Agam 30 mool 03 Uttaradhyayana Sutra Sthanakvasi

Author(s): Amarmuni
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002494/1

Page #1
sacitra uttaradhyayana satra ILLUSTRATED pravartaka amaramuni UTTARADHYAYANA SUTRA Pravartak Amar Muni

Page #2
uttarAdhyayana sUtra. adhyAtma kAvya uttarAdhyayana sUtra kA viSaya atyadhika vizAla, evaM jIvanavyApI hai| yaha eka adhyAtma kAvya hai, to nIti, dharma, AcAra evaM itihAsa kA bhI mahAna grantha hai| karmavijJAna, manovijJAna, jIvavijJAna, aura vanaspativijJAna Adi aneka viSayoM kA sundara yuktipUrNa vivecana isameM milatA hai| bhagavAna mahAvIra kI antima vANI ke rUpa meM sampUrNa jaina jagata meM isakI viziSTa mAnyatA evaM zraddhA hai| uttarAdhyayana ke niyamita svAdhyAya pATha kI vizeSa paramparA pracalita hai| AcArya zrI bhadrabAhu ne kahA hai- "uttarAdhyayana sUtra ke svAdhyAya se jJAnAvaraNIya karma kI mahAna karma nirjarA karatA huA jIva parama sambodhi kI prApti karatA hai, tathA kramazaH karma mukta hokara siddha gati nirvANa pada ko bhI prApta hotA hai|" uttarAdhyayana ke 36 adhyayana Atma-kalyANa ke 36 sopAna haiN| UTTARADHYAYANA SUTRA The scope of Uttaradhyayana Sutra is very wide and life-enveloping. Though a spiritual poetic work, it is also a great scripture encompassing a variety of fields including ethics, religion, conduct, and history. It contains lucid and logical analysis on various subjects like science of karma, psychology, biology and botany. In the whole Jain society it is highly venerated and accepted as the last sermon of Bhagavan Mahavir. There is also a tradition of regular study of Uttaradhyayana Sutra in many Jain sects, Acharya Bhadrabahu has said"By studying Uttaradhyayana Sutra a soul (living being) achieves enormous shedding of Jnana-varaniya karma (knowledge obscuring karma), gets enlightened and in due course getting free of all karmas attains the Siddha state or liberation." The thirty six chapters of Uttaradhyayan Sutra are 36 phases of spiritual beatitude. 3 sacitra uttarAdhyayana sUtra : zrI uttarAdhyayana sUtra bhagavAna mahAvIra dvArA sampUrNa mAnava jAti ko diyA gayA eka aisA pavitra upadeza hai jisameM vinaya, AtmasaMyama, manovijJAna, tattvajJAna jaise gambhIra viSayoM kI sarala evaM rocaka zailI meM vyAkhyA kI gaI hai| jo mahatva hindUdharma meM zrImad bhagavata gItA, bauddhadharma meM dhammapada kA hai, vahI mahatva jainadharma meM uttarAdhyayana sUtra kA mAnA jAtA hai| ILLUSTRATED UTTARADHYAYANA SUTRA A pious sermon given by Bhagavan Mahavir to the whole humanity, Shri Uttaradhyayana Sutra contains elaborations on profound and serious subjects including modesty. self-discipline, psychology and metaphysics in simple and lucid style. The prominent place Shrimad Bhagavat Gita and Dhammapada occupy in Vedic and Buddhist traditions respectively is believed to be occupied by Uttaradhyayana Sutra in Jain tradition.

Page #3
PUNLINE PROSECORRBA STOCADEMOTION sacitra uttarAdhyayana sUtra pravartaka amara muni ILLUSTRATED UTTARADHYAYANA SUTRA Pravartak Amar Muni

Page #4
zrI 'namaH / / zrI vardhamAnAya namaH / / / / "Atma gurava zrI : AnaMda zrI pave namaH rASTra santa uttara bhAratIya pravartaka anaMta upakArI gurUdeva bhaNDArI pa. pU. zrI padma candra jI ma.sA. kI puNya smRti meM sAhitya samrATa zrutAcArya pUjya pravartaka vANI bhUSaNa gurUdeva pa.pU. zrI amara muni jI ma.sA. dvArA saMpAdita evaM padma prakAzana dvArA vizva meM prathama bAra prakAzita (sacitra, mUla, hindI-iMgaliza anuvAda sahita) jainAgama sAdara saprema bheMTa | bheMTakarttA : zrutasevA lAbhArthI saubhAgyazAlI parivAra 'namaH gurave zrI amara garave 1010 zrImatI mIrAbAI ramezalAlajI luNiyA ( samasta parivAra ) 'namaH

Page #5
sacitra uttarAdhyayana sUtra (jainadarzana evaM AcAra kA AdhArabhUta zAstra) | mUla zuddha pATha, hindI-aMgrejI bhAvAnuvAda, vivecana evaM raMgIna citroM sahita - pradhAna sampAdaka / : uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI ma. sA. ke suziSya zruta AcArya pravartaka zrI amaramuni DEEPEEDOESDEPENDEDEGRE:10E TO TRETOS 3959 195303:503500-50-505T05503-TO-GOD-TO-COD-503-103603-63-60-gSTORGAR leoplesslesslesslesslesslesslelesslesale.ke.skcoloskoskcookeskcolokokeskoolcookekolicolesaleonkolesalesaleooisonileoolex 0 sampAdaka zrIcanda surAnA 'sarasa' ta saha-sampAdaka / zrI varuNa muni "amara ziSya" - aMgrejI anuvAdaka - surendra botharA prakAzaka padma prakAzana, padma dhAma, narelA maNDI, dillI-40 p gappsgeypreparappa Ka

Page #6
Xisakakoskoskoskoskosaksakssssdeskesakesake.ske.ske alsslesslesalesalesalesalesalesaleaks uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI ma. sA. kI pAvana puNya smRti meM sAdara prakAzita / sacitra Agama mAlA kA prathama puSpa / sacitra uttarAdhyayana sUtra 0 pradhAna sampAdaka: zruta AcArya pravartaka zrI amara muni 0 sampAdaka: zrIcanda surAnA 'sarasa' 0 saha-sampAdaka : zrI varuNa muni "amara ziSya" 0 aMgrejI anuvAdaka : . surendra botharA, jayapura citrakAra: saradAra puruSottama siMha 0 prakAzakaH padma prakAzana padma dhAma, narelA maNDI, dillI-110 040 Mob.: 9810164071 (Shivkumar Jain) - mudraNa-vyavasthA : saMjaya surAnA zrI divAkara prakAzana A-7, avAgar3ha hAusa, aMjanA sinemA ke sAmane, ema. jI. roDa, AgarA-282 002 phona : 0562-2851165, mobAila : 9319203291 0 prathama AvRttiH vi. saM. 2049, IsvI san 1993 0 dvitIya AvRtti : vi. saM. 2068, bhAdrapada sudI, IsvI san 2011, sitambara 0 mUlya : cha: sau rupayA mAtra (600/-)

Page #7
ko ILLUSTRATED UTTARADHYAYANA SUTRA (The basic scripture of Jain philosophy and conduct) Original text with Hindi and English translations, elaboration and multicoloured illustrations O EDITOR-IN-CHIEF O Shrut Acharya Pravartak Shri Amar Muni (The able disciple of Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S.) O EDITOR O * Srichand Surana 'Saras' k oukkukokotettekkeletekkukokoulutus O ASSOCIATE EDITOR O Shri Varun Muni "Amar Shishya" * ENGLISH TRANSLATOR O Surendra Bothara * PUBLISHERS PADMA PRAKASHAN, PADMA DHAM, NARELA MANDI, DELHI-40

Page #8
Published in pious memory of Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji M. S. The First Number of the Illustrated Agam Series ILLUSTRATED UTTARADHYAYANA SUTRA Editor-in-Chief Shrut Acharya Pravartak Shri Amar Muni Editor Srichand Surana 'Saras' Associate Editor Shri Varun Muni "Amar Shishya" English Translator Surendra Bothara, Jaipur Illustrations Sardar Purushottam Singh, Sardar Harbinder Singh Publishers Padma Prakashan Padma Dham, Narela Mandi, Delhi-110040 Mob.: 9810164071 (Shivkumar Jain) Printer Sanjay Surana Shree Diwakar Prakashan A-7, Awagarh House, Opp. Anjna Cinema, M. G. Road, Agra-282 002 Ph. (0562) 2851165, Mob.: 9319203291 First Edition : 2049, 1993 A.D. Second Edition: 2068 V., Bhadrapad Sud, 2011 A.D., September Price: Six Hundred Rupees only (Rs. 600/-)

Page #9
rASTrasanta, uttara bhAratIya pravartaka ananta upakArI pUjya gurudeva bhaNDArI zrI padUmacandra jI mahArAja kI pAvana smRti meM sAdara savinaya samarpaNa pravartaka amara muni

Page #10
Agama prakAzana ke AdhAra staMbha (GDCOcea bhole bAbA bAbA pa.zrI rata namunijI ma.sA. zrI dharmavIra jI - rakSA sUda mogA zrI phakIra canda jI - rAma devI jaina mAnasA zrI anila jI - adIti sUda mogA zrI jagamaMdaralAla jI - zakuntalAdevI jaina padamapura vAle, dillI

Page #11
Agama prakAzana meM parama sahayogI gurubhakta zrI satyapAla jI-rUkminIdevI agravAla kurukSetra zrI sudarzana jI-mohitA agravAla kurukSetra zrI puruSottama jI- mIrA jaina ratiyA zrI pavana jI - sumana baMsala jaina sAvana pArka, pAnIpata zrI sureza jI - trizlA jaina (halAlapura vAle) dillI

Page #12
zruta sevA meM samarpita gurubhakta | 3 zrI subhASa jI - sulocanA jaina huDDA kaoNlonI, pAnIpata zrI saMjaya jI - rajanI jaina muravI pArka, dillI zrI levarAja jI - kusuma latA jaina maMDI goviMda gaDha zrI Ananda jI - upAsanA jaina huDDA kaoNlonI, pAnIpata zrI tArA caMda jI - pArvatI mittala padamapura

Page #13
Sksssssssssssssssssssssssss! svakathya jaina Agama sAhitya cAra bhAgoM meM vibhakta hai-(1) aMga, (2) upAMga, (3) mUla, aura (4) ched| uttarAdhyayanasUtra "cAra mUlasUtra" meM ginA jAtA hai| kalpasUtra (146vIM vAcanA) ke anusAra yaha mAnA jAtA hai ki bhagavAna ne apane nirvANa se OM pUrva antima samaya meM pAvApurI kI dharmasabhA meM isa Agama kA pravacana kiyA thaa| isa sUtra kI antima gAthA (36/268) meM bhI yahI bhAva spaSTa huA hai ki bhagavAna mahAvIra uttarAdhyayana kA kathana karate-karate parinirvANa ko prApta hue| isa dRSTi se yaha sUtra "jinabhASita" hai aura "jinabhASita" sUtra, aMgazAstra meM ginA jAnA cAhiye, parantu uttarAdhyayana kI gaNanA aMga bAhya "mUlasUtra" meM kI jAtI hai| isase lagatA hai ki bhagavAna mahAvIra kI isa pavitra antima dezanA meM bahuzruta sthaviroM kA bhI yogadAna sammilita hai| kaI vidvAn aisA mAnate haiM ki uttarAdhyayanasUtra ke prathama 18 adhyayana prAcIna haiM aura pazcAdvartI 18 adhyayana uttarakAla kI saMkalpanA haiN| parantu isa mAnyatA ke pIche bhI koI puSTa pramANa upalabdha nahIM hai| viSaya pratipAdana, zailI tathA bhASA Adi dRSTiyoM se isakI samIkSA karane para aneka matabheda bhI dRSTigocara hote haiN| bahuta saMbhava hai, isa sUtra ke kucha * adhyayanoM kA saMkalana pazcAdvartI sthaviroM tathA AcAryoM ne kiyA ho, parantu isase uttarAdhyayanasUtra ke mahatva meM koI antara nahIM par3atA, kyoMki isa Agama kI pratipAdana zailI aura pratipAdya viSaya jIvana ke sarvatomukhI vikAsa aura AdhyAtmika unnayana meM atIva sahAyaka haiN| uttarAdhyayanasUtra-vyAvahArika tathA AdhyAtmika jIvana ke sambandha meM bhagavAna mahAvIra ke vicAroM kA eka nicor3a hai, navanIta hai| bhagavAna mahAvIra ke eka hajAra varSa bAda devarddhigaNI kSamAzramaNa ne uttarAdhyayanasUtra kA jo rUpa/svarUpa sthira kara diyA thA vaha Aja bhI 36 adhyayanoM ke rUpa meM hamAre pAsa surakSita hai aura vaha hamArI mahatvapUrNa dharohara hai| bhU uttarAdhyayanasUtra ke mahatva ke viSaya para carcA karanA sUrya kI mahimA kA bakhAna karane jaisA hai| jabaki vahI sampUrNa loka kA jIvana hai| uttarAdhyayana adhyAtma-loka kA sUrya hai| yadi isakA * prakAza jIvana ke A~gana meM nahIM camakegA to jIvana zUnya ho jaayegaa| uttarAdhyayanasUtra kA prathama adhyayana vinaya, dUsarA parISaha pravibhakti tathA tRtIya-caturtha meM adhyayana manuSya ke vyAvahArika jIvana ko anuzAsita, saMyamita, sahiSNu aura pratikSaNa se jAgarUka rahane kI preraNA dete haiN| ina adhyayanoM meM vAstava meM manuSya mAtra ko jIne kI * kalA sikhAI gaI hai| clessleeplesslesslesalesalesslesslesalescookekolksokesickoolcoskakakakesikskosleeplesslessleeplessleeplesslesaleelcasilsx (5) KATERTA p papayaprapayappageprepage

Page #14
Sakesesaks.ske.skskskske.sakse.siksakese.ske.saske.sakesakeselesslesslessle.ske.ske.ske.slesslesske.saks.ske.salesalesake.saksksksks kintu uttarAdhyayana kevala vyAvahArika jIvana kI zikSA dene vAlA zAstra hI nahIM hai, isameM adhyAtma jIvana ke anubhUtipUrNa upadeza, vairAgya aura anAsakti kI dhArA pravAhita karane vAle suvacana tathA pratikSaNa apramatta, jAgarUka aura karttavyazIla rahane kI zikSAe~ bhI pada-pada para aMkita haiN| isa sUtra meM bhagavAna mahAvIra ke krAntikArI vicAroM ke svara bhI mukharita haiM to buddhi aura prajJA se dharma kI samIkSA karane kA sandeza bhI gumphita hai| kula milAkara sampUrNa uttarAdhyayanasUtra jIvana aura adhyAtma kA sAmaMjasyapUrNa zAstra hai| vaidika paramparA meM jo sthAna 'gItA' kA hai, bauddha paramparA meM jo sthAna 'dhammapada' kA hai, jaina paramparA meM vahI sthAna uttarAdhyayanasUtra ko prApta hai| uttarAdhyayana kA svAdhyAya jIvana abhyudaya kA sopAna hai| prastuta saMskaraNa uttarAdhyayanasUtra ke aba taka aneka sundara/sundaratama saMskaraNa prakAzita ho cuke haiN| unameM merA prayatna unase koI zreSTha ho, aisA maiM nahIM kahatA, kyoMki pUrvAcAryoM va manISI vidvAnoM ke samakSa * maiM svayaM ko alpajJa aura alpabuddhi mAnatA huuN| kintu uttarAdhyayana ke rUpaka-dRSTAnta evaM kucha vizeSa tathyoM ko citramaya prastuta karane kA hamArA yaha prayatna avazya hI navIna aura sarvasAdhAraNa * ke liye upayogI hogA yaha vizvAsa karatA huuN| maiM dekhatA hU~ ki adhikatara lekhaka apanI kRti ko vidvadbhogya banAne kA to prayatna karate haiM, parantu sarvasAdhAraNa kI cintA kama hI karate haiN| sarvasAdhAraNa va lokopayogI hone se graMtha kA stara gira nahIM jAtA yA usakI mahattA kama nahIM hotI, apitu mere vicAra meM to jo pustaka yA graMtha sarvasAdhAraNa ke liye upayogI hotA hai, vaha jyAdA saphala aura mahatvapUrNa mAnA jAtA hai, jabaki vidvadbhogya mahAgraMtha kevala alamAriyoM kI zobhA bar3hAte rahate haiN| astu...........| ___ pUjya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma. sA. ke dIkSA hIraka jayantI varSa para hama saba bhakta ziSyoM kI yaha abhinava bheMTa unake kara-kamaloM meM samarpita karate huye hameM hArdika prasannatA hai ki isa zubha prasaMga para hamane eka naI aura sarvajana upayogI bheMTa prastuta kI hai| ___jaina samAja ke prasiddha sAhityakAra zrIyuta zrIcanda surAnA ne citra taiyAra karAne se lekara sabhI ke uttaradAyitvoM kA bar3e sneha evaM AtmIyabhAvapUrvaka nirvAha kiyA hai tathA aneka gurubhakta udAramanA - sajjanoM ne artha-sahayoga pradAna kara prakAzana-kArya ko sampanna karavAyA hai| maiM una sabhI ko hArdika dhanyavAda detA hU~ aura vizvAsa karatA hU~ ki citramaya Agama prakAzana kA hamArA yaha mahanIya prayatna Agama sampAdana-prakAzana ke kSetra meM eka nayA AyAma sthApita karegA tathA Age vyApaka rUpa letA (6)

Page #15
zazazazaza PROPROPROPROPRO `jinendra bhavana, ludhiyAna bhAdrapada sudI dvAdazI 9-9-2011 jAyegA / dvitIya saMskaraNa sacitra Agama prakAzana kA yaha kArya aba apane antima sopAna kI ora bar3ha rahA hai| aba taka kula 27 Agama prakAzita ho cuke haiN| svAdhyAya premiyoM meM yaha sacitra prakAzana khAsA lokapriya ho rahA hai| sabhI prakAzita AgamoM ke prathama saMskaraNa prAyaH samApta ho cuke haiN| parantu inakI mA~ga nirantara banI huI hai| ataH hamane kaI AgamoM kA punaH saMskaraNa karAyA hai| isI zrRMkhalA meM uttarAdhyayanasUtra kA dvitIya saMzodhita saMskaraNa taiyAra kiyA gayA hai| jijJAsu svAdhyAyI isakA paThana-manana kara apane jIvana meM adhyAtma kA prakAza phailAyeM, isI maMgala kAmanA ke sAtha....... / - pravarttaka amara muni ....... (7)

Page #16
sksksksks kkkkkkk FOREWORD The corpus of Jain canonical literature has four divisions-(1) Anga, (2) Upanga, (3) Mool, and (4) Chheda. Uttaradhyayan Sutra is one of the four Mool Sutras. According to Kalpa Sutra (Reading 146) it is believed that Bhagavan Mahavir gave a discourse in his last religious assembly just before his nirvana in Pavapuri and it was compiled as this canon. The last verse (36/268) also expresses this view that Bhagavan Mahavir attained nirvana while giving this discourse (Uttaradhyayan). From this angle this scripture is a direct utterance of the Jina and all the exclusive direct utterances of the Jina are incorporated in Anga literature as a rule; as such it should have been included in the Anga literature. But it is listed as a Mool Sutra among Anga-bahya (other than Anga) literature. This indicates that in this presumed last pious discourse of Bhagavan Mahavir also includes contributions of scholarly senior ascetics (sthavir). Some scholars believe that the first 18 chapters of Uttaradhyayan Sutra are ancient and last 18 chapters are creations of a later period. But even for this assumption there is no solid evidence. Analytical study from various angles including themes, style and language reveals many variant opinions. It is quite possible that some of the chapters of this work could have been compiled by later senior ascetics and acharyas but this does not make any dent in the importance of Uttaradhyayan Sutra. This is because the themes and the style of exposition of this Agam are extremely helpful in the all-round development of life and its spiritual uplift. Uttaradhyayan Sutra is the essence of Bhagavan Mahavir's thoughts regarding social and spiritual life of man. The final reading of Uttaradhyayan Sutra decided by Devardhigani Kshamashramana, one thousand years after Bhagavan Mahavir, is still safe with us in the form of 36 chapters and it is a very important inheritance. To discuss the importance of Uttaradhyayan is like describing greatness of the sun because it is the life-source of the whole world. Uttaradhyayan is the sun of the spiritual world, without its light in the yard of life, life will become a void. The first chapter of Uttaradhyayan is about modesty and the second is about afflictions. The third and fourth chapters inspire man to remain disciplined, restrained, tolerant and ever alert in his social life. These chapters, in fact, teach the art of life to every human being. (8)

Page #17
But Uttaradhyayan is not merely a scripture that teaches social behaviour, it is pregnant with potent preaching about spiritual life, sermons that evoke feelings of renunciation and teachings that guide to remain alert, cautious as well as duty-bound every moment. On one hand this Sutra presents the revolutionary thoughts of Bhagavan Mahavir and on the other o it contains, entwined within it, the message of analyzing religion with wisdom and intellect. All said and done the whole Uttaradhyayan Sutra is a scripture amalgamating social and spiritual ways of life. The prominent place Gita and Dhammapada occupy in Vedic and in Buddhist traditions respectively is occupied by Uttaradhyayan in Jain tradition. Study of Uttaradhyayan shows the path of progress in life. This Edition Many good and attractive editions of Uttaradhyayan Sutra have been published till date. I cannot claim that my effort is better than them because I feel ignorant and less equipped in comparison with the past acharyas and great scholars. However, I am confident that my effort to produce this Sutra with illustrative presentation of the allegoric narrative and some important information is unique and would be useful for general readers. I find that most of the authors direct their writings at scholarly readers and hardly worry about general readers. By being a work popular in masses does not in any way reduce its level or importance. It is my strong belief that a book or scripture that is useful for masses proves to be much more valuable and important; in fact, the works for scholarly consumption mostly end up in book cases as decoration. During the diamond jubilee year of the initiation of Pujya Pravartak Bhandari Shri Padmachandra ji M. S., we, all devoted disciples, are filled with joy that on this pious occasion we have been able to place in his lotus-hands this gift in the form of a new work for the benefit of masses. Renowned Jain scholar Sri Srichand Surana has shouldered, with affection and devotion, all responsibility of editing and production, including the difficult task of getting the illustrations made. Many generous devotees have given financial contributions to make this publication possible. I pay my hearty thanks to them and believe that this unique effort of publishing Illustrated Agams will establish a new dimension in the field of editing and publishing of Jain canon (Agam) and get wide spread in due course. Second Edition This project of publication of Illustrated Agams is now reaching its conclusion. Till kokkukkkkkkkkkkkeketetteletteletekststekkukkkk (9) & pppppps

Page #18
date 27 Agums have been published. Among those keen in studies this illustrated series is very popular. Stocks of the first editions of almost all published Agams have exhausted and the demand still continues. For this reason we have gone for second editions of many these Agums. This revised second edition is part of this program of re-issues. As there were some shortcomings in the English translation of the first edition, Shri Surendra Bothara, who has translated majority of Agams of this series, was entrusted with the responsibility of translating this Agam in English once again. He has completed the task in his lucid style. We are sure the English language readers will appreciate the change. With the good wishes that curiour devotees may study this pious Agam and fill their life with the glow of spiritual light. --Pravartak Amar Muni Jinendra Bhawan, Ludhiana Bhadrapad Sud 12 9-9-2011 09890293939393930626323636363636346D18D2928390909890889898986 ( 10 )

Page #19
prAthamika (prathama saMskaraNa se) zAstra manuSya kA tRtIya netra hai| zAstra ke svAdhyAya se jaba manuSya kA antar viveka jAgRta hotA hai to vaha mana ke kaluSita vicAroM, vikAroM aura durbhAvoM kA nAza kara parama Anandamaya Atma-svarUpa kA darzana kara letA haiN| isaliye parama Ananda kI kAmanA karane vAle pratyeka manuSya ke liye zAstra kA svAdhyAya kalpavRkSa ke samAna hai| jaina zAstroM meM uttarAdhyayanasUtra kA atyanta mahatvapUrNa sthAna hai| yaha bhagavAna mahAvIra kI antima vANI hai| isameM mAnava-jIvana ke sarvAMgINa vikAsa aura abhyudaya ke liye vividha dRSTiyoM se sundara upayogI zikSAoM kA saMgraha huA hai / ataH ise hama jainadharma kI "gItA" kaha sakate haiN| dIpamAlikA ke dina, jo bhagavAna mahAvIra kA nirvANa divasa bhI hai, sthAna-sthAna para uttarAdhyayanasUtra ke vAcana aura zravaNa kI pAvana paramparA hai, usa dina isa sUtra kA paThana- zravaNa vizeSa mahatva rakhatA hai / yoM bhI uttarAdhyayanasUtra pratyeka zraddhAlu aura jijJAsu ke liye paThanIya tathA mananIya hai| uttarAdhyayanasUtra kI varNana-sAmagrI bahuta hI rocaka tathA zikSAprada hone ke sAtha hI Atma jAgRti atIva sahAyaka hai| yahI kAraNa hai ki aba taka uttarAdhyayanasUtra ke saikar3oM saMskaraNa prakAzita ho cuke haiM, phira bhI pratidina isakI mA~ga banI huI hai| uttarAdhyayana sUtra ke citrayukta prakAzana kI abhinava kalpanA sacamuca meM eka manorama aura lokopakArI sAhasika saMkalpa hai| yaha to sunizcita hai ki gaMbhIra se gaMbhIra aura jaTila viSaya bhI citra ke dvArA bahuta sugama aura subodha bana jAte haiN| arUpa viSaya-vastu ko rUpAyita kara buddhigamya banAne meM citroM kI apanI upayogitA hai, isa dRSTi se jaina sUtroM ke preraka prasaMgoM aura gahana tAtvika viSayoM ko citrita kara prakAzita karane kA yaha aitihAsika prayatna Agama-prakAzana kI dizA meM eka nayA prayoga siddha hogA / isase AgamoM kA kaThina viSaya bhI pAThakoM ke liye rucikara aura sahaja - gamya bana skegaa| isa sAhasika satsaMkalpa aura sadprayAsa ke liye vidvadratna pravarttaka zrI amara muni jI ma. sA. kA jaina sAhitya ke abhinava prayoga kSetra meM mahatvapUrNa sthAna rhegaa| Agama ratnAkara, jainadharma divAkara AcAryasamrAT zrI AtmArAma jI ma. sA. ke pautra ziSya - rASTrasanta uttara bhAratIya pravarttaka bhaNDArI zrI padmacandra jI ma. sA. Adhunika yuga meM mahAvIra yuga ke pratinidhi pratIka, sarala pariNAmI, nirmala AtmA deva-guru- bhakta aura Agama vANI ke atyanta zraddhAlu santaratna haiN| ApazrI kI preraNA se Apake pratibhAzAlI ziSyaratna pravarttaka zrI amara muni jI ma. sA. (11)

Page #20
Seksksksesaksesakske.ske.sakshe sakes skesake.ske.ske.ke.ske.slesslesses slesakas slesslesaksakeseke kesekasked Makke.ke.sleleasesakse.kesalesalese.ske.slesslesske.ske.sakssesslesslesslesslesslesale.slette ne sUtrakRtAMga, praznavyAkaraNa aura bhagavatI jaise vizAla jaina sUtroM kI hindI TIkAe~ likhakara sva. * AcAryadeva zrI AtmArAma jI ma. sA. ke zruta-sevA ke avaziSTa kArya ko pUrNatA pradAna karane kA * mahAn prayatna kiyA hai| Agama sampAdana kI usI ujjvala paramparA meM aba eka abhinava zubha prayatna * sampanna ho rahA hai-uttarAdhyayanasUtra kA citramaya prkaashn| na kucha varSa pUrva kalpasUtra kA sacitra prakAzana huA thaa| vaha hamAre sAmane hai| prAcIna citra-zailI ke choTe-choTe citra haiM usmeN| prAcInatA kI dRSTi se yA svarNa-khacita hone kI dRSTi se unakA apanA mahatva hai, kintu citroM kI ramaNIyatA, sahaja bhAvAbhivyakti aura raMga-sajjA kI dRSTi se koI ullekhanIya bAta unameM nahIM lgtii| kalpasUtra ke atirikta anya AgamoM kA citramaya prakAzana aba taka dekhane meM nahIM AyA hai| eka varSa pUrva hamane jaba zrI uttarAdhyayanasUtra ke citramaya prakAzana kI yojanA banAI thI, to hamAre sAmane kisI prAcIna sacitra Agama kA AdhAra nahIM thaa| isa viSaya meM * aneka vidvAnoM se samparka kiyA gyaa| kucha jJAna-bhaMDAroM kA avalokana bhI kiyaa| isI prasaMga meM * zrI tilokaratna sthAnakavAsI jaina parIkSA borDa ahamadanagara kA hastalikhita zAstra bhaMDAra bhI dekhane * kI suvidhA prApta huii| pUjya AcAryasamrAT zrI Ananda RSi jI ma. sA. kI kRpA se zrI kundana RSi ke jI ma. sA. ne svayaM bar3I udAratApUrvaka jJAna bhaMDAra kI aneka sacitra pratiyA~ dikhaaiiN| unameM uttarAdhyayanasUtra ke bhI kucha prAsaMgika citra prApta huye jinameM bhAraMDa pakSI kA prAcIna citra mahatvapUrNa thaa| isake pazcAt kalA marmajJa zrI vijaya yazodeva sUri jI ma. sA. ke jJAna bhaMDAra jaina sAhitya mandira pAlItANA meM bhI do dina taka maiMne prAcIna sacitra AgamoM kA anusaMdhAna kiyaa| svayaM AcArya OM zrI yazodeva sUri jI ma. sA. ne uttarAdhyayanasUtra kI svarNAkSaroM meM likhita kucha prAcIna pratiyA~ tathA eka svarNa-citrAMkita prati bhI btaaii| isa avalokana se hameM prAcIna citra-zailI ko samajhane tathA use Adhunika citra-zailI meM parivartita karane kI kalpanA meM kAphI sahAyatA milii| hama ukta jJAna bhaMDAroM va AcAryadevoM kI kRpA ke sadA RNI rheNge| ___uttarAdhyayanasUtra ke 36 adhyayanoM ke 61 bahuraMgI citra isa Agama ke liye taiyAra kiye gaye haiN| citra saMkhyA kI nizcita sImA ke kAraNa anya aneka upayogI viSayoM ko chor3a bhI diyA hai| * citroM kI kalpanA meM Agama kI TIkA Adi ke varNana, anya granthoM ke varNana tathA prAcIna paramparA hamArI sahAyaka rahI hai| cU~ki ina citroM kA mUla AdhAra koI prAcIna citra nahIM hai, kintu sirpha * TIkAgata jAnakArI evaM hamArI paramparA hI hai, ataH inake rUpAMkana meM matabheda bhI raha sakate haiM aura * bhUla bhI raha sakatI haiN| apanI-apanI dRSTi se bhinna prastutIkaraNa bhI ho sakatA hai| ata: ina citroM ke sAtha hamArA koI Agraha yA sthApanA nahIM hai, kintu mAtra AgamoM ke gaMbhIra viSaya ko subodha tathA rucikara banAne kI dizA meM eka zubha adhyavasAyayukta prayatna hai| jahA~-jahA~ muni kI veza-bhUSA kA Sankerlesslesslesslesalesalesakesslesakestrokesakskskskskesiksakesesakesaksksksksclesslesslesslessismolesalelesslesalt (12) &ngkphuphurukss

Page #21
prazna hai, vahA~ hamane samajha-bUjhakara apanI sthAnakavAsI paramparA ko hI mAnyatA dI hai| kyoMki Agama aura itihAsa kI bhA~ti paramparA bhI eka mahatvapUrNa AdhAra hotA hai| astu.............. | uttarAdhyayanasUtra ke hindI anuvAda ke sAtha hI aMgrejI anuvAda prastuta kiyA gayA hai| Aja bhArata ke bAhara base hajAroM jaina parivAra tathA hajAroM ahindI bhASI, jainadharma evaM AgamoM kA jJAna prApta karanA cAhate haiN| unake lie hindI kI apekSA aMgrejI bhASA hI eka sakSama mAdhyama ho sakatI hai| ataH graMtha kI vyApakatA ko dRSTigata rakhakara hamane aMgrejI anuvAda bhI denA Avazyaka samajhA hai| hindI-aMgrejI anuvAda evaM TippaNa lekhana meM jina-jina vidvAnoM tathA pustaka prakAzakoM kA sahayoga prApta huA hai, hama hRdaya se unake AbhArI haiM, kRtajJa haiN| AdhArabhUta graMthoM kI sUcI bhI sAtha meM dI jA rahI hai| isa sampAdana evaM citrAMkana meM mukhya sampAdaka pravartaka zrI amara muni jI ma. sA. kA sampAdana-zrama,,mArgadarzana tathA satata preraNA isa kArya kA mUla AdhAra hai| yaha unhIM kI vizuddha buddhi evaM satata zrama kA madhura phala hai| ata: unake prati AbhAra jJApana jaisI aupacArikatA apekSita nahIM * citrakAra saradAra puruSottama siMha tathA aMgrejI anuvAda ke lie DaoN. bRjamohana jaina kA AbhArI huuN| sAtha hI prakAzana meM artha-sahayoga dene vAle udAramanA sadgRhasthoM ke prati bhI kRtajJa hU~, jina saba ke sahayoga aura saujanya se yaha eka aitihAsika divya sAhitya-maNi pAThakoM ke kara-kamaloM meM * pahu~ca rahI hai| prasannatA........! Akolesolesaleolekesekesaksesolesaleolesolesale.ke.ke.soakelesslesslesale.ke.slesslessksokesolesale.ke.skcook.ke.sle.orld -zrIcanda surAnA 'sarasa' (13) MARATISARAPARIYARANSISTSPNSPARPITHAPPYRIGHYPHYTEX

Page #22
kostes sksksksksk PREFACE (From First Edition) Scriptures are the third eye of man. Study of scriptures awakens the sense of judgement or prudence of man and then he destroys evil thoughts, perversions and ill sentiments in order to experience the blissful true form of soul. Therefore, study of holy texts is like a wish fulfilling tree for every individual who wishes to experience ultimate happiness. Uttaradhyayan Sutra is prominently placed among Jain scriptures. It is the last sermon of Bhagavan Mahavir. It is a compendium of beneficial and inspiring teachings covering a variety of themes aimed at all-round development and uplift of human life. As such, it can be called the Gita of Jainism. Due to the belief that reading and hearing of Uttaradhyayan Sutra has special significance on the day of Deepawali festival, there is a wide spread tradition of doing the same. Even otherwise Uttaradhyayan Sutra is worth serious reading and contemplation by every curious devotee. The subject-matter of Uttaradhyayan Sutra is very interesting and instructive and at the same time it is also very helpful in awakening of the soul. That is the reason that, though hundreds of editions of this Sutra have been published, its demand still persists. The unique idea of publication of Uttaradhyayan Sutra with illustrations is really a bold and attractive project for the benefit of masses. It is an established fact that with the help of good illustrations, even the most serious and complex subjects become easy and comprehensible. Illustrations have their own usefulness by way of giving some visible form to abstract and subtle themes and thereby making them comprehensible. From this angle this historical project of publication of Jain scriptures with illustrations of inspiring incidents and complex metaphysical themes will prove to be a new experiment in the field of publication of Jain canons. This will present the complex themes of Agams in an easily understandable style for the common reader. For this noble resolve and bold effort the name of Vidvadratna Pravartak Shri Amar Mani ji M. S. will always have an important place in the area of new experiments in Jain literature. Rashtrasant Uttar Bharatiya Pravartak Bhandari Sri Padamchandra ji M. S., the granddisciple of Agam Ratnakar Jain Dharma Diwakar Acharya Samrat Shri Atmaram ji M. S., is a representative symbol of Mahavir's age in modern times, a simple hearted, pious soul, (14

Page #23
a true devotee of Lord and guru and a saint with deep faith in the word of Agams. By writing Hindi commentaries on voluminous Agams including Sutrakritanga, Prashnavyakaran and Bhagavati, his talented disciple Pravartak Sri Amar Muni ji M. S. has made valuable contribution towards completing the remaining part of the mission of service to the canons launched by Acharya Samrat Shri Atmaram ji M. S. In the same noble tradition of Agam-editing, a new and commendable effort is being launched with the publication of Illustrated Uttaradhyayan Sutra. I have in my hand a new illustrated edition of Kalpasutra published a few years back. It contains miniature paintings of old style. Although they have their own importance due to antiquity and gold-work, there is very little to appreciate in terms of illustrative attraction, simplicity of narrative representation and colour-scheme. I have not come across any illustrated publication of any Agam other than Kalpasutra. When we conceived the project of publishing a pictorial edition of Uttaradhyayan Sutra about one year back we had no reference of any ancient illustrated Agam available to us. We contacted many scholars and searched a few manuscript libraries for this. During this exploration we had the opportunity to see the manuscript library of Tiloka Ratna Sthanakvasi Jain Pariksha Board, Ahmadnagar. With the blessings of Pujya Acharya Samrat Shri Anand Rishi ji M.S. we were liberally shown numerous illustrated manuscripts by Shri Kundan Rishi ji M. S. himself. Among those we found some useful illustrations from Uttaradhyayan Sutra including a very important illustration of Bharanda bird. After that I spent two days exploring ancient illustrated manuscripts of Agams in the manuscript library, Jain Sahitya Mandir, of the renowned art historian Shri Vijaya Yashodeva Suri ji M. S., at Palitana. Acharya Shri Yashodeva Suri ji M. S. himself showed me some copies of Uttaradhyayan Sutra written in golden letters including one with gold-work illustrations. This proved to be of great help in understanding the old style of illustrations and in redoing them in modern style. We will always remain indebted to the said libraries and acharyas. Sixty one multi-coloured illustrations have been prepared for thirty six chapters of this edition of Uttaradhyayan Sutra. Due to the limitation of the number of illustrations many useful themes had to be left alone. In conceiving the illustrations, the descriptions from commentaries, descriptions from other scriptures and the traditional information have helped us. As these illustrations are based on the information available in commentaries and tradition, there are chances of errors as well as difference of opinion because no ancient pictorial references are available. There can be different presentations according to individual perception. Therefore, we have no prejudice or dogma about these pictures. It is only a well meant sincere effort to make the serious and abstract themes of Agams easy and (15)

Page #24
Kaslll issasssssssssssssssssex attractive for general readers. As regards the dress and appearance of ascetics is concerned we have voluntarily given precedence to our Sthanakvasi tradition because, like Agam and History, tradition is also an important source of cultural information. With the Hindi translation of Uttarudhyayan Sutru we have given its English translation as well. In modern times thousands of non-resident Jain families and thousands of nonHindi speaking families also want to gain knowledge of Jainism and Agams. For them English language is a better medium than Hindi. As such, keeping in view the wider utility, we felt it necessary to include the English translation. We are grateful to all the scholars and publishers whose co-operation we availed in preparing Hindi and English translations as well as elaborations. A list of reference works is also included here. The editorial contribution, guidance and continued inspiration by Up-pravartak Shri Amar Muni ji M. S. in editing and illustration of this work is the foundation of this ambitious project. This is the sweet fruit of his pristine intellect and relentless hard work. Therefore, the formality of expressing gratitude for him is out of place. I am grateful to Dr. Brij Mohan Jain of Agra for English translation and to artist S. Purushottam Singh for illustrations. I also express my indebtedness to the generous householders by whose financial co-operation this historical work is accomplished. With great joy ...... -Srichand Surana Saras' keskskskskskskskskkkkukkkkkokkkkkkkkkkkkkkkk ( 16 )

Page #25
| anukrama adhyayana viSaya gAthA-krama pRSTha / 1-48 46-66 67-116 1-15 16-32 33-36 40-45 46-55 117-126 * 1. vinaya zruta vinaya kA svarUpa 2. parISaha pravibhakti prApta kaSTa sahane kI preraNA 3. caturaMgIya cAra durlabha aMgoM kA pratipAdana 4. asaMskRta pramAda aura apramAda kA pratipAdana 5. akAmamaraNIya akAma aura sakAmamaraNa kA viveka 6. kSullaka nirgranthIya avidyA se duHkha, vidyA se mukti 7. urabhrIya rasa-gRddhi kA parityAga 8. kApilIya lobha-vijaya kA upadeza namipravrajyA saMyama meM niSkampa : Atma ekatvabhAva 10. drumapatraka jIvana-jAgRti kA sandeza 11. bahuzruta pUjA . bahuzruta-pUjA : jJAna kI mahimA 12. harikezIya tapa kA adbhuta aizvarya 13. citta-sambhUtIya nidAna-bhoga saMkalpa ke kaTu phala 14. iSukArIya bhoga virakti : tyAga kA kaNTaka patha 15. sabhikSuka bhikSu ke guNa 16. brahmacarya samAdhi-sthAna brahmacarya kI guptiyA~ 17. pApa zramaNIya . paMcAcAra meM pApa varjana 18. saMjayIya hiMsA tyAga : abhaya kA mArga 16. mRgAputrIya dehAdhyAsa kA parityAga-mRgacaryA 20. mahAnirgranthIya sanAtha-anAtha kA viveka 21. samudrapAlIya kRta karma kA phala 22. rathanemIya saMyama meM sthirIkaraNa 130-161 162-178 176-208 209-228 226-260 261-327 328-356 360-406 407-441 442-464 465-510 511-526 530-550 551-604 605-703 704-763 764-787 788-836 62-74 75-83 84-16 100-106 110-116 120-136 140-156 157-172 173-151 182-167 168-205 206-220 221-243 244-260 261-268 266-284 (17)

Page #26
adhyayana viSaya gAthA-krama pRSTha 23. kezI-gautamIya 24. pravacana-mAtA 25. yajJIya 26. sAmAcArI 27. khaluMkIya 28. mokSa-mArga-gati 26. samyaktva parAkrama 30. tapo-mArga-gati 31. caraNa-vidhi 32. pramAda-sthAna 33. karma-prakRti 34. lezyAdhyayana 35. anagAra-mArga-gati 36. jIvAjIva-vibhakti dharma kI kasauTI-prajJA-viveka 837-625 pravacana-mAtA (samiti-gupti) 626-652 AtmayajJa : saccA brAhmaNa 653-665 sAmAcArI (karttavya-viveka) 666-1047 vinaya : anuzAsana saralatA 1048-1064 mokSa-mArga kA samyak svarUpa 1065-1100 samyak patha para apramatta parAkrama 1101-1176 tapa kA sarvAMga svarUpa 1177-1213 cAritra ke vividha aMgopAMga 1214-1234 pramAda-Asakti : anAsakti-vItarAgatA 1235-1345 karma-prakRti 1346-1370 lezyA kA svarUpa 1371-1431 bhikSu ke guNa 1432-1452 jIva-ajIva kA paribodha 1453-1720 285-305 306-314 315-327 328-344 345-350 351-364 365-403 404-416 420-434 435-464 465-477 478-466 467-504 * Akroslesskroskeoskosloakroakeoskoskcessoikesslesske.skeske.skcesskesske.sleeplesslesslessleaslesslesske.ske.slesslesslesslesslesslesakal 505-56 (18)

Page #27
Chapter Maxims of Modesty Classification of Afflictions Four Limbs 1. 2. 3. 4. Irreparability 5. Naive Death 6. Newly Initiated Ascetic 7. About Lamb & About Kapil 9. The Initiation of Nami SEQUENCE Subject Defining modesty Inspiration to endure afflictions Defining four rare limbs Defining stupor and non-stupor Prudence about of naive and prudent death 15. The True Ascetic 16. Conditions of Perfect Celibacy 17. Sinful Ascetic 18. Ascetic Sanjaya 10. The Tree-leaf 11. Adoration of Accomplished Glory of knowledge Scholarly Ascetics 12. Harikesh 13. Chitra and Sambhuta 14. Ishukaar 19. Mrigaputra 20. About Great Ascetic Pain from ignorance and liberation from knowledge Abandoning infatuation of taste Teaching of winning over greed Unwavering in restraint: Unity of soul Message of life-awakening Astonishing wealth of austerity Bitter fruits of desires Detachment from pleasures: Difficult path of renunciation Virtues of ascetic Restraints of celibacy Abandoning care of body Prudence about with and without protection Verse No. Page No. 1-48 1-15 49-96 16-32 97-116 33-39 117-129 40-45 (19) 130-161 46-55 162-178 56-61 179-208 62-74 209-228 75-83 229-290 84-99 291-327 100-109 328-359 110-119 360-406 120-139 407-441 140-156 Negation of sins in five conducts 530-550 198-205 Renouncing violence: Fear free path 442-494 157-172 495-510 173-181 511-529 182-197 551-604 206-220 605-703 221-243 704-763 244-260

Page #28
Chapter Subject 21. Samudrapaal 22. Rathanemi 23. Keshi and Gautam Verse No. Page No 764-787 261-268 788-836 269-284 Fruits of performed deeds Stabilizing asceticism Wisdom and prudence : Yardstick of religion Circumspections and restraints Soul-sacrifice : The true Brahmin Praxis (duties and prudence) 837-925 285-305 926-952 306-314 pm 953-995 315-327 996-1047 328 A . Modesty : Simplicity of discipline 1048-1064 345-350 The true path of liberation 1065-1100 351-364 EUR 24. Mother Discourse 25. The True Sacrifice 26. The Right System of Ascetic Behaviour 27. Rogue Bullocks 28. Endeavour on the Path of Liberation 29. Fortitude in Righteousness 30. Endeavour on the Path of Austerity 31. Mode of Conduct 32. The Areas of Stupor 1101-1176 365-403 1177-1213 404-419 1214-1234 420-434 Stupor-free endeavour on the right path Complete description of austerities Various limbs of conduct Stupor is craving: Non-craving is detachment The Nature of Karmas Description of Soul-complexions Virtues of an ascetic kokkuskeskukkakuskeskukkustutuskeskukkakokeskukokoukkukukokkuletus 1235-1345 435-464 1346-1370 465-477 33. The Nature of Karmas 34. Study of Soul complexions 35. Endeavour on the Path of Homeless-asceticism 36. The Division of Life and Non-life 1371-1431 478-496 1432-1452 497-504 Awareness of life and non-life 1453-1720 50: CODICO ( 20 ) resseskhusssssssssssssex

Page #29
Sississips.siksiassissip s ,ssleslnnigll Kklle |sahAyaka graMtha-sUcI : AbhAra drshn| lalala.sikesta.salesiastasia uttarAdhyayanasUtra (tIna bhAga) (Atma-jJAna prakAzinI TIkAyukta) vyAkhyAkAra : AcArya zrI AtmArAma jI ma. sA. prakAzaka : jaina zAstra mAlA kAryAlaya, lAhaura uttarAdhyayanasUtra : sampAdana-sAdhvI zrI candanA jI. prakAzaka : vIrAyatana prakAzana, AgarA-2 uttarAdhyayanasUtra : sampAdana-zrI rAjendra muni zAstrI prakAzaka : Agama prakAzana samiti, byAvara (prastAvanA : zrI devendra muni zAstrI) uttarajjhayaNANi (do bhAga) vAcanA pramukha : AcArya zrI tulasI vivecaka sampAdaka : muni nathamala (AcArya mahAprajJa) uttarAdhyayanasUtra (tIna bhAga) nidezaka : AcArya zrI hastImala jI ma. sA. sampAdaka : zrIcanda surAnA 'sarasa' prakAzaka : samyak jJAna pracAraka maMDala, jayapura uttarAdhyayanasUtra : eka parizIlana DaoN. sudarzanalAla jaina prakAzaka : sohanalAla jainadharma pracAraka samiti, amRtasara Uttaradhyayana Sutra:K.C. Lalwani Publishers : K.C. Lalwani, Prajnanam 12, Duff Street, Calcutta-6 Jain Sutras : Uttaradhyayana-Hermann Jacobi Publishers : Motilal Banarsidass Publishers, Delhi hama ukta sampAdaka, prakAzakoM ke prati hArdika AbhAra prakaTa karate haiM jinake mahatvapUrNa graMthoM se hameM sampAdana meM sahayoga prApta huaa| nnike.je.je.jtssssssssssssssss...! ! (21) ngkuengkuphuruphunycqggnycl

Page #30
BIBLIOGRAPHY Uttaradhyayan Sutra (Three Volumes) (With Atma-Gyan Prakashini Tika) Commentator: Acharya Sri Atmaram ji M. S. Publisher: Jain Shastramala Karyalaya, Lahore Uttaradhyayan Sutra: Editor - Sadhvi Sri Chandna ji Publisher: Virayatana Prakashan, Agra-2 Uttaradhyayan Sutra: Editor - Shri Rajendra Muni Shastri Publishers: Agam Prakashan Samiti, Beawar (Preface: Sri Devendra Muni Shastri) Uttarajjhayanani (Two Volumes) Vachna Pramukh : Acharya Shri Tulsi Elaborator Editor: Muni Nathmal (Aacharya Mahapragya) Uttaradhyayan Sutra (Three Volumes) Guidance: Acharya Sri Hastimal ji M. S. Editor: Srichand Surana 'Saras' Publisher: Samyak Jnana Pracharak Mandal, Jaipur Uttaradhyayan Sutra: Ek Parishilan Dr. Sudarshan Lal Jain Publisher: Sohan Lal Jain Dharma Pracharak Samiti, Amritsar Uttaradhyayan Sutra: K.C. Lalwani Publisher: K.C. Lalwani, Prajnanam, 12, Duff Street, Calcutta - 6 Jain Sutras (Part II): Uttaradhyayan, Sutrakritanga Sutru Translated by Hermann Jacobi Publishers: Motilal Banarsidass Publishers Private Limited, Delhi We express our gratitude to the aforesaid editors and publishers whose important publications have helped us in editing this book. (22)

Page #31
xteshseasesharas seaseshasistantanasenianistalented EX | uttarAdhyayana : lokottara Agama / prastuta Agama kA nAma uttarAdhyayanasUtra hai| uttara zabda ke kaI artha haiM-zreSTha (best), uttama (utmost), antima (last) aadi| aisA vizruta hai ki bhagavAna mahAvIra apRSTa vAgaraNA ke rUpa meM uttarAdhyayana ke 36 adhyayanoM kA varNana pUrA karake 37veM 'pradhAna' nAmaka adhyayana kA pravacana karate-karate zailezI avasthA ko prApta hokara siddha-buddha-mukta ho gye| isaliye yaha Agama bhagavAna mahAvIra kI antima vANI ke rUpa meM mAnya hai| . isa Agama kI zreSThatA aura uttamatA isameM nihita aneka vizeSatAoM para AdhArita hai| yaha Agama zramaNa-dharma kA saMpUrNa aura vizad vizleSaNa prastuta karatA uttarAdhyayanasUtra kI sampUrNatA isa tathya meM nihita hai ki jaina dharmAnumodita tattva-vijJAna, samyak-jJAna-darzana-cAritra-tapa kA varNana, viziSTa vyaktiyoM ke jIvana kI preraka ghaTanAe~, zramaNAcAra ke niyama, guru aura ziSya ke kartavya Adi sabhI kucha isameM gumphita haiN| ise jainadharma ke vizAla vAGmaya kA saMkSipta sAra saMgraha (compendium) ke pada para pratiSThita kiyA jA sakatA hai| ___ prastuta Agama kI inhIM tathA anya aisI hI viziSThatAoM ke kAraNa yaha jaina - jagat meM sarvAdhika lokapriya, paThanIya tathA zraddhA kA kendra rahA hai| isake 36 adhyayana haiN| sabhI adhyayana pRthak-pRthak hote huye bhI, eka hI mAlA ke aise manake haiM jo apanI alaga-alaga AbhA bikherate huye, sampUrNa hAra ko bahuraMgI vividha varNI prabhA se prabhAsvara karate haiN| sampUrNa sUtra ko divyatA se ota-prota kara dete haiN| pariNAmasvarUpa sampUrNa sUtra divya tathA lokottara Agama ke rUpa meM jana-jana kA kaMThahAra bana gayA hai| (23)

Page #32
UTTARADHYAYAN: A TRANSCENDENT SCRIPTURE This Aagam is titled Uttaradhyayan Sutra. The term uttar has many meanings such as best, utmost, last etc. This text is popularly attributed to Bhagavan Mahavir without any dispute about its origin from any quarter. His last sermon included these thirty six lessons. While he was giving the thirty seventh lesson, titled to Pradhaan, he attained nirvana. That is why this compilation is accepted as the last sermon of Bhagavan Mahavir in popular belief. The exceptional and lofty character of this scripture is evident in the inspiring qualities inherent in its contents. This work presents a profound and exhaustive analysis of Shraman tradition or Jainism. The all embracing character of Uttaradhyayan Sutra reflects in the range of topics intricately woven in it. Besides Jain metaphysics and philosophy it envelopes discussions about right knowledge-faith-conductausterities, inspiring biographical sketches of great men, codes of ascetic praxis, duties of teacher and student and many other topics.. This work can be conveniently called the abrid.. d compendium of voluminous canonical literature of Jainism. These special qualities of Uttaradhyayan Sutra have made this cothe most popular, studied and respected Agam in the Jain world. It has 36 chapters (Adhyayan). Though every chapter deals with dir: topic still they are like beads of a single rosary. Every bead shines with its or unique hue to give a multicoloured glow to the whole rosary and saturate e the whole scripture with divineness. As a result this canon is embraced by masses as a divine and transcendent scripture. Nayanatarakatanaraaaaaaaaaaaaakankanasi test dekke (24) suubsuurvaar vaalee

Page #33
Illustrated Uttaradhyayana Sutra sacitra uttarAdhyayana sUtra.

Page #34

Page #35
[1] prathama adhyayana sacitra uttarAdhyayana sUtra prathama adhyayana : vinaya zruta pUrvAloka vinaya zruta, yaha prathama adhyayana hai| prAkRta bhASA ke zabda 'suyaM' ke saMskRta bhASA meM do rUpAntara hote haiM- 'sUtra' aura 'zruta' / prastuta adhyayana ke liye ye donoM hI sArthaka haiN| isameM vinaya ke sUtra bhI diye gaye haiM aura guru-ziSya paramparA zruta kA pravAha to paramparita hai hI / vinaya, AcAra-zramaNAcAra kI nIMva hai, dharma kA mUla hai, mokSa prApti kA sopAna hai| ahaMkAra kA visarjana vinaya hai / jo vyakti apane ahaMkAra kA tyAga kara detA hai, vahI namatA hai, jhukatA hai, guru-vacanoM ko zraddhApUrvaka sunakara svIkAra karatA hai aura unakI AjJA kA pAlana karatA hai / aisA vyakti athavA ziSya vinIta kahalAtA hai aura isake viparIta AcaraNa vAlA vyakti athavA ziSya avinIta / prastuta adhyayana meM vinIta aura avinIta kI spaSTa paribhASA na dekara unake lakSaNa batAye gaye haiM, unakI vRtti, pravRtti, kArya- zailI aura vyavahAra kA vizad varNana kiyA gayA 1 manISiyoM ne vibhinna apekSAoM se vinaya ke bheda-prabheda kiye haiM / udAharaNArtha- do bheda - (1) laukika vinaya, aura (2) lokottara vinaya / cAra bheda - (1-3) jJAna - darzana - cAritra vinaya, (4) lokopacAra vinaya / sAta bheda - ( 1 ) jJAna vinaya, (2) darzana vinaya, (3) cAritra vinaya, (4) mana vinaya, (5) vacana vinaya, (6) kAya vinaya, (7) lokopacAra vinaya / vastutaH vinaya jIvana ke sampUrNa vyavahAra meM parilakSita hai| anuzAsana, Atma-saMyama, sadAcAra, zIla, sadvyavahAra, mAnasika- vAcika - kAyika namratA, guru kI AjJA kA pAlana, unake iMgita Adi ko samajhanA, unakI sevA-zuzrUSA, anAzAtanA, apratikUlatA, kaThora anuzAsana ko bhI apane liye hitakara samajhanA, tathA samaya kA mahatva samajhakara pratyeka kArya niyata samaya para karanA sabhI vinaya ke hI vividha rUpa haiN| sAtha hI guru ke samakSa kisa prakAra uThanA-baiThanA, gamanAgamana karanA, prazna pUchanA, zayyA - saMstAraka Adi pratyeka gatividhi ke sambandha meM sampUrNa sUcana prastuta adhyayana meM diyA gayA hai tathA yaha batAyA gayA hai ki vinIta ziSya hI guru se AgamoM kA gaMbhIra jJAna prApta kara sakatA hai| anta meM kahA gayA hai ki jisa prakAra jIvoM ke liye pRthvI AdhAra rUpa hai usI prakAra dhArmika janoM ke liye guru se jJAna prApta vinIta ziSya bhI AdhAra rUpa hotA hai| use aneka labdhiyA~ prApta ho jAtI haiN| isa prakAra isa adhyayana meM vividha prakAra se vinaya ke sampUrNa rUpa ko varNita kiyA gayA hai| prastuta adhyayana meM 48 gAthAe~ haiM / Shi

Page #36
sacitra uttarAdhyayana sUtra TOTA 3 Ezen [2] PRATHAM ADHYAYAN : VINAYA SHRUT Introduction The first chapter is titled Maxims of Modesty. The Prakrit word Suyam is transcribed two ways in Sanskrit--sutra (maxim or aphorism) and shruta (the scriptures belonging to the oral tradition of Jains). As it contains the maxims of modesty sourced from the flow of scriptural knowledge in the teacher-disciple tradition of Jains, both the Sanskrit renderings are suitable as title of this chapter. Modesty is the foundation of conduct (the ascetic conduct), the root of religion and the path of salvation. Modesty is shedding conceit. That person alone bends and bows before the guru, faithfully listens to and accepts the words of the guru and obeys the command of the guru. Such a person or disciple is called modest and the one with a contrary conduct is called immodest. In this chapter instead of giving a clear-cut definition of modest and immodest their attributes have been mentioned. Their intent, attitude, style of working and behaviour have been described in detail. Thinkers have made divisions and subdivisions of modesty from a variety of stand points. For example-Two divisions-1. Worldly modesty, and 2. Spiritual modesty. Four divisions-1-3. Modesty related to knowledge, perception/faith and conduct, and 4. Social modesty. Seven divisions-1. Knowledge related modesty, 2. Perception/faith related modesty, 3. Conduct related modesty, 4. Modesty of mind, 5. Modesty of speech, 6. Modesty of body, and 7. Worldly modesty. In fact modesty is associated with the overall behaviour in life. Discipline, self-control, good conduct, morality, good behaviour, mental-vocal-physical humbleness, obedience to the guru, understanding his directions, his care and service, avoiding his disrespect, not going against him, to consider strict discipline to be beneficial, and to do every thing timely realizing the importance of time, all these are different forms of modesty only. At the same time this chapter also contains complete information about how to sit, stand, move about and ask questions, bed and the like in presence of the guru. Along with all this information it is also mentioned that only a modest pupil can acquire profound knowledge of scriptures from his guru. . It is said in the end that as the earth is the base for all worldly souls so is the modest disciple, who has acquired knowledge from the guru, for all religious people. He also acquires many special powers. This way, overall modesty is vividly described in this chapter in a variety of ways. This chapter contains 48 verses.

Page #37
aa citra kramAMka 1 ILLUSTRATION No. 1

Page #38
citra paricaya 1 Illustration No. 1 (1) antima upadeza pAvApurI ke samavasaraNa meM bhagavAna kI antima dezanAH uttarAdhyayanasUtra kA pravacana dRshy| saMyoga-tyAgI aNagAra-ghara, parivAra, dhana Adi bAhya saMyogoM evaM kaSAya, mamatA Adi antaraMga saMyogoM kI ber3iyA~ tor3akara aNagAra vRtti dhAraNa karake vItarAga-mArga para bar3hane vAlA bhikSu / -adhyayana 1, sU. 1 955555555555555555555559555555555555555555555555555e THE LAST SERMON (1) The last sermon of Bhagavan Mahavir in the religious assembly of Pavapuri : the scene of preaching Uttaradhyayan Sutra. The detached homeless ascetic : A mendicant moving forward on the path of detachment, by accepting the way of a homeless ascetic, after breaking fetters of home, family, wealth etc.; external associations and passions; fondness as well as other internal associations and affections. - Chapter 1, Aphorism 1 055555555555555555555555555se

Page #39
[3] prathama adhyayana sacitra uttarAdhyayana sUtra paDhamaM ajjhayaNaM : viNaya-suyaM prathama adhyayana :vinaya zruta Chapter-1 : MAXIMS OF MODESTY saMjogA vippamukkassa, aNagArassa bhikkhunno| viNayaM pAukarissAmi, ANupuvviM suNeha me||1|| jo sabhI saMyogoM (sAMsArika Asaktiyukta sambandhoM) se vipramukta-sarvathA pRthak hai, gRhatyAgI anagAra hai, (nirdoSa bhikSA se jIvana yApana karane vAlA) bhikSu hai; usake vinaya (anuzAsana evaM AcAra) kA maiM kramazaH varNana karatA hU~, use dhyAnapUrvaka suno|| 1 // I will describe the humble behaviour (discipline and conduct) of an ascetic (bhikkhu), who is free from all worldly ties, and a homeless renouncer. Listen to me with all attention. (1) ANA'niddesakare, guruunnmuvvaaykaare| iMgiyAgArasaMpanne, se 'viNIe' tti vuccii||2|| guru kI AjJA (Adeza) evaM nirdeza (saMketa) kA pAlana karane vAlA, unakI sevA karane vAlA, unake samIpa rahane vAlA aura unake manobhAvoM ke anusAra AcaraNa karane vAlA vinIta kahalAtA hai||2|| . One, who responds to instructions and directions of the guru, serves him and remains 'near him, is called a modest disciple. (2) ANA'niddesakare, guruunnmnnuvvaaykaare| paDiNIe asaMbuddhe, 'aviNIe'tti vuccii||3|| jo guru kI AjJA kA pAlana nahIM karatA hai, unase dUra-dUra rahatA hai, unake manobhAvoM aura saMketoM ke pratikUla kArya karatA hai tathA jo asaMbuddha-tattva ko nahIM jAnatA hai, use avinIta kahA jAtA hai||3|| One, who does not respond to instructions and directions of the guru, keeps away from him, acts contrary to his feelings and indications, and is ignorant of the fundamentals, is called an immodest disciple. (3) jahA suNI pUI-kaNNI, nikkasijjaI svvso| evaM dussIla-paDiNIe, muharI nikksijjii||4|| jisa prakAra sar3e kAnoM vAlI kutiyA (ghRNApUrvaka) sabhI sthAnoM se nikAla dI jAtI hai, usI prakAra guru ke pratikUla AcaraNa karane vAlA, duHzIla aura vAcAla ziSya bhI sabhI sthAnoM se (tiraskRta karake) nikAla diyA jAtA hai|| 4 // __As a bitch with ulcerous ear lobes is driven away (with disdain) from every place; in the same way a disciple, who goes against the guru, is misbehaved and talkative, is also driven out (disgracefully) from everywhere. (4)

Page #40
in sacitra uttarAdhyayana sUtra prathama adhyayana [4] . kaNa-kuNDagaM caittANaM, viTuM bhuMjai suuyre| evaM sIlaM caittANaM, dussIle ramaI mie||5|| jaise cAvala mizrita bhUsI ko chor3akara suara viSThA khAtA hai, vaise hI (mRga) pazu pravRtti vAlA ziSya zIla (uttama AcAra) chor3akara nimna koTi ke AcaraNa (duHzIla) meM pravRtta hotA hai||5|| As a pig rejects paddy mixed chaff and eats filth; in the same way a beastly natured disciple avoids uprightness (noble conduct) and embraces misdemeanor (ignoble conduct). (5) suNiyA'bhAvaM sANassa, sUyarassa narassa y|' viNae Thavejja appANaM, icchanto hiymppnno||6|| apanI AtmA kA hita cAhane vAlA sAdhu sar3e kAnoM vAlI kutiyA aura viSThA khAne vAle sUara ke samAna apanI hIna (tiraskRta) sthiti ko samajhe aura apane Apa ko (apanI AtmA ko) vinaya dharma meM sthApita kre||6|| An ascetic seeking spiritual uplift should understand his degraded condition in light of the aforesaid repudiation of a bitch with ulcerous ear lobes and a pig, and accordingly accept and follow the code of modesty. (6) tamhA viNayamesejjA, sIlaM paDilabhe jo| buddha-putta niyAgaTThI, na nikkasijjaI knnhuii||7|| ___ zIla (sadAcAra) kI prApti ke liye vinaya kA pAlana karanA cAhiye (kyoMki) buddhimAna guru ke priya putra ke samAna priya ziSya (buddha-putra) ko usakI vinayazIlatA ke kAraNa kahIM se bhI nikAlA nahIM jaataa| vaha kahIM bhI tiraskRta nahIM hotaa||7|| To attain noble conduct one must embrace modesty, because like the beloved son of a wise guru even his beloved disciple (son-like pupil) is never thrown out from anywhere due to his modesty. Nowhere is he insulted. (7) nisante siyA'muharI, buddhANaM antie syaa| aTThajuttANi sikkhejjA, niraTThANi u vjje||8|| ziSya guru-caraNoM meM sadA zAMta bhAva se rahe, alpabhASI bane, arthayukta (mokSa ke upAya rUpa) vacanoM ko sIkhe aura nirarthaka vacanoM (lokottara artharahita)-padoM ko chor3a de|| 8 // A disciple should always remain calm at the feet of his guru. He should talk less, learn meaningful text (leading to liberation) and reject meaningless phrases (without spiritual context). (8) aNusAsio na kuppejjA, khaMti sevejja pnnddie| khuDDehiM saha saMsaggiM, hAsaM kIDaM ca vjje||9|| (vivekavAna) ziSya guru ke kaThora anuzAsana (zikSA, tAr3ana-tarjana) se kupita na ho, hRdaya meM kSamA (kSAMti) dhAraNa kare tathA kSudra vyaktiyoM se samparka na rakhe, unake sAtha ha~sI-majAka tathA kisI prakAra kI krIr3A na kre||9||

Page #41
vinaya kA upadeza guru sevA citra kramAMka 2 ILLUSTRATION No. 2

Page #42
0555555555555555555555 555555se citra paricaya 2 Illustration No. 2 vinaya kA svarUpa (1) vinIta ziSya guru ke saMketa evaM manobhAvoM para lakSya rakhatA hai, namratApUrvaka baiThatA hai aura guru ke samIpa zAstra Adi kA jJAna prApta karatA hai| (2) vinIta ziSya guru ko Agama svAdhyAya sunAkara, zArIrika paricaryA karake, rugNa hone para yathA samaya pathya, auSadhi Adi dekara unakI sevA karatA hai| -adhyayana 1, sU. 2 0555555555555555555555555555555555555555555555555se DEFINING MODESTY (1) Humble disciple aims at the gestures and thoughts of the guru. Sits humbly and acquires knowledge of holy texts from the teacher. (2) Humble disciple serves his teacher by reciting Agams, taking care of his physical needs and giving medicines, food, etc. when he is sick. - Chapter 1, Aphorism 2 955555555555555555555555555555555555555555555555555

Page #43
[5] prathama adhyayana sacitra uttarAdhyayana sUtra TEL A discerning disciple should not get annoyed by strict discipline imposed by the guru (instructions and rebuke), should instead have forgiving attitude (forbearance). He should neither keep company of mean persons, nor should he mock and play around with them. (9) mA ya caNDAliyaM kAsI, bahuyaM mA ya Alave / kAleNa ya ahijjittA, tao jhAejja eggo||10|| ziSya krodha ke Aveza meM Akara (cANDAlika karma) na asatya bole aura na krUratApUrNa vyavahAra kre| adhika na bole| adhyayana kAla meM adhyayana kare aura bAkI samaya ekAnta meM dhyAna kare // 10 // Out of anger a disciple should not indulge in any despicable activity, neither should he tell lies nor indulge in cruel behaviour. He should talk less, should study at proper time and should spend remaining time in solitary meditation. (10) Ahacca caNDAliyaM kaTu, na niNhavijja kayAi vi| * kaDaM'kaDe' tti bhAsejjA, akaDaM 'no kaDe' tti y||11|| yadi krodha Adi kaSAya ke Aveza meM ziSya ne asatya bhASaNa athavA krUra vyavahAra kara bhI liyA ho to use chipAye nahIM: garu ke samakSa pragaTa kara de| yadi kiyA hai to 'maiMne kiyA hai-aisA kahe' aura yadi nahIM kiyA hai to 'maiMne nahIM kiyA hai-aisA khe'|| 11 // If the disciple has resorted to falsehood or barbaric behaviour out of anger or passion, he should not conceal it but reveal before the guru. If he has done wrong, he should say-'I have done it'; if not, he should say, 'I have not done it'. (11) mA galiyasse va kasaM, vayaNamicche puNo punno| kasaM va daLumAiNNe, pAvagaM privjje||12|| anuzAsanapriya samajhadAra ziSya, ar3iyala ghor3e ke samAna, bAra-bAra guru-Adeza rUpa vacanoM ke cAbuka kI icchA na kare; apitu suzikSita uttama azva ke samAna guru ke saMketa ko dekhakara hI pApakarma kA tyAga kara de // 12 // Like a stubborn horse, a disciplined and wise disciple should not await whip-like command of the guru; he should, instead, abandon sinful activities simply on getting a hint from the guru, like a.well trained horse. (12) aNAsavA thUlavayA kusIla, miuMpi caNDaM pakareMti siisaa| cittANuyA lahu dakkhovaveyA, pasAyae te hu durAsayaM pi||13|| guru kI AjJA ko sunI-anasunI karane vAle, adhika bolane vAle, kutsita athavA duSTa AcaraNa karane vAle ziSya komala svabhAvI guru ko bhI kaThora (caMDa) banA dete haiN| (isake viparIta) guru-AjJApAlaka, alpabhASI, kAryadakSa ziSya krodhI (caNDa) guru ko bhI prasanna tathA prazAnta kara lete haiM // 13 // Disciples who are heedless, talkative and ill mannered disciples make even a gentle guru harsh (angry). (On the other hand) Obedient, reticent and proficient disciples and please and pacify even an angry (harsh) guru. (13)

Page #44
sacitra uttarAdhyayana sUtra nApuTTho vAgare kiMci, puTTho vA nAliyaM kohaM asaccaM kuvvejjA, dhArejjA piyamappiyaM // 14 // vae / binA pUche kucha bhI na bole aura pUchane para satya hI bole / yadi kabhI krodha A bhI jAye to use turanta (niSphala) zAnta kara le tathA guru ke priya aura apriya vacanoM ko apane liye hitakArI zikSA samajhakara dhAraNa kare // 14 // A disciple should not speak without being asked to and when asked to he should speak truth only. If there is an occasion when he is angry, he should pacify the anger at once and accept harsh and pleasant words of the guru considering them to be a part of his beneficent education. (14) appA ceva dameyavvo, appA hu khalu duddmo| appA danto sahI hoI, assi loe parattha ya // 15 // prathama adhyayana [ 6 ] svayaM apanI (rAga-dveSayukta) AtmA kA hI damana karanA caahiye| usI para vijaya prApta karanI caahiye| svayaM kI AtmA para vijaya prApta karanA bahuta kaThina hai| lekina jo apanI AtmA ko jIta lete haiM, ve isa loka aura paraloka donoM lokoM meM sukhI hote haiM // 15 // One should subdue and discipline his own soul (infected with attachment and aversion). It is one's own soul that should be conquered. Although to win over the self (soul) is a very difficult task, those who conquer their soul gain happiness in this world and the next (rebirth). (15) varaM me appA danto, saMjameNa taveNa ya / mAhaM parehi dammanto, bandhaNehi vahehi ya // 16 // ( ziSya vicAra kare ) tapa aura saMyama ke dvArA maiM svayaM apanI AtmA kA damana kara lU~, yahI zreSTha hai; anyathA vadha aura bandhana dvArA anya mujha para zAsana kareMge, yaha acchA nahIM hogA // 16 // (A disciple should think) It is better for me to discipline my own soul through austerities and restraint, otherwise others will rule over me by threat of killing and bondage and that would not be good. (16) paDiNIyaM ca buddhANaM, vAyA aduva kammuNA / AvI vA jai vA rahasse, neva kujjA kayAi vi // 17 // prabuddha gurujanoM athavA AcAryoM ke samakSa pragaTa meM athavA ekAnta meM vacana kiMvA zarIra se kabhI bhI unake pratikUla AcaraNa nahIM karanA cAhiye // 17 // A disciple should never show discourtesy to wise seniors and acharyas (preceptors), in their presence or otherwise, neither vocally nor physically. (17) na pakkhao na purao, neva kiccANa piTThao na juMje UruNA UruM, sayaNe no paDissuNe // 18 // (kRtya) arcanIya-vandanIya AcArya Adi gurujanoM kI dAhinI athavA bAIM ora unase saTakara na baiThe; na Age-pIche hI saTakara baiThe, unakI jA~gha se jA~gha bhir3Akara bhI na baitthe| apanI zayyA para leTA yA baiThA hI guru ke Adeza ko na sune // 18 // (citra dekheM)

Page #45
sar3e kAnoM vAlI kutiyA kI taraha avinIta evaM duHzIla vyakti kA sarvatra anAdara hotA hai| (pAthA-4) sar3e kAnoM kI kRtiyA - kutiyA ININMAN MNAAN A duHzIla ajJAnI vyakti kA svabhAva sUara kI taraha hai, jo cAvaloM kI bhUsI Adi chor3akara viSThA khAtA hai (gAthA-4) / _ viSThA bhojI sUara citra kramAMka 3 ILLUSTRATION No. 3

Page #46
citra paricaya Illustration No. 3 avinIta-ajJAnI (1) jisa prakAra sar3e kAnoM vAlI kutiyA sabhI sthAnoM se nikAla dI jAtI hai, usI prakAra avinIta ko sarvatra tiraskAra milatA hai| 4 (2) sUara cAvaloM kI bhUsI ko chor3akara viSThA Adi khAtA hai, usI prakAra ajJAnI sadAcAra chor3akara durAcAra kI ora jAtA hai| -adhyayana 1, sU. 4-5 995))))))))))))55555555555555555555559 IMMODEST IGNORANT (1) As a bitch with sore ears is driven away from everywhere so an immodest is insulted at every place. (2) As a pig leaves a trough filled with rice and eats filth so an immodest ignorant leaves virtues and moves to perversion. -- Chapter 1, Aphorism 4-5 NON e5555555555555555555555555555555555se

Page #47
[7] prathama adhyayana sacitra uttarAdhyayana sUtra in A disciple should not sit touching the venerable acharya or other seniors to their right, left, front or back. He should also not sit touching their thighs with his own. He should avoid hearing their call reclining or sitting in his own bed. (18) neva palhatthiyaM kujjA, pakkhapiNDaM va sNje| pAe pasArie vAvi, na ciTThe gurunnntie||19|| saMyamI sAdhu guru ke sAmane pAlathI lagAkara na baiThe aura na donoM bhujAoM se ghuTanoM ko bA~dhakara baiThe tathA avinayapUrvaka pA~va pasArakara bhI nahIM baitthe|| 19 // (citra dekheM) In presence of the guru a disciplined ascetic should not sit cross-legged or embracing folded legs to his chest. He should also not sit immodestly stretching his legs full length. (19) __ AyariehiM vAhinto, tusiNIo na kayAi vi| .. pasAya-pehI niyAgaTThI, uvaciTThe guruM syaa||20|| . mokSArthI tathA gurukRpAkAMkSI vinIta ziSya AcArya (guru) dvArA bulAye jAne para cupa baiThA dekhatA na rahe kintu turanta guru ke samakSa upasthita ho jAye // 20 // A modest disciple, seeking guru's favour and salvation, should never ignore guru's call; he should respond at once and approach him. (20) Alavante lavante vA, na nisIejja kayAi vi| caiUNamAsaNaM dhIro, jao jattaM pddissunne||21|| guru ke dvArA eka bAra athavA bAra-bAra bulAye jAne para dhairyazAlI buddhimAna ziSya baiThA na rahe; turanta Asana chor3akara yatanApUrvaka guru ke samakSa upasthita hokara unake Adeza ko svIkAra kare // 21 // Irrespective of the guru calling once or repeatedly a patient and intelligent disciple should not keep sitting. He should at once leave his seat, go to the guru with due care and accept his command. (21) AsaNa-gaona pucchejjA, neva sejjA-gao kyaa| AgammukkuDuo santo, pucchejjA pNjliiuddo|| 22 // ziSya apane Asana athavA zayyA para baiThA huA guru se koI bAta na pUche apitu guru ke samIpa Akara aura ukaDU Asana se baiThakara tathA vinayapUrvaka aMjalibaddha hokara puuche|| 22 // (dekheM prazna-mudrA citra) A disciple should never ask any question to the guru while sitting on his seat or reclining on his bed; instead he should approach the guru, squat before him, join his palms and put forth his question modestly. (22) evaM viNaya-juttassa, suttaM atthaM ca tadubhayaM / pucchamANassa sIsassa, vAgarejja jahAsuyaM // 23 // ___ vinayI ziSya ke isa prakAra, vinaya se paripUrNa zabdoM dvArA pUche jAne para guru bhI sUtra, artha aura donoM kA jaisA unhoMne jAnA-sunA ho, vaisA hI yathArtha prarUpaNa kare // 23 //

Page #48
tI sacitra uttarAdhyayana sUtra prathama adhyayana [8] On being asked in humble words by a modest disciple the guru should also elaborate the text and the meaning correctly and properly as he has heard and learned (from his guru). (23) musaM parihare bhikkhU, na ya ohAriNiM ve| bhAsA-dosaM parihare, mAyaM ca vajjae syaa||24|| bhikSu mRSA-asatya bhASA kA tyAga kara de aura nizcayakArI bhASA bhI na bole| bhASA ke jo anya doSa haiM, unakA bhI parityAga kara de tathA mAyA (chala-kapaTapUrNa vacana) kA bhI tyAga kre|| 24 // An ascetic should always avoid falsehood as well as definitive language. He should also avoid all other faults of verbal communication as well as deceit (fraudulent language). (24) na lavejja puTTho sAvajjaM, na niraThaM na mmmyN| . . appaNaTThA paraTThA vA, ubhayassantareNa vaa||25|| bhikSu kisI ke pUchane para bhI apane liye, anya ke liye athavA donoM ke liye yA niSprayojana hI pApakArI (sAvadya) vacana na bole aura na hI marmaghAtI vANI kA uccAraNa kare // 25 // On being asked by someone, an ascetic should not utter sinful words for his own sake, for the sake of others, for the sake of both or for no purpose at all. He should also not utter hurting or pinching words. (25) samaresu agAresu, sandhIsu ya mhaaphe| ego egithie saddhiM, neva ciTThe na sNlve||26|| luhAra kI zAlA athavA aise hI anya sthAnoM meM, gharoM meM gharoM kI sandhiyoM aura rAjamArgoM para akelA sAdhu akelI strI ke sAtha na to khar3A rahe aura na hI usake sAtha kisI prakAra kA vArtAlApa (bAtacIta) hI kare // 26 // An ascetic should never stand or talk in solitude with an unescorted woman at forlorn places like black-smithy, (isolated spots in) houses, space between two houses and highways. (26) jaM me buddhANusAsanti, sIeNa pharuseNa vaa| 'mama lAbho' tti pehAe, payao taM pddissunne||27|| "gurujana jo mujhe mRdu athavA kaThora zabdoM se anuzAsita karate haiM, vaha mere hI lAbha ke liye haiM", aisA socakara vinIta ziSya usa anuzAsana athavA hita-zikSA ko sAvadhAnI se sunakara svIkAra kre|| 27 // "The discipline imposed in stern words by the seniors is, indeed, for my benefit alone", with this thought a humble disciple should listen carefully and accept that disciplining or edifying command. (27) aNusAsaNamovAyaM, dukkaDassa ya coynnN| hiyaM taM mannae paNNo, vesaM hoi asaahunno||28||

Page #49
sacitra uttarAdhyayana sUtra gurujanoM (AcArya) kA komala athavA kaThora anuzAsana duSkRta kA nivAraNa karane vAlA hotA hai / buddhimAna ziSya use apane liye lAbhakArI mAnatA hai, jabaki vahI asAdhu (buddhi - vivekavikala) ziSya ke liye dveSa kA hetu bana jAtA hai // 28 // [9] prathama adhyayana Easy or stern discipline imposed by seniors (acharya) is for correcting and avoiding misconduct. A wise disciple considers it to be beneficial for him, whereas the same thing becomes a cause of antagonism to an unwise (devoid of wisdom and sagacity) disciple. (28) hiyaM vigaya-bhayA buddhA, pharusaM pi aNusAsaNaM / vesaM taM hoi mUDhANaM, khanti sohikaraM payaM // 29 // kaThora anuzAsana ( zikSAprada vacana) ko bhI nirbhIka aura tattvajJa ziSya apane liye kalyANakArI, zAnti aura Atma-vizuddhi karane vAlA mAnate haiM; jabaki vahI zikSApada mUrkha ziSyoM ke liye (guru ke prati) dveSa kA kAraNa bana jAtA hai|| 29 // Fearless and learned disciple considers stern discipline (edifying words) to be the means of gaining his own welfare, forbearance and self-purification; whereas the same thing becomes a cause of antagonism to an unwise (devoid of wisdom and sagacity) disciple. (29) AsaNe uvaciTThejz2A, aNucce akue thire / appuTThAI niruTThAI, nisIejja'ppakukkue // 30 // ziSya aise Asana para baiThe jo guru ke Asana se nIcA ho, sthira ho, kisI prakAra kI AvAja na karatA ho; usa Asana para se bhI ziSya bAra-bAra na uThe, prayojana hone para bhI kama uThe, capalatArahita hokara sthiratApUrvaka baiThe // 30 // A disciple should take a seat that is lower than that of the guru and stable as well as soundless. He should also not rise often from that seat. Even when there is need he should get up only seldom. He should avoid fleetness and sit steadily. ( 30 ) kAle nikkhame bhikkhU, kAleNa ya paDikkame / akAlaM ca vivajjittA, kAle kAlaM samAyare // 31 // bhikSu sAdhaka niyata kAla meM bhikSA ke liye jAye aura niyata kAla meM hI pratikramaNa kre| sabhI kArya niyata samaya para kre| aniyata kAla meM koI bhI pravRtti na kare // 31 // An ascetic should move out to collect alms at proper time and should return within the prescribed time. He should perform all his duties and routine activities at prescribed time. None of his activities should be untimely. (31) parivADIe na ciTThejjA, bhikkhU dattesaNaM care / paDirUveNa esittA, miyaM kAleNa bhakkhae // 32 // bhikSArthI sAdhu anya janoM (yAcakoM) kI paMkti (kyU-Q) meM khar3A na rahe, muni-maryAdA ke anurUpa gRhastha dvArA diyA huA, eSaNIya bhojana grahaNa kare aura zAstra meM batAye gaye samaya meM parimita AhAra kare // 32 //

Page #50
ra sacitra uttarAdhyayana sUtra prathama adhyayana [10] // 20 // An ascetic should not stand in a queue of other beggars. He should accept only prescribed food (and water) according to the ascetic-code. He should eat only a limited quantity of food at proper time as prescribed in scriptures. (32) nAidUramaNAsanne, nannesiM ckkhu-phaaso| ego ciTThejja bhattaTThA, laMghiyA taM nikkme||33|| yadi gRhastha ke dvAra para pahale se hI anya bhikSu (yAcaka) khar3e hoM, to zramaNa na unake ati samIpa aura na hI adhika dUra aura na hI dAtA gRhastha kI dRSTi ke sAmane khar3A rhe| una yAcakoM ko lA~ghakara bhI Age naM jAya // 33 // If other alms seekers are already standing at the gate of the donor householder, the ascetic should stand neither far nor near them. He should stand avoiding the householder's view and never rush ahead of those beggars. (33) nAiucce va nIe vA, nAsanne naaiduuro| phAsuyaM parakaDaM piNDaM, paDigAhejja sNje||34|| saMyamI bhikSu prAsuka-acitta tathA anya ke liye nirmita (parakRta) AhAra vidhipUrvaka gRhastha se le .. kintu vaha bhojana bhI adhika U~ce yA adhika nIce sthAna se lAyA huA na ho tathA ati dUra aura adhika pAsa se diyA jAne para bhI nahIM leve|| 34 // A restrained ascetic should accept, from a householder, only fault-free (prasuk) or lifeless (achit) food that was cooked for others. He should also ensure that it has neither been brought from a very high or a very low place nor from a very far or a very close place. If it is so he should not accept. (34) appapANe'ppabIyaMmi, paDicchannami sNvudde| samayaM saMjae bhuMje, jayaM aparisADiyaM // 35 // __ saMyata sAdhu prANi aura bIjarahita, Upara se (chata Adi dvArA) Dhake huye tathA dIvAra se ghire huye (dIvAra vAle) ghara (makAna-sthAna) meM sahadharmI,sAdhuoM ke sAtha, bhUmi para na giratA huA, (prAsuka acitta) khAdya padArtha kA vivekapUrvaka AhAra kre|| 35 // That restrained ascetic should eat that faultless food with other co-religionist ascetics carefully without spilling, at a house or a place with four walls and roof as well as free of living organism and seeds. (35) sukaDe tti supakke tti, succhinne suhaDe mdde| suNiTThie sulaDhe tti, sAvajjaM vajjae munnii||36|| AhAra karate samaya bhI bhikSu-'yaha acchA banAyA hai, pakAyA hai, kATA hai, acchA prAsuka banA hai, bahuta hI bar3hiyA svAdiSTa padArtha hai', ityAdi bhojana ke viSaya meM sAvadyakArI vacana na bole // 36 // While eating that food an ascetic should not utter saavadya (sinful; liking for food being an obstacle on the spiritual path is a sinful act for an ascetic) words about the food, such as 'it is well-prepared, well cooked, nicely cut, fault-free, very tasty and delightful'. (36)

Page #51
[11] prathama adhyayana sacitra uttarAdhyayana sUtra ramae paNDie sAsaM, hayaM bhaddaM va vaahe| bAla sammai sAsanto, galiyassaM va vAhae // 37 // jisa prakAra vAhaka (azva-zikSaka) acche ghor3e ko hA~katA huA sukhI hotA hai aura ar3iyala azva ko hA~katA huA duHkhI hotA hai / usI prakAra gurujana buddhimAna vinIta ziSya ko zikSA dete hue prasanna hote haiM tathA mUrkha avinIta ziSya ko zikSA dete huye khinna hote haiM // 37 // (citra dekheM) As a rider is happy riding a well trained horse and disgusted riding a stubborn horse, in the same way seniors and teachers are delighted while teaching a humble and intelligent disciple and are disturbed when teaching a foolish and immodest pupil. (37) 'khaDDuyA me caveDA me, akkosA ya vahA ya me' / kallANamaNusAsanto, pAvadiTThitti mannaI // 38 // pApa dRSTi vAlA ziSya gurujanoM ke kalyANakArI zikSA zabdoM-vacanoM ko isa prakAra mAnatA hai, jaise -ye mujhe Thokara mArate haiM, cA~TA mArate haiM, gAlI dete haiM, apazabda bolate haiM, mArate-pITate haiM- mujhe kaSTa dete haiM // 38 // A disciple with sinful mindset finds the instructive commands of his teachers as if they are 'kicking him, slapping him, abusing him, rebuking him, beating him or hurting him'. ( 38 ) 'putto me bhAya nAi' tti, sAhU kallANa mannaI / pAvadiTThI u appANaM, sAsaM 'dAsaM va' mannaI // 39 // vinIta ziSya (gurujanoM ke anuzAsana ko ) yaha socakara svIkAra karatA hai ki ye mujhe apanA putra, bhAI, AtmIya samajhakara kalyANakArI zikSA dete haiM; jabaki pApa dRSTi vAlA avinIta ziSya hita - zikSA se zAsita hone para svayaM ko 'dAsa' ke samAna hIna mAnatA hai // 39 // A humble disciple accepts the discipline imposed by gurus with the view that 'He is giving me instruction for my benefit considering me to be like his son, brother or close relative, whereas a disciple with sinful mindset when disciplined for his benefit finds himself lowly like a slave. (39) na kovae AyariyaM, appANaM pi na kovae / buddhovaghAI nasiyA, na siyA tottagavesae // 40 // vinIta ziSya kA karttavya hai ki vaha guru ko kupita na kare aura na svayaM hI krodhita ho; vaha guru ke mana ko kSobha pahu~cAne vAlI (upaghAta) ceSTA na kare aura na unakA chidrAnveSaNa karatA rahe // 40 // It is the duty of a humble disciple that he should neither make his guru angry nor get angry himself. He should shun any activity that causes anguish to the guru. He should also not be captious towards his guru and keep on finding faults. (40) pattieNa pasAyae / Ayariya kuviyaM naccA, vijjhavejja paMjaliuDo, vaejja 'na puNo ' ttiya // 41 //

Page #52
sacitra uttarAdhyayana sUtra yadi vinIta ziSya apane kisI azobhanIya vyavahAra se yaha jAne ki guru aprasanna haiM to turanta prIti bhare vacanoM se unheM prasanna kare aura aMjalibaddha hokara 'maiM phira aisA kabhI nahIM karU~gA' - vinamra zabdoM se aisA kahe // 41 // prathama adhyayana [ 12 ] If a humble disciple perceives that his guru is displeased due to his uncouth behaviour then he should at once please the guru with gentle words and joining his palms convey with all humility-'I will never do that again'. ( 41 ) dhammajjiyaM ca vavahAraM, buddhehAyariyaM sayA / tamAyaranto vavahAraM, garahaM nAbhigacchaI // 42 // dharma (dharmopAsanA) se yukta (arjita) aura tattvajJa AcAryoM dvArA Acarita vyavahAra kA AcaraNa karane vAle sAdhaka kI kahIM bhI kisI bhI vyakti ke dvArA nindA nahIM kI jAtI // 42 // An aspirant, who pursues the behaviour acquired by adhering to religious practices and practiced by enlightened acharyas, is nowhere slandered by anyone. (42) maNogayaM vakkagayaM, jANittA''yariyassa u / taM parigijjha vAyAe, kammuNA uvavAyae // 43 // gurujanoM (AcArya) ke manogata aura vacana ke bhAvoM ko jAnakara ziSya vANI se unheM svIkAra kare aura phira AcaraNa meM utAre // 43 // Anticipating the thoughts and words of seniors a disciple should express his assent in words and then put them in practice. (43) vitte acoie niccaM, khippaM havai sucoie / jahovaiTTha sukayaM, kiccAiM kuvvaI sayA // 44 // vinIta ziSya guru dvArA binA preraNA kiye hI suprerita ke samAna kArya karane ke liye tatpara rahatA hai aura guru dvArA batAye gaye kArya ko to zIghra hI bhalI bhA~ti sampanna kara detA hai // 44 // Even without being inspired by the guru, a modest disciple is always ready to perform his duties as if inspired. As regards an assignment by the guru, he accomplishes it with alacrity and efficiency. (44) naccA namai mehAvI, loe kittI se jAyae / havaI kiccANaM saraNaM, bhUyANaM jagaI jahA // 45 // jo buddhimAna ziSya vinaya ke svarUpa ko jAnakara vinamratA dhAraNa kara letA hai, saMsAra meM usakA yaza svataH bar3hatA hai| jisa prakAra prANiyoM ke liye yaha pRthvI AdhArabhUta hai, usI prakAra vaha dhArmika ke liye zaraNabhUta hotA hai // 45 // The wise disciple, who becomes humble by gaining complete understanding of modesty, automatically enhances his fame. He becomes refuge for all religious people, just as the earth is for all living beings. (45)

Page #53
ar3iyala ghor3A LIFONG ar3iyala ghor3A : avinIta ziSya 3 mUrkha ziSya ko zikSA detA guru khinna ho jAtA hai| jaise ki ar3iyala ghor3e ko cAbuka Adi se hA~katA huA ghudd'svaar| SO suzikSita azva MbAya buddhimAna ziSya ko zikSA dene vAlA guru prasannatA kA anubhava karatA hai| se ki acche ghor3e ko saMketa mAtra se daur3Ane vAlA ghur3asavAra citra kramAMka 4 ILLUSTRATION No. 4

Page #54
955555555555555555555555555555555555 ))) citra paricaya 4 Illustration No. 4 ) avinIta ziSya ar3iyala ghor3e kI bhA~ti avinIta ziSya ko bAra-bAra guruvacana rUpa cAbuka kI jarUrata hotI hai, jabaki suvinIta ziSya suzikSita azva kI bhA~ti saMketa mAtra se sIdhe rAste calatA rahatA hai| -adhyayana 1, sU. 37 ))))))))))))))))))))))) IMMODEST DISCIPLE An immodest disciple needs the whip of teacher's command like an untrained horse; while a modest disciple moves, like a trained horse, by mere hints from the teacher. - Chapter 1, aphorism 3.7 0555555555555)))))

Page #55
[13] prathama adhyayana sacitra uttarAdhyayana sUtra pujjA jassa pasIyanti, saMbuddhA puvvsNthuyaa| pasannA lAbhaissanti, viulaM aTThiyaM suyaM // 46 // ziSya kI vinamratA Adi se paricita hue AcArya Adi gurujana usa para prasanna hokara use mokSa kA lAbha dene vAlA arthagaMbhIra vipula jJAna pradAna karate haiN| 46 // On being aware of modesty and other qualities of a disciple, the seniors including the acharya get pleased with him and happily bestow him with the vast and profoundly meaningful knowledge that leads to liberation. (46) sa pujjasatthe suviNIyasaMsae, maNoruI ciTTha kmp-sNpyaa| tavosamAyArisamAhisaMvuDe, mahajjuI paMca vayAI paaliyaa||47|| . aise vinIta ziSya ke zAstrIya jJAna kA saMsAra meM samAdara hotA hai| vaha (ziSya) sAdha samasta saMzayoM se rahita aura samasta karma sampadA (sAdhuyogya karttavya-sAdhu samAcArI) se yukta ho jAtA hai| vaha guru ke mana ko priyakArI hotA hai tathA tapa ke samAcaraNa evaM samAdhi se yukta rahatA hai| vaha AsravoM kA nirodha (saMvRta) karake pA~ca mahAvratoM kA pAlana karatA hai, mahAn tejasvI hotA hai|| 47 // The scriptural knowledge of such humble disciple begets respect in the world. That ascetic disciple becomes free of all doubts and gains the wealth of action (karma sampada or ascetic praxis). He becomes the source of happiness for the guru and accomplished in proper observation of austerities as well as meditation (samaadhi). He blocks the inflow of karmas and observes five great vows, thereby becoming highly effulgent. (47) . sa deva-gandhavva-maNussapUie, caittu dehaM mlpNkpuvvyN| siddhe vA havai sAsae, deve vA apparae mhiddddhie||48|| -tti bemi| vaha (vinIta ziSya) deva-mAnava-gaMdharvo dvArA vandanIya ho jAtA hai tathA mala-paMka (rakta-vIrya) se nirmita isa vartamAna mAnava zarIra ko tyAgakara yA to zAzvata siddhi prApta karatA hai athavA alpakarma vAlA maharddhika deva banatA hai|| 48 // -aisA maiM kahatA huuN| ___He (the humble disciple) becomes venerable to gods, humans and gandharvas (a class of gods). On abandoning the existing human body made up of dirt and slime (blood and semen) he either attains state of eternal perfection (siddhi) or a highly opulent divine being (Mahardhik Dev) with a low load of karmas. (48) -So I say.

Page #56
sacitra uttarAdhyayana sUtra prathama adhyayana [14] - vizeSa spaSTIkaraNa gAthA 1-"saMyoga" kA artha AsaktimUlaka sambandha hai| vaha bAhya (parivAra tathA saMpatti Adi) aura Abhyantara (viSaya, kaSAya Adi) ke rUpa meM do prakAra kA hai| (sukhabodhA) / "aNagArassa bhikkhuNo" meM 'anagAra' aura 'bhikSu' do zabda haiN| 'anagAra' kA artha hai-agAra (gRha) se rahita arthAt jo AhAra yA vasati Adi kI prApti ke liye jAti, kula Adi kA paricaya dekara dUsaroM ko apanI ora AkRSTa kara AtmIya (svajana) nahIM banAtA hai| (vR. vR. zAntyAcArya) "vinaya" kA eka artha AcAra hai aura dUsarA hai namana arthAt nmrtaa| gAthA 2-"AjJA" aura "nirdeza" samAnArthaka haiN| phira bhI cUrNi ke anusAra 'AjJA' kA artha hotA hai-"Agama kA upadeza" aura 'nirdeza' kA artha hotA hai-"Agama se aviruddha guruvcn"| (vR. vR. zA.) "iMgita" aura "AkAra" zarIra kI ceSTA-vibhinna mudrAoM ke vAcaka haiN| kisI kArya ke vidhi yA niSedha ke liye sira hilAnA Adi sUkSma ceSTA iMgita hai aura idhara-udhara dizAoM ko dekhanA, jaMbhAI lenA, Asana badalanA Adi sthUla ceSTAyeM (AkAra) haiN| "saMpanne" kA artha sampanna' (yukta) bhI hai aura 'saMprajJa' (jAnane vAlA) bhii| vRhad vRtti meM donoM artha haiN| gAthA 5-cUrNi ke matAnusAra "kaNakuNDaga" ke do artha haiM-(1) cAvaloM kI bhUsI, aura (2) cAvala mizrita bhuusii| gAthA 7-"buddhaputta niyAgaTThI" -'buddhaputra' arthAt AcArya kA vinIta prItipAtra shissy| 'niyAgaTThI'-nijakArthI, aatmaarthii| (sukhabodhA) gAthA 10-"caNDAliya"- isameM "caNDa" (krodha) aura 'alIka' (asatya) do zabda haiM (cuurnni)| krodha ke vazIbhUta hokara asatya bhASaNa karanA tathA krUra vyavahAra karanA 'cANDAlika' karma mAnA jAtA hai| (vRhad vRtti) gAthA 12-"galiyassa" kA artha hai-avinIta ghodd'aa| "AkIrNa" vinIta azva aura baila ko kahate haiN| gAthA 18-"kRti" kA artha vandana hai| jo vandana ke yogya ho, vaha 'kRtya' arthAt guru evaM AcArya Adi pUjya vykti| gAthA 26-"samara" kA artha-lohAra kI zAlA hai, (cuurnni)| lohAra kI zAlA tathA nAI kI dukAna evaM isI prakAra ke sAdhAraNa nimna sthAna (vR. vR.) 'samara' kA dUsarA artha-yuddhabhUmi hai| (vR. vR.) ___ gAthA 35-"appapANa" aura "appabIya" meM "alpa" zabda abhAvavAcI hai| (vRhad vRtti) gAthA 40-"upaghAta" kA artha hai-'AcArya' Adi ko mAnasika kleza pahu~cAnA yA kisI kArya ke liye bAdhya krnaa| (cUrNi) ____ gAthA 47-"karmasaMpadA" ke do artha haiM-sAdhuoM ke dvArA samAcarita, samAcArI aura yogajanya vibhuutiyaaN| (vR. vR.)

Page #57
[ 15 ] Tera 37822T sacitra uttarAdhyayana sUtra E IMPORTANT NOTES Verse-1-The word samyoga here means a relationship caused by infatuation. This is of two kinds-external (family, wealth etc.) and internal (passions, sensual pleasures etc.) (Sukhabodhaa) The phrase Anagaarassa bhikkhuno has two words-Anagaara means one without a home and bhikkhu means alms seeker. Thus the meaning of this phrase is an aspirant who does not attract others by giving introduction of his caste, clan and other connections in order to get food, lodging and other facilities. (Vrihad Vritti by Shantyacharya) The term vinaya generally means modesty or humbleness; it also means conduct. Verse-2-Ajna and nirdesh are synonyms. However, according to the commentary (Churni) ajna (command) means the dictate of the Aagams' and nirdesh (directions) means 'guru's words conforming to the Aagams'. (V. V. S.) Ingit and aakaar stand for various bodily gestures. To convey the intent by subtle movement like a nod for allowing and disallowing some activity is ingit. Gross bodily gestures and other movements like looking in some direction, yawning and changing posture is aakaar. Sampanne has two readings sampannu or endowed with; and samprajna or having knowledge. Vrihad Vritti gives both the meaning. Verse-5-According to the commentary (Churni) there are two meanings of the word kanakundagam--(1) chaff of rice, and (2) rice mixed with chaff. Verse-7-Buddhaputta niyaagatthi-Here Buddhaputta word stands for a favourite and modest pupil. Niyaagatthi means one who seeks self-realization or a spiritual aspirant. (Sukhabodhaa) Verse-10-Chandaaliyam-this term is made up of two words chand or anger and aleek or falsehood (Churni). To speak untruth and be barbaric under the influence of anger is called a chandaalik act. (Vrihad Vritti) Verse-12-Galiyassa means a stubborn horse. A disciplined horse or ox is called aakirna. Verse-18-Kriti means obeisance or homage. One who is venerable is called kritya. This includes guru, preceptor and other seniors and respectable persons. Verse-26-Samara nteans black-smithy (Churni). It also means barber's shop and other such places of lowly profession. This term also means battle field. (V. V.) Verse-35--In the terms appa-paan and appa-biya the prefix appa conveys absence or being devoid of. (V. V.) Verse-40-Upaghaat means to cause emotional hurt to seniors like acharya; or to compel them to do something. (Churni) Verse-47--Karamasampada has two meanings-ascetic-praxis or the conduct followed by ascetics as a routine; and special powers acquired through practice of yoga. (V. V.)

Page #58
tara sacitra uttarAdhyayana sUtra dvitIya adhyayana [16] | dvitIya adhyayana : parISaha pravibhakti | pUrvAloka ___ uttarAdhyayanasUtra ke prastuta dvitIya adhyayana kA nAma parISaha pravibhakti hai| parISaha kA artha hai-svIkRta mokSamArga se na Digate huye, Aye huye kaSToM ko samabhAvapUrvaka sahana krnaa| isase pahale vinaya zruta adhyayana meM sAdhaka ziSya ko vinaya-anuzAsana, sadAcAra Adi kI preraNA dI gaI thii| vinaya meM paripakva sAdhaka anuzAsita to hotA hI hai, sAtha hI usameM dhIratA, gaMbhIratA, sAhasa Adi guNoM kA bhI saMcAra ho jAtA hai| vaha nirbhaya, ni:zaMka aura kaSTa-sahiSNu bana jAtA hai| apane inhIM guNoM ke kAraNa vaha parISaha-vijetA banatA hai| parISaha ve kaSTa haiM, jo paristhitiyoM, RtuoM, manuSyoM, devoM, tiryaMcoM Adi kI pratikUlatA ke kAraNa Ate haiN| yadyapi inameM mUla kAraNa to sAdhaka ke apane pUrvakRta karma hI hote haiM lekina bAhya nimitta paristhitiyA~ Adi hote haiN| sAdhaka na to kaSToM ko AmaMtraNa detA hai, na zarIra va indriyoM ko svayaM hI kaSTita karatA hai aura na hI parISahoM ko bebasa hokara sahana karatA hai| ve to svayaM hI upasthita hote haiM; kintu dRr3ha manobalI sAdhaka inase saMtrasta aura parAjita nahIM hotA, ArtadhyAna nahIM karatA, saMkleza nahIM karatA; apitu inheM samabhAva se sahana karatA hai| parISaha anukUla bhI hote haiM aura pratikUla bhI; jinheM zIta aura uSNa parISaha bhI kahA gayA hai| prastuta adhyayana meM 22 parISahoM kA varNana hai, jinameM strI aura satkAra-ye do parISaha anukUla athavA zIta parISaha haiM aura zeSa 20 pratikUla athavA uSNa parISaha haiN| ina anukUla aura pratikUla parISahoM ko samabhAvapUrvaka sahanA sAdhaka jIvana kI kasauTI hai ki isakI sAdhanA kI jar3eM kitanI gaharI haiM aura mokSamArga para calane kI dRr3hatA kitanI majabUta hai| ___ ina 22 parISahoM meM prajJA aura ajJAna kA kAraNa jJAnAvaraNIya karma; alAbha kA kAraNa antarAya karma; arati, acela, strI, niSadhA, yAcanA, Akroza, satkAra-puraskAra kA kAraNa cAritramohanIya karma, darzana parISaha kA kAraNa darzanamohanIya karma tathA zeSa parISahoM kA kAraNa vedanIya karma hai| Agama vijJoM kA mata hai ki prastuta adhyayana karmapravAda pUrva ke 17veM prAbhRta se uddhRta hai| prastuta adhyayana meM parISahoM ke sandarbha meM saMyamI sAdhaka kI jIvanacaryA kA sarvAMgapUrNa vivecana hai| isa adhyayana meM 3 sUtra aura 46 gAthAe~ haiN|

Page #59
[17] ferite semper sacitra uttarAdhyayana sUtra DVITIYA ADHYAYAN: PARISHAH PRAVIBHAKTI Foreview The title of this chapter is Classification of Afflictions. In present context affliction specifies those that are endured with equanimity without drifting from the accepted path of liberation. The preceding chapter, Vinaya Shrut, inspires the practicing disciple to observe modesty, discipline, right conduct and other codes. An aspirant mature in modesty automatically becomes disciplined, at the same time he is infused with virtues patience, sobriety and courage. He becomes fearless, doubt-free and pain-enduring. These qualities make him a victor of afflictions. Afflictions are the torments caused by hostile circumstances, weather conditions, human beings, divine beings, animals and such like. The root cause of all these is the karmic bondage acquired by the aspirant in the past but the apparent causes are the said circumstances etc. The aspirant neither invites troubles, nor does he torment his own body and sense organs, or tolerate afflictions helplessly. They come about on their own but an aspirant endowed with strong will power is not oppressed or defeated; he is neither distressed nor dejected; instead, he endures them with equanimity. Afflictions are favourable as well as unfavourable. They are also called cool and warm afflictions. . This chapter has description of 22 afflictions, of these woman and hospitality related afflictions are favourable or cool (apparently pleasant but harmful) and the remaining 20 afflictions are unfavourable or warm (apparently unpleasant, also harmful). Endurance for these favourable and unfavourable afflictions with equanimity is the yardstick of the profoundness of the spiritual practices of an aspirant as well as that of the strength of his resolve to tred the spiritual path leading to liberation. The root causes of the 22 afflictions are as follows-intellect and ignorance related afflictions are caused by the knowledge obscuring karma (Jnanavaraniya karma); non-gain related afflictions are caused by power hindering karma (Antaraya karma); spiritual apathy, nakedness, woman, resting place, begging, anger, hospitality and award related afflictions are caused by conduct deluding karma (Chaaritra Mohaniya karma); perception/faith related afflictions are caused by perception/faith deluding karma (Darshan Mohaniya karma); and all other afflictions are caused by pain or pleasure imparting karma (Vedaniya karma). Scholars of Jain canons opine that this chapter has been excerpted from the 17th section of Karmapravaada purva (one of the 14 extinct subtle canons). This chapter presents thorough description of the praxis of a disciplined ascetic in context of afflictions. This chapter contains 3 maxims and 46 verses.

Page #60
sacitra uttarAdhyayana sUtra dvitIya adhyayana [ 18 ] bIyaM ajjhayaNaM : parIsaha pavibhattI dvitIya adhyayana : parISaha pravibhakti Chapter-2: CLASSIFICATION OF AFFLICTIONS sUtra 1 - suyaM me, AusaM! teNaM bhagavayA evamakkhAyaM iha khalu bAvIsaM parIsahA samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveDyA, je bhikkhU soccA, jiccA, abhibhUya bhikkhAyariyAe parivvayanto puTTho no vihannejjA / naccA, sUtra 1- (zrI sudharmA svAmI jambU svAmI se kahate haiM) he AyuSman ! maiMne sunA hai ki bhagavAna mahAvIra ne aisA kahA hai kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne (sAdhu jIvana meM Ane vAle) 22 parISahoM kA varNana kiyA hai| inheM sunakara, jAnakara, jItakara bAra-bAra ke abhyAsa dvArA paricita kara, unakI prabalatA ko parAsta kara bhikSAcaryA ke liye ghUmatA huA sAdhu (bhikSu) ina parISahoM ke Ane (spRSTa hone) para bhI apanI saMyama yAtrA se vicalita nahIM hotA / Maxim 1-(Sudharma Swami says to Jambu Swami) O long lived one! I have heard that Shraman Bhagavan Mahavir of Kashyapa gotra (clan) has described twenty two afflictions (related to ascetic life). Hearing about them, knowing and conquering them, comprehending them through repeated practice and subduing their intensity, an ascetic does not waver from his ascetic-discipline (samyam) even when he comes across these afflictions while wandering for alms-seeking. sUtra 2 - kare khalu te bAvIsaM parIsahA samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA, je bhikkhU soccA, naccA, jiccA, abhibhUya bhikkhAyariyAe parivvayanto puTTho no vihannejjA / - sUtra 2 - (jambU svAmI kI jijJAsA) (bhagavan! ) kAzyapa gotrIya zramaNa bhagavAna mahAvIra dvArA kahe huye ve 22 parISaha kauna se haiM, jinheM sunakara, jAnakara abhyAsa dvArA paricita kara, jItakara unakI prabalatA ko kama karake bhikSAcaryA hetu ghUmatA huA bhikSu unase AkrAnta hone para bhI apanI saMyama yAtrA se vicalita nahIM hotA / Maxim 2-(Jambu Swami's inquiry, "Bhante!"") Which are those twenty two afflictions (related to ascetic life) that Shraman Bhagavan Mahavir of Kashyapa gotra (clan) has described. Hearing about them, knowing and conquering them, comprehending them through repeated practice, and subduing their intensity, an ascetic does not waver from his ascetic-discipline even when he comes across these afflictions while wandering for alms-seeking. sUtra 3 - ime khalu te bAvIsaM parIsahA samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA, je bhikkhU soccA, naccA, jiccA, abhibhUya, bhikkhAyariyAe parivvayanto puTTho no vihannejjA, taM jahA

Page #61
[19] dvitIya adhyayana sUtra 3 - (sudharmA svAmI kahate haiM) kAzyapa gotrIya zramaNa bhagavAna mahAvIra dvArA kahe huye 22 parISaha, jinheM sunakara, jAnakara, abhyAsa dvArA paricita kara, jItakara unakI prabalatA ko sahanIya banAkara bhikSA hetu paryaTana karatA huA bhikSu inase AkrAnta hone para bhI apane saMyama mArga se vicalita nahIM hotA; ve 22 parISaha isa prakAra haiM Maxim 3--(Sudharma Swami's reply) The twenty two afflictions (related to ascetic life) described by Shraman Bhagavan Mahavir of Kashyapa gotra (clan); by hearing about which, knowing and conquering which, comprehending which through repeated practice and subduing their intensity, an ascetic does not waver from his asceticdiscipline (samyam) even when he comes across these afflictions while wandering for alms-seeking; are as follows-- 1. digiMcchA - parIsahe 4. usiNa - parIsahe 7. arai - parIsahe 10. nisIhiyA - parIsahe 13. vaha - parIsahe 16. roga-parIsahe 19. sakkAra- purakkAra - parIsahe 22. daMsaNa - parIsahe / (1) kSudhA parISaha (4) uSNa parISaha (7) arati parISaha (10) niSadyA parISaha (13) vadha parISaha (16) roga parISaha sacitra uttarAdhyayana sUtra (19) satkAra - puraskAra parISaha (22) darzana parISaha / 2. pivAsA- parIsahe 5. 8. 11. sejjA - parIsahe daMsa-masaya- parIsahe itthI - parIsahe (2) (5) 14. jAyaNA - parIsahe 17. taNa - phAsa - parIsahe 20. pannA - parIsahe pipAsA parIsaha daMza-mazaka parISaha strI parISaha . (8) (11) zayyA parISaha (14) yAcanA parISaha (17) (20) tRNa-sparza parISaha prajJA parISaha sIya - parIsa acela - parIsahe 9. cariyA - parIsahe 12. akkosa - parIsahe 15. alAbha - parIsahe 3. 6. 18. jalla- parIsahe 21. annANa-parIsahe zIta parISaha (3) (6) acela parISaha (9) caryA parISaha (12) Akroza parISaha (15) alAbha parISaha (18) jalla parISaha (21) ajJAna parISaha (1) Kshudha-parishaha (affliction of hunger), (2) Pipasa-parishaha (affliction of thirst), (3) Sheet-parishaha (affliction of cold), (4) Ushna-parishaha (affliction of heat), (5) Damshmashak-parishaha (affliction of sting), (6) Achela-parishaha (garb related affliction), (7) Arati-parishaha (affliction related to disturbance in ascetic-discipline), (8) Stree-parishaha (affliction related to opposite sex ), ( 9 ) Charya-parishaha ( movement or wandering related affliction), (10) Nishadya-parishaha (accommodation related affliction), (11) Shayyaparishaha (place of stay or accommodation related affliction ), (12) Aakrosh-parishaha (insult related affliction), (13) Vadh - parishaha (punishment related affliction), (14) Yaachanaparishaha (affliction related to alms-seeking), (15) Alaabh - parishaha (affliction of nonattainment), (16) Roag-parishaha (ailment related affliction ), ( 17 ) Trina-sparsh-parishaha (hay or straw related affliction ), ( 18 ) Jalla-parishaha (dirt or slime related affliction), (19)

Page #62
tara sacitra uttarAdhyayana sUtra dvitIya adhyayana [20] Satkaar-puraskaar-parishaha (affliction related to honour and prize), (20)Prajna-parishaha (enlightenment related affliction), (21) Jnana-parishaha (knowledge related affliction or ignorance), (22) Darshan-parishaha (conduct related affliction). parIsahANaM pavibhattI, kAsaveNaM pveiyaa| taM me udAharissAmi, ANupuvviM suNeha me||1|| kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne parISahoM ke jo vibhAgazaH bheda batAe haiM, ve maiM tumheM kahatA huuN| tuma kramazaH mujhase suno||1|| Now I tell you the classification of the afflictions as told by Kashyap Gotriya Shraman Bhagavan Mahavir in proper order. Listen to me. (1) 1. kSudhA parISaha digiMchA-parigae dehe, tavassI bhikkhu thaamvN| na chinde, na chindAvae, na pae na pyaave||2|| kAlI-pavvaMga-saMkAse, kise dhmnni-sNte| mAyanne asaNa-pANassa, adINa-maNaso cre||3|| atyadhika kSudhA kI vedanA hone para bhI dRr3ha manobalI tapasvI na svayaM phaloM kA chedana (vRkSa se phala tor3anA) kare, na kisI anya se chedana karAve aura na svayaM pakAye, na kisI anya se pakavAye // 2 // ___ dIrghakAla kI kSudhA ke kAraNa kaue kI jA~gha ke samAna zarIra atyanta durbala (dubalA) aura kRza ho jAe, dhamaniyA~ (zarIra kA nasA-jAla) sApha dikhAI dene lage, phira bhI azana-pAna (AhAra-pAnI) kI maryAdA ko jAnane vAlA sAdhu dInabhAva se rahita hokara saMyama yAtrA meM vicaraNa kre||3|| 1. Kshudha-parishaha (Affliction of hunger) In spite of the agony of hunger an ascetic with strong will power should neither pluck fruits from tree himself nor get them plucked by others; neither should he cook them himself nor get them cooked by others. (2) Due to prolonged hunger even if the body gets extremely weak and lean having prominent and visible veins, like limbs of a crow, an ascetic, aware of the limits of food and water, should continue practicing his ascetic-discipline (samyam) without a feeling of dismay. (3) 2. pipAsA (tRSA) parISaha tao puTTho pivAsAe, doguMchI ljj-sNje| sIodagaM na sevijjA, viyaDassesaNaM cre||4|| chinnAvAesu panthesu, Aure supivaasie| parisukka-muhegdINe, taM titikkhe priishN||5|| asaMyama se dUra rahane vAlA lajjAlu saMyamI bhikSu pyAsa se atyanta pIr3ita hotA huA bhI zItala jala (sacitta jala) kA sevana na kare; apitu acitta-prAsuka jala kI gaveSaNA kre||4||

Page #63
kSudhA parISaha yaha sacitta bhojana grahaNa karane yogya nahIM hai| tRSA parISaha sacitta pAnI pIne se acchA hai pyAsA rahU~ vedanIya karma ke pariSaha zIta parISaha (r) uSNa parISaha TEN DAsa-macchara parISaha acela parISaha citra kramAMka 5 ILLUSTRATION No. 5

Page #64
95555555555555555555555555555555se citra paricaya5 Illustration No. 5 0555555555555555555555555555555555555555555555555e 22 parISaha - 1 bhagavAna mahAvIra svAmI ne sAdhu jIvana ke 22 parISaha batAye haiN| sAdhu ina parISahoM ko samabhAvapUrvaka she| jisameM se prathama 6 parISaha pIche citra meM diye gaye haiN| 1. kSudhA parISaha-kSudhA Adi parISaha utpanna hone para muni samabhAvapUrvaka use sahana kre| 2. tRSA parISaha-saMyamI bhikSu atyanta pyAsA hone para bhI sacitta jala kA sevana na kre| tRSA samabhAvapUrvaka she| # 3. zIta parISaha-zIta se pIr3ita sAdhu use samabhAvapUrvaka sahana kre| 4. uSNa parISaha-atyadhika garmI hone para bhI zramaNa vyAkula na ho| 5. daMza-mazaka parISaha-macchara-DAMsa kA upadrava hone para bhI unheM na maare| na mana meM dveSa rkhe| unake dvArA dI jAne vAlI pIr3A samabhAvapUrvaka she| 6. acela parISaha-jIrNa vastra hone para bhI vaha du:kha na kre| -adhyayana 2, sU. 2-13 // 22 AFFLICTIONS-1 Bhagavan Mahavir has described twenty two afflictions of ascetic life. He 41 should bear these with even-mind. First six of these are given in the illustration. $ (1) Affliction of hunger-An ascetic should endure this affliction with Wan equanimity. Affliction of thirst-An ascetic should endure this affliction with equanimity. He should not drink contaminated water even when thirsty. Affliction of cold-An ascetic should endure affliction of cold with equanimity. (4) Affliction of heat-An ascetic should not get disturbed even when it is too hot. (5) Affliction of sting-An ascetic should endure this affliction with equanimity. He should neither kill nor hate the insects even when they sting. Garb related affliction-An ascetic should not be sad if he has tattered garb. -Chapter 2, Aphorism 2-13

Page #65
sacitra uttarAdhyayana sUtra nirjana ekAnta pathoM meM bhI tIvra tRSA se vyAkula hone para, yahA~ taka ki mu~ha (kaNTha) sUkha jAne ...para bhI sAdhu dInabhAva se rahita hokara tRSA kI pIr3A ko sahana kare // 5 // 2. Pipasa-parishaha (Affliction of thirst) An ascetic, apprehensive of any lapse in ascetic-discipline, should not drink cool water (natural and sachit or infested with living organism) even when tormented by thirst, instead he should search for pure water (@chit or free of living organism). (4) [21] dvitIya adhyayana Even while wandering on desolate paths and tortured by extreme thirst, so much so that his mouth gets dry, an ascetic should endure the affliction of thirst without a feeling of dismay. (5) 3. zIta parISaha carantaM virayaM lUhaM, sIyaM phusai egayA / nAivelaM muNI gacche, soccANaM jiNasAsaNaM // 6 // 'na meM nivAraNaM asthi, chavittANaM na vijjaI / ahaM tu aggiM sevAmi' - iha bhikkhU na cintae // 7 // pApoM se virakta aura (snigdha bhojana na karane ke kAraNa) rUkSa zarIra vAlA sAdhu vicaraNa karate huye kabhI zIta (ThaMDa) se pIr3ita ho jAye to bhI jinazAsana ( vItarAga ke upadezoM) ko suna-samajhakara svAdhyAya Adi sAdhucaryA ke kAla kA ullaMghana na kare - yathAkAla sAdhu-niyamoM kA pAlana kare // 6 // zIta kI adhikatA se pIr3ita muni aisA na soce ki 'mere pAsa zIta kI bAdhA kA nivAraNa karane ke liye na to acchA makAna hai aura na kaMbala Adi hI hai; na agni kA sevana karake zIta kI bAdhA ko zAMta kara lU~' // 7 // 3. Sheet-parishaha (Affliction of cold ) If an ascetic, averse to sins and with parched body (due to avoiding fatty food), happens to be oppressed by cold while wandering, even then, being aware of and familiar with the Jain Order (the preaching of the detached one), he should not neglect the schedule of ascetic praxis including self-study (he should stick to the schedule of ascetic code). (6) Tormented by extreme cold the ascetic should not think that-'I neither have proper shelter, nor a blanket or other form of protection against the discomfort of cold, as such why not lit fire to remove this discomfort of cold?' (7) 4. uSNa parISaha usiNa - pariyAveNaM, paridAheNa tajjie / ghiMsu vA pariyAveNaM, sAyaM no paridevae // 8 // uhAhitatte mehAvI, siNANaM no vi patthae / gAyaM no parisiMcejjA, na vIejjA ya appayaM // 9 //

Page #66
sacitra uttarAdhyayana sUtra tI huI garma bhUmi, zilA, lU (garma vAyu) ke paritApa se, zarIra yA tRSA ke dAha se, grISmakAlIna sUrya ke pracaNDa tApa se pIr3ita hotA huA zramaNa sAta (zIta sparza se prApta sukha) ke lie Akula-vyAkula. na bane // 8 // dvitIya adhyayana [22] medhAvI zramaNa atyadhika garmI ke tApa se tapta hone para bhI na to snAna kI icchA kare aura na hI zarIra ko jala se sIMce-gIlA kare aura na paMkhe Adi se havA hI kare // 9 // 4. Ushna-parishaha (Affliction of heat) Tortured by scorched ground or rock, hot wind, parched body and throat and blazing summer sun, an ascetic should not get anxious and eager for relief (comfort of cool touch). (8) An accomplished ascetic, though parched by excessive heat, should neither desire for a bath, nor wet his body with water, or even fan himself . ( 9 ) 5. daMza - mazaka parISaha puTTho ya daMsa-masaehiM, samareva mahAmunI / nAgo saMgAma - sIsevA, sUro abhihaNe paraM // 10 // na saMtase na vArejjA, maNaM pi na paosae / uve na haNe pANe, bhuMjante maMsa - soNiyaM // 11 // DAMsa-maccharoM (cIMTI Adi kSudra tathA sUkSma jaMtuoM) kA upadrava hone para bhI mahAmuni apane samabhAva meM sthira rhe| jisa prakAra raNakSetra meM gajarAja bANoM kI paravAha nahIM karatA huA zatruoM kA vidhvaMsa karatA hai, usI prakAra mahAmuni parISahoM para vijaya prApta karake rAga-dveSa, kaSAya, karma Adi Antarika zatruoM kA hanana kare // 10 // DAMsa-maccharoM ke parISaha para vijaya prApta karane vAlA muni unake dvArA dI jAne vAlI pIr3A se udvigna na ho / na unheM haTAe, na unake prati mana meM dveSa hI kre| yahA~ taka ki yadi ve usakA mA~sa kATeM, rakta pIveM to bhI unheM mAre nahIM, unake prati upekSAbhAva rakhe // 11 // 5. Damsh-mashak-parishaha (Affliction of sting) Even when afflicted by stings of mosquitoes (and other insects) a great ascetic should remain equanimous. As a bull elephant undisturbed by arrows in a battlefield continues to trample enemies, in the same way, undisturbed by afflictions, a great ascetic should relentlessly destroy inner foes like attachment, aversion, passions and karma. (10) An ascetic practicing such endurance should not get agitated by the pain caused by them. He should neither push them off, nor resent them. Even if they bite his flesh and suck his blood, he should not kill them, only become indifferent toward them. (11)

Page #67
arati caryA zaiyA citra kramAMka 6 mana mana saMyama meM nahIM laga rhaa| maiM kyA karU~ / 12 'strI Akroza tuma to r3hoMgI ho, pAravaDI ho / niSadhA OU TITL 10 ILLUSTRATION No. 6

Page #68
@5555555555559555555559555555555595555555955555555 $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 5 5 5 5 1 citra paricaya 6 22 parISaha - 2 Illustration No. 6 7. arati parISaha - saMyama ke prati aruci utpanna na kare / 8. strI parISaha - strI parISaha Adi ke samaya muni Atma-svarUpa meM lIna rahatA huA unheM samatApUrvaka sahana kreN| 9. caryA parISaha - vihAra kI kaThinAiyoM para vijaya prApta kara sAdhu gRha-bandhana se mukta ho paribhramaNa kre| 10. niSadyA parISaha - aniSTa kI AzaMkA se bhayamukta sAdhu zmazAna, sUne ghara, tarumUla meM akelA hI samabhAvapUrvaka baitthe| 11. zayyA parISaha - zayana sambandhI kaThinAiyoM, jaise-U~cA - nIcA sthAna, acchI-burI zayyA Adi milane para sAdhu kheda na kre| samabhAvapUrvaka zayana kre| 12. Akroza parISaha - krodha kA nimitta milane para bhI krodha para vijaya pAye / kaTu vacanoM ko bhI samabhAvapUrvaka sahe / ( 12 ) Insult related affliction. - adhyayana 2, sU. 14-25 22 AFFLICTIONS - 2 An ascetic should endure the following affliction with equanimity - (7) (8) (9) Movement or wandering related affliction. (10) Accommodation related affliction. (11) Place of stay or accommodation related affliction. Affliction related to disturbance in ascetic-discipline. Affliction related to opposite sex. - Chapter 2, Aphorism 14-25 @5555954454454555595555555 (c)55555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha5 Wan

Page #69
[23] dvitIya adhyayana 6. acela parISaha sacitra uttarAdhyayana sUtra 'parijuNNehi vatthehiM, hokkhAmi tti acelae' / aduvA ' sacelae hokkhaM', ii bhikkhU na cintA // 12 // 'egayA'celae hoi, sacele yAvi egayA' / evaM dhammahiyaM naccA, nANI no paridevae // 13 // vastroM ke adhika jIrNa ho jAne-phaTa jAne se maiM acelaka ho jAU~gA athavA naye vastra mila jAne se sacelaka (naye vastradhArI) bana jAU~gA - zramaNa isa prakAra kA vicAra na kare // 12 // paristhitiyoM ke kAraNa 'sAdhu kabhI acelaka bhI hotA hai aura kabhI sacelaka bhI hotA hai|' donoM hI sthitiyoM ko dharma ke liye hitakArI mAnakara jJAnI zramaNa kabhI AMkula vyAkula na ho, duHkha na kare // 13 // 6. Achela-parishaha (Garb related affliction ) An ascetic should not entertain such thoughts-'If my garb gets torn and tattered I will become a garbless ascetic (achelak or sky-clad).' or 'If I get new garb I will become a cloth-clad ascetic (sachelak).' (12) Depending on circumstances, an ascetic is sometimes sky-clad and sometimes clothclad. Considering both the conditions equally conducive to religious practices an enlightened ascetic should never be disturbed or sad. (13) 7. arati parISaha gAmANugAmaM rIyantaM, aNagAraM akiMcaNaM / araI aNuSpavise, taM titikkhe parIsahaM // 14 // araiM piTThao kiccA, virae Aya - rakkhie / dhammArAme nirArambhe, uvasante muNI care // 15 // grAmAnugrAma vicaraNa karate huye aniketa akiMcana zramaNa ke mana-mastiSka meM kabhI saMyama ke prati arati (aruci) utpanna ho jAye to usa parISaha ko samabhAva se sahe // 14 // viSayoM se virakta, ArambhatyAgI, AtmarakSaka muni aratibhAva ko dUra kara dharmarUpI udyAna meM sthira hokara upazamabhAvoM meM ramaNa kare // 15 // 7. Arati-parishaha (Affliction related to disturbance in ascetic-discipline) Wandering from village to village if on occasion an ascetic, without money and shelter, is mentally plagued by apathy for ascetic-discipline (samyam), he should endure this affliction with equanimity. (14) An ascetic, who is passive to sensual pleasures, renounces sins and is self-protecting, should remove the apathy, remain firmly in the garden of religion and indulge in pacification of passions. ( 15 )

Page #70
, sacitra uttarAdhyayana sUtra dvitIya adhyayana [24] 8. strI parISaha 'saMgo esa maNussANaM, jAo logaMmi ithio'| jassa eyA parinnAyA, sukaDaM tassa sAmaNNaM // 16 // evamAdAya mehAvI, 'paMkabhUyA u ithio'| no tAhiM viNihannejjA, crejj'ttgvese||17|| jo sAdhu aisA jAnatA hai ki saMsAra meM puruSa ke liye striyA~ baMdhana kA bahuta hI prabala kAraNa haiM (unake prati virakta-buddhi se) usa sAdhu kA zramaNatva saphala ho jAtA hai|| 16 // 'striyA~ brahmacArI ke liye dala-dala ke samAna haiM' isa tathya ko bhalI bhA~ti jAnakara medhAvI sAdhu una (striyoM) ke dvArA apane saMyama kA ghAta na hone de aura sadA AtmasvarUpa kI gaveSaNA kre||17|| 8. Stree-parishaha (Affliction related to opposite sex) Accomplished is the asceticism of the ascetic who realizes that women are the most potent cause of bondage (karmic) to bind a man (thereby achieving apathy for them). (16) 'Women are like a quagmire for a celibate,' knowing this fact fully a wise ascetic should not allow them (the women) to damage his ascetic-discipline (samyam) and continue to explore the pristine form of self (soul). (17) 9. caryA parISaha ega eva care lADhe, abhibhUya priishe| gAme vA nagare vAvi, nigame vA raayhaannie||18|| asamANo care bhikkhU, neva kujjA priggh| asaMsatto gihatthehiM, aNieo privve||19|| ___ nirdoSacaryA se vibhUSita-prazaMsita (lADha) sAdhu parISahoM para vijaya prApta karake grAma meM, nagara meM, vyApArika maMDI meM, rAjadhAnI Adi meM akelA hI vicaraNa kare // 18 // _ bhikSu asAdhAraNa (Ama AdamI se alaga) hokara vicaraNa kre| parigraha nahIM kare, gRhasthoM ke prati mamatvabhAva na rakhe, unase alipta rahe tathA aniketa gRha-bandhanoM se mukta hokara paribhramaNa kre||19|| 9. Charya-parishaha (Movement or wandering related affliction) Endowed with faultless conduct an ascetic should win over afflictions and wander about in village, town, market place, capital city and other such places. (18) An ascetic should be unusual in his movement (different from common man). He should remain itinerant avoiding possessions, being free from fondness for householders and having no attachment for a fixed abode. (19)

Page #71
[25] dvitIya adhyayana sacitra uttarAdhyayana sUtra 10. niSadyA parISaha susANe sunnagAre vA, rukkha-mUle va ego| akukkuo nisIejjA, na ya vittAsae prN|| 20 // tattha se ciTThamANassa, uvsggaabhidhaare| saMkA-bhIo na gacchejjA, uThThittA annmaasnnN||21|| zmazAna, sUne ghara, tarumUla meM akelA hI sAdhu acapala hokara baiThe, kintu kisI prANI ko kiMcit bhI bhayabhIta na kare // 20 // yadi una sthAnoM para (dhyAnastha) baiThe sAdhu ko kisI prakAra kA upasarga (manuSya-deva-tiryaMca sambandhI) A jAye to use samabhAva se dhAraNa kare, sahe; aniSTa kI zaMkA se bhayabhIta hokara usa sthAna se uThakara anyatra na jAye // 21 // 10. Nishadya-parishaha (Accommodation related affliction) At a funeral ground or a deserted house or under a tree an ascetic should sit unmoving and he should be careful not to cause even slightest fear to any other living being. (20) "If sitting (in meditation) at such places he happens to face any affliction (caused by humans, divine beings or animals), he should endure the same with equanimity. He should not get up and move to some other place out of apprehension of any harm. (21) - 11. zayyA parISaha uccAvayAhiM sejjAhiM, tavassI bhikkhu thaamvN| nAivelaM vihannejA, pAvadiTThI vihannaI // 22 // pairikkuvassayaM laddha, kallANaM adu paavgN| 'kimegarAyaM karissai', evaM tattha'hiyAsae // 23 // U~cI-nIcI, acchI-burI zayyA (vasati-upAzraya-Azraya sthAna) pAkara, sardI-garmI sahana karane meM samartha tapasvI bhikSu harSa-kheda karake apanI saMyama maryAdA kA atikramaNa na kre| kyoMki pApadRSTi (asthira citta) sAdhu hI (harSa-viSAda karake) maryAdA kA bhaMga karatA hai|| 22 // (asthira citra) muni ko strI-pazu-napuMsaka kI bAdhArahita acchA yA burA-anukUla yA pratikUla jaisA bhI sthAna mila jAya, usameM yaha socakara raha le ki eka rAta meM merA kyA bigar3a jaayegaa|| 23 // 11. Shayya-parishaha (Place of stay or accommodation related affliction) An ascetic capable of tolerating heat and cold should not transgress the code of ascetic-discipline by getting pleased or displeased when he gets a higher, lower, good or bad bed (in a colony, ascetic-abode or other place of stay). This is because only an ascetic with sinful attitude (with wavering mind) transgresses the ascetic-code. (22)

Page #72
tara sacitra uttarAdhyayana sUtra dvitIya adhyayana [26] Whatever place he gets, good or bad, comfortable or uncomfortable but free of disturbance (of women, animals and eunuchs), he should stay there thinking that what harm just one night-stay can cause him. (23) 12. Akroza parISaha akkosejja paro bhikkhu, na tesiM pddisNjle| sariso hoi bAlANaM, tamhA bhikkhU na sNjle||24|| soccANaM pharusA bhAsA, dAruNA gaam-knnttgaa| tusiNIo uvehejjA, na tAo maNasIkare // 25 // yadi koI bhikSu ko durvacana kahe to bhI bhikSu usa para Akroza na kre| krodhI to mUrkha ajJAniyoM ke samAna hotA hai-yaha socakara kabhI krodha na kare // 24 // zUla ke samAna karNakaTu asatya, kaThora aura kAnoM meM kA~Te kI taraha cubhane vAlA apriya zabda sunakara muni mauna rahakara unakI upekSA kara de| unake prati mana meM bhI krodha na kare // 25 // 12. Aakrosh-parishaha (Insult related affliction) Even when someone abuses an ascetic, the ascetic should not be furious at him. Considering that an angry person is like a foolish ignorant, he should never be angry. (24) ____Hearing thorn-like piercing, false, harsh and ear-pinching words, an ascetic should remain silent and give no heed to them. He should also avoid mental agitation. (25) 13. vadha parISaha hao na saMjale bhikkhU, maNaM pi na pose| 'titikkhaM paramaM naccA, bhikkhu-dhamma viciNte||26|| samaNaM saMjayaM dantaM, haNejjA koI ktthii| 'natthi jIvassa nAsu' tti, evaM pehejja sNje||27|| lAThI Adi se mAre-pITe jAne para bhI bhikSu krodha meM saMtapta na ho, apane mana ko bhI dUSita na kare, kSamA ko sAdhanA kA zreSTha aMga jAnakara muni-dharma kA cintana kre||26|| saMyamI aura indriyavijayI sAdhu ko yadi koI vyakti kahIM mAre-pITe, prahAra kare, ghAta kare to bhikSu yaha vicAra kare ki AtmA kA nAza to hotA hI nahIM // 27 // . 13. Vadh-parishaha (Punishment related affliction) Even on being beaten by sticks or the like an ascetic should not burn with anger, neither should he allow this to malign his mind. Considering forgiveness to be the best part of spiritual practice, he should ponder over the ascetic-code. (26) If any person beats, hurts or tries to kill an ascetic who is restrained and victor of senses, then the ascetic should think that soul is indestructible. (27)

Page #73
[27] dvitIya adhyayana sacitra uttarAdhyayana sUtra 14. yAcanA parISaha dukkara khalu bho niccaM, aNagArassa bhikkhunno| savvaM se jAiyaM hoi, natthi kiMci ajAiyaM // 28 // goyaraggapaviTThassa, pANI no suppsaare| 'seo agAra-vAsu' tti, ii bhikkhU na cinte||29|| anagAra bhikSu kI yaha caryA sadA se hI kaThina rahI hai ki usake pAsa sabhI kucha yAcita hotA hai, kucha bhI ayAcita nahIM hotA // 28 // bhikSAcaryA ke liye gRhastha ke ghara meM praviSTa sAdhu ke liye usake samakSa hAtha phailAnA sarala kArya nahIM hai| ataH bhikSu yaha na soce ki 'isase to gRhavAsa (ghara meM rahanA) hI acchA hai' // 29 // 14. Yaachana-parishaha (affliction related to alms-seeking) For a homeless ascetic this has always been a tough part of ascetic-code that all he has is alms and nothing that is ungifted. (28) For an ascetic, who has entered an abode to seek alms, it is not easy to spread his hands before the householder. At that time the ascetic should never think that to be a householder was better than this. (29) 15. alAbha parISaha paresu ghAsamesejjA, bhoyaNe prinnitttthie| laddhe piNDe aladdhe vA, nANutappejja sNje||30|| 'ajjevAhaM na labbhAmi, avi lAbho sue siyaa'| jo evaM paDisaMcikkhe, alAbho taM na tjje||31|| jaba gRhasthoM ke gharoM meM bhojana taiyAra ho jAye taba bhikSu gocarI hetu jaay| gRhasthoM se thor3A AhAra mile athavA na bhI mile to bhI bhikSu kheda na kare // 30 // Aja mujhe AhAra nahIM milA to saMbhava hai kala mila jaay| isa prakAra se vicAra karane vAle bhikSu ko alAbha parISaha pIr3ita nahIM karatA, vaha alAbha parISaha ko vijita kara letA hai||31 / / 15. Alaabh-parishaha (Affliction of non-attainment) An ascetic should go to seek alms only at the time food is conventionally ready in abodes of householders. Even when he gets little quantity of food or not at all, the ascetic should not be displeased. (30) 'Today I could not get food, perhaps tomorrow I will get', an ascetic with this thought is not tormented by the affliction of non-attainment; he, in fact, wins over the affliction of non-attainment. (31)

Page #74
sacitra uttarAdhyayana sUtra 16. roga parISaha dvitIya adhyayana [ 28 ] naccA uppaiyaM dukkhaM, veyaNAe duhaTThie / adINo thAvae pannaM, puTTho tattha'hiyAsae // 32 // tegicchaM nAbhinandejjA, saMcikkha'ttagave sae / evaM khu tassa sAmaNNaM, jaM na kujjA na kArave // 33 // apane kRta-karmoM ke kAraNa hI roga utpanna hotA hai - yaha mAnakara usa vedanA se mana ko vyathita na hone de| apanI buddhi ko sthira saMtulita rakhatA huA muni prApta pIr3A ko samabhAvapUrvaka sahana kare // 32 // AtmA kI gaveSaNA karane vAlA sAdhu roga ho jAne para usakI (sAvadya) cikitsA na kare, na karAye aura na anumodana kare, samAdhipUrvaka rahe / yahI usakA zramaNatva hai // 33 // 16. Roag-parishaha (Ailment related affliction) Considering that ailment is caused by his own karmas, an ascetic should not let his mind grieve due to the resultant pain. Keeping his mind calm and balanced the ascetic should endure that pain with equanimity. (32) The self-searching ascetic should not undergo any (sinful) treatment when ailing; he should also neither inspire others, nor approve of others for arranging the same. He should embrace serenity, which, indeed, is his asceticism. (33) 17. tRNa - sparza parISaha acelagassa lUhassa, saMjayassa tavassiNo / tasu sayamANassa, hujjA gAya - virAhaNA // 34 // Ayavassa nivAeNaM, aulA havar3a veyaNA / evaM naccA na sevanti tantujaM taNa-tajjiyA // 35 // acelaka (vastrarahita) aura rUkhe zarIra vAle tapasvI zramaNa ko (zItakAla meM) tRNa (ghAsa - puAla ) kI zayyA para sone se, usake zarIra ko una tRNoM kI cubhana se pIr3A hotI rahatI hai // 34 // ( grISmakAla meM ) sUrya kI pracaNDa razmiyoM ke kAraNa bhI tapasvI zramaNa ko asahya vedanA hotI hai - aisA jAnakara bhI tRNoM se pIr3ita muni vastra kI icchA nahIM karate haiM // 35 // 17. Trina-sparsh-parishaha (Hay or straw related affliction) An austerity observing unclad ascetic with weather-beaten body, when sleeping on a bed of straw or hay (during winter) suffers the pain of prickly sensation due to straw. (34) The scorching sunrays (during summer) too cause intolerable agony to an ascetic observing austerities. Knowing all this the ascetic suffering pain of straws does not desire for a garb. (35)

Page #75
vadha 15 alAbha citra kramAMka 7 Aja kahIM se gocarI nahIM milii| koI bAta nahIM upavAsa kara letA hU~ tRNasparza 16 roga yAcanA oha! saradarda ho rahA hai| davA bhI mA~gakara lenI pdd'egii| yaha roge mere karma ke udaya, se huA hai| BLADO ILLUSTRATION No. 7

Page #76
@55555555959595955555555595959555559595955555555595555 5555555555555555556 citra paricaya 7 22 parISaha - 3 13. vadha parISaha - mAre-pITe jAne para, prahAra karane para, ghAta karane para sAdhu una para lezamAtra bhI krodha na kare / Illustration No. 7 14. yAcanA parISaha - bhikSA mA~gane meM hone vAle kaSToM se mana meM kisI prakAra kI glAni yA duHkha utpanna na kreN| 15. alAbha parISaha - gocarI para jAne para bhojana na mile yA thor3A-sA AhAra prApta ho to kheda na kare / 16. roga parISaha - zarIra meM vibhinna prakAra ke roga utpanna hone para muni pIr3A ko binA udvigna huye samabhAvapUrvaka sahe / (14) Affliction related to alms seeking. (15) Affliction of non-attainment. (16) Ailment related affliction. 17. tRNa-sparza parISaha - ghAsa - puAla kI zayyA para sone se yA mArga meM calane se acelaka sAdhu ko tRNa Adi cubhane kI pIr3A hotI hai, vaha samabhAvapUrvaka sahe / - adhyayana 2, sU. 27-35 (17) Hay or straw related affliction. 22 AFFLICTIONS-3 An ascetic should endure the following affliction with equanimity (13) Punishment related affliction. (c)5555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 50 - Chapter 2, Aphorism 27-35 Wan 55555555555555556

Page #77
[29] dvitIya adhyayana sacitra uttarAdhyayana sUtrI 18. jalla (mala) parISaha kilinnagAe mehAvI, paMkeNa va raeNa vaa| priMsu vA paritAveNa, sAyaM no prideve|| 36 // veejja nijjarA-pehI, AriyaM dhmm'nnuttrN| jAva sarIrabheu tti, jallaM kAeNa dhaare||37|| grISma Rtu meM pasIne se gIle zarIra para dhUla kaNa tathA maila jama jAte haiM aisI sthiti meM bhI medhAvI zramaNa sAtA-sukha ke liye vilApa na kare, vyAkula na ho // 36 // karma kSaya kA icchuka muni mala janita parISaha ko sahana kre| isa zreSTha anuttara dharma ko pAkara tattvajJa muni jaba taka zarIra na chUTe taba taka isa maila ko dhAraNa kre| usake prati jugupsA na lAye, samabhAva se sahana kre|| 37 // 18. Jalla-parishaha (Dirt or slime related affliction) In summer season dust particles and dirt stick to his body wet with sweat. Even in such condition a wise ascetic should not lament or get disturbed for want of comforts. (36) An ascetic striving to destroy karmas should tolerate this slime related affliction. Endowed with the excellent peerless religion, the savant should carry the slime as long as his body lasts. He should not avoid any feelings of revulsion and bear it with equanimity. (37) , 19. satkAra-puraskAra parISaha abhivAyaNamabbhuTThANaM, sAmI kujjA nimntnnN| je tAI paDisevanti, na tesiM pIhae munnii||38|| aNukkasAI appicche, annAesI alolue| rasesu nANugijjhejjA, nANutappejja pnnvN||39|| rAjA, zAsaka, netA Adi jo abhivAdana, nimaMtraNa, sammAna Adi karate haiM tathA anya tIrthika sAdhu unheM svIkAra karate haiN| lekina AtmArthI zramaNa aise satkAra kI mana se bhI icchA na kare // 38 // maMdakaSAyI, alpa icchA vAlA aura ajJAta kuloM se bhikSA grahaNa karane vAlA, rasAdi meM lolupatA na rakhane vAlA buddhimAna zramaNa svAdu rasoM meM Asakti na kare aura (anyatIrthikoM ko satkAra pAte dekhakara) mana meM kiMcit bhI anutApa na kare // 39 // 19. Satkaar-puraskaar-parishaha (Affliction related to honour and prize) ____Kings, rulers, leaders and other such people extend greetings, invitations, honours and other adorations and monks of other creeds accept them. But a self-indulgent ascetic should not even have a desire for such laurels. (38)

Page #78
in sacitra uttarAdhyayana sUtra dvitIya adhyayana [30] A wise ascetic with dulled passions, few needs, getting alms from unknown families, no hankering for tasty things, should not submit to taste buds. He should also not have even slightest regret (when he sees monks of other creeds honoured). (39) 20. prajJA parISaha se nUNaM mae puvvaM, kammANANaphalA kddaa| jeNAhaM nAbhijANAmi, puTTho keNai kaNhuI // 40 // aha pacchA uijjanti, kammANANaphalA kdd'aa| evamassAsi appANaM, naccA kammavivAgayaM // 41 // maiMne nizcaya hI pUrvajanma meM jJAnAvaraNIya (ajJAna rUpa phala dene vAle) karma kiye haiM, aise karmoM kA bandha kiyA hai; tabhI to kisI ke dvArA (jIvAdi tattvoM ke viSaya meM) kucha bhI pUche jAne para maiM kucha uttara nahIM de pAtA // 40 // pUrvakRta ajJAna rUpa phala dene vAle karmoM (jJAnAvaraNIya-jJAna pratibandhaka karma) kA vipAka hotA hI hai-aisA jAnakara apanI AtmA ko AzvAsita kre|| 41 // 20. Prajna-parishaha (Enlightenment related affliction) 'In the previous life or lives I have acquired bondage of knowledge-obscuring karmas. That is why I fail to reply questions (fundamentals including soul) posed by someone. (40) 'Fruition of knowledge obscuring karmas acquired in the past is but natural, realizing thus, the ascetic should reassure his ownself (soul). (41) 21. ajJAna parISaha niraTThagammi virao, mehuNAo susNvuddo| jo sakkhaM nAbhijANAmi, dhammaM kallANa paavgN|| 42 // tavovahANamAdAya, paDima pddivjjo| evaM pi viharao me, chaumaM na niya?I // 43 // muni aisA cintana na kare ki 'maiMne vyartha hI maithuna Adi indriya viSayoM aura sAMsArika bhogoM kA tyAga kiyA; kyoMki maiM (abhI taka) yaha nahIM jAna pAtA ki dharma kalyANakArI (zreya) hai yA pApakArI hai'||42|| maiM tapa-upadhAna Adi kA pAlana karatA hU~, viziSTa pratimAoM ko dhAraNa karake bhI vicaraNa karatA hU~; phira bhI mere jJAnAvaraNIya Adi karmoM kA kSaya nahIM huA-sAdhaka aisA bhI nirAzApUrNa cintana na kre|| 43 // 21. Jnana-parishaha (Knowledge related affliction or ignorance) An ascetic should not think that 'for nothing I have renounced lust and other mundane sensual pleasures because (till this day) I am unable to understand if religion is auspicious or inauspicious. (42) tusvuddo|

Page #79
jalla (mala) satkAra-puraskAra zarIra para maila dhAraNa karanA gurudeva! Apa bahuta jJAnI haiM hamAre ghara pdhaariye| prajJA ajJAna yaha loga mujhe prazna pUcha-pUcha kara parezAna kara rahe haiN| isase acchA to mujhe jJAna hI nahIM hotaa| mujhe bAra-bAra par3hane para bhI yAda nahIM hotA hai| darzana maiM eka tAMtrika ko jAnatA hU~jo ApakI bImArI ThIka kara degaa| jAU~ ki nahIM jaauuN| citra kramAMka 8 ILLUSTRATION No. 8

Page #80
@55555555559555595959555555955555555955555595555555(c) 555555555555555556 citra paricaya 8 22 parISaha - 4 18. jalla parISaha - pasIne se gIle zarIra para maila cipaka jAtA hai| sAdhu usake prati jugupsA na kre| snAna kI icchA na kare / Illustration No. 8 19. satkAra-puraskAra parISaha - logoM dvArA mAna- satkAra - pratiSThA pAne para samabhAva meM rahe, icchA na kare aura dUsare ko yaha pAtA dekha viSAda na kre| 20. prajJA parISaha - apanI prajJA para garva na ho| dUsare prajJAvAnoM ko dekhakara duHkha na ho| 21. ajJAna parISaha - aisA cintana na kare ki maiM itanA adhyayana karatA hU~, tapa Adi karatA hU~ phira bhI mujhe kucha nahIM AtA / 22. darzana parISaha - sAdhu tIrthaMkara bhagavAna meM aura tIrthaMkaroM dvArA kahe gaye vacanoM para zaMkA na kare / Affliction related to honour and prize. Enlightenment related affliction. Knowledge related affliction or ignorance. Conduct related affliction. 22 AFFLICTIONS - 4 An ascetic should endure the following affliction with equanimity - ( 18 ) Dirt or slime related affliction. (19) (20) ( 21 ) ( 22 ) Co - adhyayana 2, sU. 36-44 - Chapter 2, Aphorism 36-44 55555555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5555556

Page #81
sacitra uttarAdhyayana sUtra The aspirant should avoid such desperate thoughts, "Though I observe austerities and other auspicious rituals (upadhaan), I also move about observing special austerities, still my knowledge obscuring and other karmas have not been destroyed. (43) 22. darzana parISaha [31] dvitIya adhyayana natthi nUNaM pare loe, iDDhI vi tavassiNo / aduvA vaMcio mi' tti, ii bhikkhU na cintae // 44 // 'abhU jiNA atthi jiNA, aduvAvi bhavissaI / musaM te evamAhaMsu', ii bhikkhU na cintae // 45 // nizcita rUpa se paraloka nahIM hai aura tapasviyoM ko Rddhi bhI prApta nahIM hotI hai athavA maiM to dharma ke nAma para ThagA gayA hU~- sAdhu aisA cintana na kare // 44 // vartamAna kAla meM jina (arihaMta deva) haiM, bhUtakAla meM jina huye the athavA AgAmI kAla meM jina hoMge-aisA jo kahate haiM, ve mithyAvAdI haiM; sAdhu aisA vicAra na kare // 45 // 22. Darshan-parishaha (Conduct related affliction ) An ascetic should not nurture such ideas, 'It is for sure that there is no after-life or those practicing austerities never gain divine wealth (riddhi) or I have been duped in name of religion.' (44) He should also not think that mendacious are those who maintain that 'Jinas existed in the past, exist at present and will exist in future too. ' (45) ee parIsahA savve, kAsaveNa paveiyA / bhikkhU na vinnejjA, puTTho keNai kaNhuI // 46 // - tti bemi / ye sabhI parISaha kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne batAe haiN| inheM jAnakara, kahIM bhI, kisI bhI parISaha ke upasthita hone para bhikSu inase parAjita na ho, ina sabhI parISahoM para vijaya prApta kare // 46 // - aisA maiM kahatA hU~ / All these afflictions have been told by Shraman Bhagavan Mahavir of the Kashyap clan. Knowing these, an ascetic being afflicted by any of these afflictions anywhere should not get overwhelmed by them but should overcome them. (46) -So I say.

Page #82
sacitra uttarAdhyayana sUtra dvitIya adhyayana [32] vizeSa spaSTIkaraNa gAthA 3-"kAlIpavvaMgasaMkAse" meM 'kAlIpavva' kA artha-kAkajaMghA nAmaka tRNavizeSa hai (cuurnni)| DaoN. harmana jekobI tathA DaoN. sAMDesarA Adi Adhunika vidvAn isakA artha "kaue kI jA~gha" karate haiM jo zarIra kI atyanta kRzatA kA sUcaka hai| ___gAthA 13-cUrNi ke anusAra muni jinakalpa avasthA meM acelaka rahatA hai| vR. vR. ke matAnusAra jinakalpI muni acelaka rahate haiN| sthavirakalpI bhI vastra-prApti ke abhAva meM acelaka raha sakatA hai| gAthA 25-'grAma kaNTaka'-kAnoM meM kA~ToM ke samAna cubhane vAle kaThora shbd| (cUrNi) gAthA 39-cUrNi ke anusAra 'aNukkasAI' ke do rUpa hote haiM-(1) aNukaSAyI-alpakaSAya vAlA aura (2) anutkaSAyI-satkAra-sammAna Adi ke liye utkaMThA na rakhane vaalaa| gAthA 43-'upadhAna'-AgamoM kA vidhivat adhyayana karate samaya paramparAgata nizcita vidhi ke anusAra jo AyaMbila Adi tapa kiyA jAtA hai, vaha upadhAna hai| (vR. vR.) Malla IMPORTANT NOTESwammarurer UNTANT NOIL000000000000000000000 ___Verse-3-In the phrase 'kaalipavvangasankaase' the word 'Kaalipavva' according to Churni stands for a particular type of grass or straw called Kaakajanghaa. But modern scholars like Dr. Herman Jacobi and Dr. Sandesara accept its literal meaning 'thigh of a crow' to convey extreme leanness of body, Verse-13--According to the commentary (Churni) an ascetic remains unclad or without clothes in Jinakalpa (highest level of austerities) state. This is also confirmed by another commentary (Vrihad Vritti). Even in the sthavira kalpi (state of a senior and non-itinerant ascetic or acharya) state an ascetic may remain unclad if he cannot get proper garb. Verse-25--Graam Kantak-Harsh words piercing ears like thorns (Churni). Verse-39-According to Churni the word anukkasaai has two forms-(1) Anukashaayi meaning one with few passions; and (2) Anutkashaayi meaning one who is not eager for greetings, honours etc. ____Verse-43-Upadhaan-The traditionally prescribed ritual austerities, including ayambil (eating once in a day food cooked or baked with a single ingredient and even without any salt or other condiments) observed while studying canonical literature according to the laid down procedure is called upadhaan.

Page #83
[33] tRtIya adhyayana sacitra uttarAdhyayana sUtra | tRtIya adhyayana : caturaMgIya | pUrvAloka prastuta adhyayana meM mokSa-prApti ke liye Avazyaka cAra aMgoM kA vivecana hai; ve aMga haiM(1) manuSyatva, (2) zruti arthAt saddharma kA zravaNa, (3) zraddhA-sune huye saddharma para zraddhA (vizvAsa) rakhanA, aura (4) saMyama meM vIrya prakaTa karanA, puruSArtha evaM parAkrama krnaa| pichale dvitIya adhyayana parISaha pravibhakti meM sAdhu-jIvana meM Ane vAlI kaThinAiyoM kA varNana kiyA gayA thaa| kintu prastuta adhyayana kA viSaya pUrva adhyayana kI apekSA adhika vistRta hai| pUrva adhyayana meM sirpha sAdhucaryA kA varNana thA aura isameM sAdhaka ke sampUrNa jIvana kaa| ___yadi mAnava apane jIvana meM Ane vAlI kaThinAiyoM, bAdhAoM, vighnoM, Apatti-vipattiyoM se ghabarAkara palAyana-vRtti svIkAra kara le to usakA patana ho jAtA hai, use nimna yoniyoM meM janma grahaNa karane ko vivaza honA par3atA hai| yahA~ mokSa-prApti ke liye Avazyaka cAra aMgoM kA varNana kiyA gayA hai, jinameM prathama hai-mnussytv| nAraka jIva satata vedanAoM se pIr3ita rahate haiM aura devatA bhoga-vilAsa meM magna; ataH ati pIr3A aura ati bhoga ke kAraNa donoM ko hI dharma ke viSaya meM socane taka kA avakAza hI nahIM miltaa| paMcendriya saMjJI tiryaMca jIva ko zubha karmodayavaza yogya nimitta mila jAye to vaha apanI AtmA kA utthAna to kara sakatA hai parantu mukti-prApti-yogya puruSArtha nahIM kara sktaa| ___ kevala manuSya hI isa yogya hotA hai| mAnava yoni prApta honA hI saba kucha nahIM hai| kucha mAnava indriyahIna, alpAyu, krUrakarmA, asatya dRSTi vAle bhI hote haiN| ata: mokSa-prApti ke liye prathama Avazyaka aMga mAnavatA athavA manuSyatva hai| ___ mAnavatA se yukta bahutoM ko saddharma zravaNa meM ruci nahIM hotii| kucha loga dharma ko suna bhI lete haiM to usa para zraddhA-aTUTa aura aDiga vizvAsa nahIM kara paate| aneka mata-paMthoM aura vicArakoM ke mantavyoM ko par3ha-sunakara unakI saddharma ke prati zraddhA DagamagA jAtI hai| isIlie kahA hai-zraddhA parama durlabha ___ yadi zraddhA bhI ho jAya to saddharma meM parAkrama-zramaNadharma kA pAlana aura bhI duSkara hai| sAMsArika prapaMcoM tathA anya aneka kAraNoM se vyakti saddharmAcaraNa nahIM kara paataa| prastuta adhyayana meM sAra rUpa meM batAyA gayA hai ki ina cAroM aMgoM kI prApti aura samyak paripAlana se mokSa kI prApti hotI hai| isa adhyayana meM 20 gAthAe~ haiN|

Page #84
sacitra uttarAdhyayana sUtra TRITIYA ADHYAYAN : FOUR LIMBS tRtIya adhyayana [ 34 ] Foreview This chapter deals with the four essential limbs (of spiritual practice) for attaining liberation. These limbs are-1. Manhood (manushyatva)-birth as a, human. 2. Listening (shruti)-listening to the righteous religion, 3. Faith (shraddha)-firm belief on the said righteous religion, and 4. Vitality in discipline (samyam-virya) - to show vitality or vigour or application in (religious) discipline. The preceding chapter describes the possible troubles faced in ascetic life. But the subjectmatter of this chapter is wider as compared to the preceding chapter. The preceding chapter dealt only with the ascetic praxis while this chapter deals with the whole life of an aspirant. If a man intimidated by the difficulties, obstacles, impediments and adversities of life, embraces escapism, he leads himself to his down-fall. He is left with no option but to be reborn in a lower genus. Here four essential limbs prescribed for liberation have been described. The first one is manhood. Infernal beings remain ever oppressed by extreme tortures and divine beings are engulfed in sensual pleasures. As such, extremes of pain and sensual pleasures leave them hardly any time even to think of religion. Sentient five-sensed animals may undergo a little spiritual uplift if they get conducive conditions due to fruition of meritorious karmus; but they are not capable enough to endeavour for liberation. Only humans have that potential. However, it is not enough to be born as a human. being. Some humans are deprived of fully developed sense organs, some have short life span, some are cruel by nature and some fallacious. Therefore, manhood or humanity is the first essential for liberation. Many humans have no interest in listening to the right religion. Some of them cannot deposit faith and unwavering firm belief in the right religion, though they do listen to it. Their faith on right religion wavers when they listen to and study views of different creeds, sects and thinkers. That is why it is said that it is very difficult to acquire faith. Even if faith is acquired then endeavour on the right path or following the ascetic religion is much more difficult. Mundane affairs and many other reasons create obstructions on the path of right religious conduct. The theme of this chapter is that acceptance and right practice of these four essentials leads to liberation. This chapter has 20 verses. Wan

Page #85
[35] tRtIya adhyayana sacitra uttarAdhyayana sUtra taiyaM ajjhayaNaM : cAuraMgijjaM tRtIya adhyayana :caturaMgIya Chapter-3: FOUR LIMBS cattAri paramaMgANi, dullahANIha jntunno| mANusattaM suI saddhA, saMjamaMmi ya viiriyN||1|| isa loka (saMsAra) meM prANiyoM ke liye (mokSa-prApti ke sAdhana) cAra aMgoM kI prApti honA durlabha hai-(1) manuSyatva (mAnava gati kI prApti), (2.) mokSapradAyaka saddharma ko sunanA, (3) usa para zraddhA, aura (4) saMyama meM praakrm||1|| In this world it is very difficult for living beings to embrace four limbs (essentials for liberation)-1. Manhood (manushyatva)-birth as a human, 2. Listening (shruti)listening to the righteous religion,3. Faith (shraddha)-firm belief on the said righteous religion, and 4. Vitality in discipline (samyam-virya)-to show vitality or vigour or application in (religious) discipline. (1) samAvannANa saMsAre, nANA-gottAsu jaaisu| kammA nANA-vihA kaTu, puDho vissaMbhiyA pyaa||2|| yaha saMsArI jIva aneka prakAra ke karma karake tathA una kRta karmoM ke kAraNa vibhinna prakAra kI jAti aura gotroM meM utpanna hotA hai| isa prakAra yaha loka ke pratyeka pradeza kA sparza kara letA hai||2|| Indulging in various activities, this mundane being (soul), as a consequence takes birth in different kinds of species (jati) and classes (gotra). This way it touches every space-point of this Lok (occupied space or universe). (2) egayA devaloesu, naraesu vi egyaa| egayA AsuraM kAyaM, AhAkammehiM gacchaI // 3 // apane kiye huye karmoM ke anusAra kabhI yaha jIva devaloka meM deva banatA hai, kabhI naraka meM nAraka rUpa utpanna hotA hai aura kabhI asura bana jAtA hai||3|| Depending on its activities (consequent bondage of karmas) this soul sometimes takes birth as a divine being in heaven, sometimes as infernal being in hell and sometimes as Asura (divine being of lower realms). (3) egayA khattio hoI, tao cnnddaal-vokkso| tao kIDa-payaMgo ya, tao kunthu-piviiliyaa||4|| kabhI yaha jIva kSatriya kula meM janma letA hai to kabhI cANDAla aura varNasaMkara ke rUpa meM utpanna hotA hai tathA yahI jIva kabhI kITa-pataMga to kabhI kuMthu aura kabhI cIMTI Adi kSudra yoniyoM meM janma dhAraNa karatA hai||4||

Page #86
tara sacitra uttarAdhyayana sUtra tRtIya adhyayana [36] Sometimes this living being (soul) is born in a warrior clan and sometimes in a lowly or mixed caste (vokkas or varnasankar). Also, this living being (soul) is sometimes born in a lowly genus, such as moth, insect, worm or ant. (4) evamAvaTTa-joNIsu, pANiNo kmmkibbisaa| na nivijjanti saMsAre, savvaTThesu va khttiyaa||5|| . aneka yoniyoM meM paribhramaNa karate huye, karmoM se malina jIva usI prakAra saMsAra se nivRtta hone kI icchA nahIM karate jisa prakAra kSatriya (aizvaryazAlI, dhanADhya, sattA-sampanna vyakti) viSaya sukha sAdhanoM se nivRtta honA nahIM cAhate // 5 // Traversing (getting reborn) through numerous genus, the living beings tarnished with karmas do not desire to renounce the mundane world just like the kshatriyas (people of warrior clans with grandeur, wealth and power) do not wish to part with their means of worldly comforts and pleasures. (5) kamma-saMgehiM sammUDhA, dukkhiyA bhu-veynnaa| amANusAsu joNIsu, viNihammanti paanninno||6|| karmoM ke saMyoga se mUr3ha bane huye jIva mAnavetara (pazu, naraka Adi) yoniyoM meM utpanna hokara . atyadhika trAsa aura pIr3A bhogate haiN||6|| Living beings bewildered due to bondage of karmas suffer extreme distress and pain by being born in a non-human genus (as animals and infernal beings). (6). kammANaM tu pahANAe, ANupuvvI kayAi u| jIvA sohimaNuppattA, Ayayanti maNussayaM // 7 // (ati dIrghakAla ke pazcAt) kadAcit kAla krama se kucha Atma-vizuddhi (manuSya bhava pratibandhaka karmoM kA kSaya) hone para vaha jIva punaH mAnava-bhava ko prApta hotA hai|| 7 // By chance on gaining some inner purity with passage of time (after a very long period), such a living being (soul) is reborn as a human. (7) mANussaM viggahaM laddhaM, suI dhammassa dullhaa| jaM soccA paDivajjanti, tavaM khantimahiMsayaM // 8 // mAnava (manuSya) yoni prApta hone para bhI saddharma kA zramaNa kaThina hai; jise sunakara kSamA, tapa aura ahiMsA ko svIkAra kiyA jA sakatA hai||8|| Even when born as a human being it is very difficult to listen to the right religion; hearing which leads to acceptance of forgiveness, austerity and ahimsa. (8) Ahacca savaNaM lakheM. sadbhA prmdllhaa| soccA neAuyaM maggaM, bahave pribhssii||9|| saddharma zravaNa kA suyoga mila jAne para bhI usa para zraddhA honA aura bhI durlabha hai| saccA mokSamArga sunakara bhI aneka vyakti pathabhraSTa ho jAte haiM // 9 // Even on getting opportunity to hear the right religion, it is still difficult to have faith in it. Many individuals go astray even after hearing about the true path of liberation. (9)

Page #87
mAnava janma dharma zravaNa saMyama meM purUSArtha zraddhA citra kramAMka 9 ILLUSTRATION No. 9

Page #88
e5555555555555555555555555555555555e citra paricaya 9 Illustration No.9 5 cAra durlabha aMga isa saMsAra meM prANiyoM ke mokSa-prApti ke cAra parama aMgoM kI prApti honA durlabha (1) durlabha mAnava-janma-anekAneka jIva yoniyoM meM paribhramaNa karane ke pazcAt mAnava-janma prApta hotA hai| (2) guru mukha se saddharma kA sunanA (zruti) durlabha hai| (3) deva, guru va dharma (zAstra) ke prati zraddhA bahuta durlabha hai| (4) saMyama, dhyAna, svAdhyAya Adi saMyama meM puruSArtha durlabha hai| -adhyayana 3 055555555)))))))))))))))))))))5555555555555555550 FOUR RARE LIMBS To avail the four noble limbs of liberation is rare for the beings of this world(1) Rare human rebirth : Only after transmigrating through innumerable rebirths a being gets human existence. (2) To be able to listen to the true religion from a guru is rare. (3) To gain faith in God, guru and religion (the canon) is very rare. (4) It is rare to be able to exert in ascetic discipline including restraint, meditation, and study of scriptures. - Chapter 3 05555555555555555555555555555555555555 0555555555555555555555555555555555559

Page #89
[37] tRtIya adhyayana sacitra uttarAdhyayana sUtra su ca ddhuM saddhaM ca vIriyaM puNa dullahaM / bahave royamANA vi, no eNaM paDivajjae // 10 // bahuta se vyakti saddharma sunakara usa para zraddhA bhI kara lete haiM, ve saMyama grahaNa karane meM ruci bhI rakhate haiM, kintu saMyama le nahIM paate| ataH saMyama meM puruSArtha aura bhI duSkara hai // 10 // After hearing the right religion, many people develop faith in it. They also get interested in getting initiated but fail to do so. Therefore, endeavour on the path of ascetic-discipline is even more difficult. (10) mANusattami AyAo, jo dhammaM socca saddahe / tavassI vIriyaM laddhuM, saMvuDe niddhaNe rayaM // 11 // jo vyakti manuSya janma pAkara saddharma-zravaNa karatA hai, usa para zraddhA rakhatA hai aura tapa (saMyama) meM puruSArtha - parAkrama karake, AsravoM kA nirodha karatA hai aura karmarUpI dhUli ko dhuna detA hai, dUra kara detA hai // 11 // The soul taking birth as man hears the true religion and puts firm faith in it, by vigorous endeavour in penance (ascetic-discipline) he blocks the inflow of karmas and thrashes out the karmic dust. (11) sohI ujjuyabhUyassa, dhammo suddhassa ciTThaI / nivvANaM paramaM jAi, ghaya- sittavva pAvae // 12 // sarala vyakti ko zuddhi prApta hotI hai, zuddha AtmA-hRdaya hI dharma kI avasthiti hotI hai, dharmayukta vyakti hI ghRta siMcita agni ke samAna apane Atma-teja ko pragaTa karake parama nirvANa prApta karatA hai // 12 // A guileless person gains purity; religion gets ensconced only in a pure soul or heart. Only a person endowed with religion unveils his inner power, like the fire fueled with butter-oil and attains liberation. (12) vigiMca kammuNo heuM, jasaM saMciNu khantie / pADhavaM sarIraM hiccA, uDDhaM pakkamaI disaM // 13 // karma (baMdhana) ke kAraNoM ko kSaya (dUra) karake tathA kSamA dvArA yaza kA arjana karake isa bhautika zarIra ko chor3akara jIva Urdhva dizA (svarga athavA mokSa) kI ora gamana karatA hai // 13 // Destroying the causes of bondage of karmas and acquiring fame by forgiveness, the soul moves upward (heavens or liberation). (13) visAlisehiM sIlehiM, jakkhA uttara- uttarA / mahAsukkA va dippantA, mannantA apuNaccavaM // 14 // visadRza ( aneka prakAra ke) zIla vratoM kA pAlana karake jIva yakSa (deva) banate haiM; ve (deva) uttarottara samRddhi se mahAzukla (tejasvI) hokara dIptimAna hote haiM aura taba ve aisA mAnane lagate haiM ki svarga se cyavana nahIM hotA, arthAt deva amara hote haiM // 14 //

Page #90
sacitra uttarAdhyayana sUtra By observing a variety of codes of uprightness (sheel vratas) souls are reborn as Yaksha (a class of divine beings). When their opulence enhances with increasing prosperity and they glow, then they start believing that there is no fall from the heavens, meaning that gods are immortal. (14) appiyA devakAmANa, kAmarUva- viuvviNo / uDDhaM kappesu ciTThanti, puvva vAsasayA bahU // 15 // tRtIya adhyayana [38] divya kAmabhogoM meM lIna, icchAnusAra rUpa nirmita karane meM samartha ve deva asaMkhya kAla taka Urdhva kalpoM (deva-vimAnoM) meM rahate haiM // 15 // These gods, capable of acquiring any desired form, dwell in higher realms (kalpas or celestial vehicles) for immeasurable time indulging in divine pleasures. (15) tattha ThiccA jahAThANaM, jakkhA Aukkhae cuyA / venti mANasaM joNiM, se dasaMge'bhijAyaI // 16 // ve devaloka meM yathAsthAna apanI Ayu sImA taka rahate haiM; Ayu samApta hone para ve devaloka se cyavakara manuSya-janma pAte haiM, vahA~ unheM dazAMga (daza prakAra kI) bhoga sAmagrI prApta hotI hai // 16 // These gods remain in those divine realms till their life-span lasts. When their lifespan comes to an end they descend and are born as human-beings. Here they get ten kinds of pleasure objects. (16) khettaM vatyuM hiraNNaM ca, pasavo dAsa-porusaM / cattAri kAma - khandhANi, tattha se uvavajjaI // 17 // jahA~ ve utpanna hote haiM, vahA~ unheM ina cAra kAma-skandhoM kI upalabdhi hotI hai - (1) khetta - kSetra (khulI jamIna), (2) vatthu - gRha, (3) pazu, aura (4) dAsa pauruSeya // 17 // Where they take birth they get these four facilities for work-1. area (open land), 2. dwelling, 3. gold (wealth), and 4. labour including animals, salves and servants. (17) mittavaM nAyavaM hoi, uccAgoe ya vaNNavaM / appAyaMke mahApanne, abhijAe jasobale // 18 // vaha sanmitroM se yukta, jJAtimAna, ucca gotrIya, sundara varNa vAle, nIroga, mahAprajJa, abhijAta, yazasvI aura sAmarthyavAna hote haiM // 18 // They are endowed with good friends, relatives, high family status, good complexion, perfect health, wisdom, nobility, fame and power. (18) bhoccA mANussae bhoe, appaDirUve ahAuyaM / puvvaM visuddha - saddhamme, kevalaM bohi bujjhiyA // 19 // mAnava-sambandhI anupama bhogoM ko Ayu paryanta bhogakara bhI vizuddha dharma kI ArAdhanA se ve nirmala bodhi (jJAna) se bodhita hote haiM // 19 // prabhAva

Page #91
kheta vAstu CLAITAN hiraNya pazu dAsa citra kramAMka 10 ILLUSTRATION No. 10

Page #92
0555555555555555555555555555555555se citra paricaya 10 Illustration No. 10 cAra kAma skandha puNyazAlI jIva vahA~ janma lete haiN| jahA~ yaha cAra prakAra ke kAma skandha (aizvarya-bhoga sAmagrI) pracura mAtrA meM upalabdha rahate haiM-(1) kSetra-hare-bhare kheta, (2) vAstu-bhavana, (3) hiraNya-svarNa, (4) pazu, dAsa, sevaka aadi| . -adhyayana 3, sU. 17 95555555555555555555555555555555555555555555555555e FOUR MEANS OF PLEASURE (r)ssssssssssssssssssssssssssssssssssssssssssssssssss(r) Meritorious souls take birth where four means of pleasure are available in abundance - (1) green fields; (2) buildings; (3) gold and silver; and (4) cattle, servants, slaves etc. - Chapter 3, Aphorism 17 05555555555555555555555555559

Page #93
[39] tRtIya adhyayana sacitra uttarAdhyayana sUtra Even after enjoying these unrivalled human pleasures and comforts all their life, they attain pristine enlightenment as a consequence of the pure and righteous religious path followed in the past. (19) cauraMgaM dullahaM naccA, saMjamaM pddivjjiyaa| tavasA dhuyakammaMse, siddhe havai saase||20|| -tti bemi| ina cAra aMgoM ko durlabha jAnakara tathA sarvasAvadhavirata cAritra rUpa saMyama ko svIkAra karake tapasyA dvArA sarva karmAMzoM kI nirjarA karake sAdhaka zAzvata siddha ho jAtA hai|| 20 // -aisA maiM kahatA huuN| Knowing these four essentials to be precious, the aspirant accepts the asceticdiscipline in the form of complete sinless conduct and through practice of austerities sheds all particles of karma to attain the liberated state of eternal perfection (Siddha state). (20) -So I say. FEATRE vizeSa spaSTIkaraNa gAthA 15-"pUrva" zabda jaina-paramparA meM eka saMkhyA vizeSa kA vAcaka hai| 84 lAkha ko 84 lAkha se guNA karane para jo saMkhyA hotI hai, vaha pUrva hai| arthAt 70 lAkha chappana hajAra karor3a (7,05,60,00,00,000) varSoM ko pUrva kahate haiN| gAthA 17-"kAmaskandha" kA artha hai-kAma arthAt manojJa zabda-rUpAdi ke hetubhUta pudgaloM kA skndh-smuuh| bhoga-vilAsa ke manojJa saadhn| (sukhabodhA) ____ "dAsa pauruSa" meM Aye dAsa kA artha hai-"vaha gulAma, jo kharIdA huA hai, jo kretA svAmI kI saMpatti samajhA jAtA hai|" dAsa aura karmakara arthAta naukara meM yahI antara hai ki dAsa kharIdA haA hone se svA sampatti hai aura karmakara vetana lekara amuka samaya taka kAma karatA hai, phira chuttttii| Meason MAA IMPORTANT NOTES RAIL Verse-15-The term purva is used in.Jain tradition also to mean a number of very high order. One purva is square of 8.4 million or 70.56 trillion. In context of time 7,05,60,00,00,000 years make one purva. ___Verse-17-Kaama-skandh means-Aggregate (skandh) ofpleasurable (kaama) words, colours, forms etc., in other words, the means of mundane pleasures and comforts. The term daas and paurush mean slave and servant respectively. Slave is a person who is bought and is fully owned by the buyer. Servant is one whose services are bought. The difference is that a slave is the property of his owner, while a servant gets paid for the services rendered on contracted terms.

Page #94
tara sacitra uttarAdhyayana sUtra caturtha adhyayana [40] caturtha adhyayana : asaMkhayaM pUrvAloka prastuta adhyayana kA asaMkhayaM (saMskRta rUpAntara-asaMskRta) nAma prathama gAthA ke prathama zabda para AdhArita hai| yaha nAma samavAyAMgasUtra meM diyA gayA hai| isakA artha hai-jise sAMdhA na jA sake, TUTane ke bAda jor3A na jA sake, jo marammata ke yogya na ho| niyukti meM isa adhyayana kA guNaparaka nAma pramAdApramAda hai| isa nAma ko aMgrejI anuvAda meM pro. haramana jekobI ne bhI svIkAra kiyA hai| __isase pahale tIsare adhyayana meM mokSa-prApti ke cAra aMgoM kA varNana kiyA gayA thA, jinameM prathama aMga manuSyatva hai| ___lekina mAnava-jIvana bahuta dIrgha nahIM hai, kSaNa-vinAzI hai, kAla ke kisa kSaNa meM AyuSya kI kaccI DorI TUTa jAya, kucha nizcita nahIM hai| vastutaH mAnava kA jIvana aisI kaccI Dora ke samAna hai, jise eka bAra TUTane para punaH sAMdhA nahIM jA sktaa| ___ataH prastuta adhyayana meM mAnava ko yahI preraNA dI gaI hai ki isa asaMskRta mAnava-jIvana ko pAkara pramAda kA tyAga kara de, pramAdI banakara jIvana ko vyartha na khoe, eka-eka kSaNa kA sadupayoga kre| ___yaha saMpUrNa adhyayana pramAda-apramAda kA vivecana karatA hai| ___ isameM batAyA gayA hai ki bhAI, bandhu, strI-putra Adi parivArI aura mitrajana, jinake liye vyakti pApakarma karatA hai, phala bhogane meM ve usake bhAgIdAra nahIM hote| kRta karmoM kA phala usa akele vyakti ko hI bhoganA par3egA; kyoMki karma satya haiM aura unheM bhoge binA chuTakArA nahIM mila sktaa| ____ maraNa ke samaya dhana Adi sAMsArika vaibhava prANI kI rakSA nahIM kara skte| dhana Adi ko yahIM chor3akara jAnA par3atA hai| ___sAtha hI isa adhyayana dvArA, usa yuga meM pracalita mithyA mAnyatAoM aura dhAraNAoM kI nissAratA ko bhI ujAgara kiyA gayA hai| __ pramAda aura apramAda kA viveka karake prastuta adhyayana meM apramAda ke mUla sUtroM ko bahuta hI preraNAtmaka zailI meM samajhAyA gayA hai| prastuta adhyayana meM mAtra 13 gAthAe~ haiN|

Page #95
[ 41 ] arget 37ezpena sacitra uttarAdhyayana sUtra tI CHATURTH ADHYAYAN : ASAMSKRIT Foreview The title of this chapter Asankhayam (Sanskrit transcription-Asamskrit) is based on the first word of the first verse. This name finds mention in Samavayanga Sutra. It means, that which cannot be welded; that which cannot be joined once broken; that which is irreparable. Niryukti mentions its thematic name as Pramaadaa-pramaada (Stupor and Nonstupor). German scholar Dr. Herman Jacobi has also accepted this title in his English translation... The preceding chapter dealt with the four essentials for attaining emancipation. First of them was manhood. But the human life-span is not long, it is of a very short duration; at which moment of time the weak thread of life may break is, indeed, uncertain. In fact the life of a human-being is like such a weak string that cannot be rejoined once it is broken. Therefore, in this chapter man has been advised to get rid of stupor on getting this irreparable life. He should not waste his life due to carelessness but make good use of every second The whole chapter discusses stupor and non-stupor in detail. It establishes that none of the friends and family members including brothers, wife and son, for whom a person indulges in sinful deeds, shares the sufferings of the consequences. He alone has to bear the fruits of the karmas so bonded. This is because karmic bondage is a reality and there is no escaping them without suffering. At the time of death mundane grandeur including wealth cannot save a man. He is bound to go leaving all assets here. This chapter also reveals the worthlessness of the false beliefs and doctrines prevalent during that period. Discerning between stupor and non-stupor, this chapter explains the fundamentals of non-stupor in very inspiring style. There are only 13 verses in this chapter.

Page #96
- sacitra uttarAdhyayana sUtra cautthaM ajjhayaNaM : asaMkhayaM caturtha adhyayana : asaMskRta Chapter-4 : IRREPARABILITY caturtha adhyayana [ 42 ] asaMkhayaM jIviya mA pamAyae, jarovaNIyassa hu natthi tANaM / evaM viyANAhi jaNe pamatte, kaNNU vihiMsA ajayA gahinti // 1 // jIvana asaMskRta hai, TUTane para jor3A (sAMdhA) nahIM jA sakatA / ataH pramAda (Alasya), Atma-vismaraNa mata kro| vRddhAvasthA meM koI zaraNa nahIM hotaa| aisA jAno ( vicAra karo ) ki pramAdI, hiMsaka, asaMyamI tathA ajitendriya manuSya kisakI zaraNa grahaNa kareMge ? // 1 // Life is irreparable; once broken it cannot be welded. Therefore, avoid stupor or lethargy or dereliction (pramaad). There is no refuge for old age. Consider that whose refuge will the derelict, violent, undisciplined, slave of senses take? (1) je pAvakamme dhaNaM maNussA, samAyayantI amaI gahAya / pahAya te pAsapayaTTie nare, verANubaddhA narayaM uventi // 2 // ajJAna evaM durbuddhivaza pApakarmoM se dhana kA upArjana evaM saMcaya karate haiM ve pApabaMdhana meM par3e manuSya dhana ko yahIM chor3akara tathA vaira ( zatrutA ) kA anubaMdha karake naraka meM utpanna hote haiM // 2 // Out of ignorance and villainy, people who earn and accumulate wealth through sinful deeds, trapped in the bondage of demeritorious karmas, they leave that wealth here only and are born in hell entrapped in enmity. (2) teNe jahA sandhi-muhe gahIe, sakammuNA kiccai pAvakArI / evaM payA pecca ihaM ca loe, kaDAva kammANa na mokkha atthi // 3 // jisa prakAra seMdha lagAtA huA saMdhimukha (mauke para ) pakar3A gayA cora apane hI pApakarmoM se mRtyu (trAsa, pIr3A, chedana - bhedana) pAtA hai isI prakAra jIva apane hI kiye huye karmoM kA phala bhoge binA kabhI chuTakArA nahIM hotA // 3 // Like the housebreaker, caught red handed at the spot, begets death (torture, pain) due to his own sinful deeds; in the same way a living being (soul) begets death (torture, pain) due to his own sinful deeds in this and the next life. This is because without suffering no one can escape the consequences of his actions. (3) saMsAramAvanna parassa aTThA, sAhAraNaM jaM ca karei kammaM / kammassa te tassa veya-kAle, na bandhavA bandhavayaM uventi // 4 // saMsArI jIva apane va dUsaroM (strI- putrAdi) ke liye sAdhAraNa (sammilita lAbha kI icchA se) karma karatA hai| kintu usa karma ke phalabhoga ke samaya bandhujana sahAyaka nahIM hote // 4 // The worldly being (soul) acts for limited gains for himself and others (wife, son etc). However, at the time of bearing the fruits (torments) of those deeds, no relative comes to help. (4)

Page #97
kRta karma kA phala PARSHOTA citra kramAMka 11 ___ ILLUSTRATION No. 11

Page #98
095555555555555555555555555555555550 citra paricaya 11 Illustration No. 11 kRta-karma phala ghara meM saiMdha lagAtA huA cora pakar3A jAne para isa loka meM apane aparAdha ke liye rAjA Adi se daNDa pAtA hai, vaise hI jIva paraloka (naraka) meM duSkarmoM kA kaTu-phala bhogatA hai| -adhyayana 4, sU. 3 0555555555555555555555555555555555555555555555he FRUITS OF DEEDS When a thief breaking a wall is caught red-handed, he suffers punishment by the ruler in this world; in the same way a living being reborn in the next world (hell) suffers torments as a bitter consequence of his evil deeds. - Chapter 4, Aphorism 3 5 555555555555555555e

Page #99
[43] caturtha adhyayana sacitra uttarAdhyayana sUtra vitteNa tANaM na labhe pamatte, imami loe aduvA prtthaa| dIva-ppaNaDhe va aNanta-mohe, neyAuyaM ddrumdtthumev||5|| pramAdI puruSa ke liye dhana, isa loka athavA paraloka meM trANa (zaraNa) dAtA, rakSaka nahIM hotaa| aMdherI guphA meM jisakA dIpaka bujha gayA ho, aisA ananta mohI jIva supatha mokSamArga ko dekhakara bhI nahIM dekha paataa|| 5 // Wealth cannot protect a careless man in this world and the next. A person deluded by endless attachments fails to recognize the right path of liberation exactly like one in a dense cave having his lamp extinguished. (5) suttesu yAvI paDibuddha-jIvI, na vIsase paNDie aasu-pnne| ghorA muhuttA abalaM sarIraM, bhAraNDa pakkhI va cre'ppmtto||6|| ucita kArya meM zIghra pravRtta hone vAlI buddhi kA svAmI (Azu prajJa) jJAnI sAdhaka mohanidrA meM soye huye logoM ke bIca meM rahakara bhI jAgRta rhe| kSaNabhara kA bhI vizvAsa na kre| kAla (kSaNa) bhayAnaka hai, zarIra durbala hai ata: bhAraNDa pakSI ke samAna sadA apramatta hokara vicaraNa karanA caahiye||6|| Living amidst those in slumber of delusion, the wise and quick witted aspirant should always remain alert and not rest assured even for a moment. Passage of time is dangerous and body is feeble, therefore, one should always move with alertness like Bhaarand (a mythical bird). (6) care payAiM parisaMkamANo, caM kiMci pAsaM iha mnnnnmaanno| lAbhantare jIviya vUhaittA, paccha parinnAya mlaavdhNsii||7|| sAdhaka paga-paga para doSoM kI saMbhAvanA se sAvadhAnIpUrvaka vicaraNa kre| choTe-choTe doSoM ko bhI pAza (jAla) maane| jaba taka guNoM kA lAbha ho taba taka zarIra ko dhAraNa kare aura jaba lAbha na hotA dIkhe to dharma-sAdhanApUrvaka zarIra ko tyAga de||7|| An aspirant should move with alertness for possible chances of faults at every step. He should consider even minor faults to be traps. He should maintain the body as long as it acquires virtues; and on realizing that it does not do so then he should transcend from it into the spiritual realm. (7) chandaM niroheNa uvei mokkhaM, Ase jahA sikkhiy-vmmdhaarii| puvvAiM vAsAiM care'ppamatto, tamhA muNI khippamuvei mokkhaM // 8 // jisa prakAra kavacayukta zikSita azva svacchandatA ke nirodha se yuddha meM vijayI hotA hai, usI prakAra svecchAcAra-tyAgI muni zIghra hI mukta ho jAtA hai| isaliye muni pUrva varSoM meM (sAdhanA ke prArambhika varSoM se hI) apramatta hokara vicaraNa kare // 8 // As a trained horse with armour wins by restraining foot looseness, in the same way having abandoned recklessness, an ascetic soon attains liberation. That is why an ascetic should be free of stupor right from the early years (of his practice). (8)

Page #100
an sacitra uttarAdhyayana sUtra caturtha adhyayana [44] sa puvvamevaM na labhejja pacchA, esovamA saasy-vaaiyaannN| visIyaI siDhile AuyaMmi, kAlovaNIe sarIrassa bhee||9|| jo sAdhaka sAdhanA ke prArambhika varSoM meM apramatta-jAgRta nahIM rahatA, vaha bAda meM bhI apramatta nahIM ho sakatA-yaha dhAraNA jJAnIjanoM kI hai| zAzvatavAdiyoM kI dhAraNA isake viparIta hai ki Ayu ke antima samaya meM apramatta ho jaayeNge| Ayu ke zikSita hone para tathA mRtyu ke prabhAva se zarIra chUTane ke samaya vaha (zAzvatavAdI) khedita hotA hai||9|| The sagacious believe that an aspirant who does not remain alert (apramatta) during the formative period of practices, cannot become alert later. The eternalists (shushvatvaadi) have contrary belief that alertness could be achieved during the last phase of life. However, they are disappointed at the time of death when life-force gets weak and the body is about to abandoned. (9) khippaM na sakkei vivegameUM, tamhA samuTThAya pahAya kaame| samicca loyaM samayA mahesI, appANa-rakkhI crmppmtto||10|| ___ koI vyakti tatkAla hI viveka (tyAga) karane meM samartha nahIM ho sktaa| isaliye sabhI se kAmabhogoM ko tyAgakara, mokSamArga meM udyata hokara, prANijagat kA samabhAva se avalokana kre| AtmA kI rakSA karane vAlA maharSi apramatta hokara vicaraNa kre||10|| No one is capable of gaining sagacity at once. As such, an aspirant should renounce sensual pleasures, launch himself on the path of liberation and observe the world of the living with equanimity. Committed to guarding his soul, the great sage should be ever alert in his movement. (10) muhaM muhaM moha-guNe jayantaM, aNega-rUvA samaNaM crntN| phAsA phusantI asamaMjasaM ca, na tesu bhikkhU maNasA pausse // 11 // bAra-bAra mohaguNoM, zabda Adi viSayoM para vijaya prApta karate huye tathA saMyama-mArga meM vicaraNa karate huye zramaNa ko aneka kaTu kaThora sparza spRSTa karate haiM, kintu vaha una para mana se bhI dveSa na kre|| 11 // While winning over sensual desires and following the path of ascetic-discipline an ascetic faces many bitter and harsh experiences again and again; he should not despise them even in his thoughts. (11) mandA ya phAsA bahu-lohaNijjA, taha-ppagAresu maNaM na kujjaa| rakkhejja kohaM, viNaejja mANaM, mAyaM na seve, payahejja lohN||12|| ___ hitAhita viveka ko maMda karane vAle anukUla sparza bahuta lubhAvane hote haiN| kintu sAdhaka unameM apane mana ko na lgaae| krodha se apane ko bacAye, abhimAna ko dUra kare, mAyA-chala-kapaTa kA sevana na kare aura lobha ko tyAga de||12|| Pleasurable experiences that dull sagacity are very enticing. But an aspirant should not get involved in them. He should avoid anger, remove pride, not indulge in deceit and abandon greed. (12)

Page #101
jAgrata sAdhaka bhAraNDa pakSI citra kramAMka 12 ILLUSTRATION No. 12

Page #102
955555555555555555555555555555550 citra paricaya 12 Illustration No. 12 prajJAzIla sAdhaka prajJAzIla jJAnI sAdhaka soye (pramAdI) logoM meM jAgatA (apramatta) rahatA hai| do mukha evaM eka udara vAle bhAraNDa pakSI kI bhA~ti vaha pratikSaNa sajaga (caukannA) aura apramAdI hokara vicaratA hai| -adhyayana 4, sU. 6 WISE ASPIRANT Among sleeping (in stupor) people a wise and intelligent aspirant remains awakened (not in stupor). He remains ever awake and alert like a Bharand bird that has two mouths and one stomach. - Chapter 4, Aphorism 6 NICOD 10000

Page #103
[45] caturtha adhyayana sacitra uttarAdhyayana sUtra je'saMkhayA tuccha parappavAI, te pijja-dosANugayA prjjhaa| ee'ahamme' tti duguMchamANo, kaMkhe guNe jAva sriir-bheo||13|| -tti bemi| jo loga kRtrima rUpa se saMskArI haiM, ve jIvana ko sAMdhane yogya mAnate haiN| aise loga tuccha haiM, para-pravAdI haiM (dUsaroM ke nindaka haiM), rAga-dveSa se grasta haiM, paravaza (vAsanAoM ke vazIbhUta) haiN| inheM adharmI jAnakara sAdhaka inase dUra rahe aura deha-tyAga (Ayu ke antima kSaNoM) taka sadguNoM (apramattatA) kI kAkSA-ArAdhanA karatA rahe // 13 // -aisA maiM kahatA huuN| Those who pose to be pure consider life to be repairable. Such persons are worthless, accusers of others, victims of attachment and aversion and slaves of desires. Considering them to be irreligious and impious, the aspirant should keep away from them and continue to practise virtues (including alertness) till he leaves his body (last moments of life). (13) -So I say. vizeSa spaSTIkaraNa bhAraNDa pakSI paurANika yuga kA eka virATakAya pakSI mAnA gayA hai| paMcataMtra Adi meM usake do grIvA aura eka peTa batAyA gayA hai-"ekodarAH pRthag griivaa|" kalpasUtra kI kiraNAvalI TIkA meM bhI usake do mukha aura do jihvA kA ullekha hai| isakA artha hai ki do grIvA evaM do mukha hone se usake A~kha, kAna Adi saba do-do haiN| jaba vaha eka grIvA se bhojana karatA hai, to dUsarI grIvA ko Upara kiye huye A~khoM se dekhatA rahatA hai ki koI mujha para AkramaNa to nahIM karatA hai| isa dRSTi se sAdhaka ko apramattatA ke liye bhAraNDa pakSI kI upamA dI jAtI hai| kalpasUtra meM bhagavAna mahAvIra ko bhI apramattatA evaM satata jAgarUkatA ke liye bhAraMDa pakSI kI upamA dI jAtI hai| kalpasUtra meM bhagavAna mahAvIra ko bhI apramattatA evaM satata jAgarUkatA ke liye bhAraMDa pakSI kI upamA dI hai| ukta pakSI kA varNana vasudevahiNDI Adi aneka prAcIna jaina-kathA-granthoM meM bhI AtA hai| MAN1100011400100% IMPORTANT NOTES Bhaarand is a mythical bird of giant proportions. According to Panchatantra it has two necks and one stomach'. In Kiranavli commentary (Tika) of Kalpasutra there is a mention of this bird having two mouths and two tongues. This means that having two necks it also has two sets of ears, nose and eyes. Thus when it feeds with the mouth on one neck at that time it turns the other neck up keeps a watch with the second set of eyes for any possible attack. It is in this context that the alertness of an aspirant is given the simile of Bhaarand bird. This metaphor has also been used in Kalpasutra for the absolute and perpetual alertness of Bhagavan Mahavir. The description of this bird finds mention in many ancient Jain narrative works including Vasudevahindi.

Page #104
tara sacitra uttarAdhyayana sUtra paMcama adhyayana [46] paMcama adhyayana : akAmamaraNIya pUrvAloka prastuta adhyayana kA nAma akAmamaraNIya hai aura niyukti meM isakA dUsarA nAma maraNavibhakti bhI diyA gayA hai| ____ isase pUrva caturtha adhyayana meM jIvana ko asaMskRta batAyA thA aura prastuta adhyayana meM maraNa kA varNana huA hai| yaha satya hai ki prANI mAtra kA maraNa avazyambhAvI hai| pratyeka prANI ko mRtyu kA. grAsa. avazya bananA hai| saMsAra kA Adi prazna hai-mRtyu kyA hai? ___ kyA AtmA maratI hai? nahIM, vaha to ajara-amara-avinAzI hai| usake maraNa kA to prazna hI nahIM hai| taba kyA zarIra maratA hai? nahIM, vaha bhI mUla pudgala rUpa se to jyoM kA tyoM rahatA hai| prazna phira bhI jyoM kA tyoM hai-mRtyu kyA hai? samAdhAna hai-Ayukarma ke samApta ho jAne para AtmA kA zarIra se nikala jAnA, AtmA aura deha kA bichoha hI mRtyu hai| yadi aisA hai to kyA antara par3A? pratyeka prANI mRtyu se bhayabhIta kyoM rahatA hai? bhaya anajAnI vastu se hotA hai| sAmAnya mAnava mRtyu ko nahIM jAnatA, isIlie bhayabhIta rahatA hai; kintu jo mRtyu ko jAnatA hai, vaha bhayabhIta nahIM hotA, svecchAmaraNa svIkAra karatA hai| isa tathya ko prastuta adhyayana meM maraNa ke do vibhAga-(1) akAmamaraNa, aura (2) sakAmamaraNa karake samajhAyA gayA hai| sakAmamaraNa meM sAdhaka mRtyu kA vIra yoddhA ke samAna sAhasapUrvaka sAmanA karatA hai, atithi ke samAna svAgata karatA hai aura mRtyu ko svecchApUrvaka svIkAra karatA hai, mRtyu ke samaya vaha zAnta aura prasannacitta rahatA hai| usakA maraNa sakAmamaraNa athavA paNDitamaraNa kahA gayA hai| isake viparIta akAmamaraNa jise bAlamaraNa kahA gayA hai, pratyeka prANI kA anAdikAla se hotA rahA hai aura hotA rhegaa| ___ akAmamaraNa athavA bAlamaraNa 12 prakAra kA hai| isameM krodha Adi kaSAyoM tathA bhaya kI pramukhatA rahatI hai| jo prANI vizeSa rUpa se manuSya saddharmAcaraNa nahIM karate haiM, gatAnugatika loka kA anusaraNa karate haiM, ve mRtyu ke samaya bhayAkrAnta hote haiM, durgati meM girate haiM, saMsAra bar3hAte haiN| isake viparIta sakAmamaraNa se marane vAle saMsAra ghaTAte haiN| isa tathya ko dRSTAntoM aura rUpakoM dvArA prastuta adhyayana meM puSTa kiyA gayA hai| prastuta adhyayana meM 32 gAthAe~ haiN|

Page #105
[47] 44 3TEET sacitra uttarAdhyayana sUtra PANCHAMADHYAYAN : AKAAM-MARANIYA Foreview The title of this chapter is Akaam-maraniya or Naive Death. Niryukti (commentary) mentions another name also-Maran Vibhakti or Classifications of death. In the preceding fourth chapter the life was described as irreparable and this chapter describes death. It is a fact that death is inevitable for every living being. Each and every being is sure to die. The foremost question of the worldly being is-What is Death? Does the soul die? No, it is immortal, imperishable and eternal. There is no question of its death. Then does the body die? No, in its basic material form it too remains as it was. The question still remains unanswered-What is the death? The answer is-When the life-span determining karma is exhausted the soul leaves the body. This separation of soul from the body is death. If it is so, what difference does it make? Why every living being is afraid of death? Fear originates from the unknown. Common man is afraid of death because he is ignorant about the definition of death. However, one who is aware is not afraid. He willingly accepts death. This fact is described in this chapter by classifying death in two types-1. Naive death (akaam maran), and 2. Prudent death (sakaam maran). In prudent death an aspirant faces death as a brave warrior, welcomes it as a guest and willingly accepts it. At the time of death he remains calm and blissful. His death is called prudent death or Pundit's death. Contrary to this the naive death or ignorant death (Bala-maran) has been taking place since the beginning of time and will continue to do so in future. Naive death or ignorant death (Bala-maran) is of 12 types. It is preceded by abundance of passions including anger. Living beings, particularly human beings, who do not have good conduct and follow the ongoing social traditions; they are engulfed by fear at the time of death, fall into lowly realms and extend the cycles of rebirth. Contrary to this, those who accept prudent death, they reduce their rebirth cycles. This fact has been affirmed with the help of examples and allegories in this chapter. There are 32 verses in this chapter.

