Agam 31 Chulika 01 Nandi Sutra Sthanakvasi

Author(s): Devvachak, Amarmuni, Tarunmuni, Shreechand Surana, Trilok Sharma
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/007652/1

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sacitra E sati upapravartaka amara muni / MANAND vividha jIya vividha jIva yauniyA~ AR arhat stuti THE PANEGYRIC OF THE ARHAT arihaMta-sUrya NERNA ATURE arihaMta deya zruta jJAna kA pravAha SRI NANDI SUTRA UPPRAVARTAKA AMAR MUN

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Nan Ting Ting Xie Gei Sui Deng Deng Deng Deng Deng Deng Deng Deng Fen Fen Zhu An Zhu Ting De Mao Yi Deng Fen Fen Fen Fen Fen Yan (addinbodoption) sacitra zrI nandIsUtra | (get- 979HR ARM) $$$$$$$$$$$$$ $$$$$$$$ $$Si Jia $$ $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%% Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Quan pradhAna sampAdaka upapravartaka zrI amara muni sampAdaka zrIcanda surAnA 'sarasa' prakAzaka pamaprakAzana padmadhAma, narelA maNDI, dillI-110040 Jing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting S$Ting Ting Ting Ting FFFFFFFFFFFFSheng

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Duan Wei Ya Fang Ya %%% %%Wan 5%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5Sui Nan (sacitra Agama mAlA kA sAtavA~ puSpa ) * zrI devavAcakagaNi saMkalita * sacitra zrI nandIsUtra pradhAna sampAdaka upapravartaka zrI amara muni sampAdaka zrIcanda surAnA 'sarasa' * aMgrejI anuvAda surendra botharA Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FTing Ting Ting Ting Ting Ting Ting Ting citrakAra saradAra puruSottamasiMha saradAra haraviMdarasiMha Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$Ting Ting Ting Ting Ting Ting Ting Ting $$$$$%%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting prakAzaka padma prakAzana padmadhAma, narelA maNDI, dillI-110 040 mudraka evaM prakAzaka divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282 002 dUrabhASa (0562) 351165, 352753 * prathama AvRtti vi. saM. 2055 ASAr3ha IsvI san 1998 julAI * mUlya : pA~ca sau rupayA mAtra 055555 55555555555555555550

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ALLE LEE E L LE LE LELE LE LE LELLE LE 45 (Compiled by Shri Dev-vachak Gani) ILLUSTRATED SHRI NANDI SUTRA (WITH HINDI AND ENGLISH TRANSLATIONS) He Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Zai Editor-in-chief Up-pravartak Shri Amar Muni Ting Ting Ting Ting Ting Ting 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 5Ting Ting Ting Ting Editor Srichand Surana Saras' Publisher Padma Prakashan PADMA DHAM, NARELA MANDI, DELHI-110 040 $% % % %% %% %%Sui %% % %% %% % %%% %%% % % %

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55555555555555555555555EUR 155555555 * Compiled by Shri Dev-vachak Gani * * Illustrated Shri Nandi Sutra The Seventh Number of the Illustrated Agam Series * * 555545E LE LIE LIE LIE LE * English Translation Surendra Bothara Editor-in-chief Up-pravartak Shri Amar Muni Editor Srichand Surana 'Saras' Illustrations Sardar Purushottam Singh Sardar Harvinder Singh Publisher Padma Prakashan Padma Dham, Narela Mandi, Delhi-110040 Printed and Published Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282 002 Phone (0562) 351165, 352753 First Edition Asharh, 2055 V. July, 1998 A.D. Price Rupees Five Hundred only 55555566666666555555 55555555555555555555555555555

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gurudeva caraNa kamala kA samupAsaka bhaNDArI muni padmacandra (uttara bhAratIya pravarttaka) 50000 ALAILATAALAAA% 1000330808056386 mere jIvana - sarvasva jainadharma divAkara, parama gurudeva AcArya samrAT pUjya zrI AtmArAma jI 'mahArAja sA. kI 105vIM dIkSA jayantI ke upalakSya meM sAdara savinaya For Private Personal Use Only LALC OI 1080030702853862848488

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ma prasRIVE - S udAratA, gurubhakti aura dharmaprema jinakI vizeSatA hai zruta-sevA meM sahayoga pradAtA mahAnubhAva 7 zrI jaya bhagavAna jI jaina (sirasalI vAle) yojanA vihAra, dillI zrI suzIla kumAra jI jaina suputra, zrI jaya bhagavAna jI jaina yojanA vihAra, dillI bhA zrI vIrendra kumAra jI jaina suputra, zrI hukmacanda jI jaina (jhijhArAgar3hI vAle) - prazAnta vihAra, dillI E zrI ramezacanda jI jaina suputra, zrI rAmezvaradAsa jI jaina .. - (muAnA vAle) pItamapurA, dillI . zrI vinoda kumAra jaina suputra, zrI jayabhagavAna jI jaina yojanA vihAra, dillI " " . . .) SafUARoc -

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M ondamenition - StyaHNAHA SHAHJAHANPAHESHYANHYAMAN AMATLATALAYA! yA zruta-sevA meM viziSTa sahayoga tapAcAryA zrI mohana mAlA jI ma... ke 153 divasIya dIrghatapa tathA tapasaryA zrI AratI jI ma ke 41 divasIya dIrghatapa ArAdhanA ke zubha avasara para mahAsatI praveza kumArI jaina, ceriTebala haoNspITala, bI-11, galI 9 mAnasarovara pArka, dillI dvArA 51 hajAra kA sahayoga kiyA gyaa| zramaNI sUryA upapravartinI viduSI . ... DaoN. saritA jI mahArAja kI suziSyA DaoN. zrI zubhA (piMkI) jI mahArAja ke . pAraNe ke zubha avasara para zrI padma prakAzana kI ora se hArdika vdhpin| FAMOH NEE IND. .. zrI subhASa jI jaina evaM zrImatI zazi jaina viveka vihAra, dillI Apa donoM kI udAratA aura guru bhakti sarAhanIya hai| dharma eva samAja sevA ke zubha kAryoM meM apanI saMpatti kA - sadupayoga karate rahate hai| zAstra prakAzana meM ApakA .... sahayoga sadA hI milatA rahA hai| zrI satapAla jI evaM zrImatI premalatA jI .5 pehavA (kurukSetra) "Apa donoM hI pUjya gurudeva ke prati atyanta bhakti . va samarpaNa bhAva rakhate haiN| dharma tathA samAja sevA ke . kAryoM meM udAra mana se sahayoga pradAna karate rahate haiN| . DARADABAD

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kAnANAL REDERATHIHIDIEO a R ERIODE amresAsamA - ANPAT - BE udAratA, gurubhakti aura dharmaprema jinakI vizeSatA hai bhUta-sevA meM sahayoga pradAtA mahAnubhAva Ar 290 zrI subhASacanda jaina suputra, zrI haricanda jI jaina huDDA kAlonI, pAnIpata zrI yazapAla jI jaina suputra, sva. zrI rozanalAla jI jaina (kAchavA vAle) yamunA vihAra, dillI RANA LSS zrI azoka kumAra jI goyala suputra, zrI rAmakaraNa jI goyala kurukSetra sva. zrI AtmArAma jI jaina kurukSetra kI puNya smRti meM suputra, sva. pavana kumAra jaina nemakumAra jaina, damana kumAra jaina suzIla kumAra jaina sva. zrI melIrAma jI jaina . kurukSetra kI puNya smRti meM suputra, zrI satapAla jaina, yazapAla jaina, zrIpAla jaina, surendrapAla jaina CM -

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@*****56 55555 5 5 5 5 5 5 55 5 5 5 5 5 55 55 5 5 5 5 5 5 5 prakAzakIya mAnava jIvana ke lie jo mahattvapUrNa puNya kArya batAye gaye haiM unameM eka mahAn puNya kArya hai zAstra - sevA arthAt jJAna kA pracAra karanA / jJAna manuSya ke lie varadAna hai| antaHkaraNa kI A~kha hai| isI ke AdhAra para manuSya apane kRtya - akRtya kA, puNya-pApa kA, bhale-bure kA bodha karatA hai aura dharmamArga meM pravRtta hotA hai / bar3e bhAgyazAlI haiM ve loga, jinhoMne zruta sevA meM satuzAstra ke pracAra-prasAra meM apanA jIvana lagAyA hai| apanI zakti aura dhana kA sadupayoga kiyA hai aura kara rahe haiN| zAstra kA artha hI hai, jo hamAre antaHkaraNa ko zikSita kare aura jo hamArI bhAvanAoM tathA antaravRttiyoM para anuzAsana kare / isa prakAra zAstra bhI guru haiM / bhagavAna aura guru ke madhya kA setu hai zAstra, aise mahAn zAstra kA pracAra-prasAra karanA bhI mahAn puNyazAlI banane kA lakSaNa hai / hama saubhAgyazAlI haiM ki uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI mahArAja kI kRpA se unake vidvAn ziSya, pravacana bhUSaNa upapravartaka zrI amara muni jI mahArAja ne hameM sacitra Agama prakAzana kI aitihAsika yojanA meM sahayogI bnaayaa| ApazrI kI preraNA se aba taka chaha zAstroM kA sacitra hindI - aMgrejI anuvAda ke sAtha prakAzana ho cukA hai| prasannatA kI bAta hai ki jo loga pahale zAstra svAdhyAya nahIM karate the, yA zAstra ke nAma se hI Darate the ki zastra aura zAstra ko chUnA nahIM, aba ve loga sacitra Agama dekhakara zAstroM kA svAdhyAya karane lage haiN| bar3e cAva se par3hane lage haiN| aneka ahindIbhASI videzoM meM rahane vAle vidvAn va sAmAnya jijJAsu bhI bhArata se zAstra ma~gAkara inakA svAdhyAya kara rahe haiM / yahI hamAre lie utsAha kA viSaya hai| yahI hamArI yojanA kI saphalatA kI sUcanA hai / yadyapi sacitra Agama prakAzana kA yaha kArya bahuta hI maha~gA par3atA hai| citra, chapAI, anuvAda Adi sabhI kArya kAphI vyaya-sAdhya haiM, isa kAraNa inakI lAgata bhI kAphI AtI hai| phira bhI hama lAgata mAtra kImata rakhate haiM aura sAdhu-sAdhviyoM tathA zrIsaMgha va samAja ke pustakAlayoM ko to bheMTa svarUpa hI bheja dete haiN| isalie isa kArya meM udAramanA sajjanoM ke sahayoga kI sadA apekSA rahatI hai| hameM prasannatA hai ki pUjya gurudeva (4) t 5 6 4 5 6 7 5665 5555 5 5 5 5 5 47 4 5 6 7 @555555555555555e

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Kong Ya Xian Duan Jian Si Si Yi Yuan Yi Yi Pi Pi Pi Pi Si Ye Ye Ye Xie Hao Yi Yi Ye Qi Qi ke AzIrvAda se aneka udAra sadgRhasthoM ne apanI svataH kI preraNA se isa zruta-sevA kArya meM udAratApUrvaka sahayoga diyA hai, de rahe haiN| hama una sabhI ke prati hArdika dhanyavAda pragaTa karate haiN| AgamoM ke citra banAne meM saradAra puruSottamasiMha jI va saradAra haraviMdarasiMha jI bar3I zraddhA bhAvanA ke sAtha juTe haiN| isI prakAra aMgrejI anuvAda meM hamAre vizeSa sahayogI haiM zrI surendra jI bothraa| ve jaina darzana ke bhI vidvAn haiM aura suyogya lekhaka bhii| nandIsUtra ke kaThina viSaya kA aMgrejI anuvAda bar3I nipuNatA ke sAtha kiyA hai| sAtha hI hamAre sahayogI sampAdaka bhAI zrIcanda jI surAnA ko dhanyavAda dete haiM, jo tana-mana se isa zruta-sevA meM juTe hue haiN| zrI rAjakumAra jI jaina, madhuvana, dillI kA mArgadarzana evaM parizrama bhI sarAhanIya rahA hai| -mahendrakumAra jaina adhyakSa padma prakAzana Zhu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Kong Bu Bu Bu Bu Bu Bu Bu Zhu Bu Bu Zhu Bu Bu Bu Bu Zhu Bu Ya Ya Ya Ya Chi Ya Gong Yu Fou

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Bu Xian % %%%%%%%% %Luo Si Bu Bu Bu Ya Ya Ya Ya Ya Bu Bu Bu Publisher's Note 55 55 55 55 55 55 55 55 55 469 45454545 55 55 55 5 Sheng Le Le Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting One of the great meritorious, works done for the benefit of mankind is the service of the scriptures or to help spread knowledge. Knowledge is a blessing for humans. It is the inner eye. With the help of this only man knows about his good and bad deeds, his merits and demerits, what is good or bad for him, and accordingly heads towards the right path. Blessed are those who have devoted their life to the task of serving knowledge or spread of the right knowledge contained in scriptures; who have made and continue to make proper use of their power and wealth in this direction. The true meaning of the term 'Shastra' (scripture) is this onlythat which educates our inner self and exercises control and discipline over our feelings and attitudes. Thus scriptures are also teachers. The link between Bhagavan and Guru is scripture. To indulge in popularising and propagating scriptures is a sign of becoming meritorious to the highest degree. We are lucky that with the blessings of Uttar Bharatiya Pravartak Gurudev Bandari Shri Padmachandra ji Maharaj, his scholarly disciple Pravachan Bhushan Up-pravartak Shri Amar Muni ji Maharaj has chosen us as associates in the historic plan to publish Illustrated Agams. With his revered inspiration six scriptures have been published with illustrations and Hindi and English translations. It is matter of great joy that those who earlier did not study scriptures, who were even afraid of the name scripture thinking that weapons and scriptures are not to be touched, have now, after seeing the illustrated Agams, started studying scriptures. Numerous non-Hindi scholars as well as general readers living in foreign countries are also getting these scriptures from India and studying. This gives us a lot of encouragement. These are the signs of success of our plan. The work of publishing illustrated Agams is cost intensive. Multicolour illustrations, printing, translation, all require sizeable 45454545454555555555555555 496 451554 Fen Xiao Xiao Ming Chuan Duan %Bu Bu Jie Duan Huo Yu Xian Huo $ $ %% %% %% % % %% $

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55555555555555555555555 555555555555 36 36 46 36 45 46 4 LE LE LE VE ME LE LA W expenditure. That is the reason that the production cost is considerably high. In spite of all this we just sell a our cost. Moreover, to sadhus and sadhvis, Shri Sangh, and the libraries run by various social organisation these publications are sent free as gift. Therefore assistance from charitable persons is always welcome. We are pleased that with the blessings of revered Gurudev many magnanimous and self inspired individuals have been liberally contributing and continue to do so. We express our sincere gratitude to them. Sardar Purushottam Singh ji and Sardar Harvinder Singh ji are doing an excellent job of making illustrations with great devotion. In the task of translating the Agams into English our special associate is Shri Surendra ji Bothara. He is a scholar of Jain philosophy and an accomplished author in Hindi and English languages. He has done justice to the translation of the complex subject dealt in Nandi Sutra. We are thankful to these and, of course, to our editor Shri Srichand ji Surana who joined the mission of serving the SHRUT with full devotion of the mind and the body. A special word of appreciation for Shri Rajkumar ji Jain of Madhuvan, Delhi for the guidance offered by him. (4) 555555555555555555555 -Mahendra Kumar Jain President PADMA PRAKASHAN For Private Personal Use Only 5555555555555555555555566666665555555666666

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))))HE )))))))))) Yi Bu Bu Bu Bu >> Di Di Di Di Di Chuan Nan Nan Nan Nan Nan %%%%%%%%%%%%%%%%%5Guo tlim el ejlaa mukh upapravartaka zrI amara muni jI ma. zrI apara muni jI ma uttara bhAratIya pravartaka bhaNDArI zrI padmavandra jI ma. ke vidvAn ziSTa haiN| DA zrI patnacandra jI ma jaina AgamoM ke mahAn vidvAn zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke prathama amAra zra Wan AtmArAma jIma ke ziSya zrI hemacanda jI ma ke ziSya hai| AcArya zrI AtmArAma jI ma. prAkRta-saMskara-a. Adi bhASAo ke prakANDa vidvAn the| unhoMne aneka varSoM taka parizrama karake lagabhaga 15-16 Agamo jita hindI TokAe~ likhI tathA anya aneka mahattvapUrNa gratho kA praNayana kiyaa| bhaNDArI zrI padmacandra jI ma. AcArya zrI AtmArAma jI ma. ke atyanta kRpApAtra vizvasta ziSya Agna jIvanabhara AcAryazrI jI va apane gurudeva zrI hemacandra jI ma Adi kI vahuta sevA kii| bhaNDArI zrI padmacandra jI ma kA janma vi saM 1974 (hariyANA) meM huaa| vi saM 1991 me dIkSA lii| OM zrI amara muni jI ma kA janma san 1936 me kveTA (bilocistAna) ke malhotrA parivAra meM huaa| bhArata vibhAjana ke pazcAta Apake mAtA-pitA ladhiyAnA A gye| vahA~ para jaina bhaniyoM ke samparka se Apake hRdaya mani banane kI bhAvanA jgii| 15 varSa kI avasthA meM Apa bhaNDArI zrI padyacandra jI ma. ke ziSya bne| visa Wan 2008 bhAdavA sudi 5 ko sonIpata meM ApakI dIkSA huii| zrI amara muni jI ma. ne saMskRta-prAkRta jaina Agama Adi kA gahana adhyayana kiyaa| ApakA svA madhura tathA OM ApoM janmajAta kavi-pratibhA hai| Apa kucha hI samaya meM eka suyogya vidvAn, ojasvI kavi, prabhAvazAlI vaktA aura madhura gAyaka ke rUpa me samAja me camakane lge| - apane gurudeva kI sevA meM rahate hue prArambha meM Apane pajAba-hariyANA Adi meM jaina sthAnaka. dhanamAlAeM vidyAlaya, aspatAla Adi ke nirmANa meM samAja ko prerita kiyA aura gaoNta gaoNva me aneka racanAtmaka kArya krvaaye| phira ApakI ruci sAhitya-sarjanA kI ora jhukI! Apane prArabha ye AcArya zrI AtmArAma : dvAra vyAkhyAyita sutrakRtAMgasUtra (do bhAga), praznamAkaraNasUtra (do bhAga), bhagavatI (pA~ca bhAga) kA nI / prakAzita krvaayaa| AcAryazrI ye anya prathA, jaise- aTA boga para jaina bhoga eka anuzIlana' jena sna kalikA' jaise vizAla vivecana gaMtho kA sapATana kiyA tathA Apake pravacano kI do pustakeM amaradIya ( :.; nAma se prakAzita huii| saya 8-1933ga Apako jana Aga ke citra prakAzana kA se" vaDhI! padyapi raha kara bAhara saya mAchA thA jara bhI Apake vyApaka sAmAjika pampa prabhAva zora zumAra ke kAraNa zraddhAna bha yoga pradAna kiyaa| isa yojanA javAta jaina putro kA mUla, mI ana bAda, agrejI zalAntaH // upa prasago ke raMgIna nino ke sAtha tarAna pAyA / mA taka, 8 -- anAra, tAmA 10, vAnikasya -: . Shi Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ))))))) )))) ) ) Wan 4)))) taruNa muni / Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

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4455 456 457 4545454545454545451 451 455 456 457 455 456 455 456 457 451 451 451 454545454545454545 440 444544644141414141414141414141454545454545 L UP-PRAVARTAK SHRI AMAR MUNI JI M. THE PIONEER OF THE ILLUSTRATED AGAM SERIES Scholarly Shri Amar Muni ji M. is a disciple of Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji M., who in turn is a disciple of Shri Hemchand ji M. who was a disciple of the renowned scholar of Jain Agams and the first Acharya of Shri Vardhaman Sthanakvasi Jain 4 Shraman Sangh, Acharya Shri Atmaram ji M. A great linguist having command over Prakrit, Sanskrit, Apabhramsh, and many other Indian languages, Acharya Shri Atmaram ji M. was a 4 walking compendium of Jain canons. He wrote detailed commentaries in Hindi on about fifteen 45 4 Agams besides many other important books. Bhandari Shri Padmachandra ji M. has been a confidante as well as a favourite grand disciple 5 of Acharya Shri Atmaram ji M. Bhandari Shri Padmachandra ji M. served and attended to all needs of his guru, Shri Hemchand ji M., and grand-guru Acharya Shri Atmaram ji M. as long as they lived. Bhandari Shri Padmachandra ji M. was born in Haryana in 1974 V. He got initiated as an ascetic in 1991 V. Shri Amar Muni ji M. was born in the year 1936 A.D. in a Malhotra family of Queta (Baluchistan). After the partition of India his parents migrated to Ludhiana. Here he came in close contact with Jain ascetics and got inspired to become an ascetic. At the age of 15 years he became a disciple of Bhandari Shri Padmachandra ji M. He took diksha (initiation as Jain ascetic) at 5 Sonipat on the 5th day of the bright half of the month of Bhadrapad (Bhadava) in the year 2008 V. Shri Amar Muni ji M. acquired profound knowledge of Jain Agams and other related subjects 4 besides mastering languages like Sanskrit and Prakrit. He is a born poet with a melodious and 4 resonant voice. He soon became famous in the Jain society as a great scholar, eloquent poet, spell4 binding orator, and a melodious singer. Moving around with his guru, he initially devoted himself to the task of inspiring people to create various socio-religious facilities like Sthanaks (places of stay or Jain ascetics), 4 Dharmashalas (places of stay for the laity), schools, hospitals, etc. in the states of Punjab and 4 Haryana. Later he changed his direction towards the field of literary creativity. First of all he re41 edited the commentaries on Sutrakritang Sutra (two volumes), Prashnavyakaran Sutra (two 41 volumes), and Bhagawati Sutra (Five volumes) and got them published. Later he also successfully i concluded the task of editing voluminous works of critical commentary by Acharya Shri Atmaram ji M. like Jain Yoga : A study, and Jain Tatva Kalika. His own lectures have also been compiled and published under the title Amar-deep (Parts 1 and 2). For almost ten years now he has been taking keen interest in publication of illustrated editions of Jain Agams. Although this is a highly capital intensive work, his wide social influence and contact and great devotion for canons has inspired the devotees to offer liberal contribution and assistance. Under this scheme the publication of original text with Hindi and English translations along with multicolour illustrations of important incidents or topics was started. 15 The Agams published till date are Uttaradhvavan Sutra, Antakriddasha Sutra, Kalpa Sutra, 15 Jnata Sutra (in two parts), Dashavaikalik Sutra, and Nandi Sutra have been published. These 45 45 illustrated Agams are in great demand in India as well as abroad. Even those who were afraid of 4 45 studying the same. Shri Amar Muniji M. earnestly wishes to gradually publish all the Agams with 4 Hindi-English translations and illustrations. I sincerely hope and wish that may the protective 45 gods of the Jain order make his devotion for and pursuit of canonical knowledge Shruti successful. 45 Tarun Muni a devout disciple) 1 PADAM IRAKASHAN, DELHI Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 441451451 451 455 456 457 454 455 456 457 454 455 456 457 455 456 457 451 451 454545454545454544

Page #16
apanI bAta Aja se lagabhaga ardha-zatAbdI pUrva mere pUjya gurudeva pravartaka bhaNDArI zrI padmacandra jI mahArAja ke dAdA gurudeva jainAgama ratnAkara zrutajJAna ke parama ArAdhaka pUjya AcAryasamrAT zrI AtmArAma jI mahArAja ne nandIsUtra kI hindI bhASA meM sundara vistRta TIkA likhI thii| yaha TIkA // ma samartha TIkAkAra AcArya zrI malayagirikRta saMskRta TIkA lathA nandIsUtra kI cUrNi ke AdhAra para bar3I hI sugama-subodha zailI meM kintu Agama jJAna kI gambhIratA lie hue hai| isa hindI TIkA kA OM sampAdana Agama marmajJa paM. zrI phUlacandra jI mahArAja 'zramaNa' dvArA huaa| Aja bhI hindI bhASA meM ma aisI sundara aura bhaulika TIkA dUsarI upalabdha nahIM hai| ma prazna ho sakatA hai jaba dharatI para prakAza karane vAlA sUrya vidyamAna hai to phira dIpaka yA momabattiyA~ jalAne kI kyA AvazyakatA hai? itanI vizAla aura prAmANika hindI TIkA prastuta ho / to phira mujhe nandIsUtra kA nayA sampAdana karane aura prakAzana karane kI kyA AvazyakatA huI ? hai isakI kyA upayogitA hai ? hai yaha satya hai ki sUrya ke prakAza meM dIpaka ke prakAza kI koI khAsa AvazyakatA nahIM rahatI hai parantu jina bhUgRhoM meM, guphA jaise gharoM meM, banda koThariyoM meM dina meM bhI sUrya kI kiraNeM nahIM hai pahu~catIM vahA~ to dina meM kRtrima prakAza karanA par3atA hai| Ajakala to dina meM bhI jagaha-jagaha gharoM ma meM, kAryAlayoM meM, godAmoM meM, kArakhAnoM meM bhI lAiTeM jalAnI par3atI haiN| kyoMki bahuta se sthAna ma aise haiM jahA~ sUrya kA prakAza nahIM pahuMca pAtA, vahA~ lAITa kI bhI apanI upayogitA hai, * AvazyakatA hai| sUrya kI vidyamAnatA meM bhI anya choTe-moTe sAdhana upayogI hote hI haiN| Aja hindI rASTrabhASA hai aura aMgrejI vizvabhASA hai| hamane kucha varSa pUrva jaina AgamoM kA hindI-aMgrejI bhASA meM sacitra prakAzana prArambha kiyA thaa| yadyapi isa sacitra prakAzana meM bhI hamAre AdhArabhUta Agama pUjya AcAryasamrAT dvArA sampAdita Agama hI rhe| unhoMne jo jJAna kI divya + kiraNeM phailAI haiM hamane unhIM meM se kucha jJAna-kaNa baTorane kA prayAsa kiyA hai| parantu una AgamoM meM ko eka to kucha saMkSipta rUpa meM sarala subodha bhASA meM; dUsare hindI ke sAtha antarrASTrIya bhASA + aMgrejI meM tathA unameM Aye hue viSayoM kA bhAva citroM meM prakAzita karane se ye Agama adhika, + rucikara aura adhika logoM ke lie paThanIya bana gaye haiN| maiMne anubhava kiyA hai ki citra sahita aura aMgrejI anuvAda ke sAtha prakAzita hone vAle Agama bhArata meM bhI jahA~ aneka jijJAsu Wan ma~gAkara par3hane lage haiM vahA~ videzoM meM basane vAle pravAsI bhAratIya tathA prAcya vidyA ke jijJAsu ma videzI vidvAn bhI ina AgamoM se lAbhAnvita ho rahe haiN| aMgrejI mAdhyama ke kAraNa unako ina AgamoM kA artha-bodha sarala ho gayA tathA citroM ke kAraNa rucikara tathA jJAnavarddhaka bhI banA hai| fa Wan 55555555555555555555555555555555556

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Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng viSaya-bodhaka citra aura aMgrejI bhASAnuvAda ke kAraNa ina zAstroM kI upayogitA dugunI bar3ha gaI Wan hai| isa prakAra eka taraha se pUjya gurudeva dvArA pravAhita jJAna-dhArA kA kSetra vistRta hI banA hai| aura yaha hamAre lie Ananda evaM pramoda kA viSaya hai| zruta-sevA kI bhAvanA se jitane adhika jijJAsu Agama svAdhyAya kareM utanA hI lAbha hai yaha merI dhAraNA hai tathA mere pUjya gurudeva ma bhaNDArI zrI padmacandra jI mahArAja ko bhI isameM prasannatA hotI hai| ve Agama sevA-kArya se bahuta Anandita haiN| Ting Ting $$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting nandIsUtra nandIsUtra kA sacitra saMskaraNa pAThakoM ke hAthoM meM hai| nandI kA artha hai-maMgalakArI, aanndkaarii| jJAna kA Aloka sabase adhika maMgalakArI aura AnandadAyI mAnA gayA hai| kyoMki + "nANeNa najjae crnnN|"-jnyaan se hI cAritra dharma kA bodha prApta hotA hai| cAritra rUpa saMyama-tapa kI ArAdhanA tabhI ho sakatI hai jaba hameM usa viSaya kA samyagjJAna hogaa| isalie jJAna se jIvana meM dharma kA Aloka evaM saMyama-tapa kA maMgalamaya mArga milatA hai| isalie jJAna hI sabase bar3A OM maMgala hai| "Rte jJAnAn na muktiH|"-jnyaan ke binA mukti nhiiN| mukti ke binA zAzvata Ananda, ma ananta sukha kaise, kahA~ milegaa| nandIsUtra kA viSaya ___ nandIsUtra meM mukhya rUpa meM mati, zruta, avadhi, manaHparyava evaM kevalajJAna rUpa pA~ca jJAna kA varNana hai| ina pA~ca jJAnoM ke vistRta bheda-prabheda aura svarUpa kA kathana isa sUtra meM saMgrahIta hai| 32 OM AgamoM meM nandIsUtra kI gaNanA cAra mUla AgamoM meM hai| mUla kA artha hai, AdhArabhUta ttv| dharma kA mUla hai-samyagjJAna, samyagdarzana, samyak cAritra aura samyak tp| prathama mUla Agama, uttarAdhyayana meM jJAna, darzana, cAritra aura tapa kA vividha prakAra se varNana kiyA gayA hai| dUsare OM mUla Agama dazavaikAlikasUtra meM mukhya rUpa meM samyak cAritra aura tapa kA varNana hai| tRtIya mUla ma Agama nandIsUtra meM samyagjJAna ke bheda-prabhedoM kA vistRta varNana hai aura jinavANI ke mUla AdhArabhUta dvAdazAMga kA bhI paricaya hai| caturtha mUla Agama anuyogadvAra meM samyagjJAna kA naya, OM nikSepa, pramANa Adi dRSTiyoM se varNana hai| prAcIna dhAraNA ke anusAra nandIsUtra sIdhe rUpa meM bhagavAna ke zrImukha se niHsRta vANI nahIM ka hai| yaha jinavANI kA saMkalana hai, jo sthAnAMga, samavAyAMga, prajJApanA aura bhagavatIsUtra meM bikhare phUloM kI taraha vidyamAna hai| ukta AgamoM meM aneka prasaMgoM meM aneka prakAra se jJAna-sambandhI jo prarUpaNA kI gaI hai una sabai pAThoM ko eka sthAna para saMkalita kara dene se eka hI sthAna para pA~ca + jJAna-sambandhI sabhI jAnakArI prApta ho jAtI hai| OM battIsa sUtroM meM racanA kI dRSTi se aura saMkalana-samaya kI dRSTi se isakA antima sthAna hai| + jaina-paramparA ke itihAsa anusAra bhagavAna zrI mahAvIra svAmI ke nirvANa ke 170 varSa pazcAt Ting Ting F%Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting $$$$$$ $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F%$$$Ting . ( 10 ) Quan Chang $$$$$Chang Wan Wan Xia Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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5555555555555555555555550 pATaliputra meM zrI bhadrabAhu svAmI kI adhyakSatA meM prathama Agama vAcanA huii| dUsarI vAcanA mathurA ke 4 meM Arya skandila ke netRtva meM tathA vallabhI meM AcArya nAgArjuna ke netRtva meM vIra nirvANa saM . 830 ke pazcAt huI aura bhagavAna ke nirvANa se eka hajAra varSa (980) varSa pazcAt vallabhI (saurASTra) meM punaH AcArya zrI devarddhigaNi kSamAzramaNa kI adhyakSatA meM tIsarI vAcanA sampanna huii| ma AcArya zrI devarddhigaNi kA hI devavAcaka nAma prasiddha hai| isa prakAra bhagavAna mahAvIra ke eka hajAra varSa pazcAt arthAt IsvI cauthI zatAbdI meM isa nandIsUtra ko sUtra rUpa meM mAnyatA prApta huI hai OM aisA jaina itihAsakAra mAnate haiN| ___ jJAna AtmA kA mUla guNa hai| AtmA svabhAva se ananta jJAnamaya hai, kintu jJAnAvaraNa karma ke ma AvaraNoM se usakI jJAna-zakti dabI huI hai| jaise-jaise jJAnAvaraNa karma kA kSayopazama hotA hai jJAna : kA prakAza pragaTa hotA jAtA hai| sAmAnyataH matijJAna aura zrutajJAna AMzika rUpa meM sabhI prANiyoM meM vidyamAna rahatA hai| avadhijJAna vizeSa kSayopazama se tathA kucha kSetra-vizeSa ke prabhAva se hotA hai hai| manaHparyavajJAna vizeSa sAdhanA kI upalabdhi hai aura kevalajJAna jJAnAvaraNIya karma ke sampUrNa kSaya kA pariNAma hai| AgamoM meM ina pA~ca jJAnoM kA pRthak-pRthak varNana milatA hai| yaha pA~ca jJAna hai kI varNana-zailI sabase prAcIna hai| isake pazcAt jJAna kA varNana do prakAra se kiyA gayA hai-pratyakSa jJAna aura parokSa jnyaan| mati # va zruta parokSa mAne gaye haiM tathA antima tIna jJAna pratyakSa jJAna kahalAte haiN| nandIsUtra meM ina donoM zailiyoM meM jJAna kA varNana kiyA gayA hai| isake pazcAt nyAya-yuga meM ma jJAna kA varNana anya zailiyoM se bhI kiyA gayA hai| jisameM indriya jJAna ko bhI pratyakSa mAna liyA hai gayA thaa| parantu yaha zailI nandIsUtra kI racanA ke pazcAtvI kAla kI hai| nandIsUtra meM eka mahattvapUrNa vibhAjana bhI hai-samyak zruta aura mithyA zruta ke rUpa meN| isameM hai eka bar3I hI samanvayavAdI aura vyApaka vicAradhArA kA darzana hotA hai| kahA gayA hai-jJAna to # vAstava meM samyak hI hotA hai aura usakA svabhAva prakAza karanA hai| kintu pAtra kI dRSTi, Wan dhAraNA, uddezya aura manovRtti ke anusAra vaha samyak bhI ho jAtA hai aura mithyA bhii| jisakI dRSTi samyak hai usake lie saMsAra ke sabhI zAstra, samyak zruta haiM, upakAraka haiN| jisakI dRSTi mithyA hai usake lie sabhI zAstra mithyAzruta haiN| jaina-paramparA kI yaha maulika dhAraNA hai aura isameM anekAnta mUlaka anAgraha buddhi kA pratyakSa prabhAva hai| jo vastu sajjana ke pAsa rahane se upakAraka bana jAtI hai vahI durjana ke pAsa jAne se apkaark| isalie hameM jJAna kA abhyAsa karate samaya sarvaprathama apanI dRSTi ko samyak, vizuddha aura AtmalakSI banAnA caahie| yadi ApakI dRSTi satyalakSI hai, anekAnta-pradhAna hai, to Apake lie saMsAra ke sabhI zAstra jJAna ke srota haiN| AnandakArI-maMgalakArI haiN| nandIsUtra kA svAdhyAya karate samaya yahI AtmalakSI dRSTi rkheN| apanI dhAraNA zuddha rakheM aura Wan guNagrAhI banakara zAstra kA svAdhyAya kareM to avazya hI nandI-AnandadAyI hogaa| ( 11 ) Gong $F$Ting Ting Ting Ting Ting Ting Le Le Le Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Le Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Hao Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhong Bu Bu Bu Ren Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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55555555555555ELETELE.C - mujhe zruta sevA ke isa mahAn kArya kI preraNA mere pUjya gurudeva uttara bhAratIya pravartaka OM bhaNDArI zrI padmacandra jI mahArAja se prApta huii| pUjya gurudeva AcAryasamrAT zrI AtmArAma jI + mahArAja kI zruta-sevA se atyanta prabhAvita haiM aura unake prati asIma zraddhAbhAva rakhate haiN| AcAryasamrAT zrI AtmArAma jI mahArAja dvArA sampAdita AgamoM ke pracAra-prasAra meM ApakI OM vizeSa abhiruci hai| maiMne AcAryasamrAT dvArA sampAdita AgamoM kA svAdhyAya kiyA hai aura maiM // unakI asIma jJAna-rAzi kA RNI huuN| merA saubhAgya hai ki unhIM dvArA puraskRta zruta-sevA ke kAryoM ko Age bar3hAne kA suavasara mujhe mila rahA hai| mere sampAdana kA mUla AdhAra AcAryazrI ma dvArA sampAdita zAstra hI hai| eka prakAra se yaha unhIM kI divya preraNAoM kA amRta phala hai| sacitra Agama prakAzana ke sAtaveM puSpa rUpa meM yaha nandIsUtra prastuta karate hue mujhe parama + prasannatA hai| isa kArya meM pUjya mahAsatI tapAcAryA zrI mohanamAlA jI mahArAja, zramaNIsUryA upapravartinI DaoN. zrI saritA jI mahArAja tathA bhagavad vANI ke parama upAsaka gurubhakta sajjanoM dvArA jo sahayoga milA hai tathA sAhityakAra zrIcanda jI surAnA ne sampAdana-sahayoga kiyA hai " ma usake lie maiM sabhI kA hArdika kRtajJa huuN| Wan anya sUtroM kI apekSA isake aMgrejI anuvAda meM samaya bhI kAphI lagA aura kaThinAI bhI hai + aaii| aneka zAstrIya zabdoM kA anuvAda sIdhA aMgrejI meM ho nahIM sktaa| isalie mUla zabda jyoM ke kI tyoM rakhakara usakI paribhASA dI gaI hai| jisase aMgrejI bhASI pAThaka jaina AgamoM ke mUla zabda grahaNa kara usakA artha samajha skeN| AzA hai isase aMgrejI anuvAda kI apanI upayogitA ke bhI bar3hI hai| mujhe vizvAsa hai, anya AgamoM kI taraha yaha Agama sabake lie rucikara evaM upayogI hogaa| -upapravartaka amara muni Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFTing Ting Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sm Ya Si Ya Ya Bu Bu Bu Wu Bu Bu Bu Bu Bu Bu Bu 5555555Sui Sui Yu Quan Wan Nan Hao Su Su Jiu Zhu Sui Sui 5555Duan Huo Deng Deng Bu Bu Bu Ya Gong Lu 5555Di 5555

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*** PREOCCUCULE EL LC LE LES 446464644 -- - - - - From the Editor-in-chief's pen Almost half a century earlier the Dada-Gurudev (teacher of the teacher) of my revered Gurudev, Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj, Jainagam Ratnakar, the great devotee of scriptural knowledge, revered Acharya Samrat Shri Atmaram ji Maharaj had written a 15 detailed and eloquent commentary (Teeka) of Nandi Sutra. Based on the 4 Sanskrit commentary (Teeka) by the accomplished commentator Acharya Shri 15 Malayagiri and the Nandi Sutra Churni (another style of commentaryl, this 45 Hindi commentary was written in very simple and eloquent style but without fi betraying the profoundness of the Agam-knowledge. The editing of this commentary was done by the known scholar of Agams Pundit Shri Phool Chandra ji Maharaj 'Shraman'. There is no other such vivid and authentic The commentary in Hindi available till date. 5. A question can arise-When the sun is available to spread light on the 45 earth where is the need light a lamp or a candle. When such a comprehensive and authentic commentary is available what was the need for me to edit and 41 publish a fresh edition of Nandi Sutra. What is the usefulness of this effort ? LE It is true that there is hardly any need of a lamp when daylight is available. But in the cellars, cave like corridors and closed rooms that are beyond the 4 reach of the sun rays, artificial light is needed even during the day. These 4 4 days it is common to have artificial illumination at places like residential 446 houses, offices, warehouses and factories. The reason being that there are 4 many places where sunlight does not reach; at such places artificial light is 41 necessary as well as useful. Even in the presence of the sun other large and small sources of light have their own utility. 55 Today Hindi is the national language and English is international. Some 4 years back we had started the publication of Illustrated Agams in Hindi4 English. Even in this illustrated series our basic reference works were the 15 $i Agams edited by the revered Acharya Samrat. We have tried to collect some 4 specs of knowledge from the divine light of knowledge spread by him. But by 51 presenting those Agams in a concise form in simple and easily understandable idiom in Hindi as well as English languages and with vivid illustrations of various themes discussed therein, these editions have turned out to be more interesting and readable for a much larger readership. I have experienced that these Agams with illustrations and English translation, besides being procured and read by a larger number of Indian readers, are also benefiting the Indians residing abroad as well as foreign scholars i interested in Indology. Because of the English medium it has become easier - Ge Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $$$Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting F5%h %s %Ting $$$$$$$$Ting Ting Ting Ting A Le $ $$$$$%Fs%5 179

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35 555 35 55555555555555555555567 36 35 36 36 36 456 45 V Wan 557 555 45 4 to understand the meaning of the Agam text and the illustrations have made it all the more interesting and enlightening. The thematic illustrations and the English translation has multiplied the usefulness of these scriptures. Thus our effort has in some way enhanced the scope and field of the stream of knowledge started by the revered Gurudev. And this is a matter of joy and happiness for us all. The more is the number of the interested readers indulging in the study of the Agams with the feeling of serving the SHRUT, the more is the benefit. This is my view and my revered Gurudev Bhandari Shri Padmachandra ji Maharaj also derives pleasure in this. He is extremely happy with this work of Agam-seva (serving the Agams). The Theme of Nandi Sutra Nandi Sutra mainly describes five types of jnanas-mati, shrut, avadhi, manah-paryav and Kewal-jnana. In this Sutra are compiled the description, categories and sub-categories of these five types of jnanas. In the list of 32 Agams, Nandi Sutra is included in the four Mool Agams. Mool means the basic fundamentals. The basic fundamentals of dharma (religion) are samyak jnana (right knowledge), samyak darshan (right perception and belief), samyak charitra (right conduct) and samyak tap (right austerities). jnana, darshan, charitra and tap have been described in various ways in the first Mool Agam, Uttaradhyayan. The second Mool Agam, Dashvaikalik mainly describes Samyak charitra and tap. The third Mool Agam, Nandi Sutra 5 describes in details categories and sub-categories of samyak jnana and gives an introduction of twelve Angas, the original source books of the preaching of the Jina. The fourth Mool Agam describes Samyak jnana from the view point of naya, nikshep and praman (parameters of Jain logic). Nandi Sutra The illustrated edition of Nandi Sutra is now in the hands of the readers. The word Nandi means benefic, pleasure giving. The glow of knowledge is believed to be the most benefic and pleasure giving. This is because only jnana (knowledge) reveals the religion of conduct. The practice of conduct in the form of discipline and austerities is possible only with the help of the right knowledge of the subject. That is why jnana provides the spiritual light in life and shows the beneficent path of discipline and austerities. Therefore jnana is the most auspicious among the auspicious things. Without jnana there is no liberation. How and where one will get eternal bliss and unending happiness without liberation ? According to the ancient tradition the source of Nandi Sutra is not the words uttered by the Tirthankar. It is a compilation from the original sources popularly known as Jinavani (The words of the Jina). What is compiled here is available in Sthanang, Samvayang, Prajnapana and Bhagavati Sutra like ( 14 ) 55555555555555555555550 5555555555556666666555555555555

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Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting --CASCLE LEVEL 46 45 44 4 5 46 451555 970 scattered flowers. The texts of the concepts regarding jnana, propagated in En the said Agams in various contexts and ways, have been compiled at one place, thereby providing one single source of all information about five types of jnana. On the basis of writing style and period of compilation Nandi Sutra in the list of thirty two Agams. According to the history of the lain tradition, after 170 years of the nirvana of Bhagavan Shri Mahavir, the first critical reading (vachana) of the Agams headed by Shri Bhadrabahu Swami took place in Patliputra. The second vachana was held at two places sometime after 830 A.N.M. (After the nirvana of Mahavir); one under the leadership of Arya Skandil in Mathura and the other under the leadership of C Acharya Nagarjun. The third vachana took place in Vallabhi after about a 4 " thousand years of Mahavir's nirvana (980 A.N.M.) under the leadership of 4 Acharya Shri Devardhigani Kshamashraman. Dev-vachak is just another Li popular name of Devardhigani. This means that after one thousand years of Mahavir or the fourth century A.D. Nandi Sutra was recognised as Agam Hi Sutra. This is what the Jain historians believe. Jnana is the basic attribute of soul. By its nature soul possesses infinite knowledge but veiled by the knowledge veiling karmas its cognitive power 45 remains hidden. With the Kshayopasham (the process of extinction-cum- 41 15 suppression of karmas) of the knowledge veiling karma the light of knowledge starts appearing. Generally speaking, to some extant mati-inana and shrut inana exists in all beings. Avadhi-jnana appears due to a higher degree of 4 Kshayopasham and also due to the local influence of some specific areas. Hi Manah-paryav jnana is the result of a very high degree of spiritual practices. And Kewal-jnana is acquired only when the knowledge veiling karmas, are completely destroyed. In the Agams the details about these five types of jnana are scattered at different places. This is the most ancient style of describing the five types of jnana. 4. Later, jnana was divided into two broad categories--Pratyaksh (direct) jnana and Paroksha (indirect) jnana. Mati and Shrut are said to be indirect Ei and the last three are called direct. 1 Nandi Sutra details jnana in both these styles. Much later, during the i nyaya-yug (the era of logic) jnana has been described in many other styles ! where even the knowledge acquired through sense organs was also accepted 4 41 as direct. But that is the post Nandi Sutra style. Another important division in Nandi Sutra is in the form of Samyak (right or true) Shrut and Mithya (wrong or false) Shrut. In this an assimilative and 55 wider perspective is evident. It is said-jnana is in fact only samyak and its en 4 inherent property is to spread light. But according to the viewpoint, belief, Quan Ting Ting Ting 5Ting Ting Ting Ting FFFF$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting i$$$$$$$$Le Ting Ting Ting Ting Ting Si (84) Zhong Ban Ya Ya Ya Ya Ya Ya Zhu Bu Bu 55Sui Sui Sui Sui Sui Nan Ming Zhu Ting Ting Ting Ting Ting Ting Zhong

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$55 55 5Xin Zhan Lu Lu Lu Lu Si Yi Yi Yi Yi Lao Si Di Xu Yi Si Si Si Ming Si Hao Suo Lue 66 45. purpose and attitude of the subject it becomes samyak as well as mithya. For him whose attitude is samyak, all the scriptures in this world are samyak and beneficent. And for him whose attitude is mithya, all the scriptures in this 15 world are false. This is an original Jain concept and it reflects the direct 6 influence of the non-dogmatic approach inherent to Anekant (non-absolutism 46 or relativity of truth). A thing which is helpful in the hands of a good person becomes harmful in the hands of a bad person. Therefore before commencing the pursuit of knowledge we should first of all make our attitude right, pure and spiritual or directed at soul. If your viewpoint is directed towards truth $ and is guided by relativity of truth, all the scriptures in this world are the sources of knowledge for you. They are sources of bliss and beneficence. While indulging in the study of Nandi Sutra, have this spiritual attitude, a purity of perception and sagacious receptivity and you will certainly find the $ 41 study of Nandi Sutra a blissful experience. I got the inspiration of this lofty mission of Shrut-seva (working for the 5 spread of the scriptural knowledge) from my revered Gurudev Uttar 45 Bharatiya Pravartak Bhandari Shri Padmachandra ji Maharaj. Revered Gurudev is highly impressed by the Shrut-seva done by Acharya Samrat Shri Atmaram 5 ji Maharaj and has a great admiration and reverence for him. He takes a i special interest in publicising and propagation of the Agams edited by $ Acharya Samrat. I have studied these editions and I am indebted to the great 4 storehouse of knowledge compiled by him. It is my good fortune that I am getting an opportunity to further the heritage of accomplishments in the field of Shrut-seva endowed by him. The scriptures edited by him are the fundamental guides to my editing. In a way this is the fruit of his divine inspiration only. I take great pleasure in presenting this Nandi Sutra as the seventh book in \ the series of Illustrated Agams. In this work I got assistance from Tapacharya Shri Mohanlal ji Maharaj, Shramani Surya Up-pravartini Dr. Shri Sarita Maharaj and many devotees of the Divine word and the Guru. Renowned scholar Srichand ji Surana has assisted in editing. I am indebted to them all. As compared to other Sutras, the English translation of this one entailed more time and efforts. It is not possible to translate many classical and technical terms unique to Jain tradition. That is why the original terms have been given as they are with definitions and explanations so that the English reader becomes conversant with the original term as well as its meaning. I hope this adds to the usefulness of the English translation. I am confident that like the other Agams of this series, this will also prove to be interesting 4 and useful for all. -Up-pravartak Amar Muni Quan Bu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FS%FsTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Suo Le Ming $ $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $

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DEESE N SETTENEmaNSEENET anukramaNikA CONTENTS kyA? kahA~? | What? Where? stutiyA~ $5555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$ arhat-stuti OM mahAvIra stuti saghanagara stuti saMghacakra kI stuti saMgharatha stuti ma sadhapadma stuti saMghacandra stuti sadhasUrya stuti saMghasamudra stuti saghamahAmandara stuti anya prakAra se saMghameru kI stuti mm x 5 w a vo Penegyrics The Penegyric of the Aihat Penegyric of Mahavir Penegyric of the Sangh-City Penegyric of the Sangh-Wheel | Penegyric of the Sangh-Chariot Penegyric of the Sangh-Lotus | Penegyric of the Sangh-Moon Penegyric of the Sangh-Sun Penegyric of the Sangh-Sea Penegyric of the Sangh-Mountain Other Penegyric of the Sangh Mountain 14 | Conclusion of the Sangh-Penegyric 14 Penegyric of the Twenty Four Jinas 15 The List of Ganadhars The Glory of the Order of Mahavir | Obeisance to the Era-Leaders Types of Listeners Fourteen Types of Listeners Three Types of Congregation The Discussion about Knowledge 69 Direct and Indirect Knowledge 73 Classification of Direct Knowledge 74 77 | Types of Samvyavaharik Pratyaksh 77 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Ting Ting Ting Ting Ting Ting Ting Ting OM sagha-stuti viSayaka upasahAra caturviMzati jina-stuti OM gaNadharAvali vIra-zAsana kI mahimA ma yuga-pradhAna sthavira-vandanA zrotA ke prakAra OM caudaha prakAra ke zrotA tIna prakAra kI pariSad ma jJAna-mImAsA F pratyakSa aura parokSa jJAna Wan pratyakSa jJAna ka bheda sAMvyAvahArika pratyakSa ke prakAra 74 Wan O (17) 05555555555555555555555555555510

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Gmmmm jaja5555555555555555550 - kahA~? | What? Where? Wan kyA? noindriya pratyakSa ke bheda 78 | Classification of Nondriya Pratyaksh Ming Ming Ming Ming Ming avadhijJAna OM avadhijJAna ke chaha bheda AnugAmika avadhijJAna antagata tathA madhyagata kI vizeSatAe~ Q%%%$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Avadhi-jnana Six Classes of Avadhi-jnana Anugamik Avadhi-jnana The Attributes of Antagat and Madhyagat % OM anAnugAmika avadhijJAna kA svarUpa varddhamAna avadhijJAna kA svarUpa avadhijJAna kA jaghanya viSaya (kSetra) avadhijJAna kA utkRSTa viSaya (kSetra) OM avadhijJAna kA madhyama viSaya (kSetra) kauna kisase sUkSma hai ? hIyamAna avadhijJAna kA svarUpa pratipAti avadhijJAna kA mvarUpa / apratipAti avadhijJAna kA svarUpa OM dravyAdi krama se avadhijJAna kA varNana Ananugamik Avadhi-znana 92 Vardhaman Avadhi-jnana The Minimal Scope of Avadhi Jnana | The Maximum Scope of Avadhi Jnana 95 | The Average Scope of Avadhi-jnana Which is Subtler than What? Heeyaman Avadhi-jnana 100 Pratipati Avadhi-jnana 102 Apratipati Avadhi-jnana 903 Avadhi-jnana with Reference to the Four Parameters 105 Conclusion With and Without Avadhi-jnana 107 Manah-paryava-jnana 110 Numerical Time 114 Spiritual Insight 116 | Perfect, Imperfect and Mixed Apramatt and Pramatt 998 Special Powers MFG %%%%%%%%%%Lan Lan Lu Dian Yue Lan Nan Lan Di Huo %Lan Di Xu nyeonyeonyeonyeo OM viSaya-upasaMhAra abAhya-bAhya avadhijJAna 5 manaHparyavajJAna kA svarUpa sakhyAta kAla dRSTi-bheda ma saMyata, asaMyata aura saMyatAsaMyata +2 apramatta aura pramatta Wan Rddhi-prApta 996 Aprar ( 18 ) Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 6

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pha ka kevalajJAna kA svarUpa siddha kevalajJAna nirUpaNa (1) Astika dvAra athavA satpada prarUpaNA 56 kyA ? manaH paryavajJAna ke bheda manaH paryavajJAna kA upasaMhAra (2) dravya dvAra (3) kSetra dvAra (4) sparzanA dvAra (5) kAla dvAra (6) antara dvAra ********* kahA~ ? What? (7) bhAva dvAra (8) alpabahutva dvAra parampara siddha kevalajJAna anantara siddha kevalajJAna ke bheda parampara siddha kevalajJAna kA nirUpaNa upasahAra parokSajJAna vAgyoga aura zruta kA varNana parokSajJAna kA nirUpaNa mati aura zruta ke do rUpa 121 126 128 132 134 138 142 143 143 146 150 151 162 164 Types of Manah-paryav-jnana Conclusion Kewal-jnana Siddha Kewal-jnana (1) Astik Dvar or Satpad Prarupana (2) Dravya Dvar or Dravyapraman (The Parameter of Matter) (3) Kshetra Dvar (The Parameter of Right Faith ) 134 (The Parameter of Area ) (4) Sparshana Dvar (5) Kaal Dvar (The Parameter of Contact) Where ? (The Parameter of Time ) ( 6 ) Antar Dvar ( 19 ) (7) Bhava Dvar (8) Alpabahutva Dvar (The Parameter of Minimum-Maximum) Parampar-Siddha Kewal-jnana Anantar - Siddha Kewal - Jnana 151 151 156 | Parampar- Siddha Kewal - jnana 160 Conclusion 161 161 (The Parameter of Mode) Indirect Knowledge Vagyoga and Shrut (Speech and Verbalisation) Paroksh-jnana Two Forms of Mati and Shrut 121 126 128 132 (The Parameter of Gap or Void) 146 For Private: Personal Use Only 138 142 143 143 150 -phra 151 pha 151 151 156 160 161 161 162 164 Wan 56

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wnMEENETELEMEENETREETTEH SSES - kahaoN? | What? Where? Wan kyA? Wan matijJAna Abhinibodhika jJAna (matijJAna) autpattikI buddhi kA lakSaNa (1) autpattikI buddhi ke udAharaNa (2) vainayikI buddhi ke udAharaNa (3) karmajA vuddhi ke udAharaNa 49%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (4) pAriNAmikI buddhi ke udAharaNa 245 7 ANa 307 166 | Mati-jnana 166 166 | Abhinibodhik-jnana (Mati-jnana) 1 167 Attributes of Autpattiki Buddhi 168 | (1) The Examples of Autpattiki Buddhi 221 / (2) The Examples of Vainayiki Buddhi 240 | (3) The Examples of Karmaja Buddhi (The Practical Wisdom) 240 | (4) The Examples of Parinamiki Buddhi (The Deductive Knowledge) 308 Shrut Nishrit Mati-znana 307 // Avagrah 309 Four Categories of Vyanjanavagrah 309 310 Six Categories of Arthavagrah Five Names of Arthavagrah 398 Six Types of Iha 316 Six Types of Avaya 318 | Dharana 320 The Duration 320 Vyanjanavagrah Example of the Caller 323 Example of the Bowl 323 Six Examples of Avagrah and Others 333 | The Subjects of Mati-jnana 338 Conclusion 334 339 / Shrut-jnana 339 340 Akshar Shrut zrutanizrita matijJAna OM avagraha ke bheda . vyaMjanAvagraha ke cAra bheda OM arthAvagraha ke chaha prakAra arthAvagraha ke pA~ca nAma IhA ke chaha prakAra avAya ke chaha prakAra dhAraNA avagraha Adi kA kAla parimANa Wan vyajanAvagraha . pratibodhaka kA dRSTAnta Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng 210 coooo my 333 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ke mallaka kA dRSTAnta avagrahAdi ke chaha prakAra matijJAna kA viSaya varNana Abhinibodhaka jJAna viSaya kA upasaMhAra zrutajJAna * akSarazruta kA vistAra my 40 (20 ) $Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting De

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%%%%%%%%Kua Yuan Jia Le Xie Lu Xiao Xiao Xiao Xiao Ming Duan Bi Nan Chuan Nan Nan Zhu Lian He Wan 344 345 349 3 376 377 | (1A. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Meng Wan Ji Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM kyA? kahA~? | What? Where? OM anakSarazruta kA varNana 344 / Anakshar Shrut sajJI-asajJIzruta kA varNana 345 Sanjni and Asanjni Shrut OM samyakzruta varNana Samyak Shrut 349 mithyAzruta varNana 353 Mithya Shrut OM sAdi, sAnta, anAdi tathA ananta zruta 357 Saadi, Saant, Anaadi and Anant Shrut paryAyAkSara 364 | Paryayakshar gamika - agamika, aga-praviSTa tathA aMga-bAhya Gamik, Agamik, Angapravisht varNana and Angabahya OM kAlika-utkAlika thuna paricaya 3EC Kalik and Utkalik Shrut kAlikazruta paricaya 372 , Kalik Shrut Wan aga-praviSTa zruta paricaya Angapravishta Shrut (1) AcArAMgasUtra paricaya (1) Acharang Sutra AcArAMga ke carcita viSaya 387 The Subjects in Acharang (2) sUtrakRtAgasUtra paricaya 393 (2) Sutrakritang Sutra (3) gthAnAgasUtra paricaya 401 (3) Sthanang Sutra (4) samavAyAMgasUtra paricaya 406 (4) Samvayang Sutra (5) vyAkhyAprajJaptisUtra paricaya 409 (5) Vyakhyaprajnapti Sutra (6) jJAtAdharmakathAsUtra paricaya 411 (6) Jnatadharmakatha Sutra (7) upAsakadazAgasUtra paricaya 894 (7) Upasakadashanga Sutra (8) antakRddazAMgasUtra paricaya (8) Antakriddashanga Sutra (9) anuttaraupapAtikadazAsUtra paricaya 421 | (9) Anuttaraupapatukdasha Sutra OM (10) praznavyAkaraNasUtra paricaya 424 (10) Prashnavyakaran Sutra (11) vipAka zruta paricaya 428 / (11) Vipak Shrut ma (12) dRSTivAda zruta paricaya 432 / (12) Drishtavad Shrut (I) parikarma (I) Parikarma (1) siddha-zreNikA parikarma (1) Siddha Shrenika Parikarma 435 (2) manuSya-zreNikA parikarma (2) Manushya Shrenika Parikarma Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 15 418 32 m my 5 m 436 ( 21 ) Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Chi Ya 555555555555Zhong

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Ye Qi Qi Qi Yi Yi Yuan Yi Yi Yan Jian Meng Xu Yi Yi Yi Yi Duan Dian Xu Dui Deng Shu Duan Duan Jian kyA ? kahaoN? | What? Where? (3) pRSTa-zreNikA parikarma 437 (3) Prishta Shrenika Parikarma 437 (4) avagADha-zreNikA parikarma 438 (4) Avagadh Shrenika Parikarma (5) upasampAdana-zreNikA parikarma (5) Up-sampadan Shrenika Parikarma (6) viprajahat-zreNikA parikarma (6) Viprajahat Shrenika Parikarma (7) cyutAcyuta-zreNikA parikarma (7) Chyutachyut Shrenika Parikarma (II) sUtra (II) Sutra E (III) pUrvagata | (III) Purvagat (IV) anuyoga 450 (IV) Anuyog (V) cUlikA 454 (V) Chulika dRSTivAdAMga kA upasaMhAra 454 Conclusion of Drishtivadang dvAdazAMga kA sakSipta sArAMza Brief Gist of Dvadashang dvAdazAga zruta kI virAdhanA kA kuphala 458 Bad Consequences of Going against the Dvadashang dvAdazAga-ArAdhanA kA suphala 19 | Good Consequences of Following the Dvadashang gaNipiTaka kI zAzvatatA 461 | The Eternality of Ganipitak zrutajJAna ke bheda aura paThana-vidhi 463 | The Types and Procedure of Study of Shrut-jnana Qi Pei Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Jin 443 / 456 Quan Chang Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting s Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Sheng ( 22 ) OG55555555555555555555

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4 NFUCHHE TEELIEEEEEEEEEEEE E EE Zhong Li Li " "Hei stutiyAM PANEGYRICS $Zhe Zhe Zhe Zhe Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting arhat-stuti THE PANEGYRIC OF THE ARHAT 1 : jayai jaga-jIva-joNI-viyANao jagagurU jgaannNdo| jagaNAho jagabaMdhU, jayai jagappiyAmaho bhyvN|| artha-jagat evaM jIva yoniyoM ke jJAtA, jagadguru, jagat ko Ananda pradAna karane vAle, jagat ke nAtha, jagat ke baMdhu, jagat-pitAmaha bhagavAna kI sadA jaya ho| i Victory to the knower of all the species of beings, the ultimate teacher, the source of bliss, the lord of the universe, the 5 OM kin of all beings, the ancestor of all ancestors. vivecana--jo satata gatizIla yA parivartanazIla ho use jagat kahate haiN| jIvAstikAya, ma dharmAstikAya Adi pA~ca astikAya jahA~ nitya vidyamAna hoM vaha jagat hai| cetanAvAna prANI jIva kahalAtA hai| jIva ke pRthvIkAya, apkAya se trasakAya taka chaha prakAra haiN| ina jIvoM kA utpatti OM sthAna yoni kahA jAtA hai, jaise-deva yoni, manuSya yoni, tiryaMca yoni aadi| jagat ke samasta Wan padArtha evaM jIvoM ke utpatti sthAna ke jJAtA, yaha arihaMta bhagavAna kA vizeSaNa hai| yahA~ guru kA artha jIva-ajIva kA samyagjJAna pradAna karane vAle tathA dharma ke mArgadarzaka yA upadeSTA haiN| ahiMsA hai aura zAnti kA upadeza dene ke kAraNa bhagavAna jagat ko Ananda dene vAle haiN| yoga-kSemakartA ko nAtha kahate haiN| aprApta vastu kI prApti ko 'yoga' tathA prApta kI surakSA ko kakSema' kahate haiN| arihantadeva apUrva samyagdarzana kI prApti karAne evaM usakI surakSA karane kA upAya batAne vAle haiM, isalie yoga-kSemakartA arthAt nAtha kahe jAte haiN| samasta jIvoM ko Atma-samAna OM mAnane ke kAraNa tathA sabake niHsvArtha hitaciMtaka hone ke kAraNa ve jagad baMdhu haiN| kula kA sabase : vRddha puruSa pitAmaha (dAdA) kahA jAtA hai, jo samasta kula ke kuzala-maMgala kA vicAra karatA hai| F arihaMta sampUrNa loka ke sarvottama kuzala-maMgala-hitakAraka hone se pitAmaha tulya haiN| jJAna Adi aneka Atmika aizvarya-sampanna hone ke kAraNa ve bhagavAna kahalAte haiN| (dekheM citra 1) % Elaboration-That which is ever changing and dynamic is called \ jagat (world). That where five types of astikaya (fundamental entities 55 prastutiyAM Panegyrics $55555Bu Bu Bu Zhu Xin Ye Ji Ye Si Si Lao Si Rui Si Xin Si Yu Yue Ye Xue Fang Ling Ge Duan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting LF Wan

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ALLE LELE LEWE LEWE TEST 32731373791 55555555555550 like matter, space, life etc.) including jiva (living being) and dharmastikaya (motion or physical dynamism) always exist is called 4i jagat. That which has chetana (senses) is called jiva. There are six 4 4 classes of living beingsmearth-bodied, water-bodied, mobile-bodied etc. The genus into which these beings are born is called yoni such as-deva (god) yoni, manushya (human) yoni, tiryanch (animal) yoni 5 etc. One of the adjectives for Arihant Bhagavan is the knower of the 4 place of origin of all matter and life. Here the meaning of the term 45 guru is-one who imparts right knowledge of matter and life and the propagator and guide of dharma (religion, righteousness). Because of propagating the message of ahimsa and peace he is the source of bliss. The perpetuator of yoga-kshema is called naath (lord, 4 protector). To obtain what is absent is called yoga and to secure what is obtained is called kshema. As the Arihant shows the method of acquiring and securing the unique samyagdarshan (right5 perception), he is called naath. As he considers all beings just like 5 him and wishes well being of all selflessly he is called jagat-bandhu 4i (brother of all). The eldest and the oldest individual in a family is called pitamah (grandfather); he always worries about the well being of the family. As Arihant is the supreme benefactor of the whole universe, he is like a grandfather. As he is endowed with numerous 4 grand spiritual attributes like jnana (knowledge) he is called Bhagavan. (See Illustration 1) 49Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Nian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFF %%%%%%%%F55586 mahAvIra stuti PANEGYRIC OF MAHAVIR 2 : jayai suyANaM pabhavo, titthayarANaM apacchimo jyi| jayai gurU logANaM, jayai mahappA mhaaviiro|| ___ artha--samasta zrutajJAna ke Adi srota, caubIsa tIrthaMkaroM meM aMtima tIrthaMkara aura samasta loka ke guru (mArgadarzaka) mahAtmA mahAvIra kI sadA jaya ho| May sage Mahavir, the original source of all Shrut-jnana (the scriptures belonging to the oral tradition of Jains), the last of 5 \ the twenty four Tirthankars and the guru (guide) of all si universe, be ever victorious. zrI nandIsUtra Shri Nandisutra 44145141414141414141414 455 454191 451 41 41 41 414 415 41 41 41 41 419

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vividha jIva yoniyA~ BE vividha jIva yoniyA~ A R N SDE arhat stutiTHE PANEGYRIC OF THE ARHAT arihaMta-sUrya -- HD PARAN EEDS . . E . H arihaMta deva zruta jJAna kA pravAha

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Xin 5 5 5 5 5 95 95 95 95 95 95955955959595955 1954 1955 1959555555555559595959595959595595595 Wan phra 1. citra paricaya arhat stuti jaya jaga jIva joNI-viyANao jagaguru jagANaMdo / jagaNAhI jagabaMdhU jayai jagappiyAmaho bhayavaM // 1 // vikasita ho rahe haiN| jagat ke sabhI jIvoM kI yoni arthAt utpatti-sthAna jaise- pRthvIkAya, apkAya, tejaskAya, vAyukAya, vanaspati, deva, mAnava, tiryaMca aura nAraka; ina sabake janma-maraNa Adi bhAvoM ko jAnane vAle arihaMta bhagavAna ko indra, deva, mAnava Adi sabhI vandanA karate haiN| Illustration No. 1 ve arihaMta bhagavAna jagat ke nAtha haiN| jisa prakAra sUryodaya hone para sarovara meM kamala khila jAte haiM vaise hI arihaMtarUpI sUrya kA darzana karake deva - mAnava-tiryaMcoM ke hRdaya-kamala 45 jayai suyANaM pabhavo - arihaMta bhagavAna ke pravacanarUpI himAlaya se zrutajJAnarUpI gaMgA-siMdhu kA mahApravAha pravAhita huA hai jo dvAdazAMgI rUpa zrutasAgara bana gayA hai| ve bhagavAna jayavaMta hoM / Si ARHAT STUTI-THE PANEGYRIC OF THE ARHAT Indra, gods, human beings, all pay homage to Arihant Bhagavan who knows the genus into which beings are born or the places of Who also knows all their modes including life and death. origin of beings, like earth-bodied, water-bodied, fire-bodied, air-5 bodied, plant-bodied, gods, human beings, animals and hell beings. That Arihant Bhagavan is the naath (lord, protector) of the world. - when they behold the sun like Arihant. Lotuses bloom in the pond with the dawning of the sun, in the same way the lotus-like hearts of gods, animals and human beings bloom The Ganges-Indus-like flow of scriptural knowledge springs forth from the Himalaya-like discourse of Arihant Bhagavan and turns into the ocean-like twelve Angas (and explanatory literature). May that Bhagavan be ever victorious. pha 55 Wan Wan Wan Wan

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A nnnnnnhints55555555555 ja vivecana tIrthaMkaroM kI vANI ke AdhAra para gaNadhara jisa vAGgamaya kI racanA karate haiM vaha OM zratajJAna kahalAtA hai| dharmatIrtha kI sthApanA karane vAle tIrthaMkara kahalAte haiN| bhagavAna mahAvIra isa ma avasarpiNI kAla ke antima athavA caubIsaveM tIrthaMkara the| 4fi Elaboration-The literature created by the Ganadhars, on the 4 basis of the words uttered by Tirthankars, is called Shrut-jnana (the knowledge acquired by listening). The founders of the religious ford are called Tirthankars. Bhagavan Mahavir was the last or the twenty fi fourth Tirthankar of this descending or regressive cycle of time. 3 : bhaI savvajagujjoyagassa, bhadaM jiNassa viirss| bhaI surA'suraNamaMsiyassa, bhadaM dhuyryss|| ___ artha-divya kevalajJAna ke prakAza se sampUrNa loka ko prakAzita karane vAle, rAgAdi / zatruoM ke vijetA (jina) parama vIra (AtmajayI), deva-dAnava Adi dvArA vandita aura samasta karmamala se mukta bhagavAna mahAvIra sabakA bhadra (kalyANa) kreN| 5 May Bhagavan Mahavir, the illuminator of the universe with the divine light of Kewal-jnana (omniscience), the Jina (the conqueror of foes like attachment), the valorous (who is master $ of the self), who is worshipped by gods and demons alike and i who is free of all dirt of karmas, ameliorate all. OM vivecana-'bhaI' kA sAmAnya artha 'kalyANa ho' hotA hai| tIrthaMkara kalyANa kI carama sthiti meM pahuMca cuke hote haiM-svayaM kalyANa rUpa hote haiN| ataH yahA~ unako iMgita kara kI gaI kalyANa kI F kAmanA vastutaH apane, sabake yA jagat ke kalyANa kI kAmanA hai| $ Elaboration-The normal meaning of the term 'bhaddam' is 'may you be benefitted' or to wish well of someone. However, a Tirthankar reaches the ultimate state of bliss or acquisition, he is the fi embodiment of well being. Therefore, in the name of the Tirthankars this is the wish about our own amelioration or universal well being. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 5555 %%%%%%Bu Bu Bu Bu Ling Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Wan Wan Wan Le Le Chang Fa Yu Qi Bu Bu Bu Bu Le Le Le Le Ting Ting Ting Ting Ting Ting Ting saMghanagara stuti PANEGYRIC OF THE SANGH-CITY 4 : guNa-bhavaNagahaNa ! suya-rayaNabhariya ! dNsnn-visuddhrtthaagaa| saMghanagara ! bhadaM te, akhNdd-caaritt-paagaaraa|| prastutiyAM Panegyrics 0555555555555555555550 D ( 5 ) E .........

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6555555555555555555555555555555555555555550 55555555554 artha-jahA~ kSamA Adi uttama guNarUpa bhavya bhavanoM kI paMktiyA~ haiM, zrutajJAnarUpI bahumUlya ratna jahA~ bhare hue haiM, jahA~ samyaktvarUpI vizuddha vIthiyA~ (mArga) bane hue haiM aura jo nirmala cAritra (paMca mahAvratarUpa parakoTe) se surakSita hai aisA saMghanagara ApakA kalyANa kare / (dekheM citra 2) May the city-like sangh (religious organization) which has forgiveness and other virtues as its rows of gorgeous houses, which is abundant with scriptural knowledge as its valuable gems, which is crisscrossed by samyaktva (a specific state of righteousness where right perception and right knowledge start translating into right conduct) as its clean streets and which is protected by purity of conduct (observation of five great vows) as its rampart, ameliorate you. ( See Illustration 2) 1 saMghacakra kI stuti PANEGYRIC OF THE SANGH-WHEEL 5 : saMjama - tava tuMbArayassa, namo sammatta - pAriyallassa / appasicakkassa jao, hou sayA saMgha cakkassa // artha saMyama jisakI nAbhi (kendra) hai; tapa ke bAraha prakAra jisake bAraha Are ( Araka) haiM, samyaktva jisakI AbhAmaya paridhi (gherA) hai, aise saMghacakra ko namaskAra ho / virodhiyoM dvArA jo sadA aparAjeya hai, vaha advitIya saMgharUpI cakra sadA jayavaMta rhe| yaha saMghacakra janma-maraNarUpI baMdhanoM ko kATane vAlA hai| Obeisance to the wheel like sangh which has discipline as its hub, which has twelve austerities as its spokes and which has samyaktua as its radiant rim. May the unique wheel like sangh that is invincible to any opposition always be victorious. This disc-weapon-like sangh cuts the bonds of rebirth. vivecana - cakra athavA vRtta ke AkAra kA gati se Adi sambandha hai| vAhana kI gati bhI usake pahie ( cakra) para nirbhara karatI hai| ataH vAhaka kI upamA bhI cakra se dI jAtI hai / saMgha, dharma ke dravya tathA bhAva ghaTakoM kA vAhaka hai / avarodha kA nAzaka hone se cakra AyudharUpa bhI hai| cakra dhAraNa karane se SaTkhaNDa vijayI samrAT cakrI tathA trikhaNDajayI vAsudeva ardhacakrI kahalAte haiN| cakrarala jahA~ vidyamAna rahatA hai vahA~ kisI bhI prakAra ke upadrava nahIM hote| saMgha ko cakra kI mahimA pradAna karane meM saMgha kI sarvakalyANakAritA hI mukhya hetu hai / saMghacakra kA mUla kendra saMyama hai| saMyama ke zrI nandI sUtra Shri Nandisutra ( 6 ) @*********555555556 *555555555555555555555555556

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i s PRASA mimania i DNEERSingardanilian haonlucosestendranagade a saMgha nagara Saur e-mode BABA - CO PPP RE H HAR E - HARE BASIS saMgha ratha saMyama-tapa azva saMgha cakra

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8555555555 2. citra paricaya th pha saMgha stuti saMgha nagara-yaha saMgharUpI nagara uttama kSamA Adi guNarUpI bhavya bhavanoM se susajjita hai / yahA~ zrutarUpI ratna bhare hue haiN| samyaktvarUpI zuddha vIthiyA~ mArga haiN| isake mUlaguNa cAritrarUpI vizAla parakoTA hai aisA saMgha nagara sadA jayavaMta ho // 4 // Illustration No. 2 saMgha cakra - yaha saMgharUpI cakra jayavaMta ho / saMyama isakA nAbhi kendra hai| isameM taparUpI bAraha cakra haiN| yaha samyaktva kI paridhi se cAroM ora se ba~dhA hai| yaha karmoM kA nAza karane vAlA hai // 5 // saMgha ratha- saMgharUpI ratha para aThAraha hajAra zIlAMgarUpI patAkAe~ phaharA rahI haiN| isameM saMyama aura taparUpI azva jute haiN| jinake gale meM pA~ca prakAra ke svAdhyAya kI pratIka nandI ghoSa karane vAlI ghaNTAe~ baMdhI haiN| aisA saMgha ratha jayavaMta ho // 6 // PANEGYRIC OF THE SANGH The Sangh-cuty - This city-like sangh (religious organization) has forgiveness and other virtues as its rows of gorgeous houses, is abundant with scriptural knowledge as its valuable gems, is crisscrossed by samyaktva as its clean streets and is protected by 5 purity of conduct (observation of five great vows) as its rampart. May it be ever victorious. (4) The Sangh-chakra-This wheel-like sangh has discipline as its hub, has twelve austerities as its spokes, and has samyaktva as its radiant rim. This disc-weapon like sangh cuts the bonds of rebirth. 15 May it always be victorious. (5) phra Wan The Sangh-chariot-The chariot-like sangh has virtues like celibacy and self denial as its high furling flags, and austerity and discipline as its two fast horses with symbols of five types of svadhyaya on their necks. It reverberates with the sound of bells hanging in it. May it always be victorious. (6) 55555555 a 55555555 Chu

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Zhong Ye Lian Pi Pi Pi Dan Lian Yan Yan Yan Qi Qi Qi Jiao Kua Lian Meng Ye Ye Qiong Guan Jie Yan Yi Yi Yi Di Yan Hui bheda isa prakAra haiM-(5) pA~ca Amrava-viramaNa, (5) pA~ca indriyoM kA nigraha, (4) cAra kaSAya-vijaya aura (3) mana-vacana-kAya ke duSprayoga se virati tapa ke anazana Adi bAraha bheda // ma pa-saMghacakra ke bAraha Are batAye gaye haiN| kendra meM rahe saMyama aura tapa ke bAraha ArakoM se jo paridhi paribhASita hotI hai vaha samyaktva hai| yahA~ saMgharUpI cakra ke saMyama, tapa va samyaktva tIna ma Avazyaka aMga paribhASita kiye gaye haiN| Elaboration-A wheel or a circular form is eternally associated with motion. The motion of a vehicle also depends on its wheel 41 (circular shape or a disc). As such a carrier is also allegorically called wheel or disc or chakra. Sangh or the religious organization is the n carrier of the abstract and applied components of religion. It also overpowers obstacles and so it is called a weapon as well. As he owns the divine chakra (disc-weapon), an emperor who conquers the six continents is called a Chakri. In the same way Vasudev, the 45 conqueror of three continents, is called Ardhachakri (half of the former). There are no disturbances in the proximity of the divine chakra. The ideal of beneficence of all that is inherent to the Sangh is the main reason for attributing the glory of Chakra to it. The hub of 4 45 the disc like Sangh is discipline or samyam. There are seventeen 4 Wan types of samyam-five ashrav-viraman (avoidance of inflow of5 karmas), disciplining of five senses, subduing the four passions and refraining from indulgence in evil through mind, speech and body. TE This sangh-chakra has twelve-type austerity. such as observing fasts.ne as its spokes. The rim or circumference defined by the twelve spokes of austerity with discipline as the center is known as samyaktva. S Here the three vital essential constituents of the wheel-like sangh have been defined. Zai Ting Ting Zhe Zhe Le Zhe $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F saMgharatha stuti PANEGYRIC OF THE SANGH-CHARIOT 6 : bhadaM sIlapaDAgUsiyassa, tv-niym-turgjuttss| saMgha-rahassa bhagavao, sjjhaay-sunNdighosss|| artha-saMgha eka bhavya ratha ke samAna hai jisa para zIla (brahmacarya athavA saMyama) kI U~cI / Wan patAkAe~ phaharA rahI haiM, jisameM tapa evaM saMyamarUpI do capala azva jute hue haiN| svAdhyAya (pA~ca aMgoM vAlA) ke naMdIghoSa (ghaMTA) se jo pratipala guMjita hai, aisA bhagavadsvarUpa saMgharatha Wan sabakA kalyANa kre| Wan Wan stutiyAM Panegyrics 55 Zhong Ya Yi Jie Mi Luo Yi Yuan Yuan Yan Yan Huo Jin Mi Zong Zong Zong Zong Zong Zong Zong Zhi Chang Zi Li De Gei

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$ 555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$ $$$Zhe $5FsFS Dao Shu De Bu Bu Di 55555555555Sui 5Sui 5Sui 5Sui Sui 5Sui 6 The Sangh is like a gorgeous chariot that has celibacy and \i self-denial as its high furling flags, and austerity and discipline si + as its two fast horses. May the god-like sangh-chariot that reverberates with the sound of gong of self-study (five pronged) ameliorate all. saMghapadma stuti PANEGYRIC OF THE SANGH-LOTUS 7-8 : kammaraya-jaloha-viNiggayassa, suy-rynn-diihnaalss| paMcamahavvaya-thirakanniyarassa, gunn-kesraalss|| 'sAvaya-jaNa-mahuari-parivuDassa, jinnsuurteybuddhss| saMgha-paumassa bhaI, smnngnn-shsspttss| artha-yaha saMgharUpI padma (kamala) kitanA bhavya hai ! yaha karmarUpI kIcar3a (karma-raja) tathA karmajala se Upara uThA huA hai, zrutajJAnarUpI dIrgha nAla se jur3A huA hai, jo pA~ca OM mahAvratarUpI pA~ca sthira karNikA (DaMThala-vRnta) se yukta hai, guNarUpI parAga se jo bharapUra hai, + vijJa zrAvakajanarUpI madhukara jisake cAroM tarapha guMjana kara rahe haiN| arihaMta bhagavAnarUpI sUrya ke prakAza se jo sadA khilA rahatA hai, zramaNagaNarUpa hajAra paMkhur3iyoM se jo ma zobhAyamAna hai-aisA atyanta bhavya saMghapadma sabakA kalyANa kre| (dekheM citra 3) 5 How beautiful is this sangh-lotus ! It rises above the slime 51 and water that is karma, which is joined with the long tubular stalk that is scriptural knowledge, which has five stable stamens that are great-vows filled with pollen that are virtues 5 and over which hum bumble-bees that are learned shravaks. May the enchanting sangh-lotus, which is in bloom always due to the rays of the sun that is Arihant Bhagavan and has a thousand petals that are shramans (ascetics), ameliorate all. (See Illustration 3) saMghacandra stuti PANEGYRIC OF THE SANGH-MOON 9 : tava-saMjama-maya-laMchaNa ! akiriya-rAhumuha duddharisa ! niccN| jaya saMghacanda ! nimmalasammatta-visuddhajoNhAgA ! // zrI nandIsUtra ( 8 ) Shri Nandisutra 55 Sui Nan %%%%%%%Huo Mao Yi Huo Mao Di Chuan %%Xie Xie Da %%%%%% Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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saMgha stuti REG HEA saMgha-sUrya saMgha candra HERE RADESH HERE . paravAdi rAhu MAHARA "saMgha mahAsamudra tIrthaMkara sUrya PAN lA saMgha padA HE cAritra ratna Asamsin AALEERADE

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5555555555555Fa Sheng Fa Sheng Bu Bu Bu Bu Bu Xian Ku Lao "De Fang / 3. citra paricaya Illustration No. 3 Ting Ting FTing Ting FFFFFFFFFFFFFFFFF$$$$$%$$$$$$$$$$$$Le Le Ting Ting Ting saMgha stuti saMgha candra-saMgharUpI candramA meM tapa evaM saMyamarUpI mRga kA cihna hai| paravAdI (anya matAvalamvI) rUpa rAhu isako kabhI grasa nahIM sktaa| aisA saMgha candra sadA jayavaMta ho|||9|| saMgha marya-graha saMghampI sUrya AkAza meM udita hone para mithyAtvarUpa grahoM kI prabhA kSINa ho gaI hai| tapa ke teja se yaha sadA dedIpyamAna hai| yaha apane samyakjJAna ke Aloka se . samasta jagat ko Alokita kara rahA hai|||10|| saMgha samudra-isa saMgha samudra meM mUlaguNa (pA~ca mahAvrata) uttaraguNa (kSamA Adi) rUpa jala kI lahareM uchala rahI haiN| svAdhyAya evaM zubha yogarUpI magaramaccha azubha bhAvarUpa jala jaMtuoM 5 ko naSTa kara rahe haiM tathA cAritrarUpa ratnoM se jo bharA hai aisA saMgha samudra jayavaMta ho||11|| ___saMgha padma stuti-saMgharUpI padma kamala karmarUpI kIcar3a se alipta hai| zrutarUpI lambI nAla OM jisakA AdhAra hai| paMca mahAvrata rUpa dRr3ha karNikAe~ haiN| uttaraguNarUpI parAga (makaranda) + jisameM bharA hai| zrAvakajana rUpa bhramaroM se sevita hai| zramaNa-gaNarUpI hajAroM paMkhuDiyA~ haiM 5 tathA tIrthaMkararUpI sUrya kI prabhA se jo sadA vikasita banA rahatA hai||8|| PANEGYRIC OF THE SANGH The Sangh-moon-This sargli-moon has antelope like signs of austerity and discipline. The eclipse of falsehood can never shadow it. May this sangh-moon bring victory to all. (9) The Sangh-sun--The sun-like sangh has dimmed the twinkling of 4 stars and planets that are the groups of dogmatic followers of falsehood. It is ever brilliant with the radiant fire of austerity. It is removing the darkness of the world by spreading the light of rights knowledge. (10) The Sangh-sea-This sangh-sea has jumping waves of basic virtues (five great vows) and secondary virtues (clemency etc.). Self- 46 study and pursuit of virtues in the form of crocodiles are destroying pursuit of vices in the form of smaller marine animals. It is rich with the gems of conduct. May this sangh-sea bring victory to all. (11) The Sangh-lotus-This sangh-lotus is unspoiled by slime that is in 4 karma. It blooms on the long tubular stalk that is scriptural C knowledge. It has five stamens that are great-vows. It is filled with pollen that are virtues and over which hum bumble-bees that are 5 shravaks. It has thousands of petals that are shramans and it is in 5 Wan bloom always due to the rays of the sun that is Arihant Bhagavan. (8) 55555555555555555555555555555550 95Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan U55 21

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+ phA artha- saMgha nirmala candramA ke samAna hai| yaha saMghacandra tapa evaM saMyamarUpI mRga ke lAMchana (cihna) se yukta hai / akriyAvAdI ( mithyAtvI) rUpa rAhu isako kabhI grasa nahIM skte| nirmala samyaktvarUpI cA~danI se jisakI zobhA bar3ha rahI hai aisA saMghacandra sadA sabake lie jayakArI ho| PICIZIE LE LE LE LE LE LE LE LE LE VE LE LE LA LE IS LE LELE LE LC LE nd boot and th The sangh is like the pure white moon. This sangh-moon has antelope like signs of austerity and discipline. The eclipse of falsehood can never shadow it. May this sangh-moon, which is radiant with the light of samyaktua, bring victory to all. saMghasUrya stuti PANEGYRIC OF THE SANGH-SUN artha- saMgha sUrya ke samAna hai| saMgharUpI sUrya ne para - tIrtha (ekAnta mithyAvAdI) rUpa graha tAroM ko prabhAhIna kara diyA hai| yaha taparUpa prakhara teja se sadA dedIpyamAna hai | samyagjJAna kA prakAza phailAkara jagat kA aMdhakAra dUra kara rahA hai| aisA indriya- damana va upazamabhAva rUpa saMghasUrya sadA kalyANakArI ho / stutiyAM 10 : paratitthiya-gahapahanAsagassa, tvtey-dittlesps| nANujjoyassa jae, bhaddaM damasaMgha-sUrassa // The sangh is like the sun. The sun-like sangh has dimmed the twinkling of stars and planets that are the groups of dogmatic followers of falsehood. It is ever brilliant with the radiant fire of austerity. It is removing the darkness of the world by spreading the light of right knowledge. May this sangh-sun, which is the embodiment of discipline of senses and control of desires, ameliorate all. saMghasamudra stuti PANEGYRIC OF THE SANGH-SEA artha- saMgha eka samudra ke samAna hai| saMyama meM dhRti (dhairya) rUpI jisakI vizAla sudRr3ha velA ( taTa - kinArA) hai / jo svAdhyAya ( zubha yoga ) rUpa magaramaccha Adi se vyApta hai, jo 11 : bhaddaM dhiI - velA - parigayassa, sajjhAya-joga-magarassa / akkhohassa bhagavao, saMgha-samuddassa ruMdassa // ( 9 ) 54 0 5 5 55 46 4 5 6 5 5 5 5 ! 4 F S S 4 4 5 6 7 0 5 5 555 554 Panegyrics +5 55555555550

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AEEEEEEEEEEEEman555555555555550 OM karmarUpa laghu jIvoM kA vidAraNa karane meM samartha haiN| zubha dhyAnarUpa maNiyoM ke vaibhava se jo sampanna hai aura parISaha-upasargarUpI jala jIvoM se jo akSobhya hai, aisA saMghasamudra Apake lie kalyANakArI ho| The sangh is like a sea. It has perseverance in discipline as s its expansive shore, it is infested with self-study (pursuit of Vi virtues) as its marine animals like crocodiles that consume 5 smaller beings that are karmas. It is rich with pious thoughts or fi meditation that are its pearls and it is undisturbed by afflictions that are its marine beings. May such sangh-sea ameliorate all. Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhi saMghamahAmandarastuti PANEGYRIC OF THE SANGH-MOUNTAIN 12 : sammaiMsaNa-varavaDara, dddh-ruuddh-gaaddhaavgaaddhpeddhss| dhmm-vr-rynnmNddiy-caamiiyr-mehlaagss| 13 : niymuusiyknny-silaaylujjljlNt-citt-kuuddss| nNdnnvnn-mnnhrsurbhi-siilgNdhuddhmaayss|| 14 : jIvadayA-sundara kaMdarudariya, munnivr-miNdinnss| heusydhaaupglNt-rynndittoshiguhss|| 15 : sNvrvr-jlpgliy-ujjhrpviraaymaannhaarss| sAvagajaNa-pauraravaMta-mora naccaMta kuhrss|| 16 : viNayanayappavara muNivara, phurNt-vijjujjlNtsihrss| viviha-guNa-kapparukkhagA, phlbhrkusumaaulvnnss| 17 : nANavara-rayaNa-dippaMta, kNtveruliy-vimlcuulss| vaMdAmi viNayapaNao, sNgh-mhaamndrgiriss|| __ artha-saMgha mahAmandara giri ke samAna hai| isa mandara giri kI bhUpIThikA (AdhArazilA) samyagdarzanarUpI vajraratnoM (hIrA) se banI hai, jo zaMkAdi chidroM se rahita hone se Thosa hai| usakI tatvarucirUpa gaharI jar3eM haiN| jo dharmarUpI ratnoM (cAritrika guNoM) se maMDita hai, kSamA 5 Adi guNoM kI svarNa-mekhalA se yukta hai| + zrI nandIsUtra ( 10 ) Zhong Wan Wan Wan Wan Le Le Dang Lao %55555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fTing Ting Le Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Shri Nandisutra

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phrafa Wan 5555555555! phra indriya evaM mana kA damanarUpa niyama damanarUpa niyama jisakA svarNamaya zilAtala hai| zubha adhyavasAya yukta udAtta citta jisake U~ce kUTa (zikhara) haiN| jahA~ santoSarUpI nandanavana hai, jisameM zIlarUpI sugandha mahaka rahI hai| jisameM jIvadayArUpI sundara kandarAe~ ( guphAe~) haiM, jahA~ paravAdIrUpa mRgoM para vijaya prApta karane vAle munigaNarUpI sihoM kA nivAsa hai| hetu evaM yuktirUpa dhAtuoM se jisakI prabhA bar3ha rahI hai| jo aTThAIsa prakAra kI labdhirUpa auSadhiyoM se yukta hai tathA jahA~ dharma pravacanazAlArUpa kandarAe~ haiN| saMvararUpa jala ke nirmala jharane jahA~ pravAhita ho rahe haiM / jahA~ zrAvakajanarUpI mayUra Wan 5 Ananda vibhora hokara nRtya karate hue pratipala paMcaparameSThI kA stuti gAna kara rahe haiM, jinakI madhura dhvaniyoM se vaha pravacana sthalarUpa guphA mukharita ho rahI hai / vinaya guNa se yukta vinamra ( jhuke hue) munijanoM kI kIrtirUpI vidyut kI camaka se saMghameru ke zikhara camaka rahe haiN| aneka prakAra ke mUlaguNa- uttaraguNoM se yukta munijana jahA~ kalpavRkSa ke samAna zobhita hote haiN| jina para dharmarUpI (vinaya, kSamAdi vividha guNa vAle) phUla aura phala lage hue haiN| muniyoM ke samUha vividha vanoM kI taraha jana- jana hetu Azraya sthala bane hue haiN| samyagjJAnarUpI zreSTha ratna usa giri kI vaiDUryamayI ( lasaniyA) cUlA jaise pratIta hote aise saMgharUpI mahAmandara giri ko maiM vinayapUrvaka vandana karatA huuN| The sangh is like the Maha-mandar mountain. The base of this great mountain is made up of diamonds of right perception and which is free of cleavages like doubt. It has deep foundation of interest in fundamentals. It is embellished with the gems of dharma (virtues of character) and it has a golden girdle of virtues like magnanimity. It has outcrops of rocks of the vows of subduing senses and mind. The lofty attitude of pursuit of virtues form its cliffs. It has the Nandan forest of contentment which is filled with the fragrance of chaste disposition. It has beautiful caves of clemency (jiva-daya) where dwell the lion-like ascetics who overpower the deer-like antagonists. The metals of reason and theme add to its splendor. It abounds in herbs of twenty eight types of labdhis (special skills, prastutiyAM ( 11 ) Panegyrics @5555555555555555555t phra

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*555555545455 NA LE HO attainments or powers). There are caverns of discourse halls Wan scattered around it. . Pure streams of samvar (to stop the inflow of karmas by 5 controlling the desires) flow here. Pea-cock like shravaks dance here in ecstasy and sing hymns of five ultimate benefactors every moment. Echo of these musical sounds emanate from the caverns of discourse halls. The cliffs of the sangh-mountain are resplendent with the sparks of glory of the self-effacing ascetics who effuse with the 44 virtue of humbleness. It is beautified by the wish-fulfilling trees that are the ascetics having basic and auxiliary attributes of - asceticism. These trees are loaded with flowers and fruits of Si religious conduct (humbleness, forgiveness etc.). Jungle like clusters of these trees that are ascetics have become places of 5 shelter for masses. The best of the gems, the right knowledge, appears like its 5 highest peak made up of cat's-eye. I offer my humble obeisance to such Maha-mandar mountain like sangh. vivecana-zrIsaMgha ko meru giri kI upamA dekara usakI vandanA kI gaI hai| meru parvata jambUdvIpa ke madhya bhAga meM sthita hai tathA pRthvI meM eka hajAra yojana gaharA tathA ninyAnave hajAra yojana OM U~cA hai| mana meM usakA vyAsa dasa hajAra yojana hai| usa para cAra vizAla sundara ramaNIya vana haiM-OM 5 (1) bhadrazAnnavana (pRthvItala para cAroM ora phailA huA), (2) nandanavana (pA~ca sau yojana Upara), (3) somanasavana (usase 62,500 yojana U~cA), (4) pANDukavana (usase 35,000 yojana OM uuNcaa)| usake tIna kaNDaka haiM-rajatamaya, svarNamaya aura vividha rtnmy| isakI coTI (cUlA) cAlIsa yojana kI hai| yaha parvata vizva meM sabase U~ce parvatoM meM hai| (citra saM. 4 dekheM) Wan saMgha ko meru parvata kI upamA isa prakAra dI gaI hai-samyagdarzana isakI AdhArazilA hai| zama, dama, niyama, upazama Adi svarNazilAe~ haiN| ucca zubha adhyavasAyarUpa U~ce kUTa (zikhara) haiN| svAdhyAya, zIla, santoSa Adi isake nandanavana haiM jahA~ Akara deva evaM manuSyagaNa Ananda kA 5 + anubhava karate haiN| AmarSa Adi 28 labdhiyA~ isa parvata kI divya auSadhiyA~ haiN| munijana kalpavRkSa ke samAna haiN| yahA~ saMvara cAritrarUpa dharma ke vizuddha jala-prapAta (jharane) pravAhita ho rahe haiN| jisa ka prakAra meru parvata pralayakAlIna tUphAnoM se bhI niSprakampa rahatA hai usI prakAra yaha jinazAsana mithyAvAdiyoM ke kutarka prahAroM se kabhI prakampita nahIM hotaa| zrI nandIsUtra ( 12 ) Shri Nandisutra Zhong Duan Duan Duan Duan Yu Fang Wu Bu De Duan Duan Duan Duan Duan Bu Bu Zhu 5555555555559 SSSSSTing Ting Ting Ting Ting Ting Ting %%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Quan Jian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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4. sumerU giri kI pradakSiNA karatA huA jyotiScakra saMgha sumerU THE SANGH MOUNTAIN bhadrazAla vana paMDaga vana saumanasa vana nandana vana vaja ratnamayI bhU-pIThikA sumeru giri kI pradakSiNA karatA huA jyotiScakra Paraly SINGH

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Chang Chang Jun Bu Bu Sui Nan Nan Nan %%%%%%%Ya Ya Ya Ya Sui Nan Sheng Wan Nan Nan Nan %%%%%$Shen Tu | 4. citra paricaya Illustration No. 4 %%%%%%%Lan Tu %Zui %%%% saMgha sumeru yaha saMgharUpI sumeru cAritrarUpI svarNagiri ke samAna dIptimAna hai| isakI bhUpIThikA (talahaTI) samyagdarzanarUpa vajraratnoM se nirmita hai| isakI mUlaguNa rUpa svarNa mekhalA hai| saMyamarUpa svarNa jaise zilAtala hai| usa para santoSarUpI nandanavana hai| isa saMgharUpI merugiri kI kandarAoM (guphAoM) meM kubuddhi kutoM kA nAza karane vAle saMyamI zramaNarUpI siMha vicara rahe haiN| isa merugiri ke donoM ora saMvararUpI svaccha jala ke jharane jhara rahe haiN| zrAvakajanarUpI mayUra mastI meM jhUma rahe haiN| isa parvata para vinaya, saMyama, tapa Adi guNoM se yukta munijanarUpI kalpavRkSa haiN| isa prakAra kA saMgharUpI sumeru sadA jayavaMta ho||14-16|| %%% % %% % %% Tian Bao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting FFFFFE %%% % %%% THE SANGH SUMERU This sangh-sumeru has a golden glow like the golden peak that is right conduct. Its base is made up of diamonds of right perception. It has a golden girdle of basic virtues. It has golden outcrop of rocks of discipline where there are jungles of contentment. In its caves dwell the lion-like disciplined ascetics who destroy the baseless logic of antagonists. On its two sides flow pure streams of samvar. Pea-cock like shravaks dance here in ecstasy. It is resplendent with the wishfulfilling trees that are the ascetics having virtues like modesty, discipline and austerity. May this sanghmountain bring victory to all. (14-16) % % % % Zhu Bu Bu Bu Nan %%%% Fan Sui Nan Nan Nan Nan Nan Nan Nan Nan Nan Nan Sui Sui Sui Sui Nan Jiu Ya Ya Ya Ya Ya Sui Nan Sui Sui Sui Nan Nan Nan Nan Nan

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STILELE LE LG LG L454545454545454545454545454555656 Elaboration-This is a panegyric of the Shrisangh or the 5 f religious organization giving it the metaphor of the great Meru yo mountain (mythical). The details about this mountain as given in the fi scriptures are-It is located at the center of the Jambudveep. It is one thousand yojans (a linear measure) deep in the earth and ninety nine thousand yojans high. Its girth has a diameter of ten thousand yojans. It has four large and beautiful forests (1) Bhadrashal forest 4 15. (it is at the ground level all around the mountain), (2) Nanda 41 (at a height of five hundred yojans from the ground level), (3) 4 i Somanas forest (at a height of 62,500 yojans from Nandan forest, (4) i Panduk forest (at a height of 35,000 yojans from Somanas forest). It has a three sections filled with gold, silver and gems respectively. It has a peak forty yojans high. This is one of the highest mountains in 4 the world. (See Illustration 4) The metaphor of Meru mountain given to sangh is like this, Right perception is its base. Discipline, self-control, codes and 4 subduing of passions are its golden rocks. Sublime, pious pursuits are 4 its high cliffs. Self-study, chaste disposition, contentment etc. are its 45 5 forests that provide bliss to gods and human beings. Twenty eight ki types of labdhis (special skills, attainments or powers) including Amarsh (the healing touch) are the divine herbs found on this 5 mountain. The ascetics are like wish-fulfilling trees. Pure streams of samvar (the level of purity of attitude where the inflow of karmas is blocked) flow here. As the Meru mountain remains unmoved and 41 stable even in the midst of terrible hellish storms and deluge, so si remains this religious organization of the Jina amidst the verbal - tirade of the antagonists. Ting Ting Ting Ting Ting Ting Ting Ting Ting %F%%%%%%%%%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting anya prakAra se saMghamerukIstuti OTHER PANEGYRIC OF THE SANGH-MOUNTAIN 18 : guNa-rayaNujjalakaDayaM, siil-sugNdhi-tv-mNddiuddes| suya-bArasaMga-siharaM, saMghamahAmandaraM vNde|| ___artha-saMgharUpa meru giri kA madhya bhAga-samyagjJAna, samyagdarzana, samyakacAritrarUpa vividha OM ratnoM se dedIpyamAna hai| zIla kI sugaMdhi se tathA tapa kI zobhA se yaha maMDita hai| dvAdazAMga zrutarUpa uttuMga (U~ce) isake zikhara haiN| aise saMgharUpI mahAmandara giri ko maiM namaskAra i ant ZI stutiyAM (83) Panegyrics 04495455555555555495445494554545454545454545459594449 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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NW HIYFE EEEEEEEEEEE ARE RE REL LG The central part of this sangh-mountain is resplendent with 4 a variety of gems like right knowledge, right perception and 45 right conduct. It is filled with the fragrance of chaste disposition and the beauty of austerity. It has lofty peaks of twelve Angas (the primary canons). I offer my obeisance to such Maha45 mandar mountain like sangh. Si Suo Ting Ting Ting Zhe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting saMgha-stuti viSayaka upasaMhAra CONCLUSION OF THE SANGH PANEGYRIC 19 : nagara-raha-cakka-paume, cande sUre smudd-merummi| jo uvamijjai sayayaM, taM saMghaguNAyaraM vNde| artha-jaise 1. nagara, 2. ratha, 3. cakra, 4. padma, 5. candra, 6. sUrya, 7. samudra aura 8. meru giri ye apane-apane viziSTa guNoM se yukta haiN| zrIsaMgha bhI apane divya guNoM se usI prakAra viziSTa hai| usa guNoM ke samUha zrIsaMgha ko maiM vandanA karatA huuN| + A city, a chariot, a wheel, a lotus, the moon, the sun, a seath and the Meru mountain, all have their own special attributes. 56 The Shrisangh also has its divine attributes that make it $ unique. I offer my obeisance to the Shrisangh that is the abode of such attributes. . vivecana-ina sabhI upamAoM dvArA saMgha kI bhinna-bhinna vizeSatAe~ prakaTa kI gaI haiN| jaise nagara-surakSA kA sAdhana hai, usIprakAra sAdhakoM ke lie saMgha surakSA pradAna karatA hai| ratha-mArga kA OM anugamana karatA hai sAdhaka bhI jina-praNIta mArga ke anusAra calatA hai| cakra-vijaya rUpI lakSya kA pratIka hai| saMgha sAdhaka ko apane lakSya meM vijayazrI pradAna karAtA hai| padma-nirlepatA kA pratIka hai, candra-saumyatA aura zItalatA kA, sUrya-prakAza aura tejasvitA kA, samudra-vizAlatA OM aura akSubdhatA kA tathA sumeru parvata sthiratA aura aprakampatA kaa| saMgha meM ukta sabhI vizeSatAe~ 5 vidyamAna haiN| 5 Elaboration-Various special qualities of sangh have been 5 expresed by using these metaphors 45 As a city is a means of protection for citizens, so is sangh for the 45 practicers or ascetics and shravaks. As a chariot moves on a path so # does a practicer on the path shown by the Jina. As chakra (disc seapon) is a means of victory or attainment of a goal, so is sangh that %Dui Ye Huo Si Zi Luo Si Di 5%Shu Guan Xu Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Xu Ji Luo Si Di An Hao Xie Xie Gei Nan Nan zrI nandIsUtra Shri Nandisutra Bu Bu Bu Bu Bu Bu Wan Jiu Xie Chang Xu Ye Hao Jin Zi Ye Ye Xiang Ye %%%%%%%

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- 1 WE LICE LEAEEEEEE ALYSTEM E O helps the ascetic in attaining his goal. Lotus is the symbol of nonadhesion or detachmet. The moon is the symbol of serenity and cool. 4 The sun is the symbol of light and radiance. The sea is the symbol of 5 4 expanse and tranquility. And the Sumeru mountain is the symbol of stability and stillness. Sangh has all these qualities. caturviMzati jina-stuti PANEGYRIC OF THE TWENTY FOUR JINAS 20-21 : (vaMde) usabhaM ajiyaM saMbhavamabhinaMdaNa-sumaiM suppabhaM supaasN| sasipupphadaMtasIyala-sijjaMsaM vAsupujjaM c|| vimalamaNaMtaM ya dhamma saMtiM kuMthu araM ca malliM c| muNisuvvayaM nami nemiM pAsaM taha vaddhamANaM c|| artha-1. RSabha, 2. ajita, 3. saMbhava, 4. abhinandana, 5. sumati, 6. padmaprabha, 7. supArzva, 8. candraprabha, 9. suvidhi, 10. zItala, 11. zreyAMsa, 12. vAsupUjya, 13. vimala, 14. ananta, 15. dharma, 16. zAMti, 17. kuMthu, 18. ara, 19. malli, ke 520. munisuvrata, 21. nami, 22. nemi (ariSTanemi), 23. pArzva, evaM 24. vrddhmaan| vartamAna avasarpiNI kAla meM hue ina caubIsa tIrthaMkaroM ko maiM bhaktipUrvaka vandanA karatA huuN| I offer obeisance with reverence to these twenty four 5 Tirthankars of this regressive cycle of time-1. Rishabh, 2. Ajit, i $ 3. Sambhav, 4. Abhinandan, 5. Sumati, 6. Padmaprabh, 7. Suparshva, 8. Chandraprabh, 9. Suvidhi, 10. Sheetal, OM 11. Shreyans, 12. Vasupujya, 13. Vimal, 14. Anant, 15. Dharma, 16. Shanti, 17. Kunthu, 18. Ar, 19. Malli, 20. Munisuvrat, 21. Nami, 22. Nemi (Arishtanemi), 23. Parshva, and 4fi 24. Vardhaman. 55555555555555555555555% Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting 55555555555Bu : pAprastutiyAM Panegyrics 45 25555555555555555555555550

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Tai Chang Ting %BF%%% %Ji Chang Ni Ming Ming Qi Qi Pei Qi Kai %Fa E F Yun gaNadharAvali THE LIST OF GANADHARS 22-23 : paDhamittha iMdabhUI, bIe puNa hoi aggibhUi ti| taie ya vAubhUI, tao viyatte suhamme y|| maMDiya-moriyaputte, akaMpie ceva ayalabhAyA y| meyajje ya pahAse, gaNaharA hunti viirss| artha-antima tIrthaMkara bhagavAna mahAvIra ke gaNa kI vyavasthA karane vAle kramazaH gyAraha gaNadhara hue-1. indrabhUti, 2. agnibhUti, 3. vAyubhUti (tInoM sahodara), 4. vyakta, 5. sudharmA, 6. maNDitaputra, 7. maurya putra, 8. akampita, 9. acala bhrAtA, 10. metArya, aura 11. prbhaas| There were eleven Ganadhars (principal disciples) who managed the organization established by Bhagavan Mahavir31. Indrabhuti, 2. Agnibhuti, 3. Vayubhuti (these three were brothers), 4. Vyakt, 5. Sudharma, 6. Manditputra, 7.5 Mauryaputra, 8. Akampit, 9. Achal Bhrata, 10. Metarya, and 11. Prabhas. vivecana-dharmatIrtha kI sthApanA karane vAle vItarAga sarvajJa tIrthaMkara hote haiN| tIrtha sthApanA ke 5 samaya sabase pahale gaNadharoM ko muni dIkSA pradAna kI jAtI hai| ye apane yuga ke viziSTa pratibhA sampanna vyaktitva hote haiN| dIkSA lete hI gaNadhara labdhi ke prabhAva se inakA zrutajJAna vistRta hai ho jAtA hai aura ve tIrthaMkaradeva ke zrImukha se tripadI kA prathama pravacana sunakara use apanI prakhara OM prajJA dvArA vistAra dekara zruta-sampadA pravAhita karate haiN| tIrthaMkaradeva ke vacanoM ko AgamarUpa mAlA meM gUMthane kA kArya gaNadhara karate haiN| bhagavAna mahAvIra ke zAsanakAla meM gyAraha gaNadhara tathA : nau gaNa hue| inameM sabase jyeSTha prathama gaNadhara the indrabhUti gautm| paMcama gaNadhara the sudharmA jo 9 bhagavAna ke nirvANa pazcAt prathama paTTa para virAjamAna hue| vartamAna meM sabhI zramaNa gaNadhara sudharmA kI ziSya paramparA ke haiN| Elaboration-The Teerth (ford of religion) is established by they Tirthankars who are absolutely detached and omniscient. The first step taken at the time of establishing the Teerth is to formally initiate i the Gandhars. These are exceptionally talented individuals of their y period. As soon as they are initiated they acquire the Ganadhar 4 labdhi (a special power) which instantaneously expands their - 5 // zrI nandIsUtra ( 16 ) Shri Nandisutra i 95Deng Deng Deng Deng Deng Deng Deng Deng Dui Ye Ye Zhan Ye Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Jie Kong FisssssTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Huo Yu 5Sui 5Sui Sui Sui Sui Ya Ya Ya Ya Sui Sui Sui Sui Sui 5Sui 5Sui Sui 5Sui Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Dang Chang Shen 555 Ting Ting Ting Ting Ting Ting Ting -

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5FFFFFFssssssssssssTmEFLe Tuan Zai Lfi scriptural knowledge. They absorb the first utterance of the Tripadi (all knowledge compressed into three words) by the Tirthankars and, 45 with the help of their sharp intelligence, expand it into the stream of 4 1 much coveted scriptural knowledge. The work of translating the $ words into the chain of Agams is accomplished by the Ganadhars. In Hi Bhagavan Mahavir's order there were eleven Ganadhars and nine Ganas (groups within the organization). The senior most or the first Ganadhar was Indrabhuti Gautam. The fifth Ganadhar was Sudharma who became the first head of the order after the nirvana of 9 Bhagavan Mahavir. All the extant shramans (Jain ascetics) belong to of the lineage of disciples of Ganadhar Sudharma. Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Le Le Le Le Le Le Le 5FFFTing Ting Ting Ting Ting Ting Ting Ting Ting vIra-zAsana kI mahimA THE GLORY OF THE ORDER OF MAHAVIR 24 : nivvui-paha-sAsaNayaM, jayai sayA svv-bhaav-desnnyN| kusamaya-maya nAsaNayaM, jinniNdvr-viir-saasnnyN|| ___ artha-jinendra bhagavAna mahAvIra kA sarvotkRSTa tathA sarva hitakArI zAsana sadA jayavanta ho| vaha zAsana jo nirvANa ke nivRtti patha kA zAzvata pratipAdaka hai, sabhI tattvoM (jIva-ajIva) kA, sabhI bhAvoM kA prarUpaka/prakAzaka hai tathA kumArga va kutsita mAnyatAoM kI vikRtiyoM kA nAzaka hai| 5 May the best and the universally beneficent religious order of Bhagavan Mahavir be victorious. The order that ever propagates the pious path of renunciation and leads to nirvana; y reveals all the fundamentals (matter and life); reveals all forms and attitudes, and destroys evil path and the perversions of vile beliefs. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting De Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu (79 ) jagaNadharAvali $$$ $ The List of Ganadhars $$$$$$ $$$$55 $

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@e Wan phra Wan I pay homage to Sudharma Swami of the Agnivaishyayan gotra (clan), Jambu Swami of the Kashyap gotra, Prabhav Swami of the Katyayan gotra and Shayyambhav Swami of the 5 Vatsa gotra. yuga-pradhAna sthavira vandanA OBEISANCE TO THE ERA-LEADERS artha - agnivaizyAyana gotra ke sudharmA svAmI ko, kAzyapa gotra ke jambU svAmI ko, kAtyAyana gotra ke prabhava svAmI ko evaM vatsa gotra ke zayyambhava svAmI ko maiM vandanA karatA huuN| 25 : suhammaM aggivesANaM, jaMbU nAmaM ca kAsavaM / pabhavaM kaccAyaNaM vaMde, vacchaM sijjaMbhavaM tahA // pazcAt mahAvIra bhagavAna vivecana - paTTadhara paramparA - tIrthaMkara bhagavAna dvArA dharmatIrtha kI sthApanA ke pazcAt dharma-zAsana va saMgha kI vyavasthA kA bhAra unake pramukha ziSyoM - gaNadharoM para rahatA hai| tIrthaMkara ke nirvANa ke 5 yaha bhAra jisa mahApuruSa dvArA vahana kiyA jAtA hai vaha paTTadhara kahalAtA hai| bhagavAna ke nirvANa se pUrva unake nau gaNadhara kevalajJAna prApta kara mokSa jA cuke the| pAvApurI meM ke nirvANa ke tatkAla bAda gautama svAmI ko bhI kevalajJAna prApta ho gayA / sarvajJa kabhI paramparA kA vAhaka nahIM hotA, ataH gautama svAmI vidyamAna hone para bhI bhagavAna ke paTTadhara nahIM bne| isa uttaradAyitva kA vahana sudharmA svAmI ne kiyaa| ataH bhagavAna mahAvIra ke prathama paTTadhara sudharmA svAmI bne| isa pada meM bhagavAna mahAvIra kI mahAn paTTadhara paramparA ke AcAryoM kI vandanA gaI hai| zrI nandI sUtra Hi pa unakA Arya sudharmA svAmI - Arya sudharmA svAmI agnivaizyAyana gotrIya brAhmaNa parivAra meM janme the| unakI mAtA kA nAma bhahilA tathA pitA kA nAma dhammila thA tathA ve videha pradeza ke nivAsI the / janma samaya anumAnataH vIra nirvANa ke 80 varSa pUrva arthAt 607 I. pU. ke AsapAsa rahA hogaa| vidvAn pitA ke nikaTa abhUtapUrva medhAvAna sudharmA ne vaidika paramparA kI pracalita caudaha vidyAoM (veda, vedAMga, mImAMsA Adi ) kA jJAna prApta kiyA aura apane samaya ke mUrdhanya vidvAn ke rUpa meM pratiSThita ho gye| bhagavAna mahAvIra ke kevalajJAna-prApti ke pazcAt prathama pravacana meM 500 vi. pU. vaizAkha zuklA 11 ko sudharmA ne apane pA~ca sau ziSyoM sahita dIkSA kii| usa samaya unakI Ayu pacAsa varSa thii| unheM bhagavAna kA sAnnidhya tIsa varSa taka prApta aura isa kAla meM unhoMne bhagavAna mahAvIra dvArA pratipAdita tripadI ke AdhAra para dvAdazAMgI racanA kI jo jaina-paramparA ke AdhArabhUta Agama grantha bane / bhagavAna mahAvIra ke nirvANa taka grahaNa 5 huA kI ( 18 ) 195555555 Shri Nandisutra fafafa ka 555

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ED $555555555555555555555555 56 anya sabhI gaNadharoM kI ziSya-paramparA kA bhAra bhI Arya sudharmA grahaNa kara cuke the| bAraha varSa taka paTTadhara rahane ke pazcAt unheM vI. ni. 12veM varSa (457 vi. pU., 514 I. pU.) meM 5 ma kevalajJAna prApta huaa| lagabhaga sau varSa kI Ayu meM ApakA nirvANa vI. ni. 20 (449 vi. pU., 506 I. pU.) meM rAjagRha ke vaibhAragiri para eka mAsa ke anazanapUrvaka huaa| ____ Arya jambU svAmI-sudharmA svAmI ke paTTadhara ziSya jambU svAmI the| bhagavAna mahAvIra ke nirvANa se solaha varSa pUrva (543 I. pU.) rAjagRha ke eka samRddha vaizya parivAra meM inakA janma // kA huA thaa| inake pitA seTha RSabhadatta the aura mAtA thI dhAriNI devii| garbha dhAraNa ke samaya mAtA dhAriNI ne pA~ca divya svapna dekhe the-(1) anazanapUrvaka nirdhUma agni, (2) kamala sarovara, (3) ke pake dhAna ke kheta, (4) cAra dA~toM se yukta zveta gajarAja, aura (5) zreSTha jambU phl| yathAsamaya putra-janma hone ke pazcAt usakA nAma jambUkumAra rakhA gyaa| solaha varSa kI Ayu meM sudharmA svAmI kA pravacana suna unheM vairAgya utpanna ho gayA thaa| dIkSA lene hetu jaba mAtA-pitA se AjJA // lene gaye to unhoMne aneka prakAra se jambU ko samajhAne kI ceSTA kI para ve apane nizcaya para aTala rhe| antataH mAtA ne anunaya kiyA ki "jambU, yadi unakI eka abhilASA pUrI kara deM OM to ve svayaM bhI jambUkumAra ke sAtha hI dIkSA le leNgii|" jambU ne isa vacana ke sAtha AjJA mAna lI ki abhilASA pUrI hone para ve punaH unake mArga kI bAdhAe~ utpanna nahIM kreNgii| ja mAtA-pitA ne apanI abhilASA pUrNa karane ke lie sundara guNavatI kanyAoM se jambU kA vivAha kara diyaa| mAtA-pitA ke Agraha se unhoMne vivAha to kara liyA kintu usI rAtri apanI OM AThoM paliyoM ko itanA hRdayasparzI dharmopadeza diyA ki AThoM hI navavivAhitAoM kA mana saMsAra ke se virakta ho gyaa| jambU ke isa upadeza ko unake yahA~ corI karane AyA dasyu prabhava bhI suna - rahA thA, use bhI upadeza sunakara vairAgya utpanna ho gyaa| prAtaHkAla jambU ne prabhava tathA unake ke sAthiyoM sahita kula 527 vyaktiyoM ke sAtha 469 vi. pU. meM rAjagRha meM virAjita sudharmA svAmI ke pAsa dIkSA grahaNa kara lii| isa dIkSA samAroha meM magadhapati kUNika bhI apanI vizAla OM rAja-pariSad ke sAtha upasthita thaa| bAraha varSa taka unhoMne sudharmA svAmI ke pAsa samasta AgamoM kA talasparzI jJAna prApta kiyA aura unake kevalajJAna ke pazcAt sudharmA svAmI ke paTTa para AsIna hue| vI. ni. 20 (vi. pU. 449 yA 450) meM kevalajJAna prApta huA aura vI. ni. 64 (405 vi. pU., 462 I. pU.) meM unakA nirvANa huaa| jambU svAmI isa avasarpiNI kAla ke antima kevalajJAnI mAne jAte haiN| ___Arya prabhava svAmI-jambU svAmI ke paTTa para Aye Arya prabhava svaamii| ApakI dIkSA bhI Arya sudharmA ke pAsa huI thii| yadyapi ye vindhyapradeza ke eka rAjA ke jyeSTha putra the, kintu pitA ke OM dvArA choTe bhAI ko uttarAdhikArI banA dene ke kAraNa kSubdha hokara dasyu bana gaye aura pA~ca sau // coroM ke adhinAyaka bhii| jambU kumAra ke ghara meM corI karate samaya unhIM ke upadeza se prabhava kA 5 OM hRdaya parivartana huA aura jambUkumAra ke sAtha dIkSA le lii| vI. ni. 64veM varSa meM unhoMne AcArya yuga-pradhAna sthavira vandanA ( 19 ) Obeisance of the Era-Leaders 4 $ 555555Sui Sui Sui Sui Mo Sui Mo Sui Mo Mo Sui %%%%%%Sui Sui Sui Ya Ya Ya Ting Ting Ting Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5Ting Ting Ting Ting Ting Ting Ting Le $$$$$$$$ $$Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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An Ya Ya Ya Si Ya Ya Lao Si Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng 555555%%%$ OM pada grahaNa kiyaa| unheM sabhI aMga zAstroM kA jJAna thaa| bhagavAna mahAvIra kI paramparA ke ve prathama zrutakevalI the| inakA nirvANa vI. ni. 75 (394 vi. pU., 451 I. pU. ) meM lagabhaga 105 varSa kI Ayu meM huaa| a Arya zayyambhava svAmI-inakA janma rAjagRha ke eka vatsagotrIya brAhmaNa parivAra meM huA thaa| ye vedoM ke gahana jJAtA the para utane hI abhimAnI bhii| Arya prabhava svAmI ko jaba apane fa uttarAdhikArI pada ke upayukta koI vidvAn ziSya nahIM milA to unhoMne zramaNetara vidvAnoM kI hai khoja kii| eka bAra yajJa karate samaya Arya zayyambhava bhaTTa ne zramaNoM se sunA ki tattva ko koI nahIM jaantaa| isa para ve yaha nizcita karane ke lie ki zramaNa-paramparA ke zIrSastha AcArya bhI OM tattva ko jAnate haiM yA nahIM, Arya prabhava ke pAsa aaye| Arya prabhava ne unheM tattva-bodha diyA aura ke ve ziSya bana gye| zayyambhava medhAvI to the hI, Arya prabhava ne unheM dvAdazAMgI kA sampUrNa jJAnA diyA aura apanA uttarAdhikArI bnaayaa| aTThAIsa varSIya zayyambhava ke gRhastha jIvana-tyAga ke OM samaya unakI patnI garbhavatI thii| ataH pitA-putra paraspara aparicita hI the| bar3hatI Ayu ke sA + putra ke mana meM apane pitA kA sneha pAne kI lalaka bhI bar3hatI gii| bAlaka manaka jaba prathama bAra pitA se milane gayA to Arya zayyambhava ne use apanA paricaya nahIM diyA apitu usakI adhyAtma+ sAdhanA ke prati ruci dekhakara use pratibodha diyaa| bAlaka manaka ATha varSa kI avasthA meM hI dIkSita ho gyaa| Arya zayyambhava ko jyotiSa jJAna ke AdhAra para yaha AbhAsa huA ki vAlaka alpAyu hai| yaha jAnakara unhoMne apane pUrva jJAna ke AdhAra para dazavaikAlikasUtra kI racanA kii| OM jaina-paramparA meM Aja bhI yaha grantha bahuta samAdRta va pracalita hai| teIsa varSa taka yuga-pradhAna rahe + Arya zayyambhava ne vI. ni. 98 (371 vi. pU., 428 I. pU.) meM bAsaTha varSa kI Ayu meM deha tyAga kiyaa| Apake samaya meM magadha para nandavaMza kA rAjya thaa| Elaboration-After the founding of the religious ford by the Tirthankar the responsibility of the management of the religious 5 order and organization rests with his principal disciples, the 4 Ganadharas. The man who shoulders this responsibility after the 4 nirvana of the Tirthankar is known as Pattadhar (Head of the Order). Nine of his chief disciples had attained omniscience and were # liberated before the nirvana of Bhagavan Mahavir. In Pavapuri, Gautam Swami also became omniscient immediately after the E nirvana of Bhagavan Mahavir. An omniscient, as a rule, is never at 45 carrier of any tradition; as such, although alive, Gautam Swami did 45 not become the head of the order. The responsibility of carrying on the religious tradition established by Bhagavan Mahavir came to Sudharma Swami making him the first Head of the Order. This is the panegyric of the Acharyas belonging to the glorious lineage of heads of the order of Bhagavan Mahavir. Qi Bu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9sfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $ $$$$$$$$$ OM zrI nandIsUtra ( 20 ) Shri Nandisutra 15 59555555555555550 O+

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ELLE ET LE 445 446 447 44 45 46 45 44 45 46 45 446944544550 u Arya Sudharma Swami-Arya Sudharma Swami was born into La Brahman family of Agnivaishyayan gotra. The names of his mother 41 1 and father were Bhaddila and Dhammil respectively and they lived in i 5 the Videh area. The period of his birth is estimated to be around 80 5 B.V.N. (Before Vir Nirvana) (607 B.C.). Extremely talented Sudharma received the traditional Vedic knowledge of fourteen subjects (Veda, 4 Vedanga, Mimamsa etc.) from his scholarly father and established si 5 himself as a front line Vedic scholar of his time. Sudharma got 9 initiated with his five hundred disciples during the first post Kewal- 9 jnana discourse of Bhagavan Mahavir on Vaishakh Shukla 11, 500 5 9 B.V. (Before the beginning of the Vikram era) At that time his age was in fifty years. He got to spend three years with Bhagavan Mahavir and 5 4 during this period, based on the Tripadi (tripod; the popular name 9 given to the essence of Bhagavan Mahavir's discourse), he authored i the twelve Angas which became the principal canons of the Jain 5 tradition. Arya Sudharma had also taken over the control of the lineage of disciples of all the other Ganadhars by the time of Bhagavan Mahavir's nirvana. After remaining the Head of the Order 4 Si for twelve years he attained omniscience in 12 A.N.M. (After the fi 4 Nirvana of Mahavir) (457 B.V., 514 B.C.). He got nirvana at the age of 4 #1 approximately one hundred years on Vaibharagiri hills near Rajagriha after observing a month long fast in 20 A.N.M. (449 B.V., 506 B.C.). Arya Jambu Swami-The successor of Sudharma Swami as the si Head of the Order was Jambu Swami. He was born in a wealthy merchant family of Rajagriha in 16 B.V.N. (543 B.C.). The names of his father and mother were merchant Rishabhdatt and Dharini Devi i respectively. When she conceived, mother Dharini had seen five 4 divine dreams - 1. smokeless fire, 2. a lotus-pond, 3. farms with ripe 4 41 harvest, 4. a white elephant with four tusks, and 5. a jambu fruit of 5 best quality. In due course, when she gave birth to a son he was so named Jambu Kumar. He became detached after listening to a discourse of Sudharma Swami when he was sixteen years old. When he approached his parents to seek permission for getting initiated they tried to dissuade him but he remained firm on his resolve. As a last resort his mother requested him that if he fulfilled just one of her wishes, she will also get initiated with him. Jambu agreed with a condition that once her wish was fulfilled she would not create 55 hurdles in his path. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4141414141414141414141414141414141 4441 Ting Ting Ting Ting Ting Ting F yuga-pradhAna sthavira vandanA (28) Obeisance of the Era-Leaders 4 55Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Le Chang Sui Ling Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Lie Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Fang Bu 555555 According to their wish the parents arranged for Jambu's marriage with eight beautiful and virtuous girls. Although he 4 married due to intense pressure from his parents-during his first 5 S night he gave such a touching spiritual discourse to his eight wives that they became detached from all mundane activities. A notorious thief, Prabhav, who had entered Jambu's house, also happened to listen to this discourse. This thief also got detached. Next morning Jambu took diksha (the process of getting initiated) from Sudharma Swami, who was in Rajagriha at that time, along with 527 persons $ including Prabhav and his fellow thieves (469 B.C.). This initiation si ceremony was attended by the Magadh king Kunik and his large council of ministers besides the prominent citizens of Rajagriha. For 45 twelve years Jambu remained under tutelage of Sudharma Swami 4 and acquired profound knowledge of all the canons. After Sudharma 5 Swami became omniscient Jambu succeeded him as the Head of the * Order. Jambu became omniscient in 20 A.N.M. (449 or 450 B.V.) and 51 got nirvana in 64 A.N.M. (405 B.V., 462 B.C.). Jambu Swami is believed to be the last omniscient of this cycle of time. i Arya Prabhav Swami-Arya Prabhav Swami succeeded Jambu Swami as Head of the Order. He also was initiated by Sudharma Swami. He was a prince from the Vindhya area in western India, but 4 as his father made the younger son the heir apparent, Prabhav left his kingdom and became a bandit. When he went to the house of 41 Jambu with an intention to steal, he listened to the discourse of Jambu and had a change of heart. He then became an ascetic along with Jambu. He became the Head of the Order, Acharya, in the year 64 A.N.M. He had absorbed all the knowledge of the canons. He was the first Shrut Kevali in Mahavir's tradition. (Shrut Kevali is the 4 person who has complete literal knowledge of all the Angas including 4 the fourteen sublime ones.) He left his mundane body in the year 75 A.N.M. (395 B.V., 451 B.C.). 4 Arya Shayyambhav Swami-He was born in a Brahman family 44 of Rajagriha belonging to Vatsa gotra. He was a profound scholar of 5 the Vedas, but a conceited person. When among his disciples, Ary Prabhav did not find a capable and scholarly person suitable to take charge of the order, he looked around for someone from other schools. One day while he was busy in Yajna rituals Shayyambhav heard a 45 5 comment from some shramans that no one present there had the 41 $$$Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Chu $$$$$$$$ Ting Ting Ting FTing Ting Ting Ting Ting Ting F6 zrI nandIsUtra (PP) Shri Nandisutra Zhong Chang Shen Xian Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Xian Huo Wu 5%De $$

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Gong Ting Ting Ting Ting Ting Ting Le Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . IP Z % % % %% %% %%%% %% % % % 41 knowledge of the fundamentals. This inspired the irked Shayyambhav to go to Arya Prabhav, the then head of the shramans. and find out if the shramans had the true knowledge of the si 4 fundamentals. Arya Prabhav gave him the knowledge of the 4 fundamentals and made him a disciple. As Shayyambhav was already a brilliant scholar, Arya Prabhav imparted all the knowledge of the twelve Angas to him and made him the successor. At the time of his renunciation, Shayyambhav was twenty eight 4 years old and his wife was pregnant. Therefore the father and the son were not acquainted with each other. The desire to experience the love of his father grew with age within the son's mind. However, at last when child Manak came to Shayyambhav in search of his father, Shayyambhav did not reveal his identity but gave an impressive si religious discourse. Child Manak became an ascetic at the age of a eight vears. Through his knowledge of astrology, it was revealed on :Shayyambhav that the child had a very short life span. This inspired him to create the Dashavaikalika Sutra based on his knowledge of 4 the canons. This work became very popular in the later Jain tradition. After remaining head of the order for twenty three years, $ Shayyambhav expired in the year 98 A.N.M. (371 B.V., 428 B.C.) when he was sixty two years old. During his times the state of Magadh was ruled by the Nand family. 26 : jasabhadaM tuMgiyaM vaMde, saMbhUyaM ceva maaddhrN| bhaddabAhuM ca pAinnaM, thUlabhadaM ca goymN|| ___artha-tuMgika gotra ke Arya yazobhadra mADhara gotra ke Arya sambhUta vijaya, prAcIna gotra // ke AcArya bhadrabAhu aura gautama gotra ke AcArya sthUlabhadra ko maiM vandana karatA huuN| I pay homage to Arya Yashobhadra of the Tungik gotra, Arya Sambhoot Vijay of the Madhar gotra, Acharya Bhadrabahu of the s Prachin gotra and Acharya Sthoolbhadra of the Gautam gotra. zrutakevalI athavA caturdaza pUrvadhara paramparA vivecana-bhagavAna mahAvIra kI paTTadhara paramparA meM Arya sudharmA va Arya jambU do kevalajJAnI # hue| samaya ke sAtha-sAtha tathA tIrthaMkaroM se bar3hatI dUrI ke sAtha-sAtha jJAna kA hrAsa Arambha ho gayA aura kevalajJAna prApta hone kI saMbhAvanA samApta ho gii| jambU svAmI ke pazcAtvartI paTTadhara, AcArya kevalajJAnI to nahIM hue kintu unheM tIrthaMkara kI vANI arthAt caudaha pUrva sahita dvAdazAMgI / $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting yuga-pradhAna sthavira vandanA ( 23 ) Obeisance of the Era-Leaders 0555mamamamamamamamamamamama))))))))))))

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(5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55455555 5 5 5 5 555 Wan Wan Wan Wan Wan phra 5555555555555555555555 kA sampUrNa jJAna thaa| isa kAraNa ve zrutakevalI athavA caturdaza pUrvadhara khlaae| yaha paramparA AcArya bhadrabAhu taka calatI rahI / Arya yazobhadra - Arya yazobhadra kA janma tuMgika gotrIya brAhmaNa parivAra meM vI. ni. 36 (433 vi. pU., 490 I. pU.) meM huA thaa| ve karmakANDI vaidika paramparA ke apane samaya ke mUrdhanya vidvAn the| Arya zayyambhava ke pravacana se prabhAvita ho unhoMne bAIsa varSa kI Ayu meM dIkSA grahaNa kii| caudaha varSa taka apane guru ke nirdezana meM unhoMne sampUrNa aMgazAstroM kA pArAyaNa kiyaa| Arya zayyambhava ke dehAvasAna ke pazcAt ye chattIsa varSa kI Ayu meM AcArya bane / pacAsa varSa taka saphalatApUrvaka saMgha kA saMcAlana kara vI. ni. 148 (vi. pU. 321, I. pU. 378) meM inakA svargavAsa huaa| Arya yazobhadra ke samaya meM magadha meM AThaveM nanda kA rAjya thA aura aisI mAnyatA hai ki unhoMne nanda rAjAoM ko pratibodha diyA thaa| Arya yazobhadra ne jaina paramparA meM eka krAntikArI parivartana kiyA - paramparA meM prathama bAra unhoMne do ziSyoM ko AcArya pada pradAna kiyaa| Arya saMbhUtavijaya - Arya yazobhadra ke jyeSTha ziSya saMbhUtavijaya mADhara gotrIya brAhmaNa parivAra se the| Arya yazobhadra ke nikaTa sampUrNa zrutajJAna prApta kara Apa caturdaza pUrvadhara bane / itihAsa prasiddha magadha ke amAtya zakaTAra kA parivAra inhIM kA anuyAyI thaa| inakA dehAvasAna vI. ni. 156 (313 vi. pU., 370 I. pU.) meM huA / AcArya bhadrabAhu - Arya yazobhadra ke dUsare ziSya the AcArya bhadrabAhu / inakA janma pratiSThAnapura ( paiThana) ke prAcIna gotrIya brAhmaNa parivAra meM vI. ni. 94 (375 vi. pU., 432 I. pU.) meM huA thaa| apanI kula paramparA anusAra unhoMne aneka vidyAoM kA adhyayana kiyA, kintu vItarAga vANI ke prati unakA AkarSaNa yatheSTa hone se unhoMne vI. ni. 139 (330 vi. pU. 387 I. pU.) meM Arya yazobhadra ke pAsa zramaNa-dIkSA grahaNa kara lI / satraha varSa kI dIrgha samayAvadhi taka apane guru ke sAnnidhya meM unhoMne sampUrNa zrutajJAna prApta kiyA / Arya saMbhUtavijaya ke mahAprayANa ke pazcAt vI. ni. 156 meM ye AcArya bane aura paTTadhara pada prApta kiyA / yadyapi isa viSaya meM koI puSTa pramANa upalabdha nahIM hai kintu aneka antarrASTrIya khyAti prApta vidvAnoM tathA itihAsakAroM kA mata hai ki samrAT candragupta maurya AcArya bhadrabAhu ke ziSya the / kintu kAla-gaNanA ke anusAra ve isI nAma ke koI anya AcArya ho sakate haiM / Arya bhadrabAhu ke samaya meM bAraha varSa kA bhayaMkara duSkAla pdd'aa| bhikSopajIvI zramaNoM ko bhI bhikSA milane meM kaThinAI hone lagI | sAdhu-saMgha dhIre-dhIre chinna-bhinna ho gayA aura samudra taTa kI ora prayANa kara gyaa| adhyayana aura Agama AvRtti kI caryA bAdhita ho gaI aura isa dIrgha duSkAla ke prabhAva se zrutajJAna bhI chinna-bhinna ho gyaa| akAla jaba samApta huA taba samasta sAdhu-saMgha pATaliputra meM ekatra huA aura jisa-jisa ko jo kucha yAda thA vaha saba saMkalita kiyA gyaa| bArahaveM aMga, dRSTivAda kA saMkalana nahIM ho sakA / bhadrabAhu ko chor3a sampUrNa zrutajJAna-sampanna ( 24 ) zrI nandI sUtra 5 Shri Nandisutra Jian 1995 1995 1995 1995555555555555555555555555555555555555544 56

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OM ka koI zramaNa bacA nahIM thaa| ve svayaM nepAla kI parvatIya kandarAoM meM jAkara mahAprANa dhyAna meM sAdhanArata the| saMgha ke Agraha para ve kucha yogya pAtroM ko apanA zrutajJAna dene ko sahamata ho gaye / saMgha ne paoNca sau zramaNoM kA cayana kara unake pAsa bhejaa| isa kaThora jJAna-sAdhanA meM kevala Arya sthUlabhadra pUrNakAla taka saMlagna raha sake, anya sabhI lauTa aaye| sthUlabhadra bhI caudaha pUrvI meM se kevala dasa pUrvI (do vastu kama ) kA artha hI prApta kara sake zeSa cAra pUrvoM kA mAtra pATha hI unheM prApta huaa| zrI zrI 55555555555559555 UP C US LE IS LC LE LE LE LIFE CCCCCCCCCCC AcArya bhadrabAhu ne dvAdazAMgoM kI vAcanA ke atirikta chedasUtroM kI racanA bhI kii| ye grantha haiM- dshaashrutskndh| (kalpasUtra isa grantha ke AThaveM adhyayana kA vistAra hai), vRhatkalpa, vyavahArasUtra aura nizItha / antima zrutakevalI AcArya bhadrabAhu kA dehAvasAna kaliMga pradeza ke kumAra parvata para dhyAnAvasthA meM vI. ni. 170 ( 299 vi. pU., 356 I. pU.) meM huaa| Apake sAtha hI artha vAcanA kI dRSTi se zrutakevalI paramparA kA viccheda ho gyaa| Idad AcArya sthUlabhadra - gautama gotrIya sthUlabhadra kA janma magadha ke prasiddha brAhmaNa amAtya zakaTAla (zakaDAla, zakaTAra) ke ghara meM huA thA jo magadha rAjanIti kI dhurI the| inake sAta bahaneM thIM jo kAlAntara meM AcArya sambhUtavijaya ke pAsa hI dIkSita ho zramaNiyA~ bniiN| inakA choTA bhAI zrIyaka bhI magadha rAjya-sevA meM thA / yuvAvasthA meM sAMsArika vyavahAra kuzalatA kI zikSA hetu amAtya zakaTAla ne sthUlabhadra ko parama sundarI gaNikA (nartakI) kozA ke pAsa bhejA aura ve usa para Asakta ho vahIM raha gaye / bAraha varSa pazcAt zakaTAla kI kisI SaDyantra meM mRtyu ke uparAnta rAjA ne unheM mantrI pada dene ke lie bulAyA / rAjanaitika kucakra meM pitA kI mRtyu ke samAcAra se sthUlabhadra kI vicAradhArA hI badala gii| unhoMne saMsAra tyAga kara zramaNa banane kA nizcaya kara liyaa| vI. ni. 146 (323 vi. pU. 380 I. pU.) meM unhoMne AcArya saMbhUtavijaya ke pAsa dIkSA grahaNa kii| apane saMyama kI Atma-parIkSA hetu gaNikA kozA ke AvAsa para pAvasa vyatIta karane kI ghaTanA jaina itihAsa kI prasiddha ghaTanA hai| bAraha varSIya akAla ke pazcAt bikhare zrutajJAna ke saMkalana hetu pATaliputra meM zramaNa-sammelana Ayojaka sthUlabhadra hI the / gyAraha aMgoM ke saMkalana ke bAda 'dRSTivAda' kA jJAna prApta karane gaye pA~ca sau zramaNoM meM sthUlabhadra meM hI vaha zakti aura lagana thI ki ve bhadrabAhu se caudaha pUrvo kI vAcanA pA ske| jaba dasa pUrvoM kA sUtrAtmaka aura arthAtmaka jJAna ve prApta kara cuke the tabhI eka ghaTanA ghaTa gii| unakI sAta bahaneM, jo svayaM bhI zramaNiyA~ thIM, unakI zruta-ArAdhanA dekhane ko utsuka ho unake pAsa giiN| sthUlabhadra yaha bAta apane jJAna -bala se jAna gaye the| apanI bahanoM ke samakSa apanI sAdhanA kA camatkAra dikhAne ke lie siMha kA rUpa dhara kara baiTha gye| bahaneM bhaya se ThiThaka gaIM to ve apane svAbhAvika rUpa meM lauTa aaye| bahaneM apane bhAI kI zakti se camatkRta va garvita huiiN| 5 yuga-pradhAna sthavira vandanA ( 25 ) Obeisance of the Era-Leaders + fafa

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ALE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LES LE LE LE 555555555555555555555555555555555555555555555555 AcArya bhadrabAhu ne saba kucha jAna liyA / niSprayojana camatkAra dikhAnA saMyama kA skhalana hai| ataH ve sthUlabhadra se ruSTa ho gaye aura Age Agama vAcanA banda kara dI / sthUlabhadra ke kSamA mA~gane va anunaya-vinaya karane para zeSa cAra pUrvoM kA pATha to unheM batA diyA kintu artha nahIM batAyA / caturdaza pUrvadharoM kI paramparA yahIM samApta ho gii| sthUlabhadra prathama daza pUrvadhara the / saphalatApUrvaka saMgha saMcAlana aura zrutajJAna saMkalana ke kAryoM ko samarpita AcArya sthUlabhadra kA dehAvasAna vI. ni. 215 (254 vi. pU., 311 I. pU.) meM huA / Shrut Kevali or Chaturdash Purvadhar Lineage Elaboration-In the lineage of the heads of the order after Bhagavan Mahavir there were two omniscients-Arya Sudharma and Arya Jambu. With passage of time and increasing distance from the Wan Tirthankar there was a constant depletion of knowledge and the possibilities of attaining omniscience ended. The post Jambu Swami pattadhars did not become omniscients but they absorbed the complete knowledge contained in the words of the Tirthankar; in other words the tweleve Angas including the fourteen Purvas. That is why they were popularly known as Shrut-kewalis or Chaturdashpurvadhars. This tradition continued upto Acharya Bhadrabehu. zrI nandI sUtra Arya Yashobhadra-He was born in a Brahman family belonging to Tungik gotra in the year 36 A.N.M. (433 B.V., 390 B.C.). He was among the top scholars of his time in the ritualistic Vedic tradition. Deeply influenced by the discourses of Arya Shayyambhav, he took Diksha when he was twenty two years old. Under the direction of his guru he absorbed all the knowledge of the canons for fourteen years. He succeeded Arya Shayyambhav as Head of the Order at the age of thirty six years. After successfully managing the organization for fifty years he died in the year 148 A.N.M. (321 B.V., 378 B.C.). During his times the eighth Nand ruled over the state of Magadh. It is believed that he influenced the Nand rulers with his discourses. He brought about a revolutionary change in the Jain religious organization-for the first time Yashobhadra promoted two of his disciples to the position of Acharya. 55 5 55 ( 26 ) 5555555555555555555555555555555555 55 F Shri Nandisutra 45 Wan Wan Arya Sambhoot Vijay-The senior disciple of Arya Yashobhadra, Arya Sambhoot Vijay belonged to a Brahman family of Madhar gotra. He became a Chaturdash Purvadhar (the knower of the fourteen Purvas or sublime canons) after learning all the scriptural knowledge from Arya Yashobhadra. The members of the 5 555 Wan 5 5 Wan 45 Wan

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$5%Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ family of famous historical figure Shaktar, the prime minister of Magadh state, were his followers. He died in the year 156 A.N.M. 4 15 (313 B.V., 370 B.C.) Hi Acharya Bhadrabahu--The second disciple of Acharya - 5 Yashobhadra was Acharya Bhadrabahu. He was born in a Brahman family of Prachin gotra in Pratishthanpur (Paithan) in the year 94 5 A.N.M. (375 B.V., 432 B.C.). Following his family tradition he studied 5 4 numerous subjects but due to his profound liking for the tenets of i Vitaraga (the Detached or the Tirthankar) he became an ascetic disciple of Acharya Yashobhadra in the year 139 A.N.M. He studied under his guru for seventeen long years to acquire all scriptural knowledge. After the death of Arya Sambhoot Vijaya in the year 156 A.N.M. Acharya Bhadrabahu became the Head of the Order. Although there is no concrete evidence, many scholars and historians of international i 4 fame opine that emperor Chandragupta Maurya was a disciple of 5 41 Acharya Bhadrabahu. When we consider the periods of these two individuals it is evident that it must be some other Acharya of the 5 same name. During Bhadrabahu's time there was a devastating twelve-yeardrought. Collecting alms became difficult for shramans whose only means of living was alms. The ascetic order disintegrated and strayed 15 15 towards the sea shore. The system of studying and memorizing the 41 scriptures was disrupted. This long period of hardships caused the 4 Si diffusion of scriptural knowledge. When the conditions improved the 5 ascetic order assembled at Patliputra and made the Herculean effort e of compiling all that remained in the memory of the then extant 4 ascetics. The twelfth Anga titled Drishtivad could not be compiled. 4 Besides Bhadrabahu there was no ascetic scholar left, who had 4 si complete knowledge of the canons. Bhadrabahu was spending his 41 time in seclusion in Nepal, busy with his higher spiritual practices. On the request of the Sangh he agreed to impart all his knowledge to If some able students. The Sangh selected five hundred brilliant un 41 ascetics for this task and sent them to Nepal. Only Sthulibhadra 4 could complete this tough course, all the others returned much earlier. Even Sthulibhadra could not reach the prescribed level of discipline and as such he could absorb only ten (two chapters less) of - 4545454545454541441541414141414514414514641 41 41 41 41 41 41 415 yuga-pradhAna sthavira vandanA ( ple ) Obeisance of the Era-Leaders Zhong Zhan Bu Tong Chou Fa Huo Huo Huo Huo Huo Huo Yu Qi Huo %%%%%Lie Lie Huan Jing %%%$

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4540 Jin Xian Lu Lu Lu Lu Lu Zhan 5Fen 5555555555%%%%%%% the fourteen Purvas, complete with their text and meaning. Of the remaining four he could only memorize the text. 55 Besides imparting the education of the twelve canons, 1 Bhadrabahu also wrote the Chheda Sutras-Dashashrutaskandha 5 (The Kalpasutra is an elaboration of the eighth chapter of this work), * Vrihatkalpa, Vyavahar Sutra and Nisheeth. He died in the year 170 A.N.M. (299 B.V., 356 B.C.). With him the Shrutkevali lineage (those 55 55 who knew both the text and the meaning of all the fourteen Purvas) 5 became extinct. 5 Acharya Sthoolibhadra-He was born in a famous Brahman 4 \ family of Gautam gotra living in Magadh. He was the son of the si 5 illustrious minister Shakatar (Shakatal/Shakadal) who was the back #bone of Magadh politics. He had seven sisters, who later became - ascetics under Acharya Sambhoot Vijay. His younger brother, Shriyak, was in the state services. When he was young, 4 Sthulibhadra's father sent him to the divinely beautiful courtesan 4 Kosha to learn various facets of social behaviour. Infatuated with the i beauty of Kosha, Sthulibhadra stayed with her. It was only after twelve years that he came out of her house, when the king invited him to accept the post of prime minister, vacated due to the death of Shakatar. The news of the death of his father caused by some political conspiracy brought about a marked change in Sthulibhadra's attitude. He resolved to renounce the social life to become an ascetic. 5. In the year 146 A.N.M. (323 B.V., 380 B.C.) he took diksha from - Acharya Sambhoot Vijay. The story of his spending a monsoon-stay at 45 Kosha's residence in order to test his determination and discipline is 4i a popular saga in Jain history. Sthulibhadra was the organizer of the conference of ascetics called for the compilation of the canonical knowledge scattered due to t 4 twelve year drought. After compiling the eleven Angas, five hundred 41 ascetics were sent to Bhadrabahu for learning the twelfth, 4 Drishtivad. Only Sthulibhadra had the capability and determination 4 to learn Drishtivad. When he had acquired the complete knowledge of the text and the meaning of its ten chapters an incident occurred that 5 put an abrupt stop to his learning. 5 His seven sisters, who had become ascetic, became curious about his endeavour and planned a visit to see it for themselves. With the jazrI nandIsUtra ( 26 ) Shri Nandisutra Jin FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FsTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 45 $5Sui Sui Nan %%%Sui >> Zi Zhu Ya Ya Le Chang Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya

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Ting Ting Ting 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$Ting Ting Ting Ting Ting Ting Ting Ting $$$ $$$ $55%$ MELEELE45555555555555555555555550 help of his knowledge, Sthulibhadra came to know about their planned visit. In order to display his powers and to give his sisters a 4 surprise Sthulibhadra transformed himself into a lion and waited for 4 15 them. When his sisters came and stood rooted at the spot with fear he 4 regained his natural form. The sisters were astonished and filled with pride at this display of divine power by their brother. - Acharya Bhadrabahu came to know of all these happenings. The 45 4 display of miracles without some dire need is considered laxness in the ascetic conduct. The guru got annoyed with Sthulibhadra and stopped any further teaching of the Agams. After Sthulibhadra sincerely sought his forgiveness and beseeched him to continue the LF lessons Sthulibhadra was given just the text of the remaining four % Purvas and not the meaning. The Chaturdash Purvadhar lineage si 51 ended here. Sthulibhadra was the first Dash Purvadhar (knower of Si the ten Purvas). He was completely devoted to the tasks of organizir the religious order and compiling the canonical knowledge. Sthulibhadra died in the year 215 A.N.M. (254 B.V., 311 B.C.). 27 : elAvaccasagottaM, vaMdAmi mahAgiri sahatthiM c| __ tatto kosia-gottaM, bahulassa sarivvayaM vNde| ____ artha-elApatya gotrIya mahAgiri aura suhastI ko vandana karatA hU~ aura phira kauzika gotrIya bahula aura unake samAna Ayu vAle balissaha ko vandanA karatA huuN| 4. I pay homage to Mahagiri of the Elapatya gotra and Suhasti, and then to Ballissaha of the Kaushik gotra who was equal in age to Bahul. vivecana-AcArya sthUlabhadra se Arambha huI daza pUrvadhara paramparA lagabhaga 250 varSoM taka calI . aura usameM eka se eka prakANDa vidvAn AcArya hue| apane prabhAvaka aura tejasvI vyaktitva ke kAraNa ye yuga-pradhAna ke rUpa meM prasiddha hue| Arya mahAgiri-elApatya gotrIya Arya mahAgiri kA janma vI. ni. 145 (324 vi. pU., 381 9 I. pU.) meM hone kA anumAna hai| inake mAtA-pitA ke sambandha meM koI jAnakArI upalabdha nahIM hai, kevala yahI ullekha milatA hai ki inakI zaizava avasthA AryA yakSA ke nikaTa bItI thii| inhoMne OM AcArya sthUlabhadra ke nikaTa 30 varSa kI Ayu meM vI. ni. 175 (284 vi. pU., 341 I. pU.) meM OM dIkSA grahaNa kii| lagabhaga cAlIsa varSa taka apane guru ke nikaTa inhoMne sampUrNa zrutajJAna kA abhyAsa kiyA aura daza pUrvadhara bne| Arya sthUlabhadra ke dehAvasAna ke pazcAt vI. ni. 215 meM ye paTTadhara bane / mAnyatA yaha hai ki Arya sthUlabhadra ne inheM tathA Arya suhasti donoM ko hI AcArya pada de diyA hai yuga-pradhAna sthavira vandanA ( 29 ) Obeisance of the Era-Leaders O5555555555555555550 Bu Bu $$$ $$$$$$$$$ 55 $Ting Ting Ting Ting Ting Ting Ting Ting Ting $6 15

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ssss$Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting F AFLe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ye Ye Dao Jie Dian Dian Yi Yi Yi Yi Yi Shi Qi Dui Ling Bu Bu Zhu Bu Bu Jin 56 thA kintu paTTadhara Arya mahAgiri hI the| apane gurubhAI Arya suhasti tathA anya ziSyoM ko zrutajJAna ja de vidvAn banAne ke pazcAt Arya mahAgiri vizeSa sAdhanAoM meM saMlagna ho gaye kintu saMgha ke sAtha hI vihAra karate rhe| ve vizuddha AcAra ke sabala samarthaka va poSaka the tathA isameM kisI bhI prakAra hai kI zithilatA dikhAI par3ane para Arya suhasti ko Tokane meM bhI saMkoca nahIM karate the| inakA OM svargArohaNa vI. ni. 245 (224 vi. pU., 281 I. pU.) huaa| aitihAsika kAla gaNanA ke anusAra + Arya mahAgiri kA kAla samrATa candragupta maurya tathA unake putra bindusAra kA rAjya kAla thaa| Wan Arya suhastI-vAziSTa gotrIya Arya suhastI kA janma vI. ni. 191 (278 vi. pU., 335 // I. pU.) meM hone kA anumAna hai| Arya mahAgiri ke samAna hI inake mAtA-pitA kA nAmollekha bhI kahIM nahIM milatA aura inakI zaizava avasthA bhI AryA yakSA kI dekharekha meM bItI thii| inake dIkSA samaya ke viSaya meM matabheda hai kintu anumAnataH vaha vI. ni. 214-215 (255-254 vi. pU.,) meM huI hogii| ataH inhoMne zrutajJAna kA abhyAsa Arya sthUlabhadra tathA Arya mahAgiri donoM se OM prApta kiyA hogA aisA pratIta hotA hai| Arya mahAgiri ke sAtha hI AcArya pada diye jAne ke Wan kAraNa tathA unake viziSTa sAdhanAoM meM saMlagna rahane ke kAraNa aisA lagatA hai ki saMgha vyavasthA kA kArya Arya suhastI hI saMcAlita karate hoNge| vI. ni. 245 (224 vi. pU.,) meM Arya mahAgiri ke dehAvasAna ke bAda unakA svatantra zAsanakAla kA Arambha huaa| unhIM ke zAsanakAla Wan meM samrAT bindusAra ke paraloka gamana ke pazcAt samrATa azoka kA zAsanakAla Arambha huaa| azoka ke dIrgha zAsanakAla ke pazcAt unakA pautra samprati siMhAsana para ArUDha huaa| Arya OM suhastI ne samprati ko pratibodha diyaa| samrAT samprati kI jainadharma ke prati AsthA bahuta gaharI thii| unakA rAjyakAla jainadharma kA svarNakAla mAnA jAtA hai| samrATa samprati ne apane sampUrNa adhikAra kSetra meM jaina dharma kA pracura pracAra-prasAra krvaayaa| apanA 46 varSIya AcArya kAla pUrNa kara eka vizAla sugaThita ziSya parivAra ko chor3a vI. ni. 291 (178 vi. pU., 235 I. pU.) meM Apane mahAprayANa kiyaa| o AcArya suhastI ne saMgaThanAtmaka vyavasthA ke uddezya se AcArya pada ke Avazyaka karttavyoM evaM * adhikAroM ke tIna vibhAjana kiye-gaNadharavaMza, vAcakavaMza tathA yuga-pradhAna prmpraa| jainadharma-saMgha 5 ke itihAsa meM yaha eka mahattvapUrNa ghaTanA thii| kAla prabhAva se utpanna tathA saMbhAvita parivartanoM ko pahacAna kara saMgha ke bikharane kI saMbhAvanAoM ke pratikAra ke liye yaha pahalI saMgaThanAtmaka ma parikalpanA thii| F AcArya balissaha-kauzika gotrIya Arya balissaha ke viSaya meM vizeSa jAnakArI upalabdha nahIM Wan hai| ye Arya mahAgiri ke ziSya the tathA unhIM ke samAna AcAra-sAdhanA para vizeSa niSThA rakhate the| Arya mahAgiri ke dehAvasAna ke pazcAt ye unake gaNa ke pramukha gaNAcArya mAne gye| Wan Arya suhastI ne inheM zrutajJAna ke praur3ha vidvAn hone ke kAraNa sampUrNa saMgha kA vAcanAcArya niyukta kiyaa| inhoMne Agama jJAna ke pracAra-prasAra meM mahattvapUrNa yogadAna kiyA tathA zrutajJAna ko Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9 jazrI nandIsUtra ( 30 ) Shri Nandisutra Zhong 5Chang Xu Xian Wan %%%%%%%Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin De

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De Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le KE A LAS AS B $ } } } } }% %%%%%%%%% / vyavasthita karane meM bhI agraNI bhUmikA nibhaaii| anumAnataH inakA dehAvasAna vI. ni. 329 meM ma ma huaa| AcArya balissaha kA 24 varSa kA dIrgha vAcanAcArya kAla bhAratIya itihAsa meM bar3I uthala-puthala kA kAla rahA hai| maurya samrAToM, bindusAra, azoka va samprati ke suvarNa kAla aura phira kramazaH patana ke pazcAt puSyamitra zuMga kA krUra rAjyakAla Adi sabhI Arya balissaha ne OM dekhe| jaina saMskRti ke do sarvazreSTha kAla va kSetra samrAT samprati tathA kaliMgapati mahAmeghavAhana khAravela-bhI Arya balissaha ke samaya kI ghaTanAe~ haiN| Elaboration-The lineage of Dash Purvadhar starting with Acharya Sthulibhadra continued for about two hundred fifty years. It comprised of a galaxy of exemplary and great scholars each of whom became famous as Yuga-pradhan (leader of the era) because of his 4 41 towering personality and telling influence. Arya Mahagiri-The estimated period of the birth of Arya 4 Mahagiri of Elapatya gotra is 145 A.N.M. (324 B.V., 381 B.C.). No si 41 information is available about his parents. The only mention about 4 his early age is that he spent his childhood with Arya Yaksha. At the age of thirty years he was initiated by Acharya Sthulabhadra in the year 175 A.N.M. (284 B.V., 341 B.C.). For about forty years he studied 41 under his guru and acquired all the available scriptural knowledge to 'i become a Dash Purvadhar. After the death of Acharya Sthulibhadra he became the Head of the Order in the year 215 A.N.M. It is believed that Acharya Sthulibhadra promoted both him and Arya 15 Suhasti to the position of Acharya but the Head of the Order was 4 Arya Mahagiri. After imparting the scriptural knowledge to his fi colleague Arya Suhasti, and the disciples, Arya Mahagiri commenced i his special spiritual practices. However, he moved along with the group. He was a strict follower and supporter of purity of conduct and 5 never hesitated in advising Arya Suhasti if he saw any laxness. He 4 died in the year 245 A.N.M. (224 B.V., 281 B.C.). According to 4 4 historical chronology he was contemporary of both emperor Chandragupta Maurya and his son Bindusar. Arya Suhasti--The estimated period of the birth of Arya Suhasti k 41 of Vashishta gotra is 191 A.N.M. (278 B.V., 335 B.C.). As in the case i of Arya Mahagiri, no information is available about his parents. The only mention about his early age is that he spent his childhood with 4 Arya Yaksha. There is a difference of opinion about the period of his 4 $ initiation. However, the probable date should be somewhere between i 4545454545454545454545454545454545454545454545 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting 4 4 4 4 4 mayuga-pradhAna sthavira vandanA Obeisance of the Era-Leaders 45 Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Ma Yu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Nan Bao Nan %%%$

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Le $5Nian 55Sui You Si Si Yu Zhu Zhu Xin Ye Tong De Duan Huo Nan De Gei Pi Ye Ye Wai Ye Si Ha Si Ha Si 214-215 A.N.M. (255-254 B.V.,312-311 B.C.). Thus it appears that he 5 55 must have acquired the scriptural knowledge from Arya 5 Sthulibhadra as well as Arya Mahagiri. As he was made an Acharya 5 E along with Arya Suhasti, who commenced his higher practices, he must have taken over the responsibility of managing the Sangh. His independent management of the Sangh started in the year 245 A.N.M. (224 B.V., 281 B.C.) when Arya Mahagiri died. It was during 4 his reign over the religious organization that Bindusar died and fi Ashoka became the emperor. After the long reign of Ashoka, his grandson Samprati became the emperor. Arya Suhasti gave discourse 5 to Samprati and made him a devotee. Emperor Samprati had great faith in Jain religion. His reign is known as the golden period in Jain 4 history. Emperor Samprati enthusiastically worked for the spread of 4 41 Jainism throughout the area under his rule. 4 After remaining Acharya for 46 years and leaving behind a well 4 knit family of large number of disciples he died in the year 291 4 A.N.M. (178 B.V., 235 B.C.). 4 For the purpose of proper management of the religious order Arya 4 Suhasti made three divisions of the duties and rights resting in the 16 \i position of Acharya-Ganadhar lineage, Vachak lineage and Yuga- 5 pradhan lineage. It was an important mile stone in the history of the Jain religious organization. This was the first attempt to evolve a management system aimed at envisaging and countering the possible pressures of changing times that are responsible for disintegration of 56 the religious organization. Acharya Ballissaha-Not much information is available about us Acharya Ballissah of the Kaushik gotra. He was a disciple of Arya 4 Mahagiri and, like him, gave a special stress on practice of pure 4 41 conduct. After the death of Arya Mahagiri he became the Ganacharya ki $ (group chief) of his group. 4 Recognizing him as the most able scholar of scriptural knowledge, 4 Arya Suhasti made him the Vachanacharya (the head of the 4 scriptural scholars). He made important contribution towards spread ! 5 of the scriptural knowledge and played a leading role in compiling and editing of the scriptures. The estimated date of his demise is 329 LE A.N.M. The twenty four year period when Acharya Ballissah was the Vachanacharya was a period of turmoil in Indian history. Acharya 5 zrI nandIsUtra (37) Shri Nandisutra 4555555555555555555555555555555555555614545454545454545 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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86 Ballissah saw the golden periods of the Maurayan emperors Chandragupta, Bindusar and Samprati, there gradual fall followed by the cruel rule of Pushaymitra Shung. He was a witness to the two best periods in Jain history-the reigns of emperor Samprati and Maha Meghvahan Kharvel of Kalinga. Wan 556 28 : hAriyaguttaM sAiM ca vaMdimo hAriyaM ca sAmajjaM / vaMde kosiyagottaM, saMDillaM ajjajIyadharaM // artha-hArIta gotrIya svAti ko, hArIta gotrIya zrI zyAmAcArya ko vandana karatA hU~ aura vandanA karatA haeNU kauzika gotra ke Arya jItadhara zANDilya ko / I pay homage to Swati of Hareet gotra, Shyamacharya also of the Hareet gotra, and then to Arya Jeetdhar Shandilya of the Kaushik gotra. vivecana- AcArya suhastI ke pazcAt kArya-vibhAjana ke anusAra AcAryoM kI vibhinna paTTAvaliyA~ milatI haiM jinameM aneka mahattvapUrNa AcAryoM ke nAma haiN| yahA~ mukhyatayA vAcaka vaMza ( Agama vAcanA dene vAle) ke AcAryoM ke nAma haiN| Arya svAti - AcArya balirasaha ke pazcAt unake ziSya Arya svAti vAcanAcArya bane / ye hArIta gotrIya the| inake viSaya meM jAnakArI kA abhAva hai| inakA svargavAsa vI. ni. 335 - (134-133 vi. pU., 192 I. pU.) meM anumAnita hai| zyAmAcArya-inakA janma hArIta gotrIya parivAra meM vI. ni. 280 meM huA / 20 varSa kI avasthA meM inhoMne AcArya svAti ke pAsa dIkSA grahaNa kI / 35 varSa kI jJAna-sAdhanA ke pazcAt vI. ni. 335 meM vAcanAcArya tathA yuga-pradhAna bane / zyAmAcArya dravyAnuyoga ke apane samaya ke prakANDa vidvAn the| inhIM ko nigoda vyAkhyAtA kAlakAcArya prathama mAnA jAtA hai| saudharmendra ne sImaMdhara svAmI se Apake jJAna kI prazaMsA sunakara nigoda viSayaka prazna kara parama saMtoSa prApta kiyA thaa| Apane hI pannavaNA - prajJApanA sUtra kI racanA kI thI jo tattvajJAna kA anUThA bhaNDAra mAnA jAtA hai| zyAmAcArya kA kAryakAla bhAratIya itihAsa meM zramaNa paramparAoM ke virodha kA kAla rahA hai| puSyamitra zuMga dvArA yajJa paramparA kI punarsthApanA tathA jaina va bauddhoM para atyAcAra ke isa kaThina kAla meM zyAmAcArya ne zramaNa paramparA ko sthiratA pradAna karane kA kaThinatama kArya kiyaa| ApakA dehAvasAna vI. ni. 376 (93 vi. pU., 150 I. pU.) meM huA / Arya zANDilya (skaMdilAcArya ) - zyAmAcArya ke nidhana ke pazcAt vI. ni. 376 meM Arya zANDilya vAcanAcArya tathA yuga-pradhAnAcArya ke pada para pratiSThita hue| inakA janma vI. ni. 306 meM huA thA tathA dIkSA vI. ni. 328 (141 vi. pU.) meM / aisI mAnyatA hai ki jIta maryAdA nAmaka zAstra kI racanA karane tathA jIta vyavahAra kI pratipAlanA meM vizeSa jAgarUka rahane ke yuga-pradhAna sthavira vandanA ( 33 ) I IF S S IS F S S 4 F S S T F S -5 5 5 5 5 5 5 -5 4 5 5 5 5 5 5 5 5 G phra 55 55 555544555556 Obeisance of the Era-Leaders 5

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Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ke kAraNa inheM Arya jItadhara vizeSaNa se vibhUSita kiyA gyaa| ye zANDilyagaccha ke Adi puruSa the, Wan jo kAlAntara meM candragaccha meM mila gyaa| inake viSaya meM anya sUcanA upalabdha nahIM hai| ApakA // Tin . Fl. 89% (48 fq. q., 999 $. 9.) H33171 4. Elaboration Of the post Suhasti period, various lists of lineage $ (pattavalis), based on the divisions of duties, are available. These include names of many important Acharyas. Here mainly those 5 Acharyas who belonged to the Vachak-vansh (those who taught the 4 Agams) have been mentioned. Arya Swati-After Acharya Ballissaha his disciple Arya Swati 5 became the Vachanacharya. He belonged to Hareet gotra. Hardly any 4 information about him is available. The estimated period of his death 5 is between 335-336 A.N.M. (134-133 B.V., 192 B.C.). 55 Shyamacharya-He was born in a family belonging to Hareet 4 4i gotra in the year 280 A.N.M. He was initiated into the order by i 4 Acharya Swati when he was 20 years old. After a thirty five year long # period of studies he became the Vachanacharya as well as the Yuga pradhan. Shyamacharya was the leading scholar of Dravyanuyoga (Jain metaphysics) of his time. He is believed to be Kalakacharya the 4. First, the elaborator of Nigod (the lowest or the dormant form of life). 45 41 Hearing the praise of his knowledge from Simandhar Swami, Saudharmendra asked questions regarding Nigod from Shyamacharya and was satisfied. He was the author of Pannavana 4 Sutra (Prajnapana Sutra) which is believed to be a unique compendium of knowledge of the fundamentals. The period of 4 Shyamacharya is the historical period of antipathy for Jain religion. 4 #During this period of re-establishing of the ritual Yajna tradition and in the torture of Jains and Buddhists by Pushyamitra Shung, u Shyamacharya accomplished the impossible feat of imparting 4 stability to the Shraman tradition. He died in the year 376 A.N.M. (93 B.V., 150 B.C.). 5 Arya Shandilya (Skandilacharya)--After the death of % 4 Shyamacharya in 376 A.N.M. Arya Shandilya became the 41 4 Vachanacharya and Yuga-pradhanacharya. He was born in the year fi 306 A.N.M. and initiated in the year 328 A.N.M. (141 B.V., 198 B.C.). It is believed that he was honoured with the title of Jeetdhar Arya 5 because he wrote a scripture titled Jeet Maryada and was very 4 zrI nandIsUtra ( 38 ) Shri Nandisutra 454545 41 41 41 41 41 4545454545454545459545 41 41 41 41 41 41 41 41414141416 41 $$1$$14141414141414141414141414! 555

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6%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ben GE55555Bu Bu Bu 55555555555555Bu Bu 5555555$ particular about following the Jeet conduct. He was the founder of the Clondulva Gaccha which was later amalgamated with Chandra Cecha. No more information about him is available. He died in the 3 year 414 A.N.M. (54 B.V., 111 B.C.). 29 : ti-samudda-khAya-kittiM, dIva-samuddesu ghiy-peyaalN| vaMde ajjasamudaM, akkhubhiy-smudgNbhiirN|| ___ artha-jinakI kIrti tIna samudroM taka phailI huI thI, jinheM aneka dvIpoM aura samudroM pAra OM prAmANikatA, vizvasanIyatA prApta thI (athavA jo dvIpa sAgaraprajJapti ke viziSTa vidvAn the) aise Arya samudra ko vandanA karatA huuN| I pay homage to Arya Samudra whose fame had spread right up to the three seas and whose credibility was established even f beyond many islands and seas (or who was a distinguished ! scholar of Dveep Sagar Prajnapti). OM vivecana-Arya samudra-Arya zANDilya ke pazcAt vI. ni. 414 meM Arya samudra vAcanAcArya + bne| Apake viSaya meM gambhIra jJAna garimA tathA bhUgola jJAna ke atirikta koI sUcanA upalabdha nahIM hai| tIna samudroM taka khyAtiprApta hone ke ullekha se yaha anumAna lagAyA jA sakatA hai ki + Apane sampUrNa bhAratavarSa kI vyApaka yAtrAe~ kI hoNgii| kAlakAcArya kathA ke anusAra sAgarasUri (samudrasUri) suvarNabhUmi (jAvA, sumAtrA, iMDoneziyA) dvIpa meM bhI vihAra kiyA thaa| ApakA OM svargArohaNa vI. ni. 454 (15 vi. pU., 72 I. pU.) meM huaa| AcArya siddhasena divAkara ke guru vRddhavAdI Apake hI ziSya the| Wan Elaboration-Arya Samudra-After Arya Shandilya Arya Samudra became the Vachanacharya in the year 414 A.N.M. He was a great and respected scholar and his field of special expertise was 15 geography. No more information about him is available. The mention si 4 that his fame spread right up to the three seas indicates that he must 41 # have extensively toured all around India. According to the Kalakacharya Katha, Sagar Suri (Samudra Suri) also toured in Suwarna Bhoomi Dveep (today known as-Java, Sumatra, $ Indonesia). He died in the year 454 A.N.M. (15 B.V., 72 B.C.). Vriddha Vadi, the guru of Acharya Siddhasen Divakar, was his disciple. 30 : bhaNagaM karagaM jharagaM, pabhAvagaM nnaann-dNsnn-gunnaannN| vaMdAmi ajjamaguM, suya-sAgarapAragaM dhiirN|| $$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting yuga-pradhAna sthavira vandanA Obeisance of the Era-Leaders $5555555555555555555555555Yu Lie De Chang 59

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6 ) ) ) ) ) ) ) ) ) 5555555555FEEEEEESSESSESED artha-jo samasta kAlika sUtroM ke adhyetA the aura sUtrAnusAra caryA karane vAle the| joka ma dharmadhyAna ke abhyAsI tathA jJAna-darzana-cAritra ke guNoM ko pradIpta karane vAle the aura jo * zruta-sAgara ke pAragAmI the, aise dhairya-sampanna AcArya maMgu ko vandanA karatA huuN| I pay homage to Acharya Mangu, the embodiment of serenity, who studied the Kalik Sutras (the scriptures that are studied or 4 recited only at a prescribed time of the day) and followed the 4 conduct defined in the scriptures, who indulged in spiritual and meditational practices and enhanced virtues of knowledge, 55 perception and conduct, who had also swam across the sea of Wan scriptures. vivecana-Arya maMgu-AcArya samudra ke dehAvasAna ke pazcAt vI. ni. 454 meM Arya maMgu OM vAcanAcArya pada para AsIna hue| ye 'kaSAya pAhuDa' ke racanAkAra digambara AcArya yati vRSabha ke + vidyAguruoM meM se eka the| inake viSaya meM anya sUcanAoM kA abhAva hai| avantI-nareza vikramAditya Apake samakAlIna batAye jAte haiN| 5 Elaboration-Acharya Mangu-After the death of Acharya 4 Samudra in 454 A.N.M. Arya Mangu became the Vachanacharya. He was among one of the teachers of the Digambar Acharya Yati 5 Vrishabh, the author of Kashaya Pahud. No further information 4 4 about him is available. It is said that he was a contemporary of King Vikramaditya of Avanti. 31 : vaMdAmi ajjadhamma, tatto vaMde ya bhaddaguttaM c| tatto ya ajjavairaM, tava-niyamaguNehiM virsmN|| ___ artha-Arya dharma ko aura taba Arya bhadragupta ko vandana karatA hU~ aura phira tapa, niyama 5 Adi guNoM se vajra samAna bane Arya vajra ko vandanA karatA huuN| I pay homage to Arya Dharma and to Arya Bhadragupt and E then to Arya Vajra who had become diamond-hard (vajra) 4 $ through virtues like austerity and discipline. OM vivacena-cUrNikAra jinadAsagaNi mahattara, vRttikAra AcArya haribhadrasUri tathA TIkAkAra kamalayagiri ne 31 va 32vIM gAthAoM ko prakSipta mAnA hai kintu ye prAcIna pratiyoM meM upalabdha haiN| AcArya zrI hastImala jI mahArAja ke anusAra ina gAthAoM meM carcita AcArya apane samaya ke # mahAn prabhAvaka yuga-puruSa aura AgamoM ke prakANDa vidvAn the| inakI viziSTa pratibhAoM ke kAraNa ina yuga-pradhAna AcAryoM ko vAcaka vaMza ke na hote hue bhI vAcanAcArya mAnA gayA hogaa| OM zrI nandIsUtra (...36 ) Shri Nandisutra Wan 9 ' 5))))))) )))) %%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ma ja

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Arya dharma-Arya zANDilya ke pazcAt Arya revatImitra aura unake pazcAt Arya dharma ke yaga-pradhAnAcArya bne| ApakA janma vI. ni. 392 (77 vi. pU., 134 I. pU.) meM huA thaa| 12 5 ka varSa kI Ayu meM dIkSita hone ke pazcAt 40 varSa taka zramaNa-sAdhanA ke bAda vI. ni. 450 (19 vi. pU., 76 I. pU.) meM ye yuga-pradhAnAcArya bane aura vI. ni. 494 (25 vi., 32 I. pU.) pra meM svargavAsI hue| Arya bhadragupta-Arya dharma ke pazcAt Arya bhadragupta yuga-pradhAnAcArya bne| ApakA janma vI. ni. 422 (47 vi. pU., 104 I. pU.) meM, dIkSA vI. ni. 449 (17 vi. pU., 74 I. pU.) meM OM hii| 45 varSa kI Ayu meM vI. ni. 494 meM Apako yuga-pradhAnAcArya pada milA aura vI. ni. 533 (64 vi., 7 I.) meM ApakA svargavAsa huaa| Apa jyotiSa vidyA ke prakANDa vidvAn the| OM khyAtanAmA vajrasvAmI ke Apa zikSA guru the| Arya vajrasvAmI-parama medhAvI tathA antima daza pUrvadhara Arya vajrasvAmI ke viSaya meM mAnyatA OM hai ki unheM janma ke pazcAt jAtismaraNa jJAna prApta ho gayA thaa| yaha adbhuta mahApuruSa saMbhavataH ma jaina itihAsa meM akelA udAharaNa hai jisako 6 mAha kI Ayu meM mAtA ne bhikSAdAna svarUpa apane zramaNa pitA ko hI de diyA gayA thaa| inakA lAlana-pAlana zramaNiyoM ke sAnnidhya meM huaa| jisake phalasvarUpa alpAyu meM hI inhoMne apAra zrutajJAna AtmasAta kara liyA thaa| avantI ke zreSThi dhana ja ke pautra tathA dhanagiri ke putra Arya vajra alpAyu meM hI apane sAthI zramaNoM ko vAcanA dene lage hai mthe| pUrva jJAna kI prApti hetu inheM apane dIkSA guru Arya siMhagiri dvArA Arya bhadragupta ke pAsa bhejA gyaa| daza pUrvo kA jJAna dhAraNa karane ke pazcAt ve Arya siMhagiri ke pAsa lauTa aaye| vI. ni. 548 (79 vi., 22 I.) meM unheM AcArya pada para suzobhita kiyA gyaa| AcArya vajra ne dharma : prabhAvanA hetu vizAla kSetra kI yAtrAe~ kI tathA apane gambhIra jJAna va kaThora saMyama se janamAnasa ko prerita kiyaa| vajra svAmI kA svargagamana vI. ni. 584 (115 vi., 58 I.) meM dakSiNa bhArata meM huaa| cInI yAtrI hvenasAMga apanI bhArata yAtrA ke samaya inase milA thA aura inake jyotiSa ma jJAna se bahuta prabhAvita huA thaa| isa bAta kI carcA usane apane yAtrA prasaMgoM meM kI hai| 1 Elaboration-In the opinion of commentators Jindasgani 45 4 Mahattar (Churnikar), Acharya Haribhadra Suri (Vrittikar) and 4 $i Malayagiri (Tikakar) verses 31 and 32 are interpolated. However, 45 Hi they are available in the ancient manuscripts and according to si Acharya Shri Hastimal ji M., the Acharyas mentioned therein were great scholars of Agams and towering personalities of their respective times. For their special talents these Yuga-pradhanacharyas must have been accepted as Vachanacharyas in spite of their not belonging 4 to the Vachak-lineage. Arya Dharma-Arya Shandilya was succeeded by Arya 5 Revatimitra and then by Arya Dharma as Yuga-pradhanacharya. He $ was born in the year 392 A.N.M. (77 B.V., 134 B.C.). After getting 5 Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFF S FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Wan yuga-pradhAna sthavira vandanA Zhong Sui Sui Sui Sui %%%%%% ( 37 ) %%Jin %%% Obeisance of the Era-Leaders 4 %%%%Jiu Zhu Ting Xie Fang

