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________________ Arya rakSita sthavira saMkalita sacitra anuyogadvAra sUtra (dvitIya bhAga) mUla pATha-hindI-aMgrejI anuvAda, vivecana tathA raMgIna citroM sahita * pradhAna sampAdaka* uttara bhAratIya pravartaka bhaNDAvI zrI padmacandra jI mahArAja ke suziSya upapravartaka zrI amara muni * saha-sampAdaka* zrI taruNa muni zrIcanda surAnA 'sarasa * aMgrejI anuvAda * zrI surendra botharA pamaprakAzana | padma dhAma, narelA maNDI, dillI-110040
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________________ - macitra AgamamAlA kA bArahavA~ puSpa - Arya rakSita sthavira saMkalita sacitra anuyogadvAra sUtra (bhAga 2) - pradhAna sampAdaka upapravartaka zrI amara muni . saha-sampAdaka zrI taruNa muni zrIcanda surAnA 'sarasa' - aMgrejI anuvAda zrI surendra botharA, jayapura - citrakAra DaoN zrI triloka zarmA prakAzaka evaM prApti-sthAna padma prakAzana padma dhAma, narelA maNDI, dillI-110040 mudraNa-vyavasthA saMjaya surAnA zrI divAkara prakAzana e-7, avAgaDha hAusa, ema jI roDa, AgarA-282 002 dUrabhASa (0562) 351165 - prathama AvRtti Azvina, vi. saM 2058 akTUbara, IsvI san 2001 pA~ca sau rupayA mAtra (500/- rupaye) - sarvAdhikAra padma prakAzana
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________________ ILLUSTRATED ANUYOGADVAR SUTRA Original Compiled by ARYRA RAKSHIT STHAVIR (PART TWO) Originally Text with Hindi and Englih Translations, Elaboration and Colourful Illustrations * EDITOR-IN-CHIEF * Up-pravartak Shri Amar Muni (The Disciple of Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra Ji Maharaj) * ASSOCIATE-EDITORS * Shri Tarun Muni Srichand Surana 'Saras' * ENGLISH TRANSLATOR * Shri Surendra Bothara PADMA PRAKASHAN PADMA DHAM, NARELA MANDI, DELHI-110 040
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________________ THE TWELFTH NUMBER OF THE ILLUSTRATED AGAM SERIES ILLUSTRATED ANUYOGADVAR SUTRA (PART TWO) (Originally compiled by Arya Rakshit Sthavir) * Editor-in-Chief Up-pravartak Shri Amar Muni Associate-Editors Shri Tarun Muni Srichand Surana 'Saras' English Translator Shri Surendra Bothara, Jaipur * Illustrator Dr. Shri Trilok Sharma Publisher and Distributor Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 Printer Sanjay Surana Shri Diwakar Prakashan A-7, Awagarh House, MG Road, Agra-282 002 Phone (0562) 351165 First Edition 2058 V. 2001 A.D. Price Five Hundred Rupees only (Rs 500/-) Copyright : Padma Prakashan
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________________ prakAzakIya ___ "jJAnadAna sabase mahAn dAna hai|'' isa vacana ke anurUpa parama zraddheya upapravartaka zrI amara muni jI ne bhagavad vANI ke rUpa meM nibaddha jaina sUtroM kA hindI-aMgrejI anuvAda karAkara citra sahita prakAzana kI mahattvapUrNa dIrghakAlIna yojanA banAI hai| ___isa yojanA me aba taka nimna Agama prakAzita ho cuke haiM * AcArAMgasUtra (bhAga 1, 2) * jJAtAdharmakathAMgasUtra (bhAga 1, 2) * antakRddazAsUtra * kalpasUtra * uttarAdhyayanasUtra * dazavakAlikasUtra * nandIsUtra * upAsakadazA evaM anuttaraupapAtikadazAsUtra * anuyogadvArasUtra (bhAga 1) * rAyapraznIyasUtra ___ hamArA yaha parama saubhAgya hai ki parama zraddheya sva. uttara bhAratIya pravartaka mahAsthavira gurudeva bhaNDArI zrI padmacandra jI mahArAja dvArA pradatta preraNA aura AzIrvAda se upapravartaka zrI amara muni jI Agama sevA ke isa mahAn puNya kArya me hama sabako preraNA aura protsAhana pradAna kara yuga-yuga taka cirasthAyI rahane vAlA jJAnadIpa prajvalita kara rahe haiN| yaha jJAnadIpa na tUphAnoM meM caMcala hotA hai aura na hI mahAkAla ke thapeDoM se bujha pAtA hai| vAstava me 'amara jJAnadIpa' jalAkara zrI amara muni jI eka yugAntarakArI kArya kara rahe hai| ___ sacitra Agama prakAzana yojanA meM isa anuyogadvArasUtra kA kArya jo do bhAgo meM sampanna ho cukA hai| pAThakoM ke hAthoM meM hai| ___ jainadharma-darzana ke mUla zabdo kA abhiprAya samajhakara unake bhAva ke anusAra aMgrejI me unakA anuvAda karanA vAstava me bahuta hI kaThina aura vyApaka cintana-manana kA kArya hai| khAsakara anuyogadvAra jaise Agama me to bahuta hI zrama karanA par3A hai| phira bhI hame satoSa hai ki vidvAn anuvAdaka ne Agamo ke bhAva ke anusAra manana karake aMgrejI paribhASAe~ banAI haiM aura unako sundara sahaja rUpa se prastuta kiyA hai| zrIcanda jI surAnA (anuvAda, vivecana va sampAdana) tathA zrI surendra botharA (agrejI anuvAda) kA sahayoga to prArambha se hI hame upalabdha hai| isake sAtha hI AgamoM ke jJAtA vidvAn zrI rAjakumAra jI jaina (riTAyarDa AI. e. esa., dillI) bhI Agama sevA ke isa abhiyAna se jur3a gaye haiN| citrakAra DaoN. triloka zarmA ne isa Agama ke citra banAye haiN| citroM ke mAdhyama se Agamo kA gambhIra kathana bahuta hI sarala rUpa me prakaTa ho gayA hai, jo sabake lie subodha hai| ina citro ke rekhAMkana Agamo kI marmajJa viduSI DaoN. saritA jI mahArAja ko dikhAye gaye hai aura unake sujhAva anusAra ucita sazodhana bhI kiyA gayA hai| hama sabhI sahayogI baMdhuo ke prati kRtajJa hai| bhaviSya meM unake sahayoga kI AzA/AkAkSA ke saath| mahendrakumAra jaina " TOGG KirK8rthatan adhyakSa padma prakAzana (5) S HOO
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________________ PUBLISHER'S NOTE 2010 "Imparting knowledge to others is the greatest charity." Translating these words into action Shri Amar Muni Ji made a long-term plan for publishing the precepts of the Jina, compiled in the form of Jain Sutras (Jain Canon), with Hindi and English translations and suitable multicoloured illustrations. In this project the following Agams have already been published * Acharanga Sutra (Part 1 and 2). Jnata Dharma Kathanga Sutra (Part 1 and 2). Antakrid-dasha Sutra . Kalp Sutra Uttaradhyayana Sutra * Dashavaikalika Sutra Nandi Sutra * Upasakdasha and Anuttaropapatikdasha Sutra * Anuyogadvar Sutra (Part 1) .Rajaprashniya Sutra We are extremely fortunate that, with the inspiration and blessings of highly revered late Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padma Chandra Ji Maharaj, Up-pravartak Shri Amar Muni Ji is inspiring and encouraging us in this noble mission of lighting the everlasting lamp of knowledge This lamp of knowledge neither flickers in any storm nor gets extinguished by the catastrophic vagaries of time Actually, by lighting this eternal lamp, Shri Amar Muni Ji is doing an epoch-making work. In this plan of illustrated publications, the work on this Anuyogadvar Sutra has been completed in two parts and is now being placed before the readers. To understand the concepts contained in the original terminology of Jain philosophy and then translate them into English is really a difficult task and needs careful contemplation and pondering. Specially for an Agam like Anuyogadvar Sutra real hard work had to be put in. However, we are contented that the translator has put in all the efforts and sources at his command to translate the philosophical terminology and present it in a simple and comprehensible style. The contributions of Srichand Surana (Hindi translation, elaborations and editing) and Shri Surendra Bothra (English ntra aa (6)
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________________ The o to translation) have been available right from the beginning of this project. Shri Raj Kumar Jain (I.A.S. Retd., Delhi), who is well versed with Jain Sutras, has also joined the mission of Agam publication. Dr. Trilok Sharma has made the illustrations for this Sutra. Through the medium of illustrations, even the complex concepts have been mad simple and easily understandable for all. The pencil drawings of these illustrations have been shown to Dr. Sarita Ji Maharaj, a profound scholar of these Sutras. Necessary improvements have been made as per her suggestions. We are thankful to all those who have extended their co-operation to this project. We wish and hope to get their continued co-operation in future as well. Mahendra Kumar Jain PRESIDENT Padma Prakashan (7)
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________________ PANJADATOPATOPATopioriterioparor/AornvodoricritoriorAYOPALOPARDAROKNORKOPAROSARODKOPARTER prastAvanA : svakIyam rAja-vyavasthA yA zAsana-tatra me jo mahattva 'zastra' kA hai, Atma-zAsana yA adhyAtma kSetra meM vahI mahattva 'zAstra' kA hai| zastra ke binA rAja-vyavasthA nahIM cala sakatI, zAstra ke binA Atma-jJAna yA saMyama-sAdhanA nahIM ho sktii| zarIra me jo mahattva A~kha kA hai, Atma-kalyANa ke lie vahI mahattva zAstra kA hai| isalie zAstra ko AtmA kI A~kha kahA gayA hai- "suyaM taiyaM ckssu|" zAstra kA artha hai jo AtmA para, mana para tathA indriyoM para zAsana karatA hai yA zAsana karanA sikhAtA hai arthAt ina para saMyama karake apanA adhikAra yA svAmitva sthApita karane kA upAya batAtA hai vaha hai shaastr| jaise kahA hai-"shaasnaacchaastrmidm|' AcArya malayagiri kA yaha kathana vAstava me zAstra ko AtmA para zAsana karane vAlA 'zAsaka' siddha karatA hai| vItarAga sarvajJa bhagavAna kI vANI yA upadeza ko 'zAstra' kahA jAtA hai| una zAstro kA svAdhyAya, adhyayana, paThana-zravaNa AtmA ko kalyANa ke mArga para prerita karatA hai, Age baDhAtA hai| jaina paramparA me 'zAstra' ke lie 'Agama' zabda adhika pracalita hai| vartamAna samaya me jo Agama upalabdha haiM, unakI gaNanA 45 yA 32 Agamo ke rUpa meM kI jAtI hai| zvetAmbara mUrtipUjaka AmnAya meM 45 tathA sthAnakavAsI va terApaMthI AmnAya me 32 Agama kI mAnyatA pracalita hai| battIsa Agama isa prakAra haiM11 aMgasUtra, 12 upAMgasUtra, 4 mUlasUtra, 4 chedasUtra aura Avazyaka suutr| prastuta anuyogadvAra mUla sUtroM kI gaNanA meM AtA hai| cAra mUla sUtroM me uttarAdhyayana, dazavaikAlika, nandI aura anuyogadvAra kA nAma hai| jinezvara bhagavAna ne mokSa ke cAra mArga batAye hai "nANaM ca saNa ceva, carittaM ca tavo thaa| esa maggu tti pannatto, jiNehiM vrdNsihiN||" -uttarAdhyayana 30 jJAna, darzana, cAritra aura tapa mokSa ke cAra mArga hai| prAcIna mAnyatA ke anusAra nandIsUtra meM jJAna, anuyogadvAra me darzana, dazavaikAlika me cAritra tathA uttarAdhyayana me tapa kA varNana mukhya rUpa me hai| yo to anuyogadvAra me darzana ke sAtha zrutajJAna tathA Avazyaka ke rUpa meM pA~ca cAritra kA varNana bhI upalabdha hai, kintu yaha saba upakrama darzana kI, samyak darzana ke rUpa me zuddhi ke lie hone se 'darzana' ko hI isakA mukhya pratipAdya mAnA hai| anuyoga kA artha 'anuyogadvArasUtra' ko samajhane ke lie sarvaprathama 'anuyoga' zabda kA artha samajha lenA jarUrI hai| 'anuyoga' kA artha hai, zabda ke sAtha usake anukUla yA upayukta artha kA sambandha joddnaa| artha ke bhASaka arihaMta bhagavAna hote hai, arihato yA tIrthaMkaro dvArA kathita artha yA zabda rUpa zAstra ko unake abhipreta artha ke sAtha joDakara dekhanA caahie| eka zabda ke aneka artha hote hai, isalie vahA~ para kisa (8)
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________________ prayojana se, kisa naya dRSTi se, kisa nikSepa dRSTi se yaha zabda kahA gayA hai, isakA ucita vicAra karake usakA vahI artha karanA-isI kA nAma anuyoga hai jaisA ki AcAryoM ne kahA hai "aNu oyaNa maNuogo, suyassa niyaeNa jmbhiheenn||" -AcArya jinabhadragaNi arthAt zruta ke niyata abhidheya ko samajhane ke lie usake sAtha upayukta artha kA yoga karanAanuyoga hai| ____ anuyogadvArasUtra me 'anuyoga' zabda para adhika cintana nahIM kiyA gayA hai| parantu zAstro ke prasiddha bhASyakAra AcArya jinabhadragaNi tathA vRttikAra maladhArI hemacandra Adi AcAryoM ne 'anuyoga' zabda para bar3e vistAra ke sAtha cintana kiyA hai aura yaha spaSTa kiyA hai ki kisa kAraNa isa zAstra ko 'anuyogadvAra' kahA hai| anuyogadvAra kA eka sarala-sA artha hai-zAsanarUpI mahAnagara me apane icchita tattvajJAna ko khojane aura pAne ke lie praveza kA jo dvAra hai, usakA nAma yahA~ 'anuyogadvAra' samajha lenA caahie| zAstra ko eka mahAnagara mAna le to usa mahAnagara me praveza karane kA mArga anuyogadvAra hai| zAstra ke gambhIra bhAva yA artha ko samajhane ke lie jisa anekAntavAdI, naya-nikSepa pradhAna dRSTi kI jarUrata hai usa dRSTi kA udghATana anuyogadvArasUtra karatA hai| ___anuyoga kA artha samajhAne ke lie AcArya bhadrabAhu svAmI ne sarvaprathama Avazyaka niyukti (gA. 128-129) me gAya aura bachaDe kA dRSTAnta diyA hai, isI dRSTAnta ko vistRta rUpa me Avazyaka niyukti ke bhASyakAra jinabhadragaNi kSamAzramaNa ne (gA 409-410) udAharaNa dekara samajhAyA hai, jisakA varNana aura citra hamane sUtra 2 para diyA hai| sakSepa me jisa gAya kA dUdha duhanA ho, usI ke bachaDe ko usake pAsa lAkara usakA stanapAna karAkara dUdha duhanA yaha eka prakAra se 'yogya sayoga' hai| isa dRSTAnta se anuyoga kA artha saralatA se samajha me A jAtA hai| anuyoga ke cAra dvAra ___ yaha jAnanA cAhie ki AcArya Arya rakSita ne jaina Agamo ke viSayo kA cAra anuyogo me vargIkaraNa kiyA hai| jaise-dharmakathAnuyoga (dRSTAnta udAharaNa), caraNAnuyoga (AcAra viSaya), gaNitAnuyoga (jyotiSa aura samudra-parvata Adi kA varNana) tathA dravyAnuyoga (jIva-pudgala Adi kA vrnnn)| iname prastuta anuyogadvAra kI gaNanA pramukha rUpa me kisI bhI anuyoga me nahI kI jA sakatI, kintu isameM prasagAnusAra cAro hI anuyoga samAviSTa ho jAte hai| vAstava meM isakA viSaya zAstra kA artha karane kI zailI arthAt Agama kI vyAkhyA paddhati samajhAnA hai| isalie isake viSayo ko 'cAra dvAra' ke rUpa me vibhakta kiyA hai, jaise-(1) upakrama, (2) nikSepa, (3) anugama, aura (4) ny| ina cAro dvAro me sabase pahale upakrama dvAra hai| yaha sabase adhika vistRta hai| sUtra kA lagabhaga 75% aMza upakrama ke varNana meM hI pUrA huA hai| kisI ke abhiprAya ko samajhanA aura samajhakara usake anukUla prayatna karanA upakrama hai| nAma, sthApanA, dravya, kSetra, kAla aura bhAva-ina chaha dvAro se upakrama kI aneka prakAra se vyAkhyAe~ kI gaI haiM aura anta meM prazasta bhAvopakrama ko upAdeya batAyA hai| isake anusAra ziSya guru se jJAna prApta karane (9)
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________________ 8 ke lie pahale guru ko vinaya Adi se prasanna kare, unake bhAva-iMgita saMketa Adi ko samajhakara zAstra paDhane me pravRtta ho| upakrama ke bhI AnupUrvI, nAma, pramANa, vaktavyatA, arthAdhikAra, samavatAra Adi chaha bheda batAkara vibhinna prakAroM se upakrama ko samajhAyA hai| dUsare nikSepa dvAra me nAma, sthApanA, dravya aura bhAva-cAra nikSepa ke AdhAra para tattva ko samajhane kI vidhi batAI hai| tIsarA dvAra hai anugama aura cauthA dvAra hai ny| anugama ke mukhya do bheda batAkara usake upabhedo kA varNana hai| isake bAda nayadvAra me sAta nayo kI vyAkhyA hai| isa prakAra anuyogadvArasUtra meM cAra dvAro dvArA zAstra kA artha samajhane, usakI vyAkhyA karane kI tarka va yukti saMgata zailI kA varNana hai| prAsaMgika sAmagrI : prAcIna granthoM kA ullekha ___anuyogadvAra me cAra dvAro ke varNana meM aneka prakAra kI rocaka, sAskRtika aura aitihAsika sAmagrI upalabdha hotI hai| isake adhyayana se prAcIna bhArata kI dhArmika, aitihAsika, bhaugolika tathA sAskRtika sAmagrI vividha rUpa me milatI hai| dhArmika aura dArzanika sAmagrI me SaDdravya kA vicAra, jIva ke guNa, zarIra, zarIra kI AkRtiyA~, sasthAna, jIvo kI Ayu Adi vividha prakAra ke viSayo kI sayojanA hai| ___ isa sUtra meM jainetara sAhitya ke 19 prasiddha grantho ke nAma bhI hai| (sUtra 49) jaise-rAmAyaNa, mahAbhArata, kauTilya, vaizeSika darzana, buddha vacana, lokAyata, purANa, vyAkaraNa aadi| mahAbhArata aura rAmAyaNa ke paThana va vAcana ke samaya kI prAcIna paramparA kA bhI ullekha hai, kintu Azcarya hai, rAmAyaNa eva mahAbhArata kA ullekha karane ke bAda bhAgavata kA ullekha kahI nahI hai| isase yaha dhvanita hotA hai ki anuyogadvArasUtra kI racanA ke pazcAt bhAgavata kI racanA huI hai| saMgIta evaM svara-maMDala ___ sAta svaroM kA sundara aura lalita varNana isa sUtra (sUtra 260) kI eka apanI vizeSatA hai| sAmaveda me saMgIta kA varNana hai| usI prakAra isa sUtra me bhI sagIta ke svara, utpatti sthAna Adi kA vistRta aura upayogI varNana hai| varNana kI zailI apanI svatatra hai| vyAkaraNa ___ aSTa nAma me vyAkaraNa kI ATha vibhaktiyo kA tathA sAta samAso kA varNana vyAkaraNa zAstra ke abhyAsiyo ke lie upayogI hai| (sUtra 228-231) navarasa isa sUtra (261-262) me kAvya zAstra ke navaraso kA varNana apanI maulika sthApanA lie hai| kAvya nATaka granthoM meM navarasa haiM-(1) zRgAra, (2) hAsya, (3) karuNa, (4) raudra, (5) vIra, (6) bhayAnaka, (7) vIbhatsa, (8) adbhuta, aura (9) zAnta rs| jabaki isa sUtra meM sabase pahale vIra (10)
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________________ rasa kA krama rakhA hai tathA vrIDanaka rasa (lajjA rasa) ke rUpa me eka nayA hI rasa batAyA hai / anya kisI kAvyazAstrIya varNana me 'vrIDanaka rasa' kA kathana nahI hai / cUrNikAra tathA TIkAkAra haribhadra ne isa viSaya me koI spaSTIkaraNa nahI kiyA hai, parantu AcArya maladhArI hemacandra kA spaSTIkaraNa hai ki bhayotpAdaka sAmagrI dekhane se bhayAnaka rasa kI utpatti hotI hai| yahAeN para 'bhayAnaka' rasa ko 'raudra rasa' me hI vivakSita kara diyA hai aura 'vrIDanaka rasa' ko alaga prastuta kiyA hai| sAmudrika zAstra pramANa, mAna, unmAna Adi ke bhedo me sAmudrika lakSaNo vAle uttama, madhyama, adhama puruSa batAye hai| (sUtra 334) jaise jisake zarIra kI U~cAI 108 agula pramANa mAtra ho, usa para zakha, vRSabha Adi ke lakSaNa - cinha ho / maSa, tila Adi vyajana hoM, jisame kSamA Adi guNa hoM, vaha uttama puruSa hai / 104 agula kI U~cAI vAlA madhyama puruSa aura 96 agula kI U~cAI vAlA adhama puruSa / usa samaya ke sAmudrika zAstra kI dhAraNA kA patA isa varNana se calatA hai| isI prakAra sUtra 653 - 654 me AkAza darzana, nakSatra Adi ke AdhAra para suvRSTi, kudRSTi, sukAla, durbhikSa Adi kA anumAna honA batAyA hai| mAnyatAe~ tathA vyavasAya sUtra 21 me usa yuga me pracalita veza-bhUSA tathA kriyAkalApa ke AdhAra para vividha prakAra kI dhArmika mAnyatAo kA ullekha hai, jaise- caraka, cIraka, carmakhaMDika gautama, gauvratika Adi / vyavasAya yA karma ke anusAra jina jAtiyo kA nAmakaraNa hotA thA, unakA ullekha yaha sUcita karatA hai ki prAcIna bhArata meM 'jAti' janmanA nahI, karmaNA mAnI jAtI thI / vyAvasAyika jAtiyo ke nAma-dausika - kapaDA banAne vAle, sautrika - sUta bunane vAle, tAMtrika-tatrI vAdaka, muMjakAra - mU~ja kI rassI banAne vAle, vardhakAra - camaDe kI vividha vastueN banAne vAle, pustakAra - kAgaja banAne vAle yA pustakeM likhane vAle, daMtakAra - hAthI daoNta Adi kA kAma karane vAle Adi / (sUtra 304) vividha kalA nipuNa kalAkAro ke nAmoM se patA calatA hai, Aja kI taraha prAcIna samaya me bhI zarIra ke avayavo ko moDane, ghumAne va vividha prakAra se janatA kA manorajana karane vAle aneka kalAkAra (jimnAsTika) usa samaya hote the / jaise- nartaka - nRtya karane vAlA, jalla- rassI para nAcane vAlA, malla-kuztI laDane vAlA, plavaka - gaDDhe va nadI - tAlAba me gaharI chalaoNga lagAne vAlA, laMkha -moTe bA~sa para caDhakara vividha karataba dikhAne vAlA Adi / (sUtra 304) dhAnya, rasa, dhAtu Adi nApane ke tola, mApa, baoNTa, gaja Adi usa yuga meM aneka prakAra ke sAdhana vikasita ho cuke the| sUtra 320 se 344 taka se mAna, unmAna, kSetra, pramANa Adi kA varNana usa yuga kI pracalita aura vikasita vyApAra vidhiyo kA acchA digdarzana karAtI hai| isa prakAra anuyogadvArasUtra me jahA~ dArzanika va saiddhAntika carcA hai vahA~ sAskRtika viSayo kI bhI vipula sAmagrI hai jo usa samaya kI loka kalA, vyApAra kalA va sAhitya racanA ke vikAsa kI sUcanA detI hai| (11) For Private Personal Use Only
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________________ saMkalanakartA kA nAma aura samaya ___ jaina Agamo me anuyogadvArasUtra aura nandIsUtra sabase arvAcIna zAstra hai| ____ anuyogadvArasUtra kisakI racanA hai yaha prazna Aja taka pUrNa rUpa me samAdhAna nahI pA sakA hai| kucha vidvAnoM kA anumAna hai ki Arya vajrasvAmI taka to zAstro kA adhyayana apRthaktvAnuyoga paddhati se hI hotA thaa| kintu unake paTTadhara Arya rakSita sUri jo bhagavAna mahAvIra ke bIsaveM paTTadhara the| (vi. ni. 570 se 597) ne Agama abhyAsiyoM kI mati-durbalatA, dhAraNA zakti kI durbalatA ko samajhakara Agamo kA cAra anuyogo meM vargIkaraNa kiyaa| isalie unhe anuyoga pRthakkartA mAnA jAtA hai| parantu anuyogadvArasUtra ke racanAkAra bhI ve the yA nahI, isa viSaya meM koI puSTa pramANa nahIM hai kintu sAtha hI isakA bAdhaka pramANa bhI kucha nahI hai| isa kAraNa vidvAnoM va itihAsa gaveSako ne anuyoga pRthak Arya rakSita ko hI anuyogadvArasUtra kA racanAkAra yA saMkalanakartA svIkAra kiyA hai| Arya rakSita kA samaya vIra nirvANa kI chaThI zatAbdI hai| isa racanA kA samaya vIra nirvANa saMvat 570-584 ke madhya anumAna kiyA gayA hai| arthAt vikrama savat 114 se 127 ke madhya IsA kI prathama zatI kA antima caraNa hI isakA racanA samaya mAnA jAtA hai| isa viSaya me AgamoM ke anusadhAnakartA muni puNyavijaya jI, muni jambUvijaya jI tathA AcArya mahAprajJa jI tIno ekamata haiN| vyAkhyA grantha ___ anuyogadvArasUtra para tIna prAcIna vyAkhyA grantha upalabdha haiN| isa para koI niyukti nahIM hai| cUrNi-cUrNi kI bhASA prAkRta hai| isake kartA jinadAsagaNi mahattara vikrama kI sAtavI sadI me hue| haribhadrIyA vRtti-haribhadra sUri Agamo ke prasiddha aura gambhIra TIkAkAra hai| unhoMne Avazyaka aura dazavaikAlikasUtra para vistRta TIkAe~ likhI haiN| nandI aura anuyogadvAra para unakI sakSipta TIkA hai| inakA samaya vikrama kI AThavI zatAbdI mAnA jAtA hai| ____ maladhArIyA vRtti-haribhadra sUri ke bAda AcArya maladhArI hemacandra ne isa para bahuta vistRta vRtti (vyAkhyA) likhI hai| inakA samaya vikrama kI bArahavIM zatAbdI mAnA gayA hai| dvitIya bhAga __ anuyogadvArasUtra viSaya kI dRSTi se bahuta vistRta hai aura gUDha bhI hai| isake sUtro kI vyAkhyA athavA vivecana kiye binA artha samajha pAnA kaThina hotA hai| isalie isakA vistAra bhI ho gayA hai| isI kAraNa isa zAstra ko do bhAgo me prakAzita kiyA gayA hai| prathama bhAga gata varSa prakAzita ho cukA hai| usameM navarasa taka kA varNana hai| aba dasa nAma prakaraNa se Age kA varNana isa bhAga meM hai| isame bhI aneka prakAra ke gahana va rocaka viSaya sammilita haiN| pramANa, naya, nikSepa kA varNana isa dUsare bhAga me hai| jaisA maiMne batAyA-yaha zAstra kisI eka hI viSaya para AdhArita nahI hai, yaha to zAstra kI vyAkhyA karane kI zailI samajhAne vAlA zAstra hai| isame vibhinna viSayo kA samAveza hai| rasa, alakAra, vyAkaraNa, nakSatra jyotiSa, nyAya zAstra, naya, nikSepa, pramANa, kAla, bhAva Adi aneka viSaya isame samAye hue hai X H (12)
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________________ aura pratyeka viSaya kA bahuta hI sundara tathA sAgopAga varNana isa zAstra me hai| varNana zailI bhI isakI * anUThI hai| isake kucha viSaya anya sUtro me bhI A gaye hai, jaise avagAhanA va sthiti prakaraNa prajJApanAsUtra * me hai| kAla va palyopama Adi kA varNana jambUdvIpa prajJapti tathA bhagavatIsUtra me hai| kintu yahA~ para prasaMga Ane se vaha viSaya anukrama me prastuta hai| __ pramANa prakaraNa, kAla prakaraNa kA viSaya to kAphI vistRta hai tathA rocaka aura jJAnavarddhaka bhI hai| maine dhyAna rakhA hai jahA~ para Avazyaka thA vahA~ vivecana me usa viSaya kA vistAra bhI kiyA hai| hamAre sampAdana kA AdhAra ___ aneka TIkAo ke avalokana pazcAt hamane anuvAda va vivecana kI bhASA-zailI sarala, subodha tathA madhyama vivecana vAlI rakhI hai, kyoki adhika lambA vivecana karane se to isakA vistAra aura adhika ho jaataa| ____ astu, anya Agamo se anuyogadvArasUtra kI zailI tathA pratipAdya kucha bhinna hai| isameM pAribhASika zabdo kI bahulatA hone se artha-bodha itanA sarala nahI hai| isalie hamane anuvAda tathA vivecana meM hI vizeSa pAribhASika zabdo ko bhinna TAipa me dekara vahI para artha va vyAkhyA karane kA dhyAna rakhA hai jisase ki pAThaka ko bAra-bAra pRSTha palaTane nahI pdde| agrejI anuvAda meM bhI pAribhASika zabdoM ke artha vahIM para koSThaka me diye gaye haiN| isake anuvAda vivecana me hamane nimnalikhita pustakoM ko apanA AdhAra mAnA hai jainAgama ratnAkara zramaNa saMgha ke prathama AcAryasamrAT AcArya zrI AtmArAma jI mahArAja ne sarvaprathama prAcIna TIkA Adi ke AdhAra para hindI me anuyogadvAra kI hindI TIkA likhI thI, jo bahuta hI sarala aura subodha zailI meM hai| do bhAgo me usakA prakAzana huaa| prathama bhAga kA prakAzana san 1931 me zvetAmbara sthAnakavAsI jaina kaoNnphresa, mumbaI se tathA uttarArdha kA prakAzana paTiyAlA se huaa| parantu vartamAna me usakI upalabdhatA bahuta hI durlabha ho rahI hai| __AcAryasamrATa zrI AtmArAma jI mahArAja ke vidvAn ziSyarala Agamo ke gambhIra adhyetA zrI jJAna muni jI mahArAja ne AcAryazrI kI sampAdita TIkA ko ati vistRta rUpa dekara punaH sampAdita kiyA hai, jo eka prakAra se sarvathA nayA vyAkhyA grantha hI bana gayA hai| yaha AtmajJAna pIyUSavarSiNI TIkA nAma meM se prakAzita hai| isakA sampAdana muni zrI nemIcandra jI mahArAja ne kiyA hai| do bhAgo me yaha grantha Aja upalabdha hai aura vyAkhyAkAra ke gambhIra vyApaka jJAna kA sAkSIbhata hai| hamane vivecana me isa grantha ko AdhArabhUta mAnA hai| ___ Agama samiti, byAvara se prakAzita yuvAcArya zrI madhukara muni jI ke nirdezana me zrI kevala muni jI dvArA anUdita tathA paM. zobhAcanda jI bhArilla dvArA sazodhita anuyogadvArasUtra bhI hamAre lie mUla pATha va vivecana me upayogI banA hai| aNuogadArAiM nAma se AcArya mahAprajJa jI dvArA sampAdita jaina vizvabhAratI, lADanUM dvArA prakAzita * grantha bhI hamAre vivecana me kAphI upayogI tathA sahAyaka banA hai| (13)
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________________ . . . . ..... .NA SCOTATOON KOTATODA ___ tAikena hAnAkI anuyogadArAI nAmaka agrejI anuvAda kA upayoga vizeSa kara agrejI zabdAvalI sthira karane ke samaya kiyA gayA hai| ina sabake atirikta abhI sadya prakAzita 'anuyogadvArasUtram' cUrNi-vivRtti-vRtti vibhUSitam (bhAga 1, 2) Agamo ke gambhIra anveSaka-adhyetA tattvamarmajJa munirAja jambU vijaya jI mahArAja dvArA atyanta zramapUrvaka sazodhita-sapAdita grantha hame isa sampAdana meM mUla pATha saMzodhana va cUrNi-TIkA Adi ke mUla sandarbha dekhane me bahuta hI sahAyaka banA hai| aneka durUha sthaloM ko samajhane ke lie saha-sampAdaka zrIcanda surAnA 'sarasa' ne munizrI se vyaktigata samparka kara isa viSaya meM samAdhAna prApta karane kA bhI prayAsa kiyA hai| munizrI svaya jJAnAbhyAsI va udAra hRdaya hai| unhone atyanta prema va vAtsalyapUrvaka sUtra ke gambhIra arthA kA spaSTIkaraNa kara saMtuSTa kiyA hai| hama Apake vizeSa AbhArI hai| sAtha hI ukta sabhI vidvAno, munivaro ke prati kRtajJa hai ki isa vivecana me hama unake atyadhika zramapUrNa sampAdana se lAbhAnvita hue haiN| ___ apanA pArthiva zarIra tyAga dene ke pazcAt bhI parama pUjya gurudeva uttara bhAratIya pravartaka bhaNDArI zrI padmacanda jI mahArAja kA varadahasta merI pratyeka gatividhi ko nirdezita karatA hai| unake prati AbhAra prakaTa karanA merA vinamra kartavya hai| isa sUtraM ke sampAdana me zrIcanda surAnA 'sarasa' ne prazaMsanIya yogadAna diyA hai tathA kaThina parizrama kiyA hai| agrejI anuvAda me zrI surendra botharA ne isa granthamAlA ke aneka AgamoM ke anuvAda se paripakva anubhava tathA jJAna kA isake aMgrejI anuvAda me sarAhanIya upayoga kiyA hai| pAribhASika zabdo ke lie agrejI meM upayukta zabdo tathA pado ke cayana meM pUrI sAvadhAnI rakhI gayI hai| phira bhI, yaha abhI taka eka vikAsazIla kSetra hai| ataH bhASA tathA vivecana kI kisI bhI bhUla ke lie pAThakoM kA dhairya apekSita hai| suzrAvaka zrI rAjakumAra jI jaina jo AgamoM ke adhyetA tathA agrejI ke vidvAn haiM, ne bhI antima prUpha paDhakara sapAdakIya tathA anuvAdakIya sujhAva ke rUpa me mahattvapUrNa sevA-sahayoga pradAna kiyA hai| lagabhaga do varSa ke kaThora va satata parizrama pazcAt yaha anuvAda aura aMgrejI bhASAntara taiyAra huA hai| phira bhI kahIM zAstra viruddha, paramparA viruddha kucha likhA gayA hai, to usake lie mai Atma-sAkSI se punaH 'micchAmi dukkaDaM' letA hU~ tathA vidvAno se nivedana karatA hU~ ki ve ucita saMzodhana Adi sujhAne kI kRpA kre| ___ anuyogadvAra ke citra banAnA bhI anya Agamo kI apekSA kucha jaTila kAma thaa| viSaya ko acchI prakAra udAharaNo dvArA samajhAne me kucha udAharaNa TIkA, bhASya ke tathA anya sUtro kI TIkA va artha grantha se bhI lene paDe hai tathA kucha laukika pracalita udAharaNo kA bhI prayoga kiyA gayA hai tAki sUtra kA bhAva pAThaka/darzaka acchI prakAra samajha sake, phira bhI yadi una udAharaNo me kahIM doSa rahA ho to vizeSajJa sUcita kreN| sabhI sahabhAgI bandhuo ke prati punaH hArdika anumodnaa| -upaprartaka amara muni - (14)
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________________ . FROM THE EDITOR'S PEN AYOYACOM Scriptures (shaastra) have the same importance in the spiritual field that weapons (shastra) have in the field of state administration. Administration of a state cannot be run without the help of weapons and spiritual practices and self-discipline cannot be pursued without the help of shaastras. The role of shaastras in attaining beatitude of the self (soul) is as important as that of eyes in the human body. That is the reason shaastras are said to be the eyes of the soul (Suyam taiyam chakkhu). That which rules over or teaches how to rule over the soul, the mind and the senses is said to be shaastra In other words, that which shows the way to discipline and establish command over these is called shaastra. Acharya Malayagiri's statement--'Shasanacchastramidam' affirms that shaastra is the ruler who rules over the soul. The words or teachings of the detached omniscient are called shaastra. Contemplation, study, reading and listening to the recital of these shaastras inspire the soul to take to the path of beatitude and helps its progress. In Jain terminology the term 'Agam' instead of 'shaastra' is in popular use. At present the number of available Agams is said to be 45 and 32. According to the belief in Shvetambar imageworshipping tradition this number is 45 and according to that in Sthanakavasi tradition it is 32. The list of thirty two Agams is divided into sub-groups as follows-11 Anga Sutras, 12 Upanga Sutras, 4 Mool Sutras, 4 Chhed Sutras and the Avashyak Sutra. This work, Anuyogadvar Sutra, belongs to the sub-group of Mool Sutras The four Mool Sutras being Uttaradhyayan, Dashavarkalik, Nandi and Anuyogadvar. Bhagavan Mahavir has shown four paths of salvation knowledge (nana), perception or faith (darshan), conduct (chaaritra) and austerities (tap). According to the ancient tradition Nandi Sutra describes knowledge (frana), Anuyogadvar describes perception or faith (darshan), Dashavaikalik describes conduct (chaaritra) and Uttaradhyayan describes austerities (tap). Anuyogadvar includes discussions about Shrut jnana (scriptural knowledge) and five kinds of DR 913 * ** *** (15)
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________________ * e e * conduct in the form of avashyak (essential duties) alongwith darshan (perception) However, as all these are presented as instruments for refining darshan (perception) into samyak darshan (right perception), darshan is considered to be its central theme. MEANING OF ANUYOGA To understand Anuyogadvar Sutra, the first essential step is to understand the meaning of the term anuyoga. To associate (yoga) the intended and appropriate meaning (anu) with a word is called anuyoga The concepts (arth) are given by Arihant Bhagavan The concepts given by Arihants or Tirthankars or the scriptures in lingual form should be studied and understood only after associating them with pertinent and appropriate meaning Each word has many meanings. Therefore, to contemplate that for what purpose, from which viewpoint and with reference to which attribution a specific word has been used and then to arrive at the appropriate meaning is called anuyoga (disquisition) As the acharyas have said--"To associate (yoga) the intended and prescribed meaning (anu) with the concept of an aphorism is anuyoga (In other words to elaborate an aphorism in consonance with the concept of the writer is anuyoga ) -Acharya Jinabhadragani In the text of Anuyogadvar Sutra nothing much has been said about the word anuyoga However, famous commentators of scriptures, including Acharya Jinabhadragani (the author of the Bhashyas) and Acharya Maladhari Hemchandra (the author of the Vrittis), have presented detailed discussion on the word 'anuyoga' in their commentaries They have explained why this work has been titled Anuyogadvar A simple illustrative meaning of Anuyogadvar is-the gate (dvar) to enter, search and arrive at the desired part of the knowledge of fundamentals in the great city called Jain order (canon). If we consider shaastra (scripture) to be a great city, Anuyogadvar is the name of its entrance The non-absolutist (anekant-vadi) approach, with emphasis on multiple perspectives (naya) and attribution (nikshep), necessary to understand the profound concepts and ideas contained in scriptures is elucidated in Anuyogadvar Sutra The analogy of a cow and her calf in order to explain the meaning of Anuyogadvar was given for the first time by Acharya Bhadrabahu in Avashyak Niryukti (verse 128-129). The same analogy with a little elaboration in the form of an example has been used by Jinabhadragani ( 16 ) OTW
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________________ Kshamashraman, the commentator (Bhashya) of Avashyak Niryukti (verses 409-410). We have included it with a suitable illustration in elaboration of aphorism 2. In brief, when a cow is to be milked, the calf of that very cow should be brought for pre-milking suckle. In a way, this is a fitting association. This example facilitates grasping easily the * meaning of anuyoga (disquisition) TELEFOUR DVARS OF ANUYOGA (FOUR DOORS OF DISQUISITION) It should be mentioned here that Acharya Arya Rakshit has divided the subjects contained in Jain Agams in four AnuyogasDharmakathanuyoga (narrative literature or religious tales), Charananuyoga (conduct and praxis), Ganitanuyoga (mathematics, astrology, geography and cosmology) and Dravyanuyoga (entities including the living and the non-living; metaphysics). This Anuyogadvar Sutra does not exclusively belong to any one of these four types It envelopes all the four types of Anuyogas in some context or the other In fact, it is aimed at explaining the methodology of interpreting the scriptures or the process of elaborating the Agam texts Therefore, the topics it deals have been divided into four segments presented as dvars (doors)--(1) Upakram (introduction), (2) Nikshep (attribution), (3) Anugam (interpretation), and (4) Naya (viewpoint or aspect). The first and the most elaborate of these four doors of disquisition is * Upakram It takes up almost three-fourths of the total volume of the book. To understand the viewpoint of a person and to make efforts to act accordingly is Upakram Upakram has been described in detail from six different angles namely Naam (name), Sthapana (notional installation), Dravya (physical aspect), Kshetra (area), Kaal (time) and Bhaava (essence). In conclusion, prashast bhaavopakram (righteous means of knowing thoughts of others) is termed as the one to be accepted. According to this, in order to gain knowledge from a guru (teacher) a disciple should first please the guru by his qualities including humble behaviour. After that he should understand the feelings and gestures of the guru and should accordingly indulge in studies of scriptures. Upakram has been further divided into six sub-categories and explained from various perspectives. These sub-categories are Anupurvi (sequence or sequential configuration), Naam (name), Praman (validity), Vaktavyata (explication), Arthadhikar (giving (17)
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________________ PAPROXOXOPPALONORORONOA ONYARCELONONONOMONLOPRONUS synopsis) and Samavatar (assimilation). In the second door of disquisition, nikshep (attribution), the method of understanding fundamentals from four angles--Naam (name), Sthapana (notionale installation), Dravya (physical aspect) and Bhaava (essence or mental aspect) has been explained. The third door of disquisition is Anugam (interpretation) and the fourth is Naya (viewpoint or aspect). After mentioning two principle categories of Anugam their sub-categories have been described. Then in the door of Naya seven nayas (viewpoints) have been mentioned at length Thus, Anuyogadvar Sutra describes the method of understanding the scriptures and logical and methodical style of elaborating them with the help of four doors of disquisition (Anuyogadvar). RELEVANT REFERENCES : MENTION OF ANCIENT WORKS In the description of four dvars (approaches) of Anuyoga, one finds ample material of cultural and historical importance. Its study provides a variety of information about the religious, historical, geographical and cultural conditions in ancient India. The religious and philosophical material includes description of six dravya (entities), attributes of Jiva (the living), the body, its shapes, its structure (sansthan), life-span of beings and many other such topics. This work has mentions of 19 famous books of non-Jain literature (aphorism 49). For instance, Ramayana, Mahabharat, Kautilya, Vaisheshik philosophy, the precepts of the Buddha, Lokayat, Puranas, grammar etc. The then prevailing tradition about the time of reading and reciting Ramayana and Mahabharat has also been mentioned But it is strange that though Ramayana and Mahabharat have been mentioned, there is no mention of Shrimadbhagavata with them or otherwise. This indicates that Shrimadbhagavata was written after Anuyogadvar Sutra. MUSIC AND MUSICAL NOTES The description of seven Svars (musical notes) in an interesting and lucid style is a special feature of this work (aphorism 260). Samaved describes music. Similarly musical notes, their places of origin and other related topics have been mentioned in detail in this work. It employs its own original style of description. XOPXOXOPO (124 (18)
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________________ ce VYAKARAN (GRAMMAR) The description of eight Vibhaktis (declension) and seven Samasas (compounding of words) under the title Ashtnaam is useful for students of grammar. (aphorisms 225-231) NAVA RASA (NINE SENTIMENTS) The description of nava rasa (nine sentiments) of poetics (aphorisms 261-262) includes some new concepts and their order. Nine sentiments in poetics and drama are--(1) Shringar-rasa (amatory or erotic sentiment), (2) Hasya-rasa (sentiment of humour or comic sentiment), (3) Karun-rasa (pathos or tragic sentiment), (4) Raudra-rasa (sentiment of rage or fury), (5) Vira-rasa (heroic sentiment), (6) Bhayanak-rasa (sentiment of fear or horror), (7) Vibhatsa-rasa (sentiment of disgust), (8) Adbhut-rasa (sentiment of wonder), and (9) Shant-rasa (sentiment of tranquillity). But in this Sutra, first in the order is heroism (Vira-rasa). A new sentiment is included as Vridanak-rasa (sentiment of shame or bashfulness). This sentiment does not find any mention in any other treatise on poetics. The commentator (Churni and Tika) Haribhadra has given no clarification in this context. But Acharya Maladhari Hemchandra has explained that horrifying things evoke the sentiment of fear or horror In this work Bhayanak-rasa is included in Raudrarasa (sentiment of rage or fury) and Vridanak-rasa is described as a different sentiment. SAMUDRIK SHAASTRA With the classification of standard and non-standard structure and dimensions of the human body, signs of good, mediocre or average and bad persons based on body marks have also been mentioned (aphorism 334). For instance, a person whose height is 108 times the finger-width, who has body-marks of conch shell, bullock etc. has moles and spots on his body and who has virtues like sense of forgiveness, is called an excellent person. A person whose height is 104 times the finger-width is average and a person whose height is 96 times the finger-width is a bad type These details help one know about the information contained in the works of that period on interpreting body marks Similarly Sutras 653 and 654 include information about how on the basis of the observation of the sky and the position of stars and planets prediction was made about likely rainfall and its intensity, good or poor crops and other such forecasts. (19) OON YISYY US X +
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________________ BELIEFS AND TRADES Aphorism 21 gives names of various beliefs on the basis of ways of dressing and other habitual activities prevalent during that period Some of these are Charak, Cheerak, Charmakhandik, Gautam, Gauvratik etc The mention of caste names derived from business or profession indicates that in medieval India caste was based on trade or profession and was not by birth. Some caste names based on trade and profession are-Dausik or weavers, Sautrik or yarn-makers, Tantrik or musicians playing stringed instruments, Munjakar or rope makers, Vardhkar or cobblers, Pustkar or paper manufacturers and writers, Dantkar or those working with ivory and other bones. (aphorism 304) From the names of performing artists it is revealed that, like in present times, there were expert gymnasts and acrobats during that period also. They presented entertaining performances for the masses by their acrobatics and practiced movements of different parts of their body. Some of these were Nartak or a dancer, Jalla or one who dances on a string, Malla or a wrestler, Plavak or a diver, Lankh or one who shows his acrobatic skills on a thick pole (aphorism 304) Many weights and measures were in use during that period to weigh or measure food-grains, liquids, minerals (aphorisms 320 to 344) The description of weights and measures brings out a vivid picture of the fairly developed state of the then prevalent trading practices. Thus, Anuyogadvar Sutra contains not only philosophical and religious informations, but also abundant information on society and culture. This provides information about the highly development state of art, literature, irade and commerce during that period THE NAME AND THE PERIOD OF THE COMPILER In Jain Agam, Anuyogadvar Sutra and Nandi Sutra are the most recent. The question as to who is the author of Anuyogadvar Sutra has not yet been satisfactorily answered. Some scholars are of the view that till the time of Arya Vajra Swami, the Agams were studied without any classification into different Anuyogas. But his chief disciple Arya Rakshit Suri, the twentieth head of the order since Bhagavan Mahavir (570 to 597 A.N.M), classified the Agams into four Anuyogas. He (20)
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________________ realized that the understanding and the power of retention of students of Agams has considerably decreased and this inspired him to make this classification. Therefore, he is considered to be the person who classified the Agams for the first time But there is no evidence to establish that he was also the author of Anuyogadvar Sutra. There is also no evidence even to contradict this. Therefore, historians and research scholars have accepted Arya Rakshit, the Anuyoga classifier, as the author of Anuyogadvar Sutra. The period of Arya Rakshit is sixth century after the nirvana of Mahavir (A.N.M.). The period of writing of this text is believed to be 570-584 A.N.M. or 114 to 127 Vikram Samvat or 57 to 70 A.D. Renowned scholars and researchers of Agams, Muni Punyavijai Ji, Muni Jambuvijai Ji and Acharya Mahaprajna Ji have unanimity on this conclusion. COMMENTARIES OF ANUYOGADVAR SUTRA Three ancient commentaries on Anuyogadvar Sutra are available. There is no Niryukti on it. Churni-The language of Churni is Prakrit Its author is Jinadasgani Mahattar who lived in the seventh century of the Vikram era Commentary (Vritti) by Haribhadra-Haribhadra Suri is a famous and serious commentator of Agams. He authored detailed commentaries on Avashyak Sutra and Dashavarkalik Sutra. His commentaries on Nandi Sutra and Anuyogadvar Sutra are brief. His period is believed to be eighth century of the Vikram calendar. Commentary (Vritti) by Maladhari-After Haribhadra Suri, Acharya Maladhari Hemchandra has written a much detailed commentary on Anuyogadvar Sutra. His period is twelfth century of the Vikram calendar. THIS SECOND PART The subject of Anuyogadvar Sutra is very complex It is very difficult to understand it without elaboration. Even with brief elaboration it is being published in two parts. In the first part, published last year, the portion up to Sutra 262, namely nava rasa, in the chapter of Nava Naam has been covered. The later portion starting from Das Naam is included in the second part This also contains discussions on many interesting subjects like, Pramana (validation), Naya (viewpoints), Nikshep (attribution) etc ( 21 )
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________________ O PROPAP As explained, this scripture is not based on just one subject This is, in fact, a work that explains the system and procedure of elaborating scriptures. This contains a variety of topics including poetic sentiments, rhetoric, grammar, astrology, logics, perspectives, validation, time, physical and mental states etc. Each one of these topics have been discussed in details covering its categories and sub-categories. It also has a unique style of presentation. Some of the topics discussed here are also available in other sources. For example the discussion on Avagahana (occupation) and Sthiti (duration) is also available in Prajnapana Sutra; description of Kaal (time) and Palyopam (metaphoric time) is also available in Jambudveep Prajnapti and Bhagavati Sutra. But here all this information is compiled in a well defined order. The discussions on Pramana (validation) and Kaal (time) are very wide in scope and are highly informative as well as interesting. I have taken care to provide greater details in the elaboration wherever needed. BASIS OF THIS EDITION After studying many commentaries on it, a simple and easily intelligible prose style has been adopted for its translation and elaborations. Further, the elaboration is of a medium order be detailed elaboration would have made it voluminous. The theme and style of Anuyogadvar Sutra is slightly different from those of other Agams. It is not easy to understand this work because it has abundance of technical terms. Therefore care has been taken to provide meanings and definitions of technical terms alongwith the translation and elaboration using different font. As all such terms do not have equivalent terms in English, the original term has been given in roman script with explanatory translation in parenthesis. This may appear cumbersome at first glance but should be more convenient than repeatedly consulting a glossary at the end of the book. The following books have been consulted for translation and elaboration The first head of Shraman Sangh, Jain Agam Ratnakar, Acharya Samrat Shri Atmaram Ji Maharaj was the first author of a Hindi commentary on Anuyogadvar Sutra based on ancient commentaries. Its style is simple and can be easily understood. It was published in two parts. The first part was published by Shvetambar Sthanakavasi Jain (22)
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________________ * * Conference, Mumbai in 1931 A.D. and the second part was published from Patiala. But at present, its availability is extremely difficult. Shri Jnana Muni Ji, the learned disciple of Acharya Samrat Shri Atmaram Ji who is a great scholar of Agamic literature, re-edited the commentary of Acharya Shri by elaborating it further. It has thus become almost a new treatise on Anuyogadvar Sutra. It was published with the caption-Atma Jnana Piyush Varshini Tika. It was edited by Muni Shri Nemichand Ji. It is available in two parts and is an evidence of the profound knowledge of the commentator. This work has been taken as the primary reference book for the present edition. Anuyogadvar Sutra translated by Shri Kewal Muni under the direction of Yuvacharya Shri Madhukar Muni and revised by Shri Shobha Chand Bharilla, published by Agam Samiti, Beavar, has also been a useful reference work for the text as well as commentary. The commentary by Acharya Mahaprajna published under the title Anuogadaraim from Jain Vishvabharati, Ladnu has provided valuable references for the commentary The English translation titled 'Anuogadaraim' translated by Taiken Hanaki was also consulted, specially while finalizing English terminology. In addition to all these, recently published 'Anuyogadvar Sutram, Churni-Vivritti-Vritti Vibhushitam (Part 1 and 2), corrected and edited by the profound and renowned researcher of Agams and scholar of Agamic knowledge, saint Jambuvijai Ji Maharaj, has been extremely useful in correcting and properly interpreting the original text and studying the original references from commentaries, Churni etc. In order to properly understand the complex portions the associate editor, Srichand Surana 'Saras', personally contacted Muni Ji and sought clarifications. Muni Ji is very devoted to studies of Agams and is a broad-minded scholar. He explained the difficult portions of the text with affection and care. We are highly indebted to him We also express our gratitude to all aforesaid scholars and saints whose laborious and scholarly commentaries and works have been of great help in the editing of this book. Even after leaving his earthly body, the blessings of my revered Gurudev, Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra Ji Maharaj, have always inspired and directed my activities. To express gratitude to him is my humble duty 9 ( 23 )
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________________ ** ** ** ** ** ** ** ** ** ** ** *2. YOYAYOYAYOYAYOYO YOYAYO AYOYAYOPAYOYA In the editing of this Sutra, Srichand Surana 'Saras' has put in admirable efforts and strenuous work For the English translation Shri Surendra Bothara has made a commendable contribution with all the knowledge and experience he has gained through translating many of the Agams published in this series. A great care has been taken to find appropriate words and terminology for the technical terms in English language. However, as it is still an evolving field forbearance of readers is solicited for any mistake and misinterpretation. Shri Raj Kumar Jain, a devoted shravak well versed with Agams and having a command over English language, has provided valuable services in the form of editorial and translation advise by going through the final proofs of the book It took hard and continuous efforts lasting over a period of two years to complete this translation and commentary in Hindi and English. Still in case, at any place something has been mentioned against the purport of the scripture or not in line with the tradition, I sincerely feel and convey-Micchami dukkadam' (May my misdeeds be undone) I also request the scholarly readers to oblige us with their advice and suggestions. To prepare illustrations concerning Anuyoga was also difficult as compared to illustrating other Agams. In order to properly elucidate the subject with examples, some of them have been selected from commentaries (Tika and Bhashya) and translations of this as well as other shaastras and others from commonly used popular analogies. This should help the reader and the listener properly understand the underlying idea of the Sutra. Still in case any example is found unsuitable or improper the experts in the field may kindly send their suggestions to us I once again express my heartfelt gratitude for all those who have contributed towards the publication of this work -Up-pravartak Amar Muni (24) For Private Personal Use Only
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________________ anukramaNikA dasanAma- prakaraNa dasanAma (1) gauNanAma (2) nogauNanAma (3) AdAnapadenanAma (4) pratipakSapadenanAma (5) pradhAnapadenanAma (6) anAdisiddhAntenanAma (7) nAmnAnAma (8) avayavenanAma (9) sayogenanAma (1) dravyasayogajanAma (2) kSetrasayogajanAma (3) kAlasayogajanAma (4) bhAvasayogajanAma (10) pramANenanAma (1) nakSatranAma (2) devatAnAma (3) kulanAma (4) pASaNDanAma (5) gaNanAma (6) jIvitahetunAma (7) AbhiprAyikanAma (1) sAmAsikabhAvapramANanAma (ka) dvandva samAsa (kha) bahubrIhi samAsa (ga) karmadhAraya samAsa (gha) dvigu samAsa (ca) tatpuruSa samAsa (cha) avyayIbhAva samAsa (ja) ekazeSa samAsa The Discussion on Das Naam 1 Das Naam 2 (1) Gauna Naam 2 (2) Nogauna Naam 4 (3) Adanapadena Naam 7 9 10 11 12 14 15 17 19 20 22 24 26 29 30 31 32 33 35 36 37 37 38 39 40 41 CONTENTS (4) Pratipakshapadena Naam (5) Pradhanapadena Naam (6) Anadisiddhantena Naam (7) Namna Naam (8) Avayavena Naam (9) Samyogena Naam (25) (1) Dravya Samyoga Naam (2) Kshetra Samyoga Naam (3) Kaal Samyoga Naam (4) Bhaava Samyoga Naam (10) Pramanena Naam (1) Nakshatra Naam (2) Devata Naam (3) Kula Naam (4) Pakhand Naam (5) Gana Naam (6) Jivit - hetu Naam ( 7 ) Abhiprayik Naam (1) Samasik Bhaava Pramana Naam For Private Personal Use Only 1 2 3 5 8 10 11 11 13 15 15 18 19 20 22 2 2 2 2 72% 25 33 35 36 37 (A) Dvandva Samasa (B) Bahubrihi Samasa (C) Karmadharaya Samasa 38 (D) Dvigu Samasa 39 (E) Tatpurush Samasa 40 (F) Avyayibhaava Samasa 41 (G) Eka Shesh Samasa 41
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________________ (2) taddhitajabhAvapramANanAma (ka) karmanAma (kha) zilpanAma (ga) zlokanAma (gha) sayoganAma (ca) samIpanAma (cha) sayUthanAma (ja) aizvaryanAma (jha) apatyanAma (2) Taddhitaj Bhaava Pramana Naam (A) Karma Naam (B) Shilp Naam (C) Shlok Naam (D) Samyog Naam (E) Sameep Naam (F) Samyooth Naam (G) Aishvarya Naam (H) Apatya Naam (Name Associated with Progany) (3) Dhatuj Naam (4) Niruktiy Naam (3) dhAtujanAma (4) niruktijanAma pramANa-prakaraNa The Discussion on Pramana (ka) dravyapramANa (1) pradezaniSpannadravyapramANa (2) vibhAganiSpannadravyapramANa (ka) mAnapramANa (1) dhAnyamAnapramANa (2) rasamAnapramANa (kha) unmAnapramANa (ga) avamAnapramANa (gha) gaNimapramANa (ca) pratimAnapramANa (kha) kSetrapramANa (1) pradezaniSpannakSetrapramANa (A) Dravya Pramana (1) Pradesh Nishpanna Dravya Pramana (2) Vibhag Nishpanna Dravya Pramana (A) Maan Pramana (1) Dhaanya Maan Pramana (2) Rasa Maan Pramana (B) Unmaan Pramana (C) Avamaan Pramana (D) Ganim Pramana (E) Pratimaan Pramana (B) Kshetra Pramana (1) Pradesh Nishpanna Kshetra Pramana (2) Vibhag Nishpanna Kshetra Pramana Angul (1) Atmangull Purpose of Atmangul Three Kinds of Atmangul (2) vibhAganiSpannakSetrapramANa agula kA svarUpa (1) AtmAgula AtmAgula kA prayojana AtmAgula ke tIna bheda (26)
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________________ 84 (2) utsedhAgula paramANu vyAvahArika paramANu kI sUkSmatA utsedhAgula kA svarUpa utsedhAgula kA prayojana (2) Utsedhangull Paramanu Minuteness of Vyavahar Paramanu Details of Utsedhangul Purpose of Utsedhangul avagAhanA-prakaraNa The Discussion on Avagahana nAraka-avagAhanA bhavanapati devoM kI zarIrAvagAhanA pA~ca sthAvaro kI zarIrAvagAhanA dvIndriya jIvo kI avagAhanA trIndriya jIvo kI zarIrAvagAhanA caturindriya jIvo kI zarIrAvagAhanA pacendriyatiryaMca jIvo kI zarIrAvagAhanA manuSyagati-avagAhanA nirUpaNa 101 102 106 107 108 109 127 vANavyatara aura jyotiSka devo kI avagAhanA 131 vaimAnika devo kI avagAhanA 131 utsedhAgula ke bheda aura bhedo kA alpabahutva 136 Narak Avagahana Bhavanpati Gods Five Immobile-Beings Dvindriya (Two-sensed) Beings Trindriya (Three-sensed) Beings 107 Chaturindriya (Four-sensed) Beings 108 Panchendriya (Five-sensed) Beings 109 Avagahana (Space Occupied) of Human Beings 127 The Divine Beings 131 Vaimanik Gods 132 Kinds and Comparative Dimensions of Utsedhangul (3) Pramanangul (Paramount Angul) Pramanangul Purpose of Pramanangul Kinds and Comparative Dimensions of Pramanangul 144 136 (3) pramANAMgula pramANAgula 137 138 140 149 pramANAgula kA prayojana pramANAgula ke bheda eva alpabahutva 143 kAlapramANa-prakaraNa The Discussion on Kaal Pramana 147 kAlapramANa prarUpaNa samaya kA nirUpaNa samayasamUhaniSpanna kAlavibhAga aupamika kAlapramANanirUpaNa palyopama-sAgaropamaprarUpaNa vyAvahArika uddhArapalyopama sUkSma uddhArapalyopama addhApalyopama-sAgaropamanirUpaNa 986 148 154 156 158 161 163 166 Kaal Pramana Samaya Aggregates of Samaya Metaphoric Time Palyopam and Sagaropam Vyaharik Uddhar Palyopam Sukshma Uddhar Palyopam Addha Palyopam-Sagaropam 164 166 (27) R RHETROOPOHTOTROPHONOMONIAN * * * *
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________________ vyAvahArika addhApalyopama sUkSma addhApalyopama 166 168 Vyavaharik Addha Palyopam Sukshma Addha Palyopam 167 169 Ayusthiti-prakaraNa The Discussion on Life-span 171 174 176 183 185 186 188 195 197 nArako kI sthiti kA mAna bhavanapati devo kI sthiti paca sthAvaro kI sthiti vikalendriyo kI sthiti pacendriyatiryaMco kI sthiti jalacarapacendriyatiryaMco kI sthiti sthalacarapacendriyatiryaMco kI sthiti khecarapacendriyatiryaco kI sthiti sagrahaNI gAthAye manuSyo kI sthiti vyatara devo kI sthiti jyotiSka devo kI sthiti vaimAnika devo kI sthiti saudharma Adi acyuta paryata kalpo kI sthiti nava graiveyaka devo kI sthiti paoNca anuttara vimAna ke devo kI sthiti kSetrapalyopama kA nirUpaNa sUkSma kSetrapalyopama-sAgaropama JOn 199 200 201 205 Life-span of Infernal Beings 171 Life-span of Mansion-Dwelling Gods 175 Life-span of Five Immobile Beings 177 Life-span of Vikalendriyas 184 Five-sensed Beings Aquatic Five-sensed Animals 187 Terrestrial Five-sensed Animals 189 Aerial Five-sensed Animals 196 Epitomic Verses 198 Life-span of Human Beings Life-span of Interstitial Life-span of Jyotishk Gods 201 Life-span of Vaimanik Gods 205 Life-span of Celestial-vehicular Gods 206 Life-span of Nine Graiveyak Gods 212 Life-span of Five Anuttar Viman Gods 214 Kshetra Palyopam Sukshma Kshetra Palyopam and Sagaropam Purpose of Sukshma Kshetra Palyopam and Sagaropam Non-soul Entities Soul Entities 206 211 213 214 217 sUkSma kSetrapalyopama-sAgaropama kA prayojana 220 220 ajIvadravyo kA varNana jIvadravyaprarUpaNa 223 The Discussion on Body zarIra-prakaraNa zarIranirUpaNa caubIsa daNDakavartI jIvo kI zarIraprarUpaNA 225 228 / pA~ca zarIro kA sakhyA parimANa The Body Bodies of Beings at Places of Suffering Sub-categories of Five Kinds of Bodies Number of Vaikriya Shariras 231 baddha-mukta vaikriyazarIro kI sakhyA ___232 (28)
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________________ baddha-mukta AhArakazarIro kA parimANa baddha-mukta taijaszarIro kA parimANa baddha-mukta kArmaNazarIro kI saMkhyA nArako me baddha-mukta paca zarIro kI prarUpaNA bhavanavAsiyo ke baddha-mukta zarIra pRthvI-ap-taijaskAyika jIvo ke baddha-mukta 234 235 237 237 / / 241 Number of Aharak Shariras Number of Taijas Shariras Number of Karman Shariras Bodies of Naraks Bodies of Bhavanvasis Earth-Water-Fire-Bodied Beings 234 236 237 238 241 zarIra 247 249 vAyukAyiko ke baddha-mukta zarIra vanaspatikAyiko ke baddha-mukta zarIra vikalendriyo ke baddha-mukta zarIra / pacendriyatiryaMcayoniko ke baddha-mukta zarIra manuSyo ke baddha-mukta paca zarIra nirUpaNa vANavyatara devo ke baddha-mukta zarIra jyotiSka devo ke baddha-mukta zarIra vaimAnika devo ke baddha-mukta zarIra eva kAlapramANa kA upasahAra 244 245 248 250 254 255 262 265 Air-Bodied Beings Plant-Bodied Beings Vikalendriya Five-sensed Animals Human Beings Vanavyantar Gods Jyotishk Gods Vaimanik Gods 251 254 256 262 265 266 266 bhAvapramANa-prakaraNa The Discussion on Bhaava Pramana 269 269 269 270 269 270 274 274 274 275 274 275 278 278 bhAvapramANa nirUpaNa guNapramANa kA svarUpa ajIvaguNapramANa kA svarUpa jIvaguNapramANa kA svarUpa jJAnaguNapramANa kA svarUpa pratyakSapramANa anumAnapramANa pUrvavat anumAna zeSavat anumAna dRSTasAdharmyavat anumAna pratikUlavizeSadRSTasAdharmyavat anumAna upamAnapramANa sAdhopanIta upamAna vaidhopanIta upamAna Bhaava Pramana Guna Pramana Ajiva Guna Pramana Jiva Guna Pramana Jnana Guna Pramana Pratyaksh Pramana Anumaan Pramana Purvavat Anumaan Sheshvat Anumaan Drisht Sadharmyavat Anumaan Contra-Indicatory Inference Upmaan Pramana Sadharmyopaneet Upamaan Vaidharmyopaneet Upamaan 279 279 284 279 280 284 288 290 288 290 291 295 291 295 AgamapramANa-prakaraNa The Discussion on Agam Pramana AgamapramANa 299 Agam Pramana 299 DODGOVOR (29)
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________________ darzanaguNapramANa cAritraguNapramANa 306 307 Darshan Guna Pramana Charitra Guna Pramana 311 - nayapramANa-prakaraNa The Discussion on Naya Pramana 319 nayapramANa prasthakadRSTAnta dvArA naya nirUpaNa vasatidRSTAnta dvArA naya nirUpaNa pradezadRSTAnta dvArA naya nirUpaNa 316 316 323 327 Naya Pramana Prasthak Dristant Vasati Dristant Pradesh Dristant MA 333 - saMkhyApramANa-prakaraNa The Discussion on Samkhya Pramana sakhyApramANa ke ATha prakAra (12) nAma-sthApanAsakhyA 389 387 (3) dravyasaMkhyA AgamataH dravyasakhyA nayadRSTiyA~ 344 346 noAgamataH dravyasakhyA 348 jJAyakazarIradravyasakhyA bhavyazarIradravyasakhyA 3 jJAyakazarIra-bhavyazarIra-vyAtariktadravyasakhyA Eight Types of Samkhya Pramana 341 (1-2) Naan and Sthapana Samkhya/ Shankh (3) Dravya Sankhya/Shankh Agamatah Dravya Shankh/ Samkhya and Naya Aspects 3 No-agamatah Dravya Shankh/ Samkhya Jnayak Sharir Dravya Shankh Samkhya Bhavya Sharir Dravya Shankh/ Samkhya Jnayak Shanr-Bhavya SharirVyatirikta Dravya Shankh/ Samkhya The Naya Angle (4) Aupamya Samkhya Analogy of Sat to a Sat Analogy of Asat to a Sat Analogy of Sat to an Asat Analogy of Asat to an Asat __(5) Parimaan Samkhya 359 Kalik Shrut Parimaan Samkhya360 Drishtivad Shrut Parimaan Samkhya 351 353 356 356 ekabhavika Adi zakhaviSayaka nayadRSTi (4) aupamyasakhyA sad-sad rUpa aupamyasakhyA sad-asad rUpa aupamyasakhyA asad-sad rUpa aupamyasakhyA asad-asad rUpa aupamyasakhyA (5) parimANasakhyA kAlikazrutaparimANasakhyA dRSTivAdazrutaparimANasakhyA 357 358 358 359 362 (30)
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________________ a (6) jJAnasakhyA (7) gaNanAsakhyA 363 363 364 370 374 (6) Jnana Samkhya (7) Ganana Samkhya (Samkhya as Counting) 364 Sub-categories 365 Types of Samkhyat 370 Parit Asamkhyat 374 Yukt Asamkhyat 376 Asamkhyat-Asamkhyat Part Anant Yukt Anant Anant-Anant (8) Bhaava Samkhya/Shankh sakhyAta Adi ke tIna bheda sakhyAta ke bheda parItAsakhyAta yuktA'sakhyAta asakhyAtAsakhyAta parItAnanta yuktAnanta anantAnanta (8) bhAvasakhyA 376 378 377 380 381 382 384 vaktavyatA-prakaraNa The Discussion on Vaktavyata 385 38A vaktavyatA ke bheda-prabheda svasamayavaktavyatA nirUpaNa parasamayavaktavyatA nirUpaNa sasamaya-parasamayavaktavyatA vaktavyatA ke viSaya me nayadRSTiyA~ __ arthAdhikAra pada arthAdhikAra nirUpaNa 385 386 387 389 394 Types of Vaktavyata 385 Svasamaya Vaktavyata Parasamaya Vaktavyata 387 Svasamaya-Parasamaya Vaktavyata 388 Naya Perspectives of Vaktavyata 390 Discussion on Arthadhikar Arthadhikar Discussion on Samavatar Samavatar Naam, Sthapana and Dravya Samavatar Kshetra Samavatar 404 Kaal Samavatar 406 Bhaava Samavatar (Assimilation) 410 samavatAra pada samavatAra nirUpaNa nAma-sthApanA-dravyasamavatAra 395 398 kSetrasamavatAra kA svarUpa kAlasamavatAra kA svarUpa bhAvasamavatAra kA svarUpa 2. nikSepadvAra : nikSepa-prakaraNa 403 404 408 2.Nikshep Dvar (Approach of Attribution) 412 413 nikSepa nirUpaNa (1) oghaniSpannanikSepa kA svarUpa (ka) adhyayana nirUpaNa nAma-sthApanA-adhyayana dravya-adhyayana bhAva-adhyayana 414 414 Types of Nikshep 412 (1) Ogha-Nishpanna Nikshep 413 (A) Adhyayan Naam and Sthapana Adhyayan 414 Dravya Adhyayan 415 Bhaava Adhyayan 419 414 415 419 (31) "* " *" *" * "*" * "* "*" * " *" " " " " " " ""*" 00
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________________ (kha) akSINa nirUpaNa nAma-sthApanA - akSINa dravya - akSINa bhAva - akSINa (ga) Aya nirUpaNa nAma-sthApanA - Aya dravya- Aya bhAva- Aya (gha) kSapaNA kA nirUpaNa nAma-sthApanA kSapaNA dravya-kSapaNA bhAva-kSapaNA (2) nAmaniSpannanikSepa kA svarUpa nAma-sthApanA - sAmAyika dravya - sAmAyika bhAva- sAmAyika sAmAyika ke adhikArI ke nAma zramaNa kI bAraha upamAye prakArAntara se zramaNa kA nirvacana (3) sUtrAlApakaniSpannanikSepa 3. anugamadvAra anugama nirUpaNa niyuktyanugama nikSepa niyuktyanugama upodghAtanikSepaniryuktyanugama sUtrasparzika niyuktyanugama 4. nayadvAra nayanarUpaNa kI bhUmikA nayavarNana ke lAbha pariziSTa 1 - ATha prakAra kA pudgala parAvartana pariziSTa 2 - anadhyAya kAla Appendix 3-Technical Terms 421 421 422 425 427 428 428 435 438 438 438 442 445 445 446 447 449 450 452 453 455 456 456 457 466 471 475 (B) Akshina (32) 421 Naam and Sthapana Akshina 422 Dravya Akshina 422 Bhaava Akshina 425 428 Naam and Sthapana Aaya 428 Dravya Aaya 428 Bhaava Aaya 436 438 Naam and Sthapana Kshapana 438 Dravya Kshapana 439 Bhaava Kshapana 442 445 445 Dravya Samayik 446 Bhaava Samayik 447 Person Qualified for Samayik 449 Twelve Metaphors Other Details 451 453 ( 3 ) Sutralapak - Nishpanna Nikshep 454 3. Anugam Dvar (Approach of Interpretation) Defining Anugam Niryuktanugam Nikshep Niryuktanugam Upodghat Niryuktanugam Sutrasparsh Niryuktanugam (C) Aaya (Acquisition ) (D) Kshapana (2) Naam-Nishpanna Nikshep Naam and Sthapana Samayik 4. Naya Dvar (Approach of Viewpoints) Defining Naya Benefits of Naya 455 456 457 461 468 For Private Personal Use Only 473 476 481 483 486
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________________ anuyogadvAra sUtra ANUYOGADVAR SUTRA Omgo Cya AAINA 0000000
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________________ namo nANassa : NAMO NANASSA dasanAma-prakaraNa THE DISCUSSION ON DAS NAAM dasanAma 263. se kiM taM dasanAme ? dasanAme dasavihe pnnnntte| taM jahA-1. goNNe, 2. nogoNNe, 3. AyANapadeNaM, 4. paDivakkhapadeNaM, 5. pAhaNNayAe, 6. aNAisiddhateNaM, 7. nAmeNaM, 8. avayaveNaM, 9. saMnogeNaM, 10. pmaannennN| 263. (pra.) dasanAma kyA haiM ? (u.) dasanAma ke dasa prakAra kahe haiN| jaise-(1) gauNanAma, (2) nogauNanAma, (3) AdAnapada se hone vAlA nAma, (4) pratipakSapada se hone vAlA nAma, (5) pradhAnatA se hone vAlA nAma, (6) anAdisiddhAnta se hone vAlA nAma, (7) nAma se hone vAlA nAma, (8) avayava se hone vAlA nAma, (9) saMyoga se hone vAlA nAma, tathA (10) pramANa se hone vAlA naam| vivecana-vastu kI pahacAna ke lie nAma-saMjJA kI AvazyakatA hotI hai| nAma rakhane ke aneka prakAra haiN| yahA~ para dasanAma meM unakI carcA kI gaI hai| DAS NAAM 263. (Q.) What is this Das naam (Ten-named)? ___ (Ans.) There are ten types of Das naam. (Ten-named). They are(1) Gauna naam (attributive name), (2) Nogauna naam (nonattributive name), (3) Adanapadena naam (name derived from the first word or phrase of a text), (4) Pratipakshapadena naam (antonymous name or antithetically derived name), (5) Pradhanapadena naam (name in accordance with salient features), (6) Anadisiddhantena. naam (name conforming to eternality), (7) Namna naam (name derived from a name), (8) Avayavena naam (name derived from a component), dasanAma-prakaraNa (1) The Discussion on Das Naam
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________________ (9) Samyogena naam (name derived from association), and * (10) Pramanena naam (authenticated or validated name). ___Elaboration-Name is required to identify a thing. There are numerous ways of deriving a name. These have been discussed here under the title Das naam (Ten-named). - (1) gauNanAma __ 264. se kiM taM goNNe ? goNNe-khamatIti khamaNo, tapatIti tapaNo, jalatIti jalaNo, pavatIti pvnno| OM se taM gonnnne| __264. (pra.) gauNanAma kyA hai ? (u.) gauNanAma athavA guNaniSpannanAma (jo nAma kisI guNa ke kAraNa paDA ho) isa prakAra hai-jo kSamA karatA hai isalie 'kSamaNa' hai, tapatA hai isalie 'tapana' (sUrya) hai, jalatA hai isalie 'jvalana' (agni) hai aura pAvana karatA hai yA bahatA hai isalie 'pavana' hai| yaha gauNanAma kA varNana huaa| (1) GAUNA NAMA 264. (Q.) What is this Gauna naam (attributive name) ? (Ans.) The (examples of) Gauna naam (attributive name or name derived or evolved out of and in conformity with the attributes) is as follows-He who forgives (kshama) is forgiver (kshaman), that which heats (tapate) is heater (tapan), that which burns (yvalate) is burner or fire (jvalan or agnu), that which blows or purifies (pavane) is wind or purifier (pavan or pa zvan). This concludes the description of Gauna naam or attributive name. (2) nogauNanAma ___265. se kiM taM nogoNNe ? nogoNNe-akuMto sakuMto, amuggo samugo, amuddo samuddo, alAlaM palAlaM, akuliyA sakuliyA, no palaM asatIti palAso, amAivAhae mAivAhae, abIyavAvae bIyavAvae, no iMdaM govayatIti iNdgove| se taM nogonnnne| sacitra anuyogadvAra sUtra-2 (2) Illustrated Anuyogadvar Sutra-2
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________________ 265. (pra.) nogauNanAma kyA hai ? (u.) nogauNa (guNa zUnya) nAma isa prakAra haikunta-bhAlA se rahita hone para bhI pakSI ko 'sakunta' khnaa| mudga-mUMga dhAnya se rahita hone para bhI peTI ko 'samudga' khnaa| mudrA-aMgUThI se rahita hone para bhI sAgara ko 'samudra' khnaa| lAla-lAra se rahita hone para bhI vizeSa prakAra kI ghAsa ko 'palAla' khnaa| kulikA-bhitti (dIvAra) se rahita hone para bhI pakSiNI ko 'sakulikA' khnaa| pala-maoNsa na khAne para bhI DhAka vRkSa ko 'palAza' khnaa| mAti-. |taa ko kandhoM para vahana na karane para bhI kITa vikalendriya jIvavizeSa ko 'mAtRvAhaka' nAma se khnaa| bIja ko nahIM bone vAle jIvavizeSa kITa ko 'bIjavApaka' khnaa| ___ indra kI gAya kA pAlana na karane para bhI 'vIra vadhUTI' (barasAta meM hone vAlA kITa vizeSa) ko 'indragopa' khnaa| yaha nogauNanAma ke udAharaNa haiN| yaha nogauNanAma kA varNana huaa| (2) NOGAUNA NAAM 265. (Q.) What is this Nogauna naam (non-attributive name) ? (Ans.) The (examples of) Nogauna naam (non-attributive name or name not in conformity with the attributes) is as follows___Kunt (a spear like weapon)-A bird is called sakunt (with kunt) although it is without a kunt. ___Mudga (kidney beans)-A casket is called samudga (with mudga) although it is without mudga. Mudra (finger-ring)-A sea is called samudra (with mudra) although it is without a mudra. ___Laala (saliva)-Chaff or a type of grass is called palaala (with laala) although it is without laala. o dasanAma-prakaraNa (3) The Discussion on Das Naam
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________________ ____Kulika (wall)-A bird is called sakultka (with kulika) althought it is without a kulika (a wall). Palash (that which consumes flesh)--A specific tree is called Palash (Butea frondosa) although it does not consume flesh (pal). Matrivahak (one who carries its mother)-A specific insect is called matrivahak (white ant) although it does not carry its mother. Bijavapak (one that sows seed)--A specific insect is called bijavapak although it does not sow seeds. ___Indragope (cowherd of Indra, the king of gods)-A specific insect is called Indragope (a beetle) although it does not look after the cows of Indra. This concludes the description of Nogauna naam or nonattributive name. (3) AdAnapadenanAma 266. se kiM taM AyANapadeNaM ? AyANapadeNaM-AvaMtI cAuraMgijaM AhattahiyaM addaijjaM asaMkhayaM jaNNaijjaM purisaijjaM (usukArijaM) elaijjaM vIriyaM dhammo maggo samosaraNaM jmiiyN| se taM aayaannpdennN| ___ 266. (pra.) vaha AdAnapadenanAma kyA hai ? (u.) AdAnapada (Adipada) se hone vAlA nAma (saMjJA), jaise-AvaMtI, cAturaMgijjaM, asaMkhayaM, AhattahiyaM, addaijjaM, jaNNaijjaM, purisaijjaM (usukArijja), elaijjaM, vIriyaM, dhammaM, maggaM, samosaraNaM, jamaIyaM ityAdi Adi pada se hone vAlA nAma AdAnapadenanAma hai| yaha AdAnapada kA varNana huaa| vivecana-jisa Adipada yA gAthA se jo zAstra, adhyayana yA prakaraNa prArambha hotA hai, use 'AdAnapada' kahate haiN| usake AdhAra se rakhe jAne vAle nAma 'AdAnapadenanAma' hai| isake udAharaNa haiM-- ___ AvaMtI-yaha AcArAMgasUtra ke pA~cave adhyayana kA nAma hai| usake prArambha meM Aye 'AvaMtI keyAvatI' pada ke kAraNa hai| sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2
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________________ ___ cAuraMgijaM-yaha uttarAdhyayanasUtra ke tIsare adhyayana kA nAma hai jo adhyayana ke prArambha me 'cattAri a paramaMgANi' gAthA ke AdhAra se pracalita hai| asaMkhayaM-yaha uttarAdhyayanasUtra ke caturtha adhyayana kA nAma hai| AhattahiyaM-'jaha', 'taha' ina do padoM ke kAraNa se yaha sUtrakRtAMgasUtra ke terahave adhyayana kA nAma hai| a6iz2a-sUtrakRtAMga ke dvitIya zrutaskandha ke chaThe adhyayana kI pahalI gAthA ke 'addaiyaM' pada ke AdhAra se isa adhyayana kA nAma 'addaijja' ArdrakIya hai| jaNNaijjaM-yajJIya-uttarAdhyayana ke paccIsaveM adhyayana kA nAma hai| purisaijjaM (usukArijja)-yaha uttarAdhyayana ke caudahaveM adhyayana kA nAma hai| elaijjaM-eDakIya-yaha uttarAdhyayana ke sAtaveM adhyayana kA nAma hai| vIriyaM-sUtrakRtAMgasUtra ke AThaveM adhyayana kA nAma 'vIriyaM' hai| dhammajjhayaNaM-nauve adhyayana kA nAma 'dhammajjhayaNaM' hai| maggajjhayaNaM-gyArahave adhyayana kI Adi meM "magga' zabda hone se usa adhyayana kA nAma 'maggajjhayaNaM' samosaraNaM-sUtrakRtAgasUtra ke bArahaveM adhyayana ke prArambha kI gAthA me 'samosaraNANimANi' pada hai| isI ke AdhAra se usa adhyayana kA nAma 'samosaraNajjhayaNaM' hai| ___ jamaIyaM-pandrahave adhyayana kI pahalI gAthA meM 'jamaIya' pada hone se adhyayana kA nAma 'jamaIya' hai| isI prakAra anya nAmoM ko AdAnapadaniSpannatA samajhanA caahie| (3) ADANAPADENA NAAM 266. (Q.) What is this Adanapadena naam (name derived from the first word or phrase of a text) ? ____ (Ans.) The (examples of) Adanapadena naam (name derived from the first word or phrase of a text) are as follows-Avanti, Chaturangyjam, Asankhayam, Ahattahiyam, Addaijjam, Jannaijjam, Purisaijjam (Usukarijjam), Elaijjam, Viriyam, Dhammam, Maggam, Samosaranam, Jamaiyam etc. This concludes the description of Adanapadena naam or name derived from the first word or phrase of a text. dasanAma-prakaraNa (6) The Discussion on Das Naam
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________________ Elaboration-The first word or phrase of a book, chapter or section is called adana pad. The name that is made up of this first word or phrase is called Adanapadena naam. Some examples are- Avanti-The name of the fifth chapter of Acharanga Sutra is Avanti. This has been derived from the first phrase of the chapter that reads'Avanti keyavanti'. Chaturangijjam-This is the name of the third chapter of Uttaradhyayan Sutra. The first phrase of this chapter reads-'Chattari Paramangani'. Asankhayam-The name of the fourth chapter of Uttaradhyayan Ahattahiyam-Based on the first two words Jaha and Taha, this is the name of the thirteenth chapter of Sutrakritanga Sutra. Sutra. Addaijjam-This is the name of the sixth chapter of the second part of Sutrakritanga Sutra. This is derived from the word addaiyam from the first verse of this chapter. Jannaijjam--This is the name of the twenty fifth chapter of Uttaradhyayan Sutra Purisaijjam (Usukarijjam)-This is the name of the fourteenth chapter of Uttaradhyayan Sutra. Elaijjam-This is the name of the seventh chapter of Uttaradhyayan Sutra. Viriyam-This is the name of the eighth chapter of Sutrakritanga Dhammajjhayanam-This is the name of the ninth chapter of Sutrakritanga Sutra. Sutra. Maggajjhayanam-This is the name of the eleventh chapter of Sutrakritanga Sutra because it begins with the word 'Magga' Samosaranam-In the first verse of the twelfth chapter of Sutrakritanga Sutra there is a phrase--Samosarananimani. Based on this the chapter is called Samosaranajjhayanam. Jamaiyam-This is the name of the fifteenth chapter of Sutrakritanga Sutra. This is because there is the word Jamaiyam in the first verse of this chapter. The same rule should be applied to find other such Adanapadena naams or names derived from the first word or phrase of a text sacitra anuyogadvAra sUtra - 2 (6) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ (4) pratipakSapadenanAma 267. se kiM taM paDivakkhapadeNaM ? ___ paDivakkhapaeNaM navesu gAmA''gara-Nagara-kheDa-kabbaDa-maDaMba-doNamuhapaTTaNA''sama-saMbAha-sannivesesu nivissamANesu asivA sivA, aggI sIyalo, visaM mahuraM, kallAlagharesu aMbilaM sAuyaM, je lattae se alattae, je lAue se alAue, je suMbhae se kusubhae, AlavaMte vivliiybhaase| se taM pddivkkhpennN| __ 267. (pra.) pratipakSapadenanAma kyA hai ? (u.) pratipakSapada (virodhI guNa) ke kAraNa se hone vAlA nAma isa prakAra hai-navIna va grAma, Akara, nagara, kheTa, karbaTa, maDaMba, droNamukha, paTTana, Azrama, saMbAha aura sanniveza Adi meM praveza karane athavA basAye jAne ke avasara para azivA (zRgAlI, siyAranI) ko 'zivA' kahA jAtA hai| kahIM para agni ko zItala aura viSa ko madhura, kalAla ke ghara meM 'amla' ko svAdu kahA jAtA hai| isI prakAra rakta varNa se raMge hue ko alaktaka-(AlatA yA mahAvara), lAbu ko alAbu, jo suMbhaka (zubha varNayukta camakadAra) hai use kusuMbhaka (kharAba raMga vAlA) kahanA aura viparItabhASaka-bhASaka se viparIta arthAt asambaddha pralApI ko 'abhASaka' kahA jaanaa| yaha saba pratipakSapadaniSpanna nAma jAnanA caahie| vivecana-pratipakSapadenanAma kA artha hai kisI me vaha guNa nahI hone para bhI arthAt usakA virodhIviparIta guNa hone para bhI use usa nAma se pukaarnaa| udAharaNa-siyAranI kA nAma amagala sUcaka 'azivA' hai kintu grAma Adi kI basAvaTa ke samaya 'azivA' zabda amAMgalika hone se use 'zivA' kahane kI rUr3hi cala paDI hai| madirA kA svAda amla hotA hai, para tu mAnA jAtA hai ki kalAla ke ghara meM 'amla' kahane se madirA vikRta ho jAtI hai isalie use 'svAdu' kahakara pukArate haiN| isI prakAra lAbu kA artha hai pAtra, tumbA yA laukI, kintu tumbA pAnI Adi rakhane ke kAma Ane vAlA pAtra hone para bhI use 'alAbu' kahA jAtA hai| koI asambaddha pralApa karatA hai to loga kahate hai yaha bolanA nahI jaantaa| bolatA to hai, phira bhI use 'bolanA nahI jAnatA' isa prakAra bhASaka ko abhASaka khnaa| yaha pratipakSapadenanAma kA varNana hai| prAcIna samaya me grAma Adi zabdo ke artha isa prakAra kiye jAte thegrAma-cAro ora se kaoNTo kI bADa se ghirI bstii| Akara-jahA~ para sone Adi kI khAne ho| nagara-jisa bastI me koI kara Adi nahIM lagatA ho| dasanAma-prakaraNa (7) The Discussion on Das Naam
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________________ kheDa-DhoTa (kher3A)-dhUla ke kacce parakoTe se ghirI bstii| pas-chefe more at 1,45-cigs at an maDaMba-jisake cAroM ora dUra-dUra taka koI bastI na ho| droNamukha-jahA~ jAne ke lie jala aura sthala donoM mArga hoN| pattana-vyApAra kI kendra mnnddii| 34774-nyfaut at fara Fe saMbAha-pahADI para basA kilenumA grAma! saniveza-nagara ke samIpa kA upanagara jahA~ gvAloM Adi kI bastI hotI thii| (BLUTHER PANTAI RAT) (4) PRATIPAKSHAPADENA NAAM 267. (Q.) What is this Pratipakshapadena naam (antithetically derived name or antonymous name) ? (Ans.) The (examples of) Pratipakshapadena naam (antithetically derived name or antonymous name or a name having a meaning opposite to the attributes of the thing bearing that name) are as follows-A she-jackal (which is normally considered inauspicious or ashiva) is called shiva (which means auspicious) on the occasion of entering or beginning to settle a new gram (village), aakar (mine), nagar (city), khet (kraal), karbat (untidy and ragged settlement), madamb (a remote town), dronmukh (a city connected by waterways and roads both), pattan (a market city or commercial city), ashram (hermitage), sambaha (a castle like settlement atop hill), sannivesh (a suburb near a city where cowherds and other such families lived) etc. In the same way at some place or on some occasion agni (fire) is called sheetal (cool) and vish (poison) is called madhur (sweet), and at a distillers house amla (bitter and sour) is called svadu (tasty). Also, laktak (coloured red) is called alaktak (not red), labu (gourd or pot made of gourd) is called alabu (non-gourd), shumbhak (colourful) is called ashumbhak (discoloured), and viparit-bhasi (chatterer) is called an abhashi (one who does not speak, a mute). This concludes the description of Pratipakshapadena naam (antithetically derived name or antonymous name). sacitra anuyogadvAra sUtra-2 (8) Illustrated Anuyogadvar Sutra-2
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________________ * Elaboration Pratipakshapadena naam means to call a thing by a name representing some specific attributes in spite of the absence of those attributes or in the presence of opposite attributes (antithetically derived name or antonymous name) For example, a she-jackal is generally called ashiva which means inauspicious. However, in order not to utter an inauspicious word at the time of auspicious occasion like founding a settlement, there is a tradition of calling it shiva, which means auspicious. Beverages have a pungent and bitter taste. However, because of the superstition that if, in the house of the distiller, it is called amla (bitter and pungent) it gets spoiled, it is called svadu or tasty. In the same way labu means a pot or a gourd. Although a gourd-pot is used to keep liquids, it is still called alabu (non-gourd or not a pot). A person who utters meaningless jumble or speaks incoherently draws a remark that he is unable to speak. Thus although he speaks he is called abhashak (a mute) These are some examples of Pratipakshapadena naam or antithetically derived name. In ancient times various terms used for different types of settlements were defined as follows gram--a village having a fencing of thorny bushes. aakar-a settlement near mines of gold or other minerals. nagar-a large city-settlement where no taxes are levied. khet-kraal or a settlement surrounded by a temporary mud wall. karbat-untidy and ragged settlement. madamb--a remote town far away from any other settlement. dronmukh--a city connected by waterways and roads both pattan-a market city or commercial city. ashram-hermitage. sambaha--a castle like settlement atop hill. sannivesh-a suburb near a city where cowherds and other such families live. (Maladhari Vritti of Anuyogadvar) (5) pradhAnapadenanAma 268. se kiM pAhaNNayAe ? dasanAma-prakaraNa (9) The Discussion on Das Naam
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________________ 4y ** PHOTOPHORVOPAPOORVOR pAhaNNayAe asogavaNe sattavaNNavaNe caMpakavaNe cUyavaNe nAgavaNe punAgavaNe ucchuvaNe dakkhavaNe saalvnne| se taM paahnnnnyaae| 268. (pra.) pradhAnatA se hone vAlA nAma kyA hai ? (u.) pradhAnapada-mukhyatA ke kAraNa hone vAlA nAma isa prakAra hai| jaise-azokavana, saptaparNavana, caMpakavana, Amravana, nAgavana (nAga jAti ke sapheda phUloM ke vRkSa), punnAgavana, ikSuvana, drAkSAvana, shaalvn| ye saba pradhAnapadaniSpannanAma haiN| vivecana-jisa sthAna para jisakI pracuratA-bahulatA ho vaha 'pradhAna' kahA jAtA hai| ___ jaise-kisI vana me anya vRkSa bhI lage haiM, kintu azoka vRkSo kI bahulatA hone se use 'azokavana' nAma se pukArA jAtA hai| isI prakAra saptaparNavana, Amravana Adi nAmo ke lie bhI yahI kAraNa jAnanA caahie| (5) PRADHANAPADENA NAAM 268. (Q.) What is this Pradhanapadena naam (name in accordance with salient features) ? (Ans.) The (examples of) Pradhanapadena naam (name in accordance with salient features) are as follows-Ashoka-vana (Ashoka garden), Saptaparn-vana (Alstonia scholaris garden), Champak-vana (a garden of Michelia champacca or a type of sweet plantain), Amra-vana (mango orchard), Naag-vana (Naag garden), Punnaag-vana. (Punnag garden), Ikshu-vana (a sugar-cane plantation), Draksha-vana (grape garden), Shaal-vana (sal garden) etc. This concludes the description of Pradhanapadena naam or the name in accordance with salient features. Elaboration--Pradhan means chief or main or predominant. Naming a thing or a place after the predominant feature or attribute is called Pradhanapadena naam or name in accordance with salient features For example, there are many trees in a garden but because of the abundance of Ashoka trees it is called Ashoka garden. The same holds good for other names of trees or plants mentioned in this aphorism. (6) anAdisiddhAntenanAma 269. se kiM taM aNAisiddhaMteNaM ? sacitra anuyogadvAra sUtra-2 (10) Illustrated Anuyogadvar Sutra-2
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________________ - aNAisiddhateNaM dhammatthikAe adhammatthikAe AgAsatthikAe jIvatthikAera poggalatthikAe addhaasme| se taM annaaisiddhtennN| 269. (pra.) anAdisiddhAntaniSpannanAma kyA hai ? (u.) anAdisiddhAntaniSpannanAma (anAdikAla se jisakA nAma Agama-sammata ho) isa prakAra hai-dharmAstikAya, adharmAstikAya, AkAzAstikAya, jIvAstikAya, pudgalAstikAya, addhaasmy| yaha anAdisiddhAnta se hone vAle nAma kA svarUpa hai| (6) ANADISIDDHANTENA NAAM 269. (Q.) What is this Anadisiddhantena naam (name conforming to eternality) ? (Ans.) The (examples of) Anadisiddhantena naam (names that are accepted in Agam or the canon since time immemorial or name conforming to eternality) are as follows-Dharmastukaya (motion entity), Adharmastikaya (rest entity), Akashastikaya (space entity), Jivastikaya (life entity), Pudgalastikaya (matter entity), Addhakaal (time).. This concludes the description of Anadisiddhantena naam or name conforming to eternality. (7) nAmnAnAma 270. se kiM taM nAmeNaM ? nAmeNaM piupiyAmahassa nAmeNaM unnaamiye| se taM naamennN| 270. (pra.) nAma se hone vAlA nAma kyA hai ? (u.) jo 'nAma' nAma se prasiddha hotA hai, pitA yA pitAmaha athavA pitA ke pitAmaha (dAdA) Adi ke nAma se prasiddha hotA hai| yaha nAma se hone vAlA nAma hai| vivecana-jaise kisI ke pitA, pitAmaha Adi 'bandhudatta' nAma se prakhyAta hue the| unhIM ke nAma se unake pautra Adi kA bhI baMdhudatta nAma se prasiddha honA nAmaniSpannanAma hai| itihAsa prasiddha nau nada, vikramAditya Adi rAjAo ke nAma isI paramparA ko sUcita karate haiN| (7) NAMNA NAAM 270. (Q.) What is this Namna naam (name derived from a name)? dasanAma-prakaraNa (11) The Discussion on Das Naam
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________________ (Ans.) Namna naam (name derived from a name) is the name derived from the name of another person including father and grandfather. This concludes the description of Namna naam or name derived from a name. Elaboration--For example the father or grandfather of a person became famous by his name Bandhudatta. Being his son or grandson, when this person and even his descendents are popularly known by the name Bandhudatta, it would be called a Namna naam or name derived from a name. Historical names like the nine Nandas, king Vikramaditya etc. are examples of this tradition. (8) avayavenanAma 271. se kiM taM avayaveNaM ? avayaveNaM- (gAhA) * siMgI sihI visANI dADhI, pakkhI khurI NahI vaalii| dupaya cauppaya bahupaya, gaMgUlI kesarI kkuhii||1|| pariyarabaMdheNa bhaDaM jANejjA, mahiliyaM nivsnnennN| sittheNa doNapAgaM, kaviM ca egAi gaahaae||2|| se taM avyvennN| 271. (pra.) avayava se hone vAlA nAma kyA hai ? (u.) avayavaniSpannanAma (avayava ke AdhAra para hone vAle) kA svarUpa isa prakAra hai| ra jaise--zRMgI (sIMga hone se), zikhI (jaTA hone se), viSANI (noMkadAra dA~toM vAlA), daMSTrI (dAr3hoM vAlA), pakSI (pA~va yA paMkha vAlA), khurI, nakhI (nukIle nakhoM vAlA), bAlI (bAloM vAlA), dvipada, catuSpada, bahupada, lAMgulI (lambI pUMcha vAlA), kezarI (gardana para bAla vAlA), kakudI (kuNDa yA thUI vAlA sAMr3a) aadi||1|| isake atirikta parikarabaMdhana-viziSTa racanAyukta kavaca va bakhtara Adi dhAraNa karane se yoddhA pahacAnA jAtA hai| ghagharI Adi vastroM ko pahanane se mahilA pahacAnI jAtI hai| eka dhAnya kaNa pakane se droNaparimita (pUre ghar3e kA anna) anna kA pakanA aura lAlitya * Adi guNoM se yukta eka hI gAthA sunane se kavi kI pahacAna ho jAtI hai||2|| sacitra anuyogadvAra sUtra-2 (12) Illustrated Anuyogadvar Sutra-2
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________________ yaha saba avayava se hone vAle nAma haiN| vivecana-kisI vastu, bhAga, avayava athavA aMga ke nAma se hone vAle usa pUrNa vastu ke nAma ko avayavena nAma kahate hai| uparokta udAharaNoM kA vistAra nimna prakAra hai sIMga hone ke kAraNa hariNa ko zRMgI kahate haiN| zikhA hone kAraNa mora ko zikhI kahate hai| bAharI dA~ta (viSANa) hone ke kAraNa hAthI ko viSANI kahate haiN| vizAla dAr3he (daMSTra) hone ke kAraNa varAha ko daMSTrI kahate haiN| paMkha hone ke kAraNa cir3iyA ko pakSI kahate haiN| khura hone ke kAraNa ghoDe ko khurI kahate haiN| nakha hone ke kAraNa bAgha ko nakhI kahate hai| bAla hone ke kAraNa bheDa ko bAlI kahate haiN| do pA~va hone ke kAraNa manuSya ko dvipada kahate hai| cAra pA~va hone ke kAraNa caupAyoM ko catuSpada kahate haiN| aneka pA~va hone ke kAraNa kIr3e-makoDoM ko bahupada kahate hai| lambI pU~cha hone ke kAraNa lagUra ko lAgulI kahate haiN| Ayara (kezara) hone ke kAraNa siMha ko kezarI kahate haiN| kakud hone ke kAraNa sAMDa ko kakudI kahate hai| (8) AVAYAVENA NAAM 271. (Q.) What is this Avayavena naam (name derived from a component)? (Ans.) The (examples of) Avayavena naam (name derived from a component or a part of the whole) are as follows-Shringi (having horns), Shikhi (having crest or crown), Vishani (having tusks), Danshtri (having prominent teeth), Pakshi (having wings), Khuri (having hooves), Nakhi (having nails or claws), Bali (having hair or fur), Dvipad (having two legs), Chatushpad (having four legs), Bahupad (having many legs), Languli (having long tail), Keshari (having mane), Kakudi (having hump) etc. (1) Besides these, a warrior is identified by his waistband (or an _armour etc.) and a lady by her dress (skirt etc.). A pot full of grain dasanAma-prakaraNa (13) The Discussion on Das Naam
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________________ is declared perfectly cooked by ascertaining one single grain from the pot having been cooked and a poet is identified just by a single eloquent verse. (2) het This concludes the description of Avayavena naam or name derived from a component. Elaboration - The name derived from the name of a component or a part of the whole is called Avayavena naam (name derived from a component). The examples mentioned are explained as follows A deer is called Shringi on account of having horns (shring). A pea-cock is called Shikhi on account of having a crest or crown (shikha). An elephant is called Vishani on account of having tusks (vishan). A wild boar is called Danshtri on account of having prominent teeth (danshtra). A bird is called Pakshi on account of having wings (pankh). A horse is called Khuri on account of having hooves (khur). A tiger is called Nakhi on account of having nails or claws (nakh). A sheep is called Bali on account of having hair or fur (baal). A biped (man) is called Dvipad on account of having two legs (pad). A quadruped (mammal) is called Chatushpad on account of having four legs (pad). A multi-ped (insect) is called Bahupad on account of having many legs (pad). A long tailed monkey is called Languli on account of having a long tail (langul). A lion is called Keshari on account of having a mane (keshar). A bull is called Kakudi on account of having a hump (kakud). (8) - 202. fost at Huhti? saMjoge caubihe pnnnntte| taM jahA-1. davvasaMjoge, 2. khettasaMjoge, 3. kAlasaMjoge, 8. Tritin sacitra anuyogadvAra sUtra-2 VO ( 14 ) Illustrated Anuyogadvar Sutra-2
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________________ 272. (pra.) saMyoga se hone vAlA nAma kyA hai ? (u.) saMyogenanAma-(do padArthoM ke saMyoga kI pradhAnatA se) cAra prakAra kA hai, jaise-(1) dravyasaMyoga, (2) kSetrasaMyoga, (3) kAlasaMyoga, tathA (4) bhaavsNyog| (9) SAMYOGENA NAAM 272. (Q.) What is this Samyogena naam (name derived from association)? (Ans.) Samyogena naam (name derived due to association of two or more things) is of four kinds--(1) Dravya samyoga (association with a substance), (2) Kshetra samyoga (association with an area or a place), (3) Kaal samyoga (association with time), and (4) Bhaava samyoga (association with an attitude). (1) dravyasaMyogajanAma 273. se kiM taM davvasaMjoge ? davyasaMjoge tivihe pnnnntte| taM jahA-1. sacitte, 2. acitte, 3. miise| 273. (pra.) dravyasaMyoga se hone vAlA nAma kyA hai ? (u.) dravyasaMyoganAma tIna prakAra kA hai, jaise-(1) sacittadravyasaMyoga, ra (2) acittadravyasaMyoga, tathA (3) mishrdrvysNyog| (1) DRAVYA SAMYOGA NAAM 273. (Q.) What is this Dravya samyoga naam (name derived due to association with a substance) ? (Ans.) Dravya samyoga naam (name derived due to association with a substance) is of three kinds--(1) Sachitt dravya samyoga (association with a life-bearing substance), (2) Achutt dravya samyoga (association with a non-living substance), and (3) Mishra dravya samyoga (association with mixed substances). 274. se kiM taM sacitte ? sacitte gohiM gomie, mahisIhiM mAhisie, UraNIhiM UraNie, uTTIhiM uttttiie| se taM scitte| 274. (pra.) sacittadravyasaMyoga se hone vAlA nAma kyA hai? dasanAma-prakaraNa (15) The Discussion on Das Naam
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________________ a (u.) sacittadravya ke saMyoga se hone vAlA nAma isa prakAra hai, jaise-gAya jisake pAsa ho vaha gomika (gvAlA), mahiSI (bhaiMsa) jisake pAsa ho vaha mAhiSika, UrNi (bheDa) jisake pAsa ho vaha aurNika aura U~Ta pAlane vAlA auSTraka-uSTrIpAla kahalAtA hai| yaha sacittadravyasaMyoga se hone vAle nAma haiN| 274. (Q.) What is this Sachitt dravya samyoga naam (name derived due to association with a life-bearing substance) ? (Ans.) The (examples of) Sachitt dravya samyoga naam (name derived due to association with a life-bearing substance) are as follows-A Gomik (owner of cows) is so called because he owns cows (gau), a Mahishik (owner of she-buffalos) is so called because he owns she-buffalos (mahishi), an Aurnik (owner of sheep) is so called because he owns sheep (urni), and an Ushtripal or Aushtrak (owner of camels) is so called because he owns camels (ushtra). This concludes the description of Sachitt dravya samyoga nama or name derived due to association with a life-bearing substance. 275. se kiM taM acitte ? acitte chatteNa chattI, daMDeNa daMDI, paDeNa paDI, ghaDeNa ghaDI, kaDeNa kddii| se taM acitte| 275. (pra.) acittadravyasaMyoga se hone vAlA nAma kyA hai ? / (u.) acittadravya ke saMyoga se hone vAlA nAma isa prakAra hai, jaise-chatra ke saMyoga se chatrI, daMDa rakhane vAlA daMDI, paTa (kapar3A) rakhane vAlA paTI, ghaTa ke saMyoga se ghaTI, kaTa (caTAI) ke saMyoga se kaTI kahalAtA hai| yaha acittadravyasaMyoga se hone vAlA nAma hai| __275. (Q.) What is this Achitt dravya samyoga naam (name derived due to association with a non-living substance) ? ___(Ans.) The (examples of) Achitt dravya samyoga naam (name derived due to association with a non-living substance) are as follows-A Chhatri (owner of umbrella) is so called because he owns an umbrella (chhatra), a Dandi (owner of stick) is so called because he owns a stick (dand), a Pati (owner of cloth) is so called because he owns some cloth (pat), a Ghati (owner of pitcher) is so called because he owns a pitcher (ghat), and a Kati (owner of mattress) is so called because he owns a mattress (kat). sacitra anuyogadvAra sUtra-2 (16) Illustrated Anuyogadvar Sutra-2
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________________ 1 gAya p acitta kraya saMyogaja chatra rakhane bAlA chatrI hala jotane vAlA hAlika ratha calAne vAlA rathika
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________________ citra paricaya 1 / Illustration No. 1 dravya saMyogaja nAma ke tIna bheda dravya ke sayoga se prasiddha hone vAle dravya sayogaja nAma tIna prakAra ke hai (1) sacitta dravya saMyogaja nAma-sacitta vastu, jaise-gAya Adi rakhane va pAlane ke kAraNa gopika (gvAlA), UrNi (bheDa) rakhane ke kAraNa aurNika kahalAtA hai| (2) acitta dravya saMyogaja nAma-acitta vastu, jaise-chatra dhAraNa karane vAlA chatrI, daNDa rakhane vAlA daNDI kahA jAtA hai| (3) mizra dravya saMyogaja nAma-sacitta-acitta dono ke sayoga se jo nAma prasiddha hotA hai, jaise-hala aura baila dono ke kAraNa kisAna ko hAlika tathA azva ke sayoga se ratha ko haoNkane vAlA rathika kahA jAtA hai| -sUtra 274-276, pRSTha 17 THREE KINDS OF DRAVYA SAMYOGA NAAM Names derived due to association with substances are of three kinds (1) Sachitt Dravya Samyoga Naam-Name derived due to association with a life-bearing substance, for example owner of cows (gau) is called a Goman and owner of sheep (urni) is called Aurnik (2) Achitt Dravya Samyoga Naam-Name derived due to association with a non-living substance, for example one who uses an umbrella (chhatra) is called a Chhatri and one who uses a stick (dand) is called a Dandi (3) Mishra Dravya Samyoga Naam-Name derived due to association with mixed substances, for example--a farmer is called Halik because he drives a hal (plough with bullocks) and a charioteer is called Rathik because he drives a rath (chariot with horses). -Aphorisms 274-276, p 17