Page #106
ra sacitra uttarAdhyayana sUtra paMcama adhyayana [48] paMcamaM ajjhayaNaM : akAma maraNijja paMcama adhyayana : akAmamaraNIya Chapter-5 : NAIVE DEATH aNNavaMsi mahohaMsi, ege tiNNe duruttre| tattha ege mahApanne, imaM ptttthmudaahre||1|| yaha saMsAra mahApravAhayukta eka sAgara hai| ise tairakara pAra karanA bahuta hI kaThina kArya hai| phira bhI kacha loga ise pAra kara gaye haiN| unameM se eka mahAprajJa zramaNa bhagavAna mahAvIra bhI haiN| unhoMne aisI prarUpaNA kI hai||1|| This world is like an ocean with intense flow. To swim it across is a very difficult task. Even then some individuals have crossed it. One of them is Shraman Bhagavan Mahavir, the epitome of ultimate enlightenment. He has propagated thus. (1) santime ya duve ThANA, akkhAyA maarnnntiyaa| akAmamaraNaM ceva, sakAmamaraNaM thaa||2|| maraNa ke do sthAna (bheda yA rUpa) batAye haiM-(1) akAmamaraNa, aura (2) sakAmamaraNa // 2 // There are two kinds of death-1. Naive death (akaam maran), and 2. Prudent death (sakaam maran). (2) bAlANaM akAmaM tu, maraNaM asaI bhve| paNDiyANaM sakAmaM tu, ukkoseNa saI bhve||3|| bAla athavA sadsadviveka-vikala ajJAnI jIvoM kA akAma (anicchApUrvaka) maraNa bAra-bAra hotA hai kintu paMDitoM (jJAnI-cAritravAnoM) kA sakAma (icchApUrvaka) maraNa utkRSTa rUpa se eka bAra hotA hai|| 3 // Ignorant or those incapable of discerning right from wrong succumb to Naive death again and again; but the pundits (having right knowledge and conduct) embrace the commendable prudent death only once. (3) tatthimaM paDhamaM ThANaM, mahAvIreNa desiyN| kAma-giddhe jahA bAle, bhisaM kUrAiM kuvvii||4|| akAmamaraNa ke viSaya meM bhagavAna mahAvIra ne batAyA hai ki kAmabhogoM meM Asakta ajJAnI jIva / ghora krUrakarma karatA hai|| 4 // ____ About the first one (Naive death) Bhagavan Mahavir has said that an ignorant, infatuated with carnal pleasures, indulges in extremely severe cruel deeds. (4)

Page #107
(r) saMsAra sAgara pAragAmI kA upadeza (2)akAma maraNa sakAma maraNa AR SMO citra kramAMka 13 ILLUSTRATION No. 13

Page #108
0555555555555555)))))))) )))) citra paricaya 13 Illustration No. 13 akAmamaraNa-sakAmamaraNa (1) duskara saMsAra-sAgara ko pAra kara taTa para pahu~ce huye saMsAra-sAgara pAragAmI bhagavAna mahAvIra ne yaha upadeza diyA hai| (2) jo madya-mA~sa Adi ko sevana karane meM gRddha hai; dhana evaM striyoM meM Asakta hai; aise ajJAnI jIva akAmamaraNa prApta karate haiN| (3) dhyAnI, svAdhyAyI, saMyamI aura jitendriya, puNyAtmAoM kA sakAmamaraNa (maraNa-utsavamaya) hotA hai| -adhyayana 5, sU. 1 055555555555555555555555555555555555555555555555550 DEATH AND PRUDENT DEATH (1) Having crossed the difficult to cross worldly ocean Bhagavan Mahavir has given this sermon. (2) Those who are obsessed with consuming flesh, liquors and the like as well s infatuated with wealth and women, such ignorant persons get naive death. (3) The meritorious persons indulging in meditation, study, restraint and winning over senses embrace prudent death. - Chapter 5, Aphorism I 55555555555555555555555e

Page #109
[49] paMcama adhyayana sacitra uttarAdhyayana sUtra je giddhe kAmabhogesu, ege kUDAya gcchii| 'na me diDhe pare loe, cakkhu-diTThA imA rii||5|| jo vyakti kAmabhogoM meM gRddha hotA hai, vaha akelA kUTa (hiMsA tathA mRSAvAda) kI ora jAtA hai| vaha kahatA hai ki paraloka to maiMne dekhA hI nahIM kintu yaha sAMsArika sukha to pratyakSa dikhAI dete haiN||5|| A person infatuated with carnal pleasures, is drawn to evil (violence and falsehood) alone. He says-'I have not seen the other world (next birth) but these mundane pleasures can be seen plainly and directly. (5) 'hatthAgayA ime kAmA, kAliyA je annaagyaa| ko jANai pare loe, atthi vA natthi vA punno'||6|| - ye kAmabhoga to hAtha meM Aye huye haiM; lekina bhaviSyakAlIna sukha to anizcita haiN| kauna jAnatA hai, paraloka hai bhI athavA nahIM hai||6|| The present mundane pleasures are in hand but the future ones are uncertain. Who knows if there is a next life or not? (6) 'jaNeNa saddhiM hokkhAmi', ii bAle pgbbhii| kAma-bhogANurAeNaM, kesaM sNpddivjjii||7|| _ 'maiM to janasAdhAraNa ke sAtha hI rahU~gA' (inhIM ke bIca rahanA hai, jo inakI dazA hogI, vaha merI bhI ho jAegI) aisI dhAraNA banAkara vaha DhITha bana jAtA hai aura kAmabhoga-gRddhi ke kAraNa svayaM hI kaSTita-pIr3ita hotA hai|| 7 // ___ I will go with the masses', (I have to live among them, whatever happens to them would happen to me as well) with this idea he (the indulgent) becomes impudent and due to his infatuation with carnal pleasures he invites misery and grief himself. (7) tao se daNDaM samArabhaI, tasesu thAvaresu y| aTThAe ya aNaTThAe, bhUyaggAmaM vihiNsii||8|| taba vaha trasa aura sthAvara jIvoM para daNDa-prayoga karatA hai| saprayojana athavA niSprayojana hI prANI samUha kI hiMsA, unakA vinAza karatA hai|| 8 // Then he inflicts torture on mobile and immobile beings. He turns violent towards the multitude of living beings and destroys them with or without purpose. (8) hiMse bAle musAvAI, mAille pisuNe sddhe| bhuMjamANe suraM maMsaM, seyameyaM ti mnnii||9|| vaha hiMsaka, ajJAnI-bAla, mRSAvAdI, kapaTI, cugalakhora, zaTha, dhUrta hotA hai tathA madya-mA~sa kA sevana karatA huA mAnatA hai ki yahI zreyaskara hai||9|| He is violent, ignorant, fallacious, deceitful, slanderer, vicious and cunning. He consumes alcohol and meat believing that alone is beneficial. (9)

Page #110
sacitra uttarAdhyayana sUtra paMcama adhyayana [50] kAyasA vayasA matte, vitte giddhe ya itthisu| duhao malaM saMciNai, sisuNAgu vva maTTiyaM // 10 // vaha tana aura vacana se sadA unmatta banA rahatA hai, dhana aura striyoM meM Asakta rahatA hai tathA rAga aura dveSa donoM pravRttiyoM se usI prakAra karmamala kA saMcaya karatA hai jisa prakAra alasiyA-kaiMcuA zarIra aura mukha donoM ora se miTTI kA saMcaya karatA rahatA hai|| 10 // He remains frenzied in body and speech, infatuated with wealth and women, he accumulates the slime of karmas through indulgence in attachment and aversion, just like an earthworm gathering sand through its mouth (by swallowing) as well as body (collecting by sticky skin). (10) tao puTTho AyaMkeNaM, gilANo pritppii| pabhIo paralogassa, kammANuppehi appnno||11|| taba vaha ajJAnI prANaghAtaka roga se grasita hokara khinna aura paritapta hotA hai tathA apane kiye huye duSkarmoM kA anuprekSaNa-smaraNa kara paraloka se bhayabhIta hone lagatA hai||11|| Then that ignorant, afflicted by terminal disease laments and suffers. Recalling the evil deeds committed by him he dreads the future rebirth. (11) . suyA me narae ThANA, asIlANaM ca jA gii| bAlANaM kUra-kammANaM, pagADhA jattha veyaNA // 12 // taba (vaha socatA hai) maiMne naraka-sthAnoM ke viSaya meM sunA hai jo ajJAnI, krUrakarmI aura duHzIla jIvoM kI gati hai aura vahA~ atyadhika tIvra kaSTakArI vedanA hotI hai|| 12 // He then thinks-I have heard about the infernal worlds that are destinies of rebirth for ignorant, cruel and vicious people, and where intense and torturing agony awaits them. (12) tatthovavAiyaM ThANaM, jahA meyamaNussuyaM / AhAkammehiM gacchanto, so pacchA pritppii||13|| maiMne paramparA se sunA hai ki una narakoM meM utpatti-sthAna (kumbhiyA~ haiM, jinameM janma lete hI prANI yuvA ho jAtA hai) haiN| manuSya-Ayu kSaya hote hI jIva apane karmoM ke anusAra vahA~ (narakoM meM) jAtA huA bahuta duHkhI hotA hai|| 13 // I have come to know from tradition that infernal worlds have birth places (vessels where a being is born as fully formed youth). At the end of the human life-span the soul goes there according to its karmas and suffers heaps of misery. (13) jahA sAgaDio jANaM, samaM hiccA mhaaphN| visamaM maggamoiNNo, akkhe bhaggaMmi soyii||14|| jisa prakAra koI gAr3IvAna samatala mahApatha ko chor3akara Ubar3a-khAbar3a viSama mArga para cala paDatA hai aura phira gADI kI dharI TaTa jAne para zoka karatA hai|| 14 //

Page #111
0 ajJAnI kI durgatI 0 viSama mArga saMyamI kI do gatiyAM mokSa evaM svarga sadagRhastha kI devagati TA SHOW citra kramAMka 14 ILLUSTRATION No. 14

Page #112
555555555555 559555555559595955555555959595@ citra paricaya 14 durgati - sugati Illustration No. 14 (1) pApakarmA manuSya AyuSya kSINa hone para naraka meM utpanna hotA hai| (2) jaise samatala mArga ko jAnatA huA bhI gAr3I vAlA Ubar3a-khAbar3a viSama mArga para jAte huye gAr3I kI dhurI TUTa jAne para zoka - paritApa karatA hai| (3) saMyama ArAdhanA karane vAle suvratI kI do gatiyA~ haiM - vaha karmakSaya kara mokSa meM. calA jAtA hai athavA devaloka meM utpanna hotA hai / (4) sAmAyika, pauSadha Adi dharma kI ArAdhanA karane vAlA sadgRhastha AyuSya pUrNa hone para devaloka meM jAtA hai / - adhyayana 5, sU. 13-14, 25-28 BAD REBIRTH AND GOOD REBIRTH (1) A man indulging in sinful deeds is reborn into hell at the end of his human life-span (2) Even when aware of an even path if a cart driver takes his cart on uneven path, he ends up in grief when the axle is broken. (3) There are two possible rebirths for an austere person practicing ascetic discipline - either he destroys all karmas and attains liberation or is reborn as a divine being. @595959555595959555555559595959595555955555@ (4) A virtuous householder observing religious rituals including Samayik, Pausadh etc., takes birth as a divine being at the end of his human life-span. - Chapter 5, Aphorism 13-14, 25-28 555555555

Page #113
[51] paMcama adhyayana sacitra uttarAdhyayana sUtra L . As a cart-driver, leaves a level highway, to take a rough and bumpy trail (shortcut) and then laments when the axle breaks. (14) evaM dhamma viukkamma, ahamma pddivjjiyaa| bAle maccu-muhaM patte, akkhe bhagge va soyii||15|| isI prakAra dharma-patha kA vyutkrama karake adharma para calane vAlA, mRtyu ke mukha meM par3A huA ajJAnI jIva bhI gAr3I kI dhurI TUTe gAr3IvAna ke samAna cintA-zoka karatA hai|| 15 // In the same way, the ignorant who transgresses the religious path and shifts to evil ways is filled with worries and grief, like the said cart-driver, when he lands up in jaws of death. (15) tao se maraNantami, bAle santassaI bhyaa| . akAmamaraNaM maraI, dhutte va kalinA jie||16|| eka hI dA~va meM saba kucha hAre huye juArI ke samAna vaha ajJAnI jIva mRtyu ke samaya paraloka ke bhaya se saMtrasta hokara akAmamaraNa se maratA hai|| 16 // Like a gambler, who has lost everything in a single bet, that ignorant being, overwhelmed by fear of the next birth at the last moment, dies a naive death. (16) .. eyaM akAmamaraNaM, bAlANaM tu paveiyaM / etto sakAmamaraNaM, paNDiyANaM suNeha me||17|| - yahA~ taka to ajJAnI jIvoM ke akAma kA varNana kiyA gayA hai| aba yahA~ se Age paMDitoM (jJAnI jIvoM) ke sakAmamaraNa kA varNana mujhase suno|| 17 // Up to this point the naive death of ignorant beings has been described. Now onwards listen to my description of the prudent death of the wise. (17) maraNaM pi sapuNNANaM, jahA meymnnussuyN| vippasaNNamaNAghAyaM, saMjayANaM vusiimo||18|| jaisA ki maiMne paramparA se sunA hai-saMyata, jitendriya tathA puNyazAliyoM kA maraNa ati prasanna aura AghAtarahita hotA hai|| 18 // As I have heard from my tradition the death of the disciplined, victors (over senses) and pious, is in a very happy and serene state (free of shock or fear) of mind. (18) na imaM savvesu bhikkhUsu, na imaM svvesu'gaarisu| nANA-sIlA agAratthA, visama-sIlA ya bhikkhunno||19|| isa sakAmamaraNa se na sabhI sAdhu hI mRtyu ko prApta hote haiM aura na sabhI gRhastha hI; kyoMki gRhastha bhI bhinna-bhinna prakAra ke zIla vAle hote haiM aura bahuta se bhikSu (sAdhu) bhI viSama (vibhinna) zIla vAle hote haiN|| 19 //

Page #114
sacitra uttarAdhyayana sUtra Neither every ascetic nor every householder begets such prudent death. This is because householders are at different levels of uprightness (sheel) and many ascetics too have variable levels of righteousness (sheel). (19) santi ehiM bhikkhUhiM, gAratthA saMjamuttarA / gAratthehi ya savvehiM, sAhavo saMjamuttarA // 20 // paMcama adhyayana [ 52 ] kucha bhikSuoM kI apekSA gRhastha saMyama meM bar3hakara hote haiM kintu zuddha AcAravAn sAdhu sabhI gRhasthoM se saMyama meM zreSTha hote haiN|| 20 // Some householders are superior to some ascetics in restraint but ascetics with purity of conduct are superior to all householders in restraint. (20) cIrAjiNaM nagiNiNaM, jaDI-saMghADi - muNDiNaM / yANi vinatAyanti, dussIlaM pariyAgayaM // 21 // cIvara - vastra, ajina-mRgacarma, nagnatA, jaTAdhAraNa, cithar3oM kI kaMthAdhAraNa, ziromuNDana-ye bAhya veza bhI dIkSA dhAraNa kiye huye duHzIla - durAcArI sAdhu kI durgati meM jAne se rakSA nahIM kara sakate // 21 // Garb, deer-skin, nudity, locks of hair, garb made of patches or tonsured head, all these tokens of appearance cannot save an unrighteous ascetic from an ignoble rebirths. (21) piNDolae va dussIle naragAo na muccaI / 1 bhikkhAe vA gihatthe vA, suvvae kammaI divaM // 22 // bhikSA dvArA apanA jIvana-nirvAha karane vAlA bhikSu bhI yadi duHzIla- durAcArI hai to use naraka meM jAnA hI par3atA hai aura suvratI bhikSu ho athavA gRhastha vaha svarga hI prApta karatA hai // 22 // Getting his livelihood by alms if such an ascetic is unrighteous in conduct, he is bound to go to hell; while an ascetic or householder, whoever he is, goes to heaven alone if he has righteous conduct. (22) agAra - sAmAiyaMgAI, saDDhI kAeNa phAsae / posahaM duhao pakkhaM, egarAyaM na hAvae // 23 // zraddhAlu gRhastha sAdhaka sAmAyika sAdhanA ke sabhI aMgoM kI kAyA se ( mana-vacana se bhI) sAdhanA kare tathA zukla aura kRSNa pakSa donoM meM ( parva tithiyoM ko) pauSadha kare, eka bhI parva rAtri ko pauSadha na chor3e // 23 // A devout householder should practice all limbs of the ritual equanimity-practice (saamaayik) physically, vocally and mentally. He should also observe partial ascetic vow (paushadh) during bright as well as dark fortnights (on specified auspicious dates) not avoiding even a single auspicious night. (23)

Page #115
[53] paMcama adhyayana sacitra uttarAdhyayana sUtra evaM sikkhA-samAvanne, giha- vAse vi suvvae / muccaI chavi - pavvAo, gacche jakkha- salogayaM // 24 // isa prakAra dharmazikSA se sampanna gRhavAsI - gRhastha chor3akara devaloka - devanikAya meM utpanna hotA hai // 24 // rahatA huA suvratI bhI audArika zarIra ko A person enriched with such religious knowledge and practicing right conduct, is reborn in divine realm after his death even as a householder. (24) aha je saMvaDe bhikkhU, donhaM annayare siyA / savva - dukkha - ppahINe vA, deve vAvi mahaDDhie // 25 // saMvRta (pA~ca AsravoM kA nirodha karane vAlA) bhikSu kI do hI gati saMbhava haiM; yA to vaha sabhI duHkhoM se sadA ke liya mukta ho jAtA hai athavA maharddhika deva banatA hai // 25 // There are only two possible rebirths for an ascetic accomplished in checking (five kinds of) inflow of karmas; either he attains salvation from all miseries forever or is reborn as a highly opulent divine being (mahardhik dev). (25) uttarAI vimohAI, juimantANupuvvaso / samAiNNAI jakkhehiM, AvAsAiM jasaMsiNo // 26 // devoM ke AvAsa kramaza: Upara-Upara uttarottara uttama, dyutimAn tathA yazasvI devoM se AkIrNa hote haiM // 26 // The abodes of gods are progressively loftier and better. They are crowded with opulent and illustrious gods. (26) dIhAuyA iDDhimantA, samiddhA kAma - rUviNo / ahuNovavanna - saMkAsA, bhujjo accimAli - ppabhA // 27 // unameM nivAsa karane vAle deva yazasvI, dIrghAyu, dIpti- kAnti vAle, icchAnusAra rUpa dhAraNa karane meM samartha hote haiM; abhI-abhI utpanna huye hoM aisI kAnti vAle tathA sUryaprabhA ke samAna tejasvI hote haiM // 27 // Gods living in these abodes are illustrious, long lived, opulent and capable of taking desired form. They have the glow of freshness as if born just now and brilliance of sunrays. (27) tANi ThANANi gacchanti, sikkhittA saMjamaM tavaM / bhikkhAe vA gihatthe vA, je santi parinivvuDA // 28 // ina ramaNIya deva-sthAnoM meM upazAnta hRdaya vAle bhikSu (zramaNa) athavA sadgRhastha hiMsA se nivRtta aura tapa-saMyama kI sAdhanA karake jAte haiM- utpanna hote haiM // 28 // The serene minded ascetics or noble householders go to these fascinating divine abodes by renouncing violence and observing austerities and restraint. (28)

Page #116
tara sacitra uttarAdhyayana sUtra paMcama adhyayana [54] tesiM soccA sapujjANaM, saMjayANa vusiimo| na saMtasanti maraNante, sIlavantA bhussuyaa||29|| una saMta janoM dvArA pUjya-vandanIya saMyata aura indriya-vijayI AtmAoM kA yaha varNana sunakara zIlavAn aura bahuzruta sAdhaka (muni athavA gRhastha) mRtyu ke samaya bhI saMtrasta-bhayabhIta nahIM hote // 29 // Having heard from saints this description of venerable, restrained, victorious (over sense) souls, righteous and scholarly aspirants (ascetics or householders) are not scared even at the moment of death. (29) tuliyA visesamAdAya, dayAdhammassa khntie| vippasIejja mehAvI, tahA-bhUeNa appnnaa||30|| medhAvI sAdhaka sakAmamaraNa aura akAmamaraNa kI Apasa meM tulanA karake viziSTa (sakAmamaraNa) ko svIkAra kare tathA dayAdharma aura kSamA se apanI AtmA ko bhAvita kara prasanna rhe|| 30 // The wise aspirant should compare the two (naive and prudent deaths) and then accept the better one (prudent death). Having done that he should enkindle his soul with . kindness and forgiveness and be happy. (30) tao kAle abhippee, saDDhI taalismntie| viNaejja loma-harisaM, bheyaM dehassa kNkhe||31|| maraNakAla nikaTa Ane para jisa zraddhA se pravrajyA grahaNa kI thI usI zraddhA se guru ke nikaTa rahakara pIr3Ajanya lomaharSa ko dUra karake zAnti ke sAtha zarIra chUTane kI pratIkSA kre|| 31 // When the time of death approaches he should be in proximity of the guru with the same faith that he had at the time of initiation, subdue all emotions of fear and joy and await deliverance from the body. (31) aha kAlaMmi saMpatte, AghAyAya smussyN| sakAmamaraNaM maraI, tiNhamannayaraM munnii|| 32 // -tti bemi| mRtyukAla prApta hone para muni bhaktaparijJA, iMginI aura prAyopagamana (pAdapopagamana) ina tInoM prakAra ke sakAmamaraNa meM se kisI eka prakAra kA maraNa svIkAra karake sakAmamaraNa se zarIra kA tyAga karatA hai|| 32 // -aisA maiM kahatA huuN| When the time of death is near an ascetic accepts one of the three methods of prudent death-Giving up food and water till death (bhaktaparijna maran), pinning to spot till death (ingini maran), lying on one side like a fallen branch of a tree (prayopagaman) and abandons his body. (32) -So I say.

Page #117
[55] paMcama adhyayana sacitra uttarAdhyayana sUtra T vizeSa spaSTIkaraNa gAthA 1-"maraNa" ke do prakAra haiM-akAma aura skaam| akAmamaraNa vaha hai, jo vyakti viSayoM va bhogoM kI lAlasA ke sAtha jInA hI cAhatA hai, maranA nhiiN| phira bhI AyukSaya hone para use lAcArI meM anacAhe hI maranA hotA hai| sakAmamaraNa kAmanAsahita maraNa hai| isakA kevala itanA hI artha abhipreta hai ki jo sAdhaka viSayoM ke prati anAsakta rahatA hai, jIvana aura maraNa donoM hI sthitiyoM meM sama hotA hai, vaha maraNakAla ke samaya bhayabhIta evaM saMtrasta nahIM hotA, apitu apanI pUrNa AdhyAtmika taiyArI ke sAtha abhaya bhAva se mRtyu kA svAgata karatA hai| akAma bAlamaraNa hai aura sakAma pnndditmrnn| gAthA 10-"sisunAguvva maTTiya' meM kahA hai ki jaise zizunAga donoM ora se miTTI kA saMcaya karatA hai, vaise hI bAla-jIva bhI donoM ora (rAga-dveSa) se karmamala kA saMcaya karatA hai| mana aura vANI, rAga aura dveSa, puNya aura pApa Adi aneka vikalpa kiye haiN| (cUrNi) - zizunAga gaMDUpada arthAt alasiyA ko kahate haiN| vaha miTTI khAkara andara meM mala kA saMcaya karatA hai aura zarIra kI snigdhatA ke kAraNa bAhara meM bhI idhara-udhara reMgate huye apane zarIra para miTTI cipakA letA K a IMPORTANT NOTES Verse-2-There are two kinds of death-naive and prudent. Naive death is, when a man does not want to die but wants to live with desires of sensual and worldly pleasures. But when his lifespan comes to an end he has to die unwillingly. Prudent death is voluntary death. This only means that the aspirant who is not infatuated with sensual pleasures and is equanimous in both, life and death, he is not fearful or disturbed at the time of death; instead he fearlessly welcomes death with all his spiritual preparation. Involuntary death is naive and voluntary death is prudent. Verse-10--Sisunaguvva mattiyain conveys that as earthworm (shishunaag) acquires sand both ways, through mouth and by body; in the same way, an ignorant being acquires the slime of karmas both ways (through attachment and aversion). According to the commentary (Churni) there are numerous alternative interpretations of the term 'both'-mind and speech, attachment and aversion, and merit and demerit. Shishunaag or gandupad or alasiya is earthworm. It accumulates sand internally by eating; and due to its sticky body accumulates sand externally also while slithering.

Page #118
sacitra uttarAdhyayana sUtra SaSTama adhyayana [56] || SaSTama adhyayana : kSullaka nirgranthIya || pUrvAloka prastuta adhyayana kA nAma kSullaka nirgranthIya hai| yahA~ 'kSullaka' kA abhiprAya navadIkSita athavA laghu-muni va ziSya hai aura 'nirgrantha' zabda zramaNa-sAdhu kA vAcaka hai| nirgrantha zabda kA prayoga jainadharma ke liye ati prAcInakAla se hotA rahA hai| bhagavAna mahAvIra ko niggaMTha nAyaputte kahA gayA tathA unake zramaNoM ko bhI niggaMTha athavA niyaMTha nirgrantha kahA gayA hai| nirgrantha kA artha hai-graMtharahita honaa| grantha sUkSma aura sthUla rUpa se do prakAra kA hai| sUkSma grantha Antarika parigraha-mithyAtva, krodha-mAna-mAyA-lobha Adi 14 prakAra kA hai| isI Antarika grantha ke prabhAva se bAhya grantha-dhana-dhAnya Adi 10 prakAra ke parigraha kA saMcaya kiyA jAtA hai athavA inake prati Asakti rakhI jAtI hai| pichale pA~caveM adhyayana meM sAdhaka ke liye sakAmamaraNa ko zreyaskara batAyA thA kintu smaraNIya tathya yaha hai ki sakAma athavA paMDitamaraNa nirAsakta nirgrantha zramaNa ko hI hotA hai| paMDitamaraNa kA mUla vItarAgabhAva meM nihita hai| . prastuta adhyayana meM laghu-muni ko grantharahita hone kI preraNA dekara vItarAgabhAva kA saMsparza karane ke liye sAvadhAna kiyA gayA hai| jainadharma aura AgamoM meM bahu-pracalita zabda mithyAtva ke liye prastuta adhyayana kI. prathama gAthA meM avidyA zabda rakhA gayA hai aura batAyA gayA hai ki jitane bhI avidyAvAna puruSa haiM, ve sabhI du:khI hote haiN| ina zabdoM se kSullaka muni ko mithyAtva se virata hone kI preraNA dI gaI hai| sampUrNa adhyayana meM anAsakti kA svara gUMja rahA hai| muni ko preraNA dI gaI hai ki dhana, parijana Adi rakSaka nahIM ho skte| isaliye kahA gayA hai ki Asakti aura sneha ko tor3a do| yahA~ taka ki apane zarIra ke prati jo moha hai, usakA bhI tyAga kara denA caahiye| ___sabhI prakAra ke rAga-dveSa se mukta honA zramaNa kA lakSya hai, isI lakSya kI ora laghu zramaNa ko prerita kiyA gayA hai| ekAntavAdiyoM ke cakravyUha meM na pha~sakara zuddha zramaNAcAra kA pAlana karate huye apramattabhAva se vicaraNa karane kI preraNA dI gii| mumukSu, AtmagaveSI sAdhu ke liye prastuta adhyayana meM nirgranthatA kA bahuta hI preraka vivecana huA hai| isa adhyayana meM 18 gAthAe~ haiN|

Page #119
( 57 ] 24 3ERT sacitra uttarAdhyayana sUtra SHASHTAM ADHYAYAN : KSHULLAK NIRGRANTHIYA Foreview The title of this chapter is Kshullak Nirgranthiya. Here kshullak conveys neo initiate or junior ascetic or disciple; and nirgranth means a Jain ascetic. The word nirgranth (knot-free) is in use for Jain religion since remote past. Bhagavan Mahavir was called Nigganth Nayaputte (Nirgranth Nataputra) and his ascetic followers were also called Nigganth or Niyanth or Nirgranth. The word nirgranth means to be free of knot. Knots are of two types-one subtle and the other gross. Subtle knots are of 14 types including unrighteousness, anger, conceit, deceit and greed. These internal knots give rise to external knots or 10 types of possessions including wealth and grains; they are accumulated or coveted. In the preceding chapter prudent death was established to be beneficial. But the point to be noted is that only a detached ascetic is capable of embracing prudent death. The concept of prudent death is rooted in the feeling of detachment. In this chapter the reo-initiate is inspired to get free of knots and be agile in his perseverance towards detachment. In the first verse of this chapter the word avidya has been used in place of mithyatva, the popular Jain term for unrighteousness from Aagam literature. Stating that all unrighteous (avidyavaan) persons end up in misery, the neo-initiate has been advised to avoid unrighteousness. The whole chapter has an undercurrent of detachment. The neo initiate is advised that nothing including wealth and family members can provide protection; therefore break free from fondness and attachment. So much so that even the fondness for one's own body should be abandoned. The goal of an ascetic is to be free from attachment and aversion. The neo initiate is steered towards this goal only. Inspiration has been given to avoid the trap of absolutists and move around carefully observing faultless ascetic code. In this chapter the knot-free state has been lucidly described for self-seeking and salvation-aspiring ascetic. There are 18 verses in this chapter.

Page #120
In sacitra uttarAdhyayana sUtra SaSTama adhyayana [58] chaTThamajjhayaNaM : khuDDAganiyaMThijjaM SaSTama adhyayana : kSullaka nirgranthIya | Chapter-6 : NEWLY INITIATED ASCETIC jAvanta'vijjApurisA, savve te dukkhsNbhvaa| luppanti bahuso mUDhA, saMsAraMmi annnte||1|| jitane bhI avidyAvAn puruSa (ajJAnI-mithyAtvI puruSa) haiM, ve sabhI duHkha ko utpanna karate haiN| ve mUr3ha anaMta saMsAra meM bAra-bAra lupta hote haiM, DUba jAte haiN|| 1 // All the uneducated (ignorant or unrighteous) persons are creators of misery. Those fools keep on disappearing (taking rebirths and dying) in the unending cycles of rebirth. (1) samikkha paMDie tamhA, pAsa jAIpahe bhuu| appaNA saccamesejjA, mettiM bhUesu kppe||2|| isalie paNDita-jJAnI puruSa jIvayoniyoM meM utpanna hone ke mArgoM (strI-putra-dhana Adi ke prati moha) ko pAza-prabala baMdhana jAne, satya kA svayaM anveSaNa kare aura sabhI jIvoM ke prati mitratA kA AcaraNa kare, maitrIbhAva rkhe||2|| Hence a sagacious person should consider the pathways to rebirth (fondness for wife, sons, wealth etc.) to be snares or strong bonds, explore the truth himself and let his conduct be guided by the feeling of universal fraternity for all beings. (2) mAyA piyA pahusA bhAyA, bhajjA puttA ya orsaa| nAlaM te mama tANAya, luppantassa skmmunnaa||3|| mAtA-pitA, putravadhU, bhAI, patnI aura apane AtmajAta (aurasa) putra bhI, svayaMkRta karmoM ke bhAra se lupta hote (saMsAra-samudra meM DUbate) aura sabhI prakAra ke kaSToM se trANa dilAne-rakSA karane meM samartha nahIM haiM // 3 // Parents, daughters-in-law, brother, wife and one's own son, none of these is capable of providing relief from the load of karmas that causes drowning in the ocean of mundane existence entailing calamities of all kinds. (3) eyamalai sapehAe, pAse smiydNsnne| chinda gehiM siNehaM ca, na kase puvysNthvN||4|| isa artha (satya) kI samIkSA karake samyagdRSTi puruSa mana meM yaha dhAraNA nizcita kara le tathA Asakti aura sneha ke baMdhana ko tor3akara pUrva paricitoM se saMsarga kI icchA bhI na kre|| 4 // Analyzing this, the righteous person should take this truth to heart and should severe the bonds of infatuation and love to the extant of not even thinking of getting in touch with former acquaintances. (4)

Page #121
[59] SaSTama adhyayana sacitra uttarAdhyayana sUtrI gavAsaM maNikuMDalaM, pasavo daasporusN| savvameyaM caittANaM, kAmarUvI bhavissasi // 5 // gAya-baila-azva Adi pazu, maNi kuNDala, dAsa tathA anya puruSa-sevaka-ina sabhI ko apanI icchA se chor3a dene vAlA vyakti (paraloka meM) kAmarUpI-icchAnusAra rUpa banAne vAlA deva hogA // 5 // Cattle including cows, oxen, horses; ornaments like beads and ear-rings; slaves and servants; one who gives up all these possessions of his own volition is reborn as a god having power of transmutation or acquiring any desired form. (5) thAvaraM jaMgamaM ceva. dhaNaM dhaNNa uvkkhrN| paccamANassa kammehiM, nAlaM dukkhAu moynne||6|| sthAvara-jaMgama-cala-acala saMpatti, dhana-dhAnya, upaskara (ghara kA sAmAna-grahopakaraNa) bhI karmoM se duHkha pAte huye prANI ko du:kha se mukta karAne meM samartha nahIM haiN|| 6 // Possessions including immovable and moveable property, wealth and granary, household equipment and furniture, are not capable of relieving from miseries caused by karmas. (6) ajjhatthaM savvao savvaM, dissa pANe piyaaye| na haNe pANiNo pANe, bhayaverAo uvre||7|| sabhI prANiyoM ko, sabhI ora se prApta hone vAlA, sabhI prakAra se apanI AtmA kA sukha priya hai tathA unheM apanA AyuSya priya hai| yaha dekha-socakara bhaya aura vaira se virata sAdhaka kisI ke bhI prANoM kA hanana na kre||7|| All living beings love happiness coming from any and all directions; they also love a long life-span. Knowing and comprehending this, an aspirant free of fear and animosity should not deprive any living being of its life. (7) AyANaM narayaM dissa, nAyaejja tnnaamvi| doguMchI appaNo pAe, dinnaM bhujejja bhoynnN||8|| binA dI huI vastu lenA naraka-gamana kA kAraNa hai, yaha jAnakara sAdhaka binA diyA huA eka tinakA bhI na le| asaMyama (yA pApa) ke prati aruci rakhane vAlA bhikSu apane pAtra meM hI gRhastha dvArA diye gaye AhAra kA bhojana kare // 8 // To take anything without being given is the sure way to hell; knowing this an aspirant should not take even a blade of grass without being given. An ascetic averse to indiscipline (sin) should eat the food given by a householder only in his own alms-bowl. (8) ihamege u mannanti, appaccakkhAya paavgN| AyariyaM vidittANaM, savvadukkhA vimuccii||9|| kucha loga aisA bhI mAnate haiM ki pApoM kA tyAga kiye binA hI kevala Arya tattvoM ke jAna lene mAtra se sabhI du:khoM se vimukta huA jA sakatA hai|| 9 // Some people believe this too that salvation from all miseries is possible even without abstaining from sinful deeds simply by gaining knowledge of noble precepts and doctrines. (9)

Page #122
sacitra uttarAdhyayana sUtra bhaNantA akarentA ya, bandha- mokkhapaiNNiNo / vAyA - viriyametteNa, samAsAsenti appayaM // 10 // SaSTama adhyayana [ 60] jo baMdha - mokSa ke siddhAntoM kI pratijJA (sthApanA) to karate haiM lekina mokSa prApti ke liye kucha bhI kriyA nahIM karate, ve vANI kI vIratA se apane Apa ko AzvAsana dete rahate haiM // 10 // Those who only propagate the doctrines of bondage and liberation but make no endeavour to attain liberation are merely indulging in self-assurance through excellence of speech. (10) na cittA tAyae bhAsA, kuo vijjANusAMsaNaM ? visannA pAva-kammehiM, bAlA paMDiyamANiNo // 11 // vibhinna prakAra kI bhASAe~ aura aneka prakAra kI vidyAoM kA zikSaNa bhI rakSA karane meM samartha nahIM hai| svayaM ko paNDita jJAnI mAnane vAle mUr3ha ajJAnI pApakarmoM meM DUbe rahate haiM // 11 // Learning a variety of languages and acquiring numerous magical and other skills too fails to provide protection (from miseries). The foolish ignorant who believe themselves to be great scholars remain absorbed in sinful indulgences. (11) je keI sarIre sattA, vaNNe rUve ya savvaso / maNasA kAyavakkeNaM, savve te dukkhasaMbhavA // 12 // jo zarIra meM, zarIra ke varNa aura rUpa meM mana-vacana-kAyA se sarvathA Asakta haiM, ve sabhI apane lie duHkha kA hI upArjana karate haiM // 12 // All those who are fully engrossed in body, its complexion and shape mentally, vocally and physically, earn only grief for themselves. (12) AvannA dIhamaddhANaM, saMsArammi aNaMtae / tamhA savvadisaM passa, appamatto parivva // 13 // aise logoM ne isa ananta saMsAra meM lambe mArga ko grahaNa kiyA hai| isaliye sAdhaka ko sabhI dizAoM (jIvoM ke utpatti sthAnoM) ko dekhakara apramattabhAva se vicaraNa karanA cAhiye // 13 // Such persons have accepted the longer route in the unending world of mundane existence. As such, an aspirant should see in all directions (the places of birth of living beings) and move carefully remaining ever alert. (13) bahiyA uDDhamAdAya, nAvakakhe kayAi vi / puvvakamma- khayaTThAe, imaM dehaM samuddhare // 14 // Urdhva (mokSa kA) lakSya apanAkara sAdhaka kabhI bAhya viSayoM kI AkAMkSA na kre| isa zarIra ko kevala pUrvabaddha karmoM ko kSaya karane ke lie dhAraNa kare // 14 // Accepting a lofty goal (liberation) the aspirant should never aspire for outer (worldly) attainments. He should sustain his body only to destroy karmic bondage acquired in the past. (14) vivicca kammuNo heDaM, kAlakaMkhI parivvae / mAyaM piMDassa pANassa, kaDaM laddhUNa bhakkha // 15 // samaya (avasara) ko jAnane vAlA sAdhaka karma (baMdha) ke kAraNoM ko jAnakara unheM dUra karake vicaraNa kare tathA gRhastha dvArA usake apane liye banAe gaye bhojana - pAnI meM se apanI AvazyakatAnusAra grahaNa karake usa bhojana ko khAe // 15 //

Page #123
sacitra uttarAdhyayana sUtra The aspirant aware of the opportunity should try to understand the causes of karmic bondage and move about avoiding them. He should take only the required quantity of food and water from that prepared for the donors own consumption. He should eat only that. (15) [61] SaSTama adhyayana sannihiM ca na kuvvejjA, levamAyAe saMjae / pakkhI pattaM samAdAya, niravekkho parivvae // 16 // saMyamI lepamAtra ( lezamAtra) bhI saMcaya na kre| vaha pakSI ke samAna nirapekSa hokara tathA pAtra hAtha meM lekara bhojana kI gaveSaNA kare // 16 // The restrained one should not accumulate even a little (even what sticks to his alms-bowl). Like a bird devoid of expectations, he should wander about with alms-bowl in his hand in search of food. (16) saNAsamio lajjU, gAme aNiyao care / appamatto pamattehiM, piMDavAyaM gavesae // 17 // bhikSu eSaNA samiti aura lajjA se yukta hokara grAma, nagara Adi meM pratibandharahita hokara vicaraNa kare tathA apramatta sAdhu gRhasthoM ke gharoM meM AhAra- pAnI kI gaveSaNA kare // 17 // Observing prescribed care of exploration and modesty, an ascetic should wander about freely in areas like villages and cities; this way the careful (ascetic) should seek food and water from the careless (householder). (17) evaM se udAhu aNuttaranANI, aNuttaradaMsI aNuttaranANadaMsaNadhare / arahA nAyaputte bhagavaM, vesAlie viyaahie|| 18 // - tti bemi / una anuttarajJAnI, anuttaradarzI, anuttarajJAna- darzana ke dhAraka, arhan, jJAtaputra, vaizAlika bhagavAna mahAvIra ne isa prakAra kahA hai // 18 // - aisA maiM kahatA hU~ / Thus spoke venerable Arhat Jnataputra (Bhagavan Mahavir), the native of Vaishali, who was endowed with supreme knowledge, supreme perception, confluent supreme knowledge and perception. (18) -So I say. vizeSa spaSTIkaraNa gAthA 8 - 'doguMchI' kA artha hai "jugupsI" jugupsA karane vAlA ( cUrNi ) / jugupsA kA artha hai - saMyama / asaMyama se jugupsA arthAt virakti hI saMyama hai- "duguMchA -saMjamo / kiM duguM chati ? asaMjamaM / " IMPORTANT NOTES Verse 8-Dogunchhi means one filled with dislike for something. In this context the commentary (Churni ) states - 'Dislike for what? Indiscipline, therefore dugunchha means restraint.' As such, here it refers to dislike for indiscipline. So the term dogunchhi here means one who dislikes indiscipline; in other words 'the restrained one'.

Page #124
tA, sacitra uttarAdhyayana sUtra saptama adhyayana [62] saptama adhyayana : urabhrIya pUrvAloka prastuta adhyayana kA nAma urabhrIya hai| yaha nAmakaraNa urabhra ke dRSTAnta ke AdhAra para huA hai| samavAyAMga tathA uttarAdhyayana niyukti meM isakA nAma 'urabbhijjaM' hai kintu anuyogadvArasUtra meM ise 'elaijjaM' kahA gayA hai| prastuta adhyayana kI prathama gAthA meM bhI 'elayaM' zabda kA prayoga huA hai| 'urabhra' aura 'elaka'-donoM hI zabda paryAyavAcI haiN| inakA artha hai-bher3a kA bccaa-memnaa| ataH donoM hI nAma eka hI bhAva ko spaSTa karate haiN| zramaNa saMskRti kA mUla svara tyAga aura virakti hai| virakti kAmabhogoM se, indriya-viSayoM se| indriya aura inase prApta hone vAlA sukha sthAyI nahIM hai, kSaNika hai| isa kSaNikatA ko jAnate huye bhI. sAdhAraNa mAnava alpakAlika sukhabhoga ke lobha ko tyAga nahIM paataa| , lekina isa adhyayana dvArA sAdhaka ko sAvadhAna kiyA gayA hai ki tuccha evaM kSaNika sukhoM ke pralobhana meM vaha apanI bar3I hAni na kara le| indriyAsakti ke duSpariNAmoM tathA kaTuphaloM ko batAne ke liye isa adhyayana meM 5 vyAvahArika dRSTAnta diye gaye haiN| dRSTAntoM kI mukhyatA ke kAraNa yaha adhyayana dRSTAnta-pradhAna ho gayA hai| 1. prathama dRSTAnta-kAmabhoga kA kaTuphala kisI dhanI puruSa ke pAsa eka gAya aura usakA bachar3A thA tathA usane eka memanA (bher3a kA baccA) bhI pAla rakhA thaa| vaha gAya-bachar3e ko sUkhI ghAsa detA aura memane ko khUba acchA pauSTika-svAdiSTa bhojana detA, snAna karAtA, zarIra para pyAra se hAtha phiraataa| kucha hI dinoM meM memanA moTA-tAjA ho gyaa| usake zarIra para mA~sa car3ha gayA, vaha tundila ho gyaa| bachar3A mAlika ke isa bhedapUrNa vyavahAra ko dekhtaa| eka dina usane mA~ (gAya) se udAsa-nirAza svara meM zikAyata kI-"mA~! dekho, mAlika memane ko kitanA pyAra karatA hai? kaisA pauSTika bhojana detA hai? kucha hI dinoM meM vaha kaisA moTA-tAjA ho gayA hai? aura hameM sUkhI ghAsa detA hai; jabaki tuma to mAlika ko dUdha bhI detI ho phira bhI vaha hamAre sAtha aisA vyavahAra kyoM karatA hai?" ___anubhavI gAya ne pyAra se bachar3e ko dularAte huye kahA-"vatsa! yaha memanA Atura-lakSaNa hai| isakI mRtyu nikaTa hai| yaha mRtyu kI pratIkSA kara rahA hai| ise jo pyAra aura acchA bhojana mila rahA hai, usake pIche mAlika kA kSudra svArtha hai| kucha hI dinoM meM isakA pariNAma tuma khuda hI dekha loge|" kucha dina biite| mAlika ke ghara para mehamAna A gye| basa, vahI usa memane kA antima dina siddha huaa| svAmI ne mehamAna kI khAtiradArI ke liye use kATA aura usake mA~sa se atithi kA satkAra kiyA, use khilAyA aura mAlika ke parivAra ne bhI khaayaa|

Page #125
[63] saptama adhyayana sacitra uttarAdhyayana sUtra nirdayatApUrvaka memane ke vadha ko dekhakara bachar3A ghabar3A gyaa| usakA roma-roma kA~pane lgaa| mA~ ke A~cala meM apanA mu~ha chipAte huye usane kahA-"mA~! Aja mAlika ne apane lAr3ale memane ko mAra diyaa| kyA maiM bhI kisI dina isI taraha mAra diyA jAU~gA?" gAya ne apane vatsa (bachar3e) ko dularAte-pucakArate huye kahA-"nahIM beTA ! tU kyoM kATA jAegA? tU to sUkhI ghAsa khAtA hai| jo rUkhA-sUkhA khAte haiM; unheM aisA bhayaMkara phala nahIM bhoganA pdd'taa| jo manacAhe susvAdu bhojana khAte haiM, aiza karate haiM, indriya-viSayoM meM lampaTa bane rahate haiM, unhIM ko aise bhayaMkara pariNAma bhogane par3ate haiN| churI unhIM ke gale para calatI hai, jo Asakta hote haiN|" mA~ (gAya) kA AzvAsana pAkara bachar3A zAMta ho gyaa| isa dRSTAnta kA Azaya sAdhaka ko indriya-viSayoM aura kAmabhogoM ke kaTuphala dikhAkara unase virakta karanA hai| kyoMki bhogoM kI ora ruci bhI sAdhaka-jIvana ko naSTa kara detI hai| 2. dUsarA dRSTAnta-alpa ke liye adhika ko ga~vAnA eka bhikhArI thaa| usane paradeza jAkara bar3I kaThinAI se eka hajAra kArSApaNa ikaTThe kiye| una kArSApaNoM kI thailI lekara vaha apane gA~va lauTa rahA thaa| mArga-vyaya ke liye usane kucha kAkiNiyA~ (eka kArSApaNa kI 80 kAkiNI) alaga rakha lI thiiN| eka bAra vaha kahIM eka kAkiNI bhUla gayA aura Age cala diyaa| rAste meM kAphI dUra Age jAne para use kAkiNI kI yAda aaii| vaha eka kAkiNI ko kaise chor3a sakatA thA? rAstA jaMgala kA thaa| usane hajAra kArSApaNoM kI thailI gaDDhA khodakara eka vRkSa ke nIce gAr3a dI aura kAkiNI lene vApasa cala diyaa| use thailI gAr3ate eka taskara ne chipakara dekha liyaa| vaha thailI lekara campata ho gyaa| damaka (bhikhArI) usI sthAna para pahuMcA jahA~ kAkiNI bhUla AyA thA lekina use vahA~ kAkiNI nahIM milii| vApasa lauTA to hajAra kArSApaNoM kI thailI bhI gAyaba thii| . ___usane eka kAkiNI ke liye hajAra kArSApaNa ga~vA diye| aba vaha mAthA pITakara pazcAttApa karane lgaa| isa dRSTAnta meM atyadhika lobha kA duSpariNAma dikhAyA hai| lobhAsakta vyakti isI taraha dhokhA khAte haiN| alpa sukha ke liye adhika (divya) sukhoM ko kho dene vAle bhI isI taraha duHkhI hote haiN| 3. tIsarA dRSTAnta-svAda ke liye jIvana-nAza eka rAjA thaa| use Ama bahuta priya the| nitya aura adhika Ama khAne ke kAraNa, vaha rogI ho gyaa| eka anubhavI vaidya ne ilAja karake use svastha kara diyA aura sAtha hI kaha diyA ki "rAjan ! Ama tumhAre liye apathya hai| yadi Ama kA eka Tukar3A bhI tumane khA liyA to baca nahIM skoge|" eka bAra rAjA maMtrI ke sAtha vana-bhramaNa ko gyaa| vana meM AmravRkSa para pake AmoM ko dekhakara usakA mana lalacA gyaa| maMtrI ke manA karate-karate bhI usane eka Ama khA liyaa| roga tIvra vega se ubharA aura rAjA kA prANAnta ho gyaa|

Page #126
sacitra uttarAdhyayana sUtra kSaNik indriya-sukhoM meM Asakta mAnava isI taraha apane anamola jIvana ko ga~vA dete haiN| 4. cauthA dRSTAnta - tIna vaNik - putra eka vaNik ne apane tIna putroM ko dravyopArjana hetu videza bhejA / pratyeka ko eka-eka hajAra kArSApaNa diye aura kahA ki "eka varSa bAda Akara mujhe batAnA ki kisane kitanA dhana kmaayaa|" tInoM bhAI dhana lekara videza cale gaye / prathama putra ne socA-'pAsa meM dhana hai to jindagI kA kucha majA le luuN| bAda meM dhana kamA lU~gA / ' vaha Amoda-pramoda, mauja - zauka meM par3a gyaa| usakI sArI pU~jI khatma ho gii| dUsare ne pU~jI byAja para lagA dI aura byAja se apanA kharca calAtA rhaa| usakI mUla pU~jI surakSita rahI / saptama adhyayana [ 64] tIsare ne usa pU~jI se vyApAra kiyA / 'vyApAre vasati lakSmIH ' ke anusAra usane khUba lAbha kmaayaa| apanI pU~jI kaI gunI kara lI / eka varSa bAda jaba tInoM putra pitA ke pAsa pahu~ce to pahalA phaTehAla thA, usane mUla pU~jI bhI ga~vA dI; dUsare ne mUla pU~jI surakSita rakhI aura tIsare ne kaI gunI pU~jI pitA ke samakSa rakha dii| zAstrakAra kahate haiM, yaha vyavahAra kI upamA hai| dhArmika kSetra meM manuSya janma mUla pU~jI hai| deva gati isase lAbha kA upArjana hai| pU~jI kI hAni naraka, tiryaMca gati kI prApti hai| yaha dRSTAnta manuSya-janma pAkara zubha aura zuddha AcaraNa-1 - puNyopArjana tathA karmakSaya kI preraNA detA hai| 5. pA~cavA~ dRSTAnta - divya aura mAnava-sukhoM kI tulanA isa dRSTAnta meM mAnava aura devoM ke sukhoM kI tulanA kI gaI hai| devoM ke sukhoM ko sAgara ke samAna aura mAnavIya sukhoM ko kuza ke agra bhAga para laTakI huI osa kI bU~da ke samAna batAyA gayA hai| ina dRSTAntoM meM bahuta hI gahana rahasya bhara diyA gayA hai| prastuta adhyayana meM 30 gAthAe~ haiN| pA~ca dRSTAnta citroM meM spaSTa darzAye gaye haiN| Zhu

Page #127
[ 65 ] GTA 3787 sacitra uttarAdhyayana sUtra in SAPTAM ADHYAYAN : URABHRIYA Foreview The title of this chapter is Urabhriya (about lamb). This title is given because the first parable in tiis chapter is that of a lamb. In Samavayanga and Uttaradhyayan Niryukti it is mentioned as Urabbhijjam (urabhriya) while in Anuyogadvara Sutra it finds mention as Elaijjam. Even in the first verse of this chapter the word Elayam has been used. The words urabhra and elak are synonyms, bearing the same meaning-the young of a sheep or lamb. As such both the titles carry the same message. The basic theme of Shraman culture is renunciation and detachment; detachment from mundane pleasures and sensual indulgences. The senses and the sensory pleasures are not lasting, they are ephemeral. Even after knowing this fact an average person finds it very difficult to subdue the attraction of momentary enjoyments. This chapter gives a warning to an aspirant so that enticed by worthless and ephemeral pleasures he may not come to a greater harm. To reveal the ill consequences and bitter fruits of sensual indulgence, five fitting parables are narrated in this chapter. Composed primarily of these parables, this has become a chapter of parables. 1. First Parable-Bitter Consequences of Sensual Indulgence A rich man had a cow and its calf. He had also domesticated a lamb. He simply fed hay to the cow and the calf with neglect. But to the lamb he fed rich and nourishing diet, nursed it well and caressed it affectionately. Within a short period the lamb grew fat to the extant of becoming plump and paunchy. The calf watched this partisan behaviour of the owner. One day it complained sadly to its mother-"Mother! See, how much our owner loves this lamb? How much nourishing diet he feeds it? Within a few days how fat it has become? To us he gives dry fodder. Even though you give him milk, why does he treat us as he does?" The experienced cow replied fondling its own-"Son ! Distress awaits this lamb. Its th is very near. It is waiting for its end. The love and nourishing diet it gets is inspired by petty self-interest of the owner. Within a few days you will see the consequence.". Some days passed. Some guests arrived at the owner's house and that very day proved to be the last day of the lamb's life. The owner slaughtered his lamb and feted the guest with its meat. The owner and his family members also ate the meat of the lamb.

Page #128
in. sacitra uttarAdhyayana sUtra H614 378 [ 66 ] The calf was horrified seeing the slaughter of the lamb. Trembling with fear, it slid near its mother and said,"Mother! Today the owner has slaughtered his beloved lamb. Would I face the same fate some day?" The cow affectionately comforted the calf-"No, son! Why will you be cut to pieces? You eat dry fodder. Those who take bland and ordinary diet, do not suffer such terrible consequences. It is those who eat and enjoy delicious dishes and are obsessed with sensual pleasures, who suffer such terrible consequences. Butcher's knife is for those who are infatuated with sensual pleasures." Getting this assurance from its mother, the calf became calm. The message of this parable is to get the aspirant detached from sensual pleasures and mundane indulgence by showing the bitter consequences of the same. Even mere interest in mundane pleasures harms spiritual endeavour. 2. Second Parable-Losing Plenty for Meagre There was a beggar. He went to some other city and with great difficulty accumulated one thousand Kaarshaapanas (silver coins) from his earnings. Taking those coins in a bag he started for his village. For necessary expenses during travel he had kept some Kaakinis (coins of lesser denomination; one Kaarshaapana has eighty Kakinis) in hand. One day he forgot one Kaakini at some place and moved ahead. Going a far, he recalled his forgotten Kaakini. How could he leave his wealth? He was passing through a dense forest. He dug out a hole under a tree and buried his bag of thousand Kaarshaapana, he then returned to collect his lost Kaakini. A hidden bandit saw him burying the bag. He dug out the bag and eloped. Damak, the beggar, came back to the place where he had forgotten his one Kaakini, but it had disappeared in the mean time. On returning he found the bag of Kaarshaapanas to be missing. For a single petty coin he had lost one thousand silver coins. Now he lamented beating his head. This parable reveals the bitter consequences of excessive greed. This is how a greedy person gets deprived. Those who lose plentiful divine pleasures in order to gain meager mundane pleasures also suffer this way. 3. Third Parable-Taste Buds Take Life. . A king was very fond of eating mangoes. Daily and over-eating of mangoes made him sick. An experienced physician cured him but gave a warning-"Sire ! Mango is prohibited for you. If you eat even a piece of mango, you will lose your life."

Page #129
sacitra uttarAdhyayana sUtra Once, the king went out to roam about in the forest with his minister. There he saw a mango tree full of ripe-fruits. He could not control himself. Although the minister tried to check him, he ate one mango. The disease relapsed at once and became severe fast. The king died soon. Man thus loses his invaluable life for ephemeral sensual pleasures. [67] saptama adhyayana 4. Fourth Parable-Three Sons of a Merchant A merchant sent his three sons to some other country for earning money. To each one of them he gave one thousand Kaarshaapanas as capital amount and said "Come back after one year and tell how much each one of you earned." The three brothers left home with the money. The first son thought-'I have money, so let me enjoy life for some time. Earnings can come later.' He took to entertainments and enjoyments and squandered all his wealth. The second son deposited his capital to earn interest. He met his expenses with the interest he earned. His capital remained as it was. The third son invested his capital in business. Wealth comes from business, conforming this saying he earned a lot and increased his capital many folds. After a year, when all the three came back to their father, the first one was in tatters, he had lost even the capital; the second one had retained the capital he had:; and the third one placed the multiplied capital before his father. The commentator explains that this is a behavioural analogy. In the religious context Birth as a human is capital. To gain divine rebirth is to earn profit through good deeds. To end up in infernal genus or animal genus is to lose capital through bad deeds. This parable inspires to embrace noble and pure conduct to acquire meritorious karmas as well as destroy karmic bondage, once being born as a human being. 5. Fifth Parable-Comparison of Divine and Human Pleasures In this parable human and divine pleasures have been compared. Divine pleasures are shown as an ocean while the human pleasures like a dew-drop on the tip of grass. These parables contain profound messages. This chapter has 30 verses. All the five parables have been vividly presented in the illustrations. Shi

Page #130
sacitra uttarAdhyayana sUtra sattamaM ajjhayaNaM : urabbhijjaM saptama adhyayana : urabhrIya Chapter-7 : ABOUT LAMB jahAesaM samuddissa, koi posejja elayaM / oyaNaM javasaM dejjA, posejjA vi sayaMgaNe // 1 // " jisa prakAra koI puruSa saMbhAvita atithi kA lakSya rakhakara memane (bher3a kA baccA) kA poSaNa karatA hai| cAvala, jau, harI ghAsa Adi detA - khilAtA hai aura apane A~gana meM hI rakhakara usakA poSaNa karatA hai|| 1 // (Like) Some person nurtures a lamb keeping in mind the possibility of providing for a guest in future. He gives it rice, barley, green grass and other feed and nourishes it keep in his yard. (1) tao se puTThe parivUDhe, jAyamee mahodare / pINie viule dehe, AesaM parikaMkhae // 2 // saptama adhyayana [ 68 ] taba vaha memanA (acchA khAne-pIne se ) puSTa, balazAlI aura sthUla udara vAlA ho jAtA hai| aba vaha mA~sala zarIra vAlA tathA tRpta memanA atithi ke Agamana kI pratIkSA karatA hai // 2 // Then that lamb (due to nourishment) becomes healthy, strong and paunchy. Now that well fed lamb with fleshy body awaits the coming of a guest. (2) jAva na ei Aese, tAva jIvai se duhI / aha pattaMmi Aese, sIsaM chettUNa bhujjaI // 3 // jaba taka atithi (mehamAna) kA Agamana nahIM hotA taba taka vaha memanA jIvita rahatA hai aura atithi ke Ane para usakA sira kATakara use bhakSaNa kara liyA jAtA hai // 3 // As long as a guest does not arrive the lamb lives and once a guest arrives it is beheaded and eaten up. (3) jahA khalu se urabbhe, AesAe samIhie / evaM bAle ahammiTThe, IhaI narayAuyaM // 4 // atithi ke hetu kalpita kiyA gayA vaha memanA, jisa prakAra usa atithi kI pratIkSA karatA hai usI prakAra ajJAnI - adharma meM lIna jIva bhI naraka Ayu kI (anajAne hI) AkAMkSA-pratIkSA karatA hai|| 4 // Like the lamb reserved for a guest waits the guest, in the same way an ignorant living being indulging in sinful activities also (involuntarily) waits for infernal life. (4)

Page #131
dubalI gAya puSTa memanA khAye so mare citra kramAMka 15 ILLUSTRATION No. 15

Page #132
0555555555555555555555555555555555550 citra paricaya 15 Illustration No. 15 )))))))) bhoga meM zoka cAvala, harI ghAsa Adi khAkara hRSTa-puSTa hone vAle memane ko dekhakara sUkhI ghAsa khAne vAlI durbala gAya aura bachar3A eka bAra du:khI hote haiM, parantu anta meM mAla khAne vAlA memanA, mehamAna ke liye mArA jAtA hai aura sUkhI ghAsa khAne vAlI gAya baca jAtI hai| (adhyayana se pUrva kA bhAga) -adhyayana 7, sU. 1-3 ke ))) GRIEF IN PLEASURES The lean cow and calf eating hay feels miserable only once when seeing a lamb eating rice and green grass and getting fat. But in the end, the fat and gorging lamb is slaughtered to be served to a guest and the hay eating cow and calf remain safe. (first part of the chapter) -Chapter 7, Aphorism 1-3 ))))))))))))))))) 5 4 e555555555555555555555555555555555550

Page #133
[69 ] saptama adhyayana sacitra uttarAdhyayana sUtra hiMse bAle musAvAI, addhANaMmi vilovae / annadattahare teNe, mAI kaNhuhare saDhe // 5 // hiMsaka, ajJAnI, asatyavAdI, baTamAra, dUsaroM dvArA dI gaI vastu ko bIca meM hI haraNa karane vAlA, cora, mAyAvI, maiM kisakA haraNa karU~ - inhIM vicAroM meM lagA rahane vAlA, dhUrtta - // 5 // A person who is violent, ignorant, liar, bandit, rustler, thief, crook, thinking always of kidnapping, swindler - (5) itthIvisaya giddhe ya, mahAraMbha - pariggahe / bhuMjamANe suraM maMsaM, parivUDhe paraMdame // 6 // strI tathA anya viSayoM meM gRddha, mahArambhI, mahAparigrahI, madya-mA~sa kA sevana karane vAlA, balazAlI, dUsaroM ko trasta karane vAlA - // 6 // Obsessed with women and other carnal pleasures, grave sinner, extremely covetuous, consumer of liquor and flesh, strong and oppressive- (6) ayakakkara - bhoI ya, tuMdille ciyalohie / AuyaM narae kaMkhe, jahAesa va elae // 7 // kara-kara zabda karatA huA abhakSyabhojI, bar3I toMda vAlA tathA adhika rakta vAlA usI prakAra narakA kI AkAMkSA karatA hai, jisa prakAra memanA atithi kI pratIkSA karatA hai // 7 // Eater of prohibited food, pot-bellied and hot-blooded awaits infernal life just like the aforesaid lamb waits for a guest. (7) AsaNaM sayaNaM jANaM, vittaM kAme ya bhuMjiyA / dussAhaDaM dhaNaM hiccA, bahuM saMciNiyA rayaM // 8 // Asana, zayyA, vAhana, dhana tathA anya kAmabhogoM kA upabhoga kara, ghora parizrama tathA dUsaroM ko duHkhI karake saMcita kiye huye dhana ko chor3akara atyadhika karma-raja ko saMcita kara - // 8 // A person, devoted to the present, after enjoying mundane comforts including seats, beds, means of transport and wealth; leaving behind all the wealth accumulated by much toil and tormenting others, acquiring karmic dirt - ( 8 ) tao kammaguru jantU, paccuppannaparAyaNe / aya vva AgayAese, maraNantaMmi soyaI // 9 // karmoM se bhArI huA, kevala vartamAna parAyaNa jIva maraNa ke samaya usI prakAra zoka karatA hai, jisa prakAra atithi ke Ane para memanA karatA hai // 9 // And getting burdened with karmas, grieves at the hour of death just like the aforesaid lamb grieves at the arrival of a guest. (9) tao AuparikkhINe, cuyA dehA vihiMsagA / AsuriyaM disaM bAlA, gacchanti avasA tamaM // 10 // vividha prakAra se hiMsA karane vAle prANI, Ayu samApta hone para jaba zarIra chor3ate haiM to ve apane kRtakarmoM se vivaza hokara andhakAra se bhare naraka kI ora jAte haiM // 10 //

Page #134
sacitra uttarAdhyayana sUtra When beings indulging in a variety of violence abandon their bodies at the end of their life-span, driven by the karmas so acquired, they drift towards hells filled with darkness. (10) saptama adhyayana [ 70] jahA kAgiNie heDaM, sahassaM hArae naro / apatthaM ambagaM bhoccA, rAyA rajjaM tu hArae // 11 // jisa prakAra eka kAkiNI ke liye mUrkha puruSa hajAra kArSApaNoM ko ga~vA detA hai tathA eka apathya Amraphala khAkara rAjA apane rAjya ko kho detA hai // 11 // Know that a foolish person loses a thousand Kaarshaapanas (silver coins) for the sake of just one Kaakinee (the smallest coin of meagre value) and a king loses his kingdom (or life) by eating a mango. (11) evaM mANussagA kAmA, devakAmANa antie / sahassaguNiyA bhujjo, AuM kAmA ya divviyA // 12 // isI prakAra devoM ke viSaya - sukhoM kI apekSA mAnava-sambandhI kAmabhoga nagaNya haiM; kyoMki devoM kI Ayu aura unake kAmabhoga manuSyoM kI apekSA hajAra gune adhika haiM // 12 // Also, human pleasures are insignificant as compared with divine pleasures because the life-span and pleasures of gods are thousand times more than those of human beings. (12) aNegavAsAnauyA, jA sA pannavao ThiI / jANi jayanti dummehA, UNe vAsasayAue // 13 // devaloka meM prajJAvAna sAdhaka kI Ayu (sthiti) aneka nayuta varSa (asaMkhyAta varSa) kI hotI hai - yaha jAnate huye bhI durbuddhi mAnava sau varSa se bhI kama mAnava Ayu meM una divya sukhoM ko hAra jAte haiM-ga~vA dete haiN|| 13 // The life-span of an enlightened aspirant in the divine realm is of innumerable (nayut) years; in spite of being aware of this, evil-minded men lose those divine pleasures within the human life-span of less than a hundred years. (13) jahA ya tinni vaNiyA, mUlaM ghettUNa niggayA / gotha lahaI lAhaM, ego mUleNa Agao // 14 // jisa prakAra tIna vaNik mUladhana lekara vyApAra hetu gye| unameM se eka ne lAbha kA upArjana kiyA tathA dUsarA mUladhana lekara hI vApasa lauTa AyA // 14 // Three merchants went out on their business tours with their respective capital amounts. One of them returned with profit and the second just with his capital intact. (14) ego mUlaM pi hAritA, Agao tattha vANio / vavahAre uvamA esA, evaM dhamme viyANaha // 15 // tIsarA mUladhana bhI ga~vAkara lauttaa| yaha vyavahAra kI upamA hai| dharma ke viSaya meM bhI isI prakAra jAnanA cAhiye // 15 //

Page #135
eka kAkiNI ke lie apathya bhojana citra kramAMka 16 ILLUSTRATION No. 16

Page #136
e555555555555555555555555555555555se citra paricaya 16 Illustration No. 16 thor3e ke liye bahuta hAni (1) eka kAkiNI ke liye-bhikhArI hajAra mohareM khokara pachatAtA hai| (2) maMtrI dvArA manA karane para bhI svAda ke lobha meM apathya bhojana (Ama) karake rAjA rogI ho gayA aura eka dina jIvana se hAtha dho baitthaa| -adhyayana 7, sU. 11 )))))))5555555555555se LOSS OF MUCH FOR A LITTLE (1) A beggar repents after losing thousand gold coins for the sake of one Kakini. (2) Even after being forbidden by his minister the king obsessed with taste ate contaminated food (mango), caught fatal disease and died in the end. - Chapter 7, Aphorism 11 9555555))))))))) 055555555555555555555555555555555se

Page #137
tIna vaNika putra WIS GRO citra kramAMka 17 ILLUSTRATION No. 17

Page #138
citra paricaya 17 Illustration No. 17 tIna vaNik-putra (1) tIna vaNik-putra pitA se samAna dhana lekara vyApAra ke liye jAte haiN| (2) eka bharapUra lAbha kamAkara, eka mAtra mUla dhana lekara tathA eka mUla dhana hArakara daridra hokara lauTatA hai| -adhyayana 7, sU. 14-15 05555555555555555555555555555555555555555555555555se 055555555555555555555555555555555555555555555555559 THREE SONS OF A MERCHANT (1) Three merchant-sons go for trade taking equal amount of money from their father. (2) One returns with enormous profits, one with capital amount and the last one penniless after loosing even the capital. -Chapter 7, Aphorism 14-15 e5555555555555555555555555555555555ye

Page #139
[71] saptama adhyayana sacitra uttarAdhyayana sUtra tI The third one returned losing all his capital. This is a social parable. Know the same to be true for religious life too. (15) mANusattaM bhave mUlaM, lAbho devagaI bhve| mUlaccheeNa jIvANaM, naraga-tirikkhattaNaM dhuvaM // 16 // mUladhana manuSya-bhava hai| lAbha deva gati kI prApti hai| aura mUla ke nAza se prANiyoM ko nizcita hI tiryaMca aura naraka gati meM jAnA par3atA hai|| 16 // Birth as a human being is the capital. Profit is the attainment of divine rebirth. And loss of the capital certainly leads everyone to a rebirth in animal genus and infernal genus. (16) __duhao gaI bAlassa, AvaI vhmuuliyaa| devattaM mANusattaM ca, jaM jie lolyaasddhe||17|| bAla (ajJAnI) prANI kI ApadAmUlaka naraka aura tiryaMca-ye do hI gati hotI haiM; kyoMki vaha lolupatA aura dhUrtatA karake manuSya aura deva gati ko pahale hI hAra cukA hai|| 17 // An ignorant can have only two miserable states of rebirth-as an animal or an infernal being. This is because; due to his lust and cunning he has already lost the chance of a rebirth as a human being as well as a divine being. (17) - tao jie saI hoi, duvihaM doggaiM ge| dullahA tassa ummajjA, addhAe suciraadvi||18|| do prakAra kI durgati (naraka aura tiryaMca gati) ko prApta prANI kA una gatiyoM se ubaranA (nikalanA) bahuta kaThina hai, use vahA~ dIrghakAla taka rahanA par3atA hai|| 18 // Taking birth in two lower states (infernal and animal), it is very difficult for a being to come out of them; he has to remain there for a very long time. (18) evaM jiyaM sapehAe, tuliyA bAlaM ca pNddiyN| mUliyaM te pavesanti, mANusaM joNimenti je||19|| isa taraha sugatiyoM ko hAre huye prANiyoM ko dekhakara tathA jJAnI aura ajJAnI kI tulanA kara, jo mAnava-yoni meM Ate haiM, ve usa vaNik ke samAna haiM jo mUladhana lekara vApasa lauTa aayaa|| 19 // Seeing and knowing about the beings having lost the noble states and comparing the enlightened and the ignorant, those who take birth as a human beings are like the merchant who returned home with his capital intact. (19) vemAyAhiM sikkhAhiM, je narA gihisuvvyaa| uventi mANusaM joNiM, kammasaccA hu paanninno||20|| vividha parimANa (prakAra) vAlI zikSAoM ko dhAraNa kara jo manuSya ghara meM rahakara bhI suvratI haiM, suvratoM kA pAlana karate haiM, ve punaH manuSya yoni meM janma lete haiM; kyoMki sabhI prANI karma-satya hote haiN| kRta karmoM kA phala avazya pAte haiM // 20 //

Page #140
tara sacitra uttarAdhyayana sUtra saptama adhyayana [72] People, who learn various types of religious tenets (codes) and observe noble code of conduct even as householders, are again reborn as human beings. This is because living beings depend on karmas. All beings have to bear the fruits of their karmus (karmic bondage). (20) jeMsi tu viulA sikkhA, mUliyaM te aicchiyaa| sIlavantA savIsesA, ahINA janti devayaM // 21 // kintu jina mAnavoM kI zikSA vividha parimANa vAlI aura vyApaka hai-vizAla hai, tathA ve zIlavAna aura uttarottara guNa-prApti kI vizeSatA se yukta haiM, dInatArahita haiM, ve mUladhana rUpa manuSyatva se Age bar3hakara devatva ko prApta karate haiM // 21 // However, people who gain very wide knowledge, are endowed with righteousness as well as ever enhancing virtues and are free of feebleness, they multiply their capital of manhood to gain divinity. (21) evamaddINavaM bhikkhaM, agAriM ca viyaanniyaa| kahaNNu jiccamelikkhaM, jiccamANe na saMvide? // 22 // isa prakAra dInatArahita bhikSu aura gRhastha (mahAvratI tathA aNuvratI sAdhaka) ko lAbha prApta karate dekhakara kauna vivekI vyakti usa lAbha ko ga~vAyegA aura usa lAbha ko ga~vAtA huA kauna pazcAttApa nahIM karegA? // 22 // Seeing and knowing the benefits accruing to such accomplished ascetic and householder (observer of great and minor vows), what discerning person would like to lose such gains and not repent losing such gains? (22) jahA kusagge udagaM, samuddeNa samaM minne| evaM mANussagA kAmA, devakAmANa antie||23|| devoM ke kAmabhogoM ke samakSa manuSya ke kAMmabhoga aise hI kSudra haiM, jaise samudra kI apekSA kuzAgra para TikA huA jalabindu kSudra hotA hai|| 23 // Like a drop of dew on the tip of a blade of grass as compared with ocean, the pleasures and comforts of human beings are insignificant as compared with those of divine beings. (23) kusaggamettA ime kAmA, sanniruddhami aaue| kassa heDaM purAkAuM, jogakkhemaM na saMvide? // 24 // mAnava kI Ayu atyalpa hai, saMniruddha hai| isameM prApta kAmabhoga kuza ke agra bhAga para sthita jalabindu ke samAna haiN| phira na jAne kisa kAraNa se prANI (ajJAnI) apane yoga-kSema ko nahIM samajhatA // 24 // The life-span of man is very short and it is strewn with obstacles. The available mundane pleasures are like a dew-drop at a grass-tip. Even then, why an ignorant

Page #141
manuSya janma mUla dhana devagati lAbha mUla hAni tiryaMca naraka divya sukha mAnava bhava ke sukha citra kramAMka 18 ILLUSTRATION No. 18

Page #142
5555555556 555555595555555595555555595555555955555555595555 citra paricaya 18 mUladhana - manuSya gati Illustration No. 18 (1) mUladhana ke samAna manuSyagati hai| lAbha ke samAna devagati hai| mUladhana kI hAni ke samAna jIva kI naraka evaM tiryaMcagati hai / (2) manuSya-bhava ke kAmabhoga sUkhe ghAsa para girI osa bindu ke samAna kSaNika evaM tuccha haiM, jabaki devatAoM ke divya-sukha samudra ke samAna vizAla haiM / - adhyayana 7, sU. 16 HUMAN EXISTENCE: THE CAPITAL (1) Human existence is like capital investment. Divine existence is like profit. The loss of capital is like infernal and animal existences. (2) The pleasures and comforts of human existence are worthless and transient like a dew-drop on dry grass; while the divine pleasures of gods are extensive like ocean. - Chapter 7, Aphorism 16 55555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha fafafafafafa56

Page #143
[73] saptama adhyayana sacitra uttarAdhyayana sUtra being (man) does not recognize his wellbeing in virtues (preserving the attained virtues and enhancing them). (24) iMha kAmANiyaTTassa, attaTThe avarajjhaI / soccA neyAuyaM maggaM, jaM bhujjo paribhassaI // 25 // isa mAnava - bhava meM jo kAmabhogoM se nivRtta nahIM hotA usakA apanA Atma-prayojana vinaSTa ho jAtA hai| kyoMki nyAyamArga ko bAra-bAra sunakara bhI vaha usase bhraSTa ho jAtA hai // 25 // He, who does not renounce mundane pleasures in this human birth, loses his true goal of spiritual pursuit because even after hearing about the path of sagacity again and again, he goes astray. (25) iha kAma - piyaTTassa, attaTThe nAvarajjhaI / pUideha-niroheNaM, bhave deve tti me suyaM // 26 // kintu isa manuSya janma meM kAmabhogoM ko tyAgane vAle (nivRtta hone vAle) kA AtmArtha naSTa nahIM hotA, vaha isa malina audArika zarIra ke chUTa jAne para deva banatA hai - aisA maiMne sunA hai|| 26 // But the renouncer of enjoyments of this human life does not lose the goal of his soul. He becomes god when he gets free of this vile body; so I have heard. (26) iDDhI juI jaso vaNNo, AuM suhamaNuttaraM / bhuj jattha masse tathya se uvavajjaI // 27 // meM janma (devaloka se cyavana karake) vaha puna: manuSya - janma grahaNa karatA hai to aise uttama kula letA hai jahA~ use zreSTha Rddhi, dyuti, yaza, varNa, Ayu aura sukha kI prApti hotI hai // 27 // (On descending from the divine realm) When he is reborn as a human being, he does so in a upper class family where he gets ample wealth, brilliance, fame, beauty, life-span and happiness. (27) bAlassa passa bAlattaM, ahammaM paDivajjiyA / ciccA dhammaM ahammiTThe, narae uvavajjaI // 28 // (he sAdhaka !) bAla jIva kI ajJAnatA ko dekha / vaha adharma ko svIkAra karatA hai, dharma kA tyAga karatA hai aura adhArmika banakara naraka meM utpanna hotA hai // 28 // (O aspirant !) See the imprudence of the ignorant. He accepts unrighteousness rejects righteousness and leading unrighteous life takes rebirth in hell. (28) dhIrassa passa dhIrataM, savvadhammANuvattiNo / ciccA adhammaM dhammiTThe, devesu uvavajjaI // 29 // (aura) kSamA Adi saba dharmoM kA paripAlana karane vAle buddhimAna tathA dhairyavAn puruSa ko bhI dekh| vaha adharma kA tyAga karatA hai, atizaya dharmavAn banatA hai aura devoM meM utpanna hotA hai // 29 //

Page #144
sacitra uttarAdhyayana sUtra saptama adhyayana [ 74] See also the wise and patient person who sincerely observes all religious codes including forgiveness. He renounces unrighteousness, becomes perfectly righteous and takes rebirth among gods. (29) tuliyANa bAlabhAvaM, abAlaM ceva paNDie / caiUNa bAlabhAvaM, abAlaM sevae muNI // 30 // -tti bemi / medhAvI bAlabhAva aura abAlabhAva kI tulanA karake bAlabhAva ko chor3a detA hai aura paNDita jJAnI muni abAlabhAva kA AcaraNa karatA hai // 30 // - aisA maiM kahatA hU~ / A wise person compares ignorance and prudence and rejects ignorance. The erudite and enlightened sage moulds his conduct with prudence. -So I say. vizeSa spaSTIkaraNa gAthA 10 - TIkAkAroM ne AsurIya dizA ke do artha kiye haiM- (1) jahA~ sUrya na ho, vaha dizA, aura (2) raudra karma karane vAle asuroM kI dizA / donoM kA hI phalitArtha naraka hai| gAthA 11 - " kAkiNI" eka rupyaka arthAt rupaye ke assIveM bhAga kA jitanA choTA sikkA I (cUrNa) bIsa kaur3iyoM kI eka kAkiNI mAnI hai| (vR. vR. zA.) kArSApaNa prAcIna yuga meM eka bahu-pracalita sikkA thA, jo sonA, cA~dI aura tA~bA tInoM dhAtuoM kA hotA thaa| sAmAnyataH sone kA kArSApaNa 16 mAzA, cA~dI kA 32 rattI aura tA~be kA 80 rattI jitanA bhAra vAlA hotA thA / IMPORTANT NOTES Verse 10-Commentators have given two interpretations of the term aasuriya disha (the demonic direction ) - 1. the direction where the sun does not exist, 2. The direction of asuras (demons) who indulge in cruel deeds. Both the interpretations convey the same meaning-the hell. Verse 11-Kaakinee is a small coin equal to eightieth part of a rupee (Churni). One Kaakinee is also equal to 20 cowries. (V.V.S.) Kaarshaapana was a popular coin in ancient India. It was made of three metals-gold, silver and copper. Generally golden Kaarshaapana weighed 16 Mashas (15.5 gms. approx.), that of silver weighed 32 Mashas (31 gms.) and that of copper weighted 80 Mashas (77.5 gms.).

Page #145
[75] aSTama adhyayana sacitra uttarAdhyayana sUtratA aSTama adhyayana : kApilIya pUrvAloka-kathA sUtra kapila ke pitA kAzyapa brAhmaNa caudaha vidyAoM ke jJAtA aura kauzAmbI-nareza jitazatru kI rAjasabhA ke eka ratna the| rAjA unheM bahuta sammAna detA thaa| bahuta hI ThATha-bATa se ve rAjasabhA ko jAte the| __acAnaka hI kAzyapa brAhmaNa kI mRtyu ho jAne se usakI patnI yazA aura alpavayaska putra kapila anAtha ho gye| rAjA jitazatru ne unake sthAna para dUsare vidvAn ko niyukta kara diyaa| aba vaha brAhmaNa ThATha-bATa se rAjasabhA meM jAne lgaa| usa naye rAjapaNDita ko dekhakara yazA kI A~khoM meM A~sU chalaka aate| eka bAra kapila ne mA~ se A~suoM kA kAraNa pUchA to mA~ ne saba kucha batAkara kahA-"putra! jisa samaya tumhAre pitA kA svargavAsa huA, usa samaya tuma alpavayaska the| yadi vidyA par3hakara vidvAn bana jAo to pitA kA pada tumheM mila sakatA hai|" / ___kapila ne vidyA par3hane kI icchA pragaTa kI to mA~ ne kahA-"putra! yahA~ to koI paNDita tumheM par3hAyegA nhiiN| tumhAre pitA kI vidvattA se sabhI IrSyA karate haiN| tuma zrAvastI cale jaao| vahA~ tumhAre pitA ke mitra indradatta upAdhyAya haiN| ve tumheM vidyAoM meM niSNAta banA deNge|" ____ mA~ kA AzIrvAda prApta kara kapila zrAvastI jA phuNcaa| indradatta upAdhyAya se milA, apanA paricaya diyaa| indradatta ne kapila ko par3hAne kA AzvAsana diyA aura usake bhojana tathA nivAsa kI vyavasthA nagara ke dhanI zreSThI zAlibhadra ke yahA~ kara dii| zreSThI ne kapila kI sevA ke liye eka dAsI niyukta kara dii| ___aba kapila dinabhara indradatta upAdhyAya ke yahA~ rahakara adhyayana karatA aura sandhyA samaya zreSThI zAlibhadra ke yahA~ A jAtA, vahIM vizrAma krtaa| dAsI aura kapila-donoM yuvA the, sundara the, ha~samukha the| paraspara AkarSita ho gye| dAsI kapila ke prati samarpita ho gii| kintu donoM hI dhanahIna the| dAsI to dAsI hI thI, kapila bhI adhyayana hetu AyA thA, dUsaroM kI dayA para nirbhara thA, ata: dhana hone kA prazna hI nahIM thaa| eka bAra zrAvastI meM koI vizAla jana-mahotsava hone vAlA thaa| dAsI kI icchA bhI usameM sammilita hone kI thI lekina mahotsava ke yogya usake pAsa vastra bhI na the| dAsI ne apanI icchA kapila ke samakSa pragaTa kI to apanI dhanahInatA ke kAraNa vaha udAsa ho gyaa| dAsI ne dhana-prApti kA upAya batAyA- "nagara meM eka dhana kubera zreSThI hai| prAta: jo brAhmaNa use sarvaprathama AzIrvAda detA hai use vaha do mAzA sonA detA hai| tuma vahIM para jaao|" dUsarA koI brAhmaNa AzIrvAda dene seTha ke pAsa pahale na pahu~ca jAya, isa cintA meM kapila ko nIMda na aaii| vaha AdhI rAta ko hI uThakara cala diyaa| rAjasevakoM ne use cora samajhakara pakar3a liyA aura prAtaH zrAvastI-nareza prasenajita ke sAmane peza kara diyaa|

Page #146
tara, sacitra uttarAdhyayana sUtra aSTama adhyayana [76] rAjA ke pUchane para kapila ne saba kucha spaSTa batA diyaa| usakI saralatA aura satyavAditA se prabhAvita hokara rAjA ne mana-icchita dhana mA~gane kA vacana diyaa| kucha samaya kI mauhalata mA~gakara kapila rAjodyAna meM eka sthAna para baiThakara socane lagA-'kitanA dhana mA~D-sau mudrAe~, nahIM ! inase kyA hogA? to do sau svarNa-mudrAe~? yaha bhI kama haiM!' isa taraha usakI icchA bar3hatI gii| lAkha, karor3a svarNa-mudrAe~ bhI kama mAlUma huiiN| bhavana aura rAjasattA taka usakI tRSNA daur3ane lgii| ___ tabhI usake cintana ko gaharA jhaTakA lagA-'do mAzA svarNa se pUrNa hone vAlA kArya karor3a svarNa-mudrAoM se bhI nahIM ho rahA hai| yaha icchAoM kA gaDDhA kitanA duSpUra hai?' ___ basa, kapila kA mana virakta ho gyaa| rAjA ke pAsa AyA aura bolA-"he rAjan ! mujhe kisI bhI vastu kI icchA nahIM hai| jo mujhe pAnA thA, vaha pA cukaa|" ___ itanA kahakara kapila rAjasabhA se nikala gayA aura nirgrantha zramaNa bana gyaa| chaha mAha taka chadmastha rahe aura phira kevalI ho gye| eka bAra kapila kevalI zrAvastI aura rAjagRhI ke bIca phaile hue 18 yojana ke mahAraNya meM vihAra kara rahe the| 500 cAroM ne unheM ghera liyaa| taba kapila kevalI ne coroM ko bhAvapUrNa udbodhana diyaa| coroM ko diyA huA vaha udbodhana hI isa adhyayana meM saMkalita hai| ___prastuta adhyayana ke vaktA kapila kevalI haiN| inhIM ke nAma para isakA nAmakaraNa 'kAvilIyaM' huA hai| isase pUrva sAtaveM adhyayana meM sAdhaka ko vibhinna dRSTAntoM dvArA rAga-dveSa, kAmabhoga Adi se virata karane kA prayAsa kiyA gayA thaa| isa adhyayana meM lAbha aura lobha kA duSpUra cakra dikhAkara dhana ke prati sAdhaka kI Asakti ko samApta karane kA prayAsa hai| kAma aura lobha saMsAra se mukti prApta karane meM sabase bar3e bAdhaka tattva haiN| prastuta adhyayana meM pUrva Asakti, grantha (bAhya-Abhyantara parigraha), rasa-lolupatA, lakSaNa Adi zAstroM ke prayoga, strI Asakti ke tyAga tathA saMsAra kI kSaNikatA kA bahuta hI saMjIva aura preraka vivecana hai| hiMsA Adi pApoM kA varNana hai| durgati se bacane ke upAya bhI batAye gaye haiM-saMyama, viveka aura virkti| yaha bhI kahA gayA hai ki bhogoM se uparati aura parigraha kA sarvathA tyAga hI saMsAra se mukti-prApti meM sahAyaka hotA hai| isa adhyayana kA sandeza hai-kAmabhogoM ko dekhakara bhI sAdhaka unheM anadekhA karatA rhe| upekSA karatA rhe| yaha adhyayana geyachanda dhruvaka meM lipibaddha hai| prastuta adhyayana meM 20 gAthAe~ haiN|

Page #147
citra kramAMka 19 rAja sabhA meM kapila asIma tRSNA ILLUSTRATION No. 19

Page #148
e )))))))))))))) )))))))))) ) citra paricaya 19 Illustration No. 19 ma rAjasabhA meM kapila (1) eka mAsA sonA pAne ke liye AdhI rAta meM ghUmate huye kapila ko paharedAroM ne cora samajhakara pakar3a liyA aura prAtaH rAjA ke sammukha upasthita kiyaa| (2) eka mAsA svarNa kI icchA asIma tRSNA bana gii| apAra dhana, svarNa-mudrA, aizvarya, senA, striyA~, bhavana saba kucha mA~ga lene para bhI kapila kI tRSNA zAnta nahIM huii| -adhyayana 8, sU. 17 KAPIL IN THE KING'S COURT While wandering at midnight to earn one Masa of gold, soldiers considered Kapil to be a thief. They caught him and produced him before the king in the morning. Desire of one Masa gold magnified extensively into craving. It could not be pacified even when Kapil demanded enormous wealth, gold coins, fortunes, women, palaces etc. --Chapter 8, Aphorism 17 * 05555555555555555555555555555se

Page #149
[77] 37004 3TETT sacitra uttarAdhyayana sUtra | ASHTAM ADHYAYAN : KAPILIYA Foreview--The Story Kapil's father, Brahmin Kaashyap was a scholar of fourteen subjects and a gem in the court of king Jitashatru of Kaushambi. The king respected him very much and he went to the court with great pomp and show. All of a sudden Brahmin Kaashyap died. His wife Yasha became a widow and little Kapil became an orphan. King appointed another, learned Brahmin in his court. Now that Brahmin started going to the court with same grandeur. Whenever Yasha saw the new state priest she was in tears. Once, Kapil asked his mother about the reason of her tears, the mother told him everything and added "Son! When your father expired, you were an infant. If you study and become a scholar, you can get your father's post." When Kapil expressed his desire to study, the mother said "Son! No pundit in this city will teach you. They all are jealous of your father's scholarship. Go to Shravasti where your father's friend Indradutta Upadhyaya lives. He will make you master of all branches of learning." With his mother's blessings Kapil arrived in Shravasti. He met Indradutta Upadhyaya and introduced himself. Indradutta assured him to educate and made Kapil's boarding and lodging arrangement at the house of a rich merchant named Shalibhadra. The merchant appointed a young maid-servant to look after Kapil. Now Kapil started his day long study at Indradutta's place. In the evening he returned to the house of merchant Shalibhadra for night rest. Maid and Kapil both were young, beautiful and jolly. Soon they were attracted to each other. The maid fell in love with Kapil. However, they both had no wealth. Maid was just a working woman. Kapil had come for studying and was on other's mercy. So wealth was out of question. Once, a great public festival was going to be held in Shravasti. The maid also wanted to enjoy that festival; but she did not have proper dress for a festival. She expressed her desire to Kapil but unable to help due to his poverty, Kapil became sad. The maid suggested a plan for getting money-"A wealthy merchant lives in the city. He donates two Masha gold to the first Brahmin who blesses him in the morning. You should go there." Afraid that another Brahmin may reach the merchant to bless him first, Kapil could not sleep out of anxiety. He got up and left his place around midnight. King's guards

Page #150
tara sacitra uttarAdhyayana sUtra 37004 3TER ( 78 ) thought him to be a thief and apprehended. They produced him before Prasenjit, the king of Shravasti. On being asked by the king, Kapil told everything without any hesitation. Impressed by his simplicity and truthfulness, the king promised him to give any amount of money he asked. Seeking some time to think, Kapil went to the palace garden and sat down thinking-How much money should I ask for? One hundred gold coins? No, that is naught. Two hundred coins? This too is meager.' Thus his desire went on increasing. He found even ten million gold coins to be insufficient. His ambition ran amuck and his greed reached up to palaces and kingdoms. Just then the train of his thoughts got a jolt-'The goal that was to be reached with the help of two Masha gold is getting beyond the range of ten million gold coins. How impossible it is to fill this gorge of desires? Kapil's mind was overwhelmed with the feeling of detachment. He went to the king and said,"O king! I don't want anything. Whatever I was to obtain, I have got." With these words Kapil left the king's court and became a Nirgranth (Jain) ascetic. He started his practices as an ordinary ascetic (chhadmasth) and after a period of six months he attained omniscience to become a Kevali. Once Kevali Kapil was passing through the great forest (of 18 Yojan area) spread between the cities of Shravasti and Rajagriha. On way five hundred thieves surrounded him. At that time Kapil gave a meaningful discourse to the thieves. That discourse is compiled in this chapter. As the preceptor of this chapter is Kapil Kevali, this chapter is titled 'About Kapil' (Kapiliya). In the preceding chapter effort was made to shift the aspirant away from attachment and aversion as well as mundane pleasures with the help of a variety of parables. Whereas, in this chapter effort is made to end the aspirant's infatuation for wealth by showing the vicious circle of gain and greed. Lust and greed are the biggest obstacles on the path of liberation. This chapter contains vivid and inspiring discussion about-obsessions from the past, mental and physical covetousness (granth or knots), infatuation of taste-buds, use of books of augury and other such subjects, getting free of the obsession for women and the ephemeral nature of the world. Description of violence and other sins is also included. The means of avoiding ignoble consequences (lower rebirth etc.) have also been discussed; they include discipline, sagacity and detachment. It is also stated that abstinence from mundane pleasures and renouncing all possessions are the only means helpful in attaining liberation. The message of this chapter is--an aspirant should keep on ignoring mundane pleasures even though he is in their proximity. This chapter is composed in Dhruvak Chhand (a type of metric verse). There are 20 verses in this chapter.

Page #151
[79 ] aSTama adhyayana sacitra uttarAdhyayana sUtra aTThamaM ajjhayaNaM : kAvilIyaM aSTama adhyayana : kApilIya Chapter-8: ABOUT KAPIL adhuve asAsayaMmi, saMsAraMmi dukkhapaurAe / kiM nAma hojja taM kammayaM, jeNA'haM doggaiM na gacchejjA ? // 1 // yaha saMsAra adhruva, nazvara, anitya aura pracura duHkha se bharA hai| aisA kauna-sA karma hai, jisase maiM durgati meM na jAU~ ? // 1 // This world is transient, destructible, impermanent and full of miseries. What are the deeds that can help me avoid a rebirth in lower states? (1) vijahittu puvvasaMjogaM, na siNehaM kahiMci kuvvejjA / asiNeha siNehakarehiM, dosa-paosehiM muccae bhikkhU // 2 // pUrva saMyogoM kA parityAga karake phira kisI bhI padArtha ke prati sneha na kare, prema karane vAloM ke prati bhI sneharahita rahane vAlA bhikSu doSa aura pradoSoM se mukta ho jAtA hai // 2 // Abandoning the former links, avoiding fondness for any substance and being free of love, even for those who love, an ascetic becomes free from faults as well as grave faults. (2) to nANa- daMsaNasamaggo, hiyanissesAe savvajIvANaM / tesiM vimokkhaNaTThAe, bhAsaI muNivaro vigayamoho // 3 // taba kevalajJAna - kevaladarzana se saMpanna tathA moha se pUrNataH mukta munivara (kapila kevalI) ne sabhI jIvoM ke kalyANa, hita tathA unake mokSa ke liye upadeza diyA // 3 // After that the sage (Kapil Kevali), endowed with Keval-jnana and Keval-darshan (omniscience and omni-perception) and completely devoid of fondness, gave a discourse for the beatitude and salvation of all beings. (3) savvaM gandhaM kalahaM ca, vippajahe tahAvihaM bhikkhU / savvesu kAmajAsu, pAsamANo na lippaI tAI // 4 // bhikSu karmabandhana ke kAraNa sabhI prakAra ke parigraha kA aura kalaha ke kAraNoM kA tyAga kare tathA sabhI kAmabhogoM ke kaTu pariNAmoM ko dekhakara Atma-rakSaka muni unase nirlipta rahe // 4 // An ascetic should renounce all type of possession and all causes of dispute. Observing the bitter consequences of all and any mundane indulgences, or worldly pleasures, the sage protecting his soul should remain detached from them. (4) bhogAmisadosavisaNNe, hiyanisseyasabuddhi-voccatthe / bA mandi mUDhe, bajjhaI macchiyA va khelaMmi // 5 //

Page #152
sacitra uttarAdhyayana sUtra AmiSarUpa bhogoM se viSAda ko prApta tathA apane hita aura kalyANa meM viparIta buddhi kA dhAraka, manda mati, mUrkha jIva vaise hI karmoM se ba~dha jAtA hai, jaise zleSma (kapha) meM makkhI pha~sa jAtI hai|| 5 // aSTama adhyayana [ 80 ] Engulfed by grief due to indulgence in flesh-like (prohibited) mundane pleasures and having an attitude contrary to his own benefit and beatitude, a dimwit and stupid being is entrapped in karmas exactly like a fly stuck in phlegm. (5) dupariccayA ime kAmA, no sujahA adhIrapurisehiM / aha santi suvvayA sAhU, je taranti ataraM vaNiyA va // 6 // ina kAmabhogoM kA parityAga karanA bahuta kaThina hai| adhIra vyakti inakA tyAga nahIM kara paate| kintu jo zAMta - suvratI sAdhu hote haiM, vaha ina kAmabhogoM ko usI prakAra sahajatA se tyAga kara dete haiM; jaise potavaNik sAgara ko pAra kara jAte haiM // 6 // It is very difficult to renounce these worldly pleasures. Impatient persons fail to abandon them. But the calm ascetics, accomplished in observance of vows, renounce them with ease like sea-faring merchants conveniently cross a sea. (6) 'samaNA su' ege vayamANA, pANavahaM miyA ayANantA / mandA narayaM gacchanti, bAlA pAviyAhiM diTThIhiM // 7 // samAna kucha loga aisA kahate haiM ki 'hama zramaNa haiM' kintu mithyAtvagrasta maMda buddhi vAle pazu ajJAnI prANi-vadha ko hiMsA nahIM mAnate, apanI isa pApadRSTi ke kAraNa ve naraka gati meM jAte haiN||7|| Some individuals claim to be ascetics but blockheads, unrighteous and ignorant like animals, as they are, they do not accept killing of living beings to be violence. Due to this sinful attitude they go to hell. (7) 'na hu pANavahaM aNujANe, muccejja kayAi savvadukkhANaM' / evAriehiM akkhAyaM, jehiM imo sAhudhammo pannato // 8 // sAdhu dharma kI prarUpaNA karane vAle Arya puruSoM - tIrthaMkaroM ne aisA kahA hai ki hiMsA (asatya, corI, abrahma, parigraha) kI anumodanA karane vAle kabhI bhI sabhI duHkhoM se mukta nahIM ho sakate // 8 // The noble ones (Tirthankaras), who have propagated the ascetic code, have said that those who even support killing (falsehood, stealing, non-celibacy and covetousness) can never be free from all miseries. (8) pANe ya nAivAejjA, se 'samie' tti vuccaI tAI / o se pAvayaM kammaM, nijjAi udagaM va thalAo // 9 // jo sAdhaka prANiyoM kI hiMsA nahIM karatA vaha apanI AtmA aura sabhI jIvoM kA rakSaka tathA samitivAn hotA hai| usase pApakarma usI prakAra dUra ho jAte haiM jisa prakAra U~ce sthAna se jala bahakara dUra calA jAtA hai // 9 // An aspirant, who does not harm living beings, becomes the protector of his soul as well as all living beings. He is also an observer of self-regulations (samitivaan).

Page #153
citra kramAMka 20 coroM ko upadeza santoSa dhana mila gayA. ILLUSTRATION No. 20

Page #154
055555555555555555555555555se citra paricaya 20 Illustration No. 20 kapila muni (1) cintana karate-karate kapila kA mana virakta ho gyaa| usane rAjA se kahA-mujhe santoSa dhana mila gayA, aba kucha nahIM caahiye| kapila muni bana gye| jaMgala meM pA~ca sau coroM ko madhura svara meM dharma upadeza sunAyA to sabhI cora prabuddha hokara unake ziSya bana gye| -adhyayana 8, sU. 1-20 95555555555555555555555555555555555555555555555555 ASCETIC KAPIL (1) Kapil came and said to the King - I got the wealth of contentment. Now I want nothing. Kapil became an ascetic. (2) In the forest he gave a religious discourse in a sweet voice to 500 thieves. All the thieves got enlightened and became his disciples. --Chapter 8, Aphorism 1-20 Wan 55555555555555555555555555555555550

Page #155
sacitra uttarAdhyayana sUtra Demertorious karmas move away from him like water flows away from a high place. (9) [81 ] aSTama adhyayana jaganissiehiM bhUehiM, tasanAmehiM thAvarehiM ca / no simArabhe daMDa, maNasA vayasA kAyasA ceva // 10 // saMsAra meM jitane bhI trasa aura sthAvara prANI haiM, ( unake dvArA satAye jAne para bhI) unake prati mana-vacana-kAya se hiMsA rUpa daNDa kA samArambha na kare // 10 // He (an ascetic) should refrain from using violence through mind, speech or body as punishment for all mobile and immobile beings of the world (even when tormented by them). (10) suddhesaNAo naccANaM, tattha Thavejja bhikkhU appANaM / jAyA ghAsamesejjA, rasagiddhe na siyA bhikkhAe // 11 // zuddha eSaNAoM ko jAnakara bhikSu unakA sAvadhAnI se AcaraNa kre| bhikSAjIvI sAdhu saMyama yAtrA ke sucAru nirvAha ke liye AhAra kI gaveSaNA kare lekina rasoM meM gRddha na ho // 11 // An ascetic should understand the true precautions of alms collection and observe them with all sincerity and care. An ascetic subsisting on alms should explore for food only for the purpose of proper sustenance on the path of restraint; however, he should refrain from being epicure. (11) pantANi ceva sevejjA, sIyapiNDaM purANakummAsaM / adu vukka pulAgaM vA, javaNaTThAe nisevae maMthuM // 12 // bhikSAjIvI sAdhu saMyamI jIvana yApana ke liye bacA khucA nIrasa AhAra, zIta piMDa, purAne kulmASa-ur3ada athavA sArahIna, rUkhA bera yA sattU ke cUrNa Adi kA sevana kare // 12 // An ascetic subsisting on alms should eat only leftover tasteless food, stale food or cold rice, old udad (a pulse; Phaseolus mungo ) or blend, dry and powdered berries or gram for his survival. (12) 'je lakkhaNaM ca suviNaM ca, aMgavijjaM ca je paraMjanti / na hu te samaNA vuccanti', evaM AyariehiM akkhAyaM // 13 // AcAryoM ne aisA kahA hai ki jo sAdhu zubhAzubha lakSaNa sUcaka, svapna phala aura aMgasphuraNa vidyA kA prayoga karate haiM, ve zramaNa kahe jAne yogya nahIM haiM // 13 // Acharyas (preceptors) have said that those ascetics who (for prediction and otherwise) interpret auspicious and inauspicious marks on body, dreams and foreboding changes in body parts (Angavidya) are not worthy of being called ascetics. (13) ihajIviyaM aNiyamettA, pabbhaTThA samAhijo ehiM / te kAmabhoga-rasagiddhA, uvavajjanti Asure kAe // 14 // jo vartamAna jIvana meM aniyamita rahakara samAdhiyoga se bhraSTa ho jAte haiM, aise loga kAmabhoga aura rasoM meM lolupa Asura kAya meM utpanna hote haiM // 14 //

Page #156
sacitra uttarAdhyayana satra aSTama adhyayana [82] Those, who fall from the spiritual path due to irregularity and indiscipline in the present life, are reborn among evil divine beings (Asur kaaya) who are infatuated with carnal pleasures and tastes. (14) tatto vi ya uvaTTittA, saMsAraM bahuM annupriyddnti| bahukammalevalittANaM, bohI hoi sudullahA tesiN||15|| usa Asura kAya se nikalakara bhI ve dIrghakAla taka saMsAra meM paribhramaNa karate haiM, atyadhika karmoM se lipta hone ke kAraNa unheM samyak bodhi kI prApti ati durlabha hotI hai|| 15 // Even after leaving that genus (Asur kaaya), they transmigrate in cycles of rebirth (samsaar) for a long time. As they are highly maligned by karmas, the chances of their gaining enlightenment are extremely rare. (15) kasiNaM pi jo imaM loyaM, paDipuNNaM dalejja ikkss| teNAvi se na saMtusse, ii duppUrae ime aayaa||16|| yaha AtmA lobha se itanI abhibhUta hai-dhana-dhAnya Adi se paripUrNa yaha saMsAra kisI eka vyakti ko bhI de diyA jAya taba bhI vaha saMtuSTa nahIM hotA // 16 // This soul is so overpowered by greed that if this world with abundance of wealth is given to a single person, even then he is not contented. (16) jahA lAho tahA loho, lAhA loho pvddddhii| domAsa-kayaM kajja, koDIe vi na niTThiyaM // 17 // ___ jaise-jaise lAbha hotA hai, vaise-vaise hI lobha bhI hotA hai| lAbha se lobha bar3hatA jAtA hai| do mAzA sone se pUrA ho jAne vAlA kArya karor3oM svarNa-mudrAoM se bhI pUrA na ho sakA // 17 // . The more a man gets, the greedier he becomes. Greed increases with gain. The work that needed just two Masha of gold could not be accomplished even with millions of gold coins. (17) no rakkhasIsu gijjhajjA, gaMDavacchAsu 'nnegcittaasu| jAo purisaM palobhittA, khellanti jahA va daasehiN||18|| kapaTapUrNa hRdaya vAlI tathA jinake vakSa para phor3e yA gA~Tha ke samAna stana haiM, jinakA hRdaya aneka kAmanAoM se caMcala hai, jo puruSa ko pralobhana meM phaMsAkara use dAsa ke samAna nacAne vAlI haiM, vAsanAoM se bharI rAkSasI ke samAna striyoM meM Asakti mata rkho|| 18 // Never have craving for lustful demonic women, who have deceptive minds, who have breasts that are tumor-like lumps, who are mercurial due to numerous desires and who ensnare man by tantalizing with carnal favours to make them dance to their tune like slaves. (18)

Page #157
[83 ] aSTama adhyayana sacitra uttarAdhyayana sUtra nArIsu novagijjhejjA, itthI vippajahe anngaare| dhammaM ca pesalaM naccA, tattha Thavejja bhikkhU appaannN||19|| striyoM (strI saMsarga) kA tyAga karane vAlA gRhatyAgI bhikSu unameM gRddha na ho aura sAdhudharma ko hI isa loka tathA paraloka meM kalyANakArI samajhakara usameM svayaM apanI AtmA ko sthira kare // 19 // The homeless ascetic, who has also renounced (contact with) women, should not get fond of them. Believing ascetic-code to be the lone source of beatitude in this life and the next, the ascetic should focus his soul only on that (ascetic-code). (19) ii esa dhamme akkhAe, kavileNaM ca visuddhpnnennN| - tarihinti je u kAhinti, tehiM ArAhiyA duve log||20|| -tti bemi| vizuddha prajJA ke dhAraka kapila muni ne yahI dharma khaa| isa dharma kA AcaraNa karane vAle saMsAra-sAgara ko pAra kareMge, unake donoM loka saphala ho jaayeNge|| 20 // -aisA maiM kahatA huuN| Sage Kapil, endowed with pristine wisdom, has propagated this religion only. Those who follow this code are sure to cross the ocean of cycles of rebirth and both their lives (this and the next) will be fruitful. (20) -So I say. MERE vizeSa spaSTIkaraNa gAthA 15-sthAnAMgasUtra meM bodhi ke tIna prakAra batAye haiM(1) jJAnabodhi, (2) darzanabodhi, aura (3) caaritrbodhi| IMPORTANT NOTES Verse-15-In Sthananga Sutra three types of enlightenment is mentioned1. Knowledge-enlightenment, 2. Faith-enlightenment, and 3. Conduct-enlightenment.

Page #158
sacitra uttarAdhyayana sUtra navama adhyayana : namipravrajyA navama adhyayana 84] pUrvAloka videharAja mithilA- nareza rAjA nami eka bAra bhayaMkara dAha-jvara se vyathita huye| chaha mAha taka dAhajvara kI pIr3A calatI rhii| aneka upacAra kiye gaye lekina roga zAnta nahIM huA / anta meM eka vaidya ne kahA - "mahArAja ke zarIra para gozIrSa candana kA lepa kiyA jAya to inheM zAnti milegii|" rAniyA~ svayaM candana ghisane lgiiN| unake hAthoM ke kaMgana paraspara TakarAne se zora huaa| dAha- pIr3ita rAjA ko yaha zora asahya ho gyaa| maMtrI ke saMketa para hAtha meM saubhAgyasUcaka eka-eka kaMgana rakhakara rAniyA~ candana ghisane lgiiN| zora banda ho gyaa| rAjA ne maMtrI se pUchA - "kyA candana ghisanA banda ho gayA ?" maMtrI ne sthiti spaSTa karate huye kahA - "mahArAja ! candana aba bhI ghisA jA rahA hai| eka kaMgana kisase karAyegA aura kaise zora hogA ?" rAjA gaharAI meM utara gayA - ' azAnti aura zora vahIM hotA hai, jahA~ do yA do se adhika - aneka hoM / eka hone para zAnti hotI hai| zarIra, iMdriya, mana, parivAra Adi kI bhIr3a se ghirA AtmA sadA hI azAnta rahatA hai / yadi AtmA ina saba kA tyAga kara de, akelA nispRha ho jAya to zAMti hI zAMti hai| sukha aura zAMti to Atma-bhAvoM meM lIna rahane meM hai / ' isa prakAra ekatvabhAvanA kA cintana karate-karate rAjA nami ko zAnti anubhava huii| nIMda laga gii| bhAvanA kA prabhAva huaa| rAjA kA dAha - jvara bhI zAnta ho gayA / putra ko rAjasiMhAsana sauMpakara saMyama grahaNa kara liyA / rAjA kA vairAgya kSaNika Aveza hai athavA isameM dRr3hatA hai, isa bAta kI parIkSA karane ke liye svayaM zakrendra brAhmaNa kA veza banAkara aayaa| usane rAjarSi nami se kaI prazna kiye, sAMsArikatA kI ora mor3ane kA prayAsa kiyA lekina rAjarSi ne una saba kA yuktiyukta samAdhAna kiyA / ina saba kA saMkalana isa adhyayana meM huA hai| prastuta adhyayana kA 'namipravrajyA' nAma hI apanI viSaya-vastu kA saMsUcana kara detA hai| AThaveM adhyayana kApilIya meM lAbha aura lobha ke duSpUra cakra se virati kA varNana huA hai| kintu prastuta adhyayana meM anya prakAra kI vizeSatA hai| yahA~ vizeSatA yaha hai ki zakrendra brAhmaNa athavA vaidika dharma kA pratinidhitva karatA hai, usake sabhI prazna aura preraNAe~ vaidika mAnyatAoM se anuprANita haiN| jabaki rAjarSi nami zramaNa paramparA ke pratinidhi haiN| unake sabhI samAdhAna aura uttara zramaNa paramparA ke anusAra haiN| rAjarSi nami ke uttaroM meM AdhyAtmikatA mukhara ho rahI hai, jabaki indra unheM sAMsArikatA kI ora agrasara karane ke liye prayatnazIla haiN| isa adhyayana kI gAthAoM meM bar3e hI vaijJAnika aura manorama dRSTAnta tathA rUpaka haiN| gAthAbaddha hone para bhI praznottara bar3e hI cuTIle aura sArthaka haiM / upamA aura rUpaka alaMkAra pratyeka gAthA meM dRSTavya ! prastuta adhyayana meM Adi se anta taka AdhyAtmikatA va saMsAra se virakti ke svara mukharita ho rahe haiN| anta meM jaba zakrendra rAjarSi nami ko namana karake unakI prazaMsA karatA hai taba to AdhyAtmikatA kI vijaya spaSTa parilakSita ho jAtI hai| prastuta adhyayana meM 62 gAthAe~ haiN|

Page #159
kaMgana kA zIra citra kramAMka 21 BY 031011 dAha jvara QUUUUU0 ILLUSTRATION No. 21

Page #160
9555555555555555555555555555555555se [ citra paricaya 21 Illustration No. 21 (1) namirAja kA jAgaraNa namirAja ke dAha jvara kI zAnti ke liye rAniyoM ne candana ghisanA prAraMbha kiyA to hAtha kI cUr3iyoM (kaMgana) kA zora rAjA ko asahya hone lgaa| rAniyoM ne sirpha eka-eka kaMgana hAtha meM rakhA, jisa kAraNa candana ghisane para bhI AvAja nahIM huii| rAjA ko zAnti anubhava hone para halkI-sI nIMda laga gii| -adhyayana 9 (adhyayana se pUrva kA bhAga) 95555555555555555555555555555555))))))))))))))))))) SLEEPLESS KING NAMI Queens began to grind sandal wood to cure burning feyer of the king. The noise of their bracelets became intolerable to the king. Queens removed all bracelets except one. Now there was no sound even while grinding sandal wood. The king felt comfortable and went to sleep. -Chapter 9, (First part of the chapter) 5 555555555555555555555555se

Page #161
[85] 794 3782 sacitra uttarAdhyayama sUtra NAVAM ADHYAYAN: NAMIPRAVRAJYA Foreview Once, Nami, the overlord of Videh state and king of Mithila, had high fever. He continued to suffer for six months. Many treatments were given but in vain. At last one physician advised-"The king will get immediate relief if paste of Goshirsh Chandan (a class of sandal-wood) is applied on his body." The queens started grinding the required sandal-wood with their own hands. The bracelets on their arms collided due to movement and made noise. The noise became unbearable to the ailing king. On the advice of a minister the queens removed all bracelets, keeping just one as auspicious sign and resumed grinding sandal-wood. The noise stopped. The king asked his minister="Has the grinding of sandal-wood been stopped?" The minister explained-"Sire ! The grinding of sandal-wood continues, but when there is just one bracelet on arm, what will it strike to produce sound?" The king went deep into thoughts-Disturbance and noise take place only where there are two or more than two things at a place. When there is one there is peace and quiet. A soul surrounded by body, senses, mind and a crowd of family members and other people is always in a disturbed state. However, if the soul renounces all these and becomes solitary and free of expectations, then there is peace and peace alone. Happiness and peace comes when one is completely absorbed in the self or soul.' Thus ruminating about solitariness king Nami experienced a unique calmness and fell asleep. The influence of thoughts extended to the body and the high fever was cured. He gave the kingdom to his son and got initiated as an ascetic. In order to test if the king's detachment was resolute enough or just a momentary impulse, Shakrendra, the king of gods himself appeared before Nami in the guise of a Brahmin. He tried to turn sage Nami towards the mundane by asking many pointed questions. But sage Nami answered all questions logically and correctly. All this has been compiled in this chapter. The title, 'Initiation of Nami', of this chapter is suggestive of this. The previous chapter 'Kaapiliya' talks about the disengagement from the vicious circle of gain and greed, but this chapter has a different but unique theme.

Page #162
tara sacitra uttarAdhyayana sUtra 7914 3Ezer [86] The said special feature is that Shakrendra here represents the Brahminic or Vedic school of thought. All his questions and inspirations are empowered by Vedic beliefs, whereas Nami represents Shraman school of thought. All his answers and clarifications are according to Shraman tradition. The answers of sage Nami are drenched in spirituality while Indra is making efforts to push him towards the worldly life.' There are many allegories and parables, appealing yet scientific in the verses of this chapter. In spite of being versified, the dialogues are incisive and meaningful. Similes and Metaphors enrich every verse of this chapter. From beginning to the end this chapter conveys the message of spiritualism and renouncing the worldly affairs. In the end when Shakrendra bows to sage Nami and praises his resolve, the victory of spiritualism is clearly visible. There are 62 verses in this chapter.

Page #163
aneka meM dukha, eka meM sukha citra kramAMka 22 ILLUSTRATION No. 22

Page #164
550 55550 citra paricaya 22 aneka meM duHkha - eka meM Illustration No. 22 sukha mirAja ke pUchane para paTarAnI ne kahA- hamAre hAtha meM sirpha eka hI kaMgana hai, phira eka kaMgana se AvAja kaise hogI ? rAjA ke cintana ne nayA mor3a liyA- 'saMsAra meM jahA~ aneka haiM, vahIM du:kha hai, saMgharSa hai| jahA~ eka hai, vahA~ para sukha-zAnti hai / ' - adhyayana 9, (pUrvAloka) SORROW WITH MANY - HAPPINESS WITH ONE When King Nami asked the chief queen explained - We have only one bracelet in our hands now. How can a single bracelet make sound? The king's thoughts took a turn, " In this world, where there are many, there is collision and pain. Where there is one, there is peace and happiness." -Chapter 9, Foreview phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha5

Page #165
[87] navama adhyayana sacitra uttarAdhyayana sUtra navamaM ajjhayaNaM : namipavvajjA navama adhyayana : namipravrajyA Chapter-9 : THE INITIATION OF NAMI caiUNa devalogAo, uvavanno mANusaMmi logNmi| uvasanta-mohaNijjo, saraI porANiyaM jaaiN||1|| devaloka kA apanA AyuSya pUrNa kara (nami rAjA) mAnava loka meM utpanna hue| moha upazAMta hone para unheM pUrvajanma kI smRtti-jAtismaraNa jJAna huaa||1|| On completion of his life-span in the divine realm (king Nami) was reborn in the land of humans. On pacification of his deluding karmas, he remembered his past birth (jati-smaranjnana). (1) jAI sarittu bhayavaM, sahasaMbuddho aNuttare dhmme| puttaM Thavettu rajje, abhiMNikkhamaI namI raayaa||2|| pUrvajanma kA smaraNa ho jAne para bhagavAna namirAja svayaM saMbuddha huye aura anuttara dharma ke paripAlana hetu tatpara hokara apane putra ko rAjasiMhAsana para biThAkara abhiniSkramaNa kiyaa||2|| On remembering his past birth king Nami became self-enlightened and after crowning his son he renounced the world in order to pursue the supreme spiritual path. (2) se devaloga-sarise, anteuravaragao vare bhoe| bhuMjittu namI rAyA, buddho bhoge priccyii||3|| apane anta:pura meM rahakara devaloka ke samAna zreSTha bhogoM ko bhogakara namirAja pratibaddha huye aura unhoMne bhogoM kA parityAga kara diyaa|| 3 // After enjoying divine-like exquisite pleasures and comforts of his palace king Nami became enlightened and renounced all pleasures and comforts. (3) mihilaM sapurajaNavayaM, balamorohaM ca pariyaNaM svvN| ciccA abhinikkhanto, egantamahiTThio. bhyvN||4|| apane pura, janapada, mithilA nagarI, senA, anta:pura tathA samasta parijanoM kA parityAga karake bhagavAna namirAja ne abhiniSkramaNa kiyA aura ekAntavAsI bne|| 4 // Leaving his palace, kingdom of Mithila city, state, army, retinue and the entire family as well as relatives, venerable king Nami moved out and went into solitude. (4) kolAhalagabhUyaM, AsI mihilAe pvvyntNmi| taiyA rAyarisiMmi, namimi abhinnikkhmntNmi||5|| jisa samaya nami rAjarSi abhiniSkramaNa karake pravrajita ho rahe the usa samaya mithilA nagarI meM sarvatra bahuta kolAhala ho rahA thA // 5 //

Page #166
sacitra uttarAdhyayana sUtra After the renunciation when sage Nami was getting initiated there was a lot of hue and cry all around Mithila city. (5) navama adhyayana [ 88] abbhuTThiyaM rAyarisiM, pavvajjA-ThANamuttamaM / sakko mAhaNarUveNa, imaM vayaNamabbavI - // 6 // uttama pravrajyA sthAna ( sAdhu pada) ke lie udyata nami rAjarSi ke pAsa zakrendra brAhmaNa kA rUpa dhAraNa karake AyA aura usane nami rAjarSi se isa prakAra ke vacana kahe - // 6 // Shakrendra (king of gods) in the guise of a Brahmin appeared before sage Nami when he was about to embrace the best type of initiation (ascetic status) and said to sage Nami as follows- (6) 'kiNNu bho! ajja mihilAe, kolAhalaga-saMkulA / suvvanti dAruNA saddA, pAsAesu gihesu ya ? ' // 7 // he rAjarSi! Aja mithilA nagarI ke mahaloM meM, gharoM meM, kolAhalapUrNa hRdaya vidAraka zabda kyoM sunane meM A rahe haiM ? // 7 // Sage! Why the palaces and other houses in Mithila city resonate with heart rending _ululating noise ? (7) eyamaTTha nisAmittA, heUkAraNa - coio / tao namI rAyarisI, devindaM iNamabbavI - // 8 // devendra ke isa prazna ko sunakara tathA hetu aura kAraNa se prerita hokara nami rAjarSi ne indra se isa prakAra kahA- // 8 // Hearing the words of the king of gods and stirred by logic and reason sage Nami spoke thus to Indra- (8) 'mihilAe ceie vacche, sIyacchAe maNorame / patta- puppha-phalovee, bahUNaM bahuguNe sayA // 9 // mithilA nagarI meM zItala chAyA vAlA, manorama patra - puSpa - phaloM se yukta, bahutoM (bahuta pakSiyoM) ke lie upakaraka eka caitya vRkSa thA // 9 // In the city of Mithila there was a sacred tree with cool shade, full of beautiful leaves-flowers-fruits and a shelter and support for many (birds). (9) vAeNa hIramANami, ceiyami maNorame / duhiyA asaraNA attA, ee kandanti bho ! khagA ' // 10 // pracaNDa vAyu ke vega se vaha manorama caitya vRkSa ukhar3a gayA / he vipra ! usa vRkSa ke ukhar3a jAne se duHkhI aura azaraNa ye pakSI Akrandana kara rahe haiM // 10 // Now that pleasant sacred tree has been uprooted by stormy winds. O Brahmin! Grieved by the uprooting of that sacred tree these, now shelterless, birds are wailing. (10)

Page #167
-PRSHOT citra kramAMka 23 vairAgya kI ora bar3hate caraNa 6. ILLUSTRATION No. 23

Page #168
| citra paricaya 23 Illustration No. 23 vairAgya patha ekatvabhAva se prabuddha hokara namirAja ne rAjya, parivAra, vaibhava, yahA~ taka ki apane zarIra ke vastra-AbhUSaNoM kA bhI tyAga kara vana kI ora prasthAna kara diyaa| maMtrI, purohita, senApati aura rAniyA~ Adi ne rokane kA bahuta prayatna kiyA, parantu vairAgya kI ora bar3hate dRr3ha caraNa nahIM ruke| -adhyayana 9, sU. 3 9555555555555555555555555555555555555555555555e THE PATH OF RENUNCIATION Enlightened by the feeling of oneness king Nami left for forest renouncing his kingdom, family, fortunes and even the costly costumes and ornaments on his body. Ministers, queens, commanders etc. tried their best to stop him but the steps leading to renunciation did not stop. ---Chapter 9, Aphorism 3 le 95555555555555555555555555555555555se

Page #169
pakSiyoM kA krandana citra kramAMka 24 ILLUSTRATION No. 24

Page #170
@55555555555555555555556 5555555555556 citra paricaya 24 AzrayahIna kA krandana Illustration No. 24 pravrajyA ke liye prastuta huye nami rAjarSi ke sAmane brAhmaNa veSadhArI devendra ne prazna kiyA -Aja mithilA nagarI meM hRdaya vidAraka kolAhala kyoM sunAI de rahA hai ? nami rAjarSi uttara dete haiM--eka vizAla caitya vRkSa ke Dhaha jAne se AzrayahIna huye pakSI krandana kara rahe haiM; usI kA yaha kolAhala hai| - adhyayana 9, sU. 9-10. CRY OF THE SHELTER-LESS The king of gods in the guise of a Brahmin asked the king Nami, who was about to get initiated,-why there is heart rending uproar in Mithila city today? Sage Nami replied - A huge tree has fallen down, so the unsheltered birds are crying; that is why this uproar. -Chapter 9, Aphorism 9-10 595959555595555559555555955555555955555555959595955 @55555555955555555555955@

Page #171
sacitra uttarAdhyayana sUtra eyamaTTha nisAmittA, heUkAraNa- coio / tao namiM rAyarisiM, devindo iNamabbavI - // 11 // nami rAjarSi kA yaha uttara sunakara tathA hetu aura kAraNa se prerita hokara brAhmaNa vezadhArI indra nAma rAjarSi se isa prakAra kahA- // 11 // Hearing sage Nami's answer, the king of gods spoke thus on the basis of his reason and logic - (11) [89 ] navama adhyayana 'esa aggI ya vAU ya, evaM Dajjhai mandiraM / bhayavaM ! anteuraM teNaM, kIsa NaM nAvapekkhasi ? ' // 12 // bhagavan ! agni aura vAyu se ApakA mahala tathA aMta:pura jala rahA hai| Apa isakI ora kyoM nahIM dekhate ? // 12 // O revered sage! Due to fire and air your palace with its inner parts is burning. Why do you not even look at that? (12) eyamaTTha nisAmittA, UkAraNa - coio | tao namI rAyarisI, devindaM iNamabbavI - // 13 // vipravezadhArI indra ke isa prazna ko sunakara tathA hetu aura kAraNa se prerita hokara nami rAjarSi ne indra ko isa prakAra uttara diyA- // 13 // Hearing this question from Indra disguised as a Brahmin and stirred by logic and reason sage Nami answered to Indra thus- (13) 'suhaM vasAmo jIvAmo, jesiM mo natthi kiMcaNaM / mihilAe DajjhamANIe, na me Dajjhai kiMcaNaM // 14 // jisake pAsa apanA kucha bhI nahIM hai, aisA maiM sukha se jItA hU~ / mithilA ke jalane meM merA kucha bhI nahIM jalatA // 14 // I, who has nothing to call my own, live happily. If Mithila is on fire nothing burns that is mine. (14) cattaputtakalattassa nivvAvArassa bhikkhuNo / piyaM na vijjaI kiMci, appiyaM pi na vijjae // 15 // gRha vyApAra se mukta tathA strI- putra ke tyAgI zramaNa ko na koI vastu priya hotI hai aura na apriya hI hotI hai // 15 // For a sage, who is free from household affairs and has renounced wife and sons, there is nothing that is dear or repugnant to him. (15) bahuM khu muNiNo bhaddaM, aNagArassa bhikkhuNo / savvao vippamukkassa, egantamaNupassao ' // 16 //

Page #172
tara sacitra uttarAdhyayana sUtra navama adhyayana [90] 'samasta saMyogoM se mukta aura ekAntadarzI-AtmadarzI maiM akelA hI hU~', isa prakAra kI bhAvanA vAle anagAra bhikSu ke liye sukha hI sukha hai||16|| 'Free from all worldly ties I see myself alone (an introvert absorbed in his soul)', for such a homeless ascetic every moment is a happy moment. (16) eyamaThaM nisAmittA, heuukaarnn-coio| tao namiM rAyarisiM, devindo innmbbvii-||17|| nami rAjarSi ke isa uttara ko sanakara tathA heta kAraNa se prerita hokara indra ne nami rAjarSi se khaa-||17|| Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage- (17) 'pAgAraM kAraittANaM, gopuraTTAlagANi y| ussUlaga-sayagghIo, tao gacchasi khttiyaa!'||18|| he kSatriya! pahale nagara kA parakoTA, dvAra, aTTAlikAe~, nagara kI khAI tathA zataghnI (sau puruSoM kA eka sAtha vadha kara sake, aisI topa) kA nirmANa karAo, usake bAda pravrajyA lenA // 18 // O Kshatriya (of warrior caste)! First erect a boundary wall around the city, gates, mansions, a surrounding moat and a shataghni (cannon that can kill hundred warriors in one shot); get initiated only after that. (18) eyamalR nisAmittA, heuukaarnn-coio| tao namI rAyarisI, devindaM innmbbvii-||19|| devendra ke yaha vacana sunakara tathA hetu kAraNa se prerita hokara nami rAjarSi ne devendra se kahA- // 19 // ' Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus- (19) 'saddhaM nagaraM kiccA, tvsNvrmgglN| khantiM niuNapAgAraM, tiguttaM duppadhaMsayaM // 20 // zraddhArUpI nagara, tapa-saMyama kI argalA-sA~kala, kSamA kA parakoTA aura tInoM guptiyoM (mana-vacana-kAya gupti) kI burja, khAI aura zataghnI se surakSita, ajeya banAkara- // 20 // Making faith his city, austerity and restraint its bolts (of the city gate), forgiveness its rampart and making it secure and invincible with the help of three restraints (mental, vocal and bodily) as tower, moat and cannon-(20) dhaNu parakkama kiccA, jIvaM ca IriyaM syaa| dhiiM ca keyaNaM kiccA, sacceNa plimnthe||21|| parAkrama ko dhanuSa tathA IryA samiti ko usa dhanuSa kI pratyaMcA (Dora), dhRti ko usakI mUTha tathA satya se use bA~dhakara- // 21 //

Page #173
[91] navama adhyayana sacitra uttarAdhyayana sUtra Creating a bow of spiritual prowess, careful movement its string, steadiness its grip and truth the tying cord- (21) tavanArAyajutteNa, bhettUNaM kmmkNcuyN| muNI vigayasaMgAmo, bhavAo primucce'|| 22 // taparUpI bANa se yukta usa dhanuSa ke dvArA karma-kavaca ko chinna-bhinna kara, antaryuddha meM vijaya prApta kara muni saMsAra-bhramaNa se mukta ho jAtA hai||| 22 // Shattering the armour of karmas with the arrow of austerities loaded on such a bow and winning this spiritual war, the ascetic gets liberated from the cycles of rebirth. (22) eyamaTheM nisAmittA, heuukaarnn-coio| .. tao namiM rAyarisiM, devindo innmbbvii-||23|| nami rAjarSi ke isa uttara ko sunakara, hetu aura kAraNa se prerita devendra ne nami rAjarSi se kahA- // 23 // Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage- (23) 'pAsAe kAraittANaM, vaddhamANagihANi y| vAlaggapoiyAo ya, tao gacchasi khattiyA !' // 24 // he kSatriya! prAsAda, varddhamAna gRha, candrazAlAe~ (sarovara ke madhya nirmita choTA mahala, jalamahala yA havAmahala) banavAo, taduparAnta dIkSA grahaNa karanA // 24 // O Kshatriya! Erect palaces, exquisite mansions (vardhaman griha) and turrets or water-palaces (chandrashala) and then only get initiated. (24) eyamalR nisAmittA, heuukaarnn-coio| tao namI rAyarisI, devindaM innmbbvii-||25|| isa kathana ko sunakara hetu-kAraNa se prerita nami rAjarSi ne devendra se kahA- // 25 // Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus- (25) 'saMsayaM khalu so kuNaI, jo magge kuNaI ghrN| jattheva gantumicchejjA, tattha kuvvejja saasyN'||26|| jisake mana meM zaMkA hotI hai, vahI mArga meM ghara kA nirmANa karatA hai| jahA~ jAne kI icchA ho, vahIM apanA zAzvata-sthAyI nivAsa banAnA caahiye|| 26 // Only those who are apprehensive erect a house when on the way. One should make his eternal home only where he finally desires to go. (26) eyamaDhaM nisAmittA, heuukaarnn-coio| tao namiM rAyarisiM, devindo innmbbvii-||27|| isa uttara ko suna, hetu-kAraNa se prerita indra ne nami rAjarSi se kahA- // 27 //

Page #174
tara sacitra uttarAdhyayana sUtra navama adhyayana [92] Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage- (27) 'Amose lomahAre ya, gaMThibhee ya takkare / nagarassa khemaM kAUNaM, tao gacchasi khattiyA !' // 28 // he kSatriya! tuma luTeroM, prANaghAtaka dasyuoM, hatyAroM, girahakaToM aura coroM-taskaroM se nagara ko surakSita karake taduparAnta zramaNatva dhAraNa kara lenA // 28 // ___O Kshatriya! First you secure your city against robbers, murdering dacoits, killers, pick-pockets, thieves and smugglers and then only get initiated. (28) eyamalaiM nisAmittA, heuukaarnn-coio| tao namI rAyarisI, devindaM innmbbvii-||29|| indra ke isa kathana ko suna, hetu-kAraNa se prerita nami rAjarSi ne devendra se kahA- // 29 // Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus-(29) 'asaiM tu maNussehiM, micchAdaNDo pjii| akAriNo'ttha bajjhanti, muccaI kArago jnno'||30|| manuSyoM ke dvArA kaI bAra galata daNDa kA bhI prayoga kiyA jAtA hai| nirdoSa daNDita ho jAte haiM aura aparAdhI sApha chUTa jAte haiN|| 30 // Sometimes men employ punishment wrongly. Innocents are punished while the criminals cleanly escape. (30) eyamar3ha nisAmittA, heuukaarnn-coio| tao namiM rAyarisiM, devindo innmbbvii-||31|| isa uttara ko suna, hetu-kAraNa se prerita devendra ne nami rAjarSi se isa prakAra kahA- // 31 // Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage-(31) 'je keI patthivA tubbhaM, nA''namanti narAhivA! vase te ThAvaittANaM, tao gacchasi khttiyaa!'||32|| he rAjan ! jo rAjA tumhAre samakSa jhukate nahIM, una para vijaya prApta karake vaza meM karo taba pravrajyA grahaNa kara lenA // 32 // O King! First conquer the rulers who have still not submitted to you and then only get initiated. (32) eyamaDhaM nisAmittA, heuukaarnn-coio| tao namI rAyarisI, devindaM innmbbvii-||33|| devendra ke isa kathana ko suna, hetu-kAraNa se prerita nami rAjarSi ne indra se kahA- // 33 //

Page #175
sacitra uttarAdhyayana sUtra Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus- (33) [93] navama adhyayana 'jo sahassaM sahassANaM, saMgAme dujjae jiNe / evaM jijja appANaM, esa se paramo jao // 34 // durjaya saMgrAma meM jo dasa lAkha yoddhAoM ko jIta letA hai usakI apekSA saccA vIra vahI hai jo apanI AtmA ko jIta letA hai| Atmavijaya hI saccI vijaya hai // 34 // As compared to a fighter who wins thousands and thousands of warriors in a tough battle, he who conquers his soul is the real brave. Conquering one's soul is, indeed, the real victory. (34) appANameva jujjhAhi, kiM te jujjheNa bajjhao ? appANameva appANaM, jaittA suhamehae // 35 // svayaM apanI AtmA se hI yuddha karanA cAhiye, bAhya yuddha se kyA lAbha hai ? AtmA se AtmA ko jItane para hI saccA sukha prApta hotA hai // 35 // One should fight his own soul. What is the use of an external battle? True happiness is gained by winning one's soul through one's own endeavour. ( 35 ) paMcindiyANi kohaM, mANaM mAyaM taheva lohaM ca / dujjayaM ceva appANaM savvaM appe jie jiyaM // 36 // pA~coM indriyA~, krodha, mAna, mAyA, lobha aura mana - ye sabhI durjeya haiN| eka apanI AtmA ko jIta lene se ina saba para vijaya prApta ho jAtI hai // 36 // Five senses (hearing, sight, smell, taste and touch), anger, conceit, deceit and greed (four passions) and mind, all these (ten) are difficult to conquer. However, by winning over one's soul, all these are conquered automatically. ( 36 ) eyamaTTha nisAmittA, heUkAraNa- coio / tao namiM rAyarisiM, devindo iNamabbavI - // 37 // nami rAjarSi ke isa kathana ko suna, hetu - kAraNa se prerita devendra ne nami rAjarSi se isa prakAra kahA- // 37 // Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage- (37) 'jaittA viule janne, bhoittA samaNamAhaNe / daccA bhoccA ya jiTThA ya, tao gacchasi khattiyA ! // 38 // he kSatriya ! pahale tuma vizAla yajJa karo, zramaNa aura mAhanoM ko bhojana karAo, dAna do, bhogoM ko bhogo aura phira svayaM yajJa karake sAdhu honA // 38 //

Page #176
ra sacitra uttarAdhyayana sUtra navama adhyayana [94] O Kshatriya! Organize an elaborate yajna (religious sacrifice according to Vedic tradition), feed Shramans (ascetics) and Brahmins, give alms to them, enjoy the ceremonies and perform yajna yourself and then only become an ascetic. (38) eyamalR nisAmittA, heuukaarnn-coio| tao namI rAyarisI, devindaM innmbbvii-||39|| indra ke isa kathana ko suna aura hetu-kAraNa se prerita nami rAjarSi ne indra se kahA- // 39 // Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus-(39) 'jo sahassaM sahassANaM, mAse mAse gavaM de| tassAvi saMjamo seo, adintassa vi kiNcnn'||40|| jo mAnava prati mAsa dasa lAkha gAyeM dAna detA hai usake liye bhI saMyama zreyaskara hai-kalyANakArI hai, cAhe vaha kucha bhI dAna na de|| 40 // As compared to one who donates thousands and thousands of cows every month, he who observes restrain is, indeed, superior even though he has nothing to donate. (40) eyamalR nisAmittA, heuukaarnn-coio| tao namiM rAyarisiM, devindo innmbbvii-||41|| rAjarSi ke isa artha ko sunakara, hetu-kAraNa se prerita devendra ne nami rAjarSi se kahA- // 41 // Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage-(41) 'ghorAsamaM caittANaM, annaM patthesi aasmN| iheva posaharao, bhavAhi mnnvaahivaa!'||42|| he narAdhipa! tuma ghorAzrama-gRhasthAzrama ko chor3akara anya Azrama (saMnyAsa) kI icchA kara rahe ho (yaha anucita hai)| isI gRhasthAzrama meM rahakara poSadharata ho jaao|| 42 // Renouncing the most difficult life-order (life as a householder), you wish to enter another life-order (ascetic life), (which is not proper for you). Remain a householder and observe the partial-ascetic vow (paushadha). (42) eyamaThe nisAmittA, heuukaarnn-coio| tao namI rAyarisI, devindaM innmbbvii-||43|| devendra ke isa kathana ko suna, hetu-karaNa se prerita nami rAjarSi ne usase kahA- // 43 // Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus-(43) 'mAse mAse tu jo bAlo, kusaggeNaM tu bhuNje| na so suyakkhAyadhammassa, kalaM agghai solsiN'||44||

Page #177
sacitra uttarAdhyayana sUtra ajJAnI tapasvI eka-eka mAsa kI tapasyA karake pAraNe meM kuzAgra-kuza kI noMka para Aye utanA hI bhojana karatA hai usakA vaha ghora tapa bhI su-AkhyAta- tIrthaMkaroM dvArA prarUpita zramaNa dharma kI tulanA 'meM solahavIM kalA - aMza ke barAbara bhI nahIM hai // 44 // [95 ] navama adhyayana The harsh penance of an ignorant hermit, who observes a month long fast and breaks his fast with so meager a quantity of food that it can rest on the tip of grass, does not equal the sixteenth part of the Shraman Dharma (ascetic order) propagated by Tirthankaras. (44) eyamaTTha nisAmittA, heUkAraNa coio / tao namiM rAyarisiM, devindo iNamabbavI - // 45 // rAjarSi kA yaha artha sunakara tathA hetu kAraNa se prerita devendra ne unase kahA- // 45 // Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage- (45) 'hiraNNaM suvaNNaM maNimuttaM, kaMsaM dUsaM ca vAhaNaM / kosaM vaDDhAvaittANaM, tao gacchasi khattiyA ! ' // 46 // he kSatriya ! cA~dI, sonA, maNi, motI, kA~se ke bartana, vastra, vAhana tathA koSa ko bar3hAkara usake uparAnta pravrajita honA // 46 // O Kshatriya! Multiply the stock of your silver, gold, gems, pearls, bronze (utensils), dresses, vehicles and treasure and then only you get initiated. (46) eyamaTTha nisAmittA, heUkAraNa- coio / o namI rAyarasI, devindaM iNamabbavI - // 47 // devendra ke isa kathana ko suna, hetu - kAraNa se prerita nami rAjarSi ne usase kahA- // 47 // Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus - (47) suvaNNa-ruppasa u pavvayA bhave, siyA hu kelAsasamA asaMkhayA / narassa luddhassa na tehi kiMci, icchA u AgAsasamA aNantiyA // 48 // kailAza ke samAna svarNa aura cA~dI ke asaMkhya parvata bhI hoM, kintu unase bhI lobhI vyakti kI bilkula bhI tRpti nahIM hotI kyoMki icchAe~ AkAza ke samAna ananta haiM // 48 // If there are innumerable mountains of gold and silver, as vast and high as Kailash mountain, even then the greedy person cannot get a bit of contentment because the desires are infinite-as vast as the space. (48) puDhavI sAlI javA ceva, hiraNNaM pasubhissaha / paDipuNaM nAlamegassa, ii vijjA tavaM care // 49 // samasta pRthvI, cAvala, jau tathA anya dhAnya, pazu aura svarNa- ye sabhI eka vyakti kI bhI icchA pUrI nahIM kara sakate - yaha jAnakara tapa kA AcaraNa kare // 49 //

Page #178
sacitra uttarAdhyayana sUtra navama adhyayana [ 96] The whole earth, with its crops of rice, barley and other serials along with cattle and gold all combined, cannot satisfy the ambition of even a single man. Knowing this, one should practice austerities. (49) eyamaTTha nisAmittA, heUkAraNa coio / o namiM rAyarisiM, devindo iNamabbavI - // 50 // nami rAjarSi ke isa kathana ko suna, hetu - kAraNa se prerita devendra ne unase kahA- // 50 // Hearing sage Nami's answer, the king of gods, on the basis of his reason and logic, spoke thus to the sage- (50) 'accheragamabbhudae, bhoe cayasi patthivA! asate kAme patthesi, saMkappeNa vihannasi ' // 51 // he pRthvInAtha! Azcarya hai ki abhyudaya kAla meM pratyakSa prApta bhogoM kA to tyAga kara rahe ho aura aprApta bhogoM kI icchA kara rahe ho; tuma apane saMkalpa se hI pratAr3ita ho rahe ho // 51 // O Lord of the land! It is surprising that during the prime of your life you are renouncing the available pleasures and comforts and seeking those that are not available or non-existent; you are, in fact, suffering due to your own resolve. (51) eyamaMTTha nisAmittA, heU kAraNa- coio / tao namI rAyarisI, devindaM iNamabbavI - // 52 // devendra ke isa kathana ko suna aura hetu kAraNa se prerita ho nami rAjarSi indra se kahate haiM- // 52 // Hearing these words from Indra and stirred by logic and reason sage Nami answered to Indra thus - (52) 'sallaM kAmA visaM kAmA, kAmA AsIvisovamA / kAme patthemANA, akAmA janti doggaI // 53 // jagat ke kAmabhoga zalya haiM, viSa haiM aura AzIviSa sarpa ke samAna haiN| jo loga kAmabhogoM kI icchA to rakhate haiM lekina kisI kAraNavaza bhoga nahIM pAte, ve bhI durgati meM jAte haiM // 53 // The mundane and carnal pleasures are thorns, poison and are like a snake with venomous fangs. Even those who hanker for these but are unable to enjoy for some reason end up in misery (lower rebirth). (53) ahe vayai koheNaM, mANeNaM ahamA gaI / mAyA gaIpaDigghAo, lobhAo duhao bhayaM ' // 54 // krodha se nIca gati aura mAna se adhama gati kI prApti hotI hai tathA chala-kapaTa - mAyA sugati ko roka detI hai aura lobha se isa loka tathA paraloka donoM meM bhaya hotA hai // 54 // Anger leads to mean existence, conceit leads to meanest existence, deceit obstructs the progress of noble existence and greed begets fear in both the worlds (this life and the next). (54)

Page #179
[97] navama adhyayana sacitra uttarAdhyayana sUtra avaujjhiUNa mAhaNarUvaM, viuvviUNa indattaM / vandai abhitthuNanto, imAhi mahurAhiM vaggUhiM - // 55 // viprarUpa ko tyAgakara devendra apane vAstavika rUpa meM AyA tathA madhura aura prazasta vacanoM se nami rAjarSi kI vandanA karatA huA kahane lagA- // 55 // Shedding the disguise as a Brahmin, the king of gods, appeared in his real form. After bowing and paying homage to sage Nami in sweet and illustrious terms he said- (55) 'aho ! te nijjio koho, aho ! te mANo parAjio / aho ! te nirakkiyA mAyA, aho ! te lobho vasIkao // 56 // aho! tumane krodha para vijaya prApta kI / aho ! tumane mAna ko parAjita kara diyaa| aho ! tumane chala-kapaTa - mAyA ko dUra kara diyA / aho ! tumane lobha ko vaza meM kara liyA // 56 // Great! You have conquered anger. Great! You have defeated conceit. Great! You have wiped off deceit. Great! You have subjugated greed. (56) aho! te ajjavaM sAhu, aho ! te sAhu maddavaM / aho! te uttamA khantI, aho! te mutti uttamA // 57 // aho ! tumhArA Arjava uttama hai| aho ! tumhArA mArdava uttama hai| tumhArI kSamA aura nirlobhatA uttama hai // 57 // Great! Your simplicity is commendable and so is your humbleness. Great! Your forgiveness is lofty and so is your freedom from attachment (greed). (57) ihaM si uttamo bhante !, peccA hohisi uttamo / lagattamuttamaM ThANaM, siddhiM gacchasi nIrao' // 58 // bhagavan! Apa isa loka meM bhI uttama haiM aura paraloka meM uttama hoNge| karma-mala se rahita hokara Apa loka meM uttamottama sthAna - siddha-sthAna ko prApta kareMge // 58 // O venerable! You are excellent in this world (birth) and so would you be in the next world (birth). Getting free of the slime of karma you will attain the loftiest abode of liberation, the state of perfection ( Siddhi). (58) evaM abhitthuNato, rAyarisiM uttamAe saddhAe / payAhiNaM karento, puNo puNo vandaI sakko // 59 // isa prakAra devendra - zakrendra ne uttama zraddhA se nami rAjarSi kI stuti aura pradakSiNA kI aura bAra- bAra vandanA kI // 59 // Thus Indra praised and circumabulated the sage with profound faith and offered salutations repeatedly. ( 59 )

Page #180
on sacitra uttarAdhyayana sUtra navama adhyayana [98] to vandiUNa pAe, cakkaMkusalakkhaNe munnivrss| AgAseNuppaio, lliycvlkuNddltiriiddii||60|| tatpazcAt nami munirAja ke cakra aura aMkuza ke lakSaNoM se yukta pAda-padmoM kI vandanA karake lalita tathA capala kuNDala aura mukuTa dhAraNa kiye huye devarAja zakrendra AkAza meM Upara calA gayA // 60 // After that, bowing down at sage Nami's lotus-feet having marks of wheel and goad (hook), the king of gods, adorned with dangling earrings and crown, rose high in the sky. (60) namI namei appANaM, sakkhaM sakkeNa coio| caiUNa gehaM vaidehI, sAmaNNe pjjuvtttthio||61|| rAjarSi nami ne apanI AtmA ko Atma-bhAvoM meM vinata kiyA, sAkSAt indra dvArA prerita kiye jAne para bhI dharma se vicalita nahIM hue, gRha tathA videha deza kI rAjyalakSmI ko tyAga kara zrAmaNya bhAva meM sthira rhe|| 61 // Sage Nami submerged himself into his soul. In spite of being dissuaded by Shakrendra himself he did not waver from his duty (ascetic code). Renouncing his home and the kingdom of Videh, he remained steadfast in his ascetic state. (61) evaM karenti saMbuddhA, paMDiyA pviykkhnnaa| viNiyadRnti bhogesu, jahA se namI raayrisii||62|| -tti bemi| saMbuddha, paNDita, pravicakSaNa sAdhaka aisA hI AcaraNa karate haiM; nami rAjarSi ke samAna kAmabhogoM se nivRtta hokara Atma-sAdhanA meM nirata hote haiN| 62 // -aisA maiM kahatA huuN| The enlightened, scholarly and proficient aspirants follow the same conduct; like sage Nami they renounce mundane pleasures and comforts and get engrossed in spiritual practice. (62) -So I say.

Page #181
[99] navama adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 7-sAdhAraNa makAna gRha hotA hai| sAta yA usase adhika maMjiloM kA bhavana prAsAda kahalAtA hai| athavA devamandira aura rAjabhavana prAsAda kahalAte haiN| (vRhad vRtti) gAthA 8-'hetu'-sAdhya ke abhAva meM jisakA abhAva nizcita ho, use hetu kahate haiN| usakA prayoga isa prakAra hai-jaise ki indra kahatA hai-"tumhArA abhiniSkramaNa anucita hai, kyoMki tumhAre abhiniSkramaNa ke kAraNa samUce nagara meM hRdayadrAvaka kolAhala ho rahA hai|" pahalA aMza pratijJA vacana hai, ataH vaha pakSa hai| dUsarA vacana hetu hai, jo abhiniSkramaNa ke anaucitya ko siddha karatA hai| ___ kAraNa-jisake abhAva meM kArya kI utpatti kisI bhI prakAra sambhava na ho, arthAt jo niyata rUpa se kArya kA pUrvavartI ho, use kAraNa kahate haiN| jaise dhUmra rUpa kArya kA pUrvavartI kAraNa agni hai| isa prasaMga meM indra ne jo kahA ki "(yadi) tuma abhiniSkramaNa nahIM karate, to itanA hRdayadrAvaka kolAhala nahIM hotaa|" isameM kolAhala kArya hai, abhiniSkramaNa usakA kAraNa hai| (sukhabodhAvRtti) - gAthA 24-mUla "posaha' zabda ke zvetAmbara sAhitya meM "poSadha" tathA "proSadha" donoM saMskRta rUpAntara milate haiN| digambara sAhitya meM ise "proSadha" aura bauddha sAhitya meM "uposatha" kahate haiN| zAntyAcArya ne poSadha kI vyutpatti kI hai-"dharma ke poSa arthAt puSTi ko dhAraNa karane vAlA vratavizeSa-"poSa dharmapuSTi vidhte|" (vR. vR.) bauddha paramparA meM (aMguttara nikAya, bhA. 1, pR. 212) ke anusAra pratyeka pakSa kI aSTamI, caturdazI aura paMcadazI (pUrNimA aura amAvasyA) ko uposatha hotA hai| uposatha meM prANiyoM kI hiMsA, corI, maithuna aura mRSAvAda kA tyAga hotA hai| rAtri meM bhojana nahIM kiyA jaataa| dina meM bhI vikAla meM eka bAra hI bhojana hotA hai| mAlA, grantha Adi kA upayoga nahIM kiyA jAtA hai| KAAAAAAMIRICIATION IMPORTANT NOTES KEKRITHIKATTA Verse 7-Ordinary building is called house. A building with seven or more storeys is called praasaad or mansion. Temples and palaces are also called praasaad. (Vrihad Vritti) Verse 8 Hetu-That which becomes meaningless in absence of inference is called hetu (reason). For example, the king of gods says-"Your renunciation is not proper, because by that heart rending uproar is taking place.' The first portion of this sentence is a statement of proposition that is to be proved, so it is one side of the argument. The second sentence is the reason which proves the improperness of renunciation." Kaaran-In absence of which there is no possibility of an action; in other words, that which essentially precedes an action is called Kaaran (cause). For example, fire is the preceding cause of smoke. In the present context-The king of gods says-"Had you not renounced, so much heart rending uproar would not have taken place." Here the uproar is the effect and renouncing is its cause. (Sukhabodha Vritti) ___Verse 24-Poshadh and proshadh, both these Sanskrit renderings of the Prakrit termposaham are found in Shwetambar texts. In Digambar literature only proshadh is found and in Buddhist literature it is uposatha. Shantyacarya has given the grammatical derivation of poshadh as-The vow, which enriches dharma (religious duty) is called poshadh. (posha dharmapushti vidhate) (V.V.) According to Buddhist tradition (Anguttara Nikaya, Vol., I. p. 212) on eighth, tenth and fifteenth days of every fortnight of lunar month uposath is observed. In this violence towards living beings, falsity, stealing and sexual intercourse are renounced, also eating during the night is abandoned. Even during the day only one meal is taken at odd hours. Books, rosary and the like are also not used.

Page #182
sacitra uttarAdhyayana sUtra dazama adhyayana : drumapatraka dazama adhyayana [ 100] pUrvAloka prastuta adhyayana kA nAma dumapattayaM (saMskRta - drumapatraka) isakI prathama gAthA ke prathama zabda ke AdhAra para rakhA gayA hai| isase pUrva nauveM adhyayana meM zramaNa saMskRti dvArA anumodita AdhyAtmika svara mukhara huA thA / isa dasaveM adhyayana meM sAdhaka ko jAgarUka rahane aura jIvana ke pratyeka kSaNa ke sadupayoga kI preraNA dI gaI hai / vRkSa ke pake hue zveta-pIta patra ko AdhAra banAkara sAdhakoM ko jIvana kI nazvaratA kA bodha dekara apramAda kI preraNA dI hai| yadyapi bhagavAna mahAvIra pratyakSa rUpa se gautama gaNadhara ko saMbodhita karate huye kahate haiM ki he gautama! eka kSaNa mAtra kA bhI pramAda mata kro| kintu yaha udbodhana zramaNa athavA zrAvaka sabhI sAdhakoM ke liye hai / mAnava jIvana kI nazvaratA ke pratipAdana ke sAtha pA~coM ekendriya sthAvarakAyoM, dvIndriya, trIndriya, caturindriya sakAya ke jIvoM kI kAyasthiti aura Ayusthiti bhI batAI gaI hai| paMcendriya jIvoM kI Ayu varNana hai| kA isa varNana kA abhiprAya yaha hai ki yadi vartamAna mAnava-jIvana meM mukti prApta nahIM kI to ananta kAla taka saMsAra meM paribhramaNa karanA pdd'egaa| manuSya gati meM bhI aneka vighna-bAdhAoM, rogoM, AtaMkoM kA varNana karake kahA gayA hai ki zarIra dina-dina kSINa ho rahA hai ataH pramAda ko jIvana meM sthAna mata do| zIghrAtizIghra apane lakSya-mukti ko prApta karo / apramAda kA prabala preraka yaha eka adhyayana hI vairAgya grantha ke rUpa meM pratiSThApita ho sakatA hai| isa adhyayana kI bhASA sulalita aura hRdayahAriNI hai| zailI kI pravAhazIlatA meM pravahaNa karatA huA sAdhaka (pAThaka) vairAgya bhAvoM meM sarAbora ho jAtA hai| niyukti, cUrNi Adi ke anusAra isa adhyayana kI pRSThabhUmi meM gautama gaNadhara kI khinnatA batAI gaI hai| usa khinnatA kA kAraNa kaI ghaTanAe~ thiiN| sabhI ghaTanAe~ ' uttarAdhyayana mahimA' meM saMkalita haiN| pAThaka vahA~ dekheN| gautama kI khinnatA kA pramukha kAraNa unheM kevalajJAna kI utpatti na honA thA jabaki unake bAda pravrajita hue aneka sAdhu kevalI bana cuke the / gautama ko kevalajJAna na hone kA pramukha kAraNa unakA bhagavAna ke prati dharma - sneha thA / isIlie bhagavAna ne isa adhyayana kI 28vIM gAthA meM gautama ko sneha baMdhana ko tor3ane kI purajora preraNA dii| isa saMpUrNa adhyayana meM apramAda, satata jAgarUkatA, nirlepatA, cAritra aura jJAna ArAdhanA kA svara guMjAyamAna hai| sAdhaka kI nirdoSa aura satata sAdhanA ke liye yaha adhyayana mahatvapUrNa preraNA pradAna karatA hai| prastuta adhyayana meM 37 gAthAe~ hai|

Page #183
[101] 2914 3782 sacitra uttarAdhyayana sUtra U DASHAM ADHYAYAN: DRUMAPATRAK Foreview The title, Dumapattayam (Drumapatrak) of this chapter is based on the first word of the first verse. In the preceding ninth chapter the spiritual trend supported by the Shraman culture was elaborated. In this chapter an aspirant is inspired to remain alert and rightly utilize every moment of life. Taking mature (about to fall) pale leaf of a tree as an example and edifying the aspirants about the mortal nature of life, inspiration is given to them to avoid stupor (pramaad). Apparently Bhagavan Mahavir directly addresses only Gautam Ganadhar-'O Gautam! Avoid even a momentary stupor.' However, this message is meant for all aspirants, ascetics as well as householders. Along with the description of transient nature of human life, life-span and body-duration of the five one-sensed immobile beings, two-sensed, three-sensed and four-sensed mobile beings have also been mentioned. The life-span of five-sensed beings has also been detailed. The underlying idea of all this description is the fact that if one does not attain liberation during this human life then he will be trapped in the unending cycles of rebirth for all time. Elaborating the impediments, obstacles, ailments and fears faced in human life, it has been established that every passing day the body is degenerating, therefore allow no space to stupor in life and try to attain your goal of liberation as soon as possible. As this chapter carries strong inspiration for non-stupor it can well be promoted as a source book for detachment. The language of this chapter is very charming and lucid. Moving with the flowing style the aspiring reader gets overwhelmed by feelings of detachment. According to commentaries (Niryukti, Churni etc.) the background of this chapter is said to be the exasperation of Gautam Ganadhar. There were numerous incidents at the back of his vexation. All those incidents are compiled in the book Uttaradhyayan Mahima. Readers may refer to that. The primary cause of Gautam's vexation was his inability to attain omniscience while many of his junior ascetics had been successful. The main cause for this inability to attain omniscience was his pious adoration for Bhagavan Mahavir. That is the reason Bhagavan Mahavir gave strong inspiration to shatter this bond of fondness to Gautam in the 28th verse of this chapter The whole chapter is impregnated with the theme of practicing non-stupor, constant alertness, non-attachment, right conduct and pursuit of knowledge. This chapter is full of inspiration for faultless and continued spiritual pursuit. The chapter contains 37 verses.

Page #184
sacitra uttarAdhyayana sUtra dasamaM ajjhayaNaM : dumapattayaM dazama adhyayana : drumapatraka Chapter-10: THE TREE-LEAF dazama adhyayana [ 102] dumapattae paMDuyae jahA, nivaDai rAigaNANa accae / evaM maNuyANa jIviyaM, samayaM goyama! mA pamAyae // 1 // jisa prakAra rAtriyA~ (samaya) bIta jAne para vRkSa kA pakA huA pattA jhar3a jAtA hai / usI prakAra manuSya kA jIvana hai| isaliye he gautama! kSaNa mAtra bhI pramAda mata karo // 1 // With passing of nights (time) the mature pale leaf of a tree gets shed; same is the fate of human life. Therefore, Gautam! Do not be negligent (in stupor or pramaad) even for a moment. (1) kusagge jaha osabindue, thovaM ciTThai lambamANae / . evaM maNuyANa jIviyaM samayaM goyama ! mA pamAyae // 2 // kuza (ghAsa) ke agra bhAga ( noMka) para camakate huye osa - bindu ke samAna yaha mAnava-jIvana kSaNik hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 2 // This human life is ephemeral like a shining dew-drop on the tip of grass. Therefore, Gautam! Be not negligent even for a moment. (2) ii ittariyammi Aue, jIviyae bahupaccavAyae / vihuNAhi rayaM pure kaDaM, samayaM goyama ! mA pamAyae // 3 // yaha alpakAlIna manuSya Ayu bhI bahuta se vighnoM se bharI hai aura isI meM sampUrNa karma - raja ko jhAr3a denA hai| isalie he gautama! kSaNa mAtra kA bhI pramAda mata karo // 3 // This short human life-span is filled with many impediments and this is all the time we have to shed the dust of karmas. Therefore, Gautam! Be not negligent even for a moment. (3) dulhe khalu mANuse bhave, cirakAleNa vi savvapANiNaM / gADhA vivAga kamNo, samayaM goyama ! mA pamAyae // 4 // saMsAra ke samasta prANiyoM ko cirakAla se hI manuSya janma kI prApti bahuta durlabha rahI hai aura karmoM kA vipAka atyanta sudRr3ha tathA tIvra hai| isa kAraNa he gautama! kSaNa mAtra kA bhI pramAda mata karo // 4 // For all (classes of) living beings the chance of human rebirth has been rare since time immemorial and the fruition of karmas is very strong and intense. Therefore, Gautam! Be not negligent even for a moment. (4)

Page #185
drama patra osa bindu citra kramAMka 25 ILLUSTRATION No. 25

Page #186
5555555555555 @59595959595959595959595959595959595955559595959595959595555555@ citra paricaya 25 jIvana kI kSaNabhaMguratA Illustration No. 25 (1) yaha jIvana vRkSa ke patte kI taraha nazvara hai / harI-harI kauMpaleM (zizukAla) samaya Ane para pIlA pattA banakara (jarA - jIrNa hokara ) jhar3a jAtI haiN| " (2) kuza (DAbha) kI noMka para TikI huI osa kI bU~deM kucha samaya taka motI kI bhA~ti camakakara dhUpa lagate hI sUkha jAtI haiM- aisA kSaNik hai mAnava - jIvana / - adhyayana 10, sU. 1-2 TRANSIENCE OF LIFE (1) This life is transient like leaves of a tree. The green sprouts (childhood) with passage of time turn to yellow leaves (old age) and fall down. (2) Dew-drops at the tip of grass shine like pearls for a few moments but as the rays of sun-light touch them, they dry up. So transient is human life. -Chapter 10, Aphorism 1-2 555555555555555555555555550 Wan 1 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9

Page #187
[103] dazama adhyayana sacitra uttarAdhyayana sUtra puDhavikkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 5 // pRthvIkAya meM utpanna huA jIva, usI kAya meM punaH punaH janma-maraNa karatA huA, adhika asaMkhyAtakAla taka pRthvIkAya meM hI rahatA hai / ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 5 // A soul reborn in the genus of earth-bodied beings (prithvi-kaya) remains in the same genus for a maximum of uncountable period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (5) AukkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 6 // jalakAya meM utpanna huA jIva, usI kAya meM bAra- bAra janma-maraNa karatA huA, adhikatama asaMkhyAtakAla taka rahatA hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 6 // A soul reborn in the genus of water-bodied beings (jala-kaya) remains in the same genus for a maximum of uncountable period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (6) te ukkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 7 // jo jIva tejaskAya meM utpanna hotA hai, vaha usI kAya meM bAra-bAra janma-maraNa karatA huA, adhika se adhika saMkhyAtIta-asaMkhyakAla taka usI tejaskAya meM rahatA hai / ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 7 // A soul reborn in the genus of fire-bodied beings (tejas-kaya) remains in the same genus for a maximum of uncountable period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (7) vAukkAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhAIyaM, samayaM goyama ! mA pamAyae // 8 // vAyukAya meM jo jIva utpanna hotA hai, vaha bAra-bAra vAyukAya meM hI janma-maraNa karatA huA, adhika se adhika asaMkhyakAla taka usI vAyukAya meM rahatA hai / ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 8 // A soul reborn in the genus of air-bodied beings (vaayu-kaya) remains in the same genus for a maximum of uncountable period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (8) vaNassaikAyamaigao, ukkosaM jIvo u saMvase / kAlamaNantadurantaM, samayaM goyama ! mA pamAyae // 9 // vanaspatikAya meM utpanna huA jIva, bAra-bAra janma-maraNa karatA huA, utkRSTata: duranta anantakAla taka usI kAya meM rahatA hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 9 //

Page #188
sacitra uttarAdhyayana sUtra dazama adhyayana [ 104] A soul reborn in the genus of plant-bodied beings (vanaspati-kaya) remains in the same genus for a maximum of infinite period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (9) beindiyakAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhijjasanniyaM, samayaM goyama ! mA pamAyae // 10 // dvIndriyakAya meM utpanna huA jIva adhika se adhika saMkhyAtakAla taka usI kAya meM rahatA hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 10 // A soul reborn in the genus of two-sensed beings (dvindriya-kaya) remains in the same genus for a maximum of countable period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (10) teindiyakAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhijjasanniyaM, samayaM goyama ! mA pamAyae // / 11 // trIndriyakAya ke jIvoM kI utkRSTata: kAyasthiti saMkhyAtakAla taka kI hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 11 // A soul reborn in the genus of three-sensed beings (trindriya-kaya) remains in the same genus for a maximum of countable period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (11) caurindiyakAyamaigao, ukkosaM jIvo u saMvase / kAlaM saMkhijjasanniyaM, samayaM goyama ! mA pamAyae // 12 // caturindriyakAya meM utpanna huA jIva adhika se adhika saMkhyAtakAla taka usameM rahatA hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 12 // A soul reborn in the genus of four-sensed beings (chaturindriya-kaya) remains in the same genus for a maximum of countable period of time by getting reborn time and again. Therefore, Gautam! Be not negligent even for a moment. (12) paMcindiyakAyamaigao, ukkosaM jIvo u saMvase / satta-bhavaggaNe, samayaM goyama ! mA pamAyae // 13 // paMcendriyakAya meM utpanna huA jIva adhika se adhika sAta yA ATha bAra taka usI gati meM janma-maraNa kara sakatA hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata karo // 13 // A soul reborn in the genus of five-sensed beings (panchindriya-kaya) can remain in the same genus, getting reborn for a maximum of seven or eight times. Therefore, Gautam ! Be not negligent even for a moment. (13) deve neraie ya aigao, ukkosaM jIvo u saMvase / ikkikka bhavaggahaNe, samayaM goyama ! mA pamAya // 14 // deva aura nArakI jIva adhika se adhika usI gati meM eka bAra hI janma lete haiN| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 14 //

Page #189
saMsAra cakra manuSya pRthvIkAya apakAya nAraka jaskAya ti.paMcendriya vAyukAya vanaspatikAya caturindriya trIndriya citra kramAMka 26 ILLUSTRATION No. 26

Page #190
0555555555555555555555555555555555550 95455555555555555555555555555555555555555555555se | citra paricaya 26 Illustration No. 26 saMsAra cakra (1) pRthvIkAya-parvata, miTTI, maNiratna aadi| (2) apkAya-samudra, sarovara, nadI, kUpa, hima Adi kA jl| (3) agnikAya-sabhI prakAra kI agniyaaN| (4) vAyukAya-aneka prakAra kI hvaa| (5) vanaspatikAya-vRkSa, phUla, kanda, mUla aadi| (6) dvIndriyakAya-zaMkha, sIpa, kRmi aadi| (7) trIndriyakAya-cIMTI, makor3e aadi| (8) caturindriyakAya-makkhI, macchara, makar3I aadi| (9) paMcendriyakAya-tiryaMca, pazu-gAya, ghor3A Adi, pakSI-kabUtara, cir3iyA Adi, jalacara-machalI aadi| uraparisarpa-sAMpa aadi| bhujaparisarpa-nevalA aadi| (10) nAraka (11) deva-sUrya, candra, jyotiSka deva, vaimAnika deva, asura, nAgakumAra aadi| (12) manuSya-Arya anArya aadi| isa prakAra saMsAra-cakra meM jIva satata paribhramaNa karatA rahA hai| -adhyayana 10, sU. 5-16 THE CYCLES OF REBIRTH ___Earth-bodied beings-mountain, sand, gemstones etc.; ___Water-bodied beings-water of ocean, lake, river, well, ice etc.; Fire-bodied beings-all kinds of fires and flames%3B Air-bodied beings-various kinds of air;" (5) Plant-bodied beings-trees, flowers, roots, etc.; (6) Two-sensed beings-conch-shell, mother of pearl, worms etc.; Three-sensed beings-ants, small insects etc.; Four-sensed beings-house-flies, mosquitoes, spiders etc.; (9) Five-sensed beings-animals-cows, horses etc., birds-pigeons, sparrows, etc., aquatic-fishes etc.; (10) Infernal beings; (11) Gods-Sun, Moon, Stellar Gods, Vaimanik Gods, Asur, naagkumar God etc.; (12) This way soul continuous to wander in the cycle of rebirth. ___ -Chapter 10, Aphorism 5-16 9555555555555555555555555555555555555)))))))

Page #191
[105 ] dazama adhyayana sacitra uttarAdhyayana sUtra The divine and infernal-beings get reborn in the same genus only once. Therefore, Gautam! Be not negligent even for a moment. (14) evaM bhava-saMsAre, saMsarai suhAsuhehi kamme hiN| jIvo pamAya-bahulo, samayaM goyama ! mA pmaaye||15|| isa prakAra pramAda kI adhikatA vAlA jIva, zubhAzubha karmoM ke kAraNa janma-maraNarUpa saMsAra meM paribhramaNa karatA rahatA hai| ata: he gautama ! kSaNa mAtra kA bhI pramAda mata kro|| 15 // Thus a soul lost.in excessive stupor keeps on drifting in the world of cyclic rebirths due to meritorious and demeritorious karmas. Therefore, Gautam! Be not negligent even for a moment. (15) labhrUNa vi mANusattaNaM, AriattaM puNarAvi dullhN| bahave dasuyA milekkhuyA, samayaM gothama ! mA pmaaye||16|| manuSya-janma pAne ke bAda bhI Aryatva kI prApti aura bhI durlabha hai kyoMki bahuta se manuSya dasyu tathA mleccha bhI hote haiN| ataH he gautama ! kSaNa mAtra kA bhI pramAda mata kro|| 16 // Even on getting birth as a human it is still rare to gain nobleness since many men are bandits and ignoble also. Therefore, Gautam! Be not negligent even for a moment. (16) - labhrUNa vi AriyattaNaM, ahINapaMcindiyayA hu dullhaa| . vigalindiyayA hu dIsaI, samayaM goyama ! mA pmaaye||17|| Aryatva-prApti ke uparAnta bhI pA~coM indriyoM kI paripUrNatA-prApti aura bhI kaThina hai; kyoMki bahuta se Arya bhI paripUrNa indriyoM vAle nahIM dikhAI dete| ata: he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 17 // Even on gaining nobleness (or noble origin) it is difficult to have perfect development of all five sense organs since many nobles deprived of perfectly developed sense organs can also be seen. Therefore, Gautam! Be not negligent even for a moment. (17) __ ahINapaMcindiyattaM pi se lahe, uttamadhammasuI hu dullhaa| kutitthinisevae jaNe, samayaM goyama ! mA pmaaye||18|| paMcendriya kI paripUrNatA prApta hone para bhI uttama dharma kA zravaNa aura bhI kaThina hai kyoMki bahuta se mAnava kutIrthikoM ke upAsaka hote haiN| ataH he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 18 // Even on having perfectly developed five sense organs it is even tougher to be able to listen to the right religious tenets since there are also many men worshipping heretics. Therefore, Gautam! Be not negligent even for a moment. (18) labhrUNa vi uttamaM suI, saddahaNA puNarAvi dullhaa| micchattanisevae jaNe, samayaM goyama ! mA pmaaye||19|| uttama dharma kA zravaNa hone para bhI isa saddharma para zraddhA honA aura bhI kaThina hai kyoMki bahuta se manuSya mithyAtvI bhI hote haiM, mithyAtva kA sevana karate haiN| ataH he gautama! kSaNa mAtra kA bhI pramAda mata kro||19||

Page #192
ra sacitra uttarAdhyayana sUtra dazama adhyayana [ 106] Even on having listened to the right tenets it is difficult to have faith on this righteous path since many men are unrighteous (mithyatvi) and behave accordingly. Therefore, Gautam! Be not negligent even for a moment. (19) dhamma pi hu saddahantayA, dullahayA kAeNa phaasyaa| iha kAmaguNehimucchiyA, samayaM goyama ! mA pmaaye||20|| uttama dharma para zraddhA hone ke uparAnta bhI usakA AcaraNa karanA aura bhI duSkara hai; kyoMki bahuta se zraddhAvAna bhI kAmabhogoM meM Asakta rahate haiN| isaliye he gautama! kSaNa mAtra kA bhI pramAda mata kro||20|| Even on having faith on the righteous path it is very difficult to practice it (translate it into conduct) since many devoted persons are seen indulging in mundane pleasures and comforts. Therefore, Gautam! Be not negligent even for a moment. (20) parijUrai te sarIrayaM, kesA paNDurayA havanti te| se soyabale ya hAyaI, samayaM goyama ! mA pmaaye||21|| tumhArA zarIra jarjarita ho rahA hai, keza sapheda ho rahe haiM, sunane kI zakti kama ho rahI hai| he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 21 // Your body is wasting away, hairs are turning grey and hearing ability is on the decline. Therefore, Gautam! Be not negligent even for a moment. (21) parijUrai te sarIrayaM, kesA paNDurayA havanti te| se cakkhubale ya hAyaI, samayaM goyama ! mA pmaaye||22|| tumhArA zarIra jIrNa ho rahA hai, sira ke bAla sapheda ho rahe haiM, netra-jyoti manda ho rahI hai| he gautama ! kSaNa mAtra kA bhI pramAda mata karo // 22 // Your body is getting feeble, hairs are turning white and eye-sight is getting weak. Therefore, Gautam! Be not negligent even for a moment. (22) parijUrai te sarIrayaM, kesA paNDurayA havanti te| se ghANabale ya hAyaI, samayaM goyama ! mA pmaaye||23|| tumhArA zarIra kamajora ho rahA hai, sira ke keza zveta ho rahe haiM, sUMghane kI zakti ghaTatI jA rahI hai| he gautama! kSaNa mAtra kA bhI pramAda mata karo // 23 // Your body is getting weak, hairs are turning white and capacity to smell is waning. Therefore, Gautam! Be not negligent even for a moment. (23) parijUrai te sarIrayaM, kesA paNDurayA havanti te| se jibbhabale ya hAyaI, samayaM goyama ! mA pmaaye||24|| tumhArA zarIra parijIrNa ho rahA hai, keza zveta ho rahe haiM, jihvAbala-rasa lene aura bolane kI zakti kama ho rahI hai| he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 24 //

Page #193
[107] dazama adhyayana sacitra uttarAdhyayana sUtra Your body is getting exhausted, hairs are turning white and competence of tongue (tasting and speaking) is deteriorating. Therefore, Gautam! Be not negligent even for a moment. (24) parijUrai te sarIrayaM, kesA paNDurayA havanti te| se phAsabale ya hAyaI, samayaM goyama ! mA pmaaye||25|| tumhArA zarIra jarjarita ho rahA hai, keza zveta ho rahe haiM, kAyabala kSINa hotA jA rahA hai| he gautama ! kSaNa mAtra kA bhI pramAda mata kro|| 25 // Your body is getting atrophied, hairs are turning whitish and physical strength is reducing. Therefore, Gautam! Be not negligent even for a moment. (25) parijUrai te sarIrayaM, kesA paNDurayA havanti te| se savvabale ya hAyaI, samayaM goyama ! mA pmaaye||26|| - tumhArA zarIra jIrNa ho rahA hai, keza dhavala ho rahe haiM, sabhI prakAra ke bala kSINa ho rahe haiN| he . gautama! kSaNa mAtra kA bhI pramAda mata kro|| 26 // * Your body is weakening, your hairs are turning white and every kind of strength is on the decline. Therefore, Gautam! Be not negligent even for a moment. (26) __ araI gaNDaM visUiyA, AyaMkA vivihA phusanti te| vivaDai viddhaMsai te sarIrayaM, samayaM goyama ! mA pmaaye||27|| vAta yA pitta vikAra se hone vAlA citta kA udvega, phoDA. visacikA (haijA-vamana) Adi vividha prakAra ke zIghraghAtI rogoM se tamhArA zarIra gira jAtA hai. vidhvasta ho jAtA hai| ataH he gautama! kSaNaM mAtra kA bhI pramAda mata kro|| 27 // Dementia, boils, cholera and other mortal diseases of many kinds are wrecking and destroying your body. Therefore, Gautam! Be not negligent even for a moment. (27) . vochinda siNehamappaNo, kumuyaM sAraiyaM va paanniyN| se savvasiNehavajjie, samayaM goyama ! mA pmaaye||28|| - zarad Rtu kA candra vikAsI kamala jaise jala se lipta nahIM hotA usI prakAra tuma bhI apane sneha bandhana ko tor3a do, usameM lipta mata bano aura phira sabhI prakAra ke snehoM ko tyAga do| he gautama! isa kArya meM-sneha-bandhanoM ko tor3ane meM kSaNa mAtra kA bhI pramAda mata kro|| 28 // As the autumn lotus, blooming in moonlight, is unaffected by water, in the same way shatter your bondage of fondness. Do not get caught in affection and break all ties of attachment. Gautam! Be not negligent even for a moment. (28) ciccANa dhaNaM ca bhAriyaM, pavvaio hi si aNagAriyaM / mA vantaM puNo vi Aie, samayaM goyama ! mA pmaaye||29|| dhana tathA patnI ko tyAgakara tuma anagAra bane ho, pravrajita hue ho| una vamana kiye huye bhogoM kI punaH icchA mata kro| he gautama! kSaNa mAtra kA bhI pramAda mata karo // 29 //

Page #194
on sacitra uttarAdhyayana sUtra dazama adhyayana [ 108] Renouncing wealth and woman you have become a homeless ascetic by getting initiated. Do not desire for those vomited (rejected) pleasures. Gautam! Be not negligent even for a moment. (29) avaujjhiya mittabandhavaM, viulaM ceva dhaNohasaMcayaM / mA taM biiyaM gavesae, samayaM goyama ! mA pmaaye||30|| mitra, bAndhava, vipula dhana Adi ke saMcaya kA parityAga kara, punaH dUsarI bAra ina mitrAdi kI icchA mata karo aura unakI talAza bhI mata kro| he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 30 // After renouncing friends, kin and amassing wealth etc., do not desire for them once again and do not look out for them. Gautam! Be not negligent even for a moment. (30) na hu jiNe ajja dissaI, bahumae dissaI mggdesie| saMpai neyAue pahe, samayaM goyama ! mA pmaaye||31|| Aja jina nahIM dIkha rahe haiM aura mArgadarzakoM ke bhI bhinna-bhinna aneka prakAra ke mata haiM (bhaviSya meM sAdhakoM ke samakSa yaha kaThina sthiti upasthita hogii|) kintu Aja abhI merI upasthiti meM tumheM saMsAra se pAra le jAne meM sakSama nyAyapUrNa patha prApta hai| ataH he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 31 // Today Jinas (victors of attachment and aversion) are not to be seen and there are many dogmas of creeds professed by many guides (This is about the difficulties to be faced by aspirants in future). However, at this moment when I am present, the right path to take you across the cycles of rebirth is available to you. Therefore, Gautam! Be not negligent even for a moment. (31) avasohiya kaNTagApaha, oiNNo si pahaM mahAlayaM / gacchasi maggaM visohiyA, samayaM goyama ! mA pmaaye||32|| kaMTaka bhare mArga ko chor3akara tuma vizAla mahApatha-rAjamArga para A gaye ho, dRr3ha nizcaya karake isI patha para bar3he clo| he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 32 // Leaving the thorny path you have come to the broad highway. With firm determination continue your journey on this very path. Gautam! Be not negligent even for a moment. (32) abale jaha bhAravAhae, mA magge vismevgaahiyaa| pacchA pacchANutAvae, samayaM goyama ! mA pmaaye||33|| zaktihIna bhAravAhaka ke samAna tuma viSama mArga para mata cale jAnA; kyoMki viSama mArga para calane vAle bhAravAhaka aura sAdhaka ko bAda meM pachatAnA par3atA hai| ata: he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 33 // Like a feeble burden-bearer do not shift to a tough trail. This is because the burdenbearer and the aspirant, who take an uneven path, both lament in the end. Therefore, Gautam! Be not negligent even for a moment. (33)

Page #195
jarA-jIrNa alipta kamala virakta muni kaNTaka patha durbala bhArika rAjapatha citra kramAMka 27 ILLUSTRATION No. 27

Page #196
05555555555555555555555555555555550 citra paricaya 27 Illustration No. 27 pramAda-tyAga tumhArA zarIra jarA se jIrNa aura azakta ho gayA hai| (2) zaradakAlIna kamala jaise paMka se alipta rahatA hai, usI prakAra tuma viSayoM se alipta rho| (3) dhana, striyA~, bhoga-sAmagrI ko tyAgakara punaH bhoga kI icchA mata kro| tuma ajJAna evaM Asakti ke kaMTaka patha ko chor3akara jJAna evaM zraddhA ke rAjapatha para bar3ha cale ho| jaise durbala bhAravAhaka Ubar3a-khAbar3a patha para calatA huA pachatAtA hai, tumhArI yaha sthiti nahIM ho| isaliye dharma karane meM kSaNabhara bhI pramAda mata kro| . -adhyayana 10, sU. 25-33 ABANDONING STUPOR (1) Your body has become weak and feeble by old age. (2) As autumn lotus remains unaffected by water, so you should remain unaffected by worldly pleasures. (3) Once renouncing wealth, women and pleasures, do not seek them again. (4) Leaving the thorny path of ignorance and obsession, you are advancing smoothly on the highway of knowledge of faith. . (5) A weak burden-carrier repents while moving on uneven path; you should avoid such situation. Therefore, do not be lethargic in embracing religion even for a moment. __-Chapter 10, Aphorism 25-33)

Page #197
[109] dazama adhyayana sacitra uttarAdhyayana sUtra tiNNo hu si aNNavaM mahaM, kiM puNa ciTThasi tiirmaago| abhitura pAraM gamittae, samayaM goyama ! mA pmaaye||34|| tuma saMsArarUpI mahAsAgara ko pAra kara Aye ho; kintu aba kinAre para kyoM khar3e raha gaye ho? ise pAra karane kI zIghratA kro| he gautama ! kSaNa mAtra kA bhI pramAda mata kro|| 34 // You have swum across the great ocean of cycles of rebirth; why you are still marooned so near the shore? Cross it soon and step on the other side. Gautam! Be not negligent even for a moment. (34) akalevaraseNimussiyA, siddhiM goyama loyaM gcchsi| khemaM ca sivaM aNuttaraM, samayaM goyama ! mA pmaaye||35|| tuma azarIrI siddha pada taka pahu~cAne vAlI kSapaka zreNI para ArUr3ha hokara kSema anuttara ziva rUpa siddha loka ko prApta kroge| isaliye he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 35 // You are destined to reach the supreme and beatific realm of perfection (Siddha Lok) by stepping on the trail of destruction of karinas (kshapak shreni) that leads to disembodied perfect state of emancipation. So, Gautam! Be not negligent even for a moment. (35) buddhe parinivvuDe care, gAmagae nagare va sNje| santimaggaM ca bUhae, samayaM goyama ! mA pmaaye||36|| tattvajJa, parinirvRtta-upazAMta aura saMyama meM nirata hokara tuma grAma-nagaroM meM vicaraNa karake zAMti mArga ko bar3hAo, usakA pracAra-prasAra kro| he gautama! kSaNa mAtra kA bhI pramAda mata kro|| 36 // After being aware of fundamentals, perfectly serene and engrossed in self-restraint you should become itinerant. Wandering in villages and cities you should propagate and popularize the path of peace. As such, Gautam ! Be not negligent even for a moment. (36). buddhassa nisamma bhAsiyaM, sukahiyamaTThapaovasohiyaM / rAgaM dosaM ca chindiyA, siddhigaI gae goyme|| 37 // -tti bemi| artha aura padoM se suzobhita, sukathita sarvajJa bhagavAna mahAvIra kI vANI ko sunakara tathA rAga-dveSa kA chedana kara gautama gaNadhara siddha gati meM gye|| 37 // -aisA maiM kahatA huuN| Having heard the lucid sermon of omniscient Bhagavan Mahavir, adorned with meaningful verses and destroying attachment and aversion, Gautam Ganadhar attained the state of liberation. (37) -So I say.

Page #198
In sacitra uttarAdhyayana sUtra ekAdaza adhyayana [110] ekAdaza adhyayana : bahuzruta pUjA | pUrvAloka prastuta adhyayana kA nAma bahuzruta pUjA hai| bahuzruta kA abhiprAya viziSTa jJAniyoM se hai| isa adhyayana meM jJAniyoM kI zreSThatA aura unakI mahattA kA varNana kiyA gayA hai| pUjA kA abhiprAya yahA~ bahuzrutoM ke prati bahumAna, bhakti aura mAnasika, vAcika, kAyika vinamratA hai| pichale dasaveM adhyayana drumapatraka meM sAdhaka ko apramAda kI preraNA dI gaI thI aura prastuta adhyayana meM jJAniyoM kI mahimA kA ullekha hai| bahuzrutoM kI tIna koTiyA~ mAnI gaI haiM-(1) jaghanya-kama se kama AcAra prakalpa aura nizItha sUtra kA jJAtA ho, (2) madhyama-vRhatkalpa aura vyavahArasUtra kA jJAtA ho, aura (3) utkRSTanauveM pUrva kI tIna vastuoM athavA dasaveM pUrva kA jJAtA ho; aura 14 pUrva kA dhArI sarvotkRSTa bahuzruta hotA hai| prastuta adhyayana meM sarvaprathama abahuzrutoM ke svarUpa kA varNana karake bahuzruta hone ke kAraNoM kA ullekha kiyA gayA hai| isakA abhiprAya sAdhaka ko bahuzruta banane kA dizA-nirdeza denA hai| ___ Age avinItatA ke 14 lakSaNa diye gaye haiM jo bahuzruta banane meM bAdhaka haiM; sAtha hI bahuzruta banane ke sAdhaka 15 guNoM kA ullekha bhI kiyA gayA hai| taduparAnta bahuzruta ko sUrya, candra, kaMthaka azva Adi bhautika jagat kI 15 viziSTa vastuoM se upamita karake jJAna aura jJAnI kI mahattA kA preraka zabdoM meM pratipAdana kiyA gayA hai| aura anta meM bahuzrutatA kI phalazruti mokSagAmitA batAI gaI hai| yaha sampUrNa adhyayana jJAna kI mahattA ko pratisthApita karatA hai| prastuta adhyayana meM 32 gAthAe~ haiN|

Page #199
[111] TCHTGET 3TETT sacitra uttarAdhyayana sUtra EKADASH ADHYAYAN : BAHUSHRUT PUJA Foreview The title of this chapter is Bahushrut Puja. The term bahushrut means one who has acquired very wide range of knowledge, a consummate or accomplished scholar. This chapter informs about the nobility and importance of scholarly ascetics. The term puja literally means worship and it includes expression of reverence and devotion as well as mental, vocal and physical humbleness towards scholarly ascetics. In the preceding chapter the aspirant was inspired to be alert or free of stupor. This chapter discusses the glory of the wise. The accomplished scholarly ascetics are said to be of three levels-1. At the lowest level-he should at least be a scholar of Aachaara Prakalp and Nisheeth Sutra. 2. At the medium level-he should also be a scholar of Vrihatkalp and Vyavahaara Sutra. 3. At the higher level-he should also be a scholar of three sections (Vastu) of the ninth Purva (the subtle canons of Jains) or the tenth Purva. A scholar of the fourteen Purvas is the supreme scholar. The chapter, first of all, describes those who are lower than the Bahushrut (accomplished scholarly ascetic) level. Then the reasons for becoming an accomplished scholarly ascetic have been enumerated. The purpose of this is to provide guidance to aspirants for becoming accomplished scholarly ascetics. After that, fourteen signs of immodesty are mentioned. These are impediments in becoming an accomplished scholarly ascetic. Also mentioned are the fifteen qualities that help attaining the goal. All this is followed by a lucid and inspiring narration of importance of knowledge and the knower, employing fifteen metaphors from the physical world, such as the sun, the moon, Kanthak (a superior breed) horse etc. In the end the consequence of such superb learning is mentioned as attainment of liberation. The whole chapter establishes the greatness of knowledge. The chapter contains 32 verses.

Page #200
sacitra uttarAdhyayana sUtra ekAdaza adhyayana [ 112] ikkArasamaM ajjhayaNaM : bahussuyapujjA ekAdaza adhyayana : bahuzruta pUjA Chapter-11: ADORATION OF ACCOMPLISHED SCHOLARLY ASCETICS saMjogA vippamukkassa, aNagArassa bhikkhuNo / AyAraM pAukarissAmi, ANapuvviM suNeha me // 1 // sabhI saMyogoM se vipramukta bhikSAjIvI anagAra ke AcAra kA maiM anukrama se varNana kruuNgaa| use mujhase suno // 1 // I will describe the conduct of a homeless ascetic, who is free of all worldly ties, in proper sequence. Listen that from me. (1) je yAvi hoi nivvijje, thaddhe luddhe aNiggahe / abhikkhaNaM ullavaI, aviNIe abahussue // 2 // jo vidyAhIna - jJAnahIna hai athavA vidyAvAna hokara bhI ahaMkArI hai, rasAdi viSayoM meM lolupa hai, indriya aura mana kA nigraha nahIM karatA, bAra-bAra asaMbaddha bolatA hai aura avinIta hai - vaha abahuzruta hai|| 2 // One who is ignorant of truth or learned but conceited and arrogant, infatuated with sensual pleasures, greedy, devoid of control over his senses and mind, compulsive chatterer and immodest, is not an accomplished scholarly ascetic. (2) aha paMcahiM ThANehiM, jehiM sikkhA na labbhaI / thambhA kohA pamAeNaM, rogeNA'lassaeNa ya // 3 // (1) abhimAna, (2) krodha, (3) pramAda, (4) roga, aura (5) Alasya - ina 5 kAraNoM se vidyA kI prApti nahIM hotI // 3 // Gaining knowledge is improbable for these five reasons- 1. Conceit, 2. Anger, 3. Stupor, 4. Disease, and 5. Lethargy. (3) aha aTThahiM ThANehiM, sikkhAsIle ti vaccaI / ahassire sayA dante, na ya mammamudAhare // 4 // ina 8 kAraNoM se vyakti zikSAzIla kahA jAtA hai - (1) amaryAdita ha~sI-majAka nahIM karanA, (2) zAnta - dAnta rahanA, (3) kisI kA marma prakAzita nahIM karanA // 4 // By eight factors a man (disciple) is called well-versed-1. not indulging in unlimited frolic and mirth, 2. remaining calm and composed, 3. not revealing secrets of others. (4)

Page #201
[113] ekAdaza adhyayana sacitra uttarAdhyayana sUtra , nAsIle na visIle, na siyA ailolue| akohaNe saccarae, sikkhAsIle tti vuccii||5|| (4) sarvathA zIlarahita na honA, (5) vikRta zIla vAlA na honA, (6) atilolupI-rasa laMpaTa na honA, (7) atyadhika krodhI na honA, tathA (8) sadA satya meM anurakta rahanA // 5 // . 4. not being completely devoid of uprightness, 5. not adhering to perverse values, 6. not being excessively covetuous, 7. not being excessively angry, and 8. being loving always. (5) aha caudasahi ThANehiM, vaTTamANe u sNje| aviNIe vuccaI so u, nivvANaM ca na gcchi||6|| abhikkhaNaM kohI havai, pabandhaM ca pkuvvii| mettijjamANo vamai, suyaM labhrUNa majjaI // 7 // avi pAvaparikkhevI, avi mittesu kuppii| suppiyassAvi mittassa, rahe bhAsai pAvagaM // 8 // paiNNavAI duhile, thaddhe luddhe annigghe| asaMvibhAgI aciyatte, aviNIe tti vuccii||9|| caudaha sthAnoM-doSoM se yukta vyavahAra karane vAlA saMyamI sAdhu avinIta kahA jAtA hai aura vaha mukti prApta nahIM kara sakatA // 6 // (1) jo bAra-bAra krodha karatA hai| (2) dIrghakAla taka krodha karatA rahatA hai| (3) mitratA kiye jAne para bhI use ThukarA detA hai| (4) zrutajJAna ko upalabdha karake usakA abhimAna karatA hai||| 7 // (5) skhalanA hone para AcAryAdi kA tiraskAra karatA hai| (6) mitroM para bhI kupita hotA hai| (7) atipriya mitra ke bhI ekAnta meM avaguNavAda bolatA hai|| 8 // (8) asambaddha pralApa karatA hai| (9) drohI hai| (10) abhimAnI hai| (11) AhAra meM lubdha hai| (12) mana aura indriyoM kA nigraha nahIM krtaa| (13) asaMvibhAgI hai| (14) aprItikara hai||9|| A disciplined ascetic committing fourteen faults is called immodest or ill behaved and he cannot attain liberation. (The said fourteen faults are as follows -) (6) 1. One who gets angry often. 2. One who perseveres in his anger for long. 3. One who spurns friendship when offered. 4. One who is proud of the scriptural knowledge he has acquired. (7) 5. One who insults seniors including acharya on their slips. 6. One who gets angry even with friends. 7. One who speaks ill even of dearest friend in his absence. (8) ___8. One who talks irrelevant. 9. One who is malicious. 10. One who is conceited. 11. One who is obsessed with food. 12. One who does not discipline his senses and mind. 13. One who does not share with fellow ascetics. 14. One who is unkind. He is called immodest. (9)

Page #202
an sacitra uttarAdhyayana sUtra ekAdaza adhyayana [114] aha pannarasahiM ThANehiM, suviNIe tti vuccii| nIyAvattI acavale , amAI akuUhale // 10 // appaM cA'hikkhivaI, pabandhaM ca na kuvvii| mettijjamANo bhayaI, suyaM laddhaM na majjaI // 11 // . na ya pAvaparikkhe vI, na ya mittesu kuppii| appiyassAvi mittassa, raha kallANa bhaasii||12|| kalaha-Damaravajjae, buddhe abhijaaie| hirimaM paDisaMlINe, suviNIe tti vuccaI // 13 // pandraha sthAnoM-guNoM se suvinIta kahA jAtA hai (1) namratA, (2) acapalatA-sthiratA, (3) dambha kA abhAva-saralatA, (4) akautUhalatvagaMbhIratA // 10 // (5) kisI kI nindA na karanA, (6) lambe samaya taka krodha na karate rahanA, (7) mitroM ke prati kRtajJatA, (8) zruta-prApti hone para bhI ahaMkAra nahIM karanA // 11 // (9) skhalanA hone para bhI usakA tiraskAra na karanA, (10) mitroM paraM krodha na karanA, (11) apriya mitra ke prati bhI ekAnta meM usake kalyANa kI bAta kahanA // 12 // (12) vAkkalaha aura mAra-pITa na karanA, (13) abhijAtyatA-kulInatA (zAlInatA), (14) lajjAzIlatA, (15) prtisNliintaa-aatmliintaa| ina 15 guNoM ko dhAraNa karane vAlA sAdhu suvinIta hotA hai|| 13 // (But if he is endowed with fifteen qualities an ascetic is called modest or well. behaved. These qualities are-) 1. Humility, 2. Stability, 3. Simplicity (absence of conceit), 4. Absence of curiosity (sobriety), (10) 5. Avoidance of slandering, 6. Avoidance of extending anger for a long period, 7. Gratefulness towards friends, 8. Absence of conceit of learning. (11) 9. Avoidance of insult to seniors including acharya even when their slip shows, 10. Absence of anger towards friends, 11. Speaking good even of a bad friend in his absence. (12) 12. Avoidance of quarrels and rows, 13. Gracefulness, 14. Shyness, 15. Spiritual inclination. An ascetic endowed with these fifteen virtues is called modest. (13) vase gurukule niccaM, jogavaM uvahANavaM / piyaMkare piyaMvAI, se sikkhaM laddhamarihaI // 14 // sadA gurukula-gurujanoM kI sevA meM rahane vAlA, yoga upadhAna-zAstra-svAdhyAya saMbaMdhI tapa karane vAlA tathA priya karane vAlA aura priya bolane vAlA sAdhu zikSA-prApti ke yogya hotA hai|| 14 //

Page #203
[115] ekAdaza adhyayana sacitra uttarAdhyayana sUtra Only that ascetic is qualified to get education who is always in service of teachers, indulges in austerities related to yoga and scriptural studies, does good and speak good. (14) jahA saMkhammi payaM nihiyaM, duhao vi viraayi| evaM bahussue bhikkhU, dhammo kittI tahA suyaM // 15 // jisa prakAra zaMkha meM rakhA huA dUdha svayaM apane aura AdhAra ko suzobhita karatA hai, usI prakAra bahuzruta bhikSu meM dharma, kIrti aura zruta bhI apane aura apane AdhAra se suzobhita hote haiM, mala aura vikArarahita rahate haiN|| 15 // ___As the milk filled in conch-shell glamourizes itself as well as its base (conch-shell) so do religion, fame, and scriptural knowledge residing in an accomplished ascetic scholar (bahushrut) grace themselves as well as their base and remain free of dirt and demerit. (15) jahA se kamboyANaM, AiNNe kanthae siyaa| Ase javeNa pavare, evaM havai bhussue||16|| jaise kamboja deza ke ghor3oM meM kanthaka azva, jAti evaM vega meM zreSTha hotA hai, usI prakAra bahuzruta zreSTha hotA hai|| 16 // As, among horses from Kamboja, a well trained Kanthak (a superior breed) horse is excellent in speed and other qualities, so is an accomplished scholarly ascetic (among ascetics). (16) jahA''iNNasamArUDhe, sUre dddhprkkme| ubhao nandighoseNaM, evaM havai bhussue||17|| jisa prakAra AkIrNa-jAtimAn azva para savAra dRr3ha parAkramI zUravIra donoM ora ke nandIghoSoM jaya-jayakAroM se suzobhita hotA hai, usI prakAra bahuzruta bhI suzobhita hotA hai|| 17 // As a brave hero with unyielding valour astride a trained horse of good breed appears glamorous heralded by both camps, so glamorous appears an accomplished scholarly ascetic. (17) jahA kareNuparikiNNe, kuMjare stttthihaaynne| balavante appaDihae, evaM havai bhussue||18|| ___ jisa prakAra hathiniyoM se parivRtta sATha varSa kA zaktizAlI hAthI kisI anya hAthI se parAjita nahIM hotA, usI prakAra bahuzruta bhI aparAjita rahate haiN|| 18 // Just as a sixty years old strong bull elephant surrounded by she elephants is not defeated by any other elephant, in the same way an accomplished scholarly ascetic remains unconquered. (18)

Page #204
sacitra uttarAdhyayana sUtra ekAdaza adhyayana [116] jahA se tikkhasiMge, jAyakhandhe viraayii| vasahe jUhAhivaI, evaM havai bhussue||19|| jisa taraha tIkhe sIMgoM aura baliSTha skandhoM vAlA, gau-samUha kA adhipati, vRSabha suzobhita hotA hai, usI prakAra bahuzruta bhI zobhAyamAna hote haiN|| 19 // As a large bull with pointed horns and strong shoulders looks grand as the leader of its herd, so does an accomplished scholarly ascetic. (19) jahA se tikkhadADhe, udagge dupphNse| sIhe miyANa pavare, evaM havai bhussue||20|| jaise tIkSNa dAr3hoM vAlA, pUrNa yuvA aura durjeya siMha vanya pazuoM meM pradhAna hotA hai, usI prakAra bahuzruta bhI hotA hai|| 20 // As a lion with sharp fangs, youthful, mature and unconquerable is supreme among all wild animals, so is an accomplished scholarly ascetic (among humans). (20) jahA se vAsudeve, sNkh-ckk-gyaadhre| appaDihayabale johe, evaM havai bhussue||21|| jisa prakAra zaMkha, cakra aura gadA AyudhoM ko dhAraNa karane vAlA vAsudeva apratihata balazAlI yoddhA hotA hai, usI prakAra bahuzruta bhI hotA hai|| 21 // As Vasudeva, armed with conch-shell (Shankh), disc-weapon (Chakra) and mace (Gada), is an invincible and powerful warrior, so is an accomplished scholarly ascetic. (21) jahA se cAurante, cakkavaTTI mhiddddhie| cauddasarayaNAhivaI, evaM havai bahussue // 22 // jisa prakAra cAroM dizAoM ke anta taka kA svAmI, maharddhika, caudaha ratnoM kA adhipati cakravartI samrATa hotA hai, usI prakAra bahuzruta bhI caudaha pUrvo ke jJAna kA dhAraka hotA hai|| 22 // As an exalted emperor, the owner of fourteen gems (with special powers), is the emperor of the land till the end of all four cardinal directions, so is an accomplished scholarly ascetic, the possessor of the knowledge of 14 Purvas (the subtle Jain canons). (22) jahA se sahassakkhe, vajjapANI purndre| sakke devAhivaI, evaM havai bhussue||23|| jisa prakAra sahasracakSu, vajrapANi, purandara zakrendra devoM kA adhipati hotA hai, usI prakAra bahuzruta bhI divya jJAna kA adhipati hotA hai|| 23 // As the thousand-eyed, thunderbolt wielding, fortress destroyer, Shakra is the master of gods, in the same way an accomplished scholarly ascetic is the master of divine knowledge. (23)

Page #205
citra kramAMka 28 ILLUSTRATION No. 28

Page #206
05555555555555555555555))))))))) | citra paricaya 28 Illustration No. 28 bahuzruta kI 15 upamAe~ - 1 ___ jisa prakAra zaMkha meM rakhA huA dUdha nirvikAra rahatA hai, usI prakAra bahuzruta bhikSu meM dharma evaM zruta nirvikAra rahakara zobhita hote haiN| bhagavAna mahAvIra ne bahuzruta kI 15 upamAoM kA varNana kiyA hai(1) ghor3oM meM kanthaka azva, jAti evaM vega meM zreSTha hotA hai| (2) AkIrNa-jAtimAn azva para savAra dRr3ha parAkramI zUravIra donoM ora ke nandIghoSoM, jayakAroM se suzobhita hotA hai| (3) hathiniyoM se parivRta sATha varSa kA zaktizAlI hAthI kisI anya hAthI se parAjita nahIM hotaa| (4) tIkhe sIMgoM aura baliSTha skandhoM vAlA, gausamUha kA adhipati, vRSabha suzobhita hotA hai| Wan (5) tIkSNa dAr3hoM vAlA, pUrNa yuvA aura durjeya siMha vanya pazuoM meM pradhAna hotA hai| OM (6) zaMkha, cakra aura gadA AyudhoM ko dhAraNa karane vAlA vAsudeva apratihata balazAlI yoddhA hotA hai| (7) cAroM dizAoM ke anta taka kA svAmI, maharddhika, caudaha ratnoM kA adhipati cakravartI samrAT hotA hai| -adhyayana 11, sU. 15-22 055555555555555555555555555555555555555555555555555 855555555555555555555555555555555555555555555555555 15 METAPHORS FOR ACCOMPLISHED SCHOLARLY ASCETIC - 1 As milk kept in a conch-shell remains faultless, so religion and scriptural 4 knowledge remain faultless and resplendent in a learned ascetic. Bhagavan Mahavir has mentioned 15 metaphors for the learned (1) Among horses the Kanthak breed horse is excellent in speed and other qualities, so is an accomplished scholarly ascetic (among ascetics). (2) As a brave hero with unyielding valour astride a trained horse is heralded by both camps, so... (3) As a sixty years old strong bull elephant surrounded by she elephants is not defeated by any other elephant, so... As a large bull with pointed horns and strong shoulders looks grand as the leader of its herd, so... (5) As a lion with sharp fangs, youthful, mature and unconquerable is supreme 41 among wild animals, so ... As Vaasudeva, armed with Shankh, Chakra, and Gada is an invincible and powerful warrior, so ... (7) As an exalted emperor, the owner of fourteen gems, is the emperor of the land 5 till the end of all four cardinal directions, so is an accomplished scholarly ascetic. 4 -Chapter 11, Aphorism 15-225

Page #207
citra kramAMka 29 10 11 12 13 14 15 -Thasmaiph ILLUSTRATION No. 29

Page #208
@55555595959595555555955555555595555555595555555 55555555555556 citra paricaya 29 bahuzruta kI 15 upamAe~ - 2 ( 8 ) sahasracakSu, vajrapANi, purandara zakrendra devoM kA adhipati hotA hai| (9) andhakAra kA nAza karane vAlA, udaya hotA huA sahasrarazmi divAkara apane teja se jAjvalyamAna pratIta hotA hai| Illustration No. 29 (10) tArAgaNoM kA adhipati candramA nakSatroM se parivRta pUrNimA ko apanI paripUrNa jyotsnA se prakAzita hotA hai| (11) sAmAjikoM- kisAna, vyApAriyoM kA bhaNDAra surakSita evaM vibhinna prakAra ke dhAnyoM se bharA-pUrA rahatA hai| (12) anAdhRta deva kA nivAsa sthAna sudarzana jambU vRkSa sabhI vRkSoM meM zreSTha hotA hai| (13) nIlavaMta varSadhara parvata se nikalI, sadaiva jala se paripUrNa, sAgara meM milane vAlI sItA nadI anya nadiyoM se zreSTha hai| (14) aneka prakAra kI auSadhiyoM se dIpta, mahAn mandaragiri-meru parvata sabhI parvatoM meM zreSTha mAnA jAtA hai| (15) akSaya jala se bharA-pUrA tathA aneka ratnoM se paripUrNa svayaMbhUramaNa samudra zreSTha hai| vaise hI gambhIra kaSToM se abAdhita, kisI se bhI parAjita na hone vAle, avicalita, vipula zrutajJAna se paripUrNa, chaha kAya ke rakSaka, bahuzruta karmoM kA kSaya karake uttama gati ko prApta karate haiN| - adhyayana 11, sU. 22-31 15 METAPHORS FOR ACCOMPLISHED SCHOLARLY ASCETIC - 2 (8) As the thousand-eyed, thunderbolt wielding, fortress destroyer, Shakra is the lord of gods, so is an accomplished scholarly ascetic. (9) As the rising sun, the dispeller of darkness with thousand rays, is scintillating with its brilliance, so... (10) As the moon, the head of stars, surrounded by asterisms, manifests its full glow on the full-moon night; so ... (11) As a store-house of social people is well-guarded and has abundance of variety of grains, so ... (13) (12) As the Jambu tree, the abode of god Anadhrita, is best among all trees, so... As river Sita, a perennial source of water flowing from Nilavanta Varshadhara mountain up to the ocean, is the best among all rivers, so... (14) As Mandaara Giri ( Meru ) mountain, opulent with many kinds of herbs is believed to be the best among all mountains, so ... ... (15) As the Swayambhu Ramana sea, filled with endless water and an inexhaustible source of many kinds of gems is best among seas, so is an accomplished scholarly ascetic ocean-like serene, unimpeded by difficulties, invincible, unwavering, endowed with unlimited knowledge, protector of six classes of living beings, and he sheds all karmas to attain supreme state of perfection. -- Chapter 11, Aphorism (22-31) (c)55555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555555955555555955555@

Page #209
[117] ekAdaza adhyayana sacitra uttarAdhyayana sUtra jahA se timiraviddhaMse, uttiTThante divaayre| jalante iva teeNa, evaM havai bhussue||24|| jisa prakAra andhakAra kA nAza karane vAlA udaya hotA huA sahasrarazmi divAkara apane teja se jAjvalyamAna pratIta hotA hai, usI prakAra bahuzruta bhI tejasvI hotA hai|| 24 // As the rising sun, the dispeller of darkness with thousand rays, is scintillating with its brilliance, so too an accomplished scholarly ascetic scintillates (with intellectual brilliance). (24) jahA se uDuvaI cande, nkkhtt-privaarie| paDipuNNe puNNamAsIe, evaM havai bhussue||25|| jaise tArAgaNoM kA adhipati candramA nakSatroM se parivRtta pUrNimA ko apanI paripUrNa jyotsnA se prakAzita hotA hai, usI prakAra bahuzruta bhI hotA hai|| 25 // As the moon, the head of stars, surrounded by asterisms, manifests its full glow on the full moon night; so does an accomplished scholarly ascetic (among ascetics). (25) jahA se sAmAiyANaM, koTThAgAre surkkhie| nANAdhannapaDipuNNe, evaM havai bhussue||26|| jaise sAmAjikoM-kisAna, vyApAriyoM kA bhaNDAra surakSita evaM vibhinna prakAra ke dhAnyoM se bharA-pUrA rahatA hai, usI taraha bahuzrata bhI apane prakAra ke zruta se paripUrNa hotA hai|| 26 // As a store-house of social people (farmer or merchant) is well-guarded and has abundance of variety of grains, in the same way an accomplished scholarly ascetic has abundance of a variety of subjects and branches of knowledge. (26) jahA sA dumANa pavarA, jambU nAma sudNsnnaa| . aNADhiyassa devassa, evaM havai bhussue||27|| jisa prakAra anAdhRta deva kA nivAsa sthAna sudarzana jambU vRkSa sabhI vRkSoM meM zreSTha hotA hai, usI prakAra bahuzruta bhI zreSTha hotA hai|| 27 // As the Jambu tree, the abode of god Anadhrita (a presiding deity of Jambu continent), is best among all trees, so is an accomplished scholarly ascetic (among ascetics). (27) jahA sA naINa pavarA, salilA saagrNgmaa| sIyA nIlavantapavahA, evaM havai bhussue||28|| jisa prakAra nIlavaMta varSadhara parvata se nikalI, sadaiva jala se paripUrNa, sAgara meM milane vAlI sItA nadI anya nadiyoM se zreSTha hai, usI prakAra bahuzruta bhI sarvazreSTha hotA hai|| 28 // As river Sita, a perennial source of water flowing from Nilavanta Varshadhara mountain up to the ocean, is the best among all rivers, so is an accomplished scholarly ascetic (among ascetics). (28)

Page #210
ra sacitra uttarAdhyayana sUtra ekAdaza adhyayana [118] jahA se nagANa pavare, sumahaM mandare girii| nANosahipajjalie, evaM havai bhussue|| 29 // jaise aneka prakAra kI auSadhiyoM se dIpta, mahAn mandaragiri-meru parvata sabhI parvatoM meM zreSTha mAnA jAtA hai, usI taraha bahuzruta bhI zreSTha mAnA jAtA hai|| 29 // As Mandaara Giri (Meru) mountain, opulent with many kinds of herbs is believed to be the best among all mountains, so is an accomplished scholarly ascetic (among ascetics). (29) jahA se sayaMbhUramaNe, udahI akkhode| nANArayaNapaDipuNNe, evaM havai bhussue||30|| jisa prakAra akSaya jala se bharA-pUrA tathA aneka ratnoM se paripUrNa svayaMbhUramaNa samudraM zreSTha hai, usI prakAra bahuzruta bhI zreSTha jJAna ratnoM se paripUrNa hotA hai|| 30 // As the Swayambhu Ramana sea, filled with endless water and an inexhaustible source of many kinds of gems is best among seas, so is an accomplished scholarly. ascetic (among ascetics), a source of numerous gems of knowledge. (30) samuddagambhIrasamA durAsayA, acakkiyA keNai dupphNsyaa| suyassa puNNA viulassa tAiNo, khavittu kammaM gaimuttamaM gyaa||31|| . sAgara jaise gambhIra, kaSToM se abAdhita (durAsada), kisI se bhI parAjita na hone vAle, avicalita, vipula zrutajJAna se paripUrNa, chaha kAya ke rakSaka, bahuzruta karmoM kA kSaya karake uttama gati ko prApta karate haiM // 31 // The accomplished scholarly ascetics (bahushrut), ocean-like serene, unimpeded by difficulties, invincible, unwavering, endowed with unlimited knowledge, protectors of six classes of living beings, shed all their karmas and attain supreme state of perfection (liberation). (31) tamhA suyamahiTThijjA, uttmtttthgvese| jeNa'ppANaM paraM ceva, siddhiM saMpAuNejjAsi // 32 // -tti bemi| isalie uttama artha ke gaveSaka, mokSa kI icchA rakhane vAle mumukSu zruta kA adhyayana kareM jisase ve svayaM bhI mukta ho sakeM tathA anyoM ko bhI siddhi-mukti prApta karA skeN|| 32 // -aisA maiM kahatA huuN| Therefore the seekers of noble meaning and aspirants craving liberation should study the canon, so that they may attain liberation and be helpful to others in attaining the same. (32) -Sol say.