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055555555555555555555555555555555550 initiated at the age of 12 years and a 40 year long period of ascetic 55 practices he became Yuga-pradhanacharya in the year 450 A.N.M. (19 B.V., 76 B.C.). He died in the year 494 A.N.M. (25 V., 32 B.C.). (V. year of the Vikram calendar) 5 5 5 557 422 Arya Bhadragupt-Arya Dharma was succeeded by Arya Bhadragupta as Yuga-pradhanacharya. He was born in the year A.N.M. (47 B.V., 104 B.C.) and was initiated in the year 449 A.N.M. (17 B.V., 74 B.C.). At the age of 45 years he became Yugapradhanacharya in the year 494 A.N.M. and he died in the year 533 A.N.M. (64 V., 7 A.D.). He was a great scholar of astrology and the teacher of the renowned Acharya Vajra Swami. Arya Vajra Swami-It is believed that the extremely intelligent last Dashapurvadhar, Arya Vajra Swami had acquired Jati-smaran Jnana (the knowledge about earlier births). This unique person is probably the only example in Jain history who was given as alms at the age of 6 months to his own father who was an ascetic. He was brought up in the midst of Shramanis (female ascetics), as a result of which he had acquired the voluminous knowledge of scriptures at an early age. The grand-son of merchant Dhan of Avanti and the son of Dhanagiri, Arya Vajra had started giving scriptural discourses to his colleague shramans (Jain ascetics) when he was still a minor. For acquiring the knowledge of Purvas his guru Arya Simhagiri sent him to Arya Bhadragupta. After absorbing the knowledge of ten Purvas he returned to Arya Simhagiri. He was awarded the status of Acharya in the year 548 A.N.M. (79 V., 22 A.D.). For the spread of religion Acharya Vajra toured extensively and inspired the masses with his profound knowledge and strict austerities. Acharya Vajra Swami died somewhere in southern India in the year 584 A.N.M. (115 V., 58 A.D.). The famous Chinese traveller Huentsang had met him during his travels to India and was highly impressed with his knowledge of astrology. He has mentioned this in his travelogue. 32 : vaMdAmi ajjarakkhiya-khavaNe, rakkhiya-cArittasavvasse / rayaNa-karaMDagabhUo-aNuogo rakkhao jehiM // artha- jinhoMne svayaM ke tathA anya sabhI saMyamiyoM ke cAritrarUpI sarvasva kI rakSA kI aura sAtha hI ratnoM kI peTI ke samAna anuyoga ( zrutajJAna sampadA kA viSayAnusAra viziSTa vibhAjana) kI rakSA kI, aise virAT tapasvI kSapaNa Arya rakSita ko bandanA karatA huuN| zrI nandI sUtra ( 38 ) 555555555555555555555 Shri Nandisutra 4 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 955959595 95 95 95 95 95 95 95 95 95 95 95 95 95956

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Omimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimit55555 zra PIPE E E E E E LE LE UE UE LE LE LE LE LE LE LE LE LE LE dd to I pay homage to the great austere ascetic Arya Rakshit, who protected the all important possession of right conduct belonging to him and the other practicers; who also protected the jewellery-chest like Anuyog (the subjectwise classified divisions of vast scriptural knowledge). vivecana-zvetAmbara paramparA kI mAnyatAnusAra jaina zrutajJAna ke hrAsa kA dUsarA yuga Arya vajra ke pazcAt Arambha hotA hai / daza pUrvoM kA jJAna Arya vajra taka vidyamAna thA kintu unake pazcAt kramazaH usakA hrAsa hone lgaa| kAla ke prabhAva se medhA va dhAraNA zakti donoM kI hInatA bar3hane lagI thI aura vidyamAna zramaNa kisI prakAra zrutajJAna ko yathAsambhava bacAye rakhane ke upAya khojane meM juTa gaye the| 5 phra Arya rakSita - Arya rakSita kA janma mAlava pradeza ke dazapura ( mandasaura) nivAsI brAhmaNa somadeva ke ghara meM vI. ni. 522 (53 vi., 4 I. pU.) meM huA thaa| inakI mAtA jainadharmAvalambI 55 thI isa kAraNa vaidika zikSA prApta kara lene ke pazcAt usane hI inheM jaina zrutajJAna prApta karane kI preraNA dii| brAhmaNa kumAra rakSita AcArya toSali - putra ke pAsa gaye aura jJAna dAna kI yAcanA kii| toSalI putra ne jaba unheM batAyA ki jaba taka ve dIkSita nahIM hote unheM zrutajJAna nahIM diyA jA sktaa| dRr3hamanA rakSita ne tatkAla dIkSA grahaNa kI aura AcArya ke sAtha vahA~ se prasthAna kara gye| alpa samaya meM hI gyAraha aMgoM kA adhyayana kara rakSita ne toSali-putra ko Wan bahuta prabhAvita kiyA aura unhoMne daza pUrvoM kA jJAna prApta karane hetu Arya rakSita ko vajrasvAmI ke pAsa bheja diyaa| Arya rakSita jaisA apane kAla kA viziSTa medhAvI vyakti bhI nau pUrvoM kA sampUrNa tathA dasaveM pUrva kA AMzika jJAna hI prApta kara skaa| Arya rakSita punaH AcArya to li-putra ke pAsa lauTa aaye| vI. ni. 544 meM toSali-putra ne unheM yuga-pradhAna pada dekara AcArya banA diyaa| 5 Arya rakSita ne kAla ke sAtha medhA va zakti hrAsa kI prakriyA ko pahacAnA aura samasta zrutajJAna ko cAra viSayoM meM vibhakta kara adhyetA ke lie adhyayana prakriyA ko sarala banAne kA mahAn va krAntikArI kArya kiyA / isa vibhAjana se pUrva kramazaH eka-eka Agama kI vAcanA dI jAtI thI aura pratyeka Agama ke sUtra, tattvajJAna, AcAra dharma, pAlanakarttAoM ke udAharaNa, sAdhanA kSetra ke niyama Adi eka sAtha batAye jAte the| Arya rakSita ne samasta aMga vAGmaya ko cAra anuyogoM meM vibhAjita kara diyaa| ye vibhAjana haiM - caraNakaraNAnuyoga, dharmakathAnuyoga, gaNitAnuyoga tathA dravyAnuyoga / isa vibhAjana se pazcAtvartI adhyetAoM tathA vyAkhyA karane vAloM ko bahuta lAbha milaa| zAstrAbhyAsa kA mArga sarala banA aura lopa hote zrutajJAna ko yathAsambhava surakSita rakhane kA mArga prazasta ho gyaa| Aja kI jaina paramparA isake lie Arya rakSita kI sadA RNI rhegii| Arya rakSita kA svarga gamana vI. ni. 597 (128 vi., 71 I.) meM huaa| Elaboration-According to the popular belief in the Shvetambar tradition, the second phase in the decline of the scriptural knowledge ( 39 ) 5 yuga-pradhAna sthavira vandanA 5 Obeisance of the Era-Leaders phra -phra 5

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55 LELE LE LE LE 5 Wan 4555 LE LE LE LE LE LE LE LC UC LE LC LC LE LE LE LE LE LEE IF IT started after the death of Arya Vajra; the knowledge of the ten Purvas was extant up to Arya Vajra. After him it gradually diminished. The changing times brought about a continuing decline in the general intelligence and capacity to remember. The shramans of that period put themselves to the task of finding all possible ways and means of saving the scriptural knowledge. Wan Arya Rakshit-He was born in the house of Brahman Somdev, an inhabitant of Dashpur (modern Mandsor) in the state of Malwa in the year 522 A.N.M. (53 V., 4 B.C.). His mother was Jain; that is why when he completed his conventional Vedic education, she inspired him to acquire the knowledge of Jain scriptures. The Brahman youth Rakshit went to Acharya Toshaliputra and begged him for scriptural knowledge. When Toshaliputra told him that unless he gets initiated into the order he could not be given scriptural knowledge, strong willed Rakshit at once got initiated and left the town with the Acharya. By acquiring the knowledge of all the eleven Angas in short time Arya Rakshit thoroughly impressed Toshaliputra, who then sent him to Vajra Swami to acquire the knowledge of ten Purvas. Even Arya Rakshit, a highly talented individual of that age, could only absorb the complete knowledge contained in nine Purvas and just a part of the tenth. After this he returned to Toshaliputra. In the year 544 A.N.M. Toshaliputra made him Acharya and honoured him with the status of Yuga-pradhan. 5 5 55 55 Wan 55 5 4 Arya Rakshit became aware of the ongoing process of decline of intellect and capability with the passage of time. He accomplished the task of classifying the scriptural knowledge into four divisions in order to simplify the method of study and revolutionized the process 5 of scriptural learning. Before this classification Agams were taught one at a time and the aphorisms, fundamentals, codes of conduct, examples, areas of practices, rules etc. pertaining to that Agam were taught at the same time. Arya Rakshit classified the complete contents of all Agams into four Anuyogs subjectwise. These classifications are Charan-karananuyog (conduct or activity), Dharmakathanuyog (narrative subjects like stories, examples, biographies etc.), Ganitanuyog (mathematics) and Dravyanuyog (fundamentals and substances or metaphysics). This classification immensely helped the later scholars and commentators. The process zrI nandI sUtra Shri Nandisutra 455 45 Wan Wan 47 ( 40 ) 55555555555555555555550 5

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As5sFEEEEE EFFEEWu Zhe Zhe Zhe Zhe Le Le Le Wan Wan Le Le Wan 5Ri $ $ $ i of learning scriptures became easier and a new path was shown for us preserving the hitherto vanishing scriptural knowledge as much as possible. The Jain tradition will always be indebted to Arya Rakshit 41 1 for this. Arya Rakshit left for his heavenly abode in the year 597 F A.N.M. (128 V., 71 A.D.). 33 : NANammi daMsaNammiya, tava-viNae nnicckaalmujjuttN| ___ ajjaM naMdila-khapaNaM, sirasA vaMde psnnmnnN|| ___ artha-jo jJAna, darzana, tapa aura vinaya kI sAdhanA meM aharniza tatpara rahate the aura rAga-dveSa se uparata hone ke kAraNa sadA prasannacitta rahate the aise Arya nandila kSapaNa ko natamastaka ho vandanA karatA huuN| 4 I bow my head and pay homage to ascetic Arya Nandil, who was ever indulgent in practices like pursuit of knowledge, is purity of perception, observation of austerities and behaviour of fi humbleness. And being free of attachment and aversion, who 4 i was always in a blissful state of mind. OM vivecanA-Arya nandila pUrvavartI AcArya the| inakA nAma yuga-pradhAnAcAryoM meM nahIM hai| Arya maMgu (vI. ni. kI pA~cavIM zatAbdI) ke pazcAt vAcaka paramparA meM Arya nandila vAcanAcArya hue| inake viSaya meM anya aitihAsika sUcanA upalabdha nahIM hai| 5. Elaboration-Arya Nandil-He was an earlier Acharya. He is not listed as Yuga-pradhanacharya. In the lineage of Vachanacharyas Arya Nandil succeeds Arya Mangu (5th century A.N.M.). No 4 historical information about him is available. 34 : vaDDhau vAyagavaMso, jasavaMso ajjnaaghtthiinnN| vaagrnn-krnn-bhNgiy-kmmppyddiiphaannaannN|| ___ artha-vyAkaraNa (praznavyAkaraNa Adi), karaNa (piNDavizuddhi Adi AcAra grantha), bhaMga (saptabhaMgI Adi nyAyazAstra tathA niyama pAlana meM puSTi hetu kiye gaye sUtra, vibhAjana) aura ma karma prakRti Adi viSayoM kI prarUpaNA karane meM paTu aise Arya nAgahasti kA vAcaka vaMza yaza prApta kre| 5 May the Vachak-lineage of Arya Nagahasti--who was proficient in explicating such subjects as Vyakaran (grammar in general and Prashnavyakaran Sutra in particular), Karan 4 (codes of conduct and related scriptures like Pindavishuddhi), 5 prayuga-pradhAna sthavira vandanA ( 41 ) Obeisance of the Era-Leaders 45 055555555555555555555550 Le Le Le Zhong Le Le Ting Ting Le Le Wu $$$$Zhe $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ja

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De Duan Huo Nan Lan Deng Jie Yu Chi Huo Yu Ya Chi %%%%%%%%%%%% % LE WEFa -- -- - Bu Bu Bu Bu . Ting Ting $5FFFFFFFFFF5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting i Bhang (seven segments of logic split according to varied view 55 $i points, the segmentation of codes to help memorizing and 45 observation, and the related scriptures), Karma Prakriti (the f nature of karma-particles)-beget glory. vivecana-Arya nAgahasti-Arya nAgahasti vAcaka vaMza meM Arya nandila ke pazcAt vAcanAcArya OM bne| inake viSaya meM vizeSa sUcanA upalabdha nahIM hai| svanAmadhanya AcArya pAdalipta inhIM ke ziSya ma the| inake sudIrgha vAcanAcArya kAla meM tIna yuga-pradhAnAcArya hue-Arya zrIgupta, Arya vajra aura Arya , rkssit| ataH inakA anumAnita kAryakAla vI. ni. 423 se 584 ke bIca kA koI samaya rahA hogaa| 4. Elaboration--Arya Nagahasti-In the Vachak-lineage Arya # Nagahasti succeeded Arya Nandil as Vachanacharya. Not much information is available about him. The renowned Acharya Paadlipt was his disciple. His long tenure as Vachanacharya saw three YugaEpradhanacharyas-Arya Shrigupt, Arya Vajra and Arya Rakshit. 4 Therefore his probable period of activity must be some where Wan between 423 and 584 A.N.M. 35 : jaccaMjaNa-dhAusamappahANaM, mddiy-kuvly-nihaannN| vaDDhau vAyagavaMso, revinkkhtt-naamaannN|| artha--aMjana dhAtu ke samAna netroM ko zAnti pradAna karane vAlI jinakI prabhA thI, drAkSA tathA kuvalaya (nIlakamala) ke samAna jinakI kAnti thI, aise Arya revatI nakSatra kA vAcaka OM vaMza vardhamAna ho| May the Vachak-lineage of Arya Revati Nakshatra-who had 45 a glow as soothing to the eyes as is Anjan-metal (a metallic Ayurvedic preparation used as ophthalmic medicine and tonic), and who had a radiance like blue grapes and blue lotus-be ever 5 expanding. vivecana-Arya revatI nakSatra-Arya nAgahasti ke pazcAt Arya revatI nakSatra vAcanAcArya bne| # inake viSaya meM nAmollekha ke atirikta sUcanAoM kA abhAva hai isa kAraNa bhrAnti vaza inheM aura ma yuga-pradhAnAcArya Arya revatI mitra ko eka hI vyakti mAnA jAtA thaa| kintu donoM paramparAoM ke + AcAryoM ke kAla ke sambandha meM gahana vivecana se spaSTa hotA hai ki ye donoM bhinna-bhinna vyakti the| * inakA anumAnita kAla vI. ni. 550 se 650 (81 se 181 vi., 24 se 124 I.) ke bIca // kA koI samaya rahA hogaa| inake samaya meM vAcaka vaMza kI ullekhanIya abhivRddhi huI thii| __Elaboration-Arya Revati Nakshatra-Arya Revati 4 Nakshatra succeeded Arya Nagahasti as Vachanacharya. Besides the zrI nandIsUtra ( 42 ) Shri Nandisutra 46 Si Xian Wan Wan Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Xie Xie Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya De Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Bu Bu Bu Bu %%%%%%%Bu Bu % Wai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%% %% E Shen Bu Shu 55555555Sui Sui Sui Sui $$$$$$$$$$$$ i mention of his name, no other information is available. That is why U he is being confused with Yuga-pradhanacharya Arya Revati Mitra. Rut an in-depth study of the periods of the Acharyas of both the lineages reveals that they were two different persons. Arya Revati Nakshatra must have lived some time between 550 to 650 A.N.M. (81 to 181 V., 24 to 124 A.D.). During his tenure the Vachak group progressed considerably. 36 : ayalapurA Nikkhate, kAliya-suya-ANuogie dhiire| baMbhaddIvaga-sIhe, vAyaga-paya-muttamaM ptte|| artha-jo acalapura meM dIkSita hue, jo kAlika sUtroM ke gambhIra vyAkhyAtA the aura jinhoMne uttama vAcaka pada prApta kiyA, brahmadvIpika zAkhA ke aise siMhAcArya ko vandanA ma karatA huuN| I pay homage to Simhacharya of the Brahmadvipik branch $ who got initiated in Achalpur, who was a great exponent of Kalik Sutras, and who attained the lofty status of Vachak s. (Vachanacharya). vivecana-Arya revatI nakSatra ke pazcAt Arya brahmadvIpika siMha vAcanAcArya bne| inake viSaya meM OM bhI yaha nizcita mAnyatA nahIM hai ki ye aura yuga-pradhAnAcArya siMha pRthak the yA eka hii| ye kAlika Wan sUtroM kI vyAkhyA karane meM atyanta nipuNa mAne gaye haiN| yuga-pradhAnAcArya siMha ke kAla ke viSaya meM jo jAnakArI upalabdha hai tadanusAra inakA janma vI. ni. 710 (241 vi., 184 I.) meM, dIkSA OM 722 (253 vi., 196 I.) meM tathA svargavAsa 826 (357 vi., 300 I.) meM huA thaa| Elaboration-Arya Simha-Arya Brahmadvipik Simha succeeded Arya Revati Nakshatra as Vachanacharya. About him also 4 there is no definite opinion if he was same as Yuga-pradhanacharya 41 Simha or a different person. He has been accepted as a proficient 45 s elaborator of the Kalik Sutras. According to the available information about Yuga-pradhanacharya Simha, the important dates of his life Hare-Birth-710 A.N.M. (241 V., 184 A.D.). Diksha-722 A.N.M. (253 V., 196 A.D.). Death- 826 A.N.M. (357 V., 300 A.D.). 37 : jesiM imo aNuogo, payarai ajjAvi addddh-bhrhmmi| bahunayara-niggaya-jase, te vaMde khNdilaayrie|| artha-jinakA yaha anuyoga Aja bhI arddha-bharata kSetra meM pracalita hai aura jinakA yaza aneka nagaroM meM phailA huA hai aise skandilAcArya ko vandanA karatA huuN| yuga-pradhAna sthavira vandanA ( 43 ) Obeisance of the Era-Leaders %% % % %% % %% %% %% % Ting Ting Ting Ting Ting Ting Ting %% %% % %

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55 I pay homage to Skandilacharya whose Anuyogs are still popular in the Ardhabharat Kshetra (India) and whose glory has swarmed many cities. vivecana-AcArya skandila- AcArya skandila kA janma mathurA ke brAhmaNa megharatha aura unakI patnI rUpasenA ke ghara meM huA / inakA nAma somaratha thA tathA inakA parivAra Arambha se hI jaina dharmAvalambI thaa| AcArya siMha ke ekadA mathurA pravAsa ke samaya somaratha unake pravacana se prabhAvita ho dIkSita ho gye| apane guru ke nikaTa isa pratibhA sampanna yuvaka ne sampUrNa upalabdha zrutajJAna kA adhyayana kiyaa| inakA sarva sammata kAryakAla vI. ni. 823 se 840 ke AsapAsa thaa| bhArata ke itihAsa meM yaha eka viSama kAla thA / madhya bhArata meM hUNoM tathA guptoM ke bIca yuddha cala rahe the 5 tathA kisI prabhAvI samrAT ke abhAva meM choTe-choTe rAjya paraspara yuddharata the| isI samaya 12 varSa kA bhISaNa durbhikSa bhI pdd'aa| aisI paristhitiyoM meM Agama jJAna puna chinna-bhinna hone laga gayA thaa| AcArya skandila ne bI. ni. 830 se 840 (361 se 371vi., 304 se 314 I.) kI bIca kisI samaya uttara bhArata ke zramaNoM ko mathurA meM ekatrita kara AgamoM kI vAcanA kI aura anuyoga vyavasthita kiye gye| jaina itihAsa meM yaha mAthurI vAcanA ke nAma se prasiddha hai tathA Aja jaina AgamoM kA jo rUpa upalabdha hai vaha usI vAcanA kI dena hai| isa sambandha meM eka ullekha yaha bhI milatA hai ki mathurA ke eka osavaMzIya zrAvaka polAka ne una sUtroM ko tAr3apatrAdi para likhavAkara muniyoM ko bheMTa kiyA thaa| 5 4 5 6 5 5 5 5 5 n 5 5 55 55 5 5 5 5 55 5 5 5 5 5 5 55 5 5 5 phra 55 ka Agama jJAna ko naSTa hone se bacAkara Arya skandila ne jinazAsana kI jo amUlya sevA kI 55 usake lie samasta jaina dharmAvalambI hI nahIM, vizva sAhitya bhI unakA cirakAla taka RNI rahegA / Elaboration-Acharya Skandil-He was born in Mathura. His parents were Brahman Megharath and Roopsena. His name was Jin Somarath and his family was originally Jain. Once during a Mathura stay of Acharya Simha, Somarath got impressed with his discourse and got initiated. He studied the extant scriptural knowledge under 555 his guru. There is a unanimity about his period of activity being between 823 and 840A.N.M. This was a period of turmoil in Indian History. In the central part of India battles raged between the Huns and the Guptas and in absence of some influential central power the smaller kingdoms were continuing to feud with one another. During this period also there was a twelve year drought. In such troubled times the scriptural knowledge once again started to deplete. Some hi time between 830 and 840 A.N.M. (361 and 371 V, 304 and 314 A.D.) phra Wan he invited all the shramans from northern India at Mathura. This congregation of scholarly ascetics accomplished the task of reciting and compiling the scriptures and reorganizing the Anuyogs. In the zrI nandI sUtra ( 44 ) Shri Nandisutra phra pha 5 Wan 5 5 5 Wan 56

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5555555555Bu Bu Bu Bu Bu $55555555555555555555555555555555 15 Jain history this event is famous as Mathuri Vachana. The available i form of Jain scriptures is credited to this Mathura congregation. In this context there is a mention that a shravak belonging to the Os clan arranged for getting the texts written on palm leaves and presenting them to the ascetics. The Jains as well as the world literature will ever be indebted to Arya Skandil for his immense service of saving the scriptural knowledge from impending extinction. 38 : tatto himavaMta-mahaMta-vikkame dhii-prkkmmnnte| sajjhAyamaNaMtadhare, himavaMte vaMdimo sirsaa|| artha-isake pazcAt himAlaya ke samAna mahAn vikramazAlI, ananta dhairya va parAkrama vAle tathA ananta svAdhyAya karane vAle himavAna AcArya ko natamastaka ho vandanA karatA huuN| After this, I bow my head and pay homage to Acharya 4 Himavan who was as towering as the Himalayas, who had i infinite patience and resolve, and who studied endlessly. vivecana-AcArya himavAna-AcArya himavAna skandilAcArya ke ziSya mAne gaye haiN| inake janma, dIkSA Adi ke viSaya meM koI sUcanA upalabdha nahIM hai| paTTAvaliyoM Adi ke anusAra inakA anumAnita kAla vIra nirvANa kI nauvIM zatAbdI kA madhya kAla honA caahie| Elaboration-Acharya Himavan-It is believed that Acharya Himavan was a disciple of Skandilacharya. No information is in $ available about the dates of his birth, initiation etc. According to the lineage charts his period is estimated to be the middle of the 9th century A.N.M. 39 : kAliya-suya-aNuogassa dhArae, dhArae va puvvaannN| himavaMta-khamAsamaNe vaMde, nnaagjjunnaayrie|| 40 : miu-maddava sampanne, ANupuvvI-vAyagattaNaM ptte| ___ oha-suyasamAyAre, nAgajjuNavAyae . vaMde // artha aura phira kAlika zrutasambandhI anuyogoM ke tathA utpAda Adi pUrva jJAna ke OM dhAraka himavanta kSamAzramaNa ke samAna zrInAgArjunAcArya ko vandana karatA huuN| [ mRdu-mArdava Adi bhAvoM se yukta, kramazaH vAcaka pada ko prApta hue ogha-zruta arthAt // utsarga vidhi kA niyamapUrvaka AcaraNa karane vAle nAgArjuna vAcaka ko vandanA karatA huuN| yuga-pradhAna sthavira vandanA Obeisance of the Era-Leaders 0555555555555555555555555555se ))))))55555555555 // // // 55555555 555555555555555555

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@he @*****555 phra Wan 5 phra phra jaba mathurA meM Arya skandila dvArA Agama-vAcana huI lagabhaga usI samaya Arya nAgArjuna ne pha bhI dakSiNa zramaNa saMgha ko ekatra kara vallabhI meM vAcanA kI thI / vAcanA ke pazcAt ina donoM kI bheMTa nahIM ho sakI ataH vAcanA bheda miTAne kA upakrama nahIM bana paayaa| Arya nAgArjuna ke jIvana kI pramukha ghaTanAe~ isa prakAra haiM - janma vI. ni. 793 (324 vi., 267 I.), dIkSA vI. ni. 807, svargavAsa vI. ni. 904 (435 vi., 378 I.) magadha samrAT candragupta va 5 unake putra samudragupta inake samakAlIna the| 5 Wan After that I pay homage to Shri Nagarjunacharya who had absorbed the Anuyogs relating to the Kalik Sutras and the knowledge of the Purvas like Utpad. 5 I pay homage to Nagarjun Vachak who embodied the attitudes of sweetness and sympathy, who adhered to the proper observance of the Ogh-shrut or the laid down procedure of systematic detachment, and gradually ascended to the status of Vachak (Vachanacharya). ye vivecana-Arya nAgArjuna DhaMka nagara ke kSatriya saMgrAmasiMha ke putra the aisI mAnyatA hai| ye bAlyAvasthA meM hI bar3e parAkramI aura medhAvI the tathA pAdaliptasUri ke camatkAroM se prabhAvita the| pAdaliptasUri tathA AcArya himavanta donoM ke ziSya batAye jAte haiM kintu kauna inakA dIkSA - guru thA aura kauna zikSA - guru isa viSaya meM spaSTa ullekha nahIM milatA hai / kintu pAdaliptasUri ke kAla se inake kAla kA mela nahIM khAtA isa kAraNa unakA ziSya hone kI bAta anuzruti hI lagatI hai| inheM kramazaH vAcaka pada prApta huA yaha kathana usa samaya kI AcArya paramparA ke krama ko dekhane se samajha meM AtI hai / prApta sUcanA ke anusAra Arya skandila, Arya himavAna aura Arya nAgArjuna samakAlIna aura vAcanAcArya mAne gaye haiM / uparokta zloka ke anusAra nAgArjuna Arya himavanta ke pazcAt hue aura yuga-pradhAna paTTAvalI ke anusAra ve Arya siMha ke pazcAt yuga-pradhAna hue| kAlakrama ke anusAra aisA lagatA hai ki vI. ni. 826 meM yuga-pradhAna Arya siMha ke svargavAsa ke samaya Arya skandila ko viziSTa pratibhA sampanna mAnakara vAcaka pada pradAna kiyA gayA hogA aura usI samaya yuvA muni nAgArjuna ko yuga-pradhAna pada / tatpazcAt vI. ni. 840 ke lagabhaga Arya skandila ke svargavAsa hone para jyeSTha muni himavAna ko vAcanAcArya banAyA gayA hogaa| jaba Arya himavanta kA svargavAsa huA taba anya vAcanAcArya ke abhAva meM Arya nAgArjuna ko hI yuga-pradhAna pada ke sAtha-sAtha vAcanAcArya kA pada bhI de diyA gayA hogA / AcAryoM Elaboration - Arya Nagarjun-- It is believed that Arya Nagarjun was the son of Kshatriya (the second caste in the traditional Hindu caste-hierarchy; the warrior or the regal caste) Sangram Simha of Dhank city. Since his childhood he was very brave zrI nandIsUtra ( 46 ) phra 5 Shri Nandisutra 5 $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 9 phra

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4419h PELCLCLCLCLCLC . LSLS LLLLS LLLLS LL 45 45 45 An Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting and intelligent. He was impressed by the miracles of Paadlipt Suri. It 45 is said that he was a disciple of both Paadlipt Suri and Acharya i 5 Himvant but there is no clear indication as to which of these was his initiator and which the teacher. However, as his period does not 91 coincide with that of Paadlipt Suri, his being a disciple of Paadlipt Suri appears just to be a hearsay. The statement that he reached the status of Vachanacharya \i gradually becomes clear when we study the lineage of Acharyas of 5 that period. According to the available information Arya Skandil, 5 Arya Himavan and Arya Nagarjun were contemporaries and all the 5 4 three were Vachanacharyas. According to this verse he succeeded i 5 Arya Himvant and according to the Yuga-pradhan lineage chart he ed Arya Simha as Yuga-pradhanacharya. As per the available dates it appears that after the death of Arya Simha in the year 826 A.N.M., the specially talented Arya Skandil must have been made 4 Vachanacharya and at the same time young Nagarjun must have 4 been made Yuga-pradhanacharya After that, in the year 840 A.N.M. when Arva Skandil died, the senior ascetic Himavan must have been made Vachanacharya. When Arya Himavan died, in absence of another capable shraman, Nagarjun must have been given the joint responsibilities and positions of Yuga-pradhanacharya and Vachanacharya. Almost coinciding with the Mathura congregation organized by Arya Skandil, Arya Nagarjun also organized another convention of 4 shramans in Vallabhi in southern India. The two Acharyas could not 4 4 meet after these congregations and so the task of removing 41 of differences in the compiled texts was left undone. The important dates in the life of Arya Nagarjun are-Birth-793 A.N.M. (324 V., 267 A.D.), Diksha-807 A.N.M. (338 V., 281 A.D.)., Death-904 A.N.M. (435 V., 378 A.D.)., Emperor Chandragupta of Magadh and 5 his son Samudragupta were his contemporaries. 89 : vildigvui fa 747, 3437) farmer UGNUTI NiccaM khaMti-dayANaM parUvaNe dullbhiNdaannN|| artha-indra ke samAna jinakI anuyogoM kI vipula sampadA hai, jo indroM meM bhI durlabha haiM , aise kSamA, dayA Adi kI sthApanA karane vAle guNoM se sampanna AcArya govinda ko bhI OM namaskAra ho| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting prayuga-pradhAna sthavira vandanA ( 8 ) Obeisance of the Era-Leaders 45 De 55%%%%%Bu Kua Bu Bu Bu Sui Sui Nan Nan Nan Chang Wu Chang %%%%%%Sui Nan Ya 55

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ADHIRITERPriPAPPIR Or a na . . . T IFIFIFIPIPIPIPIPIPIPIPIPIRIFICE . .. . .-. dindin . . +4A) Er Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Le Ting Le Ting Ting Ting Ting Ting Ting Ting F% 15 I also pay homage to Acharya Govind who, like the mundane 5 wealth of Indra (king of gods), had incomparable wealth of 5 Anuyogs and who had virtues that inspire feelings like $ forgiveness and altruism which are rare even among Indras 4 (kings of gods). vivecana-AcArya govinda kA nAma to prasiddha anuyogadhara vAcakoM meM liyA jAtA hai kintu + inakI guru paramparA Adi ke viSaya meM koI sUcanA upalabdha nahI hai| nizIthacUrNi meM avazya yaha hai ullekha hai ki ye mUlataH eka bauddha bhikSu the aura kisI jainAcArya se aneka bAra zAstrArtha meM parAjita hone para jaina siddhAntoM ke adhyayanArtha jaina sAdhu ke rUpa meM dIkSita hue| gambhIra adhyayana ke ke pazcAt inake vicAroM tathA zraddhA meM parivartana AyA aura samyaktva jAgrata hone para inhoMne . punaH zraddhApUrvaka dIkSA grahaNa kii| apane apAra zrutajJAna tathA vAcanA meM apUrva gati ke kAraNa bAda ye vAcanAcArya bne| aisI mAnyatA bhI hai ki inhoMne AcArAMga para niyukti kI racanA bhI kI Wan thI jo Aja anupalabdha hai| ye AcArya Arya skandila ke pazcAt cauthe yuga-pradhAnAcArya the| muni zrI puNyavijaya jI ke anusAra inakA sattAkAla vikrama kI 5vIM zatAbdI kA pUrvArddha honA Wan caahie| ___Elaboration-Acharya Govind Although his name finds place it among the famous Vachaks who were experts of Anuyogs, no information about the lineage of his gurus is available. In Nisheeth Churni there is just this mention that he was originally a Buddhist monk who got initiated as a Jain ascetic in order to study Jain tenets, after he was defeated repeatedly by some Jain Acharya in religious debates. After an in depth study he underwent a change in his thoughts and faith. This rise of Samyaktva lead him to re-initiation, this time genuinely. Due to his immense knowledge of scriptures and unprecedented proficiency in oration he later attained the status of i Vachanacharya. It is said that he also wrote a commentary (Niryukti) on Acharang which is not available now. He came fourth after Arya Skandil in the Yuga-pradhanacharya lineage. According to Muni Shri 5 Punyavijay ji his period should be the early part of the 5th century of 15 the Vikram era. 42 : tatto ya bhUyadinnaM, niccaM tavasaMjame anivinnnnN| paMDiyajaNa-sammANaM, vaMdAmo sNjmvihinnnnuN|| artha aura tatpazcAt tapa aura saMyama kI anupAlanA meM sadA khedarahita, paNDitajanoM meM sammAnita aura saMyama vidhi ke niSNAta AcArya bhUtadinna ko vandana karatA huuN| zrI nandIsUtra ( 48 ) Shri Nandisutra Zhong Duan Zi Zhu Zhan Bu Bu Bu Bu Jie Di 5Hao Xian Yan Huo Yan Huo Qi 5Sui Zhi Dan Hao Duan Lan Qi Zhong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 8

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5555555555556 h After that I pay homage to Acharya Bhootadinn who was unperturbed in the observance of austerities and discipline, who was respected among scholars and who was an expert of the codes of discipline. 43 : vara-kaNaga-taviya-caMpaga-vimaula-vara-kamala-gabbhasarivanne / bhaviya-jaNa-hiyaya-daie, 44 : aDDhabharahappahANe aNuogiya-varavasabhe 45 : jagabhUyahiyapagabme, bhava-bhaya-vuccheyakare, IF IN IN vaMde 'haM sIse 5 yuga-pradhAna sthavira vandanA dayAguNavisArae bahuviha- sajjhAya- sumuNiya- pahANe / nAilakula-vaMsanaMdikare // bhUyadinnamArie / nAgajjuNarisINaM // dhIre // artha - jinake zarIra kA varNa tape hue zuddha sone athavA campA ke phUla yA zreSTha jAti ke vikasita kamala ke garbha meM rahe parAga ke samAna svarNima hai, jo bhavya prANiyoM ke hRdaya samrATa, aura janamAnasa meM dayA guNa prerita karane meM paTu haiM, jo apane samaya meM samasta bhArata meM yuga-pradhAna mAne gaye haiM, jo svAdhyAya kI sabhI vidhiyoM ke parama vizeSajJa tathA anekoM zreSTha sAdhuoM ko svAdhyAya Adi meM prayukta karane vAle haiM, jo nAgendra kula vaMza kI kIrti kA saMvardhana karane vAle haiM, jo prANimAtra ke hitopadeza meM samartha aura bhava bandhana ke bhaya ko naSTa karane vAle haiM, aise nAgArjuna RSi ke ziSya bhUtadinna AcArya ko maiM vandanA karatA huuN| His complexion is golden like pure smelted gold or a Champa flower, or the pollen of the best quality lotus flower; he rules over the hearts of Bhavya beings (those who are capable of attaining moksha) and expertly invokes the virtue of altruism in masses; he was accepted as the Yug-pradhan (leader of the era) throughout India; he was the ultimate expert of all the processes of self-study and the promoter of many accomplished ascetics into practices like self-study; he was the enhancer of the glory of the Nagendra group (of ascetics); and he had the capability to guide all beings towards betterment and remove the fear of ties of rebirth. I pay homage to such Acharya Bhootadinn, the disciple of Rishi Nagarjun. vivecana-Arya bhUtadinna - Arya nAgArjuna ke pazcAt Arya bhUtadina vAcanAcArya bane / "duSSamakAla zrI zramaNa saMgha stotra" meM Apako yuga-pradhAnAcArya mAnA hai| inake viSaya meM vizeSa ( 49 ) 6 55 5 5 5 5 5 5 5 n 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 6 7 8 9 4 5 5 5 5 5 5 5 5 5 5 5 5 55 5 56 Obeisance of the Era-Leaders phra

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W ALENEn222121ERani222122112112222LETET SSSS sUcanA upalabdha nahIM hai| yuga-pradhAna yantra ke anusAra yadi inheM yuga-pradhAna bhI mAnA jAya to 5 inakA kAryakAla isa prakAra hai-janma-vI. ni. 864 (395 vi., 338 I.), dIkSA-vI. ni. 882 (413 vi., 356 I.), yuga-pradhAnapada vI. ni. 904 (435 vi., 372 I.) aura - svargagamana-vI. ni. 923 (454 vi., 397 I.) bhAratIya itihAsa meM yaha kAla samudragupta, OM candragupta dvitIya aura kumAragupta kA kAla mAnA jAtA hai| Acharya Bhootadinn-He succeeded Arya Nagarjun as V Vachanacharya. In the panegyric--'Dushsham-kaal Shri Shraman Wan Sangh Stotra' he has been mentioned as Yuga-pradhanacharya. Hardly any more information about him is available. If he is accepted as Yuga-pradhanacharya according to the Yuga-pradhan chart, important dates in his life should be-Birth-864 A.N.M. (395 V.,338 LE A.D.), Diksha-882 A.N.M. (413 V., 356 A.D.), Yuga-pradhan statusWan : 904 A.N.M. (435 V., 372 A.D.), Death-923 A.N.M. (454 V., 397 A.D.). 5 In Indian history this was the period of successive reigns of 5 Samudragupta, Chandragupta II, and Kumaragupta. 46 : samuNiya-NiccANiccaM, samuNiya-suttatthadhArayaM vNde| sabbhAvubbhAvaNayA, tatthaM lohiccnnaamaannN|| ___ artha-nitya-anitya (jIva-ajIva) dravyoM ko bhalIbhA~ti jAnane-samajhane vAle, sUtra va + artha ko samajha-kara dhAraNa karane vAle, sarvajJa dvArA prakaTa kiye bhAvoM kA satya pratipAdana karane vAle lohitya nAma ke AcArya ko vandanA karatA huuN| I pay homage to the Acharya whose name was Lohitya and who properly understood the substances like sentient and non45 sentient, who absorbed the scriptures after fully understanding 55 the text and the meaning, and who was the true explicator of 5 the spirit of the tenets expounded by the omniscient. vivecana-Arya bhUtadina ke pazcAtvartI AcArya lohitya ke viSaya meM isa ullekha ke atirikta anya kahIM koI sUcanA prApta nahIM hotii| ____Elaboration Acharya Lohitya-Except for this mention, nowhere any information is available about Acharya Lohitya who 5 succeeded Arya Bhootadinn. 47 : / attha-mahattha-kkhANiM, susmnn-vkkhaann-khnn-nibvaanniN| payaIe mahuravANiM, payao paNamAmi duusgnniN|| madhaWan Wan phraja+5ETHSSSSS Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra Shri Nandisutra 055555555555555555555

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Dian Guan Jie Jing Duan Duan De Nao Wang Lu Yi Lian Meng Jing Xiao Lu Lu Duan Ba Ba Ba Ba Ba Di 48 : tv-niym-scc-sNjm-vinnyjjv-khNti-mddvryaannN| sIlaguNagaddiyANaM, annuog-jugpphaannaannN|| 49 : sukumAlakomalatale, tesiM paNamAmi lkkhnnpstthe| pAe pAvayaNINaM, paDicchiya-saehiM pnnivie|| artha-jo zAstroM ke artha va mahArtha (vizeSa artha yA vyAkhyA) kI khAna samAna haiM, sazramaNoM ko AgamavAcanA dete samaya pUche hue praznoM kA samAdhAna karane meM jo saMtoSa kA anubhava karAne vAle haiM aura jo prakRti se madhura vANI vAle haiM aise dUSyagaNi ko sasammAna praNAma karatA huuN| ve tapa, niyama, satya, saMyama, vinaya, Arjava (saralatA), kSamA, mArdava ja (namratA) Adi guNoM meM tatpara va saMlagna the| zIla Adi guNoM ke kAraNa khyAtinAmA aura anuyoga kI vyAkhyA karane meM yuga-pradhAna the| pUrvokta guNoM se sampanna tathA pravacanakAra OM AcAryoM ke prazasta lakSaNoM se yukta, saikar3oM ziSyoM dvArA pUjita unake sukumAra sundara caraNoM meM praNAma karatA huuN| 5 With all reverence I pay homage to Dooshyagani who was like a treasure trove of meanings and interpretations of the s 5. scriptures, who imparted satisfaction by clarifying doubts and 55 91 queries posed by able ascetics while giving them discourse of Agams and who had naturally sweet and soothing voice. He indulgently practised the virtues like austerity, discipline, si OM truth, self-control, humbleness, simplicity, forgiveness and 5 geniality. He was famous for his virtues like celibacy and was leader of the elaborators of Anuyog of his era. He was in 5 embellished with the said virtues and had the finer qualities of 4 the orator Acharyas. I bow at his delicate and beautiful feet that si were worshipped by hundreds of disciples. ma vivecana-AcArya lohitya ke pazcAtvartI AcArya dUSyagaNi kA bhI isa ullekha ke atirikta anya kahIM koI paricaya prApta nahIM hotaa| uparokta stuti se yaha pratIta hotA hai ki isa sUtra ke pravRttikAra devavAcaka yA devarddhigaNi kSamAzramaNa inhIM dUSyagaNi ke ziSya the| devarddhigaNi ke janmAdi . Wan kAla kI sUcanA anupalabdha hai kintu vallabhI vAcanA unake sAnnidhya meM hI huI thI ataH ve vI. ni. 980 (511 vi., 568 I.) meM vidyamAna the yaha nizcita hai| ataH dUSyagaNi kA sattA kAla - OM vIra nirvANa kI dasavIM zatAbdI kA madhya bhAga rahA hogaa| Elaboration-Acharya Dushyagani-Like Acharya Lohitya no 5 5 information anywhere is available about his successor Acharya Le Le Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhi Bu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting - - yuga-pradhAna sthavira vandanA Obeisance of the Era-Leaders 15 Zhong Sui Sui Cuo Chi Huo Luo Si Tong Mao Yi Zhan Dui Yi Si Ta Si Lan Qi Shu Ba Ba Ba Ba Di Yi

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Jin %% %% %% Zhu %%% %%%% %%%%%%%%%% %%% % Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Dushyagani except for this mention. This panegyric gives an indication that the author of this work, Dev Vachak or Devardhigani 4 Kshamashraman was a disciple of this Dushyagani. There is a lack of 4 4 detailed information about Devardhigani also, but he was present at 5 the Vallabhi convention. This indicates that he was alive in the year 980 A.N.M. (511 V., 568 A.D.). Thus the period of activity of Dushyagani must have been the middle part of the 10th century A.N.M. 50 : je anna bhagavante, kAliya-suya-ANuogie dhiire| te paNamiUNa sirasA, nANassa parUvaNaM vocchN|| ma artha-anya jo bhI kAlika zruta tathA anuyoga ke dhAraka dhIra AcArya bhagavanta haiM una OM sabhI ko praNAma karake maiM tIrthaMkara bhagavAna dvArA prarUpita jJAna kI prarUpaNA karatA huuN| After paying my homage to all the other Acharyas who were Hi experts of Kalik Sutras and Anuyog I commence presenting the knowledge propagated by Tirthankars. Wan vivecana-dUSyagaNi ke pazcAt unake ziSya AcArya devavAcaka athavA devarddhigaNi kSamAzramaNa vAcanAcArya bne| yaha virAT vyaktitva ke dhanI AcArya jaina paramparA meM sadA sarvadA pUjita rheNge| OM vI. ni. 980 meM inhoMne jo krAntikArI kArya kiyA vahI Aja jaina zruta-sampadA ke rUpa meM hameM hai upalabdha hai| devarddhigaNi ne lupta hote Agama jJAna ko vallabhI meM saMkalita va suvyavasthita to kiyA hI, sAtha hI usa samasta jJAna-sampadA ko lipibaddha karavAkara zrutajJAna paramparA ko sthAyitva bhI diyaa| janmanA ve kAzyapa gotrIya kSatriya rAjakumAra the| saurASTra ke vairAvala pahana meM unakA janma huA thaa| eka mAnyatA yaha hai ki inhoMne AcArya lohitya ke pAsa dIkSA lii| kintu kAla gaveSaNA va vivecana se inakA dUSyagaNi AcArya kA ziSya honA hI adhika yuktiyukta pratIta hotA hai| ma saMbhavataH AcArya lohitya ke pAsa inhoMne AgamoM tathA eka pUrva kA jJAna prApta kiyA ho| devarddhigaNi ke janmAdi kAla ke viSaya meM koI sUcanA upalabdha nahIM hai kintu unake svargavAsa OM ke viSaya meM sthApita mAnyatA yaha hai ki vI. ni. 1000 meM unakA dehAvasAna huA aura usI ke sAtha pUrva jJAna kA viccheda ho gyaa| 4 Elaboration - Devardhigani Kshamashraman - After 4. Dushyagani his disciple Deva Vachak or Devardhigani Kshamashraman became the Vachanacharya. This lofty personality 45 will always occupy a reverential place in the Jain tradition. The zrI nandIsUtra Shri Nandisutra Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Bu Bu Bu 5555555555555555555555555555555Zhong Zhan revolutionary work he accomplished in the year 980 A.N.M. is Ling $ available to us as the treasury of Jain scriptures. Devardhigani not 4 i only compiled and edited the depleting wealth of Jain scriptures but si also gave permanence to the tradition of scriptural knowledge by $ getting it transcribed. By birth he was a Kshatriya of the Kashyap gotra. He was born at a place named Vairaval in Saurashtra. There is a belief that he was initiated by Acharya Lohitya. But examining the available evidences and comparing them with historical dates, his being a disciple of Hi Acharya Dushyagani seems to be more logical. He was probably i taught the Agams and one Purva by Acharya Lohitya. 45 No information is available about important events of his life. 4 However it is an established traditional belief that with his death in $ 1000 A.N.M. the knowledge of the Purvas, the sublime canons, became extinct. 1 - Yang Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng prayuga-pradhAna sthavira vandanA Obeisance of the Era-Leaders 45 Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5%%%%%$

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zrotA ke prakAra TYPES OF LISTENERS caudaha prakAra ke zrotA FOURTEEN TYPES OF LISTENERS prAthamika-kisI zAstra athavA grantha ko Arambha karane ke prathama caraNasvarUpa maMgala tathA vighna-zamana kAmanA ke rUpa meM arhat, gurujana Adi kI stuti racane kI paramparA rahI hai| yaha Wan prastuta karane ke pazcAt sAmAnyatayA zAstra athavA grantha meM carcita viSaya kA varNana Arambha kiyA jAtA hai| kintu isa grantha meM eka abhinava prayoga dikhAI detA hai| viSaya-vastu kA Arambha karane se pUrva sUtrakAra usa viSaya ko grahaNa karane vAle arthAt zrotA ke guNAdhikAra kI carcA karate haiM ma. aura phira pariSad kii| yaha carcA sundara va saTIka udAharaNoM dvArA bahuta hI rocakatA ke sAtha prastuta kI gaI hai| 41 Introduction--It is a convention that as the first step of 5 commencing the writing of a book a prayer wishing well being and removal of hurdles is written in the form of a panegyric of the Arhat 55 or teachers. After this, generally an introduction of the subject ! 4 matter discussed in the book is given. But a new experimental styles 41 can be seen in this book. Before dealing with the introduction of the i subject matter first the virtues and rights of the recipients of the knowledge or the listeners have been discussed and then their congregation. This has been presented in a gripping style with beautiful and befittir 51 : sela-ghaNa-kuDaga-cAliNI, paripuNNaga-haMsa-mahisa-mese y| masaga-jalUga-virAlI, jaahg-go-bheri-aabhiirii|| artha-guNa-bheda se zrotAjana isa prakAra ke hote haiM-(1) zaila-ghana (patthara va puSkarAvarta megha), (2) kuTaka (ghar3A), (3) cAlanI, (4) paripUrNaka (channA athavA philTara), (5) haMsa, ma (6) mahiSa, (7) meSa, (8) mazaka, (9) jalauka (jauMka), (10) viDAlI (billI), ma (11) jAhaka (cUhA), (12) gAya, (13) bherI, tathA (14) AbhIrI (ahIra) ke smaan|| 51. According to the variations in quality, different types of + listeners are like-1. Smooth rock (shail) that remains ma zrI nandIsUtra Shri Nandisutra Qi Huo Ye Sui Nan Ming Si Lan Di 7Qi Ling Hao Di 5Qi 7Sui Nan Mao Yi Si Jian Ting De Duan Dian : Quan Guo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Bu Bu Bu Bu Bu SSSESESE5SE $555555555Bu Zhu Bu Bu Bu Bu Bu Bu Bu Bu Yu Huo Sui Sui Sui Sui Jin #1 neffected by down pour from rain clouds (ghan), 2. Earthen pitcher, 3. Sieve, 4. Filter, 5. Swan, 6. Buffalo, 7. Ram, v B. Mosquito, 9. Leech, 10. Cat, 11. Rat, 12. Cow, 13. Trumpet, and 14. Ahir. vivecana-jJAna ke viSaya meM yaha sarvamAnya niyama hai ki jJAnadAna supAtra ko honA cAhie, kapAtra ko nhiiN| zrutajJAna ke viSaya meM bhI yahI niyama mAnya hai| duSTa, mUr3ha, kuNThita, haThI, avinIta, viSayAnurakta Adi durguNa sampanna vyakti jJAna kA durupayoga karatA hai| ataH vaha pha anadhikArI hai| jisameM ruci, jijJAsA, lagana, vinaya, cAritra Adi guNa haiM vaha zrutajJAna kA adhikArI hai| sUtrakAra ne zrotA ke guNa-doSoM ko 14 udAharaNoM va dRSTAntoM se spaSTa ka kiyA hai-(dekheM citra 5) (1) zaila-ghana-mudga zaila nAmaka eka patthara hotA hai jo mUMga jaisA cikanA hotA hai aura jisa para eka saptAha taka nirantara varSA hotI rahe taba bhI pAnI usake bhItara paiThatA nhiiN| varSoM pAnI ke bhItara par3A rahe taba bhI tanika bhI Ardra yA nama nahIM hotaa| isa patthara ke samAna guNoM vAle + zrotA ko nirantara varSoM taka upadeza milatA rahe taba bhI vaha tanika bhI sanmArga kI ora prerita nahIM hotaa| vaha gozAlaka va jamAli ke samAna durAgrahI aura zaTa svabhAva kA hotA hai, jinheM svayaM OM bhagavAna mahAvIra bhI sanmArga para nahIM lA ske| aise rAvaNa aura duryodhana jaise jiddI svabhAva vAle zrotA kupAtra tathA tyAjya hote haiN| (2) kuTaka-ghaTa athavA ghdd'aa| ye do prakAra ke hote haiM-kaccA aura pkkaa| jo ghar3A kevala dhUpa meM sukhAyA jAtA hai vaha kaccA hotA hai aura jala bharane ke lie sarvathA ayogya; kyoMki jala Wan bharane se vaha bikhara jAtA hai aura jala bAhara baha jAtA hai| aise svabhAva vAlA dudhamu~hA zizu athavA vaise zizu jaise hI avikasita-aparipakva mastiSka vAlA zrotA zrutajJAna ke lie sarvathA ayogya hotA hai| ___ pakkA ghar3A do prakAra kA hotA hai-nayA aura puraanaa| nayA ghar3A pAnI bharane ke lie sarvathA / upayukta hotA hai| usameM bhare pAnI meM anAyAsa vikRti nahIM AtI tathA vaha pAnI pyAsa miTAne ke lie zItala va upayogI hotA hai| aise hI svabhAva vAlA zrotA jo paripakva buddhi vAlA to ho, Wan kintu anya jJAna athavA sUcanA grahaNa kara purAnA yA vikAragrasta na ho gayA ho, zrutajJAna dene ke lie zreSTha supAtra hotA hai| purAnA ghar3A do prakAra kA hotA hai| eka vaha jo purAnA to hai kintu pAnI bharane ke upayoga 5 meM nahIM lAyA gayA hai| aisA ghar3A apane pUrNa guNa nahIM khotaa| usameM bharA pAnI svaccha va zItala ma rahatA hai| aise hI svabhAva vAlA zrotA jo vayaska to ho cukA kintu durAgraha athavA mithyAtva se achUtA rahA hai vaha bhI supAtra hai, zrutajJAna pradAna karane yogya hai| )SS $5Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )))))))) Ting Ting Ting Ting Ting Ting Ting Ting zrotA ke prakAra Type of Listeners Zhong Yi Lian Duan Huo Nan Xie Xian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fa Gei Xie Chu

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Huo Xie Shi Xie Xie %% %%% %%%% %EL IN Ep4 3 purAnA aura upayoga meM lAyA ghaTa bhI do prakAra kA hotA hai| eka vaha jo sugandhita va zuddha jala bharane ke kAma meM liyA gayA ho| aise svabhAva vAle zrotA jinhoMne jJAna prApta kara guNoM ko apanAyA ho durguNoM ko nahIM, ve bhI supAtra hote haiN| upayoga meM lAyA dUsare prakAra kA ghaTa vaha hotA hai jisameM madirA Adi durgandhita padArtha bharA gayA hai| aise ghaTa kI durgandha yadi kucha samaya bAda svataH dUra ho jAtI hai to vaha upayoga meM lAyA - Wan jA sakatA hai kintu yadi durgandha aisI hai ki dUra nahIM hotI to vaha upayoga meM nahIM lAyA jA sktaa| isI prakAra jisa zrotA ne durguNa to grahaNa kiye hoM kintu vaha ceSTA karane para una durguNoM OM se mukta ho sake to vaha jJAnadAna ke upayukta hai| jo zrotA durguNoM meM itanA lipta ho cukA ho ki ma unase mukta hone kI na to sambhAvanA ho na hI ceSTA karatA ho, vaha jJAnadAna hetu sarvathA * anupayukta aura kupAtra hotA hai| 5 (3) cAlaNI-cAlaNI meM kitanA hI tarala padArtha DAlo vaha kabhI bharatI nhiiN| jitane bar3e chedaka ke hoM utanI hI zIghra khAlI ho jAtI hai| jaba taka pAnI meM rahatI hai, bharI huI dikhAI detI hai, parantu fa Upara uThAne para khAlI rahatI hai| cAlaNI kA svabhAva hai, vaha sAra ko nikAla detI hai, asAra ko apane pAsa rakhatI hai| aise svabhAva vAlA zrotA jo bhI sunatA hai vaha saba bhUla jAtA hai tathA OM sunakara guNoM ko chor3a avaguNoM para dhyAna detA hai, vaha apAtra hotA hai| (4) paripUrNaka-channA athavA philTara kA guNa hai ki vaha tarala padArtha meM rahI gandagI ko roka fa letA hai| aise svabhAva vAlA vyakti upadeza meM se bhI guNa nahIM avaguNa grahaNa karatA hai| vaha + zrutajJAna ke lie anupayukta hai| bhASya meM paripUrNaka kA artha 'bayA kA ghoMsalA' kiyA hai| jisase ghI chAnane para ghI nIce calA jAtA hai kacarA Upara raha jAtA hai| (5) haMsa-svabhAva va saundarya donoM dRSTiyoM se haMsa zreSThatama pakSI mAnA jAtA hai| heya aura OM zreya ke bIca cayana ke lie usake nIra-kSIra viveka kI upamA dI jAtI hai| hindI meM eka prasiddha kahAvata hai-yA haMsA motI cuge yA laMghana kara jaay| haMsa jaisI viveka buddhi vAlA zrotA sunakara ) guNa mAtra grahaNa karatA hai, avaguNa kI bAta tyAga detA hai| aisA zrotA suyogya pAtra hotA hai aura OM zruta-zravaNa kA adhikArI hai| (6) mahiSa-bhaiMsA svabhAvataH svacchatA kA virodhI hotA hai| sAmAnyatayA vaha kIcar3a meM hI baiThatA hai aura yadi svaccha jala meM praveza karatA hai to use bhI kIcar3a jaisA banA detA hai| aise svabhAva vAlA zrotA prathama to jJAna kI bAta sunane jAtA hI nahIM aura yadi gayA to vAtAvaraNa ko hI dUSita kara degA, anyoM ke lie vighna utpanna karegA, asaMbaddha bAteM aura pragalbha ceSTAe~ +kregaa| aisA zrotA zrutajJAna prApta karane kA adhikArI nahIM hotaa| ja (7) meSa-meMDhe aura usI prajAti ke pazu jaba pAnI pIte haiM to jalAzaya ke kinAre agale +ghuTane Tekakara jala kI sataha se pAnI pIte haiN| isase use svaccha jala milatA hai aura jalarAzi Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si zrI nandIsUtra Shri Nandisutra %%%%%Xie Xie Xie Yu Fa Yu Huo Nan Xie Xie Yu Li Li Yu Nan Chang %%%%%%%

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zrotA ke bheda 2. ghtt| 3. cAlanI 4. channA HE AatmS4 niree . 4 se RATAR 1. zailapaNa 12. gau 11.cUhA gau-sevA ASH Sm 8. mazaka 9. jalUkA 10. billI 13. bherI 14. ahIra dampati -

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yi FEEEEEEE ti 4 44 %% %%% %% %%% %% %% %% | 5. citra paricaya Illustration No. 5 zrotA ke 14 bheda 1. zailaghana-cikanA gola patthara mUsalAdhAra pAnI barasane para bhI bhIgatA nahIM hai| 2. kuddg-ghddaa| ghaDe bhI kacce-pakke yoM kaI prakAra ke hote haiM vaise zrotA ke bhI aneka prakAra haiN| 3. cAlanI-koI cAlanI kacarA nikAlakara dAnA rakha letI hai| koI cAlanI cAvala vagairA sAra rakhakara ke chilakA-kacarA nikAla detI hai| 4. paripUrNaka (channA)-dUdha Adi chAnane kA channA (gAlanA) kI taraha ke zrotA kacarA rakhakara sArA nikAla dete haiN| 5. haMsa-hasa jala chor3akara dUdha pI letA hai| 6. meSa-bakarI, bheDa Adi kinAre kA svaccha jala pI letI haiN| 7. mahiSa-bhaisA pAnI pIne ke lie pAnI ke bIca jAkara sArA pAnI gadA kara detA hai| 8. mazaka-DAMsa-macchara, khaTamala zarIra ko kATakara rakta pIte haiN| 9. jalUka-jalaukA-jauka, zarIra kA gaMdA khUna pItI hai| 10. viDAlI (billI)-billI dUdha kA bartana jamIna para girAkara phira dUdha pItI hai| 11. jAhaga-cUhe Adi bartana ko nukasAna pahu~cAye binA cupacApa dUdha Adi pI lete haiN| 12. gau-kucha loga gAya kI sevA nahIM karake bhUkhI mArakara bhI dUdha cAhate haiN| kucha premapUrvaka sevA karake Wan phira dUdha lete hai| 13. bherI-bherI kI taraha zrotA bhI do prakAra ke haiN| 14. ahIra dampati-ghI becane vAle ahIra dampati kA dRSTAnta gAthA 51 ke vivecana me pddh'eN| FOURTEEN TYPES OF LISTENERS 1 Shaul-ghan-A smooth round stone does not get wet even in a down-pour 2 Earthen pitcher- There are many types of listeners, as there are many types of earthen pitchers---unbaked, baked etc. 3 Sieve-Some sieve retains trash and allows grains to pass through and others retain grains and allow dirt to pass through. 4. Filter--There are listeners like the filter cloth used for filtering milk 5. Swan-It drinks milk and leaves water. 6 Ram-Goat, lamb etc drink clean water from the river-bank 7 Buffalo-To drink water a buffalo enters the water and spoils it 8 Mosquito-Mosquito and other such insects sting and suck blood 9 Leech-Sucks our contaminated blood. 10 Cat-Cat topples the milk-pot and then laps up milk 11 Rat-Rat sucks milk without harming the pot ___ 12 Cow-Some starve the cow and still want its milk Others take proper care and then only take its milk. 13 Trumpet--Like trumpet there are two types of listeners, 14 Ahur couple--The story of Ahir couple is mentioned in the elaboration of the __text listing types of listeners (Example of51) (Page-50) 9%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Quan jamaWan dhaWan ma)))

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Zhong 5555555 Chang Fa Fa Fa Fa Fa Long " De Dang Dang De Kong gaMdalI bhI nahIM hotii| aise svabhAva ke zrotA guru ke kathana ke prati ekAgra raha tattva kI bAta meM OM grahaNa karate haiN| ye supAtra hote haiM aura zrutajJAna ke adhikaarii| (8) mazaka-macchara athavA aise hI anya jIva jisa zarIra para baiThate haiM usakA rakta cUsate haiM ke OM tathA DaMka mArakara pIr3A dete haiN| aise svAbhAva vAle zrotA apane guru se kucha prApta kareM to bhI ma Wan kaSTa aura pIr3A dete rahate haiN| aise avinIta zrotA kupAtra hote haiN| (9) jalaukA-jauMka bhI jisa zarIra para cipakatI hai vahA~ se rakta cUsatI hai| isakA upayoga ke phor3e meM se dUSita rakta dUra karane ke lie kiyA jAtA hai| aise zrotA bhI guru ke nikaTa jJAna nahIM, durguNa grahaNa karate haiM aura sAtha hI gurujanoM kI zakti ke hrAsa kA kAraNa banate haiN| aise jauMka ke ma samAna zrotA bhI kupAtra hote haiN| (10) viDAlI-billI svabhAvataH dUdha-dahI athavA anya khAdya padArtha ko jamIna para girAtI ma hai aura phira vaha dhUla bharA padArtha cATatI hai| aise svabhAva vAle zrotA guru se sAkSAt zuddha jJAna prApta nahIM krte| ve dUsaroM se sunakara athavA prakSipta sAhitya par3hakara ucita-anucita sabhI grahaNa karate rahate haiN| ye bhI kupAtra hote haiN| (11) jAhaka-cUhe (jhAU cUhA kAMToM vAlA cUhA) kI prajAti vAlA yaha jIva dUdha-dahI Adi OM padArtha ke pAtra ke nikaTa jA usameM se thor3A-thor3A pItA hai athavA bartana ke bAhara kI ora lage // ma padArtha ko cATa letA hai| isa prakAra vaha apanI AvazyakatAnusAra zuddha vastu grahaNa karatA hai aura zeSa ko dUSita yA naSTa nahIM krtaa| aise hI svabhAva vAlA zrotA apanI AvazyakatAnusAra aura OM kSamatAnusAra guru ke nikaTa jJAna grahaNa kara letA hai aura punaH guru se prazna kara use paripakva hai ma karatA hai sAtha hI guru ke pUrNa samaya aura UrjA ko svayaM mAtra ke upayoga meM lene kI manovRtti // FA nahIM rakhatA, vaha supAtra hotA hai| (12) gau-gAya ke viSaya meM eka dRSTAnta hai jisase zrotA ke guNAvaguNa samajhAe haiMWan kisI zreSThI ne cAra brAhmaNoM ko eka byAI huI gAya dAna meM dI jisake dUdha kA upayoga cAroM ko saMyukta rUpa se karanA thaa| brAhmaNoM ne paraspara nizcita kara liyA ki bArI-bArI se eka 2 dina pratyeka usakA dUdha duha legaa| cAroM brAhmaNa nipaTa svArthI the| pratyeka ne yaha socA ki mujhe Wan dUdha le lenA cAhie, dAnA-pAnI va sevA to zeSa tIna kara hI rahe haiN| aura isa prakAra ve cAroM hI hai dUdha duhate rhe| gAya dAne-pAnI ke abhAva meM kucha hI dinoM meM mara gii| dAna meM milI gAya ke , marane kA unheM koI duHkha nahIM huA, na hI loka-nindA kI cintA |isii prakAra jo zrotA guru kI Wan sevA-suzrUSA tathA usake AhAra-pAnI kA prabandha to nahIM karatA, kevala zruta prApta karane kI ceSTA ! meM lagA rahatA hai vaha kupAtra hotA hai| isake viparIta cAra anya brAhmaNoM ko bhI kisI zreSThI ne isI prakAra eka gAya dAna kii| ve + - cAroM paropakArI aura niHsvArtha svabhAva ke the| una sabhI ne gAya kI yatheSTa sevA karane tathA * . # dAnA-pAnI khilAne kA niyama kara liyaa| phalasvarUpa gAya bhI hRSTa-puSTa aura dIrghAyu huI aura zrotA ke prakAra ( 57 ) Type of Listeners 0555555555555555555550 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ssssssssssssss

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.-.- Sonvarmanan Daman IPIPPIPIPIPIPIPIPIPPIPIPIPIPIPEELCLE -- yi E9F5FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting OM sabhI ko pracura mAtrA meM dUdha bhI milatA rhaa| isI prakAra jo zrotA gurujanoM kI niHsvArtha + sevA-suzrUSA karate haiM tathA AhAra-pAnI kA prabandha karate haiM aura phalasvarUpa guru se jJAna prApta / karate haiM, ve supAtra hote haiM aura kSamatAnusAra jJAna prApta karane meM saphala hote haiN| (13) bherI-yaha bhI eka dRSTAnta hai-eka bAra saudharmendra ne apanI deva-sabhA meM vAsudeva E zrIkRSNa kI prazaMsA karate hue unakI do vizeSatAeM batAIM-guNa-grAhakatA aura apanI garimA ko OM nahIM tyaagnaa| indra kI sabhA kA eka deva zrIkRSNa kI parIkSA lene ke uddezya se dharatI para utraa| usane eka vyAdhi se vigalita mRtaprAya kAle zvAna kA rUpa dharA aura usa mArga para par3a gayA hai jisa para zrIkRSNa jAne vAle the| kucha samaya pazcAt jaba bhagavAna ariSTanemi ke darzanArtha vAsudeva OM zrIkRSNa usa mArga se nikale to kutte ke zarIra se nikalatI tIvra durgandha unakI nAka meM gii| hai durgandha itanI tIvra thI ki zrIkRSNa ke sAtha calate sainikoM ne mArga badala diyaa| kucheka ne kapar3e se , nAka DhaMka liyaa| kintu zrIkRSNa hAr3a-mA~sa ke bane audArika zarIra ke svabhAva va pariNatiyoM ke OM jJAtA the, ve binA kisI ghRNA-bhAva ke kutte ke nikaTa se hI nikale aura bole-"dekho ! isa kutte ke kAle zarIra se jhAMkate sapheda, svaccha aura camakate daoNta kitane sundara lagate haiM mAno kRSNamaNi ke pAtra meM motiyoM kI mAlA rakhI ho|" kRSNa kI isa abhivyakti se deva ko kRSNa OM kI guNagrAhakatA ke svabhAva kA patA lagA aura vaha mana hI mana natamastaka ho gyaa| vahA~ se antardhyAna ho vaha deva zrIkRSNa kI azvazAlA se eka zreSTha azva lekara bhAga gyaa| OM sainikoM ne bahuta pIchA kiyA para vaha hAtha na aayaa| antataH zrIkRSNa svayaM usase azva chur3Ane ke Wan gye| jaba ve usake nikaTa pahuMce to deva ne kahA-"Apako apanA azva chur3Ane ke lie mujhase 5 yuddha karanA hogaa|" zrIkRSNa ne uttara diyA-"yuddha aneka prakAra ke hote haiM-malla-yuddha, muSThi-yuddha, asi-yuddha Adi, tuma kauna-sA yuddha karanA caahoge|'' deva ne kahA-"maiM pITha-yuddha fa karanA cAhatA huuN| ApakI pITha aura merI pITha se yuddha kiyA jaaye|" zrIkRSNa ne uttara diyA "aisA ghRNita va nIca yuddha karanA merI garimA ke viruddha hai| maiM kisI bhI mUlya para apanI garimA nahIM tyAga skt| tuma yaha azva le jA sakate ho|" jA zrIkRSNa kA yaha uttara suna deva apane svAbhAvika rUpa meM prakaTa huA aura zrIkRSNa ke caraNoM meM praNAma kara unakI parIkSA lene kI bAta btaaii| phira usane zrIkRSNa ko eka divya bherI bheMTa hai kI aura batAyA-"yaha roganAzaka divya bherI hai| hara chaha mahIne bAda ise bajAne para jisake kAna ke 9 meM bhI isakI megha garjanA jaisI gambhIra dhvani jAyegI use chaha mAha taka koI roga nahIM hogA aura F purAnA roga naSTa ho jaayegaa| isakI dhvani bAraha yojana taka jaayegii| sAvadhAnI yaha rahe ki na to OM ise chaha mAha pUrva bajAyA jAye aura na isa para lagA divya lepa utArA jAye kyoMki usa lepa meM ma hI roga zamana kA guNa hai|" ke eka nizcita tithi ko vaha bherI bajAI gaI aura deva ke kathanAnusAra jahA~ taka usakI dhvani + gaI sabhI niroga ho gye| zrIkRSNa ne vaha bherI apane eka sevaka ko dI aura sArI vidhi samajhAkara hara chaThe mahIne bajAne kI AjJA de dii| zrI nandIsUtra Shri Nandisutra 0555555555 556 $%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Si Si Bu Bu Bu Bu Bu 5555555555Sui Deng Shen Xue Fang Fang Fang h6 eka bAra kisI gambhIra roga se pIr3ita eka zreSThI bherI kI mahimA suna anya nagara se OM dvArikA aayaa| usake durbhAgyavaza bherI usake pahuMcane se eka dina pUrva hI bajAI gaI thii| vaha hai ma nirAza ho soca meM DUba gyaa| taba use eka upAya suujhaa| vaha bherI-vAdaka ke pAsa gayA aura kisI prakAra dhana kA lAlaca de usase thor3A-sA lepa bherI se khuracakara prApta kara liyaa| vaha to OM niroga hokara calA gayA kintu bherI-vAdaka ko dhanopArjana kA upAya hAtha laga gyaa| dhIre-dhIre ma usane bherI para lagA sArA lepa khuracakara beca ddaalaa| bherI kA divya sAmarthya naSTa ho gyaa| 5. zrIkRSNa ko yaha sUcanA milI to unhoMne usa bherI-vAdaka ko daNDita kara dvArikA se nikAla diyaa| jana-sevA kI bhAvanA se unhoMne usa devatA kA AhvAna kara punaH vaisI hI eka bherI prApta kI aura isa bAra eka atyanta vizvAsapAtra tathA yogya vyakti ko bherI bajAne kA uttaradAyitva sauNpaa| usake pazcAt hara chaha mahIne bAda niyama se bherI bajAI jAne lagI aura janatA lAbhAnvita hone lgii| yaha dRSTAnta upamA svarUpa hai-dvArikA kA artha samasta bharatakSetra hai| zrIkRSNa kA artha tIrthaMkara hai| deva kA artha puNya-phala hai| bherI kA artha zrutajJAna he aura bherI-vAdaka kA artha sAdhu hai| OM zramaNa jaba zrutajJAnarUpI bherI bajAtA hai taba jana-jana kA karmarUpI roga naSTa ho jAtA hai| kintu // jo sAdhu zrutajJAna kA svArthavaza durupayoga karate haiM aura zrutasammata saMyama ko bhaMga karate haiM ve saMsAra-cakrarUpI daNDa ke bhAgI hote haiN| aise zrotA kupAtra haiN| jo zrutajJAna kA svArthavaza durupayoga OM nahIM karate aura zruta-sammata saMyama ko bhaMga nahIM karate ve sva-hita tathA jana-hita donoM uddezyoM meM saphala hote haiN| aise zrotA supAtra haiN| / (14) AbhIrI-yaha bhI eka dRSTAnta hai-eka ahIra (gujara) dampati ghI ke ghar3e apanI gAr3I 5 meM bharakara nagara meM becane ke lie jAte haiN| vahA~ pahu~cakara eka sthAna para gAr3I khar3I kara ve ghar3e * OM utArane lge| donoM meM se kisI kI asAvadhAnI ke kAraNa eka ghar3A hAtha se chUTa gayA aura dharatI // para girakara TUTa gyaa| jamA huA ghI dharatI para gira gyaa| pati-patnI Apasa meM eka-dUsare ko doSa dete hue lar3ane lge| isI bIca ghI pighalakara miTTI meM paiTha gyaa| kisI prakAra zeSa ghI ka becate-becate rAta ho gii| ghara lauTate samaya mArga ke a~dhere meM dasyuoM ne unheM lUTa liyaa| kisI prakara jAna bacAkara apane ghara phuNce| 5 isI prakAra jo ziSya jJAna prApta karate samaya kisI bhUla ko lekara apane guru athavA anya sahapAThiyoM se kalaha meM laga jAte haiM ve apanA hI nahIM sabhI kA aniSTa karate haiN| aise zrotA + kupAtra hote haiN| eka anya ahIra dampati ke sAtha bhI aisI hI ghaTanA ghttii| ghar3A phUTane para tatkAla donoM ne eka-dUsare se asAvadhanI ke lie kSamA mAMgI aura dharatI para paDe ghI ko punaH jhaTa se ekatra kara tapAkara sApha kiyA aura dUsare ghar3e meM bhara liyaa| samaya rahate apanA sArA mAla beca sUryAsta se pUrva sakuzala apane ghara lauTa aaye| zrotA ke prakAra Type of Listeners mamamamamamamamamamamama50 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5Nian

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M I PITI Ir. UC C LC LC LC LC U 17 15 4 5 4 5 5 5 5 5 LS LS Ting Ting Ting Ting Ting Ting Ting Ting 55 456 455 55 55 456 457 Ha Er Si Si Bu Bu Bu Bu Bu Bu isI prakAra jo ziSya jJAna prApta karate samaya bhUla hone para tatkAla guru tathA sahapAThiyoM se kSamA maoNga bhUla sudhArane tathA jJAna prApta karane meM juTa jAtA hai vaha saphalatApUrvaka jJAna prApta kara dhyeya kI ora Age bar3ha jAtA hai| aisA zrotA supAtra hai| Elaboration-The widely accepted norm about knowledge is that it should be imparted to a worthy person, not unworthy. Same is true or scriptural knowledge. A person who is wicked, foolish, dull, adamant, impolite, carnal, or having other such vices always abuses knowledge. Therefore he is unworthy. One who has interest, curiosity, 91 sincerity, humbleness, and right conduct is worthy of scriptural knowledge. The author has explained the vices and virtues of a listener with fourteen examples-(See Illustration 5) 1. Smooth rock-There is a rock known as Mudg-rock which is as smooth as black-gram. Even if it incessantly rains over it for one week, water does not seep into it. Even if it is kept submerged in water for years, it does not become damp. A person having 4 attributes like this stone is not even slightly inspired towards the fi right path in spite of being preached continuously for years. He is as si dogmatic and adamant as Goshalak and Jamali who could not be corrected even by Bhagavan Mahavir himself. Such listeners, who are as obstinate as Ravan and Duryodhan, are unworthy and should be rejected. 2. Earthen pitcher-These are of two types-unbaked and 5 baked. A pitcher that is dried in sun is unbaked. It cannot be used to fill water in it because as soon as water is poured in, it disintegrates 4 fi and water flows out. An infant with such a nature, or a listener with an undeveloped and immature mind, like an infant, is absolutely unworthy. A baked pitcher is also of two types--new and old. A new pitcher is most suitable for filling water. Water filled in such a pitcher is generally not spoiled and it remains cool and satisfying. A listener with such disposition, who has a mature mind but has not become u preconditioned or prejudiced by absorbing other knowledge or information, is most worthy recipient of scriptural knowledge. An old pitcher is of two types. One that is old but has not been used for storing water. Such pitcher does not lose all its properties. Si When used, it still keeps the water clean and cool. A listener having si zrI nandIsUtra (EO) Shri Nandisutra $$$$$$$$$4555454545454545454545454545454545454 455 456 457 41 Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting % Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFF

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ben Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555555555 similar nature, who although old yet free of prejudices and 9 misconceptions, is a worthy recipient of scriptural knowledge. An old and used pitcher is also of two types. One that has been 15. used for storing pure and fragrant water. Listeners having similar 4 nature, who have, through learning, absorbed virtues and not vices, 41 are the worthy ones. The second type of used pitcher is that in which wines and other ki Hi foul smelling liquids have been stored. If the stink of such pitcher is i automatically removed after some time, it can be used. However, if it stinks permanently it cannot be used. In the same way a listener, 55 who has acquired vices but can be free of them with perseverance, is 15 a worthy recipient of knowledge. A listener who is so wrapped up in vices that their neither is an effort nor a chance of being free from vices is absolutely inappropriate and unworthy recipient of knowledge. 3. Sieve-No matter how much liquid is poured into a sieve it is never full. The bigger the holes the sooner it becomes empty. As long 4 as it remains submerged in water it appears filled but the moment it ! 41 is brought out, it is empty. The purpose of a sieve is to allow the i useful part to pass through and retain what is useless and is to be thrown. A listener with similar nature forgets whatever he listens. 4f Also, while listening he is attentive of vices and not virtues. He is $ 4 unworthy. 4. Filter-The property of a filter is to retain the dirt and allow 5 45 the clean liquid to pass through. A person with such nature while si Si listening retains vices and allows the virtues to pass through. He is i an unworthy recipient of scriptural knowledge. In the Bhashya (a 5 style of commentary) Paripurnak is interpreted as the nest of Baya 5 5 (weaver bird) which when used as a filter retains dirt and allows pure $i Ghee to pass through. 51 5. Swan-It is believed to be the best among birds in terms of 4 9 beauty and disposition. It is used as a metaphor for discriminating i between good and bad. In Hindi there is a proverb based on this supposed attitude of swan-a swan either eats pearls or remains i 5 hungry. A listener with a swan-like selective attitude absorbs virtues 541 41 41 41 41 $ $ $1654444444444444444 Bu Bu 55555555555Ya Ya Ya Ya Ya Ya Ya - zrotA ke prakAra ( 88 ) Type of Listeners 5Sui Sui %%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Sui Sui Nan Xie De

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Zuo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ni Ting Ting Ting Ting Ting 55555555Sui Nan Xie Xie Xie Sui Sui Deng Shen Nan Xian Chang Jin Jin Jin Jin Jin Jin De and rejects vices while listening. Such a listener is a worthy recipients of scriptural knowledge. $ 6. Buffalo-By nature a buffalo is adverse to cleanliness. It generally sits in slime. Even if it enters clean water it makes the 4 water slimy. A listener having such attitude avoids places where 4 knowledge is given. If at all he goes there, he spoils the atmosphere, 5 creates disturbance for others, and utters incoherently and acts irrationally. Such a listener is an unworthy recipient of scriptural knowledge. 4 7. Ram-A ram, as other animals of that species, drinks water by going on its front knees and sipping water from the surface of a water-body. This way it ensures that it gets clean water to drink and at the same time the water body is also not soiled. A listener having 5 i such attitude listens to the guru with apt attention and absorbs the essence. Such a listener is a worthy recipient of scriptural knowledge. $ 8. Mosquito-A mosquito and other such insects sting and suck blood from the body they sit on. A listener having such attitude inflicts pain and discomfort on his guru even while he learns y something. Such impolite listeners are unworthy. 9. Leech-A leech also sucks blood from the body on which it sticks. It is used for sucking out contaminated blood from a wound. A 5 listener having such attitude acquires vices instead of knowledge 41 from a guru. He also becomes instrumental in depleting of the powers of the teacher. Such leech-like listeners are unworthy. i 10. Cat-Habitually a cat spills milk, curd, or other eatables in Si dirt and then laps it up. Listeners having such attitude never get lessons directly from the guru. They either listen from others or read inauthentic literature and absorb right and wrong both. Such 4 listeners are unworthy. 11. Rat-A creature of this species approaches a pot filled with 5 milk or curd and carefully laps up only a little at a time. It also 4 5 consumes the small quantities sticking on the outer walls of the pot. 4 $ This way it collects what it requires and does not spoil the whole lot. 5 A listener having such attitude collects knowledge according to his need and capacity. He approaches the guru again to remove doubts or 5555$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 8 OM zrI nandIsUtra Shri Nandisutra 4 455 456 455 456 457 455 456 457 454 455 456 4545454545454545454545454

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555555555555555 tara pr 52212 to consolidate what he has learned. He avoids monopolizing the guru. He is a worthy. LE LE LE LE CLUE LE LE LE TE LEE IF IT IFIF wit 12. Cow-There is an incident related to cow. It explains the qualities of a listener. EN UN AS AN ER EN ES5555555 A merchant donated a mature cow to four Brahmans who were to share the milk it produced. The Brahmans decided that by turn each one of them will milk the cow one day. All the four Brahmans were utterly selfish. Each one of them thought that he should only milk the cow; the other three must certainly be feeding it. This way all of them continued to milk the cow. In absence of feed, the cow died of starvation after a few days. The Brahmans did not feel sorry as it was a cow they got in donation. They were also not worried about any criticism. In the same way, a listener who neither arranges for food for the guru nor serves the guru in any other way and only tries to extract scriptural knowledge is unworthy. 13. Trumpet-This too is an incident given as an example-Once while praising Vasudev Shrikrishna, Saudharmendra, in his assembly of gods, mentioned two of his qualities-appreciation of virtues and maintaining his prestige. A god from the assembly descended to earth for the purpose of testing Shrikrishna. He transformed himself into a sick and scrawny dog and lied down on the path on which Shrikrishna was to pass. After some time, on his way to behold Bhagavan Arishtanemi, Shrikrishna arrived near that spot. The obnoxious stink emanating from the sick dog entered his nostrils. The stink was so acute that some of the guards accompanying Shrikrishna changed their path and the others covered their nostrils with their handkerchiefs. But Shrikrishna knew the nature of the earthly body and the changes it underwent; without even a trace of aversion he passed from near the sick dog and commented-"See there, how beautiful are the clean and brilliantly white teeth in the background of the black body of the dog. As if a pearl necklace is lying in a vessel made of black stone." This comment revealed before the god Shrikrishna's acute sense of appreciation of virtues. He was filled with a feeling of respect for Shrikrishna. zrotA The god disappeared from there and reached Shrikrishna's stable. He eloped with one of the best horses. The guards followed him but in ke prakAra ( 63 ) Type of Listeners 5555555555555555555555555 For Private Personal Use Only 555555555555555555555555555555555! Wan Wan

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$ $$FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting vain. At last Shrikrishna himself went to recover the horse. When he caught up, the thief said--"In order to recover your horse you will y 4 have to fight with me." Shrikrishna said--"There are numerous types 4 of duels-wrestling, boxing, fencing, etc. Which one you want ?" The god replied--"I want a back-duel. We will fight with our backs." 4 Shrikrishna said--"It is against my prestige to enter into such as $i lowly and hateful duel. At no cost I would stoop so low. You may take 55 41 away the horse." On hearing this the god appeared in his natural form before 15 4 Shrikrishna and bowing at his feet he explained how he had come to 55 test Shrikrishna. After this he presented a divine trumpet to * Shrikrishna and said--"This divine trumpet has healing qualities. It should be blown every six months. Who ever listens to the deepl 5 resonant thunder like sound it emits will be free of all ailments for 4 six months. He will also be cured of his old ailments. The reach of its 4 sound is twelve yojans (measure of linear distance). Ensure that it is i blown only once in six months and its coating is not removed because it is only the coating that has the healing power." fi The trumpet was blown on a specific date. As the god had told, $ wherever its sound reached every one became free of all ailments. Shrikrishna gave the trumpet to one of his attendants and instructed 4 him to blow only once every six months. One day a very sick merchant in some other town heard about the divine qualities of the trumpet. He at once came to Dwarika. His bad 5 luck that the trumpet had been blown just a day before his arrival. si 4. He was disappointed and worried. After contemplating for some time 5 Si he got an inspiration. He went to the guard in charge of the trumpet and bribed him to scraping a little coating from the trumpet. The 3 powder cured the merchant and he went away satisfied. But this 5 provided the guard with a new source of income. Gradually he 41 scraped off all the coating from the trumpet and sold it. The trumpet 46 was now devoid of its divine healing power. 4 When Shrikrishna got this news he punished the trumpet blower 4 56 guard and exiled him from Dwarika. For public welfare he invoked that god and got another trumpet from him. This time he gave it to a nan of confidence with the responsibility to blow it every six Bu Bu Bu Sui 5Sui Sui Sui De Ya Ya Ya Ya Ya Sui 5Sui Sui Sui 5Sui Sui Sui 555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Nan Ya Ya Ya Ya Yi zrI nandIsUtra (68) Shri Nandisutra Zhong Nan Di Lao %%%%Sui Sui Li Li Mo Sui Sui Xie %%%%%%%%%%% %55Fen 4649

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhe Ting Ting Ting Ting Ting Ting 5 months. The instructions were strictly followed and the people s benefitted. 4. This is a metaphoric example. Dwarika depicts the Indian subcontinent. Shrikrishna depicts Tirthankar. The god who came to i 15 test Shrikrishna depicts fruits of pious deeds. Trumpet depicts i Hi scriptural knowledge and trumpet-blower-guard depicts a shraman. 41 When a shraman blows the trumpet of scriptural knowledge the masses are cured of their disease of karma. But the shraman who selfishly misuses scriptural knowledge and breaks the prescribed 4 of codes gets caught in the cycle of rebirths as punishment. Listeners 4 having such attitude are unworthy. The shraman who does not selfishly misuses scriptural knowledge and avoids breaking the prescribed codes embraces success in the goals of development of the i self as well as masses. Such listeners are worthy. 14. Ahir (a trade based caste in India; those who own cattle and fi 4 deal in milk and milk products) This is also an incident given as an $ example-An Ahir couple goes to the town to sell their cart full of pitchers filled with butter. Reaching the town they park their cart and 5 start unloading the pitchers. Due to carelessness of one of them, a 5 4 pitcher fell on the ground and broke. The condensed butter spilled on the ground. The husband and wife blamed each other and started quarrelling. During this squabble the butter melted and seeped into $ the sand. Valuable time was wasted and by the time they could sell the fi remaining butter, the day ended. They started back for their village. $ In the darkness of the night they were looted by dacoits. Abandoning 5 everything they ran for their life and somehow reached the village. 5. In the same way a listener who enters into an argument with his teacher or a colleague over some mistake, wastes his own as well as 4 others time. Such listeners are unworthy. Another Ahir couple faced a similar coincidence. As soon as the 5 pitcher broke they begged pardon mutually and at once collected the si 5 condensed butter spilled on the ground, melted it in a pot, filtered it 4 S and filled it back into a new pitcher. Their selling activity was not disturbed. They sold all their produce in time to return home safe 5 before sunset. zrotA ke prakAra ( 44 ) Type of Listeners %%%%% %% %% %% %%%%%%%%%%% %%Bu Bu Bu $$$$$$$$FFFFFFFFFFFFTing Ting Ting Ting Ting Ting F%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting In the same way a listener who, when committing a mistake, at once begs pardon of his guru and colleagues and proceeds to rectify 4 the mistake and resume acquiring knowledge, successfully absorbs 4 knowledge and progresses in the direction of his goal. Such listeners are worthy. tIna prakAra kI pariSada THREE TYPES OF CONGREGATION dharma sunane ke lie upasthita zrotAoM ke samUha ko pariSad kahate haiN| inake viSaya meM kahA gayA hai A group of listeners assembled to listen to a religious discourse is called a congregation About this it is mentioned that, 52 : sA samAsao tivihA paNNattA, taM jahA-jANiyA, ajANiyA, duvviyddddaa| jANiyA jahA khIramiva jahA haMsA, je ghuTuMti iha guru-gunn-smiddhaa| dose a vivajjati, taM jANasu jANiyaM prisN|| artha--vaha (pariSad) saMkSepa meM tIna prakAra kI kahI gaI hai--jJAyikA, ajJAyikA tathA : durvidgdhaa| jJAyikA-jaise haMsa pAnI ko chor3a dUdha pI letA hai usI prakAra jahA~ zrotAoM meM guNavAna tathA guNajJa vyakti ho aura jo doSoM kA tyAga kara guNa grahaNa kara lete haiM use jJAyikA ma pariSad smjho| 52. In brief it has been said to be of three types----Jnayika, F Ajnayika and Durvidagdha. Jnayika-Know this, that a Jnayika Parishad (a $i congregation of sagacious listeners) is where listeners are virtuous as well as appreciaters of virtues; and they reject vices 55 and accept virtues just as a swan rejects water and accepts Wan milk. vivecana-haMsa ke svabhAva ke udAharaNa se jJAyikA pariSad ke guNa ko samajhAyA hai| jahA~ OM zrotA-samUha itanA guNa-sampanna tathA vivekI ho ki guNa aura doSa meM bheda kara guNa mAtra ko hI svIkAra kare aura doSa ko choDa deve, vaha samUha jJAyikA pariSad kahA jAtA hai| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting kazrI nandIsUtra Shri Nandisutra 6555555555555555555hle

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brary.org Taverijay SINGH 3. durvidagdhA pariSad avinIta zrotA tIna prakAra kI pariSad drAsana lA 2. ajJAyikA pariSad avidhiyukta zrotA 1. jJAyikA pariSad vidhipUrvaka zrotA 6

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Wan 555555)) )) ) ) )) )) )) ) )) ) ) )) ) / 6. citra paricaya Illustration No. 6 (1) tIna prakAra kI pariSada 1. jJAyikA pariSad-vinayapUrvaka yogya Asana se baiThakara vaktA kI vANI sunakara usakA guNa grahaNa karane vAle shrotaa| 2. ajJAyikA pariSad-jinameM na to vinaya kA guNa hotA hai na hI jinheM sunane kI vidhi kA jJAna hotA hai kintu mana se sarala aura sIdhe hote haiN| sunate hue vaktA kI tarapha nahIM dekhakara idhara-udhara dekhate haiN| cAhe jisa Asana se baiTha jAte haiN| 3. durvidagdhA pariSad-jisako na to tattva kA jJAna hotA hai aura na hI sunane kI vidhi kA jJAna hai, phira bhI ahaMkAra meM akar3akara baiThatA hai| aisA avinIta shrotaa| (gAthA 52) $$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (1) THREE TYPES OF CONGREGATION There are three types of congregation 1. Jnayika Parishad-The listeners who properly take their seat, humbly listen to the speaker and absorb the virtues. 2. Ajnayika Parishad-These listeners lack modesty and are ignorant about the etiquettes or procedure of attending a lecture. However, they are simple minded ignorants. While listening they do not look at the speaker, just look around. Their sitting postures too are immodest. __ 3. Durvedagdha Parishad-These are the listeners who have no inkling about the fundamentals neither are they acquainted with the procedures of listening. Still they behave like snobs and conceited. (52) Yue Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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RamapmapalPIPRnamaAnematramanemnima----------- sa anwirmanenuinnamanny EVERY212151212121111 (9F5FFFFFTing Ting Le FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 45 Elaboration-The qualities of a Jnayika Parishad have been 4 4 explained with the help of the example of a swan. Where the lot of 5 listeners is so knowledgeable and rational that it can discriminate between virtues and vices and consequently reject vices and accept virtues alone is known as Jnayika Parishad. 53 : ajANiyA jahA jA hoi pagaimaharA, miychaavy-siih-kukkuddy-bhuuaa| rayaNamiva asaMThaviA ajANiyA sA bhave prisaa|| ___artha--ajJAyikA jaise hariNa, siMha aura murge ke zAvaka (zizu) ke samAna madhura yA komala svabhAva vAle hoM tathA khAna se nikale ratna ke TukaDe jaise asaMskRta apariSkRta ho, jA aise zrotA-samUha ko ajJAyikA pariSad kahate haiN| 5 Ajnayika-Ajnayika Parishad (a congregation of ignorant 4 listeners) is where listeners are immature and puerile like the young of deer, lion and hen and uncut and unpolished like rough gem stones direct from a mine. ma vivecana-komala svabhAva vAle anabhijJa zrotAoM ko aura jo sarala kintu saMskAra hIna haiM unheM jisa dizA meM cAheM moDa kara susaMskRta banAyA jA sktaa| unake saMskAra rahita hone kA OM artha yaha hai ki ve susaMskAra se bhI achUte haiN| jaise khAna se nikale rala ke TukaDoM ko tarAza kara + camakA kara mohaka ratna banAyA jAtA hai vaise hI saMskAra rahita zrotA ko saMskArita kara jJAna mArga kI ora prerita kiyA jA sakatA hai| 9 Elaboration--The naive and impressionable listeners as well as those who are rustic but simple can be turned in any desired direction and made cultured. Their being rustic or uncultured means they are devoid of vices and virtues both. As a rough gem stone 15 15 excavated from a mine is turned into a shining attractive gem after 45 4 cutting and polishing, a naive but simple listener can be educated 55 and steered toward the path of knowledge. 54 : duvviaDDA jahA na ya katthaI nimmAo, na ya pucchai paribhavassa dosennN| vatthivva vAyapuNNo, phuTTai gAmillaya viaddddo|| artha-durvidagdhA-jaise gA~va kA paNDita kisI bhI viSaya kA pUrNa jJAnI nahIM hotA aura tiraskAra ke bhaya ke kAraNa kisI se jJAna bhI nahIM prApta karatA aura havA bharI mazaka ke. FFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting % % % Ya Ya Ya Ya 4 zrotA ke prakAra (67 ) Type of Listeners 45 Zhong Du Shen Nan Nan Nan Nan Nan Nan Wen 5Sui Sui Sui %Sui Nan Bao Bao Le Yu Ling Sui Sui Sui Sui Sui Sui Sui 54

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Zhong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting * samAna mithyA aMhakAra meM phUlA rahatA hai aise zrotA samUha/aisI pariSada ko durvidagdhA pariSada # + kahate haiN| 55 54. Durvidagdha--That congregation is known as a 4 Durvidagdha Parishad where the listeners are like a village pundit who is not a complete scholar of any subject, avoids 55 learning from some one for the fear of criticism, and always 5 remains inflated like a balloon with false pride. vivecana-vidagdha kA artha hai paNDita, jaankaar| durvidagdha vaha hotA hai jo paNDita na hone para 9 bhI apane ko paNDita mAnatA hai| adhajala gagarI chalakata jAya aise mithyAbhimAnI vyakti apane // * ajJAna kA rahasya khula jAne ke bhaya se anya aneka avaguNoM ke bhaNDAra bana jAte haiM aura apane ke vikAsa kI rAha svayaM banda kara dete haiN| aise vyakti zrutajJAna ke lie sarvathA ayogya hote haiN| OM ina tInoM pariSadoM meM prathama zreSTha hai, dvitIya madhyama aura tRtIya nikRsstt| (dekheM citra 6-7) ___Elaboration-Vidagdha means a scholar, a learned person. Durvidagdha is he who considers himself a scholar in spite of not 4 being so. Shallow brooks are noisy. Such individuals with bloated ego, 4 i apprehensive of their ignorance being revealed, become caches of 55 numerous other vices and block their own progress. They are si unworthy of getting scriptural knowledge. Of these three congregations, first is the best, second is medium and third is the worst. (See Illustration 6-7) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (Aya Wan zrI nandIsUtra Shri Nandisutra 05555555555555555550

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haMsa ke samAna ki zrotA ratna saMdhAyaka- ayogya ko yogya banAnA zikSaka ke saMketAnusAra AvaraNa alpajJa ahaMkArI 7

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HALESEEEEEEEEEEEEEG 7. citra paricaya Illustration No. 7 ))))))))55555555558 (2) tIna prakAra kI pariSad 1. jJAyikA pariSad-haMsa ke smaan| haMsa dUdha se bhare kaTore meM se pAnI chor3akara dUdha grahaNa kara letA hai| aisA hotA hai vinIta aura guNajJa shrotaa| 2. ajJAyikA pariSada-jaise maga, siMha, murgA Adi ko zikSaka jisa prakAra kI zikSA detA hai usI prakAra sIkha jAte haiN| usI prakAra ke sarala buddhi shrotaa| __ratna saMdhAyaka-ratna-maNi Adi patthara beDola hote haiM kintu kuzala kArIgara unheM hai tarAzakara mana cAhe DhaMga se jar3akara sundara AbhUSaNa banA letA hai| isI prakAra ajJAnI hai kintu sarala prakRti vAle zrotA ko vaktA apane vicAroM ke anukUla banA letA hai| 3. durvidagdhA pariSad-jaise gA~va kA kama par3hA-likhA paMDita apanI prazaMsA sunakara , OM ahaMkAra meM phUlA rahatA hai, dUsaroM kI bAta nahIM maantaa| vaise hI alpajJAnI ahaMkArI zrotA sadA apanI bAta para hI ar3e rahate haiN| (gAthA 52-54 taka) )) (2) THREE TYPES OF CONGREGATION 1. Jnayika Parishad-Like swans. Swan drinks milk from a bowl 4 filled with milk and leaves any water mixed in it. Such is a modest and virtue appreciating listener. 4. 2. Ajnayika Parishad-Animals like deer, lion and cock learn 41 whatever is taught to them by their trainer. Such are the simple #minded ignorant listeners. Ornament maker-The gems in natural form are shapeless. A skilled artisan cuts and polishes them and an ornament maker sets them and makes beautiful ornaments. In the same way an ignorant 5 but simple minded listeners can be moulded by a speaker. 3. Durvidagdha Parishad-A little read scholar from a village is filled with ego when he is praised and stops listening to others. In the 41 same way a conceited listener with little knowledge is adamant on what he says. (52-54) %%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ni Ting Ting Ting Ting Ting Ting Ting Ting Wan )))))))))))))))

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5 rAnA 2 OM * OM * * 56 jJAna-mImAMsA THE DISCUSSION ABOUT KNOWLEDGE 1 : nANaM paMcavihaM paNNattaM, taMjahA (1) AbhiNibohiyanANaM, (2) suyanANaM, (3) ohinANaM, (4) maNa- pajjavanANaM, (5) kevalanANaM / artha- jJAna ke pA~ca prakAra / bheda batAye gaye haiM- ( 1 ) Abhinibodhika jJAna, (2) zrutajJAna, (3) avadhijJAna, (4) manaH paryavajJAna, tathA (5) kevalajJAna / vivecana-yadyapi bhagavAna kI stuti, gaNadharoM ko tathA sthaviroM ko vandanA Adi ke dvArA sUtrakAra ne prathama maMgalAcaraNa kara diyA hai kintu mUla sUtra kA prathama sUtra hone ke kAraNa isa sUtra 5 ko bhI maMgalAcaraNa mAnA jAtA hai| jJAna ke bheda yahAeN nAmarUpa meM diye gaye haiM jinakI vistAra se carcA Age praznottara zailI meM kI gaI hai| 1. Jnana or knowledge is said to be of five types-- 1. Abhinibodhik-jnana, 2. Shrut-jnana, 3. Avadhi-jnana, 4. Manahparyav-jnana, and 5. Kewal-jnana. *50 jJAna kA artha hai padArtha athavA tattva ko yathArtha rUpa se yA yathArtha svarUpa meM jAnanA / isa sUtra ke vRttikAra ne jJAna zabda ko kevala bhAva-sAdhana tathA karaNa - sAdhana ke rUpa meM prayukta kiyA hai| arthAt svarUpa-bodha bhAva sAdhanarUpa hai| jaise - NAtI NANaM- jAnanA hI jJAna hai, tathA Najjai aNeti nANaM-jisa kriyA dvArA svarUpa bodha ho - " jJAyate paricchidyate vastvanenA'smAdasminveti vA jJAnaM / " - jisake dvArA vastu kA svarUpa jAnA jAye vaha jJAna hai| yaha vaha karaNa sAdhanarUpa haiN| zAstrIya paribhASA meM jJAnAvaraNIya karmoM ke kSaya athavA kSayopazama se tattva ke yathArtha rUpa kA bodha hone kA nAma jJAna hai| jJAna ke uparokta pA~ca bhedoM meM prathama cAra kSayopazamajanita hote haiN| tathA antima kSayajanita / jJAna ke pA~ca bhedoM kA saMkSipta paricaya nimna prakAra hai (1) Abhinibodhika jJAna athavA matijJAna - pA~ca indriyoM tathA mana ke mAdhyama se AtmA dvArA sAmane Aye padArthoM ko unake prakaTa svarUpa meM jAna lenA Abhinibodhika jJAna hai / isakA pracalita nAma matijJAna hai| (2) zrutajJAna - zabda ko sunakara jo artha grahaNa kiyA jAtA hai use zrutajJAna kahate haiN| yaha jJAna bhI indriyoM tathA mana ke dvArA hI grahaNa kiyA jAtA hai athavA unake nimitta hI utpanna hotA 5 jJAna mImAMsA ( 69 ) The Discussion about Knowledge 65 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 4 5

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--- - PAPanamIPneu RELESSUE Fen Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ma hai, kintu isameM cintana-manana Adi kriyAoM kA Adhikya hone ke kAraNa ise mukhyatayA mana kA viSaya mAnA gayA hai| zrutajJAna ke do bheda batAye gaye haiM-(1) arthazruta-kevalajJAnI arihanta pratyakSa ke rUpa se jAnakara jo pratipAdita karate haiM vaha arthazruta kahalAtA hai| (2) sUtrazruta--arihanta ke isa ke pravacana ko unake gaNadhara sUtrarUpa meM saMkalita kara jise prakaTa karate haiM vaha sUtrazruta kahalAtA hai| Wan jaisA ki kahA gayA hai atthaM bhAsai arahA, suttaM gaMthaMti gaNaharA niunnN| sAsaNassa hiyaTThAe, tao suttaM pavatteI / arthAt arihanta artha kahate haiM aura use zAsana-hita ke lie gaNadhara sUtrarUpa meM gUMthate haiN| (3) avadhijJAna-indriya aura mana para nirbhara rahe binA kevala AtmA ke dvArA rUpI tathA mUrtta / +padArthoM kA sAkSAt kara lene vAle jJAna ko avadhijJAna kahate haiN| isameM kevala rUpI padArthoM ko dekhane-jAnane kI kSamatA hotI hai, arUpI padArtha isakI sImA se pare haiN| arthAt isake dvArA AtmA OM kA darzana nahIM ho sktaa| anya zabdoM meM dravya, kSetra, kAla aura bhAva maryAdA (avadhi-sImA) se yaha jJAna mUrta dravyoM ko pratyakSa karane kI zakti rakhatA hai| 9 (4) manaHparyavajJAna-jaba mana kisI vastu kA cintana karatA hai tathA usa vastu ke anurUpa mana bhI bhinna-bhinna AkRtiyA~ dhAraNa karatA hai, inheM mana kA paryAya kahate haiN| samanaska athavA saMjJI jIva ke cintana ke ina pariNAmoM ko jisa jJAna se grahaNa kiyA jA sake vaha manaHparyavajJAna ka kahalAtA hai| (5) kevalajJAna-kevala zabda ke vibhinna arthoM se isa jJAna kA samagra artha samajhA jA sakatA Wan hai| ina arthoM ke AdhAra para saMkSepa meM vyAkhyA isa prakAra haiOM kevala arthAt eka mAtra-jisake utpanna hone se uparokta cAroM jJAna isa eka mAtra jJAna meM vilIna ho jAyeM use kevalajJAna kahate haiN| 4 kevala kA artha akelA, para-sahAyatA se nirapekSa-jo jJAna vinA kisI anya sahAyatA yA +nimitta ke rUpI-arUpI, mUrta-amUrta sabhI vastuoM tathA viSayoM ko pratyakSa kara detA hai, jise mana, - indriya, deha va kisI prakAra ke yaMtra Adi mAdhyama kI AvazyakatA nahIM hotI use kevalajJAna pha kahate haiN| __kevala kA artha hai vishuddh| cAroM kSAyopazamika jJAna vizuddha hote haiM kintu jo vizuddhatama hai Wan use hI kevalajJAna kahate haiN| anya cAroM jJAna kaSAya ke aMza sahita hote haiM kintu kevalajJAna unase rahita hotA hai| hai kevala kA artha hai pripuurnn| kSAyopazamika jJAna kisI eka padArtha ke sabhI paryAyoM ko nahIM hai jAna skte| jo samasta dravyoM ke samasta paryAyoM ko jAna sake aisA paripUrNa jJAna kevalajJAna Wan kahalAtA hai| zrI nandIsUtra ( 70 ) Shri Nandisutra $555555Sui Sui Sui Mo Mo Sui Mo Mo Sui Sui Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Yu Lao Fang Zhong 45$55F5%Ting Ting FFLe Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555

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ASAL 49 999 545454545454 LE LES LLELE LE LE LLELE LES ES REUS na kevala kA artha hai ananta-jo anya sabhI prakAra ke jJAnoM se zreSThatama va sImArahita hai, OM ananta padArthoM ko jAnane kI zakti vAlA hai tathA utpanna hone para kabhI nahIM jAtA, use // J ust the te kevala kA artha hai nirAvaraNa-jisa jJAna para kaisA bhI koI AvaraNa nahIM ho, jo nitya aura zAzvata ho vaha jJAnAvaraNIya karmoM ke sampUrNa kSaya se utpanna kevalajJAna hai| __uparokta pA~ca jJAna meM se prathama do parokSa hote haiM aura antima tIna prtykss| Elaboration-Although the author has already written the si panegyrics of Tirthankars, Ganadhars and era-leaders in the si beginning, this verse is also considered as a panegyric because it is the first verse of the basic text. In this verse only the names of different types of knowledge have been given. The details have been 15 4. discussed later in question-answer style. Jnana or knowledge means to know matter and fundamentals in their true form. The commentator (Vrittikar) of this scripture has interpreted the word Jnana only as the mental means and the 4 process. The data about the form of things is the mental means, as is 4 4 said to know is knowledge. And the activity through which the data 5 about the form of a thing is acquired is known as the process as is said the process of knowing the form of a thing is knowledge The classical definition is--To know the true form of things as a 4 consequence of kshaya or kshayopsham (extinction or extinction-cum\ suppression) of Jnanavaraniya-karmas (knowledge veiling karma) is 45 called knowledge. Of the five types of knowledge mentioned here the f first four are acquired by extinction-cum-suppression of karma and the fifth by extinction of karma. The definitions of the five types of knowledge in brief are as follows4 1. Abhinibodhik-jnana or Mati-jnana (sensory knowledge)-To 9 know the apparent form of things coming before the soul by means of 5 five sense organs and mind is called Abhinibodhik-jnana. It is popularly known as Mati-jnana. 2. Shrut-jnana (scriptural knowledge)--To know by hearing ! #sound, word, or speech is called Shrut-jnana. Although this type of knowledge is also received with the help of sense organs and the i 4 mind, because of the larger involvement of the processes of thinking jJAna mImAMsA ( 19 ) The Discussion about Knowledge 4555 55555555555555555555555555554454545555555555564546 Zuo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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59 9999995555555555555 564956 and contemplating it is mainly considered an activity of the mind. There are said to be two classes of Shrut-jnana-1. Arth shrut (Word 55 4 of the Omniscient)--what is propagated by the omniscient Arihant 4 after knowing through his direct perception is called Arth Shrut. 45 2. Sutra shrut-based on this Word of the Omniscient, compiled as aphorisms, what is presented by the Ganadhars is called Sutra shrut. 56 As is said--"The Arihant utters the Word (arth) and for the benefit of 45 the religious order the Ganadhars collect and compile it in the form 4 of aphorisms (sutra). 4 3. Avadhi-jnana (extrasensory perception of the physical 5 4 dimension)--the knowledge of the tangible and material things 4 5 acquired by soul without the help of sense organs and mind is known as Avadhi-jnana. It has the capacity to see and know only material things; the formless things are beyond its capacity. In other words, it 4 cannot see or know soul. This type of knowledge has the capacity to 4 5 directly perceive material things on the basis of four parameters (avadhi) of matter, space (area), time and view-point. 4 4. Manahparyav-jnana-When the mind thinks of some thing it S takes the form of that thing; this is known as paryaya (form, 12 variation). The knowledge that perceives these transformations taking place within the mind of a sentient being is known as 55 manahparyav-jnana. 5. Kewal-jnana-The full meaning of this term can be 95 understood best with the help of various meanings of the word Kewal. 5 Based on these meanings the definition in brief is as follows* Kewal means the only-Kewal-jnana is that which when dawns, i the former four merge with it. Kewal means alone or self reliant--The knowledge which directly 5 perceives all things tangible or intangible, having a form or formless, 51 without any help or assistance and which is not dependent on any 5 instrument or equipment including the mind, sense organs, or body is known as Kewal-jnana. 41 Kewal means pure-The four Kshayopashamik jnanas are all pure but purest of all is Kewal-jnana. The other four jnanas have traces of passions but Kewal.Jnana is absolutely free of them. 4545454545454545454545454545455455555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra (07) Shri Nandisutra 04454545455444444444445494555444954545454545447

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HamaanadaananmayanmanNTH ) ) ) ) Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Kewal means complete--The Kshayopashamik jnanas cannot 41 know all possible forms (variations) of a single thing. That complete knowledge which can know all forms of all things is called Kewaljnana. Kewal means unlimited-Which is best among all types of \ knowledge and has no limit is Kewal-jnana. It has limitless capacity and it is perpetual as well. Kewal means unveiled--The knowledge which has no veil at all, which is ever eternal and perpetual, and which comes with the total extinction of the Jnanavaraniya Karma is Kewal-jnana. Of these five types of knowledge the first two are indirect and the 51 remaining three are direct. pratyakSa aura parokSa jJAna DIRECT AND INDIRECT KNOWLEDGE 2 : taM samAsao davihaM paNNattaM, taM jahA-paccakkhaM ca parokkhaM c|| artha-pA~ca prakAra kA jJAna saMkSepa meM do prakAra se batAyA gayA hai| ve haiM-pratyakSa aura prokss| 2. The five types of knowledge are divided into two classes. Wan They are-Pratyaksh or direct and Paroksh or indirect. vivecana-akSa kA artha hai jiiv| jisa jJAna kA jIva athavA AtmA ke sAtha vinA kisI anya sAdhana ke sIdhA samparka hotA hai vaha pratyakSa jJAna hai tathA jo jJAna indriyoM tathA mana ke mAdhyama se hotA hai use parokSa jJAna kahate haiN| avadhijJAna tathA manaHparyavajJAna AMzika rUpa se pratyakSa athavA deza-pratyakSa hote haiM tathA kevalajJAna pUrNa athavA sarva-pratyakSa hotA hai| krama vyavasthA-ina pA~ca jJAnoM meM sarvaprathama ullekha matijJAna kA hai kyoMki yaha samyak ,athavA OM mithyArUpa meM samasta saMsArI jIvoM ko sadaiva upalabdha rahatA hai| dUsare sthAna para zrutajJAna hai kyoMki yaha sAmAnya prayatna se hI samyak athavA mithyA rUpa meM pratyeka matijJAna vAle jIva ko prApta hotA hai| tIsarA sthAna avadhijJAna kA hai, kyoMki isameM vizeSa prayatna aura vizuddhi kI AvazyakatA ma hotI hai| karma mala ke kSayopazama se prApta hone vAlA yaha jJAna isase pUrva ke donoM jJAnoM ke samAna hai samyak rUpa tathA mithyAtva donoM meM parivartita ho sakatA hai| cauthA sthAna manaHparyavajJAna kA hai| yaha Wan jJAna mImAMsA ( 93 ) : The Discussion about Knowledge 4 95%De Bu Bu Bu Jin Shen Pian Chang Yu Dang Chang %%%% %%%%%Bu Bu Jin Mao Yi $ UUUU55554)))))))))))))) Wan

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Kong Ting Ting Ting Ting Ting Ting Ting Ting Ting 04945454545454545454545454545454545559999997 aura adhika Atma-vizuddhi ke dvArA prApta hotA hai aura padArtha se adhika bhAva viSayaka hotA hai / ataH samyaktvI ko hI prApta hotA hai| kevalajJAna kA pA~cavA~ aura sarvopari sthAna hai vaha sampUrNa 5 vizuddhi se prApta hotA hai| Elaboration-The word Aksh means sentient being or soul. The f knowledge that is directly acquired by a being or a soul without any 4 outside help is called directly perceived knowledge or pratyaksh 4 jnana (direct-knowledge). And that which is acquired with the help of 4 sense organs and the mind is called indirectly perceived knowledge or Paroksh jnana (indirect-knowledge). Avadhi-jnana and 1 Manahparyav-jnana are partially direct and Kewal-jnana is completely direct. The sequence-In the five types of knowledge Mati-jnana 4 (sensory knowledge) is mentioned first of all because in right or 45 wrong form it always exists within all worldly beings. Second in order 5 is Shrut-jnana (scriptural knowledge) which with very little effort i can be acquired in right or wrong form by every being having Mati$ jnana. 5 Third in order is Avadhi-jnana because it requires special efforts i and purity of mind and soul. Acquired by the kshayopasham of the 4 contamination of karma particles this knowledge, like the former 4 # two, can have right and wrong manifestations. Fourth in order is i 45 Manahparyav-jnana. It requires greater efforts and purity of mind - and soul and is related more to thoughts or feelings rather than matter. Therefore it is acquired only by him who has Samyaktva (a 45 specific state of righteousness where right perception and right knowledge start translating into right conduct). Kewal-jnana comes fifth and occupies the highest position. It is acquired only with complete and absolute purity. Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting S Ting Ting Ting Ming Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting pratyakSa jJAna ke bheda CLASSIFICATION OF DIRECT-KNOWLEDGE 3: A Preis A Teclare? paccakkhaM duvihaM paNNattaM, taM jahA-iMdiyapaccakkhaM ca NoiMdiyapaccakkhaM c| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Quan E zrI nandIsUtra Shri Nandisutra 91454545454545454545454545454595596595495 5594554564544

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Chang Jian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Di 5Ming artha--prazna-pratyakSa jJAna kyA hai ? uttara-pratyakSa jJAna do prakAra kA batAyA hai-(1) indriya-pratyakSa, tathA (2) noindriya prtykss| Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 3. Question-What is this Pratyaksh-jnana ? $ Answer-Pratyaksh-jnana is said to be of two types-1. Indriya Pratyaksh, and 2. No-indriya Pratyaksh. vivecana-prazna kA sIdhA uttara-arthAt pratyakSa jJAna kI paribhASA nahIM dekara usake bheda OM batAnA viSaya ko spaSTa karane kI eka zailI hai jo isa sUtra meM prayukta kI gaI hai| Agama meM ma aneka zailiyoM kA viSayAnusAra upayoga kiyA gayA hai; jaise-lakSaNa dvArA, svAmI dvArA, kSetrAdi guNoM dvArA uttara denA aadi| indriya AtmA kI vaibhAvika saMjJA hai arthAt jisakI kriyAoM se AtmA ke astitva kI 5 pratIti hotI hai| indriya ke do bheda haiM-dravyendriya aura bhaavendriy| dravyendriya ke bhI do bheda haiM-nirvRtti dravyendriya aura upakaraNa drvyendriy| nivRtti kA artha haiOM sNrcnaa| indriya kI saMracanA do prakAra kI hotI hai| eka usakA zarIrastha bhautika AkAra jo ma sAmAnyatayA dikhAI par3atA hai| dUsarA usI AkAra meM Atma-pradezoM kA sNsthaan| isa bAhya aura Abhyantara saMracanA kI kArya-zakti ko upakaraNa dravyendriya kahate haiN| samasta jIvoM meM indriyoM kI Wan bAhya AkRti bhinna-bhinna hotI hai kintu Abhyantara saMracanA samAna hotI hai| - bhAvendriya bhI do prakAra kI hotI haiM-labdhi tathA upyog| mati jJAnAvaraNIya karma ke kSayopazama se utpanna vizeSa Atmika pariNAma aura tadjanita zakti athavA yogyatA ko labdhi kahate haiN| zabda, rUpa Adi guNoM athavA viSayoM ke sAmAnya athavA viziSTa bodha kI kriyA ko upayoga kahate haiN| jo viSaya dravya aura bhAva donoM prakAra kI indriyoM se grahaNa kiyA jAya vaha indriya pratyakSa OM hai| eka ke abhAva meM vaha ghaTita nahIM hotaa| "no" zabda yahA~ sarvathA niSedhavAcaka hai| arthAt jo indriyoM kI apekSA na rakhe vaha noindriya ke pratyakSa hai| vyAvahArika bhASA meM mana ko bhI noindriya kahate haiN| kintu yahA~ vaha artha nahIM hai| jo jJAna binA kisI mAdhyama (indriya, mana, prakAza Adi bAharI sAdhana) ke sIdhA AtmA dvArA grahaNa meM kiyA jAya vaha noindriya pratyakSa hai| vyAvahArika bhASA meM indriya dvArA grahaNa kiye jJAna ko bhI pratyakSa kahane kI prathA hai| isI OM dRSTikoNa ko dhyAna meM rakhate hue ina donoM pratyakSoM ko sAMvyAvahArika pratyakSa (indriya pratyakSa) tathA pAramArthika pratyakSa (noindriya pratyakSa) bhI kahate haiN| 5555555555555555555555555555555EO jJAna mImAMsA ( 75 ) The Discussion about Knowledge Zhong Bu Bu Bu Zhu Bu Bu Bu Bu Yu Huo %%%%%%%Bu Bu Bu Bu Sui Sui Sui Nan %%%%%De

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Ru Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 55 55440 0545556957997393937237232TTLE ELLE 444 999999999 Elaboration-Instead of giving a direct answer or the definition of Pratyaksh-jnana the author gives names of its types. He uses this le for a more explicit presentation of the subject throughout this 4 45 work. In the agams many different styles have been used according to 4 the demand of the subject such as-discussing the attributes, the sources, the areas, etc. Indriya or a sense organ is the evident indicator of the soul. In other words it is through the activity of a sense organ that the existence of the soul becomes evident. There are two parts of a sense ki organ--physical (dravyendriya) and mental (bhavendriya). The physical sense organ also has two parts-structural (nivritti) 4 and operative (upkaran). The structural part has two limbs--one is " the visible physical structure within the body and the second is a 51 matching subtle structure within the soul (this is a dimension that is beyond the normal physical and mental perception) made up of soul sections (atma-pradesh). The joint active ability of these two limbs of Hi the structural part is called the operative part. In all beings the outer 4 structures of the sense organs are different but the inner structures 66 (within the soul) are similar. The mental sense organ is also of two types-ability (labdhi) and ! 4i utility (upayoga). The capacity or power acquired as a consequence of the changes manifested within the soul due to the kshayopasham of 911 the knowledge-veiling karmas is called ability or labdhi. The activity 5 of acquiring normal and special knowledge of the sound, form, 45 4 qualities, subjects etc. is called utility or upayog. The knowledge that is acquired with the help of both these 4 physical and mental sense organs is called Indriya Pratyaksh. It 4 i cannot be acquired in absence of any one of these. LFS The prefix 'no' is used here as negation only. Therefore No-indriya 5 Pratyaksh means the knowledge which is acquired without the help 46 \1 of the sense organs. Generally, mind is also called a No-indriya. But here it has not been used in that context. Here No-indriya Pratyaksh means the knowledge that is directly acquired by the soul without 5 any outside help including that from sense organs, mind, light, or any 5 other medium or instrument. 555445545454545454545445541 55 55 55 55 55 $ $$ $1414141414.5155 41 41 454545454 Wan zrI nandIsUtra Shri Nandisutra Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ni Ting Ting Ting Quan

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* 55556 Wan 5555555555555555555555555555555555 Wan In common man's language the knowledge acquired through sense organs is also called direct knowledge. With this in view two other 145 names have been given to these two types-Indriya Pratyaksh Samvyavaharik Pratyaksh (mundanely direct) and No-indriya Pratyaksh = Paramarthik Pratyaksh (transcendentally direct). sAMvyAvahArika pratyakSa ke prakAra = Wan TYPES OF SAMVYAVAHARIK PRATYAKSH 4 : se kiM taM iMdiyapaccakkhaM? iMdiyapaccakkhaM paMcavihaM paNNattaM, taM jahA - ( 1 ) soiMdiyapaccakkhaM, (2) cakkhiMdiyapaccakkhaM, (3) ghANiMdiyapaccakkhaM, (4) rasanendiyapaccakkhaM, (5) phAsiMdiyapaccakkhaM / setaM iMdiyapaccakkhaM / artha- prazna- indriya pratyakSa jJAna kise kahate haiM ? uttara- indriya pratyakSa jJAna pA~ca prakAra kA hai, yathA-zrotrendriya-pratyakSa, cakSurindriyapratyakSa, prANendriya- pratyakSa, rasanendriya-pratyakSa tathA sparzanendriya- pratyakSa | 4. Question - What is this Indriya Pratyaksh jnana ? Answer-Indriya Pratyaksh-jnana is of five types-that which is acquired through the sense organ of-hearing (ears), seeing (eyes), smelling (nose), tasting (tongue), touching (skin or the whole body). vivecana - jJAna grahaNa ke mAdhyama rUpa pA~ca indriyA~ haiM / ekendriya Adi jAti ke vikAsa-krama se gaNanA karane para sAmAnyatayA inakA krama isa prakAra hotA hai - sparza, rasanA, ghrANa (gaMdha), cakSu tathA zravaNa (kAna) | kintu yahA~ jAti ke kAraNa svarUpa puNya tathA kSayopazama ko mahattva diyA hai isa kAraNa krama viparIta hai| puNya va kSayopazama utkRSTa hone para jIva paMcendriya ke rUpa meM janma letA hai / jaise-jaise isameM nyUnatA AtI hai vaise-vaise krama se caturendriya Adi ke rUpa meM janma letA hai| yahAeN isI krama se ullekha kiyA hai| Elaboration-The five sense organs in the body are the means of acquiring knowledge. If we count on the basis of the evolution of these sense organs normally the sequence is-touch, taste, smell, seeing and hearing. But here the emphasis is on piety and kshayopasham of karma which is the cause of being born in a ( 1919 ) jJAna mImAMsA phra The Discussion about Knowledge 556 Wan Wan

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%%%%%% %% %%%Bu Bu Zhu Ting $%%% %%%%% particular species; therefore the sequence is in reverse order. When piety and kshayopasham is of higher degree a soul is born in a species y equipped with all the five sense organs. As this degree reduces a 41 4 being is born in a species of graduatly decreasing number of sense 4 organs like four, three etc. Here the mention follows this order. Jing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F $$$$! noindriya pratyakSa ke bheda CLASSIFICATION OF NOINDRIYA PRATYAKSH 5 : se kiM taM noiMdiyapaccakhaM ? noiMdiyapaccakkhaM tivihaM paNNattaM, taM jahA-(1) ohinANapaccakkhaM, (2) maNapajjavanANapaccakkhaM, (3) kevlnaannpcckkhN| ___ artha--prazna-noindriya pratyakSa jJAna kise kahate haiM ? uttara-noindriya pratyakSa jJAna tIna prakAra kA hai-(1) avadhijJAnapratyakSa, (2) manaHparyavajJAna pratyakSa, tathA (3) kevalajJAna pratyakSa / 5. Question-What is this No-indriya Pratyaksh jnana? Answer-No-indriya Pratyaksh jnana is said to be of three tpes--(1) Avadhi-jnana Pratyaksh, (2) Manah-paryav-jnana Pratyaksh and (3) Kewal-jnana Pratyaksh. zrI nandIsUtra (78 ) Shri Nandisutra Xie Wan Jie Jiu Di Zi Sui Sui Sui Si Ta Si Fa Wu Fang %%%%%Sui %%%%%Bu 56

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phra zALA 6 : se kiM taM ohinANapaccakkhaM ? ohinANapaccakkhaM duvihaM paNNattaM, taM jahA - bhavapaccattiyaM ca khaovasamiyaM ca / artha - prazna - vaha avadhijJAna pratyakSa kyA hai ? uttara - avadhijJAna pratyakSa do prakAra kA batAyA hai - ( 1 ) bhavapratyayika, tathA (2) kSAyopazamika | 6. Question-What is this Avadhi-jnana Pratyaksh? Answer-Avadhi-jnana Pratyaksh is said to be of two types (1) Bhavapratyayik and (2) Kshayopashamik. *******55556 avadhi- jJAna AVADHI-JNANA vivecana - avadhijJAna ke do bhedoM meM prathama vaha hai jo janma lete hI naisargika rUpa se prakaTa jAtA hai, ise bhavapratyayika kahate haiN| jo prayatna se arthAt saMyama, niyama, vratAdi Atma-zuddhi ke anuSThAnoM ke phalasvarUpa utpanna hotA hai use kSAyopazamika kahate haiM / 7: dohaM bhavapaccattiyaM, Elaboration-Of the two types of avadhi-jnana the first one is that which automatically and naturally manifests itself at the time birth of a being. It is called Bhavapratyayik or associated with birth. The second one is that which is gained by endeavors such as practices of discipline, following codes of conduct, observing vows, etc. aimed at spiritual purity. It is called kshayopashamik or associated with extinction-cum-suppression of karmas. avadhi- jJAna taM jahA- devANaM ca NeraiyANaM ca / artha - prazna- vaha bhavapratyayika avadhijJAna kinheM hote haiM ? uttara- bhavapratyayika avadhijJAna do prakAra ke jIvoM ko hotA hai - (1) devoM ko tathA (2) nArakIya jIvoM ko / 7. Question -- Who has this Bhavapratyayik avadhi-jnana ? Answer-Two types of beings have this Bhavapratyayik avadhi-jnana-1. The gods, and 2. the hell beings. ho ( 79 ) @e Avadhi-Jnana $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555555555555555

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mame.-.-.-. mmmmwarenewapen-IPPIRamaraPIPPIPIPIPPIER Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting vivecana-isa sthAna para eka zaMkA utpanna ho sakatI hai-jaba avadhijJAna mUlataH kSayopazama ke prabhAva se hotA hai taba devoM aura nArakoM meM bhava janita athavA janmanA kaise ho sakatA hai ? vastutaH inheM bhI avadhijJAna kSayopazama dvArA hI hotA hai kyoMki isa prakAra kA kSayopazama unameM hotA hI hai, kintu vaha prakaTa hotA hai bhava-parivartana ke saath| yadyapi naraka athavA OM devagatiyA~ karmoM ke udaya kI pariNati haiM kintu ina gatiyoM ke avazyaMbhAvI guNa ke rUpa meM avadhijJAna prakaTa hone ke kAraNa use bhavapratyayika batAyA gayA hai| Elaboration-Here a doubt may arise-When avadhi-jnana 4 appears basically as an effect of kshayopasham how can gods and hell Wan beings have it by birth ? In fact even in gods and hell beings avadhi-jnana appears as an 41 effect of kshayopasham because the souls born as gods and hell beings already have kshayopasham but it becomes evident only at the $ time of birth. Although birth as a god or a hell being is a result of the 55 #fruition of karmas, the avadhi-jnana in these beings is called Bhavapratyayik because it is acquired as one of the fundamental 5 attributes of these gatis (realms). 8 : doNhaM khaovasamiyaM, taM jahA-maNussANaM ca paMcendiyatirikkhajoNiyANaM ca ko heU khAovasamiyaM ? __khAovasamiyaM tayAvaraNijjANaM kammANaM udiNNANaM khaeNaM, aNudiNNANaM uvasameNaM ohiNANaM smuppjjti| ___ artha-prazna-vaha kSAyopazamika avadhijJAna kinheM hotA hai ? ___ uttara-kSAyopazamika avadhijJAna bhI do prakAra ke jIvoM ko hotA hai-(1) manuSyoM ko, tathA (2) paMcendriya tiryaMcoM ko| prazna-isa kSAyopazamika avadhijJAna kA hetu kyA hai ? uttara-avadhijJAna para AvaraNa karane vAle karmoM meM se jinakA udaya ho cukA unakA kSaya karane se tathA jinakA udaya nahIM huA hai unakA upazama karane se yaha avadhijJAna utpanna hotA hai| 8. Question-Who has this kshayopashamik avadhi-jnana? Answer--Two types of beings have this kshayopashamik F avadhi-jnana-1. Human beings, and 2. Animals having five Wan sense organs. %% 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan zrI nandIsUtra O ( 80 ) Shri Nandisutra 5555555555555555550

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OLLEGHTETTETanni555555555555555550 Question-What is the cause of this kshayopashamik OM avadhi-jnana ? Answer-The cause of this kshayopashamik avadhi-jnana is 4 the extinction of the avadhi-jnana veiling karmas that have precipitated or attained fruition and the suppression of those karmas that have not precipitated. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Jian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting avadhijJAna ke chaha bheda SIX CLASSES OF AVADHI-JNANA 9 : ahavA guNapaDivaNNassa aNagArassa ohiNANaM smuppjjti| taM samAsao chavvihaM paNNattaM, taM jahA (1) ANugAmiyaM, (2) aNANugAmiyaM, (3) vaDDamANayaM, .. (4) hAyamANayaM, (5) paDivAita, (6) apddivaaiyN| artha-aura bhI,jJAna-darzana-cAritra Adi guNasampanna anagAra ko jo avadhijJAna OM utpanna hotA hai vaha saMkSepa meM chaha prakAra kA hotA hai-(1) AnugAmika, (2) anAnugAmika, (3) varddhamAna, (4) hIyamAna, (5) pratipAtika, tathA (6) aprtipaatik| 9. Also, the avadhi-jnana acquired by an ascetic having f qualities like right knowledge, perception, and conduct is briefly 5 of six classes-1. Anugamik, 2. Ananugamik, 3. Vardhaman, 4. Heeyaman, 5. Pratipatik, and 6. Apratipatik. vivecana-(1) AnugAmika-vaha jo nirantara anusaraNa kare yA sAtha cle| jaise-calate hue Wan vyakti ke sAtha netra, sUrya ke sAtha Atapa/dhUpa tathA candra ke sAtha caaNdnii| isI prakAra jo nirantara jJAnI ke sAtha-sAtha rahe vaha AnugAmika avadhijJAna hai| (2) anAnugAmika-AnugAmika ke viparIta vaha jo sAtha na cle| yaha jJAna kSetra-vizeSa ke bAhya nimitta se utpanna hotA hai tathA jJAnI ke vahA~ se prasthAna ke sAtha lupta ho jAtA hai| jaiseke eka sthAna para sthira dIpaka kA prakAza calane vAle ke sAtha nahIM cltaa| 9 (3) varddhamAna-bar3hane vaalaa| Aga meM jaise-jaise IMdhana DAlA jAtA hai vaise-vaise vaha adhika ma / prajvalita hotI jAtI hai| usI prakAra jaise-jaise pariNAmoM kI zuddhi hotI jAtI hai vaise-vaise jo vRddhi prApta karatA jAye use varddhamAna avadhijJAna kahate haiN| avadhi-jJAna ( 81 ) Avadhi-Jnanay $$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Bu Bu Bu Lu 555 Ting % $ sssssssssFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zai (4) hIyamAna-varddhamAna ke viparIta jaise ghI-IMdhana Adi ke abhAva meM Aga dhIre-dhIre manda - ma par3a jAtI hai| jo pariNAmoM kI azuddhatA bar3hane ke sAtha-sAtha hIna hotA jAye use hIyamAna avadhijJAna kahate haiN| (5) pratipAtika-jaise tela ke samApta ho jAne para dIpaka prakAza dete-dete ekadama bujha jAtA hai hai vaise hI jo utpanna hone ke bAda zuddhi ke abhAva meM sahasA naSTa ho jAye use pratipAtika 5 avadhijJAna kahate haiN| (6) apratipAtika-pratipAtika ke viparIta jo aisI sthiti ko prApta nahIM hotA ki naSTa ho : Wan jAye use apratipAtika avadhijJAna kahate haiN| yaha kevalajJAna utpanna hone taka naSTa nahIM hotaa| - (dekheM citra) Elaboration-1. Anugamik or attendant-that which always accompanies or follows, as do eyes with a moving man, sun with the 45 sun, and glow with the moon. In the same way, that which always accompanies a sage is the Anugamik avadhi-jnana. 2. Ananugamik or non-attendant-the opposite of attendant or : LG that which does not accompany or follow. This knowledge is acquired under local circumstances or influence and is lost as soon as the un 16 individual leaves that place just as a stationary source of light does 55 not shift with a moving person. It is called Ananugamik avadhi- 45 jnana. 3. Vardhaman or increasing--that which increases. As fuel is added to fire its intensity increases. In the same way the avadhi jnana that keeps on increasing with the increasing purity of attitudes 5 is called Vardhaman avadhi-jnana. 4. Heeyaman or decreasing-Opposite of Vardhaman. The intensity of a fire is reduced in absence of fuel; in the same way the 4 avadhi-jnana that keeps on decreasing with the increasing impurity of attitudes is called Heeyaman avadhi-jnana. 5. Pratipatik or destructible-When the oil in a lamp iste 4 finished the flame is suddenly extinguished. In the same way the 4 avadhi-inana that is destroyed all of a sudden in absence of inner 55 purity is called Pratipatik avadhi-jnana. 6. Apratipatik or indestructible-Opposite of destructible. The 4 avadhi-jnana that never reaches a state where it is destroyed is Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting e zrI nandIsUtra (82 ) Shri Nandisutra 05555555555555555555550

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+ phra ka called Apratipatik avadhi-jnana. It continues to exist till Kewaljnana is attained. (See Illustration) 10 : se kiM taM ANugAmiyaM ohiNANaM ? ANugAmiyaM ohiNANaM duvihaM paNNattaM taM jahA aMtagayaM ca majjhagayaM ca / se kiM taM aMtagayaM ? aMtagayaM tivihaM paNNattaM, taM jahA (1) purao aMtagayaM, (2) maggao aMtagayaM, (3) pAsato aMtagayaM / (1) se kiM taM purato aMtagayaM ? purato aMtagayaM se jahAnAmae kei purise ukkaM vA caDuliyaM vA alAyaM vA maNiM vA paIvaM vA joiM vA purao kAuM paNullemANe paNullemAANe gacchejjA se taM purao aMtagayaM / se kiM taM maggao aMtagayaM ? AnugAmika avadhijJAna ANUGAMIK AVADHI-JNANA se jahAnAmae kei purise ukkaM vA caDuliyaM vA alAyaM vA maNiM vA paIvaM vA joI vA maggao kAuM aNukar3DhemANe aNukaDDhemANe gacchijjA, se taM maggao aNtgyN| se kiM taM pAsao aMtagayaM ? pAsao antagayaM se jahAnAmae kei purise ukkaM vA caDuliyaM vA alAyaM vA maNiM vA paIvaM vA joiM vA pAsao kAuM parikaDDhemANe parikaDDhemANe gacchijjA, se taM pAsao aMtagayaM / se ttaM antagayaM / (2) se kiM taM majjhagayaM ? se jahAnAmae kei purise ukkaM vA caDuliyaM vA alAyaM vA maNiM vA paIvaM vA joiM vA matthae kAuM gcchejjaa| se ttaM majjhagayaM / artha - prazna - vaha AnugAmika avadhijJAna kaisA hotA hai ? uttara - AnugAmika avadhijJAna do prakAra kA batAyA hai - ( 1 ) antagata, tathA (2) mdhygt| avadhi jJAna ( 83 ) Avadhi-Jnana + $ 5 5 5 5 5 5 5 5 5 55555555555555555555555551 fafafafa

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655 phra Wan prazna- yaha antagata avadhijJAna kaisA hai ? 5 + IT IF IT LE LE LC LELE LE uttara - yaha antagata avadhijJAna tIna prakAra kA hai - ( 1 ) purataH antagata ( Age se antagata), (2) mArgataH antagata ( pIche se antagata), tathA ( 3 ) pArzvataH antagata (pArzva se antagata ) | prazna- purataH antagata avadhijJAna kaisA hai ? uttara maNi, - jaise koI vyakti dIpikA, ghAsa kI jalatI huI pUlI, jalatA huA kASTha, pradIpa athavA kisI pAtra meM jalatI huI agni rakhakara hAtha se athavA DaNDe se use Age kara dhIre-dhIre usake dvArA utpanna prakAza se mArga meM rahI vastuoM ko dekhatA huA calatA hai / usI prakAra purataH antagata avadhijJAna Age ke pradeza meM prakAza karatA huA sAtha calatA hai| prazna- mArgataH antagata avadhijJAna kaisA hai ? uttara - jaise koI uparokta prakAra ke prakAza sAdhanoM - dIpikA, maNi, pradIpa Adi ko apane pIche rakhakara usake prakAza se mArga meM rahI huI vastuoM ko dekhatA calatA hai| usI prakAra mArgataH antagata avadhijJAna pIche ke pradeza meM prakAza karatA huA calatA hai| prazna- pArzvataH antagata avadhijJAna kaisA hai ? OM uttara - jaise koI uparokta dIpikA ghAsa kI pUlI Adi prakAza sAdhanoM ko apane pArzva phra (bagala) meM rakhakara usake prakAza se mArga meM rahI vastuoM ko dekhatA huA calatA hai / usI prakAra pArzvataH antagata avadhijJAna pArzva meM rahe pradeza meM prakAza karatA huA calatA hai| yaha apane starAnusAra eka pArzva ko athavA donoM pArzvoM ko udbhAsita karatA hai| yaha antagata avadhijJAna kA varNana hai / 5 prazna - madhyagata avadhijJAna kaisA hai ? uttara ra-jaise koI vyakti uparokta ulkA, dIpikA, maNi Adi aneka prakAra ke prakAza sAdhanoM ko apane mastaka para uThAkara usake prakAza se mArga meM rahI vastuoM ko dekhatA Wan huA calatA hai| usI prakAra madhyagata avadhijJAna sabhI dizAoM meM prakAza karatA huA calatA hai| (dekheM citra 8 ) phaphapha zrI nandIsUtra 10. Question- What is this Anugamik avadhi-jnana ? Answer-Anugamik or attendant avadhi-jnana is said to be of two types---1. Antgat (peripheral) and Madhyagat (central). ( 84 ) Shri Nandisutra - m ! ! ! ! ! !5 46 6 6 6 6 4 5 6 4 5 6 phra 5 5 5 @*********56 phra 5

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anaghinisatihindicom Seama Angronom g ramTRANSLA m usarkandiaslilipidia S avadhi jJAna ke bheda 1. AnugAmika avadhijJAna TA 2. purato antagata AA 3. mArgato antagata E FERE STMERS M 4. pArzvato antagata madhyagataguNapratyayika avadhijJAna

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SHEESLEEEEEEEEEEEEEE5555555555555550 %%%Bu Bu Bu Bu Bu Bu %%%%% [8. citra paricaya Illustration No. 8 (1) AnugAmika avadhijJAna ke bheda 1. AnugAmika avadhijJAna-jaise sUrya ke sAtha usakA tApa, candra ke sAtha cA~danI tathA calate hue vyakti ke sAtha usake netra calate haiM, isI prakAra jo AtmA ke sAtha-sAtha calatA rahe vaha AnugAmika avadhijJAna hai| (sUtra 9) 2. purato antagata avadhijJAna-jaise koI calatA huA vyakti hAtha meM Age-Age maNi, jalatI huI lakar3I yA lAlaTena, dIpaka yA mazAla lekara cale to Age-Age kA mArga + prakAzita hotA rhe| 3. mArgato antagata avadhijJAna-jaise jalatI huI tRNa pUlikA yA mazAla ko pIche rakhakara cale to usake pIche kA bhAga prakAzita hotA rahatA hai| 4. pArzvato antagata-jaise calatA huA vyakti donoM hAthoM meM dIpikA (lAlaTena) lekara * cale to donoM pArzvabhAga prakAzita hote rahate haiN| 5. madhyagata-jaise calatA huA vyakti mastaka para maNi Adi lekara cale to sabhI dizAoM meM prakAza hotA rahatA hai| (sUtra 10) %% Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting %Ting FfFTing Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F6 % Ling Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya %%%%%% (1) THE TYPES OF ANUGAMIK AVADHI-JNANA ___1. Anugamik Avadhi-jnana-The heat moves with the sun, the 4i glow moves with the moon, vision moves with man, in the same way what moves with the soul is called Anugamik avadhi-znana. (9) 2. Purto Antagat Avadhi-jnana-As if a man moves keeping a # radiant gem, a burning torch or lantern, lamp, or other source of light $ in his hand and keeping it ahead illuminated the area ahead. 3. Margto Antagat Avadhi-Jnana-As if a man moves keeping the source of light at his back illuminating the area at his back. 4. Parsvato Antagat--As if a man moves keeping sources of light in 4 both his hands and illuminating the area on both his flanks. 5. Madhyagat-As if a man moves keeping the source of light on F his head and illuminating the are all around. (10) 855555555555555555 5 555

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55555555555555555555555555555555 55555 45 46 46 46 45 46 46 LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE Question-What is this Antgat (peripheral) avadhi-jnana? Answer-This Antgat (peripheral) avadhi-jnana is of three types-1. Puratah Antgat (front-peripheral), 2. Margtah Antgat (rear-peripheral), and 3. Parshvatah Antgat (flank-peripheral). Question-What is this Puratah Antgat (front-peripheral) avadhi-jnana? Wan Wan Answer-While moving, a person having a source of light like small lamp, a burning bundle of hay, a burning piece of wood, a phosphorescent gem, a large lamp or a pot with burning fire, keeps it ahead of him with his hand or with the help a wooden stick, and progresses slowly seeing things ahead of him in the light produced. In the same way Puratah Antgat (frontperipheral) avadhi-jnana moves along illuminating the area in front. Question-What is this Margtah Antgat (rear-peripheral) avadhi-jnana? Answer-While moving, a person having a source of light as mentioned above keeps it behind him and progresses slowly seeing things in the light produced. In the same way Margtah Antgat (rear-peripheral) avadhi-jnana moves along illuminating the area at one's back. Question-What is Parshvatah Antgat (flank peripheral) avadhi-jnana? Answer-While moving, a person having a source of light as mentioned above keeps it at his side and progresses slowly seeing things in the light produced. In the same way Parshvatah Antgat (rear-peripheral) avadhi-jnana moves along illuminating the area at one's side. Depending on its intensity it illuminates one or both flanks. This concludes the description of Antagat avadhi-jnana. ha ha ha ha ha ha 55555 avadhi Question-What is this Madhyagat (central) avadhi-jnana? Answer-While moving, a person having a source of light like a comet, lamp, gems, etc. as mentioned above, lifts it over his jJAna this ( 85 ) Avadhi-Jnana 5555555555555555555555555555555550 555555555555555555555555555555555555555555555550

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60455555553++5+5+++555555 Air BI BE AS AS A X ' s 4$%% Jin Suo Dian Duan Lu De Xian Chang Jie 5 head and progresses slowly seeing things in the light produced. \ In the same way Madhyagat (central) avadhi-jnana moves along 95 illuminating the area all around. (See Illustration 8) OM vivecana-avadhijJAna kSayopazama janita hone se AtmA kA viSaya hai| isa sandarbha meM yaha dhyAna dene yogya hai ki Anagamika avadhijJAna vaha hai jo panarjanma ke samaya sAtha rhe| eka janma meM upArjita ho aura mRtyu ke sAtha naSTa na ho| anta zabda yahA~ vinAza kA nahIM, sthAna meM avasthiti OM kA bodha bhI karAtA hai arthAt anta kA artha hai chora, sirA kendra aadi| isa sandarbha meM jo avadhijJAna Atma-pradezoM ke kisI vizeSa chora para utpanna ho vaha antagata avadhijJAna hai| yaha OM Atma-pradezoM ke jisa kendra meM utpanna hotA hai usa dizA ke vAcaka vizeSaNa se saMbodhita hotA hai* jaise purataH, pArzvataH, maargtH| madhyagata avadhijJAna Atma-pradeza ke madhya meM utpanna hotA hai| anta kA eka artha sampUrNatA bhI hai| isa sandarbha meM kisI dizA ke chora taka sthita samasta padArthoM ke jJAna ko usa dizA sambandhI antagata avadhijJAna kahate haiN| isakI carama sthiti hai Wan madhyagata avadhijJAna arthAta madhya meM sthita ho jo cAroM dizAoM meM anta taka rahe, padArthoM kA jJAna sameTe ho vaha madhyagata avadhijJAna hai| isase karmoM ke kSayopazama kI taratamatA tathA vicitratA prakaTa hotI hai| Elaboration-As it is produced due to kshayopasham, avadhijnana is a subject of the soul. In this context it is to be kept in mind that Anugamik avadhi-jnana is that which accompanies the soul during rebirth or which is acquired during one incarnation and is not terminated with death. The term 'ant' besides meaning the end in context of existence also means extremity or edge or periphery in context of location. In this context the avadhi-znana that is produced at some specific peripheral segment of atmapradeshas or soul-bits (the soul being viewed as divided into infinitesimal fractions) is known as Antgat avadhi-jnana. The specific end being defined by the directional prefix such as front-, rear-, or flank-. The central avadhijnana is produced at the central segment of the soul-bits. Another meaning of 'ant' is the state of completion. In this context the knowledge of everything existing up to the end of a specific y direction is known as the antagat avadhi-jnana related to that fi 4 direction. The ultimate level of this is the madhyagat avadhi-jnana si which encompasses the knowledge of all things existing up to the ends of all directions. This reveals the strange consequences of the levels of kshayopasham. E zrI nandIsUtra ( 86 ) Shri Nandisutra Ting %%%Jin Jin Jin Huo Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Bu Bu Bu Bu Ru Yu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFF 5 ESSFWan pramaWan 5555555Wan 555

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phaphaphapha gom antagata tathA madhyagata kI vizeSatAe~ THE ATTRIBUTES OF ANTAGAT AND MADHYAGAT 11 : aMtagayarasa majjhagayassa ya ko paiviseso ? purao aMtagaeNaM ohinANeNaM purao ceva saMkhejjANi vA asaMkhejjANi vA joyaNANi jANai pAsai / maggao aMtagaeNaM ohinANeNaM maggao ceva saMkhejjANi vA asaMkhejjANi vA joyaNANi jANai pAsai / pAsao aMtagaeNaM ohinANeNaM pAsao ceva saMkhejjANi vA asaMkhejjANi vA joyaNAI jANai pAsai / F majjhagaeNaM ohinANeNaM savvao samaMtA saMkhejjANi vA asaMkhejjANi vA joyaNAI jANai pAsai / settaM ANugAmiyaM ohinANaM / artha- prazna - antagata aura madhyagata avadhijJAna meM kyA vizeSa antara hai ? uttara - purataH antagata avadhijJAna se jJAtA Age ke saMkhyAta yA asaMkhyAta yojanoM meM sthita rUpI dravyoM ko sAmAnya rUpa se dekhatA hai tathA vizeSa rUpa se jAnatA hai / mArgataH antagata avadhijJAna se jJAtA pIche ke saMkhyAta yA asaMkhyAta yojanoM meM sthita rUpI dravyoM ko dekhatA - jAnatA hai / pArzvataH antagata avadhijJAna se jJAtA pArzva ke saMkhyAta yA asaMkhyAta yojanoM meM sthita rUpI dravyoM ko dekhatA - jAnatA hai| phra madhyagata avadhijJAna se sabhI dizAoM aura vidizAoM meM saMkhyAta yA asaMkhyAta yojanoM meM sthita rUpI dravyoM ko AtmA ke sarva pradezoM se dekhatA - jAnatA hai| yaha AnugAmika avadhijJAna kA varNana hai / 11. Question - What specific differences are there between the peripheral and central Avadhi-jnana? 355555555555555555555555555555555555555555 Answer-With the help of Puratah Antagat (frontperipheral) Avadhi-jnana the knower (scholar) observes in general and understands in particular all physical objects Wan avadhi jJAna ( 87 ) Avadhi-Jnana 5

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ELEEEEEEEEEEEEEEELES existing in an area extending to countable or uncountable i yojans in front of him. With the help of Margatah Antagat (rearWan peripheral) Avadhi-jnana the knower (scholar) observes in Wan general and understands in particular all physical objects $ existing in an area extending to countable or uncountable #yojans at his back. With the help of Parshvatah Antagat (flanki peripheral) Avadhi-jnana the knower (scholar) observes in general and understands in particular all physical objects ! 45 existing in an area extending to countable or uncountable \ yojans at his flanks. With the help of Madhyagat (central) Wan Avadhi-jnana the knower (scholar) observes and understandsy through all atmapradeshas (soul-bits) all physical objects 5 existing in an area extending to countable or uncountable 45 yojans in all spatial directions (toward cardinal and is intermediate points of the compass). This concludes the description of the attributes of Anugamik Wan Avadhi-jnana. - vivecana-antagata avadhijJAna sImAbaddha hotA hai aura madhyagata asiim| madhyagata avadhijJAna OM deva, nAraka tathA tIrthaMkara ina tInoM ko to niyamataH svAbhAvika rUpa se hotA hai| tiryaMcoM athavA + pazu-pakSI Adi prANiyoM ko kevala antagata avadhijJAna hone kI saMbhAvanA hotI hai| kintu manuSyoM ko donoM prakAra ke AnugAmika avadhijJAna hone kI saMbhAvanA hotI hai| saMkhyAta tathA asaMkhyAta yojanoM ke ullekha se yaha iMgita hotA hai ki parimANataH (kSetra-sImA) OM avadhijJAna ke anekoM bheda ho sakate haiN| udAharaNArtha-ratnaprabhA naraka ke jIvoM ko jaghanya 5 (nyUnatama) sAr3he tIna kosa tathA utkRSTa (adhikatama) cAra kosa taka kA avadhijJAna batAyA gayA hai| isI prakAra saudharmakalpa ke devoM ko nyUnatama eka aMgula ke asaMkhyAtaveM bhAga ke barAbara kSetra OM aura adhikatama ratnaprabhA ke nIce caramAnta taka kA avadhijJAna hotA hai| nArakoM tathA devoM ke avadhijJAna kA koSThakaloka jaghanya utkRSTa 1. tamastamA naraka AdhA kosa eka kosa 2. tamaHprabhA naraka eka kosa DeDha kosa 3. dhUmaprabhA naraka DeDha kosa do kosa ma 4. paMkaprabhA naraka do kosa aDhAI kosa 5. bAlukAprabhA naraka aDhAI kosa tIna kosa zrI nandIsUtra ( 88 ) Shri Nandisutra Wan 65Sui %%%%%%%%%%%%%%%%%Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Quan

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Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Chi %%%%%%% % K$ $$$ $ 6. zarkarAprabhA naraka tIna kosa sAr3he tIna kosa ma 7. ratnaprabhA naraka sADhe tIna kosa cAra kosa 8. asurakumAra deva 25 yojana asaMkhyAta dvIpa-samudra 9. nAgakumAra deva 25 yojana saMkhyAta dvIpa-samudra 10. stanitakumAra deva 25 yojana saMkhyAta dvIpa-samudra OM 11. vANavyantara deva 25 yojana saMkhyAta dvIpa-samudra 12. jyotiSka deva saMkhyAta yojana saMkhyAta yojana 13. saudharmakalpa (devaloka) aMgula kA asaMkhyAtavA~ bhAga AdhodizA meM ratnaprabhA ke nIce ke caramAnta taka, UrdhvadizA meM saudharmakalpa ke dhvaja taka tathA tiryaka dizA 5 meM asaMkhyAta dvIpa-samudra taka / 14. sanatkumAra aura mAhendra devaloka zarkarAprabhA ke caramAnta taka + 15. brahma aura lAntaka devaloka bAlukAprabhA ke caramAnta taka 16. mahAzukra aura sahasrAra devaloka paMkaprabhA ke caramAnta taka OM 17. ANata, prANata, AraNa aura acyuta devaloka dhUmaprabhA ke caramAnta taka 18. terahaveM se aThArahaveM devaloka tamaHprabhA ke caramAnta taka ma 19. graiveyaka tamastamA ke caramAnta taka F 20. anuttaropapAtika devaloka sampUrNa loka Elaboration-The Antagat Avadhu-jnana is limited and the 45 Madhyagat is unlimited. The Gods, the hell beings and the 155 fi Tirthankars as a rule naturally acquire Madhyagat Avadhi-jnana. 4 The beings of the animal world have scope of acquiring only Antagat Avadhi-jnana. But human beings have a possibility of acquiring both types of Anugamik Avadhi-jnana. 5. The use of the terms countable and uncountable yojans indicates that in context of the area covered there may be many levels of it Avadhu-jnana. For example-the beings of the Ratnaprabha Hell 45 have Avadhi-jnana covering a minimum area of three and a half $i our yojans; similarly the Avadhi- 4 jnana of the gods of the Saudharma Kalp covers a minimum area of an infinitesimal part of an angul (the width of a human finger) and a $ maximum area extending up to the end of the Ratnaprabha Hell. avadhi-jJAna (89 ) Avadhi-Jnana 4 Ya Sui Sui Sui Sui Sui Sui %%%%%%%%%%%%%%%%Sui Sui Sui Sui Sui Sui Nan Ming Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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5555555555555555555555555555550 Wan 5555555555555555555555555 The table of the Avadhi-jnana of the hell beings and the gods S. No. Lok or Dimension 1. Tamastama or the Seventh Hell 2. Tamahprabha or the Sixth Hell 3 Dhoomprabha or the Fifth Hell 4. Punkprabha or the Fourth Hell 5 Balukaprabha or the Third Hell Two and a half kos or Three kos or six miles five miles 6. Sharkaraprabha or the Second Three kos or six miles Three and a half hos Hell 7. Ratnaprabha or the First Hell 8. Asurakumar gods 9 Nagkumar gods 10. Stanitkumar gods 11. Vaanuyantar gods 12 Jyotishk gods 13. Saudharmkalp dimension of gods 14. Sanatkumar and Mahendra dimensions of gods 15 Brahma and Lantak dimensions of gods 16 Mahashukra and Sahasrar dimensions of gods zrI nandIsUtra Minimum Half kos or a mile One kos or two miles One and a half kos or Two kos or four miles three miles Two kos or four miles Two and a half kos or five miles Three and a half hos 25 yojans 25 yojans 25 yojans 25 yojans Maximum One kos or two miles One and a half kos or three miles Countable yojans Infinitesimal part of an angul infinitesimal part of an angul infinitesimal part of an angul infinitesimal part of an angul Four kos Uncountable continents and seas Countable continents and seas Countable continents and seas Countable continents and seas Countable yojans Up to the end of the first hell towards the Nadir, up to the summit of the Saudharmakalp towards the zenith; and uncountable continents and seas in other directions -do- but up to the end of the second hell -do- but up to the end of the third hell -do- but up to the end of the fourth hell ( 10 ) 5555555555555555555555 555555555554666666666665555555550 Shri Nandisutra

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THEHRELELECIPIRapen-am.mm.-.-raunaraa n anan Ennamannam r uSELE 17 Anat, Pranat, Aran and Achyut dimensions of gods Thirteenth to eighteenth dimensions of gods 19. Graiveyak dimension of gods infinitesimal part of -do- but up to the end an angul of the fifth hell infinitesimal part of ___-do- but up to the end an angul of the sixth hell infinitesimal part of -do- but up to the end an angul of the seventh hell infinitesimal part of the complete Lok or the an angul whole habited universe 20 Anuttaraupapatik dimension of gods Bu Zhong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting anAnugAmika avadhijJAna kA svarUpa ANANUGAMIK AVADHI-JNANA 12 : se kiM taM aNANugAmiyaM ohiNANaM ! ____ aNANugAmiyaM ohiNANaM se jahANAmae kei purise egaM mahaMtaM joiTTANaM kAuM tasseva joiTThANassa pariparaMtehiM pariparaMtehiM parigholemANe parigholemANe tameva joiTTANaM pAsai, OM aNNatthagae Na pAsai, evAmeva aNANugAmiyaM ohiNANaM jattheva samuppajjai tattheva // saMkhejjANi vA asaMkhejjANi vA, saMbaddhANi vA asaMbaddhANi vA joyaNAiM jANai pAsai, OM aNNatthagae Na paasi| se taM aNANugAmiyaM ohinnaannN| * artha-prazna-anAnugAmika avadhijJAna kaisA hotA hai ? ___ uttara-anAnugAmika avadhijJAna vaisA hI hotA hai jaise koI vyakti agni ke lie eka OM bar3A sthAna banAkara usameM Aga jalA de aura usa agni dvArA prakAzita cAroM ora ke kSetra ko aura ghUmakara jahA~ taka dRSTi jAtI ho vahA~ taka dekhatA hai anya kucha nhiiN| isI prakAra anAnugAmika avadhijJAna jisa kSetra meM utpanna hotA hai usI kSetra meM rahane para saMkhyAta va asaMkhyAta yojana taka apane prabhAva kSetra se sambandhita tathA asambandhita dravyoM ko jAnatA-dekhatA hai| anyatra jAne para yaha saba nahIM dekhtaa| yaha anAnugAmika avadhijJAna kA varNana hai| (dekheM citra 9) ____12. Question-What is this Ananugamik Avadhi-jnana ? Answer-Ananugamik Avadhi-jnana is as if a person prepares a large area and burns a fire there and in the light of i this fire moves around and sees the illuminated area as far as the reach of his eyes and nothing beyond., Thus Ananugamik 4 avadhi-jJAna Avadhi-Jnana OF5555555555555 46 $FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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) )) ) ) ) ) ) ) ) ) 55555555555534559a amanTTHALAY 2 Avadhi-jnana is effective only in the area where it has been acquired and while the person is in that area he sees and knows the physical objects, related or unrelated to the area of influence, existing in an area extending to countable or uncountable yojans. When he shifts from that area it becomes ineffective. This concludes the description of Ananugamik Avadhi-jnana. OM vivecana-yahA~ kSetra kA artha sthAna tathA bhava donoM hai| sambandhita kA artha hai vyavadhAnarahita hai athavA jisa vastu aura dekhane vAle ke bIca meM koI vAdhA nahIM hai, koI ADa nahIM hai aisI vastu ko dekhnaa-jaannaa| asambandhita kA artha hai vyavadhAna sahita athavA jisa vastu aura dekhane vAle ke bIca koI bAdhA hai, koI Ar3a hai aisI vastu ko dekhnaa-jaannaa| Le Elaboration-Here kshetra means place and re-birth both. Sambandhit (related or connected) means without any blockade; 41 without any obstacle between the subject and object. To know such a thing. Asambandhit (unrelated or disconnected) means with blockade; with an obstacle between the subject and object. To know such a thing. varddhamAna avadhijJAna kA svarUpa VARDHAMAN AVADHI-JNANA 13 : se kiM taM vaDDamANayaM ohiNANaM ? vaDDamANayaM ohiNANaM pasatthesu ajjhavasANaTThANesu vaDDamANassa vaDDamANacarittassa visujjhamANassa visujjhamANacarittassa savvao samaMtA ohI vddddi| * artha-prazna-yaha varddhamAna avadhijJAna kaisA hotA hai ? + uttara-adhyavasAya sthAnoM arthAt vicAroM va bhAvoM ke prazasta bane rahane se samyak / cAritra meM vRddhi hotI hai aura phalasvarUpa cAritra meM vizuddhi AtI hai| isa vizuddhi se + AtmA meM utpanna avadhijJAna sabhI dizAoM meM vRddhi pAtA hai| isa bar3hate hue avadhijJAna ko varddhamAna avadhijJAna kahate haiN| 13. Question-What is this Vardhaman Avadhi-jnana ? 9 Answer--When the areas of spiritual endeavour, in other 4 Si words thoughts and attitudes, are active in the right direction there is an improvement in the right conduct and as a ) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5F5 ssssfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ; jazrI nandIsUtra Wan Shri Nandisutra Lao Er Si Bu Bu Bu Bu Bu Bu Ya 55555555Lu 55555Sui 5555555

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avadhi jJAna ke bheda REASANA S RAPA hu K anAnugAmika avadhijJAna hIyamAna varddhamAna ka KESH kevala jJAnAloka .. NER pratipAtika avadhijJAna THAN NEPAL

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15555555Fen Fen Fen Fen Fen Fen 9. citra paricaya 5555 5 ora rahane pha (2) anAnugAmika avadhijJAna ke bheda 1. jyoti sthAna kI parikramAvat-jaise kisI sthAna para agni prajvalita karake usake cAroM parikramA kI jAye to vaha utane hI prakAzita kSetra ko dekhatA hai| vaise hI utpattisthAna para hI vAlA avdhijnyaan| (sUtra 12 ) 2. zrRMkhalA se ba~dhe dIpakavat - kisI sthAna para jalate hue dIpaka ko bA~dhakara laTakA diyA ho to usa sthAna para baiThA vyakti utane sthAna ko hI dekha pAtA hai, vahA~ se uThakara cale jAne para prakAza sAtha nahIM jaataa| isI prakAra anAnugAmika avadhijJAna samajheM / ( sUtra 9 ) Illustration No. 9 9) 3. varddhamAna avadhijJAna - jisa prakAra prajvalita agni meM IMdhana DAlane se vaha bar3hatI rahatI hai, usI prakAra jyoM-jyoM bhAvoM kI vizuddhi bar3hatI hai tyoM-tyoM avadhijJAna bhI vRddhiMgata hotA hai| (sUtra 4. hIyamAna avadhijJAna - jalatI agni meM IMdhana kama hone para vaha bujhane lagatI hai, usI prakAra pariNAmoM kI vizuddhi ghaTane para avadhijJAna kSINa hotA jAtA hai| (sUtra 9 ) 5. pratipAtika avadhijJAna - dIpaka meM tela nahIM rahane para vaha bujha jAtA hai, usIprakAra bhAvoM kI saMkliSTatA kAraNa avadhijJAna bhI lupta ho jAtA hai| (sUtra 9) 6. kevalajJAna kA svarUpa - jaise sUrya kA prakAza kisI ke Azrita nahIM rahakara apanA hI prakAza hotA hai, aura vaha aMdhakAra se kabhI mizrita nahIM hai| AkAza meM bAdaloM, pahAr3oM, vRkSoM Adi se vaha DhakA nahIM jA sakatA, isI prakAra Atma-Azrita kevalajJAna kA prakAza kisI anya AvaraNa se maMda nahIM ho sakatA / (sUtra 20 ) (2) TYPES OF ANANUGAMIK AVADHI-JNANA 1. Moving around a source of light - When a fire is lit at some spot and person moves around it, he can see only the area illuminated by that light 5 The light does not move with him. (12) thg 2. A hanging lamp--When a lamp is lit and it is hung by cord, a person near this lamp sees only the area illuminated by this lamp If he moves away, the does not move with him These are the examples that explain the 5 scope of ananugamik avadhi - jnana ( 9 ) 3. Vardhaman Avadhi- jnana- When fuel is added to a fire its intensity increases On the same way as the purity of attitudes increases the avadhi5 Jnana keeps on increasing. (9) In 4. Heeyaman Avadhi-jnana-When fuel is consumed the intensity a fire is gradually reduced. In the same way when the purity of attitudes reduces the avadhi-jnana also reduces (9) of 5 Pratipatik Avadhi-jnana-In absence of oil a lamp gets extinguished the same way due to pervert attitudes avadhi-jnana becomes extinct. (9) 6 Kewal - jnana-Sun is not dependent on any fuel, it is a primary source light. Its light is neither contaminated with darkness nor does it remain obscured by clouds, mountains, or trees. In the same way the light of the soul based Kewal-jnana can never be obscured by any veil. (20) OF 7 I IF IF F S S 4 5 6 ! ! !n ! ! ! ! ! ! ! ! ! !5 5 5 5 5 5 45 46 4 5 5 5 5 n 5 5 5 5 5 phra Wan 5 5 5 5 5 555555555555555555555555555559 phra

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MEC C LCLLLC LC LC LE LCLCLCLCLCLCLLLLLLL ELEEEEEEE -- -- --- -- - - --- --- --- - - --- - - -- --- - -- - - --- -- -- -- -- -- ) ) ) ) 5 consequence the purity of conduct increases. This purity 4 expands the Avadhi-jnana acquired by the soul in all directions. $ This expanding or increasing Avadhi-jnana is known as Vardhaman Avadhi-jnana. ma vivecana-jainadarzana kriyAkANDa se adhika bhAvanAoM tathA vicAroM kI zuddhatA para bala detA hai| kriyAkANDa kitanA bhI vyavasthita va zuddha ho adhyavasAyoM va pariNAmoM kI vizuddhi ke binA na OM to jJAna meM vikAsa hotA na Atma-zuddhi meN| isase viparIta jaise-jaise bhAvanAe~ nirmala hotI jAtI ma haiM AtmA zuddha hotI hai| dUsare zabdoM meM AtmA para paDe AvaraNoM kA kSayopazama hotA hai aura jJAna nirantara vikAsa pAtA hai| Elaboration-Jain philosophy lays more stress on the purity of thoughts and attitude than the ritual practices. No matter how immaculate and correct are the ritual practices, in absence of the purity of attitude and sincerity of endeavour neither there is a 45 4 development in knowledge nor an increase in purity of the soul. On si the contrary with the cleansing of feelings or attitude the soul 15 becomes purer. In other words there is a kshayopasham (suppressioncum-extinction) of the veils covering the soul followed by continued increase in knowledge. ) ) ) ) ) ) 9$$ $$ $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$ ) ) ) ) ) ) ) ) )) ) ) avadhijJAna kA jaghanya viSaya-(kSetra) THE MINIMAL SCOPE OF AVADHI-JNANA 14 : jAvaiyA tisamayA-hAragassa suhumassa pnngjiivss| ogAhaNA jahannA, ohIkhettaM jahannaM tu| artha-tIna samaya ke AhAraka sUkSma paNaga jIva (nigodiyA jIva) kI jitanI jaghanya (kama se kama) avagAhanA (jitanA sthAna koI vastu grahaNa kare, arthAt AkAra) hotI hai / avadhijJAna kA kama se kama utanA kSetra hotA hai| 14. The minimum scope of Avadhi-jnana is equivalent to the 5 minimum area occupied by a three samaya (the ultimate fraction of time) old micro-panag being or a dormant micro# organism having intake-capacity. vivecana-paNaga jIva kI zreNI meM kAI, nIlana, phUlana Adi Ate haiN| jaina jIva-vijJAna ke anusAra ye nigoda jIvoM kI zreNI meM Ate haiN| nigoda jIva use kahate haiM jo ananta jIvoM kA 9 piNDa ho arthAt eka zarIra meM ananta jIva rahate hoN| nigoda jIva do prakAra ke hote haiM-bAdara 5 Wan avadhi-jJAna Avadha-Jnana Wan $55Sui Lan Di Zhu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhu Ting Zhu Di 5555 ) ) ) ) dha

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#OMOMOM zrI zrI (sthUla) tathA sUkSma / yahA~ sUkSma nigoda kA udAharaNa diyA hai| sUkSma nigoda sAmAnya dRSTi se 5 dikhAI nahIM detA; usake astitva kA AbhAsa piNDAkAra samUha meM hI hotA hai| aise jIvoM kI Ayu bhI ati sUkSma ( antarmuhUrta) hotI hai| samaya kAla ke sUkSmatama bhAga kA nAma hai| sUkSma ( panaka) nigoda jIva tIna samaya meM apane sabase choTA kintu pUrNa AkAra ko prApta kara letA hai / avadhijJAna kA kama se kama kSetra itanA sUkSma hotA hai| phra 45 5 Elaboration - Moss, fungus, mildew, etc. come under the class of panag beings. According to the Jain biology these come under the class of nigod or dormant beings. A snowball like cluster of microbeings or a cluster like body having infinite number of individual micro-beings living together is called nigod beings. There are two classes of these nigod beings-badar or gross and sukshma or tiny. Here the tiny or the micro-nigod has been cited. The micro-nigod is invisible to the naked eye. Its existence becomes apparent only in the Hcluster form. The life span of such beings is infinitely short. Samaya 5 Wan 5 is the ultimate fraction of time, something even smaller than a IFIPIFIPICKLE LE LE nanosecond. A micro-nigod being reaches its minimum but full 5 growth within three samaya. The minimal scope of Avadhi-jnana is 5 so infinitesimal. avadhijJAna kA utkRSTa viSaya- (kSetra) THE MAXIMUM SCOPE OF AVADHI-JNANA artha-agnikAya ke sabhI prakAra ke ( sUkSma - bAdara) samasta adhikAdhika jIva sabhI dizAoM meM AkAza ke jitane kSetra meM antararahita vyApta ho jAye utanA kSetra avadhijJAna kA adhikatama kSetra hotA hai| zrI nandIsUtra 15 : savva-bahu agaNijIvA NiraMtaraM jattiyaM bharejjaMsu / khettaM savvadisAgaM paramohIkhettanidhi | 15. The maximum scope of Avadhi- jnana is equivalent to an area that can be occupied by all or maximum number of all types (gross and micro) of fire-bodied beings in space, without a gap, in all directions. vivecana - tejaskAya athavA agnikAya ke jIva sabhI prakAra ke sthAvara jIvoM meM sabase svalpa hote haiN| ye cAra prakAra ke hote haiM- aparyApta sUkSma, paryApta sUkSma, aparyApta bAdara tathA paryApta bAdara / ye samasta lokAkAza meM vyApta haiN| ina cAroM prakAra ke jIvoM kI adhikatama saMkhyA ( 94 ) @5555555 Shri Nandisutra 474445555 5 5 5 5 5 55 55555 46 4 5 6 7 5 #

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@ 555555 Ass 9595 ttttkO bhagavAna ajitanAtha ke kAla meM thI yaha mAnyatA hai / itane agnikAya jIvoM ko, samasta AkAza ko sUkSma Tukar3oM (pradezoM) meM bA~Takara pratyeka meM eka-eka jIva rakha diyA jAye / lokAkAza vyApta hone para zeSa rahe jIvoM ko alokAkAza ke pradezoM meM vyApta kara diyA jaaye| jitane kSetra meM ye samasta jIva vyApta ho jAye vaha kSetra avadhijJAna kA adhikatama kSetra hotA hai| yaha eka kAlpanika udAharaNa hai jisase avadhijJAna ke utkRSTa kSetra kA vyAvahArika bhASA meM anumAna kiyA jA sakatA hai| Elaboration-The number of fire-bodied beings in this universe is minimum as compared to that of the other immobile beings. These are of four types-aparyapt-sukshma (micro-being that has not fully developed), paryapt-sukshma (fully developed micro-being), aparyaptbadar (gross being that has not fully developed ), paryapta-badar (fully developed gross being). These beings are spread all over the lokakash or the inhabited universe. It is believed that the maximum number of this type of beings was during the period of Bhagavan Ajitnath. If the space is divided into infinitely small sections or space points and one such being is placed on each one of these space points; when the inhabited universe is filled the remaining beings are spilled over into such space points in the alokakash or uninhabited universe; then the total area covered makes up the maximum scope of Avadhijnana. This is a hypothetical example to give an idea of the vastness of the maximum scope of Avadhi-jnana in conceivable terms. avadhijJAna kA madhyama viSaya - (kSetra) THE AVERAGE SCOPE OF AVADHI-JNANA 16 : aMgulamAvaliyANaM bhAgamasaMkhejja dosu saMkhejjA / aMgulamAvaliyaMto AvaliyA aMgulapuhuttaM // artha - kSetra ke AdhAra para eka aMgula ( utsedha athavA pramANAMgula) ke asaMkhyAtaveM bhAga ko jAnane vAlA avadhijJAnI kAla ke AdhAra para bhI AvalikA ke asaMkhyAtaveM bhAga ko jAnatA hai / isI prakAra aMgula ke saMkhyAtaveM bhAga ko jAnane vAlA AvalikA ke saMkhyAtaveM bhAga ko jAnatA hai| kintu yadi vaha aMgula ke barAbara kSetra ko jAnatA hai to AvalikA se kucha kama jAnatA hai aura pUrNa AvalikA ko jAnatA hai to pRthaktva aMgula ( aMgula ke dasa bhAga hoM to dUsare se naveM bhAga ko pRthaktva aMgula kahate haiM ) jAnatA hai / 16. An Avadhi-jnani (one who possesses such knowledge) with a capacity to know infinitesimal part of a standard angul in terms of area also has the capacity to know infinitesimal avadhi jJAna ( 95 ) Avadhi-Jnana For Private Personal Use Only - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 6 6 4 5 5 5 5 5 5 5 5 5 5 5 5 5 phra phra Wan 5 phra Wan 55*555****555******************55+ Wan

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mara-OPEELELELELE LELCLEHELLE4 555555750 $5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$Ting Ting Ting $$$$$$Ting Ting Ting Ting Ting Ting division of avalika (a micro-unit of time made up by 4 4 uncountable units of samaya. Also a countable or a finite y 5 number of avalikas make one shvas or the time taken by one normal inhalation) in terms of time. In the same way if his 5 capacity is to know countable fractions of an angul, he also has 4 the capacity to know countable fractions of an avalika. However, i if he knows one angul area he knows slightly less than an avalika and if he knows one avalika he knows only prithaktva 45 (an arithmetical term which means second to ninth divisions of Wan a thing divided into ten equal parts) angul. 17 : hatthammi muhattaMto divasaMto gAuyammi boddhvyo| joyaNadivasapuhuttaM pakkhaMto pnnnnviisaao|| artha-(avadhijJAnI) yadi kSetra se hAtha ke barAbara dekhatA hai to kAla se muhUrta se kucha hai kama jAnatA hai| yadi kAla ke AdhAra para dina se kucha kama jAnatA hai to kSetra se eka Wan kosa taka jAnatA hai| yadi kSetra meM eka yojana pramANa jAnatA hai to kAla se divasa pRthaktva jAnatA hai (2 se 9 din)| yadi kAla se pakSa se kucha kama jAnatA hai to kSetra se 25 yojana OM pramANa jAnatA hai| 17. If he knows an arms length in terms of area, he knows a 5 little less than a muhurt (48 minutes) in terms of time. If he 45 knows a little less than a day in terms of time, he knows two i miles in terms of area. If he knows one yojan in terms of area, he knows divas-prithaktva (two to nine days) in terms of time. If 5 he knows a little less than a fortnight in terms of time, he is 44 knows 25 yojans in terms of area. 18 : bharahammi addhamAso jaMbuddIvammi sAhio maaso| vAsaM ca maNuyaloe vAsa huttaM ca ruygmmi|| artha-yadi kSetra se samasta bharata kSetra ko dekhatA hai to kAla se Adhe mahIne ke samaya ke 5 barAbara bhUta, bhaviSya aura vartamAna tInoM kAla ko dekhatA hai| yadi kSetra se jambUdvIpa ko dekhatA hai to kAla se eka mAsa se bhI adhika tInoM kAla taka dekhatA hai| yadi kSetra se hai samasta manuSyaloka ko dekhatA hai to kAla se eka varSa ke barAbara tInoM kAla taka dekhatA Wan hai| yadi kSetra se rUcaka kSetra taka dekhatA hai to kAla se pRthaktva varSa (2 se 9) ke barAbara hai * tInoM kAla taka dekhatA hai| zrI nandIsUtra Shri Nandisutra 9555555555555555555555 $%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Quan