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________________ This concludes the description of Achitt dravya samyoga naam or name derived due to association with a non-living substance. 276. se kiM taM mIsae ? mIsae haleNaM hAlie, sakaDeNaM sAgaDie, raheNaM rahie, nAvAe naavie| se taM miise| se taM dvysNjoge| 276. (pra.) mizradravyasaMyoga se hone vAlA nAma kyA hai ? (u.) mizradravyasaMyoganiSpannanAma kA svarUpa isa prakAra hai, jaise-hala (baila sahita) ke saMyoga se hAlika (kisAna), zakaTa (baila sahita gAr3I) ke saMyoga se zAkaTika, ratha (ghor3e sahita) ke saMyoga se rathika, nAva (jala para tairane) ke saMyoga se nAvika Adi nAma mizradravyasaMyoganAma ke udAharaNa haiN| (isameM hala acittadravya hai tathA hala khIMcane vAlA baila sacetana hai, ina donoM ke saMyoga se kisAna hAlika kahalAtA hai| isI prakAra zAkaTika Adi mizradravyasaMyoga ke udAharaNa haiN|) ___276. (Q.) What is this Mishra dravya samyoga naam (name derived due to association with mixed substances)? ___ (Ans.) The (examples of) Mishra dravya samyoga naam (name derived due to association with mixed substances) are as followsA Halik (plough-man) is so called because he drives a hal (plough with bullocks), a Shakatik (cart driver) is so called because he drives a shakat (cart with bullocks), a Rathik (charioteer) is so called because he drives a rath (chariot with horses), a Navik (boatman) is so called because he runs a nava (boat on water). (Here we find a combination of bullocks and plough. In other words, a mixture of living and non-living substances. The same holds true for other examples.) This concludes the description of Mishra dravya samyoga naam or name derived due to association with mixed substances. This also concludes the description of Dravya samyoga naam or name derived due to association with substance. (2) kSetrasaMyogajanAma 277. se kiM taM khettasaMjoge? dasanAma-prakaraNa (17) The Discussion on Das Naam *
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________________ khettasaMjoge-bhArahe eravae hemavae eraNNavae harivassae rammayavassae puvvavidehae avaravidehae, devakurue uttarakurue ahavA mAgahae mAlavae soraTTae marahaTThae koMkaNae kosle| se taM khettsNjoge| 277. (pra.) kSetrasaMyoga se hone vAle nAma kyA haiM ? (u.) kSetrasaMyoga se hone vAle nAma isa prakAra haiM-bharata kSetra meM utpanna hone vAlA bhAratIya yA bhArata kahalAtA hai| isI prakAra yaha airavata kSetrIya hai, yaha haimavatakSetrIya hai, yaha airaNyavatakSetrIya hai, yaha harivarSakSetrIya hai, yaha ramyakvarSIya hai, yaha pUrvavidehakSetrIya hai, * yaha uttaravidehakSetrIya hai, yaha devakurukSetrIya hai, yaha uttarakurukSetrIya hai| athavA yaha mAgadhIya hai, mAlavIya hai, saurASTrIya hai, mahArASTrIya hai, kauMkaNadezIya hai, yaha kauzaladezIya 5) hai| ye nAma kSetrasaMyoganiSpanna ke udAharaNa haiN| (2) KSHETRA SAMYOGA NAAM 277. (Q.) What is this Kshetra samyoga naam (name derived due to association with an area or a place) ? (Ans.) The (examples of) Kshetra samyoga naam (name derived * due to association with an area or a place) are as follows A person " born in Bharat kshetra (Indian sub-continent) is called Bhaaratiya or Bhaarat (Indian). In the same way it is said that this person is Airavat kshetriya (born in Airavat kshetra), this is Haimavat kshetriya, this is Airanyavat kshetriya, this is Harivarsh kshetriya, this is Ramyakvarshiya, this is Purvavideh kshetriya, this is Uttaravideh kshetriya, this is Devakuru kshetriya, this is * Uttarakuru kshetriya (These are the names of geographical areas from Jain mythology.). Also, this is Magadhiya (born in the Indian The state of Magadh), this is Malaviya (born in the Indian state of Malava), this is Saurashtriya (born in the Indian state of Saurashtra), this is Maharashtriya (born in the Indian state of Maharashtra), this is Konkandeshiya (born in the Indian state of Konkan), this is Kaushaldeshiya (born in the Indian state of Kaushal). This concludes the description of Kshetra samyoga naam or name derived due to association with an area or a place. sacitra anuyogadvAra sUtra-2 (18) Illustrated Anuyogadvar Sutra-2
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________________ (3) kAlasaMyogajanAma 278. se kiM taM kAlasaMjoge ? kAlasaMjoge susama-susamae, susamae, susama-dUsamae, dUsama-susamae, dUsamae, dUsama-dUsamae ahavA pAusae vAsArattae saradae hemaMtae vasaMtae gimhe| se taM kaalNsjoge| 278. (pra.) kAlasaMyoga se hone vAle nAma kyA haiM ? (u.) kAla ke saMyoga se hone vAle nAma isa prakAra haiM-suSama-suSama kAla meM utpanna a hone se yaha 'suSama-suSamaja' hai, suSama kAla meM utpanna hone se 'suSamaja' hai| isI prakAra suSama-duSamaja, duSama-suSamaja, duSamaja, duSama-duSamaja nAma bhI jAnanA caahie| athavA * yaha prAvRSika (varSA ke prArambha kAla meM utpanna huA) hai, yaha varSArAtrika (varSA Rtu meM utpanna) hai, yaha zArada (zarada Rtu meM utpanna) hai, yaha hemantaka hai, yaha vAsantaka (vasanta Rtu meM utpanna) hai, yaha grISmaka (grISma Rtu meM utpanna) hai| ye sabhI nAma kAlasaMyoga se niSpannanAma ke udAharaNa haiN| (3) KAAL SAMYOGA NAAM 278. (Q.) What is this Kaal samyoga naam (name derived dae to association with time or period) ? (Ans.) The (examples of) Kaal samyoga naam (name derived due to association with time or period) are as follows-A person born in the Sukham-sukham epoch is called Sukham-sukhamaj and the one born in the Sukham epoch is called Sukhamaj. In the same way are derived the names related to other epochesSukham-dukhamaj, Dukham-sukhamaj, Dukhamaj and Dukhamdukhamaj. Also, a person born during the first half of monsoon season (Pravrat) is called Pravrishik. In the same way names related to other seasons are derived--Varsharatrik is one born during the second half of the monsoon season (Varsha), Shaarad is one born during the autumn season (Sharad), Hemantak is one born during the winter season (Hemant), Vasantak is one born during the spring season (Vasant), Grishmak is one born during the summer season (Grishm). dasanAma-prakaraNa (19) The Discussion on Das Naam
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________________ The o * This concludes the description of Kaal samyoga naam or name derived due to association with time or period. (4) bhAvasaMyogajanAma 279. se kiM taM bhAvasaMjoge ? bhAvasaMjoge duvihe pnnnntte| taM jahA-1. pasatthe ya, 2. apasatthe y| 279. (pra.) bhAvasaMyoga se hone vAle nAma kyA haiM ? (u.) bhAvasaMyogajanAma ke do prakAra haiM-(1) prazastabhAvasaMyogaja, tathA (2) aprshstbhaavsNyogj| (4) BHAAVA SAMYOGA NAAM 279. (Q.) What is this Bhaava samyoga naam (name derived due to association with an attitude) ? __ (Ans.) Bhaava samyoga naam (name derived due to association with an attitude) is of two types--(1) Prashasta bhaava samyogaj naam (name derived due to association with noble or auspicious attitude), and (2) Aprashasta bhaava samyogaj naam (name derived due to association with ignoble or inauspicious attitude). 280. se kiM taM pasatthe ? __pasatthe nANeNaM nANI, saNeNaM daMsaNI, caritteNaM crittii| se taM pstthe| 280. (pra.) prazastabhAvoM ke saMyoga se hone vAlA nAma kyA hai ? (u.) prazastabhAvasaMyoga se hone vAle nAma isa prakAra haiM-jJAna ke saMyoga se jJAnI, darzana ke saMyoga se darzanI, cAritra ke saMyoga se caaritrii| 280. (Q.) What is this Prashasta bhaava samyogaj naam (name derived due to association with noble or auspicious attitude) ? (Ans.) The (examples of) Prashasta bhaava samyogaj naam (name derived due to association with noble or auspicious attitude) are as follows--A person having an attitude of indulgence in jnana (knowledge) is called Jnani (scholar or sage), a person having an attitude of indulgence in darshan (perception or faith) is called Darshani (one having right perception or faith), and a person sacitra anuyogadvAra sUtra-2 (20) Illustrated Anuyogadvar Sutra-2 "* "*" *
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________________ bhAva saMyogama ke do bheda mhrn r ID jhwdh ` h y .. nj jd my mqtTtTnshshsh g . rh w lm`d dr( dn
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________________ | citra paricaya 2 / Illustration No. 2 bhAva saMyogaja nAma ke do bheda bhAvo ke kAraNa jo nAma prasiddha hotA hai, vaha bhAva saMyogaja nAma kahA jAtA hai| isake do bheda haiM (1) prazasta bhAva saMyogaja nAma-jaise-jJAna kA abhyAsa karane ke kAraNa jJAnI, cAritra grahaNa karane ke kAraNa cAritrI kahalAtA hai| (2) aprazasta bhAva saMyogaja nAma-jaise-krodha ke bhAvo se krodhI tathA lobha ke bhAvo ke kAraNa lobhI kahalAtA hai| -sUtra 279-280, pRSTha 21 TWO TYPES OF BHAAVA SAMYOGA NAAM Name derived due to association with an attitude is called Bhaava samyoga naam, it is of two types-- ___(1) Prashasta Bhaava Samyoga Naam-Name derived due to association with noble or auspicious attitude, for example-a person indulging in scholarly activities (inan) is called Jnani and a person initiated into ascetic conduct (charita) is called Charitri. (2) Aprashasta Bhaava Samyoga Naam-Name derived due to association with ignoble or inauspicious attitude, for example-a person having an attitude of krodh (anger) is called Krodhi (angry) and a person having an attitude of lobh (greed) is called Lobhi (greedy). -Aphorisms 279-280, p 21 Rinkskse.ke.sakskskskskskskskskskskskskskskskskskskskskske.seksiesakalesalesainal & ti ki
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________________ having an attitude of indulgence in charitra (conduct) is called Charitri (one having right conduct). As the inspiring attitudes mentioned here are noble, the names are said to be derived from noble or auspicious attitudes. This concludes the description of Prashasta bhaava samyogaj naam or name derived due to association with noble or auspicious attitude. 281. se kiM taM apasatthe ? apasatthe koheNaM kohI, mANeNaM mANI, mAyAe mAyI, lobheNaM lobhii| se taM apstthe| se taM bhaavsNjoge| se taM sNjogennN| 281. (pra.) aprazastabhAvasaMyoga se hone vAle nAma kyA haiM ? (u.) aprazasta bhAvasaMyoga se hone vAle nAma isa prakAra haiM-(krodha, mAna, mAyA, lobha Adi aprazastabhAva haiM)-krodha ke saMyoga se krodhI, mAna ke saMyoga se mAnI, mAyA ke saMyoga se mAyI aura lobha ke saMyoga se lobhI kahA jAtA hai| yaha bhAvasaMyogajanAma kA svarUpa hai| yaha saMyoganiSpannanAma kI vaktavyatA hai| ____281. (Q.) What is this Aprashasta bhaava samyogaj naam (name derived due to association with ignoble or inauspicious attitude)? (Ans.) The (examples of) Aprashasta bhaava samyogaj naam (name derived due to association with ignoble or inauspicious attitude) are as follows-A person having an attitude of krodh (anger) is called Krodhi (angry), a person having an attitude of maan (conceit) is called Maani (conceited), a person having an attitude of maaya (deceit) is called Maayi (deceitful) and a person having an attitude of lobha (greed) is called Lobhi (greedy). As the inspiring attitudes mentioned here are ignoble, the names are said to be derived from ignoble or inauspicious attitudes. This concludes the description of Aprashasta bhaava samyogaj naam or name derived due to association with ignoble or inauspicious attitude. This concludes the description of Bhaava samyogaj naam (name derived due to association with an dasanAma-prakaraNa (21) The Discussion on Das Naam
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________________ ** attitude). This also concludes the description of Samyogena naam (name derived due to association). (10) pramANenanAma 282. se kiM taM pamANeNaM ? pamANeNaM caubihe pnnnntte| taM jahA-1. NAmappamANe, 2. ThavaNappamANe, 3. dabbappamANe, 4. bhaavppmaanne| 282. (pra.) pramANa se niSpannanAma kyA haiM ? (u.) pramANaniSpannanAma cAra prakAra ke haiM-(1) nAmapramANa se niSpanna, (2) sthApanApramANa se niSpanna, (3) dravyapramANa se niSpanna, aura (4) bhAvapramANa se nisspnn| vivecana-jisake dvArA vastu kA nizcaya kiyA jAtA hai tathA jo samyag nirNaya kA kAraNa ho use pramANa kahate hai| pramANanAma ke nAma, sthApanA Adi cAra bheda ho jAte hai| unakA kramAnusAra Age varNana kiyA jA rahA hai| (10) PRAMANENA NAAM 282. (Q.) What is this Pramanena naam (authenticated or validated name)? ___ (Ans.) Pramanena naam (authenticated or validated name or a name that has an evidence of validity from some specific source) is of four kinds--(1) Naam pramana (pramana as name), (2) Sthapana pramana (notional installation as validity), (3) Dravya pramana (physical aspect of validity), and (4) Bhaava pramana (pramana as essence or perfect validity). Elaboration-That which validates a thing and is the basis of correct conclusion is called pramana (evidence of validity). Based on the process of disquisition there are four types of pramana, including naam and sthapana. The description of these follows. 283. se kiM taM nAmappamANe ? nAmappamANe jassa NaM jIvassa vA ajIvassa vA jIvANa vA ajIvANa vA tadubhayassa vA tadubhayANa vA pamANe tti NAmaM kjjti| se taM naamppmaanne| 283. (pra.) nAmapramANa se hone vAlA nAma kyA hai? sacitra anuyogadvAra matra-2 (22) Illustrated Anuyogadvar Sutra-2 SYX**
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________________ (u.) nAmapramANa se hone vAle nAma kA svarUpa isa prakAra hai-kisI jIva kA, ajIva kA athavA bahuta se jIvoM yA bahuta se ajIvoM kA athavA tadubhaya (jIvAjIva donoM) kA, athavA tadubhayoM (bahuta se jIvAjIvoM) donoM kA 'pramANa' aisA jo nAma rakha liyA jAtA hai, vaha nAmapramANa hai| 283. (Q.) What is this name according to Naam pramana (pramana as name)? (Ans.) To assign pramana as a name to a living being, a nonliving thing, many living beings, many non-living things, an aggregate of living and non-living, and many aggregates of living and non-living is called name according to Naam pramana (pramana as name). 284. se kiM taM ThavaNappamANe ? ThavaNappamANe sattavihe pnnnntte| taM jahA Nakkhatta-devaya-kule pAsaMDa-gaNe ya jiiviyaaheuN| AbhippAiya NAme ThavaNAnAmaM tu sttvihN||1|| 284. (pra.) sthApanApramANa se hone vAle nAma kyA haiM ? (u.) sthApanApramANa se hone vAle nAma sAta prakAra ke haiM, jaise-(1) nakSatranAma, (2) devatAnAma, (3) kulanAma, (4) pASaMDanAma, (5) gaNanAma, (6) jIvitahetunAma, aura (7) aabhipraayiknaam| vivecana-kisI vastu kI pahacAna ke lie usameM guNa ho yA nahIM ho parantu vyavahAra ke lie usakA amuka nAma sthApita kara denA sthApanA hai| arthAt arthazUnya padArtha me usa artha kA AropaNa karanA kI sthApanA hai| isake sAta bheda hai, jinake udAharaNa agale sUtra me batAye gaye haiN| 284. (Q.) What is this name according to Sthapana pramana (notional installation as validity) ? ___(Ans.) Sthapana pramana (notional installation as validity) is of seven types--(1) Nakshatra naam (name associated with an asterisms), (2) Devata naam (name associated with a deity), (3) Kula naam (name associated with family or genealogy), (4) Pakhand naam (name associated with a cult or sect), (5) Gana naam (namese dasanAma-prakaraNa (23) The Discussion on Das Naam VOPYE09012
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________________ o associated with a group), (6) Jivit-hetu naam (name associated with A survival), and (7) Abhuprayik naam (name associated with choice). Elaboration The notional installation of a name in a thing realistically or unrealistically just for the sake of identity is called name associated with sthapana pramana (notional installation as validity). They are of seven types detailed as follows. (1) nakSatranAma 285. se kiM taM nakkhattaNAme ? nakkhattaNAme kattiyAhiM jAe kattie kattiyAdiNNe kattiyAdhamme kattiyAsamme kattiyAdeve kattiyAdAse kattiyAseNe kttiyaarkkhie| rohiNIhiM jAe rohiNie rohiNidinne rohiNidhamme rohiNisamme rohiNideve rohiNidAse rohiNiseNe rohinnirkkhie| evaM savvaNakkhattesu NAmA bhaanniyvaa| ettha saMgahaNi gAhAo 1. kattiya, 2. rohiNi, 3. migasira, 4. addA ya, 5. puNabasU ya, 6. pusse y| 7. tatto ya assilesA, 8. maghAo, 9-10. do phagguNIo y||1|| 11. hattho, 12. cittA, 13. sAtI, 14. visAhA, 15. taha ya hoi annuraahaa| 16. jeTTA, 17. mUlo, 18. puvAsADhA, 19. taha uttarA cev||2|| 20. abhiI, 21. savaNa, 22. dhaNiTThA, 23. satibhisaya, 24-25. do ya hoMti bhddvyaa| 26. revati, 27. assiNi, 28. bharaNI, esA nkkhttprivaaddii||3|| se taM nkkhttnaame| 285. (pra.) nakSatranAma-nakSatra ke AdhAra se sthApita nAma kyA hai ? (u.) nakSatranAma kA svarUpa isa prakAra kahA hai, jaise-kRtikA nakSatra meM utpanna hone vAlA * kRttika (kArttika), kRttikAdatta, kRttikAdharma, kRttikAzarma, kRttikAdeva, kRttikAdAsa, kRtikAsena, kRttikArakSita kahalAtA hai| rohiNI nakSatra meM utpanna hone vAlA rohiNeya, rohiNIdatta, rohiNIdharma, rohiNIzarma, rohiNIdeva, rohiNIdAsa, rohiNIsena, rohiNIrakSita kahA jAtA hai| isI prakAra anya sabhI nakSatroM meM utpanna hone vAle nAmoM ke viSaya meM jAna lenA caahie| * sacitra anuyogadvAra sUtra-2 (24) Illustrated Anuyogadvar Satra-2
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________________ niSTA TITION zravaNa IIIIIIIIII'm FCHHATTIMIT Purnimun abhijita bhatAbhaeka azvinI nakSatroM kI AkRti / evaM unake tAre . * * + pUrvabhAdrapadA uttarabhAdrapadA revatI kRttikA rohiNI bhariNI mRgazirA punarvasu azlapA AdrA maaaaaaaaaam pUrvAphAlgunI uttarAphAlgunI maghA citrA ka mvAti vizAkhA anurAdhA jyeSTA pUrvASADhA uttarApAhA *
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________________ citra paricaya 3 nakSatroM kI AkRti evaM unake tAre Illustration No. 3 sUtra 285 me 28 nakSatroM ke nAma batAye hai / citra meM pratyeka nakSatra kA nAma, AkRti tathA unake tArAo kI sakhyA darzAyI gaI hai| yaha citra 'jaina dRSTie madhya loka' pustaka ke pRSTha 210 ke anusAra banAyA gayA hai / nakSatro ke nAma sUtra 285 ke anusAra smjheN| - sUtra 285, pRSTha 25 STARS AND SHAPES ASSOCIATED WITH ASTERISMS Aphorism 285 mentions names of 28 asterisms. This illustration gives name, shape and the number of stars for each asterism. This illustration is based on the illustration given on page 210 of the Gujarati publication-- Jain Drishtiye Madhya Lok'. The illustration follows the sequence of names in aphorism 285. -Aphorism 285, p. 25 For Private Personal Use Only
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________________ nakSatra nAmoM kI saMgrahaNI gAthAyeM isa prakAra haiM - (28 nakSatroM ke nAma ) (1) kRttikA, (2) rohiNI, (3) mRgazirA, (4) ArdrA, (5) punarvasu, (6) puSya, (7) azleSA, (8) maghA, (9-10) pUrvAphAlgunI, uttarAphAlgunI rUpa do phAlgunI, (11) hasta, (12) citrA, (13) svAti, (14) vizAkhA, (15) anurAdhA, (16) jyeSThA, (17) mUla, (18) pUrvASADhA, (19) uttarASADhA, ( 20 ) abhijita, (21) zravaNa, (22) dhaniSThA, (23) zatabhiSag, ( 24-25) pUrvabhAdrapadA, uttarabhAdrapadA nAmaka do bhAdrapadA, (26) revatI, (27) azvinI, aura (28) bhariNI / yaha nakSatroM ke nAmoM kI paripATI ( krama) hai | yaha nakSatranAma kA svarUpa hai / (nakSatro kI AkRti ke lie saMlagna citra dekheM / ) vivecana-jyotiSa zAstra ke anusAra rAzi maNDala ko meSa rAzi ke prathama bindu se 27 barAbara bhAgoM me vibhAjita kiyA gayA hai| inhe nakSatra kahate hai / bhAratIya jyotiSa meM kisI ke janma samaya para candramA jisa nakSatra me hotA hai usakA bahuta mahattva hotA hai| ise janma-nakSatra kahate hai / vartamAna jyotiSa zAstra ke anusAra nakSatro kI gaNanA azvinI, bhariNI, kRtikA ke krama se prArambha hokara revatI para samApta hotI hai| vahA~ 27 nakSatro ke nAma haiM, abhijit ko svataMtra nakSatra nahI mAnA hai, kintu Agama me abhijit kI svataMtra gaNanA karake 28 nakSatroM ke nAma ginAye hai tathA kRtikA se gaNanA prArambha karake azvinI ko 27vA~ tathA bharaNI ko 28vA~ krama diyA hai| (1) NAKSHATRA NAAM 285. (Q.) What is this Nakshatra naam ( name associated with asterisms)? (Ans.) The (examples of) Nakshatra naam (name associated with asterisms; to be precise-name based on notional installation of name of an asterism as validity) are as follows-Those born in Kritika Nakshatra (name of the first asterism) are called Krittik (Karttik), Krittikadatt, Krittikadharm, Krittikasharm, Krittikadeva, Kruttikadas, Krittikasen, Kruttikarakshit etc. Those born in Rohini Nakshatra (name of the second asterism) are called Rohuneya, Rohundatt, Rohundharm, Rohinisharm, Rohinideva, Rohinidas, Rohinisen, Rohunurakshit etc. The same is true for those born in the remaining asterisms. The names of nakshatras (28 asterisms ) ( given in the epitomic verses) are as follows (1) Krittika (Eta Tauri or Pleiades ), ( 2 ) Rohini (Aldebaran), (3) Mrigashura (Lambda Orionis ), ( 4 ) Ardra (Alpha Orionis), dasanAma- prakaraNa (25) For Private Personal Use Only The Discussion on Das Naam
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________________ OYOY (5) Punarvasu (Beta Geminorum), (6) Pushya (Delta Cancri), (7) Ashlesha (Alpha Hydrae), (8) Magha (Regulus), (9) Purvaphalguni (Delta Leonis), (10) Uttaraphalguni (Beta Leonis), (11) Hast (Delta Corvi), (12) Chitra (Spica Virginis), (13) Svati (Arcturus), (14) Vishakha (Alpha Librae), (15) Anuradha (Delta Scorpii), (16) Jyeshtha (Antares), (17) Mool (Lambda Scorpii), (18) Purvashadha (Delta Sagittarii), (19) Uttarashadha (Sigma Sagittarii), (20) Abhijit (Lyrae), (21) Shravan (Alpha Aquilae), (22) Dhanistha (Delta Delphini), (23) Shatabhishag (Lambda Aquarii), (24) Purvabhadrapada (Alpha Pegasi), (25) Uttarabhadrapada (Gama Pegasi), (26) Revati (Zeta Piscium), (27) Ashvini (Beta Arietis), and (28) Bharani (35 Arietis). This is the serial order of the nakshatras (asterisms). This concludes the description of Nakshatra naam or name associated with a asterisms. (See illustration) Elaboration-The twelve signs of the Zodiac starting from the first point of Aries are divided into twenty seven equal parts called nakshatras or asterisms. In the Indian system the asterism in which the moon is situated at the time of birth has great significance and it is called Janma Nakshatra (birth asterism). In the modern Indian astrology this list starts with Ashvini, Bharini, Krittika, and following the same order ends with Revati. This list has only 27 nakshatras (asterisms) because Abhijit is not accepted as an independent nakshatra (asterism). But in Agam, Abhijit is considered an independent nakshatra (asterism) making the number 28. As already mentioned, the Agam list starts with Kritika, thus making Ashvini and Bharani to be 27th and 28th. YALOVALO POPOAROOR UTA (2) LATIH PCE. A fas day ? devayANAme aggidevayAhiM jAte aggie aggidiNNe aggidhamme aggisamme aggideve aggidAse aggiseNe aggirkkhie| evaM pi sabanakkhattadevayAnAmA bhaanniyvaa| etthaM for a HEO TEIS, A CE 9. 3f, 2. 94109, 3. NA, 8. FE, 4. KERT, 4. asti, v. How sacitra anuyogadvAra sUtra-2 ( 26 ) Illustrated Anuyogadvar Sutra-2 * ** *
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________________ 8. piti, 9. bhaga, 10. ajjama, 11. saviyA, 12. taTThA, 13. vAyU ya, 14. iMdaggI // 1 // 15. mitto, 16. iMdo, 17. niratI, 18. AU, 19. visso ya, 20. baMbha, 21. viNhU y| 22. vasu, 23. varuNa, 24. aya, 25. vivaddhI, 26. pUse, 27. Ase, 28. jame, ceva // 2 // setaM devayaNA / 286. (pra.) devatAnAma kyA hai ? (u.) devatAnAma kA svarUpa isa prakAra hai, jaise- agnidevatA ( kRtikA nakSatra) meM utpanna hue bAlaka kA nAma Agnika, agnidatta, agnidharma, agnizarma, agnideva, agnidAsa, agnisena, agnirakSita Adi rakhA jAtA hai / isI prakAra se anya sabhI nakSatra ke devatAoM ke nAma para sthApita nAmoM ke viSaya meM jAnanA cAhie / devatAoM ke nAma kI bhI saMgrahaNI gAthAyeM isa prakAra haiM, jaise (1) agni, (2) prajApati, (3) soma, (4) rudra, (5) aditi, (6) bRhaspati, (7) sarpa, (8) pitA, (9) bhaga, (10) aryamA, (11) savitA, (12) tvaSTA, (13) vAyu, (14) indrAgni, (15) mitra, (16) indra, (17) nirRti, (18) ambha (ap), (19) vizva, (20) brahmA, (21) viSNu, (22) vasu, (23) varuNa, (24) aja, (25) vivarddhi, (26) pUSA, (27) azva, aura (28) yama / yaha aTThAIsa devatAoM ke nAma jAnanA caahie| yaha devatAnAma kA svarUpa hai| vivecana - jyotiSa zAstra ke anusAra kRtikA Adi 28 nakSatra eka-eka devatA dvArA adhiSThita hai / jaise - kRtikA nakSatra kA agnidevatA / rohiNI nakSatra kA prajApati / isI prakAra pratyeka nakSatra kA eka-eka devatA samajhanA caahie| amuka nakSatra meM janme zizu kA nAma amuka adhiSThAyaka deva ke nAma se sthApita karanA 'devatAnAma' hai| ina sUtro meM nakSatro evaM unake devatAo ke jo nAma Aye haiM yaha zuddha jyotiSa zAstra kA viSaya hai| jyotiSa sambandhI dhAraNAoM meM prAcInakAla me bhI aneka matabheda the| lagatA hai jaina sUtro me una pracalita dhAraNAo kA hI ullekha kiyA gayA hai| sthAnAMgasUtra (sthAna 2, u. 3) tathA prastuta anuyogadvArasUtroM me nakSatroM va unake devatAoM kA ullekha saMkSepa meM hai| ina donoM sUtro meM nakSatroM kI gaNanA kA krama samAna hI hai| jambUdvIpaprajJapti tathA sUryaprajJapti me yaha carcA kAphI vistArapUrvaka hai / vahA~ nakSatro ke nAma va gaNanA krama meM bhI antara hai| jambUdvIpaprajJapti meM yaha bhI kahA hai, 28 nakSatro kI yaha dasanAma-prakaraNa (27) For Private Personal Use Only The Discussion on Das Naam
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________________ dhAraNA jambUdvIpa meM pracalita nahI hai, jambUdvIpa me abhijit nakSatra ko chor3akara bAkI 27 nakSatro kA vyavahAra hotA hai / 27 nakSatro kI mAnyatA vartamAna jyotiSa grantho meM bhI upalabdha hai| sUryaprajJapti me yaha bhI batAyA hai ki usa samaya nakSatro sambandhI pA~ca prakAra kI bhinna-bhinna pratipattiyA~ (mAnyatAe~) pracalita thii| vahA~ unakA ullekha bhI hai| ukta sUtro meM nakSatroM ke saMsthAna (AkRti) va tAo kI saMkhyA kA bhI ullekha milatA hai| jAnakArI ke lie citra me nakSatro kI AkRti va tArAo kI saMkhyA prAcIna citro ke AdhAra para batAI hai| isa sambandha meM vistRta jAnakArI ke lie gaNitAnuyoga nakSatra varNana, pRSTha 590-600 dekhanA caahie| (2) DEVATA NAAM 286. (Q.) What is this Devata naam (name associated with deities)? (Ans.) The (examples of) Devata naam (name associated with deities; to be precise-name based on notional installation of name of a deity as validity) are as follows-Those born under the influence of Agnidevata (the god of fire-the presiding deity of Kritika, the first asterism) are called Agnik, Agnidatt, Agnidharm, Agnisharm, Agnideva, Agnidas, Agnisen, Agnirakshit etc. The same is true for those born under the influence of the presiding deities of the remaining nakshatras (asterisms). The names of devas (28 deities) (given in the epitomic verses) are as follows-(1) Agni, (2) Prajapati, (3) Soma, (4) Rudra, (5) Aditi, (6) Brihaspati, (7) Sarp, (8) Pita, (9) Bhag, (10) Aryama, (11) Savita, (12) Tvashta, (13) Vayu, (14) Indragni, (15) Mitra, (16) Indra, (17) Nirriti, (18) Ambh (Ap), (19) Vishva, (20) Brahma, (21) Vishnu, (22) Vasu, (23) Varun, (24) Aja, (25) Vivarddhi, (26) Pusha, (27) Ashva, and (28) Yama. This is the serial order of the devas (deities). This concludes the description of Devata naam or name associated with deities. Elaboration-According to astrology each nakshatra (asterism) is presided by a deity. For example, Agnidevata, the god of fire, is the presiding deity of Kritika, the first asterism. That of Rohini is Prajapati, and so on. Thus each of the deities mentioned in the list corresponds to the list of nakshatras (asterisms). To name a child born in a particular nakshatra (asterism) after the presiding deity of that nakshatra (asterism) is called Devata naam or name associated with deities. sacitra anuyogadvAra sUtra - 2 (28) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ The names of nakshatras (asterisms) and their presiding deities, mentioned in these aphorisms are exclusively the subject of astrology. It appears that even in the ancient times there were many contradictions with regard to astrological beliefs. The Jain scriptures have mentioned only the prevalent popular beliefs. In Sthananga Sutra (2/3) and this Anuyogadvara Sutra we only find brief mention of names of nakshatras (asterisms) and their presiding deities. The serial order of nakshatras (asterisms) is same in these two works. In Jambudveep Prajnapti and Surya Prajnapt this topic has been discussed in greater detail. The names and serial orders also differ. In Jambudveep Prajnapti there is also a mention that this concept of 28 nakshatras (asterisms) is not popular in Jambudveep. There the count comes to only 27 after discarding Abhijit nakshatra (asterism). Modern works on Indian astrology also follow this tradition of 27 nakshatras (asterisms). Surya Prajnapti also informs that during that period five different traditions regarding nakshatras (asterisms) existed. Details of these five traditions are also mentioned. The configuration of the constellations and number of their stars are also given in this work. An illustration is included here to inform about the shapes of nakshatras (asterisms) and number of stars in the relevant constellation according to ancient illustrations. More details on this subject are available in Ganitanuyoga (p. 590-600). (3) kulanAma 287. se kiM taM kulanAme ? kulanAme ugge bhoge rAiNe khattie ikkhAge jAte koravve / se taM kulanAme / 287. (pra.) kulanAma kise kahate haiM ? (u.) janmakula ke AdhAra para jo nAma rakhA jAtA hai vaha kulanAma kahA jAtA hai| jaise- ugrakula, bhogakula, rAjanyakula, kSatriyakula, ikSvAkukula, jJAtakula, kauravakula / yaha kulanAma kA svarUpa hai| (ina sAtoM kula sambandhI adhika jAnakArI ke lie hindI TIkA, bhAga 2, pR. 431 dekheM / ) (3) KULA NAAM 287. (Q.) What is this Kula naam (name associated with family or genealogy)? dasanAma- prakaraNa (29) For Private Personal Use Only The Discussion on Das Naam
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________________ (Ans.) Kula naam is the name associated with the name or genealogy of the family in which a person is born. The examples of Kula naam are-Ugra kula, Bhoga kula, Rajanya kula, Kshatriya kula, Ikshvaku kula, Jnata Kula, Kaurava Kula etc. For more details about these seven famous clans of that period refer to Hindi Tika of Anuyogadvara Sutra, Part 2, by Shri Jnana Muni, p. 431. This concludes the description of Kula naam or name associated with family or genealogy. (4) pASaNDanAma 288. se kiM taM pAsaMDanAme ? __ pAsaMDanAme samaNe paMDuraMgae bhikkhU kAvalie tAvasae privaayge| se taM paasNddnaame| 288. (pra.) pASaNDanAma kyA hai ? (u.) zramaNa, pANDurAMga, bhikSu, kApAlika, tApasa, parivrAjaka aadi| yaha pASaNDanAma kA svarUpa hai| vivecana-mata, sampradAya, AcAra-vicAra kI paddhati athavA vrata ko 'pASaNDa' kahA jAtA hai| unake vrata yA sampradAyo ke AdhAra se sthApita nAma pASaNDanAma hai| pASaNDanAma ke udAharaNoM meM nirgrantha, zAkya, tApasa, gairika, AjIvaka ke bheda se zramaNa pA~ca prakAra ke haiM (1) nirgratha zramaNa-jina-pravacanAnusAra saMyama pAlana karane vaalaa| (2) zAkya-buddha ke anuyAyI bhikssu| (3) gairika-bhagavA~ vastra pahanane vAle tridaNDI saadhu| (4) tApasa-jaTAdhArI jagaloM meM rahakara tapa karane vaale| (5) AjIvaka-gauzAlaka mtaanuyaayii| bhasma se lipta zarIra vAle aise zaiva-ziva bhaktoM ko pANDurAMga kahA hai| isI prakAra buddha darzana ke anuyAyI, bhikSu, citA kI rAkha se apane zarIra ko lipta rakhane vAle zmazAnavAsI kaapaalik| ye vAmamArgI zaiva sampradAya ke anuyAyI hote hai| tapasAdhanA karane vAle tApasa aura gRhatyAgI saMnyAsI, sadA bhramaNa karane vAle parivrAjaka kahalAte haiN| (4) PAKHAND NAAM 288. (Q.) What is this Pakhand naam (name associated with cult or sect)? sacitra anuyogadvAra sUtra-2 (30) Illustrated Anuyogadvar Sutra-2
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________________ (Ans.) The (examples of) Pakhand naam (name associated with cult or sect) are as follows-Shraman, Pandurang, Bhikshu, Kapalik, Tapas, Parivrajak etc. This concludes the description of Pakhand naam or name associated with cult or sect. Elaboration-The apparent rituals, concepts, vows and codes of conduct by which a particular sect or cult is identified is called Pakhand. A name associated with a cult or sect is called Pakhand naam (name associated with cult or sect). The examples of Pakhand naam (name associated with cult or sect) include five kinds of Shraman (1) Nirgranth Shraman-Those who follow the code of conduct told by the Jina, Jain ascetics (2) Shakya-Buddhist mendicants. (3) Gairik-The saffron wearing and trident carrying mendicants. (4) Tapas-Hermits with long hair indulging in penance in jungle. (5) Ajivak-The followers of Gaushalak. The Shaivite mendicants who rub ash on their body are called Pandurang. Bhikshu is another name for Buddhist mendicants. The followers of Vamamarg, another Shaivite sect, who dwell at cremation grounds and apply ash from funeral pyres on their bodies are called Kapalik. Hermits who indulge in rigorous penance are called Tapas. Those who renounce their household are called Sanyasi and those who are ever itinerant are called Parivrajak (5) gaNanAma 289. se kiM taM gaNanAme ? gaNanAme malle malladine malladhamme mallasamma malladeve malladAse mallaseNe mallarakkhi / setaM gaNanAme / 289. (pra.) gaNanAma kyA hai ? (u.) gaNa ke AdhAra se sthApita nAma ko gaNanAma kahate haiM, jaise - malla, malladatta, malladharma, mallazarma, malladeva, malladAsa, mallasena, mallarakSita Adi / ye gaNasthApanAniSpannanAma haiN| (5) GANA NAAM 289. (Q.) What is this Gana naam (name associated with groups)? dasanAma- prakaraNa (31) For Private Personal Use Only The Discussion on Das Naam
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________________ (Ans.) The (examples of) Gana naam ( name associated with organized groups of people) are as follows -- Malla, Malladatt, Malladharm, Mallasharm, Malladeva, Malladas, Mallasen, Mallarakshit etc. (Malla being a name of a specific group of people). This concludes the description of Gana naam or name associated with groups. (6) jIvitahetunAma 290. se kiM taM jIviyAheuM ? jIviyAheuM avakarae ukkuruDae ujjhiyae kajjavae suppae / se taM jIviyAheuM / 290 . ( pra . ) jIvitahetunAma kyA haiM ? ( u ) jIvitahetunAma ( jIvita rakhane ke lie nAma ) isa prakAra haiM - avakaraka, utkuruTaka, ujjhitaka, kajjavaka, sUrpaka Adi / ye saba jIvitahetunAma haiM / vivecana - jisa kisI strI kI saMtAna janma lete hI mara jAtI ho, usa satAna ko dIrghakAla taka jIvita rakhane ke nimitta usa bAlaka ko jaise - avakara ( kUDe ) ke Dhera para chor3A jAtA hai aura jIvita bacane para usakA nAma usI AdhAra para avakaraka rakha diyA jAtA hai| kahIM-kahI sUrpaka ( chAja) meM rakhakara chor3ane kA rivAja thA, usa kAraNa usakA nAma sUrpaka rakhA jAtA thA / lokarUDhivaza yahI nAma rakhane kI prathA thii| jaise- avakaraka (kacare para chor3A huA), utkuruTaka (ukaraDA yA kUr3e ke bAr3e meM choDA huA), ujjhitaka (tyAgA huA), kacavaraka ( kUr3e-kacare ke Dhera para rakhA huA), sUryaka (sUpaDe para rakhA huA ) Adi / ye saba jIvitahetunAma hai| ( maladhArI hemacandra vRtti, pRSTha 351 muni jambUvijaya jI) (6) JIVIT-HETU NAAM 290. (Q.) What is this Jivrt - hetu naam ( name associated with survival) ? (Ans.) The (examples of) Jivit-hetu naam (name associated with survival) are as follows -- Avakarak, Utkurutak, Ujjhitak, Kachavarak, Surpak etc. This concludes the description of Juvit-hetu naam or name associated with survival. Elaboration-A woman whose more than one child died immediately after birth used to perform some ritual, believed to be a good omen, to save her new born. When saved, the child was given a name associated with that ritual. The examples are-A child left on a trash bin (avakar) sacitra anuyogadvAra sUtra - 2 (32) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ * immediately on birth, if saved, was named Avakarak. A child left in a rubbish-yard (Utkurut) immediately on birth, if saved, was named Utkurutak. A child abandoned (Ujjhit) immediately on birth, if saved, was named Ujhitak. A child left on a heap of trash (Kachavar) _immediately on birth, if saved, was named Kachavarak. A child left on a winnowing basket (Soorp) immediately on birth, if saved, was named Soorpak. (Vritti by Maladhari Hemachandra, Ed. Jambuvijai, p. 351) (7) AbhiprAyikanAma __291. se kiM taM AbhippAiyanAme ? __ AbhippAiyanAme aMbae niMbae bakulae palAsae siNae piluyae kriire| se taM aabhippaaiynaame| se taM tthvnnppmaanne| ___291. (pra.) AbhiprAyikanAma kyA hai ? (u.) guNa yA kriyA kI apekSA rakhe binA apanI icchA yA abhiprAya ke anusAra * manacAhA nAma rakha lenA AbhiprAyikanAma hai, jaise-aMbaka, niMbaka, bakulaka, palAzaka, snehaka, pIluka, kriirk| ye AbhiprAyikanAma kahe jAte haiN| yaha sthApanApramANa kA varNana hai| (7) ABHIPRAYIK NAAM 291. (Q.) What is this Abhiprayik naam (name associated with choice)? ___ (Ans.) The (examples of) Abhiprayik naam (name associated with choice or name selected on random choice or liking and without any relation to qualities or activities) are as followsMED Ambak, Nimbak, Palashak, Snehak, Piluk, Karirak etc. This concludes the description of Abhiprayik naam or name associated with choice. This also concludes the description of SHP Sthapana pramana (notional installation as validity). 292. se kiM taM davvappamANe ? ___davyappamANe chabihe pnnnntte| taM jahA-dhammatthikAe jAva addhaasme| se dvppmaanne| 292. (pra.) dravyapramANa se hone vAle nAma kyA haiM ? bA. dasanAma-prakaraNa (33) The Discussion on Das Naam * * *
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________________ as this is t he d 9 (u.) dravyapramANa se hone vAle nAma chaha prakAra ke haiM, jaise-dharmAstikAya yAvat OM addhaasmy| yaha dravyapramANa se hone vAle nAma kA svarUpa hai| 292. (Q.) What is this name according to Dravya pramana (physical aspect of validity) ? ___ (Ans.) The (examples of) name according to Dravya pramana (physical aspect of validity or the entities that draw validity from their eternal existence as a substance) are as follows Dharmastikaya (entity essential for motion), Adharmastikaya 6 (rest entity), Akashastikaya (space entity), Jivastikaya (life entity), Pudgalastikaya (matter entity), Addhakaal (time). en This concludes the description of Dravya pramana or physical aspect of validity. 293. se kiM taM bhAvappamANe ? ___ bhAvappamANae cauvihe pnnnntte| taM jahA- 1. sAmAsie, 2. taddhitae, 3. dhAtue, 4. niruttie| 293. (pra.) bhAvapramANa se hone vAlA nAma kyA hai ? (u.) bhAvapramANa cAra prakAra kA hai| jaise-(1) sAmAsika, (2) taddhitaja, (3) dhAtuja, aura (4) niruktij| vivecana-bhAva arthAt vastu me rahA gunn| jo vastu ke guNa ko yathArtha rUpa meM prakaTa kara sake use bhAvapramANa kahate hai| vRttikAra ke anusAra yahA~ bhAva kA sambandha vyAkaraNa yA zabda zAstra se hai| vaha sAmAsika Adi ke bheda se cAra prakAra kA hotA hai| ___293. (Q.) What is this Bhaava pramana naam (name according to validity as essence or perfect validity) ? (Ans.) Bhaava pramana naam (name according to validity as essence or perfect validity) is of four kinds--(1) Samasik (formed by compounding), (2) Taddhitaj (formed by nominal termination), (3) Dhatuj (based on verb roots), and (4) Niruktij (etymologically derived). sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 etailed dedicated to deatest steal (34)
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________________ The Elaboration-Bhaava means the inherent attributes of a thing. That which expresses the attributes of a thing perfectly is called name according to perfect validity. According to the commentator (Vritti) here bhaava (essence) is related to grammar or semantics. It has four kinds including compounding. (1) sAmAsikabhAvapramANanAma 294. se kiM taM sAmAsie ? sAmAsie satta samAsA bhvNti| taM jahA 1. daMde, 2. ya bahubbIhI, 3. kammadhArae, 4. diggu y| 5. tappurisa, 6. abbaIbhAve, 7. ekkasese ya sttme||1|| 294. (pra.) sAmAsikabhAvapramANanAma kise kahate haiM ? (u.) sAmAsikabhAvapramANanAma sAta prakAra ke haiM-(1) dvandva, (2) bahubrIhi, (3) karmadhAraya, (4) dvigu, (5) tatpuruSa, (6) avyayIbhAva, aura (7) ekshess| vivecana-dvayorbahUnAM vA padAnAM samasanaM samIlanaM samAsaH-do yA do se adhika padoM meM vibhakti Adi kA lopa karake unheM saMkSipta karanA-ekatra karanA samAsa kahalAtA hai| jina zabdoM meM samAsa hotA hai unakA artha yA abhiprAya eka-sA nahIM hotA, kintu unameM se kisI kA artha mukhya ho jAtA hai aura zeSa zabda usa artha ko puSTa karate haiN| samAsa ke dvandva Adi sAta bheda hai| sAtoM samAsa kA saMkSipta svarUpa isa prakAra hai TIkAkAra ke anusAra-sati samAsa ekaH ziSyate'nye tu lupyaMte-samAsa hone para eka rahatA hai, bAkI kA lopa ho jAtA hai| jo rahatA hai vaha lupta zabda ke artha ko bhI prakaTa kara detA hai| (maladhArI vRtti ke anusAra) (1) SAMASIK BHAAVA PRAMANA NAAM 294. (Q.) What is this Samasik bhaava pramana naam (according to perfect validity, a name based on compounding)? (Ans.) The Samasik bhaava pramana naam (a name based on compounding) is of seven kinds--(1) Dvandva (co-ordinative), (2) Bahubrihi (possessive), (3) Karmadharaya (descriptive determinative), (4) Dvigu (numeral), (5) Tatpurush (dependent determinative), (6) Avyayibhaava (indeclinable), and (7) Eka shesh (collective). dasanAma-prakaraNa (95) The Discussion on Das Naam ORMERMIRMIRMIRMIRMIREOHARITORIHORTHORVARMROPaths Map *
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________________ * Elaboration--To compound two or more words by shortening them according to the rules of Sanskrit or Prakrit grammar is called samas or compounding. The meanings of the compounded words are not necessarily same or similar. However, on compounding, one of these may become prominent and others subordinate. Samas is of seven types explained in the following aphorisms. Explaining briefly the commentator (Tika) says-On compounding we are left with just one word, all others disappear. That which remains also conveys the meaning of the word that disappears (on the basis of Vritti by Hemachandra). (ka) dvandva samAsa 295. se kiM taM daMde samAse ? daMde samAse-dantAzca auSThozca dantauSTham, stanau ca udaraM ca stanodaram, vastraM ca pAtraM ca vastrapAtram, azvAzca mahiSAzca azvamahiSam, ahizca nakulazca ahinkulm| se taM daMde smaase| 295. (pra.) vaha dvaMdva samAsa kyA hai ? (u.) dvaMdva samAsa (samuccayapradhAno dvandvaH-jisa samAsa meM saba padoM kI pradhAnatA ho vaha dvandva hai) ke udAharaNa haiM-dantAzca auSTau ca-dantauSTham (aMga vAcaka-dA~ta aura hoTha), stanau ca udaraM ca-stanodaram (stana aura udara), vastraM ca pAtraM ca-vastrapAtram (vastu vAcaka-vastra aura pAtra), azvAzca mahiSAzca-azvamahiSam (janmajAta vairI vAcaka-azva aura mahiSa), ahizca nakulazca-ahinakulam (sA~pa aura nkul)| yaha dvandva samAsa ke udAharaNa haiN| (A) DVANDVA SAMASA 295. (Q.) What is this Dvandva samasa (co-ordinative compound)? (Ans.) The (examples of) Dvandva samasa (co-ordinative compound or a compound where all components have equal importance) are as follows-Dantashcha OshtauchaDantaushtham (teeth + lips = teeth and lips) (compounding of body parts), Stanau cha Udaram cha-Stanodaram (breasts + belly = breast and belly) (compounding of body parts), Vastram cha sacitra anuyogadvAra sUtra-2 (36) Illustrated Anuyogadvar Sutra-2
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________________ Patram cha-Vastarpatram (cloth + bowls = cloth and bowls) (compounding of things), Ashvashcha MahishashchaAshvamahisham (horse + buffalo = horse and buffalo) (compounding of natural enemies), Ahushcha NakulashchaAhinakulam (snake + mongoose = snake and mongoose) (compounding of natural enemies). This concludes the description of Duandva samasa or co-ordinative compound. (kha) bahuvrIhi samAsa 296. se kiM taM bahubbIhIsamAse ? bahubbIhIsamAse-phullA jammi girimmi kuDaya-kalaMbA so imo girI phulliykuddy-klNbo| se taM bhuvviihiismaase| ___ 296. (pra.) bahuvrIhi samAsa kise kahate haiM ? (u.) bahubrIhi samAsa (jisa samAsa meM anya-tIsare padArtha kI pradhAnatA ho) kA udAharaNa hai-jisa parvata para puSpita kuTaja aura kadaMba ke vRkSa haiM, vaha parvata phullakuTajakadaMba kahA jAtA hai| samAsa hone para tInoM zabda milakara kisI parvata kA vizeSaNa bana gayA hai| ___ yaha bahubrIhi samAsa kA udAharaNa hai| (B) BAHUBRIHI SAMASA 296. (Q.) What is this Bahubrihi samasa (possessive compound)? (Ans.) The (examples of) Bahubrihi samasa (possessive compound or a compound where some other thing acquires possessive importance) are as follows-A hill having Kutaj and Kadamb trees in blossom (Phulla) is called a Phulla-kutaj-kadamb hill. The compound of the three terms Phulla, Kutaj and Kadamb becomes an adjective for some other thing like hill. This concludes the description of Bahubrihi samasa or possessive compound. (ga) karmadhAraya samAsa 297. se kiM taM kammadhArayasamAse ? ashle.ske.ke.ke.ske.ke.ke.ke.ske.ke.ke.kisake.six.ke.ke.ske.ke.ske.saks.ske.ske.ske.eks.ke.ske.skssake.odesakeseksistan dasanAma-prakaraNa (97) The Discussion on Das Naam
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________________ kammadhArayasamAse-dhavalo vasaho dhavalavasaho, kiNho migo kiNhamigo, seto paTo setapaTo, ratto paTo rttptto| se taM kmmdhaarysmaase| 297. (pra.) karmadhAraya samAsa kyA hai ? (u.) karmadhAraya samAsa-(jisa samAsa meM upamAna-upameya tathA vizeSaNa-vizeSya kA barAbara sambandha hotA hai) kA svarUpa isa prakAra hai-'dhavalo vRSabhaH-dhavalavRSabhaH' (zveta vRSabha), 'kRSNo mRgaH-kRSNamRgaH' (kAlA mRga), 'zvetaH paTa:-zvetapaTaH' (zveta vastra), 'raktaH paTa:-raktapaTaH' (lAla ptt)| yaha karmadhAraya samAsa kA udAharaNa hai| (C) KARMADHARAYA SAMASA 297. (Q.) What is this Karmadharaya samasa (descriptive determinative compound)? ___(Ans.) The (examples of) Karmadharaya samasa (descriptive determinative compound or a compound where subject and object of comparison or noun and adjective have determinative relationship) are as follows-Dhavalo (white) Vrishabhah-(bull) Dhaval-urishabhah-A white bull is white-bull, Krishno (black) Mrigah (deer)-Krishna-mrigah-A black deer is black-deer, Shvetah (white) Patah (cloth)-Shvet-patah-A white cloth is white-cloth, Raktah (red) Patah (cloth)-Rakta-patah--A red cloth is red-cloth. This concludes the description of Karmadharaya samasa or descriptive determinative compound. (gha) dvigu samAsa ___ 298. se kiM taM digusamAse ? digusamAse-tiNNi kaDugA tikaDugaM, tiNNi mahurANi timahuraM, tiNNi guNA tiguNaM, tiNNi purANi tiraM, tiNNi sarANi tisaraM, tiNNi pukkharANi tipukkharaM, tiNNi biMduyANi tibiMduyaM, tiNNi pahA tipahaM, paMca NadIo paMcaNadaM, satta gayA sattagayaM, nava turagA navaturagaM, dasa gAmA dasagAmaM, dasa purANi dspurN| se taM digusmaase| 298. (pra.) dvigu samAsa kise kahate haiM ? (jisa tatpuruSa samAsa meM pUrva pada saMkhyAvAcaka hotA hai, vaha 'dvigu samAsa' kahalAtA hai|) sacitra anuyogadvAra sUtra-2 (38) Illustrated Anuyogadvar Sutro-2 .
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________________ (u.) dvigu samAsa kA rUpa isa prakAra kA hai-trINi kaTukAni-trikaTukam-(tIna kaTuka vastuoM kA samUha-trikaTuka), tIna madhuroM kA samUha-trimadhura, tIna guNoM kA samUha-triguNa, tIna puroM-nagaroM kA samUha-tripura, tIna svaroM kA samUha-trisvara, tIna puSkaroM-kamaloM kA samUha-tripuSkara, tIna binduoM kA samUha-tribindu, tIna patha-rAstoM kA samUha-tripatha, pA~ca nadiyoM kA samUha-paMcanada, sAta gajoM kA samUha-saptagaja, nau turagoM-azvoM kA samUha-navaturaga, dasa grAmoM kA samUha-dasagrAma, dasa puroM kA smuuh-dspur| ye dvigu samAsa ke udAharaNa haiN| (D) DVIGU SAMASA 298. (Q.) What is this Dvigu samasa (numeral compound) ? (Ans.) The (examples of) Dvigu samasa (numeral compound or a compound where the first component is a numeral) are as follows-Trini katukani-Trikatukam-Three bitter (katuk) things are collectively called Trikatuk. In the same way three sweet (madhur) things are collectively called Trimadhur, three attributes (guna) are collectively called Triguna, three cities (pur) are collectively called Tripur, three sounds (svar) are collectively called Trisvar, three lotuses (pushkar) or ponds (pushkar) are collectively called Tripushkar, three drops (bindu) or points (bindu) are collectively called Tribindu, three paths (path) are collectively called Tripath, five rivers (nad) are collectively called Panchanad, seven elephants (gaj) are collectively called Saptagaj, nine horses (turang) are collectively called Navaturang, ten villages (gram) are collectively called Dashagram and ten cities (pur) are collectively called Dashapur. This concludes the description of Duigu samasa or numeral compound. (ca) tatpuruSa samAsa 299. se kiM taM tappurise samAse ? tappurise samAse-titthe kAgo titthakAgo, vaNe hatthI vaNahatthI, vaNe varAho vaNavarAho, vaNe mahiso vaNamahiso, vaNe mayUro vnnmyuuro| se taM tappurise smaase| dasanAma-prakaraNa (39) The Discussion on Das Naam
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________________ 299. (pra.) tatpuruSa samAsa kyA hai ? jisa samAsa meM uttara pada kI pradhAnatA ho vaha tatpuruSa samAsa kahalAtA hai| (u.) tatpuruSa samAsa kA udAharaNa isa prakAra hai-tIrthe kAkaH-tIrtha meM kAka (kauA) tIrthakAka, vana meM hastI-vanahastI, vana meM varAha-vanavarAha, vana meM mahiSa-vanamahiSa, vana meM myuur-vnmyuur| yaha tatpuruSa samAsa ke udAharaNa haiN| (E) TATPURUSH SAMASA 299. (Q.) What is this Tatpurush samasa (dependent determinative compound) ? ___ (Ans.) The (examples of) Tatpurush samasa. (dependent determinative compound or a compound where the first component is dependent on the second) are as follows-Tirthe kakahTirthakak-A crow (kak) in or belonging to a holy place (tirtha) is Tirthakak. In the same way an elephant (hasti) in jungle (vana) is Vanahasti, a boar (varah) in jungle (vana) is Vanavarah, a buffalo (mahish) in jungle is Vanamahish and a pea-cock (mayur) in jungle is Vanamayur. This concludes the description of Tatpurush samasa or dependent determinative compound. (cha) avyayIbhAva samAsa 300. se kiM taM abbaIbhAve samAse ? __ abbaIbhAve samAse-aNugAmaM aNuNadIyaM aNupharihaM annucriyN| se taM abbaIbhAve smaase| ___300. (pra.) avyayIbhAva samAsa kyA hai ? (u.) avyayIbhAva samAsa (jisameM pUrva pada kI pradhAnatA ho) kA udAharaNa isa prakAra hai-grAmasya pazcAt-anugrAmam-grAma ke samIpa yA pIche 'anugrAma', nadyAH pazcAtanunadI-nadI ke pIche hone vAlA-'anunadikam', isI prakAra parikhAyAH pazcAt anuparikham-parikhA ke pIche hone vAlA, anucarikam-cArikA ke anusAra hone vAlAanucarikam aadi| ye avyayIbhAva samAsa ke udAharaNa haiN| sacitra anuyogadvAra sUtra-2 (40) Nlustrated Anuyogadvar Sutra-2
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________________ (F) AVYAYIBHAAVA SAMASA 300. (Q.) What is this Avyayibhaava samasa (indeclinable compound)? ___ (Ans.) The (examples of) Avyayibhaava samasa (indeclinable compound or a compound made with an indeclinable word) are as follows-Near a village is called anugram (anu is an indeclinable meaning 'after' or 'near' and gram means village). In the same way near the river is anunadi, near the ditch is anuparikh, after (in accordance with) the good conduct is anucharit. This concludes the description of Avyayibhaava samasa or indeclinable compound. * (ja) ekazeSa samAsa 301. se kiM taM egasesesamAse ? egasese samAse-jahA ego puriso tahA bahave purisA jahA bahave purisA tahA ego puriso| jahA ego karisAvaNo tahA bahave karisAvaNA jahA bahave karisAvaNA tahA ego krisaavnno| jahA ego sAlI tahA bahave sAliNo jahA bahave sAliNo tahA ego saalii| se taM egasese smaase| se taM saamaasie| 301. (pra.) ekazeSa samAsa kise kahate haiM ? : (u.) ekazeSa samAsa-(jisa samAsa meM samAna rUpa vAle do yA do se adhika padoM kA samAsa hone para eka pada zeSa rahe aura dUsare padoM kA lopa ho jAye) ke udAharaNa isa prakAra haiM-jaisA eka puruSa vaise aneka puruSa aura aneka puruSa vaisA eka puruss| jaisA eka kArSApaNa (svarNa-mudrA) vaise aneka kArSApaNa aura jaise aneka kArSApaNa vaisA eka kaarssaapnn| jaise eka zAli vaise aneka zAli aura jaise aneka zAli vaisA eka zAli aadi| ye ekazeSa samAsa ke udAharaNa haiN| isa prakAra se sAmAsikabhAvapramANanAma kA artha jAnanA caahie| (G) EKA SHESH SAMASA __301. (Q.) What is this Eka shesh samasa (collective compound)? (Ans.) The (examples of) Eka shesh samasa (collective compound or a compound where just a single component acquires the collective meaning of two or more components, which a disappear on compounding) are as follows-As is one purush (one dasanAma-prakaraNa (41) The Discussion on Das Naam
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________________ man) so are many purush (many men); as are many purush (all men) so is one purush (a man) (Here 'a man' acquires the generic meaning and denotes all men as a class.). In the same way-as is one karshapan (one gold coin) so are many karshapans (many gold coins); as are many karshapans (all gold coins) so is one karshapan (a gold coin). Also, as is one shali (one corn) so are many shalis (many corns); as are many shalis (all corns) so is one shali (a corn). This concludes the description of Eka shesh samasa or collective compound. This also concludes the description of Samasik bhaava pramana naam (a name based on compounding). (2) taddhitajabhAvapramANanAma 302. se kiM taM taddhiyae ? taddhiyae-aTTavihe paNNatte, taM jahA 1. kamme, 2. sippa, 3. siloe, 4. saMjoga, 5. samIvao, 6. ya sNjuuhe| 7. issariyA, 8. 'vacceNa, ya taddhitaNAmaM tu attttvihN||1|| 302. (pra.) taddhita se hone vAlA nAma kyA hai? (u.) taddhita se hone vAlA nAma ATha prakAra kA hai-(1) karma, (2) zilpa, (3) zloka, (4) saMyoga, (5) samIpa, (6) saMyUtha, (7) aizvarya, aura (8) apatya // 1 // vivecana-cUrNi ke anusAra taddhita kA artha hai-tad hita prAptihetu bhUto'rthaH-jo artha jisake dvArA jAnA jAtA hai vaha usake jJAna kA hetu hone ke kAraNa 'taddhita' kahalAtA hai| kRdanta pratyayoM ke dvArA dhAtu ke aura taddhita pratyayoM ke dvArA zabda ke artha kA nirmANa hotA hai| taddhitaja ATha nAmoM kA varNana agale sUtra meM hai| (2) TADDHITAJ BHAAVA PRAMANA NAAM 302. (Q.) What is this Taddhitaj bhaava pramana naam (according to perfect validity, a name formed by nominal termination)? (Ans.) Taddhitaj bhaava pramana naam (according to perfect validity, a name formed by nominal termination) is of eight kinds--(1) Karma, (2) Shilp, (3) Shlok, (4) Samyoga, (5) Sameep, (6) Samyooth, (7) Aishvarya, and (8) Apatya. (1) * sacitra anuyogadvAra sUtra-2 (42) Illustrated Anuyogadvar Sutra-2
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________________ 9 Elaboration According to the commentator (Churni) taddhit is defined as the source of meaning or the letter, sign or word representing a specific meaning called taddhit. Grammatically it is an affix imparting specific meaning to a word. The kridant (primary) affixes give meaning to verbal roots and the taddhit (nominal) affixes give meaning to words. The eight kinds of nominal affixes or terminations are discussed in the following aphorism. (ka) karmanAma 303. se kiM taM kammaNAme ? kammaNAme-dossie sottie kappAsie suttavetAlie bhaMDavetAlie kolaalie| se taM kmmnaame| ___303. (pra.) karmanAma kyA hai ? (u.) karma (vyApAra ke kAraNa jisakA nAma prasiddha hotA hai vaha) nAma ke udAharaNa isa prakAra haiM-dauSyika (dUSya-vastra becane vAlA), sautrika (sUta yA dhAge kA vyApArI), kAsika (kapAsa kA vyApAra karane vAlA), sUtravaicArika (sUta becane vAlA), bhAMDavaicArika (baMjArA), kaulAlika-(miTTI ke bartanoM kA vyApAra karane vaalaa)| ye saba karmanAma haiN| (A) KARMA NAAM 303. (Q.) What is this Karma naam (name associated with trade or profession)? ___(Ans.) The (examples of) Karma naam (name associated with trade or profession) are as follows-Daushyik (a person engaged in trading of dushya or cloth; a cloth merchant), Sautrik (a person engaged in trading of sutra or thread; a thread dealer), Karpasik (a person engaged in trading of kapas or cotton; cotton merchant), Sutravaicharik (a person engaged in trading of sutra or thread; a thread dealer), Bhandavaicharik (a person engaged in trading of bhanda or groceries; a grocer) and Kaulalik (a person engaged in trading of kaulal or earthen pots; an earthen ware dealer). This concludes the description of Karma naam or name associated with profession. dasanAma-prakaraNa (43) The Discussion on Das Naam
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________________ (kha) zilpanAma 304. se kiM taM sippanAme ? sippanAme-vatthie tuNNAe taMtuvAe paTTakAre dehaDe, varuDe muMjakAre kaTTakAre chattakAre bajjhakAre potthakAre cittakAre daMtakAre leppakAre kottttimkaare| se taM sippnaame| ___304. (pra.) zilpanAma kyA hai? (u.) (zilpa ke kAraNa prasiddha hone vAlA zilpanAma hai) zilpanAma ke udAharaNa isa prakAra haiM-vAstrika (vastra banAne vAlA), tunnavAya (raphU karane vAlA), taMtuvAya (julAhA), paTTakAra (duzAlA banAne vAlA), dRtikAra (mazaka banAne vAlA), varuTa (chAba banAne vAlA), muMjakAra (muMja banAne vAlA), kASThakAra (kATha kA kAma karane vAlA-bar3haI), chatrakAra (chatra yA chAtA banAne vAlA), vardhakAra (bAghacarma rajju athavA ratha banAne vAlA), pustakakAra (jildasAja), citrakAra, daMtakAra (hAthIdA~ta kA kAma karane vAlA), lepyakAra (bhavana yA pratimA banAne vAlA), kuTTimakAra (khAna khodane vAlA yA pakkA pharza banAne vaalaa)| ye saba zilpanAma haiN| (B) SHILP NAAM 304. (Q.) What is this Shilp naam (name associated with a craft) ? (Ans.) The (examples of) Shilp naam (name associated with a craft) are as follows-Vastruk (a dress maker), Tunnavaya (a clothdarner), Tantuvaya (a weaver), Pattakar (a shawl maker), Dritikar (maker of leather water-bags), Varut (basket maker), Munjakar __ (maker of hessian ropes), Kashthakar (carpenter), Chhatrakar (umbrella maker), Vardhakar (leather strap maker), Pustakakar 9 (book-binder), Chitrakar (painter), Dantakar (ivory craftsman), Lepyakar (an artisan painting or plastering walls; also a sculptor __making plaster figures), Kuttumkar (a miner; a mason). This concludes the description of Shilp naam or name associated with craft. (ga) zlokanAma __305. se kiM taM siloganAme ? siloganAme-samaNe mAhaNe svvaatihii| se taM silognaame| sacitra anuyogadvAra sUtra-2 (44) Illustrated Anuyogadvar Sutra-2
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________________ 9 305. (pra.) zlokanAma kise kahate haiM ? (u.) (yaza-kIrti se prasiddhi pAne vAlA) zlokanAma ke udAharaNa haiM-sabake atithi, zramaNa, braahmnn| ye zlokanAma ke udAharaNa haiN| (C) SHLOK NAAM 305. (Q.) What is this Shlok naam (name associated with fame and reverence)? (Ans.) The (examples of) Shlok naam (name associated with fame and reverence) are as follows-Shraman (ascetic or sage), Brahman (spiritualist) and Saravatithi (one who is a guest of all). This concludes the description of Shlok naam or name associated with fame and reverence. (gha) saMyoganAma 306. se kiM taM saMjoganAme ? ___ saMjoganAme-raNNo sasurae, raNNo sAlae, raNNo saDDhue, raNNo jAmAue, ranno bhginniivtii| se taM sNjognaame| 306. (pra.) saMyoganAma kise kahate haiM ? (u.) saMyoganAma ke udAharaNa isa prakAra haiM-rAjA kA sasura, rAjA kA sAlA, rAjA kA sADhU, rAjA kA jamAI (jAmAtA), rAjA kA bahanoI aadi| ye saMyoga se prasiddhi pAne vAle nAma haiN| (D) SAMYOGA NAAM 306. (Q.) What is this Samyoga naam (name associated with a relationship) ? ___(Ans.) The (examples of) Samyoga naam (name associated with a relationship) are as follows-A king's father-in-law (sasur), a king's brother-in-law (sala or wife's brother), a king's brother-inlaw (sadhu or wife's sister's husband), a king's son-in-law (jamai or daughter's husband), a king's brother-in-law (bahanoi or sister's husband) etc. This concludes the description of Samyoga naam or name associated with a relationship. Toto dasanAma-prakaraNa (45) The Discussion on Das Naam
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________________ (ca) samIpanAma 307. se kiM taM samIvanAme ? samIvanAme-girissa samIve NagaraM giriNagaraM, vidisAe samIve NagaraM vedisaM, benAe samIve NagaraM benAyaDaM, tagarAe samIve NagaraM tgraayddN| se taM smiivnaame| 307. (pra.) samIpanAma kyA hai? __(u.) samIpanAma-(nikaTatA ke kAraNa prasiddha hone vAle ke nAma) isa prakAra haiM-giri ke samIpa kA nagara girinagara, vidizA ke samIpa kA nagara vaidiza (vartamAna meM vidizA madhya pradeza meM hai), vennA (nadI) ke samIpa kA nagara vennAtaTa (vaitra) dakSiNApatha meM kRSNA aura veNA nadiyoM ke AsapAsa kA pradeza, tagarA ke samIpa kA nagara tagarAtaTa (taagr)| ye samIpanAma ke udAharaNa haiN| (E) SAMEEP NAAM 307. (Q.) What is this Sameep naam (name associated with proximity)? (Ans.) The (examples of) Sameep naam (name associated with proximity) are as follows--A nagar (town) in proximity of a giri (hill) is Girinagar, a nagar (town) in proximity of Vidisha (name of a city now in Madhya Pradesh) is Vaidish, a nagar (town) in proximity of Vena river (a river in South India) is Vennatat (literally means on the banks of river Vena), a nagar (town) in proximity of Tagara river is Tagaratat. This concludes the description of Sameep naam or name associated with proximity. (cha) saMyUthanAma __ 308. se kiM taM saMjUhanAme ? ___ saMjUhanAme-taraMgavatikAre malayavatikAre attANusaTTikAre bindukaare| se taM sNjuuhnaame| 308. (pra.) saMyUthanAma kyA hai ? (u.) saMyUtha (grantha racanA) se prasiddhi pAne vAlA nAma, jaise-taraMgavatIkAra (IsA kI dUsarI zatAbdI meM rAjA sAtavAhana ke kAla meM AcArya pAdaliptasUri ne taraMgavatI kI racanA sacitra anuyogadvAra sUtra-2 (46) Illustrated Anuyogadvar Sutra
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________________ " kI hai), malayavatIkAra, AtmAnuSaSThikAra, bindukAra aadi| ye nAma saMyUthanAma ke udAharaNa haiN| (ye grantha vartamAna meM anupalabdha haiN|) (F) SAMYOOTH NAAM 308. (Q.) What is this Samyooth naam (name associated with authorship)? (Ans.) The (examples of) Samyooth naam (name associated with authorship) are as follows-Tarangavatikar (the author of the book Tarangavati, this is a famous work by Padaliptasuri of 2nd century during the reign of king Satavahan), Malayavatikar (the author of the book Malayavati), Atmanushashthikar (the author of the book Atmanushashthi), Bindukar (the author of the book Bindu) (All these works are still available). This concludes the description of Samyooth naam or name associated with authorship. (ja) aizvaryanAma 309. se kiM taM IsariyanAme ? IsariyanAme-rAIsare talavare mAIbie koDubie inbhe seTTI satthavAhe sennaavii| se taM iisriynaame| 309. (pra.) aizvaryanAma kyA hai ? (u.) aizvarya sUcaka zabdoM se banane vAlA aizvaryanAma hai, jaise-rAjA, Izvara (samartha yA zaktizAlI), talavara (kotavAla), mADaMbika (grAma nAyaka), kauTumbika (kula kA mukhiyA), ibhya (dhanapati yA bar3A vyApArI), zreSThI (sAhUkAra), sArthavAha (sArtha, vyApAriyoM ke samUha kA nAyaka yA saMcAlaka), senApati aadi| yaha aizvaryanAma kA svarUpa hai| (G) AISHVARYA NAAM ___ 309. (Q.) What is this Aishvarya naam (name associated with wealth or power)? ___ (Ans.) The (examples of) Aishvarya naam (name associated with wealth or power) are as follows-Rajeshvar (king), Talavar (noble or knight of honour), Madambik (landlord or governor), Kautumbik (head of the family), Ibhya (rich man or wealthy dasanAma-prakaraNa (47) The Discussion on Das Naam DOMMMMMMyyyyputra
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________________ * happy merchant), Shreshthi (businessman), Sarthavaha (caravan chief) and Senapati (army chief). * This concludes the description of Arshvarya naam or name associated with wealth or power. (jha) apatyanAma 310. se kiM taM avaccanAme ? avaccanAme-titthayaramAyA cakkavaTTimAyA baladevamAyA vAsudevamAyA rAyamAyA gaNimAyA vaaygmaayaa| se taM avccnaame| se tddhite| ____310. (pra.) apatyanAma kise kahate haiM ? (u.) apatya-putra ke kAraNa prasiddha hone vAlA nAma, jaise-tIrthaMkaramAtA, cakravartImAtA, baladevamAtA, vAsudevamAtA, rAjamAtA, gaNimAtA, vAcakamAtA aadi| ye apatyanAma haiN| yaha taddhita pratyaya se banane vAle nAma kI vaktavyatA hai| (H) APATYA NAAM (Name Associated with Progeny) 310. (Q.) What is this Apatya naam (name associated with progeny)? ___(Ans.) The (examples of) Apatya naam (name associated with progeny) are as follows-Tirthankar-mata (the mother whose son is a Tirthankar), Chakravarti-mata (the mother whose son is a Chakravarti), Baladev-mata (the mother whose son is a Baladev), Vasudev-mata (the mother whose son is a Vasudev), Raaj-mata (the mother whose son is a Raaja or king), Gani-mata (the mother whose son is a Gani or leader of a group of ascetics), Vachak-mata (the mother whose son is a Vachak or a scriptural scholar). This concludes the description of Apatya naam or name associated with progeny. This also concludes the description of Taddhitaj bhaava pramana naam (according to perfect validity, a name formed by nominal termination). (3) dhAtujanAma 311. se kiM taM dhAue ? * sacitra anuyogadvAra sUtra-2 (48) Illustrated Anuyogadvar Sutra-2
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________________ dhAue bhU sattAyAM parasmaibhASA, edha vRddhau, sparddha saMharSe, gAdhR pratiSThA - lipsayorgranthe ca, vA loDane se taM dhAue / 311. (pra.) dhAtujanAma kyA hai ? (u.) dhAtu se banane vAlA nAma, jaise- parasmaipadI bhU dhAtu sattA artha meM hai, edha dhAtu vRddhi artha meM, sparddhA dhAtu saMgharSa artha meM, gAdhR dhAtu-pratiSThA, lipsA aura grantha artha meM, bAdhR dhAtu viloDana artha meM hai / ye dhAtujanAma ke udAharaNa haiN| (3) DHATUJ NAAM 311. (Q.) What is this Dhatuj bhaava pramana naam (according to perfect validity, a name based on verbal roots)? (Ans.) The (examples of) Dhatuj bhaava pramana naam (according to perfect validity, a name based on verbal roots) are as follows Bhu (is a verbal root) in the sense of 'to exist' and is in the active form, Edha (is a verbal root) in the sense of 'to increase' or 'to rise', Spardha (is a verbal root) in the sense of 'to exercise rivalry or envy', Gadhri (is a verbal root) in the sense of 'to stand firmly'; 'to desire' and 'to string together' Badhri (is a verbal root) in the sense of 'to agitate'. This concludes the description of Dhatuj bhaava pramana naam (according to perfect validity, a name based on verbal roots). (4) niruktijanAma 312. se kiM taM niruttie ? niruttie - mahyAM zete mahiSaH, bhramati ca rauti ca bhramaraH, muhurmuhurlasati musalaM, kapiriva lambate tthacca karoti kapitthaM, ciditi karoti khallaM ca bhavati cikkhallaM, UrdhvakarNaH ulUkaH, mekhasya mAlA mekhalA / se taM niruttie| se taM bhaavppmaanne| se taM pamANanAme / se taM dasanAme se taM nAme / 312. (pra.) niruktijanAma kyA hai ? (u.) nirukti (vyutpatti) se hone vAlA niruktijanAma hai, jaise - mahyAM zete mahiSaH - pRthvI para sotA hai, isalie vaha mahiSa - bhaiMsA / bhramati rauti iti bhramaraH - jo bhramaNa aura guMjana zabda dasanAma-prakaraNa // nAme tti payaM sammattaM // (49) The Discussion on Das Naam
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________________ * karatA hai vaha bhrmr| muharmuhurlasati iti musalaM-jo bAraMbAra U~cA-nIcA hotA hai vaha muusl| kapiriva lambate tthaccaM (ceSTA) karoti iti kapitthaM-kapi-baMdara ke samAna vRkSa kI zAkhA para jhUlatA hai aura 'ttha' isa prakAra kI dhvani karatA hai vaha kapittha (eka prakAra kA phl-kaith)| cicca karoti khallaM ca bhavati iti cikkhallaM-pairoM ke sAtha jo cipakatA hai aura cIMcI karatA hai " vaha cikkhala (kiicdd')| UrdhvakarNaH iti ulUkaH-jisake kAna Upara uThe hoM vaha ulUka (ulluu)| mekhasya mAlA mekhalA-meghoM kI mAlA-mekhalA ityaadi| OM ye niruktijataddhitanAma haiN| yaha bhAvapramANa se hone vAlA nAma hai| isa prakAra pramANa nAma, dasanAma aura nAmAdhikAra kI vaktavyatA smaapt| // nAmapada prakaraNa smaapt|| (4) NIRUKTIJ NAAM 312. (Q.) What is this Niruktij bhaava pramana naam (according to perfect validity, an etymologically derived name)? ___ (Ans.) The (examples of) Niruktij bhaava pramana naam (according to perfect validity, an etymologically derived name) are as follows___Mahyam shete mahishah Amahish (buffalo) is so called because it lies down (shete) on earth (mahi). In the same way a bhramar (bumble-bee) is so called because it wanders (bhramati) and hums (rauti), a musal (mace) is so called because it rises and falls (lasati) again and again (muhurmuhu), a kapittha (a fruit, Feronia limonia) is so called because it swings like a monkey on branches of a tree (kapiriva lambate) and produces the sound 'ttha'. chikkhal (slime) is so called because when trod over it produces the sound chichi and is pressed down under feet (khallam bhavati), an Uluk (owl) is so called because it has erect (urdhva) ears (karn) and a mekhala (girdle) is so called because it is like a garland (mala) of clouds (mekha). This concludes the description of Niruktij bhaava pramana naam (according to perfect validity, an etymologically derived name). This also concludes the description of Bhaava pramana naam (name according to validity as essence or perfect validity). This concludes the description of Das nama (Ten-named) as well as Naam (name). * END OF THE DISCUSSION ON NAME * sacitra anuyogadvAra sUtra-2 (60) Illustrated Anuyogadvar Sutra-2
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________________ pramANa-prakaraNa THE DISCUSSION ON PRAMANA sUtra 92 me upakrama ke chaha bheda batAye the-(1) AnupUrvI, (2) nAma, (3) pramANa, (4) vaktavyatA, (5) arthAdhikAra, aura (6) smvtaar| AnupUrvI aura nAma kA varNana pUrNa ho jAne para aba pramANa kA varNana prArambha hotA hai|] [In aphorism 92 it is mentioned that Upakram (introduction) is of six types--(1) Anupurvi (sequence/sequential configuration), (2) Naam (name), (3) Pramana (validity), (4) Vaktavyata (explication), (5) Arthadhikar (giving synopsis), and (6) Samavatar (assimilation). After concluding the first two, Anupurvi and Nama, the discussion of the third, Pramana, starts now.] 313. se kiM taM pamANe ? pamANe caubihe pnnnntte| taM jahA-1. davyappamANe, 2. khettappamANe, 3. kAlappamANe, 4. bhaavppmaanne| 313. (pra.) pramANa kyA hai ? (u.) pramANa ke cAra prakAra haiM, jaise-(1) dravyapramANa, (2) kSetrapramANa, (3) kAlapramANa, aura (4) bhaavprmaann| vivecana- 'pramANa' zabda kA artha hai, jJAna kA sAdhana athavA yathArtha jnyaan| nyAya va darzana granthoM me 'pramANa' zabda kA yahI artha prasiddha hai| vahA~ pratyakSa, anumAna, upamAna aura Agama-ina cAra pramANoM kI vistRta carcA milatI hai| kintu Agama kevala dArzanika grantha nahIM hai, yaha samagra tattva viSayaka jJAna kA koSa hai, isalie yahA~ pramANa zabda kA prayoga vyApaka artha me kiyA gayA hai| vRttikAra kA kathana hai-"jisake dvArA kisI vastu kA mApa-taula kiyA jAye athavA anya prakAra se vastu jAnI jAe una sabhI sAdhanoM va hetuoM ko 'pramANa' ke antargata liyA hai|" jaba taka dravya, kSetra, kAla aura bhAva-ina cAra apekSAoM se kisI viSaya kI carcA nahIM kI jAya taba taka vaha viSaya pUrNa spaSTa nahIM ho sktaa| isalie yahA~ pramANa ke dravyapramANa, kSetrapramANa. kAlapramANa tathA bhAvapramANa-ye cAra bheda batAye haiM aura ina apekSAoM se pramANa carcA kI hai| dravyapramANa meM tatkAlIna samAja meM pracalita mAna, unmAna Adi mAnadaNDoM kI vyAvahArika jAnakArI hai| kSetrapramANa meM tIna prakAra ke aMgula, puruSa Adi kSetra-nApa ke sAdhanoM kI carcA hai| kAlapramANa meM samaya, ghaTikA, muhUrta se lekara palyopama, sAgaropama taka kAla kI carcA hai| bhAvapramANa meM dArzanika granthoM meM pracalita, pratyakSa, anumAna Adi cAra pramANoM kI carcA huI hai| sarvaprathama dravyapramANa kI carcA hai| hai pramANa-prakaraNa (51) The Discussion on Pramana
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________________ 313. (Q.) What is this Pramana (standard of measurement) ? (Ans.) Pramana (standard of measurement) is of four kinds (1) Dravya pramana (standard of physical measurement), (2) Kshetra pramana (standard of measurement of area), (3) Kaal pramana (standard of measurement of time), and (4) Bhaava pramana (standard of measurement of state). Elaboration--The meaning of the word 'pramana' is means of knowledge or true knowledge. This is the popularly accepted meaning of pramana in the works of logic and philosophy. There, detailed discussion is available about four kinds of pramana, namely Pratyaksh (direct or evident reality), Anumaan (postulation), Upamaan (comparison) and Agam (scriptural). However, Agams are not just books of philosophy, they are the compendiums of all knowledge about fundamentals. Therefore here pramana has been used in its wider meaning. The commentator (Vritti) says--"The standards and means and concepts of measuring and assessing and knowing full range of dimensions and attributes of a thing have all been included in the meaning of the term pramana." As long as a subject is not examined and discussed in the four contexts of Dravya (matter), Kshetra (area), Kaal (time) and Bhaava (state) it cannot become explicit. That is the reason these four ki pramana have been mentioned here and the subject of pramana has been discussed in these contexts. Dravya pramana includes the standard units of measurement of physical dimensions prevalent during that period. Kshetra pramana includes the standards of measurement of area including angul (breadth of human finger) and purush (length of the human body). Kaal pramana includes the units of time including samaya, ghatika, muhurt, palyopam and sagaropam. Bhaava pramana includes the philosophical and logical meanings of pramana, including pratyaksh (direct or evident reality) and anumaan (postulation). The discussion starts with Dravya pramana (standard of physical measurement). (ka) dravyapramANa 314. se ki taM dabbappamANe ? davyappamANe duvihe pnnnntte| taM jahA-1. padesaniSphaNNe ya, 2. vibhAganiSphaNNe y| sacitra anuyogadvAra sUtra-2 (52) Illustrated Anuyogadvar Sutra-2
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________________ 9 314. (pra.) dravyapramANa kyA hai ? (u.) dravyapramANa ke do prakAra haiM, jaise-(1) pradezaniSpanna, aura (2) vibhaagnisspnn| (A) DRAVYA PRAMANA 314. (Q.) What is this Dravya pramana (standard of physical measurement)? (Ans.) Dravya pramana (standard of physical measurement) is of two kinds--(1) Pradesh nishpanna (space-point related), and (2) Vibhag nushpanna (fragmentary). (1) pradezaniSpannadravyapramANa 315. se kiM taM padesanipphaNNe ? padesaniSphaNNe paramANupoggale dupaesie jAva dasapaesie saMkhijjapaesie asaMkhijjapaesie annNtpesie| se taM pdesniphphnnnne| __315. (pra.) pradezaniSpannadravyapramANa kyA hai ? (u.) paramANu pudgala, dvipradeza yAvat dasa pradeza, saMkhyAta pradeza, asaMkhyAta pradeza aura ananta pradezoM se niSpanna hone vaalaa| yaha pradezaniSpannadravyapramANa hai| vivecana-'pradeza' kA artha hai, AkAza kA vaha utanA aza jitanA eka paramANu hotA hai, parantu vaha AkAza se bhinna (alaga) nahIM hai| pradezaniSpannadravyapramANa me meya aura mApaka pRthak-pRthak nahIM hote| vastu kA abhinna salagna aMza avayava hI usakA mApaka hotA hai, jaise-paramANu, dvipradezI skandha yAvat anantapradezI skndh| jisame meya (vastu) aura mApaka (pramANa) dono alaga-alaga hote hai, use vibhAganiSpanna kahA jAtA hai| jaise-cAlIsa sera = eka mana, sau kilo = eka kviNttl| (1) PRADESH NISHPANNA DRAVYA PRAMANA 315. (Q.) What is this Pradesh nishpanna dravya pramana (space-point related standard of physical measurement) ? ___(Ans.) The (examples of) Pradesh nushpanna dravya pramana (space-point related standard of physical measurement) are as follows-Paramanu pudgal (ultimate-particle of matter or one space-point), an aggregate (skandh) of two space-points (and so on...), an aggregate (skandh) of ten space-points, an aggregate * pramANa-prakaraNa (53) The Discussion on Pramana
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________________ a (skandh) of countable space-points, an aggregate (skandh) of uncountable space-points and an aggregate (skandh) of infinite space-points. This concludes the description of Pradesh nishpanna dravya pramana (space-point related standard of physical measurement). Elaboration--'Pradesh' means the fraction of space that is occupied by a single paramanu (ultimate-particle) but this ultimate-particle is not separated from space. In this space-point related standard of measurement the substance and the measure are not different. The inseparable portion of the substance is the measure. For example, the space that is occupied by one paramanu (ultimate-particle), the space that is occupied by two paramanus and so on. Where the substance and the measure are different it is called fragmentary standard of measurement. For example, 40 Seers make a Maund, 100 kilograms make a quintal. (2) vibhAganiSpannadravyapramANa 316. se kiM taM vibhAganiphaNNe ? vibhAganipphaNNe paMcavihe pnnnntte| taM jahA-1. mANe, 2. ummANe, 3. omANe, 4. gaNime, 5. pddimaanne| 316. (pra.) vibhAganiSpannadravyapramANa kyA hai ? / (u.) vibhAganiSpannadravyapramANa ke ' pA~ca prakAra haiM, jaise-(1) mAnapramANa, OM (2) unmAnapramANa, (3) avamAnapramANa, (4) gaNimapramANa, aura (5) prtimaanprmaann| vivecana-vibhAganiSpanna dravyapramANa ke paoNcoM prakAroM ke artha isa prakAra haiM (1) mAna-jisase tela Adi tarala padArthoM tathA dhAnya Adi Thosa padArthoM kA mApa kiyA jAya vaha pAtra vizeSa 'mAna' kahA jAtA hai| (2) unmAna-vajana tolane kI tarAjU aadi| (3) avamAna-lambAI, cauDAI tathA gaharAI mApane ke daNDa, gaja aadi| (4) gaNima-jisame eka, do, tIna Adi gaNanA (ginatI) kI jaaye| (5) pratimAna-jisake dvArA svarNa Adi mUlyavAna vastuoM kA vajana kiyA jaaye| sacitra anuyogadvAra sUtra-2 (54) Illustrated Anuyogadvar Sutra-2
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________________ (2) VIBHAG NISHPANNA DRAVYA PRAMANA 316. (Q.) What is this Vibhag nishpanna dravya pramana (fragmentary standard of physical measurement)? (Ans.) Vibhag nishpanna dravya pramana (fragmentary standard of physical measurement) is of five kinds-(1) Maan pramana (volume measure), (2) Unmaan pramana (weight measure), (3) Avamaan pramana (linear measure), (4) Ganim pramana (numerical measure), and (5) Pratimaan pramana (precision weight measure). Elaboration-The meanings of the five types of Vibhag nishpanna dravya pramana (fragmentary standard of physical measurement) are as follows (1) Maan-A pot or scoop of standard dimensions used to measure volume or quantity of liquids like oil or solids like food-grains. (2) Unmaan-Weighing balance or other such instruments. (3) Avamaan-Scales for linear measures like length, breadth and depth. (4) Ganim-Counting. (5) Pratimaan-Finer or accurate weighing balance for precious metals and other things. (ka) mAnapramANa 317. se kiM taM mANe ? mANe duvihe paNNatte / taM jahA - 1. dhannamANappamANe ya, 2. rasamANappamANe ya / 317. (pra.) mAnapramANa kyA hai ? ( u ) mAnapramANa do prakAra kA hai - ( 1 ) dhAnyamAnapramANa, aura (2) rasamAnapramANa / (A) MAAN PRAMANA 317. (Q.) What is this Maan pramana (volume measure) ? (Ans.) Maan pramana (volume measure) is of two kinds(1) Dhaanya maan pramana (volume measure of food-grains), and (2) Rasa maan pramana (volume measure of liquids). pramANa- prakaraNa (55) For Private Personal Use Only The Discussion on Pramana
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________________ (1) dhAnyamAnapramANa 318. se kiM taM dhaNNamANappamANe ? dhaNNamANappamANe do asatIo pasatI, do pasatIo setiyA, cattAri setiyAo kulao, cattAri kulayA pattho, cattAri patthayA ADhayaM, cattAri ADhayAiM doNo, sarTi ADhayAiM jahannae kuMbhe, asIti ADhayAI majjhimae kuMbhe, ADhayasataM ukkosae kuMbhe, aTTa ADhayasatie vaahe| ___318. (pra.) dhAnyamAnapramANa kyA hai ? (u.) dhAnyamAnapramANa isa prakAra haido asRti (eka pala kA mApa) kI eka prasRti, do prasRti kI eka setikA, cAra setikA kA eka kuDaba, cAra kuDaba kA eka prasthaka, cAra prasthakoM kA eka ADhaka, cAra ADhaka kA eka droNa, sATha ADhaka kA eka jaghanya kuMbha, assI ADhaka kA eka madhyama kuMbha, sau ADhaka kA eka utkRSTa kuMbha, tathA ATha sau ADhakoM kA eka baah| (1) DHAANYA MAAN PRAMANA ___318. (Q.) What is this Dhaanya maan pramana (volume measure of food-grains) ? (Ans.) The (examples of) Dhaanya maan pramana (volume measure of food-grains) are as follows two asritis (one asriti being one handful of food-grains) make one prasriti, two prasritis make one setika, four setikas make one kudab, sacitra anuyogadvAra sUtra-2 Ilustrated Anuyogadvar Sutra-2 (56)
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________________ four kudabs make one prasthak, four prasthaks make one adhak, four adhaks make one dron, sixty adhaks make one smallest kumbh (pitcher or pot), eighty adhaks make one medium kumbh, one hundred adhaks make one largest kumbh, and eight hundred adhaks make one baha (one cart load). 319. eeNaM dhaNNamANappamANeNaM kiM payoyaNaM ? eeNaM dhaNNamANappamANeNaM muttolI-murava-iDDara-aliMda-apavArisaMsiyANaM dhaNNANaM dhaNNamANappamANanivittilakkhaNaM bhvti| se taM dhnnnnmaannppmaanne| __319. (pra.) isa dhAnyamAnapramANa kA prayojana kyA hai? (u.) isa dhAnyamAnapramANa ke dvArA dhAnya kA mApa hotA hai| isase muktolI, o murava, iDDara, aliMda, apacAri Adi meM rakhe dhAnya ke pramANa kA jJAna hotA hai| yaha * dhAnyapramANa hai| vivecana-jisase dhAnya Adi Thosa padArtha kA mApa hotA hai vaha dhAnyamAnapramANa hai| asRti, prasRti Adi prAcIna magadha deza meM pracalita mApa the| asRti dhAnyAdi Thosa vastuoM ke mApane kI Adya ikAI hai| prasRti Adi mApoM kI utpatti kA mUla bhI yaha asRti hai| TIkAkAra ke anusAra ulTI hathelI rakhakara muTThI me jitanA dhAnya samA jAye use eka asRti kahate " hai| vartamAna meM eka asRti yA eka pala, lagabhaga cAra tolA arthAt 0.05 sera arthAt 46.64 grAma * vajana ke barAbara hotA hai| eka droNa dhAnya me lagabhaga 1 mana 11.20 sera yA 47.45 kilogrAma vajana mAnA jAtA hai| ___usa samaya me dhAnya ke pracalita bhaMDAraNa sthAna isa prakAra hai muktolI-aisI koThI jo khar3e mRdaga ke AkAra jaisI Upara-nIce saeNkaDI aura madhya meM kucha vistRta, cauDI hotI hai| murava-sUta kA banA huA baDA borA, jise kahI-kahIM 'phaTTa' bhI kahate hai aura usameM bharakara becane ke lie maNDiyo, bAjAro me lAyA jAtA hai| iDara-yaha bakarI Adi ke bAlo, sUta yA sutalI kI banI huI hotI hai aura isameM anAja bharakara pITha para lAdakara lAte haiN| kahI-kahI ise guNa, gona, kothalA yA borA bhI kahate hai| aliMda-anAja ko bharakara lAne kA bartana, pAtra, DaliyA, kuMDA aadi| pramANa-prakaraNa (57) The Discussion on Pramana
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________________ ___apacAri-baMDA, khatI, dhAnya ko surakSita rakhane ke lie jamIna ke andara yA bAhara banAyI gayI koThI, Aja kI bhASA me 'saaylo'| 319. (Q.) What is the purpose of this Dhaanya maan pramana (volume measure of food-grains) ? (Ans.) This Dhaanya maan pramana (volume measure of foodgrains) is used to measure the quantity of food-grains or cereals. With the help of this the quantity of cereals stored in the following was measured-Muktoli, murav, iddar, alind, apachari etc. This concludes the description of Dhaanya maan pramana (volume measure of food-grains). Elaboration--That which is used to measure solids like cereals and food-grains is called Dhanya maan pramana (volume measure of foodgrains). Asriti, prasriti etc. were the popular units of grain measurement in the ancient state of Magadh. One asriti is approximately one handful of an average man. The modern equivalent of asriti or pal is approximately four Tolas or 0.05 Seers or 46 64 gms. One dron measure was equivalent to approximately 1 Maund and 11.20 Seers or 47.45 kgs. The names of popular places of storage of food-grains during that period are as follows Muktoli-A barrel shaped bin, narrow at the top and bottom and broader in the middle. Murav-Also called 'phatt at some places is a large cotton sack used for packing food-grains and transporting it to markets. Iddar-A sack or bag made of goat-hair, cotton or hessian used to carry food-grains on shoulders; other names for this are guna, gone, kothala or bora. Alind--Various utensils, pots, baskets and troughs used for carrying food-grains. Apachari-Banda, khanti and other large constructed areas under and over the ground for storage of large quantities of food-grains. Something like modern silos. sacitra anuyogadvAra sUtra-2 ( 58 ) Ilustrated Anuyogadvar Sutra-2
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________________ (2) rasamAnapramANa 320. se kiM taM rasamANappamANe ? rasamANappamANae dhaNNamANappamANAo caubhAgavivaDie abhiMtarasihAjutte rasamANappamANe vihijjti| taM jahA-causaTThiyA 4, battIsiyA 8, solasiyA 16, aTThabhAiyA 32, caubhAiyA 64, addhamANI 128, mANI 256 / / __ do causaTThiyAo battIsiyA, do battIsiyAo solasiyA, do solasiyAo aTThabhAiyA, do aTThabhAiyAo caubhAiyA, do caubhAiyAo addhamANI, do addhamANIo maannii| 320. (pra.) rasamAnapramANa kyA hai ? (u.) rasamAnapramANa dhAnyamAnapramANa se cAra bhAga adhika aura Abhyantara zikhA se yukta hotA hai| vaha isa prakAra hai-cAra pala kI eka catuHSaSThikA hotI hai| isI prakAra ATha palapramANa dvAtriMzikA, solaha palapramANa SoDazikA, battIsa palapramANa aSTabhAgikA, cauMsaTha palapramANa caturbhAgikA, eka sau aTThAIsa palapramANa ardhamAnI aura do sau chappana palapramANa mAnI hotI hai| isakA artha yaha huA ki-do catuHSaSThikA kI eka dvAtriMzikA, do dvAtriMzikA kI eka SoDazikA, do SoDazikAoM kI eka aSTabhAgikA, do aSTabhAgikAoM kI eka caturbhAgikA, do caturbhAgikAoM kI eka ardhamAnI aura do ardhamAniyoM kI eka mAnI hotI hai| (2) RASA MAAN PRAMANA __320. (Q.) What is this Rasa maan pramana (volume measure of liquids)? ___(Ans.) Rasa maan pramana (volume measure of liquids) is one quarter more than the Dhaanya maan pramana (volume measure of food-grains) and its crest is inwards. It is as follows-four pals make one chatuhshashtika (sixty fourth fraction), eight pals make one duatrinshika (thirty second fraction), sixteen pals make one shodashika (sixteenth fraction), thirty two pals make one ashtabhagika (eighth fraction), sixty four pals make one chaturbhagika (fourth fraction), one hundred twenty eight pals make one ardhamani (one half of a mani) and two hundred fifty six pals make one mani. pramANa-prakaraNa __ (59) The Discussion on Pramana
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________________ ___In other words-two chatuhshashtika (one sixty fourth fraction) make one dvatrunshika (one thirty second fraction), two dvatrinshikas (one thirty second fraction) make one shodashika (one sixteenth fraction), two shodashikas (one sixteenth fraction) make one ashtabhagika (one eighth fraction), two ashtabhagikas (one eighth fraction) make one chaturbhagika (one fourth fraction), two chaturbhagikas (one fourth fraction) make one ardhamani (one half of a mani) and two ardhamanis (one half of a mani) make one mani. __321. eteNaM rasamANappamANeNaM kiM paoyaNaM ? ___ eeNaM rasamANappamANeNaM vAraga-ghaDaga-karaga-kikkiri-daiya-karoDikuMDiyasaMsiyANaM rasANaM rasamANappamANanivittilakkhaNaM bhvi| se taM rsmaannppmaanne| se taM maanne| 321. (pra.) isa rasamAnapramANa kA kyA prayojana hai ? (u.) isa rasamAnapramANa se vAraka (choTA ghar3A), ghaTa-kalaza, karaka (jhArI), kikkiri (gagarI yA kalazI), dRti (camaDe se banA pAtra-kuppA dIvar3I), koraDikA (bar3I kuMDI) aura kuMDikA (kuMDI) Adi meM bhare hue rasoM (tarala padArthoM) kA parimANa jAnA jAtA hai| yaha rasamAnapramANa hai| yaha mAnapramANa kA svarUpa hai| vivecana-ina do sUtro meM rasamAnapramANa kA svarUpa, dhAnyamAnapramANa se usakI pRthakatA tathA tarala padArtho ke mApane ke pAtro ke nAma kA ullekha hai| ____ abhiMtara sihA jutte-pada dvArA dhAnyamAna aura rasamAna-ina dono prakAra ke mAnapramANo kA antara 2 spaSTa kiyA hai| dhAnyamAnapramANa ke dvArA Thosa padArthoM ko mApA jAtA hai aura mApe jAne vAle Thosa padArtha kA zirobhAga-zikhA-Upara kA bhAga Upara kI ora hotA hai| dhAnya kI DherI lagAne para vaha Upara kI tarapha U~cI uThI huI rahatI hai, jise zirobhAga kahA jAtA hai| lekina rasamAnapramANa ke dvArA tarala-drava padArthoM kA mApa kiye jAne aura tarala padArthoM kI zikhA antarmukhI-andara kI ora hone se vaha setikA Adi rUpa dhAnyamAnapramANa se caturbhAgAdhika vRddhi rUpa hotA hai| ___ rasamAnapramANa ke prayojana ke prasaMga me jina pAtro kA ullekha kiyA gayA hai, ve tatkAlIna " magadha deza meM tarala padArthoM ko bharane ke upayoga me Ane vAle pAtra hai| ye pAtra miTTI, camaDe eva dhAtuoM se bane hote the| saMkSepa meM dhAnyamAnapramANa tathA rasamAnapramANa ko agalI tAlikA se samajhanA * cAhiesacitra anuyogadvAra sUtra-2 (60) Illustrated Anuyogadvar Sutra-2
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________________ dhAnyamAna pramANa asRti = 1 pala = 4 tolA = 0 05 sera = 46 64 grAma prasRti = 2 pala = 8 tolA = 010 sera = 93 28 grAma setikA = 4 pala = 16 tolA = 0.20 sera = 186 56 grAma kuDaba = 16 pala = 64 tolA = 0.80 sera = 746 24 grAma prasthaka = 64 pala = 256 tolA = 3.20 sera = 2 985 kilo ADhaka = 256 pala = 1,024 tolA = 12 80 sera = 11 94 kilo droNa (4 ADhaka) = 1,024 pala = 4,096 tolA = 51 20 sera = 47 76 kilo jaghanya kambha (60 ADhaka) = 15.360 pala = 61.440 tolA = 19.2 mana = 7.16 kviTala madhyama kumbha (80 ADhaka) = 20,480 pala = 81,920 tolA = 25.60 mana = 9.55 kviTala utkRSTa kumbha (100 ADhaka) = 25,600 pala - 1,02,400 tolA = 32 mana = 1.19 Tana bAha (800 ADhaka) = 2,04,800 pala = 8,19,200 tolA = 256 mana = 9.55 Tana rasamAnapramANa catuHSaSTikA = 4 pala = mANI kA causaThavA~ bhAga = 16 tolA = 0.20 sera = 186 56 grAma dvAtrizikA = 8 pala = mANI kA battIsavA~ bhAga = 32 tolA = 0.40 sera = 373.12 grAma SoDazikA = 16 pala = mANI kA solahavA~ bhAga = 64 tolA = 0 80 sera = 746 24 grAma aSTabhAgikA = 32 pala = mANI kA AThavA~ bhAga = 128 tolA = 1.60 sera = 1 49 kilogrAma caturbhAgakA = 64 pala = mANI kA cauthA bhAga = 256 tolA = 3.20 sera = 2.99 kilogrAma ardhamANI = 128 pala = mANI kA AdhA bhAga = 512 tolA = 6.40 sera = 5.98 kilogrAma mANI = 256 pala = 1,024 tolA = 12.80 sera = 11.94 kilogrAma 321. (Q.) What is the purpose of this Rasa maan pramana (volume measure of liquids)? (Ans.) This Rasa maan pramana (volume measure of liquids) is used to measure the quantity of liquids. With the help of this the quantity of liquids stored in the following was measuredVarak (small pitcher), Ghat (pitcher), Karak (hari or a pitcher with a long neck), Kikkiri (kalashi or urn), Driti (a large leather flask), Koradika (large trough) and Kundika (small trough or basin). This concludes the description of Rasa maan pramana (volume measure of liquids). This also concludes the description of Maan pramana (volume measure). pramANa-prakaraNa (61) The Discussion on Pramana
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________________ *************************************************************** * Elaboration-These two aphorisms describe liquid measures, their difference from food-grain measures and names of pots used to measure quantities of liquids. Abbhintar siha jutte (abhyantara shikha yukt)-This phrase defines the difference between food-grain measure and liquid measure. With the Dhaanya maan pramana (volume measure of food-grains) solids in granular form are measured and these have a crest at the top. When made into a heap while measuring, these solids have an upward pointing crest. But when the liquids are measured they are level at the top. This is defined here as inverted or inward crest. This also accounts for the liquid measures to be considered as one quarter more than the equivalent solid measures. The pots mentioned in context of Rasa maan pramana (volume measure of liquids) are those in popular use during that period in the state of Magadh These pots were made of clay, leather or metal. In brief these two measures and their modern equivalents are as follows DHAANYA MAAN PRAMANA (VOLUME MEASURE OF FOOD-GRAINS) Asriti = 1 Pal = 4 Tola = 0.05 Seers = 46.64 gms. Prasriti = 2 Pal = 8 Tola = 0.10 Seers = 93.28 gms. Setika = 4 Pal = 16 Tola = 0.20 Seers = 186.56 gms. Kudab = 16 Pal = 64 Tola = 0.80 Seers = 746.24 gms. Prasthak = 64 Pal = 256 Tola = 3 20 Seers = 2.985 kgs. Adhak = 256 Pal = 1,024 Tola = 12.80 Seers = 11.94 kgs. Dron (4 Adhak) = 1,024 Pal = 4,096 Tola = 51.20 Seers = 47.76 kgs. Mini-Kumbh (60 Adhak) = 15,360 Pal = 61,440 Tola = 19.2 Maunds = 7.16 quintals. Midi-Kumbh (80 Adhak) = 20,480 Pal = 81,920 Tola = 25.60 Maunds = 9.55 quintals. Maxi-Kumbh (100 Adhak) = 25,600 Pal = 1,02,400 Tola = 32 Maunds = 1.19 metric tonnes. Baha (800 Adhak) = 2,04,800 Pal = 8,19,200 Tola = 256 Maunds = 9.55 metric tonnes. RASA MAAN PRAMANA (VOLUME MEASURE OF LIQUIDS) Chatuhshashtika = 4 Pal = one sixty fourth part of a Mani = 16 Tola = 0.20 Seers - 186.56 gms. sacitra anuyogadvAra sUtra-2 ( 62 ) Illustrated Anuyogadvar Sutra-2
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________________ Dvatrinshika = 8 Pal = one thirty second part of a Mani = 32 Tola = 0.40 Seers = 373 12 gms. Shodashika = 16 Pal = one sixteenth part of a Mana = 64 Tola = 0.80 Seers = 746.24 gms. Ashtabhagika = 32 Pal = one eighth part of a Mant = 128 Tola = 1.60 Seers = 1.49 kgs. Chaturbhagika = 64 Pal = one fourth part of a Mani = 256 Tola = 3.20 Seers = 2.99 kgs. Ardhamani = 128 Pal = one half of a Mani = 512 Tola = 6.40 Seers = 5 98 kgs. One Mani = 256 Pal = 1,024 Tola = 12.80 Seers = 11.94 kgs. (kha) unmAnapramANa 322. se kiM taM ummANe ? ummANe jaNaM umminnijji| taM jahA-addhakariso kariso addhapalaM palaM addhatulA tulA addhabhAro bhaaro| do addhakarisA kariso, do karisA addhapalaM, do addhapalAiM palaM, paMcuttarapalasatiyA paMcapalasaiyA tulA, dasa tulAo addhabhAro, vIsaM tulAo bhaaro|| 322. (pra.) unmAnapramANa kyA hai ? (u.) jisakA unmAna kiyA jAtA hai arthAt jisake dvArA tolA jAtA hai, vaha tarAjU, meM kaoNTA Adi sAdhana unmAnapramANa hai| usake ATha bheda isa prakAra haiM-(1) ardhakarSa, 9 (2) karSa, (3) ardhapala, (4) pala, (5) ardhatulA, (6) tulA, (7) ardhabhAra, aura (8) bhaar| do ardhakarSoM kA eka karSa (1 tolA), do karSoM kA eka ardhapala, do ardhapaloM kA eka pala, eka sau pA~ca paloM kI eka tulA (5.25 sera), dasa tulA kA eka ardhabhAra (52.5 sera), bIsa tulA kA eka bhAra (105 sera yA 2 mana 25 sera lagabhaga) hotA hai| (B) UNMAAN PRAMANA 322. (Q.) What is this Unmaan pramana (weight measure) ? (Ans.) That which is used for weighing on a weighing scale is called Unmaan. The examples being-(1) Ardhakarsh, (2) Karsh, (3) Ardhapal, (4) Pal, (5) Ardhatula, (6) Tula, (7) Ardhabhar, and (8) Bhar. Two Ardhakarshas make one Karsh (1 Tola), two ME Karshas make one Ardhapal, two Ardhapals make one Pal, one pramANa-prakaraNa (63) The Discussion on Pramana
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________________ AIR KHAushka SODMODALODA The hundred and five Pals make one Tula (5.25 Seers), ten Tulas make sone Ardhabhar (52.5 Seers), twenty Tulas make one Bhar (105 Seers or 2 Maunds and 25 Seers). 323. eeNaM ummANapamANeNaM kiM payoyaNaM ? ___ eteNaM ummANapamANeNaM patta-agalu-tagara-coyaya-kuMkuma-khaMDa-gula macchaMDiyAdINaM davyANaM ummANapamANaNivvattilakkhaNaM bhvti| se taM ummaannpmaanne| ___ 323. (pra.) isa unmAnapramANa kA kyA prayojana hai ? (u.) isa unmAnapramANa se (1) patra (tejapatra Adi), (2) agara, (3) tagara (gaMdhadravya vizeSa), (4) coyaka-(coka auSadhi vizeSa), (5) kuMkuma, (6) khAMDa (zakkara), (7) gur3a, tathA (8) mizrI Adi dravyoM kA parimANa kiyA jAtA hai| yaha unmAnapramANa kA svarUpa hai| vivecana-zabda zAstra ke anusAra 'unmAna' kA artha hai-U~cAI kA maap| prastuta Agama meM 'unmAna' zabda kA prayoga tolane ke artha meM huA hai| isa sUtra meM unmAnapramANa kI Adya ikAI ardhakarSa haiM aura antima unmAna hai-bhaar| isa sUtra ke anusAra arddhabhAra meM eka hajAra pacAsa (1,050) pala hote haiN| caraka ke anusAra, 1,050 pala kA bhAra 65.62 sera ke barAbara hotA hai| Adhunika mAna ke anusAra eka sera meM 928 grAma vajana hotA hai| isa prakAra Adhunika mAna meM parivartita karane para caraka me batAye mAna ke anusAra arddhabhAra meM 65.62 sera = 60895 kilogrAma hotA hai| usa samaya pracalita mAgadha mAna ke anusAra arddhabhAra me 52.5 sera = 48.720 kilogrAma hotA hai| (AcArya mahAprajJa kRta vivecana, pRSTha 234) ___prAcIna mApa kI jAnakArI ke lie dekhe-Agama samiti dvArA prakAzita anuyogadvAra, pR. 233236 / 323. (Q.) What is the purpose of this Unmaan pramana (weight measure)? ___ (Ans.) This Unmaan pramana (weight measure) is used to measure the quantity of things like (1) Leaves (like leaves of Indian Cassia lignia or Cinnamomum tamala Nees), (2) Agar (Aquillaria agallocha; a herb used as incense), (3) Tagar (Valeriana jatamansi; a fragrant herb), (4) Choyak (a medicinal herb), (5) Kumkum (saffron; also vermilion), (6) Sugar, (7) Jaggery, and (8) Mishri (large crystals of refined sugar) etc. This concludes the description of Unmaan pramana (weight measure). Seks.ske.sleake aka skes wis.sikasikes skeskeske.sekes sksikes wishes ke. sesake.ske.ske.ka.sekskese.ske.ske.sakse.skelian sacitra anuyogadvAra sUtra-2 (64) Illustrated Anuyogadvar Sutra- OS
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________________ - agar mAnya mApane ke sAdhana rasa mApane ke sAdhana MAAAAAA HUSA --- mani MASTERBAR tolane ke sAdhana (unmAna pramANa) / AIRS 11 kare U DOva mArava 1 ) , 10ki 20 ki RST 50ki / .. .............. Me pratimAna pramANa e AMVOGI - TATOK.