Page #211
[119 ] ekAdaza adhyayana sacitra uttarAdhyayana sUtratA OPATI NOTATION UI SHRIRAMINATIONA gAthA 21-vAsudeva ke zaMkha kA nAma pAJcajanya, cakra kA nAma sudarzana aura gadA kA nAma kaumodakI hai| lohe ke daNDavizeSa ko gadA kahate haiN| (vR. vR.) gAthA 22-jisake rAjya ke uttara sImAnta paridiganta meM himavAn parvata aura zeSa tIna digantoM meM samudra ho, vaha "cAturanta" kahalAtA hai| cakravartI ke 14 ratna isa prakAra haiM-(1) senApati, (2) gAthApati, (3) purohita, (4) gaja, (5) azva, (6) manacAhA bhavana kA nirmANa karane vAlA varddhaki arthAt bar3haI, (7) strI, (8) cakra, (9) chatra, (10) carma, (11) maNi, (12) jisase parvata zilAoM para lekha yA maNDala aMkita kiye jAte haiM, vaha kAkiNI, (13) khaDga, aura (14) dnndd| (vR. vR.) (citra dekheM) ____ gAthA 23-indra ke sahasrAkSa aura purandara nAma vaidika purANoM ke kathAnakoM para AdhArita haiN| indra ke pA~ca sau deva mantrI hote haiN| rAjA mantrI kI A~khoM se dekhatA hai, arthAt unakI dRSTi se apanI nIti nirdhArita karatA hai, isaliye indra sahasrAkSa hai| dUsarA artha hai jitanA hajAra A~khoM se dekhatA hai, arthAt unakI dRSTi se apanI nIti nirdhArita karatA hai, isaliye indra sahasrAkSa hai| dUsarA artha hai jitanA hajAra A~khoM se dIkhatA hai, indra usase adhika apanI do A~khoM se dekha letA hai, isaliye vaha sahasrAkSa hai| "jaM sahasseNa akkhANaMdIsati, taM so dohi akkhIhiM abbhahiyatarAMga pecchti|" (cUrNi) W IMPORTANT NOTES Verse 21-The name of Vasudeva's conch-shell (shankh) is Paanchjanya, that of the disc weapon (chakra) is Sudarshana and that of mace (gada) is Kaumodaki. (V.V.) Verse 22--The land area bounded by Himavan mountain on the north and by seas on the remaining three directions is called chaaturant. The 14 gems (gem like illustrious divine possessions) of a Chakravarti (the emperor of six regions of Bharat) are-1. Senapati (Commander-in-chief), 2. Gathapati (householder), 3. Purohit (priest), 4. Gaja (elephant), 5. Ashva (horse), 6. Vardhaki (carpenter who can make desired fully equipped buildings), 7. Stree (woman, i. e., chief queen), 8. Chakra (disc weapon), 9. Chhatra (umbrella), 10. Charma (leather), 11. Mani (gem), 12. Kaakini (capable of inscribing motifs on mountain rocks), 13. Khadg (sword), and 14. Dand (royal staff). (V.V.) (See illustration) Verse 23-Sahasraksha (thousand eyed) and Purandar (fort destroyer), these two names of Indra (king of gods) are based on Vedic and Puranic myths. Indra, the king of gods, has five hundred gods as ministers. The king observes through the eyes of ministers; in other words he frames his policies on the basis of information received from them; as such he is said to be having thousand eyes. Another interpretation is that as much ordinary people can see through thousand eyes, the king of gods can see much more than that by his two eyes, hence he is thousand-eyed. (Churni)

Page #212
sacitra uttarAdhyayana sUtra dvAdaza adhyayana [120] dvAdaza adhyayana : harikezIya pUrvAloka prastuta adhyayana kA nAma isake pramukha pAtra harikezabala ke nAma para prasiddha huA hai| pichale bahuzruta pUjA adhyayana meM bahuzruta kI tejasvitA kA varNana kiyA gayA hai aura prastuta adhyayana meM bahuzruta tathA zuddha zramaNadharma kA pAlana karane vAle muni harikezabala kI tejasvitA aura viziSTa prabhAvazAlitA kA varNana bar3e hI romAMcaka aura camatkArI DhaMga se pratipAdita huA hai| ____ muni harikezabala ke cANDAla kula meM janma, pUrva-janma tathA isa janma kI viziSTa ghaTanAe~, zramaNatva dhAraNa aura pAlana Adi ke sambandha meM jijJAsA honI bhI svAbhAvika hai aura unakI tejasvitA ke liye ina ghaTanAoM ko jAnanA bhI Avazyaka hai| kathAsUtra saMkSepa meM harikezabala se saMbaMdhita ghaTanAe~ isa prakAra haiM___ mathurA-nareza rAjA zaMkha saMsAra se virakta huye| unhoMne ugra tapa kiyaa| tapa ke prabhAva se aneka viziSTa labdhiyA~ unheM prApta ho giiN| grAmAnugrAma vicaraNa karate huye ve hastinApura pdhaare| bhikSA ke liye nagara kI ora cle| nagara-praveza ke do mArga the| unameM eka mArga para logoM ko Ate-jAte na dekhakara zaMkha-muni vicAra meM par3a gye| eka vyakti ko usake ghara ke bAhya bhAga meM baiThA dekhakara usase nagara-praveza kA mArga puuchaa| vaha vyakti brAhmaNa somadatta thaa| somadatta jAtyabhimAna se grasita aura zramaNadveSI thaa| usane galata mArga batAte huye kahA-"yaha mArga nikaTa kA hai| Apa zIghra hI nagara meM pahu~ca jaayeNge|" tapasvI muni usI mArga para cala diye| vAstavikatA yaha thI ki usa mArga kA nAma 'hutAzana' athavA 'hutavaha rathyA' thaa| vaha mArga agni kI bhA~ti garama rahatA thA, usa para calanA kaThina thaa| grISmakAla meM to vaha tape huye tave kI bhA~ti jalatA thaa| somadatta ne zaMkha muni ko vaha mArga dveSavaza batAyA thA, lekina jaba usane dekhA ki muni to gajagati se usa mArga para zAMtipUrvaka cale jA rahe haiM to vaha cakita huaa| usane svayaM usa mArga para calakara dekhA to use mArga hima ke samAna zItala lgaa| vaha samajha gayA ki ye viziSTa labdhidhArI muni haiM, inake tapa:prabhAva se yaha uSNa mArga zItala ho gayA hai| ___ camatkAra ko namaskAra karatA huA bAhmaNa somadatta zIghra hI zaMkha muni ke pAsa pahu~cA aura apane aparAdha kI kSamA mA~gane lgaa|

Page #213
[121] dvAdaza adhyayana sacitra uttarAdhyayana sUtra jaina zramaNa to kSamAvIra hote hI haiM, kSamA kara diyaa| sAtha hI somadatta kI jijJAsA para dharma kA upadeza bhI diyaa| upadeza se pratibaddha hokara somadatta dIkSita ho gayA, tapasyA karane lagA, lekina jAtyabhimAna aura rUpamada karatA hI rhaa| anta samaya taka bhI vaha jAti-mada ke caMgula se chUTa nahIM skaa| cAritra-pAlana ke pariNAmasvarUpa Ayu pUrNa kara vaha deva bnaa| devAyu pUrNa kara vaha mRtagaMgA ke kinAre harikeza gotrIya cANDAloM ke adhipati 'balakoTTa' nAmaka cANDAla kI patnI gaurI ke garbha se putra rUpa meM utpanna huaa| usakA nAma 'bala' rakhA gyaa| yahI bAlaka Age calakara hArakazabala khlaayaa| / pUrva-janma meM kiye gaye jAtimada aura rUpamada ke kAraNa usakA janma cANDAla-kula meM huA tathA usakA zarIra bhI kAlA-kalUTA, beDaula aura kurUpa thaa| jyoM-jyoM vaha bar3A huA, usake svabhAva meM ugratA bar3hatI gii| krodhI, jhagar3AlU aura kaTubhASI bana gyaa| zarIra kI kurUpatA aura svabhAva kI ugratA-karelA aura nIma car3hA vAlI kahAvata caritArtha ho gii| bastI ke sabhI logoM, sAthI bAlakoM aura yahA~ taka ki mAtA-pitA kI A~khoM meM bhI kaNTaka-sA khaTakane lgaa| eka bAra bastI ke sabhI loga udyAna meM basantotsava manA rahe the| bAlaka khela rahe the| harikezabala ne unake sAtha khelane kA prayatna kiyA to khela meM kisI bAta para kruddha hokara vaha apazabda bolane lagA, gAlI bakane lagA to anya bAlakoM ne use nikAla diyaa| vaha upekSita-sA eka ora baiTha gyaa| tabhI eka viSadhara sarpa niklaa| logoM ne use baiMta-lAThiyoM se usI kSaNa mAra diyaa| kucha samaya bAda eka nirviSa sarpa (damahI-alasiyA) niklaa| use dekhakara logoM ne kahA-"are yaha to viSarahita hai, kisI ko kATatA nhiiN| ise mArane se kyA lAbha? pakar3akara dUra chor3a aao|" aura kucha loga usa nirviSa sarpa ko dUra chor3akara punaH utsava-krIr3A meM nimagna ho gye| ___ harikezabala bhI isa ghaTanA ko dekha rahA thaa| usakA vicAra-pravAha bahane lagA-'prANI apane hI doSoM ke kAraNa duHkha pAtA hai, samAja kA tiraskAra sahatA hai| logoM ne viSadhara sarpa ko mAra diyA aura viSahIna ko nahIM maaraa| maiM bhI apanI kar3avI jubAna aura durvyavahAra ke kAraNa upekSita banA huA huuN| yadi ina doSoM ko chor3a dUM to sabakA priya bana jaauuN| lekina mujhameM ye doSa Aye hI kyoM? isakA kyA kAraNa hai.........|' ___yoM socate-socate harikezabala kA cintana gaharA huaa| use jAtismaraNa jJAna ho gyaa| pUrva ke do janma (somadatta vipra aura svarga ke devabhava) usake smRti-paTala para calacitra ke samAna taira gye| ___usI kSaNa use saMsAra aura sAMsArika sambandhoM tathA bhogopabhogoM se virakti ho gaI, nimna kula meM janma hone kA tathA kurUpatA evaM ugra svabhAvI hone kA kAraNa bhI jJAta ho gyaa| ___ vaha vahA~ se uThakara cala diyaa| kisI zramaNa ke pAsa pahu~cakara bhAgavatI dIkSA grahaNa kara lii| zuddha zrAmaNya-munidharma kA pAlana karane lgaa| cANDAla harikezabala aba muni harikezabala banakara grAmAnugrAma vihAra karane lge| unakI tapazcaryA itanI ucca koTi para pahu~ca gaI ki devatA bhI unheM namana karane lage, pUjya aura ArAdhya mAnane lage tathA sevA meM tatpara rahane lge|

Page #214
tara, sacitra uttarAdhyayana sUtra dvAdaza adhyayana [122] grAmAnugrAma vihAra karate huye ve vArANasI nagarI meM aaye| udyAna meM avasthita yakSa-mandira meM mAsakhamaNa kI pratijJA dhAraNa kara kAyotsarga meM lIna ho gye| unake utkaTa tapa ke prabhAva se prabhAvita yakSarAja tinduka unheM apanA ArAdhya mAnane lgaa| __kisI dina nagara-nareza kauzalika kI putrI bhadrA apanI sakhiyoM sahita. yakSa kI pUjA ke liye yakSa-mandira meM aaii| yakSa-pratimA kI pradakSiNA karate huye usakI dRSTi eka vRkSa ke nIce khar3e kAyotsarga-lIna muni harikezabala para pdd'ii| muni kI kurUpatA, malina zarIra aura vastroM ko dekhakara rAjakumArI bhadrA kA hRdaya ghRNA se bhara gyaa| glAni meM bharakara usane muni ke mu~ha para thUka diyaa| ___apane ArAdhya muni kA yaha apamAna tinduka yakSa na saha skaa| turanta rAjakumArI bhadrA ke zarIra meM praviSTa ho gyaa| yakSAviSTa rAjakumArI bhadrA aNTa-zaNTa bolatI aura anargala ceSTAe~ karatI huI behoza ho gii| sakhiyA~ kisI taraha use rAjamahala meM le gaI rAjA ne putrI ke bahuta upacAra karAye kintu koI lAbha na huaa| rAjA apanI putrI ke jIvana ke liye cintita ho gyaa| taba rAjakumArI ke zarIra meM praviSTa yakSa ne kahA ___ "rAjan! tuma kitane bhI upacAra karA lo, koI lAbha nahIM hogaa| isane mere mandira meM dhyAnalIna eka ghora tapasvI mahAmuni kA apamAna kara diyA hai| usakA phala cakhAne ke liye hI maiMne isakI yaha dazA kI hai| yadi tuma una mahAmuni ke sAtha isakA vivAha karo to maiM ise chor3a sakatA hU~ anyathA ise jIvita nahIM rahane duuNgaa|" ___ pitA ko putrI priya hotI hI hai| rAjA ne yakSa kI zarta svIkAra kara lii| yakSa rAjakumArI ke zarIra se nikala gyaa| rAjakumArI svastha ho gii| rAjA apanI putrI ko sAtha lekara tinduka yakSa ke Ayatana meM phuNcaa| pitA ne apanI putrI ke aparAdha ke liye kSamA mA~gI aura karabaddha hokara tathA bhadrA ko sAmane karake prArthanA kI-"bhagavan ! isa kanyA ne ApakA bahuta bar3A aparAdha kiyA hai| isakA prAyazcitta yahI hai ki Apa isake sAtha pANigrahaNa kareM aura yaha kanyA paricArikA ke rUpa meM ApakI sevA kre|" ___ muni harikezabala ne kahA-"rAjan ! na to isa kanyA ne merA koI aparAdha kiyA hai aura na merA apamAna hI huA hai| pANigrahaNa kI bAta to bahuta dUra, maiM brahmacarya mahAvrata kA pAlana karane vAlA huuN| jahA~ striyoM kA AvAgamana ho, vahA~ maiM Thahara bhI nahIM sktaa| tuma apanI putrI ko le jaao| mujhe isase koI prayojana nahIM hai|" rAjA ne kanyA ko yakSa-prakopa se mukta karane kI muni se prArthanA kI; lekina muni mauna ho gye| taba yakSa ne hI kahA-"muni tumheM svIkAra nahIM karate to tuma calI jaao|" rAjA apanI putrI ke sAtha vApasa lauTa aayaa|' 1. (vizeSa-aisA ullekha bhI milatA hai ki rAjA apanI putrI ko vahIM chor3akara calA AtA hai| yakSa muni harikezabala kA rUpa rakhakara rAjakumArI ke sAtha pANigrahaNa karatA hai| prAtaH muni se saccAI jAnakara rAjakumArI vApasa rAjamahala lauTa jAtI hai| taduparAnta RSi-patnI mAnakara usakA vivAha yAjJika rudradeva ke sAtha hotA hai|)

Page #215
citra kramAMka 30 ILLUSTRATION No. 30

Page #216
05555555555555555555555555555555555se | citra paricaya 30 Illustration No. 30 harikezabala kA cintana harikezabala ne dekhA ki viSadhara sA~pa ko sabhI mArate haiM, parantu viSarahita alasiye ko koI nahIM maartaa| yaha socatA huA vaha cintana meM gaharA utara gyaa| (pUrvAloka) -adhyayana 12, sU. 00 ))))))))555555555550 955555555555555555555555555555555555555555550 HARIKESH-BALA'S THOUGHTS ))))))))))))) Harikesh-bala saw that everyone kills a poisonous snake but no one kills a benign snake. This inspired him and he went deep into thoughts. -Chapter 12, Foreview ) )))))) 55 e55555555555555555555555555555555ye

Page #217
Foo000 EMAINS 50 4000 citra kramAMka 31 ILLUSTRATION No. 31

Page #218
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555555555555555555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha5556 citra paricaya 31 muni kI mahimA Illustration No. 31 (1) yakSa-pUjA karake AI rAjakumArI bhadrA ne jaba kurUpa muni ko vahA~ dekhA to usane ghRNApUrvaka muni ke Upara thUka diyaa| (2) muni - bhakta yakSa ne kruddha hokara rAjakumArI ko mUcchita kara diyA / jeba vaha kisI bhI upacAra se svastha nahIM huI to yakSa ne svapna meM nirdeza diyA - rAjakumArI muni ke sAtha vivAha karegI tabhI svastha ho paayegii| (pUrvAloka) - adhyayana 12, sU. 00 THE GLORY OF THE ASCETIC (1) After Yaksha-worship, when princess Bhadra came and saw an ugly ascetic there, she spat at him hatefully. (2) The Yaksha, a devotee of the ascetic, got angry and he made her unconscious. When all the treatments failed to bring her to senses, the Yaksha gave direction in dream- If the princess marries the ascetic, only then she will regain her senses. -Chapter 12, Foreview phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha @5555555959$55555595959595959595959595959595555555@

Page #219
sacitra uttarAdhyayana sUtra rAjA ne maMtriyoM se vicAra-vimarza kiyA to maMtriyoM ne kahA - " muni - parityaktA kanyA kA vivAha brAhmaNa ke sAtha hI kiyA jA sakatA hai|" ataH bhadrA kA vivAha vipra rudradeva yAjJika ke sAtha ho gyaa| [123] dvAdaza adhyayana rudradeva ne apanI yajJazAlA kI vyavasthA navavivAhitA patnI rAjakumArI bhadrA ko sauMpI aura eka vizAla yajJa kA Ayojana kiyaa| mAsopavAsI muni harikezabala bhikSA hetu bhramaNa karate hue saMyogavaza usI yajJazAlA meM phuNce| Age kI kathA prastuta adhyayana kI gAthA 12 se 47 taka pratipAdita hai / isa adhyayana meM kaI aisI vizeSatAe~ haiM, jo zAzvata mahatva kI haiM; jaise jAti kA koI mahatva nahIM; zIla- sadAcAra, tapa-tyAga Adi hI mahatvapUrNa hote haiN| yajJa-yAga Adi kA vAstavika svarUpa / vaidika paramparA jAti para AdhArita hai| jAti-vyavasthA ke AdhAra para hI brAhmaNa sarvocca aura pUjya mAne jAte the; jabaki cAMDAla Adi nikRSTatama / zramaNa (jaina aura bauddha donoM) paramparA jAti kA mahatva nahIM mAnatI, yahA~ sadAcaraNa aura guNoM kA mahatva tathA tapa-tyAga kI vizeSatA mAnI gaI hai| prastuta adhyayana meM muni harikezabala ne vaidika aura jaina- donoM paramparAoM ke samanvaya kA prayAsa kiyA hai| prastuta adhyayana meM puNya kSetra, Atmika yajJa, zIla- sadAcAra, cAritra, brahmacarya Adi kI yathArtha sthiti kI bar3e hI samyak DhaMga se vivecanA karake sthApanA kI gaI hai| brAhmaNatva para zramaNatva kI vijaya kI anugU~ja prasarita ho rahI hai| prastuta adhyayana meM 47 gAthAe~ haiN| Wan

Page #220
, sacitra uttarAdhyayana sUtra GIGYT 378 [124] DWADASH ADHYAYAN : HARIKESHIYA Foreview The title of this chapter is derived from the name of its principal character Harikeshbala. In the preceding chapter the glory of accomplished scholarly ascetics (bahushrut) has been described. In this chapter the glory and powerful magnetism of the accomplished scholarly ascetic Harikesh-bala, who strictly followed the duties of a Shraman (Jain ascetic), has been narrated in a lucid and exciting style. It is natural to have curiosity about ascetic Harikesh-bala's birth in a chandaal (untouchable low caste; keeper of cremation ground) family, important events of his past birth and this birth, initiation into ascetic order and strict observation of the code of conduct. Moreover, it is also necessary to know about all such incidents in order to appreciate his lofty spiritual level. The Story Briefly speaking, the important incidents in ascetic Harikesh-bala's life are as follows King Shankha, the king of Mathura city got detached from his mundane life. He did rigorous austerities. As a result he acquired many boons and special powers. Wandering from one village to another, he arrived in Hastinapur and went into the city to seek alms. There were two roads into the city. When he saw no movement on one of these roads, ascetic Shankha hesitated. He saw a man sitting outside a house and asked about the way into the city. That person was Brahmin Somdutt. He was proud of his clan and averse to shramans. As such, he pointed at the wrong path and said,"This is a short cut. You will reach the city in no time." The austere ascetic took that very path. The fact was that this road was called Hutashan or Hutavaha-rathya (Fiery road). It was always hot like fire and was difficult to walk on. During the summer months it simmered like a red hot griddle. Somdutt had pointed out this path to ascetic Shankha due to his hatred for sages. However, he was amazed when he saw the ascetic saunter peacefully on that road like an elephant. In order to check he himself walked on that road and found the path to be as

Page #221
sacitra uttarAdhyayana sUtra cool as snow. He realized that this ascetic has special powers. The road has cooled down due to his power of penance. [125 ] dvAdaza adhyayana Saluting the power of miracle, Brahmin Somdutt at once approached ascetic Shankha and begged forgiveness for his mistake. Jain ascetics are kind and forgiving. Ascetic Shankha forgave Somdutt and, on his request, gave him sermon. Getting enlightened Somdutt got initiated and started observing austerities. But he could not get rid of his pride of caste and beauty. Even at the last moment of his life he was still trapped in the pride of his caste. In spite of that, as a consequence of following ascetic conduct, he reincarnated as a divine being. At the end of his divine life-span he was reborn as the son of Gauri the wife of Balakott, the chief of the Harikesh clan of Chandaals on the banks of river Mritaganga. He was named as Bala. With passage of time he became popular as Harikesh-bala. Due to pride of clan and beauty during his past birth he was reborn in lowest Chandaal caste with a dark, deformed and grotosque body. As he grew up his disposition also became violent. He became ill tempered, quarrelsome and sharp tongued. Everyone in the village including children of his age despised him. He became a thorn even in the flash of his parents. Once all the people of his hamlet were enjoying the spring ceremony in a nearby garden. Boys were playing. Harikesh-bala also tried to play with them. While playing he got angry on something and started abusing. His playmates threw him out. He sat aside disgraced. Everyone was enjoying but Harikesh-bala was staring at them sitting alone. All of a sudden a poisonous snake came out. The crowd at once killed it with canes and sticks. After some time a benign snake came out. Seeing it, people said-"Oh! It is not poisonous. It does not bite anybody. What is the use of killing it? Catch it and leave it at some far away place." Some of them took snake away and resumed their fun games on coming back. Harikesh-bala observed all this. He got lost in his thoughts. His train of thoughts took a turn-Due to his own faults a living being suffers and is disgraced by the society. People killed the poisonous snake and did not kill the non-poisonous one. I am neglected and ignored due to my pungent speech and misbehaviour. If I remove these faults, I will be loved by all. But why these vices infected me? What is the cause of this....... Pondering thus Harikesh-bala went deeper and deeper. He attained Jatismaranjnana (the awakening of the memories of the past births). Two former births (as Brahmin Somadutt and the reincarnation as god) surfaced in his memory like a movie.

Page #222
sacitra uttarAdhyayana sUtra dvAdaza adhyayana [ 126 ] He at once got disgusted and detached from worldly connections and pleasures. He also came to know the reason for his lowly birth, ugly looks and all other vices. He stood up and moved away. Finding a Jain ascetic he got initiated and started observing ascetic conduct strictly. Chandaal Harikesh-bala now became ascetic Harikeshbala and commenced his itinerant way. His austerities reached such heights that even gods started bowing to him; considering him venerable, they were ever ready to serve him. Wandering from one village to another, he came to Varanasi city. In a Yaksha temple in a garden he took a vow of month long fast and stood engrossed in meditation. Impressed by his rigorous austerities Yaksha Tinduka accepted him as object of his adoration and devotion. One day Bhadra, the daughter of king Kaushalika, came to the Yaksha temple for worship with her friends. While circumambulating the Yaksha idol, her glance fell on the meditating ascetic. Seeing his repulsive appearance, dirty body and dress, princess Bhadra was filled with repugnance. With disgust she spat on the face of the ascetic. Tinduka Yaksha could not bear this insult of the ascetic he worshipped. He at once entered the mind of the princess. Possessed by the Yaksha, princess started flailing and uttering incoherent sounds before falling unconscious. Her friends somehow carried her to the palace. The king tried a variety of cures but his daughter's condition did not improve. He got concerned for his daughter's life. At that time the Yaksha possessing the princess spoke "O king! No matter what treatment you give, you cannot cure your daughter. She has insulted a great ascetic who was meditating in my temple. It is I who put her into this state in order to punish her. If you marry her to that great saint I will free her, otherwise I will not allow her to live." Every father loves his daughter. The king accepted Yaksha's terms and in turn the Yaksha released the princess from his clutches. The princess was cured. The king came to the temple of Tinduka Yaksha with her daughter. The father begged forgiveness for the offence of his daughter. With joined palms he made Bhadraa step ahead and submitted-"Revered one! The offence of my daughter is very serious. The only expiation for her is that you please wed this girl and then she serves you as a maidservant." Ascetic Harikesh-bala said-"O king! Neither this girl has committed any offence against me nor have I been insulted. I observe the great vow of celibacy. What to say of wedding, I cannot even stay at a place frequented by women. Please take away your daughter. She is of no use to me."

Page #223
[127] GIGT 378 TT sacitra uttarAdhyayana sUtra The king requested the ascetic to get her daughter rid of the torment caused by the Yaksha, but the ascetic remained silent. However, the Yaksha himself said"If the ascetic does not accept you, you may go." The king and his daughter returned.' When the king consulted his ministers about his daughter's marriage, they informed-"A girl abandoned by her husband can only be married to a Brahmin." As such, Bhadra was married to Brahmin Rudradev, a yajna priest. Rudradeva entrusted the management of his Yajna enclosure to his newly wedded wife Bhadra and organized an elaborate Yajna. In order to conclude his month-long fast ascetic Harikesh-bala wandering to seek alms coincidentally arrived at the same Yajna enclosure. From this point on the story continues in verses 12 to 47 of this chapter. This chapter has some special features of lasting importance, such as Caste is of no importance at all. Only virtues such as uprightness, good conduct, austerities and detachment are important. The true concept of Yajna or sacrifice and offerings is shown. Vedic tradition is based on caste. It is on the basis of the caste system that Brahmins are considered to be highest and venerable while Chandaals and the like, the lowest and worst. * Shraman traditions (both Jain and Buddhist) do not give importance to caste. They give importance to good conduct and virtues and value austerities and detachment. In this chapter ascetic Harikesh-bala makes efforts of co-operation and assimilation between the Vedic and Jain traditions. Factual position of meritorious area, self-yajna (self-sacrifice), uprightness and good behaviour, conduct, celibacy etc., has been authenticated with proper elaboration. The theme of victory of Shramanism (Jainism) over Brahaminism radiates from this chapter. The chapter has 47 verses. 4 There is another version of the story from this point on--the king left his daughter there and went back. The Yaksha disguises himself as the ascetic and marries the princess. In the morning when the princess hears the truth from the ascetic she returns to the palace. Later on considering her to be the wife of an ascetic, she is married to Rudradev, a yajna priest.

Page #224
sacitra uttarAdhyayana sUtra dvAdaza adhyayana [128] bArasamaM ajjhayaNaM : hariesijja dvAdaza adhyayana : harikezIya Chapter-12 : HARIKESH sovAgakulasaMbhUo, guNuttaradharo munnii| hariesabalo nAma, Asi bhikkha jiindio||1|| harikezabala nAmaka muni zvapAka-cANDAla-kula meM utpanna huye the kintu ve kSamA Adi uttama guNoM ko dhAraNa karane vAle jitendriya bhikSu the|| 1 // Ascetic Harikesh-bala was born in Shvapaak (chandaal) clan; but he was an ascetic endowed with great virtues including forgiveness and had conquered his senses. (1) iri-esaNa-bhAsAe, uccAra-samiIsu y| jao AyANanikkheve, saMjao susmaahio||2|| IryA, bhASA, eSaNA, uccAra-prasravaNa-khella-jalla pariSThApanikA evaM AdAna-nikSepaNa-ina pA~ca samitiyoM meM yatanAzIla, susamAdhistha evaM saMyata the||2|| ___He was alertin five circumspections (samitis) of movement (irya), speech (bhasha), alms-seeking (eshana), (4) disposal of excreta (uchchaar-prasravan-khella-jalla parishthapanika) as well as give and take (aadaan-nikshepan), as also serene and selfcontrolled. (2) maNagutto vayagutto, kAyagutto jiindio| bhikkhaTThA bambha-ijjami, jannavADaM uvddhio||3|| mana-vacana-kAya guptiyoM se gupta, indriyavijayI muni harikezabala eka dina bhikSA hetu brAhmaNoM dvArA saMpAdita yajJa-maMDapa meM phuNce||3|| Restrained by three restraints (gupti) of mind, speech and body, ascetic Harikeshbala, the conqueror of senses, while seeking alms, arrived in a yajna enclosure managed by Brahmins. (3) taM pAsiUNamejjantaM, taveNa prisosiyN| pantovahiuvagaraNaM, uvahasanti annaariyaa||4|| tapa se kRza hue zarIra vAle tathA malina evaM jIrNa upakaraNa vAle muni ko yajJa-maMDapa kI ora Ate dekhakara anArya-aziSTa vyakti unakA upahAsa karane lge|| 4 // When they saw an ascetic, with penance-emaciated body, dressed in rags and carrying old and shabby ascetic-equipment, approaching the yajna enclosure, the rustic gathering of people started making fun of him. (4)

Page #225
[129] dvAdaza adhyayana sacitra uttarAdhyayana sUtra in D..... jAImayapaDithaddha, hiMsagA ajiindiyaa| abambhacAriNo bAlA, imaM vynnmbbvii-||5|| jAtimada ke aMhakAra se grasita, hiMsaka, ajitendriya, abrahmacArI aura ajJAnI brAhmaNa isa prakAra ke vacana kahane lge-||5|| Possessed by arrogance of their caste the ignorant Brahmins, maligned with violence, unbridled senses and non-celibacy, started uttering as follows-(5) kayare Agacchai dittarUve, kAle vigarAle phokknaase| omacelae paMsupisAyabhUe, saMkaradUsaM parihariya knntthe?||6|| daitya jaise bIbhatsa rUpa vAlA, kAlA-kalUTA, vikarAla, moTI aura beDaula nAka vAlA, alpa aura jIrNa vastra vAlA, pizAca jaisA gale meM zmazAnI faTA cithar3A dhAraNa kiye huye yaha kauna A rahA hai? // 6 // With demon-like disgusting disposition, dark complexion, dreadful appearance, broad and misshaped nose, scanty and tattered dress and carrying filthy rags of the dead around his neck, who is this coming here? (6) . . kayare tuma iya adaMsaNijje, kAe va AsA ihamAgao si| omacelagA paMsupisAyabhUyA, gaccha kkhalAhi kimiha Thio si?||7|| adarzanIya rUpa vAle tuma kauna ho? kisa AzA se yahA~ Aye ho? are jIrNavastradhArI, pizAca-jaise dikhAI dene vAle, tuma yahA~ kyoM khar3e ho? haTo, yahA~ se cale jaao||7|| ... Who are you, abominable man? What expectation brings you here? Hey! Devilish looking man in tattered clothes, why are you standing here? Move ! Go away from here. (7) jakkho tahiM tinduyarukkhavAsI, aNukampao tassa mhaamunniss| . pacchAyaittA niyagaM sarIraM, imAI vynnaaimudaahritthaa-||8|| usa samaya tinduka vRkSavAsI yakSa jo muni ke prati anukampAbhAvI (sevAbhAvI) thA, usane apane zarIra ko chipAkara, muni ke zarIra meM praviSTa hokara isa prakAra ke vacana khe-|| 8 // At that moment the Yaksha residing on Tinduka tree, with feelings of compassion (devotion) for the ascetic, concealed his own body, entered the body of the ascetic and said-(8) samaNo ahaM saMjao bambhayArI, virao dhnnpynnprigghaao| parappavittassa u bhikkhakAle, annassa aTThA ihamAgao mi||9|| maiM zramaNa hU~, saMyamI hU~, brahmacArI hU~, dhana-pacana (bhojana pakAne), parigraha se virata huuN| maiM to bhikSA ke samaya, dUsaroM ke liye banAe gaye AhAra ke liye tumhAre yajJa-maMDala meM AyA huuN||9|| I am a shraman (Jain ascetic), who is restrained, celibate, free of any possessions and the need of cooking food. I have come at appropriate time (post meal-time) to your yajna enclosure to seek food that has been cooked for others (not for me). (9)

Page #226
sacitra uttarAdhyayana sUtra viyarijjai khajjai bhujjaI ya, annaM pabhUyaM bhavayANameyaM / jANAhi me jAyaNajIviNu tti, sesAvasesaM labhaU tavassI // 10 // yahA~ pracura AhAra diyA jA rahA hai, khAyA jA rahA hai, upabhoga kiyA jA rahA hai| Apa yaha nizcita jAniye ki maiM bhikSAjIvI hU~ / ataH bace huye AhAra meM se kucha tapasvI ko bhI mila jaae|| 10 // Here plenty of food is being given, eaten and consumed. I assure you that I subsist only on alms. Therefore, please let the ascetic get some food out of the leftovers. (10) uvakkhaDa bhoyaNa mAhaNANaM, attaTThiyaM siddhamihegapakkhaM / naU vayaM erisamanna-pANaM, dAhAsu tujjhaM kimihaM Thio si ? // 11 // dvAdaza adhyayana [ 130] ( yAjJika pramukha rudradeva ) - yahA~ banAyA huA, yaha bhojana kevala brAhmaNoM ke apane liye hai, ekapakSIya hai, ataH dUsaroM ko nahIM diyA jA sktaa| hama tumheM isameM se bhojana nahIM deNge| phira tuma yahA~ kyoM khar3e ho? // 11 // (Rudradeva, the head priest of the yajna-) The food prepared here is for Brahmins food and exclusively for us. As such, it cannot be given to others. We will not give any to you from this. Then why are you standing here? ( 11 ) thalesu bIyAi vavanti kAsagA, taheva ninnesu ya AsasAe / eyAe saddhAe dalAha majjhaM, ArAhae puNNamiNaM khu khettaM // 12 // (muni zarIra meM praviSTa yakSa) - uttama phasala kI AzA se kRSaka jaise U~cI bhUmi meM bIja botA hai, usI prakAra nIcI bhUmi meM bhI botA hai| isI zraddhA se mujhe bhojana dekara isa puNya kSetra kI ArAdhanA avazya kara lo // 12 // (The yaksha in the body of the ascetic -) Farmers with the hope of high yield sow seeds on higher ground and lower ground alike. With the same belief, by giving me food you must propitiate (cultivate) this (lower) field too to gain merit. (12) khettANi amhaM viiyANi loe, jahiM pakiNNA viruhanti puNNA / je mahaNA jAi - vijjovaveyA, tAiM tu khettAiM supesalAI // 13 // (rudradeva ) - saMsAra meM hameM aise kSetra jJAta haiM, jinameM boyA huA bIja pUrNa rUpa se uga AtA hai aura aise puNya kSetra jAti tathA vidyA se saMpanna brAhmaNa hI haiM // 13 // (Rudradeva -) We are well aware of such areas in the world where sown seed fully grows. Such meritorious areas are Brahmins only, who are of high birth and endowed with learning. (13) koho ya mANo ya vaho ya jesiM, mosaM adattaM ca pariggahaM ca / te mAhaNA jAivijjAvihUNA, tAiM tu khettAiM supAvayAI // 14 // (yakSa) - jinake jIvana meM krodha, mAna, hiMsA, asatya, parigraha Adi durguNoM kA samAveza hai ve brAhmaNa hote hue bhI vidyA aura jAti se hIna haiM, ve pApa kSetra haiM // 14 //

Page #227
[131] dvAdaza adhyayana sacitra uttarAdhyayana sUtra (Yaksha -) Although Brahmin, whose life is maligned with vices like anger, conceit, violence, falsehood, covetousness, they are lowly in terms of learning and caste; they, in fact, are areas of sin. (14) tubbhettha bho! bhAradharA girANaM, aLaM na jANAha ahijja vee| uccAvayAiM muNiNo caranti, tAI tu khettAI supeslaaiN||15|| he vipro ! tuma kevala veda Adi vANI kA bojhA hI Dho rahe ho| vedoM ko par3hakara bhI unakA artha nahIM samajhate ho| svayaM pAcana (bhojana banAkara) na karake jo saMyamI bhikSu samabhAvapUrvaka U~ce-nIce, choTe-bar3e gharoM se prApta bhikSA dvArA apanI saMyama yAtrA kA nirvAha karate haiM, ve hI vAstavika puNya kSetra haiN||| 15 // O Brahmins! You only carry the burden of the words of scriptures including the Vedas. Although.you have read the Vedas, you still do not understand their meaning. The ascetics who are not cooking food themselves and subsisting on alms sought from high and low or large and small families to continue their journey of restraints, only they are the real fields of merit. (15) ajjhAvayANaM paDikUlabhAsI, pabhAsase kiMtu sagAsi amhN| avi evaM viNassau annapANaM, na ya NaM dahAmu tumaM niynntthaa||16|| (rudradeva ke chAtra) hamAre adhyApakoM ke prati aise pratikUla vacana bolane vAle nirgrantha ! tU kyoM bar3ha-bar3hakara bola rahA hai? .yaha bhojana, cAhe sar3a-galakara naSTa ho jAe, kintu tumako bilakula bhI * nahIM deNge|| 16 // (Pupils of Rudradeva-) O Knotless Ascetic! How dare you speak such nasty words against our teachers? Why you are boasting so much? Even if this food rots and is wasted, we will not give it to you at all. (16) samiIhi majjhaM susamAhiyassa, guttIhi guttassa jiindiyss| jai me na dAhittha ahesaNijja, kimajja jannANa lahittha lAhaM ? // 17 // (yakSa)-maiM pA~ca samitiyoM se samAhita tathA tIna guptiyoM se gupta aura jitendriya huuN| yadi mujhe yaha nirdoSa bhojana nahIM doge to isa yajJa kA lAbha tumheM kaise milegA? // 17 // (Yaksha -) I am composed by five circumspections and restrained by three restraints and have subdued to my senses. If you do not give me this faultless food, how can you get the benefits of this yajna? (17) ke ettha khattA uvajoiyA vA, ajjhAvayA vA saha khnnddiehiN| eyaM khu daNDeNa phaleNa hantA, kaNThammi ghettUNa khalejja jo NaM ? // 18 // (rudradeva)-yahA~ kSatriya, rasoiyA, adhyApaka, chAtra Adi koI hai jo isa nirgrantha ko DaNDe se, kASTa ke phalaka se pITakara aura galA pakar3akara nikAla de|| 18 //

Page #228
tara sacitra uttarAdhyayana sUtra dvAdaza adhyayana [132] (Rudradeva-) Is there any Kshatriya (of martial race), cook, teacher or student present here who can drive this ascetic (nirgranth) off by beating with stick or wooden plank and holding from the neck ? (18) ajjhAvayANaM vayaNaM suNettA, uddhAiyA tattha bahU kumaaraa| daNDehi vittehi kasehi ceva, samAgayA taM isi tAlayanti // 19 // adhyApakoM ke aise vacana sunakara vahA~ bahuta-se kumAra daur3ate huye Ae aura RSi (harikezabala) ko DaMDoM se, beMtoM se, cAbukoM se pITane lge|| 19 // Hearing these words from teachers, many youngsters rushed forward and started beating ascetic Harikesh-bala with canes, sticks and whips. (19) ranno tahiM kosaliyassa dhUyA, bhadda tti nAmeNa annindiyNgii| taM pAsiyA saMjaya hammamANaM, kuddhe kumAre prinivvvei||20|| kauzalika rAjA kI anindya sundarI bhadrA nAmaka putrI ne RSi ko isa prakAra piTate dekhA to kruddha kumAroM ko zAnta karane kA prayAsa karane lgii|| 20 // When Bhadraa, the spotlessly beautiful daughter of king Kaushalika, saw the ascetic being beaten thus, she tried to appease the angry youngsters. (20) devAbhiogeNa nioieNaM, dinnA mu rannA maNasA na jhaayaa| narinda-devinda'bhivandieNaM, jeNa'mhi vantA isiNA sa eso||21|| (bhadrA)-yakSa devatA kI balavatI preraNA se prerita hokara mere pitA rAjA kauzalika ne mujhe inako pradAna kiyA thA; kintu ina muni ne mujhe mana se bhI nahIM caahaa| merA parityAga karane vAle ye RSi narendroM aura devendroM dvArA bhI pUjita haiN|| 21 // (Bhadraa-) On insistence of a yaksha my father gave me to this revered ascetic; but this ascetic had no desire for me. This great ascetic, who abandoned me, is worshipped by kings of men and gods. (21) eso hu so uggatavo mahappA, jiindio saMjao bmbhyaarii| jo me tayA necchai dijjamANiM, piuNA sayaM kosalieNa rnnaa||22|| ye vahI ugra tapasvI, mahAtmA, indriyavijetA, saMyata aura brahmacArI haiM; jinhoMne usa samaya mere pitA rAjA kauzalika dvArA mujhe inako diye jAne para bhI inhoMne merI tanika bhI icchA nahIM kii|| 22 // This is the same rigorous hermit, great soul, conqueror of senses, restrained and celibate ascetic, who did not have even slightest desire for me even when my father, king Kaushalik gave me to him. (22) mahAjaso esa mahANubhAgo, ghoravvao ghoraparakkamo y| mA eyaM hIlaha ahIlaNijjaM, mA savve teeNa bhe nidhejjaa||23|| ___ ye muni mahAyazasvI, mahAnubhAva, ghora vratI aura ghora parAkramI haiN| ye avahelanA yogya nahIM haiN| inakI avahelanA mata kro| kahIM aisA na ho ki apane tapa-teja se ye tuma saba ko bhasma kara deN|| 23 //

Page #229
- ARSHAD KANGA citra kramAMka 32 ILLUSTRATION No. 32

Page #230
05555555555555555555555555555555555 citra paricaya 32 Illustration No. 32 harikezIbala muni 4 (1) rAjA ne vividha upahAroM ke sAtha rAjakumArI ko sajAkara, muni se use patnI rUpa meM svIkArane kI prArthanA kii| yajJazAlA kI ora muni ko bhikSA ke liye AyA dekhakara brAhmaNoM ne krodhita hokara muni. ko DaNDoM Adi se piittaa| bhadrA rAjakumArI ne unheM yaha duSkRtya karane se rokakara muni ke tapa:prabhAva kA varNana kiyaa| -adhyayana 12, sU. 9-23 05555555555555555555555555555555555)))))))))))))))) ASCETIC HARIKESH-BALA (1) The king offered a variety of gifts and requested the monk to accept the princess in marriage. (2) When the Brahmins saw the ascetic approaching the Yajna pavilion they got angry and started beating him with sticks. Princess Bhadra stopped them from doing this misdeed and described the power of austerities of the ascetic. -Chapter 12, Aphorism 9-23 05555555555555555555555555555555555se

Page #231
citra kramAMka 33 ILLUSTRATION No. 33

Page #232
e555555555555555555555555555555555550 citra paricaya 33 Illustration No. 33 kSamAzIla muni (1) muni-bhakta yakSa ne kruddha hokara yajJa kI saba sAmagrI bikhera dii| brAhmaNa kumAroM kI durdazA kii| taba rAjakumArI ne brAhmaNoM ko samajhAyA-yaha saba muni ke apamAna kA duSphala hai unase kSamA maaNgo| (2) bhayabhIta brAhmaNoM ne muni se kSamA mA~gI aura bhikSA grahaNa karane kI prArthanA kii| muni ne zAnta bhAva se bhikSA grahaNa kii| -adhyayana 12, sU. 24-30, 34 0555555555555555555555555555555555555555555))) THE FORGIVING ASCETIC Fervent devotee of the ascetic, the Yaksha became angry and scattered all the material of the yajna offerings. He tortured the Brahmin youth. Then the princess explained the Brahmins - all this is the bitter consequence of insulting the sage. Beg his pardon. (2) Fear stricken Brahmins begged forgiveness from the sage and requested to accept alms. The sage accepted alms serenely. - Chapter 12, Aphorism 24-30, 34 e555555555555555555555555555555555559

Page #233
[133] dvAdaza adhyayana sacitra uttarAdhyayana sUtra This ascetic possesses great fame and power. He observes rigorous austerities. He is highly valorous. He should not be neglected or ill treated lest he consumes you all by his fire of austerities. (23) eyAiM tIse vayaNAi soccA, pattIi bhaddAi suhaasiyaaii| isissa veyAvaDiyaTThayAe, jakkhA kumAre viNivArayanti // 24 // rudradeva purohita kI patnI bhadrA ke ina sundara vacanoM ko sunakara RSi harikezabala kI sevA karane vAle yakSoM ne bhI una vipra kumAroM ko rokane kA prayatna kiyA // 24 // Hearing these sweet words of Bhadraa, wife of the chief priest Rudradeva, the attendant yakshas (a kind of divine beings) of ascetic Harikesh-bala, also tried to stop the Brahmin youngsters. (24) te ghorarUvA Thiya antalikkhe, asurA tahiM taM jaNaM taalynti| te bhinnadehe ruhiraM vamante, pAsittu bhaddA iNamAhu bhujjo-||25|| AkAza meM sthita bhayaMkara rUpa aura asurabhAva vAle yakSa una kumAroM ko pratAr3ita karane lge| una adRzya prahAroM se viprakumAroM ke kSata-vikSata zarIra aura unheM rakta-vamana karate huye dekhakara bhadrA ne punaH kahA- // 25 // Yakshas having ferocious appearance and evil attitude lurking in the sky started tormenting those youngsters. Seeing the bodies of the Brahmin youngsters wounded by invisible blows and vomiting blood, Bhadraa spoke again-(25) giri nahehiM khaNaha, ayaM dantehiM khaayh| jAyateyaM pAehiM haNaha, je bhikkhaM avmnnh||26|| jo loga sAdhu kA apamAna karate haiM, ve nAkhUnoM se parvata khodate haiM, dA~toM se lohA khAte haiM, pairoM se agni ko kucalate haiN.|| 26 // Those who insult an ascetic, they dig the mountain by nails, cut iron by teeth, vanquish fire by bare feet. (26) AsIviso uggatavo mahesI, ghoravvao ghoraparakkamo y| agaNiM va pakkhanda payaMgaseNA, je bhikkhuyaM bhattakAle vheh||27|| ye maharSi AzIviSa (labdhi-sampanna) haiM, ugra tapasvI, ghora vratI aura mahAparAkramI haiN| jo vyakti bhikSA ke samaya bhikSu ko vyathita karate haiM; ve pataMgoM ke samAna agni meM kUdate haiN|| 27 // This great ascetic has venomous fangs (endowed with divine powers), observer of rigorous austerities, resolute in vows and highly valorous. Those who torment an almsseeking ascetic fall in fire, like moths. (27) sIseNa evaM saraNaM uveha, samAgayA savvajaNeNa tubbhe| jai icchaha jIviyaM vA dhaNaM vA, logaM pi aiso kuvio DahejjA // 28 //

Page #234
tara sacitra uttarAdhyayana sUtra dvAdaza adhyayana [134] yadi tuma loga apanA jIvana tathA dhana surakSita cAhate ho to sira jhukAkara sabhI inakI zaraNa grahaNa kro| ye muni yadi krodhita ho gaye to sampUrNa saMsAra ko bhasma kara sakate haiM // 28 // If you want your life and wealth safe then submit to him with bowed heads. If this ascetic becomes furious he can burn the whole world to ashes. (28) avaheDiya piTThasauttamaMge, pasAriyAbAhu akmmcetthe| nibbheriyacche ruhiraM vamante, uDDhe muhe niggy-jiih-nette||29|| muni harikezabala ko pITane vAle chAtroM ke sira pITha kI ora jhuka gaye the| unakI bAhue~ phaila gaI thIM aura ve nizceSTa ho gaye the tathA unakI A~kheM khulI raha gaI thiiN| unake mukhoM se rakta nikalane lagA thA, mu~ha Upara ko ho gaye the aura jihvAe~ bAhara kI ora nikala AI thIM // 29 // The students, who were beating ascetic Harikesh-bala, had their heads bent backwards and arms spread wide. They were lying senseless with their eyes wide open. They were vomiting blood with upturned mouth and tongues protruding. (29) te pAsiyA khaNDiya kaTThabhUe, vimaNo visaNNo aha mAhaNo so| isiM pasAei sabhAriyAo, hIlaM ca nindaM ca khamAha bhante // 30 // chAtroM ko kaSTa ke samAna nizceSTa dekhakara vaha vipra rudradeva udAsa aura bhayabhIta ho gayA tathA apanI patnI bhadrA sahita muni ko prasanna karane lagA, kahane lagA-he bhagavan ! hamane jo ApakI nindA aura avahelanA kI hai, hamAre isa aparAdha kI kSamA pradAna kreN||30|| Seeing his students like lifeless logs, Brahmin Rudradeva became sad and fearful. " He and his wife Bhadraa began appeasing the ascetic. He submitted-O Revered one! We have abused and insulted you. Please forgive us for this offence. (30) / bAlehiM mUDhehiM ayANaehiM, jaM hIliyA tassa khamAha. bhante! mahappasAyA isiNo havanti, na hu muNI kovaparA havanti // 31 // he bhagavan ! RSijana to mahAn prasannacitta hote haiM, ve kisI para krodha nahIM krte| Apa bhI ina mUrkha ajJAnI bAlakoM ko inake dvArA kI gaI ApakI avahelanA ko kSamA kreN|| 31 // O Venerable! Sages always have very joyous disposition; they are never angry with anyone. Kindly forgive these foolish ignorant boys for their negligent behaviour towards you. (31) puvviM ca iNhiM ca aNAgayaM ca, maNappadoso na me asthi koi| jakkhA hu veyAvaDiyaM karenti, tamhA hu ee nihayA kumaaraa||32|| (muni harikezabala)-he saumya! mere hRdaya meM tumhAre prati kisI prakAra kA dveSa na pahale kabhI thA, na aba hai aura na bhaviSya meM hI kabhI hogaa| merI sevA meM jo yakSa rahate haiM, unhoMne hI kumAroM kI aisI dazA kI hai|| 32 //

Page #235
[135] dvAdaza adhyayana sacitra uttarAdhyayana sUtra (Ascetic Harikesh-bala-) Gentleman! I never had any feeling of aversion for you in the past, neither have I at present nor will I have in the future. It was the yakshas in my attendance who brought the youngsters to this condition on their own. (32) atthaM ca dhamma ca viyANamANA, tubbhe na vi kuppaha bhuuipnnaa| tubbhaM tu pAe saraNaM uvemo, samAgayA savvajaNeNa amhe||33|| (rudradeva)-dharma aura usake artha ko vAstavika rUpa se jAnane vAle Apa bhUtiprajJa haiMrakSApradhAna buddhi se yukta haiN| Apa krodha nahIM karate haiN| hama saba ApakI zaraNa grahaNa kara rahe haiN||| 33 // (Rudradeva-) You, who know the true meaning of religion and its meaning, are endowed with wisdom dominant with feeling of protection of all beings (bhutiprajna). You are free of anger. We all take refuge at your feet. (33) accemu te mahAbhAga !, na te kiMci na accimo| bhuMjAhi sAlimaM kUra, nANAvaMjaNa-saMjuyaM // 34 // - he mahAbhAga! hama ApakI arcanA karate haiN| ApakA aisA kucha bhI nahIM hai jo arcanIya na ho| aba Apa dadhi Adi aneka prakAra ke vyaMjanoM se yukta zAli-cAvaloM se taiyAra kiyA huA bhojana grahaNa krie|| 34 // _____Revered sir! We adore you. There is nothing in you that is not adorable. Now, be kind enough to accept this food made of boiled rice of best quality, mixed with curd and seasoned with many condiments. (34) imaM ca me atthi pabhUyamannaM, taM bhuMjasU amha annugghtttthaa| 'bADhaM' ti paDicchai bhattapANaM, mAsassa u pAraNae mhppaa|| 35 // isa pracura anna ko mere anugraha hetu Apa svIkAra krie| purohita ke Agraha ko mAna dekara mahAmuni ne eka mAsa kI tapasyA ke pAraNe ke liye AhAra-pAnI svIkAra kiyaa|| 35 // Please favour me by accepting all this food. Respecting the request of the priest the great ascetic accepted food and water to break his month-long fast. (35) tahiyaM gandhodaya-pupphavAsaM, divvA tahiM vasuhArA ya vutttthaa| pahayAo dunduhIo surehiM, AgAse aho dANaM ca ghuttuN|| 36 // usI samaya vahA~ devoM ne paMca divya pragaTa kiye-(1-3) sugandhita puSpoM, sugandhita jala evaM divya dhana kI vRSTi kI, (4) deva-dundubhi bajAI, aura (5) ahodAnaM-ahodAnaM kA divya ghoSa kiyA // 36 // At that time (gods celebrated the occasion with five divine presentations-) (1-3) shower of divine flowers, shower of perfumed water and shower of divine wealth, (4) sounded divine drums, and (5) divine hailing-"Great pious gift". (36)

Page #236
sacitra uttarAdhyayana sUtra dvAdaza adhyayana [136] sakkhaM khu dIsai tavoviseso, na dIsaI jAivisesa koii| sovAgaputte hariesa sAhU, jasserissA iDDhi mhaannubhaagaa||37|| pratyakSataH tapa kI hI vizeSatA-mahimA hai, jAti kI koI vizeSatA nahIM dikhAI detii| jisakI aisI mahAn Rddhi hai, vaha harikezabala sAdhu cANDAla-putra hai|| 37 // . In fact it makes clear that the greatness lies in austerities; there is no importance of caste. Ascetic Harikesh-bala who was so exalted was son of a Chandaal (a low caste untouchable). (37) kiM mAhaNA! joisamArabhantA, udaeNa sohiM bahiyA vimaggahA? jaM maggahA bAhiriyaM visohiM, na taM sudihra kusalA vayanti // 38 // (muni)-he brAhmaNo! agni kA samArambha-yajJa Adi karake kyA tuma bAhara se jala se zuddhi karanA cAhate ho? jo bAhya zuddhi karanA cAhate haiM, unheM kuzala puruSa sudRSTivAn nahIM kahate // 38 // (The ascetic) Brahmins! Why after indulging in the violence of fire-sacrifice (yajna) do you wish to do the external cleansing (by water)? Those who seek external purity are said to be reft of the right perspective by the accomplished. (38) kusaM ca jUvaM taNakaTThamaggiM, sAyaM ca pAyaM udagaM phusantA? pANAi bhUyAi viheDayantA, bhujjo vi mandA ! pagareha paavN||39|| kuza, yUpa-yajJastambha, tRNa, kASTa tathA agni kA prayoga aura prAta:-sandhyA jala kA sparzaisa taraha tuma manda-buddhi loga prANiyoM aura jIvoM kA vinAza karake pApakarmoM kA saMcaya kara rahe ho|| 39 // By using grass, sacrificial poles, straw, wood (in the ritual) and touching (for bath and washing) water every morning and evening, you dim-witted people destroy living beings (pranis) and organisms (bhoots). Thereby you accumulate demeritorious karmas. (39) kahaM care? bhikkhu! vayaM jayAmo?, pAvAi kammAi paNullayAmo? akkhAhi Ne saMjaya ! jakkhapUiyA !, kahaM suiThaM kusalA vynti?||40|| (rudradeva)-he sAdhu ! hama kisa prakAra pravRtti kareM, yajJa kareM? jisase pApakarmoM se dUra rheN| he yakSArcita saMyata! hameM batAe~ ki tattvajJAnI puruSa kisa prakAra kA yajJa zreSTha batAte haiM // 40 // (Rudradeva-) O ascetic! In what should we indulge (what ritual offering should we make) so that we remain free of demerit-karmas ? O Yaksha-adored ascetic! Please tell us, what type of offerings enlightened seers declare as best. (40) chajjIvakAe asamArabhantA, mosaM adattaM ca asevmaannaa| pariggahaM ithio mANa-mAyaM, evaM parinnAya caranti dntaa||41||

Page #237
[137] dvAdaza adhyayana sacitra uttarAdhyayana sUtra (muni)-indriyoM kA damana karane vAle zreSTha puruSa pRthvIkAya Adi chaha kAyoM ke jIvoM kI hiMsA nahIM karate, asatya nahIM bolate, adattAdAna nahIM karate, parigraha, strI, mAna aura mAyA ke svarUpa ko jAnakara unakA parityAga karate haiN||41|| (The ascetic-) Exalted persons, who have subdued senses, never harm any living being of six classes including earth-bodied beings, never speak a lie, never take what is not given and renounce possessions, women, conceit and deceit after understanding their true form. (41) susaMvuDo paMcahiM saMvarehiM, iha jIviyaM annvkNkhmaanno| vosaTThakAo suicattadeho, mahAjayaM jayaI jnnsitttth||42|| jo pA~coM prakAra ke saMvaroM se saMvRtta hote haiM, jIvana kI AkAMkSA aura zarIra kI Asakti kA tyAga karate haiM, videhabhAva meM rahate haiM, pavitra haiM; aise vAsanAoM para vijaya pAne vAle mahAjayI puruSa zreSTha yajJa karate haiN| 42 // Those who are well protected by all five kinds of preventions of karma-inflow, who renounce the desire for life and obsession for their own body, who live in the state of dissociation from the body, who are pure and pious; such great victors, who have conquered lust, are performers of the best sacrifice. (42) ke te joI ? ke va te joiThANe ?, kA te suyA ? kiM va te kArisaMgaM ? . ehA ya te kayarA santi ? bhikkhU !, kayareNa homeNa huNAsi joiM ? // 43 // - (rudradeva)-he bhikSu ! ApakI jyoti (agni) kauna-sI hai? jyoti-sthAna kyA hai? ghRta Adi DAlane kI kar3achiyA~ kauna-sI haiM? agni ko dIpita vAle kaNDe kyA haiM? ApakA IMdhana aura zAMti-pATha kyA hai? aura kisa homa se Apa agni ko prajvalita karate haiM-jalAte haiN| 43 // (Rudradeva-) O ascetic! Which is your fire? What is your fire-place? Which are your sacrificial ladles for pouring butter-oil? What are cow-dung discs to lit fire? What is your fuel? And what is your peace-chant? What oblation do you offer to intensify the fire? (43) tavo joI jIvo joiThANaM, jogA suyA sarIraM kaarisNg| kamma ehA saMjamajoga santI, homaM huNAmI isiNaM pasatthaM // 44 // (muni)-tapa jyoti hai| jIvAtmA jyoti-sthAna hai| mana-vacana-kAyA-ye tInoM kar3achiyA~ haiN| zarIra kaNDe haiN| karma IMdhana hai| saMyama kI pravRtti zAnti-pATha hai| maiM aisA RSiyoM dvArA prazasta yajJa karatA huuN||44|| (The ascetic-)Penance is my fire, soul is fire-place, mind-speech-body are ladles, body is cow-dung disc, karmas are fuel and practice of restraint is my peace-chant. I perform such sacrifice that has been praised by sages. (44)

Page #238
an sacitra uttarAdhyayana sUtra dvAdaza adhyayana [138] ke te harae ? ke ya te santititthe ?, kahi~si NhAo va rayaM jahAsi ? Aikkha Ne saMjaya ! jakkhapUiyA !, icchAmo nAuM bhavao sagAse // 45 // (rudradeva)-he yakSa pUjita saMyamI sAdhu ! ApakA hRda (sarovara) kauna-sA hai, zAMti-tIrtha kauna-se haiM? tuma kahA~ snAna karake malinatA dUra karate ho? yaha saba hamArI jAnane kI icchA hai|| 45 // ___ (Rudradeva-) 0 restrained ascetic adored by Yaksha! What is your pond? What is your pilgrimage of peace? Where do you have your lustrating bath? We wish to know all this. (45) dhamme harae baMbhe santititthe, aNAvile attpsnnlese| jahiMsi bahAo vimalo visuddho, susIibhUo pajahAmi dosN||46|| dharma merA hrada hai, brahmacarya zAnti-tIrtha hai-jahA~ AtmA kI lezyA prazasta ho jAtI hai| jisameM snAna karake maiM bhAvamala aura karmakalaMka se rahita hotA huuN| zArIrika-mAnasika saMtApoM se rahita, zItala-zAnta hotA huA rAgAdi doSoM ko dUra karatA huuN|| 46 // (The ascetic-) Religion is my pond, celibacy my pilgrimage of peace, where the soul complexion improves. Bathing in it I become free of internal dirt and blemishes of karmas. Getting rid of mental and physical torments, as well as becoming calm and peaceful, I mend all faults including attachment. (46) eyaM siNANaM kusalehi diTheM, mahAsiNANaM isiNaM pstthN| jahiMsi bahAyA vimalA visuddhA, mahArisI uttamaThANa ptte||47|| -tti bemi| kuzala tattvajJAnI puruSoM ne ise hI vAstavika snAna batAyA hai| RSiyoM ke liye yahI mahAsnAna prazasta hai| isI dharma jalAzaya meM snAna karake maharSiyoM ne karmamalarahita aura vizuddha hokara uttama sthAna prApta kiyA hai| 47 // -aisA maiM kahatA huuN| The accomplished enlightened ones have declared this to be the true bath. This is the best pious bath for sages. Bathing in this pond of religion sages have gained riddance from the slime of karmas and consequent purity to attain the exalted state (liberation). (47) -So I say.

Page #239
[139] dvAdaza adhyayana sacitra uttarAdhyayana sUtra , vizeSa spaSTIkaraNa gAthA 1-"zvapAka" kA artha cANDAla liyA jAtA hai| yaha eka atyanta nimna zreNI kI nIca jAti thii| cUrNi ke anusAra isa jAti meM kutte kA mA~sa pakAyA jAtA thaa| "zvena pacatIti shvpaakH|" gAthA 18-"upajyotiSka" kA artha hai-agni ke samIpa rahane vAlA rsoiyaa| gAthA 24-"veyAvaDiyaM" kI vyutpatti cUrNikAra ne bar3I hI mahatvapUrNa kI hai jisase karmoM kA vidAraNa hotA hai, use "veyAvaDiya" kahate haiM-"vidArayati vedArayati vA karma vedaavdditaa|" gAthA 27-"AzIviSa" eka yogajanya labdhi hai| AzIviSa labdhi ke dvArA sAdhaka kisI kA bhI manacAhA anugraha aura nigraha karane meM samartha ho jAtA hai| vaise AzIviSa sarpa ko bhI kahate haiN| muni ko cher3anA, AzIviSa sarpa ko cher3anA hai| IMPORTANT NOTES ___Verse 1-The accepted meaning of Shwapaak is chandaal. It was a very low caste. According to Churni, in this caste the flesh of dogs was cooked. "Shwena pachateeti shwapaakah." Verse 18-Upajyotishka means, one who sits besides fire; i.e., a cook. Verse 24 The etymology of veyaavadiyam by the commentator (Churni) is very important"vidaarayati vedaarayati vaa karma vedaavaditaa" meaning - that which causes shattering of karmas is veyaavadiyam. ___Verse 27-Aashivisha is aquality or special power attained through yoga. With this power the aspirant acquires the power of favouring and harming anyone according to his wish. The term is also used for snake. Disturbing an ascetic is like disturbing a venomous snake.

Page #240
sacitra uttarAdhyayana sUtra trayodaza adhyayana [ 140] trayodaza adhyayana : citra - sambhUtIya pUrvAloka prastuta adhyayana kA nAma citra - saMbhUtIya hai| citra aura saMbhUta-donoM bhAI the| pichale pA~ca janmoM taka ye donoM bhAI sAtha - sAtha utpanna huye, jie aura mre| lekina chaThaveM janma meM bichur3a gye| isa bichur3ana kA kAraNa thA- saMbhUta muni kA nidAna - kAmabhogoM kI tIvra AkAMkSA / pichale adhyayana 'harikezI' meM ugra tapasvI kI tejasvitA kA camatkArI DhaMga se varNana huA thA aura isa adhyayana meM kAmabhogoM ke nidAna se muni kA patana - saMsAra - bhramaNa kA citraNa kiyA gayA hai| sAtha hI icchA - kAmarahita muni kI mukti kA pratipAdana huA hai| isa prakAra isa adhyayana meM bhoga aura yoga kA dvandva tathA unakA duSpariNAma evaM supariNAma lakSita hotA hai| yoga aura viyoga para yaha adhyayana AdhArita hai| citra-saMbhUta ke pichale pA~ca janmoM kA ghaTanAkrama citra aura saMbhUta ke pichale pA~ca janmoM kA saMkSipta vivaraNa isa prakAra hai sAketa deza ke rAjA candrAvataMsaka ke putra rAjA municandra ko rAja-bhoga karate-karate virakti ho gii| unhoMne muni sAgaracandra se bhAgavatI dIkSA grahaNa kara lI / kaThora tapasyA karane lage / eka bAra ve eka sArtha ke sAtha vana meM hokara eka nagara se dUsare nagara ko jA rahe the| samIpa grAma meM gocarI hetu gaye aura lauTe taba taka sArtha jA cukA thA / vana mArga se anabhijJa muni municandra vana meM bhaTaka gye| bhUkha-pyAsa se vyathita hokara mUcchita ho gye| kucha hI dUra cAra gopAla - putra apanI gAyeM carA rahe the / unhoMne muni ko mUcchita dekhA to unakI paricaryA kI / muni kI mUrcchA ttuuttii| unhoMne una gopAla- putroM ko dharmopadeza diyA to cAroM gopAla- putroM kI AtmA udbuddha ho utthii| unhoMne saMyama grahaNa kara liyA, sAdhutva kA pAlana karane lage / unameM se do sAdhu to zramaNadharma kA pAlana zuddha rUpa se karate rahe kintu do sAdhuoM ko malina vastroM se jugupsA ho gaI, phira bhI sAdhudharma kA pAlana karate rhe| jugupsA (ghRNA) bhAva vAle donoM sAdhu mRtyu ke uparAnta deva bane aura vahA~ kA AyuSya pUrNa kara dazArNapura (dazapura) meM zAMDilya brAhmaNa kI dAsI yazomati kI kukSi se yugala rUpa meM utpanna hue| eka bAra donoM bhAI kheta meM rAtri ke samaya eka vRkSa ke nIce so rahe the ki eka sarpa ne unheM Da~sa liyaa| donoM bhAI maraNa pAkara kAliMjara parvata para yugala rUpa se hariNa bne| eka bAra eka zikArI ne donoM hariNoM ko eka bANa se vIMdha diyaa| vahA~ se marakara mRtagaMgA ke taTa para rAjahaMsa bne| vahA~ eka machu ne donoM kI garadana maror3akara unakA prANAnta kara diyA /

Page #241
[141] trayodaza adhyayana sacitra uttarAdhyayana sUtra - rAjahaMsa kI yoni se nikalakara donoM vArANasI ke ati samRddha aura cANDAloM ke adhipati bhUtadatta ke putrarUpa meM utpanna hue| unake nAma citra aura saMbhUta rakhe gye| donoM bhAiyoM meM paraspara bahuta prema thaa| unakA rUpa bhI sundara thaa| vArANasI meM usa samaya rAjA zaMkha rAjya karatA thaa| usakA maMtrI namuci thaa| kisI bhayaMkara aparAdha para rAjA zaMkha ne namuci ko mRtyu-daNDa diyaa| vadha kA kArya cANDAla bhUtadatta karatA thaa| namuci ne usase prANa-bhikSA maaNgii| taba bhUtadatta ne zarta rakhI ki "yadi Apa mere putroM ko adhyayana karAyeM, vidyA sikhAe~, to maiM Apako apane bhUmigRha (tahakhAne) meM chipAkara rakha sakatA huuN|" namuci ne yaha zarta svIkAra kara lii| bhUtadatta ne use apane ghara meM chipA liyaa| namuci ke prANa baca gye| ___ namuci ne kucha hI varSoM meM donoM cANDAla-putroM ko kaI vidyAoM meM pravINa banA diyaa| cANDAla-patnI bhojanAdi se namuci kI sevA karatI thii| namuci ne usase anucita sambandha banA liye| bhUtadatta ko jyoM hI mAlUma huA to usane namuci ke vadha kA nizcaya kara liyaa| parantu citra-sambhUta ne guru ke prati kRtajJatAvaza namuci ko sUcita kara diyA aura ghara se surakSita nikAla diyaa| .namuci vahA~ se bhAgakara hastinApura pahu~cA aura cakravartI sanatkumAra kA maMtrI bana gyaa| eka bAra vArANasI meM koI utsava huaa| usameM citra-saMbhUta bhI sammilita huye| unhoMne madhura kaMTha se saMgIta vidyA kA pradarzana kiyA to zrotAgaNa maMtra-mugdha ho gye| janasAdhAraNa sparzya-asparzya kA bheda hI bhUla gye| kintu kucha brAhmaNoM kA jAtyAbhimAna jAga utthaa| unhoMne rAjA se zikAyata kara dii| rAjA ne nagara niSkAsana kA daNDa diyaa| donoM bhAI nagara se nikAla diye gye| ve nagara se bAhara kisI anya sthAna para rahane lge| ___ vArANasI meM kaumudI mahotsava kA Ayojana huaa| kalAkAra kI sabase bar3I kamajorI yaha hotI hai ki vaha apanI kalA kA pradarzana karane ke liye sadaiva utsuka rahatA hai| kapar3e se mukha DhaMkakara donoM bhAI utsava meM sammilita hokara apanI saMgIta kalA kA pradarzana karane lge| janatA maMtra-mugdha ho gii| lekina svara se inheM pahacAna liyA gyaa| vastra haTAkara dekhA to sArA rahasya spaSTa ho gyaa| isa bAra kaTTara jAti abhimAniyoM ne svayaM hI ina donoM bhAiyoM ko mArA-pITA aura nagara se bAhara nikAla diyaa| citra-saMbhUta-donoM bhAiyoM ko isa bAra kA tiraskAra bahuta burA lgaa| ve samajha gaye hIna kula meM utpanna hone ke kAraNa unheM kahIM bhI sneha, mAna-sammAna nahIM mila sktaa| unakI sArI kalAe~ vyartha haiN| kSubdha hokara unhoMne nirNaya kiyA-'isa apamAnapUrNa jIvana se to mRtyu hI bhalI' aura Atma-hatyA kA nirNaya karake ve eka parvata para jA cddh'e| vahA~ se girane vAle hI the ki kisI zramaNa ne unheM dekha liyA, Atma-hatyA se rokA, samajhAyA aura unakA samasta vItaka sunakara kahA-"yadi tuma zramaNa bana jAo to sammAna kA jIvana jI skoge|" ___muni kI preraNA se citra-saMbhUta-donoM ne zrAmaNI dIkSA svIkAra kara lii| guru-kRpA se jJAnAbhyAsa kiyA, ugra tapazcaryA karane lge| phalasvarUpa aneka labdhiyA~ prApta ho giiN| gItArtha banakara vicaraNa karane lge|

Page #242
tara sacitra uttarAdhyayana sUtra trayodaza adhyayana [142 ] vicaraNa karate huye ve hastinApura jA phuNce| udyAna meM tthhre| sambhUta muni gocarI hetu nikle| rAjamArga para gajagati se cala rahe the| usa samaya maMtrI namuci apane bhavana ke gavAkSa meM baiThA thaa| sambhUta muni usakI dRSTi meM A gye| 'kahIM ye muni merA rahasya na pragaTa kara de' isa AzaMkA se grasita hokara usane apane subhaToM ko Adeza diyA ki isa zramaNa ko mAra-pITakara nagara se bAhara nikAla do| ___ maMtrI namuci ke subhaToM ne sambhUta muni ko mukkoM, lAtoM, lAThiyoM se khUba pITA, mArate hI cale gye| samatAbhAvI sambhUta muni usa mAra ko sahate rahe, sahate rhe| ____ lekina sahana-zakti kI bhI eka sImA hotI hai| atyAcArI ke atyAcAra jaba sImA se bar3ha jAte haiM to zItala candana bhI Aga ugalane lagatA hai| nirmama piTAI se saMbhUta muni kA hRdaya bhI azAMta ho gyaa| labdhivaMta to the hI. tejolezyA pragaTa karake mukha khola diyaa| unake mukha se teja dhuMA nikalane lgaa| kucha hI kSaNoM meM dhuMA sampUrNa hastinApura nagara ke AkAza meM chA gyaa| loga bhayabhIta ho gye| svayaM cakravartI bhI cakita aura bhayabhIta huaa| apanI paTarAnI sunandA ke sAtha AyA aura saMbhUta muni se krodha ko zAMta karane kI prArthanA karane lagA, janatA to prArthanA kara hI rahI thii| citra muni bhI A gye| unhoMne saMbhUta muni ko smjhaayaa| unake samajhAne se saMbhUta muni kA krodha upazAnta huaa| unhoMne apanI tejolezyA sameTa lii| nagara kI rakSA ho gii| cakravartI sanatkumAra ne bhAvabhaktipUrvaka sambhUta muni ko vandana kiyA; paTarAnI sunandA ne bhI jhukakara pramANa kiyaa| asAvadhAnIvaza usake lambe komala sacikkaNa kezoM kA sparza saMbhUta muni ke pairoM se ho gyaa| muni kA citta caMcala ho gyaa| unhoMne nidAna kiyA-'yadi merI tapasyA kA kucha bhI phala ho to maiM bhaviSya meM cakravartI banakara saMsAra ke anupama sukha bhoguuN|' citra aura saMbhUta-donoM ne anazana kiyA aura donoM ne kAladharma prApta kiyaa| lekina saMbhUta muni ne antima samaya taka apane nidAna kI AlocanA nahIM kii| kAladharma prApta kara donoM muni saudharma devaloka ke padmagulma vimAna meM deva bne| vahA~ kA AyuSya pUrNa kara saMbhUta muni ke jIva ne kAmpilya nagara ke brahma rAjA kI rAnI cUlanI kI kukSi se janma liyA aura brahmadatta cakravartI banakara sAMsArika sukhoM kA bhoga karane lgaa| citra muni ke jIva ne purimatAla nagara ke eka atyadhika dhanADhya seTha ke putrarUpa meM janma grahaNa kiyaa| sthaviroM kA upadeza sanakara use jAtismaraNa jJAna haa| zrAmaNI dIkSA grahaNa karake tapa-saMyama meM lIna ho gyaa| brahmadatta cakravartI eka bAra nATaka dekha rahA thaa| nATaka dekhate-dekhate usake mana meM vicAra AyA-'aisA nATaka maiMne pahale bhI kabhI dekhA hai| para kaba aura kahA~ ?' isa prakAra manomaMthana karatekarate use apane pA~ca pUrva-janmoM kI smRti ho AI (citra dekheN)| vaha apane bhAI citra kI smRti meM vikala ho gyaa| usakI khoja karane ke liye brahmadatta cakravartI ne zloka kI eka paMkti banAI aura ghoSaNA kI-"jo isa zloka kI pUrti karegA, use maiM apanA AdhA rAjya de duuNgaa|" zloka kA pUrvArddha thA Azva dAsau mRgau haMsau, mAtaMgA'vamarau tthaa|

Page #243
pUrva janma kI smRtiyAM URADITIONAL TERS citra kramAMka 34 ILLUSTRATION No. 34

Page #244
0555555555555555555555555555555555550 citra paricaya 34 Illustration No. 34 5555555555555555555555555555555555555555555)) citta-saMbhUti muni ke pA~ca pUrvamava nATaka dekhate-dekhate brahmadatta cakravartI ko apane pA~ca pUrvabhava kI smRti ho aaii| (1) eka bAra donoM bhAI dAsI-putra bane, kheta meM vRkSa ke nIce soye the, sA~pa ke kATane se mRtyu huii| (2) jaMgala meM hiraNa bane, vahA~ zikArI ke tIra se ghAyala hokara dama tor3a diyaa| (3) phira rAjahaMsa bane, vahA~ eka nirdaya machue ne gardana maror3akara mAra ddaalaa| (4) vArANasI meM caMDAla-putra bane, nRtya-gIta se janatA kA manoraMjana karane lge| rAjapuruSoM ne caMDAla-putroM ko pITA, duHkhI hokara sAdhu bana tapasyA karane lge| rAjapuruSoM dvArA satAye jAne para krodha meM Akara eka muni ne nagara ko bhasma karane tejolezyA chodd'ii| (5) vahA~ se donoM bhAI svarga meM utpanna hue| [pUrva-janma ke pA~ca bhavaM] -adhyayana 13, sU FIVE PAST BIRTHS OF ASCETICS CHITRAAND SAMBHUTA While enjoying the drama Emperor Brahmdatt recalled his five past births. (1) Once both the brothers were born as sons of a slave-maiden; were sleeping under a tree in the farm; died by snake bite. (2) Took rebirth as deer in a forest, died by the arrow of a hunter. (3) Then were reborn as swans. A fisherman twisted their necks and put them to death. Reborn as Chandala-sons in Varanasi, the started entertaining public by singing and dancing. Kings' soldiers beat the two; out of grief they became ascetics and began observing austerities. On being cruelly beaten by soldiers one of the ascetics launched tejoleshya (fire power) to burn the city. (5) From there both the brothers got reborn as divine beings. --Chapter 13, Aphorism 6 5 05555555555555555555555555555555555e

Page #245
Asva dAsau mRgau haMsau mAtaMgA vamarau tathA eSA nau SaSTikA jAti: anyonyAbhyo viyuktayoH citta muni cakravartI ko udbodhana / citra kramAMka 35 ILLUSTRATION No. 35

Page #246
e555555555555555555555555555555555550 | citra paricaya 35 | | Illustration No. 35 (1) citta muni-brahmadatta cakravartI kA milana, muni dvArA udbodhana ra~haTa calAne vAle ke mukha se AdhA zloka sunA to muni ne Age kA zloka pUrA kara diyaa| (2) ra~haTa cAlaka ne cakravartI ko zloka kI pUrti sunaaii| cakravartI saparivAra citta muni ke pAsa aayaa| (3) citta muni ne cakravartI ko siMha dvArA gRhIta hariNa kA udAharaNa dekara jIvana ko kAla kA grAsa batAte huye udbodhana diyaa| -adhyayana 13, sU. 22 5555555555555555555555555555555555555555555))))) 055555555555555555555555555555555555555555555555555 MEETING OF ASCETIC CHITRA AND EMPEROR BRAHMADATT, ASCETIC'S SERMON (1) The sage listened to the first half of the verse from the waterman and completed the verse. (2) The waterman recited the completed verse to the Monarch who then came with his family to ascetic Chitra. (3) Ascetic Chitra tried to enlighten the Monarch by giving the example of a deer caught by lion and thus expressing the life is the morsel of death. -- Chapter 13, Aphorism 22 es5 555555555555555555555555559

Page #247
sacitra uttarAdhyayana sUtra cakravartI ke Adhe rAjya kA lobha bahuta bar3A hotA hai / yadyapi isa zlokArtha ke rahasya kA jJAna kisI ko nahIM thA, ataH koI pAdapUrti to na kara sakA; kintu yaha paMkti sAkSara nirakSara, ucca-nIca, zreSThI zramika sabhI kI jubAna para car3ha gaI thI, sabhI ise yatra-tatra gunagunAte rahate the / [143 ] trayodaza adhyayana citra muni grAmAnugrAma vicaraNa karate huye eka bAra kAMpilyapura meM Aye aura nagara ke bAhara udyAna meM Thahara gye| vahA~ kheta para araghaTa calAne vAlA isI paMkti ko gunagunA rahA thaa| muni ne paMkti sunI aura turanta pAda-pUrti kara dI - eSA nau SaSThikA jAtiH, anyonyAbhyAM viyuktayoH / araghaTa cAlaka ne isa paMkti ko raTakara kaMThastha kiyA aura cakravartI kI rAjasabhA meM jAkara vaha paMkti jyoM kI tyoM sunA dii| cakravartI ne pUchA - "kyA yaha pAda - pUrti tumane kI hai ?" araghaTa cAlaka ne batAyA - "mahArAja ! maiM itanA vidvAn kahA~ huuN| udyAna meM eka muni Aja hI Aye haiM, unhoMne hI isa paMkti kI racanA kI hai|" saccAI jAnakara cakravartI svayaM udyAna meM AyA / apane pUrva janmoM ke bhAI muni se milA, unakI vandanA kI aura phira vArttAlApa karane lagA / unakA vArttAlApa mUla adhyayana meM varNita hai hI / pUrva janmoM ke sneha ke kAraNa citra muni ne brahmadatta cakravartI ko saMyama grahaNa karane kI bahuta preraNA dii| yahA~ taka kahA ki yadi tu saMyama kA pAlana nahIM kara sakatA to kama se kama Aryakarma to kara jisase agale janma meM maharddhika deva bana ske| lekina brahmadatta para koI prabhAva na pdd'aa| usane aMta meM kaha diyA- "merI dazA daladala meM pha~se usa hAthI jaisI hai jo taTa ko dekhatA to hai kintu vahA~ pahu~ca nahIM sktaa|" Akhira citra muni vahA~ se yaha kahakara cale jAte haiM ki "rAjan ! maiMne tumheM samajhAne meM vyartha hI samaya naSTa kiyA / " citra muni ne utkRSTa sAdhanA kI aura anuttara siddha pada prApta kiyaa| isake viparIta kAmabhoga meM pha~sA brahmadatta cakravartI loka ke nikRSTatama sthAna sAtavIM naraka meM pahu~cA / nAma Adi ke parivartanoM ke sAtha yahI prasaMga bauddha granthoM meM bhI prApta hotA hai| isa adhyayana kI pramukha vizeSatA hai- nidAna ( kAmabhogoM kI tIvra icchA) kI vivazatA / kAmabhoga hI AtmA ke liye sabase bar3e baMdhana haiN| inakI Asakti ke kAraNa hI jIva durgati meM jAkara duHkha bhogatA hai| isake viparIta bhogecchAoM se uparata rahane vAlA vyakti, cAhe vaha sAMsArika dRSTi se abhAvagrasta hI kyoM na ho, sukhI rahatA hai aura akiMcana zramaNa to sarvazreSTha Atmika sukha kI upalabdhi kara lete haiN| unheM zAzvata, avyAbAdha mukti-sukha prApta ho jAtA hai| I - isa adhyayana meM icchAoM kI dAsatA se duHkha aura icchAoM ke svAmI banane se sukha prApti kA svara prabhAvazAlI DhaMga se pratiSThApita huA hai| prastuta adhyayana meM 35 gAthAe~ haiN|

Page #248
sacitra uttarAdhyayana sUtra STUGOT 3TER [ 144] TRAYODASH ADHYAYAN : CHITRA-SAMBHUTIYA Foreview The name of this chapter is Chitra-Sambhutiya (About Chitra and Sambhuta). Chitra and Sambhuta were brothers. For last five births, the two brothers were born, lived and died together, but were separated in the sixth birth. The cause of this separation was ascetic Sambhuta's nidaan (craving and wishing for worldly pleasures as a fruit of penance and religious activities). In the preceding chapter the brilliance of intensely austere 'Harikesha' has been lucidly described. But this chapter contains the story of the fall of an ascetic into the whirlpool of rebirths due to his craving for worldly pleasures. It also shows how an ascetic free of desires attained liberation. Thus in this chapter the clash of indulgence in the mundane (bhoga) and spiritual pursuit (yoga), and their bad and good consequences are described. This chapter is based on union and separation. Five Earlier Births of Chitra-Sambhuta The stories of five earlier births of Chitra-Sambhuta, in brief, are as follows While enjoying his regal comforts, king Munichandra, the son of king Chandravatansak of Saketa, got detached. He got formally initiated by ascetic Sagar Chandra and started observing rigorous austerities. Once he was going with a caravan from one city to another through a forest. He went to a nearby village to get alms. On his return he found the caravan gone. Ignorant of the jungle trail, ascetic Munichandra got lost in the jungle. He got unconscious due to the agony of hunger and thirst. . Not far from him four lads of a cowherd were minding their grazing herd. When they saw the unconscious ascetic, they attended him and he regained consciousness. The ascetic gave them a religious discourse. All the four boys got inspired and got initiated to lead ascetic life. Among them two followed ascetic conduct immaculately. The other two developed hatred for their dirty clothes but otherwise they followed proper ascetic conduct. After their death the ascetics filled with aforesaid hatred were reborn as divine beings. Completing the divine life-span they were born as twins in Dashaarnapur (Dashapur) to Yashomati, the maid servant of Brahmin Shandilya.

Page #249
[ 145 ] Tiger 378714 sacitra uttarAdhyayana sUtra in One night both the brothers were sleeping under a tree in a farm, a poisonous snake bit them and they died. The two brothers were reborn as deer twins on Kaalinjar mountain. One day a hunter killed them both with a single arrow. This time their rebirth was as a pair of swans on the bank of Mritaganga river. There a fisherman killed them by twisting their necks. From the genus of swans they took rebirth as sons of Bhutadutt, very rich leader of Chandaals in Varanasi. They were named Chitra and Sambhuta. They were very fond of each other. They were also very handsome. In those days Varanasi was under the rule of king Shankha. Namuchi was his minister. Once, for some heinous crime, Namuchi was sentenced to death by king Shankha. Chandaal Bhutadutt was the hangman. Namuchi begged for his life from Bhutadutt, who agreed to save him under one condition-"If you educate my sons in various branches of learning then I can hide you in my cellar." Namuchi accepted this condition. Bhutadutt hid him in his house and his life was saved. In a few years Namuchi made the two Chandaal boys well trained in many branches of learning. Chandaal Bhutadutt's wife used to look after Namuchi and served him food. Namuchi made illicit relations with her. When Bhutadutt came to know of this he decided to kill Namuchi. However, out of gratitude for their teacher Chitra and Sambhuta warned Namuchi and let him out of their home safe. Running away from there Namuchi went to Hastinapur and became the minister of emperor Sanatkumar. Once some festival was being celebrated in Varanasi. Chitra and Sambhuta also participated in it. When they gave music recital in their melodious sweet voice the audience was spell bound. The masses forgot about the discrimination of untouchables. But some Brahmins could not forget the pride of their caste. They complained to the king. The king punished them by exiling from the city. They started living in some place outside the city. Spring festival was organized in Varanasi. The biggest weakness of an artist is that he is always eager to display his art. The two brothers masked their faces with cloth and joined the festivities. When they started their recital the audience was charmed. But they were recognized by their unique voice. The masks were removed and the secret was at once revealed. This time the casteist fanatics of the high caste took the law in their hands and after a severe thrashing threw them out of the city. The two brothers Chitra and Sambhuta felt very bad about this grave insult. They were convinced that they can never ever get affection and honour anywhere as they were low born. All their art was worthless.

Page #250
tI sacitra uttarAdhyayana sUtra RIGT 3782H ( 146 ] Out of frustration they decided Death is better than such disgraceful life'. After deciding to commit suicide they climbed a mountain. When they were about to jump from the peak, some Shraman saw them. He prevented them from committing suicide and counseled. After hearing all about their past life, the ascetic said,"If you both become Shramans (Jain ascetics) you will be able to lead an honourable life." Inspired by the ascetic, Chitra and Sambhuta got initiated as Shramans. They studied the scriptures under the guidance of their teacher and started rigorous austerities. As a result they acquired many super powers. Once they became accomplished ascetics they started their itinerant way. During their wanderings they arrived at Hastinapur and stayed in a garden. Ascetic Sambhuta went into the city to seek alms. While he was walking slowly on the highway, minister Namuchi, sitting in the balcony of his house saw the ascetic and recognized him. Plagued by the apprehension that 'the secret of his past could be revealed by this ascetic', he ordered his guards to beat the ascetic and throw him out of the city. Namuchi's guards started beating ascetic Sambhuta with their fists, kicks, canes and sticks. They continued this thrashing and equanimous ascetic Sambhuta endured and endured. But there is a limit to one's tolerance. Even cool sandal-wood starts emitting fire when oppressions of a callous oppressor exceed the limit. Ascetic Sambhuta lost his calm due to this heartless beating. He was endowed with super powers. Evoking the tejoleshya (fire-power) he opened his mouth. Dense smoke started coming out of his mouth. Within a few moments the smoke filled the whole sky of Hastinapur. People were frightened. Even the emperor was amazed and frightened. He came with his queen Sunanda to the ascetic and requested to pacify his anger. The public was already doing so. Ascetic Chitra also arrived. He comforted ascetic Sambhuta and convinced him to regain his composure. He retracted his tejoleshya and the city was saved. Emperor Sanatkumar paid homage to ascetic Sambhuta with devotion; queen Sunanda also bowed for salutation. Inadvertently her long, soft and smooth hairs touched ascetic Sambhuta's feet. This sent a shock of excitement in the ascetic's mind. He made a wish (nidaan)-'If my austerities bear any fruit, may it be that I become an emperor in future and enjoy superlative pleasures and comforts of this world.' Later ascetics Chitra and Sambhuta observed the ultimate vow of fasting and left the earthly abode. But ascetic Sambhuta did not perform critical review of his wishes till the last moment of his life. Both the ascetics were reborn as gods in Padmagulm celestial vehicle (vimaan) of the Saudharma divine realm. Concluding the divine life-span, the soul of ascetic Sambhuta was reborn as the son of queen Chulani, the queen of king Brahma, the ruler of Kampilya city. He later became emperor Brahmadutt and started enjoying mundane pleasures.

Page #251
( 147 ] Tiger 37EET sacitra uttarAdhyayana sUtra The soul of ascetic Chitra was reborn as the son of a very rich merchant of Purimataal city. On hearing sermon of senior scholarly sages, he acquired Jatismaran jnana (memories of past births). As a result he got detached, got initiated and engrossed in practice of restrain and austerities. Emperor Brahmadutt was once enjoying a drama. All of a sudden he thought-'I have seen such drama earlier also, but when and where?' Ruminating thus he went so deep into his memories that he recollected the memory of his five earlier births (see illustration). Now he was disturbed by the memory of his beloved brother. In order to find him the emperor composed one line of a couplet and made an announcement that 'whoever completes the couplet will be rewarded with half of his empire. The first half of the couplet was We were slaves, deer and geese, then chandaals and at last gods. The greed of half kingdom of an emperor is very powerful. Though no one was aware of the cryptic meaning of this line, each and every man muttered this line, whether he was literate or illiterate, labour or merchant, or of high or low class. Wandering from one village to another, ascetic Chitra arrived in Kampilyapur and stayed in a garden outside the city. There a keeper of water-wheel was muttering that line. The ascetic heard this line and completed the couplet at once This is our sixth birth, in which we are separated from each other. The waterman memorized the line, went to the emperor's court and repeated it verbatim. The emperor asked--"Did you compose this line?" The waterman replied--"Sire! I am not such a scholar. An ascetic has come to the garden today. It was he who composed this line." After knowing the truth, emperor himself came to the garden. He met the brother of his last birth, Chitra ascetic, paid him homage and started conversation. This conversation is narrated in the text of the chapter. Due to the affinity from earlier births ascetic Chitra forcefully advised emperor Brahmadutt to get initiated. He went to the extent of saying that if he cannot practice asceticism, then he should at least indulge in noble deeds, so as to be reborn as a god of very high status (mahardhik dev). But Brahmadutt remained unaffected. In the end he said,"My condition is like an elephant caught in a swamp. It is, indeed, able to see the shore but cannot reach it. At last ascetic Chitra left after saying-Emperor! I have simply wasted my time in trying to persuade you otherwise."

Page #252
An, sacitra uttarAdhyayana sUtra Rigst 3teler [148] Ascetic Chitra engrossed himself in lofty spiritual practice and attained the ultimate exalted state of the Siddha (perfected soul). On the other hand emperor Brahmadutt caught in the quagmire of mundane pleasures fell to the lowest hell, the seventh. This story is also available in Buddhist texts with slight changes in incidents and characters. The salient feature of this chapter is the compulsion of nidaan (wish or intense desire for mundane pleasures). These pleasures are the strongest bondage for soul. Due to infatuation with these soul suffers torments by falling into the nadir of worldly existence. On the other hand a person detached from desires of mundane pleasures remains happy even though he may be a destitute from worldly view-point. The possession-less sages attain the supreme spiritual bliss. They reach the state of eternal, unimpeded bliss of liberation. The fact that slavery of desires begets misery and control over them begets happiness, is emphatically established in this chapter. There are 35 verses in this chapter. 4

Page #253
[149 ] trayodaza adhyayana sacitra uttarAdhyayana sUtra terasamaM ajjhayaNaM : cittasambhUijjaM trayodaza adhyayana :citra-sambhUtIya || Chapter-13 : CHITRA AND SAMBHUTA jAIparAjio khalu, kAsi niyANaM tu htthinnpurmmi| culaNIe bambhadatto, uvavanno pumgummaao||1|| jAti se tiraskRta (parAjita) sambhUta muni ne hastinApura meM cakravartI banane kA nidAna kiyaa| isalie padmagulma deva vimAna se apanA AyuSya pUrNa kara culanI rAnI kI kukSi se utpanna hokara vaha brahmadatta cakravartI banA // 1 // Insulted due to his caste, ascetic Sambhuta made a wish (nidaan) to be an emperor (ruler of the six regions of Bharat area). Therefore concluding his divine life-span in Padmagulm celestial vehicle (vimaan) and taking birth from the womb of queen Chulani, ___he became emperor Brahmadutt. (1) kampille sambhUo, citto puNa jAo purimtaalmmi| seTThikulammi visAle, dhamma soUNa pvvio||2|| kAmpilya nagara meM saMbhUta kA jIva utpanna huA aura citra muni kA jIva purimatAla nagara meM zreSThi ke ghara meM utpanna huaa| vahA~ sthaviroM se dharma sunakara vaha pravrajita ho gyaa|| 2 // The soul of ascetic Sambhuta was born in Kampilya city and the soul of ascetic Chitra was born in the house of a merchant in Purimataal city. There, after listening to the sermon of senior sages he got initiated. (2) kampillammi ya nayare, samAgayA do vi cittsmbhuuyaa| suhadukkhaphalavivAgaM, kahenti te ekkmekkss||3|| eka bAra citra aura sambhUta donoM kAmpilya nagara meM mile| donoM ne eka-dUsare se sukha-du:kharUpa karmaphala vipAka ke sambandha meM vArtA kii||3|| Once Chitra and Sambhuta met in Kampilya city and talked about experiences of pleasure and pain due to fruition of karmas. (3) cakkavaTTI mahiDDhIo, bambhadatto mhaayso| bhAyaraM bahumANeNaM, imaM vynnmbbvii-||4|| mahAyazasvI aura mahARddhi se sampanna brahmadatta cakravartI (saMbhUta muni kA jIva) ne bahumAnapUrvaka apane bhAI se kahA- // 4 // Endowed with enormous fame and opulence, emperor Brahmadutt (the soul of ascetic Sambhuta) said with great respect to his brother-(4)

Page #254
tara sacitra uttarAdhyayana sUtra trayodaza adhyayana [150] Asimo bhAyarA do vi, annmnnvsaannugaa| annamannamaNarattA, annmnnhiesinno||5|| __ (brahmadatta cakravartI-) isake pUrva hama donoM bhAI paraspara eka-dUsare kA anugamana karane vAle, anurakta aura hita cAhane vAle the|| 5 // ___ (Emperor Brahmadutt-) Before this birth, we two brothers used to accompany, love and benefit each other. (5) dAsA dasaNNe AsI, miyA kAliMjare nge| haMsA mayaMgatIre ya, sovAgA kaasibhuumie||6|| hama donoM pahale dazArNa deza meM dAsa the, phira kAliMjara parvata para hariNa, taduparAnta mRtagaMgA ke kinAre haMsa aura phira kAzI meM cANDAla ke rUpa meM utpanna huye the||6|| First we were slaves in Dasharnapur, then antelopes on mountain Kaalinjar, after that swans on the shores of Mritaganga river and were later born as Chandaals in Kashi. (6) devA ya devalogammi, Asi amhe mhiddddhiyaa| imA no chaTThiyA jAI, annamantreNa jA vinnaa||7|| taduparAnta hama donoM devaloka meM mahAn RddhidhArI deva the| yaha hamArA chaThavA~ janma hai, jisameM hama donoM pRthak-pRthak utpanna hue haiN|| 7 // Finally we were gods with great opulence in the divine realm (Dev Lok). This is our sixth birth and we are separately born. (7) kammA niyANappagaDA, tume rAya ! vicintiyaa| tesiM phalavivAgeNa, vippogmuvaagyaa||8|| (citra muni-) he rAjan ! tumane kAmabhogoM kI abhilASArUpa nidAna kiyA thaa| usa nidAnakRta karmoM ke vipAka ke kAraNa hama donoM pRthak-pRthak utpanna huye haiN|| 8 // (Ascetic Chitra-) O king! Driven by the desire of mundane pleasures and comforts, you had made a wish. Due to fruition of the karmas acquired due to that wish we were born separately. (8) saccasoyappagaDA, kammA jAe purA kddaa| te ajja paribhuMjAmo, kiM nu citte vi se thaa||9|| (brahmadatta-) he citra muni! pUrva-janma meM kiye gaye satya aura zubha karmoM kA phala maiM aba isa janma meM bhoga rahA huuN| kyA tuma bhI aisA hI phala bhoga rahe ho? // 9 // (Brahmadutt-) O ascetic Chitra! Now in this birth I am enjoying the fruits of karmas acquired due to truthful and noble deeds of the earlier birth. Are you also enjoying similar fruits? (9) savvaM suciNNaM saphalaM narANaM, kaDANa kammANa na mokkha atthi| atthehi kAmehi ya uttamehi, AyA mamaM punnnnphlovvee||10||

Page #255
[151] trayodaza adhyayana sacitra uttarAdhyayana sUtra tI (citra muni-) mAnava apane kiye hue sabhI karmoM kA phala bhogate haiN| karmoM kA phala bhoge binA chuTakArA nahIM hotaa| merI AtmA bhI uttama arthoM aura kAmoM ke phala se yukta rahI hai|| 10 // (Chitra ascetic-) Men (being) have to bear fruits of all karmas acquired due to their deeds. There is no escape from the fruits of karmas without suffering them. My soul has also experienced the fruits of my virtuous deeds. (10) jANAsi saMbhUya ! mahANubhAga, mahiDDhiyaM punnnnphlovveyN| cittaM pi jANAhi taheva rAyaM !, iDDhI juI tassa vi ya ppbhuuyaa||11|| he sambhUta ! jisa prakAra tuma svayaM ko mahAbhAgyavAna, mahAn RddhidhArI aura puNyaphala se yukta samajhate ho; usI prakAra citra ko bhI smjho| he rAjan ! usake pAsa bhI prabhUta Rddhi aura dyuti rahI hai||11|| Sambhuta! As you consider yourself very fortunate, prosperous and endowed with the rewards of merit. Know the same about Chitra. O king! He too has been blessed with ample.prosperity and splendour. (11) mahattharUvA vayaNappabhayA. gAhANagIyA nrsNghmjjhe| jaM bhikkhuNo sIlaguNovaveyA, iha'jjayante samaNo mhi jaao||12|| sthaviroM ne jana-samudAya meM alpa akSara kintu mahAn gaMbhIra artha se yukta gAthA kahI thI jise zIla aura guNoM se sampanna bhikSu bar3e yatna se prApta karate haiN| usa gAthA ko sunakara maiM zramaNa bana gayA // 12 // Amidst a gathering of men, senior ascetics (sthavirs) had recited a verse of few words but profound meaning, which is gained only with great effort by ascetics endowed with character and virtues. Having heard that verse I became an ascetic (shraman). (12) uccodae mahu kakke ya bambhe, paveiyA AvasahA ya rmmaa| imaM gihaM cittadhaNappabhUyaM, pasAhi paMcAlaguNovaveyaM // 13 // (brahmadatta-) he citra muni! ucca, udaya, madhu, karka aura brahma-ye pA~ca prakAra ke pramukha mahala tathA anya bhI mahala haiM jo uttama kArIgaroM ke dvArA nirmita haiN| pAMcAla deza ke indriyoM ke manojJa viSayoM yukta tathA dhana-dhAnya se paripUrNa ina bhavanoM ko svIkAra kro||13|| (Brahmadutt-) O Chitra ascetic! There are five kinds of excellent palaces hereUchcha, Udaya, Madhu, Kark and Brahma. Besides these there are other palaces also, constructed by best masons. Please accept these mansions of Panchal country, which are well equipped and fully provisioned to gratify all senses. (13) namuhi gIehi ya vAiehiM, nArIjaNAiM privaarynto| bhuMjAhi bhogAi imAi bhikkhU!, mama royaI pavvajjA hu dukkhaM // 14 // he bhikSu ! nRtya, gIta, vAdyoM ke sAtha yuvatI striyoM se ghire hue ina bhogoM ko bhogo| mujhe to yaha rucikara lagate haiM, pravrajyA to nizcita hI duHkhada hai|| 14 // O ascetic! Surrounded by young maidens and with accompaniment of dance, song and music enjoy all these pleasures and merriment. To me all these are charming and exhilarating. Initiation is, indeed, agonizing. (14)

Page #256
in sacitra uttarAdhyayana sUtra trayodaza adhyayana [152] taM puvvaneheNa kayANurAgaM, narAhivaM kAmaguNesu giddh| dhammassio tassa hiyANupehI, citto imaM vynnmudaahritthaa-||15|| (citra muni-) pUrva-janmoM ke sneha ke kAraNa kAmabhogoM meM gRddha rAjA ko dharma meM sthira citra muni ne usa cakravartI ke liye hitakArI ye udgAra vyakta kiye- // 15 // (Chitra ascetic -) Due to his affection from earlier birth, the resolute Chitra ascetic expressed these feelings for the benefit of the king who was obsessed with mundane indulgences - (15) savvaM vilaviyaM gIyaM, savvaM narse viddmbiyN| savve AbharaNA bhArA, savve kAmA duhAvahA // 16 // sabhI gIta vilApa, sabhI nATaka viDambanA, sabhI AbhUSaNa bhArabhUta aura sabhI kAmabhoga duHkha dene vAle haiN|| 16 // All songs are but wailing, all plays are just frustrating, all ornaments are mere burdens, all mundane pleasures mere sources of misery. (16) bAlAbhirAmesu duhAvahesu, na taM suhaM kAmaguNesu rAyaM ! virattakAmANa tavodhaNANaM, jaM bhikkhaNaM sIlaguNe ryaannN||17|| he rAjan ! ajJAniyoM ko sundara lagane vAle kintu yathArtha meM duHkha dene vAle kAmabhogoM meM vaha sukha nahIM hai jo sukha kAmabhogoM se virakta, zIla Adi guNoM meM rata tapodhana bhikSuoM ko prApta hotA hai|| 17 // O Overlord! Mundane pleasures, attractive to the ignorant but painful in reality, are not as blissful as the bliss experienced by the austere ascetics, apathetic to mundane pleasures and indulgent in virtues like righteousness. (17) nariMda! jAI ahamA narANaM, sovAgajAI dahao gyaannN| jahiM vayaM savvajaNassa vessA, vasIya sovaag-nivesnnesu||18|| he narendra ! manuSyoM meM sabase adhika adhama samajhI jAne vAlI cANDAla jAti meM utpanna hokara hama sabhI mAnavoM ke ghRNA-pAtra bane // 18 // . O Ruler! Taking birth in Chandaal caste, considered to be the lowest in human society, we became objects of hatred of all people. (18) tIse ya jAIi u pAviyAe, vucchAmu sovaagnivesnnesu| savvassa logassa dugaMchaNijjA, ihaM tu kammAI purekddaaiN||19|| usa pApiSTha-nindanIya cANDAla jAti meM utpanna huye hama cANDAla bastI meM sabhI ke ghRNA-pAtra banakara rahate the; kintu isa janma meM hameM jo zreSThatA prApta hai, vaha pUrva-janma meM kiye hue zubha karmoM kA phala hai|| 19 // Born in that despicable Chandaal caste we lived in the helmets of Chandaals detested by all. However, the nobility we have got in this birth is the consequence of the good deeds we did during the earlier births. (19)

Page #257
[153 ] trayodaza adhyayana sacitra uttarAdhyayana sUtra so dANisiM rAya ! mahANubhAgo, mahiDDhio punnnnphlovveo| caittu bhogAiM asAsayAI, AyANaheuM abhinnikkhmaahi||20|| he rAjan ! vahI sambhUta ke jIva tuma pUrva zubha karmoM ke kAraNa isa samaya mahAbhAgyavAn, mahARddhivAn evaM puNyaphaloM se yukta ho| aba ina kSaNik kAmabhogoM ko tyAgakara, cAritra dharma ko grahaNa karane ke liye abhiniSkramaNa kro|| 20 // O king! You are the soul of the same Sambhuta and are very fortunate, very prosperous, and endowed with meritorious fruits at the present moment only due to the noble deeds of the past birth. Now abandon these momentary mundane pleasures and opt for renunciation in order to embrace the ascetic conduct. (20) iha jIvie rAya ! asAsayammi, dhaNiyaM tu puNNAI akuvvmaanno| se soyaI maccumuhovaNIe, dhamma akAUNa paraMsi loe||21|| he rAjan ! isa nazvara mAnava-jIvana ko pAkara jo vipula puNya karma nahIM karatA, vaha mRtyu ke samaya zoka karatA hai aura dharma na karane ke kAraNa paraloka meM bhI zoka karatA hai|| 21 // - O king! He who does not do plenty of meritorious deeds, laments at the hour of death and begets misery in the next life due to not performing his religious duties. (21) jaheha sIho va miyaM gahAya, maccU naraM nei hu antkaale| . na tassa mAyA va piyA va bhAyA, kAlammi tammiM'saharA bhavaMti // 22 // jisa prakAra siMha hariNa ko pakar3akara le jAtA hai usI prakAra Ayu samApta hone para mRtyu bhI anta samaya meM mAnava ko, pakar3akara le jAtI hai| mRtyu ke samaya mAtA-pitA, bhAI-bandhu koI bhI * usake sahAyaka nahIM hote // 22 // . As a lion pounces on a deer and takes it away, in the same way when life-span comes to an end death too takes a man away. When death comes no one, including mother, father, brother or relative, can help. (22) na tassa dukkhaM vibhayanti nAio, na mittavaggA na suyA na bndhvaa| ekko sayaM paccaNuhoi dukkhaM, kattAramevaM aNujAi kmmN||23|| usa mRtyu ke mukha meM jAte huye vyakti ke duHkha ko jAti-jana, mitra, putra tathA bAndhava nahIM ba~TA skte| vaha svayaM akelA hI una prApta duHkhoM ko bhogatA hai; kyoMki karma kartA kA hI anugamana karatA hai||| 23 // Kinsmen, friends, sons or relations, none of these can share the miseries of the man in the jaws of death; he alone has to suffer the pain; because the karmas follow only the doer. (23) ciccA dupayaM ca cauppayaM ca, khettaM gihaM dhaNadhannaM ca savvaM / kammappabIo avaso payAi, paraM bhavaM sundara pAvagaM vaa||24|| ___ dvipada, catuSpada, kheta, ghara, dhana-dhAnya Adi saba kucha yahIM chor3akara vaha parAdhIna AtmA apane kRtakarmoM ko sAtha lie sundara-zubha athavA pApa-azubha gatirUpa parabhava ko jAtA hai|| 24 //

Page #258
on sacitra uttarAdhyayana sUtra trayodaza adhyayana [154] Leaving his bipeds, quadrupeds, farms, houses, wealth, grains and all other possessions this helpless dependant soul, goes to a noble or ignoble next birth taking along its acquired karmas. (24) taM ikkagaM tucchasarIragaM se, ciIgayaM Dahiya u paavgennN| bhajjA ya puttA vi ya nAyao ya, dAyAramannaM aNusaMkamanti // 25 // AtmArahita isa tuccha zarIra ko citA meM bhasma karake strI, putra tathA jAti-jana kisI anya AzrayadAtA kA anusaraNa karate haiN|| 25 // Burning to ashes this soul-less body in a funeral pyre, the wife, sons and kinsfolk follow some other person for support. (25) uvaNijjaI jIviyamappamAyaM, vaNNaM jarA harai narassa rAyaM! paMcAlarAyA ! vayaNaM suNAhi, mA kAsi kammAiM mhaalyaaii||26|| he rAjan! kisI prakAra kA pramAda athavA bhUla kiye binA karma jIvana ko pratyeka kSaNa mRtyu ke samIpa le jA rahA hai aura yaha vRddhAvasthA zarIra ke lAvaNya kA haraNa kara rahI hai| ata: he pAMcAlarAja! mere vacanoM ko suno aura adhika pApakarmoM ko mata kro|| 26 // O king! The karmas are dragging life every moment towards death with no negligence; and this old age is gnawing at the grace and beauty of the body. Therefore, O king of Panchal! Pay heed to my words and do not indulge in sinful deeds any more. (26) ahaM pi jANAmi jaheha sAhU !, jaM me tumaM sAhasi vakkameyaM / bhogA ime saMgakarA havanti, je dujjayA ajjo ! amhaarisehiN||27|| (brahmadatta-) he sAdhu citra! jaisA Apa mujhe batA rahe haiM, maiM bhI jAnatA hU~ ki ye kAmabhoga bandhana rUpa haiM kintu he Arya ! mere jaise logoM ke lie to ye durjeya hI haiN|| 27 // ___ (Brahmadutt-) 0 ascetic Chitra! I also know that these mundane pleasures and comforts, as you are telling me, are bonds but O noble one! To people like me they are, indeed, invincible. (27) hatthiNapurammi cittA !, daLUNaM naravaI mhiddddhiyN| kAmabhogesu giddheNaM, niyANamasuhaM kaDaM // 28 // he citra ! hastinApura meM mahARddhi vAle cakravartI ko dekhakara, bhogoM meM Asakta hokara maiMne azubha nidAna kiyA thaa|| 28 // O ascetic Chitr! In Hastinapur, seeing the enormous fortunes of the emperor (Sanatkumar) and getting infatuated with worldly pleasures I made a strong ignoble wish. (28) tassa me apaDikantassa, imaM eyArisaM phlN| .. jANamANo vi jaM dhamma, kAmabhogesu mucchio||29|| __ maiMne usa nidAna kA pratikramaNa nahIM kiyA thaa| usI kA yaha pariNAma hai ki dharma ko jAnatA huA bhI maiM kAmabhogoM meM mUcchita-atyAsakta ho rahA huuN|| 29 //

Page #259
[155 ] trayodaza adhyayana sacitra uttarAdhyayana sUtra I did not formally undergo critical review (pratikraman) of the wish. As a consequence I am obsessed with mundane pleasures in spite of my awareness of the religious tenets. (29) nAgo jahA paMkajalAvasanno, daTuM thalaM nAbhisamei tiirN| evaM vayaM kAmaguNesu giddhA, na bhikkhuNo mggmnnuvvyaanno||30|| jisa prakAra dala-dala meM phaMsA huA hAthI sthala ko dekhakara bhI kinAre para nahIM pahu~ca pAtA, usI prakAra kAmabhogoM meM Asakta hama jaise loga bhikSu-mArga (sAdhu dharma) kA anusaraNa nahIM kara paate|| 30 // As an elephant caught in a quagmire is unable to reach the shore in spite of seeing it, in the same way people like me, obsessed with mundane pleasure, cannot follow the ascetic path. (30) accei kAlo tUranti rAio, na yAvi bhogA purisANa niccaa| uvicca bhogA purisaM cayanti, dumaM jahA khINaphalaM va pkkhii||31|| (citra muni-) he rAjan ! samaya vyatIta ho rahA hai, rAtriyA~ bhAgatI jA rahI haiN| mAnavIya bhoga bhI nitya nahIM haiN| jisa prakAra kSINa phala vAle vRkSa ko pakSI chor3a dete haiM usI taraha puNya kSINa ho jAne para mAnava ko kAmabhoga bhI chor3a dete haiM // 31 // (Chitra ascetic-) O king! Time is passing, nights are running away and mundane pleasures are also not everlasting. As birds leave a tree devoid of fruits, in the same way the worldly pleasures abandon man, when the acquired merit-karmas are exhausted. (31) jai taM si bhoge caiuM asatto, ajjAiM kammAiM karehi rAyaM ! dhamme Thio savvapayANukampI, to hohisi devo io viuvvii||32|| he rAjan ! yadi tuma kAmabhogoM ko nahIM chor3a sakate to Aryakarma hI kro| dharma meM sthita hokara sabhI jIvoM ke prati dayA kA AcaraNa karo jisake phalasvarUpa agale janma meM vaikriya zarIradhArI deva bana sakoge // 32 // / Oking! If you cannot renounce mundane pleasures, at least indulge in noble deeds. Establish yourself in religion and behave compassionately with all living beings, so that you could be reborn as a god with transmutable body (vaikriya sharira). (32) na tujjha bhoge caiUNa buddhI, giddho si aarmbh-prigghesu| mohaM kao ettiu vippalAvo, gacchAmi rAyaM ! Amantio'si // 33 // tumhArI buddhi bhogoM ko chor3ane kI nahIM hai| tuma Arambha tathA parigraha meM bahuta Asakta ho| maiMne vyartha hI itane samaya taka vipralApa (bakavAsa) kiyA-tumheM prabodhita karane kA asaphala prayatna kiyaa| he rAjan ! aba maiM jA rahA huuN|| 33 //

Page #260
sacitra uttarAdhyayana sUtra trayodaza adhyayana [156] You have no intention to abandon mundane pleasures. You are very much obsessed with sinful activity and possessions. I chattered uselessly for so long (made vain effort to enlighten you). O king! Now I am going, farewell to you. (33) paMcAlarAyA vi ya bambhadatto, sAhussa tassa vayaNaM akaauN| aNuttare bhuMjiya kAmabhoge, aNuttare so narae pvittttho|| 34 // pAMcAla deza kA svAmI cakravartI brahmadatta citra muni ke vacanoM kA pAlana na kara skaa| ataH vaha anuttara utkRSTa kAmabhogoM ko bhogakara anuttara-sAtaveM naraka meM utpanna huaa|| 34 // Emperor Brahmadutt, the ruler of Panchal country, could not do according to the counsel of ascetic Chitra. As such, after enjoying incomparable (best) mundane pleasures he was reborn in incomparable (worst) hell, the seventh hell. (34) citto vi kAmehiM virattakAmo, udaggacAritta-tavo mhesii| aNuttaraM saMjama pAlaittA, aNuttaraM siddhigaI go|| 35 // -tti bemi| kAmabhogoM se virakta, ugra cAritrI evaM tapasvI maharSi citra muni anuttara-utkRSTa saMyama kA pAlana karake anuttara-utkRSTa-siddhagati ko prApta hue|| 35 // __-aisA maiM kahatA huuN| Detached from mundane pleasures, indulgent in rigorous ascetic conduct and austerities, great ascetic Chitra after observing extreme restraint attained incomparable status of perfection, the status of Siddha. (35) -So I say. vizeSa spaSTIkaraNa gAthA 1-'nidAna'-tapazcaraNa Adi ke badale meM bhoga-prApti ke liye kiyA jAne vAlA dRr3ha saMkalpa nidAna hai| yaha ArtadhyAna kA hI eka bheda hai| gAthA 2-cUrNi Adi granthoM ke anusAra gaMgA prativarSa apanA mArga badalatI rahatI hai| jo pahale kA mArga chor3a detI hai, usa chor3e hue mArga kI bhUmi ko mRtagaMgA kahate haiN| IMPORTANT NOTES Purnakalam Verse 1-Nidaan-It is a resolute wish to get worldly pleasures as a boon in exchange of observed austerities and other religious acts. It is a kind of aarta-dhyan (mental.state engrossed in sorrow and grief). Verse 6-According to scriptures including commentaries (Churni) the Ganges shifts its course every year. The earlier course that is now land is called Mrit-ganga.

Page #261
[157] caturdaza adhyayana sacitra uttarAdhyayana sUtra caturdaza adhyayana : iSukArIya | pUrvAloka ___ prastuta adhyayana kA nAma iSukArIya hai| yadyapi isa adhyayana ke pramukha pAtra bhRgu purohita ke donoM putra haiN| unhIM se bhRgu purohita, usakI patnI yazA pratibodha pAte haiM aura rAnI kamalAvatI se preraNA pAkara rAjA iSukAra zramaNa banakara saddharma kA AcaraNa karate haiN| kintu rAjA kI pramukhatA hone ke kAraNa isa adhyayana kA nAma iSukArIya rakhA gayA hai| rAjA kA nAma iSukAra hai aura nagara kA nAma bhI iSukAra hI hai| kathAsUtra bhRgu purohita ke putroM ko bAlya avasthA meM jo vairAgya huA, usakA kAraNa unake pUrva-janmoM meM nihita hai| rAjA iSukAra, rAnI kamalAvatI, bhRgu purohita aura purohita-patnI yazA tathA unake donoM putra-ye chahoM jIva pUrva-janmoM meM bhI paraspara sambandhita rahe haiN| saMkSipta ghaTanA krama isa prakAra hai pichale adhyayana 'citra-saMbhUtIya' meM cAra gopAla-putra sAdhuoM kA varNana AyA thA, unameM se do to citra-saMbhUta ke rUpa meM varNita ho cuke haiN| zeSa do kA sambandha isa adhyayana se hai| ve donoM deva apanA devAyuSya pUrNa kara kSiti-pratiSThita nagara meM ibhya-kula meM utpanna hue| vahA~ unakI mitratA anya cAra zreSThi-putroM se huii| una chahoM ne eka bAra sthaviroM se zreSTha dharma sunA aura dIkSita ho gye| dIrghakAla taka saMyama kA pAlana karate rhe| Ayu ke anta meM samAdhimaraNa kiyA aura ye chahoM saudharma svarga ke padmagulma nAmaka vimAna meM cAra palyopama kI Ayu vAle deva bne| devAyu pUrNa hone para eka deva to iSukAra nagara kA rAjA iSukAra banA, dUsarA usakI rAnI kamalAvatI, tIsarA bhRgu purohita aura cauthA usakI patnI yazA ke rUpa meM utpanna huaa| gopAla-putra donoM devoM kA AyuSya abhI pUrNa nahIM huA thA, ve donoM svarga meM hI the| bhRgu purohita aura unakI patnI yazA ko dIrghakAla taka putra kI prApti nahIM huI to ve cintita rahane lge| putra-prApti kI unakI utkaTa abhilASA thii| idhara devaloka meM rahe hue devoM ne apane bhaviSya ke viSaya meM vicAra kiyA to unheM jJAta huA ki 'hama bhRgu purohita ke putra bneNge|' taba unhoMne socA-'mAnava-bhava meM kahIM hama dharma ko na bhUla jAe~, isake liye pahale hI prabandha kara lenA caahiye|' ve zramaNa veSa dhAraNa kara bhRgu purohita ke ghara aaye| pati-patnI donoM ne zramaNoM kI vandanA kii| zramaNoM ne dharmopadeza diyaa| pati-patnI ne putra-prApti kI icchA vyakta kii| zramaNa veSadhArI devoM ne kahA-"tumako do putra prApta hoMge; kintu ve laghu vaya meM hI dIkSita ho jAyeMge, unheM rokanA mt|" itanA kahakara zramaNa veSadhArI deva cale gye| gvAla-putra devoM kA AyuSya pUrNa huA, unhoMne bhRgu purohita ke ghara meM janma liyaa| putra-prApti se pati-patnI ke hRdaya kI kalI khila gii| sAtha hI cintA bhI laga gaI ki putra kahIM dIkSita na ho

Page #262
sacitra uttarAdhyayana sUtra caturdaza adhyayana [158] jaaeN| isa kAraNa iSukAra nagara chor3akara pAsa hI braja gA~va meM rahane lge| sAtha hI putroM ko dIkSA se virata karane ke liye yadA-kadA kahate rahate-"ye sAdhu Upara se bhale dIkhate haiM, para bar3e bhayaMkara hote haiN| jholI meM churI-kA~Te rakhate haiN| choTe baccoM ko pakar3akara le jAte haiM; aadi|" mAtA-pitA kI isa viparIta zikSA se donoM bAlakoM ke mana meM sAdhuoM ke prati Dara samA gyaa| eka dina donoM bhAI gA~va ke bAhara eka vizAla chAyAdAra vRkSa ke nIce khela rahe the| kucha sAdhuoM ko Ate dekhA to bhayabhIta hokara usI vRkSa para car3hakara pattoM meM chipa gye| sAdhu bhI usI vRkSa ke nIce ruka gye| sthAna svaccha kara bhojana karane lge| unakA dayAmaya vyavahAra aura sAtvika AhAra ko dekhakara bhRgu-putroM kA bhaya nikala gayA, sAdhuoM ke prati adhika UhApoha karane se jAtismaraNa jJAna ho gyaa| ghara Akara mAtA-pitA se dIkSA kI anumati mA~gane lge| pichale adhyayana citra-saMbhUtIya meM bhoga aura yoga kI du:kha tathA sukhamaya pariNati kA. digdarzana karAyA gayA thA; kintu prastuta adhyayana vairAgyaparaka hai| vaidika tathA anya tatkAlIna dhArmika jagat meM pracalita paramparAoM kA bar3e hI tArkika DhaMga se nirasana karake zramaNadharma kI mAnyatAoM kI sthApanA kI gaI hai| isa rUpa meM yaha adhyayana tarkapradhAna hai| rAnI kamalAvatI ne bhI usa samaya kI pracalita rAjakIya paramparA ki 'aputrI ke dhana kA svAmI rAjA hotA hai' ko bar3e tarkapUrNa DhaMga se nindya siddha kara apane pati rAjA iSukAra ko bhRgu purohita kA dhana lene se virata karake saMyama kI ora mor3A hai| __yaha to parama satya hai ki pratyeka vyakti apane pUrva-janma ke saMskAroM ko lekara AtA hai aura vartamAna paristhitiyoM tathA paryAvaraNa se bhI prabhAvita hotA hai| isa adhyayana kA pratyeka pAtra eka TAipa hai, eka vicAradhArA kA pratinidhitva karatA hai| rAjA iSukAra isa rAjanItika vicAradhArA kA pratinidhi hai ki uttarAdhikArI vihIna vyakti kI saMpatti kA svAmI rAjA hotA hai| rAnI kamalAvatI bhoga ke kIcar3a meM bhI nirlipta kamalinI ke samAna hai| bhRgu purohita tatkAlIna brAhmaNa tathA anya dhArmika vicAradhArAoM kA pratinidhi hai to usakI patnI yazA kAmabhogoM kA sukha lenA cAhatI hai; vaha sAmAnya nArI kA pratinidhitva karatI hai| vaha pati ko saMsAra meM hI phaMsAye rakhane kA prayatna karatI hai| ____ bhRgu purohita ke donoM putra zramaNa vicAradhArA ke pratinidhi haiN| pitA dvArA prastuta vicAradhArAoM kA pramANa purassara nirasana karate haiM, hRdayasparzI zabdoM meM ucita uttara dete haiN| unake uttaroM se pitA kA moha bhaMga hotA hai aura vaha bhI gRha-tyAga ke lie tatpara ho jAtA hai, taba purohita-patnI bhI saMyamI jIvana svIkAra karane ko udyata hotI hai| rAnI kamalAvatI apane pati rAjA iSukAra ko vibhinna tarkoM aura dRSTAntoM se samajhAtI hai tathA svayaM pravrajita hone kI icchA pragaTa karatI hai| usake tathya pUrNa vacanoM se prabhAvita rAjA iSukAra bhI saMyama grahaNa kara lete haiN| isa prakAra bhRgu purohita, purohita-patnI yazA, unake donoM putra aura rAnI kamalAvatI tathA rAjA iSukAra chahoM vyakti zramaNa dharma kA pAlana kara saMsAra se mukta hote haiN| prastuta adhyayana meM 53 gAthAe haiN|

Page #263
[159 ] caturdaza adhyayana sacitra uttarAdhyayana sUtra CHATURDASH ADHYAYAN : ISHUKAAR Foreview The title of this chapter is Ishukaariya. The principal characters of this story are the two sons of priest Bhrigu. It is they who preach Priest Bhrigu and his wife Yasha. It is queen Kamalavati who inspires king Ishukaar to become a shraman (Jain ascetic) and practice the noble religion. However, due to prominence of the king the title of this chapter is Ishukaariya. The king and his city both bear the same name Ishukaar. The Story The reason that priest Bhrigu's two sons got detached right in their boyhood is associated with their earlier births. King Ishukaar, queen Kamalavati, priest Bhrigu, his wife Yasha and their two sons, all these six souls were mutually associated in their earlier births also. The story in brief is as follows The preceding chapter has the story of four ascetic sons of a cowherd. Two of them have been mentioned as Chitra and Sambhuta in the preceding chapter. The other two are connected with this chapter. On conclusion of their divine life-span, these two were reborn in an affluent family in Kshitipratishthit city. Four other youth from merchant families became their friends. Once all the six young men attended religious discourses by senior ascetics (sthavirs) and got initiated. After leading a long ascetic life they embraced meditational death and all the six were reborn as gods having a life-span of four Palyopam (a metaphoric unit of time) in the Padmagulma celestial vehicle in Saudharma divine realm. When the divine life-span came to an end one god was born as Ishukaar, the king of the city of the same name, second one as his queen Kamalavati, third one as priest Bhrigu and fourth one as his wife Yasha. The life-spans of the gods who were cowherd's sons were yet to be concluded. They were still in the divine realm. When priest Bhrigu and his wife Yasha remained childless for a long time, they got worried. They were very eager to have a son. In the divine realm when the aforesaid two gods thought about their future, they came to know that 'We will be reborn as sons of priest Bhrigu'. They then thought-"We should make advance arrangement least we may forget the right religion during the birth as humans." They came to priest Bhrigu's home in the guise of shramans. The couple paid them homage. The sages gave them a religious discourse. The couple expressed their desire for a son. The sages said "You will get two sons, but they will get initiated at an early age. Please do not stop them doing so."

Page #264
in sacitra uttarAdhyayana sUtra agar 3787PA [160] Saying thus the gods guised as sages went away. When the divine life-span of the two cowherd's sons concluded, they were reborn in priest Bhrigu's home. The couple was filled with joy to get two sons. But at the same time they got worried also about the impending initiation of the sons. To avoid this they left Ishukaar city and took residence in a nearby village called Braj. They also started to poison the minds of their sons by often telling them that these sages are apparently noble but actually they are evil; they keep daggers and forks in their bags and kidnap children, and much more." These adverse remarks by their parents made the sons fearful of sages. Once, the two brothers were playing under a large and dense tree outside the village. When they saw some sages approaching, they climbed up the tree with panic and hid themselves in leaves. The sages stopped under the tree and cleaning the needed area they began taking their meal. Observing their compassionate behaviour and pure pious food the fear of the sons of Bhrigu evaporated. While they were deliberating about sages they were blessed with Jatismaran jnana (surfacing of the memories of past births). On their return home they sought permission for initiation from their parents. In the previous chapter mundane indulgences and spiritual practices and their respective miserable and happy consequences were described but this chapter is detachment oriented. Here logically refuting the traditional beliefs of Vedic and other contemporary schools in the religious arena, the beliefs of Shraman religion are established. In this context this chapter is logic centric. Queen Kamalavati has also logically proved the contemptuousness of the prevailing feudal tradition that 'the ruler becomes the natural owner of the wealth of an heirless person'. On strength of that, she persuaded her husband, king Ishukaar, not to confiscate the wealth of priest Bhrigu and inspired him towards ascetic restraint. It is an established belief that every individual is born with impressions of earlier births and is also influenced by the existing circumstances and environment. Every character of this chapter is a typed one in his own right and represents a certain school of thought. King Ishukaar represents the feudal tradition that the ruler is the owner of the wealth of an heirless person. Queen Kamalavati is like an unaffected lotus existing in the slime of mundane pleasures. Priest Bhrigu represents the prevailing Brahminic and other creeds. Yasha, his wife, represents average woman desirous of sensual pleasures. She tries to keep her husband trapped in the mundane. Both the sons of priest Bhrigu are representatives of the Shramanic school of thought. They emphatically refute the views presented by their father with proper authentication in lucid and touching words. Their answers shatter the delusion of their father and he also gets ready to renounce the world. After that, his wife Yasha also prepares herself to accept ascetic life. Besides expressing her own desire to get initiated, Queen Kamalavati persuades her husband, king Ishukaar, with convincing arguments and examples in favour of asceticism. Influenced by her irrefutable logic king Ishukaar also joins the ascetic order. This way, priest Bhrigu, his wife Yasha, their two sons, king Ishukaar and queen Kamalavati; all the six persons attain liberation by following the Shraman conduct. The chapter has 53 verses.

Page #265
[161] caturdaza adhyayana sacitra uttarAdhyayana sUtra cauddasamaM ajjhayaNaM : usuyArijjaM caturdaza adhyayana : iSukArIya ___Chapter-14 : ISHUKAAR devA bhavittANa pure bhavammI, kei cuyA egvimaannvaasii| pure purANe usuyAranAme, khAe samiddhe surlogrmme||1|| suraloka ke samAna ramya-manohara iSukAra nAma kA eka samRddha, prasiddha, prAcIna nagara thaa| eka hI devavimAnavAsI kaI deva apanA deva AyuSya pUrNa kara usa nagara meM manuSya rUpa meM utpanna hue||1|| There was an ancient city called Ishukaar, prosperous, famous and beautiful like heaven. On concluding their divine life-span, many gods from a particular vehicle were reborn as human beings in that city. (1) sakammaseseNa purAkaeNaM, kulesu daggesu ya te psuuyaa| nivviNNasaMsArabhayA jahAya, jiNindamaggaM saraNaM pvnnaa||2|| pUrva-janma meM kRta apane avaziSTa karmoM ke kAraNa ve sabhI AtmAe~ ucca kuloM meM utpanna hue aura saMsArabhaya se udvigna hokara tathA kAmabhogoM ko tyAgakara sabhI ne jinendra bhagavAna ke mArga kI zaraNa grahaNa kii|| 2 // , * Due to the residual meritorious karmas from their past birth, all these souls were reborn in noble families. Disgusted with the continued cycles of rebirth (samsar) and renouncing the mundane pleasures and comforts, they all took refuge in the path of Jinas (victors of senses). (2) pumattamAgamma kumAra do vI, purohio tassa jasA ya pttii| visAlakittI ya tahosuyAro, rAyattha devI kamalAvaI y||3|| puruSatva ko prApta karake donoM purohita-putra tathA purohita, usakI patnI yazA, vipula kIrti vAlA rAjA iSukAra aura usakI rAnI kamalAvatI-yaha chaha vyakti the|| 3 // Born as humans were these six persons-two sons of a priest, the priest himself, his wife Yasha, widely famous king Ishukaar and his queen Kamalavati. (3) jAI-jarA-maccubhayAbhibhUyA, bahiM vihaaraabhinivitttthcittaa| saMsAracakkassa vimokkhaNaTThA, daThUNa te kAmaguNe virttaa||4|| muniyoM ke darzana karake ve donoM purohita-putra janma-jarA-mRtyu ke bhaya se udvigna ho gye| unake citta bahirvihAra-mokSa kI ora AkRSTa ho gaye aura saMsAra-cakra se vimukta hone ke lie ve kAma-guNoM se virakta hue|| 4 //

Page #266
sacitra uttarAdhyayana sUtra Beholding virtuous sages, the two sons of priest Bhrigu got disturbed by fear of birth, dotage and death. Their thoughts were drawn to dwell away (towards liberation) and as a result they got disenchanted from sensual pleasures in order to be liberated from the cycles of rebirth. (4) caturdaza adhyayana [ 162 ] piyaputtagA donni vi mAhaNassa, sakammasIlassa purohiyassa / sarittu porANiya tattha jAI, tahA suciNNaM tava-saMjamaM ca // 5 // yajJa-yAga Adi apane karma meM nirata bhRgu purohita ke una donoM priya putroM ko apane pichale janma tathA usameM suAcarita tapa-saMyama kA smaraNa ho AyA // 5 // Indulging in their activities of yajna (sacrifices), both the sons of priest Bhrigu remembered their earlier birth as well as the then performed immaculate austerities and self-control. (5) te kAmabhogesu asajjamANA, mANussaesuM je yAvi divvA / mokkhAbhikakhI abhijAyasaDDhA, tAyaM uvAgamma imaM udAhu - // 6 // mAnuSika tathA divya kAmabhogoM meM anAsakta, eka mAtra mokSa - prApti ke icchuka, zraddhA saMpanna donoM . purohita - putra pitA ke pAsa Akara kahane lage - // 6 // Not obsessed with human and divine pleasures, desirous to attain emancipation alone and full of faith, the priest-sons came to their father and said - (6) asAsayaM daTTu imaM vihAraM bahuantarAyaM na ya dIhamAuM / tamhA girhasi na raI lahAmo, AmantayAmo carissAmu moNaM // 7 // (putra-) yaha manuSya-janma anitya hai, isameM bahuta-sI bAdhAe~ haiM, Ayu bhI dIrgha nahIM hai; isa kAraNa ghara meM hameM koI ruci nahIM hai / munidharma - pAlana hetu ApakI anumati cAhate haiM // 7 // (Sons-) This human life is transient, it is riddled with many hindrances and its span is also not long; therefore we have no interest in domestic life. We seek your consent for practicing the ascetic code. (7) aha tAyo tattha muNINa tesiM, tavassa vAghAyakaraM vayAsI / imaM vayaM veyavio vayanti, jahA na hoI asuyANa logo // 8 // (purohita - ) putroM ke yaha vacana sunakara pitA ne unako rokane kA prayAsa kiyaa| kahA - putro ! veda ke jJAtAoM kA yaha kathana hai ki putrahIna ko sadgati prApta nahIM hotI // 8 // Having heard these words of his sons, the father (priest Bhrigu) tried to stop them. He said-Dear sons! The scholars of Vedas say that a man without a son is deprived of noble future (next birth ). ( 8 ) ahijja vee parivissa vippe, putte paDiTThappa gihaMsi jAyA ! bhoccANa bhae saha itthiyAhiM, AraNNagA hoha muNI pasatthA // 9 // ataH pahale vedoM kA adhyayana karo, viproM ko bhojana do, vivAha karake striyoM ke sAtha bhoga bhogo| tatpazcAt putroM ko ghara kA bhAra dekara araNyavAsI zreSTha muni bana jAnA // 9 //

Page #267
RAILSS SirocITAT citra kramAMka 36 ILLUSTRATION No. 36

Page #268
@5959595555555559555555595555555555559555555555 555555556 citra paricaya 36 bhRgu purohita dampatti aura usake putra Illustration No. 36 (1) svarga se cyavakara cha: prANiyoM meM se do rAjA-rAnI, do purohita daMpatti, do purohita - putra ke rUpa meM utpanna huye / (2) muniyoM ko dekhakara purohita - putra bhayabhIta hokara daudd'e| eka vRkSa para chupa gaye / muniyoM kA zAnta mukha aura dayAmaya vyavahAra dekhakara unakA bhaya dUra huA vRkSa se nIce utarakara vandanA karane lage / aura - - adhyayana 14, sU. 1-5 THE PRIEST COUPLE BHRIGU AND HIS SONS (1) Completing the divine life-span the six souls were reborn as human beings two as the King and queen, two as the priest and his wife and two as sons of the priest. (2) Seeing the sages both the sons of priest ran away with fear and hid themselves on a tree. Looking at the serene faces and generous behaviour of sages, their fear evaporated. They came down from the tree and paid homage to the sages. $ 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 -Chapter 14, Aphorism 1-5 Wan 555555555555550

Page #269
[163] caturdaza adhyayana sacitra uttarAdhyayana sUtra As such, first of all study Vedas, offer food to Brahmins, get married and enjoy married life, and after that entrust your responsibilities to your sons before retiring to the forest to become proficient sages. (9) soyaggiNA AyaguNindhaNeNaM, mohANilA pajjalaNAhieNaM / saMtattabhAvaM paritapyamANaM, lAlappamANaM bahuhA bahuM ca - // 10 // apane rAgAdi guNa rUpa IMdhana aura moharUpI pavana se adhikAdhika prajvalita agni se saMtapta, paritapta, mohavaza dIna-hIna vacana bolate huye - // 10 // (The priest was-) Tormented and tortured by the internal fire blazed by fuel of vices, including attachment and blown by wind of fondness, and was uttering humble pitiful words out of his fondness- (10) purohiyayaM taM kamaso'NuNantaM nimaMtayantaM ca sue dhaNeNaM / " hakka kAmaguNehi ceva, kumAragA te pasamikkha vakkaM - // 11 // tathA putroM kI eka ke bAda eka anunaya karate huye, dhana ke kAmabhogoM ke nimaMtraNa dete hue pitA ko mohAcchAdita dekhakara kumAroM ne kahA- // 11 // Beseeching and inviting his sons one after another to enjoy wealth, pleasures and comforts. Seeing their father thus overwhelmed by delusion, the sons said - ( 11 ) veyA ahIyA na bhavanti tANaM, bhuttA diyA ninti tamaM tameNaM / putA na havanti tANaM, ko NAma te aNumannejja eyaM // 12 // yA (putra - ) adhyayana kiye huye - adhIta veda rakSaka nahIM hote / brAhmaNoM ko bhojana karAne vAle bhI tamastama naraka meM jAte haiM / utpanna hue apane putra bhI rakSA karane meM samartha nahIM hote| ataH Apake isa kathana kA kauna anumodana karegA ? // 12 // (Sons-) The acquired knowledge of Vedas cannot provide protection. Those who feed Brahmins also go to the Tamastamah (seventh) hell. One's own sons are also incapable of protecting (from misery). So who will assent to your this statement. (12) khaNamettasokkhA bahukAladukkhA, pagAmadukkhA aNigAmasokkhA / saMsAramokkhassa vipakkhabhUyA, khANI aNatthANa u kAmabhogA // 13 // kAmabhoga kSaNa mAtra ke liye sukhada haiM, aura dIrghakAla taka dukhadAyI haiN| ve adhika duHkha aura alpa-sukha dete haiN| ye saMsAra se mukta hone meM bAdhaka haiN| isaliye anarthoM kI khAna haiM // 13 // Mundane pleasures are joyful for a moment and painful for a very long period. They provide more suffering and little joy. These are obstacles in attainment of liberation from cycles of rebirth. As such they are mines of misfortunes. (13) parivvayante aNiyattakAme, aho ya rAo paritapyamANe / annappamatte dhaNamesamANe, pappotti maccuM purise jaraM ca // 14 //

Page #270
sacitra uttarAdhyayana sUtra caturdaza adhyayana [ 164 ] jo puruSa kAmanAoM se nivRtta nahIM hai, vaha atRpti kI agni se saMtapta hokara rAta-dina bhaTakatA rahatA hai| dUsaroM ke prati Asakta aisA puruSa dhana kI khoja karatA huA vRddhAvasthA aura mRtyu ko prApta karatA hai||14|| A man, who is not rid of desires, wanders about day and night distressed by the fire of discontentment. With attachment for others such a person, in the process of continued search for wealth, approaches old age and finally succumbs to death. (14) imaM ca me atthi imaM ca natthi, imaM ca me kicca imaM akiccaM / taM evamevaM lAlappamANaM, harA haraMti tti kahaM pamAe ? // 15 // yaha mere pAsa hai, yaha mere pAsa nahIM hai| mujhe yaha karanA hai, yaha nahIM karanA hai - isa prakAra vyartha kI bakavAsa karane vAle vyakti ko mRtyu uThA letI hai| aisI sthiti meM pramAda kaisA ? // 15 // This I have and that I do not. This I have to do and that I do not have to. He who indulges in such worthless ambiguities is, in the mean time, whisked away by death. What for negligence, then ? (15) dhaNaM bhUyaM saha itthiyAhiM, sayaNA tahA kAmaguNA, pagAmA / tavaM kae tappa jassa logo, taM savva sAhINamiveha tubbhaM // 16 // (pitA - ) jisake liye vyakti tapasyA karate haiM, ve saba sAdhana - pracura dhana, striyA~, utkRSTa kAmabhoga tathA svajana tumheM yahIM para svAdhIna rUpa se prApta haiM taba paraloka ke ina sukhoM ke liye sAdhu kyoM banate ho? // 16 // (Father--) Enormous wealth, women, enchanting pleasures and comforts and family, for availing which men observe austerities, are all freely available to you, Then why become an ascetic in order to avail them in the next birth ? ( 16 ) dhaNeNa kiM dhammadhurAhigAre, sayaNeNa vA kAmaguNehi ceva / samaNA bhavissA guNohadhArI, bahiMvihArA abhigamma bhikkhaM // 17 // (putra-) dharma kI dhurA ko dhAraNa karane vAle ko dhana, svajana, kAmabhogoM se kyA prayojana hai? hama to guNoM ke dhAraka, apratibaddha vihArI zuddha bhikSAjIvI zramaNa baneMge // 17 // (Sons-) of what use are wealth, relations and mundane pleasure to those who bear the axis of the wheel of religion? We only want to be virtuous, itinerant and alms_subsisting ascetics. (17) jaya aggI araNI'santo, khIre ghayaM tella mahAtilesu / emeva jAyA ! sarIraMsi sattA, saMmucchaI nAsai nAvaciTThe // 18 // ( pitA - ) putro ! jisa taraha araNikASTha meM agni, dUdha meM ghI aura tiloM meM tela asat hote huye bhI pragaTa hotA hai, usI prakAra zarIra meM jIva bhI asat hote huye bhI utpanna hotA hai aura zarIra ke nAza ke sAtha hI naSTa ho jAtA hai // 18 //

Page #271
citra kramAMka 37 ILLUSTRATION No. 37

Page #272
055555555555555555555555555555555se citra paricaya 37 Illustration No. 37 pitA-putra saMvAda (1) pitA ne dIkSA kI abhilASA rakhane vAle apane putroM ko brAhmaNa kA karttavya batAte huye kahA- pahale veda par3ho, brAhmaNo ko bhojana karAo, vivAha karo, phira sAdhu bnnaa| (2) putroM ne uttara diyA-yaha saMsAra krUra kAla-cakra ke bIca meM phaMsA huA hai| jarA aura mRtyu se ghirA huA hai| aise meM jIvana kA kyA bharosA hai ? -adhyayana 14, sU. 9-30 95555555555555555555555555555555555555555555555550 THE DIALOGUE BETWEEN FATHER AND SON ) Expressing the duties of a Brahmin, the father said to the sons desirous of ascetic-initiation - First of all study Vedas, feed Brahmins, get married and only after that become sages. (2) The sons replied-This world is caught in the cruel cycle of time, is encircled by dotage and death. As such what is the surety of life? -Chapter 14, Aphorism 9-30 MI MIM e5555555555555555555555555555555555se

Page #273
[165 ] caturdaza adhyayana sacitra uttarAdhyayana sUtra (Father--) Though non-existent, fire comes into being in Arani wood, ghee (butteroil) in milk, oil in sesame seeds. In the same way, my sons, soul comes into being in the body; it parishes the moment the body parishes. (18) no indiyaggejjha amuttabhAvA, amuttabhAvA vi ya hoi nicco / ajjhatthaheuM niyayassa bandho, saMsAraheDaM ca vayanti bandhaM // 19 // (putra-) rUpa, gandha Adi rahita amUrttabhAva - AtmA, indriyoM dvArA nahIM jAnA jA sktaa| lekina amUrttabhAva nitya hote haiN| AtmA ke rAga-dveSAdi Antarika doSoM ke kAraNa hI bandha hotA hai aura bandha hI saMsAra kA hetu kahA gayA hai // 19 // (Sons-) Devoid of sight, smell and other corporeal attributes, the formless soul cannot be grasped and known by senses. But that which is without corporeal form is eternal. Bondage is caused by inner faults of soul, including attachment and aversion, and bondage alone is said to be the reason for continued cyclic rebirths (samsar). (19). jahA vayaM dhammamajANamANA, pAvaM purA kammamakAsi mohA / orujjhamANA parirakkhiyantA, taM neva bhujjo vi samAyarAmo // 20 // hama jaba taka dharma ko nahIM jAnate the, pApa karate rhe| Apane hameM rokA aura hamArA pAlana-poSaNa kiyaa| lekina aba hama pApakarma nahIM kareMge // 20 // We continued to sin until we were not aware of the religion. You detained us and brought us up. But now we will not indulge in sinful deeds anymore. (20) abbhAhayami logaMmi, savvao parivArie / amohAhiM paDantIhiM, gihaMsi na raGgaM labhe // 21 // loka pIr3ita hai| cAroM ora se ghirA hai| amoghA A rahI hai| isa dazA meM hama ghara meM sukha kA anubhava nahIM kara pAte haiM // 21 // The whole Lok (world of the living) is oppressed and surrounded from all sides. The amogha (unstoppable) moves on. In such situation we cannot feel comfort or pleasure at home. (21) ke abbhAhao logo ?, keNa vA parivArio ? / kA vA amohA vuttA?, jAyA ! ciMtAvaro humi // 22 // (pitA-) putro ! yaha loka kisase Ahata athavA pIr3ita hai ? kisase ghirA huA hai ? amoghA kise kahate haiM? maiM yaha jAnane ke liye cintita hU~ // 22 // (Father -) Sons! What hurts this Lok (the living of this world)? What surrounds it? What do you mean by amogha? I am anxious to know that all. (22) maccuNA'bbhAhao logo, jarAe parivArio / amohA rayaNI vuttA, evaM tAya ! viyANaha // 23 //

Page #274
sacitra uttarAdhyayana sUtra (putra - ) pitAjI ! Apa bhalI bhA~ti jAna leM ki yaha saMsAra mRtyu se Ahata hai, vRddhAvasthA se ghirA huA hai aura samaya-cakra kI kabhI na rukane vAlI gati ( dina-rAta kI gati) ko amoghA kahA jAtA hai|| 23 // caturdaza adhyayana [ 166] (Sons-) Father! Know well that this Lok (world of the living) is oppressed by death. It is surrounded by old age. The unstoppable passage of time (the continuum of day and night leading to the end of a state) is called as amogha. (23) jA jA vaccai rayaNI, na sA paDiniyattaI / ahammaM kuNamANassa, aphalA janti rAio // 24 // jo rAtriyA~ vyatIta ho rahI haiM, ve kabhI vApasa lauTakara nahIM aatiiN| adharma karane vAloM kI rAtriyA~ niSphala jAtI haiM // 24 // Nights (time) that have passed never return. The nights (time) of irreligious persons are wasted (fruitless ). ( 24 ) jA jA vaccai rayaNI, na sA paDiniyattaI / dhammaM ca kuNamANassa, saphalA janti rAio // 25 // jo rAtriyA~ vyatIta ho rahI haiM ve kabhI lauTakara vApasa nahIM aatiiN| dharma karane vAloM kI rAtriyA~ saphala hotI haiM // 25 // Nights (time) that have passed never return. The nights (time) of religious persons are advantageous (fruitful ). ( 25 ) saMvasittANaM, o duo sammatta juyA / pacchA jAyA ! gamissAmo, bhikkhamANA kule kule // 26 // (pitA - ) putro ! pahale tuma aura hama saba sukha se gRhavAsa meM rahakara samyaktva aura vratoM kA pAlana kareM, tatpazcAt vRddhAvasthA meM bhikSAjIvI zramaNa bana jAyeMge // 26 // (Father) Sons! First of all, while still living as householders, you and we observe right faith and vows; later when we get old we will become alms-seeking ascetics. (26) jassatthi maccuNA sakkha, jassa va'tthi palAyaNaM / jo jANe na marissAmi, so hu kaMkhe sue siyA // 27 // (putra - ) pitAjI ! jisakI mRtyu ke sAtha mitratA ho athavA jo mRtyu Ane para palAyana kara sakatA ho, yA jisako vizvAsa ho ki 'maiM kabhI marU~gA hI nahIM; vahI kala kI pratIkSA kara sakatA hai|| 27 // (Sons-) Father! He alone can wait for tomorrow who has friendship with death or who can escape when death comes, or who has strong belief that he will never die. (27) . ajjeva dhammaM paDivajjayAmo, jahiM pavannA na puNabbhavAmo / aNAyaM neva ya asthi kiMci, saddhAkhamaM Ne viNaittu rAgaM // 28 //

Page #275
[167] caturdaza adhyayana sacitra uttarAdhyayana sUtra - - pitAjI ! hama Aja hI rAga ko tyAgakara zraddhA sahita usa munidharma ko grahaNa kareMge, jise grahaNa karane ke pazcAt punaH saMsAra meM nahIM AnA pdd'taa| rahI bhogoM kI bAta, ve ananta bAra bhoge jA cuke haiM, ataH koI bhI bhoga abhukta nahIM hai|| 28 // Father ! This day only we will abandon attachment and with all faith accept ascetic religion. Accepting which, one does not have to return to this world (the cycles of rebirth). As regards mundane pleasures, they have already been experienced infinite times, therefore no pleasure remains inexperienced. (28) pahINaputtassa hu natthi vAso, vAsiTThi ! bhikkhAyariyAi kaalo| sAhAhi rukkho lahae samAhiM, chinnAhi sAhAhi tameva khaannuN||29|| (purohita-) he vAziSThi (purohita kI patnI). ! putroM ke binA aba maiM isa ghara meM nahIM raha sktaa| merA bhikSAcaryA kA samaya A gayA hai| vRkSa zAkhAoM se zobhita hotA hai aura zAkhAe~ kaTa jAne para dUMTha ho jAtA hai|| 29 // ' (Priest-) O Vaashishthi (priest's wife)! I cannot live in this home now without sons. The time has come when I too should become an alms-seeker (ascetic). A tree is beautiful due to its branches and when branches are cut it turns into a stump. (29) paMkhAvihUNo vva jaheha pakkhI, bhiccA vihUNo bva raNe nrindo| vivannasAro vaNio vva poe, pahINaputto mi tahA ahaM pi||30|| isa saMsAra meM jaise paMkhoM ke binA pakSI, sainikoM ke binA rAjA aura naukA para dhanahIna vaNik asahAya hotA hai| putroM ke binA aisI hI dazA merI bhI hai|| 30 // In this world a bird without wings, a king without warriors, a boat-faring merchant without money are helpless. My condition is same without sons. (30) susaMbhiyA kAmaguNA ime te, saMpiNDiyA aggrsppbhuuyaa| bhuMjAmu tA kAmaguNe pagAmaM, pacchA gamissAmu phaannmggN||31|| (purohita patnI-) he svAmI! susaMskRta tathA sugRhIta kAmabhogarUpa pracura viSaya-rasa jo hameM prApta haiN| unako icchAnurUpa bhoga leN| bAda meM pravrajyArUpa pradhAna mokSamArga para cleNge|| 31 // (Priest's wife-) My lord ! In order to gratify our sensual needs we have excellent and fairly acquired means of pleasures and comforts in plenty. We must enjoy them fully and then we will take the path of liberation by getting initiated. (31) bhuttA rasA bhoi ! jahAi Ne vao, na jIviyaTThA pajahAmi bhoe| lAbhaM alAbhaM ca suhaM ca dukkhaM, saMcikkhamANo carissAmi monnN||32|| (purohita-) he bhagavatI! hama viSaya-rasoM ko bahuta bhoga cuke| yuvAvasthA bhI aba hameM chor3a rahI hai| maiM svargIya jIvana-prApti ke liye ina bhogoM kA tyAga nahIM kara rahA hU~ apitu lAbha-alAbha, sukha-duHkha meM samabhAva se muni dharma-moNa kA pAlana kruuNgaa|| 32 //

Page #276
sacitra uttarAdhyayana sUtra (Priest-) We have enjoyed enough sensual pleasures. Our youth also is on the vane. I am not renouncing these pleasures for the sake of a divine life but to follow the ascetic conduct with equanimity in gain and loss or pleasure and pain. (32) mAhU tumaM soyariyANa saMbhare, juNNo va haMso paDisottagAmI / jAhi bhogAi ma samANaM, dukkhaM khu bhikkhAyariyAvihAro // 33 // caturdaza adhyayana [ 168 ] (purohita-patnI - ) svAmI ! dhArA ke viparIta tairane vAle pratisrotagAmI vRddha haMsa ke samAna Apako bhI kahIM apane bandhuoM ko yAda na karanA pdd'e| ataH mere sAtha bhoga bhogo / bhikSAcaryA aura vihAra nizcita rUpa se bahuta hI kaSTakArI haiM // 33 // (Priest's wife-) Therefore, enjoy pleasures with me least you may be forced to remember your brothers like the old swan swimming against the current had to. Almsseeking and wandering are, indeed, very painful. (33) jaya bhoI ! tayaM bhuyaMgo, nimmoyaNiM hicca palei mutto / jAyA hanti bhoe, te haM kahaM nANugamissamekko // 34 // ( purohita - ) jisa taraha bhujaMga apane zarIra kI keMculI chor3akara mukta mana se calatA hai usI prakAra ye donoM putra bhogoM kA tyAga kara rahe haiN| aba maiM akelA rahakara kyA karU~gA ? kyoM na inakA hI anugamana karU~ ? // 34 // (Priest-) As a serpent casts off the slough of his body and moves free and easy, in the same way my sons are renouncing pleasures. Now left alone, what would I do? Why not just follow them ? ( 34 ) chindittu jAlaM abalaM va rohiyA, macchA jahA kAmaguNe pahAya / dhoreyasIlA tavasA udArA, dhIrA hu bhikkhAyariyaM carinti // 35 // jisa prakAra kamajora jAla ko kATakara rohita matsya nikala jAte haiM, usI prakAra dhAraNa kiye hue saMyama ke gurutara bhAra ko vahana karane vAle pradhAna tapasvI, dhIra sAdhaka kAmaguNoM ko tyAgakara bhikSAcaryA rUpa zramaNadharma para cala par3ate haiM // 35 // As Rohit fishes break through a weak net, in the same way accomplished observers of austerities and resolute aspirants, bearing the huge burden of vowed restraint, renounce worldly pleasures to move on the path of alms-seeking, the Shraman religion. ( 35 ) java kuMcA samaikkamantA, tayANi jAlANi dalittu haMsA / panti puttAya paI ya majjhaM, tehaM kahaM nANugamissamekkA ? // 36 // (purohita patnI - ) jaise krauMca pakSI aura haMsa baheliye dvArA bichAye gaye jAla ko kATakara AkAza meM svataMtra ur3a jAte haiM, usI prakAra mere putra aura pati bhI jA rahe haiN| taba maiM akelI rahakara kyA karU~gI ? kyoM na maiM bhI inakA hI anugamana karU~ ? // 36 // (Priest's wife-) As herons and swans cut the net spread by a fowler and fly free in the sky; in the same way my husband and sons are also going. Then left alone what would I do? Why not follow them ? (36)

Page #277
citra kramAMka 38 ILLUSTRATION No. 38

Page #278
citra paricaya 38 Illustration No. 38 purohita parivAra dvArA gRha-tyAga (1) putroM ko gRha tyAgakara jAte dekhakara bhRgu purohita ne patnI yazA se kahA-sA~pa jaise kaiMculI ko chor3akara, matsya aura haMsa jaise jAla ko kATakara baMdhana-mukta ho jAte haiM, vaise hI hamAre putra baMdhana-mukta hokara jA rahe haiN| aba. hama paMkha kaTe pakSI kI taraha, zAkhAhIna vRkSa kI taraha ghara meM rahakara kyA kareMge? (2) rAnI kamalAvatI ne dekhA-cAroM prANI virakti ke patha para cala par3e haiM aura unakA parityakta dhana, rAja-bhaMDAra meM A rahA hai| -adhyayana 14, sU. 29-37 9555555555555555555555555555555555555555555555;he RENUNCIATION BY THE PRIEST FAMILY ) Watching the sons going away renouncing home, priest Bhrigu said to his wife Yasha - As a snake casts off the slough of his body, as fishes and swans cut the net and free themselves; in the same way our sons are going free from worldly ties. Now what we will do living in the house like wingless birds and branchless tree? (2) Queen Kamalavati saw that the four individuals were going on the path of renunciation and their abandoned wealth was coming to the state treasury. -Chapter 14, Aphorism 29-37 rce: 055 5 5555555555555555555555

Page #279
PARSHOTAM citra kramAMka 39 ILLUSTRATION No. 39

Page #280
(r)sssssssssssssssssssssssssssssssssss citra paricaya 39 | | Illustration No. 39 rAnI kamalAvatI dvArA iSukAra rAjA ko udbodhana (1) rAjA ko samajhAte huye rAnI bolI-rAjan ! icchAe~ AkAza ke samAna ananta haiN| yadi tIna loka kA sampUrNa vaibhava mila jAye taba bhI icchAe~ kabhI tRpta nahIM ho sktiiN| isa ghara meM merI sthiti vaisI hI hai jaise piMjare meM pakSiNI kii| mI (2) jisa giddha ke pAsa mA~sa kA Tukar3A hotA hai usa para dUsare pakSI jhapaTate haiN| jisake pAsa mA~sa nahIM hai usa para koI nahIM jhptttaa| saMsAra meM kAmabhoga ke liye hI. chInA-jhapaTI hotI hai| -adhyayana 14, sU. 39-49 95555))))))))))))))))555555555555555555555555se QUEEN KAMALAVATI'S ADVISE TO KING ISHUKAR (1) The queen said - Sire! Desires are limitless like the sky. Even if a man gets all the wealth of the three worlds, his desires can never be satisfied. I am in this place like a bird in a cage. (2) Other birds of prey pounce on a vulture having a piece of flesh. Nothing attacks one that has no shred of meat. Only for the worldly pleasures and comforts there is quarrel and fight. -Chapter 14, Aphorism 39-49 05555555555555555555555555555555555se

Page #281
[169 ] caturdaza adhyayana sacitra uttarAdhyayana sUtra purohiyaM taM sasuyaM sadAraM, soccA'bhinikkhamma pahAya bhoe| kuDuMbasAraM viuluttamaM taM, rAyaM abhikkhaM samavAya devii-||37|| putroM aura patnI ke sAtha purohita ne bhogoM ko tyAgakara gRhatyAga kiyA hai, yaha sunakara usa parivAra kI vipula aura uttama dhana-sampatti kI icchA rakhane vAle rAjA iSukAra se usakI rAnI kamalAvatI ne khaa-||37|| Hearing that priest Bhrigu has renounced the world with sons and wife, queen Kamalavati said to her husband king Ishukaar, who wanted to confiscate enormous wealth belonging to that family-(37) vantAsI puriso rAyaM !, na so hoi psNsio| mAhaNeNa pariccattaM, dhaNaM AdAumicchasi // 38 // (rAnI kamalAvatI-) he rAjan ! brAhmaNa bhRgu purohita dvArA parityakta dhana ko Apa lenA cAhate ho kintu vamana kiye huye padArtha ko khAne vAlA puruSa prazaMsanIya nahIM hotA // 38 // (Queen Kamalavati-) My lord! You want to take the wealth left by the Brahmin (priest Bhrigu) but a person who consumes vomited filth is never praised. (38) savvaM jagaM jai tuhaM, savvaM vAvi dhaNaM bhve| savvaM pite apajjattaM, neva tANAya taM tv||39|| yadi sArA jagat aura saMsAra kA sArA dhana bhI Apako prApta ho jAye to vaha saba bhI Apake liye aparyApta hI hogA; aura vaha dhana bhI ApakI rakSA nahIM kara skegaa|| 39 // Even if you get whole world and all its wealth, that too would be insufficient for you. And even all that wealth will fail to protect you. (39) marihisi rAyaM ! jayA tayA vA, maNorame kAmaguNe phaay| ekko hu dhammo naradeva ! tANaM, na vijjaI annamiheha kiNci|| 40 // rAjan ! jaba Apa ina manojJa kAmabhogoM ko chor3akara maroge taba eka mAtra dharma hI ApakA rakSaka hogaa| isalie he narendra ! isa saMsAra meM dharma ke atirikta isa prANI kA koI bhI rakSaka nahIM hai|| 40 // O King! Leaving behind all these enchanting pleasures and comforts, when you expire, religion will be your sole protector. Thus, O King! Other than religion there is no saviour of a living being in this world. (40) nAhaM rame pakkhiNI paMjare vA, saMtANachinnA carissAmi monnN| akiMcaNA ujjukaDA nirAmisA, prigghaarNbhniyttdosaa||41|| jisa prakAra piMjar3e meM banda huI pakSiNI sukha kA anubhava nahIM karatI, vaise hI maiM bhI nahIM krtii| ataH maiM bhI pArivArika sneha sambandhoM ko tor3akara, akiMcana, sarala, zabda Adi viSaya-bhogoM meM anAsakta, parigraha aura hiMsA ke doSoM se nivRtta hokara munidharma kA AcaraNa kruuNgii||41||

Page #282
in sacitra uttarAdhyayana sUtra caturdaza adhyayana [170] - - As a bird imprisoned in a cage does not feel happy, so I also do not. Therefore, I will also follow the ascetic conduct after breaking all family relationship of love, having no possessions, getting free of all complexities as well as infatuation for mundane pleasures, and erasing all faults of covetousness and violence. (41) davaggiNA jahA raNe, DajjhamANesu jntusu| anne sattA pamoyanti, rAgaddosavasaM gyaa||42|| jisa prakAra vana meM lage dAvAnala meM jalate huye jantuoM ko dekhakara rAga-deSa ke vazavartI hokara anya jIva prasanna hote haiN|| 42 // When in a forest some beasts are burning in a conflagration, other animals rejoice under the influence of attachment and aversion. (42) evameva vayaM mUDhA, kAma bhogesu mucchiyaa| DajjhamANaM na bujjhAmo, rAgaddosa'ggiNA jgN||43|| usI taraha kAmabhogoM meM mUcchita hama mUr3ha loga bhI rAga-dveSa kI agni meM jalate hue saMsAra ko nahIM samajha rahe haiN|| 43 // In the same way, obsessed with mundane pleasures, foolish people like us fail to appreciate (the impending doom of) the world of the living burning in the fire of attachment and aversion. (43) bhoge bhoccA vamittA ya, lhubhuuyvihaarinno| AmoyamANA gacchanti, diyA kAmakamA iv||44|| bhogoM ko bhogakara tathA yathAvasara unakA vamana karake AtmagaveSI mumukSu sAdhaka vAyu kI bhA~ti laghubhUta hokara apratibaddha vihAra karate haiN| apanI icchAnusAra, pakSiyoM ke samAna AtmArthI puruSa AmodapUrvaka vicaraNa karate haiN||44|| . Having enjoyed the pleasures and renouncing them at an opportune time, the selfseeking liberation aspirant becomes light as air and floats unrestrained. Like birds the self-seeking persons move about joyfully at will. (44) . ime ya baddhA phandanti, mama htth'jjmaagyaa| . vayaM ca sattA kAmesu, bhavissAmo jahA ime|| 45 // hamAre hAtha meM Aye huye aura vividha prakAra se surakSita kiye gaye ye kAmabhoga kSaNika haiN| abhI hama inameM Asakta haiN| lekina jisa prakAra purohita parivAra inheM tyAgakara mukta huA hai vaise hI hama bhI hoNge||45|| The pleasures now in our hand and preserved in various ways; all these are transient. Still we are at present indulging in them. But as the family of Priest became free renouncing these, so we would also become. (45) sAmisaM kulalaM dissa, bajjhamANaM niraamisN| AmisaM savvamujjhittA, viharissAmi niraamisaa|| 46 //

Page #283
[171] caturdaza adhyayana sacitra uttarAdhyayana sUtra in mA~sa sahita pakSI-gIdha ko anya mA~salolupI pakSiyoM dvArA pIr3ita kiye jAte hue tathA mA~sa rahita hone para usI pakSI ko nirAkula dekhakara maiM bhI mA~sa ke samAna ina sabhI kAmabhogoM ko tyAgakara tathA bhogarUpa mA~sa se rahita hokara vicaraNa kruuNgii|| 46 // After watching a vulture holding a lump of flesh being tormented by other carnivorous birds and free of torments when getting rid of that flesh, (inspired as I am) I will also abandon these flesh-like pleasures and comforts and move about without flesh (mundane pleasures). (46) giddhovame u naccANaM, kAme sNsaarvddddhnne| urago suvaNNapAse va, saMkamANo taNuM cre||47|| saMsAra-vRddhi ke hetu kAmabhogoM ko gIdha ke samAna jAnakara unase usI prakAra zaMkita hokara calanA cAhiye jaise sarpa garur3a se zaMkita hokara calatA hai|| 47 // Considering indulgence in worldly pleasures, the enhancers of cycles of rebirth, to be like a vulture, one should move about being ever apprehensive, like a snake that moves about being apprehensive of an eagle. (47) nAgo vva bandhaNaM chittA, appaNo vasahiM ve| eyaM patthaM mahArAyaM !, usuyAri tti me suyaM // 48 // baMdhana ko tor3akara jisa prakAra hAthI apane naisargika nivAsa sthAna-vana meM calA jAtA hai, usI prakAra hamako bhI apane vAstavika sthAna-mokSa meM calA jAnA caahiye| he iSukAra mahArAja ! aisA maiMne jJAniyoM se zravaNa kiyA hai||48|| Breaking fetters an elephant goes to its natural habitat-the forest. In the same way we also should proceed to our natural abode-state of liberation. O King Ishukaar! I have heard that from the enlightened sages. (48) . caittA viulaM rajjaM, kAmabhogo ya ducce| nivvisayA nirAmisA, ninnehA nipprigghaa||49|| vizAla rAjya aura dustyAjya kAmabhogoM kA parityAga kara ve rAjA-rAnI bhI nirviSaya, nirAmiSa, ni:sneha aura parigraharahita ho gye|| 49 // Renouncing large kingdom and difficult to abandon worldly pleasures that royal couple too abandoned sensual indulgences, meat eating, fondness and possession. (49) sammaM dhamma viyANittA, ceccA kAmaguNe vre| tavaM pagijjha'hakkhAyaM, ghoraM ghorprkkmaa||50|| samyak prakAra se dharma ko jAnakara tathA prApta zreSTha kAma-guNoM ko tyAgakara rAjA-rAnI donoM ne hI yathopadiSTa ugra tapa ko svIkAra kiyA aura saMyama meM ghora parAkrama karane lge||50|| After rightly understanding religion and abandoning all available enticing pleasures and comforts, the king and the queen both accepted the prescribed rigorous austerities and started resolutely pursuing practice of ascetic-discipline. (50)

Page #284
In sacitra uttarAdhyayana sUtra caturdaza adhyayana [172] evaM te kamaso buddhA, savve dhmmpraaynnaa| janma-maccubhauvviggA, dukkhssntgvesinno||51|| isa prakAra ve saba-chahoM vyakti buddha aura dharmaparAyaNa bane, janma evaM maraNa se udvigna huye aura duHkha paramparA ke anta kI khoja meM laga gye||51|| This way all those six persons became enlightened and devoutly religious. Frightened by the cycles of rebirth, they involved themselves in pursuit of the end of the chain of miseries. (51) sAsaNe vigayamohANaM, puvviM bhaavnnbhaaviyaa| acireNeva kAleNa, dukkhssntmuvaagyaa||52|| pUrva-janma meM jinhoMne anitya Adi vairAgya bhAvanAoM se apanI AtmA ko bhAvita kiyA thA, aba moharahita hokara tathA jinazAsana kI zaraNa grahaNa karake thor3e hI samaya meM sabhI du:khoM kA anta kara diyaa||52|| In earlier birth they had enkindled their soul with detachment inducing contemplation including that about ethereality of life. Now getting free of fondness and taking refuge with the Jain order, they ended all miseries (attained liberation) in a short period. (52) rAyA saha devIe, mahANo ya purohio| mAhaNI dAragA ceva, savve te parinibbuDe // 53 // -tti bemi| iSukAra rAjA, kamalAvatI rAnI, purohita, purohita-patnI tathA unake donoM putra-ye sabhI parinirvRtta-mukta ho gye|| 53 // -aisA maiM kahatA huuN| King Ishukaar, queen Kamalavati, Priest Bhrigu, his wife and two sons, they all attained liberation. (53) -So I say. Wan

Page #285
[173] paJcadaza adhyayana sacitra uttarAdhyayana sUtra pandrahavA~ adhyayana : sabhikSuka pUrvAloka prastuta adhyayana kA zIrSaka sabhikSuka hai| isake do kAraNa haiM; prathama- isakI pratyeka gAthA ke anta meM 'sa bhikSu' (sa bhikkhu) zabda kA prayoga huA hai| dUsarA, isameM sadbhikSu ke guNoM, lakSaNoM aura jIvanacaryA kA vivecana hai| pichale iSukArIya adhyayana meM chaha vyakti bhikSAjIvI anagAra bane the / bhikSu ke guNa, lakSaNoM kA varNana prastuta adhyayana meM kiyA gayA hai| 'bhikSu' zabda kA yahA~ vizeSa Azaya hai| yahA~ sadbhikSu hI vivikSita hai; aisA bhikSu jo sarvasampatkarI bhikSA grahaNa karatA hai, svayaM apanI saMyama yAtrA to calAtA hI hai, dAtA kA bhI apane Apa hita hotA hai|. yaha to tathya hai ki kaMcana - kAminI ke tyAgI aura ghara-bAra chor3akara tapasyA karane vAle sAdhu ko bhI apane zarIra-rakSArtha kucha atyAvazyaka sAdhanoM kI AvazyakatA hotI hI hai aura ve saba yAcanA dvArA sadgRhasthoM se hI vaha prApta karatA hai| isa yAcanA meM kaI bAra use tiraskAra bhI sahanA par3atA hai, zIta-uSNa, zayyA - niSadyA Adi parISaha bhI sahane par3ate haiM; para vaha khinna nahIM hotA / sadbhikSu apanI jIvanacaryA ko nirdoSa rakhatA hai aura mAyA tathA nidAna se dUra rahatA hai| sAMsArika janoM se adhika paricaya nahIM rakhatA, rAtri - bhojana nahIM karatA, ajJAta - aparicita gharoM meM hI bhikSA kI gaveSaNA karatA hai, kisI bhI manojJa sacitta athavA acitta vastu meM gRddha nahIM hotaa| sirpha AtmotthAna hI usakA lakSya rahatA hai| isa adhyayana meM nirdoSa bhikSAjIvI, saMyama yAtrA ke pathika sadbhikSu ke lakSaNa aura jIvanacaryA kA saMkSepa meM vivecana kara diyA gayA hai| prastuta adhyayana meM 16 gAthAe~ haiM / Wan

Page #286
An sacitra uttarAdhyayana sUtra YBEGYT 378 [174] | PANCHDASH ADHYAYAN : SABHIKSHUK Foreview The title of this chapter is Sabhikkhuyam (Sabhikshuk). There are two reasons of this - the first is every verse of this chapter ends with the phrase sa bhikkhu (sa bhikshuk), and the second is that this chapter elaborately deals with the virtues, attributes and praxis of a true ascetic. In the preceding chapter six persons became alms-seeking homeless ascetics. The virtues and attributes of an ascetic are described in this chapter. The word bhikshu (beggar) conveys a special meaning here. It exclusively denotes true ascetic; an alms-seeker who accepts donation that has all round benefits. He who begs to continue his pursuit of ascetic-discipline and at the same time provides automatic benefit to the donor. It is a fact that an ascetic, who has renounced wealth and woman as well as home and possessions to practice austerities, also needs some essential means for subsistence and security. He acquires them from noble householders by begging. In course of this begging he has to face insults many a time. He also has to endure afflictions related to cold, heat, bed, lodging and the like. But he is never annoyed.. True ascetic maintains a faultless praxis and avoids deceit and ambition. He does not encourage intimacy with worldly people, avoids eating after sunset, explores alms in unknown and unacquainted families and does not crave for any likeable thing, live or lifeless. Self-uplift is his sole goal. In this chapter the virtues and attributes of a faultless alms-subsisting true ascetic, who treads the path of ascetic-discipline, have been discussed in brief. The chapter contains 16 verses.

Page #287
[175] paJcadaza adhyayana sacitra uttarAdhyayana sUtra panarasamaM ajjhayaNaM : sabhikkhayaM paJcadaza adhyayana :sabhikSuka Chapter-15 : THE TRUE ASCETIC moNaM carissAmi samicca dhamma, sahie ujjukaDe niyaannchinne| saMthavaM jahijja akAmakAme, annAyaesI parivvae je sa bhikkhuu||1|| 'dharma ko svIkAra karake munivratoM kA pAlana karU~gA', isa saMkalpa ke sAtha jo anya sAdhuoM ke (tathA jJAna-darzana-cAritra se yukta) sAtha rahatA hai, sarala bhAva se kriyA karatA hai, nidAna-viSaya-vAsanAoM kI icchA jisane tyAga dI hai, pUrva sAMsArika sambandhiyoM se paricaya kA tyAga karatA hai, kAmabhogoM kI icchA nahIM karatA, apanI jAti, kula Adi kA paricaya na batAkara ajJAta kuloM meM nirdoSa bhikSA kI gaveSaNA karatA hai aura apratibaddha vihAra karatA hai; vaha bhikSu hai||1|| One who lives among other sages (and is endowed with right knowledge-faithconduct) with this solemn resolve-Accepting religion, I will practice the asceticconduct and vows'--and acts with simplicity and modesty, renounces worldly ambitions (desire for carnal pleasures), shears connection with family and relatives of the past, abandons desire for mundane pleasures and comforts, explores for faultless alms from unknown families without revealing his caste, clan and other impressive qualities and follows the itinerant way without exception, is a true ascetic. (1) rAgovarayaM carejja lADhe, virae veyviyaa''yrkkhie| - panne abhibhUya savvadaMsI, je kamhiMci na mucchie sa bhikkhuu||2|| jo rAga se uparata hai (rAtri-bhojana kA tyAgI hai), samyak rUpa se sAdhvAcAra kA pAlana karatA hai, asaMyama se virata hai, zAstroM kA jJAtA hai, Atma-rakSA ke lie tatpara hai, prAjJa hai, parISahoM tathA rAga-dveSa kA vijetA hai, sabhI prANiyoM ko apane samAna samajhatA hai, kisI bhI vastu meM Asakta nahIM hotA; vaha bhikSu hai||2|| One who is free of attachment (avoids eating after sunset), follows the prescribed ascetic-praxis immaculately, shuns indiscipline (and unrestraint), is well-versed in scriptural knowledge, is ready to protect his soul, is wise and intelligent, is victor of afflictions as well as attachment and aversion, considers all living beings to be like his ownself and is free of infatuation for anything, is a true ascetic. (2) akkosavahaM viittu dhIre, muNI care lADhe niccmaaygutte| avvaggamaNe asaMpahiDhe, je kasiNaM ahiyAsae sa bhikkhuu||3|| jo dhIra muni Akroza-kaThora vacana evaM vadha-tAr3anA-tarjanA ko apane pUrvakRta karmoM kA phala jAnakara saMyama meM prasanna rahatA hai| asaMyama sthAnoM-AsravoM se apanI AtmA ko gupta-rakSita rakhatA hai, jo AkulatA aura harSAtireka nahIM karatA aura samabhAva se saba kucha sahatA hai; vaha bhikSu hai|| 3 //

Page #288
tara sacitra uttarAdhyayana sUtra paJcadaza adhyayana [176] Considering that insults and harsh treatment are fruits of his past karmas, the patient ascetic, who is happy in his restraint, protects his own soul from indiscipline (causing inflow of karmas), avoids vexation as well as exhilaration and endures everything with equanimity, he is a true ascetic. (3) pantaM sayaNAsaNaM bhaittA, sIuNhaM vivihaM ca daMsamasagaM / __ avvaggamaNe asaMpahiDhe, je kasiNaM ahiyAsae sa bhikkhuu||4|| ati sAmAnya zayana aura Asana ko svIkAra karane vAlA, sardI-garmI, DAMsa-macchara Adi ke parISahoM-upasargoM se vyAkula na hone vAlA tathA anukUla saMyogoM meM harSita na hone vAlA tathA samabhAva se saba kucha sahana karane vAlA bhikSu kahalAtA hai|| 4 // He who accepts most ordinary beds and seats; does not get vexed when afflicted by heat, cold, flies, mosquitoes and other insects; is not joyous in favourable conditions and endures everything with equanimity is a true ascetic. (4) no sakkiyamicchaI na pUyaM, no vi ya vandaNagaM, kuo pasaMsaM? se saMjae suvvae tavassI, sahie Ayagavesae sa bhikkhuu||5|| jo sAdhaka satkAra, pUjA aura vandanA kI icchA bhI nahIM karatA, vaha prazaMsA kI AkAMkSA kaise kara sakatA hai? jo saMyata, suvratI, tapasvI, jJAna-darzana-cAritra se yukta hai aura AtmA kI gaveSaNA karatA hai; vaha bhikSu hai|| 5 // The aspirant, who does not even desire hospitality, adoration and homage, how can he expect praise? One who is restrained, sincere observer of vows and austerities, endowed with right knowledge-faith-conduct and indulges in spiritual pursuit is a true ascetic. (5) jeNa puNa jahAi jIviyaM, mohaM vA kasiNaM niycchii| naranAriM pajahe sayA tavasvI, na ya koUhalaM uvei sa bhikkhuu||6|| jisa kAraNa se saMyamI jIvana chUTa jAya, jisa kAraNa se kaSAya-nokaSAyarUpa sampUrNa mohanIya karma kA bandha hotA ho, aise puruSa-strI kI saMgati ko jo sAdhu sadA ke liye tyAga detA hai tathA kutUhala nahIM karatA; vaha bhikSu hai|| 6 // . The ascetic who abandons for ever the company of such man and woman, which is detrimental to his ascetic life, which is the cause of bondage of deluding karmas (Mohaniya karma) through passions and sub-passions and who avoids curiosity is a true ascetic. (6) chinnaM saraM bhomamantalikkhaM, sumiNaM lkkhnndnnddvtthuvijj| aMgaviyAraM sarassa vijayaM, jo vijjAhiM na jIvai sa bhikkhuu||7|| jo sAdhaka chinnavidyA-vastra athavA pAtra ke athavA kaTe-phaTe bhAga se zubhAzubha batAnA, svara, bhauma, antarikSa, svapna, lakSaNa, daNDa, vAstu, aMga vikAra, svara vijJAna Adi vidyAoM se AjIvikA nahIM calAtA; vaha bhikSu hai|| 7 //

Page #289
sacitra uttarAdhyayana sUtra The aspirant who, for livelihood, does not employ any form of augury or divination including chhinna-vidya (from cuts and shreds of dress or pots), svar (from sound), bhaum (from vibrations of earth), antariksha ( from sky or space; astrology), svapna (dream divining), lakshan (from signs, marks, diagrams etc.), dand (from stick ), vaastu (from architecture), anga-vikaar (from body deformations) and svara-vijnana (from inhalation and exhalation) is a true ascetic. (7) [177] paJcadaza adhyayana mantaM mUlaM vivihaM vejjacintaM vamaNavireyaNadhUmaNetta - siNANaM / Aure saraNaM tigicchiyaM ca taM parinnAya parivvae sa bhikkhU // 8 // jo roga Adi se grasita hone para bhI maMtra, jar3I-bUTI Adi tathA vamana, virecana, dhUmrapAna kI nalI, snAna aura svajanoM kI zaraNa evaM cikitsA kA tyAga kara detA hai tathA apratibaddha vihAra hai; vaha bhikSu hai // 8 // He who avoids use of mantras (charms and spells), herbs and other medicines, vomiting, purgative, fumigation, bath, help of family members and medical or other treatment, even when inflicted by disease or other ailment and continues his itinerant way undaunted is a true ascetic. (8) khattiyagaNauggarAyaputtA, mAhaNabhoiyavivihA ya sippiNo / no siM vayai silogapUyaM taM parinnAya parivvae sa bhikkhU // 9 // kSatriya, gaNa, ugra, rAjaputra, brAhmaNa, bhogika - sAmanta Adi tathA aneka prakAra ke zilpiyoM kI prazaMsA meM kabhI eka zabda bhI nahIM bolatA apitu ise heya samajhatA hai; vaha bhikSu hai // 9 // One who does not utter even a word in praise of kshatriya (of martial clan), gana (chieftains), ugra ( security officers), rajaputra ( princes), Brahmins, bhogik (ministers) and different type of artisans, but considers it (praise) to be disconcerting is true ascetic. (9) gihiNo je pavvaieNa diTThA, appavvaieNa va saMthuyA havijjA / siM ihaloiyaphalaTThA, jo saMthavaM na karei sa bhikkhU // 10 // pravrajita hone ke bAda athavA pahale ke paricita vyaktiyoM ke sAtha isa loka ke phala prApti hetu jo saMparka-melajola nahIM rakhatA; vaha bhikSu hai // 10 // He who does not maintain contact with people acquainted before or after his initiation for any earthly gains is a true ascetic. (10) sayaNAsaNa-pANa-bhoyaNaM, vivihaM khAimaM sAimaM paresiM / adae paDisehie niyaNThe, je tattha na paussaI sa bhikkhU // 11 // zayana, Asana, pAna, bhojana tathA aneka prakAra ke khAdya aura svAdya padArtha koI (gRhastha) svayaM na de athavA mA~gane para bhI na de, inkAra kara de, usa vyakti para krodha - dveSa na karane vAlA nirgrantha hI bhikSu hai // 11 //

Page #290
sacitra uttarAdhyayana sUtra One who does not get angry or hostile towards a householder if he does not offer or refuses to give when sought, things like bed, seat, water and food and other variety of eatables, is a true ascetic. (11) paJcadaza adhyayana [ 178] jaM kiMci AhArapANaM vivihaM, khAima - sAimaM paresiM laddhuM / taM tava nANukaMpe, maNa-vaya-kAyasusaMvuDe sa bhikkhU // 12 // gRhasthoM se vibhinna prakAra ke bhojana - pAnI - khAdya-svAdya padArtha prApta karake badale meM una para anukampA nahIM karatA - AzIrvAda nahIM detA-upakAra nahIM karatA, apitu mana-vacana-kAyA se susaMvRtta rahatA hai; vaha bhikSu hai // 12 // On getting a variety of ashan, paan, khadya, svadya (staple food, liquids, general food and savoury food), he who does not express any compassion (by blessing or other favours) in exchange, but remains completely composed in mind, speech and body is a true ascetic. (12) AyAmagaM ceva javodaNaM ca, sIyaM ca sovIra - javodagaM ca / no hIlae piNDaM nIrasaM tu, pantakulAI parivvae sa bhikkhU // 13 // dhAnya, yava kA osAmaNa, ThaMDA bhojana, kAMjI kA pAnI tathA jau kA pAnI aise svAdarahita bhojana kI jo nindA nahIM karatA; sAdhAraNa gharoM meM bhikSATana karatA hai; vaha bhikSu hai // 13 // He who does not detest or belittle rice-water, barley-pap, cold-sour gruel, barley wash and other tasteless food and wanders for alms from ordinary houses is a true ascetic. (13) saddA vivihA bhavanti loe, divvA mANussagA tahA tiricchA / bhImA bhayabheravA urAlA, jo soccA na vahijjaI sa bhikkhU // 14 // jagat meM deva sambandhI, manuSya sambandhI tathA tiryaMca sambandhI aneka bhISaNa, bhayotpAdaka aura raudra zabda hote haiM, jo una zabdoM ko sunakara bhayabhIta nahIM hotA; vaha bhikSu hai // 14 // One who is not terrified on hearing dreadful, frightful, awful noises of divine, human and animal origin in this world is a true ascetic. (14) vAdaM vivihaM samicca loe, sahie kheyANugae ya koviyappA / panne abhibhUya savvadaMsI, uvasante aviheDae sa bhikkhU // 15 // isa jagat meM pracalita dharma sambandhI aneka prakAra ke vAdoM ko jAnakara bhI jo apane jJAna - darzana - cAritra se yukta hokara saMyama meM saMlagna rahatA hai, jise zAstroM ke parAmartha kA jJAna hai, jo prAjJa hai, parISahoM para vijaya prApta kara jo sabake prati samadRSTi rakhatA hai, upazAnta hai, kisI kA na apamAna karatA hai, na pIr3A detA hai; vaha bhikSu hai // 15 // Even after knowing numerous prevailing religious theories (of various sects and schools), one who remains steadfast in his right knowledge-faith-conduct as well as restraint,,who is well versed in scriptural knowledge, who is wise and intelligent, who conquers afflictions and is equanimous towards all, who is serene and who neither insults nor injures is a true ascetic. (15)

Page #291
[179] paJcadaza adhyayana sacitra uttarAdhyayana sUtra asippajIvI agihe amitte, jiindie savvao vippmukke| aNukkasAI lahuappabhakkhI, ceccA giha egacare sa bhikkhuu||16|| -tti bemi| jo zilpajIvI nahIM hai, gRhavihIna hai, jisakA koI zatru athavA mitra nahIM hai, jo jitendriya hai, parigraha se sarvathA mukta hai, jisake kaSAya ati manda haiM, jo halkA-nIrasa-alpa bhojana grahaNa karatA hai, gRhavAsa ko chor3a cukA hai, akelA-eka mAtra saMyamabhAvoM meM vicaraNa karatA hai; vaha bhikSu hai||16|| -aisA maiM kahatA hU~ ___He who does not live on art or craft; is homeless; has neither friend nor foe; has subdued his senses; is free of all possessions; has very low intensity of passions; eats light, tasteless and little food; has abandoned household; and is engrossed exclusively in restraint in solitude is a true ascetic. (16) -So I say. vizeSa spaSTIkaraNa gAthA 1-'saMstava' ke do artha haiM-stuti aura pricy| yahA~ paricaya artha anukUla hai| saMstava ke do prakAra haiM-saMvAsa-saMstava aura vcn-sNstv| asAdhu janoM ke sAtha rahanA 'saMvAsa-saMstava' hai aura unake sAtha AlApa-saMlApa karanA "vacana-saMstava" hai| sAdhaka ke liye donoM hI niSiddha haiN| (cUrNi) gAthA 7-yahA~ daza vidyAoM kA ullekha hai| unameM (1) daNDa-vidyA, (2) svara-vidyA, (3) vAstu-vidyA ko chor3akara zeSa ATha vidyAyeM nimitta ke aMga mAne gaye haiM-(1) aMga, (2) svara, (3) lakSaNa, (4) vyaMjana, (5) svapna, (6) chinna, (7) bhauma, aura (8) antrikss| ye aSTAMga nimitta haiN| (1) kASTa, vastra Adi meM cUhe yA kA~Te Adi ke dvArA kiye gaye chedoM para se zubhAzubha kA jJAna karanA china nimitta hai| (2) bhUkampa Adi ke dvArA athavA akAla meM hone vAle bemausamI puSpa-phala Adi se zubhAzubha kA jJAna karanA bhauma nimitta hai| bhUmigata dhana evaM dhAtu Adi kA jJAna karanA bhI 'bhauma' hai| (3) AkAza meM hone vAle gandharva nagara, digdAha aura dhUlivRSTi Adi tathA grahayoga Adi se zubhAzubha kA jJAna karanA antarikSa nimitta hai| (4) svapna para se zubhAzubha kA jJAna karanA svapna nimitta hai| (5) zarIra ke lakSaNa tathA A~kha phar3akanA Adi aMgavikAroM para se zubhAzubha kA jJAna karanA, kramazaH lakSaNa nimitta aura aMgavikAra nimitta haiN| (6) daNDa ke gA~Tha Adi vibhinna rUpoM para se zubhAzubha kA jJAna karanA daNDa-vidyA hai|

Page #292
on sacitra uttarAdhyayana sUtra paJcadaza adhyayana [180] (7) makAnoM ke Age-pIche ke vistAra Adi lakSaNoM para se zubhAzubha kA jJAna karanA vAstu-vidyA hai| (8) SaDja, RSabha Adi sAta svaroM para se zubhAzubha kA jJAna karanA svara-vidyA hai| ukta vidyAoM ke prayoga se bhikSA prApta karanA, bhikSA kA "utpAdanA" nAmaka eka doSa hai| gAthA 8-paramparAnusAra "dhUmanetta" eka saMyukta zabda mAnA gayA hai| jabaki TIkAkAra dhUma aura netra do bhinna zabda mAnate haiN| unake matAnusAra dhUma kA artha hai-mana-zilA Adi dhUpa se zarIra ko dhUpita karanA, aura netra kA artha hai-netra saMskAraka aMjana Adi se netra 'aaNjnaa'| muni zrI nathamala jI dvArA saMpAdita dazavaikAlika aura uttarAdhyayana meM dhUmanetra kA 'dhue~ kI nalI se dhuMA lenA'-artha kiyA hai| snAna se yahA~ vaha snAna-vidyA abhipreta hai, jisameM putra-prApti ke liye mantra evaM auSadhi se saMskArita jala se snAna karAyA jAtA hai-bRhvRtti| ___ gAthA 9-Avazyaka niyukti (gA. 198) ke anusAra bhagavAna RSabhadeva ne cAra varga sthApita kiye the-(1) ugra-ArakSaka, (2) bhoga-gurusthAnIya, (3) rAjanya-samavayaska yA mitra sthAnIya, (4) kSatriya-anya zeSa log| 'bhogika' kA artha sAmanta bhI hotA hai| zAntyAcArya "rAjamAnya pradhAna puruSa" artha karate haiN| 'gaNa' se abhiprAya gaNatantra ke logoM se hai| bhagavAna mahAvIra ke samaya meM licchavi evaM zAkya Adi aneka zaktizAlI gaNatantra rAjya the| bRjjI gaNatantra meM 9 licchavi aura 9 mallakI-ye kAzI-kauzala ke 18 gaNarAjya sammilita the| kalpasUtra meM inheM "gaNarAyANo" likhA hai| IMPORTANT NOTES Verse 1-The word samstava has two meanings-salutation and acquaintance. Here acquaintance is suited. There are two types of acquaintances-samwas-samstava or living in acquaintance and vachan-samstava or talking-to acquaintance. To live with unrighteous persons is living in acquaintance and to converse with such persons is vachan-samstava or talking-to acquaintance. Both are forbidden for an aspirant. (Churni) Verse 7--Here ten types of augury is mentioned. Leaving aside three-1. dand-vidya, 2. svaravidya and 3. vaastu-vidya, the remaining seven are limbs of Ashtanga Nimitta (eight limbed science of divination)-1. anga, 2. svar, 3. lakshan, 4. vyanjan, 5. svapna, 6. chhinna, 7. bhaum, and 8. antariksha. 1. chhinna-nimitta-divining by study of cuts and holes in wood, cloth, pot etc. caused by thorns or mice. 2. svar-nimitta--divining by study of sound including the seven musical notes. 3. bhaum-nimitta-divining by study of abnormal changes in the earth including vibrations due to earthquake or growth of non-seasonal flowers-fruits etc. during a famine. Divination about underground metals and treasures is also included in this subject.

Page #293
[181] 40/GYT 3782 sacitra uttarAdhyayana sUtra in 4. antariksha-nimitta-divining by study of unusual happenings in the sky such as shapes of clouds, fiery horizon, storms, rains etc. Astrology is also a part of this. 5. svapna-nimitta-divining by study of dreams. 6. lakshan-nimitta-divining by study of signs, body-marks, diagrams etc. 7. dand-vidya-study of knots and other deformities in sticks for its use, effects as well as divining. 8. vastu-vidya-study of architecture, dimensions, directions, set-backs of buildings for use, effects as well as divining. 9. anga-vikaar-nimitta-divining by study of body signs, defects and other symptoms including twitching of the eyelids. 10. svara-vidya-study of inhalation and exhalation for effects as well as divining. Use of the said knowledge to get alms is one of the faults of alms-seeking called utpadana dosh or fault related to origin. Verse 8-Traditionally dhoomanetta is regarded as one compound word. But commentators interpret the term as two separate words dhooma (smoke) and netra (eyes). In their view dhooma here conveys fumigate body by fumes of herbal incenses like manah-shila. Netra conveys application of medicinal powders or ointments in eyes. In Dashavaikalik and Uttaradhyayan, edited by Muni Nathmalji, dhoomanetra is interpreted as inhaling smoke through pipe or tube. Snaana (bath) here refers to special subject of bath related incantation. According to Vrihad Vritti special bath with herb mixed and mantra-potentized water was prescribed to get a son. (V.V.) Verse 9--According to Aavashyak-Niryukti (Verse 198) Bhagavan Rishabhadev established four classes of men-1. Ugra (protectors), 2. Bhoga (teachers), 3. Rajanya (of same age; friends), and 4. Kshatriya (all others). Bhogik also means ministers. Shantyacharya's etymology is-important person recognized by king or state. Gana means leaders or people of a republic. At the time of Bhagavan Mahavir there were many powerful republics including Lichchhavi and Shaakya. Vajji republic was inclusive of eighteen republics of Kaashi-Kaushala including nine Lichchhavi and nine Mallak. In Kalpasutra these are mentioned as Ganaraayaano (the republic states).

Page #294
tA, sacitra uttarAdhyayana sUtra SoDaza adhyayana [182] || solahavA~ adhyayana : brahmacarya samAdhi-sthAna upodghAta prastuta adhyayana kA nAma brahmacarya samAdhi-sthAna hai| yaha adhyayana sUtroM aura gAthAoM meM nibaddha hai| sUtroM kA vistAra athavA paripuSTikaraNa gAthAoM dvArA kiyA gayA hai| pichale sabhikSuka adhyayana meM nirdoSa bhikSAjIvI zramaNa ke lakSaNa aura jIvanacaryA ke uparAnta use samAdhi (zAMti) ke sthAna batAne ke liye isa adhyayana meM upakrama kiyA gayA hai| ___ sAdhAraNataH brahmacarya kA artha maithunavirati athavA sparzendriya saMyama liyA jAtA hai; kintu yaha artha saMpUrNa nahIM hai| cintana kI gaharAI meM utarane para brahmacarya kA abhiprAya sarvendriya saMyama spaSTa hotA hai; lekina yaha bhI pUrNa nahIM hai| mAnasika, vAcika aura sabhI indriyoM kA saMyama brahmacarya kA vyApaka artha hai| __ brahmacarya kA AdhyAtmika svarUpa apanI AtmA meM AtmasvabhAva meM ramaNa karanA hai| AtmA, ananta, akSaya, sukha aura zAMti kA AgAra hai| lekina AtmA kI gaharAiyoM taka na pahu~cane vAlA mAnava indriya-mohaka bhautika sukha-sAdhanoM meM sukha kI khoja karane vAlA bAhyagAmI ho jAtA hai; usakI isa digbhrAMti ko tor3ane kA prayAsa hI brahmacarya kA prArambha hai| prastuta adhyayana meM jo brahmacarya ke dasa samAdhi-sthAna batAe gaye haiM, ve brahmacarya kI nau guptiyA~ athavA navabAr3a haiM aura dasavA~ sthAna hai koTa-durga athavA ina nava guptiyoM kA rkssk| ye navabAr3a tathA dasa samAdhi-sthAna svayaM brahmacarya nahIM haiM, brahmacarya ke rakSaka athavA sAdhaka haiN| inase brahmacarya sAdhanA meM sahAyatA milatI hai| isa dRSTi se ina sAdhanoM kA mahatva kama nahIM hai| sAdhaka ke liye ye anivArya haiN| inameM skhalanA hone se brahmacarya bhaMga hone kI saMbhAvanA rahatI hai| prastuta adhyayana kI zailI se bhI yaha spaSTa hai| eka ora brahmacarya ke ina guptiyoM ke lAbha batAye haiM to turanta hI inakI skhalanA se hone vAle doSoM kA bhI sUcana kara diyA hai| prastuta adhyayana meM 12 sUtra aura 17 gAthAe~ haiN|

Page #295
( 183 ) 159T 37872477 sacitra uttarAdhyayana sUtra SHODASH ADHYAYAN : BRAHMACHARYA SAMADHI STHAAN Foreview This chapter is titled Brahmacharya Samadhi Sthaan (Conditions of Perfect Celibacy). It is composed in prose and verses both. The maxims are elaborated and confirmed in verses. In the preceding chapter attributes and praxis of an ascetic subsisting on faultless alms were described. This goes a step further and informs him about conditions of attaining serenity (Samadhi). The common meaning of brahmacharya is taken to be celibacy or renouncing sexual activity or restrain of the sense of touch; but this meaning is not comprehensive. On deeper deliberation it becomes clear that brahmacharya denotes restraining all the five senses; but this too is incomplete. The wider meaning includes restrain of all mental, vocal and physical indulgences. In the spiritual field brahmacharya (perfect celibacy) denotes exclusive involvement with Brahma or soul or self. Soul is the abode of eternal, infinite, imperishable bliss and peace. But a person who is unable to reach this depth of the inner self (soul) becomes extrovert searching happiness in physical means of comforts enticing to sensual organs. Practice of brahmacharya (perfect celibacy) commences with the effort of shattering this delusion of man. The ten conditions (sthaan or places) of brahmacharya (perfect celibacy) mentioned in this chapter are, in fact, nine restraints (guptis) or nine protective fences of perfect celibacy and the tenth being the protective fort that secures these nine restraints. On their own these ten conditions including nine fences are not perfect celibacy. These are just guards or means of the practice of celibacy. They provide help in practicing perfect celibacy. As such the importance of these means is no less. They are essential for an aspirant. Any slip in these and the possibility of fall from perfect celibacy increases. This is also evident in the style of this chapter. On one hand the benefits of perfect celibacy and these restrains are asserted and on the other hand the harms caused by transgression are also mentioned. The chapter has 12 maxims and 17 verses.

Page #296
sacitra uttarAdhyayana sUtra SoDaza adhyayana [ 184 ] solasamaM ajjhayaNaM : bambhacera samAhiThANaM SoDaza adhyayana : brahmacarya samAdhi - sthAna Chapter-16: CONDITIONS OF PERFECT CELIBACY sUtra 1 - suyaM me Au ! teNaM bhagavayA evamakkhAyaM iha khalu therehiM bhagavantehiM dasa bambhacerasamAhiThANA pannattA, je bhikkhU soccA, nisamma, saMjamabahule, saMvarabahule, samAhibahule, gutte, guttindie, guttabambhayArI sayA appamatte viharejjA / sUtra 1 - ( sudharmA svAmI - ) he AyuSman ! maiMne sunA hai ki una bhagavAna ne aisA kahA hai isa nirgrantha pravacana meM sthavira bhagavantoM ne dasa brahmacarya samAdhi ke sthAna batAye haiM, jinheM sunakara tathA jinake artha ko samajhakara bhikSu saMyama meM, saMvara meM aura samAdhi meM adhikAdhika saMpanna hokara mana-vacana-kAyA kA gopana kare, indriyoM ko niyantrita kare aura gupta brahmacArI banakara sadA apramatta hokara vicaraNa kre| Maxim 1-(Sudharma Swami-) O long-lived one! I have heard that Bhagavan said so "The revered senior accomplished sages have, in their sermon, mentioned ten conditions for realization of brahmacharya (perfect celibacy), by hearing and understanding the meaning of which an ascetic should become more and more accomplished in restrain, in obstructing karmic inflow and meditation. Consequently he should practice mental, vocal and physical restraint, control the senses and become a perfect celibate to move about free of stupor (ever alert). sUtra 2 - kare khalu te therehiM bhagavantehiM dasa bambhacerasamAhiThANA pannattA je bhikkhU soccA, nisamma, saMjamabahule, saMvarabahule, samAhibahule, gutte, guttindie, guttabaMbhayArI sayA appamatte viharejjA / sUtra 2 - ( jambUsvAmI - ) he bhagavan ! sthavira bhagavantoM ne brahmacarya samAdhi ke ve kauna se dasa sthAna batAye haiM, jinheM sunakara, jinakA artha nizcaya kara bhikSu saMyama, saMvara aura samAdhi kA bAra - bAra abhyAsa kare, mana-vacana-kAyA kA gopana kare, indriyoM ko unake viSayoM meM jAne se roke, brahmacarya ko surakSita rakhe aura apramatta hokara vicaraNa kare / Maxim 2-(Jambu Swami-) Bhante! What are those ten conditions the revered senior accomplished sages have, in their sermon, mentioned for realization of perfect celibacy, by hearing and understanding the meaning of which an ascetic should become more and more accomplished in restrain, in obstructing karmic inflow and meditation? Consequently he should practice mental, vocal and physical restraint, control the senses and become perfect celibate to move about free of stupor (ever alert).

Page #297
[185 ] SoDaza adhyayana sacitra uttarAdhyayana sUtra sUtra 3-ime khalu te therehiM bhagavantehiM dasa baMbhacerasamAhiThANA pannattA, je bhikkhU soccA, nisamma, saMjamabahule, saMvarabahule, samAhibahule, gutte, guttindie, guttabaMbhayArI sayA appamatte vihrejjaa| taM jahAvivittAI sayaNAsaNAiM sevijjA, se niggnthe| no-itthI-pasu-paNDagasaMsattAI sayaNAsaNAI sevittA havai, se niggnthe| taM kahamiti ce? AyariyAha-nigganthassa khalu itthI-pasu-paNDagasaMsattAI sayaNAsaNAI sevamANassa bambhayArissa baMbhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMkaM havejjA, kevalipannattAo vA dhammAo bhNsejjaa| . tamhA no itthi-pasu-paMDagasaMsattAi sayaNAsaNAI sevittA havai, se niggnthe| -sUtra 3-(sudharmA svAmI-) sthavira bhagavantoM ne brahmacarya samAdhi ke ye dasa sthAna batAye haiM, jinheM sunakara, jinake artha kA nirNaya kara bhikSu saMyama, saMvara, samAdhi se adhikAdhika saMpanna ho-mana-vacana-kAyA kA gopana kare, indriyoM ko vaza meM rakhe, brahmacarya ko surakSita rakhe tathA sadA apramatta rahakara vihAra kre| ve dasa sthAna isa prakAra haiM. prathama brahmacarya samAdhi-sthAna jo vivikta zayana Asana kA sevana karatA hai, vaha nirgrantha hai| jo strI, pazu, napuMsaka se saMsakta zayana Asana kA sevana-upayoga nahIM karatA, vaha nirgrantha hai| (prazna) aisA kyoM hai? (uttara) AcArya kahate haiM-strI-pazu-napuMsaka se saMspRSTa-sevita zayana aura Asana kA sevana-upayoga karane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA (bhogecchA), vicikitsA utpanna hotI hai, athavA brahmacarya bhaMga ho jAtA hai, yA unmAda athavA dIrghakAlIna roga aura AtaMka utpanna ho jAte haiM, vaha kevalI bhagavAna dvArA kahe huye dharma se bhraSTa ho jAtA hai| ata: jo strI-pazu-napuMsaka se saMspRSTa zayana aura Asana kA sevana nahIM karatA, vaha nirgrantha hai| Maxim 3-(Sudharma Swami-) The revered senior accomplished sages have, in their sermon, mentioned ten conditions for realization of perfect celibacy, by hearing and understanding the meaning of which an ascetic should become more and more accomplished in restrain, in obstructing karmic inflow and meditation. Consequently he should practice mental, vocal and physical restraint, control the senses and become perfect celibate to move about free of stupor (ever alert). These ten conditions are as follows

Page #298
sacitra uttarAdhyayana sUtra First condition of perfect celibacy He who uses selective (as prescribed for an ascetic) bed and seat is a nirgranth (knotless ascetic or Jain ascetic). SoDaza adhyayana [ 186 ] He who does not use the bed and seat used or touched by women, eunuchs and animals, is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic uses bed and seat used by womenanimals-eunuchs, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind; in other words his vow of celibacy is breached. Also, he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore, he who does not use the bed and seat used or touched by women, eunuchs and animals, is an ascetic. sUtra 4 - no itthINaM kahaM kahittA havai, se nigganthe / taM kahamiti ce ? AyariyAha - nigganthassa khalu itthINaM kahaM kahemANassa, bambhayArissa bambhacere saMkA vA kaMkhA vA vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyake havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA no itthINaM kahaM kahejjA / dvitIya brahmacarya samAdhi - sthAna sUtra 4 - jo striyoM ke rUpa, lAvaNya, hAva-bhAva Adi se sambandhita kAmottejaka kathA nahIM karatA, vaha nirgrantha hai | (prazna) aisA kyoM hai ? (uttara) AcArya uttara dete hue kahate haiM - striyoM kI kathA kahane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA utpanna hotI hai, usake brahmacarya kA vinAza ho jAtA hai, unmAda athavA dIrghakAlIna roga aura AtaMka ho jAte haiN| vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| isalie brahmacArI nirgrantha ko strI-kathA nahIM karanI cAhiye / Second condition of perfect celibacy Maxim 4-He who does not indulge in erotic talks regarding seductive beauty, charm and gestures of women is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic indulges in erotic talks regarding seductive beauty, charm and gestures of women, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is

Page #299
sacitra uttarAdhyayana sUtra breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore a celibate should not indulge in erotic talks about women. [187 ] SoDaza adhyayana sUtra 5 - no itthIhiM saddhiM sannisejjAgae viharittA havar3a, se nigganthe / taM kahamiti ce ? AyariyAha - nigganthassa khalu itthIhiM saddhiM sannisejjAgayassa, bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaka havejjA, kevalipannattAo bhaMsejjA / tamhA khalu no nigganthe itthIhiM saddhiM sannisejjAgae viharejjA / tRtIya brahmacarya samAdhi - sthAna sUtra 5 - jo striyoM ke sAtha eka Asana para nahIM baiThatA; vaha nirgrantha hai| (prazna) aisA kyoM hai ? (uttara) AcArya kahate haiM- striyoM ke sAtha eka Asana para baiThane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA utpanna hotI hai, brahmacarya kA nAza hotA hai, unmAda aura dIrghakAlIna roga va AtaMka utpanna hote haiM, vaha kevalI prajJapta dharma se vicalita ho jAtA hai| ataH nirgrantha striyoM ke sAtha eka Asana para haragija na baiThe / Third condition of perfect celibacy Maxim 5-He who does not sit on one seat with women is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic sits on one seat with women, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). So an ascetic should never sit on one seat with women. sUtra 6 - no itthINaM indiyAiM maNoharAI, maNoramAI AloittA, nijjhAittA havai, se nigganthe / taM kahamiti ce ? AyariyAha- nigganthassa khalu itthINaM indiyAiM maNoharAI, maNoramAiM AloemANassa, nijjhAyamANassa bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samujjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMke havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA khalu nigganthe no itthINaM indiyAI maNoharAI, maNoramAiM AloejjA, nijjhAejjA /

Page #300
An, sacitra uttarAdhyayana sUtra SoDaza adhyayana [188 ] caturtha brahmacarya samAdhi-sthAna sUtra 6-jo striyoM kI manohara aura manorama-mana ko haraNa karane vAlI tathA mana meM vikAra utpanna karane vAlI indriyoM ko (TakaTakI lagAkara) nahIM dekhatA aura na hI unake viSaya meM cintana karatA hai; vaha nirgrantha hai| (prazna) aisA kyoM hai? (uttara) AcArya kahate haiM-striyoM kI manohara aura manorama indriyoM ko dekhane aura unake viSaya meM cintana karane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA aura vicikitsA utpanna hotI hai, brahmacarya kA vinAza ho jAtA hai, unmAda tathA dIrghakAlika roga va AtaMka utpanna ho jAte haiM, vaha kevalI bhagavAna dvArA prarUpita dharma se bhraSTa ho jAtA hai| isalie nirgrantha striyoM kI manohara aura manorama indriyoM-aMgoM ko na to dekhe aura na unakA cintana hI kre| Fourth condition of perfect celibacy Maxim 6-He who neither gapes avidly at beautiful, enchanting and provoking body. parts of women, nor ruminates upon them is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic gapes avidly at beautiful, enchanting and provoking body parts of women and ruminates upon them, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore a knotless ascetic should neither gape avidly at beautiful, enchanting and provoking body parts of women, nor ruminate upon them. sUtra 7-no itthINaM kuDDantaraMsi vA, dUsantaraMsi vA, bhittantaraMsi vA, kuiyasadaM vA, ruiyasaI vA, gIyasadaM vA, hasiyasaI vA, thaNiyasadaM vA, kandiyasadaM vA, vilaviyasaI vA, suNettA havai, se niggnthe| taM kahamiti ce? AyariyAha-nigganthassa khalu itthINaM kuDDantaraMsi vA, dUsantaraMsi vA, bhittantaraMsi vA, kuiyasadaM vA, ruiyasadaM vA, gIyasaI vA, hasiyasadaM vA, thaNiyasaI vA, kandiyasadaM vA, vilaviyasadaM vA, suNemANassa baMbhayArissa bambhacere saMkA vA kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyakaM havejjA, kevalipannattAo vA dhammAo bhNsejjaa| tamhA khalu nigganthe no itthINaM kuDDantaraMsi vA, dUsantaraMsi vA, bhittantaraMsi vA, kuiyasadaM vA, ruiyasadaM vA, gIyasaI vA, hasiyasaI vA, thaNiyasaI vA, kandiyasaI vA, vilaviyasaI vA suNemANe vihrejjaa|

Page #301
[189] SoDaza adhyayana sacitra uttarAdhyayana sUtra paMcama brahmacarya samAdhi-sthAna sUtra 7 - -jo miTTI kI dIvAra ke antara se, vastra ke parade ke antara se, pakkI dIvAra ke antara se striyoM ke kUjana, rodana, gIta, hAsya, garjana, Akrandana, vilApa - zabdoM ko nahIM sunatA; vaha nirgrantha hai | (prazna) aisA kyoM hai ? (uttara) AcArya kahate haiM - miTTI kI dIvAra, parade, pakkI dIvAra ke antara se striyoM ke kUjana, rodana, gAyana, hAsya, garjana, krandana tathA vilApa ke zabdoM ko sunane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya bhaMga ho jAtA hai, unmAda tathA dIrghakAlika roga va AtaMka utpanna ho jAte haiM, vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| isa kAraNa miTTI kI kaccI dIvAra, kapar3e ke parade, pakkI dIvAra ke antara se striyoM ke kUjana, rodana, gIta, hAsya, garjana, Akrandana, vilApa Adi zabdoM ko nirgrantha na sune / Fifth condition of perfect celibacy Maxim 7-He who does not hear sounds of screeching, wailing, singing, laughing, screaming, crying or weeping of women from behind a mud-wall or screen or brickwall, is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic hears sounds of screeching, wailing, singing, laughing, screaming, crying or weeping of women from behind a mudwall or screen or brick-wall, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore an ascetic should not hear sounds of screeching, wailing, singing, laughing, screaming, crying or weeping of women from behind a mud-wall or screen or brick wall. sUtra 8 - no nigganthe puvvarayaM, puvvakIliyaM aNusarittA havar3a, taM kahamiti ce ? se nigganthe / AyariyAha - nigganthassa khalu puvvarayaM, puvvakIliyaM aNusaramANassa bambhayArissa baMbhacere saMkAvA, khAvA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMkaM havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA khalu no nigganthe puvvarayaM, puvvakIliyaM aNusarejjA / chaThA brahmacarya samAdhi - sthAna - sUtra 8 - saMyama grahaNa karane se pUrva kI huI rati aura krIr3A kA anusmaraNa jo nahIM karatA; vaha nirgrantha hai| (prazna) aisA kyoM hai ?

Page #302
sacitra uttarAdhyayana sUtra SoDaza adhyayana [190] (uttara) AcArya kahate haiM-saMyama grahaNa karane se pUrva kI huI rati evaM krIr3A kA smaraNa karane se brahmacArI nirgrantha ko brahmacarya meM zaMkA, kAMkSA aura vicikitsA utpanna hotI hai athavA brahmacarya bhaMga ho jAtA hai yA unmAda utpanna hotA hai athavA dIrghakAlika roga va AtaMka se grasita ho jAtA hai, vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| ata: nirgrantha pUrva rati aura krIr3A kA smaraNa bhI na kre| Sixth condition of perfect celibacy Maxim 8-He who does not recall the carnal indulgences and enjoyments experienced before getting initiated into the order, is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic recalls the carnal indulgences and enjoyments experienced before getting initiated into the order, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore an ascetic should not even recall the carnal indulgences and enjoyments experienced before getting initiated into the order. sUtra 9-no paNIyaM AhAraM AhArittA havai, se niggnthe| taM kahamiti ce? AyariyAha-nigganthassa khalu paNIyaM pANabhoyaNaM AhAremANassa bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMkaM havejjA, kevalipannattAo vA dhammAo bhNsejjaa| ____ tamhA khalu no nigganthe paNIyaM AhAraM aahaarejjaa| sAtavA~ brahmacarya samAdhi-sthAna sUtra 9-jo sarasa, praNIta, pauSTika AhAra nahIM karatA; vaha nirgrantha hai| (prazna) aisA kyoM hai? (uttara) AcArya ne kahA-sarasa, pauSTika, praNIta AhAra-pAnI kA sevana karane vAle brahmacArI nirgrantha ke brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya kA nAza ho jAtA hai, unmAda utpanna hotA hai, athavA dIrghakAlika roga va AtaMka utpanna ho jAtA hai, vaha kevalI bhagavAna dvArA prarUpita kiye gaye dharma se bhraSTa ho jAtA hai| isaliye nirgrantha rasayukta pauSTika AhAra na kre| Seventh condition of perfect celibacy Maxim9-He who does not eat delicious, oil-rich and nourishing food is an ascetic. (Q.) Why is it so?

Page #303
[191] SoDaza adhyayana sacitra uttarAdhyayana sUtra (Ans.) The preceptor explains-If a celibate ascetic eats delicious, oil-rich and nourishing food, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore, an ascetic should not eat delicious, oil-rich and nourishing food. sUtra 10-no aimAyAe pANabhoyaNaM AhArettA havai, se niggnthe| taM kahamiti ce? AyariyAha-nigganthassa khalu aimAyAe pANabhoyaNaM AhAremANassa, bambhayArissa baMbhacere saMkA vA, kaMkhA vA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyakaM havejjA, kevalipannattAo vA dhammAo bhNsejjaa| tamhA khalu no nigganthe aimAyAe pANabhoyaNaM bhuNjijjaa| AThavA~ brahmacarya samAdhi-sthAna sUtra 10-jo adhika mAtrA meM pramANa se adhika bhojana-pAna nahIM khAtA-pItA; vaha nirgrantha hai| (prazna) aisA kyoM hai? (uttara) AcArya ne kahA-mAtrA-parimANa se adhika bhojana-pAna karane vAle brahmacArI nirgrantha ko brahmacarya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya bhaMga ho jAtA hai, unmAda utpanna hotA hai, dIrghakAlIna roga va AtaMka ho jAte haiM, vaha kevalI prarUpita dharma se bhraSTa ho jAtA hai| 'isalie nirgrantha ko adhika parimANa meM bhojana-pAna nahIM karanA caahiye| Eighth condition of perfect celibacy Maxim 10-He who does not consume excessive quantity of food and drink (more than prescribed for an ascetic), is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic consumes excessive quantity of food and drink, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore, an ascetic should not consume excessive quantity of food and drink. sUtra 11-no vibhUsANuvAI havai, se niggnthe| taM kahamiti ce? __ AyariyAha-vibhUsAvattie, vibhUsiyasarIre itthijaNassa abhilasaNijje hvi| tao NaM tassa itthijaNeNaM abhilasijjamANassa bambhayArissa bambhacere saMkA vA, kaMkhA vA, vitigicchA

Page #304
sacitra uttarAdhyayana sUtra vAsamupajjajjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliyaM vA rogAyaMkaM havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA khalu no nigganthe vibhUsANuvAI siyA / nauvA~ brahmacarya samAdhi - sthAna sUtra 11 - jo zarIra kI vibhUSA - zobhA nahIM karatA, vaha nirgrantha hai| (prazna) aisA kyoM hai ? SoDaza adhyayana [ 192 ] (uttara) AcArya ne samAdhAna dete hue kahA - jisakI manovRtti vibhUSA karane kI hotI hai, vaha apane zarIra ko sajAtA hai; phalasvarUpa striyA~ use cAhane lagatI haiN| taba striyoM dvArA abhilASA kiye jAne vAle brahmacArI nirgrantha ko brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai athavA brahmacarya bhaMga ho jAtA hai yA unmAda ho jAtA hai athavA vaha dIrghakAlIna rogoM va AtaMkoM se grasita ho jAtA hai, vaha kevalI prajJapta dharma se bhraSTa ho jAtA hai| isaliye nirgrantha vibhUSAnupAtI (vibhUSA meM Asakta) na bne| Ninth condition of perfect celibacy Maxim 11- He who does not embellish his body, is knotless ascetic. (Q.) Why is it so? (Ans.) The preceptor explains - If a celibate ascetic has inclination to embellish his body and he does so, then women are attracted towards him; when a celibate ascetic is desired by women, doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore, an ascetic should not get obsessed with embellishments of his body. sUtra 12-no sadda-rUva-rasa- gandha - phAsANuvAI havai, se nigganthe / taM kahamiti ce ? AyariyAha-nigganthassa khalu sadda-rUva-rasa- gandha- phAsANuvAissa bambhayArissa bambhacere saMkAvA, khAvA, vitigicchA vA samuppajjijjA, bheyaM vA labhejjA, ummAyaM vA pAuNijjA, dIhakAliya vA rogAyaMkaM havejjA, kevalipannattAo vA dhammAo bhaMsejjA / tamhA khalu no nigganthe sadda - rUva-rasa- gandha - phAsANuvAI havijjA / dasame bambhacerasamAhiThANe havai / dasavA~ brahmacarya samAdhi - sthAna sUtra 12 - jo zabda, rUpa, rasa, gaMdha aura sparza meM Asakti nahIM rakhatA; vaha nirgrantha hai / (prazna) aisA kyoM hai ?