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--mod A nmnna ram mam TWENEMIEMExamManymnnITTENSITENT Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sfTing Ting 5 18. If he knows Bharat kshetra (a geographical area according i to Jain geography) in terms of area, he knows 15 days in the si past, the present and the future in terms of time. If he knows the Jambu continent in terms of area, he knows more than one 41 month in the past, the present and the future in terms of time. If Hi he knows the complete area inhabited by human beings (the earth) in terms of area, he knows one year in the past, the present and the future in terms of time. If he knows Ruchak 1 kshetra (the over all area where beings exist according to Jain 4 cosmology) in terms of area, he knows prithaktva-varsh (2 to 9 years) in the past, the present and the future in terms of time. 19 : saMkhijjammi u kAle dIva-samadA vi haMti sNkhijjaa| kAlammi asaMkhija dIva-samuddA u bhiyvvaa|| __artha-yadi kAla se saMkhyAta kAla ko jAnatA hai to kSetra se bhI saMkhyAta dvIpa-samudra taka jAnatA hai| yadi asaMkhyAta kAla ko jAnatA hai to kSetra se saMkhyAta va asaMkhyAta (bhajanA) Wan dvIpa-samudra taka jAnatA hai| 45 19. If in terms of time he knows countable large units of time 46 period, in terms of area also he knows up to countable continents and seas. If he knows uncountable large units of time period, in terms of area he knows up to countable or 9 uncountable continents and seas. 20. kAle cauNha vuDDI kAlo bhaiavvu khittvuddddiie| vuDDIe davva-pajjava bhaiyavvA khitta-kAlA u|| * artha-kAla kI vRddhi hone para dravya, kSetra, kAla aura bhAva cAroM kI vRddhi avazya hotI ma hai| kSetra kI vRddhi hone para kAla kI vRddhi ho sakatI hai aura nahIM bhii| dravya aura paryAya kI vRddhi hone para kSetra aura kAla kI vRddhi hotI bhI hai aura nahIM bhii| i 20. With the increase in time there certainly is an increase in all the four parameters of matter, space (area), time, and bhava 55 (thought, feeling, perspective, viewpoint, alternates, mode, etc.). 4 With the increase in area there may or may not be an increase $ in time. With the increase in matter and its modes there may or I may not be an increase in area and time. (This is about the 4 increase of capacities in different parameters.) avadhi-jJAna ( 97 ) Avadhi-Jnana Bu Bu Bu Ya Zhu Jiu Dang Bu Bu Jin Ya Ya Le Chang Huo Mao Yi Huo Mao Yi Zhu Yu Ye Ji Ye Bi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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55555555))))))))))))))))))))))))))))))))))))))) $55555555555555555555555555555555Zhong kauna kisase sUkSma hai ? WHICH IS SUBTLER THAN WHAT ? 21 : suhumo ya hoi kAlo tatto suhumayarayaM havai khettN| aMgulaseDhImitte osappiNio asNkhijjaa| se taM vaDDamANayaM ohinnaannN| artha-kAla sUkSma hotA hai aura kSetra kAla se bhI sUkSmatara hotA hai kyoMki eka aMgula ma mAtra ke zrRMkhalA rUpI kSetra meM rahe AkAza ke pradezoM kI ginatI kI jAya to asaMkhyAta. E kAla cakra (avasarpiNI utsarpiNI) laga jaayeNge| yaha varddhamAnaka avadhijJAna kA varNana hai| i 21. Time is infinitesimal or subtle but the area or space is subtler than time because if the space points covering the " running length of the area covered by an angul are counted it Wan will take uncountable cycles of time. This concludes the description of Vardhaman Avadhi-jnana. vivecana-kSetra tathA kAla arUpI haiN| kSetra kA artha hai AkAza athavA zUnya kA vaha sthAna jahA~ / koI vastu sthita ho aura kAla kA artha hai kinhIM do ghaTanAoM ke bIca kA antraal| arUpI ma hone ke kAraNa ye avadhijJAna ke viSaya nahIM haiM kintu parimANa ke vodhaka haiM arthAt avadhijJAnI , + ko ina kSetra va kAla kI sImAoM se sambaddha sabhI dravyoM kA jJAna hotA hai| ma jaise kSetra ko kAla se sUkSma batAyA hai vaise hI kSetra se bhI sUkSma dravya hotA hai kyoMki AkAza ke pratyeka pradeza para eka dravya skandha sthita hotA hai jisameM ananta paramANu hote haiN| dravya kI ma tulanA meM bhAva sUkSma hotA hai kyoMki pratyeka paramANu meM varNa, gandha, rasa aura sparza kI apekSA se hai ananta paryAya hote haiN| hai . paramAvadhi jJAna kevalajJAna utpanna hone se antarmuhUrta pahale utpanna hotA hai aura usameM paramANu ko bhI dekhane kI zakti hotI hai| 4 Elaboration-Kshetra (space) and time are formless. Kshetra ! (area) means the place or area in the empty space occupied by something. Time is the gap between two incidents. As these are formless they are beyond the scope of Avadhi-jnana. But as these are y 41 the parameters of measurement, everything within the scope of 4 4 Avadhi-jnana is covered by these parameters. In other words :: everything falling within the scope of these parameters of time and 5 space is the subject of Avadhi-jnana. zrI nandIsUtra ( 98 ) Shri Nandisutra $5555555555555555555555555555555555Zhong 4Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$$$$$$ $555555555555555555 Jain Ed

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95555555 phrafa As space has been shown to be subtler than time, matter is subtler than space because a space point is occupied by one skandh (a bunch of particles of matter, atom) of matter which in turn is composed of infinite paramanus (ultimate particles). Bhava (mode) is even subtler than matter because every ultimate particle has infinite modes with reference to shape, smell, taste and touch. The maximum or ultimate Avadhi-jnana is acquired just a moment (antarmuhurt) before attaining Kewal-jnana and it power to see even an ultimate particle. hIyamAna avadhijJAna kA svarUpa HEEYAMAN AVADHI-JNANA avadhi jJAna phapha 22 : se kiM taM hIyamANayaM ohiNANaM ? hINamANayaM ohiNANaM appasatthehiM ajjhavasANaTThANehiM vaDDamANassa, vaDDhamANacarittarasa, saMkilissamANassa, saMkilissamANacarittassa savvao samaMtA ohI parihAyai / settaM hayamANayaM ohiNANaM / artha - prazna - yaha hIyamAna avadhijJAna kaisA hotA hai ? uttara- aprazasta athavA kaluSita vicAroM meM ramaNa karane vAle avirata samyagdRSTi jIva, dezaviraticAritra aura sarvaviraticAritra vAle vyakti (sAdhu) jaba aise azubha vicAroM se saMkleza athavA duHkha prApta karatA hai aura phalasvarUpa usake cAritra meM vikRti AtI hai taba saba ora se aura sabhI prakAra se avadhijJAna kI pUrva avasthA meM hrAsa / hAni hotA hai| isa hIna hote avadhijJAna ko hIyamAna avadhijJAna kahate haiM / 22. Question - What is this Heeyaman Avadhi- jnana ? Answer-When an avirat samyakdrishti being (the being who has acquired right perception but is not completely detached) or an ascetic observing conduct of partial or complete detachment, involved in mean or pervert thoughts, suffers pain or sorrow as a consequence of such impious involvements, and consequently his conduct becomes faulty, then from every direction and in every way there is a decline in the existing level ( 99 ) gives For Private Personal Use Only Avadhi-Jnana @phaphaphaphaphaphaphaphaphaphapha 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 Wan

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Ting Ting Ting Ting Ting Ting Ting Dang Lao Dang Lao Di Lao Si Rui Si Ming Si Hao Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhu Bu Xian 5 of Avadhi-jnana. This declining Avadhi-jnana is known as 4 Heeyaman Avadhi-jnana. vivecana-avadhijJAna kA kAraNa kSayopazama janita zuddhi hai| kaluSita vicAroM kA saMyoga aura kleza janita ArtadhyAna ye donoM hI zuddhi ko kaluSita karate haiM, kSayopazama ko nirasta karate haiM aura avadhijJAna ko hIna karate haiN| prazasta yoga aura zAnti-ye Atmika zuddhi aura avadhijJAna kI vRddhi meM sahAyaka banate haiN| Elaboration The purity gained by kshayopasham is the cause of Avadhi-inana. Any contact with tainted thoughts and the disturbed 5 mental state due to anguish tarnish purity, nullify kshayopasham 96 and reduce Avadhi-jnana. Spiritual endeavour and mental peace help $ gain purity of soul and increase Avadhi-jnana. E. STing Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting pratipAti avadhijJAna kA svarUpa PRATIPATI AVADHI-JNANA 23 : se ki taM paDivAI ohiNANaM ? -paDivAi ohiNANaM jaNNaM jahaNNeNaM aMgulassa asaMkhijjatibhAgaM vA saMkhijjatibhAgaM vA, bAlaggaM vA bAlaggapuhuttaM vA, likkhaM vA likkhapuhattaM vA, jUyaM vA jUyaputtaM vA, javaM vA javapuhuttaM vA, aMgulaM vA aMgulapuhuttaM vA pAyaM vA pAyapuhuttaM vA, vihatthiM vA + vihatthipuhuttaM vA, rayaNiM vA rayaNipuhuttaM vA, kucchiM vA kucchipahuttaM vA, dhaNuyaM vA dhaNuyapuhuttaM vA, gAuyaM vA gAuyapuhuttaM vA, joyaNaM vA joyaNapuhuttaM vA, joyaNasayaM joyaNasayapuhuttaM vA, joyaNasahassaM vA joyaNasahassapuhattaM vA, joyaNasatasahassaM vA joyaNasatasahassapuhuttaM vA, joyaNakoDiM vA joyaNakoDipuhuttaM vA, joyaNakoDAkoDiM vA joyaNakoDAkoDipuhattaM vA ? ukkoseNa logaM vA pAsittA NaM pddivejjaa| se taM paDivAi ohinnaannN| __ artha-prazna-pratipAti avadhijJAna kA svarUpa kyA hai ? uttara-kama se kama eka aMgula ke asaMkhyAtaveM bhAga ko aura phira kramazaH eka aMgula ke saMkhyAtaveM bhAga, bAlAgra yA bAlAgrapRthaktva, lIkha yA lIkhapRthaktva, yUkA ( ) yA yUkApRthaktva, yaha yava (jau) yA yavapRthaktva, aMgula yA aMgulapRthaktva, pAda yA pAdapRthaktva, ma vitasti (vilA~da) yA vitastipRthaktva, ratni (hAtha) yA ranipRthaktva, kukSi (do hAtha) yA . kukSipRthaktva, dhanuSa (cAra hAtha) yA dhanuSapRthaktva, kosa yA kosapRthaktva, yojana yA OM zrI nandIsUtra ( 100 ) Shri Nandisutra 05555555555555555516 Shao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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155555555555555555555555555555555555555555555 55555555 55 EEEEEEEEEEEEEEEEEET pra yojanapRthaktva, yojanazata (sau yojana) yA yojanazatapRthaktva, yojanasahasra yA yojanasahanapRthaktva, lAkha yojana yA lAkha yojanapRthaktva, yojana koTi (eka karor3a yojana) athavA yojana koTipRthaktva, yojana koTi-koTi yA yojana koTi-koTipRthaktva, saMkhyAta yojana yA saMkhyAtapRthaktva yojana, asaMkhyAta yA asaMkhyAtayojana pRthaktva, athavA ___ utkRSTa rUpa meM sampUrNa loka ko dekhakara jo jJAna naSTa ho jAtA hai vaha pratipAti avadhijJAna kahalAtA hai| 23. Question-What is this Pratipati Avadhi-jnana ? Answer-The jnana that is lost after seeing a minimum area equivalent to an uncountable fraction of an angul or at any 55 point during the gradual progress of seeing areas equivalent to si a numerical divisions of an angul, balagra (the edge of a single 4 hair) or balagra prithaktva (2 to 9), leekh (egg of a louse) or us leekh prithaktva, yuka (louse) or yuka prithaktva, yav (a grain of 45 barley) or yav prithaktva, angul (width of a finger) or angul prithaktva, paad (foot) or paad prithaktva, vitasti (one hand) or Wan vitasti prithaktva, ratni (arm's length) or ratni prithaktva,s 5 kukshi (two arm's length) or kukshi prithaktva, dhanush (four ___arm's length) or dhanush prithaktva, kos (two miles) or kosh 4 prithaktva, yojan (four kos or eight miles) or yojan prithaktva, 5 yojanshat (one hundred yojans) or yojanshat prithaktva, 5 yojansahasra (one thousand yojans) or yojansahasra prithaktva, yojanshatsahasra (one hundred thousand yojans) or y yojanshatsahasra prithaktva, yojankoti (ten million yojans) or 4 yojankoti prithaktva, yojankoti-koti (one hundred trillion yojans) or yojankoti-koti prithaktva, sankhyat yojan (countable yojans, as very large but still countable number) or sankhyat yojan s prithaktva, asankhyat yojan (uncountable yojans) or asankhyat yojan prithaktva, or a maximum of the whole habitable universe is known as Pratipati Avadhi-jnana. vivecana-pratipAti kA artha hai patana ko prApta hone vaalaa| jaise jalatA huA dIpaka havA ke OM jhoMke se tatkAla bujha jAtA hai vaise hI pratipAti avadhijJAna eka sAtha hI lupta ho jAtA hai, zanaiH zanaiH nhiiN| aisA jJAna jIvana meM akasmAt kisI bhI kSaNa utpanna ho sakatA hai aura kisI bhI pra kSaNa lupta ho sakatA hai| (2Mian FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting - Wan avadhi-jJAna ( 101 ) Avadhi-Jnana s De %%%%%%%%Jin Jin Jin Jin Jin Jin Jin Jin Jin Nan Chuan Nan Shen Chuan Jin Shen De

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DELEELEELELE FREE 5555 550 15 Elaboration--Pratipati means that which falls. As a lamp is i suddenly extinguished by a gust of wind so does Pratipati Avadhi jnana vanish at once, and not gradually. This knowledge can be 5 acquired suddenly at any moment during a life time and can be lost in the same manner. Wan Wan Wan wsssssFFFFFFFFFFFF %Le FFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF5555 apratipAti avadhijJAna kA svarUpa APRATIPATI AVADHI-JNANA 24 : se kiM taM apaDivAi ohiNANaM ? apaDivAi ohinANaM jeNaM alogassa egamavi AgAsapaesaM jANai-pAsai teNaM paraM apaDivAi ohinaannN| se taM apaDivAi ohinnaannN| I artha-prazna-yaha apratipAti avadhijJAna kaisA hotA hai ? uttara-jisa jJAna se aloka ke eka bhI AkAza-pradeza ko bhI jAnA-dekhA jAtA hai vaha naSTa na hone vAlA jJAna apratipAti avadhijJAna kahalAtA hai| 24. Question-What is this Apratipati Avadhi-jnana ? Answer-That indestructible knowledge in light of which even a single space point in alok or alokakash (the empty space beyond the inhabited universe) can be seen and known is known i as Apratipati Avadhi-jnana. vivecana-apratipAti avadhijJAna ko usake sAmarthya kI caramatA se samajhAyA gayA hai| OM alokAkAza dravyarahita hotA hai aura avadhijJAna kA viSaya mAtra dravya (rUpI dravya) hotA hai| + avadhijJAna kI carama avasthA yaha hai ki usase loka meM rahe sabhI dravyoM ko dekhA va jAnA jA sakatA hai| jo jJAna usameM bhI para (antima chora) aloka AkAza ke bhI eka pradeza ko jAna fa sake vaisA avadhijJAna apratipAti kahalAtA hai kyoMki isa carama avasthA ke pazcAt usakI hAni nahIM hotI vaha to ekAnta vikAsamaya hotA hai aura antarmuhUrta meM hI kevalajJAna utpanna kara detA hai| Elaboration-Apratipati Avadhi-jnana has been explained with the help of its maximum or ultimate capacity. Alokakash is devoid of 10 matter whereas the subject of Avadhi-jnana is matter or tangible - zrI nandIsUtra ( 102 ) Shri Nandisutra Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555SFO

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(9555555555556 zazazaza ke matter. The ultimate capacity of Avadhi-jnana is that, with its help every existing matter in the inhabited universe can be seen and known. The Avadhi-jnana that knows even a single space point beyond that, in the alokakash, is classified as Apratipati. This is because once it attains this ultimate state it does not decline. It is phra singularly progressive and within antarmuhurt ( less than 48 mts.) gives rise to Kewal-jnana. dravyAdi krama se avadhijJAna kA varNana AVADHI-JNANA WITH REFERENCE TO THE FOUR PARAMETERS 25 : taM samAsao cauvvihaM paNNattaM, taM jahA - davvao khittao kAlao bhaavo| tattha davvao NaM ohiNANI jahaNNeNaM aNaMtAI rUvidavvAiM jANai pAsai, ukkoseNaM savvAiM rUvidavvAiM jANai pAsai / khittao NaM ohinANI jahaNaNeNaM aMgulassa asaMkhijjAiM bhAgaM jANai pAsai / ukkoseNaM asaMkhijjA aloga loippamANamittAI khaMDAI jANai pAsa | pAsai / 5 kAlao NaM ohiNANI jahaNNeNaM AvaliyAe asaMkhijjaiM bhAgaM jANai pAsai, ukkoseNaM asaMkhijjAo ussappiNIo avasappiNIo aimaNAgayaM ca kAlaM jANai bhAvao NaM ohiNANI jahaNeNaM anaMte bhAve jANai pAsai, ukkoseNa vi aNate bhAve jANai pAsa, savvabhAvANamaNaMtabhAgaM jANai pAsai / artha- uparokta avadhijJAna saMkSepa meM cAra prakAra kA kahA gayA hai| yathA - dravya se, kSetra se, kAla se aura bhAva se / ye isa prakAra haiM (1) dravya se - avadhijJAnI kama se kama ananta rUpI dravyoM ko dekhatA - jAnatA hai aura adhika se adhika sabhI rUpI dravyoM ko dekhatA - jAnatA hai| (2) kSetra se - avadhijJAnI kama se kama aMgula ke asaMkhyAtaveM bhAga ke barAbara kSetra ko aura adhikatama aloka ke loka ke barAbara asaMkhyAta khaNDoM ko dekhatA - jAnatA hai / bhAga tathA (3) kAla se - avadhijJAnI nyUnatama eka AvalikA (samaya kA mApa) ke asaMkhyAtaveM ke barAbara kAla ko aura adhikatama atIta va anAgata kI asaMkhyAta utsarpiNiyoM avasarpiNiyoM ke barAbara kAla ko dekhatA - jAnatA hai| avadhijJAna ( 103 ) For Private Personal Use Only Avadhi-Jnana 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55595554 55 56 5 5 5 555556556656545555555559555

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Quan Pian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 045955555555555555555Mntranana TEENNEETA (4) bhAva se-avadhijJAnI nyUnatama ananta bhAvoM ko tathA adhikatama bhI ananta bhAvoM ko jAnatA-dekhatA hai kintu saba bhAvoM (paryAyoM) ke anantaveM bhAga mAtra ko jAnatA-dekhatA hai| 55 25. In brief this Avadhi-jnana is said to be of four types, viz. Wan (1) with reference to matter, (2) with reference to area or space, (3) with reference to time, and (4) with reference to mode. These are4 (1) With reference to matter-Avadhi-jnani sees and knows a minimum of infinite types and a maximum of all types of tangible matter. bf (2) With reference to area or space-Avadhi-jnani sees S and knows a minimum area equivalent to an inexpressible fraction of an angul and a maximum area equivalent to the 4 uncountable space points occupied by the habited universe in 5 the space. (3) With reference to time-Avadhi-jnani sees and knows 5 a minimum time span equivalent to an inexpressible fraction of one avalika and a maximum time span equivalent to uncountable number of ascending and descending time cycles of F the past and future. (4) With reference to mode-Avadhi-jnani. sees and knows ue a minimum of infinite modes and a maximum also of infinite modes. However, he only knows only an infinitesimal fraction of 45 the total number of modes. vivecanA-avadhijJAna kI jaghanya va utkRSTa sImAe~ isa sUtra meM sameTI gaI haiN| aise utkRSTa 5 avadhijJAna kI sImA se pare hai bhAvoM athavA paryAyoM kI smpuurnntaa| nyUnatama aura adhikatama donoM prakAra se ananta kA upayoga isako spaSTa karatA hai| ananta ke bhI ananta stara hote haiM ataH yahA~ OM jaghanya ananta aura utkRSTa ananta meM bhI sAmarthya kA bahuta bar3A antara hai| kintu bhAvoM kA vistAra itanA vizAla hai ki sarva bhAva athavA sarva paryAya avadhijJAna kI sImA se pare hai| yadyapi avadhijJAnI pudgala kI ananta paryAyoM ko jAnatA hai, tathApi avadhijJAnI dvArA adhikatama sarva + paryAya kA anantavA~ bhAga hI dekhA-jAnA jA sakatA hai| 4 Elaboration-This paragraph encompasses the minimum and 5 maximum limits of Avadhi-jnana. The totality of the modes or 5 alternatives is beyond even this ultimate Avadhi-jnana. This is 45 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra ( 104 ) Shri Nandisutra O+955555555555

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@5 56 conveyed by the use of infinite both with minimum and maximum. Even infinite has infinite levels and as such there is a vast difference in terms of capacity in the minimum infinite and maximum infinite. However, the expanse of modes is so great that to know it in its 5 is totality is beyond the scope of Avadhi-jnana. Although an Avadh-5 knows infinite modes or alternatives of matter, he can at best see and know only an infinitesimal fraction of the total number of LELELELELELELELELE LE LE LE LE LE CUFFFF phra jnani modes. viSaya - upasaMhAra CONCLUSION artha - yaha avadhijJAna bhavapratyayika aura guNa pratyayika do prakAra kA batAyA gayA hai aura usake dravya, kSetra, kAla aura bhAva rUpa aneka vikalpa batAye haiN| 26 : ohIbhavapaccaio, guNapaccaio ya vaNNio eso / tarasa ya bahU viyappA, davve khitte ya kAle y|| 26. This Avadhi-jnana is said to be of two types bhavapratyayik (birth related) and gunapratyayik (virtue related) and having numerous categories in relation to matter, space, time and mode. avadhi- jJAna abAhya-bAhya avadhijJAna WITH AND WITHOUT AVADHI-JNANA 27 : neraiya-deva titthakarA ya ohissa'bAhirA huti / pAsaMti savvao khalu sesA deseNa pAsaMti // settaM ohinANapaccakkhaM / artha - nAraka, deva aura tIrthaMkara avadhijJAna ke abAhya ( bAhara nahIM ) hote haiM arthAt avadhijJAna se yukta hote haiM, aura ve nizcaya hI saba ora dekhate haiN| inake atirikta sabhI deza se arthAt aMzataH dekhate haiN| isa prakAra yaha avadhijJAna kA pUrNa varNana hai| 27. Hell-beings, gods and Tirthankars are not without Avadhi-jnana; which means they are with Avadhi-jnana and surely see all around. Other than these all see only partially. This concludes the description of Avadhi-jnana. ( 105 ) pha Avadhi-Jnana Wan -5 $ 55555555555555555555555555555555559 56

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05555 xnnnn EEEEEEELELELEASE LIFE + vivecana-nArakI, deva aura tIrthaMkara ye tInoM naisargika rUpa se avadhijJAna ke dhAraka hote haiM / hai aura sabhI dizAoM meM dekhate haiN| tiryaMca aura manuSya avadhijJAna utpanna hone para bhI aMzataH hI Wan dekha pAte haiN| tIrthaMkara chadmasthakAla taka avadhijJAna ke dhAraka hote haiN| yaha avadhijJAna unake cyavana sthAna ke anusAra sAmarthya lie hotA hai| yadi ve 26 devalokoM se aura 9 lokAntika Wan devalokoM se cyava kara Ate haiM to vipula mAtrA meM avadhijJAna sahita Ate haiN| yadi ve prathama tIna ma naraka se Ate haiM to unakI aparyApta avasthA meM avadhijJAna usa naraka vizeSa se sambaddha + avadhijJAna ke barAbara hotA hai kintu paryApta avasthA prApta hote hI vaha tatkAla vipula avadhijJAna ke 9 meM vikasita ho jAtA hai| tIrthaMkaroM kA avadhijJAna apratipAti hotA hai| (dekheM citra 10) 4 Elaboration-Hell-beings, gods, and Tirthankars, these three possess Avadhi-jnana as a natural rule and see in all directions. ki Animals and men even after acquiring Avadhi-jnana can only see partially. A Tirthankar possesses Avadhi-jnana during his Chhadmastha (a person in the state of bondage or one who has a 55 si finite cognition, not omniscience) state. This Avadhi-jnana has a 45 potency depending on the place of descent or ascent. If they descend 5 from any of the 26 abodes of gods or the 9 abodes of gods located at 4 the edge of the universe, they come with a high potency Avadhi- 15 4 jnana. If they ascent from the first three hells they possess, during their immature state, a low potency Avadhi-jnana matching that 4 belonging to the particular hell; however as soon as they attain the 4 state of maturity this develops into the high potency Avadhi-jnana. The Avadhi-jnana of the Tirthankars is indestructible. (See illustration 10) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 86 zrI nandIsUtra (106 ) Shri Nandisutra 5555555555555555555555555555

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sAtoM naraka bhUmi C bhAva vizuddhijanya niyaMcagati meM zubha bhAva janya bhava pratyAtika avadhijJAna guNa pratyAyika 22.22 tIrthaMkara bhava meM tapojanya cAroM jAti ke deva kalpAtIta deva 10

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Tu 5555555555555555555Bu Bu Bu Bu Bu Wei 55%Wei Wu Wu Kai | 10. citra paricaya Illustration No. 10 avadhijJAna ke pAtra 1. bhavapratyayika avadhijJAna : (ka) nairayikoM meM-naraka bhUmi meM utpanna nairayikoM ko binA kisI prayatna ke usa bhava sthiti ke kAraNa avadhijJAna hotA hai| (kha) devaloka meM-isI prakAra cAroM prakAra ke kalpavAsI devatAoM ko utpanna hote hI kisI prayatna ke binA hI sAtha meM avadhijJAna hotA hai| pA~ca anuttaravimAnavAsI devoM ko aura tIrthaMkaroM ko bhI usa bhava meM svAbhAvika avadhijJAna rahatA hai| yaha bhava pratyayika hai| 2. guNapratyayika avadhijJAna-manuSya evaM tiryaMca gati meM guNa pratyayika-sImita avadhijJAna hotA hai| tiryaMcoM evaM manuSyoM meM jAtismaraNa jJAna hone para athavA zubha bhAvadhArA Ane para, manuSyoM meM zubha cintana tathA tapaHsAdhanA Adi ke kAraNa bhI avidhajJAna utpanna hotA hai| (sUtra 26-27) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Quan THOSE CAPABLE OF AVADHI-JNANA ___1. Bhava pratyayik Avadhi-jnana-(A) The beings born in the hells have avadhi-jnana as a natural attribute of that genus. (B) In the dimension of gods--All the four types of abode based gods are endowed with avadhi-jnana from their birth and without any effort. The five special celestial vehicle based gods and Tirthankars also have natural avadhi-jnana during that birth. 2. Guna pratyayik Avadhi-jnana-In the genus of human beings and that of animals there is virtue based avadhi-Jnana. In these avadhi-Jnana. comes as a consequence of jati smaran jnana or a pious trend of attitudes and thoughts. In human beings it also comes as a result of spiritual practices and austerities. (26-27) 55555

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DERSty madhaEEEEE49555555555555 ? " % % Yuan Yuan Di Di Wan Duan Lu %Jiu manaHparyavajJAna kA svarUpa MANAH-PARYAVA-JNANA 28 : se kiM taM maNapajjavanANaM ? maNapajjavanANe NaM bhaMte ! kiM maNussANaM uppajjai amaNussANaM ? goyamA ! maNussANaM, No amnnussaannN| artha-prazna-bhaMte ! manaHparyavajJAna kA svarUpa kyA hai ? yaha jJAna manuSyoM ko utpanna hotA hai athavA amanuSyoM (deva, nAraka aura tiryaMca) ko? bhagavAna ne uttara diyA-gautama ! yaha manuSyoM ko hI utpanna hotA hai, amanuSyoM (manuSyetara) ko nhiiN| 28. Question-What is this Manah-paryava jnana ? Is this knowledge acquired by human beings or non-human 15 beings (gods, hell beings and animals)? __Bhagavan replied-Gautam, this knowledge is acquireds only by human beings and not by non-human beings. 29 : jai maNussANaM, ki sammucchima-maNussANaM gabbhavakkaMtiya-maNussANaM ? ____ goyamA ! no samucchima-maNussANaM, gabbhavakkaMtiya-maNussANaM uppjji| ___ artha-prazna-yadi manuSyoM ko utpanna hotA hai to kyA sammUrchima manuSyoM ko hotA hai athavA garbhavyutkrAntika manuSyoM ko? uttara-gautama ! sammUrchima manuSyoM ko nahIM, garbhavyutkrAntika manuSyoM ko hI utpanna hotA hai| 29. Question--When you say that it is acquired by human 4 beings do you mean the sammurchim humans or the y 4 garbhavyutkrantik (born out of a womb, placental) humans ? Answer-Gautam ! It is acquired only by the 5 garbhavyutkrantik humans and not by the sammurchim 4 humans. vivecana-sammUrchima manuSya sUkSma manuSyAkAra jIva hote haiM jo garbhaja (garbhavyutkrAntika arthAt garbha se utpanna arthAt sAmAnya) manuSya ke mala-mUtra, sveda Adi azuci se utpanna hote haiN| inakA : AkAra aMgula ke asaMkhyAtaveM bhAga ke barAbara hotA hai| ye saMjJAhIna, mithyAdRSTi, ajJAnI, aparyApta OM tathA antarmuhUrta kAla kI Ayu vAle hote haiN| (vistRta varNana prajJApanAsUtra, prathama pada se dekheM) manaHparyavajJAna kA svarUpa ( 107 ) Manah-Paryava-Jnana 4 055555 55555555555555555550 %%% % %%% $$%%%%%%

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< IF 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5 5 5 5 5 5 5 5 5 5 55 khAnA ind phra phra Wan Wan ------ Wan Elaboration-The sammurchim human is a conceptual micro being that originate in the excreta (urine, stool, resspiration, etc.) of the normal placental humans. Its size is as small as an infinitesimal fraction of an angul. It is insensate, irrational, innocent and incomplete and have a momentary life. (for a detailed description consult Prajapana Sutra-first chapter) phra 30 : jai gabbhavakkaMtiyamaNussANaM kiM kammabhUmigabbhavakkaMtiyamaNussANaM, akammabhUmiyagabbhavakkaMtiyamaNussANaM, aMtaradIvagagabbhavakkaMtiyamaNussANaM ? goyamA ! kammabhUmiyagabbhavakkaMtiyamaNussANaM, No akammabhUmiyagabbhakkaMtiyamaNussANaM No aMtaradIvagagabbhavakkaMtiyamaNussANaM / artha-prazna-yadi (manaHparyavajJAna) garbhavyutkrAntika manuSyoM ko hotA hai to kyA karmabhUmi nivAsiyoM ko hotA hai, akarmabhUmi nivAsiyoM ko hotA hai, yA antaradvIpa ke nivAsiyoM ko hotA hai ? uttara - gautama ! karmabhUmi ke garbhaja manuSyoM ko hI hotA hai akarmabhUmi yA antaradvIpa ke garbhaja manuSyoM ko nahIM / 30. Question-When you say that it (Manah-paryav-jnana) is acquired by garbhavyutkrantik human beings do you mean Answer-Gautam ! It is acquired only by the placental human beings belonging to karmabhumi and not by the placental human beings belonging to akarmabhumi or middle 5 continents. those belonging to karmabhumi (land of activity), akarmabhumi (land of inactivity or enjoyment), or the middle continents ? vivecana - jahA~ asi, masi, kRSi, vANijya, kalA, zilpa, rAjanIti tathA sAdhu-sAdhvI Adi cAra tIrtha vidyamAna aura sakriya hoM use karmabhUmi kahate haiM, jaise- hamArI pRthvI / jahA~ inakA abhAva ho vaha akrmbhuumi| akarmabhUmi ke manuSya kalpavRkSoM para nirvAha karate haiM / 30 akarmabhUmi aura 56 antaradvIpa ye saba akarmabhUmi yA bhogabhUmi kahalAte haiM / (vistRta varNana jIvAbhigamasUtra tathA jambUdvIpa prajJapti yugaliyA prakaraNa meM dekheM) Elaboration-The area where activities related to asi (sword), 5 masi (ink ), krishi (agriculture), vanijya (commerce), kala (arts), shilp (crafts), rajaniti (politics) and teerth (religious organisation comprising of ascetics and citizens) exist is called karmabhumi; like 45 ( 108 ) Shri Nandisutra 5 zrI nandI sUtra phra 1 4 5 5 5 5 5 555 5555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 n For Private Personal Use Only

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55 $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4 the earth we live on. The areas where these activities do not exist are 4 4 called akarmabhumi. The human beings living in akarmabhumi live i on the produce of the kalpavriksha (wish-fulfilling trees). The 305 akarmabhumis and the 56 middle continents fall under the class of takarmabhumis or bhog-bhumis (the lands of enjoyment). (for at fi detailed description consult Jivabhigam Sutra and the Yugalia - 4. chapter of Jambudveep Prajnapti) ma 31 : jai kammabhUmiya-gabbhavakkaMtiyamaNussANaM kiM saMkhejjavAsAuya-kammabhUmiya-5 OM gabbhavakvaMtiyamaNussANaM asaMkhijjavAsAuya-kammabhUmaga-gabbhavakkaMtiya maNNussANaM ? goyamA ! saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM, hai No asNkhejjvaasaauykmmbhuumg-gbbhvkkNtiy-mnnussaannN| artha-prazna-yadi (manaHparyavajJAna) karmabhUmi ke garbhaja manuSyoM ko hotA hai to kyA saMkhyAta varSa kI Ayu vAle karmabhUmija garbhaja manuSyoM ko hotA hai athavA asaMkhyAta varSa meM Wan kI Ayu vAle karmabhUmija garbhaja manuSyoM ko? ke uttara-gautama ! yaha saMkhyAta varSa kI Ayu vAle karmabhUmija garbhaja manuSyoM ko hI hotA // + hai, asaMkhyAta varSa kI Ayu vAle karmabhUmija garbhaja manuSyoM ko nhiiN| $ 31. Question-When you say that it (Manah-paryav-jnana) is acquired by karmabhumi inhabitant garbhaj human beings i do you mean those with a life-span of countable (a finite number 4 of) years or those with a life-span of uncountable years? 41 Answer-Gautam ! It is acquired only by the karmabhumi 16 $ inhabitant placental human beings with a life-span of countable 15 years and not by those with a life-span of uncountable years. vivecana-garbhaja manuSya do prakAra ke batAye haiM-saMkhyAta evaM asaMkhyAta varSa Ayu vaale| OM saMkhyAta varSa kI Ayu kA artha hai 9 varSa se eka karor3a pUrva kI aayu| isase adhika Ayu Wan asaMkhyAta varSa Ayu kahalAtI hai| 4 Elaboration-Placental human beings are said to be of two 5 i types--with life-spans of countable and uncountable years. A life-4 span of countable (a finite number of) years means any age between 9 + years to ten billion purvas (7056x1010 years). Any age more than this + 4 figure is known as a life-span of uncountable years. 55555555555555555555555555555555555555555 555 4 mana:paryavajJAna kA svarUpa Manah-Paryava-Jnana 5 $55555555555555555555555555555555556

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"na m marAFRIPAPARLIEUELEELE LIAR LEHEN (RSS S%%%%%%%% OM kAla gaNanA jaina granthoM meM kAla kA ati sUkSma, vistRta aura vaijJAnika vibhAjana bhI upalabdha hai| isa vibhAjana ke do aMga haiM-prathama saMkhyAta kAla tathA dUsarA aupamika kaal| The Measurement of Time 55 Jains have also worked out the minute, detailed and scientific 94 division of time. This has two sections--one is the countable time and the other is the metaphoric time. saMkhyAta kAla NUMERICAL TIME phra sUkSmatama nirvibhAjya kAla (Indivisible unit of time) = 1 samaya (1 Samaya) asaMkhyAt samaya (Innumerable Samaya) = 1 AvalikA (1 Avalika) saMkhyAta AvalikA = 1 ucchavAsa athavA 1 nizvAsa 4i (Numerical Avalika) (1 Exhalation or 1 Inhalation) 1 ucchavAsa + 1 nizvAsa = 1 prANa (1 Inhalation + 1 Exhalation) = (1 Pran) 7prANa (Pran) = 1 stoka (Stok) 7 stoka (Stok) = 1 lava (Lav) bha77 lava (Lav) = 1 muhUrta (Muhurt) +30 muhUrta (Muhurt) == 1 ahorAtra (Day and Night) (24 hours) fi 94 TERTET (Day and Night) = 1 pakSa (Fortnight) OM 2 pakSa (Fortnight) = 1 mAsa (Month) 2 mAsa (Month) = 1 Rtu (Season) OM 3 Rtu (Season) = 1 ayana (Ayan) (1/2 year) 2 ayana (Ayan) = 1 saMvatsara (Year) Wan 5 savatsara (Year) = 1 yuga (Yug) (half a decade) 20 yuga (Yug) = 1 zatAbdI (Century) 102 years 10 zatAbdI (Century) = 9 FINOGT (Millennium) 103 years 5900 sahasrAbdI (Millennium) = 1 lakSAbdI (Lakshabdi) 105 years 4c8 marec (Lashabdi) = 9 qaft (Prsuvang) 84 x 105 years ga (Lac Prsuvang) = 1 pUrva (Pruva) 7056x1010 years zrI nandIsUtra ( 110 ) Shri Nandisutra %%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ %% % Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting w

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1 8 dhn ! F S S 45 55 5 5 5 55 5 5 59595 VELLE LE LE LE LE LE LE LE LE LE VE LE LE LE LE VE LE VE VE VE LE 12 ve veie le b 'pUrva' ke bAda paccIsa ikAiyA~ aura haiM jo pratyeka pUrvavatI ikAI se 84 lAkha guNA adhika haiN| aMtima ikAI kA nAma zIrSa prahelikA hai jisameM 54 aMkoM ke bAda 140 zUnya hote haiN| yaha lagabhaga 7.582 x 10193 ke barAbara hotI hai| After the 'Purva' there are twenty five units more. Each unit is a multiple of 84,00,000 and the previous unit. The last such unit of the finite number in this series is known as Sheersh Prahelika. It contains 54 numbers and 140 zeros. In mathametical terms it is approximately 7.582 x 10193. aupamika kAla yaha vaha kAla hai jise saMkhyAoM yA gaNita se nahIM mApA jA sakatA / ataH ise samajhane ke lie upamA kI AvazyakatA hotI hai| isakI sabase choTI ikAI kA nAma hai palyopama / palyopama # kA parimANa samajhane ke lie zAstrokta paribhASA hai - "eka yojana lambA-cauDA- gaharA pyAle ke AkAra kA gaDDhA khodA jAe jisakI paridhi tIna yojana ho / use uttara kuru ke manuSya ke eka dina se sAta dinoM taka ke bAlAgra ( atyanta sUkSma bAla kA agrabhAga) se aise ThasAThasa bhara diyA jAe ki jala aura vAyu bhI praveza na pA ske| phira usameM se eka-eka bAlAgra pratyeka 100 varSa ke bAda nikAlA jaae| isa prakAra jitane samaya meM vaha palya ( gaDDhA ) khAlI ho jAe usa kAla ko palyopama kahate haiN| 10 koTA- koTi palyopama 10 koTA- koTi sAgaropama 20 koTA - koTi sAgaropama = 1 kAla cakra 5 manaH paryavajJAna kA svarUpa = 1 sAgaropama Metaphoric Time Scale This is the period of time beyond the scope of numbers or 5 mathematics. As such, it is measured metaphorically. Its smallest unit is Palyopam. The definition of Palyopam available in Jain scriptures is as follows: Dig a cup shape ditch measuring 1 yojan (approx. 8 miles) on all sides. Fill it with the miniscule hair of man from Uttar kuru. It would be so tightly packed that air or water may not find a passage within. Now start taking out one hair every hundred years. The time taken in emptying this ditch is termed as Palyopam. 1 thousand trillion Palyopam 1 thousand trillion Sagaropam 1 Utsarpini or 1 Avasarpini 2 thousand trillion Sagaropam = 1 time cycle 1 utsarpiNI athavA 1 avasarpiNI = = 1 Sagaropam ( 111 ) - s ni Manah-Paryava-Jnana 55555555

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9545555 mins EETELEEEEEEEEO * 32 : jai saMkhejjavAsauya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM, kiM pjjttgsNkhejjvaasaauykmmbhuumg-gbbhvkkNtiy-mnnussaannN| apajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM ? goyamA ! pajjattaga-saMkhijjavAsAuya-kammabhUmaga-gabbhavakvaMtiya-maNussANaM, No apjjttgsNkhejj-vaasaaaauykmmbhuumg-gbbhvtiy-mnnussaannN| ma artha-prazna-yadi saMkhyAta varSa kI Ayu vAle karmabhUmi meM janme garbhaja manuSyoM ko hotA hai to kyA paryApta saMkhyAta varSa kI Ayu vAle karmabhUmija garbhaja manuSyoM ko hotA hai athavA 9 aparyApta saMkhyAta varSa kI Ayu vAle karmabhUmija garbhaja manuSyoM ko? ke uttara-gautama ! paryApta saMkhyAta varSa kI Ayu vAle karmabhUmija garbhaja manuSyoM ko hI manaHparyavajJAna hotA hai aparyApta ko nhiiN| 4 32. Question-When you say that it (Manah-paryav-jnana) is 'acquired by the karmabhumi inhabitant placental human y beings with a finite life-span do you mean those who are fully 4 developed or those who are under-developed ? 4 Answer-Gautam ! It is acquired only by the karmabhumi 4 inhabitant placental human beings with a finite life-span who are fully developed and not by those who are under-developed. OM vivecana-saMkhyAta varSa kI Ayu vAle karmabhUmija garbhaja manuSya do prakAra ke hote haiM-paryApta aura apryaapt| paryApta kA artha hai karma prakRti ke udaya se Avazyaka jIvana kSamatA kI pUrNatA + ko prApta kara lenaa| aparyApta isakA viloma hai arthAt kSamatA kI pUrNatA ko prApta na kara paanaa| 5 paryApti kA artha hai-jIva kI zaktiyoM kI paripUrNa praapti| ye paryAptiyA~ chaha prakAra kI hotI haiM (1) AhAra-paryApti-jisa kSamatA se jIva AhAra ke yogya padArthoM ko grahaNa kara unheM Avazyaka varNa, rasa Adi rUpa meM pariNata kara letA hai usa kSamatA kI pUrNatA ko AhAra-paryApti OM kahate haiN| ja (2) zarIra-paryApti-jisa kSamatA se rasa, rUpa Adi meM pariNata AhAra ko asthi, mA~sa, majjA Adi zarIra ke AdhArabhUta tattvoM meM pariNata kiyA jAtA hai usa kSamatA kI pUrNatA ko OM zarIra-paryApti kahate haiN| (3) indriya-paryApti-pA~ca indriyoM ke yogya pudgaloM ko grahaNa karake anAbhoga nivartita yoga + zakti (yaha jIva kI naisargika zakti hai jo pudgaloM ko nirAsakta rUpa se jor3atI hai) dvArA unheM indriya vizeSa kA pUrNa rUpa pradAna karane vAlI kSamatA ko indriya-paryApti kahate haiN| zrI nandIsUtra ( 112 ) Shri Nandisutra Fen Bu Bu Bu Bu Bu Sui %%%%Bu Bu Sui Sui $ $%%%%%%%% %%Lie $555 $%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting LE1511

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Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting DEF5555555555555555555555550 (4) zvAsocchvAsa-paryApti-jisa kSamatA ke dvArA ucchvAsa ke yogya pudgaloM ko grahaNa karane pha va chor3ane kI kriyA hotI hai usake pUrNa vikAsa ko zvAsocchvAsa-paryApti kahate haiN| (5) bhASA-paryApti-jisa kSamatA ke dvArA AtmA bhASA vargaNA ke pudgaloM ko grahaNa kara bhASA ke rUpa meM abhivyakta karatI hai usake pUrNa vikAsa ko bhASA-paryApti kahate haiN| (6) manaHparyApti-jisa kSamatA ke dvArA AtmA manovargaNA ke pudgaloM ko grahaNa kara mana rUpaka U meM pariNata karatI hai use manaHparyApti kahate haiN| inameM pahalI, AhAra-paryApti, prathama samaya meM ho jAtI hai aura zeSa pA~ca gati ke anusAra + antarmuhUrta meM sampanna ho jAtI haiN| ekendriya jIva meM prathama cAra ho sakatI haiM, vikalendriya aura asaMjJI paMcendriya meM prathama pA~ca aura saMjJI manuSya meM sabhI ho sakatI haiN| inameM se kisI kA bhI usa gati ke anusAra abhAva ho to vaha jIva aparyApta kahalAtA hai| manaHparyavajJAna aise paryApta ma. manuSya ko hI ho sakatA hai aparyApta ko nhiiN| LES Elaboration-Placental human beings belonging to karmabhumi 5 with a life-span of countable years are of two types--paryapt (fully si Wan developed) and aparyapt (under-developed). As a consequence of ; 4 fruition of karma, to reach the state of full development of all i faculties associated with life is called paryapti. Aparyapt is its opposite or not fully developed. Paryapti means maturity in terms of 4 capacities of all faculties associated with life. There are six types of 5 OM paryaptis 1. Ahar-paryapti--The maturity or full development of the capacity of a being to accept eatables and convert them into the 5 required basic components of form, taste, smell etc. is known as 55 + Ahar-paryapti or the mature or fully developed capacity to eat. 2. Sharir-paryapti-The maturity or full development of then capacity of a being to transform the basic components of form, taste, 5 smell etc., extracted from food, into the basic constituents of the body 4 4 such as bone, flesh, marrow, etc. is known as Sharir-paryapti or the 4 $ fully developed capacity of body formation. 3. Indriya-paryapti-The maturity or full development of the 4i capacity of a being to absorb matter particles and build specific sense 5 $i organ or organs, complete and active, with the help of anabhog- 41 S nivartit-yoga-shakti (this is the natural cohesive power of a being that provides a neutral bond between matter particles) is known as $ Indriya-paryapti or the fully developed capacity of sense-organ formation. mana:paryavajJAna kA svarUpa ( 113 ) Manah-Paryava-Jnana 0555555555555555550 $$$ $Ting Ting Ting Ting Ting Ting

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ONFEREIndi4lin.unia-..-..-- ... sssTing Ting F$$$$$%$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting DEENEFIFIFIEEEEEEEEEEEEEE E EEEEEEEEEM 5 4. Shvasocchavas-paryapti--The maturity or full development is 45 of the capacity of a being to inhale and exhale suitable matter 4 4 particles is known as Shvasocchavas-paryapti or the fully developed i capacity of breathing. 46 5. Bhasha-paryapti-The maturity or full development of the s capacity of a being to accept matter particles of acoustic category and 4 express them in lingual form is known as Bhasha-paryapti or the fully developed capacity of lingual expression. 41 6. Manah-paryapti--The maturity or full development of the capacity of a being to accept matter particles of manovargana (a class of particles connected with thought process) and convert them into 5 man (mind, the entity responsible for the thought process) is known 45 5 as Manah-paryapti or the fully developed capacity of thinking. Of these the first occurs at the first samaya (the infinitesimal unit of time) after birth. The remaining five are attained within antarmuhurt depending on the realm of birth. Beings with a single i sense organ can attain the first four. Beings with two to four sense 45 organs as well as asanjni-panchendriya (five sensed beings devoid of 5 mind) can attain first five. Human beings can attain all six. When a being is short of the development specified for a particular class it is 56 called aparyapt or under-developed. Manah-paryav-jnana is acquired only by such fully developed human being and not by an underdeveloped one. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting % dRSTi-bheda SPIRITUAL INSIGHT 33 : jai pajjattaga-saMkhejjavAsauya-kammabhUmaga-gabbhavakkaMtiyamaNussANaM, ja kiM sammaddiSTi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiyamaNusmANaM, micchadiTThi pajjattagasaMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM, sammAmicchadidvi-pajjattaga'saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiyamaNussANaM ? goyamA ! sammadidvi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakvaMtiya-maNussANaM, No micchaddiDipajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiyamaNusANaM, __No sammAmicchabiDipajjattaga-saMkhejjavAsAuya- kmmbhuumg-gbbhvkkNtiymnnussaannN| OM zrI nandIsUtra ( 114 ) Shri Nandisutra 55Sui 555Sui Shen 5Fen Wan Si Si 5555Fen 555555555

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45FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting * artha-prazna-yadi manaHparyavajJAna paryApta-saMkhyAtavarSI-karmabhUmija-garbhaja manaSyoM ko hotA hai , ma to kyA vaha samyagdRSTi paryApta saMkhyAtavarSI-karmabhUmija-garbhaja manuSyoM ko, mithyAdRSTi paryApta-saMkhyAtavarSI-karmabhUmija-garbhaja manuSyoM ko athavA mizradRSTi paryApta-saMkhyAtavarSI# karmabhUmija-garbhaja manuSyoM ko utpanna hotA hai? uttara-gautama ! samyagdRSTi paryApta-saMkhyAtavarSI-karmabhUmija-garbhaja manuSyoM ko hotA hai| mithyAdRSTi paryApta-saMkhyAtavarSI-karmabhUmija-garbhaja manuSyoM ko aura mizradRSTi paryApta% saMkhyAtavarSI-karmabhUmija-garbhaja manuSyoM ko nahIM hotaa| 33. Question-When you say that it (Manah-paryav-jnana) is acquired by fully developed, karmabhumi inhabitant, 5 4 placental human beings of finite life-span do you mean those i 5 with samyak-drishti, mithya-drishti, or mishra-drishti ? Answer-Gautam ! It is acquired only by the fully developed 4 i karmabhumi inhabitant placental human beings of finite life span with samyak-drishti and not by those with mithya-drishti, # or mishra-drishti. ma vivecana-manuSya dRSTi bheda se tIna prakAra ke hote haiM-samyagdRSTi, mithyAdRSTi aura mishrdRsstti| ma ye isa prakAra haiM (1) samyagdRSTi-jisa manuSya kI dRSTi, bhAva, vicAradhArA Adi satya ke sanmukha ho, vItarAga ma jina dvArA prarUpita tattva kI dizA meM prerita ho arthAt jise satya aura tattva para samyak zraddhA ho vaha samyagdRSTi manuSya kahalAtA hai| ma (2) mithyAdRSTi-samyak ke viparIta jo asatya aura atattva ke prati zraddhA va Agraha rakhatA meM ho use mithyAdRSTi kahate haiN| (3) mizradRSTi-jo na satya ko svIkAra kara sake aura mithyA ko tyAga sake aise anirNaya 9 bhAvI dizAhIna mUDha vyakti ko mizradRSTi kahate haiN| Elaboration-With respect to drishti (spiritual insight) there are $three classes of human beings--samyak-drishti, mithya-drishti and fi mishra-drishti. These are defined as follows 1. Samyak-drishti-A person whose insight, feelings, thought process, etc. work in the direction of truth and are aimed at the s fundamentals propounded by the Veetaraga (the Detached one) is \i known as samyak-drishti manushya or a man with right insight. In S Wan 54:5555555555555555555555) E manaparyavajJAna kA svarUpa $$$% %%% % ( 115 ) %%%%%%%% %%%%%%%% Manah-Paryava-Jnana %%Bu Bu Bu Bu $$$ %

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---------------minePIPIPiIPIPIEELELENCE STEPSanmandarmedia-..-.-. other words a man with right insight has faith in truth and 4 fundamentals. 2. Mithya-drishti-As opposed to the right, one who has faith in 45 and is dogmatic about falsity and unreal fundamentals is known as Wan mithya-drishti or a man with false insight. 3. Mishra-drishti-A wavering and aimless fool who neither can " accept truth nor reject falsity is called mishra-drishti or a man with confused insight. saMyata, asaMyata aura saMyatAsaMyata PERFECT, IMPERFECT, AND MIXED 34 : jai sammadiTThi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiyamaNussANaM, jakiM saMjaya-samma-diTTi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM, asaMjaya-sammadiTThi-pajjattaga-saMkhejjAvAsAuya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM, saMjayAma saMjaya-sammaddiTTi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM? goyamA! saMjaya-sammadiTThi-pajjattaga-saMkhejja-vAsAuya-kammabhUmaga-gabbhavakkaMtiyamaNussANaM, No asaMjaya-sammabiTTi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiyaOM maNussANaM, No sNjyaa-sNjy-smmbitttthi-pjjttg-sNkhejjvaasaauy-kmmbhuumg-gbbhvkkNtiymnnussaannN| artha-prazna-yadi vaha (manaHparyavajJAna) samyagdRSTi pa. saM. ka. ga. manuSyoM ko utpanna hotA hai to kyA vaha saMyata sa. pa. saM. ka. ga. manuSyoM ko, athavA asaMyata sa. pa. saM. ka. ga. ma manuSyoM ko yA saMyatAsaMyata sa. pa. saM. ka. ga. manuSyoM ko hotA hai|' ma uttara-gautama ! vaha saMyata sa. pa. saM. ka. ga. manuSyoM ko utpanna hotA hai tathA asaMyata evaM saMyatAsaMyata sa. pa. saM. ka. ga. manuSyoM ko nahIM hotaa| 4i 34. Question-When you say that it (Manahparyav-jnana) i is acquired by the samyak-drishti (having right insight), fully developed, karmabhumi inhabitant, placental human beings of (Zhong Ting Ting Ting $Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ 5% // 1. ukta pAThoM ke mUla meM Aye paryAptaka-saMkhyAta varSI-karmabhUmija-garbhaja manuSya Adi zabdo ko anuvAda meM 5 ke bAra-bAra nahIM duharAkara unakA sakSipta rUpa likha diyA jaise-pa. sa. ka. ga. isI prakAra saMyata samyagdRSTi 4 paryAptaka ke lie saM. pa. saMketa kiyA hai| apramatta saMyata-samyagdRSTi sakhyAtavarSI ke bhI a. saM. sa. pa. kA saMkSipta saMketa sarvatra samajhanA caahie| zrI nandIsUtra Shri Nandisutra You Ya Ya Ya Ya %Bu Bu Ya Ya Ya Ya Ya Ya %%%%%%Sui %%%%%%%%%Ya Ya Ya Le

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L UE LC U UC C LC. CE De L. LL CICIRI IPP! ........ ..mamminatanAmandalainEn a d212020m mm Di 63 %%%% %%%% %%% % finite life-span do you mean those who are samyat, asamyat or $ samyatasamyat. Answer-Gautam ! It is acquired only by the samyak4 drishti, fully developed, karmabhumi inhabitant, placental ! human beings of finite life-span who are samyat and not by those who are asamyat or samyatasamyat. vivecana-jo saba kucha tyAga cuke haiM tathA cAritra mohanIya karma ke kSaya athavA kSayopazama ke Wan phalasvarUpa jinheM sarvavirati cAritra kI prApti ho gaI hai ve saMyata hote haiM, jaise-saadhu| isake viparIta jo niyamoM va pratyAkhyAna Adi meM adhUre haiM tathA caturtha guNasthAna meM sthita avirata samyagdRSTi haiM ve asaMyata hote haiN| jo hiMsA Adi paoNca AnavoM kA AMzika rUpa meM tyAga karate haiM, sampUrNa nahIM, ve saMyatAsaMyata hote haiN| (zrAvaka) (paccakkhANApaccakkhANI) Elaboration--Those who have abandoned everything and have gained the conduct of the detached through extinction or extinctioncum-suppression of conduct veiling karmas are known as samyat or the perfect ones; such as accomplished ascetics. As against this, those who are imperfect in observation of codes and critical review (pratyakhyan) and who are avirat (without self% discipline) samyak-drishti at the fourth Gunashthan are known as y asamyat or the imperfect ones; such as ordinary ascetics Those who are not completely but only partially free of the five causes of karmic bondage including himsa (aggression) are known as 4 samyatasamyat; such as shravak (a lay person who has accepted the prescribed code of conduct and tries to observe it). %% 4Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le % %% %%%Ma Gong Lao Gong %%%% apramatta aura pramatta APRAMATT AND PRAMATT %% 35 : jai saMjaya-sammadiTTi-pajjattaga-saMkhejjAvAsAuya-kammabhUmaga-gabbhavakvaMtiyamaNussANAM kiM pamattasaMjaya-sammadiTThi-pajjattaga-saMkhejja vAsAuyakammabhUmaga-gabbhavakkaMtiyaWan maNussANaM, kiM appamatta-saMjaya-sammaddihi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga gabbhavakkaMtiya-maNussANaM ? %%%%%% Wan manaHparyavajJAna kA svarUpa ( 117 ) Manah-Paryava-Jnanay 0555555555555555555550

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+915949993 ENTERanamannaananananEVEMENann goyamA ! appamattasaMjaya-sammabiTTi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiyamaNussANaM, No pamattasaMjaya-sammadiTThi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiyama mnnussaannN| 4 artha-prazna-yadi vaha (manaHparyavajJAna) saMyata sa. pa. saM. ka. ga. manuSyoM ko utpanna hotA hai to kyA pramatta saM. sa. pa. saM. ka. ga. manuSyoM ko hotA hai athavA apramatta saM. sa. pa. saM. ka. ga. manuSyoM ko? + uttara-gautama ! apramatta saM. sa. pa. saM. ka. ga. manuSya ko hI hotA hai, pramatta saM. sa. pa. saM. ka. ga. manuSya ko nahIM hotaa| 35. Question-When you say that it (Manah-paryav-jnana) is acquired by the samyat (accomplished), samyak-drishti Wan (having right insight), fully developed, harmabhumi inhabitant, \ placental human beings of finite life-span do you mean those who are pramatt or those who are apramatt. ___Answer-Gautam ! It is acquired only by the samyat, samyak-drishti, fully developed, karmabhumi inhabitant, placental human beings of finite life-span who are apramatt and * not by those who are pramatt. + vivecana-jo sAtaveM guNasthAna meM pahuMcA huA ho, jo sadA saMyama meM hI lIna rahatA ho, jo nidrA OM Adi pramAdoM se Upara uThakara zubha bhAva dhArA meM Age bar3ha rahA ho, use apramatta saMyata kahate haiN| + jo isa ucca stara para bhI saMjvalana kaSAya, nidrA, vikathA, zoka, arati, hAsya Adi azubha bhAvoM se sarvathA mukta nahIM ho pAte unheM pramatta saMyata kahate haiN| jaise-jinakalpI, parihAra-vizuddhipracAritra sampanna evaM pratimAdhArI shrmnn| Elaboration-One who has reached the seventh gunasthan (level 55 of purity of soul), who is incessantly involved in spiritual activity, i rising above the static and negligent activities like sleep, who 41 steadily progresses in the stream of pious attitude, thought and P feeling, is called apramatt-samyat (accomplished and alert). 4 He who is not absolutely free of the traces of non-righteous 4 4 attitudes including residual passions, somnolence, opprobrium, grief, 4 4 indifference and mirth is called pramatt-samyat (accomplished but 5 negligent); such as jinkalpi (an ascetic living in complete isolation) and other shramans who adhere to strict observance of higher levels of discipline. Shao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFTing Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (9555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting :zrI nandIsUtra ( 118 ) E Shri Nandisutra 55555555556 O pha

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IH Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Gui Si Di Zong Zong Zong Zong Zong Zong Zong Zong Si Dian Dian Fan Xian Tu kkk Rddhi prApta SPECIAL POWERS 36 : jai appamattasaMjaya-sammadidvi-pajjattaga-saMkhejjavAsAuya-kammabhUmagagabbhavakkaMtiya-maNussANaM, kiM iDDipatta-appamattasaMjaya-sammadiTTi-pajjattaga-saMkhejjAvAsAuyakammabhUmaga-gabbhavakkaMtiya-maNussANaM, aNiDipatta-appamattasaMjaya-sammadidvi-pajjattagasaMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiya mnnussaannN|| ____goyamA! iDipatta-appamattasaMjaya-sammaddiTTi-pajjattaga-saMkhejjavAsAuya-kammabhUmaga gabbhavakkratiya-maNussANaM, No aNiDDippatta-appamattasaMjaya-sammadihi-pajjattagasaMkhejjavAsAuya-kammabhUmaga-gabbhavakkaMtiya-maNussANaM maNapajjavaNANaM- smuppjji| ___ artha-yadi vaha (manaHparyavajJAna) apramatta saMyata samyagdRSTi-paryApta saM. ka. ga. manuSyoM ko utpanna hotA hai to kyA vaha Rddhi prApta apramatta saM. sa. pa. saM. ka. ga. manuSyoM ko hotA hai athavA anRddhi prApta (Rddhi rahita) a. saM. sa. pa. saM. ka. ga. manuSyoM ko| ke uttara-gautama ! Rddhi prApta a. saM. sa. pa. saM. ka. ga. manuSyoM ko hotA hai anRddhi prApta a. saM. sa. pa. saM. ka. ga. manuSyoM ko manaHparyavajJAna utpanna nahIM hotaa| OM 36. Question-When you say that it (Manahparyav-jnana) is ma acquired by the apramatt (alert), samyat, samyak-drishti, fully developed, karmabhumi inhabitant, placental human beings of 15 finite life-span do you mean those who are endowed with special 41 powers or those who are not endowed with special powers. ___Answer-Gautam ! It is acquired only by the apramattsamyat, samyak-drishti, fully developed, karmabhumi inhabitant, placental human beings of finite life-span who are endowed with special powers and not by those who are not 5 endowed with special powers. vivecana-jo apramatta sAdhaka avadhijJAna, pUrvagatajJAna, atizAyinI vizeSa buddhi tathA AmosahI, AhAraka-vaikriya labdhi, vipula tejolezyA, jaMghAcAraNa evaM vidyAcAraNa Adi labdhiyoM Wan se sampanna hote haiM unheM Rddhi prApta kahate haiN| kucha RddhiyA~ nimna prakAra haiM (1) atizAyinI buddhi-yaha tIna prakAra kI hotI hai-(1) koSTaka buddhi-sunA huA zrutajJAna jisa buddhi meM jyoM kA tyoM surakSita rhe| (2) padAnusAriNI buddhi-jo eka pada sunakara tatsambandhI sampUrNa pATha ko samajha le| (3) bIja buddhi-jo eka pada kA artha samajha lene para tad sambandhI * samasta pATha ke samasta artha samajha le| 49%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ma manaHparyavajJAna kA svarUpa ( 119 ) Manai-Paryava-Jnana Zhong Bu Bu Ya Ya Ya Ya Ya 5555Sui 5Sui 5Sui Qin Lao Si Ya Ya Ya Ya Qi Ya Wan Ye 559

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055555555555sh RETREETTES ELLERE RELEO OM (2) AmosahI labdhi-isa labdhi ke dhAraka ke sparza mAtra se asAdhya roga bhI naSTa ho jAte haiN| (3) jaMghAcaraNa labdhi-AvazyakatAnusAra zIghratA se kahIM bhI pahuMca jAne kI shkti| AkAza jgmn| isa prakAra kI aneka RddhiyA~ va labdhiyA~ haiM jo saMyama aura tapa se prApta hotI haiN| inameM se # kucha audayika bhAva se hotI hai arthAt pUrva karmoM ke udaya ke phalasvarUpa; kucha kSayopazama bhAva se ke Wan hotI haiM arthAt tad AvaraNIya karmoM ke kSayopazama ke phalasvarUpa; tathA kucha kSAyika bhAva se hotI haiM arthAt AvaraNIya karmoM ke kSaya ke phlsvruup| labdhi Adi kA vistRta vivaraNa bhagavatIsUtra OM zataka 20 meM prApta hotA hai| vRttikAra malayagiri ne bhI TIkA meM isakI carcA kI hai| jinheM aisI koI viziSTa Rddhi prApta nahIM hotI ve anRddhiprApta kahalAte haiN| ke uparokta nau apekSAe~ cAra bhAgoM meM bA~TI jA sakatI haiM-paryAptaka, garbhaja aura manuSya-dravya E meM; karmabhUmija kSetra bhAga meM; saMkhyAtavarSa kI AyuSya-kAla bhAga meM tathA samyagdRSTi, saMyata, Wan apramatta, lAbdha prApta-bhAva-bhAga meN| isa prakAra jahA~ jaba dravya, kSetra, kAla aura bhAva kI samasta apekSAe~ pUrNa hotI haiM tabhI manaHparyava jJAnAvaraNIya karma kA kSayopazama hotA hai aura manaHparyavajJAna utpanna hotA hai, anyathA nhiiN| 5. Elaboration-Those alert practicers who have acquired Avadhi jnana, knowledge of the subtle canons, supreme intelligence, and 4 other special powers namely--ambrosia aharak-vaikriya labdhi, 45 vipul tejoleshya, janghacharan, vidyacharan, etc. are the ones Si endowed with special powers'. Some of these powers are as follows 1. Atishayini buddhi (supreme intelligence)This is of three 56 5$ types - (a) Koshtak buddhi - the capacity to retain all the listened 95 scriptural knowledge in memory. (b) Padanusarini buddhi - The 91 capacity to understand the complete chapter or lesson by listening to just one stanza. (c) Beej buddhi - the capacity to understand all the meanings of all related texts by understanding the meaning of just 4 Wan one stanza. 2. Ambrosia labdhi-The person with this power can cure 5 incurable diseases with a mere touch. fa 3. Janghacharan labdhi-The power to transport oneself quickly to any desired destination; aerial transportation. 45 There are numerous such powers that can be acquired with the * help of discipline and austerities. Some of these are audayik or caused by fruition of past karmas, others are kshayopashamik or $5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting %Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhu Luo Si Bu Di Xu Sui Ye Xie Xie Le Chang OM zrI nandIsUtra ( 120 ) Shri Nandisutra 15 Zhong Wan Wan Wan Wan Wan Le Le Sui Sui Sui Mo Sui Sui Xin 5555Mo Lao Si Ya Ya Ya Ya Ya Ya Ya Ya 5Fen

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ELELENE REALELE AE LE caused by suppression-cum-extinction of related karmas, and still others are kshayik or caused by extinction of related karmas. A 5 41 detailed discussion of such powers (labdhis) is available in the 20th 41 shatak of Bhagavati Sutra. Commentator Malayagiri has also discussed this topic in his commentary (tika). 4 Those who have not been able to acquire any such powers are the __ 'ones not endowed with special powers'. The above mentioned nine requirements can be divided into four Wan categories-paryaptak, garbhaj, and manushya related to matter; Si karmabhumij related to area or space; life-span of samkhyat years related to time; and Samyak-drishti, samyat, apramatt, having labdhi related to attitude or mode. Thus only when all these 5 5 requirements related to matter, space, time, and mode are met the 4 process of kshayopasham of the knowledge veiling karmas takes place and Manah-paryav jnana is acquired, otherwise not. manaH paryavajJAna ke bheda TYPES OF MANAH-PARYAV JNANA 37 : taM ca duvihaM uppajjai, taM jahA-ujjumaI ya viulamaI y| ___ taM samAsao cauvvihaM paNNattaM, taM jahA-davvao, khittao, kAlao, bhaavo| tattha davvao NaM ujjumaI aNaMte aNaMtapadesie khaMdhe jANai pAsai, te ceva viulamaI abbhahiyatarAe, viulatarAe, visuddhatarAe, vitimiratarAe jANai paasi| khittao NaM-ujjumaI jahanneNaM aMgulassa asaMkhejjai bhAgaM, ukkoseNaM ahe jAva 5 imIse rayaNapyabhAe puDhavIe uvarimaheDille khuDDAgapayare, uDDhe jAva joisassa uvarimatale, tiriyaM jAva aMtomaNussakhitte aDDAijjesu dIvasamuddesu, pannarasasu kammabhUmisu, tIsAe # 9 akammabhUmisu, chappannAe antaradIvagesu sannipaMciMdiyANaM pajjattayANaM maNogae bhAve jANai pAsai, taM ceva viulamaI aDDAijehi-maMgulehiM abbhahiyataraM, viulataraM visuddhataraM vitimiratarAgaM khettaM jANai paasi| ma kAlao paM ujjumaI jahanneNaM paliovamassa asaMkhijjaibhAgaM ukkosaeNavi paliovamassa asaMkhijjAibhAgaM atIyamaNAgayaM vA kAlaM jANai pAsai, taM ceva viulamaI abbhahiyatarAgaM viulatarAgaM visuddhatarAgaM, vitimiratarAgaM jANai paasi| Zhong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Le Le Le Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F %s$Ming Ming Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting mana:paryavajJAna kA svarUpa ( 121 ) Manah-Paryava-Jnana 5 $55Hao 5Bu Bu Di 55555555555Hao Hao Zi Zhu Zhu Qi Zhong

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Ohh ke 2 na OF 7 7 7 IF 7 ! 7 4 5 6 7 5 46 47 47 4 5 5 5 5 5 5 5 5 ! ! ! ! ! ! ! 6 5 5 4 5 6 455 bhAvao NaM-ujjumaI anaMte bhAve jANai pAsai, savvabhAvANaM anaMtabhAgaM jANai pAsai, taM ceva viulamaI abbhahiyatarAgaM viulatarAgaM visuddhatarAgaM vitimiratarAgaM jANai pAsai / artha - vaha manaH paryavajJAna do prakAra se utpanna hotA hai / yathA- Rjumati tathA vipulamati / ina donoM ke bhI cAra-cAra vibhAga hote haiM - yathA - (1) dravya se, (2) kSetra se, (3) kAla se, aura bhAva se / (1) dravya se - Rjumati ananta pradezoM vAle ananta skandhoM ko vizeSa tathA sAmAnya rUpa jAnatA- dekhatA hai | vipula mati unhIM skandhoM ko kucha adhika vipula, vizuddha aura nirmala ( bhrama rahita ) rUpa se jAnatA - dekhatA hai| se 1 LEVE (2) kSetra se - Rjumati kama se kama aMgula ke asaMkhyAtaveM bhAga jitane se kSetra ko aura adhikatama adhodizA meM ratnaprabhA pRthvI ke sabase nIce sUkSmastara taka, urdhvadizA meM jyotiSa cakra ke UparI stara taka aura tiryaka (tirache ) loka meM manuSya kSetra ke aDhAI dvIpa samudra paryanta, pandraha karma bhUmiyoM, tIsa akarma bhUmiyoM aura chappana antara dvIpoM ko tathA unameM rahe paryApta saMjJI paMcendriya jIvoM ke manogata bhAvoM ko jAnatA va dekhatA hai| unhIM bhAvoM ko vipulamati aDhAI aMgula adhika kSetra taka kucha adhika vipula, vizuddha aura nirmala rUpa se jAnatA- dekhatA hai| (3) kAla se - Rjumati kama se kama palyopama ke asaMkhyAtaveM bhAga taka aura adhikatama bhI palyopama ke asaMkhyAtaveM bhAga taka bhUta aura bhaviSyat kAla ko jAnatA va dekhatA hai| usI kAla ko vipulamati usase kucha adhika vipula, vizuddha aura nirmala rUpa se jAnatA dekhatA hai| (4) bhAva se - Rjumati ananta bhAvoM ko jAnatA va dekhatA hai kintu ina sabhI ananta bhAvoM ke anantaveM bhAga ko hI jAnatA dekhatA hai| unhIM bhAvoM ko vipulamati kucha adhika vipula, vizuddha aura nirmala rUpa se bhrAnti rahita jAnatA- dekhatA hai| (dekheM citra 11 ) (1) With reference to matter-a rijumati sees and knows infinite skandhas (blocks) having infinite sections or parts generally or in brief and specially or in detail; a vipul mati sees ( 122 ) Shri Nandisutra zrI nandI sUtra 37. In terms of potency this Manah - paryav jnana is of two types -- riju (lesser ) mati and vipul ( greater) mati. These in turn have four categories each - ( 1 ) with reference to matter, (2) with reference to area or space, ( 3 ) with reference to time, and (4) with reference to mode. @phra 555 55555

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CARATHISRASHTRANTIHASTRIVENERARAMAP manaHparyava jJAna manuSya Meda bhAva taraMgeM kA bhAva taraMge bhAva A bhAva taraMgeM manaH paryavajJAnI Payme damaste Pricmedicine - bhAva taraMge - manaH paryavajJAnI nAraka jIva saMjJI tiryaJca

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$555555Bu Bu Bu Bu Zhen FFFFh Ting Ting FhhhhTing Ting Ting Ting Ting Ting 11. citra paricaya Illustration No. 11 manaHparyavajJAna kA svarUpa manaHparyavajJAna kA pAtra-apramatta saMyata-jo pUrvo ke jJAna kA dhAraka AhArakalabdhi, tejolezyA, jaMghAcAraNa, vidyAcAraNa Adi viziSTa Rddhiyukta apramatta saMyata hote haiM, unheM viziSTa vizuddha ucca bhAvadhArA meM sthita hone para manaHparyavajJAna utpanna hotA hai| ve loka meM sthita UrdhvalokavAsI devatAoM, madhyaloka meM sthita manuSyoM, aneka dvIpa-samudroM meM sthita saMjJI pazu-pakSiyoM tathA sAtoM naraka meM sthita nairayikoM ke mana kI paryAyoM ko jAnate haiN| citra meM batAye anusAra zuddha bhAvadhArA meM sthita apramatta saMyata muni apane sthAna para sthita rahakara hI loka ke saMjJI jIvoM ke mana meM uThane vAlI bhAva taraMgoM (manovargaNA ke pudgaloM) ko grahaNa karate haiN| (varNana, sUtra 28 se 37 taka) Si FFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5FTing Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Quan SSTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Quan THE FORM OF MANAH-PARYAV-JNANA Apramatt Samyat-The vessel of manah-paryavjnana-Those who have acquired the knowledge of purvas; who possess special powers like Aharak labdhi, Tejolehsya, Janghacharan, Vidyacharan etc.; and are apramatt samyat acquire manah-paryav-jnana when they reach a highly pure and lofty spiritual state. The know the mental activities of the gods living in the upper world, the human beings living in the middle world, the sentient beings living in numerous continents and seas, and the hell beings living in all the seven hells. As illustrated the apramatt samyat ascetics in the lofty spiritual state receive the thought waves arising in all the sentient beings in the universe. (Elaboration, 28 to 37) Niu Le $ FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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5 45 45 44 L L L L S L LE LE LE LE E E E E F IP IP IPFIF Mod de ads at a d Wan and knows these blocks in slightly greater detail, with slightly better clarity and with a little more certainty. Wu areas. A vipul mati sees these thoughts and feelings in slightly 55 Wan (2) With reference to area or space-a rijumati sees and knows an area equivalent to a minimum of inexpressible fraction of an angul and a maximum of up to the lowest subtle level of Ratnaprabha hell towards nadir, the highest level of the Jyotish chakra, and all human inhabited areas in other spatial directions including fifteen karmabhumis, thirty akarmabhumis, and fifty six intermediate islands existing in adhai-dveep-samudra (two and a half continents and oceans). He also knows the thoughts and feelings within the minds of fully developed sentient five-sensed beings living in the said (3) With reference to time-a rijumati sees and knows into the past and the future up to a minimum as well as maximum span of inexpressible fraction of a palyopam (a vast conceptual unit of time); a vipul mati sees and knows the same 47 in slightly greater detail, with slightly better clarity and with a little more certainty. greater detail, with slightly better clarity and with a little more certainty covering two and a half angul more area. (4) With reference to mode-a rijumati sees and knows infinite modes but only an infinitesimal fraction of each such mode; a vipul mati sees and knows the same in slightly greater detail, with slightly better clarity and with a little more certainty. (See Illustration 11) vivecana-manaHparyavajJAna ke donoM bheda mAtra guNAtmaka bheda haiN| saMkSepa meM Rjumati ke lie yaha mAneM ki vaha sAmAnyatayA jAnatA - dekhatA hai to vipulamati usI viSaya ko vizeSa rUpa se athavA adhika spaSTa va vistRta rUpa se asaMdigdha rUpa meM dekhatA hai| dekhane-jAnane kI bAta para vidvAn AcAryoM meM matabheda haiM, kyoMki manaHparyavajJAna jAnane kA viSaya hai dekhane kA nahIM, para yahA~ dekhane ( pAsai) zabda kA upayoga kiyA gayA hai| isa sambandha meM vistArapUrvaka carcA vizeSAvazyaka bhASya meM upalabdha hai / sAmAnya rUpa se isakA tAtparya yaha samajhA jA sakatA hai ki manovargaNA ke pudgaloM meM pariNata bhAvoM ko dekhanA aura jo abhI taka pudgala rUpa meM pariNata nahIM hue haiM kevala cintana ke stara para haiM unheM samajhanA / manaH paryavajJAna kA svarUpa ( 123 ) Manah-Paryava-Jnana 555555555555465555555555 For Private Personal Use Only 5555555555555555555555555555555555555555555555550

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O555555555555555 15 m 4 6 45 46 47 45 46 0 0 45 46 47 5 ! 4 5 6 45 46 4 45 46 46 6 6 45 46 45 46 45 46 457 45 46 47 4 5 6 7 47 4 phra dravya-jaina avadhAraNA meM padArtha ko bahuta sUkSma dRSTi se dekhA hai / padArtha ke saMghaTakoM ke rUpa meM skandha aura skandha ke saMghaTakoM ke rUpa meM paramANuoM aura unake vibhinna guNa-paryAyoM ko paribhASita kiyA hai| sAtha hI isa AkAza-maNDala se bhI vistIrNa loka- aloka ko paribhASita kiyA hai| kSetra- loka 'ke madhya bhAga meM sthita AkAza ke ATha rucaka pradezoM ko kendra mAnakara chaha dizAe~ aura cAra vidizAe~ samasta AkAza ko vibhAjita karatI haiN| isa madhya kSetra meM sthita aDhAI dvIpa aura do samudra haiN| isa kuNDalAkAra kSetra ko samaya kSetra bhI kahate haiN| isakI lambAI-caur3AI 45 lAkha yojana kI hai| yahA~ taka manuSyoM kA AvAsa kSetra hai| kAla-jaina avadhAraNA meM kAla ko bhI bahuta sUkSma aura vyApaka rUpa se paribhASita kiyA hai| sabase choTI ikAI ko samaya kahA hai jo eka kSaNa kA asaMkhyAtavA~ bhAga hai| vyApaka ikAiyA~ palyopama, sAgaropama Adi kalpanAtIta kAla hai| kAla ke sAmAnya tIna vibhAjana - bhUta, vartamAna, 5 bhaviSya meM sabhI ko ina sUkSma vyApaka ikAiyoM se vibhAjita kara paribhASita kiyA gayA hai| manaH paryavajJAnI vartamAna kI manaHparyAyoM ko to jAnatA hI hai, atIta tathA bhaviSyat kAla ke palyopama ke asaMkhyAtaveM kAlaparyanta manaHparyAyoM ko bhI bhalIbhA~ti jAnatA / dekhatA hai| phra bhAva - AtmA aura zarIra ke bIca kA setu mana hai| jaina avadhAraNA meM mana kI racanA manovargaNA ke ATha sUkSma pudgaloM se hotI hai / mana ke saMkalpa-vikalpa, kriyA, pariNAma Adi se banI, AtmA tathA pudgala ke bIca kI kriyA praNAlI jinase saMcAlita hotI hai unheM bhAva kahate haiM / AtmA kI kriyAe~ varNanAtIta haiN| ve jaba cintana athavA saMkalpa - vikalpa ke pariNAmasvarUpa manovargaNA ke pudgaloM meM parivartana lAtI haiM taba ve bhAva rUpa meM upasthita hotI haiM - yahI manaH paryavajJAnI kA viSaya hai| bhAvoM ke satata parivartanazIla rUpoM ko paryAya kahate haiN| avadhijJAna tathA manaH paryavajJAna meM antara - (1) manaHparyavajJAna avadhijJAna kI tulanA meM adhika vizuddha hotA hai / (2) avadhijJAna kA viSaya-kSetra tInoM loka haiN| manaH paryavajJAna kA viSaya kevala paryApta saMjJI jIvoM kI mAnasika kriyAeN (mana ke bhAva ) haiM / (3) avadhijJAnI cAroM gatiyoM meM hote haiN| manaH paryavajJAnI kevala labdhi-sampanna saMyata hI hote haiN| (4) avadhijJAna kA viSaya kucha paryAya sahita rUpI dravya hai / manaHparyavajJAna kA viSaya usase anantavA~ bhAga sUkSma hai| (5) avadhijJAna mithyAtva ke udaya se vibhaMgajJAna (vikRta jJAna ) ke rUpa meM pariNata ho sakatA hai / manaH paryavajJAna ho jAne ke pazcAtt mithyAtva kA udaya hI nahIM hotA / (6) avadhijJAna agale bhava meM bhI jA sakatA hai| manaH:paryayajJAna mAtra usI bhava taka rahatA hai, jaise - saMyama aura tapa / zrI nandIsUtra 5 @phra ( 124 ) Shri Nandisutra 44 55 56 57 5 5 5 5 5 5 5 5 5 5 5 5 5

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Zai F%%%%%FsLe Wan Ting Ting Ting Ting FFFBan FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhong Guo 55Sui Dang Chang Duan Duan Duan Duan %Sui Sui De Duan Huo 55%De Zhi Nai Xian Duan Zi Zhu Jin La Elaboration-These two divisions of Manah-paryav jnana are 5 qualitative only. In brief it can be said that while a rijumati sees and so 4 knows only generally, a vipul mati sees and knows the same subject 5 specially. In other words he sees and knows without any doubt and ter detail. with more clarity and in greater detail. There is a difference of opinion among scholarly acharyas with regard to seeing' and knowing' because the activity related to 5 manah-paryav-jnana is knowing, not seeing but here the Prakrit term pasai has been used, which means to see. A detailed k discussion on this subject is available in Visheshavashyak Bhashya. In simple terms this ambiguity can be explained as--to see the thoughts that have been manifested as particles of manovargana (thought category) and to know those which have not yet been so i manifested but are still at the thought level only. Matter-Jain metaphysics has discussed matter minutely. It defines blocks or atoms as constituents of matter and ultimate particles as constituents of atoms; going further it defines different properties and variations of ultimate particles. Not only this, it has also dealt with in great details the much larger expanse of inhabited 4 space and the empty space beyond the visible planetary system. Space-Taking the eight ruchak pradesh, located at the middle of Si the inhabited space, as the central point six cardinal points and four i intermediate points of the compass divide the outer space. In this 551 middle section are situated two and a half continents and two oceans. This circular area is also known as the time zone. Its length and breadth is 4.5 million yojans. This is the living area of human beings. Time-Jain metaphysics has also discussed time minutely and in 45 great detail. The ultimate fractional unit of time which is described as the inexpressible fraction of one second is known as samaya. Beyond the countable are the much larger conceptual units like palyopam, sagaropam, etc. The three common categories of time'i past, present and future--have also been elaborated by dividing them 45 into these minute and vast units. A manah-paryav-jnani not only clearly sees and knows the thoughts (manah-paryaya or modes of 5 mind) of the present but also belonging to the past and the future up 4 i to an inexpressible fraction of one palyopam. mana:paryavajJAna kA svarUpa ( 874 ) Mana i-Paryava-Jnana 5 04499944445545555555555555555555555545454545 9S5sTing %%%%%%sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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%%%Jin Jin Jin $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting TELELE ELES ES EL **** Mode-The bridge between soul and body is mind. According i the Jain theory, mind is constituted of eight minute particles of 4 manovargana (the category of subtle particles that is responsible for - the formation and activity of the subtle-mind; mentatic particles). The driving force of the proces matter, made up of mental activities like attitudes, thoughts, 45 alternatives, decisions, is known as bhava. The activities of soul are 45 beyond comprehension. However, when they bring about changes in i the mentatic particles through thoughts, decisions and alternatives i $ they are manifested in the form of bhava. This is the subject of manah-paryav-jnana. The ever changing forms of bhava are called 4 paryaya or modes. 4 The difference between avadhi-jnana and manah-paryav-jnana 1. As compared to avadhi-jnana, manah-paryav-jnana is more 4 refined. 2. The scope of avadhi-jnana is the spread of the three worlds. The scope of manah-paryav-jnana is limited to the mental act 4 fully developed sentient beings. 3. Avadhi-jnana can be acquired by beings of all the four dimensions. Manah-paryav-jnana can be acquired only by the ones having special powers. 4. The subject of avadhi-jnana is tangible matter with a few alternative modes. As compared to that, the subject of manah-paryav jnana is infinitely minute. 4 5. Avadhi-jnana can turn into perversion due to the rise of attitude of falsity. The chance of rise of attitude of falsity is y completely eliminated once manah-paryav-jnana is acquired. 41 6. Avadhi-jnana can accompany the soul to its reincarnation. Manah-paryav-jnana is confined to the particular birth only, just like discipline and austerities. manaHparyavajJAna kA upasaMhAra CONCLUSION 38 : maNapajjavanANaM puNa, jnnmnn-priciNtiytthpaagddnnN| mANusakhittanibaddhaM, guNapaccaiaM crittvo|| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FTing Ting Ting Ting Ting jazrI nandIsUtra Shri Nandisutra Zhong Bu Bu Bu Bu Bu Bu Bu Yu Shi Ji Sui Sui Nan %%Bu Bu Bu Bu Zhu Bu Bu Bu Bu 5555555

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DA LE LE HERE KE LETE LELE LETE NE LELE LELELE T ESH artha-arthAt manaHparyavajJAna manuSya kSetra meM rahe prANiyoM ke mana meM paricintita Wan (kSaNa-kSaNa uThane vAle bhAva, vicAra, saMkalpa, vikalpAdi) artha ko prakaTa karane vAlA hai| isa jJAna kI utpatti ke kAraNa haiM guNa (kSamA, saMyama, tapa Adi) aura yaha kevala phra cAritrayukta AtmA ko hI hotA hai| yaha manaHparyavajJAna kA varNana hai| 38. Manah-paryav-jnana reveals the meaning of the thought OM activity (thoughts, feelings, alternatives, decisions etc. rising Hi every moment) going on in the minds of beings living in the 17 lands inhabited by humans. The causes of rise of this knowledge 5 are virtues (clemency, discipline, austerities etc.) and it is 45 4 acquired only by a person or a soul that is perfect in the si prescribed conduct. This concludes the description of manahE paryav-jnana. vivecana-jana zabda se abhiprAya kevala manuSya nahIM hai| jana kA artha hai jo mana sahita janmeM hoN| cAritrayukta se iMgita cAritra meM sthita apramatta saMyata stara para pahu~ce vyakti se hai| Elaboration--Here the term "jan' does not specify humans alone it has been used for all sentient beings. Perfect in the prescribed conduct means those who have reached the level of apramatt-samyat (the alert perfect ones, as described earlier). ASSTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 45Sui Sui Sui Nan Bao Yu Shen Wei Nan Shen Nan %%%%Sui Sui Sui Nan Sui Sui Sui Sui Sui Sui Sui Sui Sui Bu Te Xie Ting Xie Bu Bu Bu Bu Ting Xie Gei Xian manaHparyavajJAna kA svarUpa ( 127 ) Manah-Paryava-Jnana $Si Si Ya Ya Ya Ya Ya Le Chang 5Zhan Zhan Chang Zhu Zhu Wan Hao Ting Zhu Ting Ting Hao Bu Zhu Bu Bu Wan Zhong

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$555555555Sui Sui De Si Deng Jie Fen Fen Lao Si De Qi Duan Lu Si Jian Jie De Wan Hui kevalajJAna kA svarUpa ___KEWAL-JNANA 39 : se kiM taM kevalanANaM? kevalanANaM duvihaM paNNattaM, taM jahA-bhavatthakevalanANaM ca siddhakevalanANaM c| se kiM taM bhavatthakevalanANaM? bhavatthakevalanANaM duvihaM paNNattaM, taM jahA-sajogi-bhavatthakevalanANaM ca ajogibhavatthakevalanANaM c| se kiM taM sajogi-bhavatthakevalanANaM? sajogi-bhavatthakevalanANaM duvihaM pnnnnttN| taM jahA-paDhamasamaya-sajogi-bhavatthakevalanANaM * ca, apaDhamasamaya-sajogi-bhavatthakevalanANaM c| ____ ahavA caramasamaya-sajogi-bhavatthakevalanANaM ca, acaramasamaya-sajogi-bhavatthakevalanANaM Wan c| * se taM sjogi-bhvtthkevlnaannN| se kiM taM ajogi-bhavatthakevalanANaM? ___ajogi-bhavatthakevalanANaM duvihaM paNNattaM taMjahA-paDhamasamaya-ajogi-bhavatthakevalanANaM ca, apaDhamasamaya-ajogi-bhavatthakevalanANaM c| ahavA caramasamaya-ajogi-bhavatthakevalanANaM, acaramasamaya-ajogi-bhavatthakevalanANaM $%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %Ting Ting Ting c| se taM bhvtthkevlnaannN| artha-prazna kevalajJAna kA svarUpa kyA hai ? uttara-kevalajJAna do prakAra kA batAyA hai-bhavastha kevalajJAna tathA siddha kevljnyaan| prazna-yaha bhavastha kevalajJAna kyA hotA hai ? uttara-bhavastha kevalajJAna bhI do prakAra kA hotA hai-sayogI bhavastha kevalajJAna tathA ayogI bhavastha kevljnyaan| prazna-sayogI bhavastha kevalajJAna kyA hai ? uttara-sayogI bhavastha kevalajJAna bhI do prakAra kA hai-prathama samaya sayogI bhavastha kevalajJAna aura aprathama samaya sayogI bhavastha kevljnyaan| ina donoM ke anya nAma haiM--carama : samaya sayogI bhavastha kevalajJAna aura acarama samaya sayogI bhavastha kevljnyaan| zrI nandIsUtra ( 128 ) O55 5 5555555550 -LE Shri Nandisutra -

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ETTERSNEIGR E ATURES bhavastha kevalI SSSS ASE MISS tIrthaMkara kevalI S HAS M Re lestic RAYA GISION RAPAR sAmAnya kevalI siddha kevalI TARSINGH 121

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| 12. citra paricaya Illustration No. 12 kevalajJAna ke pAtra 1. bhavastha kevalI-kevalajJAna; kevala manuSya bhava meM cAra ghanaghAtI karmoM kA kSaya karane para terahavA~ guNasthAnavartI AtmA ko hI hotA hai| bhavastha kevalI kA artha hai-mAnava bhava meM sthita kevlii| inake do bheda haiM1. sAmAnya kevalI, tathA 2 tIrthaMkara kevlii| 2. siddha kevalI-caudahaveM guNasthAna kI sthiti samApta hone para mAnava zarIra tyAgakara mokSa meM virAjita kevalI bhagavAna siddha kevalI kahalAte haiN| inake aneka bheda haiN| (vizeSa varNana sUtra 39-40 meM dekheM) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan Nan %%%%%%%%%%Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Yin THE VESSELS OF KEWAL-JNANA 1. Bhavasth Kewali-Kewal-jnana is acquired only by human beings through extinction of four vitiating karmas and that too only to the soul that has reached the thirteenth Gunasthan. Bhavasth Kewali means the Kewali who exists as a human being. These are of two types--1. Ordinary Kewali, and 2. Tirthankar Kewali. 2. Siddha Kewali-At the culmination of the fourteenth Gunasthan, a Kewali leaves the human body and transcends to the state of Moksha. They are called Siddha Kewali. They are of two types. (Elaboration, 39-40) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Yin %Bu Bu Bu Bu Wei Li %%%%%%Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui $$$$$

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(10032000 mAgAjaENEnAnAmA Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting prazna-ayogI bhavastha kevalajJAna kyA hai? uttara-ayogI bhavastha kevalajJAna bhI do prakAra kA hai-prathama samaya ayogI bhavastha kevalajJAna tathA aprathama samaya ayogI bhavastha kevalajJAna athavA carama samaya ayogI bhavastha kevalajJAna tathA acarama samaya ayogI bhavastha kevljnyaan| yaha bhavastha kevalajJAna kA varNana hai| (dekheM citra 12) 39. Question-What is this Kewal-jnana ? Answer-Kewal-jnana is said to be of two types--bhavasth OM Kewal-jnana and siddha Kewal-jnana. Question-What is this bhavasth Kewal-jnana ? ___ Answer-Bhavasth Kewal-jnana is also of two types-sayogi bhavasth Kewal-jnana and ayogi bhavasth Kewal-jnana. Question--What is this sayogi bhavasth Kewul-jnana ? Answer--Sayogi bhavasth Kewal-jnana is also of two 4 types-pratham samaya sayogi bhavasth Kewal-jnana and apratham samaya sayogi bhavasth Kewal-jnana. These are also known as charam samaya sayogi bhavasth Kewal-jnana and acharam samaya sayogi bhavasth Kewal-jnana. Question-What is this ayogi bhavasth Kewal-jnana ? ___Answer-Ayogi bhavasth Kewal-jnana is also of two types pratham samaya ayogi bhavasth Kewal-jnana and apratham 4 samaya ayogi bhavasth Kewal-jnana. These are also known as 5 charam samaya ayogi bhavasth Kewal-jnana and acharam samaya ayogi bhavasth Kewal-jnana. This concludes the description of bhavasth Kewal-jnana. (See Illustration 12) 5 vivecana-cAra ghAtikarma AtmA para AvaraNasvarUpa hote haiM-jJAnAvaraNIya, darzanAvaraNIya, mohanIya aura antraay| jaba inake samUla naSTa hone para AtmA pUrNa vizuddha, nirmala, prakAzavAna * aura ananta jJAna-darzanamaya ho jAtI hai vaha sthiti kevalajJAna kI hai| kevalajJAna eka bAra udaya Wan hone para asta nahIM hotaa| sRSTi meM aisA koI andhakAra nahIM jo kevalajJAna ke prakAza ko dhUmila ke ma kara ske| yaha jJAna kA sarvocca stara hai aura kevala manuSya bhava meM utpanna hotA hai| yaha hai sAdi-ananta hotA hai, sadA eka samAna rahatA hai| 35555555555555555555556) ( 129 ) kevalajJAna kA svarUpa 05555; Kewal-Janana 5555555555555550

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Gei Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OF555 mnnnnnnnnnnnn NSPETENTS * arihanta bhagavAna aura siddha bhagavAna meM kevalajJAna samAna hone para bhI usake do bheda batAye Wan haiN| AyupUrvaka manuSya deha meM avasthita kevalajJAna ko bhavastha kevalajJAna kahA jAtA hai| arthAt jisakI Ayu pUrNa hone se pUrva kevalajJAna utpanna ho aisI zarIrastha AtmA meM utpanna hone vAlA OM jJAna bhavastha kevalajJAna hai| __ isake bhI do bheda haiM-sayogI aura ayogii| Atmika zakti athavA cetanA Atma-pradezoM ko Wan spandita karatI hai| yaha spandana mana meM aura usake mAdhyama se zarIra meM vacana tathA anya kriyAoM ke rUpa meM abhivyakta hotA hai, sakriya hotA hai| AtmA aura mana, vacana, kAyA ke isa jur3Ava ko yoga kahate haiN| AdhyAtmika sAdhanA ke prathama se terahaveM guNasthAna taka yaha yoga vidyamAna rahatA hai| caudahaveM athavA antima guNasthAna para isakA pUrNa abhAva ho jAtA hai| bArahaveM guNasthAna para vItarAga dazA to utpanna ho jAtI hai kintu taba taka kevalajJAna utpanna nahIM hotaa| terahaveM guNasthAna para kevalajJAna utpanna hotA hai aura yahA~ yoga vidyamAna rahatA hai isalie ise sayogI kevalajJAna Wan kahate haiN| caudahaveM guNasthAna para yoga kA abhAva hai isalie isa stara ke kevalajJAna ko ayogI kevalajJAna kahA jAtA hai| ina donoM ke bhI do-do bheda haiN| terahaveM guNasthAna meM praveza ke pahale samaya meM hI kevalajJAna utpanna hotA hai ise prathama samaya sayogI kevalajJAna kahate haiM aura isake pazcAta aprathama samaya ma kevljnyaan| athavA jo terahaveM guNasthAna ke carama samaya meM pahu~ca gayA hai use carama samaya sayogI kevalajJAna kahate haiM aura isase pUrva acarama samaya sayogI kevljnyaan| ma isI prakAra caudahaveM guNasthAna meM praveza ke pahale samaya meM utpanna hue kevalajJAna ko prathama samaya ayogI kevalajJAna kahate haiM aura isake pazcAt aprathama samaya ayogI kevljnyaan| athavA Wan jo caudahaveM guNasthAna ke carama samaya meM pahu~ca gayA hai use carama samaya ayogI kevalajJAna kahate + haiM aura isase pUrva acarama samaya ayogI kevljnyaan| caudahaveM guNasthAna kI adhikatama sthiti a, OM i, u, R, lu, ina pA~ca hrasva akSaroM ke uccAraNa meM jitanA samaya lagatA hai utanI mAtra hI hai| Wan isa sthiti ko zailezI avasthA bhI kahate haiN| isake pUrNa hote hI siddha gati prApta ho jAtI hai| 5 Elaboration--The four Ghati-Karmas (Karmas that have a 4 vitiating effect upon the qualities of soul) act as veils on the soul. i These are jnanavaraniya (that veils true knowledge), darshanavaraniya (that veils true perception), mohaniya (that tempts soul towards fondness for things), and antaraya (that acts as 4 an impediment to a man's pursuits including realisation of his 56 OM human, moral and spiritual goals). The state where all these are Wan o completely destroyed and consequently the soul becomes absolutely $ + refined, pure, radiant and acquires infinite knowledge and perception, is known as Kewal-jnana (omniscience). Once attained, zrI nandIsUtra ( 130 ) Shri Nandisutra 44444444414141))))))) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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4554 44 4 5 46 45 5 546 5 L WLS S LE LLCELELE Kewal-jnana is never destroyed. There is no darkness in the universe 55 5 that can dim the light of Kewal-jnana. This is the highest level of 4 4 knowledge and can be acquired only as human being. It is with a 5 beginning but without an end, and is ever uniform. 4 i Although the Kewal-jnana of Arihant Bhagavan and Siddha 4 Bhagavan is the same, it is still said to be of two types. The Kewal jnana resident in a human body with life-span is said to be bhavasth Kewal-jnana. In other words, Kewal-jnana acquired by a soul that has not yet completed its life-span in the human body is bhavasth 41 Kewal-znana. Still simpler definition is--the Kewal-jnana of a living human being is called bhavasth Kewal-jnana. This is further divided into two classes-sayogi and ayogi. The power of the soul or chetana vibrates soul-bits (The soul is formless and indivisible. However, in order to understand its activity in our terminology it is conceptually divided into infinitesimal sections 15 called atma-pradesh or soul-sections. For ease we shall call them 55 fi soul-bits). This vibration manifests itself in the mind and, in turn, in 5 the body as activities like thinking, speaking, moving etc. In others words it activates the mind and the body. This combination of soul with mind, body and speech is called YOGA. This yoga is active from 45 the first to the thirteenth level of spiritual practices or purity of soul 5 known as Gunasthana. At the highest or the fourteenth level it is fi finally absent. At the twelfth level although complete detachment is attained, Kewal-jnana is not acquired. At the thirteenth level Kewal5 jnana is acquired and yoga is still existent; that is why it is known as 4 sayogi Kewal-jnana. At the fourteenth level yoga becomes absent and 4 so it is known as ayogi Kewal-jnana. These two also have two divisions. At the first (pratham) samaya 45 $of entry into the thirteenth level Kewal-jnana is acquired; this is 5 called pratham samaya sayogi Kewal-jnana. After this it is called apratham samaya sayogi Kewal-jnana. Similarly that which has reached the final (charam) samaya of the thirteenth level is called 45 $ charam samaya sayogi Kewal-znana. Prior to that it is called 4 5 acharam samaya sayogi Kewal-jnana. 4 In the same way, Kewal-jnana acquired at the first (pratham) i samaya of entry into the fourteenth level is called pratham samaya 4 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5% $$$$$Ting Ting Ting Ting Ting Ting $$$Ting Ting Ting Ting Ting Ting Ting Wan kevalajJAna kA svarUpa Zhong Sui Sui Sui Wan De Wan ( 39) Kewal-Janana 4 %%%%%%%Jin Ya Ya Chi Yu Ya Chi Ya Chi Duan %%%%%Jin Suo

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m.-- FIFIPIEVE IEEEEEEpadamapha49999777 Than ner atmom . - -. - -- - -- hayogi Kewal-jnana. After this it is called apratham samaya ayogi 4 Kewal-jnana. That which has reached the final (charam) samaya of Wan the fourteenth level is called charam samaya ayogi Kewal-jnana.' Prior to that it is called acharam samaya ayogi Kewal-jnana. The maximum staying time at the fourteenth level is equivalent to the 45 time lapsed in pronouncing five short vowels of Prakrit Sanskrit 4 language (a, i, u, ri, lri). This state is also known as shaileshi (mountain like) state. As soon as this ends the Siddha state and dimension is attained. B%Ting Ting Ting Ting Ting Ting Ting Ting Wan FFFFFFFFFFFFTing Ting Ting Ting Ting Ting F$ $$$$$$$ siddha kevalajJAna nirUpaNa SIDDHA KEWAL-JNANA 40 : se kiM taM siddhakevalanANaM? siddhakevalanANaM duvihaM paNNattaM taM jahA-aNaMtara-siddhakevalanANaM ca, paraMpara-siddhakevalanANaM c| + artha-prazna-yaha siddha kevalajJAna kaisA kahA gayA hai ? uttara-siddha kevalajJAna do prakAra kA batAyA hai-anantara siddha kevalajJAna tathA parampara siddha kevljnyaan| ___40. Question-What is this Siddha Kewal-jnana ? 5 Answer-Siddha Kewal-jnana is said to be of two typesSi Anantar-Siddha Kewal-jnana and Parampar-Siddha Kewal jnana. OM vivecana-zailezI avasthA ke antima bindu para taijas aura kArmaNa zarIra se AtmA sarvathA mukta ho jAtI hai| yaha sthiti mokSa athavA siddha gati kahalAtI hai| aise AThoM karmoM se sarvathA OM vimukta hue siddhAtmA karmoM ke nitAnta abhAva ke kAraNa punarjanma ke cakra athavA saMsAra se mukta hai ke hote haiN| ye rAzi rUpa meM saba eka haiM arthAt eka samAna haiM aura saMkhyA meM annt| siddhoM kA E kevalajJAna bhI samAna hotA hai, stara bhI samAna aura aparivartanIya hotA hai kintu bhalI prakAra OM samajhane ke lie athavA sAmAnya jana ke yathAsambhava buddhi grAhya banAne ke lie samaya, sthAna, bhAva + Adi ke vibhinna sandarbho meM isameM katipaya bheda kie gaye haiN| phra vRttikAra AcArya malayagiri ne bhavya jIvoM ke siddha hone kI pAtratA, samaya, sthAna Adi ke AdhAra para siddha svarUpa ko spaSTa karane ke lie ATha dvAroM ke sahAre siddha hone ke samaya ke zrI nandIsUtra (132 ) $555555555555555555555555555555 %%$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting 6 ) ) ) ) Shri Nandisutra Wan

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Zhong Ji Zi Zhu Bu Fang Fang Xue Fang 5Sui Chuan Dian Dian Dian Dian Duan Duan Dui Duan Dian Fang Zi Yan Qi Zhong [ saMdarbha meM die do bhedoM ko samajhAyA hai| ye do bheda haiM-anantara siddha arthAt jinheM siddha bane eka + samaya hI huA hai; tathA parampara siddha arthAt jinheM siddha bane eka se adhika samaya ho cukA hai| ATha dvAra nimna haiM-(1) Astika dvAra (satpadaprarUpaNA), (2) dravya dvAra (dravyapramANa), (3) kSetra dvAra, (4) sparza dvAra, (5) kAla dvAra, (6) antaradvAra, (7) bhAva dvAra, tathA / (8) alpabahutva dvaar| ina ATha dvAroM ko bhI pUrNatayA samajhane ke uddezya se pratyeka dvAra ke sAtha 15 upadvAroM kA sahArA liyA gayA hai athavA 15 upadvAra ghaTAe gaye haiM yathA-(1) kSetra, (2) kAla, (3) gati, (4) veda, (5) tIrtha, (6) liGga, (7) cAritra, (8) buddha, (9) jJAna, (10) avagAhanA, (11) utkRSTa, (12) antara, (13) anusamaya, (14) saMkhyA, tathA (15) alpbhutv| Elaboration-At the end of the shaileshi state the soul is finally free from the taijas (the radiant component of the constitution of a being) and karman (the karmic component of the constitution of a 55 being) bodies. This state is known as moksha or liberation or Siddha dimension. After shedding all the eight categories of karmas, such liberated souls, by virtue of their being devoid of karmas, are i completely free of this world or the cycles of rebirth. By class they are 41 one or alike, and in number they are infinite. The quality of Kewal- yfi # jnana and the status of all Siddhas is same and unchanging. However, in order to make the concept comprehensible to common iman it has been divided in some categories with reference to fi parameters like time, place, mode etc. In order to vivify the form of Siddha with reference to worthiness, time, place and other such parameters commentator (vritti) Acharya Si Malayagiri has explained the two categories of Siddha, based on the time of transcending, with the help of eight dvars (ports). These two categories are--Anantar-Siddha or those who have transcended just i one samaya back; and Parampar-Siddha or those who have 5 i transcended more than one samaya back. The eight dvars (ports; here it means the parameters defining the OM passage into the state) are-1. Astik dvar or satpadprarupana (the ' i parameter of right faith), 2. Dravya dvar or dravyapraman (the 451 ___parameter of matter), 3. Kshetra. dvar (the parameter of area), OM 4. Sparsha dvar (the parameter of contact), 5. Kaal dvar (the te i parameter of time), 6. Antar dvar (the parameter of gap or void), 55 FFFFFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan kevalajJAna kA svarUpa 95 %% % %%% ( 133 ) % Kewal-Janana 15 %% % $ % % %% % %%

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2554 0 - 5 ! 4 5 6 45 46 45 46 47 46 26 45 46 4 5 6 45 46 4 5 n n ! I 5 45 46 47 4 5 6 55 FIPLE ELE LE LIE LIE LE LE LE LE LE LE LE LE VE VE 45 46 46 45 46 46 45 45555555550 7. Bhava dvar (the parameter of mode), and 8. Alpabahutva dvar (the parameter of less and more). In order to fully understand these eight primary parameters each one of them is further divided into 15 secondary parameters-- 51. Kshetra, 2. Kaal, 3. Gati, 4. Ved, 5. Teerth, 6. Ling, 7. Charutra, F 8. Buddha, 9. Jnana, 10. Avagahana, 11. Utkrisht, 12. Antar, 13. Anusamaya, 14. Samkhya, and 15. Alpabahutva. (1) Astika dvAra athavA satpadaprarUpaNA siddha ke astitva meM AsthA ke binA adhyAtma mArga kI yAtrA kA Arambha hI nahIM hotA hai| ataH siddha pada athavA satpada kI sthApanA prathama dvAra hai| ise bhalIbhA~ti samajhane ke lie 15 upadvAra isa prakAra haiM 1. ASTIK DVAR OR SATPADPRARUPANA (THE PARAMETER OF RIGHT FAITH) (1) kSetra dvAra - aDhAI dvIpa meM rahI 15 karmabhUmiyoM se jIva siddha gati ko prApta hote haiM / saMharaNa (eka sthAna se uThAkara dUsare sthAna para lAnA) kI apekSA se do samudra, akarmabhUmi, antaradvIpa, UrdhvadizA meM pANDukavana, adhodizA meM adhogAminI vijaya se bhI jIva siddha hote haiN| (2) kAla dvAra - avasarpiNI kAla ke tIsare Are ke antima caraNa se Arambha kara sampUrNa cauthe Are meM tathA pA~caveM Are ke 64 varSa bItane taka siddha ho sakate haiN| utsarpiNI kAla ke tIsare Are meM aura cauthe Are ke kucha kAla meM siddha ho sakate haiN| (3) gati dvAra - kevala manuSya gati se siddha ho sakate haiM anya gati se nhiiN| isameM bhI pahalI cAra naraka bhUmiyoM, pRthvI - jala aura bAdara vanaspati-kAya, saMjJI tiryaJca-paMcendriya, manuSya, bhavanapati, vANavyantara, jyotiSka aura vaimAnika devalokoM se nikale jIva manuSya janma lekara siddhagati prApta kara sakate haiN| (4) veda dvAra - vartamAna kAla kI apekSA vedarahita jIva hI siddha hote haiN| pahale cAhe unhoMne tInoM vedoM kA anubhava kiyA ho (strIveda, puruSaveda, napuMsakaveda) / (5) tIrtha dvAra - sAmAnyatayA adhikAMzataH siddha tIrthaMkara ke zAsanakAla meM hI hote haiM / atIrtha siddha yadA-kadA hI hote haiN| zrI nandI sUtra (6) liMga dvAra - dravyataH svaliMgI ( zramaNa vezadhArI), anyaliMgI ( anya vezadhArI) tathA gRhaliMgI (gRhastha) siddha hote haiM kintu bhAvataH svaliMgI siddha hI hote haiM, anya nhiiN| ( 134 ) For Private Personal Use Only Shri Nandisutra 55555555 phra

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O 65 565 555 45 46 4 5 6 5 5 5 5 445555 5 5 5 46 44 45 46 55555570 (7) cAritra dvAra - pA~ca cAritra hote haiM jinakI ArAdhanA se siddhagati prApta hotI hai| inameM se sAmAyika prAthamika tathA yathAkhyAta cAritra avazyaMbhAvI AvazyakatA hai, isake abhAva meM koI AtmA siddha nahIM ho sktii| isake sAtha anya tInoM meM se kinhIM ke saMyoga se siddhagati prApta hotI hai - koI sAmAyika aura sUkSmasaMparAya ke saMyoga se, koI sAmAyika, chedopasthApanIya tathA sUkSmasamparAya ke saMyoga se tathA koI tInoM ke saMyoga se siddha banate haiM / kakakakaka pha (8) buddha dvAra - pratyekabuddha, svayaMbuddha tathA buddhabodhita ina tInoM avasthAoM se siddha hote haiM / ( vistAra Age yathAsthAna dekheM) (9) jJAna dvAra - tAtkAlika rUpa se mAtra kevalajJAna ke sAtha hI siddha hote haiN| kintu pUrvAvasthA kI apekSA se mati, zruta, avadhi aura manaH paryavajJAna ke vibhinna saMyogoM se kevalajJAna taka pahu~cakara siddha hote haiN| (10) avagAhanA dvAra - koI vastu AkAza meM jitanA kSetra gheratI hai use avagAhanA kahate haiM / nyUnatama do hAtha, madhyama sAta hAtha aura adhikatama 500 dhanuSa kI avagAhanA vAle jIva siddha hote haiN| (11) utkRSTa dvAra - kAla ke saMdarbha meM koI samyaktva prApta hone ke pazcAt dezona arddha-pudgala parAvartana kAla (kAla kA eka dIrgha bhAga) bItane para siddha hotA hai, koI ananta kAla ke bAda, koI asaMkhyAta kAla ke bAda aura koI saMkhyAta kAla ke bAda siddha hotA hai / (12) antara dvAra - do siddha hone ke bIca kA antarakAla kama se kama eka samaya aura 5 adhika se adhika chaha mAsa hai| chaha mAsa bItane para koI na koI jIva siddha hotA hI hai / 5 (13) anusamaya dvAra - kama se kama do samaya taka aura adhika se adhika ATha samaya taka 5 nirantara siddha hote haiN| ATha samaya ke pazcAt antara par3a jAtA hai / (14) saMkhyA dvAra - eka samaya meM kama se kama 9 aura adhika se adhika 108 siddha ho sakate haiN| isase adhika nahIM / (15) alpabahutva dvAra - eka samaya meM eka sAtha do, tIna Adi saMkhyA meM siddha hone vAle bahuta kama jIva haiN| eka-eka kara hone vAle unase saMkhyAta guNA adhika haiN| In absence of the belief in the existence of Siddha the journey on the spiritual path does not even begin. Therefore, the recognition of the status of Siddha is the first primary parameter. The fifteen secondary parameters to help understand this are as follows 1. Kshetra dvar (the parameter of area ) -- Beings living in the 15 karmabhumi (lands of activity) of adhai-dveep (two and a half continents) attain the Siddha status. In context of transmigration, ( 135 ) Wan kevalajJAna kA svarUpa 45 5 5 5 5 55 5 5 5 5 5555 5 5 5 5 555 5 4 5 5 5 5 5 5 5 5 5 5 55 5 -phra Kewal - Janana 5

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Duo Bu Yu Dang Lao Si Lao Si Yu Le Chang Suo Xie Shi De Bu Bu Bu Sui Sui Sui Sui Sui Nan Lie Bu Bu Bu Bu Bu Bu Jin Dang Chang Shen Jin Jin Jin De Ya Ya Ya Chi Ya Chi De Ya Yi Zhu Zhan Deng Chang Deng Deng Deng Deng Deng De Duan Fen Fen Fen Si Lao Hao Yan Hui beings transmigrated from two oceans, lands of inactivity, antardveep 4 (the middle continents), Panduk forest in the higher direction and \i Adhogamini Vijaya in the lower direction also become Siddha. 2. Kaal dvar (the parameter of time)-The status of Siddha can be i attained during the period starting from last part of the third epoch 4 of a regressive cycle of time, covering the fourth epoch and going up 5 4 to 64 years in the fifth epoch. During a progressive cycle of time this 4 status can be attained during the third epoch and a small part of the fourth epoch. 5 3. Gatz dvar (the parameter of incarnation-dimension or the state fi of existence)-The status of Siddha can be attained only from the 15 human dimension and no other. That too only those who are born 4 after transmigrating from the first four Hells; the dimensions of 5 earth-bodied, water-bodied and gross plant-bodied beings, animals having five sense organs and human beings; and Bhavanpati, Van5 vyantar, Jyotishk and Vaimanik classes of gods. 4. Ved dvar (the parameter of gender)--In context of the present, only those beings who have transcended gender can attain the status 4 of Siddha irrespective of originally belonging to masculine, feminine or neutral gender. 5. Teerth dvar (the parameter of influence of Tirthankar)--By and 15 large the status of Siddha is attained only during the period of 4 influence of a Tirthankar. It is very rare that someone attains this 45 status otherwise. 55 6. Ling dvar (the parameter of religious status)-Physically 5 5 speaking the status of Siddha can be attained by persons of all the 4 # three appearances-Svalingi (our own or dressed as shraman), Anyalingi (other or in the dress of any other religious school), and 4 Grihalingi (laity or dressed as a householder). However, spiritually 4 speaking only those who are shramans can become Siddhas not si others. 15 7. Charitra dvar (the parameter of level of purity)-There are five 4 4 levels of purity leading to the Siddha status. Of these the primarily essential one is samayik charitra and compulsorily essential one is yathakhyat charitra (the level of absolute purity) in absence of which sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 zrI mandIsUtra Shri Nandisutra Zhong Yao Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Lao Si Si Si Si Ya Ya Ya Ya 5Sui 5Sui Sui 555

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aacumi**************************mikmiktktimitkkkttkmikk 45 55555555555555555555555555555555 it is not possible to become a Siddha. The status of Siddha is attained by a combination of these and any one or more of the remaining three. Some attain it through the combination of Samayik and Sukshma-samparaya, others through Chhedopasthaniya, and Sukshma-samparaya; and so on. Samayik, 8. Buddha dvar (the parameter of enlightenment)-The status of Siddha is attained from all the three types of enlightened statesPratyek-buddha, Svayam-budddha and Buddha-bodhit. (details ahead) 9. Jnana dvar (the parameter of knowledge)--With reference to the specific moment the status of Siddha is attained only through Kewal-jnana. However, with reference to earlier period it is attained by acquiring Kewal-jnana through various combinations of mati, shrut, avadhi and manah-paryav-jnana. 10. Avagahana dvar (the parameter of physical dimension)-The area occupied by a thing in space is called avagahana. The status of Siddha is attained by beings measuring a minimum of 2 arm-lengths, an average of seven arm-lengths and a maximum of 500 dhanush. 11. Utkrisht dvar (the parameter of upper limit)-With reference to time the status of Siddha is attained after a lapse of Ardh-pudgal paravartankaal (a very large measure of time), infinite time, uncountable time, or countable time from the moment of acquiring samyaktva (a specific state of righteousness where right perception and right knowledge start translating into right conduct). 12. Antar dvar (the parameter of gap)-The minimum gap of time between two beings attaining the Siddha status is one samaya. The maximum gap is six months Once six months have passed without any being becoming a Siddha some being has to attain that status. 13. Anusamaya dvar (the parameter of continuity)-For a minimum of two samayas and a maximum of eight samayas beings become Siddha one after another in continuity. After eight samayas there is a gap. 14. Samkhya dvar (the parameter of number)--In one samaya a minimum of one and maximum of 108 beings can become Siddha; never more than that. kevalajJAna kA svarUpa ( 137 ) Kewal-Janana 05555555555555555555555555555555555 Wan 655555555555555555555555555555555555555555 Wan

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5555555Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Dui Jian Ting De 15. Alpabahutva dvar (the parameter of high and low)-There number of beings becoming Siddha two or three or four or more at a s time is very low. The number of those becoming Siddha only one at a 41 time is many times more. Can Ti Jian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (1) dravya dvAra 2. DRAVYA DVAR OR DRAVYAPRAMAN (THE PARAMETER OF MATTER) (1) kSetra dvAra-UrdhvadizA meM saMharaNa kI apekSA se eka samaya meM cAra siddha hote haiN| niSadhaparvata, nandanavana, aura meru Adi ke zikhara se cAra, nadI nAloM se tIna, samudra se do, OM paNDakavana se do, tIsa akarmabhUmi kSetroM meM pratyeka meM ds-ds| pratyeka vijaya meM kama se kama 20 aura adhika se adhika 108 / pandraha karmabhUmi kSetroM se eka samaya meM adhikatama 108 AtmAe~ siddha ho sakatI haiN| (2) kAla dvAra-avasarpiNI kAla ke tIsare aura cauthe Are meM eka samaya meM adhikatama 5 108 tathA pA~caveM Are meM adhikatama 20 siddha ho sakate haiN| utsarpiNI kAla ke tIsare aura ma cauthe Are ke lie bhI yahI niyama hai| zeSa sAta AroM meM saMharaNa kI apekSA eka samaya meM hai dasa-dasa siddha ho sakate haiN| Wan (3) gati dvAra-eka samaya meM ratnaprabhA, zarkarAprabhA aura bAlukAprabhA, ina naraka bhUmiyoM se // nikale hue dasa; paMkaprabhA se nikale hue cAra; sAmAnya rUpa se tiryaMca se nikale hue dasa; vizeSa # rUpa se pRthvIkAya aura apkAya se nikale hue cAra-cAra aura vanaspatikAya se nikale hue chaha OM siddha ho sakate haiN| vikalendriya tathA asaMjJI tiryaJca paMcendriya se nikale hue jIva siddha nahIM ho skte| hai manuSyagati se Aye bIsa, manuSya puruSoM se Ae dasa tathA manuSya strI se Ae dasa jIva siddha ho sakate haiN| devagati se Aye hue eka sau ATha siddha ho sakate haiN| isameM bhI bhavanapati evaM vyantara devoM se dasa-dasa tathA unakI deviyoM se pA~ca-paoNca, jyotiSka devo se dasa, deviyoM se bIsa aura OM vaimAnika devoM se Ae 108 tathA unakI deviyoM se Aye bIsa siddha ho sakate haiN| (4) veda dvAra-eka samaya meM strIvedI 20, puruSavedI 108 aura napuMsakavedI 10 siddha ho OM sakate haiN| manuSyagati se hI Ae jIvoM ke veda ke anusAra 9 vibhAjana haiM inameM se puruSa marakara puruSa bhava prApta kare aise jIva eka samaya meM 108 siddha ho sakate haiN| zeSa ATha prakAra ke dasa-dasa hI ho sakate haiN| (5) tIrthaMkara dvAra-eka samaya meM puruSa tIrthaMkara cAra aura strI tIrthaMkara do siddha ho sakate haiN| (6) liMga dvAra-eka samaya meM gRhaliMgI cAra, anyaliMgI dasa aura svaliMgI eka sau ATha siddha ho sakate haiN| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Nian zrI nandIsUtra ( 138 ) Shri Nandisutra Bu Bu Bu Bu Bu Si De Duan Huo Yu Qi Huo Gei Gei Gei Zhu Ting Xie Gei De Zhu Zhu Shen Jian Zhu Zhu Ben

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AS ! phra @55555LE (7) cAritra dvAra - sAmAyika cAritra ke sAtha sUkSmasamparAya tathA yathAkhyAtacAritra pAlakara tathA chedopasthApanIya cAritra sahita cAra cAritroM ko pAlakara eka samaya meM 108 108 siddha ho sakate haiN| pA~coM cAritroM kI ArAdhanA karane vAle eka samaya meM kevala 10 siddha ho sakate haiN| (8) buddha dvAra - eka samaya meM pratyekabuddha 10, svayaMbuddha 4 aura buddhavodhita 108 siddha ho sakate haiN| tmimimimimimimimimimikktmimimimimi*******tmimimimimimimitimicucucucuttittcul ( 9 ) jJAna dvAra - pUrvabhava kI apekSA se mati evaM zrutajJAna ke dhAraka eka samaya meM adhika se adhika cAra, mati, zruta va manaHparyava vAle dasa, cAra jJAna vAle 108 jIva kevalajJAna prApta kara siddha ho sakate haiN| (10) avagAhanA dvAra - eka samaya meM nyUnatama avagAhanA vAle cAra, madhyama avagAhanA vAle eka sau ATha aura adhikatama avagAhanA vAle do siddha adhika se adhika ho sakate haiN| (11) utkRSTa dvAra - anantakAla ke pratipAtI ( samyaktva prApta karane ke pazcAt gire hue) punaH samyaktva kI sparzanA kareM to eka samaya meM 108 siddha ho sakate haiN| aise hI asaMkhyAtakAla evaM saMkhyAtakAla ke pratipAtI dasa-dasa siddha ho sakate haiN| apratipAtI samyaktvI cAra siddha ho sakate haiN| (12) antara dvAra - eka, do, tIna Adi aneka samayoM kA antara pAkara siddha ho sakate haiN| (13) anusamaya dvAra - yadi ATha samaya taka nirantara siddha hote raheM to pratyeka samaya meM kama se kama 9 aura adhika se adhika 32 siddha ho sakate haiN| isake bAda naveM samaya meM avazya nirantaratA TUTa jAtI hai arthAt naveM samaya meM koI siddha nahIM hotA / yadi siddha hone vAle jIvoM kI saMkhyA eka samaya meM 33 se 48 ho to sAta samaya ke bAda AThaveM samaya meM nirantaratA TUTa jAtI hai| yaha krama isa prakAra calatA hai- 49 se 60 siddha- sAtaveM samaya meM antara par3atA hai / 61 se 72 siddha- chaThe samaya meM antara paDatA hai| 73 se 84 siddha - paoNcaveM samaya meM antara par3atA hai| 85 se 96 siddha-cauthe samaya meM antara par3atA hai| 97 se 102 siddha- tIsare samaya meM antara paDatA hai| 103 se 108 siddha-dUsare samaya meM antara paDatA hai| (14) saMkhyA dvAra - eka samaya meM nyUnatama 1 aura adhikatama 108 siddha hote haiN| (15) alpabahutva dvAra - pUrvokta prakAra se hI samajhanA caahie| 1. Kshetra dvar (the parameter of area ) -- With reference to transmigration in the upward direction, four beings become Siddha kevalajJAna kA svarUpa ( 139 ) Os an 5 6 7 4 F ! ! ! ! ! ! ! 47 45 46 47 4 Kewal-Janana For Private Personal Use Only 555555556 phra

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting """" time true" r" tite R LE BLE CE LEE BEE% %% %% % % % % % %% % in one samaya. The number of beings becoming Siddha from differenti areas are--Four from the peaks of Nishadh mountain, Nandan forest and Meru and other mountains; three from rivers and streams; two from oceans and Pandak forest; and 10 each from thirty lands of inactivity. From every vijaya a minimum of 20 and a maximum of 108. In one samaya a maximum of 108 beings can attain the status of Siddha from the fifteen lands of activity, 2. Kaal dvar (the parameter of time)- In one samaya a maximum of 108 beings can attain the status of Siddha during the third and the fourth epochs and twenty during the fifth epoch of a regressive cycle of time. The same rule applies to the third and fourth epochs in 4 progressive cycle of time. During the remaining seven epochs, in one samaya ten beings each can become Siddha with reference to transmigration. 3. Gati dvar (the parameter of incarnation-dimension or state of i existence)-In one samaya 10 beings transmigrating from the #Ratnaprabha, Sharkaraprabha and Balukaprabha Hells can become Siddha. This number is 4 for Pankprabha Hell, 10 for normal 4 animals, 4 each for particular earth-bodied and water-bodied beings 45 and 6 for plant-bodied beings. Beings transmigrating from states of underdeveloped and non5 sentient beings with five sense organs cannot become Siddha. \ However, the above said number is 20 for human beings, 10 for men 4 and ten for women, 108 for the dimension of gods, ten each for Bhavanpati and Vyantar gods and five each for their goddesses, ten for Jyotishk gods and 20 for their goddesses, and 108 for Vaimanik 5 gods and twenty for their goddesses. 4. Ved dvar (the parameter of gender)--In one samaya 20 females, 108 males and 10 neuters can become Siddha. In context of gender there are nine categories of beings transmigrated from the human 4 dimension. Out of these, from the category of those who die as male Y= and reincarnate as male 108 can become Siddha in one samaya. This 5 number for the remaining eight categories is 10 each only. 5 5. Teerth dvar (the parameter of influence of Tirthankar)-In one 4 i samaya four male Tirthankars can become Siddha. The number is 2 41 41 in case of female Tirthankars. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ye Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhao 451 45 OM zrI nandIsUtra (880) Shri Nandisutra Zhong Li Li Li Xie Xie Sui Sui Nan Ya Ya Ya Ya Chi %Sui Sui Nan Sui Sui 5Sui Nan Wan %%%%Sui Nan Nan Nan Hu

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6FFFFFFFFTing Ting Ting Wan FFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555665 LEWELLELE LEE LEE LEE LEE 6. Ling dvar (the parameter of religious status)--In one samaya four Grihalingi can become Siddha. The number is 10 for Anyalingi 5 5 and 108 for Svalingi. 7. Charitra dvar (the parameter of level of purity)--In one samaya 45 108 each of those who perfect different required combinations of 5 fi Samayik, Chhedopasthapniya and Sukshma-samparaya with 5 yathakhyat charitra can become Siddha. The number is only 10 for those who perfect all the five charitras. 8. Buddha dvar (the parameter of enlightenment --In one samaya 10 Pratyek-buddha can become Siddha. The number is 4 for Svayam5 budddha and 108 for Buddha-bodhit. 9 Jnana dvar (the parameter of knowledge)--In one samaya a 5 maximum of four of those who possessed mati and shrut-jnana \ during their earlier incarnation can acquire Kewal-znana and become 4 Siddha. The number is 10 for those who possessed mati, shrut and manah-paryav-jnana, and 108 for those who possessed all the four inana. 10. Avagahana dvar (the parameter of physical dimension)-In one samaya a maximum of four of those who have minimum physical 5 dimension become Siddha. The number is 108 for medium physical dimension and 2 for maximum physical dimension. 11. Utkrisht dvar (the parameter of upper limit)-In one samaya a $ maximum of 108 of those who have fallen from samyaktva for infinite 4 # period, if regain samyaktva, can become Siddha. The number is 10 each for those who have fallen for uncountable period and countable 45 period. This number is four for those who do not fall or Apratipati 4 samyaktvi. 12. Antar dvar (the parameter of gap)--The status of Siddha can 4 be attained by some or the other being after gaps of 1, 2, 3 or more ! $ samaya. 13. Anusamaya dvar (the parameter of continuity)--If beings S attain the status of Siddha continuously for eight samayas a minimum of one and maximum of 32 beings can become Siddha. 5 This continuity essentially breaks in the ninth samaya or in other kevalajJAna kA svarUpa ( 288 ) Kewal-Janana 4444444444444444444444444449545 446 45 46 47 455 $ 49 48585 56FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 455 45 45

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SS65519 5 49555555555555555555555555 SS SS ASS65594555555555 456 456 458 459A 15 words in the ninth samaya no being becomes Siddha. In case the number of beings becoming Siddha in one samaya is 33 to 48 this break occurs after 7 samaya in the eighth samaya. This series goes as follows 49 to 60 beings becoming Siddha-the break is in the seventh samaya. 45 61 to 72 beings becoming Siddha-the break is in the seventh samaya. 15 73 to 84 beings becoming Siddha--the break is in the seventh samaya. 45 85 to 96 beings becoming Siddha--the break is in the seventh sar aya. 97 to 102 beings becoming Siddha--the break is in the seventh 55 samaya. 103 to 108 beings becoming Siddha--the break is in the seventh samaya. 14. Samkhya duar (the parameter of number)--In one samaya a minimum of 1 and a maximum of 108 beings become Siddha. 15. Alpabahutva dvar (the parameter of high and low)-Same as mentioned earlier. (3) RAGR 3. KSHETRA DVAR (THE PARAMETER OF AREA) mAnuSottara parvata ke antargata aDhAI dvIpa, lavaNa samudra aura kAlodadhi samudra haiN| siddha hone ke lie isI kSetra meM janma lenA par3atA hai| kevalajJAna kA kSetra yahI hai aura isase vAhara kevalajJAna ke abhAva meM siddhagati sambhava nahIM hai| isake bhI 15 upadvAra haiM jo pUrva kI bhA~ti hI ghaTAye 4Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4 The area called Manushottar Parvat includes Adhai Dveep, Lavan 1 Samudra and Kalodadhi Samudra. To become Siddha one has to be 5 born in this area only. This is the area of Kewal-jnana; outside this 5 5 area, in absence of the same, attaining the status of Siddha is not s possible. This parameter also has 15 sub-parameters which can be defined as before. zrI nandIsUtra (882) Shri Nandisutra 4545 4 5 55 55 55 55 55 55 55 55 55 55 55 55 55 5

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RPRE IPHER ARE ALSHILPAPER.RRC NRS RRERCELERALCLCCLESEARCLETSLCLECRUCH matlaw ela.se. sse anusu ema aur mau manuman (5555555555)Wan SSS (4) sparzanA dvAra 4. SPARSHA DVAR (THE PARAMETER OF CONTACT) Wan siddhagati meM nirmala Atma-pradezoM kI eka-dUsare meM avagAhanA (paraspara milana) hotI hai| bhUta, vartamAna aura bhaviSya ke sabhI siddhoM ke Atma-pradezoM kA paraspara saMyoga ho jAtA hai| jahA~ ananta / Wan hai vahA~ eka hai, jahA~ eka hai vahA~ ananta hai| sthUla rUpa se jaise hajAroM dIpakoM kA prakAza puMjIbhUta hotA hai usI prakAra apanI pRthak asmitA lie siddha AtmAe~ ekIkRta ho jAtI haiN| isake bhI 15 upadvAra haiM jinheM pUrva samAna hI samajhanA caahie| In the Siddha state the stainless soul-bits of Siddhas mutually ___coalesce. The soul-bits of all the Siddhas of past, present, and future,Wan merge into one. Where there are infinite there is one and where there is one there are infinite. In earthly terms, as the rays of light from thousands of lamps merge into a beam, so do the Siddha souls, with their independent identity intact, combine into one. This parameter also has 15 sub-parameters which can be defined as before. ma mamamamamamamaWan yHAD ))Wan yy S ) )) SWan H5Wan Wan 5:55Wan 555555554 (5) kAladvAra 5. KAAL DVAR (THE PARAMETER OF TIME) jina kSetroM se eka samaya meM 108 siddha ho sakate haiM, vahA~ se nirantara ATha samaya taka siddha hote haiN| jisa kSetra se 10 athavA 20 siddha ho sakate haiM vahA~ cAra samaya taka nirantara siddha hote haiN| jahA~ se 2, 3 athavA 4 siddha ho sakate haiM vahA~ do samaya taka nirantara siddha hote haiN| isameM kevala 11 upadvAra ghaTAe jA sakate haiM-- (1) kSetra dvAra-15 karmabhUmiyoM meM eka samaya meM adhikatama 108 siddha ho sakate haiM tathA vahA~ nirantara ATha samaya taka siddha ho sakate haiN| akarmabhUmi tathA adholoka meM cAra samaya taka,5 nandanavana, pANDukavana aura lavaNa-samudra meM do samaya taka aura Urdhvaloka meM cAra samaya taka nirantara siddha ho sakate haiN| (2) kAla dvAra-pratyeka avasarpiNI aura utsarpiNI ke tIsare va cauthe Are meM nirantara ATha-ATha samaya taka aura zeSa AroM meM 4-4 samaya taka siddha ho sakate haiN| (3) gati dvAra-devagati se Aye hue jIva adhikatama ATha samaya taka aura zeSa tIna gatiyoM se Aye jIva cAra-cAra samaya taka nirantara siddha ho sakate haiN| (4) veda dvAra-jo pUrvabhava meM puruSa the aura isa bhava meM bhI puruSa rupa meM janme haiM ve adhikatama 8 samaya taka aura zeSa 4 samaya taka nirantara siddha ho sakate haiN| )))))))) Wan 5))))))) kevalajJAna kA svarUpa ( 143 ) l'ewal-Janana 0555555555555555550

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Quan Ting Ting 5s sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Ting Ting Ting Ting . 05555555 4 4 FLEELF LELELEEEEEEEEEEEEnten (5) tIrtha dvAra-kisI bhI tIrthaMkara ke zAsana meM adhikatama 8 samaya taka siddha ho sakate haiN| puruSa tIrthaMkara aura strI tIrthaMkara nirantara do samaya taka siddha ho sakate haiN| Wan (6) liMga dvAra-svaliMga meM ATha samaya taka, anyaliMga meM 4 samaya taka aura gRhiliMga meM do samaya taka nirantara siddha ho sakate haiN| 9 (7) cAritra dvAra-jinhoMne kramazaH pA~coM cAritroM kA pAlana kiyA ho, ve saMyata AtmA cAra samaya taka tathA zeSa tIna yA cAra cAritra vAle ATha samaya taka lagAtAra siddha ho sakate haiN| (8) buddha dvAra-buddhabodhita AtmA ATha samaya taka, svayaMbuddha do samaya taka, sAmAnya sAdhu yA * sAdhvI ke dvArA pratibuddha hue cAra samaya taka nirantara siddha ho sakate haiN| (9) jJAna dvAra-mati tathA zruta ina do jJAnoM se hue kevalI do samaya taka, mati-zruta aura manaHparyavajJAna se kevalajJAnI hue 4 samaya taka tathA mati-zruta va avadhijJAna se evaM cAroM Wan jJAnapUrvaka kevalI hue 8 samaya taka nirantara siddha ho sakate haiN| ma (10) avagAhanA dvAra-utkRSTa avagAhanA vAle do samaya taka, madhyama avagAhanA vAle 8 + samaya taka aura jaghanya avagAhanA vAle do samaya taka nirantara siddha ho sakate haiN| ma (11) utkRSTa dvAra-apratipAtI samyaktvI do samaya taka, saMkhyAta evaM asaMkhyAta kAla taka ke // + pratipAtI 4 samaya taka aura anantakAla ke pratipAtI 8 samaya taka nirantara siddha ho sakate haiN| OM In the areas where 108 beings can become Siddha in one samaya, fi the continuity of the process is for eight samayas. In other words every samaya some beings become Siddha for 8 samayas without a break. In case of the areas where 10 to 20 beings can become Siddha this figure is 4 samayas and in case of the areas where 2 to 4 beings 55 can become Siddha this figure is 2 samayas. This parameter has only 4 46 11 sub-parameters. They are as follows-- 1. Kshetra dvar (the parameter of area)-In the fifteen lands of 5 activity a maximum of 108 beings can become Siddha in one samaya, 4 therefore, there every samaya some beings become Siddha 'i continuously for 8 samayas. In case of the lands of inactivity and the lower dimension this figure is 4 samayas. In case of Nandan and Panduk forests and Lavan Samudra this figure is 2 samayas. And in case of the higher dimension this figure is 4 samayas. $ 2. Kaal dvar (the parameter of time)-During the third and fourth epochs of the progressive and regressive cycles of time every samaya some beings become Siddha continuously for 8 samayas. In case of 9 the remaining epochs this figure is 4 samayas. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra Tai Sui Sui % %%%%% ( 144 ) %%%%% %%%% Shri Nandisutra %%Bu Bu Bu Bu Bu Bu Bu Bu Hui

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Zhong Wan Jie Kai Bi Qi Deng Deng Deng Deng Deng Deng Deng Yi Yuan Deng Deng Deng Deng Deng Deng 3. Gati dvar (the parameter of incarnation-dimension)Of the beings coming from the dimension of gods every samaya some beings 55 41 become Siddha continuously for a maximum of 8 samayas. In case of 55 41 the beings coming from remaining 3 dimensions this figure is 4 samayas. 4. Ved dvar (the parameter of gender)-Of beings who were male in the earlier existence and have reborn as males in this existence, every samaya some beings become Siddha continuously for a maximum of 8 samayas. In case of the remaining this figure is 4 4 samayas. 5. Teerth dvar (the parameter of influence of Tirthankar) During f the period of influence of a Tirthankar every samaya some beings become Siddha continuously for a maximum of 8 samayas. Male and fi female Tirthankars can become Siddha continuously for a maximum of 2 samayas. 6. Ling dvar (the parameter of religious status)-Out of the Svalingis every samaya some beings become Siddha continuously for a maximum of 8 samayas. In case of the Anyalingis and Grihalingis 5 this figure is 4 and 2 samayas respectively. 7. Charitra dvar (the parameter of level of purity)-Of those disciplined souls who have gradually observed all the five charitras 15 every samaya some beings become Siddha continuously for a $maximum of 4 samayas. In case of the remaining, or those who have observed 3 or 4 charitras this figure is 8 samayas. $ 8. Buddha dvar (the parameter of enlightenment)-Of those who fi have been enlightened by an enlightened one every samaya some beings become Siddha continuously for a maximum of 8 samayas. In case of the self-enlightened this figure is 2 samayas. In case of those f indoctrinated by ordinary ascetics this figure is 4 samayas. 9. Jnana dvar (the parameter of knowledge)-Of those who have become omniscient after acquiring mati and shrut-jnana every fi samaya some beings become Siddha continuously for a maximum of 2 41 fi samayas. In case of those who have become omniscient after acquiring mati, shrut and manah-paryav-jnana this figure is 4 samayas. In case of those who have become omniscient after i 595 595 595 5554545454545454545454545 Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFWan Wan Le FWan Wan Wan Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 455 456 457 455 454 455 55 55 55 5514595 451 454 kevalajJAna kA svarUpa ( 886 ) Ya Chi Ya %%%%%Xie Ming Huo Xian Nan Fang Zi Zhu %%%Sui Sui Sui Kewal-Janana "Bu Bu Bu

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Zhong Duan Zhu Ting Ting Jiu Lan Qi Shu Ye Ye Xie Xie Yi Yuan Zhan Yu Dang %%%%%% % IS K LE LE C Chang Qi He acquiring mati, shrut and avadhi-jnana as well as all the four jnana Wan this figure is 8 samayas. 10. Avagahana dvar (the parameter of physical dimension)-Of those having maximum physical dimensions every samaya some beings become Siddha continuously for a maximum of 2 samayas. In case of those having medium and minimum physical dimensions this i figure is 8 and 2 samayas respectively. 11. Utkrisht dvar (the parameter of upper limit)-Of the 4 Apratipati samyaktvi beings every samaya some beings become 4 \ Siddha continuously for a maximum of 2 samayas. In case of those i who have fallen for countable and uncountable period and those who si have fallen for infinite period, having medium and minimum physical dimensions this figure is 4 and 8 samayas respectively. Ru Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF$Le (6) antaradvAra 6. ANTAR DVAR (THE PARAMETER OF GAP OR VOID) jitane kAla taka eka bhI jIva siddha na ho vaha samaya antarakAla hai| ise virahakAla bhI kahate haiN| yaha vibhinna upadvAroM se isa prakAra batAyA hai (1) kSetra dvAra-samasta aDhAI dvIpa meM virahakAla kama se kama eka samaya kA aura adhikatama 6 mAsa kA hotA hai| jambUdvIpa ke mahAvideha kSetra aura dhAtakIkhaNDa ke mahAvideha kSetra meM ke adhikatama antara do se 9 varSa kA hotA hai| puSkarArddha dvIpa meM yaha eka varSa se kucha adhika ke samaya kA hotA hai| (2) kAla dvAra-5 bharata tathA 5 airAvata kSetra meM 18 koTAkoTi sAgaropama se kucha kama ke samaya kA viraha hotA hai| utsarpiNI kAla kA cauthA ArA do kor3AkoDI sAgaropama, pA~cavA~ tIna . aura chaThA cAra kor3Akor3I sAgaropama kA hotA hai| avasarpiNI kAla kA pahalA ArA cAra, dUsarA tIna aura cauthA do kor3Akor3I sAgaropama kA hotA hai| ye saba 18 kor3Akor3I hue| inameM se hai utsarpiNI kAla meM cauthe Are kI Adi meM 24veM tIrthaMkara kA zAsana saMkhyAta kAla taka calatA // hai hai| tatpazcAt viccheda ho jAtA hai| avasarpiNI kAla ke tIsare Are ke antima bhAga meM pahale tIrthaMkara paidA hote haiN| unakA zAsana tIsare Are meM eka lAkha pUrva taka calatA hai, isa kAraNa OM aThAraha kor3Akor3I se kucha nyUna kahA gayA hai| usa zAsana meM se siddha ho sakate haiM, usake ma Wan vyavaccheda hone para usa kSetra meM janme hue siddha nahIM hote| saMharaNa kI apekSA se adhikatama antara : saMkhyAta hajAra varSa kA hotA hai| (3) gati dvAra-naraka se nikale hue jIvoM ke siddha hone kA adhikatama antara pRthaktva (2 se 9) hajAra varSa kA, tiryaMca se nikale siddhoM kA pRthaktva 100 varSa kA, tiryaMca yoni aura saudharma zrI nandIsUtra ( 146 ) Shri Nandisutra 4955555555555550 (35Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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55Ya Chi Yu Ya Si Si Xin Si De Ming Si De Duan Huo Nan Sui Sui De Ru Lao Si Ming Si Fa Hao FTing Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFZhe FFFFFFFFFFFFFFFFFFFFFFFF4 IzAna devaloka ke devoM ko chor3akara sabhI devalokoM se Aye hue siddhoM kA antara 1 varSa se kucha OM adhika kA aura manuSyagati se hue svayaMbuddha siddhoM kA antara saMkhyAta hajAra varSa kA hotA hai| pRthvI, pAnI, vanaspati, saudharma-IzAna devaloka ke deva aura dUsarI narakabhUmi se nikale hue jIvoM ke siddha hone kA adhikatama antara hajAra varSoM kA hotA hai| nyUnatama antara eka samaya kA hotA hai| (4) veda dvAra-puruSavedI se avedI hokara siddha hone kA adhikatama antara eka varSa se kucha OM adhika, strIvedI aura napuMsakavedI se avedI hokara siddha hone vAloM kA utkRSTa viraha saMkhyAta hai + hajAra varSa kA, puruSavedI se puruSavedI hokara siddha hone vAloM kA adhikatama antara eka varSa se hai kucha adhika hotA hai| zeSa sabhI kA saMkhyAta hajAra varSa hai| (5) tIrthakara dvAra-tIrthaMkaroM kA siddha banane kA adhikatama antara pRthaktva hajAra pUrva aura strI tIrthaMkaroM kA anantakAla hotA hai| atIrthaMkaroM kA eka varSa se adhika aura pratyeka buddhoM kA . saMkhyAta hajAra varSa hotA hai| (6) liMga dvAra-svaliMgI siddha hone kA adhikatama antara eka varSa se kucha adhika tathA : anyaliMgI aura gRhaliMgI kA saMkhyAta hajAra varSa hotA hai| (7) cAritra dvAra-pUrvabhava kI apekSA se sAmAyika, sUkSma saMparAya aura yathAkhyAta cAritra # pAlakara siddha hone kA antara eka varSa se kucha adhika hotA hai| zeSa do cAritroM kA antara 18 # kor3Akor3I sAgaropama se kucha adhika kaa| (8) buddha dvAra-buddhabodhita siddhoM kA antara 1 varSa se kucha adhika kA, anyoM dvArA ma pratibodhita hue siddhoM kA saMkhyAta hajAra varSa kA tathA svayaMbuddha siddhoM kA pRthaktva hajAra pUrva kA + antara hotA hai| (9) jJAna dvAra-mati-zrutajJAnapUrvaka kevalajJAna prApta karake siddha hone vAloM kA antara hai palyopama ke asaMkhyAtaveM bhAga jitanA, mati, zruta evaM avadhijJAna sahita kevalajJAna prApta karake : ma siddha hone vAloM kA antara eka varSa se kucha adhik| cAroM jJAnoM se kevalajJAna prApta karake siddha ma hone vAloM kA antara saMkhyAta hajAra varSa kA hotA hai| (10) avagAhanA dvAra-14 rajjU loka kA kAlpanika ghana banAyA jAye to usameM eka pradeza ma kI zreNI 7 rajjU lambI hogii| isake asaMkhyAtaveM bhAga meM jitane AkAza pradeza haiM unheM eka samaya meM eka AkAza pradeza nikAlakara kramazaH khAlI kiyA jAye to jitanA samaya lagegA vaha % adhikatama avagAhanA vAle siddhoM kA antarakAla hotA hai| madhyama avagAhanA vAloM kA antara eka varSa se kucha adhika aura nyUnatama avagAhanA vAloM kA antara eka smy| (11) utkRSTa dvAra-apratipAtI siddhoM kA adhikatama antarakAla sAgaropama kA asaMkhyAtavA~ bhAga hotA hai| saMkhyAta kAla tathA asaMkhyAta kAla ke pratipAtI siddhoM kA antarakAla saMkhyAta hajAra varSa tathA anantakAla ke pratipAtI siddhoM kA antarakAla 1 varSa se kucha adhika hotA hai| kevalajJAna kA svarUpa ( 147 ) ___Kewal-Janana O+5555555555555556

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Chi He He He He He He %%%% Lue Lue Ni He He He He He Ba Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . * (12) anusamaya dvAra-do se lekara ATha samaya taka nirantara siddha hote haiN| (13) gaNanA dvAra-ekAkI yA anekasiddha hone kA antara adhikatama saMkhyAta hajAra varSa OM hotA hai| 5 (98) 384@ECT ET-gaal The time during which no being attains the status of Siddha is called the antar kaal (intervening period or time gap). This is also 5 known as period of separation or virah kaal. The fifteen secondary y parameters to help understand this are as follows 1. Kshetra dvar (the parameter of area)- In the whole adhai dveep this virah kaal is minimum one samaya and maximum six months. In the Maha Videh areas of Jambu Dveep and Dhatki Khand the 9 maximum time gap is 2 to 9 years and in Pushkarardh Dveep this is a little more than one year. 46 2. Kaal dvar (the parameter of time) In the 5 Bharat and 5 4 $ Airavat areas this time gap is a little less than 18 kota-kotis sagaropam. The fourth, fifth and sixth epochs of the progressive cycle * of time are 2, 3 and 4 kota-koti sagaropam long respectively. After i y that the first, second and third epochs of the regressive cycle of time 55 are 4, 3 and 2 kota-koti sagaropam long respectively. All these make a $ total of 18 kota-koti sagaropam. Of these, in the beginning of the fourth epoch of the progressive cycle of time the period of influence of the 24th Tirthankar of that cycle of time continues for a countable i period of time before it terminates. During the last part of the third 15 4 epoch of the following regressive cycle of time the first Tirthankar of 11 that cycle is born. His period of influence continues for a hundred 5 thousand purvas. That is why the time gap is said to be a little less than 18 kota-koti sagaropam. During this period of influence of a un Tirthankar the status of Siddha can be attained. Once it is i terminated no being born in that area can become Siddha. With f reference to transmigration the maximum time gap is countable i thousand years. 41 3. Gati dvar (the parameter of incarnation-dimension or state of i existence)--The maximum time gap between beings transmigrating * from hells and becoming Siddha is prithaktva thousand years. In case of the beings transmigrating from the state of existence as (9Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 56 zrI nandIsUtra ( 984) Shri Nandisutra 4414514614545454545454545454545454545454545454545454555655195496440

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Di Ti Ti Zhu De Ruo Dian Deng Ye Yi Yi Yuan Yi Yi Yi Yan Yi Yi Yuan Yi Yi Yuan 45 animals, this gap is prithaktva hundred years. In case of beings i transmigrating from the state of gods, excepting those from tiryanch 4 4 and Saudharm Ishan dimensions, this gap is a little more than a year. In case of the self enlightened human beings this gap is countable thousand years. In case of the beings transmigrating from 5 the state of existence as earth-, water- and plant-bodied beings, gods 46 of Saudharm Ishan dimension and the second hell this gap is one i thousand years. The minimum time gap is one samaya. en 4. Ved dvar (the parameter of gender)--The maximum time gap so F between beings becoming Siddha after turning genderless from 45 i masculine is a little more than one year. In case of feminine and it neuter this gap is countable thousand years. With reference to transmigration in case of masculine turning masculine and becoming 4 Siddha this gap is a little more than one year; in case of all the y 41 remaining this gap is countable thousand years. 5. Teerth dvar (the parameter of influence of Tirthankar)--The yi maximum time gap between Tirthankars becoming Siddha is 4F prithaktua thousand purvas. In case of female Tirthankars this gap is i infinite time. In case of non-Tirthankars and Pratyek Buddhas this i gap is a little more than a thousand years and countable thousand 5 years respectively. 6. Ling dvar (the parameter of religious status) The maximum time gap between Svalingis becoming Siddha is a little more than one year. and that for Anyalingis and Grihalingis is countable thousand years. 7. Charitra dvar (the parameter of level of purity)--The maximum time gap between beings becoming Siddha after perfecting Samayik 4 and Sukshma-samparaya with yathakhyat charitra, in context of the earlier existence, is a little more than one year. In case of the remaining two combinations it is a little more than 18 kota-koti sagaropam. 8. Buddha dvar (the parameter of enlightenment. The maximum 55 time gap between beings enlightened by the enlightened one, indoctrinated by others, and self-enlightened becoming Siddhas is a little more than one year, countable thousand years and two to nine 46 thousand purvas respectively. $$$$$ m%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting kevalajJAna kA svarUpa (889) Kewal-Janana 4 Nan Sui Dang Lao Wei Huo Yu Lao Deng Ji Jin Jin Jin Jin Jin Jin Jin Jin Duan Duan Dian Dian Yan Yan Tong %%%%

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54 55 55 55 55 55 55 55 55 MALE ELECC ULEI Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9. Jnana dvar (the parameter of knowledge)-The maximum time 4 gap between those who have become omniscient after acquiring matt " and shrut-jnana becoming Siddha is uncountable fraction of one Palyopam. In case of those who have become omniscient after Si acquiring mati, shrut and avadhi-jnana it is a little more than a year. In case of those who have become omniscient after acquiring all the four jnanas it is countable thousand years. 10. Avagahana dvar (the parameter of physical dimension)-The maximum time gap between those with maximum physical dimension becoming Siddha is so large that it has been explained by a conceptual example-if a cube is made of 14 rajjulok its one line of unit space points will be 7 rajjus long. The time taken in emptying this line at the rate of one space point per samaya is said to be equivalent to the said gap. In case of those having medium physical $ dimension this gap is a little more than one year and for those having minimum physical dimension it is one samaya. 55 11. Utkrisht dvar (the parameter of upper limit)-The maximum S time gap between the Apratipati samyaktvi beings becoming Siddha is uncountable fraction of one sagaropam. In case of those who have fallen for uncountable and countable period it is countable thousand years and in case of those who have fallen for infinite period it is a little more than one year. 12. Anusamaya dvar (the parameter of continuity)--Beings become Siddha continuously for 2 to 8 samaya. 45 13. Samkhya duar (the parameter of number)--The maximum 4 time gap between a solitary being becoming Siddha and many 3becoming Siddha together is countable thousand years. 4i 14. Alpabahutva dvar (the parameter of high and low)--As mentioned earlier. 44155441 44 41 41 41 41 41554545454545454541 41 41 41 41 41 41 41414141414141414141414141414144 (V) TC &R 7. BHAVA DVAR (THE PARAMETER OF MODE) bhAva chaha hote haiM-audayika, aupazamika, kSAyopazamika, kSAyika, pAriNAmika aura OM saannipaatik| siddha kevala kSAyika bhAva se hI hote haiN| 15 dvAra pUrvavat haiN| $ There are six types of modes or attitudes-Audayik, Aupashamik, Kshayopashamik, Kshayik, Parinamik and Sannipatik. Beings 1546 zrI nandIsUtra (840) Shri Nandisutra Chu Chang Chang Lao Wu Sui Sui Nan Ji Ji Ji %%%%%Chang Yu Xie Xie Ye Chang Yu Huo Jin Jin Huo Se

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DECEMEENSEEEEE EEEEWan HEEEEEEES TV -- -- become Siddha only through Kshayik attitude. This parameter also has 15 sub-parameters which can be defined as before. <Page #205
455555555Hao Chang De Jian Ting Deng Deng Deng Deng Chang Suo 55Duan Duan Duan Duan Duan Duan Hao (1) titthasiddhA (2) atitthasiddhA (3) titthayarasiddhA (4) atitthayarasiddhA (5) sayaMbuddhasiddhA (6) patteyabuddhasiddhA (7) buddhabohiyasiddhA (8) ithiliMgasiddhA (9) purisaliMgasiddhA (10) napuMsagaliMgasiddhA (11) saliMgasiddhA (12) annaliMgasiddhA (13) gihiliMgasiddhA (14) egasiddhA (15) aNegasiddhA, se taM aNaMtara siddhkevlnaannN| artha-prazna-anantara siddha kevalajJAna kA svarUpa kyA hai ? uttara-anantara siddha kevalajJAna 15 prakAra kA batAyA gayA hai| yathA(1) tIrtha siddha (2) atIrtha siddha (3) tIrthaMkara siddha (4) atIrthaMkara siddha (5) svayaMbuddha siddha (6) pratyekabuddha siddha (7) vuddhabodhita siddha (8) strIliMga siddha (9) puruSaliMga siddha (10) napuMsakaliMga siddha (11) svaliMga siddha (12) anyaliMga siddha (13) gRhiliMga siddha (14) ekasiddha (15) aneka siddh| ina sabakA kevalajJAna anantara siddha kevalajJAna hotA hai| 55 41. Question--What is this'Anantar Siddha Kewal-jnana ? Answer-Anantar Siddha-kewal Jnana is said to be of 4 fifteen types1. Teerth Siddha 2. Ateerth Siddha 3. Tirthankar Siddha 4. Atirthankar Siddha 5 5. Svayam-buddha Siddha' 6. Pratyek-buddha Siddha 7. Buddha-bodhit Siddha 8. Streeling Siddha zrI nandIsUtra ( 152 ) Shri Nandisutra $555555555555555555555555Sui 559 Lu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Duo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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GERBE RIBESEE DOMUTTARAMMELANDNIRMANENTIADMAANEMAAMANARTHARVEDRONACHERRORE mAna siddhoM ke bheda R 1. tIrthasiddha siddha kevalI bhagavAna 2. atIrtha siddha 4. atIrthaMkara siddha 3. tIrthaMkara siddha 5. svayaMbuddha siddha mM TA S 6. pratyekabuddha siddha NCE ah T. Mus HARE -

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|13. citra paricaya Illustration No. 13 Zhi De Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (1) siddhoM ke bheda kevalajJAna prApta kara siddha hone kI pUrva sthiti kI apekSA se siddhoM ke 15 bheda batAye gaye haiN| ka ina citroM meM siddhoM kI pUrva avasthA ko citrita karake unake bhedoM ko darzAyA gayA hai| 1. tIrthasiddha-arihaMta bhagavAna dvArA tIrtha sthApanA karane ke bAda jo siddha hote haiM ve tIrthasiddha kahalAte haiN| jaise-udAyIrAja Rssi| 2. atIrthasiddha tIrtha sthApanA se pUrva hI siddhi prApta karane vaale| jaise bhagavAna RSabhadeva ke prathama samavasaraNa meM tIrtha sthApanA hone se pahale hI marudevI mAtA ne mokSa prApta kara liyaa| 3. tIrthaMkara siddha-tIrthaMkara pada prApta karane ke pazcAt siddha hone vaale| jaise 24 tiirthNkr|| 4. atIrthaMkara siddha-tIrthaMkara ke atirikta anya sabhI AtmAe~ jinhoMne bhava kA anta kiyaa| jaise-gajasukumAla muni| 5. svayaMbuddha siddha-jinhoMne bAhya nimitta ke binA hI bodha prApta kara dIkSA lI aura phira kevalajJAna prApta kara mukta hue| jaise-bhagavAna mahAvIra Adi tiirthNkr| 6. pratyekabuddha siddha-binA upadeza sune kisI bAhya nimitta se pratibodha pAkara siddha hone vaale| jaise-vRddha baila ko dekhakara karakaNDU prtyekbuddh| (Age kramazaH) (sUtra 49) 55Sui 5Sui 5Sui 555555555555555555555555555555555555 3555Wan (1) TYPES OF SIDDHAS Ones liberated there is no difference in the form of various Siddhas. There is complete similarity. But with reference to the pre-Kewal-znana state there are said to be fifteen categories. These illustration show these categories with the help of the pre-Kewal-jnana state 1. Teerth Siddha-Those who attain the status of Siddha after the establishment of teerth by Arihant Bhagavan. e.g. King Udai. 2 Ateerth Siddha-Those who attain the status of Siddha before the establishment of teerth. Marudevi Mata got liberated before the establishment of teerth at the time of the first samavasaran of Bhagavan Rishabh Dev. 3. Tirthankar Siddha-Those who attain the status of Siddha after becoming a Tirthankar. e.g. the 24 Tirthankars. 4. Atirthankar Siddha--All the souls, other than Tirthankars who got liberated. e.g. Ascetic Gajasukumal. 5. Svayambuddha Suddha-Those who got initiated without any outside reason or inspiration, consequently acquired Kewal-jnana and got liberated. ___e.g Tirthankars like Bhagavan Mahavir. 6. Pratyekbuddha Siddha-Without listening to any discourse who got 4 inspired by some outside reason or incident and got liberated. e.g Karkandu si Wan Pratyekbuddha. (continued) (49) Wan Yin %%%%% %%%%%%%% % %%%Sui Sui Sui Sui Sui Nan %%%% %%% %% Yin

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555555555555O 10. Napunsakling Siddha 12. Anyaling Siddha 14. Ek Siddha 9. Purushling Siddha 11. Svaling Siddha 13. Grihiling Siddha 15. Anek Siddha 56 The Kewal-jnana of all these Siddhas is known as Anantar Siddha Kewal-jnana. vivecana- jina AtmAoM ko siddha hue eka samaya huA hai ve anantara siddha haiN| bhavopAdhi pUrvabhava samaya meM ve tIrthaMkara bane usa bhava meM ve jisa rUpa meM the tadanusAra inake 15 bheda hote haiM(1) tIrtha siddha-dharma-tIrtha kI sthApanA ke bAda arthAt usa tIrthaMkara ke zAsanakAla meM jo siddha hote haiM unheM tIrtha siddha kahate haiM - dharma - tIrtha arthAt sAdhu-sAdhvI - zrAvaka-zrAvikA kA caturvidha saMgha | (2) atIrtha siddha tIrtha kI sthApanA hone se pUrva athavA tIrtha ke viccheda ke pazcAt jo jIva siddha hote haiM unheM atIrtha siddha kahate haiN| udAharaNasvarUpa - bhagavAna RSabhadeva kI mAtA marudevI ne 5 tIrtha kI sthApanA se pUrva siddhagati pAI thI / bhagavAna suvidhinAtha se lekara bhagavAna zAntinAtha ke zAsana taka bIca ke sAta antaroM meM tIrthoccheda hotA rhaa| una antara kAloM meM jo bhI antakRt kevalI hue unheM bhI atIrtha siddha kahate haiN| (3) tIrthaMkara siddha- jo tIrthaMkara pada prApta karane ke bAda siddha hote haiM unheM tIrthaMkara siddha kahate haiM jaise bhagavAna mahAvIra | (4) atIrthaMkara siddha- tIrthaMkara ke atirikta jitane bhI siddha hote haiM ve sabhI atIrthaMkara siddha kahalAte haiM jaise gajasukumAla muni / (5) svayaMbuddha siddha - jo bAhya nimitta ke binA tathA kisI ke upadeza tathA pravacana sune binA hI jAtismaraNa jJAna va avadhijJAna ke dvArA svayaM viSaya kaSAyamukta ho bodha prApta karate haiM ve svayaM buddha hote haiN| ve jaba siddha bana jAte haiM taba svayaMbuddha siddha kahalAte haiM jaise sabhI tIrthaMkara / (6) pratyekabuddha siddha- jo binA kisI kA upadeza sune kisI anya bAhya nimitta se prerita ho bodha prApta karake siddha hote haiM unheM pratyekabuddha siddha kahate haiM, jaise - karakaNDU aura namirAjA Adi / (dekheM citra 13 ) 5 (7) buddhabodhita siddha--jo tIrthaMkara athavA AcArya Adi ke upadeza se bodha prApta kara 5 siddhagati prApta karate haiM unheM buddhabodhita siddha kahate haiM, jaise - candanabAlA, jambUkumAra, atimuktaka muni aadi| (8) strIliMga siddha-strIliMga strItva kA iMgita karatA hai| yaha tIna prakAra kA hotA hai - eka strI nirvRtti, dUsarA strIveda ( strItva bhAva), aura tIsarA strIveSa | strI nirvRtti arthAt strIrUpI 5 kevalajJAna kA svarUpa ( 153 ) * 5 5 5 5 5 5 5 5 5 5 ! ! ! !F F S S n ! -45 Kewal-Janana 555556

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055555534 GEEEEELLELE LEELLITE NENERESTED zArIrika (strI zarIra racanA) saMracanA meM rahI AtmA jaba siddhagati prApta karatI hai to use . strIliMga siddha kahate haiM jaise mRgAvatI, candanabAlA aadi| strIveda kA artha hai strI kI kAmecchA - isakA vItarAgatA se virodha hai| ataH siddhatva asaMbhava hai| veSa kI koI yathArtha prAmANikatA nahIM hai| Wan hai kyoMki strI veSa to puruSa yA mUrti ko bhI pahanAyA jA sakatA hai| __(9) puruSaliMga siddha-puruSa zarIra se jo siddhatva prApta karate haiM ve puruSaliMga siddha kahalAte haiM Lun Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9 (10) napuMsakaliMga siddha-jo puruSa napuMsaka zarIra meM siddhagati ko arjita karate haiM ve napuMsakaliMga siddha kahalAte haiN| (11) svaliMga siddha-yahA~ liMga vyAvahArika avasthA (veza-bhUSA) kA dyotaka hai| jo zramaNa- 1 veza meM sAdhanArata rahakara siddhagati ko prApta karate haiM ve svaliMga siddha kahalAte haiN| (12) anyaliMga siddha-jo anya dhArmika paramparA kA veza dhAraNa karake bhI jinavANI ke anusAra sAdhanA kara siddhagati ko prApta karate haiM ve anyaliMga siddha kahalAte haiN| (dekheM citra 14) (13) gRhasthaliMga siddha-jo gRhastha ke veza meM AdhyAtmika sAdhanA kara siddhagati ko prApta karate haiM ve gRhasthaliMga siddha kahalAte haiM jaise marudevI maataa| (14) eka siddha-eka samaya meM eka-eka siddha hone vAle eka siddha hote haiN| (15) aneka siddha-eka samaya meM ekAdhika siddha hone vAle (2 se 108 kI saMkhyA taka) + aneka siddha kahalAte haiN| (dekheM citra 15) Elaboration--The souls that have just attained Kewal-jnana or 45 in other words only one samaya has passed since they attained Wan Kewal-jnana are called Anantar Siddha. Depending upon there $ mundane position during their final existence and how they acquired Kewal-jnana before becoming Siddha they have been divided into 154 45 categories which are as follows 1. Teerth Siddha-Those who become Siddha after the establishment of the religious organisation (Dharma-teerth or 5 chaturvidh sangh comprising of male and female ascetics and laity) 55 4 and during the period of influence of a Tirthankar are called Teerth 4 Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F %Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ming Ming Siddha. 2. Ateerth Siddha-Those who become Siddha before thes establishment of the religious organisation or after it gets terminated 57 are called Ateerth Siddha. Bhagavan Rishabhdev's mother Marudevi zrI nandIsUtra ( 154 ) Shri Nandisutra 5 $$$$$55555555555Sui Sui Bu Bu Zhu Bu Bu Bu Bu Wu Bu 5555555

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siddhoM ke bheda wrape PRAHA " BES 8. strIliMga siddha 7. buddhabodhita siddha NA-TAMRAKE ASPE 10. napuMsakaliMga siddha 9. puruSaliMga siddha SERIES HA 12. anyaliMga siddha 11. svaliMga siddha

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5 Wan Bian 7555555 5 5 5 5 5 14. citra paricaya (2) siddhoM ke bheda 7. buddhabodhita - jJAniyoM se bodha prApta kara dIkSA lekara siddha hone vAle / jaise - muni atimuktakumAra / Illustration No. 14 8. strIliMga siddha - strI deha meM dIkSA lekara mukta hone vAle / jaise - mahAsatI candanabAlA, mRgAvatI Adi / 9. puruSaliMga siddha-puruSa dehI meM siddha hone vAle / jaise- anekAneka muni / 10. napuMsakaliMga siddha-napuMsaka zarIra meM (puruSa napuMsaka) siddha hone vAle / 11. svaliMga siddha-nirgrantha zramaNoM kA paripUrNa veza svaliMga kahalAtA hai| muni veza meM siddha hone vAle / 12. anyaliMga siddha - jinakA bAhya veza parivrAjaka saMnyAsI Adi kA ho, kintu kriyA jinAgama anusAra karake siddha gati prApta karane vAle / (kramazaH ) ( sUtra 49 ) (2) TYPES OF SIDDHAS 7. Buddha-Bodhit Those who were enlightened by the enlightened ones, got initiated and then liberated. e.g. Muni Atimukta Kumar. 8. Striling Siddha - Those who got initiated as females and got liberated. e.g. Mahasati Chandanbala, Mrigavati etc. 9. Purushling Siddha-Those who got initiated as males and got liberated. e.g. numerous ascetics. 10. Napunsakling Siddha - Those who got liberated as neuter gender in the male body. 11. Svaling Siddha-The complete formal dress of the Jain ascetic is called svalingi. Those who got liberated as ascetics. 12. Anyaling Siddha-Those not dressed as Jain ascetics but still got liberated after following the spiritual practices according to Agams. (continued) (49) 40 5 5 5 5 555 55555555 5 5 5 5 555 5555 5 5 55555 5 5 55 55 5552 855555555 Wan Wan Wan

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REAS ....wwwkunaam A HALWAN MUMREPpremi .. Primtv ..... .4M 4.1 .. makwan. mamisa bheda / BREATHERE HERENTNEPAL ES - BAHRSra SAGAR CHER 40 HINDE A 13. gRhasthaliMga siddha O MONTH 14. eka siddha REE IN NE 15. aneka siddha 15

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Yin Wei Lie 5%%%%%%%%%%%%%%%% %%%An An An An An An An 15. citra paricaya Illustration No. 15 (3) siddhoM ke bheda 13. gRhasthaliMga siddha-gRhastha ke veza meM hI muni banakara mokSa prApta karane vaale| jaise-marudevI maataa| 14. eka siddha-eka-eka samaya meM eka siddha hone vaale| 15. aneka siddha-eka samaya meM eka sAtha aneka siddha hone vaale| ye jaghanya do se 108 (utkRSTa) taka ho sakate haiN| (vizeSa varNana sUtra 49 dekheM) Wa Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (3) TYPES OF SIDDHAS 13. Grihasth ling Siddha-Those who got liberated as householders observing the conduct of ascetics. e.g. Marudevi Mata. 14. Ek Siddha--Those who become Siddha one at a time. ____15. Anek Siddha-Those who become Siddhas more than one at a time. This number can be 2 to 108 at a time. (Elaboration, 49) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFF

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95Ting Ting Ting Ting Ting Ting Ting Fs FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting LLCLSLS LLLS LLC LE L45454545446465 5 55 55 55 55 55 55 55 55 is one such example as she became Siddha before the Teerth was established. From the period of influence of Bhagavan Suvidhinath to that of Bhagavan Shantinath, during the seven intervening periods the Teerth became extinct. During these intervening periods all the liberated Kewalis are also called Atirtha Siddha. 45 3. Tirthankar Siddha---Those who become Siddha after attaining the status of Tirthankar are called Tirthankar Siddha. One such example is Bhagavan Mahavir. $ 4. Atirthankar Siddha-Besides the Tirthankars all the other Siddhas are called Atirthankar Siddha. One such example is Gaj 4 Sukumal Muni. 5 5. Svayam-buddha Siddha--Those who become free of passions with their own efforts by acquiring Jatismaran-jnana and Avadhi15. jnana without any outside help including that of religious discourses 4 or preaching and consequently get enlightened are called Svayam buddha or self-enlightened. When they become Siddha they are called Svayam-buddha Siddha. All Tirthankars are examples of this. Si 6. Pratyek-buddha Siddha-Those who get enlightened after getting inspired by some outside factor but without any help in the form of religious discourse and consequently become Siddha are 45 called Pratyek-buddha Siddha. Some examples are Karkandu and * Nami Raja. (See Illustration 13) 157. Buddha-bodhit Siddha--Those who get enlightened with the help of a discourse or preaching of a Tirthankar, acharya or any other 45 accomplished ascetic and consequently become Siddha are called 5 Buddha-bodhit Siddha. Some examples are Chandanbala, Jambu Kumar, Atimuktak Muni etc. 8 . Streeting Siddha-The term streeling indicates womanhood. This is of three types--the female body, the female psyche and the female garb. When a soul in a female body becones Siddha it is 45 called Streeling Siddha. As female psyche indicates the passions and 4 lust it is against detachment and so there is no scope of liberation \ The female garb can be used to cover a male or an idol as well and as such it is irrelevant in this context. Some example are Mrigav Chandan Bala etc. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 kevalajJAna kA svarUpa (844) Kewal-Janana 45541 41 41 41 55 55 55 55 55 55 99949554545454545454545454545454540

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Zhong Li Bu Bu Chi Dong Wu De 55 %Fen Fen Fen Deng Deng Jie Fen %% %Jian Shi Hui 9. Purushling Siddha--When a soul in a male body becomes Siddha it is called Purushling Siddha. 10. Napunsakling Siddha-When a soul in neuter gender body becomes Siddha it is called Napunsakling Siddha. 11. Svaling Siddha-Here the term ling indicates the social status (like dress etc.). Those who become Siddha after indulging in \ spiritual practices as a shraman (Jain ascetic) are called Svaling Wan Siddha. 6 12. Anyaling Siddha-In spite of belonging to other religious si 1 school, those who indulge in spiritual practices according to the si tenets of the Jina and consequently become Siddha are called Anyaling Siddha. (See Illustration 5 13. Grihiling Siddha-Those who become Siddha after indulging in spiritual practices as householders are called Grihiling Siddha. One example is Marudevi Mata. Wan 14. Ek Siddha-Those who become Siddha one at a time are called Ek Siddha. 15. Anek Siddha-Those who become Siddha with others at the $ same time (2 to 108 in number) are called Anek Siddha. (See Illustration 15) Zai Si Dan Qi Ting Ting Ting Ting Ting Ting Ting Ting Hao Wan Wan ffTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F%%Zhi 5Le Bu $$$$$$Ting OTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhi parampara siddha kevalajJAna kA nirUpaNa PARAMPAR-SIDDHA KEWAL-JNANA 42 : se kiM taM parampara siddhakevalanANaM? ___ paraMpara-siddhakevalanANaM aNegavihaM paNNattaM, taM jahA-apaDhamasamayasiddhA, dusamayasiddhA, tisamayasiddhA, causamayasiddhA, jAva dasasamayasiddhA, saMkhijjasamayasiddhA, asaMkhijjasamayasiddhA, annNtsmysiddhaa| ' se taM paraMpara siddhakevalanANaM, se taM siddhkevlnaannN| taM samAsao cauvvihaM paNNattaM, taM jahA-davvao, khittao, kAlao, bhaavo| tattha davvao NaM kevalanANI savvadavvAiM jANai, paasi| khittao NaM kevalanANI savvaM khittaM jANai, paasi| zrI nandIsUtra ( 156 ) Shri Nandisutra 995 555555555555555550