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________________ citra paricaya 4 Illustration No. 4 mAna- pramANa ke vividha bheda mAna- pramANa ke do bheda hai - ( 1 ) dhAnyamAna, aura (2) rasamAna / dhAnya mApane ke sAdhana, asRti - prasRti Adi tathA rasa mApane ke sAdhano kA varNana sUtra 317 se 322, pRSTha 55 se 64 taka kiyA gayA hai| dhAnya mApane ke sAdhana dhAnyamAna eva rasa mApane ke sAdhana rasamAna / taulane ke sAdhana unmAna, gaNanA ke sAdhana gaNima tathA suvarNa Adi mUlyavAna vastue~ taulane ke sAdhana pratimAna kahe jAte hai / prAcInakAla me pracalita mAna - pramANo ke citroM kI kalpanA AcArya yazodeva sUri jI sampAdita 'saMgrahaNI ratna' ke pariziSTa citra 68-69 ke anusAra hai| - sUtra 317322, pRSTha 55-64 VARIOUS KINDS OF VOLUME MEASURE Volume measure is of two kinds-(1) Volume measure of food-grains, and (2) Volume measure of liquids The details of means of measuring volume of grains and liquids, such as asruti (handful), have been given in aphorisms 317 to 322 ( pp. 55-64). The means of measuring volume of grains are called Dhaanyamaan and those used for liquids are called Rasamaan Means of weighing are called Unmaan, those of counting are Ganim and those of weighing precious things are Pratimaan. These illustrations of ancient means of measurement have been conceived on the basis of illustrations included in the book 'Sangrahani Ratna' by Acharya Yashodev Suri ji (illustrations 68-69 in appendix ). -Aphorisms 317-322, pp 55-64
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________________ Elaboration-Literally 'unmaan' means measure of height But in this Agam it is used as measure of weight In this aphorism the first unit of weight is Ardhakarsh and the last one is Bhar. As mentioned here Ardhabhar is of 1,050 Pals or 5250 Seers. According to Charak, 1,050 Pals are equivalent to 65.62 Seers. Converting these into modern units we get 52.50 Seers = 48720 kgs according to the ancient Magadh measure and 6562 Seers = 60.895 kgs according to Charak (Anuogdarum by Acharya Mahaprajna, p. 234). For more details about ancient measures refer to Tika of Anuyogadvar Sutra by Shri Jnana Muni, part II, p. 233-236. (ga) avamAnapramANa 324. se kiM taM omANe ? omANe jaNNaM omiNijjati / taM jahA - hattheNa vA daMDeNa vA dhaNueNa vA jugeNa vA liyA vA akkheNa vA musaleNa vA / 324. (pra.) avamAnapramANa kyA hai ? (u.) jisake dvArA avamAna - ( lambAI, caur3AI aura paridhi kA nApa ) kiyA jAtA hai, use avamAnapramANa kahate haiN| jaise- hAtha, daMDa, dhanuSa, yuga, nAlikA, akSa athavA mUsala / daDa, dhanuSa, yuga, nAlikA, akSa aura mUsala yaha cAra hAtha ke hote haiN| dasa nAlikA eka rajju hotI hai| ye sabhI avamAna kahalAte haiM // 1 // daMDaM dhaNU jugaM gAliyA ya akkha musalaM ca cauhatthaM / dasanAliyaM ca rajjuM viyANa omANasaNNA // 1 // vatthummi hatthamijjaM khitte daMDaM dhaNuM ca paMthamma / khAyaM ca nAliyAe viyANa omANasaNNA // 2 // vAstu - ( ghara kI bhUmi ko) hAtha dvArA, kSetra - kheta ko daMDa dvArA mApA jAtA hai| mArga ko dhanuSa dvArA aura khAI - kuA, gaDDhA Adi ko nAlikA dvArA nApA jAtA hai| ina sabakI 'avamAna' saMjJA hai // 2 // vivecana - hAthatha- kohanI se madhyamA ke Age taka kA nApa jo ausatana 24 agula ke barAbara hotA hai / daNDa-cAra hAtha ke nApa kA lakaDI kA TukaDA / pramANa- prakaraNa (65) For Private Personal Use Only The Discussion on Pramana
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________________ dhanuSa-cAra hAtha lambA dhnuss| yuga-cAra hAtha lambA belagADI kA juaa| nAlikA-cAra hAtha ke nApa kA baoNsa kA ttukddaa| akSa-cAra hAtha lambI bailagADI kI dhurii| mUsala-cAra hAtha lambA mUsala (dhAna kUTane kA dhnkuttttaa)| rajju-40 hAtha lambI DorI yA rssii| (C) AVAMAAN PRAMANA 324. (Q.) What is this Avamaan pramana (linear measure) ? (Ans.) That which is used to measure linear dimension (length, breadth and circumference) is called Avamaan pramana (linear measure). The examples being-Haath, Dand, Dhanush, Yug, Nalika, Aksh and Musal. ____Dand, Dhanush, Yug, Nalika, Aksh and Musal are equal to four Haath. Ten Nalikas make a Rajju. All these are called Avamaan. (1) A plot of land meant for a house is measured in Haath, farm land in Dand, path in Dhanush and ditch or well is measured in Nalika. (2) Elaboration-Haath (cubit)-length of the human forearm from elbow to the tip of the middle finger; on an average it is equal to 24 angul or breadth of a human finger Dand (stick)--a stick cut to the length of four cubits. Dhanush (bow)--a bow of standard length of four cubits. Yug (yoke)--a bullock-cart yoke of standard length of four cubits. Nalika (tube)--a piece of bamboo cut to the length of four cubits. Aksh (axle)-a bullock-cart axle of standard length of four cubits. Musal (pestle or mace)-a pestle of standard length of four cubits Raiju (string or rope)--a rope or string cut to a standard length of 40 cubits 325. eteNaM omANappamANeNaM kiM paoyaNaM ? eteNaM omANappamANeNaM khAya-ciya-karagacita-kaDa-paDa-bhittiparikkhevasaMsiyANaM davvANaM omANappamANanivvattilakkhaNaM bhvti| se taM omaanne| * sacitra anuyogadvAra sUtra-2 (66) Illustrated Anuyogadvar Sutra-2
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________________ 325. (pra.) isa avamAnapramANa kA kyA prayojana hai ? (u.) isa avamAnapramANa se khAta-khode hue, cita-cine hue, banAe hue, karIta se kATe hue tathA kaTa-caTAI, paTa-vastra, bhitti-dIvAla, paridhi-dIvAla kA gherA athavA khAI Adi se sambandhita dravyoM kI lambAI, cauDAI, gaharAI aura U~cAI kA pramANa jAnA jAtA hai| ___ 325. (Q.) What is the purpose of this Avamaan pramana (linear measure)? (Ans.) This Avamaan pramana (linear measure) is used to measure the length, width, depth and height of things like dug up places, masonry work or constructed places, sawn boards, woven mats, cloth, wall and round constructions like parapet walls and moats. This concludes the description of Avamaan pramana (linear measure). (gha) gaNimapramANa 326. se kiM taM gaNime ? gaNime jaNNaM gnnijjti| taM jahA-ekko dasagaM sataM sahassaM dasasahassAiM satasahassaM dasasata-sahassAI koddii| 326. (pra.) gaNimapramANa kyA hai? (u.) jo ginA jAtA hai athavA jisake dvArA gaNanA kI jAtI hai, use gaNimapramANa kahate haiN| jaise-eka, dasa, sau, hajAra, dasa hajAra, lAkha, dasa lAkha, karoDa ityaadi| (D) GANIM PRAMANA 326. (Q.) What is this Ganum pramana (numerical measure)? (Ans.) That which is counted or that which is used for counting is called Ganim pramana (numerical measure). The examples being-one, ten, hundred, thousand, ten thousand, lakh (hundred thousand), ten lakh (a million), crore (ten million) etc. 327. eteNaM gaNimappamANeNaM kiM paoyaNaM ? mit * * pramANa-prakaraNa (67) The Discussion on Pramana *
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________________ eteNaM gaNimappamANeNaM bhitaga- bhitti- bhatta-veyaNa - Aya - vyayanivvisaMsiyANaM davvANaM gaNimappamANanivvittilakkhaNaM bhavati / se taM gaNime / 327. ( pra . ) gaNimapramANa kA kyA prayojana hai ? (u.) isa gaNimapramANa se bhRtya - naukara, karmacArI Adi kI bhitti - vRtti, bhakta - bhojana, vetana ke Aya-vyaya se sambandhita (vyApAra meM hAni-lAbha Adi kA hisAba ) dravyoM kI ginatI kA pramANa jAnA jAtA hai| yaha gaNimapramANa hai| 327. (Q.) What is the purpose of this Ganum pramana (numerical measure ) ? (Ans.) This Ganim pramana (numerical measure) is used to count things like-coinage or currency related to salary and wages and food for servants and employees, income and expenditure (in business) etc. This concludes the description of Ganim pramana (numerical measure). (ca) pratimAnapramANa 328. se kiM taM paDimANe ? paDimANe jaNNaM paDimiNijjai / taM jahA- guMjA kAgaNI nimphAvo kammamAsao maMDalao suvaNo / paMca guMjAo kammamAsao, cattAri kAgaNIo kammamAsao / tiNNi niSphAvA kammamAsao, evaM caukko kammamAsao / bArasa kammamAsayA maMDalao, evaM aDayAlIsA ( kAgaNIe ) maMDalao / solasa kammamAsayA suvaNNo, evaM causaTThIe ( kAgaNIe) suvaNNo / 328. ( pra . ) pratimAnapramANa kyA hai ? ( u . ) jisase pratimAna (svarNa Adi kA tola) kiyA jAtA hai, use pratimAna kahate haiN| jaise - (1) guMjA - (ciramI) - rattI, (2) kAkaNI, (3) niSpAva (baDI ur3ada yA rAjamAsa), (4) karmamASaka, (5) maMDalaka, aura (6) suvarNa / pA~ca guMjAoM - rattiyoM kA, cAra kAkaNiyoM kA athavA tIna niSpAva kA eka karmamASaka hotA hai| isa prakAra cAra kAkaNI kA eka karmamASaka hotA hai| bAraha karmamASakoM kA sacitra anuyogadvAra sUtra - 2 (68) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ eka maMDalaka hotA hai| solaha karmamASaka arthAt cauMsaTha kAkaNiyoM kA eka svarNa (mohara) hotA hai| vivecana-Adhunika ikAiyo me inakA mAna lagabhaga nimna prakAra hai(1) guMjA (ciramI yA rattI) = 0.12 grAma = 0 6 kaireTa (2) kAkaNI = 0.15 grAma = 0.75 kaireTa (3) niSyAva = 0 20 grAma = 1 kaireTa (4) karmamASaka = 0.60 grAma = 3 kaireTa (5) maNDalaka = 7.20 grAma = 36 kaireTa (6) suvarNa = 9 60 grAma = 48 kaireTa (E) PRATIMAAN PRAMANA 328. (Q.) What is this Pratimaan pramana (precision weight measure)? (Ans.) That which is used to measure precious things (like gold) is called Pratimaan pramana (precision weight measure). The examples being--(1) Gunja (chirmi or ratti; seed of a shrub Abru precatorius), (2) Kakani, (3) Nushpava (a specific pulse called Rajmash), (4) Karmamashak, (5) Mandalak, and (6) Suvarna etc. Five gunjas or four kakanis or three nishpavas make one karmamashak. Thus one karmamashak is made up of four kakanis. Twelve karmamashaks make one mandalak. Sixteen karmamashaks make one suvarna (gold coin). Elaboration-Approximate equivalents of these weights in modern unitsare (1) Gunja (chirmi or ratti) = 0 12 gms. = 0 6 carats (2) Kakani = 0 15 gms. = 0 75 carats (3) Nushpava = 0 20 gms. = 1 carat (4) Karmamashak = 0.60 gms. = 3 carats (5) Mandalak = 7.20 gms. = 36 carats (6) Suvarna = 960 gms. = 48 carats 329. eteNaM paDimANappamANeNaM kiM paoyaNaM ? arkesisekesaksesakse.sssssskesidesaksesaksse kesale ke sie.slesalese ke se sessis kaisalie.ake se sessirial pramANa-prakaraNa (69) The Discussion on Pramana
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________________ eteNaM paDimANappamANeNaM suvaNNa-rajata - maNi- mottiya - saMkha - silappavAlAdINaM davvANaM paDimANappamANanivyattilakkhaNaM bhavati / se taM paDimANe / se taM vibhAganiSphaNNe / setaM davvapamANae / 329. (pra.) isa pratimAnapramANa kA kyA prayojana hai ? ( u ) isa pratimAnapramANa ke dvArA suvarNa, rajata (caoNdI), maNi, motI, zaMkha, zilA, pravAla ( mU~gA ) Adi dravyoM kA parimANa jAnA jAtA hai| ise hI pratimAnapramANa kahate haiM / yahI vibhAganiSpannapramANa aura dravyapramANa hai| 329. (Q.) What is the purpose of this Pratimaan pramana (precision weight measure ) ? (Ans.) This Pratimaan pramana (precision weight measure) is used to weigh things like-- gold, silver, gems, pearls, conch-shells, rough gems, coral etc. This concludes the description of Pratimaan pramana (precision weight measure). This concludes the description of Vibhag nishpanna dravya pramana (fragmentary standard of physical measurement). This also concludes the description of Dravya pramana (standard of physical measurement). (kha) kSetrapramANa 330. se kiM taM khettappamANe ? khettappamA duvi paNNatte / taM jahA - 1. padesanipphaNNe ya, 2. vibhAgaNiSphaNNe y| 330. (pra.) kSetrapramANa kyA hai ? (u.) kSetrapramANa (bhUmi, AkAza Adi kI nApa ) do prakAra kA hai - ( 1 ) pradezaniSpanna, aura (2) vibhAganiSpanna / (B) KSHETRA PRAMANA 330. (Q.) What is this Kshetra pramana (standard of measurement of area)? (Ans.) Kshetra pramana (standard of measurement of area of land, sky etc.) is of two kinds - ( 1 ) Pradesh nishpanna (space-point related), and (2) Vibhag nishpanna ( fragmentary). sacitra anuyogadvAra sUtra - 2 ( 70 ) Illustrated Anuyogadvar Sutra-2
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________________ (1) pradezaniSpannakSetrapramANa 331. se kiM taM padesaNipphaNNe ? / padesaNiphaNNe egapadesogADhe dupadesogADhe jAva saMkhejjapadesogADhe asNkhijjpdesogaaddhe| se taM pesnnipphnnnne| ___331. (pra.) pradezaniSpannakSetrapramANa kyA hai ? (u.) eka pradezAvagADha, do pradezAvagADha yAvat saMkhyAta pradezAvagAr3ha, asaMkhyAta prdeshaavgaaddh'| yaha pradezaniSpannakSetrapramANa haiN| vivecana-jainadarzana ke anusAra AkAza asakhyAta pradezo vAlA hai, parantu AkAza ke ye pradeza kabhI eka dUsare se alaga nahIM hote, paraspara mile hue hai| phira bhI kalpanA karake skandha, deza, pradeza ke rUpa me inakA vibhAga kiyA jAtA hai| AkAza ke eka pradeza kA sparza karane vAlA yA AkAza ke eka pradeza para Azrita rahane vAlA jo pudgala hai, vaha eka pradezAvagADha kahA jAtA hai| isI prakAra do pradezo ko sparza karane vAlA do pradezAvagADha yAvat asakhyAta pradezAvagADha samajhanA caahie| lokAkAza asakhyAta pradezo vAlA hai| (1) PRADESH NISHPANNA KSHETRA PRAMANA 331. (Q.) What is this Pradesh nishpanna kshetra pramana (space-point related standard of measurement of area)? (Ans.) The (examples of) Pradesh nishpanna kshetra pramana (space-point related standard of measurement of area) are as follows--A body occupying one space-point, two space-points (and so on...), ten space-points, countable space-points and uncountable space-points. This concludes the description of Pradesh nishpanna kshetra pramana (space-point related standard of measurement of area). Elaboration-According to Jain metaphysics space has uncountable space-points which are joined together and inseparable. However, for convenience imaginary divisions like aggregate, part thereof, and spacepoint have been made. The particle of matter touching or occupying one space-point is called one pradeshavagadh In the same way matters occupying two space-points and so on is called two pradeshavagadh etc. The Lokakash (occupied space) has uncountable space-points pramANa-prakaraNa (71) The D.scussion on Pramana
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________________ (2) vibhAganiSpannakSetrapramANa 332. se kiM taM vibhAgaNiphaNNe ? vibhAgaNiphaNNe aMgula vihatthi rayaNI kucchI dhaNu gAiyaM ca boddhavyaM / joyaNaseDhI payaraM logamaloge vi ya thev||1|| 332. (pra.) vibhAganiSpannakSetrapramANa kyA hai ? (u.) aMgula, vitasti (beMta, bAlizta, bittA), rani-(muMDa hAtha, baeNdhI muTThI kA hAtha), kukSi-(do hAtha nApa), dhanuSa-(cAra hAtha pramANa), gAU-(gavyUta do kosa pramANa), yojana (cAra kosa), zreNi-(asaMkhya koTAkoTi yojana), pratara-(zreNi se zreNi ko guNA karane para * jo kSetra AtA hai vaha pratara), loka aura aloka ko vibhAganiSpannakSetrapramANa kahA hai // 1 // vivecana-pradezaniSpannatA aura vibhAganiSpannatA meM mukhya antara yaha hai ki pradezaniSpannatA meM kSetra apane hI pradezo dvArA jAnA jAtA hai, ve usase alaga nahIM hote, lekina vibhAganiSpannatA me usI kSetra 2 ko bAhya sAdhano, jaise-agula, vitasti Adi se jAnA jA sakatA hai| vibhAganiSpanna kI Adya ikAI * agula hai| (2) VIBHAG NISHPANNA KSHETRA PRAMANA 332. (Q.) What is this Vibhag nishpanna kshetra pramana (fragmentary standard of measurement of area)? (Ans.) The (examples of) Vibhag nishpanna kshetra pramana (fragmentary standard of measurement of area) are as followsAngul (breadth of a human finger), Vitasti (balisht or bittabhar or the distance between tip of thumb and tip of little finger when fully stretched, it is approximately 12 anguls), Ratni (cubit or length of an arm with closed fist), Kukshu (two cubits), Dhanush (four cubits), Gau (two kosa or four miles), Yojan (four kosa or eight miles), Shreni (innumerable kota-koti yojans, kota-koti being ten million multiplied by ten million), Pratar (shreni multiplied by shreni), Loka (occupied space) and Aloka (unoccupied space or the space beyond). (1) Elaboration--The basic difference between Pradesh nishpanna (space-point related) and Vibhag nishpanna (fragmentary) is that in the sacitra anuyogadvAra sUtra-2 (72) Illustrated Anuyogadvar Sutra-2 ROPPIGODYGOOM Day R ETCOMEDEPOIGROVERBMHORVARVAOAVAT y ear KT
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________________ former the area is measured in its own fractions (pradesh) only, whereas in the latter it is measured in fragmentary units through outside means, such as angul, vitasti etc The first or the smallest unit of Vibhag nishpanna kshetra pramana (fragmentary standard of measurement of area) is angul (breadth of a human finger) aMgula kA svarUpa 333. se kiM taM aMgule ? aMgule tivihe pnnnntte| taM jahA- 1. AyaMgule, 2. ussehaMgule, 3. pmaannNgule| 333. (pra.) aMgula kyA hai ? (u.) aMgula tIna prakAra kA hai-(1) AtmAMgula, (2) utsedhAMgula, aura (3) prmaannaaNgul| ANGUL 333. (Q.) What is this Angul (breadth of a human finger) ? (Ans.) Angul (breadth of a human finger) is of three kinds(1) Atmangul, (2) Utsedhangul, and (3) Pramanangul. (1) AtmAMgula 334. se kiM taM AyaMgule ? ___ AyaMgule je NaM jayA maNussA bhvNti| tesi NaM tayA appaNo aMguleNaM duvAlasa aMgulAI muhaM, navamuhAI purise pamANajutte bhavati, doNie purise mANajutte bhavati, addhabhAraM tulamANe purise ummANajutte bhvti| mANummANa-pamANe juttA lakkhaNa-vaMjaNa-guNehiM uvveyaa| uttamakulappasUyA uttamapurisA munneyvvaa||1|| hoMti puNa ahiyapurisA asataM aMgulANa uviddhaa| chaNNaui ahamapurisA cauruttarA majjhimillA u||2|| hINA vA ahiyA vA je khalu sr-stt-saarprihiinnaa| te uttamapurisANaM avasA pesttnnmuveti||3|| 334. (pra.) AtmAgula kise kahate haiM ? pramANa-prakaraNa (73) The Discussion on Pramana
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________________ (u.) jisa kAla me jo manuSya hote haiM (usa kAla kI apekSA) unake apane aMgula ko AtmAgula kahate haiN| unake apane agula se bAraha agula kA eka mukha hotA hai| nau mukha jitanA (arthAt eka sau ATha AtmAgula kI U~cAI vAlA) puruSa pramANayukta hotA hai| droNika puruSa mAnayukta hotA hai aura ardhabhAra jitane tola vAlA puruSa unmAnayukta hotA hai| kx ____ jo puruSa mAna, unmAna aura pramANa se sampanna hote haiM tathA sAtha hI (zaMkha Adi) zArIrika zubha lakSaNo (tila, masA Adi), vyajano se aura (udAratA, karuNA Adi) sadguNoM se yukta hote haiM tathA ugra, bhoga Adi uttama kuloM me utpanna hone vAle puruSo ko uttama puruSa kahA jAtA hai||1|| ___ ye uttama puruSa apane aMgula se eka sau ATha (108) aMgula U~ce hote haiN| adhama puruSa chiyAnavai (96) aMgula aura madhyama puruSa kI U~cAI eka sau cAra (104) aMgula kI hotI hai // 2 // jo vyakti svara, satva, sAra se hIna hote hai, ve ukta pramANa se hIna hoM yA adhika, ve uttama puruSoM ke adhIna rahakara unakI sevA karate haiM // 3 // (1) ATMANGUL 334. (Q.) What is this Atmangul? (Ans.) The breadth of the finger of man belonging to a particular epoch (this statement is about the average ideal standard man of the specific epoch; this is variable with respect to epoch) is called atmangul (own finger) (Now the ideal standard is described) He has a face that has a length equal to the breadth of his own twelve fingers. A person having a height equal to nine times the length of his face is the ideal standard man (in context of linear measure). A draunik man (a man who displaces the volume of water equal to one dron) is the ideal standard man (in context of volume). A man weighing ardhabhar is the ideal standard man (in context of weight). The individuals who are born in high class families or clans, are endowed with the aforesaid ideal-maan, unmaan and pramana (ideal standard measurements including those of volume and weight) as also with auspicious lakshans (signs like conch-shell), ct Ck ANS. sacitra anuyogadvAra sUtra-2 (74) Illustrated Anuyogadvar Sutra-2
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________________ * vyanjans (marks like mole) and virtues (like generosity and a compassion) are called uttam purush or excellent ones (1) These excellent ones have a height of one hundred and eight anguls The inferior ones measure ninety six anguls and the mediocre ones one hundred and four anguls. (2) Irrespective of measuring higher or lower than the said standards, those who are devoid of good voice, substance and worth remain subservient to and serve the excellent ones. (3) 335. eteNaM aMgulapamANeNaM cha aMgulAI pAdo, do pAyA vihatthI, do vihatthIo rayaNI, do rayaNIo kucchI, do kucchIo daMDa dhaNU juge nAliyA akkha-musale, do dhaNusahassAI gAuyaM, cattAri gAuyAiM joynnN| 335. isa AtmAgula se chaha aMgula kA eka pAda (paoNva kA agra bhAga) hotA hai| do * pAda kI eka vitasti, do vitasti kI eka ratni (hAtha) aura do rani kI eka kukSi, do kukSi kA eka daNDa yA dhanuSa yA yuga yA nAlikA yA akSa yA mUsala jAnanA caahie| do * hajAra dhanuSa kA eka gavyUta (eka kosa) aura cAra gavyUta kA eka yojana hotA hai| vivecana-sUtra 334 me puruSo ke do vargIkaraNa batAye hai__ pahalA-(1) pramANayukta, (2) mAnayukta, tathA (3) unmaanyukt| dUsarA-(1) uttama puruSa, (2) madhyama puruSa, tathA (3) adhama puruss| (1) apane agula se 12 agula kA mukha hotA hai aura 9 mukha jitanA arthAt 108 agula vAlA puruSa pramANa puruSa hotA hai| (2) drauNika puruSa-pAnI se bharI huI eka baDI kuDikA ko droNI kahate hai| usa kuDikA me baiThAne " para droNa (4 ADhaka) jitanA pAnI chalakakara bAhara nikala jAye athavA utanI khAlI droNa me praveza karane para vaha bhara jAye use droNika puruSa kahA jAtA hai| droNika puruSa mAnayukta kahalAtA hai| (3) unmAnayukta-tarAjU se tolane para jisa puruSa kA vajana ardha bhAra yAnI 52 5 sera yA 4883 * kilogrAma hotA hai, vaha unmAnayukta kahalAtA hai| ___uttama puruSa kI U~cAI 108 agula, madhyama puruSa kI 104 agula tathA adhama puruSa kI 96 agula mAnI gaI hai| jisake zarIra me zakha, svastika Adi zubha lakSaNa, tila, maSa Adi cinha vyajana hote hai, jisakA zarIra satva, bala, oja, dRDhatA Adi se yukta tathA jisakA svara gambhIratA Adi guNo se yukta, udAratA, karuNA Adi sadguNo se yukta tathA jinakA janma ucca kulo me hotA hai, ve uttama puruSa kahalAte hai| pramANa-prakaraNa (75) The Discussion on Pramana
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________________ uparyukta pramANa ke anusAra 108 agula kI U~cAI = 6 phiTa 9 ica, 104 agula = 6 phiTa 6 ica tathA 96 agula = 6 phiTa hotI hai| ___ vartamAna me AtmAgula se 100 agula kI U~cAI = 6 phiTa 3 ica (zreSTha), 92 aMgula = 5 phiTa 9 ica (madhyama) tathA 84 agula = 5 phiTa 3 ica (nimna) mAnI jAtI hai| puruSa ke vyaktitva ko prabhAvazAlI aura netRtva sampanna banAne me zarIra kI sundaratA, vANI kA oja, zArIrika vajana, kada Adi sahAyaka mAne gaye hai| 335. By this standard angul-six anguls make one paad (foot), two paads make one vitasti, two vitastis make one ratni, two ratnis moto make one kukshi and two kukshis make one dand or dhanush or yug or nalika or aksha or musal. Two thousand dhanush make one gavyut (one kosa or two miles) and four gavyuts make a yojan (eight miles). Elaboration--In aphorism 334 are mentioned two classifications of ** men og First-Having (1) pramana, (2) maan, and (3) unmaan. Second-(1) excellent, (2) mediocre, and (3) inferior. (1) The pramana (ideal standard) man has a face 9 anguls long and height 12 times the length of the face or 108 anguls (2) Draunik purush-A large tub is called droni When it is filled to the brim with water and a man sits in it and completely submerges, then if the volume of water he displaces measures one dron (4 adhaks) he is called a dronik man. This dronik man is the one endowed with ideal standard maan (3) Unman purush-When weighed on a balance if a man weighs Ardhabhar (52 5 Seers or 48.83 kgs.) he is supposed to be endowed with standard unmaan In height the excellent ones measure 108 anguls, the mediocre ones 104 anguls and the inferior ones 96 anguls. The uttam purush or excellent ones are endowed with auspicious signs including conch-shell and Swastika, marks like moles and other birth-marks, a body that is strong, radiant and firm; a voice that is deep and resonant, virtues like generosity and compassion; and are born in high class families or clans. * sacitra anuyogadvAra sUtra-2 ( 76 ) Illustrated Anuyogadvar Sutra-2
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________________ The modern equivalent of the said standards of that period are--108 angul = 6 ft 9 inches; 104 angul = 6 ft 6 inches and 96 angul = 6 ft In modern times similar standards are * 100 angul = 6 ft 3 inches, 92 angul = 5 ft. 9 inches and 84 angul = 5 ft 3 inches. The beau appearance of the body, power of speech, weight and height of the body are said to be the qualities that give an impressive and dominating personality to a man. AtmAMgula kA prayojana ____336. eeNaM AyaMgulappamANeNaM kiM paoyaNaM ? __eeNaM AyaMgulappamANe NaM je NaM jayA maNussA bhavaMti tesi NaM tayA appaNo aMguleNaM agaDa-talAga-daha-nadI-vAvI-pukkhariNi-dIhiyA-guMjAliyAo sarA sarapaMtiyAo sarasarapaMtiyAo bilapaMtiyAo ArAmujANa-kANaNa-vaNa-vaNasaMDa-vaNarAIo, devakula-sabhA-pavA-thUbha-khAiya-parihAo, pAgAra-aTTAlaga-cariya-dAragopura-toraNa-pAsAda-ghara-saraNa-leNa-AvaNa-siMghADaga-tiya-caukka-caccaracaumuha-mahApaha-paha, sagaDa-raha-jANa-jugga-gilli-thilli-sIya-saMdamANiyalohI-lohakaDAha-kaDucchu ya-AsaNa-sataNa-khaMbha-bhaMDa-mattovagaraNamAdINi ajjakAligAiM ca joyaNAI mvijjNti| 336. (pra.) isa AtmAgulapramANa kA kyA prayojana hai ? (u.) isa AtmAMgulapramANa se-avaTa (kuA), taDAga (tAlAba), draha (jalAzaya), nadI, vApI (catuSkoNa vAlI bAvaDI), puSkariNI (kamalayukta jalAzaya), dIpikA (lambI-cauDI bAvaDI), gujAlikA (vakrAkAra bAvaDI), sara (apane Apa banA jalAzaya-jhIla), sarapaMkti (paMkti rUpa me sthita jalAzaya), sarasarapaMkti (nAliyoM dvArA sambandhita jalAzayoM kI pakti), bilapaMkti (choTe mukha vAle kUpoM kI paMkti-kuMDiyA~), ArAma (bagIcA), udyAna (aneka prakAra ke puSpo-phaloM vAle vRkSoM se yukta bAga), kAnana (aneka vRkSoM se yukta nagara kA nikaTavartI pradeza), vana (jisame eka hI jAti ke vRkSa hoM), vanakhaNDa (jisameM aneka jAti ke uttama vRkSa hoM), vanarAji (jisame eka yA aneka jAti ke vRkSoM kI zreNiyA~ hoM), devakula (yakSAyatana mandira Adi), sabhA, prapA (pyAU), stUpa (smRti meM banAyA huA stambha), khAtikA (khAI), parikhA (nIce saeNkaDI aura Upara vistIrNa khAI), prAkAra (parakoTA), aTTAlaka (parakoTe para banA burja-aTArI), carikA (khAI aura prAkAra ke bIca * * * pramANa-prakaraNa (77) The Discussion on Pramana
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________________ banA ATha hAtha cauDA mArga), dvAra, gopura (nagara me praveza karane kA mukhya dvAra), toraNa, prAsAda (rAjabhavana), ghara (sAmAnya jano ke nivAsa-sthAna), zaraNa (ghAsa-phUsa se banI OM jhopaDI), layana (parvata meM banAyA gayA nivAsa-guphA), ApaNa (hATa-dukAna), zRgATaka (sighADe ke AkAra kA trikoNa mArga), trika (tirAhA), catuSka (caurAhA), catvara (caugAna, cauka, maidAna), caturmukha (cAra dvAra vAlA devAlaya Adi), mahApatha (rAjamArga), patha (galiyA~), zakaTa (bailagADI), ratha, yAna (sAdhAraNa gADI), yugya (DolI-pAlakhI), gilli (hAthI para rakhane kA haudA athavA do vyaktiyo dvArA uThAI jAne vAlI pAlakhI), thilli (do ghoDo kI bagghI, bahalI), zivikA (pAlakhI), syadamAnikA (ikkA yA puruSa pramANa lambAI vAlI zivikA), lohI (lohe kI choTI kaDAhI, tavA), lohakaTAha (lohe kI bar3I kaDAhI-kar3AhA), kaDachI (camacA), Asana (baiThane ke pATa Adi), zayana (zayyA), stambha, OM bhAMDa (miTTI ke pAtra Adi), amatra (kaoNse ke bartana) Adi gRhopayogI bartana, upakara Adi 9 vastuo eva yojana Adi kA mApa kiyA jAtA hai| vivecana- 'ajjakAligAi' (adya kAlika) zabda se yaha sUcita kiyA hai ki jisa kAla me jitanI U~cAI, cauDAI vAle manuSya ho, unakI apekSA hI AtmAgula kA pramANa nirdhArita hotA hai isalie yaha " anizcita (anavasthita) hai| aura AtmAgula se hI yojana Adi nApe jAte hai| PURPOSE OF ATMANGUL 336. (Q.) What is the purpose of this Atmangul pramana " (standard of the breadth of own finger) ? (Ans.) This Atmangul pramana (standard of the breadth of own Hoofinger) of the men of the epoch under reference is used to measure * the dimensions of the following-avat (well), tadag (pond), draha (lake), river, vapi (bavadi or rectangular reservoir), pushkarini 9 (lake or pond with lotuses), dighika (large lake), gunjalika (zig-zag lake), sar (natural lake), sar-pankti (row of lakes), sar-sar-pankti (row of lakes connected by canals), bil-pankti (row of narrow wells * or water-pits), aram (pleasure garden), udyan (parks with a variety of flowering plants and fruit trees), kanan (jungle near a town), van (forest with single species of trees), van-khand (forest with a variety of good quality trees), van-raj (forest with rows upon rows of trees of same or different kinds), devakul (temples), sabha (assembly hall), prapa (water-hut), stupa (a memorial pillar or mound), khatika (trench or gully), parikha (a moat or trench with narrow sacitra anuyogadvAra sUtra-2 (78) Ilustrated Anuyogadvar Sutra-2
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________________ / / ISR m bhavana - . .. . ...MUSAL - 1.51 MORE bailagAnI CEO: Jam - narakagAta NPURaias Ter ka In ,
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________________ citra paricaya 7 Illustration No. 7 AtmAMgula kA prayojana AtmAMgula-jisa kAla me jo manuSya hote hai unakA apanA agula AtmAgula kahA jAtA hai| (sUtra 334) isa AtmAgula se bhavana, sarovara, kuoN, ApaNa (hATa), udyAna, parakoTe, gopura (nagara dvAra), bailagADI, ratha Adi nirmita vastuo kA nApa kiyA jAtA hai| -sUtra 336, pRSTha 78 utsedhAMgula-agula ke bIca ATha yava ke nApa se ATha yavamadhya kA eka utsedhAgula hotA hai| utsedhAgula se naraka, tiryaca, manuSya eva devagati vAle jIvo ke zarIro kI avagAhanA nApI jAtI hai| -sUtra 345-346, pRSTha 94 THE USE OF ATMANGUL Atmangul (Own Finger)-It is the breadth of a finger of the men of the epoch under reference (aphorism 334) It is used to measure the dimensions of things like-buildings, ponds, wells, markets, gardens, parapet walls, city gates, bullock-carts, chariots etc -Aphorism 336, p 78 Utsedhangul-Eight yavamadhyas make one utsedhangul This unit is used to measure the space occupied by beings like infernal-beings, animals, humanbeings and divine-beings --Aphorusms 345-346, p 94
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________________ bottom and wide top), prakar (parapet wall), attalak (bastion on a rampart), charika (an eight cubit wide pathway between moat and rampart), dvar (door), gopur (main gate of entrance into a town), toran (arch), prasad (palace), ghar (house), sharan (thatched hut), layan (a dugout or cave on a hill), apan (shop or marketplace), shringatak (a triangular marketplace), trik (meeting point of three roads), chatushk (meeting point of four roads), chatvar (a square, court, circus or plaza), chaturmukh (a temple with gates on all four sides), mahapath (highway), path (path or street), shakat (bullockcart), rath (chariot), yan (vehicle), yugya (palanquin), gulli (howda or a seat on elephant's back), thilli (a coach driven by two horses), shivika (covered palanquin), syandaman (a palanquin as long as a man), loha (a steel pan or concave platen), lohakatah (steel cauldron), kadachi (serving spoons), asan (seat), shayan (bed), stambh (pillar), bhand (earthen pots), amatra (bronze vessels) and other household equipment and accessories as also distances like yojan (eight miles). Elaboration--The term asjakaligai conveys that measure of atmangul was standardized during a particular epoch according to the physical dimensions of the people of that era Thus as standard it is variable All other units like yojan were fixed according to the measure of atmangul only AtmAMgula ke tIna bheda __ 337. se samAsao tivihe pnnnntte| taM jahA-1. sUiaMgule, 2. payaraMgule, 3. ghnnNgule| 1. aMgulAyatA egapadesiyA seDhI sUiaMgule, 2. sUI sUIe guNiyA payaraMgule, 3. payaraM sUIe guNitaM ghnnNgule| __337. AtmAMgula sAmAnya se tIna prakAra kA hai-(1) sUcyaMgula, (2) pratarAMgula, tathA (3) ghnaaNgul| ___ (1) eka agula lambI aura eka pradeza cauDI AkAzapradezoM kI zreNi-pakti kA nAma sUcyagula hai; (2) sUcyaMgula ko sUcyaMgula se guNA karane para pratarAgula hotA hai; tathA (3) pratarAMgula ko sUcyaMgula se guNA karane para ghanAMgula hotA hai| pramANa-prakaraNa (79) The Discussion on Pramana 15
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________________ vivecana - sUcI agula kA artha hai - jo rekhA suI kI taraha eka hI AyAma (DAimainzana) meM phailI ho / jisakI lambAI eka agula jitanI tathA cauDAI aura moTAI eka AkAzapradeza jitanI ho / isakI AkRti isa prakAra samajhI jA sakatI hai (eka paMkti me tIna bindu) pratarAMgula - pratara kA artha hai varga / sUcI aMgula ko sUcI aMgula se guNA karane para pratara agula banatA hai jisakI AkRti isa prakAra banatI hai ( tIna-tIna binduo kI tIna paktiyA~) ghanAMgala - gaNita zAstra ke anusAra eka sakhyA ko usI sakhyA se do bAra guNA karane ko ghana kahate hai (2 x 2 x 2 ) / triAyAmI jyAmiti me vastu kI lambAI, cauDAI aura moTAI se ghana banatA hai| kahI hai| pratara aMgula ko sUcI agula se guNA karane para ghana agula prApta hotA hai| isakI AkRti kI kalpanA isa prakAra ho sakatI hai isakA sArAza yaha hai ki sUcI agula se vastu kI dIrghatA = lambAI, pratarAMgula se lambAI-cauDAI tathA ghanAgula se lambAI, cauDAI aura moTAI jAnI jAtI hai| eka udAharaNa dvArA ise yo samajhA sakate hai - eka agula lambe bArIka dhAge ko nApane me sUcyagula upayogI hotA hai, eka agula lambe-cauDe vastra ko nApane me pratarAgula kI upayogitA hai aura jahA~ dhAtu ke TukaDe kI lambAI, cauDAI aura moTAI tIna nApI jAtI hai vahA~ ghanAgula kI upayogitA hai| THREE KINDS OF ATMANGUL 337. Generally atmangul is said to be of three types-- (1) Suchyangul (linear angul), (2) Pratarangul (square angul), and (3) Ghanangul (cubic angul). (1) One angul long and one space-point wide row of space-points is called Suchyangul (linear angul); (2) Suchyangul (linear angul) multiplied by suchyangul (linear angul) is Pratarangul (square sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 (80) For Private Personal Use Only
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________________ koTi pratara agula koTi8 tala koTipa 'koNa7 ka tIna sUcI aMgula koTi 10 tala6 ghana aMgula 'koTi,"
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________________ citra paricaya 6 / Illustration No. 6 aMgula-pramANa ke tIna bheda (1) sUcI aMgula-eka agula lambI rekhA jisakI cauDAI eka pradeza ho| (2) pratara aMgula-eka aMgula lambI, eka agula cauDI samacaurasa aakRti| sUcI agula ke varga ko pratara aMgula kahA jAtA hai| (3) ghana aMgula-eka aMgula lambI, eka agula cauDI aura eka agula moTI AkRti ghana AkRti-ghana agula kahI jAtI hai| yaha tIno AyAmo me phailI huI hotI hai| -sUtra 337 tathA 356, pRSTha 79 tathA 136 (4) kAkaNI ratna-prAcInakAla meM yaha eka sikke ke rUpa me pracalita thaa| bharata cakravartI ke caudaha ratno meM eka ratna hai| kAkaNI ratna kI bAIM ora vAlI AkRti kA varNana sUtra me kiyA gayA hai| dAhinI ora aharana kI AkRti vAlA kAkaNI rala hai| ka. saMketa se koTi, ko. saketa se koNa tathA ta. se tala smjhe| eka kAkaNI ratna meM 12 koTi, 8 koNa tathA 6 tala hote hai| -sUtra 358, pRSTha 80 THREE KINDS OF ANGUL PRAMAAN (1) Suchyangul (Linear Angul)-One angul long and one space-point wide row of space-points. (2) Pratarangul (Square Angul)-A square shape one angul long and one angul wide In other words square of Suchyangul is Pratarangul. (3) Ghanangul (Cubic Angul)-A cube one angul long, one angul wide and one angul high is called Ghanangul. It has three dimensions. -Aphorisms 337 and 356, pp 79 and 136 (4) Kakani Gem-In ancient times it was used as a medium of exchange It figures among the fourteen ratnas (exclusive possessions) belonging to Bharat Chakravarti On left is the shape of the Kakani gem as described in the aphorism. On right is the anvil shaped gem. Ka., Ko. and Ta. stand for projection, corner and surface A Kakani gem has 12 projections, 8 corners and 6 surfaces. -Aphorism 358, p 80
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________________ angul); and (3) Pratarangul (square angul) multiplied by suchyangul (linear angul) is Ghanangul (cubic angul). Elaboration-Suchyangul or suchi (needle) angul means a one angul long needle-like line having only one dimension The other two dimensions being one space-point each It can be illustrated with three points in a line Pratarangul-Pratar means square. Suchyangul (linear angul) multiplied by suchyangul (linear angul) is Pratarangul (square angul) It is a square, one angul long and one angul wide and can be illustrated by three lines of three points each Ghanangul-According to mathematics a number multiplied twice with the same number becomes its cube In three dimensional geometry a cube has three dimensions-length, width and thickness or height of a thing. Agam also conveys the same thing When pratarangul (square angul) is multiplied by suchyangul (linear angul) we get Ghanangul (cubic angul). It is a cube one angul long, one angul wide and one angul high and can be illustrated by extending the square formed by three lines of three points each to three points in the third dimension, This means that Suchyangul is the unit of measuring length, Pratarangul (square angul) is the unit of measuring the length and width or the area and Ghanangul (cubic angul) is the unit of measuring length, width and height or volume. Practical example of this is--one angul long thread is one suchyangul (linear angul), one angul long and one angul wide piece of cloth is one pratarangul (square angul), and one angul lorg, one angul wide and one angul high piece of metal is one ghanangul (cubic angul). pramANa-prakaraNa ( 81 ) The Discussion on Pramana CE*
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________________ * 338. etesi NaM bhaMte ! sUiaMgula-payaraMgula-ghaNaMgulANa ya katare katarehito appe vA bahue vA tulle vA visesAhie vA ? ___ savvatthove sUiaMgule, payaraguMle asaMkhejjaguNe, ghaNaMgule asNkhejjgunne| se taM aayNgule| ___ 338. (pra.) bhaMte ! ina sUcyaMgula, pratarAMgula aura ghanAMgula meM se kauna kisase alpa, adhika, tulya athavA vizeSAdhika hai ? (u.) inameM sUcyaMgula sabase alpa (kama) hai, pratarAMgula usase asaMkhyAtaguNA hai aura usase ghanAMgula asaMkhyAtaguNA hai| yaha AtmAMgula hai| ___ 338. (Q.) Bhante ! Which of these three, Suchyangul (linear angul), Pratarangul (square angul) and Ghanangul (cubic angul), is relatively less, more, equal or much more. ____ (Ans.) Of these, Suchyangul (linear angul) is least, Pratarangul (square angul) is innumerable times larger than it and Ghanangul (cubic angul) is still innumerable times larger. This concludes the description of Atmangul pramana (standard of the breadth of own finger). (2) utsedhAMgula 339. se kiM taM ussehaMgule ? ussehaMgule aNegavihe pnnnntte| taM jahA paramANU tasareNU rahareNU aggayaM ca vaalss| likkhA jUyA ya javo aTTaguNavivaDiyA kmso||1|| 339. (pra.) utsedhAMgula kyA hai? (u.) utsedhAMgula aneka prakAra kA hai| vaha isa prakAra hai-(1) paramANu, (2) trasareNu, (3) rathareNu, (4) bAlAgra (bAla kA agra bhAga), (5) likSA (lIkha), (6) yUkA (jU), aura (7) yava (jau)| ye sabhI kramazaH uttarottara ATha guNe jAnanA caahie| vivecana-yahA~ 'aneka prakAra' kA igita aneka prakAra kI vardhamAna ikAiyo se milakara banA hone se hai| jo kramaza baDhatA jAtA hai use 'utsedha' kahate hai| aisI ghaTaka ikAiyo se jo agula kA nApa OM sacitra anuyogadvAra sUtra-2 (82) Illustrated Anuyogadvar Sutra-2
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________________ ra OM hotA hai use utsedhAgula kahA jAtA hai| athavA deva, nAraka Adi caturgati ke jIvo ke zarIra kI U~cAI kA nirNaya karane ke lie jisa aMgula kA upayoga kiyA jAtA hai, use utsedhAgula kahate hai| ____ utsedhAMgula ke kramika vibhAjano se hone vAlA nApa sAta prakAra kA hai, isa kAraNa yahA~ utsedhAgula ke sAta bheda batAye hai| ye kramazaH ATha guNA baDhate hai arthAt ATha paramANu = eka trasareNu, ATha trasareNu = eka rathareNu, ATha rathareNu = eka bAlAgra, ATha bAlAgra = eka likSA, ATha likSA = eka yUkA, ATha yUkA = eka yava tathA ATha yava = eka utsedhaagul| sa jIvo ke calane se jo sUkSma dhUlikaNa uDate hai use trasareNu kahate hai| yaha atyanta sUkSma hotA hai| ratha ke uDane se calane vAle dhUlikaNa rthrennu| bAla kA agra bhAga bAlAgra kahA jAtA hai| likSA-lIkha aura yUkA-jUM se yahA~ nanhe jIvoM ke pramANa kA nAma sUcita kiyA hai| (2) UTSEDHANGUL 339. (Q.) What is this Utsedhangul (fragmentary units of angul) ? ____ (Ans.) Utsedhangul (fragmentary units of angul) is of many kinds-(1) Paramanu, (2) Tras-renu, (3) Rath-renu, (4) Balagra, (5) Liksha, (6) Yuka, and (7) Yava. These units are progressively eight times the preceding unit. Elaboration--Here 'many kinds' points at many kinds of progressively increasing units that form an Uisedhangul That which continuously increases is called Utsedh. The measure of angul that is made up of such constituent units is called Utsedhangul The other definition is--the unit (angul) that is used to measure the height of beings of the four realms including hell-beings is called Utsedhangul. There are seven progressive division of utsedhangul. That is why it is said that utsedhangul is of seven kinds They are in multiples of eight-eight paramanus (ultimate-particles) = one tras-renu, eight trasrenus = one rath-renu, eight rath-renus = one balagra, eight balagras = one liksha, eight likshas = one yuka, eight yukas = one yava and eight yavas make one utsedhangul The minute motes blown up due to movement of mobile-beings are called tras-renu and these are extremely minute The dust particles blown up due to movement of a chariot are called rath-renu The tip of hair is called balagra. Liksha means a nit and yuka means a louse. Yava means barley All these are unit names based on the respective dimensions of these things * te pramANa-prakaraNa (83) The Discussion on Pramana * * *
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________________ paramANu 340. se kiM taM paramANu ? paramANu duvihe paNNatte / taM jahA - 1. suhume ya, 2. vAvahArie ya / 340. (pra.) vaha paramANu kyA hai ? (u.) paramANu ke do prakAra haiM, jaise- (1) sUkSma paramANu, aura (2) vyavahAra paramANu / PARAMANU 340. (Q.) What is this Paramanu ( ultimate - particle of matter) ? (Ans.) Paramanu ( ultimate-particle of matter) is of two types(1) Sukshma paramanu (abstract ultimate - particle of matter), and (2) Vyavahar paramanu (empirical ultimate-particle of matter). 341. tattha NaM je se suhume se Tappe / 341. inameM se sUkSma paramANu sthApanIya hai arthAt yahAeN usakA viSaya nahIM hai| 341. Of these, Sukshma paramanu (abstract ultimate-particle of matter) can only be ensconced (in the present context) and thus conventionally avoided here. 342. se kiM taM vAvahArie ? vAvahArie aNaMtANaM suhumaparamANupoggalANaM samudayasamitisamAgameNaM se ege vAvahArie paramANupoggale nippajjati / 342. (pra.) vyavahAra paramANu kise kahate haiM ? (u.) anaMta anaMta sUkSma paramANuoM ke samudaya- samAgama ( ekIbhAva rUpa milana) se eka vyAvahArika paramANu banatA hai / vivecana - utsedhAgula kI Adya ikAI paramANu hai| parama + aNu = arthAt jo saba dravyo me sUkSmatama hai, usase sUkSma (choTA) anya koI aNu na ho tathA jisakA puna vibhAga (TukaDA - khaNDa) na ho sake, aise avibhAgI aza ko paramANu kahate hai / paramANu pudgaladravya hone se mUrta hai| usame paudgalika guNa-varNa, gadha, rasa aura sparza pAye jAte hai| tathApi apanI sUkSmatA ke kAraNa vaha sAmAnya jJAniyo dvArA indriyagrAhya - dRSTigocara nahI hotA hai / lekina kevalajJAnI aura kSAyopazamika jJAnI (parama avadhijJAnI) use jAnate - dekhate hai / paramANu prakAra kA hai - ( 1 ) sUkSma paramANu, tathA (2) vyAvahArika paramANu / sUkSma paramANu kA yahAeN prasaga nahI hone se use sthApya arthAt aprAsaMgika batAyA hai| vyAvahArika paramANu ananta sUkSma sacitra anuyogadvAra sUtra - 2 (84) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ paramANuo ke sayoga se banatA hai, isalie vAstava me vaha anantapradezI skandha hai, kintu atyanta sUkSma hone ke kAraNa use paramANu kahA gayA hai| vahI kSetrapramANa Adi kA Adi kAraNa hai| 342. (Q.) What is this Vyavahar paramanu (empirical ultimateparticle of matter)? (Ans.) Vyavahar paramanu (empirical ultimate-particle of matter) is formed by fusion or integration of infinite times infinite Sukshma paramanus (abstract ultimate-particles of matter). Elaboration-The basic formative unit of utsedhangul is paramanu (ultimate-particle). Paramanu or Param (ultimate) + anu (particle) means that particle of matter which is smallest, there is no other particle smaller than this, and that which cannot be further divided. As paramanu (ultimate-particle) is matter. It has form and attributes like colour, smell, taste and touch But due to its extreme minuteness it is beyond the reach of sense organs of normal human beings However Keval-jnani (omniscient) and Kshayopashamik-jnani (one who acquires highest level of avadhi-jnana or extrasensory perception of the physical dimension) see and know it Paramanu (ultimate-particle of matter) is of two types(1) Sukshma paramanu (abstract ultimate-particle of matter), and (2) Vyavahar paramanu (empirical ultimate-particle of matter) As the first is out of context here, it is marked as worth being ensconced As it is formed by infinite sukshma paramanus (abstract ultimate-particles of matter), the vyavahar paramanu (empirical ultimate-particle of matter) is in fact an aggregate of infinite space-points However, as it is extremely minute it is called paramanu (ultimate-particle) This vyavahar paramanu (empirical ultimate-particle of matter) is the basic unit of area and other dimensional measures vyAvahArika paramANu kI sUkSmatA 343. (1) se NaM bhaMte ! asidhAraM vA khuradhAraM vA ogAhejjA ? haMtA ogAhejjA / seNaM tattha chijjejja vA bhijjejja vA ? no iTTe samaTThe, no khalu tattha satthaM kamati / pramANa- prakaraNa (85) For Private Personal Use Only The Discussion on Promana
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________________ * 343. (1) (pra.) bhate ! vyAvahArika paramANu talavAra kI dhAra yA chure kI dhAra kA avagAhana (pAra) kara sakatA hai ? (u.) haoN, kara sakatA hai| (pra.) to kyA vaha usa (talavAra yA chure se) chinna-bhinna ho sakatA hai ? (u.) aisA nahIM ho sktaa| kyoMki zastra isakA chedana-bhedana nahIM kara sktaa| MINUTENESS OF VYAVAHAR PARAMANU 343. (1) (Q.) Bhante ! Does this Vyavahar paramanu (empirical ultimate-particle of matter) occupy the edge of a sword or a razor? ___ (Ans.) Yes, it does (Q.) If so, does it get cut or pierced there? (Ans.) That is not possible because no weapon (in the form of matter) prevails there. (2) se NaM bhaMte ! agaNikAyassa majhamajjheNaM viIvaejjA ? haMtA viiivejjaa| se NaM tattha DahejjA ? no tiNaDhe samaTe, No khalu tattha satthaM kmti| (2) (pra.) bhaMte ! kyA vaha vyAvahArika paramANu agnikAya ke bIcoMbIca hokara nikala jAtA hai ? (u.) haoN, nikala jAtA hai| (pra.) taba kyA vaha usase jala jAtA hai ? (u.) aisA nahI ho sakatA, kyoki agnirUpa zastra kA usame saMkramaNa nahIM hotaa| (2) (Q.) Bhante ! Does this Vyavahar paramanu (empirical ultimate-particle of matter) pass through a fire-body? ___ (Ans.) Yes, it does. (Q.) If so, does it burn there? (Ans.) That is not possible because no weapon (in the form of fire) prevails there. (3) se NaM bhaMte ! pukkhalasaMvaTTayassa mahAmehassa majjhaMmajjheNaM viIvaejjA ? sacitra anuyogadvAra sUtra-2 (86) Illustrated Anuyogadvar Sutra-2
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________________ haMtA viiivejjaa| se NaM tattha udaulle siyA ? no tiNaDhe samaDhe, No khalu tattha satthaM kmti| (3) (pra.) bhagavan ! kyA vyAvahArika paramANu puSkarasaMvartaka nAmaka mahAmegha ke bIcoMbIca se jA sakatA hai ? (u.) haoN, jA sakatA hai| (pra.) kyA vaha vahA~ pAnI se gIlA ho jAtA hai ? (u.) nahIM, aisA nahI ho sktaa| pAnI se bhIgatA nahIM, gIlA nahIM hotA hai kyoMki apkAya rUpa zastra kA usa para prabhAva nahIM pdd'taa| vivecana-puSkarasavartaka eka mahAmegha kA nAma hai, jo utsarpiNI kAla ke ikkIsa hajAra varSa vAle duSama-duSama nAmaka prathama Are kI samApti para dUsare Are ke prArambha meM sarvaprathama barasatA hai| yaha puSkarasavartaka nAmaka mahAmegha lagAtAra sAta dina-rAta dhArA pravAha barasatA hai, isase bhUmi kI samasta rUkSatA, bhUmi kA samasta tApa, uSNatA Adi azubha prabhAva naSTa ho jAte hai| isa megha me jala dhArA kA pravAha bahuta saghana hotA hai| (3) (Q.) Bhante ! Does this Vyavahar paramanu (empirical ultimate-particle of matter) pass through the great cloud called Pushkarasamvartak ? (Ans.) Yes, it does. (Q.) If so, does it get wet with water there? (Ans.) That is not possible because no weapon (in the form of water) prevails there. Elaboration Pushkarasamvartak is the name of a specific dense and great cloud that is said to rain first of all at the end of the twenty one thousand years long first epoch (Dukham-dukham) and the beginning of the second epoch (Dukham-sukham) of the progressive cycle of time This great cloud rains incessantly for seven days and pacifies all the hostile conditions including aridity and excessive heat of the earth The rain caused by this cloud is very intense (4) se NaM bhaMte ! gaMgAe mahANaIe paDisoyaM havyamAgacchejjA ? haMtA hvymaagcchejjaa| pramANa-prakaraNa (87) The Discussion on Pramana
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________________ se NaM tattha viNighAyamAvajjejjA ? no tiNaDhe samaDhe, No khalu tattha satthaM kmti| (4) (pra.) bhate ! kyA vaha vyAvahArika paramANu gagA mahAnadI ke pratisrota (pratikUla yA pravAha) se gati kara sakatA hai? (u.) haoN, vaha pratikUla pravAha meM zIghra gati kara sakatA hai| ___ (pra.) kyA vahA~ usame pratiskhalanA (rukAvaTa) AtI hai ? (u.) aisA nahIM ho sakatA hai, kyoki kisI bhI zastra kA usa para asara nahIM hotA hai| (4) (Q.) Bhante ! Does this Vyavahar paramanu (empirical * ultimate-particle of matter) move fast against the flow of the great river Ganges ? ___ (Ans.) Yes, it does move fast against the flow (Q.) If so, does it get obstructed by the flow? (Ans.) That is not possible because no weapon (in the form of flow of a stream) prevails there. (5) se NaM bhaMte ! udagAvattaM vA udagabiMduM vA ogAhejjA ? haMtA ogaahejaa| se NaM tattha kucchejja vA pariyAvajjejja vA ? No iNaDhe samaDhe, no khalu tattha satthaM kmti| sattheNa sutikkheNa vi chettuM bhettuM va jaM kira na skkaa| taM paramANU siddhA vayaMti AdI pamANANaM // 1 // (5) (pra.) bhaMte ! kyA vaha vyAvahArika paramANu udakAvarta (pAnI ke cakrAkAra bha~vara) aura jala-bindu me avagAhana kara sakatA hai ? (u.) haoN, vaha usame avagAhana kara sakatA hai| (pra.) kyA vaha usameM pUtibhAva (saDAndha yA paryAyAntara) ko prApta ho jAtA hai ? __(u.) aisA nahI ho sakatA hai| usa paramANu ko jalarUpI zastra sakramita nahIM kara sakatA hai| sacitra anuyogadvAra sUtra-2 (88) Mustrated Anuyogadvar Sutra-2
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________________ * atyanta tIkSNa zastra se bhI jisakA chedana-bhedana nahI kiyA jA sakatA, usako jJAnI(siddha hone vAle puruSa) kevalI bhagavAna paramANu kahate haiN| vaha sarva pramANoM kA Adi pramANa hai // 1 // vivecana-prAcIna Ayurveda grantho me paramANu kI paribhASA isa prakAra milatI hai jAlAntaragate bhAnau, yat sUkSme dRzyate rjH| tasya triMzattamo bhAgaH, paramANuH sa kthyte|| makAna ke Upara kI jAlI ke choTa-choTe chidroM dvArA sUrya kI kiraNAvaliyo ke samudAya me jo bahuta hI sUkSma kaNa dikhAI dete hai, usa eka kaNa ke 30ve bhAga ko paramANu kahA jAtA hai| ___ Adhunika vijJAna ke anusAra dhUla ke eka laghutama kaNa me dasa padama se bhI adhika paramANu hote hai| (jainadarzana aura Adhunika vijJAna, pR. 47) ___ jainadarzana ke anusAra jisase choTI anya koI vastu nahI hotI vaha atyanta sUkSma aNu paramANu hai| (5) (Q.) Bhante ! Does this Vyavahar paramanu (empirical ultimate-particle of matter) enter a whirlpool or a drop of water ? (Ans.) Yes, it does enter. (Q.) If so, does it rot or transform in any way ? (Ans.) That is not possible because no weapon (in the form water) prevails there That which cannot be cut or pierced even by sharpest of weapons is called paramanu (ultimate-particle) by the omniscient. And that paramanu (ultimate-particle) is the primary unit of all standard measurements. (1) ___Elaboration The definition of paramanu (ultimate-particle) according to the ancient scriptures of Ayurveda (Indian science of medicine) is--The one thirtieth part of a dust particle seen suspended in air when rays of sunlight enter a closed room from the small holes in a grill at the ceiling According to modern science the smallest dust particle contains more than ten thousand trillion (1,016) paramanus (Jain Darshan aur Adhunik Vijnana, p 47) According to Jain metaphysics the smallest indivisible particle of matter is paramanu (ultimate-particle) pramANa-prakaraNa (89) The Discussion on Pramana
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________________ utsedhAMgula kA svarUpa 344. aNaMtANaM vAvahAriyaparamANupoggalANaM samudaya-samiti-samAgameNaM sA egA ussaNhasaNhiyA ti vA, sahasaNhiyA ti vA uDDareNU ti vA tasareNU ti vA rahareNU ti vaa| ___ aTTa ussaNhasaNhiyAo sA egA shsnnhiyaa| aTTha sahasaNhiyAo sA egA uddrennuu| aTTha uDDareNUo sA egA tsrennuu| aTTha tasareNUo sA egA rhrennuu| aTTha rahareNu devakuru-uttarakuruyANaM maNuyANaM se ege vaalgge| aTTha devakuru-uttarakuruyANaM maNuyANaM vAlaggA harivAsa-rammagavAsANaM maNuyANaM se ege vaalgge| aTTa harivassa-rammayavAsANaM maNussANaM vAlaggA hemavaya-heraNNavayavAsANaM maNussANaM se ege vaalgge| aTTa hemavayaheraNNavayavAsANaM maNussANaM vAlaggA puvvavideha-avaravidehANaM maNussANaM te ege vaalgge| aTTha puSvavideha-avaravidehANaM maNUsANaM vAlaggA bharaheravayANaM maNussANaM se ege vaalgge| aTTa bharaheravayANaM maNUsANaM vAlaggA sA egA likkhaa| aTTa likkhAo sA egA juuyaa| aTTha jUyAo se ege jvmjjhe| aTTha javamajhe se ege ussehNgule| 344. una anantAnanta vyAvahArika paramANuoM ke samudAya (samUha), samiti (milana), samAgama aura (saMyoga) (samudAya ke ekatra hone) se eka utzlakSNazlakSNikA, zlakSNazlakSNikA, UrdhvareNu, trasareNu aura rathareNu utpanna hotA hai| (jo isa prakAra hai-) ___ ATha utzlakSNazlakSNikA kI eka zlakSNazlakSNikA, ATha zlakSNazlakSNikA kA. eka UrdhvareNu, ATha UrdhvareNuo kA eka trasareNu, ATha trasareNuoM kA eka rathareNu, ATha rathareNuoM kA eka devakuru-uttarakuru ke manuSyoM kA bAlAgra (bAla kA agra bhAga), devakuruuttarakuru ke manuSyoM ke ATha bAlAgro kA eka harivarSa-ramyakvarSa ke manuSyoM kA bAlAgra, harivarSa-ramyavarSa ke manuSyoM ke ATha bAlAgro ke barAbara haimavata aura hairaNyavata kSetra ke manuSyoM kA eka bAlAgra, haimavata aura hairaNyavata kSetra ke manuSyoM ke ATha bAlAgoM ke barAbara pUrva mahAvideha aura apara mahAvideha ke manuSyoM kA eka bAlAgra, pUrvavidehaaparavideha ke manuSyoM ke ATha bAlAnoM ke barAbara bharata-airavata kSetra ke manuSyoM kA eka bAlAna, bharata aura airavata kSetra ke manuSyoM ke ATha bAlAgoM kI eka likSA (lIkha), ATha likSAoM kI eka na~, ATha juoM kA eka yavamadhya aura ATha yavamadhyoM kA eka utsedhAgula hotA hai| * sacitra anuyogadvAra sUtra-2 (90) Hlustrated Anuyogadvar Sutra-2
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________________ DETAILS OF UTSEDHANGUL 344. Progressive assimilation of numerous integrations of many aggregates of infinite Vyavahar paramanus (empirical ultimateparticle of matter) gradually give rise to one Utshlakshnashlakshnika, shlakshnashlakshnika, urdhva-renu, tras-renu and rath-renu. (details of which are as follows) Eight utshlakshnashlakshnikas make one shlakshnashlakshnika, eight shlakshnashlakshnikas make one urdhvarenu, eight urdhvarenus make one tras-renu, eight trasrenus make one rath-renu, eight rath-renus make one balagra (hair-tip) of Devakuru-Uttarkuru man, eight balagras of Devakuru-Uttarkuru man make one balagra of HarivarshRamyakvarsh man, eight balagras of Harivarsh-Ramyakvarsh man make one balagra of man of Haimavat and Hairanyavat kshetras, eight balagras of man of Haimavat and Hairanyavat kshetras make one balagra of man of Purva Mahavideh and Apar Mahavideh kshetras, eight balagras of man of Purva Mahavideh and Apar Mahavideh kshetras make one balagra of man of BharatAiravat kshetras, eight balagras of man of Bharat-Airavat kshetras make one liksha, eight likshas make one yuka, eight yukas make one yavamadhya and eight yavamadhyas make one utsedhangul. (Devakuru to Bharat-Airavat kshetras are mythical areas where human beings reside.) 345. eeNaM aMgulapamANeNaM cha aMgulAI pAdo, bArasa aMgulAI vihatthI, cauvIsaM aMgulAI rayaNI, aDayAlIsaM aMgulAI kucchI, channautI aMgulAI se ege daMDe i vA dhaNU i vA juge i vA nAliyA i vA akkhe i vA musale i vaa| ___ eeNaM dhaNuppamANeNaM do dhaNusahassAiM gAuyaM, cattAri gAuyAI joynnN| 345. isa aMgulapramANa se chaha aMgula kA eka pAda, bAraha aMgula kI eka vitasti, caubIsa aMgula kI eka ratni, aDatAlIsa aMgula kI eka kukSi aura chiyAnave aMgula kA eka daMDa, dhanuSa, yuga, nAlikA, akSa athavA mUsala hotA hai| isa dhanuSapramANa se do hajAra dhanuSa kA eka gavyUta aura cAra gavyUta kA eka yojana hotA hai| 4 pramANa-prakaraNa __(91) The Discussion on Pramana
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________________ // paramANu se AraMbha karake aMgula -yojana taka ke pramANa kI tAlikA // ananta sUkSma paramANu = 1 vyavahAra paramANu ananta vyavahAra paramANu = 1 utzlakSNazlakSNikA 8 utzlakSNazlakSNikA = 1 zlakSNazlakSNikA 8 zlakSNazlakSNikA = 1 UrdhvareNu 8 UrdhvareNu = 1 trasareNu 8 trasareNu = 1 rathareNu 8 rathareNu = 1 devakuru- uttarakuru bAlAgra 8 devakuru- uttarakuru bAlAgra = 1 harivarSa - ramyakvarSa bAlAgra 8 harivarSa- ramyakvarSa bAlAgra = 1 haimavata hairaNyavata bAlAgra 8 haimavata - hairaNyavata bAlAgra = 1 pUrvApara mahAvideha bAlAgra 8 pUrvApara mahAvideha bAlAgra = 1 bharata - airavata bAlAgra 8 bharata airavata bAlAgra = 1 lIkha 8 lIkha = 1 yUkA 8 yUkA = 1 yavamadhya 8 yavamadhya = 1 utsedhAMgula 400 utsedhAgula = 1 pramANAgula 2 utsedhAgula = 1 vIrAgula 6 utsedhAMgula = 1 pAda 2 pAda = 1 bittA (vitasti) 2 bitte (vitasti) = 1 rani (hAtha) 2 hAtha = 1 kukSi 2 kukSi athavA 4 hAtha athavA 16 agula = 1 daMDa athavA dhanuSa athavA yuga athavA akSa athavA mUsala 2,000 dhanuSa = 1 kosa (gavyUta) 4 kosa (gavyUta) = 1 yojana 345. By this standard of angul, six anguls make one paad, twelve anguls make one vitasti, twenty four anguls make one ratni, forty eight anguls make one kukshi and ninety six anguls sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 (92) For Private Personal Use Only
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________________ ATha yava madhya kA eka aMgula 2 ratni = kukSi, hAtha kI kukSa 5 pAda chaha agula kA eka pAda 4 ratti (hAtha) = 1 dhanuSa daNDa aMgula pramANa ke vividha bheda akSa do pAda (12 aMgula) kukSi (beta) do kukSi hAtha (ratna) nAlikA For Private Personal Use Only R dhanuSa hAtha (ni mUsala dhanuSamAna yuga (juA) CH
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________________ citra paricaya 5 Illustration No.5 aMgula-pramANa kA svarUpa (1) eka aMgula meM ATha yava (jau) hote hai| (2) chaha agula kA eka paad| (3) do pAda kI eka bet-vitsti| (4) do vitasti kA eka hAtha (rni)| (5) do hAtha (rani) kI eka kukssi| (6) do kukSi kA eka daNDa, vahI dhanuSa, yuga, nAlikA, akSa aura mUsala kahA jAtA hai| -sUtra 335-345, pRSTha 91 MEASUREMENT BY ANGUL (1) One angul has eight yav (width of a grain of barley). (2) Six anguls make one paad (foot). (3) Two paads make one vitasti. (4) Two vitastis make one ratni or haath (cubit). (5) Two ratnis (cubits) make one kukshi. (6) Two kukshis make one dand or dhanush or yug or nalika or aksha or musal. --Aphorisms 335-345, p 91
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________________ make one dand or dhanush or yuga or nalika or aksha or musal. By this standard of dhanush, two thousand dhanush make one gavyut and four gavyuts make one yojan. TABLE OF THE AFORESAID UNITS Infinite abstract paramanus = 1 empirical paramanu Infinite empirical paramanus = 1 utshlakshnashlakshnikas 8 utshlakshnashlakshnikas = 1 shlakshnashlakshnika 8 shlakshnashlakshnikas = 1 urdhva-renu 8 urdhva-renus = 1 tras-renu 8 tras-renus = 1 rath-renu 8 rath-renus = 1 balagra (hair-tip) of Devakuru-Uttarkuru man 8 balagras of Devakuru-Uttarkuru man = 1 balagra of HarivarshRamyakvarsh man 8 balagras of Harivarsh-Ramyakvarsh man = 1 balagra of Haimavat-Hairanyavat man 8 balagras of Haimavat-Hairanyavat man = 1 balagra of Purva-Apar Mahavideh man 8 balagras of Purva-Apar Mahavideh man = 1 balagra of BharatAiravat man 8 balagras of Bharat-Airavat man = 1 liksha 8 likshas = 1 yuka 8 yukas = 1 yavamadhya 8 yavamadhyas = 1 utsedhangul 400 utsedhangul = 1 pramanangul 2 utsedhangul = 1 virangul 6 utsedhanguls = 1 paad 2 paads = 1 vitasti (bitta) 2 vitastis (bitta) = 1 ratni (haath) 2 haath = 1 kukshi 2 kukshi (vaam) or 4 haath or 16 anguls = 1 dand or dhanush or yuga or aksha or musal 2,000 dhanush = 1 kosa (gavyut) 4 kosa (gavyuts) = 1 yojan pramANa-prakaraNa ( 93 ) The Discussion on Pramana
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________________ a utsedhAMgula kA prayojana ___346. eeNaM ussehaMguleNaM kiM paoyaNaM ? eeNaM ussehaMguleNaM Neraiya-tirikkhajoNiya maNUsadevANaM sarIrogAhANAo mvijNti| // pamANe tti payaM sampattaM // 346. (pra.) isa utsedhAMgula kA kyA prayojana hai ? (u.) isa utsedhAMgula se nArakoM, tiryaMcoM, manuSyoM aura devoM ke zarIra kI avagAhanA nApI jAtI hai| // pramANapada prakaraNa smaapt| PURPOSE OF UTSEDHANGUL 346. (Q.) What is the purpose of this Utsedhangul pramana (standard of fragmentary units of angul or the breadth of a finger)? (Ans.) This Utsedhangul pramana (standard of fragmentary units of angul or the breadth of a finger) is used to measure the dimensions of the bodies of hell-beings, animals, human beings and divine beings. * END OF THE DISCUSSION ON PRAMANA . OM sacitra anuyogadvAra sUtra-2 (94) Illustrated Anuyogadvar Sutra-2
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________________ avagAhanA-prakaraNa THE DISCUSSION ON AVAGAHANA nAraka-avagAhanA " __347. (1) NeraiyANaM bhaMte ! kemahAliyA sarIrogAhaNA pannattA ? goyamA ! duvihA pnnnnttaa| taM jahA-1. bhavadhAraNijjA ya, 2. uttaraveubviyA y| tattha NaM jA sA bhavadhAraNijjA sA jahaNNeNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM paMca dhnnusyaaii| __ tattha NaM jA sA uttaraveubviyA sA jahaNNeNaM aMgulassa saMkhejjaibhAga, ukkoseNaM dhnnushssN| 347. (1) (pra.) bhagavan ! nArakoM ke zarIra kI avagAhanA kitanI baDI kahI hai ? (u.) gautama ! nAraka jIvoM kI zarIra-avagAhanA do prakAra se kahI hai(1) bhavadhAraNIya (zarIra-avagAhanA-janmakAla se jIvana paryaMta rahane vAle zarIra kI U~cAI), aura (2) uttaravaikriya (prayojanavaza vaikriya zakti dvArA nirmita shriir)| unameM se bhavadhAraNIya (zarIra) kI avagAhanA jaghanya (sabase alpa) jo utpatti ke samaya hotI hai aMgula ke asakhyAtaveM bhAga kI aura utkRSTa (sabase adhika) pA~ca sau dhanuSa kI hotI hai| ___ uttaravaikriya zarIra kI avagAhanA jaghanya aMgula ke saMkhyAtaveM bhAga evaM utkRSTa eka hajAra dhanuSa kI hotI hai| NARAK AVAGAHANA 347. (1) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a naarak (infernal being) ? (Ans.) Gautam ! The avagahana (space occupied) by the body of a naarak (infernal being) is of two kinds--(1) Bhavadharaniya (by "the incarnation sustaining body" or "the body that lasts from birth to death" or "the normal body'), and (2) Uttar-vaikriya (by the body created for some purpose by valkriya power or power of transmutation). agalanitalaie ve.insaksiseks.ske.ske.ka.lesakesisaks.ske.ske.ka.sekasis ke aisis.ke.ssss.slesalese.sistar She avagAhanA-prakaraNa (95) The Discussion on Avagahana RAPGARH OM * HOM
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________________ * Of these the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul (this is at the time of birth) and the maximum is five hundred dhanushas. ___The minimum avagahana (space occupied) of the Uttarvaikriya (secondary transmuted) body is countable fraction of an angul and the maximum is one thousand dhanushas. (2) rayaNappabhApuDhavIe neraiyANaM bhaMte ! kemahAliyA sarIrogAhaNA pannattA ? goyamA ! duvihA pnnnnttaa| taM jahA- 1. bhavadhAraNijjA ya, 2. uttaraveubbiyA y| tattha NaM jA sA bhavadhAraNijjA sA jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM satta dhaNUI tiNNi rayaNIo chacca aNgulaaii| tattha NaM jA sA uttaraveubviyA sA jahanneNaM aMgulassa saMkhejjaibhAgaM ukkoseNaM paNNarasa dhaNUI aDDAijjAo rayaNIo y| (2) (pra.) bhagavan ! ratnaprabhApRthvI ke nArakoM kI zarIrAvagAhanA kitanI kahI hai ? (u.) gautama ! vaha do prakAra kI kahI hai-(1) bhavadhAraNIya, aura (2) uttrvaikriy| / inameM se bhavadhAraNIya zarIrAvagAhanA to jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa sAta dhanuSa, tIna rani (hAtha) tathA chaha aMgulapramANa hotI hai| ___uttaravaikriya zarIrAvagAhanA jaghanya aMgula ke saMkhyAtaveM bhAgapramANa aura utkRSTa pandraha dhanuSa, aDhAI rali-do hAtha aura bAraha aMgula kI hotI hai| (2) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a naarak (infernal being) of the Ratnaprabha land? ___(Ans.) Gautam ! The avagahana (space occupied) by the body of a naarak (infernal being) of the Ratnaprabha land is of two kinds--(1) Bhavadharaniya (by the normal body), and (2) Uttarvaikriya (by the secondary transmuted body). Of these the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is seven dhanushas, three ratnis and six anguls sacitra anuyogadvAra sUtra-2 * (96) Illustrated Anuyogadvar Sutra-2
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________________ The minimum avagahana (space occupied) of the Uttar- albert vaikriya (secondary transmuted) body is countable fraction of an angul and the maximum is fifteen dhanushas and two and a half ratnis (half ratni being twelve anguls). (3) sakkarappabhApuDha NeraiyANaM bhaMte ! kemahAliyA sarIrogAhaNA paNNattA ? / goyamA ! duvihA pnnnnttaa| taM jahA-1. bhavadhAraNijjA ya, 2. uttaraveubbiyA y| tattha NaM jA sA bhavadhAraNijjA sA jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM paNNarasa dhaNUI aDDAijjAo rayaNIo y| tattha NaM jA sA uttaraveubbiyA sA jahanneNaM aMgulassa saMkhejjaibhAga, ukkoseNaM ekkattIsaM dhaNUI rayaNI y| (3) (pra.) bhaMte ! zarkarAprabhApRthvI ke nArakoM kI zarIrAvagAhanA kitanI kahI hai ? (u.) gautama ! unakI avagAhanA kA kathana do prakAra se kiyA hai-(1) bhavadhAraNIya, aura (2) uttrvaikriy| ___ uname se bhavadhAraNIya avagAhanA to jaghanya agula ke asakhyAtaveM bhAga kI aura utkRSTa pandraha dhanuSa, do ratni-hAtha aura bAraha aMgulapramANa hai| ___ uttaravaikriya avagAhanA jaghanya aMgula ke saMkhyAtave bhAga aura utkRSTa ikatIsa dhanuSa aura eka ratni hai| ___ (3) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a naarak (infernal being) of the Sharkaraprabha land ? (Ans.) Gautam! The avagahana (space occupied) by the body of a naarak (infernal being) of the Sharkaraprabha land is of two kinds (1) Bhavadharaniya (by the normal body), and (2) Uttarvalkriya (by the secondary transmuted body). Of these the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is fifteen dhanushas and two and a half ratnis. The minimum avagahana (space occupied) of the Uttarvaikriya (secondary transmuted) body is countable fraction of an angul and the maximum is thirty one dhanushas and one ratni avagAhanA-prakaraNa (97) The Discussiu i on Avagahana
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________________ (4) vAluyapabhApuDhavIe NeraiyANaM bhaMte ! kemahAliyA sarIrogAhaNA paNNattA ? ___ goyamA ! duvihA paNNattA, taM jahA-1. bhavadhAraNijjA ya, 2. uttaraveubviyA y| tattha NaM jA sA bhavadhAraNijjA sA jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM ekkatIsaM dhaNUI rayaNI yA __tattha NaM jA sA uttaraveuviyA sA jahanneNaM aMgulassa saMkhejjaibhAgaM, ukkoseNaM bAsaTuiM dhaNUI do rayaNIo y| (4) (pra.) bhagavan ! bAlukAprabhApRthvI ke nArakoM kI zarIrAvagAhanA kitanI kahI gaI hai ? (u.) gautama ! unakI zarIrAvagAhanA do prakAra se kahI hai-(1) bhavadhAraNIya, aura (2) uttrvaikriy| ina dono meM se prathama bhavadhAraNIya zarIrAvagAhanA jaghanya agula ke asaMkhyAtave bhAga 2 aura utkRSTa ikatIsa dhanuSa tathA eka ratnipramANa hai| * uttaravaikriya zarIrAvagAhanA jaghanya aMgula ke saMkhyAtaveM bhAga aura utkRSTa bAsaTha dhanuSa OM aura do ralipramANa hai| son (4) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a naarak (infernal being) of the Balukaprabha land ? ___(Ans.) Gautam ! The avagahana (space occupied) by the body of a naarak (infernal being) of the Balukaprabha land is of two kinds--(1) Bhavadharaniya (by the normal body), and (2) Uttar. * varkriya (by the secondary transmuted body). Of these the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is thirty one dhanushas and one ratni. 3 The minimum avagahana (space occupied) of the Uttar varkriya (secondary transmuted) body is countable fraction of an angul and the maximum is sixty two dhanushas and two ratnis. (5) evaM sabyAsiM puDhavINaM pucchA bhANiyavvA-paMkappabhAe bhavadhAraNijjA jahanneNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM bAsaddhiM dhaNUI do rayaNIo ya, uttaraveuviyA jahanneNaM aMgulassa saMkhejjaibhAgaM ukkoseNaM paNuvIsaM dhnnusyN| sacitra anuyogadvAra sUtra-2 (98) Ilustrated Anuyogadvar Sutra-2
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________________ / dhUmappabhAe bhavadhAraNijjA jahanneNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM paNuvIsaM dhnnusyN| uttaraveubbiyA jahaNNeNaM aMgulassa saMkhejjaibhAgaM ukkoseNaM aDDAijjAI dhnnusyaaii| ___ tamAe bhavadhAraNijjA jahanneNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM aDDAijjAI dhnnusyaaii| (5) isI prakAra samasta pRthviyoM (narakabhUmiyo) ke viSaya meM avagAhanA sambandhI jijJAsA karanA caahie| uttara isa prakAra hai-paMkaprabhApRthvI meM bhavadhAraNIya jaghanya avagAhanA agula kA asaMkhyAtavA~ bhAga aura utkRSTa bAsaTha dhanuSa aura do ralipramANa hai| uttaravaikriya zarIrAvagAhanA jaghanya aMgula ke saMkhyAtaveM bhAga evaM utkRSTa eka sau paccIsa dhanuSapramANa hai| dhUmaprabhApRthvI me bhavadhAraNIya jaghanya avagAhanA agula ke asaMkhyAtaveM bhAga tathA utkRSTa eka sau paccIsa dhanuSapramANa hai| uttaravaikriya zarIrAvagAhanA jaghanya aMgula ke sakhyAtave bhAga aura utkRSTa DhAI sau (do sau pacAsa) dhanuSapramANa hai| ____ tamaHprabhApRthvI me bhavadhAraNIya zarIra kI avagAhanA jaghanya agula ke asaMkhyAtave bhAga aura utkRSTa DhAI sau dhanuSapramANa hai| uttaravaikriya zarIrAvagAhanA jaghanya aMgula ke saMkhyAtaveM bhAga aura utkRSTa pA~ca sau dhanuSa hai| (5) In the same way questions should be asked for all the lands belonging to the realm of naaraks (infernal beings). The answers are as follows-In case of Pankprabha land the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is sixty two dhanushas and two ratni. The minimum avagahana (space occupied) of the Uttar-varkriya (secondary transmuted) body is countable fraction of an angul and the maximum is one hundred twenty five dhanushas. In case of Dhoomprabha land the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is one hundred twenty five dhanushas. The minimum avagahana (space occupied) of the avagAhanA-prakaraNa (99) The Discussion on Avagahana
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________________ Uttar-valkriya (secondary transmuted) body is countable fraction of an angul and the maximum is two hundred fifty dhanushas. In case of Tamahprabha land the minimum avagahana (space et en occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is two hundred fifty dhanushas. The minimum avagahana (space occupied) of the Uttar-varkriya (secondary transmuted) body is countable fraction of an angul and the maximum is five hundred dhanushas. (6) tamatamApuDhavIe neraiyANaM bhaMte ! kemahAliyA sarIrogAhaNA patnattA ? goyamA ! duvihA pnnttaa| taM jahA-1. bhavadhAraNijjA ya, 2. uttaraveubviyA y|| tattha NaM jA sA bhavadhAraNijjA sA jahanneNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM paMca dhnnusyaaii| tattha NaM jA sA uttaraveubviyA sA jahanneNaM aMgulassa saMkhejjaibhAgaM ukkoseNaM nittA! dhnnushssN| (6) (pra.) bhagavan ! tamaHtamAprabhApRthvI ke nairayiko kI zarIrAvagAhanA kitanI baDI kahI hai? (u.) gautama ! vaha bhI do prakAra kI kahI hai-(1) bhavadhAraNIya, aura (2) uttrvaikriy| ___ unameM se bhavadhAraNIya zarIra kI jaghanya avagAhanA agula ke asaMkhyAtaveM bhAga aura utkRSTa pA~ca sau dhanuSa kI hai| uttaravaikriya zarIra kI avagAhanA jaghanya agula ke saMkhyAtaveM bhAga aura utkRSTa eka hajAra dhanuSapramANa hai| vivecana-nAraka jIvo kI avagAhanA ke viSaya me sakSepa me yaha jAnanA cAhie ki jisa naraka meM jitanI bhavadhAraNIya (usa bhava sambandhI) sAmAnya avagAhanA hai, uttaravaikriya karane para usase dugunI ho sakatI hai, isase adhika nhii| (6) (Q.) Bhante | How large is the avagahana (space occupied) by the body of a naarak (infernal being) of the Tamastamaprabha Asskskske.sakse.ske.ske.ske.ske.ke.skeske.sikesakseskosskosskskskskskske.skoske.ke.ke.kesaks.ke.ske.ske.ske.sakstar land ? (Ans.) Gautam ! The avagahana (space occupied) by the body of a naarak (infernal being) of the Tamastamaprabha land is of two macitra anuyogadvAra sUtra-2 (100) Illustrated Anuyogadvar Sutra-2
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________________ kinds -- (1) Bhavadharaniya (by the normal body), and ( 2 ) Uttarvaikriya (by the secondary transmuted body). Of these the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is five hundred dhanushas. The minimum avagahana (space occupied) of the Uttarvaikriya (secondary transmuted) body is countable fraction of an angul and the maximum is one thousand dhanushas. Elaboration-One should know briefly this rule about the avagahana (space occupied ) by a naarak (infernal being) that the Uttar-vakriya (secondary transmuted) avagahana (space occupied) can only be double of the Bhavadharaniya (normal) avagahana (space occupied) and no more bhavanapati devoM kI zarIrAvagAhanA 348. (1) asurakumArANaM bhaMte ! kemahAliyA sarIrogAhaNA paNNattA ? goyamA ! duvihA pnnnnttaa| taM jahA - 1. bhavadhAraNijjA ya, 2 . uttaraveuvviyA ya / tattha NaM jA sA bhavadhAraNijjA sA jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM sattarayaNIo / tattha NaM jA sA uttaraveubviyA sA jahanneNaM aMgulassa saMkhejjaibhAgaM ukkoseNaM joyaNasattasahassaM / 348. (1) (pra.) bhaMte / asurakumAra devoM kI kitanI zarIrAvagAhanA hai ? (u.) gautama 1 vaha do prakAra kI hai - ( 9 ) bhavadhAraNIya, aura (2) uttrvaikriy| unameM se bhavadhAraNIya zarIrAvagAhanA to jaghanya agula ke asaMkhyAtaveM bhAga aura utkRSTa sAta ratnipramANa hai| uttaravaikriya avagAhanA jaghanya agula ke saMkhyAtave bhAga evaM utkRSTa eka lAkha yojana pramANa hai| BHAVANPATI GODS 348. (1) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Deva (divine-being) of the Asurkumar class? (Ans.) Gautai ! The avagahana (space occupied ) by the body of a Deva (divine-being) of the Asurkumar class is of two kinds-- avagAhanA- prakaraNa (101) The Discussion on Avagahana
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________________ (1) Bhavadharaniya (by the normal body), and ( 2 ) Uttar-vaukriya (by the secondary transmuted body). Of these the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is seven ratnis. The minimum avagahana (space occupied) of the Uttar-vakriya (secondary transmuted) body is countable fraction of an angul and the maximum is one lac (one hundred thousand) yojans. (2) evaM asurakumAragameNaM jAva thaNitakumArANaM tAva bhANiyavvaM / ( 2 ) asurakumAro kI avagAhanA ke anurUpa hI nAgakumAroM se lekara stanitakumAroM paryanta samasta bhavanavAsI devo kI dono prakAra kI avagAhanA eka samAna jAnanA caahie| (2) Likewise both the avagahanas ( space occupied) related to Devas (divine-being) of all classes from the Naagkumar to the Stanitkumar should be taken to be same as those of the Asurkumar class pA~ca sthAvaroM kI zarIrAvagAhanA 349. (1) puDhavikAiyANaM bhaMte! kemahAliyA sarIrogAhaNA patrattA ? goyamA ! jahanneNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM vi aMgulassa asaMkhejjaibhAgaM / evaM suhumANaM ohiyANaM apajjattayANaM pajjattayANaM ca bhANiyavvaM / evaM jAva bAdaravAukkAiyANaM apajjattayANaM pajjattayANaM bhANiyavvaM / (1) ( pra . ) bhagavan ! pRthvIkAyika jIvo kI zarIrAvagAhanA kitanI hai ? (u.) gautama / (pRthvIkAyika jIvo kI zarIrAvagAhanA) jaghanya agula ke asaMkhyAtave bhAga pramANa aura utkRSTa bhI agula ke asakhyAtave bhAga pramANa hai| isI prakAra sAmAnya rUpa se sUkSma pRthvIkAyika jIvo kI aura vizeSa rUpa se sUkSma aparyApta aura paryApta pRthvIkAyika jIvoM kI tathA sAmAnyata' bAdara pRthvIkAyikoM eva vizeSataH aparyApta aura paryApta bAdara pRthvIkAyiko kI, isI prakAra aSkAyika, tejaskAyika evaM vAyukAyika jIvoM kI zarIrAvagAhanA jAnanA cAhie / sacitra anuyogadvAra sUtra - 2 (102) , Illustrated Anuyogadvar Sutra-2
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________________ THE FIVE IMMOBILE-BEINGS 349. (1) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Prithvikayik (earth-bodied) being ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Prithvikayik (earth-bodied) being is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul. The same is also true generally for Sukshma Prithvikayik (minute earth-bodied) beings and specifically for Sukshma Aparyapt and Paryapt Prithvikayik (minute underdeveloped and fully developed earth-bodied) beings. The same also goes generally for Badar Prithvikayik (gross earthbodied) beings and specifically for Badar Aparyapt and Paryapt Prithvikayik (gross underdeveloped and fully developed earthbodied) beings. The avagahanas (space occupied) by the bodies of Apkayik (water-bodied) beings, Tejaskayik (fire-bodied) beings and Vayukayik (air-bodied) beings also follow the same rule (2) vaNassaikAiyANaM bhaMte ! kemahAliyA sarIrogAhaNA pannattA ? goyamA ! jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM sAtiregaM joynnshssN| suhumavaNassaikAiyANaM, ohiyANaM, apajjattayANaM, pajjattagANaM tiNha vi jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNa vi aMgulassa asNkhejjibhaag| ___bAdaravaNassatikAiyANaM jahanneNaM aMgulassa asaMkhejjatibhAgaM, ukkoseNaM sAtiregaM joyaNasahassaM; apajjattayANaM jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNa vi aMgulassa asaMkhejjaibhAga; pajjattayANaM jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM sAtiregaM joynnshssN| (2) (pra.) bhagavan ! vanaspatikAyika jIvo kI zarIrAvagAhanA kitanI hai ? (u.) gautama / jaghanya agula ke asaMkhyAtaveM bhAga aura utkRSTa kucha adhika eka hajAra yojana kI hai| ___sAmAnya rUpa me sUkSma vanaspatikAyika aura vizeSa rUpa me aparyApta tathA paryApta sUkSma 20 vanaspatikAyika jIvoM kI jaghanya aura utkRSTa avagAhanA agula ke asakhyAtaveM bhAga pramANa jAnanA caahie| avagAhanA-prakaraNa (103) The Discussion on Avagahana
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________________ " audhika rUpa se bAdara vanaspatikAyika jIvo kI avagAhanA jaghanya agula ke * asakhyAtaveM bhAga pramANa aura utkRSTa kucha adhika eka hajAra yojana pramANa hai| * vizeSa-aparyApta bAdara vanaspatikAyika jIvo kI jaghanya aura utkRSTa avagAhanA aMgula * ke asaMkhyAtaveM bhAga pramANa hai| paryApta (bAdara vanaspatikAyika jIvoM) kI jaghanya avagAhanA * agula ke asaMkhyAtave bhAga pramANa aura utkRSTa kucha adhika eka hajAra yojana pramANa * hotI hai| vivecana-yahA~ jJAtavya hai ki asakhyAta ke bhI asakhyAta bheda hote hai| jaghanya kI apekSA utkRSTa avagAhanA adhika hotI hai| usame taratamatA rahatI hai| jaise-pA~ca sthAvara kI jaghanya avagAhanA sabhI jagaha agula ke asakhyAtave bhAga batAI hai parantu ina asakhyAta meM bhI bahuta taratamatA hai| asakhyAta bhAga sabhI kA sadRza nahIM hotaa| jaisA ki bhagavatIsUtra me batAyA hai - asakhya sUkSma vanaspatikAyika jIvo ke zarIra = eka sUkSma vAyukAyika jIva kA shriir| - asakhya sUkSma vAyukAyika jIvo ke zarIra = eka sUkSma tejaskAyika jIva kA shriir| asakhya sUkSma tejaskAyika jIvo ke zarIra = eka sUkSma apkAyika jIva kA shriir| asakhya sUkSma apkAyika jIvo ke zarIra = eka sUkSma pRthvIkAyika jIva kA shriir| asakhya bAdara vAyukAyika jIvo ke zarIra = eka bAdara tejaskAyika jIva kA shriir| asakhya bAdara tejaskAyika jIvo ke zarIra = eka bAdara apkAyika jIva kA shriir| - asakhya bAdara apkAyika jIvo ke zarIra = eka bAdara pRthvIkAyika jIva kA shriir| ___ (bhagavatIsUtra 19/33) (2) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Vanaspatikayik (plant-bodied) being ? ___(Ans.) Gautam / The minimum avagahana (space occupied) by the body of a Vanaspatikayik (plant-bodied) being is innumerable fraction of an angul and the maximum is a little more than one thousand yojans. The minimum as well as maximum avagahanas (space occupied) generally by the body of a Sukshma Vanaspatikayik (minute plant-bodied) being and specifically by the body of a Sukshma Aparyapt or a Paryapt Vanaspatikayik (minute underdeveloped and fully developed plant-bodied) being is innumerable fraction of an angul * sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (104)
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________________ HELE Generally speaking the minimum avagahana (space occupied) by the body of a Badar Vanaspatikayik (gross plant-bodied) being is innumerable fraction of an angul and maximum a little more than one thousand yojans. Specifically speaking minimum or maximum avagahana (space occupied by the body of a Badar Aparyapt Vanaspatikayik (gross underdeveloped plant-bodied) being is innumerable fraction of an angul. The minimum avagahana (space occupied) by the body of a Badar Paryapt Vanaspatikayik (gross fully developed plant-bodied) being is innumerable fraction of an angul and the maximum is a little more than one thousand yojans. Elaboration-It should be understood that innumerable has also innumerable divisions Minimum avagahana (space occupied) is less than the maximum There are various levels in that also For example, the minimum avagahana (space occupied) by all the five immobiles is mentioned as innumerable fraction of an angul but there are many levels in these The innumerable fraction of all is not same Bhagavati Sutra clarifies as follows. Infinite bodies of Sukshma Vanaspatikayik (minute plant-bodied) beings = body of one Sukshma Vayukayik (minute air-bodied) being * Infinite bodies of Sukshma Vayukayik (minute air-bodied) beings = body of one Sukshma Tejaskiyik (minute fire-bodied) being Infinite bodies of Sukshma Tejaskayik (minute fire-bodied) beings = body of one Sukshma Apkayik (minute water-bodied) being Infinite bodies of Sukshma Apkayik (minute water-bodied) beings = body of one Sukshma Prithvikayik (minute earth-bodied) being Infinite bodies of Badar Vayukayik (gross air-bodied) beings = body of one Badar Tejaskayik (gross fire-bodied) being Infinite bodies of Badar Tejaskayik (gross fire-bodied) beings = body of one Badar Apkayik (gross water-bodied) being Infinite bodies of Badar Apkayik (gross water-bodied) beings = body of one Badar Prithvikayik (gross earth-bodied) being (Bhagavati Sutra 19/33) avagAhanA-prakaraNa ( 105 ) The Discussion on Avagahana
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________________ Poet . dvIndriya jIvoM kI avagAhanA 350. (1) evaM beiMdiyANaM pucchA bhANiyavyA-beiMdiyANaM pucchA-goyamA ! jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM bArasa joyaNAI; apajjattayANaM jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNa vi aMgulassa asaMkhejjaibhAga; pajjattayANaM ja. aMgulassa asaMkhejjaibhAgaM, ukkoseNaM bArasa joynnaaii| ___ 350. (1) (pra.) dvIndriya jIvo kI avagAhanA kitanI hai ? (u.) gautama ! (sAmAnya rUpa se) dvIndriya jIvoM kI jaghanya avagAhanA agula ke asaMkhyAtaveM bhAga aura utkRSTa bAraha yojana pramANa jAnanA caahie| aparyApta (dvIndriya jIvo) kI jaghanya aura utkRSTa avagAhanA agula ke asakhyAtaveM bhAga pramANa hai| paryApta (dvIndriya jIvo) kI jaghanya zarIrAvagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa bAraha yojana pramANa hai| vivecana-dvIndriya jIvo kI avagAhanA-varNana ke prasaga me paryApta dvIndriya jIvo kI utkRSTa avagAhanA bAraha yojana pramANa batalAI hai, vaha svayabhUramaNasamudra me utpanna zakho Adi kI apekSA se kahI gaI hai| dvIndriya samasta jIva bAdara hI hote hai, sUkSma nahI, ata yahA~ pA~ca sthAvara kAyiko kI bhaoNti sUkSma-bAdara kA bheda nahI hai| DVINDRIYA (TWO-SENSED) BEINGS ___350. (1) (Q.) Bhante | How large is the avagahana (space occupied) by the body of a dvindriya (two-sensed) being ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a duindriya (two-sensed) being is (generally) innumerable fraction of an angul and the maximum is twelve yojans The minimum as well as maximum avagahana (space occupied) by the body of an Aparyapt dvindriya (underdeveloped two-sensed) being is innumerable fraction of an angul. The minimum avagahana (space occupied) by the body of a Paryapt Badar duindriya (fully developed gross two-sensed) being is innumerable fraction of an angul and the maximum is twelve yojans Elaboration--In context of the space occupied by the body of a two-sensed being the maximum is mentioned as twelve yojans This sacitra anuyogadvAra sUtra-2 (106) Illustrated Anuyogadvar Sutra-2 * CAM * * * * " "2 "" " " 2 "3"
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________________ large dimension is with reference to beings like huge conch-shells dwelling in the Svayambhuraman ocean (acccording to Jain mythology). Duindriya (two-sensed) beings and others at higher levels of evolut are gross (badar) only and not minute (sukshma) Thus the difference of Sukshma and Badar, like in the five immobiles (sthavar), is not relevant here trIndriya jIvoM kI zarIrAvagAhanA (2) teiMdiyANaM pucchaa| goyamA ! jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM tiNNi gaauyaaiN| apajjattayANaM jahanneNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM vi aMgulassa asaMkhejjaibhAga; pajjattayANaM jahanneNaM aguMlassa asaMkhejjaibhAgaM, ukkoseNaM tiNNi gaauyaaii| (2) (pra.) trIndriya jIvoM kI avagAhanA kitanI hai ? (u.) gautama / sAmAnyataH trIndriya jIvo kI jaghanya avagAhanA aMgula ke asaMkhyAtave bhAga pramANa hai aura utkRSTa avagAhanA tIna kosa kI hai| aparyApta trIndriya jIvoM kI jaghanya aura utkRSTa avagAhanA agula ke asakhyAtave bhAga pramANa hai| trIndriya paryAptako kI jaghanya avagAhanA aMgula ke asakhyAtave bhAga kI aura utkRSTa avagAhanA tIna gavyUta pramANa hai| TRINDRIYA (THREE-SENSED) BEINGS (2) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Trindriya (three-sensed) being ? ___ (Ans.) Gautam | The minimum avagahana (space occupied) by the body of a Trindriya (three-sensed) being is (generally) innumerable fraction of an angul and the maximum is three gavyut (six miles). The minimum as well as maximum avagahana (space occupied) by the body of an Aparyapt Trindriya (underdeveloped three-sensed) being is innumerable fraction of an angul. The minimum avagahana (space occupied) by the body of a Paryapt Badar Trindriya (fully developed gross three-sensed) being is innumerable fraction of an angul and the maximum is three gavyut (six miles). SHEET avagAhanA-prakaraNa (107) The Discussion on Avagahana MAPPINEPONRNA NROAVAORYTORY ROPROGPOTO OSHO NOVA CjGON - ON* -* "* *
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________________ caturindriya jIvoM kI zarIrAvagAhanA (3) cauriMdiyANaM pucchA / goyamA ! jahantreNaM aMgularasa asaMkhejjaibhAgaM; ukkoseNaM cattAri gAuyAI; apajjattAyANaM jahaneNaM ukkoseNa vi aMgulassa asaMkhejjaibhAgaM; pajjattayANaM pucchA, jahantreNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM cattAri gAuyAI / ( 3 ) ( pra . ) bhagavan ! caturindriya jIvo kI avagAhanA kitanI hai ? ( u ) gautama ! sAmAnya rUpa se caturindriya jIvoM kI jaghanya zarIrAvagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa cAra gavyUta pramANa hai| aparyApta (caturindriya jIvoM) kI jaghanya eva utkRSTa avagAhanA agula ke asakhyAtaveM bhAga pramANa hai| paryAptakoM kI jaghanyataH agula ke asakhyAtave bhAga evaM utkRSTataH cAra gavyUta pramANa hai| vivecana-paryAptaka trIndriya jIvo kI batAI gaI tIna gavyUta pramANa utkRSTa avagAhanA aDhAI dvIpa ( jambU dvIpa, dhAtakIkhaNDa dvIpa aura ardha- puSkara dvIpa) me nahI milatI, inase bAhara ke dvIpo meM rahane vAle karNa-zRgAlI Adi trIndriya jIvo kI apekSA yaha kathana hai| isI prakAra caturindriya paryApta jIvo kI utkRSTa avagAhanA kA cAra gavyUta pramANa aDhAI dvIpa se bAhara ke bhramara Adi caturindriya jIvo kI apekSA se samajhanA caahie| CHATURINDRIYA (FOUR-SENSED) BEINGS (3) (Q.) Bhante ' How large is the avagahana (space occupied ) by the body of a Chaturundriya (four-sensed) being ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Chaturindriya ( four - sensed) being is (generally) innumerable fraction of an angul and the maximum is four gavyut (eight miles). The minimum as well as maximum avagahana (space occupied) by the body of an Aparyapt Chaturindriya (underdeveloped four-sensed) being is innumerable fraction of an angul The minimum avagahana (space occupied) by the body of a Paryapt Badar Chaturindriya (fully developed gross four-sensed) being is innumerable fraction of an angul and the maximum is four gavyut (eight miles). Elaboration-In context of the space occupied by the body of a Paryapt Trindriya (fully developed three-sensed) being the maximum is mentioned as three gavyut (six miles) Beings of this huge dimension do not exist in sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 (108) For Private Personal Use Only
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________________ the Adhai Dveep area (Jambu Dveep, Dhatkikhand Dveep and ArdhaPushkar Dveep) This mention is with reference to the Trindriya (threesensed) beings like Karna Shrigali said to exist in the areas beyond Adhai Dveep In the same way the maximum dimension of a Chaturindriya (foursensed) being four gavyuts is with reference to the beings like giant bumble bee said to exist in the areas beyond Adhai Dveep. paMcendriya tiryaca jIvoM kI zarIrAvagAhanA ____351. (1) paMceMdiyatirikkhajoNiyANaM puchA, goyamA ! jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM joynnshssN| 351. (1) (pra.) tiryaca paMcendriya jIvoM kI pRcchA kitanI hai ? (u.) gautama ! (sAmAnya rUpa meM tiryaMca paMcendriya jIvoM kI) jaghanya avagAhanA aMgula ke asakhyAtave bhAga aura utkRSTa eka hajAra yojana pramANa hai| PANCHENDRIYA (FIVE-SENSED) BEINGS 351. (1) (Q.) Bhante ! How large is the avagahana (space occupied by the body of a Panchendriya Tiryanchyonik (fivesensed animal)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Panchendriya Tiryanchyonik (five-sensed animal) is (generally) innumerable fraction of an angul and the maximum is one thousand yojans. (2) (ka) jalayarapaMceMdiyatirikkhajoNiyANaM pucchA, goyamA ! evaM cev| (kha) sammucchimajalayarapaMceMdiyANaM evaM cev| (ga) apajjattagasammucchimajalayarapaMceMdiyANaM pucchA, jahanneNaM aMgulassa asaMkhejjatibhAgaM, ukkoseNa vi aMgulassa asN.| (gha) pajjattayasammucchimajalayarapaMceMdiyANaM pucchA, jahanneNaM aMgu. asaM. ukkoseNaM joynnshssN| (ca) gabbhavakkaMtiyajalayarapaMceMdiyANaM pucchA, go. ! jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM joynnshssN| (cha) apajjattayANaM pucchA, go. ! jaha. aMgu. asaM. ukkoseNaM aMgu. asN.| avagAhanA-prakaraNa (109) The Discussion on Avagahana
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________________ (ja) pajjattayANaM pucchA, goyamA ! jahanneNaM aMgu. asaM. ukkoseNaM joynnshssN| (2) (ka) (pra .) bhagavan ! jalacarapacendriyatiryacayonikoM kI avagAhanA ke viSaya me kyA pRcchA hai ? (u.) gautama | isI prakAra hai| arthAt jaghanya avagAhanA aMgula ke asaMkhyAtave bhAga aura utkRSTa avagAhanA eka hajAra yojana kI hai| (kha) (pra.) samUrchima jalacarapacendriyatiryacayonikoM kI avagAhanA ke viSaya me kyA jijJAsA hai ? (u.) gautama ! saMmUrchima jalacarapaMcendriyatiryaMcayonikoM kI jaghanya avagAhanA agula ke asaMkhyAtaveM bhAga aura utkRSTa avagAhanA eka hajAra yojana kI hai| (ga) (pra.) aparyApta saMmUrchima jalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai ? (u.) gautama ! (aparyApta saMmUrchima jalacarapaMcendriyatiryaMcayonikoM kI) jaghanya zarIrAvagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa avagAhanA bhI aMgula ke asaMkhyAtaveM bhAga hai| (gha) (pra.) bhagavan ! paryApta saMmUrchima jalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai? (u.) gautama ! jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa eka hajAra yojana * pramANa hai| __(ca) (pra.) bhagavan ! garbhavyutkrAMta (garbha se janma lene vAle) jalacarapaMcendriyaOM tiryaMcayoniko kI avagAhanA kitanI hai ? (u.) gautama ! unakI zarIrAvagAhanA jaghanyataH aMgula ke asaMkhyAtave bhAga aura utkRSTataH eka hajAra yojana kI hai| (cha) (pra.) aparyApta garbhavyutkrAMta jalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai? ___ (u.) gautama ! unakI zarIrAvagAhanA jaghanya aura utkRSTa dono hI prakAra kI aMgula ke asakhyAtaveM bhAga kI hai| (ja) (pra.) bhagavan ! paryAptaka garbhaja jalacarapaMcendriyatiryaMcayoniko kI zarIrAvagAhanA kitanI hai ? OM sacitra anuyogadvAra sUtra-2 (110) Illustrated Anuyogadvar Sutra-2 .