Page #305
[193 ] SoDaza adhyayana sacitra uttarAdhyayana sUtra (uttara) AcArya kahate haiM-zabda, rUpa, rasa, gandha aura sparza meM Asakta brahmacArI nirgrantha ko brahmacarya ke viSaya meM zaMkA, kAMkSA, vicikitsA samutpanna hotI hai, brahmacarya bhaMga hotA hai, unmAda utpanna ho jAtA hai, dIrghakAlIna roga va AtaMka paidA ho jAte haiM, vaha kevalI bhagavAna dvArA prarUpita dharma se bhraSTa ho jAtA hai| isalie nirgrantha ko zabda, rUpa, rasa, gandha, sparza meM Asakta nahIM honA caahie| yaha dasavA~ brahmacarya samAdhi-sthAna hai| Tenth condition of perfect celibacy Maxim 12-He who does not crave for (gratifying sense organs of -) sound, sight, taste, smell and touch is an ascetic. (Q.) Why is it so? (Ans.) The preceptor explains-If a celibate ascetic craves for (gratifying sense organs of-) sound, sight, taste, smell and touch, then doubt and disrespect for celibacy as well as desire of sexual indulgence germinate in his mind or his vow of celibacy is breached. Also he is inflicted by mental disorder, prolonged ailments and terror. Ultimately he falls from the religious path shown and established the omniscient (Kevali). Therefore an ascetic should not crave for (gratifying sense organs of-) sound, sight, taste, smell and touch. This is the tenth condition of perfect celibacy. bhavanti ittha silogA, taM jahAyahA~ isa viSaya meM kucha gAthAe~ (zloka) haiM, jo isa prakAra haiMThere are some verses on the same theme, these are as follows jaM vivittamaNAiNNaM, rahiyaM thIjaNeNa y| bambhacerassa rakkhaTThA, AlayaM tu niseve||1|| brahmacarya kI rakSA ke lie saMyamI vivikta-ekAnta, anAkIrNa evaM striyoM se rahita sthAna meM rhe||1|| For preservation of celibacy, the restrained (ascetic) should take up a lonely detached lodging, free from and not frequented by women. (1) maNapalhAyajaNaNiM, kaamraagvivddddhnniN| baMbhacerarao bhikkhU, thIkahaM tu vivjje||2|| brahmacarya-parAyaNa sAdhu citta meM AlhAda utpanna karane vAlI tathA kAma-rAga bar3hAne vAlI vikAravarddhaka strI-kathA kA parityAga kara de||2|| A celibate ascetic should renounce any talk about women, which exhilarates mind and inflames lust and other perversions. (2)

Page #306
sacitra uttarAdhyayana sUtra SoDaza adhyayana [194] samaM ca saMthavaM thIhiM, saMkahaM ca abhikkhnnN| baMbhacerarao bhikkhU, niccaso privjje||3|| brahmacarya meM lIna rahane vAlA bhikSu striyoM kI prazaMsA, unake sAtha ati paricaya tathA bAra-bAra vArtAlApa karanA chor3a de||3|| An ascetic engrossed in perfect celibacy should refrain from praising women, intimacy with women and frequent conversation with women. (3) aMgapaccaMga-saMThANaM, cArullaviya-pehiyaM / baMbhacerarao thINaM, cakkhugijjhaM vivjje||4|| brahmacarya meM rata bhikSu dRSTigocara hue striyoM ke aMga-pratyaMga, zarIra kI racanA, vArtAlApa kA DhaMga tathA citavana Adi ko dekhakara bhI na dekhe, apanI dRSTi turanta vahA~ se haTA le||4|| A celibacy practicing ascetic should avoid observing body, limbs, figure, gestures and way of talking of women even when visible. Instead, he should at once shift his eyes from there. (4) kuiyaM ruiyaM gIyaM, hasiyaM thnniy-kndiyN| baMbhacerarao thINaM, soyagijhaM vivjje||5|| brahmacArI muni striyoM ke kUjana, rudana, gIta, hAsya, garjana, krandana Adi zabda na sune| yadi bhikSu ke kAnoM meM ve zabda par3a bhI jAe~ to una para dhyAna na de|| 5 // A celibate ascetic should avoid hearing sounds of screeching, wailing, singing, laughing, screaming, crying or weeping of women. If at all such sounds happen to fall on his ears, he should not pay any attention to them. (5) hAsaM kiDaM raI dappaM, sahasA'vattAsiyANi y| bambhacerarao thINaM, nANucinte kayAi vi||6|| strI ke sAtha gRhastha jIvana meM kiye huye hAsya, krIr3A, rati, darpa-abhimAna Akasmika trAsa Adi kA brahmacaryanirata bhikSu mana meM bhI cintana na kre||6|| A celibate ascetic should never recall and ruminate over the experiences he had as a householder with women including laughter, enjoyment, sex, their vanity and his spontaneous tricks to frighten and win them. (6) paNIyaM bhattapANaM tu, khippaM myvivddddhnnN| bambhacerarao bhikkhU, niccaso privjje||7|| brahmacarya meM rata bhikSu kAmavAsanA ko zIghra hI bar3hAne vAle praNIta-rasayukta pauSTika bhojana kA tyAga kara de||7|| A celibate ascetic should renounce delicious, oil-rich and nourishing food and water, which fast inflames carnal desires. (7)

Page #307
[195] SoDaza adhyayana sacitra uttarAdhyayana sUtra dhammaladdhaM miyaM kAle, jattatthaM paNihANavaM / nAimattaM tu bhuMjejjA, bambhacerarao sayA // 8 // brahmacarya-parAyaNa bhikSu sthira evaM svastha citta hokara saMyama yAtrA ke liye ucita samaya meM dharma-maryAdA ke anusAra prApta parimita bhojana kare; mAtrA se adhika AhAra na kare // 8 // A celibate ascetic should eat his food, collected according to ascetic code, with calm and sound mind only at proper time and in prescribed limit to suit his ascetic pursuits; he should not eat in excessive quantity. (8) vibhUsaM parivajjejjA, sarIra parimaNDaNaM / bambhacerarao bhikkhU, siMgAratthaM na dhArae // 9 // brahmacaryanirata bhikSu vibhUSA kA parityAga kara, zrRMgAra ke liye zarIra ko sajAe-sa~vAre nahIM // 9 // A celibate ascetic should renounce rich adornment and should not embellish the body for the sake of glamour. (9) sadde rUve ya gandhe ya, rase phAse taheva ya / paMcavihe kAmaguNe, niccaso parivajjae // 10 // zabda, rUpa, gaMdha, rasa aura sparza ina pA~ca prakAra ke kAmaguNoM ko brahmacarya-parAyaNa bhikSu sadA ke liye tyAga de // 10 // A celibate ascetic should abandon for ever the five sensual sources of carnal pleasure- (i) sound, (ii) sight (appearance), (iii) smell, (iv) taste, and (v) touch. (10) Alao thIjaNAiNNo, thIkahA ya maNoramA / saMthavo ceva nArINaM, tAsiM indiyadarisaNaM // 11 // kuiyaM ruiyaM gIyaM, hasiyaM bhuttAsiyANi ya / paNIyaM bhattapANaM ca, aimAyaM pANabhoyaNaM // 12 // gattabhUsaNamiTThe ca kAmabhogA yA dujjayA / narassa'ttagavesissa, visaM tAlauDaM jahA // 13 // (1) striyoM se AkIrNa - saMsakta sthAna / (2) manorama strI - kathA / (3) striyoM ke sAtha ati paricaya | (4) unakI indriyoM para dRSTi jamAnA // 11 // (5) striyoM ke kUjana, rudana, hAsya, gIta Adi zabdoM ko sunanA / (6) bhukta bhogoM aura saha - avasthAna - sAtha rahane kA smaraNa karanA / (7) praNIta - rasayukta, pauSTika bhojana-pAna karanA / (8) adhika mAtrA meM AhAra karanA // 12 //

Page #308
sacitra uttarAdhyayana sUtra (9) zarIra ko sajAne - vibhUSita karane kI icchaa| (10) durjaya kaambhog| AtmArthI puruSa ke liye ye dasa bAteM tAlapuTa viSa ke samAna haiM // 13 // 1. Lodging used or frequented by women. 2. Charming talks about women. 3. Intimate relationship with women. SoDaza adhyayana [ 196 ] 4. To gape at charming body-parts of women. (11) 5. To listen to screeching, wailing, singing, laughing and other sounds by women. 6. To recall past experiences of enjoyments and cohabitation with women. 7. To consume nourishing, delicious food and drinks. 8. To eat excessive quantity of food. (12) 9. Desire of embellishing and adorning body. 10. Pleasures and comforts difficult to subdue. Aforesaid ten things are like fatal poison for a man on spiritual path. (13) dujjae kAmabhoge ya, niccaso parivajjae / saMkaTThANANi savvANi, vajjejjA paNihANavaM // 14 // sthira citta vAlA sAdhu durjaya kAmabhogoM kA sadA parityAga kare aura sabhI prakAra ke zaMkA sthAnoM se dUra rahe // 14 // A resolute ascetic should always avoid all pleasures and comforts that are difficult to subdue, keep away from all sources of doubt. (14) dhammArAme care bhikkhU, dhiimaM dhammasArahI / dhammArAmarae dante, bambhacera - samAhie // 15 // brahmacarya meM susamAhita bhikSu dhairyavAna, dharmaratha kA sArathI, dharmarUpI udyAna meM rata, indriyoM aura kaSAyoM para vijaya prApta karake dharmarUpI udyAna meM vicaraNa kare // 15 // Devoted to the vessel of religion, an ascetic, well established in celibacy, should become a patient charioteer of the religious-chariot and after conquering the senses and passions, he should move about in the garden of religion. (15) deva- -dANava- gandhavvA, jakkha- rakkhasa- kinnarA / bambhayAriM namasanti, dukkaraM je karanti taM // 16 // jo duSkara brahmacarya kA pAlana karatA hai, use deva, dAnava, gandharva, yakSa, rAkSasa, kinnara - sabhI namana karate haiM // 16 // One who practices the difficult virtue of perfect celibacy is venerated by Devs, Danavas, Gandharvas, Yakshas, Raakshasas and Kinnaras (classes of divine beings) all. (16)

Page #309
Adi viSayoM meM anAsaktei zabda rUpa Adi viSaya zarIra vibhUSA varjana ILLUSTRATION No. 40 ati bhojana varjana vikAra va ka bhojana parihAra tabhogoM kA cintana smaraNa vaja bhuktabhogoM kA deva dANava gandhavvA jakkha rakkhasa kinnraa| bambhayAriM namaMsanti dukkaraM je karanti tN|| vivikta zayanAsana strI kathA-varjana eka Asana parihAra citra kramAMka 40 pI-zarIra-Alokana-parihAra kAmavaIka-zabda zravaNa varjana

Page #310
citra paricaya 40 Illustration No. 40 brahmacarya kI mahimA dasa samAdhi-sthAnoM se saMrakSita duSkara brahmacarya vrata kA pAlana karane vAle muni ko deva, dAnava, gandharva, yakSa, rAkSasa, kinnara, cakravartI samrAT Adi sabhI namaskAra karate haiN| -adhyayana 16, sU. 10-13, 16 055555555555555555555555555555555555555555555555550 THE IMPORTANCE OF CELIBACY One who practices the difficult vow of perfect celibacy observing the ten prescribed conditions is venerated by Devs, Danavas, Gandharvas, Yakshas, Raakshasas and Kinnaras (classes of divine beings) as well as emperors. -Chapter 16, Aphorism 10-13, 16 MED pappApampa 05555 555555555555555555555559

Page #311
[197 ] SoDaza adhyayana sacitra uttarAdhyayana sUtra esa dhamme dhuve niae, sAsae jinndesie| siddhA sijjhanti cANeNa, sijjhissanti thaavre||17|| -tti bemi| yaha brahmacaryadharma dhruva hai, nitya hai, zAzvata hai aura jinopadiSTa hai| isa brahmacaryadharma kA pAlana karake bhUtakAla meM aneka jIva siddha hue haiM, vartamAna meM ho rahe haiM aura bhaviSya meM bhI siddha hoNge|| 17 // -aisA maiM kahatA huuN| This code of perfect celibacy is fixed, permanent, eternal and propagated by Jinas. By practicing this code of celibacy many souls attained state of perfection (Siddha) in the past, are attaining the same at present and will attain the same in future. (17) -So I say. vizeSa spaSTIkaraNa gAthA 3-brahmacarya ke lAbha meM sandeha honA "zaMkA" hai| abrahmacarya-maithuna kI icchA "kAMkSA" hai| abhilASA kI tIvratA hone para cittaviplava kA honA "vicikitsA" hai| vicikitsA ke tIvra hone para cAritra kA vinAza honA "bheda" hai| gAthA 9-"praNIta" kA artha puSTikAraka bhojana hai, jisase ghRta tathA tela Adi kI bUMdeM TapakatI hoN| (cUrNi) IMPORTANT NOTES Maxim 3 - Doubt about benefits of celibacy is shanka. Non-celibacy or desire of sexual intercourse is kanksha. Mental aberration caused by intensity of desire is vichikitsa. Falling from the ascetic code due to intense mental aberration is bheda. Maxim9-Nourishing fat-rich diet from which oil oozes is praneet food.

Page #312
sacitra uttarAdhyayana sUtra saptadaza adhyayana [ 198] satrahavA~ adhyayana : pApazramaNIya pUrvAloka prastuta adhyayana kA nAma pApazramaNIya hai| eka zabda meM kahA jAya to pApazramaNa vaha hotA hai jo siMha vRtti se dIkSA grahaNa karake zRgAla vRtti se usakI anupAlanA karatA hai athavA zRgAla vRtti se hI zramaNatva dhAraNa karatA hai aura zRgAla vRtti se hI usakA pAlana karatA 1 meM pichale 15veM adhyayana meM zreSTha bhikSu ( zramaNa) ke lakSaNa batAye gaye the aura 16veM adhyayana brahmacarya ke mahatva kA vivecana kiyA gayA thA; jabaki prastuta adhyayana meM pApazramaNa ke lakSaNoM kA vivecana karake sAdhaka ko una doSoM se dUra rahane kI preraNA dI gaI hai| yathArtha meM zramaNatva kA pAlana khAMDe kI dhAra para calanA hai| pratikSaNa jAgarUkatA, cAritra ke prati sajagatA, sAdhutva ke niyamoM ke prati pratibaddhatA aura nirantara samyak jJAna - darzana - cAritra kI ArAdhanA ati Avazyaka hai| lekina sabhI sAdhaka dharmazIliyA nahIM hote, kucha sukhazIliyA bhI hote haiN| aise sAdhakoM ko hI pApazramaNa kahA gayA hai| pApazramaNa kI vRtti pravRtti kA digdarzana prastuta adhyayana meM karAyA gayA hai| isa adhyayana meM gAthA 1 se 4 taka jJAnAcAra se sambandhita tathA gAthA 5 meM darzanAcAra, gAthA 6 se 14 taka cAritrAcAra, gAthA 15-16 meM tapAcAra evaM gAthA 17 - 18 meM vIryAcAra meM nirapekSa rahane vAle pApazramaNa kI bAhya pravRttiyoM ke sAtha hI usake mAnasika cintana ko bhI spaSTa kiyA gayA hai| isa adhyayana se yaha bAta bhI spaSTa hotI hai ki Agama zAstroM meM jahA~ sacce zramaNa ke prati bahumAna pradarzita karate huye use atyucca sthAna diyA gayA hai; vahA~ zithilAcArI pApazramaNa ke prati kaThora rukha bhI apanAyA gayA hai| sampUrNa adhyayana kA sAra hai - zithilAcAra ko chor3akara sacce nirdoSa zramaNatva ko pAlana karane kI prareNA / prastuta adhyayana meM 21 gAthAe~ haiN| Wan

Page #313
( 199 ] HGIGYT 3784r sacitra uttarAdhyayana sUtra SAPTDASH ADHYAYAN: PAAP-SHRAMANIYA Foreview The title of this chapter is Paap-shramaniya (Sinful Ascetic). In short, a sinful ascetic is he, who accepts initiation bravely like a lion but practices it cowardly like a jackal or gets initiated cowardly like a jackal and also practices like a jackal. In the fifteenth chapter characteristics of an excellent ascetic were described and in the sixteenth chapter the importance of celibacy was elaborated; whereas in this chapter an aspirant is inspired to cast off faults by discussing the characteristics of a sinful ascetic. In fact ascetic conduct is like walking on razor's edge. For this it is absolutely essential to be awake every moment, to be alert in following ascetic-praxis, to be resolute in following ascetic-codes and to be immaculate in pursuit of right knowledge-faithconduct. But all aspirants are not devoted to the religious path. Some are devoted to comforts and joy. Such comfort-loving aspirants are called sinful ascetics. This chapter shows the inclination and activities of such sinful ascetics. . In this chapter verses one 1 to 4 deal with knowledge-code, verse 5 with perception/ faith-code, from 6 to 14 with conduct-code, 15 and 16 with austerity-code, and 17 and 18 with potency-code. In these verses the mental state and outward activities of sinful ascetics who are indifferent to these codes have been explained. This chapter also reveals that in canonical scriptures of Jainism, on one hand the true ascetics are revered and placed on a lofty pedestal and on the other hand harsh attitude is used for the lax sinful ascetics. The sum and substance of the whole chapter is the inspiration to abandon laxness in conduct and follow faultless ascetic code. The chapter has 21 verses.

Page #314
sacitra uttarAdhyayana sUtra saptadaza adhyayana [ 200] satarasamaM ajjhayaNaM : pAvasamaNijjaM saptadaza adhyayana : pApazramaNIya Chapter-17: SINFUL ASCETIC je ke ime pavvaie niyaNThe, dhammaM suNittA viNaovavanne / sudulahaM hi bohilAbhaM, viharejja pacchA ya jahAsuhaM tu // 1 // jo koI zruta-cAritrarUpa dharma ko sunakara, atyadhika durlabha bodhilAbha prApta karake pahale to vinaya se yukta hokara nirgrantha dharma meM pravrajita ho jAtA hai aura bAda meM sukhazIla banakara svacchanda vicaraNa karatA hai // 1 // One who hearing the religion of knowledge and conduct, and attaining rare-to-get enlightenment, first gets initiated into the ascetic order with all modesty but later becomes comfort-loving and moves about waywardly. (1) sejjA daDhA pAuraNaM me atthi, uppajjaI bhottuM taheva pAuM / miTTa Asu ! tti, kiM nAma kahAmi sueNa bhante ? // 2 // AcArya athavA gurujana jaba usako zruta ke adhyayana kI preraNA dete haiM taba vaha kahatA hai-hai AyuSman ! nivAsa ke liye sundara upAzraya, zarIra rakSA ke liye vastra mere pAsa haiM, khAne-pIne ko bhI yatheccha bhojana prApta ho jAtA hai aura jo ho rahA hai use maiM jAnatA huuN| taba zAstroM kA adhyayana karake maiM kyA karU~gA ? // 2 // When his acharya (preceptor) and senior ascetics advise him to study scriptures, then he says--O long lived one! I have good lodging, clothes to protect my body, desired food to eat and I know what goes on. Then what is the use of studying scriptures for me ? (2) je ke ime pavvaie, niddAsIle pagAmaso / bhoccA peccA suhaM suvai, pAvasamaNe tti vuccaI // 3 // jo koI pravrajyA grahaNa karake atyadhika nidrA letA hai, icchAnukUla khA-pIkara (dina meM bhI) so jAtA hai, vaha pApazramaNa kahA jAtA hai // 3 // After getting initiated, one who sleeps much, sleeps even after will-fully drinking and eating (even during day time ), is called a sinful ascetic. (3) AyariyauvajjhAehiM, suyaM viNayaM ca gAhie / te ceva khiMsaI bAle, pAvasamaNe tti vuccaI // 4 // jina AcAryoM aura upAdhyAyoM se zruta jJAna aura vinaya - AcAra kI zikSA prApta kI hai, unhIM gurujanoM kI jo nindA karatA hai, vaha pApazramaNa kahA jAtA hai // 4 //

Page #315
pApa zramaNa kI upamA citra kramAMka 41 ILLUSTRATION No.41

Page #316
5555555595555555595555555@ @55555559555555595555955555555955555559555555@ citra paricaya 41 3308 Illustration No. 41 siMha vRtti se pravrajita hokara jo sukha-zIlatA ke kAraNa zRgAla vRtti dhAraNa kara manacAhA khA-pIkara sotA hai, vastra - pAtra kA saMgraha karatA hai, logoM ke sAtha gapa-zapa mAratA hai vaha avivekI, rasa-lolupa pApazramaNa kahalAtA hai| -- 37PS247 16, yyu. 1-3 A SINFUL ASCETIC One who gets initiated boldly like a lion but due to liking for comforts becomes coward like a jackal to eat, drink and sleep willfully; to accumulate clothes and pots, and to gossip with people; such imprudent and tasteobsessed monk is called a sinful ascetic. --Chapter 17, Aphorism Couplets 1-3 5555559555555555555 655555595959595959595555555595555959595955555555955555@ Wan

Page #317
[201] saptadaza adhyayana sacitra uttarAdhyayana sUtra He who slanders those acharyas (heads of the group or order) and upadhyayas (scholarly ascetics who teach) by whom he was taught the scriptures and the code of modesty is called a sinful ascetic. (4) Ayariya-uvajjhAyANaM, sammaM no pdditppi| appaDipUyae thaddhe, pAvasamaNe tti vuccaI // 5 // jo AcAryoM aura upAdhyAyoM kI samyak prakAra se cintA-sAra-saMbhAla nahIM karatA, vaha bar3oM kA sammAna na karane vAlA, abhimAnI pApazramaNa kahalAtA hai|| 5 // That conceited one who is not concerned about acharyas and upadhyayas, who does not take proper care of them and who does not even respect them, is called a sinful ascetic. (5) sammaddamANe pANANi, bIyANi hariyANi y| asaMjae saMjayamannamANe, pAvasamaNe tti vuccii||6|| jo dvIndriya Adi prANI, bIja aura harita vanaspati kA saMmardana karatA rahatA hai, svayaM asaMyamI hote hue bhI apane Apa ko saMyamI mAnatA hai, vaha pApazramaNa kahalAtA hai||6|| He who tramples and crushes two sensed and other living beings, seeds and green plants; although undisciplined, considers himself to be restrained, is called a sinful ascetic. (6) saMthAraM phalagaM pIDhaM, nisejjaM paaykmblN| appamajjiyamAruhai, pAvasamaNe tti vuccii||7|| jo saMstAraka-bichaunA, pATa, Asana, niSadyA, svAdhyAya bhUmi, pAda-proMchana-paira poMchane ke liye kaMbala kA Tukar3A-inakA pramArjana kiye binA hI ina para baiTha jAtA hai, vaha pApazramaNa kahalAtA hai||7|| One who uses a bed, plank, low-stool, seat (nishadya), study-place, mattress (a piece of blanket for cleaning feet) without prior cleaning, is called a sinful ascetic. (7) davadvassa caraI, pamatte ya abhikkhnnN| ullaMghaNe ya caNDe ya, pAvasamaNe tti vuccii||8|| pairoM se daba-daba kI AvAja karatA huA jaldI-jaldI calane vAlA, bAra-bAra pramAda karane vAlA, sAdhudharma kI maryAdA kA ullaMghana karane vAlA aura adhika krodha karane vAlA pApazramaNa kahA jAtA hai||8|| He who stomps, walks hastily, is habitually careless, transgresses ascetic code and is wrathful, is called a sinful ascetic. (8) paDilehei pamatte, uvaujjhai paaykNblN| paDilehaNAaNAutte, pAvasamaNe tti vuccii||9||

Page #318
sacitra uttarAdhyayana sUtra saptadaza adhyayana [202] pramAdayukta-asAvadhAna hokara pratilekhana karane vAlA, pAtra aura kaMbala ko jahA~-tahA~, idharaudhara rakha dene vAlA tathA pratilekhana meM anAyukta-asAvadhAna rahane vAlA pApazramaNa kahalAtA hai||9|| One who inspects (pratilekhana) his possessions negligently, keeps his pots and blanket scattered and is generally careless in his routine of scrutiny (pratilekhan), is called a sinful ascetic. (9) pahilehei pamatte, se kiMci hu nisaamiyaa| guruM paribhAvae niccaM, pAvasamaNe tti vuccii||10|| idhara-udhara kI bAteM sunatA huA jo pramatta hokara pratilekhanA karatA hai aura sadA gurujanoM kA tiraskAra karatA hai, vaha pApazramaNa kahalAtA hai|| 10 // He who diverts his attention listening to useless talks and getting negligent during his routine of scrutiny (pratilekhan) and who always slights his seniors, is called a sinful ascetic. (10) bahumAI pamuhare, thaddhe luddhe annigghe| asaMvibhAgI aciyatte, pAvasamaNe tti vuccii||11|| atyadhika kapaTayukta, atyadhika bolane vAlA, DhITha, lubdha, indriyoM aura mana para ucita niyaMtraNa na rakhane vAlA, prApta vastuoM kA saMvibhAga nahIM karane vAlA tathA guru Adi ke prati prema na rakhane vAlA pApazramaNa kahalAtA hai||11|| One who is very deceitful, very talkative, arrogant, greedy, has poor control over his mind and senses, does not share collected alms with his fellow ascetics and is not amiable with his fellows and seniors, is called a sinful ascetic. (11) vivAdaM ca udIrei, ahamme attpnnhaa|| vuggahe kalahe ratte, pAvasamaNe tti vuccaI // 12 // zAnta hue vivAda ko punaH-punaH bhar3akAne vAlA, adharma kA AcaraNa karane vAlA, vigraha-kadAgrahakalaha meM rata rahane vAlA pApazramaNa kahalAtA hai|| 12 // He who inflames resolved disputes time and again, follows unrighteousness conduct and indulges in disruption, dogmatism and disputation, is called a sinful ascetic. (12) athirAsaNe kukkuIe, jattha tattha nisiiyii| AsaNammi aNAutte, pAvasamaNe tti vuccaI // 13 // jo asthira-Asana vAlA hai-arthAt vyartha hI idhara-udhara cakkara kATatA rahatA hai| bhAMr3oM jaisI kuceSTA karane vAlA, jahA~-tahA~ sacitta sthAna para bhI baiTha jAne vAlA isa prakAra Asana ke viSaya meM asAvadhAna rahane vAlA pApazramaNa kahA jAtA hai|| 13 // One who is infirm in sitting (keeps on moving around uselessly), has clownish disposition, sits anywhere without ensuring that the place is free of living organisms and thus remains careless about seat, is called a sinful ascetic. (13)

Page #319
[203 ] saptadaza adhyayana sacitra uttarAdhyayana sUtra sasarakkhapAe suvaI, sejjaM na pddilehi| saMthArae aNAutte, pAvasamaNe tti vuccii||14|| jo raja-dhUla se bhare-sane pairoM se so jAtA hai, zayyA kA pratilekhana nahIM karatA hai, saMstAraka-bichaune ke sambandha meM asAvadhAna hotA hai, vaha pApazramaNa kahalAtA hai|| 14 // He who sleeps with dusty-dirty feet, does not carefully inspect his bed and is careless about spreading his mattress is called a sinful ascetic. (14) duddha-dahIvigaIo, AhArei abhikkhnnN| arae ya tavokamme, pAvasamaNe tti vuccii||15|| jo dUdha-dahI Adi vikAravarddhaka padArthoM kA bAra-bAra AhAra karatA hai aura tapazcaryA meM aruci rakhatA hai, vaha pApazramaNa kahalAtA hai|| 15 // One who frequently consumes milk, curd and other maligning eatables prohibited for ascetics and is averse towards austerities is called a sinful ascetic. (15) atthantammi ya sUrammi, AhArei abhikkhnnN| coio paDicoei, pAvasamaNe tti vuccaI // 16 // jo sUryodaya se sUryAsta taka dinabhara bAra-bAra AhAra karatA hai, guru ke samajhAne para ulTA unheM hI upadeza dene lagatA hai, vaha pApazramaNa kahA jAtA hai|| 16 // He who again and again eats throughout the day from sun-rise to sun-set and when admonished by the guru, responds by preaching him, is called a sinful ascetic. (16) __Ayariya pariccAI, parapAsaNDa seve| gANaMgaNie dubbhUe, pAvasamaNe tti vuccaI // 17 // jo apane AcArya ko chor3akara dUsare dharma-sampradAyoM, mata-paramparAoM ko svIkAra kara letA hai| chaha mahIne kI alpa avadhi meM hI eka gaNa se dUsare gaNa meM calA jAtA hai, vaha dUrbhUta-nindanIya pApazramaNa kahalAtA hai|| 17 // One who deserts his own preceptor (acharya) and accepts other religions, sects, schools or traditions; who shifts from one group of ascetics (gana) to another in a short period of six months or less, such spoiled one is called a sinful ascetic. (17) sayaM gehaM paricajja, paragehaMsi vAvaDe / nimitteNa ya vavaharaI, pAvasamaNe tti vuccii||18|| jo apane ghara ko chor3akara (pravrajita hotA hai) dUsare ke ghara ke gRhakAryoM meM laga jAtA hai; nimitta-zubhAzubha batAkara vyavahAra karatA hai, vaha pApazramaNa kahalAtA hai|| 18 // He who renounces his household (gets initiated) and later gets involved in other person's house work or starts working as an augur or fortune-teller is called a sinful ascetic. (18)

Page #320
tara sacitra uttarAdhyayana sUtra saptadaza adhyayana [204] sannAipiNDaM jemei, necchaI saamudaanniyN| gihinisejjaM ca vAhei, pAvasamaNe tti vuccaI // 19 // jo apane jJAti janoM-pUrva paricitoM se AhAra prApta karanA cAhatA hai, sAmudAnika-aneka gharoM se bhikSA nahIM lenA cAhatA tathA gRhastha kI zayyA, Asana Adi para baiTha jAtA hai, vaha pApazramaNa kahA jAtA hai||19|| One who wishes to get alms from his relatives or acquaintances from the past, who does not want to collect alms from numerous families and who sits on the seats, beds and the like of a householder, is called a sinful ascetic. (19) eyArise paMcakusIlasaMvuDe, rUvaMdhare muNipavarANa hetttthime| ayaMsi loe visameva garahie, na se ihaM neva parattha loe||20|| jo isa prakAra AcaraNa karatA hai, vaha pA~ca prakAra ke kuzIla sAdhuoM ke samAna asaMvRtta hai| sirpha muni-veSa kA hI dhAraka hai, zreSTha muniyoM meM nikRSTa hai| vaha isa loka meM viSa kI taraha nindanIya hotA hai| ataH vaha na isa loka kA rahatA hai aura na hI paraloka kA rahatA hai|| 20 // . . He who behaves as aforesaid is unrestrained like five types of misbehaving (kushila) ascetics (osanno or lover of delicacies, paasattho or fallen, ahaacchanda or undisciplined, kushilo or with bad character and aasakt or having obsessions-Artha Dipika). He is simply dressed like an ascetic but worst among worthy ascetics. In this world he is as despicable as poison. Therefore, for him both worlds, this world and the one beyond, are spoiled. (20) je vajjae ee sayA u dose, se suvvae hoi muNINa mjjhe| . . ayaMsi loe amayaM va pUie, ArAhae logamiNaM tahAvaraM // 21 // -tti bemi| jo ina sabhI doSoM kA sadA varjana karatA hai, vaha muniyoM ke madhya meM suvrata hotA hai tathA isa loka meM amRta ke samAna pUjA jAtA hai aura isa loka tathA paraloka-donoM lokoM kA ArAdhaka hotA hai||21|| -aisA maiM kahatA huuN| But one who avoids all these faults becomes sincere observer of right vows among rshipped like nectar in this world and becomes an accomplished aspirant for both, this world and the one beyond. (21) -So I say.

Page #321
[205] saptadaza adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 15- 'vikRti' aura 'rasa' donoM samAnArthaka haiN| vikRti ke nau prakAra haiM- (1) dUdha, (2) dahI, (3) navanIta, (4) ghRta, (5) taila, (6) gur3a, (7) madhu, (8) madya, aura (9) mA~sa / gAthA 17 - pASaNDa kA artha vrata hai| jo vratadhArI hai, vaha pASaNDI hai| parapASaNDa se yahA~ abhiprAya anya matoM se hai| "gANaMgaNika" kA artha hai "jaldI jaldI gaNa badalane vAlA" bhagavAna mahAvIra dvArA pravartita saMgha - vyavasthA hai ki bhikSu jisa gaNa meM dIkSita ho, usI meM yAvajjIvana rahe / adhyayana Adi ke lie yadi gaNa badalane kI jarUrata hai to guru kI AjJA se apane sAdharmika gaNoM meM jA sakatA hai / parantu dUsare gaNa meM jAkara bhI kama se kama chaha mahIne taka to gaNa kA punaH parivartana nahIM kiyA jA sktaa| ataH jo muni binA vizeSa kAraNa ke chaha mAsa ke bhItara hI gaNa parivartana karatA hai, vaha gANaMgaNika (gaNabadalU) pApazramaNa hai / ( vRhadvRtti) gAthA 19 - 'sAmudAnika' bhikSA kA artha do prakAra se kiyA jAtA hai- ( 1 ) aneka gharoM se lAI huI bhikSA, aura (2) ajJAta uJcha- arthAt aparicita gharoM se thor3I-thor3I lAI huI bhikSA / IMPORTANT NOTES Verse 15-Here vikriti (distortion) and rasa (taste) convey the same meaning. What is tasteful is maligning to spiritual health. There are nine such maligning things-1. milk, 2. curd, 3. butter, 4. butter-oil, 5. cooking oil, 6. jaggery, 7. honey, 8. alcohol, and 9. meat. Verse 17-Paashand here means vow. Paashandi is one who observes vows. Par-paashand means codes of others or other creeds. Gaanamganika means one who changes gana frequently. In the organizational system of Bhagavan Mahavir's order the rule is that an ascetic remains all his life in the same gana (a defined group of ascetics) he got initiated into. If it becomes necessary to change his gana to pursue studies, he may do so with the permission of his guru, but only to a co-religionist groups. However, he must remain in that gana at least for six months before changing again. As such, the ascetic who changes gana without any special cause, within a period of six months is a gaanamganika (gana changer) and so a sinful ascetic. (Vrihad Vritti) Verse 19-Saamudaanika alms is interpreted two ways-1. Alms collected from many households, and 2. Alms collected in small quantities from unknown households.

Page #322
sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [ 206 ] aThArahavA~ adhyayana : saMjayIya pUrvAloka prastuta adhyayana kA nAma saMjayIya isa adhyayana ke pramukha pAtra rAjA saMjaya athavA saMyata ke nAma para AdhArita hai| pichale pApazramaNIya adhyayana meM nirdoSa zramaNAcAra pAlana kI preraNA dI gaI thI aura isa adhyayana meM eka mRgayA - premI hiMsaka rAjA saMjaya ke hRdaya parivartana tathA zuddha zramaNAcAra pAlana kI ghaTanA dI gaI hai| ghaTanA krama kAMpilyapura nagara kA mRgayA-premI rAjA saMjaya (saMyata) apanI caturaMgiNI senA lekara zikAra ke liye vana meM gyaa| sainikoM ne mRgoM ko kezara udyAna kI ora hA~kA aura rAjA unheM bANoM se vIMdhane lgaa| ghAyala hariNa idhara-udhara bhAga rahe the| unameM se kucha hariNa udyAna meM jAkara gire aura mara gye| vahIM latA - maNDala meM gardabhAli muni dhyAnastha the / mRgoM kA pIchA karatA huA rAjA udyAna meM pahu~cA to anagAra gardabhAliM ko dekhakara samajhA ki ye hariNa inhIM muni ke haiN| vaha bahuta bhayabhIta huA / ghor3e se utarA aura karabaddha hokara apane aparAdha (hariNoM ko mArane ke aparAdha) kI kSamA mA~gane lagA / anagAra gardabhAli ne dhyAna pUrA karake kahA- he rAjan ! tumheM merI ora se abhaya hai| tuma bhI dUsaroM ke lie abhayadAtA bano / yadi isa ghaTanA ko prastuta adhyayana kI bhUmikA mAneM to adhyayana kA prArambha 'abhayadAyA bhavAhi ya' ina zabdoM se hotA hai| prastuta adhyayana meM zrAmaNya, dArzanika siddhAntoM aura itihAsa kA bar3A hI sundara samanvaya huA hai| anagAra gardabhAli ke udbodhanaparaka upadeza aura saMsArI rizte-nAtedAroM kI svArthaparatA kA vAstavika svarUpa jAnakara rAjA saMjaya dIkSita ho jAtA hai| gurukRpA se jJAna - cAritra meM niSNAta banakara ekalavihArI ho jAtA ekalavihArI rAjarSi saMjaya kA zubha milana eka kSatriya rAjarSi se hotA hai / paraspara vArttAlApa ke daurAna vibhinna darzanoM, siddhAntoM, ekAntavAda kI carcA meM kSatriya rAjarSi bhagavAna mahAvIra dvArA kathita anekAntavAda ko sarvazreSTha batAte haiM / jaina darzana kA yaha sthApita satya hai ki anekAntavAda ke prathama prasthApaka bhagavAna RSabhadeva the| bhagavAna mahAvIra ne to ise punarpracArita kiyA thA / anekAntavAda kI isa pratiSThApanA ko AdhAra banAkara bharata, sagara, maghavA Adi 19 aise mahAnAtmAoM ke dRSTAnta sunAte haiM jinhoMne anekAntavAda ko bhalI-bhA~ti jAnA aura zramaNatva kA pAlana kara mukta hue| ina mahApuruSoM ke dRSTAnta kSatriya rAjarSi ne rAjarSi saMjaya ko jinazAsana meM aura bhI dRr3ha banAne ke liye diye / drumapatraka adhyayana meM jisa prakAra bhagavAna mahAvIra ne gautama gaNadhara ko kSaNamAtra bhI pramAda na karane kA udbodhana diyA thA kintu thA vaha sabake lie| isI prakAra kSatriya rAjarSi kA udbodhana, dArzanika carcA, anekAntavAda kI pratiSThApanA tathA mahApuruSoM ke dRSTAnta sabhI sAdhakoM ko jinazAsana meM dRr3ha karane ke preraka sUtra haiN| prastuta adhyayana meM 54 gAthAe~ haiM /

Page #323
[207] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra ASHTADASH ADHYAYAN: SANJAYEEYA Foreview The title of this chapter is Sanjayeeya. It is derived from the name of the principal character of this story, king Sanjaya or Samyata. In the preceding chapter inspiration was given to practise pure ascetic-conduct. Whereas this chapter details the incident of the change of heart of and consequent practice of faultless ascetic conduct by a violent king who was fond of hunting. The chain of events Fond of hunting, king Sanjaya of Kampilyapur went into a forest for hunt with his four limbed army. The soldiers drove deer towards saffron garden and the king began to pierce them with arrows. Wounded deer were running in all directions. Some of them reached the garden and fell dead. Ascetic Gardabhali was engrossed in meditation there under a pavilion of creepers. Chasing the deer the king arrived in the garden. When he saw ascetic Gardabhali there, he thought that the deer belonged to the ascetic. Filled with fear he got down from the horse and sought forgiveness for his crime (of killing deer) with joined palms. On concluding his meditation, ascetic Gardabhali said-O king! Have no fear from me. You too should become fountainhead of fearlessness for others. If this incident is taken to be the introduction to this chapter then the actual theme of the chapter begins (verse 1-1) with the words 'become source of fearlessness for others' (abhayadaayaa bhavahi ya). A beautiful assimilation of asceticism (Jainism), philosophical doctrines and history can be found in this chapter. On listening to the enlightening discourse of ascetic Gardabhali and getting aware of the reality about the selfishness of worldly relatives king Sanjaya gets initiated. After he became an accomplished scholar with the blessings of his guru ascetic Sanjaya became a lone wanderer. Lone wanderer ascetic Sanjaya once met a Kshatriya ascetic. During their conversation on a variety of topics including different schools of philosophy, doctrines and absolutism, the Kshatriya ascetic established non-absolutism (many sided viewpoint) propagated by Bhagavan Mahavir as the best in comparison. This is an established belief in Jain philosophy that Bhagavan Rishabhdev was the first preceptor of non-absolutism. Bhagavan Mahavir only re-established it. Taking this precept of non-absolutism by Bhagavan Rishabhdev as the starting point the Kshatriya ascetic gives examples of 19 great men who understood the principle well and attained liberation after following ascetic conduct accordingly. These examples were given by the Kshatriya ascetic to ascetic Sanjaya in order to strengthen his faith in the path shown by the Jina. In the tenth chapter Bhagavan Mahavir tells Gautam Ganadhara not to be negligent even for a moment; but the message is for all aspirants. In the same way the discourse, philosophical discussions, establishment of non-absolutism and the related examples of noble great men by the Kshatriya ascetic are inspiring maxims to bolster the faith of all aspirants in Jain order. The chapter has 54 verses.

Page #324
sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [ 208 avarasamaM ajjhayaNaM : saMjaijjaM aSTAdaza adhyayana :saMjayIya Chapter-18: ASCETIC SANJAYA kampille nayare rAyA, udinnnnbl-vaahnne| nAmeNaM saMjae nAma, migavvaM uvnnigge||1|| kAMpilya nagara meM bala-vAhana-senA tathA rathAdi se saMpanna saMjaya nAma kA rAjA rAjya karatA thaa| eka bAra vaha mRgayA-zikAra ke lie senA Adi se susajjita hokara niklaa||1|| In Kampilya city ruled a king named Sanjaya, who possessed power, troops, chariots and the like. Once he went out of city for hunting with his troops. (1) hayANIe gayANIe, rahANIe taheva y| pAyattANIe mahayA, savvao privaarie||2|| vaha saMjaya rAjA cAroM ora se gaja-senA, azva-senA, ratha-senA tathA paidala sainikoM se parivRtta thaa||2|| King Sanjaya was surrounded by battalions of elephants, horses, chariots and foot soldiers. (2) mie chubhittA hayagao, kmpillujjaannkesre| bhIe sante mie tattha, vahei rsmucchie||3|| sainikoM dvArA kAMpilya nagara ke kezara udyAna kI ora hA~ke gaye, bhayabhIta, zrAnta mRgoM ko vaha azvArUr3ha saMjaya rAjA, rasa-lolupa-mA~sa-lolupa hokara mAra rahA thaa|| 3 // Driven by soldiers into the Saffron garden of Kampilyapur, the frightened and tired deer were being killed by the king who was obsessed with taste of meat. (3) aha kesarammi ujjANe, aNagAre tvodhnne| sajjhAya-jjhANasaMjutte, dhammajjhANaM jhiyaayii||4|| usa samaya kezara udyAna meM dhyAna meM lIna rahane vAle eka tapasvI anagAra dharmadhyAna kA ekAgracitta se cintana kara rahe the||4|| At that time a homeless ascetic was engrossed in deep meditation during his spiritual pursuits in the Saffron garden. (4) apphovamaNDavammi, jhAyaI jhviyaasve| tassAgae mie pAsaM, vaheI se nraahive||5|| AmravoM kA kSaya karane vAle ve anagAra eka latA-maNDapa meM dhyAna-lIna the| unake samIpa Aye huye hariNoM ko rAjA saMjaya ne bANoM se mAra ddaalaa||5||

Page #325
ROS citra kramAMka 42 ILLUSTRATION No.42

Page #326
citra paricaya 42 Illustration No. 42 rAjA saMjaya kAmpilya nagara kA rAjA saMjaya apane dala-bala ke sAtha zikAra karane niklaa| bhayatrasta hiraNoM ke pIche daur3atA huA rAjA kezara udyAna ke latA-maNDapa meM pahu~ca gyaa| vahA~ eka dhyAnastha muni ke pAsa ghAyala hiraNoM ko dekhakara rAjA bhayabhIta ho uThA; ho na ho; ye hiraNa muni ke hI haiN| ajJAna meM huye aparAdha ke liye rAjA muni se kSamA yAcanA karane lgaa| -adhyayana 18, sU. 1-7 05555555555555555555555555555555555555555555555555se KING SANJAYA King Sanjaya of Kampilya Nagar went out for hunting with his guards. Chasing frightened deer, the king arrived at creeper pavilion in the Keshar garden. Seeing the wounded deer near a meditating ascetic, the king was filled with fear. Most probably, these deer belong to this ascetic. The king sought forgiveness for the crime committed out of ignorance. -Chapter 18, Aphorism 1-7 KIN

Page #327
[209] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra That homeless ascetic, who had blocked inflow of karmas, was deep in meditation in a pavilion of creepers. King Sanjaya killed with arrows the deer which came near the ascetic. (5) aha Asagao rAyA, khippamAgamma so thiN| hae mie u pAsittA, aNagAraM tattha paasii||6|| jahA~ anagAra dhyAnastha the, azvArUr3ha rAjA saMjaya zIghra hI vahA~ aayaa| pahale usane mRta hariNoM ko dekhA aura phira usakI dRSTi anagAra kI ora uTha gaI // 6 // Soon king Sanjaya on horseback came where the ascetic was meditating. First he saw the dead deer and then he happened to raise his eyes towards the ascetic. (6) aha rAyA tattha saMbhanto, aNagAro mnnaa''ho| mae u mandapuNNeNaM, rasagiddheNa ghntunnaa||7|| vahA~ anagAra ko dekhakara rAjA sahasA bhayAkrAMta ho gyaa| vaha socane lagA-maiM kaisA manda-puNya, bhAgyahIna, rasa-lolupa aura hiMsaka hU~ ki maiMne mRgoM kA vadha karake vyartha hI anagAra ko pIr3ita kiyaa||7|| Seeing the ascetic there the king was taken aback with fright. He thought-How demeritorious, ill-fated, obsessed with taste and violent I am that I have killed these deer and hurt the ascetic for nothing. (7) AsaM visajjaittANaM, aNagArassa so nivo| viNaeNa vandae pAe, bhagavaM ! ettha me khme||8|| azva ko chor3akara rAjA ne vinayapUrvaka anagAra ke caraNoM meM vandana kiyA aura kahA- bhagavan ! isa aparAdha ke liye mujhe kSamA pradAna kreN|| 8 // Leaving the horse, the king bowed respectfully at the feet of the ascetic and said - Bhante! Please forgive me for this offence. (8) aha moNeNa so bhagavaM, aNagAre jhaannmssie| rAyANaM na paDimantei, tao rAyA bhyduo||9|| kintu usa samaya ve anagAra bhagavanta mauna ke sAtha dhyAna meM lIna the| ataH unhoMne rAjA ko koI pratyuttara nahIM diyaa| rAjA isase aura adhika bhayAkrAMta huaa|| 9 // But at that time the ascetic was absorbed in deep and silent meditation. As such he did not respond. The silence added to the king's fright. (9) saMjao ahamassIti, bhagavaM ! vAharAhi me| kuddhe teeNa aNagAre, Dahejja nrkoddio||10|| bhayAkrAnta rAjA namratApUrvaka bolA-bhagavan! maiM saMjaya rAjA huuN| Apa mujhase kucha to boleN| kyoMki kupita hue anagAra apane tapaH teja se karor3oM manuSyoM ko jalAkara bhasma kara sakate haiN||| 10 //

Page #328
An sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [210] The frightened king said humbly-Bhante! I am king Sanjaya. Please say something at least. I am afraid that an ascetic in his wrath can reduce millions of people to ashes. (10) abhao patthivA ! tubbhaM, abhayadAyA bhavAhi y| aNicce jIvalogammi, kiM hiMsAe psjjsi?||11|| (dhyAna pUrA karake anagAra ne kahA-) he pRthvIpati ! tumako abhaya hai; lekina tuma bhI abhayadAtA bno| isa anitya jIvaloka (jIva) meM tuma kyoM hiMsA meM Asakta ho rahe ho? // 11 // (Concluding his meditation the great ascetic said-) O lord of the land! Have no fear from me. But you should also become the fountainhead of fearlessness. In this transient life why get obsessed with violence? (11) jayA savvaM pariccajja, gantavyamavasassa te| aNicce jIvalogammi, kiM rajjammi psjjsi?||12|| jaba saba kucha yahIM chor3akara tumheM vivaza hokara cale jAnA hai taba isa anitya jIvaloka meM tuma kyoM rAjya meM Asakta bane hue ho? // 12 // When you are bound to go away leaving everything here only, then why cling to the kingdom? (12) jIviyaM ceva rUvaM ca, vijjusNpaay-cNclN| jattha taM mujjhasI rAyaM !, peccatthaM naavbujjhse||13|| he rAjan ! jinameM tuma mohamugdha bane hue ho vaha jIvana aura saundarya vidyut kI camaka ke samAna caMcala hai| tuma apane paraloka ke hita ko nahIM samajha rahe ho // 13 // O king ! This life and beauty you are infatuated with are momentary like a flash of lightning. You are still ignorant about your benefits in the next world. (13) dArANi ya suyA ceva, mittA ya taha bndhvaa| jIvantamaNujIvanti, mayaM nANuvvayanti y||14|| striyA~, putra, mitra tathA bandhujana-sabhI jIvita vyakti ke sAtha hI rahate haiM, marane para usake sAtha koI bhI nahIM jAtA // 14 // Wives, sons, friends and kinfolk give company only to a living person; on death no one gives him company. (14) nIharanti mayaM puttA, piyaraM prmdukkhiyaa| piyaro vi tahA putte, bandhU rAyaM ! tavaM cre||15|| atyanta duHkhI hokara putra apane mRta pitA ko bAhara-zmazAna meM nikAla dete haiN| isI prakAra pitA bhI apane putra ko aura bhAI apane bhAI ko nikAla dete haiN| isalie he rAjan ! tuma tapazcaraNa kro||15||

Page #329
sacitra uttarAdhyayana sUtra Sons move out their father on death (to cremation ground). In the same way fathers move out their sons and brothers move out their brothers. Therefore, O king! You should indulge in austerities. (15) [211] aSTAdaza adhyayana tao teNa'jjie davve, dAreya parirakkhie / kIlanta'nne narA rAyaM !, tuTTa- haTTa -malaMkiyA // 16 // he rAjan! mRtyu ke uparAnta usa vyakti ke upArjita dhana evaM surakSita striyoM kA anya vyakti hRSTa, tuSTa aura alaMkRta hokara upabhoga karate haiM // 16 // O king! After the death of a man other people enjoy the wealth earned by him and wives protected by him with delight, satisfaction and flourish. (16) teNAvi jaM kayaM kammaM, suhaM vA jai vA duhaM / kammuNA teNa saMjutto, gacchaI u paraM bhavaM // 17 // usa vyakti ne jo bhI duHkhakAraka athavA sukhakAraka karma kiye haiM, unako sAtha lekara vaha parabhava meM jAtA hai // 17 // And that deceased person goes to next existence taking along the karmas acquired through his deeds causing misery or joy. (17) soUNa tassa so dhammaM, aNagArassa antie / mahayA saMveganivveyaM, samAvanno narAhivo // 18 // anagAra se mahAn dharma ko sunakara saMjaya rAjA ke hRdaya meM tIvra saMvega aura nirveda (vairAgya) utpanna huA // 18 // Listening to the great religion from the ascetic, king Sanjaya's mind was overwhelmed with intense aspiration for liberation and a feeling of detachment. (18) saMjao caiuM rajjaM, nikkhanto jiNasAsaNe / gaddabhAssi bhagavao, aNagArassa antie // 19 // rAjya ko tyAgakara saMjaya rAjA anagAra bhagavAna gardabhAli ke samIpa jinazAsana meM dIkSita ho gayA // 19 // King Sanjaya renounced his kingdom and got initiated into the Jain order by venerated ascetic Gardabhali. (19) ciccA raTTha pavvaie, khattie paribhAsai / jahA te dIsaI rUvaM, pasannaM te tahA maNo // 20 // (saMjaya anagAra eka bAra kSatriya rAjarSi se milA) rASTra ko tyAgakara pravrajita hue kSatriya muni eka bAra saMjaya rAjarSi se kahA- tuma bAhya rUpa se jaise prasanna dikhAI dete ho, usI prakAra tumhArA mana bhI prasanna -vikArarahita hai // 20 //

Page #330
In sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [212] (Ascetic Sanjaya once met a Kshatriya ascetic) The Kshatriya ascetic, who got initiated after renouncing his nation, said to ascetic Sanjaya-As you appear outwardly so is your heart, happy (free of perversion). (20) kiM nAme? kiM gotte?, kassaTThAe va mAhaNe? kahaM paDiyarasI buddha?, kahaM viNIe tti vuccsi||21|| ApakA nAma kyA hai? gotra kyA hai? kisa prayojana se Apane munidharma svIkAra kiyA hai? kisa prakAra AcAryoM kI paricaryA karate ho? aura kaise vinIta kahalAte ho? // 21 // What is your name? What is your lineage (gotra)? For what purpose did you accept ascetic code? How do you serve the preceptors (acharyas)? And how are you called modest? (21) saMjao nAma nAmeNaM, tahA gotteNa goymo| gaddabhAlI mamAyariyA, vijjaacrnnpaargaa||22|| (saMjaya rAjarSi-) merA nAma saMjaya tathA gotra gautama hai| jJAna aura cAritra ke pAragAmI anagAra gardabhAli mere AcArya haiN|| 22 // (Ascetic Sanjaya-) My name is Sanjaya and lineage is Gautam. My preceptor is ascetic Gardabhali, who is accomplished in right knowledge and right conduct. (22) kiriyaM akiriyaM viNayaM, annANaM ca mahAmuNI ! eehiM cauhi ThANehiM, meyanne kiM pbhaasii||23|| (kSatriya rAjarSi-) he mahAmune! kriyA, akriyA, vinaya aura ajJAna-ina cAra sthAnoM (vAdoM) ke dvArA kucha ekAntavAdI tattvajJa kutsita tattva kI prarUpaNA karate haiM // 23 // (Kshatriya ascetic-) O great ascetic! Some absolutist scholars (heretics) propagate false doctrines through four schools of philosophy-Kriya (action), akriya (inaction), vinaya (humility) and ajnaana (ignorance). (23) ii pAukare buddhe, nAyae prinivvudde| vijjA-caraNAsaMpanne, sacce sccprkkme-||24|| buddha-tattvajJAnI, parinirvRtta-parizAMta, jJAna-cAritra se saMpanna, satyavAdI, satya parAkramI jJAtavaMzIya bhagavAna mahAvIra ne isa prakAra pragaTa kiyA hai- // 24 // ___Bhagavan Mahavir of Jnaata lineage, who was enlightened, wise, master of metaphysics, calm, liberated, opulent with right knowledge and conduct, truthful and of right energy, has expressed-(24) paDanti narae ghore, je narA paavkaarinno| divvaM ca gaI gacchanti, carittA dhammamAriyaM // 25 // jo mAnava pApakarma karate haiM ve ghora naraka meM girate haiM aura jo zreSTha dharma kA AcaraNa karate haiM ve devagati meM jAte haiN|| 25 //

Page #331
citra kramAMka 43 ILLUSTRATION No. 43

Page #332
0955555555555555555555555555555555550 citra paricaya 43 Illustration No.43 kSatriya muni dvArA pratibodha kSatriya muni ne saMjaya rAjarSi ko batAyA-bhagavAna mahAvIra ne kahA hai, jo manuSya, corI, hiMsA, madya-sevana Adi pApakarma karate haiM ve ghora naraka meM jAte haiN| dhyAna, dAna Adi dharma kA AcaraNa karane vAle divya gati ko prApta karate haiN| -adhyayana 18, sU. 25 05555555555555555555555555555555555555555555555))) THE SERMON OF THE KSHATRIYA ASCETIC The Kshatriya ascetic said to ascetic Sanjaya - Bhagavan Mahavir has said that the persons who indulge in sinful deeds including theft, violence, and drink liquors, they go to lowest hells and those who indulge in religious activities including meditation and charity attain divine existence. - Chapter 18, Aphorism Couplet 25 es ) )))) )))5555555se

Page #333
[213] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra An Men who commit sins go to hell and those who observe best religious conduct attain divine rebirth. (25) mAyAvuiyameyaM tu, musAbhAsA nirtthiyaa| saMjamamANo vi ahaM, vasAmi iriyAmi c||26|| ekAntavAdiyoM kA kathana kapaTa se bharA hai, mithyA hai, nirarthaka hai| maiM ina asatya prarUpaNAoM se nivRtta aura bacakara rahatA huuN|| 26 // The doctrine of absolutists is full of deceit, false and meaningless. I live and move about free of and away from these false doctrines. (26) savve te viiyA majjhaM, micchAdiTThI annaariyaa| vijjamANe pare loe, sammaM jANAmi appgN||27|| mithyAdRSTi aura anAryoM ko maiMne jAna liyA hai| paraloka kA astitva hone se maiM apanI aura parAI AtmA ko samyak prakAra se jAnatA huuN|| 27 // I have understood these unrighteous and ignoble ones. I know that there is existence of next life and I also know the soul (my own and those of others). (27) - ahamAsI mahApANe, juimaM vrissovme| jA sA pAlI mahApAlI, divvA vrissovmaa||28|| maiM pichale janma meM pA~caveM devaloka ke mahAprANa vimAna meM varSa zatopama Ayu vAlA dyutimAna deva thaa| jisa prakAra yahA~ mAnava-jIvana meM sau varSa kI Ayu pUrNa mAnI jAtI hai usI prakAra devaloka meM palyopama aura sAgaropama kI Ayu pUrNa mAnI jAtI hai| aisI hI pUrNa Ayu vahA~ merI bhI thii|| 28 // In my previous birth, I was an opulent god in the Mahapraana celestial vehicle of the fifth divine realm having a life-span of Shatopam years. As in this human world a life-span of one hundred years is taken to be fuli life, in the same way the life-span of Palyopam and Sagaropam (units of metaphoric time scale) is taken to be full life. Such was my life-span too. (28) se cue bambhalogAo, mANussaM bhvmaage| appaNo ya paresiM ca, AuM jANe jahA thaa||29|| maiM brahmaloka se apanI Ayu pUrNa hone para isa manuSyaloka meM AyA huuN| jisa prakAra maiM apanI Ayu ko jAnatA hU~ usI prakAra anyoM kI Ayu ko bhI jAnatA huuN|| 29 // I have come to this land of humans after completing my life-span in Brahmalok. As I know my own life-span, so do I also know the life-spans of others. (29) nANAruiM ca chandaM ca, parivajjejja sNje| aNaTThA je ya savvatthA, ii vijjaamnnusNcre||30|| aneka prakAra kI ruci, mana:kalpita abhiprAya aura prayojanazUnya vyApAroM kA parityAga karake saMyatAtmA muni isa tattvajJAna rUpI vidyA kA anusaraNa karatA hai|| 30 //

Page #334
sacitra uttarAdhyayana sUtra Abandoning manifold interests, fancies and purposeless activities the restrained ascetic follows this knowledge of metaphysics. (30) aSTAdaza adhyayana [ 214] paDikkamAmi pasiNANaM, paramantehiM vA puNo / aho uTThae ahorA, ii vijjA tavaM care // 31 // zubhAzubha phala batAne vAle praznoM aura gRhasthoM kI maMtraNAoM se pRthak rahatA huuN| aho ! rAta-dina dharmAcaraNa ke liye mujhe tatpara jAnakara tuma bhI tapa kA AcaraNa karo // 31 // I remain away from superstitions and augury as well as conspiracies of householders. Hey! Knowing that day or night I am ever indulgent in religious conduct, you too practice austerities. (31) jaM ca me pucchasI kAle, sammaM suddheNa ceyasA / tAI pAukare buddhe, taM nANaM jiNasAsaNe // 32 // tumane jo mujhase samyak zuddha citta se kAla (Ayu) ke viSaya meM prazna kiyA hai, vaha sarvajJa ne prakaTa kiyA hai tathA vaha jinazAsana meM hai // 32 // The question you have asked me about time (age) with pure heart has been answered by the omniscient and that knowledge is available in Jain order. (32) kiriyaM ca royae dhIre, akiriyaM parivajjae / diTThIe diTThisaMpanne, dhammaM cara suduccaraM // 33 // dhIra puruSa kriyA meM ruci rakhatA hai aura akriyA kA parityAga karatA hai / samyagdarzana se dRSTi-sampanna hokara ati duzcara zruta cAritra dharma kA AcaraNa karo // 33 // A person stabilized in wisdom has belief in existence of soul (kriya) and he rejects the heretic view of non-existence of soul (akriya). Being endowed with right perception/ faith practise the difficult-to-follow religious order (of knowledge and conduct). (33) eyaM puNNapayaM soccA, attha-dhammovasohiyaM / bharaho vi bhArahaM vAsaM, ceccA kAmAi pavva // 34 // artha (mokSa-prApti kA lakSyabhUta uddezya) aura dharma se upazobhAyamAna isa puNyapada - pavitra upadeza vacana ko sunakara bharata cakravartI sampUrNa bharata kSetra ke rAjya aura kAmabhogoM ko tyAgakara pravrajita hue the // 34 // Hearing this pious exhortation impregnated with meaning (goal of attaining liberation) and righteousness, emperor Bharat had renounced the empire of the whole Bharat area as well as pleasures and comforts to get initiated in the order. (34) sagaro vi sAgarantaM, bhArahavAsaM narAhivo / issariyaM kevalaM hiccA, dayAe parinivvuDe // 35 // narAdhipa sagara cakravartI sAgara paryanta bhAratavarSa ke rAjya tathA sampUrNa aizvarya ko tyAgakara dayA-saMyama kI sAdhanA dvArA parinirvRtta-mukta hue // 35 //

Page #335
[215] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra in Emperor Sagar, the ruler of men, renounced the empire of India right up to the ocean and all his grandeur in order to practice ascetic-discipline (the code of compassion) that finally led to liberation. (35) caittA bhArahaM vAsaM, cakkavaTTI mhiddddhio| pavvajjamabbhuvagao, maghavaM nAma mhaajso||36|| mahARddhi-sampanna, mahAyazasvI maghavA cakravartI ne bhI bhAratavarSa ke rAjya ko tyAgakara pravrajyA svIkAra kI thii|| 36 // Endowed with great fortune and fame, emperor Maghavaa also accepted initiation renouncing the empire of Bharatavarsh. (36) saNaMkumAro maNussindo, cakkavaTTI mhiddddho| puttaM rajje ThavittANaM, so vi rAyA tavaM cre|| 37 // maharddhika, mAnavendra sanatkumAra cakravartI bhI apane putra ko rAjasiMhAsana dekara tapazcaryA meM lIna ho gaye the|| 37 // Highly glorious ruler of men, emperor Sanatkumar also gave his empire to his son and got engrossed in austerities. (37) caittA bhArahaM vAsaM, cakkavaTTI mhiddddhio| santI santikare loe, patto gaimaNuttaraM // 38 // mahAn Rddhi ke svAmI aura loka meM zAMti karane vAle zAMtinAtha (tIrthaMkara) cakravartI ne bhI saMpUrNa bhAratavarSa ke rAjya kA tyAgakara pravrajyA grahaNa kI tathA anuttara gati-siddhigati prApta kii|| 38 // Very prosperous emperor Shantinaath (Tirthankar also) who spread peace in the world, also renounced the empire of whole Bharatavarsh, got initiated and attained the loftiest state of liberation. (38) ikkhAgarAyavasabho, kunthU nAma nraahivo| vikkhAyakittI dhiimaM, patto gimnnuttrN|| 39 // ikSvAku-kula ke rAjAoM meM zreSTha, vikhyAta kIrti vAle bhagavAna kunthunAtha narezvara-cakravartI ne pravrajyA grahaNa kara anuttara siddhagati prApta kii||| 39 // Best among the kings of Ikshvaaku clan and having wide fame, emperor Kunthunath (Tirthankar also) too got initiated and attained the loftiest state of liberation. (39) sAgarantaM jahittANaM, bharahaM nrvriisro| aro ya arayaM patto, patto gaimaNuttaraM // 40 // ___ samudra paryanta bhAratavarSa ke rAjya ko tyAgakara karmaraja ko dUra karake naroM meM zreSTha aranAtha cakravartI ne mokSa gati prApta kii|| 40 //

Page #336
tara sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [216] Renouncing the ocean-reaching empire of Bharatavarsh and shedding the dirt of karmas, emperor Aranaath, the best among men, also attained liberation. (40) caittA bhArahaM vAsaM, cakkavaTTI nraahio| cAittA uttame bhoe, mahApaume tavaM cre||41|| bhAratavarSa ke vizAla rAjya tathA uttamottara bhogoM ko tyAgakara maharddhika cakravartI mahApadma narezvara ne tapa kA AcaraNa kiyA thA // 41 // Renouncing the large empire of Bharatavarsh and exquisite regal comforts, glorious emperor Mahapadma took to the path of austerities. (41) egacchattaM pasAhittA, mahiM maannnisuurnno| hariseNo maNussindo, patto gimnnuttrN||42|| zatru rAjAoM kA mAna mardana karane vAle hariSeNa cakravartI ne pRthvI kA ekacchatra zAsana kiyA aura phira sarvasva tyAgakara saMyama grahaNa kiyA tathA mukti prApta kii|| 42 // Emperor Harishena, the humbler of all hostile kings, brought the whole earth under his rule and then renouncing everything, he accepted ascetic-discipline to attain liberation. (42) annio rAyasahassehi, supariccAI damaM cre| jayanAmo jiNakkhAyaM, patto gimnnuttrN||43|| sahasroM rAjAoM ke sAtha zreSTha tyAgI jaya cakravartI ne rAjya kA parityAga kiyA aura jinokta saMyama kA AcaraNa karake mukti prApta kii|| 43 // Highly generous emperor Jaya renounced his empire and following the ascetic conduct propagated by Jinas, along with thousands of kings, attained liberation. (43) dasaNNarajjaM muiyaM, caittANa muNI cre| dasaNNabhaddo nikkhanto, sakkhaM sakkeNa coio||44|| sAkSAt zakrendra dvArA prerita hue dazArNabhadra rAjA ne pramudita mana se apane dazArNa deza ko chor3akara pravrajyA grahaNa kI aura munidharma kA AcaraNa kiyaa|| 44 // Inspired by Shakra (the king of gods) himself, king Dashaarnabhadra, the ruler of Dashaarna country, renounced his kingdom gladly, got initiated and followed the asceticconduct. (44) namI namei appANaM, sakkhaM sakkeNa coio| caiUNa gehaM vaidehI, sAmaNNe pjjuvtttthio|| 45 // videharAja nami rAjarSi ne sAkSAt indra dvArA prerita kiye jAne para bhI apanA rAjabhavana aura sampUrNa rAjya chor3akara apanI AtmA ko namita kiyA aura zramaNatva meM sampUrNa rUpa se sthira ho gye|| 45 // King Nami, the ruler of Videha country, bowed to his own soul, as inspired by Shakra, the king of gods, renounced his kingdom and zealously embraced asceticism. (45)

Page #337
[217] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra karakaNDU kaliMgesu, paMcAlesu ya dummuho| namI rAyA videhesu, gandhAresu ya nggii-||46|| kaliMga deza meM karakaNDu, pAMcAla deza meM rAjA dvimukha, videha rAjya meM namirAja aura gAMdhAra deza meM naggati raajaa-|| 46 // King Karakandu of Kalinga country, king Dvimukha of Panchal country, king Nami of Videha country and king Naggati of Gandhar country- (46) ee narindavasabhA, nikkhantA jinnsaasnne| putte rajje ThavittANaM, sAmaNNe pjjuvtttthiyaa||47|| ye sabhI rAjAoM meM uttama, vRSabha ke samAna zreSTha the| ina cAroM rAjAoM-pratyekabuddhoM ne apane-apane putroM ko rAjya-bhAra diyA aura pravrajita hokara munidharma meM sarvarUpeNa sthira ho gye|| 47 // All these four kings were best, like a bull, among rulers. All these four kings (selfenlightened ones) entrusted their kingdoms to their sons, got initiated and whole-heartedly embraced asceticism. (47) sovIrarAyavasabho, ceccA rajjaM muNI cre| uddAyaNo pavvaio, patto gimnnuttrN||48|| rAjAoM meM vRSabha ke samAna zreSTha sauvIra nareza udAyana ne rAjya kA tyAga karake dIkSA grahaNa kI, munidharma kA AcaraNa kiyA aura mukti prApta kI // 48 // King Udayan, the ruler of Sauvira region and best, like a bull, among all rulers, renounced his kingdom, got initiated, followed the ascetic-conduct and attained liberation. (48) taheva kAsIrAyA, seo-sccprkkme| kAmabhoge pariccajja, pahaNe kmmmhaavnnN||49|| isI prakAra zreya aura satya meM parAkramI kAzI-nareza ne kAmabhogoM kA tyAgakara karmarUpI mahAvana ko bhasma kara diyaa|| 49 // In the same way the king of Kashi, valorous in virtues and truth, renounced all comforts and turned the great forest of karmas to ashes. (49) taheva vijao rAyA, aNaTThAkitti pvve| rajjaM tu guNasamiddhaM, payahittu mhaajso||50|| amara kIrtidhArI, mahAyazasvI, guNa samRddha vijaya rAjA rAjya ko tRNavat tyAgakara pravrajita ho gayA // 50 // Endowed with endless glory and great fame and wealth of virtues, king Vijaya abandoned his kingdom like a piece of straw and got initiated. (50) tahevuggaM tavaM kiccA, avvakkhitteNa ceysaa| mahAbalo rAyarisI, adAya sirasA siraM // 51 //

Page #338
tara sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [218] isI taraha avyAkula mana se ugra tapazcaryA karake rAjarSi mahAbala ne sira dekara-ahaMkAra kA tyAga kara sirazIrSa sthAna mokSa prApta kiyA // 51 // In the same way practicing rigorous austerities with an undisturbed mind, king Mahabal sacrificed head (pride) to acquire head (the loftiest status of the liberated). (51) kahaM dhIro aheUhiM, ummatto vva mahiM care? ee visesamAdAya, sUrA dddhprkkmaa||52|| ye bharata Adi zUravIra dRr3ha parAkramI rAjA jinazAsana meM vizeSatA jAnakara hI pravrajita huye the| ahetuvAdoM se prerita hokara aba koI dhIra puruSa unmattoM ke samAna pRthvI para kaise vicaraNa kare? // 52 // All these brave and resolutely valorous kings, including Bharat and others, got initiated into the Jain order only after being well aware of the unique excellence of Jainism. Now, how can a serene wise man move about on this earth like a mad man devoid of reason ? (52) accantaniyANakhamA, saccA me bhaasiyaavii| atariMsu tarantege, tarissanti annaagyaa||53||.. maiMne yaha atyanta nidAnakSama-pUrNa rUpa se Atma-zuddhi karane vAlI satya vANI kahI hai| isa vANI ko dhAraNa karake atItakAla meM aneka vyakti saMsAra-samudra se pAra ho gaye haiM, vartamAna meM pAra ho rahe haiM aura bhaviSya meM bhI pAra hoNge|| 53 // I have uttered the truth that is capable of purifying the soul. Accepting (and following) this (the sermon) many have crossed the ocean of worldly existence in the past, are crossing it at present and will cross it in future too. (53) kahaM dhIre aheUhiM, attANaM pariyAvase? savvasaMgavinimmukke, siddhe havai niire||54|| -tti bemi| dhIra sAdhaka ekAntavAdI ahetuvAda meM apanI AtmA ko kaise lagA sakatA hai? jo sabhI prakAra ke saMgoM-sambandhoM se vinirmukta hotA hai, vaha karmamala se rahita hokara siddha hotA hai|| 54 // -aisA maiM kahatA huuN| How can a serene aspirant involve his soul with the unreasonable (ahetu)? One who is free from all worldly ties becomes free from all the karmic-dirt and attains the state of perfection (Siddha-hood or liberation). (54) . --So I say.

Page #339
[219] aSTAdaza adhyayana sacitra uttarAdhyayana sUtra in vizeSa spaSTIkaraNa gAthA 23-prAcIna yuga meM dArzanika vicAradhArA ke cAra pramukha vAda the-(1) kriyAvAda, (2) akriyAvAda, (3) ajJAnavAda, aura (4) vinyvaad| sUtrakRtAMga ke anusAra ina cAroM kA vistRta varNana isa prakAra hai (1) kriyAvAdI-AtmA ke astitva ko to mAnate the, para usake sarvavyApaka yA avyApaka, karttA yA akartA, mUrta yA amUrta Adi svarUpa ke sambandha meM saMzaya rakhate the| (2) akriyAvAdI-AtmA ke astitva ko hI nahIM mAnate the| ataH unake yahA~ puNya, pApa, loka, paraloka, saMsAra aura mokSa Adi kI koI bhI mAnyatA nahIM thii| yaha prAcIna yuga kI nAstika paramparA hai| ___ (3) ajJAnavAdI-ajJAna se hI siddhi mAnate the| unake mata meM jJAna hI sAre pApoM kA mUla hai, sabhI dvandva jJAna meM se hI khar3e hote haiN| jJAna ke sarvathA uccheda meM hI unake yahA~ mukti hai| (4) vinayavAdI-ekamAtra vinaya se hI mukti mAnate the| unake vicAra meM deva, dAnava, rAjA, raMka, tapasvI, bhogI, hAthI, ghor3A, gAya, bhaiMsa, zRgAla Adi hara kisI mAnava evaM pazu-pakSI Adi ko zraddhApUrvaka namaskAra karane se hI klezoM kA nAza hotA hai| kriyAvAdiyoM ke 180, akriyAvAdiyoM ke 84, ajJAnavAdiyoM ke 67 aura vinayavAdiyoM ke 32 bheda the| isa prakAra kula milAkara 363 pASaNDa the| - gAthA 28-kSatriya muni ke kahe huye "divyavarSazatopama" kA bhAva yaha hai ki jaise manuSya yahA~ vartamAna meM lokadRSTi se sau varSa kI pUrNa Ayu bhogatA hai, vaise hI maiMne vahA~ devaloka meM divya sau varSa kI Ayu kA bhoga kiyA hai| ___ "pAlI" se palyopama aura "mahApAlI" se sAgaropama artha kiyA jAtA hai| "pAlI" sAdhAraNa jalAzaya se upamita hai aura "mahApAlI" sAgara se| palmopama (eka yojana ke U~ce aura vistRta palya, borA Adi yA kUpa) ko sAta dina ke janma liye bAlaka ke bArIka kezoM se (keza ke agra bhAgoM se) ThasAThasa bhara diyA jAya, phira sau-sau varSa ke bAda krama se eka-eka kezakhaNDa ko nikAlA jaaye| jitane kAla meM vaha palya arthAt kuA~ rikta ho, utane kAla ko eka palya kahate haiN| isa prakAra ke dasa kor3Akor3I palyoM kA eka sAgara hotA hai| sAgara arthAt samudra ke jalakaNoM jitanA virATa.lambA kaal-ckr| yaha eka upamA hai, ata: ise palyopama aura sAgaropama bhI kahate adhyayana meM varNita prAcIna rAjAoM kA kathAnaka uttarAdhyayana mahimA meM dekheN| saMkSipta sUcanA citroM meM dI hai| gAthA 51-"sirasA sira" kA artha hai-zira dekara zira lenaa| arthAt jIvana kI kAmanA se mukta rahakara mAnava zarIra meM sarvoparistha zira ke samAna sarvoparivartI mokSa ko prApta krnaa|

Page #340
sacitra uttarAdhyayana sUtra aSTAdaza adhyayana [ 220] IMPORTANT NOTES Verse 23-In ancient times there were four schools of philosophy-1. Kriyavada, 2. Akriyavada. 3. Ajnanavada, and 4. Vinayavada. According to Sutrakritanga they are as follows (1) Kriyavada-This school accepted the existence of soul, but they were suspicious about its attributes like all pervading or non-pervading, doer or non-doer, with form or formless etc. (2) Akriyavada-This school did not accept even the existence of soul. Therefore it was devoid of concepts like merit-demerit, this world, next world, cycles of rebirth, liberation etc. This was the agnostic school of the remote past. (3) Ajnanavada-This school believed in liberation only through ignorance. Its view was that knowledge is the root cause of all sins. All disputes have their origin in knowledge. Liberation is attained by completely uprooting knowledge. (4) Vinayavada-This school believed in liberation only through modesty and humility. According to this school all miseries are removed only by respectful salutation of gods, demons, kings, poor, hermits, sensual pleasure seekers, elephants, horses, cows, buffaloes, jackals; in other words the goal of liberation is attained only through paying homage with devotion to all divine beings, humans, animals or birds. There were 180 sub-sects of Kriyavada, 84 of Akriyayada, 64 of Ajnanavada and 32 of Vinayavada. Thus total number of the heretic sects was 363. Verse 28 The meaning of the phrase 'Divyavarshashatopam', as told by Kshatriya ascetic, is that as in popular belief the complete life-span of a human being is one hundred years, in the same way the complete life-span of a god is also one hundred divine-years. 'Paali' is interpreted as Palyopam and Mahapaali as Sagaropam (units of metaphoric scale of time). Paali is ordinary water body like a pond and Mahapaali as an enormous water body like an ocean. Palyopam-A large pit of one Yojan (eight miles) volume is packed with tips of hair grown in one to seven days. Once filled, it is emptied by taking out one hair-tip every hundred years. The total time taken in emptying the pit thus is called one Palyopam. Ten koda-kodi (ten million multiplied by ten million) Palyopams make one Sagaropam (for detailed description of metaphoric time scale refer to Illustrated Anuyogadvar Sutra, Part II, p. 157). Thus sagar is a unit of time as enormous as the number of water drops in an ocean. It is a metaphor or upama. Therefore these units are called palyopam (like a well or pit) and sagaropam (like an ocean). Note-For the stories of the kings mentioned in this chapter refer to Uttaradhyayan Mahima. Brief details are given in illustrations. Verse 51-The term sirasaa sira means to sacrifice head in order to gain head. The indication is that he sacrificed head (pride) to acquire head (the loftiest status of the liberated). Wan

Page #341
[221] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra unnIsavA~ adhyayana : mRgAputrIya pUrvAloka prastuta adhyayana kA nAma sugrIva nagara ke rAjA balabhadra aura unakI rAnI mRgAvatI ke suputra yuvarAja mRgAputra ke nAma para nirdhArita kiyA gayA hai| yuvarAja kA nAma balazrI thA kintu mRgAputra nAma se vaha adhika vizruta thA / pichale adhyayanoM se isa adhyayana meM sabase bar3I vizeSatA yaha hai ki isameM naraka aura naraka ke duHkhoM kA anubhUta varNana huA hai| eka bAra yuvarAja mRgAputra apane mahala ke gavAkSa meM baiThA nagara kI cahala-pahala dekha rahA thA / usakI dRSTi meM eka muni Ate haiN| muni ke tejasvI lalATa aura tapasyA se kRza durbala zarIra ko dekhakara usakA cintana gaharA hotA hai, use jAtismaraNa jJAna (pichale janmoM kA jJAna) ho jAtA hai ki pichale janma meM maiM bhI isI prakAra eka zramaNa thA / basa, pUrva janma kI smRti ke kAraNa usakA mana saMsAra se virakta ho jAtA hai| mAtA-pitA se dIkSA kI anumati mA~gatA hai| mAtA-pitA ke yaha kahane para ki zramaNAcAra kA pAlana karanA talavAra kI dhAra para calanA hai| uttara meM mRgAputra batAtA hai ki merI AtmA ne narakoM meM aise kaSTa bhoge haiM, jinakA zatAMza bhI isa mAnava-loka meM nahIM hai / aura phira vaha naraka ke duHkhoM kA varNana karatA hai| yaha varNana itanA sajIva, romAMcakara aura bhayaprada hai ki roMgaTe khar3e ho jAte haiN| nArakIya yAtanAoM ko par3hakara zarIra meM siharana bhara jAtI hai, hRdaya kA~pane lagatA hai| (citra dekheM) mAtA-pitA apane putra ko dIkSita hone se rokane kA antima prayAsa karate haiM ki zramaNatva dhAraNa karane ke pazcAt yadi koI roga ho jAtA hai to usakI cikitsA nahIM karAI jAtI / mRgAputra isakA yathAtathya uttara detA hai ki vana meM mRgoM ke rogI hone para unakI cikitsA bhI koI nahIM karAtA, ve svayaM hI svastha jAte haiN| maiM bhI mRgacaryA karU~gA / putra ke dRr3ha saMkalpa aura tIvra vairAgya ko jAnakara mAtA-pitA ne dIkSA kI anumati de dI / dIkSita hokara mRgAputra ne utkRSTa tapa:sAdhanA karake mukti prApta kI / prastuta adhyayana meM 99 gAthAe~ haiM / Wan

Page #342
na sacitra uttarAdhyayana sUtra chilarigt 37ezea [222] EKONAVIMSH ADHYAYAN : MRIGAPUTRIYA Foreview The title of this chapter is based on the name, Mrigaputra, of the son of king Balabhadra, of Sugrivanagar and queen Mrigavati. Though the name of the crown-prince was Balashri but he was popularly known as Mrigaputra (Mriga's son). This chapter stands out because it contains lucid description of the hells and the torments therein. Once, prince Mrigaputra was watching the activities of the city folk from the balcony of his palace. His glance fell on an ascetic. Seeing the glowing forehead and lean body, emaciated due to austerities, he went deep into contemplation. In the process he attained Jatismaran Inana (the memories of past births) and recollected that during his preceding birth he too was an ascetic like this one. Those memories evoked in him feelings of detachment for the mundane world. He sought permission from his parents to get initiated. When parents said that to practise ascetic conduct is like walking on razor's edge, Mrigaputra informed them that the torments of the human world are not even as bad as a hundredth part of the severe torments his soul has already suffered in hells. And then he launched the description of infernal torments. This description is very lucid, romantic, fearful and hair-raising. On reading this description of infernal agonies a shiver runs through the body and the heartbeats go fast. (see illustration).. Parents make their last effort with the argument that if one gets sick after initiation then no treatment can be given. Mrigaputra says in reply that no one provides cure to deer when they fall sick in forest. They get cured on their own. He will also follow the way of deer (mrigacharya). The parents finally yielded to the firm resolve of their son and gave their consent. After getting initiated, Mrigaputra observed rigorous austerities and attained liberation. The chapter has 99 verses.

Page #343
[223] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra egUNaviMsaimaM ajjhayaNaM : miyAputtijjaM ekonaviMza adhyayana : mRgAputrIya Chapter-19 : MRIGAPUTRA ( Mriga's Son ) suggIve nayare ramme, kANaNujjANasohie / rAyA balabhadde tti, miyA tassa'ggamAhisI // 1 // vanoM aura udyAnoM se zobhAyamAna suramya sugrIva nagara meM balabhadra nAma kA rAjA rAjya karatA thA / usakI rAnI kA nAma mRgA thA // 1 // Adorned by gardens and parks, there was a pleasant city named Sugrivanagar where king Balabhadra ruled. The name of his queen was Mriga. (1) siM putte balasirI, miyAputte tti vissue / ammApiUNa daie, juvarAyA damIsare // 2 // unake balazrI nAma kA eka putra thA jo mRgAputra ke nAma se vikhyAta thaa| vaha mAtA-pitA ko atipriya thaa| vaha yuvarAja tathA damIzvara (zatruoM kA damana karane vAloM meM pramukha ) thA // 2 // They had a son named Balashri, but he was popularly known as Mrigaputra (Mriga's son). He was beloved of his parents. He was the crown-prince and also the foremost . vanquisher of enemies. (2) nandaNe so upAsAe, kIlae saha itthihiM / devo dogundago ceva, niccaM muiyamANaso // 3 // vaha sadA dogundaka devoM ke samAna prasannacitta rahakara AnandadAyaka mahala meM nivAsa karatA huA apanI ramaNiyoM ke sAtha krIr3A meM nimagna rahatA thA // 3 // He lived happily like Dogundak gods (licentious gods) in a comfortable palace and was ever busy in playful enjoyments with his wives. (3) maNirayaNakuTTimatale pAsAyAloyaNaTThio / Aloei nagarassa, caukka-tiya- caccare // 4 // , eka dina mRgAputra maNi-ratnoM se jar3e pharza vAle prAsAda - mahala ke gavAkSa meM baiThA nagara ke caurAhoM, tirAhoM aura cauhaTToM para hone vAle kutUhaloM ko dekha rahA thA // 4 // One day, sitting in the balcony of his palace with gem studded floor, Mrigaputra was watching the exciting clamour on squares, crossings and trisections of the city. (4) aha tattha aicchantaM, pAsaI samaNasaMjayaM / tava - niyama- saMjamadharaM, sIlaDDhaM guNaAgaraM // 5 //

Page #344
In sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [ 224] usane vahA~ rAjapatha para gamana karate huye tapa-niyama-saMyama ke dhAraka, zIla saMpanna, guNoM ke Akara saMyamI zramaNa ko dekhA // 5 // ___There, he chanced seeing a disciplined ascetic, endowed with austerities, codes, restraint, chastity and heaps of other virtues, walking on the highway. (5) taM dehaI miyAputte, diTThIe aNimisAe u| kahiM mannerisaM rUvaM, diTThapuvvaM mae puraa||6|| zramaNa ko mRgAputra apalaka dRSTi se dekhatA huA vicAra karatA hai-maiM mAnatA hU~ ki aisA rUpa isase pUrva bhI maiMne kahIM dekhA hai||6|| Looking at the ascetic with unblinking eyes, Mrigaputra thought-I believe I have come across such appearance somewhere in the past. (6) sAhussa darisaNe tasya, ajjhavasANaMmi sohnne| mohaM gayassa santassa, jAIsaraNaM samuppannaM // 7 // sAdhu ke darzana tathA usake uparAnta zuddha adhyavasAyoM se UhApoha karane para use jAtismaraNa jJAna / samutpanna huaa||7|| Beholding the ascetic and then pondering over pious objectives, he was blessed with Jatismaran jnana (memories of past births). (7) devaloga-cuo saMto, mANussaM bhvmaago| sanninANe samuppaNNe, jAI sarai puraannyN||8|| saMjJijJAna-jAtismaraNa jJAna hone para use apane pUrva-janma kA smaraNa ho AyA ki maiM devaloka se cyavita hokara isa manuSya-bhava meM AyA huuN||8|| When endowed with Jatismaran jnana he became aware of the fact that he was born as a human being only after his descent from the divine realm. (8) jAisaraNe samuppanne, miyAputte mhiddddhie| saraI porANiyaM jAI, sAmaNNaM ca puraakyN||9|| jAtismaraNa jJAna samutpanna hote hI mahAn rAjya Rddhi vAle mRgAputra ko pUrva-janma meM Acarita zramaNa dharma kA jJAna ho gayA // 9 // Due to Jatismaran jnana Mrigaputra, the lord of a very prosperous kingdom, recalled the knowledge of the ascetic conduct (Jainism) he practiced during a past birth. (9) visaehi arajjanto, rajjanto saMjamammi y| ammApiyaraM uvAgamma, imaM vynnmbbvii-||10|| viSayoM se virakta aura saMyama meM anurakta mRgAputra mAtA-pitA ke samIpa AyA aura unase isa prakAra kahane lagA- // 10 //

Page #345
TARSHITAM AAL citra kramAMka 44 ILLUSTRATION No. 44

Page #346
0555555555555555555555555555555555550 citra paricaya 44 Illustration No.44 mRgAputra rAjamahaloM ke gavAkSa meM khar3A mRgAputra rAjapatha para nagara kI halacaleM dekha rahA thA ki eka tapasvI saMyamI zramaNa ko Ate huye animeSa nihArane lgaa| vaha vicAroM meM gaharA kho gayA to use jAtismaraNa jJAna huaa| pUrva-janma meM Acarita munidharma kA vaha sAkSAt anubhava karane lgaa| -adhyayana 19, sU. 1-9 55555555555555555555555555555555555555555555))) )))))))))5555555555555555555550 MRIGAPUTRA Mrigaputra was watching the activities on highway standing in the balcony of his palace. He saw an austere ascetic and fixed his gaze on the approaching sage. He went deep in his thoughts and acquired Jati-smaran jnana (memories of the past births). He began to experience vividly the ascetic life he led during his past birth. -Chapter 19, Aphorism 1-9 )) B55

Page #347
[225 ] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra Getting detached from sensual pleasures and inclined to practice of restraint, Mrigaputra approached his parents and said- (10) suyANi me paMca mahavvayANi, naraesu dukkhaM ca tirikkhjonnisu| niviNNakAmo mi mahaNNavAo, aNujANaha pavvaissAmi ammo ! // 11 // (mRgAputra-) maiMne pA~ca mahAvratoM ko sunA hai| naraka aura tiryaMca yoniyoM ke duHkha bhI maiM jAnatA huuN| saMsArarUpI mahAsAgara se virakta ho gayA hU~, mujhe kAmabhogoM kI abhilASA nahIM rahI hai| maiM aba pravrajyA grahaNa kruuNgaa| he mAtA ! mujhe anumati do|| 11 // (Mrigaputra-) I have heard about five great vows. I also know the torments and sufferings of infernal and animal existences. I have become detached from the ocean of cycles of rebirth and have no desire of mundane pleasures and comforts. Now I will get initiated. O mother! Please give me your consent. (11) . ammatAya ! mae bhogA, bhuttA visphlovmaa| pacchA kaDuyavivAgA, aNubandha-duhAvahA // 12 // he mAtA-pitA ! maiM bhogoM ko bhoga cukA huuN| ye viSaphala ke samAna haiN| bAda meM kaTuvipAka vAle aura nirantara duHkha dene vAle haiM // 12 // Mother and father! I have enjoyed pleasures and comforts. These are like poisonous fruits. They have bitter consequences and cause misery incessantly. (12) imaM sarIraM aNiccaM, asuiM asuisNbhvN| asAsayAvAsamiNaM, dukkha-kesANa bhAyaNaM // 13 // yaha zarIra anitya hai, apavitra hai, azuci se utpanna huA hai tathA azuci-mala-mUtra Adi kA utpatti sthAna hai| isameM AtmA kA AvAsa azAzvata hai tathA yaha zarIra duHkhoM aura klezoM kA bhAjana hai||13|| . . This body is transient, impure, born out of filth as well as a source of filth including stool and urine. Existence of soul in this body is transitory and this body is the vessel of miseries and sufferings. (13) asAsae sarIrammi, raI novlbhaamhN| pacchA purA va caiyavve, phennbubbuy-snnibhe||14|| pahale yA pIche ise chor3anA hI hai| yaha zarIra pAnI ke bulabule ke samAna kSaNabhaMgura hai; ataH isameM mujhe sukha kI prApti nahIM ho rahI hai|| 14 // Sooner or later it has to be abandoned. This body is momentary like a water-bubble; as such, I do not derive any happiness from it. (14) mANusatte asArammi, vAhI-rogANa aale| jarA-maraNapatthammi, khaNaM pi na rmaam'hN||15||

Page #348
tara sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [226] rogoM aura vyAdhiyoM ke ghara tathA jarA aura maraNa se grasita isa asAra mAnava-zarIra meM mujhe eka kSaNa bhI sukha prApta nahIM ho rahA hai|| 15 // Abode of sickness and diseases, maligned by old age and death, this human body fails to make me happy even for an instant. (15) jammaM dukkhaM jarA dukkhaM, rogA ya maraNANi y| aho dukkho hu saMsAro, jattha kIsanti jntvo||16|| janma duHkha hai, vRddhatA duHkha hai, roga aura maraNa kA duHkha hai| yaha sampUrNa saMsAra hI duHkhamaya hai, jahA~ jIva kleza hI pAte haiN||16|| Birth is misery, old age is sorrow and so are disease and death. In fact this whole world is full of miseries where the souls suffer distress. (16) khettaM vatthu hiraNNaM ca, putta-dAraM ca bndhvaa| cAittANaM imaM dehaM, gantavvamavasassa me||17|| kSetra-khulI bhUmi, vAstu-makAna, svarNa, putra, strI tathA bandhujana aura isa zarIra ko bhI chor3akara eka dina mujhe yahA~ se lAcAra hokara calA jAnA hai|| 17 // Abandoning the fields, buildings, gold, son, wife, kin and even this body, I have to helplessly go from here. (17) ___ jahA kimpAgaphalANaM, pariNAmo na sundro| evaM bhuttANa bhogANaM, pariNAmo na sundro||18|| jisa prakAra kimpAka phala-viSaphala kA pariNAma sundara nahIM hotA, usI prakAra bhoge hue bhogoM kA pariNAma bhI sundara nahIM hotA // 18 // As the consequences of consuming Kimpaak-fruit (poisonous fruit) are obnoxious so are the consequences of rejoiced pleasures. (18) addhANaM jo mahantaM tu, apAheo pvjjii| gacchanto so duhI hoI, chuhA-taNhAe piiddio||19|| jo vyakti binA pAtheya lie lambe mArga para cala detA hai, vaha mArga meM calate hue bhUkha-pyAsa se pIr3ita hokara kaSTa pAtA hai|| 19 // A person, who starts on a long journey without taking provisions with him, suffers agonies of hunger and thirst on the way. (19) evaM dhammaM akAUNaM, jo gacchai paraM bhvN| gacchanto so duhI hoi, vAhIrogehiM piiddio||20|| isI taraha jo vyakti dharma kA AcaraNa kiye binA hI paraloka ko prasthAna kara detA hai, vaha vyAdhi aura rogoM se pIr3ita hokara duHkhI hotA hai|| 20 //

Page #349
[227 ] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra in In the same way, a person who leaves this world without following religious conduct, suffers from diseases and the like (during next birth). (20) addhANaM jo mahantaM tu, sapAheo pvjjii| gacchanto so suhI hoi, chuhaa-tnnhaavivjjio||21|| jo vyakti pAtheya (mArga kA saMbala) sAtha lekara lambe mArga para prayANa karatA hai vaha bhUkha-pyAsa se pIr3ita na hokara sukhI hotA hai|| 21 // A person, who starts on a long journey taking provisions with him, remains happy and does not suffer from hunger and thirst. (21) . evaM dhamma pi kAUNaM, jo gacchai paraM bhvN| gacchanto so suhI hoi, appakamme aveynne||22|| isI prakAra jo mAnava dharma karake paraloka ko prayANa karatA hai vaha alpakarmA jIva vedanA se rahita hokara sukhI hotA hai|| 22 // In the same way, a person who leaves this world after observing religious conduct is free of pain and happy because of the meager load of karmas. (22) jahA gehe palittammi, tassa gehassa jo ph| sArabhaNDANi nINei, asAraM avaujjhai // 23 // jaise ghara meM agni kA prakopa ho jAne-Aga laga jAne para ghara kA svAmI pahale mUlyavAna sAra vastuoM ko bAhara nikAlatA hai aura nissAra vastuoM ko chor3a detA hai|| 23 // When a house is on fire, the owner first of all takes out valuable vital things and leaves behind worthless things. (23) evaM loe palittammi, jarAe maraNeNa y| appANaM tAraissAma, tubbhehiM annumnnio||24|| isI taraha maiM bhI (he mAtA-pitA !) ApakI anumati pAkara vRddhatva aura mRtyu se jalate huye isa saMsAra meM se sArabhUta apanI AtmA ko nikAlanA cAhatA huuN|| 24 // In the same way, with your consent, (O parents!), I want to take out my most v thing, the soul, from the world burning in flames of dotage and death. (24) taM biMta 'mmApiyaro, sAmaNNaM putta ! duccrN| guNANaM tu sahassAiM, dhAreyavvAiM bhikkhunno||25|| (mAtA-pitA) mAtA-pitA ne taba mRgAputra se kahA-he putra! zramaNa dharma kA pAlana ati kaThina hai| usameM hajAroM guNa-niyamopaniyama bhikSu ko dhAraNa karane par3ate haiN|| 25 // The parents then said to Mrigaputra-O son! It is very difficult to practise asceticconduct. An ascetic has to accept thousands of attributes (rules and regulations). (25)

Page #350
/ sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [ 228] samayA savvabhUesu, sattu mittesu vA jge| pANAivAyaviraI, jAvajjIvAe dukkaraM // 26 // saMsAra ke sabhI jIvoM para, cAhe ve zatru hoM athavA mitra, samabhAva rakhanA aura AjIvana prANAtipAtahiMsA se virata honA atyanta duSkara hai|| 26 // It is extremely difficult to harbour feelings of equality for all beings, may they be friends or foes, and not to harm any life-force (praan) of any living being throughout life. (26) niccakAla'ppamatteNaM, musaavaayvivjjnnN| bhAsiyavvaM hiyaM saccaM, niccAutteNa dukkaraM // 27 // sadaiva apramatta rahakara mRSAvAda kA tyAga karanA tathA satata upayoga ke sAtha hitakArI satya bolanA bahuta kaThina hai|| 27 // It is very difficult to be ever alert in order to abandon falsehood and speak truth that is beneficent. (27) danta-sohaNamAissa, adattassa vivjjnnN| . aNavajjesaNijjassa, geNhaNA avi dukkaraM // 28 // daMta zodhana (datauna) bhI binA diye na lenA tathA diyA huA bhI nirdoSa aura eSaNIya hI lenA atyadhika duSkara hai|| 28 // It is almost impossible to avoid taking, without being given, anything even as insignificant as teeth cleaning stick; and it is also very difficult to take only what is acceptable (faultless) even when given. (28) viraI abambhacerassa, kaambhogrsnnunnaa| / uggaM mahavvayaM bambhaM, dhAreyavvaM sudukkaraM // 29 // kAmabhogoM ke rasoM-svAdoM ko jAnane vAle vyakti ke liye abrahmacarya se virati aura ugra mahAvrata brahmacarya kA pAlana karanA atyadhika kaThina hai|| 29 // For him who has tasted carnal pleasures, it is very difficult to completely abstain from non-celibacy and to observe the tough great-vow of celibacy. (29) dhaNa-dhanna-pesavaggesu, prigghvivjjnnN| savvArambhapariccAo, nimmamattaM sudukkaraM // 30 // dhana-dhAnya, preSya-sevaka varga tathA parigraha kA evaM sarva Arambha kA parityAga aura mamatvarahita honA bahuta hI kaThina hai|| 30 // It is very difficult to renounce wealth, grains, servants, covetousness and all sinful activities as well as to become free of fondness. (30) cauvihe vi AhAre, raaiibhoynnvjjnnaa| sannihIsaMcao ceva, vajjeyavvo sudukkro||31||

Page #351
- ARSHAM citra kramAMka 45 ILLUSTRATION No. 45

Page #352
@555555559555555595555555559555555595555555955555555 55555555556 citra paricaya 45 Illustration No. 45 mRgAputra aura mAtA-pitA ke saMvAda (1) jAtismaraNa se jAgRta mRgAputra mAtA-pitA ke pAsa saMyama kI anumati lene AyA / vaha bolA-jisa prakAra Aga meM jalate huye ghara se gRhasvAmI apanI mUlyavAna vastu nikAla letA hai, usI prakAra maiM kaSAyoM kI agni meM jalatI huI apanI AtmA ko nikAlanA cAhatA huuN| (2) mAtA-pitA ne kahA- jaise prajvalita agnizikhA ko pInA, samudra ko tairanA, meru parvata ko tarAjU meM tolanA aura talavAra kI dhAra para calanA kaThina hai, vaise hI saMyama kA AcaraNa ati duSkara hai| - adhyayana 19, sU. 23-43 DIALOGUE BETWEEN MRIGAPUTRA AND HIS PARENTS (1) Enlightened by memories of the past birth, Mrigaputra came to his parents for their permission for initiation. He said-As the owner of a house takes out his valuable assets from the house at fire; in the same way I wish to take out my soul from the fire of passions. (2) The parents replied-As it is very difficult to swallow the flames of burning fire, to swim across an ocean, to weigh mountain Meru with a scale and to walk on a sword's edge; in the same way the practice of ascetic-discipline is very tough. -Chapter 19, Aphorism 23-43 @555555555 (c)55555555555555555555555555555phaphaphaphaphaphaphaphaphaphaphafa5556

Page #353
[229 ] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra ajita pavAra azana-pAna Adi cAroM prakAra ke AhAroM kA rAtri meM tyAga karanA tathA saMnidhi aura saMcaya kA tyAga karanA atIva duSkara hai|| 31 // It is extremely difficult to avoid eating all four types of eatables including food and drink after sunset and also not to acquire and store (eatables). (31) chuhA taNhA ya sIuNhaM, smsgveynnaa| akkosA dukkhasejjA ya, taNaphAsA jallameva y||32|| tAlaNA tajjaNA ceva, . vh-bndhpriishaa| dukkhaM bhikkhAyariyA, jAyaNA ya alaabhyaa||33|| bhUkha-pyAsa, sardI-garmI, DAMsa-macchara kI pIr3A, Akroza vacana, duHkhaprada zayyA, tRNasparza, jallamaila // 32 // tAr3anA-tarjanA, vadha, bandhana, bhikSAcaryA, yAcanA, alAbha Adi parISahoM ko samabhAva se sahana karanA bahuta hI duSkara hai|| 33 // Hunger-thirst, cold-heat, pains caused by sting of wasp and mosquitoes, angry words, uncomfortable bed, pricking of grass, excreta and body-slime. (32) Threats and insults, fatal attacks, bondage, alms-seeking, absence of gains and other such afflictions are very difficult to endure with equanimity. (33) kAvoyA jA imA vittI, kesaloo ya daarunno| dukkhaM bambhavayaM ghoraM, dhAreuM ya mhppnno||34|| kApotIvRtti-kabUtara kI taraha doSoM se sazaMka aura satarka rahanA, dAruNa keza loMca tathA ghora brahmacarya dhAraNa karanA mahAn AtmAoM ke liye bhI ati duSkara hai|| 34 // / It is very tough even for great souls to be ever alert and cautious, like a pigeon, about faults and so are practices of painful hair-plucking and absolute celibacy. (34) suhoio tumaM puttA !, sukumAlo sumjjio| na hu sI pabhU tumaM puttA !, saamnnnnmnnupaaliuN|| 35 // putra! tU abhI sukha bhogane yogya hai, sukumAra hai, sumajjita-sApha-sutharA rahatA hai| ata: abhI tU zramaNadharma kA pAlana karane ke lie sakSama nahIM hai|| 35 // Son! At present you are of the age fit to enjoy pleasures and comforts, you are delicate and you remain well groomed. As such you are not capable of observing the ascetic code. (35) jAvajjIvamavissAmo, guNANaM tu mhaabhro| guruo lohabhAro vva, jo puttA ! hoI duvvaho // 36 // he putra! sAdhucaryA ke niyamoM-guNoM kA bhAra to lohe ke samAna bhArI hai, jise jIvanabhara binA vizrAma lie uThAnA hai, yaha kArya bahuta hI durvaha hai, ise jIvanabhara vahana karanA atyadhika kaThina hai|| 36 //

Page #354
sacitra uttarAdhyayana sUtra O son! The burden of virtues and codes of ascetic-praxis is as heavy as that of iron. Moreover, it has to be relentlessly carried all your life. To bear this burden all your life is extremely hard. (36) ekonaviMza adhyayana [ 230 ] AgAse gaMga souvva, paDisoo vva duttaro / bAhAhiM sAgaro ceva, tariyavvo guNoyahI // 37 // jisa prakAra AkAza-gaMgA kA anusrota aura jala-pravAha kA pratisrota dustara hai, sAgara ko bhujAoM se tairakara pAra karanA kaThina hai; usI prakAra guNoM ke samudra saMyama ko bhI pAra karanA atyadhika duSkara hai // 37 // It is a difficult to cross the celestial Ganges and so is to cross strong flow of a stream. It is almost impossible to cross an ocean swimming with limbs alone. In the same way to cross (tackle) the ocean of virtues that is ascetic-discipline is very difficult. (37) vAluyAkavale ceva, nirassAe u saMjame / asidhArAgamaNaM ceva, dukkaraM cariDaM tavo // 38 // bAlU reta ke kavala-kaura kI taraha saMyama niHsvAda - nIrasa hai tathA tapa kA AcaraNa to talavAra kI dhAra para calane jaisA duSkara hai // 38 // Restraint is tasteless like a mouthful of sand and to practise penance is to move on the sharp edge of sword, such difficult it is. ( 38 ) ahIvegantadiTThIe, carit putta ! duccare / javA lohamayA ceva, cAveyavvA sudukkaraM // 39 // sarpa ke samAna ekAgra dRSTi se cAritradharma para calanA duSkara hai| lohe ke jau cabAnA jaise kaThina hai usI taraha cAritra kA pAlana karanA bhI duSkara hai // 39 // It is tough to tread the path of religious conduct with eyes fixed snake-like on a target. Chewing iron bits is very difficult, so it is to rightly observe ascetic-conduct. ( 39 ) jahA aggisihA dittA, pAuM hoi sudukkaraM / tahA dukkaraM kare je, tAruNNe samaNattaNaM // 40 // jaise prajvalita agnizikhA kA pAna karanA duSkara hai; usI prakAra taruNAvasthA meM zramaNadharma kA pAlana karanA bhI duSkara hai // 40 // As it is very difficult to swallow blazing flame of burning fire, in the same way it is very hard to practise ascetic code in youth. (40) jahA dukkhaM bhareDaM je hoI vAyarasa kotthalo / tahA dukkhaM kare je, kIveNaM samaNattaNaM // 41 // jaise kapar3e ke thaile ko havA se bharanA kaThina hotA hai, vaise hI kAyara puruSa ke dvArA zramaNAcAra kA pAlana duHkhaprada hotA hai // 41 //

Page #355
sacitra uttarAdhyayana sUtra As it is difficult to fill air in a bag made of cloth, in the same way it is very painful for a coward to follow ascetic praxis. ( 41 ) [231] ekonaviMza adhyayana jahA tulAe toleDaM, dukkaraM mandaro girI / tA nihuyaM nIsaMkaM, dukkaraM samaNattaNaM // 42 // jaise maMdaragiri-meru parvata ko tarAjU se tolanA duSkara hai, vaise hI nizcala aura niHzaMka hokara zramaNadharma kA pAlana duSkara hai // 42 // As to weigh Mandara Giri (Meru mountain) on a balance is a very arduous task, in the same way following ascetic code unwaveringly and doubtlessly is a very arduous task. (42) jahA bhuyAhiM tariuM, dukkaraM rayaNAgaro / tahA aNuvasanteNaM, dukkaraM damasAgaro // 43 // jaise ratnAkara (samudra) ko bhujAoM se tairanA duSkara hai, vaise hI anupazAMta vyakti ke liye saMyama ke sAgara ko pAra karanA duSkara hai // 43 // It is difficult to swim across the source of many gems, the ocean; in the same way it is very difficult to cross the sea of restraint for a person who has not pacified his mind. (43) tumaM / bhuMja mANussae bhoge, paMcalakkhaNae bhuktabhogI tao jAyA !, pacchA dhammaM carissasi // 44 // he putra ! pahale tuma pA~ca lakSaNoM vAle (zabda, rUpa, gaMdha, rasa aura sparza) manuSya sambandhI bhogoM ' kA upabhoga karo, usake uparAnta bhuktabhogI banakara zramaNadharma kA AcaraNa karanA // 44 // O son! You first enjoy the human sensual pleasures with five attributes (touch, taste, smell, sight and hearing ). Later, having experienced them you may practise ascetic-conduct. (44) taM biMta SmmApiyaro, evameyaM jahA phuDaM / iha loe niSpivAsassa, natthi kiMci vi dukkaraM // 45 // (mRgAputra - ) mRgAputra ne kahA- Apane zrAmaNya kI duSkaratA ke liye jo kahA, vaha saba satya hai; lekina isa saMsAra se jisakI tRSNA zAMta ho jAtI hai, usake liye kucha bhI duSkara nahIM hai // 45 // (Mrigaputra-) Mother and Father! What all you have said about difficulties of ascetic-conduct is true; but for one whose thirst for the mundane is quenched, nothing is difficult. (45) ceva, veyaNAo aNantaso / sArIra - mANasA mae soDhAo bhImAo, asaI dukkhabhayANi y|| 46 // maiMne zArIrika aura mAnasika vedanAe~ aneka bAra bhogI haiM aura duHkha evaM bhayoM kA bhI anubhava kiyA hai|| 46 //

Page #356
kA sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [ 232] I have suffered physical and mental agonies innumerable times and also experienced misery and fears. (46) jarA-maraNakantAre, cAurante bhyaagre| mae soDhANi bhImANi, janmANi maraNANi y||47|| maiMne caturgati rUpa bhaya ke sthala, vRddhatva aura mRtyurUpI mahAvana meM janma-maraNa ke kaSToM ko sahana kiyA hai|| 47 // In the storehouse of fear that is this Samsar (cycles of rebirth in four realms) as well as the wilderness of old age and death, I have endured the torments of birth and death. (47) jahA ihaM agaNI uNho, etto'NantaguNe thiN| naraesu veyaNA uNhA, assAyA veiyA me||48|| agni yahA~ jitanI uSNa hai, usase bhI aneka (ananta) gunI uSNatA maiMne narakoM meM bhogI hai|| 48 // In this human world fire is very hot. In hells I have suffered infinite times more heat than this. (48) jahA imaM ihaM sIyaM, etto'NataguNaM thiN| naraesu veyaNA sIyA, assAyA veiyA me||49|| yahA~ jitanA zIta hai usase bhI ananta guNI zIta vedanA maiMne narakoM meM sahana kI hai|| 49 / / In this human world there is intense cold. In hells I have suffered infinite times more torments of chill than this. (49) kandanto kaMdukambhIsu, uDDapAo ahosiro| huyAsaNe jalantammi, pakkapuvvo annntso||50|| maiM naraka kI kandukumbhiyoM meM nIce sira aura Upara paira karake prajvalita agni meM Akrandana karatA huA ananta bAra pakAyA gayA huuN|| 50 // Suspended heads-down in blazing fire and screaming, I have been roasted in vast cauldrons (kumbhi) of hell infinite times. (50) mahAdavaggisaMkAse, marummi virvaalue| kalambavAluyAe ya, daDapuvvo aNantaso // 51 // mahAbhayaMkara dAvAgni ke samAna maru pradeza meM vajra-jaisI kaMkarIlI reta meM tathA nadI taTa kI tapta bAlukA meM maiM ananta bAra jalAyA gayA huuN||51|| In a desert on fire like a conflagration and in red hot sands of infernal rivers Vajrabaluka (with diamond hard sand) and Kadambabaluka (with turmeric like sand) I have been baked infinite times. (51)

Page #357
loha-kumbhI meM pakAyA gayA naraka vedanA zAlmali vRkSa se bAMdhA gayA ganne (Ikha) kI bhA~ti pIlA gayA 15TOX zastroM se chedA gayA suara va kuttoM dvArA kATA gayA vaja bAlU meM jalAyA gayA / citra kramAMka 46 ILLUSTRATION No. 46

Page #358
citra paricaya 46 | Illustration No. 46 naraka vedanA kA varNana - 1 mRgAputra dvArA naraka meM dI jAne vAlI vedanAoM kA sajIva varNana kiyA gayA(1) loha-kumbhI meM pakAyA gyaa| (2) zAlmali vRkSa se bA~dhA gyaa| (3) vajra bAlU meM jalAyA gyaa| (4) ganne (Ikha) kI bhA~ti pIlA gyaa| (5) zastroM se chedA gyaa| (6) sUara va kuttoM dvArA kATA gyaa| -adhyayana 19, sU. 50-55 4 DESCRIPTION OF TORMENTS IN HELL-1 Mrigaputra described the torments being given in hells vividly - I have been (1) roasted in vast cauldrons (kumbhi); (2) tied to the Shalmali tree; (3) baked in diamond hard sand; (4) crushed like sugarcane; (5) pierced by weapons and (6) bitten by boars and dogs. - Chapter 19, Aphorism 50-55 e5555555555555555555555555555555555se

Page #359
[233 ] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra rasanto kaMdukumbhIsu, uDDe baddho abndhvo| karavatta-karakayAIhiM, chinnapuvvo annntso||52|| bandhu-bAndhavoM se rahita, asahAya, rotA-Akrandana karatA huA maiM kandukumbhI meM U~cA bA~dhA gayA aura karavata tathA krakaca, ArA Adi zastroM se ananta bAra chedA-bhedA gayA huuN||52|| Without brothers and kin, helpless, wailing and screaming, I was suspended high in infernal cauldron and cut and pierced by knives and saws infinite times. (52) aitikkhakaMTagAiNNe, tuMge simblipaayve| kheviyaM pAsabaddheNaM, kaDDhokaDDhAhiM dukkrN||53|| atyanta tIkSNa kA~ToM se AkIrNa zAlmalI vRkSa se.jAla (pAza) dvArA bA~dhakara mujhe idhara-udhara khIMcA gayA, usa dussaha kaSTa ko maiM bhoga cukA huuN|| 53 // I was tied with a net to a Shaalmali tree bristling with very sharp thorns and pushed and pulled from side to side. I have suffered such unbearable pain. (53) mahAjantesu ucchU vA, Arasanto subhervN| pIlio mi sakammehiM, pAvakammo annntso||54|| apane hI pApakarmoM ke kAraNa bar3e-bar3e yantroM-kolhuoM meM mujhe ikSu ke samAna ananta bAra pIlA gyaa| una dussaha kaSToM ko mujhe Akrandana karate huye bhoganA par3A // 54 // On account of my own sins I was crushed like sugarcane in large presses infinite times. I had to suffer those excruciating afflictions wailing. (54) kUvanto kolasuNaehiM, sAmehiM sabalehi y| pADio phAlio chinno, vipphuranto annegso||55|| sUara aura zvAna rUpadhArI zyAma aura zabala nAmaka paramAdharmI devoM dvArA, idhara-udhara bhAgate huye, cillAte huye mujhe pakar3A gayA, aneka bAra Upara se nIce girAyA gayA, phAr3A gayA aura chinna-bhinna kiyA gyaa|| 55 // While running hither and thither screaming, I was caught many times by the most irreligious cruel divine beings named Shyama and Shabala in the guise of wild hog and dog respectively, and tossed down, torn to pieces and lacerated. (55) asIhi ayasivaNNAhiM, bhallIhiM paTTisehi y| chinno bhinno vibhinno ya, oiNNo paavkmmunnaa||56|| pApakarmoM ke kAraNa maiM naraka meM utpanna huaa| vahA~ mujhe alasI ke phUla ke samAna nIle raMga kI talavAroM se, bhAloM se aura lohe ke DaNDoM se pITA gayA, chedA gayA, bhedA gayA aura khaNDa-khaNDa kara diyA gayA // 56 // I was born in hell for my sins. There I was cut, pierced and hacked to pieces with swords, daggers, spears and iron rods blue in colour like linseed flower. (56)

Page #360
sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [ 234] avaso loharahe jutto, jalante smilaajue| coio tottajuttehiM, rojjho vA jaha paaddio||57|| kIla (samilA) yukta jue vAle, jalate huye lohe ke ratha meM jabaradastI jotA gayA hU~, cAbuka aura rassiyoM se hA~kA gayA hU~ tathA rojha ke samAna pITa-pITakara jamIna-bhUmi para girAyA gayA huuN| 57 // I have been forcibly yoked to a nail-studded chariot of burning hot iron and then I have been driven on with whips and ropes, and I have been knocked down on earth like an antelope. (57) huyAsaNe jalantammi, ciyAsu mahiso viv| daDDho pakko ya avaso, pAvakammehi paavio||58|| apane hI pApoM ke kAraNa maiM jalatI huI citAoM kI agni meM bhaiMse kI taraha jalAyA aura pakAyA gayA huuN|| 58 // Due to my own sins, I have been burnt and roasted like a buffalo in blazing fire of pyres. (58) balA saMDAsatuNDehiM, lohatuNDehi pkkhihiN| vilutto vilavanto'haM, ddhNk-giddhehi'nnntso||59|| lohe jaise kaThora aura majabUta mukha tathA saMDAsI jaisI nukIlI coMca vAle gIdha aura DhaMka pakSiyoM dvArA rotA-bilakhatA huA maiM anaMta bAra noMcA gayA huuN|| 59 // I have been violently lacerated by vultures and Dhunk-birds with iron bills shaped like tongs infinite times, all the while screaming and wailing. (59) taNhAkilanto dhAvanto, patto veyaraNiM ndiN| __ jalaM pAhiM tti cintanto, khuradhArAhiM vivaaio||60|| maiM pyAsa se vyAkula hokara, daur3atA huA vaitaraNI nadI ke pAsa phuNcaa| jala pIne kI soca hI rahA thA ki chure kI dhAra jaisI tIkSNa dhArA ne mujhe cIra diyaa|| 60 // Suffering from agony of thirst, I ran to river Vaitarani. I was just thinking of drinking __water when the dagger-like sharp current of river cleaved me. (60) uhAbhitatto saMpatto, asipattaM mhaavnnN| asipattehiM paDantehiM, chinnapuvvo annegso||61|| garmI se saMtapta hokara chAyA ke lie maiM asipatra mahAvana meM phuNcaa| lekina vRkSoM se girate huye chure kI dhAra ke samAna tIkSNa pattoM ne mujhe cIra diyaa|| 61 // ____Distressed by extreme heat Ientered the Asipatra (dagger shaped leaves) great forest. But the dagger-like sharp leaves dropping from trees lacerated me. (61) muggarehiM musaMDhIhiM, sUlehiM musalehi y| gayAsaM bhaggagattehiM, pattaM dukkhaM annntso||62||

Page #361
narakavedanA vetaraNI nadI ke tIkSNa jala se cIrA gayA ACAN tupta loharatha meM jotA gayA agni jvAlA meM jalAyA gayA asipatroM se chedA gayA gIdha pakSiyoM se noMcA gayA AriyoM se kATA gayA citra kramAMka 47 ILLUSTRATION No. 47

Page #362
055555555555555555555555555555555555e citra paricaya 47 Illustration No. 47 4 naraka vedanA kA varNana - 2 (7) tapta loha-ratha meM jotA gyaa| (8) vetaraNI nadI ke tIkSNa jala se cIrA gyaa| (9) agni-jvAlA meM jalAyA gyaa| (10) asipatroM se chedA gyaa| (11) gIdha pakSiyoM se noMcA gyaa| (12) churiyoM/kaiMciyoM se kATA gyaa| -adhyayana 19, sU. 57-63 B5555555555555555555555555555555555)))))))))))))))he 05555555555555555555555555555555555555555555555555se DESCRIPTION OF TORMENTS IN HELL-2 Mrigaputra described the torments being given in hells vividly - 1 have been (7) yoked to a chariot of burning hot iron; (8) cleaved by daggerlike sharp current of river Vaitarani; (9) burned in flames; (10) lacerated by dagger-like sharp Asipatra leaves; (11) violently lacerated by vultures; (12) cut by knives and scissors. :-- Chapter 19, Aphorism 57-63 e55555555555555555555555555555555555e

Page #363
sacitra uttarAdhyayana sUtra sabhI ora se nirAza hue mujhe mudgaroM, musuNDiyoM, zUloM aura mUsaloM se cUra-cUra kara diyA gyaa| aisA bhayaMkara duHkha kaSTa maiMne ananta bAra bhogA hai // 62 // Disappointed from all sides, I have been crushed to pieces by mallets, knives, spears and maces. I have suffered such horrifying torments infinite times. (62) tikkhadhArehi, churiyAhiM kappaNIhi y| khurehi kappio phAlio chinno, ukkatto ya aNegaso // 63 // [235] ekonaviMza adhyayana atyanta tIkSNa dhAra vAle churoM se, churiyoM se aura kaiMciyoM - kataraniyoM se maiM aneka bAra kATA gayA hU~, kapar3e kI taraha phAr3A gayA hU~, chedA gayA hU~ aura merI camar3I udher3I gayI hai // 63 // I have been slit, cut, mangled and skinned innumerable times by sharp edged daggers, knives, scissors and shears. (63) pAsehiM kUDajAlehiM, mio vA avaso ahaM / vAhio baddharuddho a, bahuso ceva vivAio // 64 // avaMza bane mujhe aneka bAra pAzoM-bandhanoM, kUTa jAloM se mRga ke samAna pakar3A gayA, bA~dhA gayA, rokA gayA aura vinaSTa kiyA gayA // 64 // Like a helpless deer, I have been caught, tied, detained and destroyed in snares and hidden traps innumerable times. (64) galehiM magarajAhiM, maccho vA avaso ahaM / ullio phAlio gahio, mArio ya aNantaso // 65 // machalI ke gale meM pha~sAkara use pakar3ane vAle kA~ToM-galoM se, magaroM ko pakar3ane vAle jAloM se vivaza hue mujhe ananta bAra pakar3A gayA, khIMcA gayA, phAr3A gayA aura mArA gayA // 65 // With hooks for catching fish and bow nets for trapping crocodiles, I have been helplessly caught, dragged, torn and killed infinite times. ( 65 ) vIdaMsahi jAlehiM, hiM sauNo viva / gahio. laggo baddho ya, mArio ya aNantaso // 66 // pakSiyoM ko Dasa jAne vAle bhakSaNa karane vAle bAja pakSiyoM tathA cipakAne vAle vajra lepoM-jAloM dvArA maiM pakSiyoM ke samAna anaMta bAra pakar3A gayA, bA~dhA gayA, cipakAyA gayA aura mArA gayA // 66 // With the help of giant hawks, nets and bird - lime (adhesives), I have been caught, tied, stuck and killed infinite times like a bird. ( 66 ) kuhADa-phurasumAIhiM, vaDDhaIhiM viva / du kuTTio phAlio chinno, tacchio ya aNantaso // 67 // jisa prakAra bar3haI vRkSa ko chIlate haiM usI prakAra maiM bhI kulhAr3I, pharase Adi se ananta bAra kUTA gayA, cIrA gayA, phAr3A gayA, chedA gayA aura chIlA gayA hU~ // 67 //

Page #364
kI sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [236] With axes, hatchets and other such tools I have been felled, pounded, sawn, slit, drilled and scraped infinite times, like carpenters do to a tree. (67) caveDamuTThimAIhiM, kumArehiM ayaM piv| tADio kuTTio bhinno, cuNNio ya annntso||68|| luhAra jisa taraha lohapiMDa ko kUTatA-pITatA hai usI taraha paramAdharmI devoM dvArA maiM capatoM-cA~ToM-thappar3oM-mukkoM dvArA ananta bAra pITA gayA, kUTA gayA, Tukar3e-Tukar3e kara diyA gayA aura cUrNa banA diyA gyaa|| 68 // With palms and fists I have been pounded, hammered, sheared to pieces and powdered infinite times by extremely evil divine beings, like blacksmiths do to a lump of iron. (68) tattAI tambalohAiM, tauyAiM sIsayANi y| pAio kalakalantAI, Arasanto subheravaM // 69 // bhayaMkara Akrandana karate hue bhI mujhe kalakalAtA-ubalatA huA garmAgarma lohA, tA~bA, rA~gA aura sIsA pilAyA gyaa|| 69 // Horridly shrieking all awhile I have been forcibly made to drink molten iron, copper, tin and lead. (69) tuhaM piyAiM maMsAI, khaNDAiM sollagANi y| khAvio mi samasAiM, aggivaNNAI nnegso||70|| 'tujhe khaNDa-khaNDa kiyA huA tathA zUla meM pakAyA huA mA~sa bahuta priya thA' (paramAdharmI asurakumAroM dvArA yaha yAda dilA-dilAkara) mere apane hI zarIra kA mA~sa kATakara aura use agni meM tapAkara lAla surkha karake mujhe aneka bAra khilAyA gyaa|| 70 // 'You were very fond of minced and roasted meat' (while being reminded thus by evil divine beings), I have been made to eat my own red hot flesh after cutting and roasting. (70) tuhaM piyA surA sIhU, merao ya mahUNi y| __pAio mi jalantIo, vasAo ruhirANi y||71|| "tujhe surA, sIdhu, maireya aura mahue Adi se nirmita madya-mAdaka padArtha bahuta priya the'- yaha yAda dilAkara mujhe jalatI huI carbI aura rakta pilAyA gyaa|| 71 // 'You were very fond of a variety of liquors including those made from palm, rice and Mahua (Bassia latifolia)' (while being reminded thus by evil divine beings), I have been forced to drink boiling fat and blood. (71) niccaM bhIeNa tattheNa, duhieNa vahieNa y| paramA duhasaMbaddhA, veyaNA veiyA me||72||

Page #365
jAla meM pha~sA kara khIMcA gayA talavAra Adi se chIlA gayA ubalatA gaMgA sIsA pilAyA gayA citra kramAMka 48 apane zarIra kA mAMsa khilAyA gayA 26 madirA ke badale khUna pilAyA gyaa| talavAroM va bhAloM se khaNDa-khaNDa kiyA gayA ILLUSTRATION No. 48

Page #366
citra paricaya 48 Illustration No. 88 ))))) ))))))))))) naraka vedanA kA varNana - 3 (13) jAla meM phaMsAkara khIMcA gyaa| OM (14) apane zarIra kA mA~sa khilAyA gyaa| (15) kulhAr3I Adi se chIlA gyaa| (16) madirA ke badale khUna pilAyA gyaa| ma (17) ubalatA rAMgA sIsA pilAyA gyaa| (18) talavAroM va bhAloM se khaNDa-khaNDa kiyA gyaa| -adhyayana 19, sU. 64-70 )))))))))))) )))))))))))))) DESCRIPTION OF TORMENTS IN HELL-3 Mrigaputra described the torments being given in hells vividly - I have been (13) caught in net and dragged; (14) fed my own flesh; (15) cut and scraped with tools like axe; (16) made to drink my own blood instead of wine; (17) made to swallow boiling lead; and (18) cut to pieces with swords and spears. - Chapter 19, Aphorism 64-70 D)))))) e555555555555555555555555555555555559

Page #367
[237] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra maiMne isa prakAra apane pUrva-janmoM meM sadA bhayakAraka, duHkhita, kaSTita, pIr3ita aura vyathita hokara atyanta duHkha vedanA kA anubhava kiyA hai||72|| Thus I have always experienced excruciating pain getting afraid, miserable, tormented, tortured and distressed in my past births. (72) tivva-caNDa-ppagADhAo, ghorAo aidusshaa| mahabbhayAo bhImAo, naraesu veiyA me||73|| maiMne narakoM meM tIvra, pracaNDa, pragAr3ha aura ghora atyanta duHsaha, mahAbhayaMkara aura bhayabhIta karane vAlI vedanAe~ bhogI haiN|| 73 // In hells I have suffered sharp, intense, severe, excruciating, extremely intolerable, horrifying and dreadful agonies. (73) .. jArisA mANuse loe, tAyA ! dIsanti veynnaa| etto aNantaguNiyA, naraesu dukkhveynnaa||74|| pitAjI ! isa manuSya loka meM jaisI vedanAe~ dikhAI detI haiM, usase anantaguNI duHkhapUrNa vedanAe~kaSTa-pIr3Ae~ narakoM meM hotI haiN| 74 // Father! In hells there are infinitely more severe torments and tortures as compared to those experienced in this human world. (74) savvabhavesu assAyA, veyaNA veiyA me| nimesantaramittaM pi, jaM sAyA nasthi veynnaa||75|| __ maiMne prAyaH sabhI bhavoM-gatiyoM meM asAtA-duHkharUpa vedanA kA hI anubhava kiyA hai| eka pala mAtra ke lie bhI asAtA-duHkha kA anta nahIM aayaa| sAtA vedanA-sukha kI anubhUti nahIM ho skii|| 75 // I have experienced sorrows and sufferings in almost all the realms of my past existence. Even for a moment there was no relief from the miseries. I never had a chance to experience happiness. (75) taM biMta 'mmApiyaro, chandeNaM putta ! pvvyaa| navaraM puNa sAmaNNe, dukkhaM nippddikmmyaa||76|| (mAtA-pitA-) mAtA-pitA ne taba mRgAputra se kahA-tuma apanI icchA se pravrajyA lenA cAho to grahaNa kara lo; kintu vizeSa bAta yaha hai ki yadi zramaNa-jIvana meM kisI kAraNa zarIra meM roga utpanna ho jAya to usakI niSpratikarmatA-cikitsA nahIM karAI jAtI-yaha eka bar3A duHkha hai|| 76 // Then mother and father said to Mrigaputra-Son, if you want to get initiated of your own volition do that. But you should know that in ascetic life if for some reason the body is inflicted with some disease it is not allowed to avail any treatment. It is a very grave situation. (76)

Page #368
tara sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [ 238 ] so biMta 'mmApiyaro !, evameyaM jhaaphuddN| paDikammaM ko kuNaI, araNNe miyapakkhiNaM ? // 77 // (mRgAputra-) mRgAputra ne kahA-he mAtAjI, pitAjI! zramaNamArga aisA hI hai, jaisA Apane kahA hai lekina jaMgaloM meM mRga Adi pazu tathA pakSiyoM kI cikitsA kauna karAtA hai? // 77 // (Mrigaputra -) Mother and father! The ascetic discipline is exactly as you have described. But who gives treatment to the ailing animals like deer and birds in forests? (77) egabhUo araNNe vA, jahA u caraI migo| evaM dhamma carissAmi, saMjameNa taveNa y||78|| jaise vana meM mRga akelA hI vicaraNa karatA hai usI prakAra maiM tapa-saMyama se bhAvita hokara akelA hI vicaraNa kruuNgaa|| 78 // As a deer (or wild animal) roams about alone in the forest, so will I wander alone enkindling my soul with practice of restrain and austerities. (78) jayA migassa AyaMko, mahAraNammi jaayii| acchantaM rukkhamUlammi, ko NaM tAhe tigicchaI ? // 79 // jaba mahAbhayaMkara gahana vana meM mRga ke zarIra meM AtaMka-zIghraghAtI roga utpanna ho jAtA hai, taba vRkSa ke mUla meM baiThe hue usa mRga kI cikitsA kauna karAtA hai? // 79 // When in a vast haunting forest the body of a deer catches a fatal disease; who cures that deer resting under a tree ? (79) ko vA se osadhaM deI ?, ko vA se pucchai suhaM? ko se bhattaM ca pANaM ca, Aharittu paNAmae ? // 80 // kauna use auSadha detA hai? kauna usake sukha-svAsthya ke viSaya meM pUchatA hai aura kauna use AhAra Adi lAkara detA hai? // 80 // Who gives it medicine? Who inquires about its health and who brings food and water to feed it? (80) jayA ya se suhI hoi, tayA gacchai goyrN| bhattapANassa aTThAe, vallarANi sarANi y||81|| jaba vaha svayaM hI sukhI aura svastha ho jAtA hai taba vaha svayaM gocara bhUmi meM jAtA hai aura khAne-pIne ke liye latA nikuMjoM, jhAr3iyoM tathA sarovaroM ko khojatA hai|| 81 // When it gets healthy and happy naturally then he goes to a pasture himself and searches shrubs, creepers and ponds for food and water. (81) khAittA pANiyaM pAuM, vallarehiM sarehi vaa| migacAriyaM carittANaM, gacchaI migacAriyaM // 82 //

Page #369
sacitra uttarAdhyayana sUtra latA kuMjoM aura sarovaroM se apanI bhUkha-pyAsa ko miTAkara svataMtra vicaraNa karatA huA vaha mRgoM kI nivAsa bhUmi meM calA jAtA hai // 82 // [239] ekonaviMza adhyayana Pacifying its hunger and thirst from vegetation and pond, it roams freely and joins the herd in its natural habitat. (82) evaM samuTThio bhikkhU, evameva aNegao / migacAriyaM carittANaM, uDDhaM pakkamaI disaM // 83 // usI prakAra saMyama samutthita bhikSAjIvI sAdhu aniyatacArI hokara tathA mRgacaryA ke sadRza AcaraNa karake Urdhva dizA- mokSa kI ora gamana karatA hai // 83 // In the same way an alms-seeking ascetic practising restraint becomes a random wanderer and behaving like a deer, moves higher and higher towards liberation. (83) jahA mige ega aNegacArI, aNegavAse dhuvagoyare ya / evaM muNI goyariyaM paviTThe, no hIlae no viya khiMsaejjA // 84 // jisa prakAra mRga akelA aneka sthAnoM para vicaraNa karatA hai aura aneka sthAnoM para nivAsa karatA hai; usI prakAra gocarI ke lie gRhasthoM ke ghara meM praviSTa huA muni na to kisI kI hIlanA karatA hai aura na hI kisI kI nindA karatA hai // 84 // As a deer roams and resides and takes food and water from many places; in the same way an ascetic on his begging tour, entering the houses of householders, neither insults nor speaks ill about anybody. (84) migacAriyaM carissAmi evaM puttA ! jahAsuraM / ammApiUhiM aNunnAo, jahAi uvahiM tao // 85 // mRgAputra ne kahA--mAtAjI - pitAjI ! maiM mRga ke samAna caryA kruuNgaa| yaha sunakara mAtA-pitA ne kahA - putra ! jisameM tumheM sukha ho, vaisA hI kro| isa taraha mAtA-pitA kI AjJA prApta karake mRgAputra upadhi kA tyAga karatA hai // 85 // I will follow a deer's way of life. Hearing this, the parents said-Son! Do as you please. Thus getting the permission of parents he abandoned all his possessions. (85) miyacAriyaM carissAmi savvadukkhavimokkhaNiM / bhehi amma ! 'NunnAo, gaccha putta ! jahAsuhaM // 86 // 1 (mRgAputra - ) mAtAjI! ApakI AjJA pAkara maiM sabhI duHkhoM se mukta karane vAlI mRgacaryA kA AcaraNa kruuNgaa| isa para mAtA ne kahA- he putra ! jaise tumheM sukha ho, vaisA hI karo // 86 // (Mrigaputra--) Mother ! With your permission I will follow deer's way of life that is capable of releasing me from all the miseries of the world. The mother said - Son! Do as you please. (86)

Page #370
tara, sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [ 240] evaM so ammApiyaro, aNumANittANa bhuvihN| mamattaM chindaI tAhe, mahAnAgo vva kaMcuyaM // 87 // mAtA-pitA ko aneka prakAra se samajhAkara mRgAputra usI prakAra mamatva ko chor3a detA hai jaise mahAnAga apanI keMcula ko chor3a detA hai|| 87 // Persuading his parents several ways Mrigaputra abandoned fondness just like a snake casts off its slough. (87) iDDhi vittaM ca mitte ya, putta-dAraM ca naayo| reNuyaM va paDe laggaM, nidbhuNittANa niggo|| 88 // vastra para cipakI huI dhUla ke samAna mRgAputra ne Rddhi, dhana, mitra, putra, strI aura jJAtijanoM ke prati mamatva ko jhaTaka diyA-tyAga diyA aura saMyama yAtrA ke lie nikala gayA // 88 // ___Mrigaputra shook of all his fortune, wealth, friends, son, wife and kin, like dust sticking on a cloth and set out on the path of ascetic-discipline. (88) paMcamahavvayajutto, paMcasamio tiguttigutto . y| sabbhintara-bAhirao, tavokammaMsi ujjuo-||89|| aba vaha pA~ca mahAvratoM se yukta, pA~ca samitiyoM se samita, tIna guptiyoM se gupta, bAhya aura Abhyantara tapoM meM tatpara- // 89 // Now he became observer of five great vows, cautious with five ascetic-precautions (samitis), restrained with three ascetic-restraints (guptis), dedicated to external and internal austerities-(89) nimmamo nirahaMkAro, nissaMgo cttgaarvo| samo ya savvabhUesu, tasesu thAvaresu y||90|| mamatvarahita, nirahaMkArI, Asakti se dUra, sukha-sAtA-Rddhi-ina tIna prakAra ke gauravoM kA tyAgI, trasa aura sthAvara-sabhI jIvoM ke prati samatvabhAva rakhane vAlA- // 90 // (Now he became-) Devoid of fondness, free of conceit, away from obsessions, renouncer of three kinds of glories (namely pleasure, comfort and fame), equanimous towards all beings, mobile and immobile- (90) lAbhAlAbhe suhe dukkhe, jIvie maraNe thaa| samo nindA-pasaMsAsu, tahA maannvmaanno||91|| lAbha-alAbha, sukha-duHkha, jIvana-maraNa, nindA-prazaMsA tathA mAna-apamAna-ina sabhI sthitiyoM meM rAga-dveSa na karane vAlA samabhAvI sAdhaka- // 91 // (Now he became-) Equanimous aspirant free of feelings of attachment and aversion towards gain-loss, pleasure-pain, life-death, blame-praise, honour-insult-(91)

Page #371
[241] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra gAravesu kasAesu, daNDa-salla-bhaesu y| niyatto hAsa-sogAo, aniyANo abndhnno-||92 // gauravoM-garvo-abhimAnoM, cAroM kaSAyoM, tIna prakAra ke daNDa, tIna taraha ke zalya aura sapta prakAra ke bhayoM se, hAsya aura zoka se nivRtta, nidAna-kAmabhogoM kI icchA na karatA huA, rAga-dveSa ke baMdhanoM se rhit-||92|| (Now he became-) Free of glories (pride and conceit), passions (anger, conceit, deceit and greed), injuries (through mind, speech and body), spiritual-thorns (deceit, desire and unrighteousness), fear (seven kinds), feelings of joy and grief, cravings (nidaan), bondage of attachment and aversion- (92) aNissio ihaM loe, paraloe annissio| vAsIcandaNakappo ya, asaNe aNasaNe thaa-||13|| isa loka tathA paraloka meM bhI pratibaddhatArahita-anAsakta, vasUle se kATane-chIlane athavA gozIrSa candana lagAye jAne para bhI samabhAva rakhane vAlA tathA AhAra milane athavA na milane para bhI samatvabhAva rakhane vAlA- // 93 // (Now he became -) Dissociated from this world (birth) and the next, equanimous in stink (slime) or fragrance (sandal-wood) as also when getting or not getting food- (93) appasatthehiM dArehiM, savvao pihiyaasve| ajjhappajjhANajogehi, pstth-dmsaasnne||94|| aprazasta dvAroM-pApakarmoM ke AsravoM ke hetuoM kA sabhI prakAra se nirodha karake mRgAputra prazasta saMyama, indriya damana aura sAdhvAcAra meM, AdhyAtmika jJAnayoga meM lIna ho gyaa|| 94 // After blocking all ignoble doors (causes of inflow of demerit-karmas), Mrigaputra got completely engrossed in exercising lofty restraint, subduing senses, following asceticpraxis and associating with spiritual knowledge (adhyatmic jnana yoga). (94) eva nANeNa caraNeNa, daMsaNeNa taveNa y| bhAvaNAhi ya suddhAhiM, samma bhAvettu appayaM- // 15 // isa prakAra jJAna-darzana-cAritra-tapa aura vizuddha bhAvanAoM se apanI AtmA ko samyak rUpa se bhAvita karate hue- // 95 // This way rightly enkindling his soul with right knowledge, perception/faith, conduct and austerities as well as sublime sentiments- (95) bahuyANi u vAsANi, saamnnnnmnnupaaliyaa| mAsieNa u bhatteNa, siddhiM patto aNuttaraM // 96 // bahuta varSoM taka zramaNadharma kA anupAlana karate rahe, Ayu ke anta meM eka mAsa kA bhakta pratyAkhyAna karake mRgAputra muni ne anuttara gati-siddha gati prApta kii|| 96 //

Page #372
on sacitra uttarAdhyayana sUtra ekonaviMza adhyayana [ 242] He practiced ascetic-conduct for many years. At last ascetic Mrigaputra attained the lofty state of perfection (siddhi or liberation) after observing month long fast. (96) evaM karanti saMbuddhA, paNDiyA pviykkhnnaa| viNiyaTTanti bhogesu, miyAputte jhaarisii||97|| jaise RSi mRgAputra yuvAvasthA meM bhogoM se virakta hue, usI prakAra tattvajJAnI, paNDita aura vicakSaNa vyakti bhI sAMsArika bhogoM se nivRtta hote haiM // 97 // As ascetic Mrigaputra renounced the worldly pleasures in his youth, in the same way enlightened, learned and prodigious individuals too abandon mundane pleasures. (97) mahApabhAvassa mahAjasassa, miyAi puttassa nisamma bhaasiyN| . tavappahANaM cariyaM ca uttama, gaippahANaM ca tilogvissuyN-||98|| mRgA rAnI ke mahAn prabhAvazAlI tathA mahAyazasvI putra-RSi mRgAputra ke tapopradhAna triloka vizruta evaM muktirUpI pradhAna gati vAle uttama caritra ke varNana ko sunakara- // 98 // After hearing the austerity drenched, liberation oriented and universally known story of life of the extremely glorious and magnificent ascetic Mrigaputra, the son of queen Mriga- (98) viyANiyA dukkhavivaddhaNaM dhaNaM, mamattabaMdha ca mhbbhyaavhN| suhAvahaM dhammadhuraM aNuttaraM, dhAreha nivvANaguNAvahaM mhN|| 99 // -tti bemi| dhana ko duHkha bar3hAne vAlA aura mamatA ke baMdhana ko mahAbhayaMkara jAnakara, nirvANa ke guNoM-mokSa ko prApta karAne vAlI, ananta sukha ko prApta karAne vAlI anuttara dharma kI dhurA ko dhAraNa kro|| 99 // -aisA maiM kahatA huuN| Knowing that wealth magnifies miseries and bondage of fondness is very atrocious, you too should hold the baton of the exalted religion that endows you with virtues leading to liberation and eternal bliss. (99) -So I say.

Page #373
[243] ekonaviMza adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 3 - 'trAyastriMza' jAti ke devoM ko "dogundaga" deva kahate haiN| ye jaina aura bauddha paramparA meM bar3e hI mahatva ke deva mAne gaye haiN| unheM sadA bhogaparAyaNa kahA hai| gAthA 4 - candrakAnta, sUryakAnta Adi 'maNi' kahalAte haiM aura zeSa gomedaka Adi 'ratna' / 1 gAthA 17 - "kimpAka" eka viSa vRkSa hotA hai usake phala khAne meM susvAdu hote haiM, kintu paripAka meM bhayaMkara kaTu arthAt prANaghAtaka kiMpAka kA zabdArtha hI hai- "kim" arthAt kutsita-burA, "pAka" arthAt vipAka - pariNAma hai jisakA / gAthA 36 - sAmAnyatayA jaina zramaNoM kI bhikSA ke liye gocara (gocarI) evaM madhukarI zabda kA prayoga hotA hai| yahA~ kApotI vRtti kA ullekha hai| kabUtara sazaMkabhAva se bar3I satarkatA ke sAtha eka-eka dAnA cugatA hai, isI prakAra eSaNA ke doSoM kI zaMkA ko dhyAna meM rakhate hue bhikSu bhI thor3A se thor3A AhAra aneka gharoM se grahaNa karatA hai| gAthA 46 - saMsArarUpI aTavI ke naraka, tiryaMca, manuSya aura deva - ye cAra anta hote haiM, ataH AgamoM meM saMsAra ko "cAuraMta" kahA gayA hai| IMPORTANT NOTES Verse 3-The gods of Traayastrimsha class are called Dogundaga gods. They have a very important place in both Jain and Buddhist traditions. They are defined as completely indulgence and pleasure oriented. Verse 4-Some gems and ornamental stones including Chandrakanta and Suryakanta are classified as mani and others including Gomedaka, as ratna. Verse 17 - Kimpaak is a poisonous tree. Its fruits are very tasteful while eating. But the ultimate effect is bitter, deathly. Kimpaak means - kim = bad + paak = fruition or consequence. Verse 36 For alms-seeking of Jain ascetics the words commonly in use are gochari (grazing by cow) and madhukari (collection of honey by bees). But here the word Kaapoti vritti (eating habit of a pigeon) is mentioned. Pigeon takes grains one by one carefully with precaution. In the same way an ascetic collects from small quantities from many houses being cautious and careful of faults of alms collection. Verse 46 Every journey in this wilderness of worldly existence (cycles of rebirth) ends at one of the four places; namely hell, animal world, human world and divine realm. That is the reason in Jain canon (Agams) worldly existence is called chaturant (having four ends ).

Page #374
sacitra uttarAdhyayana sUtra viMzati adhyayana [244] bIsavA~ adhyayana : mahAnirgranthIya pUrvAloka prastuta adhyayana kA nAma mahAnirgranthIya hai| isameM mahAnirgrantha kI caryA tathA maulika siddhAntoM kA varNana huA hai| ___isase pahale adhyayana mRgAputra meM mRgacariyA-muni kI utkRSTa caryA ke viSaya meM saMketAtmaka nirdeza kiyA gayA thA aura isa adhyayana meM usakA vizadIkaraNa hai| prastuta adhyayana kA prArambha anAthI muni aura rAjA zreNika ke vArtAlApa se hotA hai| eka bAra magadheza zreNika rAjagRha ke bAhya bhAga meM avasthita maNDikukSi udyAna meM prAtaH bhramaNa ke liye gye| vahA~ unhoMne eka taruNa nirgrantha ko dhyAna-lIna dekhaa| unake anupama saundarya, sukumAratA, rUpa-lAvaNyatA Adi ko dekhakara rAjA cakita raha gyaa| dhyAna pUrA hone para jaba muni ne A~kheM kholI to rAjA ne kahA "Apa zramaNa kaise bana gaye? ApakI yaha yuvAvasthA aura kAMtimAna zarIra to bhoga bhogane yogya hai| isa bhoga kI Ayu meM yoga grahaNa karane kA kyA kAraNa hai?" muni ne saMkSipta uttara diyA-"rAjan ! maiM anAtha huuN|" yadyapi rAjA zreNika ko muni ke isa kathana para vizvAsa nahIM huA; kyoMki muni kI bhavya AkRti unake saMbhrAnta kula kA paricaya de rahI thI; socA-'zAyada, muni kA kathana satya ho|' vaha bolA-"maiM ApakA nAtha banatA huuN| Apako bhogoM kA AmantraNa detA huuN| maiM Apake lie sabhI prakAra kI sukha-suvidhAe~ tathA bhoga-sAmagrI kA prabandhaM kruuNgaa|" muni ne kahA-"rAjan! tuma svayaM anAtha ho, mere nAtha kaise banoge?" rAjA samajhA ki muni ne use pahacAnA nahIM hai| usane kahA-"Apa mujhe nahIM jAnate? maiM magadha samrAT zreNika huuN| mere pAsa caturaMgiNI senA, dhana se bharA-pUrA koza, vizAla sAmrAjya, anekoM rAniyA~ aura hajAroM dAsa-dAsiyA~ haiN| phira bhI Apa mujhe anAtha samajha rahe haiN| ApakA yaha kathana satya nahIM hai?" muni ne kahA-"rAjan ! jisa abhiprAya se maiMne 'anAtha' zabda kahA hai, vaha tuma nahIM smjhe|" taba zreNika kI jijJAsA para muni ne apane jIvana meM ghaTI ghaTanA kA ullekha karake samajhAyA rAjan ! maiM kauzAmbI ke ibhya zreSThI kA putra huuN| bar3e lAr3a-pyAra se merA pAlana-poSaNa huaa| yuvA hone para vivAha ho gyaa|

Page #375
sacitra uttarAdhyayana sUtra eka bAra merI A~khoM meM tIvra vedanA huii| mere pitA ne pAnI kI taraha dhana bhaayaa| vaidya, cikitsaka, maMtra-taMtravAdiyoM ne upacAra kiyA lekina merI vedanA kama na kara ske| merI mAtA- patnI A~sU bahAtI rahatI thiiN| choTe-bar3e bhAI- bahana, mitra, suhRda bhI merI sevA meM lage rahate the; kintu merI vedanA kama na ho skii| [245] viMzati adhyayana rAjan ! vaha merI anAthatA thI / phira eka rAta maiMne svayaM hI saMkalpa kiyA- 'yadi merI akSivedanA miTa jAyegI to maiM zramaNa bana jAU~gA / ' usa rAta mujhe caina se nIMda aaii| subaha uThA to vedanA bhI miTa cukI thii| maiM zramaNa bana gyaa| taduparAnta anAthI muni ne kahA- kevala zramaNa veza dhAraNa karane se hI sanAthatA nahIM aatii| jo rAga-dveSa, kAmabhogoM kI bhAvanAoM se grasita hote haiM, ve zramaNa bhI anAtha hI hote haiN| sanAtha to kevala zuddhAcArI zramaNa hI hote haiN| rAjA zreNika ne sanAtha-anAtha kA yathArtha abhiprAya samajhA aura samyaktva grahaNa kiyaa| * sampUrNa adhyayana kI bhASA ojapUrNa, rocaka aura preraka hai| sUktiyoM aura upamAoM kI pracuratA hai| yaha adhyayana kisI bhI vyakti ko antarmukhI aura usakI AtmA ko jAgRta karane meM saphala hai| prastuta adhyayana meM 60 gAthAe~ haiM / Wan

Page #376
sacitra uttarAdhyayana sUtra VIMSHATI ADHYAYAN : MAHANIRGRANTHIYA viMzati adhyayana [ 246] Foreview The title of this chapter is Mahanirgranthiya. It deals with praxis and conduct of a great ascetic and related basic principles. The preceding chapter contained directional indications about ideal ascetic conduct. This chapter has its elaboration. This chapter begins with a dialogue between king Shrenik and ascetic Anaathi. One day Shrenik, the king of Magadh went for a morning walk in Mandikukshi garden in outskirts of Rajagriha city. There he saw a young ascetic engrossed in meditation. The king was amazed at his matchless beauty, tenderness and charm. When ascetic opened his eyes on concluding his meditation, the king asked "How did you become an ascetic? Your youth and radiant body are fit to indulge in worldly enjoyments and comforts? What made you embrace yoga in your tender age of enjoyment?" Ascetic gave a brief reply-"O king! I am anaath." (orphan or one without a guardian or protector). Though king Shrenik did not believe what the ascetic said, because the handsome looks of the ascetic were suggestive of a cultured upper class family, he reluctantly took the ascetic's statement to be true and suggested-"I am ready to become your guardian and take you under my protection. I invite you to enjoy life. I will arrange for all facilities needed for happiness, comfort and joy for you." The ascetic said-"O king! How can you be my guardian, when you yourself are unguarded ?" The king thought that ascetic had not recognized him. He said-"Don't you know me? I am king Shrenik, the emperor of Magadh. I have four limbed army, treasury full of riches, vast empire, many queens and thousands of slaves. Even then you consider me to be unguarded. What you say is not true." Ascetic said-"O king! You did not grasp what I meant by the word 'orphan' or unguarded." Then on being asked by Shrenik, the ascetic narrated an incident from his life. O king! I am the son of a wealthy merchant of Kaushambi city. I was brought up with a lot of love and affection. When I grew young I was married.

Page #377
[ 247 ] faiyifa 378 sacitra uttarAdhyayana sUtra Once I had severe pain in the eye. My father lavishly spent money on my treatment. Many physicians and experts of mantra and tantra (faith healers) gave the best of treatments; but they all failed to give me relief from the pain. My mother and wife shed tears. My younger brothers, sisters, friends and other well-wishers sincerely took my care but the agony could not even be reduced. O king! That was my state of being unguarded. Then one night I resolved on my own-'If the pain in my eye is completely cured, I will become an ascetic.' That night I slept comfortably. When I got up in the morning there was no pain in my eyes. I became an ascetic. After the story ascetic Anaathi added-Simply donning ascetic garb does not make you guarded. In fact the ascetics who are maligned with feelings of attachment, aversion, mundane pleasures and comforts, are also unguarded. Only those ascetics who are steadfast in faultless ascetic-conduct are truly guarded. King Shrenik understood the real meaning of guarded and unguarded and accepted righteousness. The language of this chapter is powerful, interesting and inspiring. It is enriched with maxims and metaphors. This chapter has the power to make a man introvert and trigger inner awakening. The chapter has 60 verses. 4

Page #378
sacitra uttarAdhyayana sUtra viMzati adhyayana [ 248 ] viMsaimaM ajjhayaNaM : mahAniyaNThijjaM viMzati adhyayana : mahAnirgranthIya Chapter-20: ABOUT GREAT ASCETIC siddhANaM namo kiccA, saMjayANaM ca bhAvao / atthadhammagaiM taccaM, aNusaThi suha me // 1 // siddhoM tathA saMyatoM (AcArya, upAdhyAya, sAdhu) ko bhAva sahita namaskAra karake maiM artha - (mokSa) aura dharma (ratnatrayarUpa dharma) kA jJAna karAne vAlI tathyapUrNa zikSA kA kathana karatA hU~, use mujhase suno // 1 // Paying homage to the perfected (liberated) ones and restrained ones (ascetics of all levels including acharyas, upadhyayas and sadhus) I convey authentic teachings, which are capable of imparting knowledge of essence (goal of liberation) and religion (based on the three gems of right knowledge, perception / faith and conduct); hear that from me. (1) pabhUyarayaNo rAyA, seNio magahAhivo / vihArajattaM nijjAo, maNDikucchisi ceie // 2 // " pracura ratnoM kA svAmI, magadha deza kA adhipati rAjA zreNika maNDikukSi udyAna meM udyAna -krIr3A ke lie nagara se nikalA // 2 // The owner of abundant jewels, king Shrenik, the emperor of Magadh, came out of. the city to go for amusement to Mandikukshi garden. (2) nANAdumalayAiNaM, nANApakkhiniseviyaM / nANAkusumasaMchannaM, ujjANaM nandaNovamaM // 3 // vaha udyAna naMdanavana ke samAna aneka prakAra ke vRkSoM, latAoM se AcchAdita, vividha prakAra ke pakSiyoM se AkIrNa aura vibhinna prakAra ke puSpoM se bharA huA thA // 3 // Like Nandanavan (divine garden) that garden was filled with several kinds of trees, covered with creepers, crowded with a variety of birds and enriched by miscellany of flowers. (3) tattha so pAsaI sAhuM, saMjayaM susamAhiyaM / nisannaM rukkhamUlammi, sukumAlaM suhoiyaM // 4 // usa udyAna meM rAjA zreNika ne eka vRkSa ke mUla meM eka sukha bhoga ke AyuSya vAle, sukumAra, samyak samAdhiyukta saMyata ko dhyAnastha baiThe dekhA // 4 // In that garden under a tree king Shrenik saw a tender looking ascetic of merry-making age (youthful) sitting with serenity and restraint deeply engrossed in meditation. (4)

Page #379
PARSHOTAM citra kramAMka 49 ILLUSTRATION No. 49

Page #380
055555555555555555555555555555555555 citra paricaya 49 Illustration No. 49 anAthI muni rAjagRha ke bAhara maNDikukSi udyAna meM rAjA zreNika ne vRkSa evaM latAoM se AkIrNa eka latAmaNDapa meM muni ko dhyAna karate huye dekhaa| dhyAna samApta hone para rAjA ne muni se aneka prazna puuche| muni ne batAyA, 'maiM anAtha hU~' to rAjA jora se ha~sane lgaa| -adhyayana 20, sU. 1-9 9555555555555555555555555555555555555555555555555550 ASCETIC ANAATHI Once, king Shrenik went to Mandikukshi garden outside Rajagriha city. There he saw an ascetic, in deep meditation in an alcove of creepers and trees. When the ascetic concluded his meditation, the King asked many questions. When the ascetic said - 'I am an orphan', the king laughed loudly. -Chapter 20, Aphorism 1-9 e5555555555555555555555555555555555se

Page #381
[249] viMzati adhyayana sacitra uttarAdhyayana sUtra tassa rUvaM tu pAsittA, rAiNo tammi sNje| accantaparamo AsI, aulo ruuvvimho||5|| usa saMyata ke rUpa ko dekhakara rAjA ke mana meM usake prati atyadhika atulanIya Azcarya huaa||5|| Observing the graceful looks of that ascetic, the king was filled with great and unequalled astonishment. (5) __ aho ! vaNNo aho ! rUvaM, aho ! ajjassa somyaa| aho ! khaMtI, aho ! muttI, aho ! bhoge asNgyaa||6|| rAjA zreNika ke hRdaya meM AzcaryakArI bhAva umar3e-aho! isa saMyata kA kyA artha hai? kyA rUpa hai? kaisI saumyatA hai? kitanI kSamA hai? kaisI nirlobhatA hai? aura bhogoM ke prati kitanI asaMgatatA (King Shrenik was-) Overwhelmed with sentiments of wonderment-Oh ! What a complexion ? Oh what grace ? Oh what noble serenity ? Oh what forgiveness ? Oh what an absence of greed ? Oh what a disregard for pleasures ? this ascetic has. (6) tassa pAe u vanditA, kAUNa ya pyaahinnN| nAidUramaNAsanne, paMjalI pddipucchii-||7|| usa sAdhu kI pradakSiNA tathA vandanA karake na to adhika dUra aura na ati samIpa-yogya sthAna para khar3A huA aura hAtha jor3akara pUchane lagA- // 7 // . After circumambulating the ascetic and paying homage the king stood at a proper place, neither too far nor too near and joining his palms asked- (7) taruNosi ajja ! pavvaio, bhogakAlammi saMjayA ! uvaTThio si sAmaNNe, eyamaDhaM suNemi taa||8|| he Arya! he saMyata! Apa bhogakAla meM-yuvAvaya meM pravrajita hue ho, zrAmaNya kI paripAlanA kara rahe ho| isakA kyA kAraNa hai? maiM sunanA cAhatA huuN|| 8 // O noble one! O restrained one! You have embraced the ascetic way in your age of merriment sincerely following the ascetic-conduct. What is the reason for this? I would like to know. (8) aNAho mi mahArAya !, nAho majjha na vijjii| aNukampagaM suhiM vAvi, kaMci naabhismem'hN||9|| (sAdhu-) mahArAja! maiM anAtha hU~, merA koI nAtha nahIM hai| anukampA karane vAlA koI suhRta mitra bhI mujhe na mila pAyA // 9 // (Ascetic-) O king! I am an orphan (anaath); I have no guardian or protection. I never found a compassionate friend or a sympathizer. (9)

Page #382
an sacitra uttarAdhyayana sUtra viMzati adhyayana [250] tao so pahasio rAyA, seNio mghaahivo| evaM te iDDhimantassa, kahaM nAho na vijjaI ? // 10 // (zreNika-) yaha sunakara magadhapati rAjA zreNika jora se ha~sA aura phira bolA-tuma Rddhi-sampanna dikhAI dete ho, phira bhI tumhArA koI nAtha kaise nahIM hai? // 10 // (Shrenik-) Hearing this, king Shrenik of Magadh laughed loudly and said-You appear to be wealthy, even then how come you have no guardian? (10) homi nAho bhayantANaM, bhoge bhuMjAhi sNjyaa| mitta-nAIparivuDo, mANussaM khu sudullhN||11|| he. bhadanta ! maiM ApakA nAtha bana jAtA huuN| he saMyata! Apa mitra aura jJAtijanoM ke sAtha bhogoM ko bhogo; kyoMki mAnava-janma kI prApti ati durlabha hai|| 11 // I will be your guardian. O restrained one! You should enjoy pleasures of life with your friends and clansmen; for it is rare to be born as a human. (11) appaNA vi aNAho si, seNiyA ! magahAhivA ! appaNA aNAho santo, kahaM nAho bhavissasi? // 12 // (zramaNa-) he magadhAdhIza rAjA zreNika ! tuma svayaM anAtha ho taba mere nAtha kaise bana sakate ho? // 12 // (Ascetic-) O king Shrenik, emperor of Magadh! You yourself are unguarded and without any protection, then how can you become my guardian? (12) evaM vutto narindo so, susaMbhanto suvimhio| vayaNaM assuyapuvvaM, sAhuNA vimhynnio||13|| pahale se hI vismita rAjA zreNika muni ke ina vacanoM ko sunakara aura bhI vismita tathA saMbhramita ho gyaa|| 13 // Already astonished king Shrenik was further surprised and confused hearing these words from the ascetic. (13) assA hatthI maNussA me, puraM anteuraM ca me| bhuMjAmi mANuse bhoge, ANA issariyaM ca me||14|| (zreNika-) mere pAsa ghor3e haiM, hAthI haiM, manuSya (sevaka) haiN| yaha nagara merA hai aura merA antaHpura bhI hai, merA aizvarya hai tathA merI AjJA calatI hai| maiM manuSya sambandhI sabhI prakAra ke bhogoM ko bhoga rahA huuN||14|| (Shrenik-) I possess horses, elephants and attendants. This city belongs to me and I have palace with female quarters (with wives and maids). I have grandeur and my word is command. I enjoy all pleasures and comforts of human life. (14)

Page #383
[251] viMzati adhyayana sacitra uttarAdhyayana sUtra in erise sampayaggammi, svvkaamsmppie| kahaM aNAho bhavai ?, mA hu bhante ! musaM ve||15|| isa prakAra kI uttama saMpadA ke kAraNa mujhe sabhI prakAra ke kAmabhoga sulabha haiM; phira maiM kaise anAtha hU~? bhaMte! Apa asatya bhASaNa na kreN|| 15 // With such great wealth (power) all pleasures and comforts are easily available to me. Even then how can I be without protection? Bhante! Please do not tell a lie. (15) na tumaM jANe aNAhassa, atthaM potthaM va patthivA ! jahA aNAho bhavaI, saNAho vA narAhivA? // 16 // (zramaNa-) he pRthvInAtha! tuma anAtha zabda aura usake paramArtha ko nahIM jAnate ki koI vyakti kisa prakAra anAtha athavA sanAtha hotA hai? // 16 // (Ascetic-) O lord of the land ! You do not understand the word anaath and its real meaning that how a person is with and without guardian or protector ? (16) suNeha me mahArAya!, avakkhitteNa ceysaa| jahA aNAho bhavaI, jahA me ya pavattiyaM // 17 // he rAjan! ekAgracitta hokara suno ki koI vyakti kaise anAtha hotA hai aura maiMne kisa Azaya se isa zabda kA prayoga kiyA hai ? // 17 // O king! Listen attentively that how a man becomes orphan or without protection, and with what intent I'used this word ? (17) kosambI nAma nayarI, puraannpurbheynnii| tattha AsI piyA majjha, pbhuuydhnnsNco||18|| prAcIna nagaroM meM ati sundara kauzAmbI nAma kI nagarI thii| vahA~ mere pitA nivAsa karate the| unake pAsa pracura mAtrA meM dhana kA saMcaya (saMgraha) thaa|| 18 // Among the ancient cities there was a beautiful city named Kaushambi. My father lived there. He had accumulated wealth in abundance. (18) paDhame vae mahArAya !, aulA me acchiveynnaa| ahotthA viulo dAho, savvaMgesu ya ptthivaa!||19|| mahArAja! prathama vaya-yuvAvasthA meM merI A~khoM meM atula-atyadhika tIvra vedanA utpanna huii| he rAjan ! usake kAraNa mere sabhI aMgoM meM tIvra dAha hone lgaa|| 19 // O king! In the prime of my life (youth), I was afflicted with severe pain in my eyes. That also caused high fever in my whole body. (19) satthaM jahA paramatikkhaM, sarIravivarantare / pavesejja arI kuddho, evaM me acchiveyaNA // 20 //

Page #384
tara sacitra uttarAdhyayana sUtra viMzati adhyayana [252] jaise koI kruddha zatru zarIra ke marmasthAnoM meM parama tIkSNa zastra bhauMka de taba jaisI ghora pIr3A hotI hai, vaisI tIvra pIr3A merI A~khoM meM ho rahI thii|| 20 // The pain in my eyes was as excruciating as that in delicate vital parts of the body pierced by an enemy with a sharp weapon. (20) tiyaM me antaricchaM ca, uttamaMgaM ca piiddii| indAsaNisamA ghorA, veyaNA prmdaarunnaa||21|| indra ke vajra prahAra se jaisI marmAntaka pIr3A hotI hai, vaisI hI parama dAruNa vedanA mere trika-kaTi pradeza, antareccha-hRdaya aura uttamAMga-mastaka meM ho rahI thii|| 21 // Very sharp agonizing pain, like the severe pain caused by thunderbolt, had spread to my waist (trik pradesh), heart (antarechchha) and head (uttamanga). (21) . uvaTThiyA me AyariyA, vijjaa-mnttigicchgaa| abIyA satthakusalA, mnt-muulvisaaryaa||22|| vidyA tathA maMtroM se cikitsA karane vAle, maMtra evaM jar3I-bUTiyoM (mUla) dvArA cikitsA meM nipuNa, zastra (zalya) cikitsA meM ati kuzala, Ayurveda meM niSNAta-sabhI merA upacAra karane lge|| 22 // Healers with special power of mantras, experts of herbal medicines with mantras, accomplished surgeons and proficient medical practitioners (ayurveda) started my treatment. (22) te me tigincha kuvvanti, cAuppAyaM jahAhiyaM / na ya dukkhA vimoyanti, esA majjha annaahyaa||23|| unhoMne mere roga kI upazAnti ke lie catuSpAda-cikitsA (vaidya, rogI, auSadha aura paricAraka) kI; lekina ve mujhe pIr3A se mukta na kara sake, yaha merI anAthatA thii|| 23 // For pacifying my ailment they gave me four limbed treatment (physician, patient, medicine and nurses) but they could not give me relief from the pain. This was my state of being unprotected or an orphan. (23) piyA me savvasAraM pi, dijjAhi mama kaarnnaa| na ya dukkhA vimoei, esA majjha annaahyaa||24|| mere lie mere pitA ne cikitsakoM ko apanI sArabhUta vastue~ (dhana, ratna, maNi, mANikya Adi) dIM, phira bhI ve cikitsaka mujhe vedanA-mukta na kara sake, yaha merI anAthatA thii|| 24 // My father gave his valuable possessions (wealth, jewels, gems, gold etc.) to physicians for my cure; still those healers could not pacify my pains. That is how I was an orphan or without protection. (24) mAyA ya me . mahArAya !, puttsogduhttttiyaa| na ya dukkhA vimoei, esA majjha annaahyaa||25||

Page #385
BADLE DOOREE citra kramAMka 50 PATTY h ARSHOTAM ILLUSTRATION No. 50

Page #386
citra paricaya 50 Illustration No. 50 )))))))))))))))))))) muni kI AtmakathA ___ muni ne apanI AtmakathA sunAI-maiM kozAmbI ke Ibhya seTha kA putra huuN| eka bAra merI A~khoM meM tIvra vedanA huI, parantu pAnI kI taraha dhana bahAne evaM aneka upacAra karane para bhI pIr3A zAnta nahIM huii| taba Atma-cintana karate huye maiMne saMkalpa kiyA yadi maiM isa vedanA se mukta ho jAU~, to saMsAra tyAgakara zramaNa bana jaauuNgaa| merI vedanA zAnta ho gaI aura maiMne ghara-parivAra kA tyAga kara diyaa| -adhyayana 20, sU. 19-34 THE STORY OF THE ASCETIC )))))))))) The ascetic narrated his life-story - I am the son of a rich merchant of Kaushambi city. Once I had severe eye-pain. In spite of all possible treatment and spending enormous wealth I got no relief. Then after much pondering I resolved - If I get relieved of this agony I will renounce the world and become a homeless ascetic. My pain disappeared and I renounced my home and family. . - Chapter 20, Aphorism 19-34 )))))))))))))) P)))

Page #387
sacitra uttarAdhyayana sUtra mahArAja ! merI mAtA, mere prati moha ke kAraNa pIr3ita rahatI thI; lekina vaha bhI mujhe mere duHkha se mukta na kara sakI; yaha merI anAthatA hai // 25 // O king! My mother always was suffering due to her love for me but she also failed to free me from my misery. This was my state of being without any guardian. (25) bhAyaro me mahArAya !, sagA - kaNiTThagA / na ya dukkhA vimoyanti, esA majjha aNAhayA // 26 // [253] viMzati adhyayana mahArAja! mere sage choTe-bar3e bhAI bhI mujhe duHkha se chuTakArA na dilA sake; yaha merI anAthatA hai|| 26 // O king! My own younger and elder brothers also could not help rid me of my pain. That is how I was without a protector. (26) bhaiNIo me mahArAya !, sagA jeTTha- kaNiTThagA / na ya dukkhA vimoyanti, esA majjha aNAhayA // 27 // * mahArAja ! merI choTI-bar3I sagI bahaneM bhI mujhe mere duHkha se trANa na dilA sarkI; yaha merI anAthatA hai|| 27 // O king! My own younger and elder sisters too could not make me free from my pain. Thus I was without a protector. ( 27 ) bhAriyA me mahArAya !, aNurattA aNuvvayA / aMsupuNNehiM nayaNehiM, uraM me parisiMI // 28 // mahArAja ! mujhameM anurakta merI pativratA patnI mere vakSasthala para sira rakhakara A~suoM se mere hRdaya ko bhigotI rahatI thI // 28 // O king! My chaste and devoted wife, keeping her head on my chest moistened it by shedding tears. (28) annaM pANaM ca hANaM ca gandha-malla - vilevaNaM / ma nAyamaNAyaM vA, sA bAlA novabhuMjaI // 29 // merI vaha navayuvatI patnI merI jAnakArI meM yA parokSa meM anna, pAna, snAna, vilepana, gaMdha-mAlya Adi kA prayoga (upabhoga) nahIM karatI thI // 29 // With or without my knowledge that young wife of mine, ceased to indulge in eating, drinking, bathing and using pastes, perfumes, garlands and other beauty aids. ( 29 ) khaNaM pi me mahArAya !, pAsAo vi na phiTTaI / na ya dukkhA vimoei, esA majjha aNAhayA // 30 // vaha eka kSaNa ke lie bhI mujhase alaga nahIM hotI thI / phira bhI he mahArAja ! vaha mujhe merI vedanA se mukta na kara sakI, yahI merI anAthatA hai // 30 //

Page #388
kI sacitra uttarAdhyayana sUtra viMzati adhyayana [254] O king! She did not leave my side even for an instant, but even then she could not rid me of my pain, O king! That is my state of being without a protector. (30) tao haM evamAhaMsu, dukkhamAhu puNo punno| veyaNA aNubhaviuM je, saMsArammi annnte||31|| taba nirAza hokara maiMne mana-hI-mana vicAra kiyA ki isa ananta saMsAra meM prANI ko bAra-bAra duHsaha duHkha bhoganA par3atA hai|| 31 // Then loosing all hope I thought that in this endless cycle of rebirths (worldly existence) a living being has to suffer dreadful misery time and again. (31) saiM ca jai muccejjA, veyaNA viulA io| khanto danto nirArambho, pavvae aNagAriyaM // 32 // yadi eka bAra maiM isa ghora vedanA se mukta ho jAU~ to kSamAvAna, damitendriya, Arambha-tyAgI anagAra bana jAU~gA // 32 // For once if I am rid of this intense agony, then I will become a forgiving, sensesubdued, homeless ascetic. (32) evaM ca cintaittANaM, pasutto mi nraahivaa| pariyaTTantIe rAIe, veyaNA me khayaM gayA // 33 // he nareza ! isa prakAra kA cintana (dRr3ha saMkalpa) karake maiM so gayA aura bItatI huI rAtri ke sAtha merI vedanA bhI samApta ho gii|| 33 // O king! With such firm resolve, I fell asleep and with the passing night my pain also vanished. (33) tao kalle pabhAyammi, ApacchittANa bndhve| khanto, danto, nirArambho., pavvaio 'NagAriyaM // 34 // taba sUryodaya ke sAtha hI nIroga hokara maiMne bandhu-bAndhavoM se pUchA-anumati lI aura kSamAzIla, damitendriya, nirArambhI anagAra bana gyaa|| 34 // Then getting cured of my ailment with the rising sun, I took leave of my family members and relatives to become a forgiving, sense-subdued and sin-free homeless ascetic. (34) tato haM nAho jAo, appaNo ya parassa y| savvesiM ceva bhUyANaM, tasANa thAvarANa y|| 35 // tadanantara maiM apanA aura dUsaroM kA, trasa aura sthAvara sabhI prANiyoM kA nAtha bana gyaa|| 35 // After that I became the guardian angel (naath) for my own self (soul) and all othersall living beings, mobile and immobile. (35) appA naI veyaraNI, appA me kuuddsaamlii| appA kAmaduhA gheNU, appA me nandaNaM vnnN||36||

Page #389
sacitra uttarAdhyayana sUtra merI apanI AtmA hI vaitaraNI nadI hai, AtmA hI kUTa zAlmalI vRkSa hai, kAmadhenu hai aura nandanavana hai // 36 // [255] viMzati adhyayana It is my own soul that is Vaitarani river, Koot Shalmali tree, Kaamadhenu and Nandanavana (divine things that harm or protect ). ( 36) appA kattA vikattA ya, duhANa ya suhANa y| appA mittamamittaM ca, duppaTThiya-supaTThio // 37 // yaha AtmA hI apane sukha-duHkhoM kA karttA hai aura bhoktA bhI yahI hai| zubha pravRttiyoM meM pravRtta AtmA hI apanA mitra hai aura dRSpravRttiyoM meM lIna AtmA hI apanA zatru hai // 37 // This soul itself is the doer and non-doer of joy and miseries. When indulging in noble intents the soul is one's friend and when indulging in ignoble intents the soul is one's foe. (37) imA huM annA vi aNAhayA nivA !, tamegacitto nihuo suNehiM / niyaNThadhammaM lahiyANa vI jahA, sIyanti ege bahukAyarA narA // 38 // nareza ! eka anya prakAra kI bhI anAthatA hai, use ekAgra aura zAnta hRdaya se suno| bahuta se aise bhI kAyara puruSa hote haiM jo nirgrantha dharma ko prApta karake bhI khinna ho jAte haiM - duHkha kA anubhava karate haiM // 38 // O king! There is another state of being unprotected, listen about that with serene and attentive mind. There are many such coward individuals who remain disturbed even after accepting ascetic conduct and go astray. (38) jo pavvaittANa mahavvayAI, sammaM no phAsayaI pamAyA / nigahappA yarasesu giddhe, na mUlao chindana bandhaNaM se // 39 // jo pravrajita hokara pramAda ke kAraNa mahAvratoM kA samyak rUpa se paripAlana nahIM karatA, AtmA aura indriyoM kA nigraha nahIM karatA, rasoM- svAdoM meM Asakta rahatA hai vaha bandhanoM kA mUloccheda nahIM kara sakatA hai // 39 // After getting initiated, one who does not properly practise the great vows due to negligence does not control his own soul and senses, remains obsessed with taste buds cannot uproot the karmic bonds. (39) AuttayA jassa na atthi kAi, iriyAe bhAsAe tahesaNAe / AyANa-nikkheva - duguMchaNAe, na vIrajAyaM aNujAi maggaM // 40 // jisa sAdhaka kI IryA, bhASA, eSaNA, AdAna-nikSepaNa aura uccAra-prasravaNa (dugaMchaNa- jugupsA utpanna karane vAlI ) pariSThApanikA - ina pA~coM samitiyoM meM yatanA ( - AittayA) nahIM hai, vaha usa mArga para nahIM cala sakatA hai, jisa para vIra puruSa calate haiM // 40 // The aspirant who is not careful in observation of the five circumspections related to movement, speech, alms-seeking, taking and giving and disposing odious excreta, cannot follow the path the brave tread. (40)

Page #390
sacitra uttarAdhyayana sUtra viMzati adhyayana [256] ciraM pi se muNDaruI bhavittA, athiravvae tava-niyamehi bhtttthe| ciraM pi appaNa kilesaittA, na pArae hoi hu sNpraae||41|| jo mahAvratoM ke pAlana meM asthira aura tapa-niyamoM ke AcaraNa se bhraSTa hai, vaha muNDita (muNDaruci) (kezaloMca Adi dvArA) dIrghakAla taka zarIra ko kaSTa dekara bhI saMsAra se pAra nahIM ho sakatA hai|| 41 / / One who wavers in observing the great vows and transgresses the austerity and code based conduct cannot go across the cycles of rebirth even after recurrent tonsuring and mortifying the body. (41) ___ polle va muTThI jaha se asAre, ayantie kUDakahAvaNe vaa| rADhAmaNI veruliyappagAse, amahagghae hoi ya jaannesu||42|| jisa prakAra polI (khAlI) muTThI, ayaMtrita-apramANita khoTA sikkA aura kA~ca maNi, yadyapi vaidya maNi ke samAna camakatI hai lekina jAnakAroM kI dRSTi meM inakA koI mUlya nahIM hotA (isI prakAra cAritra-guNoM se zUnya mAtra vezadhArI muNDita bhI nirmUlya hotA hai) // 42 // He (the aforesaid unrighteous in ascetic garb and tonsured) is empty like a clenched fist, worthless like a counterfeit coin (stamped metal pieces). In the eyes of the discerning wise he is without any value just like a glittering glass bead resembling cat's eye. (42) kusIlaliMgaM iha dhAraittA, isijjhayaM jIviya vuuhittaa| asaMjae saMjayalappamANe, viNighAyamAgacchai se cirNpi||43|| isa janma meM jo AcArahInoM kA veza (kuzIla liMga) tathA rajoharaNa Adi zramaNa cinha (isijjhaya) dhAraNa karake jIvikA calAtA hai tathA asaMyata hokara bhI apane Apa ko saMyata kahalAtA hai| vaha dIrghakAla taka janma-maraNa kI paramparA ko prApta hotA hai|| 43 // In this life he who subsists by donning heretic garb or by carrying token signs of ascetichood (like ascetic-broom) and although unrestrained, pretends to be restrained ends up in cycles of rebirth for a very long time. (43) visaM tu pIyaM jaha kAlakUDaM, haNAi satthaM jaha kugghiiyN| ese va dhammo visaovavanno, haNAi veyAla ivaavivnno||44|| jisa prakAra piyA huA kAlakUTa viSa, ulaTA pakar3A huA zastra aura aniyantrita vaitAla nAzakArI hote haiM, usI prakAra viSaya-vikAroM se yukta dharma bhI sAdhaka ke lie vinAzakArI hotA hai| 44 // . As consumed fatal poison, weapon held inverted and uncontrolled evil spirit (vaital) are devastating; in the same way religion contaminated with sensuality and perversion is devastating for an aspirant. (44) je lakkhaNaM suviNaM pauMjamANe, nimitt-kouuhlsNpgaaddhe| kuheDavijjAsavadArajIvI, na gacchaI saraNaM tammi kaale|| 45 //

Page #391
sacitra uttarAdhyayana sUtra jo lakSaNazAstra, svapnazAstra, nimittazAstra, kautuka - indrajAla Adi asatya aura Azcarya utpanna karane vAlI vidyA (kuheDa) evaM AsravadvAroM meM Asakta hotA hai tathA inake dvArA apanI jIvikA calAtA hai, unake phala bhogate samaya koI bhI usakA sahAyaka athavA rakSaka nahIM hotA // 45 // [257 ] viMzati adhyayana One who is obsessed with and subsists on divining body-marks, signs and dreams; augury, voodoo and magic; and other such deluding and miraculous displays (kuhed), spells and sources of karmic inflow, gets no help or protection from anybody at the time of retribution. (45) tamaMtameNeva u se asIle, sayA duhI vippariyAsu vei / saMdhAvaI naragatirikkhajoNiM, moNaM virAhettu asAhurUve // 46 // vaha zIlarahita sAdhu apane ghora ajJAnAndhakAra ke kAraNa (tamaMtameNeva ) viparIta dRSTi vAlA ho jAtA hai tathA asAdhu pravRtti vAlA vaha sAdhu munidharma (moNaM) kI virAdhanA karake, sadA duHkhI hokara naraka tiryaMcagati meM janma-maraNa karatA rahatA hai // 46 // That unrighteous ascetic becomes a pervert due to his own dense darkness of ignorance. That ascetic with ignoble tendency, after transgressing the ascetic code, is trapped in the cycles of rebirth in animal and infernal world to suffer miseries forever. (46) uddesiyaM kIyagaDaM niyAgaM, na muMbaI kiMci aNesaNijjaM / aggI vivA savvabhakkhI bhavittA, io cuo gacchai kaTTu pAvaM // 47 // jo auddezika, kharIdA huA nityapiMDa Adi thor3A-sA bhI aneSaNIya AhAra nahIM chor3atA, agni kI bhA~ti sarvabhakSI vaha sAdhu pApakarma karake yahA~ se maraNa karake durgati meM jAtA hai|| 47 // One who does not at all avoid forbidden alms including that prepared for him (auddeshik), bought for him (kriti-krit) and served after invitation (nityagra), due to his sinful deeds, that fire-like all consuming ascetic is reborn in lower realms after death. (47) na taM arI kaMThachettA karei, jaM se kare appaNiyA durappA | se nAhi maccumuhaM tu patte, pacchANutAveNa dayAvihUNo // 48 // usa sAdhu kI duSpravRttizIla AtmA jaisA anartha karatI hai, vaisA to galA kATane vAlA zatru bhI nahIM krtaa| dayA-saMyamavihIna vaha sAdhu mRtyu ke mukha meM pahu~cane para pazcAttApa karatA huA isa tathya ko jAna pAtA hai // 48 // A cut-throat enemy does not do him such harm as his own pervert soul does to him. Devoid of compassion and ascetic-discipline he becomes aware of this reality only while repenting in face of death. (48) niraTThiyA naggaruI u tassa, je uttama vivajjAsamei / ime vi se natthi pare vi loe, duhao vi se jhijjai tattha loe // 49 //

Page #392
tara, sacitra uttarAdhyayana sUtra viMzati adhyayana [ 258] jisa sAdhaka kI mokSa rUpa artha meM viparIta dRSTi hotI hai usakI sAdhutva meM ruci (naggaruI) vyartha hai| usake lie na yaha loka hai, na paraloka hai; vaha donoM lokoM se bhraSTa ho jAtA hai|| 49 // Worthless is the keenness in ascetic conduct (nagnaruchi) of the aspirant who has perverse view about the noble goal (liberation). Neither this world nor that is good for him; he begets depravity in both the worlds. (49) emeva'hAchanda-kusIlarUve, maggaM virAhettu jinnuttmaannN| kurarI vivA bhogarasANugiddhA, niraTThasoyA pariyAvamei // 50 // isI prakAra svacchanda aura kuzIla sAdhu jinendra bhagavAna ke mArga kI virAdhanA karake tathA bhoga aura rasoM meM Asakta hokara nirarthaka zoka karane vAlI gIdha pakSiNI ke samAna paritApa karatA hai||50|| In the same way the self-willed and depraved ascetic transgressing the path propagated by Jinas and getting obsessed with gratification of sensual wants grieves uselessly like a she-vulture. (50) soccANa mehAvi subhAsiyaM imaM, aNusAsaNaM naanngunnovveyN| maggaM kusIlANa jahAya savvaM, mahAniyaNThANa vae phennN||51|| medhAvI sAdhaka jJAnaguNa se yukta isa hitazikSA-subhASita ko sunakara kuzIla-AcArabhraSTa saba sAdhuoM ke mArga ko chor3akara mahAnirgranthoM ke patha kA anugamana kre||51|| Having heard this wisdom enriched beneficial advice, an ingenious aspirant should abandon the path of all disgraced ascetics (transgressors of the code of conduct) and follow the path of great accomplished ascetics. (51) carittamAyAraguNannie tao, aNuttaraM saMjama paaliyaannN| . . nirAsave saMkhaviyANa kamma, uvei ThANaM viuluttamaM dhuvN||52|| cAritra-AcAra tathA jJAna Adi guNoM se saMpanna nirgrantha nirAmrava hotA hai| vaha utkRSTa zuddha saMyama kA pAlana kara tathA karmoM kA kSaya karake vipula, uttama, dhruva sthAna-mokSa ko prApta kara letA hai||52|| An ascetic endowed with virtues including ascetic-praxis and right knowledge is free from inflow of karmas. Practicing the superb and pure ascetic-discipline he sheds all the karmas to attain the loftiest, best and eternal state, liberation. (52) evuggadante vi mahAtavodhaNe, mahAmuNI mahApainne mhaayse| mahAniyaNThijjamaNiM mahAsuyaM, se kAhae mahayA vitthrennN||53|| isa prakAra karmoM kA kSaya karane meM ugra, mahAtapodhana, mahApratijJa, jitendriya, mahAyazasvI una muni ne mahAnirgranthIya mahAzruta kA ati vistArapUrvaka kathana kiyaa| 53 / / Thus that ascetic, the vigourous destroyer of karmas, the great observer of austerities, the most steadfast in resolve, the victor of senses and the highly glorious, narrated in great detail the great ascetic-sermon. (53)

Page #393
[259 ] viMzati adhyayana sacitra uttarAdhyayana sUtra tuTTho ya seNio rAyA, iNamudAhu kayaMjalI / aNAhattaM jahAbhUyaM, suTTha me uvadaMsiyaM // 54 // tuSTa hue rAjA zreNika ne hAtha jor3akara kahA - bhagavan! Apane mujhe anAthatA kA svarUpa bhalI-bhA~ti samajhAyA hai // 54 // Contented king Shrenik spoke with joined palms - Bhante! You have explained me the meaning of being unprotected very well. (54) tujhaM suladdhaM khu maNussajammaM, lAbhA suladdhA ya tume mahesI / tubhe sAhAya sabandhavA ya, jaM bhe ThiyA magge jiNuttamANaM // 55 // he maharSi! ApakA manuSya - janma vAstava meM saphala huA, ApakI labdhiyA~ saphala huiiN| Apa hI sanAtha aura sabAndhava ho kyoMki Apa jinezvaroM ke mArga meM sthita ho // 55 // O great sage! Really your birth as a human being has been worthwhile; your spiritual accomplishments have also been fruitful. You, indeed, are the only one with protection and with friends because you are firm on the path of Jinas. (55) taM si nAhI aNAhANaM, savvabhUyANa saMjayA ! khAmi te mahAbhAga !, icchAmi aNusAsiuM // 56 // he saMyaMta! Apa anAthoM ke aura sabhI jIvoM ke nAtha ho / mahAbhAga ! maiM Apase kSamA cAhatA hU~ aura aba merI icchA hai ki Apa mujhe hitazikSA deM // 56 // O restrained saint! You are the protector of the unprotected and savior of all the living beings. O fortunate one! I beg your forgiveness and I seek your beneficial instructions. (56) pucchiUNa mae tubbhaM, jhANaviggho u jo kao / nimantio ya bhogehiM, taM savvaM marisehi me // 57 // maiMne prazna pUchakara Apake dhyAna meM vighna kiyA aura bhogoM kA nimaMtraNa diyA, usa saba ke lie Apa mujhe kSamA pradAna kareM // 57 // I disturbed your meditation by asking questions and invited you to worldly pleasures. Please forgive me for all that. (57) evaM thuNittANa sa rAyasIho, aNagArasIhaM paramAi bhattie / saorohoya sapariyaNo ya, dhammANuratto vimaleNa ceyasA // 58 // isa prakAra rAjAoM meM siMha ke samAna zreNika rAjA anagAra siMha (anAthI muni) kI parama bhaktipUrvaka stuti kara, nirmala hRdaya se antaHpura ( rAniyoM) tathA bAndhavoM- parijana sahita dharma meM anurakta ho gayA // 58 // This way king Shrenik, the lion among kings, eulogized (Anaathi ascetic) with great devotion and embraced (ascetic) religion with pure heart along with his queens and family members. (58)

Page #394
sacitra uttarAdhyayana sUtra viMzati adhyayana [ 260] kAUNa ya payAhiNaM / Usasiya- romakUvo, abhivandiUNa sirasA, AiyAo narAhivo // 59 // Ananda se ullAsita romakUpa vAle rAjA zreNika ne muni kI pradakSiNA kI, sira jhukAkara vandanA kI aura lauTa gayA // 59 // Ecstatic king Shrenik circumambulated the ascetic, paid homage by bowing his head and returned to his palace. (59) iyaro viguNasamiddho, tiguttigutto tidaNDavirao ya / vihaga iva vippamukko, viharai vasuhaM vigayamoho // 60 // - tti bemi / sAdhu-guNoM se samRddha, tIna guptiyoM se gupta, mana-vacana-kAyA ke tIna daNDoM se virata, pakSI ke samAna sabhI pratibandhoM se vipramukta aura moharahita hokara (anAthI) muni pRthvI para vicaraNa karane lage // 60 // - aisA maiM kahatA hU~ / (Then) Rich in ascetic-virtues, guarded by three kinds of restraint (gupti), abstaining from injury (to living beings) through three means ( mind, speech and body), the great ascetic (Anaathi), getting free from all restrictions and attachments like a bird, commenced his wanderings on the earth. (60) -So I say. vizeSa spaSTIkaraNa gAthA 7-prAcIna yuga meM sarvaprathama deva evaM pUjya gurujanoM ko unake cAroM ora ghUmakara pradakSiNA kI jAtI thii| dAhinI ora se ghUmanA zurU karate the, jaisA ki kahA hai- " AyAhiNa-pAyAhiNaM karei / " pradakSiNA ke anantara vandana kiyA jAtA hai| prastuta meM vandana pahale hai, pradakSiNA bAda meM hai / ata: pahale vandanA karake. phira pradakSiNA kA ullekha hai| gAthA 9- aprApta vastu kI prApti 'yoga' hai, aura prApta vastu kA saMrakSaNa kSema hai| gAthA 23-'catuSpAda-cikitsA' ke cAra aMga haiM- vaidya, auSadhi, rogI aura rogI kI zuzrUSA karane vaale| (vRhad vRtti) IMPORTANT NOTES Verse 7-In ancient times first of all circumambulation (pradakshina) was done by moving around deities and revered seniors. It was done going clockwise starting from the right (aayaahinampaayaahinam karei). Paying homage by bowing is done after pradakshina. But here bowing precedes pradakshina. Verse 9-Getting what is not available is yoga and preservation of the obtained thing is kshema. Verse 23-Chatushpaad chikitsa is four limbed treatment. The limbs are - physician (healer), medicine, patient and nurses. (V.V.)

Page #395
[261 ] ekaviMza adhyayana sacitra uttarAdhyayana sUtra ikkIsavA~ adhyayana : samudrapAlIya pUrvAloka prastuta adhyayana kA nAma samudrapAlIya hai| isa nAmakaraNa kA kAraNa yaha hai ki isameM samudrapAla ke janma se lekara usake nirvANa taka kA sampUrNa jIvana tathA jIvana kI viziSTa ghaTanAoM kA citraNa kiyA gayA hai| bhagavAna mahAvIra kA eka zrAvaka - ziSya thA / usakA nAma pAlita thA / pAlita nirgrantha pravacana kA viziSTa jJAtA thA / vaha aMga deza kI campApurI nagarI meM nivAsa karatA thA / pAlita vaNik thaa| vaha samudra - vyApArI thA / jalayAnoM meM apane deza kA mAla bharakara videzoM (samudra- jala mArga dvArA pAra dezoM) meM le jAtA aura vahA~ paidA hone vAle mAla ko jalayAnoM meM bharakara lAtA / isa prakAra usakA kraya-vikraya vyApAra (AyAta-niryAta vyApAra) acchA calatA thA / eka bAra vaha pihuNDa nagara (samudra kA taTavartI nagara) meM phuNcaa| vyApAra ke kAraNa use vahA~ adhika samaya taka rukanA pdd'aa| usakI prAmANikatA, vyApAra kalA aura vyavahArakuzalatA Adi se saMtuSTa hokara piNDa nagara ke eka zreSThI ne apanI putrI kA vivAha usake sAtha kara diyaa| apanI nava-vivAhitA patnI ko sAtha lekara jaba vaha sAgara mArga se campAnagarI ko lauTa rahA thA, taba samudra meM - jalayAna meM hI usakI patnI ne eka sarvAMga sundara tejasvI putra ko janma diyaa| samudra meM utpanna hone ke kAraNa putra kA nAma samudrapAla rakhA gyaa| kAlakramAnusAra samudrapAla yuvA huA aura 72 kalAoM meM niSNAta huaa| pitA ne usakA vivAha rUpiNI nAma kI eka sundara kanyA ke sAtha kara diyA / samudrapAla apane bhavana meM rahatA huA patnI ke sAtha dogundaka devoM ke samAna krIr3A karatA huA sukha bhogane lagA / eka dina apane bhavana ke gavAkSa meM baiThA huA vaha nagara kI zobhA dekha rahA thaa| tabhI rAjamArga para jAte hue eka puruSa para usakI dRSTi Tika gii| vaha vadhyapuruSa thaa| use rAjA kI ora se mRtyudaNDa milA thA / pracalita paramparA ke anusAra use lAla kapar3e pahanAe gaye the, gale meM lAla kanera kI mAlA thI, sampUrNa zarIra para raktacandana kA lepa thA tathA usake aparAdha kI ghoSaNA karate hue rAjasevaka use vadhasthAna kI ora le jA rahe the / samudrapAla turanta samajha gayA ki yaha vyakti ghora aparAdhI hai aura usake aparAdha kA daNDa ise diyA jA rahA hai| apane duSkarma kA phala yaha vyakti bhoga rahA hai| aparAdha aura daNDa, karma aura karmaphala kI prakriyA para samudrapAla kA cintana gaharA hotA calA gyaa| vaha karmoM ke bandhana ko kATane ke liye becaina ho utthaa| usane samajha liyA ki viSaya-bhogoM se to karmabandhana aura bhI adhika sudRr3ha hote cale jaayeNge| usake hRdaya meM saMvega-nirveda kI bhAvanAe~ umar3ane lgiiN| zramaNadharma-pAlana kA nirNaya kara liyA aura mAtA-pitA se anumati lekara pravrajita ho gayA / zuddha zramaNAcAra kA pAlana karake mukta huaa| zramaNAcAra ke varNana se tathA dhArmika dRSTi se to prastuta adhyayana mahatvapUrNa hai hI; kintu tatkAlIna sAmAjika aura pracalita paramparAoM kI jhA~kI ke kAraNa sAmAjika dRSTi se bhI isakA mahatva hai| prastuta adhyayana meM 24 gAthAe~ haiN|

Page #396
In sacitra uttarAdhyayana sUtra Tohfast 378 [262] EKAVIMSH ADHYAYAN : SAMUDRAPAALIYA Foreview The title of this chapter is Samudrapaaliya. The reason for giving this name is that it contains the life sketch of Samudrapaal from birth to nirvana and some important events in his life. Paalit was a householder disciple of Bhagavan Mahavir. He lived in Champapur city in Anga state and was well versed in Jain doctrine. Paalit was a sea-faring merchant. He carried merchandise from his country to other countries (beyond the sea) in ships and on return brought back merchandise from other countries. Thus his import-export business was flourishing. Once he reached Pihund (a sea port). He had to extend his stay due to business activities. Impressed by his honesty, business acumen, good behaviour and other qualities, a local merchant married his daughter to Paalit. While Paalit was returning to Champa city by sea-route his newly wedded wife gave birth to a beautiful son on the ship itself. As the son was born during a sea (samudra) voyage, he was named Samudrapaal. In due course Samudrapaal became young and acquired knowledge of all 72 arts. His father married him to a beautiful young girl named Rupini. Samudrapaal started enjoying his married life like Dogundak gods in his mansion. Once he was sitting in the balcony of his house and enjoying the beauty of the city. Suddenly he saw a person under escort moving on the road. He was a man to be killed. The king had sentenced him to death. According to the prevailing tradition the man was clad in red dress, with a garland of red Kaner (oleander) flowers around his neck and body besmeared with red sandalwood paste. The escorting guards were making announcement of his crime while leading him to the place of punishment. Samudrapaal at once understood that the person was a hardened criminal and was being punished for his crime. He was suffering the consequences of his evil deeds. Samudrapaal's train of thoughts on the process of crime and punishment as well as actions and their fruits went deeper and deeper. He became anxious to shear the bondage of karmas. He understood that indulgence in mundane pleasures will further strengthen the bondage of karmas. Feelings of craving for liberation and detachment started surfacing in his mind. He decided to practice ascetic religion and after taking permission from his parents he got initiated. He observed faultless ascetic conduct and attained liberation. This chapter is important from religious angle due to its elaborate description of ascetic-conduct but at the same time it is also important from social angle due to vivid narration of the prevailing social norms and traditions. The chapter has 24 verses.

Page #397
[263] ekaviMza adhyayana sacitra uttarAdhyayana sUtra egaviMsaimaM ajjhayaNaM : samuddapAlIyaM ekaviMza adhyayana : samudrapAlIya Chapter-21 : SAMUDRAPAAL campAe pAlie nAma, sAvae Asi vANie / mahAvIrassa bhagavao, sIse so u mahappaNo // 1 // campAnagarI kA nivAsI pAlita vyavasAyI zrAvaka thA aura vaha mahApuruSa bhagavAna mahAvIra kA ziSya (anuyAyI ) thA // 1 // Merchant Paalit, an inhabitant of Champa city, was a shravak (a Jain householder). He was a disciple of Bhagavan Mahavir. (1) nigganthe pAvaNe, sAvae se vikovie / poeNa vavaharante, pihuNDaM nagaramAgae // 2 // vaha pAlita zrAvaka nirgrantha pravacana meM pravINa thaa| eka bAra vaha jalayAna se vyApAra (samudrI vyApAra) karatA huA pihuNDa nagara meM jA pahu~cA // 2 // That Paalit shravak was well versed in ascetic doctrine. Once during his business voyage on a ship he reached Pihund city. (2) pihuNDe vavaharantassa, vANio dei dhUyaraM / taM sasattaM pagijjha, sadesamaha patthio // 3 // piNDa nagara meM jaba vaha vyApAra kara rahA thA, usa samaya kisI vaNik ne apanI putrI kA vivAha, usake sAtha kara diyaa| apanI usa garbhavatI patnI ko sAtha lekara pAlita apane deza ko cala diyA // 3 // While he was doing business in Pihund city, some merchant married his daughter to him. Paalit left for his country with his pregnant wife. (3) aha pAliyassa gharaNI, samuddami pasavaI / aha dArae tahiM jAe, 'samuddapAli' tti nAmae // 4 // sAgara- yAtrA ke daurAna pAlita kI patnI ne eka putra ko janma diyaa| cU~ki zizu kA janma sAgara bIca meM huA thA, isalie usa bAlaka kA nAma samudrapAla rakhA gayA // 4 // During the sea voyage his wife gave birth to a son on board ship. As the child was born at sea (samudra) he was named Samudrapaal. ( 4 ) khemeNa Agae campaM, sAvae vANie gharaM / saMvaDDhaI ghare tassa, dArae se suhoie // 5 //

Page #398
sacitra uttarAdhyayana sUtra vaha vaNik zrAvaka kuzalatApUrvaka campAnagarI meM apane ghara A gyaa| vaha bAlaka (samudrapAla ) usake ghara meM sukha se rahane lagA // 5 // ekaviMza adhyayana [ 264] That merchant shravak safely reached his home in Champa city. That child grew comfortably in his house. (5) bAvattariM kalAo ya, sikkhae nIikovie / jovvaNeNa ya saMpanne, surUve piyadaMsaNe // 6 // usa (samudrapAla) ne bahattara kalAoM kI zikSA prApta kI tathA nIti-nipuNa ho gyaa| yuvA hone para vaha sabako surUpa aura priya lagane lagA // 6 // He (Samudrapaal) learned all seventy two arts and became worldly wise. He turned out to be a handsome and attractive youth. (6) tassa rUvavaiM bhajjaM, piyA ANei rUviNIM / pAsAe kIlae ramme, devo dogundao jahA // 7 // usake pitA (pAlita vyavasAyI) ne rUpiNI nAma kI eka sundara kanyA ke sAtha usakA vivAha kara diyaa| aba vaha (samudrapAla ) dogundaka devoM ke samAna apane sundara prAsAda (bhavana) meM patnI ke sAtha krIr3A-magna ho gayA // 7 // His father married him to a beautiful girl named Rupini. Now, like Dogundak gods (a class of divine beings that are exclusively devoted to earthly enjoyments), he got engrossed in enjoying his married life with his wife in his beautiful mansion. (7) aha annayA kayAI, pAsAyAloyaNe Thio / vajjhamaNDaNasobhAga, vajjhaM pAsai vajjhagaM // 8 // kisI samaya vaha apane suramya bhavana ke Alokana ( gavAkSa) meM baiThA thaa| usane vadhyaM cinhoM se yukta eka puruSa ko nagarI se bAhara vadha sthAna kI ora (rAjasevakoM dvArA) le jAte hue dekhA // 8 // Once he was sitting in the balcony of his beautiful mansion. He saw a man dressed for execution being lead to the execution ground (by guards ). ( 8 ) taM pAsiUNa saMviggo, samuddapAlo iNamabbavI / aho'subhANa kammANaM, nijjANaM pAvagaM imaM // 9 // usa puruSa ko dekhakara saMvigna samudrapAla ne kahA - aho ! yaha azubha karmoM kA duHkhadAyI phala hai||9|| Agitated by this sight, Samudrapaal exclaimed-Oh! It is the dreadful consequence of evil deeds. (9) saMbuddho so tahiM bhagavaM paraM saMvegamAgao / 1 Apuccha 'mmApiyaro, pavvae aNagAriyaM // 10 // isa prakAra saMvigna huA vaha (samudrapAla ) mahAtmA ( bhagavaM ) sambuddha ho gyaa| mAtA-pitA se pUchakara unakI anumati prApta karake usane zramaNatva (aNagAriyaM) grahaNa kara liyA // 10 //

Page #399
BILLIABLE citra kramAMka 51 ILLUSTRATION No. 51

Page #400
095555555555555555555555555555555555 citra paricaya51 Illustration No. 51 samudrapAla pAlita seTha kI patnI ne samudra-yAtrA meM hI putra ko janma diyA, jisa kAraNa usakA nAma samudrapAla rkhaa| eka bAra samudrapAla ne rAjamArga para eka aparAdhI ko lAla kapar3e aura gale meM lAla kaNera kI mAlA pahane vadhya-bhUmi kI ora le jAte dekhaa| ekAgra cintana karate huye use pUrva-janma kI smRti huI to jAnA, manuSya ko acche karmoM se svarga aura bure karmoM se naraka milatA hai| -adhyayana 21, sU. 4-9 955555555555555555555555555555555555555555555555550 9555555555555555555555555555555555555)))))))))10 SAMUDRAPAAL The wife of merchant Paalit gave birth to a son during a sea voyage and for that reason the boy was named Samudrapaal. Once Samudrapaal saw a convict, dressed in red clothes and wearing red oleander flower garland, being escorted on the highway to the place of execution. Deep into thoughts he recalled incidents of his past birth and became aware of the fact that good deeds bear fruits of heaven and bad deeds pave the way to hell. - Chapter 21, Aphorism 4-9

Page #401
[265 ] ekaviMza adhyayana sacitra uttarAdhyayana sUtra Thus driven by craving for spiritual uplift (samvigna) that noble soul (Samudrapaal) became enlightened. After getting permission from his parents he became a homeless ascetic. (10) jahittu saMgaM ca mahAkilesaM, mahantamohaM kasiNaM bhyaavhN| pariyAyadhammaM ca'bhiroyaejjA, vayANi sIlANi parIsahe y||11|| zramaNatva dhAraNa karane ke uparAnta sAdhu mahAklezakArI, mahAmoha aura bhayakArI Asakti (saMga) ko tyAgakara sAdhutA (pariyAyadharma) meM, vrata meM, zIla meM aura parISahoM ko samabhAvapUrvaka sahana karane meM abhiruci rakhane vAlA bne||11|| Once getting initiated the ascetic should abandon the intense fondness and distress causing obsession with the mundane, and get inclined towards asceticism (paryaya dharma), vows, righteousness and endurance for afflictions with equanimity. (11) ahiMsa saccaM ca ateNagaM ca, tatto ya bambhaM apariggahaM c| paDivajjiyA paMca mahavvayANi, carijja dhammaM jiNadesiyaM viuu||12|| vidvAn sAdhu ahiMsA, satya, acaurya, brahmacarya aura aparigraha-ina pA~ca mahAvratoM ko svIkAra karake jinendra bhagavAna dvArA upadiSTa dharma kA AcaraNa kare / / 12 / / A learned ascetic should accept the five great vows, namely ahimsa (non-violence), truthfulness, non-stealing, celibacy and non-possession, and follow the religious order propagated by the Jina. (12) savvehiM bhUehiM dayANukampI, khantikkhame saMjaya bmbhyaarii| sAvajjajogaM parivajjayanto, carijja bhikkhU susmaahiindie||13|| bhikSu sabhI jIvoM ke prati dayA-karuNA rakhe, kSamA se durvacanoM ko sahana kare, saMyata ho, brahmacarya kA pAlana karane vAlA ho, pApAcAra (sAvadyayoga) kA parityAga kare aura indriyoM ko bhalI-bhA~ti saMvaraNa karake vicaraNa kre||13|| An ascetic should have compassion for all living beings, be forbearing (towards harsh words), be restrained, observe celibacy, renounce all sinful activities and move about immaculately subduing senses. (13) kAleNa kAlaM viharejja raDhe, balAbalaM jANiya appaNo y| sIho va saddeNa na saMtasejjA, vayajoga succA na asbbhmaahu||14|| apane balAbala-zakti ko jAnakara sAdhu samaya ke anusAra rASTroM meM vihAra kre| siMha ke samAna bhayabhIta karane vAle zabdoM ko sunakara bhI saMtrasta na ho aura durvacana sunakara bhI asabhya vacana na bole||14|| Assessing his weakness and strength, an ascetic should wander around the country according to the demand of time. He should not be frightened by dreadful sounds

Page #402
an sacitra uttarAdhyayana sUtra ekaviMza adhyayana [266] like the roar of lion and even on hearing offending words he should not respond ungracefully. (14) uvehamANo u parivvaejjA, piyamappiyaM savva titikkhejjaa| na savva savvattha 'bhiroyaejjA, na yAvi pUyaM garahaM ca sNje||15|| saMyata sAdhu pratikUlatAoM kI upekSA karatA huA priya aura apriya (anukUlatA-pratikUlatA)sabako sahana kare, sarvatra sabakI (manojJa vastuoM kI) icchA na kare aura na hI pUjA tathA garhA kI abhilASA kre||15|| Ignoring adversities, a restrained ascetic should always endure everything pleasant or unpleasant, should never desire everything (coveted) everywhere and never care for respect or blame. (15) aNegachandA iha mANavehiM, je bhAvao saMpagarei bhikkhuu| bhayabheravA tattha uinti bhImA, divvA maNussA aduvA tiricchA // 16 // mAnavoM ke aneka prakAra ke abhiprAya (chanda) hote haiN| bhikSu apane mana meM unheM samyak prakAra se grahaNa kare, jAne tathA devoM, mAnavoM, tiryaMcoM kRta bhayotpAdaka ghora upasargoM ko samabhAvapUrvaka sahana kre||16|| Men are victims of innumerable desires and ambitions. An ascetic should-rightly know and understand them and should endure with equanimity the fearful and severe torments inflicted by divine beings, humans and animals. (16) parIsahA duvvisahA aNege, sIyanti jatthA bhukaayraanraa| te tattha patte na vahijja bhikkhU, saMgAmasIse iva naagraayaa||17|| aneka dussaha parISaha upasthita hone para bahuta se kAyara vyakti kheda karate haiM kintu saMgrAma meM sabase Age rahane vAle hAthI ke samAna bhikSu parISahoM se khedita na ho // 17 // Many cowards are aggrieved when faced with many intolerable afflictions but like an elephant at the head of a battle, an ascetic should not be afraid while facing such afflictions. (17) sIosiNA daMsamasA ya phAsA, AyaMkA vivihA phusanti dehN| akukkuo tattha 'hiyAsaejjA, rayAI khevejja purekddaaiN||18|| __ zIta, uSNa, daMza-mazaka, tRNa-sparza tathA anya aneka prakAra ke AtaMka jaba bhikSu ke zarIra ko sparza kareM-pIr3ita-kaSTita kareM taba vaha kutsita zabda na karake unheM samabhAva se sahe tathA pUrvakRta karmoM ko kSINa kre|| 18 // When cold, heat, mosquito-bite, pricks of straw and other variety of discomforts afflict the ascetic's body; he should desist from uncouth exclamations and endure them with equanimity in order to shed karmas accumulated in the past. (18)

Page #403
[267] ekaviMza adhyayana sacitra uttarAdhyayana sUtra pahAya rAgaM ca taheva dosaM, mohaM ca bhikkhU sayayaM viykkhnno| meru vva vAeNa akampamANo, parIsahe Ayagutte shejjaa||19|| buddhimAna bhikSu sadA hI rAga-dveSa aura moha kA parityAga karake, vAyu (prabhaMjana) se akampita meru (parvata) ke samAna Atmagupta rahakara parISahoM ko she|| 19 // Ever renouncing attachment, aversion and fondness, a wise ascetic should endure all afflictions remaining composed with restraints as mountain Meru is in face of a storm. (19) aNunnae nAvaNae mahesI, na yAvi pUrya garahaM ca sNje| sa ujjubhAvaM paDivajja saMjae, nivvANamaggaM virae uvei||20|| pUjA aura pratiSThA meM garvita (unnata) aura gardA meM hInabhAvanA (avanata) grasta na hone vAlA maharSi pUjA aura gardA se alipta rhe| vaha virata saMyamI saralatA ko svIkAra karake nirvANamArga-mokSamArga ko prApta karatA hai|| 20 // A great sage should remain untouched by feelings of superiority or inferiority complex on being honoured or blamed. That detached and restrained acetic accepts simplicity and gains the path of liberation. (20) arairaisahe pahINasaMthave, virae Ayahie phaannvN| paramaTThapaehiM ciTThaI, chinnasoe amame akiNcnne||21|| jo arati aura rati ko sahatA hai, saMsArI janoM se ati paricaya nahIM rakhatA hai, virakta hai, Atma-kalyANa kI sAdhanA karatA hai, pradhAnavAna hai, zoka aura mamatvarahita hai, akiMcana hai, vaha samyagjJAna Adi paramArtha padoM meM-mokSa-prApti ke sAdhanoM meM rata rahatA hai|| 21 // He who tolerates pleasure (rati) as well as misery (arati), cuts off links with worldly people, is detached, works for beatitude of soul, strives for the most important goal, is devoid of sorrow and fondness, is free of possessions, remains occupied with means (right knowledge etc.) of attaining loftiest attainment, the liberation. (21) vivittalayaNAI bhaejja tAI, nirovalevAi asNthddaaiN| isIhi ciNNAi mahAyasehi, kAeNa phAsejja priishaaiN||22|| prANiyoM kI rakSA karane vAlA sAdhu mahAn yazasvI RSiyoM dvArA svIkRta, lepa Adi karma se rahita, bIja Adi se rahita, ekAnta sthAnoM kA (vivikta layaNAi) sevana kare aura parISahoM ko she|| 22 // The ascetic, who is the saviour of all living beings, should use isolated places approved by sages, free of association (belonging to others or prepared for him) and uncontaminated with any form or source of life and endure afflictions. (22) sannANanANovagae mahesI, aNuttaraM cariuM dhammasaMcayaM / aNuttarenANadhare jasaMsI, obhAsaI sUrie v'ntlikkhe||23||

Page #404
an sacitra uttarAdhyayana sUtra ekaviMza adhyayana [268] sadjJAna se jJAna ko prApta karane vAlA maharSi, anuttara dharmasaMcaya kA AcaraNa karake, anuttara jJAnadhAraka yazasvI dharmasaMgha meM usI prakAra prakAzamAna hotA hai jaise antarikSa meM sUrya // 23 // The great ascetic endowed with unique wisdom through pursuit of right knowledge, and continued practice of the supreme religion, shines amidst the glorious religious organization as the sun scintillates in space. (23) duvihaM khaveUNa ya puNNapAvaM, niraMgaNe savvao vippmukke| tarittA samudaM va mahAbhavoghaM, samuddapAle apuNagamaM ge||24|| -tti bemi| samudrapAla muni puNya aura pApa-donoM kA kSaya karake nizcala (niraMgana) aura sabhI taraha se vipramukta hokara, saMsAra ke vizAla pravAha ko tairakara mokSa (apuNAgama) meM gaye-mukta ho gaye // 24 // -aisA maiM kahatA huuN| Destroying both merits and demerits, being steadfast (in restraint) and free from all fetters, ascetic Samudrapaal, swam the relentless flow of the ocean of worldly existence (cycles of rebirth) to attain liberation. (24) -So I say. vizeSa spaSTIkaraNa gAthA 8-vadhyajanocitamaNDana-prAcInakAla meM corI karane vAle ko bahuta kaThora daNDa diyA jAtA thaa| jise vadha (mRtyudaNDa) kA daNDa diyA jAtA usake gale meM lAla kaNera ke phUloM kI mAlA, zarIra para lAla kapar3e pahanAye jAte the aura sAre nagara meM ghumAte hue usake aparAdha kA ullekha karate hue zmazAna kI ora le jAyA jAtA thaa| NA IMPORTANT NOTES Verse 8--Vadhyajanochit mandana-In ancient times thieves were given very harsh punishment. According to the prevailing tradition the thief sentenced to death was clad in red dress, with a garland of red Kaner (oleander) flowers round his neck and body smeared with red sandalwood paste. While leading him to the place of execution, the escorting guards took him all around the city making announcement of his crime.