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Zhong Gong Yu Ya Chi Duan Duan Duan Si Si Mi De Jian Ting Di 5Sui 5Sui Sui De Si Duan Duan Duan Huo Yan Jin ) ) ) ) ) ) kAlao NaM kevalanANI savvaM kAlaM jANai, paasi| bhAvao maM kevalanANI savve bhAve jANai, paasi| artha-prazna-parampara siddha kevalajJAna kA svarUpa kaisA hotA hai? uttara-parampara siddha kevalajJAna aneka prakAra se batAyA gayA hai| yathA-aprathama samaya ke siddha, dvisamaya siddha, trisamaya siddha, catuHsamaya siddha, yAvat dasa samaya siddha, saMkhyAta samaya siddha, asaMkhyAta samaya siddha aura ananta samaya siddh| isa prakAra parampara siddha kevalajJAna kA varNana hai| saMkSepa meM vaha cAra prakAra kA hai-dravya se, kSetra se, kAla se aura bhAva se| dravya se kevalajJAnI sarva dravyoM ko jAnatA-dekhatA hai| kSetra se kevalajJAnI sabhI kSetroM (loka-aloka) ko jAnatA-dekhatA hai| kAla se kevalajJAnI sabhI kAloM ko (bhUta, vartamAna, bhaviSya) jAnatA-dekhatA hai| bhAva se kevalajJAnI sabhI bhAvoM (saba dravyoM ke manaHparyAyoM) ko jAnatA-dekhatA hai| 42. Question-What is this Parampar-Siddha Kewal-jnana ? Answer-Parampar-Siddha Kewal-jnana is said to be of 9 numerous types-non-first samava Siddha. second samaya Siddha, third samaya Siddha, fourth samaya Siddha, and so on 5 up to ten samayn Siddha, countable samaya Siddha, 41 uncountable samaya Siddha and infinite samaya Siddha. % This concludes the description of Parampar-Siddha Kewal4i jnana. 5 In short it is of four types--with reference to matter, area, OM , time and mode. With reference to matter Kewal-jnani knows all matter or all fi material things. With reference to area Kewal-jnani knows all areas including 41 the inhabited space and beyond. With reference to time Kewal-jnani knows all time including Wan present, past and future. With reference to mode Kewal-jnani knows all modes si including the variations of matter and thoughts. FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Jia Le Le ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) 5 kevalajJAna kA svarUpa 0555 ( 157 ) Kewal.Janana 555555555550

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Jian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Yi Yuan Yi Yi Zhu Ruo Lian Meng Yuan Deng Yi Yi Yi Yi Yi Jian Jing Lue %E5S vivecana-kevalajJAna aura kevaladarzana ke upayoga ke viSaya meM AcAryoM kI vibhinna dhAraNAe~ OM haiN| jainadarzana ke anusAra upayoga bAraha prakAra ke hote haiM-paoNca jJAna, tIna ajJAna aura cAra drshn| 1. matijJAna, 2. zrutajJAna, 3. avadhijJAna, 4. mana paryavajJAna, aura 5. kevljnyaan| 1. matiajJAna, 2. zrutaajJAna, aura 3. vibhNgjnyaan| 1. cakSudarzana, 2. acakSudarzana, 3. avadhidarzana, aura 4. kevldrshn| inameM se kisI eka meM kucha samaya taka sthira tallIna ho jAne ko upayoga kahate haiN| kevalajJAna aura kevaladarzana ke atirikta zeSa dasa upayoga chadmastha OM avasthA meM hote haiN| - mithyAdRSTi meM tIna ajJAna aura tIna darzana ye chaha upayoga hote haiN| chadmastha samyagdRSTi meM pracAra jJAna aura tIna darzana ye sAta upayoga hote haiN| chadmastha ke dasa upayoga kSAyopazamika hote haiM Wan aura inameM hrAsa-vikAsa tathA nyUnAdhikatA hotI rahatI hai| kevalajJAna aura kevaladarzana kSAyika aura sampUrNa hote haiN| inameM na to hrAsa-vikAsa hotA hai aura na nyuunaadhiktaa| chadmastha kA upayoga kramabhAvI hai arthAt eka samaya meM eka hI upayoga hotA hai, isa viSaya meM sabhI AcArya eka mata haiN| kintu kevalI ke upayoga ke sambandha meM tIna dhAraNAe~ haiM (1) nirAvaraNa jJAna-darzana hote hue bhI kevalI meM eka samaya meM eka hI upayoga hotA hai| jaba jJAnopayoga hotA hai taba darzanopayoga nahIM hotA aura jaba darzanopayoga hotA hai taba jA jJAnopayoga nahIM hotaa| isa mAnyatA ko kramabhAvI tathA ekAntara upayogavAda kahate haiN| isa dhAraNA +ke samarthakoM meM the jinabhadragaNi kssmaashrmnn| OM (2) dUsarI dhAraNA hai ki jaise sUrya kA prakAza aura tApa yugapat hotA hai arthAt eka hI samaya meM donoM kriyAe~ ghaTita hotI haiM vaise hI kevalajJAna aura kevaladarzana bhI yugapat hote haiN| donoM eka sAtha apane-apane viSaya kA grahaNa karate rahate haiN| isa mAnyatA ke samarthakoM meM the prasiddha tArkika AcArya siddhasena divaakr| yaha yugapad upayogavAda nAma se prasiddha hai| (3) tIsarI dhAraNA hai abhedavAdiyoM kii| inake anusAra kevalajJAna aura kevaladarzana eka rUpa ke hote haiN| jaba kisI viSaya ko grahaNa karane kA mAdhyama jJAna ho taba darzana kA pRthak astitva arthahIna ho jAtA hai| aura phira jJAna ko pramANa mAnA hai darzana ko nhiiN| kyoMki kevalajJAnI OM pratyakSa aura nirnimitta anubhava karatA hai ataH usakA darzana jJAna hI hai| isa mAnyatA ke samarthaka AcArya vRddhavAdI the| yaha abhinna upayogavAda hai| upAdhyAya yazovijaya jI ne ina tInoM mAnyatAoM kA nayoM ke AdhAra para samanvaya kiyA haiunakA kahanA hai ki RjusUtranaya se dekheM to ekAntara upayogavAda upayukta hai| vyavahAranaya se dekheM to yugapad upayogavAda ThIka hai aura saMgrahanaya se abheda upayogavAda ucita hai| vastutaH isa viSaya Wan meM matabheda ko sthAna nahIM haiN| kevalajJAna aura kevaladarzana zakyAtIta aura tarkAtIta viSaya haiM ataH ye sabhI dhAraNAe~ unheM samajhane ke prayAsoM kI bhinnatAoM se adhika kucha nhiiN| nandIsUtra kI cUrNi evaM malayagirikRta TIkA meM vistArapUrvaka yaha carcA kI gaI hai| zrI nandIsUtra Shri Nandisutra %%% %Jin Hao Bu Ye Deng %%%%Jin Jin Jin Tie Nan Fang Zi Yan Huo Yu Chang Suo De Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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A Were Se 21 POR APP an will $$$$$$FFFFFZhe $$$$Zhe 5%%%%%%%%%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting % Elaboration-Acharyas have varying opinion about upayoga 41 (indulgence) in Kewal-jnana and Kewal darshan According to the 41 Jain philosophy upayoga is of twelve types--five jnana, three ajnana # and four darshan. The details of these are--1. Mati-jnana, 2. Shrut jnana, 3. Avadhi-jnana, 4. manah-paryav-jnana, and 5. Kewal-Jnana; 1. Mati-ajnana, 2. Shrut-ajnana, and 3. Vibhang-Jnana (perverted is knowledge); and 1. Chakshu darshan (visual perception), 2. Achakshu 45 darshan (non-visual perception), 3. Avadhi darshan, and 4. Kewal 11 darshan. A stable engrossment in any one of these for some time is : called upayoga (indulgence). Except Kewal-jnana and Kewal darshan the remaining ten upayogas belong to the Chhadmasth state (state of finite cognition). A Mithyadrishti (one who is in the state of false cognition) has six types of upayogas--three ajnana and three darshan. A chhadmasth Si samyagdrishti has seven types of upayogas-four jnana and three darshan. Achhadmasth has ten types of upayogas which are kshayopashamik and there is a reduction and addition as well as 45 progress and decline in these. Kewal-jnana and Kewal darshan are 15 4 kshayik and complete; they are without any reduction and addition or 41 progress and decline. The upayoga of a chhadmasth is gradual. In other words in one samaya there is only one upayoga. All the acharyas are unanimous 55 4 on this point. However, there are three different yiews about the 45 i upayoga of a kewali 1. In spite of having absolutely unveiled knowledge and perception kewali has only one upayoga in one samaya. When there is jnanopayoga (indulgence in knowledge) there is no darshanopayoga (indulgence in perception) and when there is darshanopayoga there is ! no jnanopayoga. This belief is known as Kram Bhavi or Ekanter i Upayogavad (the school of gradual or unitary indulgence). ** Jinabhadragani Kshamashraman was among the supporters of this school. 2. The second belief is that like the light and heat of the sun i Kewal-jnana and Kewal darshan also coexist. Both indulge in their si respective subjects simultaneously. The famous logician Acharya Siddhasen Divakar was among the supporters of this school. This y belief is famous as Yugpad Upayogavad (The school of coexistant indulgence). Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ss %%FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F kevalajJAna kA svarUpa Se Yu Chang Zhan Chang %%%%Xie Xie Xiang Kewal-Jananas % % % $ % %%%% %%% % % % % %

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55555555555555555555555 46 46 467 46 467 4655555555555550 5! 6555555555555555555555555555555 Wan 3. The third belief is that of the Abhedavadis (the school of singularity). According to them Kewal-jnana and Kewal darshan are one. In other words they are the two faces of the same coin. When the medium of grasping some subject is knowledge or Jnana the separate Wan existence of perception or darshan becomes redundant. Also, only 45 jnana is accepted as authentic and not darshan As the Kewali has direct and independent experience, his darshan is jnana only. Acharya Vriddhavadi was among the supporters of this school. This belief is famous as Abhinna Upayogavad (the school of Unified Indulgence). Upadhyaya Yashovijay ji has combined these three different beliefs on the basis of Nayas. He says that if we look it from Riju Sutra naya Wan the Ekantar Upayogavad is correct. From the Vyavahar naya Yugapad Wan Upayogavad is correct and from Sangraha naya Abhed Upayogavad is correct. In fact, there are no grounds for a difference of opinion on this Wan subject. As Kewal-jnana and Kewal darshan are beyond comprehension and logic all these views are nothing but variations in efforts of understanding these concepts. This subject has been discussed in details in Nandi Sutra Churni (a type of commentary) and its Tika (another type of commentary) by Malayagiri. 43 : aha savvadavva-pariNAma-bhAva-viNNattikAraNamaNataM / egavihaM kevalaM nANaM // sAsayamapaDivAI, artha-kevalajJAna sampUrNa dravya parimANa, audayika Adi bhAva arthAt varNa, gandha, rasa Adi ko jAnane kA kAraNa hai| vaha ananta hai, zAzvata hai aura apratipAtI hai| aisA kevalajJAna eka hI prakAra kA hai| upasaMhAra CONCLUSION 43. Kewal-jnana is the means of knowing all existing substances and their manifestations and transformations including Audayik and other modes (form, smell, taste etc.). It is endless, eternal and indestructible. Such Kewal-jnana is of one type only. zrI nandI sUtra Shri Nandisutra 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 555 4 F F IN IF IF IN IS IT IF IN IF IF IF 5 Wan Wan 45 5 5 ( 160 ) 055555555555555555555555555555555550 1555 -5

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An Di Si Zong Zong Zong Zong Zong Zong Zong Zong Zong Zong Zong Zong Zong Zong Deng Deng % % % parokSa jJAna INDIRECT KNOWLEDGE % % %%% %% Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F % Ting Ting Ting Ting Ting vAgyoga aura zrUta kA varNana VAGYOGA AND SHRUT (SPEECH AND VERBALISATION) 44 : kevalanANeNa'tthe, nAuM je tattha pnnnnvnnjoge| te bhAsai titthayaro, vaijogasuaM havai sesN| se ttaM kevalanANaM se taM noindiypcckkhN| artha-kevalajJAna dvArA saba padArthoM ko dekha-jAnakara unameM se jo kucha varNana karane ke yogya hotA hai arthAt vANI dvArA abhivyakta kiyA jA sakatA hai use tIrthaMkara bhagavAna apane pravacanoM dvArA pratipAdita karate haiN| yahI vacanayoga arthAt dravya zruta hotA hai, zeSa OM zruta apradhAna hotA hai| ___isa prakAra kevalajJAna kA viSaya sampUrNa huA aura noindriya pratyakSa kA prakaraNa bhI samApta huaa| 44. After seeing and knowing all substances, Tirthankar 55 Bhagavan propagates through his discourse all what is worth describing or which can be expressed through speech. This is 4 called vachan-yoga or dravya shrut (the combination of thought $ and speech or the material manifestation of knowledge). All other shrut is insignificant. This concludes the description of Kewal-jnana and also Noindriya pratyaksh. ma vivecana-tIrthaMkara bhagavAna apane kevalajJAna se ananta padArthoM ko ananta bhAvoM ko + jAnate-dekhate haiM parantu vaha sabhI zAbdika abhivyakti ke pare haiN| ataH jo jitanA zabdoM meM . Wan abhivyakta ho sakatA ve utanA hI kahate haiN| jainadarzana ke anusAra vastutaH kevalajJAnI ke pravacana +kA kAraNa unakA kevalajJAna nahIM hai apitu vacanayoga hai jo bhASA-paryApti nAmaka karma ke udy| Chang Nan Yu Bu Yu Dang Chang Duan Ya Ya Ya Ya Ya %%% Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si parokSa jJAna ( 161 ) Indirect Knowledge Chang Yu Bu Bu Bu Sui Sui Sui Nan Chuan Nan Zheng Xie Wan Jiu Yuan %%%%%%%%Jin Jin Sui Sui Sui Nan Jiu Suo

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Winnnnnnnnnnnn 5555555555550 * se hotA hai| yaha vAgyoga dravyazruta kahalAtA hai aura jo prANI sunate haiM unake lie vahI bhAvazruta * bana jAtA hai| yahI gaNadharoM dvArA sUtrabaddha zrutajJAna hai-yahI Agama hai| Elaboration-Tirthankar Bhagavan with the help of his Kewal. 4 jnana sees and knows infinite things and infinite modes but not all 41 i come within the scope of expression. Therefore he tells only what is expressible in words. According to the Jain philosophy the inspiring cause for a discourse by a Kewal-jnani is not his omniscience but vachan yoga which manifests due to fruition of the karma known as 4 Bhasha Paryapti. This vagyoga is also called dravya-shrut and it Wan becomes bhava-shrut (the thought manifestation of knowledge) for those who listen. This alone is the Shrut-jnana organised or verbalised by the Ganadhars-this is Agam or the canons. parokSajJAna kA nirUpaNa PAROKSH-INANA 45 : se kiM taM parokkhanANaM? parokkhanANaM duvihaM pannattaM, taM jahA-AbhiNibohianANaparokkhaM, suanANaparokkhaM c| jattha AbhiNibohiyanANaM tattha suyanANaM, jattha suanANaM tattha aabhinnibohiynaannN| do'vi eyAiM aNNamaNNamaNugayAiM tahavi puNa ittha AyariA nANattaM paNNavayaMtiabhinibujjhai tti AbhiNibohiyanANaM, suNei ti suaM, maipuvvaM jeNa suaM, na maI suapuvviaa| artha-prazna-yaha parokSajJAna kyA hai ? ke uttara--parokSajJAna do prakAra kA batAyA hai--Abhinibodhika jJAna aura shrutjnyaan| hai jahA~ Abhinibodhika jJAna hai vahA~ para zrutajJAna bhI hotA hai aura jahA~ zrutajJAna hai vahA~ Abhinibodhika jnyaan| ye donoM hI anyonyAnugata haiM arthAt eka-dUsare ke sAtha rahane vAle haiN| paraspara anugata hone para bhI AcArya jana inameM paraspara bheda kA pratipAdana karate haiN| jo sAmane Aye padArthoM ko pramANapUrvaka samajhatA hai vaha Abhinibodhika (mati) jJAna hai hai aura jo sunA jAtA hai vaha shrutjnyaan| zrutajJAna matipUrvaka hI hotA hai| kintu matijJAna zrutapUrvaka nahIM hotaa| zrI nandIsUtra ( 162 ) 0555555555550 Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Shri Nandisutra

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phra 5 Where there is Abhinibodhik-jnana there also is shrut-jnana and where there is shrut-jnana there also is Abhinibodhik5 jnana. 4 #555555 45. Question - What is this Paroksh - Jnana ? Answer-Paroksh-Jnana is said to be of two typesAbhinibodhik-jnana and shrut-jnana. vivecana-pA~ca jJAnendriyoM tathA chaThe mana ke mAdhyama se prApta jJAna ko parokSajJAna kahate haiN| isakA prathama bheda hai mtijnyaan| 'mati' zabda ajJAna ke lie bhI prayukta hotA hai kintu Abhinibodhika, jo 55 mati kA hI dUsarA nAma hai, mAtra jJAna ke lie hai| yaha vaha jJAna hai jo sAmane Aye padArthoM ko indriya aura mana ke dvArA grahaNa karatA hai| zrutajJAna vaha hai jo zabda ko sunakara unheM samajhane meM sahAyaka hotA hai| ye donoM paraspara eka-dUsare ke binA astitva meM nahIM raha sakate kintu prathama matijJAna kA honA Avazyaka hai| yaha ThIka usI prakAra hotA hai jaise vastra ke astitva ke lie tAne aura bAne donoM kA sAhacarya Avazyaka hai phira bhI pahale tAnA tana jAne para hI bAnA bunA jA sakatA hai| anya zabdoM meM matijJAna kAraNa hai aura zrutajJAna usakA kArya / matijJAna kA viSaya vartamAnakAlika vastu aura zrutajJAna kA viSaya tInoM kAla hote haiN| ekendriya se lekara caturendriya taka dravya zruta nahIM hotA kintu bhAva zruta unameM bhI hotA hai / (dekheM citra 16 ) phra @ They both are interdependent or exist with each other. Even then the acharyas detail difference between them. That which understands the presented object with authentication is called Abhinibodhik-jnana or mati-jnana. And that which is listened is shrut-jnana. Shrut-jnana is acquired only with mati (intellect) but mati-jnana cannot be acquired just with shruti (hearing). 5 5 Elaboration-The knowledge acquired with the help of five sense organs and mind is known as paroksh-jnana or indirect knowledge. Its first category is mati-jnana. 'Mati' is also used for a jnana 5 (ignorance) but Abhinibodhik, another name of mati, is only used for jnana. It is the knowledge that understands things, brought before, with the help of five sense organs and mind. Shrut-jnana is that pha which understands these things by hearing about them. These two cannot exist without each other but the first requirement is matijnana. It is exactly same as for the existence of cloth, both warp and woof are necessary but still first the warp is stretched and then only woof can be woven. In other words mati-jnana is the cause and shrut- Wan Wan ( 163 ) Indirect Knowledge 50 parokSa jJAna OF 4 5 - IN A ! & IF IF 46 47 45 4 5 6 IF I For Private Personal Use Only

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@5555555************** jnana its effect.. Information of the present is the subject of matijnana whereas the subjects of shrut-jnana are all the three facets of time. In one sensed to four sensed beings there is no dravya (physical) shrut but even they have bhava shrut (thought ). ( See Illustration 16 ) 97 47 47 IF IF 5 5 5 5 5 5 5 5 5 5 5 5 IF IF 5 ! phra phra mati aura zruta ke do rUpa TWO FORMS OF MATI AND SHRUT 46 : avisesiA maI mainANaM ca maiannANaM ca / visesiA sammadiTThassa maI mainANaM, micchadiTThissa maI maiannANaM | avisesiaM suyaM suyanANaM ca suyaannANaM ca / visesiaM suyaM sammadiTThassa suyaM suyanANaM, micchadiTThissa suyaM suyaannANaM / artha - sAmAnya rUpa se mati do prakAra kA hai - matijJAna aura mati - ajJAna / vizeSa rUpa se samyagdRSTi kI mati matijJAna hai aura mithyA dRSTi kI mati mati - ajJAna hai| isI prakAra sAmAnya rUpa se zruta bhI do prakAra kA hai - zrutajJAna aura zruta - ajJAna / vizeSa rUpa se samyagdRSTi kA zruta zrutajJAna hai aura mithyAdRSTi kA zruta zruta- ajJAna hai| 46. Generally speaking mati is of two types-mati-jnana and mati-ajnana. Specifically the mati of samyagdrishti is matijnana and that of mithyadrishti is mati-ajnana. In the same way, generally speaking shrut is of two types-shrut-jnana and shrut-ajnana. Specifically the shrut of samyagdrishti is shrutjnana and that of mithyadrishti is shrut-ajnana. vivecana- mithyAdRSTi kI samajha aura pravRtti vikAragrasta hotI hai| ataH usake dvArA grahaNa kiyA jJAna duSpravRtti ke upayoga meM AtA hai| vaha satya aura mithyA donoM ko svIkAra karatA hai aura satya ko bhI mithyA meM parivartita kara detA hai| ataH mithyAdRSTi ke jJAna ko ajJAna kahA hai cAhe vaha mati ho athavA shrut| isake viparIta samyagdRSTi padArtha ke svarUpa ko pramANa aura naya Adi kI apekSA se pahacAnatA hai aura tadanusAra satya va yathArtha ko grahaNa karatA hai tathA mithyA aura ayathArtha kA tyAga kara detA hai| vaha mithyA meM se bhI dohana kara satya nikAla letA hai tathA apane jJAna kA upayoga Atmonnati tathA paropakAra ke lie karatA hai / ataH samyagdRSTi kA jJAna hI vastutaH jJAna kahalAtA hai cAhe vaha mati ho athavA zruta / zrI nandI sUtra ( 164 ) For Private Personal Use Only Shri Nandisutra 555555 55555

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kanderPDAASARAM CSCRepedia.com CREARRANTRA PASS mA ES Naditicism REATER d Abhinibodhika jJAna pA~coM indriyoM se grahaNa TICE MAR SAREEREY FREE HESAR ANA zrutajJAna akSara zruta NOTNESS anakSara zruta 16BHARA

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%%%% %%%$ $$$$$$$$$$ $EEEEEEES | 16. citra paricaya Illustration No. 16 mati-zruta jJAna 1. Abhinibodhika jJAna-sammukha Aye hue padArthoM ko pAMcoM hI indriya evaM mana kI sahAyatA se jAnanA-Abhinibodhika-matijJAna kahalAtA hai| jaise koI cakSu indriya dvArA zuka Adi kA rUpa dekhatA hai, zrotrendriya dvArA vAdya kA zabda suna rahA hai| ghrANa indriya dvArA phUloM kI sugaMdha le rahA hai| jihvA indriya dvArA Ama OM Adi kA rasa cakha rahA hai aura hAtha meM rakhI barpha kA zItala sparza bhI sparzanendriya dvArA kara rahA hai| ina sabakA jJAna indriyoM dvArA mana taka pahu~ca rahA hai| yaha matijJAna hai| ma (sUtra 45) ma 2. zrutajJAna-zabda sunakara yA akSara par3hakara mana ke dvArA jo vAcya padArtha kA jJAna bha hotA hai vaha zrutajJAna hai| jaise-eka ko pustaka kA pATha karate uccArita zabda sunAI detA hai hai, yaha akSara zruta hai| nagAr3e Adi kA zabda anakSara zruta meM ginA jAtA hai| donoM hI OM zrutajJAna meM samAviSTa haiN| (sUtra 45 tathA sUtra 73-74) Pei Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFF FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555555555555 MATI-SHRUT-JNANA 1. Abhinibodhik-jnana-To know things before one with the help of 4 five sense organs and mind is called abhinibodhik mati-jnana. For i example-Seeing form with eyes. Hearing with ears the sound of birds Fi or musical instruments. Smelling with nose the fragrance of flowers. 41 \ Tasting with tongue the taste of mango juice etc. Experiencing with hands the cold touch of ice. All this knowledge collected through the sense organs is reaching the mind. This is mati-jnana. (45) 2. Shrut-jnana--The knowledge about a thing acquired through hearing a sound or reading the alphabets is shrut-jnana. For 4 example one hears the recited text; this is Akshar shrut. The sound 41 of drums etc. is anakshar shrut. Both are included in shrut-jnana. (45 and 73-74) Zheng $$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

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Zhong Ye Lian Meng Gui Shu Lian Meng Qi Qi Qi Qi Qi Kua Yan Qi Qi Shi Zong Ying Jie Jie Duan Lan Hui ja samyagdRSTi kA jJAna dUsaroM ke lie mArgadarzana pradAna karatA hai jabaki mithyAdRSTi kA jJAna ke ma vitaNDA, vikathA, vivAda Adi ko prerita karatA hai aura Atmika dRSTi se patana kA kAraNa Ling yahA~ sahaja hI eka saMdeha utpanna hotA hai ki jaba jJAna-ajJAna donoM hI jJAnAvaraNIya karma ke OM kSayopazama se utpanna hote haiM taba samyak mithyA kA bheda kyoM ? isakA mUla kAraNa hai mithyAtva hai mohanIya karma kA udaya jisake kAraNa satya mithyA bana jAtA hai aura jJAna ajnyaan| Elaboration-The attitudes and understanding of a $ 5 mithyadrishti is perverted. Therefore the knowledge acquired by him i 5 is misused. He accepts truth as well as lie and turns truth into a lie. That is why the knowledge of a mithyadrishti is called ajnana whether it is mati or shrut. On the other hand, a samyagdrishti understands a thing with i reference to its authenticity and view points and accordingly accepts truth and reality and rejects falsity and unreality. He churns falsity and extracts truth out of it and uses his knowledge only for the development of self and others. Therefore, it is only the knowledge of 4 a samyagdrishti that is truly called jnana whether it is mati or shrut. 55 The knowledge of samyagdrishti provides guidance to others on 5 45 the spiritual path whereas the knowledge of mithyadrishti only 5 inspires controversy, vituperation, argument ctc. and causes spiritual 41 regression. Here a doubt arises-when jnana and ajnana both are caused by 4 Kshayopasham of the knowledge veiling karma why the division of 'i right and false? The root cause of this is the fruition of mithyatva 5 mohaniya karma (the karma that prevents the true perception of | reality and causes affinity for falsity) which turns truth into a lie and 15 jnana into ajnana. Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%%%%$$$$$$%$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan parokSa jJAna ( 4 ) Indirect Knowledge 4 $555Ming Si Fa Huo Sui Ye Bu Bu Jin %%%%%Jin Jin Jin Jin Jin Yu Lu 55Fen

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Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %A Wan phrajamamamamamamamamamamamamadhaWan madha9516 Abhinibothika jJAna (matijJAna) ABHINIBODHIK-JNANA (MATI-JNANA) 47 :se kiM taM AbhiNibohiyanANaM? AbhiNibohiyanANaM duvihaM paNNattaM, taM jahA-sunissiyaM ca assuyanissiyaM c| se kiM taM asuyanissiyaM? asuyanissiyaM cauvvihaM paNNattaM taM jahA uppattiyA veNaiyA kammayA paarinnaamiyaa| buddhI cauvvihA vuttA, paMcamA novlbbhi| ____ artha-prazna-yaha Abhinibodhika jJAna kyA hai ? ___uttara-Abhinibodhika jJAna (matijJAna) do prakAra kA batAyA hai-zruta-nizrita aura ashrut-nishrit| prazna-azruta-nizrita kyA hai ? uttara-azruta-nizrita cAra prakAra kA hai-(1) autpattikI, (2) vainayikI, (3) karmajA, OM aura (4) paarinnaamikii| ye cAra prakAra kI buddhiyA~ batAI gaI haiN| inake atirikta pA~cavA~ , bheda upalabdha nahIM hai| ma 47. Question-What is this abhinibodhik-jnana ? 5 Answer-Abhinibodhik-jnana (mati-jnana) is said to be of 5 two types-shrut nishrit and ashrut nishrit. Question-What is this ashrut nishrit? Answer--Ashrut nishrit is said to be of four types 4 1. Autpattiki, 2. Vainayiki, 3. Karmaja, and 4. Parinamiki. It is s " said that wisdom is of these four types; a fifth type does not Shen Chuan Sui Xie Gei Yi Si Lao Si Di Zeng Yi Yi Yi Yi Yi Xiao Di Mao Mao Duan Jin Jin Jin Bu Bu Jin Huo Deng Deng Bu Bu Bu Jin Jin Le Si Di San ; 5 exist. vivecana-zruta-nizrita vaha hai jo zruta sunane ke pariNAmasvarUpa utpanna ho| azruta-nizrita vaha hai jo binA zruta ke svAbhAvika rUpa se utpanna ho| azruta-nizrita ke cAra bhedoM kA saMkSipta + artha haiWan (1) autpattikI-kSayopazama bhAva ke kAraNa tathA zAstra abhyAsa kiye binA hI jo sahasA va sahaja utpanna ho vaha autpattikI buddhi hotI hai| zrI nandIsUtra ( 166 ) Shri Nandisutra FYuan Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Yi Yuan Yi Yi Zong Zong Zong Zong Zong Jin Jin Jin Jin Jin kA

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Baraman5555555STERSNESSHEESO (2) vainayikI-gurujanoM kI bhakti-sevA vinaya karane se utpanna ho vaha vainayikI buddhi Wan hotI hai| + (3) karmajA-zilpAdi kalAoM ke nirantara abhyAsa se utpanna ho vaha karmajA buddhi hotI hai| (4) pAriNAmikI-lambe samaya taka nirantara cintana-paryAlocanA se athavA Ayu ke paripakvaja + hone ke pariNAma se jo utpanna ho vaha pAriNAmikI buddhi hotI hai| Elaboration-Shrut nishrit means that which is acquired by 9 listening to the shrut. Ashrut nishrit is that which is acquired naturally without any help from the shrut. The four types of ashrut nishrit are briefly defined as follows-- 1. Autpattiki--That which rises suddenly, spontaneously and without studying scriptures is called autpattiki buddhi. 2. Vainayiki-That which is acquired through devotion for 9 teachers and elders or seniors, by serving them and being humble before them is called vainayiki buddhi. Wan 3. Karmaja-That which is acquired through regular practice like that of various arts and crafts. 4. Parinamiki--That which is acquired through long and continuous contemplation or as a consequence of maturity and experience is called purinamiki buddhi. FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F%s %%%%%%5FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting autpattikI buddhi kA lakSaNa ATTRIBUTES OF AUTPATTIKI BUDDHI 48 : uppattiyA buddhi puvvamadiTTa-massuya-maveiya, tkkhnnvisuddhghiytthaa| avvAhaya-phalajogA, buddhI uppattiyA naam|| artha-autpattikI buddhi-jisa buddhi ke dvArA binA dekhe aura binA sune padArthoM ke ma samyak artha kA abhiprAya tatkAla grahaNa kara liyA jAtA hai aura jisase icchita phala prApta * hotA hai use autpattikI buddhi kahate haiN| 4. 48. The wisdom that helps understand at once the correct meaning of and the information conveyed by hitherto unseen 5 and unheard of things is called autpattiki buddhi. LE+ matijJAna ( 167 ) Mati-jnana 4 $$ %% %% %%%%%%%%%%%%%Lao Si Ya Ya % %% % % $

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) 47 4 In 46 IS IN F S S S 4 5 6 - N S 55 5 5 balmbalmDuan $$$$$$ phra (1) autpattikI buddhi ke udAharaNa (1) THE EXAMPLES OF AUTPATTIKI BUDDHI artha - (1) bharata, zilA, meMDhA, kukkuTa, tila, bAlukA, hastI, agaDa kUpa, vana-khaNDa, pAyasa (khIra), atiga, patra, khADahilA ( gilaharI), pA~ca pitA / 5 49. (1) Bharat ( name of a person), The Rock, The Ram, The Cock, Til, Sand, The Elephant, The Well, The Forest, Kheer (a dessert cooked with rice and milk), Atig, Leaves, The squirrel, Five Fathers. (2) Bharat, The Rock, The Condition, The Tree, 5 The Finger-ring, The Cloth, The Chemeleon, The Crow, Stool 5 Test, The Elephant, The Jester, The Ball, The Pillar, The Kshullak, The Path, The Woman, The Husband, The Son. (3) The Bee-hive, The Seal, The Number, Nanak, The Mendicant, K Chetak - nidhan, Education of Archery, Economics, Icchamaham, Hundred Thousand. 119 11 49 : bharaha-sila-miMDha-kukkuDa- tila-bAluya-hatthi-agaDa-vaNasaMDe / pAyasa - aiA-patte, khADahilA-paMcapiyaro bharaha- sila-paNiya-rukkhe, khuDDaga - paDa- saraDa - kAya uccAre / gaya- ghayaNa-gola- khaMbhe khuDDaga-maggi-tthi - pai- putte // 2 // mahasittha- muddhi-aMke nANae bhikkhu ceDaganihANe / sikkhA ya atthasatthe icchA ya mahaM sayasahasse // 3 // (2) bharata, zilA, paNita ( pratijJa), vRkSa, khuDDaga (aMgUThI), paTa ( kapar3A), saraTa ( giragiTa), kAka, uccAra ( mala parIkSA ), gaja, ghayaNa (bhAMDa), golaka, khambha, kSullaka, mArga, strI, pati, putra / (3) madhuchatra, mudrikA, aGka, nANaka, bhikSu, ceTaka - nidhAna, zikSA-dhanurveda, arthazAstra nItizAstra, icchAmahaM zata sahasra / zrI nandI sUtra , vivecana-AgamoM tathA anya prAcIna granthoM meM tatkAla utpanna buddhi yA sUjha-bUjha ke aneka kathAnaka milate haiN| isa sUtra meM autpattikI buddhi ke udAharaNasvarUpa aise kucha kathAnakoM ke nAma saMkalita kiye haiM / ina kathAnakoM se yaha viSaya spaSTa rUpa se samajha meM AtA hai ( 1 ) bharata - ujjayinI nagarI ke pAsa naToM kA eka gA~va thA jisameM bharata nAma kA eka naTa rahatA thaa| usakI patnI kA dehAnta ho cukA thA aura vaha apane pIche eka putra chor3a gaI thI ( 168 ) Shri Nandisutra 55556

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5555555 S S S S S S S S I IS A 5 5 5 5 5 555 S IF IN IS IS phra pha zrazrA zA yA yA yA yA cArA khAyA thA sAtha meM nyAya hameM svAya nyA 100 jisakA nAma rohaka thaa| bAlaka honahAra aura prakhara buddhi thaa| apane avayaska bAlaka kI dekhabhAla tathA ghara-gRhasthI kI sa~bhAla karane ke lie bharata ne dUsarA vivAha kara liyA / bharata kI naI patnI duSTa svabhAva kI thI / vaha rohaka ko kaSTa detI thii| taMga Akara eka dina rohaka bolA- "mA~ ! Apa mujhase durvyavahAra karatI haiM, kyA yaha Apake lie ucita hai ?" yaha sunate hI vimAtA AgababUlA ho gaI aura cillAkara bolI - "duSTa ! choTe mu~ha baDI bAta karatA hai / aise duSTa ke sAtha to jaise maiM ThIka samajhaeNgI, vyavahAra karU~gI / tujhase jo vana par3e vaha kara le|" rohaka ke mana meM vimAtA kI bAta cubha gaI / vaha badalA lene kI ThAnakara upayukta avasara kI pratIkSA karane lgaa| eka dina jaba vaha apane pitA ke pAsa soyA huA thA taba acAnaka uThakara 5 bolA- "pitAjI / dekhie, koI vyakti bhAgA jA rahA hai|" bharata ke mana meM saMdeha utpanna ho gayA ki usakI strI sadAcAriNI nahIM hai| dhIra-dhIre vaha patnI se vimukha ho gayA aura usase bolanA taka banda kara diyaa| roha kI vimAtA tAr3a gaI ki ho na ho yaha rohaka kI karatUta hai ki usane apane pitA ko bhar3akA diyA hai| use sabaka mila gyaa| vaha rohaka se sneha bhare svara meM bolI - "beTA ! mujhase bhUla huI thii| bhaviSya meM maiM tere sAtha madhura vyavahAra rkhuuNgii|" rohaka kA bAla sulabha krodha zAnta ho gayA aura vaha apane pitA kA bhrama miTAne kA avasara khojane lgaa| eka dina cA~danI rAta meM vaha apanI hI parachAIM kI ora iMgita kara bolA - " pitAjI ! dekhiye koI vyakti bhAgA jA rahA hai|" bharata ne krodhita ho apane hAtha meM talavAra uThAI aura eka kadama Age bar3hA, pUchA - "kahA~ hai vaha duSTa ?" rohaka ne phira apanI chAyA kI ora izArA karake kahA - " yaha rhaa|" chAyA dekha bharata ko apanI bhUla mAlUma par3I, apane kiye para pazcAttApa huA aura usane patnI se kSamA mA~ga pUrvavat madhura vyavahAra Arambha kara diyA / buddhimAn rohaka ne socA -vimAtA antataH vimAtA hI hai / kahIM mere vyavahAra se kruddha ho badalA lene kI nIyata se kisI dina mujhe viSa na de | ataH vaha sadA apane pitA ke sAtha hI rahane lgaa| unhIM ke sAtha khAtA, pItA va sotA / eka dina kisI kAryavaza bharata ko ujjayinI jAnA thaa| rohaka bhI pitA ke sAtha gayA / bAlaka rohaka nagarI kA vaibhava aura saundarya dekha mugdha ho gayA aura ghUma-ghUmakara nagarI kA pUrA mAnacitra apanI smRti meM baiThA liyaa| jaba gA~va lauTane kA samaya huA to bharata ne rohaka ko sAtha liyA aura nagarI ke bAhara niklaa| nagarI ke nikaTa hI kSiprA nadI ke taTa para Ate-Ate bharata ko kucha yAda AyA ki vaha kucha bhUla gayA hai, aura vaha rohaka ko nadI taTa para baiThAkara punaH nagarI meM gyaa| rohaka nadI ke taTa kI bAlU meM khela hI khela meM ujjayinI kA mAnacitra banAne lgaa| kucha samaya meM usane mahaloM sahita sampUrNa nagarI kA mAnacitra jaisA kA taisA banA diyaa| saMyogavaza usI samaya nagarI kA rAjA ghUmate hue udhara aayaa| calate-calate vaha rohaka ke nikaTa pahu~cA aura jaise hI mAnacitra para paira rakhane ko huA rohaka ne use roka diyA - " mahAzaya ! isa mArga se na jAyeM / " matijJAna ( autpattikI buddhi ) ( 169 ) hI 1 5 46 47 46 6 5 4 45 46 47 4 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Mati-jnana (Autpattiki Buddhi) 55 456 45 46 47 45 5 5 5 5 555 555545555

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- 4 F S S IN F S S - 4 F -5 5 5 5 5 5 5 5 5 5 5 5 ! ! ! ! ! ! ! ! !5 5 5 5 n 5 5 5 5 5 5 5 5 5 5 5 5 Wan rAjA cauMkakara bolA- "kyoM ? kyA bAta hai bhAI ?" yaha suna rAjA ne kautUhalapUrvaka rohaka dvArA banAye mAnacitra ko dhyAna se dekhA / vaha ThagA-sA raha gayA aura socane lagA- yaha choTA-sA bAlaka bar3A medhAvI lagatA hai| isane nagara bhramaNa karake 55 hI pUrA mAnacitra banA diyaa| mere cAra sau ninyAnave maMtrI haiN| yadi unakA mukhiyA isa bAlaka kuzAgra buddhi vAlA mahAmaMtrI ho to rAjya kA kitanA vikAsa ho / kintu pahale isakI parIkSA lenI caahie| rAjA ne rohaka kA paricaya va gA~va kA nAma pUchA aura nagara kI ora lauTa gayA / kucha dera meM bharata lauTa AyA aura rohaka ko sAtha le apane gA~va calA AyA / rohaka - " mahAzaya, yaha rAjabhavana hai / yahA~ binA rAjAjJA ke koI praveza nahIM kara sakatA / " jaisA rAjA yaha ghaTanA bhUlA nahIM aura usane rohaka kI buddhi parIkSA kA prabandha kara diyaa| (2) zilA - rAjA ne sabase pahale rohaka ke gA~va vAloM ko bulAyA aura kahA - " tuma loga milakara eka aisA maNDapa banAo jo rAjA ke yogya ho aura use gA~va ke bAhara paDI vizAla zilA se Dhako / para dhyAna rahe zilA ko vahaoN se na ukhADA jAye / " rAjA kI AjJA suna naTa apane gA~va lauTa Aye aura cintA meM par3a gaye - " maNDapa to banA deMge para zilA ko uThAe binA maNDapa para kaise rkheNge|" yaha vicAra-vimarza cala hI rahA thA ki rohaka apane pitA ko bhojana ke lie bulAne vahA~ pahu~cA / usane naToM kI vAteM sunI aura unakI cintA ko tatkAla samajha gyaa| gA~va ke bar3oM kI ora dekhakara vaha bolA- " Apa itanI choTI-sI bAta ko lekara vyartha cintA kara rahe haiN| maiM abhI ApakI cintA miTA detA hU~ / " se hairAna ho mukhiyA ne bAlaka rohaka se upAya puuchaa| rohaka ne samajhAyA - "sarvaprathama Apa zilA kucha dUra cAroM ora kI bhUmi ko khoda DAlo / zilA ke cAroM ora usake nIce aise stambha khar3e kara stambhoM do jina para zilA Tika jaae| isake bAda zilA ke nIce kI miTTI nikAla do| aMta meM ko jor3atI huI sundara dIvAreM khar3I kara do| isa prakAra maMDapa bhI taiyAra ho jAegA aura zilA ko haTAnA bhI nahIM par3egA / " gA~va vAle bar3e prasanna hue aura usake nirdezAnusAra sundara maNDapa taiyAra kara diyaa| kArya pUrNa hote hI ve garva sahita rAjA ke pAsa gae aura sUcanA dI ki "unake kathanAnusAra maMDapa taiyAra ho gayA hai / jaba cAhe nirIkSaNa kara leN| " rAjA ne Akara maMDapa dekhA aura prasanna hokara pUchA - " tumheM maMDapa banAne kI yaha vidhi kisane sujhAI ?" grAmINoM ne eka svara meM rohaka kA nAma liyA aura usakI buddhi tathA caturAI kI prazaMsA kii| rAjA ko isI uttara kI apekSA thI / usane bhI rohaka kI prazaMsA kI aura lauTakara dUsarI parIkSA kI yojanA banAne lagA / zrI nandI sUtra ( 170 Shri Nandisutra phra 5555555555555555555555555

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Sameernmesne KERAMBRAHAMAKES SAMAARLIENT alee CHHATSAROO - rAjA kA Adeza POST.. zilA maMDapa ka Hastesesearsmarahintamaresamta HEA / NEERSEPTETTER bhayabhIta meMDhA ARRE-ROHIT kurkuTa-yuddha-zikSaNa

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Mo Ya Ya %%% % %% % %%%%%Wei Nan Nan %%%%%%%%%%%%%% 17. citra paricaya Illustration No. 17 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFF autpattikI buddhi ke dRSTAnta OM rohaka kI autpattikI buddhi 1. rAjA kA Adeza-sainikoM ne gA~va vAloM ko rAjA kA Adeza sunAyA ki isa zilA ko binA haTAye sabhA-maNDapa banA diyA jaaye| 2. zilA-maNDapa-taba naTaputra rohaka ne batAyA-zilA ko cAroM tarapha se khodakara stambha + lagAkara nIce kI bhUmi khoda do| yaha maNDapa banakara taiyAra ho gyaa| 3. bhayabhIta meMDhA-rAjA ne Adeza diyA ki isa meMr3he ko khUba khilAo, parantu vajana ma eka rattIbhara bhI nahIM bar3hanA caahie| gA~va vAloM ne rohaka se pUchakara sAmane piMjare meM bAgha 5 lAkara bA~dha diyaa| usake bhaya se meMr3hA sadA bhayabhIta rahane lgaa| vajana nahIM bddh'aa| 4. kukkuTa yuddha-phira rAjA ne AjJA dI-hamAre akele murge ko lar3anA sikhaao| rohaka ne batAyA-murge ko darpaNa ke sAmane akelA chor3a do| apanI chAyA se hI lar3atA huA lar3AkU bana jaayegaa| yaha saba rohaka kI autpattikI buddhi ke kAranAme the| (sUtra 49 kA dRSTAnta) EXAMPLES OF AUTPATTIKI BUDDHI ... of Rohak 1. King's order-The soldiers conveyed-Make a pavilion without 5 shifting the rock. 2. The pavilion-Rohak advised--Dig all around the rock, erect pillars to support the rock and excavate the sand from under the rock. 5 The pavilion is ready. 3. Ram under terror-The king ordered to amply feed the ram. But 4 its weight should not increase. Under Rohak's instructions, the villagers brought a caged tiger and placed it before the ram. i Terrorized by the tiger the ram did not add to its weight in spite of being fed amply. 4. The fighting cock--The next order of the king was to train his 4 45 cock to fight without the aid of another cock. Rohak advised to leave the cock before a thick mirror. It will become a fighting cock with the help of its own image. 4. These were the miracles of Rohak's autpattiki Buddhi. (Example Wan from 49) Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ))) ) ja)))) 55555555555555555555558

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mammerPoPERCICC TETSTRamannanvar Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (3) miNDha (meMDhA)-rohaka kI dUsarI parIkSA ke lie rAjA ne gA~va vAloM ke pAsa eka meMDhA 9 bhejA aura AjJA dI ki pandraha dina taka meMDhe ko sa~bhAlakara rakhA jAe parantu jaba use lauTAyA jAe to usakA bhAra na bar3hA huA ho na ghaTA huaa| ___gA~va vAle phira cintita ho gae-"yadi ise acchA bhojana diyA to hRSTa-puSTa ho jAegA aura # bhUkhA rakheMge to kSINa ho jaaegaa|" jaba unheM koI upAya nahIM sUjhA to unhoMne rohaka ko bulAkara OM puuchaa| rohaka ne jhaTa se upAya sujhA diyA aura tadanusAra eka bAgha ko pakar3akara piMjare meM baMda kara diyaa| usa piMjare ke sAmane meMDhe ko eka per3a se bA~dha diyA aura use peTabhara acchA bhojana diyA gyaa| pandraha dina bAda meMDhe ko rAjA ke pAsa bheja diyaa| rAjA ne jaba meMDhe ko tulavAyA to yaha dekha cakita raha gayA ki meMDhe ke bhAra meM tanika bhI parivartana nahIM haA thaa| taba usane upAyaWan batAne vAle ke viSaya meM puuchaa| yaha caturAI bhI rohaka kI dena thI yaha jAnakara rAjA saMtuSTa OM huaa| H (4) kukkuTa (murgA)-kucha dinoM ke bAda rAjA ne naToM ke pAsa eka murgA bhejA aura yaha OM kahalavAyA ki yaha murgA laDanA nahIM jaantaa| ise lar3anA sikhAyA jAe kintu kisI bhI anya murge kA upayoga nahIM kiyA jaae| isa bAra bhI gA~va vAloM kI asamarthatA dekha rohaka ne upAya btaayaa| usane eka bar3A aura ma moTA darpaNa ma~gavAkara murge ke sAmane rakhavA diyaa| isa darpaNa meM jaba murge ne jhAMkA to use eka anya murgA dikhAI diyaa| pahale to vaha cakita huA aura phira dhIre-dhIre coMca mAra-mArakara lar3ane lgaa| kucha hI dinoM meM vaha pUrI taraha laDAkU bana gyaa| rAjA yaha saba samAcAra jAna prasanna huaa| (dekheM citra 17) Elaboration-In the Agams are found numerous stories about 5 spontaneous wisdom and intelligence. In this verse are listed titles of some such stories given as examples of autpattiki buddhi. The topic can be easily and clearly understood with the help of these stories-- ____ 1. Bharat-Near the city of Ujjaini there was a village of acrobats, where lived an acrobat named Bharat. Leaving a son behind, his wife had died. His name was Rohak. He was a prodigious 15 and sharp witted child. To provide proper care to the infant and look after the household, Bharat married again. Wan Bharat's new wife was a wicked woman and she tortured Rohak.Wan pha Fed up with this treatment Rohak one day said "Mother ! You ill-+ treat me, is it becoming of you ?" The step-mother got infuriated at * these words and shouted-"Rascal ! So small and still a loud mouth. IF f will treat a rascal like you as I wish. Do what you like." - matijJAna (autyattikI buddhi) ( 171 ) Mati-jnana (Autpattiki Buddhi) $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Ting Ting Ting Ting Ting Ting Ting Ting 55555 4.95 TTT Mi Yi Yi Yi Yi Yi Yuan Kai Hui Deng Deng Deng Deng %%%%%%%% % $ The words of his step-mother acted like a sting and Rohak resolved to take revenge. He waited for an opportune moment. One Si night when he was sleeping near his father, he suddenly got up and 5 fi said-"Father, look ! Someone is running away." A shadow of doubt crept into Bharat's mind that his wife was not true to him. Slowly he distanced from his wife and even stopped talking to her. Rohak's step-mother understood that all this was his doing. He had provoked his father against her She got her lesson. She spoke to 4 Rohak affectionately-_"Son, I had committed a mistake. In future I 55 47 will improve my behaviour and shower my love on you." Rohak's si childish anger was pacified and he looked for an opportunity to remove his father's doubt. One moonlit night he pointed at his own shadow and said-"Father ! Look someone is running away." Bharat Si was filled with anger. He drew out his sword, took a step and asked "Where is that rogue?" Rohak innocently pointed at his own shadow and said--"Here." When Bharat saw the shadow he realised his mistake. repented on his behaviour and asked his wife's pardon. The couple resumed the normal marital behaviour. Intelligent Rohak thought"A step-mother is after all a step-mother. She may get angry at me due to some mistake of mine and may poison me some day to take revenge." Therefore he spent all his time with his father. He ate with his father and slept with him as well. One day Bharat had to go to Ujjaini on some errand. Rohak also \i went with him. The little boy was enchanted with the beauty and grandeur of the city and roaming around the streets he memorised the plan of the city. When it was time to return home Bharat took is Rohak with him and came out of the city. When they reached the 4 banks of the nearby Kshipra river, Bharat remembered that he had 4 forgotten something. He asked Rohak to sit down at the riverbank 41 and returned to the city. 5. Rohak started playing with the sand and started making a model i 4 of Ujjaini. Soon he made a complete scale model of the city including Si its palaces. Coincidentally the king passed that way. When he arrived where Rohak had made the city in the sand and was about to step on the model Rohak stopped him-"Sir ! Please don't step on this road." // zrI nandIsUtra ( 898 ) Shri Nandisutra 49595441451 455 456 4515555555551414 4155555555441415144 41 41 41 41 555 514450 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 44 5555555 445 44 55 5555 441

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ACFEKKK 5555555555555555555555555555555 LE LE LE LE LE LE LS555555555555555555 Taken by surprise the king asked, "Why? What is the matter son ?" Rohak-"Sir! This is the king's palace. Nobody is allowed to enter without the king's permission." With curiosity the king carefully looked at the model made by Rohak. He was astonished at what he saw, and thought-"This little boy is highly intelligent. He has wandered around the city and made this scale model. I have 499 ministers. If I have a sharp witted prime minister as their chief my kingdom will make tremendous progress. But first I should test him." The king inquired about the boy's name and address and returned to the city. A little later Bharat came and left for his village with Rohak. The king did not forget this incident and made necessary arrangements for assessing Rohak's wisdom. 2. The Rock-First of all the king summoned the villagers from Rohak's village and asked them to make such a pavilion that suits the king's grandeur and then cover it with the giant rock lying outside the village. But the condition is that the rock should not be dug out from that place. The acrobats returned to there village and were deeply worried"There is no problem in erecting a pavilion but how to place the rock over it without lifting it up." While they were deliberating thus, Rohak arrived there to call his father for dinner. He heard the exchange between the elders and at once understood there problem. Looking at the elders he said "You are unnecessarily bothering yourselves with this small problem. I will free you of your worries just now." The astonished chief asked boy Rohak about his solution. Rohak explained-"First of all you clear some land by digging out the sand around the rock Then erect strong pillars under its edges all around. The pillars should be strong enough to take the weight of the rock. Now excavate out all the sand from under the rock and fill the gaps between the pillars with beautifully designed walls. The pavilion will be ready without removing the rock from where it rests." The villagers were pleased. They constructed a beautiful pavilion following Rohak's instructions. When the job was completed they 5 matijJAna ( autpattikI buddhi ) ( 173 ) 0555555555555555555 Mati-jnana (Atpattiki Buddhi) 555555555555555555555555555555555555555555

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Lu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$Duan Duan De Xian Jian Ting Ting Ting Ting Si Si De 5 7 De Jian Ting Zhu Ting Yan De Chang Suo went to the king and with pride informed him that they had made a pavilion following the king's instructions. He could come and inspect 99 it at his convenience. 16 The king came and saw the pavilion and was much pleased. He 5 asked-Who advised you how to make this pavilion ?" The villagers uttered Rohak's name in one voice and acclaimed his 55 wisdom and intelligence. The king expected this reply. He also $ praised Rohak and returned to plan another test. 3. The Ram-For Rohak's second test the king sent a ram to the 5 yillagers with instructions that it should be kept in the village with 55 all necessary care so that when it is returned it should neither have 445 4 gained nor lost any weight. The villagers again got worried-If we give it rich food it will gain 4 weight and if not it will loose." When they failed to find a solution si they called Rohak and asked his advise. Rohak at once provided a solution. Accordingly a tiger was caught and put in a cage. In front of the cage the ram was tethered to a tree and fed richly and in abundance. A fortnight later the ram was sent back to the king. $ When the king got the ram weighed he was surprised to see that there was no change in its weight. When he asked about the person who did the trick, he was pleased to know that this clever solution was also provided by Rohak. $ 4. The Cock-A few days later the king sent a cock to the s villagers with a message that it does not fight. It should be trained to fight but without using another cock. This time also Rohak provided the solution when he saw the 4 4 elders unable to find one. He arranged for a large and thick mirror and placed it before the cock. When the cock looked into the mirror it found another cock looking back at it. At first it was surprised but 5 soon it started pecking at its own image. In a few days it became a fully trained fighting cock. The king was pleased to get the news. (See 4 Illustration 17) OM (5) tila-kucha dina bIte to rAjA ne naToM ko apane darabAra meM bulAyA aura tiloM ke eka Wan + bar3e-se Dhera ko iMgita kara kahA-"isa Dhera ke tiloM ko gine binA hI batAnA hai ki ye kitane tila haiN| adhika samaya nahIM laganA caahie|" zrI nandIsUtra (298) Shri Nandisutra $% % %%%% %%%Sui Sui Sui Sui 5Sui 5Sui Ya Chi %%%%%%%%% Hu Hu Hu Hu Yu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F AssssssFTing Ting Ting Ting Ting Ting

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Yan Fu Lu Lu Nuo Jue Zhao Pian Yi Yi Qin Deng Xu Liu Yi Yi Yi Yi Yi Yi Yi Yi Yi Yi Yuan Hui naTa kiMkartavyavimUr3ha ho ge| tatkAla eka vyakti ko rohaka ke pAsa daudd'aayaa| rohaka ne use ma samajhAkara vApasa bheja diyaa| lauTakara usane kahA-"mahArAja, hama gaNita ke vidvAn nahIM haiN| tiloM ma kI saMkhyA itanI vizAla hai ki use kahanA hamAre lie saMbhava nahIM hai| phira bhI hama usa saMkhyA - ko upamA dekara Apako batAte haiM-ujjayinI nagarI kI sIdha meM Upara AkAza kA jo bhAga hai / OM usameM jitane tAre dikhAI dete haiM ThIka utanI hI saMkhyA ina tiloM kI hai|" rohaka kI buddhimattA se Wan pha eka bAra punaH rAjA prabhAvita huaa| ma (6) bAluka-rAjA ko rohaka kI ina parIkSAoM meM Ananda Ane lgaa| isa bAra usane naToM se kahA-"tumhAre gA~va ke bAhara jo TIle ke TIle bAlU hai vaha bahuta sundara hai| eka kAma kro| usa bAlU kI eka lambI rassI banAkara hameM lA do|" / ka isa bAra to naToM ke prANa hI nikala ge| aisA asaMbhava kAma to zAyada rohaka ke basa kA bhI na ho| phira bhI ve rohaka ke pAsa samasyA ke nidAna ke lie ge| rohaka sIdhAsAdA buddhimAn OM hI nahIM catura bhI thaa| usane tatkAla eka upAya batA diyaa| naToM kA mukhiyA rAjA ke pAsa Akara bhare daravAra meM bolA-''mahArAja ! hama to naTa haiN| Wan baoNsoM aura rassiyoM para nAcate haiN| rassI banAnA to hameM nahIM AtA para hama yaha avazya jAnate haiM : ki rassiyA~ aneka prakAra kI banAvaTa kI hotI haiN| hama pUrI lagana se ApakI icchApUrNa karane ko tatpara haiN| Apa basa itanA-sA kaSTa kIjie ki apane bhaNDAra se reta kI rassI kA eka choTA-sA maTukaDA namUne kA hameM dilavA dIjie jisase hama vaisI kI vaisI rassI vanAkara le aaveN|" rAjA niruttara ho gayA aura rohaka kI caturAI para mugdha bhii| (7) hastI-tatpazcAt eka dina rAjA ne eka bUr3he maraNAsanna hAthI ko naToM ke gA~va meM bheja diyaa| AjJA dI ki "usa hAthI kI bhalI prakAra sevA kI jAe aura pratidina kSema-kuzala ke OM samAcAra bheje jaaeN| jisa dina kisI ne yaha samAcAra diyA ki hAthI mara gayA hai, sabako daNDa diyA jaaegaa| OM bhayabhIta gA~va vAle phira rohaka ke pAsa phuNce| rohaka ne sArI bAta samajhakara AzvAsana diyA-"Apa loga hAthI ko khurAka dete rheN| bAkI jo hogA vaha maiM ThIka kara luuNgaa|'' saMdhyA ko hAthI ko yathocita zreSTha AhAra diyA gayA kintu phira bhI vaha rAta nahIM nikAla skaa| loga Dara Wan ge| kintu rohaka ne Akara unheM DhADhasa ba~dhAI aura Avazyaka nirdeza de die| - gaoNva vAle rAjA ke pAsa jAkara bole-"mahArAja / Aja hAthI na kucha khAtA hai, na pItA hai, OM na uThatA hai aura na hI koI ceSTA karatA hai| aisA lagatA hai ki vaha saoNsa bhI nahIM le rhaa|" rAjA ne krodha darzAkara U~ce svara meM kahA-"to kyA hAthI mara gayA?' naTa vole-prabhu ! hama aisA kaise kaha sakate haiM, yaha vAta to Apa hI kaha sakate haiN|'' rAjA eka bAra phira rohaka kI kuzAgra buddhi se camatkRta ho cupa raha gyaa| gA~va vAle prasanna ho lauTa aae| matijJAna (autpattikI buddhi) ( 175 ) Matijnana (Autpattika Buddhi) 0555555555555555555555555550 6FFFFFFFFFFFTing FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting SSSuo Lue Pian F%FS Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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LEELSES HISHRAIGAL L ERTMEEHLE RELEAGLEMARALE LEEME REME- (8) agaDa-kUpa-phira eka avasara dekha rAjA ne naToM ke pAsa eka saMdeza bhejA-"tumhAre gA~va Wan ke kue~ kA jala bar3A mIThA aura zItala hai| usa kue~ ko hamAre pAsa bheja do anyathA daNDa ke - bhAgI bnoge|" rAjA kI aisI asaMbhava-sI maoNga ne gA~va vAloM ko eka bAra phira bhayabhIta kara diyaa| kintu unake pAsa rohaka kA sahArA thaa| usI se upAya puuchaa| ve rAjA ke pAsa pahuMce aura boleWan "mahArAja ! Apa kI AjJAnusAra hamane apane kueM ke pAsa jA use nagara meM Apake pAsa Ane 9 ko bahuta smjhaayaa| kintu vaha bahuta hI saMkocI aura bhIrU hai, sAtha hI zaMkAlu bhii| vaha hama para vizvAsa karane ko hI taiyAra nahIM hai ki Apa use bulA rahe haiN| Apase anurodha hai ki nagara ke Wan kisI kue~ ko hamAre gA~va meM grAma-kUpa ko samajhAne bhijavA deveN| hameM pUrA vizvAsa hai ki grAma-kUpa apane sajAtIya baMdhu kI bAta para vizvAsa kara tatkAla usake sAtha yahA~ calA OM aaegaa|'' rAjA muskarAkara cupa rhaa| vaha samajha gayA yaha saba rohaka kI catura buddhi kA khela hai| isa prakAra hara parIkSA ke sAtha rAjA kA rohaka ke prati AkarSaNa bar3hatA gayA aura use OM Ananda Ane lgaa| (9) vana-khaNDa-kucha dinoM kA antara dekara rAjA ne eka aura AjJA bhejI-"tumhAre gA~va ke ma pUrva meM jo vana-khaNDa hai use pazcima meM kara do|" __gA~va vAle sadA kI taraha phira rohaka kI zaraNa meM ge| usane kahA-"yaha to baccoM kA khela Wan hai| apanA gaoNva to choTA-sA hai| DerA-DaNDA uThAkara hama gA~va ko hI vana ke pUrva meM basA dete haiN| vana-khaNDa svataH hamAre pazcima meM ho jaaegaa| nayA gA~va basAkara rAjA ko sUcanA bheja dI gaI ki usakI AjJA kA pAlana kara diyA gayA hai| rAjA ne Akara dekhA aura mana hI mana rohaka kI ma prazaMsA kara lauTa gyaa| Wan (10) pAyasa-eka dina anAyAsa hI rAjA ne naToM ke mukhiyA ko bulAkara AjJA dI-"binA + Aga ke khIra pakAkara hamAre lie bhejo|" OM naToM ne phira rohaka kA sahArA liyaa| usane batAyA-"cAvaloM ko pahale pAnI meM bhigokara + rakha do phira unheM nikAlakara dUdha se bharI degacI meM DAla do| cUne kA eka Dhera banA usameM DegacI ko rakhane kI jagaha banAo aura DegacI ko jamAkara rakha do| phira cUne meM pAnI DAla do| cUne ma aura pAnI ke mela se utpanna tIvra tApa se khIra paka jaaegii|" hai gA~va vAloM ne rohaka ke batAe upAya se khIra banAkara rAjA ke pAsa bheja dii| rAjA svAdiSTa jakhIra khA Anandita huaa| jaba usane khIra banAne kA upAya sunA to rohaka kI kuzAgratA para mohita ho gyaa| + (11) atiga-agalI bAra rAjA ne rohaka ko hI apane pAsa bulAkara kahA-'merI AjJA kA pAlana karane vAlA bAlaka mere nirdezAnusAra mere pAsa aave| Ate samaya ina niyamoM kA pAlana zrI nandIsUtra ( 176 ) Shri Nandisutra 055555555555555555550 CPian Si Chang Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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85 5 5 5 55 5 5 5 55 5 5 5 5 5 5 5 6 7 IF ! ! ! ! ! !k t Li Che An 455 kare- vaha na zukla pakSa meM Ave na kRSNa pakSa meM, na dina meM Ave na rAta meM, na dhUpa meM Ave na chAyA meM, na AkAzamArga se Ave na bhUmi se, na mArga se Ave aura na unmArga se, na snAna karake Ave aura na hI binA snAna kie| kintu use AnA avazya hai / " rAjA kI yaha asaMbhava -sI niyamAvalI suna sArI rAjyasabhA meM sannATA chA gayA / saba yahI soca rahe the ki isa niyama se rAjA ke pAsa AnA to vayaska aura anubhavI vyakti ke lie bhI saMbhava nahIM phira bAlaka kI to bAta hI kyA / kintu rohaka nizcinta thA / vaha sahaja bhAva se apane gaoNva lauTa gayA / agalI amAvasyA aura ekama ke saMdhi samaya se kucha pUrva usane kaMTha taka snAna kiyA aura saMdhyA ke samaya sira para cAlanI kA chatra dhAraNakara, eka meMDhe para baiThakara gADI ke pahiyoM ke bIca ke mArga se rAjA ke pAsa cala diyaa| rAjA ko bheMTa dene hetu rAste meM se miTTI kA eka lA 5. uThA liyaa| 555555555555555555555550 rAjA ke pAsa pahu~ca usane yathocita rIti se abhivAdana kiyA aura batAyA ki kisa prakAra usane rAjA ke batAe niyamoM kA pAlana kiyA isake bAda usane rAjA ko miTTI kA DhelA bheMTa kiyaa| rAjA ne cakita ho pUchA - " yaha kyA hai ?" rohaka ne vinayapUrvaka uttara diyA- "mahArAja ! Apa pRthvIpati haiM, ataH maiM ApakI sevA meM pRthvI lAyA huuN|" rAjA prasanna huA aura usane rohaka ko apane pAsa rahane ko khaa| gA~va vAle prasanna hokara lauTa ge| rAta meM rAjA ne rohaka ko apane nikaTa hI sulA liyaa| dUsare prahara meM rAjA kI nIMda khulI to usane kahA - "rohaka ! jAga rahe ho yA so rahe ho ? rohaka ne tapAka se uttara diyA- " jAga rahA hU~ mahArAja !" " 'kyA soca rahe ho ?" "maiM soca rahA hU~ ki bakarI ke peTa meM gola-gola mIMganiyA~ kaise bana jAtI haiM ? " rAjA ko koI uttara nahIM sUjhA to usane rohaka se hI pUchA - " kyA socA? kaise banatI haiM ? " "mahArAja ! bakarI ke peTa meM saMvarttaka nAmaka eka vizeSa prakAra kI vAyu hotI hai, usI ke prabhAva se mIMganiyA~ gola bana jAtI haiN|" yaha kahakara rohaka so gyaa| (12) patte - rAtri ke tIsare prahara meM rAjA ne phira pukArA - "rohaka jAga rahe ho ?" " jAga rahA haeNU, svAmI !" soca rahe ho ?" "kyA "maiM soca rahA haeNU ki pIpala ke patte kA DaMThala bar3A hotA hai yA zikhA ?" ( 177 ) matijJAna ( autpattikI buddhi ) For Private Personal Use Only Mati-jnana (Autpattiki Buddhi) phaka

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SEAREFERTILESSFESSELFLFIELESSEURSA CASTESEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEERA rAjA saMzaya meM par3a gyaa| usane rohaka se pUchA-"kyA nirNaya kiyA?" "jaba taka zikhA kA kucha bhAga sUkhatA nahIM taba taka donoM barAbara hote haiN|" uttara dekara 5 rohaka phira so gyaa| ___(13) gilaharI (khAr3ahilA)-cauthe prahara meM phira rAjA ne pukArA-"rohaka ! kyA soca rahe ho?" ___ "mahArAja, gilaharI kI pU~cha usake zarIra se bar3I hotI hai yA choTI?" "kyA samajha meM AyA?" "rAjan, donoM barAbara hote haiN|" (14) pA~ca pitA-rAta bIta gii| pau phaTane para jaba maMgala vAdya bajane lage to rAjA kI nIMda ke 4 TUTI kintu rohaka gaharI nIMda meM soyA rahA? rAjA ke pukArane para bhI jaba vaha nahIM uThA to 5 rAjA ne apanI char3I se use koNcaa| rohaka jAgA to rAjA ne phira pUchA-"kyoM rohaka ! aba kyA OM soca rahe ho?" ___ "mahArAja ! maiM soca rahA thA ki Apake pitA kitane haiM ?" yaha anargala bAta suna rAjA ko pahale to krodha AyA para use rohaka kI buddhimattA para 5 vizvAsa ho cukA thA, ataH zAMta hokara pUchA-"tumhIM batAo mere kitane pitA haiM ?" rohaka ne gaMbhIra svara meM kahA-"mahArAja ! Apake pA~ca pitA haiN| rAjA ne Azcarya ke sAtha pUchA-"kyA? batAo kaise?" rohaka bolA-"eka to vaizravaNa (kubera), kyoMki Apa kubera ke samAna udAra citta haiN| dUsarA pitA hai cANDAla, kyoMki zatruoM ke lie Apa cANDAla ke samAna krUra haiN| tIsarA hai dhobI, kyoMki jaise dhobI gIle kapar3e nicor3akara sArA pAnI nikAla detA hai vaise hI Apa bhI rAjadrohI tathA dezadrohiyoM kA sarvasva hara lete haiN| cauthA hai bicchU, kyoMki bicchU jaise DaMka mArakara dUsaroM ko pIr3A detA hai vaise hI char3I kI noMka se koMcakara Apane mujhe pIr3A pahu~cAI hai aura Apake E pA~caveM pitA haiM Apake apane pitA, pUrva mahArAja, kyoMki Apa unake hI samAna nyAyapUrvaka prajA 5 kA pAlana kara rahe haiN|" rAjA isa vizleSaNa ko suna daMga raha gyaa| nitya kriyAoM se nivRtta ho vaha apanI mAtA ke ke pAsa gayA aura praNAma kara rohaka kI kahI bAteM btaaiiN| rAjamAtA ne kahA-"putra ! saMbhavataH rohaka ThIka hI kahatA hai| yadi merA vikArapUrvaka kisI ora dekhanA tere saMskAroM kA kAraNa hai to rohaka kI batAI bAteM ThIka haiN| jaba tU garbha meM thA taba eka dina maiM kubera kI pUjA karane gaI thii| lauTate samaya mArga meM eka dhobI aura eka cANDAla ko dekhaa| mahala meM pahuMcI to eka kone , meM bicchU yugala ko rati-krIr3A meM saMlagna dekhaa| isa pUre samaya meM merA mana vikArI avasthA meM thA , zrI nandIsUtra ( 178 ) Shri Nandisutra SHEHEEmamamamamamamayyy16 %%Jin Jin Jin Qi Yi Yi Yi Yuan Yan Liao Liu Duan Duan Yi Kai Zhan Yi Yi Mao Yi Deng Deng Jie Nan Ming Lan Chang Guan %Bu Bu Bu Bu Bu 5Fen SSFERE

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6 45999544545541 950 De Yao Jin Jin Jing Yan Jing Yan Ti Yan Yi Yi Yi Yi Yi Yi Yi Yi Liu Yao Yi Yi Yi Yi Yi Lian Yi Kua Bu Bu Jie Si Di 55% 55 55 55646 Zhong Gong Yu Gong Lao Dong Duan Duan Duan Duan Duan Gei Lao Si Si Deng Deng Deng Deng Fen Fen Fen Duan Duan Duan Zhu Jin E aura vaisI hI bhAvanAe~ mana meM uTha rahI thiiN| unhIM kA prabhAva tujha para huA hai| vaise tumhAre janaka i 5 rAjA rohaka kI adbhuta buddhi ke camatkAroM se abhibhUta ho gyaa| rAjyasabhA meM pahu~ca usane rohaka ko mahAmaMtrI ke pada para niyukta kara diyaa| 5. Sesame Seeds--When some days passed the king called the acrobats to his court and asked pointing at a large heap of sesame seeds--"Without counting and taking much time tell me how mane 45 seeds are there in this heap." The acrobats were dumb struck. They at once sent a messenger to e Rohak. He sent the messenger back with necessary instructions. Ons reaching the court the messenger said to the king--"Sire, we have very little knowledge of arithmetic. The number of seeds in this heap is so large that it is beyond the numbers we know. However, we can convey it to you by using a metaphor. The total number of stars that can be seen in the patch of sky right above the city of Ujjaini is 15 exactly equal to the number of seeds in this heap." The king was once again impressed by Rohak's wisdom. 6. Sand-The king started enjoying these tests he arranged for 5 Rohak. This time he asked the acrobats----"The sand of the dunes outside your village looks beautiful. Do one thing, make a long rope of 5 that sand and bring it for me." This time the acrobats were filled with fear for their life. This impossible task appeared to be even beyond Rohak's wisdom. 96 However, they still went to Rohak for solution. Rohak was not just a si simple minded intelligent person, he was clever as well. He at once 5 gave them a solution. The chief of the acrobats went to the king and submitted in si presence of all his courtiers--"Sire ! We are acrobats and can only perform acrobatics on bamboo and ropes. We do not know how to make ropes, but we know that ropes come in many designs. We are 5 ready to follow your command in all earnestness but you will have to i take a little trouble. Please arrange for a small piece of sample of a rope made of sand so that we may copy the design and make a 5 similar rope for you." 4 fasa ( Bitruffrontares) ( Puge) Mati-jnana (Autpattiki Buddhi) 45 Pian Xian Xie Hao Xie Xie % %% % % % % % %% %% % % % % % 95 55 55 55 55

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5 Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Luo Ji Ke Si Si Si Ting Ting Ming . The king was at a loss to find words in reply. He was all praises s for Rohak's cleverness. 7. The Elephant-After this the king one day sent an old elephant, who was about to die, to the village of acrobats. He also 5 sent instructions that the villagers should take proper care of the Si elephant and report about it's well being every day. The day anyone 4 5 gave the news that the elephant had died all the villagers will be punished. 4 Filled with fear the villagers once again came to Rohak. He listened everything and gave them assurance-"You just regularly feed the elephant. I will take care of everything." In the evening the 4 elephant was given best suitable diet for it, but still it could not pass 4 the night. The villagers became afraid. But Rohak came and gave 5 them necessary instruction after reassuring them. 5 The villagers went to the king and informed--"Sire ! The elephant 4 is neither eating nor drinking anything, it is neither standing nor y making any other movement. It appears that it is not even breathing." The king, displaying a mock anger, uttered in high pitched voice-"Has the elephant died ?" The acrobats humbly said, 41 "Your excellency, how can we say that, it is for you to decide." The king was once again astonished at the sharp intelligence of Rohak and remained silent. The villagers returned happy. 8. The Well-Once again, finding an opportune moment, the king sent a message to the villagers--"The water of the well in your 41 village is very cool and sweet. Send that well to me otherwise you will 4 be punished." This impossible demand of the king once again terrorised the he villagers. But they had the support of Rohak in solving such 4 problems. He was asked the solution. After being tutored by Rohak they went to the king and said "Sire ! As per your instructions we went to our village-well and tried to persuade it to come to you in the Ef city. But it is very shy and apprehensive; not only this, it is very 55 sceptic as well. It is not even ready to believe us that you have called 4 it. We humbly submit that you should send some city-well to our village to persuade that village-well. We are confident that the Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting jazrI nandIsUtra (860) Shri Nandisutra 44594545454545454545454554695 496 55141414145454545454545454

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Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting village-well will believe the statement of a kin and at once accompany 6 5 it here." The king silently smiled. He understood that all this was 4i inspired by the astute wisdom of Rohak. 1 Thus, with every test the king's attraction for Rohak increased 11 and he also started enjoying these games of intellect. 9. The Patch of Forest-After allowing a few days to pass the 45 4 king sent another order--"Shift the patch of forest on the east side of your village to the west side." As ever, the villagers took refuge with Rohak. He said--"This is a 5 46 child's play. Ours is a tiny village. Let us collect all our possessions i $ and shift the village itself to the east of the patch of forest. As a result the patch of forest will automatically be on the west of the y village." After establishing the new village the king was informed fi \i that his order has been complied with. The king came and inspected. He silently praised Rohak and returned. 45 10. Kheer (a dessert cooked with rice and milk)-One day 456 5 the king suddenly called the chief of the acrobats and said--"Cook 45 some Kheer without a fire and send it for me." The acrobats once again sought Rohak's help. He said--"First of all submerge some rice in water. After some time transfer them in a 45 deep cooking vessel filled with milk. Make a heap of lime and place 45 4 this covered vessel in a hollow made in this heap. Now sprinkle water i over the lime. The heat produced by the exothermic reaction of water 1 and lime will be enough to cook the rice." 56. The villagers followed the instructions given by Rohak and cooked 5. Kheer. It was sent to the king, who became very pleased to eat the tasty dessert. When he heard about the process of cooking his 9 attraction for Rohak's wisdom increased. 11. Atig-The next time the king called Rohak himself and said, 4 "The boy who wishes to obey my order should come to me exactly 5 4 following my instructions. While coming he should stick to these si ruleshe should neither come during the bright fortnight nor the dark one; he should neither come during the night nor the day; he is 4 should neither come in the sun nor the shade; he should neither come 441451461444 41 41995195 19664445454545454545454545454545454545454545454545454540 ma matijJAna (autpattikI buddhi) (848) Mati-jnana (Autpattiki Buddhi) 4445446469 964 $41555445454545454545454545454545454549

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64 65 SS by the aerial rout nor the land one; he should neither come on the path nor away from it; and he should neither come after taking a 95 bath nor without taking one. But come he has to." SF Hearing these impossible rules there was a pin drop silence in the 461 assembly. Every one was thinking that, what to say of a child, it was f impossible even for an experienced adult to observe these rules and 5 come to the king. But Rohak was not flustered at all. He returned to 30 his village in his usual composed manner, Just before the end of the next dark fortnight he washed his body up to his neck and at the hour of the dusk prepared to leave. He made an umbrella of a perforated metal vessel and sat on the back of a ram. He set out to meet the king on the passage in the middle of the lines made by two wheels of the carts plying on the road. He picked u up a lump of sand for presenting to the king. When he arrived before the king he properly greeted the king and The explained him how he had observed the rules laid down by the king & while coming to him. After that he offered the lump of sand as a gift 4 to the king. The king asked with surprise--"What is this ?" Rohak said humbly--"Sire ! You are the lord of the land, therefore * I have brought a piece of land as gift for you." The king was pleased and he asked Rohak to live with him. The happy villagers returned. During the night the king asked Rohak to S sleep near him. During the second quarter of the night the king fi awoke and asked Rohak--"Are you awake or asleep, Rohak ?" He at once replied--"I am awake, sire !" "What are you thinking about ?" i "I am thinking how the dung-balls are made in a goat's stomach ?" The king found no reply to Rohak's question. He asked Rohak451 "Did you find an answer? How are they made ?" "Sire, in the stomach of a goat there is a unique type of wind called samvartak. The effect of this wind makes its excreta into 5 balls." And Rohak went to sleep. 12. LeavesDuring the third quarter of the night the king once again called--"Rohak, are you awake ?" zrI nandIsUtra (842) Shri Nandisutra 557 55 55 55 55 55 55 55 55 55 55 55 45 55 55 55 55 55 55 55 55 55 55 556 1Bu Bu Bu Bu Bu Jin Lan Zhan Jie Jin Jin Jin Jin Ce Jian Lian Tong Zhan Lan Lan Yi Yi Yuan Liu Yi Yi Yi Yi Yi Yi Wen Wang S SS SS S 45 55 55 55 55 55 95 9559 11

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4 4 7 44 55 446 4 454545454 455 456 457 45545645454545454545 44 445 454954585 SSSSSSSSSS ! "Yes, I am awake, sire !" "What are you thinking about ?" "In Peepal leave which is large, stalk or the pointed edge ?" The king became confused. He asked Rohak-"What did you decide ?" "As long as a part of the edge does not dry, both are equal." After giving this reply Rohak went back to sleep. 13. The Squirrel-During the fourth quarter of the night the king once again called "Rohak, What are you thinking about ?" "Sire, the tail of a squirrel is larger than its body or smaller ?" "What do you think ?" "Sire, both are equal." 14. Five Fathers--The night ended. At dawn the sound of 4 auspicious music woke the king but Rohak was still in deep sleep. He 41 I did not awake even when the king called. The king then goaded him with his stick. When Rohak opened his eyes the king asked--"Say Rohak ! What are you thinking now ?" "Sire, I was thinking how many fathers you have ?" This loose statement first infuriated the king. But as he had faith 4 in Rohak's wisdom he composed himself and asked--"You tell me, how many fathers I have ?" Rohak became serious and said "Sire ! You have five fathers." The king uttered with surprise"What ? Tell me how ?" Rohak replied--"First is Kuber (the god of wealth) because you are as magnanimous as Kuber. The second is chandal (the keeper of a crematorium) because for your enemies you are as cruel as a chandal. The third is washer-man because as a washer-man squeezes all water 45 from the clothes so you do squeeze everything out of a traitor of the 41 kingdom or the country. The fourth is a scorpion because just as a $ scorpion causes pain by its sting, you have caused pain to me by goading with a stick. And your fifth father is your real father, the late king, because like him you are benevolently and justly ruling over 5 4 your subjects and the kingdom." matijJAna (autpattikI buddhi) (863) Mati-jnana (Autpattiki Buddhi) 1965 196455555555555566454 Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 545555

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OFESSSSSSSSTERS55555555 y The king was astonished at this analysis. After daily chores he went to his mother and after greetings told her about all what Rohak had said. The queen mother said "Son ! What Rohak says is probably true. If your attitudes are the result of my looking at 55 something with some momentary perversions in my mind then what Rohak says is true. When you were in my womb I went to the Kuber 5 temple for worship. On my way back I saw a chandal and a washerWan man. When arrived at the palace I saw a scorpion couple mating. During all this period my mind was in a state of perversion giving rise to pervert feelings. These feelings have influenced your attitude. 55 Otherwise you have only one father." The king was completely taken aback by the miracles of the astonishing wisdom of Rohak. When he arrived in his assembly he Cappointed Rohak as his prime minister Quan Ting Ting Qi Ting Ting %%%FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting S dUsarI gAthA ke udAharaNa EXAMPLES OF THE SECOND VERSE 1. bharata va zilA ke udAharaNa pUrvavata haiN| 2. paNita (pratijJA-zarta)-eka bAra eka gA~va kA bholAbhAlA kisAna eka zahara meM kakar3iyA~ becane gyaa| nagara ke dvAra para pahuMcA hI thA ki use eka dhUrta milaa| dhUrta kisAna ko dekhate hI + samajha gayA ki yaha sIdhAsAdhA zikAra hai| usake pAsa jAkara bolA-"bhAI ! agara maiM tumhArI sArI kakaDiyA~ khA lU~ to tuma kyA doge?" kisAna ne cakita ho usakI ora dekhaa| itanI sArI OM kakar3iyA~ khAne kI bAta use ThiTholI lgii| usane bhI usI taraha uttara diyA-"tuma ye saba kakar3iyA~ khA loge to maiM tumheM aisA laDDa dUMgA jo isa dvAra meM na A ske|" donoM meM yaha zarta laga gaI aura vahA~ khar3e kucha rAhagIroM ko sAkSI banA liyaa| dhUrta ne eka kakar3I uThAI aura dA~toM se eka choTA Tukar3A kATakara cabA gyaa| vaha kakar3I Wan vApasa rakha dI aura dUsarI uThAkara phira vahI kiyaa| isa prakAra pratyeka kakar3I meM se eka-eka + Tukar3A cabA liyA aura bolA-"lo bhAI ! maiMne tumhArI saba kakar3iyA~ khA liiN|" / ma kisAna ne Azcarya aura gusse se kahA-"tumane sArI kakaDiyA~ kahA~ khAIM ? ye saba par3I jo haiN|" dhUrta ne kahA-"maiM abhI siddha kara detA hU~ ki maiMne saba kakar3iyA~ khA lI haiN|" aura vaha ma kakar3iyoM ke Dhera ke pAsa khar3A ho unheM becane kI ceSTA karane lgaa| kaI logoM ko pukArakara *bulAyA-kakar3iyA~ le lo| kintu jo bhI AtA vaha yaha kahakara lauTa jAtA ki ye kakar3iyA~ to khAI huI haiN|" zrI nandIsUtra Shri Nandisutra %%%%%Jin Jin Hao Lao Si " Lie De Jiu Yuan Yu Lie Shi Lie %%%% Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FShi ss 55SF Ting Ting Ting Ting Ting ( 184 )

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Dang Dang Dang Dang Chang Huo Shen Shen Shen Shen Yu Lao Bu Si Ya Ya Chi Chang Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55 TEENETINENEHLEEEEEEEEEEEEEEEEEEEEO dhUta ne kisAna se kahA-"dekho ! sabhI yaha kaha rahe haiM ki ye saba kakar3iyA~ khAI huI haiN| ma tuma hAra ge| aba mujhe apanA laDDU do|" sAkSI loga bhI isa tarka ke Age kucha na bola ske| kisAna ghabarA gyaa| usake samajha meM nahIM A rahA thA ki kyA kre| usane dhUrta se pIchA ma chur3Ane ko kucha paise dene kI ceSTA kI para vaha kahA~ AsAnI se mAnane vAlA thaa| hArakara kisAna # ne usase thor3A samaya mA~gA ki laDDU DhU~r3hakara lAnA pdd'egaa| aba vaha nagara meM gayA aura kisI aise vyakti ko khojane lagA jo use isa saMkaTa se ubAra ske| kucha dUra calane para use eka anya dhUrta milA aura usane samasyA kA hala sujhA diyaa| kisAna prasanna ho miThAI kI dukAna se eka laDDu kharIda lAyA aura nagara ke dvAra ke bAhara usa laDDu ko dhara diyaa| vaha svayaM do kadama cala dvAra ke dUsarI ora jA khar3A huA aura vahA~ se ma pukArane lagA-"he laDDU ! cala isa dvAra meM A jaa|" ma kucha dera yoM pukArane para bhI jaba vaha laDDu apane sthAna se Tasa se masa nahIM huA to kisAna Age bar3hA aura laDDU uThAkara pahale dhUrta kI ora bar3hAkara bolA-"lo bhAI / yaha rahA tumhArA ldddduu| maiMne tumase kahA thA na ki aisA laDDU dUMgA jo isa dvAra meM na A ske| yaha aisA hI DhITha laDDU Wan hai| aba maiM apane vacana se mukta huaa|" dhUrta ko kATo to khUna nhiiN| sAkSiyoM ne bhI kisAna ke tarka ko maanaa| 3. vRkSa-kucha yAtrI vizrAma karane ke lie Ama ke eka saghana peDa ke nIce ruke| Upara dekhA to vaha pake AmoM se ladA huA thA aura kucha baMdara bhI kUda-phaoNda rahe the| AmoM ko dekha yAtriyoM OM ke mu~ha meM pAnI bhara aayaa| para eka to per3a U~cA aura dUsare usa para khela rahe baMdaroM kA Dara, yAtrI samajha nahIM pAe ki kaise Ama tor3akara khAe jaaeN| saba upAya khojane lge| tabhI unameM se ma eka catura vyakti ko upAya sUjha aayaa| usane kucha patthara uThAe aura eka-eka kara peDa para car3he hai baMdaroM kI ora pheMkanA cAlU kara diyaa| baMdara caMcala aura nakalacI hote hI haiN| ve bhI patthara pheMkane kI nakala karate hue per3a se Ama tor3a-tor3akara usa yAtrI kI ora pheMkane lge| sabhI ne peTa bharakara Ama khAye aura Age bar3ha ge| 4. aMgUThI-rAjagRha nagara meM eka samaya rAjA prasenajita kA rAjya thaa| unhoMne apane parAkrama ke se samasta zatruoM ko parAjita kara diyA thA aura nyAyapriyatA se apanI prajA kA mana moha liyA hai thaa| unake aneka putra the kintu unameM se eka zreNika unako vizeSa priya thaa| kumAra zreNika + AkarSaka vyaktitva, adbhuta buddhi aura samasta rAjocita guNoM se sampanna thaa| IrSyAvaza koI // usakI hatyA na kara de isa AzaMkA se rAjA apane isa putra para apanA sneha prakaTa nahIM karatA thaa| yaha bAta zreNika ke yuvA mana ko bahuta kaSTa detI thii| apane pitA se ucita sneha va sammAna Wan na milane se duHkhI zreNika eka dina ghara chor3ane kA nizcaya kara baitthaa| yojanA banAkara eka dina hai vaha cupacApa mahala se nikalA aura videza-yAtrA ke lie ravAnA ho gyaa| matijJAna ( autpattikI buddhi) ( 185 ) Mati.jnana (Autpattiki Buddhi) 555555555555555550 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fs%sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting S Ting Ting Ting Ting Ting ! 45 E LEASELELE LELELEELLELE LEEEEEEEEEEEEEEEETHEIO calate-calate eka dina vaha vennAtaTa nAma ke nagara meM pahuMcA aura eka vyApArI kI dukAna para phra vizrAma karane ke lie baiTha gyaa| yaha vyApArI bhAgya kA mArA apanA samasta dhana-vaibhava kho cukA hai thA aura kisI taraha bure dina bitA rahA thaa| saMyogavaza kumAra zreNika ke vahA~ baiThane se jaise 5 usake bhAgya ne palaTA khaayaa| kucha hI dera meM usakA purAnA mAla U~ce dAmoM meM bikanA cAlU ho fa gayA aura sAtha hI videza se Aye vyApAriyoM se saudA karane meM use bahumUlya ratna bahuta nIce dAmoM meM mila ge| isa anahonI ghaTanA se usake mana meM vicAra uThe-"Aja mujhe itanA * apratyAzita lAbha huA hai| ho na ho yaha isa tejasvI yuvaka kI upasthiti kA pariNAma lagatA hai| ma yaha avazya hI koI mahAn puNyAtmA hai|'' ma use pichalI rAta dekhA svapna bhI yAda ho aayaa| usane dekhA thA ki usakI putrI kA vivAha + eka 'ratnAkara' se ho rahA hai| vyApArI ke mana meM phira vicAra uThA-"jisake baiThane mAtra se itanA lAbha ho vahI to ratnAkara ho sakatA hai|" utsukatAvaza usane zreNika se pUchA-"Apa isa nagara Wan meM kisake atithi banakara Ae haiM ?' zreNika ne madhura aura vinamra svara meM kahA-"zrImAn ! maiM to ApakA hI atithi huuN|" AtmIyatA kI isa abhivyakti ne vyApArI kA mana moha liyaa| vaha 2 bar3e sneha se zreNika ko apane ghara le gyaa| zreSTha bhojanAdi se yuvaka kA satkAra kara use ghara meM hI Thaharane kA Agraha kiyaa| zreNika ne OM bhI yaha socakara ki kahIM to rahanA hI par3egA, nimantraNa svIkAra kara liyaa| saubhAgyavaza usa // + vyApArI kA vyavasAya va pratiSThA dinoMdina bar3hatI hI gii| kacha hI dinoM meM usane apanI khoI hai sampadA aura sAkha punaH prApta kara lii| vaha ise zreNika ke hI puNya kA pratApa samajhatA thaa| kucha Wan dinoM bAda usane apanI suyogya va sundara putrI naMdA kA vivAha zreNika se kara diyaa| zreNika bhI hai + aba apanI sasurAla meM patnI ke sAtha sukha se dAmpatya jIvana vyatIta karane lgaa| kucha samaya bItane para naMdA garbhavatI ho gii| udhara zreNika ke palAyana se rAjA prasenajita bahuta duHkhI the| unhoMne cAroM ora zreNika kI khoja meM apane guptacara bheja diye| bahuta dinoM bAda kucha guptacaroM ne Akara zreNika ke vennAtaTa Wan nAmaka nagara meM hone kI sUcanA dii| rAjA ne zreNika ko lauTA lAne ke lie kucha sainika bheje| zreNika ko jaba rAjA ke dUtoM ne rAjA kA saMdeza diyA aura kahA ki rAjA usake viyoga meM OM vyAkula rahate haiM to zreNika ne tatkAla lauTane kA nizcaya kiyaa| eka patra meM apanA pUrA paricaya likhakara naMdA ko de diyA aura usakI anumati lekara rAjagRha ko prasthAna kara gyaa| OM naMdA ke garbha meM devaloka se cyuta hokara eka AtmA AI thii| usake puNya-prabhAva se eka dina hai OM naMdA ko dohada utpanna huA ki vaha eka vizAla hAthI para ArUDha hokara nagara-nivAsiyoM ko dhanadAna aura abhayadAna de| naMdA ke pitA ne saharSa usakA dohada pUrNa kiyaa| yathAsamaya naMdA ne ma eka suMdara, caMcala aura hRSTa-puSTa zizu ko janma diyaa| isa tejasvI bAlaka kA janmotsava manAyA gayA aura usakA nAma abhayakumAra rakhA gyaa| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM zrI nandIsUtra ( 186 ) Shri Nandisutra 04555555555555555556

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CE%%%%%Si Qi Yan Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Ye Zhan Di Si samaya bItane ke sAtha abhayakumAra bar3A hone lgaa| dhIre-dhIre usane zikSA prApta kI aura // ma aneka zAstroM tathA kalAoM kA vistRta jJAna prApta kiyaa| kizora abhaya ne eka dina apanI mAtA se pUchA-"mA~ ! mere pitA kauna haiM aura kahA~ rahate haiM ?" naMdA ne upayukta samaya AyA jAnakara OM abhayakumAra ko zreNika kA patra diyA aura apane jIvana kI sArI kathA AdyopAnta sunaaii| pitA ke kA paricaya pAkara abhayakumAra bahuta prasanna huA aura rAjagRha jAne ko vyagra ho utthaa| usane apanI mAtA se AjJA mA~gI to vaha svayaM bhI usake sAtha jAne ko taiyAra ho giiN| mAtA-putra yAtrA ma kI taiyArI kara usI dina eka sArtha ke sAtha rAjagRha ke lie ravAnA ho ge| kucha dinoM kI yAtrA ke bAda sArtha rAjagRha phuNcaa| nagara ke bAhara eka manorama udyAna meM ma paDAva DAlA gyaa| abhayakumAra ne apanI mAtA ko sArtha kI dekharekha meM vahIM chor3A aura nagara meM praveza kiyaa| vaha yaha jAnanA cAhatA thA ki nagara kA pariveza kaisA hai aura rAjA ke samakSa kisa # upAya se pahuMcA jA sakatA hai| nagara meM kucha dUra calane para use eka sthAna para logoM kI bhIDa dikhAI dii| utsukatAvaza OM abhayakumAra vahA~ pahu~cA to patA calA ki eka sUkhe kue~ ke cAroM ora bhIDa ekatra hai| pUchane para + use batAyA gayA ki rAjA kI svarNa-mudrikA usa sUkhe kue~ meM gira gaI hai aura rAjA ne ghoSaNA kI hai ki jo vyakti binA kue~ meM utare apane hAtha se vaha mudrikA nikAla degA rAjA use pracura OM puraskAra pradAna kreNge| bhIr3a a~gUThI nikAlane kA upAya khojane vAloM kI thI para koI taba taka saphala nahIM ho sakA thaa| ___abhayakumAra ne kahA-"yadi mujhe anumati mile to maiM mudrikA nikAla sakatA huuN|" pAsa khar3e 5 nAgarika ne tatkAla yaha bAta rAjya-karmacAriyoM ko btaaii| yaha jAnakara ki koI buddhimAn vyakti ke isa bhIDa meM A pahuMcA hai, rAjya-karmacAriyoM ne abhayakumAra se anurodha kiyA ki rAjA kI + mudrikA nikAla de| abhayakumAra ne vahIM pAsa par3A tAjA gobara hAtha meM uThAyA aura sAvadhAnI se mudrikA paraka DAla diyaa| kucha ghaMToM bAda gobara kA vaha poThA sUkha gayA aura mudrikA usameM cipaka gii| aba abhayakumAra ne rAjya-karmacAriyoM kI sahAyatA se kue~ meM pAnI bhrvaayaa| kucha dera meM jaise hI Wan . pAnI kI sataha U~cI AI gobara kA poThA bhI tairatA huA Upara A gyaa| basa abhayakumAra ne ke * hAtha baDhAyA aura use uThA liyaa| poThe ko tor3akara mudrikA nikAlI aura pAnI meM dhokara rAjA ke AdamiyoM ko de dii| ye samAcAra jaba rAjA zreNika ke pAsa pahuMce to vaha Azcaryacakita raha Wan gyaa| usane tatkAla dUta bhejakara abhayakumAra ko bulavAyA aura svAgata kara pUchA-"vatsa ! tuma kauna ho aura kahA~ se Ae ho?" + abhayakumAra ne sAdara uttara diyA-"deva ! maiM ApakA hI putra huuN|" rAjA zreNika abhayakumAra ke isa uttara se Thage-se raha ge| apane pitA ke vismaya se visphArita netra dekha abhayakumAra ne OM apane janma se lekara rAjagRha Ane taka kA sArA vRttAnta sunaayaa| rAjA zreNika gadgada ho gae 5 matijJAna (autpattikI buddhi) ( 187 ) Mati-jnana (Autpattiki Buddhi) Zhong Xie Yu Bian Xie %% %%%%%% % %%%%%%%Sui Sui Xie Bu Bu Zhu 055Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFLe Le ms FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%%%ssss

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444555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhen Ye Lu Lu Lu Lu Duan Dian Zhu %Si Mao Qi Huo 55% IF HE LED E EXE" Dao Zhong * aura siMhAsana se uTha apane suyogya putra ko gale se lagA liyaa| tatpazcAt donoM pitA-putra ma rAjasI ThATa se samArohapUrvaka mahArAnI naMdA ko mahala meM le aae| rAha meM rAjagRha kI janatA ne 5 unakA apUrva svAgata kiyaa| rAjA ne kucha hI dinoM meM abhayakumAra kI vilakSaNa autpattikI buddhi ke # se prabhAvita ho use mahAmaMtrI pada se sammAnita kiyaa| 1. The stories of Bharat and the Rock are same as before. 2. The Condition-Once an innocent and simple farmer from a Si village went to a city to sell cucumbers. As he reached the city gate he met a rogue who at once measured him to be a simpleton and a prey. The rogue approached the farmer and said---"Brother, if I eat all your cucumbers what would you offer me as a prize ?" The farmer 4 F looked at him with surprise. To him the statement about eating the Si large heap of cucumbers appeared to be a joke He also replied in the same spirit--"If you eat all these cucumbers I will give a laddu (ball shaped sweet) that does not come through this gate." They had this wager and some of the onlookers became witnesses. 44. The rogue now picked up one cucumber, bit and ate a small piece from it and put the cucumber back. After that he lifted another cucumber and repeated the process. This way he ate a small piece F from each cucumber and said to the farmer--"Here brother, I have eaten all your cucumbers." Taken unawares the farmer said with anger--"Where have you eaten all the cucumbers ? They are all lying here." The rogue said--"I will prove in no time that I have eaten all the 1 cucumbers." He went and stood near the heap of cucumbers and 4 started trying to sell them. He shouted and called many people and 15 asked them to buy the cucumbers. Everyone who came and looked at 9f the cucumbers refused to buy them saying--"All these cucumbers are 4 eaten." 4. The rogue said to the farmer--"See, everyone says these $6 cucumbers are eaten. You have lost the wager. Now give me the & laddu." The witnesses also failed to counter this argument. The farmer was disturbed. He could not think what to do. He tried to pay some money and get rid of the rogue but it was not so easy to 15 convince him. At last the farmer sought some time on the pretexts that he will have to search and bring the laddu. (4555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra (860) Shri Nandisutra 549555 456 457 455 456 457 455 456 45 46 46 55 55 5545645645454545454541 $51 451 454545 41

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- PILI wl will U KE LC M LC LC LE LG 15454545 15 Now he went into the city and looked for someone who could save 45 4 him from this predicament. When he walked some distance he found 45 41 another rogue who was good enough to show him a way out. The $ i farmer was pleased. He at once went to a shop and purchased a laddu. Coming back to the place where the rogue was waiting with the witnesses, he placed the laddu outside the city gate. He himself 4 walked and stood on the other side of the gate. Now he gestured with 5 5 his hand beckoned the laddu--"O laddu ! Come on! Enter this gate." 15. After repeatedly shouting and gesturing for some time when the 4 laddu did not move from where it was placed, the farmer approached 15 4 the rogue and said--"Here is your laddu brother. I told you that I will & give a laddu that does not come through this gate. This is one such obstinate laddu. Now I have fulfilled my commitment." The rogue was stunned. The witnesses also accepted the farmer's argument. 3. The Tree-Some wayfarers stopped under a dense mango tree to rest. When they looked up they saw that it was loaded with ripe mangoes and some monkeys were leaping around playfully. The ripe LE mangoes made their mouths water. The height of the tree and the 5 fear of monkeys were the impediments that made them stop and 4 9 think. Each one of them started applying his brain. Suddenly one of them had a brain wave. He picked up a few stones and one by one * LC started throwing them at the monkeys. As the monkeys are hyper active and born mimics they started mimicking the action of throwing 4 stones by plucking mangoes and throwing them at the wayfarers. They 4 travellers had their fill and resumed their journey. 4. The Finger-ring-The city of Rajagriha was once under the rule of king Prasenjit. He had won over his enemies with his courage 15 yfi and valour. He had also won over the hearts of the masses with his 4 $ love for justice. He had a number of sons but one of them, Shrenik, 41 was his favourite. Prince Shrenik was endowed with an attractive personality, astonishing wisdom, and all other princely virtues. Due 4 to the apprehension that his son could be murdered out of jealousy 4 the king refrained from expressing his affection for Shrenik. This was 5 $ a source of pain for Shrenik's young heart. Distressed by the absence of due affection and honour from his father's side, one day Shrenik decided to abscond from the palace. Making necessary plan he one day eloped from the palace to go on a journey to far away lands. Zuo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ $ $$ $$ 45 ft ( itafaarsa) ( 869 ) Mati-jnana (Autpattiki Buddhi) 45 5555Bu Bu Bu Bu Bu Bu Bu Bu Bu Ting Ting Ting Ting Ting Di 55Sui Sui 5Sui Sui 55555Bu Yu Fou

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555555 %%%% %% Lan Yan Yan Lan Ti Pin Pin Fan Luo Mao ' ALLE & LEL While on his journey he reached one day a city named Vennatat and sat down at the shop of a merchant to take rest. Due to bad luck 9 this merchant had lost all his wealth and grandeur and was somehow 5 passing this lean period. It appeared as if this coincidence of Shrenik's sitting at his shop turned the tide of his fate. Soon his old stocks were selling at high prices and at the same time he was able to 5 close a deal of purchasing high priced gems from foreign merchants at a bargain price. This unusual incident made him think--"I have made unprecedented profits today. It appears that the presence of this scintillating young man has certainly played a fateful role. He is, w for sure, some great and pious soul.". 95 He also recalled the dream he had seen last night. He had dreamt that his daughter was getting married to a Ratnakar (source of gems, ... La sea). The merchant thought--"He who imparts so much of profit just by his presence should be a Ratnakar." Curiosity guided him to 5 ask Shrenik-"Whose guest are you in this town ?" Shrenik replied humbly and softly-_"Sir, I am your guest only." The expression of this affinity won the heart of the merchant. He affectionately took Shrenik to his residence. 5. Offering him rich food with due honour, the merchant requested S him to stay at his residence. Thinking that, after all, he will have to find some place to stay, Shrenik accepted the invitation. As luck would have it, the merchant's prosperity and prestige multiplied with y every passing day. Very soon he recovered all his lost wealth as well as good will. He considered all this to be the influence of Shrenik's spiritual merit. A few days later he married his virtuous and beautiful daughter, Nanda, to Shrenik. And now Shrenik lived a we happy and comfortable married life at his father-in-laws house. In 5 due course Nanda became pregnant. Back at Rajagriha, king Prasenjit was in a state of gloom since Shrenik had eloped. He sent his spies all around in search of Shrenik. After a long search some of the spies informed about Shrenik's presence in Vennatat city. The king sent a contingent of soldiers to bring back Shrenik. When these soldiers informed Shrenik that his father misses him acutely and wants him to return, he decided to return immediately. In a letter he wrote all pertinent details about 4 himself to Nanda and begging her leave, left for Rajagriha. zrI nandIsUtra ( BPO) Shri Nandisutra 15 %%%Si Nan Jin Jin Jin Jin Gen Ye Shou Deng Lan Qi Lan Qi Jing Jing Yan Yan Deng Deng Hao Hao Hao Jin Jin Si Deng Chuan Huo Lie Bu Bu Bu Bu Bu Bu 562 45665 5 55 55 55 55

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55 55 55 55 5 55555555554454555555555555665559455 5 45 33125725735579135955759 A divine soul had descended into the womb of Nanda. Under the 46 pious influence of this soul Nanda had a dohad (pregnancy desire) y that she should ride an elephant and go around the city offering 55 41 wealth and goodwill to the townspeople. Nanda's father was pleased : to fulfil her desire. In due course Nanda gave birth to a beautiful, playful and healthy son. The birth ceremony of this brilliant child i was celebrated and he was named Abhaya Kumar. With passage of time Abhaya Kumar started growing and getting education. He soon acquired profound knowledge of numerous 4 5. scriptures and many arts, crafts and skills. Young Abhaya Kumar one day asked his mother--"Ma ! Who is my father and where does he live ? Considering that it was proper time for Abhaya Kumar to know everything, she gave him Shrenik's letter and told him her complete story. Abhaya Kumar was pleased to know about his father y 4 and became eager to go to Rajagriha. When he sought permission s from his mother, she also decided to join him. After necessary 4 preparations both, mother and son, left for Rajagriha with a merchant convoy. After a few days of travel the convoy reached Rajagriha. They 5 camped in a beautiful garden outside the city. Abhaya Kumar left his mother in care of the group and went into the city. He wanted to 4 acquaint himself with the city atmosphere and explore how to si approach the king gracefully. After covering some distance within the city he saw a crowd of people gathered at a place. Curiosity drew Abhaya Kumar to that spot and he found that the crowd had gathered around a dry well. When he asked about the cause he was told that a gold ring si Te belonging to the king had fallen in the well and the king had 4 announced a reward for the person who can get it out of the well 4 without getting down into the well. The crowd was of the people 4 \i wanting to find a way to bring out the ring but no one could find one si till that moment. Abhaya Kumar said, "If I get the permission I can bring the ring i out." The man standing adjacent to him at once gave this information to the state employees. Realising that some intelligent individual has 4 come, the king's men requested Abhaya Kumar to get the ring out. 5 mitijJAna (autpattikI buddhi) (888) Mati-jnana (Autpattiki Buddhi) 4445446454545454545455545555555544996449 (%s%5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%%%%%%%%%%%%Zhe FFFFFFF

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ANIPPIPINIMIMICineeeeeeeee.mam.mom.mmm.-.walanktonumandua dim anamanva1211121 Gong Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$Zhe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Abhaya Kumar picked up a handful of cow-dung lying nearby and L y carefully dropped it on the ring visible in the well. A few hours later when the lump of cow-dung in the well dried, he filled the well with 45 water with the help of the king's men. As the water level rose to the $ brim of the well the dung-lump floated on the surface. Abhaya Kumar leaned and lifted the dung-heap. He broke the lump and released the ring. After washing it well he handed over the ring to the king's men. 4 When the king heard this news he was astonished. He at once sent his emissary to bring Abhaya Kumar and when he came the king 4 warmly greeted him and asked--"Son ! Who are you and where from 45 do you come ?" With due respect Abhaya Kumar replied--"Lord ! I am your son." # King Shrenik was taken aback at this answer from Abhaya Kumar. When he looked at wide eyed Shrenik, his father, he narrated in it y details the story of his life from his birth to his arriving at Rajagriha. 41 King Shrenik was exhilarated with joy. He got up from his throne and 55 embraced his able son. After this the father and the son brought queen Nanda into the palace with due celebrations and pomp and show. On the way the citizens of Rajagriha extended an unprecedented welcome to the royal family. Impressed by Abhaya 40 4 Kumar's autpattiki buddhi, very soon the king honoured him with $1 the post of prime minister. 3 5. paTa-do rAhagIra saMyogavaza eka sarovara para eka hI samaya meM phuNce| unameM se eka jo samRddhivAna lagatA thA usane vahumUlya vastra pahana rakhe the aura usake kaMdhe para eka mUlyavAna UnI kaMbala thaa| dUsarA sAmAnya vastra pahane thA aura usake kaMdhe para moTI sUtI caddara thii| sarovara taTa Wan para donoM ne apane kapar3e utAre aura snAna karane lge| sAmAnya kapar3e pahanA vyakti jhaTa se snAna ke OM kara nikala AyA, jaldI-jaldI apane kapar3e aura dUsare vyakti kA bahumUlya UnI kaMbala uThAkara / apane kaMdhe para DAla liyaa| zAlIna vyakti ne jaba yaha dekhA to usane pukArakara kahA-"o / hai merA kaMbala kahA~ lie jA rahe ho?" dhUrta ne koI uttara nahIM diyA, dhIre-dhIre calatA hI rhaa| // + zAlIna vyakti dauDakara AyA, jhaTa se apane kapar3e pahane aura daur3akara dhUrta ko pakar3a liyaa| dhUrta yaha kahakara jhagaDane lagA ki kaMbala usI kA hai| aMtataH donoM nyAyAlaya meM gae aura Wan apanI-apanI bAta kahakara nyAyAdhIza se nyAya karane kA anurodha kiyaa| pahale to nyAyAdhIza kiMkartavyavimUr3ha ho gyaa| kaMvala para aisA koI cihna nahIM thA jisase OM usake svAmI kA patA cala sktaa| phira kucha socakara nyAyAdhIza ne do kaMdhiyA~ ma~gavAI aura 5 donoM vyaktiyoM se bhalI prakAra bAla sa~vArane ko khaa| usake bAda nyAyAdhIza ne kaMghiyA~ apane zrI nandIsUtra ( 192 ) Shri Nandisutra 09555555555555555555555555e Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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hAtha meM lIM aura bhalI prakAra nirIkSaNa kiyaa| zAlIna vyakti kI kaMghI meM Una ke reze aTake the aura dhUrta kI kaMghI meM sUta ke| kaMbala kA rahasya khula gyaa| nyAyAdhIza ne kaMbala asalI mAlika ko de diyA aura dhUrta ko pakar3akara daMDa dene kA Adeza diyaa| 6. giragiTa-eka bAra eka vyakti kisI jaMgala se gujara rahA thA ki acAnaka use zauca kI hAjata huii| jaldI meM vaha dharatI para eka cheda dekhakara usI para nivRtta hone baiTha gyaa| vaha cheda nahIM, eka giragiTa kA bila thaa| jaise hI vaha vyakti nivRtta hone lagA-giragiTa jhapaTakara apane bila meM ghusa gyaa| bila meM ghusate samaya usa vyakti ke gudA bhAga se giragiTa kA sparza ho gyaa| isase usa vyakti ke mana meM yaha bAta baiTha gaI ki giragiTa usake peTa meM samA gayA hai| usa dina se use yahI cintA satAtI rahI aura dhIre-dhIre vaha bImAra ho gyaa| bahuta upacAra karAyA kintu koI lAbha nahIM huA aura vaha dinoMdina durbala hotA calA gyaa| ___eka dina vaha eka bahuta anubhavI vaidya ke pAsa phuNcaa| vaidya ne nADI-parIkSA tathA anya sAdhanoM se jaoNca kI kintu koI bImArI samajha meM nahIM aaii| isa para vaidyarAja ne pUchA ki usakI aisI sthiti kaba se cala rahI hai| usa vyakti ne jaMgala meM zauca aura giragiTa ke peTa meM ghusa jAne kI bAta btaaii| vaidya samajha gayA ki yaha mAnasika rUpa se pIDita hai| use tatkAla hI autpattikI buddhi ke sahAre upAya sUjha gyaa| vaidya ne usa samaya to rogI se kahA-"yaha eka gaMbhIra vyAdhi hai| mujhe giragiTa nikAlane kI auSadhi banAnI pddegii| kala tumhArA ilAja ho jaaegaa|" vaidya ne eka marA giragiTa maeNgavAyA aura usa para lAkha lapeTa eka baratana meM DAla diyaa| yaha baratana usane apane nivAsa ke bAhara eka aMdhere kone meM rakha diyaa| dUsare dina rogI ko bulAkara use tIvra julAba diyA aura jAkara usa baratana meM zauca karane ko khaa| jaba vaha vyakti nivRtta ho cukA taba vaidya ne vaha baratana prakAza meM khIMca liyA aura zauca meM par3A giragiTa rogI ko dikhAkara kahA-"dekho, yahI vaha giragiTa thA na, jo itane dinoM se tumheM pIr3A de rahA thaa| aba yaha nikala gayA hai| ataH aba tumheM zIghra hI svAsthya lAbha hogaa|" rogI ko bahuta saMtoSa huA aura prasannatA bhii| mAnasika bhrama dUra hote hI vaha punaH svastha ho gyaa| 7. kAka-vennAtaTa nagara meM bhikSA hetu ghUmate eka bauddha bhikSu ko eka jaina zramaNa mila ge| bauddha bhikSu ne nIcA dikhAne ke lie jaina zramaNa se prazna kiyA-"munirAja ! Apake arhat sarvajJa haiM aura Apa unake anuyAyI, kyA Apa eka choTI-sI bAta batA sakate haiM ki isa nagara meM kitane kauve haiM?" zramaNa ne bhikSu ke bhole prazna ke pIche rahI durabhisandhi ko bhApakara tatkAla uttara diyA-"bhaMte ! yaha bhI koI prazna huaa| isa nagara meM sATha hajAra do sau tirapana kauve haiN| 'Apa ginakara dekha leN| yadi kama haiM to kucha anya nagaroM meM bhramaNa ke lie gae haiM aura yadi adhika haiM to ve anya nagaroM se Ae kucha atithi kauve haiN|" jaina zramaNa kI autpattikI buddhi se lajjita ho bauddha bhikSu Age bar3ha ge| matijJAna (autpattikI buddhi) Mati-jnana (Autpattiki Buddhi)

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$555555555555555555555555555555555 56 8. mala-parIkSA-eka bAra eka vyakti apanI navavivAhitA sundara patnI ke sAtha kahIM jA rahA Wan thaa| rAste meM eka dhUrtta unake sAtha ho liyA aura usakI patnI se bAteM karane lgaa| kacha hI dera // meM usane usa strI ko apanI ora AkarSita kara liyA aura use apane sAtha le jAne lgaa| jaba pati ne rokA to dhUrta yaha kahakara jhagar3ane lagA ki yaha to merI patnI hai| anta meM ve tInoM OM nyAyAdhIza ke pAsa phuNce| nyAyAdhIza ne sArI bAta jAnakara sabase pahale tInoM ko alaga-alaga - kamaroM meM bheja diyaa| isake bAda ve usa saMbhrAnta vyakti ke pAsa gae aura akele meM "tumane kala kyA bhojana kiyA thA?" usa vyakti ne batAyA-"maiMne aura merI patnI ne kala tila Wan ke laDDu khAe the|" isake bAda nyAyAdhIza usa dhUrta ke pAsa gayA aura usase vahI prazna kiyaa| // dhUrta ne kucha anya khAdya padArthoM ke nAma btaae| Wan isake pazcAt nyAyAdhIza ne dhUrta aura strI donoM ko julAva dilavAkara unake mala kI parIkSA : krvaaii| strI ke peTa se tila nikale aura dhUrta ke peTa se nhiiN| isa prakAra satya kA patA cala Wan gayA aura usane dhUrta ko daNDa de strI ko usa saMbhrAnta vyakti ko sauMpa diyaa| 9. gaja-kisI rAjA ko eka buddhimAn maMtrI kI AvazyakatA thii| aise medhAvI aura + autpattikI buddhi ke dhanI vyakti kI khoja ke lie rAjA ne eka vizAla hAthI ko nagara cauka meM + ba~dhavA diyA aura ghoSaNA karavA dI ki jo vyakti isa hAthI ko sahI-sahI tola degA use / puraskRta kiyA jaaegaa| ___aneka loga Ae aura hAthI ko dekha-dekha yaha socate hue cale gae ki prathama to itanI bar3I + tulA kahA~ se AegI aura A bhI gaI to hAthI ko usake palar3e meM kaise car3hAyA jAegA? bahuta samaya bItane para eka vyakti AyA aura usane kahA ki maiM isa hAthI kA sahI-sahI vajana kara duuNgaa| rAjya- karmacAriyoM kI sahAyatA se vaha hAthI ko khulavAkara eka sarovara ke taTa para le aayaa| taTa ke pAsa eka nAva ma~gavAkara lakar3I ke bar3e pATa ke sahAre hAthI ko nAva para savAra karavA diyaa| nAva jitanI pAnI meM DUbI usa sthAna para usane eka cihna lagA diyA aura hAthI ko punaH taTa para utaravA diyaa| isake bAda usane nAva meM patthara DalavAnA AraMbha kiyA aura taba taka 4 DalavAtA rahA jaba taka nAva punaH usa cihna taka nahIM DUba gii| aba usane nAva meM se sAre patthara nikalavAkara eka tarAjU kI sahAyatA se kucha dera meM tola liye| usane hAthI kA sahI-sahI vajana OM batA diyaa| usa vyakti ko puraskAra ke lie rAjA ke pAsa le gye| rAjA usakI vilakSaNa buddhija se prabhAvita huA aura use maMtrI pada se puraskRta kiyaa| 10. bhAMDa-kisI rAjA ke darabAra meM eka bhAMDa thA, jo usakA snehapAtra thA aura usake mu~ha lagA thaa| rAjA sadA usake sAmane apanI rAnI kI prazaMsA kiyA karatA thA, sAtha hI yaha bhI kahatA thA ki vaha bar3I AjJAkAriNI hai| eka dina bhAMDa ne rAjA se isa bAta ke uttara meM kahA-ma "mahArAja ! rAnI svArthavaza aisA karatI hai| Apako vizvAsa na ho to parIkSA karake dekha liijie|" zrI nandIsUtra ( 194 ) Shri Nandisutra P) ) ) ) ) ) ) ) ) ) ) ) ) ) ) )) )) ) ) ) ) ) ) ) ) ) ) ) ))

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555555555555555555555555555555555555555555555 ma rAjA ne bhAMDa ke kahe anusAra eka dina rAnI se pUchA-"devI, merI icchA hai ki maiM dUsarA OM + vivAha karU~ aura usa rAnI ke garbha se jo putra ho use rAjya kA uttarAdhikArI bnaauuN|" rAnI ne 5 se uttara diyA, "mahArAja ! Apa avazya hI dUsarA vivAha kara leM kintu rAjya kA adhikArI to OM paramparAnusAra jyeSTha kumAra hI ho sakatA hai|" rAjA ko bhAMDa kI bAta kI puSTi milI to vaha // " ha~sa pdd'aa| rAnI ne ha~sane kA kAraNa pUchA to rAjA ne bhAMDa vAlI bAta use batA dii| rAnI bhAMDa Wan OM para kupita ho gaI aura rAjA se haThakara bhA~Da ko deza nikAlA dene kI AjJA dilavA dii| * bhAMDa samajha gayA ki yaha kisakA kAma hai| usane Dhera sAre jUtoM ko eka gaTharI meM bA~dhA aura OM sira para rakhakara rAnI se vidA lene mahala meM gyaa| rAnI ne Azcarya se pUchA-"sira para itanA ma bojha kyoM uThAe phirate ho?" bhAMDa ne uttara diyA-"rAnI jI ! isa gaTharI meM maiMne jitane A sakate the utane jUtoM ke jor3e bhara lie haiN| jaba taka ye sabhI phaTa nahIM jAte maiM eka-eka kara inheM ma pahanakara deza-videza bhramaNa karU~gA aura sabako batAU~gA ki mujhe kisane aura kyoM deza nikAlA // diyaa|" rAnI bhAMDa kI yaha bAta suna apane apayaza kI saMbhAvanA se AzaMkita ho gaI aura rAjA se kahakara deza nikAle kI AjJA ko nirasta karavA diyaa| apanI autpattikI buddhi ke sahAre bhAMDa hai baca gyaa| 5. The Cloth-Two wayfarers coincidentally reached a lake at the same time. One of them, who appeared wealthy, was wearing costly dress and had a very costly woollen shawl on his shoulders. The other was dressed in ordinary clothes and had a rough cotton shawl on his shoulders. At the bank of the lake they both put off their clothes and started bathing. The man with ordinary dress quickly finished his bath, put on his dress, picked up the costly woollen shawl and left hastily. The wealthy man called when he saw this--"Hey ! Where are you taking my shawl ?" The swindler did not respond and continued to walk slowly. The wealthy person rushed after getting dressed and caught the swindler. But the swindler started a dispute by claiming i the shawl to be his. At last they went to the court and requested the 41 judge to pass a judgement after telling him about their respective 51 claims. At first the judge failed to arrive at some conclusion. There was no identifying mark on the shawl that could point at its owner. After pondering over the matter for some time the judge called for two fresh combs. He asked the two claimants to comb their hair well and 4 return the combs. He then carefully examined the two combs. He OM matijJAna (autpattikI buddhi) ( 195 ) Mati-jnana (Autpattiki Buddhi) 5 C+ ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) )

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found that the comb of the wealthy person had some fibres of wool and that of the cunning had cotton fibres. The secret of the shawl was revealed. The judge gave the shawl to its rightful owner and got the cunning person apprehended and punished. 6. The Chameleon-Once a man was passing through a jungle when he suddenly wanted to defecate. In hurry he found a hole in the ground and sat over it to relieve himself. This was not a simple hole but a chameleon's burrow. While the man was defecating the chameleon rushed and entered its burrow touching the man's anus. The defecating man felt as if the chameleon had entered his stomach through his anus. He kept worrying about it for some days and it turned into a phobia. He fell sick and in spite of all treatment did not recover. His weakness increased with every passing day. One day he went to a very experienced doctor. The doctor examined his pulse and conducted other tests as well but failed to find any medical cause of his weakness. At last the doctor asked him since when he was having this condition. The man told him the story of going to relieve himself in the jungle and a chameleon entering his anus. The doctor at once understood that it was a psychological ailment and with the help of his autpattiki buddhi he at once found the solution. However, he said to the patient-"This is a serious disease. I will have to make a special medicine to expel the chameleon out of your stomach. Your treatment will be done tomorrow." After the patient left, the doctor arranged for a dead chameleon, covered it with shellac and placed it in a bowl. He placed this bowl outside his house in a dark corner. Next day he called the patient, gave him a strong purgative, and told him to pass his stool in that bowl. When the patient did as told, the doctor drew the bowl in light and pointing at the dead chameleon in the pot said--"See, this is the chameleon that has been causing you so much pain since long. Now it has been expelled and soon you will regain your health. The patient was relieved and pleased. As he became free of his phobia he regained his health. 7. The Crow-Roaming around in Vennatat city a Buddhist monk met a Jain shraman. In order to pull his leg he posed a question to zrI nandIsUtra ( 388 ) Shri Nandisutra

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the Jain shraman-"Muniraj ! Your Arhat is omniscient. You are his able disciple. Can you give me a simple information-how many crows are there in this city ?" The shraman at once understood the conspiracy at the back of this question. He accordingly gave a clever answer "Bhante! This is hardly a question of consequence. The city has sixty thousand two hundred and sixty three crows. You may count them. If you find the number a little less, know that some of the local crows have gone out for site seeing. However, if you find the number a little more, consider that some crows from other cities are visiting." His arrogance having shattered by the autpattiki buddhi of the Jain shraman, the Buddhist monk felt ashamed and went away. 8. Stool Test-Once a man was going some where with his newly wedded beautiful wife. On the way a charlatan joined them and started talking to his wife. Soon he spun his web over the young woman and tried to take her away. When the husband stopped him, the charlatan started a quarrel claiming the woman to be his wife. At last they went to the judge. After hearing to the story the judge, first of all, send them all to different rooms. Then he went to the gentleman and asked him-"What did you eat yesterday." The man informed "I and my wife both ate cookies made of sesame seeds." After this the judge went to the charlatan and posed the same question. The charlatan gave names of some other eatables. After this the judge arranged for administering purgative to the charlatan and the woman and consequently got their stool test done. It was found that the stool of the woman contained sesame seeds and that of the charlatan did not. Thus the truth was revealed. The woman was returned to the gentleman and the charlatan was punished. 9. The Elephant-A king needed a wise minister. To search an intelligent man with autpattiki buddhi the king got a large elephant tethered in the public park of the town and made an announcement that the man who weighs this elephant exactly will be rewarded. Numerous persons came, saw the elephant and returned back disheartened thinking that first of all how would they get such a large weighing scale ? And even if they got it, how would they put the matijJAna ( autpattikI buddhi ) Mati-jnana (Autpattiki Buddhi) ( 197 )

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455 454 455 456 457 455 456 454545454545454545454545454545455 456 457 $5555555555555555555555555555555555Zhong 4 elephant in it ? After many days passed, a man came and claimed that he will find the exact weight of the elephant. With the help of 4 the king's men he took the elephant to the lake outside the town. He then arranged to bring a large boat near the shore and with the help of a gang-plank made the elephant walk into the boat. He marked the level to which the boat had submerged in water and brought back the elephant to shore. After this he started filling the boat with stones till the boat once again submerged up to the marked level. Now he transferred all the stone on shore and started weighing them with the help of a normal weighing scale. Some time later, when the weighing was over he added up the figures and told the exact weight of the elephant. The man was taken to the king for reward. The king was impressed by his astonishing wisdom and rewarded him by appointing him as his minister. 10. Court Jester-A king had a favourite court jester whom he gave too much liberty. The king always praised his wife before this man. He also stressed that she was very obedient. One day the jester commented-- "Sire ! The queen's behaviour is guided by her self interest. If you don't believe, you may verify this by some test. Provoked by the jester the king one day asked his queen"Darling! I have this wish of marrying again and make the offspring 4 from this marriage my heir apparent. The queen replied "My lord ! You are well within your rights to marry once more and you are welcome. But as per the tradition the heir apparent can only be the eldest son." When the jester's opinion was confirmed the king laughed heartily. The queen asked the reason for this laughter and the king told her about his discussion with the jester. The queen got infuriated and forced the king to issue orders for the jesters exile. The jester could guess who was at the back of this order. He collected a heap of shoes, made a large bundle, lifted it on his head and went to bid farewell to the queen. The queen asked with surprise-"What makes you carry so much weight on your head ?" The jester replied, "Your Highness ! I have collected as many pair of shoes as I could in this bundle. As long as this whole lot lasts I will walk far and near to different villages and towns and tell everyone I meet about who exiled me and why." D 45454545454545454545454545455 456 457 454 zrI nandIsUtra ( 886 ) 441 41 41 41 41 41 41 41 41 41 41 41 41 41 41 Shri Nandisutra 45 4140

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When the queen heard this she was apprehensive about her possible disrepute. She at once requested the king and got the exile 41 order rescinded. The jester saved himself with his Autpattiki Buddhi. 11. lAkha kI golI-kisI bAlaka ne khela-khela meM lAkha kI eka golI nAka meM DAla lii| Wan golI nAka ke bhItara aTaka gaI aura bacce ko pIr3A hone lgii| use sA~sa lene meM bhI kaThinAI hai hone lgii| mAtA-pitA ghabarAkara kisI cikitsaka ko talAzane lge| tabhI eka sunAra udhara se hai OM niklaa| usane bacce kA ronA sunakara pUchA ki "kyA kaSTa hai ?" mAtA-pitA se sArI bAta Wan sunakara usane kahA-"ciMtA na karo, maiM abhI golI nikAla detA huuN|" usane lohe kI eka patalI hai ma salAkha mNgvaaii| salAkha kI noMka ko garma kara sAvadhAnI se bacce kI nAka meM pha~sI golI para dhIre se dbaayaa| lAkha thor3A-sA pighalA aura golI usa salAkha se cipaka gii| sunAra ne sAvadhAnI - se khIMcakara golI ko bAhara nikAla diyaa| 11. The Shellac Ball-A little boy playfully inserted a shellac ball in his nostril and it got stuck there. It was painful. The boy had difficulty in breathing. The disturbed parents started searching for a doctor. Just then a goldsmith happened to pass by. When he saw the boy crying he asked "what was the problem ?" When the parents told him about the incident he reassured them-"Don't worry. I will just take out the ball." He asked for a thin steel rod and heated it. When it gained the required temperature he carefully pushed it into the shellac ball inside the nostril. The shellac melted a little and the rod Wan stuck to the ball. Now he carefully pulled out the ball. 12. khaMbha-kisI rAjA ko eka kuzAgra buddhi maMtrI kI AvazyakatA thii| usane aise vyakti kI + khoja ke lie eka anokhI parIkSA kI yojanA bnaaii| nagara ke bAhara ke eka sarovara ke bIcoMbIca usane eka U~cA khaMbhA gar3avA diyaa| isake bAda usane ghoSaNA karavA dI ki binA OM tAlAba meM utare, kinAre se hI jo isa khaMbhe ko rassI meM bA~dha degA use puraskAra diyA jaaegaa| __ ghoSaNA sunakara aneka loga Ae aura khaMbhe se rassI bA~dhane kA upAya khojane lge| bahuta samaya OM bIta gayA para koI isa asambhava-se kAma ko karane meM saphala nahIM huaa| tabhI eka vyakti AyA, OM stambha ko dekha usane sarovara ke cAroM ora dRSTi daudd'aaii| phira upAya socakara eka lambI rassI 5 1 aura eka chUTA le aayaa| pahale usane khUTI ko sarovara ke kinAre gAr3a diyA aura rassI ke eka chora ko usa khUTI se bA~dha diyaa| aba zeSa rassI ko hAtha meM le usane calanA AraMbha kiyaa| ekama eka kadama calatA jAtA aura rassI ko thor3A-thor3A chor3atA jaataa| isa prakAra vaha sarovara ke cAroM, ora ghUmakara vApasa khUTe ke pAsa lauTa aayaa| rassI tAlAba ke bIca gar3e stambha ke cAroM ora lipaTa OM gaI thii| usane dUsarA chora pahale chora se bA~dha diyA aura puraskAra lene rAjA ke pAsa jA phuNcaa| usakI autpattikI buddhi se prabhAvita rAjA ne use mantrIpada dekara puraskRta kiyaa| matijJAna (autpattikI buddhi) Mati-jnana (Autpattiki Buddhi)

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12. The Pillar--A king required a sharp-witted minister. In order to find such a man he planned a strange test. In a large pond outside the town he got a pillar erected at the centre of the pond. After this he made an announcement that any person who ties a rope around this pillar without getting into the water will be rewarded. After the announcement, many persons came and tried to find some way to tie a rope to the pillar. Many days passed but still no one was able to accomplish this seemingly impossible task. At last one day a witty individual came and carefully looked at the pillar and all around the pond. He thought a little to find a solution and brought a very long rope and a large spike. First of all he selected a point and hammered the spike in the ground and then tied one end of the rope to the spike. Now he took the coil of rope in his hand and started walking. As he took a step he released a short length of the rope in his hand. This way he walked around the pond and returned at the starting point. The rope had now encircled the pillar. He tied the second end of the rope with the first and proceeded to get his prize from the king. Impressed by his Autpattiki Buddhi the king rewarded him and made him a minister. 13. kSullaka-kisI samaya eka nagara meM eka saMnyAsinI rahatI thI jise apane AcAra-vicAra para bar3A garva thaa| eka dina vaha rAjasabhA meM pahuMcI aura rAjA ko sambodhita karatI huI bolI"mahArAja, isa nagara meM aisA koI nahIM hai jo mujhe parAsta kara de|" saMnyAsinI kI yaha garvokti suna rAjA ne apane rAjya meM ghoSaNA karavA dI ki jo koI isa saMnyAsinI ko parAjita kara degA use puraskAra milegaa| ghoSaNA sunakara koI bhI nAgarika usa saMnyAsinI ko parAjita karane taiyAra nahIM huaa| eka kSullaka ne saMnyAsinI kA darpa cUrNa karane kI ThAnI aura daravAra meM aayaa| saMnyAsinI use dekha ha~sa par3I-'yaha muMDita merA sAmanA karegA !' kSullaka gaMbhIra banA rhaa| vaha saMnyAsinI ke vacanoM se usakA cAturya samajha gayA aura usI ke upayukta cAla calane kI ThAnakara bolA-"jo maiM karU~ vahI agara tuma nahIM kara sakI to tumheM hAra mAnanI pddegii|" garvonmatta saMnyAsinI ne mana hI mana socA ki aisA kyA hai jo yaha kSudra kSullaka kara sakatA hai aura maiM nahIM kara sktii| vaha bolI-"mujhe svIkAra hai|" kSullaka isI uttara kI rAha dekha rahA thaa| usane jhaTa se pAsa ke Asana para baiThe sabhAsada ko hAtha pakar3akara khar3A kiyA aura apanA paridhAna utArakara use oDhA diyaa| phira palaTakara saMnyAsinI kI ora dekhakara bolA-"karo zrI nandIsUtra ( 200 ) Shri Nandisutra

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FFFF5FFF FFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting FFF5F5Ting Ting Ting F FF Ting Ting Ting Ting Ting jaisA maiMne kiyA hai|" saMnyAsinI ne nirAvaraNa (vastrarahita) kSullaka kI ora dekhA aura dRSTi OM nIce kara lajjA sahita bolI-"nahIM, maiM yaha nahIM kara sktii|" usakA darpa tirohita ho gayA E aura vaha hAra mAna apane sthAna ko calI gii| ma 13. Kshullak (a type of Jain ascetic clad in a single piece of cloth Pand is in process of becoming completely non-clad)-Once there lived - u a sanyasini (a female mendicant) in a town. She was very proud of 45 3 her knowledge and conduct. One day she went to the king's assembly Wan 16 and addressed the king, "Sire, there is no one in the town who can defeat me in a debate." This conceited remark disturbed the king and he made an announcement that he who defeats the sanyasini will be richly rewarded. In spite of this announcement no one came to 4 confront the sanyasini. Some days later a Kshullak decided to melt 5 4 the sanyasini's ego and came to the assembly. The sanyasini laughed when she saw the challenger- "Ha! This 4 shaved head will face me!" The Kshullak did not react. He could 4 55 assess the cunning mind of the sanyasini by her utterance and 5 decided to employ a suitable trick. He said--"You will have to accept defeat if you cannot do what I do." The conceited sanyasini thought u that there was hardly anything that the petty Kshullak could do and she could not. She said "I accept your challenge." The Kshullak was eager to hear this reply. He at once caught hold of the arm of the nearest courtier and made him stand. He now took off the only cloth covering his body and wrapped it around the courtier. He turned to face the sanyasini and said--"Now do as I did." The sanyasini looked at the now nude Kshullak and at once shifted her gaze. She uttered OM shyly-"No, I can't do this." Her ego shattered, she accepted her 41 defeat and went to her place. OM 14. mArga-eka vyakti apanI patnI sahita ratha meM baiThakara kisI anya gA~va ko jA rahA thaa| OM + mArga meM eka sunasAna sthAna para usakI patnI ratha rukavAkara pAsa kI jhAr3I meM laghuzaMkA hetu gii| rAste ke kinAre eka vizAla vRkSa para eka vyantarI rahatI thii| vaha usa puruSa para mohita ho gaI OM aura usakI strI kA rUpa banAkara usake pAsa Akara baiTha gii| ratha ravAnA ho gyaa| tabhI jhAr3I 9 meM se puruSa kI patnI bAhara aaii| use dekha vyantarI ne puruSa se kahA-"dekho, koI vyantarI mere * jaisA rUpa dharakara udhara se A rahI hai| Apa ratha ko teja claayeN|" puruSa ratha kI gati bar3hAtA taba taka usakI patnI pAsa A gaI aura ratha ke sAtha dauDatI huI kahane lagI-"ratha roko svAmI ! Apake pAsa jo baiThI hai vaha to koI vyantarI hai jisane merA Wan 555555555555555555555555555555 matijJAna (autpattikI buddhi) ( 201 ) Mati-jnana (Autpattiki Buddhi) 0555555555555555550

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isI bIca dUsarA gaoNva nikaTa A gyaa| vaha vyakti vahA~ kI paMcAyata meM gayA aura sArA hAla 15 sunAyA / vRddha sarapaMca anubhavI thA usane apanI autpattikI buddhi se kAma liyaa| donoM striyoM ko puruSa se dasa-bAraha kadama dUra khar3A kara diyA aura unase kahA - " jo strI isa puruSa ko pahale chU legI use hI isakI patnI mAnA jaaegaa|" yaha sunakara usa puruSa kI patnI teja kadamoM se Age baDhI / vyantarI ne jhaTa se apanA hAtha Age bar3hAyA aura use lambAkara puruSa ko chU liyaa| sarapaMca ne jhaTa se kahA - " aba pola khula 5 gii|" puruSa ko usakI patnI mila gaI aura vyantarI hArakara antardhyAna ho gaI / pha Bian LELELELI INFIFIFIFIFIT 14. The Path - A man with his wife was going to another village on a chariot. On the way his wife asked him to stop the chariot, and Wan went to a nearby bush to relieve herself. On a roadside tree lived a witch. She was attracted towards this man. She transformed herself into the form of the man's wife and came to sit near him in the chariot. The man started the chariot. Just then the real wife came 5 out of the bush. Pointing at her the witch said -- " Look ! Some witch has taken my form and is coming in our direction. Please increase the speed of the chariot." Wan 95 ka rUpa dhara liyA hai|" puruSaM kiMkarttavyavimUr3ha ho gyaa| donoM striyoM kI ora dekhatA aura socatA ki kyA karU~, kaise pahacAnU~ / usane ratha kI gati kama kara dii| Before the man could increase the speed the real wife arrived near the chariot. Running along the chariot she pleaded-"Please stop the chariot, my lord! The one who is sitting with you is some witch disguised as me." The man was in a quandary. He shifted his gaze from one woman to the other and thought-what to do, how to spot the real one. He reduced the speed of the chariot. phra 5 phra pha Wan By this time they arrived near a village. The man went to the local panchayat (a group of five village elders) and narrated his story. The old head of the panchayat was very experienced. He applied his Autpattiki Buddhi. He made the two women stand about ten to twelve steps away from the man and said to them--"The lady who first touches this man will be accepted as his wife." Hearing this the real wife started running towards her husband. The witch just extended her hand and touched the man. The village head said "The disguise has been removed now." The man got his wife and the witch disappeared. Wan 5 zrI nandIsUtra 55 ( 202 ) Shri Nandisutra phra Wan phra 55 455555 Wan

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F5FFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le ma 15. strI-mUladeva aura puNDarIka nAma ke do mitra the| eka dina ve kahIM jA rahe the| usI mArga se eka anya puruSa bhI apanI patnI ke sAtha jA rahA thaa| puNDarIka usa strI ko dekha usa para mohita ho gyaa| usane mUladeva se kahA-"mitra ! yadi yaha strI mujhe nahIM milI to maiM jIvita OM nahIM rhuuNgaa|' yaha suna mUladeva cintita ho gyaa| mitra kA jIvana bacAne hetu eka anya pagaDaMDI se hai nikalakara mukhya mArga para usa dampati se Age jA phuNcaa| vahA~ eka ghanI jhAr3I meM puNDarIka ko : biThA diyA aura svayaM usa dampati ke pAsa phuNcaa| usane vinamra svara meM unheM kahA-"bhAI ! merI OM strI ko isa samIpa kI jhAr3I meM prasava huA hai| Apa kucha samaya ko apanI patnI ko jhAr3I meM hai bheja deM to bahuta upakAra hogaa|" puruSa ne mUladeva kI bAta ko saca samajhA aura apanI patnI ko udhara bheja diyaa| strI catura thii| vaha jhADI kI ora gaI aura zIghra hI lauTa aaii| usane ha~sate , hue mUladeva se kahA-"Apako badhAI hai| bahuta sundara baccA paidA huA hai|" aura pati-patnI Age +bar3ha ge| isa kaTAkSa se puNDarIka bahuta zarmindA huaa| mUladeva use sAtha le calA gyaa| 4i 15. The Woman--There were two friends named Mooldev and 4 5 Pundareek. One day they were going somewhere. On the same path a man was also walking with his wife. When Pundareek saw this: woman, he got infatuated with her beauty. He said to MooldevFE "Friend, if I do not get this woman I will die." This made Mooldevi LF worried. In order to save his friend"s life he took a detour and went a 45 long distance ahead of the couple on the same path. There he made i 9 Pundareek sit behind a thick bush. He himself now approached the si 5 advancing couple and pleaded humbly--"Brother, my wife is about to deliver a child. If you could send your wife for some time behind that bush I will be much obliged." The man believed Mooldev and sent his wife. The woman was clever. She went behind the bush and returned Wan soon. With a smile she said to Mooldev in a loud voice-5 $1 "Congratulations ! You have got a beautiful son." And the couple went 41 ahead. Pundareek was filled with shame at this biting taunt. Mooldev took him along and procuded ahead. 16. pati-eka gA~va meM do bhAI rahate the| una donoM ke eka hI patnI thii| vaha bar3I catura thI, . kabhI yaha pragaTa nahIM hone detI thI ki donoM patiyoM meM se kisa para usakA anurAga adhika hai| Wan isa bAta ko lekara gA~va vAle usakI prazaMsA karate the| dhIre-dhIre yaha bAta rAjA ke kAnoM taka bhI phuNcii| ve bhI prabhAvita hue kintu unake mantrI ne kahA-"mahArAja ! yaha asaMbhava hai| usa strI kA eka pati ke prati anurAga avazya hI adhika hogaa|" rAjA ne kahA-"isakA patA kaise lage?'' mantrI ne kahA-"maiM zIghra hI koI upAya karatA huuN|' + eka dina mantrI ne usa strI ko eka Adeza bhejA ki vaha apane eka pati ko pUrva dizA ke eka OM grAma vizeSa meM bheje aura dUsare ko pazcima dizA ke amuka gA~va meN| yaha Adeza pAkara strI ne jisa Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hai matijJAna (autpattikI buddhi) $%% % %% %% % ( 203 ) %% %%% Mati-jnana (Autpattiki Buddhi) 5 %%% % %Ya %% %% % % %$%% %%%

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75 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 4 5 6 7 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 4 5 phra pati para adhika sneha thA use pazcima ke gA~va ko bhejA jisase Ane jAne meM sUrya kA tApa pIche se par3e aura kaSTa kama ho| jisa para kama sneha thA use pUrva dizA ke gaoNva bhejA jisase sUrya kA tApa sAmane se pdde| maMtrI ne rAjA se yaha bAta btaaii| kintu rAjA isase saMtuSTa nahIM huA / maMtrI ne punaH Adeza bhejA aura do anya gA~voM ke nAma batA donoM patiyoM ko eka hI samaya alaga-alaga gA~va bhejane ko khaa| strI ne phira donoM ko bheja diyA para isa bAra kucha samaya 5 pazcAt maMtrI ne strI ke yahA~ dUta bheje jinhoMne use yaha sUcanA dI ki usake pati bImAra haiM unheM jAkara sa~bhAle / strI tatkAla eka ke lie bola uThI-" ve to sadA aise hI rahate haiM, koI naI bAta nahIM hai| pahale maiM dUsare ko dekhU~ unheM bar3A kaSTa ho rahA hogA / " yaha kahakara vaha usa pati kI ora ravAnA ho gaI jisa para usakA vizeSa sneha thaa| maMtrI ne rAjA ko sArI bAta batAkara saMtuSTa kiyA / Wan 16. Husbands-Two brothers lived in a village. They had the same wife. She was very clever and never revealed which of the brothers she loved most. The villagers praised her for this quality. In time this news reached the king also. He was also impressed, but his minister said-"Sire, It is impossible. It is for sure that the woman loves one of her husbands more than the other." The king asked-"How to find about this?" The minister said - "I will soon think of some way." One day the minister send an order to the woman that she should send one of her husbands to a certain village in the east and the other to another village towards west. Getting this order the woman sent the husband she loved more to the village in the west so that while going as well as coming, the sun is on his back and the heat is less oppressive. The one she loved less, she sent to the eastern village so that he walks facing the sun. The minister informed the king of this but the king was not satisfied. 5 Once again the minister sent an order to her to send her husbands to two different destinations at the same time. The woman complied the order but this time the minister sent two different messengers to her after a lapse of few hours. They both carried the same message but from different villages-"Your husband is sick and needs your 5 care." The woman at once said about one of her husbands - " This is 5 nothing new, he gets sick now and then. First I should go to see the other one. He must be in pain." And she left to see the husband she loved more. The minister satisfied the king by giving all these details. Wan zrI nandI sUtra ( 204 ) Shri Nandisutra 555555559555455555 5 555 5555 55EUR -pha

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6FFFFFFFFFTing Ting Ting Ting Ting FFFFFFFTing Ting Ting Ting Ting Ting Le Le Ting Ting Ting Ting $ $$Ting $ $$$ $$$$ 5Ting Ting % %%%%%% Si Si Yu Ye Ye Bu Bu Bu Bu Bu Bu Zhu Bu Zhu Bu Bu Yu Hao 17. putra-kisI nagara meM eka vyApArI rahatA thaa| usake do paliyA~ thiiN| eka putravatI thI # ma aura dUsarI bNdhyaa| kintu donoM hI bAlaka ko samAna rUpa se sneha karatI thIM aura sAra-saMbhAla bhii| donoM mAtAoM ke samAna vyavahAra ke kAraNa bAlaka bhI yaha nahIM jAna pAyA ki usakI OM asalI mAtA kauna-sI hai? eka bAra vyApArI apane parivAra sahita videza-yAtrA para gyaa| durbhAgyavaza mArga meM hI usakI mRtyu ho gaI aura usake bAda donoM striyoM meM vivAda ho gyaa| donoM usa bAlaka ke apanA putra hone kA dAvA kara yaha kahane lagI kI seTha kI saMpatti usakI hai| vivAda jaba bar3hA to ve nyAyAlaya phuNcii| nyAyAdhIza bhI ulajhana meM par3a gae ki anya kisI prakAra kI sUcanA yA sAkSI ke abhAva meM kaise nyAya kreN| svayaM bAlaka bhI yaha batAne meM asamartha ma thA ki asalI mA~ kauna-sI hai| kucha hI dera meM usakI autpattikI buddhi ne kAma kiyA aura usane ke meM apane adhIna karmacAriyoM ko Adeza diyA-"pahale vyApArI kI saMpatti ko donoM striyoM meM - barAbara-barAbara baoNTa do aura phira eka ArI se bacce ke do barAbara Tukar3e kara donoM striyoM ko de do|" yaha Adeza suna eka strI to mauna rahI para dUsarI tatkAla rotI huI bolI-"nahIM ! nahIM ! bacce ke Tukar3e na kreN| yaha merA nahIM, isI kA baccA hai| kRpAkara ise hI de deM aura mere hisse kI saMpatti bhI isI ko de deN| bacce ke lAlana-pAlana meM AvazyakatA pdd'egii| merA sneha to + bacce ko dekhakara hI saMtuSTa ho jaaegaa|" nyAyAdhIza ne usa strI kI sneha-vikala avasthA ko dekha tatkAla samajha liyA ki asalI maoNma vahI hai| mA~ apane putra kI mRtyu kabhI kisI mUlya para sahana nahIM kara sktii| usane nyAyAnusAra putra va saMpatti use sauMpI aura nakalI ko daNDa diyaa| 17. The Son-There lived a merchant in a town. He had two wives. One had a son and the other was barren. But the two of them took care of the child with same affection and love. Due to this 4 uniform behaviour even the child was not aware that which of them 5 was his true mother. Once the merchant went out on a foreign tour 41 with his family. Unfortunately he died on the way. After his death there was a dispute between the two wives. Saying that the son belonged to her, they both claimed the merchants property. When the differences increased they moved court. The judge also became confused as to how to decide in absence of any further 5 information or evidence. Even the child was unable to tell which one 5 was his real mother. A little later his Autpattiki Buddhi worked and he instructed his subordinate-"First of all divide all the property belonging to the merchant between the two women. Once this is done - take a saw and slit the child in two and give one piece each to them." 5 This strange order did not bring out any reaction from one of the 45 matijJAna (autpattikI buddhi) ( 205 ) Mati-jnana (Autpattiki Buddhi) 45 You Bu Bu Bu Bu Bu Bu Bu Bu Bu Jie Sui Sui Sui Sui Nan %%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 4FiTing Ting Ting Ting Ting 555 $$$$$$ $$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$

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055555555 5 55555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting L5 women, whereas the other broke into tears and said, "No! Not at all! Wan Kindly don't slit the child. This is her son not mine. Please hand over the child to her. Also, give her my share of the wealth. She will need 55 it to take proper care of the growing child. I will be content when I s see the boy hale and hearty." The judge saw this spontaneous flow of affection and care and at once understood that she was the real mother. At no cost a mother 45 could tolerate killing of her son. Accordingly he released the son and 5 the wealth to the real mother and punished the impostor. gAthA 3 ke udAharaNa (STORIES OF VERSE-3) 1. madhu-chatra-eka julAhe kI patnI duzcaritra thii| julAhA eka bAra kisI kAryavaza dUsare gA~va 5 gayA to usakI strI ne kisI anya puruSa se avaidha sambandha banA liye| apane premI se milane vaha Wan gA~va ke bAhara jAla-vRkSoM ke eka jhuramuTa meM jAtI thI jahA~ eka dizA meM madhu-chatra thaa| julAhA + gA~va se lauTa AyA aura unake dina sAmAnya gati se bItane lge| strI avasara pA apane premI se milane usI jAla-vRkSoM ke jhuramuTa meM jAyA karatI thii| + eka dina julAhe ko madhu kI AvazyakatA pdd'ii| jaba vaha madhu kharIdane bAjAra jAne ko huA / OM to usakI patnI bolI-"madhu kharIdane kI kyA AvazyakatA hai, maiM tumheM eka vizAla chattA batA detI huuN|" vaha julAhe ko lekara jAla-vRkSoM ke jhuramuTa meM gaI aura chattA dikhA diyaa| julAhe ne chattA dekhA aura sAtha hI usa nirjana sthala kA bhI bhalIbhA~ti nirIkSaNa kiyaa| use apanI OM autpattikI buddhi se yaha samajhate dera na lagI ki isa nirjana sthala para usakI patnI ke Ane aura // ma isa sthala ko bhalI prakAra pahacAnane kA anya koI kAraNa nahIM ho sakatA, vaha avazya hI kisI anya vyakti ke prema-pAza meM ba~dhI hai aura yaha unakA milana-sthala hai| ma 2. mudrikA-kisI nagara meM eka purohita rahatA thaa| nagara meM vaha satyavAdI aura ImAnadAra ke E rUpa meM prasiddha thaa| eka bAra koI majadUra usakI prasiddhi sunakara usake pAsa apanI varSoM kI OM jamA pU~jI eka hajAra muhareM eka thailI meM baoNdha usake pAsa rakhakara kamAI karane ke lie yAtrA para nikala gyaa| bahuta samaya bItane para vaha lauTA aura purohita se thailI maoNgane aayaa| purohita ne use pahacAnane se inkAra kara diyA, bolA-"tU kauna hai ? kisa dharohara kI bAta kara rahA hai?" ma majadUra yaha sunakara ThagA-sA raha gyaa| apanI sArI pU~jI kho dene ke duHkha ne use pAgala-sA OM banA diyA aura vaha rAjamArga para-"merI hajAra moharoM kI thailI" pukAratA-pukAratA ghUmane lgaa|| * eka dina usane rAjya ke maMtrI ko rAste meM jAte dekhA to usI se maoNga baiThA-"purohita jI ! # merI hajAra moharoM kI thailI jo Apake pAsa dharohara rakha gayA thA, lauTA diijie|" * zrI nandIsUtra ( 206 ) Shri Nandisutra 05555555555555555555555555555C Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting s 5 Hao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9 DHESHESHEEEEEEEEEEEEEEO maMtrI usakI hAlata dekhakara samajha gayA ki dAla meM kucha kAlA hai| usane majadUra ko DhAr3hasa ba~dhAI aura apane sAtha rAjA ke pAsa le gyaa| rAjA ne jaba sArI ghaTanA sunI to purohita ko hai ma bulavA bhejaa| jaba purohita darabAra meM AyA to rAjA ne pUchA-"brAhmaNa devatA, Apa isa vyakti ke kI dharohara lauTA kyoM nahIM dete?" purohita ne rAjA ko bhI vahI uttara diyA-"mahArAja ! maiM isa OM vyakti ko jAnatA bhI nahIM aura na hI isakI koI dharohara mere pAsa hai|' purohita ke lauTa jAne ke bAda rAjA ne majadUra se saba-kucha vistAra se batAne ko khaa| OM majadUra ne zAnta citta apanI thailI kA AkAra, raMga, purohita ke pAsa rakhane kA dina aura yahA~ ke ma taka ki purohita ne use uThAkara kahA~ rakhA yaha bhI batA diyaa| OM kucha dina bAda avasara dekha rAjA ne purohita ko zataraMja khelane bulaayaa| khela meM magana hai purohita ko bAtoM meM lagA rAjA ne usase a~gUThI badala lii| kacha dera bAda laghuzaMkA ke bahAne rAjA gayA aura apane eka vizvAsI sevaka ko cupacApa purohita kI aMgUThI dekara usake ghara OM jAne ko khaa| vahA~ jAkara purohita patnI ko aMgUThI dikhAkara eka hajAra moharoM kI amuka raMga Wan kI thailI jo purohita jI ne amuka dina amuka sthAna para rakhI thI le Ane ko khaa| OM purohita kI aMgUThI dekha usakI patnI ko vizvAsa ho gayA ki yaha saMdeza usake pati kA hI ja + hai| usane jhaTa se thailI nikAlakara de dii| rAjA ne usa thailI ko apanI aneka thailiyoM ke bIca rakha diyA aura usI samaya majadUra ko bulaayaa| majadUra ne aneka thailiyoM ke bIca apanI thailI ko U pahacAnakara uThA liyaa| rAjA ne use saharSa jAne ko kahA aura purohita ko daNDa diyaa| 3. aMka-eka bAra eka vyakti ne dharohara ke rUpa meM eka sAhUkAra ke pAsa eka hajAra rupaye OM kI eka naulI (thailI jo pUre nApa kI hotI hai aura silAI kara dI jAtI hai) kisI sAhUkAra ke ma pAsa rakha dI aura svayaM yAtrA para nikala gyaa| pIche se sAhUkAra ne bar3I saphAI se naulI ke nIce kI ke bhAga ko kATakara usameM se rupaye nikAla liye aura khoTe sikke (jo AkAra meM kucha choTe hote Wan haiM) bharakara barAbara kara silAI kara dii| kucha dinoM bAda naulI kA mAlika lauTA to sAhUkAra ne ke hai usakI naulI use vApasa de dii| usa vyakti ne jaba apane ghara jAkara naulI ko kholA to apane sikkoM ke sthAna para nakalI sikke dekhakara ghbraayaa| naulI aura khoTe sikke lekara vaha sIdhA + nyAyAdhIza ke pAsa phuNcaa| nyAyAdhIza ne sArI bAta sunakara usase pUchA ki naulI meM kitane rupaye Wan rakhe the| usa vyakti ne batAyA-"eka hjaar|" nyAyAdhIza ne eka hajAra rupaye ma~gavAkara naulI meM 5 + bharavAye aura pAyA ki jitane rupaye zeSa bace the ThIka utanI hI naulI kATI huI thii| use usa vyakti kI saccAI para vizvAsa ho gyaa| sAhUkAra ko bulavAkara usa AdamI ke rupaye vApasa fa dilavAe aura sAhUkAra ko daNDa diyaa| 4. nANaka-eka bAra eka AdamI eka seTha ke pAsa eka hajAra svarNa-mudrAe~ eka thailI meM baMda Wan kara apane nAma kI sIla lagAkara dharohara ke rUpa meM rakhakara videza calA gyaa| use vApasa Ane ke 9 meM kaI varSa laga ge| isI bIca seTha ne bar3I saphAI se sIla haTAkara svarNa-mudrAe~ nikAla lI aura vaisI kI vaisI pItala kI mudrAe~ banavAkara thailI meM rakhakara jyoM kI tyoM sIla lagA dii| matijJAna (autpattikI buddhi) ( Role) Mati-jnana (Autpattiki Buddhi) 095555555555555555555550 Le Wan 5$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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ANIPPIPROPPIPPenie. indian mannaxnn: nAmamA Bu Bu Bu Bu Sui Sui Li Li Bu Bu Bu Bu Bu Zhu Bu Bu Ya Yi ra jaba usa thailI kA mAlika lauTA to seTha ne vaha thailI use vApasa de dii| thailI ko pahacAnakara 9 aura sIla kI jaoNcakara vaha vyakti thailI le gyaa| ghara jAkara jaba usane thailI kholI to pItala // kI mudrAe~ dekhakara sira pITa liyaa| apanI phariyAda lekara vaha nyAyAdhIza ke pAsa gyaa| nyAyAdhIza ne seTha ko bhI bulavA liyaa| thailI ke mAlika se nyAyAdhIza ne pUchA ki use thailI seTha ja ko diye kitane varSa ho gaye? usa AdamI ne uttara diyA ki pA~ca varSa bIta gae haiN| seTha ne bhI isa bAta kA samarthana kiyaa| taba nyAyAdhIza ne pItala kI mudrAoM kI parIkSA kI aura pAyA ki * ve to naI banI huI haiM, adhika se adhika eka varSa huA hogaa| seTha kI cAlAkI pakar3I gii| OM nyAyAdhIza ne svarNa-mudrAe~ unake asalI mAlika ko dilavA dI aura seTha ko daNDita kiyaa| 5. bhikSu-eka bAra eka AdamI ne kisI bhikSu/saMnyAsI ke pAsa eka hajAra mohareM dharohara ke ke rUpa meM rakhIM aura vaha yAtrA para calA gyaa| kucha dinoM bAda jaba vaha lauTA to saMnyAsI se apanI mohareM moNgiiN| vaha bhikSu TAlamaTola karane lgaa| jaba Aja-kala karate kucha dina bIta gae to usa AdamI ko cintA huI aura vaha apanA dhana kisI prakAra bhikSu se lene ke upAya khojane lgaa| vaha isI udher3abuna meM thA ki use kucha juArI mile| bAtoM hI bAtoM meM jaba usane unase OM apanI samasyA batAI to unhoMne use Azvasta kiyA ki ve usakI moharoM bhikSu ke pAsa se / + nikalavA deNge| ve use kucha samajhAkara usa dina to cale gye| agale dina ve juArI gerue vastra pahana kara saMnyAsI kA veza banA bhikSu ke pAsa pahuMce aura bole-"hamAre pAsa sone kI ye kucha jakhUTiyA~ haiM, Apa inheM apane pAsa rakha leN| hameM videza bhramaNa ke lie jAnA hai, ataH hamArI OM samasyA yaha hai ki ye sone kI khUTiyA~ kahA~ rkheN| Apa mahAtmA haiM, satyavAdI haiM aura dhana ke prati Apako moha nahIM, ataH Apase acchA vyakti hameM mila nahIM sktaa|" ye bAteM ho hI rahI thIM ki pUrva saMketAnusAra vaha vyakti A pahuMcA aura bolA-"mahAtmA jI ! vaha eka hajAra moharoM vAlI thailI jo maiM Apake pAsa videza jAne se pUrva rakha gayA thA, kRpayA Wan lauTA deN|" bhikSu ne socA ki yadi abhI vaha manA karatA hai to bAta bar3hegI aura ye saMnyAsI itanI fa bahumUlya khUTiyA~ mere pAsa nahIM rkheNge| ataH usane jhaTa se apanI saccAI kA prabhAva jamAne hetu usa AdamI kI mohareM lauTA diiN| aura vaha prasanna ho lauTa gyaa| saMnyAsiyoM ke veza meM juArI bhI kisI bahAne calate bne| bhikSu ThagA-sA dekhatA raha gyaa| - 1. The Honey-comb-A weaver had an infidel wife. Once when 45 the weaver had gone out of the village on some errand she established 5 illicit relations with another person. To meet her lover she went to a 55 4 thicket of Jaal trees outside the village. There was a honey-comb on one of the trees in this thicket. The weaver returned and the couple resumed there normal routine. Whenever she got an opportunity th wife went to the Jaal tree thicket for her love sojourns. FFTing Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 55555556 zrI nandIsUtra 945441 ( 208 ) ) ) )) Shri Nandisutra ) ) ) )) ) ) )

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5555555555555555555555555555555555555555555 Wan 1665595555555 One day the weaver had need of some honey. When he was about to go to the market to buy honey, his wife said "There is no need to buy honey. I will show you a large honey-comb." She took the weaver to the Jaal tree thicket and pointed at the honey-comb. The weaver Wan saw the honey-comb and also carefully inspected the solitary place. With the help of his Autpattiki Buddhi he took no time to understand that there was no reason for her wife to come to this forlorn place and be familiar with it, but that she was in love with some person and this was there secret meeting place. Wan 2. The Ring-In a town there lived a priest who was famous as a truthful and upright person. Hearing of his fame, once a labour came to him and deposited all his wealth amounting to one thousand gold coins in a bag and left the town in search of work. After a long period he returned and came to the priest to take back his bag of gold coins. The priest refused to recognise him and said "Who are you? What deposit you are talking about?" b KH The labour was taken aback. Losing all his hard earned wealth made him insane. He started roaming around on the main street of the town uttering-"My bag of one thousand gold coins!" One day he came across the prime minister of the kingdom. Taking him to be the priest he asked "O revered one, please give me back my bag of one thousand gold coins I deposited with you." Seeing his condition the minister at once understood that there was something black at the bottom. He reassured the labour and took him along to the king. When the king heard the story of the labour he summoned the priest. When the priest came to the court, the king asked "Great Brahman, why don't you return the deposit this man made with you ?" The priest offered the same reply to the king "Sire! I don't even know this person, neither do I have any deposit from him." When the priest left, the king asked the labour to tell his story in detail. Collecting his wits the labour told in details the size and colour of his bag; the date on which he had deposited it with the priest; and even where the priest had kept it after accepting. A few days later finding an opportune moment, the king called the priest for a game of chess. While the priest was engrossed in the matijJAna ( autpattikI buddhi ) ( 209 ). 555555555555555555555555555555555 Mati-jnana (Autpattiki Buddhi) 57 555555555555555555555

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhong Duan De Fen Dang Dang Dang Dang Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Dang Dang Dang Dang Dang Dang Dang Yu Zhong game the king glibly talked the priest into exchanging the ring in his 5 finger. After some time the king excused himself for relieving. He is furtively instructed his personal attendant to go to the priest's house, 15 show the priest's wife his ring, and tell her that the priest has asked 64 him to fetch from her the bag of that particular colour filled with one thousand gold coins and placed at that particular place. When the priest's wife saw his ring she believed that the message was from her husband only. She at once took out the bag and gave it to the king's attendant. The king placed that bag with a heap of his own bags and called the labour. From the heap of the bags the labour at once recognised and pointed at his own bag. The king was pleased 55 4 to let him take his bag and punished the priest. 3. The Number-Once a person deposited a noli of one thousand 15 rupees (noli is a cloth bag of exact volume of a specified number of i 4 coins and is stitched close after placing that number of coins in it) 45 $ with a merchant and went out on tour. In the mean time the merchant skilfully cut out the bottom of the noli, replaced the rupee sh coins with counterfeits (which are slightly thinner), and stitched it back. A few days later the owner of the noli returned and the 45 merchant returned his noli to him. When this person returned home 45 and opened the noli he was disappointed to see the counterfeit coins. 41 He at once went to the court with the noli and the coins. The judges after hearing out his story asked about how many rupees he had placed in the noli. The man informed that he had kept one thousand rupees in the noli. The judge called for one thousand rupees and filled them in the noli. He found that the number of coins left out 15 from the noli matched the length cut out from the noli. He believed in 5 the truthfulness of the person. He summoned the merchant and ordered him to give back the thousand rupees to the person. The merchant got a punishment as well. 4. Nanak-Once a person deposited one thousand gold coins in a sealed and signed bag with a merchant and went out on tour. He returned after many years. During this period the merchant skilfully Si removed the seal, replaced the gold coins with made to order brass 55 replicas and sealed it back without leaving a sign. When the owner of the bag returned, the merchant gave him back f his bag. The man examined the bag and the seal and finding 4 zrI nandIsUtra (380) Shri Nandisutra $555555555555555555Bu 555555555555556 De Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 55555%

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LELE LE LE LE VE V6 45 45 46 46 45 46 46 46 45 46 46 46 46 46 465555 55 Wan everything intact accepted the delivery. When he reached home, opened the bag and found brass coins he cursed his luck. He filed his complaint with the court., The judge summoned the merchant also. With both parties present he asked the complainant about how many years had passed since he deposited the bag with the merchant? The man informed that five years had passed. The merchant also confirmed this statement. Now the judge examined the brass coins and found that they had been made recently; at the most one back. The merchant was caught in his deceit and was punished. The gold coins were returned to the rightful owner. 45 Wan 45 Shi While he was still thinking about it he came across some 555 gamblers. During conversation when he told about his problem the gamblers assured him that they will help him recover his wealth from the mendicant. They gave him instructions and left. Next day they dressed themselves in ochre robes and disguised as mendicants 45 went to that mendicant. They requested him-"We have these gold Wan 95 Wan F 5. The Mendicant-Once a person deposited one thousand gold coins with a mendicant and went out on tour. A few days later he returned and asked for his coins from the mendicant who resorted to biding time. Even after a considerable time when the mendicant did not return the coins the man started searching for some way to recover his wealth. pegs which we want to deposit with you for safe keeping. We are going out of the town on a tour and our problem is that we have no place to keep these costly pegs. You are a saint, and a truthful individual and have no fondness for wealth. What better person can we find than you." year While the talks were going on the former depositor came there according to the plan. He said "Revered once, please give me back my bag of one thousand gold coins that I had deposited with you before going on tour." The mendicant thought that if he refused now, a scene would be created and these mendicants will not deposit their highly valuable pegs with me. He at once returned the gold coins to the man in order to impress the disguised mendicants with his honesty. The overjoyed man left for his home. Now the gamblers also left on some pretext. The mendicant realised that they had made a fool of him. 4 matijJAna ( autpattikI buddhi ) ( 211 ) Mati-jnana (Autpattiki Buddhi) 0555555555555555555555555555 5 1 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 54455455 45 46

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055 EEEEE 6. ceTaka nidhAna-do ghaniSTa mitra eka bAra nagara se bAhara jaMgala meM kisI kAryavaza gye| jaMgala meM eka sthAna para ve gaDDhA khoda rahe the ki acAnaka unheM bahuta-sA gaDA huA khajAnA E (nidhAna) milaa| itanA sonA dekhakara donoM mitra bahuta prasanna hue| usameM se eka volA-"mitra ! OM hama bar3e bhAgyavAna haiM ki hameM akasmAt hI itanA baDA nidhAna mila gyaa| kintu ise hama Aja nahIM kala apane ghara le caleMge kyoMki kala bar3I zubha tithi hai|" yaha vyakti bar3A kapaTI thA aura E- dUsarA sarala citt| vaha bAtoM meM A gayA aura donoM apane-apane gharoM ko lauTa gye| kapaTI mitra Wan rAta ko jaMgala meM pahuMcA aura sArA dhana nikAla usake sthAna para koyalA bhara rakha gyaa| E agale dina niyata samaya para donoM mitra vahA~ pahu~ce aura khudAI kii| vahA~ dhana ke sthAna para ke koyale dekha kapaTI rone lgaa| bIca-bIca meM vaha kanakhiyoM meM apane mitra kI ora dekhatA jAtA hai aura kahatA jAtA-"hama kitane bhAgyahIna haiM ki bhAgya ne hamArA dhana chInakara koyale de diye|" OM dUsarA mitra sarala avazya thA kintu mUrkha nhiiN| vaha samajha gayA ki usake mitra ne hI yaha dhUrtatA ja kI hai| usane usI samaya nizcaya kara liyA ki isa dhUrta ko sabaka sikhAnA hai aura taba apane mitra ko sAntvanA dete hue bolA-"itanA duHkha mata karo mitra ! jaisA bhAgya meM hotA hai vahI hotA 9 hai| calo ghara lautteN|" aura donoM mitra lauTa aae| - sarala citta mitra ne ghara Akara eka acche kalAkAra se apane dhUrta mitra kI baiThI huI pratimA OM bnvaaii| mUrti ko eka kamare meM rakha usane do bandara pAla liye| baMdaroM ko khAne ko jo kucha bhI detA vaha usa mUrti ke kaMdhoM para, sira para yA jaMghAoM para rakha detaa| baMdara uchalate-kUdate usake pratimA para caDhate aura apanA bhojana kara lete| kucha hI dinoM meM ve usa mUrti se itane paricita ho OM gae ki jaba bhI unheM kucha khAnA hotA to mUrti kI goda meM aura kaMdhoM para caDhakara khelane lagate aura sarala mitra unheM phaTa se bhojana de detaa| hai jaba usa mitra ko yaha vizvAsa ho gayA ki aba ve bandara jo vaha cAhatA thA vaha kAma sIkha gae haiM to usane eka dina apane kapaTI mitra ke donoM lar3akoM ko apane yahA~ bhojana para AmaMtrita kiyaa| kapaTI mitra ne prasannatApUrvaka apane donoM putroM ko bheja diyaa| sarala mitra ne baccoM ko baDe + sneha se bhojana karAyA aura eka anya sthAna para Dhera se khilaune dekara chupA diyaa| OM saMdhyA samaya jaba kapaTI mitra apane baccoM ko lene AyA taba taka sarala mitra ne vaha pratimA : haTavAkara usake sthAna para eka Asana bichA diyA thaa| kapaTI mitra ko usI Asana para baiThane ko kahA aura kucha bhojana sAmagrI lAkara usake sAmane rakha dii| kapaTI baiThA hI thA ki dUsare kamare 9 meM se do bandara Ae aura kapaTI kI goda meM kaMdhoM para car3hakara khelane lge| aisA lagatA thA jaise + ve kapaTI ko bhalIbhA~ti pahacAnate the| sarala citta mitra udAsa bhAva se unheM khAne kI cIjeM OM dene lgaa| + kapaTI ne AzcaryapUrvaka pUchA-"mitra ! kyA bAta hai ye donoM baMdara to mere pAsa aise Akara OM khela-khA rahe haiM jaise mujhase paricita hoN|" zrI nandIsUtra ( 212 ) Shri Nandisutra 05555555555555550 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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phaO MEENESS555555555555555510 sarala mitra ne kahA-"kyA batAU~ mitra ! ye baMdara tumheM kyoM nahIM pahacAneMge? ye to tumhAre / + putra hI haiN| durbhAgyavaza bandara bana gae haiN|" kapaTI ko kATo to khUna nhiiN| vaha sAmane se jhaTa se uThA aura apane mitra kA hAtha pakaDakara Aveza bhare svara meM bolA-"mitra ! yaha kaisA krUra majAka kara rahe ho? kahIM AdamI ke bhI bandara banate haiN|" "mitra ! durbhAgya tathA karmaphala kyA nahIM kara skte| jaba durbhAgyavaza sonA koyale meM badala OM sakatA hai to AdamI bandara kyoM nahIM bana sktaa| avazya hI Apake azubha karmoM kA phala hai|'' sArI bAta kapaTI mitra ke samajha meM A gii| usane socA, yadi jhagaDA karegA to bAta rAja OM taka phuNcegii| dhana bhI china jAegA aura lAbha bhI nahIM milegaa| use sabaka mila gyaa| usane // tatkAla sArI bAta batAI aura kSamA mAMgakara dhana kA baeNTabArA kara liyaa| sarala mitra ne usake / donoM putra use vApasa de diye| autpattika buddhi kA yaha eka aura sundara udAharaNa hai| 7. zikSA (dhanurvidyA)--eka bAra eka dhanurvidyA-vizeSajJa bhramaNa karate hue eka nagara meM phuNcaa| - OM vahA~ jaba logoM ko usakI yogyatA kA patA lagA to aneka dhanADhyoM ke putra usake pAsa jAkara Wan dhanurvidyA sIkhane lge| vidyA sIkhane ke bAda usake ina dhanI ziSyoM ne dakSiNA. ke rUpa meM use pracura dhana bheMTa kiyaa| jaba lar3akoM ke abhibhAvakoM ko yaha samAcAra milA to ve bigaDa gae aura OM sabane milakara nizcaya kiyA ki jaba vaha vyakti itanA dhana lekara apane ghara ko prasthAna karegA taba rAste meM use mAra-pITakara dhana vApasa le liyA jaayegaa| isa durabhisandhi kA kisI prakAra dhanurvidyA-vizeSajJa ko patA cala gyaa| usane apane grAma meM meM rahane vAle baMdhuoM ko cupacApa yaha samAcAra bheja diyA ki AgAmI pUrNimA ke dina vaha nadI meM gobara ke piNDa bahAegA jo bahate hue kucha samaya bAda usake gA~va ke nikaTa pahu~ca jaayeNge| unheM OM nadI meM se nikAlakara sa~bhAlakara rakha diyA jaae| aura phira usane dakSiNA meM milA sArA dhana gIlI gobara meM DAla bahuta se piNDa banA liye aura unheM sukhA liyaa| ____ ucita avasara dekha usane apane saba ziSyoM ko bulAkara kahA-"hamAre kula kI paramparA hai ki jaba ziSyoM kI zikSA pUrNa ho jAe to eka zubha tithi ko nadI para snAna kara maMtroccAra ke ja sahita gobara ke sUkhe piNDa nadI meM pravAhita kie jAte haiN| isakA yaha mahattva hai ki gobara samAna hai ajJAna ko pravAhita kiyA jA rahA hai| tuma logoM kI zikSA pUrNa ho cukI hai ataH yaha dIkSAnta samAroha AgAmI pUrNimA ko kiyA jaaegaa|' pUrNimA ke dina saMdhyA samaya Ayojana kiyA gayA aura aneka nagaravAsiyoM kI upasthiti meM maMtroccAra sahita sabhI gobara ke piNDa nadI meM pravAhita kara diye gye| yojanAnusAra ye piNDa jaba bahakara usa zikSaka ke gAMva pahuMce to usake bandhuoM ne nadI se cunakara eka gaTharI meM bA~dha sa~bhAlakara rakha diye| F matijJAna (autpattikI buddhi) (213 ) Mati-jnana (Autpattiki Buddhi) $55555555555555555555555Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ting Ting Ting Ting Ting Ting Zhe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55Ting Ting Ting Ting Ting Ting Ting Ting F5555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFF

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HEHRA ) Wan yyyy 55Sui 5Sui Sui De 555555%%%%%%%%%%% %%$ * kucha dinoM bAda zikSaka ne apane prasthAna ke samaya kI ghoSaNA kara dii| usakI vidAI ke dina usake ziSya tathA utsukatAvaza unake abhibhAvaka bhI aae| una sabhI ke sAmane zikSaka mAtra ke unhIM vastroM meM jo usane pahane hue the, binA kisI anya sAmAna yA gaTharI ko hAtha meM lie sabase Wan vidA lekara cala diyaa| abhibhAvakoM ko Azcarya huA ki vaha jaise AyA thA vaise hI akiMcana ke samAna jA rahA hai| unhoMne yaha svIkAra kara liyA ki usake pAsa kucha nahIM hai ataH rAha meM use lUTane-mArane kA vicAra chor3a diyaa| 8. arthazAstra (nItizAstra)-eka vyakti ke do patniyA~ thiiN| eka ke eka putra thA aura dUsarI baaNjh| donoM hI samAna rUpa se bacce kA lAlana-pAlana karatI thIM ataH bAlaka ko yaha patA nahIM OM thA ki usakI asalI mA~ kauna hai| eka bAra vaha vaNik apanI patniyoM aura putra sahita ayodhyA nagarI meM AyA jahA~ samrAT megha (bhagavAna sumatinAtha ke pitA) kA rAjya thaa| yahA~ durbhAgyavaza usa vaNik kA dehAnta ho gyaa| donoM patniyoM meM putra ko lekara vivAda ho gayA kyoMki saMpatti kA svAmitva putravatI maoN ko milatA hai| OM yaha vivAda rAjA megha ke samakSa phuNcaa| ve bhI nyAya na kara ske| jaba mahArAnI sumaMgalA ko patA calA to unhoMne donoM striyoM ko bulavAyA aura kahA-"maiM garbhavatI hU~ aura kucha mAha bAda mere putra janma legaa| vahI kucha varSa kA hone para tumhArA nyAya kregaa| taba taka tuma saba yahIM OM Ananda se rho|" vaMdhyA ne vicAra kiyA-"yaha to acchA avasara hai| rAnI ke putra ko bar3A hone meM to kucha varSa + lageMge taba taka rAjasI ThATa kA Ananda kyoM na liyA jaae| jaba nyAya hogA taba dekhA jaaegaa|' yaha socakara usane tatkAla apanI svIkRti de dii| jisakA putra thA vaha isa asamaMjasa meM par3I rahI hai ki use putra cAhie, rAjasI ThATa nhiiN| para mahArAnI ko apanI bAta kaha kaise kupita kreN| ___mahArAnI tatkAla samajha gaIM ki unakA prastAva svIkAra karane vAlI bA~jha strI hai| use daNDa ma diyA gayA aura putra usakI asalI mAtA ko sauMpa diyA gyaa| 9. icchAyamahaM (jo tuma cAho vaha mujhe do)-kisI nagara meM eka seTha rahatA thaa| eka dina OM usakI akAla mRtyu ho gii| usakI patnI ko usakA vyavasAya sa~bhAlane kI bar3I kaThinAI hone lgii| jo dhana seTha ne byAja para diyA huA thA vaha kisI prakAra vasUla nahIM ho rahA thaa| antataH usane seTha ke eka mitra ko bulAyA aura kahA-"Apa anugraha kara mere pati kA byAja para lagA dhana vasUla karane meM merI sahAyatA kreN|" seTha kA vaha mitra bar3A svArthI thaa| usane seThAnI se 5 kahA-"yadi Apa mujhe usa dhana meM kucha hissA deM to maiM sArA paisA vasUla kara sakatA huuN|" seThAnI ne uttara diyA-"jo tuma cAho, vaha mujhe do|" svArthI mitra ko jaise mu~hamA~gI murAda mila gii| usane kucha hI dinoM meM sArA paisA vasUla kara liyaa| sAre dhana ke usane do bhAga kie-eka bahuta hai adhika aura dUsarA bahuta km| kama vAlA bhAga usane seThAnI ko diyaa| seThAnI ne lenA svIkAra nahIM kiyA aura vivAda lekara nyAyAdhIza ke pAsa phuNcii| * zrI nandIsUtra ( 214 ) Shri Nandisutra %% %%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Nan %%%%% H$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$ 355555555551)