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________________ (u.) gautama ! unakI jaghanya zarIrAvagAhanA aMgula ke asakhyAtaveM bhAga aura utkRSTa Top Full 4147 (2) (a) (Q.) Bhante ! How large is the avagahana (space The occupied) by the body of a Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animal) ? Se (Ans.) Gautam ! The avagahana (space occupied) by the body of a Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed her animal) is (generally) the same (minimum is innumerable fraction of an angul and the maximum is one thousand yojans). (b) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Sammurchhim Jalachar Panchendriya * Tiryanchyonik (aquatic five-sensed animal of asexual origin) ? (Ans.) Gautam ! The avagahana (space occupied) by the body of to a Sammurchhim Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animal of asexual origin) is (generally) the same (minimum innumerable fraction of an angul and the maximum is * no one thousand yojans). (c) (Q.) Bhante ! How large is the avagahana (space occupied) Home by the body of an Aparyapt Sammurchhim Jalachar Panchendriya Tiryanchyonik (underdeveloped aquatic five-sensed animal of asexual origin)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Sammurchhim Jalachar Panchendriya * Tryanchyonik (underdeveloped aquatic five-sensed animal of asexual origin) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul. (d) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Sammurchhim Jalachar Panchendriya Tiryanchyonik (fully developed aquatic five-sensed animal of asexual origin) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Sammurchhim Jalachar Panchendriya Tiryanchyonik (fully developed aquatic five-sensed animal of asexual origin) is innumerable fraction of an angul and the maximum is one thousand yojans. ** *****BERTO avagAhanA-prakaraNa (111) The Discussion on Avagahana
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________________ (e) (Q.) Bhante! How large is the avagahana (space occupied) by the body of a Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animal born out of womb)? (Ans.) Gautam ' The minimum avagahana (space occupied) by the body of a Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is one thousand yojans. (f) (Q.) Bhante! How large is the avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (underdeveloped aquatic five-sensed animal born out of womb)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (underdeveloped aquatic five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul. (g) (Q.) Bhante! How large is the avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (fully developed aquatic five-sensed animal born out of womb)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (fully developed aquatic five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is one thousand yojans. (3) (ka) cauppayathalayarANaM pucchA, go. ! jaha. aMgu. asaM., ukko. cha gAuyAI / (kha) sammucchimacauppayathalayarANaM pucchA, go. ! jaha. aMgu. asaM., ukko. gAuyaputtaM / (ga) apajjattagasammucchimacauppayathalayarANaM pucchA, go. ! jaha. aMgu. asaM., ukko. aMgu. asN.| sacitra anuyogadvAra sUtra - 2 ( 112 ) Illustrated Anuyogadvar Sutra-2
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________________ * (gha) pajjattagasammucchimacauppayathalayarANaM pucchA, go. ! jaha. aMgu. asaM., ukko. gaauypuhttN| (ca) ganbhavakkaMtiyacauppayathalayarapaMceMdiyANaM pucchA, go. ! jaha. aMgu. asaM., ukko. cha gaauyaaii| (cha) apajjattagabhavakkaMtiyacauppayathalayarapaMceMdiyANaM pucchA, go. ! jaha. aMgu. asaM., ukko. aMgu. asN.| (ja) pajjattayANaM jaha. aMgu. asaM., ukko. cha gaauyaaii| (3) (ka) (pra.) bhagavan ! catuSpadasthalacarapacendriyatiryaMcayonikoM kI avagAhanA ke viSaya me kyA jijJAsA hai? (u.) gautama ! sAmAnya rUpa meM unakI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga evaM utkRSTa chaha gavyUta hai| (kha) (pra.) samUrchima catuSpadasthalacarapaMcendriyatiryacayonikoM kI avagAhanA kitanI hai ? (u.) gautama ! jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa gavyUtapRthaktva (do se lekara nau gAU jitanI hai| (ga) (pra.) bhagavan ! aparyApta saMmUrchima catuSpadasthalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai? (u.) gautama ! unakI jaghanya evaM utkRSTa avagAhanA aMgula ke asaMkhyAtaveM bhAga hotI hai| (gha) (pra.) bhagavan ! paryApta saMmUrchima catuSpadasthalacarapaMcendriyatiryacayoniko kI kitanI zarIrAvagAhanA hai? ___ (u.) gautama ! jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa gavyUtapRthaktva (do se nau gAU taka) hai| (ca) (pra.) bhagavan ! garbhavyutkrAntika catuSpadasthalacarapaMcendriyatiryaMcayoniko kI kitanI avagAhanA hai ? (u.) gautama ! jaghanya aMgula ke asaMkhyAtave bhAga aura utkRSTa chaha gavyUta pramANa zarIrAvagAhanA hai| avagAhanA-prakaraNa (113) The Discussion on Avagahana
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________________ (cha) (pra.) bhagavan ! aparyApta garbhavyutkrAntika catuSpadasthalacarapaMcendriyatiryaMcayonikoM kI zarIrAvagAhanA kitanI hai ? (u.) gautama / unakI jaghanya aura utkRSTa avagAhanA agula ke asaMkhyAtaveM bhAga pramANa eta ? () (9.) 471977 ! walach Thor aquietermaruafsucrfalfitant at TAPEH Phant ? * (u.) gautama ! jaghanya aMgula ke asaMkhyAtaveM bhAga pramANa aura utkRSTa chaha gavyUta pramANa hai| (3) (a) (Q.) Bhante ! How large is the avagahana (space occupied by the body of a Chatushpad Sthalchar Panchendriya Trryanchyonik (quadruped terrestrial five-sensed animal) ? 1 (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Chatushpad Sthalchar Panchendriya Trryanchyonik (quadruped terrestrial five-sensed animal) is (generally) innumerable fraction of an angul and the maximum is six gavyuts * (twelve miles). (b) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Sammurchhim Chatushpad Sthalchar Panchendriya Tiryanchyonik (quadruped terrestrial five-sensed animal of asexual origin)? (Ans.) Gautam ! The minimum avagahana (space occupied by the body of a Sammurchhim Chatushpad Sthalchar Panchendriya Trryanchyonik (quadruped terrestrial five-sensed animal of asexual origin) is (generally) innumerable fraction of an angul and the maximum is gavyut prithakatva (two to nine gavyuts or four to 9 eighteen miles). (c) (Q.) Bhante ' How large is the avagahana (space occupied) by the body of an Aparyapt Sammurchhim Chatushpad Sthalchar Panchendriya Trryanchyonik (underdeveloped quadruped terrestrial five-sensed animal of asexual origin) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Sammurchhim Chatushpad Sthalchar OM sacitra anuyogadvAra sUtra-2 (114) Illustrated Anuyogadvar Sutra-2
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________________ Panchendriya Tiryanchyonik (underdeveloped quadruped terrestrial five-sensed animal of asexual origin) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul (d) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Sammurchhim Chatushpad Sthalchar Panchendriya Tiryanchyonik (fully developed quadruped terrestrial five-sensed animal of asexual origin)? . (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Sammurchhim Chatushpad Sthalchar Panchendriya Tiryanchyonik (fully developed quadruped terrestrial five-sensed animal of asexual origin) is innumerable fraction of an angul and the maximum is gavyut prithakatva (two to nine gavyuts or four to eighteen miles). (e) (Q.) Bhante | How large is the avagahana (space occupied) by the body of a Garbhavyutkrantik Chatushpad Sthalchar Panchendriya Tiryanchyonik (quadruped terrestrial five-sensed animal born out of womb) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Garbhavyutkrantik Chatushpad Sthalchar Panchendriya Tiryanchyonik (quadruped terrestrial five-sensed animal born out of womb) is (generally) innumerable fraction of an angul and the maximum is one thousand yojans. (f) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Chatushpad Sthalchar Panchendriya Tiryanchyonik (underdeveloped quadruped terrestrial five-sensed animal born out of womb)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Chatushpad Sthalchar Panchendriya Tiryanchyonik (underdeveloped quadruped terrestrial five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul. (g) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Chatushpad avagAhanA-prakaraNa (115) The Discussion on Avagahana
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________________ Sthalchar Panchendriya Tiryanchyonik (fully developed * quadruped terrestrial five-sensed animal born out of womb) ? ____ (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Chatushpad Sthalchar Panchendriya Tiryanchyonik (fully developed quadruped terrestrial five-sensed animal born out of womb) is innumerable * fraction of an angul and the maximum is six gavyuts (twelve miles) (4) (ka) uraparisappathalayarapaMciMdiyANaM pucchA, go. ! jaha. aMgu. asaM., ukko. joynnshssN| (kha) sammucchimauraparisappathalayarapaMceMdiyANaM pucchA, go. ! jaha. aMgu. asaM., ukko. joynnpuhttN| (ga) apajjattAyANaM jaha. aMgu. asaM., ukko. aMgu. asN.| (gha) pajjattayANaM jaha. aMgu. asaM., ukko. joynnpuhttN| (ca) gambhavakkaMtiyauraparisappathalayara. jaha. aMgu. asaM., ukko. joynnshssN| (cha) apajjattayANaM jaha. aMgu. asaM., ukko. aMgu. asN.| (ja) pajjattayANaM jaha. aMgu. asaM., ukko. joynnshssN| ___ (4) (ka) (pra.) bhagavan ! uraparisarpasthalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai? (u.) gautama ! uraparisarpasthalacarapaMcendriyatiryaMcayonikoM kI jaghanya avagAhanA agula ke asakhyAtave bhAga aura utkRSTa eka hajAra yojana hai| (kha) (pra.) bhagavan ! saMmUrchima uraparisarpasthalacarapaMcendriyatiryaMcayonikoM kI zarIrAvagAhanA kitanI hai? __(u.) gautama ! jaghanya aMgula ke asaMkhyAtaveM bhAga pramANa aura utkRSTa yojanapRthaktva 8 (do yojana se lekara nau yojana taka) pramANa hai| (ga) (pra.) bhagavan ! aparyApta saMmUrchima uraparisarpasthalacarapacendriyatiryaMcayonikoM kI avagAhanA kitanI hai? (u.) gautama ! unakI jaghanya aura utkRSTa avagAhanA aMgula ke asaMkhyAtaveM bhAga kI hai| sacitra anuyogadvAra sUtra-2 (116) Illustrated Anuyogadvar Sutra-2 6
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________________ (gha) (pra.) paryApta saMmUrchima uraparisarpasthalacarapacendriyatiryaMcayonikoM kI avagAhanA kitanI hai? (u.) gautama ! jaghanya aMgula ke asaMkhyAtave bhAga pramANa aura utkRSTa yojanapRthaktva hai| (ca) (pra.) bhagavan ! garbhavyutkrAntika uraparisarpasthalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai ? (u.) gautama ! jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa avagAhanA eka hajAra yojana kI hai| (cha) (pra.) bhagavan ! aparyApta garbhaja uraparisarpasthalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai? (u.) gautama ! jaghanya aura utkRSTa avagAhanA aMgula ke asaMkhyAtave bhAga pramANa hai| (ja) (pra.) bhagavan ! paryAptaka garbhavyutkrAntika uraparisarpasthalacarapaMcendriyatiryaMcayonikoM kI zarIrAvagAhanA kitanI hai? (u.) gautama ! jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa eka hajAra yojana kI hai| (4) (a) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Urparisarp Sthalchar Panchendriya Tiryanchyonik (non-limbed reptilian terrestrial five-sensed animal) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Urparisarp Sthalchar Panchendriya Tiryanchyonik (non-limbed reptilian terrestrial five-sensed animal) is (generally) innumerable fraction of an angul and the maximum is one thousand yojans. (b) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Sammurchhim Urparisarp Sthalchar Panchendriya Trryanchyonik (non-limbed reptilian terrestrial five-sensed animal of asexual origin) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Sammurchhim Urparisarp Sthalchar Panchendriya avagAhanA-prakaraNa (117) The Discussion on Avagahana
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________________ The Trryanchyonik (non-limbed reptilian terrestrial five-sensed animal of asexual origin) is (generally) innumerable fraction of an angul and the maximum is yojan prithakatva (two to nine yojans). (c) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Aparyapt Sammurchhim Urparisarp Sthalchar Panchendriya Tryanchyonik (underdeveloped non-limbed reptilian terrestrial five-sensed animal of asexual origin) ? (Ans.) Gautam | The minimum avagahana (space occupied) by the body of an Aparyapt Sammurchhim Urparisarp Sthalchar Panchendriya Trryanchyonik (underdeveloped non-limbed reptilian terrestrial five-sensed animal of asexual origin) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul (d) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Sammurchhim Urparisarp Sthalchar Panchendriya Tiryanchyonik (fully developed non-limbed reptilian terrestrial five-sensed animal of asexual origin)? (Ans.) Gautam . The minimum avagahana (space occupied) by the body of a Paryapt Sammurchhim Urparisarp Sthalchar Panchendriya Tiryanchyonik (fully developed non-limbed reptilian terrestrial five-sensed animal of asexual origin) is innumerable fraction of an angul and the maximum is yojan prithakatva (two to nine yojans). (e) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Garbhavyutkrantik Urparisarp Sthalchar Panchendriya Tiryanchyonik (non-limbed reptilian terrestrial fivesensed animal born out of womb) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Garbhavyutkrantik Urparisarp Sthalchar Panchendriya Tiryanchyonik (non-limbed reptilian terrestrial fivesensed animal born out of womb) is (generally) innumerable fraction of an angul and the maximum is one thousand yojans. (f) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Urparisarp Sthalchar sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (118) DSX
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________________ Panchendriya Tiryanchyonik (underdeveloped non-limbed reptilian terrestrial five-sensed animal born out of womb)? ___(Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Urparisarp Sthalchar Panchendriya Tiryanchyonik (underdeveloped non-limbed reptilian terrestrial five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul. ____(g) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Urparisarp Sthalchar Panchendriya Tiryanchyonik (fully developed non-limbed reptilian terrestrial five-sensed animal born out of womb) ? ___(Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Urparisarp Sthalchar Panchendriya Tiryanchyonik (fully developed nonlimbed reptilian terrestrial five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is one thousand yojans. (5) (ka) bhuyaparisappathalayarANaM pucchA, go. ! jaha. aMgu. asaM., ukko. gaauypuhttN| (kha) sammucchimabhuya. jAva jaha. aMgu. asaM., ukko. dhnnupuhttN| (ga) apajjattagasammucchimabhuya. jAva pucchA, go. ! jaha. aMgu. asaM., ukko. aMgu. asN.| ___ (gha) pajjattayANaM jaha. aMgu. saMkhe., ukko. dhnnupuhttN| (ca) gabbhavakkaMtiyabhuya. jAva pucchA, go. ! jaha. aMgu. asaM., ukko. gaauypuhttN| (cha) apajjattayANaM jaha. aMgu. asaM., ukko. aMgu. asN.|| (ja) pajjattayagabbhavakkaMtiya. jAva pucchA, go. ! jaha. aMgu. asaM., ukko. gaauypuhttN| avagAhanA-prakaraNa (119) The Discussion on Avagahana
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________________ * * * OM (5) (ka) (pra.) bhagavan ! aba bhujaparisarpasthalacarapaMcendriyatiryaMcayonikoM kI avagAhanA jAnane kI jijJAsA hai ? (u.) gautama ! sAmAnya se bhujaparisarpasthalacarapaMcendriyatiryaMcayonikoM kI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa avagAhanA gavyUtapRthaktva (do gAU se nau gAU taka) kI hai| (kha) (pra.) bhagavan ! sammUrchima bhujaparisarpasthalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai? __(u.) gautama ! jaghanya agula ke asaMkhyAtaveM bhAga aura utkRSTa dhanuSapRthaktva (do dhanuSa se nau dhanuSa taka) kI hai| (ga) (pra.) bhagavan ! aparyApta samUrchima bhujaparisarpasthalacarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai ? (u.) gautama ! unakI jaghanya aura utkRSTa zarIrAvagAhanA aMgula ke asaMkhyAtave bhAga pramANa hai| (gha) (pra.) bhagavan ! paryApta samUrchima bhujaparisarpasthalacarapaMcendriyatiryaMcayoniko kI avagAhanA kitanI hai? (u.) gautama ! jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa dhanuSapRthaktva kI hai| (ca) (pra.) bhagavan ! garbhavyutkrAntika bhujaparisarpasthalacarapaMcendriyatiryacayonikoM kI zarIrAvagAhanA kitanI hai? (u.) gautama ! unakI zarIrAvagAhanA jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa gavyUtapRthaktva samajhanI caahie| (cha) (pra.) bhagavan / garbhavyutkrAntika aparyApta bhujaparisarpasthalacarapaMcendriyatiryacayonikoM kI zarIrAvagAhanA kitanI hai? (u.) gautama ! unakI zarIrAvagAhanA jaghanya aura utkRSTa aMgula ke asaMkhyAtaveM bhAga pramANa hai| (ja) (pra.) bhagavan ! paryAptaka garbhavyutkrAntika bhujaparisarpasthalacarapacendriyatiryaMcayonikoM kI zarIrAvagAhanA kitanI hai ? (u.) gautama ! jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa gavyUtapRthaktva pramANa hai| sacitra anuyogadvAra-sUtra-2 * (120) Illustrated Anuyogadvar Sutra- 2 2
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________________ (5) (a) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Bhupparisarp Sthalchar Panchendriya Trryanchyonik (limbed reptilian terrestrial five-sensed animal)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Bhujparisarp Sthalchar Panchendriya Trryanchyonik (limbed reptilian terrestrial five-sensed animal) is (generally) innumerable fraction of an angul and the maximum is gavyut prithakatva (two to nine gavyuts or four to eighteen miles). (b) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Sammurchhim Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (limbed reptilian terrestrial fivesensed animal of asexual origin)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Sammurchhim Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (limbed reptilian terrestrial fivesensed animal of asexual origin) is (generally) innumerable fraction of an angul and the maximum is dhanush prithakatva (two to nine dhanush). (c) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Aparyapt Sammurchhim Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (underdeveloped limbed reptilian terrestrial five-sensed animal of asexual origin)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Sammurchhim Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (underdeveloped limbed reptilian terrestrial five-sensed animal of asexual origin) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul. (d) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Sammurchhim Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (fully developed limbed reptilian terrestrial five-sensed animal of asexual origin) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Sammurchhim Bhujparisarp Sthalchar avagAhanA-prakaraNa (121) The Discussion on Avagahana
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________________ * Panchendriya Turyanchyonik (fully developed limbed reptilian terrestrial five-sensed animal of asexual origin) is innumerables fraction of an angul and the maximum is dhanush prithakatva (two to nine dhanush). (e) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Garbhavyutkrantik Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (limbed reptilian terrestrial fivesensed animal born out of womb)? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Garbhavyutkrantik Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (limbed reptilian terrestrial fivesensed animal born out of womb) is (generally) innumerable fraction of an angul and the maximum is gavyut prithakatva (two to nine gavyuts or four to eighteen miles). (f) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Bhujparisarp. Sthalchar Panchendriya Tiryanchyonik (underdeveloped limbed reptilian terrestrial five-sensed animal born out of womb) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (underdeveloped limbed reptilian terrestrial five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is also innumerable fraction of an angul (g) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (fully developed limbed reptilian terrestrial five-sensed animal born out of womb) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (fully developed limbed reptilian terrestrial five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is gavyut prithakatva (two to nine gavyuts or four to eighteen miles). sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 * ** (122)
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________________ 6. (ka) khahayarapaMceMdiyatirikkhajoNiyANaM., go. ! jaha. aMgu. asaM., ukko. - dhnnupuhttN| (kha) sammucchimakhahayarANaM jahA bhuyaparisappasammucchimANaM tisu vi gamesu tahA bhaanniyvvN| (ga) gabbhavakkaMtiyANaM jaha. aMgu. asaM., ukko. dhnnupuhttN| __(gha) apajjattayANaM jaha. aMgu. asaM., ukko. aMgu. asN.| (ca) pajjattayANaM jaha. aMgu. asaM., ukko. dhaNupuhattaM / (6) (ka) (pra.) bhagavan ! khecarapaMcendriyatiryaMcayonikoM kI zarIrAvagAhanA kitanI hai? 6 (u.) gautama ! unakI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa dhanuSapRthaktva pramANa hai| (kha) tathA sAmAnya saMmUrchima khecarapaMcendriyatiryaMcayonika jIvoM kI jaghanya aura utkRSTa zarIrAvagAhanA saMmUrchima janma vAle bhujaparisarpapacendriyatiryaMcayonikoM ke tIna avagAhanA sthAno ke barAbara samajha lenA caahie| (ga) (pra.) bhagavan ! garbhavyutkrAntika khecarapaMcendriyatiryaMcayonika jIvoM kI zarIrAvagAhanA kitanI hai? (u.) gautama ! unakI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga pramANa aura utkRSTa dhanuSapRthaktva pramANa hai| (gha) (pra.) bhagavan ! aparyApta garbhavyutkrAntika khecarapaMcendriyatiryaMcayonikoM kI avagAhanA kitanI hai? (u.) gautama ! unakI jaghanya aura utkRSTa zarIrAvagAhanA aMgula ke asaMkhyAtaveM bhAga pramANa hai| (ca) (pra.) bhagavan ! paryApta garbhavyutkrAntika khecarapaMcendriyatiryaMcayonikoM kI zarIrAvagAhanA kitanI hai? ___ (u.) gautama ! unakI jaghanya zarIrAvagAhanA kA pramANa aMgula ke asaMkhyAtaveM bhAga aura utkRSTa dhanuSapRthaktva hai| avagAhanA-prakaraNa (123) The Discussion on Avagahana
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________________ (6) (a) (Q.) Bhante | How -large is the avagahana (space occupied) by the body of a Khechar Panchendriya Trryanchyonik (aerial five-sensed animal) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Khechar Panchendriya Tiryanchyonik (aerial The five-sensed animal) is (generally) innumerable fraction of an angul and the maximum is dhanush prithakatva (two to nine dhanush). (b) And the minimum as well as maximum avagahana (space occupied) by the body of a Sammurchhim Khechar Panchendriya Tiryanchyonik (aerial five-sensed animal of asexual origin) should be taken to be the same as the three points mentioned in connection with Sammurchhim Bhujparisarp Sthalchar Panchendriya Tiryanchyonik (limbed reptilian terrestrial fivesensed animal of asexual origin). (c) (Q.) Bhante ! How large is the avagahana (space occupied) 9 by the body of a Garbhavyutkrantik Khechar Panchendriya * Tiryanchyonik (aerial five-sensed animal born out of womb) ? (Ans.) Gautam ! The minimum avagahana (space occupied by the body of a Garbhavyutkrantik Khechar Panchendriya Tiryanchyonik (aerial five-sensed animal born out of womb) is (generally) innumerable fraction of an angul and the maximum is dhanush prithakatva (two to nine dhanush) (d) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Khechar Panchendriya Tiryanchyonik (underdeveloped aerial five-sensed animal born out of womb) ? (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrantik Khechar Panchendriya Tiryanchyonik (underdeveloped aerial five-sensed animal born out of womb) is innumerable fraction of an angul and in the maximum is also innumerable fraction of an angul. (e) (Q.) Bhante ! How large is the avagahana (space occupied) u by the body of a Paryapt Garbhavyutkrantik Khechar sacitra anuyogadvAra sUtra-2 ( 124 ) Illustrated Anuyogadvar Sutra-2
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________________ TE Panchendriya Tiryanchyonik (fully developed aerial five-sensed en animal born out of womb) ? ___ (Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Garbhavyutkrantik Khechar Panchendriya Tiryanchyonik (fully developed aerial five-sensed animal born out of womb) is innumerable fraction of an angul and the maximum is a dhanush prathakatva (two to nine dhanush). (7) ettha saMgahaNigAhAo bhvNti| taM jahA joyaNasahassa gAuyapuhatta tatto ya joynnpuhttN| doNhaM tu dhaNupuhattaM sammucchima hoi uccattaM // 1 // joyaNasahassa chaggAuyAiM tatto ya joynnshssN| gAuyapuhatta bhuyage pakkhIsu bhave dhaNupuhattaM // 2 // (7) ukta samagra kathana kI saMgrAhaka gAthAe~ isa prakAra haiM samUrchima jalacaratiryaMcapaMcendriya jIvoM kI utkRSTa avagAhanA eka hajAra yojana, catuSpadasthalacara kI gavyUtapRthaktva, uraparisarpasthalacara kI yojanapRthaktva, bhujaparisarpasthalacara kI evaM khecaratiryacapaMcendriya kI dhanuSapRthaktva pramANa hai // 1 // ___ garbhaja tiryaMcapaMcendriya jIvoM meM se jalacaroM kI eka hajAra yojana, catuSpadasthalacaroM kI chaha gavyUta, uraparisarpasthalacaro kI eka hajAra yojana, bhujaparisarpasthalacaroM kI gavyUtapRthaktva aura pakSiyo (khecaroM) kI dhanuSapRthaktva pramANa utkRSTa zarIrAvagAhanA jAnanA caahie||2|| vivecana-ina sUtro me tiryaca pacendriya jIvo kI avagAhanA kA varNana hai| paMcendriya jIvo ke cAra bheda hai-(1) nAraka, (2) tiryaca, (3) manuSya, aura (4) dev| nAraka jIvo kI avagAhanA kI carcA pahale A cukI hai| tiryacapacendriya ke pA~ca bheda hai-(1) jalacara-jala me calane vaale| (2) sthalacarabhUmi para calane vAle-gAya, bhaisa aadi| (3) khecara-AkAza me calane/uDane vAle--pakSI aadi| (4) uraHparisarpa-chAtI ke bala regakara calane vAle-saoNpa, ajagara aadi| (5) bhujaparisarpa-bhujAo ke sahAre regakara calane vAle cUhA, gilaharI aadi| jo mAtA-pitA ke sayoga ke binA hI janma lete hai ve sammUrchima tathA garbha se janma lene vAle garbhaja athavA garbhavyutkrAnta kahalAte hai| jisa jIva ne ki AhAra Adi paryApti (zakti) grahaNa kara lI hai vaha paryAptaka tathA jisakI zaktiyA~ abhI apUrNa hai vaha apryaaptk| isa prakAra ukta pA~ca tiryacapacendriya jIvo kA sammUrchima, garbhaja, paryAptaka, aparyAptaka ke cAra-cAra bheda se bIsa bheda ho jAte hai| yahA~ jalacara Adi pratyeka ke 7-7 bheda kiye gaye hai| avagAhanA-prakaraNa (125) The Discussion on Avagahana OLV XX
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________________ The it-(9) silfuro (Hr ), (2) , () 39414 feft, (x) qurano ufafa, (4) Tafa, (EUR) 399414 Tetor, aen (9) qaf472 72 577 Fra stal GTCT TO Yahle to tiryacayonika jIvo ke 74 5 = 35 bheda karake 35 tathA eka sAmAnya, yo kula 36 prazno kA samAdhAna diyA gayA hai| ye kula 36 avagAhanA sthAna kahe jAte hai| (7) The epitomic verses compiling the aforesaid in brief are as follows, The maximum avagahana (space occupied) by the body of a Sammurchhim (of asexual origin) Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animal) is one thousand yojans, of a Sammurchhim (of asexual origin) Chatushpad Sthalchar (quadruped terrestrial) is gavyut prithakatva, of a Sammurchhim (of asexual origin) Urparisarp Sthalchar (nonlimbed reptilian terrestrial) is yojan prithakatva and that of a Sammurchhim (of asexual origin) Bhujparisarp Sthalchar (limbed reptilian terrestrials) and a Sammurchhim (of asexual origin) Khechar Tiryanch Panchendriya (aerial five-sensed animal) is dhanush prtithakatva. (1) Of the Garbhavyutkrant Trryanch Panchendriya (five-sensed animals born out of womb) the maximum avagahana (space occupied) of a Jalachar (aquatic) is one thousand yojans, of a Chatushpad Sthalchar (quadruped terrestrial) is six gavyut, of Urparisarp Sthalchar (non-limbed reptilian terrestrial) is one thousand yojans and of a Bhujparisarp Sthalchar (limbed reptilian terrestrial) is gavyut prithakatva (two to nine gavyut). That of a Khechar Thryanch Panchendriya (aerial five-sensed animals) is dhanush prithakatua (two to nine dhanush). (2) Elaboration--The aforesaid aphorisms describe the avagahana (space occupied) of the bodies of five-sensed animals There are four divisions of five-sensed animals (1) Naarak (infernal beings). (2) Tiryanch (animals), (3) Manushya (human beings), and (4) Deva (divine beings or gods) The avagahana (space occcupied) in context of infernal beings has already been discussed. Five-sensed animals are again divided into five categories--(1) Jalachar--those who move in water or aquatic. (2) Sthalchar--those who move on land like cow, buffalo etc or terrestrials. (3) Khechar--those who move in the air or sacitra anuyogadvAra sUtra-2 (126) Ilustrated Anuyogadvar Sutra-2
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________________ aerials (4) Urparisarp--those who crawl without the help of limbs, like snakes etc or non-limbed reptilians. (5) Bhujparisarp-those who crawl with the help of limbs, like rat, squirrel etc. or limbed reptilians. Those born spontaneously without male-female intercourse are called Sammurchhim (of asexual origin) and those born out of womb are called Garbhaj or Grabhavyutkrant. Beings who have fully developed capacity of food intake and other physiological functions are called Paryaptak (fully developed) and those who are still short of such development are called Aparyaptak (underdeveloped). Thus these four kinds (Sammurchhim, Garbhaj, Paryaptak and Aparyaptak) of each of the five categories of five-sensed animals make twenty categories. Here seven classifications of each of the five kinds have been made(1) Aughik (general), (2) Sammurchhim, (3) Aparyaptak Sammurchhim, (4) Paryaptak Sammurchhim, (5) Garbhaj, (6) Aparyaptak Garbhaj, and (7) Paryaptak Garbhaj. These seven categories of five kinds of animals make a total of 35 categories. Adding one more being the general category for all animals, a total of 36 questions have been answered here. These 36 are called Avagahana Sthan or places (types) of spaceoccupation. manuSyagati-avagAhanA nirUpaNa 352. (1) maNussANaM bhaMte ! kemahAliyA sarIrogAhaNA pannattA ? goyamA ! jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM tinni gaauyaaii| 352. (1) (pra.) manuSyo kI zarIrAvagAhanA kitanI kahI hai ? (u.) gautama ! (sAmAnya rUpa meM) manuSyoM kI avagAhanA jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa tIna gavyUta (tIna kosa) hotI hai| AVAGAHANA (SPACE OCCUPIED) OF HUMAN BEINGS 352. (1) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Manushya (human being) ? (Ans.) Gautam | The minimum avagahana (space occupied) by the body of a manushya (human being) is (generally) innumerable fraction of an angul and the maximum is three gavyut (six miles). (?) wypogunumi ATA T.! JE. BIL. GH., Hoteht. Bil. BTH. avagAhanA-prakaraNa (127) The Discussion on Avagahana
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________________ (2) (pra.) bhaMte ! saMmUrchima manuSyoM kI avagAhanA kitanI hai ? (u.) gautama ! saMmUrchima manuSyoM kI jaghanya aura utkRSTa avagAhanA aMgula ke ra asaMkhyAtaveM bhAga pramANa hai| (2) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Sammurchhim Manushya (human being of asexual origin)? (Ans.) Gautam ! The minimum as well as maximum avagahana (space occupied) by the body of a Sammurchhim Manushya (human being of asexual origin) is (generally) innumerable fraction of an angul. (3) gabbhavakkaMtiyamaNussANaM jAva goyamA ! jaha. aMgu. asaM., ukko. tinni gaauyaaiN| apajjattagagabbhavakkaMtiyamaNussANaM pucchA, go. ! jaha. aMgu. asaM., ukko. vi aMgu. asN.| pajjattayaga. pucchA, go. ! jaha. aMgu. asaM., ukko. tinni gaauaaii| __ (3) (pra.) bhagavan ! garbhavyutkrAnta (garbhaja) manuSyoM kI avagAhanA kI pRcchA hai ? (u.) gautama ! sAmAnya rUpa meM garbhaja manuSyoM kI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa tIna gavyUta pramANa hai| (pra.) bhagavan ! aparyApta garbhavyutkrAnta manuSyoM kI avagAhanA kitanI hai ? (u.) unakI jaghanya aura utkRSTa zarIrAvagAhanA aMgula ke asaMkhyAtaveM bhAga pramANa hai| (pra.) bhagavan ! paryApta garbhavyutkrAnta manuSyoM kI avagAhanA kA pramANa kitanA hai ? (u.) gautama ! unakI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa avagAhanA tIna gavyUta pramANa hai| vivecana-prastuta praznottaro me manuSyo ke pA~ca avagAhanA sthAna batAye gaye hai-(1) sAmAnya manuSya, (2) samUrchima manuSya, (3) garbhaja manuSya, (4) aparyApta garbhaja manuSya, aura (5) paryApta garbhaja mnussy| saMmUrchima tiryacoM kI taraha saMmUrchima manuSyo me aparyApta aura paryApta ye do vikalpa nahIM hote| samUrchima manuSya garbhaja manuSyo ke zukra, zoNita Adi me hI utpanna hote hai aura ve aparyApta avasthA me hI mara jAte hai| ata uname paryApta-aparyApta vikalpa sambhava nahI hai| sacitra anuyogadvAra sUtra-2 (128) Illustrated Anuyogadvar Sutra-2 SANE "*" *
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________________ sAmAnya manuSyo kI jo utkRSTa avagAhanA tIna kosa kI kahI hai, vaha devakuru Adi ke manuSyoM kI apekSA se samajhanA caahie| manuSya kI zarIragata lambAI-cauDAI Adi para bhUmi kA, bhojana kA tathA samaya kA prabhAva paDatA hai| prAcIna itihAsa paDhane vAle jAnate hai Aja se hajAroM, lAkho varSa pahale ke jalacara Adi anya jIvo kI zarIragata vizAlatA kA varNana Aja Azcaryajanaka lagatA hai, parantu yaha purAtAttvika satya hai ki prAcInakAla ke jIva parvata jaise vizAlakAya hote the| ___ vartamAnakAla me zarIragata avagAhanA (uccatA) kI adhikatA ke kucha udAharaNa dekhie "bambaI kI devala sarkasa kampanI me eka nau phITa U~cA AdamI kAma karatA thaa| 18 disambara, 1892 ke 'gujarAta mitra' nAmaka samAcAra-patra ke 30ve aka me asthi-pajaro kA varNana karate hue likhA hai ki 'konaTolokasa' nAma kA eka rAkSasa sADhe pandraha phuTa U~cA thaa| 'pharaTIgsa' nAma kA manuSya 28 phITa U~cA thaa| mulatAna zahara me vIra daravAje ke bhItara eka nau gaja kI kabra abhI taka vidyamAna hai, jisase spaSTa pratIta hotA hai ki usa kabra vAlA manuSya nau gaja yAnI 27 phITa U~cA thaa| videza ke eka ajAyabaghara meM DeDha phuTa lambA manuSya kA daoNta rakhA huA hai| vicAra kIjie, jisa manuSya kA itanA lambA daoNta hai vaha manuSya DIlaDaula aura kada me kitanA U~cA hogaa|'' (anu. zrI jJAna muni jI, bhAga 2, pR. 613) (3) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Garbhavyutkrant Manushya (human being born en out of womb) ? ____(Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Garbhavyutkrant Manushya (human being born out of womb) is (generally) innumerable fraction of an angul and the maximum is three gavyut (six miles). (Q.) Bhante ! How large is the avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrant Manushya (underdeveloped human being born out of womb)? (Ans.) Gautam ! The minimum as well as maximum avagahana (space occupied) by the body of an Aparyapt Garbhavyutkrant Manushya (underdeveloped human being born out of womb) is innumerable fraction of an angul. (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Paryapt Garbhavyutkrant Manushya (fully developed human being born out of womb) ? ___(Ans.) Gautam ! The minimum avagahana (space occupied) by the body of a Paryapt Garbhavyutkrant Manushya (fully avagAhanA-prakaraNa (129) The Discussion on Avagahana
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________________ developed human being born out of womb) is innumerable fraction of an angul and the maximum is three gavyut (six miles). Elaboration-In these aphorisms five Avagahana sthans (types of space-occupation) have been described (1) Normal human beings, (2) Sammurchhim Manushyas (human beings of asexual origin), (3) Garbhavyutkrant Manushyas (human beings born out of womb), (4) Aparyapt Garbhavyutkrant Manushyas (underdeveloped human beings born out of womb), and (5) Paryapt Garbhavyutkrant Manushyas (fully developed human beings born out of womb) Unlike the animals of asexual origin the human beings of asexual origin do not have the categories of fully developed and underdeveloped. The human beings of asexual origin are born in the semen, blood etc of the humans and die in their underdeveloped state. Thus these two alternatives are nonexistent. The maximum avagahana (space occupied) by the body of a normal human being stated as three gavyuts (six miles) is in context of the human beings of Devakuru (according to Jain Mythology) and other such specific areas. The dimension of the human body is influenced by factors like place (land), available food and time Students of anthropology and paleontology know that though the huge proportions of the bodies of the beings, including aquatic and terrestrial animals, of the remote past appear to be incredible but this is a paleontological reality that the bodies of the beings of the remote past were, indeed, gigantic Hindi Tika of Anuyogadvar Sutra, Part 2, by Shri Jnana Muni, p 613 mentions some examples of such unusually large dimensions from the modern era "A nine feet tall man worked in the Deval Circus Company of Bombay. In the 30th number of a newspaper, Gujarat Mitra, dated 18th December, 1892, describing the fossil remains, it is mentioned that Conotolocus (a giant demon) measured fifteen and a half feet in height A man named Furtigs was 28 ft tall In the city of Multan inside the Vir Gate there is a grave measuring more than nine yards, clearly indicating that the individual buried there must have been 27 ft tall In a foreign museum one of the exhibits is a tooth measuring one and a half feet. The size of the human being that could have such huge tooth can well be imagined "" sacitra anuyogadvAra sUtra - 2 (130) Illustrated Anuyogadvar Sutra-2
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________________ vANavyaMtara aura jyotiSka devoM kI avagAhanA 353. vANamaMtarANaM bhavadhAraNijjA uttaraveubviyA ya jahA asurakumArANaM tahA bhANiyavvaM / 353. vANavyaMtaroM kI bhavadhAraNIya eva uttaravaikriya zarIra kI avagAhanA asurakumAroM ke samAna jAnanA caahie| (sUtra 348) THE DIVINE BEINGS 353. The avagahana (space occupied ) by the Bhavadharaniya (normal) and Uttarvaikriya (secondary transmuted) bodies of Vanavyantar (interstitial) gods is same as that of Asurkumar gods (aphorism 348). 554. jahA vANamaMtarANaM tahA jotisiyANaM / 354. jitanI vANavyaMtaroM kI avagAhanA hai, utanI hI jyotiSka devoM kI bhI hai / 354. The avagahana (space occupied ) by the bodies of Jyotishk (stellar) gods is also same as that of Vanavyantar (interstitial) gods. vaimAnika devoM kI avagAhanA 355. (1) sohammayadevANaM bhaMte ! kemahAliyA sarIrogAhaNA pannattA ? gomA ! duvihA pa. / taM - 1. bhavadhAraNijjA ya, 2 . uttaraveubviyA ya / tattha NaM jA sA bhavadhAraNijjA sA jahanneNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM satta rayaNIo / tattha NaM jA sA uttaraveubviyA sA jahantreNaM aMgulassa saMkhejjaibhAgaM, ukkoseNaM joyaNasattasahassaM / 355. (1) (pra.) bhaMte ! saudharmakalpa ke devoM kI zarIrAvagAhanA kitanI hai ? ( u ) gautama ! ( unakI avagAhanA) do prakAra kI kahI hai - ( 9 ) bhavadhAraNIya, aura (2) uttrvaikriy| inameM se bhavadhAraNIya avagAhanA jaghanya aMgula ke asaMkhyAtave bhAga kI aura utkRSTa sAta rana (hAtha jitanI ) hai / uttaravaikriya zarIra kI avagAhanA jaghanya aMgula ke saMkhyAtaveM bhAga aura utkRSTa eka lAkha yojana jitanI hai| avagAhanA-prakaraNa (131) For Private Personal Use Only The Discussion on Avagahana
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________________ VAIMAINK GODS 355. (1) (Q.) Bhante ! How large is the avagahana. (space occupied) by the body of a Deva (divine-being) of the Saudharmkalp (dimension) ? ___(Ans.) Gautam ! The avagahana (space occupied) by the body of a Deva (divine-being) of the Saudharm dimension is of two kinds(1) Bhavadharaniya (by the normal body), and (2) Uttarvazkriya (by the secondary transmuted body). Of these the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is seven ratnis. The minimum avagahana (space occupied) of the Uttarvalkriya (secondary transmuted) body is countable fraction of an angul and the maximum is one lac (one hundred thousand) yojans. (2).jahA sohamme tahA IsANe kappe vi bhaanniyvyN| (2) IzAnakalpa me bhI devoM kI avagAhanA kA pramANa saudharmakalpa jitanA hI jAnanA caahie| (2) The avagahana (space occupied) by the body of a Deva (divine-being) of the Ishan dimension is same as that in the Saudharm dimension. (3) jahA sohammayadevANaM pucchA tahA sesakappANaM devANaM pucchA bhANiyavvA jAva accuyakappo___ saNaMkumAre bhavadhAraNijjA jaha. aMgu. asaM., ukko. cha rayaNIo; uttaraveubbiyA jahA sohmme| ___ jahA saNaMkumAre tahA maahiNde| ____ baMbhaloga-laMtaesu bhavadhAraNijjA jaha. aMgu. asaM., ukko. paMca rayaNIo; uttaraveubbiyA jahA sohmme| ___ mahAsukka-sahassAresu bhavadhAraNijjA jaha. aMgu. asaM., ukko. cattAri rayaNIo; uttaraveubbiyA jahA sohmme| sacitra anuyogadvAra sUtra-2 * (132) Illustrated Anuyogadvar Sutra-2
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________________ ANata-pANata-AraNa-accutesu causu vi bhavadhAraNijjA jaha. aMgu. asaM., ukko. tiNi rayaNIo; uttaraveuvviyA jahA sohamme / (3) saudharmakalpa ke devoM kI zarIrAvagAhanA viSayaka prazna kI taraha zeSa acyutakalpa taka ke devoM kI avagAhanA sambandhI prazna pUrvavat jAnanA caahie| uttara isa prakAra haiMsanatkumArakalpa meM bhavadhAraNIya jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa chaha ratni pramANa hai / uttaravaikriya avagAhanA saudharmakalpa ke barAbara hai| sanatkumArakalpa jitanI avagAhanA mAhendrakalpa meM jAnanA / brahmaloka aura lAMtaka - ina do kalpoM meM bhavadhAraNIya zarIra kI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa avagAhanA pA~ca ratni pramANa hai / uttaravaikriya avagAhanA kA pramANa saudharmakalpavat hai / mahAzukra aura sahasrArakalpoM meM bhavadhAraNIya avagAhanA jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa cAra rani pramANa hai / uttaravaikriya zarIrAvagAhanA saudharmakalpa ke samAna hai| Anata, prANata, AraNa aura acyuta - ina cAra kalpoM meM bhavadhAraNIya avagAhanA jaghanya aMgula ke asakhyAtave bhAga aura utkRSTa tIna ratni kI hai| inakI uttaravaikriya avagAhanA saudharmakalpa ke hI samAna hai / vivecana - devo ke cAra mukhya nikAya hai - (1) bhavanapati, (2) vANavyatara, (3) jyotiSka, aura (4) vaimaanik| inhI ke bhedopabheda karane para devo ke 198 bheda hote hai / (dekhe tattvArthasUtra 4 / 1) phira bhI rUDhi se 'kalpa' zabda kA vyavahAra vaimAnika devoM ke lie hI kiyA jAtA hai| saudharmakalpa se acyutakalpa paryanta ke deva kalpopapanna hai aura inase Upara nava-graiveyaka Adi sarvArthasiddha taka ke vimAno me indrAdi kI kalpanA nahI hone se vahA~ ke deva kalpAtIta kahalAte hai / ina sabhI kalpavAsI devo kI uttaravaikriya jaghanya aura utkRSTa zarIrAvagAhanA samAna arthAt jaghanya agula ke sakhyAtave bhAga pramANa aura utkRSTa eka lAkha yojana kI hai| lekina bhavadhAraNIya utkRSTa avagAhanA meM antara hai / isakA kAraNa yaha hai ki Upara-Upara ke pratyeka kalpa me vaimAnika devo kI Ayusthiti, prabhAva, sukha, ghuti - kAti, lezyAo kI vizuddhi, viSayoM ko grahaNa karane kI aindriyaka zakti eva avadhijJAna kI vizadatA kramazaH adhika hotI hai / kintu eka deza se dUsare deza me gamana karane rUpa gati, zarIrAvagAhanA, parigraha - mamatvabhAva aura abhimAna bhAvanA uttarottara Upara-Upara ke devo alpa- alpatara hotI jAtI hai| isI kAraNa saudharmakalpa me devo kI zarIrAvagAhanA sAta rani pramANa hai to vaha bArahave acyutakalpa meM jAkara tIna rani pramANa raha jAtI hai| avagAhanA-prakaraNa (133) For Private Personal Use Only The Discussion on Avagahana
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________________ PARADO YA COPROPO Cooo * * * (3) Like the avagahana (space occupied) by the body of a Deva (divine-being) of the Saudharm dimension, questions should be asked for all the dimensions of gods up to Achyut dimension The answers are as follows In case of Sanatkumar-kalp (dimension) the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is six ratnis. The avagahana (space occupied) of the Uttarvarkriya (secondary transmuted) body is same as that in the Saudharm dimension. The avagahana (space occupied) by the body of a Deva (divinebeing) of the Mahendra dimension is same as that in the Sanatkumar dimension. In case of Brahmalok and Lantak-kalps (dimensions) the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is five ratnis. The avagahana (space occupied) of the Uttarvazkriya (secondary transmuted) body is same as that in the Saudharm dimension. In case of Mahashukra and Sahasrar-kalps (dimensions) the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is four ratnis. The avagahana (space occupied) of the Uttarvalkriya (secondary transmuted) body is same as that in the Saudharm dimension. In case of Anat, Pranat, Aran and Achyut-kalps (dimensions) the minimum avagahana (space occupied) of the Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is three ratnis The avagahana (space occupied) of the Uttarvalkriya (secondary transmuted) body is same as that in the Saudharm dimension. Elaboration - There are four main dimensions of gods or divine beings(1) Bhavanpati (mansion residing), (2) Vaanvyantar (interstitial), (3) Jyotishk (stellar), and (4) Vaimanik (endowed with celestial vehicle; celestial-vehicular). Including categories and sub-categories of these, the total number of classes of divine beings comes to 198 (Tattvarth Sutra 4/1) sacitra anuyogadvAra sUtra-2 ( 134 ) Illustrated Anuyogadvar Sutra-2
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________________ My em However, the term kalp (dimension) is traditionally used for the Vaimanik (celestial-vehicular) gods only Starting from Saudharm-kalp the gods up to Achyut-kalp are called Kalpopapanna Starting from Nava-graiveyak, in the higher celestial vehicles up to Sarvarth-siddh the system of Indras (kings of gods) or the feudal structure of the kalp (dimension) does not exist, therefore the divine beings of these dimensions are called Kalpateet devas (gods beyond kalps) The minimum as well as maximum avagahana (space occupied) by the Uttarvaukriya (secondary transmuted) bodies of all these kalpdwelling gods is same, minimum being countable fraction of an angul and maximum being one lac yojans. However the Bhavadharaniya (normal) avagahana (space occupied) varies The reason for this is that the life-span, influence, joy, radiance, purity of attitude, the information acquiring potency of sense organs and the range of Avadhi-jnana (extrasensory perception of the physical dimension) progressively enhance in each higher dimension But the speed of movement from one place to another, space occupied by the body, fondness for possessions and ego progressively diminish. That is the reason that the avagahana (space occupied) by the body of a Saudharm god is seven ratnis whereas at the twelfth level of Achyut-kalp it remains only three ratnis (4) gevejjayadevANaM bhaMte ! kemahAliyA sarIrogAhaNA pannattA ? go. ! gevejjagadevANaM ege bhavadhAraNijjae sarIrae, se jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM do rynniio| (8) (9.) 4d! duch det g@t strament fon ? (u.) gautama ! graiveyaka devoM ke ekamAtra bhavadhAraNIya zarIra hI hotA hai| usa zarIra kI jaghanya avagAhanA aMgula ke asaMkhyAtaveM bhAga aura utkRSTa avagAhanA do hAtha kI hotI hai| (4) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Deva (divine-being) of the Graweyak dimension ? (Ans.) Gautam ! Graweyak gods only have Bhavadharaniya (normal) body. The minimum avagahana (space occupied) of this Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is two ratnis. avagAhanA-prakaraNa ( 135 ) The Discussion on Avagahana
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________________ (5) aNuttarovavAiyadevANaM bhaMte ! kemahAliyA sarIrogAhaNA patnattA ? goyamA ! aNuttarovavAiyadevANaM ege bhavadhAraNijjae sarIrae, se jahaneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM ekkA rynnii| (5) (pra.) bhaMte ! anuttaraupapAtika devo ke zarIra kI kitanI avagAhanA hotI hai ? (u.) gautama ! anuttaravimAnavAsI devoM ke ekamAtra bhavadhAraNIya zarIra hI hotA hai| unakI avagAhanA jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa eka hAtha kI hotI hai| (prajJApanAsUtra, pada 21 ke avagAhanA dvAra meM inakA vistArapUrvaka varNana hai|) ___ (5) (Q.) Bhante ! How large is the avagahana (space occupied) by the body of a Deva (divine-being) of the Anuttaraupapatik dimension ? (Ans.) Gautam ! Anuttaraupapatik gods only have Bhavadharaniya (normal) body. The minimum avagahana (space occupied) of this Bhavadharaniya (normal) body is innumerable fraction of an angul and the maximum is one ratni. (For detailed description of these see Avagahana Dvar of Prajnapana Sutra, Pad 21.) utsedhAMgula ke bheda aura bhedoM kA alpabahutva 356. se samAsao tivihe pnnnntte| taM jahA-sUIaMgule payaraMgule ghnnNgule| ___ aMgulAyatA egapadesiyA seDhI sUIaMgule, sUI sUIe guNiyA payaraMgule, payaraM sUIe guNiyaM ghnnNgule| 356. vaha utsedhAMgula saMkSepa se tIna prakAra kA kahA gayA hai-(1) sUcyaMgula, (2) pratarAMgula, aura (3) ghnaaNgul| eka aMgula lambI tathA eka pradeza cauDI AkAzapradezoM kI zreNI (paMkti-rekhA) ko sUcyaMgula kahate hai| sUcI se sUcI ko guNA karane para pratarAMgula niSpanna hotA hai| sUcyugala se guNA karane para pratarAgula ghanAMgula kahalAtA hai| KINDS AND COMPARATIVE DIMENSIONS OF UTSEDHANGUL 356. Briefly utsedhangul is said to be of three types(1) Suchyangul (linear angul), (2) Pratarangul (square angul), and (3) Ghanangul (cubic angul). sacitra anuyogadvAra sUtra-2 * (136) Illustrated Anuyogadvar Sutra-2
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________________ * One angul long and one space-point wide row of space-points is called Suchyangul (linear angul). Suchyangul (linear angul) multiplied by suchyangul (linear angul) is Pratarangul (square angul). Pratarangul (square angul) multiplied by suchyangul (linear angul) is Ghanangul (cubic angul). 357. eesi NaM sUcIaMgula-payaraMgula-ghaNaMgulANaM katare katarehito appe vA bahue vA tulle vA visesAhie vA ? ____ savvatthove sUIaMgule, payaraMgule asaMkhejjaguNe, ghaNaMgule asNkhejjgunne| se taM ussehNgule| __ 357. (pra.) ina sUcyaMgula, pratarAMgula aura ghanAMgula meM kauna kisase alpa, bahuta, tulya athavA vizeSAdhika hai ? - (u.) inameM (sabase choTA) sUcyaMgula hai| pratarAMgula usase asaMkhyAta guNA aura pratarAMgula se ghanAMgula asaMkhyAta guNA hai| __ yaha utsedhAMgula hai| (vivecana sUtra 337 ke anusAra) 357. (Q.) Bhante ! Which of these three, Suchyangul. (linear angul), Pratarangul (square angul), and Ghanangul (cubic angul), is relatively less, more, equal or much more. ___ (Ans.) Of these, Suchyangul (linear angul) is least, Pratarangul (square angul) is innumerable times larger than it and Ghanangul (cubic angul) is still innumerable times larger. (for elaboration refer to aphorism 337) This concludes the description of Utsedhangul (fragmentary units of angul). (3) pramANAMzula (3) PRAMANANGUL (Paramount Angul) pramANAMgula 358. se kiM taM pamANaMgule ? pamANaMgule egamegasta NaM raNNo cAuraMtacakkavaTTissa aTTha sovaNNie kAgaNirayaNe chattale duvAlasaMsie aTThakaNNie ahigaraNisaMThANasaMThie paNNatte, tassa NaM egamegA koDI * avagAhanA-prakaraNa (137) The Discussion on Avagahana
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________________ * ... ACHHI .N A Masoolo Blook.la.sabal6.616, Ce. 74 3GN * KOHOODAR ussehaMgulavikkhaMbhA, taM samaNassa bhagavao mahAvIrassa addhaMgulaM, taM sahassaguNaM pamANaMgulaM bhvti| 358. (pra.) pramANAMgula kA kyA svarUpa hai? (u.) (sabase baDe aMgula ko pramANAMgula kahate hai|) yaha isa prakAra hai-bharata kSetra para zAsana karane vAle cakravartI rAjA kA aSTa suvarNa jitane bhAra vAlA chaha tala vAlA, bAraha - bhujA (koTiyoM) aura ATha karNikA (konoM) vAlA tathA aharana ke saMsthAna (sunAra ke eraNa jaise AkAra) vAlA kAkaNIratna hotA hai| usakI pratyeka bhujA utsedhAMgula ke samAna cauDAI * vAlI hai, vaha eka bhujA zramaNa bhagavAna mahAvIra ke ardhAMgula jitanI hotI hai| usa ardhAMgula a se hajAra guNA (arthAt utsedhAMgula se hajAra guNA) eka pramANAMgula hotA hai| PRAMANANGUL 358. (Q.) What is this Pramanangul (paramount angul) ? (Ans.) (The angul of largest dimension is called Pramanangul or paramount angul.) It is defined as follows- A Chakravarti king (an emperor) ruling over Bharat area in all the four directions has a jewel named Kakini weighing eight suvarn (a unit of weight) and having six sides or surfaces, twelve edges and eight corners and is shaped like an anvil. Each of its sides measures one utsedhangul which is equal to half angul of Shraman Bhagavan Mahavir. One thousand times of this is one pramanangul (paramount angul). __359. eteNaM aMgulappamANaeNaM cha aMgulAI pAdo, do pAyA-duvAlasa aMgulAI vihatthI, do vihatthIo rayaNI, do rayaNIo kucchI, do kucchIo dhaNU, do dhaNusahassAI gAuyaM, cattAri gAuyAiM joynnN| __359. isa aMgula se chaha aMgula kA eka pAda, do pAda athavA bAraha aMgula kI eka * vitasti, do vitastiyoM kI ratni (hAtha), do rani kI eka kukSi, do kukSiyo kA eka dhanuSa, do hajAra dhanuSa kA eka gavyUta aura cAra gavyUta kA eka yojana hotA hai| ___vivecana-ina do sUtro me se pahale me pramANAgula kA vyutpattilabhya artha batalAkara usake yathArtha mAna kA nirdeza kiyA hai| isI prasaga me cakravartI rAjA kA svarUpa, usake pramukha ratla kAkaNI kA pramANa aura zramaNa bhagavAna mahAvIra ke AtmAgula kA mAna batA diyA hai| sacitra anuyogadvAra sUtra-2 (138) Illustrated Anuyogadvar Sutra-2 *
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________________ OM tIrthakaro kI taraha cakravartI rAjA bhI utsarpiNI aura avasarpiNI kAla ke tIsare, cauthe Are me hote haiN| eka avasarpiNI kAla me bAraha cakravartI hote hai aura vaha eka samaya me eka kSetra me eka hI cakravartI hotA hai| chaha khaNDa para usakA eka chatra zAsana hotA hai| pratyeka cakravartI sAta ekendriya aura sAta paMcendriya, kula caudaha ratno kA svAmI hotA hai| prastuta me ullikhita kAkaNI ratna pArthiva ratna hai aura vaha ATha suvarNa jitanA bhArI (vajana vAlA) hotA hai| suvarNa usa samaya kA eka tola thaa| vaha cAro ora se sama hotA hai| usakI ATha karNikAyeM kone aura bAraha koTiyA~-bhujAe~ hotI hai| pratyeka bhujA eka utsedhAgula kI lambAI, cauDAI vAlI viSkama pramANa hotI hai| prAcIna citro ke anusAra kAkaNI ratna kI AkRti citra me dekhe| kAkaNI ratna viSa ko naSTa karane vAlA hotA hai| yaha sadA cakravartI ke skandhAbAra me sthApita rahatA hai| isakI kiraNe bAraha yojana taka phailatI hai| jahA~ candra, sUrya, agni Adi andhakAra ko naSTa karane me samartha nahI hote, aisI tamisrA guphA me yaha kAkaNI ratna andhakAra ko samUla naSTa kara detA hai| pramANAgula kI lambAI (AyAma) utsedhAgula se 400 gunI tathA cauDAI (viSkaMbha) 2 gunI adhika hotI hai| 400 ko 23 gunA karane para pramANAgula utsedhAgula se hajAra gunA hotA hai| TIkAkAra ne prAcIna tIna matoM kA ullekha karake batAyA hai ki bhagavAna mahAvIra kA 1 AtmAgula 2 utsedhAgula ke samAna hotA hai| arthAt eka utsedhAgula = ardha-AtmAgula hotA hai| TIkAkAra ke ina ullekho ke anusAra bhagavAna mahAvIra kA zarIra utsedhAgula se 7 hAtha pramANa, AtmAgula se (bhagavAna mahAvIra ke agula se) 84 agula = 33 hAtha pramANa thaa| 359. By this standard of angul, six anguls make one paad, twelve anguls make one vitasti, twenty four anguls make one ratni, forty eight anguls make one kukshi and ninety six anguls make one dand or dhanush or yuga or aksha or musal. By this standard of dhanush, two thousand dhanushas make one gavyut and four gavyuts make one yojan. Elaboration In the aforesaid aphorisms the word meaning of pramanangul is mentioned and then its exact magnitude has been defined in this context simple definition of a Chakravarti emperor has been given alongwith the dimensions of his Kakini jewel and the atmangul (own finger) of Bhagavan Mahavir Like Tirthankars, Chakravarti emperors also live during the third and fourth epochs of the progressive and regressive cycles of time There are twelve Chakravartis in one regressive cycle and only one at a time. His reign extends to all the six divisions of Bharat area Every Chakravarti possesses fourteen jewels, seven one-sensed and seven five Skirtakine YON Gok avagAhanA-prakaraNa (139) The Discussion on Avagahana
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________________ sensed. The Kakini jewel mentioned here is a mineral and weighs eight suvarns, a unit of weight of that period. All its sides are equal It has eight corners and twelve sides Each side being one utsedhangul square The shape of this Kakini jewel, based on ancient illustrations, can be seen in illustration. This Kakini jewel acts as an antitoxin It rests in the vault of the Chakravarti Its glow spreads up to twelve yojans. It can fully illuminate a dark cave where light from the sun, the moon or other sources fails to reach The length of pramanangul is 400 times that of utsedhangul and the width is two and a half times that. Thus (on the whole) one pramanangul is one thousand times the utsedhangul. The commentator (Tika), referring to three ancient views, informs that one atmangul (own finger) of Bhagavan Mahavir was equal to 2 utsedhangul. Numerically put, 1 utsedhangul = 1/2 atmangul. Inferring from these mentions by the commentator (Tlka) the body of Bhagavan Mahavir was 7 haath tall in terms of utsedhangul and three and a half haath tall in terms of atmangul. pramANAMgula kA prayojana 360. eteNaM pamANaMguleNaM kiM paoyaNaM ? ___ eeNaM pamANaMguleNaM puDhavINaM kaMDANaM pAyAlANaM bhavaNANaM bhavaNapatthaDANaM nirayANaM nirayAvaliyANaM nirayapatthaDANaM kappANaM vimANANaM vimANAvaliyANaM vimANapatthaDANaM TaMkANaM kUDANaM selANaM siharINaM paDabhArANaM vijayANaM vakkhArANaM vAsANaM vAsaharANaM vAsaharapabbayANaM velANaM veiyANaM dArANaM toraNANaM dIvANaM samudANaM AyAma-vikkhaMbhauccattovveha-parikkhevA mvijjNti| ___ 360. (pra.) isa pramANAMgula kA kyA prayojana (upayoga) hai? (u.) isa pramANAMgula se (ratnaprabhA Adi naraka) pRthviyoM kI, (ratnakAMDa Adi) kADoM-khaNDoM kI, pAtAlakalazoM kI, (bhavanavAsiyoM ke) bhavanoM kI, bhavano ke prastaroM kI, narakAvAsoM kI, naraka-paMktiyoM kI, naraka ke prastaroM kI, kalpoM kI, vimAnoM kI, vimAna-paMktiyoM kI, vimAna-prastaroM kI, TaMkoM kI, kUToM kI, parvatoM kI, zikhara vAle parvatoM kI, prAgbhAroM (namita parvatoM) kI, vijayoM kI, vakSAroM kI, (bharata Adi) kSetroM kI, (himavAn Adi) varSadhara parvatoM kI, samudroM kI, velAoM kI, vedikAo kI, dvAroM kI, sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 * * * * (140)
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________________ HINR addeo AN 11--2 L PX HECHANAK SHER.. A naraka prastara paMktiyA~ bhANAMgula Sneha RA / COSMAdava KARTENSias AR HAR RA ACHAR
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________________ citra paricaya 8 Illustration No. 8 pramANAMgula kA prayojana pramANAMgula-utsedhAgula se hajAra gunA baDA hotA hai| isase deva vimAno kI vimAna paktiyA~ tathA naraka pRthviyo ke prastara Adi svAbhAvika vastuo kA nApa hotA hai| zikhara parvato, kUTo, guphAo tathA samudro Adi kA nApa bhI pramANAMgula se hotA hai| -sUtra 360, pRSTha 141 THE USE OF PRAMAANANGUL Pramaanangul-It is one thousand times the dimension of Utsedhangul This unit is used to measure the dimensions of rows of celestial vehicles, areas of hells and other large natural areas It is also used to measure the dimensions of mountains, peaks, caves, seas etc - Aphorism 360, p 141
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________________ toraNoM kI, dvIpoM kI tathA samudroM kI lambAI, caur3AI, U~cAI, gaharAI aura paridhi mApI jAtI hai| vivecana-loka me tIna prakAra ke rUpI padArtha hai - (1) manuSyakRta, ( 2 ) upAdhijanya, aura (3) shaashvt| manuSyakRta padArtho kI lambAI, cauDAI Adi kA mApa AtmAgula dvArA hotA hai / upAdhijanya padArtha se yahAeN zarIra kA kathana hai| isakA mApa utsedhAMgula ke dvArA kiyA jAtA hai| zAzvata padArthoM kI lambAI, cauDAI Adi pramANAMgula ke dvArA mApI jAtI hai| jaise narakabhUmiyA~ zAzvata hai, unakI lambAIcauDAI me kicinmAtra bhI antara nahIM AtA, ataH pramANAgula kA parimANa bhI sadaiva eka jaisA rahatA hai| vizeSa zabdoM ke artha pRthvI - bhUkhaNDa kANDa -1 -bhUmi kA baDA bhAga - bhUtalIya sasAra bhavana - bhavanapati devo ke AvAsa bhavana - prastara- bhavano ke madhyavartI antarAla bhAga naraka - yamaloka naraka - paMkti- yamaloka kI paktiyA~ naraka - prastara - narako ke bIca kA bhAga kalpa - vaimAnika devo ke AvAsa vimAna - jyotiSka aura vaimAnika devo ke AvAsa aura yAna vimAna - paMkti - vimAno kI pakti vimAna- prastara -vimAno ke bIca kA bhAga TaMka - eka dizA me TUTA huA parvata kUTa - zikhara zaila - muMDa parvata ( zikhararahita parvata) paridhi- gherA pAtAla zikharI - zikhara vAle parvata prAgbhAra- kucha jhuke hue parvata vijaya - mahAvideha kSetra vakSaskAra - gajadanta ke AkAra vAle parvata avagAhanA- prakaraNa (141) For Private Personal Use Only The Discussion on Avagahana
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________________ varSa-bharata Adi kSetra varSadhara parvata-kSetro kI sImA karane vAle parvata velA-samudra ke jvAra kI U~cAI aura nIcAI vedikA-maca dvAra-daravAjA toraNa-praveza dvAra dvIpa-TApU samudra-samudra AyAma-viSkabha, lambAI, cauDAI viSkambha-lambAI eva cauDAI uvveha-gaharAI (hAribhadrIya vRtti) PURPOSE OF PRAMANANGUL 360. (Q.) What is the purpose of this Pramanangul (paramount angul)? (Ans.) This Pramanangul (paramount angul) is used to measure the length, width, height, depth and circumference of prithvis, kands, patals, bhavans, bhavan-prastars, naraks, narakpanktis, narak-prastars, kalps, vimans, viman-panktis, vimanprastars, tanks, koots, shails, shikharis, pragbhars, vijayas, vakshaskars, varsh, varshdhars, samudras, velas, vedikas, dvars, torans, dveeps, samudras etc. ___Elaboration-In the lok (occupied space) there are three types of substances having form--(1) man made, (2) causal creations, and (3) eternal Man made things are measured in atmangul units. Causal creations here mean physiological bodies; they are measured in utsedhangul units The eternal things are measured in pramanangul. For example the hells or the lands where the infernal beings dwell are eternal and there is no variation in their dimensions This means that Pramanangul is always the same Technical Termsprithvi-world, large land mass; hell or infernal world kand--large division of land sacitra anuyogadvAra sUtra-2 (142) Illustrated Anuyogadvar Sutra-2
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________________ patal-subterranean world bhavan-divine-mansion (occupying a specific level in outer space) of mansion-dwelling gods bhavan-prastar-intervening space between two levels of divine mansions narak-hell; world where infernal beings dwell narak-pankti-rows of hells narak-prastar--intervening space between two levels of infernal worlds kalp--the world or level or dimension of gods dwelling in celestial vehicles viman--the dwelling place or celestial vehicle of Jyotishk (stellar) and Varmanik (celestial-vehicular) gods viman-pankti--row of vimans viman-prastar-intervening space between two levels of vimans tank--a mountain with one face broken or straight koot-peak or pinnacle shail--flat-top mountain paridhi-round shikhari-mountain with a peak pragbhar-leaning mountain; mountain with an overhang vijaya--Mahavideh area (a specific continent in Jain mythology) vakshaskar-elephant-tusk-shaped mountain varsh-large land mass of continental size, like Bharatvarsh (Indian sub-continent) varshdhar-mountain range dividing varsh (continents) vela-depth and height of ebb and tide in the sea, also beaches vedika-platform; plateau dvar-gate toran-arch dveep-island avagAhanA-prakaraNa ( 143 ) The Discussion on Avagahana
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________________ * * samudra-sea, ocean ayam-length vishkambh-length and breadth (area) udvedh-depth (Vritti by Haribhadra Suri) pramANAMgula ke bheda evaM alpabahutva ___361. se samAsao tivihe pnnnntte| taM jahA-seDhIaMgule payaraMgule ghnnNgule|| __ asaMkhejjAo joyaNakoDAkoDIo seDhI, seDhI seTIe guNiyA payaraM, payaraM seDhIe guNitaM logo, saMkhejjaeNaM logo guNito saMkhejjA logA, asaMkhejjaeNaM logo guNio asaMkhejjA logaa| ___361. vaha (pramANAMgula) saMkSepa me tIna prakAra kA hai-(1) zreNI aMgula, (2) pratarAMgula, tathA (3) ghnaaguNl| ____ asaMkhyAta koDAkoDI yojanoM kI eka zreNI hotI hai| zreNI ko zreNI se guNita karane para pratarAMgula aura pratarAgula ko zreNI ke sAtha guNA karane se (eka) loka hotA hai| loka ko saMkhyeya se guNA karane para sakhyeya loka aura asaMkhyeya se guNA karane para asaMkhyeya loka hote haiN| KINDS AND COMPARATIVE DIMENSIONS OF PRAMANANGUL 361. Briefly pramanangul is said to be of three types(1) Shreni-angul (series-angul), (2) Pratarangul (square seriesangul), and (3) Ghanangul (cubic series-angul). Innumerable kodakodi (1014) yojans is called Shreni-angul (series-angul). Shreni-angul (series-angul) multiplied by shreniangul (series-angul) is Pratarangul (square series-angul) and pratarangul (square series-angul) multiplied by shrenu-angul (series-angul) is one Lok (occupied space). Lok multiplied by a countable number makes countable Loks and when multiplied by uncountable number it makes innumerable Loks. 362. etesiNaM seDhIaMgule-payaraMgula-ghaNaMgulANaM katare katarehito appe vA bahue vA tulle vA visesAhie vA ? Rakske.ske.kesathe.akolestonote.ske.kesatssakce.ke.ske.ke.skskskskskske.sleeplesslesale.ke.ke.sle.ke.ske.sler, * sacitra anuyogadvAra sUtra-2 (144) Illustrated Anuyogadvar Sutra-2
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________________ savvatthove seDhiaMgule, payaraMgule asaMkhejjaguNe ghaNaMgule asaMkhejjaguNe / se taM pamANaMgule / se taM vibhaagnipphnne| se taM khettappamANe / // avagAha tti payaM sammattaM // 362. (pra.) ina zreNI aMgula, pratarAMgula aura ghanAMgula meM kauna kisase alpa, adhika, tulya athavA vizeSAdhika hai ? ( u . ) zreNI aMgula sabase choTA - alpa hai, usase pratarAMgula asaMkhyAta guNA hai aura pratarAMgula se ghanAgula asakhyAta guNA hai| vivecana - prastuta me 'asaMkhejjAo joyaNakoDAkoDIo seDhI' pada kA yaha Azaya hai ki pramANAMla niSpanna yojana kI asakhyAta koDAkoDI savartita yojanoM kI eka zreNI hotI hai / eka karoDa ko eka karor3a se guNA karane para prApta saMkhyA ko koDAkoDI kahate haiN| yadyapi sUtra meghanAla ke svarUpa kA saketa nahIM kiyA hai lekina yaha pahale batAyA jA cukA hai ki ghanAgula se kisI bhI vastu kI lambAI, cauDAI aura moTAI kA parimANa jAnA jAtA hai| ataeva yahA~ ghanIkRta loka ke udAharaNa dvArA ghanAgula kA svarUpa spaSTa kiyA hai| loka kA varNana isa prakAra hai- samagra loka Upara se nIce taka caudaha rajju pramANa hai| usakA vistAra nIce sAta rajju, madhya me eka rajju, brahmaloka nAmaka pA~cave devaloka taka kA madhya bhAga meM pA~ca rajju aura ziro bhAga me eka rajju hai / yahI ziro bhAga loka kA anta hai / adholoka kA vistAra Upara-prathama naraka eka rajju pramANa hai, nIce vistRta hotA huA saptama naraka kA vistAra sAta rajju pramANa ho gayA hai| isa prakAra kI lambAI, cauDAI pramANa vAle loka kI AkRti donoM hAtha kamara para rakhakara nAcate hue puruSa ke samAna hai / isIlie loka ko puruSAkAra sasthAna se sasthita kahA hai| isa loka ke ThIka madhya bhAga me eka rajju cauDA aura caudaha rajju U~cA kSetra trasa - nADI kahalAtA hai| ise trasa - nADI kahane kA kAraNa yaha hai ki dvIndriya se lekara pacendriya taka ke trasa - sajJaka jIvo kA yahI vAsa-sthAna hai| ghanAgula se loka kI AkRti viSayaka carcA eva vibhinna gaNitika vivecano ke lie dekhe anuyogadvAra, AcArya mahAprajJa jI, pR. 245 - 248, loka prakAza, sarga 12 me bhI loka sambadhI vistRta varNana hai / , dravyapramANa aura kSetrapramANa kA nirUpaNa samApta huA / || avagAhanApada prakaraNa samApta // 362. (Q.) Bhante ! Which of these three, Shreni - angul (seriesangul), Pratarangul (square series-angul) and Ghanangul (cubic series-angul), is relatively less, more, equal or much more ? avagAhanA-prakaraNa (145) For Private Personal Use Only The Discussion on Avagahana
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________________ (Ans.) Of these, Shreni-angul (series-angul) is least, Pratarangul (square series-angul) is innumerable times larger than it and Ghanangul (cubic series-angul) is still innumerable times larger. This concludes the description of Pramanangul (paramount angul). This concludes the description of Vibhag nishpanna kshetra pramana (fragmentary standard of measurement of area). This also concludes the description of Kshetra pramana (standard of measurement of area). Elaboration-'Asankhejjao joyankodakodio sedhi'-This phrase means innumerable kodakodi yojans made up of the pramanangul make one shreni (series). One kodakodi means one crore (one hundred million or 107 multiplied by one crore. Although ghanangul (cubic angul) has not been mentioned here, the already defined parameters of length, breadth and height have been confirmed with the example of the three dimensional configuration of Lok. The description of the Lok is-The total height of the Lok is said to be 14 rajju The base is seven rajju wide, the middle is one rajju wide, still higher up to fifth dimension of gods, Brahmalok, it is five rajju wide and the top is one rajju wide. This top portion is the edge of the Lok. The lower half starting from the middle expands gradually to seven rajjus This area contains the seven infernal worlds one under the other, first of which is one rajju wide and the seventh seven rajjus. The Lok, having aforesaid dimensions, has the shape of a man standing akimbo and turning around at a spot. That is why it is said to have a man-like configuration In the middle of this Lok a perpendicular portion one rajju wide and 14 rajju high is called Tras-nadi. It is named so because this is the dwelling place of all tras (mobile) beings from twosensed to five-sensed Further details about these measurements and shape of the Lok along with a variety of mathematical interpretations can be seen in Anuogadaraim, pp 245-248 by Acharya Mahaprajna and Lok Prakash chapter 12 (see illustration) END OF THE DISCUSSION ON AVAGAHANA * sacitra anuyogadvAra sUtra - 2 (146) Illustrated Anuyogadvar Sutra-2
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________________ kAlapramANa prarUpaNa 363. se kiM taM kAlappamANe ? kAlappamANe duvihe paNNatte / taM jahA - 1. padesanipphaNNe ya, 2 . vibhAganiSkaNNe ya / 363. (pra.) kAlapramANa kyA hai ? ( pra . ) kAlapramANa do prakAra kA hai - ( 1 ) pradezaniSpanna, aura (2) vibhAganiSpanna | kAlapramANa- prakaraNa THE DISCUSSION ON KAAL PRAMANA KAAL PRAMANA 363. (Q.) What is this Kaal pramana (standard of measurement of time)? (Ans.) Kaal pramana (standard of measurement of time) is of two kinds (1) Pradesh nishpanna (segment or time-point related), and (2) Vibhag nishpanna (fragmentary). 364. se kiM taM padesanipphaNNe ? padesaniSphaNNe egasamayadvitIe dusamayadvitIe tisamayadvitIe jAva dasasamayadvitIe - saMkhejjasamayadvitIe aMsakhejjasamayaIie se taM padesanipphaNNe / 364. (pra.) pradezaniSpanna kAlapramANa kyA hai ? (u.) eka samaya kI sthiti vAlA, do samaya kI sthiti vAlA, tIna samaya kI sthiti vAla yAvat dasa samaya kI sthiti vAlA, saMkhyAta samaya kI sthiti vAlA, asakhyAta samaya kI sthiti vAlA pradezaniSpanna kAlapramANa hai| isa prakAra se pradezaniSpanna ( arthAt kAla ke nirvibhAga aMza se hone vAle) kAlapramANa kA svarUpa jAnanA caahie| 364. (Q.) What is this Pradesh nishpanna kaal pramana (timepoint related standard of measurement of time)? (Ans.) The (examples of) Pradesh nishpanna kaal pramana (time-point related standard of measurement of time) are as follows-- kAlapramANa- prakaraNa (147) For Private Personal Use Only The Discussion on Kaal Pramana
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________________ * Time duration of one Samaya (ultimate fractional unit of time that cannot be divided any further), time duration of two Samayas, e time duration of three Samayas (and so on. . . ), time duration of ten Samayas, time duration of countable Samayas and time duration of uncountable Samayas. This concludes the description of Pradesh nishpanna kaal pramana (time-point related standard of measurement of time). 365. se kiM taM vibhAganiSphaNNe ? vibhAganiSphaNNe samayA''valiya-muhattA divasa-ahoratta-pakkha mAsA y| saMvacchara-juga-paliyA saagr-osppi-priattttaa||1|| 365. (pra.) vibhAganiSpanna kAlapramANa kA kyA svarUpa hai ? (u.) samaya, AvalikA, muhUrta, divasa, ahorAtra, pakSa, mAsa, saMvatsara, yuga, palyopama, OM sAgara, avasarpiNI (utsarpiNI) aura pudgalaparAvartana rUpakAla ko vibhAganiSpanna kAlapramANa kahate haiN| ___ 365. (Q.) What is this Vibhag nishpanna kaal pramana (fragmentary standard of measurement of time)? * (Ans.) The (examples of) Vibhag nishpanna kaal pramana (fragmentary standard of measurement of time) are as follows___Time expressed as-Samaya, Avaluka, Muhurt, Duvas, Ahoratra, Paksh, Maas, Samvatsar, Yug, Palyopam, Sagar, Avasarpini (and Utsarpini) and Pudgal Paravartan (Kaal). samaya kA nirUpaNa 366. se kiM taM samae ? ___samayassa NaM parUvaNaM karissAmi-se jahANAmae tuNNAgadArae siyA taruNe balavaM jugavaM juvANe appAtaMke thiragahatthe daDhapANi-pAya-pAsapiTuMtarorupariNate talajamalajuyalaparighaNibhabAhU cammedRga-duhaNa-muTThiyasamAhayaniciyagattakAye laMghaNa-pavaNajaiNavAyAmasamatthe urassabalasamaNNAgae chee dakkhe pattaTe kusale mehAvI niuNe niuNasippovagae egaM mahatiM paDasADiyaM vA paTTasADiyaM vA gahAya sayarAhaM hatthamettaM osaarejjaa| sacitra anuyogadvAra sUtra-2 (148) Illustrated Anuyogadvar Sutra-2
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________________ tattha coyae paNNavayaM evaM vayAsI jeNaM kAleNaM teNaM tuNNAgadAraeNaM tIse paDasADiyAe vA paTTasADiyAe vA sayarAhaM hatthamette osArie se samae bhavai ? __no iNamaDhe samaDhe ? kamhA ? jamhA saMkhejjANaM taMtUNaM samudayasamitisamAgameNaM paDasADiyA niSpajjai, uvarillammi taMtummi acchiNNe heTThille taMtUNaM chijjai, aNNammi kAle uvarille taMtU chijjai aNNammi kAle hiDille taMtU chijjai, tamhA se samae na bhvti| ____ evaM vayaMtaM paNNavagaM coyae evaM vayAsI jeNaM kAleNaM teNaM tuNNAgadAraeNaM tIse paDasADiyAe vA paTTasADiyAe vA uvarille taMtU chiNNe se samae ? Na bhvti| kamhA ? jamhA saMkhejjANaM pamhANaM samudayasamitisamAgameNaM ege taMtU niSphajjai, uvarille pamhammi acchiNNe heDhille pamhe na chijjati, aNNammi kAle uvarille pamhe chijjati aNNammi kAle heDille pamhe chijjati, tamhA se samae Na bhvti| evaM vadaMtaM paNNavagaM coyae evaM vayAsIjeNaM kAleNaM teNaM tuNNAgadAraeNaM tassa taMtussa uvarille pamhe chiNNe se samae ? Na bhvti| kamhA? ___ jamhA aNaMtANaM saMghAtANaM samudayasamitisamAgameNaM ege pamhe Nipphajjai, uvarille saMghAte avisaMghAtie heDille saMghAte Na visaMghADijjati, aNNammi kAle uvarille saMghAe visaMghAtijjai aNNammi kAle heDille saMghAe visaMghAtijjai, tamhA se samae Na bhvti| etto vi NaM sahamatarAe samae paNNatte samaNAuso ! * * kAlapramANa-prakaraNa (149) The Discussion on Kaal Primana
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________________ 366. (pra.) vaha samaya kA svarUpa kyA hai ? (u.) mai samaya kI prarUpaNA karU~gA jaise-koI tunnavAya (raphUgara julAhA yA darjI) kA putra hai| vaha taruNa, balavAn, yugavAna (tIsare-cauthe Are meM janmA huA) yuvA, svastha aura sadhe hue hAthoM vAlA hai, usake hAthapaoNva, pArzva, pRSThAntara (pasalI) aura uru (jaMghAe~) sudRDha aura vikasita haiN| sama zreNI meM sthita do tAla vRkSa aura parighA (kapATa kI argalA) ke samAna (sudRDha) jisakI bhujAe~ haiN| carmeSTaka (vyAyAma karane kA camaDe kA upakaraNa), pASANa, mudgara aura muTThI ke vyAyAmoM se jisake zarIra ke puDhe Adi sudRDha haiN| jo Antarika utsAha bala se yukta hai| laMghana (uchalanAa Long jump), plavana (kUdanA-hAI jampa), dhAvana (dauDanA) aura vyAyAma karane meM samartha hai, cheka (prayoga kI vidhi jAnane vAlA), dakSa (zIghra kAma karane vAlA), prAptArtha (pravINa), kuzala, medhAvI, nipuNa aura sUkSma (prayoga ko jAnane vAlA) zilpa kalA meM niSNAta hai| vaha yuvA eka baDI paTazATikA (sUtI sADI) athavA paTTazATikA (rezamI sADI yA rezamI vastra) ko lekara ati zIghra eka hAtha pramANa jitanA vastra phAr3a DAlatA hai| yahA~ preraka (ziSya) ne prajJAyaka (guru) se isa prakAra pUchAjitane samaya meM usa tunnavAya putra ne zIghra hI usa paTazATikA yA paTTazATikA ko eka hAtha phADa DAlA, kyA utane kAla ko eka samaya kahA jAtA hai ? (guru) aisA nahIM hotaa| (ziSya) kyoM nahI hotA? (guru) kyoki sakhyeya (anekAneka) tantuoM ke samudaya, samiti (milana) aura samAgama se eka paTazATikA taiyAra hotI hai| usa zATikA ke Upara vAle tantu ke chinna hue binA nIce vAlA tantu chinna nahIM hotA, Upara kA tantu dUsare samaya meM chinna hotA hai aura nIce kA dUsare (bhinna) samaya meM, isalie eka hAtha zATikA phaTane kA kAla 'samaya' nahI hotaa| prajJApaka (guru) ke aisA kahane para preraka (ziSya) ne isa prakAra kahAjitane samaya meM usa tunnavAya putra ne usa paTazATikA yA paTTazATikA ke Upara vAle tantu kA chedana kiyA, kyA vaha utanA kAla samaya hotA hai ? (guru) nahIM hotaa| (guru) kyoM? sacitra anuyogadvAra sUtra-2 (160) Illustrated Anuyogadvar Sutra-2 FROVAOr * SAT NA
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________________ (guru) saMkhyeya pakSmoM (sUkSma rezoM-dhAgoM) ke samudaya, samiti aura samAgama se eka tantu nirmita hotA hai, Upara kA pakSma-rezA chinna hue binA nIce kA pakSma chinna nahIM hotaa| Upara kA pakSma dUsare samaya meM chinna hotA hai aura nIce kA dUsare (bhinna) samaya meM, isalie vaha samaya nahI hotaa| ___ guru se ziSya ne punaH prazna kiyA jitane samaya meM usa tunavAya putra ne usa tantu ke Upara vAle pakSma ko chinna kiyA, kyA utane kAla ko samaya kahA jAye ? ___ (guru) nahIM ! utanA kAla samaya nahIM hai| (guru) kyoM? __(guru) kAraNa yaha hai ki ananta saMghAtoM ke samudaya, samiti aura samAgama se eka pakSma nirmita hotA hai, Upara kA saMghAta jaba taka nahIM bikharatA taba taka nIce kA saMghAta bhI nahIM bikhrtaa| Upara kA saMghAta dUsare samaya meM bikharatA hai aura nIce kA dUsare (bhinna) samaya * meM, isalie vaha samaya nahIM hotaa| he AyuSmAn zramaNa ! samaya isase bhI sUkSmatara hotA hai| vivecana-sAmAnya vyavahAra me hama jise sekaNDa, minaTa, ghaNTA, dina-rAta, mahInA Adi kAla kahate hai, vAstava meM yaha to kAla kI sthUla ikAIyA~ hai| kAla to vaha sUkSma kintu vyApaka sattA hai jisake nimitta se sabhI dravya vastuo kA pariNamana (parivartana) sUkSmatama stara para abhivyakta hotA hai| usI pariNamana athavA parivartana ke AdhAra para hI kAla kA mApadaNDa sthira hotA hai| kAla kA sabase sUkSma yA choTA aza samaya hai| jaise paramANu avibhAjya hai, vaise hI samaya bhI avibhAjya hai| jaina AcAryoM ne samaya kI paribhASA karate hue batAyA hai-utkRSTa gati se eka paramANu saTe hue dvitIya paramANu taka jitane kAla me jAtA hai, usa sUkSma kAla ko samaya kahate hai| hama jisa sUkSma se sUkSma kAla ko pahacAnate hai, vaha asakhyAta samayo kA saMghAta hai| sUtra me tunnavAya (julAhe) ke udAharaNa dvArA atyanta zIghratApUrvaka vastra chedana kA jo udAharaNa diyA hai, vaha sthUla samaya kI pahacAna hai| isalie kahA hai-"etto vi suhuma tarAe sme|"-smy to isase bhI adhika sUkSmatara hotA hai| palaka jhapakane mAtra me asakhyAta samaya bIta jAte hai| Aja ke vijJAna ke atyanta sUkSma yatra bhI samaya ke usa sUkSma aza ko jAnane meM aba taka samartha nahIM hue hai| asakhyAta samayo se banane vAlI AvalikA Adi samaya ke vibhAgo kA varNana agale sUtra me kiyA gayA hai| SAMAYA 366. (Q.) What is this Samaya (ultimate fractional unit of time)? (Ans.) I will define Samaya (ultimate fractional unit of time) e kAlapramANa-prakaraNa (151) The Discussion on Kaal Pramana
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________________ For example, there is a son of a tunnavaya (weaver or tailor) He is young, strong and belongs to the right era (the third or the fourth epoch of the time cycle). He is youthful and healthy. He has steady hands and well developed and strong limbs, flanks, rib-cage and thighs He has sturdy arms like a pair of level palm trees and the bolt of a large gate The muscles and sinews have been rendered robust by regular exercises using charmestak (a leather equipment), stone, wooden club and fists. He is full of enthusiasm and inner strength. He is accomplished in leaping (long jump), jumping (high jump), sprinting and other exercises. He is skilled, agile, proficient, intelligent, accomplished, accurate and an exponent of precision in craftsmanship Such young man takes a large piece of cotton or silk cloth and tears quickly one cubit length out of it. At this point a disciple asks the teacher Is the time taken by that son of a tailor to quickly tear one cubit out of that large piece of cotton or silk cloth equal to one Samaya (ultimate fractional unit of time)? (Teacher) No, it is not so. (Student) Why? (Teacher) Because one piece of cloth is produced by progressive assimilation of numerous integrations of many aggregates of infinite threads and without tearing the thread at the top, that at the bottom cannot be torn. Thus the thread at the top is torn at a moment that is different than the moment the bottom one is torn. Therefore, the time taken in tearing one cubit of cloth is not one Samaya. At this statement by the teacher, the disciple asks Is the time taken by that son of a tailor to tear the thread at the top equal to one Samaya? (Teacher) No, it is not so. (Student) Why? (Teacher) Because one thread is produced by progressive assimilation of numerous integrations of many aggregates of infinite fibres and without splitting the fibre at the top, that at the bottom cannot be split. Thus the fibre at the top is split at a sacitra anuyogadvAra sUtra - 2 (152) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ moment that is different than the moment the bottom one is split. Therefore, the time taken in tearing one thread is not one Samaya. At this the disciple asks again Is the time taken by that son of a tailor to tear the fibre at the top equal to one Samaya ? (Teacher) No, it is not so. (Student) Why? (Teacher) Because one fibre is produced by progressive assimilation of numerous integrations of many aggregates of infinite sanghats (aggregates of ultimate-particles) and without disintegration of the sanghat at the top, that at the bottom does not disintegrate. Thus the sanghat at the top disintegrates at a moment that is different than the moment the bottom one disintegrates. Therefore, the time taken in tearing the fibre at the top is not one Samaya. O long lived Shraman! Samaya is still very minute than this. Elaboration--The terms like second, minute, hour, day-night, month, which we generally call time are in fact gross units of time. Time is that subtle but all pervading entity through which any and all transformations of all substances find expression at the subtlest level The time scale is standardized on the basis of those changes or transformations The smallest indivisible unit of time is called Samaya As the ultimate-particle is indivisible so is Samaya, the ultimate fraction of time Defining Samaya, Jain Acharyas state that the time taken by one ultimate-particle in going to the adjacent ultimate-particle at optimum speed is called one Samaya. The smallest unit of time that we are able to recognize is an aggregate of uncountable Samayas The example of a tailor tearing a piece of cloth here is related to gross Samaya That is why it concludes with the statement that Samaya is still very minute than this. In a mere blink of eyes uncountable Samayas pass. Even the most modern scientific instruments have yet to actually measure that minute fraction of time The following aphorism details the units of time such as avalika which is an aggregate of innumerable Samayas kAlapramANa-prakaraNa (153) The Discussion on Kaal Pramana * * *
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________________ samayasamUhaniSpanna kAlavibhAga ____367. asaMkhejjANaM samayANaM samudayasamitisamAgameNaM sA egA Avaliya tti pvucci| saMkhejjAo AvaliyAo uusaaso| saMkhejjAo AvaliyAo niisaaso| haTThassa aNavagallassa niruvakiTThassa jNtunno| ege UsAsa-nIsAse esa pANu tti buccti||1|| satta pANUNi se thove satta thovANi se lve| lavANaM sattahattarie esa muhutte viyaahie||2|| tiNNi sahassA satta ya sayANi tehattaraM ca ussaasaa| esa muhutto bhaNio savvehiM aNaMtanANIhiM // 3 // eteNaM muhattapamANeNaM tIsaM muhuttA ahoratte, paNNarasa ahorattA pakkho, do pakkhA mAso, do mAsA uU, tiNNi uU ayaNaM, do ayaNAI saMvacchare, paMca saMvaccharie juge, vIsaM jugAI vAsasayaM, dasa vAsasayAI vAsasahassa, sayaM vAsasahassANaM vAsasayasahassaM, caurAsII vAsayasahassAiM se ege pubaMge, caurAsItiM puvaMgasatasahassAiM se ege pube, caurAsII puvvasayasahassAiM se ege tuDiyaMge, caurAsIiM tuDiyaMgasayasahassAI se ege OM tuDie, caurAsIiM tuDiyasayasahassAiM se ege aDaDaMge, caurAsII aDaDaMgasayasahassAI se ege aDaDe, caurAsII aDaDasayasahassAiM se ege avavaMge, caurAsIiM avavaMgasayasahassAiM se ege avave, caurAsItiM avavasatasahassAI se ege hUhuyaMge, caurAsIiM hUhuyaMgasatasahassAiM se ege hUhue, evaM uppalaMge uppale paumaMge paume naliNaMge naliNe atthaniuraMge atthaniure auyaMge aue NauyaMge Naue pauyaMge paue cUliyaMge cUliyA, caurAsItiM cUliyAsayasahassAiM se ege sIsapaheliyaMge, caurAsItiM sIsapaheliMgasatasahassAI sA egA siispheliyaa| etAva tAva gaNie, eyAvae ceva gaNiyassa visae, ato paraM ovmie| 367. asaMkhyAta samayoM ke samudAya samiti ke saMyoga se (asaMkhyAta samayoM ke samudAya rUpa saMyoga se) eka AvalikA hotI hai| saMkhyAta AvalikAoM kA eka ucchvAsa aura saMkhyAta AvalikAoM kA eka niHzvAsa hotA hai| sacitra anuyogadvAra sUtra-2 (154) Illustrated Anuyogadvar Sutra-2 " SS
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________________ OM hRSTa (prasanna), vRddhAvasthA se rahita, zArIrika roga aura mAnasika (kleza) vyAdhi se rahita manuSya Adi ke eka ucchvAsa (zvAsa ko bAhara pheMkanA-recaka) niHzvAsa (zvAsa bhItara bharanA-pUraka) ke 'kAla' ko prANa kahA hai // 1 // aise sAta prANoM kA eka stoka, sAta stokoM kA eka lava aura satahattara lavo kA eka muhUrta hotA hai||2|| ___ sarvajJa-ananta jJAniyoM ne tIna hajAra sAta sau tihattara (3,773) ucchvAsa-niH zvAso kA eka muhUrta batAyA hai // 3 // isa muhUrta pramANa se tIsa muhUrtoM kA eka ahorAtra (dina-rAta) hotA hai, pandraha ahorAtra kA eka pakSa, do pakSoM kA eka mAsa, do mAso kI eka Rtu, tIna RtuoM kA eka ayana, do ayano kA eka saMvatsara (varSa), paoNca saMvatsara kA eka yuga aura bIsa yuga kA varSazata (eka sau varSa) hotA hai| dasa sau varSoM kA eka sahasra varSa, sau sahasra varSoM kA eka lakSa (lAkha) varSa hotA hai, caurAsI lAkha varSoM kA eka pUrvAMga, caurAsI lAkha pUrvAMgoM kA eka pUrva, caurAsI lAkha pUrvo kA eka truTitAMga, caurAsI lAkha truTitAMgo kA eka truTita, caurAsI lAkha truTitoM kA eka aDaDAMga, caurAsI lAkha aDaDAMgoM kA eka aDaDa, caurAsI lAkha aDaDoM kA eka avavAMga, caurAsI lAkha avavAMgoM kA eka avava, caurAsI lAkha avavoM kA eka hUhuaMga, caurAsI lAkha hUhukAMgoM kA eka hUhuka, isI prakAra utpalAMga, utpala, padmAMga, padma, nalinAMga, nalina, acchanikurAMga, acchanikura, ayutAga, ayuta, nayutAga, nayuta, prayutAMga, prayuta, cUlikAMga, cUlikA, caurAsI lAkha cUlikAoM kA eka zIrSaprahelikAMga hotA hai evaM caurAsI lAkha zIrSaprahelikAMgoM kI eka zIrSaprahelikA hotI hai| ____ yahA~ taka gaNita (gaNanA) hai| itanA hI gaNita kA viSaya hai, isake Age upamA kAla pravRtta hotA hai| arthAt isase Age gaNanA karane ke lie upamA kA Azraya liyA jAtA hai| AGGREGATES OF SAMAYA 367. Progressive assimilation of numerous integrations of many aggregates of infinite Samayas make one avalika. Countable avalikas make one uchhavas (inhalation) and countable avalikas also make one nishvas (exhalation). The duration of one uchhavas (inhalation) and one nishvas (exhalation) of a person who is happy, unaffected by dotage and free of physical and mental ailments is called one pran (breath). (1) Kir PROPORN + kAlapramANa-prakaraNa (155) The Discussion on Kaal Pramana
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________________ * Seven prans make one stoka, seven stokas make one lava and seventy seven lavas make one muhurt (a unit of time equal to 48 minutes). (2) As said by the omniscients three thousand seven hundred seventy three uchhavas-nishvas (inhalation-exhalations) make one muhurt. (3) By the standard of this muhurt, thirty muhurts make one ahoratra (day and night), fifteen ahoratras (day and night) make one paksha (fortnight), two pakshas make one maas (month), two maas make one ritu (season), three ritus make one ayan (the time from one solstice to another; six months), two ayans make one samvatsar (year), five samvatsars make one yug and twenty yugs make one varshashat (century). Ten varshashat make one varshasahasra (millennium) and one hundred varshasahasra make one varshashatsahasra, 8.4 million varsh make one purvanga, 8.4 million purvangas make one purva, 8.4 million purvas make one trutitanga, 8.4 million trutitanga make one trutit, 8.4 million trutit make one adadanga, 8.4 million adadanga make one adada, 8.4 million adada make one avavanga, 8.4 million avavanga make one avava, 8.4 million avava make one huhukanga, 8.4 million huhukanga make one huhuka, the same process continues to include utpalanga, utpala, padmanga, padma, nalinanga, nalina, achhanikuranga, achhanikura, ayutanga, ayut, nayutanga, nayuta, prayutanga, prayuta, chulikanga, chulika and still further 8.4 million chulika make one sheershaprahelikanga and 8.4 million sheershaprahelikanga make one sheershaprahelika. (for more details see Illustrated Anuyogdvar, Part I, p. 289) Thus far goes arithmetic or numerical counting. Only this much is the scope of mathematics and beyond this metaphoric time scale comes into play. In other words, beyond this metaphors are used to express the measure of time. aupamika kAlapramANanirUpaNa 368. se kiM taM ovamie ? Bitafig sa Youth H-9. AT 2, . Fridal sacitra anuyogadvAra sUtra-2 ( 156 ) Illustrated Anuyogadvar Sutra-2
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________________ ____368. (pra.) aupamika kAla kyA hai ? (u.) aupamika (kAla) do prakAra kA kahA hai-(1) palyopama, aura (2) saagropm| vivecana-jaina kAla-mImAsA me kAla do prakAra kA hai (1) gaNita viSayaka kAla-isakA antima bindu zIrSaprahelikA hai| isake Age gaNita kA prayoga nahIM hotA hai, yadyapi isake Age kA kAla bhI sakhyAta kAla hI hai, kintu usakA upayoga sAdhAraNa jJAnI nahI kara sakate isalie use upamA dvArA samajhAyA gayA hai| (2) aupamika kAla-kevala upamA ke dvArA jisakA varNana kiyA jAye vaha hai aupamika kAla / vaha do prakAra kA hai-palyopama aura saagropm| palya (dhAnya ko bharane kA gaDDhA yA koThA) kI upamA ke dvArA jisa kAlamAna kA varNana kiyA jAye use palyopama aura sAgara (samudra) kI upamA dvArA jisakA svarUpa samajhAyA jAye use sAgaropama kAla kahate hai| (vizeSa tAlikA anuyogadvAra, bhAga 1, pR. 289 para dekhe) cUrNikAra ne batAyA hai-savyavahArakAla se prathama pRthvI ke nairayiko, bhavanapatiyo, vyaMtaro, bharata tathA airavata kSetra ke suSama-du Sama kAla ke pazcima bhAga ke manuSyo aura tiryacoM ke AyuSya kA mApa kiyA jAtA hai| ____ antarmuhUrta se pUrvakoTi taka kI sakhyA kA upayoga manuSyo aura tiryaco ke dharmAcaraNa kAla ke sandarbha me AyuSya parimANa ke lie kiyA jAtA hai| jaise-kisI manuSya kA AyuSya karoDa pUrva kA ho aura vaha nau varSa kI avasthA me muni bane to vaha kucha nyUna karoDa pUrva taka dharma kI ArAdhanA karatA hai| truTita se lekara zIrSaprahelikA taka kI sakhyA kA upayoga naraka, bhavanapati aura vyantara devo kA AyuSya parimANa jAnane ke lie kiyA jAtA hai| (tulanAtmaka vistRta carcA ke lie dekhe anu mahAprajJa, pR 278-280) METAPHORIC TIME 368. (Q.) What is this metaphoric time? (Ans.) Metaphoric time is of two kinds-(1) Palyopam (metaphor of silo), and (2) Sagaropam (metaphor of a sea). Elaboration--The Jains have made two divisions of time-scale (a) Numerical time scale-Which is arithmetically countable It has sheershaprahelika as the last point beyond which arithmetic is not applicable although the time is considered countable. However, actual counting beyond this point cannot be done by normal mundane scholars That is why it is explained with the help of metaphors. ___(b) Metaphoric time scale-That which can be described only with the help of metaphors is called metaphoric time. This, in turn, is also of kAlapramANa-prakaraNa (157) The Discussion on Kaal Pramana
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________________ two kinds-Palyopam and Sagaropam. Period of time described by using a palya (a large pit for storing grains or a silo) is called Palyopam. Where sea is used as a metaphor it is called Sagaropam (for more details see Illustrated Anuyogdvar, Part I, p 289) The commentator (Churni) informs that the numerical time scale is used to measure the life-span of the infernal beings of the first hell, Bhavanpati (abode-dwelling) and Vyantar (interstitial) gods and human beings and animals of Bharat and Airavat area during the latter part of the Sukham-dukham epoch The numbers from antar-muhurt (less than a muhurt) to Purva koti are used to express the life-span of human beings and animals in context of the period of adhering to religious conduct. For example--That particular person practiced religion for a little less than a crore purva This statement indicates that his life-span was a crore purva and he got initiated at some early age, say of nine years The numbers from trutit to sheershaprahelika are used to measure the life-span of infernal beings, Bhavanpati (abode-dwelling) and Vyantar gods (For a more detailed and comparative discussion refer to Anuogadaraim by Acharya Mahaprajna, p 278-280) palyopama-sAgaropamaprarUpaNa 369. se kiM taM paliovame ? ___ paliovame tivihe pnnnntte| taM jahA-1. uddhArapaliovame ya, 2. addhApaliovame ya, 3. khettapaliovame y| 369. (pra.) palyopama kise kahate hai ? (u.) palyopama ke tIna prakAra haiM- (1) uddhArapalyopama, (2) addhApalyopama, aura (3) kssetrplyopm| PALYOPAM AND SAGAROPAM 369. (Q.) What is this Palyopam (metaphor of silo)? (Ans.) Palyopam (metaphor of silo) is of three kinds ----(1) Uddhar Palyopam, (2) Addha Palyopam, and (3) Kshetra Palyopam. 370. se kiM taM uddhArapaliovame ? uddhArapaliovame duvihe pnnnnte| taM jahA-suhume ya vAvahArie y| sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 ___ (158)
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________________ imai a 370. (pra.) uddhArapalyopama kise kahate haiM ? (u.) uddhArapalyopama ke do prakAra haiM, yathA-sUkSma uddhArapalyopama aura vyAvahArika uddhaarplyopm| vivecana-ina sUtro me aupamyakAla ke jo bheda kiye hai ve nimna tAlikA se spaSTa samajhe jA sakate hai aupamyakAla-(1) palyopama, (2) sAgaropama (1) palyopama-(1) uddhArapalyopama-(ka) sUkSma, aura (kha) vyavahAra (2) addhApalyopama-(ka) sUkSma, aura (kha) vyavahAra (3) kSetrapalyopama-(ka) sUkSma, aura (kha) vyavahAra cUrNikAra ne tIno kI vyAkhyA nimna prakAra kI hai (1) jisa kAla meM bAlAgra athavA bAlakhaNDo kA eka samaya me eka kI gati se uddhAra (apaharaNa) kiyA jAtA hai, vaha uddhArapalyopama kahalAtA hai| (sUtra 372) (2) jisa kAla me sau varSa me eka bAlAgra yA bAlakhaNDa kI gati se uddhAra kiyA jAtA hai, vaha addhApalyopama kahalAtA hai| (sUtra 378) (3) jo kAlakhaNDa AkAza-pradezo ke (kSetra) avahAra (nikAlane) se mApA jAtA hai, use kSetrapalyopama kahA jAtA hai| (sUtra 384) (ka) jisame eka-eka bAlAgra ke asakhyAta sUkSma khaNDa karane kI kalpanA kI jAtI hai aura eka-eka khaNDa samaya-samaya para nikAlA jAtA hai, vaha sUkSma uddhArapalyopama hotA hai| (kha) jisameM sthUla bAlAgra jaise the vaise hI unakA avaharaNa kiyA jAtA hai, vaha vyAvahArika uddhArapalyopama hotA hai| (anu. cUrNi tathA vRtti, patra 182) iname se vyAvahArika uddhArapalyopama tathA sAgaropama vyAvahArika addhApalyopama-sAgaropama kA koI prayojana nahI hai| sUkSma uddhArapalyopama tathA sAgaropama se dvIpa samudro kA pramANa batAyA jAtA hai tathA sUkSma addhApalyopama tathA sAgaropama se deva, nAraka Adi cAra gatiyo ke jIvo kI Ayu ko bhAna kiyA jAtA hai| ___palyopama se dasa koTAkoTi guNA adhika arthAt dasa koTAkoTi pramANa palya jaba khAlI ho jAye taba eka sAgaropama hotA hai| agale sUtro kI vyAkhyA me cUrNikAra ne bAlAgra kA pratipAdana do dRSTiyo se kiyA hai (1) viSaya-vastu kI dRSTi se-eka svastha manuSya apanI A~kho se kisI paudgalika vastu ko dekhatA hai, usame asaMkhyeya bhAga jitanA bAlAgra hotA hai| * kAlapramANa-prakaraNa (159) The Discussion on Kaal Pramana
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________________ (2) kSetra kI dRSTi se sUkSma panaka (phaphUMda) ke jIvo kA zarIra jitane kSetra ko rokatA hai vaha usakI 3 avagAhanA hotI hai, usake jIvo kI zarIrAvagAhanA ke asakhya guNa kSetra jitanI avagAhanA vAlA eka bAlAgra hotA hai| eka bAlAgra paryApta bAdara pRthvIkAyika jIva ke zarIra jitanA parimANa vAlA hotA hai(arof, g. 4C) ukta paribhASAo ko samajhane para Age kA viSaya samajhanA sugama ho jaayegaa| 370. (Q.) What is this Uddhar Palyopam ? (Ans.) Uddhar Palyopam is of two kinds-Sukshma Uddhar Palyopamm and Vyavahar Uddhar Palyopam. Elaboration--The aforesaid kinds of Metaphoric time scale are better understood with the help of following table Metaphoric time scale-(1) Palyopam, (2) Sagaropam (1) Palyopam(1) Uddhar Palyopam-(a) Sukshma, and (b) Vyavahar (2) Addha Palyopam-(a) Sukshma, and (b) Vyavahar (3) Kshetra Palyopam-(a) Sukshma, and (b) Vyavahar The commentator (Churni) has defined these terms as follows (1) The time measured by removal (uddhar) of balagras (hair-tip) or balakhand (innumerable pieces of a balagra) at the rate of one every Samaya is Uddhar Palyopam. (aphorism 372) (2) The time measured by removal of balagras (hair-tip) or balakhand (innumerable pieces of a balagra) at the rate of one in one hundred years is Addha Palyopam. (aphorism 378) (3) The time measured by removal of all space-points is called Kshetra Palyopam (aphorism 378) (a) In the said process of removal when one balagra (hair-tip) is presumed to have been cut into innumerable minute pieces and one such piece is removed every Samaya the unit is called Sukshma Uddhar Palyopam (b) In the said process of removal when one balagra is removed as it * is in every Samaya the unit is called Vyavaharik Uddhar Palyopam * (Churni and Vritti, leaf 182) sacitra anuyogadvAra sUtra-2 ( 160 ) Illustrated Anuyogadvar Sutra 2
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________________ * Of these Vyavahar Uddhar and Addha Palyopam and Sagaropam have no practical use Sukshma Uddhar Palyopam and Sagaropam are used to measure the dimensions of continents and oceans Sukshma Addha Palyopam and Sagaropam are used to measure the life-span of beings of four dimensions including divine and infernal ___Ten kodakodi (1014) Palyopam make one Sagaropam In other words the time taken in emptying ten kodakodi (1014) aforesaid palyas (silos) is one Sagaropam In the elaboration of following aphorisms the commentator (Churni) has defined Balagra from two viewpoints (1) From material viewpoint-Innumerable fraction of the time taken by a normal healthy person in seeing a material thing is one Balagra (2) From are a view point--The area occupied by a single being of the minute mildew class is called its avagahana Innumerable times of this is the avagahana of a balagra. One balagra is of the size of the body of a Paryapt Badar Prithvikayik being (fully developed gross earthbodied being) (Churni, p 58) Knowlege of these definition will make the following discussion easily understandable 371. tattha NaM je se suhume se ttppe| 371. ina dono meM sUkSma uddhArapalyopama abhI sthApanIya hai| (isakI vyAkhyA Age sUtra 374 para kI gaI hai|) 371. Of these two, Sukshma Uddhar Palyopam is to be ensconced for now. (This is discussed in aphorism 374) vyAvahArika uddhArapalyopama 372. tattha NaM je se vAvahArie se jahAnAmae palle siyA-joyaNaM AyAmavikkhaMbheNaM joyaNaM uDDhaM uccatteNaM, taM tiguNaM savisesaM prirennN| se NaM egAhiya-behiya-tehiya jAva ukkoseNaM sttrttpruuddhaannN| sammaTTe sannicite bharie vaalggkoddiinnN||1|| kAlapramANa-prakaraNa (161) The Discussion on Kaal Pramana