Page #405
[269 ] dvAviMza adhyayana sacitra uttarAdhyayana sUtra bAIsavA~ adhyayana : rathanemIya pUrvAloka prastuta adhyayana meM yAdavakumAra rathanemi ke varNana kI pramukhatA ke kAraNa isakA nAma rathanemIya rakhA gayA hai| rathanemi se saMbaMdhita ghaTanA isa prakAra hai prAcIna samaya meM brajamaNDala ke soriyapura (vartamAna saurIpura-AgarA nagara ke nikaTa) nagara meM yaduvaMzI rAjA samudravijaya rAjya karate the| ye dasa bhAI the, jinameM sabase bar3e samudravijaya aura sabase choTe vasudeva the| parama parAkramI hone ke kAraNa dasoM bhAI dazArha kahalAte the| prAcIna graMthoM ke anusAra usa samaya soriyapura meM dvaidha rAjya (do rAjAoM) kI paramparA thii| andhaka aura vRSNi nAmaka do zAsaka dala the| samudravijaya andhakoM ke netA the aura vasudeva vRSNiyoM ke| isalie donoM hI rAjA kahalAte the| samudravijaya kI paTarAnI zivAdevI thii| usake cAra putra the-ariSTanemi, rathanemi, satyanemi aura dRddh'nemi| vasudeva kI do rAniyA~ thIM-rohiNI aura devkii| rohiNI ke putra balarAma the aura devakI ke putra shriikRssnn| zrIkRSNa ne mathurA ke rAjA aura prativAsudeva jarAsandha ke dAmAda kaMsa kA vadha kiyA thaa| apane dAmAda kI mRtyu ke kAraNa jarAsandha baukhalA utthaa| usane yAdavoM ke mUloccheda kA nirNaya kara liyaa| usake AkramaNa ke bhaya ke kAraNa samudravijaya Adi sabhI yAdava brajamaNDala ko chor3akara pazcimI taTa para phuNce| dvArikA nagarI basAI aura vizAla sAmrAjya kI sthApanA kii| samuMdravijaya ke jyeSTha putra ariSTanemi parama parAkramI, atula balI, atizaya zobhA saMpanna, ati kinta sAMsArika viSaya-bhogoM kI ora inakI bilkula bhI ruci na thii| lekina samudravijaya aura unakI rAnI zivAdevI apane putra ko vivAhita dekhanA cAhate the| vivAha ke lie zrIkRSNa ke atyadhika Agraha para ariSTanemi mauna raha gye| 'maunaM sammati lakSaNaM' ke anusAra zrIkRSNa ne unake lie bhojakula kI atyanta sundara kanyA rAjImatI kI khoja kI aura vizAla bArAta sajAkara cala diye| vivAha-sthala se kucha pahale dUlhA bane, gajArUr3ha ariSTanemi ne pazu-pakSiyoM ko eka bAr3e meM banda dekhA aura unakA ArtanAda sunA to apane sArathI se isakA kAraNa puuchaa| sArathI ne batAyA-ApakI bArAta meM Aye hue aneka vyakti mA~sabhojI haiN| unake bhojana ke lie bAr3e va piMjare meM banda pazu-pakSiyoM kI hatyA kI jaayegii| apanI mRtyu se bhayabhIta ye pazu-pakSI ArtanAda kara rahe haiN| _ 'mere vivAha ke lie hajAroM mUka pazu-pakSiyoM kA vadha kiyA jAyegA' isa vicAra se hI ariSTanemi kA hRdaya karuNA se dravita ho gyaa| unhoMne pazuoM ko turaMta mukta karavAyA aura hAthI ko vApasa apane

Page #406
sacitra uttarAdhyayana sUtra dvAviMza adhyayana [ 270] nivAsa kI ora mor3ane kA Adeza diyaa| isa apratyAzita ghaTanA se rAjImatI zoka-vihvala hokara mUrcchita ho gii| ariSTanemi ne zrAvaNa zuklA paMcamI ke zubha dina meM dIkSA grahaNa kara lI hai - isa samAcAra se rAjImatI kA dila TUTa gyaa| vaha zokamagna ho gii| usane ariSTanemi ke patha para calane kA dRr3ha nizcaya kara liyA / rathanemi ne usake samakSa vivAha kA prastAva rakhA to usane svayaM ko ariSTanemi dvArA tyakta batAkara rathanemi ko virakta kara diyA / nirAza hokara rathanemi ne pravrajyA grahaNa kara lii| bhagavAna ariSTanemi ko kevalajJAna prApta hone ke anantara rAjImatI bhI aneka striyoM ke sAtha pravrajita ho gii| eka bAra ariSTanemi raivataka parvata para virAjamAna the / rAjImatI anya sAdhviyoM ke sAtha prabhu-darzana kI utkaTa kAmanA lie jA rahI thii| mArga meM bhayaMkara A~dhI-tUphAna ke sAtha mUsalAdhAra varSA hone lgii| sabhI sAdhviyA~ titara-bitara ho giiN| kAle-kajarAle bAdaloM ke kAraNa dina meM bhI andhakAra chA gyaa| rAjImatI pUrI taraha bhIga gaI thI / Azraya kI khoja karate-karate use eka guphA dikhAI de gii| vaha usameM jA pahu~cI / yadyapi vahA~ sAdhu rathanemi dhyAnastha khar3e the kintu gahana andhakAra ke kAraNa ve use dikhAI na diye| nipaTa ekAnta jAnakara usane apane sabhI gIle vastra utArakara nicor3e aura sUkhane ke lie phailA diye| tabhI kar3aka ke sAtha bijalI camakI tathA guphA meM prakAza ho gyaa| kar3aka kI AbAja ke kAraNa rathanemi kA dhyAna TUTa gyaa| usa kSaNik prakAza meM rathanemi aura rAjImatI ne paraspara eka-dUsare ko dekha liyA / vastrarahita rAjImatI ko dekhakara sAdhu rathanemi kA citta caMcala ho gayA / rAjImatI ne apanI bAhoM se apanA vakSasthala Dhaka liyA aura aMga saMkucita karake baiTha gaI / caMcala citta rathanemi ne rAjImatI se bhoga - yAcanA kI aura kahA - Ayu Dhalane para hama pravrajita hokara saMyama sAdhanA kara leNge| lekina rAjImatI ne kula gaurava Adi kA smaraNa karAyA aura viSayoM ke kaTuphala batAe / mohagrasta rathanemi ko aisI ojasvI phaTakAra lagAI ki rathanemi kA citta usI prakAra zAMta ho gayA jaise aMkuza se matta gajarAja zAMta ho jAtA hai| saMyama sAdhanA karake rathanemi aura rAjImatI - donoM ne mukti prApta kI / prastuta adhyayana kA kendra - bindu yahI rAjImatI kA udbodhana hai, jo atyadhika tejasvI vANI meM diyA gayA hai| isakI yaha vizeSatA bhI hai ki isameM nArI kI tejasvitA aura dRr3hadharmitA kA pakSa ujAgara kiyA gayA hai| yaha udbodhana itanA mahatvapUrNa hai ki ise dazavaikAlikasUtra, adhyayana 2 meM bhI saMkalita kiyA gayA hai| prastuta adhyayana meM 51 gAthAe~ haiM /

Page #407
[ 271 ] Gulagt 3482727 sacitra uttarAdhyayana sUtra in DVAVIMSH ADHYAYAN : RATHANEMIYA Foreview As this chapter mainly narrates the story of the Yadav prince Rathanemi, it is titled Rathanemiya. The episode from Rathanemi's life narrated in this chapter is as follows In ancient times king Samudravijaya of Yadu clan ruled the city of Soriyapur in the Brij area (present day Sauripur, near Agra in U.P.). Samudravijaya was the eldest among ten brothers and Vasudeva was the youngest. All the ten brothers were highly valorous and were popularly called Dasharha as a group. According to ancient scriptures, at that time Soriyapur had a tradition of two rulers. There were two ruling groups called Andhak and Vrishni. Samudravijaya was the leader of Andhak group and Vasudeva was that of Vrishni group. As such they both were called kings. The chief queen of Samudravijaya was Shivaadevi. She had four sons-Arishtanemi, Rathanemi, Satyanemi and Dridhanemi. Vasudeva had two queens-Rohini and Devaki. Rohini's son was Balarama and that of Devaki was Shrikrishna. Shrikrishna had killed Kamsa, the ruler of Mathura city and son-in-law of Prativaasudeva (a legendary evil king who is antihero as opposed to Vaasudeva) named Jarasandh. This act enraged Jarasandh. He decided to annihilate the Yadav clan. Afraid of his attack all Yadavs, including Samudravijaya, left the Brij area and migrated to the western coast. There they founded Dvaraka city and established a vast empire. The eldest son of Samudravijaya was Arishtanemi. He was very valorous, extremely strong, handsome and charming. However, he had no interest in mundane indulgences. But Samudravijaya and his queen Shivaadevi wanted their son to get married. When Shrikrishna insisted for marriage Arishtanemi remained silent. Taking his silence to be consent, Shrikrishna found a very beautiful girl, Raajimati, from the Bhoj clan and took out Arishtanemi in an elaborate marriage procession. On way to the marriage pavilion Arishtanemi, the groom, riding an elephant, saw many animals and birds in a yard. When he heard the wailing of the encaged animals, Arishtanemi asked the mahout about the reason for that. The mahout informed that many of the guests in the procession were meat-eaters. The encaged animals were to be slaughtered for their food. These animals and birds are screaming and wailing out of fear of death.

Page #408
In sacitra uttarAdhyayana sUtra Gulagt 37ezpena [ 272] 'Thousands of moot animals and birds will be slaughtered for my marriage,' this information overwhelmed Arishtanemi with a feeling of compassion. He at once got the poor animals freed and ordered the mahout to turn back the elephant. This unexpected event hit Raajimati with grief and she fainted. Arishtanemi got self-initiated on the auspicious fifth day of the bright half of the month of Shraavan. Hearing this news, Raajimati was heart-broken. Engulfed in grief, she firmly resolved to follow the path taken by Arishtanemi. Rathanemi proposed for marriage to Raajimati, which she rejected on the pretext that she was deserted by Arishtanemi. Frustrated Rathanemi got initiated. After Bhagavan Arishtanemi attained omniscience, Raajimati also got initiated along with many other women. Once, Arishtanemi was stationed at Raivatak mountain. Raajimati, accompanied by other sadhvis, was going there with an intense desire to pay homage to Arishtanemi. While they were on the move they faced a storm and heavy rains. Dense black clouds turned the day into night. The sadhvis ran helter and skelter. Raajimati was completely drenched. Seeking shelter, she found a cave and entered it. In that cave ascetic Rathanemi was standing in meditation but due to dense darkness she did not see him. Finding the place absolutely lonely she put off all her wet clothes, wrung and spread them for drying. Just then there was lightning with thunder outside and the cave was filled with a glow. The thunder disturbed Rathanemi's meditation. In that moment of glow Rathanemi and Raajimati saw each other. Seeing Raajimati naked Rathanemi was excited. Raajimati at once covered her breasts with her arms and sat down shielding her body. Lustful Rathanemi invited Raajimati for carnal enjoyment saying that once the age of enjoyment was over they will resume their pursuit of ascetic-discipline. But Raajimati made him recall the glory and virtues of their clan and explained about the bitter fruits of carnal indulgence. She scolded pervert Rathanemi so vigorously that his passion was pacified just like the madness of an elephant is pacified by a goad. In due course pursuing the path of restraint Raajimati and Rathanemi both attained liberation. This vigorous inspirational sermon given by Raajimati is the central theme of this chapter. It also expounds the opulent and resolute side of female psyche. This dialogue between the two is so important that it is also included in the second chapter of Dashavaikalik Sutra. The chapter has 51 verses.

Page #409
[273 ] dvAviMza adhyayana sacitra uttarAdhyayana sUtra in bAisamaM ajjhayaNaM : rahanemijjaM dvAviMza adhyayana : rathanemIya Chapter-22 : RATHANEMI soriyapuraMmi nayare, Asi rAyA mhiddddhie| vasadeve tti nAmeNaM, raay-lkkhnn-sNje||1|| soriyapura meM rAja-cinhoM se yukta tathA mahAn Rddhi se saMpanna vasudeva nAma kA rAjA thaa|| 1 // There was a king named Vasudeva in Soriyapur city, who was endowed with great fortunes and regal signs. (1) tassa bhajjA duve AsI, rohiNI devaI thaa| tAsiM doNhaM pi do puttA, iTThA ya raam-kesvaa||2|| usakI do patniyA~ thIM-rohiNI aura devkii| una donoM ke do priya putra the-rAma (balarAma) aura kezava (kRSNa) // 2 // He had two queens-Rohini and Devaki. They had a loving son each-Rama (Balarama) and Keshav (Shrikrishna) respectively. (2) soriyapuraMmi nayare, AsI rAyA mhiddddhie| samuddavijae nAma, raay-lkkhnn-sNjue||3|| soriyapura nagara meM hI rAja-lakSaNoM se saMpanna aura mahARddhi se yukta samadravijaya nAma kA rAjA bhI thaa||3|| In the same Soriyapur there was another king Samudravijaya, who was also endowed with great fortunes and regal signs. (3) tassa bhajjA sivA nAma, tIse putto mhaayso| bhagavaM ariTThanemi tti, loganAhe damIsare // 4 // usakI zivA nAma kI rAnI thI, usakA putra mahAyazasvI, jitendriyoM meM zreSTha, lokanAtha, bhagavAna ariSTanemi the||4|| He had a queen named Shivaadevi and her son was Bhagavan Arishtanemi, the highly glorious, the supreme among victors of senses and the lord of the world. (4) so'riTThanemi-nAmo u, lkkhnnssr-sNjuo| aTTha sahassalakkhaNadharo, goyamo kaalgcchvii||5|| ve ariSTanemi zaurya, gAmbhIrya Adi guNoM (lakSaNoM) aura Adeya evaM AkarSaka svara (susvara) se yukta the| unake zarIra meM eka hajAra ATha zubha lakSaNa (zaMkha, cakra Adi) the| unakA gotra gautama aura zarIra zyAmavarNI thaa||5||

Page #410
tara sacitra uttarAdhyayana sUtra dvAviMza adhyayana [274] Arishtanemi was gifted with virtues including valour and serenity as also with charming voice. On his body there were one thousand eight auspicious signs (conchshell, wheel etc.). His caste was Gautam and complexion was dark. (5) vajjarisahasaMghayaNo, samacauraMso jhsoyro| tassa rAImaI kannaM, bhajjaM jAyai kesvo||6|| unakA vajraRSabhanArAca saMhanana aura samacaturasta saMsthAna thaa| unakA udara machalI ke samAna thaa| usakI bhAryA rAjImatI kanyA bane, isake lie kezava (kRSNa) ne (rAjA ugrasena se) yAcanA kii||6|| He was endowed with vajra-rishabh-narach samhanan (a specific type of constitution of human body where the joints are perfect and strongest) and samachaturasra samsthan (the anatomical structure of a human being where parallel lines drawn from the extremities of a body sitting cross-legged form a square and where all the parts of body above and below the navel are of standard dimensions). His stomach was streamlined like a fish. Keshav (Shrikrishna) sought the king's (Ugrasena's) daughter Raajimati's hand for him. (6) aha sA rAyavara-kannA, susiilaacaarupehinnii| savvalakkhaNasaMpannA, vijjusoyaamnnippbhaa||7|| vaha (rAjImatI) zreSTha rAjA kI putrI, suzIla, sundara tathA sarvazubha lakSaNa-sampanna thI tathA bijalI kI prabhA ke samAna usake zarIra kI kAnti thii||7|| . That daughter (Raajimati) of a glorious king was virtuous, beautiful and endowed with all noble signs and a lightning-like glowing complexion. (7) . jahAha jaNao tIse, vAsudevaM mhiddddhiyN| ihAgacchaU kumAro, jA. se kannaM dalAma 'hN||8|| usa kanyA ke pitA ne mahARddhivAna vAsudeva se kahA- yadi kumAra yahA~ Ae~ to maiM apanI putrI unheM de dU~gA // 8 // The father of this girl said to highly opulent Vaasudeva (Shrikrishna)-If the prince comes here I will certainly give him my daughter. (8) sabvosahIhi havio, kykouymNglo| divbajuyalaparihio, AbharaNehiM vibhuusio||9|| (ariSTanemi ko) sabhI prakAra kI auSadhiyoM se mizrita jala se snAna karAyA gayA, kautuka maMgala kiye gaye, divya yugala vastroM kA paridhAna tathA AbhUSaNoM se zRMgArita kiyA gayA // 9 // He (Arishtanemi) was given a bath with water mixed with a variety of beneficial herbs. Auspicious rituals were performed. He was adorned and embellished with divine dress and ornaments. (9)

Page #411
[275] dvAviMza adhyayana sacitra uttarAdhyayana sUtra mattaM ca gandhahatthiM, vAsudevassa jetttthgN| ArUDho sohae ahiyaM, sire cUDAmaNi jhaa||10|| vAsudeva ke sarvazreSTha matta gaMdhahastI para ArUr3ha hue ariSTanemi, mastaka para cUr3AmaNi ke samAna bahuta zobhAyamAna ho rahe the|| 10 // Riding the best and spirited king elephant (Gandhahasti) belonging to Vaasudeva, Arishtanemi looked beautiful like the jewel on a crown. (10) aha UsieNa chatteNa, cAmarAhi ya sohie| dasAracakkeNa ya so, savvao privaario||11|| dazAra cakra (dazoM dazArho) se ghire hue (parivRttaH) ariSTanemi U~ce chatra aura cAmaroM se zobhita the||11|| Arishtanemi was graced by tall umbrellas and whisks (chaamar) and surrounded by Dasharhas (the royal Yadav brothers). (11) cauraMgiNIe senAe, raiyAe jhkkm| turiyANa sanninAeNa, divveNa gagaNaM phuse // 12 // yathAkrama se caturaMgiNI senA sajAI gaI thI tathA vAdyoM ke divya nAda-ghoSa se AkAza gUMja rahA thaa||12|| The four limbed army was ready to march in rank and file and the sky resounded . with the divine sound of musical instruments. (12) eyArisIe iDDIe, juIe uttimAe y| niyagAo bhavaNAo, nijjAo vnnhipuNgvo||13|| isa prakAra kI ucca koTi kI Rddhi (ThATha-bATa) aura dyuti (camaka-damaka, zAna-zaukata) ke sAtha vRSNipuMgava (ariSTanemi-inakA kula vRSNi thA) apane bhavana se nikale // 13 // Thus, with such rich splendour and grandeur the best of Vrishnis (Arishtanemi) started from his palace. (13) aha so tattha nijjanto, dissa pANe bhydue| vADehiM paMjarehiM ca, sanniruddhe sudukkhie||14|| vahA~ se nikalane ke uparAnta unhoMne (ariSTanemi ne) bAr3oM aura piMjar3oM meM banda kiye gaye bhayagrasta aura ati duHkhI prANiyoM (pazu-pakSiyoM) ko dekhA // 14 // On the way he saw birds and animals, encaged and rounded in yards, overcome by panic and misery. (14) jIviyantaM tu saMpatte, maMsaTThA bhkkhiyvye| pAsettA se mahApanne, sArahiM innmbbvii-||15||

Page #412
tA, sacitra uttarAdhyayana sUtra dvAviMza adhyayana [276] ve prANI jIvana kI carama sthiti-mRtyu ke nikaTa the, mA~sa ke lie (mA~sabhakSiyoM dvArA) bhakSaNa kiye jAne vAle the| unheM isa sthiti meM dekhakara mahAprajJa ariSTanemi ne apane sArathI (mahAvata) se kahA- // 15 // Those beings were almost at the end of their life and were destined to be consumed by meat-eaters. Finding them in this state, sagacious Arishtanemi asked his mahout- (15) kassa aTThA ime pANA, ee savve suhesinno| vADehiM paMjarehiM ca, sanniruddhA ya acchahiM ? // 16 // ye sabhI sukha ke icchuka prANI bAr3oM aura piMjar3oM meM kisa kAraNa roke gaye haiM ? // 16 // Why all these joy seeking beings (birds and animals) have been confined to enclosures and cages? (16) aha sArahI tao bhaNai, ee bhaddA u paanninno| tujhaM vivAhakajjami, bhoyAveuM bahuM jaNaM // 17 // taba sArathI ne kahA-ye sabhI bhadra prANI Apake vivAha kArya meM Aye hue bahuta se logoM (mA~sabhojiyoM) ko khilAne ke liye pakar3e gaye haiN|| 17 // The mahout replied-All these gentle (innocent) beings have been caught to be offered, as food, to many flesh-eaters among the guests invited to attend your marriage ceremony. (17) soUNa tassa vayaNaM, bhupaanni-vinnaasnnN| cintei se mahApanne, sANukkose jiehi u-||18|| bahuta se prANiyoM ke vinAza sambandhI sArathI ke kathana ko sunakara mahAprajJa ariSTanemi apane mana meM isa prakAra vicAra karate haiM- // 18 // / Having heard these words of the mahout about the impending killing of numerous living beings, sagacious Arishtanemi thought- (18) jai majjha kAraNA ee, hammihiMti bahU jiyaa| na me eyaM tu nissesaM, paraloge bhavissaI // 19 // yadi mere kAraNa ina bahuta se prANiyoM kA vadha kiyA jAtA hai to yaha mere lie paraloka meM zreyaskara (ucita) nahIM hogA // 19 // / If so many living beings are killed for my sake it will not be to my advantage in the next world (future rebirth). (19) so kuNDalANa juyalaM, suttagaM ca mhaayso| AbharaNANi ya savvANi, sArahissa pnnaame||20|| isalie una mahAyazasvI ne kuNDala yugala, sUtraka tathA anya sabhI AbhUSaNa utArakara sArathI ko de diye // 20 //

Page #413
COALICIAL aw citra kramAMka 52 ILLUSTRATION No. 52

Page #414
556 @95959595555959595959555555595959595959595959595555959595555555@ citra paricaya 52 Illustration No. 52 rAjakumAra ariSTanemi kI karuNA (1) vivAha maNDapa kI ora bar3hate huye rAjakumAra ariSTanemi ne bAr3e meM banda pazu-pakSiyoM kI karuNa cItkAra sunI to hRdaya dravita ho utthaa| sArathi (mahAvata) se pUchane para patA calA ki ye saba usake vivAha - bhoja ke liye banda haiN| jAya / (2) ariSTanemi kA hRdaya karuNA-vigalita ho gyaa| sArathi ko apane kuNDala Adi puraskAra meM dete huye AjJA dI - samasta pazu-pakSiyoM ko tatkAla mukta kara diyA - -adhyayana 22, sU. 14-20 COMPASSION OF PRINCE ARISHTANEMI (1) While moving towards the wedding pavilion prince Arishtanemi heard the heart rending screams of encaged birds and animals, he was moved with compassion. On asking the mahout he came to know that all the innocent birds and animals were herded for his marriage feast. ( 2 ) Compassion melted Arishtanemi's heart. He awarded the mahout with his earrings and other ornaments and ordered him to release all the birds and animals. -Chapter 22, Aphorism 14-20 (c)5555555555555555555555555555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan pha

Page #415
[277] dvAviMza adhyayana sacitra uttarAdhyayana sUtra Then that glorious one put off all his ornaments including the pair of earrings and waistband and gave them to the mahout. (20) maNapariNAme ya kae, devA ya jahoiyaM smoinnnnaa| savvaDDhIe saparisA, nikkhamaNaM tassa kAuM je||21|| hRdaya meM (dIkSA ke) pariNAma utpanna hote hI unake yathocita abhiniSkramaNa ke lie devatAgaNa apanI Rddhi aura pariSad ke sAtha vahA~ upasthita ho gye|| 21 // The moment the idea (of renunciation) germinated in his mind, the gods descended (according the established custom), with all their glory and retinue for formal celebration of the event of his renunciation. (21) ... deva-maNussaparivuDo, sIyArayaNaM tao smaaruuddho| nikkhamiya bAragAo, revayayaMmi TThio bhgvN||22|| devatAoM aura manuSyoM se parivRtta bhagavAna ariSTanemi atyanta zreSTha zivikA ratna para ArUr3ha hue tathA dvArikA se calakara raivataka giri (giranAra parvata) para avasthita hue|| 22 // Bhagavan Arishtanemi sat in an excellent palanquin. Surrounded by gods and men he passed through the city of Dvaraka and ascended Raivatak (Giranar) hill. (22) ujjANaM saMpatto, oiNNo uttimAo siiyaao| sAhassIe parivuDo, aha nikkhamaI u citthiN||23|| udyAna meM pahu~ce, zivikA se utare aura eka hajAra vyaktiyoM ke sAtha citrA nakSatra meM bhagavAna ne niSkramaNa kiyaa|| 23 // He arrived in a garden, descended from his palanquin and accepted self-initiation with one thousand other persons, when the moon was in Chitra Nakshatra (Asterism). (23) . aha se sugandhagandhie, turiyaM muykuNcie| sayameva lucaI kese, paMcamuTThIhiM smaahio||24|| taba samAhita ariSTanemi ne apane sugandhita, dhuMgharAle aura komala sira ke kezoM kA svayaM apane hAtha se paMcamuSTi loMca kiyA // 24 // After that, the self-initiated (Arishtanemi) performed the five-fistful plucking out of his curly, perfumed and soft hairs. (24) vAsudevo ya NaM bhaNai, luttakesaM jiindiyaM / icchiyamaNorahe turiyaM, pAvesu taM damIsarA // 25 // vAsudeva kRSNa ne kezavihIna aura jitendriya bhagavAna ariSTanemi se kahA-he damIzvara! tuma apane icchita manoratha ko zIghra hI prApta kro|| 25 // Then to Bhagavan Arishtanemi, the tonsured and the victor of senses, Vaasudeva (Shrikrishna) said-O lord of ascetics! May you soon attain your desired goal. (25)

Page #416
sacitra uttarAdhyayana sUtra dvAviMza adhyayana [278] nANeNaM daMsaNeNaM ca, caritteNa taheva y| khantIe muttIe, vaDDhamANo bhavAhi y||26|| jJAna, darzana, cAritra, kSamA aura nirlobhatA ke sAtha bar3hate rho|| 26 // Continue progressing on the path of right knowledge-faith-conduct and ever enhancing forgiveness and non-covetousness. (26) evaM te rAmakesavA, dasArA ya bahU jnnaa| ariTThaNemiM vandittA, aigayA baargaapuriN||27|| isa taraha balarAma, kRSNa, dazArha tathA anya bahuta se vyakti bhagavAna ariSTanemi ko vandana karake dvArikApurI ko vApasa lauTa gye|| 27 // Thus Balarama, Krishna, Dasharhas and many other persons returned to Dvarakapuri after paying homage to Bhagavan Arishtanemi. (27) soUNa rAyakannA, pavvajjaM sA jiNassa u| nIhAsA ya nirANandA, sogeNa u smutthyaa||28|| bhagavAna kI pravrajyA ke viSaya meM sunakara rAjakanyA rAjImatI kA ha~sanA, prasannatA, Ananda-saba samApta ho gye| vaha zoka kI adhikatA se vyApta ho gii| use gaharA zoka huaa|| 28 // Hearing the news of initiation of Arishtanemi, the laughter, gaiety and joy of princess Raajimati all vanished. She was overwhelmed with grief. She was in a deep anguish. (28) rAImaI vicinteha, dhiratthu mama jiiviyN| jA 'haM teNa pariccattA, seyaM pavvaiuM mm||29|| rAjImatI ne vicAra kiyA-mere jIvana ko dhikkAra hai| cU~ki maiM unakI parityaktA hU~, isalie merA pravajita honA hI ucita (zreSTha) hai|| 29 // Raajimati thought-Shame upon my life that I have been forsaken by him; therefore it is better for me too to get initiated. (29) aha sA bhamarasannibhe, kucc-phnng-psaahie| sayameva lucaI kese, dhiimantA vvssiyaa||30|| ataH dhairyazAlinI aura dRr3ha nizcayI rAjImatI ne kU~cI aura kaMghI se sa~vAre hue bhramara ke samAna kAle kezoM kA apane hAtha se loMca kiyaa|| 30 // Hence patient and determined Raajimati plucked her combed and brushed bumblebee-like black hairs with her own hands. (30) vAsudevo ya NaM bhaNai, luttakasaM jiindiyaM / saMsArasAgaraM ghoraM, tara kanne ! lahuM lhuN||31|| kezaloMca kI huI va jitendriya rAjImatI se kRSNa ne kahA-he kanye! isa ghora saMsAra-sAgara ko zIghrAtizIghra pAra kro|| 31 //

Page #417
citra kramAMka 53 ILLUSTRATION No. 53

Page #418
@95959595555555595555555595555555555959595555555595959555 5555555555555555 citra paricaya 53 Illustration No. 53 kumAra ariSTanemi kI pravajyA (1) viraktamAna ariSTanemi pravrajita ho gaye / vasudeva, samudravijaya, balabhadra evaM vAsudeva zrIkRSNa ne unheM vandanA kI / (2) ariSTanemi ke toraNa dvAra se lauTakara pravrajita hone kI sUcanA milate hI dulhana rAjImatI mUcchita ho gii| - adhyayana 22, sU. 25-28 INITIATION OF PRINCE ARISHTNEMI (1) Detached Arishtnemi got self-initiated. Vasudeva, Samudravijaya, Balabhadra and Vaasudeva Shrikrishna paid him homage. (2) Hearing the news of return of Arishtanemi from the pavilion gate and getting initiated Rajimati, the bride, became unconscious. -Chapter 22, Aphorism 25-28 5555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphafa556 @55555555559555555595555555@

Page #419
[279] dvAviMza adhyayana sacitra uttarAdhyayana sUtra Vaasudeva (Shrikrishna) said to Raajimati, the tonsured and the victor of sensesO Lady! Cross this ocean of worldly existence as soon as possible. (31) sA pavvaiyA santI, pavvAvesI tahiM bhuN| sayaNaM pariyaNaM ceva, sIlavantA bhussuyaa||32|| zIlavatI tathA bahuzruta rAjImatI ne pravrajita hokara apane sAtha bahuta se svajanoM aura parijanoM ko dIkSita (pravrajita) karAyA // 32 // After initiation chaste and learned Raajimati inspired and made many of her relatives and friends to get initiated. (32) giriM revayayaM jantI, vAseNullA u antraa| vAsante andhayAraMmi, anto layaNassa sA tthiyaa||33|| raivataka giri para jAtI huI vaha (rAjImatI) bIca meM hI varSA se bhIga gaI, joradAra varSA se andhakAra chA jAne para vaha Azraya ke lie eka guphA ke andara praviSTa hokara Thahara gaI // 33 // While ascending Raivatak hill she (Raajimati) got drenched in rain. When it became dark (due to heavy rains) she entered a cave for shelter and stayed there. (33) cIvarAI visArantI, jahA jAya tti paasiyaa| rahanemI bhaggacitto, pacchA diTTho ya tIi vi||34|| apane gIle vastroM (cIvara) ko sakhAne ke lie phailAtI haI yathAjAta (nagna) rUpa meM rAjImatI ko dekhakara rathanemi kA citta vicalita ho gyaa| phira rAjImatI ne bhI use (rathanemi ko) dekhA // 34 // . While she took off her dress and was spreading the same for drying up, Rathanemi (meditating in the cave) saw her in her birthday suit (completely nude) and lost his poise. And then Raajimati also saw him (Rathanemi). (34) bhIyA ya sA tahiM daTuM, egante saMjayaM tyN| bAhAhiM kAuM saMgopha, vevamANI nisIyaI // 35 // vahA~ usa guphA ke ekAnta meM samudravijaya ke putra rathanemi ko dekhakara rAjImatI bhayabhIta ho gii| bhaya se kA~patI huI vaha apanI donoM bAhuoM se zarIra ko saMgopana karake baiTha gaI // 35 // When she saw Rathanemi, Samudravijaya's son, in the lonely cave, Raajimati was frightened. Trembling with fear she sat down covering her body with her arms. (35) aha so vi rAyaputto, smuddvijyNgo| bhIyaM paveviyaM daTuM, imaM vakkaM udaahre-||36|| taba samudravijaya ke aMgajAta (Atmaja) rAjaputra (rathanemi) ne bhayabhIta aura kA~patI huI rAjImatI ko dekhakara isa prakAra kA vacana kahA- // 36 // When prince Rathanemi, Samudravijaya's own son, saw her trembling with fear,. he uttered these words- (36)

Page #420
in sacitra uttarAdhyayana sUtra dvAviMza adhyayana [ 280] rahanemI ahaM bhadde !, surUve ! cArubhAsiNi ! mamaM bhayAhi suyaNU!, na te pIlA bhvissii||37|| (rathanemi-) he bhadre ! maiM rathanemi huuN| he surUpe! he madhurabhASiNI! he sutanu ! mujhe svIkAra kara le| tujhe kisI prakAra kI koI pIr3A nahIM hogii|| 37 // (Rathanemi-) O Lady! I am Rathanemi. O beauty! O sweetly-speaking! O tender one! Please accept me. You will have no cause of pain or complaint of any kind. (37) ehi tA bhuMjimo bhoe, mANussaM khu sudullhN| bhuttabhogA tao pacchA, jiNamaggaM crissmo||38|| Ao, pahale hama bhogoM ko bhoga leN| manuSya-janma nizcaya hI bahuta durlabha hai| bhogoM ko. bhogane ke bAda, bhuktabhogI banakara hama jina-mArga kA AcaraNa kreNge|| 38 // Come, let us enjoy pleasures first; because, to be born as a human being is, indeed, very rare. After having enjoyed pleasures we will take to the path of the Jina. (38) daThThaNa rahanemiM taM, bhggujjoypraaiyN| rAImaI asambhantA, appANaM saMvare tahiM // 39 // saMyama ke prati hIna-utsAha aura bhoga-vAsanA se parAjita rathanemi ko dekhakara rAjImatI ghabar3AI nahIM (asambhantA) usane vastroM se apane zarIra ko puna: AvRtta kara liyaa|| 39 // Seeing Rathanemi to be devoid of any enthusiasm for ascetic-discipline and overwhelmed by carnal desires, Raajimati was not afraid. She covered herself again with her clothes. (39) aha sA rAyavarakannA, suTThiyA niymvve| jAI kulaM ca sIlaM ca, rakkhamANI tayaM ve|| 40 // tatpazcAt niyamoM aura vratoM meM samyak prakAra se avicala (susthita) usa zreSTha rAjakanyA rAjImatI ne jAti, kula aura zIla kI rakSA karate hue rathanemi se kahA- // 40 // Then perfectly unwavering in observation of her codes and vows, that noble princess (Raajimati) protecting her clan, family and honour, said to Rathanemi-(40) jai si rUveNa vesamaNo, lalieNa nlkuubro| tahA vi te na icchAmi, jaI si sakkhaM purndro||41|| (rAjImatI-) yadi tU rUpa meM vaizramaNa ke samAna hai, lalitakalAoM meM nalakUbara deva jaisA hai, yahA~ taka ki tU sAkSAt indra hai to bhI maiM terI icchA nahIM karatI / / 41 // (Raajimati-) Even if you were as beautiful as Vaishraman, as accomplished as Nalakubar in fine arts, so much so that you were the image of the king of gods himself, I would still have no desire for you. (41)

Page #421
[281] dvAviMza adhyayana sacitra uttarAdhyayana sUtratA pakkhaMde jaliyaM joiM, dhUmakeuM duraasyN| necchanti vaMtayaM bhottuM, kule jAyA agNdhnne||42|| agandhana kula meM utpanna hue sarpa dhUma kI dhvajA vAlI jalatI huI duSpraveza agni meM praveza kara jAte haiM, kintu vamana kiye hue apane viSa ko punaH pInA nahIM caahte|| 42 // Serpents of the Agandhan species burn themselves in fire rather then drinking again their vomited venom. (42) dhiratthu te 'jasokAmI ! jo taM jiiviykaarnnaa| vantaM icchasi AveDaM, seyaM te maraNaM bhave // 43 // he apayaza kI icchA karane vAle! tujhe dhikkAra hai ki tU bhogI jIvana ke lie vamita kiye hue bhogoM ko punaH bhoganA cAhatA hai| isase to terA mara jAnA hI zreyaskara hai||43|| Shame on you, you covetous for infamy! You wish to enjoy the vomited pleasures in order to lead a life of indulgences. It is better for you to die. (43) ahaM ca bhoyarAyassa, taM ca si andhgvnnhinno| mA kule gandhaNA homo, saMjamaM nihuo cr||44|| maiM bhojarAja (bhojavRSNi) kI pautrI hU~ aura tU andhakavRSNi kA pautra hai| kula meM gandhana sarpa ke samAna mata ho| sthira hokara saMyama kA AcaraNa kara // 44 // I am the grand daughter of Bhoj-raj (Bhoj-vrishni) and you are the grandson of Andhakvrishni. Do not be like a Gandhana serpent (who sucks back the vomited poison under spell of mantra) in the family. Follow the ascetic-discipline unwaveringly. (44) jai taM kAhisi bhAvaM, jA jA dicchasi naario| vAyAviddho vva haDo, aTThi appA bhavissasi // 45 // yadi tU jina-jina striyoM ko dekhegA aura una-una ke prati isI prakAra se rAgabhAva karegA to vAyu se prerita har3a vanaspati ke samAna asthira-AtmA ho jaayegaa|| 45 // If you are tempted by every women you see, you will be pliable like a Hada plant (a plant that has no stalk) is in the wind. (45) govAlo bhaNDavAlo vA, jahA tddvv'nnissro| evaM aNissaro taM pi, sAmaNNassa bhvisssi||46|| jisa prakAra gopAla aura bhANDapAla una gAyoM tathA kirAne ke sAmAna ke svAmI nahIM hote, usI prakAra tU bhI zrAmaNyabhAva kA svAmI nahIM ho skegaa|| 46 // As cowherd and storekeeper are not the owners of cows and groceries, in the same way you will not be able to become the owner of sage-hood. (46) kohaM mANaM nigiNhittA, mAyaM lobhaM ca svvso| indiyAiM vase kAuM, appANaM uvasaMhare // 47 //

Page #422
in sacitra uttarAdhyayana sUtra dvAviMza adhyayana [282] tU krodha, mAna, mAyA, lobha-ina kaSAyoM ko pUrNa rUpa se nigraha karake tathA indriyoM ko vaza meM karake apanI AtmA ko asaMyama se haTAkara saMyama meM sthira (uvasaMhare) upasaMhAra kara // 47 // Abandoning all four passions-anger, conceit deceit and greed, and controlling the senses, shifting your soul from indiscipline submit it or employ it firmly to the pursuit of ascetic-discipline. (47) tIse so vayaNaM soccA, saMjayAe subhaasiyN| aMkuseNa jahA nAgo, dhamme sNpddivaaio||48|| usa saMyatA rAjImatI ke subhASita vacanoM ko sunakara rathanemi samyak prakAra se dharma meM usI taraha sthira ho gayA jisa taraha hAthI aMkuza se vaza meM ho jAtA hai|| 48 // Having heard these well-said words of restrained Raajimati, Rathanemi became steady in religion (restraint) as an elephant is steadied by a hook. (48) maNagutto vayagutto, kAyagutto jiindio| sAmaNNaM niccalaM phAse, jAvajjIvaM dddhvvo||49|| vaha (rathanemi) mana, vacana, kAyA se gupta aura jitendriya ho gyaa| dRr3havratI banakara jIvanabhara nizcala rUpa se zrAmaNya kA pAlana karatA rahA // 49 / / He (Rathanemi) became restrained in mind, speech and body; he also became a victor of senses. Being firm in observance of vows, he unwaveringly practiced asceticism all his life. (49) uggaM tavaM carittANaM, jAyA doNi vi kevlii| savvaM kamma khavittANaM, siddhi pattA annuttrN||50|| ugra tapa kA AcaraNa karake donoM (rathanemi aura rAjImatI) ne hI kaivalya prApta kiyA aura sampUrNa karmoM kA kSaya karake anuttara siddhagati ko prApta hue||50|| Practicing rigorous austerities they both (Raajimati and Rathanemi) attained omniscience and after destroying all karmas reached the ultimate state of liberation. (50) evaM karenti saMbuddhA, paNDiyA pviykkhnnaa| viNiyadRnti bhogesu, jahA so purisottmo||51|| -tti bemi| sambuddha, tattvavettA paNDita aura vicakSaNa vyakti aisA hI karate haiN| puruSoM meM uttama rathanemi ke samAna ve bhogoM se nivRtta ho jAte haiM // 51 // / -aisA maiM kahatA huuN| Enlightened, sagacious and unique individuals do like that. Like Rathanemi, the noble among man, they turn away from mundane indulgences. (51) -Sol say.

Page #423
[283 ] dvAviMza adhyayana sacitra uttarAdhyayana sUtra - vizeSa spaSTIkaraNa Milk gAthA 5-lakSaNa-pravacanasAroddhAra vRtti (patra 410-11) meM batAyA gayA hai ki "zarIra ke sAtha utpanna hone vAle chatra, cakra, aMkuza Adi rekhAjanya cihna lakSaNa kahe jAte haiN| sAdhAraNa manuSyoM ke zarIra meM 32, baladeva-vAsudeva ke 108 aura cakravartI tathA tIrthaMkara ke zarIra para 1008 zubha lakSaNa hote haiN|" gurujanoM ke nAma se pUrva 108 yA 1008 zrI kA prayoga inhIM lakSaNoM kA sUcaka hai| gAthA 6-saMhanana kA artha hai-bandhana-haDDiyoM ke bndhn| zarIra ke sandhi aMgoM kI donoM haDDiyA~ paraspara A~TI lagAye hue hoM, una para tIsarI haDDI kA veSTana-lapeTa ho aura cauthI haDDI kI kIla una tInoM ko bheda rahI ho, isa prakAra kA vajra jaisA sudRr3ha asthibandhana "vajra-RSabha-nArAca" saMhanana hai| saMhanana ke chaha prakAra haiN| saMsthAna-zarIra kI AkRti ko saMsthAna kahate haiN| (prajJApanA 23/2) - pAlathI mArakara baiThane para jisa vyakti ke cAroM koNa sama hoM, vaha "samacaturasra" nAmaka sarvazreSTha saMsthAna hai| saMsthAna ke chaha prakAra haiN| (prajJApanA 23/2) gAthA 9-kautuka-maMgala-vivAha ke pUrva vara ke lalATa para mUzala kA sparza karavAnA Adi kArya kautuka haiN| dahI, akSata, dUdha, candana Adi dravya maMgala kahalAte haiN| (vR. vR.) divya-yugala-prAcInakAla meM antarIya-nIce pahanane ke liye dhotI aura uttarIya-Upara or3hane ke liye cAdara, ye do hI vastra pahane jAte the| usI kA nAma divya yugala hai| gAthA 10-gandhahastI-saba hAthiyoM meM zreSTha hotA hai| isakI gandha se anya hAthI hataprabha ho jAte haiM, bhayabhIta hokara bhAga khar3e hote haiN| gAthA 11-samudravijaya, akSobhya, vasudeva Adi dasa bhAI the| unake samUha ko "dasAra cakra" kahate the| gAthA 13-andhaka aura vRSNi do bhAI the| vRSNi ariSTanemi ke pitAmaha arthAt dAdA hote the-inase "vRSNikula" kA pravartana huaa| dazavaikAlika Adi ke anusAra donoM bhAiyoM ke nAma se "andhaka vRSNikula" bhI prasiddha thaa|

Page #424
on sacitra uttarAdhyayana sUtra gifagt 3Tezler [ 284] IMPORTANT NOTES Verse 5-Lakshan (signs or marks) - The commentary (vritti) of Pravachanasaaroddhaar (leaf 410,411) mentions that the congenital marks, including umbrella, wheel and goad, appearing as outlines on the body are called lakshan. It is believed that on the body of an average man a maximum of 32 auspicious marks may be seen; this number could be 108 in case of Baladeva and Vaasudeva and 1008 in case of a Chakravarti and Tirthankar. The honorific numbers 108 and 1008 added before the names of venerable persons reflects this belief. Verse 6--Vajra-rishabh-narach samhanan--The skeletal constitution of body is called samhanan and it is of six kinds based on the perfection of joints. The best among these is this Vajrarishabh-narach samhanan. It has been described as the constitution where the joints conform to perfection of the order-two bones joint as snug and perfect as an infant monkey holds its mother, a third bone joins as a sleeve and a fourth as plug-socket. Such skeletal constitution with most strong and perfect joints is called Vajra-rishabh-narach samhanan. All the epoch makers (Shalaka Purush) are endowed with this constitution. (Avashyak Churni, pp. 129-130) Samachaturasra samsthan-An anatomical structure of a human being where all the parts of body above and below the navel are of standard dimensions. The dimensions increase and decrease proportionately. The height of the body is 108 times the width of a finger (angul). When parallel lines drawn from the extremities of a body sitting cross-legged form a square, the anatomical structure is called Samachaturasra Samsthan. (Illustrated Anuyogadvar Sutra, 205) Verse 9--Kautuk-mangal-Before the marriage ceremony, touching the bride-groom's forehead with mace and other such rituals are called kautuk. Auspicious substances like curd, rice, milk, sandalwood and the like are called mangal. (V.V.) Divya-yugal (Divine pair)-In ancient ages the dress in vogue was in pairs. The lower half was called Antariya it was generally dhoti, a long cloth methodically wrapped around at waist to cover the lower part of the body. The upper half was called Uttariya and it was generally a chaadar, a large oblong scarf to cover the upper half. Verse 10-Gandhahasti-A bull elephant of the best class, whose very smell is said to frighten common elephants. Verse 11-Samudravijaya, Akshobhya, Vasudeva etc., were ten brothers heading the Yadav clan. The ten brothers as a group were popularly known as Dashaar Chakra. Verse 13--Andhak and Vrishni were two brothers. Vrishni was Arishtanemi's grandfather. He was the founder of Vrishni clan. According to Dashavaikalik and some other scriptures the clan was also popularly known as Andhak-Vrishni clan.

Page #425
[285] trayoviMza adhyayana sacitra uttarAdhyayana sUtra teIsavA~ adhyayana : kezI-gautamIya pUrvAloka prastuta adhyayana kA nAma kezI-gautamIya hai| kumAra zramaNa kezI bhagavAna pArzvanAtha kI paramparA ke caturtha paTTadhara the aura gautama gaNadhara bhagavAna mahAvIra ke paTTaziSya the| donoM hI prakANDa vidvAn aura viziSTa jJAnI the| zrAvastI nagarI ke tinduka udyAna meM donoM meM jo tattvacarcA huI usakA isa adhyayana meM rocaka va preraka varNana hai| kezIkumAra zramaNa apane saMgha sahita tinduka udyAna meM Thahare aura gautama gaNadhara apane saMgha sahita koSThaka udyAna meM tthhre| donoM ke ziSya jaba gocarI Adi ke lie jAte to paraspara milate, vicAra-vimarza bhI karate lekina donoM ke AcAra meM bheda hone ke kAraNa donoM ke hI sAdhu saMzaya meM par3a gye| apane-apane guruoM se kahA-jaba hamArA lakSya eka hai, mukti-prApti to phira yaha bheda kisalie hai? donoM ne milakara ina bhedoM ko spaSTa karane kA nirNaya kiyaa| apane se jyeSTha mAnakara vinaya maryAdA kA pAlana karate hue gautama gaNadhara apane saMgha sahita tinduka udyAna meM phuNce| kezIkumAra zramaNa ne unakA yathocita Adara kiyA aura yogya Asana diyaa| kezIkumAra zramaNa ne sacela-acela, veza-bhUSA, cAturyAma, paMcamahAvrata Adi ke sambandha meM prazna kiye| gautama svAmI ne batAyA-veza Adi to loka-pratIti Adi ke lie haiM; mukti ke vAstavika kAraNa to jJAna-darzana-cAritra-tapa haiM; jisake viSaya meM donoM hI ekamata haiN| cAturyAma tathA paMcamahAvrata ke viSaya meM batAyA ki prathama tIrthaMkara ke sAdhu Rjujar3a hote haiM aura madhyama 22 tIrthaMkaroM ke ziSya RjuprAjJa hote haiM; ve jaldI hI saralatApUrvaka tattva ko samajhakara tadanusAra AcaraNa kara lete haiM; lekina antima tIrthaMkara ke ziSya vakrajar3a hote haiN| isaliye bhagavAna mahAvIra ne niyamopaniyamoM meM yuga ke anurUpa vyAvahArika parivartana kiye haiN| isake uparAnta kezIkumAra zramaNa dvArA prastuta kiye gaye zatruoM, bandhanoM, latA, duSTa azva, mArga-kumArga, mahAdvIpa Adi pratIkAtmaka praznoM kA bhI gautama svAmI ne samucita samAdhAna diyaa| kezIkumAra zramaNa ke sabhI prazna samAhita ho gaye aura unhoMne apane saMgha sahita paMcamahAvrata dharma svIkAra kiyA tathA bhagavAna mahAvIra ke saMgha meM sammilita ho gye| isa adhyayana kI sarvAdhika zaktizAlI preraNA yaha hai ki jijJAsAoM aura saMzayoM kA nirNaya vArtAlApa dvArA udAra buddhi se kiyA jAnA caahiye| dUsarI vizeSatA yaha hai ki mUla ko jyoM kI tyoM rakhate hue deza-kAla kI paristhitiyoM ke anusAra bAhya parivartanoM ko svIkAra karane se dharma meM jIvantatA banI rahatI hai| prastuta adhyayana meM 89 gAthAe~ haiN|

Page #426
sacitra uttarAdhyayana sUtra Fellaist 378274a [ 286 ] TRAYOVIMSH ADHYAYAN : KESHI-GAUTAMIYA wa ICCO Foreview The name of this chapter is Keshi-Gautamiya. In Bhagavan Parshvanaath's lineage Kumar-shraman Keshi was the fourth head of the order (pattadhara). Gautam Ganadhar was the chief disciple of Bhagavan Mahavir. Both were accomplished scholars and sagacious individuals. This chapter lucidly describes the inspiring dialogue on metaphysics these two had in the Tinduk garden of Shravasti city. Kumar-shraman Keshi was staying in Tinduk garden with his group of disciples and Gautam Ganadhar in Koshthak garden with his group of disciples. When the disciples of these two went out to seek alms or to perform some other duty, they used to meet each other and talk. However, due to their mutually variant codes of conduct they soon got confused. Both the groups asked their respective gurus-When our goal is same, liberation, why these differences? The two leaders decided to meet and clarify these differences. Considering Kumarshraman Keshi to be the senior and following the protocol of modesty Gautam Ganadhar came to Tinduk garden with his disciples. Kumar-shraman Keshi gave him due respect and offered seat with honour. Kumar-shraman Keshi put forth his questions regarding many topics including clad and unclad, dress code, four vows and five vows. Gautam explained that dress is mere social code and only for the convenience of identification by masses. The true pursuit of liberation is through right knowledge, perception faith, conduct and austerities, on which both the organizations have the same view. Regarding four vows and five vows Gautam explained that the followers of the first Tirthankar are ignorant but simple, those of the twenty two in-between Tirthankars are simple but wise. They all easily understand the fundamentals and practise accordingly. But the followers of the last Tirthankar are ignorant as well as perverted. Therefore Bhagavan Mahavir made necessary pragmatic amendments in the codes and sub-codes to suit the prevailing conditions. After that Gautam Ganadhar gave suitable explanations for the metaphoric queries put forth by Kumar-shraman Keshi including those about enemies, bondage, creeper, rogue horse, right and wrong path and continents. All doubts of Kumar-shraman Keshi were removed and consequently he accepted the religion of five great vows to join Bhagavan Mahavir"s religious organization (sangh). The most powerful message of this chapter is that all queries and doubts should be removed through open-minded dialogue and deliberation. The other message is that keeping the basic fundamentals same, acceptance of procedural and formal changes to suit the varying conditions of time and place keeps the religion live and pulsating. The chapter has 89 verses.

Page #427
[287 ] trayoviMza adhyayana sacitra uttarAdhyayana sUtra teviMsaimaM ajjhayaNaM : kesigoyamijjaM trayoviMza adhyayana :kezi-gautamIya Chapter-23 : KESHI AND GAUTAM jiNe pAse tti nAmeNa, arahA logpuuio| saMbuddhappA ya savvannU, dhammatitthayare jinne||1|| rAga-dveSa Adi Antarika ripuoM ke vijetA, pArzva nAma ke lokapUjita arhan jina svataH sambuddha, sarvajJa, vItarAga aura dharmatIrtha ke pravartaka the||1|| There was a self-enlightened (svayam-sambuddha) Jina named Parshva, who was conqueror of all inner enemies, revered by all, omniscient, absolutely detached and founder of the ford of religion. (1) tassa logapaIvassa, Asi sIse mahAyase / kesIkumAra-samaNe, vijjaa-crnn-paarge||2|| una lokapradIpa bhagavAna pArzvanAtha ke ziSya kezIkumAra zramaNa jJAna aura cAritra (vijjAcaraNa) ke pAragAmI the||2|| Kumar-shraman Keshi, the disciple of the said lamp of wisdom, Bhagavan Parshvanaath, was very famous and a great master of right knowledge and conduct. (2) ohinANa-sue buddhe, siissNgh-smaaule| gAmANugAma rIyante, sAvatthiM ngrimaage||3|| ve avadhijJAna aura zrutajJAna se prabuddha (padArthoM ke svarUpa ke jJAtA) the| apane ziSya saMgha ke sAtha vihAra karate hue ve zrAvastI nagarI meM aaye|| 3 // He was endowed with Avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance) and Shrut-jnana (scriptural knowledge). While wandering from one village to another with a group of his disciples, he came to Shravasti city. (3) tinduyaM nAma ujjANaM, tammI ngrmnnddle| phAsue sijjasaMthAre, tattha vaasmuvaage||4|| nagarI ke samIpa tinduka nAma kA udyAna thaa| vahA~ prAsuka (nirdoSa) zayyA-saMstAraka upalabdha thA, ata: vahA~ Thahara gye||4|| Near that city there was a park named Tinduk. As faultless place of stay and bed were available, he stayed in that park. (4) aha teNeva kAleNaM, dhammatthiyare jinne| bhagavaM vaddhamANo tti, savvalogammi vissue||5||

Page #428
sacitra uttarAdhyayana sUtra usI samaya dharmatIrtha ke pravarttaka, jina, bhagavAna varddhamAna; jo sampUrNa loka meM pUjita aura vizruta the // 5 // trayoviMza adhyayana [ 288] During the same period there lived Bhagavan Vardhamaan (Mahavir), the founder of the religious ford and Jina, who was renowned and adored by all. (5) tassa logapaIvassa, Asi sIse mahAyase / bhagavaM goyame nAmaM, vijjA - caraNapArage // 6 // una loka-pradIpa varddhamAna ke ziSya bhagavAna gautama jJAna - cAritra ke pAragAmI aura mahAyazasvI the // 6 // Bhagavan Gautam, the disciple of the said lamp of wisdom, Bhagavan Vardhamaan, was also very famous and a great master of right knowledge and conduct. (6) bArasaMgaviU buddhe, sIsa - saMgha- samAule / gAmANugAmaM rIyante, se vi sAvatthimAgae // 7 // bAraha aMgoM ke jJAtA prabuddha gautama bhI apane ziSya saMgha sahita grAmAnugrAma vihAra karate hue zrAvastI nagarI meM Aye // 7 // Enlightened Gautam, an expert of twelve Angas (the corpus of the twelve limbed Jain canon), also came to Shravasti city while wandering from one village to another with his disciples. ( 7 ) koTThagaM nAma ujjANaM, tammI nayaramaNDale / phAsue sijjasaMthAre, tattha vAsamuvAgae // 8 // nagarI ke nikaTa koSThaka nAma kA udyAna thA, vahA~ prAsuka zayyA - saMstAraka Adi sulabha the, ataH ve vahA~ Thahara gaye // 8 // Near that city there was a park named Koshthak. As faultless place of stay and bed were available, he stayed in that park. ( 8 ) kesIkumAra-samaNe, goyame ya mahAyase / ubhao vi tattha vihariMsu, allINA susamAhiyA // 9 // AtmalIna (allINA) aura samyak samAdhi se yukta kumArazramaNa kezI aura mahAn yazasvI gautama-donoM hI vahA~ (nagarI meM) vicarate the // 9 // Kumar-shraman Keshi and most glorious Gautam both lived in the city engrossed in soul with perfect serenity. (9) tavassiNaM / ubhao sIsasaMghANaM, saMjayANaM tattha cintA samuppannA, guNavantANa tAiNaM - // 10 // saMyatA, tapasvI, guNavAna aura chaha kAyA ke rakSaka donoM hI ziSya-saMghoM meM yaha cintana samutpanna huA - // 10 //

Page #429
[289] trayoviMza adhyayana sacitra uttarAdhyayana sUtra in The disciple-groups of these two, who were restrained, austere, virtuous and protectors of all the six classes of living beings, got preoccupied with these reflections- (10) keriso vA imo dhammo ?, imo dhammo va keriso? AyAradhammapaNihI, imA vA sA va kerisii?||11|| yaha kaisA dharma hai? aura yaha kaisA dharma hai? AcAra dharma kI vyavasthA (paNihI) yaha kaisI hai? aura yaha kaisI hai? // 11 // ___How is this (our) religion defined? How is that (their) religion defined? How is this (our) code of conduct defined? How is that (their) code of conduct defined? (11) cAujjAmo ya jo dhammo, jo imo pNcsikkhio| desio vaddhamANeNa, pAseNa ya mhaamunnii||12|| yaha cAturyAma dharma hai, isakA pratipAdana mahAmuni pArzvanAtha ne kiyA hai aura yaha paMcazikSA rUpa dharma hai, isakA upadeza mahAmuni varddhamAna ne kiyA hai||12|| This is the religion of four dimensions (great vows) propagated by great sage Parshvanaath and that is the religion of five edicts (great vows) propagated by great sage Vardhamaan. (12) ___ acelago ya jo dhammo, jo imo sntruttro| egakajja-pavannANaM, visese kiM nu kAraNaM ? // 13 // bhagavAna vardhamAna ne yaha acelaka dharma (vastrarahita va alpa vastra vAlA) batAyA hai jabaki bhagavAna pArzvanAtha ne sAntarottara-(raMga-biraMge va mUlyavAna vastroM vAlA) dharma kI prarUpaNA kI hai| eka hI lakSya ke lie pravRtta sAdhakoM meM yaha bheda kyoM hai? // 13 // Bhagavan Vardhamaan has prescribed this Achelak (sky-clad or meagerly clad) religion; while Bhagavan Parshvanaath has prescribed religion with multi-coloured and costly garbs. Pursuing the same end, why these differences for the aspirants ? (13) aha te tattha sIsANaM, vinAya pvitkkiyN| sAgame kayamaI, ubhao kesi-goymaa||14|| ziSyoM ke zaMkAyukta (pavitakkiya) vicAra-vimarza ko jAnakara kezI aura gautama-donoM ne hI paraspara milane kI icchA kii|| 14 // Knowing about the confusion plaguing the minds of their disciples, both Keshi and Gautam thought of meeting each other. (14) goyame paDirUvannU, siissNgh-smaaule| jeTuM kulamavekkhanto, tinduyaM vnnmaago||15|| yathocita vinaya vyavahAra ke jJAtA gautama kezIzramaNa ke kula ko jyeSTha kula samajhakara apane ziSya samUha ke sAtha tinduka udyAna meM aaye|| 15 //

Page #430
tI sacitra uttarAdhyayana sUtra trayoviMza adhyayana [290] Well versed with proper courteous behaviour and considering Keshi's school to be senior than his, Gautam went to Tinduk garden along with his disciples. (15) kesIkumAra-samaNe, goyamaM dissmaagyN| paDirUvaM paDivattiM, samma sNpddivjjii||16|| gautama ko Ate hue dekhakara kezIkumAra zramaNa ne samyak prakAra se unake anurUpa Adara-satkAra kiyaa||16|| When Keshi saw him coming, he greeted Gautam with appropriate honour due to him. (16) palAlaM phAsuyaM tattha, paMcamaM kusataNANi y| goyamassa nisejjAe, khippaM sNpnnaame||17|| gautama ko baiThane ke lie zIghra hI unhoMne prAsuka payAla (brIhi Adi cAra dhAnoM ke ghAsa) aura pA~cavA~ kuza-tRNa diyaa|| 17 // Without any delay he offered Gautam seats made of faultless (free of living organism) palaal (four kinds of straw, namely Sali, Brihika, Kodrava and Ralak) and also a fifth kind, Kush. (17) kesIkumAra-samaNe, goyame ya mhaayse| ubhao nisaNNA sohanti, cnd-suur-smppbhaa||18|| vahA~ baiThe hue kezIkumAra zramaNa aura mahAyazasvI gautama-donoM candra aura sUrya ke samAna suzobhita ho rahe the|| 18 // Sitting there, Kumar-shraman Keshi and renowned Gautam looked scintillating like the moon and the sun. (18) samAgayA bahU tattha, pAsaNDA kougA migaa| gihatthANaM aNegAo, sAhassIo smaagyaa||19|| kautUhala kI dRSTi vAle anya sampradAyoM ke parivrAjaka (pASaNDa) tathA aneka sahasra zrAvaka bhI A gaye // 19 // Monks of other creeds as well as thousands of lay householders also came out of curiosity and assembled there. (19) deva-dANava-gandhavvA, jkkh-rkkhs-kinnraa| adissANaM ca bhUyANaM, AsI tattha smaagmo||20|| deva-dAnava-gandharva, yakSa-rAkSasa-kinnara tathA anya adRzya bhUtoM kA vahA~ melA-sA laga gayA thaa|| 20 // Divine beings such as devas, danavas, gandharvas, yakshas, raakshasas and kinnaras as well as invisible ghosts too flocked there. (20)

Page #431
222CCCCCCCCC 9 992XCCCCC RECE SENTEOS citra kramAMka 54 ILLUSTRATION No. 54

Page #432
0555555555555555555555555555555555550 citra paricaya54 Illustration No. 54 kezI-gautama saMvAda (1) bhagavAna pArzvanAtha tathA bhagavAna mahAvIra ke ziSya jaba paraspara mile to eka-dUsare se pUchane lage-hamameM yaha bheda kyoM? zrAvastI ke udyAna meM kezIkumAra zramaNa tathA indrabhUti gautama ne apane ziSyaparivAra ke sAtha mila-baiThakara paraspara vicAra-carcA kii| hajAroM manuSya tathA deva-gaMdharva bhI kutUhalavaza yaha santa-samAgama dekhane aaye| -adhyayana 23, sU. 11-20 (2) 9555555555555555555555555555555555555555555555555se ))))))))))55555555555555555555555550 KESHI-GAUTAM DIALOGUE (1) When disciples of Bhagavan Parshwanath and Bhagavan Mahavir came in contact, they asked one another - Why this difference between us? Keshi Kumar Shraman and Ganadhar Gautam assembled in a garden in Shravasti city with their disciples and had a dialogue. Out of curiosity thousands of human and divine beings also came to witness this union of sages. - Chapter 23, Aphorism 11-20 05555555555555555555555555555555555e

Page #433
[291] trayoviMza adhyayana sacitra uttarAdhyayana sUtra pucchAmi te mahAbhAga !, kesI goymmbbvii| - tao kesiM buvaMtaM tu, goyamo iNamabbavI // 21 // kezI ne gautama se kahA-he mahAbhAga! maiM Apase kucha pUchanA cAhatA huuN| kezI ke yaha kahane para gautama ne kahA- // 21 // Keshi said to Gautam-0 august one! I want to ask you something. When Keshi said thus,Gautam responded- (21) puccha bhante! jahicchaM te, kesiM goymmbbvii| tao kesI aNunnAe, goyamaM innmbbvii||22|| bhaMte! ApakI jaisI icchA ho, puuchie| taba anumati pAkara kezI ne gautama se isa prakAra khaa-||22|| Bhante! Please go ahead and ask whatever you like. After getting consent, Keshi said to Gautam- (22) cAujjAmo ya jo dhammo, jo imo pNcsikkhio| desio vaddhamANeNa, pAseNa ya mhaamunnii||23|| (kezIkumAra zramaNa-) yaha jo cAturyAma dharma hai jisakA upadeza bhagavAna pArzvanAtha ne diyA hai aura yaha paMcazikSA (paMcamahAvrata) rUpa dharma bhagavAna varddhamAna dvArA upadiSTa hai|| 23 // (Kumar-shraman Keshi-) Great sage Parshvanaath has propagated this religion of four dimensions (great vows) and great sage Mahavir has propagated this religion of five edicts (great vows). (23) egakajjapavannANaM, visese kiM nu kAraNaM? dhamme duvihe mehAvi!, kahaM vippaccao na te ? // 24 // he medhAvI ! eka hI kArya-lakSya meM pravRtta hue haiM to isa vizeSatA-bhinnatA kA kyA kAraNa hai? ina do prakAra ke dharmoM meM Apako saMdeha (vipratyaya) kyoM nahIM hotA? // 24 // O prudent one! When both religions (doctrines) pursue the same goal, why this difference? Why you have no misgivings about this duality of doctrine ? (24) tao kesiM buvaMtaM tu, goyamo innmbbvii| pannA samikkhae dhamma, tattaM tattaviNicchayaM // 25 // (gautama gaNadhara) kezI ke aisA kahane para gautama ne kahA-tattva kA vinizcaya samyak nirNaya karane vAlI prajJA dvArA hI dharmatattva kI samIkSA kI jAtI hai|| 25 // When Keshi asked thus, Gautam explained-It is through discerning prudence that religious fundamentals are adjudged and ascertained. (25) purimA ujjujaDA u, vaMkajaDA ya pcchimaa| majjhimA ujjupannA ya, teNa dhamme duhA ke||26||

Page #434
sacitra uttarAdhyayana sUtra pUrva - prathama tIrthaMkara ke sAdhu sarala aura durbodhya (Rju - jar3a) hote haiM tathA pazcima (antima) tIrthaMkara ke sAdhu asarala aura durbodhya ( vakra- jar3a) hote haiM aura madhya ke bAIsa tIrthaMkaroM ke sAdhu sarala aura prAjJa (Rju-prAjJa) hote haiN| isa kAraNa dharma ke do prakAra kiye gaye haiN|| 26 // trayoviMza adhyayana [ 292] The followers of the first (Tirthankar) were ignorant but simple, those of the last (Tirthankar) are ignorant and perverted and those of the in-between (twenty two Tirthankars) were simple but wise. That is the reason for the duality of doctrine. (26) purimANaM duvvisojjho u, carimANaM duraNupAlao / ko majjhimANaM tu, suvisojjho supAlao // 27 // prathama tIrthaMkara ke sAdhuoM dvArA AcAra maryAdA ( kalpa) zuddha rUpa meM grahaNa karanA (duvvisojjho) duSkara hai tathA antima tIrthaMkara ke sAdhuoM dvArA usakA nirmala rUpa se pAlana karanA kaThina hai aura madhya ke tIrthaMkaroM ke sAdhuoM ke lie AcAra ( kalpa) kA grahaNa karanA aura pAlana karanA sarala hai|| 27 // It was difficult for the ascetic disciples of the first Tirthankar to understand the code of conduct in its pure form, whereas it is difficult for the ascetic followers of the last Tirthankar to practise it in its pristine form. However, for those of the twenty two Tirthankars it was easy both to understand and practise. (27) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 28 // ( kezIkumAra zramaNa - ) he gautama! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya miTA diyaa| merA eka saMzaya aura hai / he gautama ! usake viSaya meM mujhe kaheM, (merA sandeha dUra kareM ) // 28 // (Kumar-shraman Keshi - ) Gautam ! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (28) acelago ya jo dhammo, jo imo santaruttaro / desio vaddhamANeNa; pAseNa ya mahAjasA // 29 // yaha acelaka dharma varddhamAna dvArA upadiSTa hai aura varNa Adi se yukta tathA mUlyavAna vastra vAlA (saMtaruttara) dharma mahAyazasvI pArzva ne batAyA hai // 29 // Famous sage Parshvanaath has propagated this religion of costly and colourful garb and great sage Mahavir has propagated this religion of freedom from garb. (29) egakajjapavannANaM, visese kiM nu kAraNaM ? liMge duvihe mehAvi ! kahaM vippaccao na te ? // 30 // eka hI kArya-lakSya meM pravRtta donoM meM isa vizeSatA - bhinnatA kA kAraNa kyA hai ? he medhAvI ! ina prakAra ke liMgoM se kyA tumheM saMzaya nahIM hotA ? // 30 //

Page #435
sacitra uttarAdhyayana sUtra O prudent one! When both religions (doctrines ) pursue the same goal, why this difference? Why you have no misgivings about this duality of doctrine ? (30) kesimevaM buvANaM tu, goyamo iNamabbavI / vinnANeNa samAgamma, dhammasAhaNamicchiyaM // 31 // [293 ] trayoviMza adhyayana ( gautama gaNadhara ) kezI ke yaha kahane para gautama ne isa prakAra kahA - vijJAna (viziSTa prakAra jJAna) se jAnakara hI dharma-sAdhanoM kI anujJA dI gaI // 31 // To these words of Keshi, Gautam replied-It is through specialized knowledge (vijnana) that the instruments of religion have been determined. ( 31 ) paccayatthaM ca logassa, nANavihavigappaNaM / jattatthaM gahaNatthaM ca, loge liMgappaoyaNaM // 32 // aneka prakAra ke upakaraNoM kI parikalpanA logoM kI pratIti ke lie hai| saMyama yAtrA ke nirvAha hetu aura 'maiM sAdhu hU~' isa prakAra kA bodha rahane ke lie liMga kA prayojana hai // 32 // The concept of variety of visible accessories is aimed at recognition by people. The purpose of distinguishing marks is their usefulness in facilitating the pursuit of ascetic discipline besides the constant refreshing of the awareness that 'I am an ascetic'. (32) aha bhave painnA u, mokkhasabbhUyasAhaNe / nANaM ca daMsaNaM ceva, carittaM ceva nicchae // 33 // yathArthataH (donoM tIrthaMkaroM kI ) pratijJA - siddhAnta eka hI hai ki mokSa ke sadbhUta nizcita vAstavika kAraNa to jJAna- darzana - cAritra hI haiM // 33 // In fact, the basic principle (of both Tirthankars) is same and that is right knowledge, perception/faith and conduct are the true and proven causes of liberation. (33) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 34 // ( kezIkumAra zramaNa - ) he gautama! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya to samApta kara diyaa| aba merA eka saMzaya hai| he gautama! usa viSaya meM bhI mujhe batAe~ // 34 // (Kumar-shraman Keshi-) Gautam! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (34) aNe gANaM sahassANaM, majjhe ciTThasi goyamA ! teya te ahigacchanti, kahaM te nijjiyA tume ? // 35 // gautama ! tuma aneka sahasra zatruoM ke bIca meM khar3e ho aura ve tumheM jItane ke lie tumhAre sammukha A rahe haiN| tumane una zatruoM ko kisa prakAra vijita kara liyA hai ? // 35 //

Page #436
in sacitra uttarAdhyayana sUtra trayoviMza adhyayana [294] O Gautam! Suppose you stand amidst thousands of enemies and they are advancing to conquer you. How do you vanquish them? (35) ege jie jiyA paMca, paMca jie jiyA ds| dasahA u jiNittANaM, savvasattU jinnaamhN||36|| (gautama-) eka ko jItane se pA~ca jIta lie gaye aura pA~ca ko jItane se dasa para vijaya prApta ho gii| dasoM ko jItakara maiMne sabhI zatruoM ko jIta liyaa|| 36 // (Gautam-) By defeating one, five have been conquered and by conquering five ten have been won. By winning ten, I vanquish all the foes. (36) sattU ya ii ke vutte ?, kesI goymmbbvii| tao kesiM buvaMtaM tu, goyamo innmbbvii|| 37 // (kezI) kezI ne gautama se kahA-ve zatru kauna se kahe jAte haiM? kezI ke yaha kahane para gautama ne isa prakAra kahA- // 37 // Keshi said to Gautam-Whom do you call foes? Hearing these words of Keshi, Gautam replied-(37) egappA ajie sattU, kasAyA indiyANi y| te jiNittu jahAnAyaM, viharAmi ahaM munnii!||38|| (gautama-) he mune ! avijita eka apanA AtmA hI zatru hai| cAra kaSAya aura pA~ca indriyA~ bhI zatru haiN| inako jItakara maiM yathAnyAya-nItipUrvaka vicaraNa karatA huuN|| 38 // O sage! The first foe is one's own unconquered soul; (add to this) four passions (anger, conceit, deceit and greed) and five senses (touch, taste, smell, sight and hearing). that too are foes. Vanquishing all these (ten) I move about righteously. (38) sAhu gAyema ! pannA te, chinno me saMsao imo| anno vi saMsao majjhaM, taM me kahasu goyamA ! // 39 // (kezI-) he gautama ! tumhArI prajJA zreSTha hai| merA yaha saMzaya miTa gayA lekina merA eka saMzaya aura bhI hai| he gautama! mujhe usake viSaya meM kaheM-batAveM // 39 // (Kumar-shraman Keshi-) Gautam! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (39) dIsanti bahave loe, pAsabaddhA sriirinno| mukkapAso lahubbhUo, kaha taM viharasI muNI? // 40 // isa loka meM bahuta se zarIradhArI jIva pAza se Abaddha dikhAI dete haiN| he mune! tuma kisa prakAra pAzabandhana meM mukta aura laghubhUta-halke hokara pratibandharahita vicaraNa karate ho? // 40 // Many corporeal beings in this world are seen caught in a trap. O sage! How move about light and free from snares? (40)

Page #437
[295] trayoviMza adhyayana sacitra uttarAdhyayana sUtra te pAse savvaso chittA nihantUNa uvAyao / mukkapAso lahubbhUo, viharAmi ahaM muNI ! // 41 // ( gautama - ) he munivara ! viziSTa upAya se una saba pAza bandhanoM ko sarva prakAra se kATakara tathA naSTa kara maiM pAzamukta aura laghubhUta hokara vicaraNa karatA hU~ // 41 // (Gautam-) O sage! After cutting and destroying all those bonds through special measures, I wander light and free from snares. ( 41 ) pAsA ya ii ke vuttA ?, kesI goyamamabbavI / kesimevaM buvaMtaM tu, goyamo iNamabbavI // 42 // (kezI) kezI ne gautama se pUchA - he gautama ! ve bandhana kauna se haiM? kezI ke pUchane para gautama ne isa prakAra kahA- // 42 // Keshi asked Gautam-O Gautam! What are those snares? Hearing these words of Keshi, Gautam replied- (42) bhayaMkarA / rAgaddosAdao tivvA, nehapAsA chindittu jahAnAyaM, viharAmi jahakkamaM // 43 // ( gautama - ) tIvra rAga-dveSa aura sneha bhayaMkara pAza bandhana haiN| unheM kATakara nyAya - nItipUrvaka maiM vicaraNa karatA huuN|| 43 // Intense attachment-aversion and love are dreadful snares. Shattering them, I move about righteously. (43) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 44 // (kezI - ) gautama ! tumhArI prajJA zreSTha hai / tumane merA yaha saMzaya dUra kara diyaa| merA eka aura bhI saMzaya hai, usake viSaya meM mujhe kaho - batAo // 44 // (Kumar-shraman Keshi - ) Gautam ! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (44) antohiyaya-saMbhUyA, layA ciTThai goyamA ! phalei visabhakkhINi, sA u uddhariyA kahaM ? // 45 // he gautama ! hRdaya ke bhItara utpanna eka latA rahatI hai, vaha viSa ke samAna phala detI hai| usa viSalatA ko tumane kaise ukhAr3A ? // 45 // O Gautam! Within the heart a creeper grows and exists. It gives poisonous fruits. How did you uproot that creeper? (45) taM layaM savvaso chittA, uddharittA samUliyaM / viharAmi jahAnAyaM, mukko mi visabhakkhaNaM // 46 //

Page #438
tI sacitra uttarAdhyayana sUtra trayoviMza adhyayana [296] (gautama-) maiMne usa latA ko sarvathA kATakara evaM mUla sahita ukhAr3akara pheMka diyA hai| ataH maiM viSaphaloM se bacA rahakara yathAnyAya vicaraNa karatA huuN|| 46 // (Gautam-) I have completely cut that creeper, rooted it out and thrown it away. As such, remaining safe from poisonous fruits, I move about righteously. (46) layA ya ii kA vuttA ?, kesI goymmbbvii| kesimevaM buvaMtaM tu, goyamo innmbbvii||47|| (kezI-) kezI ne gautama se pUchA-vaha latA kauna-sI kahI gaI hai? kezI ke yaha pUchane para gautama ne batAyA- // 47 // Keshi said to Gautam-What that creeper is said to be? Hearing these words of Keshi, Gautam replied- (47) bhavataNhA layA vuttA, bhImA bhiimphlodyaa| tamuddharittu jahAnAyaM, viharAmi mahAmuNI ! // 48 // (gautama-) he mahAmuni ! bhavatRSNA hI bhayaMkara latA hai, usameM bhayAnaka paripAka vAle phala lagate haiN| use jar3a se ukhAr3akara maiM nyAya-nIti se vicaraNa karatA huuN|| 48 // O great ascetic! Eager desire of existence (life) is the name of that tendril which brings forth the dreadful fruits. Clipping that tendril from root pleasantly. (48) sAhu goyama ! pannA te, chinno me saMsao imo| anno vi saMsao majjhaM, taM me kahasu goyamA ! // 49 // (kezI-) he gautama ! tumhArI prajJA zreSTha hai| tumane mere isa saMzaya kA samAdhAna kara diyaa| merA eka aura bhI saMzaya hai, usake sambandha meM bhI mujhe kheN|| 49 // (Kumar-shraman Keshi-) Gautam! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (49) saMpajjaliyA ghorA, aggI ciTThai goyamA ! je Dahanti sarIratthA, kahaM vijjhAviyA tume? // 50 // he gautama! ghora pracaNDa agniyA~ prajvalita ho rahI haiM jo zarIra meM sthita jIvoM ko jalAtI haiN| tumane una agniyoM ko kaise bujhAyA? // 50 // Gautam! Monstrous fires are blazing and burning embodied beings. How did you extinguish those fires? (50) mahAmehappasUyAo, gijjha vAri jaluttamaM / siMcAmi sayayaM dehaM, sittA no va Dahanti me||51||

Page #439
[297 ] trayoviMza adhyayana sacitra uttarAdhyayana sUtra (gautama-) mahAmegha se utpanna uttama jala lekara maiM nirantara una agniyoM ko siMcita karatA rahatA huuN| ata: siMcita kI huI agniyA~ mujhe nahIM jalAtI // 51 // (Gautam-) Taking superfine water produced by gigantic clouds, I keep on sprinkling it on those fires, thus pacified by sprinkling those fires do not scald me. (51) aggI ya ii ke vuttA ? kesI goymmbbvii| kesimevaM buvaMtaM tu, goyamo innmbbvii||52|| (kezI-) ve agniyA~ kauna-sI kahI gaI haiM? kezI ne gautama se khaa| kezI ke kahane (pUchane) para gautama ne isa prakAra kahA- // 52 // Keshi said to Gautam-What those fires are said to be? Hearing these words of Keshi, Gautam replied-(52) . kasAyA aggiNo vuttA, suya-sIla-tavo jlN| suyadhArAbhihayA santA, bhinnA hu na Dahanti me||53|| (gautama-) kaSAyoM (krodha, mAna, mAyA aura lobha) ko agniyA~ kahA gayA hai tathA zruta, zIla aura tapa uttama jala hai| zruta-zIla-tapa kI jaladhArA se bujhI huI tathA naSTa huI agniyA~ mujhe nahIM jalAtI haiN|| 53 // ___Passions (anger, conceit, deceit and greed) are said to be fires and scriptural knowledge, uprightness and austerities are said to be superfine water. Fires extinguished and destroyed by stream of the water of knowledge, uprightness and austerities fail to bum me. (53) sAhu goyama! pannA te, chinno me saMsao imo| anno vi saMsao majjhaM, taM me kahasu goyamA ! // 54 // (kezI-) he gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI dUra kara diyaa| merA eka aura saMzaya hai| usake viSaya meM bhI mujhe kucha kheN||54|| (Kumar-shraman Keshi-) Gautam! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam ! Please tell me about that also. (54) ayaM sAhasio bhImo, duTThasso pridhaavii| jaMsi goyama ! ArUDho, kahaM teNa na hIrasi ? // 55 // yaha sAhasika, bhayaMkara aura duSTa azva daur3a rahA hai| gautama! tuma usa para savAra ho| vaha tumheM unmArga para kaise nahIM le jAtA? // 55 // This daring, dreadful and rogue horse is galloping. Gautam! You are sitting on its back. Why does it not carry you to the wrong path? (55)

Page #440
sacitra uttarAdhyayana sUtra trayoviMza adhyayana [298] padhAvantaM nigiNhAmi, suyarassIsamAhiyaM / na me gacchai ummaggaM, maggaM va pddivjjii||56|| (gautama-) daur3ate hue ghor3e ko maiM zruta razmi (zrutajJAna kI rassI-lagAma) se vaza meM rakhatA huuN| ataH mere adhIna huA vaha azva unmArga meM nahIM jAtA apitu sanmArga para hI calatA hai|| 56 // (Gautam-) I control this galloping horse with the rein of knowledge. Therefore this horse under my command does not carry me to the wrong path, instead, it moves on the right path only. (56) asse ya ii ke vutte ?, kesI goymmbbvii| kesimevaM buvaMtaM tu, goyamo innmbbvii||57|| (kezI-) azva kise kahA jAtA hai? kezI ne gautama se khaa-puuchaa| kezI ke yaha pUchane para gautama ne isa prakAra kahA- // 57 // Keshi said to Gautam-What is said to be this horse? Hearing these words of Keshi, Gautam replied- (57) maNo sAhasio bhImo, duTThasso pridhaavii| taM samma nigiNhAmi, dhammasikkhAe knthgN||58|| (gautama-) mana hI sAhasika, bhayaMkara aura duSTa azva hai jo cAroM ora idhara-udhara daur3atA rahatA hai| usakA maiM dharmazikSA dvArA bhalI-bhA~ti nigraha karatA huuN| ata: vaha uttama jAti kA kanthaka azva bana gayA hai||58|| Mind is this daring, dreadful and rogue horse that keeps on racing in all directions at random. I control it through religious instructions. That is why it has become a well trained horse of the best breed, Kanthak. (58) sAhu goyama ! pannA te, chinno me saMsao imo| anno vi saMsao majjhaM, taM me kahasu goyamA ! // 59 // __ (kezI-) gautama! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI miTA diyaa| merA eka aura saMzaya hai| usake sambandha meM bhI mujhe kucha kheN|| 59 // (Kumar-shraman Keshi-) Gautam ! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (59) kuppahA bahavo loe, jehiM nAsanti jNtvo| addhANe kaha vaTTante, taM na nassasi ? goyamA ! // 60 // he gautama! saMsAra meM bahuta se kumArga haiM, jinake kAraNa jIva (sanmArga se) bhraSTa ho jAte haiM, bhaTaka jAte haiN| usa mArga para calate hue tuma kyoM nahIM bhaTakate ho? // 60 //

Page #441
[299 ] trayoviMza adhyayana sacitra uttarAdhyayana sUtra O Gautam! There are many unrighteous paths in this world, which lead living beings astray (away from the right path). Treading those paths why have you not gone astray ? (60) je ya maggeNa gacchanti, je ya ummaggapaTThiyA / te savve vijhyA majjhaM, to na nassAmahaM muNI ! // 61 // ( gautama - ) jo sanmArga para calate haiM aura jo unmArga para calate haiM, una saba ko maiM jAnatA huuN| isI kAraNa he mune! maiM sanmArga se nahIM bhaTakatA hU~ // 61 // (Gautam -) I know all those who move on right path or the wrong path. That is why, O sage! I do not go astray from the right path. (61) magge ya ii ke vuttA ?, kesI goyamamabbavI / kesimevaM buvaMtaM tu goyamo iNamabbavI // 62 // (kezI - ) mArga kise kahA jAtA hai? kezI ne gautama se kahA / kezI ke yaha pUchane para gautama ne isa prakAra kahA- // 62 // Keshi said to Gautam-What is said to be this path? Hearing these words of Keshi, Gautam replied - (62) kuppavayaNa-pAsaNDI, savve ummaggapaTThiyA / sammaggaM tu jiNakkhAyaM, esa magge hi uttame // 63 // ( gautama - ) kupravacana ko mAnane vAle sabhI pAkhaMDI - vratadhArI loga unmArga para prayANa karate haiN| sanmArga to jinendra dvArA kathita hai aura yahI mArga uttama hai // 63 // (Gautam-) All the heretics who believe in ignoble sermon choose the wrong path. Right path is that propagated by Jinas and that, indeed, is the most exalted path. (63) sAhu goyama ! pannA te, chinno me saMsao imo / anno vi saMsao majjhaM, taM me kahasu goyamA ! // 64 // (kezI - ) gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI dUra kara diyaa| merA eka aura bhI saMzaya hai| usake sambandha meM mujhe kucha kaho // 64 // (Kumar-shraman Keshi - ) Gautam! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (64) pANiNaM / mahAudaga - vegeNaM, bujjhamANANa saraNaM gaI paTTA ya, dIvaM kaM mannasI muNI ? // 65 // he mune ! mahAn jala-pravAha ke vega meM bahate - DUbate prANiyoM ke lie zaraNa, gati, pratiSThA aura dvIpa tuma kise mAnate ho ? // 65 //

Page #442
dIn sacitra uttarAdhyayana sUtra trayoviMza adhyayana [300] O sage! What do you consider to be the shelter, refuge, firm ground and island for creatures being swept and drowned by adevastating deluge of water? (65) atthi ego mahAdIvo, vArimajjhe mhaalo| mahAudagavegassa, gaI tattha na vijjii||66|| (gautama-) jala ke madhya meM eka vizAla mahAdvIpa hai| vahA~ mahAn jala-pravAha ke vega kI gati nahIM hotI hai-vahA~ jala nahIM phuNctaa||66|| (Gautam-) There is a vast continent in the middle of the expanse of water where the devastating deluge of water has no movement. (66) dIve ya ii ke vutte ?, kesI goymmbbvii| kesimevaM buvaMtaM tu, goyamo innmbbvii||67|| (kezI) kezI ne gautama se kahA-vaha mahAdvIpa kauna-sA kahA jAtA hai? kezI ke pUchane para gautama ne isa prakAra khaa-||67|| Keshi said to Gautam-What is said to be this continent ? Hearing these words of Keshi, Gautam replied-(67) jarA-maraNavegeNaM, bujjhamANANa paanninnN| dhammo dIvo paiTThA ya, gaI srnnmuttmN|| 68 // (gautama-) jarA (vRddhAvasthA) aura maraNa (mRtyu) ke mahAvega se bahate-DUbate prANiyoM ke lie dharma hI dvIpa, pratiSThA, gati aura uttama zaraNa hai|| 68 // Religion (dharma) is the lone shelter, refuge, firm ground and island for atures being swept and drowned by a devastating deluge of water that is dotage and death. (68) sAhu goyama ! pannA te, chinno me saMsao imo| anno vi saMsao majhaM, taM me kahasu goyamA ! // 69 // (kezI-) gautama ! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI china kara diyaa| merA eka saMzaya aura hai, usake bAre meM bhI mujhe kho-btaao|| 69 // (Kumar-shraman Keshi-) Gautam! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (69) aNNavaMsi mahohaMsi, nAvA vipridhaavii| jaMsi goyamamArUDho, kahaM pAraM gamissasi ? // 70 // mahApravAha vAle sAgara meM naukA (nAva) viparIta rUpa se idhara-udhara bhAga rahI hai (viparidhAvaI) he gautama ! tuma usameM baiThe ho| kisa prakAra pAra (sAgara ke taTa taka) jA sakoge? // 70 // On the ocean with many huge currents there is a boat adrift directionless and you are on board, how would you go across? (70)

Page #443
zruta-zIla tapa kaSAyAgni Ta azva dharmadvIpa jarA-maraNa kA pravAha saMsAra samudra citra kramAMka 55 ILLUSTRATION No. 55

Page #444
05555555555555555555555555555550 | citra paricaya 55 Illustration No. 55 zramaNa kezIkumAra ke prazna, gautama svAmI kA samAdhAna kezIkumAra zramaNa ke vibhinna praznoM kA uttara dete huye gaNadhara gautama ne batAyA(1) maiM kaSAyoM kI agni ko zruta-zIla aura tapa ke jala se zAnta kara letA huuN| (2) manarUpI duSTa azva ko jJAna kI lagAma se vaza meM kara letA huuN| (3) jarA-maraNarUpI jala-pravAha meM dharma hI eka dvIpa hai| (4) zarIrarUpI naukA se saMsAra-samudra ko maharSi jana taira jAte haiN| (5) gahana aMdhakAra meM jJAnarUpI bhAskara (bhagavAna mahAvIra) udita ho cukA hai| -adhyayana 23, sU. 53, 56, 68, 73 GAUTAM SWAMI ANSWERS QUESTIONS BY SHRAMAN KESHI KUMAR Answering various questions of Keshi Kumar Shraman Ganadhar Gautam explained - (1) I quench the fire of passions by the water of scriptural knowledge, conduct and penance. (2) I control the rogue horse of mind with the bridle of knowledge. (3) In the deluge of dotage and death religion is the only island. (4) Great sages cross the ocean of worldly existence with the help of the boat of the body. (5) The sun of knowledge (Bhagavan Mahavir) has dawned to dispel the dense darkness of ignorance. -Chapter 23, Aphorism 53, 56, 68, 73 955555555555555555555555555559

Page #445
[301] trayoviMza adhyayana sacitra uttarAdhyayana sUtra in jA u assAviNI nAvA, na sA pArassa gaaminnii| .. jA nirassAviNI nAvA, sA u pArassa gaaminnii||71|| (gautama-) jo naukA chidrayukta hotI hai, vaha pAra le jAne vAlI nahIM hotI apitu jo nAva chidrarahita hotI hai, vahI pAra le jAne vAlI hotI hai|| 71 // (Gautam-) A boat with holes is not the one that can take one across, only a boat without holes is capable of taking one across. (71) nAvA ya ii kA vuttA ?, kesI goymmbbvii| kesimevaM buvaMtaM tu, goyamo innmbbvii||72|| (kezI-) vaha nAva kauna-sI kahI gaI hai? kezI ne gautama se puuchaa| kezI ke pUchane para gautama ne isa prakAra khaa-||72|| Keshi said to Gautam-What is said to be this boat? Hearing these words of Keshi, Gautam replied - (72) sarIramAhu nAva tti, jIvo vuccai naavio| saMsAro aNNavo vutto, jaM taranti mhesinno||73|| (gautama-) zarIra ko naukA kahA gayA hai aura jIva ko nAvika (mallAha) kahA jAtA hai tathA saMsAra ko samudra kahA gayA hai; jise maharSi tairakara pAra kara jAte haiN|| 73 // Body is said to be the boat and soul the sailor. Worldly existence (samsar) is the ocean and great sages swim it across. (73) sAhu goyama ! pannA te, chinno me saMsao imo| anno vi saMsao majjhaM, taM me kahasu goyamA ! // 74 // (kezI-) gautama! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya miTA diyaa| merA aura bhI eka saMzaya hai| he gautama ! usake sambandha meM bhI mujhe kaho // 74 // (Kumar-shraman Keshi-) Gautam ! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (74) andhayAre tame ghore, ciTThanti pANiNo bhuu| ko karissai ujjoyaM, savvalogaMmi pANiNaM ? // 75 // bhayaMkara, ghane andhakAra meM bahuta se prANI avasthita haiM, raha rahe haiN| sampUrNa loka ke prANiyoM ke lie kauna udyota-prakAza karegA? // 75 // Innumerable beings live in awfully dense darkness. Who will bring light to the beings of the whole universe? (75)

Page #446
/ sacitra uttarAdhyayana sUtra trayoviMza adhyayana [302] uggao vimalo bhANU, svvlogppbhNkro| so karissai ujjoyaM, savvalogaMmi paanninnN||76|| (gautama-) sampUrNa loka ko prakAzita karane vAlA nirmala sUrya udita ho cukA hai| vaha loka ke sabhI prANiyoM ke lie prakAza karegA // 76 // (Gautam-) The veil-less sun with brilliance to illuminate the whole universe has dawned. It will spread light for the benefit of all beings. (76) bhANU ya ii ke vutte ?, kesI goymmbbvii|' kesimevaM buvaMtaM tu, goyamo innmbbvii|| 77 // (kezI-) vaha sUrya kauna-sA kahA jAtA hai? kezI ne gautama se khaa| kezI ke pUchane para gautama ne kahA- // 77 // Keshi said to Gautam-What is said to be this sun? Hearing these words of Keshi, Gautam replied- (77) uggao khINasaMsAro, savvannU jinnbhkkhro| so karissai ujjoyaM, savvaloyaMmi paanninnN||78|| (gautama-) jisakA saMsAra kSINa ho cukA hai, jo sarvajJa hai, aisA jina-bhAskara udita ho cukA hai| vaha sampUrNa loka meM prANiyoM ke lie prakAza kregaa|| 78 // He whose cycles of rebirths have come to an end and who is omniscient, such sunlike Jina has been born. He will bring light for all the beings of the universe. (78) sAhu goyama ! pannA te, chinno me saMsao imo| .. anno vi saMsao majjhaM, taM me kahasu goyamA ! // 79 // (kezI-) gautama! tumhArI prajJA zreSTha hai| tumane merA yaha saMzaya bhI dUra kara diyaa| merA eka saMzaya aura hai| usake sambandha meM bhI mujhe kho-btlaao||79|| (Kumar-shraman Keshi-) Gautam ! You are endowed with excellent wisdom. You have removed my doubt. I have another doubt. Gautam! Please tell me about that also. (79) sArIra-mANase dukkhe, bajjhamANANa paanninnN| khemaM sivamaNAbAha, ThANaM kiM mannasI munnii?||80|| he mune! zArIrika aura mAnasika duHkhoM se pIr3ita prANiyoM ke lie kSemaMkara, zivakara aura bAdhArahita sthAna tuma kise mAnate ho? // 80 // O sage! What place you believe is beneficial, beatific and trouble free for living beings tormented by physical and mental miseries? (80)

Page #447
[303 ] trayoviMza adhyayana sacitra uttarAdhyayana sUtra atthi egaM dhuvaM ThANaM, logaggaMmi duraaruhN| jattha natthi jarA maccU, vAhiNo veyaNA thaa||81|| (gautama-) loka ke agra bhAga meM eka dhruva-zAzvata sthAna hai; jahA~ jarA, mRtyu, vyAdhiyA~ tathA vedanAe~ nahIM haiM kintu usa sthAna para pahu~canA duSkara hai|| 81 // (Gautam-) At the edge of the universe there is an imperishable place, which is free of old age, death, disease and pain; but it is very difficult to reach that place. (81) ThANe ya ii ke vutte ?, kesI goymmbbvii| kesimevaM buvaMtaM tu, goyamo innmbbvii||82|| (kezI-) vaha sthAna kauna-sA hai? kezI ne gautama se puuchaa| kezI ke pUchane para gautama ne yaha khaa-82|| Keshi said to Gautam-What is said to be this place? Hearing these words of Keshi, Gautam replied-(82) nivvANaM ti abAhaM ti, siddhi logaggameva y| khemaM sivaM aNAbAhaM, jaM caranti mhesinno||83|| (gautama-) jisa sthAna ko maharSi prApta karate haiM, vaha sthAna nirvANa hai, abAdha hai, siddhi hai, lokAgra hai; kSema, ziva aura anAbAdha hai| 83 // The place that great sages attain is called nirvana; it is obstacle free; it is the state of perfection and it is at the edge of the universe. Yes, it is beneficial, beatific and trouble free. (83) taM ThANaM sAsayaM vAsaM, logaggaMmi duraaruhN| jaM saMpattA na soyanti, bhavohantakarA munnii||84|| bhava-pravAha (janma-maraNa) kA anta karane vAle muni jise saMprApta karake zoka se mukta ho jAte haiM, vaha sthAna loka ke agra-bhAga meM zAzvata nivAsa-sthAna hai; kintu vahA~ pahu~canA duSkara hai|| 84 // The place reaching where the sages, who have ended the cyclic flow of birth and death, become free from all grief is located at the edge of the universe and is imperishable; but to reach there is difficult. (84) sAhu goyama ! pannA te, chinno me saMsao imo| namo te saMsayAIya, svvsuttmhoyhii!||85|| (kezI-) he gautama! tumhArI prajJA zreSTha hai| merA yaha saMzaya bhI naSTa ho gyaa| he saMzayAtIta! sarvazruta ke mahAsAgara! tumheM merA namaskAra hai|| 85 // (Kumar-shraman Keshi-) Gautam! You are endowed with excellent wisdom. You have removed my doubt. O unequivocal one! Ocean of scriptural knowledge! My salutations to you. (85)

Page #448
sacitra uttarAdhyayana sUtra trayoviMza adhyayana [ 304] evaM tu saMsae chinne, kesI ghoraparakkame / abhivandittA sirasA, goyamaM tu mahAyasaM // 86 // isa prakAra sabhI saMzayoM ke naSTa hone para ghora parAkramI kezI ne mahAyazasvI gautama ko zira se vandanA kara- sira jhukAkara - // 86 // Thus when all doubts were removed, unwaveringly resolute Keshi bowed down his head to pay homage to widely famed Gautam. (86) bhaavo| paMcamahavvayadhammaM, paDivajjai purimassa pacchimaMmI, magge tattha suhAvahe // 87 // prathama aura antima jinoM dvArA upadezita evaM sukhakArI paMcamahAvrata rUpa dharma ko bhAva sahita svIkAra kiyA // 87 // He then accepted, with heartfelt devotion, the beatific religion of five-vows as propagated by the first and the last Jinas. ( 87 ) kesI goyamao niccaM tammi Asi samAgame / suya - sIlasamukkariso, mahattha'tthaviNicchao // 88 // tinduka udyAna meM kezI aura gautama - donoM ke satata samAgama (milana) meM zruta aura zIla kA utkarSa tathA mahAn tattvoM kA vinizcaya huA // 88 // In the continued meetings in exchanges of Keshi and Gautam in Tinduk garden scriptural knowledge and righteousness were brought to eminence and many great doctrines were affirmed. (88) tosiyA parisA savvA, sammaggaM samuvaTThiyA / saMthuyA te pasIyantu bhayavaM kesigoyame // 89 // --tti bemi / sampUrNa pariSad prastuta dharmacarcA se santuSTa huI aura sanmArga meM samudyata huI tathA sabhI ne una donoM kI stuti kI ki kezIkumAra zramaNa aura gaNadhara gautama - donoM hama para prasanna hoM // 89 // - aisA maiM kahatA hU~ / The whole assembly was satisfied with this religious dialogue and primed itself to accept the right path. They eulogized them both-May the venerable Kumar-shraman Keshi and Ganadhar Gautam bless us with their favour. (89) -So I say.

Page #449
[305 ] trayoviMza adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 12 - cAturyAma - jaina paramparA ke anusAra prathama tIrthaMkara bhagavAna RSabhadeva ne ahiMsA, satya, asteya, brahmacarya aura aparigraha rUpa pA~ca mahAvratoM kA upadeza diyA thaa| dUsare ajita jina se lekara teIsaveM pArzva jina taka cAturyAma dharma kA upadeza rhaa| isameM brahmacarya aura aparigraha ko "bahiddhAdANAo veramaNaM" - bahistAd AdAnaM viramaNaM (bAhya vastuoM ke grahaNa kA tyAga) meM samAhita kara diyA gayA thaa| prastuta adhyayana meM pArzvanAtha paramparA ke cAra mahAvratoM ko "yAma" zabda se aura vardhamAna mahAvIra paramparA ke pA~ca mahAvratoM ko "zikSA" zabda se sUcita kiyA hai| bhagavAna pArzvanAtha ne maithuna ko parigraha ke antargata mAnA thA / strI ko parigRhIta kiye binA maithuna nahIM hogA / isIliye patnI ke liye "parigraha" zabda bhI pracalita rahA hai| - gAthA 13 - " acela " ke do artha haiM bilkula hI vastra na rakhanA, athavA alpa mUlya vAle sAdhAraNa zveta vastra rkhnaa| "a" kA abhAva artha bhI hai, aura alpa bhI / (vR. vR.) IMPORTANT NOTES Verse 12-Chaaturyaama-According to Jain tradition, first Tirthankar Bhagavan Rishbhadeva propagated five great vows Ahimsa, Truth, Non-stealing, Celibacy and Non-possession. From the second, Ajit Jina, to twenty-third, Parshva Jina, four vows were propagated. In this tradition celibacy and non-possession both were amalgamated in one, i.e., bahiddhaadaanaao veramanam (renouncement of accepting any outside thing). In this chapter the four great vows of Parshvanaath's tradition have been presented as Yaam or dimension and five great vows of Bhagavan Mahavir's tradition as Shiksha or instruction. Bhagavan Parshvanaath considered sex act within the ambit of possession (parigraha) because without possessing a woman one cannot copulate. For this reason the term parigraha was also in popular use for "wife" in those days. Verse 13-There are two interpretations of the word "achela" - totally unclad and clad in few and ordinary clothes. The prefix "a" denotes both total absence and meagerness. (V.V.)

Page #450
sacitra uttarAdhyayana sUtra caturviMza adhyayana [ 306 ] caubIsavA~ adhyayana : pravacana-mAtA pUrvAloka prastuta adhyayana kA nAma pravacana - mAtA ( pavayaNa - mAyA) hai| samavAyAMgasUtra meM isakA nAma 'samiio' samitiyA~ diyA gayA hai| mUla meM pA~ca samitiyoM aura tIna guptiyoM ko sammilita rUpa se ATha samitiyA~ kahA hai| ataH samitiyA~ nAma bhI abhISTa artha ko dyotita karatA hai / samiti-guptiyoM ko pravacana - mAtA kahane ke do kAraNa sambhava haiM - (1) aisA mAnA jAtA hai ki samasta pravacana (dharmazAsana) inhIM se udbhUta huA hai athavA yaha samasta pravacana (dvAdazAMga) kA sAra hai| (2) samiti-guptiyA~ sAdhu ke ahiMsA Adi mahAvratoM kI mAtA ke samAna paripAlanA- dekhabhAla karatI haiN| mAtA kI icchA yahI rahatI hai ki usakA putra sanmArga para cale, unmArga ko chodd'e| vaha putra saMrakSaNa aura caritra-nirmANa ke lie satata prayatnazIla rahatI hai| isI prakAra ye AThoM pravacana - mAtAe~ sAdhaka ko samyak pravRtti kI ora bar3hane kI prareNA detI haiM, unmArga para jAne tathA duSpravRtti se rokatI haiM, usake cAritra dharma kA vikAsa karatI haiM, zubha meM pravRtti aura azubhase nivRtti karAtI haiN| samyak pravRtti samiti hai aura azubha se nivRtti gupti hai| saMkSepa meM kahA jAya to samiti pravRttirUpa hai aura gupti nivRttirUpa hai| samiti pA~ca haiM - (1) IryA, (2) bhASA, (3) eSaNA, (4) AdAna-nikSepaNA aura (5) pariSThApanikA / calane meM, bolane meM, AhAra- pAnI tathA anya Avazyaka vastuoM kI khoja tathA grahaNa meM, upAdhiyoM ko uThAne-rakhane meM tathA tyAjya vastuoM - mala-mUtra Adi ke visarjana meM sadaiva sAvadhAnI, upayogayuktatA, samyak rUpa se pravRtti karanA samiti hai / mana, vacana, kAya ko azubha pravRtti se rokanA gupti hai / mana, vacana, kAya yoga ke satya, asatya, satyAmRSA aura asatyAmRSA (vyavahAra) ye cAra-cAra bheda karake samajhAyA hai ki sAdhaka kevala satya aura vyavahAra bhASA kA prayoga kare; asatya aura satyAmRSA bhASA na bole / isI prakAra mana ke cintana aura kAya yoga ko bhI niyaMtrita rakhe / ina samiti-guptiyoM kA mApadaNDa ahiMsA hai| isIlie sAdhaka sAvadhakArI koI bhI pravRtti kare aura na mana meM hI aisA cintana kare / isa prakAra AThoM pravacana- mAtAoM kA sarvAMga pUrNa cintana isa adhyayana meM huA hai aura darzAyA hai ki inakI samyak paripAlanA se sAdhaka apane lakSya ko prApta kara letA hai| prastuta adhyayana meM 27 gAthAe~ haiN|

Page #451
[ 307 ] aqrart 3782747 sacitra uttarAdhyayana sUtra CHATURVIMSH ADHYAYAN : PRAVACHANA-MAATAA Foreview This chapter is titled Pravachana-maataa or Mother Discourse. In Samvayanga Sutra it is called Sami-io or Samitis (circumspections). In the original text five circumspections (samitis) and three restraints (guptis) have been jointly called eight samitis; as such the title Samitis also conveys the desired meaning. There are two reasons for samitis and guptis being addressed as Pravachana-maataa (Mother Discourse)-1. It is believed that all discourse (pravachana) forming the core of religious order has originated from this; in other words this is the sum and substances of the corpus of discourses (the twelve Angas). 2. Like mother, the circumspections and restraints nurture and take care of the great vows of an ascetic. Mother's only desire is that her offspring takes the right path and leaves the wrong one. She is always busy protecting her son and building his character. In the same way these eight mothers of discourse inspire the aspirant to move towards noble pursuits, check him from taking to the wrong path and ignoble pursuits, develop his right-conduct, guide him towards indulgence in good and avoid that in evil. Circumspection (samiti) ensures indulgence in the right and restraint (gupti) ensures abstaining from indulgence in the wrong. In short, circumspection is indulgence (in * auspicious) and restraint is non-indulgence (in inauspicious). Circumspections are five-1. in movement (irya samiti), 2. in speech (bhasha samiti), 3. in exploring alms (eshana samiti), 4. in taking and keeping (aadaan-nikshepana samiti), and 5. in disposal (parishthapanika samiti). Care and right attitude in all activities including movement, speech, exploring for food and other necessities, taking and keeping things, disposal of excreta etc., is samiti. To check ignoble indulgences of mind, speech and body is restraint. By making four sub-divisions of activities of mind, speech and body, namely, true, false, true false and neither true nor false (courteous and social), it has been explained that an ascetic should always use true and courteous language, he should never use false and true-false language. He should also follow the same rule for the activities of mind and body. The yardstick of these circumspections and restraints is ahimsa. Therefore an aspirant should not indulge in any sinful activity that harms any living being. He should avoid even thinking on that line. This way the chapter contains detailed description of the eight mothers of discourse and conveys that with right observation of these an aspirant attains his goal. The chapter contains 27 verses.

Page #452
in sacitra uttarAdhyayana sUtra caturviMza adhyayana [308] caThaviMsaimaM ajjhayaNaM : pavayaNa-mAyA caturviMza adhyayana : pravacana-mAtA ___Chapter-24 : MOTHER SERMON aTTha pavayaNamAyAo, samiI guttI taheva y| paMceva ya samiIo, tao guttIo aahiyaa||1|| samiti aura gupti-milakara ATha pravacana-mAtAe~ haiN| samitiyA~ pA~ca haiM aura guptiyA~ tIna haiN|| 1 // There are eight pravachana-maatas (mothers of sermon) that include samitis (circumspections) and guptis (restraints). There are five circumspections and three restraints. (1) iriyAbhAsesaNAdANe, uccAre samiI iy| maNaguttI vayaguttI, kAyaguttI ya atttthmaa||2|| IryA samiti, bhASA samiti, eSaNA samiti, AdAna-nikSepaNA samiti aura uccAra-prasravaNa (pariSThApanikA)-ye pA~ca samiti tathA manogupti, vacanagupti aura AThavIM kAyagupti hai|| 2 // Five circumspections - that in movement (irya samiti), that in speech (bhasha samiti), that in exploring alms (eshana samiti), that in taking and keeping (aadaan-nikshepana samiti) and that in disposal (parishthapanika samiti) along with three restraints-mental restraint (manogupti), vocal restraint (vachangupti) and physical restraint (kayagupti) make these eight. (2) eyAo aTTha samiIo, samAseNa viyaahiyaa| duvAlasaMgaM jiNakkhAyaM, mAyaM jattha u pvynnN||3|| saMkSepa meM ye ATha samitiyA~ kahI gaI haiN| inameM jinendra-kathita dvAdazAMga rUpa samagra pravacana samAhita ho jAtA hai||3|| These are also called eight circumspections. They envelope the whole sermon given by the Jina in the form of the corpus of twelve Angas. (3) 1-IryA samiti AlambaNeNa kAleNa, maggeNa jayaNAi y| caukAraNaparisuddhaM, saMjae iriyaM rie||4|| tattha AlaMbaNaM nANaM, daMsaNaM caraNaM thaa| kAle ya divase vutte, magge upphvjjie||5||

Page #453
[309] caturviMza adhyayana sacitra uttarAdhyayana sUtra davvao khettao ceva, kAlao bhAvao thaa| jayaNA cauvvihA vuttA, taM me kittayao sunn||6|| davvao cakkhusA pehe, jugamittaM ca khetto| kAlao jAva rIejjA, uvautte ya bhaavo||7|| indiyatthe vivajjittA, sajjhAyaM ceva pNchaa| tammuttI tapparakkAre, uvautte iriyaM rie||8|| saMyata (saMyamI sAdhaka) Alambana se, kAla se, mArga se aura yatanA se-ina cAra kAraNoM se parizuddha IryA samiti se vicaraNa kre||4|| IryA samiti kA Alambana jJAna, darzana aura cAritra hai| kAla divasa (dina kA samaya) hai| mArga utpatha kA varjana hai|| 5 // - dravyataH kSetrataH kAla aura bhAva kI apekSA se yatanA cAra prakAra kI kahI gaI hai| use maiM kahatA hU~, suno||6|| dravya se-A~khoM se dekhe (dekhakara cle)| kSetra se-yugamAtra (cAra hAtha pramANa) bhUmi ko dekhe| kAla se-jaba taka calatA rahe taba taka dekhe| bhAva se-upayoga sahita cale (gamana kare) // 7 // indriyoM ke pA~ca prakAra ke viSaya aura pA~ca prakAra ke svAdhyAya ko chor3akara mAtra gamana kriyA meM hI tanmaya ho aura usI ko pradhAnatA dekara upayoga sahita gamana kre||8|| 1. Circumspection in movement (irya samiti) Restrained aspirant should move with circumspection in movement purified in four respects-support or cause (aalamban), time (kaal), path (marg) and care (yatana). (4) The cause is right knowledge, faith and conduct. The time is day-time. The path is to exclude wrong path. (5) In context of substance, place, time and mind care is of four kinds. Listen to what I say about that. (6) With regard to substance-should see with eyes (see carefully while moving). With regard to place-should see ground up to a distance of four cubits. With regard to timeshould see till the movement lasts. With regard to state of mind-walk with sincere attention. (7) Giving no heed to objects of five senses as well as five types of self-study, he should move giving full importance and attention to the act of moving. (8) 2-bhASA samiti kohe mANe ya mAyAe, lobhe ya uvuttyaa| hAse bhae moharie, vigahAsu daheva y||9||

Page #454
sacitra uttarAdhyayana sUtra caturviMza adhyayana [310] eyAiM aTTha ThANAI, parivajjittu sNje| asAvajja miyaM kAle, bhAsaM bhAsejja pnvN||10|| krodha, mAna, mAyA, lobha, hAsya, bhaya, vAcAlatA tathA vikathAoM meM satata upayogayuktatA- // 9 // prajJAvAna saMyatI sAdhaka ina (uparyukta) ATha sthAnoM kA parityAga karake avasara ke anusAra niravadya (doSarahita) aura parimita bhASA bole // 10 // 2. Circumspection in speech (bhasha samiti) ____Continued indulgence in anger, conceit, deceit, greed, laughter, fear, gossip and slandering- (9) A wise and restrained aspirant should avoid aforesaid eight activities and speak faultless language with brevity and at proper time. (10) 3-eSaNA samiti gavesaNAe gahaNe ya, paribhogesaNA ya jaa| AhArovahi-sejjAe, ee tinni visohe||11|| uggamuppAyaNaM paDhame, bIe sohejja esnnN| paribhoyaMmi caukkaM, visohejja jayaM jii||12|| gaveSaNA, grahaNaiSaNA aura paribhogaiSaNA se AhAra, upadhi aura zayyA-ina tInoM kA parizodhana kre|| 11 // yatanAzIla yati prathama eSaNA (AhArAdi kI gaveSaNA) meM udgama aura utpAdana doSoM kA zodhana kre| dUsarI grahaNaiSaNA meM AhAra Adi grahaNa karane se sambandhita doSoM kA zodhana kare aura tIsarI paribhogaiSaNA meM saMyojanA Adi doSa catuSka kA zodhana kre|| 12 // 3. Circumspection in exploring alms (eshana samiti) ___He should ensure purity (avoiding faults) of all the three-food, equipment and bed-through care in search, collection and use. (11) A careful ascetic should avoid the faults of source (udgam) and production (utpadan) in the first (search), faults related to collection or acceptance in the second (collection) and the fault-quartet including that of arrangement (samyojana) in the third (use). (12) 4-AdAna-nikSepaNA samiti ohovahovaggahiyaM, bhaNDagaM duvihaM munnii| giNhanto nikkhivanto ya, pauMjejja imaM vihiN||13|| cakkhusA paDilehittA, pamajjejja jayaM jii| Aie nikkhivejjA vA, duhao vi samie syaa||14||

Page #455
[311] caturviMza adhyayana sacitra uttarAdhyayana sUtra muni ogha upadhi (sAmAnya upakaraNa) aura aupagrahika upadhi (vizeSa sthiti ke upakaraNa) donoM prakAra ke bhANDopakaraNoM ko grahaNa karane, lene-uThAne aura rakhane meM isa vidhi kA prayoga kre|| 13 // ... yatanApUrvaka pravRtti karane vAlA yati donoM taraha ke upakaraNoM ko A~khoM se dekhakara-pratilekhana aura pramArjana karake sadA samitiyukta hokara grahaNa kare-leve tathA rakhe // 14 // 4. Circumspection in taking and keeping (aadaan-nikshepana samiti) An ascetic should use the following procedure in accepting, picking and putting his common and special equipments including bowls. (13) A careful ascetic should accept, pick up and put down both aforesaid type of equipment after seeing with his own eyes, inspecting and wiping, ever observing the code of circumspection. (14) 5-pariSThApanikA samiti uccAraM pAsavaNaM, khelaM siMghANa-jalliyaM / AhAraM uvahiM dehaM, annaM vAvi thaavihN||15|| aNAvAyamasaMloe, aNAvAe ceva hoi sNloe| AvAyamasaMloe, AvAe ceya sNloe||16|| aNAvAyamasaMloe, prss'nnuvghaaie| same ajjhusire yAvi, acirakAlakayaMmi y||17|| uccAra-mala, prasravaNa-mUtra, zleSma-kapha, siMghAnaka-nAka kA maila, jalla-zarIra kA maila, AhAra, upadhi, zarIra tathA anya bhI kisI visarjana yogya vastu kA vivekapUrvaka sthaNDila bhUmi meM pariSThApana kre|| 15 // __ sthaNDila bhUmi cAra taraha kI hotI hai-(1) anApAta asaMloka-jahA~ loga na Ate-jAte hoM aura na dUra se hI dikhate hoN| (2) anApAta saMloka-loga jahA~ Ate-jAte to na hoM kintu dUra se dikhAI dete hoN| (3) ApAta asaMloka-loga Ate-jAte hoM kintu dUra se dikhate na hoN| (4) ApAta saMloka-loga Ate-jAte bhI hoM aura dikhAI bhI dete hoM // 16 // jo bhUmi anApAta-asaMloka ho, paropaghAta se rahita ho, sama ho, polI na ho, kucha samaya pahale hI acitta (nirjIva) huI ho- // 17 // 5. Circumspection in disposal (parishthapanika samiti) He should dispose stool (uchchaar), urine (prasravan), mucus (shleshma), slime from his nose (singhaanak), body-dirt (jalla), food (leftover), waste things, even his own body (when he is about to die) and any other thing to be disposed with due care at a suitable place for disposal. (15)

Page #456
tara sacitra uttarAdhyayana sUtra caturviMza adhyayana [312] A place suitable for disposal can be of four kinds-1. That which is neither frequented by people nor is visible to people from a distance. 2. That which is not frequented by people but is visible to people from a distance. 3. That which is frequented by people but not visible to people from a distance. 4. That which is frequented by people and also visible to people from a distance. (16) At a place that is neither frequented by people nor is visible to people, which does not disturb self-control, which is level land, which is not hollow, which has been made lifeless-(17) vitthipaNe dUramogADhe, nAsanne bilvjjie| tasapANa-bIyarahie, uccArAINi vosire||18|| vistRta ho, gA~va se dUra ho, bahuta nIce taka acitta ho, bila tathA trasa prANI aura bIjoM se rahita ho-aisI bhUmi meM mala Adi kA vyutsarga karanA cAhie // 18 // Which is spacious, which is far from habitation, which is lifeless to a considerable depth, which is free from holes, mobile creatures and seeds, disposal of excreta etc. should be done at such a place. (18) eyAo paMca samiIo, samAseNa viyaahiyaa| etto ya tao guttIo, vocchAmi annupuvvso||19|| ye pA~ca samitiyA~ saMkSepa meM batAI gaI haiN| aba yahA~ se Age anukrama se tIna guptiyA~ khuuNgaa|| 19 // Here I have briefly explained these five circumspections. Now I will tell about the restraints in due order. (19) 1-manogupti saccA taheva mosA ya, saccAmosA taheva y| cautthI asaccamosA, maNaguttI cuvvihaa||20|| saMrambha-samArambhe tu, Arambhe ya taheva y| maNaM pavattamANaM tu, niyatejja jayaM jii||21|| (1) satyA (saca), (2) mRSA (jhUTha), (3) satyAmRSA (satya aura jhUTha mizrita), (4) asatyAmRSA (na saca, na jhUTha-loka vyavahAra) manogupti ke ce cAra bheda haiM // 20 // yatanAyukta yati saMrambha, samArambha aura Arambha meM pravRtta hote hue mana kA nivartana-nirodha kre|| 21 // 1. Mental restraint (manogupti) 1. Truth, 2. untruth, 3. truth and untruth mixed, and 4. neither truth nor untruth (courteous and social behaviour)-these are four kinds of mental restraint. (20) A careful ascetic should prevent his mind from wishing misfortune for, from thoughts of causing misery to and thoughts of causing destruction of other living beings. (21)

Page #457
[313] caturviMza adhyayana sacitra uttarAdhyayana sUtra 2-vacanagupti saccA taheva mosA ya, saccAmosA taheva y| cautthI asaccamosA, vaiguttI cauvvihA // 22 // saMrambha-samArambhe, Arambhe ya taheva y| vayaM pavattamANaM tu, niyatejja jayaM jii||23|| (1) satyA, (2) mRSA, (3) satyAmRSA, (4) asatyAmRSA-vacanagupti ke ye cAra prakAra haiN|| 22 // yatanAyukta yati saMrambha, samArambha, Arambha meM pravRtta hote hue vacana kA nivartana-nigraha kare // 23 // 2. Vocal restraint (vachangupti) ___ 1. Truth, 2. untruth, 3. truth and untruth mixed, and 4. neither truth nor untruth (courteous and social behaviour)-these are four kinds of vocal restraint. (22) A careful ascetic should prevent his speech conveying wish of misfortune for, thoughts of causing misery to and thoughts of causing destruction of other living beings. (23) 3-kAyagupti ThANe nisIyaNe ceva, taheva ya tuyttttnne| ullaMghaNa-pallaMghaNe, indiyANa ya juNjnne||24|| saMrambha-samArambhe, Arambhammi taheva y| kAyaM pavattamANaM tu, niyatejja jayaM jii||25|| khar3e rahane meM, baiThane meM, leTane meM yA karavaTa badalane meM, gaDDhe Adi ko lA~ghane meM, sAdhAraNa rUpa se calane meM aura indriyoM ke prayoga meM- // 24 // saMrambha, samArambha, Arambha meM pravRtta hotI huI kAyA (zarIra) ko yatanA sampanna yati yatanApUrvaka nivartamAna-nivRtta kre|| 25 // 3. Physical restraint (kayagupti) In acts of standing, sitting, lying, turning, jumping to cross a ditch, walking normally and application of sense organs- (24) A careful ascetic should carefully prevent his body from activities directed at misfortune for, causing misery to and causing destruction of other living beings. (25) eyAo paMca samiIo, caraNassa ya pvttnne| guttI niyattaNe vuttA, asubhatthesu svvso||26|| ___ ye pA~ca samitiyA~ cAritra meM pravRtti ke lie aura tIna guptiyA~ sabhI azubha arthoM-bhAvoM-viSayoM se sarvathA nivRtti ke lie kahI gaI haiN|| 26 //

Page #458
sacitra uttarAdhyayana sUtra caturviMza adhyayana [314] These five samitis have been prescribed for indulgence in right conduct and three guptis for complete prevention from indulgence in all ignoble and evil intentions and actions. (26) eyA pavayaNamAyA, je samma Ayare munnii| se khippaM savvasaMsArA, vippamuccai pnnddie||27|| -tti bemi| ___ jo paNDita (tattvavettA) muni ina pravacana-mAtAoM kA samyak rUpa se AcaraNa karatA hai vaha samasta saMsAra se zIghra hI mukta ho jAtA hai|| 27 // -aisA maiM kahatA huuN| The sagacious ascetic, who immaculately practices these mothers of sermon, soon gets liberated from this worldly existence. (27) --So I say. vizeSa spaSTIkaraNa gAthA 3-yahA~ pA~ca samiti aura tIna gupti-ina AThoM ko hI samiti kahA hai| prazna hai, aisA kyoM? zAMtyAcArya ne samAdhAna prastuta kiyA hai ki guptiyA~ ekAnta nivRttirUpa hI nahIM, pravRttirUpa bhI hotI haiM, ata: pravRtti aMza kI apekSA se unheM bhI samiti kaha diyA hai| samiti meM niyamataH gupti hotI hai, kyoMki usameM zubhaM meM pravRtti ke sAtha jo azubha se nivRttirUpa aMza hai, vaha niyamataH gupti aMza hI hai| gupti meM pravRttipradhAna samiti kI bhajanA hai| (vRhdvRtti)| IMPORTANT NOTES Verse 3--Here the five samitis (circumspections) and three guptis (restraints), all the eight have been called samitis. Question is, why so? Shantyacharya has explained that restraints are not exclusively negative, they have a positive component or nuance too. Therefore, due to their positive component they have been included in samitis. Samiti includes gupti as a rule because indulgence in noble essentially includes restrain from indulgence in ignoble. Similarly in restrain too circumspection is inherent.

Page #459
[315] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra , paccIsavA~ adhyayana : yajJIya pUrvAloka prastuta adhyayana kA nAma yajJIya hai| isa adhyayana meM pramukha rUpa se yajJoM kA varNana huA hai| bhArata meM brAhmaNa athavA vaidika saMskRti kA prAdurbhAva hI bahudevavAda tathA yajJoM se huA hai| agni, yama, varuNa Adi devatAoM ko prasanna karane ke lie tathA apanI manokAmanAoM ko pUrNa karane ke lie yajJa kiye jAte the| putrakAmo yajeta, svargakAmo yajeta Adi vaidika paramparAnuyAyI RSiyoM aura brAhmaNoM ke udghoSa the| bhagavAna mahAvIra ke kAla meM ina yajJoM kA bolabAlA thaa| vizAla yajJa kiye jAte the aura unameM saikar3oM hajAroM mUka pazuoM ko jIvita hI agni kI jvAlAoM meM svAhA kara diyA jAtA thaa| brAhmaNa yAyAjI (yajJakartA) hone meM gaurava anubhava karate the| aise hI yAyAjI do bhAI vANArasI meM rahate the| unake nAma jayaghoSa tathA vijayaghoSa the| donoM bhAI vedoM ke vidvAn aura yajJoM ke jJAtA-yAjJika the| ___ eka bAra jayaghoSa gaMgA nadI meM snAna karane gyaa| gaMgA-taTa para usane bar3A hI vIbhatsa aura kAruNika dRzya dekhaa| eka sarpa ne mu~ha meM eka mer3haka ko dabA rakhA thA, vaha use nigalane kI ceSTA kara rahA thA; aura usa sarpa ko eka kurara pakSI nigalane kI ceSTA meM rata thaa| jyoM-jyoM kurara sarpa ko nigalatA tyoM-tyoM sarpa ke davAba se mer3haka kI pIr3A bar3hatI jAtI, vaha burI taraha tdd'ptaa| ___ isa bIbhatsa dRzya se jayaghoSa ke hRdaya meM karuNA kI taraMgeM taraMgita ho uThI, use hiMsA se glAni ho gii| sAtha hI saMsAra meM bar3A jIva choTe jIva kA bhojana karatA hai, isa dRzya se usakA mana udvigna ho utthaa| usane kisI jaina zramaNa ke pAsa jAkara zramaNI dIkSA grahaNa kara lii| ugra tapa karane lgaa| dIrghakAlIna tapasyA se usakA zarIra atyanta kRza ho gyaa| grAmAnugrAma vihAra karate hue jayaghoSa muni punaH vArANasI pdhaare| usa samaya vijayaghoSa eka vizAla yajJa kara rahA thaa| mAsopavAsI mani bhikSA heta usakI yajJazAlA meM phNce| vijayaghoSa unheM na pahacAna sakA aura bhikSA dene se sApha inkAra kara diyaa| bhikSA na milane se samabhAvI muni jayaghoSa ko koI viSAda nahIM huA; kintu vijayaghoSa ko pratibodha dene hetu usase pUchA-yajJa, nakSatra, dharma kA mukha kyA hai? vijayaghoSa ina praznoM kA uttara na de skaa| taba jayaghoSa muni ne inakA yathArtha svarUpa batAyA tathA brAhmaNa Adi kA svarUpa bhI btaayaa| muni, zramaNa, brAhmaNa, kSatriya Adi vargoM kA kAraNa tathA svarUpa khaa| tadanantara use karmabandhana se dUra rahane kI preraNA dii| vaha bhI pratibuddha hokara zramaNa bana gayA tathA jayaghoSa-vijayaghoSa-donoM saMyama sAdhanA karake mukta hue| __ prastuta adhyayana meM yajJa, brAhmaNa Adi kA svarUpa AdhyAtmika dRSTi se varNita huA hai, yahI isakI vizeSatA hai| bhagavAna mahAvIra kI tatkAlIna vANI kA pratighoSa isa adhyayana meM mukharita huA hai| prastuta adhyayana meM 45 gAthAe~ haiN|

Page #460
sacitra uttarAdhyayana sUtra paMcaviMza adhyayana [ 316] PANCHVIMSH ADHYAYAN: YAJNIYA Foreview The title of this chapter is Yajniya or True Sacrifice. This chapter mainly deals with the description of yajnas (ritual offerings or sacrifices). Brahmin or Vedic culture in India has its origin in polytheism and yajna (ritual sacrifice or offering). Yajnas were performed in order to appease gods, including those of fire, water and death, as well as to fulfill one's wishes. Brahmins and sages of Vedic tradition habitually made these pronouncements-Want a son, perform yajna", "wish to reach heaven, perform yajna". During the period of Bhagavan Mahavir such yajnas were frequent and wide spread. Elaborate yajnas were performed and thousands of animals were burnt alive in sacrificial fires. Brahmins felt proud becoming a yayaaji (yajna performer). Two such brothers lived in Varanasi. Their names were Jayaghosh and Vijayaghosh. Both were well-versed in Vedas and sacrificial offerings. Once, Jayaghosh went to river Ganges for a bath. On the bank he saw a very brutal and touching scene. A snake had caught a frog in its mouth and was trying to swallow it, and at vulture (kurar) was trying to swallow that snake. As the vulture swallowed the snake.bit by bit, the snake pressed the frog, its agony increased and it shuddered with pain. At this pathetic scene waves of compassion engulfed his heart and Jayaghosh was filled with revulsion for violence. He was disturbed watching the reality that stronger creatures of this world consumed the weaker ones. He approached a Jain ascetic and got initiated as a shraman. He started observing rigorous austerities and in due course the extended austerities emaciated his body. Wandering from one village to another, ascetic Jayaghosh came to Varanasi. At that time Vijayaghosh was performing a grea ojna..After a month long fast ascetic Jayaghosh came to the yajna pavilion to seek alms. Vijay hosh could not recognize him and outrightly refused to offer any alms. Getting no alms did not disturb the equanimous sage. However, in order to enlighten Vijayaghosh, the ascetic asked him-What is the mouth of yajna, Nakshatra (Asterism) and religion. Vijayaghosh failed to reply these questions. Then Jayaghosh explained the true meaning of these along with the canse and formation of Brahmin and other groups. He also explained the concepts of sage, shraman and caste system. After that he inspired him to be away from acquiring karmic-bondage. Vijayaghosh was enlightened and became an ascetic. The two brothers practiced asceticism and attained liberation. The special feature of this chapter is that yajna, Brahmin and related subjects have been spiritually dealt. This chapter echoes the original thoughts of Bhagavan Mahavir as he might have presented at that time. The chapter has 45 verses.

Page #461
citra kramAMka 56 ILLUSTRATION No. 56

Page #462
555555555955555559595955555555595955555559555555595555 55955559595959555555595555 citra paricaya 56 jayaghoSa kA tattvajJAna Illustration No. 56 gaMgA-snAna karate huye jayaghoSa ne dekhA - meMDhaka ko sarpa aura sarpa ko kurara pakSI nigala rahA hai| yaha dRzya dekhakara jayaghoSa ko vairAgya ho gayA aura ve muni bana gaye (pUrvaloka) / bhikSArtha bhramaNa karate huye vijayaghoSa ke yajJa maNDapa meM pahu~cane para tattva batAte huye jayaghoSa muni ne kahA- koI sira muMDAne mAtra se zramaNa, OMkAra japane mAtra se brAhmaNa aura kuza - cIvara dhAraNa karane mAtra se tApasa nahIM hotA / - adhyayana 25, sU. 31 JAYAGHOSH'S KNOWLEDGE OF Wan FUNDAMENTALS Bathing in the Ganges Jayaghosh saw that a serpent is swallowing a frog and a Kurar bird is swallowing that serpent. Jayaghosh got detached and became a sage. Wandering to seek alms, when he came to the Yajna pavilion of Vijayaghosh he explained the fundamentals in these words Just by tonsuring one does not become a sage. Just by chanting the syllable Om one does not become a Brahmin. And just by wearing Kush-grass one does not become a hermit. -Chapter 25, Aphorism 31 @9595959595959595959595959595555555595959595959595959595955@ (c)55555555555555

Page #463
[317] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra paMcaviMsaimaM ajjhayaNaM : jannaijja paMcaviMza adhyayana : yajJIya Chapter-25 : THE TRUE SACRIFICE mAhaNakulasaMbhUo, Asi vippo mhaayso| jAyAI jamajannaMmi, jayaghose -tti naamo||1|| brAhmaNa kula meM utpanna jayaghoSa nAma kA mahAyazasvI vipra thA; jo hiMsaka yajJa karane vAlA yAyAjI thaa||1|| Born in a Brahmin family there was a renowned Brahmin named Jayaghosh. He was a priest involved in performing violent yajnas (ritual sacrifices). (1) indiyaggAmaniggAhI, maggagAmI mhaamunnii| gAmANugAma rIyante, patto vArANasiM puriN||2|| vaha indriyasamUha kA nigraha karane vAlA, mArgagAmI mahAmuni bana gayA thaa| eka bAra grAmAnugrAma vihAra karatA huA, vArANasI pahu~ca gayA // 2 // Later he became a great ascetic, victor of the set of sense organs and follower of the right path. Wandering from one village to another, he once arrived in Varanasi city. (2) vArANasIe bahiyA, ujjANami mnnorme| phAsue sejjasaMthAre, tattha vaasmuvaage||3|| vArANasI ke bAhya bhAga meM eka manorama udyAna thaa| vahA~ prAsuka zayyA, saMstAraka, pITha, phalaka, Asana Adi lekara Thahara gayA // 3 // In the outskirts of Varanasi city there was a beautiful garden. Collecting faultless bed, mattress, plank, seat and other ascetic-equipment, he stayed there. (3) aha teNeva kAleNaM, purIe tattha maahnne| vijayaghose tti nAmeNa, jannaM jayai veyvii||4|| usI samaya vArANasI purI-nagarI meM vedoM kA jJAtA vijayaghoSa nAmaka brAhmaNa yajJa kara rahA thaa||4|| During the same period in Varanasi city a Brahmin named Vijayaghosh, who was a scholar of Vedas, was performing a yajna. (4) aha se tattha aNagAre, maaskkhmnnpaarnne| vijayaghosassa jannaMmi, bhikkhassa'TThA uvtttthie||5|| eka mAsa kI tapasyA ke pAraNe hetu jayaghoSa anagAra, bhikSA ke lie vijayaghoSa ke yajJa meM upasthita huA-pahu~cA // 5 //

Page #464
in sacitra uttarAdhyayana sUtra paMcaviMza adhyayana [318] Homeless ascetic Jayaghosh came to the yajna (ritual sacrifice) pavilion seeking alms for breaking his month long fast. (5) samuvaTThiyaM tahiM santaM, jAyago pddisehe| na hu dAhAmi te bhikkhaM, bhikkhU ! jAyAhi anno||6|| (vijayaghoSa) Aye hue saMta (jayaghoSa muni) ko dekhakara yajJakartA (vijayaghoSa) ne use niSedha kiyA aura kahA-he bhikSu ! maiM tumheM bhikSA nahIM dUMgA, tuma kisI anya sthAna para jAkara yAcanA kro||6|| ___Seeing the approaching sage (ascetic Jayaghosh) the priest of the yajna (Vijayaghosh) stopped him and said-0 ascetic! I will not give you alms, go and beg at some other place. (6) je ya veyaviU vippA, jannaTThA ya je diyaa| joisaMgaviU je ya, je ya dhammANa paargaa||7|| jo vedoM ke jJAtA vipra haiM, yajJa karane vAle dvija (brAhmaNa) haiM, jyotiSa ke aMgoM (vedoM meM varNita jyotiSAMga) ke jJAtA haiM tathA jo dharma (dharmazAstroM) ke pAragAmI haiM- // 7 // . Those Brahmins who are well versed in Vedas, performers of yajna, scholars of astrology (as detailed in the Vedas) and experts of religion (scriptures)- (7) . je samatthA samuddhattuM, paraM appANameva y| tesiM annamiNaM deyaM, bho bhikkhU ! svvkaamiyN||8|| jo svayaM apanI aura dUsaroM kI AtmA kA uddhAra karane meM samartha haiN| he bhikSu ! yaha sabhI rasoM se yukta (sarvakAmika) bhojana (anna) unhIM ko denA hai|| 8 // ____Who are capable of saving their own soul and those of others?o ascetic! This food, enriched with all condiments, is to be given only to them. (8) so evaM tattha paDisiddho, jAyageNa mhaamunnii| na vi ruTTho na vi tuTTho, uttmtttth-gveso||9|| isa prakAra yajJakartA dvArA pratiSedha-inkAra kiye jAne para uttama artha kI khoja karane vAlA mahAmuni (jayaghoSa) na ruSTa huA hai na tuSTa-prasanna huaa|| 9 // This way when the yajna priest refused the great sage, the seeker of the ultimate good, was neither annoyed nor pleased. (9) na'nnadraM pANaheuM vA, na vi nivvAhaNAya vaa| tesiM vimokkhaNaTThAe, imaM vynnmbbvii||10|| muni ne isa prakAra ke vacana na to anna (bhojana) ke lie, na pAna (jala) ke lie aura na jIvana-nirvAha ke lie apitu una (yajJakartAoM) kI mukti (vimokSaNa) ke lie khe||10||

Page #465
[319] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra , Neither for food nor for water or for subsistence, but only with the wish of their (performers of yajna) liberation, the sage uttered these words. (10) na vi jANAsi veyamuhaM, na vi jannANa jaM muhN| nakkhattANa muhaM jaM ca, jaM ca dhammANa vA muhN||11|| (jayaghoSa muni-) tuma veda ke mukha (pradhAna tattva) ko nahIM jAnate aura yajJoM kA jo mukha (upAya) hai, use bhI nahIM jaante| nakSatroM kA jo mukha (pradhAna) hai, use bhI nahIM jAnate aura jo dharmoM kA mukha (upAya) hai, use bhI nahIM jAnate // 11 // You do not know the mouth (basic theme) of Vedas and you also do not know the mouth (real performer) of yajnas (ritual offerings). You do not know the mouth of Nakshatras (most important among asterisms) and you do not also know the mouth (the source) of religions. (11) je samatthA samuddhattuM, paraM appANameva y| na te tumaM viyANAsi, aha jANAsi to bhnn||12|| jo apanI aura dUsaroM kI AtmA kA uddhAra karane meM samartha haiM, unheM bhI tuma nahIM jaante| yadi jAnate ho to btaao|| 12 // You even do not know those who are capable of saving their own soul as well as those of the others. However, if you know just tell me. (12) tassa'kkhevapamokkhaM ca, acayanto tahiM dio| sapariso paMjalI houM, pucchaI taM mhaamunniN-||13|| usake (jayaghoSa muni ke) AkSepoM-praznoM ke uttara (pramokSa) dene meM asamartha usa brAhmaNa (vijayaghoSa) ne apanI sampUrNa pariSad ke sAtha hAtha jor3akara usa mahAmuni se pUchA- // 13 // When the yajna priest failed to reply these questions, he and all the assembled devotees asked the great sage with joined palms-(13) veyANaM ca muhaM bUhi, bUhi jannANa jaM muhN| nakkhattANa muhaM bUhi, bUhi dhammANa vA muhN||14|| (vijayaghoSa-) Apa hI batAiye-vedoM kA mukha kyA hai? yajJoM kA jo mukha hai, vaha bhI kho| nakSatroM kA jo mukha hai, vaha bhI kahie aura dharmoM kA jo mukha hai, vaha bhI batAiye // 14 // (Vijayaghosh-) You alone can tell us what is the mouth (basic theme) of the Vedas, the mouth (real performer) of yajnas (ritual offerings), the mouth of Nakshatras (most important among asterisms) and the mouth (the source) of religions. Kindly do that. (14) je samatthA samuddhattuM, paraM appANameva y| eyaM me saMsayaM savvaM, sAhU ! kahasu pucchio||15||

Page #466
an sacitra uttarAdhyayana sUtra paMcaviMza adhyayana [320] jo apanA aura dUsaroM kA uddhAra karane meM samartha haiM, unheM bhI btaaiye| ye saba mere saMzaya haiN| he sAdhu! maiM Apase pUchatA hU~, Apa btaaiye|| 15 // Please also tell that who are capable of saving their own souls and those of others. All these are my doubts. O ascetic ! I beseech you to tell me. (15) aggihottamuhA veyA, jannaTThI veyasAM muhN| nakkhattANa muhaM cando, dhammANaM kAsavo muhN||16|| (jayaghoSa muni-) vedoM kA mukha agnihotra (agnikArikA adhyAtma) hai, yajJoM kA mukha yajJArthI (bahirmukha indriyoM aura mana ko saMyama meM kendrita karane vAlA AtmasAdhaka) hai, nakSatroM kA mukha candra hai aura dharmoM kA mukha kAzyapa (RSabhadeva) hai|| 16 // (Ascetic Jayaghosh-) The mouth (basic theme) of the Vedas is agnihotra (evoking the spiritual fire), the mouth (real performer) of yajnas (ritual offerings) is yajnarthi (the spiritual aspirant who focuses the extrovert sensual organs and mind into restraint), the mouth of Nakshatras (most important among asterisms) is the moon and the mouth (the source) of religions is Kaashyap (Rishabhadev). (16) jahA caMdaM gahAIyA, ciTThantI pNjliiuddaa| vandamANA namasantA, uttamaM mnnhaarinno||17|| jisa prakAra candramA ke sammukha manohara grahAdi hAtha jor3e hue vandanA-namaskAra karate hue rahate haiM usI prakAra devatA, indra Adi uttama puruSa bhagavAna RSabhadeva ke sammukha rahate haiN|| 17 // All the resplendent stars and planets remain before the moon paying homage with joined palms; all great persons including gods and kings of gods remain before Bhagavan Rishabhadev in the same way. (17) ajANagA annavAI, vijjA maahnnsNpyaa| gUDhA sajjhAyatavasA, bhAsacchannA iv'gginno||18|| brAhmaNa kI saMpadA vidyA hai lekina yajJavAdI isase anabhijJa haiN| ve bAhara meM svAdhyAya aura tapa se usI prakAra DhaMke hue haiM jisa prakAra rAkha se agni AcchAdita rahatI hai||| 18 // The believers in yajna are unaware of the fact that the true wealth of a Brahmin is learning. They merely enshroud themselves with study and austerity as fire is covered by ash. (18) je loe bambhaNo vutto, aggI vA mahio jhaa| sayA kusalasaMdiTTha, taM vayaM bUma mAhaNaM // 19 // jise saMsAra meM kuzala puruSoM ne brAhmaNa kahA hai tathA jo agni ke samAna pUjita hai, use hama brAhmaNa kahate haiN|| 19 //

Page #467
[321] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra We call that person a Brahmin who is worshipped like fire and is called Brahmin by the worthy. (19) . jo na sajjai AgantuM, pavvayanto na soyii| ramae ajjavayaNami, taM vayaM bUma mAhaNaM // 20 // jo svajana Adi priyajanoM ke Ane para Asakta (prasanna) nahIM hotA aura unake cale jAne para zoka nahIM karatA, Arya vacanoM meM (arhadvANI meM) ramaNa karatA hai, use hama brAhmaNa kahate haiN|| 20 // One who is neither elated when dear ones arrive nor sad when they depart and takes delight in noble words (of Arhats) we call him a Brahmin. (20) jAyarUvaM jahAmaThe, niddhntmlpaavgN| rAga-ddosa-bhayAIyaM, taM vayaM bUma mAhaNaM // 21 // kasauTI para kase hue aura agni meM tapAkara zuddha kiye hue svarNa ke samAna jo nirmala aura tejasvI hai tathA rAga, dveSa aura bhaya se rahita hai, use hama brAhmaNa kahate haiM // 21 // One who is pure and shining like the gold tested by touchstone and purified by melting in fire and is free from attachment, aversion and fear, we call him a Brahmin. (21) tavassiyaM kisaM dantaM, avciymNs-sonniyN| suvvayaM pattanivvANaM, taM vayaM bUma mAhaNaM // 22 // jo tapasvI. hone se kRza hai, jitendriya hai, jisake zarIra kA rakta aura mA~sa tapasyA ke kAraNa kama ho gayA hai, jo suvratI hai, zAMta hai, use hama brAhmaNa kahate haiN|| 22 // One who is lean due to austerities, victor of senses, whose flesh and blood has been toned down by austerities, observer of noble vows and serene, we call him a Brahmin. (22). tasapANe viyANettA, saMgaheNa ya thaavre| jo na hiMsai tiviheNaM, taM vayaM bUma mAhaNaM // 23 // jo trasa aura sthAvaraM prANiyoM ko bhalI prakAra jAnakara mana-vacana-kAya se unakI hiMsA nahIM karatA, use hama brAhmaNa kahate haiM // 23 // One who does not intentionally hurt mobile and immobile beings through mind, speech and body, we call him a Brahmin. (23) kohA vA jai vA hAsA, lohA vA jai vA bhyaa| musaM na vayaI jo u, taM vayaM bUma mAhaNaM // 24 // jo krodha se, hAsya se, lobha se athavA bhaya se mRSA (jhUTha) nahIM bolatA, use hama bAhmaNa kahate haiN|| 24 //

Page #468
tI sacitra uttarAdhyayana satra paMcaviMza adhyayana [322 ] One who does not indulge in uttering untruth out of anger, mirth, greed and fear; we call him a Brahmin. (24) cittamantamacittaM vA, appaM vA jaI vA bhuN| na geNhai adattaM je, taM vayaM bUma mAhaNaM // 25 // jo sacitta yA acitta, thor3A athavA bahuta koI bhI padArtha binA diye nahIM letA, use hama brAhmaNa kahate haiN|| 25 // One who does not take any thing without being given, may it be living or lifeless or more or less, we call him a Brahmin. (25) divva-mANusa-tericchaM, jo na sevai mehunnN| maNasA kAya-vakkeNaM, taM vayaM bUma maahnnN||26|| jo deva, manuSya, tiryaJca sambandhI maithuna (abrahmacarya) kA mana, vacana, kAya se sevana nahIM karatA, use hama brAhmaNa kahate haiN|| 26 // One who does not indulge in any sexual activity associated with divine beings, humans or animals through mind, speech and body, we call him a Brahmin. (26) jahA pomaM jale jAyaM, novalippai vaarinnaa| evaM alitto kAmehi, taM vayaM bUma mAhaNaM // 27 // jaise jala meM utpanna huA kamala jala se lipta nahIM hotA, usI prakAra jo kAmabhogoM se alipta rahatA hai, use hama brAhmaNa kahate haiM // 27 // One who is not defiled by sensual pleasures, just like a lotus, though growing in water, is not wetted by it, we call him a Brahmin. (27) aloluyaM muhAjIvI, aNagAraM akiNcnnN| asaMsattaM gihatthesu, taM vayaM bUma mAhaNaM // 28 // jo rasa Adi meM lolupa nahIM hai, svAdavijayI hai, mudhAjIvI-nirdoSa bhikSA se jIvana-nirvAha karatA hai, gRhatyAgI-anagAra hai, akiMcana hai, gRhasthoM se adhika paricaya nahIM rakhatA, use hama brAhmaNa kahate haiN|| 28 // One who is not obsessed with gratifying taste buds and the like or a victor of tastebuds, subsists on faultless alms, a homeless ascetic, has no possessions and not closely acquainted with householders, we call him a Brahmin. (28) jahittA puvvasaMjogaM, nAisaMge ya bndhve| jo na sajjai eehi, taM vayaM bUma maahnnN||29|| jo pUrva saMyogoM ko, jJAtijanoM aura bandhujanoM ko chor3akara phira unameM Asakta nahIM hotA, use hama brAhmaNa kahate haiM // 29 //

Page #469
[323 ] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra One who does not get drawn to past contacts, kin and relatives once having abandoned them, we call him a Brahmin. (29) pasubandhA savvaveyA, saTThaM ca paavkmmunnaa| na taM tAyanti dussIlaM, kammANi balavanti h||30|| pazubandha (yajJa meM Ahuti dene ke lie pazuoM ko bA~dhanA) ke hetu, sabhI veda aura pApakarmoM se kiye gaye yajJa, usa duHzIla kI rakSA nahIM kara sakate-kyoMki karma balavAna haiN|| 30 // Binding of beasts to the sacrificial pole, all the Vedas and the sinful yajnas (ritual sacrifices) cannot protect that sinner because the karmas are very powerful. (30) na vi muNDieNa samaNo, na oMkAreNa bmbhnno| na muNI raNNavAseNaM, kusacIreNa na taavso||31|| kevala sira muMDA lene se koI zramaNa nahIM hotA, OM kA japa karane se brAhmaNa nahIM hotA, vana meM rahane se muni nahIM hotA aura kuza nirmita cIvara (vastra) dhAraNa karane mAtra se koI tapasvI nahIM ho jAtA // 31 // One cannot become an ascetic (Shraman) only by tonsuring his head, a Brahmin by mere chanting of 'Om', a sage (muni) just by living in a forest or a hermit (taapas) simply by wearing dress made of grass. (31) samayAe samaNo hoi, bambhacereNa bmbhnno| nANeNa ya muNI hoi, taveNa hoi taavso||32|| samabhAva rakhane se zramaNa hotA hai, brahmacarya kA pAlana karane se brAhmaNa hotA hai, jJAna se muni hotA hai aura tapa karane se tapasvI hotA hai|| 32 // One becomes an ascetic (Shraman) by equanimity, a Brahmin by celibacy (brahmacharya), a sage (muni) by knowledge and a hermit by penance. (32) kammuNA bambhaNo hoi, kammuNA hoi khttio| vaisse kammuNA hoi, suddo havai kmmunnaa||33|| karma se brAhmaNa hotA hai, karma se kSatriya hotA hai, karma se vaizya hotA hai aura karma se hI zUdra hotA hai||33|| It is by his action (not by birth) that one becomes a Brahmin (learned or priestly class), a Kshatriya (warrior or ruling class), a Vaishya (business class) or Shudra (working class). (33) ee pAukare buddhe, jehiM hoi sinnaayo| savvakammavinimmukkaM, taM vayaM bUma maahnnN||34|| ina tattvoM kA prarUpaNa arhat ne kiyA hai| inake dvArA jo sAdhaka snAtaka-pUrNa hotA hai, sarvakarmoM se mukta-vinimukta hotA hai, use hama brAhmaNa kahate haiN|| 34 //

Page #470
sacitra uttarAdhyayana sUtra paMcaviMza adhyayana [ 324] The Enlightened ones (Arhats) have ordained these fundamentals. The aspirant who graduates by pursuing these becomes free from all karmic-bondage and we call him a Brahman. (34) evaM guNasamAuMttA, je bhavanti diuttamA / te samatthA u uddhattuM paraM appANameva ya // 35 // jo guNa-sampanna dvijottama - uttama brAhmaNa hote haiM, ve hI apanA aura dUsaroM kA uddhAra karane meM samartha hote haiM // 35 // Only the best of the twice-born (Brahmins) endowed with virtues are capable of emancipating themselves as well as others. (35) evaM tu saMsae chinne, vijayaghose ya mAhaNe / samudAya tayaM taM tu, jayaghosaM mahAmuNiM // 36 // isa taraha saMzaya dUra ho jAne para vijayaghoSa brAhmaNa ne mahAmuni jayaghoSa ke vacanoM ko samyak rUpa se svIkAra kiyA // 36 // This way when all doubts were removed, Brahmin Vijayaghosh thoroughly and sincerely accepted the words of ascetic Jayaghosh. (36) tuTTheya vijayaghose, iNamudAhu kayaMjalI | mAhaNattaM jahAbhUyaM, suTTu me uvadaMsiyaM // 37 // saMtuSTa hue vijayaghoSa ne hAtha jor3akara isa prakAra kahA- Apane mujhe yathArtha brAhmaNatva kA bahuta hI sundara upadeza diyA hai // 37 // Contented Vijayaghosh submitted with joined palms-You have bestowed me with a highly lucid discourse about true Brahmanism. (37) tubbhe jar3ayA jannANaM, dubbhe veyaviU viU / jo saMgavi tubbhe, tubhe dhammANa pAragA // 38 // (vijayaghoSa brAhmaNa - ) Apa yajJoM ke yaSTA - yajJakarttA ho, vedoM ke jJAtA vidvAn ho, Apa hI jyotiSa ke aMgoM ke jAnakAra aura dharmoM ke pAragAmI ho // 38 // You are a true yajna priest, a scholar of Vedas, an expert of all limbs of astrology and a profound savant of religions. (38) tubbhe samatthA uddhattuM paraM appANameva ya / tamaNuggahaM kareha'mhaM, bhikkheNa bhikkhu uttamA // 39 // Apa hI apane aura dUsaroM kA uddhAra karane meM samartha ho| isalie he uttama bhikSu ! bhikSA svIkAra karake hama para anugraha karo // 39 // You alone are capable of emancipating yourself and others. Therefore, O excellent ascetic! Kindly oblige us by accepting alms. (39)

Page #471
[325] paMcaviMza adhyayana sacitra uttarAdhyayana sUtra , na kajjaM majjha bhikkheNa, khippaM nikkhamasU diyaa| mA bhamihisi bhayAvaTTe, ghore sNsaarsaagre||40|| (jayaghoSa muni-) mujhe bhikSA se koI kArya (prayojana) nahIM hai| lekina he dvija ! tuma zIghra hI abhiniSkramaNa karo yAnI zramaNa dIkSA svIkAra karo; jisase ki tumheM bhava ke AvauM vAle isa ghora saMsAra-sAgara meM bhramaNa na karanA pdd'e|| 40 // (Ascetic Jayaghosh-) I am not concerned at all with alms. But you should soon renounce the world (get initiated as a shraman) so that you may not have to drift on this dreadful ocean of worldly existence abounding in eddies of rebirths. (40) uvalevo hoi bhogesu, abhogI novlippii| bhogI bhamai saMsAre, abhogI vippmuccii||41|| bhogoM se karmoM kA upalepa hotA hai, abhogI karmoM se lipta nahIM hotaa| bhogI saMsAra meM bhramaNa karatA hai, abhogI usase mukta ho jAtA hai|| 41 / / Mundane indulgences smear the soul with layers of karmas, but he who is non-indulgent is not soiled. The indulgent drifts along and the non-indulgent gets liberated. (41) ___ ullo sukko ya do chUDhA, golayA mttttiyaamyaa| do vi AvaDiyA kuDDe, jo ullo so tattha lggii||42|| gIle aura sUkhe miTTI ke do gole phaiMke gye| ve donoM hI dIvAra para gire| gIlA golA vahIM - (dIvAra para) cipaka gayA // 42 // Two clods of clay, one wet and one dry, were thrown on a wall. Both hit the wall. The wet clod stuck to the wall. (42) . evaM lagganti dummehA, je narA kaamlaalsaa| virattA u na lagganti, jahA sukko u golo||43|| isI taraha jo manuSya durbuddhi haiM aura kAmabhogoM kI lAlasA se yukta haiM ve viSayoM meM cipaka jAte haiM tathA jo kAmabhogoM se virakta haiM ve sUkhe gole ke samAna nahIM cipkte||43|| In the same way, the evil minded who are obsessed with mundane pleasures get stuck to the mundane and those who are detached from these pleasures do not stick, just like the dry clod of clay. (43) evaM se vijayaghose, jayaghosassa antie| aNagArassa nikkhanto, dhamma soccA aNuttaraM // 44 // isa prakAra vijayaghoSa brAhmaNa jayaghoSa anagAra se anuttara dharma ko sunakara dIkSita ho gyaa||44|| Thus listening to the supreme religion from ascetic Jayaghosh, Brahmin Vijayaghosh got initiated. (44)

Page #472
nA sacitra uttarAdhyayana sUtra paMcaviMza adhyayana [326] khavittA puvvakammAiM, saMjameNa taveNa y| jayaghosa-vijayaghosA, siddhiM pattA aNuttaraM // 45 // -tti bemi| jayaghoSa aura vijayaghoSa-donoM ne tapa aura saMyama ke dvArA pUrva saMcita karmoM ko sarvathA kSaya karake siddhi prApta kii|| 45 // -aisA maiM kahatA huuN| Both Jayaghosh and Vijayaghosh shed all karmas accumulated in the past through austerities and restraint and attained the state of perfection (Siddhi) or liberation. (45) -So I say. vizeSa spaSTIkaraNa gAthA 16-pUche gaye cAra praznoM ke uttara isa prakAra haiM (1) vedoM kA mukha arthAt pradhAna tattva sArabhUta kyA hai? isakA uttara jayaghoSa ne diyA hai-agnihotra hai| agnihotra kA havana Adi pracalita artha to vijayaghoSa jAnatA hI thaa| kintu vaha jayaghoSa muni se mAlUma karanA cAhatA thA ki unake mata meM agnihotra kyA hai? muni kA agnihotra eka adhyAtma bhAva hai, jisameM tapa, saMyama, svAdhyAya, dhRti, satya aura ahiMsA Adi dasa prakAra ke munidharma kA samAveza hotA hai| yaha bhAva agnihotra' hI jayaghoSa mani ne vijayaghoSa ko samajhAyA hai| isI agnihotra (Atma-yajJa) meM mana ke vikAra svAhA hote haiN| (2) dUsarA prazna hai-yajJa kA mukha-upAya (pravRtti hetu) kyA hai? isake uttara meM yajJa kA mukha arthAt upAya yajJArthI batAyA hai| muni ne Atma-yajJa ke sandarbha meM apane bahirmukha indriya aura mana ko asaMyama se haTAkara saMyama meM kendrita karane vAle Atma-sAdhaka ko hI saccA yajJArthI (yAjJaka) batAyA hai| (3) tIsarA prazna kAlajJAna se sambandhita hai| svAdhyAya Adi samayocita karttavya ke liye kAla kA jJAna usa samaya meM Avazyaka thaa| aura vaha jJAna spaSTataH nakSatroM kI gati-gaNanA se hotA thaa| candra kI hAni-vRddhi se tithiyoM kA bodha acchI taraha ho jAtA thaa| isa dRSTi se hI muni ne uttara diyA hai ki nakSatroM meM mukhya candramA hai| isa uttara kI tulanA gItA (10/21) se kI jA sakatI hai-"nakSatrANAmahaM shshii|" (4) cauthA prazna thA-dharmoM kA mukha arthAt upAya (Adi kAraNa) kyA hai? dharma kA prakAza kisase huA? uttara meM jayaghoSa muni ne kahA hai-dharmoM kA mukha (Adi kAraNa) kAzyapa hai| vartamAna kAla-cakra meM Adi kAzyapa RSabhadeva hI dharma ke Adi prarUpaka, Adi upadeSTA haiN| sUtrakRtAMga (1/2/3/2) meM to spaSTa hI kahA hai ki saba tIrthaMkara kAzyapa ke dvArA prarUpita dharma kA hI anusaraNa karate rahe haiM-"kAsavassa annudhmmcaarinno|" (zAntyAcArya vRhdvRtti)|

Page #473
[ 327 ] vafcigt 37EZA sacitra uttarAdhyayana sUtra IMPORTANT NOTES Verse 16-Answers to the four questions asked are as follows 1. First question is-What is the mouth (basic theme) of the Vedas? The reply by Jayaghosh is-Agnihotra. Vijayaghosh knew the conventional meaning, fire-sacrifice and other accompanying rituals but he wanted to know ascetic Jayaghosh's interpretation of agnihotra. For an ascetic agnihotra is a spiritual concept, which encompasses the ten ascetic codes including austerities, restraint, selfstudy, patience, truth and ahimsa. Ascetic Jayaghosh explains this inner agnihotra to Vijayaghosh. In this inner sacrificial fire (agnihotra) perversions of mind are sacrificed and burnt. 2. Second question is--What is the mouth (real performer) of yajnas (ritual offerings)? The answer is-the performing priest. According to the ascetic in the spiritual yajna the aspirant who shifts his extrovert sense organs and mind from indiscipline and focuses on restraint is the real performer of yajna. 3. Third question is-What is the mouth of Nakshatras (most important among asterisms). It is related to time. In those days the knowledge of time was essential for routine timely duties including self-study; and that was dependent on the calculation of the motion of stars, constellations and Asterism. Knowledge of the changing dates of the lunar month was acquired easily with the waxing and waning of the moon visible to the naked eye. With this view the ascetic answered that the moon is central to Asterisms. This reply has affirmation in Gita also--Nakshtraanaamaham shashi. (10/21) 4. Fourth question is-What is the mouth (the source) of religions? Who gave the light of religion first of all? Ascetic Jayaghosh replied-It is Kaashyap. In the present cycle of time the first Kaashyap Bhagavan Rishabhadev is the first propagator and preceptor of religion. It is explicitly mentioned in Sutrakritanga (1/2/3/2) that all Tirthankars follow the religion propagated by Kaashyap (Kaasavassa anudhammachaarino). (Vrihad Vritti by Shantyacharya)

Page #474
sacitra uttarAdhyayana sUtra SaDviMza adhyayana [328] // chabbIsavA~ adhyayana : sAmAcArI pUrvAloka prastuta adhyayana kA nAma sAmAcArI hai| sAmAcArI kA artha hotA hai-'samyak AcAra vyavasthA' arthAt sAdhu ke samasta AcAra, pArasparika karttavya aura vyvhaar| inase saMbaMdhita niyamopaniyamoM kAvyavasthAoM kA prastuta adhyayana meM varNana huA hai| ___saMgha ko suvyavasthita rakhane ke lie samucita vyavahAra honA Avazyaka hai| na to dUsaroM ke prati udAsInatA, rUkSatA, upekSA, anuttaradAyitA hI honI cAhie aura na atyadhika Asakti hii| kisI ke prati lagAva aura kisI ke prati lAparavAhI bhI vikhaNDana kA kAraNa bana sakatI hai| ucchRkhalatA, niSprayojana AvAgamana, haThAgraha Adi bhI saMgha vyavasthA ko vizaMkhalita karate haiN| ___inhIM kAraNoM se zramaNa ke AcAra ke do rUpa batAye gaye haiM-vratAtmaka AcAra aura vyavahArAtmaka aacaar| sAmAcArI ke bhI do prakAra haiM-(1) ogha sAmAcArI, (2) pada-vibhAga saamaacaarii| prastuta adhyayana meM donoM prakAra kI sAmAcArI kA varNana hai| sAmAcArI ke dasa bheda haiM-(1) AvazyakI, (2) naiSedhikI, (3) ApRcchanA, (4) pratipRcchanA, (5) chandanA, (6) icchAkAra, (7) mithyAkAra, (8) tathAkAra, (9) abhyutthAna, aura (10) upasampadA (ise AsevanA-zikSA bhI kahate haiN)| ina sabhI kA sarvAMgapUrNa varNana prastuta adhyayana meM kiyA gayA hai| taduparAnta dina aura rAta kI autsargika caryA kA varNana hai| dina aura rAtri ke ATha prahara hote haiN| dina ke cAra prahara aura rAtri ke bhI cAra prhr| dina ke prathama prahara meM svAdhyAya, dUsare meM dhyAna, tIsare meM bhikSAcaryA aura cauthe meM svaadhyaay| isI prakAra rAtri ke prathama prahara meM svAdhyAya, dUsare meM dhyAna, tIsare meM zayana-nidrA aura cauthe meM svaadhyaay| isa prakAra dina-rAta ke ATha praharoM meM cAra prahara svAdhyAya ke lie, do prahara dhyAna ke liye, eka prahara bhikSAcaryA Adi zArIrika kAryoM ke lie tathA eka prahara nidrA ke lie niyata hai| ___sAmAcArI kI yaha vizeSatA hai ki yaha sAmAjika tathA pArivArika baMdhanoM ke samAna nahIM hai apitu isakA svecchayA svIkaraNa hotA hai| yaha to antarhadaya kA vaha utsa hai jo sahajatayA pravAhita hokara sAdhaka-jIvana kI AdhyAtmika pragati meM sahAyaka banatA hai| sAtha hI usakI vyavahArakuzalatA bhI bar3hAtA hai| sAdhaka ke jIvana ko saMpUrNatA, saralatA, sahajatA pradAna karatA hai| prastuta adhyayana meM 53 gAthAe~ haiN|

Page #475
[ 329 ] ogfalg 3 ezera sacitra uttarAdhyayana sUtra SHADVIMSH ADHYAYAN : SAMAACHAARI Foreview The name of this chapter is Samaachaari (ascetic-praxis) or The Right System of Ascetic Behaviour. This system includes complete conduct, duties and behaviour of an ascetic. This chapter describes the codes, rules, sub-rules and other procedures related to asceticpraxis. In order to keep the religious organization well managed proper interactive behaviour is essential. There should neither be excessive fondness nor apathy, harshness, neglect, or irresponsibility in dealings with others. Indifference for one and attachment for another may cause disintegration in the organization. Impertinence, purposeless moving around and haughtiness may also disrupt the management of the sangh (religious organization). Keeping these causes in mind the ascetic-conduct is said to have two componentsconduct related to vows and that related to social behaviour. Ascetic-praxis too has two limbs-1. Ogha Samaachaari (general code of ascetic-praxis), and 2. Padavibhaag Samaachaari (protocol related codes of ascetic-praxis). This chapter details both types of Samaachaaris. There are ten divisions of Samaachaari-1. Avashyaki, 2. Naishedhiki, 3. Aaprichchhana, 4. Pratiprichchhana, 5. Chhandana, 6. Ichchhaakaara, 7. Mithyaakaara, 8. Tathaakaara, 9. Abhyutthaana, and 10. Upsampada (aasevana-shiksha). Complete and detailed description of all these has been included in this chapter. After that the autsargika charya (procedure of dissociation) related to day and night is described. There are eight prahars (period of three hours) in a day and night-four prahars (quarters) of day and four of night. The first quarter of the day is assigned to studies, the second to meditation, the third to alms-seeking and the fourth again to studies. In the same way the first quarter of the day is assigned to studies, the second to meditation, the third to sleeping and the fourth again to studies. Thus out of the eight quarters of day and night four quarters are reserved for studies, two for meditation, one for alms-seeking and other bodily needs and one for sleep. The special characteristic of Samaachaari is that it is not like forced social and family compulsions but is accepted voluntarily. It is the culmination of the inner desire that flows naturally and becomes helpful in the spiritual progress of an aspirant. It also enhances behavioural adroitness. It manifests in perfection, simplicity and spontaneity to the aspirants ascetic life. The chapter has 53 verses.

Page #476
sacitra uttarAdhyayana sUtra SaDviMza adhyayana [ 330] chabIsaimaM ajjhayaNaM : sAmAyArI SaDvaMza adhyayana : sAmAcArI | Chapter-26 : THE RIGHT SYSTEM OF ASCETIC BEHAVIOUR sAmAyAri pavakkhAmi, svvdkkhvimokkhnniN| jaM carittANaM nigganthA, tiNNA saMsArasAgaraM // 1 // maiM usa sAmAcArI kA kathana karatA hU~ jo sabhI duHkhoM se mukta karAne vAlI hai aura jisakA AcaraNa karake aneka nirgrantha saMsAra-sAgara ko taira gaye haiN||1|| I state the right system of ascetic behaviour (samaachaari), which leads to freedom from all misery and following which many ascetics have gone across the ocean of worldly existence. paDhamA AvassiyA nAma, biiyA ya nisiihiyaa| ApucchaNA ya taiyA, cautthI paDipucchaNA // 2 // paMcamA chandaNA nAma, icchAkAro ya chttttho| sattamo micchakAro ya, tahakkAro ya atttthmo||3|| abbhuTThANaM navama, dasamA uvsNpdaa| esA dasaMgA sAhUNaM, sAmAyArI pveiyaa||4|| daza sAmAcArI (1) AvazyakI, (2) naiSedhikI, (3) ApRcchanA, (4) pratipRcchanA // 2 // .. (5) chandanA, (6) icchAkAra, (7) mithyAkAra, (8) tathAkAra // 3 // (9) abhyutthAna, (10) upsmpdaa| isa prakAra yaha daza aMgoM vAlI sAdhuoM kI sAmAcArI pratipAdita kI gaI hai|| 4 // Ten limbed samaachaari 1. Avashyaki, 2. Naishedhiki, 3. Aaprichchhana, 4. Pratiprichchhna (2) 5. Chhandana, 6. Ichchhaakaara, 7. Mithyaakaara, 8. Tathaakaara (3) 9. Abhyutthaana, and 10. Upsampada (aasevana-shiksha)-This ten-limbed correct system of behaviour has been prescribed for ascetics. (4) gamaNe AvassiyaM kujjA, ThANe kujjA nisIhiyaM / ApucchaNA sayaMkaraNe, parakaraNe pddipucchnnaa||5|| (1) upAzraya athavA apane sthAna se bAhara nikalate-jAte samaya 'Avassiya' kA uccAraNa karanA AvazyakI sAmAcArI hai|

Page #477
[331] SaDviMza adhyayana sacitra uttarAdhyayana sUtra (2) upAzraya meM praveza karate samaya 'nisIhiyaM' zabda kA uccAraNa karanA naiSedhikI sAmAcArI hai| (3) apane kArya ke lie guru se AjJA lenA ApRcchanA sAmAcArI hai| (4) dUsaroM ke kArya ke lie guru se AjJA lenA pratipRcchanA sAmAcArI hai // 5 // 1. To utter the word 'Aavassiya' while going out of the room ( lodging place) is Aavashyaki Samaachaari. 2. To utter the word 'Nisihiyam' while entering the lodging place is Naishedhiki Samaachaari. 3. To seek permission for himself for any and all acts from the guru is Aaprichchhana Samaachaari. 4. To seek permission for others for any and all acts from the guru is Pratiprichchhana Samaachaari. (5) chandaNA davvajAeNaM, icchAkAro ya sAraNe / micchAkAro ya nindAe, tahakkAro ya paDissue // 6 // (5) pUrva meM grahaNa kiye hue dravyoM ke lie guru Adi ko Amantrita karanA chandanA sAmAcArI hai| (6) dUsaroM kA kArya apanI sahaja ruci se karanA tathA apanA kArya karane ke lie anyoM ko unakI icchAnusAra namra nivedana karanA (sAraNA ) icchAkAra sAmAcArI hai| (7) doSa kI nivRtti ke lie Atma-nindA, garhA karanA mithyAkAra sAmAcArI hai| (8) gurujanoM ke upadeza ko tathArUpa meM svIkAra karanA tathAkAra sAmAcArI hai // 6 // 5. To invite the guru and others for sharing things already acquired is Chhandana Samaachaari. 6. To do work of others voluntarily and to humbly request others for one's own work if they wish to do so is Ichchhaakaar Samaachaari. 7. To indulge in, self-criticism for faults committed is Mithyaakaar Samaachaari. 8. To accept the preaching of seniors the way they have conveyed is Tathaakaar Samaachaari. (6) abbhuTThANaM gurupUyA, acchaNe uvasaMpadA / evaM du-paMca-saMjuttA, sAmAyArI paveiyA // 7 // (9) gurujanoM ke satkAra ke lie apane Asana se uThakara khar3e ho jAnA abhyutthAna sAmAcArI hai| (10) kisI vizeSa prayojana se kisI anya AcArya ke pAsa rahanA upasampadA sAmAcArI hai| isa taraha daza prakAra kI sAmAcArI kA pratipAdana kiyA gayA hai // 7 //

Page #478
sacitra uttarAdhyayana sUtra 9. To stand up from one's seat in honour of seniors is Abhyutthaan Samaachaari. 10. To place oneself under the command of some other acharya (preceptor) for some specific purpose is Upsampada Samaachaari. SaDviMza adhyayana [ 332] The ten limbed right system of behaviour (Samaachaari) has been described thus. (7) puvvillaMmi caubbhAe, Aiccami samuTThie / bhaNDayaM paDilehittA, vandittA ya tao guruM // 8 // autsargika dinakRtya - ogha sAmAcArI sUrya ke Upara uThane para dina ke prathama prahara ke prathama caturtha bhAga meM bhaNDopakaraNoM kI pratilekhanA kare aura usake pazcAt guru ko vandana karake - // 8 // Ogha samaachaari (general code of ascetic-praxis) At sunrise in the first quarter of first prahar (quarter) of the day one should inspect and clean his ascetic-equipment. After that he should pay homage to the guru and - (8) pucchejjA paMjaliuDo, kiM kAyavvaM mae ihaM ?icchaM nioiuM bhante !, veyAvacce va sajjhAe // 9 // hAtha jor3akara pUche ki bhagavan ! mujhe isa samaya kyA karanA cAhie? merI icchA hai ki Apa mujhe svAdhyAya meM niyukta kareM athavA vaiyAvRtya meM // 9 // Ask with joined palms-Bhante! What should I do now ? I submit that please assign me to the task of studying or serving others. (9) veyAvacce niutteNaM, kAyavvaM agilAyao / sajjhAe vA niutteNaM, savvadukkhavimokkhaNe // 10 // vaiyAvRtya meM niyukta kara diye jAne para aglAna hokara sevA kare athavA sarvaduHkhoM se mukta karane vAle svAdhyAya meM niyukta kiye jAne para prasanna mana se svAdhyAya kare // 10 // If assigned to serve then he should serve tirelessly and sincerely. If assigned to study he should happily and whole-heartedly indulge in studying, which leads to emancipation from all miseries. (10) divasassa cauro bhAge, kujjA bhikkhU viyakkhaNo / tao uttaraguNe kujjA, diNabhAgesu causu vi // 11 // vicakSaNa bhikSu dina ke cAra bhAga kare / tatpazcAt ina cAra bhAgoM meM uttaraguNoM kI vidhivat ArAdhanA kare // 11 // A prudent ascetic should divide the time of the day in four parts and then devote himself to properly perform his subsidiary duties (uttar-gunas; other than mool-guna or the primary duty of observing the five great vows) during all the four parts. (11)

Page #479
[333 ] SaDviMza adhyayana sacitra uttarAdhyayana sUtra paDhama porisiM sajjhAyaM, bIyaM jhANaM jhiyaayii| taiyAe bhikkhAyariyaM, puNo cautthIe sajjhAyaM // 12 // prathama pauruSI (prahara) meM svAdhyAya kare, dUsare prahara meM dhyAna, tIsare meM bhikSAcarI aura punaH cauthe prahara meM svAdhyAya kre|| 12 // He should indulge in studies during the first paurushi (prahar or quarter of the day), meditation during the second, alms-seeking during the third and studies again during the fourth. (12) AsADhe mAse dupayA, pose mAse cuppyaa| cittAsoesu mAsesu, tipayA havai porisii||13|| pauruSI parijJAna ASAr3ha mAsa meM do paira (dvipadA) pauruSI hotI hai| pauSa mAsa meM catuSpadA tathA caitra aura Azvina mAsa meM tripadA pauruSI hotI hai|| 13 // Knowledge of paurushi In the lunar month of Ashadha there is two limbed (paad) paurushi (quarter of the night); in the month of Paush it is four limbed and in the months of Chaitra and Ashwin it is three limbed. (13) aMgulaM sattaratteNaM, pakkheNa ya duaNgulN| vaDDhae hAyae vAvI, mAseNaM curNgulN||14|| . sAta ahorAtra meM eka aMgula, eka pakSa (pandraha dina-rAta) meM do aMgula aura eka mAsa meM cAra aMgula (pramANa chAyA dakSiNAyana meM zrAvaNa se pauSa mAsa taka) bar3hatI hai aura (uttarAyana meM mAgha mAsa se ASAr3ha mAsa taka) ghaTatI hai|| 14 // It (paurushi) increases (from lunar months of Shravan to Paush during winter solstice) and decreases (from Maagh to Ashadha when the sun is in summer solstice respectively) by one Angul (width of a finger; digit; five minutes) in seven day-nights, two Anguls in a fortnight and four Anguls in a lunar month. (14) AsADhabahulapakkhe, bhaddavae kattie ya pose y| phagguNa-vaisAhesu ya, nAyavvA omrttaao||15|| ASAr3ha, bhAdrapada, kArtika, pauSa, phAlguna aura vaizAkha mAsa ke kRSNa pakSa meM eka-eka ahorAtra kI nyUnatA jAnanI caahie| yAnI 14 dina kA pakSa hotA hai|| 15 // The dark fortnights of lunar months of Ashadh, Bhaadrapad, Kartik, Paush, Falgun and Vaishakha are known as avamaraatra (one day-night less than the normal; i.e., 14 day-nights). (15) jeTThAmUle AsADha-sAvaNe, chahiM aMgulehiM pddilehaa| aTThahiM bIya-tiyaMmI, taie dasa aTThahiM cutthe||16||

Page #480
tara sacitra uttarAdhyayana sUtra SaDviMza adhyayana [ 334] jyeSTha, ASAr3ha aura zrAvaNa-isa prathama trika meM chaha aMgula; bhAdrapada, Azvina aura kArtika-isa dvitIya trika meM ATha aMgula; mRgazira, pauSa aura mAgha-isa tRtIya trika meM dasa aMgula; phAlguna, caitra aura vaizAkha isa caturtha trika meM ATha aMgula kI vRddhi karane se pratilekhana kA pauruSI samaya hotA hai|| 16 // In the quarter of the year comprising the three months of Jyesth, Ashadh and Shravan the inspection and cleaning increases by six Anguls. It increases by eight Anguls in the following quarter of months of Bhaadrapad, Ashwin and Kartik; by ten Anguls in the following quarter of months of Mrigashir, Paush and Maagh; and by eight Anguls in the following quarter of the months of Falgun, Chaitra and Vaishakh. (16) rattiM pi cauro bhAge, bhikkhU kujjA viykkhnno| tao uttaraguNe kujjA, rAibhAesu causu vi||17|| autsargika rAtri kRtya vicakSaNa-medhAvI bhikSu rAtri ke bhI cAra vibhAga kare tathA usake pazcAt rAtri ke cAroM hI vibhAgoM meM uttaraguNoM kI ArAdhanA kre|| 17 // Renunciatory duties of the night A prudent ascetic should divide the night in four parts and then devote himself to properly perform his subsidiary duties (uttar-gunas; other than mool-guna or the primary duty of observing the five great vows) during all the four parts. (17) paDhamaM porisi sajjhAyaM, bIyaM jhANaM jhiyaayii| taiyAe niddamokkhaM tu, cautthI bhujjo vi sajjhAyaM // 18 // prathama prahara meM svAdhyAya, dUsare meM dhyAna kare, tIsare prahara meM nidrA le aura cauthe prahara meM punaH svAdhyAya kre|| 18 // He should indulge in studies during the first paurushi (prahar or quarter of the day), meditation during the second, alms-seeking during the third and studies again during the fourth. (18) jaM nei jayA rattiM, nakkhattaM taMmi nhcubbhaae| saMpatte viramejjA, sajjhAyaM poskaalmmi||19|| jo nakSatra jisa rAtri kI pUrti karatA ho, vaha jaba AkAza ke prathama caturtha bhAga meM A jAtA hai yAnI rAtri kA prathama prahara samApta hotA hai taba vaha pradoSakAla hotA hai, usa kAla meM svAdhyAya se nivRtta ho jAya // 19 // When the nakshatra (constellation) that leads the night comes in the first quarter of the sky, which indicates the end of the first quarter of the night, it is called pradosh kaal (inauspicious period). He should conclude studies. (19) tammeva ya nakkhatte, gynncubbhaagsaavsesNmi| verattiyaM pi kAlaM, paDilehittA muNI kujjaa||20||

Page #481
[335] SaDviMza adhyayana sacitra uttarAdhyayana sUtra vahI nakSatra jaba AkAza ke antima caturtha bhAga meM A jAtA hai-rAtri kA antima caturtha prahara prArambha ho jAtA hai taba use vairAtrika kAla samajhakara muni svAdhyAya Adi Avazyaka kriyAoM meM pravRtta ho jAya // 20 // When the same nakshatra reaches the last quarter of the sky, which indicates the beginning of the fourth quarter of the night, considering it to be the post-sleep period (vairaatrik kaal), he should resume his studies and other essential duties. (20) puvvillaMmi caubbhAe, paDile hittANa bhnnddyN| guruM vandittu sajjhAyaM, kujjA dukkhavimokkhaNaM // 21 // vizeSa dinakRtya dina ke prathama prahara ke prathama caturtha bhAga meM bhaNDopakaraNoM kI pratilekhanA kare, taduparAnta guru ko vandanA karake sabhI duHkhoM se mukta karAne vAlA svAdhyAya kare // 21 // Special day time acts During the first quarter of the first prahar (quarter) of the day he should inspect and clean his ascetic-equipment. After that he should pay homage to the guru and indulge in studying, which leads to emancipation from all miseries. (21) porisIe caubbhAe, vandittANa tao guruuN| apaDikkamittA kAlassa, bhAyaNaM pddilehe||22|| tadanantara prathama pauruSI kA caturtha bhAga zeSa rahe yAnI pauna (3/4) pauruSI vyatIta ho jAya taba guru ko vandana karake aura kAla kA pratikramaNa (kAyotsarga) kiye binA hI pAtra (bhAjana) Adi kI pratilekhanA kare // 22 // After that in the last quarter of the first paurushi he should again pay homage to the guru and without performing critical review for that period he should inspect and clean the bowls and other things. (22) muhapottiyaM paDilehittA, paDilehijja gocchgN| gocchagalaiyaMguliyo, vatthAI pddilehe||23|| pratilekhanA kI vidhi mu~hapatti (mukhavastrikA) kI pratilekhanA karake gocchaga kA pratilekhana kre| aMguliyoM se gocchaga ko pakar3akara vastroM kI pratilekhanA kre|| 23 // Method of inspection ___He should first inspect (and clean) mouth-cover and then his ascetic-broom. After that, holding the broom with fingers, he should inspect and clean his garb. (23) uDDhaM thiraM aturiyaM, puvvaM tA vatthameva pddilehe| to biiyaM papphoDe, taiyaM ca puNo pamajjejjA // 24 //

Page #482
tara sacitra uttarAdhyayana sUtra SaDviMza adhyayana [336] prathamataH ukaDU Asana se baiThe, vastra ko U~cA va sthira rakhe aura zIghratA na karate hue usakA pratilekhana kare-A~khoM se dekhe| dUsare meM yatanA se vastra ko dhIre se jhaTakAve-prasphoTanA kre| tIsare meM punaH pramArjanA kare // 24 // First he should sit in squatting posture, spread the cloth holding it high and still and inspect it visually without haste. Then he should shake it gently. At last he should wipe it clean. (24) aNaccAviyaM avaliyaM, aNANubandhiM amosaliM cev| chappurimA nava khoDA, pANIpANavisohaNaM // 25 // pratilekhanA ke doSa pratilekhanA karate samaya zarIra ko yA vastra ko nacAve nahIM (1), yA vastra ko maror3e (mor3e) nahIM (2), vastra ko dRSTi se alakSita na kare (3), dIvAra Adi se vastra kA sparza na hone de (4), vastra ke chaha pUrva aura nau khoTaka (prasphoTa) kare (5), yadi koI prANI (vastra para) ho to usakA vizodhana kare (6) // 25 // Faults of inspection While inspecting he should not shake his body or the cloth (1); not twist the cloth (2); not move the cloth away from his vision (3); and not allow the cloth to touch wall or other things (4). He should fold it up six times in breadth and nine times in length (5); and then wipe it clean with palms to gently remove if there are any insects. (25) ArabhaDA sammaddA, vajjeyavvA ya mosalI tiyaa| papphoDaNA cautthI, vikkhittA veiyA chaTThA // 26 // (1) ArabhaTA-nirdiSTa vidhi se viparIta pratilekhana karanA athavA eka vastra kA pUrI taraha pratilekhana kiye binA hI dUsare vastra kA pratilekhana karane laga jaanaa| (2) sammardA-vastroM ko jora se dabAkara masala denA athavA vastrAdi upadhi para baiTha jaanaa| __ (3) mosalI-vastra ko Upara-nIce, idhara-udhara kisI anya vastra athavA vastu se saMghaTTita karate rhnaa| (4) prasphoTanA-dhUla-dhUsarita vastra ko jora se jhttknaa| " (5) vikSiptA-vastroM ko idhara-udhara phailA denA athavA pratilekhita vastroM ko apratilekhita vastroM meM milA denaa| (6) vedikA-pratilekhanA karate samaya ghuTanoM ke Upara, nIce yA bIca meM donoM hAtha rakhanA yA donoM bhujAoM ke bIca meM ghuTanoM ko rakhanA athavA eka ghuTanA bhujAoM meM aura dUsarA bAhara rakhanA // 26 // 1. Aarbhata-To inspect garbs contrary to the prescribed method or to start inspecting another cloth before properly inspecting the first. 2. Sammarda-To press and rub cloth with force or to sit upon garb or other possessions.

Page #483
[ 337 ] SaDviMza adhyayana sacitra uttarAdhyayana sUtra 3. Mosali-To keep on touching the cloth to any other thing in any direction. 4. Prasfotana-To violently shake a dirt-filled cloth. 5. Vikshipta-To scatter the clothes or to mix the inspected clothes with non-inspected ones. 6. Vedikaa-To keep both the hands over, under or in the middle of knees, or keep both the arms around the knees or one knee within the folded arms and one free while inspecting. (26) pasiDhila-palamba-lolA, egAmosA annegruuvdhunnaa| kuNai pamANi pamAyaM, saMkie gaNaNovagaM kujjaa||27|| (7) prazithila-vastra ko DhIlA pkdd'naa| (8) pralamba-vastra ko isa taraha pakar3anA ki usake kone nIce laTakate rheN| (9) lola-pratilekhita kiye jA rahe vastra kA bhUmi yA hAtha se saMgharSaNa krnaa| (10) ekAmarzA-vastra ko bIca se pakar3akara eka dRSTi se hI pUre vastra ko dekha jaanaa| (11) anekarUpa dhunanA-aneka taraha se athavA aneka bAra (tIna bAra se adhika) vastra ko dhunanA, hilAnA yA jhttknaa| athavA kaI vastroM ko eka sAtha eka bAra hI jhttknaa| (12) pramANa-pramAda-prasphoTana aura pramArjana kA pramANa jo nau-nau bAra batAyA hai usameM pramAda krnaa| (13) gaNanopagaNanA meM zaMkA-prasphoTana aura pramArjana ke pramANa meM zaMkA hone para hAtha kI aMguliyoM ke poruoM (parva rekhAoM) se gaNanA krnaa|| 27 // 7. Prashithil-To hold the cloth loosely. 8. Pralamba-To hold the cloth in a manner that its corners dangle. 9. Lola-To allow the cloth being inspected to rub with hands or ground. 10. Ekaamarsha-To hold the cloth at the center and inspect it just by a glance. 11. Anekarupa dhunana-To shake the cloth many ways or many times (more than three times) to shake many clothes together. 12. Pramaan Pramaad-To commit mistake in counting folds and its wiping (9 times). ___13. Doubt in counting-To count on the fingers if there is doubt in the said counting. (27) aNUNAirittapaDilehA, avivaccAsA taheva y| paDhamaM payaM pasatthaM, sesANi u appstthaaii||28|| prasphoTana aura pramArjana ke pramANa se (ka) anyana (kama nahIM), (kha) anatirikta (na kama, na tathA (ga) aviparIta pratilekhanA hI zaddha hotI hai| ukta tIna vikalpoM ke ATha bheda hote haiM, unameM se prathama bheda (anyUna-anatirikta-aviparIta) hI zuddha hai aura zeSa bheda azuddha haiN|| 28 //

Page #484
sacitra uttarAdhyayana sUtra SaDviMza adhyayana [ 338] The number of folds and shakes should be (a) neither less, (b) nor more or less and (c) nor contrary. Only such inspection is faultless. There are eight combinations of these three alternatives; of them only the first one (neither less, nor more, nor contrary) is faultless and the remaining are faulty. (28) paDilehaNaM kuNanto, mihokahaM kuNai jaNavayakahaM vaa| dei va paccakkhANaM, vAei sayaM paDicchai vaa-||29|| pratilekhana karatA huA jo paraspara vArtAlApa karatA hai, janapada kI kathA karatA hai, kisI ko pratyAkhyAna detA hai, vAcanA detA hai, svayaM kisI se vAcanA letA hai- // 29 // ____While inspecting, one who talks to others, tells stories about people, formalizes renunciatory vows, gives or takes lessons; - (29) puDhavIAukkAe, teuuvaauuvnnssitsaann| paDilehaNApamatto, chaNhaM pi virAhao hoi||30|| aisA pratilekhanA meM pramAda karane vAlA sAdhaka pRthvIkAya, apkAya, tejaskAya, vAyukAya, vanaspatikAya aura trasakAya-ina chahoM kAyoM ke jIvoM kA virAdhaka hotA hai||30|| An aspirant who is thus careless about inspection is harmer of six life forms-earthbodied, fire-bodied, water-bodied, air-bodied, plant-bodied and mobile beings..(30) puDhavI-AukkAe, teuu-vaauu-vnnssi-tsaannN| paDilehaNaAutto, chaNhaM ArAhao hoi||31|| pratilekhanA meM upayogayukta sAdhaka pRthvIkAya, apkAya, tejaskAya, vAyukAya, vanaspatikAya, trasakAya-ina chahoM kAryoM ke jIvoM kA saMrakSaka hotA hai|| 31 // An aspirant who is careful about inspection is protector of six life forms-earthbodied, fire-bodied, water-bodied, air-bodied, plant-bodied and mobile beings. (31) . taiyAe porisIe, bhattaM pANaM gvese| chaNhaM annayarAgammi,. kAraNami smutttthie||32|| tRtIya pauruSI ke dinakRtya ____ chaha kAraNoM meM se kisI eka kAraNa ke samupasthita hone para sAdhaka dina ke tIsare prahara (pauruSI) meM bhakta-pAna kI gaveSaNA-anveSaNA kre|| 32 // Activities of the third quarter of the day An aspirant should go for alms-seeking (food and water) during the third quarter (prahar or paurushi) of the day for any of the six following reasons. (32) veyaNa-veyAvacce, iriyaTThAe ya sNjmtttthaae| taha pANavattiyAe, chaTuM puNa dhmmcintaae||33||

Page #485
[339] SaDviMza adhyayana sacitra uttarAdhyayana sUtra ve chaha kAraNa haiM-(1) kSudhAvedanA kI zAMti ke lie, (2) vaiyAvRtya ke lie, (3) IryA samiti ke pAlana ke lie, (4) saMyama pAlana ke lie, (5) prANoM kI rakSA ke lie, aura (6) dharmacintana ke lie // 33 // The six reasons are-1. In order to pacify the pain of hunger, 2. In order to serve fellow ascetics, 3. In order to observe movement related circumspection (irya samiti), (4) In order to observe self-control, (5) In order to save his own life, 6. In order to perform religious contemplation. (33) niggantho dhiimanto, nigganthI vi na karejja chahiM cev| ThANehiM u imehiM, aNaikkamaNAM ya se hoi|| 34 // dhRtimAna nirgrantha aura nirgranthinI ina (Age kahe jAne vAle) chaha kAraNoM se (AhAra-pAnI kI gaveSaNA) na kare to hI (saMyama kA) atikramaNa nahIM hotA // 34 // If a devout ascetic (male or female) does not explore for food and water for (following) six reasons, then it is not considered transgression (of asceticdiscipline). (34) AyaMke uvasagge, titikkhayA bmbhcerguttiisu| pANidayA tavaheDaM, sriir-voccheynntttthaae||35|| (1) AtaMka roga utpanna hone para, (2) upasarga Ane para, (3) brahmacarya gupti kI rakSA ke lie, (4) prANiyoM kI dayA ke lie, (5) tapa ke lie, aura (6) zarIra-vyuccheda ke lie| (ina kAraNoM ke samupasthita hone para sAdhu-sAdhvIvarga bhakta-pAna kI gaveSaNA na kre|) // 35 // 1. Due to serious ailment, 2. due to other afflictions, 3. for protection of vow of celibacy, 4. to facilitate compassion for living beings, 5. to facilitate austerities, and 6. to abandon earthly body. (35) avasesaM bhaNDagaM gijjhA, cakkhusA pddilehe| paramaddhajoyaNAo, vihAraM viharae munnii||36|| sabhI upakaraNoM kA A~khoM se pratilekhana kare aura yadi Avazyaka ho to unheM lekara muni adhika se adhika Adhe yojana (do kosa-tIna mAila-pA~ca kilomITara) kI dUrI taka bhikSA hetu jAe // 36 // He should visually inspect his whole outfit and go to seek alms up to a distance of half Yojan (five kilometers) according to the need. (36) cautthIe porisIe, nikkhivittANa bhaaynnN| sajjhAyaM tao kujjA, svvbhaavvibhaavnnN|| 37 // caturtha pauruSI dina ke caturtha prahara meM bhalI-bhA~ti pratilekhanA kara sabhI pAtroM ko bA~dhakara rakha de| taduparAnta sabhI bhAvoM-tattvoM kA prakAzaka svAdhyAya kre|| 37 //

Page #486
ra sacitra uttarAdhyayana sUtra SaDviMza adhyayana [ 340] Fourth Quarter In the fourth quarter of the day he should put away his bowls properly after due inspection. Then he should settle down for studies that reveal all fundamentals. (37) porisIe caumbhAe, vandittANa tao guruN| paDikkamittA kAlassa, sejjaM tu pddilehe||38|| pauruSI ke caturtha bhAga meM guru ko vandanA karake kAla kA pratikramaNa (kAyotsarga) kara zayyA kA pratilekhana kre|| 38 // During the last quarter of the fourth paurushi of the day he should pay homage to the guru, perform the periodic critical-review (pratikraman) and then inspect the bed. (38) pAsavaNuccArabhUmiM ca, paDilehijja jayaM jii| kAussaggaM tao kujjA, savvadukkhavimokkhaNaM // 39 // daivasika pratikramaNa ___ yatanAzIla yati prasravaNa aura uccAra bhUmi kA pratilekhana kre| taduparAnta sarva duHkhoM kA anta karane vAlA kAyotsarga kare // 39 // Day-pratikraman A zealous ascetic should inspect the area for disposal of excreta. After that he should perform kayotsarg (meditation) that ends all miseries. (39) desiyaM ca aIyAraM, cintijja annupuvvso| nANe ya daMsaNe ceva, carittammi taheva y||40|| (kAyotsarga meM) jJAna-darzana-cAritra meM lage divasa-sambandhI aticAroM kA cintana kre|| 40 // He should review and reflect (while meditating) on the transgressions related to knowledge-faith-conduct committed during the day. (40) pAriyakAussaggo, vandittANa tao guruuN| desiyaM tu aIyAraM, Aloejja jhkkmN||41|| kAyotsarga ko pUrNa kara guru ko vandana kre| taduparAnta divasa sambandhI aticAroM kI anukrama se AlocanA kre|| 41 // After concluding meditation, he should pay homage to the guru and then perform critical review of transgressions of the day in proper sequence. (41) paDikkamittu nissallo, vandittANa tao guruN| kAussaggaM tao kujjA, savvadukkhavimokkhaNaM // 42 // pratikramaNa karake, zalyarahita hokara guru ko vandana kare, tatpazcAt sabhI du:khoM se mukta karAne vAlA kAyotsarga kre||42||

Page #487
[341] SaDviMza adhyayana sacitra uttarAdhyayana sUtra After thus performing sequential expiation (pratikraman) and becoming free of internal thorns, he should pay homage to the guru and then again perform kayotsarg (meditation) that ends all miseries. (42) pAriyakAussaggo, vandittANa tao guruuN| thuimaMgalaM ca kAuNa, kAlaM sNpddilehe||43|| kAyotsarga ko pArita (pUrNa) karake phira guru ko vandana kare tathA stuti-maMgala (siddhastava) karake kAla kI samyak prakAra se pratilekhanA kre|| 43 // On concluding meditation, he should again pay homage to the guru and after singing panegyrics (Siddhastav) perform the timely inspection. (43) paDhamaM porisiM sajjhAyaM, bIyaM jhANaM jhiyaayii| taiyAe niddamokkhaM tu, sajjhAyaM tu cutthie||44|| rAtrika kRtya evaM pratikramaNa ..(rAtri kI) prathama pauruSI-prahara meM svAdhyAya kare, dUsare prahara meM dhyAna kare, tIsare prahara meM zayana kare-nidrA le aura cauthe prahara meM svAdhyAya kare // 44 // Activities of the night He should indulge in studies during the first paurushi (prahar or quarter of the night), meditation during the second, sleeping during the third and studies again during the fourth. (44) porisIe cautthIe, kAlaM tu pddilehiyaa| sajjhAyaM tao kujjA, abohento asNje||45|| kintu cauthI pauruSI-prahara meM kAla kI pratilekhanA karake tadanantara asaMyamI logoM ko na jagAtA huA svAdhyAya kre||45|| But in the fourth quarter after performing timely inspection, he should commence studies ensuring not to awake undisciplined people. (45) porisIe caubbhAe, vandiUNa tao guruN| paDikkamittu kAlassa, kAlaMtu pddilehe|| 46 // caturtha pauruSI ke cauthe bhAga meM guru ko vandanA karake kAla kA pratikramaNa karake kAla kA pratilekhana kare // 46 // During the fourth quarter of the fourth paurushi he should perform periodic inspection after paying homage to the guru and doing period related critical review (pratikraman). (46) Agae kAyavossagge, svvdukkhvimokkhnne| kAussaggaM tao kujjA, svvdukkhvimokkhnnN||47||

Page #488
an, sacitra uttarAdhyayana sUtra SaDviMza adhyayana [ 342] sabhI duHkhoM se mukta karAne vAle kAyotsarga kA samaya Ane para saba duHkhoM se mukta karAne vAlA kAyotsarga kre||47|| When it is time to perform meditation (kayotsarg) that ends all miseries he should perform meditation (kayotsarg) that ends all miseries. (47) rAiyaM ca aIyAraM, cintijja annupuvvso| nANaMmi daMsaNaMmI, carittaMmi tavaMmi y||48|| jJAna-darzana-cAritra se sambandhita rAtri sambandhI aticAroM kA anukrama se cintana kare // 48 // He should review and reflect (while meditating) on the transgressions related to knowledge-faith-conduct committed during the night. (48) pAriyakAussaggo, vandittANa tao guruuN| rAiyaM tu aIyAraM, Aloejja jhkkmN||49|| kAyotsarga ko pUrNa karake phira guru ko vandanA kara rAtri-sambandhI aticAroM kI anukrama se AlocanA kre||49|| After concluding meditation, he should pay homage to the guru and then perform critical review of transgressions of the night in proper sequence. (49) paDikkamittu nissallo, vandittANa tao guruuN| kAussaggaM tao kujjA, svvdukkhvimokkhnnN||50|| isake pazcAt pratikramaNa karake, zalyarahita hokara, guru ko vandanA karake sarva duHkhoM se mukta karane vAlA kAyotsarga kre|| 50 // After thus performing sequential expiation (pratikraman) and becoming free of internal thorns, he should pay homage to the guru and then again perform kayotsarg (meditation) that ends all miseries. (50) kiM tavaM paDivajjAmi, evaM tattha vicinte| kAussaggaM tu pArittA, vandaI ya tao guruN||51|| usa kAyotsarga meM cintana kare ki Aja maiM kisa tapa kA AcaraNa karU~? kAyotsarga ko pArita kara guru ko vandana kre||51|| During that meditation he should contemplate on what austerity he should observe this day. On concluding meditation he should pay homage to the guru. (51) pAriyakAussaggo, vandittANa tao guruuN| tavaM saMpaDivajjettA, karejja siddhANa sNthvN||52|| kAyotsarga pUrA hone para guru ko vandanA kre| usake uparAnta yathocita tapa ko svIkAra kara siddhoM kI stuti-saMstava kre||52||

Page #489
[343 ] SaDviMza adhyayana sacitra uttarAdhyayana sUtra in After thus concluding meditation and paying homage to the guru he should resolve to observe the desired austerity and then sing panegyrics for perfected souls (Siddhas). (52) esA sAmAyArI, samAseNa viyaahiyaa| jaM carittA bahU jIvA, tiNNA sNsaarsaagrN||53|| -tti bemi| yaha sAmAcArI saMkSepa meM kahI gaI hai| isakA AcaraNa kara bahuta se jIva saMsAra-sAgara ko taira gaye haiN|| 53 // -aisA maiM kahatA huuN| This Samaachaari has been mentioned in brief. Practicing it, many souls have gone across the ocean of worldly existence. (53) -So I say. vizeSa spaSTIkaraNa gAthA 13-16-"puruSa" zabda se "pauruSI" zabda kA nirmANa huaa| puruSa ke dvArA jisa kAla kA mApa ho, vaha pauruSI, arthAt prahara hai| puruSa zabda ke do artha haiM-puruSa zarIra aura shNku| zaMku 24 aMgula pramANa eka nApa hotA hai| paira se jAnu (ghuTane) taka kA pramANa bhI 24 aMgula hI hotA hai| jisa dina kisI bhI vastu kI chAyA vastu ke pramANa ke anusAra hotI hai, vaha dina dakSiNAyana kA prathama dina hotA hai, yuga ke prathama varSa (sUryavarSa) ke zrAvaNa kRSNa pakSa kI pratipadA ko zaMku evaM jAnu kI chAyA apane hI pramANa ke anusAra 24 aMgula par3atI hai| 12 aMgula kA eka pAda-paira hone se zaMku evaM jAnu kI 24 aMgula chAyA ko do pAda mAnA hai| eka varSa meM do ayana hote haiM-dakSiNAyana aura uttraayn| dakSiNAyana zrAvaNa mAsa meM prArambha hotA hai aura uttarAyana mAgha mAsa meN| dakSiNAyana meM chAyA bar3hatI hai aura uttarAyana meM ghaTatI hai| gAthA 19-20-rAtri ke cAra bhAga hote haiM-(1) prAdoSika arthAt rAtri kA mukha bhAga, (2) ardharAtrika, (3) vairAtrika, aura (4) praabhaatik| prAdoSika aura prAbhAtika ina do praharoM meM svAdhyAya kiyA jAtA hai| ardha-rAtri meM dhyAna aura vairAtrika meM shynkriyaa-nidraa| (ogha ni., gA. 658)

Page #490
sacitra uttarAdhyayana sUtra Efaigt 3782749 [ 344] IMPORTANT NOTES Verse 13-16--The word paurushi is derived from purush (man). The time which is measured by purush is paurushi or prahar. The word purush has two meanings-human body and shanku (a linear measure equal to 24 Anguls or breadth of a finger). Measurement from foot to knee is also 24 Anguls. On the day the length of the shadow of a thing is equal to the thing, it is the day of summer solstice. On the first solar year of the Yug (decade) the first day of the dark fortnight of the lunar month of Shravan, the shadow of Shanku measures 24 Anguls. The foot (paad), being of 12 Anguls the shadow of shanku is standardized as two paad (feet). There are two ayans in a year Dakshinayan (when the sun appears to shift southwards) and Uttarayan (when the sun appears to shift northwards). Dakshinayan period begins from the month of Shravan (sometime in July) and Uttarayan from the month of Maagh (sometime in February). The shadow increases during the southward shift and decreases during the northward shift. Verse 19-20--There are four parts of the night-1. Praadoshik (evening), 2. Ardharatrik (midnight), 3. Vairaatrik (third quarter), and 4. Praabhaatik (morning). Studies are done during the two quarters (prahars) Praadoshik and Praabhaatik, meditation during the Ardharatrik and sleep during Vairatrik. (Ogha Niryukti, 658)

Page #491
[345] saptaviMza adhyayana sacitra uttarAdhyayana sUtra sattAIsavA~ adhyayana : khaluMkIya pUrvAloka prastuta adhyayana kA nAma khaluMkIya hai| 'khaluMka' zabda kA artha-duSTa baila, daMzamazaka (kaSTadAyaka), jalaukA (guru-doSadarzI), vRzcika (bicchU vacanarUpI DaMka se pIr3ita karane vAle) Adi haiN| zArapeNTiyara ke matAnusAra yaha zabda (khaluMka) khala se sambandhita rahA ho, 'khala' kA artha hI vakra aura duSTa hai| 'khala' kA yaha artha Aja bhI pracalita hai| anumAnataH yaha zabda (khaluMka) khalaukSa kA nikaTavartI rahA hai| jaise khala vihaga duSTa pakSI ke lie prayukta hotA hai, usI prakAra khala-ukSa duSTa baila ke lie prayukta huA ho| prastuta adhyayana meM khaluka zabda duSTa baila ke artha meM prayukta huA hai tathA usakI upamA uddaNDa aura avinIta ziSya se dI gaI hai| sAtha hI aise ziSya kI durvinItatA, vakratA, ucchRkhalatA aura uddaNDatA kA citraNa kiyA gayA hai| sAdhaka jIvana ke do mahatvapUrNa anivArya aMga haiM-vinaya aura anushaasn| jisa sAdhaka ke jIvana meM ye donoM athavA donoM meM se eka bhI nahIM hotA; vaha svacchanda hokara sAdhaka-jIvana se bhraSTa ho jAtA hai| __ jisa prakAra duSTa baila zakaTa (gAr3I), jUA tathA samilA ko tor3akara mAlika (gAr3IvAna) ko du:khI aura pIr3ita karatA hai, usI prakAra duSTa ziSya dharmazakaTa (dharmasaMgha) ko tor3akara AcAryaanuzAstA ko du:khI va pIr3ita karatA hai, unakI citta samAdhi aura zAMti ko bhaMga kara detA hai| ziSya aura sahayogiyoM kA karttavya hotA hai ki ve sukha-sAtA pahu~cAye, dharmasAdhanA meM sahayogI bane; kintu ghora svArthI aura dhRSTa evaM duSTa prakRti vAle mAnava evaM ziSya isake viparIta AcaraNa hI karate haiM; ve citta-pIr3aka evaM duHkhadAyaka hote haiN| gAryAcArya apane samaya ke viziSTa tattvavettA the| ve sthavira aura anupama jJAna ke dhAraka the| ve saMyama ke guNoM se vibhUSita the| kintu, durbhAgya se unake sabhI ziSya uddaNDa, avinIta, ucchRkhala aura anuzAsanavihIna the| AcArya ne unako sudhArane kA bahuta prayAsa kiyA; bahuta samaya taka unakI uddaNDatAoM ko sahana kiyAH kinta unake sadhAra kI jaba koI AzA zeSa na rahI taba eka dina AtmabhAva se prerita ho, ve apane sabhI ziSyoM ko chor3akara akele hI cala diye|| ____ Atma-samAdhi ke icchuka zramaNa kA yahI karttavya hai ki yadi samUha (ziSya-varga, sAthI zramaNa, bhakta-zrAvakoM. daSTa vyaktiyoM Adi) se AtmasAdhanA-samAdhi bhaMga hotI ho aura yadi koI nipaNa prajJAvAna sAthI yA sahAyaka na mile to saMyama kI rakSA karatA huA muni ekAkI rahakara dharma-sAdhanA kre| yahI gAryAcArya ne kiyA aura yahI isa adhyayana kI preraNA hai| prastuta adhyayana meM 17 gAthAe~ haiN|

Page #492
sacitra uttarAdhyayana sUtra Hafan 3782747 [ 346 ] SAPTAVIMSH ADHYAYAN : KHALUNKIYA Foreview The title of this chapter is Khalunkiya or Rogue Bullocks. The term khalunk means rogue bullock, stinger (cause of pain), leech (fault-finder), scorpion (causing pain by stinging words) etc. According to Sharpentier this word appears to have been derived from the root khal, which means crooked and roguish. This meaning of khal still prevails. The term khalunk seems to be a variant of khalauksha. As khal-vihag is used for a crooked bird, khalauksha (or khalunk) might have been used for crooked bullock. In this chapter the word khalunk has been used for crooked or rogue bullocks and it is used as a metaphor for impertinent and immodest disciple. Also included is the description of immodesty, crookedness, indiscipline and impertinence of such pupil. There are two important essentials in an aspirant's life-modesty and discipline, Devoid of both or even one of these an aspirant becomes footloose and drifts away from the spiritual path. As a rogue bullock causes pain and suffering to his master (cart driver) by breaking the cart, yoke and rein, in the same way a rogue disciple breaks the cart of religion (discipline of the order), disturbs the mental peace and serenity of the acharya (head of the order), thereby causing pain and suffering to him. It is the duty of disciples and other associates to ensure mutual comforts and facilitate spiritual practices; but extremely selfish, arrogant and roguish individuals act contrary to this. They cause mental agony and misery. Gargyacharya was an accomplished religious scholar of his time. He was a senior ascetic with profound wisdom. He was endowed with the virtues of restraint. But unfortunately all his disciples were impertinent, immodest, footloose and undisciplined. The acharya tried his best to reform them. He tolerated their misconduct for a long time, but in the end when all hopes of their reform were lost, drawn by his spiritual goal, he one day left all his disciples and went into isolation. It is the duty of an ascetic seeking spiritual serenity that if the group activity (with disciples, associate sages, devotees and other disturbing elements) impedes his spiritual pursuits and he does not get an able and qualified associate, then guarding his restraint he should pursue his spiritual goal in isolation This is what Gargyacharya did and that is the theme of this chapter. The chapter has 17 verses.