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FILE LIE LIE LIE LE LE LE LE LE LE LE LE zrI zrI jaganArArArArA nyAyAdhIza se seThAnI ne sArI bAta batAI aura kahA ki yaha vyakti apane vAyade se mukara rahA hai| nyAyAdhIza ne sArA dhana vahA~ ma~gAyA aura usa vyakti kI icchAnusAra do DheroM meM baoNTa diyaa| aura usa vyakti se pUchA - "tuma kauna-sA Dhera lenA cAhate ho / " usane bar3e Dhera ko dikhAte hue kahA - " maiM to yahI Dhera lenA cAhatA huuN|" nyAyAdhIza ne use samajhAyA - " basa isI kAraNa yaha Dhera tuma donoM ke bIca hue anubaMdha ke anusAra seThAnI ko diyA jAegA kyoMki jisa zarta para tumane yaha kAma kiyA hai vaha spaSTa hai - " jo tuma cAho vaha ise do / " 5595555 565 5 5 5 5 5 5 5 5 5 5 5 554655 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 seTha kA mitra apanI mUrkhatA para pachatAtA huA choTA Dhera lekara calA gyaa| seThAnI apanA dhana lekara apane ghara lauTa gii| 10. zata sahasra (eka lAkha) - eka parivrAjaka baDA kuzAgra buddhi thaa| vaha jo bAta eka bAra suna letA thA use akSarazaH yAda ho jAtI thI / usake pAsa cA~dI kA eka bahuta bar3A pAtra thA jise vaha khoTaka kahatA thA / apanI isa smRti - kSamatA ke abhimAna meM cUra eka dina usane aneka upasthita logoM ke samakSa pratijJA kI - " jo vyakti mujhe aisI azruta pUrva bAta sunAegA ki jo maiMne pUrva meM kabhI na sunI ho, use maiM apanA yaha vizAla rajata khoTaka de dU~gA / " usakI isa pratijJA ke samAcAra suna eka-eka kara aneka vyakti Ae aura use aneka bAteM khiiN| para vaha bAta sunakara akSarazaH use doharA detA aura kahatA ki yaha to maiMne pahale hI sunI huI hai| parivrAjaka kI yaha caturAI eka siddha - putra samajha gyaa| usane mana meM ThAna lI ki vaha parivrAjaka ko usI ke jAla meM pha~sAkara sabaka sikhaayegaa| parivrAjaka kI prasiddhi aura aneka logoM ko use bAta sunAne Ane kA prasaMga itanA rocaka ho cukA thA ki aba yaha pratiyogitA rAjadarabAra meM hone lagI thI / siddha-putra eka dina avasara dekha rAjadarabAra meM pahu~cA aura kahA ki vaha use aisI bAta batAegA jo usane pahale nahIM sunI hai| parivrAjaka muskarAkara bolA" avazya ! tuma bhI apanA kauzala dikhAo / " siddha-putra ne U~ce svara meM kahA jisase rAjA sahita sabhI darabArI suna sakeM "tujjha piyA maha piuNo, dhArei aNUNagaM saya sahassaM / jai supuvvaM dijjaha, aha na suyaM khorayaM desu // " arthAt "tumhAre pitA ko mere pitA ke eka lAkha rupaye dene haiN| yadi yaha bAta tumane sunI hai to apane pitA kA eka lAkha rupaye kA karjA cukA aura yadi nahIM sunI hai to khoTaka mujhe de do / " parivrAjaka yaha zloka sunakara ThagA-sA raha gyaa| apane hI jAla meM svayaM pha~sa gyaa| use apanI parAjaya svIkAra kara cA~dI kA pAtra denA pdd'aa| 6. Chetak Nidhan-Two close friends once went out of the town into a jungle for some work. While they were digging a hole at a spot matijJAna ( autpattikI buddhi ) ( 215 ) @ Mati-jnana (Autpattihi Buddhi) ka 50

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55 Wan Wan 5 in the jungle they found a pile of hidden treasure. The friends were elated to see so much of gold. One of them proposed-"Friend, we are extremely lucky that we have suddenly come across such a large treasure. But we will carry it home tomorrow only, and not today. This is because tomorrow is a very auspicious day." This man was crafty and the other one a guileless. This sincere one believed what was said and they both returned home. The crafty one returned to the spot during the night, took out the treasure and replaced it with a heap of coal. 555 47 44444E LE LE LE LE LE LE LE LE LE 5 Next day, at the appointed time the two friends went into the Wan jungle and started digging for the treasure. Seeing coal instead the crafty one started crying profusely. In between, he would glance at his friend and utter-"How ill fated we are that we have been Wan Wan Wan 11T vb deprived of the treasure and given coal instead. The sincere one, though simple, was not a fool. He realised that his friend had played a trick on him. He at once resolved to teach his friend a lesson. mr However, he said "Friend, don't be so distressed, one only gets what he is destined to. Come let's go home." And the two friends left. Wan jump and perch on the statue to eat. Within a few days they became so familiar with the statue and its connection with the food that Wan The sincere one, after returning home, called an expert sculptor and got a statue of his friend in sitting posture made. When ready, he placed the statue in a room. After this he got two pet monkeys. When he had to feed the monkeys he would place the eatables on the shoulders, head or thighs of the statue. The monkeys would playfully whenever they wanted to eat they would come and sit in the lap or shoulders of that replica of a human figure. The sincere one would at once feed them. When he was confident that the monkeys had perfectly learnt what he wanted, the sincere one day invited the two young sons of his zrI nandI sUtra In the evening, by the time the crafty came to fetch his sons, the sincere one had already removed the statue and spread a mattress in its place. He asked the crafty to sit on the mattress. He then brought some snacks and placed before his friend. As soon as the crafty sat crafty friend for lunch. The crafty was pleased to send both his sons. Wan The sincere one fed them with loving care and hid them at a secret place with a heap of toys. ( 216 ) 655555555555555555555555555 Shri Nandisutra 5555555555555555555555555555555555 Wan

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6237775 7 3411797799 4 down, two monkeys came from another room. One sat in his lap and le 45 the other on his shoulders and started playing. It appeared as if they 45 4 were closely familiar with the crafty. The sincere one started giving 4 snacks to the monkeys with a gloom clearly visible on his face. 14 The crafty asked with surprise-"Friend, what is the matter ? 56 15 These little monkeys came to me and are playfully eating as if they $ know me well." The sincere one said--"I fail to find words, my friend ! Why won't these monkeys recognise you ? After all they are your sons. Cruel fate 15 has turned them into monkeys." The crafty turned white with shock. He stood up quickly, took hold i of his friends hand and uttered in dismay--"Friend ! Is it a cruel joke ! How can human beings turn into monkeys ?" "Friend, the ways of fate and karma are strange and powerful. 45 When bad luck can turn gold into coal, why can't it turn humans into monkeys. It must be the fruition of your bad karmas." 4 The crafty understood everything. He thought that if he disputed, 451 the matter would go to the king. Without gaining anything he would c lose all his wealth. He had got his lesson. He at once told the actual 1 story about the treasure, begged his friend's pardon and shared the u treasure with his friend. The sincere one also returned the little boys. This is a good example of Autpattiki Buddhi. 7. Education (of archery)-- Travelling around an expert archer once came to a town. The inhabitants of the town came to know of his fi expertise and many young boys from wealthy families came to him to si learn archery. When their education was complete they gave their teacher a big purse of money as gift. When the guardians of these boys got this news they were annoyed. They all unanimously decided 4 that when the archer leaves for his village, they will apprehend him, beat him up and recover all the money. The archer somehow came to know of this conspiracy against him. 55 5 He furtively sent a message to his friends in his village that on the f coming fifteenth day of the bright half of this month he will throw - 4 some dung-balls in the river. These floating balls will reach their 55 village, which was down river, after some time. These balls should be FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting s FTing Ting Ting Ting Ting Ting Ting Ting 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Si 4 t ( 31tuffrontare). ( 786 ) Mati-jnana (Autpattiki Buddhi) k 94149551415 41 41 41 41 41 55454545454545454941559455 456 41 41 41 4199

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) 96 95 940 4 6 44 979954975555555 95 95 27572317 121 49 311 312 319199259 5 SAS 5555555 picked out from the river and carefully stored till he came back. He 55 then collected a heap of cow-dung and made balls from it concealing a 4 portion of his wealth in each ball. After all his money was concealed 5 4F in the balls he left them to dry. 4 At an opportune moment he called his students and said--"It is 5 y my family tradition that after the education of my students is 5 i complete, on an auspicious day after a dip in the holy river, dung balls are thrown in the river with chanting of mantras. This signifies the throwing away of dung-like-ignorance. Your education is complete 15 now, therefore we shall have this convocation function on the coming 15th of the bright half of the month. On the fixed date the function was organised. In presence of the prominent citizens of the town all the dung-balls were thrown in the 5 river with mantra chanting. As planned, the archer's friends in his 55 village were waiting for the floating balls. They collected all the balls, tied them carefully into a bundle and stored the bundle at a secure LF place. A few days later the archer announced his date of departure. When that day arrived all his students came to bid him farewell. The curious guardians also came. In their presence the archer bid everyone good bye and left as he was standing, dressed as when he had come. He carried nothing in his hand in which he could carry the fi 4 presumed large purse of wealth. The guardians were surprised to see that he was going back as poor as he had come. They accepted what they saw, that he was carrying no wealth and dropped their idea of waylaying him. 8. Ethics-A person had two wives. One had a son and the other was barren. But the two of them took care of the child with same affection and love. Due to this uniform behaviour even the chi 4 not aware that which of them was his true mother. Once that merchant came to Ayodhya, the city where king Megh (the father of Bhagavan Sumatinath) ruled. Unfortunately he died there. After his death there was a dispute between the two wives about the son because property rights belonged the real mother of the son. The dispute finally reached king Megh. He also was unable to come to a conclusion. When queen Sumangala came to know of this she zrI nandIsUtra ( 886 ) Shri Nandisutra 44 LA4545549 5 54654 55 56 56 950 Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting sLe Ye Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ming ssFFF 44495 595 55 55 55 55 445 4

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Ni %%% 455 55 55 55 55 3. RSS AS Dian Dian Dian Dian Dian Dian Dian De Suo Xie Gei Di 55Jie Di 55 called the two women and said--"I am pregnant and will give birth to 15 15 a son after a few months. When he becomes major after some years he 45 will decide about your case. Till then you all live here in my palace." The barren woman thought-"This is a good opportunity. It will 45 4 take many years for the queen's son to grow, why not enjoy the regal 5 i comforts of the palace." And she at once gave her consent. The real mother was in a quandary. She wanted the son not the regal comforts. But how to tell this to the queen; she might get angry The queen at once understood that the woman who had accepted her proposal was the barren one. She was punished. The son was given to the real mother. 9. "Give me, what you like"_There lived a merchant in a city. He suddenly died one day. It was difficult for his wife to manage the business he left. She could not even recover the money the merchant had loaned on interest. At last she called another merchant, who was 4 friend of her deceased husband and said "I would request you to 4 help me recover from the market the loans advanced by my husband." This friend was very selfish. He gave a proposal--"If you give me some cut from the recovery, I can recover all the loan. The lady replied "Give me, what you like." The selfish man got what he wanted. Very soon he recovered all the money. He divided the money into two parts--one very large and the other very small. He gave the lesser amount to the lady who refused to take it and instead took the matter to the court. The lady explained to the judge the terms of the agreement and 5 said that the selfish friend was going against what he promised. The L judge got the point. He called for the wealth and divided into two heaps as desired by the selfish friend. Now he asked the offender- 4 "Tell me which of the heaps you like ?" The offender pointed at the si 51 large heap and said "My lord, I like this one." The judge said"According the contract you have confirmed, you have to give this what you like. You have just said that you like the larger heap Le therefore you have to give the larger heap to this lady." The selfish friend was caught in his own trap. He cursed himself a on his foolishness and took the smaller heap away. The lady returned home with her wealth. + matijJAna (autpattikI buddhi) (888) Mati-jnana (Autpattiki Buddhi) Ya Si Si Si Di Qi Qi Huo Si Si Si De 55555555Bu Fang Kong $$ $$$%$$$$$$%%%%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ssssssss 55 95 95 95 96 97 98 9444

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Fen Ye Ye Ye Jiu Yuan Yuan Yuan Di Chang Ma Ma Tu Zhi Xie Hao Ting %"%% LE 10. A Hundred Thousand-There was a parivrajak (a type of a 4 monk) with exceptionally sharp memory. Whatever he listened once i he remembered verbatim. He had a large silver pot which he called 5 5 Khotak. Proud of his memory he one day declared before a large audience-"Whoever narrates something that I have not already heard will be rewarded with this large Khotak." Hearing of this 4 challenge many persons came and told numerous stories. But after hearing any story told to him the parivrajak would repeat it verbatim and claim that he already knew it. A witty person understood the clever trick the parivrajak was 5 y playing. He decided to teach the parivrajak a lesson by ensnaring i * him in his own trap. The fame of the parivrajak and the sessions of story telling became so popular that now the competition became a part of the king's court. At an opportune moment the witty person went to the court and said that he would recite a verse that the parivrajak can never have heard. The parivrajak smiled confidently and said--"Indeed ! Come, you also display your expertise." 4 The witty person recited in a loud voice so that everyone in the court, including the king, could hear clearly what he said, "Your father owes my father a hundred thousand rupees. If you have not heard of this give me the Khotak. | If you have, and you are honest, Pay me back the hundred thousand rupees." The parivrajak was taken aback. He was caught in his own trap He had to accept his defeat and part with his silver Khotak. Ting Ting $$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F%$$ $ $$ $$$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 8 zrI nandIsUtra ( o ) Shri Nandisutra Ya Jie Le Chang Deng Chang Chang Xue Chang Fang Xie %%%%%%%%%%%%Bu Bu Bu Ya Ya Ya Fen Hui

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%%%% %%Chuan Jin Jin Jin Jin Xie Xie Gei (2) vaiyikI buddhi 2. VAINAYIKI BUDDHI 50 : veNaiyA buddhI bharanittharaNa-samatthA, tivgg-sutttth-ghiy-peyaalaa| ubhao loga phalavaI, viNayasamutthA havaI buddhii|| Wan artha-vainayikI buddhi-vinaya se utpanna buddhi kArya-bhAra ko vahana karane meM samartha hotI hai hai| vaha trivarga (dharma, artha, kAma) kA pratipAdana karane vAle sUtra va artha kA sAra grahaNa ma karane vAlI hotI hai tathA ihaloka aura paraloka donoM meM phaladAyI hotI hai| nimitte-atthasatthe a, lehe gaNie a kUva asse y| gaddabha-lakkhaNa gaMThI, agae rahie ya gamiyA y|| sIA sADI dIhaM ca taNaM, avasavvayaM ca kuNcss| nivvodae ya goNe, ghoDaga paDaNaM ca rukkhaao| hai ise spaSTa karane vAle udAharaNa isa prakAra haiM-1. nimitta, 2. arthazAstra, 3. lekhana, 4. # gaNita, 5. kUpa, 6. azva, 7. gardabha, 8. lakSaNa, 9. granthi, 10. agar3a, 11. rathika, 12. gaNikA, 13. zItAzATI, 14. nIvrodaka, tathA 15. gau baloM kI corI, ghor3e kI mRtyu tathA vRkSa OM se girnaa| 50. Wisdom acquired humbly is capable of handling the 5 responsibility of work at hand. It absorbs the essence of the text Wan propagating the triplet (religion, wealth and mundane duties) and its meaning. It accrues benefits during this birth and the next. The examples that elaborate this definition areOM 1. Augury, 2. Economics, 3. Writing, 4. Mathematics, 5. Thes Wan Well, 6. The Horse, 7. The Donkey, 8. The Signs, 9. The Knot, 10. Agad, 11. The Charioteer, 12. The Courtesan, 16 13. Sheetashati, 14. Rain-water, and 15. Theft of Cattle, Death 55 of the Horse and Falling from a tree. vivecana-vainayikI buddhi ke udAharaNasvarUpa saMkalita kathAe~ nimna prakAra haiM 1. nimitta-kisI nagara meM eka siddha-puruSa rahatA thaa| usake do ziSya the jina para guru kA ke samAna sneha thaa| vaha donoM ko samAna bhAva se nimitta zAstra kA adhyayana karAtA thaa| donoM meM se OM eka ziSya bahuta vinayazIla thA tathA guru kI AjJA kA yathAvat pAlana karatA thaa| guru use joka pATha dete use dhyAnapUrvaka sunatA aura nirantara usa para cintana-manana krtaa| jisa viSaya para jo - matijJAna (vainayikI buddhi) ( 221 ) Mati-jnana (Vainayiki Buddhi) $ $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF

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Ha Nu Ting Ting Ting F%9FFFZhe Zhi Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %FS 095555555555555555555555 5 zaMkA yA prazna mana meM uThatA usakA samAdhAna guru se prApta kara letA thaa| yaha jJAna prApta kara . pAraMgata ho gyaa| dUsarA ziSya avinIta thaa| na guru kI bAta para dhyAna detA aura na hI pATha para + cintana-manana krtaa| guru se bAra-bAra prazna pUchane meM bhI apanA apamAna samajhatA thaa| isa svabhAva OM ke kAraNa usakA adhyayana bhI doSapUrNa va adhUrA raha gyaa| eka bAra guru kI AjJA se donoM ziSya kisI gaoNva ko jA rahe the| mArga meM unheM pairoM ke OM bar3e-bar3e cihna dikhAI pdd'e| avinIta ziSya ne dUsare se kahA-"lagatA hai ki ye pada-cihna kisI + hAthI ke haiN|" vinIta ziSya ne uttara diyA-"nahIM mitra, ye pada-cihna hAthI ke nahIM, hathinI ke haiN| - vaha hathinI baoNI A~kha se kAnI hai| yahI nahIM hathinI para koI rAnI savAra hai aura vaha suhAgina OM tathA garbhavatI hai| eka-do dina meM hI vaha putra ko janma degii|" __mAtra pada-cihnoM ke AdhAra para itanI bAteM sunakara avinIta ziSya ko vizvAsa nahIM huaa| Wan vaha bolA-"ye saba bAteM tuma kisa AdhAra para kaha rahe ho?" vinIta ziSya ne kahA-"bhAI, Wan : kucha kadama Age calane para tumheM saba-kucha spaSTa samajha meM A jaaegaa|" avinIta rUThakara cupa ho gyaa| kucha samaya ke pazcAtta apane gaMtavya sthAna para jA phuNce| vahA~ pahu~cakara unhoMne dekhA ki fa gA~va ke bAhara eka vizAla sarovara ke kinAre kisI vaibhava-sampanna vyakti kA par3Ava par3A hai| tambuoM ke eka ora eka per3a se eka hathinI ba~dhI hai jisakI baoNI A~kha phUTI huI hai| donoM ke ziSya yaha dRzya dekha hI rahe the ki eka sundara tambU se eka dAsI nikalI aura pAsa hI khar3e eka Wan rAjapuruSa jaise prabhAvazAlI vyakti ke nikaTa jAkara bolI-"maMtrivara ! mahArAja ko jAkara badhAI diijie| mahArAnI ne rAjakumAra ko janma diyA hai|" hai yaha saba dekha-sunakara vinIta ziSya dUsare se bolA-"dekhA mitra, maiMne tumheM jo kucha batAyA thA vaha saba satya niklaa|" avinIta kuMda mana se bolA-"hA~ ! tumhArA jJAna sahI hai|" ye bAteM OM karate ve eka vRkSa kI chAyA meM vizrAma hetu baiTha ge| kucha samaya bAda eka vRddhA strI mAthe para pAnI se bharA ghaDA lie udhara se niklii| usane donoM yuvakoM ko dekhakara mana meM socA-"ye donoM vidvAn jyotiSI dikhAI par3ate haiN| inase pUchre ki 9 merA videza gayA huA putra kaba lauttegaa|" vaha Age bar3hI aura donoM ziSyoM ke nikaTa pahu~ca * apanI jijJAsA unheM btaaii| tabhI usake sira se ghar3A gira par3A aura phUTa gyaa| sArA pAnI miTTI OM meM vilIna ho gyaa| yaha dekhakara avinIta ziSya bola uThA-"bur3hiyA ! jaise yaha ghaDA girakara TUTa Wan gayA hai vaise hI terA putra bhI mRtyu ko prApta ho cukA hai|" OM vRddhA yaha sunakara duHkha se vihvala ho utthii| para tabhI vinIta ziSya bola uThA-"mitra ! aisA mata kho| isakA putra to apane ghara pahuMca cukA hai|" phira vRddhA kI ora dekhakara usane kahA* "mAtA, Apa zIghra apane ghara padhAreM, ApakA putra vahA~ pratIkSA kara rahA hai|" vRddhA Azvasta ho apane ghara kI ora clii| vahA~ pahu~cakara usane dekhA ki usakA putra dhUla bhare pA~va lie cabUtare para baiThA usakI pratIkSA kara rahA hai| Ananda vibhora ho usane putra ko gale + zrI nandIsUtra ( 222 ) Shri Nandisutra OF555555555555555555555555555555550 sfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting SFS5% Le Ni

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HTTER ENTE EL.ELESEHLEELESO se lagA liyA aura tatkAla putra sahita vinIta ziSya ke pAsa lauTI aura use dakSiNA tathA aneka AzIrvAda die| avinIta ziSya ne jaba dekhA ki usakI sabhI bAteM mithyA nikala rahI haiM aura dUsare ziSya kI satya to use bar3A duHkha huaa| apanI bhUla samajhane ke sthAna para vaha apane guru ke prati krodha se bhara gayA-"yaha saba gurUjI ke pakSapAta ke kAraNa huA hai| unhoMne mujhe bhalI prakAra zikSA nahIM dii|" jaba donoM guru ke pAsa lauTe to vinIta ziSya kRtajJa bhAva se guru ke caraNoM meM jhukaa| kintu avinIta jyoM kA tyoM akar3akara khaDA rhaa| guru ne jaba prazna bharI dRSTi se usakI ora dekhA to vaha ulAhanA bhare svara meM bolA-"Apane mujhe acchI taraha zikSA pradAna nahIM kii| ataH merA jJAna adhUrA raha gyaa| ise Apane mana lagAkara pddh'aayaa| ataH isakA jJAna pUrNa ho gyaa| Apako yaha // pakSapAta zobhA nahIM detaa|" ____ gurUjI cakita ho vinIta ziSya se bole-"vatsa ! kyA bAta hai? tumhAre guru-bhAI ke mana meM hai aise vicAra kyoM uThe? mujhe vistAra se saba btaao|" ziSya ne samasta ghaTanA-krama jyoM kA tyoM batA diyaa| / taba guru ne prazna kiyA-"tumane jo saba bAteM batAIM unakA kyA AdhAra thA?" ziSya-"gurudeva ! ApakI kRpA se maiMne yaha dekhA ki pada-cihna hAthI ke haiM kintu rAste meM gire mUtra kI dhAra pada-cihnoM se dUrI se anumAna kiyA ki vaha hAthI nahIM, hathinI hai| mArga ke OM dAhinI ora ke vRkSoM ke phala va patte khAe hue the aura bAyIM ora ke jyoM ke tyoM, ataH maiM yaha samajha gayA ki hathinI bAe~ netra se kAnI hai| hathinI ke pada-cihnoM ke sAtha aneka nara-nAriyoM ke tathA azvoM ke pada-cihna bhI rAha para the ataH yaha anumAna kiyA ki avazya hI hathinI para koI OM rAjapuruSa savAra thaa| kucha dUra para hathinI ke baiThane aura usa para se utarakara kisI ke laghuzaMkA hai ke lie jhAr3I kI ora jAne ke pada-cihna bhI spaSTa dikhAI de rahe the| jhAr3I meM ulajhe bAla rezama ke taMtuoM se yaha anumAna huA ki vaha strI atyanta vaibhavazAlI tathA suhAgina hai ataH maiMne para samajhA ki vaha avazya hI mahArAnI hai| vaha strI laghuzaMkA ke pazcAt dAhine hAtha ko dharatI para Wan +TikAkara usake sahAre khar3I huI ataH maiM yaha samajhA ki vaha garbhavatI hai| dAhinA paira adhika * bhArI par3ane ke cihna se maiMne yaha anumAna kiyA ki usakA prasava kAla nikaTa hai| anya sabhI / Wan nimitta isa ora iMgita kara rahe the ki vaha putra ko janma degii|" guru ne garva va saMtoSa se usakI ora dekhaa| usane phira kahA-"vRddhA ke prazna karate hI ghar3e Wan ke girakara phUTa jAne se maiMne yaha anumAna kiyA ki jaise miTTI se banA ghar3A phira miTTI meM mila gayA usI prakAra mAtA kI kokha se janmA putra punaH mAtA se A milA hai|" garu ne saba bAta :OM jAna vinIta ziSya kI prazaMsA kii| avinIta se guru ne samajhAte hue kahA-"tU na to merI AjJA kA pAlana karatA hai, na par3hAe pATha para cintana-manana karatA aura na hI apanI zaMkAoM kA samAdhAna krtaa| aisI sthiti meM ta samyagjJAna kA adhikArI nahIM bana sktaa| maiM to tama donoM ko 555555555555555555555555555555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing $% matijJAna (vainayikI buddhi) (223 ) Mati.jnana (Vainayiki Buddhi) LE Luo Ying Nan Nan Nan Nan Nan Nan Nan Fa Zi Luo Luo Xian Sui Sui Sui Nan Di Xian Mao Luo Mi An Quan

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Oh 55555 phra eka sAtha baiThAkara eka hI pATha par3hAtA rahA huuN| kintu vinaya ke abhAva meM terA jJAna apUrNa raha gyaa| merA pakSapAta nahIM yaha to tere avinaya kA doSa hai / " avinIta ziSya lajjita huA aura punaH mana lagAkara vinaya ke sAtha adhyayana karane lgaa| (dekheM citra 18 ) 2. arthazAstra - isI prakAra arthazAstra kA jJAna bhI vinaya dvArA hI prApta kiyA jA sakatA hai| 3. lekhana-lekhana kA abhyAsa bhI vinayazIlatA se hI ho sakatA hai| 4. gaNita - gaNita tathA anya sabhI viSayoM kA jJAna prApta karanA bhI vinaya se hI saMbhava hotA 5. kUpa - eka bhUvettA apane zikSaka ke pAsa atyanta vinayapUrvaka zikSA grahaNa karatA thA / usane zikSaka ke pratyeka pATha ko dhyAna se samajhA aura usakI pratyeka AjJA ko vinayapUrvaka mAnakara viSaya kA sampUrNa jJAna prApta kara vaha eka camatkArika bhUvettA bana gyaa| eka bAra kisI grAmINa ne use apanA kheta dikhAkara pUchA - "mere kheta meM kisa sthAna para ora kitanA gaharA kuA~ khodane se pAnI nikalegA ?" bhUvettA ne apanI vidyA se anumAna lagA use sthAna va gaharAI batAI / kisAna ne kuA~ khodA kintu pAnI nahIM nikalA / vaha punaH bhUvettA ke pAsa gyaa| bhUvettA ne kheta para Akara kue~ kA bhalIbhA~ti sUkSma nirIkSaNa kiyA aura kahA - " isake bhItara pArzva bhAga meM amuka sthAna para pA~va kI er3I se prahAra kro| " kisAna ne vaisA hI kiyA aura usa sthAna se pAnI kA srota phUTa pdd'aa| kisAna ne bhUvettA ko yatheSTa bheMTa dI aura usakI prazaMsA kii| 55+ Wan aisI vidyA vainayikI buddhi ke dvArA hI saMbhava hai| 6. azva - eka bAra bahuta-se vyApArI apane ghor3e becane dvArakA nagarI meM aae| nagara ke kaI rAjakumAroM ne puSTa aura bar3e DIlaDaula ke azva kharIde / kintu vAsudeva nAma ke eka yuvaka ne, jo azva-parIkSA meM pAraMgata thA, eka dubalA-patalA ghor3A khriidaa| Azcarya kI bAta yaha thI ki jaba bhI ghur3adaur3a hotI vAsudeva kA dubalA-patalA ghor3A hI daur3a jItatA / isakA kAraNa vAsudeva kI azva- parIkSA meM pravINatA thI / yaha vidyA usane apane kalAcArya se vaDe vinayapUrvaka sIkhI thI / vinaya dvArA buddhi tIkSNa hotI hai tathA jJAna va anubhava kA vistAra hotA hai / 7. gardabha - kisI nagara meM eka yuvA rAjA rAjya karatA thA / usakA mAnanA thA ki yuvAvasthA zreSTha hotI hai aura yuvaka meM hI adhika zakti aura parizrama kI kSamatA hotI hai| apanI isa mAnyatA ke calate usane dhIre-dhIre apanI senA ke samasta anubhavI evaM vRddha yoddhAoM ko nikAla diyA aura yuvakoM ko bhartI kara liyA / zrI eka bAra vaha apanI senA sahita kisI rAjya para AkramaNa karane niklaa| bIca meM hI mArga bhaTakakara eka bIhar3a meM jA pahu~cA / bahuta khojane para bhI vahA~ se bAhara nikalane kA mArga nahIM usa bIhar3a meM kahIM pIne kA pAnI bhI nahIM milA / pyAsa ke mAre sArI senA chaTapaTAne lagI / milaa| nandIsUtra ( 224 ) 555555555955555555555955 Shri Nandisutra 5555555555555555555@

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REATCH 1. vidyAdhyayana vinAyakI buddhi 3. do prakAra ke uttara avaibidio AN FOR HEART 2. vRddhA kA prazna 5. vinIta kA sanmAna m BA NOJ 4. putra milana Sote PARAN HIT

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A)))))))))))5555555555555Wan 5555 ))) | 18. citra paricaya Illustration No. 18 ))) )))) ))))))))))) vainayikI buddhi ke dRSTAnta 1. vidyAdhyayana-do chAtra guru ke pAsa jyotiSa-nimitta vidyA kA adhyayana karate the| eka vinIta thA, dUsarA aviniit| 2. vRddhA kA prazna-donoM eka bAra kisI sarovara ke kinAre baiThe haiN| eka vRddhA ne unase pUchA-merA putra paradeza se kaba taka lauTegA? 3. donoM kA uttara-usI samaya vRddhA kA pAnI bharA ghar3A gira par3A, phUTa gyaa| avinIta ziSya bolA-ghar3A phUTanA apazakuna hai| terA putra mara gyaa| vRddhA duHkhI huii| taba vinIta bolA-jA mAtA, terA putra ghara para taiyAra milegaa| 4. putra-milana-vRddhA ghara AI to putra usakA iMtajAra kara rahA thaa| usane mAtA ke caraNa chue| vinIta kA sanmAna-vRddhA prasanna hokara vinIta nimitta ke lie aneka upahAra lekara aaii| dUsarA avinIta chAtra yaha dekhakara bahuta duHkhI huaa| gurU se vidyA samAna par3hane para bhI vinaya dvArA prApta vidyA phaladAyI hotI hai tathA avinIta kA jJAna viparItagAmI ho jAtA hai| (sUtra 50 kA dRSTAnta) )))))))))))))))))))))) 5555555554)))))) EXAMPLES OF VAINAYIKI BUDDHI 1. Vidyadhyayan-Two students are studying astrology from a + teacher. One was modest and the other immodest. 2. Old woman's question--The two students are sitting near a 4 pond. An old lady asks them, when her son would return home? 3. Answer-The pitcher the lady carried slipped, fell and shattered. The immodest said--This is an ill omen. Your son has died. The lady 4 became sad. Now the modest one said-Mother, go home, your son awaits. ____4. Meeting the son-The old lady reached home and found her son waiting. He touched his mother's feet. 5. Honouring the modest--The lady was pleased and brought many gifts for the modest augur. The immodest one became sad. 5 Even after getting the same lessons from the teacher the 4 knowledge acquired with modesty if fruitful. The knowledge of an 41 Wan immodest bears no fruits. (Example from 50) Wan )))))))))))))))))) mamamamamamamamamamamamamamamamamamamamadhaWan ))))))

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) ) ) ) ) ) ) ) O55555555555555555555555555555550 OM sabhI behAla ho ge| tabhI eka sainika ne rAjA se kahA-"hameM to isa vipatti se ubarane kA koI 5 mArga nahIM suujhtaa| koI anubhavI vayovRddha ho to saMkaTa TAla sakatA hai|" rAjA ne senA meM ghoSaNA * karavAI ki "senA meM koI anubhavI vyakti ho to Akara salAha de|" saubhAgyavaza senA meM eka vayovRddha yoddhA veza badalakara AyA huA thaa| use usakA putra rAjA ke pAsa le aayaa| rAjA ne vinayapUrvaka kahA-"merI senA ko pyAsa bujhAne ke lie jala Wan upalabdha ho aisA koI upAya kiijie|" vRddha sainika ne tanika vicArakara kahA-"mahArAja, senA Wan meM mAla Dhone vAle gadhe haiM unheM khulA chor3a dIjie aura senA ko usI ora le calie jidhara gadhe jaaeN| ve jahA~ rukakara dharatI sUMghane lageM usa sthAna para khodane se jala prApta ho jaaegaa|" rAjA OM ne vaisA hI kiyA aura kucha dUra jAkara jala prApta ho gyaa| yaha usa vRddha sainika kI vainayikI buddhi kA hI pratApa thA ki senA kA vipatti se nistAra huaa| 8. lakSaNa-eka vyApArI ne apane ghor3oM kI dekhabhAla ke lie eka vyakti ko niyukta kiyA aura vetana ke rUpa meM use do ghor3e dene ko khaa| usa vyakti ne vetana svIkAra kara liyA aura Wan ghor3oM kI sAra-sa~bhAla aura rakSA karane lgaa| kucha samaya bItane para use vyApArI kI putrI se sneha OM ho gyaa| sevaka catura thaa| usane kanyA se pUchA-"ina saba ghoDoM meM kauna-sA ghor3A zreSTha hai?" lar3akI ne uttara diyA-"yoM to sabhI ghor3e uttama haiM kintu jo pattharoM se bhare kuppe ko vRkSa se OM girAne para usakI AvAja se bhayabhIta na hoM ve sarvazreSTha aura lakSaNa-sampanna ghor3e haiN|" / lar3akI ke kathanAnusAra sevaka ne saba ghor3oM kI parIkSA kara lI aura do zreSTha ghor3e unameM se Wan chA~Ta liye| jaba vetana lene kA samaya AyA to usane vyApArI se ve hI donoM ghor3e maoNga liye| vyApArI soca meM par3a gayA-'ye donoM azva hI mere sabhI ghor3oM meM sarvazreSTha aura bahumUlya haiN| ye * dene se to merI bahuta hAni ho jaaegii|" usane sevaka ko samajhAne kI bahuta ceSTA kI, anya Wan koI bhI do azva lene ko khaa| para sevaka Tasa se masa nahIM huaa| ulajhana meM bharA vyApArI ghara ke bhItara apanI patnI ke pAsa gayA aura bolA-"yaha sevaka to Wan bar3A catura aura buddhimAn hai| isane apane sarvazreSTha ghor3e pasanda kara lie haiN| vetana ke rUpa meM ve azva lene se acchA to yaha hogA ki usase apanI putrI kA vivAha kara deM aura sadA ke lie OM yahA~ rahane ko vivaza kara deN|" ke vyApArI kI patnI yaha sunakara AgababUlA ho gaI-"ApakA mAthA to nahIM phira gayA hai ? OM eka naukara ko apanI beTI byAhoge?" / + vyApArI ne samajhAyA-"yadi hamAre ve bahumUlya ghor3e cale gae to hamArI bahuta hAni hogii| ve OM bahumUlya hI nahIM hamAre lie zubha bhI haiN| phira yaha sevaka bhI guNa-sampanna hai| ise jAmAtA banA lene se ghor3e bhI baca jAe~ge aura inakI sAra-sa~bhAlakara inameM vRddhi karane vAlA nijI vyakti bhI mila jaaegaa| aisA sudarzana va buddhimAna pati pAkara hamArI kanyA bhI sukhI hogI aura sadA hamArI Wan A~khoM ke sAmane rhegii|" ye saba bAteM sunakara vyApArI kI patnI ne sahamati de dii| vyApArI ne // Wan matijJAna (vainayikI buddhi) (225 ) Mati.jnana (Vainayiki Buddhi) 45 55Sui Sui Sui Sui Nan Sui Sui Sui Sui Nan %%%%%%%Bu Bu Bu Bu "De $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting w55s SFF $$$FF S SXian Ting ) Wan

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an In an at on S IS A 5 dh n n n n k n IF IF IN IF IF F S & IF S S IF I 5555555555555555565555555555555555 sevaka se apanI putrI kA vivAha kara diyA aura ve sukha se rahane lge| vainayikI buddhi ke sahAre vyApArI ne apane mAla ko jAne nahIM diyaa| (9) granthi - pATalIputra meM kisI samaya muruNDa nAmaka eka rAjA thaa| kisI anya rAjA ne eka 5 bAra tIna vicitra vastue~ bhejIM aura unakA rahasya jAnane ko khaa| ve vastue~ thIM - eka sUta kA Tukar3A jisakA chora nahIM thA, eka lAThI kA TukaDA jisakI gA~Tha dikhAI nahIM detI thI, aura eka DibbA jisakA DhakanA dikhAI nahIM detA thA / rAjA ne ye vastue~ sabhI sabhAsadoM ko dikhAIM aura unakA rahasya khojane ko khaa| sabhI Azcarya se ina vastuoM ko ghumA ghumA kara dekhane ke bAda cupa baiTha gaye / rAjA ne taba AcArya 5 pAdalipta sUri ko sAdara Amantrita kiyA aura pUchA - "bhante ! kyA Apa ina vastuoM ke rahasya batA sakate haiM?" AcAryazrI ne eka najara tInoM vastuoM para DAlI aura samajha gaye ki ina tInoM para baDI kArIgarI se vastuoM ke hI raMga ke lAkha lagA kara saMdhiyoM va granthiyA~ banda kI gaIM haiM jisase ve dikhAI nahIM pdd'tiiN| unhoMne rAjA se kahA ki eka bartana meM ubalatA pAnI maeNgavAyA jaaye| jaba pAnI bharA bartana AyA to unhoMne tInoM vastue~ usameM DAla diiN| tInoM para lagI lAkha nikala kara alaga ho gaI / lAThI ke TukaDe kA halkA chora Upara A gayA aura gaoNTha vAlA pAnI meM DUbA rhaa| sUta TukaDe kA chora dikhAI dene lagA / Dibbe para kA lAkha nikala jAne se usakA DhakanA bhI sApha dikhAI dene lgaa| rAjA aura sabhAsadoM ne AcArya zrI kI vainayikI buddhi kI bhUri-bhUri prazaMsA kI / taba rAjA ne AcArya zrI se kahA ki ve koI isa prakAra kI vicitra vastu batAveM jo mitra rAjA ko bheMTa meM bhejI jA sakatI hoN| AcAryazrI ne eka tUMvA maeNgAkara bar3I sAvadhAnI se kaTavAyA aura usameM kucha ratna bhara kara punaH kATe hisse ko lAkha se aisI saphAI se joDa diyA ki koI cinha dikhAI na de| yaha tUmbA rAjA ne mitra rAjA ko bhijavA diyA aura saMdeza bhejA ki isa tUMbe ko binA toDe isameM se ratna nikAla leveN| jaba rAjA ko kucha dinoM bAda yaha samAcAra milA ki mitra rAjA ke yahAeN koI bhI usa tUmbe meM se ratna nahIM nikAla sakA to unhoMne AcAryazrI ko sAdara prazaMsA sahita dhanyavAda diyaa| (10) agaDa - kisI nagara meM eka rAjA thaa| usakA jitanA choTA rAjya thA utanI hI choTI senA / eka bAra par3osa ke eka zaktizAlI rAjA ne usa para AkramaNa kara nagara ko cAroM ora se ghera liyaa| rAjA ko aura koI upAya na sUjhA to usane nagara meM ghoSaNA karavA dI ki jisake bhI koI viSa ho vaha rAjA ke pAsa le aaye| kaI loga kaI taraha ke viSa pracura mAtrA meM upasthita ho gye| rAjA ne apane guptacaroM dvArA vaha viSa nagara ke bAhara ke usa kue~ meM vA diyA jo zatru senA ke lie jala kA ekamAtra srota thA / pAsa lekara phra isake pazcAta eka vaidya eka choTI sI zIzI meM viSa lekara aayaa| rAjA use dekha kara krodha 15 meM bhara gayA - " itanI dera se Aye aura itanA sA viSa lekara ?" vaidya ne rAjA ko samajhAyA "mahArAja ! kRpA kara krodha na kreN| yaha sahasravedhI viSa hai| abhI taka jitanA bhI viSa Apake Shri Nandisutra 5 zrI nandIsUtra phra ( 226 ) 055555555555555555555555555555555550 55555555555556

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@***** ! 0 5 5 5 55 55 5 5 5 5 5 an 555555 57 47 4 pAsa AyA hai usa sAre viSa se jitane loga mara sakeMge usase bhI kahIM adhika nara-saMhAra isa choTI sI zIzI se ho jAyegA / " rAjA ne AzcaryapUrvaka pUchA - "yaha kaise saMbhava hai ? kyA Apa isakA pramANa de sakate haiM / " vaidya ne usI samaya eka vRddha hAthI lAne ko khaa| hAthI AyA, to usakI pU~cha se eka bA ukhADA aura usa sthAna para sUI kI noMka se viSa kA saMcAra kiyaa| viSa jaise-jaise zarIra meM phailane lagA vaise-vaise hAthI ke aMga zithila hone lge| vaidya ne kahA- "mahArAja ! yaha hAthI viSamaya hotA jA rahA hai| isakA mA~sa jo bhI khAyegA vaha bhI viSamaya ho jAyegA / isalie isa viSa ko sahasravedhI kahate haiM / " rAjA ko vaidya kI bAta para vizvAsa ho gyaa| tabhI hAthI ko maratA dekha rAjA ne kahA" vaidyarAja ! yaha hAthI vyartha hI mara rahA hai| kyA isakA upacAra nahIM ho sakatA ?" vaidya ne kahA'avazya, jo viSa kI kATa na jAne vaha kaisA cikitsk|" aura vaidya ne hAthI ke usI randhra meM kisI auSadhi kA saMcAra kiyaa| dekhate hI dekhate hAthI svastha ho gyaa| vaidyarAja kA yaha vyApaka jJAna unheM vainayikI buddhi kI sahAyatA se hI prApta huA thaa| (11-12) rathika evaM gaNikA - sArathI tathA gaNikA ke udAharaNa sthUlabhadra kI kathA meM varNita haiM / (dekheM pR.) (13) zATikA Adi - kisI nagara meM eka atyanta lobhI rAjA thaa| usake rAjakumAra eka vidvAna guru ke pAsa zikSA prApta karate the / rAjakumAra udAramanA va vinayazIla the / ataH AcArya ne bhI apane ina ziSyoM ko bahuta lagana se zikSA dI / vidyAdhyayana pUrNa hone para rAjakumAroM ne apane guru ko pracura dhana dakSiNA svarUpa bheMTa kiyaa| rAjA ko kisI prakAra yaha samAcAra milA aura usane nizcaya kiyA ki vidvAna ko mArakara usakA dhana le lenA cAhie / rAjakumAroM ko isa bAta kI bhanaka laga gii| apane guru AcArya ke prati gaharI zraddhA aura sneha ke kAraNa unhoMne kisI prakAra unakI jAna bacAne kA nizcaya kiyA / tInoM rAjakumAra apane AcArya ke pAsa gye| usa sayama ve bhojana se pUrva snAna kI taiyArI kara rahe the| ziSyoM kA svAgata kara unhoMne sUkhI dhotI (zATikA) mNgaaii| eka rAjakumAra ne kahA-"zATikA gIlI hai / " tabhI dUsarA bolA - " tinakA lambA hai|" phira tIsare ne bhI kahA"pahale krauMca pakSI dAhinI ora se pradakSiNA karatA thA aba vaha bAyIM ora ghUma rahA hai| " AcArya ne jaba kumAroM ke mu~ha se ye aTapaTI bAteM sunI to unakA mAthA Thanaka gyaa| unhoMne vicAra kiyA aura samajha gaye ki unake dhana ke kAraNa koI unakA zatru bana gayA hai aura ye ziSya unheM cetAvanI de rahe haiN| yaha samajhate hI unhoMne apane ziSyoM se vidA lI aura cupacApa ghoSita samaya se pUrva hI apane gA~va kI ora cale gaye / rAjakumAroM kI vainayikI buddhi ne unake 5 guru kI jAna bcaayii| 5 matijJAna ( vainayikI buddhi ) ( 227 ) **********5555555 For Private Personal Use Only Mati-jnana (Vainayiki Buddhi) 55555555555555555555555555555555555555

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6 7 F FIF IN IF 7 5 5 5 5 5 5 5 5 5 5 6 7 4 (14) nIvrodaka ( varSA kA jala ) - eka vyApArI lambe samaya se videza gayA huA thaa| pIche se usakI patnI ne apanI vAsanApUrti hetu apanI sevikA dvArA eka vyakti ko bulavA liyaa| use sajAne savArane ke lie usane eka nAI ko bhI bulAvA bhejA / nAI ne Akara usa vyakti ke keza va nAkhUna kATe aura bhalI prakAra snAnAdi karavA kara sajA diyA / @#555555555555555555555556 saMyogavaza usa rAta mUsalAdhAra varSA huii| jaba usa lampaTa ko pyAsa lagI to usane chajje se giratI varSA ke pAnI kI dhAra se cullU se pAnI pI liyaa| chajje ke UparI bhAga para mare hue saoNpa kA zarIra par3A thaa| isa kAraNa pAnI kI vaha dhAra viSamaya ho gaI thI / pAnI pIte hI usa vyakti kI mRtyu ho gaI / seThAnI ghabarA gaI aura usane tatkAla apane naukaroM ko bulavA kara vaha zava eka janazUnya devakulika meM DalavAne ko kahA / prAtaHkAla jaba logoM ko zava kA patA lagA aura rAjapuruSa usa vyakti ke marane kA kAraNa DhU~r3hane lge| unhoMne dekhA ki mRta vyakti ke nAkhUna aura bAla tatkAla kaTe hue the| adhikArI ne jhaTa se zahara ke sabhI nAiyoM ko bulavAyA aura eka-eka kara sabako zava dikhAkara prazna kiyaa| eka nAI ne zava ko pahacAna liyA aura batAyA ki usane amuka vaNika patnI kI dAsI ke bulAne para isa vyakti ko sajAyA-saeNvArA thaa| rAjapuruSoM ne dAsI ko jA pakar3A aura usane Dara se sArI ghaTanA batAdI / karmacAriyoM kI vainayikI buddhi se samasyA kA hala nikala gyaa| (15) baila Adi - kisI gA~va meM eka atyanta bhAgyahIna vyakti rahatA thA / vaha jisa kAma meM hAtha DAlA vahI bigar3a jAtA thA aura vaha saMkaTa meM paDa jAtA thaa| eka bAra usane apane eka mitra se hala calAne ke lie bailoM kI joDI mA~gI / kAma pUrA hone ke bAda jaba vaha baila lauTAne AyA to mitra bhojana kara rahA thaa| isane bailoM ko bAr3e meM chor3A aura yaha samajha kara ki mitra dekha to rahA hI hai, binA kucha kahe hI lauTa aayaa| usakA durbhAgya ki baila kisI prakAra bAr3e se nikala gaye aura unheM koI curA kara le gyaa| bailoM kA mAlika bADe meM baila na dekhakara isa puNyahIna ke pAsa AyA aura apane baila vApasa mA~gane lagA / puNyahIna ne jaba kahA ki vaha bailoM ko usake sAmane hI bAr3e meM chor3a AyA thaa| taba bAta bar3hI aura jhagar3A ho gyaa| bailoM kA mAlika use sAtha le rAjA se zikAyata karane nagara kI ora ravAnA ho gayA / mArga meM eka ghur3asavAra sAmane se AtA huA milaa| acAnaka usakA ghor3A bidaka gayA aura savAra ko girAkara bhAgane lgaa| ghor3e kA mAlika cillAyA- " are koI DaNDA mAra kara ghor3e ko roko|" se, para usa puNyahIna vyakti ke hAtha meM eka DaNDA thA / usane gire hue ghur3asavAra kI sahAyatA ke uddezya jaise hI ghoDA usake nikaTa pahu~cA, ghor3e ke DaNDA de maaraa| durbhAgyavaza DaNDA ghoDe ke marmasthala lagA aura tatkAla hI vaha mara gyaa| ghor3e kA svAmI isa para bahuta kupita huA aura puNyahIna rAjA se daNDa dilavAne ke lie vaha bhI sAtha ho liyaa| tInoM nagara kI ora calane lage / ko zrI nandI sUtra ( 228 ) 5 5 5 5 5 55955555 5 5 5 5555555555555 Shri Nandisutra

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Bu Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$%Fs FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFYao Ting Ting Si Si Ting Ting Ting Ting PLE LELE 4555555555555555555555555556 jaba taka ve nagara taka pahuMce rAta ho gaI aura nagara ke dvAra banda ho gye| ve tInoM subaha / ma hone ke intajAra meM pAsa ke eka ghane per3a ke nIce so gye| puNyahIna ko kahA~ nIMda AtI thii| vaha + soca meM DUba gayA-"bhAgya merA sAtha nahIM detaa| bhalA karane jAtA hU~ aura burA ho jAtA hai| aise ke jIvana se to mRtyu bhlii| sabhI vipattiyoM se chuTakArA mila jaayegaa|" yaha socakara usane apane dupaTTe ko per3a kI DAla se bA~dhA aura gale meM phaMdA lagAkara laTaka OM gyaa| bhAgyahIna ko mRtyu bhI nahIM aaii| dupaTTA galA huA thA ataH usakA bojha nahIM saha sakA // + aura TUTa gyaa| per3a ke nIce naToM kA eka dala bhI soyA huA thaa| puNyahIna usI para girA aura usake mukhiyA kI tatkAla mRtyu ho gii| naToM meM khalabalI maca gaI aura antataH ve bhI rAjA ke ke pAsa jA puNyahIna ko daNDa dilavAne ke lie sAtha ho lie| rAjadarabAra meM jaba yaha bhIr3a pahu~cI to sabhI cakita ho gye| rAjA ne itane logoM ke eka sAtha Ane kA kAraNa pUchA to saba abhiyogakartAoM ne apane apane abhiyoga sunaae| taba rAjA ne puNyahIna kI ora dekhaa| usane sabhI abhiyogoM ko svIkAra karate hue kahA-"mahArAja ! maiMne jAnabUjha kara koI aparAdha nahIM kiyaa| maiM itanA bhAgyahIna hU~ ki mere dvArA kiyA pratyeka bhalA kArya burA bana jAtA hai| ye sabhI saca kaha rahe haiN| Apa jo bhI daNDa deM mujhe svIkAra hai|" rAjA bahuta vicArazIla aura nyAyapriya thaa| vaha samajha gayA ki usa bhole vyakti kA koI doSa nahIM hai| bhAgya ke doSa ke lie use daNDa denA ucita nhiiN| use dayA AI aura usane apane gahana anubhava aura vainayikI buddhi kA upayoga kara bar3e caturAI se phaisale sunaae| sabase pahale usane baila vAle ko bulAkara kahA-"tumheM apane baila lene haiM to pahale apanI A~kheM nikAla kara ise de do-kyoMki tumane apanI A~khoM se ise bAr3e meM baila le jAte hue dekhA %%%FS555sssfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng thaa|" isake bAda ghor3e vAle ko bulAkara kahA-"agara tumhe ghor3A cAhie to pahale apanI jIbha ke kATa kara ise de do jisane ise ghor3e ko DaNDA mArane ko kahA thaa| ise daNDa denA taba taka nyAyocita nahIM jaba taka tumhArI jIbha ko daNDa na mile|" ____ anta meM usane naToM ko bulAyA aura kahA-"isa dIna vyakti ke pAsa kucha bhI nahIM jo dilavAyA jaaye| tumheM badalA hI lenA hai to ise usI vRkSa ke nIce sulA dete haiN| tumameM se jo mukhiyA hai vaha gale meM phaMdA lagAkara usI DAla se laTaka jaaye| vaha isa vyakti para giregA aura yaha mara jaayegaa|" hisAba barAbara ho jaayegaa| rAjA ke isa nyAya ne tInoM ko niruttara kara diyA aura ve apanA sA mu~ha lekara cale gye| puNyahIna vyakti rAjA ko dhanyavAda de apane sthAna ko lauTa gyaa| Elaboration--The stories compiled as examples of vanayiki Buddhi are as follows: matijJAna (vainayikI buddhi) $$ %%%%%% ( 229 ) Mati-jnana (Vainayiki Buddhi) %%%Jin Bu Bu Bu Nan Yu Nan %%%%%%Bu Bu Bu Bu Deng

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San Duan Yi Yi Lin Di Yan Yan Zheng Yi Yi Yuan Jian Yi Yi Yi 55 55 55 55 5574 445 446 446 4455 4 1. Augury-In a town lived an expert augur. He had two disciples 5 whom he liked equally. He taught them with same interest. One of the students was very modest and followed the teacher's instructions strictly. He listened to the lessons with keen attention and pondered over them regularly. Whenever there was some doubt, hep question before the teacher and removed his doubt. Soon he acquired all knowledge and became an expert. The other student was immodest. He neither gave attention to what was taught nor did he ponder over the lessons. He found asking questions and removing doubts below his dignity. Due to this nature his education remained .. faulty and incomplete. Once the two students, on some errand, set out to go to a nearby village. On the road they saw large foot prints. The immodest 9 commented "These appear to be foot prints of an elephant." The 45 modest informed--"No friend, they are of a she-elephant and it is 5 blind in the left eye. Not only this, some woman from the royal family 35 is riding that she-elephant. The woman is married and pregnant and so will give birth to a son within a day or two. 5 The immodest could not believe all these predictions based on 5 4 mere foot prints. He asked--"On what basis do you say that ?" The modest replied--"After going some distance it will all be clear to you. The immodest was hurt and remained silent. Some time later they reached their destination. There they saw that on the banks of a lake 55 was a camp site apparently of some rich person. On one side of the S 4 row of tents, stood a she-elephant blind in left eye. While the two 5 young men were looking curiously at all this, a maid servant emerged as out of a gorgeous tent and approached an impressive person with royal bearing and said--"Minister Sir ! Please go and congratulate the king. The queen has given birth to a son." Getting all this information the modest said--"See friend, what I told has proved to be true." The immodest accepted grudgingly--"Yes, your knowledge is perfect." And they sat down under a tree to rest. A little later an old woman with water filled pitcher on her head 5 3 passed that way. When she saw two scholarly looking young men she 45 thought--"They appear to be some learned augurs. Let me ask them when my son, who has gone away for work, will return." She took a few steps, came near the two young men, and put her quarry to them. 55 55 55 55 55 55 55 55 55 55 45 45.555.45 EUR S IESELS LS 593565445545 GULA Wan zrI nandIsUtra Shri Nandisutra 4 545556554555555555556566555555576

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55 9995 55 55 5 954 55 55 55 55 55 54 %%%%%% %%%Yuan Deng Deng Deng Deng %%%%%%Zong Zong Zong Zong Zong Zong 95 Just then the pitcher on her head fell down and shattered. The water spilled out and vanished in the sand. 5 Seeing all this the immodest said at once--"Old lady, as this 15 i pitcher has broken so is your son dead." The old lady was engulfed in a wave of distress. Now the modest i said"Don't say that friend. Her son has already reached home." He turned to the old lady and said---"Mother, please rush back, your son awaits you there." Reassured, the old lady left for her home. When she reached 15 5 home, she saw that her son, with dust covered feet, was sitting at the gate and waiting for her. She embraced him with joy and at once e traced back her steps to the young augur, taking along rewarded the modest and showered blessings on him. When the immodest realised that all his predictions proved wrong and those of his friend proved to be right, he became very sad. However, instead of finding his own shortcomings he was filled with a US hi deep anger for his teacher--"This is the result of my teacher's s 57 favouritism. He did not teach me properly." When the two students 4 & returned to their teacher the modest bowed before the teacher with gratitude. But the immodest just stood there without even greeting the teacher. When the teacher raised a questioning eye, he complained--"You have not taught me properly, therefore my knowledge is incomplete. Whereas you have taught this fellow with vi all sincerity so that his knowledge is complete. Such favouritism is 4 not proper for a good teacher." The teacher asked the modest with surprise--"Son, what is the matter ? Why your colleague feels like that ? Tell me everything in detail." The modest told the whole story exactly as it had happened. The teacher asked again--"Now tell me about the grounds of your un predictions." The modest--"Sir, by your grace I observed carefully that the foot prints belonged to an elephant. However, the distance between the sun spot where it urinated and the foot prints made me deduce that it was a female, not male. When I looked at the trees on both sides of 5 the path I found signs of leaves and fruits snatched only from th trees on the right hand side. The trees on the left were intact. This 2 matijJAna (vainayikI buddhi) Mati-jnana (Vainayiki Buddhi) 955 459945554454545454545454545454 SSXSWESERYOSUEFL558655 96 95 94 95 96 97 455596 96

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Lue Lue Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5Ting Ting 45 told me that the she-elephant was blind in the left eye. With the foot prints of the elephant there were numerous other foot prints of men 4 and women and foot prints of horses. This indicated that the person 4 5 riding the elephant belonged to the royal family. A little further there were clear signs of the elephant squatting down and a lady getting down and going to a nearby clump of bushes to relieve herself. Some 45 strands of silk and a few long hair indicated that the lady was 15 married and extremely rich. Therefore I thought that she must be the \i queen. After urinating she got up leaving an imprint of her right Si palm on sand. This difficulty in getting up indicated that she was pregnant. Observing her foot prints carefully I gathered that she was favouring the left leg. Thus I knew that the delivery time was very u near. Other signs indicated that she will give birth to a male child." The teacher looked at him with pride and contentment. The student continued--"When the pitcher slipped and broke 4 immediately after the old lady asked her question, I deduced that like 5 5 the sand made pitcher returned to its origin, the son has also i 5 returned to his mother." On hearing all this the teacher praised the Modest. To the immodest he advised_"You do not follow my instructions, neither do you ponder over what you are taught and remove your doubts. That is the reason you cannot acquire right and 4 perfect knowledge. I have been giving you the same lessons and at 5 the same time. But as you are not humble and modest your knowledge is incomplete. This is not due to any partiality on my part. It is the fault of your own attitude that is wanting in modesty and 55 sincerity." The immodest got ashamed of his behaviour and started 5 his studies earnestly and humbly. (See Illustration 18) 2. Economics-In the same way the right and perfect knowledge of economics is acquired only if one is humble. 3. Writing-The right and perfect skill of writing is also acquired 5 only if one is humble. 4. Mathematics-The right and perfect knowledge of 4 mathematics and all other subjects is also acquired only if one is humble. 5. The Well-A water diviner very humbly studied with his 45 teacher. He learned every lesson attentively and followed all zrI nandIsUtra (238) Shri Nandisutra 4 %%%%%% %%%Ya Ya Ya Pian %%%%%% %%%Wan Ya Ya Pian Xie Xie % Shao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 454545454545491 44 45 44 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4444444444444444444444444444444444 $ instructions sincerely. This way he acquired complete knowledge of $ the subject to become an accomplished water diviner. 49 Once a villager took him to his farm and asked where to dig for a $i well. The water diviner applied all his skill and marked the right spot. He also told the farmer about the depth at which water will be available. The farmer dug a well accordingly but no water oozed out. 4 He again went to the water diviner, who came to the farm and inspected the well carefully. After some deliberation he indicated a spot at the bottom of the well and said--"Hit hard at this spot with your heel." The farmer did as told and a stream of water broke out from that spot. The farmer joyously praised the water diviner and 4 rewarded him liberally. Such expertise is acquired with the help of 4 Vainayiki Buddhi. 6. The Horse-Once many horse traders came to Dwarka to sell their horses. Many young princes in the city bought large and $i muscular horses. But a young man named Vasudev, an expert on horses, purchased a skinny looking horse that later won every race it entered. The reason for this was Vasudev's expertise of horses. He had very humbly acquired this knowledge from his teacher. Modesty 4 sharpens intellect and helps widen experience and knowledge. 7. The Donkeys-There was a young king in a city who believed y that youth is the best-age and only a young man has ample power Y= and capacity to work hard. Guided by this notion he gradually 4 replaced all experienced and ageing warriors from his army with new and young recruits. 4 Once he marched his army to attack another kingdom. The Si contingent lost its way and ended up in an arid and forlorn area. All efforts to find a way out failed. Every single soldier was dying with thirst. In this hopeless predicament a soldier advised the king.---- "Sire ! We are unable to find a way out of this situation. Only some 4 experienced old man could help us avoid the impending catastrophe." The king announced that if there was any experienced old person in the army his suggestion was solicited. Luckily an elderly soldier, disguised as a young man, had joined the army. His son brought him to the king who courteously asked "Please do something that my army gets water to drink." The elderly 1 filha (cafecitais) (233) Mati-jnana (Vainayiki Buddhi) +44145146145454545454545454545454545454545454545454545454141414141414 4 4 4 4 4 4 4 4 4 4 4 44 41 41 41 41 41 41 45 45 45 44 45 46 47 46 45 995 4 4 555 $ $1$i$i $141 Moti.

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5555555555555555555555555555555555555 5555555555555555555555555555555555 soldier paused a little and then said "Sire! Let loose all the donkeys used for carrying supplies in the army. Let them roam around free and let our army follow where they lead. When they stop and start sniffing the ground, dig out the earth there. "The king accepted the advise and issued necessary instructions. Some distance farther the army found a good source of fresh water. With the help of the Vainayiki Buddhi of the experienced soldier the army came out of the painful situation. 45 8. The Attributes-A merchant appointed a servant to look after his horses and promised to give him two horses of his choice as remuneration. The young man accepted the terms and started 57 working. During the course of his working he fell in love with the merchant's daughter. The servant was intelligent and clever. He asked the girl-"Which of the horses is the best ?" The girl explained-"Generally speaking all these horses are good and pedigreed. But the horses that are not disturbed even by the sound of stone filled drums thrown from tree tops are considered best and have all the attributes of the best horse. Accordingly the servant examined all the horses in the stable and selected the two best horses. When it was time to take remuneration, he asked for those two horses. The merchant was in a fix-"These two are the best and the most valuable horses of the lot I have. Giving these horses would be a great loss to me." He tried to persuade the servant to take any two horses other than the two he had selected, but he refused to compromise. The confused merchant went inside the house and told his wife"This servant is very clever and intelligent. He has selected the best two of our horses. Rather than to lose all our wealth, it would be better to marry our daughter to him and force him to stay with us forever." This infuriated the wife-"Have you gone mad? You want to marry our dear daughter to a servant ?" zrI nandI sUtra The merchant explained-"If we lose those two valuable horses we will incur a great and irreparable loss. The horses are not only immensely valuable but also auspicious for us. Moreover, the servant is a virtuous person. By making him our son-in-law we will save our horses and at the same time get a sincere man to take proper care of our horses and increase our stock. Getting such a handsome and Wan ( 234 ) Wan Wan Shri Nandisutra 457 57 45 55555555555555 Wan

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Wan 475 55 Wan 47 5 5555555555555555555555555555555555 intelligent husband, our daughter will also be happy and shall remain with us always." At last the wife gave her consent and the merchant married his daughter to the servant. They lived happily ever after. The Vainayiki Buddhi helped the merchant save his wealth. 9. The knot-In Patliputra once there was a king named Murund. One day some other king sent three strange and puzzling things to him and asked him to provide a solution. The things were an endless cotton thread, a bamboo stick without a knot, and a lidless box. Now the king requested Acharyashri that he should advise about some such strange and puzzling thing that could be sent to the friendly king in reciprocation. Acharyashri asked him to get a gourd fruit. Under his supervision the gourd was carefully cut in the middle and its hollow was filled with some gems. After that the two pieces were joined and the joint was skilfully covered with shellac of matching colour. The joint became invisible and the gourd looked fresh and natural as before. The king sent this gourd to his friend with a message that he should take out the gems within the gourd without breaking it. A few days later the king got the news that no one could take out the gems from the gourd. The king was pleased. He thanked and praised Acharyashri. 10. Agad-There was a king in a small city. As small was his city so was his army. Once a neighbouring and powerful king attacked The king showed these things to all the members of his assembly and asked them to explain. Each member examined the three things carefully. After that expressing their surprise and showing their inability to provide any explanation they all returned to their 47 respective seats. The king now invited Padliptasuri and asked"Bhante! can you explain these strange things." Acharyashri carefully looked at the three things and understood that the joints and knots of Wan the three objects were skilfully concealed by applying shellac of matching colour. He asked the king to arrange for a large pot filled with boiling water. When the pot was brought the three objects were placed in boiling water. The shellac cover melted away. The lighter end of the stick emerged out of water and its knots became visible. The end of the endless cord also became visible. In absence of the shellac covering the lid of the box also became clearly visible. The king and his courtiers warmly praised Acharyashri and his Vainayiki Buddhi. matijJAna (vainayikI buddhi ) ( 235 ) 45 Wan Wan For Private Personal Use Only Wan Wan 47 Wan Wan Wan 45 5555555555555555555555555555 47 Wan Wan Wan 475 Wan Wan Wan 45 45 57 Mati-jnana (Vainayiki Buddhi) 4

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Sui Sui Sui Ye Ye Ye Ji Ye Nan Lan $%$$$$$Lao Zi Sui Sui 5Sui Nan %$ $ Qi s s sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting % F$$$$$ 59 and laid siege around his city. When the king failed to find a way to 4 5 save his town he made an announcement that whoever had whatever i poison, he should bring it to the king. Numerous people brought numerous different types of poison in large quantities. The king, with f the help of his spies, arranged to drop all this poison in the well 41 outside the town, which was the only source of drinking water for the 41 attacking army. 5. Once this was done a doctor came with a small bottle of poison. When the king saw this, he got angry--"You have come so late, i doctor! and that too with this tiny bottle of poison?" The doctor s explained--"Sire! Please don't get agitated. This is a highly toxic E poison. This small bottle can kill much more people than all the 5 poison you have collected till now." Raising his eye brows the king asked-- "How is it possible? Can you prove?" The doctor requested for an old elephant to be brought there. When it was brought, the doctor plucked out a hair from its tail and applied the poison with the tip of a needle at that pore. As the poison spread into the elephant's body it started going limp. The doctor said--"Sire! The poison will slowly contaminate the whole body of this elephant. Whoever eats its flesh will also be poisoned. That is 4 why this is called Sahasrabedhi (destroyer of one thousand) poison; 41 in other words, a highly toxic poison." The king believed what the doctor had said. Seeing the elephant 4 fall, the king said--"Doctor, the poor elephant is dying just for nothing. Can you cure it with some anti-dote. The doctor said--"Why not. A doctor who does not know about an anti-dote of a poison he has administered, is no doctor." And he administered an anti-dote into the same pore. Soon the elephant regained its strength. The doctor had gained this profound knowledge through his Vainayiki Buddhi. 451 11, 12. The Charioteer and The Courtesan-These examples 5 are part of the story of Sthulbhadra. (see page - ) 45 -13. Sheetashati (etc. )-In a town there was a very greedy king. His sons studied with a great scholar. The princes were generous and 4 modest. This inspired the teacher to teach them very sincerely. When Wan zrI nandIsUtra Shri Nandisutra 491 $ 4545454545454545454545454545454545454545454555444 45454545454541 41 41 $$$$$$$$$$$$45 45 Ting Ting F FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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5555555555555555555 45 46 46 55555555555555 6 6 6 6 6 6 55555550 their education was complete the princes gave their teacher a large purse of money as gift. Some how the king came to know of this and thought of killing the scholar to get this purse. The conspiracy was revealed to the princes. Driven by their profound respect and love for their teacher the princes decided to secretly warn him to save his life. All the three princes visited their teacher. When they arrived the teacher was preparing to take his bath before going to eat. He greeted his students and asked them to fetch a washed and dried shatika ( or sheetashati or dhoti-about five meters length of cloth of one meter width wrapped around the lower half of the body by Indian male as part of his conventional dress). One of the princes said "The shatika is damp." The second one said "The straw is long." And third-"The curlew bird that was earlier moving in clock-wise direction is now moving in anti-clockwise direction." When the teacher heard these irrelevant statements from his able students he smelled a rat. He pondered over and understood that his large purse has made someone his enemy and his students are secretly giving him a warning. He at once took leave of his students and furtively left for his village before the announced time of his departure. The Vainayiki Buddhi of the princes saved the life of their teacher. 14. Rain-water-A merchant had gone abroad since long. In his absence his wife asked her maid to invite a young man to satisfy her carnal desires. She also called a barber to improve the looks of the shabby young man. The barber gave him the full treatment-haircut, pedicure, manicure, bath, etc.-and made him attractive. Coincidentally it rained heavily that night. Late into the night when the gigolo got thirsty he got up, went to the window, cupped his hands, and sipped the rain water falling in a stream from the balustrade. On the balustrade was lying a dead snake that made this stream of rain-water poisonous. Soon the young man died. The lady panicked and at once called the servants of her confidence. She instructed them to throw the corpse in the forlorn ruins of a temple. Next day when some people saw the corpse and reported, the police started investigating. The officer in charge saw that the dead man had been freshly hair-dressed and manicured. He at once summoned all the barbers in the town and one by one asked 5 matijJAna ( vainayikI buddhi ) ( 237 ) 555555555555555555555555555555 5555555555555555555555555555555550 For Private Personal Use Only Mati-jnana (Vainayiki Buddhi) F

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Ya Chang Xie %%Jin Jin Bu Bu Sui Sui Sui Bu Bu Bu Jin Jin Jin Bu Bu Jin Bu Bu Bu Jin LIS 454545 154545454545454545454545 4 them to recognise the corpse. One of the barbers recognised the dead body and informed that he had done the haircut of that man when he 46 56 was called by the maid of the merchant's wife. The police 41 apprehended the maid and out of fear she revealed everything. With the help of Vainayiki Buddhi the officer solved the case. 15. Theft of cattle (etc.) In a village once lived a very unlucky man. He spoiled whatever work he took in hand and always invited trouble. Once he asked for a pair of oxen from his friend for use in his 45 plough. After completing his work when he went to return the oxen to 4 his friend, the friend was taking his meals. He left the oxen in the fi 'i yard and left without informing the friend, presuming that his friend had seen him returning the oxen. His bad luck that the oxen Le somehow came out of the yard and someone stole them. When the 15 owner of the oxen did not find the oxen in the yard he came to this 4 luckless man and wanted his oxen back. When the luckless told him 4 that the oxen were returned to his yard before him, a dispute arose. The owner of oxen took the luckless along and left for the city to take the matter to the king. i On the way they saw a rider approaching them. All of a sudden the horse was startled. It threw the rider and galloped. The rider shouted--"Some one hit the horse with a staff and stop it." 51 The luckless had a staff in his hand. With the intention of * extending a helping hand to the fallen rider the luckless stepped 45 ahead and hit the approaching horse with his staff. Unfortunately the staff hit the horse at a delicate spot and it died on the spot. The 4 owner of the horse got infuriated and joined the two in order to get the unfortunate man punished by the king. Now the three proceeded towards the city. By the time they reached the city, it was already night time and the city gates were closed. To wait till morning the three slept under a dense tree near the gate. The luckless had no sleep in his eyes. He was deep in thoughts--"Luck does not favour me. I try to do good and 45 in turns bad. Death is better than such miserable life. I will be rid of Hi all troubles." With these thoughts he got up, tied one end of his scarf to a branch 951 of the tree and making a noose at the other end hung himself. Even zrI nandIsUtra (RBC) Shri Nandisutra 15 Zhong Sui Sui Sui Sui Sui Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Lao Wu Deng Yu Huo Fa Huo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F

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55555555555555555 55555555555555E LE the death did not favour the unlucky. The rotten old scarf could not take his weight and was torn apart. Under the tree was also sleeping a team of acrobats. The luckless fell on them and their chief died on the spot. There was a commotion in the group of the acrobats and at last they also joined these three to get the luckless punished by the king. When this crowd reached the king's assembly everyone was surprised. When the king asked about the cause of so many people coming together, every complainant lodged his complaint. Now the king looked at the luckless. Accepting all the charges the luckless said "Sire, I did not do anything intentionally. I am so unlucky that anything I do with good intention turns bad. They all are telling the truth. Whatever punishment you decide for me, I am prepared to accept." The king was very considerate and just. He could understand that the innocent man was not at fault. It is not right to punish him for the fault of fate. He felt pity for the luckless and drawing on his profound experience and vainayiki buddhi he very cleverly gave judgement. First of all he called the owner of the oxen and said "If you want your oxen back first take out your eyes and give them to this man. This is because with these very eyes you saw this man taking the oxen into your yard." After this he called the owner of the horse-"If you want your horse, first cut out your tongue and give it to him; because with the help of this very tongue you said to hit the horse with a staff. Punishing him is not justified as long as your tongue is not punished." In the end he called the acrobats and said-"This poor man has nothing that he can be asked to give you. If at all you want to take revenge I will order him to sleep under the same tree. The chief, now among you, should tie a noose in his neck and hang from that very branch. He will fall on this man and this man will die. Thus the debt will be paid." None of the three found words to challenge the king's judgement and they left as they had come. The luckless also returned after profusely thanking the king. matijJAna (vainayikI buddhi ) his ( 239 ) 5555555555555555555555555 Mati-jnana (Vainayiki Buddhi) - 5 ! 45 46 45 466 46 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 559555 5 5 5 $ 455 Wan Wan 55 47 45 Wan

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5 55 5 5 55 555 559 55 5 - 5 - 2N IN 4 5 6 N IN 6 5 5 5 5 5 5 5 55 5 5 5 5 5 5 m k IF IF F phra 57 Wan OM OM OM OM OM OM OM OM OM*** (3) karmajA buddhi (3) KARMAJA BUDDHI THE PRACTICAL WISDOM phra 51 : kammayA buddhIuvaogaTTisArA kammapasaMga-parigholaNavisAlA / sAhukkAraphalavaI kammasamutthA havai havai buddhI // heraNie karie, koliya Doe ya mutti ghaya pavae / tunnAga vaDhaI ya, pUie ghaDai-cittakAre ya // abhyAsa artha-karmajA buddhi-upayoga se jisakA sAra arthAt paramArtha dekhA jAtA hai, aura vicAra se jo vistAra pAtI hai aura jisase prazaMsA rUpa sAdhuvAda kA phala prApta hotA hai use karmajA buddhi kahate haiN| isake udAharaNa haiM (1) hairaNyaka (sunAra), (2) kRSaka (kisAna), (3) kaulika ( julAhA ), (4) DolakaDacchI (tattaka), (5) motI, (6) ghI, (7) plavaka (naTa), (8) tuNNaga (darjI), (9) bar3haI, (10) ayUpika (halavAI), (11) ghaTa (kumhAra), tathA (12) citrakAra / 51. That which is judged by its use, that which develops with practice and analysis, and that which earns fruits of praise is called karmaja buddhi or practical wisdom. Its examples are1. Goldsmith, 2. Farmer, 3. Weaver, 4. Wood engraver, 5. Pearl stringer, 6. Butter vendor, 7. Acrobat, 8. Tailor, 9. Carpenter, 10. Sweet maker (a specialist cook ), 11. Potter, and 12. Painter. vivecana-apanI-apanI hastakalA meM nipuNatA kuzAgra buddhi tathA kArya ke nirantara abhyAsa se AtI hai| vahI karmajA buddhi hai| isake upayoga se isakI sArthakatA kA patA lagatA hai aura prazaMsA milatI hai| udAharaNa svarUpa vibhinna hastakalAoM meM kuzala kArIgaroM ke nimna udAharaNa haiM 155550 ( 1 ) sunAra - sunAra bahuta kuzala kalAkAra hotA hai| vaha apane anubhava - jJAna ke sahAre aMdhakAra meM bhI sparza mAtra se hI sone-cA~dI kA parIkSaNa kara letA hai| (2) kisAna - eka cora eka dina kisI seTha ke ghara corI karane gayA / vahA~ usane dIvAra meM seMdha lagAne ke lie aisI kalAkArI lagAI ki dIvAra meM kamala kI AkRti bana gii| sUryodaya hone para logoM ne jaba vaha kalApUrNa seMdha dekhI to corI kI bAta bhUla gaye aura cora kI kalA kI prazaMsA karane lge| logoM kI usI bhIr3a meM cora bhI khar3A thA aura apanI kalA nipuNatA kI 5 prazaMsA suna-sunakara prasanna ho rahA thA / vahA~ eka kisAna bhI usake pAsa hI khar3A thaa| kisAna ne do Shri Nandisutra 5 zrI nandIsUtra ( 240 ) IF IF IN IF IN 4 5 5 5 5 5 5 5 5 5 5 5 5 5 5 & IF di n n n @5555 5

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S 55555555555555555555555 prazaMsA karane ke sthAna para kahA-'bhAiyo, isameM itanI prazaMsA yA Azcarya kI kyA bAta hai? Wan apane kArya meM to hara koI kuzala mAhira hotA hai|" ka cora kisAna kI yaha bAta suna Aga-babUlA ho gy| kucha dinoM bAda avasara dekha vaha eka churA lekara kisAna ko mArane usake kheta meM pahu~ca gyaa| jaba vaha churA uThA kisAna kI ora lapakA to pIche haTate hue kisAna ne pUchA-"bhAI, tuma kauna ho? mujhe kyoM mAranA cAhate ho OM mujhase kyA jhagar3A hai?" cora ne uttara diyA-"tUne usa dina merI lagAI huI seMdha kI prazaMsA nahIM kI thii|" / + kisAna samajha gayA ki yaha vahI cora hai| vaha samhalate hue bolA-"bhAI, maiMne tumhArI burAI OM kahA~ kI ? maiMne to yahI kahA thA ki jo vyakti jisa kArya ko nirantara karatA hai usameM vaha apane Wan abhyAsa ke kAraNa kuzala ho jAtA hai| yahI saca hai, agara tumheM vizvAsa na ho to maiM abhI apanI kalA dikhA kara tumheM Azvasta kara sakatA huuN| dekho, mere hAtha meM mUMga ke ye dAne haiN| tuma OM kaho to maiM ina sabako ulaTe mu~ha, sIdhe mu~ha yA bagala se dharatI para girA duuN|" Ed cora ko isa anahonI bAta para vizvAsa nahIM huaa| usane kaha-"ulTe mu~ha girA kara OM dikhaavo|" kisAna ne tatkAla dharatI para eka cAdara bichAI aura isa kuzalatA se mUMga bikhere ki sabhI dAne ulTe mu~ha gire| cora ne jhukakara dhyAna se dekhA aura bolA--"saca hai ! tuma to apane kArya meM mujhase bhI kuzala ho|" aura cora prazaMsA kara lauTa gyaa| ma (3) julAhA-"julAhA apane hAtha meM sUta ke dhAge lekara hI yaha batA detA hai ki kitanI saMkhyA meM kaNDoM se kitanA vastra taiyAra hogaa|" (4) takSaka-vaha baDhaI jo kATha ukera kara cammaca kaDachI Adi banAtA hai| vaha anumAna se hI batA sakatA hai ki kisa kar3achI meM kisI padArtha kI kitanI mAtrA A sakatI hai| (5) motI-siddhahasta kuzala maNikAra (motI pone vAlA) ke lie kahA jAtA hai ki vaha Wan motiyoM ko isa prakAra uchAla sakatA hai ki ve nIce khar3e sUara ke bAloM se piroye jaayeN| (6) ghI-koI-koI ghI ke vyApArI bhI anubhava meM itane kuzala ho jAte haiM ki gAr3I yA ratha U meM baiThe-baiThe hI nIce rakhI kUr3iyoM meM dhAra bA~dhakara binA eka bUMda idhara-udhara girAye ghI uMDela Jin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Le Le Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Gong $$$$$$$ dete haiN| (7) naTa-naToM kI caturAI to jaga-prasiddha hai| ve rassI para anekoM prakAra ke khela karate haiM kintu nIce nahIM girte| loga cakita ho ekaTaka dekhate raha jAte haiN| (8) darjI-kuzala darjI kapar3oM kI silAI aisI saphAI se kara sakatA hai ki TAMkA dikhAI hI // na de| matijJAna (karmajA buddhi) ( 241 ) Mati-jnana (Karmaja Buddhi)

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5 5555555555555555555se + (9) bar3haI-lakar3I para itanI sundara AkRti ukera sakatA hai ki vaha jIvanta lge| vaha lakar3I Wan ke Tukar3oM meM aise jor3a lagA sakatA hai ki khojane para bhI dikhAI na pdd'eN| 3 (90) halavAI-kuzala halavAI aneka prakAra ke svAdiSTa vyaMjana banA sakatA hai| use 5 nApa-tola ke binA hI yaha anumAna ho jAtA hai ki kisa pakavAna meM kitanI kyA cIja ddlegii| E kucha to itane kuzala bana jAte haiM deza-videza meM unakI tathA unake banAye vyaMjanoM kI praMzasA hotI Wan hai aura khyAti phaila jAtI hai| OM (11) kumhAra-kumhAra ghar3e banAne meM itanA siddhahasta ho jAtA hai ki tejI se calAte hue ma cAka para rakhane ko miTTI kA utanA hI bar3A piNDa uThAtA hai jisase icchita AkAra kA ghaDA bana ske| 9 (12) citrakAra-nipuNa citrakAra apanI tUlikA se phUla, patte, vRkSa, pahAr3a, nadI, jharane, pazu, pakSI yA manuSya kA aisA citra banA sakatA hai ki asalI nakalI kA bheda patA calanA bhI OM kaThina ho jaaye| vaha bhaMgimAe~, mudrAe~ tathA bhAva bhI aise citrita kara detA hai ki citra jIvanta ho , utthe| 4 Elaboration-Expertise in any craft is acquired through sharp 9 intelligence and regular practice. This is known as karmaja buddhi or practical wisdom. Its use and display conveys its utility and begets praise. Some examples of expert artisans skilled in their crafts are as follows 1. Goldsmith--A skilled goldsmith is such an expert of his trade 4 that he is experienced enough to examine gold or silver just by touch, 5 even in the dark. 2. Farmer-A thief one night entered the house of a merchant for 4 burglary. He used his expertise in making a hole in the wall and left a 4 4 lotus shaped hole. In the morning when people saw this artistic hole $ in the wall they forgot about the theft and started praising the art of the thief. In the crowd was also standing the thief. He was enjoying the praise of his art. A farmer was also standing nearby. Instead of si 45 praising he said--"Brothers, what is there to praise about or be i surprised at this? In his own trade everyone is an expert." 55 The thief was infuriated to hear this comment from the farmer. A 5 few days later taking a dagger in his hand he went to kill the farmer Si at his farm. When he rushed at the farmer with raised dagger, the farmer stepped back and asked--"Brother, who are you? What $$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra ( 242 ) Shri Nandisutra 05555555555555550

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Kong Bu Bu Bu Bu Ting Xie Gei Suo Luo Si Si Si Si Bu Bu Jin Suo Xie Yu Lao Si Ya Ya Ya Ya Ya Le dispute you have with me? Why do you want to kill me?" The thief 4 replied--"That day you did not praise the hole in the wall I had 4 \i made." The farmer now knew he was the same thief. Composing himself. he said "Brother, I never berated you. I only said that when a 4 5 person does some work regularly, because of his practice, he acquires 45 an expertise in that particular work. This is true. If you don't believe, I can display my expertise and convince you. See here, I have some grains of lintel in my hand. If you want I can throw them on the ground in a manner that they all will rest on the ground either face i up, face down, or sideways." LE The thief could not believe this impossible. He said--"Throw them 15 face down." The farmer at once spread a sheet of cloth on the ground and threw a fistful of grains so skilfully that they all rested face down. 15 The thief bent down to examine and said "Indeed, You are more 4 expert in your art then I am in mine." After praising the farmer 45 profusely the thief went away. 15 3. Weaver-An expert weaver can tell just by feeling a yarn with his hand that how many spindles will produce how much cloth. 4. Wood engraver-The carpenter who engraves or chisels out a 5 spoon out of a piece of wood is so experienced that he can tell that how much quantity of a particular substance could be scooped by a 4 i specific spoon. 46 5. Pearl stringer-It is said that an expert bead-stringer can drop 5 pearls in such a manner that when they fall on a pig each one is yfi strung in the pig's bristles 45 6. Butter vendor-Some butter vendors acquire such expertise 4 through their experience that while sitting in a cart they can pour butter oil in vessels placed on the ground without spilling even a drop. 45 7. Acrobat-The skills of acrobats are famous throughout the \ world. They perform numerous tricks on bamboo and ropes and never fall down. The audience looks spellbound. 8. Tailor-There are expert tailors who can stitch a dress in such a 45 way that not a single stitch is visible. matijJAna ( karmajA buddhi) ( P83) Mati-jnana (Karmaja Buddhi) $5555555Sui Sui Le Le Chang Wan 55555555555555Zhong FFFFFFF%%%%%%Ting Ting Ting F5sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4FFTing Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 6

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5555Sui 5Sui %%%%$55555555555555555555 4 9. Carpenter--An expert carpenter can engrave beautiful and I 4 lively motifs in wood. He can also join two pieces of wood so that the 4 joint is invisible even on keen inspection. 45 10. Sweet maker (a specialist cook)--An expert cook can prepare a 4 large variety of tasty dishes. He develops so keen a sense of quantity that while cooking he does not have to measure the ingredients 5 before adding. Some of these cooks acquire so great an expertise that \ their dishes are praised far and near and they become famous. 11. Potter-A potter acquires such expertise in making pitchers 55 that to place on the fast moving wheel, he picks up a lump of sand of exact quantity to finish the desired size of pitcher. 12. Painter-A skilful painter can make paintings of flowers, i leaves, hills, ariver, streams, animals, birds, and humans with his : 45 brush that it becomes difficult to distinguish real from the made. He copies the moods, gestures, and expressions so delicately that the painting looks life-like. Jin $$ $Ting Ting Ting Ting Ting FFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$ E zrI nandIsUtra Zhong Sui Sui Nan Nan Nan Nan Nan Nan %%% ( 88) %%% % Shri Nandisutra 4 %%%Ya Ya Ya Ya Ya %%%

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$$ Hao Ming Ye Ting Tian 55Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$Ting Ting Ting Ting Ting Ting $ $$ $$ Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Le (4) pAriNAmikI buddhi (4) PARINAMIKI BUDDHI THE DEDUCTIVE KNOWLEDGE 53 : pariNAmiyA buddhI aNumANa-heu-diTuMtasAhiA, vy-vivaag-prinnaamaa| hiya-nisseyasa phalavaI, buddhI pariNAmiyA naam|| artha-pAriNAmikI buddhi-anumAna, hetu aura dRSTAnta se uddezya pUrNa karane vAlI, Ayu paripakva hone se puSTa hone vAlI aura lokopakAra tathA mokSa rUpI phala pradAna karane vAlI buddhi ko pAriNAmikI buddhi kahate haiN| pAriNAmikI buddhi ke nimnalikhita udAharaNa haiM54 : abhae siTTI kumAre, devI udiyodae havai raayaa| sAhU ya naMdiseNe, dhaNadatte saavg-amcce|| khamae amaccaputte cANakke ceva thUlabhadde y| nAsikka suMdarInaMde, vaire pariNAmiyA buddhiie|| calaNAhaNa AmaMDe, maNo ya sappe ya khggithuubhiNde| pariNAmiya-buddhIe, evamAI udaahrnnaa|| se taM assuynissiyN| (1) abhayakumAra, (2) seTha, (3) kumAra, (4) devI, (5) uditodaya (6) sAdhu aura ma nandighoSa, (7) dhanadatta, (8) zrAvaka (9) amAtya, (10) kSapaka, (11) amAtya putra, ma (12) cANakya, (13) sthUlabhadra, (14) nAsika kA sundarInanda, (15) vajrasvAmI, (16) caraNAhata, (17) AMvalA, (18) maNi, (19) sarpa, (20) geMDA, aura (21) stuup-bhedn| isa prakAra azruta nizrita matijJAna kA varNana pUrNa huaa| 53. That which leads to the goal with the help of inference, 4 reason, and example; matures and enhances with age; and yields fruits of public welfare and liberation is called parinamiki 4 buddhi or deductive knowledge. Following are the examples of parinamiki buddhihai matijJAna (pAriNAmikI buddhi) ( 245 ) Mati.jnana (Parinamiki Buddhi) $5555555555555555555555555555555555 Qi % %Le FFFFZhe $$$$$$$$$$ FFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFF6

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Neng Si Si Zhu Ting Ting Ting Ting Si Duan Duan Chang 55555555555555 F 1. Abhaya Kumar, 2. The merchant, 3. The prince, 4. The Wan goddess, 5. Uditodaya, 6. The monk and Nandighosh, 51 7. Dhanadatt, 8. Shravak, 9. The minister, 10. Kshapak, 11. The 41 minister's son, 12. Chanakya, 13. Sthulibhadra, 14. Sundarinand 55 of Nasik, 15. Vajra Swami, 16. Charanahat, 17. Amla, 18. The 5 Bead, 19. The snake, 20. The rhinoceros, and 21. Breaking of the dome. Sui Sui Bu Bu Bu Bu Bu Bu Jin %%%Bu Bu Jin Qi Qi Kan . Ling Jiu Yu Shi 4 This concludes the description of ashrut nishrit mati jnana. vivecana-(1) abhayakumAra-ujjayinI ke rAjA caNDapradyota ne eka bAra apane sADhU rAjagRha - ke rAjA zreNika ke pAsa eka dUta se yaha sandeza bhijavAyA-"yadi apanA bhalA cAhate ho to advitIya baMkacUr3a hAra, secanaka hAthI, abhayakumAra aura rAnI celanA ko tatkAla mere pAsa bhijavA do|" - saMdeza pAkara rAjA zreNika krodha se tamatamA uThe aura dUta se kahA-"dUta avadhya hotA hai isa kAraNa tumheM daNDa nahIM detaa| jAo apane mahArAja se kaho ki yadi ve apanI kuzala kSema cAhate haiM to agniratha, analagiri hAthI, vajra-jaMgha dUta tathA rAnI zivA devI ko mere pAsa tatkAla bhijavA deveN|" ma apane saMdeza kA yaha uttara pAkara kupita ho caNDapradyota ne apanI vizAla senA sahita car3hAI E kara dI aura kucha hI dinoM meM rAjagRha para gherA DAla diyaa| rAjA zreNika ne bhI yuddha kI pUrI hai taiyArI krlii| kintu pAriNAmikI buddhi ke dhanI unake putra abhayakumAra ne vinatI kI "mahArAja, kRpA kara abhI yuddha Arambha karane kA Adeza na deN| maiM kisI kUTanIti se binA yuddha kiye hI caNDapradyota ko parAjita karane kA upAya karatA huuN|" rAjA ko apane buddhimAna putra para 5 pUrNa vizvAsa thaa| ataH usane isa prastAva ko sahamati de dii| rAtri ke samaya abhayakumAra ne apane guptacaroM ke dvArA cupacApa caNDapradyota kI senA ke ka pramukha senAnAyakoM ke DeroM ke nikaTa acchI mAtrA meM dhana gaDavA diyaa| jaise hI yaha kAma pUrA huA abhayakumAra svayaM caNDapradyota se cupacApa ,milane pahuMcA aura abhivAdana kara bolA-"mausA OM jI ! isa bAra to Apa burI taraha kUTanIti kI cAla meM pha~sa gye| Apa to rAjagRha ko jItane 5 ke sapane dekha rahe haiM aura mahArAja zreNika ne Apake pramukha senAniyoM ko dhana dekara Apako bandI banA unake samakSa prastuta karane ko taiyAra kara liyA hai| subaha hote hI Apa bandI banA diye OM jaayeNge| Apa mere mausA haiM ataH maiM Apako dhokhe se apamAnita hote kaise dekha sakatA hU~? koI upAya kiijiye|" fa caNDapradyota bAta sunakara cauMkannA ho gyaa| usane abhayakumAra se pUchA---'maiM tumhArI bAta para kaise vizvAsa karU~?" zrI nandIsUtra ( 246 ) Shri Nandisutra $55Bu Bu Bu Bu Bu Bu Bu Bu hh555Bu Bu Bu Bu 5555555555555Zhong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting

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5 Wan 55555555555555555 SO abhayakumAra - " Apa merI bAta para vizvAsa na kreN| apanI A~khoM se calakara dekheM / " rAta meM hI caNDapradyota kAlI cAdara or3ha ghumate hue abhayakumAra ke sAtha apane pramukha senAnAyakoM ke khemoM kI ora gayA aura abhayakumAra ne gaDA huA dhana nikAla kara dikhA diyA / caNDapradyota ko aba abhayakumAra kI bAta para pUrA vizvAsa ho gayA / vaha cupacApa eka ghor3e para savAra ho binA kisI se kucha kahe ujjayinI kI ora prasthAna kara gayA / prAtaH kAla jaba senAnAyaka maMtraNA hetu caNDapradyota ke Dere para Aye to unhoMne dekhA ki vahA~ na to rAjA hai na usakA ghodd'aa| khoja karane para patA calA ki rAjA ke ghor3e ke nizAna unake ujjayinI kI ora jAne kA iMgita kara rahe haiN| apane rAjA ke isa apratyAzita kArya se hatotsAha senAnAyaka pUrI senA sahita ujjayinI ko lauTa gaye / ujjayinI pahu~ca karake rAjA se milane mahala meM gye| pahale to rAjA ne unase milane ko manA kara diyA / bahuta anunaya vinaya ke bAda rAjA unase milA aura ve kucha kahate isase pahale hI unheM rizvata lene evaM vizvAsaghAta karane ke lie bahuta phaTakAranA Arambha kara diyaa| senApati ne rAjA ke ye tevara dekha vinamra svara meM kahA - "mahArAja ! Apane yaha kaise vizvAsa kara liyA ki hama Apako dhokhA de sakate haiM? pIr3hiyoM se ApakI sevA meM haiN| aneka yuddha lar3e haiN| hama sabhI deza bhakta haiN| Apake sAtha vizvAsaghAta karane kA koI kAraNa nahIM hai / yaha usa dhUrta abhayakumAra kI kUTanIti kA prahAra thaa| usane Apako vizvAsa meM le apane rAjya ko yuddha se sApha-sApha bacA diyA / " caNDapradyota kI A~kheM khula gii| abhayakumAra ke prati usake krodha kI sImA na rhii| usane tatkAla rAjya meM ghoSaNA karavA dI ki jo koI bhI abhayakumAra ko bandI banAkara ujjayinI le AyegA use bahumUlya puraskAra diyA jAyegA / abhayakumAra kI kuzAgratA aura caturAI kI khyAti itanI vyApaka thI ki kisI kA sAhasa nahIM huA ki yaha bIr3A uThAle / rAjA ke maMtrI, senAnAyaka, catura vyavasAyI koI bhI abhayakumAra ko bandI banAne ko taiyAra nahIM hue / kucha dina bItane para eka gaNikA ne yaha bIr3A isa zarta para uThAyA ki use Avazyaka vyaya ke lie yatheSTa dhana diyA jaaye| rAjA tatkAla taiyAra ho gyaa| gaNikA apane sAtha kucha anya striyoM ko lekara zrAvikAoM kA veSa dhAraNa kara rAjagRha gii| vahA~ kucha dinoM taka khUba dharmadhyAna kA ADambara phailaayaa| niyamita rUpa se dharmasthaloM tathA dharmasabhAoM meM jAne lgii| jaba usakI pratiSThA eka parama dhArmika zrAvikA ke rUpa meM jama gaI taba usane yojanA banA abhayakumAra ko Amantrita kiyaa| abhayakumAra ne sAdharmI jAnakara khyAti prApta nimantraNa svIkAra kara liyaa| gaNikA ne bhojana meM nazIlI davA milA dI / abhayakumAra bhojana grahaNa karate hI mUrcchita ho gyaa| gaNikA isI avasara kI utkaMThA se pratIkSA kara rahI thI / usane tatkAla mUrcchita abhayakumAra ko bandI banA ratha meM DalavAyA aura ujjayinI ke lie ravAnA ho gii| matijJAna (pAriNAmikI buddhi ) ( 247 ) Mati-jnana (Parinamiki Buddhi) phaphaphaphaphaphapha 5 @

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w pra fps$5$$$$$$$$$$$$$$$$$$ h its ) ) )) ) ) abhayakumAra ko jaba usane caNDapradyota ke sammukha bandI ke rUpa meM prastuta kiyA to usake harSa OM kA ThikAnA na rhaa| usane abhayakumAra kA parihAsa karate hue kahA-"kyoM beTA ! dhokhebAjI kA hai + phala mila gayA? kisa caturAI se maiMne tujhe pakar3avAkara yahA~ maeNgAyA hai|" abhayakumAra ne nissaMkoca uttara diyA-"mausA jI ! Apane to mujhe mUrchita dazA meM ratha meM DalavAkara maeNgavAyA hai hai aura maiM Apako kabhI pUrNa jAgRta avasthA meM yAtanA detA huA ratha para baiThAkara rAjagRha le jaauuNgaa| sAvadhAna rheN|" caNDapradyota ne abhayakumAra kI isa cetAvanI ko parihAsa samajha kara TAla diyaa| abhayakumAra E mahala meM apanI mausI ke pAsa AnandapUrvaka samaya bitAne lgaa| kucha dina bAda jaba ye sArI bAteM vismata ho calI taba usane eka aise vyakti ko khoja nikAlA jisakA DIlaDaula zakala aura AvAja Wan ThIka mahArAja caNDapradyota se milatI thii| usa vyakti ko yatheSTa dhana kA lAlaca de apane pAsa rakha 5 liyA aura apanI yojanA samajhA dii| eka do dina bAda use rAjA ke se kapar3e pahanAe, ratha para OM baiThAyA aura DaNDe mAratA huA ujjayinI kI sar3akoM se hotA nagara dvAra kI ora le jAne lgaa| yojanAnusAra vaha AdamI U~ce svara meM cIkha-pukAra karane lagA-"are, abhayakumAra mujhe DaNDe mAra rahA hai| koI chur3Ao, koI bcaao|" logoM ke kAnoM meM jaba apane rAjA kA svara par3A to ve daudd'e| Wan ratha ke nikaTa Aye taba bhI abhayakumAra ne DaNDe mAranA banda nahIM kiyaa| jaba loga gaura se dekhane lage aura kucha pUchane ko hue-tabhI donoM tAlI bajAkara ha~sane lge| logoM ne dekhA ki piTane vAlA * vyakti unakA rAjA nahIM koI, bahurUpiyA lagatA hai| ve bhI ha~sate hue cale gye| ___abhayakumAra pratidina yaha nATaka alaga-alaga samaya krtaa| sAre nagara meM abhayakumAra ke OM isa nATaka se loga paricita ho gaye aura dhyAna denA baMda kara diyaa| yahA~ taka ki sainika va OM paharedAra bhI usa ratha ko dekha aura cillAne kI AvAja suna ha~sakara dUra se hI dekhate rhte| Wan jaba abhayakumAra Azvasta ho gayA ki aba koI use rokane-Tokane vAlA nahIM hai taba eka * dina avasara dekha sandhyA ke samaya rAjA caNDapradyota ko rassI se bA~dha ratha meM DAlA aura DaNDe . 5 mAratA huA ujjayinI ke rAjamArga para ravAnA ho gyaa| caNDapradyota cillAtA hI rhaa| usakI OM AvAja suna nagaravAsI dUra khar3e ise abhayakumAra kA nATaka samajhakara ha~sate aura mu~ha phera lete|' koI bhI apane asalI rAjA ko bacAne nahIM aayaa| abhayakumAra isa bAra nagara dvAra pahuMcakara lauTA nhiiN| usane nagara se bAhara nikalate hI ratha ko aura tIvragati se hA~kanA Arambha kiyA hai aura rAjagRha kI ora bar3ha gyaa| rAjA zreNika ke sammukha bandI caNDapradyota ko lA khar3A kiyA aura sArI kahAnI sunaaii| caNDapradyota ne lajjita ho rAjA zreNika se kSamA mA~gI aura donoM sADhU gale mile| sabhI ne / abhayakumAra kI caturAI aura kuzAgra buddhi kI prazaMsA kii| 9 (2) seTha-eka seTha ne apanI duzcaritra patnI se kSubdha ho zramaNa dIkSA le lii| kAlAntara meM F usakA yogya putra usa pradeza kA rAjA bana gyaa| kucha samaya bAda ve muni vihAra karate hue punaH . +zrI nandIsUtra ( 248 ) Shri Nandisutra Sui Sui Sui Sui Sui Sui Nan %%%%%%%%%% %Lie Sui Sui Sui Sui Sui 5Sui Sui Sui Sui Sui Nan Sheng Zai %%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$ iTing FFTing Ting Ting Ting

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Ch i nthinharinitiatinihinhhhhhho usI nagara meM aaye| rAjA ne muni hue apane pitA ko usI nagara meM cAturmAsa karane kA Agraha fa kiyA jise unhoMne svIkAra kara liyaa| vidvAna muni ke pravacanoM se vahAM kA jana samudAya bahuta hai + prabhAvita huaa| jinazAsana ke virodhI katipaya samudAyoM ko yaha bAta sahana nahIM huI aura unhoMne OM muni ko badanAma karane ke lie eka SaDyantra rcaa| jaba cAturmAsa kAla sampanna huA aura munirAja vihAra kI taiyArI karane lage to virodhiyoM hai kI yojanAnusAra eka garbhavatI dAsI ne Akara munirAja se kahA-"he munivara ! maiM garbhavatI hU~ Wan aura zIghra hI Apake bacce ko janma dene vAlI huuN| aise samaya meM Apa mujhe choDa kara cale jAyeMge to merA sahArA kauna hogA?" muni samajha gaye ki yaha kisI virodhI kA SaDyantra hai aura aisI sthiti meM yadi tatkAla prasthAna kiyA to merA aura dharma saMgha donoM kA ahita hogaa| ve eka zakti sampanna sAdhaka bhI the| unhoMne apanI zakti kA prayoga kiyA aura dAsI se bole-"yadi yaha garbhastha jIva merA hai to tuma yathAsamaya svAbhAvika prasava krogii| kintu yadi aisA nahIM hai to yathAsamaya tumhArA prasava nahIM hogA aura zizu ko tumhArA peTa cIra kara nikalanA hogaa|" dAsI Asanna-prasavA to thI hii| kucha dina bItane para bhI use prasava nahIM huaa| dhIre-dhIre usakI pIr3A bar3hane lgii| usake svajana use aisI dayanIya avasthA meM munirAja ke pAsa le gye| + vaha munirAja ko vandanA kara kAtara svara meM bolI-"zramaNa-zreSTha ! Apake virodhiyoM ke SaDyantra hai meM bhAgI bana maiMne Apa para jhUThA lAMchana lagAyA thaa| mujhe apane kie kA daNDa mila gyaa| mujhe 5 OM kSamA kareM tathA kRpA kara isa kaSTa se mukti dilaaveN|' Ea muni sarala va niSkaluSa mana ke the| unhoMne tatkAla dAsI ko kSamA kara diyA aura apanI zakti kA prabhAva haTA diyaa| munirAja kI kIrti cahu~ aura phaila gii| (3) kumAra-eka rAjakumAra ko bAlapana se hI modaka ati priya the| eka bAra kisI utsava ke avasara para usane bahuta svAdiSTa bhojana banavAyA jisameM modaka bhI the| apane mitroM ke sahita jaba vaha bhojana karane lagA to svAda ke mAre sAmarthya se adhika modaka khA gyaa| pariNAmasvarUpa use ajIrNa ho gyaa| pIr3A aura apacajanita durgandha asahanIya ho utthii| tabhI / OM usake mana meM vicAra uThe-"itane svAdiSTa aura sugaMdhita padArtha zarIra ke saMsarga se durgandhamaya ucchiSTa bana ge| yaha zarIra svayaM ucchiSTa padArthoM se banA hai aura isake samparka meM Ane vAlI pratyeka vastu antataH azuci bana jAtI hai| dhikkAra hai aise zarIra ko jisake thor3e se sukha ke lie Wan manuSya itane pApa karatA hai|" azuci ke prati virakti kI yaha bhAvanA dhIre-dhIre zubha pariNAmoM meM Dhala gaI aura use kevalajJAna utpanna ho gyaa| aisI bhAvanA kI preraka rAjakumAra kI pAriNAmikI ke Wan buddhi thii| (4) devI-prAcIna samaya kI bAta hai puSpabhadra nAmaka nagara meM puSpaketu nAma kA rAjA thaa| - saMyoga se usakI rAnI kA nAma puSpavatI thA, putra kA nAma puSpacUla tathA putrI kA pusspcuulaa| + matijJAna (pAriNAmikI buddhi) ( 249 ) Mati.jnana (Parinamiki Buddhi) Zhi FFFFFFFFFFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFDuan Ting Ting Si s Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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05555555555555555555555555555555555555550) 1 OM OM OM OM OM OM OM 555550 putra-putrI jaba taka yuvA hue durbhAgyavaza rAnI puSpavatI kA dehAnta ho gayA / usane puSpavatI nAmaka devI ke rUpa meM janma liyA / devI rUpa meM usane avadhijJAna prayoga se apane pati, putra-putrI aura pUrva-parivAra ko dekhA to use vicAra AyA ki yadi putrI puSpacUlA Atma-kalyANa kA patha apanAle to bahuta acchA ho / yaha socakara usane apanI daivika Rddhi dvArA puSpacUlA ko svapna meM naraka kI yAtanA ke dAruNa dRzya spaSTa rUpa se dikhAye / svapna dekha puSpacUlA ko vairAgya utpanna ho gayA aura usane sAMsArika sukhoM kA tyAgakara saMyama grahaNa kara liyaa| dIkSA lekara munidharma kA zuddha pAlana karate hue usane ghora tapa va dhyAna Adi dvArA ghAtikarmoM kA kSaya kara kevalajJAna prApta kiyA aura anta meM janma-maraNa se chuTakArA prApta kara mokSa prApta kiyaa| devI kI pAriNAmikI buddhi ke prabhAva se eka AtmA ne siddha gati prApta kI / (5) uditodaya - purimatAlapura nAmaka eka nagara ke rAjA kA nAma uditodaya thA / usakI rAnI thI zrIkAntA / donoM bar3e dhArmika vicAroM ke the aura zrAvaka dharma ke AcAra niyamoM kA pAlana karate hue sukha se rahate the / eka dina eka parivrAjikA unake antaHpura meM AI aura usane zauca mUlaka dharma kA upadeza diyaa| mahArAnI ne usakI bAtoM para dhyAna nahIM diyA to vaha kruddha ho vahA~ se calI gii| apamAnita sI huI parivrAjikA ne badalA lene ke uddezya se vArANasI ke rAjA dharma ruci ke pAsa jA kara rAnI zrIkAntA ke rUpa yauvana kI prazaMsA kI aura dharmaruci ko use prApta karane ke lie ukasAyA / dharmaruci ne purimatAla para car3hAI kara nagara ko cAroM ora se ghera liyaa| rAta ko rAjA uditodaya ne vicAra kiyA ki agara yuddha karU~gA to bhISaNa nara-saMhAra hogA aura asaMkhya niraparAdha prANI vyartha mAre jaayeNge| isa ghora hiMsA se bacane ke lie upAya DhU~r3hane ke lie usane vaizramaNa deva kI ArAdhanA karane kA nizcaya kiyA aura aSTamabhakta (tIna dina kA upavAsa ) tapa 5 Arambha kara diyaa| vrata sampanna hone para vaizramaNa deva prakaTa huA aura uditodaya ne use apanI samasyA batAkara narasaMhAra TAlane kA upAya batAne ko khaa| devatA rAjA kI anukampA bhAvanA se prabhAvita huA aura usane tatkAla apanI zakti ke prabhAva se purimatAla nagara ko kisI anya sthAna para sthApita kara diyaa| dUsare dina prAtaHkAla rAjA dharmaruci uThA to yaha dekhakara Azcarya cakita raha gayA ki jahA~ usane gherA DAla rakhA thA vahA~ se purimatAla nagara hI adRzya ho cukA thA / vaha nirAza ho apanI senA lekara lauTa gayA aura eka bhISaNa nara-saMhAra hote-hote baca gayA / (6) sAdhu aura nandiSeNa - rAjagRha ke samrATa zreNika ke eka putra kA nAma thA nandiSeNa / usake yuvA hone para mahArAja zreNika ne aneka sundara va guNavatI rAja kanyAoM ke sAtha usakA vivAha kara diyaa| zrI nandIsUtra ( 250 ) Shri Nandisutra *******50 ++

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i/ COMr : AUS ACANCELEASELSEAS4555555555 0 ___eka bAra grAmAnugrAma vihAra karate hue bhagavAna mahAvIra rAjagRha nagara meM pdhaare| rAjAka zreNika saparivAra bhagavAna ke darzana karane gyaa| rAjakumAra nandiSeNa bhI apanI patniyoM ke sAtharAjaparivAra meM sammilita thaa| usane jaba bhagavAna mahAvIra kA pravacana sunA to use vairAgya utpanna ho gyaa| mAtA-pitA kI anumati le usane dIkSA grahaNa kara lii| kuzAgra buddhi vAle nandiSeNa muni ne zIghra hI gurujanoM se aMga zAstroM kA jJAna prApta kara liyA tathA dharma-pracAra hetu upadeza dene - lge| kucha samaya bItane para bhagavAna mahAvIra se AjJA lekara apanI ziSya-maNDalI sahita ve rAjagRha se prasthAna kara gye| bahuta kAla taka aneka grAmoM va nagaroM meM vicarane ke pazcAt eka dina muni nandiSeNa ko AbhAsa huA ki unakA eka ziSya sAMsArika sukhoM kI ora AkRSTa ho gayA hai| kucha vicAra 5 kara unhoMne rAjagRha kI ora prayANa kiyaa| jaba ve rAjagRha pahu~ce to rAjA zreNika atyanta harSita hue aura pUre parivAra sahita munivara ke darzana hetu aaye| unake sAtha muni nandiSeNa kI pUrva paliyA~ bhI thiiN| ___ nandiSeNa ke vicalita ziSya ne jaba apane guru kI atyanta rUpavatI pUrva-patniyoM ko dekhA to vaha cauMka uThA aura Atma-glAni se bhara gyaa| usane socA-"mere guru ne to apsarAoM jaisI patniyoM aura rAjasI ThATa ko tyAga kara muni-dharma grahaNa kiyA hai aura pUrI niSThA se usakA pAlana kara rahe haiM aura maiM isase kahIM kSudra sAmAnya gRhastha jIvana ko punaH svIkAra karane ko lAlAyita ho rahA huuN| dhikkAra hai mujhe, jo vamana kiye kA punaH sevana karanA cAhatA hai|" mana ke isa saMvega bhAvodaya ne use prAyazcitta kara saMyama mArga para dRr3ha hone ko prerita kiyaa| ___Elaboration-1. Abhaya Kumar-Chandpradyot, the king of Ujjaini, one day sent an emissary to his brother-in-law (husband ofre his wife's sister), king Shrenik of Rajagriha, with a message__"If you want to live in peace at once send the unique Bunkchood necklace, F Sechanak elephant, Abhaya Kumar and queen Chelna to me." King Shrenik was infuriated to get this message and said--"Ans emissary enjoys immunity, so I am not giving you any punishment. 55 Go back and tell your king that if he wants to live in peace he should i send the Fire-chariot, Analgiri elephant, Vajrajangha the emissary, and queen Shiva Devi to me at once." This answer added fuel to the fire. Chandpradyot attacked 4 Rajagriha with his large army and soon laid a siege around the city. King Shrenik also made all necessary preparations. But his song Abhaya Kumar, who was endowed with Parinamiki Buddhi, 5 requested--"Sire, please don't jump into the war at once. Chandpradyot could be defeated by intrigue without fighting a war. 45 phramamamamaWan ES445Wan 44ESSES55555K jamamamamamamaWan yyySEFWan SHEETC kiyaa| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan matijJAna (pAriNAmikI buddhi) ( 251 ) Mati-jnana (Parinamiki Buddhi) Jin Bu Bu Jin Dian Mao Jing Jin Jin Jin Jin Jin Jin Qi Huo Si Ye Zhan Di Sui Nan Fa Huo %%%%

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5 45 55 55 555 5 455 Wan 555555555555555 46 45 46 46 46 46 46 46 LELELELE Wan Kindly leave this job to me and rest assured." The king had full confidence in his son's wisdom, therefore he accepted this proposal. Abhaya Kumar arranged, stealthily, through his spies, to bury gold, gems and jewels around the camps of various commanders of Chandpradyot's army. After this he himself furtively went to meet Chandpradyot and after greeting said "Uncle, this time you are seriously caught in a political intrigue. You are dreaming of conquering Rajagriha and king Shrenik has bought allegiance of your prominent commanders by paying enough wealth. They are prepared 5 to capture you and produce you before king Shrenik. Come morning you will be apprehended. You are my uncle; how can I see you insulted by such conspiracy? Please do something." 5 5 45 Hearing this Chandpradyot became alert. He asked Abhaya Kumar-"Why should I believe you?" 555 5555 Abhaya Kumar-"You need not believe me. Come see with your own eyes." And in the dark of the night Chandpradyot covered himself in a black sheet and accompanied Abhaya Kumar to the camps of his commanders. Abhaya Kumar dug out the buried wealth. No doubt remained in the king's mind about the treachery of his commanders. He rode a horse and secretly returned to Ujjaini the same night. 49 In the morning the commanders were surprised not to find their king. Even his horse was not there. When they searched for him they found the hoof prints of the king's horse pointed in the direction of Ujjaini. Disturbed by this unexpected behaviour of their king they broke camp and started for Ujjaini. 5 zrI nandIsUtra 57 When the army reached Ujjaini the commanders went to the palace to see the king. At first he refused to meet them. After much persuasion he finally agreed to meet them. Before they could say a word he started reprimanding them for their treachery and accepting bribe. The commander-in-chief of his army replied humbly-"Sire! How could you believe that we could deceive you. For generations we are serving the state. We all love our country. There is no reason to betray you. It appears to be a conspiracy cooked by that crafty prince Abhaya Kumar. He took you into confidence and saved his state cleverly from a war." ( 252 ) 555 55 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 56 Shri Nandisutra 5 F 5

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F 55 5 47 55 41 Wan 55 VVC LE LLC LC LE LE LE LE LE LE LE LE LE LE LE LE 555555 This opened the eyes of Chandpradyot. His anger for Abhaya Kumar saw no bounds. He immediately made an announcement that the person who brings prince Abhaya Kumar of Rajagriha to Ujjaini as a prisoner will be richly rewarded. The fame of Abhaya Kumar's sharp intelligence and cleverness was so wide spread that no one could muster enough courage to accept this challenge. The ministers, commanders, clever merchants, no one was ready to apprehend Abhaya Kumar. A few days later a courtesan took up the challenge on the condition that she be given enough cash to cover her expenses. The king agreed at once. She took along a few other women and dressed as Shravikas they all reached Rajagriha. This group started regularly visiting religious places and attending to discourses of ascetics to impress upon the people that they are very devout shravikas. When they earned the desired reputation the courtesan planned and invited Abhaya Kumar to her place of stay. Considering her to be a co-religionist and a famed shravika, Abhaya Kumar accepted the invitation. The courtesan drugged the food offered to Abhaya Kumar. As soon as Abhaya Kumar ate his food he became unconscious. The courtesan was eagerly waiting for this. Abhaya Kumar was immediately tied up and carried to a chariot. The courtesan brought the victim to Ujjaini. When Abhaya Kumar was produced as a prisoner before king Chandpradyot his joy saw no bounds. He ridiculed, "Why? Son, you got paid for your deceit. How cunningly I got you apprehended and brought here." Abhaya Kumar reacted without hesitation, "Uncle, you caught me and brought me here when I was unconscious. Please beware, I will one day take you to Rajagriha on a chariot when you are wide awake and that too torturing you on the way. Chandpradyot took it to be a joke and did not pay any attention. Abhaya Kumar went to his aunt in the palace and lived happily. A few days later, when all these incidents were forgotten, he searched and found out a man who matched king Chandpradyot in appearance, body size and speech. He promised the man enough money and explained his plan. The man stayed with him. After a couple of days Abhaya Kumar dressed his accomplice as the king, 45 matijJAna ( pAriNAmikI buddhi ) ( 253 ) Mati-jnana (Parinamiki Buddhi) 45 555555555555555555555555550 6555555555555555555555555555555555555555555550

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0!44454695555 44 45 5 46 took him in the chariot and beating him with a stick went around the streets of Ujjaini. As coached, the man moaned and wailed and shouted--"See, Abhaya Kumar is beating me with a stick, some one save me, help me!" When the townspeople heard their king calling for help, they rushed. Even when they came near the chariot Abhaya Kumar did not stop beating the man. When some of the people looked 45 ully and were about to ask questions the two in the chariot started clapping and laughing. The masses realised that the man being beaten was not their king but some impostor. They also laughed and dispersed. Every day Abhaya Kumar repeated this act at different hours during the day. For almost everyone in the city this act became so common that they stopped paying attention to it. So much so that even the guards laughed from a distance when they saw the chariot and heard the sounds of wailing and shouting. When Abhaya Kumar was confident that there was no one to stop or check him, finding an opportune moment one evening he caught king Chandpradyot and tied his limbs. Putting the prisoner in a 45 chariot, Abhaya Kumar drove through the streets of Ujjaini, 11 continuously beating the prisoner with a stick. Chandpradyot kept 1 shouting non-stop. The citizens heard these shouts from a distance and considering it to be Abhaya Kumar's play, laughed and turned away. No one came forward to the rescue of their real king. This time Abhaya Kumar did not return back from the city gate. As soon as the chariot was out of Ujjaini he increased its speed and moved towards 5 Rajagriha. Abhaya Kumar brought his prisoner before king Shrenik and narrated his story. Chandpradyot felt ashamed and repentant. He begged Shrenik's pardon and the two royal relatives embraced each Si other. All present hailed Abhaya Kumar's wit and wisdom. 2. The merchant-Disturbed with the questionable character of 4 his wife, a merchant got initiated as an ascetic. Years later his able son became the king of that state. After this, once during his wanderings, the ascetic happened to come to the same town. The king requested his ascetic father to spend his monsoon stay in the town in and he accepted. The discourses of the scholarly ascetic highly 5 impressed the masses. Some people belonging to other religious sects Si Ce Lue Lian Duan Jin Suo Xie Liu Shu Qi Shu Ye Zhan Zheng Duan Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Yi Duan Deng Ye Zhan Pi Pi Pi 47 46 45 55 56 55 55 55 55 55 o 55 15 eft TTEET Shri Nandisutra 5555555555555555555965469555555556950

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re nu se (BSS6556SAS SS5995 could not tolerate this and they framed a conspiracy to defame the us ascetic. 4 When the monsoon stay came to an end and the ascetic started preparing to depart, according to the plan of opponents, a pregnant E maid came to the ascetic and said--"O ascetic, I am pregnant and we will give birth to your child soon. At such a time if you depart leaving 4 me alone who will look after me?" The ascetic could understand that this was part of some 15 conspiracy by some opponents. If he left in this situation it will be 51 detrimental for him as well as the religious organisation. He was an accomplished spiritualist with unusual powers as well. He used his hidden power on the maid and said to her--"If your pregnancy is by me you will have a timely delivery. But if it is not so, you will not be 55 able to give birth to the child normally, it will have to be taken out by cutting open your stomach." The maid was in her full months. She failed to give birth even 15 when few days passed after the expected date. Slowly her pain 4 increased. In this miserable condition her family members took her to the ascetic. Paying her homage to the ascetic she said moaning with pain-"O great ascetic, joining the conspiracy fetched by your 5 adversaries I put a false blame on you. I got the punishment for my 5 deeds. Please forgive me and deliver me from this terrible pain." The ascetic was simple and pure hearted. He at once pardoned the maid and withdrew his spell. The fame of the ascetic spread all around. 3. The prince-A prince was very fond of modaks (laddu, ball shaped sweet) since his childhood. Once on some ceremonial occasi F he got prepared very tasty food, of course, including modaks. When F he took his meal with his friends, he could not control himself and ate * much more modaks than he could digest. As a consequence he had indigestion. The pain and stench due to indigestion became intolerable. In this condition he started thinking-"Such tasty and i fragrant things turned into stinking excreta as soon as they came in fi contact with the body. This body is made of filth and anything that comes in contact with the body ultimately turns into filth. Curse this w body the pleasures of which inspire man to indulge in so much sin." Si matijJAna (pAriNAmikI buddhi) ( 244 ) Mati-jnana (Parinamiki Buddhi) Jin Xian Yu Ye An Di Si Si Di Di Di Di Lan Lu Lu Xie Suan Deng Te Dian Qi Jing Jin Jin Jin Jin Jin Jin Qi Hao 9 559644495495 55 55 55 55 55 Yi Yi Zhu Jin Jin Jin Jin Jin Jin Jin Jin Yi Di Lao Si Xu % 99959555555555555945 Fang

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5 555555556 4Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting W-- 23a23211551 555 4545454545 LE LE This feeling of revulsion for filth gradually transcended into pious 1 attitude and finally lead to Kewal-jnana. It was the parinamiki 4 buddhi that was instrumental in inspiring this turn of attitude. 4. The goddess-In ancient times in a city named Pushpabhadra 5 there was a king named Pushpaketu. The names of his wife, son and 4 daughter were Pushpavati, Pushpachul and Pushpachula fi respectively. By the time the son and the daughter were young unfortunately queen Pushpavati died and she reincarnated as a goddess. 4. As a goddess, when she saw her husband, son, daughter and other 4 members of the family with the help of her Avadhi-jnana she thought if her daughter Pushpachula takes the spiritual path it will benefits her. With these thoughts she used her divine powers and vividly showed Pushpachula in her dream the horrifying scenes of agonising 45 tortures of the hell. This dream infused a feelings of detachment in 15 $ the mind of Pushpachula and renouncing the mundane pleasures she 51 turned into an ascetic. As ascetic she strictly followed the ascetic codes of conduct and indulged in harsh penance and deep meditation to 55 destroy the vitiating karmas and attain Kewal-jnana. In the end 55. getting liberated from the cycles of rebirth she attained moksha. The 45 parinamiki buddhi of a goddess was instrumental in a soul's attaining the status of Siddha. 5. Uditodaya-The name of the king of a city named Purimtal 5 5 was Uditodaya. His queen's name was Shrikanta. The royal couple 55 4 was very religious and lived happily following the codes of Shravak 4i # conduct. One day a parivrajika (a type of female mendicant) came to 4 the palace and preached the religion based on physical cleansing. When the queen gave no heed to her preaching she got angry and left. 4 Considering it to be her insult the parivrajika, in order to take 15 44 revenge, went to king Dharmaruchi of Varanasi, praised the beauty 5 of queen Shrikanta and instigated Dharmaruchi to get her. 5 Dharmaruchi marched on Purimtal and laid a siege on the city. 5 45 During the night king Uditodaya thought that if he fought a war 45 4 there will be a horrible man slaughter and innumerable innocent 51 # lives will be lost for nothing. In order to find a way to avoid this si terrible violence he decided to worship Vaishraman god and started a y three day fast. As soon as the penance was over, Vaishraman god 15 446 44 44 5 45455545454555555555555555 456 454 455 456 457 458 459565555555 zrI nandIsUtra (248) Shri Nandisutra $5555%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yu Ling

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99444454545454554999999999999999999970 4545454545454545454545454966559459559455455555555555 11 appeared. King Uditodaya told him about his problem and asked for 45 41 some way to avoid the impending man slaughter. The god was 11 impressed by the king's compassion and he at once moved the city to a distant area with his divine power. Next morning when king Dharmaruchi got up he was astonished to see that Purimtal city had disappeared from the area of siege. With disappointment he retreated and a terrible man slaughter was avoided. 6. The monk and Nandisen-Emperor Shrenik of Rajagriha had a son named Nandishen. When he got matured king Shrenik married him to many beautiful and virtuous princesses. Wandering from one village to another, once Bhagavan Mahavir 4 came to Rajagriha. King Shrenik went with his family to pay homage to Bhagavan Mahavir. Nandishen and his wives were also in the 25 group. When he listened to the discourse of Bhagavan Mahavir a 45 feeling of detachment arose in him. After seeking permission from his parents he got initiated into the religious order. Intelligent ! Nandishen soon absorbed all the knowledge of Angas with the help of his teachers and started preaching to contribute to the spread of religion. A few days later he sought permission from Bhagavan Mahavir and left Rajagriha. For a long time he continued his itinerant way. One day ascetic Nandishen felt that one of his disciples was attracted towards mundane comforts. After due consideration he decided to go to Rajagriha. When king Shrenik was informed of his arrival he was 55 much pleased and came to pay homage to the ascetic. All the members of his family came with him and that included the former wives of ascetic Nandishen. When the wavering disciple of Nandishen saw the astonishingly beautiful former wives of his guru he got awakened and was filled with self reproach. He thought-"My guru has become ascetic after renouncing royal grandeur and divinely beautiful wives, and is following the codes of conduct with absolute sincerity. And I am wavering under the attraction of ordinary mundane life, insignificant 46 in comparison. Curse me, who is ready to eat again what I vomited. Si This deeply agitated state of mind inspired him to do atonement and be firm on the spiritual path. sssssss Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan matijJAna (pariNAmikI baddhi) Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (246) Mati jnana (Parinamiki Buddhi) 51 F%% %%%%%Ya Ya Ya Le Li Xie Xie Xie Xie Xie

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9555555555555555******** OM OM OM h hom (7) dhanadatta - zreSThi dhanadatta kI kathA ke lie dekheM - sacitra jJAtA dharmakathAMgasUtra bhAga 2, aThArahavA~ adhyayana / (8) zrAvaka - eka vyakti ne antara meM dharma preraNA jagane para zrAvaka ke bAraha vrata grahaNa kiye jinameM svadAra - saMtoSa vrata bhI eka thaa| aneka varSoM taka vaha ina niyamoM para sthira rahA kintu saMyogavaza eka bAra apanI patnI kI eka sakhI ko dekhakara vaha usakI sundaratA para Asakta ho gyaa| use prApta karane kI icchA balavatI hotI gaI aura sahaja lajjA ke kAraNa vaha use batA bhI nahIM skaa| mana hI mana duHkhI rahane ke kAraNa usakA svAsthya bigar3atA calA gyaa| usakI cintita patnI ne eka dina bahuta Agraha kara usake mana kI vyathA jAna lii| zrAvikA bahuta buddhimAna va dhairyavAna thI / usane zAntipUrvaka vicAra kiyA - " yadi mere pati ke mana meM ye kaluSita vicAra bane rahe to durbalatAvaza eka dina vaha prANa tyAga degA aura aise vicAroM ke phalasvarUpa use durgati prApta hogI / ataH koI aisA upAya karanA cAhie ki yaha apane kutsita vicAroM kA tyAga kara punaH sanmArga para sthita ho jAye / " yaha vicAra kara usane eka yojanA banAI aura apane pati se kahA - " svAmI, maiMne apanI sakhI se bAta kI hai| vaha Aja rAtri Apake pAsa AyegI / kintu vaha kulIna hai, ujAle meM Ate lajjA kA anubhava karatI hai| ataH vaha a~dhere meM hI AyegI aura ujAlA hone se pUrva hI calI jAyegI / " zrAvaka Azvasta ho gyaa| han 50 zrAvikA apanI yojanAnusAra apanI sakhI ke pAsa gaI aura usake ve vastrAbhUSaNa maoNga lAI jinheM pahanakara usakI sakhI usake ghara AI thii| rAta ke a~dhere meM usane sakhi ke ve vastra pahane aura apane pati ke pAsa calI gaI / prAtaH hone se pUrva hI vaha vahA~ se calI AI aura punaH apane sAmAnya vastrAbhUSaNa pahana liye| prAtaH usakA pati uThakara patnI ke pAsa AyA aura ghora glAni tathA pazcAttApa karane lagA - "maiMne bar3A anartha kiyA hai| apane svIkAra kie vrata ko tor3ane kA mahApApa kara baiThA / " pati ko sacce hRdaya se pazcAttApa karate dekha zrAvikA ne sArI bAta batAkara pati ko Azvasta kiyA aura zrAvaka-vratoM ke pAlana meM punaH sthira ho jAne kA upadeza diyaa| zrAvaka kA hRdaya parivartana ho gayA aura usane apane guru ke pAsa jAkara prAyazcitta kara punaH vrata dhAraNa kie| pAriNAmikI buddhi-sampanna zrAvikA ne pati ko punaH dharma meM sthira kara diyaa| (9) amAtya - bahuta purAnI bAta hai, kAmpilyapura nagara para brahma nAmaka rAjA rAjya karatA thA / usakI rAnI culanI ne eka rAta cakravartI ke janmasUcaka svapna dekhe aura yathAsamaya eka putra ko janma diyaa| putra kA nAma brahmadatta rakhA gayA / brahmadatta kI bAlyAvasthA meM hI rAjA brahma kA dehAnta ho gyaa| apane anta samaya meM rAjA brahma ne apane mitra eka par3ausI rAjA dIrghapRSTha ko apane putra 155 ke vayaska hone taka rAjya zAsana sa~bhAlane kA dAyitva sauMpa diyA thaa| rAjA brahma kI mRtyu ke pazcAt dIrghapRSTha tathA culanI donoM meM prema-sambandha sthApita ho gaye / rAjA brahma kA dhanu nAmaka zrI nandI sUtra ( 258 ) Shri Nandisutra @55555555556 (c) **##555555555555555555555+

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EUR55555555555555555555555 695 55555555550 5555555555550 eka amAtya thA jo bahuta yogya, buddhimAna va rAjabhakta thA / kumAra brahmadatta kI dekha-rekha va zikSA Adi ke sabhI prabandha vahI karatA thaa| jaba kumAra yuvaka huA to amAtya dhanu ne sAvadhAnI se rAnI cUlanI va dIrghapRSTha ke anucita sambandhoM ke viSaya meM batAyA aura rAjya para bhaviSya meM Ane vAle khatare kA saMketa diyaa| brahmadatta krodha se tamatamA gayA kintu amAtya ne use krodha nahIM, caturAI se kAma lene ko kahA / bish' brahmadatta ne amAtya se maMtraNA kara pahale to apanI mAtA ko cetAvanI dene kA nizcaya kiyaa| eka dina vaha eka koyala tathA eka kauA ko eka hI piMjar3e meM DAla apanI mAtA ke pAsa le gayA aura krodha bhare svara meM bolA - " ina pakSiyoM ke samAna jo bhI varNa saMkaratva kA doSI hogA maiM daNDita kruuNgaa|" unheM rAnI yaha bAta sunakara AzaMkita ho gaI aura dIrghapRSTha se saba kucha batA diyA / dIrghapRSTha ne use yaha kahakara Azvasta kara diyA ki bAlaka kI bAta para dhyAna denA ThIka nhiiN| kucha dinoM bAda eka uttama hathinI tathA eka vidrupa hAthI ko sAtha dekhakara brahmadatta ne apanI mAtA cUlanI rAnI aura dIrghapRSTha donoM ko dikhAte hue kaTAkSa kiyA - " aise bemela ke anucita sambandha karane vAle ko mRtyudaNDa diyA jAyegA / " eka bAra phira usane isa prakAra kI dhamakI eka bagule aura haMsinI ko dikhAkara dI / tIsarI dhamakI sunakara dIrghapRSTha bhI AzaMkita ho utthaa| usane aura rAnI cUlanI ne apane vAsanA vyApAra ko niSkaMTaka karane ke lie eka SaDyantra rcaa| unhoMne yojanA banAI ki gupta rUpa se eka sundara lAkSAgRha banAve tathA brahmadatta kA vivAha kara use sapatnIka use lAkSAgRha meM rahane bheja deve / suhAgarAta ke dina hI usa lAkSAgRha meM Aga lagavAkara brahmadatta ko sapatnIka jalA diyA jaaye| kAmAMdha rAnI bhI putra - hatyA ke lie taiyAra ho gaI / amAtya dhanu ko apane guptacaroM se isa yojanA kA patA cala gayA / vaha dIrghapRSTha ke pAsa gayA aura bolA - "deva ! maiM vRddha ho calA hU~ / aba rAjakAja mere vaza kA nhiiN| maiM apanA zeSa jIvana bhagavad-bhajana tathA dAna-puNya kara bitAnA cAhatA huuN| mujhe avakAza dene kI kRpA kreN|" isa prakAra AjJA le vaha nagara ke bAhara gaMgA taTa para eka vizAla DerA banAkara bhajana kIrtana karane lagA aura vahIM dAnazAlA khulavA dii| isI sthAna se usane gupta rUpa se eka suraMga khudavAnA cAlU kara dI jo bana rahe lAkSAgRha ke nIce khulanI thii| kucha dinoM meM jaba lAkSAgRha banakara taiyAra huA taba taka dhanu kI suraMga bhI banakara taiyAra ho gii| dIrghapRSTha tathA cUlanI ne brahmadatta kA vivAha rAjA puSpacUla kI kanyA se kara diyaa| nava-dampati ko sabhI sahAyatA upalabdha karAne kA dAyitva mahAmaMtrI dhanuM ne putra varadhanu ko, jo aba amAtya thA, ko sauMpa diyaa| varadhanu aura brahmadatta bAlasakhA bhI the| suhAgarAta ke lie navadampatti ko varadhanu ne lAkSAgRha meM le jAkara ThaharA diyaa| ardha rAtri ke samaya dIrghapRSTha ke guptacaroM ne lAkSAgRha meM Aga lagA dI / brahmadatta ne apane naye mahala kI dIvAroM ko pighalate dekhA matijJAna ( pAriNAmikI buddhi) Mati-jnana' (Parinamiki Buddhi) ( 259 ) 9555555555555 For Private. Personal Use Only 9555555

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$Ting Ting Ting Ting Ting Ting Ting Ting 949596959 195 45 96 95 94499694665 95 SALATU LELE LEWE to daur3akara varadhanu ke kakSa meM gayA aura bolA-"mitra ! mahala ko Aga laga gaI hai aura isakI OM dIvAreM to pighala rahI haiN|" varadhanu ne kahA-"mitra, cintA na kro|" aura vaha nava-dampati ko ke sAtha le suraMga ke rAste amAtya dhanu ke Dere para pahuMca gyaa| OM amAtya dhanu ne vistAra se rAnI aura dIrghapRSTha ke SaDyantra ke viSaya meM btaayaa| amAtya ne brahmadatta tathA varadhanu ko kisI surakSita sthAna para cale jAne ko khaa| amAtya kI pAriNAmikI buddhi ne brahmadatta kI prANa-rakSA kii| 5 7. Dhanadatt-For the story of merchant Dhanadatt see chapter 18 of Illustrated Jnata Sutra, Part II. 8. Shravak-Inspired towards religious life a man accepted the twelve vows of a shravak. One of the vows was to be content with his own wife. For many years he remained firm in his vows. However, 55 once he happened to see a friend of his wife and got infatuated with y her beauty. The desire to get that woman kept on increasing and his i natural modesty did not allow him to reveal it. This disturbed state of 9 mind had a telling effect on his health. His worried wife one day got it to know the cause of his pain after much persuasion. 4 She was very intelligent and patient. She quietly thought--"If my Si husband continues to be tortured by these base thoughts he will one day lose his life. As a consequence of his despicable attitude he will have a bad rebirth. Therefore, I should do something so that he comes 4 out of his present state of mind and regains the spiritual path." With 15 these thoughts she made a plan and accordingly said to her 4 husband--"My lord, I have talked to my friend. She will come to you Sn tonight. But she belongs to a respectable family and feels shy to come openly in the light. Therefore she will come only when it is dark and y return back before the dawn." The shravak was relieved. $ The shravika, according to her plan, went to her friends house and brought from her the dress and the ornaments she was wearing when y she had last come to the former's house. In the darkness of the night 4 she put on her friend's dress and ornaments and went to her husband. Before the dawn she returned to her room and changed to 45 her normal dress. 5 In the morning her husband got up and came to her. He was filled 4 with deep remorse and started repenting--"I have indulged in a despicable act. I have committed the great sin of breaking the vow I ERTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Huo Wan Le Chang Yuan Huo Huo Fa Huo Shri Nandisutra zrI nandIsUtra 9Sui Sui Nan Sui Sui %%%%% ( P&O) %%%% %%%% % %%% % %%%% %%%

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$ 5 9. The minister-In ancient times a city named Kampilyapur had a king named Brahma. His queen Chulni one night saw dreams that augur the birth of a Chakravarti and in due course gave birth to a son. The prince was named Brahmadatt. King Brahma died when Brahmadatt was still an infant. At the time of his death king Brahma had given the responsibility of managing the affairs of the state to a friend Deerghaprishta, king of a neighbouring kingdom, till his son became major. After the death of king Brahma, Deerghaprishta and Chulni fell in love. King Brahma had a minister named Dhanu who was very able, wise and faithful. It was he who looked after the up bringing and education of the prince. When the prince matured, minister Dhanu discreetly told him about the illicit relationship between Deerghaprishta and Chulni and warned him about the impending danger to the kingdom. Brahmadatt was infuriated. But minister Dhanu advised him to resort to cunning rather than anger. 5 55 45 Wan 55555 45 55 Wan PIEVILLE LE LS LE LE LE LE LE LE 45 46 45 46 46 46 46 46 6 6 6 6 6 56555550 accepted." When the wife saw that her husband was genuinely repenting she told him everything and reassured him. She also inspired him to once again be firm on his resolve of observing the vows of a shravak. The shravak underwent a change of heart. He went to his guru and after due repentance took the vows once again. Endowed with parinamiki buddhi the shravika re-established her husband on the religious path. 55 In consultation of minister Dhanu, Brahmadatt first decided to warn his mother. One day he put a crow and a cuckoo in the same cage and took it to her mother. Showing the birds he said in anger filled voice-"I will punish those who are found guilty of cross breeding like these birds." The queen was filled with fear and told everything to Deerghaprishta. He reassured her saying that she should not give heed to a child's comments. Some days later pointing at a beautiful female elephant of good breed and an ugly elephant cohabiting together Brahmadatt told both Chulni and Deerghaprishta-"If I find some one having such illicit and mismatching relationship I will punish them with death." He once again gave similar warning showing a swan and a stork. After the third warning Deerghaprishta also became apprehensive. In order to remove this impediment to their lascivious matijJAna (pAriNAmikI buddhi ) ( 261 ) Mati-jnana (Parinamiki Buddhi) 0555555555555555555 555555555555555555555555555555555555555555

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555 46 46 45 456 456 457 45555555555555555555555555555550 55555555 455 456 457 45 45 46 46 LE LE LE LE LS LE LE LE activities Chulni and Deerghaprishta cooked up a conspiracy. They planned to secretly construct a beautiful house of shellac and send Brahmadatt to live in that house after his marriage. On the honeymoon night the house was to be set to fire burning the newly wedded couple. Blinded by her lust the queen also agreed to kill her own son. Minister Dhanu came to know of this plan through his spies. He went to Deerghaprishta and said "Sire, now that I have grown old and unfit to look after the affairs of the state, I want to spend rest of my life indulging in religious worship and charitable activities. grant me leave." Thus, getting permission Kindly from Deerghaprishta he went outside the city. On the banks of the Ganges he raised a large tent and started devotional activities including singing of hymns. There only, he opened a house of charity. Under the cover of these activities he secretly started digging an underground tunnel that was to open inside the house of shellac under construction. A few days later when the house of shellac was ready, minister Dhanu's tunnel was also ready. Deerghaprishta and Chulni married Brahmadatt to the daughter of king Pushpachool. Minister Dhanu gave the responsibility of making all necessary arrangements for the comforts of the newly wedded couple to his son Vardhanu, who was now a minister. Vardhanu took the new couple to the house of shellac for their honeymoon. At midnight the spies of Deerghaprishta set the house to fire. When Brahmadatt saw the walls of his new palace melting, he rushed to Vardhanu's room and said "Friend, the palace is on fire and its walls are melting." Vardhanu reassured him"Friend, don't worry." And he took the new couple to minister Dhanu's camp through the tunnel. Minister Dhanu explained the prince in details about the conspiracy of the queen and Deerghaprishta and advised Brahmadatt and Vardhanu to go to some safe place. The parinamiki buddhi of the minister saved the life of Brahmadatt. (10) kSapaka - eka bAra eka vayovRddha tapasvI muni bhikSA ke lie apane ziSya ke sAtha jA rahe the| lauTate samaya anajAne meM unake paira ke nIce dabakara eka meMDhaka mara gyaa| ziSya ne yaha dekhA to usane guru se pratikramaNa karane ke lie kahA / tapasvI ne dhyAna nahIM diyA / sandhyA zrI nandIsUtra ( 262 ) Shri Nandisutra 55555555555555555555 465 466 467 46 467 46 45 46 46 56 457 4550 555555555555555555555555555555555555555555EUR

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OSS 4996555555555555FESSIO pratikramaNa ke samaya ziSya ne punaH unheM prAyazcitta ke lie yAda dilaayaa| isa para tapasvI kruddha ho / E gayA aura ziSya ko mArane ke lie jhpttaa| aMdhakAra meM ziSya to dikhAI nahIM diyA, usakA sira eka khambhe se TakarA gyaa| coTa itanI gaharI lagI ki usI kSaNa usakI mRtyu ho gii| apanI kaThora tapasyA ke phalasvarUpa usakA punarjanma jyotiSka deva ke rUpa meM huaa| devaloka kI AyuSya to pUrNa kara vaha tIvra kaSAyajanita karmoM ke phalasvarUpa dRSTi-viSa sarpa ke rUpa meM jnmaa| sarpa ke rUpa 5 meM use jAtismaraNa jJAna utpanna huA aura pUrvajanmoM ke viSaya meM sabhI kucha smaraNa ho aayaa| # apane duSkarma ke viSaya meM jAna vaha ghora pazcAttApa se bhara uThA aura unakA hRdaya parivartana ho gyaa| isa AzaMkA se ki usake dRSTi-viSa se kisI kI mRtyu na ho jAye, usane apane bila se, nikalanA hI banda kara diyaa| samIpa ke hI rAjya meM eka rAjakumAra kI sarpa-daMza se mRtyu ho gii| duHkha aura krodha se pIr3ita rAjA ne Asa-pAsa ke sabhI sA~poM ko DhUMDha-DhU~r3hakara mArane kI AjJA de dii| rAjyabhara ke 5 sapere isa kAma meM juTa gye| eka saperA isa dRSTi-viSa sarpa ke bila ke nikaTa bhI pahu~cA aura bila meM koI auSadhi DAla dii| auSadhi se pIr3ita ho sA~pa ko bAhara nikalanA paDA kintu yaha vicArakara ki usakI dRSTi anta samaya meM bhI kisI para par3egI to vaha mara jAyegA, vaha saoNpa pU~cha ke bala nikalane lgaa| saperA rAha dekha rahA thA jaise-jaise sA~pa kA zarIra bAhara nikalatA gayA saperA usake Tukar3e karatA gyaa| isa tIvra vedanA ko bhI vaha saoNpa prANAnta hone taka samatApUrvaka sahatA rhaa| puNya karmoM ke baMdhana hone se vaha usI rAjA ke ghara meM putrarUpa meM jnmaa| usakA nAma nAgadatta rakhA gyaa| pUrvajanma ke uttama saMskAra lekara janmA nAgadatta bAlyAvasthA meM hI virakta ho gRhastha jIvana Wan tyAgakara muni bana gyaa| apane vinaya, saralatA, sevA evaM kSamA jaise viziSTa guNoM ke kAraNa vaha devoM ke lie bhI vandanIya bana gyaa| usakI yaha mahimA dekha anya muni usase IrSyA rakhane lge| muni nAgadatta ko apane pUrvajanma ke saMskAroM ke kAraNa bhUkha adhika lagatI thI aura vaha adhika + samaya taka bhUkhA na raha sakane ke kAraNa upavAsa bhI nahIM kara sakatA thaa| eka dina jaba anya sabhI muni upavAsa kara rahe the usane bhI upavAsa karane kI ceSTA kii| para jaba vaha bhUkhA nahIM raha sakA to apane lie AhAra lekara aayaa| muni AcAra ke anurUpa apanA lAyA AhAra usane anya muniyoM ko dikhAyA aura AhAra karane kI anumati caahii| eka OM muni ne use bhukhamarA kahakara usake AhAra meM thUka diyaa| nAgadatta meM samatA aura kSamAbhAva kUTa-kUTakara bhare the| isa ghaTanA para bhI use roSa athavA anya kisI bhI prakAra kI tIvra pratikriyA nahIM huii| vaha svayaM apanI hI durbalatA kI AlocanA karatA dhyAna-magna ho gyaa| isa upazAnta vRtti ke phalasvarUpa usake pariNAmoM kI vizuddhatA bar3hatI gaI aura use vahIM kevalajJAna prApta ho gyaa| devatA kaivalya mahotsava manAne aaye| yaha camatkAra dekha vahA~ upasthita sabhI muniyoM ko apane kie durvyavahAra para ghora pazcAttApa huA aura ve bhI Atma-AlocanA karate-karate, [ dhyAna-magna ho gye| unheM bhI kaivalya prApta ho gyaa|' matijJAna ( pAriNAmikI buddhi) ( 263 ) Mati.jnana (Parinamiki Buddhi) OFyyyyyEEEEEE EmamaWan yo OUSE5555555555555555555555555535555555: Ting Ting Qi SSFu Qi %s %%%%%%%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Qi 6

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955555555555555555556 OM OM OM OM OM OM OM OM OM OM OM555555555550 nAgadatta pAriNAmika buddhi ke kAraNa hI viparIta paristhitiyoM meM bhI sadA samabhAva rakhane saphala huA aura antataH apanA hI nahIM, anya AtmAoM kA bhI kalyANa kara sakA / 5 5 (11) amAtyaputra- kAmpilyapura ke rAjakumAra brahmadatta kI unake amAtya dhanu kI pAriNAmikI buddhi ke prabhAva se lAkSAgRha se baca nikalane kI kathA "amAtya" zIrSaka meM dI jA cukI hai| yaha dRSTAnta usI ke bAda kI ghaTanA hai| varadhanu tathA kumAra brahmadatta ghUmate-ghAmate jaMgala meM Age bar3ha rahe the / brahmadatta ko pyAsa lagI 5 to varadhanu use eka per3a ke nIce baiThAkara pAnI kI khoja meM gyaa| udhara dIrghapRSTha ko jaba yaha jJAta huA ki kumAra brahmadatta lAkSAgRha se bacakara bhAga nikalA hai to usane cAroM ora kI khoja meM sainika daur3A diye| pAnI kI khoja meM gaye varadhanu ko aise hI sainikoM kI rAjakumAra 5 eka TolI ne dekha liyA aura use pakar3akara kumAra kA patA pUchane lage / varadhanu ne cillAkara kahA - " are sainiko, mujhe chor3a do maiM nahIM jAnatA brahmadatta kahA~ hai / " ye zabda jaise hI kumAra ke kAnoM meM par3e vaha samajha gayA ki varadhanu use sAvadhAna karane lie hI cillA rahA hai| kumAra tatkAla apane ghor3e para savAra huA aura cupacApa vahA~ se khisaka liyaa| udhara sainikoM ne varadhanu ke cIkhane-cillAne kI paravAha kie binA use pITanA Arambha kara diyaa| catura varadhanu acAnaka nizceSTa hokara gira pdd'aa| sainika use mRta samajha vahA~ se Age bar3ha gye| kucha dera bAda varadhanu uThA aura rAjakumAra kI khoja meM nikala par3A / bahuta khojane para bhI use rAjakumAra kahIM nahIM milA kintu use nirjIvana aura saMjIvana nAma kI do vanya auSadhiyA~ prApta ho giiN| varadhanu nirAza ho nagara kI ora lauttaa| nagara ke bAhara use eka cANDAla. milA jisane use batAyA ki usake parivAra ke sabhI sadasyoM ko rAjA ne baMdI banA liyA hai| apane parivAra ko chur3Ane ke lie varadhanu ne eka yojanA banAI aura cANDAla ko bhalI-bhA~ti samajhAkara nirjIvana auSadhi dekara bheja diyA / cANDAla auSadhi lekara bandIgRha meM varadhanu ke parivAra vAloM se milane gyaa| auSadhi unheM dI aura varadhanu kA saMdeza kaha diyaa| parivAra ke sabhI sadasyoM ne auSadhiko apane netroM para lagAyA aura usake prabhAva se mRta jaise hokara gira pdd'e| rAjA ko ye samAcAra mile| usane cANDAla ko bulAyA aura sabhI mRta zarIroM ko zmazAna meM le jAkara jalA dene ko kahA / varadhanu kI yojanA saphala ho gaI / cANDAla usake parivAra ke sadasyoM ke mRta jaise zarIra gAr3I meM DAlakara zmazAna meM le gayA aura varadhanu dvArA batAye sthAna para surakSita rakha diyaa| varadhanu ko sUcanA milane para vaha vahA~ AyA aura saMjIvanI auSadhi ko mRta jaise zarIroM kI A~khoM para lagA diyaa| kucha hI dera meM sabhI svastha hokara uTha baiThe / varadhanu ne unakI surakSA kA prabandha kiyA aura punaH brahmadatta kI khoja meM nikala gayA / saba gahare jaMgala meM usane kumAra ko khoja nikaalaa| isake bAda donoM mitroM ne apane buddhi-bala zaurya se senA ekatra kI aura aneka rAjyoM ko jiitaa| aneka kanyAoM se brahmadatta ne vivAha 55 aura zrI nandIsUtra ( 264 ) 6 5 5 5 5 5 5 5 5 5 5 5 n 5 5 5 5 5 5 555 555 554 5555555555555+ Shri Nandisutra F

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BO S S55555555555555555te + bhI kiyaa| dhIre-dhIre usane apane rAjya kA vistAra kiyA aura dIrghapRSTha kA saMhAra kara SaTkhaNDa / Wan pRthvI kA adhipati cakravartI samrAT bana gyaa| (12) cANakya-pATaliputra nagara ke rAjA kA nAma nanda thaa| eka vAra kisI bAta para ruSTa hokara usane cANakya nAma ke eka jJAnI brAhmaNa ko pATaliputra nagara se bAhara nikAla diyaa| 5 cANakya ne saMnyAsI veza dhAraNa kiyA aura sthAna-sthAna para ghUmane lgaa| eka dina vaha maurya pradeza Wan meM phuNcaa| nagara meM ghUmate hue usane dekhA ki eka bhavana ke bAhara eka kSatriya vezadhArI vyakti hai udAsa baiThA hai| cANakya ne sahAnubhUtipUrNa svara meM usakI udAsI kA kAraNa puuchaa| kSatriya ne kahA-"merI patnI garbhavatI hai aura use yaha dohada utpanna huA hai ki candramA ko udarastha kara luuN| maiM yaha icchA kaise pUrI kara sakatA hU~? phalasvarUpa vaha dina pratidina durbala hotI jA rahI hai| mujhe hai yaha Dara khAye jA rahA hai ki kahIM usakA prANAnta na ho jaaye|" cANakya ne use AzvAsana diyA hai ki AgAmI pUrNimA ko usakI patnI kI icchA pUrNa ho jaayegii| OM nagara ke bAhara eka upayukta sthAna dekhakara cANakya ne eka tambU gddvaayaa| tambU kI chata meM usane ucita AkAra kA eka cheda karavA diyaa| pUrNimA kI rAta prathama prahara meM cANakya ne usa kSatriya ko sapatnIka Amantrita kiyaa| jaba kSatriya-dampati tambU meM pahuMce to cANakya ne pAradarzI peya padArtha se bharI eka thAlI kSatriya mahilA ke sAmane dharatI para aise sthAna para rakhI jahA~ cheda ke meM se candramA kA pratibimba paDa ske| kucha dera meM jaise hI candramA AkAza meM usa cheda ke Upara Wan pahuMcA thAlI meM candramA kA pratibimba dikhAI dene lgaa| cANakya jhaTa se bola uThA-"bahana ! candramA aba thAlI meM utara AyA hai, tuma sAvadhAnI se thAlI uThAkara use pI jaao|" vaha kSatriyANI thAlI meM candra-bimba dekha prasanna huI aura thAlI uThAkara peya padArtha pIne lgii| isI bIca cANakya ne tambU ke cheda ko pahale se laTakAye eka parde ko rassI se khIMcakara banda kara ma diyaa| kSatriyANI ne jaba thAlI meM rahA peya pUrA pIkara thAlI dharatI para rakhI to dekhA ki usameM | candramA kA pratibimba nahIM thaa| use vizvAsa ho gayA ki usane candramA ko udarastha kara liyA hai| 5 OM vaha apAra harSa se khila utthii| dhIre-dhIre usake svAsthya meM sudhAra ho gayA aura yathAsamaya usane eka tejasvI putra ko janma diyaa| bAlaka kA nAma candragupta rakhA gyaa| yahI bAlaka bar3A hokara cANakya kI sahAyatA se nandoM kA nAza kara magadha samrATa candragupta maurya bnaa| cANakya apAra Wan pAriNAmikI buddhi kA dhanI thaa| 10. Kshapak--Once an elderly ascetic, who indulged in harsh 4 austerities, was going with his disciple to seek alms. On the way back 4 5 a frog was crushed to death under his feet. When the disciple saw 4i this he requested his guru to do pratikraman (atonement). The 55 ascetic did not pay any attention. At the time of the evening 4 pratikraman (critical review) the disciple again reminded him for y matijJAna ( pAriNAmikI buddhi) ( 265 ) Mati.jnana (Parnamiki Buddhi) 0555555555555555550 FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFF %% % %

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Zhu Ming Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting F% Ting Ting Ting Ting Ting Ting Ting Fen Fen Fen Fen Dang Jie 555555Hao Bu Bu Bu Bu Bu Bu Bu Jin Bu Bu Sui Mo Sui Mo Sui Zhong atonement. This time the ascetic got furious and rushed to hit the $ disciple. In darkness he did not find the disciple and instead collided 4 with a pillar. He suffered a fatal head injury and died on the spot. As 45a result of his harsh austerities he reincarnated as a Jyotishk god. 1 After completing his life-span as a god, as a result of the karmas # acquired due to his intense passion, he took rebirth as a serpent with venomous vision. As a serpent he acquired jati-smaran-jnana and he recalled all about his earlier births. He was filled with deep remorse for his misdeeds and underwent a change of heart. With the 4 apprehension that some one could die under the spell of his venomous vision, he stopped coming out of his hole. In a nearby kingdom a prince died of snake-bite. Driven by his $ sorrow and anger the king issued orders to search and kill all the snakes in the area. All the snake charmers in the state took to the task. One of the snake charmers arrived at the hole of this serpent and poured some potion in the hole. Tormented by the medicine, the serpent had to come out of the hole. Concerned about the deadly effect of his venomous vision even in his near fatal condition, the serpent started slithering backwards from the hole. The snake charmer was waiting outside. As the serpent slithered out he started cutting it into pieces. Till he died, the serpent kept on tolerating even this acute agony with equanimity. The acquisition of meritorious 4 karmas resulted in his reincarnating as the son of the same king. He $ was named Naagdatt. Inheriting pious attitude from his earlier birth, even as a child i Naagdatt got detached, renounced the mundane life and became an ascetic. Due to his unique virtues like modesty, simplicity, care for others and clemency he became an object of worship even for gods. His glory made other ascetics jealous of him. Due to the attitude inherited from his earlier birth, ascetic Naagdatt was ravenous. As 5 he could not remain hungry for long he also could not observe fasts. One day when other ascetics were observing a fast he also tried to 55 follow suit. But when he could not tolerate the pangs of hunger he 5 went out to seek alms. According to the ascetic code, he showed what 5 he had brought to other ascetics and sought there permission to eat. # One ascetic spit in his food saying that he was a starving glutton. Naagdatt abounded in equanimity and clemency. Even this incident Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zai zrI nandIsUtra (PEE) Shri Nandisutra $$$Sui Sui Sui Sui Sui Sui Sui Sui Nan Shen Ling Bu Bu Bu Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui 5Sui Sui Pian Zhong

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5555555555555555 Wan 4 Yi 44454545555555555555555555555 failed to make him angry or react sharply. Criticising his own weakness he started meditating. As a result of this extremely calm attitude the purity of his thoughts and feelings went on increasing and he acquired Kewal-jnana there itself. Gods descended celebrate the occasion. When the ascetics present there this miracle they gravely repented their misbehaviour. While doing self-reproach they also transcended into deep meditation and acquired Kewal-jnana. With the help of his parinamiki buddhi Naagdatt succeeded in maintaining his equanimity even in adverse circumstances and in the end was able to benefit not only himself but others as well. 11. The minister's son-The story of getting away of prince Brahmadatt form the house of shellac with the help of the Parinamiki Buddhi of minister Dhanu has been given under the title The Minister. This example narrates an incident following that. to Vardhanu and prince Brahmadatt were walking ahead into the jungle when the prince got thirsty. Vardhanu left him sitting under a tree and went in search of water. At the other end, when Deerghaprishta came to know that prince Brahmadatt had escaped from the house of shellac unscathed, he sent his soldiers in all directions in search of the prince. One group of these soldiers found Vardhanu who had gone in search of water. They caught him and enquired about the prince. Vardhanu shouted loudly-"Soldiers! Leave me alone. I don't know where Brahmadatt is." 5 matijJAna ( pAriNAmikI buddhi ) witnessed ( 267 ) $ 25 25 25 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 LE 455 As soon as the prince heard this he understood that Vardhanu is shouting in order to give him a warning. The prince at once rode his horse and stealthily left the place. The soldiers started beating Vardhanu without paying any attention to his shrieks. Clever 47 Vardhanu suddenly became limp and fell on the ground. Considering him to be dead the soldiers proceeded ahead. After sometime Vardhanu got up and left in search of the prince. Even after all his efforts he could not find the prince, however he found two herbal medicines-nirjeevani (which made one unconscious) and sanjeevani (which made one regain consciousness). 45 45 Bian Mati-jnana (Parinamiki Buddhi)! $ 559595955959559595595959555555959595959595955955959595954

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Jin f Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 964 456 4545454545454545454545454545454545454545454545 EUELE LEO 4i Disappointed, Vardhanu returned to the city. Outside the city he met a chandal who informed that the king had imprisoned all the members of his family. Vardhanu made a plan to get the members of $1 his family released. He gave necessary instructions to the chandal in details and gave him the nirjeevani medicine. The chandal went into 4 the prison to meet the members of Vardhanu's family. He gave them & the medicine and Vardhanu's message. All the family members applied the medicine over their eyes and lay unconscious and appeared dead. 4. When the king got this news he called the chandal and asked him 5 take all the dead bodies to the cremation ground and cremate them. Vardhanu's plan was a success. The chandal placed the bodies of 5 Vardhanu's family members into a cart and took them to the cremation ground. As instructed by Vardhanu he placed the bodies carefully at a safe place. When he got the information, Vardhanu 41 came there and applied the sanjeevani medicine over the eyes of the limp bodies. Soon they all regained consciousness. Vardhanu made 5 proper arrangements for their security and again left in search of Brahmadatt. Deep in the jungle he traced the prince. After this, the two friends 5 raised an army through their intelligence and courage and conquered 1 many kingdoms. Brahmadatt also married many a princesses. 4 Gradually he expanded his empire and after destroying 5 Deerghaprishta became Chakravarti, the emperor of the six 4 continents. 4. 12. Chanakya-The name of the king of Patliputra city was Si Nand. Once he got angry on a scholarly Brahman named Chanakya i and exiled him from Patliputra. Chanakya dressed himself as a 45 mendicant and started wandering from one place to another. One day 44 he reached the Maurya state. While wandering in the city he saw 4 that a man dressed as a warrior was sitting outside a house in gloom. $ Chanakya sympathetically asked him the reason for his sadness. The 4 2 warrior said--"My wife is pregnant. She has this strange dohad 55 (pregnancy-desire) of swallowing the moon. How can I fulfil this 4 strange desire. Consequently she is getting weaker and weaker every i passing day. I am afraid that this might end in her death." Chanakya 45 4 assured him that coming full moon night her desire will be fulfilled 55 55 55 55 55 4545454545454545454545454545454545454545454545 5 458 45 5 15555 456 457 THE ( P&G ) Shri Nandisutra 15 9Sui Nan %%%%%%%%%%%Nan Sui Sui Sui Sui Sui Nan %%%%%%Bu Bu Bu Bu Bu Bu Bu

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CELEEEEEEEEEE4555555555510 Finding a suitable place outside the town Chanakya raised a tent. 5 In the roof of this pavilion, he made a hole of calculated size. During 4 4 the first quarter of the full moon night Chanakya invited the 4 1 kshatriya with his wife. When the couple entered the tent, Chanakya placed a large flat plate filled with a transparent liquid before the pregnant women on a marked place on the ground where the moon 4 would reflect through the hole in the tent in the plate. Some time 4 later when the moon was in line with the plate and the hole, it 55 became visible in the plate. Chanakya at once said-"Sister, now the scended in the plate. Please carefully lift the plate and ... 45 swallow it with the liquid." The lady was pleased to see the reflection of the moon in the plate. 45 She carefully picked up the plate and started drinking the liquid. In 4 the mean time Chanakya drew a pre-arranged curtain over the hole 4 with the help of a string. When the lady finished the liquid in the 4 5 plate she put it back on the ground and saw that there was no moon 4 in the plate. She was convinced that she had swallowed the moon. 45 She beamed with joy. Slowly her health improved and in due course it 55 she gave birth to a brilliant child. The child was named 45 55 Chandragupta. This same child grew into a valorous young man and 55 with the help of Chanakya destroyed the Nand dynasty to become famous as Chandragupta Maurya, the Magadh Emperor. Chanakya 5 was endowed with unlimited Parinamiki Buddhi. (13) sthUlibhadra-pATaliputra ke nanda rAjA kA maMtrI zakaTAra bahuta buddhimAna va catura thaa| hai usake sthUlibhadra tathA zriyaka nAma ke do putra tathA yakSA, yakSadattA, bhUtA, bhUtadattA, seNA, veNA Wan aura reNA nAma kI sAta putriyA~ thiiN| zakaTAra ke ye sabhI putra-putriyA~ adbhuta kuzAgra buddhi sampanna the| sAtoM putriyoM kI smRti to Azcaryajanaka rUpa se kuzAgra thii| sabase bar3I putrI yakSA jo bAta eka bAra suna letI thI vaha usako jyoM kI tyoM akSarazaH yAda ho jAtI thii| dUsarI ko do bAra sunane para, tIsarI ko tIna bAra sunane para aura isI prakAra sAtavIM ko sAta bAra sunane para pUrI bAta yAda ho jAtI thii| pATaliputra meM hI vararuci nAma kA eka vidvAna kintu daridra brAhmaNa rahatA thaa| vaha pratidina 108 zlokoM kI navIna racanA kara rAja-darabAra meM mahArAja nanda kI stuti kiyA karatA thaa| Wan stuti sunakara nanda apane maMtrI zakaTAra kA mantavya jAnane ke lie usakI ora dekhatA thaa| zakaTAra prazaMsA kare to vararuci ko ucita puraskAra diyA jA ske| gaMbhIra prakRti kA maMtrI kintu 5 zakaTAra mauna hI rahatA aura vararuci khAlI hAtha ghara lauTa jaataa| ghara pahu~cate hI patnI tAne detii| matijJAna ( pAriNAmikI buddhi) (269 ) Mati-jnana (Parinamiki Buddhi) O5555555555555555555555555550 Bu Ting Ting Ting Ting Ting Ting Ting FFFFFFFWan Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F$$ $$ $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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OF555555542RELELEELA nnanantiy ki kucha kamAoge nahIM to ghara kaise clegaa| duHkhI vararuci eka dina zakaTAra ke ghara gyaa| zakaTAra kI patnI se usane vyathA-kathA khii| zakaTAra kI patnI ne use AzvAsana diyA ki vaha Wan apane pati ko smjhaayegii| rAta zakaTAra ke ghara lauTane para usakI patnI ne kahA-"svAmI ! paMDita vararuci pratidina Wan 108 zlokoM se rAjA kI stuti karatA hai| kyA ve zloka sundara nahIM hote yA Apako acche nahIM lagate ? yadi acche lagate hoM to Apa garIba paNDita kI prazaMsA kara usakA utsAha kyoM nahIM , + bar3hAte?" zakaTAra ne uttara diyA-"vaha daMbhI hai, islie|" patnI ne Agraha kiyA-"Apake prazaMsA bhare ma do zabdoM se kisI eka garIba brAhmaNa kA bhalA hotA hai to kahane meM kyA hAni hai?" patnI kI bAta sunakara zakaTAra niruttara ho gyaa| ma dUsare dina jaba darabAra meM vararuci ne rAjA kI stuti kI taba zakaTAra ko apanI patnI kI * bAta yAda ho AI aura usane barabasa itanA bhara kahA-"uttama hai|" rAjA jaise isakI rAha hI Wan dekha rahA ho, usane tatkAla vararuci ko 108 svarNa-mudrAe~ dilavA diiN| vararuci Aja prasanna mana apane ghara lauttaa| Wan vararuci ke cale jAne ke bAda zakaTAra ne rAjA se kahA-"mahArAja ! Apane vyartha hI + svarNa-mudrAe~ diiN| vaha to purAne pracalita zlokoM ko apanI racanA batAkara ApakI stuti karatA OM hai|" rAjA ne cakita ho pUchA-"kyA Apake pAsa isakA koI pramANa hai ?" zakaTAra ne turanta kahA-"mahArAja ! merA avizvAsa na kareM? vaha jo zloka sunAtA hai ve to maiM nitya apanI 5 putriyoM ko bolate sunatA huuN| ApakI AjJA ho to kala hI rAjyasabhA meM siddha kara duuNgaa|" rAjA ma ne anumati de dI-"ThIka hai, kala unheM rAjasabhA meM bulaao'| ke dUsare dina zakaTAra apanI sAtoM kanyAoM ko rAjyasabhA meM le gyaa| yathAsamaya vararuci AyA aura usane rAjA ke sammAna meM nava-racita stuti sunaaii| jaise hI stuti pUrI huI zakaTAra ne apanI E jyeSTha kanyA yakSA ko izArA kiyaa| vaha uThakara Age bar3hI aura vararuci dvArA racita stuti ko Wan akSarazaH sunA diyaa| phira zakaTAra ne apanI dUsarI kanyA ko izArA kiyaa| vaha aba isI stuti ko do bAra suna cukI thI, use yAda ho gii| vaha Age bar3hI aura usane bhI stuti ko doharA diyaa| isa prakAra sAtoM kanyAoM ne bArI-bArI jaba vararuci kI stuti ko doharA diyA to rAjA 5 ko zakaTAra kI bAtoM para vizvAsa ho gyaa| usane krodhita ho vararuci ko darabAra meM punaH Ane ke lie manA kara diyaa| ka vararuci samajha gayA ki yaha saba zakaTAra kI durabhisandhi hai| usane zakaTAra se badalA lene kA nizcaya kara liyaa| usane bar3I caturAI se gaMgA ke kinAre eka takhtA isa prakAra lagAyA ki Wan usakA eka chora jala ke bhItara rahe aura dUsarA jala ke baahr| eka vizeSa sthAna para halkA-sA FTing s Ji Qi $$ $$%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $F$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Gei Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Qi Ti Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting % // zrI nandIsUtra (270 ) Shri Nandisutra 41 05555555 0

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pAriNAmikI buddhi Cl SHORT SONAL SMAR SEEROLAGADUNIA MAHARAT NEDEOGAO Play nandarAjA Rel vararuci mahAmaMtrI zakaTAra VERSE SHARE R RECORRARIANTEDAARAMIRRORAT maMtrI putrI yakSA FBAAR SAMBRI AON SENTA GET JETER MAHARMA AMAR apamAnita vararuci ENTER paERCENTER ATEST | 19sali

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Wan 555555555555555555555555555 19. citra paricaya | Illustration No. 19 pAriNAmikI buddhi kA dRSTAnta 1. vararuci aura maMtrI zakaTAra-rAjA nanda kI sabhA meM paNDita vararuci nitya hI naye-naye zloka sunAkara usakI stuti karatA hai| parantu mahAmaMtrI zakaTAra ne kabhI bhI usakI kAvya racanA kI prazaMsA nahIM kI, isa kAraNa nanda rAjA ne use kucha bhI puraskAra nahIM diyaa| 2. vararuci kA apamAna-mahAmaMtrI zakaTAra ne batAyA-vararuci purAne zloka bolatA hai ve to merI sAtoM putriyoM ko kaNThastha haiN| parIkSA ke lie rAjasabhA meM vararuci ke sAmane hI usake bole zlokoM ko mahAmaMtrI kI putrI-yakSA khar3I hokara sunA rahI hai| anya chahoM putriyA~ baiThI haiN| (sUtra 52 kI kathA) 85Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting EXAMPLE OF PARINAMIKI BUDDHI 1. Vararuchi and Minister Shakatar-In the assembly of King Nand, Pandit Vararuchi recites new verses everyday in his honour. But prime minister Shakatar never praised his poetry, therefore King Nand did not give him any reward. 2. Insult of Vararuchi-Shakatar said that Vararuchi recited old verses. His seven daughters can recite from memory all what he claims as his own. To test this, the seven daughters are called in the assembly. Yaksha the eldest recites Vararuchi's verses in his presence. The other six are waiting their turn. (52) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555555555555555 )

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dabAva dene para jala meM rahA chora Upara uThakara jala kI sataha para A jaaye| jala-magna chora para usane svarNa-mudrAoM se bharI eka thailI rakha dI aura dUsare chora para svayaM baiThakara gaMgA-stuti karane jlgaa| stuti pUrNa hone para usane jhukakara gaMgA ko praNAma karane ke bahAne takhte ko dbaayaa| tatkAla takhte kA jala-magna chora svarNa-mudrAoM ke thaile sahita Upara uchala gyaa| Asa-pAsa khar3e OM logoM ne Azcarya se dekhA to vararuci bolA-"mahArAja mujhe puraskRta nahIM karate to kyA huA, + hai mA~ gaMgA to puraskRta karatI haiN|'' sAre nagara meM yaha bAta phaila gii| jaba rAjA ne yaha adbhuta samAcAra sunA to usane zakaTAra ko bulAkara puuchaa| zakaTAra ne kahA-"kiMvadantI para vizvAsa karane se pUrva apanI oNkhoM se dekha ma lenA caahie| ApakI AjJA ho to prAtaHkAla hama svayaM yaha camatkAra dekheN|" rAjA ko yaha sujhAva de zakaTAra apane nivAsa ko lauTA aura eka guptacara ko bulAkara kahA hai ki rAta ko nadI ke kinAre chupakara baiTha jaave| vararuci mudrAoM kI thailI nadI meM rakhane aaegaa| jaba vaha thailI rakhakara lauTa jAve taba cupake se nadI meM jA vahA~ se thailI uThA laave| sevaka ne dera rAta gae vararuci kI thailI lAkara zakaTAra ko de dii| prAtaHkAla nitya kI bhA~ti vararuci ne gaMgA-stuti kI ora jhukakara takhte ko dbaayaa| takhtA Upara to uTha gayA para usa para rakhI thailI nahIM thii| vararuci Azcarya se idhara-udhara dekhane lgaa| + tabhI rAjA ke sAtha khar3e zakaTAra ne kaTAkSa karate hue kahA-"paMDitavara ! rAta ko gaMgA meM chupAI ApakI thailI to mere pAsa A gii|" 5 rAjA tathA upasthita janasamUha ke samakSa apanI pola khula jAne se vararuci bahuta lajjita huaa| sira jhukAe vaha vahA~ se calA gayA kintu zakaTAra ke prati usakA krodha aura dveSa bhI bar3ha OM gyaa| usane zakaTAra kA nAza karane kI ThAna lii| kucha dinoM bAda usane apane ziSyoM ko eka OM zloka yAda karAyA aura ghUma-ghUmakara sAre nagara meM pracAra karane lagA "taM na vijANei loo, jaM sakaDAlo krissi| nandarAuM mArevi kari, siriyauM rajje tthvessi||" (loga yaha nahIM jAnate ki zakaTAra kyA karegA? vaha nanda rAjA ko mArakara apane putra * zrIyaka ko rAja-siMhAsana para sthApita kregaa|) vararuci ke ziSyoM ne itanA pracAra kiyA ki janatA hI nahIM rAjA nanda ko bhI yaha vizvAsa o ho gayA ki zakaTAra yaha SaDyaMtra raca rahA hai| eka dina jaba zakaTAra ke abhivAdana karane para Wan rAjA ne kupita bhAva se mu~ha phera liyA to zakaTAra samajha gayA ki rAjA ke mana meM saMdeha ghara kara cukA hai| ke zakaTAra cintana karatA apane ghara lauTA aura putra zrIyaka ko pAsa bulAkara kahA-"putra! rAjA nanda vararuci dvArA phailAI bhrAnti ke jAla meM pha~sa gayA hai aura usakA krodha mujhe hI nahIM, matijhAna (pAriNAmikI buddhi) ( 271 ) Mati.jnana (Parinamihi Buddhi) 05555555555555555555555550 Zai FFFTing Ting Ting Ting Ting Ting FFFFFF F5Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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) ) ) ) ) ) ) ) 95%Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555555555555555Sui Sui Sui You Zi apane pUrNa parivAra ke nAza kA nimitta bana sakatA hai| maiMne bhalI prakAra soca-vicArakara nirNaya ma liyA hai ki apanA balidAna de parivAra ke bhaviSya ko surakSita aura sudRDha kruuN| kala rAja-darabAra meM jAkara jaba maiM rAjA ko praNAma karane jhugA taba tAlapuTa viSa apane mu~ha meM rakha luuNgaa| rAjA jaba krodha se mu~ha pherane lage taba tuma talavAra nikAla eka hI vAra meM merA sira dhaDa ke se alaga kara denaa| merI mRtyu to viSa se ho jAegI aura tuma rAjA ke priya pAtra bana jaaoge|" zrIyaka ne dUsare dina apane pitA kI AjJA kA antarasaH pAlana kiyaa| jaise hI zakaTAra kA ma sira dhar3a se alaga huA rAjA ThagA-sA raha gyaa| usane zrIyaka se kahA-"zrIyaka / yaha kyA ? - tumane apane pitA kI hatyA kara ddaalii|" # zrIyaka ne tatkAla uttara diyA-"mahArAja ! jisa vyakti se Apa khinna hoM use ApakA // svAmI-bhakta sevaka kaise saha sakatA hai? jise dekhane mAtra se Apako aruci ho, usakA isa Wan saMsAra meM kyA kAma?" * apane purAne amAtya kI mRtyu se rAjA ko tanika duHkha to huA para vaha zrIyaka kI apUrva ma svAmI-bhakti se bahuta prabhAvita huaa| usane zrIyaka se kahA-"zrIyaka ! aba amAtya pada tuma // OM svIkAra kro|" Wan zrIyaka-"mahArAja ! apane bar3e bhAI sthUlibhadra ke rahate meM amAtya nahIM bana sktaa| ve bAraha varSa se gaNikA kozA ke yahA~ nivAsa karate haiN| unheM bulAyA jAe, ve hI isa pada ke adhikArI haiN|" ma rAjA ne zrIyaka kI bAta svIkAra kara lI aura apane sevakoM ko Adeza diyA ki sthUlibhadra ko kozA gaNikA ke yahA~ se sasammAna le AveM, unheM amAtya pada diyA jaaegaa| rAjya-karmacArI kozA gaNikA ke nivAsa para jAkara sthUlibhadra se mile aura unheM pUre samAcAra batA rAjA kI AjJA sunaaii| sthUlibhadra usa samaya daravAra meM cale aae| rAjA ne amAtya OM kA Asana dikhAte hue kahA-"sthUlibhadra / tumhAre pitA, amAtya zakaTAra kA nidhana ho gayA hai| aba yaha Asana tuma sNbhaalo|" OM sthUlibhadra soca meM DUba ge| pitA ke viyoga kA duHkha to thA hI usa para yaha soca bhI ki + pitA kI mRtyu kA kAraNa svayaM vahI vyakti thA jo aba use amAtya pada pradAna kara rahA hai| aise E asthira citta vyakti kA vizvAsa kaise kiyA jA sakatA hai ? aura antataH aisA pada tathA dhana bhI Wan to asthira hI hai| aisI asthAyI vastuoM ke pIche bhAga se kyA lAbha? vicAra kI zrRMkhalA Age baDhatI gaI aura sthUlibhadra saMsAra se virakta ho gyaa| usane rAjA se Wan kSamA mAMgI aura darabAra se nikala AcArya saMbhUtivijaya ke pAsa jA zramaNa-dIkSA grahaNa kara lii| rAjA ne zrIyaka ko amAtya banA diyaa| , muni sthUlibhadra apane AcArya ke sAtha sthAna-sthAna para vicaraNa karate rahe aura jJAna-sAdhanA F meM magna ho ge| bahuta samaya bAda eka bAra phira AcArya saMbhUtivijaya pATaliputra Ae aura vahIM / zrI nandIsUtra ( 272 ) Zhong Ya Ya Ya Ya Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya 6 Nian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ) ) ) Shri Nandisutra Wan