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________________ te NaM vAlaggA no aggI DahejjA, no vAU harejjA, no kucchejjA, no palividdhaMsijjA 2 No pUittAe hvvmaagcchejjaa| tao NaM samae samae egamegaM vAlaggaM avahAya jAvatieNaM kAleNaM se palle khINe nIrae nilleve NiTTite bhavati, se taM vAvahArie uddhaarpliovme| eesiM pallANaM koDAkoDI havejja dsgunnitaa|| taM vAvahAriyassa uddhArasAgarovamassa egassa bhave priimaannN||2|| __ 372. vyAvahArika uddhArapalyopama kA svarUpa isa prakAra hai jaise koI palya (koThA yA dhAnya nApane kA pAtra) utsedhAgula se eka yojana lambA, eka yojana cauDA aura eka yojana U~cA evaM kucha adhika tigunI paridhi vAlA hai, vaha eka palya hai| usa palya ko (sira kA muMDana karAne ke bAda) eka dina, do dina, tIna dina yAvat adhika se adhika sAta dina ke uge huA bAlAgro (bAla ke agra bhAga) se isa prakAra ThasAThasa ghanIbhUta karake Upara taka bharA jAya ki phira una bAlAnoM ko agni jalA na sake, vAyu uDA. na sake, na ve saDa-gala sakeM, na unakA vidhvasa ho sake, na uname durgandha utpanna - ho-saDe nahI; tatpazcAt usame se pratyeka samaya meM eka-eka bAlAgra nikAlA jAye to * jitane kAla meM vaha koThA khAlI ho, nIraja (rajarahita), nirlepa aura niSThita (pUrNa khAlI) * ho jAye, utane kAla ko vyAvahArika uddhArapalyopama kahate haiN| " aise dasa koDAkoDI palyopamoM kA eka vyAvahArika uddhArasAgaropama hotA hai // 1, 2 // VYAVAHARIK UDDHAR PALYOPAM 372. Vyavaharik Uddhar Palyopam is described as follows For example there is a silo one yojan long, one yojan wide, one yojan high and with a circumference of a little more than three times (three yojans) That silo is filled to the brim with hair-tips grown in one day, two days, three days, up to a maximum of seven days (after shaving the head) The hair are tightly packed into a solid mass so that afterwards they cannot be burnt by fire or swept by air and are neither decayed, destroyed or putrefied. Now, Vyavaharik Uddhar. Palyopam is the total time taken in completely emptying this silo by taking out one hair-tip at a time every Samaya and sweeping it clean and free from any sand particles, slime and even odour sacitra anuyogadvAra sUtra-2 (162) Illustrated Anuyogadvar Sutra-2
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________________ ghanIbhUta bAlAgra sUkSma bAlAgra svAra pAlna nApane kA kAlpanika citra ress THE - - ___ 1 yoja
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________________ citra paricaya 9 Illustration No.9 - uddhAra palyopama nApane kA kAlpanika citra ___ eka yojana lambA, eka yojana cauDA aura eka yojana gaharA kue~ ke AkAra vAlA koThA, ati sUkSma bAlo se ThasAThasa bharA huA hai| isame se pratyeka samaya me eka-eka bAlAgra nikAlane para jitane samaya me yaha koThA khAlI ho jAye utane samaya ko vyAvahArika uddhAra palyopama kahate haiN| -sUtra 372, pRSTha 162 MEASURING UDDHAR PALYOPAM A well-shaped silo one yojan long, one yojan wide, one yojan deep is filled to the brim with extremely minute hair tips tightly packed. Now, Vyavaharik Uddhar Palyopam is the total time taken in completely emptying this silo by taking out one hair-tip at a time every Samaya. -Aphorusm 372, p 162
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________________ Such ten kodakodi (1014) Vyavaharik Uddhar Palyopam make the one Vyavaharik Uddhar Sagaropam (1, 2) ___373. etehiM vAvahAriyauddhArapaliovama-sAgarovamehiM kiM payoyaNaM ? etehiM vAvahAriyauddhArapaliovama-sAgarovamehiM Natthi kiMci paoyaNaM, kevalaM paNNavaNA pnnnnvijjti| se taM vAvahArie uddhaarpliovme| ___373. (pra.) ina vyAvahArika uddhArapalyopama aura sAgaropama kA kyA prayojana hai ? (u.) ina vyAvahArika uddhArapalyopama aura sAgaropama se kisI prayojana kI siddhi nahI hotI hai| ye dono kevala prarUpaNAmAtra ke lie haiN| yaha vyAvahArika uddhArapalyopama kA svarUpa hai| 373. (Q.) What is the purpose of these Vyavaharik Uddhar Palyopam and Sagaropam ? (Ans.) No purpose is served by these Vyavaharik Uddhar Palyopam and Sagaropam. They have just been mentioned as abstract theoretical presentation. This concludes the description of Vyavaharik Uddhar Palyopam sUkSma uddhArapalyopama ____374. se kiM taM suhume uddhArapaliovame ? suhume uddhArapaliovame se jahAnAmae palle siyA-joyaNaM AyAma-vikkhaMbheNaM, joyaNaM uTheM uccatteNaM, taM tiguNaM savisesaM parikkheveNaM, se NaM palle egAhiya-behiyatehiya, ukkoseNaM sattarattaparUDhANaM sammaTTe sannicite bharite vaalggkoddiinnN| tattha NaM egamege vAlagge asaMkhejjAiM khaMDAI kjjti| te NaM vAlaggA diTThIogAhaNAo asaMkhejatibhAgamettA suhamassa paNagajIvassa sarIrogAhaNAo asNkhejjgnnaa| te NaM vAlaggA No aggI DahejjA, No vAU harejjA, No kucchejjA, No palividdhaMsejjA, No pUittAe hvymaagcchejjaa| tao NaM samae egamegaM vAlaggaM avahAya jAvatiteNaM kAleNaM se palle khINe nIrae nilleve Nihie bhavati, se taM suhume uddhaarpliovme| etesiM pallANaM koDAkoDI havejja dsgunniyaa| taM suhumassa uddhArasAgarovamassa u egassa bhave priimaannN||3|| kAlapramANa-prakaraNa (163) The Discussion on Kaal Pramana DSE"*"* * *
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________________ * * * 374. (pra.) sUkSma uddhArapalyopama kyA hai ? (u.) sUkSma uddhArapalyopama kA svarUpa isa prakAra hai dhAnya ke palya ke samAna koI eka yojana lambA, eka yojana cauDA aura eka yojana gaharA evaM kucha adhika tIna yojana kI paridhi vAlA palya ho| isa palya ko eka, do, tIna yAvat utkRSTa sAta dina taka ke uge hue bAlAroM se khUba ThasAThasa bharA jAye aura una ekaeka bAlAgra ke (kalpanA se) aise asakhyAta-asaMkhyAta khaNDa kiye jAye jo nirmala cakSu se dekhane yogya padArtha kI apekSA bhI asaMkhyAtave bhAga pramANa ho aura sUkSma panaka jIva kI zarIrAvagAhanA se asakhyAta guNe hoM, jinhe agni jalA na sake, vAyu uDA na sake, jo saDa-gala na sake, naSTa na ho sake aura na durgandhita ho ske| phira samaya-samaya me una bAlAgra khaNDoM ko nikAlate-nikAlate jitane kAla me vaha palya bAlAgroM kI raja se rahita, bAlAgro ke saMzleSa se rahita aura pUrI taraha khAlI ho jAye, utane kAla ko sUkSma uddhArapalyopama kahate hai| isa dasa koTAkoTi sUkSma uddhArapalyopamoM kA eka sUkSma uddhAra sAgaropama hotA hai // 3 // SUKSHMA UDDHAR PALYOPAM 374. (Q.) What is this Sukshma Uddhar Palyopam? (Ans.) Sukshma Uddhar Palyopam is described as follows For example there is a silo one yojan long, one yojan wide, one yojan deep and with a circumference of a little more than three yojans. That silo is filled to the brim with hair-tips grown in one day, two days, three days, up to a maximum of seven days (after shaving the head). The hair are tightly packed into a solid mass Now imagine one balagra (hair-tip) to have been cut into innumerable minute pieces that are equivalent to an innumerable fraction of the most minute visible particle and innumerable times the area occupied by a single being of the minute mildew class And these pieces of hair-tips cannot be burnt by fire or swept by air and are neither decayed, destroyed or putrefied Now, Sukshma Uddhar Palyopam is the total time taken in completely emptying this silo by taking out one such piece of hair-tip at a time every Samaya and sweeping it clean and free from any sand particles, slime and even odour. sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 OM (164)
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________________ o Such ten kodakodi (quadrillion) (1014) Sukshma Uddhar Palyopam make one Sukshma Uddhar Sagaropam. (3) __ 375. eehiM suhumehiM uddhArapaliovama-sAgarovamehiM kiM paoyaNaM ? etehiM suhumehiM uddhArapaliovama-sAgarovamehiM dIva-samuddANaM udghAre gheppti| ___375. (pra.) isa sUkSma uddhArapalyopama aura sAgaropama se kyA prayojana hai ? (u.) sUkSma uddhArapalyopama aura sAgaropama se dvIpa-samudroM kA uddhArapramANa kiyA jAtA hai 375. (Q.) What is the purpose of these Sukshma Uddhar Palyopam and Sagaropam ? (Ans.) Sukshma Uddhar Palyopam and Sagaropam are used to measure the dimension (time of emptying) of continents and oceans. " 376. kevatiyA NaM bhaMte ! dIva-samuddA uddhAreNa patrattA ? goyama ! jAvaiyA NaM aDDAijjANaM uddhArasAgarovamANaM udghArasamayA evatiyA NaM dIva-samuddA uddhAreNaM pnnnnttaa| se taM suhume uddhaarpliovme| se taM uddhaarpliovme| 376. (pra.) bhate ! uddhArapramANa se kitane dvIpa-samudro kA pratipAdana hotA hai ? / (u.) gautama ! aDhAI uddhAra sUkSma sAgaropama ke jitane uddhAra samayoM ke barAbara dvIpa samudra haiN| utane dvIpa-samudra uddhAra se kahe jAte hai| yahI sUkSma uddhArapalyopama kA aura uddhArapalyopama kA svarUpa hai| 376. (Q.) How many continents and oceans are defined with this Uddhar standard. (Ans.) There are two and a half times Sukshma Uddhar Sagaropam number of continents and oceans This number of continents and oceans is defined with this Uddhar standard. This concludes the description of Sukshma Uddhar Palyoram This also concludes the description of Uddhar Palyopam. HELP kAlapramANa-prakaraNa (165) The Discussion on Kaal Prtmana
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________________ addhApalyopama-sAgaropamanirUpaNa 377. se kiM taM addhApaliovame ? addhApaliovame duvihe pnnnntte| taM jahA- 1. suhume ya, 2. vAvahArie y| 377. (pra.) addhApalyopama kA kyA svarUpa hai? (u.) addhApalyopama ke do bheda hai-(1) sUkSma addhApalyopama, aura (2) vyAvahArika addhaaplyopm| ADDHA PALYOPAM--SAGAROPAM 377. (Q.) What is this Addha Palyopam ? (Ans.) Addha Palyopam is of two kinds--(1) Sukshma Addha Palyopam, and (2) Vyavaharik Addha Palyopamm vyAvahArika addhApalyopama ___ 378. tattha NaM je se suhume se tthppe| 379. tattha NaM je se vAvahArie se jahAnAmae palle siyA joyaNaM vikkhaMbheNaM, joyaNaM uDDhaM uccatteNaM, taM tiguNaM savisesaM parikkheveNaM, se NaM palle egAhiya-behiyatehiya jAva bhariye vaalggkoddiinnN| te NaM vAlaggA no aggI DahejjA, no vAU harejjA, no kucchejjA, no palividdhaMsejjA no pUittAe havyamAgacchejjA / tato NaM vAsasate te egamegaM vAlaggaM avahAya jAvaieNaM kAleNaM se palle khINe nIrae nilleve niTThie bhavati, se taM vAvahArie addhaapliovme| eesiM pallANaM koDAkoDI havijja dsgunniyaa| taM vAvahAriyassa addhAsAgarovamassa egassa bhave priimaannN||4|| 378-379. uname se sUkSma addhApalyopama abhI sthApanIya hai| (arthAt usakA varNana Age sUtra 382 me kiyA jaayegaa|) vyAvahArika addhApalyopama isa prakAra hai dhAnya ke palya ke samAna eka yojana lambA, eka yojana cauDA aura eka yojana U~cA tathA kucha adhika tIna yojana kI paridhi vAlA koI palya ho| usa palya ko eka, do, tIna divasa yAvat sAta divasa ke uge hue bAlAgro se isa prakAra lUMsa-ThUsakara bharA jAye ki sacitra anuyogadvAra sUtra-2 (166) Illustrated Anuvogadvar Sutra-2
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________________ usa palya me se sau sau varSa ke pazcAt eka-eka bAlAgra nikAlane para jitane kAla me vaha palya una bAlAgro se rahita, rajarahita aura nirlepa eva niSThita-pUrNa rUpa se khAlI ho jAye, utane kAla ko vyAvahArika addhApalyopama kahate hai| ina dasa koTAkoTi vyAvahArika addhApalyopamo kA eka vyAvahArika addhAsAgaropama hotA hai // 4 // VYAVAHARIK ADDHA PALYOPAM 378-379. Of these two, Sukshma Addha Palyopam is to be ensconced for now. (This is discussed in aphorism 382.) Vyavaharik Addha Palyopam is described as follows For example there is a silo one yojan long, one yojan wide, one yojan high and with a circumference of a little more than three yojans That silo is filled to the brim with hair-tips grown in one day, two days, three days, up to a maximum of seven days (after shaving the head). The hair are tightly packed into a solid mass so that afterwards they cannot be burnt by fire or swept by air and are neither decayed, destroyed or putrefied. Now, Vyavaharik Addha Palyopam is the total time taken in completely emptying this silo by taking out one hair-tip at a time every hundred years and sweeping it clean and free from any sand particles, slime and even odour Such ten kodakodi (1014) Vyavaharik Addha Palyopam make one Vyavaharik Addha Sagaropam (4) ____380. eehiM vAvahAriehiM addhApaliovama-sAgarovamehiM kiM paoyaNaM ? eehiM jAva natthi kiMcippaoyaNaM, kevalaM tu paNNavaNA pnnnnvijjti| se taM vAvahArie addhaapliovme| ___380. (pra.) vyAvahArika addhApalyopama aura sAgaropama kA kyA prayojana hai ? (u.) vyAvahArika addhApalyopama eva sAgaropama se koI prayojana siddha nahI hotA hai| ye kevala prarUpaNA ke lie haiN| yaha vyAvahArika addhApalyopama kA svarUpa hai| kAlapramANa-prakaraNa (167) The Discussion on Kaal Pramana
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________________ 380. (Q.) What is the purpose of these Vyavaharik Addha Palyopam and Sagaropam ? (Ans.) No purpose is served by these Vyavaharik Addha Palyopam and Sagaropam. They have just been mentioned as abstract theoretical presentation. This concludes the description of Vyavaharik Addha Palyopam sUkSma addhApalyopama 381. se kiM taM suhume addhApaliovame ? suhume addhApaliovame se jahAnAmae palle siyA-joyaNaM AyAma-vikkhaMbheNaM, joyaNaM uDhaM uccatteNaM, taM tiguNaM savisesaM parikkheveNaM; se NaM palle egAhiya-beyAhiya-- tehiya jAva bharie vaalggkoddiinnN| tattha NaM egamege vAlagge asaMkhejjAiM khaMDAI kjjti| te NaM vAlaggA diTThIogAhaNAo asaMkhejati bhAgamettA suhumassa paNagajIvassa sarIrogAhaNAo asNkhejjgunnaa| te NaM vAlaggA No aggI DahejjA, no vAU harejjA, no * kucchejjA, no palividdhaMsejjA, no pUittAe hbbmaagcchejjaa| tato NaM vAsasate vAsasate gate egamegaM vAlaggaM avahAya jAvaieNaM kAleNaM se palle khINe nIrae nilleve niTThie bhavati, se taM suhume addhaapliovme| eesiM pallANaM koDAkoDI havejja dsgunniyaa| taM suhumassa addhAsAgarovamassa egassa bhave priimaannN||5|| ___ 381. (pra.) sUkSma addhApalyopama kyA hai ? (u.) sUkSma addhApalyopama isa prakAra hai-eka yojana lambA, eka yojana cauDA, eka yojana U~cA eva sAdhika (kucha nyUna SaSTha bhAga adhika) tIna yojana kI paridhi vAlA eka palya ho| usa palya ko eka, do, tIna dina ke yAvat karoDo bAlAnoM se pUrI taraha bhara diyA jaaye| phira uname se eka-eka bAlAgra ke aise asakhyAta-asakhyAta khaNDa kiye jAye ki ve khaNDa dRSTi ke viSaya me Ane vAle pudgalo kI apekSA asaMkhyAta bhAga mAtra hoM aura sUkSma panaka jIva kI zarIrAvagAhanA se asaMkhyAta guNA adhika ho| ve bAlAgra agni se jala na sakeM, vAyu unheM ur3A na sake, ve saDa-gala na sakeM, unakA vidhvaMsa bhI na ho sake aura uname durgandha bhI utpanna na ho ske| una khaNDoM meM se sau-sau varSa ke pazcAt ekasacitra anuyogadvAra sUtra-2 (168) Illustrated Anuyogadvar Sutra-2
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________________ " eka khaNDa ko nikAlane para jitane samaya me vaha palya bAlAgra khaNDo se vihIna, nIraja. sazleSarahita aura sampUrNa rUpa se niSThita-khAlI ho jAye, utane kAla ko sUkSma addhApalyopama kahate hai| ___ isa addhApalyopama ko dasa koTAkoTi se guNA karane se arthAt dasa koTAkoTi sUkSma addhApalyopamo kA eka sUkSma addhAsAgaropama hotA hai // 5 // SUKSHMA ADDHA PALYOPAM 381. (Q.) What is this Sukshma Addha Palyopam ? (Ans.) Sukshma Addha Palyopam is described as follows For example there is a silo one yojan long, one yojan wide, one yojan high and with a circumference of a little more than three yojans. That silo is filled to the brim with hair-tips grown in one day, two days, three days, up to a maximum of seven days (after shaving the head) The hair are tightly packed into a solid mass Now imagine one balagra (hair-tip) to have been cut into innumerable minute pieces that are equivalent to an innumerable fraction of the most minute visible particle and innumerable times the area occupied by a single being of the minute mildew class. And these pieces of hair-tips cannot be burnt by fire or swept by air and are neither decayed, destroyed or putrefied Now, Sukshma Addha Palyopam is the total time taken in completely emptying this silo by taking out one such piece of hair-tip at a time every hundred years and sweeping it clean and free from any sand particles, slime and even odour. ___Such ten kodakodh (quadrillion) (1014) Sukshma Addha Palyopam make one Sukshma Addha Sagaropam. (5) ___ 382. eehiM suhumehiM addhApaliovama-sAgarovamehiM kiM paoyaNaM ? etehiM suhumehiM addhApaliovama-sAgarovamehiM ratiya-tiriyajoNiya-maNUsadevANaM AuyAI mvijjNti| ||kaale pramANe tti payaM sammattaM / / 382. (pra.) isa sUkSma addhApalyopama aura sAgaropama kA kyA prayojana hai ? kAlapramANa-prakaraNa (169) The Discussion on Kaal Pramana
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________________ (u.) isa sUkSma addhApalyopama aura sAgaropama se nAraka, tiryaca, manuSya aura devo ke AyuSya kA pramANa jAnA jAtA hai| // kAlapramANApada prakaraNa samApta // 382. (Q.) What is the purpose of these Sukshma Addha Palyopam and Sagaropam ? (Ans.) Sukshma Addha Palyopam and Sagaropam are used to measure the life-span of infernal beings, animals, human beings and gods END OF THE DISCUSSION ON KAAL PRAMANA citra anuyogadvAra sUtra - 2 (170) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ Ayusthiti-prakaraNa THE DISCUSSION ON LIFE-SPAN nArakoM kI sthiti kA mAna 383. (1) NeraiyANaM bhaMte ! kevatiyaM kAlaM ThitI paNNattA ? ___ go. ! jahanneNaM dasavAsasahassAiM ukkoseNaM tettIsaM saagrovmaaiN| __383. (1) (pra.) bhagavan ! nairayika jIvo kI sthiti (Ayu) kitane kAla kI hai ? (u.) gautama ! sAmAnya rUpa me (nAraka jIvo kI sthiti) jaghanya dasa hajAra varSa kI aura utkRSTa taitIsa sAgaropama kI hai| vivecana-vRttikAra ne sthiti' zabda kA artha kiyA hai-"sthIyate nArakAdi bhaveSvanayeti sthitiH|"arthaat jahA~ naraka Adi gatiyo meM jIva ko AyuSya karma bhogane ke lie sthita rahanA-rukanA paDatA hai, usa kAla ko sthiti kahA hai| jaise karmagrantho me Ayusthiti, bhavasthiti, kAyasthiti aura karmasthiti yo cAra prakAra kI sthiti batAI hai| yahA~ sthiti' zabda kA bhAva hai jaba taka jIva usa paryAya me rahatA hai| (vRtti, patra 184) / yahA~ kramaza 24 daNDako ke jIvo kI Ayusthiti kI carcA kI gaI hai| LIFE-SPAN OF INFERNAL BEINGS 383. (1) (Q.) Bhante ! What is the duration of the sthiti (stay in one place or state, life-span) of infernal beings ? (Ans.) Gautam ! The minimum life-span (of the infernal beings) is ten thousand years and the maximum is thirty three Sagaropam Elaboration --The commentator (Vritti) has explained the term sthiti as--the duration for which a being has to stay in a dimension of birth, like hell, as a consequence of ayushya-karma (life-span determining karma) is called sthiti Karma Granth mentions four kinds of sthiti-Aju-sthiti, Bhava-sthiti, Kaya-sthiti and Karma-sthiti In simple terms sthiti is the duration for which a being lives in a specific state of birth, life-span (Vritti, leaf 184) Here the life-span of beings in 24 Dandaks (places of suffering) have been discussed in proper order o Ayusthiti-prakaraNa (171) The Discussion on Life-Span 46. DANGPRICORNTRIGONORGANGAVHPoe / *
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________________ (2) rayaNappabhApuDhaviNeraiyANaM bhaMte ! kevatiyaM kAlaM ThitI paM. ? go. ! jahanneNaM dasavAsasahassAI ukkoseNaM ekkaM sAgarovamaM, apajjattagarayaNappabhApuDhaviNeraiyANaM bhaMte ! kevatikAlaM ThitI paM. ? / go. ! jahanneNaM aMtomuhattaM ukko. aMto. pajjattaga jAva jaha. dasavAsasahassAI * aMtomuhuttUNaI, ukkoseNaM sAgarovamaM aNtomuhttuunnN| (2) (pra.) bhagavan ! ratnaprabhApRthvI ke nArakoM kI sthiti kitane kAla kI hai ? (u.) gautama ! jaghanya dasa hajAra varSa aura utkRSTa eka sAgaropama kI hai| __(pra.) bhagavan ! ratnaprabhApRthvI ke aparyAptaka nArakoM kI sthiti kitane kAla kI hai ? (u.) gautama ! inakI jaghanya aura utkRSTa sthiti antarmuhUrta pramANa kI hotI hai| (isI prakAra aparyAptakoM kI sthiti sabhI nArakoM kI eka samAna antarmuhUrta pramANa samajhanA caahie|) (pra.) bhagavan / ratnaprabhApRthvI ke paryAptaka nArako kI sthiti kitane kAla kI hai ? 9 (u.) gautama ! jaghanya antarmuhUrta nyUna dasa hajAra varSa kI aura utkRSTa antarmuhUrta nyUna eka sAgaropama kI hotI hai| ____ (2) (Q.) Bhante | What is the duration of the sthiti (life-span) of infernal beings of the Ratnaprabha land (the first hell)? (Ans.) Gautam | The minimum life-span is ten thousand years and the maximum is one Sagaropam. (Q.) Bhante | What is the duration of the sthiti (life-span) of the underdeveloped infernal beings of the Ratnaprabha land ? ___(Ans.) Gautam ! The minimum life-span is antar-muhurt (less than a muhurt) and the maximum is also antar-muhurt (In the same way the life-span of underdeveloped beings of all infernal lands is said to be antar-muhurt) (Q.) Bhante ! What is the duration of the sthiti (life-span) of the fully developed infernal beings of the Ratnaprabha land? (Ans.) Gautam ! The minimum life-span is one antar-muhurt less ten thousand years and the maximum is one antar-muhurt less one Sagaropam. sacitra anuyogadvAra sUtra-2 (172) Illustrated Anuyogadvar Sutra-2
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________________ (3) sakkarapabhApuDhaviNeraiyANaM bhaMte ! kevatikAlaM ThitI paM. ? go. jahanneNaM - sAgarovamaM ukkoseNaM tiNi saagrovmaaii| (3) (pra.) bhagavan / zarkarAprabhApRthvI ke nArakoM kI sthiti kitanI hai ? * (u.) gautama ! (sAmAnya rUpa me) zarkarAprabhApRthvI ke nArako kI jaghanya sthiti eka sAgaropama aura utkRSTa tIna sAgaropama pramANa kahI hai| (3) (Q.) Bhante! What is the duration of the sthitt (life-span) of the infernal beings of the Sharkaraprabha land (the second hell)? ___(Ans.) Gautam ! The minimun life-span is one Sagaropam and the maximum is three Sagaropam. (4) evaM sesapahAsu vi pucchA bhANiyabA-vAluyapabhApuDhaviNeraiyANaM jaha. tiNNi sAgarovamAiM, ukkoseNaM satta saagrovmaaii| paMkapabhApuDhavineraiyANaM jaha. satta sAgarovamAiM, ukkoseNaM dasa saagrovmaaii|| dhUmappabhApuDhavineraiyANaM jaha. dasa sAgarovamAiM, ukkoseNaM sattarasa saagrovmaaii| tamapuDhavineraiyANaM bhaMte ! kevatikAlaM ThitI pannattA ? go. ! jahanneNaM sattarasa sAgarovamAiM, ukkoseNaM vAvIsaM saagrovmaaiN| tamatamApuDhavineraiyANaM bhaMte ! kevatikAlaM ThitI pannattA ? go. ! jahanneNaM bAvIsaM sAgarovamAI, ukkoseNaM tettIsaM saagrovmaaii| (4) isI prakAra ke prazna zeSa pRthviyo ke viSaya me bhI pUchanA caahie| jinake uttara kramazaH isa prakAra haiM bAlukAprabhA nAmaka tIsarI pRthvI ke nairayiko kI jaghanya sthiti tIna sAgaropama kI aura utkRSTa sthiti sAta sAgaropama kI hai| ___pakaprabhA (caturtha) pRthvI ke nArako kI jaghanya sthiti sAta sAgaropama aura utkRSTa kI sthiti dasa sAgaropama kI hai| ___ dhUmaprabhA (nAmaka pacama) pRthvI ke nArakoM kI jaghanya sthiti dasa sAgaropama aura utkRSTa sthiti satraha sAgaropama kI hai| (pra.) bhagavan / tamaHprabhA (chaThI) pRthvI ke nArakoM kI sthiti kitane kAla kI hai ? / OM Ayusthiti-prakaraNa (173) The Discussion on Life-Span
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________________ (u.) gautama / tamaHprabhA nAmaka chaThI pRthvI ke nArako kI jaghanya sthiti satraha sAgaropama aura utkRSTa sthiti bAIsa sAgaropama kI hai / ( pra . ) bhagavan ! tamastama. prabhA (sAtavI) pRthvI ke nArako kI Ayusthiti kitane kAla kI hai ? (u.) AyuSman ' tamastama. prabhA pRthvI ke nairayiko kI jaghanya sthiti bAIsa sAgaropama pramANa aura utkRSTa sthiti taitIsa sAgaropama kI hai / (4) The same type of questions should be asked for the remaining infernal lands. The answers in brief are as follows The minimum life-span of the beings of the Balukaprabha land (the third hell) is three Sagaropam and the maximum is seven Sagaropam. The minimum life-span of the beings of the Pankprabha land (the fourth hell) is seven Sagaropam and the maximum is ten Sagaropam The minimum life-span of the beings of the Dhoomprabha land (the fifth hell) is ten Sagaropam and the maximum is seventeen Sagaropam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of the infernal beings of the Tamahprabha land (the sixth hell)? (Ans.) Gautam The minimum life-span is seventeen Sagaropam and the maximum is twenty two Sagaropam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of the infernal beings of the Tamastamahprabha land (the seventh hell)? (Ans.) Gautam ! The minimum life-span is twenty two Sagaropam and the maximum is thirty three Sagaropam. bhavanapati devoM kI sthiti 384. (1) asurakumArANaM bhaMte ! devANaM kevatikAlaM TitI paM. ? go. ! jahanneNaM dasavAsasahassAI, ukkoseNaM sAtiregaM sAgarovamaM / asurakumArINaM bhaMte ! devINaM kevatikAlaM ThitI paM. ? go. ! jahanneNaM dasavAsasahassAI, ukkoseNaM addhapaMcamAI palio mAI / sacitra anuyogadvAra sUtra - 2 ( 174 ) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ ___384. (1) (pra.) bhagavan / asurakumAra devo kI kitane kAla kI sthiti kahI hai ? (u.) gautama ! jaghanya dasa hajAra varSa aura utkRSTa kucha adhika eka sAgaropama ra pramANa hai| (pra.) bhagavan ! asurakumAra deviyo kI sthiti kitane kAla kI kahI hai ? (u.) gautama ! jaghanya sthiti dasa hajAra varSa aura utkRSTa sADhe cAra palyopama kI kahI hai| LIFE-SPAN OF MANSION-DWELLING GODS 384. (1) (Q.) Bhante ' What is the duration of the sthiti (lifespan) of Asurkumar gods ? (Ans.) Gautam ! The minimum life-span is ten thousand years and the maximum is slightly more than one Sagaropam. ___(Q.) Bhante ! What is the duration of the sthiti (life-span) of Asurkumar goddesses ? (Ans.) Gautam! The minimum life-span is ten thousand years and the maximum is four and a half Palyopam (2) nAgakumArANaM jAva go. ! jahanneNaM dasavAsasahassAI, ukkoseNaM desUNAI doNNi pliovmaaiN| ___ nAgakumArINaM jAva go. ! jahanneNaM dasavAsasahassAiM, ukkoseNaM desUNaM paliovamaM / (3) evaM jahA NAgakumArANaM devANaM devINa ya tahA jAva thaNiyakumArANaM devANaM devINa ya bhaanniyvyN| (2-3) (pra.) bhagavan / nAgakumAra devoM kI sthiti kitanI hai ? (u.) gautama ! jaghanya dasa hajAra varSa kI aura utkRSTa dezona (kucha kama) do palyopama kI hai| (pra.) bhagavan ! nAgakumAra deviyo kI sthiti kitane kAla pramANa hai ? (u.) gautama ! jaghanya dasa hajAra varSa aura utkRSTa dezona eka palyopama kI hotI hai| jitanI nAgakumAra deva-deviyo kI sthiti kahI hai, utanI hI zeSa-suparNakumAra se stanitakumAra taka ke devo aura deviyoM kI sthiti jAnanA caahie| ___(2-3) (Q.) Bhante ! What is the duration of the sthiti (life-span) of Naagkumar gods ? Ayusthiti-prakaraNa (175) The Discussion on Life-Span
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________________ * (Ans.) Gautam | The minimum life-span is ten thousand years and the maximum is slightly less than two Palyopam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of Nangkumar goddesses? (Ans.) Gautam ! The minimum life-span is ten thousand years and the maximum is slightly less than one Palyopam. The lifespan of the remaining mansion-dwelling gods and goddesses from Suparnakumar to Stanitkumar is said to be the same as that of the Naagkumar gods and goddesses paMca sthAvaroM kI sthiti 385. (1) puDhavIkAiyANaM bhaMte ! kevatikAlaM ThitI patnattA ? go. ! jahanneNaM aMtomuhuttaM ukkoseNaM bAvIsaM vaasshssaa| suhumapuDhavikAiyANaM ohiyANaM apajjattayANaM pajjattayANa ya tiNha vi pucchaa| go. ! jaha. aMtomuhuttaM ukkoseNa vi aMtomuhattaM / bAdarapuDhavikAiyANaM pucchaa| go. ! jahanneNaM aMtomuhuttaM ukkoseNaM bAvIsaM vaasshssaaii| apajjattayabAdarapuDhavikAiyANaM pucchaa| go. ! jahaNNeNa vi aMtomuhuttaM ukkoseNa vi aMtomuhuttaM, pajjattayabAdarapuDhavikAiyANaM jAva go. ! jaha. aMtomuhuttaM ukkoseNaM bAvIsaM vAsasahassAI aNtomuhuttuunnaaii| ___ 385. (1) (pra.) bhagavan / pRthvIkAyika jIvo kI sthiti kitane kAla kI hai ? / __(u.) gautama / (pRthvIkAyika jIvoM kI) jaghanya sthiti antarmuhUrta kI aura utkRSTa bAIsa hajAra varSa kI hai| __(pra.) bhagavan ! sAmAnya sUkSma pRthvIkAyika jIvoM kI tathA sUkSma pRthvIkAyika aparyApta aura paryApto kI sthiti kitanI hai ? (u.) gautama ! ina tInoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hai| * sacitra anuyogadvAra sUtra-2 (176) Illustrated Anuyogadvar Sutra-2
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________________ - naraka bhUmi ROON Pre VASNA Ayu : jaghanya 10 hajAra varSa : utkRSTa 33 sAgaropama jaghanya 10 hajAra varSa : utkRSTa 1 sAgaropama se adhika hpRthvI kAyika 4 daNDakA PAR A. ' JSTHANE M al 29R. ny TRI Lany jaghanya antarmuhUrta : utkRSTa 22 hajAra varSa tejaskAyika vAyu kAyikA rAjapati yAyika ANN - P AAR 47 Co . AN jaghanya antarmuhUrta : u0 3 ahorAtra ja0 antarmuhUrta : u0 3 hajAra varSa ja0 antarmuhUrta : u0 10 hajAra varSa dvIndriya caturindriya ja. a. mu. : u06 mAsa ja.a.ma.: u012 varSa ja.a.ma.: u049 ahorAtra
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________________ DDARODAROBARODARODARDARODARODRODA | citra paricaya 10 Illustration No. 10 24 daNDakoM kI Ayusthiti (1) nArakoM kI Ayusthiti sasAra ke sabhI jIvo ko 24 daNDako (sthAnoM) me vibhakta kiyA gayA hai| jIva do prakAra ke haiM-aparyApta aura pryaapt| sabhI aparyApta jIvo kI Ayusthiti jaghanya-utkRSTa antarmuhUrta pramANa hai| paryApta jIvo kI sthiti bhinna-bhinna prakAra kI hai| sAto naraka bhUmiyo kI jaghanya sthiti antarmuhUrta nyUna dasa hajAra varSa tathA utkRSTa pratyeka naraka kI bhinna-bhinna hai| prathama naraka kI 9 antarmuhUrta nyUna eka sAgaropama tathA sAtavI naraka bhUmi kI tetIsa sAgaropama batAI hai| -sUtra 383, pRSTha 173 bhavanapatidevoM kI sthiti ___ bhavanapatidevo ke asurakumAra Adi dasa bheda haiN| isalie inake dasa daNDaka haiN| sabhI kI Ayusthiti jaghanya dasa hajAra varSa tathA utkRSTa kucha adhika eka sAgaropama hai| pRthvIkAyika Adi paoNca sthAvara (daNDaka 12-16) tathA dvIndriya, trIndriya, caturindriya tIna * vikalendriyoM (daNDaka 17-19) kI Ayusthiti jaghanya antarmuhUrta tathA utkRSTa citra meM nIce batAye anusAra smjhe| -sUtra 384-386, pRSTha 175-185 LIFE-SPAN IN 24 DANDAKS (1) LIFE-SPAN OF INFERNAL-BEINGS All the beings in this universe have been divided into 24 Dandaks (places of suffering) Beings are basically of two kinds-under-developed and fully developed The minimum and maximum life-span of all under-developed beings is antarmuhurt (less than a muhurt of 48 minutes). The life-span of fully developed beings varies The minimum life-span for all the seven hells is one antarmuhurt less ten thousand years. The maximum lifespan varies; that for the first hell is antarmuhurt less one Sagaropam and that for the seventh hell is thirty three Sagaropam. -Aphorism 383, p 173 LIFE-SPAN OF MANSION-DWELLING GODS There are ten kinds of mansion-dwelling gods including Asur Kumar. Therefore, these form ten Dandaks. The minimum life-span for all these is ten thousand years and maximum is a little more than one Sagaropam. The minimum life-span of five immobiles including earth-bodied (Dandak 12-16) and three Vikalendriyas, i.e., two, three and four-sensed beings (Dandak 17-19) is antarmuhurt and maximum is as mentioned in the illustrations. -Aphorisms 384-386, pp 175-185 HMMMERO - *
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________________ (pra.) bhagavan ! bAdara pRthvIkAyika jIvoM kI sthiti ke lie pRcchA hai ? (u.) gautama / jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti bAIsa hajAra varSa kI hai| (pra.) bhagavan ! aparyApta bAdara pRthvIkAyika jIvo kI sthiti kitane kAla kI hai ? (u.) gautama ! ( aparyApta bAdara pRthvIkAyika jIvoM kI ) jaghanya aura utkRSTa sthiti antarmuhUrtta kI hai| paryApta bAdara pRthvIkAyika jIvoM kI jaghanya sthiti antarmuhUrtta kI aura utkRSTa antarmuhUrtta nyUna bAIsa hajAra varSa kI hai| LIFE-SPAN OF FIVE IMMOBILE BEINGS 385. (1) (Q.) Bhante! What is the duration of the sthiti (lifespan) of Prithvikayik (earth-bodied) beings? (Ans.) Gautam ! The minimum life-span is antar-muhurt (less than one muhurt) and the maximum is twenty two thousand years. (Q.) Bhante! What is generally the duration of the sthiti (lifespan) of Sukshma Prithvikayik (minute earth-bodied) beings and specifically of Sukshma Aparyapt and Sukshma Paryapt Prithvikayik (minute underdeveloped and fully developed earthbodied) beings? (Ans.) Gautam ! The minimum as well as maximum life-span of all these three is antar-muhurt (less than one muhurt). (Q.) Bhante! What is the duration of the sthiti (life-span) of Badar Prithvikayik (gross earth-bodied) beings? (Ans.) Gautam ! The minimum life-span is antar-muhurt (less than one muhurt) and the maximum is twenty two thousand years. (Q.) Bhante! What is the duration of the sthiti (life-span) of Aparyapt Badar Prithvikayik (underdeveloped gross earth-bodied) beings? (Ans.) Gautam ! The minimum life-span of Aparyapt Badar Prithvikayik (underdeveloped gross earth-bodied) beings is antarmuhurt (less than one muhurt) and the maximum is antar-muhurt (less than one muhurt). However, the minimum life-span of Paryapt Badar Prithvikayik (fully developed gross earth-bodied) zngfeft-antur (177) The Discussion on Life-Span
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________________ beings is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less twenty two thousand years. (2) evaM sesakAiyANaM pi pucchAvayaNaM bhANiyav-AukAiyANaM jAva go. ! jaha. aMtomuhattaM ukkoseNaM sttvaasshssaaii| suhumaAukAiyANaM ohiyANaM apajjattayANaM tiNha vi jahaNNeNa vi aMtomuhuttaM ukkoseNa vi aNtomuhuttN| bAdaraAukAiyANaM jAva go. ! jahA ohiyaannN| apajjattayabAdaraAukAiyANaM jAva go. ! jaha. aMtomuhuttaM ukkoseNa vi oh aNtomuhuttN| pajjattayabAdaraAu. jAva go. ! jaha. aMtomuhattaM ukkoseNaM sattavAsasahassAI 9 aNtomuhuttuunnaaii| (2) isI prakAra se zeSa kAyikoM (apkAyika se vanaspatikAyika paryanta) jIvoM kI sthiti ke viSaya meM bhI prazna jAnanA caahie| arthAt jisa prakAra pRthvIkAyika jIvoM kI sthiti jAnane ke lie prazna kiye haiM, usI prakAra se zeSa kAyika jIvo ke viSaya meM prazna karanA caahie| uttara isa prakAra hai gautama ! akAyika jIvo kI audhika (sAmAnya rUpa meM) jaghanya sthiti antarmuhUrta aura utkRSTa sthiti sAta hajAra varSa kI hai| ___sAmAnya rUpa meM sUkSma apkAyika tathA aparyApta aura paryApta apkAyika jIvoM kI jaghanya * evaM utkRSTa sthiti antarmuhUrta pramANa hai| gautama / bAdara apkAyika jIvo kI jaghanya aura utkRSTa sthiti sAmAnya akAyika jIvo ke tulya jaghanya antarmuhUrta aura utkRSTa sAta hajAra varSa hai| ___ gautama ! aparyApta bAdara apkAyika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa * bhI antarmuhUrta pramANa hai| OM gautama / paryAptaka bAdara apkAyika jIvoM kI jaghanya sthiti antarmuhUrta aura utkRSTa sthiti antarmuhUrta nyUna sAta hajAra varSa kI hai| 19 (2) The same questions should be asked for the remaining immobile beings (from Apkayik to Vanaspatikayik). The answers in brief are as followsOM sacitra anuyogadvAra sUtra-2 (178) Illustrated Anuyogadvar Sutra-2
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________________ Gautam ! In general the minimum life-span of Apkayik (waterbodied) beings is antur-muhurt (less than one muhurt) and the maximum is seven thousand years. In general the maximum as well as minimum life-span of Sukshma Apkayik (minute water-bodied) beings and specifically of Sukshma Aparyapt and Sukshma Paryapt Apkayik (minute underdeveloped and fully developed water-bodied) beings is antarmuhurt (less than one muhurt). Gautam ! Like general Apkayik (water-bodied) beings, the minimum life-span of general Badar Apkayik (gross water-bodied) beings is also antar-muhurt (less than one muhurt) and the maximum is seven thousand years. Gcutam ! The maximum as well as minimum life-span of Aparyapt Badar Apkayik (underdeveloped gross water-bodied) beings is antar-muhurt (less than one muhurt). Gautam ! The minimum life-span of Paryapt Badar Apkayik (fully developed gross water-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less seven thousand years. (3) teukAiyANaM bhaMte ! jAva go. ! jaha aMtomuhattaM ukkoseNaM tiNNi raaiNdiyaaiN| suhumateukAiyANaM ohiyANaM apajjattayANa pajjattayANa ya tiNha vi jaha. aMto. ukko . aNto.| bAdarateukAiyANaM bhaMte ! jAva go. ! jaha. aMtomuhattaM ukkoseNaM tiNNi raaiNdiyaaii| apajjattayabAyarateukAiyANaM jAva go. ! jaha. aMto. ukkoseNaM aNto.| pajjattayabAyarateukAiyANaM jAva go. ! jaha. aMto. ukkoseNaM tiNNi rAiMdiyAI aNtomuttuunnaaii| (3) (pra.) bhagavan ! (sAmAnya rUpa meM) tejaskAyika jIvoM kI kitanI sthiti kahI gaI hai? (u.) gautama ! sAmAnya tejaskAyika jIvo kI jaghanya sthiti antarmuhUrta kI aura utkRSTa tIna rAta-dina kI batAI hai| OM * * Ayusthiti-prakaraNa (179) The Discussion on Life-Span
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________________ audhika sUkSma tejaskAyika aura paryApta, aparyApta sUkSma tejaskAyika kI jaghanya sthiti OM bhI antarmuhUrta kI hai aura utkRSTa sthiti bhI antarmuhUrta kI hai| - (pra.) bhagavan ! bAdara tejaskAyika jIvoM kI sthiti kitane kAla kI hai ? (u.) gautama ! bAdara tejaskAyika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti tIna rAtri-dina kI hotI hai| (pra.) bhagavan ! aparyApta bAdara tejaskAyika jIvoM kI sthiti kitanI hai ? (u.) gautama ! unakI jaghanya aura utkRSTa sthiti antarmuhUrta pramANa hai| (pra.) bhagavan ! paryApta bAdara tejaskAyika jIvoM kI sthiti kitanI hai ? (u.) gautama ! paryApta bAdara tejaskAyika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta nyUna tIna rAtri-dina kI hotI hai| (3) (Q.) Bhante ! What is generally the duration of the sthiti (life-span) of Tejaskayik (fire-bodied) beings ? (Ans.) Gautam ! In general the minimum life-span of Tejaskayik (fire-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is three days and nights. The maximum as well as minimum life-span generally of Sukshma Tejaskayik (minute fire-bodied) beings and specifically of Sukshma Aparyapt and Sukshma Paryapt Tejaskayik (minute underdeveloped and fully developed fire-bodied) beings is antarmuhurt (less than one muhurt). (Q.) What is generally the duration of the sthiti (life-span) of Badar Tejaskayik (gross fire-bodied) beings? (Ans.) Gautam ! In general the minimum life-span of Badar Tejaskayik (gross fire-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is three days and nights. (Q.) What is the duration of the sthiti (life-span) of Aparyapt Badar Tejaskayik (underdeveloped gross fire-bodied) beings? (Ans.) Gautam ! The maximum as well as minimum life-span of Aparyapt Badar Tejaskayik (underdeveloped gross fire-bodied) beings is antar-muhurt (less than one muhurt) * sacitra anuyogadvAra sUtra-2 (180) Illustrated Anuyogadvar Sutra-2
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________________ (Q.) What is the duration of the sthiti (life-span) of Paryapt Badar Tejaskayik (fully developed gross fire-bodied) beings? (Ans.) Gautam ! The minimum life-span of Paryapt Badar Tejaskayik (fully developed gross fire-bodied) beings is antarmuhurt (less than one muhurt) and the maximum is one antarmuhurt less three days and nights. (4) vAukAiyANaM jAva go. ! jaha. aMto. ukko. tiNNi vaasshssaaii| suhumavAukAiyANaM ohiyANaM apajjattayANaM pajjattayANa ya tiNha vi jaha. aMto. ukko. aNtomuhuttN| bAdaravAukAiyANaM jAva go. ! jaha. aMtomuhuttaM ukkoseNaM tiNi vaasshssaaii| apajjattayabAdaravAukAiyANaM jAva go. ! jaha. aMtomuhuttaM ukkoseNa vi aNtomuhuttN| pajjattayabAdaravAukAiyANaM jAva go. ! jaha. aMtomuhuttaM ukkoseNaM tiNNi vAsasahassAI aNtomuhttuunnaaii| (4) (pra.) bhagavan ! vAyukAyika jIvoM kI sthiti kitane kAla kI hai ? (u.) gautama ! vAyukAyika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti tIna hajAra varSa kI hotI hai| kintu sAmAnya rUpa meM sUkSma vAyukAyika jIvoM kI tathA usake aparyApta aura paryApta bhedoM kI jaghanya aura utkRSTa sthiti antarmuhUrta pramANa hotI hai| (pra.) bhagavan ! bAdara vAyukAyika jIvoM kI sthiti kitane kAla kI hai ? (u.) gautama ! bAdara vAyukAyika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti tIna hajAra varSa kI hai| (pra.) bhagavan ! aparyApta bAdara vAyukAyika jIvoM kI sthiti kitanI hai ? ___ (u.) aparyApta bAdara vAyukAyika jIvoM kI jaghanya aura utkRSTa sthiti antarmuhUrta pramANa hai| (pra.) bhagavan ! paryApta bAdara vAyukAyika jIvo kI sthiti kitanI hai? (u.) gautama ! paryApta bAdara vAyukAyika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta nyUna tIna hajAra varSa kI hai| * Ayusthiti-prakaraNa (181) The Discussion on Life-Span ON LA
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________________ (4) (Q.) What is generally the duration of the sthiti (life-span) of Vayukayik (air-bodied) beings? (Ans.) Gautam ! In general the minimum life-span of Vayukayik (air-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is three thousand years. The maximum as well as minimum life-span generally of Sukshma Vayukayik (minute air-bodied) beings and specifically of Sukshma Aparyapt and Sukshma Paryapt Vayukayik (minute underdeveloped and fully developed air-bodied) beings is antarmuhurt (less than one muhurt). (Q.) What is generally the duration of the sthiti (life-span) of Badar Vayukayik (gross air-bodied) beings? (Ans.) Gautam ! In general the minimum life-span of Badar Vayukayik (gross air-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is three thousand years. (Q.) What is the duration of the sthiti (life-span) of Aparyapt Badar Vayukayik (underdeveloped gross air-bodied) beings ? (Ans.) GautamThe maximum as well as minimum life-span of Aparyapt Badar Vayukayik (underdeveloped gross air-bodied) beings is antar-muhurt (less than one muhurt). (Q.) What is the duration of the sthiti (life-span) of Paryapt Badar Vayukayik (fully developed gross air-bodied) ? (Ans.) Gautam ! The minimum life-span of Paryapt Badar Vayukayik (fully developed gross air-bodied) beings is antarmuhurt (less than one muhurt) and the maximum is one antarmuhurt less three thousand years. (4) quirischisuri ura it. ! JE. Bal. Tahit. CuaTERING __ suhumANaM ohiyANaM apajjattayANaM pajjattayANaM ya tihi vi jaha. aMto. ukkoseNaM aNtomuhuttN| bAdaravaNassaikAiyANaM bhaMte ! kevaiyaM kAlaM ThitI pannattA ? go. ! jaha. aMto. ukko. dsvaasshssaaii| apajjattayANaM jAva go. ! jahanneNaM aMtomuhuttaM ukkoseNa vi aMtomuhattaM / sacitra anuyogadvAra sUtra-2 (182) Illustrated Anuyogadvar Sutra-2
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________________ * __pajjattayabAdaravaNassaikAiyANaM jAva go. ! jaha. aMto. ukko. dasavAsasahassAI aNtomuhuttuunnaaii| (5) (pra.) bhagavan ! vanaspatikAyika jIvo kI sthiti kitane kAla kI hai ? ___ (u.) gautama ! sAmAnya rUpa se vanaspatikAyika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti dasa hajAra varSa kI hai| ___sAmAnya sUkSma vanaspatikAyika tathA unake aparyAptaka aura paryAptaka bhedoM kI jaghanya aura utkRSTa sthiti antarmuharta kI hai| gautama ! bAdara vanaspatikAyika jIvo kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti dasa hajAra varSa kI kahI hai| gautama ! aparyAptakoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hai| kintu gautama / paryAptaka bAdara vanaspatikAyika jIvoM kI jaghanya sthiti antarmuhUrta nyUna dasa hajAra varSa kI jAnanA caahie| (5) (Q.) What is generally the duration of the sthiti (life-span) of Vanaspatikayik (plant-bodied) beings ? ___ (Ans.) Gautam ! In general the minimum life-span of Vanaspatikayik (plant-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is ten thousand years The maximum as well as minimum life-span generally of Sukshma Vanaspatikayik (minute plant-bodied) beings and specifically of Sukshma Aparyapt and Sukshma Paryapt Vanaspatikayik (minute underdeveloped and fully developed plant-bodied) beings is antar-muhurt (less than one muhurt). Gautam ! The minimum life-span of Badar Vanaspatikayik (gross plant-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is ten thousand years. Gautam ! The maximum as well as minimum life-span of Aparyapt Badar Vanaspatikayik (underdeveloped gross plantbodied) beings is antar-muhurt (less than one muhurt). ___Gautam ! The minimum life-span of Paryapt Badar Vanaspatikayik (fully developed gross plant-bodied) beings is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less ten thousand years. Ayusthiti-prakaraNa (183) The Discussion on Life-Span ook
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________________ vikalendriyoM kI sthiti 386. (1) beiMdiyANaM jAva go. ! jaha. aMto. ukkoseNaM bArasa sNvcchraanni| apajjattaya jAva goyamA ! jaha. aMto. ukkoseNaM aNtomuhuttN| pajjattayANaM jAva goyamA ! jaha. aMto. ukkoseNaM bArasa saMvaccharANi aNtomuhuttuunnaaii| 386. (1) (pra.) isI prakAra dvIndriya jIvoM kI sthiti kitane kAla kI kahI hai ? (u.) gautama ! unakI jaghanya sthiti antarmuhUrta aura utkRSTa sthiti bAraha varSa kI hai| aparyAptaka dvIndriya jIvoM kI jaghanya aura utkRSTa sthiti antarmuhUrta pramANa hai| paryAptaka dvIndriya jIvo kI jaghanya sthiti antarmuhUrta aura utkRSTa sthiti antarmuhUrta nyUna bAraha varSa kI hai| LIFE-SPAN OF VIKALENDRIYAS 386. - (1) (Q.) Bhante ! What is the duration of the sthiti (life-span) of Dvindriya (two-sensed) beings ? ___ (Ans.) Gautam ! The minimum life-span is antar-muhurt (less than one muhurt) and the maximum is twelve years The minimum as well as maximum life-span of Aparyapt Duindriya (underdeveloped two-sensed) beings is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Badar Dvindriya (fully developed gross two-sensed) beings is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less twelve years. (2) teiMdiyANaM jAva go. ! jahanneNaM aMto. ukko. ekUNapaNNAsaM raaiNdiyaaii| apajjattaya jAva goyamA ! jaha. aMto. ukkoseNaM aNto.| pajjattaya jAva go. ! jaha. aMto. ukkoseNaM ekUNapaNNAsaM rAiMdiyAiM aNtomuhuttuunnaaii| (2) trIndriya jIvo kI jaghanya antarmuhUrta kI aura utkRSTa unapacAsa (49) dina-rAtri kI hotI hai| ____ aparyAptaka trIndriya jIvoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hotI hai| sacitra anuyogadvAra sUtra-2 (184) Ilustrated Anuyogadvar Sutra-2 * * *
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________________ paryAptaka trIndriya jIvoM kI jaghanya sthiti antarmuhUrtta aura utkRSTa sthiti antarmuhUrtta nyUna unapacAsa dina-rAtri kI hotI hai / (2) Gautam ! The minimum life-span of Trindriya (threesensed) beings is antar-muhurt (less than one muhurt) and the maximum is forty nine days. The minimum as well as maximum life-span of Aparyapt Trindriya (underdeveloped three-sensed) beings is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Trindriya (fully developed three-sensed) beings is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less forty nine days. (3) cauriMdiyANaM jAva go. ! jaha. aMto. ukko. chammAsA / apajjattayA jAva go. ! jaha. aMtomuhuttaM ukko. aMto. / pajjattayANaM jAva go. ! jaha. aMto. ukkoseNaM chammAsA aMtomuhuttUNA / (3) caturindriya jIvo kI jaghanya sthiti antarmuhUrtta aura utkRSTa chaha mAsa kI hotI hai| aparyAptaka caturindriya jIvo kI jaghanya aura utkRSTa sthiti antarmuhUrtta kI hotI hai / paryAptaka caturindriya jIvoM kI sthiti jaghanya antarmuhUrtta pramANa aura utkRSTa antarmuhUrtta nyUna chaha mAsa kI hotI hai / (3) Gautam ! The minimum life-span of Chaturindriya (four-sensed) beings is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less six months. The minimum as well as maximum life-span of Aparyapt Chaturundrya (underdeveloped four-sensed) beings is antarmuhurt (less than one muhurt). The minimum life-span of Paryapt Chaturindriya (fully developed four-sensed) beings is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less six months. paMcendriyatiryacoM kI sthiti 387. (1) paMceMdriyatirikkhajoNiyANaM jAva go. ! jaha. aMto. ukko. tiNNi pali ovamAI / sthiti-prakaraNa (185) For Private Personal Use Only The Discussion on Life-Span
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________________ ___387. (1) gautama | paMcendriya tiryaMcayonika jIvo kI sthiti jaghanya antarmuhUrta kI * aura utkRSTa tIna palyopama kI hai| FIVE-SENSED ANIMALS ____387. (1) Gautam ! In general the minimum life-span of 10 Panchendriya Tiryanchyonik (five-sensed animals) is antar muhurt (less than one muhurt) and the maximum is three Palyopam. jalacarapaMcendriyatiryacoM kI sthiti (2) jalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jaha. aMto. ukkoseNaM puvykoddii| ___ sammucchimajalayarapaMceMdiyatirikkhajoNiyANaM jAva goyamA ! jahanneNaM aMtomuhattaM ukkoseNaM puvkoddii| ___ apajjattayasammucchimajalayarapaMceMdiyatirikkhajoNiyANaM jAva goyamA ! jaha. aMto. ukkoseNaM aNto.| __pajjattayasammucchimajalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jaha. aMto. ukkoseNaM puvakoDI aNtomuhuttuunnaa| ___ gabhavakkaMtiyajalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jaha. aMtomuhattaM ukkoseNaM puvkoddii| ___ apajjattayagabbhavakkaMtiyajalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jaha. aMto. ukko. aNto.| ___ pajjattayagabbhavakkaMtiyajalayarapaMceMdiyatirikkhajoNiyANaM jAva goyamA ! jaha. aMto. ukko. pubbakoDI aNtomuhuttuunnaa| (2) jalacarapaMcendriyatiryaMcayonika jIvo kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti pUrvakoTi varSa pramANa kI hai| ___ saMmUrchima jalacarapacendriyatiryacayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti pUrvakoTi varSa kI hai| sacitra anuyogadvAra sUtra-2 (186) Illustrated Anuyogadvar Sutra-2
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________________ ___aparyAptaka saMmUrchima jalacarapaMcendriyatiryacayonika jIvoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hai| paryAptaka samUrchima jalacarapacendriyatiryacayonika jIvo kI jaghanya sthiti antarmuhUrta pramANa aura utkRSTa sthiti antarmuhUrta nyUna pUrvakoTi varSa pramANa hai| sAmAnya se garbhavyutkrAntika jalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti pUrvakoTi varSa jitanI hai| ____ aparyAptaka garbhavyutkrAntika jalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti bhI antarmuhUrta kI aura utkRSTa sthiti bhI antarmuhUrta kI hai| paryAptaka garbhavyutkrAntika jalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta kama pUrvakoTi varSa kI hai| vivecana-eka karoDa pUrva ko pUrvakoTi kahA jAtA hai| pUrva kA pramANa pahale batAyA jA cukA hai ki caurAsI lAkha varSa kA eka pUrvAga aura caurAsI lAkha pUrvAga kA eka pUrva hotA hai| paryAptako kI sthiti me antarmuhUrta nyUna (kama) batAne kA kAraNa yaha hai ki samasta sasArI jIva aparyAptaka avasthA me ra antarmuhUrta se adhika kAla taka nahI rhte| antarmuhUrta meM hI ve apanI paryAptiyo ko pUrNa kara paryApta ho jAte hai| ata utkRSTa sthiti me vaha antarmuhUrta kama ho jAtA hai| sarvatra yahI niyama smjhe| AQUATIC FIVE-SENSED ANIMALS ___(2) Gautam ! In general the minimum life-span of Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animals) is antar-muhurt (less than one muhurt) and the maximum is ___Purvakoti years. In general the minimum life-span of Sammurchhim Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is Purvakoti years. The minimum as well as maximum life-span of Aparyapt Sammurchhim Jalachar Panchendriya Turyanchyonik (underdeveloped aquatic five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Sammurchhim Jalachar Panchendriya Tiryanchyonik (fully developed aquatic five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) Ayusthiti-prakaraNa (187) The Discussion on Life-Span OST *
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________________ and the maximum is one antar-muhurt less Purvakoti (7,05,600 quadrillion) years. In general the minimum life-span of Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (aquatic five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is Purvakoti years. The minimum as well as maximum life-span of Aparyapt Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (underdeveloped aquatic five-sensed animals born out of womb) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Garbhavyutkrantik Jalachar Panchendriya Tiryanchyonik (fully developed aquatic five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less Purvakoti years. Elaboration-One crore or ten million Purva is called Purvakoti As already mentioned, one Purvanga is 8 4 million years and one Purva is 8.4 million Purvanga The life-span of fully developed beings is mentioned as one antar-muhurt less than the normal life-span of that category This is because all beings remain in the underdeveloped state only for one antar-muhurt After the lapse of this time they get fully developed Therefore this time is deducted from the maximum life-span This should be taken as a general rule sthalacarapaMcendriyatiryacoM kI sthiti (3) (ka) cauppayathalayarapaMceMdiyatirikkhajoNiyANaM bhaMte ! kevatikAlaM ThitI pannattA ? go. ! jaha. aMto. ukko. tiNNi pliovmaaiN| saMmUcchimacauppayathalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jaha. aMto. ukko. curaasiitivaasshssaaii| ___ apajjattayasaMmucchimacauppayathalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jahanneNaM aMto. ukko. aNto.| ___ pajjattayasaMmucchimacauppayathalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jaha. aMto. ukko. caurAsItivAsasahassAI aNtomuhuttuunnaannN| m sacitra anuyogadvAra sUtra-2 (188) Illustrated Anuyogadvar Sutra-2 FORVAAVAAMAAVAORNHAVAORNMOPYORKONKONORTHOPHTORY
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________________ gabhavakkaMtiyacauppayathalayara. jAva go. ! jaha. aMto. ukko. tiNNi pliovmaaii| ____ apajjattayagabbhavakkaMtiyacauppaya. jAva go. ! jaha. aMto. ukkoseNaM aMtomuhattaM / pajjattayaganbhavakkaMtiyacauppayathalayarapaMceMdiyatirikkhajoNiyANaM jAva jaha. aMto. ukko. tiNNi paliovamAiM aNtomuhuttuunnaaii| __(3) (ka) (pra.) bhagavan ! catuSpadasthalacarapaMcendriyatiryaMcayonika jIvoM kI sthiti kitane kAla kI hai ? (u.) gautama ! sAmAnya rUpa meM jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti tIna palyopama kI hai| ___gautama ! sammUrchima catuSpadasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti 2) antarmuhUrta kI aura utkRSTa sthiti caurAsI hajAra varSa kI hai| OM aparyAptaka sammUrchima catuSpadasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya aura 2 utkRSTa sthiti antarmuhUrta pramANa hai| paryAptaka sammUrchima catuSpadasthalacarapacendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa antarmuhUrta kama caurAsI hajAra varSa kI hai| garbhavyutkrAntika catuSpadasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti ra antarmuhUrta kI aura utkRSTa tIna palyopama kI hai| ___ aparyAptaka garbhavyutkrAntika catuSpadasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hai| paryAptaka garbhaja catuSpadasthalacarapacendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa antarmuhUrta kama tIna palyopama kI jAnanA caahie| TERRESTRIAL FIVE-SENSED ANIMALS (3) (a) (Q.) Bhante ! What is the duration of the sthiti (life-span) of Chatushpad Sthalachar Panchendriya Tiryanchyonik (quadruped terrestrial five-sensed animals)? (Ans.) Gautam ! In general the minimum life-span of Chatushpad Sthalachar Panchendriya Tiryanchyonik (quadruped a terrestrial five-sensed animals) is antar-muhurt (less than one muhurt) and the maximum is three Palyopam. 6 Ayu sthiti-prakaraNa (189) The Discussion on Life-Span MERGYMOTION
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________________ * In general the minimum life-span of Sammurchhim Chatushpad Sthalachar Panchendriya Trryanchyonik (quadruped terrestrial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is eighty four thousand years. The minimum as well as maximum life-span of Aparyapt Sammurchhim Chatushpad Sthalachar Panchendriya Tiryanchyonik (underdeveloped quadruped terrestrial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Sammurchhim Chatushpad Sthalachar Panchendriya Tiryanchyonik (fully developed quadruped terrestrial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less eighty four thousand years. In general the minimum life-span of Garbhavyutkrantik Chatushpad Sthalachar Panchendriya Tiryanchyonik (quadruped terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is three Palyopam. The minimum as well as maximum life-span of Aparyapt Garbhavyutkrantik Chatushpad Sthalachar Panchendriya Trryanchyonik (underdeveloped quadruped terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) The minimum life-span of Paryapt Garbhavyutkrantik Chatushpad Sthalachar Panchendriya Tiryanchyonik (fully developed quadruped terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less three Palyopam. (kha) uraparisappathalayarapaMceMdiyatirikkhajoNiyANaM bhaMte ! kevatikAlaM ThitI paM. ? ___ go. ! jahanneNaM aMtomuhuttaM ukkoseNaM pubkoddii| m ashuruf914. Fira T.! HTE. BIAI. Jeht. Dati alikERITE | sacitra anuyogadvAra sUtra-2 ( 190 ) Illustrated Anuyogadvar Sutra-2
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________________ apajjattayasammucchimauraparisappa. jAva go. ! jaha. aMto. ukkoseNaM aNto.| pajjattayasammucchimauraparisappa. jAva go. ! jaha. aMto. ukko. tevaNNaM vAsasahassAI aNtomuhuttuunnaaii| gabbhavakkaMtiyauraparisappathalayara. jAva go. ! jaha. aMto. ukkoseNaM puvvkoddii| ___ apajjattayagabbhavakkaMtiyauraparisappa. jAva goyamA ! jaha. aMto. ukko. aNto.| kI pajjattayagaDbhavakkaMtiyauraparisappathalayarapaMceMdiyatirakkhijoNiyANaM jAva go. ! jaha. aMto. ukko. puvakoDI aNtomuhttuunnaa| (kha) (pra.) bhagavan ! uraparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI sthiti kitanI hai? (u.) gautama ! sAmAnya rUpa meM uraparisarpasthalacarapacendriyatiryaMcayonika jIvo kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti koTipUrva varSa kI hai| ___ gautama ! sammUrchima uraparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti ra antarmuhUrta kI aura utkRSTa sthiti tirepana hajAra varSa kI hai| ___aparyAptaka sammUrchima uraparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya tathA utkRSTa sthiti antarmuhUrta kI hai| ___ paryAptaka sammUrchima uraparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti ' antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta nyUna tirepana hajAra varSa kI hai| ___ gautama ! garbhaja uraparisarpasthalacarapacendriyatiryacayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti pUrvakoTi varSa kI hai| gautama ! aparyAptaka garbhaja uraparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hai| paryAptaka garbhaja uraparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti + antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta kama pUrvakoTi varSa kI hai| ____(b) (Q.) Bhante I What is the duration of the sthiti (life-span) of Urparisarp Sthalachar Panchendriya Tiryanchyonik (non-limbed a reptilian terrestrial five-sensed animals) ? ____(Ans.) Gautam ! In general the minimum life-span of Urparisarp Sthalachar Panchendriya Tiryanchyonik (non-limbed Ayu sthiti-prakaraNa (191) The Discussion on Life-Span
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________________ reptilian terrestrial five-sensed animals) is antar-muhurt (less than one muhurt) and the maximum is Kotipurva years. In general the minimum life-span of Sammurchhim Urparisarp Sthalachar Panchendriya Tiryanchyonik (non-limbed reptilian terrestrial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is fifty three thousand years. The minimum as well as maximum life-span of Aparyapt Sammurchhim Urparisarp Sthalachar Panchendriya Tiryanchyonik (underdeveloped non-limbed reptilian terrestrial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Sammurchhim Urparisarp Sthalachar Panchendriya Tiryanchyonik (fully developed nonlimbed reptilian terrestrial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less fifty three thousand years. In general the minimum life-span of Garbhavyutkrantik Urparisarp Sthalachar Panchendriya Tiryanchyonik (non-limbed reptilian terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is Kotipurva years. The minimum as well as maximum life-span of Aparyapt Garbhavyutkrantik Urparisarp Sthalachar Panchendriya Trryanchyonik (underdeveloped non-limbed reptilian terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Garbhavyutkrantik Urparisarp Sthalachar Panchendriya Tiryanchyonik (fully developed non-limbed reptilian terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less Kotipurva years. (T) 4498 Hagerarere. Fra T.! JE. BITT. Gerhtavi gogoniteti sammucchima bhuyaparisappa. jAva go. ! jaha. aMto. ukkoseNaM bAyAlIsaM vaasshssaaii| sacitra anuyogadvAra sUtra-2 ( 192 ) Illustrated Anuyogadvar Sutra-2
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________________ kalpI TRILOK 11 jalacara ja. a. mu. : u0 pUrva koTi varSa ja. a. mu. : u0 palyopama kA asaMkhyAtavA~ bhAga 99133 bhujaparisarpa, khecara ja. a.mu. : u0 pUrva koTi varSa ja. 10 hajAra varSa : u0 1 palyopama ja0 1 palyopama: u0 22 sAgaropama sthalacara ja. a. mu. : u0 3 palyopama ja. a. mu.: u0 pUrva koTi varSa manuSya. karma bhUmi ja. a. mu. : u0 3 palyopama jyoti ja0 10 hajAra 30 uraH parisarpa 700k 'kalpAtIta deva na. gre. 23 se 21 sA. a. vi. 31 se 33 sA zivajana
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________________ citra paricaya 11 / Illustration No. 11 24 daNDakoM kI Ayusthiti (2) (daNDaka 20) tiryaca paMcendriya jIvoM kI Ayusthiti-tiryaca pacendriyo ke pA~ca bheda haiM-jalacara, sthalacara, khecara, uraHparisarpa, bhujprisrp| sabhI kI jaghanya sthiti antarmuhUrta tathA utkRSTa bhinna-bhinna sUtra 387 meM batAye anusAra smjheN| (daNDaka 21) manuSyoM kI sthiti-manuSyoM me karmabhUmika tathA akarmabhUmika (yugaliyA) ye do bheda hai| sabhI kI jaghanya sthiti antarmuhUrta tathA utkRSTa sthiti tIna palyopama hai| __devoM kI sthiti-devo ke cAra bheda haiM-(1) bhavanapati (daNDaka 2-10), (2) vANavyantara (daNDaka 22)-inakI sthiti jaghanya dasa hajAra varSa, utkRSTa eka palyopama, (3) jyotiSka (daNDaka 23)-devoM kI utkRSTa sthiti eka palyopama me eka lAkha varSa adhika, tathA (4) vaimAnika (daNDaka 24) devoM meM (a) 12 kalpavAsI devo kI utkRSTa sthiti 22 sAgaropama, (ba) kalpAtIta devoM meM-nava graiveyaka kI 23 se 31 sAgaropama, tathA (sa) anuttara vimAnavAsI devo kI utkRSTa sthiti 33 sAgaropama kI hai| -sUtra 387-391, pRSTha 185-214 LIFE-SPAN IN 24 DANDAKS (2) (Dandak 20) Life-span of Five-sensed Animals-These have five categories-aquatic, terrestrial, aerial, non-limbed reptilians and limbed reptilians The minimum life-span of all these is antarmuhurt and maximum as mentioned in aphorism 387. (Dandak 21) Life-span of Human-beings-These have two categories-belonging to the ages of endeavour and non-endeavour (the age of twins) The minimum life-span of both is antarmuhurt and maximum three Palyopam. ___Life-span of Divine-beings-These have four categories(1) Mansion dwelling (Dandak 2-10), (2) Interstitial (Dandak 22)---With a minimum life-span of ten thousand years and maximum of one Palyopam, (3) Stellar (Dandak 23)-With a maximum life-span of one lac years more than one Palyopam, and (4) Gods with celestial vehicles (Dandak 24)-With a maximum life-span of (a) 22 Sagaropam for the 12 Kalpavasis, (b) 23 to 31 Sagaropam for Navagraiveyaks among the Kalpateets, and (c) 33 Sagaropam for those dwelling in Anuttar celestial vehicles among the Kalpateets. -Aphorisms 387-391, pp_185-214
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________________ ___ apajjattayasammucchimabhuyaparisappathalayarapaMceMdiyatirikkhajoNiyANaM jAva go. ! jaha. aMto. ukko. aNto.| ___ pajjattayasammucchimabhuyaparisappathalayarapaMceMdiya. jAva go. ! jaha. aMto. ukko. bAyAlIsaM vAsasahassAiM aNtomuhuttuunnaaii| gambhavakkaMtiyabhuyaparisappathalayarapaMceMdiyANaM jAva go. ! jaha. aMto. ukko. pubkoddii| apajjattayagabbhavakkaMtiyabhuyaparisappathalayara. jAva go. ! jaha. aMto. ukko. aNtomuhuttN| __pajjattayagabbhavakkaMtiyabhuyaparisappathalayara. jAva go. ! jaha. aMto. ukkoseNaM puvakoDI aNtomuttuunnaa| (ga) (pra.) bhagavan ! bhujaparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI sthiti kitane kAla kI hai ? (u.) gautama ! sAmAnya se to bhujaparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti koTipUrva varSa kI hai| ___ sammUrchima bhujaparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti bayAlIsa hajAra varSa kI hai| ___ aparyAptaka sammUrchima bhujaparisarpasthalacarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti bhI antarmuhUrta kI jAnanA caahie| paryAptaka sammUrchima bhujaparisarpasthalacarapaMcendriyatiryacayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta nyUna bayAlIsa hajAra varSa kI hai| ____ garbhavyutkrAntika bhujaparisarpasthalacarapaMcendriyatiryacayonika jIvoM kI audhika jaghanya sthiti antarmuhUrta kI aura utkRSTa koTipUrva varSa kI hai| ___ aparyAptaka garbhavyutkrAntika bhujaparisarpasthalacarapacendriyatiryacayonika jIvoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hai| ____ paryAptaka garbhaja bhujaparisarpasthalacarapacendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta nyUna koTipUrva varSa pramANa hai| Ayu sthiti-prakaraNa * 2 (193) The Discussion on Life-Span
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________________ die is $136 (c) (Q.) Bhante' What is the duration of the sthiti (life-span) of Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (limbed reptilian terrestrial five-sensed animals)? (Ans.) Gautam ! In general the minimum life-span of Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (limbed reptilian terrestrial five-sensed animals) is antar-muhurt (less than one muhurt) and the maximum is Kotipurva years. In general the minimum life-span of Sammurchhim Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (limbed reptilian terrestrial five-sensed animals of asexual origin) is antarmuhurt (less than one muhurt) and the maximum is forty two thousand years The minimum as well as maximum life-span of Aparyapt Sammurchhim Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (underdeveloped limbed reptilian terrestrial fivesensed animals of asexual origin) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Sammurchhim Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (fully developed limbed reptilian terrestrial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less forty two thousand years In general the minimum life-span of Garbhavyutkrantik Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (limbed reptilian terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is Kotipurva years The minimum as well as maximum life-span of Aparyapt Garbhavyutkrantik Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (underdeveloped limbed reptilian terrestrial fivesensed animals born out of womb) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Garbhavyutkrantik Bhujparisarp Sthalachar Panchendriya Tiryanchyonik (fully sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 ( 194 )
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________________ developed limbed reptilian terrestrial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less Kotipurva years. khecarapaMcendriyatiryacoM kI sthiti (4) khahayarapaMceMdiyatirikkhajoNiyANaM bhaMte ! kevatikAlaM ThitI pannattA ? go. ! jaha. aMto. ukko. paliovamassa asNkhejjbhaag| sammucchimakhahayara. jAva go. ! jaha. aMto. ukko. bAvattariM vaasshssaaii| apajjattayasammucchimakhahayara. jAva go. ! jaha. aMto. ukkoseNaM aNto.| pajjattagasammucchimakhahayara. jAva goyamA ! jaha. aMto. ukkoseNaM bAvattari vAsasahassAiM aNtomuhuttuunnaaii| ___ gabhavakkaMtiyakhahayarapaMceMdiyatirikkha. jAva go. ! jaha. aMto. ukko. paliovamassa asNkhejjibhaagN| ___ apajjattayagabbhavakkaMtiyakhahayara. jAva go. ! jaha. aMtomuhattaM ukkoseNaM aNtomuhuttN| ___ pajjattayagabbhavakkaMtiyakhahayarapaMceMdiyatirikkha. jAva goyamA ! jaha. aMto. ukkoseNaM paliovamassa asaMkhejjaibhAgaM aNtomuhuttuunnN| (4) (pra.) bhagavan ! khecarapacendriyatiryaMcayonika jIvoM kI sthiti kitane kAla kI hai ? * (u.) gautama ! sAmAnya se khecarapacendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti palyopama ke asaMkhyAtave bhAga hotI hai| ___ sammUrchima khecarapacendriyatiryaMcayonika jIvoM kI audhika sthiti jaghanya antarmuhUrta kI aura utkRSTa bahattara hajAra varSa kI hai| ____ aparyAptaka sammUrchima khecarapacendriyatiryacayonika jIvo kI sthiti jaghanya se bhI antarmuhUrta kI aura utkRSTa se bhI antarmuhUrta kI hai| ___ paryAptaka sammUrchima khecarapaMcendriyatiryaMcayonika jIvo kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti antarmuhUrta nyUna bahattara hajAra varSa kI hai| / Ayu sthiti-prakaraNa 8 (195) The Discussion on Life-Span
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________________ * sAmAnya rUpa meM garbhavyutkrAntika khecarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti palyopama ke asaMkhyAta bhAga pramANa hai| ___ aparyAptaka garbhaja khecarapacendriyatiryaMcayonika jIvoM kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti bhI anturmuhUrta kI hai| ___ paryAptaka garbhaja khecarapaMcendriyatiryaMcayonika jIvoM kI jaghanya sthiti antamuhUrta kI aura utkRSTa sthiti antarmuhUrta nyUna palyopama ke asakhyAta bhAga pramANa hotI hai| AERIAL FIVE-SNESED ANIMALS (4) (Q.) Bhante ! What is the duration of the sthiti (life-span) of Khechar Panchendriya Trryanchyonik (aerial five-sensed animals)? (Ans.) Gautam ! In general the minimum life-span of Khechar Panchendriya Tiryanchyonik (aerial five-sensed animals) is antarmuhurt (less than one muhurt) and the maximum is innumerable fraction of Palyopam. In general the minimum life-span of Sammurchhim Khechar Panchendriya Tiryanchyonik (aerial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is seventy two thousand years. The minimum as well as maximum life-span of Aparyapt Sammurchhim Khechar Panchendriya Tiryanchyonik (underdeveloped aerial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt). The minimum life-span of Paryapt Sammurchhim Khechar Panchendriya Tiryanchyonik (fully developed aerial five-sensed animals of asexual origin) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less seventy two thousand years In general the minimum life-span of Garbhavyutkrantik Khechar Panchendriya Tiryanchyonik (aerial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is innumerable fraction of a Palyopam. The minimum as well as maximum life-span of Aparyapt Garbhavyutkrantik Khechar Panchendriya Tiryanchyonik sacitra anuyogadvAra mUtra-2 (196) Illustrated Anuyogadvar Sutra-2 *
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________________ (underdeveloped aerial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) The minimum life-span of Paryapt Garbhavyutkrantik Khechar Panchendriya Tiryanchyonik (fully developed aerial five-sensed animals born out of womb) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less innumerable fraction of a Palyopam. saMgrahaNI gAthAyeM (5) ettha etesiM saMgahaNigAhAo bhvNti| taM jahA sammuccha pucakoDI, caurAsItiM bhave shssaaiN| tevaNNA bAyAlA, bAvattarimeva pkkhiinnN||1|| gaDhabhammi puvakoDI, tiNNi ya paliovamAiM prmaauN| ura-bhuyaga puvakoDI, paliuvamAsaMkhabhAgo y||2|| (5) pUrvokta kathana kI saMgrahaNI gAthAyeM isa prakAra haiM sammUrchima tiryaMcapaMcendriya jIvo me anukrama se jalacaroM kI utkRSTa sthiti (antarmuhUrta kama) pUrvakoTi varSa, sthalacaracatuSpada sammUrchimoM kI caurAsI hajAra varSa, uraparisaoNM kI tirepana hajAra varSa, bhujaparisoM kI bayAlIsa hajAra varSa aura khecaroM kI bahattara hajAra varSa kI hai||1|| ___garbhaja paMcendriyatiryaco me anukrama se jalacaro kI utkRSTa sthiti pUrvakoTi varSa, sthalacaroM kI tIna palyopama, uraparisaoNM aura bhujaparisaroM kI aura khecaro kI palyopama ke asaMkhyAtaveM bhAga kI hai // 2 // vivecana-sUtra 387 me tiryacapacendriya jIvo ke sambandha me mukhya tIna vikalpo ke sAtha prazna kiye gaye hai (1) tiryacapacendriya audhika (saamaany)-jghny-utkRsstt| (2) sammUrchima tiryacapacendriya (A) audhik-jghny-utkRsstt| (B) apryaaptk-jghny-utkRsstt| (C) pryaaptk-jghny-utkRsstt| * * Ayu sthiti-prakaraNa (197) The Duscussion on Life-Span
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________________ (3) Tafur forsendliese (A) ifta-utara-urghel (B) 3942190-HURT- (C) tufa-u--GIGDE I jaghanya sthiti sabhI kI antarmuhUrta pramANa hai| aparyAptaka avasthA me bhI sabhI kI jaghanya tathA utkRSTa sthiti antarmuhUrta kI hotI hai| paryAptaka avasthA meM utkRSTa sthiti me antara paDatA hai| uparyukta sagrahaNI gAthAo me sabhI sammUrchima tathA garbhaja paryAptakoM kI utkRSTa sthiti batAI hai| EPITOMIC VERSES (5) The epitomic verses covering the aforesaid aphorisms are In proper order the maximum life-spans of Sammurchhim Panchendriya Tiryanchyonik (five-sensed animals of asexual origin) are Purvakoti years, eighty four thousand years, fifty three thousand years, forty two thousand years and seventy two thousand years for Sthalachar Chatushpad (quadruped terrestrial), Urparisarp (non-limbed reptilian), Bhujparisarp (limbed reptilian) and Khechar (aerial) respectively. (1) In proper order the maximum life-spans of Garbhavyutkrantik Panchendriya Trryanchyonik (five-sensed animals born out of womb) are Purvakoti years, three Palyopam and innumerable fraction of a Palyopam for Sthalachar Chatushpad (quadruped terrestrial), Urparisarp (non-limbed reptilian), Bhujparisarp (limbed reptilian) and Khechar (aerial) respectively. (2) Elaboration-In aphorism 387 questions have been asked about fivesensed animals in mainly three alternative contexts (1) Panchendriya Trryanchyonik (five-sensed animals) in generalminimum and maximum (2) Sammurchhim Panchendriya Tiryanchyonik (five-sensed animals of asexual origin) (a) in general (b) underdeveloped (c) fully developed 19 a sacitra anuyogadvAra sUtra-2 ( 198 ) Illustrated Anuyogadvar Sutra-2
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________________ (3) Garbhavyutkrantik Panchendriya Tiryanchyonik (five-sensed animals born out of womb) (a) in general (b) underdeveloped (c) fully developed The minimum life-span is antar-muhurt for all In the underdeveloped state also the minimum as well as maximum life-span is antar-muhurt for all. In the fully developed state there is a variation in the maximum life-span. In the epitomic verses the maximum lifespans for all fully developed Sammurchhim (of asexual origin) and Garbhavyutkrantik (born out of womb) are mentioned manuSyoM kI sthiti 388 . ( 1 ) maNussANaM bhaMte ! kevaikAlaM TiI paM. ? go. ! jahantreNaM aMtomuhuttaM ukkoseNaM tiNNi paliovamANaM / 388. (1) (pra.) bhagavan ! manuSyoM kI (sAmAnya) sthiti kitane kAla kI hai ? (u. ) gautama ! jaghanya antarmuhUrtta kI aura utkRSTa tIna palyopama kI hai| LIFE-SPAN OF HUMAN BEINGS 388. (1) (Q.) Bhante ! What is the duration of the sthiti (lifespan) of Manushya (human beings) ? (Ans.) Gautam ! In general the minimum life-span is antarmuhurt (less than one muhurt) and the maximum is three Palyopam. (2) sammucchimamaNussANaM jAva go. ! aMto. ukko. aMto. / (2) sammUrcchima manuSyoM kI jaghanya aura utkRSTa sthiti antarmuhUrta kI hai| (2) Gautam ! The minimum as well as maximum life-span of Sammurchhim Manushyas (human beings of asexual origin) is antar-muhurt (less than one muhurt). (3) gabbhavakkaMtiyamaNussANaM jAva jahanneNaM aMtomuhuttaM ukkoseNaM tiNNi pali ovamAiM / apajjattayagabbhavakkaMtiyamaNussANaM jAva go. ! jahaM. aMto. ukkoseNaM aMto. / Ayu sthiti-prakaraNa (199) The Discussion on Life-Span
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________________ pajjattayagabbhavakkaMtiyamaNussANaM jAva goyamA ! jahanneNaM aMtomuhuttaM ukkoseNaM se tiNNi paliovamAiM aNtomuhuttuunnaaii| (3) garbhavyutkrAntika manuSyoM kI (sAmAnya) sthiti jaghanya antarmuhUrta aura utkRSTa tIna 1 palyopama kI hai| 8 aparyAptaka garbhavyutkrAntika manuSyo kI jaghanya sthiti bhI antarmuhUrta kI aura utkRSTa sthiti bhI antarmuhUrta kI hai| ___ paryAptaka garbhavyutkrAntika manuSyo kI jaghanya sthiti antarmuhUrta kI aura utkRSTa sthiti * antarmuhUrta nyUna tIna palyopama pramANa hai| (3) In general the minimum life-span of Garbhavyutkrantik * Manushyas (human beings born out of womb) is antar-muhurt (less than one muhurt) and the maximum is three Palyopam. The minimum as well as maximum life-span of Aparyapt Garbhavyutkrantik Manushyas (underdeveloped human beings born out of womb) is antar-muhurt (less than one muhurt). * The minimum life-span of Paryapt Garbhavyutkrantik Manushyas (fully developed human beings born out of womb) is antar-muhurt (less than one muhurt) and the maximum is one antar-muhurt less three Palyopam. vyaMtara devoM kI sthiti 389. vANamaMtarANaM bhaMte ! devANaM kevatikAlaM ThitI paNNattA ? go. ! jahanneNaM dasavAsasahassAiM ukkoseNaM pliovmN| vANamaMtarINaM bhaMte ! devINaM kevatikAlaM ThitI paNNattA ? go. ! jahanneNaM dasavAsasahassAI ukkoseNaM addhpliovmN| 389. (pra.) bhagavan ! vANavyatara devoM kI (sAmAnya) sthiti kitane kAla kI hai? (u.) gautama / jaghanya sthiti dasa hajAra varSa aura utkRSTa sthiti eka palyopama kI hai| (pra.) bhagavan ! vANavyataro kI deviyoM kI sthiti kitane kAla kI hai ? (u.) gautama ! unakI jaghanya sthiti dasa hajAra varSa kI aura utkRSTa sthiti 2 arddha-palyopama kI hai| Samssaksisteke siksake ke ske.kesaksae ke skesis insisekesakse.ke.in.siesaksie desiseksisirtal " sacitra anuyogadvAra sUtra-2 (200) Illustrated Anuyogadvar Sutra-2
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________________ LIFE-SPAN OF INTERSTITIAL GODS 389. (Q.) Bhante ! What is the duration of the sthiti (life-span) of Vanavyantar (interstitial) gods? ____ (Ans.) Gautam ! The minimum life-span is ten thousand years and the maximum is one Palyopam (Q.) Bhante ! What is the duration of the sthiti (life-span) of Vanavyantar (interstitial) goddesses ? (Ans.) Gautam ! The minimum life-span is ten thousand years and the maximum is half a Palyopam. * jyotiSka devoM kI sthiti 390. (1) jotisiyANaM bhaMte ! devANaM jAva goyamA ! jaha. sAtiregaM aTThabhAgapaliovamaM ukkoseNaM paliovamaM vaasstshssmbhhiyN| joisINaM bhaMte ! devINaM jAva go. ! jaha. aTThabhAgapaliovamaM ukkoseNaM * addhapaliovamaM paNNAsAe vAsasahassehiM anbhhiyN| __390. (1) (pra.) bhagavan ! jyotiSka devo kI sthiti kitane kAla kI hai ? (u.) gautama | jaghanya kucha adhika palyopama ke AThave bhAga pramANa aura utkRSTa sthiti OM eka lAkha varSa adhika palyopama kI hai| (pra.) bhagavan / jyotiSka deviyo kI sthiti kitane kAla kI hai ? (u.) gautama ! unakI jaghanya sthiti palyopama kA AThavA~ bhAga pramANa aura utkRSTa * sthiti pacAsa hajAra varSa adhika arddha-palyopama kI hai| LIFE-SPAN OF JYOTISHK GODS 390. (1) (Q.) Bhante ! What is the duration of the sthiti (lifespan) of Jyotishk (stellar) gods? (Ans.) Gautam | The minimum life-span is slightly more than one-eighth of a Palyopam and the maximum is one hundred thousand years more than a Palyopam. ___ (Q.) Bhante ! What is the duration of the sthiti (life-span) of method Jyotishk (stellar) goddesses ? FRame.seks.se.ske. vidio. ke. sessie. sakestakes it wise.sssake assess.se.se.se.se.aktar ale insirtal Ayu sthiti-prakaraNa (201) The Discussion on Life-Span
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________________ (Ans.) Gautam The minimum life-span is one eighth of a Palyopam and the maximum is fifty thousand years more than half a Palyopam. (2) caMdavimANANaM bhaMte ! devANaM jAva jahanneNaM caubhAgapaliovamaM ukkoseNaM pali ovamaM vAsasatasahassAhiyaM / caMdavimANANaM bhaMte! devINaM jAva jahantreNaM caubhAgapaliovama ukko. addhapali ovamaM paNNAsAe vAsasahassehiM abbhahiyaM / (2) (pra.) bhagavan | candravimAnoM ke devo kI sthiti kitane kAla kI hai ? 1 (u.) gautama ! jaghanya sthiti palyopama kA caturtha bhAga aura utkRSTa sthiti eka lAkha varSa adhika eka palyopama kI hai| (pra.) bhagavan ! candravimAnoM kI deviyoM kI sthiti kitane kAla kI hai ? (u.) gautama | jaghanya sthiti palyopama kA caturtha bhAga aura utkRSTa sthiti pacAsa hajAra varSa adhika arddha- palyopama kI hai| (2) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods dwelling on the moon (Chandra viman)? (Ans.) Gautam The minimum life-span is one quarter of a Palyopam and the maximum is one hundred thousand years more than a Palyopam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of goddesses dwelling on the moon (Chandra viman)? (Ans.) Gautam ! The minimum life-span is one quarter of a Palyopam and the maximum is fifty thousand years more than half a Palyopam. (3) sUravimANANaM bhaMte! devANaM jAva jaha. caubhAgapaliovamaM ukko. paliovamaM vAsasahassAhiyaM / sUravimANANaM bhaMte! devINaM jAva jaha. caubhAgapaliovamaM ukko. addhapaliovamaM paMcahiM vAsasahiM adhiyaM / (3) (pra.) bhagavan ! sUryavimAno ke devo kI sthiti kitane kAla kI hai ? sacitra anuyogadvAra sUtra - 2 (202) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ OM (u.) gautama ! jaghanya sthiti palyopama kA caturthAMza aura utkRSTa sthiti eka hajAra varSa 9 adhika eka palyopama kI hai| ___ (pra.) bhagavan ! sUryavimAno kI deviyoM kI sthiti kitane kAla kI hai ? (u.) gautama ! sUryavimAno kI deviyo kI jaghanya sthiti palyopama kA caturtha bhAga aura utkRSTa sthiti pA~ca sau varSa adhika arddha-palyopama kI hai| ___(3) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods dwelling on the sun (Surya viman)? ____ (Ans.) Gautam ! The minimum life-span is one quarter of a Palyopam and the maximum is one hundred thousand years more than a Palyopam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of goddesses dwelling on the sun (Surya viman)? (Ans.) Gautam! The minimum life-span is one quarter of a Palyopam and the maximum is fifty thousand years more than half a Palyopam. (4) gahavimANANaM bhaMte ! devANaM jAva jahanneNaM caubhAgapaliovamaM ukko. pliovmN| ___gahavimANANaM bhaMte ! devINaM jAva jaha. caubhAgapaliovamaM ukkoseNaM addhpliovmN| (4) (pra.) bhagavan ! grahavimAnoM ke devo kI sthiti kitane kAla kI hai ? (u.) gautama | jaghanya sthiti palyopama kA caturtha bhAga aura utkRSTa sthiti eka palyopama kI hai| (pra.) bhagavan / grahavimAnoM kI deviyo kI sthiti kitane kAla kI hai ? (u.) gautama / jaghanya sthiti palyopama kA caturtha bhAga aura utkRSTa sthiti arddha-palyopama pramANa hai| 19 (4) (Q.) Bhante! What is the duration of the sthiti (life-span) of gods dwelling on planets (Graha vuman) ? (Ans.) Gautam ! The minimum life-span is one quarter of a Palyopam and the maximum is one Palyopam. Ayu sthiti-prakaraNa (203) The Discussion on Life-Span POYEPORDERSTOORNA ON * * X
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________________ (Q.) Bhante ! What is the duration of the sthiti (life-span) of goddesses dwelling on planets (Graha viman)? (Ans.) Gautam ! The minimum life-span is one quarter of a Palyopam and the maximum is half Palyopam. ( 5 ) NakkhattavimANANaM bhaMte ! devANaM jAva goyamA ! jaha. caubhAgapaliovamaM ukko. addhapali ovamaM / kkhattavimANANaM bhaMte ! devINaM jAva go. ! jahantreNaM caubhAgapaliovamaM ukko. sAtiregaM caubhAgapaliovamaM / (5) (pra.) bhagavan ! nakSatravimAnoM ke devoM kI sthiti kitane kAla kI hai ? ( u ) gautama ! unakI jaghanya sthiti palyopama kA caturtha bhAga aura utkRSTa sthiti arddha - palyopama kI hai / (pra.) bhagavan ! nakSatravimAnoM kI deviyoM kI sthiti kA pramANa kyA hai ? (u.) gautama ! unakI jaghanya sthiti palyopama kA caturtha bhAga aura utkRSTa sthiti sAdhika palyopama kA caturtha bhAga hai| (5) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods dwelling on other specific heavenly bodies (Nakshatra viman) ? (Ans.) Gautam / The minimum life-span is one quarter of a Palyopam and the maximum is half Palyopam (Q.) Bhante ! What is the duration of the sthiti (life-span) of goddesses dwelling on other specific heavenly bodies (Nakshatra vrman ) ? (Ans.) Gautam / The minimum life-span is one quarter of a Palyopam and the maximum is slightly more than quarter Palyopam (6) tArAvimANANaM bhaMte ! devANaM jAva go. ! jaha. sAtiregaM aTThabhAgapali ovamaM ukko. caubhAgapali ovamaM / tArAvimANANaM bhaMte ! devINaM jAva go. ! jahanneNaM aTThabhAgapaliovamaM ukko. sAtiregaM aTTabhAgapali ovamaM / sacitra anuyogadvAra sUtra - 2 (204) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ ( 6 ) ( pra . ) bhagavan ! tArAvimAnoM ke devoM kI sthiti kitane kAla kI hai ? (u.) gautama ! kucha adhika palyopama kA aSTamAMza bhAga jaghanya sthiti hai aura utkRSTa sthiti palyopama kA caturtha bhAga hai| (pra.) bhagavan ! tArAvimAno kI deviyoM kI sthiti kitane kAla kI hai ? ( u . ) gautama ! jaghanya sthiti palyopama kA AThavA~ bhAga aura utkRSTa sthiti sAdhika palyopama kA AThavA~ bhAga hai| (6) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods dwelling on stars (Tara vuman) ? (Ans.) Gautam ! The minimum life-span is a little more than one-eighth of a Palyopam and the maximum is quarter Palyopam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of goddesses dwelling on stars (Tara viman)? (Ans.) Gautam! The minimum life-span is one-eighth of a Palyopam and the maximum is slightly more than one-eighth of a Palyopam. vaimAnika devoM kI sthiti 391. (1) vemANiyANaM bhaMte ! devANaM jAva go. ! jahaNNeNaM paliovamaM ukkoseNaM tettIsaM sAgarovamAI / vemANINaM bhaMte ! devINaM jAva go. ! jaha. paliovamaM ukko. paNapaNNaM paliovamAI / 391. (1) (pra.) bhagavan ! vaimAnika devoM kI (sAmAnya) sthiti kitane kAla kI hai ? (u. ) gautama ! vaimAnika devoM kI (sAmAnya) sthiti jaghanya eka palyopama kI aura taiMtIsa sAgaropama kI hai| utkRSTa (pra.) bhagavan / vaimAnika deviyo kI sthiti kitanI hai ? (u.) gautama ! vaimAnika deviyo kI jaghanya sthiti eka palyopama kI aura pacapana palyopama kI hai / LIFE-SPAN OF VAIMANIK GODS 391. (1) (Q.) Bhante ! What is the duration of the sthiti (lifespan) of Vaimanik gods (gods endowed with celestial-vehicles)? sthiti-prakaraNa (205) utkRSTa sthiti For Private Personal Use Only The Discussion on Life-Span
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________________ ___(Ans.) Gautam | The minimum life-span is slightly more than one Palyopam and the maximum is thirty three Sagaropam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of Vaimanik goddesses ? ___(Ans.) Gautam ! The minimum life-span is one Palyopam and the maximum is fifty five Palyopam. saudharma Adi acyuta paryanta kalpoM kI sthiti (2) sohamme NaM bhaMte ! kappe devANaM kevatikAlaM ThitI paM. ? go. ! jaha. paliovamaM ukkoseNaM donni saagrovmaaiN| sohamme NaM bhaMte ! kappe devINaM jAva goyamA ! jahanneNaM paliovamaM ukkoseNaM satta pliovmaaii| __sohamme NaM bhaMte ! kappe apariggahiyANaM devINaM jAva go. ! jaha. paliovamaM ukkoseNaM pannAsaM pliovmaaii| (2) (pra.) bhagavan ! saudharmakalpa ke devoM kI sthiti kitane kAla kI hai ? (u.) gautama ! unakI jaghanya sthiti eka palyopama kI aura utkRSTa sthiti do sAgaropama kI hai| ___ (pra.) bhagavan ! saudharmakalpa meM (parigRhItA) deviyoM kI sthiti kitane kAla kI hai ? (u.) gautama ! saudharmakalpa me (parigRhItA) deviyoM kI jaghanya sthiti eka palyopama kI aura utkRSTa sthiti sAta palyopama kI hai| (pra.) bhagavan ! saudharmakalpa meM aparigRhItA deviyoM kI sthiti kitanI hai? (u.) gautama ! jaghanya sthiti eka palyopama kI aura utkRSTa sthiti pacAsa palyopama kI hotI hai| LIFE-SPAN OF CELESTIAL-VEHICULAR GODS (2) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods the Saudharma Kalp (celestial-vehicular gods dwelling in a specific celestial area called Saudharma Kalp) ? ___ (Ans.) Gautam ! The minimum life-span is one Palyopam and the maximum is two Sagaropam. * sacitra anuyogadvAra sUtra-2 (206) Illustrated Anuyogadvar Sutra 2
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________________ (Q.) Bhante ! What is the duration of the sthiti (life-span) of the married goddesses of Saudharma Kalp ? ___(Ans.) Gautam | The minimum life-span is one Palyopam and the maximum is seven Palyopam. (Q.) Bhante! What is the duration of the sthiti (life-span) of the unmarried goddesses of Saudharma Kalp ? ___(Ans.) Gautam ! The minimum life-span is one Palyopam and the maximum is fifty Palyopam. (3) IsANe NaM bhaMte ! kappe devANaM kevatikAlaM ThitI patnattA ? ___ go. ! jahanneNaM sAtiregaM paliovamaM ukko. sAtiregAiM do saagrovmaaii| IsANe NaM bhaMte ! kappe devINaM jAva go. ! jaha. sAtiregaM paliovamaM ukko. nava pliovmaaiN| IsANe NaM bhaMte ! kappe apariggahiyANaM devINaM jAva go. ! jahanneNaM sAiregaM paliovamaM ukkoseNaM paNapaNNaM pliovmaaiN| (3) (pra.) bhagavan ! IzAnakalpa me devoM kI sthiti kitane kAla kI hai? (u.) gautama ! IzAnakalpa ke devo kI jaghanya sthiti sAdhika palyopama kI aura utkRSTa sthiti sAdhika do sAgaropama kI hai| ___ (pra.) bhagavan ! IzAnakalpa kI (parigRhItA) deviyoM kI sthiti kitane kAla kI hai ? (u.) gautama | jaghanya sthiti sAdhika palyopama kI aura utkRSTa sthiti nau palyopama kI hai| ___ (pra.) bhagavan / IzAnakalpa me aparigRhItA deviyo kI sthiti kitanI hai ? (u.) gautama ! jaghanya sthiti kucha adhika palyopama kI aura utkRSTa sthiti pacapana palyopama kI hai| vivecana-IzAnakalpa se Age ke kalpo me deviyA~ utpanna nahI hotI isa kAraNa Age unakI sthiti kA ullekha nahI hai| parigRhIta kA artha hai, devo dvArA svIkRta yA grhiit| (3) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods the Ishan Kalp (celestial-vehicular gods dwelling in a specific celestial area called Ishan Kalp) ? Presidin sawir.vid.siseka.sks kissaks siks sks ke kesesakse.ske.saks.sis.vilis.ske.sis.ke.sakse.sis is.ske.ke.ke.ketar * __Ayusthiti-prakaraNa (207) The Discussion on Life-Span
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________________ * (Ans.) Gautam ! The minimum life-span is a little more than one Palyopam and the maximum is a little more than two Sagaropam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of the married goddesses of Ishan Kalp ? (Ans.) Gautam ! The minimum life-span is a little more than one Palyopam and the maximum is nine Palyopam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of the unmarried goddesses of Ishan Kalp ? (Ans.) Gautam | The minimum life-span is a little more than one Palyopam and the maximum is fifty five Palyopam. Elaboration-Beyond Ishan Kalp goddesses are not born thus there is no mention of life-span Parigrihit means married or formally accepted as consorts by gods (4) saNaMkumAre NaM bhaMte ! kappe devANaM kevaikAlaM ThitI pannattA ? go. ! jaha. do sAgarovamAiM ukkoseNaM satta saagrovmaaii| (4) (pra.) bhagavan ! sanatkumArakalpa ke devoM kI sthiti kitanI hai? (u.) gautama ! jaghanya sthiti do sAgaropama kI aura utkRSTa sthiti sAta sAgaropama kI hai| (4) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods the Sanatkumar Kalp (celestial-vehicular gods dwelling in a specific celestial area called Sanatkumar Kalp)? ___(Ans.) Gautam ! The minimum life-span is two Sagaropam and the maximum is seven Sagaropam. (5) mAhide NaM bhaMte ! kappe devANaM jAva goyamA ! jaha. sAiregAiM do sAgarovamAI, ukko. sAiregAiM satta saagrovmaaiN| (5) (pra.) bhagavan ! mAhendrakalpa meM devoM kI sthiti kitanI hai ? (u.) gautama / jaghanya sthiti sAdhika do sAgaropama kI aura utkRSTa sthiti kucha adhika sAta sAgaropama kI hai| (5) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods the Mahendra Kalp (celestial-vehicular gods dwelling in a specific celestial area called Mahendra Kalp) ? sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 za (208)
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________________ ___(Ans.) Gautam ! The minimum life-span is a little more than two Sagaropam and the maximum is a little more than seven Sagaropam. (6) baMbhaloe NaM bhaMte ! kappe devANaM jAva goyamA ! jahaM. satta sAgarovamAI ukkoseNaM dasa saagrovmaaii| (6) (pra.) bhagavan ! brahmalokakalpa ke devoM kI sthiti kitanI hai ? (u.) gautama ! jaghanya sthiti sAta sAgaropama kI aura utkRSTa sthiti dasa sAgaropama kI hai| (6) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods the Brahmalok Kalp (celestial-vehicular gods dwelling in a specific celestial area called Brahmalok Kalp)? (Ans.) Gautam ! The minimum life-span is seven Sagaropum and the maximum is ten Sagaropam. (7) evaM kappe kappe kevatikAlaM ThitI pannattA ? go. ! evaM bhAviNayavvaMlaMtae jaha. dasa sAgarovamAI ukko. coddasa saagrovmaaiN| mahAsukke jaha. coddasa sAgarovamAI ukkoseNaM sattarasa saagroymaaii| sahassAre jaha. sattarasa sAgarovamAiM ukkoseNaM aTThArasa saagrovmaaiN| ANae jaha. aTThArasa sAgarovamAI ukko. ekkUNavIsaM saagrovmaaii| pANae jaha. ekkUNavIsaM sAgarovamAiM ukko. vIsaM saagrovmaaiN| AraNe jaha. vIsaM sAgarovamAiM ukko. ekkavIsaM saagrovmaaiN| accue jaha. ekkavIsaM sAgarovamAI ukkoseNaM bAvIsaM saagrovmaaii| (7) (pra.) bhagavan ! isI prakAra pratyeka kalpa kI kitane kAla kI sthiti kahI hai? (u.) gautama ! vaha isa prakAra jAnanA cAhie lAtakakalpa me devo kI jaghanya sthiti dasa sAgaropama kI aura utkRSTa sthiti caudaha sAgaropama kI hai| Ayusthiti-prakaraNa (209) The Discussion on Life-Span B
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________________ __ mahAzukrakalpa me devo kI jaghanya sthiti caudaha sAgaropama kI aura utkRSTa sthiti satraha sAgaropama kI hai| sahasrArakalpa ke devo kI jaghanya sthiti satraha sAgaropama kI aura utkRSTa sthiti aThAraha sAgaropama kI hai| ___ Anatakalpa meM jaghanya sthiti aThAraha sAgaropama kI aura utkRSTa sthiti unnIsa sAgaropama kI hai| prANatakalpa meM jaghanya sthiti unnIsa sAgaropama kI aura utkRSTa sthiti bIsa sAgaropama kI hai| AraNakalpa ke devo kI jaghanya sthiti bIsa sAgaropama kI aura utkRSTa sthiti ikkIsa sAgaropama kI hai| ___ acyutakalpa ke devoM kI jaghanya sthiti ikkIsa sAgaropama kI aura utkRSTa sthiti bAIsa sAgaropama kI hai| ___(7) (Q.) Bhante ! What is the duration of the sthiti (life-span) of gods of other Kalps (celestial-vehicular gods dwelling in other specific celestial areas) ? ___ (Ans.) Gautam ! That is as follows For the gods of Lantak Kalp the minimum life-span is ten Sagaropam and the maximum is fourteen Sagaropam. For the gods of Mahashukra Kalp the minimum life-span is fourteen Sagaropam and the maximum is seventeen Sagaropam. For the gods of Sahasrar Kalp the minimum life-span is seventeen Sagaropam and the maximum is eighteen Sagaropam. For the gods of Anat Kalp the minimum life-span is eighteen Sagaropam and the maximum is nineteen Sagaropam. For the gods of Pranat Kalp the minimum life-span is nineteen Sagaropam and the maximum is twenty Sagaropam. For the gods of Aran Kalp the minimum life-span is twenty Sagaropam and the maximum is twenty one Sagaropam. For the gods of Achyut Kalp the minimum life-span is twenty one Sagaropam and the maximum is twenty two Sagaropam sacitra anuyogadvAra sUtra-2 (210) Illustrated Anuyogadvar Sutra-2
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________________ nava graiveyaka devoM kI sthiti (8) (1) hemiheTThimagevejjavimANesu NaM bhaMte! devANaM kevaikAlaM TitI paM. ? go. ! jaha. bAvIsaM sAgarovamAiM ukko. tevIsaM sAgarovamAI / (2) heTThimamajjhimagevejjavimANesu NaM jAva go. ! jaha. tevIsaM sAgarovamAiM ukkoseNaM cauvIsaM sAgarovamAI / (3) heTThimauvarimagevejja. jAva jaha. cauvIsaM sAgarovamAI ukko. paNuvIsaM sAgarobamAI / (4) majjhimaheTThimagevejjavimANesu NaM jAva goyamA ! jaha. paNuvIsaM sAgarovamAI ukko. chavvIsaM sAgarovamAiM / (5) majjhimamajjhimagevejja. jAva jaha. chavvIsaM sAgarovamAiM ukko. sattAvIsaM sAgarovamAiM / (6) majjhimauvarimagevejjavimANesu NaM jAva goyamA ! jaha. sattAvIsaM sAgarovamAiM ukko. aTThAvIsaM sAgarovamAI / (7) uvarimaheTThimagevejja. jAva jaha. aTThAvIsaM sAgarovamAiM ukko. ekkUNatIsaM sAgaromAI / (8) uvarimamajjhimagevejja. jAva jaha. ekkUNatIsaM sAgarovamAI ukko. tIsaM sAgarovamAI / (9) uvarimauvarimagevejja. jAva jaha. tIsaM sAgarovamAI ukko. ekkatIsaM sAgaromAI | (8) (1) (pra.) bhagavan / adhastana - adhastana ( sabase nIce ke) graiveyaka vimAna me devo kI sthiti kitanI hai ? (u.) gautama / jaghanya sthiti bAIsa sAgaropama kI aura utkRSTa sthiti teIsa sAgaropama kI hai| ( 2 ) ( pra . ) bhagavan ! adhastana - madhyama graiveyaka vimAna ke devoM kI sthiti kitanI hai ? sthiti-prakaraNa (211) For Private Personal Use Only The Discussion on Life-Span
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________________ (u.) gautama ! jaghanya sthiti teIsa sAgaropama kI aura utkRSTa sthiti caubIsa sAgaropama kI hai| (3) adhastana-uparima graiveyaka ke devoM kI jaghanya sthiti caubIsa sAgaropama kI aura utkRSTa sthiti paccIsa sAgaropama kI hai| (4) gautama ! madhyama-adhastana (madhya meM sabase nIce ke) graiveyaka ke devoM kI jaghanya * sthiti paccIsa sAgaropama kI aura utkRSTa sthiti chabbIsa sAgaropama kI hai| (5) madhyama-madhyama graiveyaka devo kI jaghanya sthiti chabbIsa sAgaropama kI aura utkRSTa * sthiti sattAIsa sAgaropama kI hai| (6) gautama ! madhyama-uparima praiveyaka vimAnoM meM devoM kI jaghanya sthiti sattAIsa * sAgaropama kI aura utkRSTa sthiti aTThAIsa sAgaropama kI hai| (7) uparima-adhastana graiveyaka vimAnoM ke devoM kI jaghanya sthiti aTThAIsa sAgaropama kI aura utkRSTa sthiti unatIsa sAgaropama kI hai| (8) uparima-madhyama graiveyaka devoM kI jaghanya sthiti unatIsa sAgaropama kI aura 2 utkRSTa sthiti tIsa sAgaropama kI hai| (9) uparima-uparima (sabase Upara) graiveyaka vimAnoM ke devoM kI jaghanya sthiti tIsa sAgaropama kI aura utkRSTa sthiti ikatIsa sAgaropama kI hai| LIFE-SPAN OF NINE GRAIVEYAK GODS (8) (1) (Q.) Bhante ! What is the duration of the sthiti (life-span) of the Adhastan-adhastan Graweyak gods (gods dwelling in lower region of lower specific part of the celestial area called Grauveyak) ? (adhastan = lower; madhyam = middle and uparum = upper) ___ (Ans.) Gautam ! The minimum life-span is twenty two Sagaropam and the maximum is twenty three Sagaropam. (2) (Q.) Bhante ! What is the duration of the sthiti (life-span) of the Adhastan-madhyam Graiveyak gods (gods dwelling in middle region of lower specific part of the specific area called Grauveyak)? ____ (Ans.) Gautam ! The minimum life-span is twenty three Sagaropam and the maximum is twenty four Sagaropam. a) sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (212) OPPREPBYGODIMPAYODHEORYHORVAONKORAORY OSH sAtha *
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________________ (3) For the Adhastan-uparim Graveyak gods (gods dwelling in upper region of lower specific part of Graveyak) the minimum lifespan is twenty four Sagaropam and the maximum is twenty five Sagaropam. (4) Gautam ! For the Madhyam-adhastan Graweyak gods (gods dwelling in lower region of middle specific part of Graweyak) the minimum life-span is twenty five Sagaropam and the maximum is twenty six Sagaropam. (5) For the Madhyam-madhyam Graweyak gods (gods dwelling in middle region of middle specific part of Coraweyak) the minimum life-span is twenty six Sagaropam and the maximum is twenty seven Sagaropam. (6) Gautam ! For the Madhyam-uparim Graweyak gods (gods dwelling in upper region of middle specific part of Coraweyak) the minimum life-span is twenty seven Sagaropam and the maximum is twenty eight Sagaropam. (7) For the Uparim-adhastan (lower region of upper part) Graweyak gods the minimum life-span is twenty eight Sagaropan and the maximum is twenty nine Sagaropam. (8) For the Uparim-madhyam (middle region of upper part) Graveyak gods the minimum life-span is twenty nine Sagaropam and the maximum is thirty Sagaropam. (9) For the Uparim-uparim (upper region of upper part) Graweyak gods the minimum life-span is thirty Sagaropam and the maximum is thirty one Sagaropam. pA~ca anusara vimAna ke devoM kI sthiti (9) vijaya - vejayaMta - jayaMta - aparAjitavimANesu NaM bhaMte ! devANaM kevaikAlaM ThitI paNNattA ? go. ! jahaNNeNaM ekkatIsaM sAgarovamAiM ukkoseNaM tettIsaM sAgarovamAI / aagfaa vi 4a ! #enfamoii tarvi abasenmi fecft quoan ? go. ! ajahaNNamaNukkosA tettIsaM sAgarovamAI se taM sahame addhApali ovame / se taM addhApali ovame / sthiti-prakaraNa (213) For Private Personal Use Only The Discussion on Life-Span
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________________ ( 9 ) ( pra . ) bhagavan / vijaya, vaijayanta, jayanta aura aparAjita vimAnoM ke devoM kI sthiti kitane kAla kI hai ? ( u . ) gautama | jaghanya sthiti ikatIsa sAgaropama kI aura utkRSTa sthiti taitIsa sAgaropama kI hai| (pra.) bhagavan ! sarvArthasiddha mahAvimAna ke devoM kI sthiti kitane kAla kI hai ? ( u ) gautama ! unakI ajaghanya - anutkRSTa ( eka samAna) sthiti taitIsa sAgaropama kI hotI hai| isa prakAra sUkSma addhA - palyopama kA varNana karane ke sAtha addhA - pUrNa huaa| LIFE-SPAN OF FIVE ANUTTAR VIMAN GODS (9) (Q.) Bhante ! What is the duration of the sthiti (life-span) of the gods of Vijaya, Vaijayant, Jayant and Aparajit Vimans (gods dwelling in specific areas of the unique highest heavens known as Anuttar or unique) ? (Ans.) Gautam ! The minimum life-span is thirty one Sagaropam and the maximum is thirty two Sagaropam. (Q.) Bhante ! What is the duration of the sthiti (life-span) of the gods of the great Sarvarth-siddha Viman? (Ans.) Gautam ! In their case the life-span is neither minimum nor maximum but uniformly thirty three Sagaropam - palyopama kA nirUpaNa This concludes the description of Sukshma Addha Palyopam. This also concludes the description of Addha Palyopam. kSetrapalyopama kA nirUpaNa 392. se kiM taM khettapaliovame ? khettapaliovame duvihe paNNatte / taM jahA - suhume ya vAvahArie ya / 392. (pra.) kSetrapalyopama kyA hai ? ( u ) kSetrapalyopama do prakAra kA hai - sUkSma kSetrapalyopama aura vyAvahArika kssetrplyopm| sacitra anuyogadvAra sUtra - 2 ( 214 ) Illustrated Anuyogadvar Sutra-2
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________________ ME KSHETRA PALYOPAM 392. (Q.) What is this Kshetra Palyopam ? (Ans.) Kshetra Palyopam is of two kinds-Sukshma Kshetra Palyopam and Vyavahar Kshetra Palyopam 393. tattha NaM je se suhume se ttppe| 393. unameM se sUkSma kSetrapalyopama sthApanIya hai| (abhI sthagita rakhA gayA hai, isakA varNana Age sUtra 396 meM hai|) 393. Of these, Sukshma Kshetra Palyopam is to be ensconced. (for now, discussed later in aphorism 396.) __394. tattha NaM je se vAvahArie se jahAnAmae palle siyA-joyaNaM AyAmavikkhaMbheNaM, joyaNaM uDDhaM uccatteNaM, taM tiguNaM savisesaM parikkheveNaM; se NaM palle egAhiya-beAhiya-teAhiya jAva bharie vaalggkoddiinnN| te NaM vAlaggA No aggI DahejjA, No vAto harejjA, jAva Na pUittAe hvvmaagcchejjaa| je NaM tassa pallassa AgAsapadesA tehiM vAlaggehiM apphunnA tato NaM samae samae gate egamegaM AgAsapaesaM avahAya jAvatieNaM kAleNaM se palle khINe jAva niTThie bhvi| se taM vAvahArie khettpliovme| eesiM pallANaM koDAkoDI havejja dsgunniyaa| taM vAvahAriyassa khettasAgarovamassa egassa bhave parImANaM // 1 // 394. una dono me se vyAvahArika kSetrapalyopama kA svarUpa isa prakAra jAnanA cAhie-jaise koI eka yojana lambA-caur3A tathA eka yojana U~cA aura kucha adhika tigunI paridhi vAlA dhAnya mApane ke palya (gahare gola koThe) ke samAna palya (gaharA gola kuMA) ho| usa palya ko eka, do, tIna yAvat sAta dina bar3he hue bAlAgoM se isa prakAra se ThasAThasa bharA jAe ki una bAlAgro ko na to agni jalA sake, na vAyu uDA sake Adi yAvat unameM durgandha bhI paidA na ho| usa palya ke jo AkAzapradeza una bAlAnoM se vyApta hai, una pradezo meM se pratyeka samaya eka-eka AkAzapradeza kA apahAra kiyA jAye-nikAlA jAye to jitane kAla meM vaha palya khAlI yAvat rajarahita ho jAye, vaha eka vyAvahArika kSetrapalyopama hai| ___ ina dasa koTAkoTi vyAvahArika kSetrapalyopamo kA eka vyAvahArika kSetrasAgaropama hotA hai // 1 // KitKaKhesari 9098409009009-800002800ROSARODAROD - - Ayusthiti-prakaraNa (215) The Discussion on Life-Span