Page #493
[347] saptaviMza adhyayana sacitra uttarAdhyayana sUtra sattAvIsaimaM ajjhayaNaM : khaluMkijjaM saptaviMza adhyayana : khaluMkIya Chapter-27 : ROGUE BULLOCKS there gaNahare gagge, muNI Asi visArae / Ai gaNibhAvammi, samAhiM paDisaMdha // 1 // sthavira, gaNadhara (gacchAcArya) garga gotrIya gArgya muni zAstra vizArada the / ve AcArya ke guNoM se ota-prota, gaNibhAvoM meM sthita aura samAdhi meM svayaM ko jor3e hue the // 1 // Senior ascetic and head of the organization Gargya of Garg clan was a scholar of scriptures. He was highly endowed with virtues of a preceptor (acharya), mature in qualities of a sect-leader and associated with meditation. (1) vahaNe vahamANassa kantAraM aivattaI / joe vahamANassa, saMsAro aivattaI // 2 // , zakaTa Adi vAhana meM jotA huA acchA baila jaise mahAvana se sukhapUrvaka pAra ho jAtA hai usI prakAra saMyama - yoga meM bhalI-bhA~ti pravRtta sAdhaka bhI saMsAra se ( sukhapUrvaka) pAra ho jAtA hai // 2 // (He said-) With a good bull yoked to a cart one crosses vast wilderness with ease; in the same way an aspirant zealously indulging in ascetic-discipline crosses the ocean of worldly existence (with ease). (2) khaluMke jo u joei, vihammANo kilissaI / asamAhiM ca veei, tottao ya se bhajjaI // 3 // jo duSTa bailoM (khaluMka) ko (vAhana meM) jotatA hai, vaha unheM mAratA huA svayaM kleza pAtA hai, asamAdhi kA anubhava karatA hai aura antataH usakA cAbuka bhI TUTa jAtA hai // 3 // One who yokes bad bullocks to a cart gets disturbed and distressed by beating them and in the end his whip also breaks down. (3) egaM Dasai pucchaMmi, egaM vindhai'bhikkhaNaM / ego bhaMjai samilaM, ego uppahapaTThio // 4 // kSubdha huA vAhaka (gAr3IvAna) kisI (baila) kI pU~cha meM daMza detA hai to kisI eka ko lagAtAra badhatA hai aura (una duSTa bailoM meM se) koI eka jUe kI kIla ko tor3a detA hai to koI eka unmArga para cala par3atA hai // 4 // (Out of annoyance the driver/bad ox) sometimes bites the tail of one and sometimes wounds the other. One (bad ox) sometimes breaks the pin of the yoke and sometimes drifts to a wrong path. (4)

Page #494
sacitra uttarAdhyayana sUtra saptaviMza adhyayana [ 348] ego paDai pAseNaM, nivesa nivajjaI / ukkuddai upphiDaI, saDhe bAlagavI vae // 5 // koI mArga ke eka ora pArzva meM gira jAtA hai to koI baiTha jAtA hai aura koI lambA leTa jAtA hai| koI kUdatA hai, koI uchalatA hai to koI taruNa gAya (bAlagavI) ke pIcha bhAga jAtA hai // 5 // Sometimes some falls on the side of the path, or sits down or stretches on the ground. Sometimes some jumps, or stomps or chases a young cow. (5) mAI muddheNa paDaI, kuddhe gacchai paDippahaM / mayalakkheNa ciTThaI, vegeNa ya pahAvaI // 6 // koI mAyAvI (dhUrtta baila) sira ko niDhAla banAkara - sira ke bala bhUmi para lur3haka - gira jAtA hai| koI krodhita hokara unmArga (pratipatha) meM athavA ulTe pairoM pIche kI ora cala par3atA hai| koI mRtaka ke samAna par3A rahatA hai to koI vega se daur3ane lagatA hai // 6 // Some deceptive one sometimes drops down with stretched head. Some angrily goes the wrong way or starts back-tracking. Some falls flat as if dead and some dashes headlong at top speed. (6) chinnAle chindaI selliM, duddanto bhaMjae jugaM / sevi sussuyAittA, ujjAhittA palAyae // 7 // koI duSTa baila (chinnAla) rAsa (rassI) ko chinna-bhinna kara detA hai, tor3a detA hai, durdAnta hokara jU ko tor3a detA hai aura sU~-sU~ kI dhvani nikAlatA huA vAhana ko chor3akara palAyana kara jAtA hai // 7 // Some rogue one shatters the rope and getting unruly breaks the yoke. Making whistling sound some runs away abandoning the cart. (7) khaluMkA jArisA jojjA, dussIsA vi hu tArisA / joiyA dhammajANammi, bhajjanti dhiidubbalA // 8 // . jaise vAhana meM jote hue duSTa baila vAhana ko tor3a dete haiM usI prakAra dhRti - durbala (dhairya meM kamajora) ziSyoM ko dharmayAna meM jotane para ve bhI use tor3a dete haiM // 8 // As the wicked bulls yoked in a cart break the vehicle, so the disciples wanting in patience and enthusiasm, yoked to the chariot of religion break it down. (8) iDDhIgAravie ege, ege'ttha rasagArave / sAyAgAravie ege, ege sucirakohaNe // 9 // ( una ziSyoM meM) koI Rddhi - aizvarya kA gaurava (ahaMkAra) karatA hai, koI rasa kA gaurava karatA hai, koI sAtA-sukha kA gaurava karatA hai to koI dIrghakAla taka krodha karatA rahatA hai // 9 // (Among those disciples) Some is maligned with pride of prosperity, some of taste and some of happiness; some revels in anger for a long time. (9) bhikkhAlasie ege, ege omANabhIrue thaddhe / egaM ca aNusAsammI, heUhiM kAraNehiM ya // 10 //

Page #495
[349] saptaviMza adhyayana sacitra uttarAdhyayana sUtra in koI bhikSAcarI meM (bhikSA hetu jAne meM) Alasya karatA hai, to koI apamAna se DaratA hai to koI stabdha DhITha hotA hai| hetu aura kAraNoM se guru kisI ko anuzAsita karate haiM to- // 10 // Some is lethargic in (going for) seeking alms, some is apprehensive of insult and some is obstinate. When the guru disciplines some one with cause and reason then-(10) so vi antarabhAsillo, dosameva pkuvvii| AyariyANaM taM vayaNaM, paDikUlei abhikkhnnN||11|| vaha bIca meM hI bolane lagatA hai| guru (AcArya) ke vacanoM meM doSa nikAlane lagatA hai| itanA hI nahIM bAra-bAra AcArya ke vacana ke pratikUla AcaraNa karatA hai|| 11 // ___He (wicked disciple) interferes and finds fault with the guru's statements. Not only this, he frequently acts contrary to the instructions of the guru. (11) na sA mamaM viyANAi, na vi sA majjha daahiii| niggayA hohiI manne, sAhU anno'ttha vccu||12|| - bhikSA lAne ke samaya koI ziSya gRhasvAminI ke sambandha meM kahatA hai-vaha mujhe nahIM jAnatI hai, vaha mujhe kucha nahIM degii| maiM samajhatA hU~, vaha ghara se bAhara nikala gaI hogii| ataH isake lie acchA hogA ki koI dUsarA sAdhu calA jaaye||12|| (When asked to go for alms some disciple makes lame excuses about the donor lady-) She does not know me; she will give me nothing; I think she must have gone out of her home; therefore it is better that some other ascetic goes for begging. (12) presiyA paliuMcanti, te pariyanti smnto| rAyaveTiMTha va mannantA, karenti bhiuDiM muhe||13|| kisI kArya se bhejane para binA kArya kiye lauTa Ate haiM aura apalApa karate haiN| idhara-udhara ghUmate haiN| guru kI AjJA ko rAjA dvArA lI jAne vAlI begAra (veTThi-veSTi) mAnakara mu~ha para bhRkuTi car3hA lete haiN||13|| If sent on an errand, they return without performing the assigned task and feed wrong information. They stroll about aimlessly. They treat the order of guru like forced labour sought by a ruler, and knit their brows. (13) vAiyA saMgahiyA ceva, bhattapANe ya posiyaa| jAyapakkhA jahA haMsA, pakkamanti disodisiN||14|| jaise paMkha Ane para haMsa dazoM dizAoM-vibhinna dizAoM meM ur3a jAte haiM usI prakAra zikSita-dIkSita evaM bhakta-pAna se poSita kiye gaye kuziSya bhI svecchAcArI banakara idhara-udhara ghUmate haiN|| 14 // The wicked disciples, even after being well taught, initiated and nourished with food and drink, move around footloose like swans that fly away in all directions when their wings grow. (14) aha sArahI vicintei, khaluMkehi smaago| kiM majjha duTThasIsehiM, appA me avsiiyii||15||

Page #496
an sacitra uttarAdhyayana sUtra saptaviMza adhyayana [350] avinIta ziSyoM se khinna hokara dharmayAna ke sArathI gAryAcArya socate haiM-mujhe ina duSTa ziSyoM se kyA lAbha hai? inase to merI AtmA avasanna-vyAkula hI hotI hai|| 15 // Distressed by immodest disciples, Gargyacharya, the driver of the religious chariot, thinks-What benefit do I have from such wicked disciples? They simply are a detriment to my soul. (15) jArisA mama sIsAu, tArisA gligddhaa| galigaddahe caittANaM, daDhaM parigiNhai tvN||16|| jaise gali gardabha AlasI nikamme gadhe hote haiM, vaise hI ye mere ziSya haiN| yaha socakara gAryAcArya ne una gali-gardabharUpa ziSyoM ko chor3a diyA aura dRr3ha tapazcaraNa svIkAra kiyA // 16 // As the donkeys of street are lazy and useless, so are these disciples of mine. Thinking thus Gargyacharya abandoned all those aforesaid disciples and accepted life of rigorous austerities. (16) miu-maddavasaMpanne, gambhIre susmaahie| viharai mahiM mahappA, sIlabhUeNa appnnaa||17|| -tti bemi| mRdu aura mArdava guNa se saMpanna, gambhIra, samyak samAdhi meM lIna apane cAritramaya AtmA se yukta hokara ve mahAtmA gAryAcArya pRthvI para vicaraNa karane lge|| 17 // -aisA maiM kahatA huuN| Endowed with virtues of amity and compassion, indulgent in serene and profound contemplation Gargyacharya, the great soul enriched with right conduct, commenced his itinerant life on this earth. (17) -So I say: vizeSa spaSTIkaraNa gAthA 1-"gaNadhara" zabda ke artha do hote haiM-(1) tIrthaMkara bhagavAna ke pramukha ziSya, jaise ki bhagavAna mahAvIra ke gautama Adi gnndhr| (2) anupama jJAna Adi guNoM ke dhAraka aacaary| yahA~ para dUsarA artha hI abhISTa hai| (vR. vR. zAntyAcArya) karmodaya se athavA ziSyoM dvArA tor3I gaI jJAnAdi rUpa bhAvasamAdhi kA punaH apane Apa meM jor3anA, pratisandhAna hai| (vRhadvRtti) IMPORTANT NOTES Verse 1-The term Ganadhar has two meanings-1. a chief disciple of a Tirthankar, like Bhagavan Mahavir's chief disciples including Gautam Ganadhar; 2. an acharya (preceptor; head of a religious organization) endowed with extraordinary virtues including knowledge. Here the second meaning is relevant. (V.V. of Shantyacharya) Pratisandhan is to regain the inner serenity in the form of contemplation, disturbed by fruition of karmas or unruly disciples.

Page #497
[351] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra || aTThAIsavA~ adhyayana : mokSa-mArga-gati | pUrvAloka prastuta adhyayana kA nAma mokSa-mArga-gati hai| nirgrantha zramaNa ke lie mokSa sAdhya hai-prApya hai; usa prApya kI prApti ke lie samyakjJAna-darzanacAritra-tapa samanvita rUpa se mArga-upAya hai aura sAdhya kI ora gati sAdhaka kA puruSArtha-parAkrama hai| sAdhya kI prApti ke lie sAdhanoM kA Alambana anivArya hai| sAdhya athavA prAptavya ko jAna liyA jAye kintu usakI prApti ke sAdhanoM kA avalambana na liyA jAya to sAdhya kI prApti nahIM ho sktii| sAdhana bhI upalabdha ho jAyeM phira bhI sAdhya kI ora sAdhaka gati na kare, parizrama va puruSArtha na kare to bhI usake lie sAdhya kI prApti asambhava hI hai| isalie mokSa-prApti hetu sAdhana aura una sAdhanoM meM parAkrama Avazyaka hai| mokSa-prApti ke cAra sAdhana haiM-jJAna, darzana, cAritra aura tp| inameM prathama sAdhana jJAna-samyakjJAna hai| jJAna se hI AtmA jinakathita tattvoM-pudgala karma tathA AtmA ko jAnatA hai, chaha dravyoM ke svarUpa se paricita hotA hai, unheM samajhatA hai| ___darzana.se jJAna dvArA jAne hue nau tattvoM-(1) jIva, (2) ajIva, (3) puNya, (4) pApa, (5) Asava, (6) saMvara, (7) bandha, (8) nirjarA, aura (9) mokSa-ina para zraddhA-aTUTa aura nizcala vizvAsa karatA hai| zraddhA kI sahayoginI daza prakAra kI ruciyA~ haiM, jo samyaktva-samyagdarzana ko puSTa karatI haiN| rAgAdi vibhAvoM, viSayoM, kaSAoM kA nigraha samyakcAritra hai jo karmoM se AtmA ko rikta karatA hai| "cayarittakaraM caarittN|" AtmonmukhI tapanarUpa kriyA tapa hai jo pUrva saMcita karmoM ko jalAkara ekadeza se bhasma kara detA hai| karor3oM janmoM ke saMcita karma samUha kI nirjarA kara detA hai| sampUrNa karmoM kA kSaya hone para sAdhaka ko mukti prApta hotI hai aura taba usake samasta Atma-guNoM kA pUrNa vikAsa (nirvANa) hotA hai| ___isa sampUrNa nirUpaNa kA AdhAra vyavahAra kI apekSA se hai| nizcaya athavA vAstavika dRSTi se vicAra karane para to AtmA ke zuddha svabhAva kI dRr3ha pratIti hI samyagdarzana hai, AtmA ke zuddha svarUpa kA bodha hI samyakjJAna hai aura Atma-svarUpa meM lInatA hI samyakcAritra hai aura yahI mokSa-mArga-gati hai| prastuta adhyayana kI prathama 14 gAthAoM meM samyakjJAna kA, 15 se 31 gAthAoM meM samyakdarzana kA, 32-33 do gAthAoM meM samyakcAritra kA, 34vIM gAthA meM samyaktapa kA aura 35vIM gAthA meM cAroM hI sAdhanoM kI upayogitA kA varNana kiyA gayA hai| isa prakAra isa adhyayana meM sAdhaka ko mokSa-prApti kI prakriyA batAI gaI hai| prastuta adhyayana meM 36 gAthAe~ haiN|

Page #498
sacitra uttarAdhyayana sUtra Bellaist 3782147 [352] ASHTAVIMSH ADHYAYAN : MOKSHA-MAARG-GATI Foreview The name of this chapter is-Moksha-maarg-gati or Endeavour on the Path of Liberation. Moksha or liberation is the goal for a knotless ascetic. Marg or path or means to attain that is the combination of right knowledge, right faith, right conduct and right austerity. Gati is the endeavour or the persistent pursuit by the aspirant. It is essential to use means to attain goal. If the goal is understood but the means to attain it are not used, the goal cannot be attained. Even when the means are in hand and still the aspirant does not move towards the goal and endeavour to attain it, reaching the goal is still impossible. Therefore, in order to gain liberation it is essential to have the means as well as the efforts to employ them. There are four means to attain liberation--knowledge, perception/faith, conduct and austerities. Among these the first means is knowledge, right knowledge. The soul cognizes the fundamentals defined by the Jina--soul and matter (karmas). Through the same means it becomes aware and understands the form of six substances. By means of perception/faith it develops unwavering faith and belief in the nine fundamentals recognized by means of knowledge--(1) jiva or soul, (2) ajiva or non-soul (matter), (3) punya or merit, (4) paap or demerit, (5) asrava or karmic-inflow, (6) samvar or blocking of karmicinflow, (7) bandh or karmic-bondage, (8) nirjara or shedding of karmas, and (9) moksha or liberation. There are ten sentiments (intents) that enrich righteousness or right perception/faith. Right conduct is to cleanse the soul of the malignancy of karmas by means of restraining the maligning factors including attachment and aversion as well as sensual indulgences and passions (chayarittakaram chaarittam). Austerity is the act of introvert scalding that partially burns the karmas accumulated in the past. It helps shedding of karmas accumulated during the extended series of millions of rebirths. When all karmas are destroyed all the intrinsic virtues of the aspirant are in full bloom and he attains liberation. All this description is based on conventional viewpoint. Considered from the nonconventional or real viewpoint the firm awareness and belief in pristine nature of soul is right perception/faith, cognition of pristine form of soul is right knowledge and to remain engrossed in attributes of soul is right conduct and that is the path of liberation. Right knowledge is described in the first 14 verses of this chapter; right faith in verses 15 to 31, right conduct in verses 32 and 33, right austerities in verse 34, and the usefulness of all the four means is described in verse 35. Thus the process of attaining liberation by an aspirant is described in this chapter. The chapter has 36 verses.

Page #499
jJAna darzana cAritra tapa mokSa ke cAra mArga PARSHOTAM citra kramAMka 57 ILLUSTRATION No. 57

Page #500
0555555555555555555555555555se citra paricaya57 Illustration No. 57 mokSa ke cAra mArga samyak jJAna-darzana-cAritra-tapa ke sammilita mArga para ArUr3ha AtmA sadgati ko prApta karatA huA kramazaH mokSa gati ko prApta kara letA hai| -adhyayana 28, sU. 3 5555555555555555555555555555555555555555555555555se 055555555555555555555555555555555555555555 AAAA __Advancing on the joint path of right knowledge-faith-conduct-. penance, the soul gains noble existences and finally attains liberation. - Chapter 28, Aphorism 3 5 8455555555555555519555555555555559

Page #501
[353] aSTAviMza adhyayana sacitra uttarAdhyayana sUtrI aThThAvIsaimaM ajjhayaNaM : mokkhamagagaI aSTAviMza adhyayana : mokSa-mArga-gati Chapter-28 : ENDEAVOUR ON THE PATH OF LIBERATION mokkhamaMggagaI taccaM, suNeha jinnbhaasiyN| caukAraNasaMjuttaM, naann-dsnnlkkhnnN||1|| jJAna Adi cAra kAraNoM se saMyukta, jJAna-darzana lakSaNa-svarUpa, jinabhASita tathyaparaka yathArtha samyak mokSa-mArga kI gati ko suno||1|| Listen to the real, true and right endeavour on the path of liberation as told by the Jina and associated with four causes including knowledge, characterized by knowledge and perception/faith. (1) nANaM ca daMsaNaM ceva, carittaM ca tavo thaa| esa maggo tti pannatto, jiNehiM vrdNsihiN||2|| jJAna-darzana-cAritra aura tapa (ye cAroM milakara) mokSa-mArga haiM, aisA kevalajJAnI-kevaladarzI-sarvajJa jinendradevoM ne batAyA hai|| 2 // ___ It is (the combination of these four) jnana (knowledge), darshan (perception/faith), chaaritra (conduct) and tap (austerities) that form the path of liberation. The Jinas endowed 'with ultimate knowledge, ultimate perception and omniscience have sad thus. (2) nANaM ca daMsaNaM ceva, carittaM ca tavo thaa| eyaM maggamaNuppattA, jIvA gacchanti soggiN||3|| jJAna-darzana tathA isI prakAra cAritra aura tapa-isa kAraNa-catuSTaya yukta mokSa-mArga ko prApta karane vAle jIva sadgati ko jAte haiM-prApta karate haiN|| 3 // The beings, who gain this path of liberation formed by this cause-quartet of knowledge-perception/faith-conduct-austerities, are sure to be blessed with noble end (rebirth). (3) tattha paMcavihaM nANaM, suyaM aabhinnibohiyN| ohInANaM taiyaM, maNanANaM ca kevlN||4|| samyagjJAna __una cAroM meM jJAna ke pA~ca prakAra hai-(1) zrutajJAna, (2) Abhinibodhika (mati) jJAna, (3) avadhijJAna, (4) manaHjJAna (manaHparyavajJAna), aura (5) kevalajJAna // 4 // Right knowledge of these four, knowledge is of five kinds-1. Shruta-jnana (scriptural knowledge), 2. Aabhinibodhik or Mati-jnana (sensory knowledge or to know the apparent form of

Page #502
sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [ 354] things appearing before the soul by means of five sense organs and the mind), 3. Avadhijnana (extrasensory perception of the physical dimension; something akin to clairvoyance), 4. Manahparyav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy), and 5. Kewal - jnana (ultimate knowledge or omniscience). (4) evaM paMcavihaM nANaM, davvANa ya guNANa ya / pajjavANaM ca savvesiM, nANaM nANIhi desiyaM // 5 // yaha pA~ca prakAra kA jJAna sarvadravya, guNa, paryAyoM kA avabodhaka hai - jAnane vAlA hai - aisA jJAniyoM ne kahA hai // 5 // The wise have said that this five-fold knowledge is instrumental in revealing all attributes and modes of all substances. (5) guNANamAsao davvaM, egadavvassiyA guNA / lakkhaNaM pajjavANaM tu, ubhao assiyA bhave // 6 // guNoM kA Azraya-AdhAra dravya hai / dravya ke Azrita rahane vAle guNa haiM / dravya aura guNa-donoM ke Azrita rahanA, paryAyoM kA lakSaNa hai // 6 // Substance is the basis of attributes. Attributes are dependant on substance. To be dependent on substance and attributes both is the nature or characteristic of modes. (6) dhammo ahammo AgAsaM, kAlo puggala - jantavo / esa logo ti pannatto, jiNehiM varadaMsihiM // 7 // dharma, adharma, AkAza, kAla, pudgala aura jIva-ye chaha dravya haiM, inase yukta dravyAtmaka loka hai - aisA varadarzI - pratyakSadarzI jinavaroM ne kahA hai // 7 // Dharma (motion), Adharma ( inertia), Akaash (space), Kaal (time), Pudgal (matter) and Jiva (soul) -- these are six substances (entities) that constitute the Lok ( occupied space or the universe), as said by the Jinas endowed with direct perception. (7) dhammo ahammo AgAsaM, davvaM ikkikkamAhiyaM / aNantANi ya davvANi, kAlo puggala - jantavo // 8 // dharma, adharma aura AkAza - ye tInoM dravya saMkhyA meM eka-eka haiN| kAla, pudgala aura jIva-ye tInoM dravya saMkhyA meM ananta - ananta haiM // 8 // Motion-entity (Dharmastikaya), Inertia-entity (Adharmastikaya) and Space-entity (Akaashastikaya), these three are singular in nature. Time-entity (Kaal), Matter-entity (Pudgalastikaya) and Soul - entity (Jivaastikaya), these three are plural in nature and each one infinite in number. (8) gailakkhaNo u dhammo, ahammo ThANalakkhaNo / bhAyaNaM savvadavvANaM, nahaM ogAhalakkhaNaM // 9 //

Page #503
sacitra uttarAdhyayana sUtra gati (gamana kriyA meM udAsIna hetutA) dharmadravya kA lakSaNa hai, sthiti (Thaharane meM udAsIna hetutva) adharmadravya kA lakSaNa hai, sabhI dravyoM kA AdhAra (bhAjana) bananA - avagAha denA AkAzadravya kA lakSaNa hai // 9 // [355] aSTAviMza adhyayana The characteristic of Motion-entity is movement (unprompted cause or facilitating factor of movement), that of Inertia-entity is rest (unprompted cause or facilitating factor of rest), and that of Space-entity is to be base of all entities or to provide space to be occupied by all substances. (9) vattaNAlakkhaNo kAlo, jIvo uvaogalakkhaNo / nANeNaM daMsaNeNaM ca, suheNa ya duheNa y||10|| vartanA (parivartana) kAladravya kA lakSaNa hai| upayoga (cetanA) jIvadravya kA lakSaNa hai jo jJAna (vizeSa avabodha), darzana ( sAmAnya avabodha) tathA sukha aura duHkha kI anubhUti se pahacAnA jAtA hai // 10 // The characteristic of Time-entity is to flow (provide yardstick of change); that of Soul-entity is conation or consciousness that is recognized by knowledge, awareness and experiencing pleasure and pain. (10) nANaM ca daMsaNaM ceva, carittaM ca tavo tahA / vIriyaM vaogo ya, eyaM jIvassa lakkhaNaM // 11 // jJAna, darzana, cAritra, tapa, vIrya aura upayoga - ye jIva ke lakSaNa haiM // 11 // Knowledge, perception / faith, conduct, austerities, potency and conation (consciousness) are the characteristics of Soul-entity. (11) sadda'ndhayAra - ujjoo pahA chAyA''tave i vA / vaNNa-rasa- gandha- phAsA, puggalANaM tu lakkhaNaM // 12 // zabda, andhakAra, udyota, prabhA, chAyA, Atapa Adi tathA varNa, rasa, gandha aura sparza-ye pudgala lakSaNa haiM // 12 // " The characteristics of Matter-entity include sound, darkness, light, glow, shadow and heat as also properties including colour, taste, smell and touch. (12) egattaM ca puhattaM ca saMkhA saMThANameva ya / saMjogAya vibhAgAya, pajjavANaM tu lakkhaNaM // 13 // ekatva, pRthaktva, saMkhyA, saMsthAna- AkAra, saMyoga aura vibhAga - ye saba paryAyoM ke lakSaNa haiM // 13 // The characteristics of modes are unity (sameness), diversity (variety), number, form or shape, assimilation and division. (13) jIvAjIvA ya bandho ya, puNNaM pAvAsavo tahA / saMvaro nijjarA mokkho, santee tahiyA nava // 14 //

Page #504
tara, sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [356 ] jIva, ajIva, bandha (jIva aura karmoM kA eka kSetrAvagAha), puNya (zubhatva), pApa (azubhatva), Asrava (zubhAzubha karmabandha ke hetu rAga-dveSa Adi), saMvara (Asravanirodha), nirjarA (pUrvabaddha karmoM kA ekadeza kSaya) aura mokSa (karmoM kA sapUrNa kSaya)-ye nau tattva haiM // 14 // Jiva (soul), ajiva (non-soul or matter), bandh (karmic-bondage), punya (merit), paap (demerit), asrava (karmic-inflow), samvar (blocking of karmic-inflow), nirjara (shedding of karmas), and moksha (liberation)-these are nine fundamentals. (14) tahiyANaM tu bhAvANaM, sabbhAve uvesnnN| bhAveNaM saddahaMtassa, sammattaM taM viyAhiyaM // 15 // samyagdarzana ___ ina tathyabhUta bhAvoM ke sadbhAva (astitva) ke upadeza-nirUpaNa meM jo bhAvapUrvaka zraddhA hotI hai, use samyaktva athavA samyagdarzana kahA gayA hai|| 15 // Righteousness The devout belief in the sermon propagating the existence of these authenticated concepts is called righteousness or right perception/faith. (15) . nisagguvaesaruI, ANAruI sutt-biiyruimev| abhigama-vitthAraruI, kiriyaa-sNkhev-dhmmruii||16|| (ruci kI apekSA vaha samyaktva dasa prakAra kA hai) (1) nisarga ruci, (2) upadeza ruci, (3) AjJA ruci, (4) sUtra ruci, (5) bIja ruci, (6) abhigama ruci, (7) vistAra ruci, (8) kriyA ruci, (9) saMkSepa ruci, aura (10) dharma ruci // 16 // (Righteousness is of ten kinds in context of interest; in other words righteousness is gained through interest in the following-) 1. Natural or innate righteousness, 2. By interest in instruction, 3. By interest in command, 4. By interest in scriptures, 5. By seed (dissemination), 6. By interest in comprehension (of the meaning of sacred texts), 7. By interest in elaboration (enveloping the complete course), 8. By interest in action (rituals and practices), 9. By interest in brevity (of exposition), 10. By interest in doctrine. (16) bhUyattheNAhigayA, jIvAjIvA ya puNNapAvaM c| sahasammuiyAsavasaMvaro ya, roei unisggo||17|| 1. nisarga ruci-kisI anya ke upadeza binA svayaM apanI hI mati se hue yathArtha bodha se avagata jIva, ajIva, puNya, pApa, Asrava, saMvara Adi tatvoM ke prati jo sahaja-naisargika ruci hotI hai, vaha nisarga ruci hai|| 17 // 1. Interest by nature-The spontaneous natural interest in fundamentals including jiva (soul), ajiva (non-soul or matter), punya (merit), paap (demerit), asrava (karmicinflow), samvar (blocking of karmic-inflow) known through one's own wisdom and true realization, without any preaching by others, is called interest by nature. (17)

Page #505
[357 ] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra jo jiNadiDhe bhAve, cauvvihe saddahAi symev| emeva na'nnaha tti ya, nisaggaruI tti naayvvo||18|| jinendra bhagavAna dvArA dekhe gaye aura upadeza diye gaye bhAvoM meM tathA dravya-kSetra-kAla-bhAva se viziSTa padArthoM ke viSaya meM ki yaha aisA hI hai anyathA nahIM hai, isa prakAra kI jo svataH sphUrta zraddhA hai. use nisarga ruci jAnanA caahie||18|| The spontaneous belief in the realities seen and told by the Jinas and in things unique in terms of matter, space, time and mode, that they are such and not otherwise, is known as interest by nature. (18) ee ceva u bhAve, uvaiTe jo pareNa sddhii| chaumattheNa jiNeNa va, uvaesarui tti naayvvo||19|| 2. upadeza ruci-jo jinendra bhagavAna athavA anya chadmasthoM ke upadeza se jIvAdi bhAvoM meM zraddhA karatA hai, vaha upadeza ruci jAnanI cAhie // 19 // 2. Interest in instruction--The belief in fundamentals including soul inspired by preaching of Jinas or other Chhadmasthas (one who is just short of omniscience due to residual karmic bondage), is known as interest in instructions. (19) rAgo doso moho, annANaM jassa avagayaM hoi| ANAe royaMto, so khalu ANAruI naam||20|| 3. AjJA ruci-jisake rAga, dveSa, moha aura ajJAna naSTa ho gaye haiM, usakI AjJA meM ruci rakhanA, AjJA ruci hai|| 20 // 3. Interest in command-To have interest in the command of those whose attachment, aversion, fondness and ignorance have been destroyed is interest in command. (20) jo suttamahijjanto, sueNa ogAhaI u sammattaM / aMgeNa bAhireNa va, so suttarui tti naayvvo||21|| 4. sUtra ruci-jo. aMgapraviSTa aura aMgabAhya zruta kA avagAhana karatA huA, zruta dvArA samyaktva kA upArjana karatA hai, vaha sUtra ruci hai|| 21 // 4. Interest in scriptures--The righteousness earned while studying Anga-pravishta (the twelve limbed corpus of Jain canon) and Anga-baahya (other than the Anga canon) scriptures is said to be obtained through interest in scriptures. (21) egeNa aNegAI, payAiM jo pasaraI u smmttN| udae vva tellabindU, so bIyarui tti naayvvo||22|| 5. bIja ruci-jisa prakAra pAnI meM tela kI bUMda phaila jAtI hai, usI prakAra jo samyaktva eka pada se aneka padoM meM prasarita hotA hai, vaha bIja ruci hai|| 22 //

Page #506
sacitra uttarAdhyayana sUtra 5. By seed (dissemination ) - As a drop of oil spreads over the surface of water, in the same way righteousness of one level too disseminates to all levels. This is known as interest by seed. (22) aSTAviMza adhyayana [ 358] soi abhigamaruI, suyanANaM jeNa atthao diTTha / ekkArasa aMgAI, paiNNagaM diTThivAo ya // 23 // 6. abhigama ruci-jisane 11 aMga, prakIrNaka, dRSTivAda Adi zrutajJAna arthasahita prApta hai, vaha abhigama ruci hai // 23 // 6. Interest in comprehension-Comprehending the text and meaning of scriptures including the eleven Angas, Prakirnakas and Drishtivaada, is said to be interest in comprehension. (23) davvANa savvabhAvA, savvapamANehiM jassa uvaladdhA / savvAhi nayavihIhi ya, vitthArarui ti nAyavvo // 24 // 7. vistAra ruci - sabhI pramANoM aura sabhI nayavidhiyoM se dravyoM ke sabhI bhAva jise upalabdhajJAta ho gaye haiM, use vistAra ruci jAnanA cAhie // 24 // 7. Interest in elaboration (enveloping the complete course ) -- Acquiring the knowledge of all modes of all substances through all validations and stand points is called interest in elaboration. (24) daMsaNa-nANa-caritte, tava - viNae sacca-samii - guttIsu / jo kiriyAbhAvaruI, so khalu kiriyAruI nAma // 25 // 8. kriyA ruci - darzana, jJAna, cAritra, tapa, vinaya, satya, samiti tathA guptiyoM meM jo kriyAbhAva ruci hai, vaha nizcaya hI kriyA ruci hai // 25 // 8. Interest in action (rituals and practices) - The active interest in pursuing rituals and practices related to right perception / faith, knowledge, conduct, austerities, modesty, truth, circumspections (samitis) and restraints (guptis) is said to be interest in action. (25) abhiggahiya - kudiTThI, saMkhevarui tti hoi nAyavvo / avisArao pavayaNe, aNabhiggahio ya sesesu // 26 // 9. saMkSepa ruci - jo vItarAga-pravacana meM vizArada nahIM hai aura zeSa anya matoM para bhI jisakI gRhIta buddhi nahIM hai, jisane kudRSTi bhI grahaNa nahIM kI hai, vaha saMkSepa ruci hotA hai, aisA samajhanA cAhie // 26 // 9. Interest in brevity (of exposition ) - He who is not well-versed in sacred doctrines of the Jinas, is ignorant enough not to get acquainted with other creeds and has not acquired pervert bias, that one should be known as having been inspired by interest in brevity. (26) jo atthikAyadhammaM, suyadhammaM khalu carittadhammaM ca / sahai jiNAbhihiyaM, so dhammarui tti nAyavvo // 27 //

Page #507
[359] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra 10. dharma ruci - jo jinendra - kathita astikAyadharma, zrutadharma aura cAritradharma para zraddhAn karatA hai, vaha nizcaya hI dharmaruci hotA hai, aisA jAnanA cAhie // 27 // 10. Interest in doctrine -- Faith and belief in the doctrine of Astikaya (six entities), doctrine of scriptures and doctrine of right conduct as propagated by the Jina is known as interest in doctrine. (27) paramatthasaMthavo vA, sudiTThaparamatthasevaNA vA vi / vAvaNNakudaMsaNavajjaNA ya sammattasaddahaNA // 28 // (1) paramArtha ko jAnanA, usakA cintana karanA; (2) sudRSTivAna paramArtha ke tatvadraSTAoM ke guNagAna tathA unakI sevA karanA; (3) samyaktvabhraSTa aura kudarzanI ( mithyAtvI) kA varjana karanA, unase dUra rahanA, yaha samyaktva kA zraddhAn hai| (ina tIna guNoM se samyaktvI pahacAnA jA sakatA hai) // 28 // 1. To know and ponder over the ultimate truth; 2. to praise and serve great sages endowed with knowledge of the ultimate truth and fundamentals; and 3. to defy and avoid unrighteous and heretics; these three are the signs of righteousness (samyaktva). (In other words the righteous can be recognized through these three virtues.) (28) natthi carittaM sammattavihUNaM, daMsaNe u bhaiyavvaM / sammatta - carittAI, jugavaM puvvaM va sammattaM // 29 // samyaktva ke binA cAritra nahIM hotA kintu samyaktva binA cAritra ke ho sakatA hai| samyaktva aura cAritra eka sAtha ( yugapat) bhI ho sakate haiM kintu cAritra se pahale samyaktva honA anivArya hai // 29 // Right conduct cannot be without righteousness (samyaktva) but righteousness can come without right conduct. Righteousness and conduct may coexist but righteousness must always precede right conduct. ( 29 ) nAdaMsaNissa nANaM, nANeNa viNA na hunti caraNaguNA / aguNissa natthi mokkho, natthi amokkhassa nivvANaM // 30 // samyaktva ke binA jJAna nahIM hotA, jJAna ke binA cAritra guNa nahIM hotA, cAritra guNa ke binA mokSa nahIM hotA aura mokSa ke binA nirvANa (ananta cidAnanda) nahIM hotA // 30 // There is no (right-) knowledge without righteousness and without (right-) knowledge (right-) conduct is not possible. Without (right) conduct there is no liberation and without liberation the state of nirvana ( eternal bliss ) cannot be attained. ( 30 ) nissaMkiya nikkaMkhiya, nivvitigicchA amUDhadiTThI ya / uvavUha thirIkaraNe, vacchalla pabhAvaNe aTTha // 31 // (1) niHzaMkA, (2) niSkAMkSA, (3) nirvicikitsA (dharma phala ke prati sandeha na honA ), (4) amUDhadRSTi, (5) upabRMhaNa ( guNIjanoM kI prazaMsA se guNoM kA vardhana karanA), (6) sthirIkaraNa, (7) vAtsalya, aura (8) prabhAvanA - ye ATha samyaktva ke aMga haiM // 31 //

Page #508
sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [360] There are eight limbs of righteousness--1. Absence of doubt in tenets (nihshanka), 2. Absence of desire for heretic doctrines (nishkaanksha), 3. No suspicion about fruits of righteousness (nirvichikitsa), 4. Unambiguous view (amoodh-drishti), 5. Praising the wise in order to enhance virtues (upabrimhan), 6. Stabilizing the wavering ones (sthirikaran), 7. Providing love and support to co-religionist (vaatsalya), 8. Promoting the doctrine. (31) sAmAiyattha paDhama, cheovaTANaM bhave biiyN| parihAravisuddhIyaM, suhumaM taha saMparAyaM c||32|| samyakcAritra cAritra pA~ca prakAra kA hai-(1) sAmAyika, (2) chedopasthApanIya, (3) parihAravizuddhi, (4) sUkSmasaMparAya, aura // 32 // Right conduct (Right-) Conduct is of five kinds-1. Saamaayik (equanimous conduct), 2. Chhedopasthaapaniya (conduct of re-initiation after rectifying faults), 3. Parihaaravishuddhi (destroying karma through special austerities), 4. Sukshmasamparaaya (discipline with residual subtle passions), and (32) akasAyaM ahakkhAyaM, chaumatthassa jiNassa vaa| eyaM cayarittakara, cArittaM hoi AhiyaM // 33 // (5) yathAkhyAtacAritra, yaha sarvathA kaSAyarahita hotA hai tathA yaha chadmastha aura kevalI-donoM ko hotA hai| ye cAritra karma ke saMcaya ko rikta (khAlI) karate haiM, isIlie inheM cAritra kahA gayA hai|| 33 // 5. Yathaakhyata (conduct conforming to perfect purity). This conduct is completely devoid of passions. This state is attained by both Chhadmasth (one who is just short of omniscience due to residual karmic bondage) and Kevali (omniscient). As activities prescribed under these heads free (rikta) the soul of the accumulated karmas, these are - called conduct (chaaritra). (33) tavo ya duviho vutto, bAhira'bbhantaro thaa| bAhiro chavviho vutto, evamabbhantaro tvo||34|| samyaktapa tapa do prakAra kA kahA gayA hai-(1) bAhya, aura (2) aabhyntr| bAhya tapa chaha prakAra kA kahA gayA hai aura Abhyantara tapa bhI chaha prakAra kA hI hai|| 34 // Right austerity Austerity (tap) is said to be of two kinds-1. external, and 2. internal. External austerity is of six types and internal austerity is also of six types. (34)

Page #509
[361] aSTAviMza adhyayana sacitra uttarAdhyayana sUtra nANeNa jANaI bhAve, daMsaNeNa ya sddhe| caritteNa nigiNhAi, taveNa prisujjhii||35|| AtmA jJAna se jIvAdi bhAvoM ko jAnatA hai, darzana se zraddhA karatA hai, cAritra se karma-AsravoM kA nirodha karatA hai aura tapa se parizaddha hotA hai|| 35 // Through (right-) knowledge soul cognizes fundamentals including soul, through (right-) perception/faith it develops belief in the same, through (right-) conduct it checks the inflow of karmas and through (right-) austerities it gets purified. (35) khavettA puvvakammAiM, saMjameNa taveNa y| savvadukkhappahINaTThA, pakkamanti mhesinno||36|| -tti bemi| sabhI du:khoM se mukta hone ke lie maharSi saMyama aura tapa ke dvArA pUrvabaddha karmoM kA sampUrNa kSaya karake mokSa (nirvANa) prApta karate haiN| 36 // -aisA maiM kahatA huuN| In order to be free from all miseries, great sages completely destroy all karmas accumulated in the past through restraint and austerities and attain liberation (nirvana). (36) -Sol say. HARIRMA a vizeSa spaSTIkaraNa gAthA 1-mokSa kA mArga (upAya, sAdhana, kAraNa) jJAna, darzana, cAritra aura tapa haiN| usase siddhi-gamana rUpa jo gati hai, vaha mokSa-mArga-gati hai| gAthA 2-prastuta meM jJAna ko pahale rakhA hai, darzana ko bAda meN| lagatA hai, yaha vyavahAra meM adhyayana, jAnakArI Adi se sambandhita jJAna hai, jo samyakdarzana se pUrva vAstava meM ajJAna hI rahatA hai| samyakdarzana hone para hI jJAna samyakjJAna hotA hai| isIlie prastuta adhyayana ke upasaMhAra (gA. 30) "nAdaMsaNissa nANaM" kahA hai| ___ yahA~ darzana se samyakdarzana abhipreta hai, sAmAnya bodharUpa cakSu-acakSu Adi darzana nhiiN| tapa bhI cAritra kA hI eka rUpa hai| samyakjJAna Adi tInoM yA cAroM sammilita rUpa se mokSa ke kAraNa-sAdhana haiM, pRthak-pRthak nahIM haiN| ataH "eya maggamaNupattA" meM mArga ke liye eka vacana prayukta hai| ___ gAthA 4-prastuta meM zrutajJAna kA pahale ullekha hai| TIkAkAroM kI dRSTi meM yaha isaliye hai ki mati Adi anya sabhI jJAnoM kA svarUpajJAna zrutajJAna se hotA hai| ata: vyavahAra meM zruta kI pradhAnatA hai| ___ "Abhinibodhika" matijJAna kA hI dUsarA nAma hai| indriya aura mana kA apane-apane zabdAdi viSayoM kA bodha abhimukhatArUpa se niyata hone ke kAraNa ise Abhinibodhika jJAna kahate haiN|

Page #510
sacitra uttarAdhyayana sUtra aSTAviMza adhyayana [ 362] gAthA 6- - guNoM kA Azraya- AdhAra dravya hai| jIva meM jJAnAdi ananta guNa haiN| ajIva pudgala meM rUpa, rasa Adi ananta guNa haiN| dharmAstikAya Adi meM bhI gatihetutA Adi ananta guNa haiN| dravya kA lakSaNa sat hai| sat kA lakSaNa utpAda, vyaya aura dhrauvya hai| paryAya dRSTi se dravya pratikSaNa utpanna vinaSTa hotA rahatA hai, aura dhauvyatva 'guNa kI dRSTi se vaha mUla svarUpataH trikAlAvasthAyI hai, zAzvata hai| eka dravya ke Azrita guNa hote haiM / arthAt jo dravya ke sampUrNa bhAvoM meM aura usakI sampUrNa avasthAoM meM anAdi ananta rUpa se sadAkAla rahate haiM, ve guNa haiN| dravya kabhI nirguNa nahIM hotA / guNa svayaM nirguNa hote haiN| arthAt guNoM meM anya guNa nahIM hote / guNoM ke do bheda haiM-sAmAnya evaM vizeSa / astitva, vastutva, dravyatva, prameyatva, pradezatva aura agurulaghutvaye chaha sAmAnya guNa haiM, jo sAmAnya rUpa se pratyeka jIva- ajIva dravyoM meM pAye jAte haiN| jIva meM jJAna, darzana, cAritra, sukha Adi vizeSa guNa haiM, jo ajIva dravya meM nahIM hote| pudgala ajIva meM rUpa, rasa, gandha Adi vizeSa guNa haiM, jo jIva dravya meM nahIM hote| pratiniyata guNa vizeSa hote haiM jisake 16 bheda haiN| sahabhAvI guNa hote haiM aura kramabhAvI paryAya / eka samaya meM eka guNa kI eka paryAya hI hotI hai| eka sAtha aneka paryAya kabhI nahIM hotiiN| vaise ananta guNoM kI dRSTi se eka-eka paryAya milakara eka sAtha ananta paryAya ho sakatI haiN| kramabhAvitA eka guNa kI apekSA se hai| paryAya ke mukhya rUpa se do bheda haiM- vyaMjana paryAya (dravya ke pradezatva guNa kA pariNamana, vizeSa kArya) aura artha paryAya (pravezatva guNa ke atirikta zeSa sampUrNa guNoM kA pariNamana) / inake do bheda haiM- svabhAva aura vibhAva | para ke nimitta ke binA jo pariNamana hotA hai, vaha svabhAva paryAya hai aura para ke nimitta se jo hotA hai, vaha vibhAva paryAya hai| gAthA 10 - kAla kA lakSaNa vartanA hai| jIva aura ajIva sabhI dravyoM meM jo pariNamana hotA hai usakA upAdAna svayaM ve dravya hote haiM aura unakA nimitta kAraNa kAla ko mAnA hai| kAla ke apane pariNamana meM bhI svayaM kAla hI nimitta hai| kAla dravya hai, astikAya nahIM hai; cU~ki vaha eka samaya rUpa haiM; pradezoM kA samUha rUpa nahIM hai| bhagavatIsUtra (13/14) meM kAla ko jIva- ajIva kI paryAya kahA hai| kAla ke samaya (avibhAjya rUpa sarvAdhika sUkSma aMza) ananta haiN| zvetAmbara paramparA ke anusAra dina, rAtri Adi rUpa vyavahAra kAla manuSya kSetra (DhAI dvIpa) pramANa hai| digambara paramparA ke anusAra kAla lokavyApI tathA aNurUpa hai| ratnoM kI rAzi ke rUpa meM lokAkAza ke eka-eka pradeza para eka- eka kAlANu sthita hai| gAthA 32-33-karmoM ke Asrava ko rokanA saMvara rUpa cAritra hai / karmoM ke pUrvabaddha caya ko tapa se rikta karanA, kSaya karanA nirjarA rUpa cAritra hai| prastuta adhyayana meM cAritra kI ukta donoM vyAkhyAyeM haiN| eka hai - " cayarittakaraM cArittaM " - ( gAthA 33 ) aura dUsarI hai - "caritteNa nigiNhAI tayeNa parisujjhai " ( gAthA 35) / antima zuddhi tapa rUpa cAritra se hI hotI hai| Wan

Page #511
[363 ] 3te faigt 3ezera sacitra uttarAdhyayana sUtra IMPORTANT NOTES Verse 1-The path (means, cause) of liberation is knowledge, perception/faith, conduct and austerities. The movement that leads to liberation through this path is the movement on the path of liberation (moksha-marg-gati). Verse 2--Here the jnana (knowledge) is placed before darshan (perception/faith). It seems that this term conveys 'the information acquired through conventional means of study. This jnana, in fact, remains ignorance prior to gaining samyak-darshan (right perception/faith). It is only after attaining right perception/faith that jnana (knowledge) turns into samyak-jana (right knowledge). That is why in verse 30 it is clearly mentioned that Naadamsanissa Naanam (without right perception/ faith there is no right knowledge). Here the term darshan conveys right perception/faith and not simple sensual perception. Austerity is also a form of conduct. All the said means including right-knowledge are means of liberation only in assimilated application and not individually. This is indicated by the use of singular number for path (in eya maggamanupatta'). Verse 4-Here shrut-jnana (scriptural knowledge) is mentioned first. According to the commentators this is because the formal awareness of sensual and other knowledge comes through scriptural knowledge. Therefore in terms of application scriptural knowledge gets priority. Aabhinibodhika is just another name for mati-jnana (sensual knowledge). As the sensual knowledge is directionally associated (abhimukh) with the specific sense organ and mind it is called Aabhinibodhika jnana or sensual knowledge. Verse 6-Attributes are associated with substance. Soul has infinite attributes including knowledge. Matter too has infinite attributes including form and taste. Likewise Dharmastikaya also has infinite attributes like force of movement. The characteristic of substance is existence. The characteristic of existence is creation, destruction and stability. From the modal viewpoint substance gets created and destroyed every moment and from the viewpoint of stability it has existence in past, present and future in its basic form; it is eternal. Properties invariably associated with a substance are its attributes. In other words the properties that define a substance in all modes and all conditions since beginning of time and its end are called attributes. Substance can never be without attributes. However, attributes have no other attributes of their own Attributes are of two types-common and distinguishing attributes. Common attributes that are commonly associated with every living and non-living substance include existence (astitva), tangibility (vastutva), substantiality (dravyatva), conceptuality (prameyatva), sectionality (pradeshatva) and eternality (aguru-laghutva). The distinguishing attributes that define soul include knowledge, perception/faith, conduct and bliss; they are absent in the non-living or matter. The distinguishing attributes that define the non-living or matter include form, taste and smell, which are absent in soul. Assigned attributes to a substance are called special attributes and they are of sixteen kinds.

Page #512
ra sacitra uttarAdhyayana sUtra 37 fait 378ZPR ( 364 ) Attributes always co-exist and modes (paryaaya) continue to change. One attribute has only one mode at a time; many modes at once are impossible. However, there can be infinite modes in a substance if we count one mode each of infinite attributes. The continuity of change is in context of a single attribute. Modes (paryaaya) are mainly of two kinds-Vyanjana paryaaya (physical modes)-these are changes or special activity of sectional attributes of a substance; and Arth paryaaya (qualitative modes)-changes in all attributes other than sectional attributes of a substance. The said change or transformation is of two kinds-innate (svabhaava) and triggered (vibhaava). The innate change occurs without any external influence and triggered change occurs due to external influence. Verse 10--The characteristic of time (kaal) is to flow. The material cause of transformations that take place in every substance including soul and matter is that substance itself but the motive cause is believed to be time. In case of transformation in time too, it is its own motive cause. Kaal (time) is a substance; but not an Astikaaya, because it is unitary and not an aggregate of sections. Time is described as a mode of soul and matter in Bhagavati Sutra (13/14). There are said to be infinite Samayas (ultimate fractional unit) of time. According to the Shwetambar tradition the conventional time units like day, night etc., are confined to area inhabited by humans (Adhai Dveep). According to Digambar tradition it envelopes the Lok (occupied space) and is in particle form. Like a heap of gems, on every section (pradesh) of Lokakaash (occupied space) one particle of time (kaalaanu) rests. Verse 32-33--To obstruct the inflow of karmas is samvar chaaritra (conduct that blocks inflow of karmas). Shedding off or destroying the accumulated karmas through austerities'is nirjara chaaritra (conduct that destroys karmas). Both these definitions of conduct are available in this chapter. But the ultimate purification is done by austerity only-chayarittakaram chaarittam (Verse 33) and charittena niginhaai tayena parisujjhai (Verse 35).

Page #513
[365 ] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra untIsavA~ adhyayana : samyaktva parAkrama pUrvAloka prastuta adhyayana kA nAma samyaktva parAkrama hai| isa adhyayana dvArA samyaktva meM parAkrama karane ke lie eka dizA prApta hotI hai| kucha AcAryoM ne isa adhyayana kA nAma 'apramAdazruta' diyA hai to kucha ne 'viitraagshrut'| lekina prastuta adhyayana kI viSaya-vastu para gaMbhIra vicAra karane se 'samyaktva parAkrama' nAma hI adhika ucita pratIta hotA hai| pichale mokSa-mArga-gati adhyayana meM mokSa-prApti ke cAra sAdhana batAye gaye the| unameM se eka darzana-samyagdarzana athavA samyaktva bhI thA tathA isameM parAkrama karane kI preraNA bhI dI gaI thii| prastuta adhyayana 'samyaktva parAkrama' meM eka dizA-nirdeza kiyA gayA hai ki samyaktva meM parAkrama kisa prakAra kiyA jaay| sAdhaka ke mana-mastiSka meM ye prazna uThane svAbhAvika haiM ki saMvega, nirveda, zraddhA (dharma-zraddhA), zuzrUSA-sevA, vaiyAvRtya, AlocanA, nindA, gardA tathA anya aisI vibhinna prakAra kI pravRttiyA~ jo sAdhaka jIvana meM kI jAtI haiM-karane kA nirdeza gurujanoM dvArA diyA jAtA hai, una kriyAoM kA kucha phala hotA bhI hai yA nahIM? aura yadi hotA hai to kyA aura kisa rUpa meM hotA hai? sAdhaka kI AtmA ko kyA lAbha hotA hai-kyA viziSTa upalabdhi hotI hai inase? ___isa adhyayana meM aise hI 73 prazna saMkalita haiM aura unake samAdhAna diye gaye haiN| __ prazna choTe-choTe haiM aura uttara bhI saMkSipta haiM; kintu saMkSipta uttaroM meM gaharA rahasya bharA hai| hama pahale hI prazna saMvega ko leN| isake uttara meM dharma-zraddhA se lekara tIsare janma meM mokSa-prApti taka kA phala batAyA gayA hai| isI prakAra anya praznoM ke uttara bhI haiN| choTe praznoM ke samAdhAna meM bhI paripUrNatA dRSTigocara hotI hai| prazna aura unake uttaroM kA krama sarvathA vyavasthita hai| praznoM kA prArambha saMvega-mokSAbhilASA se hotA hai| yAnI prathama prazna meM mokSa kI abhilASA hai aura antima prazna meM akarmatA siddhi (mukti) kI prarUpaNA hai| sAdhaka jIvana kA prArambha bhI mokSAbhiruci-mokSAbhilASA se hotA hai aura usakA carama lakSya siddhi hI hai| ___ yaha adhyayana praznottara zailI meM racita hai| saMpUrNa uttarAdhyayanasUtra meM jitane viSayoM kA varNana huA hai, una saba se sambandhita praznoM kA isa adhyayana meM samAdhAna prastuta huA hai| isI kAraNa isa adhyayana ko sampUrNa uttarAdhyayanasUtra kA hArda kahA gayA hai| sUkSma dRSTi se vicAra karane para sAdhaka kI samasta AdhyAtmika jijJAsAoM kA samAdhAna prastuta adhyayana meM samprApta hai| prastuta adhyayana meM 73 prazna aura unake samAdhAna tathA 74 sUtra haiN|

Page #514
sacitra uttarAdhyayana sUtra Tohlafzigt 3787247 [366] || EKONATRIMSH ADHYAYAN : || SAMYAKTVA PARAKRAM Foreview This chapter is named Samyaktva Parakram or Fortitude in Righteousness. It provides an inspiration to endeavour towards righteousness. Some acharyas call it Apramaadashrut (Lesson of Non-stupor) and others name it as Vitaragashrut (Lesson of Detachment). But after a serious thought on the subject matter of this chapter we find that the title Samyaktva Parakram or Fortitude in Righteousness is most appropriate. In the preceding chapter four means of attaining liberation are described. One of them is righteousness. It also gave inspiration to make efforts in that direction. This chapter contains directions as to how endeavour towards and fortitude in righteousness is achieved. It is natural that questions arise in the mind of an aspirant about craving for liberation, disgust for the mundane, faith in religion, providing service and care to others, critical review, self-criticism, censure and other such activities, which are done by an aspirant under instructions from seniors. The questions could be-Do those activities bear any fruits or not? And if they do, then what and how? What are the spiritual benefits to the aspirant? What special virtues he attains ? Seventy three such questions are compiled in this chapter along with their answers. The questions are brief and so are the answers; but they are pregnant with great secrets. For example we may take the first question. It is about samvega or craving for liberation? In its reply fruits starting from gaining faith in religion up to attaining liberation in third rebirth have been mentioned. Other questions have also been answered in the same style. Answers of even simple questions are all enveloping. The order of questions and answers is well organized. The questions begin with craving for liberation and end with defining complete absence of karmas or the state of liberation. Aspirant's life also begins with liking and craving for liberation and his ultimate goal is emancipation. This chapter is presented in question-answer style. Questions related to all topics discussed in Uttaradhyayan Sutra find answers in this chapter. That is the reason this chapter is called the heart of Uttaradhyayan Sutra. Critical assessment reveals that this chapter provides solution to all the spiritual queries of an aspirant. The chapter contains 73 questions and their answers in 74 maxims. ye.

Page #515
[367] ekonatriMza adhyayana eguNatIsaimaM ajjhayaNaM : sammattaparakkame ekonatriMza adhyayana : samyaktva - parAkrama Chapter-29 : FORTITUDE IN RIGHTEOUSNESS sacitra uttarAdhyayana sUtra sUtra 1 - suyaM me Au ! teNa bhagavayA evamakkhAyaM iha khalu sammattaparakkame nAma ajjhaNe samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveie, jaM sammaM saddahittA, pattiyAittA, royaittA, phAsaittA, pAlaittA, tIraittA, kiTTaittA, sohaittA, ArAhaittA, ANAe aNupAlaittA bahave jIvA sijjhanti, bujjhanti, muccanti, parinivvAyanti, savvadukkhANamantaM karenti / tassa NaM ayamaTThe evamAhijjai, taM jahA - 1. saMvege 2. nivvee 3. dhammasaddhA 4. gurusAhammiyasussUsaNayA AloyaNayA 5. 6. nindAyA 7. garahaNayA 8. sAmAie 9. cavvIsatthae 10. vandaNae 11. paDikkamaNe 12. kAussagge 13. paccakkhANe 14. thavathuimaMgale 15. kAlapaDilehaNayA 16. pAyacchittakaraNe 17. khamAvaNayA 18. sajjhAe 19. vAyaNayA 20. paDipucchaNayA 21. pariyaTTaNayA 22. aNu 23. dhammakahA 24. suyassa ArAhaNayA 25. egaggamaNasaMnivesaNayA 26. saMjame 27. tave 28. vodANe 29. suhasAe 30. appaDibaddhayA 31. vivittasayaNAsaNasevaNAyA 32. viNiyaTTaNayA 33. saMbhogapaccakkhANe 34. uvahipaccakkhANe 35. AhArapaccakkhANe 36. kasAyapaccakkhANe 37. jogapaccakkhANe 38. sarIrapaccakkhANe 39. sahAyapaccakkhANe 40. bhattapaccakkhANe 41. sabbhAvapaccakkhANe 42. paDirUvayA

Page #516
sacitra uttarAdhyayana sUtra 43. veyAvacce 44. savvaguNasaMpaNNayA 45. vIyarAgayA 46. khantI 47. muttI 48. ajjave 49. maddave 50. bhAvasacce 51. karaNasacce 52. jogasacce 53. maNaguttayA 54. vayaguttayA 55. kAyaguttayA 56. maNasamAdhAraNayA 57. vayasamAdhAraNayA 58. kAyasamAdhAraNayA ekonatriMza adhyayana [ 368 ] 1. saMvega 2. nirveda 3. dharmazraddhA 4. guru tathA sAdharmika kI zuzrUSA 5. AlocanA 6. nindA ( nindanA) 7. gardA (garhaNA) 8. sAmAyika 9. caturviMzati stava 59. nANasaMpannayA 60. daMsaNasaMpannayA 61. carittasaMpannayA 62. soindiyaniggahe 63. cakkhindiyaniggahe 64. ghANindiyaniggahe 65. jibbhindiyanigga 66. phAsindiyaniggahe 67. kohavija 68. mANavija 69. mAyAvija 70. lohavija 71. pejjadosamicchAdaMsaNavijae 72. selesI 73. akammayA sUtra 1 - he AyuSyan ! maiMne sunA hai, una bhagavAna ne isa prakAra kahA hai isI jina pravacana meM kAzyapa gotrIya zramaNa bhagavAna mahAvIra ne samyaktva parAkrama nAmaka adhyayana kA pratipAdana kiyA hai, jisakA samyak zraddhAn karake, pratIti karake, ruci karake, sparza. karake, pAlana karake, pAra karake, kIrtana karake, zuddha karake, ArAdhanA karake, guru- AjJA ke anusAra anupAlana karake bahuta se jIva siddha hote haiM, buddha hote haiM, mukta hote haiM, parinirvANa ko prApta hote haiM aura sampUrNa duHkhoM kA anta karate haiN| usakA yaha artha hai jo isa prakAra kahA jAtA hai| jaise ki 10. vandanA 11. pratikramaNa 12. kAyotsarga 13. pratyAkhyAna 14. stava - stuti maMgala 15. kAla pratilekhanA 16. prAyazcitta 17. kSAmaNA - kSamApanA 18. svAdhyAya

Page #517
[369] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra 19. vAcanA 20. pratipracchanA 21. parAvartanA 22. anuprekSA 23. dharmakathA 24. zrutArAdhanA 25. mana kI ekAgratA 26. saMyama 27. tapa 28. vyavadAna-vizuddhi 29. sukhazAta 30. apratibaddhatA 31. vivikta zayanAsana sevana 32. vinivartanA 33. saMbhoga-pratyAkhyAna 34. upadhi-pratyAkhyAna 35. AhAra-pratyAkhyAna 36. kaSAya-pratyAkhyAna 37. yoga-pratyAkhyAna 38. zarIra-pratyAkhyAna 39. sahAya-pratyAkhyAna 40, bhakta-pratyAkhyAna 41. sadbhAva-pratyAkhyAna 42. pratirUpatA 43. vaiyAvRtya / 44. sarvaguNasaMpannatA 45. vItarAgatA 46. kSAnti (kSamA) 47. nirlobhatA 48. Arjava-RjutA 49. mArdava-mRdutA 50. bhAva-satya 51. karaNa-satya 52. yoga-satya 53. manogupti 54. vacanagupti 55. kAyagupti . 56. mana:samAdhAraNatA 57. vAk-samAdhAraNatA 58. kAya-samAdhAraNatA 59. jJAnasaMpannatA 60. darzanasaMpannatA 61. cAritrasaMpannatA 62. zrotra-indriya-nigraha 63. cakSu-indriya-nigraha 64. ghrANa-indriya-nigraha 65. jihvA-indriya-nigraha 66. sparza-indriya-nigraha 67. krodhavijaya 68. mAnavijaya 69. mAyAvijaya 70. lobhavijaya 71. preya-dveSa-mithyAdarzana vijaya 72. zailezI 73. akarmatA Maxim 1-(Sudharma Swami says to Jambu Swami-) O Long-lived one! I have heard that Bhagavan (Mahavir) has said thus In this Jina sermon Shraman Bhagavan Mahavir, of Kashyap lineage, has preached the chapter titled Fortitude in Righteousness. By having right faith in it, giving credence to it, liking it, accepting it, practicing it, concluding it, chanting it, correctly understanding

Page #518
sacitra uttarAdhyayana sUtra Tahtligt 37EE [ 370 ] it, propitiating it and duly following it according to the command of the guru, many persons (souls) attain perfection, enlightenment, liberation, nirvana and end all miseries. Its meaning and import have been elaborated thus (the topics discussed in this are listed as) 1. Craving for liberation (samveg) 2. Disgust for the mundane (nirved) 3. Faith in the religion (dharmashriddha) 4. Care of the guru and co-religionists (guru-sadharmik sushrusa) 5. Criticize faults committed (aalochana) 6. Deplore faults committed (ninda) 7. Censure faults committed (garha) 8. Equanimity (samayik) 9. Chant Panegyrics of 24 Tirthankars (chaturvimshati stava) 10. To pay homage (vandana) 11. Critical review and expiation of sins (pratikraman) 12. Dissociation from the body (kayotsarg) 13. Formal renunciation (pratyakhyan) 14. Singing panegyrics, hymns and auspicious songs (stava, stuti, mangal) 15. Review of routine (kaal pratilekhana) 16. Atonement (prayashchit) 17. Forgiving and seeking forgiveness (kshaamana/kshamaapana) 18. Study of scriptures (swadhyaya) 19. Recital of scriptures (vaachana) 20. Questioning to remove doubts (pratiprachchhana) 21. Repetition of learnt knowledge (paraavartana) 22. Pondering over learnt knowledge (anupreksha) 23. Religious discourse (dharmakatha). 24. Perfecting scriptural knowledge (shrut-aradhana) 25. Concentration of mind (ekagrata) 26. Restraint (samyam) 27. Austerities (tap) 28. Purification by shedding accumulated karmas (vyavadaan) 29. Renouncing craving of pleasures (sukhashaat) 30. Freedom from obsession (apratibaddhata) 31. Use of unfrequented lodging and bed (viviktashayanasan-sevan) 32. Apathy from the mundane (vinivartana) 33. Renouncing carnal enjoyments (sambhog-pratyakhyan)

Page #519
[ 371 ] Tahtalaist 37ezter sacitra uttarAdhyayana sUtra 34. Renouncing equipment (upadhi-pratyakhyan) 35. Renouncing food intake (ahaar-pratyakhyan) 36. Renouncing passions (kashaya-pratyakhyan) 37. Renouncing association (yoga-pratyakhyan) 38. Renouncing body (sharira-pratyakhyan) 39. Renouncing help (sahaya-pratyakhyan) 40. Renouncing meal (bhakt-pratyakhyan) 41. Final renunciation (sadbhaava-pratyakhyan) 42. Conforming to the standard (pratiroopata) 43. Rendering service to others (vaiyavritya) 44. Acquisition of all virtues (sarvaguna-sampannata) 45. Detached state (vitaragata) 46. Forgiveness (kshanti) 47. Absence of greed (nirlobhata) 48: Simplicity (arjava) 49. Modesty (mriduta) 50. Probity of thought (bhaava-satya) 51. Probity of action (karan-satya) 52. Probity of association (yoga-satya) 53. Restraint of mind (manogupti) 54. Restraint of speech (vachan-gupti) 55. Restraint of body (kaayagupti) 56. Discipline of mind (manah-samadharanata) 57. Discipline of speech (vachan-samadharanata) 58. Discipline of body (kaaya-samadharanata) 59. Possession of right-knowledge (jnana-sampannata) 60. Possession of right-perception/faith (darshan-sampannata) 61. Possession of right-conduct (chaaritra-sampannata) 62. Subduing the sense-organ of hearing (shrotra-indriya-nigraha) 63. Subduing the sense-organ of sight (chakshu-indriya-nigraha) 64. Subduing the sense-organ of smell (ghraan-indriya-nigraha) 65. Subduing the sense-organ of taste (jihva-indriya-nigraha) 66. Subduing the sense-organ of touch (sparsh-indriya-nigraha) 67. Conquering anger (krodh-vijaya) 68. Conquering conceit (maan-vijaya) 69. Conquering deceit (maya-vijaya) 70. Conquering greed (lobh-vijaya)

Page #520
ra sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [372 ] 71. Conquering love-aversion-wrong belief (preya-dvesh-mithyadarshan-vijaya) 72. Rock-like stability (shaileshi) 73. Freedom from karmas (akarmata) sUtra 2-saMvegeNaM bhante ! jIve kiM jaNayai ? saMvegeNaM aNuttaraM dhammasaddhaM jnnyi| aNuttarAe dhammasaddhAe saMvegaM hvvmaagcchi| aNantANubandhikoha-mANa-mAyA-lobhe khvei| navaM ca kammaM na bndhi| tappaccaiyaM ca NaM micchatta-visohiM kAUNa daMsaNArAhae bhvi| daMsaNavisohIe ya NaM visuddhAe atthegaie teNeva bhavaggahaNeNaM sijjhi| sohIe ya NaM visuddhAe taccaM puNo bhavaggahaNaM naaikkmi|| sUtra 2-(prazna) bhagavan ! saMvega (mokSAbhiruci-mokSAbhilASA) se jIva ko kyA prApta hotA (uttara) saMvega se jIva anuttara dharma-zraddhA prApta karatA hai| anuttara dharma-zraddhA se saMvega zIghra hI AtA hai| anantAnubandhI krodha, mAna, mAyA, lobha kA kSaya karatA hai| naye karmoM (mithyAtva janita karmoM) kA bandha nahIM hotA hai| usa (anantAnubandhI kaSAya-kSaya) ke nimitta se mithyAtva vizuddhi karake darzana kA ArAdhaka ho jAtA hai| darzana-vizuddhi se vizuddha hokara kitane hI (jinhoMne utkRSTa darzana-vizuddhi kI hai|) jIva usI bhava (janma) se siddha ho jAte haiM aura kitane hI jIva darzana-vizuddhi se vizuddhi hone para tIsare janma kA atikramaNa nahIM krte| (tIsare janma meM to nizcita hI siddha ho jAte haiN|) Maxim 2 (Q). Bhante! What does a jiva (soul/living being) obtain by craving for liberation (samvega)? (A). The craving for liberation gives a living being unprecedented religious faith.. Through this unprecedented religious faith he gains craving for liberation fast. He destroys extreme anger, conceit, deceit and greed that cause infinitely repetitive bondage of karmas. He does not attract bondage of new karmas (that entail wrong belief). With the help of that (destruction of extreme passions) the being cleanses himself of the wrong belief to become aspirant of righteousness. Gaining purity through cleansing of perception/faith many beings (who have attained pristine purity) get liberated in the same birth and many others gaining the same purity do not get reborn after third rebirth (they definitely attain liberation in third rebirth). sUtra 3-nivveeNaM bhante ! jIve kiMjaNayai ? nivveeNaM divva-mANusa-tericchiesu kAmabhogesu nivveyaM hvvmaagcchi| savvavisaesu virjji| savvavisaesu virajjamANe Arambha-pariccAyaM krei| ArambhapariccAyaM karemANe saMsAramaggaM vocchindai, siddhimagge paDivanne ya bhvi|| sUtra 3-(prazna) bhagavan ! nirveda (bhava vairAgya) se jIva ko kyA prApti hotI hai? (uttara) nirveda se jIva deva-manuSya-tiryaMca sambandhI kAmabhogoM se zIghra vairAgya-virakti (nirveda) ko prApta karatA hai| sabhI prakAra ke viSayoM se virakta hotA hai| sabhI viSayoM se virakta hokara Arambha

Page #521
[373 ] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra kA parityAga karatA hai| Arambha kA parityAga karatA huA saMsAra-mArga kA viccheda karatA hai tathA siddhi-mArga ko prApta karatA hai| Maxim 3 (Q). Bhante! What does a jiva (soul/living being) obtain by disgust for the mundane (nirved)? (A). Through disgust for the mundane a being soon develops apathy for carnal pleasures related to divine, human and animal beings. He becomes apathetic to all sensual indulgence. On being apathetic to all sensual indulgence he avoids all sinful activities. While renouncing sinful activities he shears the path of worldly existence through cyclic rebirths (samsar) and embraces the path of liberation. sUtra 4-dhammasaddhAe NaM bhante ! jIve kiM jaNayai ? dhammasaddhAe NaM sAyAsokkhesu rajjamANe virjji| agAradhammaM ca NaM cyi| aNagAre NaM jIve sArIra-mANasANaM dukkhANaM cheyaNa-bheyaNa-saMjogAINaM voccheyaM karei, avvAbAhaM ca suhaM nivvetti|| . sUtra 4-(prazna) bhagavan ! dharma-zraddhA se jIva ko kyA upalabdha hotA hai? (uttara) dharma-zraddhA se jIva (sAtA vedanIya karma se prApta) sAtA-sukhoM kI Asakti se virakta hotA hai| agAra dharma (gRhastha dharma) kA tyAga karatA hai| anagAra banakara jIva chedana-bhedana Adi zArIrika tathA saMyoga Adi mAnasika du:khoM kA viccheda (vinAza) kara detA hai aura avyAbAdha sukha ko prApta karatA hai| Maxim 4 (Q). Bhante! What does a jiva (soul/living being) obtain by faith in religion * (dharmashriddha)? (A). By putting faith in religion, a being becomes indifferent to fondness for earthly pleasures (gained due to pleasant-feeling-evoking karmas). He renounces the duties of a householder. By becoming a homeless ascetic, he ends physical and mental miseries, including those from cutting, piercing and association (with unpleasant things) to attain unrestricted bliss. sUtra 5-guru-sAhammiyasussUsaNayAe NaM bhante ! jIve kiM jaNayai ? guru-sAhammiyasussUsaNayAe NaM viNayapaDivattiM jnnyi| viNayapaDivanne ya NaM jIve aNaccAsAyaNasIle neraiya-tirikkhajoNiya-maNussa-deva-doggaIo nirumbhi| vaNNa-saMjalaNa bhatti-bahumANayAe maNussa-devasoggaIo nibandhai, siddhiM soggaiM ca visohei| pasatthAiM ca NaM viNayamUlAiM savvakajjAiM saahei| anne ya bahave jIve viNaittA bhvi|| sUtra 5-(prazna) bhagavan ! guru tathA sAdharmika kI zuzrUSA se jIva kyA (phala) prApta karatA hai? (uttara) guru tathA sAdharmika kI zuzrUSA (sevA) karane se jIva vinaya pratipatti ko prApta karatA hai| vinayapratipanna vyakti guru kI parivAda Adi rUpa AzAtanA nahIM krtaa| isase vaha naraka, tiryaMca yoni aura deva-manuSya saMbaMdhI durgati kA nirodha kara detA hai| varNa (zlAghA), saMjvalana (guNoM kA prakAzana), bhakti aura bahumAna se manuSya aura deva sambandhI sugati kA bandha karatA hai aura zreSTha gati

Page #522
tara, sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [374] svarUpa siddhi ko vizuddha karatA hai| vinayamUlaka sabhI prazasta (uttama) kAryoM ko sAdhatA (karatA) hai| bahuta se anya jIvoM ko bhI vinayavAna banAne vAlA hotA hai| ___Maxim 5 (Q). Bhante! What does ajiva (soul/living being) attain by taking care of the guru and co-religionists (guru-sadharmik sushrusa)? (A). By taking care of the guru and co-religionists a being obtains modest disposition. A person with modest disposition avoids disrespect to teachers by misconduct. As a result he avoids ignoble rebirth in infernal, animal, divine and human realms. By praising, exposing virtues, devotion and honour of the guru he acquires bondage of noble rebirth in human and divine realms, and enhances purity leading to the exalted state of perfection (siddhi). He performs all noble acts based on modesty and inspires many others to be modest. sUtra 6-AloyaNAe NaM bhante ! jIve kiM jaNayai ? AloyaNAe NaM mAyA-niyANa-micchAdasaNasallANaM mokkhamaggavigghANaM aNanta saMsAravaddhaNANaM uddharaNaM kreii| ujjubhAvaM ca jnnyi| ujjubhAvapaDivanne ya NaM jIve amAI itthIveya-napuMsagaveyaM ca na bndhi| puvvabaddhaM ca NaM nijjrei|| sUtra 6-(prazna) bhagavan ! AlocanA (gurujanoM ke samakSa apane doSa spaSTa svara meM vyakta karanA) se jIva ko kyA prApta hotA hai? (uttara) AlocanA se mokSa-mArga meM vighna karane vAle tathA ananta saMsAra kI vRddhi karane vAle mAyA (chala-kapaTa), nidAna (tapa Adi kI viSaya bhoga-sambandhI-phala bhogAkAMkSA) aura mithyAdarzana zalya (kA~ToM) ko nikAlakara pheMka detA hai (ukhAr3a detA hai)| RjubhAva (saralatA) ko prApta hotA hai| RjubhAva pratipanna jIva mAyArahita hotA hai| vaha strIveda aura napuMsakaveda kA bandha nahIM karatA aura pUrvabaddha kI nirjarA karatA hai| Maxim 6 (Q). Bhante! What does a jiva (soul/living being) attain by criticizing faults committed (aalochana) (candid confession of his faults before the guru)? (A). By criticizing faults committed, a being uproots the thorns of deceit, expectation (desire for mundane pleasures as fruits of austerities and other practices) and wrong perception/faith, which multiply the cycles of rebirth (sumsar) and obstruct the path of liberation. He gains simplicity. By gaining simplicity he becomes devoid of deceit. He does not attract bondage of the karmas responsible for feminine and neuter genders and sheds those accumulated in the past. sUtra 7-nindaNayAe NaM bhante ! jIve kiM jaNayai ? nindaNayAe NaM pacchANutAvaM jnnyi| pacchANutAveNaM virajjamANe karaNaguNaseDhiM pddivjji| karaNaguNaseDhiM paDivanne ya NaM aNagAre mohaNijjaM kammaM ugghaaei|| sUtra 7-(prazna) bhagavan ! nindanA (svayaM ke doSoM kA pazcAttApa) se jIva ko kyA (phala) prApta hotA hai?

Page #523
[375 ] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra (uttara) nindanA (nindA) se pazcAttApa hotA hai aura pazcAttApa dvArA hone vAlI virakti se karaNaguNazreNi prApta karatA hai| karaNa-guNazreNi prApta anagAra (sAdhu) mohanIya karma ko naSTa karatA hai| Maxim 7 (Q). Bhante ! What does a jiva (soul/living being) obtain by deploring faults committed (ninda)? (A). By deploring faults committed, a being gains feeling of remorse and through the detachment gained by remorse he arrives at the ascending scale of spiritual action (karangunashreni). The ascetic reaching this ascending scale of spiritual action destroys deluding karmas. sUtra 8-garahaNayAe NaM bhante ! jIve kiM jaNayai ? garahaNayAe NaM apurakkAraM jnnyi| apurakkAragae NaM jIve appasatthehiMto jogehito niyttei| pasatthajoga-paDivanne ya NaM aNagAre aNantaghAipajjave khvei|| sUtra 8-(prazna) bhagavan ! gardA-garhaNA (dUsare ke sAmane doSoM kA prakAzana) se jIva kyA prApta karatA hai? ' (uttara) gardA (garhaNA) se jIva ko apuraskAra (gaurava kA abhAva) prApta hotA hai| apuraskRta hone se jIva aprazasta yogoM (kAryoM) se nivRtta hotA hai (prazasta yogoM-kAryoM se yukta hotA hai)| prazasta yogoM se pratipanna anagAra AtmA ke guNoM kA ghAta karane vAle (jJAnAvaraNa, mohanIya Adi) karmoM kI ananta paryAyoM ko kSaya karatA hai| Maxim 8 (Q). Bhante! What does a jiva (soul/living being) obtain by censuring (before others) faults committed (garha)? * (A). By censuring faults committed a being obtains humility. Through this humility he avoids ignoble associations (and embraces noble associations). An ascetic embracing noble associations (activities) destroys infinite modes of vitiating karmas (such as knowledge-obstructing and deluding karmas). sUtra 9-sAmAie NaM bhante ! jIve kiM jaNayai ? sAmAieNaM sAvajjajogaviraI jnnyi|| sUtra 9-(prazna) bhagavan ! sAmAyika (samabhAva) se jIva ko kyA upalabdhi prApta hotI hai? (uttara) sAmAyika dvArA jIva sAvadyayogoM (pApakArI pravRttiyoM) se virati ko prApta karatA hai| Maxim 9 (Q). Bhante! What does a jiva (soul/living being) gain by practice of equanimity (samayik)? (A). By practice of equanimity soul gains apathy for sinful activities. sUtra 10-cauvvIsatthaeNaM bhante ! jIve kiM jaNayai ? cauvvIsatthaeNaM daMsaNavisohiM jnnyi|| sUtra 10-(prazna) bhagavan ! caturviMzati-stava se jIva ko kyA (lAbha) prApta hotA hai? (uttara) caturviMzati-stava (caubIsa tIrthaMkaroM kI stuti-stavana) se jIva darzanavizuddhi prApta karatA hai|

Page #524
sacitra uttarAdhyayana sUtra Maxim 10 (Q). Bhante ! What does a jiva (soul / living being) obtain by chanting panegyrics of twenty four Tirthankars? (A). By singing praise of twenty four Tirthankars the soul attains purity of perception/ faith. ekonatriMza adhyayana [ 376 ] sUtra 11 - vandaNaeNaM bhante ! jIve kiM jaNayai ? vandaNaeNaM nIyAgoyaM kammaM khavei | uccAgoyaM nibandhai / sohaggaM ca NaM appaDihayaM ANAphalaM nivvattei, dAhiNabhAvaM ca NaM jaNayai // sUtra 11 - (prazna) bhagavan ! vandanA se jIva ko kyA prApta hotA hai ? (uttara) vandanA se jIva nIca gotra karma kA kSaya karatA hai / ucca gotra karma kA bandha karatA hai| apratihata saubhAgya ko prApta kara sarvajanapriya hotA hai| usakI AjJA sarvatra svIkAra kI jAtI hai| vaha logoM se dAkSiNya-lokapriyatA prApta karatA hai| Maxim 11 (Q). Bhante ! What does a jiva (soul/ living being) obtain by paying homage (vandana)? (A). By paying homage a being destroys the karma.responsible for lower status (neech gotra karma) and attracts bondage of karma responsible for higher status (uchcha gotra karma). He begets undiminished good fortune to gain mass popularity. His authority is accepted everywhere and he gains general goodwill. sUtra 12 - paDikkamaNaM bhante ! jIve kiM jaNayai ? paDikkamaNeNaM vayachiddAiM pii / pihiyavayachidde puNa jIve niruddhAsave, asabalacaritte, pavayaNamAyAsu uvautte apuhatte suppaNihie vihara // aTThasu sUtra 12 - ( prazna) bhagavan ! pratikramaNa se jIva ko kyA prApta hotA hai ? (uttara) pratikramaNa se jIva apane grahaNa kiye hue vratoM ke chidroM (skhalanAoM- doSoM-aticAroM) ko banda kara detA hai| vratoM ke chidroM ko banda karaneM vAlA jIva AsravoM kA nirodha kara detA hai, nirdoSa (azabala) cAritra kA pAlana karatA hai, samiti - guptirUpa ATha pravacana - mAtAoM ke pAlana meM sadA upayogayukta rahatA hai| cAritra meM ekarUpa (apuhatta) hokara saMyama meM samyakrUpa se praNihita-samAhitacitta hokara vicaraNa karatA hai| Maxim 12 (Q). Bhante ! What does a jiva (soul / living being) obtain by critical review and expiation of sins (pratikraman)? (A). By critical review and expiation of sins a being closes the wholes (slips, faults and transgressions) in vows accepted by him. By closing the holes in vows he blocks the karmic-influx, practices pure conduct, always remains attentive in practicing the eight pravachana-maata (five circumspections and three restraints) and moves about with uniformity of conduct and complete sincerity in restraints. sUtra 13 - kAussaggeNaM bhante ! jIve kiM jaNayai ?

Page #525
[377] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra kAussaggeNaM 'tIya-paDuppannaM pAyachittaM visohei| visuddhapAyacchitte ya jIve nivvuyahiyae ohariyabhAro vva bhAravahe, pasatthajjhANovagae, suhaMsuheNaM vihri|| sUtra 13-(prazna) bhagavan ! kAyotsarga (zarIra ke prati mamatva tyAga) se jIva ko kyA prApta hotA hai? (uttara) kAyotsarga se jIva atIta (bhUtakAla) aura vartamAna ke prAyazcitta yogya aticAroM kA vizodhana karatA hai aura prAyazcitta se vizuddha huA jIva bhAra ko utAra (haTA) dene vAle bhAravAhaka ke samAna zAnta cintAmukta hokara prazasta (zubha) dhyAna meM lIna ho jAtA hai tathA sukhapUrvaka vicaraNa karatA hai| Maxim 13 (Q). Bhante! What does a jiva (soul/living being) get by dissociation from the body (kayotsarg)? (A). By dissociation from the body (kayotsarg) a being rectifies atonable transgressions of past and present. Thus the soul purified by atonement becomes free of the load of worries (tranquil) like a porter, who has taken off his load and moves about happily engrossed in noble meditation. sUtra 14-paccakkhANeNaM bhante ! jIve kiMjaNayai ? paccakkhANeNaM AsavadArAI nirumbhi| sUtra 14-(prazna) bhagavan ! pratyAkhyAna (saMsAra saMbaMdhI viSayoM ke tyAga) se jIva ko kyA prApta hotA hai? (uttara) pratyAkhyAna se jIva AsravadvAroM (karmabandha ke hetuoM) kA nirodha kara detA hai| Maxim 14 (Q). Bhante ! What does a jiva (soul/living being) obtain by formal renunciation (pratyakhyan)? (A). By formal renunciation a being blocks the channels of karmic-influx. sUtra 15-thava-thuimaMgaleNaM bhante ! jIve kiM jaNayai ? thavathuimaMgaleNaM nANa-dasaNa-caritta bohilAbhaM jnnyi| nANa-dasaNa-caritta-bohilAbhasaMpanne ya NaM jIve antakiriyaM kappavimANovavattigaM ArAhaNaM aaraahei|| sUtra 15-(prazna) bhagavan ! stava-stuti-maMgala se jIva ko kyA prApta hotA hai? (uttara) stava-stuti-maMgala se jIva ko jJAna-darzana-cAritra rUpa bodhi (ratnatraya) kI prApti hotI hai| jJAna-darzana-cAritra rUpa bodhilAbha saMpanna jIva anta:kriyA (mukti) athavA kalpavimAnoM (vaimAnika devoM) meM utpanna hone ke yogya ArAdhanA kA ArAdhana karatA hai| Maxim 15 (Q). Bhante! What does a jiva (soul/living being) obtain by singing panegyrics, hymns and auspicious songs (stava, stuti, mangal)? ___ (A). By singing panegyrics, hymns and auspicious songs (stava, stuti, mangal) a being gains enlightenment (three gems) in the form of right knowledge-perception/faith

Page #526
in sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [ 378 ] conduct. The being endowed with right knowledge-perception/faith-conduct indulges in spiritual practices leading to termination of birth cycles (liberation) or rebirth in celestial vehicles (Kalp-vimaan). sUtra 16-kAlapaDilehaNayAe NaM bhante ! jIve kiM jaNayai ? kAlapaDilehaNayAe NaM nANAvaraNijjaM kamma khvei|| sUtra 16-(prazna) bhagavan ! kAla kI pratilekhanA (nirIkSaNa) se jIva ko kyA prApta hotA hai? (uttara) kAla kI pratilekhanA se (svAdhyAya Adi dharmakriyAoM ke lie upayukta samaya kA dhyAna rakhane se) jIva jJAnAvaraNIya karma kA kSaya karatA hai| Maxim 16 (Q). Bhante ! What does a jiva (soul/living being) get by review of routine (kaal pratilekhana)? (A). By review of routine (following the timely routine of religious duties) a being destroys knowledge obscuring karma. sUtra 17-pAyacchittakaraNeNaM bhante ! jIve kiM jaNayai ? pAyacchittakaraNeNaM pAvakammavisohiM jaNayai, niraiyAre yAvi bhvi| sammaM ca NaM pAyacchittaM paDivajjamANe maggaM ca maggaphalaM ca visohei| AyAraM ca AyAraphalaM ca aaraahei|| . sUtra 17-(prazna) bhagavan ! prAyazcitta (pApoM kA vizodhana) karane se jIva ko kyA prApta hotA hai? (uttara) prAyazcitta karane se jIva pApakarmoM kA vizodhana karake niraticAra banAtA hai| samyak rUpa se prAyazcitta ko svIkAra karatA huA sAdhaka mArga (samyagdarzana) aura mArgaphala (samyagjJAna) . ko vizuddha karatA hai tathA AcAra (cAritra) aura AcAra phala (mokSa) kI ArAdhanA karatA hai| . ___Maxim 17 (Q). Bhante ! What does ajiva (soul/living being) obtain by atonement (prayashchit)? (A). By atonement (prayashchit) a being cleanses the soul of demeritorious karmas to become faultless. While undergoing atonement the aspirant purifies the path (right perception/faith) and fruit of the path (right knowledge) and devotes himself to the pursuit of ascetic-praxis (right conduct) and the fruit of ascetic-praxis (liberation). sUtra 18-khamAvaNayAe NaM bhante ! jIve kiM jaNayai ? khamAvaNayAe NaM palhAyaNabhAvaM jnnyi| palhAyaNabhAvamuvagae ya savvapANa-bhUya-jIvasattesu mittiibhaavmuppaaei| mittIbhAvamuvagae yAvi jIve bhAvavisohiM kAuNa nibbhae bhvi|| sUtra 18-(prazna) bhagavan ! kSamApanA se jIva ko kyA prApta hotA hai? __ (uttara) kSamApanA se jIva ko prahlAda bhAva (citta kI prasannatA) prApta hotA hai| prahlAda bhAva ko prApta jIva sarva prANa, bhUta, jIva aura sattvoM ke prati maitrIbhAva utpanna karatA hai| maitrIbhAva ko prApta jIva (apane) bhAvoM kI vizuddhi karake nirbhaya ho jAtA hai|

Page #527
[379 ] ekonatriMza adhyayana sacitra uttarAdhyayana sUtrI Maxim 18 (Q). Bhante! What does ajiva (soul/living being) obtain by forgiving and seeking forgiveness (kshaamana/kshamaapana)? (A). By forgiving and seeking forgiveness a being gains mental happiness. The being endowed with mental happiness evokes feelings of friendship towards all beings (praan), organisms (bhoot), souls (jiva) and entities (sattva). With this feeling of universal fraternity he purifies his sentiments and gains freedom from fear. sUtra 19-sajjhAeNaM bhante ! jIve kiM jaNayai ? sajjhAeNaM nANAvaraNijjaM kamma khvei|| sUtra 19-(prazna) bhagavan ! svAdhyAya se jIva ko kyA (lAbha) prApta hotA hai? (uttara) svAdhyAya se jIva jJAnAvaraNIya karma kA kSaya karatA hai| Maxim 19 (Q). Bhante! What does a jiva (soul/living being) obtain by study of scriptures (swadhyaya)? (A). By study of scriptures a being destroys the knowledge obscuring karma. sUtra 20-vAyaNAe NaM bhante ! jIve kiM jaNayai ? vAyaNAe NaM nijjaraM jnnyi| suyassa ya aNAsAyaNAe vtttte| suyassa aNAsAyaNAe vaTTamANe titthadhamma avlmbi| titthadhamma avalambamANe mahAnijjare mahApajjavasANe bhvi|| sUtra 20-(prazna) bhagavan ! vAcanA se jIva kyA prApta karatA hai? (uttara) vAcanA se jIva karmoM kI nirjarA karatA hai| zrata ke anavartana (satata paThana-pAThana) se zrata kI) anAzAtanA meM pravartamAna jIva tIrthadharma kA avalaMbana (Azraya) letA hai| tIrthadharma kA avalaMbana letA huA sAdhaka karmoM kI mahAnirjarA aura mahAparyavasAna (karmoM kA sarvathA anta) karane vAlA hotA hai| Maxim 20 (Q). Bhante! What does a jiva (soul/living being) obtain by recitation of scriptures (vaachana)? (A). By reciting (teaching) scriptures a being sheds karmas. By continued reading and teaching scriptures a being ensures avoiding desecrating scriptural knowledge and takes refuge with the ford-making religion. With the support of the ford-making religion he becomes thorough shedder and destroyer of karmas. sUtra 21-paDipucchaNayAe NaM bhante ! jIve kiM jaNayai ? paDipucchaNayAe NaM sutta'ttha tadubhayAiM visohei| kaMkhAmohaNijyaM kammaM vocchindh|| sUtra 21-(prazna) bhagavan ! pratipracchanA (pUrva paThita zAstra ke viSaya meM zaMkA nivAraNa ke liye prazna karanA) se jIva kyA prApta karatA hai? ___ (uttara) pratipracchanA se jIva sUtra, artha aura tadubhaya (donoM ke tAtparya) ko vizuddha kara letA hai tathA kAMkSA-mohanIya karma ko vicchinna kara detA hai|

Page #528
sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [ 380 ] Maxim 21 (Q). Bhante ! What fruit does a jiva (soul / living being) obtain by questioning to remove doubts (pratiprachchhana)? (A). By questioning to remove doubts a being corrects the text, the meaning and both. He then destroys the deluding karma responsible for desire (kanksha-mohaniya karma). sUtra 22 - pariyaTTaNAe NaM bhante ! jIve kiM jaNayai ? pariyaTTAe NaM vaMjaNAiM jaNayai, vaMjaNaladdhiM ca uppAei // sUtra 22 - (prazna) bhagavan ! parAvartanA (paThita pATha kA punarAvartana) se jIva kyA prApta karatA - hai ? (uttara) parAvartanA se jIva vyaMjana (zabda pATha) ko prApta kara vyaMjana labdhi - padAnusAriNI Adi labdhi ko prApta kara letA hai| Maxim 22 (Q). Bhante ! What does a jiva (soul / living being) obtain by repetition of learnt knowledge (paraavartana ) ? (A). By repetition of learnt knowledge a being gains mastery over syllables (words and meanings) and gets endowed with related special powers (such as reciting full line by hearing just one word). sUtra 23 - aNuppehA NaM bhante ! jIve kiM jaNayai ? aNuppehAe NaM AuyavajjAo sattakammappagaDIo ghaNiyabandhaNabaddhAo siDhilabandhaNabaddhAo pakarei / dIhakAlaTThiiyAo hassakAlaTThiiyAo pakarei / tivvANubhAvAo mandANubhAvAo pkrei| bahupaesaggAo appapaesaggAo pakarei / AuyaM ca NaM kammaM siya bandhai, siya no bndhi| asAyAveyaNijjaM ca NaM kammaM no bhujjo bhujjo uvaciNAi / aNAiyaM caNaM aNavadaggaM dIhamaddhaM cAurantaM saMsArakantAraM khippAmeva vIivayai // sUtra 23 - (prazna) bhagavan ! anuprekSA (sUtra aura usake cintana-manana) se jIva ko kyA prApta hotA hai ? (uttara) anuprekSA se jIva Ayu karma ko chor3akara (zeSa) sAta karma prakRtiyoM ke pragAr3ha bandhana ko zithila bandhana meM pariNata kara detA hai-- zithila karatA hai| unakI dIrghakAlIna sthiti ko alpakAlIna kara detA hai| tIvra anubhAva ( anubhAga ) ko manda anubhAva kara detA hai / bahula- pradezAgroM ko alpa-pradezAgroM meM pariNata karatA hai| Ayu karma kA kadAcit bandha karatA hai, kadAcit bandha nahIM bhI karatA hai| asAtA vedanIya karma kA bAra-bAra upacaya nahIM karatA / anAdi ananta dIrgha mArga vAle caturgati rUpa saMsArarUpI vana ko zIghra hI pAra (vIyavayai - vyatikrama) kara letA hai| Maxim 23 (Q). Bhante ! What does a jiva (soul / living being) obtain by pondering over learnt knowledge (anupreksha) ? (A). By pondering over learnt knowledge a being turns the rigid bondage of seven karmas other than life-span determining karma, into loose bonds. He reduces their long duration to short duration, turns their intense potency to low and diminishes their sections

Page #529
[381] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra from numerous to a few. He may or may not attract bondage of life-span determining karmas. He does not repeatedly accumulate bondage of karmas responsible for feeling of pain. He crosses quickly the forest of cycles of rebirth in the form of four genuses having a long path without a beginning or an end. sUtra 24-dhammakahAe NaM bhante ! jIve kiMjaNayai ? dhammakahAe NaM nijjaraM jnnyi| dhammakahAe NaM pavayaNaM pbhaavei| pavayaNapabhAve NaM jIve Agamissa bhahattAe kamma nibndhdd|| sUtra 24-(prazna) bhagavan ! dharmakathA se jIva ko kyA prApta hotA hai? (uttara) dharmakathA (dharmopadeza) se jIva karmoM kI nirjarA karatA hai tathA pravacana (zAsana tathA siddhAnta) kI prabhAvanA karatA hai| pravacana-prabhAvanA se jIva bhaviSya meM zubha phala pradAna karane vAle karmoM kA bandha karatA hai| Maxim 24 (O). Bhante! What does a jiva (soul/living being) obtain by religious discourse (dharmakatha)? - . (A). By religious discourse a being sheds karmas and spreads the sermon (influence of religious order and doctrine). By spreading the sermon he attracts the bondage of karmas that bestow noble fruits in future. sUtra.25-suyasya ArAhaNayAe NaM bhante ! jIve kiM jaNayai ? suyassa ArAhaNayAeNaM annANaM khavei, na ya sNkilissi|| sUtra 25-(prazna) bhagavan ! zruta (sUtra-siddhAnta) kI ArAdhanA se jIva ko kyA upalabdhi hotI hai? (uttara) zruta kI ArAdhanA-samyak AsevanA se jIva ajJAna (jJAna kI nyUnatA athavA mithyAjJAna) kA nAza (kSaya) karatA hai tathA saMkleza nahIM paataa| Maxim 25 (Q). Bhante! What does a jiva (soul/living being) obtain by perfecting scriptural knowledge (shrut-aradhana)? (A). By perfecting scriptural knowledge a being destroys ignorance (wrong knowledge or lack of knowledge, and experiences no misery. sUtra 26-egaggamaNasaMnivesaNayAe NaM bhante ! jIve kiM jaNayai ? egaggamaNasaMnivesaNAe NaM cittanirohaM krei|| sUtra 26-(prazna) bhagavan ! mana ko ekAgratA meM saMniveza (sthApita-sthira) karane se jIva kyA prApta karatA hai? (uttara) mana ko ekAgratA meM saMniveza karane se citta (vRttiyoM) kA nirodha karatA hai| Maxim 26(Q). Bhante! What does a jiva (soul/living being) obtain by concentration of mind (ekagrata)? (A). By concentration of mind a being subdues mind (unbridled activities).

Page #530
In sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [ 382 ] sUtra 27-saMjameNaM bhante ! jIve kiMjaNayai ? saMjameNaM aNaNhayattaM jnnyi|| sUtra 27-(prazna) bhagavan ! saMyama se jIva ko kyA prApta hotA hai? (uttara) saMyama (pAlana karane) se jIva anAsravatva (Ate hue navIna karmoM ke nirodha) ko prApta karatA hai| Maxim 27 (Q). Bhante! What does a jiva (soul/living being) obtain by restraint (samyam)? (A). By (practicing) restraint a being accomplishes blockage of inflow of new karmas. sUtra 28-taveNaM bhante ! jIve kiM jaNayai ? taveNaM vodANaM jnnyi|| sUtra 28-(prazna) bhagavan ! tapa se jIva kyA prApta karatA hai? (uttara) tapa se jIva (pUrvasaMcita karmoM kI nirjarA karake) vyavadAna (vizuddhi) ko prApta karatA hai| Maxim 28 (Q). Bhante! What does ajiva (soul/living being) obtain by austerities (tap)2 (A). By austerities a being (sheds karmas accumulated in the past and thereby) attains spiritual purity. sUtra 29-vodANeNaM bhante ! jIve kiM jaNayai ? vodANeNaM akiriyaM jnnyi| akiriyAe bhavittA tao pacchA sijjhai, bujjhai, muccai, parinivvAie, savvadukkhANamantaM krei|| sUtra 29-(prazna) bhagavan ! vyavadAna se jIva ko kyA prApta hotA hai? (uttara) vyavadAna se jIva ko akriyatA (mana-vacana-kAya yogoM kI pravRtti se rahitatA) prApta hotI hai| akriyatA hone ke uparAnta vaha siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sampUrNa duHkhoM kA anta (vinAza) kara detA hai| Maxim 29 (Q). Bhante! What does a jiva (soul/living being) obtain by purification through shedding accumulated karmas (vyavadaan)? " (A). By purification through shedding accumulated karmas a being gains inaction (absence of indulgence through association of mind, speech and body). After becoming inactive thus he becomes perfect (Siddha), enlightened (Buddha), liberated (mukta), gains nirvana and ends all miseries. sUtra 30-suhasAeNaM bhante ! jIve kiM jaNayai ? suhasAeNaM aNussuyattaM jnnyi| aNussuyAe NaM jIve aNukampae, aNubbhaDe, vigayasoge, carittamohaNijjaM kamma khvei|| sUtra 30-(prazna) bhagavan ! sukha-zAta se jIva kyA prApta karatA hai?

Page #531
sacitra uttarAdhyayana sUtra (uttara) sukha-zAta (vaiSayika sukhoM kI spRhA ke zAtana-nivAraNa - upazAntatA) se ( viSayoM ke prati) anutsukatA hotI hai, anutsukatA se jIva anukampAzIla, anuddhata (aNubbhaDa) tathA vigatazoka-zokarahita hokara cAritramohanIya karma kA kSaya karatA hai| [383] ekonatriMza adhyayana Maxim 30 (Q). Bhante ! What does a jiva (soul living being) obtain by renouncing craving of pleasures (sukhashaat ) ? (A). By renouncing craving of (sensual) pleasures a being becomes uncurious (about subjects of sense organs). Thereby he becomes compassionate, serene (anuddhat) and free of grief. As a consequence he destroys the conduct-deluding karma (Chaaritramohaniya karma). sUtra 31 - appaDibaddhayAe NaM bhante ! jIve kiM jaNayai ? rusbaddhayA NaM nissaMgattaM jaNaya / nissaMgatteNaM jIve ege, egaggacitte, diyA ya rAo ya asajjamANe, appaDibaddhe yAvi viharai // sUtra 31 - ( prazna) bhagavan ! apratibaddhatA se jIva kyA prApta karatA hai ? (uttara) apratibaddhatA ( AsaktirahitatA) se jIva nissaMga hotA hai| nissaMgatA se vaha ekAkI - akelA ( AtmaniSTha) ekAgra citta vAlA hokara dina aura rAta sadA sarvatra virakta aura apratibaddha hokara vicaraNa karatA hai / Maxim 31 (Q). Bhante! What does a jiva (soul/living being) obtain by freedom from obsession (apratibaddhata ) ? (A). By freedom from obsession a being becomes free of company. This freedom from company makes him solitary (introvert) and mentally focused. Then he wanders day and night, always and everywhere detached and unbridled. sUtra 32 - vivittasayaNAsaNayAe NaM bhante ! jIve kiM jaNayai ? vivittasayaNAsaNayAe NaM carittaguttiM jaNayai / carittagutte ya NaM jIve vivittAhAre, daDhacaritte, gantarae, mokkhabhAvapaDivanne aTThavihakammagaMThiM nijjare // sUtra 32 - ( prazna) bhagavan ! vivikta zayanAsana se jIva ko kyA prApta hotA hai ? (uttara) vivikta zayanAsana (jana - kolAhala tathA strI- pazu- napuMsaka se asaMsakta, ekAnta, zAnta sthAna) ke sevana se jIva cAritra gupti cAritra kI rakSA karatA hai / cAritra kI rakSA karane vAlA viviktAhArI (pauSTika bhojana kA tyAga karane vAlA) dRr3ha cAritrI, ekAntapriya, mokSabhAva - pratipanna jIva ATha prakAra ke karmoM kI granthi kI nirjarA karatA hai / Maxim 32 (Q). Bhante ! What does a jiva (soul / living being) obtain by using unfrequented lodging and bed (viviktashayanasan-sevan ) ? (A). By using unfrequented lodging and bed (free of noise and uninhabited by women, eunuchs and animals, lonely and peaceful) a being accomplishes restraint of conduct. A being with restraint of conduct survives on bland food (discarding rich food), loves solitude and is overwhelmed with desire for liberation; thereby he sheds the bondage of eight types of karmas.

Page #532
sacitra uttarAdhyayana sUtra sUtra 33 - viNiyaTTaNayAe NaM bhante ! jIve kiM jaNayai ? viNiyaTTaNayAe NaM pAvakammANaM akaraNayAe abbhuTThei / puvvabaddhANa ya nijjaraNayAe taM niyattei, tao pacchA cAurantaM saMsArakantAraM vIivayai // ekonatriMza adhyayana [ 384 ] sUtra 33 - ( prazna) bhagavan ! vinivartanA ( mana aura indriyoM kI viSaya-vAsanA se nivRtti parAGmukhatA) se jIva kyA prApta karatA hai ? (uttara) vinivartanA se jIva pApakarmoM ko na karane ke liye udyata rahatA hai aura pUrvabaddha karmoM kI nirjarA karake karmoM se nivRtta ho jAtA hai / taduparAnta caturgati rUpa saMsAra vana kA atikramaNa - (pAra) kara jAtA hai| Maxim 33 (Q). Bhante ! What does a jiva (soul / living being) obtain by apathy for the mundane ( vinivartana ) ? (A). By apathy for the mundane a being acquires the readiness to desist from sinful deeds and becomes free of accumulated karmas by shedding them. After that he crosses the wilderness of cycles of rebirth (samsar) world in the form of four realms. sUtra 34 - saMbhogapaccakkhANeNaM bhante ! jIve kiM jaNayai ? saMbhoga paccakkhANeNaM AlambaNAiM khavei / nirAlambaNassa ya AyayaTTiyA jogA bhavanti / lAbhe saMtussai, paralAbhaM no AsAei, no takkei, no pIher3a, no patthei, no abhisalai / paralAbhaM aNAsAyamANe, atakkemANe, apIhemANe, apatthemANe, aNabhilasamANe duccaM suhasejjaM uvasaMpajjittANaM viharai / sUtra 34 - (prazna) bhagavan ! saMbhoga-pratyAkhyAna se jIva ko kyA prApta hotA hai ? (uttara) sambhoga (paraspara sahabhojana - maNDalI bhojana Adi samparka) pratyAkhyAna (tyAga) se jIva parAvalambana ko samApta karake nirAvalambana (svAvalambana) ko prApta karatA hai| nirAvalambana (svAvalambI hone) se usake sampUrNa yoga ( mana-vacana-kAyA ke yoga - prayatna) Atmasthita AyatArtha - (mokSArtha) ho jAte haiN| vaha svayaM ke ( apane ) lAbha se saMtuSTa rahatA hai, dUsare ke lAbha kA AsvAdana (upabhoga) nahIM karatA, takatA ( kalpanA bhI nahIM, usakI spRhA (icchA) bhI nahIM karatA, prArthanA (yAcanA ) bhI nahIM karatA, abhilASA bhI nahIM krtaa| dUsaroM ke lAbha kA AsvAdana, kalpanA, spRhA, prArthanA tathA abhilASA na karatA huA sAdhaka dUsarI sukha zayyA ko prApta karake vicaraNa karatA hai| Maxim 34 (Q). Bhante ! What does a jiva (soul / living being) obtain by renouncing eating in company (sambhog-pratyakhyan)? (A). By renouncing eating in company (eating together or in a group) a being ends dependence and gains independence (self-reliance). Being self-reliant all his associations (through mind, speech and body) are directed towards self and liberation. He remains contented with his own gains and is not concerned with gains of others. He does not even watch, expect, beg or desire to share what others have. Doing so, he moves about with comfort seeking a separate lodge and bed.

Page #533
[385 ] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra sUtra 35-uvahipaccakkhANeNaM bhante ! jIve kiM jaNayai ? uvahipaccakkhANeNaM apalimanthaM jnnyi| niruvahie NaM jIve nikkaMkhe, uvahimantareNa ya na sNkilissii| sUtra 35-(prazna) bhagavan ! upadhi (upakaraNoM) ke pratyAkhyAna se jIva kyA prApta karatA hai? (uttara) upadhi ke pratyAkhyAna se jIva aparimantha-svAdhyAya-dhyAna meM nirvighnatA prApta karatA hai| upadhirahita jIva AkAMkSA se mukta hokara upadhi ke abhAva meM saMkleza nahIM pAtA hai| Maxim 35 (Q). Bhante ! What does ajiva (soul/living being) obtain by renouncing equipment (upadhi-pratyakhyan)? (A). By renouncing equipment a being accomplishes unobstructed study and meditation. A being not possessing equipment becomes free of desire and does not feel distressed in absence of equipment. . sUtra 36-AhArapaccakkhANeNaM bhante ! jIve kiM jaNayai ? AhArapaccakkhANeNaM jIviyAsaMsappaogaM vocchindi| jIviyAsaMsappaogaM vocchindittA jIve AhAramantareNaM na sNkilissi|| sUtra 36-(prazna) bhagavan ! AhAra ke pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) AhAra ke pratyAkhyAna se jIva jIvita rahane kI lAlasA ko vicchinna kara detA hai| jIvana kI AzaMsA (kAmanA) ko tor3a dene se vaha AhAra ke abhAva meM bhI saMklezita nahIM hotaa| Maxim 36 (Q). Bhante! What does a jiva (soul/living being) obtain by renouncing food intake (ahaar-pratyakhyan)? (A). By renouncing food intake a being shatters the lust for life. By loosing hope for life he becomes immune to grief even when food is not available. sUtra 37-kasAyapaccakkhANeNaM bhante ! jIve kiM jaNayai ? kasAyapaccakkhANeNaM vIyarAgabhAvaM jnnyi| vIyarAgabhAvapaDivanne vi ya NaM jIve samasuhadukkhe bhvi|| / sUtra 37-(prazna) bhagavan ! kaSAya ke pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) kaSAya ke pratyAkhyAna se jIva ko vItarAgabhAva kI prApti hotI hai| vItarAgabhAva se saMpanna jIva sukha-duHkha meM sama-samabhAva vAlA ho jAtA hai| Maxim 37 (Q). Bhante! What does a jiva (soul/living being) obtain by renouncing passions (kashaya-pratyakhyan)? ___ (A). By renouncing passions a being attains the state of non-attachment. A being endowed with state of non-attachment remains equanimous in happiness and misery. sUtra 38-jogapaccakkhANeNaM bhante ! jIve kiM jaNayai ?

Page #534
sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [386 ] jogapaccakkhANeNaM ajogattaM jnnyi| ajogI NaM jIve navaM kammaM na bandhai, puvvabaddhaM ca nijjrei|| sUtra 38-(prazna) bhagavan ! yoga ke pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) yoga (mana-vacana-kAya yogoM ke vyApAroM) ke pratyAkhyAna se ayogatva kI prApti hotI hai| ayogI jIva nae karmoM kA bandhana nahIM karatA, pUrva meM ba~dhe hue karmoM kI nirjarA karatA hai| Maxim 38 (Q). Bhante! What does a jiva (soul/living being) obtain by renouncing association (yoga-pratyakhyan)? (A). By renouncing association (of mind, speech and body) a being attains state of dissociation (from activities associated with mind, speech and body). A being so dissociated does not acquire fresh karmic-bondage but sheds formerly accumulated karmas. sUtra 39-sarIrapaccakkhANeNaM bhante ! jIve kiMjaNayai ? sarIrapaccakkhANeNaM siddhAisayaguNattaNaM nivvttei| siddhAisayaguNasaMpanne ya NaM jIve logaggamuvagae paramasuhI bhvi|| sUtra 39-(prazna) bhagavan ! zarIra-pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) zarIra ke pratyAkhyAna se jIva siddhoM ke atizaya guNatva (guNoM) ko prApta kara letA hai| siddhoM ke atizaya guNoM se saMpanna jIva loka ke agra bhAva meM pahu~cakara parama sukhI ho jAtA hai| ___Maxim 39 (Q). Bhante ! What does ajiva (soul/living being) obtain by renouncing body (sharira-pratyakhyan)? ___(A). By renouncing body a being (soul) acquires superlative virtues of the Perfect. ones (Siddhas). Endowed with superlative virtues of the Perfect ones, the soul reaches the edge of universe (Lokagra) to attain the ultimate bliss. sUtra 40-sahAyapaccakkhANeNaM bhante ! jIve kiM jaNayai ? sahAyapaccakkhANeNaM egIbhAvaM jnnyi| egIbhAvabhUe vi ya NaM jIve egaggaM bhAvamANe appasadde, appajhaMjhe, appakalahe, appakasAe, appatumaMtume, saMjamabahule, saMvarabahule, samAhie yAvi bhvi|| sUtra 40-(prazna) bhagavan ! sahAya (sahAyaka tathA sahAyatA ke) pratyAkhyAna se jIva ko kyA prApta hotA hai? (uttara) sahAya-pratyAkhyAna se jIva ekIbhAva ko prApta karatA hai| ekIbhAva ko prApta sAdhaka ekatva kI bhAvanA karatA huA alpa zabda vAlA, vAk kalaha se rahita, jhagar3e-TaMTe se dUra, alpa kaSAya vAlA, alpa tU-tU, maiM-maiM vAlA hokara saMvara-bahula tathA samAdhiyukta hotA hai| Maxim 40 (Q). Bhant! What does a jiva (soul/living being) obtain by renouncing help (sahaya-pratyakhyan)?

Page #535
[387] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra (A). By renouncing help, a being attains the state of solitariness. On attaining the state of solitariness the being continues to enhance the feeling and becomes reticent, avoids verbal disputation, remains far from quarrels, reduces passions and squabbling to raise his level of blockage of influx of karmas, restraint and serenity (meditation). sUtra 41 - bhattapaccakkhANeNaM bhante ! jIve kiM jaNayai ? bhattapaccakkhANeNaM aNegAiM bhavasayAiM nirumbhai / sUtra 41 - ( prazna) bhagavan ! bhakta- pratyAkhyAna se jIva ko kyA prApta hotA hai ? (uttara) bhakta-pratyAkhyAna (bhakta parijJA rUpa AmaraNa anazana - saMthArA) se jIva anekoM bhavoM ko roka detA hai| Maxim 41 (Q). Bhante ! What does a jiva (soul / living being) obtain by renouncing all meals (bhakt-pratyakhyan)? (A). By renouncing all meals (fasting till death; the ultimate vow of santhara or . sallekhana) prevents his numerous rebirths. sUtra 42 - sabbhAvapaccakkhANeNaM bhante ! jIve kiM jaNayai ? sabbhAvapaccakkhANeNaM aniyaTTiM jaNayai / aniyaTTipaDivanne ya aNagAre cattAri kevalikammaMse khvei| taM jahA-veyaNijjaM, AuyaM, nAmaM, goyaM / tao pacchA sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamantaM karei // sUtra 42 - ( prazna) bhagavan ! sadbhAva ( sarva saMvara rUpa zailezI bhAva) pratyAkhyAna se jIva ko kyA prApta hotA hai ? (uttara) sadbhAva pratyAkhyAna se jIva anivRtti (zukladhyAna kA caturtha - antima bheda) ko prApta karatA hai | anivRtti - pratipanna anagAra kevalI karmAMza (kevalI ke zeSa rahe hue) vedanIya, Ayu, nAma, gotra karmoM ke aMzoM (ina bhavopagrAhI karmoM) kA kSaya karatA hai| tatpazcAt vaha siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sabhI duHkhoM kA anta karatA hai / Maxim 42 (Q). Bhante ! What does a jiva (soul / living being) obtain by perfect renunciation (sadbhaava-pratyakhyan) ? (A). By perfect renunciation a being attains the state of no return (anivritti; the fourth level of pure meditation or shukladhyana). Attaining the state of no return an ascetic destroys the remnants of karmas clinging even to an omniscient. These remaining portions of karmas include those of Vedaniya (karma that causes feelings of happiness or misery), Ayushya (karma that determines the span of a given lifetime), Naam ( karma that determines the destinies and body types), and Gotra (karma responsible for the higher or lower status of a being). After that he becomes perfect (Siddha), enlightened (Buddha), liberated (mukta), gains nirvana and ends all miseries. sUtra 43 - paDirUvAe NaM bhante ! jIve kiM jaNayai ?

Page #536
on sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [388] f Jinakalpna simplicomplishes paDirUvayAe NaM lAghaviyaM jnnyi| lahubhUe NaM jIve appamatte, pAgaDaliMge, pasatthaliMge, visuddhasammatte, sattasamiisamatte, savvapANabhUyajIvasattesu vIsasaNijjarUve, appaDilehe, jiindie, viulatavasamiisamannAgae yAvi bhvi|| ___ sUtra 43-(prazna) bhagavan ! pratirUpatA (jinakalpa jaise AcAra-pAlana) se jIva ko kyA prApta hotA hai? (uttara) pratirUpatA se jIva laghutA prApta karatA hai| laghubhUta hokara jIva pramAdarahita, prakaTa liMga (veSa) vAlA, prazasta liMga vAlA, vizuddha samyaktvI, dhairya (sattva) aura samitiyoM se paripUrNa, sabhI prANa-bhUta-jIva-sattvoM ke lie vizvasanIya, alpa pratilekhanA vAlA, jitendriya, vipula tapa aura samitiyoM se sampanna hotA hai|| Maxim 43(Q). Bhante! What does a jiva (soul/living being) obtain by conforming to the standard (pratiroopata)? (A). By conforming to the standard (of Jinakalpa, the highest level of ascetic conduct) a being gains simplicity and humility. After gaining simplicity he becomes stupor-less, naturally clad, sky-clad, perfectly righteous and accomplished in patience and circumspection. He inspires trust in all beings (praan), organisms (bhoot), souls (jiva), and entities (sattva). He requires very limited inspection (as he owns almost nothing). He conquers his senses and indulges in very high level of austerity and circumspection. sUtra 44-veyAvacceNaM bhante ! jIve kiM jaNayai ? veyAvacceNaM titthayaranAmagottaM kammaM nibndhi|| sUtra 44-(prazna) bhagavan ! vaiyAvRtya se jIva ko kyA upalabdha hotA hai? (uttara) vaiyAvRtya se jIva tIrthaMkara nAma-gotra karma kA bandhana (upArjana) karatA hai| Maxim 44 (Q). Bhante! What does a jiva (soul/living being) obtain by rendering service to others (vaiyavritya)? (A). By rendering service to others a being acquires bondage of Tirthankar naamgotra karma (karma that determines destiny, body and status of a Tirthankar). sUtra 45-savvaguNasaMpannayAe NaM bhante ! jIve kiM jaNayai ? savvaguNasaMpannayAe NaM apuNarAvattiM jnnyi| apuNarAvattiM pattae ya NaM jIve sArIramANasANaM dukkhANaM no bhAgI bhvi|| sUtra 45-(prazna) bhagavan ! sarvaguNasampannatA se jIva ko kyA prApta hotA hai? ___ (uttara) sarvaguNasampannatA se jIva apunarAvRtti (mokSa) ko prApta karatA hai| apunarAvRtti ko prApta jIva zArIrika aura mAnasika du:khoM kA bhAgI nahIM hotaa| Maxim 45 (Q). Bhante! What does a jiva (soul/living being) obtain by acquisition of all virtues (sarvagunasampannata)?

Page #537
[389] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra (A). By acquisition of all virtues a being gains non-rebirth (liberation). After gaining non-rebirth a being (soul) remains untouched by physical and mental miseries. sUtra 46-vIyarAgayAe NaM bhante ! jIve kiM jaNayai ? vIyarAgayAe NaM nehANubandhaNANi, taNhANubandhaNANi ya vocchindi| maNunnesu sadda-pharisarasa-rUva-gandhesu ceva virjji|| sUtra 46-(prazna) bhagavan ! vItarAgatA se jIva ko kyA prApta hotA hai ? (uttara) vItarAgatA se jIva sneha aura tRSNA ke anubandhanoM ko tor3a detA hai-vicchinna kara detA hai| manojJa zabda, sparza, rasa, rUpa aura gandha se bhI virakta ho jAtA hai| Maxim 46 (Q). Bhante! What does a jiva (soul/living being) obtain by detached state (vitaragata)? (A). By detached state a being shatters the ties of affection and craving and becomes apathetic even to pleasant sound, touch, taste, appearance and smell. sUtra 47-khantIe NaM bhante ! jIve kiMjaNayai ? khantIe NaM parIsahe jinni|| sUtra 47-(prazna) bhagavan ! zAnti (kSamA) se jIva ko kyA prApta hotA hai? (uttara) kSAnti (kSamA-titikSA) se jIva parISahoM ko jItatA hai| Maxim 47 (Q). Bhante ! What does ajiva (soul/living being) obtain by forgiveness (kshanti)? . (A). By forgiveness, a being wins over afflictions. sUtra 48-muttIe NaM bhante ! jIve kiM jaNayai ? muttIe NaM akiMcaNaM jnnyi| akiMcaNe ya jIve atthalolANaM apatthaNijjo bhvi|| sUtra 48-(prazna) bhagavan ! mukti se jIva ko kyA prApta hotA hai? (uttara) mukti (nirlobhatA) se jIva akiMcanatA (niSparigrahatA) ko prApta karatA hai| akiMcana jIva arthalolupI vyaktiyoM ke dvArA aprArthanIya ho jAtA hai| Maxim 48 (Q). Bhante! What does a jiva (soul/living being) obtain by absence of greed (nirlobhata)? (A). By absence of greed a being becomes non-possessive. Due to this nonpossessiveness he becomes unsought for by the covetous. sUtra 49-ajjavayAe NaM bhante ! jIve kiM jaNayai ? ajjavayAe NaM kAunjuyayaM, bhAvujjuyayaM, bhAsujjuyayaM avisaMvAyaNaM jnnyi| avisaMvAyaNa-saMpannayAe NaM jIve dhammassa ArAhae bhvi|| sUtra 49-(prazna) bhagavan ! RjutA se jIva ko kyA prApta hotA hai?

Page #538
tI sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [390] (uttara) RjutA (saralatA) se jIva kAya kI saralatA, bhAva (mana) kI saralatA, bhASA kI saralatA aura avisaMvAda (avaMcakatA) ko prApta hotA hai| avisaMvAda-sampanna jIva dharma kA ArAdhaka hotA hai| Maxim 49 (Q). Bhante! What does a jiva (soul/living being) obtain by simplicity (arjava)? (A). By simplicity a being gains simplicity of body, simplicity of mind, simplicity of speech and becomes free of deceit. A being without deceit is a sincere follower of religion. sUtra 50-maddavayAe NaM bhante ! jIve kiM jaNayai ? __maddavayAe NaM aNussiyattaM jnnyi| aNussiyatte NaM jIve miumaddavasaMpanne aTTha mayaTThANAI nitttthvei|| sUtra 50-(prazna) bhagavan ! mRdutA se jIva kyA prApta karatA hai? (uttara) mRdutA se jIva anuddhata bhAva (nirabhimAnatA) ko prApta karatA hai| anuddhata jIva mRdu-mArdavabhAva se saMpanna hotA hai tathA ATha madasthAnoM ko vinaSTa kara detA hai| __Maxim 50 (Q). Bhante! What does a jiva (soul/living being) attain by modesty (mriduta)? (A). By modesty a being gains freedom from conceit. A being free of conceit is endowed with sweetness and humility. He destroys eight kinds of conceit. sUtra 51-bhAvasacceNaM bhante ! jIve kiM jaNayai ? bhAvasacceNaM bhAvavisohiM jnnyi| bhAvavisohIe vaTTamANe jIve arahantapannattassa dhammassa ArAhaNayAe abbhuddhei| arahantapannattassa dhammassa ArAhaNayAe abbhuTTittA paraloga-dhammassa ArAhae hvi|| sUtra 51-(prazna) bhagavan ! bhAva-satya se jIva ko kyA prApta hotA hai? (uttara) bhAva-satya (antarAtmA kI satyatA) se jIva bhAva-vizuddhi ko prApta karatA hai| bhAva-zuddhi meM pravartamAna jIva arihanta prajJapta dharma kI ArAdhanA ke lie udyata hotA hai| arihanta prajJapta dharma kI ArAdhanA ke lie udyata vyakti paraloka dharma kA bhI ArAdhaka hotA hai| ___Maxim 51 (Q). Bhante! What does ajiva (soul/living being) obtain by probity of thought (bhaava-satya)? (A). By probity of thought (truthfulness of conscience) a being gains purity of thoughts. A being with purity of thoughts exerts himself to practice the religion propagated by the Arihant (omniscient). By doing so he ensures that even in his next birth he exerts himself to the practice of the religion propagated by the omniscient. sUtra 52-karaNasacceNaM bhante ! jIve kiM jaNayai ? karaNasacceNaM karaNasattiM jnnyi| karaNasacce vaTTamANe jIve jahAvAI tahAkArI yAvi bhvi||

Page #539
[391] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra sUtra 52-(prazna) bhagavan ! karaNa-satya se jIva ko kyA prApta hotA hai? (uttara) karaNa-satya (kArya athavA kriyA kI satyatA) se jIva ko kArya zakti (prApta kArya ko bhalI-bhA~ti saMpanna karane kI kSamatA) prApta hotI hai| karaNa-satya meM pravartamAna jIva yathAvAdI tathAkArI (jaisA kahanA, vaisA karanA) hotA hai| Maxim 52 (Q). Bhante! What does a jiva (soul/living being) obtain by probity of action (karan-satya)? ___(A). By probity of action a being acquires strength for action (ability to do the work in hand properly and efficiently). Endowed with this proficiency of action a being acts as he says. sUtra 53-jogasacceNaM bhante ! jIve kiM jaNayai ? jogasacceNaM jogaM visohei|| sUtra 53-(prazna) bhagavan ! yoga-satya (yogoM kI satyatA) se jIva ko kyA prApta hotA hai? . (uttara) yoga-satya (mana-vacana-kAyA ke yogoM kI satyatA) se jIva yogoM ko vizuddha kara letA Maxim 53 (Q). Bhante! What does a jiva (soul/living being) obtain by probity of association (yoga-satya)? (A): By probity of association (through mind, speech and body) a being purifies the media of association (mind, speech and body). sUtra 54-maNaguttayAe NaM bhante ! jIve kiM jaNayai ? maNaguttayAe NaM jIve egaggaM jnnyi| ekaggacitte NaM jIve maNagutte saMjamArAhae bhvi|| sUtra 54-(prazna) bhagavan ! manogupti se jIva kyA prApta karatA hai? (uttara) manogupti se jIva ekAgratA prApta karatA hai| ekAgracitta vAlA jIva azubha vikalpoM se mana kI rakSA karatA huA saMyama kA ArAdhaka hotA hai| Maxim 54 (Q). Bhante! What does a jiva (soul/living being) obtain by restraint of mind (manogupti)? (A). By restraint of mind a being gains concentration of mind. A being with concentration of mind protects his mind from ambiguities and practices restraint. sUtra 55-vayaguttayAe NaM bhante ! jIve kiM jaNayai ? vayaguttayAe NaM nivviyAraM jnnyi| nivviyAre NaM jIve vaigutte ajjhappajogajjhANagutte yAvi bhvi|| sUtra 55-(prazna) bhagavan ! vacanagupti se jIva ko kyA prApta hotA hai ? (uttara) vacanagupti se jIva nirvikAra (athavA nirvicAra) bhAva ko prApta karatA hai| nirvikAra (athavA nirvicAra) jIva vacana se gupta (mauna) rahakara adhyAtma yoga ke sAdhanabhUta dhyAna se bhI yukta ho jAtA hai|

Page #540
in sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [392 ] Maxim 55 (Q). Bhante! What does ajiva (soul/living being) attain by restraint of speech (vachan-gupti)? (A). By restraint of speech a being attains the state of indifference (absence of thoughts). A being with this indifference restrains speech (observes silence) and gets engrossed in meditation, the means of spiritual pursuit. sUtra 56-kAyaguttayAe NaM bhante ! jIve kiM jaNayai ? kAyaguttayAe NaM saMvaraM jnnyi| saMvareNaM kAyagutte puNo pAvAsavanirohaM krei|| sUtra 56-(prazna) bhagavan ! kAyagupti se jIva kyA prApta karatA hai? . (uttara) kAyagupti se jIva Asravanirodha rUpa saMvara ko prApta karatA hai| saMvara ke dvArA kAyagupta sAdhaka phira se hone vAle (puNo) pApAsrava kA nirodha kara detA hai| Maxim 56 (O). Bhante! What does a jiva (soul/living being) obtain by restraint of body (kaayagupti)? (A). By restraint of body a being stops the inflow of karmas. Thereby the aspirant with restraint of body blocks further inflow of demerit-karmas. sUtra 57-maNasamAhAraNayAe NaM bhante ! jIve kiMjaNayai ? maNasamAhAraNayAe NaM egaggaM jnnyi| egaggaM jaNaittA nANapajjave jnnyi| nANapajjave jaNaittA sammattaM visohei, micchattaM ca nijjrei|| sUtra 57-(prazna) bhagavan ! mana kI samAdhAraNatA se jIva ko kyA prApta hotA hai? ___ (uttara) mana:samAdhAraNatA (mana ko Agamokta vidhi ke anusAra samAdhi meM athavA AgamabhAvoM ke cintana-manana meM saMlagna rakhanA) se jIva ekagratA ko prApta karatA hai| ekAgratA ko prApta karake jJAnaparyavoM- jJAna ke vividha tattvabodha prakAroM ko prApta karatA hai| jJAnaparyavoM ko prApta karake samyaktva ko vizuddha karatA hai aura mithyAtva kI nirjarA karatA hai| ___Maxim 57 (Q). Bhante ! What does ajiva (soul/living being) obtain by discipline of mind (manah-samadharanata)? (A). By discipline of mind (to keep the mind busy in meditation as prescribed in Agamas or in contemplation of Agamic concepts) a being attains concentration. Having attained concentration the being grasps various components of knowledge (different interpretations of fundamentals). With this knowledge he sublimates righteousness and sheds unrighteousness. sUtra 58-vayasamAhAraNayAe NaM bhante ! jIve kiMjaNayai ? vayasamAhAraNayAe NaM vayasAhAraNadaMsaNapajjave visohei| vayasAhAraNadasaNapajjave visohettA sulahabohiyattaM nivvattei, dullahabohiyattaM nijjrei|| sUtra 58-(prazna) bhagavan ! vacana (vAk) samAdhAraNatA se jIva ko kyA prApta hotA hai? (uttara) vacana samAdhAraNatA (vANI ko samyak prakAra se satata svAdhAya meM lagAye rakhanA) se jIva vANI ke viSayabhUta sAdhAraNa darzana (samyaktva) paryavoM ko vizuddha karatA hai| vANI ke viSayabhUta

Page #541
sacitra uttarAdhyayana sUtra (kathana yogya) sAdhAraNa darzana (samyaktva) paryavoM ko vizuddha karake vaha sulabhabodhitA ko prApta karatA hai aura durlabhabodhitA kI nirjarA karatA hai / Maxim 58 (Q). Bhante ! What does a jiva (soul / living being) obtain by discipline of speech (vachan-samadharanata)? [393] ekonatriMza adhyayana (A). By discipline of speech (to employ speech regularly in study of scriptures) a being perfects components of simple perception/faith that are subjects of speech. After perfecting the components of simple perception/faith (righteousness), which can be conveyed by speech, he attains ease of understanding and removes difficulty of understanding. sUtra 59 -kAyasamAhAraNayAe NaM bhante ! jIve kiM jaNayai ? kAyasamAhAraNayAe NaM carittapajjave visohei / carittapajjave visohettA ahakkhAyacarittaM visohei / ahakkhAyacarittaM visohettA cattAri kevalikammaMse khavei / tao pacchA sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamantaM karei // sUtra 59 - ( prazna) bhagavan ! kAya samAdhAraNatA se jIva ko kyA prApta hotA hai ? (uttara) kAya samAdhAraNatA (saMyama kI zubha pravRttiyoM meM kAyA ko bhalI-bhA~ti saMlagna rakhanA) se jIva cAritra ke paryavoM (vividha prakAroM) ko vizuddha karatA hai / cAritra ke paryavoM ko vizuddha karake yathAkhyAta cAritra ko vizuddha karatA hai / yathAkhyAta cAritra ko vizuddha karake kevalI karmAMzoM-vedanIya Adi karmoM kA kSaya karatA hai / tatpazcAt siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai, sabhI duHkhoM kA anta karatA hai / Maxim 59 (Q). Bhante ! What does a jiva (soul / living being) obtain by discipline of body (kaaya-samadharanata)? (A). By discipline of body (to properly engage body in noble activities of asceticdiscipline) a being purifies the components of conduct. After purifying the components of conduct he purifies yathaakhyata chaaritra (conduct conforming to perfect purity). Doing that he destroys the remnants of karmas clinging even to an omniscient (karmas including Vedaniya ). After that he becomes perfect (Siddha), enlightened (Buddha ), liberated (mukta), gains nirvana and ends all miseries. sUtra 60 - nANasaMpannayAe NaM bhante ! jIve kiM jaNayai ? nANasaMpannayAe NaM jIve savvabhAvAhigamaM jaNayaI / nANasaMpanne NaM jIve cAurante saMsArakantAre na viNassai // jahA sUI sasuttA, paDiyA vi na viNassa / tahA jIve sasutte, saMsAre na viNassai // nANa-viNaya-tava-carittajoge saMpAuNai, sasamaya-parasamayasaMghAyaNijje bhavai // sUtra 60 - ( prazna) bhagavan ! jJAna saMpannatA se jIva ko kyA prApta hotA hai ?

Page #542
in sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [394] (uttara) jJAna-saMpannatA se jIva saba bhAvoM ko jAnatA hai| jJAna-sampanna jIva caturgati rUpa saMsAra-vana meM vinaSTa nahIM hotA-rulatA nhiiN| ___ jisa prakAra dhAgA sahita suI gira jAne para bhI vinaSTa-guma nahIM hotI, usI prakAra zruta jJAna-saMpanna jIva bhI saMsAra meM vinaSTa nahIM hotA-bhramaNa nahIM krtaa| __jJAna-vinaya-tapa-cAritra ke yogoM ko prApta karake jIva svasamaya-parasamaya (svamata-paramata) kI vivecanA meM prAmANika (saMghAtanIya) mAnA jAtA hai| Maxim 60 (Q). Bhante! What does a jiva (soul/living being) obtain by possessing right-knowledge (jnana-sampannata)? (A). By possessing right-knowledge a being knows all concepts (bhaava). A being endowed with right-knowledge does not get lost and wasted in the wilderness of cycles of rebirths in four realms (samsaar). As a needle with thread (sutra) does not get lost when dropped, in the same way a being endowed with scriptural knowledge (sutra) does not get lost in the cycles of rebirth. Gaining association with knowledge, modesty, austerity and conduct a being is considered authentic in analysis of his own doctrine and those of others. ___ sUtra 61-dasaNasaMpannayAe NaM bhante ! jIve kiM jaNayai ? dasaNasaMpannayAe NaM bhavamicchatta-chayaNaM karei, paraM na vijjhaayi| aNuttareNa nANadaMsaNeNaM appANaM saMjoemANe, samma bhAvemANe vihri|| sUtra 61-(prazna) bhagavan ! darzana-saMpannatA se jIva ko kyA prApta hotA hai? (uttara) darzana (samyagdarzana) sampannatA se jIva saMsAra ke kAraNa mithyAtva kA chedana karatA hai| usake bAda (samyaktva kA prakAza) bujhatA nhiiN| phira vaha anuttara (zreSTha) jJAna-darzana se AtmA ko. saMyojita karatA huA aura samyak rUpa se bhAvita karatA huA vicaraNa karatA hai| ___Maxim 61 (Q). Bhante! What does ajiva (soul/living being) obtain by possessing right perception/faith (darshan-sampannata)? (A). By possessing right perception/faith a being pierces unrighteousness. After that light of righteousness is never extinguished. Then he moves about rightly infusing and enkindling the soul with exalted knowledge and perception/faith. sUtra 62-carittasaMpannayAe NaM bhante ! jIve kiM jaNayai ? carittasaMpannayAe NaM selesIbhAvaM jnnyi| selesiM paDivanne ya aNagAre cattAri kevalikammase khvei| tao pacchA sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamaMtaM krei|| sUtra 62-(prazna) bhagavan ! cAritra-sampannatA se jIva ko kyA prApta hotA hai? (uttara) cAritra-saMpannatA se jIva zailezI bhAva (meru ke samAna sarvathA niSkampa dazA) ko prApta karatA hai| zaileSI dazA ko prApta anagAra kevalI meM rahane vAle cAra aghAtI karmAMzoM kA kSaya kara detA hai| tadanantara vaha siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sarvadu:khoM kA anta kara detA hai|

Page #543
sacitra uttarAdhyayana sUtra Maxim 62 (Q). Bhante ! What does a jiva (soul/living being) obtain by possessing right-conduct (chaaritra-sampannata)? [395] ekonatriMza adhyayana (A). By possessing right-conduct a being attains the rock-like state of stability (shaileshi bhaava). Reaching this state the ascetic destroys the remnants of karmas clinging even to an omniscient. After that he becomes perfect (Siddha), enlightened (Buddha ), liberated (mukta), gains nirvana and ends all miseries. sUtra 63 - soindiyaniggaheNaM bhante ! jIve kiM jaNayai ? soindiyaniggaheNaM maNunnAmaNunnesu saddesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 63 - ( prazna) bhagavan ! zrotrendriya nigraha se jIva ko kyA prApta hotA hai ? (uttara) zrotrendriya ke nigraha se jIva manojJa (karNapriya) amanojJa (karNa kaTu) zabdoM para rAga-dveSa kA nigraha kara letA hai / phira vaha tannimittaka - zabdoM se hone vAle karmoM kA bandha nahIM karatA apitu pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 63 (Q). Bhante ! What does a jiva (soul/living being) obtain by subduing the sense-organ of hearing (Shrotra- indriya-nigraha ) ? (A). By subduing the sense-organ of hearing a being subdues the attachment and aversion for pleasant and unpleasant sounds. Then he stops acquiring bondage of karmas caused by that and sheds the karmas accumulated in the past. sUtra 64 - cakkhindiyaniggaheNaM bhante ! jIve kiM jaNayai ? cakkhindiya niggaNaM maNunnAmaNunnesu rUvesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 64 - ( prazna) bhagavan ! cakSu indriya ke nigraha se jIva ko kyA prApta hotA hai ? (uttara) cakSu indriya ke nigraha (nirodha) se jIva ke manojJa aura amanojJa (sundara aura asundara) rUpoM ke prati hone vAle rAga-dveSa kA nigraha ho jAtA hai aura vaha tannimittaka karma-rUpoM se hone vAle karmoM kA bandha nahIM karatA apitu pUrvabaddha karmoM kI nirjarA karatA hai / Maxim 64 (Q). 'Bhante! What does a jiva (soul / living being) obtain by subduing the sense-organ of sight (chakshu-indriya-nigraha ) ? (A). By subduing the sense-organ of sight a being subdues the attachment and aversion for pleasant and unpleasant appearances. Then he stops acquiring bondage of karmas caused by that and sheds the karmas accumulated in the past. sUtra 65 - ghANindiyaniggaheNaM bhante ! jIve kiM jaNayai ? ghANindiyaniggaNaM maNunnAmaNunnesu gandhesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjarei // sUtra 65 - ( prazna) bhagavan ! ghrANa indriya ke nigraha se jIva ko kyA prApta hotA hai ?

Page #544
In sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [396] (uttara) ghrANa indriya ke nigraha se manojJa aura amanojJa gandhoM (sugandha aura durgandha) para hone vAle rAga-dveSa kA nigraha ho jAtA hai aura phira vaha tannimittaka (gaMdha se hone vAle) karmoM ko nahIM bA~dhatA, pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 65 (Q). Bhante! What does a jiva (soul/living being) obtain by subduing the sense-organ of smell (ghraan-indriya-nigraha)? (A). By subduing the sense-organ of smell a being subdues the attachment and aversion for pleasant and unpleasant smells. Then he stops acquiring bondage of karmas caused by that and sheds the karmas accumulated in the past. sUtra 66-jibbhindiyaniggaheNaM bhante ! jIve kiMjaNayai ? jibbhindiyaniggaheNaM maNunAmaNunnesu rasesu rAgadosaniggahaM jaNaiya, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjrei|| sUtra 66-(prazna) bhagavan ! jihvA indriya ke nigraha se jIva ko kyA prApta hotA hai? (uttara) jihvA indriya ke nigraha se manojJa-amanojJa rasoM meM hone vAle rAga-dveSa kA nigraha ho jAtA hai aura phira vaha tannimittaka (rasoM ke prati hone vAle rAga-dveSa ke kAraNa) karmoM kA bandha nahIM karatA tathA pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 66 (Q). Bhante! What does a jiva (soul/living being) obtain by subduing the sense-organ of taste (jihva-indriya-nigraha)? (A). By subduing the sense-organ of taste a being subdues the attachment and aversion for pleasant and unpleasant tastes. Then he stops acquiring bondage of karmas caused by that and sheds the karmas accumulated in the past. sUtra 67-phAsindiyaniggaheNaM bhante ! jIve kiMjaNayai ? phAsindiyaniggaheNaM maNunnAmaNunnesu phAsesu rAgadosaniggahaM jaNayai, tappaccaiyaM kammaM na bandhai, puvvabaddhaM ca nijjrei|| sUtra 67-(prazna) bhagavan ! sparzendriya ke nigraha se jIva ko kyA prApta hotA hai? . (uttara) sparzendriya ke nigraha se manojJa aura amanojJa (sukhada aura duHkhada) sparzoM para hone vAle rAga-dveSa kA nigraha hotA hai aura phira vaha tannimittaka karmoM kA bandhana nahIM karatA; pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 67 (Q). Bhante! What does a jiva (soul/living being) obtain by subduing the sense-organ of touch (sparsh-indriya-nigraha)? (A). By subduing the sense-organ of touch a being subdues the attachment and aversion for pleasant and unpleasant touch. Then he stops acquiring bondage of karmas caused by that and sheds the karmas accumulated in the past. sUtra 68-kohavijaeNaM NaM bhante ! jIve kiM jaNayai ? kohavijaeNaM khantiM jaNayai, kohaveyaNijjaM kammaM na bandhai, puvvabaddhaM ca nijjrei|| sUtra 68-(prazna) bhagavan ! krodhavijaya se jIva ko kyA prApta hotA hai?

Page #545
[397] ekonatriMza adhyayana sacitra uttarAdhyayana sUtrI (uttara) krodha-vijaya se jIva ko zAnti (kSamAbhAva) kI prApti hotI hai| krodha-vedanIya karma kA bandha nahIM hotA aura pUrvabaddha karma kI nirjarA ho jAtI hai| Maxim 68 (Q). Bhante! What does a jiva (soul/living being) obtain by conquering anger (krodh-vijaya)? (A). By conquering anger a being attains forgiveness. He does not acquire bondage of karmas responsible for experiencing pain due to anger (krodh-vedaniya karma) and sheds such karmas accumulated in the past. sUtra 69-mANavijaeNaM bhante ! jIve kiM jaNayai ? mANavijaeNaM maddavaM jaNayai, mANaveyaNijjaM kammaM na bandhai, puvvabaddhaM ca nijjrei|| sUtra 69-(prazna) bhagavan ! mAna-vijaya se jIva ko kyA prApta hotA hai? (uttara) mAna-vijaya se jIva mRdutA (komalatA-namratA) ko prApta karatA hai| mAna-vedanIya karma kA bandha nahIM hotA aura pUrvabaddha karmoM kI nirjarA karatA hai| Maxim 69 (Q). Bhante! What does a jiva (soul/living being) obtain by conquering conceit (maan-vijaya)? (A). By conquering conceit a being attains sweetness (modesty). He does not acquire bondage of karmas responsible for experiencing pain due to conceit (maan-vedaniya karma) and sheds such karmas accumulated in the past. sUtra 70-mAyAvijaeNaM bhante ! jIve kiM jaNayai ? . mAyAvijaeNaM ujjubhAvaM jaNayai, mAyAveyaNijjaM kammaM na bandhai, puvvabaddhaM ca nijjrei|| sUtra 70-(prazna) bhagavan ! mAyA-vijaya se jIva ko kyA prApta hotA hai? (uttara) mAyA-vijaya se jIva ko RjubhAva (saralatA) kI prApti hotI hai| mAyA-vedanIya karma kA bandha nahIM hotA aura pUrvabaddha karmoM kI nirjarA hotI hai| Maxim 70 (Q). Bhante! What does a jiva (soul/living being) obtain by conquering deceit (maya-vijaya)? (A). By conquering deceit a being attains simplicity. He does not acquire bondage of karmas responsible for experiencing pain due to deceit (maaya-vedaniya karma) and sheds such karmas accumulated in the past. sUtra 71-lobhavijaeNaM bhante ! jIve kiM jaNayai ? lobhavijaeNaM saMtosIbhAvaM jaNayai, lobhaveyaNijjaM kammaM na bandhai, puvvabaddhaM ca nijjrei|| sUtra 71-(prazna) bhagavan ! lobha-vijaya se jIva ko kyA prApta hotA hai? (uttara) lobha-vijaya se jIva ko saMtoSa-bhAva prApta hotA hai| lobha-vedanIya karma nahIM ba~dhatA aura pUrvabaddha karmoM kI nirjarA hotI hai| Maxim 71 (Q). Bhante! What does a jiva (soul/living being) obtain by conquering greed (lobh-vijaya)?

Page #546
tara sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [398] (A). By conquering greed a being attains contentment. He does not acquire bondage of karmas responsible for experiencing pain due to greed (lobha-vedaniya karma) and sheds such karmas accumulated in the past. sUtra 72-pejja-dosa-micchAdasaNa-vijaeNaM bhante ! jIve kiM jaNayai ? pejja-dosa-micchAdaMsaNavijaeNaM nANa-dasaNa-carittArAhaNayAe abbhuddhei| aTThavihassa kammassa kammagaNThivimoyaNayAe tappaDhamayAe jahANupubbiM aTThavIsaivihaM mohaNijjaM kammaM ugghAei, paMcavihaM nANAvaraNijjaM, navavihaM daMsaNAvaraNijjaM, paMcavihaM antarAyaM-ee tinni vi kammase jugavaM khvei| tao pacchA aNuttaraM, aNaMtaM, kasiNaM, paDipuNNaM, nirAvaraNe, vitimiraM, visuddhaM, logAlogappabhAvagaM, kevala-varanANadaMsaNaM smuppaaddei| jAva sajogI bhavai tAva ya iriyAvahiyaM kammaM bandhai suhapharisaM, dusmytthiddyN| taM par3hamasamae baddhaM, biiyasamae veiyaM, taiyasamae nijjinnnnN| taM baddhaM, puThaM, udIriyaM, veiyaM, nijjiNNaM seyAle ya akammaM cAvi bhvdd'|| sUtra 72-(prazna) bhagavan ! preya (rAga), dveSa aura mithyAdarzana para vijaya pAne se jIva ko kyA prApta hotA hai? __(uttara) preya, dveSa aura mithyAdarzana para vijaya prApta karane se jIva jJAna-darzana aura cAritra kI ArAdhanA ke lie udyata hotA hai| ATha prakAra ke karmoM kI karmagranthI ko kholane (vimocana karane) ke lie unameM se sarvaprathama anukrama se aTThAIsa prakAra ke mohanIya karma kA ghAta (kSaya) karatA hai evaM pA~ca prakAra ke jJAnAvaraNIya karma kA, nau prakAra ke darzanAvaraNIya karma kA, pA~ca prakAra ke antarAya karma kA-ina tInoM karmoM ke aMza (karmAMzoM) kA eka sAtha (yugapat) kSaya kara detA hai| tadanantara anuttara (pradhAna-sarvazreSTha), ananta, sarvavastu ko viSaya karane vAlA, saMpUrNa (kasiNaM), pratipUrNa, nirAvaraNa (AvaraNarahita), andhakAra (ajJAna andhakAra) se rahita (vitimiraM), vizuddha, lokAloka prakAzaka kevala (sahAyarahita) evaM zreSTha (vara) jJAnadarzana ko prApta kara letA hai| jaba taka vaha sayogI (mana-vacana-kAya yoga sahita) rahatA hai taba taka IryApathika karma-kriyA kA bandha karatA hai (parantu usa karmabandha kA) sparza sukha (sAtAvedanIya rUpa zubha karma) rUpa hotA hai, usakI sthiti do samaya kI hotI hai| vaha prathama samaya meM ba~dhatA hai, dvitIya samaya meM vedana kiyA jAtA hai-usakA udaya hotA hai aura tRtIya samaya meM usakI nirjarA ho jAtI hai| vaha karma (kramazaH) baddha hotA hai, spRSTa hotA hai, udaya meM AtA hai, vedana kiyA (bhogA) jAtA hai aura nirjarita ho jAtA hai phira AgAmI kAla meM (anta meM) akarma ho jAtA hai| Maxim 72 (Q). Bhante! What does a jiva (soul/living being) obtain by conquering love-aversion-wrong belief (preya-dvesh-mithyadarshan-vijaya)? (A). By conquering love (attachment), aversion and wrong belief, a being exerts to gain right knowledge-faith-conduct. In order to open the knots of eight types of karmas he proceeds to destroy them in proper sequence. First of all he destroys twenty eight types of deluding karma (mohaniya karma). He then proceeds to destroy in one go all

Page #547
[399 ] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra sections of the three following karmas-five types of knowledge obscuring karma (jnanavaraniya karma), nine types of perception/faith obstructing karma (darshanavaraniya karma) and five types of power hindering karma (antaraya karma). After that he attains the supreme knowledge and perception/faith which is infinite, all knowing, complete, exhaustive, unveiled, absolutely devoid of darkness (of ignorance), pristine, universally revealing (revealer of Lok and Alok) and autonomous (keval). While he is still associated (sayogi) with activity (of mind, speech and body) he only binds the karmas of the activity of careful movement (iryaapathik karma) but that is in the form of fleeting (sparsh) and pleasure causing noble karma that lasts just for two Samayas (the ultimate fractional unit of time). It is bound in the first Samaya, comes to fruition in the second Samaya and is shed in the third Samaya. This karma follows this sequence-it is bound, touched, comes to fruition, experienced and shed and then in the next Samaya it becomes non-karma. . sUtra 73 - ahAuyaM pAlaittA anto- muhuttaddhAvasesAue joganirohaM karemANe suhumakiriya appaDivAi sukkajjhANaM jhAyamANe, tappaDhamayAe maNajogaM nirumbhai, maNajogaM nirumbhaittA vaijogaM nirumbhai, vaijogaM nirumbhaittA kAyajogaM nirumbhai, kAyajogaM nirumbhittA ANApANunirohaM karei, ANApANunirohaM kareittA Isi paMcarahassakkharuccAraddhAe ya NaM aNagAre samucchinnakiriya aniyaTTisukkajjhANaM jhiyAyamANe veyaNijjaM, AuyaM, nAmaM, gottaM ca ee cattAri vi kammaMse jugavaM khave // sUtra 73 - kevalajJAna prApta hone ke bAda zeSa Ayu ko bhogatA huA (kevalI anagAra) jaba antarmuhUrtta Ayu zeSa rahatI hai taba vaha yogoM kA nirodha karatA hai / taba sUkSma kriya- apratipAtI nAma ke zukladhyAna ke tRtIya bheda ko dhyAtA huA prathama manoyoga kA nirodha karatA hai| manoyoga kA nirodha karake vacana yoga kA nirodha karatA hai| vacanayoga kA nirodha karake kAyayoga kA nirodha karatA hai| kAyayoga qA nirodha karake AnApAna ( ANa-prANa- zvAsocchvAsa) kA nirodha karatA hai| AnApAna kA nirodha karake paMca hrasva akSaroM (a, i, u, R, lR) ke madhyama gati se uccAraNa kAla taka vaha anagAra (kevalI) zukladhyAna ke caturtha bheda samucchinna kriya- anivRtti ko dhyAtA huA vedanIya, Ayu, nAma, gotra - ina cAra karmAMzoM kA eka hI sAtha kSaya kara detA hai| Maxim 73. After attaining omniscience and spending the remaining life-span, when the omniscient reaches the point when the end of life-span is just less than 48 minutes (Antarmuhurt) he starts terminating associations (yoga). He gets engrossed in the third level of pure meditation called sukshmakriya apratipati dhyan and first of all terminates the association with mind (manoyoga). Concluding that, he terminates the association with speech (vachan-yoga). Having done that, he terminates the association with body (kaayayoga). After that he stops respiration (exhaling and inhaling). Once that is done the Omniscient ascetic indulges in the fourth level of pure meditation-Samuchchhinna kriya anivritti dhyaan-only for the duration taken in uttering at medium speed the five

Page #548
sacitra uttarAdhyayana sUtra short vowels (a, i, u, ri and Iri) and at once destroys the remaining fractions of all the four karmas--vedaniya, aayu, naam and gotra, still clinging to his soul. ekonatriMza adhyayana [ 400] sUtra 74 - o orAliyakammAiM ca savvAhiM vippajahaNAhiM vippajahittA ujjuseDhipatte, aphusamANagaI, uDDuM egasamaeNaM aviggaheNaM tattha gantA, sAgArovautte sijjhai, bujjhai, muccai, parinivvAei, savvadukkhANamantaM karei // esa khalu sammattaparakkamassa ajjhayaNassa aTThe samaNeNaM bhagavayA mahAvIreNaM Aghavie, pannavie, parUvie, daMsie, uvadaMsie // -tti bemi / sUtra 74 - taba (tao) vaha audArika (taijas zarIra bhI) aura kArmaNa ko sarva prakAra se sadA ke lie sarvathA chor3akara RjuzreNI ko prApta huA aspRzad rUpa, Urdhva, avigraha (binA mor3a vAlI ) gati (gamana kriyA-vega) se eka samaya meM lokAgra meM jAkara sAkAropayoga (jJAnopayoga athavA apane zarIra kI avagAhanA ke 2/3 - do-tihAI parimANa AkAza-pradezoM meM) jJAnopayoga se siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa ko prApta hotA hai aura sabhI duHkhoM kA anta karatA hai| yaha nizcaya rUpa se samyaktva parAkrama adhyayana kA artha zramaNa bhagavAna mahAvIra ne AkhyAyitapratipAdita kiyA hai, prajJApita kiyA hai, prarUpita kiyA hai, dikhalAyA hai, dRSTAnta ke dvArA varNita kiyA hai, upadeza diyA hai| - aisA maiM kahatA hU~ / Maxim 74. Then having abandoned the gross and kaarman bodies in all respects, that soul, untouched by anything, stretches itself into a straight line and takes its upward course without any turn and with great speed reaches the edge of the universe and taking its pristine form (two-third of the space sections occupied by its physical body) becomes perfect (Siddha ), enlightened (Buddha ), liberated (mukta), gains nirvana and ends all miseries. This, indeed, is the meaning of the chapter titled Fortitude in Righteousness, which Shraman Bhagavan Mahavir has delivered, declared, proved, demonstrated and demonstrated well. -So I say.

Page #549
[401] ekonatriMza adhyayana sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 7 - "karaNaguNazreNi" eka AdhyAtmika vikAsa kA digdarzaka zabda hai / apUrvakaraNa se hone vAlI guNaka karmanirjarA kI zreNi ko "karaNa guNa zreNi" kahate haiN| karaNa kA artha AtmA kA vizuddha pariNAma hai| adhyAtma vikAsa kI AThavIM bhUmikA (guNasthAna) kA nAma apUrvakaraNa guNasthAna hai| yahA~ pariNAmoM kI dhArA itanI vizuddha hotI hai, jo pahale kabhI nahIM hone ke kAraNa apUrva kahalAtI hai| AgAmI kSaNoM meM udita hone vAle mohanIya karma ke ananta pradezI dalikoM ko udayakAlIna prAthamika kSaNa meM lAkara kSaya kara denA, bhAva vizuddhi kI eka AdhyAtmika prakriyA hai| prathama samaya se dUsare kSaNa meM asaMkhyAta guNa adhika karmapudgaloM kA kSaya hotA hai, dUsare se tIsare meM asaMkhyAta guNa adhika aura tIsare se cauthe meM asaMkhyAta guNa adhik| isa prakAra karmanirjarA kI yaha tIvra gati pratyeka samaya se agale samaya meM asaMkhyAta guNa adhika hotI jAtI hai aura yaha karmanirjarA kI dhArA asaMkhyAta samayAtmaka eka muhUrtta taka calatI hai| ise kSapaka zreNI bhI kahate haiN| kSapaka zreNI AThaveM guNasthAna se prArambha hotI hai| mohanAza kI do prakriyAyeM haiM jisameM moha kA krama se upazama hote-hote anta meM vaha sarvathA upazAnta ho jAtA hai, antarmuhUrta ke liye usakA udaya meM AnA baMda ho jAtA hai, use upazama zreNi kahate haiM aura jisameM moha kSINa hote-hote anta meM sarvathA kSINa ho jAtA hai, moha kA eka dalika bhI AtmA para zeSa nahIM rahatA, vaha kSapaka zreNi hai| kSapaka zreNi se hI kaivalya prApta hotA hai| saMkSepa meM AThaveM guNasthAna se jo kSapaka zreNi prApta hotI hai, use hI lakSya karake karaNa guNa zreNi kahA hai| sUtra 15 - eka, do yA tIna zloka se hone vAlI guNakIrtanA stuti hotI hai aura tIna se adhika zlokoM vAlI stuti ko stava kahate haiN| vaise donoM kA bhAvArtha eka hI hai- bhaktipUrvaka guNakIrtana / sUtra 71 - kaSAyabhAva meM hI karma kA sthitibandha hotA hai| kevala mana, vacana, kAya ke kaSAyarahita vyApAra rUpa yoga se to dIvAra para lage sUkhe gole kI taraha jyoM hI karma lagatA hai, lagate hI jhar3a jAtA hai| kyoMki usameM rAga-dveSajanya snigdhatA nahIM hai / kevalajJAnI ko bhI jaba taka ve sayogI rahate haiM, calate-phirate, uThate-baiThate hara kSaNa yoganimittaka do samaya kI sthiti kA sukhasparza rUpa karma ba~dhatA rahatA hai| ayogI hone para vaha bhI nahIM / sUtra 73-a, i, u, R, lR - ye pA~ca hrasva akSara haiN| itanA kAla 14veM ayogI guNasthAna kI bhUmikA kA hotA hai| tadanantara AtmA dehamukta hokara siddha ho jAtA hai| zukladhyAna kA artha hai - samucchinna kriyA vAlA evaM pUrNa karma kSaya karane se pahale nivRtta nahIM hone vAlA pUrNa nirmala zukladhyAna | yaha zailezI - arthAt zaileza meru parvata ke samAna sarvathA akampa, acala Atma-sthiti hai| ise samucchinna kriyA anivRtti zukladhyAna kahate haiN| sUtra 74 - gati do prakAra kI hotI hai - (1) Rju gati, (2) vakra gati / mukta AtmA kA Urdhvagamana Rju zreNI arthAt samazreNI se hotA hai| yaha eka samaya meM sampanna hotI hai| gati ke aneka bheda haiM- spRzad gati, aspRzad gati Adi / jIva jaba paramANu pudgaloM va skandhoM ko sparza karatA huA gati karatA hai, usa gati ko spRzad gati kahate haiN| mukta jIva aspRzad gati ke Upara jAte haiN| aspRzad gati ke aneka artha haiM vRhadvRtti ke anusAra artha hai- "jitane AkAza-pradezoM ko jIva yahA~ avagAhita kiye rahatA hai, utane hI pradezoM ko sparza karatA huA gati karatA hai, usake atirikta eka bhI AkAza-pradeza ko nahIM chUtA hai| aspRzad gati kA yaha artha nahIM ki mukta AtmA AkAza-pradezoM ko sparza hI nahIM krtaa|"

Page #550
tara sacitra uttarAdhyayana sUtra ekonatriMza adhyayana [402] AcArya abhayadeva ke (aupapAtika vRtti) anusAra aspRzad gati kA artha hai-"antarAlavartI AkAza-pradezoM kA sparza kiye binA yahA~ se Urdhva mokSa sthAna taka phuNcnaa|" unakA kahanA hai ki mukta jIva AkAza-pradezoM kA sparza kiye binA hI Upara calA jAtA hai| yadi vaha antarAlavartI AkAza-pradezoM ko sparza karatA jAye to eka samaya jaise alpakAla meM mokSa taka kaise pahu~ca sakatA hai? nahIM pahu~ca sktaa| ____ Avazyaka cUrNi ke anusAra aspRzad gati kA artha hai-mukta jIva eka samaya meM hI mokSa meM pahu~ca jAtA hai| vaha apane UrdhvagamanakAla meM dUsare samaya ko sparza nahIM krtaa| muktAtmA kI yaha samazreNi rUpa sahaja gati hai| isameM mor3a nahIM lenA hotaa| ata: dUsare samaya kI apekSA nahIM hai| (uttarAdhyayanasUtra TippaNa; sAdhvI candanA jI) IMPORTANT NOTES Maxim 7--Karan-guna-shreni (upward sequence of spiritual levels) is a term depicting spiritual development. The post apurvakaran (doing hitherto not done; a process of meditation at eighth Gunasthan) sequence of shedding of karmas, which causes enhancement of virtues, is called Karani-guna-shreni. Karan means pure intent and activity of soul. The eighth level of spiritual development (Gunasthan) is called Nivritti Badar Samparaya Gunasthan or Apurvakaran Gunasthan. At this level the intent and activity of soul are pure as had never been before; as such it is called apurvakaran. Drawing aggregates of infinite ultimate particles of deluding karma, destined to come to fruition soon, into the first Samaya and shedding them is a spiritual process. In the second Samaya innumerable times more karma particles than those of the first moment are destroyed. This process continues in progression multiplying every passing Samaya. The fast pace of shedding karmas goes on for one Muhurt (48 minutes) comprising of infinite number of Samayas. This is also called Kshapak Shreni (sequence of destruction of karmas). The process begins at the eighth gunasthan. There are two processes for subduing of deluding karma. The process of pacification where gradual pacification of deluding karmas leads to complete pacification and there is no fruition for one Antarmuhurt. It is called upshama shreni (sequence of pacification of karmas). The second process is that of destruction where gradual destruction of deluding karmas leads to complete destruction, and there is no particle of karma adhering to the soul. It is called kshapaka shreni (sequence of destruction of karmas). It is this sequence of destruction of karmas that leads to omniscience (kaivalya). The mention of Guna Shreni here points at this kshapaka shreni attained at the eighth Gunasthan. Maxim 15-Basically the terms stuti and stava have the same meaning-praise of virtues with devotion. Traditionally a stuti has a maximum of three couplets. Any verse that has more than three couplets is a stava. Maxim 17-The sthiti bandha (duration bondage) occurs only with feelings of passions. In association with passionless activities of mind, speech and body the dust of karma particles is removed as soon as it touches, just like dry sand ball thrown on a wall. This is because it does not have adhesive quality imparted by attachment and aversion. Even an omniscient acquires bondage of karmas every moment of his movement as long as he is in the state of association (sayogi). But

Page #551
[ 403 ] Tahlafzigt 3pezleri sacitra uttarAdhyayana sUtra this bondage is like a pleasant touch and just for the duration of two Samaya. However, when he is free of any association (ayogi) even that bondage does not occur. Maxim 73_-The five short vowels are-a, i, u, ri and Iri. The time taken in uttering these with medium speed is the period for which the soul stays at the fourteenth Gunasthan (ayogi kevali gunasthaana). After that the soul gets liberated from the body to become perfected (Siddha). Shukla dhyaan here means the absolutely pure meditation of samucchinna kriya, which is not concluded till all karmas are not shed. This is the Meru mountain like state of perfect stability. It is called samuchchhinna kriya-anivritti shukla dhyaan. Maxim 74--Motion is of two kinds-1. straight motion and 2. oblique motion. The upward movement of karma-free soul takes place in straight line and it concludes in one Samaya. There are many kinds of motion including sprishadgati (touching things during movement) and asprishadgati (not touching things during movement). When during its movement the soul touches matter particles or aggregates it is called sprishadgati. The liberated soul goes upward with asprishadgati (not touching things during movement). There are varying interpretations of asprishadgati (not touching things during movement) The interpretation according to Vrihad Vritti is--"While moving the soul touches only that number of space-points which it occupied originally; it does not touch even a single extra spacepoint. Asprishadgati does not mean that a liberated soul does not touch space-points at all." The interpretation according to Acharya Abhayadeva (Aupapatik Vritti)-- "Starting from here, to reach the destination (edge of the universe) without touching the intervening space-points. According to him a liberated soul goes up without touching space-points at all. If it has to touch the intervening space-points, how could it reach the edge of the universe in the short span of one Samaya? Not at all." The interpretation according to Aavashyak Churni-A liberated soul reaches the edge of the universe in one Samaya. It does not exceed even one Samaya. This is the natural linear movement of a liberated soul without a scope of any turn. And as such there is no need of an extra Samaya. (Comments on Uttaradhyayan Sutra by Sadhvi Chandana ji)

Page #552
sacitra uttarAdhyayana sUtra triMza adhyayana [404] || tIsavA~ adhyayana : tapo-mArga-gati || pUrvAloka prastuta adhyayana kA nAma tapo-mArga-gati hai| isa adhyayana kA varNya-viSaya hai-tapa ke mArga kI ora gati-puruSArtha krnaa| tapa karmanirjarA, Atma-vizuddhi aura mokSa-prApti kA amogha sAdhana hai| yaha eka aisA viziSTa rasAyana hai jo zarIra aura AtmA ke ekAtmabhAva-dehAsakti ko samApta kara AtmA ko apane nija svabhAva meM sthApita karatA hai, usake svabhAva ko pragaTa karatA hai| karmamala ko tapAkara AtmA ko vizuddha karatA hai| lekina yaha Avazyaka hai ki tapa, mAtra tapa honA cAhie, isakA dhyeya karmanirjarA aura Atma-vizuddhi honA Avazyaka hai| yahI samyak tapa hai| isake viparIta yadi tapa ke sAtha sAMsArika viSaya-bhogoM kI icchA, nAmanA, kAmanA, prasiddhi, yaza Adi kA saMyoga ho gayA to vaha mithyA-tapa athavA bAla-tapa ho jAtA hai, jo deha daNDa se adhika kucha nahIM hotaa| aisA tapa, 'tapa' na rahakara 'tApa' bana jAtA hai, jo AtmA ke saMtApa kA hI kAraNa banatA hai| aisA tapa karmoM ko nahIM tapAtA apitu AtmA ko hI tapAtA hai, caturgatika saMsAra meM AtmA ke bhramaNa kA hetu banatA hai| ataH Atma-hita kI dRSTi se tapa samyak hI honA caahie| ___pichale 28veM adhyayana meM mokSa-prApti ke cAra kAraNa batAye the, unameM tapa antima aura amogha sAdhana hai| kintu vahA~ tapoM kA nAmollekha mAtra kiyA gayA thA; jabaki isa adhyayana meM vistRta vivecana kiyA gayA hai| ___ tapa ke pramukha do bheda haiM-(1) bAhya, aura (2) aabhyntr| punaH pratyeka ke chaha-chaha bheda kiye gaye haiN| ___ bAhya tapa ke bheda haiM-(1) anazana, (2) avamaudarya (UnodarI), (3) rasa-parityAga, (4) bhikSAcaryA (vRtti parisaMkhyAna), (5) kAyakleza, aura (6) prtisNliintaa| anazana Adi ke avAntara bheda bhI aneka haiN| bAhya tapa kA sabase bar3A lAbha yaha hai ki inake AcaraNa se dehAsakti, svAda-lolupatA, khAna-pAna kI lAlasA, sukhasIliyApana Adi chUTa jAte haiN| lekina bAhya tapoM ke lie Avazyaka hai ki ve Abhyantara tapoM ke sahAyaka bneN| Abhyantara tapa haiM-(1) prAyazcitta, (2) vinaya, (3) vaiyAvRtya, (4) svAdhyAya, (5) dhyAna, aura (6) vyutsrg| prAyazcitta se doSoM kA parimArjana, vinaya se namratA, vaiyAvRtya se sevAbhAva, svAdhyAya se jJAnopArjana, dhyAna se ekAgracittatA aura vyutsarga se mamatva tyAga-ina tapoM ke ye viziSTa lAbha haiM aura sabase bar3A lAbha hai-mukti-praapti| yaha sampUrNa viSaya prastuta adhyayana meM vistAra se vivecita kiyA gayA hai| prastuta adhyayana meM 37 gAthAe~ haiN|

Page #553
[405] triMza adhyayana sacitra uttarAdhyayana sUtra TRIMSH ADHYAYAN : TAPOMARGAGATI Foreview The title of this chapter is Tapomargagati or 'Endeavour on the Path of Austerity'. The theme discussed is to move or to endeavour on the path of austerity. Austerity is the infallible means of shedding karmas, purification of soul and attaining liberation. It is such a special chemical that ends the feeling of oneness of soul and body and establishes soul in its pristine state revealing its intrinsic nature. It purifies the soul by heating and evaporating the filth of karmas. But it is necessary that austerity is in its right direction. It is imperative that it is aimed at shedding of karmas to gain purity of soul. Only that is right austerity. Contrary to this, if austerity is associated with desire for mundane pleasures and comforts, name, ambition, fame, glory and the like, then it becomes pseudo-austerity or ignorant austerity and is nothing more than mortification of the body. Such austerity is not austerity, it is mere heat and that is the cause of misery to the soul. Such austerity does not temper karmas; it only distresses the soul and becomes the cause of transmigrating of the soul in cycles of rebirth in four realms. Therefore from the angle of benefit of soul, it ought to be right austerity only. In the preceding twenty-eighth chapter the four causes for attaining liberation were described. Among them austerity was the last and infallible cause. There only names of austerities were mentioned; while in this chapter they have been elaborated in detail. Primarily the austerities are of two kinds-1. external, and 2. internal. Each of these is further sub-divided into six types. The six sub-categories of external austerity are-1. fasting, 2. eating less than full meal, 3. renouncing of taste (dainty food), 4. alms-seeking, 5. mortification of body, and 6. reclusive living.. There are many other categories of fasting and other austerities. The greatest benefit of external austerities is that by practicing these one gets rid of obsession for the body, taste and eating as well as desire for comforts. But it is necessary for the external austerity to be of help in internal austerities. Internal austerities are-1. atonement, 2. modesty, 3. service to others, 4. self-study, 5. meditation, and 6. dissociation (from the mundane). Some of the benefits of these austerities are-cleansing of faults by atonement, politeness by modesty, feeling of altruism by service to others, knowledge by self-study, concentration of mind by meditation, freedom from fondness for self by dissociation. The ultimate benefit is liberation. This whole theme has been elaborately discussed in this chapter. The chapter has 37 verses.

Page #554
tara sacitra uttarAdhyayana sUtra triMza adhyayana [406] tIsaimaM ajjhayaNaM : tavamagagaI triMza adhyayana : tapo-mArga-gati Chapter-30 : ENDEAVOUR ON THE PATH OF AUSTERITY jahA u pAvagaM kammaM, raag-dossmjjiyN| khavei tavasA bhikkhU, tamegaggamaNo sunn||1|| rAga aura dveSa se arjita pApakarmoM kA bhikSu jisa prakAra kSaya karatA hai, use (usa prakriyA ko) ekAgracitta hokara suno|| 1 // Listen attentively to the process through which an ascetic destroys the demeritkarmas acquired due to attachment and aversion. (1) pANavaha-musAvAyA, adatta-mehuNa-pariggahA viro| rAIbhoyaNavirao, jIvo bhavai annaasvo||2|| prANi-vadha (hiMsA), mRSAvAda (asatva), adatta (adattAdAna-steya), maithuna (abrahmacarya), parigraha aura rAtri-bhojana kI virati se jIva anAsrava (Asravarahita) hotA hai|| 2 // By abstaining from violence, falsehood, stealing, sex act (non-celibacy), covetousness and food intake during night a jiva (soul/living being) becomes free from in-flux of karmas. (2) paMcasamio tigutto, akasAo jiindio| agAravo ya nissallo, jIvo hoi annaasvo||3|| pA~ca samitiyoM se samita aura tIna guptiyoM se gupta, kaSAyarahita, jitendriya, gaurava-garva se rahita aura niHzalya jIva anAsrava (Asravarahita) hotA hai|| 3 // A being circumspect with five samitis (circumspections), restrained by three guptis (restraints), passionless, victor of senses, conceit-free and free from spiritual thorns is without influx of karmas. (3) eesiM tu vivaccAse, raag-ddossmjjiyN| jahA khavayai bhikkhU, taM me egamaNo sunn||4|| pUrvokta guNoM (dharma sAdhanA) se viparyAsa (viparIta AcaraNa karane) para rAga-dveSa se arjita karmoM ko bhikSu jisa prakAra kSaya karatA hai vaha ekAgracitta hokara mujhase suno||4|| How an ascetic destroys the karmas acquired through attachment and aversion when acting contrary to the aforesaid virtues (religious practices), hear attentively from me. (4) jahA mahAtalAyassa, sanniruddhe jlaagme| ussicaNAe tavaNAe, kameNaM sosaNA bhve||5||

Page #555
[407 ] triMza adhyayana sacitra uttarAdhyayana sUtra jisa prakAra koI mahAsarovara ke jala Ane ke mArgoM ko roka dene aura pUrva saMcita jala ko ulIcane tathA sUrya tApa ke kAraNa se sUkha jAtA hai- // 5 // As a great lake dries up due to heat of sunrays when all sources of inflow of water are blocked and water already collected earlier is drained out-(5) ___evaM tu saMjayassAvi, paavkmmniraasve| bhavakoDIsaMciyaM kamma, tavasA nijjrijjii||6|| usI prakAra saMyata ke bhI pApakarmoM ko nirAmrava (naye karmoM kA Agamana dvAra banda) kara dene se karor3oM janmoM ke saMcita karma tapa se nirjarita (naSTa) ho jAte haiN||6|| In the same way by blocking the inflow of karmas, the already accumulated karmas from millions of rebirths are destroyed by heat of austerities of a restrained ascetic. (6) .. so tavo duviho vutto, bAhirabbhantaro thaa| . bAhiro chavviho vutto, evamabbhantaro tvo||7|| vaha tapa do prakAra kA kahA gayA hai-(1) bAhya, aura (2) Abhyantara / bAhya tapa chaha prakAra kA kahA gayA hai| isI prakAra Abhyantara tapa bhI chaha prakAra kA hI hai|| 7 // That austerity is of two kinds-1. external (baahya), and 2. internal (abhyantar). External austerity is of six types and internal austerity is also of six types. (7) aNasaNamUNoyariyA, bhikkhAyariyA ya rspriccaao| kAyakileso saMlINayA, ya bajjho tavo hoi||8|| (1) anazana, (2) UnodarI, (3) bhikSAcaryA, (4) rasa-parityAga, (5) kAyakleza, aura (6) saMlInatA-ye chaha bAhya tapa haiN||8|| 1. Fasting (anashan), 2. eating less than full meal (unodari), 3. alms-seeking (bhikshacharya), 4. renouncing of taste (dainty food; rasa-parityag), 5. mortification of body (kayaklesh), and 6. reclusive living (samlinata)-these are six external austerities. (8) ittariyA maraNakAle, duvihA aNasaNA bhve| ittariyA sAvakaMkhA, niravakaMkhA biijjiyaa||9|| (1) itvarika, aura (2) maraNakAla-ye anazana tapa ke do prakAra haiN| itvarika tapa sAvakAMkSa (anazana ke nirdhArita samaya ke bAda bhojana kI AkAMkSA sahita) hotA hai aura maraNakAla anazana niravakAMkSa (bhojana kI AkAMkSA (icchA) se sarvathArahita) hotA hai||9|| Austerity of fasting is of two types-1. itvarik (temporary fasting for a specific period), and 2. Maran-kaal (fasting till death). Temporary austerity is with a desire (for food after the determined period is over) and fasting till death is desire-free (no desire for food at all). (9) jo so ittariyatavo, so samAseNa chvviho| seDhitavo payaratavo, ghaNo ya taha hoi vaggo y||10||

Page #556
sacitra uttarAdhyayana sUtra saMkSepa se itvarika tapa chaha prakAra kA hai- (1) zreNi tapa, (2) pratara tapa, (3) ghana tapa, (4) varga tapa, (5) varga-varga tapa, aura (6) prakIrNa tapa // 10 // Briefly speaking, temporary fasting austerity is of six kinds-1. in the form of numerical arrangement of a chain or line (shreni - tap), 2. in the form of square (prataratap), 3. in the form of cube or third power (ghan-tap), 4. in the form of square of cube or sixth power (varg-tap), 5. in the form of square of the preceding or twelfth power (vargvarg-tap), and 6. of any other numerical arrangement (prakirna tap ). ( 10 ) triMza adhyayana [ 408] tatto ya vaggavaggo u, paMcamo chaTThao paiNNatavo / maNaicchiya-cittattho, nAyavvo hoi ittario // 11 // isa prakAra manavAMchita vicitra (svarga-apavarga Adi aneka ) prakAra ke phala dene vAlA itvarika ( anazana) tapa hotA hai, yaha jAnanA cAhie // 11 // Know that the aforesaid austerity of temporary fasting bestows various strange boons (like rise to heavens and liberation). (11) jasA asaNA maraNe, duvihA sA viyAhiyA / saviyAra - aviyArA, kAyaciTThaM paI bhave // 12 // jo mRtyu samaya meM anazana hotA hai, vaha kAya ceSTA ke AdhAra para do prakAra kA kahA gayA hai - ( 1 ) savicAra ( karavaTa badalane Adi kAya ceSTAoM sahita), aura (2) avicAra ( kAya ceSTArahita) // 12 // The austerity of fasting till death is of two kinds (with respect to movement of body to take a different position ) - 1. with change (savichaar), and 2. without change (avichaar). (12) ahavA saparikammA, aparikammA ya AhiyA / nIhArimaNIhArI, AhAraccheo ya dosu vi // 13 // athavA maraNakAla anazana ke (1) saparikarma, aura (2) aparikarma- ye do bheda haiN| avicAra anazana ke (1) nirhArI, aura (2) anirhArI - ye do bheda bhI hote haiN| lekina ina donoM meM hI AhAra kA tyAga hotA hai // 13 // Also, austerity of fasting till death is of two kinds-1. admitting relief by taking service from others (saparikarma), and 2. without relief (aparikarma). Without change (of body position) austerity is also of two kinds-1. change of place (nirhaari), and 2. no change of place (anirhaari ). However, in both the cases food cannot be taken. (13) omoyariyaM paMcahA, samAseNa viyAhiyaM / vvakhet-kAleNaM, bhAveNaM pajjavehi ya // 14 // avamaudarya (UnodarI) saMkSepa meM pA~ca prakAra kA batAyA gayA hai (yaha ) - (1) dravya, (2) kSetra, (3) kAla, (4) bhAva, (5) paryAyoM kI apekSA se pA~ca prakAra kA hai // 14 //

Page #557
[409] triMza adhyayana sacitra uttarAdhyayana sUtra In brief the austerity of eating less than appetite (abstinence) is of five kinds with respect to-1. substance (dravya), 2. place (kshetra), 3. time (kaal), 4. sentiment or resolve (bhaava), and 5. modes (paryaaya). (14) jo jassa u AhAro, tatto omaM tu jo kre| jahanneNegasitthAI, evaM davveNa U bhve||15|| jisakA jitanA AhAra hai; usase kama-se-kama (jaghanya) eka siktha (eka kaNa athavA eka grAsa) kama bhojana karanA, dravya se avamaudarya-UnodarI tapa hai||15|| To take at least one grain or morsel less than one's full meal or appetite is austerity of eating less than appetite in context of substance. (15) gAme nagare taha rAyahANi, nigame ya Agare pllii| kheDe kabbaDa-doNamuha, pttttnn-mddmb-sNbaahe||16|| grAma, nagara, rAjadhAnI, nigama, Akara, pallI, kheDa, karbaTa, droNamukha, pattana, maDaMba (maNDapa) saMbAdha- // 16 // (From places like -) village (gram), city (nagar), capital (rajadhani), trade center (nigam), settlement near a mine (aakar), village of thieves (palli), kraal (khet), market (karbat), hamlet (dronmukh), harbour (pattan), borough (madamb), settlement in a valley (samvah),- (16) Asamapae vihAre, sannivese samAya-ghose y| thaMli-seNAkhandhAre, satthe saMvaTTa koTTe y||17|| Azrama pada, vihAra, sanniveza, samAja, ghoSa, sthalI, senA kA zivira, sArtha, saMvarta, koTa- // 17 // Hermitage (ashram), hostel (vihaar), temporary settlement (sannivesh), assembly (samaaj), settlement of cowherds (ghos), settlement on high ground (sthali), army camp (sainya-shivir), caravan (saarth), relief camp (samvart), fortified place (koat)-(17) vADesu va racchAsu va, gharesu vA evamittiyaM khettN| kappai u evamAI, evaM khetteNa U bhve||18|| vADa, rathyA (galI) aura ghara-ina kSetroM meM tathA isa prakAra ke dUsare kSetroM meM nirdhArita (kalpita) kSetra pramANa ke anusAra bhikSA ke lie jAnA kSetra se 'UnodarI' tapa hotA hai|| 18 // Fence (vaad), lanes (rathya), house (ghar), to select one or more places and go to seek alms from places so predetermined is austerity of eating less than appetite in context of place. (18) peDA ya addhapeDA, gomutti payaMgavIhiyA cev| sambukkAvaTTA ''yayagantuM, paccAgayA chaTThA // 19 // athavA (1) peTA, (2) arddha-peTA, (3) gomUtrikA, (4) pataMgavIthikA, (5) zambUkAvartA, aura (6) AyataMgatvA-(pratyAgatA)- yaha chaha prakAra kA kSetra se UnodarI tapa hai||| 19 //

Page #558
tara sacitra uttarAdhyayana sUtra triMza adhyayana [410] Also, any of these six patterns of movement to seek alms-1. peta (box), 2. ardhapeta (half box), 3. gomutrika (zig-zag line), 4. patangavithika (cricket's walk), 5. shambukaavarta (conch-like spiral), and 6. aayatamgatva-pratyaagata (going in a straight line and retracing it)-is austerity of eating less than appetite in context of place. (19) divasassa porusINaM, cauNhaM pi u jattio bhave kaalo| evaM caramANo khalu, kAlomANaM munneyvvo||20|| dina kI cAra pauruSiyoM (praharoM) meM se jitanA kAla (samaya) (abhigraha rUpa meM) rakhA ho, usI kAla (samaya) meM bhikSA ke lie vicaraNa karanA avazya hI kAla sambandhI UnodarI tapa hai, aisA jAnanA caahie||20|| Know this that to move about for seeking alms only during a predetermined slot of time out of the four quarters of the day is austerity of eating less than appetite in context of time for sure. (20) ahavA taiyAe porisIe, UNAi ghaasmesnto| caubhAgUNAe vA, evaM kAleNa U bhve||21|| athavA tIsarI pauruSI (prahara) meM kucha kama yA caturtha bhAga kama meM bhikSA kI gaveSaNA karanA, kAla sambandhI UnodarI tapa hotA hai|| 21 // Also, to explore for food during the third quarter of the day only for duration of slightly less than a quarter or a quarter of a quarter is austerity of eating less than appetite in context of time. (21) itthI vA puriso vA, alaMkio vA'NalaMkio vA vi| annayaravayattho vA, annayareNaM va vattheNaM // 22 // strI athavA puruSa, alaMkRta (alaMkArayukta) yA analaMkRta (alaMkArarahita) ho athavA amuka Ayu athavA amuka vastra vAle (dhAraNa kiye hue) hoM- // 22 // ___(I will accept alms only from -) Woman or man, embellished or not, of this age or with this garb-(22) anneNa viseseNaM, vaNNeNaM bhAvamaNumuyante u| evaM caramANo khalu, bhAvomANaM munneyvvo||23|| athavA amuka viziSTa varNa yA bhAva (harSAdi hArdika bhAvoM) se yukta dAtA se bhikSA lU~gA (isa prakAra ke abhigraha se yukta) bhikSA ke lie vicaraNa karate hue sAdhu ko bhAva se UnodarI tapa mAnanA caahiye|| 23 // Of this complexion or with this sentiment (joy, grimness etc.). An ascetic moving about for alms (with such resolve) should be known as the one observing the austerity of eating less than appetite in context of sentiment or resolve. (23)

Page #559
[411] triMza adhyayana sacitra uttarAdhyayana sUtra in davve khette kAle, bhAvammi ya AhiyA u je bhaavaa| eehi omacarao, pajjavacarao bhave bhikkhuu||24|| dravya, kSetra, kAla, bhAva meM jo bhAva (paryAya) kahe gaye haiM, una saba bhAvoM (paryAyoM) se bhikSAcaryA karane vAle bhikSu ke paryAya UnodarI tapa (pajjavacara) hotA hai|| 24 // An ascetic who follows all the aforesaid modes of substance, place, time and sentiment should be known as the one observing the austerity of eating less than appetite in context of modes. (24) . aTTavihagoyaraggaM tu, tahA satteva esnnaa| abhiggahA ya je anne, bhikkhaayriymaahiyaa|| 25 // ATha prakAra ke gocarAgra, sAta prakAra kI eSaNAe~ tathA anya aneka prakAra ke abhigraha bhikSAcaryA tapa kahe gaye haiM // 25 // Eight kinds of principal ways of alms collection (gocharaagra), seven types of explorations for alms (eshana) and many other resolves are said to be included in austerity of alms-seeking. (25) khIra-dahi-sappimAI, paNIyaM paannbhoynnN| ___ parivajjaNaM rasANaM tu, bhaNiyaM rsvivjjnnN||26|| dUdha, dahI, ghI tathA praNIta (pauSTika) pAna-bhojana (AhAra) evaM rasoM kA varjana (parityAga) rasa-parityAga tapa kahA gayA hai|| 26 // Renouncing intake of milk, curd, butter-oil (ghee) and other nourishing and tasty * food is called austerity of renouncing taste (dainty food). (26) ThANA vIrAsaNAIyA, jIvassa u suhaavhaa| uggA jahA dharijjanti, kAyakilesaM tamAhiyaM // 27 // AtmA ke lie sukhakArI vIrAsana Adi ugra AsanoM ko dhAraNa karane ko-abhyAsa karane ko kAya-kleza tapa kahA gayA hai|| 27 // Practice of different difficult postures, including Virasana, that are beneficial for soul is called austerity of body-mortification. (27) egantamaNAvAe, itthI psuvivjjie| sayaNAsaNasevaNayA, vivittsynnaasnnN||28|| ekAnta, anApAta (logoM ke AvAgamana se rahita) aura strI tathA pazu (napuMsaka bhI) Adi se vivarjita (rahita) zayana evaM Asana kA Asevana (grahaNa) karanA, vivikta zayana-Asana (pratisaMlInatA) tapa hai|| 28 // Accepting use of lonely, unfrequented by people and free of women and animals (eunuchs also) bed and seats (lodgings) is austerity of reclusive living (samlinata). (28) eso bAhiraMga tavo, samAseNa viyaahio| anbhintaraM tavaM etto, vucchAmi annupuvvso||29||

Page #560
tara sacitra uttarAdhyayana sUtra triMza adhyayana [412] saMkSepa meM bahiraMga (bAhya) tapoM ko kahA gayA hai| aba kramazaH Abhyantara tapoM ko khuuNgaa|| 29 // Briefly, these are external austerities. Now I will describe internal austerities in due order. (29) pAyacchittaM viNao, veyAvaccaM taheva sjjhaao| . jhANaM ca viussaggo, eso abbhintaro tvo||30|| (1) prAyazcitta, (2) vinaya, (3) vaiyAvRtya, (4) svAdhyAya, (5) dhyAna, aura (6) vyutsarga-ye chaha Abhyantara tapa haiN|| 30 // 1. Atonement (prayashchitta), 2. modesty (vinaya), 3. service to others (vaiyavritya), 4. self-study (swadhyaya), 5. meditation (dhyan), and 6. dissociation (from the mundane; vyutsarga) - these six are internal austerities. (30) AloyaNArihAIyaM, pAyacchittaM tu dsvihN| je bhikkhU vahaI sammaM, pAyacchittaM tamAhiyaM // 31 // AlocanAha (AlocanA ke yogya) Adi dasa prakAra kA prAyazcitta tapa hai, jisakA bhikSu samyak rUpa se vahana (pAlana) karatA hai, vaha prAyazcitta tapa kahA jAtA hai|| 31 // . The austerity of atonement (matters needing atonement) is of ten types, which an ascetic observes immaculately. This observation is called austerity of atonement. (31) abbhuTThANaM aMjalikaraNaM, thevaasnndaaynnN| gurubhatti-bhAvasussUsA, viNao esa viyaahio||32|| khar3e honA, hAtha jor3anA, Asana denA, gurujanoM kI bhakti tathA bhAva sahita zuzrUSA (sevA karanA) . vinaya tapa hai|| 32 // To get up from seat, join palms, offer seat, to serve seniors sincerely with devotion is austerity of modesty. (32) AyariyamAiyammi ya, veyAvaccammi dsvihe| AsevaNaM jahAthAmaM, veyAvaccaM tamAhiyaM // 33 // AcArya Adi se sambandhita dasa prakAra kA vaiyAvRtya hai| usakA yathAzakti (apanI zakti ke anusAra) Asevana (AcaraNa) karanA vaiyAvRtya tapa hai|| 33 // There are ten kinds of services to others aimed at acharya (preceptor and head of the order) and other members of the group. To perform them to the best of one's ability is austerity of service to others. (33) vAyaNA pucchaNA ceva, taheva priyttttnnaa| aNuppehA dhammakahA, sajjhAo paMcahA bhve||34|| (1) vAcanA, (2) pRcchanA, (3) parivartanA, (4) anuprekSA, aura (5) dharmakakSA-yaha pA~ca prakAra kA svAdhyAya tapa hai|| 34 //

Page #561
[413 ] triMza adhyayana sacitra uttarAdhyayana sUtra 1. Giving or taking lessons (vaachana), 2. questioning the teacher (prichchhana), 3. revision or repetition (parivartana), 4. pondering or ruminating (anupreksha), and 5. religious discourse (dharmakatha)-these are five limbs of austerity of self-study (swadhyaya). (34) aTTarudANi vajjittA, jhAejjA susmaahie| dhammasukkAI jhANAI, jhANaM taM tu buhA ve||35|| Arta aura raudra (dhyAna) ko varjita kara (chor3akara) susamAhita sAdhu dharma aura zukladhyAna ko dhyAtA hai, vaha buddhimAnoM dvArA dhyAna tapa kahA jAtA hai|| 35 // A disciplined ascetic abandons mental states of anxiety (aart-dhyan) and malice (raudra-dhyan) embraces mental states of piety (dharma-dhyan) and purity (shukladhyan). The wise call it austerity of meditation (dhyan). (35) sayaNAsaNa-ThANe vA, je u bhikkhU na vaavre| kAyassa viussaggo, chaTTho so prikittio||36|| zayana (sone), baiThane tathA khar3e hone meM jo bhikSu vyartha kA kAya-vyApAra (kAya-ceSTA) nahIM karatA; vaha zarIra kA vyutsarga-vyutsarga nAma kA chaThA (Abhyantara) tapa kahA gayA hai|| 36 // While sleeping (lying), sitting and standing, the ascetic who avoids any extraneous movement of the body is said to be observing the sixth (internal) austerity of dissociation (vyutsarg). (36) eyaM tavaM tu duvihaM, je samma Ayare munnii| se khippaM savvasaMsArA, vippamuccai pnnddie|| 37 // -tti bemi| jo paNDita (tattvavettA-medhAvI) muni, ina donoM prakAra ke tapoM kA samyaktayA AcaraNa karatA hai, vaha zIghra hI sarva saMsAra (dravya aura bhAva saMsAra) se vimukta ho jAtA hai|| 37 // __ -aisA maiM kahatA huuN| The wise and talented ascetic, who immaculately practices the two aforesaid kinds of austerities, soon gets liberated from this whole world (material and emotional). (37) -Sol say.

Page #562
sacitra uttarAdhyayana sUtra vizeSa spaSTIkaraNa gAthA 7 - bAhya tapa-nimna kAraNoM se ise bAhya tapa kahA jAtA hai- (1) anazana Adi mukti kI prApti meM bahiraMga nimitta hai / (2) zarIra Adi bAhya dravya para AdhArita haiN| (3) yaha antaraMga tapa ke mAdhyama se hI mukti kA kAraNa hai, svayaM sAkSAt kAraNa nahIM / antaraMga tapa - isake viparIta jo zarIra Adi bAhya sAdhanoM para AdhArita nahIM hai, antaHkaraNa se svayaM sphUrta hai, jo viziSTa vivekI sAdhakoM dvArA hI samAcArita hai, vaha dhyAna Adi antaraMga tapa hai| gAthA 10-11-itvarika anazana tapa deza, kAla, paristhiti Adi ko dhyAna meM rakhate hue apanI zakti ke anusAra eka amuka samaya vizeSa kI sImA bA~dhakara kiyA jAtA hai| bhagavAna mahAvIra ke zAsana meM do ghar3I se lekara utkRSTa chaha mAsa taka kI sImA hai| saMkSepa meM isake chaha bheda hote haiM-.. (1) zreNi tapa-upavAsa se lekara chaha mAsa taka kramapUrvaka jo tapa kiyA jAtA hai, vaha zreNi tapa hai| isakI aneka zreNiyA~ haiN| jaise-upavAsa, belA - yaha do padoM kA zreNi tapa hai / upavAsa, belA, telA, caulA - yaha cAra padoM kA zreNi tapa hai| triMza adhyayana [ 414] (2) pratara tapa - eka zreNi tapa ko jitane krama arthAt prakAroM se kiyA jA sakatA haiM, una saba kramoM ko milAne se pratara tapa hotA hai| udAharaNasvarUpa - 1, 2, 3, 4 saMkhyaka upavAsoM se cAra prakAra banate haiN| sthApanA isa prakAra hai krama 1 2 3 4 1 upavAsa belA telA caulA 2 belA telA caulA upavAsa 3 telA caulA upavAsa belA 4 caulA upavAsa belA telA yaha pratara tapa hai| isameM kula padoM kI saMkhyA 16 hai / isa taraha yaha tapa zreNi padoM ko zreNi padoM se. guNA karane se banatA hai| cAra ko cAra se guNita karane para 16 kI saMkhyA upalabdha hotI hai| yaha AyAma aura vistAra donoM meM samAna hai| (3) ghana tapa-jitane padoM kI zreNi ho, prataraM tapa ko utane padoM se guNita karane para ghana tapa banatA hai| jaise ki Upara meM cAra padoM kI zreNi hai, ataH uparyukta SoDazapadAtmaka tapa ko catuSTayAtmaka zreNi se guNA karane para arthAt pratara tapa ko cAra bAra karane se ghana tapa hotA hai| isa prakAra ghana tapa ke 64 pada hote haiN| (4) varga tapa - ghana ko ghana se guNita karane para varga tapa banatA hai| arthAt ghana tapa ko 64 bAra guNA karane se varga tapa banatA hai| isa prakAra varga tapa ke 64 x 64 = 4,096 pada arthAt cAra hajAra chiyANave pada haiN| (5) varga-varga tapa - varga ko varga se guNita karane para varga varga tapa hotA hai| arthAt varga tapa ko 4,096 bAra guNA karane se 1 karor3a 67 lAkha 77 hajAra 216 pada hote haiN| ukta pada aMkoM meM isa prakAra hai - 4,096 x 4,096 = 1,67,77,216 yaha zreNi tapa ke cAra padoM kI bhAvanA hai| isI prakAra pA~ca, chaha, sAta Adi padoM kI bhAvanA bhI kI jA sakatI hai|

Page #563
[415] triMza adhyayana sacitra uttarAdhyayana sUtrata (6) prakIrNa tapa-yaha tapa zreNi Adi nizcita padoM kI racanA kiye binA hI apanI zakti aura icchA ke anusAra kiyA jA sakatA hai| naukArasI se lekara yavamadhya, vajramadhya, candrapratimA se lekara 15 taka bar3hAnA aura phira kramazaH ghaTAte hue eka upavAsa para A jAnA Adi prakIrNa tapa hai| gAthA 12-maraNakAla kA AmaraNAnta anazana saMthArA kahA jAtA hai| vaha savicAra aura avicAra bheda se do prakAra kA hai| savicAra meM udvartana-parivartana (karavaTa badalane) Adi kI harakata hotI hai, avicAra meM nhiiN| bhakta pratyAkhyAna aura iGginImaraNa savicAra hote haiN| bhakta pratyAkhyAna meM sAdhaka svayaM bhI karavaTa Adi badala sakatA hai, dUsaroM se bhI isa prakAra kI sevA le sakatA hai| yaha saMthArA dUsare bhikSuoM ke sAtha rahate hue bhI ho sakatA hai| yaha icchAnusAra trividhAhAra athavA caturvidhAhAra ke pratyAkhyAna se kiyA jA sakatA hai| . iGginImaraNa saMthArA meM anazanakArI ekAnta meM ekAkI rahatA hai| yathAzakti svayaM to karavaTa Adi badalane kI kriyAyeM kara sakatA hai, kintu isake liye dUsaroM se sevA nahIM le sktaa| girikandarA Adi zUnya sthAnoM meM kiyA jAne vAlA pAdapopagamana saMthArA avicAra hI hotA hai| jaise vRkSa jisa sthiti meM gira jAtA hai usI sthiti meM par3A rahatA hai, usI prakAra pAdapopagamana meM bhI prAraMbha meM sAdhaka jisa Asana kA upayoga karatA hai anta taka usI Asana meM rahatA hai, Asana Adi badalane kI koI bhI ceSTA nahIM karatA hai| ___ gAthA 13-athavA yaha maraNakAlIna anazana saparikarma (baiThanA, uThanA, karavaTa badalanA Adi parikarma sahita) aura aparikarma bheda se do prakAra kA hai| bhakta pratyAkhyAna aura iGginI saparikarma hote haiM aura pAdapopagamana aparikarma hI hotA hai| athavA saMlekhanA ke parikarma se sahita aura usase rahita ko bhI kramazaH saparikarma aura aparikarma kahA jAtA hai| varSa Adi pUrvakAla se hI anazanAdi tapa karate hue zarIra ko, sAtha hI icchAoM, kaSAyoM aura vikAroM ko nirantara kSINa karanA saMlekhanA hai, antima maraNakAlIna kSaNa kI pahale se hI taiyArI karanA hai| ___ gA~va se bAhara jAkara jo saMthArA kiyA jAtA hai vaha niyarima hai, aura gA~va meM hI kiyA jAtA hai vaha anirhArima hai| athavA jisake zarIra kA maraNottara agni-saMskAra Adi hotA hai vaha nirhArima hai aura jo girikandarA Adi zUnya sthAnoM meM saMthArA kiyA jAtA hai, phalataH jisakA agni-saMskAra Adi nahIM hotA hai vaha anirhArima hai| vistAra ke liye likhe dekheM-zAntyAcArya kRta bRhad vRtti (aupapAtikasUtra tathA uttarAdhyayana-sAdhvI candanA jI) ___ gAthA 16-17-18-jahA~ kara lagate hoM vaha grAma hai aura jahA~ kara na lagate hoM, vaha nagara hai, arthAt na kr| nigama-vyApAra kI mnnddii| Akara-sone Adi kI khaan| pallI-vana meM sAdhAraNa logoM kI yA coroM kI bstii| kheTa-dhUla-miTTI ke koTa vAlA graam| karbaTa-choTA ngr| droNamukha-jisake Ane-jAne ke jala aura sthala donoM mArga hoN| pattana-jahA~ sabhI ora se loga Ate hoN| maMDaba-jisake pAsa saba ora aDhAI yojana taka koI dUsarA gA~va na ho| sambAdha-brAhmaNa Adi cAroM varNa ke logoM kA jahA~ pracuratA se nivAsa ho| Azramapada-tApasa Adi ke aashrm| vihaar-dev-mndir| saMniveza-yAtrI logoM ke Thaharane kA sthAna arthAt pdd'aav| samAja-sabhA aura pariSad / ghoss-gokul| sthalI-U~cI jagaha, TIlA aadi| senA aura skandhAvAra (chAvanI) prasiddha hai| sArtha-sArthavAhoM ke sAtha calane vAlA jnsmuuh| saMvarta-jahA~ ke loga bhayatrasta hoN| koTTa-prAkAra, kilA aadi| vADa-jina gharoM ke cAroM ora kA~ToM kI bAr3a yA tAra Adi kA gherA ho| rathyA-gA~va aura nagara kI galiyA~ (bRhvRtti)|

Page #564
in sacitra uttarAdhyayana sUtra triMza adhyayana [416] gAthA 19-bhikSAcarI ke chaha bheda isa prakAra haiM (1) peTA-arthAt pettikaa| peTikA catuSkoNa hotI hai| isa prakAra bIca ke gharoM ko chor3akara cAroM zreNiyoM meM bhikSA lenaa| (2) ardha-peTA-isameM kevala do zreNiyoM se bhikSA lI jAtI hai| (3) gomUtrikA-vakra arthAt Ter3he-mer3he bhramaNa se bhikSA lenA gomUtrikA hai| jaise-calate baila ke mUtra kI rekhA Ter3hI-mer3hI hotI hai| (4) pataMgavIthikA-paMtaga jaise ur3atA huA bIca meM kahIM-kahIM camakatA hai, isI prakAra bIca-bIca meM gharoM ko chor3ate hue bhikSA lenaa| (5) zambUkAvartA-zaMkha ke AvartoM kI taraha gA~va ke bAharI bhAga se bhikSA lete hue andara meM jAnA athavA gA~va ke andara se bhikSA lete hue bAhara kI ora aanaa| zambUkAvartA ke ye do prakAra haiN| (6) AyataMgatyA-pratyAgatA-gA~va kI sIdhI sarala galI meM antima ghara taka jAkara phira lauTate hue bhikSA lenaa| isake bhI do bheda haiM-jAte samaya galI kI eka paMkti se aura Ate samaya dUsarI paMkti se bhikSA lenaa| athavA eka hI paMkti se bhikSA lenA, dUsarI paMkti se nhiiN| arddha gomUtrikA peTA peTA ___ AyataMgatvA-pratyAgatA - - - - - - - zaMbUkAvartA - pataMgavIthikA gAthA 31-prAyazcitta ke 10 bheda isa prakAra haiM(1) AlocanAI-guru ke samakSa apane doSoM ko prakaTa karanA AlocanA hai| (2) pratikramaNArha-kRta pApoM se nivRtta hone ke liye "micchAmi dukkaDaM" khnaa| (3) tadubhayArI-pApanivRtti ke liye AlocanA aura pratikramaNa-donoM krnaa| (4) vivekArha-lAye hue azuddha AhAra Adi kA parityAga krnaa| (5) vyutsargArha-caubIsa tIrthaMkaroM kI stuti ke sAtha kAyotsarga krnaa| (6) tapArha-upavAsa Adi tapa krnaa| (7) chedAha-saMyamakAla ko chedakara kama karanA, dIkSA kATa denaa| (8) mUlArha-phira se mahAvratoM meM Aropita karanA, naI dIkSA denaa| (9) anavasthApanArha-tapasyApUrvaka naI dIkSA denaa|

Page #565
[417] triMza adhyayana sacitra uttarAdhyayana sUtra in (10) pAraMcikAI-bhayaMkara doSa lagane para kAphI samaya taka bhartsanA evaM avahelanA karane ke anantara naI dIkSA denaa| (sthAnAMga 10) ___ gAthA 33-vaiyAvRtya tapa ke dasa prakAra haiM-(1) AcArya, (2) upAdhyAya, (3) sthavira-vRddha gurujana, (4) tapasvI, (5) glAna-rogI, (6) zaikSa-navadIkSita, (7) kula-gacchoM kA samudAya, (8) gaNa-kuloM kA samudAya, (9) saMgha-gaNoM kA samudAya, (10) sAdharmika-samAnadharmA, saadhu-saadhvii| gAthA 36-yahA~ vyutsarga tapa meM kAyotsarga kI hI gaNanA kI hai| prAvaraNa evaM pAtra Adi upadhi kA visarjana bhI vyutsarga tapa hai| kaSAya kA vyutsarga bhI vyutsarga tapa meM ginA gayA hai| kAya mukhya hai| ataH kAya ke vyutsarga meM sabhI utsargoM kA samAveza ho jAtA hai| KAKKA IMPORTANT NOTES WAIMARAT ION Verse 7--External austerity-For following reasons it is called external austerity-1. Fast and the like are external causes for liberation. 2. It is associated with external things like body. 3. It is the cause of liberation only through internal austerities and not a direct cause on its own. Internal austerity-As against this the austerity that is not dependent on external means like body and the like, naturally inspired by mind and practiced only by highly sagacious aspirants, is internal austerity (meditation etc.). Verse-10-11-Temporary fasting austerity is observed according to place, time, circumstances and capacity of the individual for a predetermined limit of time. In the period of Bhagavan Mahavir's influence this limit varies from a minimum of 48 minutes (2 ghadis) to a maximum of six months. Briefly it is of six types 1. Shreni tap (Fasting for group of days in linear numerical arrangement of a simple chain) - Beginning with a one day fast increasing the number of days in simple progression up to six months is called Shreni tap. For example, combination of one day fast and two day fast is two-step Shreni tap; that of one-two-three-four day fasts is a four step Shreni tap. 2. Pratara tap (in the form of square)-The permutations of various combinations of shrenitap is called Pratara tap. For example the four step shreni tap (1, 2, 3, 4 days) can have 4 different combinations totaling to 16 sets of fasts as follows - S.No. 1 1 day - 2 days 3 days 4 days 2. 2 days 3 days 4 days 3 days 4 days 1 day 2 days 4 days 2 days 3 days This is pratara tap. There are sixteen sets of fasts in it. This is arrived at by multiplying rows and columns of shrenis. In other words the square of four sets comes to sixteen (42). It is equal in length and breadth (a square). 3. Ghana tap (in the form of cube or third power) - The number of sets in a square multiplied by the number of sets in a line gives Ghana tap. For example the aforesaid number of sets of fasting in the pratar tap (16) multiplied by the number of sets in the basic shreni tap (4) gives Ghana tap making a total of 64 (cube of four or 4') sets of fasting. 1 day 1 day

Page #566
sacitra uttarAdhyayana sUtra frigt 37EE [ 418 ] 4. Varg tap (in the form of square of cube or sixth power)-Multiplying the number of sets in Ghana tap by the same number gives Varg tap. For example 64 sets of the aforesaid Ghana tap multiplied by 64 gives varg tap for this combination. Thus the total number of sets of fasting in this case is 64 x 64 = 4,096 (four to the power of six or 4o). 5. Varg-varg tap (in the form of square of the preceding or twelfth power)-Square multiplied by square is Varg-varg tap. For example multiplying 4,096 by 4,096 gives varg-varg tap for this combination. Thus the total number of sets of fasting in this case is 4,096 x 4,096 = 1,67,77,216 (four to the power of twelve or 4!2). These are the sets of fasting for a combination of sets of one to four day fasting. In the same way the number of sets of fasting for combinations of sets of one to 5, 6, 7 or more day fasting can be calculated. 6. Prakirna tap (of any other numerical arrangement)-This austerity can be observed according to one's own will and capacity without resolving for any specific pattern of aforesaid combinations of fasting. Beginning from Naukarsi, yavamadhya, vajramadhya, chandrapratima and increasing in progression to fifteen days and then gradually decreasing to one day fast and other such irregular designs of number of fasting is Prakirna tap. Verse 12--The austerity of fasting till death is called santhara. It is of two kinds-With change (savichaar) and without change (avichaar). This change is with respect to body-posture. In the first, one can make body movements including turning over, but in the second, one cannot. Bhakta-pratyaakhyaan and Ingini-maran both are with change. In bhaktpratyaakhyaan the aspirant can make body movements including turning over himself or with the help of others. This santhara can be observed while living with other ascetics and by renouncing three or four kinds of intake. In Ingini-maran santhara, the ascetic remains alone in complete solitude. He can make body movements according to his ability but cannot take help from others for this purpose. Paadapopagaman santhara is always without change. It is observed at forlorn places like caves. When a branch of tree falls down on ground it remains in the same position; in the same way in Paadapopagaman santhara the ascetic remains in the same posture, in which he commenced the practice, till end of life. He does not even make a try to change that posture. Verse 13-The austerity of fasting till death is also of two other kinds--Saparikarma or with change (body-movements like sitting, getting up, or turning over) and aparikarma or without change (body movements). Bhakta pratyaakhyaan and Ingini-maran are with change and Paadapopagaman is without change. Samlekhana with and without change (body movement) is also called saparikarma and aparikarma. Samlekhana is the process of advance preparation for the moment of death by continually removing desires, passions and perversions along with emaciating the body through observing austerities including fasting. The santhara observed by going outside the village is known as nirhaarim and that which is observed in village is called anirhaarim. In other words the santhara followed by funeral is nirhaarim, and that where funeral is not possible, as it observed in cave-like forlorn place, is called anirhaarim. For details refer to Vrihad Vritti by Shantyacharya; Aupapatik Sutra and Uttaraadhyayana by Sadhvi Chandana ji. Verses 16, 17, 18-Where taxes are levied that is Gram (village). Where taxes are not levied that is Nagar (na = no, kar = tax). Nigam-business center. Aakara-mines of gold etc., or a settlement near a mine. Palli-a village of ordinary people or thieves. Kheta-a village bound by sand wall. Karbatasmall town. Dronamukha-a town having land and water approach both. Pattan-where people can come from all directions. Madamba-isolated settlement having no habitation up to 2.5 yojan in all

Page #567
[419] Fit 37872 sacitra uttarAdhyayana sUtra directions. Sambaadha-where large number of people of all the four castes dwell. Aashrampadahermitage. Vihaara-temple of deities. Sannivesh-resting place for travellers. Samaaja-assembly. Ghosh-village of cowherds. Sthali-village at high places like hills. Saarth-caravan. Samvarta-place of refuge for frightened people. Kotta-fortified place. Vaad-houses with fencing. Rathya-streets of village or town. (Vrihad Vritti) Verse 19-Six patterns of movement for collecting alms (i) Peta (box)-A box has four sides, as such to move in a group of houses tracing a rectangle leaving the houses in the middle. (ii) Aardhapeta (half box)-To move tracing only two sides of a rectangle in a group of houses. (iii) Gomutrika (zigzag line)-To move in a zig-zag line in a group of houses. (iv) Patangavithika (moth's flight)-To move like a moth's flight with random stoppage in a group of houses. (v) Shambukaavart (conch-like spiral)-To trace a spiral path starting from outside or inside a group of houses. (vi) Aayatamgatya-pratyaagata (going in a straight line and retracing it)-To go in a straight line and retracing it on a straight road in a group of houses. There are two alternatives for this--to collect from houses on one side while going and from the other side while returning or to collect only from one side. Verse 31 There are ten kinds of atonement austerity1. Aalocanaarha-To express one's faults before the guru. 2. Pratikaramanaarha-To utter 'michchhaami dukkadam' in order to get rid of sins. 3. Tadubhayaarha-To perform both these to get rid of sins. 4. Vivekaarha-To reject any faulty food brought forth. 5. Vyutsargaarha-To observe dissociation-meditation (kaayotsarg) while chanting panegyrics to twenty four Tirthankars. 6. Tapaarha-To observe fast and other austerities. 7. Chhedaarha-To extend the appointed time of initiation. (Curtailing the total expected time of ascetic life.) 8. Mulaarha-To reinstall great vows or perform re-initiation. 9. Anavasthaapanaarha-To perform re-initiation with specified austerities. 10. Paarancikaarha-To perform re-initiation only after punishment of ignoring and censuring for a long period (this is prescribed only in case of severe faults. (Sthananga Sutra, 10) Verse 33--There are ten categories of austerity of serving others-1. to acharya (head of the order, 2. to upadhyaya (teacher of the canon), 3. to sthavira (senior ascetic), 4. to tapasvi (austerity performer), 5. to glaan (ailing), 6. to shaiksha (neo-initiate), 7. to Kula (group of gachchhas or a group of ascetics following a specific praxis), 8. to Gana (group of Kulas), 9. to Sangh (group of Ganas), and 10. to Saadharmik (co-religionists). Verse 36--Although the term Vyutsarg means any kind of dissociation including that from ascetic-equipment (upadhi) as well as passions, kayotsarg is most important and it envelopes all other dissociations. As such here only kayotsarga is included in vyutsarga austerity.