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Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55SHEEEEEEEEEEESH cAturmAsa kiyaa| AcArya ke sthUlibhadra ke atirikta tIna anya medhAvI ziSya bhI the| cAroM ziSyoM OM ne apanI vairAgya-sAdhanA ke stara kI parIkSA hetu cAra bhinna sthAnoM para cAra mAha taka ekAkI ma rahane kI AjJA lii| eka siMha kI guphA meM rahane calA gayA, dUsarA eka bhayAnaka viSadhara sarpa ke bila ke nikaTa tathA tIsarA eka kue~ kI pAla pr| sthUlibhadra ne apane lie kozA vezyA kA ghara Wan cunaa| ____ gaNikA kozA sthUlibhadra ko eka bAra punaH apane ghara AyA dekha Ananda vibhora ho gii| OM Wan usane sthUlibhadra ko apanI raMgazAlA meM ThaharA diyA aura samasta suvidhAoM kA prabandha kara diyaa| sthUlibhadra apanI dhyAna-sAdhanA meM laga ge| gaNikA kozA kI kAma-uttejanA paidA karane vAlI pravRttiyA~ apane carama para thiiN| usane apane saundarya tathA kalA se dhyAna-magna sthUlibhadra ko lubhAne kI ceSTAe~ AraMbha kara dii| sthUlibhadra ja. sAMsArika bhogoM ke kSaNika Ananda se bhalIbhA~ti paricita the tathA unakI antataH duHkhoM kI lambI + zRMkhalA meM pariNata ho jAne kI avazyaMbhAvI prakriyA se bhii| akSaya sukha ke mArga para cala par3A vaha sAdhaka kozA kI lAkha ceSTAoM ke bAda bhI aDiga, avicala rhaa| sthUlibhadra kI zAMta OM dhyAna-mudrA se nikalI zAnta UrjA ne antataH kozA ko vikAra-mukta kara diyaa| sthUlibhadra ne kozA ko upadeza diyA aura vaha vrata dhAraNa kara zrAvikA bana gii| cAturmAsa samApta hone para cAroM sAdhaka gurudeva ke pAsa lauTe aura eka-eka kara praNAma kiyaa| gurudeva ne prazaMsA karate hue prathama tInoM ko kahA-"tuma duSkara sAdhanA meM saphala hue|" jaba sthUlibhadra ne guru ko natamastaka ho praNAma kiyA to guru ne kahA-"tumane ati duSkara sAdhanA meM saphalatA prApta kI hai|" guru dvArA sthUlibhadra kI vizeSa prazaMsA karane para anya tInoM ziSyoM meM IrSyA jAga uThI aura ve apane ko sthUlibhadra ke samAna siddha karane kA avasara khojane lge| AgAmI cAturmAsa Arambha hone ke samaya vaha avasara aayaa| jisa ziSya ne siMha kI guphA meM cAturmAsa kiyA thA usane guru ke nikaTa jA kozA vezyA kI citrazAlA meM varSAkAla bitAne kI anumati maaNgii| guru ke AjJA na dene para bhI vaha haThapUrvaka kozA ke yahA~ calA aayaa| kozA ne OM bhI use rahane kI anumati de dii| kucha hI dinoM meM vaha muni apanI sAdhanA bhUla baiThA aura kozAja ke rUpa-lAvaNya para mohita ho gyaa| jaba usane kozA se apanA praNaya-nivedana kiyA to kozA ko duHkha huaa| kozA ne muni ko sanmArga para lAne kA nirNaya kara use kahA-"munirAja ! maiM OM gaNikA huuN| mujhase prema-nivedana karane se pahale Apako mujhe eka lAkha svarNa-mudrAe~ denI hogii|" ___muni ne kozA kI bAta sunI to soca meM par3a gyaa| usane pUchA- 'maiM to saMsAra-tyAgI bhikSu huuN| Wan mere pAsa to phUTI kaur3I bhI nahIM hai|" kozA ne uttara diyA-"nepAla-nareza pratyeka sAdhu ko eka ke ratnakaMbala pradAna karatA hai| usakA mUlya eka lAkha mudrA hai| tuma nepAla jAkara vaha kaMbala le Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya # aao|" - matijJAna ( pAriNAmikI buddhi) ( 273 ) Mati-jnana (Parinamiki Buddhi) 45 05555555555555555550

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Deng Chang De Yi Zhu Ye Ye Di Gei Di Gong Lao Yu Duan Deng Ye Ye Di 5Sui Sui Dang Xie Ming Yu Zhong * kAma ke vazIbhUta vyakti hita-anahita saba bhUla jAtA hai aura kucha bhI karane ko tatpara ho OM uThatA hai| muni bhI apanI sAdhanA aura saMyama bhUla nepAla yAtrA para cala diyaa| aneka kaSTa / bhogatA huA vaha nepAla-nareza ke pAsa pahu~cA aura ratnakaMbala lekara prasannacitta ho lauTane lgaa| mArga meM DakaitoM ne mArapITa kara vaha kaMbala chIna liyaa| muni kI kAma-pipAsA taba bhI zAnta nahIM Wan huii| vaha mArga ke kaSToM kI paravAha na karate hue vApasa nepAla gayA aura phira eka kaMbala mA~ga laayaa| isa bAra vaha kaMbala usane eka pole DaMDe ke bhItara chupA liyaa| rAha ke kaSTa jhelatA, cora-DakaitoM se bacatA antataH kSINa va durbala zarIra liye vaha kozA ke pAsa phuNcaa| apanI manokAmanA pUrI hone kI AzA lie usane kaMbala kozA ke hAtha meM thamA diyaa| kozA OM usake jarjara zarIra ko dekha muskarAI aura usa bahumUlya kaMbala ko paira poMchakara gaMdagI ke Dhera para Wan pheMka diyaa| OM muni ne har3abar3Akara kahA-"yaha kyA kiyA kozA? kitane kaSTa sahakara maiM yaha kaMbala tumhAre + lie lekara AyA aura tumane ise gaMdagI ke Dhera para pheMka diyaa|" Wan kozA ne gaMbhIra svara meM kahA-"munirAja ! maiMne yaha saba tumheM sanmArga para lAne ke lie kiyA hai| tuma apane mArga se bhaTaka gae the| ratnakaMbala avazya hI bahumUlya hai, kintu sAdhanA se arjita kiyA saMyama to anamola hai| sAre saMsAra kA sukha-vaibhava bhI usake sAmane nagaNya hai| tumane hai apane sva-arjita aise anamola dhana ko kAma-bhogarUpI kIcar3a meM DAlane kI mana meM ThAna lI thii| jAgo aura samajhane kI ceSTA karo ki jise garhita aura heya jAnakara tuma tyAga cuke the use punaH OM grahaNa karane ko lAlAyita kyoM ho rahe ho?" "sthUlibhadraH sthUlibhadraH sa eko'khila saadhussu| yuktaM duSkara-duSkarakArako guruNA jge||" kozA kI bAta sunakara muni kI A~kheM khula giiN| vaha haThAt bola uThA-"vAstava meM duSkara fa se duSkara sAdhanA karane vAle sthUlibhadra muniyoM meM advitIya hai| gurudeva ne jo kahA thA vaha satya hai|" apane saMyama skhalana kI pIr3A lie, vicAroM meM DUbA vaha muni apane gurudeva ke pAsa lauttaa| Funase apane patana kI sArI kathA kahI aura pazcAttApa karate hue prAyazcitta kiyaa| apanI AlocanA karate hue usane bAra-bAra sthUlibhadra kI prazaMsA karate hue kahA-"apanI ora + AkarSita aura anurakta vezyA, SaTrasa bhojana, manohArI mahala, svastha zarIra, vikasita yauvana aura varSAkAla itanI anukUlatAoM ke hote hue bhI jisane kAmadeva ko jIta liyA aura vezyA Wan ko pratibodha de dharmamArga para le AyA aise sthUlibhadra muni ko maiM praNAma karatA huuN|" isa prakAra apanI pAriNAminI buddhi ke bala para sthUlibhadra ne maMtripada tapa prApta bhogoM ko, ma dhana-vaibhava ko tyAgakara Atma-kalyANa kiyA-ataH ve prazaMsA ke pAtra haiN| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting De Sheng Ting Ting Ting $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $556 5 zrI nandIsUtra ( 274 ) Shri Nandisutra $%%Bu Bu Bu Bu Sui Sui Mo Sui Mo Sui Sui Bu Bu Bu Ya %Bu Bu Sui Nan Sui Sui Nan Shen Ling %

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Jin Ting Ting Ting Ting Ting Ting Ting Wan Le F$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhong Chang Ji Ye Xie Duan Duan Lu Qi Duan Si Di Duan Ju Duan Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng Deng De 13. Sthulibhadra-Shaktar, the prime minister of the Nand king 4 44 of Patliputra, was a very intelligent and clever person. He had two i Si sons named Sthulibhadra and Shreyak, and seven daughters named i 41 Yaksha, Yakshadatta, Bhuta, Bhutadatta, Sena, Vena and Rena. All these sons and daughters of Shaktar were astonishingly sharp. Each Le of the seven daughters had a unique and sharp memory. The eldest 5 daughter, Yaksha could remember verbatim anything told to her just 51 once. The second daughter memorized when she heard a thing twice, i the third when she heard thrice, and so on, the seventh when she heard seven times. In Patliputra also lived a learned but poor Brahman named i Vararuchi. He wrote 108 new verses everyday in honour of king Nand and recited them in the king's assembly. After listening to the recital L If the king looked at his minister Shaktar for his opinion. If Shaktar 4 approved, Vararuchi could be rewarded. Serious tempered Shaktar 41 remained silent every time and Vararuchi returned empty handed. Si 5 When he reached home his wife taunted him that if he did not earn, how could she run the household. Dejected Vararuchi one day went to Shaktar's house and reported his sad story to Shaktar's wife. The 45 lady assured him that she would persuade her husl id to change his 55 41 attitude During the night, after Shaktar returned home, his wife said- og 55 "My Lord, Brahman Vararuchi recites 108 new verses everyday in i 4 honour of the king. Are they not good or just not to your liking? If # you, in fact, like his work why don't you praise the poor Brahman and encourage his creativity?" Shaktar replied--"He is conceited." The wife insisted--"If just two words of praise may benefit a poor Brahman, what is the harm?" Shaktar was silenced by these words from his wife. Next day when Vararuchi recited his panegyric in honour of the king, Shaktar recalled his wife's words and uttered involuntarily "Good!" As if the king was waiting for this, he at once ordered for a 15 reward of 108 gold coins to Vararuchi. This day Vararuchi returned to his house happy. After Vararuchi left, Shaktar told the king--"Sire! You gave him gold coins for nothing. This man plagiarizes from old texts to recite in ( uifionfantares ( 7 G4 ) Mati.jnana (Parinamiki Buddhi) 44454545454545454545146141 $5555555544155415559995455 456 457 45 FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4141414141 55Sui Sui $555555555555Sui 5Sui Sui Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu your praise." The king asked with surprise--"Do you have any proof 5 of this?" Shaktar at once said "The verses he recites are the same as 4 I hear my daughters recite every morning. If you so desire, I can 41 prove this tomorrow in the assembly." The king granted permission"All right, call them to the assembly tomorrow." Next morning Shaktar took all his seven daughters to the assembly. As usual, Vararuchi came and recited his new panegyric. As soon as the recital concluded Shaktar gestured at his eldest daughter, Yaksha. She got up, stepped forward and repeated Vararuchi's poem verbatim. Now Shaktar gestured at his second 4 daughter. By now she had listened to the poetry twice and fi memorized. She also stepped ahead and repeated the poem. This way, one after the other, all the seven daughters of Shaktar repeated Vararuchi's poetry. The king now believed what Shaktar had told i him. He got angry and told Vararuchi never to come to the assembly $ again. 5 Vararuchi could well understand that this was Shaktar's $ conspiracy. He resolved to take revenge from Shaktar. He cleverly 4 i fixed a wooden plank on the banks of the Ganges in such a way that its one end was submerged in water and the other was on the shore. If a little pressure was applied on a specific spot on the plank the 4 submerged portion rose to the surface of water. He placed a bag full of 45 gold coins on the submerged portion and sitting on the other end 4 started singing hymns for goddess Ganga. When the hymns concluded he bowed down to pay homage to the goddess and furtively pressed the plank. At once the other end surfaced with the bag full of gold coins. People standing around saw all this and looked at 15 4 Vararuchi in surprise. Vararuchi commented--"What if the king does 4 i not reward me, mother Ganges does so." 4 The news spread in the town like wild fire. When the king came to i know of this astonishing incident he called and asked Shaktar about 1 $ it. Shaktar said--"It is better to see with one's own eyes before i believing in hearsay. If you permit, come morning we may go and % witness the miracle ourselves." 1 After giving this advise to the king, Shaktar returned to his residence and called one of his spies. He gave him instructions to go Ting Ting Ting Ting 5FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 154 15545454 $55 2 zrI nandIsUtra ( Pue) Shri Nandisutra 0546 457 456 45419951955545454545454545454545454545454545454545

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55 Ting Ting Ting Ting $$$$$Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zai pa ST A RE IS %%%% %%%%%%%% %%%%%%%% %% to the river bank in the evening and hide himself. Vararucha will come to place the bag full of gold coins in the river. When Vararuchi 5 41 returns back after doing so he should stealthily enter the river, pick 41 4 up the bag, and bring it to Shaktar. The spy followed these instructions and brought Vararuchi's bag to Shaktar late in the night. 141 In the morning Vararuchi proceeded as usual, but when he pressed the plank it surfaced without the bag of coins. Vararuchi looked around in surprise. Now Shaktar, who was standing there 45 with the king, taunted--"Learned Pundit ! The bag you hid in the 'fi river during the night has reached me." Vararuchi felt ashamed when he was exposed before this large 5 crowd. He at once left, but his anger and animosity for Shaktar increased. He resolved to destroy Shaktar. A few days later he made si 5 his disciples memorize a verse and asked them to spread it around $1 the town. It read--"People don't know what Shaktar is going to do. He will kill king Nand and put his son Shreyak on the throne." Vararuchi's disciples publicized so much that not only the public i but the king was also convinced that indeed Shaktar had cooked up this conspiracy. One day when Shaktar offered his respects to the king, he turned his face with anger. Shaktar at once understood that 4 the king was drawn into the trap of mistrust. Worried and contemplating, Shaktar returned home. He called his s Si son Shreyak and said--"Son ! King Nand has been caught in the net 4 of misinformation spread by Vararuchi. The fire of his anger will 45 i engulf not only me but the whole family and lead to our destruction. I i have seriously thought over the problem and come to the conclusion that I will sacrifice myself in order to ensure a strong and secure future for my family. Tomorrow when I go to the king's assembly and bow down to greet the king I will put taalput-vish (a deadly poison) in 4 my mouth. When the king turns his face with aversion you should draw out your sword and behead me with one blow. I will already be dead due to the poison and you will become a confidante of the king." Next day Shreyak exactly followed his father's instructions. When 41 Shaktar was beheaded the king was taken aback. He asked Shreyak-"What is this, Shreyak? You have assassinated your own 1 father." matijJAna (pAriNAmikI buddhi) (polo) Mati-jnana (Parinamiki Buddhi) $$$$$$%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 56 8Ting Ting F Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF sfTing Ting Ting Ting Ting Ting Ting Ting Ting

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NOW wwwwwwwwwwww71 45 55 55 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting 15 Shreyak replied at once--"Sire, how can your faithful servant vi tolerate a person you are angry with? He is no more needed on this 4 earth, whom you are averse even to look at. The king became a little sad at the death of his old minister, but 4 at the same time he was highly impressed by the unique display of 4i loyalty by Shreyak. He asked Shreyak---"Now you should accept the post of prime minister, Shreyak." 45 Shreyak--"Sire, I cannot be the prime minister while my elder brother Sthulibhadra is still there. For last twelve years he is living with courtesan Kosha. He should be summoned, he is the rightful incumbent to this post." The king's messenger went and met Sthulibhadra at the residence of courtesan Kosha and gave him all the news including the king's 5 order. Sthulibhadra came to the assembly. The king pointed at the empty seat of the prime minister and said--"Sthulibhadra, your father, 45 prime minister Shaktar has left for his heavenly abode. Now you 4 should take this seat." Sthulibhadra was lost into his reverie. He was filled with conflicting thoughts-a deep sorrow at the death of his father; offer of 45 a high seat by the man who was the cause of his father's death; how can one believe a man with such wavering mind? And in the final reckoning this post and wealth all are ephemeral. What is the use of running after such transient things? The train of thoughts continued and Sthulibhadra ended up getting detached from mundane life. Begging leave of the king, Sthulibhadra went to acharya Sambhootivijaya and got initiated as an ascetic. The king appointed Shreyak as his prime minister. Ascetic Sthulibhadra commenced his itinerant ascetic life moving around with his acharya and immersed himself into pursuit of knowledge. After a lapse of a long period acharya Sambhootivijaya ! \ once again came to Patliputra for a monsoon stay. The acharya had 4 4 three other brilliant disciples besides Sthulibhadra. The four 4 disciples sought permission to spend the period of four months in solitude at places of their choice for the purpose of testing the level of 5 45454545454545454545454545454545454545454545454545454545454545454545454545459459559) jazrI nandIsatra ( 20 ) Shri Nandisutra %%%%%%%%%Xian Nan Sui Sui Sui Bu Bu Bu Zhu Bu Bu Bu %%%%%%%%% % %

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PLECULE LC LC LE LE S 65540 their ascetic practices. One of them went to live inside the cave of a lion, another near the hole of a highly poisonous serpent, and still 55 4 another on the parapet of a well. Sthulibhadra selected the house of courtesan Kosha for his stay. 5 Kosha was filled with joy when she saw Sthulibhadra once again 11 in her house. She made arrangements for his stay in her dance chamber and provided all comforts. Sthulibhadra commenced his spiritual practices. 4. The efforts of evoking feelings of lust and excitement were at their best. She started all out efforts to divert attention of meditating Sthulibhadra using her beauty and art. Sthulibhadra was well aware 45 of the transitory nature of the pleasures derived out of mundane 4 indulgences. He also knew about the inevitable process of their 49 ultimate conversion into a long chain of sorrows. In spite of the all #out efforts by Kosha this practicer of the path of eternal bliss remained unmoved and unwavering. Instead, the tranquil radiations 4 emanating from Sthulibhadra in the serene meditating posture 4 finally cleansed Kosha's aberrations. Sthulibhadra gave sermon to i $ Kosha and accepting the vows she became a shravika. 41 At the end of the monsoon stay the four practicers returned to the 4 guru and paid their respects one by one. In praise of the first three the acharya said--"You have been successful in tough spiritual practices." When Sthulibhadra bowed, the guru said in praise"You 9 have accomplished a very high degree of spiritual perfection." 4 This special praise for Sthulibhadra made the other three jealous and they looked for an opportunity to prove themselves equal to Sthulibhadra. That opportunity came at the beginning of the next monsoon stay. The disciple who had spent the last monsoon-stay in a lion's cave approached the acharya and sought permission to spend this 4 monsoon stay in Kosha's chamber. Even after the acharya's refusal he \ was obstinate enough to go to Kosha who was considerate enough to $1 give him permission to stay. In a few days the ascetic forgot all his vows and practices and got infatuated with the beauty and charm of Kosha. When he expressed his desire to Kosha she was sad. Kosha 15 decided to bring him back to the right path and said--"Great ascetic, 45 - matijJAna ( pAriNAmikI buddhi). ( 218 ) Mati-jnana (Parinamiki Buddhi) Zhong Bu Bu Bu Jin Sui Ye E Luo Si Si %%%%%%%%%%% % $ $Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Wan Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sfTing Ting Ting Ting Ting Ting Ting Ting F

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Zhong Zhan Bu Bu Bu Bu Bu Bu Bu Bu Wei 55%%%%%%%%%%%%%%%% 5Zhong I am a courtesan. Even to qualify to express your carnal desire for me i 4 you have to pay one hundred thousand gold coins to me." When he heard this, the ascetic became thoughtful. He said--"I 55 am a mendicant who has renounced the world. I don't have even a 4 single penny with me." Kosha said--"The king of Nepal gives a gem i studded shawl to every visiting mendicant. Its price is one hundred thousand gold coins. You may go to Nepal and bring that shawl for me." A man consumed by lust forgets what is good or bad for him and is prepared to do anything. The ascetic forgot all about his discipline and practices and left for Nepal. After a lot of hardships and suffering 1 he reached Nepal and got the shawl from him. On the way back some 4 5 bandits deprived him of the shawl. He was still not free of his si 41 obsession. Not caring for the hardships, he once again returned to si 5 Nepal and begged another shawl from the king. This time he concealed the shawl in a hollow staff. Avoiding bandits and suffering 4 all hardships when he at last reached Kosha he was extremely weak i and emaciated. 45 With the hope that his desire at last is going to be fulfilled, he $ handed over the shawl to Kosha. Kosha smiled at his emaciated body, 4 wiped her feet with the shawl and threw it on a heap of trash. 5 The perplexed ascetic uttered--"What have you done Kosha? I 51 brought this shawl for you after suffering so much pain and you have thrown it on a heap of trash?" 4 Kosha said serenely--"Great ascetic, I did all this to bring you 4 back to the right path. You have strayed from your path. Indeed, the i gem studded shawl is highly valuable, but the discipline acquired through practices is priceless. All the pleasure and grandeur in the world is insignificant before it. You had decided to throw away that 15 self earned immense wealth on the heap of the trash that is carnal 4 indulgence. Regain your rationality and try to understand why you have become eager to accept again what you abandoned considering it to be despicable and base?" 5 Kosha's statement opened the ascetic's eyes. He involuntarily Suttered--"Sthulibhadra, who does harshest of the harsh spiritual Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fa zrI nandIsUtra ( 760 ) Shri Nandisutra Zhong Sui Sui Sui 5Sui Nan Sheng Wan Wan Sui Sui Sui Sui Sui Sui 5Sui Sui 5Sui Sui 55555555%

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practices, is indeed, unique among ascetics. What gurudev had said is Wan true." Zai FFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55 $Ting Ting Ting Ting Ting Ting Ting Tortured by the pain of his fall, the thoughtful ascetic returned to his guru. He narrated the story of his downfall to his teacher and 4 repented for and atoned his sins. Criticizing himself and praising 5 Sthulibhadra he said--"I bow before and offer my respect to ascetic Sthulibhadra who; in spite of all the enticements like an attracted and infatuated courtesan, rich food, attractive palace, healthy b 5 blooming youth and monsoon season, won over the god of love and 1 put the courtesan on the spiritual path by his sermon." Thus with the help of his Parinamiki Buddhi, Sthulibhadra abandoned the post of prime minister, mundane pleasures, wealth 4 and grandeur to attain spiritual bliss. He is worthy of all praise. (14) nAsikapura kA sundarInanda-nAsikapura meM nanda nAmaka eka seTa rahatA thaa| usakI + atyanta rUpavatI strI kA nAma sundarI thaa| seTha usameM itanA anurakta thA ki palabhara ko bhI use ka meM apanI A~khoM se ojhala nahIM karatA thaa| patnI ke prati aisI Asakti ke kAraNa loga use hI Wan sundarInanda hI kahane lge| seTha kA eka choTA bhAI thA jo saMsAra se virakta ho muni bana gayA thaa| use jaba jJAta huA ki usakA bhAI apanI patnI ke prema meM sabhI kucha bhUlA baiThA hai to vaha apane bhAI ko pratibodha ka dene ke uddezya se nAsikapura aayaa| muni ke Agamana kA samAcAra suna nagaravAsI upadeza sunane meM OM ke lie Ae kintu sundarInanda nahIM aayaa| pravacana samApta karane ke pazcAt muni AhAra-gaveSaNA hetu nikale aura ghUmate-ghUmate apane bhAI ke ghara A phuNce| apanI A~khoM se apane bhAI kI sthiti dekha muni ke mana meM vicAra AyA-jaba taka ise isase adhika pralobhana nahIM milegA, isakI Asakti kama nahIM hogii| yaha OM vicAra kara unhoMne apanI vaikriyalabdhi se eka sAmAnya strI banAI aura seTha se pUchA-"kyA yaha sundarI jaisI hai?" seTha ne uttara diyA-"nahIM ! yaha to usase AdhI sundara bhI nahIM lgtii|" taba muni ne eka vidyAdharI banAI aura pUchA-"yaha kaisI lagI?" seTha ne kahA-"hA~ ! yaha sundarI jaisI hai|" tIsarI bAra muni ne eka devI kI racanA kI aura punaH vahI prazna kiyaa| isa bAra seTha ne prabhAvita hokara kahA-"sacamuca, yaha to sundarI se bhI adhika sundara hai|" $555555 55$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFTing Ting Ting Ting Ting Ting $$ matijJAna (pAriNAmikI buddhi) ( 281 ) Mati.jnana (Parinamiki Buddhi) 05555555555555555555510

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)))))))))))))) Onnnnnnnihintihiinhi55555550 muni ne samajhAte hue kahA-"yadi tuma thor3A bhI dharmAcAra karo to aisI aneka sundariyA~ tumheM sahaja hI prApta ho skeNgii|" OM muni ke ye pratibodhayukta vacana sunakara seTha samajha gayA ki unakA mUla uddezya kyA thaa| vicAroM kI dhArA mur3a calI aura dhIre-dhIre usakI apanI patnI meM Asakti kama hone lgii| kucha kAla bItane para usane saMyama grahaNa kiyA aura Atma-kalyANa ke mArga para bar3ha gyaa| ___ muni ne apanI pAriNAmikI buddhi kA upayoga kara bhAI ko viSayAsakti se mukta kraayaa| / (15) vajra svAmI-avantI pradeza meM tumbavana nAma kA eka sanniveza thaa| usa sanniveza meM dhanagiri nAma kA eka zreSThiputra rahatA thaa| dhanapAla seTha kI putrI sunandA ke sAtha usakA vivAha ma huA thaa| vivAha ke bAda dhanagiri ke mana meM saMyama grahaNa karane kI abhilASA jAga uThI thI kintu sunandA ne anunaya-vinaya kara kisI prakAra use roka liyA thaa| kucha samaya pazcAt sunandA ja garbhavatI huI aura devaloka se cyavakara eka bhavya AtmA usake garbha meM aaii| - sunandA ko garbhavatI jAna dhanagiri ne kahA-"aba tuma jisa putra ko janma dogI usake sahAre ma jIvana-yApana kara skogii| aba maiM binA vilamba ke dIkSA grahaNa kruuNgaa| mujhe roko mt|" OM pati kI aisI tIvra icchA ke Age sunandA ko jhukanA pdd'aa| usane dhanagiri ko dIkSA kI svIkRti de dii| dhanagiri AcArya siMhagiri ke pAsa gae aura dIkSA grahaNa kara lii| sunandA ke bhAI Arya samita bhI Arya siMhagiri ke ziSya the| kucha dinoM bAda Arya siMhagiri tumbavana se prasthAna + kara grAmAnugrAma vicaraNa karane lge| sunandA ne yathAsamaya eka tejasvI putra ko janma diyaa| jaba usakA janmotsava manAyA jA rahA OM thA taba eka mahilA use dekha karuNA bhare svara meM bolI-'isa bAlaka kA pitA muni na hokara Aja isake pAsa hotA to kitanA acchA hotaa|" yaha bAta jaba bacce ke kAna meM par3I to use jAtismaraNa jJAna utpanna ho gyaa| vaha vicAra * karane lagA-"mere pitAjI ne to Atma-kalyANa kA mArga apanA liyA hai| mujhe bhI koI aisA upAya karanA cAhie jisase maiM bhI saMsAra ke baMdhanoM se mukta ho sakU~ aura merI mA~ bhI mukti ke E mArga para bar3ha ske|" ina vicAroM ke Ane para bAlaka ne rAta-dina ronA Arambha kara diyaa| OM usakA ronA baMda karane ke lie usakI mA~ ne tathA sabhI svajanoM ne aneka upAya kie para kisI ko bhI saphalatA nahIM milii| sunandA bAlaka ke isa rudana se taMga A gii| ma saMyogavaza Arya siMhagiri apane ziSyoM sahita vihAra karate hue punaH tumbavana pdhaare| AhAra kA samaya hone para muni Aryasamita aura dhanagiri nagara kI ora jAne ko prastuta hue| AcArya se + AjJA maoNgI to zubha zakuna dekhakara unhoMne kahA-"Aja tumheM mahAn lAbha prApta hogA ataH bhikSA : meM jo kucha mile le aanaa|" FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )))))))))))))))))))) zrI nandIsUtra ( 282 ) Shri Nandisutra ja)

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4FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Chang Chang Bu Bu Shu Di 57Bu Bu Zhu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhu 5555555555 AhAra kI gaveSaNA karate donoM muni jaba sunandA ke dvAra para pahuMce taba vaha apane rote putra Wan ko cupa karane kI ceSTA kara rahI thii| muni dhanagiri ne AhAra pAtra Age kiyaa| yaha dekha sunandA ke mana meM eka vicAra kauMdha gyaa| usane bAlaka ko pAtra meM rakha diyA aura bolI-"mahArAja ! OM apane bAlaka ko aba Apa hI sNbhaaleN| maiM to isase taMga A cukI huuN|" AsapAsa khar3e sabhI loga Azcarya se dekha rahe the| muni ne sabake sAmane hI bhikSA grahaNa kI aura binA kucha bole dhIre-dhIre lauTa ge| sabhI ko aura bhI adhika Azcarya taba huA jaba muni ke pAtra meM par3A bAlaka unake _ vahA~ se palaTate hI cupa ho gyaa| AcArya siMhagiri ke pAsa pahu~cane para jaba unhoMne itanI bhArI jholI dekhI to bole-"yaha vajra jaisI bhArI kyA vastu bhikSA meM le Ae?' dhanagiri ne jholI se bAlaka sahita pAtra nikAlA aura guru ke sAmane rakha diyaa| guru usa tejasvI bAlaka ko dekhakara cakita bhI hue aura prasanna bhii| unhoMne kahA-"yaha bAlaka bhaviSya meM jinazAsana kA AdhAra bnegaa| isakA nAma Aja se vajra hai|" bAlaka nanhA thA ataH usake pAlana-poSaNa kA dAyitva saMgha ko sauMpa diyA gyaa| zizu vajrama jaise-jaise bar3A hone lagA usakI pratibhA aura tejasvitA aura bhI bar3hatI gii| kucha samaya bAda / sunandA ne saMgha se apanA putra vApasa maaNgaa| saMgha ne use yaha kahakara bAlaka ko dene se manA kara diyA ki vaha kisI anya kI amAnata hai| sunandA nirAza ho lauTa AI aura avasara kI pratIkSA karane lgii| Akhira eka dina use avasara prApta huA jaba eka bAra phira AcArya siMhagiri apane ziSyoM sahita tumbavana pdhaare| unake Ane kA samAcAra sunate hI sunandA unake pAsa pahuMcI aura apanA putra lauTAne ko khaa| AcArya ke manA kara dene para vaha duHkhI mana se rAjA ke pAsa phuNcii| rAjA ne usakI bAta sunI aura soca-samajhakara nirNaya sunAyA-"eka ora bacce kI mA~ __ aura dUsarI ora muni bane usake pitA ko baiThAyA jaay| baccA donoM meM se jisake pAsa calA jAe use hI rakhane kA adhikAra hogaa|" __dUsare dina rAjasabhA meM Avazyaka prabandha kiyA gyaa| sunandA baccoM ko lubhAne vAle khilaune aura lalacAne vAlI aneka khAdya vastue~ lekara eka ora baitthii| ye vastue~ dikhA-dikhAkara rAjasabhA ke bIca meM baiThe apane putra ko apane pAsa Ane kA saMketa karatI rhii| bAlaka ne mana meM socA-"yadi maiM mAtA ke pAsa nahIM gayA tabhI vaha merA moha tyAga Atma-kalyANa ke mArga para calane ko prerita hogii| isase hama donoM kA hI kalyANa hogaa|'' yaha vicAra kara vaha apane sthAna se hilA bhI nhiiN| taba usake pitA muni dhanagiri ne use saMbodhita kara kahA "jaisi kayajjhavasAo, dhammajjhayamUsiaM imaM vaira ! giNha lahu rayaharaNaM, kamma-rayapamajjaNaM dhIra !!" __ matijJAna ( pAriNAmikI buddhi) ( 283 ) Mati.jnana (Parinamiki Buddhi) $55555555555555555555555555Sui 5555555 $$ $$ Zhong Guo Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu $$ $ $$$$ F$ $

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Di Sui %%% % %% %%% %%%%%%%% %%%% 54 arthAt "he vajra ! yadi tumane pakkA nizcaya kara liyA hai to dharma-sAdhanA ke cihnabhUta aura * karmaraja ko dUra karane vAle isa rajoharaNa ko grahaNa kro|" ye zabda sunate hI bAlaka vajra tatkAla apane pitA ke pAsa gayA aura rajoharaNa uThA liyaa| hai yaha dekha rAjA ne tatkAla bAlaka AcArya siMhagiri ko sauMpa diyaa| unhoMne bhI usI samaya saMgha OM tathA rAjA se anumati lekara use dIkSita kara diyaa| / / sunandA ko bhI saMsAra se virAga ho gyaa| usane socA-"jaba mere bhAI, pati aura putra sabhI U sAMsArika sambandhoM ko tor3a dIkSA le cuke haiM to maiM akelI ghara meM rahakara kyA karU~gI?" usane ma bhI saMyama grahaNa kiyA aura Atma-kalyANa kI rAha para cala pddii| ma yathAsamaya apane ziSya-samudAya sahita AcArya siMhagiri ne bhI prasthAna kiyaa| vajra muni atyanta medhAvI the| jaba AcArya anya muniyoM ko vAcanA dete taba ve ekAgracitta ho sunate rhte| isa prakAra suna-sunakara hI unhoMne kramazaH gyAraha aMgoM kA sampUrNa jJAna prApta kara liyaa| eka dina AcArya upAzraya se bAhara gae hue the| anya muni AhAra ke lie bhikSATana ko gae. the| bAlaka vajra muni ne khela-khela meM saMtoM ke vastrAdi ko eka paMkti meM sajA diyA aura svayaM ma unake bIca baiTha ge| vastroM ko apanA ziSya mAna unhoMne vAcanA denA AraMbha kiyaa| java AcArya // upAzraya meM lauTa rahe the to unhoMne vAcanA ke svara sune; ve nikaTa Akara dhyAna se sunA aura vajra muni kI AvAja ko pahacAna liyaa| vAcanA zailI aura bAlaka ke adbhuta jJAna ko dekha ve OM Azcaryacakita ho ge| ve vibhora ho Age bar3he aura vajra muni ke pAsa phuNce| vajra muni ne + uThakara unheM vinayapUrvaka vandanA kI aura phira sabhI upakaraNoM ko yathAsthAna rakha diyA! OM kucha samaya bAda AcArya siMhagiri kucha dinoM ke lie anya pradeza kI ora vihAra kara gaye aura jAte samaya vAcanA kA dAyitva vajra muni ko sauMpa ge| bAlaka vajra muni AgamoM ke sUkSmatama rahasyoM ko itanI sahaja grAhya zailI meM samajhAte ki maMda buddhi muniyoM ko bhI samajhane meM OM asuvidhA nahIM hotI thii| unhoMne zAstroM kI vistRta vyAkhyA ke dvArA muniyoM ke dvArA pUrva meM prApta jJAna meM rahI zaMkAoM kA bhI samAdhAna kara diyaa| sabake mana meM unake prati gaharI zraddhA utpanna ho gaI aura ve vinayapUrvaka unase vAcanA lete rhe| jaba AcArya siMhagiri lauTe to muniyoM ne unase kahA-"gurudeva ! vajra muni kI vAcanA zailI * ati uttama hai kRpayA yaha kArya sadA ke lie unheM hI sauMpa deN|" AcArya yaha sunakara santuSTa va OM prasanna hue aura bole-"vajra muni ke prati ApakA sneha va sadbhAva dekha maiM santuSTa huaa| maiMne + inakI yogyatA va kuzalatA se paricita karAne ke lie hI yaha uttaradAyitva inheM dekara vihAra E kiyA thaa|" aura taba yaha vicAra kara ki guru dvArA jJAna grahaNa kie binA koI vAcanA guru nahIM OM bana sakatA, AcArya siMhagiri ne vajra muni ko apanA samasta jJAna svayaM pradAna kiyaa| gaoNva-gaoNva vihAra karate AcArya siMhagiri eka bAra dazapura nagara phuNce| usa samaya avantI / / ke nagarI meM vRddhAvasthA ke kAraNa AcArya bhadragupta sthiravAsa kara rahe the| AcArya siMhagiri ne apane Duan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4ssWan Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$ $$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan zrI nandIsUtra (284 ) Shri Nandisutra $555Yu Jie Mo Sui Di 55555Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5Fen

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425Ting Ting sfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F$$Le Le F%%$$$$$$$$$$$$ Shi Jian Ting Yan Jin Di 5Bu Bu Bu Jin Shen Bu Di 5%%%%De Huo Deng Deng Chang He E do anya ziSyoM sahita vajra muni ko unakI sevA meM bheja diyaa| vajra muni ne AcArya bhadragupta ke Wan pAsa rahakara vinayapUrvaka unase dasa pUrvo kA jJAna prApta kiyaa| AcArya siMhagiri ne apanA anta samaya nikaTa jAnakara vajra muni ko AcArya pada para pratiSThita kara diyaa| AcArya vajra muni ne dIrghakAla taka sthAna-sthAna para vicaraNa kara apane tejasvI vyaktitva, agAdha zAstrajJAna aura aneka labdhiyoM se vyApaka dharma-prabhAvanA kii| yaha saba unakI pAriNAmikI buddhi ke sahAre hI saMbhava huaa| 14. Sundarinand of Nasikpur-In Nasikpur lived a merchant 4 4 named Nand. The name of his extremely beautiful wife was Sundari. 4 The merchant was so infatuated with her that he would not let her i away from his eyes even for a moment. Because of this deep attachment with his wife people started calling him Sundarinand. The merchant had a younger brother who got detached from the 15 world and became an ascetic. When he came to know that his brother neglected everything due to his fondness for his wife, he came to Nasikpur to enlighten his brother. Getting the news of the ascetic's 45 # arrival all the townspeople came to attend the discourse but for Sundarinand. After the discourse the ascetic went out in search of food. 46 Wandering around he arrived at his brother's house. When he saw si the condition of his brother with his own eyes, he thought-"As long as he is not drawn to something better he will not be free of his 45 4 infatuation." With this idea he created an ordinary woman with the 56 1 help of his vaikriyalabdhi (the special power to transform material things) and asked the merchant-"Is she as beautiful as Sundari?" The merchant replied--"No, she is not even half as beautiful as Sundari." Now the ascetic created a lower goddess and asked--"How about this?" Merchant--"Yes, she is like Sundari." Third time the ascetic created a goddess and repeated the same question. This time the merchant was impressed--"Indeed! She is more beautiful than Sundari." fazira ( ufunfuchares) ( 24 ) Mati-jnana (Parinamiki Buddhi) 5455555651 950 451 455 456 457 454545551415 419951996 5554414514614141414141 Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Dan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Ting %% %%%% % %% %%% % %%%%%% %%%%% %$ 4545459795 F5F5466 5 4545454545454545454545454 455 456 4 Now the ascetic conveyed his message"If you indulge even a 41 little bit in religious activities, you will get many such beautiful 51 women without any special effort." These words opened the merchant's eyes. He could now grasp the 4 basic purpose behind the ascetic's antics. His attitude underwent a 55 change and gradually his infatuation for his wife reduced. Later he became an ascetic and stepped on the path of purification of the soul. The ascetic applied his parinamiki buddhi and freed his brother 55 from carnal attachments. 15. Vajra Swami-In the Avanti state there was a town named 4 41 Tumbavan. There lived a young merchant named Dhangiri who was $ married to Sunanda, the daughter of merchant Dhanpal. A few days after the marriage, Dhangiri had a desire to become an ascetic, but somehow Sunanda dissuaded him from doing so. Sometime later Sunanda became pregnant and a pious soul descended into her womb. When Dhangiri became aware of this he said--"Now you will be able to spend your life with the support of the son you expect. Please y I don't block my spiritual progress." Sunanda had to yield before such strong inclination of her 41 husband to renounce the world. She gave her consent to Dhangiri to 4 become an ascetic. Dhangiri went to acharya Simhagiri and got 45 initiated. Sunanda's brother, Arya Samit was also an ascetic disciple of acharya Simhagiri. Soon after this event, acharya Simhagiri left Tumbavan and resumed his itinerant way. In due course Sunanda gave birth to a brilliant son. When his birth was celebrated a lady looked at him and uttered--"How good it would be if the father of this child was with him instead of being an ascetic." When these words entered the ears of the infant he acquired Jatismaran jnana. He thought-"My father has accepted the path of 4 spiritual uplift. I should also do something so that I also get free of 5 the worldly ties and my mother also takes to the path of liberation." 156 These thoughts inspired him to start crying day and night. To make him stop crying his mother and other relatives made all possible 544 45 46 47 46 45 441 41 51445414141414154555445494141414141414141414141 OM zrI nandIsUtra ( PC ) Shri Nandisutra 15 44 45 46 414145454545454545454545414141414141414 415 416 414 415 419

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44565 4555555555555595 45 45 4554454554454 4554155754999 efforts but in vain. In the end Sunanda got irritated with this 5 continuous crying of the child. Coincidentally just a few days later acharya Simhagiri once again I arrived at Tumbavan with his disciples. Arya Samit and Dhangiri 5 prepared to proceed for alms collection in the town. When they 4 sought permission from the acharya, he saw the auspicious signs and 41 5 commented--"A great boon awaits you. Bring whatever you get as 4 alms." i Searching for food, when the two ascetics arrived at Sunanda's 5 house, she was trying to stop her infant son from crying. Ascetic 5 Dhangiri extended his alms pot. Seeing this, Sunanda was struck with an idea. She at once put the infant in the pot and said "Revered one, now you look after your son. I am fed up." The onlookers looked agape. The ascetic accepted the alms in presence of 55 all these people, put the pot in his alms bag and left without a word. 41 \i Every one present was surprised when the child stopped crying as i soon as the ascetic turned to leave. 45 When' the ascetics arrived before acharya Simhagiri and he saw si \ the unusually heavy alms bag, he commented--"What is this vajra 4 $ (hard and heavy rock) like thing you got as alms." Dhangiri brought out the pot with the infant and placed it before his guru. The acharya was pleasantly surprised to see the radiant child and said--"This boy 4 will be a boon to the Jain organization. I name him Vajra." $ The child was very young, therefore the responsibility of his care was given to the sangh. As child Vajra grew so grew his talent and ir 5 brilliance. After sometime had passed, Sunanda sought her child back 4 from the sangh. The elders of the sangh refused on the ground that the 4 boy belonged to some other person. Sunanda returned dejected and 41 started waiting for some opportunity. At last the opportunity came her way when acharya Simhagiri once again came to Tumbavan. As soon was Sunanda got the news of his arrival she went to the acharya and 5 asked him to return her son. When the acharya also refused, she 4 approached the king with a heavy heart. The king listened to her 4 i complaint and after careful consideration issued instructions--"On one side should sit the mother and on the other the ascetic father. The child should be left on his own. To whichever of the two the child goes, will be considered the rightful guardian of the child." LE - 45 HET ( Ul aras) ( 269 ) Mati-jnana (Parinamiki Buddhi) 44545454545454545454545454545454545454545454545454545454545454549 Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 41414141414141414141414141414141414141414141414141414141414141414141414141414141 41 41 41 41 41 416

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4) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting ELEKTROTETTOm 77777 0151h 450 Next day all necessary arrangements were made in the court. Sunanda sat on one side with numerous attractive toys and also some eatables to entice the child. Showing these things to the child sitting 5 at the center of the assembly she gestured the child to come to her. Si The child thought--"Only when I do not go to my mother will she 4 be inspired to detach herself from her love for me and proceed on the 51 spiritual path. This will benefit us both." With these thoughts he did 4 7 not move from where he was sitting. 4 Now his father, ascetic Dhangiri, addressed him--"O Vajra, if you 4. are firm in your resolution, accept this rajoharan (special broom carried by Jain ascetics), the symbol of spiritual practice and remover of the sand of karma." 4 Hearing these words child Vajra at once went to his father and picked the rajoharan up. The king, who witnessed all this, immediately gave the child to acharya Simhagiri. After seeking 5 permission from the sangh and the king, acharya Simhagiri formally 4 initiated him as an ascetic. Sunanda also got detached. She thought--"When my brother, husband and son all have broken all worldly ties and become ascetics, 46 what will I do in my house all alone?" She also got initiated and accepted the spiritual path. In due course acharya Simhagiri left the town with his disciples. 4 Ascetic Vajra was highly talented. When the acharya read the 4 scriptures to his disciples, Vajra listened very attentively. Just by 55 S hearing this way he gradually acquired complete knowledge of the 4 eleven Angas. One day the acharya had gone out of the upashraya. Other 5 4 ascetics were also away for alms collection. Child ascetic Vajra 11 s playfully arranged the clothes of ascetics in a row and he himself sat 5 in the middle facing the row. Considering the heaps of clothes to be his disciple he started giving discourse of the Angas to them. When 4 the acharya was returning into the upashraya he heard the sound of $ reading of the Angas. As he approached nearer he could recognize the 4 5 voice of ascetic Vajra. He was astonished at the perfect style of \i reading and the unprecedented knowledge of the child. Cherishing the perfection of reading he arrived near ascetic Vajra. The child - 45 445 446 45 44 445 455 456 457 454 45 44 45 46 47 46 45 446 447 44 45 46 45 45 455 456 zrI nandIsUtra (246) Shri Nandisutra 41455 414154545454545454545454545454545454545454545454545454545 1

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A 312 321531535 4 ascetic got up and greeted him humbly and respectfully. He then 4 replaced all the belongings of the ascetics at their proper places. Some days later acharya Simhagiri left for other places for some 45 days. While leaving he gave the responsibility of giving reading of the Angas to ascetic Vajra. The child ascetic explained even the most 4 subtle and difficult topics from Agams in such a simple and easily 51 understandable style that even comparatively dull ascetics faced hardly any difficulty in grasping the meaning. With the help of the letailed explanations of the scriptures he even removed doubts of the 41 ascetics in their previously learned lessons. All the ascetics developed a very high degree of respect for him and they continued to get their lessons from him with due modesty. " When acharya Simhagiri returned, the ascetics requested-- "Gurudev, ascetic Vajra's style of giving lessons of the Agams is extremely good. Please entrust him with this responsibility F permanently." The acharya was happy and contented to hear this. He 4 said--"I am pleased to know about the feelings of goodwill and 4 9 affection for ascetic Vajra. Only to acquaint you with his ability and 41 expertise I had given this task to him and left on my tour." And then, realizing that without formally getting knowledge from a guru no one 4 can be appointed a teacher of the Agams, acharya Simhagiri himself Hi gave all his knowledge to ascetic Vajra. 5. During his wanderings from one village to other, acharya 5 Simhagiri once came to Dashpur city. At that time acharya 46 Bhadragupta, due to his old age, had abandoned his itinerant way and was residing permanently in Avanti city. Acharya Simhagiri sent ascetic Vajra and two other disciples for studies under acharya Bhadragupta. With all humbleness ascetic Vajra served his new guru and acquired the knowledge of ten Purvas. When acharya Simhagiri i found that his end was near he installed ascetic Vajra to the position of acharya. i Acharya Vajra wandered around a large area for a long time and Yi with the help of his impressive personality, endless scriptural knowledge and many special powers, worked successfully for an extensive spread of religion. All this became possible with the help of 55 his parinamiki buddhi. 15 15 Hazirat ( vifufua gros) (RUS) Mati-jnana (Parinamiki Buddhi) 45 04454545454545454545451 451 450 451 4545454545454541 41 41 4155595 $14141414141 Jing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting AssfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5F56

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DURAEEEEEEEEEEEEEEEEEE E ETENEDIT Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ssssssssss Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan (16) caraNAhata-kisI nagara meM eka yuvA - rAjA rAjya karatA thaa| use aparipakvaja jAnakara kucha yuvaka usase lAbha uThAne ke uddezya se usake pAsa Ae aura use parAmarza diyA+ "mahArAja ! Apa taruNa haiM ataH Apako apane rAjya-kAryoM ke saMcAlana ke lie bhI taruNoM ko Wan hI rakhanA caahie| aise loga apanI zakti va yogyatA se kuzalatApUrvaka vyavasthA sa~bhAla skeNge| vRddhajana zArIrika dRSTi azakta hone ke kAraNa koI bhI kArya ThIka se nahIM kara paate| yadyapi rAjA alpAyu to thA para sAtha hI atyanta buddhimAna bhii| usane yuvakoM kI buddhimattA kI parIkSA lene ke vicAra se eka prazna kiyA-"yadi mere mastaka para koI apane pairoM se prahAra fa kare to use kyA daMDa diyA jAnA cAhie ?" yuvakoM ne tatkAla kahA-"aise vyakti ke Tukar3e-Tukar3e kara dene caahie|" taba rAjA ne yahI prazna darabAra ke anubhavI vRddhoM se puuchaa| unhoMne soca-samajhakara uttara diyAOM "mahArAja ! Apako use pyAra karanA cAhie aura vastrAbhUSaNoM se puraskRta karanA caahie|" yaha uttara suna ve taruNa krodha se lAla ho ge| rAjA ne unheM zAnta karate hue vRddhajanoM se 5 apanI bAta kA artha samajhAne ke lie khaa| eka vRddha sabhAsada ne khaDe hokara kahA-"mahArAja ! nizcaya hI Apake mastaka para pairoM se prahAra karane vAlA Apake zizu putra ko chor3a aura kauna ho Wan sakatA hai ? zizu rAjaputra kI zaizavatA pUrNa krIr3A ke lie use daNDa nahIM sneha diyA jAtA hai|" ra vRddha kI bAta suna yuvaka apane ajJAna para bahuta lajjita hue| rAjA ne prasanna ho vRddha OM darabAriyoM ko puraskRta kiyA aura yuvAoM se kahA-"rAjya-kArya meM kevala zakti hI nahIM, buddhi aura anubhava kI bhI AvazyakatA hotI hai|" vRddhoM ne apanI pAriNAmikI buddhi se rAjA ko saMtuSTa kara diyaa| (17) A~valA-eka kumhAra ne pIlI miTTI kA eka A~valA bnaayaa| eka vyakti ko mUrkha samajha use vaha A~valA becane ke vicAra se usake hAtha meM diyaa| oNvalA hAtha meM le usa vyakti ne OM vicAra kiyA-"yaha dekhane meM to oNvale jaisA hai kintu kaThora hai| aura phira yaha oNvaloM kI Rtu bhI nahIM hai|" apanI pAriNAmikI buddhi ke sahAre usane A~vale kI kRtrimatA ko pahacAna liyA aura pheMkakara usakI ThagAI meM nahIM phNsaa| * (18) maNi-kisI jaMgala meM eka maNidhara saoNpa rahatA thaa| rAtri samaya meM vaha peDa para car3hakara ma pakSiyoM ke baccoM ko khA jAtA thaa| eka bAra jaba vaha vRkSa para car3hA to apane zarIra ko sa~bhAla na sakA aura vRkSa se nIce gira pdd'aa| girate samaya usakI maNi per3a kI DAloM meM aTaka gii| vRkSa ke ThIka nIce eka ku~A thaa| per3a meM aTakI maNi ke prakAza meM usakA pAnI lAla dikhAI dene OM lgaa| prAtaHkAla koI eka bAlaka khelatA huA udhara A niklaa| kautUhalavaza usane kue~ meM 5 ke jhA~kA to use lAla pAnI dikhAI diyaa| ghara lauTakara usane yaha bAta apane pitA ko batAI aura OM lAla pAnI dikhAne use sAtha le aayaa| pitA anubhavI aura pAriNAmikI buddhi-sampanna thaa| usane ATing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Le Le Ting Ting Ting Ting %%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting s 5Zhe + zrI nandIsUtra ( 290 ) Shri Nandisutra Zhong Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Sui Sui Sui Nan Jiu Lao Jiu %%%%Sui Sui Sui Nan %%%%% fi

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55555555555555555556 phra rizici LEDERE LE LE LE LE LE LE LE LE LC LC LC LE LE kue~ meM jhA~kA aura samajha gayA ki pAnI kA lAla raMga kisI camakIlI vastu ke pratibimba ke kAraNa hai| usane per3a para car3hakara vaha mUlyavAna maNi DhU~r3ha lI aura ghara le aayaa| adhai (19) sarpa - zramaNa bhagavAna mahAvIra ne apane prathama cAturmAsa ke pazcAt asthika grAma zvetAmbikA nagarI kI ora prasthAna kiyaa| mArga meM dakSiNa vAcAlA sanniveza par3atA thA aura phira uttara vAcAlA sanniveza uttara vAcAlA ke lie do mArga the| eka mArga ghUmakara jAtA thA tathA dUsarA kanakakhala Azrama ke bIca se nikalatA thA / yaha Azrama kisI samaya harA-bharA thA para aba vIrAna par3A thaa| bhagavAna mahAvIra isI bIhar3a sunasAna kaeNTIle mArga para jAne ko tatpara hue| tabhI kucha dUra para bher3a-bakariyA~ carAte gvAloM ne pukArA - " bhante ! rukie, yaha rAha bar3I bhayAnaka hai| isa para eka dRSTiviSa kAlA nAga rahatA hai| usakI jaharIlI phuMphakAra se per3a-paudhe bhI bhasma ho jAte haiN| idhara se nahIM, dUsarI rAha se jaaie| " 455 gvAloM kI yaha bhayabharI pukAra bhagavAna mahAvIra ke kAnoM meM par3I kintu ve smitabhAvapUrvaka abhaya mudrA meM hAtha uThAye Age bar3ha ge| dhIra gaMbhIra gati se calate hue ve usa nAga kI bA~bI ke nikaTa phueNce| baoNbI ke nikaTa hI eka ujar3A-sA devAlaya thA / ve usI kI chAyA meM kAyotsarga mudrA meM dhyAnastha ho ge| kucha hI dera meM phuMkAratA huA vizAlakAya nAga apanI baoNbI se bAhara nikalA / Aja bahuta samaya pazcAt koI manuSya use dikhAI diyA aura vaha bhI A~kheM mU~de nizcala nirbhaya khar3A huA / nAga ko bahuta Azcarya huA / apanI jaharIlI lAla A~khoM se usane bhagavAna mahAvIra ko dekhA / usakI viSamayI A~khoM se jvAlAe~ bhI nikalane lgiiN| vaha bhayaMkara phuMkAreM karane lgaa| parantu bhagavAna mahAvIra para inakA koI prabhAva nahIM pdd'aa| usane kaI bAra apanI viSailI dRSTi bhagavAna mahAvIra ko dekhA para ve jyoM ke tyoM nizcala khaDe rhe| 4 5 6 4 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 55 55 55 5 5 5 5 5 5 5 5 5 5 5 59556 apane prayAsa niSphala jAte dekha nAga krodha se Aga-babUlA ho gayA aura Age saraka bhagavAna mahAvIra ke paira ke aMgUThe ko Dasa liyA / bhagavAna mahAvIra para isakA bhI koI prabhAva nahIM par3A / nAga kA krodha aura bhI bar3ha gayA aura usane phira do bAra bhagavAna mahAvIra ko DasA / yaha bhI vyartha gyaa| tabhI usane dekhA ki bhagavAna mahAvIra ke aMgUThe se rakta ke sthAna para dUdha kI dhAra ! hI jA rahI hai| apanI asaphalatA se bhramita-sA huA nAga vicAra karane lgaa| usake krodha kA sthAna le liyaa| bhagavAna mahAvIra ne dekhA ki nAgarAja ko udbodhana dene kA avasara A gayA hai| zAMta-gambhIra svara meM bole - " caMDakauzika ! samajho ! zAMta ho jAo aura apane pUrvajanma ko yAda kro| krodha kA zamana kro| " matijJAna (pAriNAmikI buddhi ) bhagavAna mahAvIra se nAga kI dRSTi milI to usake mana meM eka apUrva zAnti phaila gii| vaha vicAroM meM gaharA kho gayA / caNDakauzika zabda use paricita - sA lgaa| use jAtismaraNa jJAna utpanna 5 ho gyaa| pUrva jIvana kI ghaTanAe~ eka-eka kara usakI smRti meM ubharane lagIM phra ( 291 ) 5 5 5 55 5 5 5 5 5 5 5 5 565 55 5 595555 Mati-jnana (Parinamiki Buddhi)

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)) ) ) ) ) ) ) ) ) ) ) ) ) kakakakakakakakakakakakakakakakakakakakakaka ) 05555555555555 5 44 Wan do janma pahale vaha eka tejasvI zramaNa thaa| eka-eka mAsa kA upavAsa karake rUkhe-sUkhe / 9 bhojana se pAraNA karatA thaa| eka bAra mAsakhamaNa kA pAraNA karane ke lie bhikSATana ko jA rahA - thaa| usakA ziSya bhI pIche-pIche cala rahA thaa| usake pA~va se dabakara eka choTA meMDhaka bhara gyaa| OM guru ko isakA bhAna nahIM huA kintu ziSya ne dekha liyaa| yaha socakara ki guru ko isakA AbhAsa nahIM hai ziSya ne vinayapUrvaka kahA-"gurudeva ! Apake pA~va ke nIce anajAne hI eka meMDhaka A gayA hai aura usakI virAdhanA ho gii| kRpayA prAyazcitta kara liijie|'' guru ko ziSya kI bAta apriya lgii| usane ziSya ko jhir3aka diyaa| ziSya yaha socakara cupa ho gayA ki mArga meM calate-calate mujhe aisA nahIM kahanA cAhie thaa| ma donoM apane sthAna para lauTa aae| saMdhyA ko jaba pratikramaNa kA samaya huA to ucita avasara jAna ziSya ne punaH vahI bAta dohraaii| guru krodha se pAgala ho gayA aura ziSya ko mArane daudd'aa| upAzraya meM aMdherA thaa| gurujI eka khaMbhe meM TakarAe aura gira pdd'e| unakA sira phaTa gayA aura tatkAla mRtyu ho gii| krodha ke ugra pariNAmoM meM hI marakara ve jyotiSka deva bne| jyotiSka deva kA AyuSya pUrNa kara vaha kanakakhala Azrama ke kulapati ke putrarUpa meM jnmaa| usakA nAma kauzika rakhA gyaa| ugra svabhAvI hone ke kAraNa sabhI use caNDakauzika kahane lge| eka bAra Azrama ke udyAna meM zvetAmbI nagarI ke kucha kizora ghUmane aae| raMga-viraMge phUloM ko hai dekha ve tor3ane lge| caNDakauzika ne unheM manA kiyaa| bAlaka rAja-parivAra ke the, berokaToka manamAnI karate rhe| sAtha hI ve caNDakauzika ko dhamakI bhI dene lge| taba caNDakauzika ke Aga-babUlA ho gayA aura hAtha meM kulhAr3I lie unheM mArane ke liye daudd'aa| capala bAlaka aura taruNa to bhAga gae, bUr3hA caNDakauzika daur3atA huA eka gahare gaDDhe meM gira pdd'aa| kulhAr3I se svayaM ke hI sira meM coTa lagI aura khUna bahane lgaa| krodha ke ugra pariNAmoM meM marakara isa janma __ meM dRSTiviSa nAga bnaa| pichale do janmoM ke citra nAgarAja kI smRti meM ubharane lage aura use ugra krodha ke kaTu phaloM kA AbhAsa huaa| usakA hRdaya pazcAttApa se pighalane lgaa| usakI aMtazcetanA jAga gii| mana zAnta ho gyaa| usane zAMta mUrti bhagavAna mahAvIra ke caraNoM kA sparza kiyA aura mana hI manaka saMkalpa kiyA-"prabhu ! aba maiM jIvanabhara kisI kI ora dRSTi uThAkara nahIM dekhUgA, na kucha khAU~gA, na piiuuNgaa|'' aura zAMta huA vaha nAga apane bila meM mu~ha DAla nizcala ho par3A rhaa| dUsare dina gvAloM ne dUra se dekhA, mahAzramaNa to nAga kI bA~bI ke nikaTa dhyAnastha khar3e haiN| Azcaryacakita ho ve kucha nikaTa aae| jhAMkakara dekhA to nAga baoNbI meM muMha diye zAMta par3Afa dikhAI diyaa| bhIr3a ekatra ho gii| kucha logoM ne lakar3I, patthara pheMke to bUr3hoM ne kahA"nAga devatA hai, mAranA nhiiN| pUjA kro|" to logoM ne dUdha, khIra Adi lAkara car3hAnA, AraMbha kara diyaa| isa bIca nAga zAMta ho sabhI kucha sahatA rhaa| nizcala par3A rhaa| khIra Adika kI gaMdha se cIMTiyoM ke jhuMDa A gae aura nAga ke zarIra ko bhI kATane lge| pUrva jIvana ke zrI nandIsUtra ( 292 ) Shri Nandisutra ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) maWan ma Udha

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Wan Wan 55555 69Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ALELE LEHREEEEEE55555555550 duSkRtyoM ke pApa ko dhone kA saMkalpa lie vaha nAga pandraha dina taka sabhI kucha samabhAva se sahana karatA rahA, jaba taka usakA zarIra chalanI nahIM ho gayA aura prANAnta nahIM ho gyaa| caNDakauzika ma kA punarjanma sahanAra nAmaka devaloka meM huaa| pAriNAmikI buddhi ke bala se nAga ne apanA janmanI sudhAra liyaa| (20) gaiMDA-eka vyakti ne muniyoM kA dharmopadeza sunakara apanI yuvAvasthA meM zrAvaka vrata dhAraNa kie kintu unakA ThIka se pAlana nahIM kara skaa| kucha samaya bAda vaha rogagrasta ho gayA aura apane bhaMga kie vratoM kI AlocanA karane se pahale hI mara gyaa| dharma se patita hone ke phalasvarUpaka agale janma meM eka jaMgala meM vaha gaiMDe ke rUpa meM utpanna huaa| krUra svabhAva ke kAraNa vaha jaMgala ke anya jIvoM ko mAratA aura yadi koI manuSya udhara AtA to use bhI mAra DAlatA thaa| eka bAra kucha muni usa jaMgala se jA rahe the| gaiMDe ne jyoM hI unheM dekhA krodha se grasta hotI mArane daudd'aa| muniyoM ke tapoteja tathA ahiMsaka vRtti ke prabhAva se gaiMDA una taka nahIM pahuMca paayaa| apane uddezya meM asaphala hone se vaha vicAra meM par3a gayA aura apane zaktihIna ho jAne kA kAraNa khojane lgaa| dhIre-dhIre usakA krodha zAnta ho gyaa| jJAnAvaraNIya karmoM ke kSayopazama ke pariNAma svarUpa use jAtismaraNa jJAna utpanna huaa| apane pUrvabhava ko jAnakara use bahuta glAnika huii| pazcAttApa huaa| usane usI samaya anazana kara liyA aura zubha vicAroM meM lIna ho gyaa| AyuSya pUrI hone para usane devaloka meM janma liyaa| ___pAriNAmikI buddhi ke kAraNa gaiMDe ne apanA bigar3A huA jIvana sudhAra liyaa| 16. Charanahat (The kicked one)--In a city ruled a young king 55 Considering him to be immature, some young individuals came to him and in order to gain favours, advised him--"Sire, you are young, therefore you should appoint only young men to direct the affairs off the state. Being energetic and able, such persons will successfully handle the administration." The elderly persons can hardly do any i thing efficiently and properly due to their physical weakness." Although the king was young, he was very intelligent. In order to test the wisdom of these young people he put before them as question-"How should I punish someone who kicks at my head with his feet?" The young people were ready with a reply--"He should be cut toi pieces." Now the king put the same question before his elderly and fi experienced ministers, they pondered over the question and replied"Sire, you should shower your affection and gifts on him." matijJAna ( pAriNAmikI buddhi) Mati-jnana (Parinamiki Buddhi 545555555555 5555555550 AU La

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ESSFTing Ting F%%%%%%%%%%%Ting Ting s Ru Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF 555655554455455565 95 419 46959695654545454 LA LA LA LA LA LEO The young men turned red with anger. The king pacified them and asked the ministers to explain their statement. One of the elderly ministers stood up and said--"Sire, who else but your infant son can possibly kick you in your head? The playful activities of an infant ! prince are rewarded with love and gifts, not punishment." This explanation from the elders made the youth ashamed at their ignorance. The happy king rewarded the elderly ministers. He said to 46 the young men--"In the affairs of the state energy is not the only requirement; intelligence and experience are also needed." The elders satisfied the king with their parinamiki buddhi. 17. Anvala--A potter made an anvala (a citrus fruit) with yellow sand. Considering a person to be ignorant, he tried to sell the anvala and gave it in his hand. Taking the fruit in his hand the man thought--"It looks to be anvala but it is very hard. And this is not the 195 season for this fruit." With the help of his parinamiki buddhi he 96 understood that it was just a model. He threw it on the ground and was not caught in the trap. 18. The Bead--In a jungle lived a gem bearing snake. During the i night it slithered up a tree and fed on the chics of birds. Once when it si was slithering up the tree it lost balance and fell from the tree. During this fall its gem got stuck into the branches of the tree. 45 Exactly under the tree was a well. Due to the radiant reflection of the gem the water in the well started appearing red. In the morning a S1 boy came there while playing around. With curiosity he looked into the well and found the water red. When he returned home he told his father about a well with red water and brought along his father to s show the strange water. The father was experienced and was 6 endowed with parinamiki buddhi. Wen he looked into the well, he at S once understood that the red color of the water was just due to the reflection of some shining red thing. He climbed the tree and after 45 searching found the radiant gem and brought it home. 19. The serpent-After his first monsoon stay at Asthik village Shraman Bhagavan Mahavir left for Shvetambika city. On the way were South Vachal and North Vachal areas. There were two ways to reach North Vachal; one was roundabout and the other, passing 4 through the Kanak Khal Ashram. This hermitage was once full off 635Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $555ssss zrI nandIsUtra (388) Shri Nandisutra Ting Ting Jin 5594595596555 595 5455 454 45 46 47 4F LF 45 45

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WWW-WWW WHY 3 122151 21 31 31 31 ann an si at S 4946 45 F5FFFTing ss ssssTing Ting Ting Ting Ting Ting Ting Ting Ting Ban FS%%%%%%%% 55 greenery but desolate now. Mahavir chose this forlorn and difficult 5 path. When he was about to step on that path, some cowherds 45 shouted-"O ascetic! stop. Do not go that way. It is a dangerous trail. 5. There is a terrible black serpent that has poison in its eyes. Its 5 poisonous hissing destroys even plants. Take the other trail not this." 5 Mahavir heard this panicky call of the cowherds but with a smile 51 he raised his open palm in assurance and stepped ahead. Walking firmly he arrived near the snake-hole. Close to the snake-hole was a dilapidated temple. Mahavir stood in meditation in the kayotsarga posture in the shade of this temple. After sometime the giant black serpent came out of its hole 5 hissing fiercely. It had set its eyes on a human being after a long time. The man was standing firm and fearless with closed eyes. The serpent was surprised. It looked at Mahavir with its poisonous red eyes. Like flames from a ball of fire its poisonous eyes emitted waves 4 of venom. It hissed awesomely. But all this had no effect on Mahavir. Many a times it attacked Mahavir with its poisonous gaze but Mahavir was still unmoved. 4 This failure infuriated the serpent. Slithering ahead it sank its 45 fangs in Mahavir's toe and injected all the venom. Even this had no effect on Mahavir. This added fuel to the fire and the serpent bit Mahavir twice again. Even this was wasted. Suddenly the serpent 5 saw that from the spots where it had bitten, instead of blood, milk was oozing out. Confused by his failure, the serpent was lost in its thoughts. Fear K replaced its anger. Mahavir decided that it was time to preach the 5 serpent. He uttered in his deep and serene voice--"O 4 Chandakaushik, open your inner eyes. Be calm and remember your 51 past life. Rise above the anger." When the serpent met Mahavir's gaze it felt as if a wave of peace 5 had engulfed it. It was lost deep in its thoughts. The address-- 41 57 Chandakaushik appeared to be known to him. It entered the state of Jati-smaran jnana. Incidents of its past births surfaced45 Two births before he was a shraman ascetic. He used to do month 4 4 long fasts and eat only dry food. Once he was going to collect alms for 95 454 455 Wan matijJAna (pAriNAmikI buddhi) (284) Mati.jnana (Parinamiki Buddhi) 55 Zhong Bu Bu Ling Sui Sui Sui Sui Nan Shen Ling Bu Bu Bu Bu Bu Gong Sui Sui Sui Sui Sui Yu Ling Sui Sui Sui Sui Sui Sui %%%%Sui De

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455 his breakfast. A disciple was following him. A small frog got crushed under his feet and he was unaware of this. The disciple saw this and humbly said "Master, it seems that a frog has been crushed under your feet inadvertently. Please do atonement." He found the comment unpleasant and reprimanded the disciple. 55 55 45 55 56 55555555555555666667 66 655555555555550 Wan 55 The disciple remained silent, thinking that he should not have passed any comment while walking. They returned to their place of stay. In the evening when it was time for doing pratikraman, considering it to be the proper time, the disciple once again conveyed his advise. The guru turned mad with anger and rushed to hit the disciple. It was dark in the upashraya. The guru collided with a pillar and fell. His skull was fractured and he died on the spot. As he died with anger filled attitude he reincarnated as a Jyotishk god. - Completing his life-span as a god he reincarnated as the son of the rector of the Kanak Khal hermitage. He was named Kaushik. As he was extremely angry by nature, every one started calling him Chandakaushik. Once some boys from Shvetambi city came to visit the hermitage garden. While roaming around they started plucking the colourful and pretty flowers. Chandakaushik warned them not to do so but, as they belonged to the royal family, they did not care for what he said. They even misbehaved with Chandakaushik. He got infuriated, picked up an axe and ran after the boys. The quick and agile boys evaded him and ran away. Chandakaushik chased them but slipped and fell into a ditch. He was injured by the axe and bled to death. Due to extreme anger at the time of death he reincarnated as a giant serpent with venomous gaze. The incidents of last two births flashed in the memory of the serpent and it realized about the consequences of extreme anger. The feeling of repentance melted its heart. Its inner self became awake. Its mind became tranquil. It touched the pious feet of Bhagavan Mahavir and resolved silently-"Prabhu, since this moment I will never look at anyone all my life. I will not eat anything. I will not drink also." And the now peaceful serpent put its mouth in the hole and lay still. 45 Wan Next day the cowherds looked curiously from a distance. They saw the great shraman standing in meditation near the snake-hole. Slowly they came near and saw that the serpent was lying nearby 5 zrI nandIsUtra ( 296 ) Shri Nandisutra 55555555555555555 555555 5 5 5 5 5 N IN 45 5 5 5 5 5 5 5 5 6 4 F S S IN 6 5 6 5 5 5 5 5 5555555 5 55 5 5 ! 55 45 Wan

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IEEEEE E%%%%%%%%%%$55555555555Zhong $$ $ $ $ $ $ 4ATing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting with its mouth in the hole. A crowd gathered. When some of them 4 started throwing stones and pieces of wood, the elders said--"No, this 4 51 is a serpent god. do not kill but worship." People started worshipping 4 9 the snake god by offering milk and sweets. The serpent tolerated all 55 this and remained immobile. Swarms of ants were attracted by the smell of sweets and milk. They started stinging the serpent. With the 5 resolve to cleanse its soul of the sins of the earlier births, the serpent 45 tolerated all these afflictions with equanimity for fifteen days. By i then his body was almost completely perforated and it died. 51 Chandakaushik reincarnated as a god in the Sahasrar Kalp. With the si help of parinamiki buddhi the serpent got an excellent rebirth. 20. The rhinocerous-After listening to the sermons of ascetics 4 a man accepted the shravak vows but could not properly observes them. Later he fell sick and died before atoning for the sins. As a consequence of this fall from the religious conduct he reincarnated as a rhinocerous in a jungle. Because of his cruel nature it killed other 4 animals in the jungle. If any human being happened to come into si that jungle it killed them as well. Once some ascetics were passing through that jungle. The moment the rhino saw them it rushed to kill. The aura of their penance and attitude of ahimsa did not allow him to reach them. 4 Failure in his desired act forced him to think about the reasons of this weakness. Gradually his anger was pacified. As a consequence of destruction and suppression of the knowledge veiling karmas he acquired Jati-smaran jnana. Knowing about his earlier birth he was 15 filled with self reproach. He started repenting, resolved to fast till 15 death and indulged in pious thoughts. When he died he reincarnated as a god. With the help of parinamiki buddhi the rhino recovered from his fall. (21) stUMpa-bhedana-rAjA theNika ke putroM meM kuNika aura vihallakumAra bhI the| rAjA zreNika ne apane jIvanakAla meM hI secanaka hAthI aura vaGkacUDa hAra donoM vihallakumAra ko de diye the| tathA kUNika magadha kA rAjA bana gayA thaa| vihallakumAra pratidina apanI rAniyoM ke sAtha hAthI para baiThakara jalakrIr3A ke lie gaMgA-taTa para jAtA thaa| secanaka hAthI rAniyoM ko apanI sUMr3a para uThAkara aneka prakAra se unakA hai manoraMjana karatA thaa| janatA vihallakumAra tathA unakI rAniyoM kI sarAhanA karatI thI aura carcA, ma karatI thI ki rAjya-lakSmI kA saccA upabhoga to vihallakumAra hI karatA hai| F5F55sTing Ting Ting Ting Ting Ting Ting 4 Afart ( ufunfairs ( 2819 ) Mati-jnana (Parinamiki Buddhi) 45 Xiang Ya Ya Ya Ya Ya Ya Ya Ling Sui Sui Bu Bu Bu Nan Nan Nan Nan %%%%%%%%%%%%%%%%

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFF % 94544EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEHA rAjA kRNika kI rAnI padmAvatI ke mana meM yaha saba sunakara IrSyA kI jalana utpanna ho gii| usane apane pati se kahA-"yadi secanaka hAthI aura vaha prasiddha hAra mere pAsa nahIM hai to maiM * nAmamAtra kI hI rAnI huuN| Apa mujhe ye donoM vastue~ lAkara diijiye|" kUNika ne pahale to ina // bAtoM para dhyAna nahIM diyA, para rAnI ke bAra-bAra Agraha karane para donoM vastue~ lAne ko tatpara Wan huaa| usane vihallakumAra se donoM vastue~ dene ko khaa| vihallakumAra ne uttara diyA-"yadi Apa ye donoM vastue~ lenA hI cAhate haiM to Apako rAjya meM mujhe merA hissA denA pdd'egaa|" kUNika 5 isake lie taiyAra nahIM thA ataH usane balapUrvaka donoM vastue~ lene kA vicAra kiyaa| vihalla ko OM isa bAta kA patA calA to vaha apane parivAra sahita secanaka hAthI va vaGkacUDa hAra lekara apane nAnA rAjA (ceTaka) ceDA ke pAsa vizAlA nagarI ko calA gyaa| vihallakumAra ke isa vyavahAra para rAjA kUNika ko bahuta krodha aayaa| usane rAjA ceDA ke // pAsa dUta bhejakara kahalAyA-"rAjya kI sabhI zreSTha vastue~ rAjA kI saMpatti hotI haiM ataH ve hAra tathA secanaka hAthI sahita vihallakumAra ko parivAra sahita vApasa bhijavA deM anyathA yuddha ke ke lie taiyAra ho jaaeN|" rAjA ceTaka bhI koI sAmAnya sAmanta nahIM the| ve bhI mahAna yoddhA va nyAya ke pakSadhara the| 9 unhoMne dUta ke hAtha uttara bhijavAyA-"jisa prakAra kUNika merA dohitA hai usI prakAra vihallakumAra bhii| vihalla ko rAjA zreNika ne apane jIvanakAla meM ye donoM vastue~ pradAna kI OM thiiN| isa kAraNa ve usI kI haiN| phira bhI yadi kUNika unheM lenA cAhatA hai to use apanA AdhA rAjya vihalla ko denA hogaa| vaisA na kara yadi vaha yuddha hI cAhatA hai to maiM bhI yuddha ke lie taiyAra huuN|" dUta ne rAjA ceDA kA uttara zabdazaH kUNika ko sunA diyaa| kUNika ke krodha kA koI pAra OM nahIM rhaa| vaha apane kAlakumAra Adi anya bhAiyoM tathA vizAla senA lekara vizAlA nagarI kI + ora kUca kara diyaa| rAjA ceDA bhI apane sahayogI anya aneka gaNa-rAjAoM ko sAtha le kUNika kA sAmanA karane ke lie yuddha-sthala kI ora bar3ha gyaa| anta meM donoM pakSoM meM bhISaNa yuddha huA aura lAkhoM vyakti kAla ke grAsa bana ge| isa yuddha * meM rAjA ceDA hAra gyaa| vaha bacI huI senA sahita vizAlA nagarI meM calA AyA aura nagarI ke OM vizAla parakoTe ke sabhI dvAra banda kara liye| kUNika ne kaI sthAnoM se parakoTe ko tor3a nagara meM + praveza karane kI ceSTA kI para use saphalatA nahIM milii| isI bIca AkAzavANI huI-"yadi kUlabAlaka nAma kA sAdhu mAgadhikA vezyA ke moha jAla meM pha~se, taba vaha jo upAya batAye Wan usa anusAra kUNika vizAlA nagarI kA parakoTA dhvasta kara nagara para apanA adhikAra kara sakatA hai|" yaha AkAzavANI suna kUNika Azcaryacakita huaa| phira bhI usa para vizvAsa kara kUNika ne tatkAla rAja-sevakoM ko mAgadhikA gaNikA kI khoja karane kI AjJA dii| guptacaroM ne mAgadhikA zrI nandIsUtra ( 298 ) Shri Nandisutra $5Sui Sui Sui Sui Sui Sui Mo Sui 5Sui Sui Sui Bu Bu Bu Bu Bu Bu Bu Bu Wei %%%%%Sui %Yu 5Sui Zhong $5555555555555555Sui Ya Ya Ya Ya Ya Ya 555555555555555Ya Ya Ya Ya Ya

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C3FFLe Ting Ting Ting Ting Ting Ting Ting FWan Le Le Bao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting STing Ting Ting Ting MLEELEASESSESSES9554550 ko khoja liyaa| mAgadhikA ke Ane para rAjA ne use sArI yojanA batAI aura vaha tatkAla ma rAjAjJAnusAra kUlabAlaka muni kI khoja meM nikala gii| kUlabAlaka eka atIva krodhI prakRti kA aura duSTa-buddhi zramaNa thaa| jaba vaha apane guru ke ke sAtha rahatA thA to unake kahe vacanoM kA galata artha lagAkara una para krodha karatA rahatA thaa| eka bAra vaha apane guru ke sAtha kisI pahAr3I mArga para cala rahA thA ki kisI bAta para krodha Ate ke hI usane gurujI ko mArane ke lie eka bhArI-bharakama caTTAna pIche se unakI ora lur3hakA dii| ma apanI ora patthara Ate dekha guru usase bacane ke lie mArga se haTa ge| ziSya ke aise ghRNita kArya para ve kupita ho gae aura zApa diyA-"duSTa ! tU kitanA nIca hai, kisI ko mAra DAlane OM jaisA kArya bhI tU kara sakatA hai| jA ! terA patana kisI strI ke kAraNa hogaa|" guru ke vacanoM ke viruddha calanA aura unheM jhUThA siddha karane kA prayatna karanA to kUlabAlaka kA jaisA svabhAva hI thaa| guru kI isa bAta ko bhI jhUThA siddha karane ke lie vaha eka nirjana ke pradeza meM calA gyaa| vahIM eka nadI ke kinAre dhyAnastha ho vaha tapasyA karane meM juTa gyaa| AhAra * ke lie bhI kabhI gA~va meM nahIM jaataa| saMyogavaza kabhI koI yAtrI usa ora nikala AtA to usI + se kucha AhAra prApta kara apanA jIvana nirvAha kara letA thaa| eka bAra nadI meM jora se bAr3ha + aaii| kUlabAlaka ko usameM baha jAne kA bhaya lagA, kintu usakI ugra tapasyA kA prabhAva aisA huA ki nadI kA vahAva dUsarI ora svataH mur3a gyaa| isI Azcaryajanaka ghaTanA ke kAraNa loga fa use kUlabAlaka nAma se pukArane lge| mAgadhikA vezyA ne pahale to kUlabAlaka ke sthAna kA patA lagAyA aura taba vaha eka DhoMgI zrAvikA kA rUpa dharakara usI nadI ke nikaTa rahane lgii| apanI sevA-bhakti ke dvArA usane kUlabAlaka ko prabhAvita kiyA aura AhAra lene kA Agraha kiyaa| jaba vaha sAdhu bhikSA lene ke mAgadhikA ke sthAna para gayA to usane AhAra meM virecaka auSadhi milA dii| sAdhu ko atisAra Wan kI vyAdhi laga gii| bImArI kI hAlata meM vezyA usakI sevA-suzrUSA karane lgii| vezyA ke 5 nirantara sparza se sAdhu kA mana vicalita ho gyaa| sAdhu kI yaha manaHsthiti apane anukUla jAnakara vezyA use rAjA kUNika ke pAsa le gii| kUNika ne kUlabAlaka muni ko prasanna karake pUchA-"vizAlA nagarI kA yaha dRr3ha aura vizAla parakoTA kaise tor3A jA sakatA hai isakA upAya batAie?" kUlabAlaka muni ne kucha socakara uttara diyA-"mahArAja ! maiM naimittika kA veza dharakara nagara OM meM praveza kruuNgaa| ucita avasara para maiM parakoTe para se sapheda vastra hilAkara saMketa duuNgaa| jaise hI Apako saMketa mile Apa apanI senA lekara kucha dUra pIche kI ora haTa jaaiyegaa| jisase logoM ko merI bAta kA vizvAsa ho jaayegaa|" kUNika ke hA~ kahane para vaha naimittika kA veza dharakara saralatA se vizAlA nagarI meM praveza # kara gyaa| eka naimittika ko AyA dekha nagara ke pratiSThita vyakti usake pAsa Ae aura pUchA $Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$Ting Ting Ting $$$$ $$ $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ma matijJAna (pAriNAmikI buddhi) Bu Zhu Bu Bu Bu Bu Bu Sui Sui Sui Sui %% ( 299 ) %%% %% Mati-jnana (Parinamiki Buddhi)Wan % %%%%%%%$ $ $

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$$ $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFF 555555555555555555Sui $$$$$$$$$$$$$ $$ $ "mahArAja ! rAjA kRNika ne hamArI nagarI ko ghera liyA hai| isa saMkaTa se ubarane kA koI upAya + btaaie|" kUlabAlaka ne apane vidyAbala se pahale hI jAna liyA thA ki nagarI meM jo stUpa banA hai huA hai usake prabhAva se parakoTA abhedya banA rahatA hai| stUpa dharAzAyI ho jAne para parakoTA ma AsAnI se bhedA jA skegaa| ataH usane chalapUrvaka nagaravAsiyoM se kahA-"bandhuo ! tumhArI nagarI meM usa sthAna para jo stUpa vidyamAna hai vahI isa saMkaTa kA mUla hai| vaha stUpa jaba taka nahIM ja + girA diyA jAtA taba taka tumheM isa saMkaTa se mukti nahIM mila sktii| ise girA doge to kUNika OM vApasa lauTa jaaegaa|" * sarala prakRti nAgarika naimittika ke kapaTa jAla meM pha~sa ge| unhoMne stUpa tor3anA AraMbha kara U diyaa| kAryArambha kara naimittika kisI bahAne parakoTe para jA pahuMcA aura sapheda vastra hilAkara ke saMketa diyaa| kUNika pUrva yojanAnusAra senA sahita pIche haTane lgaa| naimittika ne nagaravAsiyoM ke vizvAsa ko dRr3ha karane ke lie batAyA-"dekho stUpa tor3anA AraMbha hone ke sAtha hI kUNika kI Wan senAe~ pIche haTane lagI haiN|" nagaravAsiyoM ko yaha dekha naimittika kI bAta para parNa vizvAsa ho gayA aura ve bar3e utsAha se stUpa tor3ane laga gye| kucha hI samaya meM stUpa dharAzAyI ho gyaa| stUpa ke apane sthAna se haTate hI usakA divya prabhAva bhI samApta ho gyaa| kUNika to isI kI rAha kapha dekha rahA thaa| usane tatkAla senAe~ Age bar3hAIM aura parakoTe ko tor3akara vizAlA para apanA adhikAra kara liyaa| vezyA ne apanI pAriNAmikI buddhi se kUlabAlaka ko bhraSTa kiyA aura OM kUlabAlaka ne apanI pAriNAmikI buddhi kA durupayoga kara vaizAlI kA stUpa-bhedana krvaayaa| isa prakAra azruta nizrita matijJAna kA varNana pUrNa huaa| 21. Breaking of the dome-Princes Kunik and Vihalla were among the sons of king Shrenik. During his life time king Shrenik had given the Sechanak elephant and Vankchud necklace to Vihalla, and Kunik had become the king of Magadh. Vihalla used to go every day to the banks of the Ganges with his wives, riding Sechanak elephant. The elephant playfully lifted the queens with its trunk and entertained them. The public praised Vihalla and his queens and commented that it was Vihalla who truly enjoyed the royal wealth. King Kunik's wife, queen Padmavati, burned with jealousy when she heard all this. She said to her husband--"As long as I do not own 4 41 Sechanak elephant and Vankchud necklace, I am queen only for y namesake. You should get these for me." At first Kunik did not pay ! any attention. But with continued nagging from his wife he at last agreed to get them for her. He asked Vihalla to give the two things. 4 Vihalla replied "If you want to have the two things you will have to Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 46 - // zrI nandIsUtra ( 300 ) Shri Nandisutra

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NIC LE LE LE LE LE LE LE LE LE LE LE LE LE 55550 share your kingdom with me." Kunik was not prepared for this therefore he decided to use force. When Vihalla came to know of this he took his family, the necklace and Sechanak elephant and went to his maternal grand father, king Cheda (Chetak) in Vaishali city. 55555555555555555555555555555555555555 Wan Wan Wan This act of Vihalla infuriated king Kunik. He sent a messenger to king Cheda with a message-"All the best things in a state rightfully belong to the king. Therefore please arrange to return prince Vihalla and his family with Sechanak elephant and Vankchud necklace. If not, be prepared to face war." King Chetak was not some minor ruler. He was also a great warrior and favoured justice. He sent his reply with the same messenger-"As Kunik is my grandson so is Vihalla. King Shrenik had given these two things to Vihalla during his life time. Therefore, they rightfully belong to him. Still, if Kunik wants these things he will have to give half his kingdom to Vihalla. If he disagrees and wants a war I am ready." The messenger repeated the words of king Cheda before Kunik whose anger saw no bounds. He at once marched for Vaishali with his large army and brothers including Kaal Kumar. King Cheda also, with his associate kings and many heads of republics, marched towards the battle field to face Kunik. The two armies clashed and in the ensuing battle hundreds of thousands died. King Cheda was defeated in this war. With his remaining army he retreated into the fortified Vaishali city and closed all the gates in the immense city wall. Kunik tried to breach the wall at many places to enter the city but did not succeed. During these efforts one day there was a divine pronouncement-"When ascetic Koolbalak is beguiled by courtesan Magadhika and tells the way to breach the walls Kunik should follow the method and then only he can conquer Vaishali." Kunik was astonished at this divine pronouncement. Still, he believed it and ordered for the search of courtesan Magadhika. His spies soon traced Magadhika's whereabouts. When the courtesan came, the king explained her his plan. According to the king's order she at once went in search of ascetic Koolbalak. matijJAna ( pAriNAmikI buddhi ) ( 301 ) 5555555555555555555555555555555 Mati-jnana (Parinamiki Buddhi) 655555555555555555555555555 Wan

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Duan Dui Duan Wen Duan Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Jin Lue Di Koolbalak was an extremely short tempered and evil ascetic. When he lived with his guru he always misinterpreted what his guru 5 said and quarrelled with him. One day he was going along with his 5 2 guru on a hilly track when he got angry with his guru on some point. S At once, in order to kill his guru, he pushed a large rock from behind y the old man. When the guru saw the boulder coming at him he 5 evaded it and saved himself. This despicable act of the disciple S angered the guru and he cursed and cast a spell--"Scoundrel! You are i so mean that you can resort to killing some one. Go! I curse you that 4 a woman will be the cause of your downfall." It was the second nature of Koolbalak to go against the words of his guru and try to prove him wrong. In order to prove even these words of 5 the guru wrong, he went at a desolate place and started meditation on 55 y the banks of a river. He did not even go into the village to beg food. He 4 4 lived on any food provided by any passerby, if at all there was such an opportunity. Once the river was in spate. Koolbalak was afraid that he would be swept away. But the effect of his harsh penance was such 45 that the river changed its bed on its own. It was this astonishing events 4 that gave him his popular name Koolbalak. First of all Magadhika found out about the place where Koolbalak 15 lived. After that she disguised herself as a shravika and started 4 living near the river. She impressed Koolbalak with her devotion and 41 \ services and requested him to accept food from her. When the ascetic 4 came to her cottage for food she mixed some strong purgative in the food and served. The ascetic got acute dysentery. During his sickness LE the courtesan nursed him. With constant touch of the female body the ascetic was drawn towards her. Finding him in a mental state that yi suited her purpose Magadhika brought him to king Kunik. Kunik first pleased the ascetic with his devout behaviour and then 16 asked.--"Great ascetic, please show me the way to breach this 45 immense and surrounding wall around Vaishali." Koolbalak thought for sometime and then replied--"King, I will 4 4 disguise myself as an augur and enter the city. At the proper time I ! will give a message by furling a white flag from the parapet. As soon as you see this flag you should retreat a short distance with your 55 army. This will infuse confidence for me in the minds of the citizens. 45 Gong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 6Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Ting Ting Ting 45 OM zrI nandIsUtra %%% Bu Bu Bu Bu ( 307 ) Huo Chang Tong %%% Shri Nandisutra 46 %%%%% %% %% Bu %%%%%

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SSSS FFFFTing Ting Ting Ting Ting FSJi Ting Ting Qi Ting %s%5Ming Lu Qi Duan Qi SSSSSSTing Ting Ting Ting Ting Ting Ting ELEKELELELELELELELE LEWE LE LE LG LELLE 55454 45454545454 After Kunik agreed, Koolbalak disguised himself as an augur and easily entered the city. Seeing an augur the prominent citizens of 4 Vaishali approached him and asked--"Sir, king Kunik has surrounded our city. Please tell us how to come out of this 1 predicament." Koolbalak, with the help of his special powers and > knowledge, already knew that the stupa (a dome shaped religious structure) at the center of the city cast a protective shield on the walls. The moment the stupa was demolished the wall could be y breached easily. As such, he said to the citizens of Vaishali 4 deceitfully--"Brothers, the stupa at the center of the city is the root cause of this problem. As long as that stupa is not demolished you cannot be freed from this trouble. When you demolish it Kunik will retreat on his own." The simple and ignorant citizens were caught in the ascetics trap. They started demolishing the stupa. Getting this work started Koolbalak went to the parapet on some pretext and raised a white flag. Following the plan Kunik started retreating with his army. 4 4 When the citizens saw this, they believed what the augur had said 5 and resumed the demolition work with renewed enthusiasm. Soon the stupa was completely demolished and with it ended the divine protection. Kunik was waiting for this moment. He at once launched his attack and breaking the fortification conquered Vaishali. The 4 courtesan used her parinamiki buddhi to cause the downfall of the i i ascetic and Koolbalak misused his parinamiki buddhi to demolish the stupa. This concludes the description of ashrut nishrit mati-jnana. 4141414141414141454545454545454545454545454545454545454441451414141414 41CD 91 454545 55 $1915441 7565 $$$ $ LE Hfasirt ( uifunfuciales) ( 303 ) Mati-jnana (Parinamiki Buddhi) 45545454545454545454545454545454545454545454541

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LE C LC LE LE LC LC LE LECC E LC LC LC SN LC LE LC LC LC LE LE C C SSETTERTENT -R - A N . zrUtanizrita matijJAna SHRUT NISHRIT MATI-JNANA 53 : se kiM taM suyanissiyaM ? suyanissiyaM cauvvihaM paNNatta, taM jahA (1) uggahe, (2) IhA, (3) avAo, (4) dhaarnnaa| artha-prazna-yaha zrutanizrita matijJAna kyA hai ? uttara-zrutanizrita matijJAna cAra prakAra kA hai, yathA-(1) avagraha, (2) IhA, 4 (3) avAya, aura (4) dhaarnnaa| 53. Question-What is this shrut nishrit mati-jnana? Answer-Shrut nishrit mati-jnana is said to be of four 5 types---(1) Avagraha, (2) Iha, (3) Avaya, and (4) Dharana. vivecana-avagraha-jaina AgamoM meM upayoga ke do bheda batAe gae haiM-sAkAra upayoga tathA : OM anAkAra upyog| inheM hI jJAnopayoga tathA darzanopayoga bhI kahA hai| darzanopayoga jJAnopayoga kA ka pUrvabhAvI hai ataH yahA~ usakA ullekha bhI kiyA hai| kisI padArtha ke sAtha indriya tathA no-indriya ke (mana) Adi kA yathocita AMzika saMbaMdha hone para usake astitva ko arthAt sattA mAtra ko samajha ke pAne vAlA sAmAnya bodha ise darzana kahate haiN| isake tatkAla bAda manuSyatva, jIvatva, dravyatva Adi ma sAmAnyayukta vastu ko samajha pAne vAlA jJAna utpanna hotA hai| isI ko avagraha kahate haiN| sarala zabdoM meM vizeSya-vizeSaNa Adi kalpanAoM se rahita hone vAlA sAmAnya jJAna avagraha kahalAtA hai| IhA-avagraha ke pazcAt aura avAya se pUrva viSaya ke prati utpanna huI usa jJAnAtmaka (jAnane kI) ceSTA ko IhA kahate haiM, jo grahIta artha kI paryAlocanA kre| sAmAnya zabdoM meM avagraha dvArA OM grahaNa kie hue sAmAnya viSaya ko vizeSa rUpa se jAnane kI jijJAsA ko IhA kahate haiN|2 avagraha 9 meM sat va asat donoM prakAra ke viSaya kA grahaNa hotA hai| usakA vizleSaNa kara asat ko ka chor3akara sat ko grahaNa karane kA kArya IhA kA hai| avAya-IhA kriyA ke phalasvarUpa jo nirNaya hotA hai use avAya kahate haiN| nizcaya tathA nirNaya * avAya ke hI anya nAma haiM arthAt nizcayAtmaka athavA nirNayAtmaka jJAna ko avAya kahA jAtA hai| 4FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting <Page #372
PARSHIPM avagraha avAya kI sthiti zruta nizrita matijJAna dhAraNA IhA 20

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| 20. citra paricaya Illustration No. 20 zruta-nizrita matijJAna ke cAra bheda 1. avagraha-(udAharaNa) ghane jaMgala meM dUra khar3A vyakti bahuta dUra eka chAyA rUpa AkRti ko dekhatA hai| AkRti dekhakara use sAmAnya bodha hotA hai-kucha hai| 2. IhA-phira kucha dera dekhane ke bAda vaha vicAra karatA hai yaha kyA hai? kyA honA cAhie? 3. apAya-dUra kI chAyA AkRti adhika spaSTa hotI hai aura vaha socatA hai yaha sthUlakAya AkRti koI hAthI honA caahie| nirNaya kI yaha sthiti apAya hai| 4. dhAraNA-aba taka AkRti bilkula spaSTa ho cukI hai aura yaha nizcaya sthira ho gayA ki yaha hAthI hai| yaha sthira nirNaya dhAraNA hai| (sUtra 53 se 60 taka) Si wisFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ))))))))))))))))) )) FOUR TYPES OF SHRUT NISHRIT MATI-JNANA 1. Avagraha-(example) In a dense jungle a man sees a hazy shape from a distance. He gets aware of some presence only. 2. Tha--After looking at it for sometime he thinks-- What is this? What can it be? 3. Avaya--The hazy shape gets clearer, and he thinks this large shape should be an elephant. This state of arriving at some conclusion is avaya 4. Dharana--Now the shape is absolutely clear and it is certain that it is an elephant. This conclusive decision is dharana. (53-60) )))) ) ma 'mamamama 55 55 555 55555555 555555 5 5555555

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dhAraNA-nirNIta artha ko mastiSka meM sthira karanA, dhAraNa karane kA nAma dhAraNA hai| OM nizcaya alpakAla taka sthira rahatA hai phira dhyAna ba~Ta jAne se athavA viSayAntara se vaha lupta ho kajAtA hai| parantu usase aise saMskAra jama jAte haiM jinase bhaviSya meM nimitta kA saMyoga milane para E vaha nizcitta viSaya yAda ho jAtA hai| aise sthApita nizcaya ko bhI dhAraNA kahate haiN| dhAraNA ke jatIna stara batAe haiM (1) avicyuti-avAya meM kendrita upayoga se cyuta yA calita na honaa| athavA IhA dvArA prApta nizcaya para dRr3ha rhnaa| isa avicyuti dhAraNA kA adhikatama kAla antarmuhUrta hotA hai| chadmastha kA koI bhI upayoga antarmuhurta se adhika kAla taka eka viSaya para sthira nahIM rhtaa| (2) vAsanA-avicyuti se utpanna saMskAra jaba mana meM sthira ho jAte haiM to unheM vAsanA kahate * haiN| nizcaya yA dRr3ha rahanA jaba svabhAva bana jAe taba use vAsanA kaha sakate haiN| ye saMskAra saMkhyAta tathA asaMkhyAta kAla taka raha sakate haiN| (3) smRti-vAsanA utpanna ho jAne ke pazcAt jaba kisI padArtha ko dekhane se athavA kisI anya nimitta se saMskAra prabuddha hone ke phalasvarUpa jo jJAna utpanna hotA hai use smRti kahate haiN| zrutanizrita matijJAna ke ye cAroM bheda isI nizcita krama se hote haiN| arthAt sabase pahale ma avagraha phira IhA hotI hai| IhA ke bAda avAya hotA hai aura avAya ke bAda dhAraNA hotI hai| yaha paramparA eka-dUsare se sambaddha hai| Elaboration-Avagrah-In Jain Agams there are said to be two types of upayog (indulgence)--with form and formless. These two have also been called darshanopayog (indulgence in perception) and jnanopayog (indulgence in knowledge). Darshanopayog precedes jnanopayog; that is why it has also been mentioned here. To generally know about the existence of a thing through its required partial contact with sense organs and mind is called darshan or perception. Immediately after this is born the knowledge that understands the thing more specifically, recognizing if it is human, matter or something else. This is called avagrah. In simpler terms the simple knowledge devoid of any specific adjectives or other concepts is called avagrah. Iha--The effort, by way of analyzing the perceived information, Lito intelligently know the subject, that follows avagrah and 1. sa eva dRDhatamAvasthApanno dhaarnnaa|-vaadidev sUri pramANanaya tattvAlokAlaMkAra pari 2 zrutanizrita matijJAna (305 ) Shrutnishrit Mati-Jnana O55555555555555EO Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting

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355555555555555555555555555555555550 Wan Wan Wan 55555555555555566666666 Wan 5 precedes avaya is called tha. Generally speaking, the desire to know the superficially perceived subject during avagrah, in greater detail is called tha. During avagrah reality and unreality or true and false both are received. The process of analyzing that information, reject the unreal and accept the real is accomplished by iha. Avaya-The decision arrived at through the activity of iha is avaya. Decision and certainty are other names of avaya. means that the decisive or certain knowledge is called avaya. called only Dharana-To accept or absorb, into the mind or the memory, the so decided meaning is called dharana. A decision stays momentarily. It vanishes the moment the attention is diverted or the subject is changed. But it sticks into the memory as samskar (attitude, here the key that activates the specific memory) and surfaces when it is triggered by some coincidence. Such reality, firmly established into memory is also known as dharana. There are said to be three levels of dharana-- 1. Avichyuti-Not to be diverted from the indulgence directed to The maximum duration of this undivided dharana is antarmuhurt. This Any indulgence of a chhadmasth does not stick to one subject for more than antarmuhurt. 2. Vasana-When the knowledge acquired in the state of avichyuti is fixed into the memory as samskar it is called vasana. to be firm or to be decisive becomes a habit it may be called These samskars may last for countable or uncountable When vasana. period. avaya. In other words to be firm on the decision arrived at by tha. Wan 3. Smriti-After vasana is acquired, by seeing an object or by some other coincidence the knowledge surfacing as a consequence of profound samskar is known as smriti. These four categories of shrut nishrit mati-jnana occur essentially in this sequence. Which means that first of all avagrah comes into play, dharana. then comes iha, after iha comes avaya and after avaya comes This sequence is inter-related. zrI nandI sUtra ( 306 ) 5555555555555555555555 Shri Nandisutra 559555 5 5 5 5 5 5 5 5 5 5 5 5 55559 555 5 5 5 5 55 5 5 5 5 5 5445545! Wan Wan 55 $ 55 Wan Wan 57 Wan 47

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Zai AFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFTing Ting Ting Ting Ting Ting avagraha AVAGRAH 54 : se kiM taM uggahe? uggahe duvihe paNNatte, taM jahA-atthuggahe ya vaMjaNuggahe y| artha-prazna-yaha avagraha kitane prakAra kA hai ? uttara-avagraha do prakAra kA batAyA gayA hai-(1) arthAvagraha, aura (2) vyNjnaavgrh| 54. Question-What is this avagrah? Answer-Avagrah is said to be of two types(1) Arthavagrah, and (2) Vyanjanavagrah. vivecana-artha se abhiprAya hai vastu athavA drvy| tathA vyaMjana se abhiprAya hai paryAya (dravya kI avasthA vizeSa) tathA guNoM se| yadyapi sUtra meM prathama arthAvagraha tathA phira vyaMjanAvagraha kA ullekha hai, tathApi unakI utpatti kA krama isase ThIka viparIta hotA hai| pahale vyaMjanAvagraha hotA hai aura phira arthaavgrh| vyaMjana zabda kA artha hai jisake dvArA vyakta kiyA jAe athavA jo vyakta ho| usa vyakta kA grahaNa dravyendriyoM se tathA bhAvendriyoM se hotA hai| dravyendriyA~ audArika, vaikriya aura AhAraka zarIra ke "aMgopAGga nAmakarma" ke udaya se prApta hotI haiM tathA bhAvendriyA~ jJAnAvaraNIya aura darzanAvaraNIya karmoM ke kSayopazama se| sAtha hI ye donoM paraspara eka dUsare para nirbhara rahatI haiN| jisa zreNI ke jIvoM meM jitanI indriyA~ hotI haiM ve unake dvArA utanA hI jJAna prApta kara sakate hai haiN| udAharaNArtha ekendriya jIva kevala sparzana indriya dvArA hI avagraha kara sakatA hai| jabaki paMcendriya jIva pA~coM indriyoM se| yaha vyaMjanAvagraha darzanopayoga ke tatkAla pazcAt hotA hai| yaha mandagati athavA dhIre-dhIre hone vAlA hai, binA kisI pUrva abhyAsa ke sahaja hotA hai tathA kSayopazama kI maMdatA meM hotA hai| isakA kAla asaMkhyAta samaya hai| isake tIna aMga hote haiM(1) upakaraNendriya, (2) upakaraNendriya kA apane grAhya viSaya ke sAtha saMyoga, aura (3) viSaya se vyakta hone vAlA shbdaadi| vyaMjanAvagraha ke aMta meM arthAvagraha hotA hai arthAt vyaMjanAvagraha jaba paryAyoM tathA guNoM ko grahaNa kara letA hai taba una paryAyoM tathA guNoM para AdhArita usa dravya athavA vastu-vizeSa kA + apekSAkRta pUrNa kintu sAmAnya jJAna hotA hai| vyaMjanAvagraha kI apekSA arthAvagraha paTukramI athavA ke zIghra hone vAlA hotA hai, yaha abhyAsa dvArA hotA hai tathA isameM kSayopazama kI apekSAkRta # adhikatA rahatI hai| AFSF5FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting // zrutanizrita matijJAna ( 307 ) Shrutnishrit Mati-Jnanay $5%Bu Bu Bu Wei 5Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui 5Sui Sui Sui 5Sui Sui Sui Bu Bu Bu Bu Bu Sheng

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Deng Deng Deng Deng Deng Deng Deng Ying Jing Zhu Ting Xie Luo Si Ming Si Deng Deng Deng Deng Deng %%%%%%%$ Bu Bu Bu Bu Bu Sui Sui 45 46 45 44 445 446 447 449 450 451 45 + yadyapi mAtra vyaMjanAvagraha ke dvArA jJAna saMbhAvita nahIM hai kintu usake anta meM hone vAle arthAvagraha ke jJAnarUpa hone se vaha jJAna kA kAraNa to hai hii| isI kAraNa upacAra se ise bhI hai jJAna mAnA gayA hai| vyaMjanAvagraha meM yadi leza mAtra bhI jJAna na ho to usakI pUrNatA meM arthAvagraha (jo jJAnarUpa hai) honA kaisA saMbhava hogA? ataH anumAna kiyA jA sakatA hai ki vyaMjanAvagraha meM ke OM bhI avyakta jJAnAMza avazya hotA hai kintu ati sUkSma hone ke kAraNa vaha pratIti meM nahIM aataa| Elaboration-Arth means a thing or a substance and vyanjan 5 means variations or properties (a specific state of dravya). Although 5 here first arthavagrah is mentioned and then vyanjanavagrah but 55 they occur in the reverse order. First comes vyanjanavagrah and then arthavagrah. 41 Vyanjan means that which is the means of expression, or that which is expressed. And this expression is perceived by the physical and mental sense organs. The physical sense organs are acquired by fruition of the angopang-nam-karma (the karma that is responsible for the major and minor parts of the body) related to Audarik, 55 Vaikriya and Aharak bodies. The mental sense organs are acquired by the kshayopasham of knowledge veiling and perception veiling 45 karmas. Also these both are interdependent. Beings can acquire ' knowledge in proportion of the number of sense organs they have. For 4 example a one sensed being can receive (avagrah) knowledge only through touch, whereas a five sensed being can do so though all the five senses. This vyanjanavagrah comes immediately after 95 darshanopayog (indulgence in perception). This process is slow and 4 natural and does not require any preceding practice. It occurs when the intensity of kshayopasham is low. Its duration is uncountable units of samaya. It has three divisions--(1) Upakaranendriya 45 (physical sense organ), (2) The union of the sense organ with its 4 subject, and (3) The resultant information expressed as sound, $ word etc. 45 When vyanjanavagrah is complete then comes arthavagrah. When 5 vyanjanavagrah receives the variations and attributes, then based on this information is born a superficial but comparatively complete knowledge about that specific thing or subject. As compared to 45 vyanjanavagrah, arthavagrah is faster, it requires practice, and there \ is a comparatively higher degree of kshayopasham. Bu Bu Ya %%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Sui Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Xian Sheng Wan zrI nandIsUtra $$$$ %%%%%%%% (BOC) Shri Nandisutra %%%%%%Sui Sui Sui Sui Sui Sui Sui %Bu Bu Bu Bu Ya Ya

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Although knowledge cannot be acquired only with the help of 15 4 vyanjanavagrah, but as at its conclusion comes arthavagrah, which is 41 5 a form of knowledge, it certainly is a means of knowledge. That is 1 why, causally it is accepted as knowledge. If there is a total absence 4 of knowledge in vyanjanavagrah how on maturing could it turn into 45 arthavagrah which is knowledge. Therefore it can be inferred that no 5 matter how infinitesimal it is, there certainly is a fraction of si knowledge existing in vyanjanavagrah. However, as it is infinitesimal it is not expressible. F%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting vyaMjanAvagraha ke cAra bheda FOUR CATEGORIES OF VYANJANAVAGRAH 55 : se kiM taM vaMjaNuggahe? baMjaNuggahe cauvvihe paNNatte, taM jahA-(1) soiMdiavaMjaNuggahe, (2) ghANiMdiyavaMjaNuggahe, (3) jibbhiMdiyavaMjaNuggahe, (4) phAsiMdiyavaMjaNuggahe, se taM vNjnnugghe| artha-prazna-isa vyaMjanAvagraha ke kitane bheda haiM ? ___ uttara-vyaMjanAvagraha cAra prakAra kA kahA gayA hai-(1) zrotrendriya vyaMjanAvagraha, OM (2) ghrANendriya vyaMjanAvagraha, (3) jihvendriya vyaMjanAvagraha, (4) sparzanendriya vyNjnaavgrh|| 55. Question-Of how many types is this vyanjanavagrah? Answer-Vyanjanavagrah is said to be of four types (1) Shrotrendriya vyanjanavagrah, (2) Ghranendriya vyanjanavagrah, (3) Jihvendriya vyanjanavagrah, and i (4) Sparshanendriya vyanjanavagrah. vivecana-vyaMjanAvagraha kA yahA~ svarUpa batAyA hai jaba taka rasanendriya (jIbha) se rasa kA baddha Wan sparza nahIM hotA taba taka usake dvArA avagraha nahIM ho sktaa| svAda kA grahaNa tabhI hotA hai jaba 5 rasa kA jIbha se sIdhA athavA ghaniSTa saMsparza ho| yahI sthiti sparzana tathA ghrANa indriyoM kI hai| zrotrendriya ko aise sIdhe yA ghaniSTa sparza kI AvazyakatA nahIM hotii| vaha sAmAnya sparza mAtra se OM avagraha kriyA kara letI hai| ina cAroM indriyoM ko prApyakArI indriyA~ kahate haiN| ina para viSayaka dvArA kiyA anugraha upaghAta (paraspara samparka) hotA hai| Si S5%E5%FFFTing Ting Ting Ting Ting Ting Ting FF FF FFFF S FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFF OM zrutanizrita matijJAna pay (309) yy))) Shrutnishrit Mati-Jnana 5 ) ) ) ) ) ) )) y ) )) )

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Hui Xie Jin Mi Jian Di Di Di Di Shu Mao 5555Hao Hao Fang An Ya Zhu Di 55Qi Zhong ssss SFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFTing Ting Ting Ting Ting Ting 5 isake viparIta mana evaM cakSu apane viSaya ko dUra se hI grahaNa kara lete haiN| netra sparza kie aMjana athavA rajakaNa ko svayaM nahIM dekha sakate kintu dUra rahI pratyeka vastu ko dekha sakate Wan haiN| isI prakAra mana apane nikaTa sparza meM rahe zarIra ke bhItarI avayavoM ko svayaM nahIM jAna sakatA kintu dUra rahI vastu kA cintana svasthAna meM rahakara kara sakatA hai| isa kAraNa * ina donoM ko aprApyakArI indriyA~ kahate haiN| ina para viSaya dvArA kiyA anugraha upaghAta (samparka) ma nahIM hotaa| Elaboration-The process of vyanjanavagrah has been explained 55 here. As long as there is no intimate contact of tongue with the objects 5 of taste it cannot receive the experience of taste. Taste is received or experienced only when the ras (the particles that are responsible for imparting taste) are in direct and intimate contact with tongue. The same is true for the sense organs of touch and smell. The sense organ of hearing (Shrotrendriya) does not require such intimate and direct contact. It accomplishes the reception through simple or a mere 55 fleeting touch. These four sense organs are called receptive sense y organs. The conveyance of information to these sense organs by the 4 thing or subject is through mutual contact. 5. As against this, mind and eyes receive information of their subject 4 s from a distance. The eyes cannot see any particles that are directly touching it but can see everything which is away from them. The E mind also cannot know things coming in close contact with it, like the inner organs of the body, but can know things stationed away from it. That is why these two organs are called the non-receptive sense organs. The conveyance of information to these two by the thing or subject is not through mutual contact. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting arthAvagraha ke chaha prakAra SIX CATEGORIES OF ARTHAVAGRAH 56 : se kiM taM atthuggahe? atthuggahe chavihe paNNatte, taM jahA-(1) soiMdiyaatthuggahe, (2) cakkhiMdiyaatthuggahe, (3) ghANiMdiyaatthuggahe, (4) jibhiMdiyaatthuggahe, (5) phAsiMdiyaatthuggahe, (6) noiNdiyatthugghe| artha-prazna-isa arthAvagraha ke kitane bheda haiM ? OM zrI nandIsUtra ( 310 ) Shri Nandisutra 15 05555555555555555555555555550

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Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting 5sTing Ting Ting Ting Ting Ting Ting Le Le %%%%%Si 5sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 09555125 5 55EEEEEEO uttara-arthAvagraha chaha prakAra kA batAyA gayA hai-(1) zrotrendriya arthAvagraha, Wan (2) cakSurindriya arthAvagraha, (3) ghrANendriya arthAvagraha, (4) jihvendriya arthAvagraha, (5) sparzanendriya arthAvagraha, tathA (6) no-indriya arthaavgrh| 56. Question-What are the types of this arthavagrah? 5 Answer-Arthavagrah is said to be of six types (1) Shrotrendriya arthavagrah, (2) Chakshurindriya arthavagrah, (3) Ghranendriya arthavagrah, (4) Jihvendriya fi arthavagrah, (5) Sparshanendriya arthavagrah, and (6) No indriya arthavagrah. 5 vivecana-rUpAdi kA jo sAmAnya mAtra grahaNa hotA hai vahI arthAvagraha hai| jaise eka choTI-sI cinagArI ko sat prayatna se prakAza-puMja meM parivartana kiyA jA sakatA hai vaise hI sAmAnya bodha ma hone para jijJAsA, cintana, manana, anuprekSA, vimarza Adi dvArA usakA virATa rUpa banAyA jA // sakatA hai| artha kI jo prathama dhUmila-sI jhalaka milatI hai vahI arthAvagraha hai| yaha pA~coM indriyoM tathA mana ke mAdhyama se hotA hai| mana ko no-indriya kahA jAtA hai| mana ke do bheda haiN| eka dravya mana aura dUsarA bhAva mn| manaHparyApti nAmakarma ke udaya se jIva meM vaha zakti utpanna hotI hai jisake dvArA manovargaNA ke + pudgaloM ko grahaNa karake dravya mana kI racanA kI jAtI hai| jaise yogya AhAra Adi se deha puSTa hotI hai vaise hI manovargaNA ke nae-nae pudgaloM ko grahaNa karane se mana apane kArya kA sAmarthya OM bar3hAtA hai| apanI kAryakSamatA ke lie pudgala para nirbhara hone ke kAraNa vaha dravya mana kahalAtA hai| - dravya mana kI kriyA ke phalasvarUpa jIva kA manana rUpa jo pariNAma hai vaha bhAva mana kahalAtA ma hai| dravya mana ke binA bhAva mana kA astitva nahIM hotA kintu bhAva mana se rahita dravya mana kA astitva banA raha sakatA hai| sAmAnyatayA mana indriyoM kA sahayogI banA rahatA hai| jaba vaha 5 indriyoM kI sahAyatA ke binA svataMtra kArya karatA hai taba noindriya arthAvagraha ghaTita hotA hai| Elaboration-The superficial perception of form etc. is arthavagrah. As a tiny spark can be turned into a source of light with 55 right effort, in the same way simple knowledge can be turned into 4 45 voluminous knowledge with the help of curiosity, thinking, contemplation, meditation, examination etc. The fleeting glance of information one gets is arthavagrah. This is accomplished the cugh 55 five sense organs and mind. ____Mind is called No-indriya. It has two divisions. One is dxavya man or physical mind (brain) and the other is bhava man or the thinking - zrutanizrita matijJAna ( 311 ) Shrutnishrit Mati-Jnana ja mamama ma mamama )) ) )) ) ) ) ) ) ) ) Ge Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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*****55555555555550 mind (mind). With the fruition of the manah-paryapti namakarma (the karma responsible for a fully developed mind) a being acquires the power to absorb the manovargana pudgals (particles of mental category or mentite particles) and create the physical organ that is called brain. As the body becomes healthy by nutrition so does the brain by absorbing fresh mentite particles, thereby it increases its capacity. As it is dependent on matter for its capacity it is called physical mind. 4 275 TA I S S 45 5 5 5 55 5 5 5 5 5 6 7 N IF 45 n ! 6 5 6 Wan The mental activity produced by this physical activity of the brain is called the bhava man or the mind. Mind cannot exist without brain but brain can exist without mind. Generally mind works in association with the sense organs. When it works independently without any help from the sense organs then No-indriya arthavagrah takes place. 57 : tassa NaM ime egaTTiyA nANAghosA, nANAvaMjaNA paMca nAmadhijjA bhavaMti, taM jahA arthAvagraha ke pA~ca nAma FIVE NAMES OF ARTHAVAGRAH 1. ogeNhaNayA, 2. uvadhAraNayA, 3. savaNayA, 4. aMvalaMbaNayA, 5. mehA, settaM uggahe / artha-usa arthAvagraha ke eka artha vAle, aneka svara vAle (dIrgha, hrasva Adi ) aneka vyaMjana vAle (ka, kha Adi vyaMjana haiM) ye pA~ca nAma hote haiM / yathA - ( 9 ) avagrahaNatA, (2) upadhAraNatA, (3) zravaNatA, (4) avalambanatA, aura (5) medhA / yahI vaha avagraha kA svarUpa hai| 57. That arthavagrah has five names having one meaning, many inflections (long, short etc.), and many consonants (b, c, d, and so on)-(1) Avagrahanata, (2) Updharanata, (3) Shravanata, 5 (4) Avalambanata, and (5) Medha. This concludes the description of avagrah. vivecana-prathama samaya meM AtmA ke samakSa Ae hue zabda, rUpa Adi pudgaloM kA grahaNa avagraha hai| isake ekArthaka kintu bhinna vyaMjanoM sahita aura bhinna uccAraNa vAle pA~ca nAma batAe haiN| ye paryAyAntara nAma bhI kahalAte haiN| zrI nandIsUtra ( 312 ) Shri Nandisutra 5 55 5 5 5555 5 5 5 5 5 5 5 5 5 5 595555 7454554555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 6 6 6 5 5 5 5 5 5 6

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55555 5 5555 5 5 5 5 5 5 5 5 5 5 5 5 46 47 4 5 6 45 5 5 5 5 5 5 phra Hb b b b b b b b b b b b b b b b b b l b b (1) avagrahaNatA - jisake dvArA zabdAdi pudgala grahaNa hote haiM vaha vyaMjana - avagraha antamuhUrta kAla kA hotA hai| usa kAla ke prathama samaya meM jo avyakta AbhAsa grahaNa kiyA jAtA hai vaha avagrahaNa kahalAtA hai| (2) upadhAraNatA-vyaMjana-avagraha ke zeSa samayoM meM pratyeka samaya meM nae-nae aindriyaka pudgaloM ko grahaNa karane kI kriyA tathA pUrva meM gRhIta kA dhAraNa kie rahanA upadhAraNatA kahalAtA hai| anya zabdoM meM isa jJAna- vyApAra ke vibhinna samayoM ko jor3atA huA avyakta se vyakta kI ora le jAne vAle avagraha ko upadhAraNatA kahate haiM / (3) zravaNatA - jo avagraha zrotrendriya se ho use zravaNatA kahate haiN| (4) avalambanatA - artha kA grahaNa karanA avalambanatA hai| ataH jo avagraha sAmAnya jJAna se vizeSa kI ora le jAkara IhA, avAya aura dhAraNA taka pahu~cAne vAlA ho use avalambanatA kahate haiN| 5555 (5) medhA - sAmAnya aura vizeSa donoM ko grahaNa karane vAle avagraha ko medhA kahate haiM / prathama do bheda vyaMjana - avagraha se saMbaMdhita haiN| tIsarA zrotrendriya athavA zabda se saMbaMdhita hai aura cauthA tathA pA~cavA~ niyamataH IhA, avAya tathA dhAraNA taka pahu~cAne vAle haiN| kucha jJAnadhArA kevala avagraha taka hI raha jAtI hai aura kucha usase Age bar3hane vAlI hotI hai| Elaboration-The receiving of the particles of sound, form etc. in the first samaya is avagrah. It is said to have-five names having one meaning, different pronunciations, and many consonants. These are also called paryayantar names (names of slight variations in attributes but still falling in the same broad category). (1) Avagrahanata-The vyanjanavagrah that receives the particles of sound etc. lasts for antarmuhurt (less than forty eight minutes). The inexpressible indications received during the first samaya of this period is called avagrahanata. (2) Updharanata-During the remaining period vyanjanavagrah, every passing samaya new particles are received and the already received are contained. This process is called upadharanata. In other words during this process of acquisition of; knowledge, the avagrah that joins different samayas into a continuity and transforms the inexpressible into expressible is called upadharanata. 5 zrutanizrita matijJAna (3) Shravanata-The avagrah that is accomplished through the sense organ of hearing is called shravanata. ( 313 ) of 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 5 55555 5 5 5 5 5 5 5 55 45 Shrutnishrit Mati-Jnana 5 55 5 5 55595445545645 5 5 5 5 55 5 5 5 5 5 5 5$ 5

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NIPPIememmanmame-IPipe inmamaeemenParePIPPIP ImameTalandsl idaladikindialidit-AIMIMILN3 ma (4) Avalambanata-The receiving of the meaning is called 9 avalambanata. This means that the avagrah that leads to dharana 5 through iha and avaya is avalambanata. 5 (5) Medha-The avagrah that receives the general as well as the i particular or the simple as well as detailed is called medha. 15 The first two are related to vyanjanavagrah. Third is related to Wan word or sound. The fourth and fifth, as a rule lead to iha, avaya and 41 dharana: The flow of knowledge in some cases remains only up to avagrah, and in others it is progressive. 05555555555555555555555 IhA ke chaha prakAra SIX TYPES OF IHA 58 : se kiM taM IhA? IhA chavvihA paNNattA, taM jahA (1) soiMdiya-IhA (2) cakkhiMdiya-IhA, (3) ghANiMdiya-IhA, (4) jibhiMdiya-IhA, (5) phAsiMdiya-IhA, (6) noiNdiy-iihaa| tIse NaM ime egaTThiyA nANAghosA nANAvaMjaNA paMca nAmadhijjA bhavaMti, taM jahA(1) AbhogaNayA, (2) maggaNayA, (3) gavasaNayA, (4) ciMtA, (5) vImaMsA, se taM iihaa| ___ artha-prazna-yaha IhA kitane prakAra kI hotI hai ? ___uttara-yaha IhA chaha prakAra kI hotI hai jaise-(1) zrotrendriya IhA, (2) cakSurindriya IhA, (3) ghrANendriya IhA, (4) jihvendriya IhA, (5) sparzanendriya IhA, tathA (6) noindriya 5 iihaa| isake eka artha vAle, aneka ghoSa vAle tathA aneka vyaMjana vAle pA~ca nAma hote haiN| + yathA-(1) AbhoganatA, (2) mArgaNatA, (3) vyatireka, (4) cintA, tathA (5) vimrsh| . yaha IhA kA svarUpa batAyA hai| 58. Question-What are the types of this iha? Answer-Iha is said to be of six types--(1) Shrotrendriya iha, Wan (2) Chakshurindriya iha, (3) Ghranendriya iha, (4) Jihvendriya iha, (5) Sparshanendriya iha, and (6) No-indriya iha. Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFF 5 Kai Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra GEET Shri Nandisutra .( 314 ) ...........

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5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 6 7 8 95 5 5 5 5 5 5 5 <> FELELE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LELELELELE --- dwid It has five names having one meaning, many inflections and many consonants--(1) Aabhoganata, Gaveshanata, (4) Chinta, and (5) Vimarsh. (2) Marganata, (3) This concludes the description of iha. vivecana- IhA ke uparokta chaha bheda arthAvagraha ke samAna hI indriya Azrita haiN| isake pA~ca paryAyAntara nAma isa prakAra haiM (1) AbhoganatA - arthAvagraha ke pazcAt vastu ke yathArtha artha vizeSa kI dizA meM prerita paryAlocanA ko AbhoganatA kahate haiM / (2) mArgaNatA - anvaya- (sambaddha) anukUla tathA vyatireka - ( virodhI athavA viparIta) karmoM (guNoM) dvArA padArtha ko samajhane kI kriyA ko mArgaNatA (anusaMdhAna) kahate haiN| (3) gaveSaNatA-vyatireka- ( virodhI ) ko chor3a anvaya - ( anukUla ) dharma ke sAtha padArtha 5 paryAlocana karane ko gaveSaNatA kahate haiN| (4) cintA - svadharma ( nija svabhAva ) para AdhArita yathArtha artha kA viziSTa kSayopazama dvArA bAra-bAra cintana karane ko cintA kahate haiM / 4 45 45 26 F S S 5 6 4 5 6 6 6 6 4 5 6 6 6 6 6 6 5 5 5 5 5 5 5 5 5 5 5 5 5 6 (5) vimarza - uparokta kriyAoM meM spaSTa hue yathAbhUta artha kI ora prerita virodhAbhAsoM ko tyAga kara aura sambaddha anukUla dharma ko binA tyAge vicAra karane ko nAma vimarza haiN| Elaboration-The said six types of iha, like those of arthavagrah, are based on the sense organs. The five paryayantar names are as follows 5 (1) Aabhoganata-The analysis directed at the real meaning of a thing after the process of arthavagrah is complete, is called aabhoganata. (4) Chinta-To contemplate repeatedly the true meaning based on the inherent attributes of a thing through intense kshayopasham is called chinta. zrutanizrita matijJAna (2) Marganata - The process of understanding a thing through supporting and contradicting attributes is called marganata or! exploration. Wan ( 315 ) 5 (3) Gaveshanata - The process of understanding a thing by 5 rejecting the contradicting attributes and accepting the supportive attributes is called gaveshanata. 555 Wan Chu 55555445555555 5 55 5 5 5 5 55 5EUR Shrutnishrit Mati-Jnana,

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0955UphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaEE F (5) Vimarsh-To think about the inherent meaning arrived at: 5 through above mentioned processes, rejecting the contradictions and accepting related supportive attributes, is called vimarsh. avAya ke chaha prakAra SIX TYPES OF AVAYA 59 : se kiM taM avAe? avAe chavihe pnnnntte| taM jahA(1) soiMdiyaavAe, (2) cakkhiMdiyaavAe, (3) ghANiMdiyaavAe, (4) jibbhiMdiyaavAe, (5) phAsiMdiyaavAe, (6) noiNdiyavaae| ___ tassa NaM ime egaTThiyA nANAghosA, nANAvaMjaNA paMca nAmadhijjA bhavaMti, taM jahA(1) AuTTaNayA, (2) paccAuTTaNayA, (3) avAe, (4) buddhI, (5) vinnnnaanne| se taM avaae| * artha-prazna-yaha avAya kitane prakAra kA batAyA hai ? * uttara-avAya chaha prakAra kA batAyA hai| yathA-(1) zrotrendriya avAya, (2) cakSurindriya OM avAya, (3) ghrANendriya avAya, (4) rasanendriya avAya, (5) sparzanendriya avAya tathA // E (6) noindriya avaay| isake eka artha vAle, aneka ghoSa vAle tathA aneka vyaMjana vAle pA~ca nAma hote haiN| ma yathA-(1) AvartanatA, (2) pratyAvartanatA, (3) avAya, (4) buddhi, tathA (5) vijnyaan| yaha avAya kA svarUpa kahA gayA hai| 59. Question-What are the types of this avaya? ____Answer-Avaya is said to be of six types (1) Shrotrendriya avaya, (2) Chakshurindriya. avaya, 9 (3) Ghranendriya avaya, (4) Jihvendriya avaya, (5) Sparshanendriya avaya, and (6) No-indriya avaya. $ It has five names having one meaning, many inflections, E and many consonants--(1) Aavartanata, (2) Pratyavartanata, (3) Avaya, (4) Buddhi, and (5) Vijnana. This concludes the description of avaya. Dang Dang Dang Dang Dang Chang Bu Bu Bu Wei Huo Yu Sui Sui Sui Sui 5Sui Nan Chang Jian Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Xian Fa Huo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting // zrI nandIsUtra ( 316 ) Shri Nandisutra 5Sui Nan %%%%%%%%Xie Xie Xie Yu Gong Lao Sui Sui Sui Sui Yu Bu Bu Bu Wei Yu Lao Ya Ya Ya

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) ) ) ) ) ) ) ) ) ) ) ) ) DLE LELE 4 555555555 55556 vivecana-avAya ke uparokta chaha bheda arthAvagraha ke samAna hI indriya Azrita haiN| isake paoNca paryAyAntara nAma isa prakAra haiM (1) AvartanatA-IhA ke pazcAt nizcaya kI ora bar3hane vAle bodharUpa pariNAma se padArthoM kA viziSTa jJAna prApta karanA AvartanatA kahalAtA hai| (2) pratyAvartanatA-AvartanatA se prApta bodha ke pazcAt IhA dvArA hI arthoM ke viziSTa OM jJAna-prApti ko pratyAvartanatA kahate haiN| (3) avAya-padArthoM kA samyak prakAra se nizcaya karanA avAya hai| (4) buddhi-nizcayAtmaka jJAna ko buddhi kahate haiN| (5) vijJAna-nizcaya kie hue viziSTatara jJAna ko vijJAna kahate haiN| avAya yA nizcayAtmaka jJAna ke yadi hama pA~ca bhAga kareM to vaha kramazaH uttarottara spaSTa, spaSTatara aura spaSTatama bar3hatA hI jAtA hai| buddhi aura vijJAna se hI padArthoM kA samyaktayA nizcaya hotA hai| ___Elaboration-The said six types of avaya, like those of arthavagrah, are based on the sense organs. The five paryayantar names are as follows (1) Aavartanata-To acquire specialized knowledge of things 55 after completion of iha with the intellectual effort in the direction of 41 certainty is called avartanata. (2) Pratyavartanata-To acquire specialized knowledge of the 55 meanings after gaining the knowledge of things through aavartanata, 4 with the help of iha only is called pratyavartanata. (3) Avaya--The perfect knowledge of things from all angles is called avaya. (4) Buddhi--When the perfection is with greater clarity it is called buddhi. (5) Vijnana-To acquire specialized perfection of knowledge is called vijnana. These five names of avaya or ascertained knowledge are in fact five levels where the clarity and perfection of knowledge gradually increases. With the help of buddhi and vijnana the perfect and irrefutable knowledge of things is made possible. Jin 555sTing Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFTing Ting Ting Ting Ting Ting $ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) )) ) ) OM zrutanizrita matijJAna (317 ) Shrutnishrit Mati-Jnana 055555555555555555555555555550

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$%%%%%%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%%Zhe Wu Fen Cai Wu Xing Gong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F%E5%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting dhAraNA DHARANA 60 : se kiM taM dhAraNA? dhAraNA chavvihA paNNatA, taM jahA- (1) soiMdiya-dhAraNA, (2) cakkhiMdiyAdhAraNA, (3) ghANiMdiya-dhAraNA, (4) jibbhiMdiya-dhAraNA, (5) phAsiMdiya-dhAraNA, Wan (6) noiNdiy-dhaarnnaa| tIse NaM ime egaTThiyA nANAghosA, nANAvaMjaNA, paMca nAmadhijjA bhavaMti, taM jahA(1) dhAraNA, (2) sAdhAraNA, (3) ThavaNA, (4) paiTThA, (5) kotthe| se taM dhaarnnaa| artha-prazna-yaha dhAraNA kitane prakAra kI kahI hai ? uttara-dhAraNA chaha prakAra kI kahI haiN| yathA-(1) zrotrendriya dhAraNA, (2) cakSurindriya dhAraNA, (3) ghrANendriya dhAraNA, (4) rasanendriya dhAraNA, (5) sparzanendriya dhAraNA tathA (6) noindriya dhaarnnaa| isake eka artha vAle, aneka ghoSa vAle tathA aneka vyaMjana vAle pA~ca nAma haiN| yathA (1) dhAraNA, (2) sAdhAraNA, (3) sthApanA, (4) pratiSThA, aura (5) kosstth| yaha dhAraNA kA svarUpa batAyA hai| 60. Question-What is this dharana? Answer-Dharana is said to be of six types-- 1) Shrotrendriya dharana, 2) Chaksurindriya dharana, LE 3) Ghranendriya dharana, 4) Jihvendriya dharana, 5) Sparshanendriya dharana, 6) No-indriya dharana. It has five names having one meaning, many inflections, and 5 many consonants--1) Dharana, 2) Sadharana, 3) Sthapana, s OM 4) Pratishtha, and 5) Koshth.. This concludes the description of dharana. vivecana-dhAraNA ke bhI arthAvagraha ke samAna indriyoM para AdhArita chaha bheda haiN| isake paryAyAntara se pA~ca nAma isa prakAra haiM (1) dhAraNA-kama se kama antarmuhUrta aura adhika se adhika asaMkhyAta kAla bIta jAne para bhI yogya nimitta milane para jo smRti jAga uThe, use dhAraNA kahate haiN| zrI nandIsUtra ( 318 ) Shri Nandisutra 6Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

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Nu FFFFFFFFFFFFFF FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Qi $ $$Ting Hao Ting Ting Ting HELLLLLLLLELELEEEEEEEEEEEEEEEEEE ma (2) sAdhAraNA-jAne hue artha ko binA bhUle antarmuhUrta taka dhAraNa kie rakhane ko sAdhAraNA Wan kahate haiN| ma (3) sthApanA-nizcaya rUpa meM jAne hue artha ko hRdaya meM sthApita karane ko sthApanA kahate haiN| * isI kA anya nAma vAsanA yA saMskAra hai| ma (4) pratiSThA-avAya ke dvArA jAne hue arthoM ko bheda, prabheda sahita mana meM sthApita karane ko pratiSThA kahate haiN| (5) koSTha-sUtra aura artha ko mana meM surakSita va eka koSThaka kI taraha dhAraNa karane ko koSTha kahate haiN| jaise koThe meM rakhA huA dhAna naSTa nahIM hotA, surakSita rahatA hai| avagraha, avAya Adi ke rUpa meM jJAna ke kramika vikAsa va spaSTa bodha kA krama batAyA gayA hai, yadyapi dhyeya eka hI rahatA hai kintu usakI spaSTatA kramazaH bar3hatI jAtI hai| jise vibhinna nAmoM se prakaTa kiyA gayA hai| i Elaboration--The said six types of dharama, like those of 4 arthavagrah, are based on the sense organs. The five paryayantar names are as follows (1) Dharana-It is the memory that surfaces with proper 5 coincidence after a minimum period of antarmuhurt (less than 48 minutes) and a maximum of uncountable period of time. 5 (2) Sadharana-It is to retain in memory, without forgetting, the absorbed meaning or information for antarmuhurt (less than 48 minutes). OM (3) Sthapana-It is to put to memory the ascertained information. This is also known as vasana or samsakar. Wan (4) Pratishtha-is to put into memory the information with divisions and sub-divisions known through avaya. (5) Koshth-It is to keep the text and its meaning safe and secure into memory. Koshth means a bin or vault, and things like sfi grain kept in them remains safe. $ The sequence of acquisition and gradual development of $ knowledge has been explained in the form of avagrah, avaya etc. Although the subject is the same, its clarity gradually increases. These levels of clarity have been given different names for a better 5 understanding. OM zrutanizrita matijJAna 055UUUUUU (319 ) UUU ))) ) Shrutnishrit Mati-Jnana 15 )))))))) )

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ONEET375753 annnnnnnnnnse avagraha Adi kA kAla parimANa THE DURATION 61 : (1) uggahe ikkasamaie, (2) aMtomuhuttiA IhA, (3) aMtomuhuttie avAe, OM (4) dhAraNA saMkheja vA kAlaM, asaMkhejjaM vA kaalN| - artha-(1) avagraha kA kAla parimANa kevala eka samaya hotA hai| (2) IhA kA kAla hai parimANa antamuhUrta hotA hai| (3) avAya kA kAla parimANa antarmuhUrta hotA hai| (4) dhAraNA kA kAla parimANa saMkhyAta kAla athavA asaMkhyAta kAla donoM hotA hai| $ 61. (1) The duration of avagrah is only one samaya. (2) The si duration of iha is antarmuhurt (less than 48 minutes). (3) The duration of avaya is antarmuhurt (less than 48 minutes). (4) The duration of dharana is both countable and uncountable si period of time. vivecana-jJAna kI prathama avasthA avagraha hai| avagraha mAtra eka samaya kA hotA hai phira IhA meM OM badala jAtA hai| IhA antarmuhUrta taka rahatI hai aura taba avAya meM vikasita ho jAtI hai| avAya + bhI antarmuhUrta taka rahatA hai| isake pazcAt bhI yadi upayoga usI meM lagA rahe to vaha avAya nahIM, avicyutti dhAraNA kahalAtA hai| dhAraNA jIva kI Ayu ke anusAra saMkhyAta athavA ke asaMkhyAta kAla taka hotI hai| arthAt kisI saMjJI jIva kI Ayu asaMkhyAta kAla ho to dhAraNA asaMkhyAta kAla taka rahatI hai| avicyuti dhAraNA vAsanA ko dRr3ha karatI hai| __Elaboration-The first level of knowledge (acquiring of -) ist 45 avagrah. It lasts only for one samaya and then turns into iha. The duration of iha is antarmuhurt (less than 48 minutes) after which it 55 develops into avaya which also lasts for antarmuhurt (less than 48 minutes). Now if attention or indulgence in it continues it is called " avichyuti dharana (irreversible reception) and not avaya. Depending Si on the age of the being dharana can last for countable or uncountable \ period of time. In other words if the life span of a sentient being is 41 countable years the duration of dharana is also countable years. This avichyuti dharana strengthens vasana. 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting vyaMjanAvagraha : pratibodhaka kA dRSTAnta VYANJANAVAGRAH EXAMPLE OF THE CALLER 62 : evaM aTThAvIsaivihassa AbhiNibohiyanANassa vaMjaNuggahassa parUvaNaM # krissaami| paDibohagadiTThateNa mallagadiTTateNa y| OM zrI nandIsUtra (320 ) Shri Nandisutra L Zhong Sui Sui Sui Sui Sui Mo Sui Mo Sui Mo Sui Mo Sui Sui Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%$

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se kiM taM paDibohagadiTTateNaM? paDibohagadiTTateNaM, se jahAnAmae kei purise kaMci purisaM suttaM paDibohijjA'amugA ! amugatti !!' ___tattha coyage pannavagaM evaM vayAsI-kiM egasamayapaviTThA puggalA gahaNamAgacchaMti? dusamaya-paviTThA puggalA gahaNamAgacchaMti? jAva dasasamaya-paviTThA puggalA gahaNamAgacchaMti? saMkhijjasamayapaviTThA puggalA gahaNamAgacchati? asaMkhijjasamayapaviTThA puggalAI gahaNamAgacchati? evaM vadaMtaM coyaga-paNNavae evaM vayAsI-no egasamayapaviTThA puggalA gahaNamAgacchaMti, no dusamayapaviTThA puggalA gahaNamAgacchaMti, jAva no dasasamayapaviThThA puggalA gahaNamAgacchaMti no saMkhijjasamayapaviTThA puggalA gahaNamAgacchaMti? asaMkhijjasamayapaviTThA puggalA gahaNamAgacchaMti, se taM pddibohgdiddhtennN| sUtra-artha-uparokta aTThAisa prakAra ke Abhinibodhika-matijJAna ke vyaMjanAvagraha Adi kI pratibodhaka tathA mallaka ke udAharaNoM se prarUpaNA kruuNgaa| (pUrvokta cAra prakAra kA vyaMjanAvagraha, chaha prakAra kA arthAvagraha, chaha prakAra kI IhA, chaha prakAra kA avAya aura chaha prakAra kI dhAraNA) prazna-pratibodhaka ke udAharaNa se vyaMjanAvagraha kA svarUpa kisa prakAra hai? uttara-pratibodhaka kA dRSTAnta isa prakAra hai-jaise kisI nAma ke kisI soe hue vyakti OM ko koI isa prakAra pukAre-"he amuka ! he amuka !" ziSya ne guru se pUchA-"taba kyA usake kAnoM meM eka samaya meM praveza pAe pudgala hai| grahaNa kie jAte haiM, do samaya ke, yAvat dasa samaya ke yA saMkhyAta athavA asaMkhyAta samayama meM praveza pAe pudgala grahaNa kie jAte haiM ?" taba guru ne ziSya ko samAdhAna diyA-"eka samaya meM praviSTa hue pudgala grahaNa nahIM kie jAte, na do samaya ke yAvat dasa samaya ke aura na saMkhyAta samaya meM praviSTa hue| pudgala grahaNa hote haiM, kevala asaMkhyAta samayoM meM praviSTa hue pudgala hI grahaNa kie jAte hai haiN| yaha pratibodhaka ke dRSTAnta se vyaMjanAvagraha ke svarUpa kA varNana huaa| (dekheM citra 21) 62. I will establish the said twenty eight divisions of 5 . abhinibodhik mati-jnana (four vyanjanavagrah, six arthavagrah, . // zrutanizrita matijJAna ( 321 ) Shrutnishrit Mati-Jnanam 55555555555550 49Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF FLe ATing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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- 45 46 4 5 6 6 6 6 5 4 5 6 4 5 6 5 5 5 5 5 5 5 5 5 5 5 5 5 4 5 6 4 5 5 5 5 55555555 5 56 65 Wan six iha, six avaya and six dharana) with the example of pratibodhak (the caller) and mallak (the earthen bowl). Question-What is this example of the caller Vyanjanavagrah ? Answer-The example of the caller is like this When a caller calls a sleeping person with some name like this "Hey someone! Hey someone!" The disciple asks the guru-"Then does his ears receive the particles entering the ears for one samaya, two samaya and so on up to ten samaya, or those entering for countable and uncountable samayas?" The guru explains-"The particles entering the ears in one samaya are not received, neither are those entering in two to ten samaya or even countable number of samayas. Only those entering the ears in uncountable number of samayas are received. This concludes the description of vyanjanavagrah with the help of the example of the caller. about vyaMjanAvagraha kA kama se kama kAlamAna eka AvalikA ke asaMkhyeya bhAga mAtra hotA hai aura adhika se adhika pRthaktva ( 2 se lekara 9 taka kI saMkhyA) zvAsa nizvAsa pramANa - svastha vyakti kI nabja kI eka dhar3akana ke barAbara hote haiM / cAyaka kA artha hai preraka / prajJApaka- kathana karane vAle guru ke lie hai| zrI nandIsUtra vivecana - jaina kAlagaNanA ke anusAra 'samaya' zabda kAla ke pAramparika artha meM prayukta hotaa| vahA~ 'samaya' kAla kI sUkSmatama avibhAjya ikAI kA nAma hai| sAmAnya mApadaNDa para isakA 5 kAla samajhane ke lie batAyA gayA hai ki eka bAra palaka jhapakane meM jitanA samaya lagatA hai vaha asaMkhyAta samayoM ke barAbara hotA hai / ataH eka samaya se saMkhyAta samaya taka jo pudgala kAna meM praviSTa hote haiM ve kisI bhI jJAna ke avyakta aMzoM ke preraka hote haiN| vyakta aMza ke preraka ve pudgala banate haiM jo asaMkhyAta samayoM taka praviSTa hote rahate haiN| nahIM ( 322 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 4 95 95 ! For Private Personal Use Only Elaboration-In the Jain system of measurement of time the word 'samaya' is not used in its traditional meaning (samaya = time). Here it means the smallest indivisible unit of time. Broadly speaking it is explained as the time taken in a wink is equivalent to 5 Shri Nandisutra $ 5 5 5 5 5 5 5 555555555555555555555555555 Wan Wan Wan Wan

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A ihaninan SHEEEEEESO uncountable number of samayas. Accordingly the particles entering i ears for one to countable number of samayas convey only the 5 inexpressible parts of any information. An expressible knowledge is 41 carried into the ears by those particles that continue to enter the ears 4 for uncountable number of samayas. The minimum duration of vyanjanavagrah is only inexpressible 4 fraction of one avalika and maximum being prithaktva breath 11 (inhalation + exhalation) (this is approximately equal to the duration of a single pulse of healthy human being). luku kaa tussaar EXAMPLE OF THE BOWL 63 : se kiM taM mallagadiTTateNaM? se jahAnAmae kei purise AvAgasIsAo mallagaM gahAya tatthegaM udagabiMdu pakkhevijjA, se naDhe, aNNe'vi pakkhitte se'vi naTe, evaM pakkhippamANesu OM pakkhipyamANesu hohI se udagabiMdU je NaM taM mallagaM rAvehiitti, hohI se udagabiMdU je NaM taMsi mallagaMsi ThAhiti, hohI se udagabiMdU je NaM taM mallagaM bharihiti, hohI se udagabiMdU jeNaM mallagaM pvohehiti| ___ evAmeva pakkhippamANehi-pakkhippamANehiM aNantehiM puggalehiM jAhe taM vaMjaNaM pUri hoi, tAhe 'hu' ti karei, to ceva NaM jANai ke vesa saddAi? tao IhaM pavisai, tao Wan jANai amuge esa saddAi, tao avAyaM pavisai, tao se uvagayaM havai, lao NaM dhAraNaM 4 pavisai, tao NaM dhArei saMkhijjaM vA kAlaM, asaMkhijjaM vA kaalN| ___ artha-aura vaha mallaka kA dRSTAnta kisa prakAra hai ? uttara-mallaka kA dRSTAnta-jaise koI puruSa kumhAra ke alAva se korA pyAlA uThAve aura usameM eka bUMda pAnI DAle to vaha bUMda naSTa ho jAtI hai| taba phira eka bUMda DAle to hai vaha bhI naSTa ho jAtI hai| isa prakAra nirantara bUMdeM DAlate rahane para eka bUMda vaha hogI joka * use gIlA kara degI, eka bUMda vaha hogI jo usameM Thahara jAegI, phira eka bU~da aisI hogii| jo pAtra ko bhara degI aura eka bUMda aisI hogI jo pyAle se chalaka pdd'egii| Wan isIprakAra bAra-bAra DAlate rahane para vaha vyaMjana ananta pudgaloM se pUrita hotA hai| taba hai vaha puruSa 'huMkAra' karatA hai kintu vaha nizcayapUrvaka yaha nahIM jAnatA ki vaha zabda kisakA Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sui Shen Wei Wu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$%%%%%%%%% - + zrutanizrita matijJAna ( 323 ) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Shi %%%%%%% Shrutnishrit Mati-Jnana %%%%%%Bu Bu Bu

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ma hai| phira vaha IhA meM praveza karatA hai aura tabhI jAna pAtA hai ki vaha zabda kisakA hai| OM phira vaha avAya meM praveza karatA hai aura usa sUcanA ko jJAnarUpa meM pariNata karatA hai phira OM vaha dhAraNA meM praveza karatA hai aura usa jJAna ko saMkhyAta yA asaMkhyAta kAla taka ke lie dhAraNa karatA hai| 63. Question-What is this example of mallak (the bowl)? Answer--The example of the caller is like this -- If a man lifts a fresh earthen bowl from a potter's kiln and pours a drop of water in it, the drop disappears (soaked into the + bowl). He then adds another drop and that too disappears. This way when he keeps on adding drops there will be one drop that will make the bowl wet, one drop that will stay a drop, one drop that will fill the pot, and one drop that will spill out. In the same way by adding continuously when that vyanjan 4 (consonant or sound) is filled with (formed by) infinite particles, 41 then the person utters 'ya', but he is not certain about the # source of that sound. After this he enters the state of iha and 4 then only he knows about the source of sound. Then he enters $1 the state of avaya and converts that information into 4 knowledge. After this he enters the state of dharana and absorbs the knowledge in his memory for countable or 4 uncountable period of time. vivecana-vyaMjanAvagraha kA eka ora saTIka udAharaNa hai yh| miTTI kA korA pyAlA jaba taka pUrA gIlA nahIM ho jAtA taba taka pAnI sokhatA rahatA hai| aise pyAle meM jaba bUMda-bUMda pAnI DAlA , jAe to pratyeka bUMda sokhI jAne se naSTa hotI rahatI hai| yaha krama taba taka calatA hai jaba taka pAtra ko pUrI taraha gIlA kara dene vAlI antima bUMda nahIM DAlI jaatii| isake bAda vAlI bU~da hI usa pAtra meM bUMda rUpa meM ThaharatI hai| bUMda DAlane kA krama calatA rahe to pAtra dhIre-dhIre bharane meM lagatA hai aura eka bUMda aisI par3atI hai jo pAtra ko pUrA bhara detI hai| isake bAda vAlI bUMda pAtra 5 se chalaka jAtI hai| OM. isI prakAra pukAra se nikalI dhvani ke pudgala eka-eka samaya meM kAna meM praveza pAte haiM aura zrotrendriya meM TakarAte rahate haiN| asaMkhyAta samaya taka yaha kriyA calate rahane para kAna ina pudgaloM se parivyApta ho jAte haiM taba usa puruSa kA vyaMjanAvagraha pUrNa hotA hai aura vaha 'huMkAra' karatA hai| isase pUrva jaba taka ve pudgala praveza pAte rahate haiM taba taka use avyakta jJAna hotA rahatA hai yaha 9 kriyA hI vyaMjanAvagraha hai| OM zrI nandIsUtra ( 324 ) * Shri Nandisutra 45 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan -

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pratibodhaka kA dRSTAnta asaMkhyAta samaya pazcAt prathama samaya zravaNa mallaka kA dRSTAnta siprroraswaowannamavarmathakhances Seemadra prathama bUMda antima bU~da MAHAS For Private & Personal Use www.jainielibrary.org

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845555mamadhaEEEEEEEEEEHEH555 ) | 21. citra paricaya Illustration No.21 ) ) ) ) ) ) ) ) ) ) ) vyaMjanAvagraha : do dRSTAnta 1. pratibodhaka kA dRSTAnta-koI vyakti dUra se kisI ko nAma lekara pukAratA hai-"o bhAI" yaha zabda dhvaniyA~ usake kAnoM meM Akara giratI haiN| taba sarvaprathama usake bhItara OM avyakta jJAna hotA hai . . . . 2. bAra-bAra zabda dhvaniyA~ kAnoM meM TakarAne se kAnoM meM zabda bhara jAte haiM to vaha jAga uThatA hai, kauna hai yaha? isa prakAra kramazaH asaMkhyAta samaya ke bAda vaha pratibuddha ho uThatA hai| 1. mallaka kA dRSTAnta-eka vyakti kumhAra ke Ave se eka sikorA letA hai| usameM OM eka-eka bUMda pAnI TapakAtA hai| pAnI kI bUMda girate hI sUkha jAtI hai| bUMda-bUMda girate-girate OM sikorA gIlA hotA hai| phira sikorA bhara jAtA hai aura AkhirI bUMda vaha hotI hai jaba OM sikorA bharane ke bAda pAnI bAhara girane lagatA hai| isI prakAra zrotrendriya kI manda kSamatA ke kAraNa kramazaH asaMkhyAta samaya pazcAt hI vyaMjanAvagraha-zabda ko grahaNa kara pAtA hai| OM citrAnusAra eka prathama sthiti, eka antima sthiti smjheN| (sUtra 63 kA varNana par3heM) ) ) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) VYANJANAVAGRAH : TWO EXAMPLES 1. The example of pratibodhak--Some one calls from a distance4 "Hey, brother." These sound waves enter his ears and he first of all fi acquires inexpressible knowledge. .. 2. With repeated striking of these waves his ears are filled with the Wan sound and he is awakened. The first question is-Who is this?. . . . # This process continues and after uncountable samayas he acquires the knowledge. ____ 1. The example of mallak-A man picks up a bowl from a potter's kiln. He pours water into it drop by drop. The drop vanishes the 41 moment it touches the bowl. With this drop by drop pouring the bowl becomes wet, then it is filled, and at last the drops spill out of it. In the same way due to the low capacity of the organ of hearing, it 1 receives the sound only after uncountable samayas. The illustrations depict the first and the last stages. (63) ) ) ) ) ) ) ) phra Wan ja Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Qi Yu Gong Lao Bu Si Lao Si Lao Lao Chi Ya Ya Chi Bu Yu Fa Dui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Di Sui Nan Zhong + huMkAra karane ke samaya use yaha bhAna nahIM hotA ki zabda kyA hai kisakA hai? dhvani pudgaloM OM ke praveza kI kriyA nirantara calatI rahane para usakI supta avasthA bhaMga hotI hai aura mana meM prazna fa uThate haiM ki yaha zabda kaisA? yaha IhA meM praveza kI sthiti hai jisameM eka ke bAda eka aneka prazna uThate haiM jaise-yaha zabda kisane kiyA? isa zabda kA iMgita kyA hai ? aadi| isa UhApoha se OM jaba vaha aise praznoM ke uttara nizcita rUpa meM jAna letA hai taba vaha avAya kI sthiti meM hotA hai| ma nizcaya kara lene ke pazcAt vaha usa zabda ko smRti meM dhAraNa kara letA hai| ise hI dhAraNA kahate hai haiN| (dekheM citra 21) ye donoM dRSTAnta zrotrendriya ke saMbaMdha meM hI hai| yahI bAta anya indriyoM ke saMbaMdha meM bhI OM jAnanI caahie| zrotrendriya ko mahattva isa kAraNa diyA gayA hai ki AtmotthAna tathA jJAna vikAsa Wan ke mArga meM anya indriyoM se adhika zrotrendriya kA ghaniSTa saMbaMdha hai kyoMki vaha zrutajJAna me hI hai ma prerita hai| 9. Elaboration-This is another appropriate example of vyanjanavagrah. As long as a fresh earthen pot is not completely wet or saturated, it keeps on soaking water. In such bowl when water is - poured drop by drop, every drop is absorbed and lost. This continues Y= till the last drop that makes the bowl saturated with water is dropped. The next drop remains as a drop in that pot. When this drop by drop pouring continues, slowly the pot gets filled and there is one last drop that fills the pot to the brim. The next drop spills out. In the same way the particles of sound produced by calling a name : keep on entering the ears every samaya and striking the organ of En 12 hearing. When this activity continues for uncountable samayas ti ears are saturated with these particles and then the reception of the consonant is complete and he utters--'ya'. Before this moment, as long 4 as the particles continue to enter his ears he has inexpressible knowledge. This activity is called vyanjanavagrah. At the moment of saying yes he is not aware of the sound or its 1 source. The particles of sound when further continue to enter his ears 4 his state of sleep is broken, a question arises in his mind that what si was that sound? This is the point of entry into the iha state where one after another many questions arise. For example--who produced this sound? what does it indicate?, etc. When in this state of contemplation : 4f he knows the answers with certainty he is in the state of avaya. After 41 making certain that the answers are correct he absorbs that sound 4 into memory. This activity is called dharana. zrutanizrita matijJAna ( 325 ) Shruthishrit Mati-Jnana Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu -

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EUR phra 555444 LG LG LG LG LG LG LE LE LE LC LE LE LE VE LE LE LE LE LE LE LE IP IP IP IP These two examples are about the sense organ of hearing only. The same is true for the other sense organs. The importance given to the organ of hearing is due to the fact that the organ of hearing is more closely associated with the path of spiritual uplift and development of knowledge which is inspired by the Shrut-jnana (the knowledge acquired through hearing or the verbal knowledge or the scriptural knowledge). 64 : se jahAnAmae kei purise avvattaM saddaM suNijjA, teNaM ' saddo' tti uggahie, no ceva NaM jANai, 'ke vesa saddAi' ? tao IhaM pavisai, tao jANai 'amuge esa sadde / ' tao NaM avAyaM pavisai, tao se avagayaM havai, tao dhAraNaM pavisai, tao NaM dhArei saMkhijjaM vA kAlaM asaMkhijjaM vA kAlaM / avagrahAdi ke chaha udAharaNa SIX EXAMPLES OF AVAGRAH AND OTHERS se jahAnAmae kei purise avvattaM rUvaM pAsijjA, teNaM 'rUvaM' ti uggahie, no ceva NaM jANai 'ke vesarUvaM' ti? tao IhaM pavisai, tao jANai 'amuge esa rUvetti' tao avAyaM pavisa, tao se uvagayaM bhavai, tao dhAraNaM pavisai, tao NaM dhArei, saMkhejjaM vA kAlaM asaMkhijjaM vA kAlaM / se jahAnAmae kei purise avvattaM gaMdha agghAijjA, teNaM 'gaMdhe' tti uggahie, no ceva NaM jANai 'kevesa gaMdhe' tti? tao IhaM pavisai, tao jANai 'amuge esa gNdhe|' tao avAyaM pavisai, tao se uvagayaM havai, tao dhAraNaM pavisai, tao NaM dhArei saMkhejjaM vA kAlaM asaMkhejjaM vA kAlaM / se jahAnAmae kei purise avvattaM rasaM AsAijjA, teNaM 'raso' tti uggahie no ceva NaM jANai 'ke vesa rase' tti? tao IhaM pavisai, tao jANai 'amuge esa rse|' tao avAyaM pavisai, tao se uvagayaM havai, tao dhAraNaM pavisai, tao NaM dhArei saMkhijjaM ! vA kAlaM - asaMkhijjaM vA kAlaM / se jahAnAmae kei purise avvattaM phAsaM paDisaMveijjA, teNaM 'phAse' tti uggahie, no ceva NaM jANai 'ke vesa phAsao' tti ? tao IhaM pavisai, tao jANai 'amuge esa phAse' / tao avAyaM pavisai, tao se uvagayaM havai, tao dhAraNaM pavisai, tao dhArei saMkhejjaM vA kAlaM asaMkhejjaM vA kAlaM / ( 326 ) pha zrI nandIsUtra 5 5 5 5 5 5 n 5 6 6 5 5 5 5 555EUR 5556 Shri Nandisutra

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Zhong Qi Fen Wei 5Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555Sui Mo Sui Mo Sui Mo Sui Mo Mo Zhong se jahAnAmae kei purise avvattaM sumiNaM pAsijjA, teNaM 'sumiNe' tti uggahie, no, ma ceva NaM jANai 'ke vesa sumiNe' tti? tao IhaM pavisai, tao jANai 'amuge esa ma suminne'| tao avAyaM pavisai, tao se uvagayaM hoi, tao dhAraNaM pavisai, tao dhArei saMkhejjaM vA kAlaM asaMkhejjaM vA kaalN| se taM mllgditttthtennN| ____ artha-(1) jaise yathA nAmaka koI puruSa avyakta (aspaSTa) zabda sunakara "koI zabda hai" isa prakAra grahaNa karatA hai kintu yaha nahIM jAnatA ki yaha zabda kisakA hai athavA kyA hai? phira vaha IhA meM praveza karatA hai aura taba yaha jAna pAtA hai ki vaha amuka zabda hai| phira vaha avAya meM praveza karatA hai aura taba use upagata ho jAtA hai (nizcita sUcanA AtmasAta hotI hai)| phira vaha dhAraNA meM praveza karatA hai aura saMkhyAta athavA asaMkhyAtaka kAla taka usa sUcanA ko smRti meM dhAraNa kie rakhatA hai| (2) jaise yathA nAmaka koI puruSa avyakta (aspaSTa) rUpa ko dekhakara "koI rUpa hai" isa prakAra grahaNa karatA hai kintu yaha nahIM jAnatA ki yaha rUpa kisakA hai athavA kyA hai? phira vaha IhA meM praveza karatA hai aura taba yaha jAna pAtA hai ki vaha amuka rUpa hai| phira OM vaha avAya meM praveza karatA hai aura taba use upagata ho jAtA hai| phira vaha dhAraNA meM hai praveza karatA hai aura saMkhyAta athavA asaMkhyAta kAla taka usa sUcanA ko smRti meM dhAraNa kie rakhatA hai| (3) jaise yathA nAmaka koI puruSa avyakta (aspaSTa) gaMdha ko sUMgha kara "koI gaMdha hai" isa prakAra grahaNa karatA hai, kintu yaha nahIM jAnatA ki yaha gaMdha kisakI hai athavA kyA hai? ma phira vaha IhA meM praveza karatA hai aura taba yaha jAna pAtA hai ki vaha amuka gaMdha hai| phira vaha avAya meM praveza karatA hai aura taba use upagata ho jAtA hai| phira vaha dhAraNA meM praveza karatA hai aura saMkhyAta athavA asaMkhyAta kAla taka usa sUcanA ko smRti meM dhAraNa kie rakhatA hai| (4) jaise yathA nAmaka koI puruSa avyakta (aspaSTa) rasa kA svAda grahaNa kara "koI rasa hai" isa prakAra grahaNa karatA hai kintu yaha nahIM jAna pAtA ki yaha rasa kisakA hai? athavA kyA hai? phira vaha IhA meM praveza karatA hai aura taba vaha jAna pAtA hai ki vaha ke * amuka rasa hai| phira vaha avAya meM praveza karatA hai aura taba use upagata ho jAtA hai| phira Wan vaha dhAraNA meM praveza karatA hai aura saMkhyAta athavA asaMkhyAta kAla taka usa sUcanA ko - smRti meM dhAraNa kiye karatA hai| 4Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting S FTing Ting Ting Ting Ting Fs%s%5Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting FFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 zrutanizrita matijJAna ( 327 ) Shrutnishrit Mati-Jnana Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhu Bu Bu Bu Bu Bu Bu 555

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05555555555555555555555555 Wan (5) jaise yathA nAmaka koI puruSa avyakta (aspaSTa) sparza hone para "koI sparza hai" isa prakAra grahaNa karatA hai kintu yaha nahIM jAna sakatA ki yaha sparza kisakA hai athavA ma kyA hai ? phira vaha IhA meM praveza karatA hai aura taba vaha jAna pAtA hai ki vaha amuka sparza hai| phira vaha avAya meM praveza karatA hai aura taba use upagata ho jAtA hai| phira vaha dhAraNA meM praveza karatA hai aura saMkhyAta athavA asaMkhyAta kAla taka usa sUcanA ko smRti meM , dhAraNa karatA hai| (6) jaise yathA nAmaka koI puruSa koI avyakta (aspaSTa) svapna dekhakara "yaha svapna hai" isa prakAra grahaNa karatA hai kintu yaha nahIM jAnatA ki yaha svapna kisakA hai athavA OM kyA hai ? phira vaha IhA meM praveza karatA hai aura taba vaha jAna pAtA hai ki vaha amuka svapna hai| phira vaha avAya meM praveza karatA hai aura taba use upagata ho jAtA hai| phira vaha dhAraNA 4 meM praveza karatA hai aura saMkhyAta athavA asaMkhyAta kAlataka usa sUcanA ko smRti meM dhAraNa karatA hai| 64. I. A person with some name hears an indistinct sound. He is receives it as 'some sound' but is not aware of the exact sound or 45 its source. He then enters the state of iha and then only he ___knows what sound it is. After this, he enters avaya. and understands the information. Now he enters dharana and is absorbs the information into his memory for countable or uncountable period of time. II. A person with some name sees an indistinct form. He ! receives it as 'some form' but is not aware of the exact form orai its source. He then enters the state of iha and then only he 45 knows what form it is. After this he enters avaya and 4 understands the information. Now he enters dharana and i absorbs the information into his memory for countable or uncountable period of time. ___ III. A person with some name smells an indistinct odour. He receives it as 'some odour' but is not aware of the exact odour or is its source. He then enters the state of iha and then only hey knows what odour it is. After this he enters avaya and 41 understands the information. Now he enters dharana ands 5 absorbs the information into his memory for countable or Wan uncountable period of time. 55555)))))))))))))))))))))))))))))!10 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu time. // zrI nandIsUtra ( 328 ) Shri Nandisutraisi

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Zhong Chang 5Zhan Lu 55Hao 5Di Wu Bu Zhu Bu Bu Bu Bu Bu Chuan Sui Sui Sui Sui Deng Deng Deng Deng Deng An Fang Jian Luo Si IV. A person with some name gets an indistinct taste. He receives it as 'some taste' but is not aware of the exact taste or 4 its source. He then enters the state of iha and then only he fi knows what taste it is. After this he enters avaya and understands the information. Now he enters dharana and 5 4 absorbs the information into his memory for countable or uncountable period of time. V. A person with some name gets an indistinct touch. He receives it as 'some touch' but is not aware of the exact touch or its source. He then enters the state of iha and then only he 4 knows what touch it is. After this he enters avaya and fi understands the information. Now he enters dharana and absorbs the information into his memory for countable or fi uncountable period of time. VI. A person with some name sees an indistinct dream. He i receives it as 'some dream' but is not aware of the exact dream or its source. He then enters the state of iha and then only he 5 knows what dream it is. After this he enters avaya and is $1 understands the information. Now he enters dharana and 41 absorbs the information into his memory for countable or uncountable period of time. vivecana-uparokta vivaraNa ke anusAra vyaMjanAvagraha cakSu tathA mana ko chor3a anya indriyoM meM Wan hotA hai| ina donoM meM arthAvagraha hotA hai| noindriya kA artha mana hai, jisakI kriyA manana yA cintana hai| isake saMbaMdha meM avagraha ko spaSTa karane ke lie svapna kA udAharaNa diyA hai| svapna meM OM dravyendriyA~ niSkriya hotI haiM jo bhI anubhUti hotI hai vaha saba mana ke dvaaraa| jAgRta hone para svapna + meM anubhUta sabhI kriyAoM ko vaha avagraha, IhA avAya aura dhAraNA taka le jAtA hai| yaha * Avazyaka nahIM ki svapna meM dekhI huI sabhI bAtoM ko vaha dhAraNA taka le hI jaae| kucha bAteM # avagraha taka, kucha IhA aura kucha avAya taka hI raha jAtI haiN| Wan vRttikAra AcArya zrI malayagiri ne mallaka ke dRSTAntoM se vyaMjanAvagraha kA spaSTIkaraNa karate // hue prasaMgavaza matijJAna ke bhedoM kA vistRta varNana bhI diyA hai| matijJAna ke avagraha Adi 28 bheda hote haiN| vyaMjanAvagraha-4, arthAvagraha-6, IhA-6, avAya-6, dhaarnnaa-6| inameM se pratyeka ke + kSamatArUpI 12-12 bheda hote haiN| isa prakAra kula milAkara 336 bheda hote haiN| Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$5FFTing FFFFFTing $$$$$$$$Le Le Le 56 zrutanizrita matijJAna ( 329 ) Shrutnishrit Mati-Jnana 05555555555555550

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95 5 5 5 5 5 5555555555595555555 5EUR pA~ca indriyoM tathA mn| ina chaha nimittoM dvArA hone vAlA matijJAna ke avagraha, IhA, avAya va dhAraNA rUpa 24 bheda hote haiM / inake viSaya kI vividhatA tathA kSayopazama ke starAnusAra pratyeka bAraha-bAraha prakAra ke kSamatArUpI bheda hote haiM / bAraha bhedoM kA vivaraNa isa prakAra hai 555555 Wan @ (1) bahugrAhI saMkhyA tathA parimANa donoM apekSAoM se adhika grahaNa karane ko bahugrAhI kSamatA kahate haiN| vastu ke aneka paryAyoM ko jAnanA, adhika parimANa vAle dravya athavA viSaya ko jAnanA Adi isameM sammilita haiN| (2) alpagrAhI - kisI eka hI viSaya ko yA dravya ke eka hI paryAya ko alpa mAtrA meM jAnane kI kSamatA ko alpagrAhI kahate haiM / (3) bahuvidhagrAhI - kisI eka vastu, dravya yA viSaya ko aneka prakAra se jAnane kI kSamatAko bahuvidhagrAhI kahate haiN| udAharaNArtha vastu kA AkAra-prakAra, raMga-rUpa, lambAI-caur3AI Adi ko vibhinna staroM se samajhanA / (4) alpavidhagrAhI - kisI vastu, dravya yA viSaya ko alpa prakAra se jAnane kI kSamatA ko alpavigrAhI kahate haiN| (5) kSipragrAhI - kisI vaktA yA lekhaka ke bhAvoM ko zIghra hI kisI bhI indriya yA mana dvArA jAna lenA, tathA sparza dvArA andhakAra meM bhI kisI vyakti yA vastu ko pahacAna lene kI kSamatA ko kSipragrAhI kahate haiN| (6) akSipragrAhI - kSayopazama kI maMdatA athavA vikSipta upayoga ke kAraNa kisI bhI indriya yA mana ke viSaya ko anabhyasta avasthA meM kucha vilamba se jAnane kI kSamatA ko akSigrAhI kahate haiN| (7) anizritagrAhI - binA kisI hetu yA nimitta ke upayoga kI ekAgratA athavA svapreraNA se vastu ke guNa va paryAya ko jAnane kI kSamatA ko anizritagrAhI kahate haiM / (8) nizritagrAhI - kisI hetu nimitta, yukti Adi ke dvArA vastu ke guNa paryAya ko jAnane kI kSamatA ko nizritagrAhI kahate haiM / (9) asaMdigdhagrAhI - kisI vastu ke guNa va paryAya ko saMdeha rahita hokara jAnane kI kSamatA ko asaMdigdhagrAhI kahate haiM / (10) saMdigdhagrAhI - kisI vastu ke guNa va paryAya ko saMdeha sahita jAnane kI kSamatA ko saMdigdhagrAhI kahate haiM / (11) dhruvagrAhI - kisI vastu yA viSaya ko ucita - nimitta milane para nizcita rUpa se niyamataH jAnane tathA cirakAla taka dhAraNa karane kI kSamatA ko dhruvagrAhI kahate haiM / ( 330 ) zrI nandI sUtra Shri Nandisutra 56

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) ) ) ) ) ) ) ) ) ) ) ) Zhong Sui Sui 5Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555555 * (12) adhruvagrAhI-kisI vastu yA viSaya ko ucita nimitta milane para bhI na jAna pAne meM + athavA jAna lene para bhI cirakAla taka dhAraNa na karane kI kSamatA ko adhruvagrAhI kahate haiN| ma bahu, bahuvidha, kSipra, anizrita, asaMdigdha tathA dhruva ina kSamatAoM ke kAraNarUpa haiM-upayoga Wan kI ekAgratA, abhyastatA tathA viziSTa kssyopshm| alpa, alpavidha, akSipra, nizrita, saMdigdha Wan tathA adhruva ina kSamatAoM ke kAraNa rUpa hai upayoga kI vikSiptatA, anabhyastatA tathA kSayopazama ma kI mNdtaa| matijJAna ke ye 336 bheda sthUla dRSTi se hote haiN| sUkSma dRSTi se to isake ananta bheda haiN| ___ matijJAna ke uparokta cAra mukhya vibhAjana kramabaddha haiN| jJAna sadA hI avagraha, IhA, avAya hai aura dhAraNA isI krama meM pUrNa hotA hai| apUrNa rahane kI sthiti meM bhI vaha isI krama se starAnusAra apUrNa raha jAtA hai| kabhI vaha avagraha taka kabhI IhA taka to kabhI avAya taka hI raha jAtA hai| Wan avagraha meM AyA huA viSaya prayAsa se vikasita kiyA jAtA hai| dhAraNA zakti jitanI dRr3ha ho / jJAna utanA hI vikAsa pAtA hai| Elaboration-According to the above mentioned details vyanjanavagrah is a process involving all sense organs except eyes 45 and mind. These two have arthavagrah. No-indriya means mind, and 4 its activity is thinking or contemplating. To clarify avagrah in its context the example used is dream. While dreaming, the physical 4 sense organs are generally inactive. All the experiences are done by mind which when awake takes the dream experiences to avagrah, 5 iha, avaya and dharana. It is not necessary that it take all the 41 things seen in a dream up to the level of dharana. Some things 41 remain only up to avagrah, others up to iha and still others upto avaya. Si Acharya Malayagiri, the commentator (in vritti), while clarifying 15 vyanjanavagrah with the help of the example of mallak, has also fi given detailed description of mati-jnana. There are 28 categories of mati-jnana (four vyanjanavagrah, six arthavagrah, six tha, six avaya, OM and six dharana). Of these, each has 12 sub-categories with reference to capacity, taking the total to 336. The mati-jnana acquired through six means-five sense organs Wan and mind-has twenty four categories based on avagrah, tha, avaya, Wan ___and dharana. Each of these have 12 divisions in terms of capacity depending upon variations in subjects and levels of kshayopasham. 5 These twelve divisions are as follows ---- ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ) ) ) Wan ja zrutanizrita matijJAna Shrutnishrit Mati-Jnana Zhong Sui Sui Mo Sui Mo Sui Mo Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya