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________________ 9 394. Of these Vyavahar Kshetra Palyopam is as follows-For example there is a silo one yojan long, one yojan wide, one yojan high and with a circumference of a little more than three times (three yojans) That silo is filled to the brim with hair-tips grown in one day, two days, three days, up to a maximum of seven days (after shaving the head of newly born). The hair are tightly packed into a solid mass so that afterwards they cannot be burnt by fire or swept by air and are neither decayed, destroyed or putrefied. Now, Vyavaharik Kshetra Palyopam is the total time taken in completely emptying this silo by taking out one space-point at a time, every Samaya, of the space-points occupied by these hair-tips and sweeping it clean and free from any sand particles, slime and even odour Such ten kodakodi (1014) Vyavaharik Uddhar Palyopam make one Vyavaharik Kshetra Sagaropam (1) 395. eehiM vAvahAriehiM khettapaliovama-sAgarovamehiM kiM payoyaNaM ? ___ eehi. natthi kiMcippaoyaNaM, kevala tu paNNavaNA pnnnnvijji| se taM vAvahArie khettpliovme| 395. (pra.) bhagavan ! ina vyAvahArika kSetrapalyopama aura sAgaropama se kyA prayojana siddha hai? (u.) ina vyAvahArika kSetrapalyopama aura sAgaropama se koI prayojana siddha nahIM hotaa| mAtra inake svarUpa kI prarUpaNA ke lie kI prarUpaNA hI gaI hai| isa prakAra se yaha vyAvahArika kSetrapalyopama kA varNana samApta huaa| 395. (Q.) What is the purpose of these Vyavaharik Kshetra Palyopam and Sagaropam ? (Ans.) No purpose is served by these Vyavaharik Kshetra Palyopam and Sagaropam. They have just been mentioned as abstract theoretical presentation. This concludes the description of Vyavaharik Kshetra Palyopam. OM sacitra anuyogadvAra sUtra-2 (216) Illustrated Anuyogadvar Sutra-2 * "*" *" * "*" *"2010
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________________ * sUkSma kSetrapalyopama-sAgaropama 396. se kiM taM suhume khettapaliovame ? __ suhume khettapaliovame se jahANAmae palle siyA-joyaNaM AyAma-vikkhaMbheNaM, joyaNaM uDDhe uccatteNaM, taM tiguNaM savisesaM parikkheveNaM; se NaM palle egAhiyabeAhiya-tehiya. jAva ukkoseNaM sattaratta parUDhANaM sammaDhe sannicite bharie vaalggkoddiinnN| tattha NaM egamege vAlagge asaMkhejjAI khaMDAI kajjai, te NaM vAlaggA diTThIogAhaNAo asaMkhejjaibhAgamettA suhumassa paNagajIvassa sarIrogAhaNAo asNkhejjgunnaa| te NaM vAlaggA No aggI DahejA, no vAto harejjA, No kucchejjA, No palividdhaMsejjA, No pUittAe hbdmaagcchejjaa| je NaM tassa pallassa AgAsapadesA tehiM vAlaggehiM apphunnA vA aNapphuNNA vA tao NaM samae samae gate egamegaM AgAsapadesaM avahAya jAvaieNaM kAleNaM se palle khINe nIrae nilleve NiTThie bhvti| se taM suhume khettpliovme| ___ 396. (pra.) vaha sUkSma kSetrapalyopama kyA hai ? (u.) sUkSma kSetrapalyopama kA svarUpa isa prakAra hai-jaise eka yojana lambA-cauDA, eka yojana U~cA aura kucha adhika tigunI paridhi vAlA dhAnya ke palya ke samAna eka palya ho| eka dina, do dina, tIna dina yAvat sAta dina ke baDhe hue bAlAgro se ThasAThasa bharA jaaye| bAlAgroM ke asaMkhyAta-asakhyAta aise khaNDa kiye jAye, jo dRSTi meM Ane vAle pudgalo kI avagAhanA se asaMkhyAta bhAga ho| una bAlAgra khaNDoM ko na to agni jalA sake aura na vAyu uDA sake, ve na to saDa-gala sakeM aura na jala se bhIga sakeM, unameM durgandha bhI utpanna na ho ske| usa palya ke bAlAgro se jo AkAzapradeza spRSTa (vyApta) hue hoM aura spRSTa na hue hoM (donoM prakAra ke pradeza yahA~ grahaNa karanA caahie)| unameM se prati samaya eka-eka AkAzapradeza kA apahAra kiyA jAye-nikAlA jAye to jitane kAla meM vaha palya kSINa, nIraja, nirlepa eva sarvAtmanA vizuddha ho jAye, use sUkSma kSetrapalyopama kahate hai| SUKSHMA KSHETRA PALYOPAM AND SAGAROPAM 396. (Q.) What is this Sukshma Kshetra Palyopam ? (Ans.) Sukshma Kshetra Palyopam is described as follows For example there is a silo one yojan long, one yojan wide, one yojan high and with a circumference of a little more than three times Ayusthiti-prakaraNa (217) The Discussion on Life-Span
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________________ . .. ... . ... . . .... N A (three yojans). That silo is filled to the brim with hair-tips grown in one day, two days, three days, up to a maximum of seven days (after shaving the head) The hair are tightly packed into a solid mass. Now imagine one balagra (hair-tip) to have been cut into innumerable minute pieces that are equivalent to an innumerable 9 fraction of the most minute visible particle and innumerable times the area occupied by a single being of the minute mildew class. And these pieces of hair-tips cannot be burnt by fire or swept by air and are neither decayed, destroyed or putrefied. Now, Vyavaharik Kshetra Palyopam is the total time taken in completely emptying this silo by taking out one space-point at a time, every Samaya, the space-points occupied as well as unoccupied by these hair-tips and sweeping it clean and free from any sand particles, slime and even odour 397. tattha NaM coyae paNNavagaM evaM vayAsIasthi NaM tassa pallassa AgAsapaesA je NaM tehiM vAlaggehi aNapphuNNA ? haMtA atthi| jahA ko diPSto ? se jahANAmate koTThae siyA kohaMDANaM bharie, tattha NaM mAuluMgA pakkhittA te vi mAyA, tattha NaM billA pakkhittA te vi mAyA, tattha NaM AmalayA pakkhittA te vi mAyA tattha NaM bayarA pakkhittA te vi mAyA, tattha NaM caNagA pakkhittA te vi mAyA, tattha NaM muggA pakkhittA te vi mAyA, tattha NaM sarisavA pakkhittA te vi mAyA, tattha NaM gaMgAvAluyA pakkhittA sA vi mAyA, evAmeva eeNaM diTTateNaM atthi NaM tassa pallassa AgAsapaesA je NaM tehiM vAlaggehiM annphunnnnaa| ___eesiM pallANaM koDAkoDI havejja dsgunniyaa| taM suhumassa khettasAgarovamassa egassa bhave priimaannN||1|| 397. isa prakAra prarUpaNA karane vAle se jijJAsu ziSya ne pUchA kyA usa palya ke aise bhI AkAzapradeza haiM jo una bAlAgra khaNDoM se aspRSTa rahe hoM? sacitra anuyogadvAra sUtra-2 (218) Illustrated Anuyogadvar Sutra-2
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________________ ___haoN, (aise AkAzapradeza bhI raha jAte) hai| isa viSaya meM koI dRSTAnta hai ? haoN, hai| jaise koI eka koSTha (koThA) kUSmAMDa ke phaloM (kumhaDoM) se bharA huA ho aura usameM bijaurA phala DAle gaye to ve bhI usameM samA gye| phira usame bilva phala (bela) DAle to ve bhI samA jAte hai| isI prakAra usameM A~valA DAle jAyeM to ve bhI samA jAte hai| phira vahA~ bera DAle jAye to ve bhI samA jAte haiN| phira cane DAleM to ve bhI usame samA jAte haiN| phira mUMga ke dAne DAle jAye to ve bhI usame samA jAte hai| phira sarasoM DAle jAyeM to ve bhI samA jAte hai| isake bAda gaMgA mahAnadI kI bAlU DAlI jAye to vaha bhI usame samA jAtI hai| isa dRSTAnta se jAnA jAtA hai ki usa palya ke aise bhI AkAzapradeza haiM jo una bAlAgra khaNDo se aspRSTa raha jAte hai| ina dasa koDAkoDa palyo kA eka sUkSma kSetrasAgaropama kA parimANa hotA hai||1|| 397. The curious disciple asks from the teacher who said thus In that silo are there such space-points that remain unoccupied or untouched by the pieces of hair-tips. Yes, there are Is there some example of this? Yes, there is For example, when citron fruits are put in a silo filled with gourds they get accommodated After that when bilva fruits (timb; Aegle marmelos) are put in it they also get accommodated. In the same way when amla (hog-plum; Emblica officinalis) fruits are put in it they also get accommodated. Again, when jujube fruits are put in it they too get accommodated. Once more, when grams are put in it they also get accommodated. After this when green grams are put in it they also get accommodated Now when mustard grains are put in it they also get accommodated. And lastly when sand of the Ganges is put in it that also gets accommodated By this example it is known that in that silo there are space-points that are untouched by those pieces of hair-tips. Such ten kodakodi (1014) Sukshma Kshetra Palyopam make one Sukshma Kshetra Sagaropam. (1) Ayusthiti-prakaraNa (219) The Discussion on Life-Span
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________________ OM sUkSma kSetrapalyopama-sAgaropama kA prayojana ___398. etehiM suhumehiM khettapaliovama-sAgarovamehiM kiM paoyaNaM ? ____etehiM suhumehiM paliovama-sAgarovamehiM diTThivAe davvAiM mvijjNti| 398. (pra.) ina sUkSma kSetrapalyopama aura sAgaropama kA kyA prayojana hai ? (u.) ina sUkSma kSetrapalyopama aura sAgaropama dvArA dRSTivAda meM varNita dravyoM kA mAna kiyA jAtA hai| PURPOSE OF SUKSHMA KSHETRA PALYOGAM AND SAGAROPAM 398. (Q.) What is the purpose of these Sukshma Kshetra Palyopam and Sagaropam ? (Ans.) Sukshma Kshetra Palyopam and Sagaropam are used to measure the dimension of dravyas (substances) mentioned in Drishtivada (extinct subtle Jain canon). (pichale sUtra meM batAyA hai ki sUkSma kSetrapalyopama se dravyoM kA mAna kiyA jAtA hai| ataH aba ukta dravyoM kA svarUpa batAyA jAtA hai|) (In the preceeding aphorism it is stated that Sukshma Kshetra * Palyopam is used to quantify entities. Therefore now the details about entities are given.) ajIvadravyoM kA varNana 399. kaividhA NaM bhaMte ! davyA paNNattA ? __go. ! duvihA pnnnnttaa| taM jahA-jIvadavvA ya ajIvadavyA y| ___ 399. (pra.) bhagavan ! dravya kitane prakAra ke haiM ? (u.) gautama ! dravya ke do prakAra haiM, yathA-jIvadravya aura ajiivdrvy| NON-SOUL ENTITIES ____399. (Q.) Bhante ! How many kinds of dravya (entities) are said to be there? ____ (Ans.) Gautam ! Dravya (entities) are said to be of two kinds--jiva dravya (soul entity) and ajiua dravya (non-soul entity). iPRERARIES sacitra anuyogadvAra sUtra-2 (220) Mustrated Anuyogadvar Sutra-2 Mustro
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________________ 400. ajIvadavyA NaM bhaMte ! kativihA paNNattA ? go. ! duvihA ptnttaa| taM jahA-arUviajIvadavvA yA rUviajIvadavvA y| 400. (pra.) bhagavan ! ajIvadravya kitane prakAra ke haiM ? (u.) gautama ! ajIvadravya do prakAra ke haiM-arUpI ajIvadravya aura rUpI ajiivdrvy| 400. (Q.) Bhante ! How many kinds of ajiva dravya (non-soul entities) are said to be there? (Ans.) Gautam ! Ajiva dravya (non-soul entities) are said to be of two kinds-arupu ajiva dravya (formless non-soul entities) and rupi ajiva dravya (non-soul entities with form). 401. arUviajIvadavyA NaM bhaMte ! kativihA paNNattA ? ___ go. ! dasavihA pnnnnttaa| taM jahA-dhammatthikAe, dhammatthikAyassa desA, dhammatthikAyassa padesA, adhammatthikAe, adhammatthikAyassa desA, adhammatthikAyassa padesA, AgAsatthikAe, AgAsatthikAyassa desA, AgAsatthikAyassa padesA, addhaasme| 401. (pra.) bhagavan ! arUpI ajIvadravya ke kitane prakAra haiM ? (u.) gautama ! arUpI ajIvadravya ke dasa prakAra haiN| yathA-(1) dharmAstikAya, 6 (2) dharmAstikAya ke deza, (3) dharmAstikAya ke pradeza, (4) adharmAstikAya, (5) adharmAstikAyadeza, (6) adharmAstikAyapradeza, (7) AkAzAstikAya, (8) AkAzAstikAyadeza, (9) AkAzAstikAyapradeza, aura (10) addhAsamaya (smy)| 401. (Q.) Bhante ! How many kinds of arupi ajiva dravya (formless non-soul entities) are said to be there? (Ans.) Gautam ! Arupi ajiva dravya (formless non-soul entities) are said to be of ten kinds-(1) Dharmastikaya (motion entity), (2) Dharmastikaya-desh (section of motion entity), (3) Dharmastikaya-pradesh. (space-point of motion entity), (4) Adharmastikaya (rest entity), (5) Adharmastikaya-desh (section of rest entity), (6) Adharmastikaya-pradesh (space-point of rest entity), (7) Akashastikaya (space entity), (8) Akashastikayadesh (section of space entity), (9) Akashastikaya-pradesh (spacepoint of sky entity), and (10) Addhasamaya (time). Ayusthiti-prakaraNa (221) The Discussion on Life-Span
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________________ 402. rUviajIvadavvA NaM bhaMte ! kativihA pannattA ? go. ! cauvvihA paNNattA / taM jahA - 1. khaMdhA, 2. khaMdhadesA, 3. khaMdhappadesA, 4. paramANupoggalA / 402. (pra.) bhagavan ! rUpI ajIvadravya ke kitane prakAra haiM ? ( u ) gautama ! ve cAra prakAra ke hai, yathA - ( 1 ) skandha, (2) skandhadeza, (3) skandhapradeza, aura (4) paramANu pudgala / 402. (Q.) Bhante ! How many kinds of rupt ajva dravya (nonsoul entities with form) are said to be there? (Ans.) Gautam ! Rupi ajva dravya (non-soul entities with form) are said to be of four kinds - ( 1 ) Skandh (aggregate), (2) Skandhdesh (sections of the aggregate), (3) Skandh-pradesh (space-points of the aggregate), and (4) Paramanu pudgala ( ultimate-particle of matter). 403. te NaM bhaMte ! kiM saMkhejjA asaMkhejjA anaMtA ? gomA ! no saMkhejjA, no asaMkhejjA, anaMtA / sekeNaNaM bhaMte! evaM vuccati - te NaM no saMkhejjA, jo asaMkhejjA, anaMtA ? go. ! anaMtA paramANupoggalA aNaMtA dupaesiyA khaMdhA jAva anaMtA anaMtapadesiyA khaMdhA, se eteNaM aNaM goyamA ! evaM buccati - te NaM no saMkhejjA, no asaMkhejjA, anaMtA / 403. (pra.) bhagavan ! ye skandha Adi saMkhyAta haiM, asaMkhyAta haiM athavA ananta hai ? ( u ) gautama ! ye skandha Adi saMkhyAta nahI haiM, asaMkhyAta bhI nahI hai kintu ananta haiN| ( pra . ) bhagavan ! kisa hetu se aisA kahA jAtA hai ki skandha Adi sakhyAta nahI haiM, asakhyAta nahIM haiM kintu ananta hai ? ( u ) gautama ! paramANu pudgala ananta haiM, dvipradezikaskandha ananta haiM yAvat anantapradezikaskandha ananta hai / isIlie gautama ! yaha kahA hai ki ve na saMkhyAta hai, na asakhyAta haiM kintu ananta haiM / sacitra anuyogadvAra sUtra - 2 (222) Illustrated Anuyogadvar Sutra-2
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________________ POS 403. (Q.) Bhante ! Are these (skandh and others) countable, innumerable or infinite ? ___(Ans.) Gautam ! These (shandh and others) are neither countable nor innumerable but infinite. (Q.) Bhante ! Why it is said that these (skandh and others) are neither countable nor innumerable but infinite ? ___(Ans.) Gautam | Paramanu-pudgala (ultimate-particles) are infinite, aggregates of two space-points are infinite and so on, aggregates of infinite space-points are infinite. Therefore, Gautam ! It is said that these (skandh etc.) are neither countable nor innumerable but infinite jIvadravyaprarUpaNa 404. jIvadavyA NaM bhaMte ! kiM saMkhejjA asaMkhejjA aNaMtA ? go. ! no saMkhejjA, no asaMkhejjA, annNtaa| se kepaTTeNaM bhaMte ! evaM buccai jIvadavyA NaM no saMkhejjA no asaMkhejjA; aNaMtA ? goyamA ! asaMkhejjA NeraiyA, asaMkhejjA asurakumArA jAva asaMkhejjA thaNiyakumArA, asaMkhejjA puDhavIkAiyA jAva asaMkhejjA vAukAiyA, aNaMtA vaNassaikAiyA, asaMkhejjA beMdiyA jAva asaMkhejjA cauriMdiyA, asaMkhejjA paMceMdiyatirikkhajoNiyA asaMkhejjA maNUsA, asaMkhejjA vANamaMtariyA, asaMkhejjA joisiyA, asaMkhejjA vemANiyA, aNaMtA siddhA, se eeNaM aTeNaM goyamA ! evaM buccai jIvadavvA NaM no saMkhejjA, no asaMkhejjA, annNtaa| // Ayu Thiti tti payaM sammattaM // 404. (pra.) kyA jIvadravya sakhyAta haiM, asaMkhyAta hai athavA ananta haiM ? (u.) gautama | jIvadravya sakhyAta nahIM hai, asaMkhyAta nahI haiM kintu ananta hai| (pra.) bhagan ! kisa kAraNa aisA kahA jAtA hai ki jIvadravya saMkhyAta nahIM, asakhyAta se nahI kintu ananta haiN| (u.) gautama ! ananta kahane kA kAraNa yaha hai-asakhyAta nAraka haiM, asakhyAta asurakumAra yAvat stanitakumAra deva haiM, asaMkhyAta pRthvIkAyika jIva hai yAvat asakhyAta a Ayusthiti-prakaraNa (223) The Discussion on Life-Span
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________________ vAyukAyika jIva hai, vanaspatikAyika jIva ananta haiM, dvIndriya asakhyAta haiM yAvat caturindriya, pacendriyatiryaMcayonika jIva asaMkhyAta haiM, manuSya asaMkhyAta hai, vANavyantara deva asaMkhyAta haiM, jyotiSka deva, vaimAnika deva asakhyAta hai aura siddha jIva ananta haiN| isIlie gautama ! aisA kahA jAtA hai ki jIvadravya saMkhyAta nahI, asaMkhyAta bhI nahI kintu ananta haiN| // Ayu sthitipada prakaraNa smaapt|| SOUL ENTITIES 404. (Q.) Bhante ! Are jiva dravya (soul entities) countable, innumerable or infinite ? ___ (Ans.) Gautam ! Jiva dravya (soul entities) are neither countable nor innumerable but infinite. (Q.) Bhante ! Why it is said that giva dravya (soul entities) are neither countable nor innumerable but infinite ? ___(Ans.) Gautam ! Naaraks (infernal beings) are innumerable, divine beings including Asurkumar to Stanitkumar demon-gods are innumerable, earth-bodied to air-bodied beings are innumerable, plant-bodied beings are infinite, two-sensed to foursensed beings and five-sensed animals are innumerable, human beings are innumerable, Vanavyantar gods are innumerable, Jyotishk gods are innumerable, Vaimanik gods are innumerable, and Suddhas (liberated souls) are infinite. Therefore, Gautam ! It is said that jiva dravya (soul entities) are neither countable nor innumerable but infinite. * END OF THE DISCUSSION ON LIFE-SPAN. sacitra anuyogadvAra sUtra-2 (224) Illustrated Anuyogadvar Sutra-2
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________________ zarIra-prakaraNa THE DISCUSSION ON BODY zarIranirUpaNa 405. kati NaM bhaMte ! sarIrA paM. ? go. ! paMca sarIra pnnnnttaa| taM jahA-1. orAlie, 2. veubbie, 3. AhAre, 4. teyae, 5. kmme| 405. (pra.) bhaMte ! zarIra kitane prakAra ke haiM ? (u.) gautama ! zarIra pA~ca prakAra ke hai| yathA-(1) audArika, (2) vaikriya, (3) AhAraka, (4) taijas, tathA (5) kaarmnn| vivecana-ukta praznottara me zarIra ke pA~ca bhedo kA nAmollekha kiyA gayA hai| zarIra kA artha-jo pratikSaNa zIrNa-jarjarita hotA rahatA hai arthAt utpatti samaya se lekara nirantara kSINa hotA rahatA hai use zarIra kahate hai| sasArI jIvo ke zarIra kI racanA zarIranAmakarma ke udaya se hotI hai| inake lakSaNa kramaza. isa prakAra hai (1) audArikazarIra-mUla zabda 'udAra' hai| zAstro me 'udAra' ke tIna artha batAye hai-(1) udAra kA artha hotA hai-maoNsa, haDDiyo, snAyu Adi se nirmita shriir| maoNsa-majjA Adi sapta dhAtu-upadhAtue~ audArikazarIra me hI hotI hai| isa zarIra ke svAmI manuSya aura tiryaca hai| (2) jo zarIra udAra arthAt pradhAna hai| tIrthakaro aura gaNadharo kA zarIra audArika hotA hai| isa apekSA se yaha 'udAra'-uttama mAnA gayA hai| athavA audArikazarIra se mukti prApta hotI hai eva audArikazarIra me rahakara hI jIva utkRSTa sayama kI ArAdhanA kara sakatA hai| isa kAraNa use pradhAnatama mAnA gayA hai| (3) udAra arthAt vistAravAn-vizAla shriir| audArikazarIra kI utkRSTa avagAhanA eka hajAra yojana kucha adhika hai, jabaki vaikriyazarIra kA itanA pramANa nahI hai| usakI svAbhAvika avagAhanA adhika se adhika pA~ca so dhanuSa kI hai aura vaha mAtra sAtavI narakapRthvI ke nArako kI hotI hai| yadyapi uttaravaikriyazarIra eka lAkha yojana taka kA hotA hai, kintu vaha bhavAnta taka sthAyI nahI rhtaa| (hAribhadrIya vRtti, pR. 87) (2) vaikriyazarIra-jo zarIra vividha kriyAe~ karane meM samartha ho athavA viziSTa (vilakSaNa) kriyA karane tathA vizeSa rUpa dhAraNa karane vAlA zarIra vaikriya kahalAtA hai| yaha vaikriyazarIra do prakAra kA hai-labdhipratyayika aura bhvprtyyik| tapovizeSa Adi viziSTa nimitto se jo prApta ho use labdhipratyayika aura jo bhava-janma ke nimitta se sahaja hI prApta ho use bhavapratyayika vaikriyazarIra zarIra-prakaraNa (225) The Discussion on Body
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________________ kahate hai| manuSyo aura tiryaco ko labdhijanya tathA deva-nArako ko bhavajanya hotA hai| vAyukAya ke bhI * vaikriyazarIra hotA hai| (3) AhArakazarIra-caturdazapUrvadhara jJAnI muni viziSTa prayojana hone para zakA Adi ke samAdhAna hetu yogabala se dUsare zarIra kA nirmANa karate hai| AhAraka-Rddhisampanna sayata ko kisI viSaya me sandeha utpanna hone para samAdhAna prApta karane hetu apane kSetra me kevalajJAnI kA abhAva hone aura dUsare kSetra me unake vidyamAna hone para jaba usa kSetra me audArikazarIra se pahuMcanA sambhava nahIM hotA hai taba ve anya pudgalo kA AhAraNa-grahaNa karake isa zarIra kA nirmANa karate hai| kArya-samApti para usakA tyAga kara dete hai| (4) taijaszarIra-yaha USmAmaya zarIra hai| pAcana, dIpana, dIpti aura prabhA isake kArya hai| yaha zarIra OM sabhI sasArI jIvo me pAyA jAtA hai| tejolabdhi kA bhI hetu yahI zarIra hai| (5) kArmaNazarIra-ATha prakAra ke karma pudgalo se isakA nirmANa hotA hai, audArika Adi sabhI OM zarIro kA yaha mUla kAraNa hai tathA jIva ke sAtha parabhava meM jAte samaya sAtha rahatA hai| ye zarIra kramaza eka dUsare se sUkSma hote haiM, audArikazarIra se vaikriyazarIra adhika sUkSma pudgalo OM se nirmita hai, usase AhAraka, AhAraka se taijas aura tejas se kArmaNa sUkSmatara hotA hai| sasArI jIva ke taijasa aura kArmaNazarIra sadA sAtha rahate hai| kisI bhI jIva ke eka sAtha cAra zarIra se adhika nahIM raha skte| kyoki vaikriya aura AhAraka eka sAtha nahIM rhte| TO THE BODY 405. (Q.) How many kinds of sharira (bodies) are there? (Ans.) Sharira (bodies) are of five kinds-(1) Audarik (gross physical), (2) Vaikriya (transmutable), (3) Aharak (telemigratory), (4) Taijas (fiery), and (5) Karman (karmic). Elaboration- This aphorism states the five types of sharira or bodies Sharira-That which is subject to decay (shurna) every moment is called sharira Right from the moment of its origin or birth it undergoes a continuous decay The formation of bodies of the worldly beings is caused by the fruition of Sharira-nama-karma (body type determining karma) The attributes of these bodies are as follows (1) Audarik sharira (gross physical body)-The term audarik is derived from the root word udaar (large, gross, prominent) In scriptures it has been interpreted in three ways-(1) The gross physical body constituted of flesh, bones, muscles etc The seven dhatus (bodily humours including flesh and marrow) are found only in this gross physical body Human beings and animals have this body. (2) The body sacitra anuyogadvAra sUtra-2 (226) Illustrated Anuyogadvar Sutra-2
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________________ vaikriya zarIra zarIra NEmain raka zarIra 5 jJAnAvaraNa AyuSya AAVAT Atmapradeza antarAya SA NAMS SHNAME
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________________ citra paricaya 12 Illustration No. 12 pA~ca prakAra ke zarIra (1) audArika zarIra-manuSya, pazu, pakSI, vRkSa Adi kA shriir| (2) vaikriya zarIra-mana icchita vividha rUpo kI vikriyA karane kI zaktiyukta devoM tathA nArakoM meM sahaja prApta shriir| (3) taijas zarIra-pacana-pAcana kriyA kA nimitta tathA taijas shktiyukt| (4) AhAraka zarIra-viziSTa labdhi-sampanna muni AvazyakatA hone para eka hAtha kA zarIra nirmANa karate hai| (5) kArmaNa zarIra-caitanyasvarUpa prakAzamAna AtmA para Ane vAle vibhinna karma-vargaNAo ke pudgala dalikoM se nirmita shriir| isake ATha bheda hai-(1) jJAnAvaraNa, (2) darzanAvaraNa, (3) mohanIya, zI (4) antarAya, (5) vedanIya, (6) nAma, (7) gotra, (8) aayussy| -sUtra 405, pRSTha 225 an d FIVE KINDS OF BODY (1) Audarik Sharir (Gross Physical Body)-The bodies of humanbeings, animals, birds, trees etc. (2) Vaikriya Sharir (Transmutable Body)-The body capable of acquiring any desired special form, e.g. natural body of infernal and divine-beings. ___ (3) Aharak Sharir (Telemigratory Body)-Sages endowed with special powers create this one cubit size body for some specific purpose. (4) Taijas Sharir (Fiery Body)-This body is endowed with properties of fire or heat and helps in digestion and also manifests as aura and magical fire-power. (5) Karman Sharir (Karmic Body)--This is created by eight types of karma pudgalas (karmic particles) infesting the pristine and radiant soul-(1) Jnanavaraniya, (2) Darshanavaraniya, (3) Mohaniya, (4) Antaraya, (5) Vedaniya, (6) Naam, (7) Gotra, (8) Ayushya. -Aphorism 405, p 225 seesistatha *
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________________ se that has prominence over other bodies As the body of a Tirthankar (omniscient religious ford-maker) or a Ganadhar (principle disciple of a Tirthankar) is of audarik (gross physical) kind it is accepted as having prominence over others. In other words, with this body a being or soul is able to practice maximum ascetic or spiritual discipline and attain liberation It is therefore considered to be the most prominent (3) Large or corpulent body The maximum space occupied by an audarik sharira (gross physical body) is slightly more than one thousand yojans, whereas vaikriya sharira (transmutable body) is not so large The normal maximum space occupied by a vaikriya sharira (transmutable body) is five hundred dhanushas, and that too is only for the infernal beings of the seventh hell. However, the Uttar-varkriya sharira (secondary transmuted body) can be a hundred thousand yojan size, but it does not last throughout the life-span (Vritti by Haribhadra, p 87) (2) Vaikriya sharira (transmutable body)-The body capable of performing a variety of supranormal activities and acquiring special forms is called varkriya sharira (transmutable body). This is of two types labdhipratyayik and bhavapratyayik That which is acquired He through some specific austerity or other endeavour is ca labdhipratyayik as in case of animals and human beings That which is acquired naturally by birth is called bhavapratyayik as in case of infernal and divine beings Air-bodied beings are also said to have this vaikriya sharira (transmutable body) (3) Aharak sharira (telemigratory body)- The Chaturdashpurvadhar sages (endowed with the knowledge of fourteen subtle canons) create this through their yogic powers for some specific purpose like removing doubts with the help of an omniscient Sages endowed with this special power create an aharak sharira (telemigratory body) in order to reach an omniscient for removing their doubts This is done 19 particularly when there is no omniscient in their proximity or area but one exists in another area where it is impossible to reach by audarik sharira (gross physical body). Once the mission is accomplished this aharak sharira (telemigratory body) is withdrawn (4) Taijas sharira (fiery body)--This body is endowed with properties of fire or heat It helps in digestion and manifests as aura, glow and radiance Every worldly being is endowed with this body It is also the source of the magical fire-power (employed for burning other beings and things) zarIra-prakaraNa (227) The Discussion on Body U
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________________ SPREPROSPESARGAR * (5) Karman sharira (karmic body)-This is created by eight types of karma pudgalas (karmic particles) This is also the cause of all the other kinds of bodies including the audarik sharira (gross physical body) Its unique feature is that it accompanies the soul at the time of reincarnation ____These bodies are progressively subtler. Vaukriya (transmutable) is constituted of subtler particles than audarik (gross physical), aharak (telemigratory) is subtler than audarik (gross physical), taijas is subtler than aharak (telemigratory) and karman (karmic) is the most subtle Every worldly being always has taijas sharira (fiery body) and karman sharira (karmic body). No being can have more than four types of shariras (bodies) at a given time. This is because varkriya sharira (transmutable body) and aharak sharira (telemigratory body) cannot exist together caubIsa daMDakavartI jIvoM kI zarIraprarUpaNA 406. NeraiyANaM bhaMte ! kati sarIrA pannattA ? go. ! tao sarIrA pN.| taM.-veudie teyae kmme| 406. (pra.) bhagavan ! nairayikoM ke kitane zarIra haiM ? (u.) gautama ! unake tIna zarIra haiM-vaikriya, taijas aura kaarmnn| BODIES OF BEINGS AT PLACES OF SUFFERING ___406. (Q.) Bhante ! How many kinds of bodies do the naaraks (infernal beings) have ? | ___ (Ans.) Gautam | They have three kinds of bodies-Varkriya (transmutable), Taijas (fiery) and Karman (karmic). 407. asurakumArANaM bhaMte ! kati sarIrA paM. ? go. ! tao sarIrA pnnnnttaa| taM jahA-veuvie teyae kmme| evaM tiNNi tiNNi ete ceva sarIrA jAva thaNiyakumArANaM bhANiyavvA / 407. (pra.) bhagavan ! asurakumAra devo ke kitane zarIra hote hai ? (u.) gautama ! unake tIna zarIra kahe haiN| yathA-vaikriya, taijas aura kaarmnn| isI prakAra yahI tIna-tIna zarIra stanitakumAra paryanta sabhI bhavanapati devo ke jAnanA caahie| sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 * (228)
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________________ 407. (Q.) Bhante ! How many kinds of bodies do the Asurkumars have? (Ans.) Gautam ! They have three kinds of bodies -- Vaikriya (transmutable), Taujas (fiery ) and Karman (karmic). In the same way all the abode dwelling gods up to Stanitkumar have the same three kinds of bodies. 408. (1) puDhavIkAiyANaM bhaMte ! kati sarIrA paNNattA ? go. ! tao sarIrA paNNattA / taM jahA - orAlie teyae kammae / 408. (1) (pra.) bhagavan ! pRthvIkAyika jIvoM ke kitane zarIra hote haiM ? (u.) gautama ! unake tIna zarIra kahe gaye haiM- audArika, taijas aura kArmaNa / 408. (1) (Q.) Bhante ! How many kinds of bodies do the pruthvikayiks (earth-bodied beings) have ? (Ans.) Gautam ! They have three kinds of bodies --Audarik (gross physical), Taujas (fiery ) and Karman (harmic). (2) evaM Au-teu-vaNassaikAiyANa vi ete ceva tiNNi sarIrA bhANiyavvA / (2) isI prakAra apkAyika, tejaskAyika aura vanaspatikAyika jIvoM ke bhI ye tInatIna zarIra jAnanA caahie| (2) In the same way all apkayik (water-bodied ), tejaskayik (firebodied) and vanaspatikayik (plant-bodied) beings have the same three kinds of bodies. (3) vAukAiyANaM jAva go. ! cattAri sarIrA pannattA / taM . - orAlie vebie teyae kammae / (3) (pra.) bhagavan ! vAyukAyika jIvoM ke kitane zarIra hai ? ( u ) gautama / vAyukAyika jIvoM ke cAra zarIra haiM- audArika, vaikriya, taijas aura kaarmnn| vivecana - vAyukAyika jIvo ke vaikriyazarIra sambandhI spaSTIkaraNa sUtra 420 / 3 ke vivecana me dekhe / (3) (Q.) Bhante ! How many kinds of bodies do the vayukuyiks (air-bodied beings) have ? zarIra prakaraNa (229) For Private Personal Use Only The Discussion on Body
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________________ one (Ans.) Gautam ! They have four kinds of bodies--Audarik (gross physical), Vaikriya (transmutable), Taijas (fiery) and Karman (karmic). Elaboration-For explanation about the varkriya sharira (transmutable body) of vayukayiks (air-bodied beings) refer to the elaboration of aphorism 420/3 409. beMdiya-teMdiya-cauriMdiyANaM jahA puddhviikaaiyaannN| 409. dvIndriya, trIndriya aura caturindriya jIvoM ke pRthvIkAyika jIvoM ke samAna (audArika, taijas, kArmaNa yaha tIna zarIra) jAnanA caahie| ___409. The (statement about) bodies of dvundraya (two-sensed), trindriya (three-sensed) and chaturindriya (four-sensed) beings is same as that about prithvikayiks (earth-bodied beings). (audarik, taujas and karman) 410. paMceMdiyatirikkhajoNiyANaM jAva go. ! jhaa-vaaukaaiyaannN| __410. (pra.) paMcendriyatiryaMcayogika jIvoM ke kitane zarIra hote haiM ? (u.) gautama ! pacendriyatiryaMcayonikoM ke zarIra vAyukAyika jIvoM ke samAna cAra zarIra jAnanA caahie| ____410. (Q.) Bhante ! How many kinds of bodies do the Panchendriya Tiryanchyoniks (five-sensed animals) have ? ___ (Ans.) Gautam ! Like vayukaytks (air-bodied beings) the Panchendriya Tiryanchyoniks (five-sensed animals) also have four kinds of bodies (audarik, vaikriya, taijas and karman). 411. maNUsANaM jAva go. ! paMca sarIrA pannattA / taM.-orAlie veuvie AhArae teyae kmme| 411. (pra.) bhante / manuSyoM ke kitane zarIra kahe haiM ? (u.) gautama | manuSyo ke pA~ca zarIra kahe hai| jaise-audArika, vaikriya, AhAraka, taijas aura kaarmnn| ____411. (Q.) Bhante ! How many kinds of bodies do the human beings have ? sacitra anuyogadvAra sUtra-2 (230) Illustrated Anuyogadvar Sutra-2 No
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________________ (Ans.) Gautam / They have five kinds of bodies-Audarik (gross physical), Vaikriya (transmutable), Aharak (telemigratory ), Taujas (fiery) and Karman (harmuc). 412. vANamaMtarANaM joisiyANaM vemANiyANaM jahA neraiyANaM, veuvviya-teyagakammA tinni tinni sarIrA bhANiyavvA / 412. vANavyaMtara, jyotiSka aura vaimAnika devoM ke nArakoM ke samAna vaikriya, taijas aura kArmaNa ne tIna-tIna zarIra hote haiN| 412. Like the naaraks (infernal beings) the Vanavyantar, Jyotishk and Vaimanik gods have three kinds of bodies, vaikriya (transmutable), taujas (fiery) and karman (karmc). pA~ca zarIroM kA saMkhyAparimANa 413. kevatiyA NaM bhaMte ! orAliyasarIrA paNNattA ? go. ! duvihA paNNattA / taM jahA - baddhellayA ya mukkellayA ya / tattha NaM je te ballayA te NaM asaMkhejjA, asaMkhejjAhiM ussappiNI - osappiNIhiM avahIraMti kAlao, khettato asaMkhejjA logaa| tattha NaM je te mukkellagA te NaM anaMtA, aNaMtAhi ussappiNI - osappiNIhiM avahIraMti kAlao, khettato anaMtA logA davvao abhavasiddhiehiM anaMtaguNA siddhANaM anaMtabhAgo / 413. (pra.) bhagavan ' audArikazarIra kitane prakAra ke haiM ? ( u ) gautama ! audArikazarIra do prakAra ke hai / jaise- baddha tathA mukta | unameM jo baddha audArikazarIra hai ve asaMkhyAta haiN| ve kAla kI dRSTi se asaMkhyAta utsarpiNiyoMavasarpiNiyoM dvArA apahRta hote - choDe jAte hai aura kSetra kI dRSTi se asakhyAta lokapramANa haiN| meM jo mukta hai, ve ananta haiM / kAla kI dRSTi se ve ananta utsarpiNiyo - avasarpiNiyo se apahRta hote haiM aura kSetra kI dRSTi se ananta loka jitane haiM / dravya kI dRSTi se ve abhavasiddhika (abhavya) jIvo se ananta guNA adhika aura siddho ke anantaveM bhAgapramANa haiM / zarIra prakaraNa (231) For Private Personal Use Only The Discussion on Body
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________________ * vivecana-baddha arthAt ba~dhe hue| baddha use kahate hai jo prazna ke samaya jIva ke sAtha sabaddha hai, jIva sahita hai aura mukta vaha hai jise jIva ne pUrvabhavo me grahaNa karake tyAga diyA hai| Upara baddha aura mukta prakAro se audArikazarIro kI sakhyA kA parimANa batalAyA hai| (ina pA~co zarIra ke baddha-mukta kI carcA kA vizleSaNa anu jJAna muni kRta hindI TIkA, bhAga 2, pR. 730 se 750 taka dekhe|) SUB-CATEGORIES OF FIVE KINDS OF BODIES 413. (Q.) Bhante ! Of how many kinds are audarik shariras (gross physical bodies)? (Ans.) Gautam ! Audarik shariras (gross physical bodies) are of two kinds--Baddh (bound with soul) and Mukta (abandoned by soul). Of these, the baddh audarik shariras (bound gross physical bodies) are innumerable. (Their number) in terms of time (is such that) it takes innumerable utsarpint-avasarpini (progressiveregressive cycles of time) to remove them (if stored in a silo.....-as mentioned in aphorism 370), and in terms of area they are equivalent to innumerable loks (innumerable times more than the lok or universe) Of these the mukta (abandoned) are infinite. (Their number) in terms of time is such that) it takes infinite utsarpini-avasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo.... as mentioned in aphorism 370), in terms of area they are equivalent to infinite loks (infinite times more than the lok or universe); and in terms of substance they are infinite times more than the number of abhavyas (souls unworthy of liberation) and infinite fraction of the number of Siddhas (liberated souls) Elaboration-Baddh means bound Baddh is that body which is bound with the soul at the time of asking this question Mukta are those that have been abandoned by this soul in its past incarnations The aforesaid aphorism details the number of baddh and mukta bodies (for more details on this topic refer to Tlka of Anuyogadvar Sutra by Shri Jnana Muni, p. 730-750 ) baddha-mukta vaikriyazarIroM kI saMkhyA 414. kevatiyA NaM bhaMte ! veubviyasarIrA paM. ? * o OM sacitra anuyogadvAra sUtra-2 ( 232 ) Illustrated Anuyogadvar Sutra-2
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________________ goyamA ! duvihA paNNattA / taM. - baddhellayA ya mukkellayA ya / tattha NaM je te baddhellayA NaM asaMkhejjA, asaMkhejjAhiM ussappiNi-osappiNIhiM avahIraMti kAlao, khettao asaMkhejjAo seDhIo patarassa asaMkhejjai bhAgo / tattha NaM je te mukkellayA te NaM anaMtA, aNaMtAhiM ussappiNi- osappiNIhiM avahIraMti kAlao, sesaM jahA orAliyamsa mukkellayA tahA ete vi bhANiyavvA / 414. (pra.) bhagavan ! vaikriyazarIra kitane prakAra ke haiM ? (u.) gautama ! ve do prakAra ke kahe haiM / yathA - baddha aura mukt| unameM jo baddha haiM, ve asaMkhyAta haiM aura kAla kI dRSTi se asaMkhyAta utsarpiNiyoM - avasarpiNiyoM dvArA apahRta hote hai| kSetra kI dRSTi se ve pratara ke asakhyAtaveM bhAga meM hone vAlI asakhyAta zreNiyo ke AkAzapradeza jitane hote haiM / mukta vaikriyazarIra ananta hai / kAlataH ve ananta utsarpiNiyoMavasarpiNiyoM dvArA apahRta hote hai| zeSa kathana mukta audArikazarIroM ke samAna jAnanA cAhie / NUMBER OF VAIKRIYA SHARIRAS 414. (Q.) Bhante ! Of how many kinds are vakriya shariras (transmutable bodies) ? (Ans.) Gautam ! Vaikriya shariras (transmutable bodies) are of two kinds--- Baddh (bound with soul) and Mukta (abandoned by soul). Of these, the baddh vaikriya shariras (bound transmutable bodies) are innumerable (Their number) in terms of time (is such that) it takes innumerable utsarpini-avasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo.....--as mentioned in aphorism 370 ); and in terms of area they are equivalent to the number of space-points in innumerable Shrenis in the uncountable fraction of a pratar (see aphorism 356-357). Of these, the mukta (abandoned) Vaikriya shariras are infinite. (Their number) in terms of time (is such that ) it takes infinite utsarpini-avasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo). Other details are same as in case of mukta audarik shariras (abandoned gross physical bodies) zarIra prakaraNa (233) The Discussion on Body
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________________ baddha-mukta AhArakazarIroM kA parimANa ___ 415. kevaiyA NaM bhaMte ! AhAragasarIrA paM. ? __goyamA ! duvihA paM.-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM OM siyA asthi siyA natthi, jai atthi jahaNNeNaM ego vA do vA tiNNi vA, ukkoseNaM shsspuhttN| mukkellayA jahA orAliyasarIrassa tahA bhANiyavvA / 415. (pra.) bhagavan ! AhArakazarIra kitane haiM ? (u.) gautama ! AhArakazarIra do prakAra ke haiN| yathA-baddha aura mukt| unameM se baddha kabhI hote haiM kabhI nahIM hote haiN| yadi hote haiM to jaghanyataH eka, do yA tIna aura utkRSTataH do hajAra se nau hajAra taka hote haiN| mukta AhArakazarIra ananta haiM, jinakI prarUpaNA audArikazarIra ke samAna jAnanA caahie| vivecana-baddha AhArakazarIra caturdazapUrvadhArI sayata manuSya ke hI hote hai| baddha AhArakazarIra ke kabhI hone aura kabhI nahI hone ke do mukhya kAraNa yaha hai ki-(1) AhArakazarIra kA antara (virahakAla) jaghanya eka samaya aura utkRSTa chaha mAsa kA hai, nirantara nahI hotaa| (2) yadi AhArakazarIra hote hai to unakI sakhyA jaghanyata. eka, do yA tIna hotI hai aura utkRSTa sahasrapRthaktva @ ho sakatI hai| do se nau taka kI sakhyA kA nAma pRthaktva hai| ata eka samaya me utkRSTata eka sAtha do hajAra se lekara nau hajAra taka AhArakazarIradhAraka ho sakate haiN| NUMBER OF AHARAK SHARIRAS ____415. (Q.) Bhante I Of how many kinds are aharak shararas (telemigratory bodies) ? ___ (Ans.) Gautam | Aharak sharuras (telemigratory bodies) are of two kinds-Baddh (bound with soul) and Mukta (abandoned by soul). Of these, the baddh aharak shariras (bound telemigratory bodies) sometimes exist and sometimes not. When they exist their number is minimum one, two or three and maximum two to nine thousand Of these the mukta (abandoned) are infinite. Other details are same as in case of mukta audarik shariras (abandoned gross physical bodies). Elaboration Only the Chaturdash-purvadhar sages have the baddh aharak shariras (bound telemigratory bodies). The uncertainty about existence of this body is--(1) The intervening time between existence of sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (234)
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________________ two such bodies is not continuous but it is minimum one Samaya and maximum six months, (2) When these bodies exist their number is minimum one, two or three and maximum sahasra prithakatua. The numbers two to nine are called prithakatua That means, at one time a maximum of two to nine thousand such bodies may exist baddha-mukta taijaszarIroM kA parimANa 416. kevatiyA NaM bhaMte ! teyagasarIrA paNNattA ? goyamA ! duvihA pN.| taM.-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te SNaM aNaMtA, aNaMtAhiM ussappiNi-osappiNIhiM avahIraMti kAlao, khettato aNaMtA ke logA, dabao siddhehiM aNaMtaguNA savvajIvANaM annNtbhaaguunnaa| tattha NaM je te mukkellayA te NaM aNaMtA, aNaMtAhiM ussappiNi-osappiNIhiM avahIraMti kAlato, khettato aNaMtA logA, davyao sabajIdehiM aNaMtaguNA jIvavaggassa annNtbhaago| 416. (pra.) bhagavan ! taijaszarIra kitane kahe hai ? (u.) gautama ! ve do prakAra ke haiM-baddha aura mukt| unameM se baddha ananta haiM, jo kAla kI dRSTi se ananta utsarpiNiyo-avasarpiNiyoM se apahRta hote haiN| kSetra kI dRSTi se ve ananta loka jitane haiN| dravya kI dRSTi se siddhoM se ananta guNA se adhika aura saba jIvoM se ananta a bhAga kama haiN| ____ mukta taijaszarIra ananta hai, jo kAlataH ananta utsarpiNiyoM-avasarpiNiyoM meM apahRta hote haiN| kSetrataH ananta lokapramANa hai, dravyataH samasta jIvo se ananta guNA adhika tathA jIvavarga ke anantaveM bhAga haiN| vivecana-baddha taijaszarIra ananta isalie hai ki sAdhAraNa zarIrI nigodiyA jIvo ke bhI taijaszarIra pRthak-pRthak hote hai, audArikazarIra kI taraha eka nhii| usakI anantatA kA kAla dRSTi se parimANa ananta utsarpiNiyo aura avasarpiNiyo ke samayo ke barAbara hai| kSetra kI apekSA ananta lokapramANa hai arthAt ananta lokAkAzo me jitane pradeza ho, itane pradeza pramANa vAle hai| dravya kI apekSA baddha taijaszarIra siddho se ananta guNA adhika aura sarvajIvo kI apekSA se ananta bhAga nyUna hote hai| isakA kAraNa yaha hai-taijaszarIra samasta saMsArI jIvo ke hote hai aura saMsArI jIva siddho se ananta guNe hai, isalie taijaszarIra bhI siddho se ananta guNe hue| kintu sarvajIvarAzi kI apekSA vicAra karane para samasta jIvo se anantave bhAga kama isalie hai ki siddhoM ke taijaszarIra nahI hotA aura siddha * zarIra-prakaraNa (235) The Discussion on Body
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________________ sarvajIvarAzi ke anantave bhAga hai / ata unhe kama kara dene se taijaszarIra sarvajIvo ke anantave bhAga nyUna ho jAte hai / (vistAra ke lie jJAna muni kRta hindI TIkA, bhAga 2, pR 745 se 755 dekhe / ) NUMBER OF TAIJAS SHARIRAS 416. (Q.) Bhante! Of how many kinds are taujas shariras (fiery bodies)? (Ans.) Gautam! Taijas shariras (fiery bodies) are of two kindsBaddh (bound with soul) and Mukta (abandoned by soul). Of these, the baddh taujas shariras (bound fiery bodies) are infinite. (Their number) in terms of time (is such that) it takes infinite utsarpiniavasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo); and in terms of area they are equivalent to infinite loks (infinite times more than the number of lok or occupied space); and in terms of substance they are infinite times more than the number of Siddhas (liberated souls) and infinite fraction less than the total number of all beings. Of these the mukta (abandoned) are infinite. (Their number) in terms of time (is such that) it takes infinite utsarpini-avasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo), in terms of area they are equivalent to infinite loks (infinite times more than the lok or occupied space); and in terms of substance they are infinite times more than the total number of Siddhas (liberated souls) and infinite fraction of the total number of all beings. Elaboration-The baddh taujas shariras (bound fiery bodies) are infinite because the nigod (dormant) beings with a clump-body too have independent taijas shariras (fiery bodies) unlike having a single audarik (gross physical) body Their number in terms of time is equal to the total number of Samayas in infinite utsarpini-avasarpini (progressiveregressive cycles of time) In terms of area they are equivalent to infinite loks, in other words infinite times more than the total number of spacepoints in the lok or occupied space, and in terms of substance they are infinite times more than the number of Siddhas (liberated souls) and infinite fraction less than total number of all beings The reason for this is that all worldly beings have taujas sharira (fiery body) and the number of worldly beings is infinite times more than that of Siddhas, sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 (236) For Private Personal Use Only
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________________ therefore taijas shariras (fiery bodies) are infinite times more than Siddhas (liberated souls). When considering in terms of total number of beings they are infinite fraction less than the total number of beings because Siddhas are devoid of taijas shariras (fiery bodies) and Siddhas form an infinite fraction of the total number of beings. By deducting the number of Siddhas from the total number of beings we get the number of taijas bodies (for more details see Tlka of Anuyogadvar Sutra by Shri Jnana Muni, p 745-755) baddha-mukta kArmaNazarIroM kI saMkhyA 417. kevaiyA NaM bhaMte ! kammayasarIrA pannattA ? ___ go. ! duvihA pnnnnttaa| taM jahA-baddhellayA ya mukkellayA y| jahA teyagasarIrA taha kammagasarIrA vi bhaanniyvyaa| 417. (pra.) bhagavan ! kArmaNazarIra kitane kahe hai ? (u.) gautama ! ve do prakAra ke hai, yathA-baddha aura mukt| jisa prakAra se taijasazarIra kI vaktavyatA kahI hai, usI prakAra kArmaNazarIra ke viSaya meM bhI kahanA caahie| taijasa aura kArmaNa zarIro kI saMkhyA eva svAmI samAna hai tathA ye donoM zarIra eka sAtha rahate haiN| NUMBER OF KARMAN SHARIRAS ___417. (Q.) Bhante ! Of how many kinds are karman sharras (karmic bodies)? (Ans.) Gautam ! Karman shariras (karmic bodies) are of two kinds-baddh (bound) and mukta. (abandoned). The details of karman sharira (karmic body) are same as those of taijas sharira (fiery body). (The number and owners of taujas and karman shariras are same and these two bodies always exist together). nArakoM meM baddha-mukta paMca zarIroM kI prarUpaNA ___ 418. (1) neraiyANaM bhaMte ! kevatiyA ya odAliyasarIrA pannattA ? ___ goyamA ! duvihA pnnnnttaa| taM.-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM ntthi| tattha NaM je te mukkellayA te jahA ohiyA orAliyA tahA bhaanniyvyaa| 418. (1) (pra.) bhagavan ! nairayika jIvo ke kitane audArikazarIra kahe haiM? / zarIra-prakaraNa (237) The Discussion on Body
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________________ (u.) gautama ! audArikazarIra do prakAra ke hai-baddha aura mukt| nairayika jIvoM ke buddha audArikazarIra nahI hote haiM aura mukta audArikazarIra pUrvokta sAmAnya mukta audArikazarIra ke barAbara jAnanA caahie| (sUtra 413 ke samAna) BODIES OF NAARAKS 418. (1) (Q.) Bhante ! How many kinds of audarik shariras (gross physical bodies) the naaraks (infernal beings) are said to have ? ___ (Ans.) Gautam Audaruk sharuras (gross physical bodies) are of two kinds--baddh (bound) and mukta (abandoned). The naaraks (infernal beings) do not have the baddh (bound with soul) kind. As regards the mukta (abandoned by soul) it should be read just as the general statement regarding audarik shariras (gross physical bodies) (Aphorism 413). (2) neraiyANaM bhaMte ! kevaiyA veubviyasarIrA pannattA ? ___ goyamA ! duvihA pnnnnttaa| taM jahA-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM asaMkhejjA asaMkhejjAhiM ussappiNI-osappiNIhiM avahIraMti kAlao, khettao asaMkhejjAo seDhIo payarassa asaMkhejjaibhAgo, tAsi NaM seDhINaM vikkhaMbhasUyI aMgulapaDhamavaggamUlaM bitiyavaggamUlapaDuppaNNaM ahava NaM aMgulabitiyavaggamUlaghaNapamANamettAo seddhiio| tattha NaM je te mukkellayA te NaM jahA ohiyA orAliyasarIrA tahA bhaanniyvvaa|| (2) (pra.) bhagavan ! nAraka jIvo ke vaikriyazarIra kitane hai ? (u.) gautama ! do prakAra ke haiM-baddha aura mukt| unameM se baddha vaikriyazarIra to asaMkhyAta hai| kAla kI dRSTi se asakhyAta utsarpiNI-avasarpiNI meM unakA apahAra hotA hai| kSetra kI dRSTi se ve pratara ke asaMkhyAta bhAga meM hone vAlI asaMkhya zreNiyo ke AkAzapradeza jitane hai| una zreNiyo kI viSkambha (sUcI lambAI lie hue eka pradeza kI zreNI) aMgulapramANa pratara kSetra me hone vAlI zreNI ke asakhyeya vargamUla hote haiN| isalie prathama vargamUla ko dUsare vargamUla ke guNita karane para jitanI zreNiyA~ prApta hotI haiM athavA aMgula ke dvitIya vargamUla ke ghanapramANa zreNiyoM jitanI hai| mukta vaikriyazarIra sAmAnya se mukta audArikazarIroM ke barAbara jAnanA caahie| " sacitra anuyogadvAra sUtra-2 (238) Illustrated Anuyogadvar Sutra-2
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________________ . .. . * (2) (Q.) Bhante ! How many kinds of varkriya shariras (transmutable bodies) the naaraks (infernal beings) are said to have ? (Ans.) Gautam | Vaikriya shariras (transmutable bodies) are of two kinds--baddh (bound) and mukta (abandoned). Of these, the baddh varkriya shariras (bound transmutable bodies) are innumerable. (Their number) in terms of time (is such that) it takes innumerable utsarpini-avasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo) In terms of area they are equal to space-points in innumerable Shrenis (series or progression; in this context all the units like angul, shreni, pratar are the paramount units as described in aphorisms 356-357) in the innumerable fraction of one pratar (see aphorism 356-357). Expressed in vishkambh-suchi (square units) the Shrenis are calculated--as the first square root of the Shrenis in one angul multiplied by its second square root or the cube of the second square root of the Shrenis in one angul. As regards the mukta valkriya shariras (abandoned transmutable bodies) it should be read just as the general statement regarding audarik shariras (gross physical bodies) (Aphorism 413). (3) NeraiyANaM bhaMte ! kevaiyA AhAragasarIrA paNNattA ? goyamA ! duvihA pnnnnttaa| taM jahA-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM ntthi| tattha NaM je te mukkellayA te jahA ohiyA orAliyA tahA bhaanniyvyaa| (3) (pra.) bhagavan ! nAraka jIvoM ke kitane AhArakazarIra kahe hai ? (u.) gautama ! AhArakazarIra do prakAra ke hai, yathA-baddha aura mukt| baddha AhArakazarIra to nairayiko ke nahI hote haiM tathA mukta jitane sAmAnya audArika zarIra * kahe gaye haiM, utane jAnanA caahie| (sUtra 413 ke anusAra) ___(3) (Q.) Bhante ! How many kinds of aharak shareras (telemigratory bodies) the naaraks (infernal beings) are said to have ? zarIra-prakaraNa (239) The Discussion on Body
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________________ * (Ans.) Gautam ! Aharak shariras (telemigratory bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, naaraks (infernal beings) do not have the baddh aharak shariras (bound telemigratory bodies) As regards the mukta aharak shariras (abandoned telemigratory bodies) it should be read just as the general statement regarding audarik shariras (gross physical bodies) (Aphorism 413). (4) teyaga-kammagasarIrA jahA etesiM ceva veubviyasarIrA tahA bhaanniybaa| (4) taijasa aura kArmaNazarIroM ke lie jaisA inake vaikriyazarIroM ke viSaya me kahA gayA hai, usI prakAra samajhanA caahie| vivecana-nAraka jIva vaikriyazarIra vAle hone se uname baddha audArikazarIra nahI hote hai| mukta audArikazarIra sAmAnya se batAye gaye mukta audArikazarIroM ke samAna ananta hai| kyoki nAraka jIva jaba pUrvabhavo me tiryaca yA manuSya paryAya meM thA, taba vahA~ audArikazarIra thA aura aba use choDakara narakaparyAya me AyA hai| isIlie nAraka jIvoM ke mukta audArikazarIra sAmAnyataH ananta kahe hai| nairayiko ke baddha vaikriyazarIra utane hI hai jitane nairayika haiN| nairayikoM kI sakhyA asakhyAta hai, ata' eka-eka nAraka ke eka-eka vaikriyazarIra hone se unake vaikriyazarIro kI sakhyA bhI asakhyAta hai| baddha aura mukta taijas-kArmaNazarIro kI sakhyA baddha-mukta vaikriyazarIro ke barAbara batAne kA kAraNa hai ki ye dono zarIra sabhI nArako ke hote hai, ataeva inakI sakhyA nairayiko kI sakhyA ke samAna hI jaannaa| (4) As regards taijas and karman shariras (fiery and karmic bodies) they should be read just as the statement about their vaikriya shariras (transmutable bodies). Elaboration-As the naaraks (infernal beings) essentially have vaikriya sharira (transmutable body) they cannot have baddh audarik sharira (bound gross physical body) Their mukta audarik sharira (abandoned gross physical body) are infinite as the general statement about audarik shariras (gross physical bodies) This is because a naarak (infernal being) had been an animal or a human being in his earlier incarnation and he had audarik sharira (gross physical body). He has abandoned it and reincarnated as a naarak (infernal being. Therefore for naaraks (infernal beings) the mukta audarik shariras (abandoned gross physical bodies) are said to be infinite in general sacitra anuyogadvAra sUtra-2 (240) Illustrated Anuyogadvar Sutra-2
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________________ The baddh vaikriya shariras (bound transmutable bodies) of the naaraks (infernal beings) are same as the existing number of naaraks (infernal beings). The total number of naaraks (infernal beings) is innumerable As one naarak (infernal being) has one valkriya sharira (transmutable body) the total number of these bodies is innumerable The reason for stating the total number of baddh and mukta taijas and karman shariras (bound and abandoned fiery and karmic bodies) being same is that all naaraks (infernal beings) have these two bodies, therefore their total number is also equal to the total number of existing naaraks (infernal beings) bhavanavAsiyoM ke baddha-mukta zarIra 419. (1) asurakumArANaM bhaMte ! kevatiyA orAliyasarIrA panattA ? goyamA ! jahA neraiyANaM orAliyasarIrA tahA bhaanniybvaa| 419. (1) (pra.) bhagavan ! asurakumAroM ke kitane audArikazarIra kahe hai ? (u.) gautama ! nArakoM ke baddha-mukta audArikazarIroM kI prarUpaNA ke samAna hI inake viSaya bhI jAnanA caahie| BODIES OF BHAVANVASIS 419. (1) (Q.) Bhante ! How many kinds of audarik shariras (gross physical bodies) the Asurkumars (a kind of abode-dwelling gods) are said to have ? ___(Ans.) Gautam ! It should be read just as the statement regarding baddh and mukta audarik shariras (bound and abandoned gross physical bodies) of the naaraks (infernal beings) (Aphorism 418-1). (2) asurakumArANaM bhaMte ! kevatiyA veubviyasarIrA pannattA ? ___ goyamA ! duvihA pnnnnttaa| taM.-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM asaMkhejjA asaMkhejjAhiM ussappiNi-osappiNIhi avahIraMti kAlato, khettato asaMkhejjAo seDhIo payarassa asaMkhejjaibhAgo, tAsi NaM seDhINaM viskhaMbhasUI aMgulapaDhamavaggamUlassa asNkhejjtibhaago| mukkellayA jahA ohiyA orAliyasarIrA tahA bhaanniyvvaa| zarIra-prakaraNa (241) The Discussion on Body
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________________ (2) (pra.) bhagavan ! asurakumAroM ke kitane vaikriyazarIra kahe haiM ? (u.) gautama ! ve do prakAra ke kahe haiM-baddha aura mukt| unameM se baddha asakhyAta haiM, jo kAlataH asaMkhyAta utsarpiNiyoM aura avasarpiNiyoM meM apahRta hote hai| kSetra kI apekSA ve asaMkhyAta zreNiyoM jitane haiM aura ve zreNiyA~ pratara ke asaMkhyAtaveM bhAgapramANa haiN| una zreNiyoM kI viSkambhasUcI aMgula ke prathama vargamUla ke asaMkhyAtaveM bhAgapramANa hai tathA mukta vaikriyazarIroM ke lie jaise sAmAnya se mukta audArikazarIroM ke lie kahA gayA hai, usI taraha kahanA caahie| vivecana-yahA~ asurakumAro ke baddha-mukta vaikriyazarIro kA parimANa batAyA hai| sAmAnyataH to asurakumAro ke baddha vaikriyazarIra asakhyAta hai kintu ve asakhyAta, kAla kI apekSA se asakhyAta utsarpiNI aura avasarpiNI kAla ke jitane samaya hote haiM, utane hai| kSetra kI apekSA asakhyAta kA parimANa isa prakAra batAyA hai ki pratara ke asakhyAtave bhAga meM vartamAna asakhyAta zreNiyoM ke jitane pradeza hote hai, utane hai| yahA~ una zreNiyo kI viSkambhasUcI lI gaI hai jo agulapramANa kSetra ke pradezo kI rAzi ke prathama vargamUla kA asakhyAtavA~ bhAga hai| yaha viSkambhasUcI nArako kI viSkambhasUcI kI apekSA usake bhAgapramANa vAlI hai| isa prakAra asurakumAra, nArako kI apekSA unake asakhyAtave bhAgapramANa hote hai| prajJApanAsUtra ke mahAdaNDaka meM ratnaprabhApRthvI ke nArako kI saMkhyA kI apekSA samasta bhavanavAsI deva asakhyAtave bhAgapramANa kahe gaye hai| ataH samasta nArako kI apekSA asurakumAra unake asaMkhyAtave bhAgapramANa hai, arthAt alpa haiM yaha siddha ho jAtA hai| (2) (Q.) Bhante ! How many kinds of varkriya shariras (transmutable bodies) the Asurkumars are said to have ? (Ans.) Gautam ! Their vaikriya shariras (transmutable bodies) are of two kinds--baddh (bound) and mukta (abandoned). Of these, the baddh varkriya shariras (bound transmutable bodies) are innumerable. (Their number) in terms of time (is such that) it takes innumerable utsarpini-avasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo). In terms of area they are equal to space-points in innumerable Shrenis in the innumerable fraction of one pratar. Expressed in vishkambh-suchi (square units) the Shrenis are calculated as uncountable fraction of the first square root of the total space-points in one angul. As regards the mukta vaikriya shariras (abandoned transmutable bodies) it should be read just as the general statement regarding audarik shariras (gross physical bodies) (Aphorism 413). sacitra anuyogadvAra sUtra-2 (242) Illustrated Anuyogadvar Sutra-2
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________________ Elaboration--This aphorism states the number of baddh-mukta (bound and abandoned) bodies of Asurkumars (a kind of abode-dwelling gods). Generally speaking their total number is innumerable However, in terms of time they are equivalent to the total number of Samayas in innumerable utsarpini-avasarpini (progressive-regressive cycles of time). In terms of area the term innumerable has been explained as the innumerable fraction of the first square root of the total number of space-points in one square angul area. This number in vishkambh-suchi (square units) is only a fraction of the similar number for naaraks (infernal beings). Thus the number of Asurkumars is just a fraction of the number of naaraks (infernal beings). This is also confirmed by a statement in Prajnapana Sutra (Mahadandak) that the total number of all abode-dwelling gods is just a fraction of the naaraks (infernal beings) of the Ratnaprabha land (the first hell) alone (3) asurakumArANaM bhaMte ! kevaiyA AhAragasarIrA pannattA ? __ goyamA ! duvihA pnnnnttaa| taM jahA-baddhellayA ya mukkellayA y| jahA eesiM ceva orAliyasarIrA tahA bhaanniyvvaa| (3) (pra.) bhagavan ! asurakumAroM ke kitane AhArakazarIra kahe haiM ? (u.) gautama ! ve do prakAra ke kahe haiM-baddha aura mukt| ye dono prakAra ke AhArakazarIra asurakumAra devoM meM audArikazarIra ke samAna jAnane caahie| (3) (Q.) Bhante ! How many kinds of aharak shariras (telemigratory bodies) the Asurkumars are said to have ? (Ans.) Gautam ! Their aharak shariras (telemigratory bodies) are of two kinds-baddh (bound) and mukta (abandoned). These two should be read just as the statement regarding audarik shariras (gross physical bodies) of Asurkumars. (4) teyaga-kammagasarIrA jahA etesiM ceva veubviyasarIrA tahA bhaanniyvyaa|| (4) taijas aura kArmaNazarIra jaise inake (asurakumAro ke) vaikriyazarIra batAye, usI prakAra jAnanA caahie| (4) As regards taijas and karman shariras (fiery and karmic bodies) they should be read just as the statement about their (Asurkumars) vaikriya shariras (transmutable bodies). zarIra-prakaraNa (243) The Discussion on Body * * mar
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________________ (5) jahA asurakumArANaM tahA jAva thaNiyakumArANaM tAva bhANiyavvaM / (5) asurakumAroM meM jaise ina pA~ca zarIroM kA kathana kiyA hai, vaisA hI stanitakumAra - paryanta saba bhavanavAsI devoM ke viSaya meM jAnanA caahie| (5) The details about bodies of all other abode-dwelling gods up to Stanitkumar should be read just as the details about Asurkumars. pRthvI-ap-tejaskAyika jIvoM ke baddha-mukta zarIra 420. (1) puDhavikAiyANaM bhaMte ! kevaiyA orAliyasarIrA pannattA ? __ goyamA ! duvihA paM.-baddhellayA ya mukkevallayA y| evaM jahA orAliyasarIrA tahA bhaanniyvvaa| ___ puDhavikAiyANaM bhaMte ! kevaiyA veubbiyasarIrA panattA ? goyamA ! duvihA pN.| taM.-baddhellayA ya mukkellayA y| tattha NaM je te badrellayA te NaM nntthi| mukkellayA jahA ohiyA orAliyasarIrA tahA bhaanniyvvaa| AhAragasarIrA vi evaM ceva bhaanniyvyaa| teyaga-kammagasarIrANaM jahA eesiM ceva orAliyasarIrA tahA bhaanniyvyaa| 420. (1) (pra.) bhagavan ! pRthvIkAyikoM ke kitane audArikazarIra kahe haiM ? (u.) gautama ! inake audArikazarIra do prakAra ke kahe haiM-baddha aura mukt| ra inake donoM zarIroM kI saMkhyA sAmAnya baddha aura mukta audArikazarIroM jitanI jAnanA caahie| (pra.) bhagavan ! pRthvIkAyikoM ke vaikriyazarIra kitane kahe haiM ? ___ (u.) gautama ! ve do prakAra ke kahe gaye haiM-baddha aura mukt| inameM se baddha to inake nahIM hote haiM aura mukta ke lie audArikazarIro ke samAna hI jAnanA caahie| AhArakazarIroM kI vaktavyatA bhI isI prakAra jAnanA caahie| inake baddha aura mukta taijas-kArmaNa zarIroM kI prarUpaNA bhI inake baddha aura mukta audArikazarIroM ke samAna samajhanA caahie| sacitra anuyogadvAra sUtra-2 (244) Illustrated Anuyogadvar Sutra-2
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________________ EARTH-WATER-FIRE-BODIED BEINGS 420. (1) (Q.) Bhante! How many kinds of audarik shariras (gross physical bodies) the Prithvikayiks (earth-bodied beings) are said to have? A (Ans.) Gautam! Their audarik shariras (gross physical bodies) are of two kinds-baddh (bound) and mukta (abandoned). The number of these two should be read just as the general statement regarding audarik shariras (gross physical bodies). (Q.) Bhante! How many kinds of vaikriya shariras (transmutable bodies) the Prithvikayiks (earth-bodied beings) are said to have? (Ans.) Gautam ! Vaikriya shariras (transmutable bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, they do not have baddh (bound) bodies and as regards the number of mukta (abandoned) bodies it should be read just as the general statement regarding audarik shariras (gross physical bodies). The same is true for their aharak shariras (telemigratory bodies). The details about their baddh and mukta taijas-karman shariras (bound and abandoned fiery and karmic bodies) are also same as their baddh and mukta audarik shariras (bound and abandoned gross physical bodies). (2) jahA puDhavikAiyANaM evaM AukAiyANaM teukAiyANa ya sabbasarIrA bhANiyavvA / (2) jisa prakAra pRthvIkAyikoM ke pA~ca zarIroM kA kathana hai, vaise hI arthAt utanI hI saMkhyA apkAyika aura taijaskAyika jIvoM ke pA~ca zarIro kI jAnanI caahie| (2) The details about (five kinds of) bodies of Apkayiks (waterbodied beings) and Tejaskayiks (fire-bodied beings) should be read just as the details about the (five kinds of) bodies of Prithvikayiks (earth-bodied beings). vAyukAyikoM ke baddha-mukta zarIra (3) vAukAiyANaM bhaMte! kevaiyA orAliyasarIrA pannattA ? go. ! jahA puDhavikAiyANaM orAliyasarIrA tahA bhANiyavvA / zarIra prakaraNa (245) For Private Personal Use Only The Discussion on Body
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________________ vAukAiyANaM bhaMte ! kevatiyA veubviyasarIrA pannattA ? go. ! duvihA pN.| taM.-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM asaMkhejjA samae 2 avahIramANA 2 paliovamassa asaMkhejjaibhAgametteNaM kAleNaM avhiirNti| no ceva NaM avahiyA siyaa| mukkellayA jahA ohiyA oraaliymukkellyaa| AhArayasarIrA jahA puDhavikAiyANaM veubviyasarIrA tahA bhaanniyvaa| teyaga-kammayasarIrA jahA puDhavikAiyANaM tahA bhaanniyvaa| (3) (pra.) bhagavan ! vAyukAyika jIvoM ke audArikazarIra kitane kahe gaye haiM ? / (u.) gautama ! jisa prakAra pRthvIkAyika jIvoM ke audArikazarIroM kI vaktavyatA hai, vaisI hI yahA~ samajhanA caahie| (pra.) bhagavan ! vAyukAyika jIvo ke vaikriyazarIra kitane haiM ? (u.) gautama ! ve do prakAra ke haiM-baddha aura mukt| unameM se baddha asaMkhyAta haiN| yadi samaya-samaya meM eka-eka zarIra kA apaharaNa kiyA jAye to (kSetra) palyopama ke asaMkhyAtaveM bhAga meM jitane pradeza haiM, utane kAla meM pUrNataH apahRta hoN| kintu unakA kisI ne kabhI apaharaNa kiyA nahIM hai aura mukta audhika audArika ke barAbara haiM aura AhArakazarIra pRthvIkAyikoM ke vaikriyazarIra ke samAna kahanA caahie| ___ baddha, mukta taijas, kArmaNazarIroM kI prarUpaNA pRthvIkAyika jIvoM ke baddha evaM mukta taijasa aura kArmaNazarIroM ke samAna samajhanA caahie| vivecana-vAyukAyika jIvo ke vaikriyazarIra sambandhI spaSTIkaraNa isa prakAra hai vAyukAyika jIvo ke baddha vaikriyazarIra asakhyAta hai aura usa asakhyAta kA parimANa batAne ke lie kahA hai ki yadi ye zarIra eka-eka samaya me nikAle jAyeM to kSetra palyopama ke asakhyAtave bhAga me jitane AkAzapradeza hote haiM, utane samayo me inako nikAlA jA sakatA hai| tAtparya yaha hai ki kSetra palyopama ke asakhyAtave bhAga ke AkAza meM jitane pradeza haiM, utane ye baddha vaikriyazarIra hote hai| parantu yaha prarUpaNA samajhane ke lie hai| isa prakAra apaharaNa karake nikAla pAnA asAdhya hai| kadAcit yaha kahA jAye ki asakhyAta lokAkAzo ke jitane pradeza haiM, utane vAyukAyika jIva haiM, aisA zAstro me ullekha hai, to phira uname se baddha vaikriyazarIradhArI vAyukAyika jIvo kI itanI alpa sakhyA batAne kA kyA kAraNa hai ? isakA samAdhAna yaha hai ki vAyukAyika jIva cAra prakAra ke haiM(1) sUkSma aparyApta, (2) sUkSma paryApta, (3) bAdara aparyApta, aura (4) bAdara pryaapt| iname se Adi ke tIna prakAra ke vAyukAyika jIva to asakhyAta lokAkAzo ke pradezo jitane hai aura uname vaikriyalabdhi sacitra anuyogadvAra sUtra-2 (246) Illustrated Anuyogadvar Sutra-2
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________________ * * y * * * * x NO.COD AROGRAMA * nahI hotI hai| bAdara paryApta vAyukAyika jIva pratara ke asaMkhyAtave bhAga me jitane AkAzapradeza hote hai, utane hai, kintu ve unameM bhI sabhI vaikriyalabdhi-sampanna nahI hote hai| iname bhI asakhyAtave bhAgavartI jIvo ke hI vaikriyalabdhi hotI hai| vaikriyalabdhi-sampanno me bhI saba baddha vaikriyazarIrayukta nahIM hote, kintu asaMkhyeya bhAgavartI jIva hI baddha vaikriyazarIradhArI hote hai| isalie vAyukAyika jIvo meM jo baddha vaikriyazarIradhArI jIvoM kI sakhyA kahI gaI hai, isI nyAya se samajhanA caahie| AIR-BODIED BEINGS (3) (Q.) Bhante ! How many kinds of audarik shariras (gross physical bodies) the Vayukayiks (air-bodied beings) are said to have ? (Ans.) The details about the audarik shariras (gross physical bodies) of Vayukayiks (air-bodied beings) should be read just as the details about the audarik shariras (gross physical bodies) of Prithvikayiks (earth-bodied beings). (Q.) Bhante ! How many kinds of varkriya shariras (transmutable bodies) the Vayukayiks (air-bodied beings) are said to have ? (Ans.) Gautam ! Their vaikriya shariras (transmutable bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, the baddh varkriya shariras (bound transmutable bodies) are innumerable. If one body is removed every Samaya they will get exhausted in uncountable fraction of (the number equal to the total space-points in) a (kshetra) Palyopam. However this has never been done (in other words it is impractical). As regards the number of mukta (abandoned) bodies it should be read just as the general statement regarding audarik shariras (gross physical bodies). As regards the details about aharak shariras (telemigratory bodies) it should be read just as the statement regarding vazkriya shariras (transmutable bodies) of the Prithvikayiks (earth-bodied beings). The details about their baddh and mukta taijas-karman shariras (bound and abandoned fiery and karmic bodies) are same as the baddh and mukta taijas-karman shariras (bound and abandoned fiery and karmic bodies) of Prithvikayiks (earth-bodied beings). zarIra-prakaraNa ( 247) The Discussion on Body
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________________ CORO Elaboration--The explanation regarding vaikriya shariras (transmutable bodies) of Vayukayiks (air-bodied beings) is as follows The total number of baddh varkriya shariras (bound transmutable bodies) of Vayukayiks (air-bodied beings) are innumerable. In order to convey the level of this 'innumerable' it is mentioned that if one body is removed every Samaya they will get exhausted in uncountable fraction of (the number equal to the total space-points in) a (kshetra) Palyopam. This means that the total number of bound transmutable bodies of Vayukayiks (air-bodied beings) is equal to the total number of spacepoints in space measuring innumerable fraction of a (kshetra) Palyopam However, this is just a conceptual explanation because the process of removing mentioned here is impractical. If it is stated, as mentioned in scriptures, that the total number of Vayukayiks (air-bodied beings) is equal to innumerable times the total number of space-points in Lokakash (occupied space) than what is the reason for total number of Vayukayiks (air-bodied beings) with bound transmutable bodies being so meager ? The explanation is that there are four kinds of Vayukayiks (air-bodied beings)-(1) Sukshma Aparyapt (minute underdeveloped), (2) Sukshma Paryapt (minute fully developed), (3) Badar Aparyapt (gross underdeveloped), and (4) Badar Paryapt (gross fully developed). Out of these the first three are equal to innumerable times the total number of space-points in Lokakash (occupied space) but they lack the capacity of transmutation. The total number of gross fully developed Vayukayiks (air-bodied beings) is equal to the total number of space-points in innumerable fraction of a pratar but all these do not have the capacity of transmutation. Only an innumerable fraction of these have that capacity. Out of those having this capacity all do not have bound bodies. Only an innumerable fraction these have. Therefore the statement about the total number of Vayukayiks (air-bodied beings) having bound transmutable bodies is, indeed, true vanaspatikAyikoM ke baddha-mukta zarIra (4) vaNassaikAiyANaM orAliya-veuviya-AhAragasarIrA jahA puDhavikAiyANaM tahA bhaanniyvvaa| * sacitra anuyogadvAra sUtra-2 ( 248 ) Illustrated Anuyogadvar Sutra-2
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________________ vaNassaikAiyANaM bhaMte ! kevaiyA teyaga-kammagasarIrA paNNattA ? go. ! jahA ohiyA teyaga- kammagasarIrA tahA vaNassaikAiyANa vi teyaga-kammagasarIrA bhANiyavvA / ( 4 ) vanaspatikAyika jIvoM ke audArika, vaikriya aura AhArakazarIroM ko pRthvIkAyika jIvoM ke audArikazarIroM ke samAna samajhanA cAhie / (pra.) bhagavan ! vanaspatikAyika jIvoM ke taijas- kArmaNazarIra kitane kahe gaye haiM ? (u. ) gautama ! audhika taijas - kArmaNazarIroM ke pramANa ke barAbara vanaspatikAyika jIvoM ke taijas - kArmaNazarIroM kA pramANa jAnanA caahie| vivecana-ukta vanaspatikAyiko ke baddha audArikazarIra pRthvIkAyika jIvo ke samAna kahane kA kAraNa yaha hai ki sAdhAraNa vanaspatikAyika jIva ananta hone para bhI unakA eka zarIra hone ke kAraNa audArikazarIra asaMkhyAta hI ho sakate hai| inake vaikriyalabdhi aura AhArakalabdhi nahIM hone se mukta vaikriya-AhArakazarIra hI hote hai, baddha nahI / inake baddha aura mukta taijas - kArmaNazarIra ananta haiM, kyoMki ve pratyeka jIva ke svatantra hote haiM aura sAdhAraNa jIvoM ke ananta hone se ina dono ko ananta jAnanA caahie| PLANT-BODIED BEINGS (4) The details about the audarik, vaikriya and aharak shariras (gross physical, transmutable and telemigratory bodies) of Vanaspatikayiks (plant-bodied beings) should be read just as the details about the audarik shariras (gross physical bodies) of Pruthvikayiks (earth-bodied beings) (Q.) Bhante ! How many kinds of taijas-karman sharuras (fiery and karmic bodies) the Vanaspatikayiks (plant-bodied beings) are said to have ? (Ans.) Gautam ! The details about the taijas-karman shariras (fiery and karmic bodies) of the Vanaspatikayiks (plant-bodied beings) should be read just as the general statement about taijaskarman shariras (fiery and karmic bodies). Elaboration-Here it is stated that the bound gross physical bodies of plant-bodied beings and earth-bodied beings are same The reason for this is that although, generally speaking plant-bodied beings are infinite in number, a large number of them are clumped in a single body. zarIra - prakaraNa (249) For Private Personal Use Only The Discussion on Body
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________________ Therefore the total number of gross physical bodies can only be innumerable They are devoid of the capacities of transmutation and telemigration; therefore they only have mukta varkriya and aharak (abandoned transmutable and telemigratory) bodies and not baddh (bound) ones. The number of their baddh and mukta taijas and karman (bound and abandoned fiery and karmic) bodies is infinite because every individual being has these bodies irrespective of its clumped state. Generally speaking the total number of plant-bodied beings is infinite; therefore the total number of these bodies is also infinite. vikalendriyoM ke baddha-mukta zarIra __421. (1) beiMdiyANaM bhaMte ! kevaiyA orAliyasarIrA pannattA ? goyamA ! duvihA pnnnnttaa| taM jahA-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM asaMkhejjA, asaMkhejjAhiM ussappiNI-osappiNIhiM avahIraMti kAlao, khettao asaMkhejjAo seDhIo payarassa asaMkhejjaibhAgo, tAsi NaM seDhINaM OM vikkhaMbhasUyI asaMkhejjAo joyaNakoDAkoDIo asaMkhejjAiM seDhivaggamUlAI; beiMdiyANaM 2 orAliyasarIrehiM baddhellaehiM payaraM avahIrai asaMkhejAhiM ussappiNi-osappiNIhiM kAlao, khettao aMgulapayarassa AvaliyAe ya asNkhejjibhaagpddibhaagennN| mukkellayA jahA ohiyA orAliyasarIrA tahA bhaanniyvyaa| ___ vebviya-AhAragasarIrA NaM baddhellayA natthi, mukkellayA jahA orAliyasarIrA ohiyA tahA bhaanniyvvaa|| __ teyA-kammagasarIrA jahA etesiM ceva orAliyasarIrA tahA bhaanniyvyaa| 421. (1) (pra.) bhagavan ! dvIndriyoM ke audArikazarIra kitane haiM ? (u.) gautama ! ve do prakAra ke haiN| yathA-baddha aura mukt| unameM se baddha audArikazarIra asaMkhyAta haiN| kAla kI apekSA asakhyAta utsarpiNiyoM aura avasarpiNiyoM se apahRta hote haiN| arthAt asaMkhyAta utsarpiNiyoM-avasarpiNiyo ke samaya jitane hai| kSetra kI apekSA pratara ke asaMkhyAtave bhAga meM vartamAna asaMkhyAta zreNiyoM ke pradezoM kI rAzi pramANa haiN| una zreNiyoM kI viSkaMbhasUcI asaMkhyAta koTAkoTi yojanapramANa hai| itane pramANa vAlI viSkambhasUcI asaMkhyAta zreNiyoM ke vargamUla rUpa hai| dvIndriyoM ke baddha audArikazarIroM dvArA pratara apahRta kiyA jAye to kAla kI apekSA asaMkhyAta utsarpiNI-avasarpiNI kAloM meM sacitra anuyogadvAra sUtra-2 (260) Illustrated Anuyogadvar Sutra- 2 * ON* * * * " * * * * * *
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________________ 9 apahRta hotA hai tathA kSetra kI apekSA aMgula mAtra pratara aura AvalikA ke asaMkhyAtaveM bhAga-pratibhAga (pramANAza) se apahRta hotA hai| jaisA audhika mukta audArikazarIroM kA parimANa kahA hai, vaisA inake mukta audArikazarIroM ke lie bhI jAnanA caahie| dvIndriyoM ke baddha vaikriya-AhArakazarIra nahIM hote hai aura mukta ke viSaya meM jaisA audhika mukta audArikazarIra ke viSaya meM kahA hai, vaisA jAnanA caahie| __taijas aura kArmaNa ke baddha-mukta zarIroM ke lie jaisA inake audArikazarIro ke viSaya meM kahA hai, vaisA hI kahanA caahie| VIKALENDRIYA 421. (1) (Q.) Bhante ! How many kinds of audarik shariras (gross physical bodies) the Duindriyas (two-sensed beings) are said to have ? (Ans.) Gautam ! Their audarik shariras (gross physical bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, the baddh audarik shariras (bound gross physical bodies) are innumerable. (Their number) in terms of time (is such that) it takes innumerable utsarpini-avasarpini (progressive-regressive cycles of time) to remove them (if stored in a silo). In terms of area they are equal to space-points in innumerable Shrenis in the innumerable fraction of one pratar (see aphorism 356-357). Expressed in vishkambh-suchi (wide rows) the Shrenis are equal to innumerable Kotakoti yojan which is equal to (the sum of) innumerable square roots (such as first square root, second square root and so on). (An alternative way of arriving at this figure is-) If the bound gross physical bodies are removed from a fully occupied pratar it takes innumerable utsarpini-avasarpini (progressive-regressive cycles of time) in terms of time. In terms of area they are equal to the number of time units, measured as innumerable fraction of an avalika, required to empty the total number of space-points in a pratar angul. As regards the mukta audarik shariras (bound gross physical bodies) it should be read just as the general statement regarding mukta audarik shariras (abandoned gross physical bodies) (Aphorism 413). zarIra-prakaraNa (251) The Discussion on Body
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________________ The two-sensed beings are devoid of baddh vackriya and aharak (bound transmutable and telemigratory) bodies. The details regarding the mukta vaikriya and aharak shariras (abandoned transmutable and telemigratory bodies) should be read just as the general statement regarding mukta audarik shariras (abandoned gross physical bodies). The details about the baddh and mukta taijas-karman shariras (bound and abandoned fiery and karmic bodies) should be read just as the statement about their audarik shariras (gross physical bodies). (2) jahA beiMdiyANaM tahA teiMdiyANaM cauriMdiyANaM vi bhANiyavyaM / (2) dvIndriyoM ke baddha-mukta pA~ca zarIroM ke sambandha meM jo nirdeza kiyA hai, vaisA hI OM trIndriya aura caturindriya jIvoM ke viSaya meM bhI kahanA caahie| vivecana-prastuta pATha meM dvIndriya, trIndriya aura caturindriya jIvo ke baddha aura mukta zarIro kI prarUpaNA hai| usakA dvIndriya kI apekSA se spaSTIkaraNa isa prakAra hai___ dvIndriyo ke baddha audArikazarIra asakhyAta hai aura usa asaMkhyAta kA parimANa kAla kI apekSA asakhyAta utsarpiNI aura avasarpiNI kAla ke jitane samaya hote hai, utanA hai| kSetra kI apekSA ve zarIra pratara ke asaMkhyAtave bhAga me vartamAna asaMkhyAta zreNiyo ke pradezoM kI rAzi jitane hai| ina zreNiyo kI viSkabhasUcI asakhyAta koTAkoTi yojano kI jAnanA caahie| itane pramANa vAlI viSkaMbha (vistAra) sUcI asakhyAta zreNiyoM ke vargamUla rUpa hotI hai| kisI rAzi ko usI rAzi se guNA karane para vargaphala AtA hai| jisa rAzi se guNA kiyA thA vaha usa vargaphala kA vargamUla hotA hai| isakA tAtparya yaha hai ki * AkAzazreNI me rahe hue samasta pradeza asakhyAta hote haiM, jinako kalpanA se 65,536 samajha leN| yaha 65,536 kI saMkhyA asaMkhyAta kI sUcaka mAna le| isa saMkhyA kA prathama vargamUla 256, dUsarA vargamUla 16, tIsarA vargamUla 4 tathA cauthA vargamUla 2 huaa| ye kalpita vargamUla asaMkhyAta vargamUla rUpa hai| ina vargamUloM kA joDa karane para (256 + 16 + 4 + 2 = 278) do sau aThahattara huaa| yaha 278 pradezo vAlI viSkambhasUcI hai| ____ aba isI zarIrapramANa ko dUsare prakAra se batAne ke lie sUtra me pada diyA hai-" "payaraM avahIrai * asaMkhejjAhiM ussappiNi-osappiNIhi kaalo|" arthAt dvIndriya jIvo ke baddha audArikazarIroM se yadi saba pratara khAlI kiyA jAye to asakhyAta utsarpiNI-avasarpiNI kAlo ke samayo se vaha samasta pratara dvIndriya jIvoM ke baddha audArikazarIroM se khAlI kiyA jA sakatA hai aura kSetra kI apekSA "aMgulapayarassa * AvaliyAe yaM asaMkhejaibhAgaM pddibhaagennN|" arthAt aMgula pratara ke jitane pradeza haiM unako eka-eka * dvIndriya jIvoM se bharA jAye aura phira una pradezoM se AvalikA ke asaMkhyAtaveM bhAga rUpa samaya meM sacitra anuyogadvAra sUtra-2 (252) Ilustrated Anuyogadvar Sutra-2
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________________ * 9. POGOD60 ON VOODO16 eka-eka dvIndriya jIva ko nikAlA jAye to AvalikA ke asakhyAta bhAga lagate hai| itane pradeza agula pratara ke hai| usa pratara ke jitane pradeza hai, utane dvIndriya jIvo ke baddha audArikazarIra hai| isa prakAra se batAI gaI saMkhyA meM pUrvokta kathana se koI bheda nahIM hai, mAtra kathana-zailI kI bhinnatA hai| (2) The details about (five kinds of) bodies of three and foursensed beings should be read just as the details about the (five kinds of) bodies of two-sensed beings. Elaboration--This aphorism details the bound and abandoned bodies of two to four sensed beings Two sensed beings, being the model, are explained as follows The baddh audarik shariras (bound gross physical bodies) are innumerable The quantum of this 'innumerable' in terms of time is the total number of Samayas in innumerable utsarpini-avasarpini (progressive-regressive cycles of time). In terms of area they are equal to space-points in innumerable Shrenis in the innumerable fraction of one pratar (see aphorism 356-357). Expressed in vishkambh-suchi (wide rows) the Shrenis are equal to innumerable Kotakoti yojans. This is equal to the sum of square roots of innumerable Shrenis (progressions) A number multiplied by the same number gives the square of that number This number is the square root of the square so obtained. To understand this vishkambh-suchi let us take an example of finite numbers. The total number of space-points in an akash-shreni is innumerable. Let us assume this 'innumerable' to be 65,536. The first square root of this number is 256, the second square root is 16, the third is 4 and the fourth is 2 When we add these square roots (256 + 16 + 4 + 2), we get the figure 278 This is a vishkambh-suchi having 278 spacepoints. The same number is conveyed in a different way-In terms of time : If two-sensed beings are removed from all the pratars one in one Samaya these could be removed in total number of Samayas of innumerable utsarpini-avasarpini (progressive-regressive cycles of time) In terms of area If all the space-points in an angul pratar are filled with one two-sensed being each and then they are removed one in one innumerable fraction of one avalika, the total number of these units is the number of space-points in a pratar and thus the total number of bound gross physical bodies of two-sensed beings. This is exactly same as the number derived by the first process, the only difference being in way of expressing it zarIra-prakaraNa ( 253 ) The Discussion on Body O ** * * * *
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________________ a paMcendriyatiryacayonikoM ke baddha-mukta zarIra 422. (1) paMceMdiyatirikkhajoNiyANa vi orAliyasarIrA evaM ceva bhaanniyvvaa| ___422. (1) paMcendritiryaMcayonika jIvo ke bhI audArikazarIra isI prakAra (dvIndriya jIvoM ke audArikazarIroM ke samAna hI) jAnanA caahie| FIVE-SNESED ANIMALS 422. (1) The details about the audarik sharira (gross physical bodies) of five-sensed animals should be read just as the details about the audarik sharira (gross physical bodies) of two-sensed beings. (2) paMceMdiyatirikkhajoNiyANaM bhaMte ! kevaiyA veuvviyasarIrA paNNattA ? ____goyamA ! duvihA pN.| taM.-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM asaMjjA, asaMkhejjAhiM ussappiNi-osappiNIhi avahIraMti kAlao, * khettao jAva vikkhaMbhasUyI aMgulapaDhamavaggamUlassa asNkhejjibhaago| mukkellayA jahA * ohiyA oraaliyaa| AhArayasarIrA jahA beiNdiyaannN| teyaga-kammagasarIrA jahA oraaliyaa| (2) (pra.) bhagavan ! paMcendriyatiryaMcayonika jIvoM ke vaikriyazarIra kitane hai ? (u.) gautama ! ve do prakAra ke haiM-baddha aura mukt| unameM se baddha vaikriyazarIra asaMkhyAta haiM, jinakA kAla kI apekSA asaMkhyAta utsarpiNI-avasarpiNI kAla se apaharaNa hotA hai aura kSetra kI apekSA yAvat (zreNiyoM kI) viSkambhasUcI aMgula ke prathama vargamUla ke asakhyAtaveM bhAga meM vartamAna zreNiyoM jitanI hai| mukta vaikriyazarIroM kA pramANa sAmAnya audArikazarIroM ke pramANa tathA inake AhArakazarIroM kA pramANa dvIndriyoM ke AhArakazarIroM ke barAbara hai| taijas-kArmaNazarIroM kA parimANa audArikazarIroM ke pramANa kI taraha hai| vivecana-yahA~ itanA vizeSa jAnanA cAhie ki yahA~ trIndriya, caturindriya aura pacendriyo ke lie sAmAnya se asakhyAta kahA gayA hai| lekina asakhyAta ke asakhyAta bheda hone se vizeSApekSA unakI sakhyA me alpAdhikatA rahatI hai| vaha isa prakAra-pacendriya jIva alpa hai, unase kucha adhika caturindriya, unase trIndriya vizeSAdhika, unase dvIndriya vizeSAdhika aura ekendriya ananta guNe hai| isalie unake zarIro kI asaMkhyAtatA meM bhI bhinnatA hotI hai| (2) (Q.) Bhante ! How many kinds of vaikriya shariras (transmutable bodies) the five-sensed animals are said to have ? sacitra anuyogadvAra sUtra-2 (254) Illustrated Anuyogadvar Sutra-2 SHerCareerCOMCPONGPOSPEOPORNOTIONARY OST NX * *
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________________ DODGOGOS (Ans.) Gautam ! Their vaikriya shariras (transmutable bodies) are of two kinds--baddh (bound) and mukta (abandoned). Of these, the baddh vaikriya shariras (bound gross physical bodies) are innumerable. (Their number) in terms of time (is such that) it takes innumerable utsarpini-avasarpini (progressive regressive cycles of time) to remove them (if stored in a silo). In to terms of area they are equal to space-points in innumerable Shrenis in the innumerable fraction of one pratar. Expressed in vishkambh-suchi (square units) the Shrenis are equal to innumerable fraction of the first square root of (the space-points in Da pratar) angul. The details regarding the mukta vaikriya shariras (abandoned transmutable bodies) should be read just as the general statement regarding audarik shariras (gross physical bodies). The details regarding the aharak shariras (telemigratory bodies) should be read just as the statement regarding aharak shariras (telemigratory bodies) of two-sensed beings. The details about the taijas-karman shariras (fiery and karmic bodies) should be read just as the statement about their audarik shariras (gross physical bodies). Elaboration-Here one more thing should be kept in mind. For two, three, four and five-sensed beings the term innumerable has been used in general However, as there are innumerable categories even of innumerable, there is a difference of degree (less or more) in specific context Here it is like this-Five-sensed beings are minimum, slightly more than these are four-sensed beings, much more than these are three-sensed beings, even more than these are two-sensed beings and one-sensed beings are infinite times more. Therefore, there is a difference of degree in the innumerableness of the total number of these beings. manuSyoM ke baddha-mukta paMca zarIra nirUpaNa 423. (1) maNUsANaM bhaMte ! kevaiyA orAliyasarIrA pannattA ? ___ go. ! duvihA pnnnnttaa| taM jahA-baddhellayA ya mukkellayA y| tattha NaM je te baddhellayA te NaM siya saMkhejjA siya asaMkhejjA, jahaNNapade saMkhejjA saMkhejjAo koDIo, egaNatIsaM tthaannaaiN| tijamalapayassa uvariM caujamalapayassa heDhA, ahavaNaM chaTo vaggo zarIra-prakaraNa ( 255 ) The Discussion on Body
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________________ paMcamavaggApaDuppaNNo, ahavaNaM chaNNauti-cheyaNagadAirAsI, ukkosapade asaMkhejjA, 3 asaMkhejjAhiM ussappiNi-osappiNIhi avahIraMti kAlao, khettao ukkosapae rUvapakkhittehiM maNUsehiM seDhI avahIraMti, asaMkhejjAhiM ussappiNI-osappiNIhiM kAlao, khettao aMgulapaDhamavaggamUlaM ttiyvggmuulpdduppnnnnN| mukkellayA jahA ohiyA oraaliyaa| 423. (1) (pra.) bhante ! manuSyoM ke audArikazarIra kitane kahe haiM ? (u.) gautama ! ve do prakAra ke kahe haiM-baddha aura mukt| unameM se baddha to syAt saMkhyAta aura syAt asaMkhyAta hote haiN| jaghanya pada meM saMkhyAta koTAkoTi hote haiM arthAt unatIsa aMka pramANa hote haiN| ye unatIsa aMka tIna yamala pada ke Upara tathA cAra yamala pada se nIce haiM, athavA paMcama varga se guNita chaThe varga pramANa hote haiM, athavA chiyAnave (96) chedanakadAyI rAzi jitanI saMkhyA pramANa haiN| utkRSTa pada meM ve zarIra asaMkhyAta haiN| jo kAlataH asaMkhyAta utsarpiNiyoM-avasarpiNiyoM dvArA apahRta hote haiM aura kSetra kI apekSA eka rUpa prakSipta kiye jAne para manuSyoM se zreNI apahRta hotI hai| kAlataH asaMkhyAta utsarpiNI-avasarpiNI kAloM se apahAra hotA hai aura kSetrataH tIsare vargamUla se guNita aMgula ke prathama vargamUla pramANa hote haiN| unake mukta audArikazarIra audhika mukta audArikazarIroM ke samAna jAnanA caahie| HUMAN BEINGS ____423. (1) (Q.) Bhante ! How many kinds of audarik shariras (gross physical bodies) the human beings are said to have ? ___ (Ans.) Gautam ! Their audaruk shareras (gross physical bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, the baddh audarik shariras (bound gross physical bodies) are--may be numerable or may be innumerable. (Their number) in the state of being minimum is numerable, which means numerable Kotakoti or twenty nine digits. (This expressed differently is the number is more than three yamal-pad (multiples of 8) and less than four yamal-pad (in other words the number is of more than 24 digits and less than 32 digits). (Another way of expressing is--) The number is sixth square multiplied by fifth square (264 x 232). (Yet another way of expressing-) it is a sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 Media Masters and definitiatestants surgi (256)
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________________ " number that gives ninety-six chhedanaks (a number which whenever consecutively divided ninety six times by two finally gives a whole number, e.g. 1). (Their number) in the state of being maximum is innumerable. (This innumerable is--) in terms of time (is such that) it takes innumerable utsarpini-avasarpini (progressiveregressive cycles of time) to remove them (if stored in a silo). In terms of area if one gross human body is removed in one Samaya the total number is removed in innumerable utsarpiniavasarpini (progressive-regressive cycles of time). (Expressed in vishkambh-suchi or square units) the number is equal to the first square root of (the space-points in a pratar) angul multiplied by the third square root of the same. As regards the mukta audarik shariras (abandoned gross physical bodies) it should be read just as the general statement regarding mukta audarik shariras (abandoned gross physical bodies). (2) maNUsANaM bhaMte ! kevatiyA veubviyasarIrA paNNattA ? go. ! davihA pN.| taM.-baddhellayA ya mukkellayA y| tattha NaM je te saMkhejjA samae 2 avahIramANA 2 saMkhejjeNaM kAleNaM avahIraMti, no ceva NaM avahiyA siyaa| mukkellayA jahA ohiyA oraaliyaa| (2) (pra.) bhate ! manuSyoM ke vaikriyazarIra kitane kahe haiM ? (u.) gautama ! ve do prakAra ke kahe haiM-baddha aura mukt| unameM se baddha sakhyAta haiM jo samaya-samaya meM apahRta kiye jAne para saMkhyAta kAla meM apahRta hote haiM kintu apahRta nahI kiye gaye hai| mukta vaikriyazarIra mukta audhika audArikazarIroM ke barAbara jAnanA caahie| (2) (Q.) Bhante ! How many kinds of varkriya shariras (transmutable bodies) the human beings are said to have ? (Ans.) Gautam ! Their vaikriya shariras (transmutable bodies) are of two kinds-baddh (bound) and mukta (abandoned) Of these, the baddh varkriya shariras (bound transmutable bodies) are numerable. If one is removed body every Samaya they will get exhausted in numerable time. However this has never been done (in other words it is impractical). As regards the mukta vaikriya shariras (abandoned transmutable bodies) it should be * zarIra-prakaraNa (257) The Discussion on Body ba
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________________ read just as the general statement regarding mukta audarik shariras (abandoned gross physical bodies). (3) maNUsANaM bhaMte ! kevaiyA AhArayasarIrA pannattA ? ___ go. ! duvihA pnnnnttaa| taM jahA-baddhellayA ya mukkellayA yA tattha NaM je te baddhellayA , te NaM siya atthi siya natthi, jai atthi jahanneNaM ekko vA do vA tiNNi vA ukkoseNaM shsspuhttN| mukkellayA jahA ohiyA oraaliyaa| (3) (pra.) bhagavan ! manuSyoM ke AhArakazarIra kitane kahe gaye haiM ? (u.) gautama ! ve do prakAra ke kahe haiN| yathA-baddha aura mukt| unameM se baddha to kadAcit / hote haiM aura kadAcit nahIM bhI hote hai| jaba hote hai taba jaghanya eka, do yA tIna aura 2. utkRSTa sahasrapRthaktva hote haiN| mukta AhArakazarIra audhika mukta audArikazarIroM ke barAbara jAnanA caahie| (3) (Q.) Bhante ! How many kinds of aharak sharurastra (telemigratory bodies) the human beings are said to have ? (Ans.) Gautam ! Their aharak shariras (telemigratory bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, the baddh aharak shariras (bound telemigratory bodies) may and may not exist. Where they exist their minimum number is one, two or three and maximum is two thousand to nine thousand (sahasra prithakatua). As regards the mukta (abandoned by soul) it should be read just as the general statement regarding mukta audarik shariras (abandoned gross physical bodies). vivecana-manuSya mukhya rUpa se audArikazarIradhArI hai| ataH unake viSaya me tanika vistAra isa prakAra hai__manuSyo ke baddha audArikazarIra kadAcit sakhyAta, kadAcit asaMkhyAta hote hai| isakA kAraNa yaha hai ki manuSya do prakAra ke hai-garbhaja aura smuurchim| iname se garbhaja manuSya to sadaiva hote hai kintu saMmUrchima manuSya kabhI hote hai aura kabhI nahI hote hai| unakI utkRSTa Ayu bhI atarmuhUrta kI hotI hai aura utpatti kA virahakAla utkRSTa caubIsa muhUrta pramANa kahA gayA hai| ataeva jaba sammUrchima manuSya nahI hote aura kevala garbhaja manuSya hI hote hai, taba ve saMkhyAta hote hai| isI apekSA se usa samaya baddha audArikazarIra saMkhyAta kahe haiN| jaba sammUrchima manuSya hote hai taba samuccaya manuSya asakhyAta ho jAte a hai| kyoMki saMmUrchima manuSyo kA pramANa adhika se adhika zreNI ke asakhyAtave bhAga me sthita - sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 ONOMMONTRIPPISORPOTO (258) MGOAVOM " *
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________________ AkAzapradezo kI rAzi ke tulya kahA gayA hai| ye samUrchima manuSya pratyekazarIrI hote hai, isalie garbhaja aura samUrchima-dono ke baddha audArikazarIra milakara asakhyAta hote hai| yadyapi jaghanya pada me sakhyAta hone se garbhaja manuSyo ke audArikazarIro kA parimANa batAyA hai, kintu sakhyAta ke bhI sakhyAta bheda hote hai| isalie saMkhyAta kahane se nizcita saMkhyA kA bodha nahI hotA hai| nizcita sakhyA batAne ke lie sakhyAta koTAkoTi kahA gayA hai aura isakA vizeSa spaSTatA ke sAtha kathana karane ke lie tIna yamala pada se Upara aura cAra yamala pada se nIce kahA hai| isakA Azaya isa prakAra hai-zAstrIya paribhASA ke anusAra ATha-ATha pado kI eka yamala pada sakhyA hai| tIna yamala pada kA artha caubIsa ako kI skhyaa| cAra yamala pada kA artha battIsa ako kI skhyaa| yahA~ tIna yamala pado se Upara aura cAra yamala pado se nIce kahA gayA hai| ye saMkhyAta koTAkoTi 29 aka pramANa hotI hai| ___isI bAta ko vizeSa spaSTa karane ke lie sUtra me dUsarI vidhi batAI hai| pacama varga se chaThe varga ko guNita karane para jo rAzi banatI ho, jaghanya pada me usa rAzi pramANa manuSyo kI sakhyA hai| tAtparya isa prakAra hai ki eka kA varga nahI hotaa| eka ko eka se guNA karane para guNanaphala eka hI AtA hai, sakhyA me vRddhi nahIM hone se varga rUpa me gaNanA nahI hotii| varga kA prArambha do kI saMkhyA se hotA hai| ataH 2 x 2 = 4 yaha prathama varga huaa| 4 4 4 = 16 yaha dUsarA varga huaa| 16 x 16 = 256 sakhyA huI, yaha tRtIya varga huaa| 256 x 256 = 65,536 sakhyA huI, yaha cauthA varga huaa| 65,536 x 65,536 = 4,29,49,67,296 (cAra araba unatIsa karoDa unacAsa lAkha saDasaTha hajAra do sau chiyAnave) rAzi pacama varga kI huii| ___ isa pacama varga kI rAzi kA usI se guNA karane para 1,84,46,74,40,73,70,95,51,616 rAzi huI, yaha chaThA varga huaa| ___ isa chaThe varga kA pUrvokta pacama varga ke sAtha guNA karane para niSpanna rAzi jaghanya pada me manuSyo kI sakhyA kI bodhaka hai| yaha rAzi ako meM isa prakAra hai79,22,81,62,51,42,64,33,75,93,54,39,50,336| ina ako kI sakhyA 29 hai, ata. 29 aMka pramANa rAzi se garbhaja manuSyo kI saMkhyA kahI gaI hai| prakArAntara se tIsarI vyAkhyA milatI hai ki usa rAzi ke chiyAnave chedanakadAyI hote hai| jo Adhe-Adhe karate chiyAnave bAra chedana (bhAga) ko prApta ho aura anta me eka baca jAya use chiyAnave chedanakadAyI rAzi kahate hai| isako isa prakAra samajhe prathama vargaphala 2 x 2 = 4 kA chedana karane se 2 chedanakadAyI hote hai| jaise 4 kA AdhA 2 aura 2 kA AdhA 1 / _dUsarA vargaphala 4 4 4 = 16 kA chedana karane se 4 chedanaka hote hai| prathama 8, dvitIya 4, tRtIya 2 aura caturtha 1 / 16 . 2 = 8 / 8 2 = 4 / 4 2 = 2 / 2 . 1 = 1 / zarIra-prakaraNa (259) The Discussion on Body AlsopVKORVADIVAOAVAOVKORVIVOIVARVOTIVAONYMontroMan
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________________ tIsarA vargaphala 16 x 16 = 256 ke ATha chedanaka hote hai| __ cauthA vargaphala 256 256 = 65,536 ke 16 chedanaka hote hai| pA~cavA~ vargaphala 65,536 x 65,536 = 4,29,49,67,296 ke 32 chedanaka hote hai| chaTThA vargaphala 4,29,49,67,296 x 4,29,49,67,296 = 1,84,46,74,40,73,70,95,51,616 ke 64 chedanaka hote hai| phalita kI bhASA me agale-agale vargaphala me pUrva se dugune chedanaka hote jAte hai| pA~cave vargaphala ke 32 chedanaka aura chaDe varga ke 64 chednk| ina dono kA yoga karane se 32 + 64 = 96 chedanaka hote hai| ___ eka dUsare prakAra se yaha bhI kaha sakate hai-eka ke aka ko sthApita kara uttarottara use chiyAnave bAra dugunA karane para jitanI rAzi AtI hai vaha chiyAnave chedanakadAyI rAzi kahalAtI hai| isa chiyAnave chedanakadAyI rAzi kA pramANa utanA hI hogA jitanA ki pA~caveM vargaphala aura chaThe vargaphala kA guNA karane se AtA hai| Elaboration-Human beings mostly have audarik sharira (gross physical body), therefore a little more explanation is included here The bound gross physical bodies of human beings are said to have both possibilities, numerable and innumerable The reason for this is that human beings are of two kinds--garbhaj (born out of womb or placental) and sammurchhim (of asexual origin). Of these the placental type exists always whereas the sammurchhim (of minute size spontaneously born in excreted fluids) sometimes exist and sometimes do not Also their maximum life-span is said to be antar-muhurt (less than one muhurt or forty eight minutes) and the intervening period between rebirths is maximum twenty four muhurt. Thus at the time when the sammurchhim human beings do not exist and only placental ones exist, the total number of human beings is numerable In this context the number of bound gross physical bodies of human beings is said to be numerable When sammurchhim humans exist the total number of humans becomes innumerable This is because the maximum number of sammurchhim human beings is equal to the total spacepoints in innumerable fraction of a Shreni and each individual sammurchhim human has one body. Thus the total number of bound gross physical bodies of sammurchhim and placental human beings counted together comes to innumerable. Although in its minimum state the total number of audarik shariras (gross physical bodies) of human beings is expressed as innumerable but this innumerable too has innumerable degrees. Therefore by stating RArkesske.ske.ske.sisekes wis.sikes ke.ske.ske.ske.ske.ske. sesake.ske.kes sie. sese.skeske.ske.ske.ke.siesakske.ske.ke.slelian sacitra anuyogadvAra sUtra-2 (260) Illustrated Anuyogadvar Sutra-2
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________________ innumerable the exact number is not conveyed In order to convey innumerable in more exact terms it is alternatively expressed as sankhyat Kotakoti (numerable ten million square) To further clarify, it has been stated as over three yamal-pad and under four yamal-pad. The explanation is--The classical definition of yamal-pad is a group of eight numerals Therefore three yamal-pad means a number having twenty four numerals (8 x 3 = 24) and four yamal-pads means a number having thirty two numerals. Here it is mentioned that the number is over three yamal-pad and under four yamal-pad And sankhyat Kotakoti has twenty nine numerals To further clarify, this has also been stated as--the minimum number of humans is equal to the multiple of fifth square of 2 with its sixth square. As one multiplied by one gives one only, the square of one is one. As there is no variation in the number it is not included in squares The squares start with the number 2 and are as follows First square is 2 x 2 = 4 Second square is 4 x 4 = 16 Third square is 16 x 16 = 256 Fourth square is 256 x 256 = 65,536 Fifth square is 65,536 x 65,536 = 4,29,49,67,296 (four billion twenty nine crore forty nine lac sixty seven thousand two hundred ninety six). Sixth square is 4,29,49,67,296 x 4,29,49,67,296 1,84,46,74,40,73,70,95,51,616 Multiplying this sixth square with the fifth square gives the minimum number of human bodies Expressed in numbers it is79,22,81,62,51,42,64,33,75,93,54,39,50,336 There are 29 numerals in this number therefore it is stated that the total number of human beings is equal to twenty nine numerals The third expression of the same idea here is that that number has ninety six chhedanaks (a number which when consecutively divided ninety six times by two, finally gives a whole number, e.g 1) Chhedanak in simple terms means divided into two This can be expressed in mathematical terms as follows First square (2 x 2 = 4) has two Chhedanaks (4 divided by 2 is 2 and 2 divided by 2 is 1) zarIra-prakaraNa ( 261 ) The Discussion on Body