Page #568
in sacitra uttarAdhyayana sUtra ekatriMza adhyayana [420] ikattIsavA~ adhyayana : caraNa-vidhi - - pUrvAloka prastuta adhyayana kA nAma caraNa-vidhi hai| caraNa-vidhi kA artha hai caaritr-vidhi| cAritra kA jJAna karake, bhalI-bhA~ti samajhakara use vivekapUrvaka dhAraNa karanA, usakA AcaraNa krnaa| yaha adhyayana saMkhyA-pradhAna hai| sthAnAMga aura samavAyAMgasUtra ke samAna saMkhyA ko mAdhyama banAyA gayA hai| 1 se 33 taka kI saMkhyAoM ke mAdhyama se zramaNa ke cAritra ke vividha guNoM/pakSoM kA varNana kiyA gayA hai| jJAna se saMbaMdhita bhI kucha bAteM batAI gaI haiM; para pramukhatA cAritra kI hai| ___ cAritra sAdhu-sAdhviyoM ke lie merudaNDa hai| isI kAraNa prastuta adhyayana meM sAdhaka dvArA heya-jJeya-upAdeya se cAritravarddhaka guNoM aura kriyA-pravRtti ko cayana karane kI vidhi kA varNana kiyA gayA hai| ____ cAritra kA prArambha hI saMyama se hotA hai| ataH asaMyama se nivRtti aura saMyama meM pravRtti hI cAritra-vidhi hai| samyak pravRtti hI anta meM apravRtti ke rUpa meM pratiphalita hotI hai| ___paMca mahAvrata, pA~ca samiti, tIna gupti, dazavidha zramaNa dharma, samyaktapa, kaSAya vijaya Adi saba cAritra ke hI aMga haiN| prastuta adhyayana meM sAdhaka ko paga-paga para sAvadhAna kiyA hai ki vaha saMyama meM Age bar3hakara punaH pIche na htte| isI dRSTi se rAga-dveSa, virAdhanA, azubha lezyA, kriyAsthAna, kaSAya, pA~ca azubha kriyAe~, asamAdhi sthAna, zabala doSa, mahAmoha sthAna Adi vighnoM para dRSTipAta karake unase bacane kI prareNA bhI dI gaI hai| __mUla meM asaMyama se nivRtti aura saMyama meM pravRtti kA sandeza mukharita hai| kintu sAdhaka phUloM ke sAtha zUloM ko bhI apanI jholI meM na bhara le, isI kAraNa doSoM kI ora bhI saMketa kiyA gayA hai tathA unako vivecita bhI kiyA gayA hai| ____sAdhaka ko cAhie ki rAgAtmaka pravRttiyoM se dUra rhe| kisI bhI kAraNa se citta meM udvega utpanna na hone de| Asrava hetuoM kA varjana kre| Atma-saMlInatA-samAdhi meM rahe aura asamAdhi sthAnoM se dUra rhe| saMkSepa meM duSpravRttiyoM se dUra rahakara satpravRttiyoM meM sAdhaka satata prayatnazIla rhe| yahI isa adhyayana kA sandeza aura preraNA-bindu hai| isakI (caraNa-vidhi kI) phalazruti bhI anta meM mokSa-prApti batAI gaI hai| prastuta adhyayana meM 21 gAthAe~ haiN|

Page #569
[421 ] Tahfist 378zleta sacitra uttarAdhyayana sUtra || EKATRIMSH ADHYAYAN : CHARAN-VIDHI Foreview The title of this chapter is Charan-vidhi or Mode of Conduct. Charan-vidhi means modus operandi of conduct (chaaritra). To know, understand and sincerely accept the code of conduct and then to act accordingly is Charan-vidhi. This chapter is numerically oriented. Like Sthananga and Samavayanga Sutras this chapter uses numbers as classifying instruments. Various facets/virtues of ascetic-conduct have been described in numerical arrangement from one to thirty-three. Though some topics are related to knowledge but conduct gets the importance. Conduct is like backbone for ascetics (male and female both). For this reason, this chapter describes the process of selecting activities promoting codes of conduct and virtues by aspirant by categorizing as meant for rejecting, knowing and following. The beginning of following conduct is through restrain alone. Therefore avoiding indiscipline and indulging in restraint is the mode of conduct. Right indulgence ultimately leads to non-indulgence. Five great vows, five circumspections, three restraints, ten fold ascetic religion, right austerities, victory over passions, all these are parts of conduct. In this chapter the aspirant is warned at every step that once advancing on the path of restraint he should not retract. With this view he has been inspired to keep an eye on and protect himself from obstacles including attachment-aversion, transgression, ignoble soul-complexion (leshya), passions, five evil activities, non-serenity, great faults and intense obsession. Basically the emphasis is on the message of avoiding indiscipline and practising restraint. But the aspirant may not fill his bag with thorns of faults along with the flowers of virtues; the faults have also been pointed out and elaborated. Aspirant should remain away from attachment inducing indulgences. He should not allow anything to disturb his mind and avoid the causes of inflow of karmas. He should be serenely introvert and avoid transgressions in the code. In brief an aspirant should always avoid ignoble indulgences and exert in noble indulgences. This is the message and inspiring theme of this chapter. In the end the culmination of this mode of conduct is said to be in gaining liberation. The chapter has 21 verses. H .

Page #570
sacitra uttarAdhyayana sUtra ekatriMza adhyayana [422 ] egatIsaimaM ajjhayaNaM : caraNavihI ekatriMza adhyayana : caraNa-vidhi Chapter-31 : MODE OF CONDUCT A caraNavihiM pavakkhAmi, jIvassa u suhaavhN| jaM carittA bahU jIvA, tiNNA saMsArasAgaraM // 1 // jIva (prANiyoM) ke lie sukhakArI caraNa-vidhi ko maiM kahatA hU~, jisakA AcaraNa karake bahuta se jIva saMsAra-sAgara ko tara gaye haiN||1|| I describe the mode of conduct, which bestows happiness to souls (living beings) and practicing which innumerable souls have crossed the worldly ocean. (1) egao viraI kujjA, egao ya pvttnnN| asaMjame niyattiM ca, saMjame ya pvttnnN||2|| (sAdhaka) eka ora se virati (nivRtti) kare aura eka ora pravRtti kare; asaMyama se nivRtti kare aura saMyama meM pravRtti kre||2|| An aspirant should desist from one and indulge in the other; he should desist from indiscipline and practise restrain. (2) rAgaddose ya do pAve, paavkmmpvttnne| je bhikkhU rumbhaI niccaM, se na acchai mnnddle||3|| pApakarma meM pravRtta karane vAle rAga aura dveSa haiN| jo bhikSu ina donoM ko sadA-nitya rokatA hainirodha karatA hai, vaha maNDala (janma-maraNa rUpa saMsAra) meM nahIM rahatA // 3 // Attachment and aversion push towards sinful activity. The ascetic who always resists the two does not stay in the cycle (the cycles of rebirths and deaths in this world). (3) daNDANaM gAravANaM ca, sallANaM ca tiyaM tiyN| je bhikkhU cayaI niccaM, se na acchai mnnddle||4|| jo bhikSu tIna prakAra ke daNDoM, tIna prakAra ke gauravoM aura tIna prakAra ke zalyoM kA sadA tyAga karatA hai, vaha maNDala (saMsAra) meM nahIM rhtaa|| 4 // The ascetic, who always renounces the three sets of-three types of self-inflictions (dand), three types of conceits (gaurava) and three types of internal thorns (shalya)does not stay in the cycle. (4) divve ya je uvasagge, . tahA tericch-maannuse| je bhikkhU sahaI niccaM, se na acchai mnnddle||5||

Page #571
[423] ekatriMza adhyayana sacitra uttarAdhyayana sUtra in jo bhikSu divya (devakRta), manuSyakRta, tiryaMcakRta upasargoM ko sadA samabhAva se sahatA hai, vaha maNDala (saMsAra) meM nahIM rahatA // 5 // The ascetic, who endures afflictions caused by divine beings, humans and animals with equanimity, does not stay in the cycle. (5) vigahA-kasAya-sannANaM, jhANANaM ca duyaM thaa| je bhikkhU vajjaI niccaM, se na acchai mnnddle||6|| ___ jo bhikSu cAra prakAra kI vikathAoM, cAra kaSAyoM, cAra saMjJA aura do duAnoM (Arta-raudra dhyAna) kA sadA varjana-tyAga karatA hai, vaha saMsAra meM paribhramaNa nahIM karatA-nahIM rhtaa|| 6 // ___The ascetic who renounces four types of opprobrium (vikatha), four passions, four types of obsessions (sanjna) and two ignoble mental states (durdhyan), does not stay in the cycle. (6) __vaesu indiyatthesu, samiIsu kiriyAsu y| . je bhikkhU jayaI niccaM, se na acchai mnnddle||7|| jo bhikSu vratoM (pA~ca mahAvratoM) tathA pA~ca samitiyoM ke pAlana meM aura paMcendriya viSayoM tathA (bandhanakArI) kriyAoM ke parihAra meM sadA yatanAzIla rahatA hai, vaha saMsAra meM nahIM rhtaa||7|| The ascetic who is always careful in observing vows (five great vows), circumspections (five) and in renouncing subjects and activities of five senses (pleasures that cause bondage), does not stay in the cycle. (7) lesAsu chasu kAesu, chakke aahaarkaarnne| je bhikkhU jayaI niccaM, se na acchai mnnddle||8|| jo bhikSu chaha prakAra kI lezyAoM meM, chaha kAyA (pRthvI Adi chaha kAya ke jIva) tathA AhAra (grahaNa karane-na karane) ke chaha kAraNoM meM sadA yatanA kA pAlana karatA hai, vaha saMsAra meM nahIM rahatA // 8 // __ The ascetic, who is always careful about six types of soul-complexions (leshyas), six bodies (six kinds of bodied beings including earth-bodied beings), six reasons for food (to be or not to be taken) does not stay in the cycle. (8) piNDoggahapaDimAsu, bhayaTThANe su sttsu| je bhikkhU jayaI niccaM, se na acchai mnnddle||9|| jo bhikSu (sAta) piNDa (eSaNAoM), (sAta) avagraha pratimAoM aura sAta bhayasthAnoM meM sadA yatanAzIla (upayogayukta) rahatA hai, vaha saMsAra meM nahIM ThaharatA-paribhramaNa nahIM karatA // 9 // The ascetic who is always careful (in observing) about seven codes of collecting food, seven codes of resolution and seven sources of fear does not stay (transmigrate) in the cycle. (9) mayesu bambhaguttIsu, bhikkhudhammaMmi dsvihe| je bhikkhU jayaI niccaM, se na acchai mnnddle||10||

Page #572
sacitra uttarAdhyayana sUtra jo bhikSu (ATha) madasthAnoM meM, (nau prakAra kI ) brahmacarya guttiyoM meM aura dasa prakAra ke bhikSu dharmoM (zramaNa dharmoM) se sadA yatanAzIla (upayogayukta) rahatA hai, vaha saMsAra meM nahIM rukatA // 10 // ekatriMza adhyayana [ 424 ] The ascetic who is always careful (in exerting) about (eight types of) conceits, (nine types of) celibacy related restraints, and ten types of ascetic-codes does not stay in the cycle. uvAsagANaM paDimAsu, bhikkhUNaM paDimAsu ya / bhikkhU jaI nicca, se na acchai maNDale // 11 // " jo bhikSu upAsakoM (zramaNopAsakoM) kI (gyAraha ) pratimAoM aura bhikSu (sAdhu kI bAraha) pratimAoM meM sadA (upayogavAna) yatanAzIla rahatA hai, vaha saMsAra meM nahIM rahatA // 11 // The ascetic who is always careful (in observing) about householder's special practices (eleven shravak-pratimas), special practices of ascetics (twelve bhikshupratimas) does not stay in the cycle. ( 11 ) kiriyAsu bhUyagAmesu, paramAhammiesu yH| bhikkhU jayaI niccaM, se na acchai maNDale // 12 // jo bhikSu (teraha) kriyAoM meM, (caudaha prakAra ke) bhUtagrAmoM (jIva samUhoM) aura (pandraha prakAra ke) paramAdhArmika devoM meM sadA yatanAzIla (upayogavAna) rahatA hai, vaha saMsAra meM nahIM rukatA // 12 // The ascetic who is always careful about thirteen types of activities, fourteen kinds of groups of living beings and fifteen kinds of extremely irreligious deities does not stay in the cycle. (12) gAhAsolasaehiM, y| tahA asaMjamammi bhikkhU jaI niccaM, se na acchai maNDale // 13 // jo bhikSu gAthA SoDazaka (sUtrakRtAMga ke solaha adhyayana) aura (satraha prakAra ke) asaMyama meM sadA (upayogayukta) yatanAvAna rahatA hai, vaha saMsAra meM nahIM rukatA // 13 // The ascetic who is always careful about the sixteen chapters (the set of 16 chapters of Sutrakritanga Sutra about ascetics) and indiscipline (seventeen kinds) does not stay in the cycle. (13) bambhammi nAyajjhayaNesu, ThANesu ya 'samAhie / je bhikkhU jayaI nicca, se na acchai maNDale // 14 // jo bhikSu (aThAraha prakAra ke) brahmacarya, (unnIsa prakAra ke ) jJAtAsUtra ke adhyayana tathA (bIsa prakAra ke) asamAdhisthAnoM meM sadA yatanAzIla (upayogavAna) rahatA hai, vaha saMsAra meM nahIM rukatA // 14 // The ascetic who is always careful about celibacy (eighteen types), chapters of Jnata Sutra (nineteen) and causes of non-serenity (twenty ) does not stay in the cycle. (14) gavIsAe sabalesu, bAvIsAe parIsahe / je bhikkhU jayaI niccaM, se na acchai maNDale // 15 //

Page #573
sacitra uttarAdhyayana sUtra ikkIsa zabala doSoM aura bAIsa parISahoM meM jo bhikSu sadA yatanA (upayogavAna) rakhatA hai, vaha saMsAra meM praribhramaNa nahIM karatA // 15 // [425] ekatriMza adhyayana The ascetic who is always careful about twenty-one blemishes (faults in conduct) and twenty-two afflictions does not stay in the cycle. (15) a| tevIsai sUyagaDe, rUvAhiesu suresu bhikkhU jayaI niccaM, se na acchai maNDale // 16 // jo bhikSu sUtrakRtAMgasUtra ke teIsa adhyayanoM aura (caubIsa prakAra ke ) atyanta sundara rUpa vAle devoM meM upayogavAna (yatanAzIla) rahatA hai, vaha saMsAra meM nahIM rukatA // 16 // The ascetic who is always careful about twenty-three chapters of Sutrakritanga Sutra and twenty-four types of powerful divine beings does not stay in the cycle. (16) paNavIsa - bhAvaNAhiM, uddese dasAiNaM / je bhikkhU jayaI niccaM, se na acchai maNDale // 17 // . jo bhikSu (pA~ca mahAvratoM kI) paccIsa bhAvanAoM aura dazAzrutaskandha Adi ke (chabbIsa) uddezakoM meM sadA yatanAvAna (upayogayukta) rahatA hai, vaha saMsAra meM nahIM rukatA // 17 // The ascetic who is always careful about twenty-five supporting sentiments (of five great vows) and chapters of Dashashrutaskandha etc. (twenty-six) does not stay in the cycle: (17) aNagAraguNehiM ca, pakappammi taheva ya / je bhikkhU jayaI niccaM, se na acchai maNDale // 18 // jo bhikSu (sattAIsa prakAra ke) anagAra guNoM meM aura prakalpa ( AcAra - prakalpa - AcArAMga ke aTThAIsa adhyayana) meM sadA upayogayukta-yatanAzIla rahatA hai, vaha saMsAra meM nahIM rukatA // 18 // The ascetic who is always careful about the virtues of an ascetic (twenty-seven) and Prakalp (twenty-eight chapters of Achaar-Prakalp or Acharanga Sutra) does not stay in the cycle. (18) pAvasuyapasaMge, mo ceva y| je bhikkhU jayaI niccaM, se na acchai maNDale // 19 // jo bhikSu (untIsa prakAra ke) pApazruta prasaMgoM aura mohasthAnoM (tIsa prakAra ke mahAmohanIya karmabandha ke sthAnoM) meM sadA yatanAzIla rahatA hai, vaha saMsAra meM nahIM ThaharatA // 19 // The ascetic who is always careful about incidents from sinful scriptures (twentynine) and sources of delusion (thirty causes of bondage of intensely deluding karmas) does not stay in the cycle. (19) siddhAiguNajogesu, y| tettIsAsAyaNA je bhikkhU jayaI niccaM, se na acchai maNDale // 20 //

Page #574
sacitra uttarAdhyayana sUtra ekatriMza adhyayana [426] jo bhikSu siddhoM ke (ikattIsa prakAra ke) guNoM, (battIsa prakAra ke) yoga saMgrahoM tathA tetIsa prakAra kI AzAtanA meM sadaiva yatanAvAna rahatA hai, vaha saMsAra meM nahIM rhtaa|| 20 // The ascetic who is always careful about virtues of the perfected ones (thirty-one), noble associations (thirty-two kinds of noble associations of mind-speech-body) and thirty-three types of transgressions (ashaatana) does not stay in the cycle. (20) ii eesu ThANesu, je bhikkhU jayaI syaa| khippaM se savvasaMsArA, vippamuccai pnnddio||21|| -tti bemi| isa prakAra jo paNDita (tattvavettA-sadsadvivekI) bhikSu ina sthAnoM meM sadA yatanA rakhatA hai, vaha zIghra hI sarva saMsAra se vimukta ho jAtA hai|| 21 // -aisA maiM kahatA huuN| Thus the sagacious ascetic who is always careful about the aforesaid themes soon gets liberated from the whole cycle of rebirths (samsaar). (21) -So I say. - vizeSa spaSTIkaraNa tIna daNDa-duSpravRtti meM saMlagna mana, vacana aura kAyA-tInoM daNDa haiN| inase cAritrarUpa aizvarya kA tiraskAra hotA hai, AtmA daNDita hotA hai| tIna gaurava-(1) Rddhi gaurava-aizvarya kA abhimAna, (2) rasa gaurava-rasoM kA abhimAna, (3) sAta gaurava-sukhoM kA abhimaan| gaurava abhimAna se uttapta hue citta kI eka vikRta sthiti hai| tIna zalya-(1) mAyA, (2) nidAna-aihika tathA pAralaukika bhautika sukha kI prApti ke liye dharma kA vinimaya, (3) mithyAdarzana-AtmA kA tatvoM ke prati mithyArUpa dRssttikonn| zalya kA~Te yA zastra kI noMka ko kahate haiN| jaise vaha pIr3A detA hai, usI prakAra sAdhaka ko ye zalya bhI nirantara utpIr3ita karate haiN| (vRhadvRtti) cAra vikathA-(1) strI kathA-strI ke rUpa, lAvaNya Adi kA varNana karanA, (2) bhakta kathA-nAnA prakAra ke bhojana kI kathA, (3) deza kathA-nAnA dezoM ke rahana-sahana Adi kI kathA, (4) rAja kathA-rAjAoM ke aizvarya tathA bhogavilAsa kA vrnnn| (sthAnAMga 4) cAra saMjJA-saMjJA kA artha hai-Asakti aura muurcchnaa| (sthAnAMga 4) (1) AhAra saMjJA, (2) bhaya saMjJA, (3) maithuna saMjJA, aura (4) lobha sNjnyaa| pA~ca vrata-ahiMsA Adi pA~ca vrata haiN| . pA~ca indriyA~-zabda, rUpa, gandha, rasa aura sparza-ye pA~ca indriyoM ke viSaya haiN|

Page #575
sacitra uttarAdhyayana sUtra pA~ca kriyAyeM - (1) kAyikI, (2) AdhikaraNikI- zastrAdi adhikaraNa se sambandhita, (3) prAdveSikI - dveSa rUpa, (4) pAritApanikI, (5) prANAtipAta - prANihiMsA / sAta piNDa aura avagraha kI pratimAyeM piNDa kA artha AhAra hai| [427] ekatriMza adhyayana avagraha (sthAna) AhAra grahaNa karane meM sthAna sambandhI abhigraha (saMkalpa) karanA / inakA varNana sthAnAMgasUtra 7 meM dekheM / sAta bhaya 1. ihaloka bhaya - apanI hI jAti ke prANI se DaranA, ihaloka bhaya hai| jaise manuSya kA manuSya se, tiryaMca kA tiryaMca Adi se DaranA / 2. paraloka bhaya - dUsarI jAti vAle prANI se DaranA, paraloka bhaya hai| jaise manuSya kA deva se yA tiryaMca Adi se DaranA / 3. AdAna bhaya - apanI vastu kI rakSA ke liye cora Adi se DaranA / 4. akasmAt bhaya - kisI bAhya nimitta ke binA apane Apa hI sazaMka hokara rAtri Adi meM acAnaka Darane laganA / 5. AjIva bhaya - durbhikSa Adi meM jIvana yAtrA ke liye bhojana Adi kI aprApti ke durvikalpa se DaranA / 6. maraNa bhaya - mRtyu se DaranA / 7. azloka bhaya - apayaza kI AzaMkA se ddrnaa| (sthAnAMga 7) ATha mada sthAna 1. jAti mada - U~cI aura zreSTha jAti kA abhimAna / 2. kula mada - U~ce kula kA abhimAna / 3. bala mada - apane bala kA ghamaNDa / 4. rUpa mada - apane rUpa, saundarya kA garva / 5. tapa mada - ugra tapasvI hone kA abhimAna / 6. zruta mada - zAstrAbhyAsa arthAt pANDitya kA abhimAna / 7. lAbha mada - abhISTa vastu ke mila jAne para apane lAbha kA ahaMkAra / 8. aizvarya mada - apane aizvarya arthAt prabhutva kA ahaMkAra / ( sthAnAMga 8) nau brahmacarya gupti inake liye isI sUtra kA 16vA~ adhyayana dekheN| dasa zramaNa dharma 1. kSAnti - krodha na karanA / 2. mArdava - mRdu bhAva rakhanA / jAti, kula Adi kA ahaMkAra na krnaa| 3. Arjava - RjubhAva- saralatA rakhanA, mAyA na karanA / 4. mukti - nirlobhatA rakhanA, lobha na karanA /

Page #576
sacitra uttarAdhyayana sUtra ekatriMza adhyayana [428] 5. tapa-anazana Adi bAraha prakAra kA tapa krnaa| 6. saMyama-hiMsA Adi AsravoM kA nirodha krnaa| 7. satya-satya bhASaNa karanA, jhUTha na bolnaa| 8. zauca-saMyama meM dUSaNa na lagAnA, saMyama ke prati nirupalepatA-pavitratA rkhnaa| 9. AkiMcanya-parigraha na rkhnaa| 10. brahmacarya-brahmacarya kA pAlana krnaa| gyAraha upAsaka pratimAyeM-(dekheM samavAyAMga 11) bAraha bhikSu pratimAyeM-(dekheM samavAyAMga 12) teraha kriyAsthAna-(dekheM samavAyAMga 13) caudaha bhUtagrAma-jIvasamUha (1) sUkSma ekendriya, (2) bAdara ekendriya, (3) dvIndriya, (4) trIndriya, (5) caturindriya, (6) asaMjJI paMcendriya, aura (7) saMjJI pNcendriy| ina sAtoM ke paryApta aura aparyApta-kula caudaha bheda hote haiN| inakI virAdhanA karanA, kisI bhI prakAra kI pIr3A denA varjita hai| (samavAyAMgasUtra) paMdraha paramAdhArmika-parama-adhArmika arthAt pApacArI krUra evaM nirdaya asura jAti ke deva haiN| inake hiMsAkarmoM kA anumodana nahIM krnaa| gAthA SoDazaka(sUtrakRtAMgasUtra ke prathama zrutaskandha ke 16 adhyayana) satraha prakAra kA asaMyama 1-9. pRthvIkAya, apkAya, tejaskAya, vAyukAya aura vanaspatikAya tathA dvIndriya, trIndriya, caturindriya aura paMcendriya-ukta nau prakAra ke jIvoM kI hiMsA karanA, karAnA, anumodana krnaa| 10. ajIva asaMyama-ajIva hone para bhI jina vastuoM ke dvArA asaMyama hotA ho, una bahumUlya vastra-pAtra Adi kA grahaNa karanA ajIva asaMyama hai| 11. prekSA asaMyama-jIvasahita sthAna meM uThanA, baiThanA, sonA aadi| 12. upekSA asaMyama-gRhastha ke pApakarmoM kA anumodana krnaa| 13. apahRtya asaMyama-avadhi se kisI anupayogI vastu kA prtthnaa| ise pariSThApanA asaMyama bhI kahate haiN| 14. pramArjanA asaMyama-vastra-pAtra Adi kI pramArjanA na krnaa| 15. manaH asaMyama-mana meM durbhAva rkhnaa| 16. vacana asaMyama-kuvacana yA asatya bolnaa| 17. kAya asaMyama-gamanAgamanAdi kriyAoM meM asAvadhAna rhnaa| (samavAyAMga 17) aThAraha abrahmacarya deva-sambandhI bhogoM kA mana, vacana aura kAya se svayaM sevana karanA, dUsaroM se karavAnA tathA karate hue ko bhalA jAnanA-isa prakAra nau bheda vaikriya zarIra sambandhI hote haiN| manuSya tathA tiryaMca sambandhI audArika bhogoM ke bhI isI taraha nau bheda samajha lene caahiye| kula milAkara aThAraha bheda hote haiN| (samavAyAMga 18)

Page #577
[429] ekatriMza adhyayana sacitra uttarAdhyayana sUtra jJAtAdharmakathA ke 19 adhyayana - (dekheM jJAtAsUtra ) bIsa asamAdhisthAna - (dekheM samavAyAMga 20) ikkIsa zabala doSa - ( dazAzrutaskandha, dazA 2 ) bAIsa parISaha - (dekhiye, uttarAdhyayana kA dUsarA parISaha adhyayana ) gAthA 16 - sUtrakRtAMgasUtra ke 23 adhyayana ukta teIsa adhyayanoM ke kathAnAnusAra saMyamI jIvana na honA, doSa hai| caubIsa deva - yahA~ rUpa kA artha eka hai| ataH pUrvokta teIsa saMkhyA meM eka adhika milAne se rUpAdhika kA artha 24 hotA hai| caubIsa prakAra ke deva 10 asurakumAra Adi dazabhavanapati, 8 bhUta-yakSa Adi ATha vyantara, 5 sUrya-candra Adi pA~ca jyotiSka aura eka vaimAnika deva- isa prakAra kula caubIsa jAti ke deva haiN| inakI prazaMsA karanA bhoga - jIvana kI prazaMsA karanA hai aura nindA karanA dveSabhAva hai| ataH mumukSu ko taTastha bhAva hI rakhanA caahiye| samavAyAMga meM 24 devoM se 24 tIrthaMkaroM ko grahaNa kiyA gayA hai| pA~ca mahAvratoM kI 25 bhAvanAyeM - ( vistAra ke liye dekheM bhAvanA yoga AcArya zrI Ananda RSi jI) dazAzruta Adi tInoM sUtroM ke 26 uddezana kAla dazAzrutaskandhasUtra ke daza uddeza, bRhatkalpa ke chaha uddeza aura vyavahArasUtra ke daza uddeza - isa prakAra tInoM ke chabbIsa uddeza hote haiN| jisa zrutaskandha yA adhyayana ke jitane uddeza hote haiM utane hI vahA~ uddezana kAla arthAt zrutopacAra rUpa uddezAvasara hote haiN| eka dina meM jitane zruta kI vAcanA ( adhyApana) dI jAtI hai use eka uddezana kAla kahA jAtA hai| sattAIsa anagAra ke guNa - (dekheM samavAyAMga 27) (1-5) ahiMsA, satya, asteya, brahmacarya aura aparigraha rUpa pA~ca mahAvratoM kA samyak pAlana karanA / (6) rAtri - bhojana kA tyAga karanA, (7-11) pA~coM indriyoM ko vaza meM rakhanA, (12) bhAva satya-anta:karaNa kI zuddhi, (13) karaNa satya - vastra pAtra Adi kI bhalI-bhA~ti pratilekhanA karanA, (14) kSamA, (15) virAgatA - lobhanigraha, (16) mana kI zubha pravRtti, (17) vacana kI zubha pravRtti, (18) kAya kI zubha pravRtti, (19-24) chaha kAya ke jIvoM kI rakSA, (25) saMyama - yogayuktatA, (26) vedanA'bhisahana - titikSA arthAt zIta Adi se sambaMndhita kaSTasahiSNutA, (27) mAraNAntikA'bhisahana - mAraNAntika kaSTa ko bhI samabhAva se shnaa| ukta guNa AcArya haribhadra ne AvazyakasUtra kI ziSyahitA vRtti meM batAye haiM / samavAyAMgasUtra kucha bhinnatA hai| meM gAthA 18 - aTThAIsa AcAra prakalpa ( AcArAMgasUtra ke 25 adhyayana tathA nizItha ke tIna adhyayana ) gAthA 19 - pApazruta ke 29 bheda (1) bhauma-bhUmikampa Adi kA phala batAne vAlA zAstra, (2) utpAta rudhira vRSTi, dizAoM kA lAla honA ityAdi kA zubhAzubha phala batAne vAlA nimitta zAstra, (3) svapnazAstra, (4) antarikSa- AkAza meM hone vAle grahavedha Adi kA varNana karane vAlA zAstra, (5) aMga zAstra - zarIra ke spandana Adi kA phala

Page #578
tara, sacitra uttarAdhyayana sUtra ekatriMza adhyayana [430] kahane vAlA zAstra, (6) svara zAstra, (7) vyaMjana zAstra-tila, maSa Adi kA varNana karane vAlA zAstra, (8) lakSaNa zAstra-strI-puruSoM ke lakSaNoM kA zubhAzubha phala batAne vAlA shaastr| ye AThoM hI sUtra, vRtti aura unakI vArtika ke bheda se caubIsa zAstra ho jAte haiN| (25) vikathAnuyoga-artha aura kAma ke upAyoM ko batAne vAle zAstra, jaise vAtsyAyanakRta kAmasUtra Adi, (26) vidyAnuyoga-rohiNI Adi vidyAoM kI siddhi ke upAya batAne vAle zAstra, (27) mantrAnuyoga-mantra Adi ke dvArA kArya siddhi batAne vAle zAstra, (28) yogAnuyoga-vazIkaraNa Adi yoga batAne vAle zAstra, (29) anyatIrthikAnuyoga-anyatIrthikoM dvArA pravartita evaM abhimata hiMsA-pradhAna aacaarshaastr| gAthA 19-mahAmohanIya ke 30 sthAna-(dekheM dazAzrutaskandha evaM samavAyAMgasUtra) siddhoM ke 31 atizAyI guNa-(dekheM samavAyAMga 31) battIsa yoga saMgrahamana, vacana, kAyA ke prazasta yogoM kA ekatrIkaraNa yoga saMgraha hai| 1. gurujanoM ke pAsa doSoM kI AlocanA karanA, 2. kisI ke doSoM kI AlocanA sunakara anya ke pAsa na kahanA, 3. saMkaTa par3ane para bhI dharma meM dRr3ha rahanA, 4. Asaktirahita tapa karanA, 5. sUtrArthagrahaNarUpa grahaNa zikSA evaM pratilekhanA AdirUpa AsevanA-AcAra zikSA kA abhyAsa karanA, 6. zobhA-zRMgAra nahIM karanA, 7. pUjA-pratiSThA kA moha tyAgakara ajJAta tapa karanA, 8. lobha kA tyAga, 9. titikSA. 10. Arjava-saralatA, 11. zuci-saMyama evaM satya kI pavitratA, 12. samyaktva zuddhi, 13. samAdhi-prasannacittatA, 14. AcAra pAlana meM mAyA na karanA, 15. vinaya, 16. dhairya, 17. saMvega-sAMsArika bhogoM se bhaya athavA mokSAbhilASA, 18. mAyA na karanA, 19. sadanuSThAna, 20. saMvara-pApAsava ko rokanA, 21. doSoM kI zuddhi karanA, 22. kAmabhogoM se virakti karanA, 23. mUlaguNoM kA zuddha pAlana, 24. uttaraguNoM kA zuddha pAlana, 25. vyutsarga karanA, 26. pramAda na karanA, 27. pratikSaNa saMyama yAtrA meM sAvadhAnI rakhanA, 28. zubha dhyAna, 29. mAraNAntika vedanA hone para bhI adhIra na honA, 30. saMga kA parityAga karanA, 31. prAyazcitta grahaNa karanA, 32. anta samaya meM saMlekhanA karake ArAdhaka bnnaa| (samavAyAMga 32) tetIsa AzAtanAdekheM dazAzrutaskandha, dazA 3 tathA samavAyAMga 33 evaM zramaNasUtra-upAdhyAya zrI amara muni| IMPORTANT NOTES Three self-inflictions (dand)--They are mental, vocal and physical indulgence in evil tendencies. They insult the glory of right conduct and inflict the soul. Three conceits-(1) Conceit of wealth and grandeur, (2) Conceit of tastes, and (3) Conceit of pleasures. Gaurava (conceit) is perverted state of mind caused by bloated ego. Three internal thorns (shalya)(1) Deceit, (2) Nidaan or desire of gaining mundane pleasures in this and the next birth in exchange of performed religious rituals, (3) Unrighteousness or belief in false fundamentals or reality.

Page #579
[ 431 ] Tahfaign 378zpena sacitra uttarAdhyayana sUtra Shalya is thorn or a point of a weapon. As this gives pain, so the internal thorns also torment the aspirant. Four opprobrium (vikatha)-(1) Talk of women or describing the beauty and charm and the like of women; (2) Talk of food or describing variety foods; (3) Talk of country or describing ways of life in various countries; and (4) Talk of kings or describing grandeur and enjoyments of kings. (Sthananga, 4) Four Sanjnas--Sanjna means obsession and delusion. (Sthananga, 4). It is of four kinds, related to (1) food, (2) fear, (3) cohabitation, and (4) greed. Five vows-They are five great vows including ahimsa. Five sense organs-sound, form, smell, taste and touch are the subjects of five sense organs. Five activities--(1) Kaayiki-bodily or physical activity; (2) Aadhikaraniki-activity involving tools or weapons; (3) Pradveshiki-hostile action inspired by aversion; (4) Paaritapaniki-punitive action of inflicting punishment and pain on others; and (5) Pranatipatiki-act of harming or destroying life. Seven pratimas of pind and avagrahaPind means food. Special resolution (avagraha) pertaining to place for seeking and accepting food. Refer to Sthananga, 7 for detailed description. Seven fears 1. Ihaloka bhaya-Fear from beings of own species. For example fear of man from other man, fear of animal from other animal etc. 2. Paraloka bhaya-Fear from beings of alien species. For example fear of man from divine beings and animals. . 3. Aadaana bhaya-Fear from thieves, bandits etc. for protecting own possessions. 4. Akasmaata bhaya-Fear without any external cause. For instance, to be apprehensive suddenly during the night. 5. Aajiva bhaya-Fear due to apprehension of not getting food and other necessities for subsistence during adverse conditions like a famine. 6. Marana bhaya-Fear of death. 7. Ashloka bhaya-Fear due to expected defamation. (Sthananga, 7) Eight conceits1. Conceit of caste-Conceit of high and superior caste. 2. Conceit of lineage-Conceit of higher family. 3. Conceit of power-Conceit of own strength. 4. Conceit of beauty-Conceit of own appearance and beauty. 5. Conceit of austerity-Conceit of being an observer of rigorous austerities. 6. Conceit of knowledge-Conceit of intelligence and scholarship of scriptures. 7. Conceit of gain-Conceit of gain on getting a desired thing. 8. Conceit of wealth-Conceit of grandeur and authority. Nine restraints of celibacyRefer to 16th chapter of this book for these.

Page #580
sacitra uttarAdhyayana sUtra Ten ascetic-codes 1. Kshaanti-to renounce anger. 2. Maardava-to be modest; to avoid conceit of caste, family and the like. 3. Aarjava-to be unassuming: to avoid deceit. 4. Mukti-to avoid greed. 5. Tapa-to observe twelve types of austerities including fasting. 6. Samyam-to block inflow of karmas due to violence and the like. 7. Satya-to speak truth; to avoid telling lies. 8. Shaucha-to avoid flaws in restraint; to observe purity in restrain. 9. Aakinchanya-to renounce possessions. 10. Brahmacharya-to practise celibacy. Eleven special practices of householders (shravak-pratimas) ekatriMza adhyayana [ 432] (For these see Samavayanga Sutra, 11) Twelve special practices of ascetics (bhikshu-pratimas)-- (For these see Samavayanga Sutra, 12) Thirteen activities (kriyasthan) (For these see Samavayanga Sutra, 13) Fourteen groups of living beings (Bhutagram)-- (1) Minute one-sensed beings, (2) Gross one-sensed living beings, (3) Two-sensed beings, (4) Three-sensed beings, (5) Four-sensed beings, (6) Five-sensed non-sentient (asanjni) beings, (7) Five-sensed sentient (sanjni) beings. All these have of two types each-fully developed (paryaapta) and under developed (aparyaapta) making a total of fourteen. Harming or causing pain to any of these in any way is prohibited. (Samavayanga Sutra) Fifteen most irreligious deities These are most irreligious, atrocious and unkind deities of Asura class. Not to attest their sinful deeds. Sixteen chapters To study the set of 16 chapters of the first part of Sutrakritanga Sutra (about ascetics). Seventeen types of non-restrain (asamyam) 1-9. Jiva asamyam-To harm, cause to harm and consent harming any of the following nine kinds of living beings-earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied, two-sensed, three-sensed, four sensed and five-sensed. 10. Ajiva asamyam-To acquire costly garb, alms-bowls and the like that inspire non-restraint although they are lifeless. 11. Preksha Asamyam-To stand, sit, or recline at a place infested with living beings. 12. Upeksha Asamyam-To approve sinful deeds of householders. 13. Apahritya Asamyam-To throw any useless thing improperly. It is also called parishthaapana asamyam. 14. Pramaarjana Asamyam-Not to clean garb and pots. 15. Manah Asamyam-To have evil thoughts. 16. Vachan Asamyam-To use bad and false statements. 17. Kaaya Asamyam-To be careless in movement or physical activities.

Page #581
[433] ekatriMza adhyayana sacitra uttarAdhyayana sUtra Eighteen types of non-celibacy Nine types of celibacy includes mental, vocal and physical indulgence in, causing such indulgence in and approving of such indulgence in carnal enjoyments related to divine beings. These nine types are with regard to transmutable body (vaikriya sharira). The same goes for gross physical body making a total of eighteen. Nineteen chapters of Jnata Sutra (For this see Jnata Sutra) Twenty causes of non-serenity (Asamaadhi sthaan)-- (For these see Samavayanga Sutra, 20) Twenty-one blemishes (Shabala Dosha) (For these faults in conduct see Dashashrutaskandh, 2) Twenty-two afflictions (For these see second chapter of this book) Twenty-three chapters of Sutrakritanga For these see Sutrakritanga Sutra. It is a fault not to lead a life of restraints as stated in these twenty-three chapters. Twenty-four powerful divine beings Here the word rupa stands for one. Therefore adding one (rupa-adhik) to the preceding number (twenty-three) makes it twenty-four. Twenty-four types of divine beings include 10 types of Bhavanpati (abode dwelling) gods including Asura Kumars, 8 types of Vyantara (interstitial) gods including Bhoot and Yaksha, 5 types of Jyotishka (stellar) gods including the sun and the moon and one type of Vaimanik (celestial vehicle dwelling) gods. Their praise is praise of joyous mundane life or attachment and to criticize them is aversion. As such, an aspirant should remain impartial. In Samavayanga the interpretation is twenty-four Tirthankaras instead of divine beings. Twenty-five supporting sentiments of five great vows For details of these refer to Bhavana Yoga by Acharya Shri Anand Rishi ji. Twenty-six chapters of Dashashrutaskandha etc. This is about the extant of teaching (Uddeshana kaal) in a day. Dashashrutaskandha has ten chapters (uddesha), Brihatkalp six and Vyavahara Sutra ten making a total of twenty-six uddeshas. This indicates that one chapter each day should be devoted for teaching these 26 chapters of the three scriptures. Twenty-seven virtues of an ascetic (For these see Samavayanga, 27) These virtues of ascetic are described by Acharya Haribhadra. He has listed these virtues with some variation in his Shishyahita vritti of Aavashyaka Sutra - (1-5) Right practise of five great vows-non-violence, truth, non-stealing, celibacy, nonpossession; (6) renouncing food intake after sunset: (7-11) disciplining five sense organs; (12) true sentiments (bhaava satya)-purifying mind; (13) true means (karan satya)-proper inspection of garb and equipment; (14) forgiveness; (15) detachment or renouncing greed; (16) noble indulgence of mind; (17) noble indulgence of speech; (18) noble indulgence of body: (19-24) protection of six kinds of life forms; (25) association with restraint; (26) enduring pain and discomfort including that of cold; (27) enduring death-like afflictions with equanimity.

Page #582
sacitra uttarAdhyayana sUtra Jaafaiet 378274 [ 434 ] Twenty-eight Prakalp For this see twenty-five chapters of Achaar-Prakalp or Acharanga Sutra and three chapters of Nishitha Sutra. Twenty-nine sinful scriptures 24 Books of text (Sutra), commentary (Vritti) and elaboration (Vartik) of the following eight books of subjects of augury-(1) Bhauma (predictions based on earthquake and other natural calamities), (2) Utpaata (interpreting red rain, reddening of horizon in all directions etc.), (3) Svapna Shastra (dream divining), (4) Anatariksha (divining based on strange events in the sky including comets), (5) Anga Shastra (interpreting throbbing or other unusual activities of the body), (6) Svar Shastra (divining based on breath movement), (7) Vyanjan Shastra (interpreting body marks like moles, and (8) Lakshan Shastra (interpreting physical attributes of man and woman). (25) Vikathaanuyoga-books describing methods of enhancing economic and sexual prowess, like Kamasutra of Vatsyayana, (26) Vidyanuyoga-scriptures describing the practices for attaining special powers like Rohini etc., (27) Mantranuyoga-books detailing success through mantra chanting, (28) Yoganuyoga-scriptures dealing with methods of subjugating people, like hypnotism, mesmerism and the like, (29) Anyatirthikanuyoga-heretic scriptures promoting code of violence. Thirty sources of intense delusion or causes of bondage of intensely deluding karmas (Mahamohaniya karma) For these see Dashashrutaskandha Sutra and Samavayanga Sutra.. Thirty-one unique virtues of the perfected ones (Siddhas) For these see Samavayanga Sutra, 31. Thirty-two kinds of noble associations (yoga samgraha)Counting together of associations of mind, speech, body is yoga samgraha, they are - (1) To criticize own faults before seniors, (2) Not to share confession of faults by others with anyone, (3) To remain steady in conduct even when in trouble, (4) To observe austerity without any mundane desires, (5) To practise study of religion (understanding text and meaning) and that of praxis (inspection etc.), (6) To avoid embellishments, (7) To observe austerities without publicity and desire for respect and honour, (8) To renounce greed, (9) Tolerance, (10) Simplicity, (11) Purity of restraint and truth, (12) Purity of righteousness, (13) Attitude of happiness, (14) To avoid deceit in practicing conduct, (15) Modesty, (16) Patience, (17) Craving for liberation and fear of mundane pleasures, (18) To avoid deceit, (19) To perform noble deeds, (20) To block inflow of karmas, (21) Mending faults, (22) Cultivate apathy for pleasures and comforts, (23) Immaculate practice of basic virtues (great vows), (24) Immaculate practise of secondary virtues (uttara guna), (25) To practice dissociation, (26) To avoid stupor, (27) To be alert and careful every moment in ascetic life, (28) Noble meditation, (29) To remain composed even in face of death-like affliction, (30) To renounce company, (31) To accept expiation, (32) To be true aspirant by accepting ultimate vow (samlekhana) when the end is near. (Samavayanga Sutra, 32) . Thirty-three types of transgressions (ashaatana) For these see Dashashrutaskandha, 3; Samavayanga Sutra, 33; and Shraman Sutra by Upadhyaya Shri Amar Muni.

Page #583
[435] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra battIsavA~ adhyayana : pramAda - sthAna pUrvAloka prastuta adhyayana kA nAma 'pramAda - sthAna' hai| isameM sAdhaka kI sAdhanA ke pramukha vighna pramAda ke kAraNoM kA varNana karake sAdhaka ko unase dUra rahane kI - nivAraNa kI preraNA dI gaI hai| pramAda ke bheda-prabheda aneka prakAra se batAye gaye haiM pramAda ke pramukha bheda 5 haiM - (1) madya (mada), (2) viSaya, (3) kaSAya, (4) vikathA, aura (5) nidrA - nindA athavA nidrA / inhIM ke pandraha avAntara bheda ho jAte haiM; kyoMki viSaya (indriyaviSaya) 5 prakAra ke haiM, kaSAya aura vikathA - donoM ke cAra-cAra bheda haiN| anya apekSA se pramAda ke 8 bheda bhI batAye gaye haiM- (1) ajJAna, (2) saMzaya, (3) mithyAjJAna, (4) rAga, (5) dveSa, (6) smRtibhraMza, (7) dharma ke prati anAdara, aura (8) mana-vacana-kAyA kA duSpraNidhAna / (pravacanasAroddhAra, dvAra 207, gAthA 122 - 123) sAmAnya zabdoM meM pramAda kA abhiprAya hai- ajAgRti, asAvadhAnI, Alasya, aviveka, Atma- lakSya ke prati smRti na rahanA (Negligence) Adi / yaha satya hai ki saMyama yAtrA ke lie sAdhaka ko bhI kucha aparihArya sAdhanoM kI AvazyakatA hotI hai / sAdhanoM ke binA usakA jIvana yApana saMbhava hI nahIM hai| lekina sAdhana apane Apa meM na zubha haiM, na azubha; na acche haiM, na bure| unakI zubhatA - azubhatA upayoktA ke bhAva, manodazAe~, vRtti - pravRttiyA~, rAga-dveSa Adi nirdhArita karate haiN| bhojana zarIra-rakSA ke lie atyAvazyaka hai / kintu yadi bhojana sirpha bhojana ke lie kiyA jAya, svAdiSTa pakavAnoM ko adhika mAtrA meM khA liyA jAya to vahI bhojana udara-vyAdhiyoM aura aneka rogoM kA kAraNa banakara sAdhanA meM vighna bana jAtA hai| zayana aura Asana bhI sAdhaka ke lie Avazyaka haiM, kintu yadi ve strI- napuMsaka se saMsakta hoM to kAma vikAravarddhaka bana jAte haiM, sAdhaka apane mana para niyantraNa na rakha pAyegA aura usakI sAdhanA meM vighna khar3A ho jAyegA / yahI bAta anya sAdhanoM ke viSaya meM bhI satya hai| sAdhaka kA karttavya hai, sAdhanoM ko mAtra sAdhana samajhe aura isI dRSTi se unakA upayoga kare, unake prati moha-mamatva-mUrcchA ke bhAva mana meM na Ane de| rAga-dveSa, Asakti, mithyA- darzana, mohAdi kA tyAga saMsAra ke duHkhoM se mukti aura ekAnta Atmika sukha kI prApti ke lie anivArya hai| pramAda meM ziSyaiSaNA bhI sammilita hai| apane zarIra kI sevA tathA sukha-suvidhA ke lie sAdhaka ko ziSya banAnA ucita nahIM hai| yadyapi sAdhaka ko sahAyaka kI AvazyakatA hotI hai, vaha sahAyaka sAthI muni bhI ho sakatA hai aura ziSya bhI / lekina Avazyaka hai ki vaha dharma meM pravINa aura sAdhanA meM sahAyaka ho / yadi aisA sahAyaka na mile to sAdhaka jJAna-darzana- cAritra se yukta hokara ekAkI vicaraNa kare / pramAda-sthAnoM se bacakara vItarAga ke mArga para calanA caahie| vItarAgI sAdhaka hI mukti prApta karatA hai / prastuta adhyayana meM 111 gAthAe~ haiM /

Page #584
, sacitra uttarAdhyayana sUtra gifaigt 37874 ( 436 ] DVATRIMSH ADHYAYAN : | PRAMAAD-STHAAN Foreview The title of this chapter is Pramaad-sthaan or The Areas of Stupor. It describes the causes of stupor, the main impediment to an aspirant's practices and inspires him to avoid them or remove them. There are many ways the types and sub-types of stupor have been listed - The primary types of stupor (pramaad) are five-(1) pride (madya or mad), (2) sensual indulgence (vishaya), (3) passions (kashaya), (4) opprobrium (vikatha), and (5) sleep (nidra) or slander (ninda). With their sub-types they add up to fifteen; this is because sensual indulgence is of five types (five sense organs), and passion and opprobrium have four types each. From another viewpoint there are said to be eight types of stupor-(1) ignorance, (2) doubt, (3) false knowledge, (4) attachment, (5) aversion, (6) memory loss, (7) disrespect for religion, and (8) ignoble application of mind, speech and body (Pravachanasaroddhara, 207, verses 122-123). Generally speaking stupor denotes - absence of awareness, negligence, lethargy, lack of discretion, forgetfulness about one's true goal etc. It is true that even for an ascetic way of life an aspirant requires some essential means. Without these means it is not possible to sustain the chosen way of life. By themselves means are neither noble nor ignoble; neither good nor bad. Their nature is determined by the thoughts, mental conditions, tendencies, intentions and feelings of attachment and aversion of the subject. Food is very much essential for sustaining body. But if food is taken for the fun of it and delicious dishes are consumed in excessive quantity, then the same food turns into source of gastro-intestinal and many other ailments and in turn an impediment to spiritual practices. Bed and seat are also necessary for an aspirant but if they are spoiled due to contact with females and neuters, then they become cause of sexual excitement. The aspirant would not be able to control his mind and his mental state would not be conducive to spiritual practices. The same is applicable to other means as well. pe.

Page #585
[ 437 ] GIANT 3787477 sacitra uttarAdhyayana sUtra It is the duty of the aspirant to consider means as just that only and utilize them only with this angle. He should not allow feelings of fondness, possession and craving for them to arise in his mind. Renouncing attachment-aversion, infatuation, unrighteousness, fondness and other such sentiments is essential for liberation from worldly miseries and gaining exclusive spiritual bliss. Stupor also includes desire of having disciples. It is not proper for an aspirant to make disciples for providing physical comforts, facilities and other personal services. Although an aspirant needs assistants, they could be chosen from his colleague ascetics and disciples. But it is necessary for the assistant to be competent in codes of conduct and capable of assisting in spiritual practices. If such assistant is not available, an aspirant should embrace knowledge-faith-conduct and move about alone. Avoiding the areas of stupor an aspirant should move on the path of detachment. Only a detached aspirant attains liberation. The chapter has 111 verses.

Page #586
ra sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [ 438] battIsaimaM ajjhayaNaM : pamAyaTThANaM dvAtriMza adhyayana : pramAda-sthAna Chapter-32 : THE AREAS OF STUPOR XO accantakAlassa samUlagassa, savvassa dukkhassa ujo pmokkho| taM bhAsao me paDipuNNacittA, suNeha egaMtahiyaM hiyatthaM // 1 // atyanta (ananta tathA anAdi) kAla ke sabhI duHkhoM tathA unake mUla kAraNoM se jo pramokSa (mukta) karane vAlA hai usako maiM kahatA hU~, pratipUrNa (pUre) mana se suno; (kyoMki yaha) ekAnta (pUrNa rUpa se) hita rUpa hai aura kalyANa ke lie (kalyANakArI) hai|| 1 // Listen with complete attention what I say about that which liberates from all miseries of all times (endless and without beginning) and their root causes; for it is exclusively beneficial and meant for beatitude. (1) nANassa savvassa pagAsaNAe, annANa-mohassa vivjjnnaae| rAgassa dosassa ya saMkhaeNaM, egantasokkhaM samuvei mokkhaM // 2 // sampUrNa jJAna ke pragaTa hone se, ajJAna-moha ke vivarjana (parihAra) se tathA rAga aura dveSa ke sarvathA kSaya (naSTa hone) se jIva ekAnta sukha rUpa (sukha sthAna) mokSa ko prApta karatA hai|| 2 // The soul (living being) attains liberation that is the abode of ultimate bliss through manifestation of all encompassing (right) knowledge, removal of ignorance (delusion) and complete destruction of attachment and aversion. (2) tassesa maggo guru-viddhasevA, vivajjaNA bAlajaNassa duuraa| sajjhAya-egantanisevaNA ya, sutta'tthasaMcintaNayA dhiI y||3|| usa (duHkhoM se mukti aura sukha-prApti) kA yaha mArga hai-(1) gurujanoM aura vRddhoM kI sevA-zuzrUSA karanA, (2) bAla (ajJAnI) janoM se dUra rahanA, (3) svAdhyAya tathA ekAnta sevana, (4) sUtra aura usake artha kA cintana tathA dhairya dhAraNa kiye rahanA // 3 // For that (freedom from miseries and attaining bliss) this is the way-1. to serve the seniors and the elderly, 2. to keep a distance from ignorant people, 3. to undertake self-study and to revel in solitude, and 4. to ponder over the text (scriptures) and its meaning and be patient (in this pursuit). (3) AhAramicche miyamesaNijjaM, sahAyamicche niunntthbuddhiN| nikeyamicchejja vivegajoggaM, samAhikAme samaNe tvssii||4|| samAdhi kI kAmanA (icchA) karane vAlA tapasvI zramaNa parimita aura eSaNIya AhAra kI icchA kare. artha (tatva aura artha) meM nipaNa baddhi vAle sahAyaka kI icchA kare aura strI-paza-napuMsaka se viviktarahita-ekAnta yoga (viyoga-joggaM) sthAna meM rahane kI icchA kre|| 4 //

Page #587
[439] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra An austerity practicing Shraman, desirous of serenity, should wish for limited and allowed food, seek for a knowledgeable and wise assistant and look for lonely place; unfrequented by women, animals and neuters (or hermaphrodites, or) for living. (4) na vA labhejjA niuNaM sahAyaM, guNAhiyaM vA guNao samaM vaa| ekko vi pAvAi vivajjayanto, viharejja kAmesu asjjmaanno||5|| yadi nipuNa sahAyaka, apane se adhika guNoM vAlA athavA samAna guNa vAlA sahAyaka na prApta ho sake to pApoM ko varjita karatA huA aura kAmabhogoM meM anAsakta rahatA huA akelA-ekAkI hI vicaraNa kre||5|| If an expert assistant or a better or equally virtuous one is not available then he should wander alone avoiding sins and getting detached from worldly pleasures. (5) jahA ya aNDappabhavA balAgA, aNDaM balAgappabhavaM jahA y| emeva mohAyayaNaM khu taNhA, mohaM ca taNhAyayaNaM vynti||6|| - jaise bagulI (balAkA) aNDe se utpanna hotI hai aura aNDA bagulI se utpanna hotA hai, vaise hI moha kA Ayatana (ghara-janmasthAna) tRSNA hai aura tRSNA kA Ayatana (ghara-janmasthAna) moha ko kahA gayA hai||6|| As a crane is produced from egg and egg is produced from crane, in the same way the origin of delusion is said to be craving and that of craving is said to be delusion. (6) rAgo ya doso vi ya kammabIyaM, kammaM ca mohappabhavaM vynti| kammaM ca jAI-maraNassa mUlaM, dukkhaM ca jAI-maraNaM vayanti // 7 // rAga aura dveSa ye donoM karma ke bIja haiM aura karma ko moha se utpanna huA kahA gayA hai tathA karma hI janma-maraNa kA mala hai aura janma-maraNa ko hI da:kha kahA gayA hai||7|| Attachment and aversion both are the seeds of karmas and karma is said to have its origin in delusion (moha); also karma alone is at the root of (cycles of) birth and death, and birth and death are said to be misery. (7) dukkhaM hayaM jassa na hoi moho, moho hao jassa na hoi tnnhaa| taNhA hayA jassa na hoi loho, loho hao jassa na kiNcnnaaiN||8|| jisako moha nahIM hotA usakA du:kha naSTa ho jAtA hai, jisako tRSNA nahIM hotI usakA moha naSTa ho jAtA hai, tRSNA ke samApta ho jAne para lobha vinaSTa ho jAtA hai aura jisakA lobha naSTa ho jAtA hai usake pAsa kucha nahIM rahatA, vaha akiMcana ho jAtA hai|| 8 // One who is free of delusion gets rid of misery; one who is free of cravings gets rid of delusion; when craving ends greed is destroyed; and one who is rid of greed has nothing left; he becomes free of possessions. (8) rAgaM ca dosaM ca taheva mohaM, uddhattukAmeNa smuuljaalN| je je uvAyA paDivajjiyavvA, te kittaissAmi ahANupuvviM // 9 //

Page #588
tara sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [440] jo rAga aura dveSa tathA usI prakAra moha ko mUla sahita ukhAr3ane kI icchA karane vAlA hai use jisa-jisa prakAra ke upAya karane-apanAne cAhiye una (upAyoM) kA maiM anukrama se (kramaza:) kathana kruuNgaa|| 9 // For him who wants to uproot attachment, aversion as well as delusion, I shall explain in due order all those means that he must adopt. (9) rasA pagAmaM na niseviyavvA, pAyaM rasA dittikarA nraannN| dittaM ca kAmA samabhiddavanti, dumaM jahA sAuphalaM va pkkhii||10|| rasoM kA adhika sevana na kareM; kyoMki rasa prAyaH unmAda bar3hAne vAle athavA kAmoddIpana karane vAle hote haiM aura (uddIpta mAnava ko) viSaya-bhoga (kAma) usI prakAra utpIr3ita karate haiM jisa prakAra svAdiSTa phala vAle vRkSa ko pakSI karate haiN|| 10 // He should not take tasty food in excessive quantity; because tasty food generally increases excitement or lust, and a lustful person is tormented by carnal desires exactly like a tree laden with tasty fruits is assaulted by birds. (10) jahA davaggI paurindhaNe vaNe, samAruo novasamaM uvei| evindiyaggI vi pagAmabhoiNo, na bambhayArissa hiyAya kssii||11|| jisa prakAra pracura IMdhana vAle jaMgala meM pracaNDa pavana ke sAtha lagI huI dAvAgni kisI upAya se zAMta nahIM hotI usI prakAra ati mAtrA meM athavA apanI icchAnukUla bhojana karane vAle (pagAmaM bhojI) kI indriyAgni (indriyoM meM utpanna huI kAma-vAsanA kI agni) bhI kisI bhI upAya se zAnta nahIM hotI, ata: brahmacArI ke lie (prakAma bhojana) kisI bhI prakAra se hitakArI nahIM hotA // 11 // As a conflagration fanned by strong wind in a dense forest having abundant fuel cannot be extinguished by any means, in the same way the fire of senses (senses caught in fire of lust) in a person who eats food in excess and as much he desires, cannot be extinguished by any means. Therefore excess of tasty food in no way benefits a celibate. (11) vivittasejjAsaNajantiyANaM, omAsaNANaM dmiindiyaannN| na rAgasattU dharisei cittaM, parAio bAhirivosahehiM // 12 // jo vivikta (strI-pazu-napuMsaka se rahita) zayyA aura Asana se niyaMtrita (niyamabaddha) hai, jo alpa AhAra karane vAlA hai, jisane apanI indriyoM kA damana kara liyA hai, usake citta ko rAga-dveSa rUpI zatru usI prakAra parAbhUta nahIM kara sakate jisa prakAra auSadhiyoM se parAjita (samApta) kI huI vyAdhi punaH rogI ko AkrAnta nahIM kara sktii|| 12 // One who is bound by the code of using unspoiled bed and seat (lodging unfrequented by women, neuters and beasts), who takes little or limited food, and who has subdued his senses; his mind cannot be subjugated by foes that are attachment and aversion in the same way as an ailment cured by medicines cannot torment a patient again. (12) jahA birAlAvasahassa mUle, na mUsagANaM vasahI pstthaa| emeva itthInilayassa majjhe, na bambhayArissa khamo nivaaso||13||

Page #589
sacitra uttarAdhyayana sUtra jisa prakAra biDAla (billiyoM) ke nivAsa sthAna ke samIpa ( mUle) mUSakoM (cUhoM ) kA nivAsa prazasta (acchA ) nahIM hotA usI prakAra striyoM ke nivAsa sthAna ke ati nikaTa athavA madhya meM (itthInilayassa majjhe) brahmacArI kA nivAsa ( rahanA) kSamya (ucita) nahIM hai // 13 // As it is not safe for mice to live near the dwelling of cats, in the same way it is not proper for a celibate to live very near or in the middle of houses inhabited by women. (13) na rUva - lAvaNNa - vilAsa -hAsaM, na jaMpiyaM iMgiya-pehiyaM vA / itthINa cittaMsi nivesaittA, daThThe vavasse samaNe tavassI // 14 // striyoM ke rUpa, lAvaNya, vilAsa, hAsa, priya bhASaNa, iMgita ceSTA ( aMga-bhaMgimA) Adi ko (apane) hRdaya meM sthAna dekara tapasvI zramaNa unako dekhane kA prayAsa na kare // 14 // [441] dvAtriMza adhyayana An austerity observing ascetic should have no place in his mind for beauty, charm, laughter, sweet talks, gestures and the like of women; he should also not make any effort to look at them. (14) adaMsaNaM ceva apatthaNaM ca, acintaNaM ceva akittaNaM ca / itthIjaNassAriyajhANajoggaM, hiyaM sayA bambhavae rayANaM // 15 // brahmavrata (brahmacarya) meM sadA rata ( lIna) rahane vAle puruSa (sAdhaka) ke lie striyoM ko na dekhanA, unakI prArthanA (abhilASA) na karanA, unakA cintana (vicAra) bhI na karanA aura unakA kIrtana (kathana-varNana) bhI na karanA hitakArI hai tathA Arya (samyak) dhyAna (sAdhanA) ke lie yogya (ucita) hai // 15 // Not to look at women, not to long for them, not even to think of them or praise them is beneficial for the aspirant always engrossed in the vow of celibacy and it is also proper for practicing noble meditation. ( 15 ) kAmaM tu devIhi vibhUsiyAhiM, na cAiyA khobhaiuM tiguttA / hA vi egantahiyaM ti naccA, vivittavAso muNiNaM pasattho // 16 // yadyapi (mAnaM tu - mAnA ki ) tIna guptiyoM (mana-vacana-kAya ) se gupta muni ko (vastrAlaMkAroM se) vibhUSita deviyA~ bhI subhita - ( unakI sAdhanA se vicalita) nahIM kara sakatIM tathApi ( taba bhI ) ekAnta hita ko jAnakara muni ke lie vivikta (strI- pazu - napuMsaka se rahita ) vAsa hI prazasta hai // 16 // Though even well adorned (with lustrous costumes and ornaments) the goddesses cannot disturb the ascetic disciplined by three restraints (of mind, speech and body), but considering the ultimate benefit only a solitary lodge (devoid of women, animals and neuters) is best for an ascetic. (16) mokkhAbhikaMkhissa vi mANavassa, saMsArabhIrussa Thiyassa dhamme / neyArisaM duttaramatthi loe, jahitthio bAlamaNoharAo // 17 // mokSa kI AkAMkSA vAle, saMsAra se bhayabhIta aura dharma meM sthita manuSya ke lie saMsAra meM itanA dustara kArya aura koI nahIM hai jitanI ki ajJAniyoM (bAla) ke mana (hRdaya) ke haraNa karane vAlI striyA~ (dustara) haiN|| 17 //

Page #590
sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [ 442] To a man, who longs for liberation, is frightened from the cycles of rebirth (samsar) and stable in religion, there is nothing more difficult than women capable of deluding the mind of an ignorant. (17) ee ya saMge samaikkamittA, suhattarA jeva bhavanti sesA / jahA mahAsAgaramuttarittA, naI bhave avi gaMgAsamANA // 18 // ina (uparyukta strI-sambandhI) saMparkoM ko samyak (bhalI prakAra) atikramaNa (pAra) kara lene para zeSa sabhI saMsarga sukha se pAra karane yogya ho jAte haiM jisa prakAra ki mahAsAgara ko tairakara pAra kara lene ke bAda gaMgA jaisI nadiyoM ko pAra kara lenA sukara- sarala ho jAtA hai // 18 // After properly overcoming the aforesaid affinities (relating to women) all other affinities become easy to overcome in the same way as after crossing the ocean it becomes easy to cross rivers like Ganges. (18) kAmANugiddhippabhavaM khu dukkhaM savvassa logassa sadevagassa / iyaM mANasi ca kiMci, tassa'ntagaM gacchai vIyarAgo // 19 // devatAoM sahita sampUrNa loka ke ( prANiyoM ke) jitane bhI zArIrika tathA mAnasika duHkha haiM ve saba kAma (kAmanA-vAsanA) kI anugRddhi ( atizaya Asakti) se utpanna hote haiN| ina duHkhoM kA anta (samApti) kevalI vItarAgI hI kara pAte haiM // 19 // All the physical and mental miseries of living beings of the universe along with divine beings have their origin in intense obsession of lust. Only the detached omniscient is able to put an end to all miseries. (19) jahA ya kiMpAgaphalA maNoramA, raseNa vaNNeNa ya bhujjamANA / te khuDDae jIviya paccamANA, eovamA kAmaguNA vivAge // 20 // jisa prakAra kimpAga phala rasa, rUpa aura khAne meM manorama - cittAkarSaka lagate haiM, kintu pariNAma meM jIvana kA anta kara dete haiN| isI prakAra kAmaguNa bhI vipAka (pariNAma) meM vinAzakArI hote haiN|| 20 // As the fruits of poisonous tree (Kimpaak) are attractive and tasty to look and eat, but their consequence is the end life. In the same way lust is destructive in consequence. (20) je indiyANaM visayA maNunnA, na tesu bhAvaM nisire kayAi / na yA maNunne ma pi kujjA, samAhikAme samaNe tavassI // 21 // samAdhi kI icchA vAlA tapasvI zramaNa indriyoM ke manojJa viSayoM meM kadApi rAgabhAva na kare aura amanojJa viSayoM meM mana se bhI dveSa (dveSabhAva) na kare // 21 // An austerity observing ascetic seeker of serenity must never have attachment for objects enticing to sense organs; he should also not have aversion for those unattractive to sense organs. (21) cakkhussa rUvaM gahaNaM vayanti taM rAgaheDaM tu mnnunnmaahu| taM dosaheuM amaNunnamAhu, samo ya jo tesu sa vIyarAgo // 22 //

Page #591
[443 ] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra cakSu (netroM) kA grahaNa karane yogya viSaya rUpa kahA jAtA hai| yadi vaha manojJa hotA hai to rAga kA kAraNa (hetu) banatA hai aura yadi vaha amanojJa hotA hai to dveSa kA hetu bana jAtA hai| ina donoM (manojJa-amanojJa) sthitiyoM meM jo sama (rAga-dveSAtIta) rahatA hai, vaha vItarAgI hotA hai|| 22 // That which perceives form is called eye. If it (form) is pleasant then it becomes the cause of attachment and if it is unpleasant it becomes the cause of aversion. He who remains equanimous (beyond attachment and aversion) in both the conditions is detached. (22) rUvassa cakkhaM gahaNaM vayanti, cakkhussa rUvaM gahaNaM vynti| rAgassa heuM samaNunnamAhu, dosassa heuM amnnunnmaahu||23|| rUpa kA grahaNa karane vAlA cakSu kahA jAtA hai aura cakSu kA grAhya viSaya rUpa kahalAtA hai| rAga ke hetu ko manojJa kahA hai aura dveSa kA hetu (kAraNa) amanojJa hai|| 23 // That which perceives form is called eye and the object of perception by eye is called form: The cause of attachment is called pleasant and the cause of aversion is unpleasant. (23) rUvesu jo giddhimuvei tivvaM, akAliyaM pAvai se vinnaasN| rAgAure se jahavA payaMge, Aloyalole samuvei mccuN||24|| jo (manojJa) rUpa meM tIvra gRddhi (Asakti.) rakhatA hai, vaha rAga meM Atura hokara akAla meM hI vinAza ko prApta hotA hai, vinaSTa ho jAtA hai jisa prakAra prakAza-lolupa pataMgA mRtyu ko prApta hotA hai, mara jAtA hai|| 24 // . One who is infatuated with pleasant appearance is plagued by attachment to end up in untimely ruin, just as a moth, obsessed by light, is drawn into death. (24) je yAvi dosaM samuvei tivvaM, taMsikkhaNe se u uvei dukkhN| duddantadoseNa saeNa jantU, na kiMci rUvaM avarajjhaI se||25|| (isake viparIta) jo (amanojJa rUpa ke prati) tIvra dveSa karatA hai vaha prANI usI kSaNa apane svayaM ke durdAnta (durdamanIya) dveSa ke kAraNa duHkha hI prApta karatA hai| isameM (manojJa aura amanojJa) rUpa kA kucha bhI aparAdha (doSa) nahIM hai||| 25 // Contrary to this, he who is intensely averse (to unpleasant appearance) instantly suffers pain due to his own insurmountable aversion. There is no fault of appearance (pleasant or unpleasant) in this. (25) egantaratte ruiraMsi rUve, atAlise se kuNaI posN| dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI viraago||26|| jo rucira (sundara) rUpa meM ekAntataH atyadhika anurakta hotA hai vaha atAdRza-kurUpa meM pradveSa karatA hai, vaha ajJAnI du:kha kI pIr3A (kaSTa) ko pAtA hai| kintu virAgI muni unameM (manojJa-amanojJa rUpoM meM) lipta nahIM hotA, rAga-dveSa nahIM karatA // 26 //

Page #592
sacitra uttarAdhyayana sUtra is He who gets exclusively and excessively infatuated with beautiful appearance averse to repulsive appearance. That ignorant suffers pain. But the detached ascetic does not get involved in them (pleasant and unpleasant appearance), does not have attachment or aversion for them. (26) dvAtriMza adhyayana [ 444] rUvANugAsANugae ya jIve, carAcare hiMsai 'NegarUve / cittehi te paritAvei bAle, pIlei attaTThagurU kiliTTe // 27 // manojJa rUpa kI AzA - lAlasA kA anugamana karane vAlA vyakti aneka prakAra se cara-acara ( trasa - sthAvara) jIvoM kI hiMsA karatA hai, eka mAtra apane svArtha ko hI pramukhatA dene vAlA, rAga-dveSa se kliSTa ajJAnI jIva vividha prakAra se unheM (carAcara jIvoM ko) pIr3ita karatA hai // 27 // A person hankering for pleasant appearance indulges in violence towards mobile and immobile beings many ways. Giving importance to his self-interest and tarnished with attachment and aversion, an ignorant being torments those beings various ways. (27) rUvANuvAeNa pariggaheNa, uppAyane rkkhnnsnnioge| vioge kahiM suhaM se ?, saMbhogakAle ya atittilAbhe // 28 // rUpa meM anupAta - anurAga aura parigraha - mamatva ke kAraNa rUpa ke utpAdana, saMrakSaNa aura sanniyoga (vyApAra-vinimaya) tathA vyaya aura viyoga meM use sukha kahA~ ( prApta hotA hai) ? saMbhoga-upabhoga ke samaya bhI use atRpti hI prApta hotI hai, tRpti kA anubhava nahIM hotA // 28 // How can a man derive happiness on account of love and fondness for (pleasant) appearance while he creates, protects, associates (trades and exchanges), expends and loses the same (things that enhance beauty)? Even when he enjoys them he feels unsatisfied, does not ever experience satiety. (28) rUve atitte ya pariggahe ya, sattovasatto na uvei tuTThi / atuTThadoseNa duhI parassa, lobhAvile AyayaI adattaM // 29 // rUpa meM atRpta tathA parigraha (parigrahaNa) meM Asakta uvasakta (atyadhika Asakta) vyakti ko tuSTi-santuSTi nahIM prApta hotI / atuSTi ke doSa se duHkhI tathA lobha se Avila (vyAkula- kaluSita) vyakti dUsaroM kI vastu ko unake dvArA binA diye hI le letA hai - curAtA hai // 29 // A person, not satiated with (pleasant) appearances and intensely obsessed with acquiring them, never gains satisfaction. Aggrieved with the drawback of discontent and overwrought by greed, such person takes belongings of others without being given (steals). (29) tahAbhibhUyassa adattahAriNo, rUve atittassa pariggahe ya / mAyA - musaM vaDDhai lobhadosA, tatthA'vi dukkhA na vimuccaI se // 30 // tRSNA se abhibhUta, dUsare kI vastuoM ko haraNa karane vAlA - - curAne vAlA, rUpa aura parigraha se atRpta vyakti ke lobha doSa ke kAraNa usake kapaTa aura jhUTha bar3hate jAte haiM phira bhI ( kapaTa aura jhUTha kA prayoga karane para bhI) vaha duHkhoM se vimukta nahIM ho pAtA // 30 //

Page #593
[445] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra Overwhelmed by craving, the thief of others' belongings not satiated with appearance and possessions finds that his deceit and lies continue to multiply due to his vice of greed; however, he still (in spite of employing deceit and lie) fails to be emancipated from miseries. (30) mosassa pacchA ya puratthao ya, paogakAle ya duhI durnte| evaM adattANi samAyayanto, rUve atitto duhio annisso||31|| jhUTha bolane se pahale aura bAda meM tathA asatya kA prayoga (bolate) karate samaya bhI vaha duHkhI hotA hai aura usakA pariNAma (anta) bhI da:khamaya hotA hai| isa prakAra adattAdAna (corI) kA AcaraNa karatA huA tathA rUpa se atRpta vyakti du:khI aura anAzrita (AzrayavihIna-nirAdhAra) ho jAtA hai|||31|| He becomes sorrowful before, after and even while telling a lie and the consequences of the act too are painful. Thus the person indulging in theft and also dissatisfied with appearance, becomes miserable and without refuge. (31) rUvANurattassa narassa evaM, katto suhaM hojja kayAi kiMci? tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhaM // 32 // isa prakAra rUpa meM anurakta-Asakta puruSa ko kahA~, kaba aura kitanA sukha prApta ho sakatA hai? jise prApta karane ke lie manuSya itanA duHkha-kaSTa sahatA hai| usake upabhoga meM bhI kleza aura duHkha kA hI anubhava hotA hai|| 32 // Thus when, where and how much happiness can a person, infatuated with appearances gain? For gaining that he suffers so much misery and even while enjoying 'the same he again suffers only pain and misery. (32) emeva rUvammi gao paosaM, uvei dukkhohprNpraao| paduddacitto ya ciNAi kammaM, jaM se puNo hoi duhaM vivaage|| 33 // isI taraha rUpa ke prati pradveSa karane vAlA bhI aneka prakAra kI duHkha paramparAoM ko prApta karatA hai aura vaha pradveSayukta citta vAlA hokara jina karmoM kA saMcaya karatA hai ve karma bhI vipAka-phala pradAna karate samaya duHkharUpa hI hote haiM // 33 // In the same way one who hates appearances also suffers a variety of miseries in succession; and the karmas he accumulates due to aversion-filled mind also come to fruition as pain. (33) rUve viratto maNuo visogo, eeNa dukkhohprNprenn| na lippae bhavamajjhe vi santo, jaleNa vA pokkhrinniiplaasN||34|| (kintu) rUpa se virakta (rAga-dveSahIna) vyakti ko zoka nahIM hotA, vaha ina duHkhoM kI paramparAoM se mukta rahatA hai| jisa prakAra jalAzaya meM puSkariNI meM rahatA huA kamala kA pattA jala se nirlipta rahatA hai usI taraha vaha manuSya bhI saMsAra meM rahatA huA bhI (rUpa ke prati rAga-dveSa se) lipta nahIM hotA // 34 //

Page #594
tara sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [446] (But) a person apathetic to appearances is not aggrieved; he remains free from these sequences of misery. As a lotus leaf, though in a pond, remains unaffected by water, in the same way that person remains unaffected (by attachment and aversion for appearances), though living in the world. (34) soyassa sadaM gahaNaM vayanti, taM rAgaheDaM tu mnnunmaahu| taM dosaheuM amaNunamAhu, samo ya jo tesu sa viiyraago||35|| zrotra (karNendriya) ke viSaya ko zabda kahA gayA hai| jo zabda rAga kA hetu hai use manojJa kahA hai aura amanojJa ko dveSa kA kAraNa batAyA gayA hai lekina jo ina donoM (manojJa aura amanojJa) meM sama-samabhAva rakhatA hai, vaha vItarAga hai|| 35 // That which perceives (hears) sound is called ear. If it (sound) is pleasant then it becomes the cause of attachment and if it is unpleasant it becomes the cause of aversion. He who remains equanimous (beyond attachment and aversion) in both the conditions is detached. (35) sadassa soyaM gahaNaM vayanti, soyassa sadaM gahaNaM vynti| rAgassa heuM samaNunnamAhu, dosassa heuM amnnunnmaahu||36|| zabda ko grahaNa karane vAlA zrotra kahA gayA hai aura zabda ko zrotra kA grAhaka (grahaNa karane yogya viSaya) batAyA gayA hai| usameM jo zabda rAga kA hetu hotA hai use samanojJa aura dveSa ke hetu ko amanojJa kahA gayA hai|| 36 // That which hears sound is called ear and the object of hearing by ear is called sound. The cause of attachment is called pleasant and the cause of aversion is unpleasant. (36) saddesu jo giddhimuvei tivvaM, akAliyaM pAvai se vinnaasN| rAgAure hariNamige va muddhe, sadde atitte samuvei mccuN|| 37 // jo (manojJa) zabdoM meM tIvra gRddhi-Asakti rakhatA hai vaha rAga meM Atura vyakti akAla meM hI vinaSTa ho jAtA hai, ThIka usI prakAra jisa taraha zabda meM atyAsakta mUr3ha banA huA hariNa (mRga-pazu) mRtyu ko prApta karatA hai, mara jAtA hai|| 37 // . One who is infatuated with pleasant sound is plagued by attachment to end up in untimely ruin, just as a deer, obsessed by sound (music), is drawn into death. (37) je yAvi dosaM samuvei tivvaM, taMsikkhaNe se u uvei dukkhN| duddantadoseNa saeNa jantU, na kiMci sadaM avarajjhaI se||38|| aura jo (amanojJa) zabda ke prati tIvra dveSa karatA hai vaha prANI usI kSaNa apane durdAnta dveSa ke kAraNa duHkha kA upArjana karatA hai| isameM zabda kA kiMcit bhI aparAdha (doSa) nahIM hotA // 38 // Contrary to this, he who is intensely averse (to unpleasant sound) instantly suffers pain due to his own insurmountable aversion. There is no fault of sound (pleasant or unpleasant) in this. (38)

Page #595
[447] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra egantaratte ruiraMsi sadde, atAlise se kuNaI posN| dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI viraago|| 39 // jo rucira (priya) zabdoM meM ekAnta rUpa se atyadhika Asakta hotA hai aura atAdRza (pratikUla) zabda meM pradveSa karatA hai vaha ajJAnI du:kha ke samUha se pIr3A prApta karatA hai| lekina virAgI muni usameM lipta nahIM hotA (nirlipta rahatA hai) // 39 // He who gets exclusively and excessively infatuated with enchanting sound is averse to repulsive sound. That ignorant suffers pain. But the detached ascetic does not get involved in them (pleasant and unpleasant sound), does not have attachment or aversion for them. (39) saddANugAsANugae ya jIve, carAcare hiMsai 'nnegruuve| cittehi te pariyAvei bAle, pIlei attaTThagurU kilitte||40|| (manojJa) zabda kI icchA karane vAlA aneka prakAra se carAcara-trasa-sthAvara jIvoM kI hiMsA karatA hai| apane hI svArtha ko pradhAnatA dene vAlA kliSTa ajJAnI vyakti unheM (una jIvoM ko) vibhinna prakAra se paritApita aura pIr3ita karatA hai|| 40 // A person hankering for pleasant sound indulges in violence towards mobile and immobile beings many ways. Giving importance to his self-interest and tarnished with attachment and aversion, an ignorant being torments those beings various ways. (40) sadANuvAeNa pariggaheNa, uppAyaNe rkkhnn-snnioge| vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilaabhe||41|| zabda ke prati adhika anurAga aura mamatva (parigraha) ke kAraNa usake utpAdana (utpanna karane) evaM rakSA karane, sanniyoga meM tathA vyaya aura viyoga meM sukha kahA~ hai? usake upabhoga samaya meM bhI atRpti hI milatI hai, tRpti prApta nahIM hotI // 41 // How can a man derive happiness on account of love and fondness for (pleasant) sound while he creates, protects, associates (trades and exchanges), expends and loses the same things that enhance sweetness of sound)? Even when he enjoys them he feels unsatisfied, does not ever experience satiety. (41) sadde atitte ya pariggahe ya, sattovasatto na uvei tuttuiN| atuTThidoseNa duhI parassa, lobhAvile AyayaI adattaM // 42 // zabda meM atRpta aura parigraha meM pragAr3ha Asakta vyakti ko tuSTi prApta nahIM hotii| asaMtuSTi ke duHkha se duHkhI tathA lobha se vyAkula vyakti dUsaroM kI adatta vastuoM ko le letA hai-corI karatA hai|| 42 // A person, not satiated with (pleasant) sounds and intensely obsessed with acquiring them, never gains satisfaction. Aggrieved with the drawback of discontentment and overwrought by greed, such person takes belongings of others without being given (steals). (42)

Page #596
sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [448] taNhAbhibhUyassa adattahAriNo, sadde atittassa pariggahe y| mAyAmusaM vaDDha lobhadosA, tatthAvi dukkhA na vimuccaI se||43|| tRSNA se abhibhUta, adatta vastuoM ko grahaNa karane-haraNa karane-curAne vAlA, zabda aura parigraha se atRpta hone vAle vyakti kA usake lobha janita doSa ke kAraNa kapaTa aura jhUTha bar3hatA jAtA hai| lekina kapaTa aura jhUTha ke prayoga se bhI usakA du:kha nahIM miTatA // 43 // Overwhelmed by craving, the thief of others' belongings, not satiated with sound and possessions finds that his deceit and lies continue to multiply due to his vice of greed; however, he still (in spite of employing deceit and lie) fails to be emancipated from miseries. (43) mosassa pacchA ya puratthao ya, paogakAle ya duhI durnte| evaM adattANi samAyayanto, sadde atitto duhio annisso||44|| mRSA (jhUTha) bolane se pahale, bolane ke pazcAt aura bolate samaya bhI vaha du:khI hotA hai aura usakA anta-pariNAma bhI duHkharUpa hotA hai| isa taraha zabda meM atRpta (vyakti) adattAdAna-coriyA~ karatA haA da:khI tathA anAzrita ho jAtA hai||44|| He becomes sorrowful before, after and even while telling a lie and the consequences of the act too are painful. Thus the person indulging in theft and also not satiated with sound, becomes miserable and without refuge. (44) saddANurattassa narassa evaM, katto suhaM hojja kayAi kiMci? tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhN||45|| isa taraha zabda meM anurakta-Asakta manuSya ko kahA~, kaba aura kitane sukha kI prApti ho sakatI hai? jisake lie vaha itane kleza aura kaSTa sahana karatA hai tathA usake (usa sukha ke) upabhoga meM bhI use kleza aura kaSTa kA hI anubhava hotA hai|| 45 // Thus when, where and how much happiness can a person, infatuated with sounds gain? For gaining that he suffers so much misery and even while enjoying the same he again suffers only pain and misery. (45) emeva saddammi gao paosaM, uvei dukkhohprNpraao| paduddacitto ya ciNAi kamma, jaM se puNo hoi duhaM vivaage|| 46 // isI taraha jo amanojJa-apriya zabdoM meM pradveSa karatA hai vaha bhI aneka prakAra kI du:kha paramparAoM-paripATiyoM ko utpanna karatA hai aura praduSTacitta se vaha jina karmoM kA saMcaya karatA hai vahI punaH vipAka-phalapradAna ke samaya duHkharUpa hI hote haiN| 46 // In the same way one who hates sounds also suffers a variety of miseries in succession; and the karmas he accumulates due to aversion-filled mind also come to fruition as pain. (46) sadde viratto maNuo visogo, eeNa dukkhohprNprenn| na lippae bhavamajhe vi santo, jaleNa vA pokkhrinniiplaasN||47||

Page #597
rUpa Asakti zabda Asakti gandha Asakti CEBER rasa Asakti REEEE citra kramAMka 58 ILLUSTRATION No. 58

Page #598
citra paricaya 58 | Illustration No. 58 viSayoM kI Asakti kA kaTu phala - 1 rUpa meM Asakta pataMgA, zabda meM Asakta mugdha hariNa, gaMdha meM Asakta sarpa aura rasa meM Asakta matsya jisa prakAra vinAza ko prApta hote haiM, usI prakAra ina viSayoM meM Asakta ajJAnI prANI duHkhI hotA hai| -adhyayana 32, sU. 24, 37, 50, 63 9555555555555555555555555555555555))))))))))))))) BITTER CONSEQUENCE OF OBSESSION WITH SENSUAL PLEASURES -1 As a moth obsessed with appearance (colour), a deer obsessed with sound, a serpent obsessed with fragrance, and a fish obsessed with taste get destroyed, in the same way the ignorant obsessed with these sensual pleasures end sup in misery. -Chapter 32, Aphorism 24, 37, 50, 63 e5555555555555555555555555555555555se

Page #599
[449] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra zabda (manojJa tathA amanojJa donoM prakAra ke zabda) se virakta-udAsIna vyakti ko zoka-avasAda nahIM hotA aura vaha isa prakAra kI duHkha paramparAoM-zrRMkhalAoM se bhI dUra rahatA hai tathA jisa prakAra jala meM rahatA huA bhI kamala-patra jala se nirlipta rahatA hai usI prakAra manojJa aura amanojJa zabdoM se virakta vyakti bhI saMsAra meM rahatA huA bhI una zabdoM meM lipta nahIM hotaa|| 47 // (But) a person apathetic to sounds is not aggrieved; he remains free from these sequences of misery. As a lotus leaf, though in a pond, remains unaffected by water, in the same way that person remains unaffected (by attachment and aversion for sounds), though living in the world. (47) ghANassa gandhaM gahaNaM vayanti, taM rAgaheDaM tu mnnunnmaahu| taM dosaheuM amaNunnamAhu, samo ya jo tesu sa viiyraago||48|| ghrANa (ghrANendriya-nAsikA) ke grAhya viSaya ko gaMdha kahA jAtA hai| rAga ke hetu gandha ko manojJa (sugandha) kahA jAtA hai aura jo dveSa kA hetu banatI hai vaha amanojJa (durgandha) kahalAtI hai| jo gandha meM sama rahatA hai, vaha vItarAga hai|| 48 // That which perceives smell is called nose. If it (smell) is pleasant then it becomes the cause of attachment and if it is unpleasant it becomes the cause of aversion. He who remains equanimous (beyond attachment and aversion) in both the conditions is detached. (48) . gandhassa ghANaM gahaNaM vayanti, ghANassa gandhaM gahaNaM vynti| rAgassa heuM samaNunnamAhu, dosassa heuM amnnunnmaahu||49|| gandha ko grahaNa karane vAlA ghrANa hai aura ghrANa kA grAhya viSaya gandha kahI jAtI hai| rAga ko utpanna karane vAlI-kAraNabhUta samanojJa gandha hai aura dveSa kI kAraNabhUta amanojJa gandha hai|| 49 // That which sniffs smell is called nose and the object of sniffing by nose is called smell. The cause of attachment is called pleasant and the cause of aversion is unpleasant. (49) gandhesu jo giddhimuvei tivvaM, akAliyaM pAvai se vinnaasN| __ rAgAure osahigandhagiddhe, sappe bilAo viva nikkhmnte||50|| jo (manojJa) gandha meM tIvra rUpa se Asakta rahatA hai vaha akAla (asamaya) meM vinaSTa ho jAtA hai| jisa prakAra auSadhiyoM kI gandha meM gRddha rAga se Atura banA huA sarpa bila se bAhara nikalate hI vinaSTa ho jAtA hai|| 50 // One who is infatuated with pleasant smell is plagued by attachment to end up in untimely ruin, just as a snake, obsessed by smell (fragrance of herbs), is drawn into death the moment it is out of its hole. (50) je yAvi dosaM samuvei tivvaM, taMsikkhaNe se u uvei dukkhN| duddantadoseNa saeNa jantU, na kiMci gandhaM avarajjhaI se||51|| jo amanojJa gandha meM atyadhika tIvra dveSa karatA hai, vaha usI kSaNa apane durdamanIya dveSa ke kAraNa du:khI ho jAtA hai| isameM gandha kA koI doSa nahIM hai||51||

Page #600
nA sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [450] Contrary to this, he who is intensely averse (to unpleasant smell) instantly suffers pain due to his own insurmountable aversion. There is no fault of smell (pleasant or unpleasant) in this. (51) egantaratte ruiraMsi gandhe, atAlise se kuNaI posN| dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI viraago||52|| jo rucira (priya-manojJa) sugandha meM atyadhika gRddha rahatA hai aura atAdRza (apriya-amanojJa) gandha meM pradveSa karatA hai vaha ajJAnI jIva du:kha ke samUha ko prApta karatA hai| lekina virAgI muni usase (priya-apriya gaMdha meM rAga-dveSa na karake) lipta nahIM hotA // 52 // He who gets exclusively and excessively infatuated with enchanting fragrance is averse to repulsive smell. That ignorant suffers pain. But the detached ascetic does not get involved in them (pleasant and unpleasant smell), does not have attachment or aversion for them. (52) gandhANugAsANugae ya jIve, carAcare hiMsai 'nnegruuve| cittehi te paritAvei bAle, pIlei attadvagurU kilitte||53|| priya sugandha kI AzA ke pIche daur3atA huA jIva carAcara-trasa-sthAvara jIvoM kI aneka rUpa se hiMsA karatA hai| apane hI svArtha ko pramukhatA dene vAlA kliSTa ajJAnI unheM-una jIvoM ko vicitra-vicitra prakAra se paritApita aura pIr3ita karatA hai|| 53 // A person hankering for pleasant smell indulges in violence towards mobile and immobile beings many ways. Giving importance to his self-interest and tarnished with attachment and aversion, an ignorant being torments those beings various ways. (53) gandhANuvAeNa pariggaheNa, uppAyaNe rkkhnnsnnioge| vae vioge ya kahiM suhaM se?, saMbhogakAle ya atittilaabhe||54|| gaMdha (priya sugandha) ke prati atyadhika rAga aura parigraha-mamatva ke kAraNa gaMdha ko utpanna karane, usakI rakSA karane aura sanniyojana, vyaya tathA viyoga meM sukha kahA~ hai aura upabhoga ke samaya bhI atRpti hI prApta hotI hai (yaha bhI duHkha hI hai)|| 54 // How can a man derive happiness on account of love and fondness for fragrance while he creates, protects, associates (trades and exchanges), expends and loses the same (things that enhance fragrance)? Even when he enjoys them he feels unsatisfied, does not ever experience satiety. (54) gandhe atitte ya pariggahe ya, sattovasatto na uvei tuddhei| atuTThidoseNa duhI parassa, lobhAvile AyayaI adattaM // 55 // gaMdha meM atRpta (asaMtuSTa) aura usake (gandha ke) parigrahaNa meM atyadhika Asakta vyakti ko tuSTi prApta nahIM hotii| vaha atuSTi se duHkhI aura lobha kI vyAkulatA-adhikatA ke kAraNa dUsaroM kI na dI huI vastu ko grahaNa kara letA hai, adattAdAna-corI karatA hai|| 55 //

Page #601
sacitra uttarAdhyayana sUtra A person, not satiated with fragrances and intensely obsessed with acquiring them, never gains satisfaction. Aggrieved with the drawback of discontentment and overwrought by greed, such person takes belongings of others without being given (steals). (55) tahAbhibhUyassa adattahAriNo, gandhe atittassa pariggahe ya / mAyAmusaM vaDDhai lobhadosA, tatthAvi dukkhA na vimuccaI se // 56 // [451] dvAtriMza adhyayana tRSNA se abhibhUta tathA gandha aura parigraha meM atRpta, dUsaroM kI vastuoM ko curAne vAle ke lobha kI burAI se kapaTa aura jhUTha bar3ha jAte haiN| kapaTa aura jhUTha kA prayoga karane para bhI usakA duHkha samApta nahIM hotA, duHkha se mukti nahIM milatI // 56 // Overwhelmed by craving, the thief of others' belongings, not satiated with smell and possessions finds that his deceit and lies continue to multiply due to his vice of greed; however, he still (in spite of employing deceit and lie) fails to be emancipated from miseries. (56) mosassa pacchA ya puratthao ya, paogakAle ya duhI durante / evaM adattANi samAyayanto, gandhe atitto duhio aNisso // 57 // asatya-prayoga-mithyA bolane se pahale, usake pazcAt aura jhUTha bolate samaya bhI vaha duHkhI hotA hai aura usakA anta bhI duHkhapUrNa hI hotA hai| isa prakAra gandha meM atRpta, sugandhita vastuoM kI coriyA~ karane vAlA vyakti duHkhI aura anAzrita ho jAtA hai // 57 // He becomes sorrowful before, after and even while telling a lie and the consequences of the act too are painful. Thus the person indulging in theft and also not satiated with fragrance, becomes miserable and without refuge. (57) gandhANurattassa narassa evaM katto suhaM hojja kayAi kiMci ? tatthovabhoge vi kilesadukkhaM, nivvattaI jassa kaeNa dukkhaM // 58 // isa taraha gaMdha meM Asakta mAnava ko kadApi aura kucha bhI sukha kaise prApta ho sakatA hai ? jisake lie vaha duHkha sahana karatA hai, usake upabhoga meM bhI use kleza aura duHkha kI hI prApti hotI hai // 58 // Thus when, where and how much happiness can a person, infatuated with fragrance gain? For gaining that he suffers so much misery and even while enjoying the same he again suffers only pain and misery. (58) emeva gandhammi gao paosaM, uvei dukkhohaparaMparAo / paTThacitto ya ciNAi kammaM, jaM se puNo hoi duhaM vivAge // 59 // isI taraha jo (apriya - amanojJa) gandha meM pradveSa karatA hai, use duHkha samUha kI paraMparAe~ prApta hotI haiN| vaha dveSayukta hRdaya se jina karmoM kA saMcaya karatA hai vahI karma phalabhoga ke samaya duHkhadAyI bana jAte haiM // 59 // In the same way one who hates stink also suffers a variety of miseries in succession; and the karmas he accumulates due to aversion-filled mind also come to fruition as pain. (59)

Page #602
In sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [452] gandhe viratto maNuo visogo, eeNa dukkhohprNprenn| na lippaI bhavamajjhe vi santo, jaleNa vA pokkhrinnii-plaasN||60|| gaMdha (manojJa aura amanojJa) se virakta manuSya ko avasAda (zoka) nahIM hotA, vaha saMsAra meM rahatA huA bhI du:kha paramparAoM se usI prakAra lipta nahIM hotA jisa prakAra jala meM rahatA huA bhI kamalapatra jala se nirlipta rahatA hai|| 60 // (But) A person apathetic to smells is not aggrieved; he remains free from these sequences of misery. As a lotus leaf, though in a pond, remains unaffected by water, in the same way that person remains unaffected (by attachment and aversion for smells), though living in the world. (60) jibbhAe rasaM gahaNaM vayanti, taM rAgaheuM tu mnnunnmaahu| taM dosaheuM amaNunnamAhu, samo ya jo tesu sa viiyraago||61|| . jihvA kA grAhya viSaya rasa (svAda) hai| jo rasa rAga kA hetu banatA hai use manojJa kahA jAtA hai aura jo rasa dveSa utpanna karane vAlA hotA hai, vaha amanojJa kahalAtA hai tathA jo rasa meM sama-samabhAva rakhatA hai, vaha vItarAgI hotA hai|| 61 // That which perceives taste is called tongue. If it (taste) is pleasant then it becomes the cause of attachment and if it is unpleasant it becomes the cause of aversion. He who remains equanimous (beyond attachment and aversion) in both the conditions is detached. (61) rasassa jibbhaM gahaNaM vayanti, jibbhAe rasaM gahaNaM vynti| rAgassa heuM samaNunnamAhu, dosassa heuM amnnunnmaahu||62|| jihvA ko rasa kI grahaNa karane vAlI aura rasa ko jihvA kA grAhya viSaya kahA jAtA hai| rAga ke hetu rasa ko samanojJa aura dveSa ke kAraNabhUta rasa ko amanojJa kahA gayA hai|| 62 // That which savours taste is called tongue and the object of savouring by tongue is called taste. The cause of attachment is called pleasant and the cause of aversion is unpleasant. (62) rasesu jo giddhimuvei tivvaM, akAliyaM pAvai se vinnaasN| rAgAure vaDisavibhinnakAe, macche jahA aamisbhoggiddhe||63|| jo vyakti (manojJa) rasoM meM atyanta gRddha hotA hai vaha akAla meM usI taraha vinAza ko pAtA hai jisa prakAra mA~sa-bhojana ke lubdhaka rAgAtura matsya kA zarIra (galA-kaMTha) lohe ke kA~Te se biMdha jAtA hai (aura usakI mRtyu ho jAtI hai)|| 63 // One who is infatuated with pleasant taste is plagued by attachment to end up in untimely ruin, just as a fish, obsessed by taste (taste of a shred of meat), is hooked to death on swallowing the bait. (63) je yAvi dosaM samuvei tivvaM, taMsikkhaNe se u uvei dukkhN| duintadoseNa saeNa jantU, rasaM na kiMci avarajjhaI se||64||

Page #603
[453 ] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra jo amanojJa rasa ke prati tIvra-atyanta ugra dveSa karatA hai vaha prANI usI kSaNa (tatkAla) apane durdamya dveSa-doSa ke phalasvarUpa duHkha pAtA hai| isa (du:kha) meM rasa kA bilkula bhI aparAdha athavA doSa nahIM hai| 64 // Contrary to this, he who is intensely averse (to unpleasant taste) instantly suffers pain due to his own insurmountable aversion. There is no fault of taste (pleasant or unpleasant) in this. (64) egantaratte ruire rasammi, atAlise se kuNaI posN| dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI viraago||65|| jo vyakti rucira (rucikara-svAda) rasa meM atyadhika rakta ho jAtA hai aura usake pratikUla (arucikara-rasa-svAda) rasa meM dveSa karatA hai vaha ajJAnI duHkhajanya pIr3A (kaSTa) ko pAtA hai| lekina virakta muni (manojJa-amanojJa rasa-sambandhI rAga-dveSa meM) lipta nahIM hotaa||65|| He who gets exclusively and excessively infatuated with delicious taste is averse to 'repulsive taste. That ignorant suffers pain. But the detached ascetic does not get involved in them (pleasant and unpleasant taste), does not have attachment or aversion for them. (65) rasANugAsANugae ya jIve, carAcare hiMsai 'nnegruuve| cittehi te paritAvei bAle, pIlei attaTThagurU kilitte||66|| rasa kI AzA karatA huA jIva aneka prakAra se carAcara (trasa-sthAvara) jIvoM kI hiMsA karatA hai| apane svArtha ko hI sarvopari mAnane vAlA kliSTa ajJAnI una (carAcara) jIvoM ko vicitra-vicitra prakAra se anutApita aura pIr3ita karatA hai||66|| A person hankering for pleasant taste indulges in violence towards mobile and immobile beings many ways. Giving importance to his self-interest and tarnished with attachment and aversion, an ignorant being torments those beings various ways. (66) rasANuvAeNa pariggaheNa, upyAyaNe rkkhnnsnnioge| vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilaabhe||67|| (manojJa) rasa meM adhika rAga aura parigraha meM mamatva hone se usa (rasa) ko utpanna karane, usakI bhalI-bhA~ti rakSA karane, sanniyoga tathA vyaya aura viyoga meM use sukha kaise mila sakatA hai? aura usa manojJa rasa kA upabhoga karate samaya bhI atRpti kA hI duHkha hotA hai, tRpti nahIM hotii|| 67 // How can a man derive happiness on account of love and fondness for delicious taste while he creates, protects, associates (trades and exchanges), expends and loses the same things that enhance delicious taste)? Even when he enjoys them he feels unsatisfied, does not ever experience satiety. (67) rase atitte ya pariggahe ya, sattovasatto na uvei tuttttiN| atuTThidoseNa duhI parassa, lobhAvile AyayaI adttN||68||

Page #604
in sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [454] rasa meM atRpta aura usake parigraha meM atyadhika Asakta-race-pace rahane vAle (sattovasatto) vyakti ko tuSTi kI prApti nahIM ho pAtI, vaha apane asaMtuSTi doSa se du:khI aura lobhAviSTa hokara dUsaroM ke padArtha (rasayukta padArtha) unake binA diye hI, adatta rUpa se le letA hai, curA letA hai|| 68 // A person, not satiated with delicious taste and intensely obsessed with acquiring that, never gains satisfaction. Aggrieved with the drawback of discontentment and overwrought by greed, such person takes belongings of others without being given (steals). (68) taNhAbhibhUyassa adattahAriNo, rase atittassa pariggahe y| mAyAmasaM vaDDhai lobhadosA, tatthAvi dukkhA na vimuccaI se||69|| tRSNA se abhibhUta (parAjita), rasa aura parigraha se atRpta, dUsaroM ke rasayukta padArthoM kA apaharaNa karane vAle ke lobha-doSa ke kAraNa kapaTa aura mRSA (asatya) bar3ha jAte haiN| kintu ina (kapaTa aura asatya) kA prayoga karane para bhI usakA du:kha nahIM mitttaa|| 69 // Overwhelmed by craving, the thief of others' belongings, not satiated with delicious taste and possessions finds that his deceit and lies continue to multiply due to his vice of greed; however, he still (in spite of employing deceit and lie) fails to be emancipated from miseries. (69) mosassa pacchA ya puratthao ya, paogakAle ya duhI durnte| . evaM adattANi samAyayanto, rase atitto duhio annisso||70|| mithyA bhASaNa karane se pahale, usake bAda tathA mithyA bolate samaya bhI vaha duHkhI hotA hai aura usakA anta bhI duHkhapUrNa hotA hai| isa prakAra rasa meM atRpta hokara, corI karatA huA vaha duHkhita aura nirAzrita ho jAtA // 70 // He becomes sorrowful before, after and even while telling a lie and the consequences of the act too are painful. Thus the person indulging in theft and also not satiated with delicious taste, becomes miserable and without refuge. (70) rasANurattassa narassa evaM, katto suhaM hojja kayAi kiMci? tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhaM // 71 // isa taraha rasa (svAda) meM adhika Asakta mAnava ko kadAcit bhI sukha kahA~ se prApta ho sakatA hai? jisako prApta karane ke lie vaha itane duHkha uThAtA hai, usake upabhoga meM bhI duHkha aura kleza hI hotA hai|| 71 // Thus when, where and how much happiness can a person, infatuated with delicious taste gain? For gaining that he suffers so much misery and even while enjoying the same he again suffers only pain and misery. (71) emeva rasammi gao paosaM, uvei dukkhohprNpraao| paduddacitto ya ciNAi kamma, jaM se puNo hoi duhaM vivaage||72||

Page #605
sacitra uttarAdhyayana sUtra isI taraha (amanojJa) rasa meM dveSa karane vAlA vyakti bhI duHkha kI paramparAe~ prApta karatA hai / praduSTa citta se jina karmoM kA saMcaya karatA hai vahI punaH vipAka ke samaya duHkha rUpa ho jAte haiM // 72 // In the same way one who hates repulsive taste also suffers a variety of miseries in succession; and the karmas he accumulates due to aversion-filled mind also come to fruition as pain. (72) [455] dvAtriMza adhyayana rase viratto o visogo, eeNa dukkhohaparaMpareNa / na lippaI bhavamajjhe vi santo, jaleNa vA pokkhariNIpalAsaM // 73 // rasa meM rakta na hone vAlA manuSya avasAda nahIM karatA / jisa prakAra jala meM rahatA huA kamala-patra jala se lipta nahIM hotA, usI prakAra saMsAra meM rahatA huA bhI vaha mAnava isa duHkha saMpAta kI paraMparA se lipta nahIM hotA // 73 // (But) A person apathetic to taste is not aggrieved; he remains free from these sequences of misery. As a lotus leaf, though in a pond, remains unaffected by water, in the same way that person remains unaffected (by attachment and aversion for taste), though living in the world. (73) kAyassa phAsaM gahaNaM vayanti taM rAgaheDaM tu maNunnamAhu / dosa amantramAhu, samo ya jo tesu sa vIyarAgo // 74 // sparza ko kAya (zarIra) kA grAhya viSaya kahA jAtA hai| jo sparza rAga kA hetu hotA hai use manojJa kahA jAtA hai aura jisa sparza ke kAraNa dveSa utpanna hotA hai, vaha amanojJa kahalAtA hai tathA jo ina donoM meM sama (samabhAvayukta) rahatA hai, vaha vItarAgI hai // 74 // That which perceives touch is called body. If it (touch) is pleasant then it becomes the cause of attachment and if it is unpleasant it becomes the cause of aversion. He who remains equanimous (beyond attachment and aversion) in both the conditions is detached. (74) phAsassa kAyaM gahaNaM vayanti, kAyassa phAsaM gahaNaM vayanti / rAgassa he samaNunnamAhu, dosassa heuM amaNunnamAhu // 75 // kAya ko sparza kA grAhaka aura sparza ko kAya kA grAhya viSaya kahA jAtA hai| jo sparza rAga kA hetu hai vaha samanojJa kahA jAtA hai aura dveSa kA hetu-kAraNa sparza amanojJa kahA jAtA hai // 75 // That which experiences touch is called body and what is experienced by body is called touch. The cause of attachment is called pleasant and the cause of aversion is unpleasant. (75) phAsesu jo giddhamuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure sIyajalAvasanne, gAhaggahIe mahise va ranne // 76 // jo (manojJa) sparza meM tIvratApUrvaka gRddha hai, vaha akAla meM hI vinAza ko prApta hotA hai usI prakAra jaise vana meM zItala jala ke sparza meM Atura banA huA bhaiMsA magara ( grAha) dvArA pakar3a liyA jAtA hai // 76 //

Page #606
tara sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [456] One who is infatuated with pleasant touch is plagued by attachment to end up in untimely ruin, just as a buffalo, obsessed by touch (touch of cold water), is caught by a crocodile. (76) - je yAvi dosaM samuvei tivvaM, taMsikkhaNe se u uvei dukkhN| duintadoseNa saeNa jantU, na kiMci phAsaM avarajjhaI se||77|| jo amanojJa sparza meM tIvra dveSa karatA hai vaha prANI tatkAla usI kSaNa apane hI durdamanIya doSa ke kAraNa duHkha pAtA hai| isameM sparza kA kucha bhI aparAdha yA doSa nahIM hai|| 77 // Contrary to this, he who is intensely averse (to unpleasant touch) instantly suffers pain due to his own insurmountable aversion. There is no fault of touch (pleasant or unpleasant) in this. (77) egantaratte ruiraMsi phAse, atAlise se kuNaI posN| dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI viraago||78|| jo rucira (sukhada rucikara) sparza meM atyadhika Asakta hotA hai tathA isake viparIta arucikara-asukhada sparza ke prati pradveSa (vizeSa dveSa) rakhatA hai, vaha ajJAnI duHkhajanita pIr3A ko prApta karatA hai tathA virAgI muni (sukhada aura du:khada donoM prakAra ke sparzoM meM rAga-dveSa na karake) unameM lipta nahIM hotA // 78 // He who gets exclusively and excessively infatuated with pleasant touch is averse to repulsive touch. That ignorant suffers pain. But the detached ascetic does not get involved in them (pleasant and unpleasant touch), does not have attachment or aversion for them. (78) phAsANugAsANugae ya jIve, carAcare hiMsai 'nnegruuve| cittehi te paritAvei bAle, pIlei attaTThagurU kilitte||79|| (manojJa) sparza kI prApti kI AzA kA anugamana karane vAlA aneka prakAra ke cara-acara (trasa-sthAvara) jIvoM kI hiMsA karatA hai| apane svArtha ko gurutara (sarva pramukha) mAnane vAlA vaha rAga-dveSa se pIDita-kliSTa ajJAnI vividha prakAra se una jIvoM ko paritApa detA hai aura pIDita karatA hai|| 79 // A person hankering for pleasant touch indulges in violence towards mobile and immobile beings many ways. Giving importance to his self-interest and tarnished with attachment and aversion, an ignorant being torments those beings various ways. (79) phAsANuvAeNa pariggaheNa, upyAyaNe rkkhnnsnnioge| vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilaabhe||80|| manojJa sparza ke prati anurakti aura parigraha ke prati mamatva hone se usake utpAdana, surakSA aura vyavasthA (sanniyoga) meM tathA vyaya aura viyoga meM use sukha kahA~ ? tathA upabhoga karate samaya bhI tRpti kA lAbha nahIM hotA // 80 //

Page #607
sparza Asakti mohase bandhana vItarAga dazA FARSHAN citra kramAMka 59 ILLUSTRATION No. 59

Page #608
| citra paricaya 59 Illustration No. 59 viSayoM kI Asakti kA kaTu phala - 2 (1) zItala jala kA lobhI bhaiMsA aura hathinI ke moha meM andhA hAthI-rAgabhAva ke kAraNa vinAza ko prApta hote haiN| (2) jala meM kamala kI bhA~ti nirlepa vItarAga puruSa sadA zAnta evaM prasanna rahate haiN| -adhyayana 32, sU. 76-79, 99 ))))))))))))))))))))))5555555555555555555550 BITTER CONSEQUENCE OF OBSESSION WITH SENSUAL PLEASURES-2 (1) A buffalo obsessed with cool water and a bull-elephant blind with the lust for she-elephant embrace disaster. (2) Like a lotus unaffected by water a detached person is always serene and blissful. -Chapter 32, Aphorism 76-79, 99 055555555555555555555555555555555550

Page #609
[457] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra How can a man derive happiness on account of love and fondness for pleasant touch while he creates, protects, associates (trades and exchanges), expends and loses the same things that enhance pleasant touch). Even when he enjoys them he feels unsatisfied, does not ever experience satiety. (80) phAse atitte ya pariggahe ya, sattovasatto na uvei tussttuiN| atuTThidoseNa duhI parassa, lobhAvile AyayaI adattaM // 81 // sparza meM atRpta tathA parigraha meM pragAr3ha rUpa se Asakta ko saMtuSTi prApta nahIM hotii| asantuSTi ke doSa se duHkhita aura lobhAviSTa hokara vaha dUsaroM kI binA dI huI (adatta) vastu ko curA (grahaNa kara) letA hai|| 81 // A person, not satiated with pleasant touch and intensely obsessed with acquiring that, never gains satisfaction. Aggrieved with the drawback of discontentment and overwrought by greed, such person takes belongings of others without being given (steals). (81) taNhAbhibhUyassa adattahAriNo, phAse atittassa pariggahe y| mAyAmusaM vaDDai lobhadosA, tatthAvi dukkhA na vimuccaI se||82|| tRSNA se abhibhUta tathA adatta kA haraNa karane vAlA evaM sparza meM aura parigraha meM atRpta vyakti ke lobha doSa ke kAraNa chala-kapaTa tathA mRSAvAda-jhUTha bar3ha jAte haiM lekina chala karane aura jhUTha bolane se bhI usakA duHkha nahIM miTatA / / 82 // Overwhelmed by craving, the thief of others' belongings, not satiated with pleasant touch and possessions finds that his deceit and lies continue to multiply due to his vice of greed; however, he still (in spite of employing deceit and lie) fails to be emancipated from miseries. (82) mosassa pacchA ya purasthao ya, paogakAle ya duhI durnte| * evaM adattANi samAyayanto, phAse atitto duhio annisso||83|| mithyA bolane se pahale, usake pazcAt tathA mithyA bolate samaya bhI vaha duHkhI hotA hai aura usakA anta (pariNAma) bhI duHkhapUrNa hotA hai| isa prakAra adatta grahaNa kA AcaraNa karatA huA vaha sparza meM atRpta duHkhI aura nirAzrita ho jAtA hai|| 83 // He becomes sorrowful before, after and even while telling a lie and the consequences of the act too are painful. Thus the person indulging in theft and also not satiated with pleasant touch, becomes miserable and without refuge. (83) phAsANurattassa narassa evaM, katto suhaM hojja kayAi kiMci? tatthovabhoge vi kilesa dukkhaM, nivvattaI jassa kaeNa dukkhaM // 84 // isa prakAra sparza meM anurakta (sadaiva race-pace rahane vAle) vyakti ko kiMcit mAtra, kabhI bhI, kaise sukha kI prApti ho sakatI hai? jisake lie duHkha sahA jAtA hai usakA upabhoga karate samaya bhI duHkha aura kleza (kA anubhava) hI hotA hai| 84 //

Page #610
sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [ 458] Thus when, where and how much happiness can a person, infatuated with pleasant touch gain? For gaining that he suffers so much misery and even while enjoying the same he again suffers only pain and misery. (84) emeva phAsamma gao paosaM, uvei dukkhohaparaMparAo / cittoya ciNAi kammaM, jaM se puNo hoi duhaM vivAge // 85 // isI taraha jo ( amanojJa) sparza ke prati adhika dveSa karatA hai, vaha bhI duHkha paramparAoM ko prApta karatA hai aura dveSa se ApUrNa hRdaya vAlA vaha jisa prakAra ke karmoM kA saMcaya ( upArjana) karatA hai vahI karmadalika vipAka ke samaya duHkha rUpa ho jAte haiM // 85 // In the same way one who hates repulsive touch also suffers a variety of miseries in succession; and the karmas he accumulates due to aversion-filled mind also come to fruition as pain. (85) phAse viratto maNuo visogo, eeNa dukkhohaparaMpareNa / na lippaI bhavamajjhe vi santo, jaleNa vA pokkhariNIpalAsaM // 86 // sparza meM Asakta nahIM hone vAlA manuSya avasAdagrasta nahIM hotA / jisa prakAra jala meM rahatA huA kamala-patra jala meM lipta nahIM hotA, usI prakAra saMsAra meM rahatA huA vaha mAnava isa duHkha - saMtApa kI paramparA meM lipta nahIM hotA // 86 // (But) A person apathetic to touch is not aggrieved; he remains free from these sequences of misery. As a lotus leaf, though in a pond, remains unaffected by water, in the same way that person remains unaffected (by attachment and aversion for touch), though living in the world. (86) maNassa bhAvaM gahaNaM vayanti taM rAgaheDaM tu maNunnamAhu | taM dosauM amaNunnamAhu, samo ya jo tesu sa vIyarAgo // 87 // bhAva (vicAra, cintana, abhiprAya) ko mana kA grahaNa karane yogya viSaya kahA jAtA hai| jo bhAva rAga kA hetu hotA hai vaha manojJa kahA jAtA hai aura jo dveSa kA kAraNa banatA hai vaha amanojJa kahA gayA hai| jo usameM sama rahatA hai vaha vItarAgI hai // 87 // That which perceives feeling (thought, contemplation, purport) is called mind. If it (feeling) is pleasant then it becomes the cause of attachment and if it is unpleasant it. becomes the cause of aversion. He who remains equanimous (beyond attachment and aversion) in both the conditions is detached. (87) bhAvassa maNaM gahaNaM vayanti, maNassa bhAvaM gahaNaM vayanti / rAgassa heuM samaNunnamAhu, dosassa heuM amaNunnamAhu // 88 // mana ko bhAva kA grAhaka (gahaNaM ) grahaNa karane vAlA kahate haiM aura bhAva ko mana kA grAhya (jo grahaNa kiyA jAtA hai) kahate haiN| rAga kA hetu samanojJa bhAva kahA jAtA hai aura amanojJa ko dveSa kA kAraNa kahA hai|| 88 //

Page #611
[459] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra That which experiences feeling is called mind and what is experienced by mind is called feeling. The cause of attachment is called pleasant and the cause of aversion is unpleasant. (88) . bhAvesu jo giddhimuvei tivvaM, akAliyaM pAvai se vinnaasN| rAgAure kAmaguNesu giddhe, kareNumaggAvahie va naage||89|| jo bhAvoM meM atyadhika gRddhi karatA hai, vaha usI prakAra akAla (asamaya) meM vinaSTa ho jAtA hai jisa prakAra hathinI ke prati AkRSTa aura kAmaguNoM meM gRddha, rAga meM Atura banA huA hAthI vinAza ko prApta ho jAtA hai|| 89 // One who is infatuated with pleasant feelings is plagued by attachment to end up in untimely ruin, just as an elephant, obsessed by feeling (feeling lust for a she elephant) meets his end. (89) je yAvi dosaM samuvei tivvaM, taMsikkhaNe se u uvei dukkhaM / . duddantadoseNa saeNa jantU, na kiMci bhAvaM avarajjhaI se||90|| jo amanojJa-apriya bhAva ke prati tIvra dveSa karatA hai, usI kSaNa vaha prANI svayaM apane hI durdAnta doSa ke kAraNa duHkha pAtA hai| isameM bhAva kA kiMcit bhI aparAdha athavA doSa nahIM hai|| 90 // Contrary to this, he who is intensely averse (to unpleasant feelings) instantly suffers pain due to his own insurmountable aversion. There is no fault of feelings (pleasant or unpleasant) in this. (90) egantaratte ruiraMsi bhAve, atAlise se kuNaI posN| * dukkhassa saMpIlamuvei bAle, na lippaI teNa muNI viraago||91|| jo vyakti rucira (priya athavA rucikara) bhAva meM ekAnta-atyadhika rUpa se gRddha (rakta) hotA hai tathA usake pratikUla apriya-arucikara bhAva ke prati pradveSa karatA hai vaha vyakti duHkhajanya pIr3A ko prApta karatA hai lekina virakta (rAga-dveSa se virata) muni usameM (priya-apriya bhAvoM meM) lipta nahIM hotA // 91 // He who gets exclusively and excessively infatuated with pleasant feelings is averse to unpleasant feelings. That ignorant suffers pain. But the detached ascetic does not get involved in them (pleasant and unpleasant feelings), does not have attachment or aversion for them. (91) bhAvANugAsANugae ya jIve, carAcare hiMsai 'nnegruuve| cittehi te paritAvei bAle, pIlei attaTThagurU kilitte||92|| (priya) bhAvoM kI AzA kA anugamana karane vAlA vyakti aneka prakAra ke carAcara jIvoM kI hiMsA karatA hai| apane svArtha ke hI sarvocca mahatva dene vAlA, rAga-dveSa saMpIr3ita-kliSTa ajJAnI jIva una (trasa-sthAvara) jIvoM ko bhinna-bhinna prakAra se paritApita aura pIr3ita karatA hai|| 92 // A person hankering for pleasant feelings indulges in violence towards mobile and immobile beings many ways. Giving importance to his self-interest and tarnished with attachment and aversion, an ignorant being torments those beings various ways. (92)

Page #612
An sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [460] bhAvANuvAeNa pariggaheNa, upyAyaNe rkkhnnsnnioge| vae vioge ya kahiM suhaM se ?, saMbhogakAle ya atittilaabhe||13|| (priya) bhAvoM meM anurakti aura parigrahaNa meM mamatva hone ke kAraNa mAnava unakA utpAdana, rakSaNa aura sanniyoga karatA hai kintu unakA vyaya aura viyoga bhI hotA hai| ina saba meM sukha kahA~ hai? unakA upabhoga karate samaya bhI use atRpti hI prApta hotI hai|| 93 / / How can a man derive happiness on account of love and fondness for pleasant feelings while he creates, protects, associates (trades and exchanges), expends and loses the same (things that enhance pleasant feelings). Even when be enjoys them he feels unsatisfied, does not ever experience satiety. (93) bhAve atitte ya pariggahe ya, sattovasatto na uveI tuddheiN| atuTTidoseNa duhI parassa, lobhAvile AyayaI adattaM // 94 // bhAva meM atRpta aura parigraha meM atyadhika Asakta vyakti ko saMtuSTi nahIM hotii| asaMtuSTi ke doSa se du:khI aura lobhagrasta hokara vaha dUsare kA binA diyA huA padArtha grahaNa kara letA hai, adattAdAna kA AcaraNa karatA hai|| 94 // A person, not satiated with pleasant feelings and intensely obsessed with acquiring that, never gains satisfaction. Aggrieved with the drawback of discontentment and overwrought by greed, such person takes belongings of others without being given (steals). (94) taNhAbhibhUyassa adattahAriNo, bhAve atittassa pariggahe y| mAyAmusaM vaDDhai lobhadosA, tatthAvi dukkhA na vimuccaI se||95|| vaha tRSNA se abhibhUta (parAjita) hokara corI karatA hai aura bhAva-parigrahaNa meM atRpta hotA hai| atRpti-lobha doSa ke kAraNa usakA mAyA-mRSA (chala sahita jhUTha bolane kI pravRtti) bar3ha jAtA hai; (kintu) mAyA-mRSA se bhI usakI duHkha se mukti nahIM hotI-duHkha nahIM miTatA // 95 // Overwhelmed by craving, the thief of others' belongings, not satiated with pleasant feelings and possessions finds that his deceit and lies continue to multiply due to his vice of greed; however, he still (in spite of employing deceit and lie) fails to be emancipated from miseries. (95) mosassa pacchA ya puratthao ya, paogakAle ya duhI durnte| evaM adattANi samAyayanto, bhAve atitto duhiNo annisso||96|| jhUTha bolane ke bAda, bolane se pahale aura bolate samaya bhI vaha duHkhI hotA hai| usakA paryavasAna . bhI duHkhapUrNa hotA hai| isa taraha bhAva meM atRpta hokara corI karatA huA vaha du:khI aura anAzrita ho jAtA hai|| 96 // He becomes sorrowful before, after and even while telling a lie and the consequences of the act too are painful. Thus the person indulging in theft and also not satiated with pleasant feelings, becomes miserable and without refuge. (96)

Page #613
[461] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra bhAvANurattassa narassa evaM, katto suhaM hojja kayAi kiMci? tatthovabhoge vi kilesadukkhaM, nivvattaI jassa kaeNa dukkhaM // 97 // bhAva meM anurakta manuSya ko kadAcit, kiMcit sukha bhI kahA~ ho sakatA hai? jisa upabhoga ke lie vaha duHkha sahatA hai, usa upabhoga meM bhI kleza-du:kha banA rahatA hai|| 97 / / Thus when, where and how much happiness can a person, infatuated with pleasant feelings gain? For gaining that he suffers so much misery and even while enjoying the same he again suffers only pain and misery. (97) emeva bhAvammi gao paosaM, uvei dukkhohprNpraao| paduTThacitto ya ciNAi kamma, jaM se guNo hoi duhaM vivaage||28|| isI prakAra jo (apriya-asukhakara) bhAva ke prati dveSa karatA hai, vaha aneka duHkhoM kI paramparAoM ko pAtA hai| praduSTa (dveSa se kliSTa) hRdaya vAlA vyakti jina karmoM kA saMcaya karatA hai, vahI karma vipAka kAla meM usake lie du:kha ke hetu banate haiM // 98 // In the same way one who hates repulsive feelings also suffers a variety of miseries in succession; and the karmas he accumulates due to aversion-filled mind also come to fruition as pain. (98) bhAve viratto visogo, eeNa dukkhohprNprenn| . na lippaI bhavamajhe vi santo, jaleNa vA pokkhrinniiplaasN||99|| bhAva se virakta mAnava zoka-mukta bana jAtA hai| jisa prakAra kamalinI kA patra (pattA) jala meM rahatA huA bhI jala se lipta nahIM hotA usI prakAra vaha mAnava saMsAra meM rahatA huA bhI aneka duHkha paramparAoM se lipta nahIM hotA // 99 // (But) A person apathetic to feelings is not aggrieved; he remains free from these sequences of misery. As a lotus leaf, though in a pond, remains unaffected by water, in the same way that person remains unaffected (by attachment and aversion for feelings), though living in the world. (99) evindiyatthA ya maNassa atthA, dukkhassa heuM maNuyassa raaginno| te ceva thovaM pi kayAi dukkhaM, na vIyarAgassa karenti kiNci||100|| isa prakAra jo indriyoM aura mana ke viSaya haiM, ve rAgI manuSya ke lie duHkha ke kAraNa haiN| ve hI viSaya vItarAga ke lie kadApi aura kiMcit bhI duHkharUpa nahIM banate haiN|| 100 // Thus the objects of senses and mind are causes of pain for a person with attachment. However, the same never cause even slightest pain to the detached one. (100) na kAmabhogA samayaM uventi, na yAvi bhogA vigaI uventi| je tappaosI ya pariggahI ya, so tesu mohA vigaI uvei||101|| kAmabhoga (apane Apa meM) na to samatA-samabhAva utpanna karate haiM aura na hI ve bhoga vikRti paidA karate haiN| jo unake prati pradveSa aura parigraha (mamatva-rAga) rakhatA hai vaha unameM moha ke kAraNa vikRti ko prApta karatA hai| 101 //

Page #614
ra soceMtra uttarAdhyayana sUtra dvAtriMza adhyayana [462] Sensual pleasures and comforts do not induce equanimity on their own nor do they generate perversion of lustful indulgence. One who has aversion and attachment for them gets perverted out of his own fondness (infatuation) for them. (101) kohaM ca mANaM ca taheva mAya, lohaM duguMcha araiM raiM c| hAsaM bhayaM sogapumithiveyaM, napuMsaveyaM vivihe ya bhaave||102|| krodha, mAna, mAyA, lobha, jugupsA, arati, rati, hAsya, bhaya, zoka, puruSaveda, strIveda, napuMsakaveda tathA anya vividha bhAvoM ko-||102|| Anger, conceit, deceit, greed, disgust, non-indulgence in restraint, indulgence in sensual pleasures, mirth, fear, grief, male, female and neutral gender awareness and various other sentiments-(102) AvajjaI evamaNegarUve, evaMvihe kAmaguNesu stto| anne ya eyappabhave visese, kAruNNadINe hirime visse||103|| isI taraha aneka prakAra ke vikAroM ko kAmaguNoM meM Asakta jIva prApta karatA hai tathA ina bhAvoM se prApta hone vAle narakAdi duHkhoM ko pAtA hai tathA vaha karuNAspada, hIna, lajjita aura dveSa kA pAtra bana jAtA hai|| 103 // And likewise numerous other perversions plague the person who is infatuated with carnal pleasures and as a consequence suffers torments including rebirth in hell; thereby he becomes pitiable, lowly, shameful and an object of aversion. (103) kappaM na icchijja sahAyalicchU, pacchANutAveya tvppbhaavN| evaM viyAre amiyappayAre, AvajjaI indiycorvsse||104|| (vItarAga ke patha kA pathika sAdhu) apane zarIra kI sevA sahAyatA kI lipsA se yogya ziSya kI icchA na kare, dIkSA grahaNa karane ke pazcAt pazcAttApa karake athavA anutapta hokara tapa ke prabhAva kI bhI icchA na kare; kyoMki isa prakAra kI icchAoM se sAdhaka indriya coroM ke vaza meM hokara aneka prakAra ke vikAroM-doSoM se grasta ho jAtA hai, unako prApta kara letA hai|| 104 // (An ascetic following the path of detachment) should not wish for an able disciple with a yearning for service and help of his own body. After accepting initiation he should also not desire for fruits of his austerities out of remorse or anger. This is because due to such desires the aspirant comes under influence of thief-like senses and is gripped by many perversions and faults. (104) tao se jAyanti paoyaNAiM, nimajjiuM mohmhnnnnvmmi| suhesiNo dukkhaviNoyaNaTThA, tappaccayaM ujjamae ya raagii||105|| ___ taba (kaSAyoM, nokaSAyoM, vikAroM se grasta hone ke pazcAt) usa sukhAbhilASI sAdhaka athavA vyakti ko moharUpI mahAsAgara meM Dubone ke lie, duHkhoM ke nivAraNa ke lie (Arambha, parigraha, Adi rUpa) aneka prajojana utpanna-upasthita hote haiM, vaha rAgI (dveSI tathA mohI bhI) vyakti una kalpita duHkhoM se mukta hone kA prayAsa-udyama karatA hai|| 105 //

Page #615
[463 ] dvAtriMza adhyayana sacitra uttarAdhyayana sUtra Then (after being gripped by passions, auxiliary passions and perversions) that joy seeking aspirant comes across many occasions (in the form of indulgence in sins and acquisitions) of getting submerged in the ocean of delusion and removal of miseries, and that covetous (as well as hateful and deluded) person exerts himself to get free of those imaginary miseries. (105) virajjamANassa ya indiyatthA, saddAiyA taaviyppgaaraa| na tassa savve vi maNunnayaM vA, nivvattayantI amaNunnayaM vaa||106|| zabda Adi jitane bhI indriyoM ke viSaya haiM, ve virakta citta vAle vyakti ke mana meM amanojJatA athavA manojJatA kA bhAva utpanna nahIM karate haiN||106|| All the objects of senses, including sound, do not generate pleasant or unpleasant feelings in the mind of a person with attitude of detachment. (106) evaM sasaMkappavikappaNAsuM, saMjAyaI smymuvtttthiyss| __ atthe ya saMkappayao tao se, pahIyae kAmaguNesu tnnhaa||107|| mere apane hI saMkalpa-rAga-dveSa, moha rUpa adhyavasAya tathA vikalpa-manojJa-amanojJa kI kalpanAe~ hI sabhI prakAra ke doSoM kA kAraNa haiM, jo isa prakAra ke cintana meM udyata hotA hai tathA indriya viSaya duHkhoM ke mUla nahIM haiM-jo isa prakAra kA saMkalpa karatA hai| usake mana meM samatA utpanna hotI hai aura usase kAma guNoM meM hone vAlI tRSNA kSINa ho jAtI hai| 107 // One who indulges in contemplation that his own desires (attachment, aversion and delusion) and ambiguities (thoughts of pleasant and unpleasant) are the cause of all faults and the objects of senses are not at the root miseries, he gains equanimity and thereby his craving for sensual pleasures diminishes and gets destroyed. (107) sa vIyarAgo kayasavvakicco, khavei nANAvaraNaM khnnennN| . taheva jaM daMsaNamAvarei, jaM ca'ntarAyaM pakarei kmmN||108|| vaha kRtakRtya banA huA vItarAga AtmA kSaNabhara meM (alpa samaya meM) jJAnAvaraNa karma ko kSINa karatA hai tathA darzana kA AvaraNa karane vAle darzanAvaraNa karma evaM antarAya karma ko naSTa kara detA hai|| 108 // That accomplished detached soul destroys the knowledge obstructing karma within a moment (very soon) and then he destroys the perception/faith obstructing karma followed by power hindering karma. (108) savvaM tao jANai pAsae ya, amohaNe hoi nirntraae| aNAsave jhANasamAhijutte, Aukkhae mokkhmuveisuddhe||109|| tatpazcAt vaha saMsAra ke sabhI bhAvoM ko jAnatA-dekhatA hai| mohanIya aura antarAya karma se rahita hokara Amravarahita (anAsava) ho jAtA hai| (tadanantara) vaha jJAna samAdhi se yukta huA, AyukSaya hone para, zuddha hokara mokSa ko prApta kara letA hai|| 109 //

Page #616
sacitra uttarAdhyayana sUtra dvAtriMza adhyayana [464] After that he sees and knows all the constituents (and modes) of the universe. Getting free of deluding and power hindering karmas, he blocks the inflow of karmas. Then being endowed with spiritual serenity he attains absolute purity and liberation at the end of his life-span. (109) so tassa savvassa duhassa mukko, jaM bAhaI sayayaM jantumeyaM / dIhAmayavippamukko pasattho, to hoi accantasuhI kyttho||110|| vaha una sabhI duHkhoM se mukta ho jAtA hai jo isa jIva ko satata bAdhita (pIr3ita) karate rahate haiN| dIrghakAlika (janma-maraNa, karma) rogoM se vimukta, prazasta, kRtArtha evaM atyanta sukhI ho jAtA hai|| 110 // He becomes free from all miseries that always plague this soul. He gets emancipated from all chronic ailments (birth-death, karma), grand, accomplished and contentedly blissful. (110) aNAikAlappabhavassa eso, savvassa dukkhassa pmokkhmggo| viyAhio jaM samuvicca sattA, kameNa accantasuhI bhavanti // 111 // .-tti bemi| anAdikAla se utpanna hote Aye, samasta du:khoM se mukti kA yaha mArga kahA gayA hai, jise samyak prakAra se apanAkara jIva krama se atyanta sukhI (ananta sukha-sampanna) ho jAte haiM // 111 // -aisA maiM kahatA huuN| This is said to be the path of liberation from all miseries sprouting since time immemorial, rightly taking which souls, in due course, attain ultimate and eternal bliss. (111) - So I say.

Page #617
[465] trayastriMza adhyayana sacitra uttarAdhyayana sUtra tIsavA~ adhyayana : karma-prakRti pUrvAloka prastuta adhyayana kA nAma karma-prakRti hai| nAma se hI spaSTa hai ki isa adhyayana meM karma-prakRtiyoM kA varNana kiyA gayA hai| sarvAdhika mahatvapUrNa prazna yaha hai ki karma kyA haiM? ve AtmA se kaise cipakate haiM? AtmA tathA karma kA bandhana kyoM hotA hai ? Adi. karma pudgala dravya (Matter) haiM / pudgala kI kaI vargaNAe~ haiM unameM se eka karma (kArmaNa) vargaNA bhI hai / catuHsparzI asaMkhya pudgala paramANuoM kA samUha kArmaNa vargaNA hai| jIva ke rAga-dveSa mohayukta bhAvoM se AkRSTa hokara ye karma-vargaNAe~ jIva ke sAtha nIra-kSIra ke samAna eka kSetrAvagAha - ekameka ho. jAtI haiN| yahI bandha hai / bandha kA prArambha kaba huA ? jIva pahalI bAra karmoM se kaba ba~dhA ? isakA uttara hai anAdikAla se; kyoMki saMsArI jIva kI kabhI abandha dazA thI hI nhiiN| vaha sadA hI vibhAva meM rhaa| lekina svabhAva kI sAdhanA karake vaha abandha ho sakatA hai aura taba vaha siddha athavA paramAtmA bana jAtA hai / karma ATha haiM- (1) jJAnAvaraNa-jJAna athavA viziSTa bodha kA Avaraka / (2) darzanAvaraNa- sAmAnya sattA ke avalokana darzana, dekhane kI zakti kA Avaraka / (3) vedanIya - sukha - duHkha kI anubhUti (vedanA) karAne vAlA / (4) mohanIya-jIva ke AtmA ke prati samyak (satya) dRSTi aura tadanurUpa samyak AcaraNa meM vikAra utpanna karAne vAlA / (5) Ayu - kisI eka gati-yoni meM jIvita rahane kI samaya-sImA nirdhAraNa meM hetubhUta / (6) nAma - zarIra racanA meM hetubhUta / (7) gotra - ucca-nIca kula meM jIva ko utpanna hone meM hetubhUta / (8) antarAya - jIva kI upalabdhiyoM meM vighnakAraka / ina ATha karmoM kI uttara - prakRtiyA~ 148 haiM - jJAnAvaraNa kI 5, darzanAvaraNa kI 9, vedanIya kI 2, mohanIya kI 28, Ayu kI 4, nAma kI 93, gotra kI 2 aura antarAya kI 5 / bandha kI cAra dazAe~ haiM - (1) prakRti, (2) pradeza, (3) sthiti, aura (4) anubhAga - phala pradAna zakti / karma kA bandha jIva ke rAga-dveSa Adi adhyavasAyoM se hotA hai| tIvra, tIvratara, tIvratama, manda, mandatara, mandatama Adi adhyavasAyoM kI aneka taratamatAe~ haiM, isI kAraNa karmoM kI aneka taratamatAe~ ho jAtI haiN| prastuta adhyayana meM ina sabhI bAtoM kA saMkSipta kintu sampUrNa vivecana kiyA gayA hai| isa adhyayana meM 25 gAthAe~ haiM /

Page #618
sacitra uttarAdhyayana sUtra uftigt 37 [ 466 ] | TRAYASTRIMSH ADHYAYAN :| KARMA PRAKRITI Foreview The title of this chapter is Karma Prakriti or The Nature of Karmas. The very name conveys that this chapter describes the nature or characteristics of karmas. Most important question is-What is karma? This follows many other questions like-- 'How it adheres to soul?' 'Why the bonding of karma with soul takes place?', and so on..... Karma is matter. There are numerous classifications of matter and one among them is the karmic class (karman-vargana). Aggregates of innumerable ultimate particles of matter (paramanu), having the attribute of four dimensional touch, are classified as karmic class of matter. Drawn by passions (sentiments of attachment, aversion, fondness and the like) these karmic class of matter-aggregates fuse with the soul just like assimilation of water with milk. This process is called bondage. When did this bondage start? When did the soul enter into karmic bondage for the first time? The answer to these questions is--since time immemorial. This is because the worldly soul (as a living being) was never unfettered of karmas. It always remains in this unnatural state (vibhaava). However, by striving for and exerting towards the natural state (svabhaava) it can free itself to become a perfected supreme-soul. There are eight basic karmas 1. Jnanavaraniya (knowledge obscuring)-karma that veils right knowledge or enlightenment. 2. Darshanavaraniya (perception/faith obscuring karma)-karma that veils true perception. 3. Vedaniya (emotion evoking karma)-karma responsible for evoking emotions of pain and pleasure. 4. Mohaniya (deluding karma)-the karma that tempts soul towards fondness for the mundane and away from the true nature of soul. 5. Ayushya (life-span determining karma)-karma responsible for defining life-span in any specific existence as a living being. 6. Naam (body type determining karma)-karma responsible for the destiny and body type.

Page #619
( 467 ] Tufat 3Eze sacitra uttarAdhyayana sUtra 7. Gotra (status determining karma)-karma responsible for the higher or lower status of a being. 8. Antaraya (power hindering karma)-karma that acts as an impediment to a man's pursuits including realization of his human, moral and spiritual goals. These eight classes of karmas are further divided into 148 sub-classes (uttara prakritis) including 5 of Jnanavaraniya, 9 of Darshanavaraniya, 2 of Vedaniya, 28 of Mohaniya, 4 of Ayushya, 93 of Naam, 2 of Gotra and 5 of Antaraya. Karmic bondage has four dimensions-1. prakriti bandha (qualitative bondage), 2. pradesh bandha (space-point or sectional bondage), 3. sthiti bandha (duration bondage), and 4. anubhaga bandha (potency bondage). Bondage of karma takes place due to intents or passions including attachment and aversion. There are many levels of intents including intense, more intense, most intense, mild, milder and mildest making that many levels of karmas as well. All these are described in this chapter in brief but complete. The chapter has 25 verses.

Page #620
sacitra uttarAdhyayana sUtra trayastriMza adhyayana [ 468] tettIsaimaM ajjhayaNaM : kammapayaDI trayastriMza adhyayana : karma-prakRti Chapter-33 : THE NATURE OF KARMAS aTTha kammAiM vocchAmi, ANupuvviM jahakkamaM / jehiM baddho ayaM jIvo, saMsAre privtte|| 1 // 1 maiM AnupUrvI aura yathAkrama se ATha karmoM kA pratipAdana karatA hU~, jina ( karmoM) se ba~dhA huA yaha jIva (caturgatirUpa) saMsAra meM paryaTana karatA hai // 1 // I now explain in sequential order eight types of karmas, tethered by which this soul wanders in this world of cycles of rebirth (in four realms). (1) karmoM kI mUla prakRtiyA~ nANassAvaraNijjaM, daMsaNAvaraNaM thaa| veyaNijjaM tahA mohaM, AukammaM taheva ya // 2 // nAmakammaM ca goyaM ca antarAyaM taheva ya / evameyAi kammAI, adveva u samAsao // 3 // jJAna ko AvaraNa karane vAlA jJAnAvaraNIya tathA darzanAvaraNIya aura vedanIya karma tathA mohanIya karma, isI prakAra Ayukarma - // 2 // nAma karma, gotra karma tathA antarAya karma - isa prakAra ye karma saMkSepa meM ATha hI haiM // 3 // The primary divisions (mula prakritis) of karmas Jnanavaraniya (knowledge obscuring), Darshanavaraniya (perception/faith obscuring karma), Vedaniya ( emotion evoking karma), Mohaniya ( deluding karma), Ayushya (life-span determining karma), - (2) Naam (body type determining karma), Gotra (status determining karma) and Antaraya (power hindering karma). Briefly these are eight karmas (main division of karmas). Thus in brief these are the eight classes of karmas. (3) ATha karmoM kI uttara prakRtiyA~ nANAvaraNaM paMcavihaM, suyaM AbhiNibohiyaM / ohinANaM taiyaM, maNanANaM ca kevalaM // 4 // jJAnAvaraNIya karma pA~ca prakAra kA hai - (1) zrutajJAnAvaraNIya, (2) Abhinibodhika jJAnAvaraNIya (matijJAnAvaraNIya), (3) avadhijJAnAvaraNIya, (4) manojJAnAvaraNIya (manaH paryava jJAnAvaraNIya), , aura (5) kevalajJAnAvaraNIya // 4 //

Page #621
[469] trayastriMza adhyayana sacitra uttarAdhyayana sUtra mohanIya pAyamohanIya/ mohanIya tithaMga Aya darzana mohanIya sa. mi.mohanIya -alAta vedanIya cAritra mohamIvara auyika Ayutra mohanIya sAta vedanIya - vedanIya zubhamAna Kazubha mAna VKMANDU avadhi miAvata anyo darzanAvaraNa baniAvarala Hindellajaalsar -suvarzanAvalya avadhi sdAnAntarAya karma-vRkSa- -jJAnAvaraNa "antarAya sAbhAtarAya ladainine manaHparyavazAnAvaraNa pImtihAya rAga kavAya karmavRkSa AtmA kA rAga-dveSa mUlaka kaSAya raMjita pariNAma karma vRkSa kA mUla hai| karmoM kI mUla prakRtiyA~ jJAnAvaraNa Adi ATha haiM uttara prakRtiyA~ (kramazaH 148 athavA 158 mAnI gaI haiM) jJAnAvaraNa kI 5, darzanAvaraNa kI 9, vedanIya kI 2, mohanIya kI 28, AyuSya kI 4, nAmakarma kI (mUla 2) (avAntara 93 athavA 103), gotrakarma kI 2, antarAya karma kI 5 / isa taraha kula 148 haiN| karmoM kI sthiti-jJAnAvaraNa, darzanAvaraNa, vedanIya aura antarAya karma kI jaghanya antarmuhUrta, utkRSTa 30 koTAkoTi saagropm| mohanIya kI-ja. antarmuhUrta, utkRSTa 70 koTAkoTi saagropm| Ayukarma kI-ja. antarmuhUrta, utkRSTa 33 saagropm| nAma aura gotra karma kI-ja. 8 muhUrta, utkRSTa 20 koTAkoTi saagropm|

Page #622
ra sAMtra uttarAdhyayana sUtra trayastriMza adhyayana [470] Sub-classes (uttara prakritis) of karmas Knowledge obscuring karma is of five kinds - (i) shruta jnanavaraniya (scriptural knowledge obscuring), (ii) abhinibodhik jnanavaraniya or mati-jnanavaraniya (sensory knowledge obscuring), (iii) avadhi-jnanavaraniya (obscuring extrasensory perception of the physical dimension), (iv) manahparyav jnanavaraniya (obscuring extrasensory perception and knowledge of thought process and thought-forms of other beings), and (v) keval-jnanavaraniya (omniscience obscuring). (4) niddA taheva payalA, nihAniddA ya payalapayalA y| tatto ya thINagiddhI u, paMcamA hoi naayvvaa||5|| cakkhumacakkhu-ohissa, daMsaNe kevale ya aavrnne| evaM tu navavigappaM, nAyavvaM dsnnaavrnnN||6|| (1) nidrA, (2) pracalA, (3) nidrA-nidrA, (4) pracalA-pracalA, tathA (5) styAnagRddhi (styaanrddhi)-||5|| (6) cakSudarzanAvaraNIya, (7) acakSudarzanAvaraNIya, (8) avadhidarzanAvaraNIya, aura (9) kevaladarzanAvaraNIya, ye 9 vikalpa (bheda) darzanAvaraNIya karma ke jAnane caahiye||6|| Perception obscuring karma is of nine kinds-(i) nidra (sleep), (ii) prachala (dozing while sitting), (iii) nidra-nidra (deep sleep), (iv) prachala-prachala (sleeping even while walking), and (v) styaangriddhi (very deep sleep conducive to sleep walking),- (5) (vi) chakshu-darshanavaraniya (visual perception obscuring), (vii) achakshudarshanavaraniya (non-visual perception obscuring), (viii) avadhi-darshanavaraniya (extra-sensory perception obscuring), and (ix) keval-darshanavaraniya (ultimate perception obscuring). (6) veyaNIyaM pi ya duvihaM, sAyamasAyaM ca aahiyN| sAyassa u bahU bheyA, emeva asAyassa vi||7|| vedanIya karma do prakAra kA hai-(1) sAta (sAtA) vedanIya, aura (2) asAta-asAtA vedniiy| sAtavedanIya ke bahuta bheda haiM aura usI prakAra asAtavedanIya ke bhI bahuta bheda haiN||7|| Emotion evoking karma is of two kinds-(i) evoking emotion of pleasure, and (ii) evoking emotion of pain. There are many sub-classes of both. (7) mohaNijjaM pi duvihaM, daMsaNe caraNe thaa| daMsaNaM tivihaM vuttaM, caraNe duvihaM bhve||8|| mohanIya karma bhI do prakAra. kA hai-(1) darzanamohanIya, aura (2) caaritrmohniiy| darzanamohanIya ke tIna bheda kahe gaye haiM aura cAritramohanIya do prakAra kA hotA hai|| 8 // Deluding karma is of two kinds-(i) perception/faith deluding, and (ii) conduct deluding. Faith deluding karma is sub-divided into three classes and conduct deluding into two. (8)

Page #623
[471] trayastriMza adhyayana sacitra uttarAdhyayana sUtra sammattaM ceva micchattaM, sammAmicchattameva y| eyAo tinni payaDIo, mohaNijjassa daMsaNe // 9 // (1) samyaktva, (2) mithyAtva aura (3) samyaktva mithyAtva - ye tIna prakRtiyA~ darzanamohanIya karma kI haiM // 9 // The three sub-classes of perception/faith deluding karma are-(i) right perception/ faith deluding, (ii) wrong perception/faith, and (iii) right-wrong (mixed) perception/ faith deluding. (9) carittamohaNaM kammaM, duvihaM tu viyAhiyaM / kasAyamohaNijjaM tu, nokasAyaM taheva ya // 10 // cAritramohanIya karma ke do bheda kahe gaye haiM- (1) kaSAyamohanIya, aura (2) nokaSAyamohanIya // 10 // There are two sub-divisions of conduct deluding karma - (i) passion (kashaya) deluding, and (ii) auxiliary passion (no-kashaya) deluding. (10) solasavihabheeNaM, kammaM tu kasAyajaM / sattavihaM navavihaM vA, kammaM nokasAyajaM // 11 // kaSAya mohanIya karma ke solaha bheda haiN| sAta athavA nau prakAra kA nokaSAya mohanIya karma hai // 11 // Passion deluding karma has sixteen sub-classes and auxiliary passion deluding karma has seven or nine types. (11) neraiya-tirikkhAu, maNussAu taheva ya / devAuyaM cautthaM tu, AukammaM cauvvihaM // 12 // (1) nairayika Ayu, (2) tiryag Ayu, (3) manuSya Ayu, aura (4) deva Ayu-isa taraha Ayuka cAra prakAra kA hai // 12 // 1 Life-span, determining karma has four classes-(i) infernal life-span, (ii) animal life-span, (iii) human life-span, and (iv) divine life-span. ( 12 ) nAmaM kammaM tu duvihaM, suhamasuhaM ca AhiyaM / suhassa u bahU bhaiyA, emeva asuhassa vi // 13 // nAmakarma do prakAra kA hai - (1) zubha nAmakarma, aura (2) azubha nAmakarma / zubha nAmakarma ke bahuta bheda haiM, isI taraha azubha nAmakarma ke bhI bahuta bheda haiM // 13 // Body type determining karma is of two kinds - ( i ) noble, and (ii) ignoble. Both these have several sub-classes. (13) goyaM kammaM duvihaM, uccaM nIyaM ca AhiyaM / uccaM aTThavihaM hoi, evaM nIyaM pi AhiyaM // 14 // gotrakarma do prakAra hai- (1) ucca gotrakarma, aura (2) nIca gotrakarma / ucca gotrakarma ATha prakAra kA hai, isI taraha nIca gotrakarma bhI ATha prakAra kA batAyA gayA hai // 14 //

Page #624
sacitra uttarAdhyayana sUtra trayastriMza adhyayana [ 472] Status determining karma is of two types-(i) high, and (ii) low. The two have eight sub-classes each. (14) dANe lAbhe ya bhoge ya, uvabhoge vIrie tahA / paMcavihamantarAyaM, samAseNa viyAhiyaM // 15 // (1) dAnAntarAya, (2) lAbhAntarAya, (3) bhogAntarAya, (4) upabhogAntarAya, aura ( 5 ) vIryAntarAya-saMkSepa se antarAya karma ke ye pA~ca prakAra batAye gaye haiM // 15 // Power hindering karma is said to be of five kinds - (i) charity hindering, (ii) gain hindering, (iii) momentary enjoyment hindering, (iv) continued enjoyment hindering, and (v) potency hindering. (15) karmoM ke pradezAgra (dravya), kSetra, kAla aura bhAva eyAo mUlapayaDIo, uttarAo ya AhiyA / pasaggaM khettakAle ya, bhAvaM cAduttaraM suNa // 16 // karmoM kI ye mUla aura uttara prakRtiyA~ batAI gaI haiN| (aba) unake pradezAgra (dravya), kSetra, kAla, bhAva bhI suno // 16 // These are said to be the primary and auxiliary divisions (characteristics) of karmas. Now listen to their matter (dravya) or particle (pradeshagra), area (kshetra ), time (kaal) and mode (baahva) related aspects. ( 16 ) savvesiM ceva kammANaM, paesaggamaNantagaM / gaNThiya-sattAIyaM, anto siddhANa AhiyaM // 17 // eka samaya meM (eka AtmA dvArA baddha-grAhya hone vAle) sabhI karmoM ke pradezAgra ( karma - paramANu pudgala dalika kA parimANa) ananta hai| (yaha ananta parimANa) granthika satvAtIta ( jinhoMne ganthi bheda nahIM kiyA hai aise abhavya jIvoM) se ananta guNA adhika tathA siddhoM ke antarvartI-anantaveM bhAga jitane kahe gaye haiM // 17 // The number of ultimate particles (paramanus) of all karmas (bound by one soul) in one Samaya (the ultimate fraction of time) is infinite. This (infinite number) is infinite times more than the number of souls that are beyond breaking the bondage (the ignoble souls that are never to be liberated; abhavya), and infinite fraction of the number of the liberated souls (Siddhas). ( 17 ) savvajIvANa kammaM tu saMgahe chaddisAgayaM / savvesu vi paesesu, savvaM savveNa bddhgN|| 18 // sabhI jIva chaha dizAoM meM rahe karmoM (kArmaNa vargaNA ke pudgaloM) kA saMgrahaNa karate haiN| ve sabhI karma pudgala AtmA ke sabhI pradezoM ke sAtha sarva prakAra se baddha- AzliSTa ho jAte haiM // 18 // All the souls acquire karmas (ultimate particles of karmic class) existing in six cardinal directions around them. All these karmas assimilate or fuse with all the sections (pradeshas) in every possible way. (18)

Page #625
[473] trayastriMza adhyayana sacitra uttarAdhyayana sUtra udahIsarisanAmANaM, tIsaI koddikoddio| ukkosiyA ThiI hoi, antomuhuttaM jhnniyaa||19|| utkRSTa sthiti tIsa koTAkoTi sAgaropama kI aura jaghanya sthiti antarmuhUrta kI hotI hai|| 19 // The maximum duration (of this bondage) is of thirty Koda-kodi Sagaropam (a metaphoric unit of time); and the minimum duration is one Antarmuhurt (slightly less than forty-eight minutes). (19) AvaraNijjANa duNhapi, veyaNijje taheva y| antarAe ya kammammi, ThiI esA viyaahiyaa||20|| * yaha (pUrva gAthA meM varNita) sthiti donoM AvaraNIya (jJAnAvaraNIya aura darzanAvaraNIya) karmoM kI tathA vedanIya aura antarAya karma kI batAI gaI hai|| 20 // The duration (aforesaid) is with regard to the two obscuring karmas (knowledge obscuring and perception/faith obscuring) as well as emotion evoking and power hindering karmas. (20) udahIsarisanAmANaM, sattara koddikoddio| mohaNijjassa ukkosA, antomuhuttaM jhnniyaa||21|| mohanIya karma kI utkRSTa sthiti sattara koTAkoTi sAgaropama kI aura jaghanya sthiti antarmuhUrta kI batAI gaI hai|| 21 // The maximum duration (of this bondage) with regard to deluding karma is of seventy Koda-kodi Sagaropam (a metaphoric unit of time) and the minimum is one Antarmuhurt (slightly less than forty-eight minutes). (21) tettIsa sAgarovamA, ukkoseNa viyaahiyaa| ThiI u Aukammassa, antomuhuttaM jhnniyaa||22|| Ayukarma kI utkRSTa sthiti tetIsa sAgaropama kI aura jaghanya sthiti antarmuhUrta pramANa hai|| 22 // The maximum duration (of this bondage) with regard to life-span determining karma is of thirty three Sagaropam (a metaphoric unit of time) and the minimum is one Antarmuhurt (slightly less than forty-eight minutes). (22) udahIsarisanAmANaM, vIsaI koddikoddio| nAmagottANa ukkosA, aTThamuhuttA jhnniyaa||23|| nAma aura gotrakarma kI utkRSTa sthiti bIsa koTAkoTi sAgaropama kI hai aura jaghanya sthiti ATha muhUrta kI hai|| 23 // The maximum duration (of this bondage) with regard to body-type and status determining karmas is of twenty Koda-kodi Sagaropam (a metaphoric unit of time) and the minimum is eight Muhurt (one Muhurt is forty-eight minutes). (23) siddhANa'NantabhAgo ya, aNubhAgA havanti u| savvesu vi paesaggaM, savvajIvesu'icchiyaM // 24 //

Page #626
sacitra uttarAdhyayana sUtra karmoM ke rasa - vizeSa - anubhAga siddhoM ke anantaveM bhAga jitane hote haiM aura sabhI anubhAgoM meM pradezoM ke agra - paramANuoM kA parimANa sabhI ( bhavya - abhavya jIvoM se bhI) se adhika hai // 24 // trayastriMza adhyayana [ 474] The number of potency defining clusters of karmic particles (anubhaag) of a specific karma is infinite fraction of the number of perfected souls (Siddhas) and the number of ultimate particles in all such potency defining clusters is more than all the worldly souls (destined to be liberated or not; bhavya-abhavya). (24) tamhA eesi kammANaM, aNubhAge viyANiyA / eesiM saMvare ceva, khavaNe ya jae buhe // 25 // -tti bemi / isalie ina karmoM ke anubhAgoM ko jAnakara buddhimAna - tattvajJAnI sAdhaka ina karmoM ke saMvara aura kSaya karane meM prayAsarata bane // 25 // - aisA maiM kahatA hU~ / Therefore knowing all these potency defining clusters of karmic particles a wise aspirant should exert to stop their inflow and destroy them. (25) -So I say. vizeSa spaSTIkaraNa gAthA 3 - samAsa kA artha saMkSepa hai| saMkSepa meM ATha karma haiM, isakA abhiprAya hai ki vaise to jitane prANI haiM, utane hI karma haiM, arthAt karma ananta haiN| yahA~ vizeSa svarUpa kI vivakSA se ATha bheda haiN| gAthA 6-sahaja rUpa meM Ane vAlI nidrA hai| gaharI aura kaThinAI se TUTane vAlI nidrA - nidrA hai| baiThe-baiThe so jAnA pracalA nidrA hai| calate hue bhI so jAnA pracalApracalA nidrA hai / styAnarddhi kA artha hai - jisameM sabase adhika Rddhi arthAt gRddhi kA styAna hai, upacaya hai, vaha nidrA / isameM vAsudeva kA AdhA bala A jAtA hai, prabala rAga-dveSa vAlA prANI isa nidrA meM bar3e-bar3e asaMbhava jaise kArya kara letA hai aura use bhAna hI nahIM hotA ki maiMne kyA kiyA hai ? gAthA 9 - samyaktvamohanIya zuddhadalikarUpa hai, ataH usake udaya meM bhI tatvarucirUpa samyaktva ho jAtA hai| para, usameM zaMkA Adi aticAroM kI malinatA banI rahatI hai| mithyAtva azuddhadalikarUpa hai, usake kAraNa tatva meM atatva ruci aura atatva meM tatva ruci hotI hai / samyakmithyAtva ke dalika zuddhAzuddha arthAt mizra haiN| gAthA 10 - "nokaSAya" meM prayukta "no" kA artha "sadRza" hai| jo kaSAya ke samAna haiM, kaSAya ke sahavartI hai, ve hAsya Adi nokaSAya haiN| gAthA 11 - eka bAra upayoga meM Ane vAle jala, AhAra Adi bhoga haiN| bAra-bAra upayoga meM Ane vAle vastra, alaMkAra, makAna Adi upabhoga haiN|

Page #627
[475] trayastriMza adhyayana sacitra uttarAdhyayana sUtranI dAna dene vAlA bhI hai, deya vastu bhI hai, dAna ke phala ko bhI jAnatA hai, phira bhI dAna meM pravRtti na honA, dAnAntarAya hai| udAra dAtA ke hone para bhI yAcanA nipuNa yAcaka kucha bhI na pA sake, yaha lAbhAntarAya hai| dhana vaibhava aura anya vastu ke hone para bhI tinakA tor3ane jaisI bhI kSamatA-zakti kA na honA vIryAntarAya inake jaghanya, madhyama, utkRSTa Adi aneka bheda haiN| gAthA 17-eka samaya meM ba~dhane vAle karmoM kA pradezAgra (karmapudgaloM ke paramANuoM kA parimANa) ananta hai| arthAt AtmA ke pratyeka pradeza para eka samaya meM anantAnanta paramANuoM se niSpanna karmavargaNAyeM zliSTa hotI haiN| . ye ananta karmavargaNAyeM anantAnanta abhavya jIvoM se anantaguNA adhika aura anantasaMkhyaka siddhoM ke anantaveM bhAga hotI haiN| arthAt eka samaya meM baddha ananta karmavargaNAoM se siddha anantaguNA adhika haiN| granthikasatva kA artha hai abhavya jiiv| abhavyoM kI rAga-dveSarUpa granthi abhedya hotI hai, ata: unheM granthika athavA granthikasatva (jIva) kahA hai| gAthA 18-pUrva Adi cAra, aura Urdhva evaM adhaH ye chaha dizAyeM haiN| jisa AkAza kSetra meM jIva avagAr3ha hai, raha rahA hai vahIM ke karmapudgala rAgAdi bhAvarUpa sneha ke yoga se AtmA meM baddha ho jAte haiN| bhinna kSetra meM rahe hue karmapudgala vahA~ se Akara AtmA ko nahIM lgte| IzAna Adi vidizAoM ke bhI karmapudgala ba~dhate haiM para vidizAyeM dizAoM meM gRhIta ho jAne se yahA~ avivakSita haiN| ___ yaha chaha dizAoM kA karmabandha sambandhI niyama dvIndriya jIvoM se lekara paMcendriya taka jIvoM ko lakSya meM rakhakara batAyA gayA hai| ekendriya jIvoM ke liye to kabhI tIna, kabhI cAra, kabhI pA~ca aura kabhI chaha dizAoM kA ullekha hai| jJAnAvaraNAdi sabhI karma AtmA ke sabhI asaMkhyAta pradezoM se ba~dhate haiM, amuka pradezoM para hI nhiiN| AtmA ke pradeza buddhiparikalpita haiM, pudgala kI taraha milane-bichur3ane vAle paramANu jaise nhiiN| gAthA 19-20-prastuta meM vedanIya karma kI jaghanya sthiti bhI antarmuhUrta hI batAyI gaI hai, jabaki anyatra 12 muhUrta kA ullekha hai| TIkAkAra kahate haiM, isakA kyA abhiprAya hai, hama nahIM jaante| "tadabhiprAya na vidmH|" (sandarbha-uttarAdhyayanasUtra : sAdhvI candanA jI)

Page #628
In sacitra uttarAdhyayana sUtra PART 3784H ( 476 ] IMPORTANT NOTES Verse 3--The meaning of the word samaas is brief. In brief there are eight karmas. This statement conveys that generally speaking the total number of karmas is equal to the number of living beings, which is infinite. However, from the angle of classification they have been divided into eight classes. Verse 6--The natural slumber is nidra (sleep). The deep sleep that is breaks only with effort is nidra-nidra. To doze while sitting is prachala. To sleep while walking is prachala-prachala. Styaanardhi is the deep sleep that is accompanied by sentiments of covetousness. Such sleep, it is said, gives half the strength of Vaasudeva; and the person, driven by intense attachment or aversion, performs impossible tasks without being aware. Verse 9--The righteousness deluding karmas are clusters of pure ultimate particles; as such on fruition they impart righteousness in the form of interest in fundamentals but it entails transgressions including skepticism and doubt. The unrighteousness deluding karmas are clusters of impure ultimate particles and they impart misplaced interest in fundamentals (considering unreal to be real and real to be unreal). The righteousness-cum-unrighteousness deluding karmas are clusters of pure and impure ultimate particles, a mixture of pure and impure. Verse 10--The prefix 'no' in the word nokashaaya means alike. Similar to or associated with passions (kashaya) are or auxiliary passions (nokashaaya), like mirth. Verse 11--Indulgence in things or consumables that can be used only once is called bhoga, such as eating food, water and the like. That in things or durables that can be used repeatedly is called upabhoga, such as dress, ornaments, house and the like. Failure to indulge in these is called the effect of momentary enjoyment and continued enjoyment hindering karmas. Not to indulge in charity even when there is intent, material and awareness of the benefits is called the effect of charity-hindering karma. Inability to get charity even when the seeker is experienced and donor is generous is called the effect of gain-hindering karma. Inability to break even a straw when there is enough strength and means including wealth and grandeur is called the effect of power-hindering karma. From minimum to maximum, there are numerous sub-classes of all these karmas. Verse 17--The number of ultimate particles of karma fusing with soul in one Samaya is infinite. This means that at each and every section (pradesha) of soul clusters made up of infinite ultimate particles of various characteristics (karma-varganas) get fused in one Samaya. This infinite number) is infinite times more than the number of souls that are never to be liberated) and infinite fraction of the number of the liberated souls (Siddhas). This means that liberated souls are infinite times more than the infinite karma-varganas that fuse in one Samaya. The word granthika-satva means the soul unworthy of being liberated. The knot of attachment-aversion of the unworthy is indestructible. That is why the name granthika or granthikasatva (soul).

Page #629
[477] reftat rezera sacitra uttarAdhyayana sUtra Verse 18-The four cardinal directions, zenith and nadir are the six directions. The karmic particles existing in the surrounding space, where the soul dwells, stick to it due to the adhesive property of feelings of attachment and the like. The karmic particles of other areas never come and stick to that soul. The karmic particles from diagonal directions also stick to souls but as these are included in the cardinal directions, they are not mentioned separately. This rule about karmic bondage from six directions is in context of two to five-sensed living beings. As regards one-sensed beings there are mentions of three, four, five and some times six directions. All the karmas including knowledge obscuring are bound to all the innumerable sections of soul and not to some specific sections. The sections of soul are only imaginary they are not clusters that can be separated like particles of matter. Verse 19-20-Here the minimum duration of emotion evoking karma is mentioned as one Antarmuhurt while at other places it is mentioned as 12 Muhurt. The commentators say-'What is the purport of this, we do not know.' (Uttaraadhyayana Sutra by Sadhvi Chandana ji)

Page #630
sacitra uttarAdhyayana sUtra catustriMza adhyayana [478] cauMtIsavA~ adhyayana : lezyAdhyayana pUrvAloka prastuta adhyayana kA nAma lezyAdhyayana hai| nAma se hI spaSTa hai ki isakA varNya-viSaya lezyA hai| lezyA kyA hai? isakA kisa prakAra kA prabhAva hotA hai Adi viSayoM ko samajhanA Avazyaka hai| zAstroM meM lezyAoM ko isa prakAra paribhASita kiyA gayA hai(1) kaSAya se anuraMjita jIva-pariNAma (bhAva), (2) kaSAyodaya se raMjita mana-vacana-kAyayogoM kI pravRtti, (3) karma ke sAtha AtmA ko saMzliSTa karake karmabaMdha kI nirmANaka, (4) karma vidhaayikaa| lezyA ke do bheda haiM-(1) dravya lezyA, aura (2) bhAva leshyaa| bhAva lezyA AtmA ke krodhAdi kaSAyoM se anuraMjita yogoM kI pravRtti hai tathA dravya lezyA pudgaloM se nirmita hai| lezyA ke jo varNa, gandha, rasa Adi batAye gaye haiM, ve dravya lezyA se sambandhita haiN| yadyapi yaha satya hai ki AtmA ke pariNAma (bhAva, vicAra, cintana) pudgala ko prabhAvita karate haiM aura pudgala paramANu AtmA ke bhAvoM ko| lekina zAstroM meM yaha bhI batAyA gayA hai ki dravya lezyA zarIra se sambandhita hai; zarIra racanA karane vAle nAmakarma kI zarIra-nirmANa nAma kI eka uttara prakRti kA sIdhA sambandha dravya lezyA se batAyA gayA hai| niSkarSata: yaha nizcita kiyA gayA hai ki dravya lezyA (zarIra kA varNa Adi) jIvanabhara sthAyI rahatI hai aura bhAva lezyA Atma-pariNAmoM ke anusAra parivartita hotI rahatI hai| tabhI to kAle zarIra vAle vyakti kI zukla (zveta varNa kI) aura zvetavarNI zarIradhArI vyakti kI kRSNa (kAle raMga kI) bhAva lezyA honA saMbhava hai| ____ Adhunika vijJAna ne aise kaimaroM kA nirmANa kara liyA hai jisase ve AtmA ke krodhAdi kaSAya raMjita pariNAmoM dvArA prAdurbhUta raMgoM kA citra lene meM sakSama ho sake haiN| isa paudgalika lezyA ko AcAryoM ne ANavika-AbhA, prabhA, chAyA Adi nAmoM se nirUpita kiyA hai| ___ lezyA 6 haiM-kRSNa, nIla, kApota, teja, padma aura shukl| inameM se prathama tIna adharma lezyAe~ haiM aura antima tIna dharma lezyAe~ haiN| inake mandatama, mandatara, manda, tIvra, tIvratara, tIvratama-pariNAmoM ke anusAra aneka vikalpa haiN| prastuta adhyayana meM ina chahoM lezyAoM kA-(1) nAmadvAra, (2) varNadvAra, (3) rasadvAra, (4) gandhadvAra, (5) sparzadvAra, (6) pariNAmadvAra, (7) lakSaNadvAra, (8) sthAnadvAra, (9) sthitidvAra, (10) gatidvAra, aura (11) AyudvAra-ina gyAraha dvAroM dvArA vyavasthita varNana huA hai| lezyA ke lakSaNa, pariNAma tathA varNa, gandha, sparza Adi ko do raMgIna citroM dvArA spaSTa karane kA prayAsa kiyA hai| isa adhyayana meM 61 gAthAe~ haiN|

Page #631
[ 479 ] agliant 3er sacitra uttarAdhyayana sUtra CHATUSTRIMSH ADHYAYAN : LESHYADHYAYAN Foreview The title of this chapter is Leshyadhyayan or Study of Soul-complexions. The name itself makes it clear that the topic of discussion is 'soul-complexion' (leshya). It is necessary to know what soul-complexion is and how does it influence? These and other relevant themes must be thoroughly understood. In scriptures soul-complexions have been defined as follows1. Passion tainted inclinations of soul. 2. Activities associated with mind, speech and body tainted by rise of passions. 3. Factors instrumental in karmic-bondage through fusion of karmas with soul. 4. Guiding principles of karmas. Soul-complexions are divided into two kinds-(1) dravya leshya or physical (manifestation of) soul-complexions, and (2) bhaava leshya or mental (manifestation of) soul-complexions. The mental manifestation of soul-complexion is evident in passion tainted sentiments guiding mental, vocal and physical activities. The physical manifestation of soulcomplexion is made up of matter particles. The attributes of colour, smell and taste mentioned here are associated with this dravya leshya. It is true that the inclinations of soul (sentiments, feelings and thoughts) influence matter and matter particles in turn influence soul. However, it is also mentioned in scriptures that dravya leshya is related to body. Body creating karma, a sub-class of naam-karma (karma responsible for body type), is said to be directly related to dravya leshya. Conclusively it has been accepted that dravya leshya (body complexion and other physical attributes) remains unchanged throughout life and bhaava leshya keeps on changing according to inclinations of soul. That is why a man with black complexion can have white soul-complexion (shukla leshya) and that with fair complexion can have black soul-complexion (krishna leshya). Modern science claims to have developed such sensitive cameras that are capable of photographing the hues of sentiments influenced by passion (anger etc.) tinged inclinations of soul. Acharyas have given various names to this dravya leshya including materialcomplexion, atomic glow, sheen and hue.

Page #632
sacitra uttarAdhyayana sUtra Buen ( 480 ) There are six soul-complexions-black, blue, pigeon-blue, fiery-red, lotus-yellow and white. Of these, the first three are ignoble soul-complexions and last three are noble. They have many intensity based categories including faintest, fainter, faint, bright, brighter and brightest. This chapter gives a systematic description of these six soul-complexions based on eleven attributes-(1) Naam dvara (name), (2) Varna dvara (colour), (3) Rasa dvara (taste), (4) Gandha dvara (smell), (5) Sparsh dvara (touch), (6) Parinaam dvara (degree of intensity), (7) Lakshan dvara (symptom), (8) Sthaan dvara (variety), (9) Sthiti dvara (duration), (10) Gati dvara (result), and (11) Aayu dvara (life-span). We have tried to further simplify the characters, degrees of intensity, colour, smell and other attributes of leshyas by two illustrations. The chapter has 61 verses.

Page #633
[481] catustriMza adhyayana sacitra uttarAdhyayana sUtra in - caThatIsaimaM : lesajjhayaNaM catustriMza adhyayana : lezyAdhyayana Chapter-34 : STUDY OF SOUL-COMPLEXIONS | lesajjhayaNaM pavakkhAmi, ANupuvviM jhkkm| chaha pi kammalesANaM, aNubhAve suNeha me||1|| maiM AnupUrvI ke kramAnusAra-yathAkrama se lezyAoM ke pratipAdaka adhyayana kA kathana kruuNgaa| karma (kI sthiti vidhAyaka) chaha lezyAoM ke rasa-vizeSa-anubhAvoM ko mujhase suno||1|| I will recite in sequential order the chapter defining leshyas or soul-complexions. Hear from me the unique characteristics of six soul-complexions conveying the existence of karmas. (1) nAmAI vaNNa-rasa-gandha, phaas-prinnaam-lkkhnnN| ThANaM ThiI gaI cAuM, lesANaM tu suNeha me // 2 // nAma, varNa (raMga), rasa, gandha, sparza, pariNAma, lakSaNa, sthAna, sthiti, gati aura Ayu-ina dvAroM ke mAdhyama se lezyAoM ke viSaya meM mujhase suno // 2 // Hear from me about soul-complexions on the basis of these (eleven) attributes (dvaras)-Naam (name), Varna (colour), Rasa (taste), Gandha (smell), Sparsh (touch), Parinaam (degree of intensity), Lakshan (symptom), Sthaan (variety), Sthiti (duration), Gati (result) and Aayu (life-span). (2) (1) nAmadvAra kiNhA nIlA ya kAU ya, teU pamhA taheva y| sukkalesA ya chaTThA u, nAmAiM tu jhkkmN||3|| (1) kRSNa, (2) nIla, (3) kApota, (4) tejas, (5) padma, aura (6) zukla-ina chaha lezyAoM ke ye nAma yathAkrama se-kramAnusAra haiN|| 3 // (1) Naam dvara (name) The names of these six soul-complexions (leshyas) in due order are-(1) Black (krishna), (2) Blue (neel), (3) Pigeon-blue (kaapot), (4) Fiery-red (tejas), (5) Lotusyellow (padma), and (6) White (shukla). (3) (2) varNadvAra jImUyaniddhasaMkAsA, gvl'ritttthgsnnibhaa| khaMjaNaMjaNa-nayaNanibhA, kiNhalesA u vnnnno||4|| snigdha (sajala) kAle megha ke samAna, bhaiMsa ke sIMga aura ariSTaka (kAle rIThe, droNa kAka) ke sadRza, khaMjana (gAr3I ke kITa athavA khaMjana pakSI), aMjana (kAjala yA suramA athavA A~khoM kI putalI) jaisA kAlA raMga (varNa) kRSNalezyA kA varNa hai|| 4 //

Page #634
tI sacitra uttarAdhyayana sUtra catustriMza adhyayana [482] (2) Varnadvara (colour) The colour of black soul-complexion (Krishna leshya) is black like - rain bearing black cloud, buffalo-horn, soap-nut seed (arishtak; Sapindus detergens), khanjan (cartgrease or eye of wagtail) or anjan (collyrium or pupil of eye). (4) nIlA-'sogasaMkAsA, caaspicchsmppbhaa| veruliyaniddhasaMkAsA, nIlalesA u vnnnno||5|| nIle azoka vRkSa jaisA, cAsa pakSI ke paMkha kI prabhA jaisA, snigdha vaiDUrya ratna ke samAna (atinIla)-nIlalezyA kA raMga hai|| 5 // The colour of blue soul-complexion (Neel leshya) is deep blue like-blue Ashoka tree (Jonesia Asoka), glow of feathers of blue jay (Chaash; Corarias indica) or polished Lapis-lazuli. (5) ayasIpuSphasaMkAsA, koilcchdsnnibhaa| pArevayagIvanibhA, kAulesA u vnnnno||6|| alasI ke puSpa, koyala ke paMkha ke samAna, kabUtara kI grIvA (gardana) (kucha nIlA aura kucha . lAla) jaisA raMga kApotalezyA kA hai||6|| The colour of pigeon-blue (Kaapot) soul-complexion is reddish-blue like-linseed flowers, feathers of cuckoo or neck of pigeon (red mixed blue). (6) hiMgalayadhAusaMkAsA, trunnaaiccsnnibhaa| suyatuNDa-paIvanibhA, teulesA u vnnnno||7|| hiMgula, dhAtu-gerU ke samAna, taruNa (udaya hote hue) sUrya ke sadRza, tote kI coMca, prajvalita dIpaka kI prabhA jaisA lAla-tejolezyA kA varNa hotA hai||7|| The colour of fiery-red (Tejas) soul-complexion is red like-vermilion, red ochre, rising sun, beak of a parrot and glow of a lamp. (7) hariyAlabheyasaMkAyA, hliddaabheysnnibhaa| saNAsaNakusumanibhA, pamhalesA u vnnnno||8|| haritAla (har3atAla) ke Tukar3e jaisA, haldI ke Tukar3e ke samAna, sana aura asana ke puSpa ke samAna pIlA raMga padmalezyA kA hotA hai|| 8 // The colour of lotus-yellow (Padma) soul-complexion is yellow like-a piece of orpiment, a piece of turmeric and flowers of San (Indian hemp; Crotolaria juncea) and those of Asan (Vijayasar; Terminalia tomentosa). (8) saMkhaMkakundasaMkAsA, khiirpuursmppbhaa| rayayahArasaMkAsA, sukkalesA u vnnnno||9|| zaMkha aMkaratna (sphaTika maNi ke samAna eka vizeSa ratna), kunda ke puSpa jaisA, dUdha kI dhArA jaisA aura cA~dI ke hAra ke samAna zveta varNa zuklalezyA kA hotA hai|| 9 //

Page #635
[483 ] catustriMza adhyayana sacitra uttarAdhyayana sUtra The colour of white (Shukla) soul-complexion is white like-conch-shell, Anka gem (rock-crystal-like gem), Kund flower (Bela; Mogara; Jasminum pubescens), stream of milk and silver necklace. (9) (3) rasadvAra jaha kaDuyatumbagaraso, nimbaraso kaDuyarohiNiraso vA / to vi aNantaguNo, raso u kiNhAe nAyavvo // 10 // jisa prakAra kar3ave tumbe kA rasa, nIma kA rasa, kar3avI rohiNI (nIma giloya) kA rasa jitanA kar3avA hotA hai, usase bhI anantaguNA adhika kar3avA rasa (svAda) kRSNalezyA kA jAnanA cAhiye // 10 // ( 3 ) Rasa dvara (taste) - The taste of black soul-complexion (Krishna leshya) is infinitely more bitter than that of bitter gourd (Tumbak) juice, margossa juice and bitter Rohini (a creeper popularly known as Neem Giloya, Mallotus philippensis). (10) jaha tigaDuyassa ya raso, tikkho jaha hatthipippalIe / to va aNantaguNo, raso u nIlAe nAyavvo // 11 // jaisA trikaTuka ( trikuTA - soMTha, pippala, kAlImirca ) kA rasa, gaja pIpala kA rasa jitanA tIkhA (caraparA) hotA hai usase bhI anantaguNA tIkhA rasa (svAda) nIlalezyA kA jAno // 11 // The taste of blue soul-complexion (Neel leshya) is infinitely more pungent than that of Trikatuk (mixture of black pepper, long pepper and dry ginger) and Hastipippal (Scindapsus officinalis ). ( 11 ) jaha taruNa ambagaraso, tuvarakaviTThassa vAvi jArisao / etto vi aNantaguNo, raso u kAUe nAyavvo // 12 // . jaise kacce Ama kA rasa, kacce kapittha phala (kavITha) kA rasa jitanA kaSailA hotA hai, usase bhI anantaguNA kaSailA rasa (svAda) kApotalezyA kA jAnanA cAhiye // 12 // The taste of pigeon-blue (Kaapot) soul-complexion is infinitely more astringent than juice of unripe mango and unripe fruit of Kapittha (kaith; wood-apple; Feronia limonia). (12) " jaha pariNayambagaraso, pakkakaviTThassa vAvi jArisao / etto vi aNantaguNo, raso u teUe nAyavvo // 13 // jaise pake hue Ama kA rasa, pake hue kapittha kA rasa jitanA khaTTA-mIThA hotA hai usase bhI anantaguNA khaTTA-mIThA rasa tejolezyA kA jAno // 13 // The taste of fiery-red (Tejas) soul-complexion is infinitely more sour and sweet than the juice of ripe mango and Kapittha fruit. (13) varavAruNIe va raso, vivihANa va AsavANa jArisao / mahu- meragassa va raso, etto pamhAe paraeNaM // 14 //

Page #636
sacitra uttarAdhyayana sUtra uttama madirA kA jaisA rasa hotA hai tathA vividha prakAra ke AsravoM kA rasa aura madhu (vizeSa prakAra kI madirA) sirake, maireyaka kA rasa (kucha khaTTA kucha kasailA) hotA hai usase bhI anantaguNA jyAdA kucha khaTTA-kucha kasailA rasa padmalezyA kA hotA hai // 14 // The taste of lotus-yellow (Padma) soul-complexion is infinitely more sour and astringent than that of wine, various types of liquors including Madhu and Maireyaka. (14) catustriMza adhyayana [ 484 ] khajUra - muddiyaraso, khIraraso khaNDa- sakkararaso vA / etto vi aNantaguNo, raso u sukkAe nAyavvo // 15 // khajUra aura drAkSA, dUdha, khAMDa-zakkara kA jaisA rasa (svAda) hotA hai usase bhI anantaguNA adhika mIThA rasa zuklalezyA kA hotA hai // 15 // The taste of white (Shukla) soul-complexion is infinitely sweeter than that of dates, grapes, milk and candied and pounded sugar. (15) (4) gandhadvAra jaha gomaDassa gandho, suNagamaDagassa va jahA ahimaDassa / to vi aNantaguNo, lesANaM appasatthANaM // 16 // mRta gAya kI mare hue kutte kI, mare hue sarpa kI jaisI gaMdha (durgandha) hotI hai usase bhI anantaguNI adhika durgandha tIna aprazasta (kRSNa, nIla, kApota) lezyAoM kI hotI hai // 16 // (4) Gandha dvara ( smell ) -- The smell of three ignoble soul-complexions (black, blue and pigeon-blue) is infinitely more obnoxious than the stink of corpses of cow, dog and serpent. (16) jaha surahikusumagandho, gandhavAsANa pissamANANaM / to va antaguNo, pasatthalesANa tiNhaM pi // 17 // surabhita kusumoM kI gaMdha, pIse jAte hue sugandhita gandha dravyoM kI jaisI gandha (sugandha) hotI hai usase bhI anantaguNI adhika sugandha tIna prazasta (tejas, padma aura zukla) lezyAoM kI hotI hai // 17 // The smell of three noble soul-complexions (red, yellow and white) is infinitely more pleasant than that of fragrant flowers and herbs when they are crushed and grinded. (17) (5) sparzadvAra - jaha karagayassa phAso, gojibbhAe va sAgapattANaM / etto vi aNantaguNo, lesANaM appasatthANaM // 18 // karavata (karauta) kA, gAya kI jIbha kA, zAka nAmaka vanaspati ke pattoM kA jaisA karkaza sparza hotA hai usase bhI anantaguNA adhika karkaza sparza tInoM aprazasta (kRSNa, nIla, kApota) lezyAoM kA hotA hai|| 18 //

Page #637
TASHAAN KAH citra kramAMka 60 'Sad lezyA svarUpa ILLUSTRATION No. 60

Page #638
0555555555555555555555555555555555559 citra paricaya 60 Illustration No. 60 SaTa lezyA svarUpa isa citra meM prastuta sUtrAnusAra chahoM lezyAoM ke varNa, rasa, gaMdha, sparza aura bhAva / (lakSaNa) ko udAharaNoM ke mAdhyama se samajhAyA gayA hai| spaSTIkaraNa hetu gAthA 4 se 30 taka kA bhAva dekheN| -adhyayana 34, sU. 4-30 9555555555555555))))))))))555555555555555555555555) THE SIX SOUL-COMPLEXIONS (LESHYA) In this illustrations the colour, taste, smell, touch and symptom of each of the six soul-complexions (leshya), as mentioned in this book, have been explained with the help of examples. For more clarification refer to verse 4-30. - Chapter 34, Aphorism 4-30 HIN es5555555555555555555555555555555555

Page #639
SaTU lezyA svarUpa varNa rasa gaMdha sparza lakSaNa kRSNalezyA varNa-kaue ke samAna kAlA rasa-nIma ke samAna kar3avA -mRta pazu ke tulya, atyanta durgandhamaya sparza-karota kI dhAra ke samAna tIkSNa bhAva-atyanta raudra nIla lezyA varNa-mora va bhramara ke samAna nIlA, rasa-mirca ke samAna tIkhA, gaMdha-kutte ke kalevara kI gaMdha se bhI bhayAnaka sparza-gAya kI jIbha ke samAna khuradarA, bhAva-IrSyA va lobhprdhaan| kApota lezyA varNa-kabUtara kI gardana jaisA, rasa-kacce Ama jaisA kaSailA, gaMdha-mRta sarpa jaisI. 5 varNa-tIkSNa dhAradAra patte jaisaa| bhaav-maayaaprdhaan| tejo lezyA varNa-to kI coMca sA laal| rasa-khaTTA, mIThA, pake Ama jaisaa| gaMdha-ghise candana ke samAna, sparza-komala ruI ke samAna, bhAva-vinamna priydhrmii| padamalezyA varNa-pIlA, sUryamukhI phUla jaisA rasa-aMgUra jaisA mIThA gaMdha-gulAba ke phUla va itara jaisA sparza-komala navanIta bhAva-bhadra pariNAmI, saMyama pradhAna zukla lezyA varNa-zveta kundapuSpa smaan| rasa-mIThA-khIra ke smaan| gaMdha-phUloM ke itara ke tulya, sparza-komala, sirISa puSpa vata, bhAva-atyanta prazasta zubha dhyaanii| citra kramAMka 61 ILLUSTRATION No. 61

Page #640
9555555555555555555555555555555555559 citra paricaya 61 | Illustration No. 61| SaT lezyA pariNAma lezyA-pariNAmoM kI taratamatA kA dRSTAnta saMkliSTa krUratama bhAvanA vAlA kRSNalezyI vyakti phala ke liye vRkSa ko jar3amUla se kATane vAle ke samAna hai| phira usase kucha kama kliSTa pariNAma vAlA vyakti kramazaH zAkhA kATane vAle (nIlalezyI), TahanI kATane vAle (kApotalezyI), kacce-pake phala mAtra tor3ane vAle (tejolezyI) tathA sirpha pake phala tor3ane vAle komala pariNAmI (padmalezyI) evaM AvazyakatAnusAra mAtra pake phala bInane vAle komalatama bhadra pariNAmI (zuklalezyI) ke pratIka haiN| (TIkA anusAra) -adhyayana 34 5555555555555555555555555555555555555555555555555se 055555555555555555555555555555555555555555e THE MANIFESTATIONS OF SIX SOUL-COMPLEXIONS (LESHYA) Analogy of the grading of leshya manifestation Possessing the cruelest feelings a person with black soul-complexion is like a man who wants to uproot a tree to get its fruits. Persons having gradually lesser cruel feelings are--one who cuts main branches is with blue soul-complexion; one who cuts small branches is with pigeon-blue soul-complexion; one who plucks ripe and unripe fruits is with fiery soulcomplexion; one who plucks only ripe fruits is with yellow soulcomplexion; and one who picks only needed fruits fallen on the ground is with white soul-complexion. (according to the commentary). --Chapter 34

Page #641
[485 ] catustriMza adhyayana sacitra uttarAdhyayana sUtra (5) Sparsh dvara (touch) - The touch of three ignoble soul-complexions is infinitely harsher than that of saw, tongue of a cow and the leaf of Shaak vegetable (akin to teak leaf). (18) jaha bUrassa va phAso, navaNIyassa va siriiskusumaannN| etto vi aNantaguNo, pasatthalesANa tiNhaM pi||19|| bUra (eka vizeSa vanaspati), navanIta (makkhana) zirISa ke puSpoM kA jaisA mRdula-komala sparza hotA hai, usase bhI anantaguNA komala sparza tIna prazasta (tejas, padma aura zukla) lezyAoM kA hotA hai||19|| The touch of three noble soul-complexions is infinitely more smooth and pleasant than that of Bura vegetable, cotton, butter and the flowers of Shireesh (Albizzia lebbeck Benth). (19) (6) pariNAmadvAra tiviho va navaviho vA, sattAvIsaivihekkasIo vaa| dusao teyAlo vA, lesANaM hoi prinnaamo||20|| tIna (3) prakAra kA, nau (9) prakAra kA, sattAIsa (27) prakAra kA, ikyAsI (81) prakAra kA, do sau tetAlIsa (243) prakAra kA lezyAoM kA pariNAma hotA hai|| 20 // (6) Parindam dvara (degree of intensity) The degrees of intensity (Parinaam) of soul-complexions can be of three, nine, twenty-seven, eighty-one and two hundred forty-three types. (20) (7) lakSaNadvAra paMcAsavappavatto, tIhiM agutto chasuMavirao y| tivvArambhapariNao, khuddo sAhasio nro||21|| ___ jo mAnava pA~ca prakAra ke AsravoM meM pravRtta hai, tIna guptiyoM se agupta hai (mana-vacana-kAya kA gopana nahIM karatA), chaha kAyA ke jIvoM (kI hiMsA) se avirata hai, tIvra Arambha (hiMsA Adi) meM pariNata-racA-pacA hai, kSudra hai, sAhasika (duHsAhasI-bure kAmoM ko karane meM niDara) hai- // 21 // (7) Lakshan dvara (symptom) A man, who is engaged in drawing five kinds of inflow of karmas, is not employing three restraints (of mind, speech and body), does not refrain from violence towards six classes of bodied beings, indulges in intensely sinful activities, indulges brazenly in wicked activity,-(21) niddhandhasapariNAmo, nissaMso ajiindio| eyajogasamAutto, kiNhalesaM tu prinnme||22|| niHzaMka pariNAma (pariNAma-phala ke vicAra se zUnya) vAlA hai, nRzaMsa (krUra) hai, ajitendriya (indriyoM ko apane vaza meM na rakhane vAlA)-jo ina yogoM (lakSaNoM) se yukta hai vaha kRSNalezyA meM pariNata hotA hai (vaha kRSNalezyA vAlA kahalAtA hai) // 22 //

Page #642
sacitra uttarAdhyayana sUtra Is immune to consequences, is ferocious and does not subdue his senses, - a man having these symptoms (attributes and habits) is said to have been turned into one having black soul-complexion. (22) catustriMza adhyayana [ 486 ] issA - amarisa- atavo, avijja-mAyA ahIriyA y| geddhI paose ya saDhe, pamatte rasalolue sAyagavesae ya // 23 // jo IrSyA karane vAlA hai, amarSa ( haThAgrahI - kadAgrahI asahiSNu) hai, atapasvI ( athavA anuzAsanahIna) hai, avadhiyukta (ajJAnI athavA mithyAtvI) hai, mAyAvI hai, nirlajja hai, viSayoM meM gRddha hai, pradveSI hai, pramAdI (asAvadhAna, AlasI) hai, zaTha athavA dhUrtta hai, rasa kA lolupI hai, sukha kA gaveSaka (sirpha apanI hI sukha-suvidhA kA abhilASI ) hai - // 23 // A man, who is envious, haughty (dogmatic, prejudiced, intolerant), non-austere (undisciplined), ill educated ( ignorant or unrighteous ), deceitful, shameless, obsessed with sensual pleasures, hateful, under stupor (careless and lethargic), stupid or fraudulent, infatuated with taste, selfish pleasure seeker - (23) ArambhAo avirao, khuddo sAhassio naro / eyajogasamAutto, nIlalesaM tu pariName // 24 // Arambha (hiMsA Adi) se avirata hai, kSudra hai, duHsAhasI hai - ina yogoM (lakSaNoM) se yukta manuSya nIlalezyA meM pariNata hotA hai (nIlalezyA ke pariNAma vAlA hotA hai) // 24 // Does not avoid sinful activities (including violence), mean or niggardly and arroganta man having these symptoms (attributes and habits) is said to have been turned into one having blue soul-complexion. (24) vaMke vaMkasamAyAre, niyaDille annujjue| paliuMcaga ovahie, micchadiTThI aNArie // 25 // jo manuSya vakra hai (mana-vacana se vakra hai), vakratA kA AcaraNa karatA hai, kuTila-kapaTI hai, sarala nahIM hai, pratikuMcaka (apane doSoM ko chipAne vAlA) hai, aupadhika (chala-chadma kA prayoga karane vAlA) hai, mithyAdRSTi hai, anArya hai - // 25 // A man, who is crooked (dishonest in mind and words), has wily conduct, is deceitfully cunning, not simple, conceals his own faults, is disguiseful, unrighteous, ignoble- (25) uphphAlaga - duTThavAI ya, teNe yAvi ya maccharI / eyajogasamAutto, kAulesaM tu pariName // 26 // utprAsaka (azlIla majAka karane vAlA) hai, duSTa vacana bolane vAlA hai, cora hai aura matsara ( DAha karane vAlA) hai - ina yogoM (lakSaNa) se yukta jIva kApota lezyA meM pariNata hotA hai|| 26 // Indulges in erotic sarcasm, uses harsh speech, is a thief and is jealous- a man having these symptoms (attributes and habits) is said to have been turned into one having reddish blue soul-complexion. (26)

Page #643
[487] catustriMza adhyayana sacitra uttarAdhyayana sUtratA nIyAvittI acavale, amAI akuuuhle| viNIyaviNae dante, jogavaM uvhaannvN||27|| jisakI vRtti namra hai, jo acapala hai, mAyA (kapaTa) se rahita hai, kautUhala nahIM karatA hai, vinaya meM vinIta hai, dAnta (apanI indriyoM kA damana karane vAlA) hai, yogavAna-upadhAnavAna (svAdhyAya se samAdhi sampanna aura vihita tapa karane vAlA) hai- // 27 // A person, who is modest, steady, free of deceit, is not inquisitive, well behaved, sincerely humble, victor of his sense organs, has noble association and is attentive to his duties,- (27) piyadhamme daDhadhamme, vajjabhIrU hiese| eyajogasamAutto, teulesaM tu pariName // 28 // priyadharmI hai, dRr3hadharmI hai, pApabhIru hai, hitaiSI (AtmArthI) hai-ina yogoM (lakSaNoM) se yukta mAnava tejolezyA meM pariNata hotA hai (pariNamana karatA hai)|| 28 // . Loves religion, is steadfastly religious, afraid of sins and strives for beatitude-a man having these symptoms (attributes and habits) is said to have been turned into one having fiery red soul-complexion. (28) . payaNukkoha-mANe ya, mAyA-lobhe ya pynnue| __pasantacitte dantappA, jogavaM uvahANavaM // 29 // jisake krodha, mAna, mAyA, lobha patale (manda) ho gaye haiM, prazAntacitta hai, jisane apanI AtmA kA damana kara liyA hai, jo yogavAna aura upadhAnavAna hai (yoga aura upadhAna karane vAlA hai)- // 29 // A man, whose anger, conceit, deceit and greed have become mild, who has gained mental serenity, who has subjugated his own soul, has noble association and is attentive to his duties (including study and austerities) - (29) tahA payaNuvAI ya, uvasante jiindie| eyajogasamAutte, pamhalesaM tu prinnme||30|| jo alpabhASI (kama bolane vAlA) hai, upazAnta hai, jitendriya hai-ina yogoM (lakSaNoM) se yukta mAnava padmalezyA vAlA hotA hai|| 30 // Who speaks very little, is peaceful and has conquered his senses-a man having these symptoms (attributes and habits) is said to have been turned into one having yellow soul-complexion. (30) aTTaruddANi vajjittA, dhammasukkANi jhaaye| pasantacitte dantapyA, samie gutte ya guttihiN||31|| jo Artta-raudra dhyAna ko varjita karake (chor3akara) dharma aura zukladhyAna dhyAtA hai, (ekAgracitta hotA hai) jisakA citta (hRdaya, mana, mastiSka) prazAMta hai, jo apanI AtmA kA damana karatA hai, pA~ca samitiyoM se samita hai aura tIna guptiyoM se gupta hai- // 31 //

Page #644
An sacitra uttarAdhyayana sUtra catustriMza adhyayana [488] A person who abandons the grim and agitated states of mind, indulges in pious and pure meditation, has attained serenity (of sentiment, mind and psyche), subjugates the self, is alert with five circumspections and restrained with three restraints,- (31) sarAge vIyarAge vA, uvasante jiindie| eyajoga-samAutto, sukkalesaM tu prinnme||32|| aisA mAnava cAhe sarAgI ho athavA vItarAgI ho (lekina) jo upazAMta ho, jitendriya ho-ina yogoM (lakSaNoM) se yukta mAnava zuklalezyA meM pariNata hotA hai|| 32 // Is tranquil and victorious over senses, irrespective of having attachment or not, - a man having these symptoms (attributes and habits) is said to have been turned into one having white soul-complexion. (32) (8) sthAnadvAra asaMkhijjANosappiNINa, ussappiNINa je smyaa| saMkhAIyA logA, lesANa hunti tthaannaaiN||33|| asaMkhyAta avasarpiNI aura utsarpiNI kAloM ke jitane samaya hote haiM tathA saMkhyAtIta (agaNita) lokoM ke jitane AkAza-pradeza hote haiM, lezyAoM ke utane hI sthAna hote haiN|| 33 // (8) Sthaan dvara (variety) There are as many varieties of soul-complexions as there are Samayas (ultimate fraction of time) in innumerable Avasarpinis and Utsarpinis (regressive and progressive cycles of time) and as there are space points in innumerable Loks (universes). (33) (9) sthitidvAra muhuttaddhaM tu jahannA, tettIsaM sAgarA muhtt'hiyaa| uksosA hoi ThiI, nAyavvA kinnhlesaae||34|| kRSNalezyA kI jaghanya sthiti muhUrtArdha (antarmuhUrta) hotI hai aura utkRSTa sthiti eka muhUrta adhika tetIsa sAgara pramANa jAnanI cAhie // 34 // (9) Sthiti dvara (duration) Know that the minimum duration of black soul-complexion is Muhurtaardh (less than 48 minutes; Antarmuhurt) and maximum duration is one Antarmuhurt more than thirty-three Sagaropam. (34) muhattaddhaM tu jahannA, dasa udahI pliymsNkhbhaagmbbhhiyaa| ukkosA hoi ThiI, nAyavvA niillesaae||35|| nIlalezyA kI jaghanya (kama se kama) sthiti muhUrtArdha (antarmuhUrta) hotI hai aura utkRSTa (adhika se adhika) sthiti palyopama ke asaMkhyAtaveM bhAga adhika dasa sAgara kI jAnanI caahie|| 35 // The minimum duration of blue soul-complexion is Muhurtaardh (less than 48 minutes; Antarmuhurt) and maximum duration is uncountable fraction of one Palyopam more than ten Sagaropam. (35)

Page #645
[489] catustriMza adhyayana sacitra uttarAdhyayana sUtra , muhuttaddhaM tu jahannA, tiNNudahI pliymsNkhbhaagmbbhhiyaa| ukkosA hoi ThiI, nAyavvA kaaulesaae||36|| kApotalezyA kI jaghanya sthiti muhUrtArdha (antarmuhUrta) aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika. tIna sAgara kI hai|| 36 // The minimum duration of reddish-grey soul-complexion is less than 48 minutes (Antarmuhurt) and maximum duration is uncountable fraction of one Palyopam more than three Sagaropam. (36) muhuttaddhaM tu jahannA, doudahI pliymsNkhbhaagmbbhhiyaa| ukkosA hoi ThiI, nAyavvA teulesaae||37|| tejolezyA kI jaghanya sthiti arddhamuhUrta (antarmuhurtta) aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika do sAgara kI hotI hai|| 37 // ___The minimum duration of red soul-complexion is less than 48 minutes (Antarmuhurt) and maximum duration is uncountable fraction of one Palyopam more than two Sagaropam. (37) muhattaddhaM tu jahannA, dasa honti sAgarA mhtt'hiyaa| ukkosA hoi ThiI, nAyavvA pmhlesaae||38|| padmalezyA kI jaghanya sthiti arddhamuhUrta (antarmuhUrta) aura utkRSTa sthiti eka muhUrta adhika dasa sAgara kI jAnanI cAhiye // 38 // The minimum duration of yellow soul-complexion is less than 48 minutes (Antarmuhurt) and maximum duration is uncountable fraction of one Palyopam more than ten Sagaropam. (38) muhattaddhaM tu jahannA, tettIsaM sAgarA muhtt'hiyaa| ukkosA hoi ThiI, nAyavvA sukklesaae||39|| zuklalezyA kI jaghanya sthiti ardhamuhUrta (antarmuhUrta) aura utkRSTa sthiti eka muhUrta adhika tetIsa sAgara kI jAnanI cAhie // 39 // The minimum duration of white soul-complexion is less than 48 minutes (Antarmuhurt) and maximum duration is one Muhurt more than thirty-three Sagaropam. (39) gati kI apekSA lezyAoM kI sthiti esA khaluM lesANaM, oheNa ThiI u vaNiyA hoii| causu vi gaIsu etto, lesANa ThiiM tu vocchaami|| 40 // yaha (pUrvokta) lezyAoM kI sthiti kA varNana audhika (sAmAnya) rUpa se kiyA gyaa| aba (yahA~ se Age) cAroM gatiyoM meM lezyAoM kI sthiti kA varNana kruuNgaa|| 40 //

Page #646
on sacitra uttarAdhyayana sUtra catustriMza adhyayana [ 490] Duration in realms The aforesaid is general description of duration of soul-complexions. Now I will describe the duration of soul-complexions in the four realms of rebirth or worldly existence. (40) dasa vAsasahassAiM, kAUe ThiI jahanniyA hoi| tiNNudahI paliovama, asaMkhabhAgaM ca ukkosaa||41|| kApotalezyA kI jaghanya sthiti dasa hajAra varSa kI hai aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika tIna sAgara kI hotI hai|| 41 // The minimum duration of reddish-blue soul-complexion is ten thousand years and maximum duration is uncountable fraction of one Palyopam more than three Sagaropam. (41) tiNNudahI paliyama, saMkhabhAgaM jahanneNa niiltthiii| dasa udahI paliovama, asaMkhabhAgaM ca ukkosaa||42|| nIlalezyA kI jaghanya sthiti palyopama ke asaMkhyAtaveM bhAga adhika tIna sAgara aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika dasa sAgara kI hai||42|| The minimum duration of blue soul-complexion is uncountable fraction of one Palyopam more than three Sagaropam and maximum duration is uncountable fraction of one Palyopam more than ten Sagaropam. (42) dasa udahI paliyama, saMkhabhAgaM jahanniyA hoi|| tettIsasAgarAiM, ukkosA hoi kinnhaae||43|| kRSNalezyA kI jaghanya sthiti palyopama ke asaMkhyAtaveM bhAga adhika dasa sAgara aura utkRSTa sthiti tetIsa sAgara kI hotI hai|| 43 // The minimum duration of blue soul-complexion is uncountable fraction of one Palyopam more than ten Sagaropam and maximum duration is uncountable fraction of one Palyopam more than thirty-three Sagaropam. (43) esA neraiyANaM, lesANa ThiI u vaNiyA hoi| teNa paraM vocchAmi, tiriya-maNussANa devaannN||44|| yaha nairayika jIvoM kI lezyAoM kI sthiti kA varNana kiyA gayA hai| isase Age tiryaMca, manuSya aura devoM kI lezyAoM kI sthiti kA varNana kruuNgaa|| 44 / / This is the description of duration of soul-complexions of infernal beings. Now I will describe the duration of soul-complexions of animals, humans and divine beings. (44) antomuttamaddhaM, lesANa ThiI jahiM jahiM jA u| tiriyANa narANaM vA, vajjittA kevalaM lesN||45|| kevala zuklalezyA ko chor3akara (varjita karake) tiryaMcoM athavA manuSyoM kI jahA~-jahA~, jo-jo haiM, unakI lezyAoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kAla kI hotI hai|| 45 //

Page #647
[491] catustriMza adhyayana sacitra uttarAdhyayana sUtra Leaving aside white, the maximum and minimum duration of other soul-complexions of all animals and humans, wherever they are, is just one Antarmuhurt. (45) muhuttaddhaM tu jahannA, ukkosA hoi puvvakoDI u| __navahi varisehi UNA, nAyavvA sukklesaae||46|| zuklalezyA kI jaghanya sthiti antarmuhUrta kAla kI aura utkRSTa sthiti nau varSa kama eka karor3a pUrva kI samajhanI cAhie // 46 // The minimum duration of white soul-complexion is one Antarmuhurt and the maximum duration is nine years less one Crore (ten million) Purvas. (46) esA tiriya-narANaM, lesANa ThiI u vaNiyA hoi| teNa paraM vocchAmi, lesANa ThiI u devANaM // 47 // yaha tiryaMcoM aura manuSyoM kI lezyAoM kI sthiti kA varNana huaa| isase Age devoM kI lezyAoM kI sthiti kA varNana kruuNgaa||47|| * This concludes the description of duration of soul-complexions of humans and animals. Now I will describe the duration of soul-complexions of divine beings. (47) dasa vAsasahassAiM, kiNhAe ThiI jahanniyA hoi| paliyamasaMkhijjaimo, ukkosA hoi kinnhaai||48|| (bhavanapati aura vANavyantara devoM kI) kRSNalezyA kI jaghanya sthiti dasa hajAra varSa kI hotI hai aura kRSNalezyA kI utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga kI hotI hai|| 48 // (Bhavanapati and Vaanavyantara gods) The minimum duration of black soulcomplexion is ten thousand years and the maximum duration is uncountable fraction of one Palyopam. (48) jA kiNhAe ThiI khalu, ukkosA sA usmymbbhhiyaa| . jahanneNaM nIlAe, paliyamasaMkhaM tu ukkosaa||49|| kRSNalezyA kI jo utkRSTa sthiti hai, vahI eka samaya adhika nIlalezyA kI jaghanya sthiti hai aura utkRSTa sthiti palyopama kA aMsakhyAtavA~ bhAga (pramANa) hai|| 49 // The minimum duration of blue soul-complexion is one Samaya more than the maximum duration of black soul-complexion and the maximum duration of blue soulcomplexion is uncountable fraction of one Palyopam. (49) jA nIlAe ThiI khalu, ukkosA sA u smymbbhhiyaa| jahanneNaM kAUe, paliyamasaMkhaM ca ukkosaa||50|| jo nIlalezyA kI utkRSTa sthiti hai, vahI eka samaya adhika kApotalezyA kI jaghanya sthiti hai tathA utkRSTa sthiti palyopama kA asaMkhyAtavA~ bhAga hai||50|| The minimum duration of reddish-blue soul-complexion is one Samaya more than that of maximum duration of blue soul-complexion and the maximum duration is uncountable fraction of one Palyopam. (50)

Page #648
sacitra uttarAdhyayana sUtra catustriMza adhyayana [492] teNa paraM vocchAmi, teulesA jahA surgnnaannN| bhavaNavai-vANamantara-, joisa-vemANiyANaM c||51|| isase Age bhavanapati, vANavyantara, jyotiSI, vaimAnika devoM kI jisa prakAra kI tejolezyA (kI sthiti) hotI hai, usakA kathana kruuNgaa|| 51 / / Now I will tell about the duration of red soul-complexion of Bhavanapati (abodedwelling gods), Vanavyantar (interstitial gods), Jyotishk (stellar gods) and Vaimanik (celestial vehicular gods) gods. (51) paliovamaM jahannA, ukkosA sAgarA dunnhhiyaa| paliyamasaMkhejjeNaM, hoI bhAgeNa teuue||52|| tejolezyA kI jaghanya sthiti eka palyopama hai aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika do sAgara kI hotI hai||52|| The minimum duration of red soul-complexion is one Palyopam and maximum duration is uncountable fraction of one Palyopam more than two Sagaropams. (52) dasa vAsasahassAiM, teUe ThiI jahanniyA hoi| duNNudahI paliovama, asaMkhabhAgaM ca ukkosaa||53|| (bhavanapati aura vyantara devoM kI apekSA se) tejolezyA kI jaghanya sthiti dasa hajAra varSa kI hotI hai aura utkRSTa sthiti palyopama ke asaMkhyAtaveM bhAga adhika do sAgara kI hotI hai|| 53 // (Bhavanapati and Vyantar gods) The minimum duration of red soul-complexion is ten thousand years and maximum duration is uncountable fraction of one Palyopam more than two Sagaropams. (53) jA teUe ThiI khalu, ukkosA sA u smybbhhiyaa| jahanneNaM pamhAe dasa u, muhutta'hiyAiM ca ukkosaa||54|| tejolezyA kI jo utkRSTa sthiti kahI gaI hai, vahI tathA usase eka samaya adhika zuklalezyA kI jaghanya sthiti hotI hai aura utkRSTa eka muhUrta adhika tetIsa sAgaropama kI hai|| 54 // The minimum duration of yellow soul-complexion is one Samaya more than the maximum duration of red soul-complexion. Its maximum duration is one Muhurt more than ten Sagaropams. (54) jA pamhAe ThiI khala, ukkosA sA u smymbbhhiyaa| jahanneNaM sukkAe, tettiis-muhuttmbbhhiyaa||55|| padmalezyA kI jo utkRSTa sthiti kahI gaI hai, vahI tathA usase eka samaya adhika zuklalezyA kI jaghanya sthiti hotI hai aura utkRSTa eka muhUrta adhika tetIsa sAgaropama kI hai|| 55 / / The minimum duration of white soul-complexion is one Samaya more than the maximum duration of yellow soul-complexion. Its maximum duration is one Muhurt more than thirty-three Sagaropams. (55)

Page #649
[493 ] catustriMza adhyayana sacitra uttarAdhyayana sUtra in (10) gatidvAra kiNhA nIlA kAU, tinni vi eyAo ahmmlesaao| eyAhi tihi vi jIvo, duggaiM uvavajjaI bhuso||56|| kRSNa, nIla, kApota-ye tInoM hI adharmalezyAe~ haiN| ina tInoM ke kAraNa jIva bahuta bAra durgati meM bhI utpanna hotA hai| 56 // (10) Gati dvara (result) Black, blue and grey-all three are ignoble or irreligious soul-complexions. On account of these, many times, a soul takes re-birth also in lower realms. (56) teU pamhA sukkA, tinni vi eyAo dhmmlesaao| eyAhi tihi vi jIvo, suggaiM uvavajjaI bhuso||57|| tejas, padma, zukla-ye tInoM hI dharmalezyAe~ haiN| ina tInoM ke kAraNa jIva bahuta bAra sugati meM bhI utpanna hotA hai|| 57 // .. Red, yellow and white-all these three are noble or religious soul-complexions. On account of these, many times, a soul takes re-birth also in higher realms. (57) (11) AyudvAra lesAhiM savvAhiM, paDhame samayammi pariNayAhiM tu| na vi kassavi uvavAo, pare bhave asthi jiivss||58|| ___prathama samaya meM pariNata huI sabhI lezyAoM se kisI bhI jIva kI parabhava (dUsare janma) meM utpatti nahIM hotii|| 58 // (11) Aayu dvara (life-span) No soul takes rebirth due to any of these soul-complexions at the first Samaya of its manifestation (association with soul). (58) lesAhiM savvAhiM, carame samayammi pariNayAhiM tu| na vi kassavi uvavAo, pare bhave asthi jiivss||59|| carama (antima) samaya meM pariNata huI sabhI lezyAoM se bhI kisI bhI jIva kI parabhava (agale janma) meM utpatti nahIM hotI // 59 // No soul takes rebirth due to any of these soul-complexions at the last Samaya of its manifestation (association with soul). (59) antamuhuttammi gae, antamuhuttammi sesae cev| lesAhiM pariNayAhiM, jIvA gacchanti paraloyaM // 60 // lezyAoM ke pariNata hone se antarmuhUrta vyatIta ho jAne para aura antarmuhUrta zeSa rahane para jIva paraloka (agale janma) meM jAte haiN| 60 //

Page #650
sacitra uttarAdhyayana sUtra catustriMza adhyayana [ 494 ] The rebirth of souls is guided by soul-complexions only during the intervening period between one Antarmuhurt after the beginning and one Antarmuhurt before the end of their said manifestation (association with soul). (60) tamhA eyANa lesANaM, aNubhAge viyANiyA / appasatthAo vajjittA, pasatthAo ahiTTejjAsi // 61 // -tti bemi / isIlie (vivekI vyakti) ina lezyAoM ke anubhAga (vipAka - rasa - vizeSa) ko jAnakara inameM se aprazasta (kRSNa, nIla, kApota) lezyAoM ko varjita - parityAga karake prazasta (tejo, padma, zukla) lezyAoM meM adhiSThita - sthira ho jAe // 61 // - aisA maiM kahatA hU~ / Therefore a wise man should know about the duration-bondage (of various classes) of these soul-complexions, avoid the ignoble ones (black, blue and grey) and establish himself firmly in noble ones (red, yellow and white). (61) -So I say. vizeSa spaSTIkaraNa gAthA 1 - karmalezyA kA artha hai - karmabandha ke hetu rAgAdi bhAva / lezyAyeM bhAva aura dravya ke bheda se do prakAra kI haiN| kucha AcArya kaSAyAnuraMjita yoga pravRtti ko lezyA kahate haiM / isa dRSTi se yaha chadmastha vyakti ko hI ho sakatI haiM / kintu zuklalezyA 13veM guNasthAnavartI kevalI ko bhI hai, ayogIkevalI ko nahIM / ataH yoga kI pravRtti hI lezyA hai / kaSAya to kevala usameM tIvratA Adi kA saMniveza karatI hai| AvazyakacUrNi meM jinadAsa mahattara ne kahA "lezyAbhirAtmani karmANi saMzliSyante / yogapariNAmo lezyA / jamhA ayogikevalI alesso / " gAthA 11 - trikaTuka se abhiprAya sUMTha, miraca aura pippala ke eka saMyukta yoga se hai| gAthA 20 - jaghanya, madhyama, utkRSTa ke bheda se sarvaprathama lezyA ke tIna prakAra haiN| jaghanya Adi tInoM ke phira jaghanya, madhyama, utkRSTa ke bheda se tIna-tIna prakAra hone se nau bheda hote haiN| phira isI prakAra krama se trika kI guNana prakriyA se 27, 81 aura 243 bheda hote haiN| yaha eka saMkhyA kI vRddhi kA sthUla prakAra hai| vaise tAratamya kI dRSTi se saMkhyA kA niyama nahIM hai| svayaM ukta adhyayana (gA. 33) meM prakarSApakarSa kI dRSTi se lokAkAza pradezoM meM parimANa ke anusAra asaMkhya sthAna batAye haiN| azubha lezyAoM ke saMklezarUpa pariNAma haiM aura zubha ke vizuddha pariNAma haiN| gAthA 34 - muhUrttArdha zabda se eka samaya se Upara aura pUrNa muhUrtta se nIce ke sabhI choTe-bar3e aMza vivakSita haiN| isa dRSTi se muhUrttArdha kA artha antarmuhUrtta hai| - gAthA 38 - yahA~ padmalezyA kI eka muhUrtta adhika dasa sAgara kI sthiti jo batAI hai, usameM muhUrta se pUrva evaM uttarabhava se sambandhita do antarmuhUrtta vivakSita haiN|

Page #651
[495 ] catustriMza adhyayana sacitra uttarAdhyayana sUtra in nIlalezyA Adi ke sthiti varNana meM jo palyopama kA asaMkhyeya bhAga batAyA hai usameM bhI pUrvottara bhava sambandhI antarmuhUrttadvaya prakSipta haiN| phira bhI sAmAnyataH asaMkhyeya bhAga kahane se koI hAni nahIM hai kyoMki asaMkhyeya ke bhI asaMkhyeya bheda hote haiN| gAthA 45-46-tiryaMca aura manuSyoM meM jaghanya aura utkRSTa donoM hI rUpa se lezyAoM kI sthiti antarmuhUrta hai| yaha bhAvalezyA kI dRSTi se kathana hai| chadmastha vyakti ke bhAva antarmuhUrta se adhika eka sthiti meM nahIM rhte| ___parantu yahA~ kevalA arthAt zuddha zuklalezyA ko chor3a diyA hai, kyoMki sayogIkevalI kI utkRSTa kevalA paryAya nau varSa kama pUrvakoTi hai aura sayogIkevalI ko eka jaise avasthita bhAva hone se unakI zuklalezyA kI sthiti bhI navavarSanyUna pUrvakoTi kI hai| gAthA 52-mUla pATha meM gAthAoM kA vyatyaya jAna par3atA hai| 52 ke sthAna para 53vIM aura 53 ke sthAna para 52vIM gAthA honI caahiye| kyoMki 51vIM gAthA maiM AgamakAra ne bhavanapati, vyantara, jyotiSka aura vaimAnika sabhI devoM kI tejolezyA ke kathana kI pratijJA kI hai| kintu 52vIM gAthA meM kevala vaimAnika devoM kI hI tejolezyA nirUpita kI hai, jabaki 53vIM gAthA meM pratipAdita lezyA kA kathana cAroM hI prakAra ke devoM kI apekSA se hai| TIkAkAroM ne bhI isa visaMgati kA ullekha kiyA hai| gAthA 58-59-pratipattikAla kI apekSA se chahoM hI lezyAoM ke prathama samaya meM jIva kA parabhava meM janma nahIM hotA hai aura na antima samaya meM hii| lezyA kI prApti ke bAda antarmuhUrta bIta jAne para aura antarmuhUrta hI zeSa rahane para jIva paraloka meM janma lete haiN| bhAva yaha hai ki mRtyukAla meM AgAmI bhava kI aura utpattikAla meM atIta bhava kI lezyA kA antarmuhUrta kAla taka honA Avazyaka hai| devaloka aura naraka meM utpanna hone vAle manuSya aura tiryaMcoM ko mRtyukAla meM antarmuhUrta kAla taka agrima bhava kI lezyA kA sadbhAva hotA hai| manuSya aura tiryaMcagati meM utpanna hone vAle deva va nArakoM ko bhI maraNAnantara apane pahale bhava kI lezyA antarmahata kAla taka rahatI hai| ataeva Agama meM deva aura nArakoM kI lezyA kA pahale aura pichale bhava ke lezyA sambandhI do antarmuhUrta ke sAtha sthitikAla batAyA gayA hai| prajJApanAsUtra meM kahA hai-"jallesAI davvAiM AyaittA kAlaM kareI, tallesesu uvvjji|" (sandarbha : uttarAdhyayanasUtra-sAdhvI zrI candanA jI) TRATA IMPORTANT NOTES HIRAIMERA Verse 1-The meaning of karma-leshya is the feelings (bhaava) of attachment and the like, which are causes of karmic-bondage. The leshyas (soul-complexions) are of two types-mental and physical. Some acharyas opine that leshya is the passion flavoured tendency to associate with activities. From this angle it can exist only in man who is unrighteous (chhadmasth). But the white soul-complexion exists in Kevali (omniscient) too, who is at the thirteenth Gunasthan. Only the omniscient who has completely dissociated himself from association (yoga) with activities is devoid of soul-complexions. Therefore it is the tendency of association (yoga) that is soul-complexion. Passions merely account for attributes like intensity. (Leshyaabhiraatmaani karmaani samshlishyante. Yoga Parinaamo leshya. Jamhaa ayogikevali alesso. - Aavashyaka Churni by Jinadas Mahattar)

Page #652
An sacitra uttarAdhyayana sUtra agliant 378TH [ 496 ] Verse 11-Trikatuk is mixture of black pepper, long pepper and dried ginger. Verse 20-First of all there are three types of soul-complexion by degree - minimum, medium and maximum. Each of these further divided by same three degrees of minimum, medium and maximum make a total of nine types. Extending these divisions further makes them 27, 81 and 243. This is a gross increment of numbers. But there is no numerical rule in gradation. In this very chapter (verse 33) the maximum and minimum places are said to be innumerable according to the number of space-points of the universe (Lok-akash). The ignoble soul-complexions result in anguish and the noble ones in purity. Verse 34 The term Muhurtardha denotes all the fractions of a Muhuct that are more than one Samaya and less than a full Muhurt. In other words Muhurtardha is synonym of Antarmuhurt. Verse 38--In this verse the duration of yellow soul-complexion is shown as ten Sagaropam plus one Muhurt. Here Muhurt denotes two Muhurts, one of this birth and one of next birth. In the description of duration of blue soul-complexion the uncountable fraction of Palyopam also includes two Antarmuhurts of pre and past birth as aforesaid. However, generally speaking use of uncountable fraction is not wrong because even uncountable has uncountable fractions. Verse 45-46--The minimum and maximum duration of soul-complexions of humans and animals is mentioned as Antarmuhurt. This is with regard to mental manifestation of soul-complexions because the thoughts of unrighteous person cannot remain in one state for more than one Antarmuhurt. But here the omniscient with pure white soul-complexion is not included. This is because the maximum span of omniscient state of a Kevali with association (sayogi) is nine years less Purva koti and the thoughts of a Kevali remains always in the same state; as such the duration of their white soul-complexion is also nine years less than Purva koti. Verse 52--There seems to be some discrepancy in the order of these two verses. Their order should be reversed. 53rd verse should precede 52nd. This is because the preceptor has declared in 515 verse to describe red soul-complexion of all classes of gods, viz. Bhavanpati, Vanavyantar, Jyotishk and Vaimanik; but 52nd verse mentions red soul-complexion of Vaimanik gods only, while in 53rd verse the description is related to all the four kinds of gods. Commentators have also mentioned this discrepancy. Verse 58-59--With regard to period of transformation of all the six soul-complexions the soul does not take rebirth either in first Samaya or in the last Samaya of its manifestation. The rebirth takes place only during the intervening period between one Antarmuhurt after the beginning and one Antarmuhurt before the end of their said manifestation (association with soul). The purport is that at the time of death, it is necessary that the same soul-complexion exists for one Antarmuhurt for it to continue in the next birth. The souls from animal and human realms taking rebirth in divine or infernal realms get the soul-complexion of next birth for one Antarmuhurt at the time of death. The souls from divine and infernal realms taking rebirth in human and animal realms have the soul complexion of last birth for one Antarmuhurt. Therefore in Agams the duration of two Antarmuhurts of soul complexion of divine and infernal beings is mentioned in context of rebirth or present and next life. Prajnaapana Sutra mentions-Jallesaaim davvuaim aayaittaa kaalam karei, tallesesu uvavajjai. The soul takes rebirth in the same soul-complexion in next existence, in which it dies. (Uttaradhyayana Sutra by Sadhvi Candana ji)

Page #653
[497 ] paMcatriMza adhyayana sacitra uttarAdhyayana sUtra | paiMtIsavA~ adhyayana : anagAra-mArga-gati pUrvAloka prastuta adhyayana kA nAma anagAra-mArga-gati hai| isakA varNya-viSaya hai ki anagAra apane mArga-mokSa-mArga meM tIvratApUrvaka gati kisa prakAra kare? yadyapi isI uttarAdhyayanasUtra ke 28veM adhyayana mokSa-mArga-gati meM jJAna-darzana-cAritra-tapa-yaha caturvidha mArga batAye gaye haiN| lekina ratnatraya kI ArAdhanA aura caturvidha mArga kI sAdhanA gRhastha aura anagAra-donoM ke lie sAmAnya (Common) hai| ___ gRhastha bhI samyaktvI hotA hai, AgamoM ko par3hakara athavA zramaNoM ke pravacana sunakara samyak jJAna bhI prApta kara letA hai, ahiMsA Adi zrAvaka vratoM ke rUpa meM AMzika rUpa se hI sahI cAritra kA bhI pAlana karatA hai aura anazana, UnodarI, svAdhyAya Adi tapa bhI kara letA hai| kintu gRhastha agAra aura zramaNa-anagAra kI sAdhanA meM mandatA aura tIvratA, apUrNatA aura samagratA kA mUlabhUta antara hai| yadyapi mokSa-prApti kI dizA meM donoM hI agrasara hote haiM lekina agAra kI gati manda hotI hai; jabaki anagAra kI gati tIvra hotI hai| agAra kI gati maMda hone ke kAraNa haiM-saMga, saMyoga, pArivArika janoM ke prati moha, sAmAjikapArivArika kartavyoM ke pAlana kA uttaradAyitva, jIvanayApana hetu dhanopArjana saMcaya-saMgraha-parigraha, bhojana ke pacana-pAcana Adi anya kAraNoM se jIva-hiMsA se pUrNataH virakta hone kI ashkytaa| jabaki anagAra ina saba se mukta hotA hai, isI kAraNa mokSa-prApti kI ora usakI gati tIvra hotI hai| ___ yadyapi sAmAnyataH gRhatyAgI ko anagAra mAnA jAtA hai kintu sirpha gRhatyAga hI anagAra banane ke lie kAphI nahIM hai; use kucha aura bhI karanA anivArya hotA hai| sarvaprathama use ghara, kuTumba Adi ke tyAga ke sAtha hI unake prati moha, Asakti Adi kA bhI tyAga kara denA caahie| sarvasaMgatyAgI bana jAnA usake lie Avazyaka hai| taduparAnta pApAsravoM kA tyAga, zayana-Asana-sambandhI viveka, samArambha varjana, svAda-tyAga, mRtyu paryanta zramaNa-dharma pAlana Adi bhI anivArya hai| usakI inhIM pravRttiyoM se usakI gati meM tIvratA evaM samagra-tyAga vRtti AtI hai aura vaha zIghra mokSa prApta karatA hai| prastuta adhyayana meM anagAra-dharma sambandhI kucha mahatvapUrNa binduoM kA vivecana kiyA gayA hai aura ina sUtroM ke yathArthataH pAlana kI phalazruti mokSa-prApti batAI gaI hai| isa adhyayana meM 21 gAthAe~ haiN|

Page #654
sacitra uttarAdhyayana sUtra Jafryt 37 [ 498 ] PANCHASTRIMSH ADHYAYAN : ANAGARA-MARG-GATI Foreview The title of this chapter is Anagara-Marg-Gati or Endeavour on the Path of HomelessAsceticism. Its theme is-how an ascetic may endeavour to move fast on his chosen path of liberation ? In the twenty-eighth chapter of this work, Endeavour on the Path of Liberation, the stated path is the four limbed path of right knowledge-faith-conduct-austerity. However, the practice of three jewels (right knowledge-faith-conduct) or fourfold path (right knowledge-faith-conduct-austerity) is same for both a householder and a homeless ascetic. Householder also possesses righteousness (samyaktva) and gains right knowledge as well by reading scriptures or listening to discourses by ascetics. He also practices right conduct, may be partially, by observing householder's vows including non-violence and also observes austerities including fasting, limited food intake and self-study. . But there is a basic difference of slow and rapid approach, partial and complete observation of codes, in the practices of a householder and a homeless ascetic. Although both of them move in the direction of attaining liberation, the speed of a householder is slow while that of an ascetic is fast. There are reasons for this slow speed of a householder-company, circumstances, fondness for family members, responsibility to perform social and family duties, earning livelihood, acquiring, accumulating and hoarding wealth and possessions and inability of complete abstinence from violence due to worldly needs including arranging for and cooking food. But as the homeless ascetic is free from all these, his speed in the direction of attaining liberation is faster. Generally speaking, one who renounces household is regarded as an ascetic. But just renouncing household is not enough to become an ascetic; there are other essentials for him to perform. First of all, he should renounce the affection, attachment and infatuation for home, family, and all what he has renounced. It is mandatory for him to break all social and worldly connections. After that come the essentials like abandoning of all sources of inflow of demerits, employing discretion about bed and lodge, abandoning all sinful activities, develop apathy for taste and practice of ascetic code for life. All these sentiments practiced by him accelerate his speed and inspire attitude of absolute renunciation leading to faster attainment of liberation. Some important points regarding ascetic code have been discussed in this chapter. The result of right and proper following of these points is said to be attaining liberation. This chapter has 21 verses.