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55555555555555555555555555555555555555555555 55555555555555555555555555555555 1. Bahugrahi-This is the capacity to absorb more in terms of numbers and volume. To know many modes and forms of a thing, to know about a thing or subject of larger volume, etc. are included in this. 2. Alpagrahi-This is the capacity, to know only one mode of a thing or subject and that too to a minute degree. 3. Bahuvidhagrahi-This is the capacity to know a thing, substance, or subject in many ways. For example, to understand the type, form, shape, colour, length, breadth, etc. from varied perspectives. 4. Alpavidhagrahi-This is the capacity to know a thing, substance, or subject in fewer ways. 5. Kshipragrahi-This is the capacity to know the thoughts of a speaker or a writer through any sense organ or mind; also to recognize a thing or a person by a mere touch, in the dark. 6. Akshipragrahi-This is the capacity to know any subject of any sense organ or mind with slow speed in an unpracticed state caused by lower degree of kshayopasham or diverted attention. 7. Anishritgrahi-This is the capacity to know the properties and variations of a thing merely through focussed attention or inspiration even in absence of any cause or a medium. 8. Nishritgrahi-This is the capacity to know the properties and variations of a thing only with the help of some cause, medium, reason, etc. 9. Asandigdhagrahi-This is the capacity to know the properties and variations of a thing without any ambiguity. 10. Sandigdhagrahi-This is the capacity to know the properties and variations of a thing with ambiguity. 11. Dhruvagrahi-This is the capacity to know a thing or a subject on getting proper medium in a proper way with certainty and to retain the information always. 12. Adhruvagrahi-This is the absence of capacity to know a thing even after getting proper medium or to retain the information always, if known. 5 zrI nandIsUtra ( 332 Shri Nandisutra 5555555555555555555555 5555555555555555555550 5 Pian

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Lian Meng Deng Bu Huo Jiu %%%%%% %% %Jin Jin Jin Jin Jin % AF $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4 The inspiring causes of Bahu, Bahuvidha, Kshipra, Anishrit, 4 Asandigdha, and Dhruva, these six capacities are focussing of 4 i attention, practice, and higher degree of kshayopasham. The inspiring causes of Alpa, Alpavidha, Akshipra, Nishrit, Sandigdha, and Adhruva, these six capacities are wavering attention, absence of 5 practice, and lower degree of kshayopasham. These are the 336 broad divisions of mati-jnana. The minute divisions are infinite. The above said four main divisions of matt-jnana are sequential Knowledge becomes complete in this order-avagrah, iha, avaya, and dharana. Even when incomplete it follows the same sequence. Some 45 times the progress is terminated at avagrah, some times at tha, and 4 some times at avaya. The subject in the state of avagrah develops 4 only with an effort. The development of knowledge is in proportion to the capacity of dharana. matijJAna kA viSaya varNana THE SUBJECTS OF MATI-JNANA 65 : taM samAsao cauvvihaM paNNattaM, taMjahA-davvao, khittao, kAlao, bhaavo| (1) tattha davvao NaM AbhiNibohianANI AeseNaM savvAiM davvAiM jANai, na Wan paasi| (2) khettao NaM AbhiNibohianANI AeseNaM savvaM khettaM jANai, na paasi| (3) kAlao NaM AbhiNibohianANI AeseNaM savvaM kAlaM jANai, na paasi| (4) bhAvao NaM AbhiNibohianANI AeseNaM savve bhAve jANai, na paasi| artha-vaha Abhinibodhika matijJAna saMkSepa meM cAra prakAra kA batAyA hai(1) dravya viSayaka, (2) kSetra viSayaka, (3) kAla viSayaka, aura (4) bhAva vissyk| (1) dravya viSayaka matijJAna se matijJAnI sAmAnya rUpa se sarva dravyoM ko jAnatA hai kintu dekhatA nhiiN| (2) kSetra viSayaka matijJAna se vaha sarva kSetra ko jAnatA hai kintu dekhatA nhiiN| (3) kAla viSayaka matijJAna se vaha tInoM kAloM ko jAnatA hai kintu dekhatA nhiiN| (4) bhAva viSayaka matijJAna se vaha una bhAvoM ko jAnatA hai kintu dekhatA nhiiN| $5sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhi sfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan zrutanizrita matijJAna Shruthishrit Mati-Jnana Bu Bu Bu Bu Bu Ling Xie %Sui Nan Te Bu Nan Nan Nan Nan Nan Nan Xian Chang Wei Hao Ting Xie "Nan %%%%%%

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0955555555555555555555555555e Wan 65. In brief this abhinibodhik mati-jnana is said to be of four E types--1. about substance, 2. about area, 3. about time, and 4. $ Wan about modes. 1. With the help of mati-jnana about substance a mati znani 5 generally knows all substances but does not see them. 2. With the help of mati-jnana about area a mati jnani " generally knows all areas but does not see them. 3. With the help of mati-jnana about time a mati jnani OM generally knows all the three divisions of time-past, present, and futures--but does not see them. 51 4. With the help of mati-jnana about modes a mati jnani generally knows all modes but does not see them. Wan vivecana-sUtra meM Adeza zabda prayukta huA hai jisakA artha bheda athavA prakAra hai| kisI vastu ko kisI prakAra se jAnane kA artha hai usako vibhinna prakAroM ke satahI rUpa se jaannaa| pratyeka OM prakAra ko usakI pUrNa gaharAI se jAnanA viziSTa rUpa se jAnanA athavA gaharAI meM jAnanA hotA + hai| yahA~ yaha "sAmAnya rUpa" ke artha meM prayukta huA hai| 45 Elaboration-In these sentences the word 'adesh has been used, which means types or categories. To know some thing in some ways means to know it superficially in various ways. To know it in depth means to know all its aspects every way. Here it has been used in the sense of generally'. $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Abhinibodhika jJAna viSaya kA upasaMhAra CONCLUSION 66 : uggaha IhA'vAo ya, dhAraNA evaM huMti cttaari| ___ AbhiNibohiyanANassa, bheyavatthU smaasennN|| artha-Abhinibodhika matijJAna ke saMkSepa meM cAra kramabaddha vibhAjana hote haiM avagraha, IhA, avAya aura dhaarnnaa| 67 : atthANaM uggahaNammi, uggaho taha viyAlaNe iihaa| vavasAyammi avAo, dharaNaM puNa dhAraNaM biNti|| Wan zrI nandIsUtra (334 ) Shri Nandisutra 45 0555555555555555555555550

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Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFF iiiiiihanihithi 5555556 artha-67-arthoM ke avagrahaNa (prathama bodha) ko avagraha unake paryAlocana-vicAraNA ko OM IhA, nizcayAtmaka nirNaya ko avAya tathA upayoga kI avicyuti, (sthiratA) smRti aura vAsanA ko dhAraNA kahate haiN| 68 : uggaha ikkaM samayaM, IhAvAyA muhUttamaddhaM tu| kAlamasaMkhaM saMkhaM ca, dhAraNA hoi naayvvaa|| artha-68-avagraha kA kAla parimANa eka samaya, IhA aura avAya kA kAla pramANa OM arddhamuhUrta tathA dhAraNA kA saMkhyAta va asaMkhyAta kAla paryanta jAnanA caahie| 69 : puDhe suNei sadaM, rUvaM puNa pAsai apuDhe tu| ___gaMdhaM rasaM ca phAsaM ca, baddha-puDhe viyaagre|| artha-69-zrotrendriya ko jo chUtA hai vahI zabda sunAI detA hai kintu rUpa binA netra se +chUe hI dekhA jAtA hai| gandha, rasa aura sparza ko baddha spRSTa arthAt pragAr3ha samparka ke dvArA hai jAnA jAtA hai| 70 : bhAsA-samaseDhIo, sadaM jaM suNai mIsiyaM sunni| vIseNI puNa saI, suNei niyamA praaghaae| artha-70-bolane vAle ke dvArA uccArita bhASA ke pudgala samUha ko samazreNI meM Wan sthita zrotA mizritarUpa se sunatA hai| vizreNi meM sthita zrotA niyamataH parAghAta hone para hI hai suna pAtA hai| 66. In brief there are four sequential divisions of abhinibodhik mati-jnana-avagrah, iha, avaya, and dharana. 67. The first encounter with or the reception of meaning 41 (information) is called avagrah. The analysis of the received information is iha. The ascertaining decision is avaya. The ___stability of indulgence (avichyuti) in that is memory (smriti), and involvement in or attachment (vasana) with it is dharana. Si 68. The duration of avagrah is one samaya, that of iha and 5 i avaya is antarmuhurt (less than 48 minutes), and that of 4 dharana is both countable and uncountable period of time. 69. Sound is heard through a fleeting contact with organ of hearing but form is seen without contact. Smell, taste are si experienced by intimate contact. - zrutanizrita matijJAna Shrutnishrit Mati-Jnana O5555555555555555555555555555550

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55 55 bIbI 50 70. The bunch of particles of sound uttered by a speaker are heard by a listener at the same level in the transferred form. A listener at a different level, as a rule, hears only when there is a shift in the level of transference. Elaboration-When a person utters some sound he transforms the particles of sound in words and then speech and transmits them. These particles proceed in different directions at different levels in space. But this act of progression is facilitated by collision with other particles of sound present in space. A listener located at the same level at which these particles are moving only hears this collided or transferred sound (mixed form of sound). Generally these sound particles proceed only at a specific level. But the collision with other particles makes some particles shift into another level. This is called paraghat or shift of level. A listener at different level hears only 5 when this shift occurs, otherwise not. phra vivecana - koI vyakti jaba kisI zabda kA uccAraNa karatA hai to vaha bhASA vargaNA ke pudgaloM ko zabda yA vacana aura phira vacanarUpa meM pariNata kara prasArita kara detA hai| ye pudgala AkAza kI vibhinna dizAoM meM rahI vibhinna zreNiyoM meM Age bar3hate haiM / kintu yaha Age bar3hane kI kriyA AkAza meM rahe anya bhASA vargaNA ke pudgaloM se TakarAte rahane ke mAdhyama meM hotI hai / jisa zreNI meM ye pudgala pravAhita ho rahe haiM usa zreNI meM rahA zrotA yaha TakarAI huI arthAt mizrita rUpa vAlI bhASA hI sunatA hai| sAmAnyatayA ye bhASA vargaNA ke pudgala zreNI vizeSa meM hI Age bar3hate haiM / kintu paraspara TakarAne ke kAraNa kucha pudgaloM kA zreNI parivartana ho jAtA hai; ise parAghAta kahate haiM / vizreNI meM rahA zrotA kevala parAghAta hone para hI sunatA hai anyathA nhiiN| 5 71. Iha, apoh, vimarsh, margana, gaveshana, sanjna, smriti, mati, prajna, and buddhi are all synonyms of abhinibodhik s jnana. artha - IhA, apoha, vimarza, mArgaNA, gaveSaNA, saMjJA, smRti, mati, prajJA va buddhi ye saba zabda Abhinibodhika jJAna ke paryAyavAcI nAma haiM / matijJAna kI carcA pUrNa huii| 71 : IhA apoha vImaMsA, maggaNA ya gavesaNA / sannA - saI - maI - pannA, savvaM AbhiNibohiyaM // setaM AbhiNibohiyanANaparokkhaM, se ttaM mainANaM // 5 zrI nandIsUtra This concludes the description of mati-jnana. ( 336 ) 555555555 5 5 5 5 5 55 Shri Nandisutra phra

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SETTETTE ICICICICE i 45$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting SETSHTHHEEurur vivecana-matijJAna ke paryAyavAcI zabda haiM(1) IhA-upayukta artha kI vicaarnnaa| (2) apoha-nizcaya krnaa| (3) vimarza-IhA aura avAya ke bIca hone vAlI vicAra kriyaa| (4) mArgaNA-anvaya (sambandha) dharmoM kI khoja krnaa| (5) gaveSaNA-vyatireka viparIta dharmoM se tulanA krnaa| (6) saMjJA-atIta meM anubhUta tathA vartamAna meM anubhava kI jAne vAlI vastu ke bIca ekatA kI khoja krnaa| (7) smRti-atIta meM anubhava kI huI vastu kA smaraNa / (8) prajJA-viziSTa kSayopazama se utpanna kSamatA dvArA yathAvasthita vastugata dharma kA paryAlocana ke krnaa| (9) mati-jo jJAna vartamAna viSaya kA grAhaka ho| (10) buddhi-avAya kA aMtima prinnaam| vizeSa-jAtismaraNajJAna, jo matijJAna kA hI ekarUpa hai, ke dvArA adhikatama saMjJI ke rUpa meM hai hue nau sau bhavoM kI jAnakArI ho sakatI hai| jaba matijJAna kI pUrNatA ho jAtI hai taba vaha niyamataH apratipAtI ho jAtA hai| usake hone para kevalajJAna nizcita hai| kintu jaghanya-madhyama (nimnatama tathA madhyama) matijJAnI ko kevalajJAna ho bhI sakatA hai aura nahIM bhii| Elaboration-The synonyms of mati-jnana are - 1. Iha--the conceiving of the proper meaning. 2. Apoh-to ascertain. 3. Vimarsh--the intervening thought process between iha and avaya. ___4. Margana-the search for supporting values. 5. Gaveshana-the comparison with opposing values. 6. Sanjna-to find similarities between the experiences of the past and the thing being experienced now. recall the thing experienced in the past. Ling Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4 4 zrutanizrita matijJAna ( 337 ) Shrutnishrit Matt-Jnana

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lot all | | out a sal an al art as are am H | TS T ' Srl " " "Dang Lao 8. Prajna-to analyze and understand the inherent properties of a 5 thing with the help of the capacity born out of special kshayopasham. 9. Mati--the knowledge that perceives the subject presently under consideration or observation. 10. Buddhi-The ultimate development of avaya. 5. Special--With the help of jatismaran jnana, which is a form of mati-jnana, one can know a maximum number of 900 earlier births as a sentient being. When the mati-jnana reaches its full capacity it 5 becomes apratipati or indestructible. Once this state is reached & Kewal-jnana is inevitable. But a person having minimum or middle level of mati-jnana may or may not attain Kewal-jnana. Bu Ting Ting Ting Ting Ting Ting Ting Ting $ $$ssTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$ Zai Ting Ting Ting Ting Ting 55555555sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F55Nian zrI nandIsUtra ( 3 ) Shri Nandisutra Zhong Sui Sui 5Sui Dang Lao 55555555555555555555555

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ALESE5555555555555449595 Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFZhe $$$$$F$$$$$$$$ zrutajJAna SHRUT-JNANA 72 : se kiM taM suyanANaparokkhaM? suyanANaparokkhaM cohasavihaM pannattaM, taM jahA-(1) akkharasuyaM, (2) aNakkhara-suyaMka (3) saNNi-suyaM, (4) asaNNi-suyaM, (5) sammasuyaM, (6) micchasuyaM, (7) sAiyaM, ma (8) aNAiyaM, (9) sapajjavasiyaM, (10) apajjavasiyaM, (11) gamiyaM, (12) agamiyaM, (13) aMgapaviTTha, (14) annNgpvitttth| artha-prazna-yaha zrutajJAna-parokSa, kitane prakAra kA hai ? uttara-zrutajJAna-parokSake caudaha bheda isa prakAra haiM (1) akSarazruta, (2) anakSarazruta, (3) saMjJizruta, (4) asaMjJizruta, (5) samyakzruta, (6) mithyAzruta, (7) sAdikazruta, (8) anAdikazruta, (9) saparyavasitazruta (10) aparyavasitazruta, (11) gamikazruta, (12) agamikazruta, (13) aMgapraviSTazruta tathA + (14) anNgprvissttshrut| 72. Question-What are the types of this shrut-jnanasi paroksh? Answer-Shrut-jnana paroksh is said to be of fourteenyi types-1. Akshar shrut, 2. Anakshar shrut, 3. Sanjni shrut, 4.5 Asanjni shrut, 5. Samyak shrut, 6. Mithya shrut, 7. Sadik shrut, 8. anadik shrut, 9. Saparyavasit shrut, 10. Aparyavasit shrut,'s 11. Gamik shrut, 12. Agamik shrut, 13. Angapravisht shrut, andsi 14. Anangapravisht shrut. vivecana-matijJAna ke samAna hI zrutajJAna bhI parokSa jJAna hai| matijJAna hone para zrutajJAna hotA hai athavA matipUrvaka hI zrutajJAna hotA hai ataH isakA varNana matijJAna ke pazcAt kiyA hai| __vAstava meM prathama do bheda mukhya haiN| akSarazruta tathA ankssrshrut| ina donoM meM anya bheda samAvaSTi ho jAte haiN| kintu sAmAnya buddhi dhAraka vyaktiyoM ke lAbha ke lie inakA vistAra kara 14 bheda kara diye gae haiN| ___Elaboration-Like mati-jnana, shrut-jnana is also indirect knowledge. Shrut-jnana is acquired after having mati-jnana. In otherus words shrut-jnana can be acquired only with the help of mati-jnana.fi Therefore it has been mentioned after mati-jnana. %F $Ting Ting Ting Ting Ting Ting %Si sssss Wan zrutajJAna Zhu Ting Ting Xie Bu Bu Bu Shi %%% ( 339 ) %%%%% %%%%%% Shrut-Jnanda %%%%%%% % %%

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$55Bu Bu Bu 5555555555555Bu Bu Bu Bu Bu 5555555555Sui Zhong 5 Out of these 14 types the first two are the main categories. Wan These two combine within them all the other categories. However, to 5. make it easy to understand for common man these have been expanded into 14. akSarazUta kA vistAra AKSHAR SHRUT ___73 : se kiM taM akkharasuaM? akkharasuaM tivihaM pannattaM, taM jahA-(1) sannakkharaM, (2) vaMjaNakkharaM, (3) lddhiakkhrN| (1) se kiM taM sannakkharaM? akkharassa saMThANAgiI, se taM snnkkhrN| (2) se kiM taM vaMjaNakkharaM? vaMjaNakkharaM akkharassa vaMjaNAbhilAvo, se taM vNjnnkkhrN| (3) se kiM taM laddhiakkharaM? laddhi-akkharaM akkhara-laddhiyassa laddhiakkharaM samuppajjai, taM jahA-soindiya-laddhi-akkhara, cakkhiMdiya-laddhi-akkharaM, ghANidiya-laddhiakkharaM, rasaNiMdiya-laddhi-akkharaM, noiNdiy-lddhi-akkhrN| se taM laddhi-akkharaM, se taM akkhrsuaN| artha-prazna-yaha akSara zruta kyA hai kitane prakAra kA hai? uttara-akSarazruta tIna prakAra kA batAyA hai-(1) saMjJA akSara, (2) vyaMjana akSara, (3) labdhi akssr| prazna-saMjJA akSara kyA hai uttara-akSara kA saMsthAna AkRti Adi, saMjJA akSara hai| prazna-vyaMjana akSara kyA hai ? ___ uttara-arthAt jo mukha se uccArita ho vaha vyaMjana akSara hai| prazna-labdhi akSara kyA hai? uttara-akSaralabdhi vAle jIva ko labdhi akSara utpanna hotA hai| jaise zrotrendriyalabdhi + akSara, cakSurindriyalabdhi akSara, ghrANendriyalabdhi akSara, rasanendriya labdhi akSara, * sparzanendriyalabdhi akSara tathA noindriyalabdhi akssr| ma zrI nandIsUtra ................ ( 340 ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting $$$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Jin Shri Nandisutra

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555555555555555555550 73.Question-What is this akshar shrut? Answer-Akshar shrut is said to be of three types# 1) Sanjna akshar, 2) Vyanjana akshar, and 3) Labdhi akshar. Question-What is this Sanjna akshar? i Answer--The shape or structure of akshar (letter) is sanjna 5 45 akshar. 43FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Question-What is this Vyanjana akshar? Answer--That which is pronounced vocally is vyanjana akshar. Question-What is this Labdhi akshar? Answer-A being with the akshar labdhi (vocal power) is 41 capable of acquiring the knowledge called labdhi akshar. For example Shrotrendriya labdhi akshar, Chaksurindriya labdhi akshar, Ghranendriya labdhi akshar, Jihvendriya labdhi 5 akshar, Sparshanendriya labdhi akshar, and No-indriya labdhi Wan akshar. vivecana-jisakA kSaya na ho vaha akSara hotA hai| jJAna jIva kA zAzvata svabhAva hai| jJAna kA ke astitva samApta ho jAe to jIva kA astitva bhI samApta ho jAtA hai| jIva kA akSaya guNa hone ke kAraNa jJAna kA paryAyavAcI zabda hai akssr| yaha bhAva kI abhivyakti ke lie jo rUpa letA hai / * use bhI akSara hI kahate haiN| akSarazruta ke tIna bheda isI AdhAra para kie gae haiN| (1) saMjJAkSara-akSara kI saMjJA jise dI gaI ho vaha saMjJAkSara hai| anya zabdoM meM jisa AkRti yA 5 rUpa se jo akSara vizeSa pahacAnA jAtA hai use saMjJAkSara kahate haiN| vibhinna lipiyoM ke vibhinna Wan dhvaniyoM ke paricAyaka cihnoM ko arthAt varNAkSaroM ko saMjJAkSara kahate haiN| jaise-a, A, ka, kha . aadi| (2) vyaMjanAkSara-akSara kA arthamaya dhvanirUpa vyaMjanAkSara hai| jaba hama koI akSara yA akSara samUha uccArita karate haiM to zabda aura vAkyoM kA nirmANa hotA hai aura ina vAkyoM ke saMgaTita 5 rUpa se bhAvoM kI abhivyakti hotI hai jo aneka rUpa meM saMkalita kI jA sakatI hai; jaise lekha, Wan nATaka, kavitA, grantha aadi| saMkSepa meM lipi Adi saMjJAkSara hai tathA pustaka Adi vyaMjanAkSara hai| ke (3) labdhi akSara-akSara kA bhAvarUpa labdhi-akSara hai| dhvani sunakara athavA rUpa dekhakara usameM nihita artha ko anubhavapUrvaka samajhanA hI bhAvarUpa athavA jJAnarUpa hai| anya zabdoM meM-zabda hai grahaNa hone ke pazcAt indriya aura mana ke nimitta se jo zabdArtha ke paryAlocana ke anusAra jJAna utpanna hotA hai use labdhikSara kahate haiN| $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFZhe $$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting L // zrutajJAna (341 ) Shrut-Jnana 055555555555555555555555550

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-- M IMPI ! . nanananana na a id 15 Qi Huo Deng Deng %%%%%Lao Si Shi (2) Vyanjana akshar--The meaningful acoustic expression of 45 akshar is vyanjana akshar. When we pronounce an akshar or a 4i group of akshars, words and sentences are formed. The organized 41 form of these words and sentences express our thoughts. This expression can be compiled in various forms like article, play, poetry, book etc. In brief, scripts are sanjna akshar and books are vyanjana 4 akshar. (3) Labdhi akshar--The thought form of akshar is labdhi akshar. After hearing a sound or seeing a form, to experience and understand 45 its meaning is known as thought form or jnana form of akshar. In 5 other words, after hearing a word or a sound, the knowledge produced with the help of sense organs and mind through the process 5 of analysis is called labdhi akshar. 5 Broadly looking it appears that labdhi akshar is confined to sentient beings only. But in fact, it is not that thoughts and feelings 45 are absent where sense organs are absent. Under developed or noni sentient beings also undergo kshayopasham. Therefore they also acquire bhava shrut although it is inexpressible. Such beings also have feelings like hunger, fear, sex, fondness, attachment, etc. A feeling or desire, even if it is inexpressible is related to words. Therefore it is believed that such beings also have labdhi akshar. 5 This is of six types 1. Shrotrendriya labdhi akshar--to grasp the meaning or purpose through word, language, sound and variations in its intensity. 5 2. Chaksurindriya labdhi akshar--to grasp the meaning or purpose by reading a text and seeing signs, expressions and gestures. 3. Ghranendriya labdhi akshar-to grasp the meaning or purpose 66 by smell and its variations. 4 Jihvendriya labdhi akshar--to grasp the meaning or purpose by taste and its variations. 5. Sparshanendriya labdhi akshar--to grasp the meaning or 5 purpose smell and its variations. $ 6. No-indriya labdhi akshar-to grasp the meaning or purpose by feeling, thoughts or contemplation. %Wan Sui %%% % % % %%%%% %%Nan Nan 'zrutajJAna ( 383 ) Shrut-Jnana Kong Bu Bu Bu Bu Bu Bu Bu Bu Sui Nan Yu Duan Lu 5Dian 5%%%%%%%% % %

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AALEELCLELCLEELELELE LEEPIFIE IFIFIPR-PrIPurarir -rrrr Mati-jnana and shrut-jnana both are produced with the help of $ Wan five sense organs and mind. These are acquired gradually. Mati4 jnana is cause and shrut-jnana its effect or activity. Mati-znana is s natural or spontaneous and general, whereas shrut-jnana is acquired 41 with effort and is specific. Mati-jnana is inexpressible and shrutjnana is expressible. anakSarazruta ANAKSHAR SHRUT 74 : se kiM taM aNakkhara-suaM? aNakkhara-suaM aNegavihaM paNNattaM, taM jahA(1) UsasiyaM nIsasiyaM, nicchUDhaM khAsiyaM ca chIyaM c| nissiMghiya-maNusAra, aNakkharaM cheliyaaiiaN|| se taM aNakkharasuaM artha-prazna-yaha anakSarazruta kyA hotA hai ? uttara-anakSarazruta aneka prakAra kA hotA hai jaise-ucchvAsa, nizvAsa, thUkanA, . khaoNsanA, chIMkanA, nAka sApha karanA, sAnunAsika uccAraNa Adi sabhI anakSarazruta haiN| 74. Question--What is this anakshar shrut? Answer-Anakshar shrut is of many types--exhalation, + inhalation, spitting, coughing, sneezing, blowing nose, nasal sound, etc. vivecana-iMgita mAtra ke lie utpanna kI huI ve dhvaniyA~ jo akSara athavA zabda rUpa kI * abhivyakti lie nahIM ho, ve anakSarazruta kahalAtI haiN| jo dhvaniyA~ niSprayojana hotI haiM yA kI fa jAtI haiM ve isameM sammilita nahIM haiN| kisI prayojana se dUsaroM ko cetAvanI dene ke lie, hai hita-ahita jatAne ke lie athavA anya kisI uddezya se jo bhI zabda athavA saMketa kie jAte haiM / ve saba anakSarazruta meM sammilita haiN| Elaboration-The sounds produced just to indicate some thing or as a gesture and not used to express any letter or word are called 4 anakshar shrut. The sounds that have no meaning or are produced 4 without any specific purpose are not included in this. The sounds 55 created for some purpose, to warn others, to indicate benefit or harm, u or for any other use are included in anakshar shrut. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM zrI nandIsUtra (344 ) Shri Nandisutra u $5555555555555555555555555555555Sui Sheng

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Qi Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$ 21STR a maha saMjJI-asaMjhIzruta SANJNI AND ASANJNI SHRUT 75 : se kiM taM saNNisuaM? saNNisuaMtivihaM paNNattaM, taM jahA-kAliovaeseNa heUvaeseNaM ditttthivaaovesennN| se kiM taM kAliovaeseNaM? (1) kAliovaeseNaM-jassa NaM jatthi IhA, avoho, maggaNA, gavesaNA, cintA, vImaMsA, se NaM saNNIti lbbhi| jassa NaM natthi IhA, avoho, maggaNA, gavesaNA, cintA, vImaMsA, se NaM asaNNIti labbhai, se taM kaaliovesennN| (2) se kiM taM heUvaeseNaM? heUvaeseNaM-jassa NaM atthi abhisaMdhAraNapuvviA karaNasattI, se NaM saNNItti lbbhi| ___jassa NaM natthi abhisaMdhAraNapuvviA karaNasattI, se NaM asaNNItti lbbhi| se taM heuuvesennN| (3) se kiM taM diTTivAovaeseNaM? diDivAovaeseNaM saNNisuassa khaovasameNaM saNNI lbbhi| asaNNisuassa ma khaovasameNaM asaNNI lbbhi| se taM divivAovaeseNaM, se taM saNNisuaM, se taM, asnnnnisu| ____ artha-prazna-saMjJIzruta kitane prakAra kA hai ? ___uttara-sAzruta tIna prakAra kA batAyA hai-(1) kAlikI upadeza se, (2) hetu upadeza * se, aura (3) dRSTivAda upadeza se| prazna-kAlikI upadeza se kisa prakAra kA hai ? uttara-jise IhA, apoha, mArgaNA, gaveSaNA, cintA tathA vimarza hote haiM usa prANI ko # saMjJI kahate haiN| jise IhA, apoha, mArgaNA, gaveSaNA, cintA tathA vimarza nahIM hote usa + prANI ko asaMjJI kahate haiN| unase sambadhita jJAna kAlikI upadeza se saMjJIzruta athavA asaMjJIzruta kahalAtA hai| B5 s$$ $$$$$Ting Ting FFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FF55 Wan zrutajJAna (345 ) Shrut-Jnana s Sui Sui Sui Sui Sui Sui Sui Sui 5Sui Sui Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui %%%%%%%%%$

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fee hTS v vvb b b b b b b nb vyb hb hb hb hb hb hb hb hb hb hb rb vtb hb hb hb hb hb hb hb hb hb hb Zhong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting * prazna-hetu upadeza meM saMjJIzruta kisa prakAra kA hai ? + uttara-jisameM buddhi dvArA AlocanApUrvaka kriyA karane kI zakti hai usa prANI ko saMjJI, OM kahate haiN| jisameM buddhi dvArA AlocanApUrvaka kriyA karane kI zakti nahIM hai usa prANI ko asaMjJI kahate haiN| tatsaMbaMdhI jJAna hetu-upadeza se saMjJIzruta athavA asaMjJIzruta kahalAtA hai| prazna-dRSTivAda upadeza se saMjJIzruta kisa prakAra kA hai ? uttara-jisake saMjJIzruta kA kSayopazama huA ho usa jIva ko saMjJI kahate haiN| jisake asaMjJIzruta kA kSayopazama huA ho usa jIva ko asaMjJI kahate haiN| tatsaMbaMdhI jJAna dRSTivAda-upadeza se saMjJIzruta athavA asaMjJIzruta kahalAtA hai| isa prakAra saMjJI tathA asaMjJIzruta kA varNana pUrNa huaa| 74. Question-What is this sanjni shrut? Answer-Sanjni shrut is said to be of three types--1) with $ reference to kaliki upadesh, 2) with reference to hetu upadesh, and 3) with reference to drishtivad upadesh Question-What is this with reference to kaliki upadesh? 5 Answer-Those who have iha, apoh, margana, gaveshana, si Si chinta and vimarsh are called sanjni (sentient) beings. Those : who do not have iha, apoh, margana, gaveshana, chinta and vimarsh are called asanjni (non-sentient) beings. The 4 knowledge of these is called sanjni shrut or asanjni shrut with 4 reference to kaliki upadesh. Question-What is this with reference to hetu upadesh? Answer--That which has the capacity to act according to 5 analysis through wisdom is called sanjni being. That which does s 4 not have the capacity to act according to analysis through 4 i wisdom is called asanjni (non-sentient) being. The knowledge of these is called sanjni shrut or asanjni shrut with reference to $hetu upadesh. Question--What is this with reference to drishtivad upadesh? Answer--That who has had kshayopasham of sanjni shrut is a called sanjni (sentient) being. That who has had kshayopasham zrI nandIsUtra ( 346 ) Shri Nandisutra Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting E

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)))))))))) 555555555555555Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Zhong of asanjni shrut is called asanjni (non-sentient) (sentient) being. 4 The knowledge of these is called sanjni shrut or asanjni shrut respectively with reference to drishtivad upadesh. This concludes the description of sanjni and asanjni shrut. vivecana-saMjJI tathA asaMjJI prANI ke tIna vikalpa hai| tInoM vikalpoM se saMbaMdhita zruta hI + saMjJIzruta tathA asaMjJIzruta kahalAtA hai| ye tIna vikalpa isa prakAra haiM (1) kAlikI upadeza (dIrghakAlikI upadeza)-kAlikI athavA dIrghakAlikI dRSTikoNa se ma saMjJI prANI vaha hai jo sUcanA athavA jJAna ke avagrahaNa athavA samparka ke pazcAta kramabaddha rUpa meM IhA, apoha, mArgaNA, gaveSaNA, cintA tathA vimarza kriyAoM ke dvArA hI usa jJAna ko AtmasAt / karatA hai| saMkSepa meM jisa prANI meM isa prakAra kisI vastu yA viSaya ko grahaNa karane kI zakti hai + vaha saMjJI prANI hotA hai| isa zreNI meM manaHparyApti sampanna garbhaja, aupapAtika tathA nArakI Ate haiN| inakA zruta saMjJIzruta hotA hai| ma jina prANiyoM meM yaha zakti nahIM hotI ve asaMjJI kahe jAte haiN| isa zreNI meM sammUchimaka paMcendriya, caturindriya, trIndriya tathA dvIndriya jIva Ate haiN| manaHparyApti se sampanna jIvoM meM manolabdhi yatheSTa hotI hai ataH ve sUcanA athavA jJAna ko spaSTa rUpa meM grahaNa karate haiN| jaise-jaise OM stara giratA hai vaise-vaise manolabdhi alpa hotI jAtI hai aura artha grahaNa bhI tadanurUpa aspaSTa ke hotA jAtA hai| nimnatama stara para ekendriya jIva hote haiM jinheM aspaSTatama artha kI prApti hotI hai| inakA zruta asaMjJIzruta hotA hai| (2) hetu upadeza-hetu upadeza dRSTikoNa se saMjJI prANI vaha hai jo hetu samajhakara usake / anusAra kriyA meM pravRtta athavA nivRtta hotA hai| yaha iSTa se saMyoga karatA hai aura aniSTa se Wan viyog| isake udAharaNa haiM makkhI, macchara Adi prANI jo dina yA rAta meM, dhUpa yA chAyA meM, AhAra ke milane na milane para, sukha yA kaSTa hone na hone para AvAgamana karate haiN| ukta apekSA se ye sabhI saMjJI jIva kI zreNI meM Ate haiN| inakA zruta saMjJIzruta hotA hai| jina jIvoM kI iSTa-aniSTa ke hetu se pravRtti-nivRtti nahIM hotI ve sabhI asaMjJI jIva hote E haiN| isa zreNI meM vanaspati Adi pA~ca sthAvara jIva Ate haiN| inakA zruta asaMjJIzruta hotA hai| (3) dRSTivAdopadeza-dRSTi kA artha hai drshn| jisa jIva meM samyakdRSTi athavA samyak darzana OM ho vaha saMjJI hotA hai| anya zabdoM meM jo kSayopazama jJAna se yukta hai athavA jo AtmA sambandhI Wan hita ahita ko yathArtha rUpa se jAnatA samajhatA hai vaha saMjJI hotA hai| aisA saMjJI jIva hI AtmA ke ke lie ahitakara rAga-dveSAdi bhAvoM se virata hone kA prayatna kara mokSa rUpI zreya kI prApti kI OM ora bar3hatA hai| jo AtmA sambandhI hita ahita ko yathArtha rUpa meM nahIM jAnatA samajhatA vaha asaMjJI hotA hai| OM aisA asaMjJI jIva mithyAdRSTi hotA hai tathA AtmA ke lie ahitakara bhAvoM ko hI hitakara samajha 6Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFF5FFFFFFF%%%Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$ )))))))))))))))))))) Wan zrutajJAna (347) Shrut-Jnana 15 Sui Sui Sui Nan Wan %Yu 5Sui Le Le Yu Le 555Sui Nan Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Shen Yu Ya Ya

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45 Wan 45 Wan 45 Elaboration-There are three alternatives of sanjni (sentient) and asanjni (non-sentient) beings. The shrut related to these three alternatives is called sanjni shrut and asanjni shrut. The three alternatives are as follows 5 557 5 555555555555555 45 5 unase virata hone kA prayatna nahIM karatA apitu unameM rata hone kA prayatna karate rahakara mokSa rUpI zreya se dUra jAtA rahatA hai| ina sabhI vikalpoM ko sammilita rUpa meM dekhane para jJAta hotA hai ki dRSTivAdopadeza meM kevala ve jIva samAviSTa haiM jinhoMne samyaktva prApta kara liyA hai| dIrghakAlika upadeza meM ve jIva samAviSTa haiM jinameM samyaktva kI ora bar3hane kI sAmarthya vidyamAna hai| jo kevala mithyAdRSTi hI haiM tuvAdopadeza meM samAviSTa haiM / arthAt sthAvara prANiyoM ko chor3a sabhI jIva saMjJI haiM / isa prakAra se saMsAra ke jitane bhI prANI, bhUta, jIva aura sattva hai una sabhI meM zruta vidyamAna haiM cAhe ve asaMjJI hI kyoM na hoN| 6555 (1) Kaliki upadesh (Deergh-kaliki upadesh)-Kaliki means time related. From long term view point a sanjni (sentient) being is that which after coming in contact with the information or knowledge gradually absorbs it through the sequence of tha, apoh, margana, gaveshana, chinta and vimarsh. In brief a being that has the capacity to absorb a thing or a subject in this way is called a sanjni (sentient) being. The placental beings with fully developed mind, the aupapatic beings (gods), and the hell beings come in this class. Their knowledge is called sanjni shrut. The beings that do not have this capacity are called asanjni (non sentient) beings. Sammoorchim five sensed beings, and four, three, and two sensed beings come in this class. The beings with manah paryapti (fully developed mind) have enough mano labdhi (mental capacity) to absorb information and knowledge with clarity. With the decline in level this clarity gradually reduces. At the lowest level are the one sensed beings who have the minimum clarity. Their knowledge is called asanjni shrut. (2) Hetu upadesh-With this view point a sanjni (sentient) being is that who understands the cause and accordingly decides to indulge or not in any activity. It goes towards benefits and away from harm. These beings include house fly, mosquitoes, etc. the movements of whom are dependent on factors like day and night, sun or shade, availability and non-availability of food, and pleasure and pain. From 47 5 zrI nandI sUtra ( 348 ) 5 55 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 For Private Personal Use Only Shri Nandisutra 555555555555555555555555555555 Wan Wan

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5555555555555555555555555555555555555555555555550 5555555555555555555555555555 this angle they all fall under the category of sanjni (sentient) beings. Their knowledge is sanjni shrut. All those beings whose indulgence and non indulgence is not dependent on benefits and harms are asanjni (non-sentient) beings. Their knowledge is called asanjni shrut. (3) Drishtivad upadesh-Drishti means perception. A being which has right perception is called a sanjni (sentient) being. In other words-who has the knowledge of kshayopasham; or who properly knows about what is good or bad for the soul, is a sanjni (sentient) being. Only such sanjni (sentient) being tries to refrain from feelings of attachment and aversion that are harmful for the soul and proceeds to acquire the benefit in the form of liberation. That which does not properly know and understand good and bad, in context of soul is asanjni (non-sentient) being. Such asanjni (nonsentient) being is mithyadrishti (having false perception or belief). He considers beneficial what is actually harmful for the soul and instead of refraining, continues to indulge in that. Thereby he continues to move away from the path of liberation. When we look at all these alternatives together we find that in drishtivad upadesh, only those beings are included who have acquired samyaktva. In kaliki upadesh those beings are included who have the potential to head towards samyaktva. Those who are just mithyadrishti are included in hetu upadesh. This means that besides the immobile beings all other beings are sanjni (sentient). Thus shrut or knowledge exists in all prani (two, three, four sensed beings), bhoot (organisms), juva (five sensed beings), and sattva (entities) irrespective of their being asanjni (non-sentient). 76 : se kiM taM sammasuaM? sammasuaM jaM imaM arahaMtehiM bhagavaMtehiM uppaNNanANa- daMsaNadharehiM, telukka - nirikkhiamahia - pUiehiM,' tIya-paDuppaNNa-maNAgayajANaehiM savvaNNUhiM, savvadarisIhiM, paNIaM duvAlasaMgaM gaNi-piDagaM, taM jahA 5 zruta jJAna (a) samyak zruta (a) SAMYAK SHRUT ( 349 ) Shrut-Jnana 55555555555555555555555555555555550 5555555555555555555555

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OF555555555555555550 (1) AyAro; (2) sUyagaDo, (3) ThANaM, (4) samavAo, (5) vivAhapaNNattI, (6) nAyAdhammakahAo, (7) uvAsagadasAo, (8) aMtagaDadasAo, (9), aNuttarovavAiyadasAo (10) paNhAvAgaraNAiM, (11) vivAgasuaM, (12) didvivAo, icceaM duvAlasaMgaM gaNipiDagaM-coddasapuvvissa sammasuaM, abhiNNadasapuvvissa sammasuaM, teNa paraM bhiNNesu bhynnaa| se taM smmsu| * artha-prazna-samyak zruta kisa prakAra kA hotA hai ? * uttara-jo utpanna jJAna aura darzana ke dhAraka, tIna loka ke jIvoM dvArA samAdRta tathA ma bhAvapUrvaka namaskRta, atIta-vartamAna-anAgata ko jAnane vAle sarvajJa aura sarvadarzI arhat bhagavantoM dvArA praNIta dvAdazAMgarUpa gaNipiTaka haiM use samyakzruta kahate haiN| jaiseOM AcArAMga, sUtrakRtAMga, sthAnAMga, samavAyAMga, vyAkhyAprajJapti, jJAtAdharmakathAMga, upAsakadazAMga, maantakRtdazAMga, anuttaraupapAtika dazAMga, praznavyAkaraNa, vipAka zruta aura dRssttivaad| yaha dvAdazAMga gaNipiTaka caudaha pUrvadhArI kA samyak zruta hotA hai| sampUrNa daza pUrvadharoM kA bhI OM samyak zruta hotA hai| usase kama dhAraNa karane vAloM meM bhajanA hai arthAt unakA samyak zruta ho bhI sakatA hai aura nahIM bhii| isa prakAra samyak zruta kA varNana pUrNa huaa| Wan 76. Question-What is this samyak shrut? Answer-The box of knowledge comprising of the twelve Angas, propagated by Arhat Bhagavans, the possessors of the directly acquired knowledge and perception, profoundly revered 5 and devoutly saluted by the beings of three worlds, the all ' seeing and all knowing omniscients who know past, present, 41 and future; is called samyak shrut. The Angas are--Acharang, Sutrakritang, Sthanang, Samvayang, Vyakhya Prajnapti, EJnatadharmakathang, Upasakdashang, Antkritdashang, 5 Anuttaraupapatik dashang, Prashna Vyakaran, Vipak Shrut, 4 and Drishtivad. These twelve Angas are the samyak shrut of the 41 knowers of the fourteen purvas. These also are the samyak LE shrut of all the knowers of the ten purvas. There is an 5 ambiguity about those who know less than this. Their shrut $ may and may not be the samyak shrut. % This concludes the description of samyak shrut. vivecana-samyak zruta kA artha haiM yathArtha satya kA niSkaluSa tathA pratyakSa jnyaan| aise jJAna ke OM praNetA ke lie yahA~ sAta vizeSaNoM kA upayoga kiyA haiOM zrI nandIsUtra ( 350 ) Shri Nandisutra 15 0555555555555555555555555550 15Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ja

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mPIPPIPPIRIRIPPIPIPIPICICLE mannaa LES CIUC (1) arhata-jinhoMne rAga-dveSa, kAma, krodha Adi Atmika doSoM kI tathA dhanaghAti karmoM kI OM sattA ko nirmUla kara AtmA ko niSkaluSa kara diyA hai aura punarjanma ke nimitta ko miTA diyA hai ve ahaMta haiN| (2) bhagavanta-jina mahAna AtmA meM sampUrNa aizvarya, niHsIma zakti, trilokavyApI yaza, parama ke tejasvitA, vizuddha caitanya dharma, nirAgraha karuNA ke cirantana pravAha kI aura prerita athaka parizrama Adi sarva kalyANakArI mahAguNa vidyamAna hoM ve bhagavanta haiN| 9 (3) utpanna jJAna-darzana-dhAraka-jinameM jJAna-darzana utpanna huA ho| aise pratyakSa jJAna-darzana ke / dhaark| jJAna aura darzana kisI anya srota se bhI prApta ho sakatA hai-jaise adhyayana, zravaNa, OM abhyAsa aadi| kintu aisA jJAna parokSa hotA hai, svAnubhUti pratyakSa nhiiN| (4) tIna lokoM meM samAdRta tathA namaskRta-jo apane niSkaluSa pratyakSa jJAna ke prakAza se OM triloka ko Alokita karane ke kAraNa AdarapUrvaka dekhe jAte haiM tathA apanI isa nirAgraha anukampA ke kAraNa samasta loka ke vandanIya tathA pUjanIya haiN| (5) trikAlajJa-jo bhUta, bhaviSya, vartamAna ko kisI sAdhana athavA nimitta se nahIM kintu Atma-pratyakSa rUpa meM jAnane-dekhane kI kSamatA rakhate haiN| (6) sarvajJa-jo pratyeka vastu ko pratyeka dRSTikoNa se pratyakSa jAnate haiN| jinakA jJAna sarvavyApI hai| (7) sarvadarzI-jo pratyeka vastu ko pratyeka dRSTikoNa se pratyakSa dekhane kI kSamatA rakhate haiN| jinakI dRSTi aura dRSTikoNa sarva vyApI hai| ina sAta vizeSaNoM se sampanna mahApuruSa hI samyaka zruta ke praNetA hote haiN| inake Apta vacanoM ko gaNadharoM ne bAraha peTiyoM (piTaka) meM saMjo liyA thaa| ataH inheM gaNipiTaka nAma se jAnA jAtA hai| samyak zruta ko puruSa rUpa meM dekheM to ye bAraha piTaka usake aMga rUpa haiN| isI kAraNa hai + inheM dvAdazAMga kahA jAtA hai| Wan jo mahApuruSa isa sampUrNa samyak zruta kA dhAraNa kara lete haiM--unake vacana bhI samyakazruta hote Wan Wan haiN| isa zreNI meM gyAraha aMga tathA bArahaveM aMga ke caudaha pUrva sammilita haiN| aisI mAnyatA hai ki gyAraha aMga tathA sampUrNa dasa pUrvo ke dhAraka mahApuruSoM ke vacana bhI samyak zruta hote haiN| dasa se OM kama pUrvo ke jAnakAra ke vacana samyak zruta ho bhI sakate haiM aura nahIM bhii| isakA kAraNa yaha // Wan mAnA jAtA hai ki dasa se caudaha pUrvo ke jAnakAra nizcinta rUpa meM samyak dRSTi hote haiN| isase kama ke jAnakAra Avazyaka rUpa meM samyak dRSTi nahIM hote| arthAt mithyA dRSTi jIva bhI dasa pUNe se kucha kama kA adhyayana kara sakate haiN| Elaboration-Samyak shrut means the pure and direct knowledge of the true reality. Seven adjectives have been used here 5 for the propagators of such knowledge Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 $ $$$$$ - zrutajJAna Shrut-Jnanay

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IPB P I E N - - - - - --- -- -- --- -- Wwwwwwww1 121 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Ting Ting FTing Ting Ting Ting Ting Ting Ting 1. Arhat-Those who have made their soul absolutely pure by si 55 rooting out the influence of tough vitiating karmas as well as the 5 spiritual vices like attachment, aversion, lust, and anger. And 4 5 consequently wiped out the cause of rebirth. 2. Bhagavant-Those great souls that are endowed with great 55 altruistic virtues like ultimate grandeur, unlimited power, all 5 enveloping fame, extreme radiance, transparently pure spirituality, and untiring endeavour directed at incessant flow of spontaneous compassion. 3. Utpanna Jnana-darshan dharak-Those who have been enlightened and endowed with self realized direct perception and knowledge Knowledge and perception can be acquired indirectly with the help of studies, listening, practice, and other means. This is not y self realized direct knowledge but indirect knowledge. 4. Samadrit and namaskrit-Those who are revered because ney spread the light of their untainted direct knowledge throughout 4 bf the three worlds and are saluted with devotion for this spontaneous i compassion. 5. Trikalajna--Those who have the capacity to know past, present, and future directly and without any outside means or method. 6. Sarvajna-Those who directly know every substance from every angle and whose knowledge is all pervading. 7. Sarvadarshi--Those who directly perceive every substance from every angle and whose view and viewpoint are all pervading. Only those great men who are endowed with these seven attributes are the propagators of samyak shrut. Their sermons were secured within twelve ganipitaks (boxes of ganadhars, a metaphor for canons). When we think of samyak shrut being in the form of human body these twelve boxes form the twelve main parts of that body. 45 That is why these are also called the twelve Angas (parts). The words of those great men who absorb this samyak shrut, also 55 become samyak shrut. In this category come the eleven Angas and fourteen purvas of the twelfth Anga. There is a belief that the words of those great men who absorb the eleven Angas and complete ten purvas of the twelfth Anga, are also samyak shrut. The words of 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra ( 347 ) Shri Nandisutra 0151645454555555555555555556145454545454545454

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65SESESESENSESSIO those who know a little less than ten purvas may or may not be samyak shrut. The reason for this is said to be that the knowers of ten 4 to fourteen purvas are necessarily samyakdrishti. Those who know 4 less than this are not necessarily samyakdrishti. This means that S even the mithyadrishti can study up to a little less than ten purvas. mithyAzruta varNana MITHYA SHRUT 77 : se kiM taM micchAsuaM? micchAsuaM, jaM imaM aNNANiehi micchAdiTThiehiM, sacchaMdabuddhi-maivigappiaM, taM jahA (1) bhArahaM, (2) rAmAyaNaM, (3) bhImAsurakkhaM, (4) koDillayaM, (5) sagaDabhadiAo, (6) khoDaga (ghoDaga) muhaM, (7) kappAsiaM, (8) nAgasuhumaM, (9) kaNagasattarI, (10) vaisesiaM, (11) buddhavayaNaM, (12) terAsiaMja (13) kAviliaM, (14) logAyayaM, (15) sadvitaMtaM, (16) mADharaM (17) purANaM ma (18) vAgaraNaM, (19) bhAgavaM, (20) pAyaMjalI, (21) pussadevayaM, (22) leha, (23) gaNiaM, (24) sauNiruaM, (25) naaddyaaiN| ahavA bAvattari kalAo, cattAri a veA sNgovNgaa| ___ eAI micchadidvissa micchattapariggahiAI micchA-suaM eyAiM caiva sammadihissA sammattapariggahiAI smmsu| ___ ahavA micchAdivissa vi eyAiM ceva sammasuaM, kamhA? sammattaheuttaNao, jamhA te micchadidviA tehiM caiva samaehiM coiA samANA kei sapakkhadiTThIo cyNti| se taM micchaa-su| artha-prazna-mithyAzruta kyA hai? uttara-jo ajJAnI va mithyAdRSTi vyaktiyoM dvArA buddhi va mati se vikalpita haiM veka mithyAzruta kahalAte haiN| jaise-(1) bhArata, (2) rAmAyaNa, (3) bhImAsurokta, (4) kauTilya, (5) zakaTabhadrikA, (6) ghoTakamukha, (7) kAsika, (8) nAga-sUkSma, (9) kanakasaptati, (10) vaizeSika, (11) buddhavacana, (12) trairAzika, (13) kApilIya, (14) lokAyata, ma (15) SaSTitaMtra, (16) mAThara, (17) purANa, (18) vyAkaraNa, (19) bhAgavata, Wan zrutajJAna (353 ) Shrut-Jnanals 0555555555555555555555555550 E9%%%%%%%Zhe %% % 5% FWan Le Le %5sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFF

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- hrb db b h b v b h b t t t t t b Hbvb vb vbvb rb Hbvbt ttvg hTSttt + (20) pAtaMjali, (21) puSyadaivata, (22) lekha; (23) gaNita, (24) zakuniruta tathA E (25) naattk| athavA bahattara kalAe~ tathA aMgopAMga sahita ved|| ye sabhI mithyAdRSTi ke mithyAtva se grahaNa kiye gaye mithyAzruta haiM aura yahI samyagdRSTi ke samyak rUpa se grahaNa kiye gaye samyakzruta hote haiN| athavA mithyAdRSTi ke bhI yahI / samyakzruta haiM kyoMki ye samyaktva ke hetu haiM jisase mithyAdRSTi una granthoM se prerita kiye jAne se apane svayaM kA Agraha arthAt mithyAdRSTi ko chor3a dete haiN| yaha mithyAzruta kA varNana huaa| ___77.Question-What is this mithya shrut? Answer-The scriptures which are conceived by ignorant and mithyadrishti individuals through their intellect and view are called mithya shrut. For example-1. Bharat, 2. Ramayan, 3. Bhimasurokta, 4. Kautilya, 5. Shakatabhadirka, Wan 6. Ghotakamukh, 7. Karpasik, 8. Naag-sukshma, 9. Kanakasaptati, 10. Vaisheshik, 11. Biddhavachan, 12. Trairashik, 13. Kapiliya, 14. Lokayat, 15. Shashtitantra, 41 OM 16. Mathar, 17. Purana, 18. Vyakaran, 19. Bhagavat,, 20. Patanjali, 21. Pushyadaivat, 22. Lekh, 23. Ganit, 24. Shakunirut, and 25. Natak. Also the seventy two arts and y crafts and the Vedas with their angopangas (derivative literature based on the Vedas). All these are the mithya shrut (scriptures) conceived through the false perception of mithyadrishti. These same become the si samyak shrut when conceived through the right perception of samyakdrishti. Also these same are the samyak shrut for they mithyadrishti because these become the inspiring cause forys samyaktva and influence him to abandon his dogmas off mithyadrishti. This concludes the description of mithya shrut. ___ vivecana-mithyAzruta vaha hai jo mithyAdRSTi dvArA pratipAdita ho| mithyAdRSTi use kahate haiM, jisakI vicAradhArA mithyAtva se prerita ho| mithyAtva dasa prakAra kA batAyA gayA hai- (1) adhamme dhammasaNNA-adharma ko dharma smjhnaa| jaise-devI-devatAoM ke nAma para pazu-balika jaise hiMsAtmaka kArya karanA aura use dharma maannaa| 2Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFFF Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra ( 354 ) Shri Nandisutra

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AS55555555555555555550 E (2) dhamme adhammasaNNA-dharma ko adharma smjhnaa| jaise-Atma-zuddhi ke mArga ko adharma ke smjhnaa| OM (3) ummagge maggasaNNA-unmArga athavA duHkha ke mArga ko sanmArga athavA sukha kA mArga smjhnaa| ma (4) magge umaggasaNNA-sanmArga ko unmArga smjhnaa| jaise-samyak jJAna-darzana-cAritra jo mokSa mArga hai use duHkha kA mArga smjhnaa| (5) ajIvesu jIvasaNNA-ajIva ko jIva maannaa| jaise-saMsAra meM jo kucha bhI hai vaha OM hI hai, ajIva padArtha kA astitva hI nahIM hai aisA bhrama paalnaa| (6) jIvesu ajIvasaNNA-jIvoM ko ajIva smjhnaa| jaise-saMsAra meM kevala manuSya tathA pazu Wan hI jIvadhArI haiM anya kisI meM jIva astitva hI nahIM hai| (7) asAhusu sAhusaNNA-asAdhu ko sAdhu smjhnaa| jo vyakti dhana-vaibhava, strI-putra Adi + kisI se bhI virakta nahIM hai-aise vyakti ko sAdhu maannaa| jisameM sAdhu ke guNa nahIM hoM kevala OM veza sAdhu kA ho use sAdhu maannaa| (8) sAhusu asAhusaNNA-sAdhu ko asAdhu maannaa| jisameM sAdhutva hai use veza athavA matabheda ke kAraNa asAdhu smjhnaa|| (9) amuttesu muttasaNNA-amukta ko mukta smjhnaa| jo AtmA ko karmamala se rahita kara janma-mRtyu ke baMdhana se nahIM chUTe haiM unheM mukta maannaa| (10) muttesu amuttasaNNA-mukta ko amukta maannaa| manuSya kabhI mukta nahIM hotA, AtmA kabhI paramAtmA nahIM bana sakatA, AtmA kabhI karma ke bandhana se mukta nahIM ho sktaa| yaha mAnakara jo mokSa prApta kara cuke haiM unheM bhI amukta maannaa| ina sabhI ko sarala sAmAnya bhASA meM kaheM to guNAvaguNoM ke samyak nirNaya ke binA satya ko mithyA aura mithyA ko satya mAnanA mithyAtva hai| kyoMki jJAna Atma-sAmarthya sApekSa hai| ataH sAmarthya ke vikAsa ke sAtha vyakti mithyA ko tyAgakara satya kI ora bar3hatA hai| kintu mithyAtvIka apane durAgraha ke kAraNa apanA vikAsa mArga svayaM banda kara detA hai| mithyAzrutoM ke udAharaNa ke pazcAt eka mahattvapUrNa tathya yaha batAyA gayA hai ki mithyAzruta mithyAdRSTi ke kAraNa haiM apane ApameM nhiiN| arthAt jJAna apane ApameM mithyA nahIM hai| mithyAdRSTi use apane mithyAtva se kaluSita kara ahita kI dizA meM le jAtA hai| isa kAraNa vaha mithyAzrutakI __ bana jAtA hai| vahI jJAna samyagdRSTi se yukta vyakti ke lie samyagjJAna bana jAtA hai| kyoMki vaha jJAna ko apanI samyagdRSTi ke kAraNa parama zreya kI dizA meM le jAtA hai| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$Ting Ting Ting Ting Ting Ting Ting Ting F$Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Le zrutajJAna ( 355 ) Shrut-Jnanchi $55555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555 E

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Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 445 91 44 45 46 47 4 41 555 95 46 47 48 49 55 545 46 4550 451 452 453 4544644744 5. Elaboration-The scriptures propagated by mithyadrishti 4 individuals are called mithya shrut. Mithyadrishti is one whose 5 thoughts are inspired by mithyatva (false perception or belief). Mithyatva is said to be of ten types as follows, 5 1. Adhamme dhammasanna-To accept false religion as right $ religion. For example, to indulge in animal sacrifice in name of gods and goddesses and consider it to be a religious act. 5 2. Dhamme adhammasanna--To consider right religion to be false religion. For example, to consider the path of purity of soul as nonreligious. 3. Umagge maggasanna-To consider the wrong path (path of 4 sorrows) to be the right path (the path of happiness). 4. Magge umaggasanna--To consider the right path to be the wrong path. For example, to consider right perception, knowledge, and conduct, which leads to liberation, to be the path of sorrow. 5. Ajivesu jivasanna-To consider non-living as living. For $ example, to believe that all activity in this world is the activity of 4 beings and there is no existence of anything non-living. 6. Jivesu ajivasanna-To consider living as non-living. For 5 example, to believe that the only living beings in this world are 5 human beings and animals and there is no existence of any other living beings. 7. Asahusu sahusanna-To consider non-ascetic as ascetic. To 5 accept as an ascetic a person who has renounced nothing including 15 wealth and grandeur, wife and son, etc. To accept as an ascetic a person who has no virtues of an ascetic and is just dressed as one. 8. Sahusu asahusanna-To consider ascetic as non-ascetic. To y believe a true ascetic having all virtues, to be non-ascetic just 45 because of opposing views or his dress. 9. Amuttesu muttasanna-To consider non-liberated to be liberated. To accept as liberated those who have not come out of the 9 trap of rebirth by cleansing the soul of the dirt of karmas. 10. Muttesu amuttasanna-To consider liberated to be nonliberated. To accept as non-liberated, those who have attained 45 moksha with the belief that man is never liberated, a simple soul 4 45 446 44 45 46 44 45 44 45 44 45 46 47 45 44 45 46 47 44 45 46 47EUR 445 446 45 44 4 544 HE zrI nandIsUtra 44-454 ( 346 ) Shri Nandisutra 455 456 45 46 47 45454545454545454545454545454545454545454545

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EEEEEEEEEEEphamadhaWan 555555555555 (atma) cannot become the Ultimate-soul (Paramatma), the soul can never be free of the trap of karmas. In simple terms this means to accept true as false and vice versa without properly judging the vices and virtues or the supporting and 151 contradicting evidences, is called mithyatva. As knowledge depends 45 s on capacity, with the development of the capacity a person rejects fi falsity and progresses towards truth. But a mithyatvi because of his 55 dogma chokes his own path of progress. After giving the list of mithya shruts a very important fact has been mentioned. The scriptures are not false in themselves, it is because of the mithyadrishti (wrong interpretation) that they are 5 false. In other words, knowledge in itself is not false; it is the 55 mithyadrishti who spoils it with his falsity and steers it in the direction of harm. For this reason it becomes mithya shrut. The same knowledge becomes right knowledge for a samyakdrishti person because he steers it towards the ultimate benefit that is liberation. 950 mamamamamamamamamamamamamamamamamamamamamamamamamamamamamama) sAdi, sAnta, anAdi tathA ananta zrUta SAADI, SAANT, ANAADI AND ANANT SHRUT 78 : se kiM te sAiaM-sapajjavasiaM? aNAiaM-apajjavasiaM ca? icceiyaM duvAlasaMgaM gaNipiDagaM vucchittinayaTTayAe sAiaM sapajjavasiaM, OM avvucchittinayaTThayAe aNAiaM apjjvsiaN| taM samAsao cauvvihaM paNNattaM, taM jahAdavvao, khittao, kAlao, bhaavo| tattha-(1) davyao NaM sammasuaM egaM purisaM paDucca sAiaM sapajjavasiaM, bahave purise ya paDucca aNAiyaM apjjvsi| (2) khettao NaM paMca bharahAI, paMceravayAI, paDucca sAiaM sapajjavasiaM, paMca mahAvidehAiM paDucca aNAiyaM apjjvsi| (3) kAlao NaM ussappiNiM osappiNiM ca paDucca sAiaM sapajjavasi, # noussappiNiM noosappiNiM ca paDucca aNAiyaM apjjvsi| zrutajJAna ( 357 ) Shrut-Jnana Shao Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Jin

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5Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei 55555555555555555555$ (4) bhAvao 'NaM je jayA jiNapannattA bhAvA AghavijjaMti, paNNavijaMti, OM parUvijjaMti, dasijati, nidaMsijjaMti, uvadaMsijjaMti, tayA (te) bhAve paDucca sAiaM spjjvsi| khAovasamiaM puNa bhAvaM paDucca aNAiaM apjjvsi| ___ ahavA bhavasiddhiyassa suyaM sAiyaM sapajjavasiaM ca, abhavasiddhiyassa suyaM aNAiyaM apajjavasiaM (ca) savvAgAsapaesaggaM savvAgAsapaesehiM aNaMtaguNiaM pajjavakkharaM niphphjji| savvajIvANaM pi a NaM akkharassa aNaMtabhAgo niccugghADio, jai puNa so'vi AvarijjA, teNaM jIvo ajIvattaM paavijjaa| 'sudRvi mehasamudae hoi pabhA cNdsuuraannN|' se tti sAiaM sapajjavasiaM, se taM aNAiyaM apjjvsi| artha-prazna-yaha sAdi saparyavasita aura anAdi aparyavasita zruta kyA hai ? uttara-yaha dvAdazAMga gaNipiTaka paryAyanaya kI apekSA se sAdi saparyavasita hai aura dravyArthikanaya kI apekSA se anAdi aparyavasita hai| vaha zrutajJAna saMkSepa meM cAra prakAra kA pratipAdita kiyA gayA hai-dravya se, kSetra se, kAla se tathA bhAva se| una cAroM meM (1) dravya kI apekSA se, eka puruSa sambandhI samyakazruta sAdi saparyavasita hai aura * aneka puruSoM sambandhI anAdi aparyavasita hai| (2) kSetra kI apekSA se, samyakazruta pA~ca bharata aura pA~ca airavata meM sAdi saparyavasita haiM aura mahAvideha kSetra meM anAdi aparyavasita hai| (3) kAla kI apekSA se, utsarpiNI aura avasarpiNI ke saMdarbha meM sAdi saparyavasita hai // aura na utsarpiNI aura na avasarpiNI ke saMdarbha meM anAdi aparyavasita hai| (4) bhAva kI apekSA se, sarvajJa dvArA prarUpita bhAva jana sAmAnya rUpa se kahe jAte haiM, prajJApita kiye jAte haiM, prarUpita kiye jAte haiM, darzita kiye jAte haiM, nirdezita kiye jAte haiM, tathA upadarzita kiye jAte haiM taba una bhAvoM ke saMdarbha meM samyakazruta sAdi saparyavasita hote haiN| kintu kSayopazama bhAvoM ke saMdarbha meM anAdi aparyavasita hote haiN| athavAbhavasiddhika jIva kA zruta sAdi saparyavasita hai aura abhavasiddhika jIva kA zruta anAdi aparyavasita hai| sampUrNa AkAza pradezAgra ko saba AkAza pradezoM se anantaguNA karane se paryAya akSara niSpanna hotA hai| sabhI jIvoM kA akSara (zrutajJAna) kA anantavA~ bhAga nitya udghATita fa AvaraNarahita rahatA hai| yadi vaha bhI AvaraNa ko prApta ho jAye to usameM jIva ajIva Wan OM zrI nandIsUtra ( 358 ) Shri Nandisutra u 0555555550 iFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFF $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5Nian

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55555555555555555555555555555 2121 21 666666666 bana jAyegA / meghoM kA samUha atyadhika saghana hone para bhI candra aura sUrya kI prabhA sarvathA lupta nahIM hotii| isa prakAra yaha sAdi saparyavasita aura anAdi aparyavasita kA varNana pUrNa huA / UC UC LE LE LE LE 78. Question-What is this saadi saporvavasit and anadi aparyavasit shrut? Answer-This twelve Anga ganipitak is saadi saparyavasit (with a beginning and an end) from the pa aya naya (view point of variations). It is anaadi aparya isit (without a beginning and an end) from the dravyarthik aya (view point of substance). This shrut-jnana, in brief, said to be of four types-with reference to the parameters f (1) substance, (2) area, (3) time, and (4) mode. In these four (1) With reference to substance, the samya' one person is saadi saparyavasit and that persons is anaadi aparyavasit. ; (2) With reference to area, in five Bharat areas the samyak shrut is saadi saparyavasit and in the Mahavideh area it is anaadi aparyavasit. zrutajJAna shrut related to elated to many (3) With reference to time, in context of progressive and regressive cycles of time the samyak shrut is saadi saparyavasit! and without the context of time cycles it is anaadi aparyavasit. (4) With reference to mode (thoughts, precepts), in context of the precepts of the omniscient the samyak shrut is saadi saparyavasit because these precepts are stated, propagated, elaborated, explained, clarified, and simplified for the benefit of the common man. However, in context of the principles of kshayopasham it is anaadi aparyavasit. In other words the shrut of bhav-siddhik being is saadi saparyavasit and that of abhav-siddhik being is anaadi aparyavasit. 45 55 ( 359 ) d five Airavat, The infinite multiplication of the total periphery of the space with total number of space points gives the value of paryaya akshar (the total number of existing modes). An infinitesimal 555555555555555555555555 For Private Personal Use Only 55555555555555555555555 Shrut-Jnana

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- 5 5 5 5 5 5 5 5 5 5 5 5 6 4 F S IN 5 5 5 5 5 5 5 5 5 F 5 5 5 5 5 5 5 ! 6 4 5 6 6 6 6 6 5 5 5 5 ! LE LE LE LE LE LE LEEEEE fraction of the akshar (shrut-jnana) is ever open or unveiled. If this also gets veiled the being will turn into non-being or life will turn into matter. No matter how dense is the cover of clouds the radiance of the sun and the moon does not completely vanish. Jin Yu Bao Bao Qiang Yu Fen Fen Fen Fen Fen Shua Shua Shua Shua Yu Zhi Liao Hua Chu Bing This concludes the description of saadi saparyavasit and anaadi aparyavasit. vivecana-gaNipiTaka arthAt arhat dvArA pratipAdita dharmagrantha athavA tIrthaMkara ke vacana vyavacchittinaya athavA paryAyArthikanaya kI apekSA se sAdi- sAnta hai arthAt paryAyoM kI dRSTi unakA Adi aura anta donoM haiN| parantu avyavacchittinaya athavA dravyArthikanaya kI apekSA anAdi-ananta hai arthAt apane mUla jJAna rUpa meM vaha anAdi ananta hai| isa dRSTikoNa ke AdhAra para isake cAra vikalpa batAye haiM (1) dravyataH - eka jIva kI apekSA se samyak zruta sAdi- sAnta hai / jIva ko jaba samyaktva kI prApti hotI hai taba usa jIva ke saMdarbha meM samyakzruta kI Adi hotI hai| jaba vaha pahale athavA tIsare guNasthAna meM praveza karatA hai taba punaH mithyAtva kA udaya hotA hai| pramAda, manomAlinya, tIvra vedanA athavA vismRti ke kAraNa vaha zruta lupta ho jAtA hai / anya paristhiti meM vikAsa prApta kara jaba kevalajJAna kA udaya hotA hai taba bhI zruta lupta ho jAtA hai| yaha samyak zruta kA anta hotA hai| aneka jIvoM kI apekSA se samyakzruta Adi ananta hai| kahIM na kahIM koI na koI samyak zruta ko dhAraNa karane vAlA sadA vidyamAna rahatA hai| aisI koI paristhiti na kabhI thI, hai, na hogI jaba samyak zruta ko dhAraNa karane vAlA koI bhI jIva isa sRSTi meM na ho / (2) kSetrata: - pA~ca bharata aura pA~ca airAvata ina dasa kSetroM kI apekSA se samyak zruta! sAdi-sAnta hai| avasarpiNI kAla ke sukkhama- dukkhama Are ke aMta meM aura utsarpiNI kAla ke dukkhama- sukkhama Are ke AraMbha meM tIrthaMkara bhagavAna sarvaprathama dharma saMgha kI sthApanA karane ke lie samyak zruta kI prarUpaNA karate haiN| yaha zruta kI Adi hai| dukkhama-dukkhama Are meM zruta vyavaccheda ho jAtA hai| yaha zruta kA anta hai / pA~ca mahAvideha kSetra kI apekSA se samyak zruta anAdi - ananta hai kyoMki ina kSetroM meM vaha sadA vidyamAna rahatA hai| (3) kAlataH - utsarpiNI evaM avasarpiNI kAlakrama jahA~ prabhAvI hai vahA~ samyak zruta sAdi - sAnta hai / pA~ca bharata va pA~ca airAvata kSetroM meM kAla kA yaha krama prabhAvI hai| jahA~ utsarpiNI avasarpiNI kAlakrama prabhAvI nahIM haiM, vahA~ Upara batAye kAlakrama ke kAraNa samyakzruta sadA vidyamAna rahatA hai, arthAt anAdi - ananta hai / mahAvideha kSetroM meM yaha kAlakrama prabhAvI nahIM hai| ( 360 ) 5 zrI nandIsUtra phra phra 5 Shri Nandisutra

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ma (4) bhAvata'-tIrthaMkara samyakzruta meM jo bhAva sAmAnya rUpa se, vibhinna bhedI va dRSTAntoM sahita prarUpita karate haiM unakI apekSA se zruta sAdi-sAnta hai kyoMki vaha samyaktva-prApti para Arambha // hotA hai aura mithyAtva athavA kaivalya-prApti para samApta ho jAtA hai| kSAyopazamika bhAvoM kI hai apekSA meM vaha anAdi-ananta hai, kyoMki jina jIvoM meM kSayopazama kI prakriyA Arambha ho gaI unheM samyakzruta sadA upalabdha hai| ataH anAdi-ananta hai aura jina jIvo me kSayopazama kI prakriyA OM Arambha nahIM huI unheM mithyAzruta sadA upalabdha hai| anya zabdoM meM bhavya prANI kA zruta sAdi-sAnta hai tathA abhavya kA zruta anaadi-annt| ise cAra bhAgoM se samajhA jA sakatA hai (1) sAdi-sAnta-samyaktva hone para aMga sUtroM kA adhyayana kiyA jAtA hai aura mithyAtva ke Wan udaya para athavA kevalajJAna hone para vaha prApta zruta lupta ho jAtA hai| yaha bhavya jIvoM kI apekSA (2) sAdi-ananta-yaha astitvahIna athavA zUnya hai, kyoMki samyakzruta athavA mithyAzruta donoM hI Adi sahita to haiM kintu ananta nahIM haiN| samyaktva ke udaya para mithyAzruta kA lopa hotA ma hai aura mithyAtva ke udaya para samyakthuta kaa| kaivalya hone para donoM kA lopa ho jAtA hai| (3) anAdi-sAnta-bhavya jIvoM kA mithyAzruta anAdi kAla se calA A rahA hai aura + samyaktva-prApti para usakA lopa ho jAtA hai| yaha bhI bhavya jIvoM ke sambandha meM hai| (4) anAdi-ananta-abhavya jIvoM kA mithyAzruta anAdikAla se calA A rahA hai| use samyaktva kI prApti nahIM hotii| ataH vaha mithyAzruta ananta kAla taka banA rhegaa| Elaboration-Ganipitak or the scriptures propagated by the Arhat or the words are saadi saparyavasit from the vyavacchiti naya - or paryayarthik naya (view point of variations). Which means that if with reference to variations it has both beginning as well as end But 4 from avyavacchiti naya or dravyarthik naya (view point of substance) it is anaadi aparyavasit. Which means that m its fundamental existence as jnana it is without any beginning or an end. From this point of view it has four categories - (1) With reference to substance--The samyak shrut related to 5 one person is saadi saparyavasit. When a being acquires samyaktva, it is the beginning of samyak shrut for him. When he reaches the first yfi or the third gunasthan, once again mithyatva surfaces. That shrut is $i lost due to lethargy, perversions, acute pain or loss of memory. In 4 other direction, when the individual keeps on progressing in the right BFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FF S Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan zrutajJAna Shrut--Jnana

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N EW MEVR . 29 . e . . . WI-a 21 Jan 14996914545456 Xiao Xin Qi FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting direction, Kewal-jnana is acquired. Here also the shrut is lost. This is the end of samyak shrut for him. The samyak shrut related to many persons is anaadi aparyavasit. At some place or the other there always is a person who has samyak shrut. There neither was, or is, nor will be a situation when there 45 was, is, or will be not a single being having samyak shrut. (2) With reference to area-In five Bharat and five Airavat, these ten areas the samyak shrut is with a beginning and an end 1 (saadi saparyavasit). Around the end of the sukkham-dukkham era of the regressive cycle of time and around the beginning of the dukkham-sukkham era of the progressive cycle of time the Tirthankar, to establish the religious organization, first of all propagates the samyak shrut. This is the beginning of the samyak i shrut. In the dukkham-dukkham era the shrut becomes extinct. This is the end of the samyak shrut. In the five Mahavideh areas it is without a beginning or an end (anaadi aparyavasit) because it always exists. (3) With reference to time-Where the progressive and - regressive cycles of time are effective the samyak shrut is with aus beginning and an end. In five Bharat and five Airavat these cycles of 5 time are effective. Where these cycles of time are not effective, due to uniform conditions in context of time cycles the samyak shrut alwaysus exists; or it is without a beginning or an end. In the Mahavideh area the time cycles are not effective. (4) With reference to mode (thoughts, precepts)-In context of the precepts of the omniscient, propagated in simple terms with numerous categories and examples, the samyak shrut is with a beginning and an end. This is because it starts with the acquisition ofur samyaktva and ends with mithyatva as well as omniscience. However, in context of the principles of kshayopasham it is without a beginning.fi or an end. This is because, to the beings, in which the process of kshayopasham has begun, the samyak shrut is always available. Andy to the beings in which the process of kshayopasham has not begun, the mithya shrut is always available. Ting Ting Le zrI nandIsUtra ( 382 ) Shri Nandisutra 4155451 451 451 451 451 451555555551415 41 41451414 415 41454 45 46 47 48 49 555441

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4>> Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Le %%%%%%%%Yu 5Sui 5Sui Jie $55Sui 5Sui 5Sui Sui Sui Sui De Fang Ge She 4 In other words the shrut of bhav-siddhik (destined to be liberated) being is with a beginning and an end and that of abhav-siddhik (not 15 destined to be liberated) being is without a beginning or an end. This can be summed up in four categories 156 1. Saadi-saant (with a beginning and an end)--When samyaktva $1 is attained the Angas are studied. Either on regressing to mithytva or on attaining omniscience the acquired shrut (knowledge) vanishes. 15 This is in context of the beings destined to liberation. 2. Saadi-anant (with a beginning and without an end)--This is invalid here because samyak shrut and mithya shrut both have beginning as well as end. With the rise of samyaktua mithya shrut vanishes, with the rise of mithyatva samyak shrut vanishes, and with attaining of omniscience both vanish. 3. Anadi-saant (without a beginning and with an end)--The mithya shrut of the beings destined to liberation is in existence since infinite time and it vanishes with the rise of samyaktva. This is with 45 reference to the bhavya beings. 4. Anadi-anant (without a beginning or an end)--The mithya 55 shrut of the beings not destined to liberation is in existence since 95 infinite time. Such beings never acquire samyaktva. Therefore it will remain in existence always. Lun Ting Ting FFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting OBCE zrutajJAna (363) Shrut-Jnana Zhong Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 555

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $%%%%% %%%%%%%%Jin Ya Shi Kuang % %%%%%%%%Sheng Ming pAyAkSara PARYAYAKSHAR lokAkAza aura alokAkAza donoM meM jitane bhI AkAza pradeza haiM unako unhIM se ananta bAra guNA kareM aura usameM pratyeka AkAza pradeza meM rahe jo ananta aguru laghu paryAya haiM unheM joDeM // Wan taba jo yogaphala AtA hai use paryAyAkSara kahate haiN| athavA jitane paryAya saMsAra meM vidyamAna haiN| kevalajJAnI ina sabhI paryAyoM ko jAnate haiN| ___ jJAna kI anyatama sthiti ko samajhane ke lie saMkhyAoM kA sahArA lenA par3atA hai| 65,536 // ko paNNaTThI kahate haiM (216) / paNNaTThI ko paNNaTThI se guNA karane para jo saMkhyA AtI hai use vAdAla kahate haiM-4,29,49,67,296 athavA 232 / vAdAla ko vAdAla se guNA karane se jo saMkhyA AtI hai use ekaTThI kahate haiM-1,84,46,74,40,73,70,95,51,616 athavA 264 kevalajJAna ke avibhAga praticchedoM meM eka kama ekaTThI kA bhAga dene se jo saMkhyA AtI hai utane avibhAga praticchedoM ke samUha ko akSara kahate haiN| isa akSara pramANa meM ananta kA bhAga dene se ka jitane avibhAga praticcheda utane paryAyajJAna meM pAye jAte haiN| sabhI jIvoM meM itanI sUkSma paryAya jJAna kI kSamatA khulI rahatI hai jise zrutajJAna kA sUkSmatama __ aMza kahA jA sakatA hai| yadi vaha bhI ananta karma vargaNAoM se Dhaka jAve tava jIva ajIva meM / pariNata ho jaayegaa| parantu aisA hotA nahIM hai| jaise saghanatama kAlI ghaTA meM AcchAdita ho jAne para bhI candra-sUrya kI AbhA kA sarvathA lopa nahIM hotaa| usI prakAra ananta jJAnAvaraNIya tathA darzanAvaraNIya karma paramANuoM se pratyeka Atma-pradeza DhakA hone para bhI cetanA kA sarvathA abhAva nahIM hotaa| sUkSma nigoda meM rahe hue jIva meM bhI zruta kucha na kucha mAtrA meM rahatA hI hai| The square of the total number of space points in the inhabited and uninhabited space when added to the infinite gross and subtles modes (variables) existing within each and every space point giveski the number that is called Paryayakshar. It means all the modesti (alternatives and variables) existing in the universe. Kewal-jnants knows all these. To understand the ultimate state of knowledge it becomessi necessary to take help of numbers. The number 65,536 or 216 issi called pannatthi. The square of pannatthi is called vadal (4,29,49,67,296 or 232). The square of vadal is called ekatthis (1,84,46,74,40,73,70,95,51,616 or 264). Suppose Keval-jnana is mades up of a very large number of indivisible units or prime numbers. When this number is divided by one less than ekatthi, the resulting number of such indivisible units is called akshar. An infinitesimal fraction of akshar is equal to the smallest unit of paryaya-jnana. Q%s$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . zrI nandIsUtra (364 ) Shri Nandisutra OES5555555555555555555555se

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(phra 454545454555555555555 5 All beings always have the capacity to know this tiny unit of paryaya-jnana This can also be termed as the smallest part of shrutJnana. If that also is obscured by infinite karma particles, a being turns into a non-being or matter. But this does not happen. The densest clouds cannot completely obscure the radiance of the sun or the moon, in the same way in spite of its every section being veiled by infinite karma particles, soul is never completely devoid of chetna (the unique pulsating spiritual attribute of soul that sets it apart from matter). A being in the state of minute nigod (dormant being) also has some shrut, no matter how small. gamika, agamika, aMgapraviSTa tathA aMgabAhya varNana GAMIK, AGAMIK, ANGAPRAVISHT AND ANGABAHYA 79 : se kiM taM gamiaM? gamiaM dittttivaao| se kiM taM agamiaM? agamiaM-kAliasuAM / se ttaM gamiaM se ttaM agamiaM / ahavA taM samAsao duvihaM paNNattaM taM jahA - aMgapaviTTaM, aMgabAhiraM ca / se kiM taM aMgabAhiraM? aMgabAhiraM duvihaM paNNattaM, taM jahA - AvassayaM ca AvassayavairittaM ca / se kiM taM AvassayaM? Avassaya chavvihaM paNNattaM taM jahA - ( 1 ) sAmAiyaM, (2) cauvIsatthavo, (3) vaMdaNayaM (4) paDikkamaNaM, (5) kAussaggo, (6) paccakkhANaM / se ttaM AvassayaM / artha - pra - prazna - gamika - zruta kyA hai ? uttara- dRSTivAda gamika zruta hai | prazna- agamika - zruta kyA hai ? uttara- kAlikazruta agamika zruta hai| yaha gamika aura agamika zruta kA svarUpa hai| athavA saMkSepa meM ye do prakAra ke batAe haiM - ( 1 ) aMgapraviSTa, aura (2) aMgabAhya / prazna- yaha aMgabAhya zruta kitane prakAra ke haiM ? ( 365 ) 5555555595555555555955555 zrutajJAna 555555556 phra Shrut-Jnan

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OM uttara-aMgabAhya do prakAra ke batAye haiM-(1) Avazyaka, aura (2) Avazyaka ke 5 atirikt| prazna-yaha Avazyaka-zruta kitane haiM? uttara-Avazyaka-zruta 6 prakAra ke haiM-(1) sAmAyika, (2) caturviMzatastava, (3) vandanA, (4) pratikramaNa, (5) kAyotsarga, aura (6) prtyaakhyaan| yaha Avazyaka kA varNana hai| 79. Question-What is this gamik shrut? Answer-Drishtivad is gamik shrut. Question-What is this agamik shrut? Answer-Kalik shrut is agamik shrut. This concludes the description of gamik and agamik shrut. Also, they are, in brief, said to be of two types-- (1) Angapravisht, and (2) Angabahya. Question-What is this Angabahya shrut? Answer-Angabahya shrut is said to be of two types(1) Avashyak, and (2) other than Avashyak. Question-What is this Avashyak shrut? Answer-Avashyak shrut is said to be of six typesWan (1) Samayik, (2) Chaturvinshatstav, (3) Vandana, (4) Pratikraman, (5) Kayotsarg, and (6) Pratyakhyan. This concludes the description of Avashyak shrut. vivecana-gamika-zruta-jisa zruta ke Arambha, madhya aura anta meM thoDe alpamAtra parivartana ke Wan sAtha bAra-bAra unhIM zabdoM kA uccAraNa hotA hai use gamika-zruta kahate haiN| udAharaNArtha uttarAdhyayanasUtra ke dasaveM adhyayana meM "samayaM goyama ! mA pamAyae' yaha pada pratyeka gAthA ke cauthe caraNa meM diyA gayA hai| dRSTivAda isI prakAra kA zruta hai| agamika-zruta-jisake pAThoM meM samAnatA na ho athavA bAra-bAra punarukti na ho vaha agamika-zruta kahalAtA hai| AcArAMga Adi sabhI kAlika zruta agamika haiN| aMgapraviSTa-sarva lakSaNoM se yukta puruSa ke 12 aMga hote haiM jaise-do paira, do jA~dhe, do urU, do pArzva, do bhujAe~, eka grIvA aura eka mstk| usI prakAra zruta puruSa ke bhI 12 aMga hote : Wan haiN| zarIra ke mukhya avayava aMga kahalAte haiM isa kAraNa zruta puruSa ke mukhya avayava hone se, ye 4 zrI nandIsatra (366 ) Shri Nandisutra Sui %Bu Bu Sui Sui Sui Xie Xie Le Chang %%%Sheng Sui Sui Sui Sui Sui Nan Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui De Ye Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFF 6FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ye Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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1955 zrI dwnl Wan Wan Wan 12 aMga kahalAte haiN| jina zAstroM kI racanA tIrthaMkaroM ke upadezAnusAra gaNadhara svayaM karate aMga sUtra kahe jAte haiN| 12 LIFIC aMgabAhya - aMga zAstroM kA AdhAra lekara gaNadharoM ke atirikta sthaviroM dvArA praNIta zAstra aMgabAhya hote haiN| Avazyaka - Avazyaka sUtra meM Avazyaka rUpa se kiye jAne vAle kriyA-kalApa kA varNana hai| isake chaha adhyayana haiM jinameM sabhI karaNIya kriyAoM kA samAveza ho jAtA hai| cauMtIsa asvAdhyAyoM kI sUcI meM isakA nAma nahIM hai tathA isakA pArAyaNa vidhipUrvaka prAta: aura sAyaM donoM kAla meM avazya karaNIya hai| ina tIna mahattAoM ke kAraNa yaha aMgabAhya sUtroM meM prathama mAnA gayA hai| isake chaha adhyayana haiM - ( 1 ) sAmAyika, (2) jina stavana ( cauvIsatthava), (3) vandanA, (4) pratikramaNa, (5) kAyotsarga, tathA (6) pratyAkhyAna / Elaboration-Gamik shrut-In this category of scriptures there are some specific words or sentences that are often repeated with slight variations at its beginning, in the middle, and in the end. For example, in the tenth chapter of Uttaradhyayan Sutra,-"Samayam Goyam! Ma Pamayae."-is used in the fourth line of every stanza. Drishtivad is in this style. Agamik shrut-In this category of scriptures there is no similarity! in parts of the text and no repetitions as well. Acharang and other kalik sutras are in this style. Angapravisht-A complete man has twelve parts in his body-two legs, two thighs, two breasts, two flanks, two arms, one neck and one head. In the same way the scripture-god has 12 parts. As the main parts of the body are called angas, so are called the main parts of the scripture-god. The Angas comprise of the canons written by the Ganadhars on the basis of the word of the Tirthankars. Angabahya-The scriptures written with the help of the Angas, scholars other than Ganadhars are called Angabahya. Avashyak-This work describes the compulsory or essential duties or activities. It has six chapters covering all that must be done. It is not included in the list of 34 proscribed studies. The rituals and activities mentioned in this must be attended to with prescribed procedures every morning and evening. Because of these three values it comes first in the list of Angabahya scriptures. It has six chapters--(1) Samayik, (2) Jin Stavan (Chauvisatthav), (3) Vandana, (4) Pratikraman, (5) Kayotsarg, and (6) Pratyakhyan. zrutajJAna ( 367 ) @5555555 Wan Shrut-Jnana

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4 4 45 46 45 LELLELE LE LE LEC LE LC LE LC LE LE LETELITI kAlika-utkAlika zrUta paricaya KALIK AND UTKALIK SHRUT 80 : se kiM taM Avassaya-vairitaM? Avassayavairitta duvihaM paNNattaM, taM jahA-kAliaM ca ukkAliyaM c| se kiM taM ukkAliaM? ukkAliaM aNegavihaM paNNattaM, taM jahA-(1) dasaveAliaM, (2) kappiAkappiaM, 4 (3) cullakappasuaM, (4) mahAkappasuaM, (5) uvavAiaM, (6) rAyapaseNiaM, (7) jIvAbhigamo, (8) pannavaNA, (9) mahApannavaNA, (10) pamAyappamAyaM, (11) nandI, (12) aNuogadArAiM, (13) deviMdatthao, (14) taMdulaveAliaM, (15) caMdAvijjhAyaM, 4 (16) sUrapaNNattI, (17) porisimaNDalaM, (18) maMDalapaveso, (19) vijjAcaraNa viNicchao, (20) gaNivijjA, (21) jhANavibhattI, (22) maraNavibhattI, 5 kA (23) AyavisohI, (24) vIyarAgasuaM, (25) saMlehaNAsuaM, (26) vihArakappo, Wan (27) caraNavihI, (28) AurapaccakkhANaM, (29) mahApaccakkhANaM, evmaai| se taM ukkaali| artha-prazna-Avazyaka-vyatirikta zruta kitane prakAra ke haiM ? uttara-Avazyaka-vyatirikta zruta do prakAra ke haiM-(1) kAlika, aura (2) utkaalik| prazna-utkAlika zruta kitane haiM ? uttara-utkAlika aneka prakAra ke batAye haiM-jaise-(1) dazavaikAlika, (2) kalpAkalpa, (3) culnakalpazruta, (4) mahAkalpazruta, (5) aupapAtika, (6) rAjapraznIya, (7) jIvAbhigama, (8) prajJApanA, (9) mahAprajJApanA, (10) pramAdApramAda, (11) nandI, (12) anuyogadvAra, (13) devendrastava, (14) tandulavaicArika, (15) candravidyA, (16) sUryaprajJapti, (17) pauruSImaNDala, (18) maNDalapradeza, (19) vidyAcaraNa vinizcaya, (20) gaNividyA, (21) dhyAnavibhakti, (22) maraNavibhakti, (23) Atmavizuddhi, (24) vItarAgazruta, (25) saMlekhanAzruta, (26) vihArakalpa, (27) caraNavidhi, (28) AturapratyAkhyAna, aura (29) mahApratyAkhyAna ityaadi| yaha saba utkAlika zruta kA varNana hai| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF Wan zrI nandIsUtra ( 368 ) Shri Nandisutra si $$$$$$%%%$55555555555555555555Zhong

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$5 % EE%EEE5% E5%%%%%%%%%%%%%% 80. Question--What is this 'other than Avashyak? Answer--Other than Avashyak is said to be of two typesE (1) Kalik, and (2) Utkalik. Question-What is this Utkalik shrut? Answer-Utkalik shrut is said to be of many types-- 55 1. Dashuaikalik, 2. Kalpakalp, 3. Chullakalpashrut, 4. Maha-S kalpashrut, 5. Aupapatik, 6. Rajprashniya, 7. Jivabhigam, ma 8. Prajnapana, 9. Mahaprajnapana, 10. Pramadapramad, ki 11. Nandi, 12. Anuyogadvar, 13. Devendrastav, 14. Tandula-41 vaicharik, 15. Chandravidya, 16. Suryaprajnapti, 17. Paurushimandal, 18. Mandalapradesh, 19. Vidyacharan' Vinishchaya, y 20. Ganividya, 21. Dhyanavibhakti, 22. Maranavibhakti, 4 23. Atmavishuddhi, 24. Vitaragashrut, 25. Samlekhanashrut, $i 26. Viharakalp, 27. Charanavidhi, 28. Aturpratyakhyan, 5 29. Mahapratyakhyan, and others. This concludes the description of Utkalik shrut. ___ vivecana-kAlika-jo zruta dina tathA rAtri ke prathama aura antima praharoM meM paDhe jAte haiN| arthAt jinakA adhyayana kAla (samaya) nizcita hai ve kAlika zruta hote haiN| utkAlika-jo zruta asvAdhyAya ke samaya ko chor3a zeSa kisI bhI samaya paDhe jAte haiM ve utkAlika zruta hote haiN| utkAlika sUtroM kA saMkSipta paricaya dazavakAlika aura kalpAkalpa-ye donoM sUtra sthavira Adi kalpoM kI AcAra maryAdA kA pratipAdana karate haiN| mahAprajJApanAsUtra meM prajJApanAsUtra kI tulanA meM jIvAdi padArthoM kA vistAra se varNana kiyA gayA hai| pramAdApramAda sUtra meM madya, viSaya, kaSAya, nidrA tathA vikathA Adi pramAda ke viSayoM kA varNana hai| apane saMyamAcaraNa rUpa kartavya evaM sAdhanA meM satarka rahanA apramAda hai aura isake viparIta AcaraNa prmaad| pramAda saMsAra-bhramaNa kA kAraNa hai aura apramAda mokSa kaa| sUryaprajJaptisUtra meM sUrya ke svarUpa gati kA vistAra se varNana hai| pauruSImaNDala sUtra meM ahorAtra athavA dina aura rAta ke vibhAjaka kAlamAna kA varNana hai| OM jaise-muhUrta, prahara aadi| 4)Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan zrutajJAna ( 369) Shrut-Jnana. 055555555555se

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AAEEEEEEEE LEELETELEPurururururu IPIPPIP-Re-. LETESTMENT ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) Wan maNDalapradeza sUtra meM sUrya ke eka maNDala se dUsare maNDala meM praveza karane sambandhI vivaraNa hai| vidyAcaraNa vinizcaya sUtra meM vidyA (jJAna) aura cAritra kA savistAra pratipAdana hai| gaNividyA sUtra meM gaNI (nAyaka) ke kartavya, guNa tathA itivRtta kA ullekha hai| gaccha va gaNa ke nAyaka ko gaNI kahate haiN| dhyAnavibhakti sUtra meM AtaM, raudra, dharma aura zukla ina cAroM dhyAnoM kA vizeSa vivaraNa hai| maraNavibhakti sUtra meM akAma maraNa, sakAmamaraNa Adi maraNa ke vibhinna vikalpoM kA varNana hai| Atmavizuddhi sUtra meM AtmA ke vizuddhikaraNa ke viSaya ko vistAra se pratipAdita kiyA hai| vItarAgazruta meM vItarAga ke svarUpa kA varNana hai| saMlekhanAzruta meM dravya saMlekhanA, bhAva saMlekhanA Adi saMlekhanA sambandhI viSayoM kA varNana hai| vihArakalpa sUtra meM sthavirakalpa kA vistAra se varNana kiyA hai| caraNavidhi sUtra meM cAritra ke bheda-prabhedoM kA ullekha hai| AturapratyAkhyAna sUtra meM rugNAvasthA meM pratyAkhyAna Adi kriyAe~ karane kA vidhAna diyA hai| mahApratyAkhyAna sUtra meM jinakalpa, sthavirakalpa tathA ekAkI vihArakalpa meM pratyAkhyAna kA vidhAna hai| ina sabhI utkAlika sUtroM meM adhikatara unake nAma ke anusAra hI viSaya hai| inameM se kucha OM sUtra vartamAna meM anupalabdha haiN| jo zruta dvAdazAMga gaNipiTaka ke anusAra haiM ve pUrNatayA prAmANika mAne jAte haiN| ___Elaboration-Kalik-The shrut that are read during the first # and last quarters of the day and the night. In other words Kalik shrut 4 are those which are studied during some specified hours of the day and the night. Utkalik--These can be read any time except for the hours during which studies are prohibited. Brief introduction of Utkalik sutras 1, 2. Dashvaikalik and Kalpakalp--These two works describe the 5 codes of conduct as well as do's and don'ts related to various levels 4 and conditions of ascetics. 8, 9. Prajnapana and Mahaprajnapana-Contain brief and 5 extensive details respectively, about jiva and other substances Wan (dravya). ) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) Wan 0 zrI nandIsUtra (370 ) Shri Nandisutra 5555555555555555550

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41 $ $ $ 14141414141414141414 fi iyi 495455 4)Ting Ting Ting Ting Ting Ting Ting FFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFF %% %% % % %% %%% % %%%% % % % % % % % % % % % % % %Bu De 10. Pramadapramad-This describes various aspects of pramad * (stupor) including intoxication, carnal pleasures, passions, sleep, vikatha (opprobrium), etc. To be cautious and alert in one's duties and practices that are part of the discipline is called apramad or alertness; a contradictory conduct is pramad. The root cause of cycles of rebirth is pramad, and that of liberation is apramad. 16. Suryaprajnapti-Detailed description of the sun 17. Paurushimandal-Describes in detail the divisions of time 5 with reference to day and night. e.g. muhurt, prahar, etc. 18. Mandalapradesh-Details the movement of the sun from one sector to the other of the celestial sphere. 19. Vidyacharan Vinischaya-Extensive details about knowledge and conduct. 20. Ganividya-Provides detail about the duties, qualities, and history of gani (a leader of a smaller or larger group of ascetics and 41 their followers. e.g. gaccha, gana, etc.). 21. Dhyanavibhakti-Extensive details about four dhyans (state ofyft mind)-artt (gloom), raudra (extreme agitation), dharma (calm or ! religious), and shukla (pure). 22. Maranavibhakti-Describes different types of deaths' (depending on the state of mind at the time of death) like akarmasi (without attachment), sakarma (with attachment), etc. 23. Atmavishuddhi-Gives extensive details about purification of4i soul. 24. Vitaragashrut--Details the form or state of the Vitaraga (thesi detached one). 25. Samlekhanashrut-Details various aspects of samlekhanan (ultimate vow) like dravya samlekhana, bhava samlekhana, etc. 26. ViharakalpExtensive details about the codes of ascetics. 27. Charanavidhi-Mentions the categories and sub-categories of conduct. 28. Aturpratyakhyan-Describes the process of performing critical fi review and other activities in ailing condition. zrutajJAna ( 399 ) Shrut-Jnanati 414141446456 457 455 456 457 455 456 451 451 454545454545454545 46 45 446 41 41 41 41 41 45 45 451

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting BWan mamamamamamamAphaEEEEEEEEEEEEEEEEEEEEE 5 29. Mahi.pratyakhyan--Gives the process of pratyakhyan etc. for 1 three higher levels of ascetics-Jinakalpi, Sthavirkalpi, and Ekal 4fi viharkalpi. ' . In all these utkalik sutras, mostly, the subject discussed matches 45 the title of the work. Some of these are not available now. Those 41 which are based on the twelve canons are believed to be absolutely 45 authentic. kAlika zrata paricaya KALIK SHRUT 81 : se kiM taM kAliyaM? ___kAliyaM aNegavihaM paNNattaM, taM jahA (1) uttarajjhayaNAI, (2) dasAo, (3) kappo, (4) vavahAro, (5) nisIhaM, Wan (6) mahAnisIhaM, (7) isibhAsiAI, (8) jaMbUdIvapannattI, (9) dIvasAgarapannattI, (90) caMdapannattI, (11) khuDDiAvimANavibhattI, (12) mahalliAvimANavibhattI, 9 (13) aMgacUliA, (14) vaggacUliA, (15) vivAhacUliA, (16) aruNovavAe, ma (17) varuNovavAe, (18) garulovavAe, (19) dharaNovavAe, (20) vesamaNovavAe, OM (21) velaMdharovavAe, (22) deviMdovavAe, (23) uTThANasue, (24) samuTThANasue, ma (25) nAgapariAvaNiAo, (26) nirayAvaliyAo, (27) kapiAo, (28) kappavaDiMsiAo, (29) puphphiAo, (30) puSpacUliAo (31) vaNhIdasAo, evmaaiyaaiN| ke caurAsIiM painnagasahassAiM bhagavao arahao usaha sAmissa Aititthayarassa tahA saMkijjAiM painnA sahassAi majjhimagANaM jiNavarANaM, coisapainnagasahassANi bhagavao OM vddhmaannsaamiss| OM ahavA jassa jattiA sIsA uppattiAe, veNaiAe, kammiyAe, pAriNAmiAe ma cauvvihAe buddhIe uvaveA, tassa tattiAI pinnnngshssaaiN| patteabuddhA vi tattiA ceva, se taM kAliga settaM aavssyirittN| se taM annNgpvitttt| ____ artha-prazna-ye kAlikasUtra kitane haiM ? uttara-kAlikasUtra aneka batAe haiN| jaiseOM (1) uttarAdhyayana sUtra, (2) dazAzrutaskandha, (3) kalpa-bRhatkalpa, (4) vyavahAra, (5) nizItha, (6) mahAnizItha, (7) RSibhASita, (8) jambUdvIpaprajJapti, (9) dvIpasAgarazrI nandIsUtra ( 372 ) Shri Nandisutra 05555555555555555555555555EO Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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' 45 55 5 5 55 5 5 55555 5545555555 Wan phra Wan Wan prajJapti, (10) candraprajJapti, (11) kSudrikAvimAnavibhakti, (12) mahallikAvimAnavibhakti, (13) aMgacUlikA, (14) vargacUlikA, (15) vivAhacUlikA, (16) aruNopapAta, (17) varuNopapAta, (18) garuDopapAta, (19) dharaNopapAta, (20) vaizramaNopapAta, (21) velandharopapAta, (22) devendropapAta, (23) utthAnazruta, (24) samutthAnazruta, (25) nAgaparijJApanikA, (26) nirayAvalikA, (27) kalpikA, (28) kalpAvataMsikA, (29) puSpitA, (30) puSpacUlikA, aura (31) vRSNidazA athavA andhakavRSNidazA, Adi / caurAsI hajAra prakIrNaka arhat bhagavAna RSabhadeva svAmI Adi tIrthaMkara ke haiM tathA saMkhyAta sahasra prakIrNaka madhyama tIrthaMkaroM ke haiN| bhagavAna varddhamAna svAmI ke caudaha hajAra prakIrNaka haiN| 5 prajnapti, 10. Chandra-prajnapti, 11. Kshudrikaviman 5 vibhakti, 12. Mahallikaviman-vibhakti, 13. Angachulika, pha aura inake atirikta jisa tIrthaMkara ke jitane ziSya autpattikI, vainayikI, karmajA, pAriNAmikI buddhi se yukta haiM, unake utane hI hajAra prakIrNaka hote haiN| isI prakAra pratyekabuddha ke hote haiM / yaha kAlikazruta huA / yaha Avazyaka vyatirikta zruta kA varNana huA / yaha anaMga- praviSTa zruta kA varNana huaa| 81. Question-What is this kalik shrut? Answer-Kalik shrut is said to be of many types 1. Uttaradhyayan, 2. Dashashrut Skandh, 3. Kalp vrihatkalp, 4. Vyavahar, 5. Nisheeth, 6 Mahanisheeth, 7. Rishibhashit, 8. Jambudveep-prajnapti, 9. Dveep-sagar 14. Vargachulika, 15. Vivahachulika, 16. Arunopapata, 17. Varunopapata, 18. Garudopapata, 19. Dharanopapata, 56 5 papata, 20. Vaishramanopapata, 21. Velandharopapata, 22. Devendro 23. Utthanashrut, phra 24. Samutthanashrut, Nagaparijnapanika, 26. Niryavalika, 27. Kalpika, 5 5 28. Kalpavatansika, 29. Pushpita, 30. Pushpachulika, and 31. Vrishnidasha or Andhakavrishnidasha, and others. There are eighty four thousand Prakirnaks of the first Tirthankar Bhagavan Rishabhdev and countable thousand Prakirnaks of later Tirthankars. There are fourteen thousand Prakirnaks of Bhagavan Vardhaman Swami. 25. Besides these, the number of disciples, with Autpattiki, Vainayiki, Karmaja, and Parinamiki Buddhi, a Tirthankar has, ( 373 ) zrutajJAna Shrut-Jnana phra zra phaphaphaphaphaphapha

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H ) ) ) ) ) ) ) ) / Wan ) ) ) ) Xiong Ya Sui Sui Nan Ji Ji Chang Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 54 5 there are equal number of thousand Prakirnaks to his credit. Si The same is true for a Pratyekabuddha. This concludes the description of Kalik shrut. This concludes 41 the description of Avashyak vyatirikt shrut. This concludes the Wan description of Anang-pravishta shrut. vivecana-kAlika sUtroM kA saMkSipta paricaya uttarAdhyayana sUtra meM 36 adhyayana haiN| bhagavAna mahAvIra ke aMtima upadeza isameM saMkalita haiN| OM isameM saiddhAntika, naitika, subhASitAtmaka tathA kathAtmaka varNana sammilita haiN| isakA hara adhyayana apane Apa meM mahattvapUrNa hai| nizItha sUtra meM pApoM ke prAyazcitta kA vidhAna vistAra se varNita hai| jisa prakAra rAtri ke andhakAra ko sUrya kA prakAza dUra karatA hai usI prakAra aticAra (saMyama-viruddha AcaraNa) ke andhakAra ko prAyazcitta dUra karatA hai| yahI isa sUtra kA viSaya hai| ___aMgacUlikA sUtra-yaha sUtra AcArAMga Adi aMgoM kI cUlikA hai| cUlikA kA artha hai kahe yA anakahe viSayoM kA sNgrh| vargacUlikA sUtra-yaha aMga sUtroM meM rahe vargoM kI cUlikA hai| jaise aMtakRddazAsUtra ke ATha varga haiM unakI cuulikaa| vivAhacUlikA-yaha vyAkhyAprajJapti athavA bhagavatIsUtra kI cUlikA hai| __ varuNopapAta-isa sUtra kA pATha kie jAne para varuNadeva upasthita hokara sunate haiM tathA pAThakartA muni ko varadAna mAMgane ko kahate haiN| muni ke anicchA prakaTa karane para ve usa nispRha , va saMtoSI muni ko vandana karake cale jAte haiN| isa sUtra kA viSaya yahI hai| utthAnazruta-isameM uccATana (maMtra dvArA azAnti phailAnA) kA varNana hai| samutthAnazruta-yaha uccATana zruta kA viloma hai| isake prabhAva se zAnti sthApita hotI hai| nAgaparijJApanikA-isameM nAgakumAroM kA varNana hai| kalpikA-kalpAvataMsikA-inameM saudharma Adi kalpoM meM vizeSa tapa ke prabhAva se utpanna hone vAle deva-deviyoM kA varNana hai| ___ puSpitA-puSpacUlA-inameM vimAnavAsI devoM ke vartamAna tathA pUrvabhavoM kA jIvanavRtta hai| vRSNidazA-isameM andhakavRSNi kula meM utpanna hue dasa mahAn vyaktiyoM se sambandhita dharmacaryA, gati, saMthArA tathA siddhatva prApta karane kA ullekha hai| isake dasa adhyayana haiN| prakIrNaka-arhat dvArA upadiSTa zruta ke AdhAra para zramaNa jina granthoM kI racanA karate haiM unheM prakIrNaka kahate haiN| bhagavAna RSabhadeva se lekara bhagavAna mahAvIra taka isa paramparA meM asaMkhya ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) zrI nandIsUtra ( 374 ) Shri Nandisutra Wan

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1954 1955 1956) 461 451 455 1956 5 9 460 2 952755545555550 OM zramaNa hue haiN| unhoMne arhat vacana ke AdhAra para apane anubhavoM, buddhi aura vacana-kauzala se sarvajanahitAya asaMkhya granthoM kI racanA kI hai| ve sabhI prakIrNaka kahe jAte haiN| Elaboration-Brief introduction of kalik sutras 1. Uttaradhyayan-It has thirty six chapters compiling the last 5 sermons of Bhagavan Mahavir. This contains philosophical, ethical, 4 aphoristic, and narrative (stories) material. Every chapter in this 91 work is individually important. 4 5. Nisheeth-It contains procedures of atonement in details. As the darkness of night is dispelled by day light, in the same way the fi darkness of transgression of codes or discipline is removed by the 41 light of atonement. This is the main theme of this sutra. 45 13. Angachulika--This Sutra is the chulika of Acharang sutra and f other Anga sutras. Chulika means the compilation of topics includ 5 as well as missed in the main work. It is something like appendix ! and/or addendum. 456 14. Vargachulika- This is the chulika of vargs (sections) of Anga sutras. For example, the chulika of eight sections of Antakritdasha 4 Sutra. 451 15. Vivahachulika-This is the chulika of Vyakhya Prajnapti or Bhagavati Sutra. 5 17. Varunopapata-When this sutra is ritually recited, god Varun 4 is invoked to arrive and listen. After that he offers boons to the 4 reciting ascetic. When the ascetic expresses about the absence of any 55 desire for the boons, the god offers homage to that contented and detached ascetic, and leaves. This is the theme of this work. 23. Utthanashrut--This deals with ucshatan (to spread 4 disturbances by casting a spell through mantra chanting). 24. Samutthanashrut-This is the opposite of the Utthanashrut. 4 This is meant to spread peace. $ 25. Nagaparijnapanika--This describes the Nagakumars or the 41 serpent gods. 27, 28. Kalpika and Kalpavatansika--These describes the gods and 5 goddesses born, as a consequence of observing special austerities, in 1 4 the Saudharma and other kalpas (celestial abodes of gods). 69Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF 456 457 455 5 95 454 455 4 4 STISI ( 304 ) Shrut-Jnana 5 $$$$$$$$$$$$$454441451461451 451 451 41 41 41 41 41 41 41 41

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) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) OTHERHI THHTHHThe 29, 30. Pushpita and Pushpachulika--This contains the stories of si the present and the earlier births of gods having celestial abodes. 31. Vrishnidasha or Andhakavrishnidasha--This contains 5 information about the spiritual pursuits, rebirths, ultimate vows, and i liberation of the ten great men born in the Vrishni or Andhakavrishni family. It has ten chapters. ___ Prakirnaks-The scriptures written by shramans on the basis of the shrut propagated by Arhats are called Prakirnaks. Starting from i the shasan (period of influence) of Bhagavan Rishabhdev up to that of Bhagavan Mahavir, there have been innumerable shramans in this i tradition. They have written innumerable books based on the precepts of the Arhat and their own experiences and wisdom, using their 4 expertise of language, for the benefit of all. All these works are called Prakirnaks. aMga-praviSTa zrUta paricaya ANGA-PRAVISHTA SHRUT 82 : se kiM taM aMgapaviTTha? aMgapaviTTha duvAlasavihaM paNNattaM, taM jahA (1) AyAro, (2) sUyagaDo, (3) ThANaM, (4) samavAyo, (5) vivAhapannattI, (6) nAyAdhammakahAo, (7) uvAsagadasAo, (8) aMtagaDadasAo, (9) aNuttarovavAiadasAo, (10) paNhAvAgaraNAiM, (11) vivAgasuaM, (12) ditttthivaao| artha-prazna-aMgapraviSTa zruta kitane haiM ? uttara-aMgapraviSTa zruta bAraha batAye haiM jo isa prakAra haiM (1) AcAra, (2) sUtrakRta, (3) sthAna, (4) samavAya, (5) vyAkhyAprajJapti, (6) jJAtAdharmakathA, (7) upAsakadazA, (8) antakRddazA, (9) anuttaraupapAtika, OM (10) praznavyAkaraNa, (11) vipAkazruta, aura (12) dRssttivaad| 82. Question--What is this Anga-pravishta Shrut? Answer-Anga-pravishta Shrut is said to be of twelve types--fi ____ 1. Achar, 2. Sutrakrit, 3. Sthana, 4. Samavaya, \ 5. Vyakhyaprajnapti, 6. Jnatadharmakatha, 7. Upas.akadasha, 4 $ 8. Antakriddasha, 9. Anuttaraupapatik, 10. Prashnavyakaran, 11. Vipak shrut, and 12. Drishtivad. zrI nandIsUtra ( 376 ) Shri Nandisutra OF5555555555555555555555550 BFFFFFFFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFF ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) Wan

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ATITUCULE LEE CELEUC LC LE LEUCLE LELE LC LC LC T um.. . HTMLA Bu Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Fs FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting EEEE (1) AcArAMgasUtra paricaya ___ 1. ACHARANG SUTRA 83. se kiM taM AyAre? AyAre NaM samaNANaM niggaMthANaM AyAra-goara-viNaya-veNaia-sikkhA-bhAsA-abhAsAcaraNa-karaNa-jAyA-mAyA-vittIo aaghvijjti| se samAsao paMcavihe paNNatte, taM jahA(1) nANAyAre, (2) daMsaNAyAre, (3) carittAyAre, (4) tapAyAre, (5) viiriyaayaare| ___AyAre NaM parittA vAyaNA, saMkhejjA aNuogadArA, saMkhijjA veDhA, saMkhejjA silogA, saMkhijjAo nijjuttIo, saMkhijjAo pddivttiio| se gaM aMgaThThayAe paDhame aMge, do suakkhaMdhA, paNavIsaM ajjhayaNA, paMcAsIi. ma uddesaNakAlA, paMcAsIi samuddesaNakAlA, aTThArasa payasahassANi payaggeNaM, saMkhijA akkharA, aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDanibaddha-nikAiA, jiNapaNNattA bhAvA AghavijjaMti, pannavijjati, parUvijjatika dasijjaMti, nidasijjaMti, uvdNsijjNti| " se evaM AyA, evaM nAyA, evaM viNNAyA, eNaM caraNa-karaNa-parUvaNA aaghvijji| se taM aayaare| artha-prazna-AcArAMga meM kyA hai ? uttara-AcArAMga meM zramaNa nirgranthoM ke AcAra, gocara, vinaya, vinaya-phala, zikSA, bhASA, abhASA, caraNa, karaNa, yAtrA, mAtrA, vRttiyA~ ityAdi viSaya kahe gaye haiN| yaha AcAra saMkSepa meM pA~ca prakAra kA batAyA gayA hai, jo isa prakAra hai-(1) jJAnAcAra, (2) darzanAcAra, (3) cAritrAcAra, (4) tapAcAra, aura (5) viiryaacaar| AcArAMga meM parimita vAcanAe~ haiN| isameM saMkhyAta anuyogadvAra, saMkhyAta chaMda, saMkhyAta zloka, saMkhyAta niyuktiyA~, aura saMkhyAta pratipattiyA~ haiN| __yaha AcArAMga aMgoM kI dRSTi se prathama aMga hai| isameM do zrutaskandha, paccIsa adhyayana, picyAsI uddezanakAla, aura picyAsI samuddezanakAla haiN| isameM pada parimANa se aThAraha hajAra pada, saMkhyAta akSara tathA ananta gama aura ananta paryAyeM haiN| isameM parimita trasa tathA OM ananta sthAvara jIvoM kA varNana hai| zAzvata (dharmAstikAya Adi) aura kRta (nirmita) tathA svAbhAvika padArthoM ke svarUpa kA isameM varNana hai| niyukti Adi aneka prakAra se Shrut-Jnana 0555555555555555555555555555550 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrutajJAna ( 377 )

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DELLE 99555499 TITA 159 jina-prajJapta bhAva kahe gaye haiM, prajJApita kiye gaye haiM, prarUpita kiye gaye haiM, darzita kiye gaye haiM, nidarzita kiye gaye haiM aura upadarzita kiye gaye haiN| ___ AcArAMga meM caraNa-karaNa kI aisI prarUpaNA kI gaI hai ki isako grahaNa karane vAlA; OM jJAtA aura vijJAtA ho jAtA hai| yaha AcArAMga sUtra kA varNana hai| 83. Question-What is this Acharang Sutra? Answer-The subjects discussed in Acharang Sutra arethe codes of achar (conduct), gochar (food intake), vinaya (modesty of behavior), vinaya-fal (fruits of modesty), education, language, negations about language, charan (practices),karan (means), yatra (travel), matra (quantities), vritti (attitude), etc. This achar; in brief, is said to be of five types--1. Jnanachar, 2. Darshanachar, 3. Charitrachar, 4. Tapachar, and 5. Viryachar. Acharang has limited readings (compilations, editions). It has countable Anuyogadvar, countable verses, countable couplets, 4 countable niryukti (parsing), and countable pratipattis. This Acharang is first among the Angas. It has two fi shrutskandha (parts), 25 chapters, 85 uddeshan kaal, and 85 samuddeshan kaal. Measured in pad (sentence units) it has eighteen thousand pad. It has countable alphabets, infinite gum $ (meanings) and infinite variations. It has descriptions of limited 4 number of mobile beings, and infinite immobile beings. It contains description of forms of shashvat (eternal or fundamental), created and natural substances. In many styles 5 like niryukti, the tenets of Jina have been stated, propagated i (prajnapit), detailed (prarupit), explained (with the help of metaphors) (darshit), clarified (with the help of examples) 45 (nidarshit), and simplified (with the help of discourse style) 5 (upadarshit). It has been presented in such charan-karan style that if a 4 person is engrossed in its studies, he becomes a scholar and an 41 expert. This concludes the description of Acharang Sutra. Chang Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan 5 zrI nandIsUtra ( 3194 ) Shri Nandisutra 41 4141414141414141414141414141414141414141414594141414141414141414141417

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555555555555555555555555550 6$$Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan vivecana-AcAra kA artha hai aacrnn| pUrva Apta puruSoM dvArA jJAnAdi kA Asevana arthAt // + jisa vidhi kA AcaraNa kiyA gayA vaha AcAra hai| jisameM isa viSaya kA pratipAdana ho usa OM zAstra ko bhI AcAra kahate haiN| zramaNa paramparA meM isakA artha huA jisameM zramaNa nirgranthoM ke + AcAra kA sarvAMgINa varNana kiyA gayA ho usa AcAra pradhAna sUtra ko AcArAMgasUtra kahate haiN| isake antargata pA~ca viSaya isa prakAra haiM (I) jJAnAcAra-naye jJAna kI prApti tathA prApta jJAna kI rakSA ke lie jo AcaraNa Avazyaka hai use jJAnAcAra kahate haiN| isakI samyak ArAdhanA ke ATha prakAra batAye haiM(1) kAla-AgamoM meM jisa samaya jisa sUtra ko par3hane kA vidhAna hai usI samaya usa sUtra kA adhyayana krnaa| (2) vinaya-adhyayana kAla meM tathA anyathA bhI jJAna tathA jJAnadAtA guru ke prati zraddhA-bhakti rkhnaa| (3) bahumAna-jJAna va jJAnadAtA ke prati gaharI AsthA va bahumAna rkhnaa| (4) upadhAna-Agama meM jisa sUtra ko par3hane ke lie jisa tapa kA vidhAna kiyA gayA hai, adhyayana karate samaya usI tapa kA AcaraNa krnaa| tapa ke binA adhyayana phaladAyI nahIM hotaa| (5) anilavaNa-jJAna aura jJAnadAtA ke nAma ko gupta rakhane kI ceSTA nahIM krnaa| (6) vyaMjana-sUtra kA yathAzakti zuddha uccAraNa krnaa| zuddha uccAraNa nirjarA kA hetu hotA hai, aura azuddha uccAraNa aticAra kaa| (7) artha-binA svecchA se jor3e-ghaTAe sUtroM kA prAmANikatA se artha krnaa| (8) tadubhaya-AgamoM kA adhyayana aura adhyApana vidhipUrvaka tathA aticArarahita krnaa| (II) darzanAcAra-samyak sAdhanA ke phalasvarUpa AdhyAtmika vikAsa hotA hai| isake AdhyAtmika vikAsa ke pariNAmasvarUpa jJeyamAtra ko tAtvika rUpa jAnane kI, heya ko tyAga dene kI aura upAdeya ko grahaNa karane kI Antarika ruci janma letI hai| ise nizcaya samyaktva yA vizuddha samyaktva kahate haiN| isa ruci se dharma tattva ke prati niSThA jAgatI hai aura dhIre-dhIre ke * balavatI hotI jAtI hai-ise vyavahAra samyaktva kahate haiN| samyaktva ko svaccha, dRr3ha va uddIpta karane / kA nAma darzanAcAra hai| isake ATha aMga haiM(1) niHzaMkita-arhat vacana, kevalibhASita dharma, dharma-saMgha, tathA mokSa-prApti ke upAyoM ke prati koI zaMkA nahIM rakhanA tathA Atma tattva para nirAgraha zraddhA rkhnaa| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ! zratajJAna 0 (379 ) Shrut-Jnanay 5555555555555555555550

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Ru Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$% Suo Xu Zi Zhu Deng Deng Deng Chang Yu Chang Zhan Chang Yu 5Sui Nan Zhu Ting Ting Dang Chang Shen (2) niHkAMkSita-sacce deva, guru, dharma aura zAstra ko choDa kisI anya kudeva, kuguru, zAstrAbhAsa aura dharmAbhAsa kI AkAMkSA nahIM krnaa| (3) nirvicikitsA-"maiM jo AcaraNa karatA hU~ usa dharma kA phala milegA yA nahIM?'' phala ke prati isa prakAra kiMcit mAtra sandeha na krnaa| amUDhadRSTi-vibhinna darzanoM kI tarka va yuktiyoM se, mithyAdRSTi kI Rddhi ADambara, camatkAra, vidvattA, bhaya, athavA pralobhana se bhramita ho unakI ora AkarSita na honaa| strI, putra, dhana Adi ke prati Asakta ho mUr3ha na bnnaa| (5) uvabRMhaNa-jo saMgha sevA karate haiM, sAhityasevI haiM, tapa-saMyama kI ArAdhanA karate haiM, jinakI pravRtti janasevA, jIva-sevA tathA dharma-kriyA meM bar3ha rahI hai unakA utsAha bar3hAnA tathA usa ora prayatna krnaa| (6) sthirIkaraNa-dharma se girate hue sahadharmI vyaktiyoM ko dharma meM sthira krnaa| (7) vAtsalya-sahadharmI janoM para vAtsalya bhAva rakhanA, unheM dekhakara prasanna honA aura unakA Adara-sammAna krnaa| prabhAvanA-jina kriyAoM meM dharma-zAsana kI unnati ho tathA jana sAmAnya dharma se / prabhAvita ho una kriyAoM meM saMlagna honA aura jina kriyAoM se dharma kI hInatA tathA nindA ho ve na krnaa| (III) cAritrAcAra-jisase saMcita karma yA karmoM kI sattA kA kSaya ho use cAritra kahate haiN| aNuvrata deza-cAritra haiM tathA mahAvrata saarvbhaum-caaritr| cAritrAcAra se AtmA UrdhvagAmI hotI hai| " cAritrAcAra do bhAgoM meM vibhAjita hai-(a) pravRtti aura (ba) nivRtti| mokSAbhimukha prazasta pravRtti ko samiti kahate haiM aura nikRSTa varjita AcAra se nivRtti ko gupti| (a) samiti pA~ca prakAra kI hai(1) IryA samiti-SaTakAyika jIvoM kI rakSA karate hue yatna sahita gmnaagmn| (2) bhASA samiti-satya evaM maryAdA kI rakSA karate hue yatnapUrvaka bolnaa| (3) eSaNA samiti-ahiMsA (jIvadayA), asteya, brahmacarya aura aparigraha kI rakSA karate hue yatanA se AjIvikA karanA yA nirdoSa bhikSA grahaNa krnaa| AdAna bhaNDamAtra nikSepa samiti-uThAne rakhane vAlI vastu ko ahiMsA (jIvadayA), aparigraha vrata kI rakSA karate hue yatanA se utthaanaa-rkhnaa| (5) uccAra-prasravaNa-zleSmajalla-mala nikSepa samiti-mala-mUtra, zleSma, thUka Adi jo zarIra ke utsarjana hoM, anAvazyaka hoM, rogavarddhaka hoM, phaiMkane yogya hoM, unheM Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM zrI nandIsUtra $$ $$$% (380 ) Shri Nandisutra 4 %%%%Bu Bu Bu Bu Gong %%%%%%% %%%% %%

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(454 95 5 5 55595555 5 5 5 5 5 555 5 5 5 5 ! ! !5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 phra yatanA se aise sthAna para tathA isa prakAra pariSThApana karanA athavA DAlanA jisameM 'kisI Ane-jAne vAle ko asuvidhA yA hAni na phueNce| gupti - hiMsA, asatya, caurya, maithuna va parigraha ina pApakarmoM ke sevana se mana, vacana evaM zarIra ko saMyata rakhanA gupti kahalAtA hai| (IV) tapAcAra - icchAoM para aMkuza lagAnA tapa hai| viSaya kaSAya Adi durvikAroM se mana ko haTAne ke lie aura rAga-dveSa para vijaya prApta karane ke lie upAyoM se zarIra, indriya aura mana ko tapAyA jAtA hai, ve sabhI upAya tapa haiN| inake do bheda haiM- (a) bAhya tapa, aura (ba) Abhyantara tapa / (a) bAhya tapa- jo tapa prakaTa rUpa se kiyA jAye tathA jisakA mukhya uddezya Abhyantara tapa kI puSTi karanA ho vaha bAhya tapa hai| isake chaha prakAra batAye haiM (1) anazana - bhojana Adi kA tyaag| isa tyAga kA uddezya hotA hai - saMyama kI puSTi, rAga kA uccheda, karma kA vinAza, aura dharmadhyAna kI vRddhi / (2) UnodarI - bhUkha se kama bhojana karanA / (3) vRtti parisaMkhyAna - citta vRtti para vijaya pAne tathA Asakti kama karane ke lie dravya, kSetra, kAla tathA bhAva rUpa abhigraha dhAraNa karanA athavA sImA ke niyama grahaNa karanA / jaise-eka dina meM eka hI ghara se bhikSA grahaNa karU~gA, eka dina meM cAra dravya hI grahaNa karU~gA Adi / (4) rasa parityAga - rucikara tathA zarIra kI puSTi karane vAle rasoM kA parityAga karanA athavA rasahIna yA asvAda vastuoM ko grahaNa karanA / (5) indriya pratisaMlInatA athavA vivikta zayyAsana - nirbAdha brahmacarya kA pAlana tathA dhyAna meM ekAgratA vRddhi ke uddezya se indriyoM ko sukhakara Asana va zayyA kA tyAga krnaa| eka prakAra se indriyoM kA saMkoca / (6) kAyakleza - zIta va uSNa parISaha sahana karanA, AtApanA lenA Adi vividha prakAreNa zarIra vRtti kA saMyama / ( ba ) Abhyantara tapa - jisameM mAnasika kriyA kI pradhAnatA ho aura jo bAhya sAdhanoM ke abhAva meM saba para prakaTa na ho aisA tapa Abhyantara tapa hotA hai / ye bhI 6 prakAra ke batAye haiM (1) prAyazcitta - pramAdavaza hue pApoM ke prati pazcAttApa karate hue pApoM se nivRtti krnaa| (2) vinaya - pUjya janoM tathA ucca cAritra dhAraka mahApuruSoM kA vinaya bahumAna karanA / 5 zrutajJAna pha ( 381 ) (45 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 Shrut-Jnana 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55 5555555EUR

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$555555Bu Bu Bu Bu Bu Bu Bu Bu 555555 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 56 (3) vaiyAvRtya-sthaMvira, rogI, tapasvI, navadIkSita evaM pUjya janoM kI yathAzakti sevA krnaa| (4) svAdhyAya-zAstra vAcanA, pRcchanA Adi pA~ca prakAra kA svAdhyAya krnaa| (5) dhyAna-zubha dhyAna-dharma evaM zukla dhyAna meM lIna rhnaa| (6) vyutsarga-bAhya va Abhyantara parigraha kA yathAzakti tyAga karanA athavA mamatA kA tyAga aura samatA kI vRddhi krnaa| (v) vIryAcAra-vIrya kA artha hai shkti| apane bala evaM zakti ko uparokta 36 prakAra ke zubha anuSThAnoM meM pUrI ekaniSThatA se prayukta karanA tathA mokSamArga meM prayatnazIla rahanA hI phra vIryAcAra hai| Elaboration--Achar means conduct or behavior. The procedure 551 of acquiring knowledge, that was followed by the great sages of the past is achar. The book in which this subject has been discussed is 45 also called achar. In the Shraman tradition it means--the conduct 5 based scripture in which mainly the subject of codes of conduct of shraman nirgranth (Jain ascetic) has been discussed in complete 5 detail is known as Acharang Sutra. The five subjects included in this are as follows I. Jnanachar (knowledge-conduct or conduct of cognition)--The 41 conduct necessary for acquisition of new knowledge and protecti already acquired knowledge is Jnanachar. There are eight types of practices designed to accomplish this ____1. Kaal-To study a particular Agam at a specific time of the day as prescribed in Agams. 2. Vinaya-To have respect and devotion for knowledge and teacher while studying and otherwise also. 3. Bahuman-To have deep faith and esteem for knowledge and teacher. 4. Updhaan--During the study of a particular sutra, to observe the specific austerities as prescribed in Agams. Without accompanying austerities no study is fruitful. 5. Aninhavan-Not to try to conceal the names of knowledge and teacher. FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . zrI nandIsatra (382 ) Shri Nandisutra 4 mamamamamamama50

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5555555555555555555555555555555555555 Wan PIPE LE LE LE LE LIE LIE LIE LIE LIE LIE LIE LE 6. Vyanjan-To pronounce the sutra properly to the best of one's ability. Immaculate pronunciation leads to nurjara (shedding of karma particles) and faulty pronunciation amounts to transgression of codes. 7. Arth-To give an authentic translation of sutras without annexing or removing anything with ones own discretion. 8. Tadubhaya-To study and teach Agams following the prescribed procedure and without any violation of the codes. practices lead to II. Darshanachar-Right development. With this spiritual development comes the penchant for knowing all that is knowable, rejecting what is base, and accepting what is righteous. This is called nishchaya samyaktva (perfect righteousness) or vishuddha samyaktva (pure righteousness). With this inclination comes gradually strengthening faith in fundamentals of religion. This is called vyavahar samyaktva (applied righteousness). The activities of purifying, strengthening, and enhancing samyaktva is called darshanachar. It has eight parts 1. Nihshankit-To have no doubts in the words of the Arhat, religion propagated by the Kewali, Dharma sangh (religious organization), and the means to attain liberation. To have faith in the fundamental that is soul, without any reservations. 2. Nihkankshit-Other than the true deity, guru, religion, and scriptures, never to strive for having sham deity, guru, religion, and scriptures. 3. Nirvichiktsa-Never to have even slightest doubt about the fruits of religion, like-"Will the religious conduct I am following, bear fruits or not?" zrutajJAna spiritual 4. Amoodh-drishti-Not to be misled by the logic and arguments of other schools of philosophy, the grandeur, ostentations, miracles, scholarship, fear, or enticement of charlatans and get attracted towards them. Not to become dimwitted under allurements like wife, son, and wealth. ( 383 ) Shrut-Jnana 555555555555555555555555 0555555555555555555555555555555555555555

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45454545454545454545454545454545455456 454545454545454545454 455 456A ALF656 55 5454545454545454545454LL L44454545454LLELE 5. Uvabrimhan-To actively encourage those who indulge in service of the religious organization, literary activities, practices of discipline and austerities, and whose interest in activities of public service, animal welfare, and religion is growing. 6. Sthirikaran-To stabilize the straying co-religionists back into religious discipline. 7. Vatsalya-To nurture a feeling of affection for co religionists, to be pleased by seeing them, and to respect and honour them. 8. Prabhavana-To indulge in activities that help spread and progress of the religious order and impress and influence the masses to follow the true religious path. Also to desist from indulging in activities that bring infamy and invite criticism of the religion. III. Charitrachar-That which helps shedding of the 4 accumulated karma particles or the reign of karmas is called charitra i (conduct). Anuvrat (minor vows) is desh charitra (partial observation 4 of codes of conduct) and Mahavrat (great vows) is sarvabhaum i charitra (perfect or complete following of codes of conduct). The following of code of conducts helps the upward movement of the soul. Charitrachar has two divisions--(aPravritti (indulgence), and (b) 45 Nivritti (abstinence). The pious indulgence directed at liberation is called samiti and abstinence from base and prohibited activities is 4 called gupti. (a) Samiti (self regulation) is of five types1. Irya samiti--Careful movement, protecting all the six classes of beings. 2. Bhasha samiti--Careful speech fostering truth and discipline. 3. Eshana samiti-Careful provision of food or faultless collection of alms fostering ahimsa (compassion for beings), asteya (non-stealing or non-grabbing), brahmacharya (continence), and aparigrah (non-possession). 445699444451 1955 1956 1955 454 455 456 457 4554545454545 zrI nandIsUtra ( 328 ) Shri Nandisutrai 44149555 414515559 444444444444444444454545454540

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5555555555555555555555555555555555555555 555555555555555555555555550 4. Adan bhandamatra nikshep samiti-Careful shifting or placing of movable things observing the vows of ahimsa and aparigrah. 5. Uchhar-prasravan-shleshmajalla-mal nikshep samitiCareful dispensing of the waste and toxic products of the body including stool, urine, and cough, at a place and in a way that no inconvenience or harm is caused to any being. (b) Gupti-To restrain body, speech, and mind from indulging in sinful activities like himsa (violence), asatya (falsity), maithun (sex), and parigrah (possessions), is called gupti. IV. Tapachar-To apply restraint over desires is called tap. In order to shift ones mind from vices like carnal pleasures and passions, and to win over attachment and aversion, various means and methods are used to temper body, sense organs, and mind. All these means and methods are called tap. It has two divisions(a) Vahya tap (outer or physical austerities), and (b) Abhyantar tap (inner or mental austerities). is (a) Vahya tap (outer or physical austerities)-The austere practices that are done visibly or outwardly and their basic purpose to bolster the inner austerities are called vahya tap. It is said to be of six types 1. Anshan (fasting)-To abstain from intake of food, etc. The purpose of abstention is enhancing discipline, reduction of attachment, destruction of karmas, and increase in spiritual practices. 2. Unodari-To eat less than the appetite. 3. Vritti parisamkhyan-To take vows to limit parameters of matter, space (area), time, and modes (thoughts, desires, etc.) with the purpose to master desires and reduce cravings. For example-"In one day I will collect alms from one house only." or "In a day I will eat only four substances." 4. Rasa parityag-To refrain from eating tasty and Wan nutritional things. In other words to eat only dry and bland food. zrutajJAna ( 385 ) 5555555555555555555 Shrut-Jnana 555555555555555555555555555555555555555555555555 Wan

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5555555555555555555555555555555555555555555555540 5555555555555555555555555555Y 5. Indriya pratisanleenata or vivikta shayyasan-To observe absolute continence and to refrain from using comfortable bed and seat for the purpose of increasing concentration in meditation. 6. Kayaklesh-To tolerate afflictions of cold and hot climate. To inflict the body with unusual heat. To discipline the body by various methods and means. (b) Abhyantar tap (inner or mental austerities)-That which is primarily related to mental activities and in absence of manifestation which is not revealed to everybody, is called abhyantar tap. This is also of six types 1. Prayashchitt-To atone for the sins done due to ignorance or under illusion, and to abstain from committing sins again. 2. Vinaya-To humbly respect seniors, great men with lofty spiritual conduct, and other respectable persons. outward 3. Vaiyavritya (ministration)-To serve sthavirs (senior ascetics staying at one place), ailing, those observing austerities, newly initiated, and seniors, to the best of one's abilities. 4. Svadhyaya-To indulge in all the five facets of studies, including reciting scriptures and asking questions. 5. Dhyan-To be engrossed in pious meditation-spiritual and pure. 6. Vyutsarga-To get free of mental and physical possessions to the best of one's abilities. In other words to reduce fondness and increase equanimity. V. Viryachar-Virya means power or energy. To apply all one's power and energy with complete and unitary concentration to the above mentioned 36 types of pious activities and indulge in continued efforts in the direction of liberation is called viryachar. zrI nandIsU ( 386 ) 555555555 Shri Nandisutra T IF IT IF IG IH IN 45 5 5 5 6 7 8 9 45 46 45 5 5 5 5 5 5 ! ! ! ! ! ! ! ! !5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 4

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yyyyyyyyy:FC %%%%%%Huo Huo Huo Huo Huo %%% % %% % % AcArAMga ke carcita viSaya THE SUBJECTS IN ACHARANG AcArAMga meM carcita kucha mahattvapUrNa viSayoM kA saMkSipta paricaya caraNasattari-5 mahAvrata, 10 prakAra ke zramaNa dharma, 17 vidhi saMyama, 10 prakAra kA vaiyAvRtya, 9 prakAra kI brahmacaryagupti, ratnatraya, 12 prakAra ke tapa, 4 kaSAya nigraha ye sattaraka caraNa athavA caraNasattari hai| karaNasattari-4 prakAra kI piNDavizuddhi, 5 samiti, 12 bhAvanAe~, 12 bhikSu pratimAe~, 5 indriya-nirodha, 25 prakAra kI pratilekhanA, 3 guptiyA~, aura 4 prakAra ke abhigraha ye sattarakaraNa athavA karaNasattari hai| gocara-bhikSA grahaNa karane kI zAstra sammata vidhi| vinaya-jJAnI va cAritravAna kA aadr-smmaan| vainayika-ziSyoM kA svarUpa aura unake karttavya kA vrnnn| zikSA-grahaNa zikSA aura Asevana zikSA donoM kA pAlana krnaa| bhASA-sAdhuvRtti meM bolane yogya do bhASAe~-satya evaM vyvhaar| abhASA-sAdhuvRtti meM varjita bhASAe~-asatya evaM mizrA yAtrA-AvazyakIya saMyama, tapa, dhyAna, samAdhi evaM svAdhyAya meM pravRtti krnaa| mAtrA-saMyama-pAlana hetu zarIra-nirvAha ke lie parimita AhAra grahaNa krnaa| vRtti-vividha prakAra abhigraha dhAraNa kara saMyama kI puSTi krnaa| AcArAMga kI vizeSatAe~ __vAcanA-Arambha se anta taka jitanI bAra ziSya ko nayA pATha diyA jAtA hai aura likhA jAtA hai vaha vAcanA kahalAtA hai| AcArAMga meM saMkhyAta vAcanAe~ haiN| ___anuyogadvAra-anuyoga kA artha hai prvcn| sUtra alpAkSara yukta hotA hai aura artha bahuakSara yukta tathA vishaal| jo sUtra aura artha ke bIca sambandha sthApita karane kA mAdhyama hai vaha hai| anuyogdvaar| sUtra kA marma pUrNatayA bhalIbhA~ti samajhane ke lie cAra anuyogadvAra batAe haiM-9 upakrama, nikSepa, anugama tathA ny| AcArAMga meM aise saMkhyAta sUtra yA pada haiN| veDhA athavA veSTaka-kisI eka viSaya ko pratipAdita karane vAle vAkya ko athavA kisI chanda vizeSa ko veSTaka kahate haiN| AcArAMga meM saMkhyAta veSTaka haiN| zloka-AcArAMga meM anuSTupa Adi zloka saMkhyAta haiN| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Chu Chang Wan Wan yyyyyyyyyyyyyyy Nan Chuan Xi zrutajJAna ( 387 ) Shrut-Jnana, mamamamamamamamamamamamamamamama

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) ) ) ) ) ) ) ) ) ) ) ) niyukti-nizcayapUrvaka arthAt spaSTa rUpa meM artha ko pratipAdana karane vAlI yukti ko niyukti kahate haiN| AcArAMga meM saMkhyAta niyuktiyA~ haiN| - pratipatti-jisameM dravyAdi padArthoM viSayaka mAnyatA athavA pratimA Adi abhigraha vizeSa kA ullekha ho vaha pratipatti hai| AcArAMga meM saMkhyAta pratipattiyA~ haiN| uddezana kAla-guru kI AjJA tathA vyavasthAnusAra aMgasUtra Adi zAstra vizeSa kA paThana-pAThana * krnaa| AcArAMga meM isakA vidhAna hai| samuddezana kAla-guru kI AjJA tathA vyavasthAnusAra kisI zAstra meM se pATha vizeSa athavA OM viSaya vizeSa athavA aMza vizeSa kA paThana-pAThana krnaa| AcArAMga meM isakA vidhAna hai| pada-pada cAra prakAra ke hote haiM-arthapada, vibhaktyapada, gAthApada, aura smaasaantpd| AcArAMgasUtra meM aThAraha hajAra arthapada haiN| ___ akSara-AcArAgaMsUtra meM saMkhyAta akSara haiN| gama-artha nikAlane ke mArga jo abhidhAna va abhidheya ke vaza se hote haiM gama kahalAte haiM (zabda se arthabodha pAnA gama hai)| AcArAMga meM ananta gama haiN| trasa-AcArAMga meM parimita trasoM kA varNana hai| sthAvara-AcArAMga meM ananta sthAvaroM kA varNana hai| paryAya-AcArAMga meM sva-para bheda se ananta paryAyoM kA varNana hai| zAzvata, prayogaja tathA vizrasA-dharmAstikAya Adi dravya nitya zAzvata haiN| ghaTa-paTa Adi prayogaja kRtrima hai, tathA saMdhyAkAlIna lAlimA Adi vizrasA svAbhAvika hai| Aghavijjati Adi kA artha isa prakAra haiAghavijaMti-sAmAnya evaM vizeSa rUpa meM kathana krnaa| paNNavijjati-nAma Adi kA bheda pradarzita karake kathana krnaa| parUvijjaMti-kisI viSaya kA vistAra krnaa| daMsijjaMti-upamA-upameya dvArA bhAva darzAnA / nidaMsijjaMti-hetu-dRSTAnta Adi dvArA vastu svarUpa btaanaa| uvadaMsijjaMti-upadeza pradhAna sugama zailI se kathana karanA tAki sabhI ko buddhigrAhya bana ske| AcArAMga meM ye chahoM prakAra kI zailI dvArA tattva kA svarUpa varNana kiyA gayA hai| AcArAMga kI adhikAMza racanA gadyAtmaka hai| kevala kucha sthAnoM para padyoM kA samAveza hai| + isake sAtaveM adhyayana kA nAma mahAparijJA hai kintu vaha anupalabdha hai| navA~ adhyayana, jisakA 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ma ma mamama Wan zrI nandIsUtra (388 ) Shri Nandisutra 47 0555555555555555555550

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55555555555555555555555555555 b b b b b b b b b b b b 2 2 2 2 2 nAma upadhAna hai, bhagavAna mahAvIra ke AdivAsI kSetroM meM kiye cAturmAsoM ke mArmika vivaraNoM se samanvita hai| dvitIya zrutaskandha meM 16 adhyayana haiM jinameM nirgrantha ke nirdoSa AcaraNa kA vibhAga se varNana hai| bhagavAna mahAvIra kA jIvanavRtta bhI savistAra diyA gayA hai| isakI bhASA prathama zrutaskandha se sarala hai| aisI mAnyatA hai ki AcArAMga ke paThana se ajJAna dUra hotA hai| isake anusAra AcaraNa se AtmA jJAna-vijJAna rUpa ho jAtA hai aura mokSamArga kI ora agrasara ho jAtA hai| Information in brief about some topics discussed in Acharang Sutra Charan-sattari (seventy ascetic practices)-Five mahavrat (great vows), ten types of religious duties of a shraman, seventeen types of disciplines, ten types of vaiyavritya (ministration), nine types of brahmacharya gupti (discipline of continence), ratnatraya (three spiritual gems-right perception or faith, right knowledge, and right conduct), twelve types of austerities, and four kashaya nigrah (subduing the passions), these are seventy charan (ascetic practices) or charan-sattari. Karan-sattari (ascetic activities)-Four types of pind vishuddhi (purifying matter like food etc.), five samiti (self regulation), twelve bhavana (attitudes, feelings), twelve bhikshu pratima (stages of ascetic practices), five indriya nirodh (control of sense organs), twenty five pratilekhana (examining or checking of equipment and process), three gupti (restraint), and four types of abhigrah! (resolutions), these are seventy karan or karan-sattari. Gochar (alms collection)-The procedure of alms collecting as prescribed in scriptures. Vinaya-Giving respect and honour to scholars and those observing perfect conduct. Vainayik-Discussion about definition and duties of disciples or students. Shiksha-Perfection and use of grahan shiksha (theoretical) and asevan shiksha (practical education). Bhasha-The two types of speech prescribed for asceticsabsolute truth and worldly truth.. zrutajJAna 5555555555555555555 ( 389 ) 55555555555555 Shrut-Jnana

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55555555555555555555555555555555555555555555555 US IS ARE a oni puta porta v kosa ia zako v nee v grad v delo v zala i tsen i ushi i puti i na i kad a wide and 6 made wid was don Abhasha-The two types of speech proscribed for ascetics--lie and mixed. Yatra Indulgence in avashyakiya (essential disciplines), tap (austerities), dhyan (meditation), samadhi (deep meditation), and svadhyaya (studies, or self-study). Matra-Restricted food intake just enough to maintain the body and facilitate observation of discipline. Vritti-Bolstering discipline by practicing a variety of abhigrah (resolutions). Specialties of Acharang Sutra Vachana-The number of new lessons given to or written for a student from start to finish is called vachana. In Acharang Sutra there are countable vachanas. Anuyogadvar-Anuyoga means lecture or discourse. Sutra (aphorism) has less or limited number of words and artha (meaning) has large and unlimited number of words. That which is the medium of establishing relationship between sutra and artha is called anuyogadvar. To understand the complete and proper meaning of sutra four anuyogadvar have been mentioned-upkram, nikshep, anugam, and naya. In Acharang Sutra there are countable such sutras and sentences. Vedha or Veshtak-A sentence or verse conveying one particular subject is called veshtak. In Acharang Sutra there are countable such veshtaks. Shlok Couplets and other verse styles. In Acharang Sutra there are countable such shloks. 5555555555555555555555555555555555EUR Niryukti-The dialectic or logical reasoning used to expostulate the meaning clearly and authentically is called niryukti. In Acharang Sutra there are countable such niryuktis. Pratipatti-The part of text where there are mentions of beliefs about things like dravya (substances) or specific pratima and abhigrah is called pratipatti. In Acharang Sutra there are countable such pratipattis. zrI nandI sUtra ( 390 555555555550 Shri Nandisutra)

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55 Yi Lian Yi Shi Xu Jin Jin Qi Jin Jin Jin Ye "Ying Zong Ying Xu Jing Jing "Deng Deng Jin Jin 5 Uddeshan kaal-To read and recite a specific canon or scripture y according to the established norms under the guru's instructions. In 5 Acharang Sutra there are laid down procedures for this. 55 Samuddeshan kaal--To read and recite a specific lesson or topic or portion from a specific canon or scripture according to the 5 established norms under the guru's instructions. In Acharang Sutra ut there are laid down procedures for this. 5 Pad-A sentence which is a part of a paragraph or a verse. There are four types of padarthapad (meaning), vibhaktyapad (parsing), gathapad (part of a verse), and samasantapad (rhymed). In Acharang Sutra there are eighteen thousand pad. Akshar (alphabet)-In Acharang Sutra there are countable number of akshar. Gum-The path of deriving the meaning that is dependent on abhidhan (nomenclature) and abhidheya (predicate). In Acho Sutra there are infinite gums. i Tras (mobile beings)--In Acharang Sutra there are descriptions of limited number of tras. Sthavar-In Acharang Sutra there are descriptions of infinite number of sthavar (immobile beings). Paryaya-In Acharang Sutra there are descriptions of infinite number of paryaya (variations) with reference to the self and the other. 54 Shashvat, prayogaj and vishrasa--The substances like Si dharmastikaya (medium of motion or mobility) are shashvat (eternal or perpetual), things like pot and plank are prayogaj (made), and situations like crimson of the dusk are vishrasa (natural). The meanings of terms aaghvijjanti, etc. areAaghvijjanti-To state ordinarily and specifically. Pannavijjanti-To state by revealing differences in names, etc. Paroovijjanti--To elaborate a subject. 55 Dansijjanti-To express an idea with the help of metaphors and 55 analogies. 55 45 46 SS SS SS 55555555555555555555555555 SS SS SS SS 54655555 OM zrutajJAna Shrut-Jnana Fen Qi Sui Sui 5Sui Sui Jin Jin Jin Sui Nan Nan Xie Yu Zhan Zhu Ting Xie Bu Bu Jin Ling Jiu Xie Xie %% 15

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting DEEEEEEE EEEEEEEEO Nidansijjanti-To explain a thing with the help of cause and 55 example. Uvadansijjanti-To state in an easy discourse style so that it is 45 easily understood by all. $ In Acharang Sutra all these six styles of expression have been used to describe the fundamentals. Acharang Sutra is mainly in prose. Only at few places verses have 4 $ been used. The name of its seventh chapter, which is extinct, is Maha 55 Parijna. The ninth chapter titled Upadhan contains the touching s. 55 details of the monsoon stays Bhagavan Mahavir spent in remote 4 areas inhabited by aborigines. In the second shrutskandh (part) there $ are sixteen chapters containing the properly classified and detailed description of faultless conduct of an ascetic. The story of life of Bhagavan Mahavir in greater details has also been included. The 4 language of this part is easier as compared with the first 5 Wan shrutskandha (part).. It is believed that reading Acharang Sutra removes ignorance. By 45 following the codes of conduct mentioned in Acharang Sutra, the soul s 91 becomes the embodiment of knowledge and progresses towards the path of liberation. (2) sUtrakRtAMga sUtra paricaya 2. SUTRAKRITANG SUTRA 84 : se kiM taM sUagaDe? sUagaDe NaM loe sUijjai, aloe sUijjai, loAloe sUijjai jIvA sUijjati ajIvA sUijjati, sasamae sUijjai, parasamae sUijjai, sasamaya-parasamae suuijji| sUagaDe NaM asIassa kiriyAvAisayassa, caurAsIIe akiriAvAINaM, sattaTTIe OM aNNANi-avAINaM, battIsAe veNaiavAINaM, tiNhaM tesaTTANaM pAsaMDiasayANaM bUhaM kicca hai sasamae tthaavijj| sUagaDe NaM parittA vAyaNA, saMkhijjA aNu-ogadArA, saMkhejjA veDhA, saMkhejjA + silogA, saMkhijjAo nijjuttIo, saMkhijjAo pddivttiio| zrI nandIsUtra (392 ) Shri Nandisutra Zhong Bu Bu Bu Bu Bu Bu Bu Bu 5Fen Bu Bu Bu Bu Bu Bu $$$$$Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu De

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% % %% Marerarm 50 se 'NaM aMgaThThayAe biie aMge, do suakhaMdhA, tevIsaM ajjhayaNA, tittIsaM. uddesaNakAlA, tittIsaM samuddesaNakAlA, chattIsaM payasahassANi payaggeNaM, saMkhijjA akkharA, aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDanibaddha-nikAiyA jiNapaNNattA bhAvA AghavijjaMti, paNNavijjaMti parUvijjaMti daMsijjaMti, nidaMsijjati uvdNsijjNti| se evaM AyA, evaM nAyA, evaM viNNAyA, evaM caraNakaraNaparUvaNae aaghvijji| se taM suuygdde| artha-prazna-usa sUtrakRtAMga meM kyA hai ? uttara-sUtrakRtAMga meM loka sUcita kiyA hai, aloka sUcita kiyA hai, lokAloka sUcita kiyA hai, jIva sUcita kiyA hai, ajIva sUcita kiyA hai aura jIvAjIva sUcita kiyA hai| sAtha hI sva-mata, para-mata tathA sva-para-mata bhI sUcita kiyA hai| sUtrakRtAMga meM 180 kriyAvAdiyoM, 84 akriyAvAdiyoM, 67 ajJAnavAdiyoM aura 32 OM vinayavAdiyoM ko milAkara 363 pAkhaNDiyoM ko vyUhabaddha kara svasiddhAnta kI sthApanA kI %%Sui Sui Sui Sui Shen Xu $% Bu Zhong Ting Ting Ting Ting Ting Ting Ting $ sTing Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Duan Ting Ting Ting Ting Ting gaI hai| % % %% OM sUtrakRtAMga meM parimita vAcanAe~ haiM, saMkhyAta anuyogadvAra haiM, saMkhyAta chaMda, saMkhyAta [ zloka, saMkhyAta niyuktiyA~, aura saMkhyAta pratipattiyA~ haiN| yaha aMga artha kI dRSTi se dvitIya aMga hai| isameM do zrutaskandha aura 23 adhyayana haiN| ma tathA 33 uddezana kAla va 33 samuddezana kAla haiN| isakA pada parimANa 36 hajAra hai| isameM saMkhyAta akSara, ananta gama, ananta paryAya, parimita trasa aura ananta sthAvara haiN| isameM 5 5 zAzvata, kRta, nibaddha va hetu Adi dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai, tathA upadarzana hai| isakA adhyayana karane vAlA isameM tallIna hone para usa artha kA jJAtA evaM vijJAtA ho * jAtA hai| isa prakAra kI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| yaha sUtrakRtAMga kA varNana hai| 84. Question-What is this Sutrakritang? Answer-Sutrakritang informs about lok (inhabited space), s + alok (un-inhabited space or the space beyond), and lokalok : (inhabited and un-inhabited space) and jiva (being), ajiva (non Xian Dang Nan Lan Li Bu Bu Jin Jin %%% zrutajJAna ( 393 ) Shrut-Jnana

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5er 21373999773222332 being or matter) and jivaajiva (being and matter). With this is 56 given sva-mat (own view or Jain view), par-mat (other's view) i and sva-par-mat (own and other's views). 4 In Sutrakritang the Jain principles have been established by 41 systematically refuting the combined precepts of 363 charlatans including 180 Kriyavadis, 84 Akriyavadis, 67 Ajnanavadis, and 432 Vinayavadis. Sutrakritang has limited readings (lessons, compilations, 1 editions). It has countable Anuyogadvar, countable verses, countable couplets, countable niryukti (parsing), and countable pratipattis. This Sutrakritang is second among the Angas. It has two 4 shrutskandha (parts), 23 chapters, 33 uddeshan kaal, and 33 i samuddeshan kaal. Measured in pad (sentence units) it has st $thirty six thousand pad. It has countable alphabets, infinite 55 gum (meanings) and infinite paryaya (variations). It has 4 descriptions of limited number of mobile beings, and infinite 55 Simmobile beings. Established with the help of shashvat (eternal or fundamental), krit (created or experimented) and natural 91 evidences, the tenets of the Jina have been stated (akhyayita), propagated (prajnapit), detailed (prarupit), explained (with the help of metaphors) (darshit), clarified (with the help of 4 examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). 5 It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an 5 expert of the subject. This concludes the description of Sutrakritang Sutra vivecana-sUtrakRta zabda ke vibhinna artha isa prakAra haiM-jo sabhI jIva Adi padArthoM kA bodha karAtA hai vaha sUtrakRta hai| jo moha nidrA meM soe athavA pathabhraSTa hue jIvoM ko sanmArga kA saMketa + de vaha sUtrakRta hai| jo aneka viSayoM ko, mata-matAntaroM ko, mAnyatAoM ko usI prakAra sUtrabaddha kare jaise dhAge meM motI, vaha sUtrakRtAMga hai| 54455454545454545454545454545454545454555 44 45 46 45 44 (95Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra ( 388 ) Shri Nandisutra 95555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Gong %%%%%%%%%%%$

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Ting Ting %Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting kA Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ya Si Si Si Si Hao Bu Ye Ming Si Fa Bu Bu Bu Bu Bu Di 5555555555556 sUtrakRtAMga meM loka, aloka va lokAloka kA svarUpa pratipAdita kiyA gayA hai| koI dravya na apanA svarUpa tyAgatA hai aura na dUsare ke svarUpa ko grahaNa krtaa| dravya ke isa dravyatva koma paribhASita kiyA gayA hai tathA yaha batAyA gayA hai ki zuddha jIva zuddhAtmA athavA paramAtmA hai, zuddha ajIva jar3a padArtha hai tathA saMsArI jIva zarIradhArI kahalAtA hai jo AtmA aura jar3a ke saMyoga se zarIra dhAraNa kiye hue haiN| sUtrakRtAMga meM svadarzana, anya darzana tathA ubhaya (sva-para) darzanoM kA siddhAnta svarUpa batAyA gayA hai| anya darzanoM kA saMkSipta paricaya isa prakAra hai (a) kriyAvAdI-jo nava tattvoM kI avadhAraNA ko nirAdhAra va mithyA mAnate haiM tathA dharma ke vAstavika svarUpa ke prati udAsIna va anabhijJa hone ke kAraNa kevala bAharI ADambara va kriyAkANDa ke pakSapAtI hoM unheM kriyAvAdI kahate haiN| kartA Izvara meM AsthA rakhane ke kAraNa inheM prAyaH Astika mAnA jAtA hai| ye 120 prakAra ke batAye haiN| (ba) akriyAvAdI-jo nava tattva athavA cAritrarUpa kriyA kA niSedha karate haiM ve akriyAvAdI kahalAte haiN| inakI gaNanA prAyaH nAstikoM meM kI jAtI hai| ye 24 prakAra ke batAe haiN| sthAnAMgasUtraka ke AThaveM sthAna meM ATha prakAra ke akriyAvAdiyoM kA ullekha hai| ve isa prakAra haiM (1) ekavAdI-jo kisI eka vastu meM hI AsthA rakhate haiN| anya sabako nakArate haiM ve sabhI ekavAdI athavA advaitavAdI hote haiN| kucha vicAraka yaha mAnate haiM ki saMsAra meM sabhI kucha jar3a para ___ AdhArita hai| kucha eka mAtra zabda ko hI sarvopari mAnate haiM to kucha eka mAtra brahma ko| (2) anekavAdI-jitane avayava haiM ve sabhI svatantra sattA rakhate haiN| jitane guNa haiM utane hI unake svatantra dhAraka haiN| aise vastugata ananta paryAya hone se vastu ko bhI ananta mAnane vAle anekavAdI kahalAte haiN| (3) mitavAdI-jo loka ko sAta dvIpa-samudra taka hI sImita mAnate haiN| jo AtmA ko sUkSma athavA aMguSTa pramANa bhI mAnate haiM, zarIravyApI yA lokavyApI nhiiN| jo dRzyamAna jIvoM ko hI AtmA mAnate haiM sUkSma yA adRSTa ko nhiiN| AtmA ke sambandha meM aise sabhI sImita dRSTikoNa vAle mitavAdI kahalAte haiN| (4) nirmitavAdI-jo yaha mAnate haiM ki yaha vizva kisI na kisI ke dvArA nirmita hai ve sabhI nirmitavAdI haiN| inameM ve sabhI sammilita haiM jo kisI adRSTa zakti ko kartA rUpa meM mAnate haiN| athavA usake kisI AkAra vizeSa jaise brahmA, viSNu, maheza, devI Adi ko kartA, dhartA, hattA ke rUpoM meM mAnate haiN| (5) sAtAvAdI-kucha loga yaha mAnate haiM ki sukha kA bIja sukha hai aura duHkha kA bIja duHkha ja jaise sapheda dhAge se bunA vastra bhI sapheda hotA hai vaise hI sukha ke upabhoga se bhaviSya meM sukha prApta hogaa| tapa, saMyama, brahmacarya Adi zarIra aura mana ko kaSTaprada hone ke kAraNa duHkha ke mUla zrutajJAna ( 395 ) Shrut-Jnant 05555555555555555555555555555550 Ting Ting FF

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$$$Ya Wan Si Luo Xian 5Sui Mao Yi Si Shen Chuan Jin Jin De Nu Ling Deng Deng Deng Lie Yu Duo Sui Dang Lao 55 + kAraNa haiN| aise zarIra tathA mana ko sAtA athavA sukha pahu~cAne se hI antataH jIva ke lie sukha-prApti ko mAnane vAle sAtAvAdI kahalAte haiN| (6) samucchedavAdI-jo AtmA Adi sabhI padArthoM ko kSaNika mAnate haiM aura nAza ke bAda unakA astitva nahIM mAnate ve samucchedavAdI kahalAte haiN| (7) nityavAdI-isa siddhAnta ko mAnane vAle yaha vizvAsa rakhate haiM ki pratyeka vastu kevala eka E rUpa meM avasthita hai| padArtha meM utpAda-vyaya athavA vinAza va hrAsa nahIM hotaa| ve kisI bhI padArtha ko kisI saMyoga va kriyA kA pariNAma nahIM mAnate balki kUTastha nitya arthAt AdhArabhUta rUpa se ke aparivartanazIla mAnate haiN| unake anusAra sat aura asat donoM kI hI utpatti aura vinAza nahIM hote| jo pudgala jaisA hai vaisA cirakAla se calA A rahA hai aura cirakAla taka vaisA hI rhegaa| ma (8) na saMti paralokavAdI-punarjanma, paraloka, mokSa Adi ko nakArane vAle sabhI vicAraka // isa zreNI meM Ate haiN| ye AtmA ke astitva ko nakArate haiM aura AtmA ke abhAva meM puNya-pApa, dharma-adharma, zubha-azubha, ihaloka-paraloka, sAdi sabhI kA abhAva ho jAtA hai| kucha aise bhI haiM jo ma AtmA ko to mAnate haiM kintu usake vikAsa yA zuddhi ko nahIM maante| isI saMsAra va janma meM hI sukha-duHkha jo bhI saMyogavaza milatA hai vahI saba kucha hai, isake Age kucha nhiiN| (sa) ajJAnavAdI-ajJAnavAdI ve haiM jo ajJAna ko hI duHkha mukti kA upAya mAnate haiN| inakI mAnyatA hai ki ajJAnI kA pApa bhI pApa nahIM hai| jaise ajJAna ke kAraNa bAlaka ke aparAdha kSamya + hote haiM vaise hI ajJAnI ke sabhI aparAdha Izvara dvArA kSamya haiN| jJAnapUrvaka kiye aparAdha kA daNDa ma milatA hai--ataH ajJAna hI zreya hai| ye 67 prakAra ke batAye haiN| (da) vinayavAdI-inakI mAnyatA hai ki pazu-pakSI, phUla-patte, jJAnI-ajJAnI, choTA-bar3A sabhI pUjya haiM-vandanIya haiN| apane Apako kSudra se bhI kSudra samajhakara sabake prati vinaya rakhane se hI * mukti milatI hai| ye 32 prakAra ke batAye haiN| sUtrakRtAMga ke do zrutaskandha haiN| pahale zrutaskandha meM teIsa adhyayana aura tetIsa uddezaka haiM tathA dUsare zrutaskandha meM sAta adhyayana tathA sAta uddezaka haiN| pahalA zrutaskandha padyamaya hai, kevala solahaveM adhyayana meM gadya hai| dUsare zrutaskandha meM gadya aura padya donoM haiN| sUtrakRtAMga meM vAcanAe~, anuyogadvAra, pratipatti, veSTaka, zloka, niyuktiyA~ aura antara sabhI * saMkhyAta haiN| parimita trasa aura ananta sthAvaroM kA varNana hai| isakI pada saMkhyA 36 hajAra hai| sUtrakRtAMga meM bhikSAcarI kI sAvadhAnI, parISaha meM titikSA-sahanazIlatA, nArakoM ke duHkha, Wan uttama sAdhuoM ke lakSaNa Adi viSayoM tathA zramaNa, brAhmaNa, bhikSu, nirgrantha Adi zabdoM kI 5 paribhASA yukti, dRSTAnta tathA udAharaNoM kI sahAyatA se bhalI prakAra samajhAI gaI hai| isake . atirikta pApa-puNya kA viveka, ArdrakakumAra ke sAtha gozAlaka ke saMvAda, zAkya bhikSu tathA tApasoM ke vAda-vivAda, nAlandA meM hue gautama gaNadhara aura udakapeDhAla-putra kA saMvAda Adi Wan rocaka tathA bodhapriya kathAnaka bhI haiN| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting EFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM zrI nandIsUtra $%% %% %% %% %% (396 ) %% %%% %%% %% %% Shri Nandisutra 4 % %% %% %% %%

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Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le % isa sUtra meM jainadarzana ke atirikta anya matoM va vAdoM kA bhI vistRta vivaraNa hai aura anya + matoM kI yuktisaMgata carcA ke sAtha svamata kI sthApanA kI gaI hai| isI kAraNa Atma-sAdhanA aura - samyaktva ko dRDha karane ke lie yaha vizeSa upayogI hai| sUtrakRtAMga para bhadrabAhu kI niyukti, jinadAsa mahattarakRta cUrNi aura zIlAMkAcAryakRta vRhadvRtti bhI upalabdha haiN| Elaboration--The numerous meanings of the terms Sutrakrit are that which explains all beings and things is Sutrakrit; that 45 which shows the right path to the beings who have been caught into 4 the trap of attachment or have drifted away from the right path is a 41 Sutrakrit; that which systematically compiles numerous subjects, sects and their branches, and beliefs, as pearls in a string, is Sutrakrit. The forms of lok (inhabited space), alok (un-inhabited space or the space beyond), and lokalok (inhabited and un-inhabited space) have been defined in Sutrakritang Sutra. No dravya (substance) changes 4, its fundamental form, neither does it take the form of any others 55 dravya (substance). This dravyatva (the fundamental attribute of 5 4 being substance) of dravya has been defined. It has been shown that pure being is Shuddhatma (pure soul) or Paramatma (Ultimate- or 5 Super-soul); pure non-being is matter; and the worldly being is that which has a body which comes into existence due to the combination of soul and matter. Sutrakritang Sutra discusses principles of sva-darshan (own philosophy or Jain philosophy), par-darshan (other philosophy) and sva-par-darshan or ubhaya-darshan (comparative philosophical view). The brief introduction of other philosophical schools is as follows (a) Kriyavadi-They consider the concept of nine fundamentals as baseless and false. As they are ignorant of and apathetic to the true form of religion, they favour the indulgence in superficial 5 ostentations and rituals. As they believe in the supremacy of a creator God they are also known as astik (theists). They are said to be 5 of 120 different types. (b) Akriyavadi--They oppose the nine fundamentals and proscribe the following of codes of conduct. They are generally 5sTing SSSSSSSSSSSSSTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Xi %% 44 455 456 4 4 zrutajJAna (389) Shrut-Jnana

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Ting Ting $ $$$Ting Ting Ting Ting Ting Ting Ting Ting Ting $ S$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFTing Ting F FFFTing Ting Ting $$ $$Ting Ting FFFFs $$ $%%%%%Jin Jin Jin %%%Jin Mi Lan Duan Sui Sui Sui Sui Sui Sui Sui Chu counted among the agnostics. They are said to be of 24 types. In the 5 eighth sthana (chapter) of Sthanang Sutra eight types of akriyavadis have been listed. They are 1. Ekavadi--They have faith in one thing only. Those who deny hi every other thing than that one are all ekavadis (monists) or advaitavadi (non-dualists). Some thinkers postulate that everything in this world is based on matter, some others believe that shabd 556 (sound) is supreme, and still others that Brahma (the creator God) is 4 supreme. 2. Anekavadi-They believe that all the constituent parts of a 'fi thing have their own independent entitative existence. All the si available attributes in nature have their individual subjects. As the are infinite variations of a thing they believe in multiplicity of every single thing. 3. Mitavadi--They believe that the universe is confined to the seven continents and seas. They consider soul to be a minute entity, at the most, of the size of a human thumb, and not enveloping the body or all enveloping. They consider only the normally visible beings 4 as living beings and not the minute or invisible organisms. All these si who have such truncated views about soul are called mitavadi. Si 4. Nirmitavadi--They believe that this world is a creation of some one power or the other. This class includes all those who believe in some invisible divine power or its conceptual form like Brahma, Vishnu, Mahesh, Devi, etc. as creator, sustainer, and destroyer. 5. Satavadi--Some people believe that the source of happiness is fi happiness itself and the same about sorrow. As a cloth woven with si white thread is white, in the same way enjoying pleasure will bring i pleasure in future as well. Austerities, discipline, continence, etc. pain to body and mind, therefore they are the root cause of sorrow. Such believers in comforts and pleasures to the body and mind to be the sources of the ultimate happiness for a being are called satavadi. i 6. Samucchedavadi--They believe in the ephemeral nature of everything including soul and also that with death or destructions comes the final termination of their existence 7. Nityavadi--They believe that everything has only one singles 55 and stable form of existence. There is no growth or decay and noy zrI nandIsUtra (386) Shri Nandisutra 0445 446 45 4465444545455455555544444544555555555555 nyeonyeonyeo

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055555555555555555555555555555555555550 Wan LE depletion or destruction. They do not consider the existence of a thing to be the consequence of some combination or coincidence. They believe in its basic eternality or fundamental stability. According to them existent and non-existent are not destroyed and created. Every particle of matter is as it was in the remote past and will remain as it is till eternity. 8. Na santi parlokvadi-All the thinkers who deny rebirth, the other world, liberation, etc. come in this category. They deny the existence of soul; and in absence of soul merit and sin, religion and non-religion, good and bad, and this life and the next all become nonexistent. There are some who, though believe in existence of soul do not believe in spiritual development or purity of soul. Whatever or sorrow one gets coincidentally in this world and during this life is all, there is nothing beyond that. happiness FIFIFIC LE LE DE LE LE LE LE LE (c) Ajnanavadi-They consider ignorance as the panacea for all sorrows. They believe that the sin of an ignorant is no sin. As a child's sins are pardonable because of his ignorance, in the same way the god pardons the ignorant for all his sins. A crime committed with knowledge deserves punishment, therefore ignorance is desirable and best. These are said to be of 67 types. (d) Vinayavadi-They believe that animals and birds, flowers and leaves, sage and ignorant, small and large, all are worth respect and worship. To consider oneself to be humbler than the humblest and to respect every one is the means to liberation. They are said to be of 32 types. Sutrakritang Sutra has two shrutskandhs (parts). The first shrutskandh (part) has twenty three chapters and thirty three uddeshaks and second shrutskandh (part) has seven chapters and seven uddeshaks. The first shrutskandh is in verse, only sixteenth chapter has some prose. In the second shrutskandh there is both prose as well as poetry. Sutrakritang Sutra has countable vachana (lessons, readings, compilations, editions), Anuyogadvar, verses, couplets, niryukti (parsing), and pratipattis. It has descriptions of limited number of mobile beings, and infinite immobile beings. It has a total number of 36 thousand pads (sentence units). 5 zrutajJAna ( 399 ) 5555556 467 468 469 455555555555555555555 55555555555555555555555555550 Wan Shrut-Jnana 5

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MIPIPPIPIPPIPPIPPIPIPPParPrPIPIPPIPPIP-IPIPPIrrIPPPM Man d alini.inanitidiodadi.dnaidunidilli.41 2 In Sutrakritang Sutra the precautions in alms seeking, tolerance in face of afflictions, the torture of hell beings, attributes of good 55 ascetics, and other such topics have been discussed. Also given are the definitions of shraman, Brahman, bhikshu, nirgranth, and other such related terms, properly explained with the help of reasons, incidents, and examples. Besides this, judgment of merit and sin; the discussion between Ardrak Kumar and Goshalak; debate between Shakya bhikshu and hermits; the dialogue between Gautam Ganadhar and Udakapedhal at Nalanda and other such interesting and educating tales are also included. In this sutra, besides Jain philosophy, detailed description of others 5 sects and schools have been given. With a logical analysis of 5 principles of other schools the Jain principles have been established. 4 That is the reason that it is very useful in bolstering the spiritual practices and samyaktva. The important available commentaries on Sutrakritang Sutra are 4 i by Bhadrabahu (niryukti), Jindas Mahattar (churni), and Sheelankachrya (Vrihad Vritti). (3) sthAnAMgasUtra paricaya 3. STHANANG SUTRA 85 : se kiM taM ThANe? ThANe NaM jIvA ThAvijjaMti ajIvA ThAvinjaMti, jIvAjIvA ThAvijjaMti, sasamaye ThAvijjai, parasamaye ThAvijjai, sasamaya-parasamae ThAvijjai, loe ThAvijjai, aloe ThAvijjai, loAloe tthaavijji| ___ThANe NaM TaMkA, kUDA, selA, sihariNo, pabbhArA, kuMDAI, guhAo, AgarA, dahA, naIo, aaghvijjti| ThANe NaM parittA vAyaNA, saMkhejjA aNaogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuttIo, saMkhejjAo saMgahaNIo, saMkhejjAo pddivttiio| se NaM aMgaTThAyAe taie aMge, ege suakkhaMdhe, dasa ajjhayaNA, egavIsaM uddesaNakAlA, ekavIsaM samuddesaNakAlA, bAvattaripayasahassA payaggeNaM, saMkhejjA akkharA + aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDa-nibaddha- Ting Ting Ting Ting Ting Ting $ $ $$ $$$$$ $$ $$$$$$$$$ 55Ting Ting Ting Ting Ting Ting F $$$ $$ $$$$$$$$ zrI nandIsUtra ( 400 ) Shri Nandisutra Sui Sui Shen Chuan Chuan Chuan Nan Lie Lie Xian Xian Lie Lie Deng Lie Lie Lie Lie Lie Sui Sui Sui Sui Sui Nan Xian Chu

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Ye Ye Xin Jie Dian Mao Mao Yi Zong Zong Zong Zong Zong Zong Zong Zong Zong Zong Ye Yi Yi Xie De Ru Duan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting nikAiyA jiNapaNNattA bhAvA Aghavijjati paNNavijjaMti parUvijjaMti, daMsijjati, nidaMsijjaMti, uvdNsijjNti| se evaM AyA, evaM nAyA, evaM viNNAyA, evaM caraNa-karaNa-parUvaNA aaghvijji| ___ se taM tthaanne| artha-prazna-sthAnAMgasUtra meM kyA hai ? uttara-sthAnAMga meM athavA sthAnAMga kI prarUpaNA dvArA jIvoM kI sthApanA kI jAtI hai, ajIvoM kI sthApanA kI jAtI hai, jIvA'jIvoM kI sthApanA kI jAtI hai, sva-samaya arthAt jaina siddhAnta kI sthApanA kI jAtI hai, para-samaya arthAt jainetara siddhAntoM kI sthApanA kI jAtI hai, sva-samaya-para-samaya arthAt donoM siddhAntoM kI sthApanA kI jAtI hai, tathA loka, aloka va lokA'loka kI sthApanA kI jAtI hai| sthAnAMga meM TaMka (chine taTa vAle parvata), kUTa, zaila, zikhara, prAgbhAra (parvata kA ubhAra), kuNDa, guphA, Akara, draha, (tAlAba) nadI Adi kA varNana hai| sthAnAMgasUtra meM parimita vAcanAe~, saMkhyAta anuyogadvAra saMkhyAta veDha, saMkhyAta zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~ aura saMkhyAta pratipattiyA~ haiN| aMgoM kI gaNanA se yaha tIsarA aMga hai| isameM eka zrutaskandha, dasa adhyayana, 21 uddezana kAla, 21 samuddezana kAla, 72 hajAra padAgrAnusAra pada, saMkhyAta akSara, ananta gama, ananta paryAya, parimita trasa aura ananta sthAvara haiN| isameM zAzvata, kRta, nibaddha va nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai, tathA upadarzana hai| isakA adhyayana karane vAlA isameM ekAtma tanmaya ho jJAtA evaM vijJAtA ho jAtA hai| aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| __yaha sthAnAMgasUtra kA varNana hai| 85. Question-What is this Sthanang Sutra? Answer-In Sthanang Sutra or with the help of the so propagations in Sthanang Sutra the subject of jiva (being) is validated, the subject of ajiva (non-being or matter) is validated, the subject of jivaajiva (being and matter) is validated, sva-maty or Jain principles are validated, par-mat or principles of others schools are validated, sva-par-mat or principles of both thesea Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ zratajJAna (401 BE E E EEEEEEEEEmage