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________________ Tags Second square (4 x 4 = 16) has four Chhedanaks (8, 4, 2, 1). Third square (16 x 16 = 256) has eight Chhedanaks (128, 64, 32, 16, 8, 4, 2, 1). Fourth square (256x 256 = 65,536) has sixteen Chhedanaks Fifth square (65,536 x 65,536 = 4,29,49,67,296) has thirty two Chhedanaks Sixth square (4,29,49,67,296x4,29,49,67,296 = 1,84,46,74,40,73,70,95,51,616) has sixty four Chhedanaks In mathematical terms each following square has twice the number of Chhedanaks its preceeding square has. Fifth square has 32 Chhedanaks and sixth square has 64 Chhedanaks Adding these two we get 96 Chhedanaks. Another way of putting it is--the number arrived at by multiplying 1 by two consecutively for 96 times is called a 96 Chhedanak number. This will be same as the number arrived at by multiplying sixth square with fifth square (4) teyaga-kammagasarIrA jahA eteMsi ceva ohiyA orAliyA tahA bhaanniyvvaa| (4) manuSyo ke baddha-mukta taijas-kArmaNazarIra kA pramANa inhIM ke baddha-mukta audArikazarIroM ke samAna jAnanA caahie| (4) As regards the baddh and mukta taijas-karman sharira (bound and abandoned fiery and karmic bodies) of human beings it should be read just as the statement regarding their baddh and mukta audarik shariras (bound and abandoned gross physical bodies). vANavyaMtara devoM ke baddha-mukta zarIra 424. (1) vANamaMtarANaM orAliyasarIrA jahA neriyaannN| 424. (1) vANavyaMtara devoM ke audArikazarIroM kA pramANa nArako ke audArikazarIroM jaisA jAnanA caahie| (sUtra 418) VANAVYANTAR GODS ___424. (1) The details regarding the audarak sharuras (gross physical bodies) of Vanavyantar gods should be read just as the sacitra anuyogadvAra sUtra-2 (262) Illustrated Anuyogadvar Sutra-2 ke sir lesale.skesakse.aktake alke.ske.seaks.ke.ske.sleaker.ske.ske.ke.ke.ke.sistake air.skeke.sakse.ke.korian
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________________ te A * statement regarding audarik shariras (abandoned gross physical bodies) of naaraks (infernal beings). (2) vANamaMtarANaM bhaMte ! kevaiyA veuvviyasarIrA panattA ? ___ go. ! duvihA pN.|tN.-bddhellyaa ya mukkellayA y| tattha NaM je te baddhellayA te NaM asaMkhejjA, asaMkhejjAhiM ussappiNi-osappiNIhiM avahIraMti kAlao, khettao asaMkhejjAo seDhIo payarassa asaMkhejjaibhAgo, tAsi NaM seDhINaM vikkhaMbhasUI saMkhejjajoyaNasayavaggapalibhAgo ptrss| mukkellayA jahA ohiyA oraaliyaa| (2) (pra.) bhaMte ! vANavyaMtara devo ke kitane vaikriyazarIra kahe haiM ? (u.) gautama ! ve do prakAra ke kahe haiM-baddha aura mukt| unameM se baddha vaikriyazarIra sAmAnya rUpa se asakhyAta haiM jo kAla kI apekSA asaMkhyAta utsarpiNI-avasarpiNI kAloM me apahRta hote haiN| kSetra kI apekSA pratara ke asaMkhyAtave bhAga meM rahI huI asaMkhyAta zreNiyoM jitane haiN| una zreNiyoM kI viSkaMbhasUcI pratara ke saMkhyeya sau yojana ke vargarUpa pratibhAga (aMza) jitanI hai| mukta vaikriyazarIroM kA pramANa audhika audArikazarIroM kI taraha jAnanA caahie| (2) (Q.) Bhante ! How many kinds of varkriya shariras (transmutable bodies) the Vanavyantar gods are said to have ? (Ans.) Gautam ! Vaikriya shariras (transmutable bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, the baddh varkriya shariras (bound transmutable bodies) are generally innumerable. (Their number) in terms of time (is such that) it takes innumerable utsarpunu-avasarpuni (progressiveregressive cycles of time) to remove them. In terms of area they are equal to space-points in innumerable Shrenis in the innumerable fraction of one pratar. Expressed in vishkambh-suchi (square units) the Shrenis are calculated as a fraction of the square of the countable hundred yojans of a pratar. As regards the mukta vaikriya shariras (abandoned transmutable bodies) it should be read just as the general statement regarding audarik shariras (gross physical bodies) (Aphorism 413). (3) AhAragasarIrA duvihA vi jahA asurkumaaraannN| zarIra-prakaraNa (263) The Discussion on Body
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________________ (3) donoM prakAra ke AhArakazarIroM kA parimANa asurakumAroM ke donoM * AhArakazarIroM ke pramANa jitanA jAnanA caahie| (3) The details regarding their two kinds of aharak shariras (telemigratory bodies) should be read just as the statement regarding two kinds of aharak shariras (telemigratory bodies) of Asurkumars. (4) vANamaMtarANaM bhaMte ! kevaiyA teyaga-kammagasarIrA paM. ? ___ go. ! jahA eesiM ceva veubviyasarIrA tahA teyaga-kammagasarIrA vi bhaanniyvyaa| (4) (pra.) bhaMte ! vANavyaMtaroM ke kitane taijas-kArmaNazarIra haiM ? (u.) gautama ! jaise inake vaikriyazarIra haiM, vaise hI taijas-kArmaNazarIra bhI jAnanA caahie| vivecana-vANavyatara devoM ke audArikazarIro kA pramANa nArako ke audArikazarIro ke pramANa jitanA kahane kA tAtparya yaha hai ki vANavyaMtara devo ke baddha audArikazarIra to hote nahI hai| mukta audArikazarIra pUrvabhavo kI apekSA ananta hai| vANavyatara devo ke baddha AhArakazarIra hote nahI hai aura mukta AhArakazarIra mukta audArikazarIro ke samAna ananta hai| baddha taijas-kArmaNazarIra vANavyataroM ke baddha vaikriyazarIra ke samAna asakhyAta hai * aura mukta taijas-kArmaNazarIra ananta hote hai| (4) (Q.) Bhante ! How many kinds of taijas-karman shariras (fiery and karmic bodies) the Vanavyantar gods are said to have ? (Ans.) The details regarding their taijas-karman shariras (fiery and karmic bodies) should be read just as the statement regarding their valkriya shariras (transmutable bodies). Elaboration-The reason for stating that the audarik shariras (gross physical bodies) of Vanavyantar gods are equal to those of the naaraks (infernal beings) is that the Vanavyantar gods are devoid of bound gross physical bodies and the abandoned gross physical bodies are infinite in context of past incarnations Vanavyantar gods are devoid of bound telemigratory bodies and abandoned telemigratory bodies are infinite like their abandoned gross physical bodies Their bound fiery and karmic bodies are innumerable like their bound transmutable bodies while abandoned fiery and karmic bodies are infinite sacitra anuyogadvAra sUtra-2 (264) Illustrated Anuyogadvar Sutra-2
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________________ jyotiSka devoM ke bara-mukta zarIra 425. (1) joisiyANaM bhaMte ! kevaiyA orAliyasarIrA paM. ? go. ! jahA neraiyANaM tahA bhaanniyvyaa| 425. (1) (pra.) bhate ! jyotiSka devoM ke kitane audArikazarIra hote haiM ? (u.) gautama ! jyotiSka devoM ke audArikazarIra nArakoM ke audArikazarIroM ke samAna jAnanA caahie| JYOTISHK GODS 425. (1) (Q.) Bhante ! How many kinds of audarik shariras (gross physical bodies) the Jyotishk gods are said to have ? (Ans.) The details regarding the audarik shariras (gross physical bodies) of Jyotishk gods should be read just as the statement regarding audarik shariras (gross physical bodies) of naaraks (infernal beings) (2) joisiyANaM bhaMte ! kevaiyA veubviyasarIrA paNNattA ? go. ! duvihA pN.| taM.-baddhellayA ya mukkellayA yA tattha NaM je te baddhellayA jAva tAsi NaM seThINaM vikkhaMbhasUcI bechappaNNaMgulasayavaggapalibhAgo pyrss| mukkellayA jahA ohiyoraaliyaa| (2) (pra.) bhate ! jyotiSka devoM ke kitane vaikriyazarIra kahe haiM ? (u.) gautama ! do prakAra ke kahe haiM-baddha aura mukt| unameM jo baddha haiM yAvat unakI zreNI kI viSkaMbhasUcI do sau chappana pratarAMgula ke vargamUla rUpa aMza pramANa samajhanA caahie| mukta vaikriyazarIroM kA pramANa sAmAnya mukta audArikazarIroM jitanA jAnanA caahie| ___ (2) (Q.) Bhante ! How many kinds of vaukriya sharuras (transmutable bodies) the Jyotishk gods are said to have ? (Ans.) Gautam ! Vaikriya shariras (transmutable bodies) are of two kinds-baddh (bound) and mukta. (abandoned). Of these, the baddh vaukriya shariras (bound transmutable bodies) are. . . [read same as aphorism 425 (2) up to fraction of one pratar.) Expressed in vishkambh-suchi (square units) the Shrenis are calculated as a Poksksikse.ke.ske.ske.ske.ke.ke.ske.ske.ke.ske.kokesakce.ke.ske.ke.ske.ke.ske.ke.ske.ske.ke.ske.ke.skeke.ske.skrian zarIra-prakaraNa (265) The Discussion on Body ta OBYGOVOTEORTFORMONY 2000 *
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________________ fraction of the square of two hundred and fifty six anguls of a pratar. As regards the mukta vakriya shariras (abandoned transmutable bodies) it should be read just as the general statement regarding audarik shariras (gross physical bodies) (Aphorism 413). (3) AhArayasarIrA jahA neraiyANaM tahA bhaanniyvvaa| (3) jyotiSka devoM ke AhArakazarIro kA pramANa nArakoM ke AhArakazarIroM ke barAbara hai| ___ (3) The details regarding their aharak sharuras (telemigratory bodies) should be read just as the statement regarding aharak shariras (telemigratory bodies) of naaraks (infernal beings). (4) teyaga-kammagasarIrA jahA eesiM ceva veuvviyA tahA bhaanniyvyaa| (4) jyotiSka devoM ke baddha-mukta taijas aura kArmaNazarIroM kA pramANa inake baddha-mukta vaikriyazarIroM ke barAbara hai| (4) The details regarding their taijas-karman shariras (fiery and karmic bodies) should be read just as the statement regarding their vaikriya shariras (transmutable bodies). vaimAnika devoM ke baddha-mukta zarIra evaM kAlapramANa kA upasaMhAra 426. (1) vemANiyANaM bhaMte ! kevatiyA orAliyasarIrA pannattA ? goyamA ! jahA neraiyANaM tahA bhaanniyvyaa| 426. (1) (pra.) bhate ! vaimAnika devo ke kitane audArikazarIra kahe haiM ? (u.) gautama ! jisa prakAra nairayikoM ke audArikazarIroM kI prarUpaNA kI hai, usI prakAra vaimAnika devoM kI bhI jAnanA caahie| VAIMANIK GODS ___426. (1) (Q.) Bhante ! How many kinds of audaruk sharuras op (gross physical bodies) the Vaimanik gods are said to have ? (Ans.) The details regarding the audarik shariras (gross physical bodies) of Vaimanik gods should be read just as the sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 Sekskskskskskssiks.kot.kis.siks.ke.blis.siks.ke.saks.sale.kesaks.kokanke.ke.ke.skeke.ske.ke.ke.ke.ske.skelar (266)
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________________ * statement regarding audarik shariras (gross physical bodies) of naaraks (infernal beings). (2) vemANiyANaM bhaMte ! kevaiyA veubviyasarIrA paNNattA ? go. ! duvihA pN.| taM.-baddhellayA yA mukkellayA y| tattha NaM je te baddhellayA te NaM asaMkhejjA, asaMkhejjAhiM ussappiNi-osappiNIhiM avahIraMti kAlao, khettao asaMkhejjAo seDhIo payarassa asaMkhejjaibhAgo, tAsi NaM seDhINaM vikhaMbhasUI aMgulabitiyavaggamUlaM tatiyavaggamUlapaDuppaNNaM, ahavANaM aMgulatatiyavaggamUlaghaNappamANamettAo seddhiio| mukkellayA jahA ohiyA oraaliyaa| ___ (2) (pra.) vaimAnika devo ke vaikriyazarIra kitane haiM ? (u.) gautama ! ve do prakAra ke haiM-baddha aura mukt| unameM se baddha vaikriyazarIra asaMkhyAta haiN| unakA kAla kI apekSA asaMkhyAta utsarpiNI-avasarpiNI kAloM meM apaharaNa hotA hai aura kSetra kI apekSA pratara ke asaMkhyAtaveM bhAga meM rahI huI asaMkhyAta zreNiyoM jitane haiN| una zreNiyoM kI viSkaMbhasUcI aMgula ke tRtIya vargamUla se guNita dvitIya vargamUla pramANa hai athavA agula ke tRtIya vargamUla ke dhanapramANa zreNiyA~ haiN| mukta vaikriyazarIra audhika audArikazarIra ke tulya jAnanA caahie| (2) (Q.) Bhante ! How many kinds of varkriya sharuras (transmutable bodies) the Vaimanik gods are said to have ? (Ans.) Gautam ! Vaikriya shariras (transmutable bodies) are of two kinds-baddh (bound) and mukta (abandoned). Of these, the baddh varkriya shariras (bound transmutable bodies) are generally innumerable. (Their number) in terms of time (is such that) it takes innumerable utsarpini-avasarpini (progressiveregressive cycles of time) to remove them. In terms of area they are equal to space-points in innumerable Shrenis in the innumerable fraction of one pratar. Expressed in vishkambh-suchi (square units) the Shrenis are calculated as third square root of an angul multiplied by its second square root or the cube of the third square root of an angul. As regards the mukta vaikriya shariras (abandoned transmutable bodies) it should be read just as the general statement regarding audarik shariras (gross physical bodies) (Aphorism 413). * * zarIra-prakaraNa (267) The Discussion on Body
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________________ * (3) AhArayasarIra jahA neriyaannN| (3) vaimAnika devoM ke baddha-mukta AhArakazarIroM kA pramANa nArakoM ke baddha-mukta AhArakazarIroM ke samAna jAnanA caahie| (3) The details regarding their two kinds of aharak shariras (telemigratory bodies) should be read just as the statement regarding two kinds of aharak shariras (telemigratory bodies) of naaraks (infernal beings). (4) teyaga-kammagasarIrA jahA eesiM ceva vevviyasarIrA tahA bhaanniyvaa|| se taM suhume khettpliovme| se taM khettpliovme| se taM pliovme| se taM vibhaagnnipphnnnne| se taM kaalppmaanne| ||sriire tti payaM sammattaM // (4) inake baddha aura mukta taijas-kArmaNazarIroM kA pramANa inhI ke (baddha-mukta) 9 vaikriyazarIroM jitanA jAnanA caahie| ___yaha sUkSma kSetra palyopama kA svarUpa hai| isake sAtha hI kSetra palyopama tathA palyopama kA svarUpa bhI nirUpita ho cukaa| sAtha hI vibhAganiSpanna kAlapramANa evaM samagra kAlapramANa kA kathana bhI pUrNa huaa| ||shriirpd prakaraNa smaapt|| (4) The details regarding their taijas-karman shariras (fiery and karmic bodies) should be read just as the statement regarding their vaikriya shariras (transmutable bodies). This concludes the description of Sukshma Kshetra Palyopam. This also concludes the description of Kshetra Palyopam and Palyopam (metaphor of silo). This concludes the description of Vibhag nishpanna kaal pramana (fragmentary standard of measurement of time) as also the description of Kaal pramana (standard of measurement of time). END OF THE DISCUSSION ON BODY. sacitra anuyogadvAra sUtra-2 (268) Nlustrated Anuyogadvar Sutra-2 mapUjana
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________________ bhAvapramANa-prakaraNa THE DISCUSSION ON BHAAVA PRAMANA bhAvapramANa nirUpaNa ___427. se kiM taM bhAvappamANe ? bhAvappamANe tivihe pnnnntte| taM jahA-1. guNappamANe, 2. NayappamANe, 3. sNkhppmaanne| 427. (pra.) bhAvapramANa kyA hai ? (u.) bhAvapramANa tIna prakAra kA hai| yathA-(1) guNapramANa, (2) nayapramANa, aura (3) sNkhyaaprmaann| BHAAVA PRAMANA ___427. (Q.) What is this Bhaava Pramana.? (Ans.) Gautam ! Bhaava Pramana (standard of validation of state) is said to be of three kinds (1) Guna Pramana, (2) Naya Pramana, and (3) Sankhya Pramana. guNapramANa kA svarUpa 428. se kiM taM guNappamANe ? guNappamANe duvihe pnnnntte|tN jahA-1. jIvaguNappamANe ya, 2. ajIvaguNappamANe y| 428. (pra.) guNapramANa kyA hai ? (u.) guNapramANa do prakAra kA hai-(1) jIvaguNapramANa, aura (2) ajiivgunnprmaann| GUNA PRAMANA ___428. (Q.) What is this Guna Pramana ? (Ans.) Guna Pramana (standard of validation by attributes) is of two kinds--(1) Jiva Guna Pramana, and (2) Ajiva Guna Pramana. Chakt.ke.skssake. lesslesakese.ske.skskskskskskskskskskskskskskeekakeskasaikske bhAvapramANa-prakaraNa (269) The Discussion on Bhaava Pramana
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________________ ajIvaguNapramANa kA svarUpa 429. se kiM taM ajIvaguNappamANe ? ajIvaguNappamANe paMcavihe pnnnnte| taM jahA-1. vaNNaguNappamANe, 2. gaMdhaguNappamANe, 3. rasaguNappamANe, 4. phAsaguNappamANe, 5. sNtthaanngunnppmaanne| ___ 429. (pra.) ajIvaguNapramANa kyA hai ? (u.) ajIvaguNapramANa pA~ca prakAra kA hai-(1) varNaguNapramANa, (2) gaMdhaguNapramANa, OM (3) rasaguNapramANa, (4) sparzaguNapramANa, aura (5) sNsthaangunnprmaann| AJIVA GUNA PRAMANA 429. (Q.) What is this Ajiva Guna Pramana ? (Ans.) Ajiva Guna Pramana (standard of validation of the nonliving by attributes) is of five kinds-(1) Varna Guna Pramana, (2) Gandh Guna Pramana, (3) Rasa Guna Pramana, (4) Sparsh Guna Pramana, and (5) Samsthana Guna Pramana. 430. se kiM taM vaNNaguNappamANe ? mANe? vaNNaguNappamANe paMcavihe pnnnntte| taM-kAlavaNNaguNappamANe jAva sukkillvnnnngunnppmaanne| se taM vnnnngunnppmaanne| 430. (pra.) varNaguNapramANa kyA hai? (u.) varNaguNapramANa pA~ca prakAra kA hai| yathA-(1) kRSNavarNaguNapramANa, [(2) nIlavarNa, (3) lohita yA raktavarNa, (4) hAridra yA pItavarNa,] yAvat 5. shuklvrnngunnprmaann| * yaha varNaguNapramANa kA svarUpa hai| (vizeSa varNana dekheM-sacitra anuyogadvArasUtra, bhAga 1, sUtra 219-220) 430. (Q.) What is this Varna Guna Pramana ? (Ans.) Varna Guna Pramana (standard of validation by appearance or colour-attributes) is of five kinds-(1) Krushna Varna Guna Pramana (standard of validation by black colourattribute), and so on [(2) Neel Varna (blue colour), (3) Lohit or Rakta Varna (red colour), (4) Haridra or Peet Varna (yellow colour),] (5) Shukla Varna Guna Pramana (standard of validation by white colour-attribute). __sacitra anuyogadvAra sUtra-2 (270) Illustrated Anuyogadvar Sutra-2
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________________ This concludes the description of Varna Guna Pramana (standard of validation by appearance or colour-attributes). (See Illustrated Anuyogadvar Sutra, Part I, aphorism 219-220) 431. se kiM taM gaMdhaguNappamANe ? gaMdhaguNappamANe duvihe pnnnntte| taM.-surabhigaMdhaguNappamANe durabhigaMdhaguNappamANe y| se taM gNdhgunnppmaanne| 431. (pra.) gadhaguNapramANa kyA hai ? (u.) gaMdhaguNapramANa do prakAra kA hai| yathA-(1) surabhigadhaguNapramANa, aura (2) durbhigNdhgunnprmaann| yaha gadhaguNapramANa hai| (dekhe-sacitra anuyogadvAra sUtra, bhAga 1, sUtra 221) 431. (Q.) What is this Gandh Guna Pramana ? (Ans.) Gandh Guna Pramana (standard of validation by smellattributes) is of two kinds--(1) Surabhi Gandh Guna Pramana (standard of validation by good smell-attribute), and (2) Durabhi Gandh Guna Pramana (standard of validation by bad smellattribute). (See Illustrated Anuyogadvar Sutra, Part I, aphorism 221) This concludes the description of Gandh Guna Pramana (standard of validation by smell-attributes). 432. se kiM taM rasaguNappamANe ? rasaguNappamANe paMcavihe pnnnntte| taM.-tittarasaguNappamANe jAva mhurrsgunnppmaanne| se taM rsgunnppmaanne| ___ 432. (pra.) rasaguNapramANa kyA hai? (u.) rasaguNapramANa pA~ca prakAra kA hai| yathA-(1) tiktarasaguNapramANa, [(2) kaTurasa, (3) kaSAyarasa, (4) amlarasa,] yAvat (5) mdhurrsgunnprmaann| yaha rasaguNapramANa hai| (dekhe-sacitra anuyogadvAra sUtra, bhAga 1, sUtra 222) ___432. (Q.) What is this Rasa Guna Pramana ? __ (Ans.) Rasa Guna Pramana (standard of validation by tasteattributes) is of five kinds--(1) Tukta Rasa Guna Pramana (standard of validation by bitter taste-attribute), and so on The Discussion on Bhaava Pramana bhAvapramANa-prakaraNa (271) BAIGOGOSIOS GYDYTOVAVOIVONOVA tina
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________________ HET (2) Katuk Rasa (pungent taste), (3) Kashaya Rasa (astringente taste), (4) Amla Rasa (sour taste),] (5) Madhura Rasa Guna Pramana (standard of validation by sweet taste-attribute). This concludes the description of Rasa Guna Pramana (standard of validation by taste-attributes). (See Illustrated Anuyogadvar Sutra, Part I, aphorism 222) 433. se kiM taM phAsaguNappamANe ? phAsaguNappamANe aTThavihe pnnnntte| taM.-kakkhaDaphAsaguNappamANe jAva lukkhphaasgunnppmaanne| se taM phaasgunnppmaanne| ___ 433. (pra.) sparzaguNapramANa kyA hai ? 9 (u.) sparzaguNapramANa ATha prakAra kA hai| yathA-1. karkazasparzaguNapramANa, (2) mRdusparza, (3) gurusparza, (4) laghusparza, (5) zItasparza, (6) uSNasparza, (7) snigdhasparza,] yAvat (8) ruuksssprshgunnprmaann| yaha sparzaguNapramANa hai| (dekhe-sacitra 8 anuyogadvAra sUtra, bhAga 1, sUtra 223) ____433. (Q.) What is this Sparsh Guna Pramana ? ___ (Ans.) Sparsh Guna Pramana (standard of validation by touchattributes) is of eight kinds--(1) Karkash Sparsh Guna Pramana (standard of validation by abrassive or hard touch-attribute), and so on [(2) Mridu Sparsh (soft touch), (3) Guru Sparsh (heavy touch), (4) Laghu Sparsh (light touch), (5) Sheet Sparsh (cold touch), (6) Ushna Sparsh (hot touch), (7) Snigdha Sparsh (smooth touch),] (8) Ruksh Sparsh Guna Pramana (standard of validation by coarse or dry touch-attribute). This concludes the description of Sparsh Guna Pramana (standard of validation by touch-attributes). (See Illustrated Anuyogadvar Sutra, Part I, aphorism 223) 434. se kiM taM saMThANaguNappamANe ? saMThANaguNappamANe paMcavihe pnnnntte| taM.-parimaMDalasaMThANaguNappamANe, jAva aaytsNtthaanngunnppmaanne| se taM sNtthaanngunnppmaanne| se taM ajiivgunnppmaanne| 434. (pra.) saMsthAnaguNapramANa kyA hai ? * sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (272)
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________________ 1.varNa guNa HREY nAka . / durabhigaMdha kRSNa rakta varNa sarabhi gaMdha nIla CENE varNa SNA zukla ZMubar M karkaza , rUkSaka MA kaTu PROM 5. saMsthAna gaNa samacaturana Ayata yaMtra OOTDA
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________________ citra paricaya 13 Illustration No. 13 ajIva guNa pramANa (1) varNa guNa pramANa-cakSu dvArA kRSNa, nIla, rakta, harita aura zukla paoNco varNa grahaNa kiye jAte hai| (2) gaMdha guNa pramANa-nAka dvArA sugadha tathA durgadha donoM prakAra kI gadha grahaNa kI jAtI hai| (3) rasa guNa pramANa-jIbha tikta, kaTu, kaSAya, amla (khaTTA) aura madhura pA~coM rasa grahaNa karatI hai| ___ (4) sparza guNa pramANa-zarIra dvArA karkaza, mRdu, guru, laghu, zIta, uSNa, snigdha tathA rUkSa sparza grahaNa kiyA jAtA hai| (5) saMsthAna guNa pramANa-parimaNDala Adi pA~co sNsthaan| -sUtra 429-434, pRSTha 270-273 AJIVA GUNA PRAMAAN (1) Varna Guna Pramaan (Standard of Validation by Appearance or Colour-attributes)-Information acquired through eyes--the five colour attributes black, blue, red, yellow and white. (2) Gandh Guna Pramaan (Standard of Validation by Smellattributes)-Information acquired through nose--good smell and bad smell attributes (3) Rasa Guna Pramaan (Standard of Validation by Tasteattributes)--Information acquired through tongue--the five taste attributes-bitter, pungent, astringent, sour and sweet. ___ (4) Sparsh Guna Pramaan (Standard of Validation by Touchattributes)-Information acquired through body-the eight attributes of touch--abrasive or hard, soft, heavy, light, cold, hot, smooth and coarse or dry. (5) Samsthan Guna Pramaan (Standard of Validation by Structureattributes)-Five kinds including Parimandal Samsthan Guna Pramaan (circular-plate structure). -Aphorisms 429-434, pp 270-273
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________________ (u.) sasthAnaguNapramANa pA~ca prakAra kA hai| jaise-(1) parimaMDalasaMsthAnaguNapramANa, [(2) vRttasasthAna, (3) tryastrasasthAna, (4) caturasrasasthAna,] yAvat (5) aaytssthaangunnprmaann| yaha sasthAnaguNapramANa hai| yaha ajIvaguNapramANa kA svarUpa hai| (dekhe--sacitra anuyogadvAra sUtra, bhAga 1, sUtra 225) ___ vivecana-bhAva kA artha hai-vastu kA pariNAma athavA prinnmn| jisase vastu kA jJAna yA mAna kiyA jAtA hai use pramANa kahate hai| tIna prakAra ke pramANo meM sarvaprathama 'guNapramANa' kA kathana hai| dravya kI pahacAna yA nirNaya usake guNa se hotA hai| isalie guNa ko pramANa mAnA hai| yahA~ jina guNo kA pramANa rUpa me varNana hai, ve mUrtarUpI ajIva dravya ke guNa hai| ye sabhI pudgala dravya ke svarUpa hai| pudgala varNa, gadha, rasa, sparza aura AkAravAn hotA hai| inhI ke dvArA pudgala kI pahacAna hotI hai, isa kAraNa yahA~ inako guNapramANa mAnA hai| 434. (Q.) What is this Samsthana Guna Pramana ? (Ans.) Samsthana Guna Pramana (standard of validation by structure-attributes) is of five kinds--(1) Parimandal Samsthana Guna Pramana (standard of validation by circular-spherical structure-attribute), and so on [(2) Vritta Samsthana (circular-ring structure), (3) Tryasra Samsthana (triangular structure), (4) Chaturasra Samsthana (square structure),] (5) Ayat Samsthana Guna Pramana (standard of validation by rectangular structure-attribute) This concludes the description of Samsthana Guna Pramana (standard of validation by structure-attributes) (See Illustrated Anuyogadvar Sutra, Part I, aphorism 225) This also concludes the description of Ajiva Guna Pramana (standard of validation of the non-living by attributes) Elaboration--The state or mode of a thing is called bhaava and the standard that is used for identification or validation of this state or mode of a thing is called Pramana First of the three kinds of Pramana (standard of validation) mentioned here is Guna Pramana (standard of validation by attributes) A thing is identified or assessed with the help of its attributes That is why attributes are considered as standards of validation The attributes primarily discussed here as standards of validation are the attributes of non-living tangible substances having some form These all are varied forms of material things Matter has a colour, smell, bhAvapramANa-prakaraNa (273) The Discussion on Bhaava Pramana
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________________ A taste, touch and structural form. As material things are recognized with So the help of these attributes, they are accepted as standards of validation. jIvaguNapramANa kA svarUpa OM 435. se kiM taM jIvaguNappamANe ? ___ jIvaguNappamANe tivihe pnnnntte| taM jahA-NANaguNappamANe, daMsaNaguNappamANe, carittaguNappamANe y| 435. (pra.) jIvaguNapramANa kyA hai ? (u.) jisase jIva kI pahacAna ho vaha jIvaguNapramANa tIna prakAra kA hai| (1) jJAnaguNapramANa, (2) darzanaguNapramANa, aura (3) caaritrgunnprmaann| JIVA GUNA PRAMANA 435. (Q.) What is this Jiva Guna Pramana ? (Ans.) Jiva Guna Pramana (standard of validation of the living or soul by attributes) is of three kinds-(1) Jnana Guna Pramana (standard of validation by knowledge-attributes), (2) Darshan Guna Pramana (standard of validation by perception-attributes), and (3) Charitra Guna Pramana (standard of validation by conduct-attributes). jJAnaguNapramANa kA svarUpa 436. se kiM taM nANaguNappamANe ? nANaguNappamANe cauvihe pnnnntte| taM.-paccakkhe, aNumANe, ovamme, aagme| 436. (pra.) jJAnaguNapramANa kyA hai ? (u.) jJAnaguNapramANa cAra prakAra kA hai-(1) pratyakSa, (2) anumAna, (3) upamAna, aura (4) aagm| vivecana-vastu yA viSaya kA jJAna ina cAra sAdhanoM se hotA hai, isalie inhe pramANa mAnA jAtA hai| JNANA GUNA PRAMANA 436. (Q.) What is this Jnana Guna Pramana ? (Ans.) Jnana Guna Pramana (standard of validation by knowledge-attributes) is of four kinds--(1) Pratyaksh (direct experience or perceptual cognition), (2) Anumaan (inferential sacitra anuyogadvAra sUtra-2 (274) Illustrated Anuyogadvar Sutra-2
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________________ * knowledge), (3) Upamaan (analogical knowledge), and (4) Agame (scriptural knowledge). Elaboration--As these four are the means of knowing a thing or a subject they have been accepted as standards of validation pratyakSapramANa 437. se kiM taM paccakkhe ? paccakkhe duvihe pnnnntte| taM jahA-iMdiyapaccakkhe ya NoiMdiyapaccakkhe y| 437. (pra.) pratyakSapramANa kyA hai ? (u.) pratyakSapramANa ke do bheda haiM-(1) indriyapratyakSa, aura (2) noindriyprtykss| PRATYAKSH PRAMANA ___437. (Q.) What is this Pratyaksh Pramana (standard of validation by perceptual cognition) ? (Ans.) Pratyaksh Pramana (standard of validation by perceptual cognition) is of two kinds-(1) Indriya Pratyaksh (perceptual cognition through sense organs; phenomenal), and (2) Noindriya Pratyaksh (perceptual cognition independent of sense organs; noumenal). 438. se kiM taM iMdiyapaccakkhe ? iMdiyapaccakkhe paMcavihe pnnnntte| taM jahA-soiMdiyapaccakkhe, cakkhuridiyapaccakkhe, ghANiMdiyapaccakkhe, jibhiMdiyapaccakkhe, phaasiNdiypcckkhe| se taM iNdiypcckkhe| 438. (pra.) indriyapratyakSa kise kahate haiM ? (u.) indriyapratyakSa pA~ca prakAra kA hai| yathA-(1) zrotrendriyapratyakSa, (2) cakSurindriyapratyakSa, (3) ghrANendriyapratyakSa, (4) jihvendriyapratyakSa, tathA (5) sprshnendriyprtykss| yaha indriyapratyakSa hai| 438. (Q.) What is this Indriya Pratyaksh (perceptual cognition through sense organs) ? (Ans.) Indriya Pratyaksh (perceptual cognition through sense organs) is of five kinds--(1) Shrotrendriya Pratyaksh (perceptual cognition through the sense organ of hearing), (2) Chakshurindriya Pratyaksh (perceptual cognition through the OM bhAvapramANa-prakaraNa (275) The Discussion on Bhaava Pramana 17er
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________________ Ma d sense organ of seeing), (3) Ghranendriya Pratyaksh (perceptual cognition through the sense organ of smell), (4) Jihvendriya Pratyaksh (perceptual cognition through the sense organ of taste), and (5) Sparshanendriya Pratyaksh (perceptual cognition through the sense organ of touch). This concludes the description of Indriya Pratyaksh (perceptual cognition through sense organs). 439. se kiM taM nnoiNdiypcckkhe| NoiMdiyapaccakkhe tivihe p.| taM.-ohiNANapaccakkhe, maNapajjavaNANapaccakkhe, kevlnnaannpcckkhe| se taM nnoiNdiypccrkhe| se taM pcckkhe| 439. (pra.) noindriyapratyakSa kyA hai ? (u.) noindriyapratyakSa tIna prakAra kA hai-(1) avadhijJAnapratyakSa, (2) manaHparyavajJAnapratyakSa, tathA (3) kevljnyaanprtykss| yahI pratyakSa kA svarUpa hai| _ vivecana-dArzanika sAhitya me jJAna aura pramANa kI carcA bahuta vistAra ke sAtha huI hai| jaina dArzaniko ne bhI isa viSaya me apane grantho me bahuta vistRta carcAeM kI haiN| bhagavatI, sthAnAga, nandI aura * anuyogadvArasUtra me bhI isa viSaya kI carcA hai| isa carcA ko vistArapUrvaka samajhane ke lie anuyogadvAra jJAna muni jI kRta hindI TIkA, bhAga 2, pRSTha 775 se 800 taka kA anuzIlana karanA caahie| yahA~ * para sakSepa me hI isakI vyAkhyA kI gaI hai pratyakSa me prati + akSa do zabda hai| 'akSa' kA artha hai--jiiv/aatmaa| jIva kA guNa hai jnyaan| jJAna se vaha samasta padArtho ko jAnatA hai| jo jJAna sAkSAt AtmA se utpanna ho, jisameM indriyAdi kisI mAdhyama kI apekSA na ho, vaha pratyakSa kahalAtA hai| pratyakSa ke do bheda hai-(1) indriyapratyakSa, aura (2) noindriyprtykss| jisa pratyakSa jJAna kI utpatti 8 meM indriyA~ sahayogI ho vaha indriyapratyakSa hai aura jisa jJAna kI utpatti indriya Adi kI sahAyatA ke binA hI hotI hai, use noindriyapratyakSa kahate hai| indriyo se hone vAle jJAna ko laukika vyavahAra kI apekSA se pratyakSa kahA gayA hai, nizcayanaya kI apekSA to indriyajanya jJAna parokSa hI hai| navya nyAyadarzana me ise laukikapratyakSa aura alaukikapratyakSa * kahA hai| indriyapratyakSa ke pA~ca bheda zrotra Adi pA~co indriyo dvArA grahaNa kiye jAne vAle apane-apane * viSayo kI apekSA se hai| ___ noindriyapratyakSa ke jo tIna bheda hai inakI utpatti kevala AtmAdhIna hai| iname indriyo kA upayoga * sarvathA nahIM hotA hai kintu AtmA apanI jJAna zakti dvArA hI viSaya ko jAnatA hai| ded disease addestalesediesentencessional OM sacitra anuyogadvAra sUtra-2 (276) Illustrated Anuyogadvar Sutra-2
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________________ 439. (Q.) What is this Noindriya Pratyaksh (perceptual cognition independent of sense organs) ? (Ans.) Noindriya Pratyaksh (perceptual cognition independent of sense organs) is of three kinds--(1) Avadhi-jnana Pratyaksh (perceptual cognition through extrasensory perception of the physical dimension), (2) Manahparyav-jnana Pratyaksh (perceptual cognition through extrasensory perception and knowledge of thought process and thought-forms of other beings), and (3) Keval-jnana Pratyaksh (perceptual cognition through omniscience). This concludes the description of Noindriya Pratyaksh (perceptual cognition independent of sense organs). This also concludes the description of Pratyaksh Pramana (standard of validation by perceptual cognition) Elaboration-In philosophical literature, knowledge and validation has been discussed in great detail. Jain philosophers have also included ample details on this subject in their scriptures. Bhagavati, Sthananga, Nandi and Anuyogadvar Sutras include these discussions. For more elaboration on this topic, mentioned in brief here, refer to Tlka of Anuyogadvar Sutra by Shri Jnana Muni, p 775-800 The word pratyaksh comprises of two components prati and aksh Aksh means living-being or soul or jiva Knowledge is the attribute of soul It is through knowledge that a being knows all substances. The knowledge that is acquired, without any outside contribution including that of sense organs, directly by the soul is called direct experience or perceptual cognition Direct experience is of two kinds--(1) Indriya Pratyaksh (perceptual cognition through sense organs, phenomenal), and (2) Noindriya Pratyaksh (perceptual cognition independent of sense organs, noumenal) The perceptual cognition where sense organs are instrumental is Indriya Pratyaksh and that which is independent of sense organs is called Noindriya Pratyaksh In conventional terms or from the phenomenal viewpoint the knowledge acquired through sense organs is called direct perception. But from noumenal viewpoint the knowledge acquired through sense organs is called indirect perception. In the Navya Nyaya philosophy bhAvapramANa-prakaraNa (277) The Discussion on Bhaava Pramana
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________________ " these are called Laukik Pratyaksh (conventional perception) and Alaukik Pratyaksh (transcendental perception). The five categories of perceptual cognition through sense organs are based on the subjects of five sense organs. The three categories of perceptual cognition independent of sense organs are direct subjects of soul. They originate in soul without any assistance from sense organs. The soul acquires knowledge only through its intrinsic cognitive powers. anumAnapramANa 440. se kiM taM aNumANe? aNumANe tivihe pnnnntte| taM.-1. pubavaM, 2. sesavaM, 3. ditttthsaahmmvN| 440. (pra.) anumAna kyA hai? (u.) anumAna tIna prakAra kA hai-(1) pUrvavat, (2) zeSavat, aura (3) dRssttsaadhrmyvt| vivecana-'anu' kA artha hai pazcAt aura 'mAna' kA artha hai jnyaan| arthAt sAdhana ko dekhane se tathA sambandha ke smaraNa ke sAtha hone vAlA jJAna anamAna hai| arthAta sAdhana se sAdhya kA jJAna anamAna hai| jaisA kahA hai-"sAdhanAt saadhyjnyaanmnumaanm|"-(prmaann mImAMsA 1/2/7) / sAdhana ko liga yA cinha bhI kahA jAtA hai, cinha yA lakSaNa se cinhamAna kA jJAna karanA anumAna hai| isa prakAra parokSa artha kI sattA jAnane vAle jJAna ko anumAna kahate hai| ANUMAAN PRAMANA ___440. (Q.) What is this Anumaan (inferential knowledge)? (Ans.) Anumaan (inferential knowledge) is of three kinds(1) Purvavat (inference by previously known characteristics), (2) Sheshavat (inference by available evidence), and (3) Drisht Sadharmyavat (inference by known generic or common _characteristics). ___Elaboration-Anu' means after and maan' means knowledge. The knowledge inferred after seeing the means (evidence, attributes etc) and associating it with memory (recalling the relationship or connection) is called anumaan or inferential knowledge. In other words it is the knowledge of goal inferred through its means (Pramana Mimamsa 1/2/7) Means is also called linga or chinha (characteristics or marks). Therefore to infer with the help of marks or clues is anumaan Pakestake.ke.ske.ske.ske.ske.ke.ske.ske.ske.ske.ske.ske.ske.ske.ke.ske.ke.ke.ske.ske.ke.ke.ke.ke.aktakeoalkesakesakelian sacitra anuyogadvAra sUtra-2 (278) Illustrated Anuyogadvar Sutra-2
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________________ or inferential knowledge In conclusion, to percieve the invisible or nonevident reality is anumaan. pUrvavat anumAna 441. se kiM taM puvvavaM ? puvvavaM - mAtA puttaM jahA naTTha juvANaM puNarAgataM / kAI paccabhijANejjA puvyaliMgeNa keNa // 1 // taM jahA- khateNa vA vaNeNa vA maseNa vA laMchaNeNa vA tilaeNa vA / se taM puvvavaM / 441. (pra.) pUrvavat anumAna kise kahate haiM ? (u.) (pUrva meM dekhe gaye lakSaNa se jo nizcaya kiyA jAye use pUrvavat kahate haiM) jaisemAtA bAlyakAla se guma hue aura yuvA hokara vApasa Aye hue apane putra ko dekhakara kisI pUrva nizcita cinha se pahacAnatI hai ki yaha merA hI putra hai // 1 // jaise - deha meM lage kSata-coTa, vraNa- kuttA Adi ke kATane se hue ghAva, lAMchana- DAma Adi se bane cinha vizeSa, zarIra para bane maSa, tila Adi se jo anumAna kiyA jAtA hai, vaha pUrvavat anumAna hai| PURVAVAT ANUMAAN 441. (Q.) What is this Purvavat Anumaan (inference by previously known characteristics)? (Ans.) (An example of) Purvavat Anumaan (inference by previously known characteristics) is-A mother recognizes her long lost and now youthful son on his return by means of some earlier known characteristic mark. (1) Some examples of marks being-a scar of an injury or a wound, mole, tattoo, freckles etc. This concludes the description of Purvavat Anumaan (inference by previously known characteristics). zeSavat anumAna 442. se kiM taM sesavaM ? sesavaM paMcavihaM paNNattaM / taM jahA- kajjeNaM, kAraNeNaM, guNeNaM, avayaveNaM, AsaeNaM / 442. ( pra .) zeSavat anumAna kyA hai ? bhAvapramANa- prakaraNa ( 279 ) The Discussion on Bhaava Pramana For Private Personal Use Only
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________________ (u.) zeSavat anumAna pA~ca prakAra kA hai / yathA - (1) kArya se (kAraNa kA anumAna), (2) kAraNa dvArA (kArya kA anumAna), (3) guNa se (guNI kA), (4) avayava se (avayavI kA), aura (5) Azraya se (AzrayI kA) / ina pA~co dvArA anumAna karanA zeSavat anumAna hai| SHESHVAT ANUMAAN 442. (Q.) What is this Sheshavat Anumaan (inference by available evidence) ? (Ans.) Sheshavat Anumaan (inference by available evidence) is of five kinds-- (1) Karyena (by effect ), ( 2 ) Karanena (by cause), (3) Gunena (by attribute ), (4) Avayavena (by a part or component), and (5) Ashrayena (by support). 443. se kiM taM kajjeNaM ? kajjeNaM - saMkhaM saddeNaM, bheriM tAlieNaM, vasabhaM DhaMkieNaM, moraM kekAieNaM, hayaM siNaM, gayaM gulagulAieNaM, rahaM ghaNaghaNAieNaM / se taM kajjeNaM / 443. (pra.) kArya se utpanna hone vAlA zeSavat anumAna kyA hai ? ( u . ) jaise- zaMkha ke zabda ko sunakara zaMkha kA anumAna karanA, bherI kI dhvani sunakara bherIkA, baila ke raeNbhAne se baila kA, kekArava sunakara mora kA, hinahinAnA sunakara ghoDe kA, gulagulAhaTa sunakara hAthI kA aura ghanaghanAhaTa sunakara ratha kA anumAna karanA / yaha kArya se utpanna zeSavat anumAna hai| 443. (Q.) What is this Karyena Sheshavat Anumaan (inference by available evidence of effect)? (Ans.) The (examples of) Karyena Sheshavat Anumaan (inference by available evidence of effect) are as follows-A conchshell is inferred by its sound, a drum by its beat, a bull by its roar, a pea-cock by its cry, a horse by its neighing, an elephant by its trumpeting and a chariot by its rattle. This concludes the description of Karyena Sheshavat Anumaan (inference by available evidence of effect) 444. se kiM taM kAraNeNaM ? kAraNeNaM-taMtavo paDassa kAraNaM Na paDo taMtukAraNaM, vIraNA kaDassa kAraNaM Na kaDo vIraNAkAraNaM, mippiMDo ghaDassa kAraNaM Na ghaDo mippiMDakAraNaM / se taM kAraNeNaM / sacitra anyogadvAra sUtra - 2 (280) Illustrated Anuyogadvar Sutra-2
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________________ RomRo94808080PAROO 444. (pra.) kAraNa se utpanna zeSavat anumAna kyA hai ? (u.) kAraNa rUpa cinha se utpanna zeSavat anumAna isa prakAra hai-taMtu (dhAgA) paTa (vastra) ke kAraNa haiM, kintu paTa tatu kA kAraNa nahIM hai; vIraNA (tRNa) kaTa (caTAI) ke kAraNa haiM, kintu kaTa vIraNA kA kAraNa nahIM hai; miTTI kA piMDa ghaDe kA kAraNa hai, kintu ghaDA miTTI kA kAraNa nahIM hai| yaha kAraNa se zeSavat anumAna hai| ____444. (Q.) What is this Karanena Sheshavat Anumaan (inference by available evidence of cause) ? ___(Ans.) The (examples of) Karanena Sheshavat Anumaan (inference by available evidence of cause) are as follows-Threads are the cause of cloth, cloth is not the cause of threads; reeds are the cause of a mat, mat is not the cause of reeds; a lump of clay is the cause of a pitcher, a pitcher is not the cause of a lump of clay. This concludes the description of Karanena Sheshavat Anumaan (inference by available evidence of cause). 445. se kiM taM guNeNaM ? guNeNaM-suvaNNaM nikaseNaM, puSpaM gaMdheNaM, lavaNaM raseNaM, madiraM AsAyieNaM, vatthaM phaasennN| se taM gunnennN| 445. (pra.) guNa se zeSavat anumAna kyA hai ? (u.) nikaSa-kasauTI se svarNa kA, gadha se puSpa kA, rasa se namaka kA, AsvAda (cakhane) se madirA kA, sparza se vastra kA anumAna karanA guNa se hone vAlA zeSavat anumAna hai| ____445. (Q.) What is this Gunena Sheshavat Anumaan (inference by available evidence of attribute) ? (Q.) The (examples of) Gunena Sheshavat Anumaan (inference by available evidence of attribute) are as follows-Gold is inferred ___by the streak on touchstone, a flower by its smell, salt by its taste, liquor by its relish and cloth by its touch, This concludes the description of Gunena Sheshavat Anumaan (inference by available evidence of attribute). KKA bhAvapramANa-prakaraNa ( 281 ) The Discussion on Bhaava Pramana
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________________ 446. se kiM taM avayaveNaM ? avayaveNaM-mahisaM siMgeNaM, kukkuDaM sihAe, hatthiM visANeNaM, varAhaM dADhAe, moraM piccheNaM, AsaM khureNaM, vagdhaM naheNaM, camariM vAlaguMcheNaM dupayaM maNUsayAi, cauppayaM gavamAdi, bahupayaM gomhiyAdi, sIha kesareNaM, vasahaM kakuheNaM, mahilaM vlybaahaae| pariyarabaMdheNa bhaDaM, jANijjA mahiliyaM nnivsnnennN| sittheNa doNapAgaM, kaI ca ekkAe gaahaae||2|| se taM avyvennN| 446. (pra.) avayava se hone vAlA zeSavat anumAna kyA hai ? (u.) sIMga se mahiSa kA, zikhA se kukkuTa (murgA) kA, dA~ta se hAthI kA, dAr3hA se varAha (sUara) kA, piccha (paMkha) se mayUra kA, khura se ghoDe kA, nakhoM se vyAghra kA, bAloM ke gucche se camarI gAya kA, do pA~va se manuSya kA, cAra paoNva se gAya Adi kA, aneka pA~voM se gomikA (kAnakhajUrA) Adi kA, ayAla se siMha kA, kakuda (thUha) se vRSabha kA, cUDI sahita bAhu se mahilA kA anumAna krnaa| tathA baddhaparikaratA-(-kavaca Adi hathiyAroM se sannaddha hone para) yoddhA kA, veza se mahilA kA, eka (cAvala kA) dAnA pakane se droNa-pAka (pUrI hAMDI) kA aura eka gAthA se kRti kA jJAna honA // 2 // yaha avayava se zeSavat anumAna hai| 446. (Q.) What is this Avayavena Sheshavat Anumaan (inference by available evidence of a part or component) ? (Ans.) The (examples of) Avayavena Sheshavat Anumaan (inference by available evidence of a part or component) are as follows-A buffalo is inferred by its horn, a cock by its crest, an elephant by its tusk, a boar by its molar, a pea-cock by its feathers, a horse by its hoof, a tiger by its claws, a yak (chamari) by its bunch of hair, a monkey by its tail, human being by being a biped, cow (etc.) by being a quadruped, a myriapod by being multi-ped, a lion by its mane, a bull by its hump and a woman by her wrist adorned with bangles. Also, to identify a soldier by means of his armour or waist-band (etc.), a lady by her dress, to ascertain the extant of cooking of the sacitra anuyogadvAra sUtra-2 (282) Illustrated Anuyogadvar Sutra-2
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________________ contents of a pot by checking one grain and to recognize a poem by a single verse. (2) This concludes the description of Avayavena Sheshavat Anumaan (inference by available evidence of a part or component). 447. se kiM taM AsaeNaM ? AsaeNaM-aggiM dhUmeNaM, salilaM balAgAhiM, vuTTi abbhavikAreNaM, kulaputtaM siilsmaayaarennN| iGgitAkAritai yaiH kriyAbhirbhASitena c| netra-vaktravikAraizca gRhyate'ntargataM mnH||3|| se taM aasennN| se taM sesvN| 447. (pra.) Azraya se zeSavat anumAna kyA hai ? (u.) dhUma se agni kA, baguloM kI paMkti se pAnI kA, abhravikAra (AkAza meM chAye bAdaloM) se vRSTi kA aura zIla sadAcaraNa se kulaputra (kulInatA) kaa| tathA zarIra kI ceSTAoM se, bhASaNa karane se aura netra tathA mukha ke vikAra se antargata manaAntarika manobhAvoM kA jJAna honA // 3 // yaha Azraya se hone vAlA zeSavat anumAna hai| ___447. (Q.) What is this Ashrayena Sheshavat Anumaan (inference by available evidence of support or dependence) ? ___(Ans.) The (examples of) Ashrayena Sheshavat Anumaan (inference by available evidence of support or dependence) are as follows-Fire is inferred by smoke, water by a row of cranes, rain by cloud formation, scion of a good family by his good conduct. ___Also, the inside of the mind (inner feelings) is inferred by visible gestures, postures, actions, speech and changes in expression of eyes and countenance of face. (3) This concludes the description of Ashrayena Sheshavat Anumaan (inference by available evidence of support or dependence). This also concludes the description of Sheshavat Anumaan (inference by available evidence). bhAvapramANa-prakaraNa (283) The Discussion on Bhaava Pramana
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________________ dRSTasAdharmyavat anumAna 448. se kiM taM diTThasAhammavaM ? diTThasAhammavaM duvihaM pnnnnttN| taM jahA-sAmannadiTuM ca visesadiTuM c| 448. (pra.) dRSTasAdharmyavat anumAna kyA hai ? (u.) dRSTasAdharmyavat anumAna do prakAra kA hai| yathA-(1) sAmAnyadRSTa, tathA (2) vishessdRsstt| DRISHT SADHARMYAVAT ANUMAAN 448. (Q.) What is this Drisht Sadharmyavat Anumaan (inference by known generic or common characteristics)? (Ans.) Drisht Sadharmyavat Anumaan (inference by known generic or common characteristics) is of two kinds-(1) Samanya Drisht (known in general), and (2) Vishesh Drisht (known in particular). __449. se kiM taM sAmaNNadiTaM ? sAmaNNadiTaM-jahA ego puriso tahA bahave purisA, jahA bahave purisA tahA ego puriso, jahA ego karisAvaNo tahA bahave karisAvaNA, jahA bahave karisAvaNA tahA ego krisaavnno| se taM saamnnnndittN| 449. (pra.) sAmAnyadRSTa anumAna kyA hai ? (u.) sAmAnyadRSTa anumAna isa prakAra hai-jaisA eka puruSa hotA hai vaise hI aneka puruSa / hote haiN| jaisA eka kArSApaNa (sikkA-vizeSa) hotA hai vaise hI aneka kArSApaNa hote haiN| yaha sAmAnyadRSTa sAdharmyavat anumAna hai| 449. (Q.) What is this Samanya Drisht Anumaan (inference by common characteristics known in general) ? (Ans.) The (examples of) Samanya Drisht Anumaan (inference by common characteristics known in general) are as follows-As is one man, so are many men; as are many men, so is one man. As is one silver coin, so are many silver coins; as are many silver coins, so is one silver coin. This concludes the description of Samanya Drisht Anumaan (inference by common characteristics known in general). OM sacitra anuyogadvAra sUtra-2 (284) Illustrated Anuyogadvar Sutra-2
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________________ * 450. se kiM taM visesadiLaM ? visesadiThaM-se jahA NAmae kei purise kaMci purisaM bahUNaM purisANaM majhe puvadiLeM paccabhijANejjA-ayaM se purise, bahUNaM vA karisAvaNANaM majhe pubadidaM karisAvaNaM paccabhijANijjA-ayaM se krisaavnne| ___ tassa samAsato tivihaM gahaNaM bhvti| taM jahA-tItakAlagahaNaM, paDuppaNNakAlagahaNaM, annaagtkaalghnnN| ___ 450. (pra.) vizeSadRSTa anumAna kyA hai ? (u.) vizeSadRSTa anumAna isa prakAra hai-jaise koI eka puruSa aneka puruSo ke bIca me upasthita kisI pUrvadRSTa (pahale dekhe hue) puruSa ko pahacAna letA hai ki yaha vaha puruSa hai| isI prakAra aneka kArSApaNoM (sikko) ke bIca meM kisI pUrva meM dekhe hue kArSApaNa ko pahacAna letA hai ki yaha vahI kArSApaNa hai| kAla kI dRSTi se usakA viSaya saMkSepa meM tIna prakAra kA hai-(1) atItakAlagrahaNa, (2) pratyutpanna (vartamAna) kAlagrahaNa, aura (3) anAgata (bhaviSya) kaalgrhnn| vivecana-dRSTasAdharmyavat anumAna ke sAmAnyadRSTa aura vizeSadRSTa me antara yaha hai ki kisI eka vastu ko dekhakara usake samAna sabhI vastuo kA jJAna karanA yA bahuta vastuo ko dekhakara kisI eka kA jJAna karanA sAmAnyadRSTa hai| vizeSadRSTa me aneka vastuoM meM se kisI eka ko pRthak karake usakI vizeSatA kA jJAna kiyA jAtA hai| 450. (Q.) What is this Vishesh Drisht Anumaan (inference by common characteristics known in particular) ? (Ans.) The (examples of) Vishesh Drisht Anumaan (inference by common characteristics known in particular) are as followsA person recognizes a previously seen man in the midst of many men as 'He is that particular man'; he also recognizes a previously seen silver coin in the midst of many silver coins as 'It is that particular silver coin'. ____In context of time this has three perspectives-(1) Ateet kaal grahan (past perspective), (2) Pratyutpanna kaal grahan (present perspective), and (3) Anagat kaal grahan (future perspective). Elaboration--The difference between the general and particular category of inference by common characteristics is that the general bhAvapramANa-prakaraNa (285) The Discussion on Bhaava Pramana
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________________ category is to see a thing and know about many things of the same class or vice versa, but the particular category is to know about the specific characteristics of a particular thing from among many things of the same class. 451. se kiM taM tItakAlagahaNaM ? ___ tItakAlagahaNaM-uttiNANi vaNANi, niSphaNNasassaM vA mediNiM, puNNANi ya kuMDa-sara-Nadi-dIhiyA-talAgAiM pAsittA teNaM sAhijjai jahA-suvuTThI aasi| se taM tiitkaalghnnN| 451. (pra.) atItakAlagrahaNa anumAna kyA hai ? (u.) vanoM meM ugI huI ghAsa, dhAnyoM se paripUrNa pRthvI, kuMDa, sarovara, nadI aura bar3e-bar3e tAlAboM ko jala se bhare hue dekhakara yaha anumAna karanA ki yahA~ acchI varSA huI hai| yaha atItakAlagrahaNa sAdharmyavat anumAna hai| 451. (Q.) What is this Ateet kaal grahan anumaan (inference from past perspective) ? (Ans.) The (examples of) Ateet kaal grahan anumaan (inference from past perspective) are as follows-To infer that there had been good rains (in an area) by witnessing forests with fresh grown grass or land with abundant crops and wells, tanks, rivers, canals and ponds full of water. This concludes the description of Ateet kaal grahan anumaan (inference from past perspective). 452. se kiM taM paDuppaNNakAlagahaNaM ? paDuppaNNakAlagahaNaM-sAhuM goyaraggagayaM vicchaDDiyapaurabhatta-pANaM pAsittA teNaM sAhijjai jahA-subhikkhe vtttti| se taM pdduppnnnnkaalghnnN| ___ 452. (pra.) pratyutpanna (vartamAna) kAlagrahaNa anumAna kyA hai ? (u.) gocarI ke lie gaye hue sAdhu ko gRhasthoM dvArA diyA huA pracura AhAra* pAnI prApta karate dekhakara anumAna karanA ki yahA~ subhikSa hai| yaha vartamAna kAlagrahaNa 0 anumAna hai| * 452. (Q.) What is this Pratyutpanna kaal grahan anumaan. * (inference from present perspective)? * sacitra anuyogadvAra sUtra-2 (286) Meteo Illustrated Anuyogadvar Sutra-2
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________________ * (Ans.) The (examples of) Pratyutpanna kaal grahan anumaan (inference from present perspective) are as follows-To infer that a period of bumper harvest prevails, by witnessing an almsseeking ascetic being offered liberal quantity of food and water by householders. This concludes the description of Pratyutpanna kaal grahan anumaan (inference from present perspective). 453. se kiM taM aNAgayakAlagahaNaM ? aNAgayakAlagahaNaM-abbhassa nimmalattaM kasiNA ya girI savijjayA mehaa| thaNiyaM vAubhAmo saMjhA rattA ya NiddhA y||4|| vAruNaM vA mAhiMdaM vA aNNayaraM vA pasatthaM uppAyaM pAsittA teNaM sAhijjai jahAsubuTTI bhvissi| se taM annaagykaalghnnN| 453. (pra.) anAgatakAlagrahaNa kyA hai ? (u.) AkAza kI nirmalatA, parvato kA kAlA dikhAI denA, bijalI sahita meghoM kI garjanA, anukUla pavana aura saMdhyA kI gADha laalimaa||1|| vAruNa-ArdrA Adi nakSatroM meM evaM 'mAhendra-rohiNI Adi nakSatroM meM hone vAle athavA kisI anya prazasta utpAta-ulkApAta yA digdAhAdi ko dekhakara anumAna karanA ki acchI vRSTi hogii| yaha anAgatakAlagrahaNa anumAna hai| ____453. (Q.) What is this Anagat kaal grahan anumaan (inference from future perspective) ? (Ans.) The (examples of) Anagat kaal grahan anumaan (inference from future perspective) are as follows--To infer that good rains are expected, by witnessing clear sky, darkening mountains, clouds with lightening and thunder, favourable wind, and deep crimson horizon at dusk. (1) 1. varuNa ke nakSatra-(1) pUrvASADhA, (2) uttarAbhAdrapada, (3) AzleSA, (4) ArdrA, (5) mUla, (6) revatI, aura (7) shtbhissg| 2. mAhendra ke nakSatra-(1) anurAdhA, (2) abhijita, (3) jyeSThA, (4) uttarASADhA, (5) dhaniSThA, (6) rohiNI, aura (7) shrvnn| bhAvapramANa-prakaraNa (287) The Discussion on Bhaava Pramana
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________________ And also by witnessing favourable omens like Varuna group of constellations (Purvashadha, Uttarabhadrapad, Ashlesha, Ardra, Mool, Revati and Shatabhishag); Mahendra group of constellations (Anuradha, Abhijit, Jeshtha, Uttarashadha, Dhanushtha, Rohini and Shravan), or appearance of any other celestial disturbance like comet or conflagration on horizon. This concludes the description of Anagat kaal grahan anumaan (inference from future perspective). pratikUlavizeSadRSTasAdharmyavat anumAna __454. eesiM ceva vivaccAse tivihaM gahaNaM bhvti| taM jahA-tItakAlagahaNaM puDuppaNNakAlagahaNaM annaagykaalghnnN| ___ 454. ina ukta udAharaNoM kI viparItatA meM bhI tIna prakAra se anumAna kA grahaNa hotA hai, jaise-(1) atItakAlagrahaNa, (2) pratyutpannakAlagrahaNa, aura (3) anaagtkaalgrhnn| CONTRA-INDICATORY INFERENCE 454. There are three contra-indicatory inferences also of these perspectives--(1) Ateet kaal grahan (past perspective), (2) Pratyutpanna kaal grahan (present perspective), and (3) Anagat kaal grahan (future perspective). ___455. se kiM taM tItakAlagahaNaM ? nittiNAI vaNAI aniSphaNNasassaM ca meiNiM sukkANi ya kuMDa-sara-gadi-dahatalAgAiM pAsittA teNaM sAhijjati jahA-kuvuTThI aasii| se taM tItakAlaga gaaN| __ 455. (pra.) atItakAlagrahaNa kyA hai ? (u.) tRNa ghAsarahita vana, aniSpanna (sUkhe) dhAnya vAlI bhUmi aura sUkhe kuMDa, sarovara, nadI, draha aura tAlAbo ko dekhakara anumAna karanA ki yahA~ kuvRSTi-varSA nahIM huI hai| ___455. (Q.) What is this Ateet kaal grahan anumaan (inference from past perspective) ? (Ans.) The (examples of) Ateet kaal grahan anumaan (inference from past perspective) are as follows-To infer that there had been bad monsoon or no rains (in an area) by witnessing forests without grass or land devoid of crops and dried up wells, tanks, rivers, canals and ponds. askewis siksakse.ke.ske.sakte is alke.six sikse ke sakes keseksisake.ske.ketaketaketakesakeseaksiesdesksirnar * - sacitra anuyogadvAra sUtra-2 ( 288 ) Illustrated Anuyogadvar Sutra
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________________ cines zeSavat anumAna VASNRS pUrvavat anumA / TWIA AzrayI se Azraya kA anumAna amann aramremias avayava DAMAR PO se avayavI kA anumAna anAgata kAla grahaNa takAlaya kAlI ghaTA camakatI vijanI 41.
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________________ citra paricaya 14 anumAna pramANa (1) pUrvavat anumAna - bUDhI mA~ bacapana meM bichuDe putra ko AyA dekhakara usake sira para tila kA cinha dekhakara anumAna se pahacAna letI hai| (2) zeSavat anumAna (kAraNa se kArya kA anumAna) - jaise - sUta, dhAge Adi dekhakara kapaDA bunane vAle kA anumAna karanA / Illustration No. 14 (3) avayava se avayavI kA anumAna - jaise - murge kI zikhA (coTI) tathA mora kA paMkha Adi dekhakara murge aura mora hone kA anumAna karanA / (4) Azraya se AzrayI kA anumAna - jaise- AkAza meM uDate bagulo ko dekhakara pAsa hI sarovara (Azraya) hone kA anumAna karanA / (5) atItakAla grahaNa anumAna-vana me lahalahAtI phasala Adi ko dekhakara anumAna karanA ki acchI varSA huI hai| (6) anAgatakAla grahaNa anumAna - AkAza me camakatI bijalI va kAlI ghaTA dekhakara varSA hone kA anumAna karanA / ANUMAAN PRAMAAN (1) Purvavat Anumaan (Inference by Previously Known Characteristics)-An elderly mother recognizes her long lost son on his return by means of a mole on his forehead. (2) Sheshavat Anumaan ( Inference by Available Evidence ) -- To recognize a weaver by seeing yarn, loom etc. - sUtra 442-452, pRSTha 279-287 (3) Avayavena Sheshavat Anumaan (Inference by Available Evidence of a Part or Component)-A cock is inferred by its crest and a pea-cock by its feathers. (4) Ashrayena Sheshavat Anumaan (Inference by Available Evidence of Support or Dependence)-A water-body is inferred in proximity by a row of cranes in the sky. (5) Ateetkaal Grahan Anumaan ( Inference from Past Perspective)-- To infer that there had been good rains by witnessing land with abundant crop (6) Anagatkaal Grahan Anumaan (Inference from Future Perspective)-To infer that good rains are expected by witnessing dark clouds with lightening and thunder. -Aphorisms 442-452, pp 279-287 For Private Personal Use Only
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________________ Home * This concludes the description of Ateet kaal grahan anumaan (inference from past perspective). 456. se kiM taM paDuppaNNakAlagahaNaM ? puDuppaNNakAlagahaNaM sAhuM goyaraggagayaM bhikkhaM alabhamANaM pAsittA teNaM sAhijjai jahA-dubhikkhaM vtttti| se taM pdduppnnnnkaalghnnN| 456. (pra.) vartamAnakAlagrahaNa kyA hai ? (u.) gocarI ke lie gaye hue sAdhu ko bhikSA nahIM milate dekhakara anumAna kiyA jAnA ki yahA~ dubhikSa hai| yaha vartamAnakAlagrahaNa anumAna hai| ____456. (Q.) What is this Pratyutpanna kaal grahan anumaan (inference from present perspective) ? (Ans.) The (examples of) Pratyutpanna kaal grahan anumaan (inference from present perspective) are as follows-To infer that a period of drought prevails, by witnessing an alms-seeking ascetic being offered no alms by householders. This concludes the description of Pratyutpanna kaal grahan anumaan (inference from present perspective). 457. se kiM taM aNAgayakAlagahaNaM ? aNAgayakAlagahaNaM aggeyaM vA vAyavvaM vA aNNayaraM vA appasatthaM uppAyaM pAsittA teNaM saahijji| jahA-kuvuTThI bhvissi| se taM annaagykaalghnnN| se taM visesdittN| se taM dittttsaahmmvN| se taM annumaanne| 457. (pra.) anAgatakAlagrahaNa kyA hai ? (u.) Agneya maMDala ke nakSatra, vAyavya maMDala ke nakSatra yA anya koI utpAta (dizA aura dhuoM) dekhakara anumAna karanA ki kuvRSTi hogI, acchI varSA nahI hogii| 1 Agneya maMDala ke nakSatra-(1) vizAkhA, (2) bharaNI, (3) puSya, (4) pUrvAphAlgunI, (5) pUrvAbhAdrapadA, (6) maghA, aura (7) kRtikaa| 2. vAyavya maMDala ke nakSatra-(1) citrA, (2) hasta, (3) azvinI, (4) svAti, (5) mArgazIrSa, (6) punarvasu, aura (7) uttraaphaalgunii| bhAvapramANa-prakaraNa (289) The Discussion on Bhaava Pramana
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________________ * ____ yaha anAgatakAlagrahaNa hai| yahI vizeSadRSTa hai| yahI dRSTasAdharmyavat hai| isa prakAra anumAnapramANa kA vivecana samApta huaa| 457. (Q.) What is this Anagat kaal grahan anumaan (inference from future perspective)? / ___ (Ans.) The (examples of) Anagat kaal grahan anumaan (inference from future perspective) are as follows-To infer that bad monsoon or no rains are expected, by witnessing inauspicious omens like Agneya group of constellations (Vishakha, Bharani, Pushya, Purvaphalguni, Purvabhadrapada, Magha and Kritika); Vayavya group of constellations (Chitra, Hast, Ashuini, Svati, Margashirsh, Punarvasu and Uttaraphalguni), or appearance of any other celestial disturbance like smoky sky. This concludes the description of Anagat kaal grahan anumaan (inference from future perspective). This also concludes the description of Vishesh Drisht Anumaan (inference by common characteristics known in particular). This concludes the description of Drisht Sadharmyavat Anumaan (inference by known generic or common characteristics). This also concludes the description of Anumaan Pramana (standard of validation by inferential knowledge). upamAnapramANa 458. se kiM taM ovamme ? ovamme duvihe pnnnntte| taM jahA-sAhammovaNIte ya vehammovaNIte y| 458. (pra.) upamAnapramANa kyA hai ? (u.) upamAnapramANa do prakAra kA hai, jaise-(1) sAdhopanIta, aura (2) vaidhopniit| vivecana-upamAna ke sthAna para yahA~ aupamya' zabda kA prayoga huA hai| vRttikAra malayagiri ne isakA artha isa prakAra kiyA hai-"upamIyate sadRzatayA vastu gRhyate anayetyupamayA saivopmym|"-ek vastu kI sadRzatA-samAnatA ko lekara jahA~ vastu kA jJAna kiyA jAtA hai use upamA yA aupamya kahate hai| yahA~ sAdharmya (samAnatA) aura vaidharmya (asamAnatA) dono ko AdhAra mAnakara upamAna ke do bheda batAye hai| UPAMAAN PRAMANA __458. (Q.) What is this Upamaan Pramana (standard of validation by analogical knowledge)? sacitra anuyogadvAra sUtra-2 (290) Illustrated Anuyogadvar Sutra-2
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________________ (Ans.) Upamaan Pramana (standard of validation by analogical knowledge) is of two kinds--(1) Sadharmyopaneet (based on similarity), and (2) Vardharmyopaneet (based on nonsimilarity). ___Elaboration-The term 'aupamya' has been used here instead of 'upamaan'. The commentator (Vrutti) has interpreted it as-to acquire knowledge about a thing based on analogy of another thing is called upama or aupamya Based on similarity and dissimilarity two categories of upamaan have been stated here sAdhopanIta upamAna 459. se kiM taM sAhammobaNIe ? sAhammovaNIe tibihe ssnnnntte| taM.-kiMcisAhamme, pAyasAhamme, savvasAhamme y| 459. (pra.) sAdhopanIta upamAna kyA hai? (u.) (jina padArthoM kI sadRzatA upamA dvArA siddha kI jAye use sAdhopanIta kahate haiM) usake tIna prakAra haiM-(1) kiMcitsAdhopanIta, (2) prAyaHsAdhopanIta, aura (3) srvsaadhopniit| SADHARMYOPANEET UPAMAAN 459. (Q.) What is this Sadharmyopaneet upamaan (analogical knowledge based on similarity) ? ___(Ans.) Sadharmyopaneet upamaan (analogical knowledge based on similarity) is of three kinds--(1) Kinchit sadharmyopaneet (based on minimum similarity), (2) Prayah sadharmyopaneet (based on limited similarity), and (3) Sarva sadharmyopaneet (based on complete similarity). 460. se kiM taM kiMcisAhamme ? kiMcisAhamme-jahA maMdaro tahA sarisavo jahA sarisavo tahA maMdaro, jahA samuddo tahA goppayaM jahA goppayaM tahA samuddo, jahA Aicco tahA khajjoto jahA khajjoto tahA Aiccho, jahA caMdo tahA kuMdo jahA kuMdo tahA cNdo| se taM kiNcisaahmme| 460. (pra.) jisameM AMzika samAnatA ho, vaha kiMcitasAdhopanIta upamAna kyA hai ? bhAvapramANa-prakaraNa ( 291 ) The Discussion on Bhaava Pramana
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________________ 9 (u.) jaisA madara (meru) parvata hai, vaisA hI sarSapa (saraso) hai aura jaisA sarSapa hai vaisA hI meru parvata hai| jaisA samudra hai, usI prakAra goSpada-(jala se bharA gAya ke khura kA nizAna jitanA sthAna) hai aura jaisA goSpada hai, vaisA hI samudra hai tathA jaisA Aditya-sUrya hai, vaisA khadyota-juganU hai| jaisA khadyota hai, vaisA Aditya hai| jaisA candramA hai, vaisA kuMda (sapheda) puSpa hai, aura jaisA kuMda hai, vaisA candramA hai| yaha kicitsAdhopanIta hai| 460. (Q.) What is this Kinchit sadharmyopaneet upamaan (analogical knowledge based on minimum similarity) ? ____ (Ans.) The (examples of) Kunchit sadharmyopaneet upamaan (analogical knowledge based on minimum similarity) are as follows-As is the Mandar mountain so is a mustard seed; as is a mustard seed so is the Mandar mountain (similarity of form). As is an ocean so is a puddle; as is a puddle so is an ocean (similarity of content). As is the sun so is a fire-fly; as is a fire-fly so is the sun (similarity of radiance). As is the moon so is a water-lily; as is a water-lily so is the moon (similarity of colour). This concludes the description of Kinchit sadharmyopaneet upamaan (analogical knowledge based on minimum similarity). 461. se kiM taM pAyasAhamme ? ___pAyasAhamme jahA go tahA gavayo, jahA gavayo tahA go| se taM paaysaahmme| 461. (pra.) jisameM adhika samAnatA ho, vaha prAyaHsAdhopanIta upamAna kyA hai? (u.) jaisI gAya hai vaisA gavaya (rojha-nIlagAya) hotA hai aura jaisA gavaya hai, vaisI gAya hai| yaha prAyaHsAdhopanIta hai| ___461. (Q.) What is this Prayah sadharmyopaneet upamaan (analogical knowledge based on limited similarity)? ___(Ans.) The (examples of) Prayah sadharmyopaneet upamaan (analogical knowledge based on limited similarity) are as followsAs is a cow so is a black-buck (similarity of body constitution, such as hoof, hump, horns, tail etc.). This concludes the description of Prayah sadharmyopaneet *upamaan (analogical knowledge based on limited similarity). OM sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (292)
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________________ 462. se kiM taM savvasAhamme ? savvasAhamme ovammaM Natthi, tahA vi teNeva tassa ovammaM kIrai, jahA - arahaMtehiM arahaMtasarisaM kayaM, evaM cakkavaTTiNA cakkavaTTisarisaM kayaM, baladeveNa baladevasarisaM kayaM, vAsudeveNa vAsudevasarisaM kayaM, sAhuNA sAhusarisaM kayaM / se taM sAhammovaNIe / 462. (pra.) jisameM pUrNa samAnatA ho, vaha sarvasAdharmyApanIta upamAna kyA hai ? (u.) sarvasAdharmya meM upamA nahIM hotI, phira bhI usI upamAna se upameya ko upamita kiyA jAtA hai / jaise arihaMta ne arihaMta jaisA kArya kiyA, cakravartI ne cakravartI jaisA, baladeva ne baladeva jaisA, vAsudeva ne vAsudeva ke samAna, sAdhu ne sAdhu ke samAna kArya kiyA / yahI sarvasAdharmyApanIta hai / yaha sAdharmyApanIta upamAnapramANa hai| vivecana - do bhinna padArtho me Azika guNa-dharmo kI samAnatA dekhakara ke eka ko dUsare kI upamA denA sAdharmyApanIta upamAna hai| kicitsAdharmyApanIta me kucha-kucha samAnatA ko lekara upamA dI jAtI hai| jaise sarSapa aura meru parvata ke bIca saMsthAna Adi kI apekSA bahuta bheda hai, tathApi dono mUrtimAna hai aura rUpa, rasa, gaMdha, sparzavAna hone se paudgalika hai| isI prakAra se sUrya aura khadyota me mAtra prakAzakatA kI apekSA samAnatA hai, kintu bAkI bAto me bahuta antara hai / isIlie aisI upamA kicitsAdharmyApanIta kahalAtI hai| kicitsAdharmyApanIta se prAya. sAdharmyApanIta upamA kA kSetra kucha adhika vyApaka hai| isame upameya aura upamAna padArtha me rahI samAnatA adhika hotI hai aura asamAnatA bahuta kama rahatI hai jisase zrotA upameya vastu ko tatkAla jAna letA hai| prAyaH sAdharmyApanIta ke lie go aura gavaya kA udAharaNa diyA hai| isame go sAsnA (galakambalagale ke nIce laTakatI huI jhAlara ) vAlI hai aura gavaya (nIlagAya) vartulAkAra (gola) kaTha vAlA hai| lekina khura, kakuda, sIga Adi me samAnatA hai / isIlie yaha prAya sAdharmyApanIta kA udAharaNa hai| sarvasAdharmyApanIta me saba prakAro se samAnatA batAne ke lie usI se usako upamita kiyA jAtA hai| yaha satya hai ki do vastuo meM sarva prakAra se samAnatA nahI milatI hai, phira bhI sarva prakAra se samAnatA kA tAtparya yaha hai ki usa jaisA kArya anya koI nahI kara sakatA hai| jaise arihata Adi ke udAharaNa diye hai ki tIrtha sthApanA karanA ityAdi kArya arihata karate hai, unheM anya koI nahI karatA hai| yahA~ usa kArya kI zreSThatA athavA asAdhAraNatA batAI gaI hai| loka-vyavahAra me bhI dekhA jAtA hai ki kisI ke kiye hue adbhuta kArya ke lie kahA jAtA hai - isa kArya ko Apa hI kara sakate hai athavA Apake tulya jo hogA, vahI kara sakatA hai, anya nahI / sarvasAdharmyApanIta ke lie yaha saskRta lokokti prasiddha hai-'"gaganaM gaganAkAraM sAgaraH sAgaropamaH / rAmarAvaNayoryuddhaM rAmarAvaNayoriva / " - AkAza kaisA hai ? AkAza jaisA, samudra samudra jaisA hI hai / rAma-rAvaNa kA yuddha rAma-rAvaNa ke samAna hI thA / bhAvapramANa- prakaraNa ( 293 ) The Discussion on Bhaava Pramana
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________________ 462. (Q.) What is this Sarva sadharmyopaneet upamaan (analogical knowledge based on complete similarity)? (Ans.) There is no analogy in complete similarity, yet an object is compared with itself. For example (it is commonplace to say) the Arhat has acted like an Arhat; the Chakravarti (emperor) has acted like a Chakravarti (emperor); the Baladev has acted like a Baladev; the Vasudev has acted like a Vasudev; the ascetic has acted like an ascetic. This concludes the description of Sarva sadharmyopaneet upamaan (analogical knowledge based on complete similarity). This also concludes the description of Sadharmyopaneet upamaan (analogical knowledge based on similarity). Elaboration--To give an analogy by seeing similarities between attributes and properties of two different things is called Sadharmyopaneet upamaan (analogical knowledge based on similarity). In case of Kinchit sadharmyopaneet upamaan (analogical knowledge based on minimum similarity) the analogy is based on least number of similarities. For example although a mustard seed and a mountain are very much dissimilar in structure (etc.), yet both are tangible and material having attributes of form, taste, smell and touch. In the same way the sun and a fire-fly are similar only in terms of being light emitting and dissimilar otherwise For this reason such analogy is called an analogy based on minimum similarity. In case of Prayah sadharmyopaneet upamaan (analogical knowledge based on limited similarity) the scope of similarity is comparatively wider. For example a cow has a large lobe-like extension under its neck whereas a black-buck has a curved neck. Although of different breed of animals they have similarities in terms of possessing hoofs, hump, horns etc. For this reason such analogy is called an analogy based on limited similarities In case of Sarva sadharmyopaneet upamaan (analogical knowledge based on complete similarity) an object is compared with itself in order to show complete similarity Although it is true that two things cannot be absolutely similar, here complete similarity has been stated in its negative connotation--'none other is like the object in question or can to sacitra anuyogadvAra sUtra-2 (294) Illustrated Anuyogadvar Sutra-2
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________________ act like it. The example of Arhat has been given because none other but the Arhat can accomplish the deeds like establishing religious ford It implies the nature of the act or virtues In common usage also it is used for some unusual accomplishment--"None other but you or someone like you can accomplish this." For such complete similarity there is a proverb in Sanskrit-Sky is like sky alone and ocean is like ocean alone. In the same way the war between Rama and Ravana was like Rama and Ravana only vaidhopanIta upamAna 463. se kiM taM vehammovaNIe ? vehammovaNIe tivihe pnnnntte| taM jahA-kiMcivehamme, pAyavehamme, svvvehmme| 463. (pra.) vaidhopanIta kyA hai? (u.) vaidhopanIta ke tIna prakAra haiM, yathA-(1) kiMcitvaidhopanIta, (2) prAyaHvaidhopanIta. aura (3) srvvaidhopniit| VAIDHARMYOPANEET UPAMAAN 463. (Q.) What is this Vaudharmyopaneet upamaan (analogical knowledge based on dissimilarity) ? ___(Ans.) Vaudharmyopaneet upamaan (analogical knowledge based on dissimilarity) is of three kinds--(1) Kinchit vardharmyopaneet (based on minimum dissimilarity), (2) Prayah vaidharmyopaneet (based on limited dissimilarity), and (3) Sarva vaidharmyopaneet (based on complete dissimilarity). __464. se kiM taM kiMcivehamme ? kiMcivehamme jahA sAmalero na tahA bAhulero, jahA bAhulero na tahA saamlero| se taM kiNcivehmme| ___464. (pra.) kiMcitvaidhopanIta kyA hai ? (u.) (kisI guNa-vizeSa kI vilakSaNatA prakaTa karane ko kiMcitvaidhopanIta kahate haiM) vaha isa prakAra-jaisA zAbaleya (citakabarI gAya kA bachar3A) hotA hai vaisA bAhuleya (eka raMga vAlI yA kAlI gAya kA bachar3A) nahIM aura jaisA bahulA gAya kA bachar3A vaisA zabalA gAya kA nahIM hotA hai| yaha kiMcitvaidhopanIta hai| " bhAvapramANa-prakaraNa (295) The Discussion on Bhaava Pramana
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________________ 464. (Q.) What is this Kinchut vaidharmyopaneet upamaan (analogical knowledge based on minimum dissimilarity)? (Ans.) The (examples of) Kinchit vaidharmyopaneet upamaan (analogical knowledge based on minimum dissimilarity) are as follows-As is the calf of a speckled cow so is not a calf of a black cow; as is a calf of a black cow so is not the calf of a speckled cow. This concludes the description of Kinchit vaidharmyopaneet upamaan (analogical knowledge based on minimum dissimilarity). 465. se kiM taM pAyavehamme ? pAyavehamme jahA vAyaso na tahA pAyaso, jahA pAyaso na tahA vAyaso / se taM pAyavehamme / 465 . ( pra . ) prAyaH vaidharmyApanIta kise kahate haiM ? (u. ) ( adhikAza rUpa meM aneka avayavagata visadRzatA - asamAnatA prakaTa karane ko prAyaH vaidharmyApanIta kahate haiM) / yathA - jaisA vAyasa (kauA) hai vaisA pAyasa (khIra) nahIM hotA aura jaisA pAyasa hotA hai vaisA vAyasa nahIM / yahI prAyaH vaidharmyApanIta hai / 465. (Q.) What is this Prayah vaidharmyopaneet upamaan (analogical knowledge based on limited dissimilarity)? (Ans.) The (examples of) Prayah vaidharmyopaneet upamaan (analogical knowledge based on limited dissimilarity) are as follows-As is vayas (crow) so is not payas (kheer; a sweet dish of rice cooked in milk); as is payas so is not vayas (crow). This concludes the description of Prayah vaidharmyopaneet upamaan (analogical knowledge based on limited dissimilarity). 466. se kiM taM savvavehamme ? savvavehamme natthi, tahA vi teNeva tassa ovammaM kIrai, jahA-NIeNaM NIyasarisaM kathaM, dAseNaM dAsasarisaM kayaM, kAkeNaM kAkasarisaM kayaM, sANeNaM sANasarisaM kayaM, pANaM pANasarisaM kayaM / se taM savvavehamme / se taM vehammovaNIe / se taM ovamme / // bhAvapramANe ti payaM sammattaM // sacitra anuyogadvAra sUtra - 2 (296) Illustrated Anuyogadvar Sutra-2
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________________ 466. (pra.) sarvavaidhopanIta kyA hai ? (u.) (jisameM kisI bhI prakAra kI samAnatA na ho, use sarvavaidhopanIta kahate hai) yadyapi sarvavaidharmya meM upamA nahIM hotI hai, tathApi usI kI upamA usI ko dI jAtI hai, jaise-nIca ne nIca ke samAna, dAsa ne dAsa ke samAna, kaue ne kaue jaisA, zvAna (kuttA) ne zvAna jaisA aura cAMDAla ne cAMDAla ke samAna kAma kiyaa| yahI sarvavaidhaPphnIta hai| vivecana-kicitvaidhopanIta meM asamAnatA kama, samAnatA adhika rahatI hai| prAyaHvaidhopanIta me asamAnatA adhika, samAnatA bahuta hI alpa mAtra hotI hai| vAyasa aura pAyasa nAma me mAtra do akSaroM kI samAnatA hai| kintu vAyasa cetana hai aura pAyasa jaDa padArtha hai| isalie donoM me sAmya nahI ho sakatA hai| kevala dhvani kA sAmya pratIta hotA hai| sarvavaidhopanIta sarvasAdhopanIta ke ekadama viparIta hai| isame nIca kI atyanta nIcatA prakaTa karane ke lie nIca ko nIca kA hI udAharaNa diyA jAtA hai| arthAt nIca vyakti jaisA mahApApa nahI kara sakatA, vaisA isane kiyaa| yaha artha vyakta hotA hai| // bhAvapramANapada prakaraNa samApta // 466. (Q.) What is this Sarva vardharmyopaneet upamaan (analogical knowledge based on complete dissimilarity) ? ____ (Ans.) There is no analogy in complete dissimilarity, yet an object is compared with itself. For examples (it is commonplace to say)--a mean person has acted like a mean person; a servant has acted like a servant; a crow has acted like a crow; a dog has acted like a dog; a lowly individual has acted like lowly individual. This concludes the description of Sarva valdharmyopaneet upamaan (analogical knowledge based on complete dissimilarity). This also concludes the description of Vaidharmyopaneet upamaan (analogical knowledge based on dissimilarity). This concludes the description of Upamaan Pramana (standard of validation by analogical knowledge). Elaboration--In case of Kinchit vardharmyopaneet upamaan (analogical knowledge based on minimum dissimilarity) the analogy is based on less dissimilarities and more similarities. In case of Prayah sadharmyopaneet upamaan (analogical knowledge based on limited similarity) the dissimilarities are more and similarities are very little bhAvapramANa-prakaraNa (297) The Discussion on Bhaava Pramana
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________________ * * * * * For example the only similarities in vayas and payas is of two syllables ya and sa. But vayas is a living being and payas is a material thing, therefore they cannot be similar The only similarity being that these are like-sounding words. Sarva valdharmyopaneet upamaan (analogical knowledge based on complete dissimilarity) is exactly opposite of Sarva sadharmyopaneet upamaan (analogical knowledge based on complete similarity) in qualitative sense; that relates to virtues whereas this relates to vices. In order to express the extreme meanness of a person analogy of a mean person is given. It conveys the meaning that this person has committed a great sin that even a mean person cannot commit. * END OF THE DISCUSSION ON BHAAVA PRAMANA sacitra anuyogadvAra sUtra-2 ( 298 ) Illustrated Anuyogadvar Sutra-2
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________________ AgamapramANa-prakaraNa THE DISCUSSION ON AGAM PRAMANA ATODR.Knxia AgamapramANa 467. se kiM taM Agame ? Agame dubihe pnnnntte| taM jahA-loie ya loguttarie y| 467. (pra.) AgamapramANa kyA hai? (u.) Agama do prakAra kA hai| yathA-(1) laukika, aura (2) lokottr| AGAM PRAMANA 467. (Q.) What is this Agam Pramana (standard of validation by scriptural knowledge) ? ___(Ans.) Agam Pramana (standard of validation by scriptural knowledge) is of two kinds-(1) Laukik (mundane), and (2) Lokottar (spiritual). 468. se kiM taM loie ? loie jaNNaM imaM aNNANiehi micchAdiTThIehi scchNdbuddhimtivigppiyN| taM jahAbhArahaM rAmAyaNaM jAva cattAri ya vedA sNgovNgaa| se taM loie aagme| 468. (pra.) laukika Agama kise kahate haiM ? (u.) jise ajJAnI mithyAdRSTi janoM ne apanI svacchanda buddhi aura mati se racA ho, use laukika Agama kahate haiN| yathA-bhArata, rAmAyaNa yAvat sAMgopAMga cAra ved| ye saba laukika Agama haiN| (vistAra hetu dekheM sacitra anuyogadvArasUtra, bhAga 1, sUtra 49) ____468. (Q.) What is this Laukik Agam (mundane scripture)? (Ans.) The scriptures written by the ignorant and heretics with their willful mind and perspective is called Laukik Agam (mundane scripture). For example Mahabharat, Ramayan and so on, and the four Vedas with their Angas and Upangas (auxiliary literature of the Vedas). (for details refer to Illustrated Anuyogadvar Sutra, Part I, Aphorism 49) YOGoodoo * AgamapramANa-prakaraNa (299) The Discussion on Agam Pramana
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________________ This concludes the description of Laukik Agam (mundane era scripture). 469. se kiM taM loguttarie ? loguttarie jaM imaM arahaMtehiM bhagavaMtehiM uppaNNaNANa-dasaNadharehiM tIyapaccuppaNNa-maNAgayajANaehiM telokkavahiya-mahiya-pUiehiM savaNNUhiM savvadarisIhiM paNIyaM duvAlasaMgaM gnnipiddgN| taM jahA-AyAro jAva didvivaao| se taM loguttarie aagme| 469. (pra.) lokottara Agama kyA hai ? (u.) utpanna jJAna-darzana ke dhAraka, atIta, pratyutpanna (vartamAna) aura anAgata ke jJAtA, trilokavartI jIvoM dvArA saharSa vaMdita, pUjita sarvajJa, sarvadarzI arihaMta, bhagavanto dvArA praNIta . AcArAMga yAvat dRSTivAda paryanta dvAdazAMga rUpa gaNipiTaka lokottarika Agama haiN| ___469. (Q.) What is this Lokottar Agam (spiritual scripture)? / ___ (Ans.) Lokottar Agam (spiritual scripture) is the canon in the form of Dvadashanga Ganipitak (the twelve-part canon compiled by Ganadharas) expounded by those who are Arhantas (the venerated ones); Bhagavantas (the divinely magnificent ones); who have acquired ultimate knowledge and ultimate perception; who know all things of past, present and future; who are all knowing and all seeing; who are beheld, extolled and worshipped in the three worlds; and who are holders of uninterrupted excellent knowledge and perception. This Ganipitak includes Acharanga, and (so on up to) Drishtivad. 470. ahavA Agame tivihe pnnnntte| taM jahA-suttAgame ya atthAgame ya tadubhayAgame y| ___ ahavA Agame tivihe pnnnntte| taM.-attAgame, aNaMtarAgame, paraMparAgame y| titthagarANaM atthassa attAgame, gaNaharANaM suttassa attAgame atthassa aNaMtarAgame, gaNaharasIsANaM suttassa aNaMtarAgame atthassa paraMparAgame, teNa paraM suttassa vi atthassa vi No attAgame No aNaMtarAgame prNpraagme| se taM loguttrie| se taM aagme| se taM nnaanngunnppmaanne| sacitra anuyogadvAra sUtra-2 ( 300 ) Illustrated Anuyogadvar Sutra-2
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________________ AtmAgama me SHAR 2 . Acao ALMAAN A N - PA RAN monthusanatan LEL SIC ma TH A R fai-4 kalpasUtra aam / - - anantarAgama ke upadeSTA jambU svAmI
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________________ citra paricaya 15 Illustration No. 15 Agama pramANa ke tIna bheda (1) AtmAgama-tIrthakara deva jo artharUpa upadeza dete hai, vaha arthAgama unake lie AtmAgama hai tathA sAkSAt sunane vAle gaNadhara Adi ke lie vaha kathana anantarAgama hai| (2) anantarAgama-tIrthaMkaro ke mukha se sune Agama kA kathana sudharmA svAmI Adi gaNadharo ke lie anantarAgama hai tathA jambU svAmI Adi ziSyo ke lie paramparAgama hai| (3) paramparAgama-tIrthakara va gaNadharo ke mukha se sunA huA jJAna jambU svAmI tathA unake ziSyo ke lie paramparAgama hai| -sUtra 470, pRSTha 301 THREE KINDS OF AGAM PRAMAAN (1) Atmagam (Self-acquired Scriptural Knowledge) Arthagam (scriptural knowledge of the meaning) is Atmagam for Tirthankars and Anantaragam (scriptural knowledge acquired in immediate succession) for Ganadhars who acquire it directly from the Tirthankar. ___ (2) Anantaragam-For Ganadharas like Sudharma Swami scriptural knowledge of the meaning is Anantaragam but for their disciples like Jambu Swami it is Paramparagam. (3) Paramparagam (Scriptural Knowledge Acquired through Lineage)-For the disciples of the Ganadharas scriptural knowledge of the meaning is Paramparagam. -Aphorism 470, p 301 askedis.ke.saksooks.ske.ske.ke.ke.ske.ske.ske.sleake aks.ke.ske.sleake.ka.ske.keke.ske.ke.ske.sketskooks.ke.skrian
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________________ 470. athavA Agama tIna prakAra kA hai| jaise - ( 1 ) sUtrAgama, (2) arthAgama, aura (3) tdubhyaagm| athavA (lokottarika) Agama tIna prakAra kA hai| yathA - ( 1 ) AtmAgama, (2) anantarAgama, aura ( 3 ) paramparAgama / arthAgama (artharUpa zAstra) tIrthaMkaroM ke lie AtmAgama hai| sUtra kA jJAna gaNadharoM ke lie AtmAgama aura artha kA jJAna anantarAgama hai / gaNadharoM ke ziSyoM ke lie sUtrajJAna anantarAgama aura artha kA jJAna paramparAgama hai / usake bAda sUtra aura artharUpa Agama AtmAgama bhI nahIM hai, anantarAgama bhI nahIM hai, kintu paramparAgama hai / yaha lokottara Agama kA svarUpa hai| vivecana - AgamapramANa ke sambandha meM jaina nyAya grantho meM bahuta hI vistArapUrvaka carcA milatI hai| Agama kI jo bhinna-bhinna paribhASAe~ kI gaI hai, unameM vRttikAra malayagiri dvArA kI gaI paribhASA isa prakAra hai ( 1 ) " guru pAramparyeNa AgacchatIti AgamaH / " - jo guru (AcArya) paramparA se calA A rahA hai, vaha Agama hai| (2) " A samantAd gamyate jJAyate jIvAdayaH padArthA anenaiti vA AgamaH / " - jisase jIvAdi padArtha bhalIbhA~ti jAne jAte haiM, vaha Agama hai| jaina dArzanikoM ke anusAra Agama kI paribhASA isa prakAra hai - "AptavacanAdAvirbhUtamarthasaMvedanamAgamaH / " (nyAyadIpikA) Apta (sarvajJa) vacano se prApta hone vAlA artha jJAna Agama hai| laukika evaM lokottara Agama kI carcA isI zAstra ke bhAga 1, sUtra 47 se 49 me tathA nandIsUtra ke zrutajJAna prakaraNa meM kI jA cukI hai| yahAeN lokottara Agama ke do prakAra se tIna-tIna bheda batAye hai| vacana racanA ko sUtrAgama, samyag jJAna rUpa artha (bhAva) ko arthAgama aura jisame zabda aura artha dono kA jJAna ho, vaha tadubhayAgama hai athavA jisame sUtra aura artha - vyAkhyA dono eka sAtha saMkalita ho, vaha tadubhayAgama hai| tIrthakara deva artharUpa me jJAna dete hai ataH ve arthAgama ke karttA hai / sudharmAdi gaNadhara una vacano ko sUtrarUpa me nibaddha karate haiM ataH ve sUtrAgama ke karttA hai| jaisA ki AcArya bhadrabAhu kA kathana hai"atthaM bhAsai arahA, suttaM gaMthati gaNaharA niuNA / " "guru- mukha se Agama kA pATha va artha kA jJAna lene vAlo ke lie vaha tadubhayAgama hai|" dUsarI dRSTi se Agama ke tIna bheda isa prakAra hai AtmAgama - guru Adi ke upadeza ke binA apane Apa hI AtmA me artha jJAna prakaTa honA / jaise tIrthakara, svayabuddha Adi ko kevalajJAna kI prApti hotI hai arthAt svaya bodha honA AtmAgama hai| AgamapramANa- prakaraNa (301) For Private Personal Use Only The Discussion on Agam Pramana
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________________ anantarAgama-jo binA antara ke guru Adi se sIdhA prApta kiyA ho vaha anantarAgama hai| tIrthaMkaro ke lie arthAgama AtmAgama hai, gaNadharo ke lie sUtrAgama AtmAgama hai aura tIrthakaroM dvArA prApta jJAna arthAgama anantarAgama hai| paramparAgama-gaNadharo ke ziSyo ke lie artharUpa Agama paramparAgama hai aura sUtrarUpa Agama anantarAgama hai jo sIdhA gaNadharoM se prApta hotA hai| unake bAda saba muniyo ke lie sUtrAgama aura arthAgama-donoM hI paramparAgama hai| paramparA se prApta sabhI jJAna paramparAgama hai| (anuyogadvAra uttarArdha AcArya zrI AtmArAma jI ma , khaNDa 2, pR 196) pramANa sambandhI ukta carcA sAra rUpa me nimna tAlikA se samajhI jA sakatI hai-- anuyogadvAragata pramANa vyavasthA pramANa pratyakSa anumAna aupamya Agama indriya pratyakSa * noindriya pratyakSa laukika (aneka) lokottara / zrotrendriya pratyakSa cakSurindriya pratyakSa ghrANendriya pratyakSa rasanendriya pratyakSa sparzanendriya pratyakSa avadhijJAna mana paryavajJAna kevalajJAna | | 1 sUtrAgama 2. arthAgama 3 tadubhayAgama 1. AtmAgama 2 anantarAgama 3 paramparAgama pUrvavat zeSavat dRSTasAdharmyavat kAryeNa kAraNena guNena avayavena AzrayeNa sAmAnyadRSTa vizeSadRSTa sAdhopanIta vaidhopanIta kiMcitsAdhopanIta prAya sAdhopanIta sarvasAdhopanIta kicitvaidhopanIta prAya vaidhopanIta sarvavaidhopanIta 470. Also, Agam (scriptural knowledge) is of three kinds (1) Sutragam (scriptural knowledge of the text), (2) Arthagam sacitra anuyogadvAra sUtra-2 (302) Illustrated Anuyogadvar Sutra-2
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________________ (scriptural knowledge of the meaning), and (3) Tadubhayagam (scriptural knowledge of both, the text and the meaning). Or, Agam (scriptural knowledge) is of three kinds -(1) Atmagam (self-acquired scriptural knowledge), (2) Anantaragam (scriptural knowledge acquired in immediate succession), and (3) Paramparagam (scriptural knowledge acquired through lineage). Arthagam (scriptural knowledge of the meaning) is Atmagam (self-acquired scriptural knowledge) for Tirthankars. For Ganadharas (principle disciples of Tirthankar) Sutragam (scriptural knowledge of the text) is Atmagam (self-acquired scriptural knowledge) and Arthagam (scriptural knowledge of the meaning) is Anantaragam (scriptural knowledge acquired in immediate succession). For the disciples of the Ganadharas Sutragam (scriptural knowledge of the text) is Anantaragam (scriptural knowledge acquired in immediate succession) and Arthagam (scriptural knowledge of the meaning) is Paramparagam (scriptural knowledge acquired through lineage). Beyond this Sutragam (scriptural knowledge of the text) and Arthagam (scriptural knowledge of the meaning) both are neither Atmagam (self-acquired scriptural knowledge) nor Anantaragam (scriptural knowledge acquired in immediate succession) but only Paramparagam (scriptural knowledge acquired through lineage). This concludes the description of Lokottar Agam (spiritual scripture). This concludes the description of Agam Pramana (standard of validation by scriptural knowledge). This also concludes the description of Jnana Guna Pramana (standard of validation by knowledge attributes). Elaboration-Discussions about validation by scriptural knowledge are available in Jain works on logic in great detail. Of the various definitions of Agam (scriptures), the one by Malayagiri the commentator (Vritti) is (1) That which has been handed down through the lineage of gurus is called Agam. (2) Agam is that through which one acquires proper knowledge of substances including jiva (soul) AgamapramANa-prakaraNa ( 303 ) The Discussion on Agam Pramana
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________________ attend e The definition of Agam according to Jain philosophers is-the knowledge in the form of arth (essence or meaning) received through the words of an omniscient is called Agam The details about mundane and spiritual Agam have already been included in the first part of this book (aphorisms 47-49) as well as in the chapter on Shrut Jnana in Illustrated Nandi Sutra Here the spiritual Agam has been categorized two ways into three categories each. First of these is--Agam compiled in the form of text is Sutragam, right knowledge in the form of arth (meaning or essence) is Arthagam; and that where both are included is Tadubhayagam. Tirthankar propounds knowledge in the form of arth (essence or meaning), thus he is the creator of Arthagam. Ganadhars compile that knowledge in the form of aphorisms and text, thus they are the authors of Sutragam. Acharya Bhadrabahu states "As a disciple acquires knowledge of text and its meaning from the guru it is Tadubhayagam for him " The second way of categorization is Atmagam is the knowledge acquired through self-realization without any outside help including that from a guru The examples of this are Tirthankar and Svayambuddha etc In other words self-realization s Atmagam Anantaragam is scriptural knowledge acquired directly from tho preceptor guru Thus Arthagam (scriptural knowledge of the meaning) is Atmagam (self-acquired scriptural knowledge) for Tirthankars. Foi Ganadharas (principle disciples of Tirthankar) Sutragam (scripturai knowledge of the text) is Atmagam (self-acquired scriptural knowledge) and Arthagam (scriptural knowledge of the meaning) learned from Tirthankar Is Anantaragam (scriptural knowledge acquired in immediate succession). Paramparagam is scriptural knowledge acquired through lineage of gurus For the disciples of the Ganadharas Arthagam (scriptural knowledge of the meaning) is Paramparagam and Sutragam (scriptural knowledge of the text) given directly by Ganadhars is Anantaragam (scriptural knowledge acquired in immediate succession). Beyond this Sutragam and Arthagam both are Paramparagam only All knowledge acquired through tradition is Paramparagam (Anuyogadvar Sutra, Part II by Acharya Shri Atmaram ji M, p. 196) The aforesaid information given as chart is as follows d to be diseases sensational sacitra anuyogadvAra sUtra-2 ( 304 ) Hlustrated Anuyogadvar Sutra-2
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________________ ANUYOGADVAR PRAMANA VYAVASTHA (THE VALIDATION SYSTEM IN ANUYOGADVAR) Pratyaksh (direct experence or perceptual cognition) Anumaan (inferential knowledge) Aupamya (analogical knowledge) Agam (scriptural knowledge) Indriya Pratyaksh (pc through sense organs) Noindriya Pratyaksh (perceptual cognition independent of sense organs) Laukik (mundane) Many Lokottar (spiritual) 1 Sutragam (scriptural knowledge of the text) 2 Arthagam (scriptural knowledge of the meaning) 3 Tadubhayagam (scriptural knowledge of both) Shrotrendriya Pratyaksh (pc through the sense organ of hearing) Chakshurindriya Pratyaksh (pc through the sense organ of seeing) Ghranendriya Pratyaksh (pc through the sense organ of smell) Rasanendriya Pratyaksh (pc through the sense organ of taste) Sparshanendriya Pratyaksh (pc through the sense organ of touch) 1 Atmagam (self-acquired scriptural knowledge) 2 Anantaragam 3 Paramparagam (scriptural knowledge (scriptural knowledge acquired in immediate acquired through succession) lineage) meetai Avadhi-jnana (extrasensory perception of the physical dimension) Manahparyav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings) Keval-Jnana (omniscience) Purvavat (previously known characteristics) Sheshavat (available evidence) Drisht Sadharmyavat (known generic or common characteristics) Karyena Karanena Gunena Avayavena Ashrayena (by effect) (by cause) (by attribute) (by a part or (by support) component) Samanya Drisht Vishesh Drisht (known in general) (known in particular) Sadharmyopaneet (based on similarity) Vardharmyopaneet (based on dissimilarity) Kinchit sadharmyopaneet Prayah sadharmyopaneet (based on minimum similarity) (based on limited similarity) Sarva sadharmyopaneet (based on complete similanty) Kinchit vardharmyopaneet Prayah vardharmyopaneet Sarva vardharmyopcneet (based on minimum dissimilarity) (based on limited dissimilanty) (based on complete dissimilarity) AgamapramANa-prakaraNa ( 305 ) The Discussion on Agam Pramana
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________________ darzanaguNapramANa ___ 471. se kiM taM daMsaNaguNappamANe ? daMsaNaguNappamANe caubihe pnnnntte| taM jahA-1. cakkhudaMsaNaguNappamANe, 2. acakkhudasaNaguNappamANe, 3. ohidaMsaNaguNappamANe, 4. kevaladaMsaNaguNappamANe y| cakkhudaMsaNaM cakkhudaMsaNissa ghaDa-paDa-kaDa-radhAdiesu dabbesu, acakkhudaMsaNaM acakkhudaMsaNissa AyabhAve, ohidaMsaNaM ohidaMsaNissa sabarUvidabbehiM na puNa savvapajjavehiM, kevaladaMsaNaM kevaladaMsaNissa savvadavyehiM savvapajjavehi y| se taM dNsnngunnppmaanne| 471. (pra.) darzanaguNapramANa kyA hai ? (u.) darzanaguNapramANa cAra prakAra kA hai| yathA-(1) cakSudarzanaguNapramANa, (2) acakSudarzanaguNapramANa, (3) avadhidarzanaguNapramANa, aura (4) kevldrshngunnprmaann| (1) cakSudarzanI kA cakSudarzana ghaTa, paTa, kaTa, ratha Adi dravyoM meM (rUpI padArtha ko dekhane * meM) hotA hai| (2) acakSudarzanI kA acakSudarzana AtmabhAva meM hotA hai (arthAt cakSu ke atirikta anya cAra indriyoM evaM mana se hone vAlA sAmAnya bodha ghaTAdi padArthoM (jJeya) ke sAtha jJAtA kA saMzleSa-saMyoga hone para hotA hai)| (3) avadhidarzanI kA avadhidarzana sabhI rUpI dravyoM meM hotA hai, kintu sabhI paryAyo meM nahIM hotA hai| (4) kevaladarzanI kA kevaladarzana sarva dravyoM aura sarva paryAyoM meM hotA hai| yahI darzanaguNapramANa hai| DARSHAN GUNA PRAMANA 471. (Q.) What is this Darshan Guna Pramana (standard of * validation by perception-attributes)? ___(Ans.) Darshan Guna Pramana (standard of validation by perception-attributes) is of four kinds-(1) Chakshu-darshan Guna Pramana (standard of validation by attributes of visual perception), (2) Achakshu-darshan Guna Pramana (standard of validation by attributes of non-visual perception), (3) Avadhisacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (306) C *" *"
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________________ darshan Guna Pramana (standard of validation by attributes of extrasensory perception of the physical dimension), and (4) Kevaldarshan Guna Pramana (standard of validation by attributes of omni-perception). (1) Chakshu-darshan (visual perception) of a person endowed with that capacity covers pitcher, cloth, mat, chariot and other such material things. (2) Achakshu-darshan (non-visual perception) of a person endowed with that capacity covers things that come in contact with the self (this contact is through faculties other than visual perception, i.e. the remaining four sense organs and mind) (3) Avadhi-darshan (extrasensory perception of the physical dimension) of a person endowed with that capacity covers all material things having a form but not all their modes or variant states. (4) Keval-darshan (omni-perception) of a person endowed with that capacity covers all material things having a form and also all their modes or variant states. This concludes the description of Darshan Guna Pramana (standard of validation by perception-attributes). cAritraguNapramANa ___ 472. se kiM taM carittaguNappamANe ? ___ carittaguNappamANe paMcavihe pnnnntte| taM jahA-1. sAmAiyacarittaguNappamANe, 2. chedovaTThAvaNiyacarittaguNappamANe, 3. parihAravisuddhiyacarittaguNappamANe, 4. suhumasaMparAyacarittaguNappamANe, 5. ahkkhaaycrittgunnppmaanne| 1. sAmAiyacarittaguNappamANe duvihe pnnnntte| taM jahA-ittarie ya Avakahie y| 2. chedovaTThAvaNiyacarittaguNappamANe duvihe pnnnntte| taM jahA-sAtiyAre ya niratiyAre y| ____3. parihAravisuddhiyacarittaguNappamANe duvihe pnnnntte| taM jahA-NivvisamANae ya NiviTThakAyie y| AgamapramANa-prakaraNa (307) The Discussion on Agam Pramana
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________________ 4. suhumasaMparAyacarittaguNappamANe duvihe pnnnntte| taM jahA-saMkilissamANayaM ca visujjhamANayaM c| 5. ahakkhAyacarittaguNappamANe duvihe pnnnntte| taM jahA-paDivAI ya apaDivAI ya-chaumatthe ya kevalie y| se taM crittgunnppmaanne| se taM jiivgunnppmaanne| se taM gunnppmaanne| ||aagm pramANe tti payaM sammattaM // __472. (pra.) cAritraguNapramANa kyA hai ? (u.) cAritraguNapramANa ke pA~ca bheda haiN| yathA-(1) sAmAyikacAritraguNapramANa, (2) chedopasthApanIyacAritraguNapramANa, (3) parihAravizuddhicAritraguNapramANa, 0 (4) sUkSmasaMparAyacAritraguNapramANa, (5) ythaakhyaatcaaritrgunnprmaann| (1) sAmAyikacAritraguNapramANa do prakAra kA hai-(ka) itvarika, aura (kha) yaavtkthik| (2) chedopasthApanIyacAritraguNapramANa ke do bheda haiM-(ka) sAticAra, aura (kha) nirticaar| (3) parihAravizuddhicAritraguNapramANa do prakAra kA hai-(ka) nirvizyamAnaka, aura (kha) nirvissttkaayik| (4) sUkSmasaMparAyacAritraguNapramANa do prakAra kA hai-(ka) saMklizyamAnaka, aura (kha) vishuddhymaank| ___ (5) yathAkhyAtacAritraguNapramANa ke do bheda haiM-(ka) pratipAtI, aura (kha) aprtipaatii| athavA (ka) chAdmasthika, aura (kha) kaivlik| kA yaha cAritraguNapramANa kA svarUpa hai| jIva guNapramANa tathA guNapramANa kA kathana samApta huaa| vivecana-cAritra ke varNana me sarvaprathama 'cAritra' zabda kA artha samajhe to adhika upayogI rhegaa| AcAryoM ne zabda kI dRSTi se aura artha kI dRSTi se cAritra kI bhinna-bhinna paribhASAe~ dI haiN| ___ cAritra kI paribhASA-vRttikAra maladhArI hemacandra ne zabda kI dRSTi se cAritra kA artha kiyA hai"carati aninditamaneneti caaritrm|"-jisko dhAraNa karake manuSya anindita-zreSTha AcaraNa karatA hai, vaha hai caaritr| (vRtti patrAka 201) nimna vyAkhyA artha yA bhAva kI dRSTi ko adhika spaSTa karatI hai sacitra anuyogadvAra sUtra-2 (308) Illustrated Anuyogadvar Sutra-2
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________________ "aSTavidhakarma cayariktIkaraNAt caaritrm|"-aatth prakAra ke karmoM ke caya (samUha) ko rikta-khAlI karane kI sAdhanA cAritra hai| (vizeSAvazyakabhASya jinabhadragaNi) cAritra ke bheda-AcAryoM ne vividha apekSAoM se cAritra ke aneka bheda batAye hai-- eka bheda-sAMsArika pravRttiyo se nivRtti rUpa cAritra eka hai| do bheda-vyavahAra aura nizcaya dRSTi se cAritra ke do bheda hai| indriya-sayama tathA prANi-saMyama rUpa cAritra ke do bheda hote haiN| tIna bheda-aupazamika, kSAyika aura kSAyopazamika caaritr| ___ cAra bheda-sarAga saMyama aura vItarAga saMyama (chamastha kA) ayoga cAritra aura sayoga cAritra (vItarAga kaa)| pA~ca bheda-prastuta sUtra me batAye haiN| isI taraha nivRtti rUpa pariNAmo kI taratamatA kI apekSA cAritra ke saMkhyAta, asakhyAta aura ananta bheda ho sakate haiN| (1) sAmAyikacAritra-Agamo ke vyAkhyAkAra AcAryoM kA kathana hai ki vAstava me to sAmAyika rUpa cAritra eka hI prakAra kA hai| kyoki samasta sAvadha pravRttiyo kA tyAga karanA aura rAgarahita AtmA kA 'sama avasthA'-samabhAva meM sthita rahanA, sAmAyika hai aura yahI cAritra hai| phira bhI prAyazcitta, viziSTa tapazcaraNa aura vizeSa nirmalatA kI dRSTi se yahA~ usake paoNca bheda batAye hai| iname se sAmAyika cAritra ke do bheda hai (ka) itvarakAlika (alpakAlika) sAmAyikacAritra-prathama va antima tIrthakaro ke zAsana me jaba taka pA~ca mahAvratoM kA AropaNa nahI kiyA jAtA, taba taka jaghanya 7 dina, madhyama 4 mAsa aura utkRSTa 6 mAsa taka sAmAyikacAritra me rakhA jAtA hai| usake bAda chedopasthApanIya (baDI dIkSA) cAritra agIkAra kiyA jAtA hai| (kha) yAvatkathika (yAvajjIvana)-bIca ke 22 tIrthakaro ke zAsana meM sAmAyikacAritra yAvajjIvana kAla kA hotA hai| kyoMki ina tIrthaMkaro ke ziSyo ko dUsarI bAra sAmAyikacAritra nahIM diyA jaataa| prathama bAra me agIkRta muni-dIkSA hI unake jIvanabhara ke lie hotI hai| (2) chedopasthApanIyacAritra-cheda + upasthApana = jisa cAritra meM pUrva paryAya kA chedana (kATa) kara punaH mahAvratoM kA AropaNa kiyA jAtA hai use chedopasthApanIya kahate hai| isake do bheda hai (ka) sAticAra-vrata bhaga ho jAne para yA doSa sevana karane para usakI zuddhi karake puna. mahAvratAropaNa krnaa| yaha prathama va antima tIrthaMkaro ke zAsana me hI hotA hai| (kha) niraticAra-prathama dIkSA ke bAda (itvara sAmAyika vAle muniyo ko) puna. mahAvratAropaNa karAnA (baDI dIkSA denA) athavA eka tIrtha se dUsare tIrthaM meM jAne vAle sAdhuo ko mahAvratAropaNa kraanaa| AgamapramANa-prakaraNa (309) The Discussion on Agam Pramana