Page #655
[499 ] paMcatriMza adhyayana sacitra uttarAdhyayana sUtra paNatIsaimaM ajjhayaNaM : aNagAramaNgagaI paMcatriMza adhyayana : anagAra-mArga-gati Chapter-35 : ENDEAVOUR ON THE PATH OF HOMELESS-ASCETICISM suNeha megaggamaNA, maggaM buddhehi desiyN| jamAyaranto bhikkhU, dukkhANa'ntakaro bhve||1|| . mana (citta) ko ekAgra karake, buddhoM (tIrthaMkaroM) dvArA upadiSTa mArga ko mujhase suno; jisakA AcaraNa karane vAlA bhikSu duHkhoM kA anta karane vAlA hotA hai||1|| Hear attentively from me the path propagated by the enlightened ones (Tirthankars). The ascetic who follows that path puts an end to all his miseries. (1) (1) prathama sUtra : sarvasaMga parityAga gihavAsaM pariccajja, pavajjaMassio munnii| ime saMge viyANijjA, jehiM sajjanti mANavA // 2 // gRhavAsa kA parityAga karake pravrajyA ke Azrita huA (muni dharma svIkAra kiyA huA) muni ina saMgoM ko bhalI prakAra jAna le, jinameM mAnava Asakta hote haiN||2|| 1. First point : Renounce all affiliations The ascetic who has renounced household and got initiated into ascetic order should know well (and renounce) the affiliations to which men is deeply attached. (2) (2) dvitIya sUtra : pApAsavoM kA sampUrNa tyAga taheva hiMsaM aliyaM, cojja abmbhsevnnN| icchAkAmaM ca lobhaM ca, saMjao privjje||3|| isI taraha saMyamI sAMdhaka hiMsA, alIka-asatya, corI, abrahmacarya kA sevana-maithuna, icchAkAma (aprApta vastu kI icchA) aura lobha (prApta vastu ke prati mamatA-gRddhi) kA parityAga kre||3|| 2. Second point : Renounce completely the sources of demerits In the same way a restrained ascetic should renounce violence, untruth (aleek), stealing, non-celibacy (carnal pleasures), desire for possessions (ichchhakama) and greed. (3) (3) dvitIya sUtra : sthAna-viveka maNoharaM cittaharaM, malladhUveNa vaasiyN| sakavADaM paNDurulloyaM, maNasA vi na ptthe||4||

Page #656
tara sacitra uttarAdhyayana sUtra paMcatriMza adhyayana [500] manohara (citta ko AkarSita karane vAlA), citradhara (striyoM ke citroM se yukta ghara-makAna), puSpamAlAoM aura dhUpa Adi sugandhita vastuoM se vAsita, kapATa (kivAr3oM) se yukta, sapheda caMdAbo (parde Adi se susajjita) gRha kI mana se bhI prArthanA-AkAMkSA na kre|| 4 // 3. Third point : Discipline of place Even in his thoughts, an ascetic should not long for a lodge that is attractive decorated with paintings of women redolent with flower-garlands, incense and other aromatic things provided with doors and decorated with white canopies and curtains. (4) indiyANi u bhikkhussa, tArisammi uvsse|' dukkarAI nivAreuM, kaamraagvivddddnne||5|| (kyoMki) kAma-rAga kI vRddhi karane vAle upAzraya-nivAsa sthAna meM bhikSu ke lie indriyoM kA nivAraNa karanA-rokanA duSkara hai||5|| (This is because -) It is very difficult for an ascetic to control his senses in a lust enhancing dwelling (upashraya). (5) susANe sunnagAre vA, rukkhamUle va ego| pairikke parakaDe vA, vAsaM ttth'bhiroye||6|| (ataH) bhikSu ekAkI hokara zmazAna meM, sUne (ekAnta) ghara meM, vRkSa ke mUla meM, parakRta (dUsaroM dvArA nirmita makAna) makAna meM, khAlI sthAnoM meM nivAsa karane kI abhiruci (icchA) kre||6|| Therefore an ascetic should think of a forlorn dwelling like cremation ground, deserted (lonely) house, hollow tree trunk, houses constructed by others or other isolated places. (6) phAsuyammi aNAbAhe, itthIhiM annbhidue| tattha saMkappae vAsaM, bhikkhU prmsNje||7|| parama saMyamI bhikSu prAsuka, bAdhArahita, striyoM ke upadrava se rahita sthAna meM nivAsa karane kA saMkalpa kre||7|| A highly restrained ascetic should resolve to live at a place that is free of faults, obstacles and disturbance by women. (7) (4) caturtha sUtra : gRha samArambha-niSedha na sayaM gihAI kujjA, Neva annehiM kaare| gihakammasamArambhe, bhUyANaM dIsaI vho||8|| (saMyamI sAdhaka) na svayaM gRha Adi kA nirmANa kare aura na kisI dUsare se karavAye, kyoMki gRha karma (nirmANa) ke samArambha meM bhUtoM (prANiyoM) kI hiMsA dekhI jAtI hai|| 8 // 4. Fourth point : Negation of dwelling related violence He (a disciplined ascetic) should neither construct a house and the like by himself nor should he get it constructed by someone else because in the sinful activity of construction violence towards living beings is evident. (8)

Page #657
[501] paMcatriMza adhyayana sacitra uttarAdhyayana sUtra tasANaM thAvarANaM ca, suhumANa bAyarANa ya / tamhA gihasamArambhaM, saMjao parivajjae // 9 // (gRha-nirmANa meM) trasa aura sthAvara jIvoM kA tathA sUkSma aura bAdara (sthUla) jIvoM kA vadha hotA hai isalie saMyamI sAdhaka gRha nirmANa (samArambha) kA sarvathA parityAga kara de // 9 // In construction of a house mobile and immobile beings as well as minute and gross living beings are killed. Therefore, a restrained ascetic should completely renounce (the sinful act of) construction of a house. (9) (5) paMcama sUtra : AhAra pacana - pAcana niSedha bhattapANe, paNa - pAvaNe ya pANa- bhUyadayaTThAe, na paye na payAvae // 10 // isI prakAra bhakta aura pAna (AhAra tathA jala) ke pakAne aura pakavAne ke sambandha meM bhI jAnanA cAhiye ki isameM bhI jIvoM kI hiMsA hotI hai| ataH prANI aura bhUtoM kI dayA ke lie (bhikSu) na svayaM (bhakta-pAna) pakAye aura na kisI dUsare se pakavAye // 10 // 5. Fifth point : Negation of cooking food In the same way it should be known about cooking and getting cooked food and water that this also involves violence towards living beings. Therefore, out of compassion for living beings, an ascetic should neither cook by himself nor should cause others to cook for him. (10) jala - dhannanissiyA jIvA, puDhavI - kaTThanissiyA / hammAnti bhattapANesu, tamhA bhikkhU na paaye|| 11 // jala, dhAnya, pRthvI aura kASTha (IMdhana) ke Azrita bahuta se jIva hote haiM unakA hanana (hiMsA) ho jAtA hai, isa kAraNa bhikSu na svayaM pakAye aura na dUsare se pakavAye // 11 // There are innumerable beings in water, grain, earth and wood (fuel), and they are killed (while cooking). Therefore an ascetic should neither cook nor cause others to cook. (11) visappe savvaodhAre, bahupANaviNAsaNe / thi joisame satthe, tamhA joI na dIvae // 12 // agni ke samAna dUsarA koI zastra nahIM hai| yaha sabhI ora phaila jAtA hai tathA tIkSNa dhAra vAlA hai, bahuta jIvoM kA vinAzaka- prANaghAtaka hai, isalie agni (jyoti) dIpita - prajvalita na kare // 12 // There is no (other dangerous) weapon like fire. It spreads in all directions, is sharp edged and destroyer of many living beings; therefore he (ascetic) should not light fire. (12) (6) chaThA sUtra : kraya-vikraya vRtti-niSedha, bhikSAvRtti kA vidhAna hiraNNaM jAyarUvaM ya, maNasA vi na patthae / samaleTThakaMcaNe bhikkhU, virae kayavikkae // 13 //

Page #658
tara, sacitra uttarAdhyayana sUtra paMcatriMza adhyayana [502] sone aura miTTI ke Dhele ko samAna samajhane vAlA bhikSu suvarNa aura rajata (cA~dI) kI mana se bhI icchA na kare aura sabhI prakAra kI vastuoM ke kraya-vikraya se virakta rhe|| 13 // 6. Sixth point : Negation of trading and code of alms-seeking An ascetic, who finds gold and lump of clay alike, should not even think of having gold and silver, and should be apathetic to buying and selling. (13) kiNanto kaio hoi, vikkiNanto ya vaannio| __ kayavikkayammi vaTTanto, bhikkhU na bhavai taariso||14|| vastu ko kharIdane vAlA krayika (grAhaka) aura becane vAlA (vikraya karane vAlA) vaNik (vyApArI) hotA hai| kraya-vikraya meM pravRtta bhikSu to (bhikSu ke lakSaNoM se yukta) bhikSu hI nahIM hotA // 14 // The seller and buyer of a thing is a merchant. An ascetic indulging in buying and selling is not an ascetic at all. (14) bhikkhiyavvaM na keyavvaM, bhikkhuNA bhikkhvttinnaa| kayavikkao mahAdoso, bhikkhAvattI suhAvahA // 15 // bhikSu ko bhikSAvRtti se bhikSA karanI caahie| kraya (vikraya) nahIM karanA cAhie; kyoMki kraya-vikraya mahAdoSa hai aura bhikSAvRtti sukhAvaha (sukhadAyI) hai|| 15 // An ascetic should beg alms according to the code of alms seeking. He should not purchase or sell anything, because purchasing and selling is a great fault and to live on alms leads to happiness. (15) samuyANaM uMchamesijjA, jhaasuttmnnindiyN| lAbhAlAbhammi saMtuDhe, piNDavAyaM care munnii||16|| muni sUtra (meM batAI gaI) vidhi se anindita sAmudAyika aneka gharoM se thor3I-thor3I bhikSA kI eSaNA (khoja) kare aura lAbha-alAbha meM santuSTa rahakara bhikSA ke lie paryaTana (piNDapAta) kre||16|| Following the prescribed code, an ascetic should look for alms in small quantities from many faultless houses of a colony. He should move about seeking alms and be contented irrespective of getting or not getting alms. (16) (7) sAtavA~ sUtra : svAda-vRtti niSedha alole na rase giddhe, jivbhAdante amucchie| na rasaTThAe |jijjA, javaNaTThAe mhaamunnii||17|| alolupI, rasa (svAda) meM agRddha (Asakta na hone vAlA) jihvA (rasanA) indriya kA damana karane vAlA (svAda meM) mUchita-mamatva, lAlasA na rakhane vAlA mahAmuni rasa (svAda) ke lie na khAye, saMyama yAtrA ke nirvAha hetu bhojana kare // 17 //

Page #659
[503 ] paMcatriMza adhyayana sacitra uttarAdhyayana sUtra / 7. Seventh point : Negation of gourmandism A great ascetic, who is not obsessed and infatuated with taste, who has subdued the sense of taste, who is free of fondness and desire for taste, should not eat food for taste. He should eat only in order to sustain his life and journey of ascetic discipline (8) AThavA~ sUtra : pUjA-pratiSThA kA niSedha accaNaM rayaNaM ceva, vandaNaM pUyaNaM thaa| iDDIsakkAra-sammANaM, maNasA vi na ptthe||18|| arcanA, racanA aura vandanA, pUjA tathA Rddhi, satkAra, sammAna Adi kI muni mana se bhI icchA na kre|| 18 // 8. Eighth point : Negation of worship and honour Even in his thoughts an ascetic should not desire for offerings, facilities, salutations, worship, felicitation, respect, honour and the like. (18) (9) nauvA~ sUtra : jIvana paryanta muni-dharma pAlana sukkajjhANaM jhiyAejjA, aNiyANe akiNcnne| vosaTThakAe viharejjA, jAva kAlassa pjjo||19|| jaba taka kAla kA paryAya hai (jIvana hai) taba taka muni zukladhyAna dhyAtA rhe| nidAnarahita, akiMcana banakara tathA kAya kA vyutsarga (mamatva tyAga) karake vicaraNa kre|| 19 // 9. Ninth point: Observing the code for life As long as he is alive, an ascetic should perform purest of meditation. Without any expectations of fruits of his practices) and possessions, he should move about dissociating his mind from his body. (19) phalazruti nijjUhiUNa AhAraM, kAladhamme uvtttthie| ahiUNa mANusaM bondiM, pahU dukkhe vimuccaI // 20 // (anagAra mArga para gati karane vAlA muni) kAladharma (mRtyu) upasthita hone para AhAra kA parityAga karake manuSya-zarIra ko chor3akara tathA prabhu banakara du:khoM se vimukta ho jAtA hai|| 20 // The fruits At the time of death he (the ascetic moving on the ascetic path) abandons food and then the earthly body to become supreme-soul and get free from all miseries. (20) nimmamo nirahaMkAro, vIyarAgo annaasvo| saMpatto kevalaM nANaM, sAsayaM prinnivvue||21|| -tti bemi|

Page #660
sacitra uttarAdhyayana sUtra mamatvarahita, ahaMkArazUnya, vItarAga evaM Amravarahita hokara tathA kevalajJAna se saMpanna hokara (anagAra) zAzvata parinirvANa (siddhagati) ko prApta kara letA hai // 21 // paMcatriMza adhyayana [ 504] - aisA maiM kahatA hU~ / Getting free of fondness, devoid of ego, free of attachments, immune to inflow of karmas, endowed with omniscience he (the ascetic) attains eternal liberation (the status of Siddha). (21) -So I say. vizeSa spaSTIkaraNa gAthA 4-6 - bhikSu ko kivAr3oM se yukta makAna meM rahane kI mana se bhI icchA na karanI caahiye| yaha utkRSTa sAdhanA kA, aguptatA kA aura aparigrahabhAva kA sUcaka hai| zmazAna meM rahane se anitya bhAvanA evaM vairAgya kI jAgRti rahatI hai / citA meM jalate zavoM ko aura dagdha asthiyoM ko dekhakara kisa sAdhaka ko viSayabhogoM se virakti na hogI ? vRkSa ke nIce rahanA bhI mahatvapUrNa hai / pratikUlatAoM ko to sahanA hotA hI hai| bauddhagrantha vizuddhi mArga meM kahA hai ki vRkSa ke nIce rahane se sAdhaka ko hara samaya per3a ke pattoM ko parivartita hote aura pIle pattoM ko girate dekhakara jIvana kI anityatA kA khyAla paidA hotA rhegaa| alpecchatA bhI rhegii| gAthA 20 - deha ke chor3ane kA artha deha ko nahIM dehabhAva ko chor3anA hai, deha meM nahIM deha kI pratibaddhatAAsakti meM hI bandhana hai| deha kI pratibaddhatA se mukta hote hI sAdhaka ke liye deha mAtra jIvana yAtrA kA eka sAdhana raha jAtA hai, bandhana nahIM / IMPORTANT NOTES Verse 4-6-An ascetic should not even wish to live in a house with doors. This denotes his excellent spiritual pursuit, openness and resolve of non-possession. The feeling of ephemeralness and renunciation remains alive by dwelling in cremation ground. Which aspirant would not develop apathy for worldly pleasures and comforts after looking at corpses and bones in burning pyres? To live under a tree is also important. Adversities are to be tolerated. Vishuddhi Marg, a Buddhist scripture, says that by living under a tree and looking every moment at the changing texture of leaves and the falling yellow leaves, the thought of transitoriness of life is always live and vivid in the mind of an aspirant and his desires also remain a few. Verse 20-To quit body does not mean to renounce the body; but to renounce the attachment to the body. Because, the body is not bondage, it is the attachment to the body that is bondage. Once the ascetic is free from fondness for his body, the body remains only a means of sustaining ascetic life, not bondage.

Page #661
[505] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra chattIsavA~ adhyayana : jIvAjIva-vibhakti pUrvAloka prastuta chattIsavA~ adhyayana isa sUtra kA antima adhyayana hai| isakA nAma jIvAjIva-vibhakti hai| nAma ke anurUpa isa adhyayana meM jIva aura ajIva kI vibhakti-donoM ko pRthak-pRthak karake unako samyak rUpa se nirUpita kiyA gayA hai| loka meM jIva aura ajIva-ye do hI mUla tattva inhIM ke saMyoga-viyoga kA pariNAma haiN| - jIva aura ajIva (rUpI-ajIva-pudagala) kA anAdi saMyoga sambandha hai| lekina tapa-saMyama Adi kI sAdhanA ke dvArA isa sambandha ko sadA ke lie vicchinna kiyA jA sakatA hai taba jIva zuddha rUpa-apanA nija rUpa prApta kara letA hai aura pudgala se sampUrNatayA vimukta hokara siddha bana jAtA hai| jaba taka jIva ke sAtha ajIva (karma pudgaloM) kA sambandha rahatA hai tabhI taka zarIra, indriyoM, mana Adi kI racanA hotI hai| jIva meM mamatva mUrchA kA astitva rahatA hai, para-dravyoM, bhautika padArthoM ke prati usakA AkarSaNa rahatA hai, yahI jIva kI vaibhAvika pravRtti hai, jo rAga-dveSa, saMkalpa-vikalpoM ke mAdhyama se prakaTa hotI hai aura yahI jIva kA saMsAra hai jisameM vaha anAdikAla se paribhramaNa karatA A rahA hai| jIva kA ajIva se pRthakkaraNa mokSa-prApti ke lie Avazyaka hai| isI pRthakkaraNa ko bhedavijJAna kahA jAtA hai| bhedavijJAna hote hI jIva svayaM ko pudgala se, karmoM aura nokarmoM se alaga samajhane lagatA hai| bhedavijJAna kA pUrNa vizvAsa hote hI samyagdarzana ho jAtA hai, jJAna bhI samyak ho jAtA hai aura jIva apanI AtmA aura Atmika guNoM meM ramaNa karane lagatA hai, yahI samyak cAritra hai| saMyama-cAritra kI pUrNa nirmalatA aura samagratA hI jIva kI mukti hai| ajIva kA jIva se pRthakkaraNa iSTa hone se hI prastuta adhyayana meM sarvaprathama ajIva kA nirUpaNa kiyA gayA hai| jIva kI zuddha dazA kI pratIti karAne ke lie pahale siddhoM kA vistRta varNana karane ke bAda saMsArI jIvoM kA vistArapUrvaka varNana kiyA gayA hai| anta meM saMyama-pAlana kI preraNA dI gaI hai| ArAdhaka banane ke lie saMlekhanA, saMthArA aura samAdhimaraNa kA pratipAdana kiyA gayA hai| kandI Adi pA~ca bhAvanAoM, mithyAtva, nidAna, hiMsA, kRSNa Adi adharma lezyAoM se bacakara samyaktva, zukladhyAna, jina vacanoM meM anurAga Adi tathA Atma-zuddhi karake parItta saMsArI aura mokSa-prApti kI sundara preraNA dI gaI hai| prastuta adhyayana isa sUtra meM sabase bar3A hai| isameM 268 gAthAe~ haiN|

Page #662
sacitra uttarAdhyayana sUtra Defaist 378 per [ 506 ] HATTRIMSH ADHYAYAN: JIVAJIVA VIBHAKTI Foreview This thirty-sixth chapter is the last chapter of this scripture. It is titled Jivajiva Vibhakti or Life and Non-life. This chapter, as its name suggests, defines jiva (life; soul) and ajiva (non-life and/or matter) properly after dividing the two and dealing them separately. There are only two basic elements in this universe (Lok)-soul and non-soul. Remaining all elements are consequences of integration and disintegration of these two. The relationship of assimilation between life and matter continues since time immemorial. But it can be permanently terminated with the help of restraint, austerities and other spiritual practices. Having done that, the soul regains its pristine pure form, gets absolutely free of matter and becomes a perfected soul (Siddha). . Body, sense organs and mind come into being only as long as soul is associated with matter. And only till then a living being has feelings of fondness, delusion and attraction for other things and matter. For a soul it is an unnatural tendency born through attachment and aversion, desires and alternatives. This is the worldly existence of soul in the form of cycles of rebirth in which it has been wandering from time immemorial. Separation of soul from non-soul (karma particles) is essential for attaining liberation. This separation is called discerning knowledge (bhed vijnana). The moment one acquires this discerning knowledge he considers the self as different from matter, karmas and nokarmas (auxiliary karmas). With development of complete faith in this principle of separateness he gains right perception/faith; knowledge also becomes right; he gets engrossed in his soul and its attributes, virtues; and that is right conduct. The absolute purity and perfection of restraint or conduct is the liberation of soul. As separation of non-soul from soul is the desired theme of this chapter, the concept of non-soul (matter) is defined first. A vivid description of Siddhas (perfected souls) has been given first in order to explain the pure state of soul. This is followed by detailed description of worldly beings. In the end comes inspiration for practising restraint. For becoming true spiritual aspirant the ultimate vows of samllekhana, santhara and samaadhi maran are explained. Inspiration has been provided eloquently to avoid five ignoble feelings including sexual (kandarpi), unrighteousness, volition and ignoble soul-complexions like black, and pursue the path of righteousness, pure meditation and love for the word of Jinas in order to purify the soul, renounce this world and attain liberation. This is the longest chapter in this scripture. It has 268 verses.

Page #663
[507 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtratA chattIsaimaM ajjhayaNaM : jIvAjIvavibhattI SaTtriMza adhyayana : jIvAjIva-vibhakti || Chapter-36 : THE DIVISION OF LIFE AND NON-LIFE jIvAjIvavibhattiM, suNeha me egamaNA io| jaM jANiUNa samaNe, samma jayai sNjme||1|| jIva aura ajIva ke vibhAga (vibhakti) ko mujhase ekAgracitta hokara suno; jise jAnakara zramaNa saMyama meM samyak prakAra se yatanAzIla banatA hai|| 1 // . Hear from me attentively about the division of soul and non-soul; knowing which an ascetic carefully exerts himself in restraint. (1) jIvA ceva ajIvA ya, esa loe viyaahie| ajIvadesamAgAse, aloe se viyaahie||2|| jIva aura ajIva jahA~ haiM, vaha loka kahA gayA hai| aura ajIva kA eka deza (vibhAga yA aMza) jo (mAtra) AkAza hai, vaha aloka (alokAkAza) hai||2|| The place where soul and non-soul exist is called universe (Lok). Empty space, which is a part of the non-soul, is called unoccupied space (Alok or Alokakash). (2) davvao khettao ceva, kAlao bhAvao thaa| parUvaNA tesiM bhave, jIvANamajIvANa y||3|| una jIvoM aura ajIvoM kI prarUpaNA-dravya, kSetra, kAla aura bhAva se kI jAtI hai||3|| Soul (life) and non-soul (matter) are being described with reference to substance, place, time and modes or developments. (3) ajIva-prarUpaNA rUviNo ceva'rUvI ya, ajIvA duvihA bhve| arUvI dasahA vuttA, rUviNo vi cauvvihA // 4 // ajIva do prakAra kA hotA hai-(1) rUpI, aura (2) aruupii| arUpI (ajIva) dasa prakAra kA hai aura rUpI (ajIva) ke cAra bheda haiN|| 4 // Non-life Non-life is of two kinds-(1) with form (rupi), and (2) without form (arupi). Nonlife without form is of ten kinds and that with form is of four types. (4) arUpI-ajIva-prarUpaNA dhammatthikAe tase, tappaese ya aahie| ahamme tassa dese ya, tappaese ya aahie||5||

Page #664
tara, sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [508] tIna loka a lo kA kA za siLoM kA nivAsalamaekarAjU namakamA damAgamAhA nini kI AkRti madina AraNa Anata SEPSE kA sanatkumAra K -jayoka dAra madhyaloka eka rAjU (lapramA zarkarAprabhA vAlukAprabhA agho loka paprabhA dhUmapramA sAta naraka tama abhA mahAtama abha nigoda nodadhivAtaya dhamAlaya musalaya maramArAmamohA bAjAra somanamoma jArIajamoTA sAta rAjU

Page #665
[509 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra dharmAstikAya tathA usa (dharmAstikAya) ke deza aura usa (dharmAstikAya) ke pradeza kahe gaye haiM tathA isI prakAra adharmAstikAya, usa (adharmAstikAya) kA deza aura usa (adharmAstikAya) kA pradeza bhI batAyA gayA hai||| 5 // Non-life without form Dharmastikaya (motion entity), its divisions, its indivisible parts are mentioned. In the same way Adharmastikaya (rest entity), its divisions and its indivisible parts are also mentioned. (5) AgAse tassa dese ya, tappaese ya aahie| addhAsamae ceva, arUvI dasahA bhve||6|| AkAzAstikAya, usa (AkAzAstikAya) kA deza aura usa (AkAzAstikAya) kA pradeza batAyA gayA hai aura addhAsamaya (kaal)| isa taraha arUpI ajIva dasa prakAra kA hai||6|| Likewise Akaashastikaya (space entity), its divisions and its indivisible parts are mentioned; also mentioned is Addha Samaya or Kaal (time entity). Thus formless nonsoul substances are of ten types. (6) dhammAdhamme ya do'vee, logamittA viyaahiyaa| logAloge ya AgAse, samae smykhettie||7|| dharmAstikAya aura adharmAstikAya-ye donoM hI lokapramANa-sampUrNa loka meM vyApta batAye gaye haiN| AkAzAstikAya loka aura aloka donoM meM vyApta hai tathA samaya (kAla) samaya-kSetrika-DhAI dvIpa pramANa mAnava-kSetra meM hai||7|| Both Dharmastikaya and Adharmastikaya are co-extensive only with the universe (Lok). But Akaashastikaya is co-extensive with the universe (Lok) as well as unoccupied space. And time exist only in the area of time (area where humans live; Adhai Dveep or two and a half continents). (7) dhammAdhammAgAsA, tinni vi ee annaaiyaa| apajjavasiyA ceva, savvaddhaM tu viyaahiyaa||8|| dharmAstikAya, adharmAstikAya aura AkAzAstikAya-ye tInoM hI dravya anAdi, aparyavasita (ananta) tathA sarvakAla sthAyI (nitya) haiN||8|| Dharmastikaya, Adharmastikaya and Space (Akaash), all the three substances are beginningless, endless and eternal. (8) samae vi santaI pappa, evamevaM viyaahie| AesaM pappa sAIe, sapajjavasie vi y||9|| samaya (kAla) bhI saMtati-pravAha kI apekSA se isI prakAra (anAdi, ananta, sthAyI-nitya) kahA gayA hai kintu Adeza (pratiniyata) kI apekSA se vaha Adi (Adisahita) aura antasahita (sapajjie) bhI hotA hai||9||

Page #666
ta sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [510] Time is also said to be beginningless, endless and eternal with regard to its continuous flow but with regard to particularity it has a beginning and an end too. (9) rUpI ajIva-prarUpaNA khandhA ya khandhadesA ya, tappaesA taheva y| paramANuNo ya boddhavvA, rUviNo ya cuvvihaa||10|| (1) skandha, (2) skandha ke deza, (3) usa (skandha) ke pradeza, aura (4) paramANu-isa prakAra rUpI ajIva dravya ke cAra bheda haiN|| 10 // Non-life with form (1) Skandh (aggregate), (2) Skandh-desh (sections of aggregate), (3) Skandh-pradesh (sub-sections of aggregate), and (4) Paramanu (ultimate particle); thus non-life with form (rupi ajiva or matter) is of four kinds. (10) egatteNa puhatteNa, khandhA ya prmaannunno| loegadese loe ya, bhaiyavvA te u khetto|| itto kAlavibhAgaM tu, tesiM vucchaM cuvvihN||11|| paramANuoM ke ekatva (sammilana) se skandha kA nirmANa ho jAtA hai aura skandha ke pRthaktva (vibhAjita hone-bikhara jAne) se paramANu bana jAte haiM (yaha sthiti dravya kI apekSA se batAI gaI hai)| kSetra kI apekSA se ve skandha aura paramANu loka ke eka deza meM tathA saMpUrNa loka meM bhAjya haiN| ataH unake asaMkhya vikalpa (bheda) haiN| yahA~ se Age maiM una skandha aura paramANuoM ke kAla vibhAga kI apekSA se cAra bheda kahU~gA // 11 // Aggregate (Skandh) is created by assimilation of Paramanus (ultimate particles) and when the aggregate disintegrates it turns into Paramanus (This is in context of substance). In context of place those aggregates and Paramanus (ultimate particles) can be divided in one section of the universe as well as the whole. As such they have innumerable alternatives. Now I shall describe the four divisions of those aggregates and Paramanus in context of time. (11) saMtaI pappa te'NAI, apajjavasiyA vi y| ThiI paDucca sAIyA, sapajjavasiyA vi y||12|| pravAha (saMtati) kI apekSA se ve skandha-paramANu anAdi aura ananta haiN| sthiti (niyata sthAna para avasthAna) kI apekSA se sAdi-sAnta bhI haiN|| 12 // In context of continuity these aggregates and Paramanus are beginningless and endless. However in context of existence at a particular place they have a beginning as well as an end. (12)

Page #667
[511] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra asaMkhakAlamukkosaM, egaM samayaM jhnniyaa| ajIvANa ya rUvINaM, ThiI esA viyaahiyaa||13|| rUpI ajIva dravyoM kI yaha sthiti jaghanya (kama se kama) eka samaya kI aura utkRSTa (adhika se adhika) asaMkhyAta kAla kI kahI gaI hai||13|| This state of non-life with form (rupi ajiva) continues for a minimum of one Samaya and maximum of innumerable time. (13) aNantakAlamukkosaM, egaM samayaM jhnnyN| ajIvANa ya rUvINaM, antareyaM viyAhiyaM // 14 // rUpI ajIva dravyoM kA antara jaghanya eka samaya aura utkRSTa asaMkhyAta kAla kA hai| (antara kA abhiprAya hai-apane pratiniyata pUrvAvagAhita sthAna se calakara punaH usI sthAna para pahu~cane ke madhya-antarAla kA samaya) // 14 // . The minimum intervening period (antar) between shifting of a non-life with form (rupi ajiva or matter) from a place and regaining the same place is one Samaya and the maximum is innumerable period of time. (14) vaNNao gandhao ceva, rasao phAsao thaa| saMThANao ya vinneo, pariNAmo tesi pNchaa||15|| skandha Adi kA pariNamana-(1) varNa kI apekSA se, (2) gandha kI apekSA se, (3) rasa kI apekSA se, (4) sparza kI apekSA se, aura (5) saMsthAna kI apekSA se-pA~ca prakAra kA jAnanA caahiye|| 15 // The transformation of aggregates should be known in five contexts; in context of (1) colour, (2) smell, (3) taste, (4) touch, and (5) structure (samsthan). (15) . vaNNao pariNayA je u, paMcahA te pkittiyaa| kiNhA nIlA ya lohiyA, hAliddA sukkilA thaa||16|| varNa se jo (skandha Adi rUpI ajIva-pudgala) pariNata hote haiM, ve pA~ca prakAra ke kahe gaye haiM(1) kRSNa, (2) nIla, (3) lohita (lAla), (4) Aridra (pIta), aura (5) zveta-zukla // 16 // The transformation of aggregates of non-life with form (matter) in context of colour is said to be of five kinds-(1) black, (2) blue, (3) red, (4) yellow, and (5) white. (16) gandhao pariNayA je u, duvihA te viyaahiyaa| subbhigandhapariNAmA, dubbhigandhA taheva y||17|| jo (skandha Adi) pudgala gandha se pariNata hote haiM, ve do prakAra ke kahe gaye haiM-(1) surabhigandha pariNamana, aura (2) durabhigandha pariNamana // 17 // ___The transformation of aggregates of non-life with form (matter) in context of smell is said to be of two kinds--(1) pleasant smell, and (2) unpleasant or foul smell. (17)

Page #668
tara sacitra uttarAdhyayana satra SaTtriMza adhyayana [512] rasao pariNayA je u, paMcahA te pkittiyaa| titta-kaDuya-kasAyA, ambilA mahurA thaa||18|| jo (pudgala) rasa se pariNata haiM, ve pA~ca prakAra ke kahe gaye haiM-(1) tikta-tIkhA yA caraparA, (2) kaTuka-kar3avA, (3) kaSAyalA, (4) amla-khaTTA, aura (5) madhura-mIThA // 18 // The transformation of aggregates of non-life with form (matter) in context of taste is said to be of five kinds--(1) bitter, (2) pungent, (3) astringent, (4) sour, and (5) sweet. (18) phAsao pariNayA je u, aTTahA te pkittiyaa| kakkhaDA mauyA ceva, garuA lahuyA thaa||19|| jo (pudgala) sparza se pariNata hote haiM, ve ATha prakAra ke kahe gaye haiM-(1) karkaza-khuradarA, (2) mRdu-mulAyama, komala, (3) guru-bhArI, (4) laghu-halkA - // 19 // The transformation of aggregates of non-life with form (matter) in context of touch is said to be of eight kinds-(1) hard, (2) soft, (3) heavy, (4) light, -(19) sIyA uNhA ya niddhA ya, tahA lukkhA va aahiyaa| . ii phAsapariNayA ee, puggalA smudaahiyaa||20|| (5) zIta-ThaMDA, (6) uSNa-garma, (7) snigdha-cikanA, (8) rUkSa-kaThora, kar3A-isa prakAra ye sparza se pariNata pudgala samyak rUpa se kahe gaye haiN|| 20 // (5) cold, (6) hot, (7) smooth, and (8) rough, thus the aggregates transformed in context of touch are properly described. (20) saMThANapariNayA je u, paMcahA te pkittiyaa| parimaNDalA ya vaTTA, taMsA curNsmaayyaa||21|| saMsthAna se pariNata jo pudgala hote haiM, ve pA~ca prakAra ke kahe gaye haiM-(1) parimaNDala (cUr3I kI taraha gola), (2) vRtta-geMda kI taraha gola, (3) tryaMza-trikoNAkAra, (4) caturana-caukora, caukona (vargAkAra), aura (5) AyatAkAra // 21 // The transformation of aggregates of non-life with form (matter) in context of constitution is said to be of five kinds-(1) circular, (2) spherical, (3) triangular, (4) square, and (5) rectangular. (21) vaNNao je bhave kiNhe, bhaie se u gndho| rasao phAsao ceva, bhaie saMThANao vi y||22|| kRSNa (kAle) varNa (raMga) vAlA pudgala-gandha, rasa, sparza aura saMsthAna se bhI bhAjya-aneka vikalpoM (prakAroM) vAlA hotA hai|| 22 // The matter of black colour is further divisible many ways by attributes of smell, taste, touch and constitution. (22) vaNNao je bhave nIle, bhaie se u gndho| rasao phAsao ceva, bhaie saMThANao vi y||23||

Page #669
[513] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra nIle varNa kA pudgala-gaMdha, rasa, sparza aura saMsthAna se bhAjya hai| isa apekSA se usake aneka vikalpa hote haiN|| 23 // The matter of blue colour is further divisible many ways by attributes of smell, taste, touch and constitution. (23) vaNNao lohie je u, bhaie se u gndho| rasao phAsao ceva, bhaie saMThANao vi y||24|| jo pudgala lAla varNa vAlA hai, vaha gandha, rasa, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai|| 24 // The matter of red colour is further divisible many ways by attributes of smell, taste, touch and constitution. (24) vaNNao pIyae je u, bhaie se u gndho| rasao phAsao ceva, bhaie saMThANao vi y||25|| jo pudgala pIle varNa vAlA hotA hai, vaha gandha, rasa, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai|| 25 // The matter of yellow colour is further divisible many ways by attributes of smell, taste, touch and constitution. (25) vaNNao sukkile je u, bhaie se u gndho| rasao phAsao ceva, bhaie saMThANao vi y||26|| zveta (zukla) varNa vAlA pudgala-gaMdha, rasa, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA hai)|| 26 // The matter of white colour is further divisible many ways by attributes of smell, taste, touch and constitution. (26) gandhao je bhave subbhI, bhaie se u vnnnno| rasao phAsao ceva, bhaie saMThANao vi y||27|| gaMdha se jo pudgala surabhita-sugandhita hotA hai, vaha varNa, rasa, sparza aura saMsthAna se bhI bhAjya (aneka vikalpoM vAlA hotA) hai|| 27 // The matter with pleasant smell is further divisible many ways by attributes of colour, taste, touch and constitution. (27) gandhao je bhave dubbhI, bhaie se u vnnnno| rasao phAsao ceva, bhaie saMThANao vi y||28|| jo pudgala durabhigandha vAlA-durgandhita hotA hai vaha varNa, rasa, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai|| 28 // The matter with unpleasant smell is further divisible many ways by attributes of colour, taste, touch and constitution. (28)

Page #670
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [514] rasao tittae je u, bhaie se u vnnnno| gandhao phAsao ceva, bhaie saMThANao vi y||29|| jo pudgala tikta-carapare rasa vAlA hotA hai, vaha varNa, gandha, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai|| 29 // The matter with bitter taste is further divisible many ways by attributes of colour, smell, touch and constitution. (29) rasao kaDue je u, bhaie se u vnnnno| gandhao phAsao ceva, bhaie saMThANao vi y||30|| kaTu (kar3avA) rasa vAlA pudgala-varNa, gaMdha, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai||30|| The matter with pungent taste is further divisible many ways by attributes of colour, smell, touch and constitution. (30) rasao kasAe je u, bhaie se u vnnnno| gandhao phAsao ceva, bhaie saMThANao vi y||31|| .. jo pudgala rasa se kaSAya-kasailA hotA hai, vaha varNa, gandha, sparza aura saMsthAna se bhAjya (aneka vikalpoM vAlA hotA) hai|| 31 // The matter with astringent taste is further divisible many ways by attributes of colour, smell, touch and constitution. (31) rasao ambile je u, bhaie se u vnnnno| gandhao phAsao ceva, bhaie saMThANao vi y||32|| . jo pudgala rasa se amla-khaTTA hotA hai vaha varNa, gandha, sparza aura saMsthAna se bhAjya (ananta vikalpoM-bhedoM vAlA hotA) hai|| 32 // The matter with sour taste is further divisible many ways by attributes of colour, smell, touch and constitution. (32) rasao mahurae je u, bhaie se u vnnnno| gandhao phAsao ceva, bhaie saMThANao vi y||33|| jo pudgala madhura rasa vAlA hotA hai, vaha varNa, gandha, sparza aura saMsthAna se bhAjya hai|| 33 // The matter with sweet taste is further divisible many ways by attributes of colour, smell, touch and constitution. (33) phAsao kakkhaDe je u, bhaie se u vnnnno| gandhao rasao ceva, bhaie saMThANao vi y||34|| jo pudgala karkaza sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hai|| 34 // The matter with hard touch is further divisible many ways by attributes of colour, smell, taste and constitution. (34)

Page #671
[515] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra phAsao maue gandhao rasao ceva, bhaie saMThANao vi ya // 35 // u, bhaie se u vnnnno| jo pudgala mRdu-komala sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hai // 35 // The matter with soft touch is further divisible many ways by attributes of colour, smell, taste and constitution. (35) phAsao gurue je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 36 // jo pudgala sparza se guru- bhArI hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hai // 36 // The matter with heavy touch is further divisible many ways by attributes of colour, smell, taste and constitution. ( 36 ) phAsao lahue je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 37 // * jo pudgala laghu - ( halkA) sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai|| 37 // The matter with light touch is further divisible many ways by attributes of colour, smell, taste and constitution. (37) phAsao sIyae je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 38 // jo pudgala zIta sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai // 38 // The matter with cold touch is further divisible many ways by attributes of colour, smell, taste and constitution. (38) phAsao uNhae je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 39 // jo pudgala uSNa (garma) sparza vAlA hotA hai, vaha varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai // 39 // The matter with hot touch is further divisible many ways by attributes of colour, smell, taste and constitution. (39) phAsao niddhae je u, bhaie se u vaNNao / gandhao rasao ceva, bhaie saMThANao vi ya // 40 // snigdha sparza vAlA pudgala - varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai // 40 // The matter with smooth touch is further divisible many ways by attributes of colour, smell, taste and constitution. (40) phAsao lukkhae je u, gandhao rasao ceva, bhaie bhaie se u vaNNao / saMThANao vi ya // 41 //

Page #672
tara sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [516] rUkSa sparza vAlA pudgala-varNa, gandha, rasa aura saMsthAna se bhI bhAjya hotA hai|| 41 / / The matter with rough touch is further divisible many ways by attributes of colour, smell, taste and constitution. (41) ___parimaNDalasaMThANe, bhaie se u vnnnno| gandhao rasao ceva, bhaie phAsao vi y||42|| parimaNDala (cUr3I ke samAna gola AkAra) saMsthAna vAlA pudgala-varNa, gandha, rasa aura sparza se bhAjya hotA hai||42|| The matter having a circular (like a bangle) constitution is fuither divisible many ways by attributes of colour, smell, taste and touch. (42) saMThANao bhave vaTTe, bhaie se u vnnnno| gandhao rasao ceva, bhaie phAsao vi y||43|| vRtta saMsthAna (geMda ke samAna gola AkAra vAlA) pudgala varNa, gandha, rasa aura sparza se bhAjya hai||43|| The matter having a spherical (like a ball) constitution is further divisible many. ways by attributes of colour, smell, taste and touch. (43) saMThANao bhave taMse, bhaie se u vnnnno| gandhao rasao ceva, bhaie phAsao vi y||44|| tryaMza (trikoNa) saMsthAna (AkAra) vAlA pudgala varNa, gaMdha, rasa aura sparza se bhAjya hotA hai||44|| The matter having a triangular constitution is further divisible many ways by attributes of colour, smell, taste and touch. (44) saMThANao ya cauraMse, bhaie se u vnnnno| . gandhao rasao ceva, bhaie phAsao vi y||45|| ___ caurasa-caukona (vargAkAra) saMsthAna vAlA pudgala-varNa, gaMdha, rasa aura sparza se bhI bhAjya hotA hai|| 45 // The matter having a square constitution is further divisible many ways by attributes of colour, smell, taste and touch. (45) je AyayasaMThANe, bhaie se u vnnnno| gandhao rasao ceva, bhaie phAsao vi y||46|| Ayata saMsthAna vAlA pudgala-varNa, gaMdha, rasa aura sparza se bhI bhAjya hai|| 46 // The matter having a rectangular constitution is further divisible many ways by attributes of colour, smell, taste and touch. (46) esA ajIvavibhattI, samAseNa viyaahiyaa| itto jIvavibhattiM, vucchAmi annupuvvso||47||

Page #673
[517] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra yaha saMkSipta meM ajIva vibhakti kI prarUpaNA kI gaI hai| aba yahA~ se kramazaH jIvana-vibhakti kA kathana kruuNgaa|| 47 // Thus the divisions of non-life with form have been briefly described. Now I will describe the divisions of soul in sequence. (47) jIva-prarUpaNA saMsAratthA ya siddhA ya, duvihA jIvA viyaahiyaa| siddhA'NegavihA vuttA, taM me kittayao sunn||48|| (1) saMsArastha (saMsArI), aura (2) siddha (saMsAra-mukta)-jIva do prakAra ke batAye gaye haiN| siddha jIva aneka prakAra ke kahe gaye haiM, unakA maiM varNana karatA hU~, suno||48|| Life (soul) ___The souls are said to be of two kinds-(1) worldly, and (2) liberated (Siddha of perfected). Liberated souls are said to be of many types. I now describe them; listen. (48) siddha jIvoM kI prarUpaNA itthI purisasiddhA ya, taheva ya npuNsgaa| saliMge annaliMge ya, gihiliMge taheva y||49|| strI-puruSa-napuMsaka, svaliMga, anyaliMga aura gRhasthaliMga se jIva siddha hote haiN|| 49 // Liberation is attained by different categories of people including (by gender-) women, men, hermaphrodite, (by faith-) own faith (Jain) other faith, and householders. (49) ___ ukkosogAhaNAe ya, jahannamajjhimAi y| __ uDDhaM ahe ya tiriyaM ca, samuddammi jalammi y||50|| utkRSTa avagAhanA meM, jaghanya aura madhyama avagAhanA meM (siddha hote haiM) tathA Urdhvaloka meM, tiryak loka meM, adholoka meM aura samudra tathA jala (nadI, jalAzaya Adi) meM jIva siddha hote haiN||| 50 // Liberation is attained by people of maximum, medium or minimum avagaahana (space-occupation or height) and from higher regions (heavens), transverse regions (including earth), lower regions (infernal worlds), oceans and other water bodies (rivers, lakes etc.). (50) dasaM ceva napuMsesu, vIsaM itthiyAsu y| purisesu ya aTThasayaM, samaeNegeNa sijjhii||51|| eka samaya meM (adhika se adhika) napuMsakoM meM se dasa, striyoM meM se bIsa aura puruSoM meM se 108 jIva siddha ho sakate haiN||51|| In one Samaya (a maximum of) ten individuals from hermaphrodites, twenty from women and one hundred eight from men can get liberated. (51)

Page #674
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [ 518] cattAri ya gihiliMge, annaliMge daseva ya / saliMgeNa ya asayaM, samaeNegeNa sijjhaI // 52 // gRhasthaliMga meM cAra, anyaliMga meM dasa aura svaliMga meM 108 jIva eka samaya meM siddha ho sakate haiM // 52 // In one Samaya (a maximum of) four individuals from householders, ten from other faith and one hundred eight from own faith (Jain) can attain liberation. (52) ukkosogAhaNAe ya, sijjhante jugavaM duve / . cattAri jahannAe, javamajjha'TTuttaraM sayaM // 53 // utkRSTa avagAhanA meM do, jaghanya avagAhanA meM cAra aura madhyama avagAhanA meM 108 jIva (eka samaya meM) siddha ho sakate haiM // 53 // Two individuals of maximum avagaahana, four of minimum and one hundred eight of medium can attain liberation (at the most in one Samaya ). ( 53 ) cauruDDhaloe ya duve samudde, tao jale vIsamahe taheva / sayaM ca aTThattara tiriyaloe, samaeNegeNa u sijjhaI u // 54 // cAra Urdhvaloka meM, do samudra meM tIna jala (jalAzaya) meM, bIsa adholoka meM, 108 tiryak loka meM eka samaya meM jIva siddha ho sakate haiM // 54 // Four individuals from higher regions, two from oceans, three from other water bodies, twenty from lower regions and one hundred eight from the transverse regions (including earth) can attain liberation (at the most ) in one Samaya. (54) kahiM paDihayA siddhA ?, kahiM siddhA paiTThiyA ? kahiM bondiM caittANaM ?, kattha gantUNa sijjhaI // 55 // (prazna) siddha jIva kahA~ jAkara rukate haiM, kahA~ para siddha pratiSThita hote haiM (Thaharate haiM), zarIra ko kahA~ chor3akara aura kahA~ jAkara siddha hote haiM // 55 // (Q.) Where do the perfected souls go and get stopped? Where do they get ensconced? Where do they leave their bodies; and where do they become perfected ones (Siddhas)? (55) aloe pasihayA siddhA, loyagge ya paiTThiyA / ihaM bondiM caittANaM, tattha gantUNa sijjhaI // 56 // (uttara) siddha jIva aloka dvArA ruke hue haiM, loka ke agra bhAga (Urdhva dizA kA lokAnta) meM Thahare hue haiM, yahA~ manuSya kSetra meM zarIra ko chor3akara vahA~ loka ke agra bhAga meM jAkara siddha hote haiM // 56 // (A.) Perfected souls go to the edge of the universe (Lok) and are stopped by Alok (unoccupied space). They are ensconced at the edge of the universe (Lok). They leave their bodies in the world of humans and become perfected ones on reaching the edge of the universe. (56)

Page #675
[519] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra bArasahiM joyaNehiM, savvassuvariM bhave / IsIpabbhAranAmA u, puDhavI chattasaMThiyA // 57 // sarvArthasiddha vimAna se bAraha yojana Upara ISatprAgbhArA nAma kI chatrAkAra pRthvI hai // 57 // There is an umbrella (chhatra) shaped land named Ishatpragbhara Prithvi (the land or world just before the edge) twelve Yojans above Sarvarthasiddha Vimaan (celestial vehicle). (57) AyayA / paNayAlasayasahassA, joyaNANaM tu tAvaiyaM ceva vitthiNNA, tiguNo tasseva parirao // 58 // vaha pRthvI paiMtAlIsa lAkha yojana lambI aura utanI hI vistIrNa (caur3I ) hai tathA usakI paridhi (kucha adhika) tIna gunI hai // 58 // That world is four and a half million Yojans in length and same in breadth and its circumference is slightly more than three times that. (58) aTThajoyaNabAhallA, sA majjhammi viyAhiyA / parihAyantI carimante, macchiyapattA taNuyarI // 59 // vaha madhya meM ATha yojana bAhalya vAlI (sthUla - moTI) kahI gaI hai| phira vaha kramaza: patalI hotI gaI hai aura carama - anta meM makkhI kI pA~kha se bhI adhika patalI hai // 59 // It is eight Yojan deep at the center tapering down to the thickness of the wings of a house-fly at its periphery. ( 59 ) ajjuNasuvaNNagamaI, sA puDhavI nimmalA sahAveNaM / uttANagacchattagasaMThiyA ya, bhaNiyA jiNavarehiM // 60 // jinendroM ne batAyA hai ki vaha pRthvI arjuna svarNamayI (zveta suvarNa vAlI) aura svabhAva se hI nirmala ( ujjvala ) hai aura usakA AkAra tane hue ulaTe chAte jaisA hai // 60 // Jinas have told that this world is made up of white gold, pure by nature and its shape is like an upturned open umbrella. (60) saMkhaMka- kundasaMkAsA, paNDurA nimmalA suhA / sIyA joyaNe tatto, loyanto u viyAhio // 61 // vaha pRthvI zaMkha, aMkaratna aura kunda puSpa ke samAna zveta, nirmala tathA zubha hai| usa sItA ( ISatprAgbhArA nAma kI pRthvI) se eka yojana Upara loka kA anta kahA gayA hai // 61 // That world is white, pure and pious like conch-shell, Ankaratna (a gem) and Kunda flower. One Yojan above that world named Sita (Ishatpragbhara) is the end of the universe (Lok). (61) joyaNassa u jo tassa, koso uvarimo bhave / tassa kosassa chabbhAe, siddhANogAhaNA bhave // 62 // usa yojana kA jo sabase Upara kA kosa hai, usa kosa ke chaThe bhAga meM siddhoM kI avagAhanA hai - vahA~ siddha jIva Thahare hue haiM // 62 //

Page #676
sacitra uttarAdhyayana sUtra In the uppermost sixth part of the highest Kosa (2 miles) of that Yojan is the space occupation (avagaahana) of Siddhas; in other words the perfected souls dwell there. (62) tattha siddhA mahAbhAgA, loyaggammi paiTThiyA / bhavappavaMcaummukkA, siddhiM varagaiM gayA // 63 // bhava prapaMca-janma-maraNAdi saMsAra ke prapaMcoM se unmukta, parama zreSTha siddha gati ko prApta, mahAbhAgyazAlI siddha bhagavAna vahA~ loka ke agra bhAga meM sthita - pratiSThita haiM // 63 // SaTtriMza adhyayana [ 520] Free from the vagaries of the world (births and deaths), attaining the most exalted state of perfection the most fortunate Siddha Bhagavan dwell there at the edge of the universe (Lok). (63) usseho jassa jo hoi, bhavammi carimammi u / tibhAgahINA tatto ya, siddhANogAhaNA bhave // 64 // antima bhava (jisa janma se jIva mukta hotA hai) meM jisakI (jisa manuSya kI) jitanI U~cAI hotI hai, siddhAvasthA meM usa U~cAI kI tribhAga (eka-tihAI bhAga) kama U~cAI hotI hai // 64 // The height of perfected soul remains two-third of his height during his last existence (from which he attains liberation). (64) ya / egatteNa sAIyA, apajjavasiyA vi puhutteNa aNAIyA, apajjavasiyA viya // 65 // eka siddha jIva kI apekSA se siddha sAdi (Adi sahita ) aura ananta bhI haiM aura pRthak-pRthak aneka jIvoM kI apekSA se siddha anAdi-ananta bhI haiM // 65 // Considered individually, perfected souls have a beginning and no end. Considered collectively (as a class) they are without a beginning or an end. ( 65 ) arUviNo jIvaghaNA, nANadaMsaNasanniyA / alaM suhaM saMpattA, uvamA jassa natthi u // 66 // ve siddha jIva arUpI haiM, ghanarUpI saghana haiM, jJAnadarzana saMjJA se sampanna upayogamaya haiM, aisA atula sukha unheM prApta hai, jisakI koI upamA nahIM hai // 66 // Those perfected souls are formless, exist in coalesced state and are endowed with the attribute of ever active pulsating perception and knowledge. They possess incomparable limitless bliss. (66) loga te savve, nANadaMsaNasanniyA / saMsArapAranicchinnA, siddhiM varagaiM gayA // 67 // sabhI siddha jIva-jJAna-darzana se saMpanna ( yukta), saMsAra se pAra pahu~ce hue, parama gati - siddhi ko prApta loka ke eka deza (bhAga) meM avasthita haiM // 67 // All those perfected souls, endowed with knowledge and perception, having reached beyond the world, having attained the ultimate state of perfection, dwell in one (specific) section of universe (Lok). (67)

Page #677
[521] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra saMsArastha (saMsArI) jIvoM kI prarUpaNA .... saMsAratthA u je jIvA, duvihA te viyaahiyaa| tasA ya thAvarA ceva, thAvarA tivihA thiN||68|| saMsArastha (saMsAra meM avasthita-saMsArI) jIvoM ke do bheda kahe gaye haiM-(1) trasa, aura (2) sthaavr| inameM se sthAvara jIvoM ke tIna bheda (prakAra) haiN|| 68 // Worldly beings The mundane souls (living beings existing in the world) are said to be of two kinds(1) mobile, and (2) immobile. Of these, the immobile beings are of three types. (68) sthAvara jIva-prarUpaNA puDhavI AujIvA ya, taheva ya vnnssii| iccee thAvarA tivihA, tesiM bhee suNeha me||69|| sthAvara jIva tIna prakAra ke haiM-(1) pRthvIkAyika, (2) jalakAyika, (3) vnsptikaayik| aba inake bheda (prakAra) mujhase suno|| 69 // Immobile beings ___ Immobile beings are of three kinds-(1)earth-bodied, (2) water-bodied and (3) plantbodied: Now hear from me the sub-divisions of these. (69) pRthvIkAya kI prarUpaNA 'duvihA puDhavIjIvA u, suhumA bAyarA thaa| pajjattamapajjattA, evamee duhA punno||70|| pRthvIkAyika jIva do prakAra ke haiM-(1) sUkSma, aura (2) baadr| ina donoM prakAra ke do-do bheda haiM-(1) paryApta, aura (2) aparyApta // 70 // Earth-bodied beings Earth-bodied beings are of two kinds-(1) minute, and (2) gross. These two are also of two types each-(1) fully developed (paryaapt), and (2) under-developed (aparyaapt). (70) bAyarA je u pajjattA, duvihA te viyaahiyaa| saNhA kharA ya boddhavvA, saNhA sattavihA thiN||71|| bAdara paryApta pRthvIkAyika jIva do prakAra ke kahe gaye haiM-(1) zlakSNa-komala, aura (2) khr-ktthin| ina donoM meM bhI zlakSNa (mRdu athavA komala) ke sAta bheda jAnane caahiye| 71 // ___ Fully developed gross earth-bodied living beings are said to be of two kinds-(1) smooth (soft), and (2) rough (hard). Among these soft are of seven types. (71) kiNhA nIlA ya ruhirA ya, hAliddA sukkilA thaa| paNDu-paNagamaTTiyA, kharA chttiisiivihaa||72||

Page #678
an sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [522] (mRdu pRthvI miTTI) ke sAta bheda-(1) kAlI, (2) nIlI, (3) lAla, (4) pIlI, (5) zveta-zukla-sapheda, (6) pANDu-bhUrI, aura (7) panaka (miTTI)-atyanta sUkSma raja tathA khara-kaThina pRthvI (miTTI) chattIsa prakAra kI hai| 72 // The seven types (of soft earth-bodied or clay (1) black, (2) blue, (3) red, (4) yellow, (5) white, (6) pale, and (7) fine sand. The hard one is of thirty-six types. (72) __puDhavI ya sakkarA bAluyA ya, uvale silA ya lonnuuse| aya-tamba-tauya-sIsaga, ruppa-suvaNNe ya vaire y||73|| zuddha pRthvI zarkarA-kaMkar3a vAlI-ka~karIlI bAlU-reta, upala-patthara-pASANa, zilA-caTTAna, loNu-lavaNa, Usa-kSAra (naunI miTTI), aya-lohA, tA~bA, rAMgA, sIsA, cA~dI-rajata, svarNa aura vajra-hIrA- // 73 // ___Pure earth, gravel, sand, stones, rocks, rock-salt, iron, tin, copper, lead, silver, gold and diamond,-(73) hariyAle hiMgulue, maNosilA saasgNjnn-pvaale| abbhapaDala'bbhavAlaya, bAyarakAe mnnivihaannaa||74|| haritAla hiMgula, menasila, sAsaka (athavA sasyaka-eka dhAtu), aMjana pravAla-mUMgA, abhrapaTalaabhraka abhrabAlukA-abhraka kI paratoM meM cipakI-milI huI bAlU tathA vividha prakAra kI maNiyA~ bhI bAdara pRthvIkAya meM hI parigaNita hotI haiM- // 74 // Orpiment, vermillion, mainsil (a metal; realgar), saasaka (or sasyaka; a metal), antimony, coral, mica and sand sticking to mica-slivers; also included in gross earthbodied beings are various types of gem stones; - (74) gomejjae ya ruyage, aMke phalihe ya lohiyakke y| __ maragaya-masAragalle, bhuyamoyaga-indanIle y||5|| yathA-gomedaka, rucaka, aMka (ratna), sphaTika, lohitAkSa, marakata, masAragalla, bhujamocaka, indrniil-||75|| Such as-Gomedak (Cinnamon; Hessonite), Ruchak (a gem), Anka (a gem), Sphatik (rock crystal), Lohitaaksa (ruby), Marakat (emerald), Masaaragalla (carnelian), Bhujamochaka, Indraneel (sapphire)- (75) candaNa-geruya-haMsagabbha, pulae sogandhie ya boddhvve| candappaha-verulie, jalakante sUrakante y||76|| candana, geruka yA haMsagarbha, pulaka, saugandhika, candraprabha, vaiDUrya, jalakAnta aura sUryakAnta // 76 // Chandana (a gem), Geruk (a gem), Pulaak (black stone), Saugandhik (ruby), Chandraprabh (moonstone), Vaidurya (Chrysoberyl catseye), Jalakanta (water-agate) and Suryakanta (Spinel). (76) ee kharapuDhavIe; bheyA chttiismaahiyaa| egavihamaNANattA, suhumA tattha viyaahiyaa||77||

Page #679
[523 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtrata ye chattIsa bheda (prakAra) khara (kaThora) pRthvIkAya ke kahe gaye haiN| una donoM (pRthvIkAya ke bhedoM) meM sUkSma pRthvIkAya anAnAtva (aneka prakAra ke bhedoM se rahita) eka hI prakAra kI kahI gayI hai||77|| These are said to be the thirty-six kinds of hard earth-bodied beings. Of the said two kinds (of earth-bodied beings) the minute earth-bodied beings are said to be of one kind only. (77) suhumA savvalogammi, logadese ya baayraa| itto kAlavibhAgaM tu, tesiM vucchaM cuvvihN||78|| sUkSma pRthvIkAyika jIva samasta loka meM vyApta haiM kintu bAdara pRthvIkAyika jIva loka ke eka deza meM hI haiN| aba yahA~ se Age maiM ina (pRthvIkAyika jIvoM) ke cAra prakAra ke kAla vibhAga kA varNana kruuNgaa|| 78 // Minute earth-bodied species are spread all over the universe (Lok) while gross ones are only in one part of it. Now I will describe their (gross earth-bodied beings) fourfold divisions with regard to time. (78) saMtaI pappa'NAIyA, apajjavasiyA vi y| ThiI paDucca sAIyA, sapajjavasiyA vi y||79|| saMtati-pravAha kI apekSA pRthvIkAyika jIva anAdi-ananta haiM aura sthiti kI apekSA sAdi-sAnta bhI haiN|| 79 // In context of continuity these earth-bodied beings are beginningless and endless. However in context of existence at a particular place they have a beginning as well as an end. (79) bAvIsasahassAiM, vAsANukkosiyA bhve| AuThiI puDhavINaM, tantomuhattaM jhnniyaa||80|| pRthvIkAyika jIvoM kI utkRSTa Ayusthiti bAIsa hajAra varSa hai aura jaghanya Ayu sthiti antarmuhUrta kI hotI hai| 80 // The maximum life-span of earth-bodied beings is twenty-two thousand years and minimum is of one Antarmuhurt (less than forty-eight minutes.) (80) asaMkhakAlamukkosaM, antomuhuttaM jhnnyN| kAyaThiI puDhavINaM, taM kAyaM tu amuNco||81|| pRthvIkAyika jIva, yadi pRthvIkAya ko na chor3akara usI meM janma-maraNa karate raheM to isa apekSA se unakI utkRSTa kAyasthiti asaMkhyAta kAla kI hotI hai tathA jaghanya kAyasthiti antarmuhUrta kI hotI hai|| 81 // If earth-bodied beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is immeasurable time and minimum is of one Antarmuhurt. (81)

Page #680
in sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [524] aNantakAlamukkosaM, antomuhattaM jhnnyN| vijaDhaMmi sae kAe, puDhavIjIvANa antrN||82|| apane kAya (pRthvIkAya) ko eka bAra chor3akara (dUsare anya kAyoM meM utpanna hone-janma-maraNa karane ke pazcAt) punaH pRthvIkAya meM utpanna hone kA antara (anya kAyoM meM bitAyA huA kAlamadhyavartI antarAla) utkRSTa ananta kAla aura jaghanya antarmuhUrta hotA hai| 82 // ___ The maximum intervening period between once leaving the body-type (earth-body), (taking rebirth in other body-types and moving in cycles of rebirth as other body types) and again taking rebirth in the same body-type (earth-body) is infinite time and the minimum is one Antarmuhurt. (82) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vA vi, vihANAI shssso||83|| ye pRthvIkAyika jIva varNa, gandha, rasa, sparza tathA saMsthAna ke Adeza (apekSA) se bhI hajAroM prakAra ke hote haiN|| 83 // These earth-bodied beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (83) apakAya kI prarUpaNA duvihA AujIvA u, suhamA bAyarA thaa| pajjattamapajjattA, evamee duhA punno|| 84 // __ apkAyika jIva do prakAra ke haiM-(1) sUkSma, aura (2) baadr| punaH ina donoM prakAroM ke do-do bheda aura hote haiM-(1) paryApta, aura (2) aparyApta // 84 // .. Water-bodied beings Water-bodied beings are of two kinds-(1) minute, and (2) gross. These two are also of two types each-(1) fully developed (paryaapt), and (2) under-developed (aparyaapt). (84) bAyarA je u pajjattA, paMcahA te pkittiyaa| suddhodae ya usse, harataNU mahiyA hime||85|| jo paryApta bAdara apkAyika jIva haiM, ve pA~ca prakAra ke batAye gaye haiM, yathA-(1) zuddhodaka-zuddha jala, (2) ussa-osa, (3) harataNu-gIlI, (Ardra) bhUmi se utpanna vaha pAnI jo prApta:kAla tRNa ke agra bhAga para bindu ke rUpa meM dRSTigocara hotA hai, (4) mahikA-kuhAsA, koharA, aura (5) him-brph|| 85 // Fully developed gross water-bodied living beings are said to be of five types - (1) pure water, (2) dew, (3) exudations, (4) fog, and (5) ice. (85) egavihamaNANattA, suhamA tattha viyaahiyaa| suhumA savvalogammi, logadese ya baayraa||86|| nAnAtva (anekatA) se rahita sUkSma apkAyika jIva eka hI prakAra ke haiM aura ve samasta loka meM vyApta (bhare hue) haiM; lekina bAdara apkAyika jIva loka ke eka deza (vibhAga) meM hI haiN| 86 //

Page #681
sacitra uttarAdhyayana sUtra Without having any variety, the minute water-bodied beings are said to be of one kind only and are spread all over the universe (Lok); however, the gross ones are only in one part of it. Now I will describe their (gross water-bodied beings) fourfold divisions with regard to time. (86) santaI pappa'NAIyA, apajjavasiyA vi ya / Thi paDucca sAIyA, sapajjavasiyA vi ya // 87 // saMtati - pravAha kI apekSA se apkAyika jIva anAdi-ananta hai / aura sthiti kI apekSA ve sAdi - sAnta bhI haiM // 87 // [525] SaTtriMza adhyayana In context of continuity these water-bodied beings are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (87) satteva sahassAiM vAsANukkosiyA bhave / AuTThaI AUNaM, antomuhuttaM jahanniyA // 88 // . unakI (apkAyika jIvoM kI ) utkRSTa Ayusthiti sAta hajAra varSa kI aura jaghanya Astha antarmuhUrta kI hotI hai // 88 // The maximum life-span of water-bodied beings is seven thousand years and minimum is of one Antarmuhurt ( less than forty-eight minutes.) (88) asaMkhakAlamukkosaM, antomuhuttaM jahanniyA / kAyaTThiI AUNaM, taM kAyaM tu amuMcao // 89 // apkAyika jIva, yadi apkAya ko na chor3akara lagAtAra usI meM janma-maraNa karate haiN| vaha unakI kAyasthiti kahalAtI hai| unakI kAyasthiti utkRSTa asaMkhyAta kAla kI hotI hai tathA jaghanya kAyasthiti antarmuhUrta kI hotI hai // 89 // If water-bodied beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is immeasurable time and minimum is of one Antarmuhurt. (89) aNantakAlamukkosaM, antomuhuttaM jahannayaM / vijaDhaMmi sae kAe, AUjIvANa antaraM // 90 // apanI kAya (apkAya) ko chor3akara (apkAya se nikalakara anya kAyoM meM janma-maraNa karane ke bAda) punaH apkAya meM utpanna hone kA antara ( anya kAyoM meM bitAyA gayA samaya-madhyavartI antarAla) utkRSTa anantakAla kA aura jaghanya antarmuhUrtta kA hai // 90 // The maximum intervening period between once leaving the body-type (water-body), (taking rebirth in other body-types and moving in cycles of rebirth as other body types) and again taking rebirth in the same body-type (water-body) is infinite time and the minimum is one Antarmuhurt. (90)

Page #682
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [ 526] eesiM vaNNao ceva, gandhao rasa- phAsao / saMThANAdesao vAvi, vihANAI sahassaso // 91 // varNa, gandha, rasa, sparza aura saMsthAna ke Adeza - apekSA se bhI apkAyika jIvoM ke hajAroM prakAra kahe gaye haiN|| 91 // These water-bodied beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (91) vanaspatikAya kI prarUpaNA duvihA vaNassaIjIvA, suhumA bAyarA tahA / pajjattamapajjattA, evamee duhA puNo // 92 // do prakAra ke vanaspatikAyika jIva haiM - ( 1 ) sUkSma, aura (2) bAdara / punaH ina donoM ke do-do bheda aura haiM- (1) paryApta, aura (2) aparyApta // 92 // Plant-bodied beings Plant-bodied beings are of two types - ( 1 ) minute, and (2) gross. These two are also of two types each - ( 1 ) fully developed (paryaapt), and (2) under-developed (aparyaapt). (92) bAyarA je u pajjattA, duvihA te viyAhiyA / sAhAraNasarIrA ya, pattegA ya taheva ya // 93 // paryApta bAdara vanaspatikAyika jIva do prakAra ke kahe gaye haiM- (1) sAdhAraNa zarIrI ( ananta jIvoM kA nivAsa sthAna- piMDa), aura (2) pratyeka zarIrI (eka jIva kA nivAsa) // 93 // Fully developed plant-bodied beings are said to be of two kinds-(1) common-bodied (aggregate of infinite souls sheltered in one plant-body; sadharan shariri), and (2) individual-bodied (each soul having its own body; pratyeka shariri ). ( 93 ) gahA te pakittiyA / rukkhA gucchA ya gummA ya, layA vallI taNA jahA - // 94 // pattegasarIrA u, pratyeka zarIrI vanaspatikAyika jIva aneka prakAra ke kahe gaye haiM, yathA- rukkha-vRkSa, guccha, gulma, latA, ballarI- bela (kakar3I Adi kI bela) tathA tRNa Adi - // 94 // Individual-bodied plant-bodied beings are said to be of several types-trees, shrubby plants, shrubs, creepers, tendrils, grass etc. - (94) yAvalayA pavvagA kuhuNA, jalaruhA osahI - tiNA / hariyakAyA ya boddhavvA, patteyA iti AhiyA // 95 // latAvalaya, parvaja - Ikha Adi, kuhana-bhUmiphor3a, jalaruhA - jala meM utpanna hone vAle, auSadhi (gehU~, canA Adi dhAnya), tRNA - zAli Adi dhAnya, haritakAya Adi ye sabhI pratyeka zarIrI (vanaspatikAyika) haiM // 95 //

Page #683
[527 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra Palms, plants of knotty stems or stalks like sugarcane, mushrooms, water-plants, seasonal plants (wheat, gram, rice etc.), and green vegetables etc.; all these are individualbodied (plant-bodied beings). (95) sAhAraNasarIrA u NegahA te pakittiyA / Alue mUlae ceva, siMgabere taheva ya // 96 // sAdhAraNa zarIrI (vanaspatikAyika) bhI aneka prakAra ke kahe gaye haiM, yathA-Alue- AlUka (athavA AlU), mUlae-mUlaka (athavA mUlI), siMgabere - adaraka - // 96 // Common-bodied (plant-bodied beings) are also of several types-potato, radish, ginger,- (96) hirilI sirilI sissirilI, jAvAI keya-kandalI / palaMDU- lasaNakande ya, kandalI ya kuDuMbae // 97 // hiralI - hiralIkanda, sirilI - sirilIkanda, sissirilI - sissirilIkanda, jAvaI - jAvaIkanda, keyakandalI-kedakandalIkanda, palaNDu-pyAja, lasaNakanda - lahasuna, kandalI - kandalI, kuDumbaekustumbaka - // 97 // Hirli (Hiralikanda), Sirili (Sirilikanda), Sissirili ( Sissirilikanda), Jaavai (Jaavaikanda ), Keyakandali (Kedakandalikanda), onion ( Palandu), garlic (Lasanakanda ), plantain tree (Kandali), Kudumba (Kustumbaka)- (97) lohi NIhU va thihU ya, kuhagA ya taheva ya / kaNhe ya vajjakande ya, kande sUraNae tahA // 98 // lohi- lohI, lohiNI, lIhU-snihu, kuhaka, kRSNakanda, vajrakanda aura sUraNakanda - // 88 // Lohi, Lohini, Lihu (Snihu), Kuhak, Krishnakanda, Vajrakanda and Surankanda - (98) assakaNNIya boddhavvA, sIhakaNNI taheva ya / musuNDhI ya haliddA ya, uNegahA evamAyao // 99 // azvakarNI, siMhakarNI, musuMDI, haridrA - haldI ityAdi aneka prakAra ke sAdhAraNa zarIrI vanaspatikAya jAnanI cAhie // 99 // Ashvakarni, Simhakarni, Musundi, turmeric etc., thus know various types of common-bodied (plant-bodied) beings. (99) gavihamaNANattA, suhumA tattha viyAhiyA / suhumA savvalogammi, logadese ya bAyarA // 100 // nAnAtva (anekatA) se rahita eka hI prakAra ke sUkSma vanaspatikAyika jIva kahe gaye haiN| ve samasta loka meM vyApta haiM lekina bAdara vanaspatikAyika jIva loka ke eka deza (aMza athavA bhAga) meM hI haiM // 100 // Without having any variety, the minute plant-bodied beings are said to be of one kind only and are spread all over the universe (Lok); however, the gross ones are only in one part of it. (100)

Page #684
ra sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [528] saMtaI pappa'NAIyA, apajjavasiyA vi y| ThiI paDucca sAIyA, sapajjavasiyA vi y||101|| saMtati pravAha kI apekSA se vanaspatikAyika jIva anAdi-ananta haiM kintu sthiti kI apekSA se ve sAdi-sAnta bhI haiN|| 101 // In context of continuity these plant-bodied beings are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (101) dasa ceva sahassAiM, vAsANukkosiyA bhve| vaNapphaINa AuM tu, antomuhuttaM jhnngN||102|| ina (bAdara vanaspatikAyika jIvoM) kI utkRSTa Ayusthiti dasa hajAra varSa kI hai aura jaghanya Ayusthiti antarmuhUrta kI hai|| 102 // The maximum life-span of (gross) plant-bodied beings is ten thousand years and minimum is of one Antarmuhurt (less than forty-eight minutes). (102) aNantakAlamukkosa, antomuhuttaM jhnnyN| kAyaThiI paNagANaM, taM kAyaM tu amuNco||103|| ve vanaspatikAya ke jIva yadi usI kAya meM janma-maraNa karate haiM to unakI kAyasthiti utkRSTataH anantakAla kI aura jaghanya kAyasthiti antarmuhUrta kI hotI hai|| 103 // If plant-bodied beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is infinite time and minimum is of one Antarmuhurt. (103) asaMkhakAlamukkosa, antomuhuttaM jhnnyN| vijaDhaMmi sae kAe, paNagajIvANa antrN||104|| apanI yAnI vanaspatikAya se nikalakara anya kAyoM meM janma-maraNa karake punaH vanaspatikAya meM utpanna hone (anya kAyoM meM bitAyA huA kAla-antarAla) kA antara utkRSTataH anantakAla kA hai aura jaghanyataH antarmuhUrta kAla kA hai||104|| The maximum intervening period between once leaving the body-type (plant-body), (taking rebirth in other body-types and moving in cycles of rebirth as other body types) and again taking rebirth in the same body-type (plant-body) is infinite time and the minimum is one Antarmuhurt. (104) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAI shsso||105|| ina vanaspatikAyika jIvoM ke-varNa, gandha, rasa, sparza aura saMsthAna ke Adeza-apekSA se hajAroM prakAra batAye gaye haiN|| 105 // These plant-bodied beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (105)

Page #685
[529 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra iccee thAvarA tivihA, samAseNa viyaahiyaa| itto u tase tivihe, vucchAmi annupuvvso||106|| isa taraha tIna prakAra ke sthAvara jIvoM kA saMkSepa meM varNana kiyA gyaa| isase Age tIna prakAra ke trasa jIvoM kA AnupUrvI se kramapUrvaka kathana kruuNgaa|| 106 // Thus three kinds of immobile beings have been described. Now I will describe three kinds of movable species one by one in due order. (106) tIna trasakAyoM kA nAmollekha . teU vAU ya boddhavvA, urAlA ya tasA thaa| iccee tasA tivihA, tesiM bhee suNeha me||107|| tejaskAya, vAyukAya tathA udAra (ekendriya trasoM kI apekSA dvIndriya Adi udAra-sthUla) trasa-isa taraha ye tIna prakAra ke trasa haiM, unake bhedoM ko mujhase suno| 107 / / Names of three mobile-bodied beings Mobile-bodied beings are of three kinds-(1) fire-bodied, (2) air-bodied, and (3) gross (gross as compared to one-sensed mobile being) mobile beings. Now hear from me the sub-divisions of all these three. (107) tejas trasakAya kI prarUpaNA duvihA teujIvA u, suhumA bAyarA thaa| pajjattamapajjattA, evamee duhA punno||108|| . tejaskAyika jIva do prakAra ke haiM-(1) sUkSma, aura (2) baadr| punaH ina donoM ke do-do bheda haiM-(1) paryApta, aura (2) aparyApta // 108 // Fire-bodied mobile beings Fire-bodied beings are of two types-(1) minute, and (2) gross. These two are also of two types each - (1) fully developed (paryaapt), and (2) under-developed (aparyaapt). (108) bAyarA je u pajjattA, NegahA te viyaahiyaa| iMgAle mummare aggI, acci jAlA taheva y||109|| jo bAdara paryApta tejaskAyika jIva haiM, unake aneka prakAra batAye gaye haiM; yathA-aMgAra-nirdhUma agnikaNa, murmura-bhasmamizrita athavA bhasma se Avarita agnikaNa, agni-Aga, arci-mUla sahita agnizikSA athavA dIpazikhA yA prakAzakiraNa, jvAlA-pradIpta agni- // 109 // ___ Fully developed fire-bodied beings are said to be of many kinds - embers (angaar), ash-covered embers (murmur), fire, wick-top flame or ray of light (archi), blaze, -(109) ukkA vijjU ya boddhavvA, NegahA evmaayo| egavihamaNANattA, suhumA te viyaahiyaa||110||

Page #686
tara sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [530] ulkA-tAroM ke samAna girane vAlI AkAzIya agni, yathA- ulkApAta, vidyuta-meghoM ke saMgharSa se utpanna hone vAlI AkAzIya bijalI-ityAdi tejaskAyika jIva aneka prakAra ke jAnane caahie| nAnAtva (anekatA) se rahita sUkSma tejaskAyika jIva eka hI prakAra ke kahe gaye haiN|| 110 // Meterors, lightning and the like are included in the numerous kinds of fire-bodied beings. Without having any variety, the minute fire-bodied beings are said to be of one kind only. (110) suhumA savvalogammi, loga dese ya baayraa| itto kAlavibhAgaM tu, tesiM vucchaM cuvvihN||111|| sUkSma tejaskAyika jIva samasta loka meM vyApta (bhare hue) haiM kintu bAdara tejaskAyika jIva loka ke eka deza (aMza yA bhAga) meM hI haiN| yahA~ se Age aba maiM una (tejaskAyika jIvoM ke) cAra prakAra ke kAlavibhAga ko kahU~gA // 111 // ___The minute fire-bodied beings are spread all over the universe (Lok); however, the gross ones are only in one part of it. Now I will describe the fourfold division of firebodied beings with regard to time. (111) saMtaI pappa'NAIyA, apajjavasiyA vi y| . ThiiM paDucca sAIyA, sapajjavasiyA vi y||112|| ve (bAdara tejaskAyika jIva) saMtati-pravAha kI apekSA anAdi-ananta haiM aura sthiti kI apekSA sAdi-sAMta bhI haiN|| 112 // In context of continuity these (gross fire-bodied beings) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (112) tiNNeva ahorattA, ukkoseNa viyaahiyaa| AuTThiI teUNaM, antomuhuttaM jhnniyaa||113|| tejaskAyika jIvoM kI Ayusthiti utkRSTataH tIna ahorAtra-dina-rAtri-72 ghaNTe kI hai aura jaghanya Ayusthiti antarmuhUrta pramANa hai|| 113 // ___The maximum life-span of (gross) fire-bodied beings is three days and nights (72 hours) and minimum is of one Antarmuhurt (less than forty-eight minutes.) (113) asaMkhakAlamukkosaM, antomuhuttaM jhnnyN| kAyaTThiI teUNaM, taM kAyaM tu amuNco||114|| apanI kAya ko na chor3ate hue-usI meM janma-maraNa karate hue tejaskAyika jIvoM kI kAyasthiti utkRSTataH asaMkhyAta kAla kI aura jaghanya kAyasthiti antarmuhUrta kAla kI hotI hai|| 114 // If fire-bodied beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is uncountable time and minimum is of one Antarmuhurt. (114)

Page #687
[531] SaTtriMza adhyayana sacitra uttarAdhyayana sUtratA aNantakAlamukkosaM, antomuhattaM jhnnyN| vijaDhaMmi sae kAe. teujIvANa antrN||115|| apanI kAya (tejaskAya) se nikalane-chor3ane (se lekara anya kAya meM jAkara janma-maraNa karate hue bitAyA huA kAla-antarAla aura puna: tejaskAya meM utpanna hone taka kA samaya) tejaskAyika jIvoM kA antara utkRSTataH anantakAla kA aura jaghanyataH antarmuhUrta kAla kA hotA hai|| 115 // The maximum intervening period between once leaving the body-type (fire-body), (taking rebirth in other body-types and moving in cycles of rebirth as other body types) and again taking rebirth in the same body-type (fire-body) is infinite time and the minimum is one Antarmuhurt. (115) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAiM shssso||116|| varNa, rasa, gandha, sparza ke Adeza-apekSA se ina tejaskAyika jIvoM ke hajAroM bheda batAye gaye haiN|| 116 // These fire-bodied beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (116) vAyu trasakAya kI prarUpaNA duvihA vAujIvA u, suhumA bAyarA thaa| pajjattamapajjattA, evamee duhA punno||117|| vAyukAyika jIvoM ke do prakAra kahe gaye haiM-(1) sUkSma, aura (2) baadr| ina donoM prakAroM ke punaH do-do bheda hote haiM-(1) paryApta, aura (2) aparyApta // 117 // Air-bodied mobile beings ___Air-bodied beings are of two types-(1) minute, and (2) gross. These two are also of two types each-(1) fully developed (paryaapt), and (2) under-developed (aparyaapt). (117) bAyarA je u pajjatA, paMcahA te pkittiyaa| ukkaliyA-maNDaliyA, ghaNa-guMjA suddhavAyA y||118|| jo paryApta bAdara vAyukAyika jIva haiM, ve pA~ca prakAra ke kahe gaye haiM-(1) utkalika vAta, (2) maNDalikA vAta, (3) ghanavAta, (4) guMjAvAta, aura (5) zuddhavAta // 118 // Fully developed air-bodied beings are said to be of five kinds-(1) squalls or intermittent winds (utkalika vaat), (2) whirl winds (mandalika vaat), (3) heavy winds (ghana vaat), (4) high winds or buzzing wind (gunja vaat), and (5) low wind or pure air (shuddha vaat). (118) saMvaTTagavAte ya, 'NegavihA evmaayo| egavihamaNANattA, suhumA te viyaahiyaa||119||

Page #688
tara socetra uttarAdhyayana sUtra SaTtriMza adhyayana [532] saMvartaka vAta Adi aura aneka prakAra ke bAdara paryApta vAyukAyika jIva haiN| nAnAtva (aneka prakAra ke bhedoM) se rahita sUkSma vAyukAyika jIvoM kA eka hI bheda hai|| 119 // There are also tornado or hurricane (samvartak vaat) and many other kinds of gross air-bodied living beings. Without having any variety, the minute air-bodied beings are said to be of one kind only. (119) suhumA savvalogammi, logadese ya baayraa| itto kAlavibhAgaM tu, tesiM vucchaM cuvvihN||120|| sUkSma vAyukAyika jIva sarvaloka meM vyApta haiM kintu bAdara vAyukAyika jIva loka ke eka deza (aMza yA bhAga) meM hI haiN| yahA~ se Age meM vAyukAyika jIvoM ke cAra prakAra kA kAlavibhAga kahU~gA // 120 // ___The minute air-bodied beings are spread all over the universe (Lok); however, the gross ones are only in one part of it. Now I will describe the fourfold division of airbodied beings with regard to time. (120) saMtaI pappa'NAIyA, apajjavasiyA vi y| ThiI paDucca sAIyA, sapajjavasiyA vi y||121|| saMtati-pravAha kI apekSA vAyukAyika jIva anAdi-ananta haiM aura sthiti kI apekSA ve sAdi-sAnta bhI haiN|| 121 // In context of continuity these (gross air-bodied beings) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (121) tiNNeva sahassAiM, vAsANukkosiyA bhve| AuTThiI vAUNaM, antomuhuttaM jhnniyaa||122|| unakI (vAyukAyika jIvoM kI) utkRSTa Ayusthiti tIna hajAra varSa kI hai aura jaghanya Ayusthiti antarmuhUrta pramANa hai|| 122 // The maximum life-span of (gross) air-bodied beings is three thousand years and minimum is of one Antarmuhurt (less than forty-eight minutes). (122) asaMkhakAlamukkosa, antomuhuttaM jhnnyN| kAyaTTiI vAUNaM, taM kAyaM tu amuco||123|| usa vAyukAya ko na chor3akara usI meM janma-maraNa karate rahane para vAyukAyika jIvoM kI kAyasthiti utkRSTata: asaMkhyAta kAla kI aura jaghanyataH antarmuhUrta kI hotI hai|| 123 // If air-bodied beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is uncountable time and minimum is of one Antarmuhurt. (123)

Page #689
[533] SaTtriMza adhyayana antottaM jahannayaM / aNantakAlamukkosaM, vijaDhaMmi sae kAe, vAujIvANa antaraM // 124 // sacitra uttarAdhyayana sUtra svakAya chor3akara-nikalane ke bAda ( anya kAyoM meM paribhramaNa ke bAda punaH vAyukAya meM utpanna hone taka kA antarAla) antara utkRSTataH anantakAla tathA jaghanyataH antarmuhUrta hotA hai // 124 // The maximum intervening period between once leaving the body-type (air-body), (taking rebirth in other body-types and moving in cycles of rebirth as other body types) and again taking rebirth in the same body-type (air-body) is infinite time and the minimum is one Antarmuhurt. (124) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAiM sahassaso // 125 // ina vAyukAyika jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra hote haiM // 125 // . These air-bodied beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. ( 125 ) udAra sakAya kI prarUpaNA orAlA tasA je u, cauhA te pakittiyA / beindiya - teindiya, cauro paMcindiyA ceva // 126 // jo udAra (urAlA) trasa haiM, ve cAra prakAra ke kahe gaye haiM, yathA - (1) dvIndriya, (2) trIndriya, (3) caturindriya aura (4) pNcendriy|| 126 // Gross mobile beings The gross mobile-bodied beings (mobile beings) are said to be of four kinds - (1) two-sensed, (2) three-sensed, (3) four-sensed, and (4) five-sensed beings. (126) dvIndriya trasa jIvoM kI prarUpaNA . beindiyA u je jIvA, duvihA te pakittiyA / pajjattamapajjattA, saMbhe suha me // 127 // jo dvIndriya jIva haiM, ve do prakAra ke kahe gaye haiM- (1) paryApta, aura (2) apryaapt| una dvIndriya jIvoM ke bhedoM ko mujhase suno // 127 // Two-sensed mobile beings Two-sensed beings are of two types-(1) fully developed (paryaapt), and (2) underdeveloped (aparyaapt ). Hear from me the subdivisions of these two-sensed beings. (127) kimiNo somaMgalA ceva, alasA mAivAhayA / vAsImuhA ya sippIyA, saMkhA saMkhaNagA tahA // 128 //

Page #690
tI sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [534] kimiNo-kRmi, somaMgalA-saumaMgala, alasA-alasiyA, mAivAhiyA-mAtRvAhaka, vAsImuhAvAsImukha, sippIyA-sIpa, zaMkha, saMkhaNagA-zaMkhanaka- // 128 // Worms (krimi), saumangala, small snake or earthworm (alasia), matrivahaka, vasimukha, shells, conch-shell, shankhanak, (128) palloyANullayA ceva, taheva ya vraaddgaa| jalUgA jAlagA ceva, candaNA ya taheva y||129|| palyoya-pallaka, aNullayA-aNullaka (choTe pallaka), varADagA-varATaka (kaur3I), jalUgA-jalaukA (joMka), jAlagA-jAlaka, candaNA-candanaka (akSa) (candaniyA) ityAdi // 129 // Pallak, anullak, cowri, leech, jaalak, chandanak (aksha) etc. (129) ii beindiyA ee, pegahA evmaayo| logegadese te savve, na savvattha viyaahiyaa||130|| isa taraha aneka prakAra ke ye dvIndriya jIva haiM, ve loka ke eka deza (aMza yA bhAga) meM hI haiM, samasta loka meM nahIM haiM, aisA kahA gayA hai|| 130 // Thus there are several types of two-sensed mobile beings and it is said that they exist only in a part of the universe (Lok) not in the whole. (130) , saMtaI pappa'NAIyA, apajjavasiyA vi y| ThiiM paDucca sAIyA, sapajjavasiyA vi y||131|| saMtati-pravAha kI apekSA se dvIndriya trasa jIva anAdi-ananta haiM aura sthiti kI apekSA se sAdi-sAnta bhI haiN|| 131 // In context of continuity these (two-sensed mobile beings) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (131) vAsAiM bArase va u, ukkoseNa viyaahiyaa| beindiyaAuThiI, antomuhuttaM jhnniyaa||132|| dvIndriya jIvoM kI Ayusthiti utkRSTataH bAraha varSa kI aura jaghanya Ayusthiti antarmuhUrta kI hai||132|| The maximum life-span of two-sensed beings is twelve years and minimum is of one Antarmuhurt (less than forty-eight minutes). (132) saMkhijjakAlamukkosaM, antomuhattaM jhnnyN| beindiyakAyaThiI, taM kAyaM tu amuNco||133|| dvIndriyakAya ko na chor3akara usI meM janma-maraNa karate rahane kI una (dvIndriya jIvoM) kI kAyasthiti utkRSTataH asaMkhyAta kAla kI hai aura jaghanya kAyasthiti antarmuhUrta kI hotI hai|| 133 // If two-sensed beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is uncountable time and minimum is of one Antarmuhurt. (133)

Page #691
[535 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra aNantakAlamukkosa, antomuhattaM jhnnyN| beindiyajIvANaM, antareyaM viyAhiyaM // 134 // dvIndriya jIvoM kA antara (dvIndriya se nikalakara punaH dvIndriya meM utpanna hone ke madhya kA samaya) utkRSTataH anantakAla kA aura jaghanyataH antarmuhUrta kA hai|| 134 // The maximum intervening period between once leaving the body-type (two-sensed body), (taking rebirth in other body-types and moving in cycles of rebirth as other body-types) and again taking rebirth in the same body-type (two-sensed body) is infinite time and the minimum is one Antarmuhurt. (134) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAiM shssso||135|| ina dvIndriya jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiN||135|| These two-sensed beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (135) trIndriya trasakAya kI prarUpaNA teindiyA u je jIvA, duvihA te pkittiyaa| pajjattamapajjattA, tesiM bhee suNeha me||136 // jo trIndriya jIva haiM,ve do prakAra ke kahe gaye haiM-(1) paryApta, aura (2) apryaapt| ina jIvoM ke bheda mujhase suno| 136 // Three-sensed mobile beings Three-sensed beings are of two types-(1) fully developed (paryaapt), and (2) under-developed (aparyaapt). Hear from me the subdivisions of these three-sensed beings. (136) kunthu-pivIli-uDDaMsA, ukkaluddehiyA thaa| taNahArA-kaTThahArA, mAlugA ptthaargaa||137|| kunthu-kunthuA, pivIli-pipIlikA (cIMTI), uDDaMsA-uiMsa (khaTamala), ukkala (makar3I), uddehiyA-udaI (dImaka), taNahArA-tRNahAraka, kaTThahArA-kASTahAraka (ghuna), mAlugA-mAlukA, ptthaargaa-ptrhaark-|| 137 // Kunthu, Pipilika (ant), Uddamsa (bed-bug), Ukkal (spider), Udai (white ants), Trinahaaraka (straw-worm), woodlouse, maaluka, patraharak - (137) kappAsa'dvimiMjA ya, tiMdugA tusmiNjgaa| sadAvarI ya gummI ya, boddhavvA indkaaiyaa||138|| kapAsa'TThimiMjA-kapAsa aura usakI asthi kapAsiye-karakar3oM meM utpanna hone vAle jIva, tindugAtinduka, tausamiMjagA-tupuSamiMjaka, sadAvarI-satAvarI, gummI-gulmI-(kAnakhajUrA), indrakAyika-SaTpadI (jU) ye saba-trIndriya trasakAyika jIva jAnane caahiye|| 138 /

Page #692
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [536] Kapasatthiminja (Duga shining like lead, which originates in the kernel of cotton seed), tinduk, tripushaminjak, sataavari, gulmi and louse, all these are three-sensed mobile beings. (138) indagovagamAIyA, NegahA evmaayo| loegadese te savve, na savvattha viyaahiyaa||139|| indagovaya-indragoyaka (vIrabahUTI) ityAdi trIndriya jIvoM ke aneka prakAra kahe gaye haiN| ye sabhI loka ke eka deza (aMza yA bhAga) meM hI haiM, samasta loka meM nahIM haiN| 139 // Thus there are several types of three-sensed mobile beings including Cochineal and it is said that they exist only in a section of the universe (Lok) and not in the whole. (139) saMtaI pappa'NAIyA, apajjavasiyA vi y| ThiiM paDucca sAIyA, sapajjavasiyA vi y||140|| saMtati-pravAha kI apekSA se ye trIndriya jIva anAdi-ananta haiM aura sthiti kI apekSA se sAdi-sAnta bhI haiN|| 140 // In context of continuity these (three-sensed mobile beings) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (140) egUNapaNNa'horattA, ukkoseNa viyaahiyaa| teindiyaAuThiI, antomuhuttaM jhnniyaa||141|| trIndriya jIvoM kI utkRSTa Ayusthiti unacAsa (49) dina-rAtri kI aura jaghanya Ayusthiti antarmuhUrta kI batAI gaI hai| 141 // The maximum life-span of three-sensed beings is forty-nine days and nights and minimum is of one Antarmuhurt (less than forty-eight minutes). (141) saMkhijjakAlamukkosaM, antomuhuttaM jhnnyN| teindiyakAyaThiI, taM kAyaM tu amuNco||142|| usa trIndriya kI (kAya ko na chor3akara bAra-bAra usI kAya meM janma-maraNa karane kA kAla) kAyasthiti utkRSTata: asaMkhyAta kAla kI hai aura jaghanya Ayusthiti antarmuhUrta kI batAI gaI hai||142|| If three-sensed beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is uncountable time and minimum is of one Antarmuhurt. (142) aNantakAlamukkosa, antomuhattaM jhnnyN| teindiyajIvANaM, antareyaM viyAhiyaM // 143 // una trIndriya jIvoM kA antara (trIndriya kAya ko chor3akara anya kAyoM meM paribhramaNa karake punaH trIndriya kAya meM janma grahaNa karanA-isa madhya meM anya yoniyoM meM vyatIta huA kAla) // 143 //

Page #693
[537] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra The maximum intervening period between once leaving the body-type (three-sensed body), (taking rebirth in other body-types and moving in cycles of rebirth as other body-types) and again taking rebirth in the same body-type (three-sensed body) is infinite time and the minimum is one Antarmuhurt. (143) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAI shssso||144|| ina trIndriya jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra kahe gaye haiN|| 144 // These three-sensed beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (144) . caturindriya trasakAya prarUpaNA caurindiyA u je jIvA, duvihA te pkittiyaa| pajjattamapajjattA, tesiM bhee suNeha me||145|| jo caturindriya (cAra indriyoM vAle) jIva haiM, ve do prakAra ke kahe gaye haiM-(1) paryApta, aura (2) apryaapt| unake bheda mujhase suno|| 145 // Four-sensed mobile beings ___Four-sensed beings are of two types-(1) fully developed (paryaapt), and (2) under-developed (aparyaapt). Hear from me the subdivisions of these four-sensed beings. (145) andhiyA pottiyA ceva, macchiyA masagA thaa| bhamare kIDa-payaMge ya, DhiMkuNe kaMkuNe thaa||146|| andhiyA-andhikA, pottiyA-pottikA, macchiyA-makSikA (makkhI), masagA-mazaka (macchara-DAMsa), bhamare-bhramara (bhauMrA), kIDa-payaMge-kITa (TiDDe, pataMge), DhiMkuNe (pissu), kaMkuNe-kaMkuNa- // 146 // ___Andhika, Pottika, fly, mosquito, bumble-bee, moth and grasshopper, flea, kankun-(146) / kukkuDe siMgirIDI ya, nandAvatte ya vichie| Dhole bhiMgArI ya, viralI acchivehe||147|| kukkuDe-kukkuDa, siMgirIDI-zRMgirITI, nandAvatte-nandAvarta, viMchie-bicchu (vRzcika), Dhole-Dhola, bhiMgArI-bhaMgarITaka (jhIMgura athavA bhramarI), viralI-viralI, acchivehae-akSivedhaka- // 147 // ___Kukkud, shringiriti, nandavarta, scorpion, dhol, bhringritaka (cricket or black bee), virali, akshivedhaka- (147) acchile mAhae acchiroDae, vicitte cittptte| ohiMjaliyA jalakArI ya, nIyA tntvgaaviyaa||148||

Page #694
sacitra uttarAdhyayana sUtra acchile - akSila, mAhae- mAgadha, acchiroDae - akSiroDaka, vicitte - vicitra, cittapatta - citrapatraka, ohiMjaliyA-ohiMjaliyA, jalakArI-jalakArI, nIyA nIcaka, tantavagAviNa - tantavaka (athavA tambagAiNatAmraka yA tambakAyika) - // 148 // SaTtriMza adhyayana [ 538 ] Aksila, Maagadh, Akshirodak, Vichitra, Chitrapatrak, Ohimjalia, Jalakari, Nichaka, and Tantavak- (148) ii caurindiyA ee, 'NegahA evamAyao / logassa egadesamma te savve parikittiyA // 149 // . ityAdi caturindriya trasakAyika jIva aneka prakAra ke kahe gaye haiN| ye sabhI loka ke eka deza (aMza yA bhAga) meM haiM; samasta loka meM nahIM haiM // 149 // Thus there are several types of four-sensed mobile beings and it is said that they exist only in a section of the universe (Lok) and not in the whole. (149) ya / saMta pappa'NAIyA, apajjavasiyA vi Thi paDucca sAIyA, sapajjavasiyA vi ya // 150 // saMtati-pravAha kI apekSA se (sabhI caturindriya jIva) anAdi aura ananta haiM tathA sthiti kI apekSA se sAdi - sAnta bhI haiM // 150 // In context of continuity these (four-sensed mobile beings) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (150) chacceva ya mAsA u, ukkoseNa viyAhiyA / caurindiya AuThiI, antomuhuttaM jahanniyA // 151 // caturindriya jIvoM kI utkRSTa Ayusthiti chaha (mahIne) kI aura jaghanya Ayusthiti antarmuhUrta kI kahI gaI hai // 151 // The maximum life-span of four-sensed beings is six months and minimum is of one Antarmuhurt (less than forty-eight minutes ). ( 151 ) saMkhijjakAlamukkosaM, antomuhuttaM jahannayaM / carindiyakAThiI, taM kAyaM tu amuMcao // 152 // usa apanI caturindriya kAya ko na chor3akara ( usI meM bAra-bAra janma-maraNa karane kA kAla ) kAyasthiti utkRSTataH saMkhyAta kAla kI aura jaghanyataH sthiti antarmuhUrtta kI kahI gaI hai // 152 // If four-sensed beings continue to die and get reborn in the same state without leaving their body-type, then the maximum life-span for the body-type is uncountable time and minimum is of one Antarmuhurt. (152) jahannayaM / aNantakAlamukkosaM, antomuhuttaM vijami sakAe, antareyaM viyAhiyaM // 153 //

Page #695
[539] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra apanI caturindriya kAya ko chor3akara anya yoniyoM meM bhramaNa karane ke bAda punaH caturindriya meM janma grahaNa karane taka kA kAla-antara utkRSTa rUpa se anantakAla kA tathA jaghanya rUpa se antarmuhUrta kAla kA hai| 153 // The maximum intervening period between once leaving the body-type (four-sensed body), (taking rebirth in other body-types and moving in cycles of rebirth as other body types)and again taking rebirth in the same body-type (four-sensed body) is infinite time and the minimum is one Antarmuhurt. (153) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAI shssso||154|| varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se caturindriya jIvoM ke hajAroM prakAra haiN|| 154 // These four-sensed beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (154) paMcendriya trasakAyika jIvoM kI prarUpaNA paMcindiyA u je jIvA, cauvvihA te viyaahiyaa| neraiyA tirikkhA ya, maNuyA devA ya aahiyaa||155|| jo paMcendriya trasakAyika jIva haiM, ve cAra prakAra ke kahe gaye haiM-(1) nairayika, (2) tiryaMca, (3) manuSya, aura (4) deva // 155 // Five-sensed mobile beings Five-sensed beings are of four types-(1) infernal beings (nairayik), (2) animals (tiryanch), (3) human beings (manushya), and (4) divine beings (deva). (155) nairayika trasa jIva prarUpaNA . neraiyA sattavihA, puDhavIsu sattasU bhve| rayaNAbha-sakkarAbhA, vAluyAbhA ya aahiyaa||156|| nairayika sAta prakAra ke haiM, ve sAta pRthiviyoM (narakabhUmiyoM) meM utpanna hote haiN| ve sAta pRthiviyA~ haiM-(1) ratnAbhA, (2) zarkarAbhA, (3) bAlukAbhA- // 156 // Infernal mobile beings Infernal beings are of seven types. There are seven infernal lands (prithvis or hells)(1) Ratnaabha, (2) Sharkaraabha, (3) Balukaabha, - (156) paMkAbhA dhUmAbhA, tamA tamatamA thaa| ___ ii neraiyA ee, sattahA prikittiyaa||157|| (4) paMkAbhA, (5) dhUmAbhA, (6) tamA, aura (7) tamastamA-ina sAta pRthiviyoM meM utpanna hone ke kAraNa nairayika jIva sAta prakAra ke kahe gaye haiN|| 157 // (4) Pankaabha, (5) Dhoom-abha, (6) Tama, and (7) Tamastama. As they are born in these seven hells the infernal beings are said to be of seven types. (157)

Page #696
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [ 540] logassa egadesammi te savve u viyAhiyA / etto kAlavibhAgaM tu, vucchaM tesiM cauvvihaM // 158 // ve sabhI nairayika (nArakI) jIva loka ke ekadeza ( aMza yA bhAga) meM hI haiM- aisA kahA gayA hai| aba isase Age maiM una nArakI jIvoM kA cAra prakAra kA kAlavibhAga kahU~gA // 158 // All these infernal beings are said to exist only in one section of the universe (Lok) and not in the whole. Now I will describe the fourfold division of infernal beings with regard to time. (158) saMtaI pappa'NAIyA, apajjavasiyA vi ya / . Thi paDucca sAIyA, sapajjavasiyA vi ya // 159 // saMtati - pravAha kI apekSA se nAraka jIva anAdi aura ananta haiM tathA sthiti kI apekSA se ve sAdi aura sAnta bhI haiM // 159 // In context of continuity these (infernal beings) are beginningless and endless. However, in context of existence at a particular place they have a beginning as well as end. (159) sAgarovamamegaM tu, ukkoseNa viyAhiyA / paDhamAe jahanneNaM, dasavAsasahassiyA // 160 // prathama-ratnAbhA yA ratnaprabhA naraka pRthivI meM nairayika jIvoM kI Ayusthiti utkRSTataH eka sAgaropama kI aura jaghanyata: dasa hajAra varSa kI batAI gaI hai // 160 // The maximum life-span of infernal beings in the first hell (Ratnaprabha prithvi) is said to be one Sagaropam and minimum ten thousand years. (160) tiNNeva sAgarA U, ukkoseNa viyAhiyA / doccAe jahanneNaM, egaMtu sAgarovamaM // 169 // dUsarI zarkarAbhA yA zakarrAprabhA naraka pRthivI meM nairayika- nArakI jIvoM kI utkRSTa Ayusthiti tIna sAgaropama kI aura jaghanya Ayusthiti eka sAMgaropama kI kahI gaI hai // 161 // The maximum life-span of infernal beings in the second hell (Sharkaraabha prithvi) is said to be three Sagaropam and minimum one Sagaropam. (161) satteva sAgarA U, ukkoseNa viyAhiyA / taiyAe jahanneNaM, tiNNeva u sAgarovamA // 162 // tIsarI bAlukAbhA yA bAlukAprabhA naraka pRthivI ke nairayikoM - nArakI jIvoM kI utkRSTa Ayusthiti sAta sAgaropama kI aura jaghanya Ayusthiti tIna sAgaropama kI kahI gaI hai // 162 // The maximum life-span of infernal beings in the third hell (Balukaabha prithvi) is said to be seven Sagaropam and minimum three Sagaropam. (162) dasa sAgarovamA U, ukkoseNa viyAhiyA / cautthIe jahanneNaM, satteva u sAgarovamA // 163 //

Page #697
[541] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra cauthI paMkAbhA yA paMkaprabhA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti dasa sAgaropama kI aura jaghanya Ayusthiti sAta sAgaropama kI kahI gaI hai|| 163 // The maximum life-span of infernal beings in the fourth hell (Pankaabha prithvi) is said to be ten Sagaropam and minimum seven Sagaropam. (163) sattarasa sAgarA U, ukkoseNa viyaahiyaa| paMcamAe jahanneNaM, dasa ceva u saagrovmaa||164|| pA~cavIM dhUmAbhA yA dhUmaprabhA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti satraha sAgaropama kI aura jaghanya Ayusthiti dasa sAgaropama kI batAI gaI hai|| 164 // The maximum life-span of infernal beings in the fifth hell (Dhoom-abha prithvi) is said to be seventeen Sagaropam and minimum ten Sagaropam. (164) . bAvIsa sAgarA U, ukkoseNa viyaahiyaa| chaTThIe jahanneNaM, sattarasa saagrovmaa||165|| chaThI tamA yA tama:prabhA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti bAIsa (22) sAgaropama kI aura jaghanya Ayusthiti satraha (17) sAgaropama kI kahI gaI hai|| 165 // The maximum life-span of infernal beings in the sixth hell (Tama prithvi) is said to be twenty-two Sagaropam and minimum seventeen Sagaropam. (165) tettIsa sAgarA U, ukkoseNa viyaahiyaa| sattamAe jahanneNaM, bAvIsaM saagrovmaa||166 // sAtavIM tamatamA yA tamastamA naraka pRthivI ke nairayikoM-nArakI jIvoM kI utkRSTa Ayusthiti tetIsa (33) sAgaropama kI aura jaghanya Ayusthiti bAIsa (22) sAgaropama kI kahI gaI hai|| 166 // The maximum life-span of infernal beings in the seventh hell (Tamastama prithvi) is said to be thirty-three Sagaropam and minimum twenty-two Sagaropam. (166) jA ceva u AuThiI, neraiyANaM viyaahiyaa| sA tesiM kAyaThirDa. jahannakkosiyA bhve||167|| nairayika-nArakI jIvoM kI jo (jaghanya aura utkRSTa) Ayusthiti batAI gaI hai, vahI unakI jaghanya aura utkRSTa kAyasthiti hotI hai|| 167 // The minimum and maximum life-span for the body-type for infernal beings is same as their life-span. (167) aNantakAlamukkosaM, antomuhuttaM jhnnyN| vijaDhaMmi sae kAe, neraiyANaM tu antrN||168|| svakAya-nairayika zarIra ke chor3ane ke bAda punaH nairayika zarIra prApta karane kA antarAla-antara utkRSTa rUpa se anantakAla kA aura jaghanya rUpa se antarmuhUrta kAla kA hotA hai|| 168 // The maximum intervening period between once leaving the body-type (infernal body), (taking rebirth in other body-types and moving in cycles of rebirth as other

Page #698
tara, sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [542] body-types) and again taking rebirth in the same body-type (infernal body) is infinite time and the minimum is one Antarmuhurt. (168) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAI shssso||169|| varNa, gandha rasa, sparza aura saMsthAna kI apekSA se ina nairayika jIvoM ke hajAroM prakAra ho jAte haiN|| 169 // These infernal beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (169) tiryaMca paMcendriya trasakAyika jIvoM kI prarUpaNA paMcindiyatirikkhAo, duvihA te viyaahiyaa| __ sammucchimatirikkhAo, gabbhavakkantiyA thaa||170|| jo paMcendriya tiryaMca jIva haiM, ve do prakAra ke kahe gaye haiM-(1) saMmUchima tiryaMca paMcendriya jIva, aura (2) garbha vyutkrAntika (garbhaja) paMcendriya tiryaMca jiiv|| 170 // Animal mobile beings Animal beings are said to be of two types-(1) sammurchhim tiryanch panchendriya jiva (five-sensed animals of asexual origin), and (2) garbhavyutkrantik panchendriya tiryanch jiva (five-sensed animals born out of womb)-(170) duvihAvi te bhave tivihA, jalayarA thalayarA thaa| khahayarA ya boddhavvA, tesiM bhee suNeha me||171|| __ye donoM prakAra ke (garbhaja aura saMmUchima) paMcendriya jIvoM ke tIna prakAra aura jAnane cAhiye(1) jalacara, (2) thalacara (sthalacara), aura (3) nbhcr| ina tInoM ke bheda mujhase suno|| 171 // ____Again, either of them is of three kinds-(1) aquatic, (2) terrestrial, and (3) aerial (animals). Hear the subdivisions of these from me. (171) tiryaMca paMcendriya jalacara jIva macchA ya kacchabhA ya, gAhA ya magarA thaa| suMsumArA ya boddhavvA, paMcahA jlyraahiyaa||172|| jala meM vicaraNa karane vAle tiryaMca paMcendriya jalacara jIva pA~ca prakAra ke kahe gaye haiM-(1) matsya, (2) kachuA, (3) grAha-ghar3iyAla, (4) magaramaccha, aura (5) suMsumAra-ye pA~ca prakAra jAnane caahiye||172|| Five-sensed aquatic animals Five-sensed aquatic animals are said to be of five types-(1) fish, (2) tortoise, (3) alligator, (4) crocodile, and (5) sumsumar (may be Gangetic porpoises). (172)

Page #699
[543 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra loegadese te savve , na savvattha viyaahiyaa| etto kAlavibhAgaM tu, vucchaM tesiM cuvvihN||173|| ye sabhI loka ke eka deza (aMza yA bhAga) meM hI haiM, samasta loka meM nahIM hote-aisA kahA gayA hai| isase Age aba maiM ina jalacara jIvoM kA kAlavibhAga cAra prakAra se kahU~gA // 173 // It is said that they exist only in a section of the universe (Lok) and not in the whole. Now I will describe fourfold division with regard to time of these aquatic animals. (173) saMtaiM pappa'NAIyA, apajjavasiyA vi y| ThiI paDucca sAIyA, sapajjavasiyA vi y||174|| saMtati-pravAha kI apekSA ye jalacara jIva anAdi-ananta haiM aura sthiti kI apekSA se sAdi-sAnta bhI haiN|| 174 // . In context of continuity these (aquatic animals) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end: (174) egA ya puvvakoDIo, ukkoseNa viyaahiyaa| AuTThiI jalayarANaM, antomuhuttaM jhnniyaa||175 // ina paMcendriya jalacara jIvoM kI utkRSTa Ayusthiti eka karor3a pUrva (7,05,60,00,00,00,000 varSa) kI hai aura jaghanya Ayusthiti antarmuhUrta pramANa batAI gaI hai| 175 // The maximum life-span of these five-sensed aquatic animals is ten million Purvas (7,05,60,00,00,00,000 years) and the minimum is one Antarmuhurt (less than fortyeight minutes). (175) puvvakoDIpuhattaM tu, ukkoseNa viyaahiyaa| kAyaTTiI jalayarANaM, antomuhuttaM jhnniyaa||176|| ina paMcendriya jalacara jIvoM kI kAyasthiti jaghanyataH antarmuhUrta kI aura utkRSTataH pUrva koTi-pRthaktva (2 se 9 karor3a pUrva) kI batAI gaI hai| 176 / / The maximum life-span for the body-type of these five-sensed aquatic animals is Purva koti prithakatva (20 to 90 million Purvas) and minimum is of one Antarmuhurt. (176) * aNantakAlamukkosaM, antomuhattaM jhnnyN| vijadami sae kAe, jalayarANaM tu antrN||177|| svakAya-jalacarakAya chor3akara tathA anya yoniyoM meM bhramaNa karake punaH jalacarakAya meM utpanna hone taka kA madhyavartI antarAla-antara jalacara jIvoM kA antara adhika se adhika anantakAla kA aura kama se kama antarmuhUrta kA hotA hai| 177 // The maximum intervening period between once leaving the body-type (five-sensed aquatic animal body), (taking rebirth in other body-types and moving in cycles of rebirth

Page #700
ra sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [544] as other body-types) and again taking rebirth in the same body-type (five-sensed aquatic animal body) is infinite time and the minimum is one Antarmuhurt. (177) eesiM vaNNao ceva, gaMdhao rsphaaso| saMThANAdesao vA vi, vihANAiM shssso||178|| ina jalacara paMcendriya jIvoM ke-varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiN| 178 // These five-sensed aquatic animals are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (178) tiryaMca paMcendriya sthalacara jIva cauppayA ya parisappA, duvihA thalayarA bhve| cauppayA cauvihA, te me kittayao sunn||179|| sthalacara paMcendriya tiryaMca jIvoM ke do prakAra haiM-(1) catuSpAda, aura (2) prisrp| catuSpAda jIva cAra prakAra ke hote haiM, unakA varNana mujhase suno|| 179 // Five-sensed terrestrial animals ___Five-sensed terrestrial animals are of two kinds-(1) quadruped, and (2) reptilian. Quadruped animals are of four kinds. Hear from me the description these. (179) . egakhurA dukhurA ceva, gnnddiipy-snnppyaa| hayamAi-goNamAi, gyaamaai-siihmaainno||180|| catuSpAda paMcendriya jIvoM ke cAra bheda-(1) eka khura vAle, (2) do khura vAle, (3) gaNDIpada vAle, aura (4) sanakhapada vaale| (inake kramazaH udAharaNa) (1) eka khura vAle-ghor3e, gardabha-gadhA. Adi, (2) do khura vAle-gAya, baila, bhaiMsA Adi, (3) gaNDIpada-hAthI, U~Ta Adi, (4) sanakhapadabillI, zvAna-kuttA Adi // 180 // Four kinds of five-sensed quadruped animals-(1) solid-ungular animals like horse, (2) bi-ungular animals like cow, (3) multi-ungular (or with solid circular feet). animals like elephant and camel, and (4) animals with toes having nails like cat, dog and lion. (180) bhuoragaparisappA ya, parisappa duvihA bhve| gohAI ahimAI ya, ekkekkA 'NegahA bhve||181|| parisarpa sthalacara tiryaMca paMcendriya jIva do prakAra ke hote haiM-(1) bhuja-parisarpa, aura (2) ur-prisrp| (inake udAharaNa kramazaH) bhuja-parisarpa-godhA-goha (gilaharI, cUhA Adi), aura (2) ura-parisarpa-sarpa aadi| inameM se pratyeka ke aneka bheda (prakAra) haiN|| 181 // . Five-sensed terrestrial reptiles are of two kinds-(1) limbed reptilians (bhuj-parisarp) like, lizards, (2) non-limbed reptilians (urparisarp) like-serpent; both these have many other kinds. (181)

Page #701
[545] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra - loegadese te savve, na savvattha viyAhiyA / to kAlavibhAgaM tu, vucchaM tesiM cauvvihaM // 182 // ye sabhI sthalacara paMcendriya jIva loka ke eka deza ( aMza yA bhAga) meM hI haiM; samasta loka meM nahIM haiN| isase Age aba maiM una tiryaMca paMcendriya sthalacara jIvoM ke kAlavibhAga kA cAra prakAra se varNana karU~gA // 182 // All these five-sensed terrestrial animals exist only in a section of the universe (Lok) and not in the whole. Now I will describe fourfold division with regard to time of these five sensed terrestrial animals. (182) saMta pappa'NAIyA, apajjavasiyA vi y| Thi paDucca sAIyA, sapajjavasiyA vi ya // 183 // saMtati-pra - pravAha kI apekSA se ve tiryaMca paMcendriya sthalacara jIva anAdi-ananta haiM aura sthiti kI apekSA se sAdi - sAnta bhI haiM // 183 // In context of continuity these (terrestrial animals) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (183) paliovamAu tiNNi u, ukkoseNa viyAhiyA / AuTThiI thalayarANaM, antomuhuttaM jahanniyA // 184 // sthalacara paMcendriya tiryaMca jIvoM kI Ayusthiti (bhavasthiti) utkRSTata: tIna palyopama kI aura jaghanyataH antarmuhUrta kI kahI gaI hai // 184 // The maximum life-span of these five-sensed terrestrial animals is three Palyopam and the minimum is one Antarmuhurt (less than forty-eight minutes). (184) palio mAu tiNiNa u, ukkoseNa tu sAhiyA / puvvakoDIpuhatteNaM, antomuhuttaM jahanniyA // 185 // sthalacara paMcendriya tiryaMca jIvoM kI kAyasthiti utkRSTa rUpa se koTi pUrva pRthaktva sahita tIna palyopama kI hotI hai aura jaghanya rUpa se antarmuhUrtta kI batAI gaI hai // 185 // The maximum life-span for the body-type of these five-sensed aquatic animals is Purva koti prithakatva (20 to 90 million Purvas) more than three Palyopam and minimum is of one Antarmuhurt. (185) kAyaTTiI thalayarANaM, antaraM tesimaM bhave / kAlamaNantamukkasaM, antomuhuttaM jahannayaM // 186 // unakA antara utkRSTa anantakAla kA aura jaghanya antarmuhUrta kA hai // 186 // The maximum intervening period between once leaving the body-type (five-sensed terrestrial animal body), (taking rebirth in other body-types and moving in cycles of rebirth as other body-types) and again taking rebirth in the same body-type (five-sensed terrestrial animal body) is infinite time and the minimum is one Antarmuhurt. (186)

Page #702
sacitra uttarAdhyayana sUtra Lily SaTtriMza adhyayana [546] eesiM vaNNao ceva, gaMdhao rsphaaso| saMThANAdesao vAvi, vihANAI shssso||187|| ina sthalacara paMcendriya tiryaMca jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA hajAroM prakAra ho jAte haiN||| 187 // These five-sensed terrestrial animals are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (187) nabhacara paMcendriya trasa jIva camme u lomapakkhI ya, taiyA smuggpkkhiyaa| viyayapakkhI ya boddhavvA, pakkhiNe ya cuvvihaa||188|| nabhacara-pakSI tiryaMca paMcendriya jIva cAra prakAra ke jAnane cAhiye-(1) carma pakSI (camagAdar3a Adi), (2) loma pakSI (roma pakSI) (haMsa Adi), (3) samudga pakSI, aura (4) vitata pakSI // 188 // Five-sensed aerial animals ___Five-sensed aerial animals are of four kinds-(1)of membranous wings, like bat, (2) of feathered wings, like swan, (3) of box shaped wings, which are always closed, like Samudga bird (mythical bird), and (4) of outspread wings, like Vitata birds (mythical bird). (188) logegadese te savve, na savvattha viyaahiyaa| itto kAlavibhAgaM tu, vuccha tesiM cuvvihN||189|| ye nabhacara (pakSI) loka ke eka deza (aMza yA bhAga) meM hI rahate haiM, samasta loka meM nahIM rhte| isase Age maiM una nabhacara (AkAzacArI-khecara) pakSiyoM ke kAlavibhAga kA cAra prakAra se varNana kruuNgaa|| 189 // All these five-sensed aerial animals exist only in a section of the universe (Lok) and not in the whole. Now I will describe fourfold division with regard to time of these fivesensed aerial animals. (189) saMtaiM pappa'NAIyA, apajjavasiyA vi y| ThiiM paDucca sAIyA, sapajjavasiyA vi y||190|| saMtati-pravAha kI apekSA se nabhacara pakSI anAdi-ananta hote haiM aura sthiti kI apekSA se sAdi-sAnta (Adi aura anta sahita) bhI hote haiN| 190 // In context of continuity these (aerial animals) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (190) paliovamassa bhAgo, asaMkhejjaimo bhve| AuTThiI khahayarANaM, antomuhuttaM jhnniyaa||191|| khecara (nabhacara) pakSiyoM kI utkRSTa. Ayusthiti palyopama ke asaMkhyAtaveM bhAga kI aura jaghanya Ayusthiti antarmuhUrta kI hotI hai|| 191 //

Page #703
sacitra uttarAdhyayana sUtra The maximum life-span of these five-sensed aerial animals is uncountable fraction of Palyopam and the minimum is one Antarmuhurt (less than forty-eight minutes ) . (191) asaMkhabhAgo paliyassa, ukkoseNa u sAhio / puvvakoDIpuhatteNaM, antomuhuttaM jahanniyA // 192 // [547 ] SaTtriMza adhyayana khecara jIvoM kI kAyasthiti utkRSTataH koTipUrva pRthaktva adhika palyopama ke asaMkhyAtaveM bhAga pramANa aura jaghanya kAyasthiti antarmuhUrtta kI hotI hai // 192 // The maximum life-span for the body-type of these five-sensed aquatic animals is Purva koti prithakatva (20 to 90 million Purvas) more than uncountable fraction of Palyopam and minimum is of one Antarmuhurt. (192) bhave / kAyaThiI khahayarANaM, antaraM tesimaM kAlaM aNantamukkosaM, antomuhuttaM jahannayaM // 193 // una khecara jIvoM kA antara utkRSTataH anantakAla kA aura jaghanyataH antarmuhUrtta kA hotA hai // 193 // The maximum intervening period between once leaving the body-type (five-sensed aerial animal body), (taking rebirth in other body-types and moving in cycles of rebirth as other body-types) and again taking rebirth in the same body-type (five-sensed aerial animal body) is infinite time and the minimum is one Antarmuhurt. (193) eesiM vaNNao ceva, gandhao rasaphAsao / saMThANAdesao vAvi, vihANAiM sahassaso // 194 // ina khecara jIvoM ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA hajAroM prakAra hote haiM // 194 // These five-sensed aerial animals are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (194) manuSyoM sambandhI prarUpaNA maNuyA duvihabheyA u, te me kittayao suNa / mucchimAya maNuyA, gabbhavakkantiyA tahA // 195 // manuSyoM ke do bheda haiM- (1) saMmUcchima manuSya, aura (2) garbha - vyutkrAntika- garbhaja manuSya / una bhedoM ke viSaya meM maiM kahatA hU~, suno // 195 // Human beings Human beings are of two kinds-(1) sammurchhim manushya (human beings of asexual origin), and (2) garbhavyutkrantik manushya (human beings born out of womb or placental human beings). I will describe their divisions, listen to me. (195) gabbhavakkantiyA je u, tivihA te viyAhiyA / akampa - kammabhUmA ya, antaraddIvayA tahA // 196 // jo garbhaja manuSya haiM, ve tIna prakAra ke batAye gaye haiM- (1) karmabhUmija, (2) akarmabhUmija, aura (3) antaradvIpaja // 196 //

Page #704
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [ 548 ] Placental human beings are of three types-(1) born in Karmabhumi (land of endeavour), (2) born in Akarmabhumi (land of non-endeavour), and (3) born in middle islands (Antaradvipaj). (196) pannarasa-tIsai-vihA, bhe aTThavIsaiM / saMkhA u kamaso tesiM, ii esA viyAhiyA // 197 // karmabhUmi manuSyoM ke pandraha (15) prakAra, akarmabhUmija manuSyoM ke tIsa (30) prakAra aura antaradvIpaja manuSyoM ke aTThAIsa (28) prakAra kahe gaye haiM // 197 // There are said to be fifteen kinds of those born in Karmabhumis, thirty kinds of those born in Akarmabhumis and twenty-eight kinds of those born in middle islands. (197) saMmucchimANa emeva, bheo hoi Ahio / logassa egadesamma te savve vi viyAhiyA // 198 // isI taraha ke tIna bheda saMmUcchima manuSyoM ke hote haiN| ye sabhI (garbhaja aura saMmUcchima ) manuSyaloka eka deza (aMza yA bhAga) meM hI batAye gaye haiM // 188 // Likewise, there are three kinds of human beings of asexual origin. They all (humans of the said two origins) exist in a section of the universe and not in the whole. (198) saMtaI pappa'NAIyA, apajjavasiyA vi yaM / ThiyaM paDucca sAIyA, sapajjavasiyA vi ya // 199 // saMtati-pravAha kI apekSA (sabhI prakAra ke manuSya) ye sabhI anAdi - ananta haiM aura sthiti kI apekSA se sAdi - sAnta bhI haiM // 199 // In context of continuity these (human beings) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (199) paliovamAiM tiNi u, ukkoseNa viyAhiyA / AuTThiI maNuyANaM, antomuhuttaM jahanniyA // 200 // (garbhaja) manuSya kI utkRSTa Ayusthiti tIna palyopama kI aura jaghanya Ayusthiti antarmuhUrta kI kahI gaI hai|| 200 // The maximum life-span of these placental human beings is three Palyopam and the minimum is one Antarmuhurt (less than forty-eight minutes). (200) paliovamAiM tiNi u, ukkoseNa viyAhiyA / puvvakoDIpuhatteNaM, antomuhuttaM jahanniyA // 201 // (garbhaja) manuSya kI utkRSTa kAyasthiti pUrvakoTi- pRthaktva adhika tIna palyopama kI hai aura jaghanya kAyasthiti antarmuhUrtta kI batAI gaI hai|| 201 // The maximum life-span for the body-type of placental human beings is Purva koti prithakatva (20 to 90 million Purvas) more than three Palyopam and minimum is of one Antarmuhurt. (201)

Page #705
[549 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra kAyaTThiI maNuyANaM, antaraM tesimaM bhve| aNantakAlamukkosaM, antomuhuttaM jahannayaM // 202 // una (garbhaja manuSyoM) kA antara (kAla) utkRSTataH anantakAla hai aura jaghanyataH antarmuhUrta kAla kA hotA hai| 202 // The maximum intervening period between once leaving the body-type (placental human body), (taking rebirth in other body-types and moving in cycles of rebirth as other body-types) and again taking rebirth in the same body-type (placental human body) is infinite time and the minimum is one Antarmuhurt. (202) esesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vAvi, vihANAI shssso||203|| una (garbhaja manuSyoM) ke varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiN|| 203 // These placental human beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (203) devoM ke sambandha meM prarUpaNA devA cauvvihA vuttA, te me kittayao sunn| bhomijja-vANamantara, joisa-vemANiyA thaa||204|| . deva cAra prakAra ke batAye gaye haiM-(1) bhomijja-bhavanavAsI, (2) vANamaMtara-vANavyaMtara (vyaMtara), (3) joisa-jyotiSka (jyotiSI), aura (4) vemaanniyaa-vaimaanik| maiM ina cAroM kI prarUpaNA karatA hU~, tuma mujhase suno| 204 // Divine beings ___There are four kinds of divine beings (deva or god)-(1) Bhavanavasi (abode dwelling), (2) Vaanavyantar (interstitial), (3) Jyotishk (stellar), and (4) Vaimaaniks (celestial vehicular). I describe all the four, hear from me. (204) dasahA u bhavaNavAsI, aTThahA vnncaarinno| paMcavihA joisiyA, duvihA vemANiyA thaa||205|| dasa prakAra ke bhavanavAsI deva, ATha prakAra ke vyaMtara deva (vaNacAriNo), pA~ca prakAra ke jyotiSI deva aura do prakAra ke vaimAnika deva haiN| 205 // There are ten kinds of Bhavanavasi devas (abode dwelling gods), eight kinds of Vyantara devas (interstitial gods), five kinds of Jyotishk devas (stellar gods) and two kinds of Vaimaanik devas (celestial vehicular gods). (205) asurA nAga-suvaNNA, vijjU aggI ya aahiyaa| dIvodahi-disA vAyA, thANiyA bhvnnvaasinno||206||

Page #706
tI sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [550] bhavanavAsI deva dasa prakAra ke kahe gaye haiM, yathA-(1) asurakumAra, (2) nAgakumAra, (3) suvarNakumAra (suvaNNA), (4) vidyutkumAra (vijjU), (5) agnikumAra (aggI), (6) dvIpakumAra, (7) udadhikumAra, (8) dikkumAra, (9) vAyukumAra (vAyA),aura (10) stanitakumAra (thaanniyaa)||206|| ___The ten kinds of Bhavanavasi devas are-(1) Asura Kumar, (2) Naag Kumar, (3) Suparna Kumar, (4) Vidyut Kumar, (5) Agni Kumar, (6) Dveep Kumar, (7) Udadhi Kumar, (8) Dik Kumar, (9) Vayu Kumar, and (10) Stanita Kumar. (206) pisAya-bhUya-jakkhA ya, rakkhasA kinnarA ya kiNpurisaa| mahoragA ya gandhavvA, aTThavihA vaannmntraa||207|| vANavyaMtara (vyantara) deva ATha prakAra ke hote haiM, yathA-(1) pizAca, (2) bhUta, (3) yakSa, (4) rAkSasa, (5) kinnara, (6) kiMpuruSa, (7) mahoraga, aura (8) gndhrv|| 207 // The eight kinds of Vaanavyantar devas are-(1) Pishaach, (2) Bhoot, (3) Yaksha, (4) Rakshas, (5) Kinnar, (6) Kimpurush, (7) Mahorag, and (8) Gandharva. (207) candA sUrA ya nakkhattA, gahA tArAgaNA thaa| disAvicAriNo ceva, paMcahA joisaalyaa||208|| jyotiSka (jyotiSI) deva pA~ca prakAra ke haiM, yathA-(1) candra, (2) sUrya, (3) nakSatra, (4) graha, aura (5) taaraagnn| ina pA~coM prakAra ke jyotiSI devoM ke vimAna (Alaya) bhramaNazIla (disAvicArI) (meru parvata kI pradakSiNA karate) haiN| (A. u. R. prati meM disAvicArI ke sthAna para diye gaye 'ThiyA vi cArI, pATha ke anusAra artha hogA-ina pA~coM prakAra ke jyotiSI devoM ke vimAna sthira (ThiyA) bhI (vi) haiM aura cara-gatizIla-bhramaNazIla (cArI) bhI haiN|) // 208 // There are five kinds of Jyotishk devas-(1) Moon, (2) Sun, (3) Nakshatra (constellations), (4) Graha (planets), and (5) Tara (stars). The dwellings of all these gods are ever moving (they go around the Meru mountain). (According to an alternative text the dwellings of all these gods are stationary as well as moving.) (208) vemANiyA u je devA, duvihA te viyaahiyaa| kappovagA ya boddhavvA, kappAIyA taheva y||209|| ___ jo vaimAnika deva haiM, ve do prakAra ke kahe gaye haiM-(1) kalpopagaka (kalpopapanna), aura (2) kalpAtIta-jAnane caahiye|| 209 // The Vaimaanik gods are of two kinds-(1) Kalpopapanna (born in Kalp-heaven or a specific celestial area), and (2) Kalpateet (born outside the Kalp-heaven and in the highest heavenly abodes). (209) kappovagA bArasahA, sohammIsANagA thaa| saNaMkumAra-mAhindA, bambhalogA ya lntgaa||210||

Page #707
[551] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra kalpopaka (kalpopapanna) devoM ke bAraha bheda haiM, yathA-(1) saudharma, (2) IzAnaka, (3) sanatkumAra, (4) mAhendra, (5) brahmaloka, (6) laantk-|| 210 // The Kalpopapanna gods are of twelve kinds-(1) Saudharma, (2) Ishaanak, (3) Sanat Kumar, (4) Maahendra, (5) Brahmalok, (6) Laantak, - (210) mahAsukkA sahassArA, ANayA pANayA thaa| AraNA accuyA ceva, ii kappovagA suraa||211|| (7) mahAzukra, (8) sahasrAra, (9) ANata, (10) prANata, (11) AraNa, aura (12) acyuta-ye kalpopaka deva haiN|| 211 // . (7) Mahashukra, (8) Sahasrara, (9) Aanat, (10) Praanat, (11) Arana, and (12) Achyut. (211) . kappAIyA u je devA, duvihA te viyaahiyaa| gevijjA'NuttarA ceva, gevijjA navavihA thiN||212 // jo kalpAtIta deva haiM, ve do prakAra ke kahe gaye haiM, yathA-(1) graiveyaka, aura (2) anuttara (vimAnavAsI) dev| graiveyaka devoM ke puna: 9 bheda haiN|| 212 // ___Kalpateet gods are of two kinds-(1) Graiveyak, and (2) Anuttar. Again Graiveyaks are of nine types. (212) heTThimA-heTThimA ceva, heTThimA-majjhimA thaa| heTThimA-uvarimA ceva, majjhimA-heTThimA tahA // 213 // . (1) adhastana-adhastana (2) adhastana-madhyama, (3) adhastana-uparitana, (4) madhyamaadhastana- // 213 // (1) Adhastan-Adhastan (lower-lower), (2) Adhastan-Madhyam (lower-middle), (3) Adhastan-Uparitan (lower-upper), (4) Madhyam-Adhastan (middle-lower), - (213) majjhimA-majjhimA ceva, majjhimA-uvarimA thaa| uvarimA-heTThimA ceva, uvarimA-majjhimA thaa||214|| (5) madhyama-madhyam, (6) madhyama-uparitana, (7) uparitana-adhastana, (8) upritnmdhym-|| 214 // (5) Madhyam-Madhyam (middle-middle), (6) Madhyam-Uparitan (middle-upper), (7) Uparitan-Adhastan (upper-lower), (8) Uparitan-Madhyam (upper-middle), - (214) uvarimA-uvarimA ceva, iya gevijjagA suraa| vijayA vejayantA ya, jayantA apraajiyaa||215|| aura (9) uparitana-uparitana-ye 9 prakAra ke graiveyaka deva haiN| (1) vijaya, (2) vaijayanta, (3) jayanta, (4) apraajit-|| 215 // ___ And (9) Uparitan-Uparitan (upper-upper); these are nine types of Graiveyak gods. (1) Vijaya, (2) Vaijayant, (3) Jayant, (4) Aparaajit, -(215)

Page #708
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [ 552 ] savvaTTasiddhagA ceva, paMcahA'NuttarA surA / ii vemANiyA devA, NegahA evamAyao // 216 // aura (5) sarvArthasiddhaka - ye pA~ca prakAra ke anuttara (vimAvAsI) deva haiN| isa taraha vaimAnika deva aneka prakAra ke kahe gaye haiN|| 216 // And Sarvarthasiddhak-these are five kinds of Anuttara celestial vehicular gods. Thus there are said to be many types of Vaimanik devas (celestial-vehicular gods). (216) logassa egadesamma te savve parikittiyA / itto kAlavibhAgaM tu, vucchaM tesiM cauvvihaM // 217 // ye sabhI (cAroM nikAyoM ke) deva loka ke eka deza (aMza yA bhAga) meM kahe gaye haiN| isase Age maiM cAra prakAra se aneka kAlavibhAga ko kahU~gA // 217 // All these gods (of four realms) exist in a section of universe. Now I will describe fourfold division with regard to time of these divine beings. (217) saMta pappa'NAIyA, apajjavasiyA vi ya / Thi paDucca sAIyA, sapajjavasiyA vi ya // 298 // (ye cAroM nikAyoM ke deva) saMtati - pravAha kI apekSA anAdi-ananta haiM aura sthiti kI apekSA sAdi - sAnta bhI hote haiM // 298 // In context of continuity these (divine beings of all four realms) are beginningless and endless. However in context of existence at a particular place they have a beginning as well as end. (218) sAhiyaM sAgaraM ekkaM ukkoseNa ThiI bhave / bhojjANaM jahanneNaM, dasavAsasahassiyA // 219 // bhavanavAsI devoM kI utkRSTa Ayusthiti kucha adhika eka sAgaropama kI aura jaghanya Ayusthiti dasa hajAra varSa kI hotI hai // 219 // The maximum life-span of these Bhavanavasi devas is a little more than one Sagaropam and the minimum is ten thousand years. (219) paliovamegaM tu, ukkoseNa ThiI bhave / vantarANaM jahanneNaM, dasavAsasahassiyA // 220 // vyaMtara devoM kI utkRSTa Ayusthiti eka palyopama kI tathA jaghanya Ayusthiti dasa hajAra varSa kI hotI hai|| 220 // The maximum life-span of these Vyantar devas is one Palyopam and the minimum is ten thousand years. (220) paliovamaM egaM tu, vAsalakkheNa sAhiyaM / palioma bhAgo, joisesu jahanniyA // 221 // jyotiSka (jyotiSI) devoM kI utkRSTa Ayusthiti eka lAkha varSa adhika eka palyopama kI aura jaghanya Ayusthiti palyopama ke AThaveM bhAga pramANa hotI hai|| 221 //

Page #709
[553 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra The maximum life-span of these Jyotishk devas is one hundred thousand years more than one Palyopam and the minimum is one-eighth of one Palyopam. (221) do ceva sAgarAiM, ukkoseNa viyaahiyaa| sohammami jahanneNaM, egaM ca pliovmN||222|| saudharma (devaloka meM) devoM kI utkRSTa Ayusthiti do sAgaropama kI aura jaghanya Ayusthiti eka palyopama kI batAI gaI hai| 222 // The maximum life-span of gods in Saudharma kalp is two Sagaropam and the minimum is one Palyopam. (222) sAgarA sAhiyA dunni, ukkoseNa viyaahiyaa| IsANammi jahanneNaM, sAhiyaM paliovamaM // 223 // IzAna (devaloka meM) devoM kI utkRSTa Ayusthiti kucha adhika do sAgaropama kI aura jaghanya Ayusthiti kucha adhika eka palyopama kI hotI hai|| 223 // The maximum life-span of gods in Ishaan kalp is slightly more than two Sagaropam and the minimum is slightly more than one Palyopam. (223) sAgarANi ya satteva, ukkoseNa ThiI bhve| saNaMkumAre jahanneNaM, dunni U saagrovmaa||224|| sanatkumAra devaloka ke devoM kI utkRSTa Ayusthiti sAta sAgaropama kI aura jaghanya Ayusthiti do sAgaropama kI hotI hai|| 224 // The maximum life-span of gods in Sanatkumar kalp is seven Sagaropam and the minimum is two Sagaropam. (224) sAhiyA sAgarA sattA, ukkoseNa ThiI bhve| mAhindammi jahanneNaM, sAhiyA dunni saagraa||225|| mAhendrakumAra svarga ke devoM kI utkRSTa Ayusthiti kucha adhika sAta sAgaropama kI aura jaghanya Ayusthiti kucha adhika do sAgaropama kI hotI hai|| 225 // The maximum life-span of gods in Maahendra kalp is slightly more than seven Sagaropam and the minimum is slightly more than two Sagaropam. (225) dasa ceva sAgarAiM, ukkoseNa ThiI bhve| bambhaloe jahanneNaM, satta U saagrovmaa||226|| brahmadevaloka ke devoM kI utkRSTa Ayusthiti dasa sAgaropama kI aura jaghanya Ayusthiti sAta sAgaropama kI hotI hai|| 226 // The maximum life-span of gods in Brahma Lok kalp is ten Sagaropam and the minimum is seven Sagaropam. (226) cauddasa sAgarAiM, ukkoseNa ThiI bhve| lantagammi jahanneNaM, dasa U saagrovmaa||227||

Page #710
sacitra uttarAdhyayana sUtra lAntaka devaloka ke devoM kI utkRSTa Ayusthiti caudaha sAgaropama kI aura jaghanya dasa sAgaropama kI hotI hai // 227 // SaTtriMza adhyayana [ 554] The maximum life-span of gods in Lantak kalp is fourteen Sagaropam and the minimum is ten Sagaropam. (227) sattarasa sAgarAI, ukkoseNa ThiI bhave / mahAsukke jahaneNaM, cauddasa sAgarovamA // 228 // mahAzukra devaloka ke devoM kI adhikatama Ayusthiti satraha sAgaropama kI aura nyUnatama Ayusthiti caudaha sAgaropama kI hotI hai // 228 // The maximum life-span of gods in Mahashukra kalp is seventeen Sagaropam and the minimum is fourteen Sagaropam. (228) aTThArasa sAgarAI, ukkoseNa ThiI bhave / sahassAre jahanneNaM, sattarasa sAgarovamA // 229 // sahasrAra devaloka ke devoM kI adhikatama Ayusthiti aThAraha sAgaropama kI aura nyUnatama Ayu sthiti satraha sAgaropama kI hotI hai // 229 // The maximum life-span of gods in Sahasrar kalp is eighteen Sagaropam and the minimum is seventeen Sagaropam. (229) sAgarA auNavIsaM tu, ukkoseNa ThiI bhave / ANayammi jahanneNaM, aTThArasa sAgarovamA // 230 // ANata (Anata) devaloka ke devoM kI adhikatama Ayusthiti unnIsa (19) sAgaropama kI aura nyUnatama Ayusthiti aThAraha sAgaropama kI hotI hai // 230 // The maximum life-span of gods in Anat kalp is nineteen Sagaropam and the minimum is eighteen Sagaropam. (230) vIsaM tu sAgarAI, ukkoseNa ThiI bhave / pANayammi jahanneNaM, sAgarA auNavIsaI // 231 // prANata devaloka ke devoM kI adhikatama Ayusthiti bIsa sAgaropama kI aura nyUnatama Ayusthiti unnIsa (19) sAgaropama kI hai // 231 // The maximum life-span of gods in Pranat kalp is twenty Sagaropam and the minimum is nineteen Sagaropam. (231) sAgarA ikkavIsaM tu, ukkoseNa ThiI bhave / AraNammi jahanneNaM, vIsaI sAgarovamA // 232 // AraNa svargaloka ke devoM kI adhikatama Ayusthiti ikkIsa sAgaropama kI aura nyUnatama Ayusthiti bIsa sAgaropama kI hotI hai // 232 // The maximum life-span of gods in Aran kalp is twenty-one Sagaropam and the minimum is twenty Sagaropam. (232)

Page #711
[555] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra na - bAvIsaM sAgarAiM, ukkoseNa ThiI bhve| accuyammi jahanneNaM, sAgarA ikkviisii||233|| acyuta devaloka ke devoM kI adhikatama Ayusthiti bAIsa (22) sAgaropama kI aura nyUnatama Ayusthiti ikkIsa sAgaropama kI hotI hai|| 233 // The maximum life-span of gods in Achyut kalp is twenty-two Sagaropam and the minimum is twenty-one Sagaropam. (233) tevIsaM sAgarAiM, ukkoseNa ThiI bhve| paDhamammi jahanneNaM, bAvIsaM saagrovmaa||234|| prathama graiveyakavAsI devoM kI adhikatama Ayusthiti teIsa (23) sAgaropama kI aura nyUnatama Ayusthiti bAIsa sAgaropama kI hotI hai|| 234 // The maximum life-span of gods in first Graiveyak area is twenty-three Sagaropam and the minimum is twenty-two Sagaropam. (234) __cauvIsaM sAgarAiM, ukkoseNa ThiI bhve| biiyammi jahanneNaM, tevIsaM saagrovmaa||235|| dvitIya graiveyakavAsI devoM kI adhikatama Ayusthiti caubIsa sAgaropama kI aura nyUnatama Ayusthiti teIsa (23) sAgaropama kI hotI hai|| 235 // The maximum life-span of gods in second Graiveyak area is twenty-four Sagaropam and the minimum is twenty-three Sagaropam. (235) paNavIsaM sAgarAiM, ukkoseNa ThiI bhve| taiyammi jahanneNaM, cauvIsaM saagrovmaa||236|| tRtIya graiveyakavAsI devoM kI adhikatama Ayusthiti paccIsa (25) sAgaropama kI aura nyUnatama Ayusthiti caubIsa sAgaropama kI hotI hai| 236 // The maximum life-span of gods in third Graiveyak area is twenty-five Sagaropam and the minimum is twenty-four Sagaropam. (236) ' chavvIsaM sAgarAiM, ukkoseNa ThiI bhve| cautthammi jahanneNaM, sAgarA punnviisii||237|| cauthe graiveyakavAsI devoM kI adhikatama Ayusthiti chabbIsa (26) sAgaropama kI aura nyUnatama Ayusthiti paccIsa sAgaropama kI hotI hai|| 237 // The maximum life-span of gods in fourth Graiveyak area is twenty-six Sagaropam and the minimum is twenty-five Sagaropam. (237) sAgarA sattavIsaM tu, ukkoseNa ThiI bhve| paMcamammi jahanneNaM, sAgarA u chviisii||238|| pA~caveM graiveyakavAsI devoM kI utkRSTa Ayusthiti sattAIsa (27) sAgaropama kI aura jaghanya Ayusthiti chabbIsa (26) sAgaropama kI hotI hai|| 238 //

Page #712
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [556] The maximum life-span of gods in fifth Graiveyak area is twenty-seven Sagaropam and the minimum is twenty-six Sagaropam. (238) sAgarA aTThavIsaM tu, ukkoseNa ThiI bhve| chaTThammi jahanneNaM, sAgarA sttviisii||239|| chaThe graiveyakavAsI devoM kI utkRSTa Ayusthiti aTThAIsa (28) sAgaropama kI aura jaghanya Ayusthiti sattAIsa (27) sAgaropama kI hotI hai|| 239 // The maximum life-span of gods in sixth Graiveyak area is twenty-eight Sagaropam and the minimum is twenty-seven Sagaropam. (239) sAgarA auNatIsaM tu, ukkoseNa ThiI bhve| sattamammi jahanneNaM, sAgarA atttthviisii||240|| sAtaveM graiveyakavAsI devoM kI utkRSTa Ayusthiti untIsa (29) sAgaropama kI aura jaghanya Ayusthiti aTThAIsa (28) sAgaropama kI hotI hai|| 240 // The maximum life-span of gods in seventh Graiveyak area is twenty-nine Sagaropam and the minimum is twenty-eight Sagaropam. (240) tIsa tu sAgarAiM, ukkoseNa ThiI bhve| aTThamammi jahanneNaM, sAgarA auNatIsaI // 241 // AThaveM graiveyakavAsI devoM kI utkRSTa Ayusthiti tIsa sAgaropama kI aura jaghanya Ayusthiti untIsa (29) sAgaropama kI hotI hai|| 241 // The maximum life-span of gods in eighth Graiveyak area is thirty Sagaropam and the minimum is twenty-nine Sagaropam. (241) sAgarA ikkatIsaM tu, ukkoseNa ThiI bhve| navamammi jahanneNaM, tIsaI saagrovmaa||242|| nauveM graiveyakavAsI devoM kI utkRSTa Ayusthiti ikattIsa (31) sAgaropama kI aura jaghanya Ayusthiti tIsa sAgaropama kI hotI hai|| 242 // The maximum life-span of gods in ninth Graiveyak area is thirty-one Sagaropam and the minimum is thirty Sagaropam. (242) tettIsa sAgarA u, ukkoseNa ThiI bhve| causuM pi vijayAIsuM, jhnnennekktiisii||243|| vijaya Adi cAra anuttara vimAna vijaya, vaijayanta, jayanta, aparAjita vAsI devoM kI utkRSTa Ayusthiti tetIsa sAgaropama kI aura jaghanya Ayusthiti ikattIsa sAgaropama kI hotI hai|| 243 // ___The maximum life-span of gods in the four Anuttar celestial vehicles (Vijaya, Vaijayant, Jayant and Aparaajit) is thirty-three Sagaropam and the minimum is thirtyone Sagaropam. (243)

Page #713
[557 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtratA ajahannamaNukkosA, tettIsaM saagrovmaa| mahAvimANa-savvaTe, ThiI esA viyaahiyaa||244|| sarvArthasiddha mahAvimAnavAsI devoM kI na jaghanya aura na utkRSTa-eka jaisI Ayusthiti tetIsa sAgaropama kI hotI hai|| 244 / / The maximum and minimum life-span of gods in the Sarvarthasiddha great celestial vehicle is same, thirty-three Sagaropam. (244) jA ceva u AuThiI, devANaM tu viyaahiyaa| sA tesiM kAyaThiI, jahannukkosiyA bhve||245 // devoM kI (uparyukta gAthAoM meM) jo Ayusthiti batAI gaI hai, vahI unakI jaghanya aura utkRSTa kAyasthiti hotI hai|| 245 // The maximum and minimum life-span for the body-type of gods mentioned in aforesaid verse is same as their respective life-spans. (245) aNantakAlamukkosaM, antomuhuttaM jhnnyN| vijaDhaMmi sae kAe, devANaM hujja antaraM // 246 // devoM kA apane deva zarIra ko chor3akara punaH deva zarIra prApta karane meM jo kAla kA vyavadhAna-antara hotA hai vaha utkRSTa rUpa se anantakAla kA tathA jaghanya rUpa se antarmuhUrta kA hai|| 246 // The maximum intervening period between once leaving the body-type (divine body), (taking rebirth in other body-types and moving in cycles of rebirth as other body-types) and again taking rebirth in the same body-type (divine body) is infinite time and the minimum is one Antarmuhurt. (246) eesiM vaNNao ceva, gandhao rsphaaso| saMThANAdesao vA vi, vihANAiM shsso||247|| ina sabhI devoM ke-varNa, gandha, rasa, sparza aura saMsthAna kI apekSA se hajAroM prakAra ho jAte haiN||247|| These divine beings are also of thousands of kinds with regard to colour, smell, taste, touch and constitution. (247) upasaMhAra aura sAdhaka ko nirdeza saMsAratthA ya siddhA ya, ii jIvA viyaahiyaa| rUviNo ceva'rUvI ya, ajIvA duvihA vi y||248|| saMsArastha (saMsArI) tathA siddha-ina donoM prakAra ke jIvoM kA kathana kiyA gayA hai| sAtha hI rUpI aura arUpI donoM prakAra ke ajIvoM kA bhI varNana ho gyaa|| 248 // Conclusion and directions This concludes the description of both worldly and liberated souls. At the same time this, also concludes the description of non-life (matter) with and without form. (248)

Page #714
sacitra uttarAdhyayana sUtra triMza adhyayana [ 558] ii jIvamajIve ya, soccA saddahiUNa ya / savvanayANa aNumae, ramejjA saMjame muNI // 249 // isa jIva aura ajIva kI vyAkhyA ko sunakara, una para zraddhA karake sabhI prakAra kI jJAna va kriyA, nayoM se anumata (naigama Adi sarva nayoM se anumata - satyata: pramANita ) saMyama meM muni ramaNa kare // 249 // Having listened to the definitions of soul (life) and non-soul (matter) substances that are in accordance with rules of logic and resting faith in the same, the ascetic should sincerely indulge in practice of restraint. (249) saMlekhanA : sAdhaka kI antima sAdhanA tao bahUNi vAsANi, sAmaNNamaNupAliyA / imeNa kamajogeNa, appANaM saMlihe muNI // 250 // isake uparAnta bahuta varSoM taka zramaNadharma kA pAlana karake muni isa krama yoga se AtmA kI saMlekhanA (viSaya- kaSAyAdi vikAroM kI kSINatA) kare // 250 // Samllekhana: The ultimate vow After this, following the ascetic code for many years the ascetic should cleanse his soul (destroy passions and fondness for sensual pleasures) by observing the ultimate vow of Samllekhana in the following sequence. (250) bhave / bAraseva u vAsAIM, saMlehukkosiyA saMvaccharaM majjhimiyA, chammAsA ya jahanniyA // 251 // bAraha varSa kI saMlekhanA utkRSTa, eka varSa kI madhyama aura jaghanya saMlekhanA chaha mAsa kI hotI hai // 251 // Maximum duration of the ultimate vow is of twelve years, the medium is of one year and the minimum is of six months. (251) paDhame vAsacaukkammi, vigaInijjUhaNaM kare / bii vAsaca ukkammi, vicittaM tu tavaM care // 252 // pahale cAra varSoM meM dUdha-dahI - ghI - tela Adi vikRti kAraka padArthoM kA tyAga kare tathA dUsare cAra varSoM meM vividha prakAra ke tapoM kA AcaraNa (tapazcaraNa) kare // 252 // During the first four years, the ascetic should renounce the passion causing (harmful) food like milk, curd, ghee (butter-oil), oil etc. In the following four years ( 5th to 8th) he should indulge in various austerities. (252) duve | egantaramAyAmaM, kaTTu saMvacchare tao saMvaccharaddhaM tu, nAivigiTTaM tavaM care // 253 // phira do varSoM taka (naveM - dasaveM varSa meM) ekAntara tapa ( eka dina tapa, eka dina pAraNA ) karake pAraNe ke dina AcAmla (AyaMbila) kre| phira gyArahaveM varSa ke pahale chaha mAha meM telA- caulA - pacaulA Adi ativikRSTa tapaM na kare // 253 //

Page #715
[559 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra During following two years (in 9th and 10th year) he should observe Ekantar-tap (series of one day fast followed by one day of food intake) with intake of ayambil food (eating once in a day food cooked or roasted with a single ingredient even without any salt or other condiments). And then during the first six months of the eleventh year he should not observe rigorous austerities like three-day, four-day, five-day or more day fasts. (253) tao saMvaccharaddhaM tu, vigiTuM tu tavaM cre| parimiyaM ceva AyAmaM, taMmi saMvacchare kre||254|| taduparAnta chaha mAsa taka vikRSTa tapa kA AcaraNa kre| isa saMpUrNa varSa meM parimita-pAraNe ke dina sImita AcAmla (AyaMbila) kre| 254 // After that during the next six months of eleventh year, he should observe rigorous austerities. During this whole year on the days of food intake he should eat only ayambil food (eating once in a day food cooked or roasted with a single ingredient even without any salt or other condiments). (254) koDIsahiyamAyAma, kaTu saMvacchare munnii| . mAsaddhamAsieNaM tu, AhAreNa tavaM cre||255|| (bArahaveM varSa meM) eka varSa taka koTi sahita-lagAtAra AcAmla (AyaMbila) karake muni, pakSa yA mAsa ke AhAra se pAkSika athavA mAsika-mAsakhamaNa kA tapa-anazana kre|| 255 // During the last twelfth) year, the ascetic should continuously observe austerity of alternative fasting and ayambil of fortnight or month long duration (month long fasting followed by month long eating of ayambil food etc.). (255) samAdhimaraNa meM bAdhaka-sAdhaka tatva . kandappamAbhiogaM, kibbisiyaM mohamAsurattaM c| eyAo duggaIo, maraNammi virAhiyA honti // 256 // ' pA~ca prakAra kI bhAvanAe~ durgati rUpa haiM, durgati meM le jAne vAlI haiN| ye bhAvanAe~ haiM-(1) kAndI, (2) AbhiyogikI, (3) kilviSikI, (4) mohI (sammohI), aura (5) aasurii| maraNa ke samaya ye bhAvanAe~ saMyama kI virAdhikA hotI haiN| 256 // Supports and impediments of ultimate vow ____Five feelings lead to ignoble existence (rebirth). They are-(1) kaandarpi, (2) aabhiyogiki, (3) kilvishiki, (4) mohi (sammohi), and (5) aasuri (elaborated in verses 263-267). At the time of death, these feelings become obstructions to restraint. (256) micchAdasaNarattA, saniyANa hu hiNsgaa| iya je maranti jIvA, tesiM puNa dullahA bohI // 257 // jo jIva (maraNa samaya meM) mithyAdarzana meM anurakta, nidAna sahita-nidAna se yukta aura hiMsaka (hiMsAbhAva vAle) hote haiM-ina bhAvoM meM maraNa karate haiM, unake lie punaH bodhi-prApti durlabha hotI hai|| 257 //

Page #716
sacitra uttarAdhyayana sUtra The beings, who (at the time of death) are obsessed with wrong belief, ambition and violence and die in that frame of mind; for them regaining of enlightenment becomes rare. (257) SaTtriMza adhyayana [ 560] sammaddaMsaNarattA, aniyANA sukkalesamogADhA / iya je maranti jIvA, sulahA tesiM bhave bohI // 258 // jo jIva samyagdarzana meM anurakta haiM, nidAna ( AgAmI bhogAkAMkSA) se rahita haiM, zuklalezyA meM avagAr3ha (nimagna) ho jAte haiM tathA isa prakAra ( ina bhAvoM meM) maraNa prApta karate haiM, unake lie puna: bodhi-prApti sulabha hotI hai // 258 // The beings who (at the time of death) are keenly involved in right faith, are devoid of ambition, become resplendent with white soul complexion and die in that frame of mind; for them regaining of enlightenment becomes easy. (258) micchAdaMsaNarattA, saniyANA kaNhalesamogADhA / iya je maranti jIvA, tesiM puNa dullahA bohI // 259 // jo jIva mithyAdarzana meM anurakta, nidAna sahita aura kRSNalezyA meM nimagna hokara maraNa ko prApta karate haiM, unake lie puna: bodhi kI prApti durlabha hotI hai // 259 // The beings that (at the time of death) are obsessed with wrong belief, ambition and get engulfed in black soul complexion; and die in that frame of mind; for them regaining of enlightenment becomes rare. (259) jiNavaNe aNurattA, jiNavayaNaM je karenti bhAveNa / amalA asaMkiliTThA, te honti parittasaMsArI // 260 // jo jIva (antima samaya taka ) jina - vacanoM meM anurakta rahate haiM, jinendra bhagavAna ke vacanoM ke anusAra bhAvapUrvaka AcaraNa karate haiM, ve nirmala aura rAga-dveSa Adi se asaMkliSTa (klezayukta bhAvoM se rahita) rahakara parimita saMsArI hote haiM // 260 // The beings who (till the last moment of their life) are engrossed in the word of the Jina, who steadfastly follow the word of the Jina, they remain pure and uncontaminated with vices like attachment and aversion and limit their cycles of rebirth (samsar). (260) bAlamaraNANi bahuso, akAmamaraNANi caiva ya bahUNi / marihinti te varAyA, jiNavayaNaM je na jANanti // 261 // jo jIva jina-vacanoM ko nahIM jAnate, ve becAre bahuta bAra bAlamaraNoM aura akAmamaraNoM se marate rahate haiM // 261 // Those who are ignorant of the word of the Jina; pitiable persons as they are, they are trapped in the cycles of rebirth and keep on embracing time and again ignorant and unwilling death. (261) bahuAgamavinnANA, samAhiuppAyagA ya guNagAhI / eeNa kAraNeNaM, arihA AloyaNaM souM // 262 //

Page #717
[561] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra jo bahuta se AgamoM ke jJAtA (bahuzruta), samAdhi (hRdaya meM sukha-zAMti) utpanna karane vAle tathA guNagrAhI hote haiM, ve apane inhIM guNoM ke kAraNa AlocanA sunane ke yogya hote haiN|| 262 // Those who are scholars of numerous canons, who are capable of infusing serenity and peace (in minds of others), and who are appreciative of virtues (of others), by virtue of these qualities they are worthy of listening to confessions. (262) kAndI Adi azubha bhAvanAoM kA svarUpa kandappa-kokkuyAiM taha, siil-shaav-haas-vighaahiN| vimhAvento ya paraM, kandappaM bhAvaNaM kunni||263|| . jo kandarpa-kAmavarddhaka carcA-vArtA, kautkucca-hAsya utpanna karane vAlI kuceSTAe~, apane AcaraNavabhAva-hAsya aura vikathAoM se dasaroM ko vismita karatA hai-vaha kAndI bhAvanA karatA hai|| 263 / Five ignoble feelings One, who bewilders other persons with his lewd conversation; ribaldry, buffoonery; comical disposition, behaviour and gossip is said to have embraced kaandarpi (salacious) sentiment. (263) mantA-jogaM kAuM, bhUIkammaM ca je puNjnti| sAya-rasa-iDDhiheuM, abhiogaM bhAvaNaM kuNai // 264 // jo (sAdhaka) sAtA (mana evaM paMcendriya viSaya-sambandhI sukha-suvidhA) rasa (svAdiSTa rasa) aura Rddhi (samRddhi, siddhi, prasiddhi) ke lie maMtra, yoga (taMtra-kucha vizeSa padArthoM ko milAkara kiyA jAne vAlA) aura bhUtikarma (maMtrita karake bhasma denA) kA prayoga karatA hai. vaha AbhiyogikI bhAvanA kA AcaraNa karatA hai|| 264 // One (an aspirant), who employs mantra, yoga (tantra and other spells with the help of some special material and tools) and potentated ashes, in order to gain mental and sensual pleasures and comforts; wealth, fortune and fame; and to gratify taste-buds, is said to have embraced aabhiyogiki (intent of use of mantras, sorcery and black magic to influence and control people) sentiment. (264) nANassa kevalINaM, dhammAyariyassa sNgh-saahuunnN| mAI avaNNavAI, kibbisiyaM bhAvaNaM kunni||265|| jo jJAna kA, kevalajJAniyoM kA, dharmAcAryoM kA, saMgha aura sAdhuoM kA avarNavAda (jo doSa unameM nahIM hai, unakA prakSepa karake nindA karanA) karatA hai, vaha mAyAvI-kapaTI kilviSikI bhAvanA karatA hai|| 265 // One who slanders and falsely accuses omniscients, preceptors, religious organization (sangh), ascetics and even wisdom is said to have embraced kilvishiki (slanderous) sentiment. (265) aNubaddharosapasaro, taha ya nimittaMmi hoi pddisevii| eehi kAraNehiM, AsuriyaM bhAvaNaM kunni||266||

Page #718
In sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [562 ] jo satata roSa-krodha ko prasArita karatA hai, nimitta pratisevI (jyotiSa vidyA kA duSprayoga karanA) hotA hai, vaha ina kAraNoM se AsurI bhAvanA karatA hai|| 266 // One, who continuously radiates anger and makes evil use of augury, is said to have embraced aasuri (demonic) sentiment. (266) satthaggahaNaM visabhakkhaNaM ca, jalaNaM ca jalappaveso y| aNAyAra-bhaNDasevA, jammaNa-maraNANi bandhanti // 267 // jo zastra prayoga se, viSa bhakSaNa se, Aga meM jalakara, pAnI meM DUbakara AtmaghAta karatA hai tathA anAcAra karatA hai, bhAMr3oM jaisI kuceSTA karatA hai (athavA sAdhvAcAra se viruddha bhANDa-upakaraNa rakhatA hai) vaha (mohI-sammohI bhAvanA kA AcaraNa karatA huA) janma-maraNoM kA bandhana karatA hai||267 // One who commits suicide by using a weapon, consuming poison, burning himself or drowning; and acts like a clown or uses prohibited ascetic-equipment is said to get trapped into cycles of death and rebirth as a consequence of embracing mohi or sammohi (obsessive) sentiment. (267) ii pAukare buddhi, nAyae prinivvue| chattIsaM uttarajjhAe, bhvsiddhiiysNme||268|| -tti bemi| isa taraha bhavya jIvoM ke lie saMmata (priya-icchA karane yogya-iSTa) chattIsa zreSTha adhyayanoM ko pragaTa karake samasta padArthoM ke jJAtA sarvajJa-sarvadarzI jJAtavaMzIya bhagavAna mahAvIra parinivRtta-mukta (nirvANa ko prApta) hue|| 268 // -aisA maiM kahatA huuN| Thus after revealing (propounding) (aforesaid) thirty-six chapters (of Uttaraadhyayana Sutra), which are beneficial for worthy persons, the enlightened, omniscient and all perceiving, Bhagavan Mahavir of Jnata clan attained liberation. (268) - So I say. WA GORE vizeSa spaSTIkaraNa gAthA 5-padArtha ke do rUpa haiM-khaNDa aura akhnndd| dharmAstikAya Adi arUpI ajIva vastutaH akhaNDa dravya haiN| phira bhI unake skandha, deza, pradeza ke rUpa meM tIna bheda kie haiN| dharmAstikAya skandha meM deza aura pradeza vAstavika nahIM, buddhi-parikalpita haiN| eka paramANu jitanA kSetrAvagAhana karatA hai, vaha avibhAgI vibhAga, arthAt phira bhAga hone kI kalpanA se rahita sarvAdhika sUkSma aMza pradeza kahalAtA hai| aneka pradezoM se parikalpita skandhagata choTe-bar3e nAnA aMza deza kahalAte haiN| pUrNa akhaNDa dravya skandha kahalAtA hai| dharma aura adharma astikAya skandha se eka haiN| unake deza aura pradeza asaMkhya haiN| asaMkhya ke asaMkhya hI bheda hote haiM, yaha dhyAna meM rhe| AkAza ke ananta pradeza hote haiN| lokAkAza ke asaMkhya aura alokAkAza ke ananta hone se ananta pradeza haiN| vaise AkAza skandhataH eka hI hai|

Page #719
[563 ] SaTtriMza adhyayana sacitra uttarAdhyayana sUtra gAthA 6-kAla ko addhA-samaya kahA hai| yaha isalie ki samaya ke siddhAnta Adi aneka artha hote haiN| addhA ke vizeSaNa se vaha vartanAlakSaNa kAladravya kA hI bodha karAtA hai| sthAnAMgasUtra (4/1/264) kI abhayadevIya vRtti ke anusAra kAla kA sUrya kI gati se sambandha rahatA hai| ataH dina-rAta Adi ke rUpa meM kAla aDhAI dvIpa pramANa manuSya kSetra meM hI hai, anyatra nhiiN| kAla meM deza-pradeza kI parikalpanA sambhava nahIM hai, kyoMki vaha nizcaya meM samaya rUpa hone se nirvibhAgI hai| ataH use skandha aura astikAya bhI nahIM mAnA hai| gAthA 7-samaya kSetra-jahA~ samaya, AvalikA, pakSa, mAsa, varSa Adi kAla parimaMDala kA jJAna hotA hai| jambUdvIpa, dhAtakIkhaNDa tathA ardha-puSkara dvIpa-samaya kSetra athavA manuSya kSetra kahalAte haiN| gAthA 9-aparAparotpatti rUpa pravAhAtmaka santati kI apekSA se kAla anAdi-ananta hai| kintu dina, rAta Adi pratiniyata vyaktisvarUpa kI apekSA sAdi-sAnta hai| . gAthA 10-pudgala ke skandha, deza, pradeza aura paramANu cAra bheda haiN| mUla pudgala dravya paramANu hI hai| usakA dUsarA bhAga nahIM hotA hai, ataH vaha niraMza hone se paramANu kahalAtA hai| do paramANuoM se milakara ekatva pariNati rUpa dvipradezI taMsa skandha hotA hai| isI prakAra tripradezI Adi se lekara anantAnanta pradezI skandha hote haiN| pudgala ke ananta skandha haiN| paramANu skandha meM saMlagna rahatA hai, taba use pradeza kahate haiM aura jaba vaha pRthak arthAt alaga rahatA hai, taba vaha paramANu ... kahalAtA hai| gAthA 13, 14-pudgala dravya kI sthiti se abhiprAya yaha hai ki jaghanyataH cauraMsa eka samaya tathA utkRSTataH asaMkhyAta kAla ke bAda skandha Adi rUpa se rahe hue pudagala kI saMsthiti meM parivartana ho jAtA hai| skandha bikhara jAtA hai tathA paramANu bhI skandha meM saMlagna hokara pradeza kA rUpa le letA hai| antara se abhiprAya hai-pahale ke avagAhita kSetra ko chor3akara punaH usI vivakSita kSetra kI avasthiti ko prApta hone meM jo vyavadhAna hotA hai, vaha bIca kA antara kaal| Ayata gAthA 15 se 46 - pudgala ke asAdhAraNa dharmoM meM saMsthAna bhI eka dharma hai| saMsthAna ke do bheda haiM-(1) itthaMstha, aura (2) anitthNsth| jisakA trikoNa . Adi niyata saMsthAna ho, vaha itthaMstha kahalAtA hai, aura jisakA koI niyata saMsthAna na ho, use anitthaMstha kahate haiN| itthaMstha ke pA~ca prakAra haiM-(1) parimaNDala-cUr3I kI taraha gola, (2) vatta-geMda kI taraha gola, (3) tryaMmra-trikoNa, (4) caturasra-caukona, aura (5) Ayata-bA~sa yA rassI kI taraha lmbaa| (citra dekheM) pudgala ke varNa, rasa, gandha, sparza Adi indriyagrAhya bhAva haiM, ata: unakA varNana vistAra se kiyA gayA hai| kRSNAdi varNa, gandha Adi se bhAjya hote haiM, taba kRSNAdi pratyeka pA~ca varNa 20 bhedoM se guNita hone para varNa paryAya ke kula 100 bhaMga hote haiN| isI prakAra sugandha ke 23 aura durgandha ke 23, donoM ke milakara gandha paryAya ke 46 bhaMga hote haiN| isI prakAra pratyeka rasa ke bIsa-bIsa bheda milAkara rasa paMcaka ke saMyogI bhaMga 100 hote haiN| mRdu Adi pratyeka sparza ke sataraha-sataraha bheda milAkara ATha sparza ke 136 bhaMga hote haiN|

Page #720
sacitra uttarAdhyayana sUtra SaTtriMza adhyayana [564] pratyeka saMsthAna ke bIsa-bIsa bheda milAkara saMsthAna-paMcaka ke 100 saMyogI bhaMga hote haiN| samagra bhaMgoM kI saMkalanA 482 hai| __ ye saba bhaMga sthUla dRSTi se gine gaye haiN| vastutaH tAratamya kI dRSTi se siddhAntataH dekhA jAe to pratyeka ke ananta bhaMga hote haiN| ___ gAthA 48-siddha hone ke bAda saba jIva samAna hote haiN| yahA~ para batAye gaye siddhoM ke strIliMga aura puruSaliMga Adi aneka prakAra pUrva janmakAlIna vibhinna sthitiyoM kI apekSA se haiN| vartamAna meM svarUpataH saba siddha eka samAna haiN| kevala avagAhanA kA antara hai| avagAhanA kA artha zarIra nahIM hai| apitu arUpa AtmA bhI dravya hone se apanI amUrta AkRti to rakhatA hI hai| dravya AkarazUnya kabhI nahIM hotaa| AtmA AkAza ke jitane pradeza kSetroM ko avagAhana karatA hai, usa apekSA se siddhoM kI avagAhanA hai| gAthA 56-siddha lokAgra meM sthita haiM, isakA abhiprAya yaha hai ki unakI Urdhvagamana rUpa gati vahIM taka hai| Age aloka meM gati hetuka dharmAstikAya kA abhAva hone se gati nahIM hai| ____ gAthA 64-pUrva-janma ke antima deha kA jo U~cAI kA pariNAma hotA hai usase tribhAgahIna (eka-tihAI kama) siddhoM kI avagAhanA hotI hai| pUrvAvasthA meM utkRSTa avagAhanA pA~ca sau dhanuSa kI mAnI hai, ataH mukta avasthA meM zuSira (zarIra ke khAlI pole aMza) se rahita Atma-pradezoM ke saghana ho jAne se vaha ghaTakara tribhAgahIna arthAt tIna sau tetIsa dhanuSa battIsa aMgula raha jAtI hai aura sabase kama jaghanya (do hAtha vAle AtmAoM kI) eka hAtha ATha aMgula pramANa hotI hai| ___gAthA 72-prastuta sUtra meM khara pRthvI ke 36 bheda batAe haiM, jabaki prajJApanA meM 40 bheda ginAe haiN| itane hI kyoM, yaha to sthUla rUpa se pramukhatA kI apekSA se gaNanA hai| vaise asaMkhya bheda haiN| AgamakAra ne 36 bhedoM kI pratijJA kI hai, jabaki maNi ke prakAroM meM cAra bheda gaNanA se adhika haiN| vRttikAra ne inakA upabheda ke rUpa meM antarbhAva dUsaroM meM batAyA hai| para, kisameM kisakA antarbhAva hai, yaha sUcita nahIM kiyA hai| gAthA 93-sAdhAraNa kA artha samAna hai| jina ananta jIvoM kA samAna-eka hI zarIra hotA hai, ve sAdhAraNa kahalAte haiN| zarIra kA ekatva upalakSaNa hai| ataH unakA AhAra aura zvAsocchvAsa bhI samAna arthAt eka hI hotA hai| 'upalakSaNaM caitad AhArAnapAnayorapi saadhaanntvaat-srvaarthsiddhi|' / ___pratyeka ve kahalAte haiM, jinakA zarIra apanA-apanA bhinna hotA hai| jo eka kA zarIra hai, vaha dUsaroM kA nahIM hotaa| pratyeka vanaspati jIvoM kI utkRSTa dasa hajAra varSa kI Ayu hotI hai, jaghanya antrmuhuurt| sAdhAraNa jIvoM kI jaghanya-utkRSTa antarmuhUrta kI hI Ayu hai| gAthA 104-panaka kA artha sevAla arthAt jala para kI kAI hai| parantu yahA~ kAyasthiti ke varNana meM panaka samagra vanaspatikAya kA vAcaka hai| sAmAnya rUpa se vanaspati jIvoM kI utkRSTa kAyasthiti anantakAla batAI hai, jo pratyeka aura sAdhAraNa donoM kI milakara hai| alaga-alaga vizeSa kI apekSA se to pratyeka vanaspati, bAdara nigoda aura sUkSma nigoda jIvoM kI asaMkhya kAla kI kAyasthiti hai| pratyeka kI jaghanya antarmuhUrta aura utkRSTa 70 koTAkoTi sAgaropama hai| nigoda kI samuccaya kAyasthiti jaghanya antarmuhUrta aura utkRSTa anantakAla hai| bAdara nigoda kI utkRSTa 70 koTAkoTi hai aura sUkSma nigoda kI asaMkhyAta kaal| jaghanya sthiti donoM kI anrtuhUrta hai|

Page #721
sacitra uttarAdhyayana sUtra gAthA 107 - tejas, vAyu aura udAra trasa - ye trasa ke tIna bheda haiN| tejas aura vAyu ekendriya haiM, ata: anyatra inakI gaNanA pA~ca sthAvaroM meM kI gaI hai| yaha pakSa saiddhAntika hai| sthAvara nAmakarma kA udaya hone se ye nizcaya se sthAvara haiM, trasa nahIM / kevala eka deza se dUsare deza meM trasana arthAt saMkramaNa kriyA hone se tejas aura vAyu kI trasa meM gaNanA kI gaI hai| isakA pariNAma yaha huA ki trasa ke udAra aura anudAra bheda karane pdd'e| Age calakara tejas aura vAyu ko 'gatitrasa' aura dvIndriya Adi ko trasanAma karma ke udaya ke kAraNa 'labdhi trasa' kahA gyaa| sthAnAMgasUtra (3/2/164) meM ukta tInoM ko trasa saMjJA dI hai| zvetAmbarasammata tattvArthasUtra meM bhI aisA hI ullekha hai / AcArAMgasUtra kA prathama zrutaskandha sarvAdhika prAcIna Agama mAnA jAtA hai| usameM yaha jIvanikAya kA krama eka bhinna hI prakAra kA hai- pRthvI, agni, vanaspati, trasa aura vAyu / [565] SaTtriMza adhyayana gAthA 169-naraka se nikalakara puna: naraka meM hI utpanna hone kA jaghanya vyavadhAnakAla antarmuhUrtta kA batAyA hai, usakA abhiprAya yaha hai ki nAraka jIva naraka se nikalakara saMkhyAta varSAyuSka garbhaja tiryaMca aura manuSya meM hI janma letA hai| vahA~ se ati kliSTa adhyavasAya vAlA koI jIva antarmuhUrtta pariNAma jaghanya Ayu bhogakara puna: naraka meM hI utpanna ho sakatA hai| gAthA 170 - atizaya mUr3hatA ko saMmUrcchA kahate haiN| saMmUrcchA vAlA prANI saMmUcchima kahalAtA hai| garbha se utpanna na hone vAle tiryaMca tathA manuSya manaHparyApti ke abhAva se sadaiva atyanta mUcchita jaisI mUr3ha sthiti meM rahate haiN| 'garbhaM vyutkrAntika' zabda meM vyutkrAntika kA artha utpatti hai| gAthA 180 - sthalacara catuSpadoM meM ekakhura azva Adi haiM, jinakA khura eka hai, akhaNDa hai, phaTA nahIM hai| dvikhura gAya Adi haiM, jinake khura phaTe hue hone se do aMzoM meM vibhakta haiN| gaNDI arthAt kamalakarNikA ke samAna jinake paira vRttAkAra gola haiM, ve hAthI Adi gaNDI pada haiN| nakhasahita paira vAle siMha Adi sanakha pada haiN| gAthA 181 - bhujAoM se parisarpaNa (gati) karane vAle nakula, mUSaka Adi bhuja-parisarpa haiM tathA ura (vakSa, chAtI) se parisarpaNa karane vAle sarpa Adi ura parisarpa haiN| gAthA 185 - sthalacaroM kI utkRSTa kAyasthiti pUrvakoTi pRthaktva tIna palyopama kI batAI hai, usakA abhiprAya yaha hai ki palyopama Ayu vAle to marakara puna: vahIM palyopama kI sthiti vAle sthalacara hote nahIM haiN| marakara devaloka meM jAte haiN| pUrva koTi Ayu vAle avazya itanI hI sthiti vAle ke rUpa meM puna: utpanna ho sakate haiN| ve bhI sAta-ATha bhava se adhika nahIM, ataH pUrva koTi Ayu ke pRthaktva bhava grahaNa kara anta meM palyopama Ayu pAne vAle jIvoM kI apekSA se yaha utkRSTa kAryasthiti batAI hai| gAthA 188 - carma kI paMkhoM vAle camagAdar3a Adi carma pakSI haiM aura roma kI paMkhoM vAle haMsa Adi roma pakSI haiN| samudga arthAt DibbA ke samAna sadaiva banda paMkhoM vAle samudga pakSI hote haiM / sadaiva phailI huI paMkhoM vAle vitata pakSI kahalAte haiN| Wan

Page #722
sacitra uttarAdhyayana sUtra vefagt 3782277 [ 566 ] W IMPORTANT NOTES WITH Verse 5-Substance has two forms, divisible and indivisible. Dharmastikaya and other formless non-life substances are, in fact, indivisible. However, for convenience of understanding they have been hypothetically divided into aggregates, sections and indivisible units (space-point). The indivisible area of space occupied by an ultimate particle of matter (paramany) is called pradesh or space-point. Small and large sections of hypothetical aggregates of these space-points are called sections (desh). The undivided substance is called Skandh. Dharmastikaya and Adharmastikaya are unitary Skandhs. They have innumerable sections and space-points. There are innumerable divisions of the innumerable too. Akaash (space) has infinite space-points but it is a unitary Skandh. Verse 6-Addha-samaya is the term used here for kaal (time). This is because the word samava has many different meanings including principle'. By adding the prefix addha it specifies the entity time having the attribute of 'passing'. According to Abhayadev's commentary (Vritti) of Sthananga Sutra (4/1/264) kaal (time) is associated with the movement of the sun. As such its manifestation in the form of night, day etc. is limited to the area of humans, the two and a half continents and nowhere else. The time entity has no scope of physical sections and space-points because in absolute terms it is just time and without physical division. That is why it is not considered an aggregate or astikaaya (conglamorative ontological category according to Jain philosophy). Verse 7--Samaya Kshetra--The area where there is awareness of units of time including Samaya, Avalika, fortnight, month, year etc. The two and a half continents of human habitation are called Samaya Kshetra (Area of Time) or Manushya Kshetra (Area of Humans). The two and a half continents are Jambu Dveep, Dhatki Khand and Ardha Pushkar Dveep. Verse 9-Time is also said to be beginningless, endless and eternal with regard to its continuous flow but with regard to particularity (day, night etc.) it has a beginning and an end too. Verse 10--There are four physical divisions of matter-Skandh (aggregate), desh (section), pradesh (ultimate section, and paramanu (ultimate particle). The basic constituent of matter is ultimate particle, which is indivisible. An aggregate of two ultimate particles is bisectional aggregate (skandh having two pradesh). This combination extends from two to three to infinite sections. Matter has infinite aggregates. Ultimate particle in its aggregate state is called ultimate section (pradesh) and ultimate particle (paramanu) in its free existence. Verse 13, 14The life of matter means the span of its stable existence in terms of form and space. After a lapse of a minimum period of one Samaya and maximum of innumerable time it changes its physical form (disintegrates or acquires some more particles) and/or changes its place of existence. Intervening period means the time taken to regain the same form and/or space of existence after losing it once. Verse 15 to 46--One of the distinguishing attributes of matter is constitution (samsthan). This constitution has two types-(i) specific, and (ii) unspecific. Specific constitution includes defined shapes like triangle and unspecific includes any undefined shape. Specific constitution has five types-(i) parimandal or circular like a ring, (ii) vritta or spherical like a ball, (iii) trayansra or triangular (and tetrahedron), (iv) chaturasra or square (and cube), and (v) aayat or rectangle (and hexahedron).

Page #723
[ 567 ] oefyt 37824 sacitra uttarAdhyayana sUtra Colour, taste, smell, touch and the like are sensually conceivable attributes of matter and as such these have been described in detail. The attributes of 5 colours including black are further divisible by 20 other attributes including those of smell making a total of 20 x 5 = 100 attributes. In the same way there are 46 attributes of smell (2 x 23 = 46), 100 of taste (5 x 20), 136 of touch (8 x 17) and 100 of constitution (5 x 20). This makes a total of 482 attributes. These are gross divisions. If taken minutely in detail there are infinite such attributes. Verse 48-After becoming Siddha (perfected souls) all souls are equal. The genders and other attributes mentioned here are in relation to various states from the past birth. With regard to the present incarnation all liberated souls are same. The only difference is in space occupation (avagaahana). Being a substance a soul, though formless, keeps its formless shape. This is because a substance is never without shape. The space occupation of Siddhas is defined as the space occupation of the specific soul. Verse 56--The Siddhas are located at the edge of the universe (Lok or occupied space). This means that their upward movement in relation to the world of humans) stops their. Beyond that point exists Alok or unoccupied space; in absence of the entity of motion (Dharmastikaya) there is no movement there. Verse 64 The space occupation of Siddhas, in terms of height is, two-third that of the preceding birth. The maximum height of preceding birth is said to be 500 Dhanush and minimum to be two yards. In the liberated state the soul space-points get compacted to remove any empty space; this makes the space occupation two-third of the original. Accordingly the maximum and minimum space occupation of liberated souls is 32 Anguls more than 333 Dhanush and eight Anguls more than one yard respectively. . . Verse 72--Here the hard clay is said to be of 36 types, whereas Prajnapana Sutra mentions 40 types. In fact there are innumerable types; here it is only gross classification. The author of Agam mentions 36 types. There are four additional classes as types of gems. The commentator (Vritti) has stated their inclusion as sub-types in other types but has not specified which is included in which. Verse 93Sadharan means common or same. The infinite numbers of souls occupying the same body are called sadharan shariri. As sameness is a basic attribute their food intake and respiration is also same. Pratyek are those having individual bodies. The maximum life-span of individual plant-bodied beings is ten thousand years and minimum is Antarmuhurt. As regards the sadharan plant-bodied beings, the maximum and minimum life-span are same, Antarmuhurt. Verse 104-Panak means water weeds or moss. But here in context of life-span of body-type it represents the whole range of plant-bodied beings. The maximum general life of body-type, said to be infinite time, is jointly for both pratyek and sadharan classes. As a group body-type life of pratyek plant-bodied beings and gross and minute dormant beings (nigod) is uncountable time. That of pratyek plant-bodied beings is minimum Antarmuhurt and maximum 70 Koti-koti Sagaropam. That of dormant beings (nigod) is minimum Antarmuhurt and maximum infinite time. The maximum life of gross dormant beings is 70 Koti-koti Sagaropam and that of minute dormant beings is uncountable time; minimum being Antarmuhurt in both cases.

Page #724
tara, sacitra uttarAdhyayana sUtra OTEFANYT 3TERA [ 568 ] Verse 107-Mobile beings are of three classes-fire-bodied, air-bodied and gross. The first two are one-sensed beings, as such principally they have been included in five immobile beings. This is because they are born due to fruition of sthavar naam-karma (the immobile body-type determining karma). As they shift from one section to another, fire and air-bodied beings have also been included in the class of mobile beings. This necessiatated division of immobile beings into gross and minute. In due course fire-bodied and air-bodied beings were called gati-tras (mobile due to movement) and two-sensed beings were called labdhi-tras (mobile due to acquired nature as they acquire the property of movement due to fruition of tras naam-karma or the mobile body-type determining karma). Sthananga Sutra defines these three only as mobile beings (3/2/164). The classification of bodied life has been given in an altogether different way in Acharanga Sutra, the oldest Agam--earth-bodied, fire-bodied, plant-bodied, mobile-bodied and air-bodied. Verse 169--The minimum intervening period for an infernal being moving out from hell and returning to hell is said to be one Antarmuhurt. This indicates that on leaving hell an infernal being takes rebirth only as a placental animal or human and due to its extremely evil intent, it can get reborn in hell again after completing the minimum life-span of one Antarmuhurt in that genus. Verse 170--Sammurchha means extreme stupor. A being with extreme stupor is called sammurchhim. In absence of fully developed mind the asexually born animals and humans are always in a state of extreme stupor. In the term garbha-vyutkrantik, vyutkrantik means origin. Verse 180-Among terrestrial quadruped animals solid-ungular or single or undivided hoofed animals are like horse. Bi-ungular or split hoofed animals are like cow. Multi-ungular or solid circular footed animals are like elephant and camel and nailed animals with claws and nails are like lion. Verse 181--Those moving with the help of limbs (bhuja) are limbed reptilian animals (bhujparisarp) like crocodile and lizard. And those moving with the help of breast (ur) are nonlimbed reptiles (ur-parisarp). Verse 185--The maximum life of body-type for terrestrial animals is said to be Purva koti prithakatva (20 to 90 million Purvas) more than three Palyopam. This is with regard to the beings with a life-span of Purva koti prithakatva (20 to 90 million Purvas) because those with a life-span of three Palyopam never get reborn as animals; they get reborn only as divine beings. Those with a life-span of Purva koti prithakatva can get reborn as animals of the same life-span but that too only for seven or eight rebirths, not more. Verse 188--Animals with membranous wings are like bats. Those with feathered wings are like swans. Those with box shaped wings, which are always closed, are like Samudga bird (mythical bird). Those with outspread wings are like Vitat birds (mythical bird).

Page #725
ansie pRthvIkAya apakAya GIRCO tijaskAya ti.paMcendriya vAyukAya taspotakA caturindriya pravartaka zrI. amara muni.jI.ma. prastuta sUtra ke sampAdaka pravartaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta haiN| jinavANI ke parama upAsaka gurubhakta zrI amara muni jI kA janma vi. saM. 1993 bhAdavA sudi 5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrAT zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa rala ko tarAzane/sa~vArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| Apane saMskRta-prAkRta-Agama-vyAkaraNa-sAhitya Adi kA adhyayana karake eka ojasvI pravacanakAra, tejasvI dharma-pracAraka tathA jaina Agama sAhitya ke adhyetA aura vyAkhyAtA ke rUpa meM jaina samAja meM prasiddhi prApta kii| ApazrI ne bhagavatI sUtra (4 bhAga), praznavyAkaraNa sUtra (2 bhAga), sUtrakRtAMga sUtra (2 bhAga) Adi AgamoM kI sundara vistRta vyAkhyAe~ kI haiN| Pravartak Shri Amar Muniji M. The editor-in-chief of this Sutra, is a brilliant ascetic affliated with Shri Vardhaman Sthanakvasi Jain Shraman Sangh. A great worshiper of the tenets of Jina and a devotee of his Guru, Shri Amar Muni Ji was born in a Malhotra family of Queta (Baluchistan) on Bhadva Sudi 5th in the year 1993 V. He took refuge with Jainagam Ratnakar Acharya Samrat Shri Atmaram Ji M. at an immature age of eleven years. Acharya Samrat entrusted his dear grand-disciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri Bhandari JiM. indeed, put Amar (immortal) on the path of immortality. He studied Sanskrit, Prakrit, Agams, Grammar and Literature to gain fame in the Jain society as an eloquent orator, an effective religions preacher and a scholar and interpreter of Jain Agam literature. He has written nice and detailed commentaries ofBhagavati Sutra (in four parts), Prahsnavyakaran Sutra (in two parts). Sutrakritanga Sutra (in two parts) and some other Agams.

Page #726
OOOOOOOOO 00000000 OOOOOOOOO sacitra Agama sAhitya00000000 sacitra dazavaikAlika sUtra zrI upAsaka dazA evaM anutArIpArikAdazA sudha Yad Upleak-dasha And Dana Sutra anuyogadvAra sUtra anyAgatArasUtra artinuineaa UTTARADHYAYANA SUTRA ILLUSTRATED DACAVALTASUTA Anuyog-dvar Sutra 2 Anuyog-dvar Sutra Shri Amar Man Shei Amar Muni sthAnAgata EPS zrI nandIsUtra sthAnAMgasUtra ACHARANGA SUTRA TELANGE SUTRA SRI VANDI SUTRA 30 strate AcArAMga sUtra AvArAMga sUtrara Acharngasutraa SARITAMAREER ORANARTISUTRA pati aupapAtika sUtra AS AIJPAPATIK SU TELAS savitA jJAtAzamakazAma jAkasparastra jJAtAdhamakathAGa satra JE Dharma Kristinn Sie JI.ASTRATED Imalbauage diata Dhamakathango sutra Ra Pasanya Sutra KALPASUTAD nirayAvalikA viSAka sUtra CARDA prazvavyAkaraNarAja ja HAGWATI SUTRA PRASHANTAKARAN SUTRA zrIbhagavatI sUtra SHRI BHAGWATI SUTRA we zrI bhagavatI sUtra NIRAYAVALIKA VIPAAK SUTRA Shri Chhed Sutra SHAINISTREAMINATRA PUBLISHERS & DISTRIBUTORS: Padma Prakashan Padma Dham, Narela Mandi, Delhi-110040 Shree Diwakar Prakashan A-7, Awagarh House, M. G. Road, Agra - 282 002 Phone : 0562-2851165, 9319203291 e-mail : sansuman21@rediffmail.com