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$5555555555555555555555555555555$ are validated, and the subjects of lok (inhabited space), alok (un-inhabited space or the space beyond), and lokalok (inhabited S 91 and un-inhabited space) are validated. i In Sthanang Sutra there are descriptions of multi-peak $i mountains, summits, hills, pinnacles, flats, ponds, caves, caverns, lakes, rivers, etc. Sthanang Sutra has limited vachana (readings, lessons, compilations, editions). It has countable Anuyogadvar, 5 countable verses, countable couplets, countable niryukti $ (parsing), countable sangrahanis, and countable pratipattis. This Sthanang Sutra is third among the Angas. It has one 41 shrutskandha (part), 10 chapters, 21 uddeshan kaal, and 21 samuddeshan kaal. Measured in pad (sentence units) it has seventy two thousand pad. It has countable alphabets, infinite 4 gum (meanings and infinite paryaya (variations). It has Si descriptions of limited number of mobile beings, and infinite 4 immobile beings. Established with the help of shashvat (eternal 4 or fundamental), krit (created or experimented) and natural evidences, the tenets of the Jina have been stated (akhyayita), 5 propagated (prajnapit), detailed (prarupit), explained (with the 5 help of metaphors) (darshit), clarified (with the help of \ examples) (nidarshit), and simplified (with the help of discourse 5 5 style) (upadarshit). It has been presented in such charan-karan style that if a s person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Sthanang Sutra. vivecana-dasa adhyayanoM meM vibhAjita isa aMgasUtra kI racanA anUThI hai| adhyayana ko sthAna ke nAma diyA hai tathA sthAna kI saMkhyA se sAmya rakhane vAlI saMkhyArUpI vastu samUhoM kA varNana pratyeka kama sthAna meM kiyA gayA hai| isakA saMkSipta varNana isa prakAra hai sthAna-1-AtmA eka hai ataH isa adhyayana meM AtmA tathA anya eka saMkhyaka padArtho kA varNana hai| zrI nandIsUtra ( 807 ) Shri Nandisutra 451 45 46 45 44 445 445 446 447 445 44 43 44 45 45 455 456 457 4554 1955 1954 + Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 51 451 451 4 Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zai

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5555555555556 b b b b b b b b b b b b b b b sthAna-2-dvisaMkhyaka padArthoM kA varNana, jaise- jIva- ajIva, puNya-pApa, dharma-adharma, AtmA-paramAtmA aadi| sthAna- 3-triyojaka tattvoM kA varNana, jaise- ratnatraya (jJAna, darzana, cAritra), tIna prakAra puruSa (uttama, madhyama, jaghanya), tIna prakAra ke dharma ( zruta dharma, cAritra dharma, astikAya dharma Adi) / H b r rld sthAna-4-cAra saMkhyaka padArthoM kA varNana, jaise-cAturyAma dharma, cAra prakAra puruSa Adi sAta sau caturbhaMgiyA~ haiM / sthAna- 5 - paoNca saMkhyaka padArthoM kA varNana, jaise- paoNca mahAvrata, pA~ca samiti, pA~ca gati, pA~ca: indriya Adi / sthAna-6-chaH saMkhyaka padArthoM kA varNana, jaise- chaha kAya, chaha lezyAeN, gaNi ke chaha guNa, SaDdravya, chaha Are Adi / sthAna-7-sAta saMkhyaka padArthoM kA varNana, jaise- sarvajJa ke sAta lakSaNa, alpajJoM ke sAta lakSaNa, sAta svara, sAta prakAra kA vinaya Adi / sthAna- 8 - ATha saMkhyaka padArthoM kA varNana, jaise-ATha vibhaktiyA~, ATha pAlanIya shikssaaeN| Adi / 55555555 sthAna- 9-nau saMkhyaka padArthoM kA varNana, jaise- brahmacarya kI nau bADeM, bhagavAna mahAvIra ke zAsana ke 9 tIrthaMkara - nAma - karmadhArI Adi / sthAna- 10 - dasa saMkhyaka padArthoM kA varNana, jaise- dasa citta samAdhi, dasa svapna - phala, prakAra ke satya, dasa prakAra ke asatya, dasa prakAra kI mizra bhASA Adi / sthAnAMgasUtra meM aneka viSayoM sambandhI sAmagrI kA vyavasthita saMkalana hone ke kAraNa ise eka vahuupayogI koSa bhI mAnA jAtA hai| chapter has Elaboration-Divided in ten chapters, this shrut has been written in a unique style. In this, the nomenclature been replaced by sthana (place or position). Every sthana carries the number that is exclusively associated with the group names listed in that chapter in terms of constituent number of units of that specifion group. Brief description of these is as follows --- Sthana-1-Soul is one, therefore this chapter lists and describes things that have such unitary existence. zrutajJAna Sthana-2--This chapter lists and describes things that exist in groups of two or popularly expressed in twos. e.g. jiva-ajiva (souli ( 403 ) 5 5 5 5 5 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 HO For Private Personal Use Only Shrut-Jnand

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# # * w # # Vurde durada # # de * 2001 n a 964 465555555555545454545456EUR * matter), punya-paap (merit-sin), dharma-adharma (religion-non religion), atma-paramatma, etc. Sri Sthana-3--This chapter lists and describes things that exist in groups of three or popularly expressed in threes. e.g. ratnatraya (three spiritual gems) - jnana-darshan-charitra (knowledge5 perception-conduct); three types of men - good, medium, bad; three 5 types of dharma (duties) - shrutdharma-charitradharmai astikayadharma (scriptural duties-conduct related duties-duties as fi an independent entity); etc. 4 Sthana-4 This chapter lists and describes things that exist in 49 groups of four or popularly expressed in fours. e.g. chaturyam S dharma (the religion with four basic vows), four types of man, etc. There are seven hundred such quadruplets. 45 Sthana-5--This chapter lists and describes things that exist in groups of five or popularly expressed in fives. e.g. five great vows, five samitis, five gatis, five sense organs, etc. Sthana-6--This chapter lists and describes things that exist in groups of six or popularly expressed in sixes, e.g. beings with six types of bodies, six leshyas (mental states represented by six hues of colours), six virtues of a gani (group leader), six fundamental substances, six eras of a cycle of time, etc. Sthana-7--This chapter lists and describes things that exist in 45 groups of seven or popularly expressed in sevens. e.g. seven signs of 5 an omniscient, seven signs of an ignorant, seven musical nodes, seven i types of vinaya (modesty), etc. Sthana-8--This chapter lists and describes things that exist in 5 groups of eight or popularly expressed in eights. e.g. eight vibhaktis 95 (inflections in Sanskrit grammar), eight observable instructions, etc. 4 Sthana-9--This chapter lists and describes things that exist in 15 groups of two or popularly expressed in twos. e.g. nine fencings for 5 continence, nine individuals of Bhagavan Mahavir's era who earned s the Tirthankar-nam-karma (the karma that will lead to t Tirthankar), etc. 54 Sthana-10--This chapter lists and describes things that exist in S groups of two or popularly expressed in twos. e.g. ten chitta samadhi ! BTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting jazrI nandIsUtra (808) Shri Nandisutra Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %%%Dan Ye Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan Quan

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.ma. m . . . m. . ame CHHE77555575555555755755555555557SSETH Wan (the state of deep meditation), ten interpretations of dreams, ten types of truth, ten types of lies, ten types of mixed speech, etc.. 5 As Sthanang Sutra compiles well classified information about 4 numerous subjects it has been accepted as a very useful encyclopedia. Ting Ting Ting Ting Ting Ting Ting Ting Ting sfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting : (4) samavAyAMgasUtra paricaya 4. SAMVAYANG SUTRA 86 : se kiM taM samavAe? samavAe NaM jIvA samAsijjaMti, ajIvA samAsijjaMti, jIvAjIvA samAsijjaMti, ma sasamae samAsijjai, parasamae samAsijjai, sasamaya-parasamae samAsijjai, loe * samAsijjai, aloe samAsijjai, loAloe smaasijji| samavAe NaM egAiANaM eguttariANaM ThANa-saya-vivaDiANaM bhAvANaM parUvaNA OM Aghavijjai, duvAlasavihassa ya gaNipiDagassa pallavagge smaasijji| samavAyassa NaM parittA vAyaNA, saMkhijjA aNuogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhijjAo nijjuttIo, saMkhijjAo pddivttiio| se NaM aMgaThThayAe cautthe aMge, ege suakkhaMdhe, ege ajjhayaNe, ege uddesaNakAle, ege OM samuddesaNakAle, ege coAlasayasahasse payaggeNaM, saMkhejjA akkharA, aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDa-nibaddha-nikAiyA jiNapaNNattA bhAvA AghavijjaMti, pannavijjaMti, parUvijjati daMsijjaMti, nidaMsijjaMti, uvdNsijjti| se evaM AyA, evaM nAyA, evaM viNNAyA, evaM caraNa-karaNaparUvaNA aaghvijji| se taM smvaae| artha-prazna-samavAyAMgasUtra meM kyA hai ? uttara-samavAyAMgasUtra meM jIva kA samAzrayaNa (samyak rUpa se prarUpaNA) kiyA gayA hai, ajIva kA samAzrayaNa kiyA gayA hai, jIvAjIva kA samAzrayaNa kiyA gayA hai, svadarzana kA samAzrayaNa kiyA gayA hai, paradarzana kA samAzrayaNa kiyA gayA hai, svadarzana-paradarzana kA samAzrayaNa kiyA gayA hai, loka kA samAzrayaNa kiyA gayA hai, aloka kA samAzrayaNa kiyA Wan gayA hai tathA lokAloka kA samAzrayaNa kiyA gayA hai| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ss FTing Ting OM zrutajJAna ( 405 ) Shrut-Jnana Zhong Chang Yu Dang Chang Duan Yu Fang Wu Yu 55Bu Bu Bu Bu Wu Lao Si Si Ye Zhan Di 55555555

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* samavAyAMga meM eka se bar3hate-bar3hate sau sthAna taka bhAvoM kI prarUpaNA kI gaI hai aura // dvAdazAMga gaNipiTaka ke saMkSipta paricaya kA samAzrayaNa kiyA gayA hai| ___samavAyAMga meM parimita vAcanA, saMkhyAta anuyogadvAra, saMkhyAta zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~ tathA saMkhyAta pratipattiyA~ haiN| ____ aMga kI apekSA se yaha cauthA aMga hai| isameM eka zrutaskandha, eka adhyayana, eka uddezana kAla aura eka samuddezana kAla hai| isakA pada parimANa eka lAkha cavAlIsa hajAra hai| isameM saMkhyAta akSara, ananta gama, ananta paryAya, parimita trasa, ananta sthAvara haiN| isameM zAzvata, kRta, nibaddha va nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai tathA upadarzana hai| isakA adhyayana karane vAlA isase ekAtma bhAva yukta hokara jJAtA evaM vijJAtA ho jAtA hai aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| yaha samavAyAMgasUtra kA varNana hai| ___86. Question-What is this Samvayang Sutra? ___Answer-In Samvayang Sutra samashrayan (rights substantiation) of jiva (being) has been done; samashrayan (right substantiation) of ajiva (non-being or matter) has been done; samashrayan (right substantiation) of jivaajiva (being and matter) has been done; samashrayan (right substantiation) of sva-mat or Jain principles has been done; samashrayan (rights substantiation) of par-mat or principles of other schools has si been done; samashrayan (right substantiation) of sva-par-matsi or principles of both these has been done; samashrayan (right substantiation) of lok (inhabited space) has been done;' samashrayan (right substantiation) of alok (un-inhabited space si or the space beyond) has been done; samashrayan (right substantiation) of lokalok (inhabited and un-inhabited space), has been done. ____In Samvayang Sutra bhavas (attitudes, feelings, or thoughts) have been substantiated in ascending order from one tosi hundred. Also samashrayan of a brief introduction of twelves canons has been done. Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM Wan zrI nandIsatra ( 406 ) Shri Nandisutrai ainEduRomala

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55555555555555555550 555555555555555555555555555550 Samvayang Sutra has limited vachana (readings, lessons, compilations, editions). It has countable Anuyogadvar, countable verses, countable couplets, countable niryukti (parsing), countable sangrahanis, and countable pratipattis. This Samvayang Sutra is fourth among the Angas. It has one shrutskandha (part), 1 chapter, 1 uddeshan kaal, and 1 samuddeshan kaal. Measured in pad (sentence units) it has one lac fourty four thousand pad. It has countable alphabets, infinite gum (meanings) and infinite paryaya (variations). It has descriptions of limited number of mobile beings, and infinite immobile beings. Established with the help of shashvat (eternal or fundamental), krit (created or experimented) and natural evidences, the tenets of the Jina have been stated (akhyayita), propagated (prajnapit), detailed (prarupit), explained (with the help of metaphors) (darshit), clarified (with the help of examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Samvayang Sutra. vivecana - jisameM jIvAdi padArthoM kA samyak va nizcita rUpa meM pratipAdana kiyA gayA ho use samavAya kahate haiN| samAzraya kA artha haiM samyagjJAna dvArA grAhya rUpa ko yA padArtha ko svIkAra krnaa| samavAyAMgasUtra meM bhI sthAnAMgasUtra kI zailI meM saMkhyA ke krama se vastuoM kI vyavasthita paribhASAe~ haiN| sau taka paribhASita karane ke bAda do sau, tIna sau isa krama se hajAra taka viSayoM kA varNana kiyA hai aura saMkhyA baDhate vaDhate koTi taka calI gaI hai| aMta meM dvAdazAMga gaNipiTaka kA saMkSipta paricaya aura tresaTha zalAkA puruSoM ke nAma, mAtA-pitA, janma, nagara, dIkSA-sthAna Adi kA varNana kiyA gayA hai| Elaboration--Samvaya is proper and authentic substantiation of things like jiva (being). Samashraya means to accept things or forms perceived through samyak jnana (right knowledge). 5 zrutajJAna ( 407 ) 555555555555 For Private Shrut-Jnana Personal Use Only 66666666 65555555555555555555

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Fu Mao Bu Bu Bu Jin Jin Jin %Si Ta Si Ye Zhan Di Jin Jin Huo Huo Huo Huo Huo In Samvayang Sutra also, like Sthanang Sutra, there are proper definitions of things in the same number-dependent style. After 4 arriving at 100 it proceeds in hundreds--200, 300, 400, and so on up 4 to 1,000--then in thousands and so on up to a crore or ten million. Si At the end is given brief description of the twelve Angas along with the bio-data, like names, names of parents, dates of birth, etc., of the sixty three shalaka purush (epochal personages). Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (5) vyAkhyAprajJaptisUtra paricaya 5. VYAKHYAPRAJNAPTI SUTRA 87 : se kiM taM vivAhe? vivAhe NaM jIvA viAhijjaMti, ajIvA viAhijjaMti, jIvAjIvA viAhijjaMti, sasamae viAhijjaMti, parasamae viAhijjati sasamaya-parasamae viAhijjaMti, loeka viAhijjati, aloe viAhijjati loyAloe viaahijjti| vivAhassa NaM parittA vAyaNA, saMkhijjA aNuogadArA, saMkhijjA veDhA, saMkhijjA, __ silogA, saMkhijjAo nijjuttIo, saMkhijjAo saMgahaNIo, saMkhijjAo pddivttiio| se NaM aMgaThThayAe paMcame aMge, ege suakhaMdhe, ege sAirege ajjhayaNasae, dasa uddesagasahassAiM, dasa samuddesagasahassAiM, chattIsaM vAgaraNasahassAiM, do lakkhA aTThAsII payasahassAiM payaggeNaM saMkhijjA akkharA, aNaMtA gamA, aNaMtA pajjavA, parittA tasA aNaMtA thAvarA, sAsaya-kaDa-nibaddha-nikAiA jiNa-paNNattA bhAvA AghavijjaMti, pannavijjaMti, parUvijjaMti, daMsijjaMti, nidasijjaMti, uvdNsijjNti| se evaM AyA, evaM nAyA, evaM viNNAyA evaM caraNa-karaNaparUvaNA aaghvijji|| se taM vivaahe| artha-prazna-vyAkhyAprajJapti sUtra meM kyA varNana hai ? ___ uttara-vyAkhyAprajJapti meM jIvoM kI vyAkhyA hai, ajIvoM kI vyAkhyA hai, jIvAjIvoM kI vyAkhyA hai, svapakSa kI vyAkhyA hai, parapakSa kI vyAkhyA hai, svapakSa-parapakSa kI vyAkhyA hai, loka kI vyAkhyA hai, aloka kI vyAkhyA hai tathA lokAloka kI vyAkhyA hai| vyAkhyAprajJapti meM parimita vAcanAe~, saMkhyAta anuyogadvAra, saMkhyAta veDha, saMkhyAta zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~, tathA saMkhyAta pratipattiyA~ haiN| - Wan zrI nandIsUtra ( 408 ) Shri Nandisutras 9Bu Bu Bu Bu Bu Bu Ya %Sui Sui Sui Nan Lie %%%%%% % %% % % % 9555Duan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FS$ 5Ting Ting Ting Ting Ting Ting Ting % Ting Ting Ting Ting Ting Wan 55555555555555555

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% %% % %% % %Sui Nan %%%%%%Xin Fa Ming Xian Yu S % %%Jin Guo Chang Bu Bu Bu Bu Jin % %% CHEREHELEHEELELEEEEEEEEEEEEEEEEEEEEEEEEEEEEO + aMga krama kI gaNanA se yaha pA~cavaoN aMga hai| isameM eka zrutaskandha, eka sau se adhika hai adhyayana, dasa hajAra uddezana kAla, dasa hajAra samuddezana kAla aura chattIsa hajAra praznottara ke haiN| isakA pada parimANa do lAkha aTThAsI hajAra padAgra haiN| isameM saMkhyAta akSara, ananta gama aura ananta paryAya haiN| isameM zAzvata, kRta, nibaddha, va nikAcita dvArA siddha jina-praNIta * bhAvoM kA AkhyAna hai, prarUpaNa hai, darzana hai, nidarzana hai tathA upadarzana hai| __isakA adhyayana karane vAlA isameM tallIna ho jJAtA evaM vijJAtA ho jAtA hai| aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| yaha vyAkhyAprajJapti sUtra kA varNana hai| ___87.Question-What is this Vyakhyaprajnapti? Answer-In Vyakhyaprajnapti the jiva (being) has been defined, the ajiva (non-being or matter) has been defined, the jivaajiva (being and matter) has been defined, sva-mat or Jain principles have been defined, par-mat or principles of other 4 schools have been defined, sva-par-mat or principles of both these i have been defined, lok (inhabited space) has been defined, alok - (un-inhabited space or the space beyond) has been defined, and CE 5 lokalok (inhabited and un-inhabited space) has be n defined. Vyakhyaprajnapti has limited vachana (readings, lessons, $compilations, editions). It has countable Anuyogadvar, 5 5 countable Verses, countable couplets, countable niryukti + (parsing), countable sangrahanis, and countable pratipattis. . This Vyakhyaprajnapti is fifth among the Angas. It has one of + shrutskandha (part), more than 100 chapters, 10,000 uddeshan kaal, 10,000 samuddeshan kaal and 36,000 question answers. Measured in pad (sentence units) it has two hundred eighty 5 eight thousand pad. It has countable alphabets, infinite gum Wan (meanings) and infinite paryaya (variations). It has descriptions of limited number of mobile beings, and infinite immobile beings. Established with the help of shashvat (eternal or 55 Wan fundamental), krit (created or experimented) and natural + i evidences, the tenets of the Jina have been stated (akhyayita), propagated (prajnapit), detailed (prarupit), explained (with the LC 5 help of metaphors) (darshit), clarified (with the help of 4 %%%%% % Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhu Bu Bu Bu Bu Bu Bu Sui 5Sui Sui Nan % Sui Nan Bao Bao Ya Ya Ya Ya Ya %%%%% zrutajJAna ( 409 ) Shrut-Jnana 5 655555555555 555555555550

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5 examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). It has been presented in such charan-karan style that if a 4 person is engrossed in its studies, he becomes a scholar and an OM expert of the subject. This concludes the description of Vyakhyaprajnapti. vivecana-vyAkhyAprajJaptisUtra kA prasiddha nAma bhagavatIsUtra hai| isameM 41 zataka haiN| 1 se 8, 12 se 14 tathA 18 se 20 ina caudaha zatakoM meM dasa-dasa uddezaka haiM, 15veM zataka meM uddezaka + nahIM hai, aura zeSa zatakoM meM nyUnAdhika uddezaka haiN| sUtroM kI saMkhyA 867 hai| bhagavatIsUtra kI vivecana zailI praznottarapradhAna hai| adhikatara saMvAda bhagavAna mahAvIra aura gaNadhara gautama svAmI ke bIca haiM kintu anya aneka saMvAda katipaya' zrAvaka-zrAvikAoM, sAdhuoM dvArA parivrAjaka, saMnyAsiyoM, devatAoM, indroM, zrAvakoM Adi ke bIca bhI haiN| __vartamAna meM upalabdha anya sabhI sUtroM se bhagavatIsUtra vizAlakAya tathA vahuvidha viSayoM kA OM durUha Agama hai| isameM paNNavaNA, jIvAbhigama, aupapAtika, rAjapraznIya, Avazyaka, nandI aura jambadvIpaprajJapti sUtroM ke ullekha tathA uddharaNa milate haiN| isase yaha anumAna lagAyA jA sakatA hai * ki isakA saMkalana bahuta bAda meM huA hai| isameM saiddhAntika, aitihAsika, dravyAnuyoga, caraNa-karaNAnuyoga jaise viSayoM ke vistAra ke atirikta aneka aise viSaya bhI carcita haiM jinheM samajhanA sAmAnyatayA durUha hai| Elaboration--The popular name of Vyakhyaprajnapti is 45 Bhagavati Sutra. It has 41 shataks (100 verses). In the fourteen 4 shataks numbering 1 to 8, 12 to 14, and 18 to 20 there are 10 4 uddeshaks each. In the 15th shatak there is no uddeshak. In the remaining shataks the number of uddeshaks is inconsistent. The total number of sutras is 867, The elaborations in Bhagavati Sutra are in question-answer style. Majority of dialogues are between Bhagavan Mahavir and Ganadhar Gautam, however, there are many other dialogues between shravaks, 4 shravikas, ascetics, parivrajaks, sanyasis, gods, Indras, etc. Among the extant sutras, Bhagavati Sutra is the most 5 voluminous. It includes a variety of subjects and is difficult to 5 4 understand. It contains references of and excerpts from numerous 4 4 scriptures including Pannavana, Jivabhigam, Aupapatik, i 69Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le $ $$$$$ $ OM zrI nandIsUtra ( 410 ) Shri Nandisutra 55555555555555555550 U

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HEELEAEEEEEEEEEEEEEEEEEEphaphaphaphaphaphaphaphaphapha E O Rajprashniya, Avashyak, Nandi, and Jambudveepprajnapti. This y indicates that it is a compilation of a comparatively later period. ___Besides discussions on philosophy, history, metaphysics, discipline and conduct, it also contains a variety of other subjects that are 45 generally found abstract and difficult to understand. (6) jJAtAdharmakathAsUtra paricaya 6. JNATADHARMAKATHA SUTRA 88 : se kiM taM nAyAdhammakahAo? nAyAdhammakahAsu NaM nAyANaM nagarAiM, ujjANAiM ceiyAiM, vaNasaMDAiM, samosaraNAiM, rAyANo, ammApiyaro, dhammAyariyA, dhammakahAo, ihaloiya-paraloiyA iDDivisesA, bhogapariccAyA, pavvajjAo, pariAyA, suapariggahA, tavovahANAiM, saMlehaNAo, OM bhattapaccakkhANAiM, pAovagamaNAI, devalogagamaNAI, sukulapaccAyAio, puNabohilAbhA, ma aMtakiriyAo a aaghvijjti| dasa dhammakahANaM vaggA, tattha NaM egamegAe dhamma-kahAe paMca-paMca akkhAiAsayAiM, ma egamegAe akkhAiAe paMca-paMcauvakkhAiAsayAI, egamegAe utkhAiAe paMca-paMca hai akkhAiyA-uvakkhAiAsayAI, evameva sapuvvAvareNaM aTuTThAo kahANagakoDIo havaMti jatti smkkhaayN| nAyAdhammakahANaM parittA vAyaNA, saMkhijjA aNuogadArA, saMkhijjA veDhA, saMkhijjA silogA, saMkhijjAo nijuttIo, saMkhijjAo saMgahaNIo, saMkhejjAo pddivttiio|| se NaM aMgaThThayAe chaThe aMge, do suakhaMdhA, eguNavIsaM ajjhayaNA, eguNavIsaM OM uddesaNakAlA, eguNavIsaM samuddesaNakAlA, saMkhejjA payasahassA payaggeNaM saMkhejjAka akkharA, aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDaWan nibaddha-nikAiA, jiNapaNNattA bhAvA AghavijjaMti, pannavijjaMti, parUvijaMti, , daMsijjaMti, nidaMsijjaMti, uvdNsijjNti| , se evaM AyA, evaM nAyA, evaM viNNAyA, evaM caraNa-karaNaparUvaNA aaghvijji| se taM naayaadhmmkhaao| artha-prazna-yaha jJAtAdharmakathA kyA hai ? Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Qiao Le Chang Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ling %%%%%%%%%Bu Bu Ya Ya Ya Ya %%%%%%%%De zrutajJAna ( 411 ) Shrut.Jnana 4 OMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOM

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EUR45 46 46 46 46 46 VE VE VE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE rAjA, uttara - jJAtAdharmakathA sUtra meM nagaroM, udyAnoM, caityoM, vanakhaNDoM, samavasaraNoM, mAtA-pitA, dharmAcArya, dharmakathA, ihaloka - paraloka kI Rddhi vizeSa, bhoga parityAga, dIkSA, paryAya, zruta adhyayana, tapa-upadhAna, saMlekhanA, bhakta pratyAkhyAna, pAdopagamana, devalokagamana, meM janma, punaH bodhi lAbha aura antaHkriyA Adi viSayoM kA varNana hai / acche kula 1 5 F F F 45 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55955 5 5 5 5 5 55 5959 Wan Wan dharmakathAMga meM dasa varga haiM jinameM eka-eka dharmakathA meM pA~ca-pA~ca sau AkhyAyikAe~ haiM, eka-eka AkhyAyikA meM pA~ca-pA~ca sau upa-AkhyAyikAe~ haiM aura eka-eka upAkhyAyikA ke pA~ca-pA~ca sau AkhyAyikA - upaAkhyAyikAe~ haiM / isa prakAra pUrvApara saba milakara sAr3he tIna karor3a kathAnaka haiM / aisA kahA gayA hai| phra jJAtAdharmakathA meM parimita vAcanA, saMkhyAta anuyogadvAra, saMkhyAta veDha, saMkhyAta zloka, saMkhyAta, niryuktiyA~, saMkhyAta saMgrahaNiyA~ tathA saMkhyAta pratipattiyA~ haiM / aMgArtha kI apekSA meM yaha chaThA aMga hai| isameM do zrutaskandha, 19 adhyayana, 19 uddezana kAla, tathA 19 samuddezana kAla haiN| isakA pada parimANa saMkhyAta sahasra padAgra haiN| isameM saMkhyAta akSara, ananta gama, ananta paryAya, parimita trasa va ananta sthAvara haiN| isameM zAzvata, kRta, nibaddha va nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai tathA upadarzana hai| isakA adhyayana karane vAlA isase ekAtma ho jAne para jJAtA evaM vijJAtA ho jAtA aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| yaha jJAtAdharmakathAsUtra kA varNana hai| 88. Question - What is this Jnatadharmakatha Sutra ? Answer-In Jnatadharmakatha Sutra topics like cities, gardens, chaityas, forests, samavasarans, kings, parents, religious leaders, religious tales, special powers acquired during this birth and others, renouncing mundane indulgences, initiation, modes or variations, study of shrut, observation of Wan If austerities, ultimate vow, bhakt pratyakhyan, paadopagaman, reincarnation as god, rebirth in a good clan, regaining of 5 enlightenment, and last rites, etc. have been discussed. In Dharmakathang there are 10 vargs having one story and five hundred akhyayikas (side stories) each. Each of these akhyayikas have five hundred sub-akhyayikas and each of these zrI nandI sUtra ( 412 ) Shri Nandisutra phaphaphaphaphaphapha 555 55 55555 5 55 5 5 555595555 @ Wan Wan Wan

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<5 5 5 5 5 5 5 5 5 5 5 5 6 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 Chu Wan Wan sub-akhyayikas have five hundred akhyayika-sub-akhyayikas. This way, adding up all these the total number of stories in this work is said to be 3.5 crore ( 35 million). Jnatadharmakatha Sutra has limited vachana (readings, lessons, compilations, editions ). It has countable Anuyogadvar, countable verses, countable couplets, countable niryukti (parsing), countable sangrahanis, and countable pratipattis. This Jnatadharmakatha Sutra is sixth among the Angas. It has two shrutskandha (parts), 19 chapters, 19 uddeshan kaal, 19 samuddeshan kaal. Measured in pad ( sentence units) it has Wan countable thousand pad. It has countable alphabets, infinite gam (meanings) and infinite paryaya (variations). It has Wan 5 propagated (prajnapit), detailed (prarupit), explained (with the 556 descriptions of limited number of mobile beings, and infinite immobile beings. Established with the help of shashvat (eternal or fundamental), krit (created or experimented) and natural 5 help of metaphors) (darshit), clarified (with the help of phra examples) (nidarshit), and simplified (with the help of discourse style ) ( upadarshit). Wan evidences, the tenets of the Jina have been stated (akhyayita), It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Jnatadharmakatha Sutra. vivecana - jJAtAdharmakathA kA bhAvArtha hai - jo jJAta hai athavA jo jJAtA dvArA diyA gayA hai use udAharaNa rUpa meM prastuta kara dharma kI prarUpaNA karanA / isameM itihAsa, dRSTAnta, udAharaNa ye sabhI sammilita haiM ataH ise isa prakAra paribhASita kara sakate haiM- jo itihAsa, udAharaNa, dharmakathAoM Wan va dRSTAntoM se bharA ho aura jise paDhane yA sunane se adhyetA va zrotA kA jIvana dharma kI ora 5 prerita ho sake vaha jJAtAdharmakathA hai / isake pahale zrutaskandha meM 19 adhyayana haiN| dUsare zrutaskandha meM 10 varga haiM aura pratyeka varga 5 meM kaI adhyayana haiM / pratyeka adhyayana meM eka kathA hai aura kathA ke anta meM usa kathA kA dRSTAnta meM nihita zikSAoM kA ullekha hai / kathAoM meM pAtroM ke jIvana, unake AvAsa unakI saskRti 5 zrutajJAna ( 413 ) F F IN IF IF 55 5 5 5 55 5 Shrut-Jnana 0 5 5 5 55 #S IN 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 46 47

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$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting %Le Zhong Ting Zhu Ting Zhu Ting Hao Lan Qi Duan De Lao Wu Sui Sui De 555555555%%%%%$ * Adi kA manorama varNana hai| prANI kisa prakAra kumArgagAmI banate haiM aura kisa prakAra punaH sumArga hai kI preraNA pA dharma ArAdhanA meM saMlagna ho Atmika vikAsa kI ora agrasara ho jAte haiM-ye sabhI 5 bAteM rocaka zailI meM varNita haiN| ke jJAtAdharmakathA meM bhagavAna mahAvIrakAlIna, ariSTanemikAlIna tathA parzvanAthakAlIna kathAnaka OM haiN| bhagavAna mallInAtha kI jIvana gAthA tathA draupadI ke pUrvajanma kI gAthA bhI sammilita hai| dUsare OM zrutaskandha meM bhagavAna pArzvanAtha ke zAsana kI katipaya zramaNiyoM ke devagati prApta karane ke vivaraNa diye gae haiN| yaha samasta sAmagrI ise jitanA rocaka banAtI hai utanA hI preraNAspada bhii| Elaboration-The simple meaning of Jnatadharmakatha is--to 4 present with the help of examples that which is known or that which 45 has been given by the knower for the specific purpose of propagation 41 of religion. This includes history, incidents, examples and other #narrative styles. Therefore this can also be defined as--that which includes history, examples, religious stories, and incidents, and the 4. reading or listening of which inspires one towards religion is called 4 Jnatadharmakatha. 4 Its first part has 19 chapters. The second has 10 sections and 4 Hi every section has numerous chapters. Every chapter has one story and at the end of the story is given the lessons contained in the story. There is interesting description of the lives of the characters in the Wan story, their residences, their culture and other details. How a being drifts towards immorality and how, having been inspired towards morality, indulges in spiritual practices and progresses on the path of 9 5 spiritual development. All these things have been discussed in 4 41 eloquent style. 5 In Jnatadharmakatha Sutra are included stories from the period of Bhagavan Mahavir, Arishtanemi, and Parshvanath. The story of the life of Bhagavan Mallinath and that of the earlier births of Draupadi have also been given. In the second shrutskandha are given the details about some shramanis of Bhagavan Parshvanath's order 55 reincarnating as goddesses. All this makes it interesting as well as Finspiring reading. 45 Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra $$$$$%%%%% ( 414 ) Shri Nandisutra %%%%%%%%%%%%Sui Bao Bao Wan Sui Sui Sui Sui Sui Bao Bao Zhong

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NarraPIERRIHIPIECIFICENTERPRETICLELIELELE LELE LELELECCICE ) ) ) ) ) ) ) ) ) ) ) Wan ) ) ) ) ) ) (7) upAsakadazAMga sUtra paricaya 7. UPASAKADASHANG SUTRA 89 : se kiM taM uvAsagadasAo ? uvAsagadasAsu NaM samaNovAsayANaM nagarAI, ujjANANi, ceiyAI, vaNasaMDAiM, samosaraNAI, rAyANo, ammApiyaro, dhammAyariyA, dhammakahAo, ihaloia-paraloiA hai + iDivisesA, bhogapariccAyA, pavvajjAo, pariyAgA, suapariggahA, tavovahANAI, sIlavvaya-guNa-veramaNa-paccakkhANa-posahovavAsa-paDivajjaNayA, paDimAo, uvasaggA, ma saMlehaNAo, bhattapaccakkhANAI, pAovagamaNAI, devalogagamaNAI, sukulapaccAyAIo, puNabohilAbhA, antakiriAo a aaghvijjti| uvAsagadasAsu parittA vAyaNA, saMkhejjA aNuogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuttIo, saMkhejjAo pddivttiio| se NaM aMgaThThayAe sattame aMge, ege suakkhaMdhe, dasa ajjhayaNA, dasa uddesaNakAlA, Wan dasa samuddesaNakAlA, saMkhejjA payasahassA payaggeNaM, saMkhejjA akkharA, aNaMtA gamA, aNaMtA pajjavA parittA tasA, aNaMtA thAvarA, sAsaya-kaDa-nibaddha-nikAiA ma jiNa-paNNattA bhAvA Aghavijjati, pannavijaMti, parUvijjaMti, daMsijjaMti, nidasijjaMti, uvdNsijjti| se evaM AyA, evaM nAyA, evaM vinnAyA, evaM caraNa-karaNaparUvaNA aaghvijji| se taM uvaasgdsaao| artha-prazna-upAsakadazA sUtra meM kyA hai? uttara-upAsakadazA meM zramaNopAsakoM ke nagara, udyAna, caitya, vanakhaNDa, samavasaraNa, rAjA, mAtA-pitA, dharmAcArya, dharmakathA, ihaloka-paraloka kI Rddhi vizeSa, bhoga-parityAga, OM pravrajyA, tapa-upadhAna, zIla-vrata, guNa-vrata, viramaNa-vrata, pratyAkhyAna, pauSadhopavAsa dhAraNa, pratimA, upasarga, saMlekhanA, bhakta-pratyAkhyAna, pAdopagamana, devaloka-gamana, zreSTha kula meM Wan utpatti, punaHbodhi prApti, tathA antaHkriyA Adi viSayoM kA varNana hai| upAsakadazA kI parimita vAcanAe~, saMkhyAta anuyogadvAra, saMkhyAta veDhA, saMkhyAta // + zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~ tathA saMkhyAta pratipattiyA~ haiN| Wan aMgArtha kI apekSA se yaha sAtavaoN aMga hai| isameM eka zrutaskandha hai, dasa adhyayana, dasa E uddezana kAla aura dasa samuddezana kAla haiN| isakA pada parimANa saMkhyAta sahasra padAgra hai| $55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ) Wan // zrutajJAna O 5 ( 415 ) Shrut-JnanaWan 955555555555555555550

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0555555555546 55555555555555555555555555555555555555555556 isameM saMkhyAta akSara, ananta gama, ananta paryAya, parimita trasa aura ananta sthAvara haiN| isameM zAzvata, kRta, nibaddha aura nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prajJAna hai, prarUpaNa hai, darzana hai, nidarzana hai aura upadarzana hai| 46 46 45 45 46 46 LE LE LE LE LE LE LE LE LE LE LE LE LE LE kita bahan isakA adhyayana karane vAlA isameM ekAtma rUpa hokara jJAtA aura vijJAtA bana jAtA hai aisI varaNa-karaNa rUpa prarUpaNA kI gaI hai| yaha upAsaka dazAMgasUtra kA varNana hai| 89. Question-What is this Upasakadashang Sutra? 5 Answer-In Upasakadashang Sutra topics like cities, gardens, chaityas, forests, samavasarans, kings, parents, religious leaders, religious tales, special powers acquired during Wan this birth and others, renouncing mundane indulgences, initiation, modes or variations, study of shrut, observation of austerities, vows of modesty and virtues, vows of limitations, vows of critical review, partial-ascetic vows with fasting, accepting pratima, afflictions, ultimate vow, bhakt pratyakhyan, paadopagaman, reincarnation as god, rebirth in a good clan, regaining of enlightenment, and last rites, etc. related to shramanopasaks (the worshippers of ascetics; another term for shravaks) have been discussed. Upasakadashang Sutra has limited vachana (readings, lessons, compilations, editions). It has countable anuyogadvar, countable verses, countable couplets, countable niryukti (parsing), countable sangrahanis, and countable pratipattis. This Upasakadashang Sutra is seventh among the Angas. It has one shrutskandha (part), 10 chapters, 10 uddeshan kaal, 10 samuddeshan kaal. Measured in pad (sentence units) it has countable thousand pad. It has countable alphabets, infinite gum (meanings) and infinite paryaya (variations). It has descriptions of limited number of mobile beings, and infinite immobile beings. Established with the help of shashvat (eternal or fundamental), krit (created or experimented) and natural evidences, the tenets of the Jina have been stated (akhyayit), propagated (prajnapit), detailed (prarupit), explained (with the 5 zrI nandIsUtra ( 416 ) 55555555555555555555555555555555 Shri Nandisutra 44 444 46 5555555555555555555

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65 JE LE UC LC ICICLE VE VELE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE help of metaphors) (darshit), clarified (with the help of examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Upasakadashang Sutra. vivecana - upAsakadazAMga sUtra meM zramaNa bhagavAna mahAvIra ke dasa viziSTa zrAvakoM ke jIvana vRttAnta haiM | isake dasa adhyayanoM meM pratyeka meM eka-eka zrAvaka ke laukika tathA lokottara vaibhava kA varNana hai| sAtha hI zrAvaka ke aNuvrata aura zikSAvratoM kA svarUpa bhI batAyA hai| isameM bhagavAna mahAvIra ke ve viziSTa zrAvaka hI sammilita haiM jinake jIvana va sAdhanA meM anokhA sAmya bhAva hai| sabhI zrAvaka atula vaibhava - sampanna the tathA rAjA va prajA ke priya the| sabhI ke pAsa pA~ca sau hala meM jotI jA sake itanI bhUmi thii| gauvaMza ke atirikta anya koI pazudhana nahIM thaa| ye dasoM hI bhagavAna mahAvIra ke prathama upadeza se prabhAvita ho bAraha vratadhArI zrAvaka bane the| vrata dhAraNa ke pazcAt pandrahaveM varSa meM gRhasthAzrama kI gatividhiyoM se mukta ho pauSadhazAlA meM ArAdhanArata ho gae the| kucha mAsa bItane para 11 pratimAe~ dhAraNa kara unakI ArAdhanA meM saMlagna ho gae the| ina sabhI ne eka-eka mAsa kI saMlekhanA kara deha tyAgI aura sabhI prathama devaloka meM utpanna hue| ye sabhI cAra palyopama kI Ayu pUrNa kara mahAvideha kSetra meM janma leMge aura siddha bneNge| Elaboration-Upasakadashang Sutra contains the life stories of ten special shravak disciples of Bhagavan Mahavir. Each of its ten chapters has the details of the mundane and divine grandeur of one of these shravaks. Also included are the discussions about the anuvrats and shikshavrats (supporting vows of spiritual discipline). phra This work is confined to only those shravaks of Bhagavan Mahavir who had uncanny similarities both in terms of their lives as well as spiritual practices. They all were enormously wealthy and much liked by the kings as well as masses. They all had large tracts of land that could be tilled only with the help of five hundred ploughs. The only cattle or animals they owned belonged to the bovine family. All these ten individuals were impressed by the first discourse of Bhagavan Mahavir and became shravaks with 12 vows. Fifteen years after this, they retired from household responsibilities and commenced their spiritual practices in paushadhashala (a dwelling zrutajJAna ( 417 ) Shrut-Jnana e 45 46 45 46 ! ! ! !5 5 5 ! !6 5 5 5 5 6 5 F S S S S 4 5 6 5 5 5 5 5 5 5 5 5,45 Wan phra Wan 5555555 5 5 5 5 5 5 55 55 595555EUR Wan

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LLC VS LE LE LE LE LE LE LE LLE LE CUIS LE LE 554644 specially used during partial ascetic vows in comparative isolation). A few months later they accepted the 11 pratimas (stages of renunciation meant for a shravak) and continued higher spiritual practices. They all passed away after an ultimate vow of one month and reincarnated in the first dimension of gods. After a life-span of 4 palyopams they all will reincarnate in Mahavideh area and get liberated. duration completing Rs55555555555@ 90 : se ki taM aMtagaDadasAo ? aMtagaDadasAsu NaM aMtagaDANaM nagarAI, ujjANAI, ceiAI, vaNasaMDAI, samosaraNAI, rAyANI, ammA-piyaro, dhammAyariyA, dhammakahAo, ihaloia - paraloiA iDDhivisesA, bhogapariccAyA, pavvajjAo, pariAgA, suapariggahA, tavovahANAI saMlehaNAo, bhattapaccakkhANAI, pAovagamaNAiM aMtakiriAo Aghavijjati / aMtagaDadasAsu NaM parittA vAyaNA, saMkhijjA aNuogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuttIo, saMkhejjAo saMgahaNIo, saMkhejjAo pddivttiio| (8) antakRddazAMga sUtra paricaya 8. ANTAKRIDDASHANG SUTRA zrI nandI sUtra seNaM aMgaTTayAe aTTame aMge, ege suakkhaMdhe aTTha vaggA, aTTha uddesaNakAlA, aTTha samuddesaNakAlA saMkhejjA payasahassA payaggeNaM, saMkhejjA akkharA, aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDa - nibaddha -nikAiA jiNapaNNattA bhAvA AghavijjaMti, pannavijjaMti, parUvijjaMti, daMsijjaMti, nidaMsijjaMti, uvadaMsijjati / se evaM AyA, evaM nAyA, evaM vinnAyA, evaM caraNa-karaNaparUvaNA Aghavijjai / settaM aNtgdddsaao| artha - prazna - aMtakRddazA sUtra meM kyA hai ? dharmakathA, adhyayana, viSayoM kA varNana hai| uttara-antakRddazA meM antakRtoM (punarjanma ke kAraNa bhUta karmarUpa bIja kA anta karane vAle) ke nagara, udyAna, caitya, vanakhaNDa, samavasaraNa, rAjA, mAtA-pitA, dharmAcArya, ihaloka va paraloka kI Rddhi vizeSa bhoga-parityAga, pravrajyA, paryAya, zrutatapa-upadhAna, saMlekhanga, bhakta-pratyAkhyAna, pAdopagamana tathA antaHkriyA Adi @***** ( 418 555556 Shri Nandisutra

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PANEE 90 % PAR AANA RELEHELPENERARRELELENCE BACREE . . ASSES555555555555' E antakaddazA meM parimita vAcanAe~, saMkhyAta anuyogadvAra, saMkhyAta veDhA, saMkhyAta + zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~ tathA saMkhyAta pratipattiyA~ haiN| F aMgArtha se vaha AThavA~ aMga hai| isameM eka zrutaskandha, ATha varga, ATha uddezana kAla aura ATha samuddezana kAla haiN| isakA pada parimANa saMkhyAta sahasra padAgra hai| isameM saMkhyAta OM akSara, ananta gama, ananta paryAya, parimita trasa aura ananta sthAvara haiN| isameM zAzvata, kRta-nibaddha va nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai tathA upadarzana hai| - isakA adhyayana karane vAlA isase ekAtmabhAva hokara jJAtA evaM vijJAtA ho jAtA hai aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| # yaha antakRddazA sUtra kA varNana hai| 90. Question-What is this Antakriddashang Sutra? Answer-In Antakriddashang Sutra topics like cities, si gardens, chaityas, forests, samavasarans, kings, parents, religious leaders, religious tales, special powers acquired during this birth and others, renouncing mundane indulgences, 5 initiation, modes or variations, study of shrut, observation of Hausterities, ultimate vow, bhakt pratyakhyan, paadopagaman, and last rites, etc. related to the antakrits (those who have destroyed the seed-like karmas that are the cause of rebirths) have been discussed. 4 Antakriddashang Sutra has limited vachana (readings, lessons, compilations, editions). It has countable anuyogadvar, countable Verses, countable couplets, countable niryukti 5 (parsing), countable sangrahanis, and countable pratipattis. This Antakriddashang Sutra is eighth among the Angas. It Is has one shrutskandha (part), 8 vargas (sections), 8 uddeshan kaal, 8 samuddeshan kaal. Measured in pad (sentence units) it has countable thousand pad. It has countable alphabets, infinite hi gum (meanings) and infinite paryaya (variations). It has descriptions of limited number of mobile beings, and infinite 5 immobile beings. Established with the help of shashvat (eternal TT55555ARTISTSTY5555 sama455555555555555555555555555555555555555555555 5 55555 zrutajJAna 5 ( 419 ) Shrut-Jnana Zhong Sui Sui Sui Jin Jin Jin Jin Ye Di Sui Sui Ji Qi Gen Zong Zong Zong Zong %%%%

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& & & 4 5 6 5 5 5 5 5 5 5 5 5 5 5 5 5 5 ! ! ! ! ! 6 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 LELELELELE or fundamental), krit (created or experimented) and natural evidences, the tenets of the Jina have been stated (akhyayit), propagated (prajnapit), detailed (praruput ), explained (with the help of metaphors) (darshit), clarified (with the help of examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LC, UE LE It has been presented in such charan-karan style that if person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Antakriddashang Sutra. vivecana - antakRddazA sUtra meM isake nAma ke anurUpa aisI mahAna AtmAoM ke jIvana kA itivRtta saMkalita hai jinhoMne saMyama tapa kI kaThora ArAdhanA karate hue jIvana ke antima kSaNoM ! taka sabhI karmoM kA kSaya kara diyA aura kevalajJAna prApta hote hI siddha gati prApta kara lI / aisI AtmAe~ usI bhava meM caudahaveM guNasthAna para pahu~ca tatkAla nirvANa prApta kara letI haiN| upadeza nhiiN| de paatiiN| isa kAraNa unheM antakRt kevalI bhI kahate haiM / isake prathama paoNca vargoM meM bhagavAna ariSTanemi ke zAsanakAla ke antakRta kevaliyoM ke varNana haiM tathA paravartI tIna vargoM meM bhagavAna mahAvIra ke zAsanakAla ke antakRta kevalI varNita haiM / sampUrNa sUtra meM 90 mahAn AtmAoM ke jIvanavRtta haiM / Elaboration-As the name indicates, Antakriddashang Sutra has compilation of the stories of life of those great souls who indulged in harsh practices of discipline and austerities and, by the last moments of their life, destroyed all the karmas to get liberated immediately after acquiring Kewal-jnana. Such souls reach the fourteenth Gunasthan during the same life and at once attain nirvana. They do not give any discourse, that is why they are also called antakrit Kewali. 5 5 zrI nandIsUtra The first five vargas of this work are devoted to the antakrit Kewalls belonging to the period of influence of Bhagavan Arishtanemi. The last three vargas are devoted to the antakrit Kewalis belonging to the period of influence of Bhagavan Mahavir. The stories of life of 90 such great souls are included in this work. 657 ( 420 ) Wan Wan 5 zrI Shri Nandisutra

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49Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhou Le Le AALENERE MERELETELELELELEEEEEEEEEEEEEEEEEEEEEEEEEELE (9) anuttaraupapAtikadazA sUtra paricaya 9. ANUTTARAUPAPATIKDASHA SUTRA 91 : se kiM taM aNuttarovavAiadasAo ? aNuttarovavAiadasAsu NaM aNuttarovavAiANaM nagarAI, ujjANAiM, ceiAI, vaNasaMDAI, samosaraNAI, rAyANo, ammApiyaro, dhammAyariA, dhammakahAo, ihaloia-paraloiA iDDhivisesA, bhogapariccAgA, pavvajjAo, pariAgA, suapariggahA tavovahANAiM, paDimAo, uvasaggA, saMlehaNAo bhattapaccakkhANAI, pAovagamaNAI, aNuttarovavAiyatte uvavattI, sukulapaccAyAIo, puNabohilAbhA, aMtakiriyAo aaghvijNti| ___ aNuttarovavAia dasAsu NaM parittA vAyaNA, saMkhejjA aNuogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuttIo, saMkhejjAo saMgahaNIo saMkhejjAo pddivttiio| se NaM aMgaTTayAe navame aMge, ege suakhaMdhe tiNNi vaggA, tiNNi uddesaNakAlA tiNNi samuddesaNakAlA, saMkhejjAiM payasahassAiM payaggeNaM, saMkhejjA akkharA, aNaMta gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDa-nibaddha-nikAi jiNapaNNattA bhAvA AghavijjaMti, pannavijjaMti, parUvijjaMti, daMsijjaMti, nidaMsijjatika uvdNsijjNti| se evaM AyA, evaM nAyA, evaM vinnAyA, evaM caraNa-karaNaparUvaNA aaghvijji| se taM annuttrovvaaiadsaao| artha-prazna-anuttaraupapAtika dazA meM kyA hai ? uttara-anuttaraupapAtikadazA sUtra meM anuttaraupapAtikoM (dIkSA lekara sampUrNa karmakSaya ke abhAva meM anuttara vimAnoM meM janma lene vAlI AtmAoM) ke nagara, udyAna, caitya, vanakhaNDa samavasaraNa, rAjA, mAtA-pitA, dharmAcArya, dharmakathA, ihaloka va paraloka kI Rddhi vizeSa bhoga-parityAga, pravrajyA, paryAya, zruta-adhyayana, tapa-upadhAna, pratimA, upasarga, saMlekhanA bhakta-pratyAkhyAna, pAdopagamana, anuttara vimAna meM janma, punaH zreSTha kula meM janma, puna bodhi-lAbha tathA antaHkriyA Adi viSayoM kA varNana hai| ___ anuttaraupapAtika dazA meM parimita vAcanAe~, saMkhyAta anuyogadvAra, saMkhyAta veDhA ma saMkhyAta zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~ tathA saMkhyAta pratipattiyA~ haiN| ( 421 ) Shrut-Jnanas FS5555$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F zrutajJAna

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFF 0555555555555555555555555550 ma aMgoM kI dRSTi se yaha navA~ aMga hai| isameM eka zrutaskandha, tIna varga, tIna uddezana kAla tathA tIna samuddezana kAla haiN| isakA pada parimANa saMkhyAta sahamna padAgra hai| isameM saMkhyAta hai + akSara, ananta gama, ananta paryAya, parimita trasa tathA ananta sthAvara haiN| isameM zAzvata, kRta, nibaddha va nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana OM hai, nidarzana hai, aura upadarzana hai| OM isakA adhyayana karane vAlA isase ekAtma ho jJAtA evaM vijJAtA ho jAtA hai| aisI ma caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| ___ yaha anuttaraupapAtikadazA sUtra kA varNana hai| 91. Question-What is this Anuttaraupapatik-dasha Sutra? Answer-In Anuttaraupapatik-dasha Sutra topics like 5 cities, gardens, chaityas, forests, samavasarans, kings, parents, i 91 religious leaders, religious tales, special powers acquired during this birth and others, renouncing mundane indulgences, initiation, modes or variations, study of shrut, observation of Fausterities, ultimate vow, bhakt pratyakhyan, paadopagaman,, 4 reincarnation in anuttar celestial vehicles, again rebirth in good + family, again getting enlightened, and last rites, etc. related to the Anuttaraupapatiks (those who could not completely destroy karmas after getting initiated and as a consequence Si reincarnated in the anuttar celestial vehicles) have been discussed. 55 Anuttaraupapatik-dasha Sutra has limited vachana fi (readings, lessons, compilations, editions). It has countable anuyogadvar, countable verses, countable couplets, countable niryukti (parsing), countable sangrahanis, and countable pratipattis. This Anuttaraupapatik-dasha Sutra is ninth among the 15 Angas. It has one shrutskandha (part), 3 vargas (sections), 3 Guddeshan kaal, 3 samuddeshan kaal. Measured in pad (sentence units) it has countable thousand pad. It has countable Halphabets, infinite gum. (meanings) and infinite paryaya 5(variations). It has descriptions of limited number of mobile si 9 beings, and infinite immobile beings. Established with the help zrI nandIsUtra ( 422 ) Shri Nandisutra Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu 5555555555555555555555559 4Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 15 LF

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LADI RE HERE ICELELAIEEEEEEEEEEEEEEE E COSSES555555555555555555555555555555555 5 of shashvat (eternal or fundamental), krit (created or 5 experimented) and natural evidences, the tenets of the Jina have been stated (akhyayit), propagated (prajnapit), detailed (prarupit), explained (with the help of metaphors) (darshit), clarified (with the help of examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Anuttaraupapatik-dasha Sutra. ____ vivecana-anuttara kA artha hai jisakA uttara na ho, usa jaisA dUsarA na ho arthAt srvshresstth| devalokoM meM 22 se 26veM devaloka taka meM rahe vimAnoM ko anuttara vimAna kahate haiN| jo ina vimAnoM meM utpanna hote haiM una devatAoM ko anuttaraupapAtika deva kahate haiN| isa sUtra meM aisI 33 mahAn AtmAoM ke jIvanavRtta haiM jo ina vimAnoM meM utpanna hue| ___anuttaraupapAtikadazAsUtra ke 3 varga haiN| pahale meM 10 adhyayana haiM, dUsare meM 13 aura tIsare meM 10 / inameM varNita 33 mahAn AtmAoM meM se 23 to mahArAja zreNika ke putra the| ina sabhI mahApuruSoM ne apane jIvanakAla meM utkRSTa Atma-sAdhanA kI jisake prabhAva se kevala eka bAra ke manuSya-janma prApta kara mokSa jAne kA mArga prazasta kara liyaa| inake mArmika jIvanavRtta ke atirikta isameM aneka prabhAvI sAdhanA paddhatiyoM ke varNana haiM-zruta adhyayana, tapazcaryA, pratimA dhAraNa, upasarga-sahana, aMtima saMlekhanA aadi| isameM sabhI udAharaNa preraNAdAyaka zailI meM nibaddha haiN| Elaboration-Anutiar means unique, that which is one of its kind, or the best. In the dimensions of gods the celestial vehicles u belonging to 22nd to 26th dimensions are called anuttar celestial & s vehicles. Those who are born in these vehicles are called the + Anuttaraupapatik gods. In this sutra are included 33 such souls that reincarnated in these vehicles. Anuttaraupapatik-dasha Sutra has three sections. First section S has 10 chapters, second has 13, and third also has 10. Of the 33 souls 55 described in this, 23 were the sons of king Shrenik. All these great men indulged in lofty spiritual practices during their life time. As a 55 result of this, they earned the karmas that will lead them to liberation just after one incarnation as human beings. Besides the 4 inspiring stories of their lives, included in this work are procedures of SEASTER5555555555555555HRSHES5555555555555555555 yyyyyy) jazrutajJAna (423 ) Shrut-Jnana Jin Ya Ya Ya Ya Ya $$%%%%%%%Qiong Bu Bu Bu Bu Bu Sui 5Sui Jiu Dang Lao Ku Deng 5Fen

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Sui Sui Ting Ting %%Sui Sui Sui Wai Huo Chang %%%%%%% %% %%% 46 many effective spiritual practices like--study of shrut, austerities, i Faccepting pratima, tolerating afflictions, ultimate vow, etc. All the 96 examples in this work are written in an inspiring style. (10) praznavyAkaraNasUtra paricaya 10. PRASHNAVYAKARAN SUTRA 92 : se kiM taM paNhAvAgaraNAiM ? paNhAvAgaraNesu NaM aThuttaraM pasiNa-sayaM, aThuttaraM pasiNApasiNa-sayaM, taM jahAaMguTTapasiNAI, bAhupasiNAI, adAgapasiNAI, anne vi vicittA vijjAisayA, + nAgasuvaNNehiM saddhiM divvA saMvAyA aaghvijjti| paNhAvAgaraNANaM parittA vAyaNA, saMkhejjA aNuogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuttIo, saMkhejjAo saMgahaNIo, saMkhejjAo pddivttiio|| se NaM aMgaThThayAe dasame aMge, ege suakkhaMdhe, paNayAlIsaM ajjhayaNA, paNayAlIsaM. OM uddesaNakAlA, paNayAlIsaM samuddesaNakAlA, saMkhejjAiM payasahassAiM payaggeNaM, saMkhejjA akkharA, aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDanibaddha-nikAiA, jiNa-pannattA bhAvA Aghavijjati pannavijjati, parUvijjati dasijjaMti, nidaMsijjaMti, uvdNsijjNti| se evaM AyA, evaM nAyA, evaM vinnAyA evaM caraNa-karaNaparUvaNA aaghvijji| se taM pnnhaavaagrnnaaii| artha-prazna-praznavyAkaraNa sUtra meM kyA hai ? uttara-praznavyAkaraNasUtra meM 108 prazna (-pUchane para jinake dvArA zubhAzubha saMbaMdhI ke samAdhAna mile), 108 aprazna (-jinake dvArA zubhAzubha saMbaMdhI uttara binA pUche hI mile), 108 praznAprazna (jinake dvArA zubhAzubha saMbaMdhI uttara pUchane para bhI mile aura binA pUche bhI svataH mile), jaise--aMguSTha prazna, Adarza prazna Adi haiN| isameM anya vicitra vidyAtizayoM kA + varNana bhI hai| nAga kumAroM aura suparNa kumAroM ke sAtha muniyoM ke divya saMvAda bhI die gae haiN| praznavyAkaraNasUtra meM parimita vAcanAe~ haiM, saMkhyAta anuyogadvAra, saMkhyAta veDhA, saMkhyAta zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~ tathA saMkhyAta pratipattiyA~ haiN| OM aMgoM kI gaNanA se yaha dasavA~ aMga hai| isameM eka zrutaskandha, 45 adhyayana, 45 uddezana kAla va 45 samuddezana kAla haiN| isakA pada parimANa saMkhyAta sahana padAgra hai| isameM 5 Ting Ting Ting Ting Ting Ting Ting s FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Suo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting zrI nandIsUtra ( 424) Shri Nandisutra $$$$$$%Suo $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$

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Vadow ROHM 46 45 455 456 4555556 55 55 55 55 55 55 Q.CLEVELESS WELE LE LENE LES ELE ELLE LEWE HUWELE LEWE SEELELE OM saMkhyAta akSara, ananta gama, ananta paryAya, parimita trasa tathA ananta sthAvara haiN| isameM + zAzvata, kRta, nibaddha va nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai aura upadarzana hai| ___ isakA adhyayana karane vAlA isase ekAtmabhAva hone para jJAtA evaM vijJAtA ho jAtA hai aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| yaha praznavyAkaraNasUtra kA varNana hai| 92. Question-What is this Prashnavyakaran Sutra? Answer-In Prashnavyakaran Sutra there are 108 prashnas (which when asked give indications about good or bad with 5 reference to the question); 108 aprashnas (which give si indications about good or bad even without asking a question); $i and 108 prashnaprashnas:(which give indications about good or 4 bad on asking as well as not asking a question). For example yo angushta prashna (the thumb question), adarsh prashna (the 55 ideal question), etc. It also contains details about other stranges miraculous capacities. The divine dialogue of naag kumars and 5 suparna kumars with ascetics has been included as well. Prashnavyakaran Sutra has limited vachana (readings, 5 4 lessons, compilations, editions). It has countable anuyogadvar, countable Verses, countable couplets, countable niryuktis (parsing), countable sangrahanis, and countable pratipattis. 51 This Prashnavyakaran Sutra is tenth among the Angas. It is has one shrutskandha (part), 45 chapters, 45 uddeshan kaal, 454 samuddeshan kaal. Measured in pad (sentence units) it has 55 countable thousand pad. It has countable alphabets, infinite, gum (meanings) and infinite paryaya (variations). It has descriptions of limited number of mobile beings, and infinitess immobile beings. Established with the help of shashvat (eternals or fundamental), krit (created or experimented) and natural evidences, the tenets of the Jina have been stated (akhyayit), propagated (prajnapit), detailed (prarupit), explained (with they help of metaphors) (darshit), clarified (with the help offi examples) (nidarshit), and simplified (with the help of discourses style) (upadarshit). zrutajJAna ( 874 ) Shrut-Jnana 0441$$$$$$$$$$$$$$4151 41 41 41 415415544454647 55 55 55 9149555555454545454545454 455 55 55 445 4 455 456 457 454 4

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kAbA kA gAnA bALAlA lA It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Prashnavyakaran Sutra. vivecana-praznavyAkaraNa kA artha hai prazna aura uttara / isa sUtra meM praznottara zailI meM vibhinna padArthoM va viSayoM kA varNana hai / yaha Agama sUtra mukhyataH devAdhiSThita maMtroM evaM vidyAoM ke viSaya meM hai| vidyA athavA maMtra vidhipUrvaka siddha kara lene para zubha va azubha kI sUcanA milatI hai| isameM 108 prazna aise haiM jinake pUchane para yaha sUcanA milatI hai / 108 aise haiM jinheM binA pUche hI svataH sUcanA mila jAtI hai tathA 108 aise bhI jinheM pUchane para tathA binA pUche bhI apane Apa sUcanA milatI hai| isake sAtha hI isameM aneka prakAra ke vicitra prazna tathA atizaya vidyAoM ke varNana tathA zramaNa nirgranthoM ke sAtha nAga kumAroM tathA suparNa kumAroM ke divya saMvAdoM kA bhI varNana hai| sthAnAMgasUtra meM praznavyAkaraNasUtra ke dasa adhyayanoM ke jo nAma die haiM, unakA nandIsUtra se sAmya nahIM hai| vartamAna meM isameM do zrutaskandha upalabdha haiN| prathama meM hiMsA, asatya, caurya, abrahmacarya aura parigraha kA vizeSa varNana hai tathA dUsare meM ahiMsA, satya, acaurya, brahmacarya tathA aparigraha kI anUThI vivecanA hai| aisA lagatA hai ki isa maMtra tathA vidyAoM ke vizeSa grantha ke atizaya vidyA vAle aMgoM kA lopa ho gayA hai| vartamAna meM vaha upalabdha nahIM hai| digambara mAnyatA isa sUtra ke saMbaMdha meM digambara mAnyatA ke anusAra isameM lAbha - alAbha, sukha-duHkha, jIvana-maraNa, jaya-parAjaya, hata, naSTa, muSTi, cintA, nAma, dravya, Ayu aura saMkhyA ke viSaya meM carcA hai| isake sAtha hI tattvoM kA nirUpaNa karane vAlI cAra dharmakathAe~ bhI vistAra se isameM dI gaI haiN| ye haiM (1) AkSepaNI kathA - jo aneka prakAra kI ekAnta dRSTiyoM kA nirAkaraNa tathA zuddhi karake chaha dravyoM aura nau padArthoM kA prarUpaNa karatI hai| (2) vikSepaNI kathA- isameM pahale para-pakSa ke dvArA sva-pakSa meM doSa batAe jAte haiM phira para-pakSa kI AdhArabhUta aneka prakAra kI ekAnta dRSTiyoM kA zodhana karake sva-pakSa kI sthApanA ! kI jAtI hai aura chaha dravya tathA nau padArthoM kA prarUpaNa kiyA jAtA hai| (3) saMveganI kathA - jisameM puNya ke phala kA vistAra se varNana ho / (4) nirvedanI kathA - pApoM ke pariNAmasvarUpa naraka, tiryaMca Adi gatiyoM meM janma-maraNa aura vyAdhi, vedanA, dAridrya Adi kI prApti kA mArmika zailI meM varNana kara vairAgya kI ora prerita karane vAlI kathA | zrI nandIsUtra ( 426 ) 5 5 5 5 5 5 5 6 7 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 Shri Nandisutra 5555555 5

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5555555555555555555555555555555555 LE LE LE LG LC LE LE LE LEG LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LELELELELELELELELE --- ---- ina cAra dharmakathAoM ke sAtha hI yaha bhI batAyA gayA hai ki jo jina-zAsana ke prati anurAga rakhatA ho, puNya-pApa ko samajhatA ho, sva-pakSa ke rahasya ko jAnatA ho aura tapa-zIla se yukta evaM bhogoM meM virakta ho use hI vikSepaNI kathA kahanI caahie| kyoMki sva-pakSa ko na samajhane vAle vaktA ke dvArA para-pakSa kA pratipAdana karane vAlI kathAeN sunakara zrotA mithyAtva kI ora prerita ho sakate haiN| 5 Elaboration-Prashngvyakaran means questions and answers. In this sutra various things have been discussed in the questionanswer style. This Agam sutra is mainly about the mantras and miraculous capacities connected with various gods. When these mantras and special capacities are perfected by following proper procedure, information regarding good or bad is acquired. In this work there are 108 such prashnas which when asked yield this Wan information; 108 which yield this information even without asking; and 108 which yield this information on asking as well as not asking. Besides these, it also contains details about many strange questions, other strange miraculous capacities and the divine dialogue of naag kumars and suparna kumars with ascetics. The names of the chapters of Prashnavyakaran Sutra, listed in Sthanang Sutra vary from those given in Nandi Sutra. At present two shrutskandhas of Prashnavyakaran Sutra are available. In the first there is a unique discussion about violence, falsity, stealing, lust, and crave for possessions and in the second there is a similar discussion about ahimsa, truth, non-stealing, continence, and non-possession. It appears that from this special work on the subject of mantras and miraculous powers, the portions dealing with the miraculous capacities have become extinct. All that is not available now The Digambar view According to the Digambar belief, this work contains discussions on subjects like-profit and loss, happiness and sorrow, life and death, victory and defeat, dead, destroyed, mushti, worry, name, substance, age, numbers, etc. With this are given four long stories that explicate the fundamentals. They are- 1. Akshepini katha-This refutes many dogmatic views and with new interpretation validates the six fundamental substances (dravya) and uine fundamental things (padarth). zrutajJAna ( 427 ) 5555555555555555555555555 -45 4 45 46 4 5 6 6 6 45 46 45 46 454 45 46 45 5 5 5 5 5 45 46 4 4 45 46 4545546556 Shrut-Jnana 45

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WEMInanana maina-Tamanna.didi . dadiw 2. Vikshepani katha-This first mentions the refutations of the right view by the dogmatic. After this it systematically counters those y giving new interpretations to the basic dogmatic arguments and validates the right view propagating the six fundamental substances 46 (dravya) and nine fundamental things (padarth). 3. Samvegani katha-This describes in details the fruits of punya (merit). 4. Nirvedani katha- This describes the incarnations in hell, as animals, etc. as a consequence of sinful activities, and the ailments, tortures, poverty etc. related to them. All this is expressed in a touching style with the purpose of inspiring the reader in the direction of detachment. With these stories is included a warning that the Vikshepani katha should be told only by him who has devotion for Jain o LE who understands, merit and sin, who knows the secrets of the 5 view, who practices discipline and austerities, and who is apathetic towards mundane indulgences. This is because the listeners may drift towards mithyatva when they listen to these tales, which first 4 affirm the dogmatic views, from a speaker who does not properly understand the Jain view. for Jain order 5 Ting Qi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting (11) vipAka zrata paricaya 11. VIPAK SHRUT 93 : se kiM taM vivAgasuaM? vivAgasue NaM sukaDa-dukkaDANaM kammANaM phalavivAge aaghvijji| tattha NaM dasa ma duhavivAgA, dasa suhvivaagaa| se kiM taM duhavivAgA ? duhavivAgesu NaM duha-vivAgANaM nagarAiM, ujjANAI, vaNasaMDAI, ceiAiM, rAyANo, ammA-piyaro, dhammAyariA, dhammakahAo, ihaloiyaparaloiA iDDivisesA, nirayagamaNAI, saMsArabhava-pavaMcA, duhaparaMparAo, dukulapaccAyAIo, dullahabohiyattaM Adhavijjai, se taM duhvivaagaa| ___ artha-prazna-vipAka zruta meM kyA hai? uttara-vipAkasUtra meM sukRta va duSkRta karmoM ke phalavipAka kahe gae haiN| isameM dasa OM duHkhavipAka haiM aura dasa sukhvipaak| OM zrI nandIsUtra 055555555555555555555550 ( 428 ) Shri Nandisutra

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ISIFICAPPEARLIERELELE LELE LE LELE LELENCELESE wain m.u a R REFhWu Zhe prazna-duHkhavipAka kyA hai ? * uttara-duHkhavipAka zruta meM duHkhavipAkiyoM (duHkha rUpa vipAka-pariNAma ko bhogane vAlA 5 Wan prANI) ke nagara, udyAna, vanakhaNDa, caitya, samavasaraNa, rAjA, mAtA-pitA, dharmAcArya, dharmakathA, ihaloka va paraloka saMbaMdhI Rddhi vizeSa, naraka meM utpatti, punaH saMsAra meM OM janma-maraNa kA vistAra, duHkha paramparA, nikRSTa kula meM janma aura bodhi-prApti kI durlabhatA Adi viSayoM kA varNana hai| yaha duHkhavipAka kA varNana hai| $ 93. Question-What is this Vipak Shrut? Answer-In Vipak Shrut are detailed vipaks (the consequences) of the karmas acquired through good and bad deeds. In this there are ten duhkha vipaks and ten sukha vipaks. 451 Question-What is this Duhkha Vipak? ___ Answer-In Duhkha Vipak Shrut topics like cities, gardens, ___chaityas, forests, samavasarans, kings, parents, religioust leaders, religious tales, special powers acquired during this 55 birth and others, reincarnation in hell, again rebirth and 55 expansion of cycles of rebirth, chain of sorrows, birth in lowly family, absence of possibility of enlightenment, etc. related tote the duhkha vipakis (the beings who suffer sorrows as a 45 consequence) have been discussed. vivecana-11veM aMga vipAkazruta meM zubha-azubha karmoM ke phala (vipAka) udAharaNoM ke sAtha hai batAe gae haiN| isameM do zrutaskandha haiM-duHkhavipAka va sukhvipaak| prathama zrutaskandha duHkhavipAka meM 5 Wan dasa adhyayana haiN| inameM anyAya, anIti, maoNsAdi bhakSaNa, parastrIgamana, vezyAgamana, corI Adi duSkRtyoM ke duSphaloM kA dRSTAnta sahita varNana kiyA gayA hai| sabhI dRSTAnta kathAe~ mArmika zailI meM haiM aura duSkRtyoM ke phala agale janmoM meM bhogane par3ate haiM isakA romAMcaka citraNa hai| ____Elaboration-In the eleventh Anga, Vipak Shrut, the fruits of good and bad deeds have been explained with the help of examples It! has two shrutskandhas-Duhkha Vipak and Sukha Vipak. In the first 5 part, Duhkha Vipak, there are ten chapters. In these chapters the grim consequences of evil deeds like injustice, immorality, consumingus meat and other such bad food, debauchery, going to prostitutes, 55 stealing, etc. have been described with examples. All these examples and stories are in gripping style. The descriptions of consequent 5 sufferings in the future births are horrifyingly vivid. )))))))))))))))))))))))))) 495sTing S Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan )) - - zrutajJAna Shrut-Jnana ( 429 ) %%% %%%%% % %%% %%% %% % %% %%Dui Sui Nan %% %% %%

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Gei Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM 94 : se kiM taM suhavivAgA ? ja suhavivAgesu NaM suhavivAgANaM nagarAiM, vaNasaMDAiM, ceiAI, samosaraNAiM, rAmANo, E ammApiyaro, dhammAyariA, dhammakahAo, ihaloia-pAraloiyA iDDivisesA, OM bhogapariccAgA, pavvajjAo, pariAgA, suapariggahA, tavovahANAI, saMlehaNAo, bhattapaccakkhANAI, pAovagamaNAI, devalogagamaNAI, suhaparaMparAo, sukulapaccAyAIo, OM puNabohilAbhA aMtakiriAo, aaghvijjNti| ___ artha-prazna-yaha sukhavipAka kyA hai ? uttara-sukhavipAka meM sukhavipAkiyoM (sukharUpI vipAka ko bhogane vAlA prANI) ke nagara, udyAna, vanakhaNDa, caitya samavasaraNa, rAjA, mAtA-pitA, dharmAcArya, dharmakathA, ka ihaloka-paraloka kI Rddhi vizeSa, bhogoM kA parityAga, pravrajyA, paryAya, zruta adhyayana, tapa-upadhAna, saMlekhanA, bhakta-pratyAkhyAna, pAdopapagamana, devaloka-gamana, sukhoM kI paramparA, punaH bodhilAbha, antaHkriyA Adi viSayoM kA varNana hai| ___94. Question-What is this Sukha Vipak? Answer-In Sukha Vipak topics like cities, gardens, chaityas, forests, samavasarans, kings, parents, religious 55 leaders, religious tales, special powers acquired during this birth 4 and others, renouncing mundane indulgences, initiation, modes 45 or variations, study of shrut, observation of austerities, ultimate + vow, bhakt pratyakhyan, paadopagaman, reincarnation as gods, 55 chain of happiness, again getting enlightened, and last rites, etc. 4 related to the sukha vipakis (the beings who enjoy pleasures as a 45 Si consequence) have been discussed. OM vivecana-vipAkazruta ke dUsare zrutaskandha-sukhavipAka ke bhI dasa adhyayana haiN| inameM una + puNyazAlI AtmAoM kA jIvana vRtta hai jinhoMne pUrvabhava meM supAtradAna dekara manuSya-bhava kI Ayu kA vadha kiyA thaa| apane puNya ke phalasvarUpa unheM atula vaibhava prApta huaa| inhoMne apane manuSya bhava ko bhI dharmadhyAna meM tathA tyAgapUrvaka bitAkara punaH puNya arjita kara devaloka kI AyuSya OM kA vaMdhana kiyA tathA bhaviSya meM nirvANa pada prApta kreNge| ___Elaboration-In the second part, Sukha. Vipalk, also there are ten 45 chapters. In these chapters are given the stories of life of those pious 55 beings who gave charity to the deserving during their earlier birth and as a consequence were born as human beings. Due to their meritorious deeds they were endowed with immense wealth and grandeur. Even as human beings they spent their life in spiritual ! 5 zrI nandIsUtra ( 430 ) Shri Nandisutra 5 O5555555555555555559 bhaeka55555555555555555555556

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@55555 n 5 5 5 phra 45 pursuits with detachment, and earned the meritorious karmas that lead to an incarnation as gods. They will get liberated in future. 95 : vivAgasuyassa NaM parittA vAyaNA, saMkhijjA aNuogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo nijjuttIo, saMkhijjAo saMgahaNIo, saMkhijjAo! pddivttiio| 4 5 6 5 saMkhejjA se NaM aMgaTTayAe ikkArasame aMge, do suakkhaMdhA, vIsaM ajjhayaNA, vIsaM uddesaNakAlA, vIsaM samuddesaNakAlA, saMkhijjAI, payasahassAiM payaggeNaM, akkharA, anaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDa-5 nibaddha-nikAiA jiNapaNNattA bhAvA AghavijjaMti, pannavijjaMti, parUvijjaMti, daMsijjati, nidaMsijjati, uvadaMsijjati / se evaM AyA, evaM nAyA, evaM vinnAyA, evaM caraNa-karaNaparUvaNA Aghavijjai / settaM vivAgasuyaM / artha-vipAkazruta meM parimita vAcanAe~, saMkhyAta anuyoga dvAra, saMkhyAta veDhA, saMkhyAta zloka, saMkhyAta niyuktiyA~, saMkhyAta saMgrahaNiyA~ aura saMkhyAta pratipattiyA~ haiM / 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5445! aMga sUtroM kI apekSA yaha gyArahavA~ aMga hai| isameM do zrutaskandha, bIsa adhyayana, uddezana kAla, aura bIsa samuddezana kAla haiN| pada parimANa meM yaha saMkhyAta sahasra padAgra hai / isameM saMkhyAta akSara, ananta gama, ananta paryAya, parimita trasa aura ananta sthAvara haiN| isameM zAzvata, kRta, nibaddha aura nikAcita dvArA siddha jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai aura upadarzana hai| isakA adhyayana karane vAlA isase ekAtma ho jJAtA evaM vijJAtA ho jAtA hai aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| zrutajJAna yaha vipAkazruta kA varNana hai| 95. Vipak Shrut has limited vachana (readings, lessons, compilations, editions). It has countable anuyogadvar, countable verses, countable couplets, countable niryukti (parsing), countable sangrahanis, and countable pratipattis. This Vipak Shrut is eleventh among the Angas. It has two shrutskandha ( parts ), 20 chapters, 20 uddeshan kaal, 20 samuddeshan kaal. Measured in pad (sentence units) it has countable thousand pad. It has countable alphabets, infinite gum (meanings) and infinite' paryaya (variations). It has ( 431 ) bIsa phra phra 55 55955555 5 5 5 5 5 5 5555 Shrut-Jnana

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Kong Ye Wai Mao Huo Mao Deng Deng Deng Deng Deng Deng Deng Jing Shu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Zhong 5 descriptions of limited number of mobile beings, and infinite i immobile beings. Established with the help of shashvat (eternal i __or fundamental), krit (created or experimented) and natural ___evidences, the tenets of the Jina have been stated (akhyayit),Wan ___ propagated (prajnapit), detailed (prarupit), explained (with the ___help of metaphors) (darshit), clarified (with the help of examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Vipak Shrut. (12) dRSTivAda zrUta paricaya 12. DRISHTIVAD SHRUT 96 : se kiM taM diDivAe ? diDivAe NaM savvabhAvaparUvaNA Aghavijjai se samAsao paMcavihe pannatte, taM jahA(1) parikamme, (2) suttAiM, (3) puvvagae, (4) aNuoge, (5) cuuliaa| artha-prazna-isa dRSTivAda meM kyA hai ? uttara-dRSTivAda meM sarva-bhAva prarUpaNA ullikhita hai| yaha saMkSepa meM pA~ca prakAra kI hai(1) parikarma, (2) sUtra, (3) pUrvagata, (4) anuyoga, aura (5) cuulikaa| 96. Question-What is this Drishtivad? ___Answer-In Drishtivad there is validation of subjects forms all modes (angles). In brief it is of five types-(1) Parikarma, (2) Sutra, (3) Purvagat, (4) Anuyog, and (5) Chulika. vivecana-mUla prAkRta zabda diTTivAya kI saMskRta chAyA hotI hai, dRSTivAda athavA dRssttipaat| ma yahA~ donoM artha hI saMgata vaiThate haiN| dRSTi zabda apane Apa meM anekArthaka hai-netroM kI zakti, jJAna zakti, samajha, abhimata, darzana, naya (artha grahaNa karane ke vibhinna dRssttikonn)| pAta kA artha hai| DAlanA tathA vAda kA artha hai kahanA yA abhivyakta karanA athavA mata vishess| ataH yaha mUlataH darzana viSayaka vizvakoza hai| vizva meM jitane bhI darzana haiM, jJAna kA jitanA bhI bhaNDAra hai, nayoM kI jitanI bhI saMbhAvita praNAliyA~ haiM, una sabhI kA samAveza dRSTivAda meM ho jAtA hai| yaha vizAla vizvajJAna koSaka adhyayana krama se pA~ca bhAgoM meM saMkalita kiyA gayA hai| YS FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FF S5%FS Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4FFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting L zrI nandIsUtra 9 ( 432 ) Shri Nandisutra 54555555550

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Zhu Bu Bu Bu Bu Bu Bu Nan Lie Deng Xue Ye Ye Bu Bu Bu Bu 55555Bu Zhu Bu Zhu Bu Bu Bu Sui Sui De ra jaina paramparA meM yaha Agama sabhI AgamoM meM sabase mahAn mAnA jAtA hai kintu isakA Wan vyavaccheda lagabhaga 1,500 varSa pUrva ho cukA thaa| isa grantha kI vizAlatA tathA viSayo kI + gahanatA itanI adhika thI ki isameM nihita jJAna ko AtmasAt karane tathA use smRti meM banAe rakhane ke lie kaThora sAdhanA kI AvazyakatA hotI thii| isI kAraNa kAla-prabhAva se isakA lupta 5 ma honA avazyambhAvI hai| jaina mAnyatA ke anusAra dRSTivAda kI prarUpaNA tIrthaMkara dvArA kI jAtI hai 5 aura pratyeka tIrthaMkara ke zAsanakAla meM samayAvadhi ke sAtha isakA lopa ho jAtA hai| bhagavAna mahAvIra dvArA pratipAdita dRSTivAda kA bhI unake nirvANa ke 300 varSa pazcAt lopa honA Arambha ho gayA thA aura lagabhaga 1,000 varSa pazcAt pUrNatayA lopa ho gayA thaa| OM zruti paramparA se usake viSaya meM jo aMza mAtra jAnakArI upalabdha hai usI kI carcA yahA~ kI gaI hai| Elaboration-The Sanskrit transcription of the original Prakrit word-ditthuvaya-is drishtivad or drishtipat. Here both these appear to be appropriate. Drishti itself has numerous meanings--the + capacity of eyes to see, the capacity of mind to know, opinion, 4 perception, naya (various view points used to know and understand meaning), and others. Pat means to throw and vad means to tell, to express and also a school of thought (...ism). Thus, this work is basically an encyclopedia of philosophy. Drishtivad encapsulates all philosophies, the complete storehouse of knowledge, and all possible methods of applying naya (view 4 points). This immense encyclopedia of knowledge has been compiled i in five volumes. In Jain tradition this Agam is believed to be the greatest among Agams, but it became extinct 1,500 years back. The volume of this work and the profoundness of the knowledge it contained was so 4 great that understanding it and memorizing it was a task next to impossible. That is the reason that with passage of time its decline 4 and extinction became inevitable. According to the Jain belief 5 Drishtivad is propagated by a Tirthankar and during the period of fi influence of every Tirthankar it gradually depletes with passage of si 4 time. The gradual depletion of Drishtivad propagated by Bhagavan 5 Mahavir started 300 years after his nirvana and the great work became totally extinct a thousand years after his nirvana. 45 Whatever little traditional information is available about it, has been mentioned here. 5sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$Ting Ting Ting Ting Ting Ting Ting sffTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . zrutajJAna Shrut..Jnana ja Bu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le 6

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Gong Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Di 5Lan Si Si Di Ming Yi Lao Si Lao Si Lao Si Si Duan Shi Yan Lao Si Zi Zi Ye Jia Suo Xu Zi Huo (I) parikarma 1. PARIKARMA 97 : se kiM taM parikamme ? parikamme sattavihe paNNatte, taM jahA-(1) siddhaseNiAparikamme, (2) maNussaseNiAparikamme, (3) puTThaseNiAparikamme, (4) ogADhaseNiAparikamme, (5) uvasaMpajjaNaseNiAparikamme, (6) vippajahaNaseNiAparikamme, / (7) cuaacuasenniaaprikmme| artha-prazna-yaha parikarma kyA hai ? uttara-parikarma sAta prakAra kA hai-(1) siddha-zreNikA parikarma, (2) manuSya zreNikA OM parikarma, (3) puSTa-zreNikA parikarma, (4) avagADha-zreNikA parikarma, (5) viprajahata-zreNikA parikarma, (6) upa-sampAdana-zreNikA parikarma, aura (7) cyutAcyuta-zreNikA prikrm| 97. Question--What is this Parikarma? Answer-Parikarma is said to be of seven types--(1) Siddha s Shrenika Parikarma, (2) Manushya Shrenika Parikarma, 5 (3) Pushta Shrenika Parikarma, (4) Avagadh Shrenika 4 Parikarma, (5) Viprajahat Shrenika Parikarma, (6) Up sampadan Shrenika Parikarma, and (7) Chyutachyut Shrenika Parikarma. vivecana-gaNitazAstra meM saMkalanA Adi 16 prakAra ke parikarmoM kA vidhAna hai| jinakA adhyayana karane se gaNitazAstra ko vyApakatA se tathA zIghra samajhane kI yogyatA A jAtI hai|" usI prakAra dRSTivAda meM bhI ina sAta parikarmoM kA vidhAna hai| inakA bhalIbhaoNti adhyayana karane se 5 dRSTivAda meM samAe sabhI viSayoM ko samajha pAnA sarala ho jAtA hai| anya zabdoM meM dRSTivAda kA praveza dvAra parikarma hai| Elaboration In the subject of mathematics 16 types of parikarmas (processes like adding) are mentioned. By studying these one acquires the capacity to study mathematics fast and in detail. In the same way these seven parikarmas have been provided in Drishtivad. A proper study of these makes it easy to understand all the subjects contained within Drishtivad. In other words parikarma is the gateway to Drishtivad. Qi Ting Ting Ting Ting Ting Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra ( 434 ) Shri Nandisutra Jing Li Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Wan Nan Nan %%%%%%

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." PIPIPICUCICLCARE hai EF Gong Chang Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F Duan Ting Ting Ting (1) siddha-zreNikA parikarma (1) SIDDHA SHRENIKA PARIKARMA ___ 98 : se kiM taM siddhaseNiAparikamme ? ma siddhaseNiAparikamme cauddasavihe pannatte taM jahA-(1) mAugApayAiM (2) egaDiapayAiM, (3) aTThapayAI, (4) pADhoAgAsapayAI,1 (5) keubhUaM. (6) rAsibaddhaM, (7) egaguNaM, (8) duguNaM, (9) tiguNaM, (10) keubhUaM, (11) paDiggaho, (12) saMsArapaDiggaho, (13) naMdAvattaM, (14) siddhaavttN| se ttaM siddhsenniaaprikmme| ___ artha-prazna-siddha-zreNikA parikarma kitane prakAra kA hai ? uttara-siddha -zreNikA parikarma 14 prakAra kA hai-(1) mAtRkApada, (2) ekArthakapada, (3) arthapada, (4) pRthagAkAzapada, (5) ketubhUta, (6) rAzibaddha, (7) ekaguNa, (8) dviguNa, (9) triguNa, (10) ketubhUta, (11) pratigraha, (12) saMsAra prAtagraha, *(13) nandAvarta, tathA (14) siddhaavrt| yaha siddha-zreNikA parikarma kA varNana hai| 98. Question-What is this Siddha Shrenika Parikarma? Answer--Siddha Shrenika Parikarma is said to be of 45 fourteen types-1. Matrika pad, 2. Ekarthak pad, 3. Arth pad, 34. Prithakagash pad, 5. Ketubhoot, 6. Rashibaddha, 7. Ek Guna, 8. Dviguna, 9. Triguna, 10. Ketubhoot, 11. Pratigrah, 12. Samsar Pratigrah, 13. Nandavart, and 14. Siddhavart. 5. This concludes the description of Siddha Shrenika 5 Parikarma. ma vivecana-yahA~ siddha-zreNikA parikarma ke caudaha bhedoM kA kevala nAmollekha kiyA gayA hai, anya sUcanA upalabdha nahIM hai| isa kAraNa ina nAmoM ke AdhAra para viSayoM kA anumAna hI lagAyA jA sakatA hai| isa parikarma ke nAma se yaha lagatA hai ki isameM vidyAsiddhi Adi kA varNana ma rahA hogaa| mAtRkApada, ekArthapada tathA arthapada kA sambandha maMtra vidyA ke atirikta vyAkaraNa tathA zabdakoza se bhI rahA hogaa| isI prakAra rAzibaddha, ekaguNa, dviguNa Adi kA sambandha gaNita vidyA se rahA hogaa| 1 munizrI jambUvijaya jI dvArA saMzodhita nandIsUtra me (4) pADho, (5) aamaaspyaaiN| yaha do bheda mAnakara Wan 10vaoN keubhUyaM pATha nahIM diyA hai| kucha pratiyoM meM pADho AmAsapayAi pATha hai| Nian Si Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan zrutajJAna ( 435 ) Shrut-Jnana 5 Zhong Ming Si Fa Bu Bu Bu Xin Si Ya Ya Ya Ya 55555555555555555Zhong

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05555555555 5550 Elaboration-Here only the fourteen names of types of Siddha i Shrenika Parikarma have been mentioned. No other information is available. Therefore, on the basis of these names one can only imagine about the subject discussed under each of them. The name of this parikarma suggest that this must be about perfecting special powers. Matrika pad, Ekarthak pad, and Arth pad, could be connected with mantras, grammar, and dictionary. Similarly,t: Rashibaddha, Ek Guna, Dviguna, and Triguna must be related to mathematics. Ni Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Nian (2) manuSya-zreNikA parikarma (2) MANUSHYA SHRENIKA PARIKARMA 99 : se kiM taM maNussaseNiAparikamme ? maNussaseNiAparikamme cauhasavihe paNNatte taM jahA-(1) mAuyApayAiMka (2) egaTTiapayAI, (3) aTThapayAI, (4) pADhoAgA (mA) sapayAI, (5) keubhU (6) rAsibaddhaM, (7) egaguNaM, (8) duguNaM, (9) tiguNaM, (10) keubhU (11) paDiggaho, (12) saMsArapaDiggaho, (13) naMdAvattaM, (14) mnnnnussaavttN| se taM mnnusssenniaaprikmme| artha-prazna-manuSya-zreNikA parikarma kitane prakAra kA hai ? uttara-manuSya-zreNikA parikarma caudaha prakAra kA hai-(1) mAtRkApada, (2) ekArthakapada (3) arthapada, (4) pRthagAkAzapada, (5) ketubhUta, (6) rAzibaddha, (7) ekaguNa (8) dviguNa, (9) triguNa, (10) ketubhUta, (11) pratigraha, (12) saMsAra pratigrahaka (13) nandAvarta, tathA (14) siddhaavrt|| yaha manuSya-zreNikA parikarma kA varNana hai| 99. Question-What is this Manushya Shrenikafi Parikarma? Answer--Manushya Shrenika Parikarma is said to be on fourteen types--1. Matrika pad, 2. Ekarthak pad, 3. Arth pada 4. Prithakagash pad, 5. Ketubhoot, 6. Rashibaddha, 7. Ek Gunay 8. Dviguna, 9. Triguna, 10. Ketubhoot, 11. Pratigrahti 12. Samsar Pratigrah, 13. Nandavart, and 14. Siddhavart. He Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra 5 ( 436 ) Shri Nandisutrict 5555555555555555555550

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phaphaphaphaphaphaphapha This concludes the description of Manushya Shrenika Parikarma. vivecana - manuSya-zreNikA parikarma ke sambandha meM anumAna lagAyA jA sakatA hai ki isameM manuSya sambandhI vikalpoM kA zreNIbaddha vivecana hogA, jaise- bhavya, abhavya, paritta saMsArI, ananta, saMsArI, carama zarIrI, acarama zarIrI, cAroM gatiyoM se Ane vAlI manuSya zreNI, samyagdRSTi, mithyAdRSTi, mizradRSTi, ArAdhaka, virAdhaka, strI, puruSa, napuMsaka, garbhaja, sammUrchima, paryAptaka, aparyAptaka, saMyata, asaMyata, saMyatAsaMyata, manuSya zreNikA, upazama-zreNikA tathA kSapaka-zreNikA / 555555e Elaboration-About Manushya Shrenika Parikarma it can be surmised that it must have contained a stage-wise discussion about various angles of human life. For example ---- Bhavya, Abhavya, Paritta Samsari, Anant Samsari, Charam Shariri, Acharam Shariri the various levels of human beings reincarnating from various dimensions, Samyagdrishti, Mithyadrishti, Mishradrishti, Aradhak Viradhak, Stri, Purush, Napumsak, Garbhaj, Sammurchhim Paryaptak, Aparyaptak, Samyat, Asamyat, Samyatasamyat Manushya Shrenika, Upasham Shrenika, and Kshapak Shrenika. (As this is just a hypothetical list, these terms have not been explained in details for lack of space.) zrutajJAna 900 se kiM taM puTTaseNiAparikamme ? puTThaseNiAparikamme, ikkArasavihe paNNatte taM jahA - ( 1 ) pADhoAgAsapayAI (2) keubhUyaM, (3) rAsibaddha, (4) egaguNaM, (5) duguNaM, (6) tiguNaM, (7) keubhUya (8) paDiggaho, (9) saMsArapaDiggaho, (10) naMdAvattaM, (11) puTThAvattaM / setaM seNiAparikamme / artha- prazna- pRSTa zreNikA parikarma kitane prakAra kA hai ? uttara- pRSTa-zreNikA parikarma gyAraha prakAra kA hai - ( 1 ) pRthagAkAzapada, (2) ketubhUta (3) rAzibaddha, (4) ekaguNa, (5) dviguNa, (6) triguNa, (7) ketubhUta, (8) pratigraha ( 9 ) saMsAra pratigraha, (10) nandAvarta, tathA (11 pRSTAvarta / yaha pRSTa zreNikA parikarma kA varNana hai| (3) pRSTa zreNikA parikarma (3) PRISHTA SHRENIKA PARIKARMA ( 437 ) For Private Personal Use Only Shrut-Jnarla 5

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Gei Ting Ting Ting Ting Ting F FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ss ssssssTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OSHEHREE LELE LEELECTETaman5993E 100. Question-What is this Prishta Shrenika Parikarma? 5 Answer-Prishta Shrenika Parikarma is said to be of eleven types--1. Prithakagash pad, 2. Ketubhoot, 3. Rashibaddha, 4. Ek Guna, 5. Dviguna, 6. Triguna, 7. Ketubhoot, 8. Pratigrah, 9. i Samsar Pratigrah, 10. Nandavart, and 11. Prishtavart. * This concludes the description of Prishta Shrenika Parikarma. vivecana-mUla prAkRta zabda puTTa kI saMskRta chAyA pRSTa bhI hotI hai aura spRSTa bhii| ataH isameM OM saMbhavataH laukika tathA lokottarika vibhinna viSayoM kI praznAvaliyA~ saMkalita hoN| spRSTa artha bhI apane meM hara saMbhava viSaya sameTe hai| kyoMki saMsAra meM pratyeka vastu kisI na kisI prakAra se ekaOM dUsare para AdhArita sparza karatI huI hotI hai, jaise-siddha eka-dUsare se spRSTa hai; nigodIya zarIra meM ananta jIva eka-dUsare se spRSTa hote haiM; dharma, adharma aura AkAza ke pradeza paraspara spRSTa haiM; aadi| Elaboration-The Sanskrit transcription of the original Prakrit word-puttha-is prishta as well as sprishta. Therefore, this probably contains questions on various topics of worldly and other worldly left 6 affairs. The alternative word sprishta (touching or in contact) also 41 envelopes almost every topic because almost everything in this universe touches some other thing. For example--Siddhas touch each other, in the gross nigod body there are infinite beings touching each other, states of motion and inertia and the space points are touching fi each other, and so on. HSTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si ss Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Qi (4) avagADha-zreNikA parikarma (4) AVAGADH SHRENIKA PARIKARMA 101 : se kiM taM ogADhaseNiAparikamme ? ___ ogADhaseNiAparikamme ekkArasavihe pannatte, taM jahA-(1) pADhoAgAsapayAI, (2) keubhUaM, (3) rAsibiddhaM, (4) egaguNaM, (5) duguNaM, (6) tiguNaM, (7) keubhUaM, (8) paDiggaho, (9) saMsAra-paDiggaho, (10) naMdAvattaM, (11) ogaaddhaavttN| se taM ogADhaseNiA prikmme| artha-prazna-avagADha-zreNikA parikarma kitane prakAra kA hai ? zrI nandIsUtra ( 438 ) Di 55Hao Sui %%%% %%%%Jin Huo Qi Huo Qi Deng . Shri Nandisutra

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SSSS Zhe $$55fw fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting w FTing Ting Ting Ting Ting Ting Ting Ting 0555555555555555mmananTTERLEELSEEEEEEEO uttara-avagADha-zreNikA parikarma gyAraha prakAra kA hai-(1) pRthagAkAzapada, 5 (2) ketubhUta, (3) rAzivaddha, (4) ekaguNa, (5) dviguNa, (6) triguNa, (7) ketubhUta, (8) pratigraha, (9) saMsAra pratigraha, (10) nandAvarta, tathA (11) avgaaddhaavrt| yaha avagADha-zreNikA parikarma kA varNana hai| 101. Question-What is this Avagadh Shrenika Parikarma? 15 Answer-Avagadh Shrenika Parikarma is said to be of 5 eleven types--1. Prithakagash pad, 2. Ketubhoot, 3.5 Rashibaddha, 4. Ek Guna, 5. Dviguna, 6. Triguna, 7. Ketubhoot, 41 8. Pratigrah, 9. Samsar Pratigrah, 10. Nandavart, and 11. + Avagadhavart. This concludes the description of Avagadh Shrenika i Parikarma. vivecana-avagAhanA kA artha hai sthAna grahaNa krnaa| AkAza sabhI dravyoM ko apane pradezoM meM 5 sthAna detA hai| isa zIrSaka se yaha anumAna lagAyA jA sakatA hai ki avagADha zreNikA parikarma meM vibhinna dravyoM kA ve jina pradezoM meM avagADha (saMsthita) hai usake saMdarbha meM vistRta varNana hogaa| ___Elaboration-Avagahana means to occupy space. Akash (space) allows occupancy to all substances in its sections or space points. The title, Avagadh Shrenika Parikarma, indicates that this section must be dealing with the detailed description of various substances with reference to the space sections they occupy or are intimately connected with. (5) upasampAdana-zreNikA parikarma (5) UP-SAMPADAN SHRENIKA PARIKARMA 102 : se kiM taM uvasaMpajjaNaseNiAparikamme ? uvasaMpajjaNaseNiAparikamme ekkArasavihe pannatte, taM jahA-(1) pADhoAgAsapayAI, (2) keubhUyaM, (3) rAsibaddha, (4) egaguNaM, (5) duguNaM, (6) tiguNaM, (7) keubhUyaM, (8) paDiggaho, (9) saMsArapaDiggaho, (10) naMdAvattaM, (11) uvsNpjjnnaavttN| se taM upasaMpajjaNAvattaM, se taM upsNpjjnnsenniaaprikmme| artha-prazna-upasampAdana-zreNikA parikarma kitane prakAra kA hai ? uttara-upasampAdana-zreNikA parikarma 11 prakAra kA hai ss5sTing Ting Ting Ting Ting Ting ssTing Ting Ting Ting Ting %FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting sss s% Ting Ting Ting Ting Ting Ting zrutajJAna Shrut-Jnana a O9555555555555555555555555555510

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CALLELCCCCUEIPELPIPIPIPPIPPImmen...-.- .- .-. -. - . - . -. . . - . . manna -. -.- :. (1) pRthagAkAzapada, (2) ketubhUta, (3) rAzibaddha, (4) ekaguNa, (5) dviguNa, (6) triguNa, (7) ketubhUta, (8) pratigraha, (9) saMsAra pratigraha, (10) nandAvarta, tathA (11) upsNpdaavrt| ma yaha upasampAdana-zreNikA parikarma kA varNana hai| 5 102. Question-What is this Up-sampadan Shrenika 4 Parikarma? Answer-Up-sampadan Shrenika Parikarma is said to be OM of eleven types-1. Prithakagash. pad, 2. Ketubhoot, $ 3. Rashibaddha, 4. Ek Guna, 5. Dviguna, 6. Triguna, 7. Ketubhoot, 8. Pratigrah, 9. Samsar Pratigrah, 10. Nandavart, E and 11. Upasampadanavart. This concludes the description of Up-sampadan Shrenika OM Parikarma. vivecana-upasampAdana kA artha hai grahaNa karanA athavA aMgIkAra krnaa| arthAnusAra yaha hai OM anumAna kiyA jA sakatA hai ki isameM aMgIkAra karane kI kriyA tathA aMgIkAra karane yogya vastuoM va viSayoM kA varNana hogaa| isI saMdarbha meM grAhakatAoM, grAhya kI kSamatAoM tathA anupAta Adi kA vistAra bhI honA caahie| jaise saMjamaM uvasaMpajjAmi-saMyaka ko grahaNa karatA huuN| sAdhanA 3 meM upAdeya tattvoM kA varNana isameM ho sakatA hai| __Elaboration-Up-sampadan means to receive or to accept. For example-sanjamam uvasampajjami or "I accept discipline." On the si y basis of the title it can be deduced that this section must be dealing 55 with the act of accepting as well as the things and subjects worth $ accepting. In this context their must also be a detailed discussion about the capacities and proportions of the subjects and objects. It may also contain details about the things helpful in spiritual practices. (6) viprajahat-zreNikA parikarma (6) VIPRAJAHAT SHRENIKA PARIKARMA 103 : se kiM taM vippajahaNaseNiAparikamme ? vippajahaNaseNiAparikamme ekkArasavihe pannatte, taM jahA-(1) pADhoAgAsapayAI, OM (2) keubhUaM, (3) rAsibaddhaM, (4) egaguNaM, (5) duguNaM, (6) tiguNaM, (7) keubhUaM, 455 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan zrI nandIsUtra (440 ) Shri Nandisutra Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ling Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhong

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) ) ) ) ) ) ) ) ) ) ) Zhong Ye Ye Ye Jing Xu Sui Sui De Gong Lao Lu 55555Di 5Qi Ting Zhu Ting Zhu Ting Xue Zhong (8) paDiggaho, (9) saMsArapaDiggaho, (10) nandAvattaM, (11) vippajahaNaseNiA-5 ma prikmme| artha-prazna-viprajahat-zreNikA parikarma kitane prakAra kA hai ? ma uttara-viprajahat-zreNikA parikarma gyAraha prakAra kA hai (1) pRthagAkAzapada, (2) ketubhUta, (3) rAzibaddha, (4) ekaguNa, (5) dviguNa, (6) triguNa, (7) ketubhUta, (8) pratigraha, (9) saMsAra pratigraha, (10) nandAvarta, tathA / OM (11) viprjhdaavrt| meM yaha viprajahat-zreNikA parikarma kA varNana hai| 103. Question--What is this Viprajahat Shrenika 5 Parikarma? Answer-Viprajahat Shrenika Parikarma is said to be OM of eleven types-1. Prithakagash. pad, 2. Ketubhoot, 5 3. Rashibaddha, 4. Ek Guna, 5. Dviguna, 6. Triguna, 7. Ketubhoot, 8. Pratigrah, 9. Samsar Pratigri h, 10. Nandavart, 5 and 11. Viprajahadavart. This concludes the description of Viprajahat Shrenika Parikarma. vivecana-viprajahat kA artha hai tyAjya athavA jise choDa denA hai| arthAnusAra yaha anumAna OM kiyA jA sakatA hai ki isameM sabhI tyAgane yogya vastuoM tathA viSayoM kA vistAra meM varNana rahA hai ma hogaa| saMyoga zreyaskara bhI hotA hai aura hAnikAraka bhii| jisakA saMyoga hAnikAraka ho usase viyoga karanA zreyaskara hotA hai| yaha viyoga kA zAstra hai| ataH isameM vibhinna dRSTikoNoM se una OM sabhI bAtoM kI carcA hogI jo kisI na kisI paristhiti meM kabhI na kabhI ke lie tyAjya hai ataH isameM adhyAtma, Arogya va nIti viSayaka tyAjya tattvoM kA varNana ho sakatA hai| Elaboration-Viprajahat means worth rejecting or that which has to be left away. On the basis of the title it may be deduced that this must contain detailed discussion about all the things that are worth rejecting. Contact may be beneficial as well as harmful. It is s better to loose a contact that is harmful. This section deals with separation or loosing contact. Therefore it must contain discussions about all those things, from numerous angles, that are worth rejecting at some point of time under some conditions for some one. Bu Bu Bu Bu Zhu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Jiu Yu Nan Nan Nan Nan %%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ) ) ) )) ) ) ) ) ) ) ) ) ) ) ) ) 195 zrutajJAna ( 441 ) Shrut-Jnana 55555555555550

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$55555555555555555555555555555555 This indicates that this must contain details about things to be 55 abandoned in spiritual, health, and moral context. (7) cyutAcyuta-zreNikA parikarma (7) CHYUTACHYUT SHRENIKA PARIKARMA __104 : se kiM taM cuAcuaseNiAparikamme ? cuAcuaseNiAparikamme, ekkArasavihe pannatte, taM jahA-(1) pADhoAgAsapayAI, (2) keubhUaM, (3) rAsibaddhaM, (4) egaguNaM, (5) duguNaM, (6) tiguNaM, (7) keubhUaM, (8) paDiggaho, (9) saMsArapaDiggaho, (10) naMdAvattaM, (11) cuaacuaavttN| se taM cuaacuasenniaaprikmme| cha caukka naiAI, satta terAsiyAI, se taM prikmme| artha-prazna-cyutAcyuta-zreNikA parikarma kitane prakAra kA hai ? uttara-cyutAcyuta-zreNikA parikarma gyAraha prakAra kA hai-(1) pRthagAkAzapada, (2) ketubhUta, (3) rAzivaddha, (4) ekaguNa, (5) dviguNa, (6) triguNa, (7) ketubhUta, (8) pratigraha, (9) saMsAra pratigraha, (10) nandAvarta, tathA (11) cyutaacyutaavrt| ___ yaha cyutAcyuta-zreNikA parikarma kA varNana hai| ___ Adi ke chaha parikarma cAra nayoM para Azrita haiM aura sAtavaoN trairAzika pr| yaha parikarma kA varNana hai| ___104. Question-What is this Chyutachyut Shrenika Parikarma? 4 Answer-Chyutachyut Shrenika Parikarma is said to be of eleven types--1. Prithakagash pad, 2. Ketubhoot, 3. Rashibaddha, 4. Ek Guna, 5. Dviguna, 6. Triguna, 57. Ketubhoot, 8. Pratigrah, 9. Samsar Pratigrah, 4 10. Nandavart, and 11. Chyutachyutavart. This concludes the description of Chyutachyut Shrenika Wan Parikarma. The first six parikarmas are based on four nayas and the 3 seventh on Trairashik naya. This concludes the description of parikarma. - zrI nandIsUtra ( 442 ) Shri Nandisutra 55555555555555550 Wan 155

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(e vivecana - aisA lagatA hai ki isa sUtra meM trairAzika mata kA vivaraNa rahA hogaa| jisa prakAra jaina vicAradhArA meM tIna dRSTikoNa haiM- saMyata, asaMyata, saMyatAsaMyata, jIva, ajIva, jIvAjIva, Adi usI prakAra saMbhava hai trairAzika mata meM cyuta, acyuta, cyutAcyuta zabda pracalita rahe hoM / parikarma ke upasaMhAra vAkyoM meM bhI yahI iMgita milatA hai - " Adi ke chaha parikarma cAra nayoM ke Azrita haiM aura sAtavA~ trairAzika pr|" isakA yaha saMketa bhI hai prathama chaha parikarma sva-pakSa kA varNana karate haiM aura sAtavA~ anya pakSa (trairAzika mata) kA / Elaboration-It appears that this section must have contained details about the Trairashik school. There are three viewpoints popular in Jain school -- Samyat, asamyat, and samyatasamyat; jiva, 5 ajwa, and jivajiva; etc. In the same way it is possible that in the Trairashik school the terms-chyut, achyut, and chyutachyut may have been popular. The concluding sentence of the parikarma section also indicates this "The first six parikarmas are based on four nayas and the seventh on Trairashik naya." It may also be inferred that the first six parikarmas present Jain viewpoint and the seventh that of others (like Trairashik). 105 : se kiM taM suttAI ? suttAiM bAvIsaMpannattAI, taM jahA - ( 1 ) ujjusuyaM, (2) pariNayApariNayaM, (3) bahubhaMgiaM, (4) vijayacariaM (5) aNaMtaraM, (6) paraMparaM, (7) AsANaM, (8) saMjUNaM (9) saMbhiNNaM, (90) ahavvAyaM, (11) sovatthiAvattaM, (12) naMdAvattaM, (13) bahulaM, (14) puTThApuTTe, (15) viAvattaM, (16) evaMbhUaM, (17) duyAvataM, (18) vattamANapayaM, (19) samabhirUDhaM, (20) savvaobhaddaM, (21) passAsaM, (22) duppaDiggahaM / suttAiM / (II) sUtra (II) SUTRA zrutajJAna 5 icce AI bAvIsaM sutAI chinnacchea naiANi sasamayasuttaparivADIe, icceiAI bAvIsa suttAiM acchinnacchea naiANi AjIviasuttaparivADIe, icceiAI bAvIsaM suttAiM tiga - iyANi terAsiyasuttaparivADIe, iccei AI bAvIsaM suttAiM caukkanaiyANi ssmysutt-privaaddiie| evAmeva sapuvvAvareNa aTThAsII suttAiM bhavatItimakkhAyaM, se ( 443 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 EUR 555555955555545555 555 5555 555 Shrut - Jnana Wan

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Hao Yi Yi Yi Yi Lao Ji Ye Zhan Ye Lian Meng Di Lie Deng Duo Sui Shen Jia 5% * artha-prazna-yaha sUtra kitane prakAra kA hai? uttara-sUtra 22 prakAra ke batAye haiM-(1) RjusUtra, (2) pariNatApariNata, (3) vahubhaMgika, (4) vijayacarita, (5) anantara, (6) parampara, (7) AsAna, (8) saMyUtha, (9) sambhinna, (10) yathAvAda, (11) svastikAvarta, (12) nandAvarta, (13) bahula, OM (14) pRSTApRSTa, (15) vyAvarta, (16) evaMbhUta, (17) dvikAvarta, (12) vartamAnapada, (19) samabhirUr3ha, (20) sarvatobhadra, (21) praziSya, tathA (22) dussprtigrh| chinnaccheda naya vAle ye 22 sUtra sva-pakSa kI satra paripATI ke anusAra haiN| ye hI 22. - sUtra AjIvaka gozAlaka ke darzana kI sUtra paripATI ke anusAra achinnaccheda naya vAle haiN| OM ye hI 22 sUtra trairAzika sUtra paripATI ke anusAra tIna naya vAle haiN| aura ye hI 22 sUtra hai sva-pakSa kI sUtra paripATI ke anusAra catuSka-cAra naya vAle haiN| isa prakAra pUrvApara saba milAkara aTThAsI sUtra hote haiM aisA kahA gayA hai| yaha sUtra kA varNana hai| ____ 105. Question-What is this Sutra? Answer-Sutra is said to be of twenty two types1. Rijusutra, 2. Parinataparinat, 3. Bahubhangik, 5 4. Vijayacharit, 5. Anantar, 6. Parampar, 7. Asan, 8. Samyuth, 4 9. Sambhinna, 10. Yathavad, 11. Svastikavart, 12. Nandavart, 41 Wan 13. Bahul, 14. Prishtaprishta, 15. Vyavart, 16. Evambhoot, 17. Dvikavart, 18. * Vartamanapad, 19. Samabhiroodh, 20. Sarvatobhadra, 21. Prashishya, and 22. Dushpratigraha. These twenty two sutras are of Chhinnachheda naya according to the Jain tradition. The same twenty two sutras are 4 of Achhinnachheda naya according to the school of Ajivak 41 4 Goshalak. And once again the same twenty two sutras are of three nayas according to the Trairashik tradition. These same 22 Sutras are also of four nayas according to the Jain tradition. Thus it is said that including all, the total number of sutras is 88. This concludes the description of Sutra vivecana-chinnaccheda naya use kahate haiM jahA~ do pada artha ke lie eka-dUsare kI apekSA nahIM hai rakhate, unakA artha svatantra hotA hai| jaise-dhammo maMgalamukkiTTha (dharma sarvotkRSTa maMgala hai) yaha pada Wan kisI anya pada para nirbhara nahIM karatA-isakA artha svataMtra hai| dhammo maMgalamukkiTTha-ahiMsA saMjamo ke tavo (vaha dharma sarvotkRSTa maMgala hai jisameM ahiMsA, saMyama aura tapa hai) yahA~ donoM pada artha ke lie eka-dUsare para nirbhara karate haiM-ataH yaha acchinnaccheda naya hai| zrI nandIsUtra Shri Nondisutra Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FSS

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Ling Lie Lie Ya Ya Ya Ya Ya % Se Fang Shu Deng Deng Deng Deng Deng Deng Jie Xu De Jie De Qian Qian Hou Hou % aisA anumAna kiyA jA sakatA hai ki ye 22 sUtra anekArthaka haiM tathA inameM sarvadravya, OM sarvaparyAya, sarvanaya aura sarvabhaMga ke niyama batAye gaye haiN| isI kAraNa ye bhinna-bhinna nayoM kI E apekSA sva-pakSa ke sAtha hI abandhaka, trairAzika tathA niyativAda kA bhI pratipAdana karate haiN| Elaboration-Chhinnachheda naya is that where two parts of a 5 statement are not dependent on each other for their meaning, they have independent meaning. For example-"Dhammo mangal mukkittham" (Dharma is the best among all auspicious things). This 45 is an independent statement as far as the meaning is concerned. "Dhammo mangal mukkittham, ahimsa sanjamo tavo" (That dharma is the best among all auspicious things which includes ahimsa, discipline, and austerities.) Here the two parts of the statement are 45 dependent on each other for the meaning it conveys; this is an 4 4 example of Achhinnachheda naya. This can be inferred that these 22 Sutras have numerous 4 meanings and they conceal within them rules about all substances, 4 all modes, all viewpoints, and all categories. That is the reason that with reference to different nayas they represent different schools of thought, including the Jain as well as others like Abandhak, Traurashik, and Niyativad. (III) pUrvagata (III) PURVAGAT 106 : se kiM taM puvvagae ? puvvagae cauddasavihe paNNatte, taM jahA-(1) uppAyapuvvaM, (2) aggANIyaM, * (3) vIriaM, (4) atthinatthippavAyaM, (5) nANappavAyaM, (6) saccappavAyaM, Wan (7) AyappavAyaM, (8) kammappavAyaM, (9) paccakkhANappavAyaM, (10) vijjANuppavAyaM, / (11) avaMjhaM, (12) pANAU, (13) kiriyAvisAlaM, (14) lokbiNdusaarN| (1) uppAya-puvvassa NaM dasa vatthU, cattAri cUliyAvatthU paNNattA. (2) aggANIya-puvvassa NaM coddasa vatthU, duvAlasa cUliyAvatthU paNNattA. (3) vIriya-puvvassa NaM aTTha vatthU, aTTha cUliyAvatthU paNNattA, (4) atthinatthippavAya-puvvassa NaM aTThArasa vatthU, dasa cUliyAvatthU paNNattA, (5) nANappavAyapuvvassa NaM vArasa vatthU, paNNattA, Kong %%%%$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 %%% %%%%%%%%%% %% Sui Sui Sui Sui Sui %% OM zrutajJAna $5Hao Ye Shrut-Jnana) Zhan Nan Nan Ruo Deng Yi Si An Jian Ting Zong Di 55Sui Sui Sui %%%%%%$

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Quan $5$$$ $$ $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting # (6) saccappavAyapuvvassa NaM doNNi vatthU paNNattA, (7) AyappavAyapuvvassa NaM solasa vatthU paNNattA, (8) kammappavAyapuvvassa NaM tIsaM vatthU paNNattA, (9) paccakkhANapuvvassa NaM vIsaM vatthU paNNattA, (10) vijjANuppavAyapuvvassa NaM pannarasa vatthU paNNattA, (11) avaMjhapuvassa NaM bArasa vatthU paNNattA, (12) pANAupuvvassa NaM terasa vatthU paNNattA, (13) kiriAvisAlapuvvassa NaM tIsaM vatthU paNNattA, (14) lokabiMdusArapuvvassa NaM paNavIsaM vatthU paNNattA, dasa codasa aTTha aTThArasa bArasa duve a vtthuunni| solasa tIsA vIsA pannarasa annuppvaaymmi||1|| vArasa ikkArasame, bArasame teraseva vtthuunni| tIsA puNa terasame, coddasame pnnnnviimo||2|| cattAri duvAlasa aTTha ceva dasa ceva cullvtthuunni| AillANa cauNhaM, sesANaM cUliyA ntthi||3|| se taM puvvge| artha-prazna-pUrvagata kitane prakAra kA hai ? ___ uttara -pUrvagata 14 prakAra kA hai-(1) utpAdapUrva, (2) agrAyaNIpUrva, (3) vIryapravAdapUrva, (4) asti-nAstipravAdapUrva, (5) jJAnapravAdapUrva, (6) satyapravAdapUrva, (7) AtmapravAdapUrva, (8) karmapravAdapUrva, (9) pratyAkhyAnapravAdapUrva, (10) vidyAnupravAdapUrva, (11) abandhyapUrva, (12) prANAyupUrva, (13) kriyAvizAlapUrva, (14) lokbindusaarpuurv| (1) utpAdapUrva ke dasa vastu aura cAra cUlikA vastu haiN| (2) agrAyaNIyapUrva ke caudaha vastu aura bAraha cUlikA vastu haiN| (3) vIryapravAdapUrva ke ATha vastu aura ATha cUlikA vastu haiN| (4) asti-nAstipravAdapUrva ke aThAraha vastu aura dasa cUlikA vastu haiN| (5) jJAnapravAdapUrva ke bAraha vastu haiN| Zhong Guo Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $ + zrI nandIsUtra ( 446 ) Shri Nandisutra

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5555 55455555 5 5 5 5 5 555555 5 ( 6 ) satyapravAdapUrva ke do vastu (7) AtmapravAdapUrva ke solaha vastu haiM / haiN| haiN| (8) karmapravAdapUrva ke tIsa vastu haiN| ( 9 ) pratyAkhyAnapravAdapUrva ke bIsa vastu (10) vidyAnupravAdapUrva ke pandraha vastu (11) abandhyapUrva ke bAraha vastu haiN| (12) prANAyupUrva ke teraha 'vastu haiN| (13) kriyAvizAlapUrva ke tIsa vastu haiN| (14) lokavindusArapUrva ke paccIsa vastu haiN| haiN| (saMkSepa meM) pahale meM 90, dUsare meM 14, tIsare meM 8, cauthe meM 18, pA~caveM meM 12, chaThe meM 2, sAtaveM meM 16, AThaveM meM 30, naveM meM 20, dasaveM meM 15, gyArahaveM meM 12, bArahaveM meM 13, terahaveM meM 30 aura caudahaveM meM 25 vastu haiN| Adi ke cAra pUrvoM meM kramaza: pahale meM 4, 10 cUlikAe~ haiM zeSa meM cUlikAe~ nahIM haiM / yaha pUrvagata kA varNana hai| 106. Question - What is this Purvagat ? Answer-Purvagat is said to be of fourteen types1. Utpad Purva, 2. Agrayan Purva, Viryapravad Purva, 4. Astinastipravad Purva, 5. Jnanapravad Purva, 56. Satyapravad Purva, 7. Atmapravad Purva, 8. Karmapravad th Purva, 9. Pratykhyanpravad Purva, 10. Vidyanupravad Purva, 11. Abandhya Purva, 12. Pranayu Purva, 13. Kriyavishal Purva, 14. Lokabindusar Purva. dUsare meM 12, tIsare meM 8, aura cauthe meM 1. Utpad Purva has ten vastu and four chulika vastu. 2. Agrayani Purva has fourteen vastu and twelve chulika vastu. 3. Viryapravad Purva has eight vastu and eight chulika vastu. 5 zrutajJAna 4. Asti-nastipravad Purva has eighteen vastu and ten chulika vastu. ( 447 ) 55 55555555 5 555 5555 5 55 55 5 5 5 5 5 5 5 5 55 55 Shrut-Jnana 95 Wan @@ -phra

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Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5. Jnanapravad Purva has twelve vastu. $ 6. Satyapravad Purva has two vastu. 5 7. Atmapravad Purva has sixteen vastu. 8. Karmapravad Purva has thirty vastu. 9. Pratykhyanpravad Purva has twenty vastu. ___10. Vidyanupravad Purva has fifteen vastu. 9 11. Abandhya Purva has twelve vastu. 12. Pranayu Purva has thirteen vastu. 13. Kriyavishal Purva has thirty vastu. 41 14. Lokabindusar Purva has twenty five vastu. (In brief) The first has 10, second 14, third 8, fourth 18, fifth 4i 12, sixth 2, seventh 16, eighth 30, ninth 20, tenth 15, eleventh 12, twelfth 13, thirteenth 30, and fourteenth 25 vastu. ___The first four Purvas have 4, 12, 8, and 10 chulika and the + S rest do not have any chulika. This concludes the description of Purvagat. vivecana-jaina paramparA meM yaha mAnyatA hai ki java tIrthaMkara apanI prathama dezanA meM apane samaya Wan ke zIrSastha jJAnI va medhAvI gaNadharoM ko sambodhita karate haiM taba unake dvArA mAtRkApada ke 5 uccAraNa mAtra se gaNadharoM kI antaHprajJA meM samasta zrutajJAna utpanna ho jAtA hai| isake pazcAt ve isa jJAna ke AdhAra para apanI ziSya paramparA ke lie aMga zAstroM kI racanA karate haiN| yaha jJAna ma unheM dvAdazAMga kI racanA se pUrva hI prApta ho cukA hotA hai| ataH ise pUrvagata kahate haiN| gaNadharoM , ke lie yaha pUrva haiM, kintu unakI ziSya paramparA ke lie isa gahana jJAna ko samasta aMga zAstroM + kA talasparzI jJAna ho jAne ke bAda diye jAne kA vidhAna hai| eka mAnyatA yaha bhI hai ki pUrvagatama OM jJAna zabdAtIta hai aura kevala anubhavagamya hone ke kAraNa ise prApta karane kA mArga kevala utkRSTa sAdhanA hai| pUrvagata ke uparokta nAmollekha ke AdhAra para cUrNikAra tathA vRttikAra ne unameM jina viSayoM * kA jJAna honA saMbhAvita hai unakI anumAnita sUcI dI hai (1) utpAdapUrva-samasta dravyoM tathA paryAyoM kI utptti| (2) agrAyaNIpUrva-sabhI dravyoM, paryAyoM aura jIvoM ke primaann| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng Bu Bu Bu Nan Lie Sui %%%%%%%%% zrI nandIsUtra ( 448 ) Jin %Huo Ya Ya Ya Sui Sui Sui Nan %%%%%% %% Shri Nandisutra %% % % %%% %%

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$$$$$%$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 05555555555555555555555555555555556 (3) vIryapravAdapUrva-sakarma yA niSkarma jIvoM tathA ajIvoM kI antarnihita zakti yA kssmtaa| (4) asti-nAstipravAdapUrva-dravyoM va paryAyoM kA astitva, anastitva (nAstitva) tathA sApekSa astitv-anstitv| (5) jJAnapravAdapUrva-jJAna ke pA~ca prakAra tathA vividha bhed| (6) satyapravAdapUrva-satya va usake vividha bhed| (7) AtmapravAdapUrva-AtmA Adi kA vrnnn| (8) karmapravAdapUrva-karmoM kI mUla tathA uttara prakRtiyA~, tathA unake bandha, sthiti, anubhAga, pradeza Adi vissy| (9) pratyAkhyAnapUrva-pratyAkhyAna tathA unake bhed-prbhed| (10) vidyAnupravAdapUrva-atizaya vidyAe~ tathA unakI sAdhanA vidhiyaaN| (11) abandhyapUrva-zubha-azubha karmoM ke zubha-azubha phala / (12) prANAyupUrva-Ayu tathA praann| (13) kriyAvizAlapUrva-jIva tathA ajIva kI kriyAe~ tathA tajanita aashrv| (14) lokabindusArapUrva-samasta loka ke samasta jJAna, labdhi, zakti, Rddhi Adi kA bindu rUpa saar| Elaboration--It is a Jain belief that when in his first religious discourse a Tirthankar addresses the top ranking scholars of that yo period, a mere utterance of the matrika pad (a divine form of sound) 41 evokes the complete shrut-jnana in the inner recesses of their mind. After this, on the basis of this knowledge they create the Anga 5 scriptures for the benefit of their disciples. They get all this 45 knowledge before they create the twelve Anga, therefore it is called i Purvagat (included in the former). It is the earlier acquired i knowledge for the Ganadhars, but to the lineage of their disciples this profound knowledge is prescribed to be given only after they have mastered all the Angas. Another belief is that the knowledge of 4 the Purvas is beyond words. As it can be acquired only by direct 55 experience, the only way to acquire it is very high level of spiritual practices. Inferring on the basis of the above mentioned titles, the commentators (churni and vritti) have provided a list of the probable 4 subjects therein 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le Le Ting Ting Ting Ting Ting Ting FFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting 9 Wan // zrutajJAna ( 449 ) Shrut-Jnanas 0555555555555556

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454 45 41 41 555 19 914 91 44 45 44 45 495 555 44 45 45 44 445 441 44 445 446 4450 555555555555555555Sui 555555555555555 4 1. Utpad Purva-The origin of all the substances and modes. 2. Agrayani Purva--The numbers, quantities, or volumes of all substances, modes, and beings. 3. Viryapravad Purva--The inherent power and capacity of active or inactive beings and non-beings. 4. Asti-nastipravad Purva--The existence, non-existence, and relative existence or non-existence of substances and modes. 5. Jnanapravad Purva-The five types of knowledge and their various divisions. 6. Satyapravad Purva--Truth and its types. 7. Atmapravad Purva-Soul and its attributes and activities. 8. Karmapravad Purva-Karmas, their basic and auxiliary properties along with other related topics such as fusion, duration, divisions, sections, etc. 9. Pratyakhyanpravad Purva-Pratyakhyan (to expel the acquired thoughts) and its categories and sub-categories. 10. Vidyanupravad Purva-Special skills and powers and methods of acquiring and perfecting them. 4i 11. Abandhya Purva--The good and bad fruits of good and bad karmas. 4 12. Pranayu Purva-Age and life. 13. Kriyavishal Purva--The activities of beings and non-beings and the resultant inflow of karma. $ 14. Lokabindusar Purva--The drop-like gist of all knowledge, special skills, power, attainments, etc. available in the universe. (IV) 3100 (IV) ANUYOG 900: Porno a 3o3i? 30397gfere youret, A TET-(9) YCYCHTUAN1, () rifer37 al se kiM taM mUlapaDhamANuoge ? OM zrI nandIsUtra 414141414141414141414141414141414141414141414141414141414141414141414 ( 840) Shri Nandisutra

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting % Dang Chang Duan Duan Duan Duan Duan Yu Zhu Lao Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Zhong mUlapaDhamANuoge NaM arahatANaM bhagavaMtANaM puvvabhavA, devagamaNAI, AuM, cavaNAI, jammaNANi, abhiseA, rAyavarasirIo, pavvajjAo, tavA ya uggA, kevalanANuppAo.5 OM titthapavattaNANi a, sIsA, gaNA, gaNaharA, ajjA, pavattiNIo, saMghassa cauvvihassa jaM. ca parimANaM, jiNa-maNapajjava-ohinANI, sammattasuanANiNo a, vAI, aNuttaragaI aTaka uttaraveuvviNo a muNiNo, jattiyA siddhA, siddhipaho desio, jacciraM ca kAlaM pAovagayA, je jahiM jattiAI bhattAiM cheittA aMtagaDe, muNivaruttame timiraoghavippamukke, mukkhasuhamaNuttaraM ca ptte| evamanne a evamAibhAvA mUlapaDhamANuoge khiaa| se taM muulpddhmaannuoge| artha-prazna-yaha anuyoga kyA hai ? uttara-anuyoga do prakAra kA batAyA hai-(1) mUla prathamAnuyoga, aura (2) gnnddikaanuyog| prazna-mUla prathamAnuyoga meM kyA hai? uttara-mUla prathamAnuyoga meM arhanta bhagavaMtoM ke pUrvabhava, devalokagamana, devaloka AyuSya, cyavana, janma, abhiSeka, rAjyalakSmI, pravrajyA, ugra tapasyA, kevalajJAna utpatti, tIrthapravartana, ziSyagaNa, gaNadhara, AryikAe~ va pravartiniyA~, caturvidha saMgha kA parimANa, jina (kevalI), manaHparyavajJAnI, avadhijJAnI, samyak zrutajJAnI, vAdI, anuttaragatidhArI, uttara vaikriya hai labdhidhArI, jitane bhI muni siddha hue, jaise mokSa kA patha dikhAyA, jitane samaya taka anazana kiyA, jisa sthAna para jitane bhaktoM (upavAsoM) kA chedana kiyA, aura ajJAna andhakAra ke pravAha se mukta hokara jo mahAmuni mokSa ke pradhAna sukha ko prApta hue unakA varNana hai| isake atirikta anya bhAva bhI mUla prathamAnuyoga meM pratipAdita kiye gaye haiN| yaha mUla prathamAnuyoga kA varNana hai| 107. Question-What is this Anuyog? ___Answer-Anuyog is said to be of two types-1. Mools Prathamanuyog, and 2. Gandikanuyog. Question-What is this Mool Prathamanuyog? Answer-In Mool Prathamanuyog are included the various incidents from the lives of Arhant Bhagavants, such as-their+ earlier births, reincarnation as gods, life-span as gods, descent, birth. anointing. kingdom,. initiation, harsh austerities, in $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Le Le 5FF$$$$$$$$$$$$$$$ zrutajJAna ( 451 ) Shrut-Jnana 555550 bha

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) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ) O555555555555555555550 attaining Kewal-jnana, establishment of teerth, disciples, groups Wan of disciples, Ganadhars, aryikas (female ascetics) and // + pravartinis (leaders of female ascetics), four pronged religious 5 organization and its expanse, Jina (Kewali), Manah5 paryav jnani, Avadhi-jnani, samyak shrut jnani, vadi, 941 anuttaraupapatik, uttar vaikriya labdhidhari, the ascetics who 5 became Siddhas, the way they showed the path of liberation, the period of fasting, the places and periods of fasting, and the 4 great ascetics who got liberated from the darkness of ignorance $ and acquired the ultimate bliss of liberation. Besides these 45 there are some other topics also included in this Mool - Prathamanuyog. This concludes the description of Mool Prathamanuyog. Wan vivecana-jo yoga mUla tattva ke anurUpa hai athavA prarUpita tattva ke anukUla hai use anuyoga kahate haiN| jo siddhAnta athavA darzana ke arthoM ke anurUpa ho athavA unheM spaSTa karane ke lie dRSTAnta svarUpa hoM vaise jIvana caritra jisameM sammilita hoM use mUla prathamAnuyoga kahate haiN| - mUla prathamAnuyoga meM tIrthaMkaroM kI Atma-zuddhi yAtrA kA sampUrNa varNana hai| yaha unake usa OM pUrvabhava se Arambha hotA hai jisameM dizA parivartana hokara, arthAt samyaktva prApta karake + Atma-zuddhi ke mArga para cala par3e the| 41 Elaboration-The yoga (combination) that is according to the fundamentals or the propagated truth is called anuyog. That which compiles biographies that conform to the philosophy or Le principles or are used as example to vivify these is named Mool 55 Prathamanuyog. Mool Prathamanuyog has complete details of the passage of 5 Tirthankars towards purity of soul. It starts with the earlier birth in 45 which the direction of their life changed, and acquiring samyaktva they proceeded on the path of purification of soul. 108 : se kiM taM gaMDiANuoge? OM gaMDiANuoge-kulagaragaMDiAo, titthayaragaMDiAo, cakkavaTTigaMDiAo, dasAragaMDiAo, baladevagaMDiAo, vAsudevagaMDiAo, gaNadharagaMDiAo, OM bhaddabAhugaMDiAo, tavokammagaMDiAo, harivaMsagaMDiAo, ussappiNIgaMDiAo, ma zrI nandIsUtra ( 452 ) Shri Nandisutra 05555555555555555555555555550 ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) Wan

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phra phaphaphaphaphapha ka ka ka za ka ka 50 osappiNIgaMDiAo, cittaMttaragaMDiAo, amara-nara- tiria-niraya-gai-gamaNa-vivihapariyaNANuoge, evamAi Ao gaMDiAo AghavijjaMti, paNNavijjati / settaM DiANuoge, setaM aNuoge / na - gaNDikAnuyoga meM kyA hai ? artha- prazna uttara - gaNDikAnuyoga meM kulakaragaNDikA, tIrthaMkaragaNDikA, cakravartIgaNDikA, dazAragaNDikA, baladevagaNDikA, vAsudevagaNDikA, gaNadharagaNDikA, bhadrabAhugaNDikA, tapokarmagaNDikA, harivaMzagaNDikA, utsarpiNIgaNDikA, avasarpiNIgaNDikA, citrAntaragaNDikA, deva, manuSya, tiryaMca, naraka Adi gatiyo meM gamana tathA saMsAra paryaTana Adi gaNDikAe~ kahI gaI haiM, pratipAdita kI gaI haiN| yaha gaNDikAnuyoga kA varNana hai| yaha anuyoga kA varNana hai| 108. Question - What is this Gandikanuyog ? Answer-In Gandikanuyog are discussed and propagated-- Kulkar Gandika, Tirthankar Gandika, Chakravarti Gandika, Dashar Gandika, Baldev Gandika, Vasudev Gandika, Ganadhar 5 Gandika, Bhadrabahu Gandika, Tapokarma Gandika, Harivamsh Gandika, Utsarpini Gandika, Avasarpini Gandika, Wan Chitrantar Gandika, and births in genuses of gods, human phra I beings, animals, hell beings, etc., cycles of rebirth and other such gandikas. Wan This concludes the description of Gandikanuyog, this concludes the description of Anuyog. Wan vivecana- gaNDikA kA artha hai goNtth| jisameM itihAsa ganne kI gaoNThoM kI taraha viSayAnusAra, Wan ka kramAnusAra athavA kAlAnusAra vibhAjita ho vaha gaNDikAnuyoga kahA gayA hai| jaise- gannA aneka gA~ThoM se vibhAjita hotA hai vaise hI kAlakrama tIrthaMkara kAla se vibhAjita kareM to vIca kA samaya Wan aneka mahApuruSoM ke itihAsa se sajA huA hai| gaNDikAnuyoga meM ina sabhI ke aneka bhavoM- Agata 5 va anAgata ( bhaviSya) kI kathAe~ haiM / 5 Wan Elaboration-Gandika means knot. That in which history is 5 divided, like knots in sugar-cane or bamboo, subject wise, sequence - 5 5 wise, or period-wise, is named Gandikanuyog. As a sugar-cane is 5 divided by knots, if we divide the span of time by periods of Tirthankars the intervening periods are filled with the history of zrutajJAna ( 453 Shrut-Jnana 5555555555545555565555595555 5

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6 57 5 5 5 5 55 5 5 5 5 5 5 5 46 6 4 5 6 7 45 46 45 46 4 45 46 45 4 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 Wan numerous great individuals. Gandikanuyog contains the stories of many past and future incarnations of all these. 5665 5 6 7 45 46 47 44555 5555 109 : se kiM taM cUliAo ? cUliAo - AillANaM cauNhaM puvvANaM cUliAo sesAI puvvAiM acUli aaii| settaM cUliAo / artha-pra (v) cUlikA (V) CHULIKA - prazna - cUlikA kyA hai ? uttara - Adi ke cAra pUrvoM meM cUlikAe~ haiM, zeSa cUlikArahita haiN| yaha cUlikA kA varNana hai| 109. Question-What is this Chulika? Answer-The first four Purvas have Chulikas and the remaining are without them. This concludes the description of Chulika. vivecana - cUlikA yA cUlA parvata ke zikhara yA coTI ko kahate haiM / yaha sAmAnyatayA parvata ke AdhAra bhAga se alaga ginane meM AtA hai / usI prakAra kisI zAstra ke AdhAra bhAga se pRthak jo atirikta sAmagrI dI jAtI hai use cUlikA kahate haiM / arthAt graMtha meM carcita viSaya sambandhI sAmagrI jo pariziSTa rUpa ho vaha cUlikA kahalAtI hai / Elaboration-Chulika or chula means the peak or pinnacle of a mountain. This is generally counted separately from the base and body of a mountain. In the same way the extra material, other than the basic text, included in a scripture is called Chulika. In other words the extra material related to the basic text and given as appendix and/or addendum is called Chulika. zrI nandI sUtra dRSTivAdAMga kA upasaMhAra CONCLUSION OF DRISHTIVADANG 110 : diTTivAyarasa NaM parittA vAyaNA, saMkhejjA aNuogadArA, saMkhejjA veDhA, saMkhejjA silogA, saMkhejjAo paDivattIo, saMkhijjAo nijjuttIo, saMkhejjAo sNghnniio| ( 454 ) 5 5 5 5 5 555 5546 47 48 4 45 46 456 45555 5 5 5 5 55 > 45 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 Shri Nandisutra For Private Personal Use Only

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5555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui 55Fen se NaM aMgaThThayAe bArasame aMge, ege suakkhaMdhe, cohasapuvvAiM, saMkhejjA vatthU, # + saMkhejjA cUlavatthU, saMkhejjA pAhuDA, saMkhejjA pAhuDapAhuDA, saMkhejjAo pAhuDiAo, ma E saMkhejjAo pAhaDapAhuDiAo, saMkhejjAiM payasahassAiM payaggeNaM, saMkhejjA akkharA, + aNaMtA gamA, aNaMtA pajjavA, parittA tasA, aNaMtA thAvarA, sAsaya-kaDa-nibaddha nikAiA jiNapannattA bhAvA AghavijjaMti, paNNavijjaMti, parUvijjaMti, daMsijjati, Wan nidasijjaMti. uvdNsijjti| OM se evaM AyA, evaM nAyA, evaM vinnAyA, evaM caraNa-karaNa parUvaNA aaghvijNti| ke se taM ditttthivaae| a artha-dRSTivAda kI saMkhyAta vAcanA, saMkhyAta anuyogadvAra, saMkhyAta veDhaH (chanda), saMkhyAta 5 zloka, saMkhyAta pratipattiyA~, saMkhyAta niyuktiyA~, aura saMkhyAta saMgrahaNiyA~ haiN| OM aMga sUtroM ke krama meM yaha bArahavA~ aMga hai| isameM eka zrutaskandha, caudaha pUrva, saMkhyAta vastu, saMkhyAta prAbhRta, saMkhyAta prAbhRtaprAbhRta, saMkhyAta prAbhRtikAe~, saMkhyAta prAbhRtikA prAbhRtikAe~ haiN| isakA pada parimANa saMkhyAta sahana padAgra hai| isameM ananta paryAya, parimita masa aura ananta sthAvara haiN| isameM zAzvata, kRta, nibaddha, aura nikAcita jina-praNIta bhAvoM kA AkhyAna hai, prarUpaNA hai, darzana hai, nidarzana hai aura upadarzana hai| isakA adhyayana karane vAlA isameM tanmaya hokara una bhAvoM kA jJAtA evaM vijJAtA ho * jAtA hai aisI caraNa-karaNa rUpa prarUpaNA isameM kI gaI hai| * yaha dRSTivAda zruta kA varNana hai| 110. Drishtivad has limited vachana (readings, lessons, 5 compilations, editions). It has countable anuyogadvar, Wan countable verses, countable couplets, countable prattpattis, Si countable niryukti (parsing), and countable sangrahanis. This Drishtivad is twelfth among the Angas. It has one ; Wan shrutshandha (part), fourteen purvas, countable vastus, countable prabhrit, countable prabhrit-prabhrit, countable prabhritikas, and countable prabhritika-prabhritikas Measured in pad (sentence units) it has countable thousand pad. It has Wan countable alphabets, infinite gum (meanings) and infinite : paryaya (variations). It has descriptions of limited number of mobile beings, and infinite immobile beings. Established with 4 the help of shashvat (eternal or fundamental), krit (created or 4 4zrutajJAna ( 455 ) Shrut-Jnana 0555555555555555555555555550 Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Le Chang Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Chi Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Bu Bu Bu Bu

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Wan 555555555)Wan 5444444455 44A 4 experimented) and natural evidences, the tenets of the Jina 41 have been stated (akhyayit), propagated (prajnapit), detailed 5 (prarupit), explained (with the help of metaphors) (darshit), 41 _clarified (with the help of examples) (nidarshit), and simplified (with the help of discourse style) (upadarshit). It has been presented in such charan-karan style that if a person is engrossed in its studies, he becomes a scholar and an expert of the subject. This concludes the description of Drishtivad. vivecana-lagatA hai dRSTivAda kevala vizAla grantha hI nahIM, apitu, isameM saMkalita viSaya bhI bahuta the aura unakA atyadhika sUkSmatA se savistAra varNana kiyA gayA thaa| isI kAraNa isake vibhAjana anya zrutoM kI apekSA adhika sArayukta aura adhika saMkhyA vAlA hai| ina vibhAjanoM kI paribhASA isa prakAra hai vastu-bar3e adhyayana adhikAra, athavA khaNDa, prAbhRta-madhyama AkAra vAle adhyayana athavA prakaraNa, prAbhRta-prAbhRta-choTe adhyayana athavA adhyAya, prAbhRtikA-adhyAya ke bar3e aMza, prAbhRtikAprAbhRtikA-adhyAya ke choTe aMza, saMgrahaNI-prAbhRta Adi meM varNita viSaya ko eka-do gAthAoM meM 5 batAyA, cUlikA vastu-cUlikA ke adhyyn| Elaboration-It appears that Drishtivad is not just a voluminous book. The subject compiled in it were numerous and they all were discussed minutely and in great detail. That is why the list of its divisions is much longer and more informative as compared with that of other shruts. These divisions are defined as follows Vastu-larger sections or volumes, Prabhrit-medium sized 15 sections or parts, Prabhrit-prabhrit-smaller sections or chapters, Prabhritikas--longer portions of a chapter, Prabhritika5 prabhritikas-shorter portions of a chapter, Sangrahani-list of 4 subjects given in a few verses, Chulika vastu-sections of a chulika. dvAdazAga kA sakSipta sArAza BRIEF GIST OF DVADASHANG 111 : icceiyammi duvAlasaMge gaNipiDage aNaMtA bhAvA, aNaMtA abhAvA, aNaMtA OM heU, aNaMtA aheU, aNaMtA kAraNA, aNaMtA akAraNA, aNaMtA jIvA, aNaMtA + zrI nandIsUtra ( 456 ) Shri Nandisutra 4

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Zhong Li Li Ming Ming Si Ke Yu Bu Bu Bu Ya Ya Ya Zhu Ting Ting Ting Ting Ting Dui Shen Chuan Yu Bu Bu Jie Yu Fen Fen 5 ajIvA, aNaMtA bhavasiddhiyA, aNaMtA abhavasiddhiyA, aNaMtA siddhA, aNaMtA asiddhA pnnnnttaa| bhAvamabhAvA heUmaheU kAraNamakAraNe cev| jIvAjIvA bhavia-abhaviA siddhA asiddhA y|| __ artha-isa dvAdazAMga gaNipiTaka meM ananta bhAva, ananta abhAva, ananta hetu, ananta ahetu, ananta kAraNa, ananta akAraNa, ananta jIva, ananta ajIva, ananta bhavasiddhika, ananta abhavasiddhika, ananta siddha aura ananta asiddha kA viSaya pratipAdana kiyA gayA hai| saMgrahaNI gAthA meM bhI yahI sUcI dI gaI hai| 111. The subjects dealt in this Dvadashang Ganipitak are___infinite bhava (modes), infinite abhava (non-modes or absence : 4 of modes), infinite hetu (causes), infinite ahetu (non-causes), 55 + infinite karan (basis), infinite akaran (non-basis or absence of ___basis), infinite beings, infinite (non-beings), infinite : bhavasiddhik (destined to liberate), infinite abhavasiddhik (not 3 destined to liberate), infinite Siddhas (liberated ones), and 5 infinite asiddha (not liberated). The sangrahini verse also contains the same list. vivecana-yaha dvAdazAMga meM carcita viSayoM kI saMkSipta rUparekhA hai| pratyeka padArtha apane svarUpa Wan meM sadpa hotA hai yaha bhAva hai, isakA pratipakSI asadpa hai arthAt anya rUpa kI apekSA se vaha 2 asadupa hai-yaha usa anya rUpa kA abhAva hai| jaise jIva meM jIvatva kA bhAva hai aura ajIvatvaka kA abhaav| hetu kA artha ve sAdhana haiM jo icchita artha kI jijJAsA meM kAraNa svarUpa hoN| isakA 9 pratipakSa athavA anya rUpI ahetu haiN| kAraNa ve haiM, jinake AdhAra para svaguNoM kA nirmANa hotA hai / jaise ghaTa ke kAraNa haiM miTTI (upAdAnakAraNa), cAka, DaNDA, vastra, kumhAra Adi (nimittkaarnn)| # isakA pratipakSa athavA para-guNoM ke AdhAra akAraNa haiN| jIva-ajIva, bhavya-abhavya, siddha-asiddha Wan ye sabhI pUrva varNita haiN| Elaboration-This the brief list of the subjects discussed in the 4 twelve Angas. Every substance in its natural form is existent, this is si bhava. Contrary to this is the absence or non-existence of a form 41 other than its natural form or an un-natural form, this is abhava. For 41 example a being has presence of the basic attribute of life and absence of the basic attribute of non-being. Hetu is the cause that Fen Ting Ting Ting Ting Ting FFLe %ssfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F$$$ $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$$$ $$$ $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Si Le Ting Ting Ting Ting Ting Ting Ting Zai zrutajJAna ( 457 ) Shrut-Jnana $Ting Ting Ting Ting Ting Ting Ting Ting Fei Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Sheng

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Si wssSuo Wan %SSFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55Hao Ye Zhan Yi Pan Zhu Dan Duan Duan Duan Duan Duan Duan Xin Zhan Lu Si De Deng Deng Deng Deng 15 inspires curiosity about the desired subject. Ahetu is its opposite. 4. Karan is the basis of acquiring fundamental attributes. For example 55 46 sand is the upadan karan (fundamental basis) of pitcher, and wheel, $ stick, potter, etc., are its nimitta karan (instrumental basis). Akaran si is its opposite. Jiva-ajiva, Bhavya-abhavya, and Siddha-asiddha have already been explained. dvAdazAMgazruta kI virAdhanA kA kuphala BAD CONSEQUENCES OF GOING AGAINST THE DVADASHANG 112 : icceiaM duvAlasaMgaM gaNipiDagaM tIe kAle aNaMtA jIvA ANAe virAhittA cAurataM saMsAra-katAraM annupriattiNsu|| ___ icceiMaM duvAlasaMgaM gaNipiDagaM paDuppaNNakAle parittA jIvA ANAe meM virAhittA cAuraMtaM saMsArakaMtAraM annupriattttti| icceiaM duvAlasaMgaM gaNipiDagaM aNAgae kAle aNaMtA jIvA ANAe virAhittA cAuraMtaM saMsArakaMtAraM annupriattttissNti| ma artha-bhUtakAla meM isa dvAdazAMga gaNipiTaka kI AjJA se (tIrthaMkara bhagavAna ke Adeza ke kI) virAdhanA karake ananta jIvoM ne cAra gatirUpI saMsAra kAntAra meM paribhramaNa kiyaa| - isI prakAra vartamAna kAla meM isa dvAdazAMga gaNipiTaka kI AjJA kI virAdhanA karake + ananta jIva cAra gati rUpa saMsAra kAntAra meM paribhramaNa karate haiN| Wan isI prakAra AgAmI kAla meM isa dvAdazAMga gaNipiTaka kI AjJA se virAdhanA karake ananta jIva cAra gati rUpI saMsAra kAntAra meM paribhramaNa kreNge| 112. In the past, going against the Dvadashang or the orders of Tirthankar Bhagavan, infinite beings have wandered around 47 in the dense forest of cycles of rebirth in four gatis (genuses). In the same way, during the present, going against the F Dvadashang or the orders of Tirthankar Bhagavan, infinite beings wander around in the dense forest of cycles of rebirth in four gatis (genuses). In the same way, in future, going against the Dvadashang or the orders of Tirthankar Bhagavan, infinite beings will wander Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI nandIsUtra ( 458 ) Shri Nandisutra De Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Sui Sui Sui Ya Chi Ya $$$$Sui Sui Sui Sui Sui Sui Sui Sui Sui $$

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5555 5959595555555 595 59595445455EUR around in the dense forest of cycles of rebirth in four gatis (genuses). vivecana-dvAdazAMga meM saMsArI jIvoM ke hita sAdhana ke lie jo kucha satya batAyA gayA hai use hI AjJA kahate haiM / AjJA ke tIna prakAra batAye haiM- sUtrAjJA, arthAjJA aura ubhayAjJA / inakI virAdhanA ke udAharaNa haiM (1) jamAli ke samAna jo ajJAna evaM durAgrahapUrvaka anyathA sUtra par3hatA hai vaha sUtrAjJA kA virAdhaka hai| Wan (2) durAgraha ke kAraNa jo dvAdazAMga kI anyathA prarUpaNA karatA hai vaha arthAjJA kA virAdhaka hotA hai jaise-goSThAmAhila / (3) jo zraddhAvihIna vyakti dvAdazAMga ke zabdoM va arthoM donoM kA upahAsa karatA hai aura unase viparIta calatA hai vaha ubhayAjJA virAdhaka hai| Elaboration-The truth revealed in the Dvadashang for the benefit of the worldly beings is called ajna (order). There are said to 5 be three types of ajna - sutrajna (text ), arthajna (meaning), and ubhayajna (both). The examples of going against these are 1. He who, inspired by dogmas and out of ignorance, studies 5 wrong texts, as Jamali did, is going against sutrajna. 2. He who, inspired by dogmas and out of ignorance, interprets the text wrongly, as Goshthamahil did, is going against arthajna. 3. He who, lacks faith and mocks both, text and meaning of the Dvadashang and behaves contrary to it, is going against ubhayajna (both). dvAdazAMga - ArAdhanA kA suphala GOOD CONSEQUENCES OF FOLLOWING THE DVADASHANG 113 : icceiaM dubAlasaMgaM gaNipiDagaM tIe kAle aNaMtA jIvA ANAe ArAhittA 5 cAurataM saMsArakaMtAraM vIivaiMsu / icceiaM duvAlasaMgaM gaNipiDagaM paDuppaNNakAle parittA jIvA ANAe ArAhittA cAurataM saMsArakaMtAraM vIivayaMti / icceiaM duvAlasaMgaM gaNipiDagaM aNAgae kAle aNaMtA jIvA ANAe ArAhittA cAurataM saMsArakaMtAraM vIivaissaMti / 5 zrutajJAna ( 459 ) 555555555 Shrut-Jnana Wan 56

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)Wan ) ) ) ) ) ) 055555555555555555EO artha-bhUtakAla meM isa dvAdazAMga gaNipiTaka kI AjJA se tIrthaMkaroM ke AdezoM kI ArAdhanA karake ananta jIvoM ne cAra gatirUpI saMsAra kAntAra ko pAra kiyaa| ma isI prakAra vartamAna kAla meM isa dvAdazAMga gaNipiTaka kI AjJA se ArAdhanA karake ke + ananta jIva cAra gatirUpI saMsAra kAntAra ko pAra karate haiN| isI prakAra anAgata kAla meM isa dvAdazAMga gaNipiTaka kI AjJA se ArAdhanA karake OM ananta jIva cAra gatirUpI saMsAra kAntAra ko pAra kreNge| OM 113. In the past, following the Dvadashang or the orders of 5. Tirthankar Bhagavan, infinite beings have crossed the dense __forest of cycles of rebirth in four gatis (genuses). In the same way, during the present, following the Dvadashang or the orders of Tirthankar Bhagavan, infinite 5 beings cross the dense forest of cycles of rebirth in four gatis $i (genuses). $ In the same way, in future, following the Duadashang or the 41 orders of Tirthankar Bhagavan, infinite beings will cross the dense forest of cycles of rebirth in four gatis (genuses). vivecana-jisa prakAra ghanA jaMgala aneka prakAra ke hiMsra jantuoM, anya kaThina bAdhAoM tathA ! aMdhakAra se paripUrNa hotA hai aura use pAra karane ke lie teja prakAza-puMja kI AvazyakatA hotI Wan hai| usI prakAra janma-maraNa va cAra gatiyoM kI bAdhAoM va aMdhakAra se bhare isa saMsArarUpI jaMgala ma ko pAra karane ke lie zrutajJAnarUpI prakAza-puMja kI AvazyakatA hotI hai| Atma-kalyANa aura . * para-kalyANa ke mArga para zrutajJAna hI parama sahAyaka va Alambana hai| ataH mumukSuoM ko isake samyak artha ko grahaNa kara AcaraNa meM utAranA caahie| karmoM ke mala se mukti kA yahI upAya hai aura yahI antataH isa saMsAra sAgara se pAra utarane kA sAdhana hai| Elaboration-A dense forest is infested with many dangerous i animals, other difficulties, and darkness and one needs a bright 155 source of light in order to be able to cross it. In the same way, in order to cross the hurdles of cycles of rebirth in four gatis and the darkness of ignorance infesting this world, one needs the bright source of \i spiritual light that is shrut-jnana. On the path of development of the si 5 self and others the best guide and help is shrut-jnana. Therefore 5 those desirous of liberation should understand the right meaning of this and apply the same in one's conduct. This is the only way to get ) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9Nian ) ) ) ) ) ) ) ) ) ) ) ) ) 4 zrI nandIsUtra ( 460 ) Shri Nandisutra O555555555555555555555FO

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55555555555555Hao 5555555555Di 5Qi rid of the infection of karmas and finally, this is the only means to cross the ocean of mundane existence Ling Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting gaNipiTaka kI zAzvatatA THE ETERNALITY OF GANIPITAK 114 : iccei duvAlasaMgaM gaNipiDagaM na kayAi nAsI, na kayAi na bhavai, kayAi na bhvissi| bhuviM ca, bhavai a, bhavissai / dhuve, niae, sAsae, akkhae, avvae, avaTThie, nicce| se jahAnAmae paMcatthikAe na kayAi nAsI, na kayAi natthi, na kayAi na bhavissai / bhuviM ca, bhavai a, bhavissai a, dhuve, niyae, sAsae, akkhae, avvae avaTTie, nicce| evAmeva duvAlasaMge gaNipiDage na kayAi nAsI, na kayAi natthi, na kayAi na 9 bhvissi| bhuviM ca, bhavai a, bhavissai a, dhuve, niyae, sAsae, akkhae, avvae, avaTThie, nicce| se samAsao caubihe paNNatte, taM jahA-davvao, khittao, kAlao, bhAvao, tattha davvao NaM suanANI uvautte savvadavvAiM jANai, pAsai, khittao NaM suanANI uvautte savvaM khettaM jANai, pAsai, kAlao NaM suanANI uvautte savvaM kAlaM jANai, pAsai, bhAvao NaM suanANI uvautte savve bhAve jANai, paasi| ___ artha-jaise aisA nahIM hai ki paMcAstikAya kadAcita nahIM the,, kadAcit nahIM haiM aura OM kadAcit nahIM hoNge| ve bhUtakAla meM the, vartamAna kAla meM haiM aura bhaviSya meM rheNge| ve dhruva haiM, niyata haiM, zAzvata haiM, akSaya haiM, avyaya haiM, avasthita haiM aura nitya haiN| usI prakAra aisA nahIM hai ki yaha dvAdazAMga gaNipiTaka kadAcit nahIM thA, kadAcit nahIM hai| * hai aura kadAcit nahIM hogaa| yaha bhUtakAla meM thA, vartamAna kAla meM hai aura bhaviSya meM rhegaa| yaha dhruva hai, niyata hai, zAzvata hai, akSaya hai, avyaya hai, avasthita hai aura nitya hai| " __vaha dvAdazAMga saMkSepa meM cAra prakAra se pratipAdita kiyA hai-dravyataH, kSetrataH, kAlata aura bhAvataH, jaise___ dravya se zrutajJAnI-upayoga dvArA saba dravyoM ko jAnatA aura dekhatA hai| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrutajJAna ( 461 ) Shrut-Jnana 95%%%%Sui Sui Nan %%Sui %%%%%%%%%%Bu Bu Sui Nan Nan Qiao %%%%%%%

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Ru Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFs%5Ting Ting Ting Ting Ting Ting Ting Ting $ 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Qi Xian Dian Dian Dian Dian Dian Dian Dian Dian Dian Qi Fa Ban Xian Lu %Yan Yu Lie Deng Duan Duan Duan Yu Kong kSetra se zrutajJAnI-upayoga dvArA samasta kSetra ko jAnatA aura dekhatA hai| kAla se * zrutajJAnI-upayoga dvArA sarvakAla ko jAnatA aura dekhatA hai| bhAva se zrutajJAnI-upayoga 5 OM dvArA saba bhAvoM ko jAnatA aura dekhatA hai| 15 114. It is not that the panchastikaya (five fundamental 5 things) did not, do not, and will not exist. They did, do, and will si exist in the past, present, and future. They are firm, defined, Heternal, unending, not depleted, fixed, and ever existent. In the same way, it is not that the Dvadashang Ganipitak did 4fi not, do not, and will not exist. They did, do, and will exist in the OM past, present, and future. They are fixed, defined, eternal, unending, not depleted, firm and ever existent. In brief, this Dvadashang has been propagated four waysHe with reference to substance, area, time and modes, as is saidWan With reference to substance a shrutjnani, when intends, seesy 2 and knows all substances. With reference to area a shrutjnani, 5 when intends, sees and knows all areas. With reference to time + a shrutjnani, when intends, sees and knows all time. With Wan reference to mode a shrutjnani, when intends, sees and knows all modes. vivecana-dvAdazAMga kI zAzvatatA ko vibhinna dRSTikoNoM se sthApita karane ke lie dhruvAdi vizeSaNoM kA upayoga kiyA gayA hai| inakA vivaraNa udAharaNa, dRSTAnta yA upamA Adi ke dvArA isa prakAra hai dhruva-meruparvata jaise sarvakAlIna acala va dhruva hai usI prakAra dvAdazAMga dhruva hai| niyata-jIvAdi nava tattva kA pratipAdaka hone se vaha niyata hai| zAzvata-sRSTi kA AdhArabhUta hone se paMcAstikAya jaise sadA vidyamAna hai tathA raheMge vaise hI yaha zAzvata hai| Wan akSaya-jaise gaMgA Adi mahAnadiyoM kA pravAha nirantara pravahamAna hone para bhI akSaya hai vaise hI vAcanArUpI zruta-pravAha nirantara gatimAna hone para bhI ye akSaya hai| + avyaya-jaise (mAnuSottara parvata se bAhara meM) samudra kI athAha jalarAzi meM nyUnAdhikatA nahIM hotI usI prakAra mokSa mArga kI preraka kSamatA kI athAha rAzi hone ke kAraNa ye avyaya haiN| zrI nandIsUtra ( 462 ) Shri Nandisutra $55Sui Bu Bu Bu Deng Bu 555555555555Sui Deng Deng Fang 555555Sui 5Bu Xian Sheng Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Nian STing Ting Ting Ting Ting Ting Ting FFF SF5sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Fs $$ Le Le S Ting Ting Ting Ting Ting FFF * avasthita-jaise mahAdvIpa apane pramANa va sthAna meM avasthita haiM usI prakAra ye bhI avasthita haiN| nitya-jaise AkAza Adi dravya kI pratyeka kAla meM sattA vidyamAna rahatI hai usI prakAra ye sarvakAla bhAvI arthAt nitya haiN| Elaboration-To establish the eternality of Dvadashang from y different angles adjectives like dhruva have been used. These terms are explained here with the help of examples or metaphors___Dhruva (firm)-Always immovable like the Meru mountain. Niyat (defined)--Being the source of validation of the well defined 15 nine fundamentals like jiva (being), it is well defined. Shashvat (eternal)--As the five fundamental substances are 55 eternal because of their being the basis of this creation, so is this fi Ganipitak. Akshaya (unending)-Like the unending flow of the perpetual rivers like the Ganges, the flow of the recitation of the Ganges of 46 shrut is unending. Avyaya (not depleted)-The immense volume of an ocean is never 45 4 depleted. As the Ganipitak has an immense volume of the inspiration 4 for the path of liberation it does not deplete. 55 Avasthit (fixed)--As a continent has fixed dimension and location, 9 so is this Ganipitak. Nitya (ever existent)-As the existence of fundamentals like space ____ is ever existent, so is that of the Ganipitak. $%Suo Wan 5sTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting sfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrutajJAna ke bheda aura paThana-vidhi THE TYPES AND PROCEDURE OF STUDY OF SHRUT-JNANA 115 : akkhara sannI samma, sAiaM khalu spjjvsiaNc| gamiaM aMgapaviTTha, sattavi ee sapaDivakkhA // 1 // AgamasatthaggahaNaM, jaM buddhiguNehiM aTThahiM ditttth| biMti suanANalaMbhaM, taM pucavisArayA dhiiraa||2|| sussUsai paDipucchai, suNei giNhai a Ihae yaa'vi| tatto apohae vA, dhArei karei vA sammaM // 3 // zrutajJAna Shrut-Jnana Nan Sui Sui Sui Sui Sui Sui Sui Sui Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Ya Si Ya Ya Bu Bu Bu Bu Bu Gong $

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*** 5 @! mUaM huMkAraM vA, bADhaMkAra paDipuccha vImaMsA / tatto pasaMgapArAyaNaM ca pariNiTTA sattamae // 4 // suttattho khalu paDhamo, bIo nijuttimIsio bhaNio / taio ya niravaseso, esa vihI hoi aNuoge || 5 || settaM aMgapaviTTha, settaM suanANaM, se ttaM parokkhanANaM, se ttaM nandI | sUtra -- akSara, saMjJI, samyak, sAdi, saparyavasita, gamika aura aMga-praviSTa sAta pakSa ); anakSara, asaMjJI, mithyA, anAdi, aparyavasita, agamika, aura aMgabAhya sAta pratipakSa) isa prakAra zruta ke 14 bheda haiN| buddhi ke jo aSTha svAbhAvika guNa Agama zAstra ke adhyayana dvArA zrutajJAna kA lAbha dete haiM unheM pUrva zAstra ke jJAtA evaM dhairyavAna AcArya isa prakAra kahate haiM 1. suzrUSA, 2. pratipRcchanA, 3. zravaNa karanA, 4 grahaNa karanA, 5 . IhA karanA, 6. apoha karanA, 7. dhAraNA, tathA 8. samyaktayA AcaraNa karanA / sunane ke sAta guNa ye haiM- mUka rahakara sune, huMkAra Adi kahe, samarthana vyakta kareM, phira prazna kareM, vicAra kareM, prasaMga kA pArAyaNa kareM, artha kA pratipAdana kreN| 556 anuyoga vidhi isa prakAra hai - sarvaprathama sUtra va artha kI vAcanA kareM, dUsarI vAcanA meM niyukti mizra kI vAcanA kareM aura phira tIsarI vAcanA meM naya nikSepapUrvaka pratipAdana kreN| yaha aMga-praviSTazruta kA varNana pUrNa huaa| yaha zrutajJAna kA varNana hai| yaha parokSajJAna kA varNana hai| yaha nandIsUtra kA varNana samApta hai| 115. There are fourteen types of shrut-jnana - Akshar, Sanjni, Samyak, Saadi, Saparyavasit, Gamik and Angapravisht (seven positives); Anakshar, Asanjni, Mithya, Anaadi, Aparyavasit, Agamik and Angabahya (seven negatives). The eight inherent qualities of wisdom that help gain scriptural knowledge through study of Agams are defined by the serene and scholarly sages of the past as follows 1. Sushrusha, 2. Pratiprichhana, 3. Shravan, 4. Grahan, 5. Tha, 6. Apoha, 7. Dharana, and 8. Samyak Acharan. The seven qualities of listening are-be silent while listening, utter acknowledgment, express acceptance, raise 5 questions, contemplate, absorb the lesson, define the meaning. phra 5 zrI nandIsUtra ( 464 ) 555555 Shri Nandisutra @phra

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) ) ) ) ) ) ) ) ) ) ) Duo Ye Ting Jie Ju %Si Si Ye Zhan Fang Duan Si Si Ye Ye Ting Ting Si Lu Si Ming Si Deng Deng Deng The procedure of Anuyog is--first of all recite the text and is w the meaning; after this, mix it with commentaries (niryukti); 45 yi and thirdly validate it with the help of naya and nikshep. This concludes the description of Angapravisht shrut. This \ concludes the description of shrut-jnana. This concludes the 45 description of paroksh-jnana. This concludes Nandi Sutra. ___vivecana-upasaMhAra karate hue zruta ke caudaha bheda batAne ke pazcAt zrutajJAna ko prApta karane ke ke lie Avazyaka buddhi ke ATha guNoM kA varNana kiyA gayA hai| isakA iMgita yaha hai ki zrutajJAna dene kA adhikArI to guru hai kintu pAne kA adhikArI kauna hai yaha dekhe binA zrutajJAna denA Wan ahitakara hotA hai| jisase zruta kI avahelanA bhI ho sakatI hai| buddhi cetanA kI kriyA hai, vaha guNa tathA avaguNa donoM ko grahaNa karatI hai| jo buddhi guNa Wan grahaNa karatI hai vahI zrutajJAna ke yogya aura sakSama hai| pUrvadhara tathA dhIra AcAryoM kA kathana hai ki vuddhi ke ATha guNoM sahita zrutajJAna karane vAle guru ke pAsa adhyayana kiyA jAye tabhI Agama zAstroM kA jJAna ho sakatA hai| buddhi ke ye ATha guNa isa prakAra haiM (1) sussUsaI-zuzrUSA karanA-sunane kI icchA sahita guru kI upAsanA krnaa| jJAna prApta karane ke lie athavA pATha Arambha hone se pUrva guru kI bhaktibhAva se vandanA-sevA Adi karanA hai hai aura phira sunane kI jijJAsA vyakta krnaa| jijJAsA ke abhAva meM jJAna prApta honA asaMbhava hai| (2) paDipucchaI-pratipRcchanA karanA-pATha Arambha hone para athavA sUtra yA artha sunane para yadi // OM zaMkA utpanna ho to vinayapUrvaka guru ke samakSa prazna krnaa| zaMkA ke samAdhAna ke vinA artha spaSTa nahIM hotA aura jJAna puSTa nahIM hotaa| pratipRcchA meM jijJAsA kI pradhAnatA rahatI hai| (3) suNeI-gurujana prazna kA uttara dete haiM use ekAgrapana se sunnaa| yadi kisI zaMkA kA samAdhAna na ho to gurujanoM se punaH pUchakara unakA uttara dhyAnapUrvaka sunnaa| (4) giNhaI-gurujanoM dvArA diyA gayA samAdhAna tathA guru vAcanA se prApta pATha ko hRdaya meM OM dhAraNa krnaa| (5) IhA-hRdayaMgama kiye hue pATha yA uttara para cintana-manana karanA jisase jJAna mana kA OM viSaya bana paaye| (6) apohA-jJAna para cintana-manana karake yaha nizcaya kareM ki gurujanoM se prApta jJAna yathArtha hai, samyak hai| ma (7) dhAraNA-phira sthira vizvAsa hone para usa jJAna kA sAra hRdaya evaM buddhi meM dhAraNa kreN| ) ) Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) Wan zrutajJAna ( 465 ) %%%%%%%%%Jiu Xian Bu Bu Sui Sui Sui %%%%%%% Shrut-Jnana %%% %% % % %

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)))) ))) )))))))))))))) 555555555555555555555555555550 (8) kareI vA samma-jJAna kA sAra hai caaritr| sunA huA, mana meM sthira kiyA huA jJAna ja samyaka ArAdhanA dvArA AcaraNa meM utaratA hai taba vaha karmakSaya kara mukti prApta karAne meM samartha // hotI hai| buddhi kA antima guNa hai jJAna para samyakapa meM AcaraNa kreN| jJAna sunane kI vidhi ma gAthA 4 meM gurujanoM se jJAna zravaNa karane kI vidhi vatAI hai| guruoM ke sAmane donoM hAtha , +jor3akara vinayapUrvaka namra Asana se vaittheN| gurujana jaba jJAna yA tattva kA pravacana karate haiM taba ziSya sunA huA isa prakAra usakA Adara kreN| (1) mUaM-gurujana jaba jJAna sunA rahe to ziSya mauna rahakara dattacitta hokara suneN| (2) huMkAraM-guru vacana sunate hue bIca-bIca meM huMkAra yA svIkAra karate rahanA caahie| (3) bADhaMkAra-guru se jJAna sunate hue yathAsamaya usakA Adara karate hue kaheM-gurudeva ! - Apane jo kahA vaha satya hai| tahatti (tathya) hai| (4) paDipucchaI-pravacana yA tattvajJAna sunane para jaba jahA~ samajha meM nahIM Aye to OM AvazyakatAnusAra bIca-bIca meM pUchate rahanA caahie| 4 (5) mImAMsA-guru vacanoM ko sunakara una para manana kreN| unake bhAvArtha para vicAraNA karate Wan rheN| (6) prasaMga pArAyaNa-gurujanoM dvArA ukta vidhipUrvaka sunane vAlA ziSya zruta kA dhAraka yA OM pAragAmI bana jAtA hai| (7) pariNiTThiA-isake pazcAt vaha guru vacanoM ko dhAraNa kara una para manana para una OM siddhAntoM kA pratipAdana karane meM samartha bana jAtA hai| ____ ataH zAstra jijJAsu ukta vidhipUrvaka gurujanoM se zAstra zravaNa kreN| 9 sUtrArtha vyAkhyAna vidhi gAthA 5-bahuzruta AcArya, upAdhyAya Adi ziSya ko sUtra kI vAcanA isa krama se kreN| ___ sUtrArtha-sarvaprathama ziSya ko sUtra kA zuddha uccAraNa karanA sikhaae| phira usakA artha smjhaave| nijjutti-usake pazcAt Agama ke zabdoM kI niyukti arthAt unakA bhAva prakaTa karane vAlI vyAkhyA kreN| - isake pazcAt usa sUtra kA vistRta artha samajhAve, utsarga-apavAda nizcaya-vyavahAra, OM naya-nikSepa-pramANa aura anuyogadvAra Adi vidhi se usakI vyAkhyA kreN| isa prakAra zAstra kA hai OM sarvAMga vidhi se jJAna pradAna kara ziSya ko zruta kA pAragAmI vnaave| 655555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFF ))))! ))) Wan ) zrI nandIsUtra Shri Nandisutra D

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6$$$ $$$ $$$$$ $$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting isa prakAra yaha nandIsUtra meM aMga-praviSTa zrutajJAna kA varNana aura usameM parokSanAna kA varNana + samApta huaa| Elaboration Concluding the subject by listing the fourteen 15 4 types of shrut-jnana, the author has described the eight qualities of wisdom that help acquiring shrut-jnana. The subtle indication here is that, as the qualification of a worthy guru lies in the knowledge he u has, so does the qualification of a listener or a student in these eight 5 qualities. Without ensuring this, imparting of shrut jnana may prove i * to be harmful. It could even be termed as the neglect of shrut. 1 Wisdom is the activity of chetana (the activity of soul evident in 15 to the activity of mind). It absorbs both vices as well as virtues. The of wisdom that absorbs virtues is qualified and capable of getting shrut inana. The Purvadhar and able sages say that the knowledge of Agams can be acquired only when a student learns with the help of these eight qualities of wisdom near the guru. The eight qualities are 4 1. Sushrusha-To serve the guru with devotion and a desire to listen. To pay homage to the guru with devotion before the start of the lesson with an intention to acquire knowledge. After this, to express the desire to acquire knowledge. In absence of this desire to know it is not possible to acquire knowledge. 2. Pratiprichhana-Once the lesson has started and one has 5 listened to the text and meaning, to humbly ask questions if there are 4 any doubts. Without removing doubts neither the meaning is clear $ nor is the knowledge perfect. Curiosity is its vital ingrediant. 45 3. Shravan-When the guru answers the questions, one should $1 listen attentively. If some doubts still remain, one should repeat this process of questioning and listening with attention. 4. Grahan-To commit to memory the knowlcdge acquired 41 through the above process. 5. Tha--To mull over and contemplate the lessons committed to 4 memory so that the acquired knowledge becomes the subject of mind. In other words a complete command is gained over what has been Quan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFF * learnt. zrutajJAna (KES) Shrutdrara 44145146147557415455561456 457 46 45 46 i 554555554 55 56 57 56 55 547

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545 4545454 %%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Jie %% Yi Yi Yi Yi Yi Yi Yuan Yi Si Si Lao Lue Zhu Ting Ting Shu Shu Lan Ye Si Le Si Jin Shen Ying Xin Zhong 6. Apoha-To confirm the veracity and authenticity of the 4 knowledge so received through analysis. 7. Dharana-After authentication, commit the essence of the acquired knowledge to long term memory. 8. Samyak Acharan--The essence of knowledge is conduct. The 4 listened and memorized knowledge is transformed into conduct 5 through right practices. Only when this is done, it becomes capable of Si destroying the karmas and leading to liberation. The ultimate quality of wisdom is to translate knowledge into right conduct. The procedure of listening In the fourth verse is given the process of listening from the 4 teachers. Sit before the guru on a proper seat and in a humble posture with joined palms. When the guru gives his discourse the student should humbly behave in the following manner-- 1. Mooam--When the guru speaks, the student should silently listen with rapt attention. 2. Hunkar--In between the student should utter word of acknowledgment. $ 3. Badhankar--In between, at appropriate junctures the student should respectfully say-Gurudev, indeed, what you say is true and factual. 4. Padipucchai-In between, the student should ask questions to fremove his doubts as and when any need arises. 5. 5. Mimansa-He should think over the words the guru has 5 uttered and the meaning they convey. $ 6. Prasang Parayan-Repeating this process the student absorbs shrut and gradually becomes an expert. 4 7. Parinitthia-Acquiring the knowledge from the guru this way, he continues to contemplate over it and acquires the capability of 4 propagating the principles contained within it. Therefore, those desirous of acquiring knowledge should listen to 45 the scriptures from the guru following the said procedure. zrI nandIsUtra ( XEC ) Shri Nandisutra 414514614545454545454545454545454 455 456 457 455514141414 415 41454 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 1595 44 45

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5555555555555555555555555555555555555555550 55555555555555555555555555 The procedure of reciting the text and meaning 5th verse-The scholarly acharyas and upadlyayas should follow this sequence while reciting a sutra before disciples Sutrarth-First teach the student the correct communciationof the sutra. After that, explain him the meaning. Nijjutti-After that he should parse and define the words of the Agam and explain their meaning. After this he should explain the detailed meaning of the sutra. Elaborate it with the help of various processes of logic, view points, validations, and examples. This way he should give complete and indepth knowledge to his student and make him an expert of shrut. Thus ends the description of the angapravisht shrut-jnana and within that the description of Paroksh-jnana. zrutajJAna // nandI samattA // // nandIsUtra samApta // II The End of Nandi Sutra || ( 469 ) 0555555555555555555555 Shrut-Jnana 05555555555555555