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________________ arsenaltesesiastest (3) parihAravizuddhicAritra-jisa cAritra sAdhanA me 'parihAra' arthAt tapa vizeSa dvArA karma nirjarA rUpa vizeSa zuddhi hotI hai, vaha parihAra + vizuddhicAritra hai| __maladhArIyA vRtti ke AdhAra para AcArya zrI AtmArAma jI ma. ne parihAravizuddhicAritra kI nimna vidhi kA varNana kiyA hai ____parihAravizuddhicAritra kI vidhi-svaya tIrthakara bhagavAna ke samIpa yA tIrthaMkara bhagavAna ke samIpa " rahakara jisane pahale parihAravizuddhicAritra agIkAra kiyA hai, usa sAdhu ke pAsa yaha cAritra aMgIkAra kiyA jAtA hai| parihAra tapa 9 sAdhuo kA gaNa agIkAra karatA hai| iname se 4 sAdhu tapa grahaNa karate hai, jo pArihArika kahalAte hai| inameM se cAra paraspara vaiyAvRtya (sevA) karate hai, jo AnupArihArika kahalAte hai| eka sAdhu kalpasthita hotA hai jo guru rUpa me rahatA hai, jisake pAsa pArihArika eva AnupArihArika sAdhu AlocanA, vandanA, pratyAkhyAna karate hai| vaha sabhI samAcArI kA pAlana karatA hai| pArihArika sAdhu grISma Rtu me jaghanya eka upavAsa, madhyama belA (do upavAsa) aura utkRSTa telA (tIna upavAsa) tapa karate hai tathA zizira Rtu me jaghanya belA, madhyama telA aura utkRSTa caulA (4 upavAsa) tapa karate hai| isI prakAra varSAkAla me jaghanya telA, madhyama caulA aura utkRSTa pacaulA (5 upavAsa) tapa karate hai| zeSa cAra AnupArihArika aura kalpasthita ye pA~co hI sAdhu prAyaH pratidina AhAra karate hai, upavAsa Adi nahI krte| AhAra bhI AyaMbila ke sivAya aura kucha nahI karate arthAt pratidina lagAtAra Ayabila hI karate haiN| isa prakAra pArihArika sAdhu chaha mAsa taka tapa karate haiN| chaha mAsa taka tapa karane ke bAda ve (pArihArika sAdhu) AnupArihArika bana jAte hai| arthAt-pArihAriko kI vaiyAvRtya karane vAle ho jAte hai aura jo pahale vaiyAvRtya (AnupArihArika) karate the, ve aba pArihArika bana jAte hai aura chaha mAsa taka pUrvavat tapa karate hai| chaha mAsa tapa karane ke bAda ve AnupArihArika (vaiyAvRtyazIla) bana jAte hai, arthAt tapa karane laga jAte hai| yaha krama bhI pUrvavat chaha mAsa taka calatA hai| isI prakAra 8 sAdhuo ke dvArA tapa kara lene para eka ko gurupada para sthApita kiyA jAtA hai aura zeSa 7 vaiyAvRtya karate hai aura gurupada para rahA huA sAdhu tapa karanA zurU karatA hai| yaha bhI chaha mAsa taka lagAtAra tapa karatA hai| yo 18 mAsa me isa tapa kA kalpa pUrNa hotA hai| parihAra tapa ke pUrNa hone para yA to ve sAdhu isI kalpa ko punaH 1 prArambha karate hai yA jinakalpa dhAraNa kara lete hai, yA phira ve vApasa gaccha me A jAte haiN| isa prakAra ye tIna rAste hai, unake lie| yaha cAritra (kalpa) sirpha chedopasthApanikacAritra vAlo ke hI hotA hai, 8 dUsaro ke nhii| ____ parihAravizuddhicAritra ke do bheda hai-(ka) nirvizyamAnaka (AsevyamAnaka) tapa karane vAle sAdhu, tathA (kha) nirviSTakAyika-sevA karane vAle tathA AlocanA karAne vAle guru kA caaritr| (4) sUkSmasaMparAyacAritra-saparAya kA artha hai-krodhAdi kssaay| jisa cAritra me sajvalana Adi sUkSma kaSAyo kA aza vidyamAna ho| isake bhI do bheda hai (ka) saMklizyamAnaka-upazama zreNI se girate hue sAdhu ke pariNAma saklezayukta hote haiM, ata usakA cAritra saklizyamAnaka hai| test test test test test testantastestest test test sacitra anuyogadvAra sUtra-2 (310) Illustrated Anuyogadvar Sutra-2
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________________ 1 16 ac 3 tapArAdhaka+pArihArika vyAkRtArata anupArihArika AMNTHL Chain Plea
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________________ | citra paricaya 16 | Illustration No. 16 parihAravizuddhi cAritra kI ArAdhanA parihAravizuddhi cAritra kI ArAdhanAkAla meM 6 mAsa taka cAra muni tapa karate hai ve pArihArika tathA cAra unakI vaiyAvRtya karate hai ve AnupArihArika kahalAte haiN| guru sthAna para AsIna muni kalpasthita, jo unako pratyAkhyAna, AlocanA Adi karAte haiN| yaha tapa ArAdhanA 18 mAsa me pUrNa hotI hai| -sUtra 472, pRSTha 310 PROCEDURE OF PARIHARAVISHUDDHI CHARITRA During this practice four ascetics actually perform the austerities for 6 months and they are called Pariharik. Four other ascetics render services and are called Anupariharik An ascetic who acts like a guru and supervises all activities including the rituals of critical review, paying homage and atonement is called Kalpasthit. This practice is concluded in 18 months -Aphorism 472, p 310 Prasadorate ote.ske.ke.sakse.ssss.ske.kisakskske.ske.kesakal.ske.ke.sksiksakseaksivdeos.sksiksakse.akelan
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________________ (kha) vizuddhyamAnaka-upazama zreNI tathA kSapaka zreNI para caDhate hue sAdhu ke pariNAma uttarottara vizuddha hote hai, usakA caaritr| (5) yathAkhyAtacAritra-kaSAyodaya kA sarvathA abhAva hone se aticArarahita vizuddha caaritr| isake do bheda hai (ka) chAmasthika-11ve guNasthAnavartI chadmastha muni kA cAritra-isame moha sarvathA kSINa nahI hotA, upazAnta rahatA hai| ataH yaha pratipAti kahA jAtA hai| (kha) kaivalika-bArahave guNasthAna me praveza karate hI moha kSINa ho jAtA hai| phira vaha Age 13ve tathA 14ve guNasthAna me hI pahuMcatA hai| kSINa moha muni kA cAritra apratipAti hai| paoNca cAritra ke sambandha meM vistRta varNana ke lie jJAna muni kRta hindI TIkA pR. 810-818 tathA jaina siddhAnta bola sagraha, bhAga 1 dekhanA caahie| // Agama pramANapada prakaraNa samApta // CHARITRA GUNA PRAMANA ____472. (Q.) What is this Chartra Guna Pramana (standard of validation by conduct-attributes)? (Ans.) Charitra Guna Pramana (standard of validation by conduct-attributes) is of five kinds--(1) Samayik Charitra Guna Pramana (standard of validation by attributes of conduct of abstinence from all sinful activities including killing of living beings), (2) Chhedopasthaniya Charitra Guna Pramana (standard of validation by attributes of conduct of re-initiation after rectifying faults), (3) Pariharavishuddhi Charitra Guna Pramana (standard of validation by attributes of conduct of higher austerities leading to purity), (4) Sukshmasamparaya Charitra Guna Pramana (standard of validation by attributes of conduct of the level where only residual subtle passions exist), (5) Yathakhyat Charitra Guna Pramana (standard of validation by attributes of conduct defined as perfect). (1) Samayik Charitra Guna Pramana is of two kinds(a) Itvarik (temporary), and (b) Yavatkathit (life-long). (2) Chhedopasthaniya Charitra Guna Pramana is of two kinds-a) Satichar (with rectification of faults),and (b) Nuratichar (without rectification of faults as no faults appear). AgamapramANa-prakaraNa (311) The Discussion on Agam Pramana * * * *
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________________ (3) Pariharavishuddhi Charitra Guna Pramana is of two kinds--a) Nirvishyamanak (conduct of the ascetic observing austerities), and (b) Nirvishtakayik (conduct of the serving and supervising ascetics). (4) Sukshmasamparaya Charitra Guna Pramana is of two kinds--(a) Sanklishyamanak (tending to deteriorate), and (b) Vishudhyamanak (tending to get purified). (5) Yathakhyat Charitra Guna Pramana is of two kinds (a) Pratipati (with chances of falling), and (b) Apratipati (without chances of falling). Or (a) Chhadmastik (related to the state of bondage), and (b) Kaivalik (related to the state of omniscience). This concludes the description of Charitra Guna Pramana (standard of validation by conduct-attributes). This concludes the description of Juva Guna Pramana (standard of validation of the living or soul by attributes). This also concludes the description of Guna Pramana (standard of validation by attributes). Elaboration-While describing charitra (conduct) it is important to first understand the meaning of the word. Acharyas have given various definitions of charitra in context of etymology and meaning. The definition-The verbal meaning given by Maladhari Hemachandra, the commentator (Vritti), is-following which man behaves in a pleasant (excellent) manner is called charitra (conduct). (Vritti leaf 201) The following elaboration further clarifies the meaning or the idea contained The practice of getting rid of the heap of eight types of karmas is called charitra (ascetic-conduct). (Visheshavashyak Bhashya by Jinabhadragani) Kinds of charitra-From different angles different categories have been stated by acharyas One kind-The charitra (ascetic-conduct) of renouncing mundane indulgences is of single kind. Two kinds-From empirical and transcendental viewpoints charitra (ascetic-conduct) is of two kinds. Two kinds are also discipline of the sense organs and discipline in behaviour with beings __ sacitra anuyogadvAra sUtra-2 (312) Illustrated Anuyogadvar Sutra-2 OVE VAYOOXCOSMOSO DOSTOSO LC *
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________________ Three kinds-Aupashamik charitra (ascetic-conduct leading to pacification of karmas), kshayik charitra (ascetic-conduct leading to extinction of karmas) and kshayopashamik charitra (ascetic-conduct leading to pacification-cum-extinction of karmas) Four kinds-Sarag (with attachment) and Vitarag (without attachment in case of Chhadmasth); Ayoga (not involving mind, speech and body activities) and Sayoga (involving activities of mind, speech and body) in case of omniscients Five kinds-As mentioned in this aphorism This way there can be countable, innumerable and infinite kinds of conduct depending on the degree of detachment (1) Samayik Charitra-The acharyas who have written commentaries on Agams say that charitra (ascetic-conduct) in the form of Samayik (equanimity), in fact, is only of one kind This is because, to renounce all sinful attitudes and indulgences and maintain a detached and equanimous state of the soul is called Samayik, and the definition of charitra (ascetic-conduct) is also the same However, here five categories of charitra (ascetic-conduct) have been classified based on atonement, special austerities and higher levels of purity. Of these Samayik Charitra is of two kinds (a) Itvarik or Itvarkalik (temporary or for a limited period)During the period of influence of the first and the last Tirthankars, prior to accepting five great vows an initiate accepts Samayik Charitra temporarily for a limited duration of seven days or four months or six months. After completion of this period he is finally initiated as an ascetic for life At this point he accepts the Chhedopasthapaniya Charitra (b) Yavatkathit (life-long)-During the period of influence of the remaining twenty two Tirthankars the initiation as an ascetic into the Samayik Charitra is for the duration of life right at the first instance There is no probation-type short-term initiation. (2) Chhedopasthaniya Charitra-When earlier mode or status of initiation is rectified and the person is re-initiated into the five great vows it is called Chhedopasthaniya Charitra. This is of two kinds (a) Satichar-To get re-initiated after rectifying and atoning for committed faults or breaking vows. This practice prevails only during the period of influence of the first and last Tirthankars. AgamapramANa- prakaraNa ( 313 ) For Private Personal Use Only The Discussion on Agam Pramana
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________________ (b) Niratichar-To get re-initiated after the end of the periodic temporary initiation This is also done when an ascetic shifts from one Tirth (religious ford to another), as in case of the ascetics of the tradition of Parshvanath shifting to that of Mahavir. (3) Pariharavishuddhi Charitra--The conduct where higher purity (vishuddhi) of soul by way of shedding karmas is pursued through specific rigorous austerities (parihar) is called Pariharavishuddhi Charitra On the basis of the commentary (Vritti) by Maladhari Hemachandra, Acharya Atmaram ji M. has described the following procedure of Pariharavishuddhi Charitra This charitra is accepted under the guidance of the Tirthankar himself or some ascetic who has successfully followed Pariharavishuddhi Charitra under the Turthankar. It is accepted and performed in a batch of nine ascetics. Of these, four actually perform the austerities and are called Pariharik Four other ascetics render services and look after the needs of the actual performers; they are called Anupariharik. All these activities are supervised and guided by the ninth ascetic who acts like a guru and is called Kalpasthit He observes the complete ascetic-praxis and the other ascetics perform the rituals of critical review, paying homage and atonement. The Pariharik ascetics observe one, two or three day fasting during the summer season, two day, three day or four day fasting during the winter season, and three day, four day or five day fasting during the monsoon season. The remaining five, four Anupariharik and one Kalpasthit, eat almost everyday avoiding any fasting. During this six month period the only food all these nine ascetics eat is the Ayambil food (food cooked with a single ingredient even without any salt or other condiments and taken once a day) This continues for six months, after which the functions of Pariharik and Anupariharik ascetics are interchanged for the next six months. After this, in the thirteenth month, one of the eight becomes Kalpasthitik ascetic or the guru and the remaining seven attend to him. For next six months this guru performs the austerities. Thus this specific practice is concluded in 18 months. After its completion the ascetics either commence it once again or accept Jinakalp (even higher level of austerities) or they may return to their parent Gachh (sect). sacitra anuyogadvAra sUtra-2 (314) Illustrated Anuyogadvar Sutra-2
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________________ These are the three paths open to such ascetics This practice is meant only for those at the Chhedopasthaniya Charitra level and none other As already explained, this is of two kinds-(a) Nirvishyamanak (conduct of the ascetic observing austerities), and (b) Nirvishtakayik (conduct of the serving and supervising ascetics). (4) Sukshmasamparaya Charitra-Samparaya means passions (anger, conceit, deceit and greed). The Charitra (ascetic-conduct) where the residue of subtle passions continues to exist is called Sukshmasamparaya Charitra This is of two kinds, (a) Sanklishyamanak-An ascetic tending to fall from the higher levels of state of pacification of karmas (Upasham Shreni) has a tendency of continuously tarnishing or deteriorating attitude; the Charitra (ascetic-conduct) of such individual is Sanklishyamanak. (b) Vishudhyamanak-An ascetic tending to rise on the higher levels of state of pacification of karmas (Upasham Shreni) and extinction of karmas (Kshapak Shreni) has a tendency of progressively purifying attitude; the Charitra (ascetic-conduct) of such individual is Vishudhyamanak. (5) Yathakhyat Charitra-In complete absence of fruition of passions the perfect Charitra (ascetic-conduct) free of any transgressions is Yathakhyat Charitra This is of two kinds (a) Chhadmastik-This is the Charitra (ascetic-conduct) of a Chhadmast ascetic (in the state of bondage) at the eleventh Gunasthan (level of purity of soul) As fondness is only pacified and not completely extinct here, there are chances of his regression or fall Therefore it is also called Pratipati. (b) Kaivalik-As the aspirant reaches the twelfth Gunasthan (level of purity of soul) the fondness reduces to very subtle level. From here he only progresses to thirteenth and fourteenth Gunasthans (levels of purity of soul). There is no chance of his regression or fall. Therefore it is also called Apratipati (for more details refer to Tlka of Anuyogadvar Sutra by Shri Jnana Muni, p. 810-818) * END OF THE DISCUSSION ON AGAM PRAMANA. AgamapramANa-prakaraNa ( 315 ) The Discussion on Agam Pramana
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________________ nayapramANa-prakaraNa THE DISCUSSION ON NAYA PRAMANA nayapramANa 473. se kiM taM nayappamANe ? nayappamANe tivihe pnnnntte| taM jahA-patthayadiTTateNaM vasahidiTuMteNaM pesdileNtennN| 473. (pra.) nayapramANa kyA hai? (u.) nayapramANa kA svarUpa tIna dRSTAntoM dvArA spaSTa kiyA gayA hai| jaise ki(1) prasthaka ke dRSTAnta dvArA, (2) vasati ke dRSTAnta dvArA, aura (3) pradeza ke dRSTAnta dvaaraa| NAYA PRAMANA 473. (Q.) What is this naya pramana ? (Ans.) Naya pramana (standard of validation of viewpoints) is said to be of three kinds (explained by-) (1) Prasthak dristant (example of wooden measuring pot), (2) Vasati dristant (example of an abode), and (3) Pradesh drustant (example of space-point). prasthakadRSTAnta dvArA naya nirUpaNa 474. se kiM taM patthagadir3hateNaM ? ___ patthagadiTTateNaM se jahAnAmae kei purise parasuMgahAya aDavihutte gacchejjA, taM ca kei pAsittA vadejjA-kattha bhavaM gacchasi ? avisuddho negamo bhaNati-patthagassa gcchaami| taM ca kei chiMdamANaM pAsittA vaijjA-kiM bhavaM chiMdasi ? visuddho negamo bhaNatipatthayaM chiNdaami| taM ca kei tacchemANaM pAsittA vadejjA-kiM bhavaM tacchesi ? visuddhatarAo Negamo bhaNati-patthayaM tcchemi| taM ca kei ukkiramANaM pAsittA vadejjA-kiM bhavaM ukkirasi ? visuddhatarAo Negamo bhaNati-patthayaM ukkiraami| sacitra anuyogadvAra sUtra-2 ashlesakalenderkestaksak sistesaksses ke sisirsake. is alsssssssansla kaka kas ke deskossks ke sewistan * (316) Nlustrated Anuyogadvar Sutra-2
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________________ taM ca kei lihamANaM pAsettA vadejjA-kiM bhavaM lihasi ? visuddhatarAo Negamo bhaNati-patthayaM lihaami| evaM visuddhatarAgassa Negamassa nAmAuDio pttho| evameva vavahArassa vi| saMgahassa cio mio mijjasamArUDho pttho| ujusuyassa patthao vi patthao mijaM pi se pttho| tiNhaM saddaNayANaM patthayAhigArajANao patthao jassa vA vaseNaM patthao nissphjji| se taM ptthydiddh'tennN| 474. (pra.) prasthakadRSTAnta (dvArA prarUpita nayapramANa) kyA hai ? (u.) jaise koI puruSa parazu (kulhAr3I) lekara vana kI ora jAtA hai| use dekhakara kisI ne pUchA-'Apa kahA~ jA rahe haiM ?" taba avizuddha naigamanaya ke matAnusAra usane kahA-"prasthaka lene ke lie jA rahA huuN|" phira vRkSa ko chedana karate-kATate hue dekhakara koI kahatA hai-"Apa kyA kATa rahe haiM ?" taba usane vizuddha naigamanaya ke anusAra uttara diyA-'maiM prasthaka kATa rahA huuN|" 2 tadanantara koI usa lakar3I ko chIlate dekhakara pUchatA hai-"Apa yaha kyA chIla rahe 9 hai?'' taba vizuddhatara naigamanaya kI dRSTi se usane kahA-"prasthaka chIla rahA huuN|" tatpazcAt koI kASTha ke madhya bhAga ko utkIrNa karate (ukerate) dekhakara pUchatA hai"Apa yaha kyA ukera rahe haiN|' taba vizuddhatara naigamanaya ke anusAra usane uttara diyAA "maiM prasthaka ukera rahA huuN|" phira koI usa utkIrNa kASTha para prasthaka kA AkAra likhate dekhakara kahatA hai-"Apa " yaha kyA likha rahe hai ?' to vizuddhatara naigamanayAnusAra uttara detA hai-"prasthaka aMkita kara rahA huuN|" isI prakAra se jaba taka sampUrNa prasthaka banakara taiyAra na ho jAye, taba taka prasthaka sambandhI praznottara karanA caahie| isI prakAra vyavahAranaya bhI pUrvokta sabhI avasthAoM ko prasthaka mAnatA hai| saMgrahanaya ke mata se dhAnya se bharA huA prasthaka hI prasthaka kahA jAtA hai| nayapramANa-prakaraNa (317) The Discussion on Naya Pramana
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________________ ___RjusUtranaya ke mata se prasthaka bhI prasthaka hai aura meya vastu (usase mApI gaI dhAnyAdi vastu) bhI prasthaka hai| tInoM zabdanayoM (zabda, samabhirUDha aura evaMbhUta) ke matAnusAra prasthaka ke adhikAra ko jAnane vAle vyakti ko athavA prasthaka ke svarUpa ke parijJAna meM upayukta jIva athavA prasthakakartA kA vaha upayoga jisase prasthaka niSpanna hotA hai usameM vartamAna karttA prasthaka hai| isa prakAra prasthaka ke dRSTAnta dvArA nayapramANa kA svarUpa jAnanA caahie| vivecana--jainadarzana anekAntavAdI darzana hai| isakI mAnyatA hai ki sasAra me pratyeka vastu ananta 8 dharmAtmaka hotI hai| eka vyakti eka bAra me vastu ke sabhI dharmoM (guNoM) kA kathana nahI kara sakatA, eka bAra me usake eka hI dharma kA kathana kiyA jA sakatA hai aura bAkI dharmoM ke prati mauna yA taTasthabhAva rakhA jAtA hai| isa zailI ko jainadarzana me 'naya' kahA jAtA hai| jaise vRttikAra malayagiri ne kahA hai"anantadharmaNo vastunaH ekAMzena nayanaM nyH|"-annt dharmAtmaka vastu ke kisI eka pakSa kA nirUpaNa karanA tathA anya pakSo ke prati taTastha yA mauna rahanA naya hai| yahA~ ise hI nayapramANa kahA gayA hai| naya kA vistRta varNana Age sUtra 606 meM kiyA gayA hai| yahA~ para prAsagika hone se sakSepa meM isakA varNana kiyA jAtA hai| sakSepa me naya ke do bheda hai-dravyArthikanaya aura pryaayaarthikny| vastu me rahe samAna guNa-dharma kA kathana karanA arthAt abheda ko pradhAnatA dene vAlA dravyArthikanaya hai tathA vizeSagAmI vicAra athavA bheda ko mukhyatA dene vAlA paryAyArthikanaya hai| dravyArthika ke tIna bheda haiM-(1) naigama, (2) sagraha, aura (3) vyavahAra; tathA paryAyArthika ke cAra bheda hai-(4) RjusUtra, (5) zabda, (6) samabhirUDha, tathA (7) evNbhuut| (1) naigamanaya kA viSaya sabase vizAla hai| vaha loka rUDhi ke anusAra sAmAnya aura vizeSa sabakA grahaNa karatA hai| isake avizuddha, vizuddha aura vizuddhatara tIna bheda prastuta sUtra me batAye hai| (2) saMgrahanaya kevala sAmAnya ko grahaNa karatA hai| bhinna-bhinna vastuoM yA vyaktiyo me rahI bhinnatA ko gauNa karake sAmAnya samAnatA kA pratipAdana karanA isakA viSaya hai| (3) vyavahAranaya kA kSetra usase bhI sImita hai| sagrahanaya ke anusAra grahIta vastuo me vyAvahArika prayojana ke lie yaha bheda karatA hai| ye tIno naya eka-dUsare se kramaza. sakucita hai| phira bhI tIno sAmAnya kA grahaNa karate haiM ata dravyArthika kahe jAte haiN| (4) RjusUtranaya-yaha bhUta-bhaviSya kI upekSA karake vartamAna paryAya ko hI grahaNa karatA hai| isI saralatA ke kAraNa ise 'Rju' kahA hai| (5) zabdanaya-ye zabda ke artha ko nahIM, kintu bhAva ko pradhAnatA detA hai| zabda ke liga, kAraka Adi bhedoM ke kAraNa artha meM bheda mAnatA hai| sacitra anuyogadvAra sUtra-2 (318) Illustrated Anuyogadvar Sutra-2
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________________ (6) samabhirUr3hanaya-jo vicAra zabda ke rUDha artha para nirbhara nahI rahakara vyutpatti ke anusAra samAna artha vAle zabdo me bhI bheda karatA hai, vaha samabhirUDhanaya hai| (7) evaMbhUtanaya-zabdArtha ke anusAra kriyA hone para hI usa vastu ko tadpa svIkAra karatA hai| ye cAro uttarottara sakucita hai| inhe paryAyArthikanaya kahA jAtA hai| prastuta sUtro me nayapramANa ko tIna dRSTAntoM dvArA samajhAyA gayA hai| usa samaya magadha deza me pracalita dhAnya mApane ke eka 'pAtra' ko prasthaka kahA jAtA thaa| kalpanA karo koI vyakti 'prasthaka' banAne ke uddezya se kATha lAne ke lie jaMgala me jAtA hai| koI rAste me use pUchatA hai-"tuma kahA~ jA rahe ho?" vaha kahatA hai-"mai prasthaka ke lie jA rahA huuN|" avizuddha naigamanaya kI dRSTi se usakA yaha uttara sahI hai| kATha kAraNa hai aura prasthaka kArya hai| kAraNa me kArya kA upacAra karanA, yaha naigamanaya kA viSaya hai| ___ kASTha kATate samaya pUchane para vaha kahatA hai-"mai prasthaka kATa rahA huuN|" yaha kathana vizuddha naigamanaya hai| kASTha kATane aura prasthaka banAne meM pahale kI apekSA kacha nikaTatA hai| kATha ko chIlate samaya-"mai prasthaka ko chIla rahA huuN|" yaha uttara vizuddhatara naigamanaya hai| ___ vyavahAranaya naigamanaya ke samAna hI hai| kintu sagrahanaya ke anusAra jo prasthaka dhAnya se bharA ho, use hI prasthaka kahanA caahie| ___ RjusUtra ke anusAra prasthaka aura usake dvArA mApI gaI vastu dono ko hI prasthaka kahA jA sakatA hai| antima tIno zabdanayo ke anusAra prasthaka ke artha ko jAnane vAlA hI vAstava me prasthaka kahalAtA hai athavA usake upayoga-caitanya vyApAra ko hI prasthaka mAnA jA sakatA hai| prastuta sUtra me nayo kI paribhASA nahI karake nayo kA prayojana tathA upayoga kI dRSTi se varNana hai, jisame prasthaka, vasati aura pradeza ke tIna dRSTAnta dekara naya zailI ko udAharaNo ke sAtha spaSTa kara diyA hai| PRASTHAK DRISTANT 474. (Q.) What is this prasthak dristant (example of wooden measuring pot) ? (Ans.) Prasthak dristant (example of wooden measuring pot) is : For instance, a person goes into a forest carrying an axe. On seeing him someone asks--"Where do you go ?" He answers from avishuddha Naigam naya (the ambiguous co-ordinated viewpoint)--"I go for a prasthak." (it is a wooden measuring pot used as a measure for cereals in the Magadh country during that period). ____Later, seeing him cutting a tree someone asks--"What do you cut ? He answers from vishuddha Naigam naya (the nayapramANa-prakaraNa (319) The Discussion on Naya Pramana
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________________ i unambiguous or clear co-ordinated viewpoint)--"I cut a prasthak (wooden measuring pot)." Then, seeing him chiseling the piece of wood someone asks"What do you chisel ?" He answers from vishuddhatar Naigam naya (clearer co-ordinated viewpoint)--"I chisel a prasthak (wooden measuring pot)." Then, seeing him carving the middle portion of the piece of wood someone asks--"What do you carve ?" He answers from vishuddhatar Naigam naya (still clear co-ordinated viewpoint) "I carve a prasthak (wooden measuring pot)." Then, seeing him engraving the carved piece of wood someone asks--"What do you engrave ?" He answers from vishuddhatar Naigam naya (still clear co-ordinated viewpoint)-"I engrave a u prasthak (wooden measuring pot)." This way questions and answers should be stated till the process of making a prasthak (wooden measuring pot) is concluded. Same is true for Vyavahar naya (particularized viewpoint). (In ve other words the particularized viewpoint also accepts the aforesaid stages involved in the process of making a prasthak as prasthak). According to Samgraha naya (generalized viewpoint) only a prasthak (wooden measuring pot) filled with grains is called S prasthak (wooden measuring pot). According to the Rijusutra naya (precisionistic viewpoint) a prasthak is, indeed, a prasthak but the measured thing (grains etc.) is also a prasthak. According to the three Shabda nayas (verbal viewpoints) the person who knows the purview of the meaning of the word prasthak or he who is conversant with and involved in the use and making of a prasthak is called a prasthak. This concludes the description of prasthak dristant (example of wooden measuring pot). Elaboration-Jain philosophy is the philosophy of non-absolutism. It believes that everything in this world has infinite properties. No person sacitra anuyogadvAra sUtra-2 (320) Ilustrated Anuyogadvar Sutra-2
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________________ can describe all the properties and attributes of a thing at once At one moment only one attribute can be stated and while doing that other attributes either remain untold or are ignored This system of log called the naya system (system of viewpoints) in Jain philosophy As has been stated by Malayagiri the commentator (Vritti)-To explicate one facet of a multifaceted thing and remain uninvolved with or silent about the other facets is called naya, Here this is taken to be naya pramana (standard of validation of viewpoints). In simple terms there are two kinds of naya-Dravyarthik naya (existent material aspect) and Paryayarthik naya (transformational aspects). The first deals with the common properties and attributes of things and the second with the specific or special attributes The first has assimilative approach and the second has analytical or reductionist approach Dravyarthik naya (existent material aspect) has three categories--(1) Naigam naya (co-ordinated viewpoint), (2) Samgraha naya (generalized viewpoint), and (3) Vyavahar naya (particularized viewpoint), and Paryayarthik naya (transformational aspects) has four categories--(4) Rijusutra naya (precisionistic viewpoint), (5) Shabda naya (verbal viewpoint), (6) Samabhirudha naya (conventional etymological viewpoint), and (7) Evambhuta naya (viewpoint of exactness or that related to words used in original derivative sense and significance). (1) Naigam naya (co-ordinated viewpoint) has the widest range It accepts everything conventional, common or special. Here its three subcategories have been mentioned-ambiguous, clear and more clear (2) Samgraha naya (generalized viewpoint) covers the generalities It ignores the differences in different things or persons and establishes the common similarities (3) Vyavahar naya (particularized viewpoint) has even more limited scope It separates the things covered in Samgraha naya (generalized viewpoint) from utilitarian angle based on specific use Although these three viewpoints have progressively diminishing range they still cover the generalities and are, therefore, called Dravyarthik naya (existent material aspect) (4) Rijusutra naya (precisionistic viewpoint or that related to specific point or period of time) ignores past and future and covers only the nayapramANa-prakaraNa ( 321 ) The Discussion on Naya Pramana
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________________ COCODROPDRO.CO.CO.BILA AVIACEREA COSA FARMACO CAMARIS Actor present state. For this inherent simplicity it is called Rijusutra (riju being minute or small) (5) Shabda naya (verbal viewpoint or that related to language and grammar) is not much concerned with the meaning of a word but the message it conveys It accepts variance in meaning based on grammatical attributes like gender, tense, number etc. (6) Samabhirudha naya (conventional etymological viewpoint)--The standpoint that examines different etymological meanings of synonyms even. For example Indra, Shakra and Purandar being names of the king of gods are synonymous but there etymological meaning are different. Indra is one who has grandeur, Shakra is one who has power and Purandar is one who destroys cities (7) Evambhuta naya (viewpoint of exactness or that related to words used in original derivative sense and significance)--The standpoint that calls for use of right word for right action and not otherwise For example the term Indra should be used only when the context is of grandeur and not when he is worshipping In these aphorisms naya pramana (standard of validation of viewpoints) has been explained with the help of three examples or illustrations. Prasthak was the name given to a wooden measuring pot used as a measure for cereals in the Magadh country during that period. Consider a person going into a forest to fetch wood for making a prasthak On the way someone asks-"Where do you go ?" He replies"I am going for a prasthak." His answer is correct from avishuddha Naigam naya (the ambiguous co-ordinated viewpoint). Wood is cause and prasthak is effect. To install effect on cause is the subject of Naigam naya (co-ordinated viewpoint) Putting the same question while he is cutting a tree, his answer is"I cut a prasthak (wooden measuring pot)" This is an example of vishuddha Naigam naya (the unambiguous or clear co-ordinated viewpoint) As compared to the earlier stage, he is nearer to the final act of producing a prasthak. Then while chiseling, his answer is--"I chisel a prasthak (wooden measuring pot)," conforms to vishuddhatar Naigam naya (clearer co-ordinated viewpoint) Vyavahar naya (particularized viewpoint) is like Naigam naya (co-ordinated viewpoint) only. But according to Samgraha naya sacitra anuyogadvAra sUtra-2 (322) Illustrated Anuyogadvar Sutra-2
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________________ (generalized viewpoint) only a prasthak (wooden measuring pot) filled with grains is called prasthak (wooden measuring pot). According to the Rijusutra naya (precisionistic viewpoint) a prasthak is, indeed, a prasthak and the measured thing (grains etc) is also a prasthak. According to the three Shabda nayas (verbal viewpoints) the person who knows the purview of the meaning of the word prasthak or he who is conversant with and involved in the use and making of a prasthak is called a prasthak In this aphorism the nayas have not been defined but their purpose and use has been described The naya system has been explained with the three examples of prasthak (wooden measuring pot), Vasati (abode), and Pradesh (space-point) vasatidRSTAnta dvArA naya nirUpaNa __475. se kiM taM vasahidiTTateNaM ? ___vasahidiTTateNaM se jahAnAmae kei purise kaMci purisaM vadijjA, kahiM bhavaM vasasi ? OM tattha avisujho Negamo bhaNai-loge vsaami| ____ loge tivihe paNNatte, taM jahA-uDDaloe, adholoe, tiriyaloe, tesu savvesu bhavaM vasasi ? visuddho Negamo bhaNai-tiriyaloe vsaami| ___ tiriyaloe jaMbUddIvAdIyA sayaMbhUramaNapajjavasANA asaMkhejjA-dIva-samuddA paNNattA, tesu savvesu bhavaM vasasi ? visuddhatarAo Negamo bhaNati-jaMbuddIve vsaami| ___ jambuddIve dasa khettA paNNattA, taM jahA-1. bharahe, 2. eravae, 3. hemavae, 4. eraNNavae, 5. harivasse, 6. rammagavasse, 7. devakurA, 8. uttarakurA, 9. puSvavidehe, 10. avaravidehe, tesu sabbesu bhavaM vasasi ? visuddhatarAo Negamo bhaNati-bharahe vsaami| ___ bharahe vAse duvihe paNNatte, taM jahA-dAhiNaDabharahe ya uttaraDabharahe ya, tesu sabbesu bhavaM vasasi ? visuddhatarAo Negamo bhaNati-dAhiNaDDhabharahe vsaami| nayapramANa-prakaraNa (323) The Discussion on Naya Pramana
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________________ ____ dAhiNaDDabharahe aNegAiM gAma-Nagara-kheDa-kabbaDa-maDaMba-doNamuha-paTTaNA ''gara-saMvAha-saNNivesAiM, tesu savvesu bhavaM vasasi ? visuddhatarAo Negamo bhaNatipADaliputte vsaami| ___pADaliputte aNegAiM gihAiM, tesu sambesu bhavaM vasasi ? visuddhatarAo Negamo bhaNati-devadattassa ghare vsaami| devadattassa ghare aNegA koTThagA, tesu savvesu bhavaM vasasi ? visuddhatarAo Negamo 9 bhaNati-gabbhaghare vsaami| evaM visuddhatarAgassa Negamassa vasamANo vsti| evameva vavahArassa vi| saMgahassa saMthArasamArUDho vsti| ujjusuyassa jesu AgAsapaesesu ogADho tesu vsi| tiNhaM saddanayANaM AyabhAve vsi| se taM vshidittuNtennN| 475. (pra.) jisake dvArA nayoM kA svarUpa jAnA jAtA hai vaha vasatidRSTAnta kyA hai ? (u.) vasati ke dRSTAnta dvArA nayoM kA svarUpa isa prakAra hai-jaise kisI puruSa ne kisI * anya puruSa se pUchA-"Apa kahA~ rahate haiM ?" usane avizuddha naigamanaya ke anusAra uttara diyA- 'maiM loka me rahatA huuN|" ___ punaH pUchA-"loka ke to tIna bheda haiM-Urdhvaloka, adholoka, tiryglok| to kyA Apa ina sabameM rahate haiM ?'' vizuddha naigamanaya ke anusAra usane kahA-"maiM tiryagloka meM rahatA huuN|" kI praznakartA ne punaH prazna kiyA-"tiryagaloka meM jambUdvIpa Adi svayaMbhUramaNa samudra paryanta asaMkhyAta dvIpa-samudra hai| to kyA Apa ina sabhI meM rahate haiM ?' pratyuttara meM vizuddhatara naigamanaya ke abhiprAyAnusAra usane kahA- "maiM jambUdvIpa meM rahatA huuN|" praznakartA ne punaH prazna kiyA-"jambUdvIpa meM dasa kSetra haiM, yathA-(1) bharata, (2) airavata, (3) haimavata, (4) airaNyavata, (5) harivarSa, (6) ramyakavarSa, (7) devakuru, (8) uttarakuru, (9) pUrvavideha, aura (10) aprvideh| kyA Apa ina dasoM kSetroM meM rahate ra hai?'' vizuddhatara naigamanaya ke abhiprAyAnusAra usane uttara diyA-"maiM bharatakSetra meM rahatA huuN|' " sacitra anuyogadvAra sUtra-2 (3207 (324) Illustrated Anuyogadvar Sutra-2
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________________ se praznakartA ne punaH pUchA-"bharatakSetra ke do vibhAga haiM-dakSiNArdhabharata aura uttraardhbhrt| kyA Apa una donoM vibhAgoM meM rahate haiM ?'' vizuddhatara naigamanaya kI dRSTi se usane uttara diyA-"dakSiNArdhabharata meM rahatA huuN|" ___ praznakartA ne punaH pUchA-"dakSiNArdhabharata meM to aneka grAma, nagara, kheDa, karvaTa, maDaMba, droNamukha, paTTana, Akara, saMvAha, sanniveza haiN| kyA Apa una sabameM rahate haiM ?' vizuddhatara naigamanayAnusAra usane uttara diyA-"maiM pATaliputra meM rahatA huuN|" / praznakartA ne punaH pUchA- "pATaliputra me aneka ghara hai| to kyA Apa una sabhI meM nivAsa karate hai ?'' taba vizuddhatara naigamanaya kI dRSTi se uttara diyA-"devadatta ke ghara meM basatA huuN|" praznakartA ne punaH pUchA-''devadatta ke ghara meM aneka prakoSTha-koThe (kamare) haiN| to kyA Apa una sabameM rahate haiM ?'' usane vizuddhatara naigamanaya ke anusAra uttara diyA-"(nahIM, maiM una sabameM to nahIM rahatA, kintu) garbhagRha meM rahatA huuN|'' isa prakAra vizuddha naigamanaya ke mata se nivAsa karate hue vasate hue ko vasatA huA mAnA jAtA hai| vyavahAranaya kA maMtavya bhI isI prakAra kA hai| saMgrahanaya ke matAnusAra zayyA para baiThe yA leTe hue vyakti ko hI vasatA huA kahA jA sakatA hai| RjusUtranaya ke mata se jitane AkAzapradezo meM vyakti vidyamAna hai, uname hI vasatA huA mAnA jAtA hai| tInoM zabdanayoM ke abhiprAya se AtmabhAva (apane svarUpa) meM hI nivAsa hotA hai|| isa prakAra vasati ke dRSTAnta dvArA nayoM kA svarUpa jAnanA caahie| VASATI DRISTANT 475. (Q.) What is this Vasati dristant (example of an abode)? (Ans.) Vasati dristant (example of an abode) is : For instance a person asks another person-"Where do you live ?" He answers from avishuddha Naigam naya (the ambiguous co-ordinated viewpoint)--"I live in the Lok (universe)." ___On further inquiry-"There are three divisions of the LokUrdhva Lok (heavens), Adho Lok (hells) and Tiryag Lok (middle (325) The Discussion on Naya Pramana 3 nayapramANa-prakaraNa
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________________ world). Do you live in all these ?" He answers from vishuddha Naigam naya (the unambiguous or clear co-ordinated viewpoint) "I live in the middle world." He is again asked--"In the middle world there are said to be innumerable continents and oceans starting from Jambudveep and ending in Svayambhuraman ocean. Do you live in all these?" He answers from vishuddhatar Naigam naya (clearer co-ordinated viewpoint)_"I live in Jambudveep." He is further asked--"In Jambudveep there are said to be ten regions--(1) Bharat, (2) Airavat, (3) Haimavat, (4) Airanyavat, (5) Harivarsh, (6) Ramyakvarsh, (7) Deva-kuru, (8) Uttar-kuru, (9) Purvavideh, and (10) Aparvideh. Do you live in all these ?" He answers from vishuddhatar Naigam naya (still clear co-ordinated viewpoint)--"I live in Bharat region." He is asked again-"In Dakshinardh (Southern) Bharat there are many types of settlements like gram (village), nagar (city), khet (a settlement surrounded by a temporary mud wall), karbat (untidy and ragged settlement), madamb (a remote or isolated town), dron-mukh (a city connected by both waterways and roads), pattan (commercial city), aakar (a settlement near mines), samvaha (a castle like settlement atop hill) and sannivesh (a suburb). Do you live in all these ?" He answers from vishuddhatar Naigam naya (still clear co-ordinated viewpoint)--"I live in Pataliputra (name of a city)." He is again asked--"In Pataliputra there are many houses. Do you live in them all ?" He answers from vishuddhatar Naigam naya (clearer co-ordinated viewpoint)_"I live in the house of Devadatt (name of a person)." He is again asked--"In the house of Devadatt there are many rooms. Do you live in them all ?" He answers from vishuddhatar Naigam naya (clearer co-ordinated viewpoint)--"I live in the inner room." This way according to vishuddha Naigam naya (the unambiguous or clear co-ordinated viewpoint) a person actually living in an abode is said to be living there. sacitra anuyogadvAra sUtra-2 (326) Illustrated Anuyogadvar Sutra-2
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________________ Same is true for Vyavahar naya (particularized viewpoint). According to Samgraha naya (generalized viewpoint) a person actually lying in or sitting on a bed is said to be living there (vasati means to settle in an abode and unless one makes himself comfortable on a bed he cannot be called settled). According to the Rijusutra naya (precisionistic viewpoint) the person lives only in the space-points he occupies. According to the three Shabda naya (verbal viewpoints) the person lives within his own self. This concludes the description of Vasati dristant (example of an abode). pradezadRSTAnta dvArA naya nirUpaNa 476. se kiM taM padesadiTTateNaM ? padesadir3hateNaM Negamo bhaNati-chaNhaM padeso, taM jahA-1. dhammapadeso, 2. adhammapadeso, 3. AgAsapadeso, 4. jIvapadeso, 5. khaMdhapadeso, 6. despdeso| evaM vayaM Negama saMgaho bhaNati-jaM bhaNasi-chaNhaM padeso taM na bhvi| kamhA ? jamhA jo desapadeso so tasseva dvvss| jahA ko diTuMto ? dAseNa me kharo kIo dAso vi me kharo vi me, taM mA bhaNAhi-chaNhaM paeso, bhaNAhi paMcaNhaM paeso, taM jahA-dhammapaeso adhammapaeso AgAsapadeso jIvapaeso khNdhpdeso| ___ evaM vayaMta saMgahaM vavahAro bhaNai-jaM bhaNasi-paMcaNhaM paeso taM Na bhvi| ___ kamhA ? jai paMcaNhaM goTThiyANaM kei davyajAe sAmaNNaM, taM jahA-hiraNNe vA suvaNNe vA dhaNe vA dhaNNe vA, to juttaM vattuM jahA paMcaNhaM paeso ? taM mA bhaNAhi-paMcaNhaM paeso, bhaNAhi-paMcaviho paeso, taM jahA-dhammapadeso adhammapadeso AgAsapadeso jIvapadeso khNdhpdeso| evaM vadaMtaM vavahAraM ujjusuo bhaNati-jaM bhaNasi-paMcaviho padeso taM na bhvi| nayapramANa-prakaraNa (327) The Discussion on Naya Pramana
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________________ kamhA ? jai te paMcaviho paeso evaM te ekkekko paeso paMcaviho evaM te paNuvIsativiho padeso bhavati, taM mA bhaNAhi-paMcaviho paeso, bhaNAhi-bhaiyavyo padeso-siyA dhammapadeso siyA adhammapadeso siyA AgAsapadeso siyA jIvapadeso siyA khNdhpdeso| ___ evaM vayaMtaM ujjusuyaM saMpatisaddo bhaNati-jaM bhaNasi bhaiyaco padeso taM na bhvti| ___ kamhA ? jai te bhaiyavyo padeso evaM te 1. dhammapadeso vi siyA adhammapadeso siyA AgAsapadeso siyA jIvapadeso siyA khaMdhapadeso, 2. adhammapadeso vi siyA dhammapadeso OM siyA AgAsapaeso siyA jIvapaeso siyA khaMdhapaeso, 3. AgAsapaeso vi siyA dhammapadeso siyA ahammapaeso siyA jIvapaeso siyA khaMdhapaeso, 4. jIvapaeso vi siyA dhammapaeso siyA adhammapaeso siyA AgAsapadeso siyA khaMdhapaeso, 5. khaMdhapaeso vi siyA dhammapadeso siyA adhammapadeso siyA AgAsapadeso siyA jiivpdeso| evaM te aNavatthA bhavissaI, taM mA bhaNAhi-bhaiyavyo padeso, bhaNAhi-dhamme padese se padese dhamme, ahamme padese se padese ahamme, AgAse padese se padese AgAse, jIva 6 padese se padese No jIve, khaMdhe padese se padese nnokhNdhe| evaM vayaM saddaNayaM samabhirUDho bhaNati-jaM bhaNasi-dhamme padese se padese dhamme jAva khaMdhe padese se padese nokhaMdhe taM na bhvi| kamhA ? ettha do samAsA bhavaMti, taM jahA-tappurise ya kammadhArae y| taM Na Najjai katareNaM samAseNaM bhaNasi-kiM tappuriseNaM kiM kammadhAraeNaM? jai tappuriseNaM bhaNasi to mA evaM bhaNAhi, aha kammadhAraeNaM bhaNasi to visesao bhaNAhi-dhamme ya se padese ya se padese dhamme, ahamme ya se padese ya se se padese ahamme, AgAse ya se padese ya se se se padese AgAse, jIve ya se padese ya se se padese nojIve, khaMdhe ya se padese ya se se padese nokhNdhe|| evaM vayaMta saMpayaM samabhirUDhaM evaMbhUo bhaNai-jaM jaM bhaNasi taM taM savvaM kasiNaM paDipuNNaM niravasesaM egagahaNagahitaM dese vi me avatthU padese vi me avtthuu| se taM * pdesdiddh'tennN| se taM nnyppmaanne| // nayapamANe ti payaM sammattaM // sacitra anuyogadvAra sUtra-2 askesaks.siksakssskotke is.skosekaske.slesaksaksakseaksiseaks.skseaks.ske.ke.ske.slesakskskshakakakakisaks.skrian (328) Illustrated Anuyogadvar Sutra-2
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________________ 476. (pra.) pradezadRSTAnta dvArA pratipAdita nayoM kA svarUpa kyA hai? (u.) pradezoM ke dRSTAnta dvArA nayoM kA svarUpa isa prakAra hai naigamanaya kahatA hai-"chaha dravyoM ke pradeza hote haiM, jaise-(1) dharmAstikAya kA pradeza. (2) adharmAstikAya kA pradeza, (3) AkAzAstikAya kA pradeza, (4) jIvAstikAya kA pradeza, (5) skandha kA pradeza, aura (6) deza kA prdesh|" aisA kahane para naigamanaya se saMgrahanaya kahatA hai- "jo tuma kahate ho ki 'chahoM ke pradeza haiM', vaha ucita nahIM hai|' "kyoM (nahIM hai)?" "isalie ki jo deza kA pradeza hai, vaha usI dravya kA hai (usase bhinna nahIM hai)|" / "isake lie koI dRSTAnta hai?' "haoN, dRSTAnta hai| jaise mere dAsa ne gadhA kharIdA aura dAsa merA hai aura gadhA bhI merA ra hai| isalie yaha mata kaho ki 'chaho ke pradeza haiM', yaha kaho ki 'pA~coM kA pradeza hai|' yathA (1) dharmAstikAya kA pradeza, (2) adharmAstikAya kA pradeza, (3) AkAzAstikAya kA pradeza, (4) jIvAstikAya kA pradeza, aura (5) skandha kA prdesh|" / ___ saMgrahanaya ke aisA kahane para vyavahAranaya ne kahA-"tuma kahate ho ki pA~coM ke pradeza haiM, vaha ucita nahIM hai|" ___"kyoM nahIM hai?" meM pratyuttara meM vyavahAranaya ne kahA-"jaise pA~ca goSThika puruSoM (mitroM yA bhAgIdAroM) kA koI dravya sAmAnya (sabake adhikAra kA) hai-hiraNya, svarNa, dhana, dhAnya Adi (vaise hI pA~coM ke pradeza sAmAnya hote) to tumhArA kahanA ucita thA ki pA~coM ke pradeza haiN| (parantu aisA hai nahIM) isalie aisA mata kaho ki 'pA~coM ke pradeza haiM', kintu kaho-'pradeza pA~ca prakAra kA hai', jaise-(1) dharmAstikAya kA pradeza, (2) adharmAstikAya kA pradeza, (3) AkAzAstikAya kA pradeza, (4) jIvAstikAya kA pradeza, aura (5) skandha kA prdesh|" ___ vyavahAranaya ke aisA kahane para RjusUtranaya kahatA hai- "tuma bhI jo kahate ho ki 'pA~ca prakAra ke pradeza haiM', vaha ucita nahIM hai|' "kyoM nahIM hai?" nayapramANa-prakaraNa (329) The Discussion on Naya Pramana
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________________ ___ "kyoMki yadi 'pA~ca prakAra ke pradeza haiM' yaha kaho to eka-eka pradeza pA~ca-pA~ca prakAra 9 kA ho jAne se tumhAre mata se paccIsa prakAra kA pradeza hogaa| isalie aisA mata kaho ki 'pA~ca prakAra kA pradeza hai|' yaha kaho ki 'pradeza bhajanIya (vikalpayukta) hai|" yathA (1) syAt dharmAstikAya kA pradeza, (2) syAt adharmAstikAya kA pradeza, (3) syAt kI AkAzAstikAya kA pradeza, (4) syAt jIva kA pradeza, aura (5) syAt skandha kA pradeza hai|" ___ aisA kahane para RjusUtranaya se saMpratizabdanaya kahatA hai-"tuma jo kahate ho ki 'pradeza - bhajanIya hai', yaha kahanA ucita nahIM hai|" "kyoM nahIM hai ?" "kyoMki 'pradeza bhajanIya hai', aisA mAnane se to (1) dharmAstikAya kA pradeza adharmAstikAya kA pradeza, AkAzAstikAya kA pradeza, jIvAstikAya kA pradeza aura skandha o kA bhI pradeza ho sakatA hai| isI prakAra (2) adharmAstikAya kA pradeza dharmAstikAya kA pradeza, AkAzAstikAya kA pradeza, jIvAstikAya kA pradeza evaM skandha kA pradeza ho sakatA hai| (3) AkAzAstikAya kA pradeza bhI dharmAstikAya kA pradeza, adharmAstikAya kA pradeza, jIvAstikAya kA pradeza evaM skandha kA pradeza ho sakatA hai| (4) jIvAstikAya kA pradeza bhI dharmAstikAya kA pradeza, adharmAstikAya kA pradeza, AkAzAstikAya kA pradeza yA skandha kA pradeza ho sakatA hai| (5) skandha kA pradeza bhI dharmAstikAya kA pradeza, adharmAstikAya kA pradeza, AkAzAstikAya kA pradeza athavA jIvAstikAya kA pradeza ho sakatA hai| isa prakAra se anavasthA (jahA~ tarka va yukti kA kahIM bhI anta na ho use anavasthA doSa kahA jAtA hai) ho jaayegii| ataH aisA mata kaho-'pradeza bhajanIya hai', kintu aisA kaho-'dharmarUpa jo pradeza hai, vahI pradeza dharma hai-dharmAtmaka hai, jo adharmAstikAya kA pradeza hai, vahI pradeza adharmAstikAyAtmaka hai; jo AkAzAstikAya kA pradeza hai, vahI pradeza AkAzAtmaka hai, jo jIvAstikAya kA pradeza hai, vahI pradeza nojIva hai; isI prakAra jo skandha kA pradeza hai, vahI pradeza noskandhAtmaka hai'|' __zabdanaya ke aisA kahane para samprati samabhirUDhanaya kahatA hai-"tuma kahate ho ki dharmAstikAya kA jo pradeza hai, vahI pradeza dharmAstikAya rUpa hai, yAvat skandha kA jo pradeza hai, vahI pradeza noskandhAtmaka hai, kintu tumhArA yaha kathana yuktisaMgata nahIM hai|" "kisalie?" sacitra anuyogadvAra sUtra-2 (330) Illustrated Anuyogadvar Sutra-2
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________________ ___ "kyoMki yahA~ (dhamme paese Adi meM) tatpuruSa aura karmadhAraya yaha do samAsa hote haiN| isalie saMdeha hotA hai ki ukta donoM samAsoM meM se tuma kisa samAsa kI dRSTi se 'dharmapradeza' Adi kaha rahe ho? yadi tatpuruSa samAsadRSTi se kahate ho to aisA mata kaho aura yadi karmadhAraya samAsa kI apekSA kahate ho taba vizeSaNa sahita kahanA cAhie-dharma aura usakA jo pradeza hai (usakA samasta dharmAstikAya ke sAtha samAnAdhikara ho jAne se), vahI pradeza dharmAstikAya hai| isI prakAra adharma aura usakA jo pradeza hai, vahI pradeza adharmAstikAya rUpa hai; AkAza aura usakA jo pradeza hai, vahI pradeza AkAzAstikAya hai; eka jIva aura usakA jo pradeza hai, vahI pradeza nojIvAstikAya hai tathA skandha aura usakA jo pradeza hai, vahI pradeza noskandhAtmaka hai| samabhirUr3hanaya ke aisA kahane para evaMbhUtanaya kahatA hai-"(dharmAstikAya Adi ke viSaya meM) jo kucha bhI tuma kahate ho vaha samIcIna nhiiN| mere mata se ve saba kRtsna (deza-pradeza kI kalpanA se rahita) haiM, pratipUrNa aura niravazeSa (avayavarahita) haiM, eka grahaNagRhIta haiM-eka nAma se grahaNa kiye gaye haiN| ataH deza bhI avAstavika hai evaM pradeza bhI Hot avAstavika hai|" ___yahI pradezadRSTAnta hai| isa prakAra nayapramANa kA varNana pUrNa huaa| vivecana-pradezadRSTAnta-dravya ke sAtha juDA (salagna) huA kalpita bhAga deza tathA usakA atyanta sUkSma bhAga pradeza kahalAtA hai| niraza deza, nirvibhAgI bhAga, avibhAgI pariccheda ye pradeza ke paryAyavAcI zabda hai| dharmAstikAya, adharmAstikAya, AkAza aura eka jIva ye cAro akhaNDa dravya hai| deza usakA kalpita bhAga hai tathA pradeza usakA paramANu jitanA bhAga hai| pradezadRSTAnta meM sAto nayo kA abhimata isa " prakAra hai (1) naigamanaya naigamanaya sAmAnya aura vizeSa dono ko mAnya karatA hai isalie dharmAstikAya Adi chaho ke pradeza ko svIkRta karatA hai| (2) saMgrahanaya sagrahanaya ke anusAra deza koI svatantra dravya nahI hai isalie vaha 'deza kA pradeza' isa vikalpa ko svIkAra nahIM krtaa| dharmAstikAya Adi dravyo se sambandhita deza kA jo pradeza hai vaha una dravyo kA hI pradeza hai kyoki vaha deza usase bhinna nahI hai| isalie chaho kA pradeza nahIM hotA, pA~co kA hotA hai| 'pA~co kA pradeza' yaha sagrahanaya kI svIkRti hai| nayapramANa-prakaraNa (331) The Discussion on Naya Pramana
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________________ (3) vyavahAranaya vyavahAranaya kahatA hai-eka hI pradeza pA~co dravyo se sambandhita ho taba yaha kathana ucita ho sakatA hai| jaise pA~ca bhAiyo kA sonA, ghara, bagIcA aadi| yahA~ pA~co dravyoM ke pradeza bhinna-bhinna hai isalie dravya aura lakSaNa kI sakhyA ke AdhAra para yaha kahA jA sakatA hai ki pradeza pA~ca prakAra kA hotA hai| (4) RjusUtranaya___ vyavahAranaya ke kathana se apanI asahamati vyakta karatA huA RjusUtranaya kahatA hai-pA~ca prakAra kA pradeza mAnane se usake paccIsa bheda ho jaayege| pratyeka pradeza ke pA~ca prakAra pA~ca dravya pradezo se guNita hone para paccIsa hote hai| isalie yaha kahanA ucita hogA ki pradeza dharma Adi pA~ca vibhAgo se vikalpanIya hai| isa prakAra mAnane se pradeza ke pA~ca bheda ghaTita ho jAte hai| (5) zabdanaya pradeza kI ukta svIkRti para Apatti karatA huA zabdanaya kahatA hai-vikalpa kI sthiti me dharmAstikAya kA pradeza adharmAstikAya kA ho jaayegaa| adharmAstikAya kA pradeza dharmAstikAya kA ho jaayegaa| jaise koI vyakti kabhI rAjA kA sevaka ho jAtA hai aura kabhI amAtya ho jAtA hai| niyata vyavasthA ke abhAva meM pradeza ke sAtha bhI yahI ghaTita hogaa| isalie anavasthA doSa ke prasaMga ko TAlane ke lie yaha mAnanA ucita hai ki jo dharmAtmaka pradeza hai-dharmAstikAya se abhinna pradeza hai vaha pradeza dharma hai| isI prakAra adharma aura AkAza kA pradeza hai| jIva aura skandha saMkhyA meM ananta haiN| inakA pradeza jIvatva aura skandhatva se abhinna na hone ke kAraNa jIvAtmaka pradeza nojIva hai, skandhAtmaka pradeza noskandha hai| yahA~ 'no' zabda dezavAcaka hai| eka jIva kA pradeza sakala jIva me vyApta nahI hai isalie vaha usake eka bhAga me hai arthAt saphala jIva kA eka deza hai| (6) samabhirUr3hanaya___ 'dharma-pradeza' zabda me do samAsa saMbhAvita hai| 'dharme-pradezaH' isa vigraha vAkya me tatpuruSa samAsa hotA hai, jaise-vanehastI, tiirthekaakH| yaha saptamI tatpuruSa samAsa hai| yadi vigraha vAkya me prathamA vibhakti kI vivakSA karate hai, jaise-'dharmazcAsau pradezazca' (dharma kA pradeza) to karmadhAraya samAsa hotA hai, jaisenIlaM ca tad utpalaM ca td| tatpuruSa samAsa bheda aura abheda dono me hotA hai, jaise-kuNDe badarANi (kuDa me bera), ghaTe rUpam (ghaDe me rUpa), rAjJaH puruSaH (rAjA kA puruSa), rAjJaH zarIram (rAjA kA shriir)| 'kuNDe badarANi' eva 'rAjJa. puruSa ' bhedaparaka samAsa hai| 'ghaTe rUpam' aura 'rAjJa zarIram' abhedaparaka hai| dharme-pradeza-isame tatpuruSa samAsa hone se bheda aura abheda kA sandeha ho sakatA hai| isalie samabhirUDhanaya vizeSaNa sahita karmadhAraya ko svIkAra karatA hai| (7) evaMbhUtanaya__evaMbhUtanaya kA abhimata hai dravya akhaNDa hotA hai| usameM deza aura pradeza kI kalpanA karanA vyartha hai| isalie deza bhI avAstavika hai, pradeza bhI avAstavika hai| a sacitra anuyogadvAra sUtra-2 (392) Ilustrated Anuyogadvar Sutra-2
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________________ " * sAto naya jJAnAtmaka hai| jJAna jIva kA guNa hai| isalie inakA antarbhAva guNapramANa me bhI ho sakatA hai| kintu vahA~ jJAna ke bhedo me pratyakSa, anumAna Adi pramANo kI carcA hai| 'nayapramANa' inase bhinna rUpa meM prasiddha hai, isalie inako jIva-guNapramANa se pRthak nayapramANa ke rUpa me batAyA gayA hai| tInoM dRSTAntoM kA tAtparyArtha dravya aura vastu kI vicAraNA ke aneka mArga hai| vaha vicAraNA kabhI sthUla, sUkSma aura sUkSmatara tathA kabhI azuddha, zuddha aura zuddhatara hotI hai| dravya ke aneka paryAya hai| sthUla vicAra ke dvArA sthUla paryAya, sUkSma vicAra ke dvArA sUkSma paryAya aura sUkSmatara vicAra ke dvArA sUkSmatara paryAya kA grahaNa hotA hai| sthUla vicAra ko sApekSa dRSTi se azuddha, sUkSma vicAra ko sApekSa dRSTi se zuddha aura sUkSmatara vicAra ko sApekSa dRSTi se zuddhatara kahA jAtA hai| naigamanaya kI dRSTi me prasthaka kA sakalana bhI prasthaka hai, prasthaka kA nirmANa bhI prasthaka hai kintu tIna zabdanayoM kI dRSTi me prasthaka koI kASTha pAtra nahIM hai, vaha prasthaka kA jJAna aura upayoga hai| isa dRSTAnta kA tAtparya hai ki jJeya eka avasthA me jJAtA se bhinna hotA hai aura eka avasthA me jJAtA se abhinna ho jAtA hai| isa anekAntAtmaka dRSTi se hI vastu ko samagra dRSTikoNo se jAnA jA sakatA hai| ____ vasati dRSTAnta ke dvArA AdhAra aura Adheya kI mImAsA kI gaI hai| zabdanayatrayI ke anusAra saba dravya nirAlamba athavA svapratiSTha hote hai| kisI dravya ke lie AdhAra Avazyaka nahIM hotaa| naigamanaya dRSTi me AdhAra aura Adheya kA sambandha Avazyaka hai| isIlie AdhArabhUmi ke aneka vikalpa kiye gaye hai| pradezadRSTAnta me avayava aura avayavI ke sambandha kI mImAsA kI gaI hai| evabhUtanaya dravya ke avayavo ko asvIkAra karatA hai| naigamanaya avayava aura avayavI ke sambandha ko mAnya karatA hai| ___ isa prakAra naya vastu ke vibhinna dharmo aura vibhinna niyamo ko sApekSa dRSTi se jAnane kI prakriyA hai| (sAbhAra anu AcArya mahAprajJa jI, pR. 323-324) ||nyprmaannpd prakaraNa samApta // PRADESH DRISTANT ___476. (Q.) What is this Pradesh drustant (example of spacepoint)? (Ans.) Pradesh dristant (example of space-point) is Naigam naya (co-ordinated viewpoint) says-"Pradesh (spacepoint) is of six entities--(1) Pradesh (space-point) of Dharmastikaya (motion entity), (2) Pradesh. (space-point) of Adharmastukaya (rest entity), (3) Pradesh (space-point) of Akashastikaya (space entity), (4) Pradesh. (space-point) of Jivastikaya (life entity), (5) Pradesh (space-point) of Skandha (an nayapramANa-prakaraNa (333) The Discussion on Naya Pramana
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________________ aggregate of matter particles), and (6) Pradesh (space-point) of the Desh (a section of any of these five)." At this statement of Naigam naya (co-ordinated viewpoint), Samgraha naya (generalized viewpoint) says-- "Your statement that 'Pradesh (space-point) is of six entities' is wrong." "Why so ?" "Because the Pradesh (space-point) of Desh (a section) belongs to the same entity (under consideration)." "Is there some example for this ?" "Yes, there is--for instance my servant purchases a donkey (on my behalf). Here the servant belongs to me and the donkey also belongs to me. Therefore do not say that 'Pradesh (space-point) is of six entities', say that 'Pradesh (space-point) is of five entities', and they are (1) Pradesh (space-point) of Dharmastikaya (motion entity), (2) Pradesh (space-point) of Adharmastikaya (rest entity), (3) Pradesh (space-point) of Akashastikaya (space entity), (4) Pradesh (space-point) of Juvastikaya (life entity), and (5) Pradesh (space-point) of Skandha (an aggregate of matter particles)." To Samgraha naya (generalized viewpoint), stating thus, Vyavahar naya (particularized viewpoint) says--"Your statement that Pradesh (space-point) is of five entities is not correct." "Why so ?? Your statement that " 'Pradesh (space-point) is of five entities' would be proper if like a common property belonging to five persons (or partners), such as silver, gold, wealth or food-grains, the particular space-point was common to all the five entities. Therefore do not say that 'Pradesh (space-point) is of five entities' but say that 'Pradesh (space-point) is of five kinds--(1) Pradesh (space-point) of Dharmastikaya (motion entity), (2) Pradesh (space-point) of Adharmastikaya (rest entity), (3) Pradesh (spacepoint) of Akashastikaya (space entity), (4) Pradesh (space-point) of Jivastikaya (life entity), and (5) Pradesh (space-point) of Skandha (an aggregate of matter particles)." OM sacitra anuyogadvAra sUtra-2 ( 334 ) Illustrated Anuyogadvar Sutra-2
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________________ OPPAR To Vyavahar naya (particularized viewpoint), stating thus, Rijusutra naya (precisionistic viewpoint) says--"Your statement that 'Pradesh (space-point) is of five kinds' is not correct." "Why so ?" "Because if you say that 'Pradesh (space-point) is of five kinds' then the aforesaid five Pradeshas will have five kinds each, making the total types of Pradeshas to be twenty five in your heart opinion. Therefore, do not say that 'Pradesh (space-point) is of five kinds' but say that 'Pradesh is bhajaniya (open to alternatives) - (1) there may be a Pradesh (space-point) of Dharmastikaya (motion entity), (2) there may be a Pradesh (space-point) of Adharmastikaya (rest entity), (3) there may be a Pradesh (spacepoint) of Akashastikaya (space entity), (4) there may be a Pradesh (space-point) of Jivastikaya (life entity), and (5) there may be a Pradesh (space-point) of Skandha (an aggregate of matter particles)." To Rijusutra naya (precisionistic viewpoint), stating thus, Samprati-shabda naya (present verbal viewpoint) says--"Your statement that 'Pradesh is bhajaniya (open to alternatives)' is not correct." "Why so ?" "Because if you say that 'Pradesh is bhajaniya (open to alternatives)' then-(1) a Pradesh (space-point) of Dharmastikaya (motion entity) might also be a Pradesh (space-point) of Adharmastikaya (rest entity) or a Pradesh (space-point) of Akashastikaya (space entity) or a Pradesh (space-point) of Jivastikaya (life entity) or a Pradesh (space-point) of Skandha (an aggregate of matter particles). And in the same way--(2) a Pradesh of Adharmastikaya might also be a Pradesh of Dharmastikaya or a Pradesh of Akashastikaya or a Pradesh of Juvastikaya or a Pradesh of Skandha; (3) a Pradesh of Akashastikaya might also be a Pradesh of Dharmastikaya or a Pradesh of Adharmastikaya or a Pradesh of Jivastikaya or a Pradesh of Skandha; (4) a Pradesh of Jivastikaya might also be a OGRODROR PROPAPAROSCOXOPLOY 12 * * * nayapramANa-prakaraNa ( 335 ) The Discussion on Naya Pramana
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________________ ** 9 Pradesh of Dharmastikaya or a Pradesh of Adharmastikaya or a Pradesh of Akashastikaya or a Pradesh of Skandha; (5) a Pradesh of Skandha might also be a Pradesh of Dharmastikaya or a Pradesh of Adharmastikaya or a Pradesh of Akashastikaya or a Pradesh of Jivastikaya. This would lead to a fallacy (endless or inconclusive logic). Therefore do not simply say that 'Pradesh is bhajaniya (open to alternatives)', say that only that Pradesh is Dharmastikaya- en pradesh which is in the form of Dharma; only that Pradesh is Adharmastikaya-pradesh which is in the form of Adharm that Pradesh is Akashastikaya-pradesh which is in the form of Akash; only that Pradesh is Jivastikaya-pradesh which is in the form of No-jiva (a particular jiva or soul), only that Pradesh is Skandhastikaya-pradesh which is in the form of No-skandh (a particular aggregate of matter)'." To Samprati-shabda naya (present verbal viewpoint), stating thus, Samprati-samabhirudha naya says--"Your statement that only that Pradesh is Dharmastikaya-pradesh which is in the form of Dharma, (and so on up to-) only that Pradesh is Skandhastikaya-pradesh which is in the form of No-Skandh (a particular aggregate of matter) is not correct." "Why so ?" "Because there are two kinds of compounds involved here (in the word Dharma-pradesh)-dependent determinative compound and descriptive determinative compound. It is not clear which out of the two you intend when you say Dharma-pradesh (etc.). If you intend to conform to the dependent determinative compound do not say thus. However if you intend to conform to descriptive determinative compound then you should be specific and say-- Dharma and that Pradesh of it, which is in the form of Dharma is Dharmastikaya-pradesh; Adharma and that Pradesh of it, which is in the form of Adharma is Adharmastikaya-pradesh; Akash and that Pradesh of it, which is in the form of Akash is Akashastikayapradesh; No-jiva and that Pradesh of it, which is in the form of No to OM sacitra anuyogadvAra sUtra-2 ( 336 ) Illustrated Anuyogadvar Sutra-2 100% CUT Tos 900 OYDYTOS CONGO CONGO XY912 * * * 02.0 *
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________________ jiva is No-nvastikaya-pradesh; No-skandha and that Pradesh of it, which is in the form of No-skandha is No-skandhastikayapradesh." To Samprati-samabhirudha naya, stating thus, Evambhuta naya says "Whatever you say (about Dharmastikaya etc.) is not correct. According to me they all are whole (without any sections or space-points), complete (in themselves), undivided (without components) and comprehended unitarily (by just one word). Thus, to me a section is unreal and a space-point is also unreal." This concludes the description of Pradesh dristant (example of space-point. Elaboration-An imaginary section of an entity or substance is called Desh and its extremely minute part is called Pradesh or space-point. A section without further sections, indivisible part, a fraction without further fractions, all these terms mean Pradesh Dharmastikaya (motion entity), Adharmastikaya (rest entity), Akashastikaya (space entity) and a single Jivastikaya (life entity), these four are indivisible entities. Desh is an imaginary section and Pradesh is a minute section equal to a single paramanu (ultimate particle). In this example of space-point the seven opinions conforming to the seven nayas are as follows (1) Naigam naya Naigam naya (co-ordinated viewpoint) accepts both common and special Therefore it accepts Pradeshas of all the six entities including Dharmastikaya. (2) Samgraha naya According to Samgraha naya (generalized viewpoint) Desh (section) is not an independent entity, therefore it does not accept the alternative 'the Pradesh of Desh'. The sections of these entities are not independent of the entities, therefore, a Pradesh of a section of an entity is a Pradesh of that entity only. Thus according to the Samgraha naya (generalized viewpoint) only five out of the said six entities have Pradeshas. (3) Vyavahar naya Vyavahar naya (particularized viewpoint) maintains that the aforesaid statement is true only if a single Pradesh is related to all the nayapramANa- prakaraNa (337) The Discussion on Naya Pramana
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________________ five entities For example gold, house or garden jointly belonging to five brothers Here the Pradeshas of five different entities are different Therefore only based on the number of entities and its attributes it can be said that Pradesh is of five kinds (4) Rijusutra naya Deviating from Vyavahar naya (particularized viewpoint), Rijusutra naya (precisionistic viewpoint or that related to specific point or period of time) maintains that if five kinds of Pradeshas are accepted there will be twenty five types, five each for five entities Therefore, it would be proper to say that Pradesh has a scope of or is open to five alternatives including that of Dharmastikaya This way the five kinds are acceptable (5) Shabda naya Objecting to the aforesaid statement, Shabda naya (verbal viewpoint or that related to language and grammar) states that if alternatives are accepted a Pradesh of Dharmastikaya could become that of Adharmastikaya For example a person becomes a servant of a king at one time and at the other the same person may become a servant of the minister. In absence of proper ruling the same could happen to Pradesh Therefore, in order to avoid such ambiguity it is proper to accept that only a Pradesh in the form of Dharma is Dharmastikaya-pradesh The same holds good for Adharma and Akash The Jivastikaya and Skandhastikaya are infinite in number As a Pradesh of a juva (soul) is inseparable from that particular jiva (soul) it is named No-juva Same is true for Skandha Here the prefix 'No' indicates a section or a part. A Pradesh of one jiva (soul) is not common to all juvas (souls), thus it is only a part of the entity juva (soul) taken as a generic term or an aggregate of all jivas (souls) (6) Samabhirudha naya The word Dharma-pradesh is a compound word that could be made two ways. Dependent determinative compound and descriptive determinative compound The declension of the first is Dharmapradeshah (pradesh from dharma), just like Vane-hasti (elephant from Jungle) and Tirthe-kakah (crow from pilgrimage center) It is according to the seventh case ending called Tatpurush Samas and is not applicable here. If we apply the first declension here it means-Dharmashchasau sacitra anuyogadvAra sUtra - 2 (338) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ To pradeshashcha (pradesh of dharma) and it is descriptive determinative compound, This compounding carries two meanings-one conveys the sense of sameness and the other that of difference For example 'kunde badarani' (berries in a bowl) and 'ghate rupam' (shape in a pitcher) are the examples of the first and 'rajnah purushah' (man of the king) and frajnah shariram' (body of the king) are that of the second. As in 'Dharm pradeshah' Karmadharaya Samas or descriptive determinative compound has been used it may create a doubt with respect to two different nuances of sameness and difference Therefore Samabhirudha naya accepts descriptive determinative compound but with an unambiguous adjective. (7) Evambhuta naya Evanbhuta naya (viewpoint of exactness or that related to words used in original derivative sense and significance) maintains that an entity is indivisible. It is useless to conceive sections or space-points in it. Therefore Desh (section) is unreal as also is Pradesh. All the seven nayas have intellectual base Intelligence or knowledge is the attribute of jiva (soul) Therefore these can be included in the Guna pramana also. But there the kinds of knowledge refer to validity of direct perception, conception etc As naya pramana is popularly accepted as an independent topic it has been discussed here under the heading Naya Pramana. THEMES OF THE THREE EXAMPLES There are various methods of contemplation regarding entities and substances This contemplation sometimes takes the path of gross to subtle to still subtler and at other that of impure to pure to still purer. Entity has numerous modes or alternative transformations The object of gross contemplation is gross mode, that of subtle contemplation is subtle mode and that of still subtle contemplation is still subtle mode. In relative terms gross contemplation is called impure, subtle contemplation is called pure and still subtle contemplation is called still pure Prasthak-From the Naigam naya (co-ordinated viewpoint) acquisition of prasthak is prasthak and the making of a prasthak is also prasthak But from the three Shabda naya (verbal viewpoints) prasthak nayapramANa-prakaraNa ( 339 ) The Discussion on Naya Pramana
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________________ is not some wooden measuring pot but it is the knowledge and use of prasthak. This example conveys that a thing which is to be known is different from the knower from one perspective, becomes same as the knower from another perspective. Only with this perspective of nonabsolutism a thing can be understood from all angles. Vasati-The example of vasati explains the relationship of support and the supported. According to the three Shabda nayas (verbal viewpoints) all entities are self-supported or have an independent existence. No entity needs any support. But according to Naigam naya (co-ordinated viewpoint) the inter-relation of support and the supported is essential. Therefore many alternatives of support or basis have been formulated or conceived. Pradesh-In the example of Pradesh the whole and its components have been discussed. According to Evambhuta naya there is no existence of components or parts. Naigam naya (co-ordinated viewpoint) accepts the relationship of the whole and its parts. Thus naya is the process of understanding various attributes and properties of things from a relative angle. (Anuogadaraim by Acharya Mahaprajna, p. 323-324) END OF THE DISCUSSION ON NAYA PRAMANA * sacitra anuyogadvAra sUtra - 2 (340) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ sakhyApramANa-prakaraNa THE DISCUSSION ON SAMKHYA PRAMANA saMkhyApramANa ke ATha prakAra 477. se kiM taM saMkhappamANe ? saMkhappamANe aTThavihe pnnnntte| taM jahA-1. nAmasaMkhA, 2. ThavaNasaMkhA, 3. davyasaMkhA, 4. ovammasaMkhA, 5. parimANasaMkhA, 6. jANaNAsaMkhA, 7. gaNaNAsaMkhA, 8. bhaavsNkhaa| __ 477. (pra.) saMkhyApramANa kyA hai ? (u.) saMkhyApramANa ATha prakAra kA hai| yathA-(1) nAmasaMkhyA, (2) sthApanAsaMkhyA, (3) dravyasaMkhyA, (4) aupamyasaMkhyA, (5) parimANasaMkhyA, (6) jJAnasaMkhyA, (7) gaNanAsaMkhyA, aura (8) bhaavsNkhyaa| vivecana-jisake dvArA sakhyA-gaNanA kI jAye use gaNanAsaMkhyA kahate hai| prAkRta bhASA me 'saMkha' zabda se 'saMkhyA' aura 'zaMkha' donoM hI rUpa banate hai| isa kAraNa yahA~ nAma-sthApanA Adi ke vicAra me jahA~-jahA~ saMkhyA athavA zaMkha zabda upayukta ghaTita hotA ho vahA~-vahA~ usa-usa zabda kI yojanAsagati kara lenA caahie| saMkhyA ke prakaraNa meM Age kramaza nimna sakhyA pramANo kA varNana kiyA jAyegA aupamyasaMkhyA-upamA dvArA vastu kA bodha karAnA aupamyasaMkhyA hai| (sUtra 492) parimANasaMkhyA-isase Agama kA grantha parimANa jAnA jAtA hai| (sUtra 494) jJAnasaMkhyA-isase viSaya-vastu ke jJAna ke AdhAra para jAnane vAle kA bodha hotA hai| (sUtra 496) gnnnaasNkhyaa| (sUtra 497) bhAvazaMkha-tiryacagati ke antargata dvIndriya jAti ke audArika zarIradhArI jo jIva zakhagati nAma-gotra kA vipAkAnubhava karate haiM, ve jIva bhAvazakha haiN| (sUtra 520) EIGHT TYPES OF SAMKHYA PRAMANA 477. (Q.) What is this Samkhya Pramana (standard of validity of samkhya) ? (Ans.) Samkhya Pramana (standard of validity of samkhya) a is of eight types (1) Naam Samkhya (samkhya as name), (2) Sthapana Samkhya (samkhya as notional installation), saMkhyApramANa-prakaraNa ( 341 ) The Discussion on Samkhya Pramana
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________________ (3) Dravya Samkhya (physical aspect of samkhya), (4) Aupamya Samkhya (samkhya determined through a metaphor), (5) Parimaan Samkhya (samkhya as measure or extent), (6) Jnana Samkhya (samkhya as determinant of knowledge), (7) Ganana Samkhya (samkhya as counting), and (8) Bhaava Samkhya (samkhya as essence). Elaboration-The common meaning of samkhya is number or that which is employed for counting, to separate it from other meanings of the term it is mentioned here as Ganana Samkhya (samkhya as counting) The word samkh of Prakrit language is transcribed two ways-samkhya (number) and shankh (conch-shell) Therefore in each of the eight way attribution of this term, relevant of the two meanings should be considered. In this discussion of samkhya the following standards of validation will be discussed Aupamya Samkhya-To convey the measure of a thing with the help of a metaphor (aphorism 492) Parimaan Samkhya-This 's employed to express the number of books of the canon (aphorism 494) Jnana Samkhya-This informs about an expert of a field or subject based on the knowledge ' has (aphorism 496) Ganana Samkhya-Samkhya as counting (aphorism 497) Bhaava Samkhya-This relates to the twogross body popularly known as shankh or conch : ell (1 - 2 ) nAma - sthApanAsaMkhyA 478. se kiM taM nAmasaMkhA ? nAmasaMkhA jassa NaM jIvassa vA ajIvassa vA, jIvANa vA ajIvANa vA, tadubhayassa vA tadubhayANa vA saMkhA ti NAmaM kajjati / se taM nAmasaMkhA / 478. (pra.) nAmasaMkhyA kyA hai ? ( u . ) jisa jIva kA athavA jIva kA, jIvoM kA athavA ajIvoM kA (bahuvacana) athavA tadubhaya (eka jIva, eka ajIva donoM) kA athavA tadubhayoM (aneka jIvoM-ajIvo donoM) kA 'saMkhyA' aisA nAma kiyA jAtA hai, vaha nAmasakhyA hai| sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 (342) ised beings having a For Private Personal Use Only
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________________ ** (1-2) NAAM AND STHAPANA SAMKHYA/SHANKH 478. (Q.) What is this Naam Samkhya (samkhya as name) ? (Ans.) Naam samkhya/shankh (samkhya/shankh as name) stands for a jiva (living being, soul) or an aniva (non-living thing; non-soul) or many pivas (souls) or many ajias (non-souls) or a combination of both or many combinations of both to which the name samkhya/ shankh is attributed. This concludes the descris tion of Naam samkhya/shankh (samkhya/shankh as name). 479. se kiM taM ThavaNAsaMkhA ? ThavaNAsaMkhA jaNNaM kaTThakamme vA potthakamme vA cittakamme vA leppakamme vA gaMthikamme vA veDhime vA pUrime vA saMghAime vA akkhe vA varADae vA ekko vA aNegA vA sabbhAvaThavaNAe vA asalbhAvaThavaNAe vA saMkhA ti ThavaNA Thavejjati / se taM tthvnnaasNkhaa| 479. (pra.) sthApanAsaMkhyA kyA hai ? (u.) jisa kASThakarma (kASThAkRti) meM, pustakarma me yA citrakarma (citrAkRti) meM yA lepyakarma meM athavA granthikarma (gUMthakara banAI AkRti) meM athavA veSTita kara athavA pUrita kara (bharakara yA joDakara banI AkRti me) athavA saMghAtima (putalI kI AkRti) meM athavA akSa meM athavA varATaka (koDI) me athavA eka yA aneka me sadbhuta (yathArtha) sthApanA yA asadbhUta (kalpita) sthApanA dvArA 'saMkhyA' isa prakAra kA sthApana (rUpAMkana yA Aropa) kiyA jAtA hai, vaha sthApanAsaMkhyA hai| 479. (Q.) What is this Sthapana samkhya/shankh (samkhyal et shankh as notional installation) ? (Ans.) The notional installation or illustration or imagination of samkhya/shankh in or through (things or medias like--) wood work, painting, book or doll, clay moulding, fiber or cloth work, knit work or applique work, casting, combining many cloth pieces or flowers, blocks or dices made of fossils or wood and shells; one or many; realistically or unrealistically is called sthapana samkhya/shankh (samkhya/shankh as notional installation). This concludes the description of Sthapana samkhyal shankh (samkhya/ shankh as notional installation). saMkhyApramANa-prakaraNa (343) The Discussion on Samkhya Pramana tA *69 *
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________________ 480. nAma-ThavaNANaM ko pativiseso ? nAmaM AvakahiyaM, TavaNA ittiriyA vA hojjA AvakahiyA vA / 480. ( pra . ) nAma aura sthApanA meM kyA antara hai ? (u.) nAma yAvatkathika ( vastu ke rahane paryanta) hotA hai lekina sthApanA itvarika (svalpakAlika) bhI hotI hai aura yAvatkathika bhI hotI hai / (vizeSa : sUtra 12 ke anusAra samajheM) 480. (Q.) What is the difference between naam and sthapana samkhya/shankh (samkhya/shankh as name and as notional installation ) ? (Ans.) Name is lifelong whereas sthapana can be temporary as well as lifelong, both. (for details see Illustrated Anuyogadvar Sutra, Part I, Aphorism 12 ) (3) dravyasaMkhyA 481. se kiM taM davyasaMkhA ? davyasaMkhA duvihA paM. / taM - Agamao ya noAgamao y| 481. (pra.) dravyazaMkha (saMkhyA) kyA hai? (u.) dravyazaMkha (saMkhyA) ke do prakAra haiM, jaise - ( 9 ) AgamataH dravyazaMkha, aura (2) noAgamataH dravyazaMkha / (3) DRAVYA SAMKHYA /SHANKH 481. (Q.) What is this dravya shankh / samkhya (physical aspect of shankh / samkhya ) ? (Ans.) Dravya shankh / samkhya (physical aspect of shankh / samkhya) is of two kinds-(1) Agamatah dravya shankh/samkhya (physical aspect of shankh/samkhya in context of Agam or in context of knowledge), (2) No-Agamatah dravya shankh/samkhya (physical aspect of shankh/samkhya not in context of Agam or only in context of action). 482. se kiM taM Agamao davvasaMkhA ? sacitra anuyogadvAra sUtra - 2 ( 344 ) Illustrated Anuyogadvar Sutra-2
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________________ ___davyasaMkhA jassa NaM saMkhA ti padaM sikkhitaM ThiyaM jiyaM miyaM parijiyaM jAva kaMgiNha (kaMToha) vippamukkaM (guruvAyaNovagaya), se NaM tattha vAyaNAe pucchaNAe pariyaTTaNAe dhammakahAe, no annuppehaae| ___ kamhA ? aNuvaogo davamiti kttu| 482. (pra.) AgamataH dravyazaMkha kyA hai? OM (u.) AgamataH dravyazaMkha (saMkhyA) kA svarUpa isa prakAra hai--jisane zaMkha (saMkhyA) yaha pada sIkha liyA, hRdaya meM sthira kiyA, jita kiyA-tatkAla smaraNa ho jAye aisA yAda kiyA, mita kiyA-manana kiyA, adhikRta kara liyA athavA (AnupUrvI-anAnupUrvIpUrvaka jisako * sarva prakAra se bAra-bAra duharA liyA) yAvat nirdoSa spaSTa svara se zuddha uccAraNa kiyA tathA guru se vAcanA lI, jisa kAraNa vAcanA, pRcchanA, parAvartanA evaM dharmakathA se yukta bhI ho gayA parantu jo artha kA anucintana karane rUpa anuprekSA se rahita ho, upayoga na hone se vaha Agama se dravyazaMkha (saMkhyA) kahalAtA hai| ___ kyoMki siddhAnta meM 'anupayogo dravyam'-upayoga se zUnya ko dravya kahA hai| 482. (Q.) What is this Agamatah dravya shankh/samkhya (physical shankh/samkhya with scriptural knowledge) ? (Ans.) Physical shankh/samkhya in context of Agam is like this-(For instance) a person (an ascetic) has studied properly (shukshit); understood and absorbed (jit); retained in mind (chutt); made assessment in terms of number of verses, words, syllables etc. (mit); perfected by revising in normal and reverse sequence (parijit); committed to memory as firmly as one's own name (naam samam) the term shankh/samkhya (Sutra) and recited it fluently with phonetic perfection (ghoshasamam) without shortening syllables (ahinaksharam), without extending syllables (anatyakshar), without shifting syllables (avyavuddhakshar) and without skipping syllables (askhalit); without mixing up of different phrases (amilit); and without combining different phrases and aphorisms (avyatyamredit). When such person proceeds to study, inquire into, revise and teach this term shankh/samkhya acquired through the discourse of the guru (guruvachanopagat) emanating from vocal cords and lips saMkhyApramANa-prakaraNa (345) The Discussion on Samkhya Pramana
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________________ (kanthoshtavipramukta) and rendered eloquently (pratipurna) in perfect accent (pratipurnaghosh), but is incapable of contemplating the meaning (spirit), he is known as physical a shankh/ samkhya in context of Agam. This is so due to the fact that he is devoid of the faculty of contemplating the meaning (spirit) of the text and it is a principle that any action devoid of the faculty of contemplating is only physical (dravya). AgamataH dravyasaMkhyA : nayadRSTiyA~ 483. (1) (Negamassa) ekko aNuvautto Agamato ekA davvasaMkhA, do aNuvauttA Agamato do davvasaMkhAo, tinni aNuvauttA Agamato tinni davyasaMkhAo, evaM jAvatiyA aNuvauttA tAvatiyAo (Negamassa Agamato) dvvsNkhaao| 483. (1) (naigamanaya kI apekSA) eka anupayukta AtmA AgamataH eka dravyazaMkha (saMkhyA), do anupayukta AtmA AgamataH do dravyazaMkha, tIna anupayukta AtmA AgamataH tIna dravyazaMkha haiN| isa prakAra jitanI anupayukta AtmAe~ haiM naigamanaya kI apekSA utane hI AgamataH dravyazaMkha haiN| AGAMATAH DRAVYA SHANKH/SAMKHYA AND NAYA ASPECTS 483. (1) According to the Naigam naya (co-ordinated viewpoint that includes ordinary and special both) one non-contemplative soul is one agamatah dravya shankh/samkhya (physical shankh/samkhya with scriptural knowledge). Two noncontemplative souls are two physical shankh/samkhyas with scriptural knowledge. Three non-contemplative souls are three physical shankh/samkhyas with scriptural knowledge. In the same way as many non-contemplative souls are, there are that many agamatah dravya shankh/samkhyas (physical shankh/ samkhyas with scriptural knowledge). (2) evAmeva vavahArassa vi| (2) naigamanaya ke samAna hI vyavahAranaya Agama dravyazaMkha ko mAnatA hai| ___ (2) Same is true for Vyavahara naya (particularized viewpoint). (The style of stating is same for both co-ordinated and The particularized viewpoints). RArkesta.ske.ske.sirsake ka skesake.slesakcesske.sikes siks.ke.ke.sssssske. sessie. sesakse.ske.ske.ke.skskskske.ske.slelar sacitra anuyogadvAra sUtra-2 (346) Ilustrated Anuyogadvar Sutra-2 "* "* "* *
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________________ (3) saMgahassa eko vA aNegA vA aNuvutto vA aNuvauttA vA ( Agamao) davvasaMkhA vA davyasaMkhAo vA (sA egA davvasaMkhA ) / ( 3 ) saMgrahanaya ( sAmAnya mAtra ko grahaNa karane vAlA hone se ) eka anupayukta AtmA (Agama se) eka dravyazaMkha aura aneka anupayukta AtmAe~ aneka Agama dravyazaMkha, aisA svIkAra nahIM karatA kintu sabhI ko eka hI Agama dravyazaMkha mAnatA hai| (3) According to Samgraha naya (generalized viewpoint) one non-contemplative soul is one agamatah dravya shankh / samkhya (physical shankh/samkhya with scriptural knowledge). (But it does not accept that many non-contemplative souls are many physical shankh/samkhyas with scriptural knowledge. According to this, all non-contemplative souls fall into just one category of physical shankh / samkhya with scriptural knowledge. This is because it is collective standpoint. (4) ujjusuyassa ( ego aNuvautto) Agamao ekA davvasaMkhA, puhattaM Necchati / (4) RjusUtranaya kI apekSA (eka anupayukta AtmA) eka Agama dravyazaMkha hai| vaha bheda ko svIkAra nahIM karatA hai| (4) According to Ryusutra naya (precisionistic viewpoint; viewpoint related to specific point or period of time) one noncontemplative soul is one agamatah dravya shankh/samkhya (physical shankh/samkhya with scriptural knowledge). This viewpoint has no scope for variations or differences. (5) tinhaM saddaNayANaM jANae aNuvautte avatthU, kamhA ? jati jANae aNuvautte Na bhavati / te taM Agamao davyasaMkhA / (5) tInoM zabdanaya ( zabdanaya, samabhirUDanava aura evaMbhUtanaya) anupayukta jJAyaka ko avastu-asat mAnate haiN| kyoMki yadi koI jJAyaka hai to anupayukta (upayogarahita ) nahIM hotA hai aura yadi anupayukta ho to vaha jJAyaka nahIM hotA hai| isalie AgamanaH dravyazaMkha sambhava nahIM hai| yaha Agama dravyazaMkha kA svarUpa hai| vivecana - vistAra hetu dekhe sacitra anuyogadvAra sUtra, bhAga 1, sUtra 13-15 / (5) According to the three Shabda nayas (Shabla naya, Samabhirudha naya and Evambhuta naya) or verbal viewpoints saMkhyApramANa- prakaraNa (347) The Discussion on Samkhya Pramana For Private Personal Use Only
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________________ (verbal viewpoint, conventional viewpoint and etymological viewpoint) if a knower is devoid of the faculty of contemplation he is unreal. This is because without the faculty of contemplation he cannot be a knower. Thus if he is non-contemplative he is not a knower. This concludes the description of agamatah dravya shankh/samkhya (physical shankh/samkhya with scriptural knowledge). Elaboration-For more details refer to Illustrated Anuyogadvar Sutra, Part I, Aphorisms 13-15 noAgamataH dravyasaMkhyA 484. se kiM taM noAgamato davvasaMkhA ? ___ noAgamato davvasaMkhA tivihA pN.|tN.-jaannysriirdvvsNkhaa, bhaviyasarIradavvasaMkhA, jANayasarIra- bhaviyasarIra-vatirittA dvvsNkhaa| 484. (pra.) noAgamataH dravyasaMkhyA kyA hai ? (u.) noAgamataH dravyasakhyA ke tIna bheda haiM-(1) jJAyakazarIradravyasaMkhyA, (2) bhavyazarIradravyasaMkhyA, aura (3) jnyaaykshriir-bhvyshriir-vytiriktdrvyskhyaa| MONO-AGAMATAH DRAVYA SHANKH/SAMKHYA 484. (Q.) What is this No-agamatah dravya shankh/samkhya (physical shankh/samkhya without scriptural knowledge) ? ___(Ans.) No-agamatah dravya shankh / samkhya (physical shankh/samkhya without scriptural knowledge) is of three types-(1) Jnayak sharur dravya shankh / samkhya, (2) Bhavya sharir dravya shankh/samkhya, and (3) Jnayak sharir-bhavya sharir-vyatirikta dravya shankh/samkhya. jJAyakazarIradravyasaMkhyA 485. se kiM taM jANagasarIradabbasaMkhA ? ___ jANagasarIradavvasaMkhA saMkhA ti payatthAhikAra-jANagassa jaM sarIrayaM vavagaya-cuya-caita-cattadehaM jIvavippajaDhaM jAva aho ! NaM imeNaM sarIrasamUsaeNaM saMkhA ti payaM AghavitaM jAva uvdNsiyN| sacitra anuyogadvAra sUtra-2 (348) Illustrated Anuyogadvar Sutra-2
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________________ jahA kodidaito ? ayaM ghayakuMbhe aasi| se taM jaanngsriirdbbsNkhaa| 485. (pra.) jJAyakazarIradravyasaMkhyA kyA hai ? _(u.) 'saMkhyA' isa pada ke arthAdhikAra ko jAnane vAle vyakti kA jo zarIra hai vaha vyapagata-caitanya se rahita ho gayA ho, cyuta-cyavita-tyakta deha yAvat jIvarahita zarIra ko dekhakara yadi koI kahe-aho ! isa zarIra rUpa pudgalasaghAta (samudAya) ne saMkhyA pada ko (guru se) grahaNa kiyA thA, par3hA thA yAvat upadarzita kiyA thA-naya aura yuktiyoM dvArA * ziSyoM ko samajhAyA thA, (usakA vaha zarIra jJAyakazarIradravyasaMkhyA hai|) (pra.) isakA koI dRSTAnta hai ? (u.) (haoN, dRSTAnta hai-jaise ghaDe meM se ghI nikAlane ke bAda bhI kahA jAtA hai ki yaha ghI kA ghaDA hai| yaha jJAyakazarIradravyasaMkhyA kA svarUpa hai| vizeSa-cuya-caitta-cattadeha kA artha-Ayukarma kSaya hone para pake hue phala ke samAna apane Apa patita hone vAle zarIra ko cuya (cyuta) viSAdi ke dvArA Ayu ke chinna hone para nirjIva hue zarIra ko cyavitazarIra tathA salekhanA-saMthArApUrvaka svecchA se tyAge gaye zarIra ko cattadeha (tyakta zarIra) kahA jAtA hai| JNAYAK SHARIR DRAVYA SHANKH/SAMKHYA 485. (Q.) What is this Jnayak sharir dravya shankh/samkhya (physical shankh/samkhya as body of the knower) ? ___(Ans.) Jnayak sharur dravya shankh / samkhya (physical shankh/samkhya as body of the knower) is explained thus . It is such a body of the knower of the purview of the meaning of shankh/samkhya that is dead or devoid of life naturally because of end of life-span defining karmas (chyut), that has been killed or deprived of life using a weapon or other means (chyavit) or that has voluntarily embraced death or has been voluntarily abandoned by the soul through fasting or other such religious act (tyakta deha) (This is because it is a natural reaction that) seeing such a body lying on a bed, mattress, cremation ground or Siddhashila someone utters-Oh ! This physical body was the instrument of learning the term shankh/samkhya, as preached by the Jina, from the guru; reciting and explaining it to disciples, confirming it by demonstration, giving its special lessons to weak saMkhyApramANa-prakaraNa ( 349) The Discussion on Samkhya Pramana
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________________ BOORo9802809 M .. YoAQoYATOPATo * Svetog students and affirming it with the help of logic and multiple perspectives (naya). (Question asked by a disciple) Is there some analogy to confirm this? (Answer by the guru) Yes, for example (it is conventionally said that) this was a pot of butter (although at present it contains no butter). This concludes the description of Jnayak sharir dravya shankh/samkhya (physical shankh/samkhya as body of the knower). (for more details refer to Illustrated Anuyogadvar Sutra, Part I, Aphorisms 16-17) bhavyazarIradravyasaMkhyA 486. se kiM taM bhaviyasarIradavvasaMkhA ? bhaviyasarIradavvasaMkhA je jIve joNIjammaNaNikkhaMte imeNa ceva AdattaeNaM sarIrasamussaeNaM jiNadiTTeNaM bhAveNaM saMkhA ti payaM sekAle sikkhissti| jahA ko didaito ? ayaM ghayakuMbhe bhvissti| se taM bhviysriirdvysNkhaa| 486. (pra.) bhavyazarIradravyasaMkhyA kyA hai ? (u.) janma samaya prApta hone para jo jIva yoni (garbha) se bAhara nikalA aura bhaviSya me usI paudgalika zarIra dvArA jinopadiSTa bhAvAnusAra saMkhyA pada ko sIkhegA (vartamAna meM nahIM sIkha rahA hai) taba taka usa jIva kA vaha zarIra bhavyazarIradravyasakhyA hai| (pra.) isakA koI dRSTAnta hai ? (u.) haoN (jaise ghI bharane ke lie koI ghaDA ho kintu abhI usameM ghI nahIM bharA ho to usake lie kahanA) yaha ghRtakuMbha-ghI kA ghar3A hogaa| yaha bhavyazarIradravyasaMkhyA hai| (Avazyaka ke samAna sampUrNa vivecana sUtra 16 se 19 ke anusAra jaaneN|) BHAVYA SHARIR DRAVYA SHANKH/SAMKHYA ___486. (Q.) What is this Bhavya sharur dravya shankh / samkhya (physical shankh/samkhya as body of the potential knower) ? (Ans.) On maturity a being comes out of the womb or is born and it has the potential to learn the shankh/samkhya (Sutra), as preached by the Jina, but it is not learning at present. As long as sacitra anuyogadvAra sUtra-2 ( 350) Illustrated Anuyogadvar Sutra-2 NAMOMOTIONAPHPOSPRICROTSPOTERVERT9N P S * * * * * *
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________________ it is not learning this being is called Bhavya sharir dravya shankh/samkhya (physical shankh/samkhya as body of the potential knower). (Question asked by a disciple) Is there some analogy to confirm this? ____ (Answer by the guru) Yes, for example (it is conventionally said that) this will be a pot of butter (although at present it contains no butter). This concludes the description of Bhavya sharir dravya shankh/samkhya (physical shankh/samkhya as body of the potential knower). (for more details refer to Illustrated Anuyogadvar Sutra, Part I, Aphorisms 16-19) jJAyakazarIra- bhavyazarIra-vyatiriktadravyasaMkhyA 487. se kiM taM jANayasarIra-bhaviyasarIra-vairittA davyasaMkhA ? jANayasarIra-bhaviyasarIra-vairittA davyasaMkhA tivihA pnnnnttaa| taM jahAegabhavie, baddhAue, abhimuhaNAmagotte y| 487. (pra.) jJAyakazarIra-bhavyazarIra-vyatiriktadravyasaMkhyA kyA hai ? (u.) jJAyakazarIra-bhavyazarIra-vyatiriktadravyasaMkhyA ke tIna prakAra haiM(1) ekabhavika, (2) baddhayuSka, aura (3) abhimukhnaamgotr| vivecana-ekabhavika Adi kA Azaya-jisa jIva ne abhI taka zakhaparyAya kI Ayu kA badha nahIM kiyA hai, parantu maraNa ke pazcAt turanta zakhaparyAya prApta karane vAlA hai arthAt zakhabhava kI prApti ke bIca me eka vartamAna bhava hai, isa apekSA se vaha ekabhavika kahA gayA hai| jisa jIva ne zakhaparyAya meM utpanna hone yogya AyuSya karma kA badha kara liyA hai, aisA jIva baddhAyuSka kahalAtA hai| jo jIva ati nikaTa bhaviSya me zakhayoni me utpanna hone vAlA hai tathA jisa jIva ke dvIndriya jAti Adi nAmakarma eva nIcagotra rUpa motrakarma jaghanya eka samaya aura utkRSTa antarmuhUrta ke bAda udaya hone vAlA hai, usa jIva ko abhimukhanAmagotrazaMkha kahate hai| ye tIno prakAra ke jIva bhAvazakhatA ke kAraNa hone se zarIra aura bhavyazarIra ina dono se vyatirikta (bhinna) dravyazakha kahe gaye hai| JNAYAK SHARIR-BHAVYA SHARIR-VYATIRIKTA DRAVYA SHANKH/SAMKHYA ____487. (Q.) What is this Jnayak sharir-bhavya sharur-vyaturikta dravya shankh/samkhya (physical shankh/samkhya other than the body of the knower and the body of the potential knower) ? saMkhyApramANa-prakaraNa (351) The Discussion on Samkhya Pramana HOPRAYKOPEOPYMOTORYMOTORtMOVKORVAOAVAAVAAVAAVAAYKOMOIVEVOY *A
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________________ Se GODGOGO (Ans.) Jnayak sharir-bhavya sharir-vyatirikta dravya shankh (physical shankh other than the body of the knower and the body of the potential knower) is of three kinds--(1) Ekabhavik, (2) Baddhayushk, and (3) Abhimukh-naam-gotra. Elaboration-A being who has not yet actually bound the karmas leading to a life in the form of a shankh (conch-shell) in the next birth but is going to be born as a shankh immediately on death is called Ekabhavik. In other words he is going to be born as a shankh after an interval of only one birth (eka bhava) that is the present one. A being who has actually bound the karmas leading to a specific life-span as a shankh for the immediately following birth is called Baddhayushk. A being who is on the verge of being born as a shankh and his Naamkarma (karma that determines the destinies and body types responsible for a body as two-sensed being etc.) and Gotra-karma (karma responsible for the higher or lower status of a being) are going to come to fruition in a minimum of one Samaya and maximum of antar-muhurt (less than forty eight minutes) is called Abhimukh-naam-gotra. All these three types are called Jnayak sharir-bhavya sharir-vyatirikta dravya shankh/samkhya (physical shankh/samkhya other than the body of the knower and the body of the potential knower) because although they have a physical existence, they neither fall in the category of the body of the knower nor that of the body of the potential knower 488. egabhavie NaM bhaMte ! egabhavie tti kAlato kevaciraM hoti ? jahaNNeNaM aMtomuhuttaM, ukkoseNaM pubkoddii| 488. (pra.) bhaMte ! ekabhavika jIva 'ekabhavika' aisA nAma vAlA kitane samaya taka PENT? (u.) ekabhavika jIva jaghanya antarmuhUrta aura utkRSTa eka pUrvakoTi paryanta (ekabhavika nAma vAlA) rahatA hai| 488. (Q.) Bhante ! For how long does an Ekabhavik being remain as Ekabhavik ? (Ans.) An Ekabhavik being remains as Ekabhavik for a minimum of one antarmuhurt (less than 48 minutes) and maximum of one Purvakoti (Illustrated Anuyogadvar Sutra, Part I, Aphorism 202). * sacitra anuyogadvAra sUtra-2 ( 352 ) Illustrated Anuyogadvar Sutra-2
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________________ 489. baddhAue NaM bhaMte ! baddhAue tti kAlato kevaciraM hoti ? jahaNNeNaM aMtomuhattaM, ukkoseNaM pussckoddiitibhaag| 489. (pra.) baddhAyuSka jIva baddhAyuSka rUpa meM kitane kAla taka rahatA hai ? (u.) jaghanya antarmuharta aura utkRSTa eka pUrvakoTi varSa ke tIsare bhAga taka rahatA hai| 489. (Q.) Bhante ! For how long does a Baddhayushk being remain as Baddhayushk ? (Ans.) A Baddhayushk being remains as Baddhayushk for a minimum of one antarmuhurt (less than 48 minutes) and maximum of one-third of Purvakoti. __ 490. abhimuhanAmagotte NaM bhaMte ! abhimuhanAmagotte tti kAlato kevaciraM hoti ? jahanneNaM ekkaM samayaM, ukkoseNaM aNtomuhuttN| 490. (pra.) bhaMte ! abhimukhanAmagotra (zaMkha) kA abhimukhanAmagotra nAma kitane kAla taka rahatA hai? (u.) jaghanya eka samaya, utkRSTa antarmuhUrta kAla taka rahatA hai| __490. (Q.) Bhante ! For how long does an Abhimukh-naam-gotra being remain as Abhimukh-naam-gotra ? ___ (Ans.) An Abhumukh-naam-gotra being remains as Abhimukhnaam-gotra for a minimum of one Samaya (less than 48 minutes) and maximum of one antarmuhurt (less than 48 minutes). ekabhavika Adi zaMkhaviSayaka nayadRSTi 491. iyANiM ko Nao kaM saMkhaM icchati ? __tattha Negama-saMgaha-vavahArA tivihaM saMkhaM icchaMti, taM jahA-ekkabhaviyaM baddhAuyaM abhimuhanAmagottaM c| ujusuo duvihaM saMkhaM icchati, taM jahA-baddhAuyaM ca abhimuhanAmagottaM c| tiNi saddaNayA abhimuhaNAmagottaM saMkhaM icchNti| se taM jANayasarIra-bhaviyasarIra-vairittA dvvsNkhaa| se taM noAgamao dvvsNkhaa| se taM dvysNkhaa| 491. (pra.) ina tIna zakho meM se kauna naya kisa zaMkha ko mAnatA hai ? kA saMkhyApramANa-prakaraNa ( 353 ) The Discussion on Samkhya Pramana
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________________ (u.) naigamanaya, saMgrahanaya aura vyavahAranaya ekabhavika, baddhAyuSka aura abhimukhanAmagotra tInoM prakAra ke zakho ko zaMkha mAnate haiN| RjusUtranaya baddhAyuSka aura hara abhimukhanAmagotra, ina donoM kA zaMkha svIkAra karatA hai| (Age ke) tInoM zabdanaya mAtra abhimukhanAmagotra zakha ko hI zaMkha mAnate haiN| ___yaha jJAyakazarIra-bhavyazarIra-vyatiriktadravyazaMkha kA svarUpa hai| yahI noAgama se dravyazaMkha (saMkhyA) kA svarUpa hai| dravyasaMkhyA kA varNana pUrNa huaa| ___ vivecana-naigama Adi prathama tIna naya sthUla dRSTi vAle hone se tIno prakAra ke zakho ko zaMkha rUpa meM mAnate hai| kyoMki ve Age hone vAle kArya ke kAraNa meM kArya kA upacAra karake vartamAna meM use kArya rUpa me mAna lete haiN| jaise bhaviSya me rAjA hone vAle rAjakumAra ko bhI rAjA kahate haiN| isI prakAra ekabhavika, baddhAyuSka aura abhimukhanAmagotra, ye tIno prakAra ke dravyazakha abhI to nahI kintu bhaviSya meM bhAvazaMkha hoge, isIlie ye tInoM naya inako bhAvazaMkha rUpa me svIkAra karate hai| RjusUtranaya pUrva ke tIna nayoM kI apekSA vizeSa zuddha hai| ata: yaha baddhAyuSka aura abhimukhanAmagotra-ina do prakAra ke zakho ko mAnatA hai| isakA mata hai ki ekabhavika jIva ko zakha nahI mAnanA cAhie, kyoMki vaha bhAvazaMkha se bahuta antara para hai| __ zabda, samabhirUDha aura evabhUtanaya RjusUtranaya se bhI zuddhatara hai| isa kAraNa bhAvazaMkha ke samIpa hone se tIsare-abhimukhanAmagotra zakha ko to zaMkha mAnate hai, kintu prathama donoM prakAra ke (ekabhavika, baddhAyuSka) zakha, bhAvazakha ke prati bahuta antara para hone se unhe zakha ke rUpa meM svIkAra nahIM krte| THE NAYA ANGLE 491. (Q.) Of these three kinds of shankh which conforms to which particular naya (viewpoint) ? ___(Ans.) Nargam naya, Samgraha naya and Vyavahar naya accept all the three, Ekabhavik, Baddhayushk and Abhimukhnaam-gotra, as shankh. Rijusutra naya accepts Baddhayushk and Abhimukh-naam-gotra as shankh. The following three Shabd nayas accept only Abhimukh-naam-gotra, as shankh. This concludes the description of Jnayak sharir-bhavya sharirvyatirikta dravya shankh (physical shankh other than the body of the knower and the body of the potential knower). This concludes the description of No-agamatah dravya shankh/samkhya (physical shankh/samkhya without scriptural knowledge). This also concludes the description of Dravya samkhya/ shankh (physical aspect of samkhya/shankh). sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (354)
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________________ Elaboration-As the scope of the first three nayas including Naigam is broader they accept all the aforesaid three kinds of shankh as shankh This is because they install the future effect on the cause and accept it as the consequence. For example a 'would be king' is called king even when he is still a prince In the same way the three kinds of physical shankh, Ekabhavik, Baddhayushk and Abhimukh-naam-gotra, although not shankh at present, are accepted as shankh because they are to become shankh in future Rijusutra naya is more specific as compared to the former three nayas. Therefore, it only accepts Baddhayushk and Abhimukh-naamgotra as shankh. It says that Ekabhavik cannot be accepted as shankh because it is considerably far from actually becoming a shankh. Shabd, Samabhirudha and Evambhuta nayas are even more specific than Rijusutra naya. Therefore, they accept Abhimukh-naam-gotra as shankh because it is on the threshold of becoming a shankh but do not accept the other two because they are comparatively farther from becoming an actual shankh (4) aupamyasaMkhyA 492. (1) se kiM taM ovammasaMkhA ? ovammasaMkhA cauvvihA pnnnnttaa| taM jahA-1. atthi saMtayaM saMtaeNaM uvamijjai 2. atthi saMtayaM asaMtaeNaM uvamijjai 3. atthi asaMtayaM saMtaeNaM uvamijjai 4. atthi asaMtayaM asaMtaeNaM uvmijji| 492. (1) (pra.) aupamyasaMkhyA kyA hai ? (u.) (upamA dekara kisI vastu kA svarUpa samajhAnA aupamyasakhyA hai|) usake cAra prakAra haiN| jaise-(1) sad vastu ko sad vastu kI upamA denA, (2) sad vastu ko asad vastu kI upamA denA, (3) asad vastu ko sad vastu kI upamA denA, tathA (4) asad vastu ko asad vastu kI upamA denaa| (4) AUPAMYA SAMKHYA ____492. (1) (Q.) What is this Aupamya samkhya (samkhya determined through a metaphor) ? ____ (Ans.) Aupamya samkhya (samkhya determined through a metaphor) is of four kinds--(1) To give analogy of a sat (existent) saMkhyApramANa-prakaraNa ( 355 ) The Discussion on Samkhya Pramana
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________________ yA a thing to a sat (existent) thing, (2) To give analogy of an asat (non existent) thing to a sat (existent) thing, (3) To give analogy of a sata (existent) thing to an asat (non-existent) thing, (4) To give analo of an asat (non-existent) thing to an asat (non-existent) thing. sad-sad rUpa aupamyasaMkhyA (2) tattha saMtayaM saMtaeNaM uvamijjai, jahA-saMtA arahaMtA saMtaehi puravarehiM saMtaehi kavADaehi saMtaehiM vacchaehiM uvamijaMti, taM jahA puravara-kavADa-vacchA phalihabhUyA duNdubhi-sthnniyghosaa| sirivacchaMkiyavacchA savve vi jiNA cauvvIsaM // 1 // (2) jaba sad vastu ko sad vastu se upamita kiyA jAtA hai, vaha isa prakAra hai___ sadpa arihata bhagavantoM ke prazasta vakSasthala ko sadpa zreSTha nagaroM ke sat kapAToM kI upamA denA, jaise-sabhI caubIsa jina-tIrthakara pradhAna-uttama nagara ke (toraNadvAra-phATaka ke kapAToM ke samAna vakSasthala, argalA ke samAna bhujAoM, devadundubhi yA stanita-(megha garjanA) ke samAna svara aura zrIvatsa (svastika vizeSa) se aMkita vakSasthala vAle hote haiM // 1 // ANALOGY OF SAT TO A SAT ___ (2) The (examples of) analogy of a sat (existent) thing to a sat (existent) thing are as follows. To give analogy of the existing gates of great cities to the prominent chest of existent Arhants (Tirthankars) as--All the twenty four Jinas (Tirthankars) have chests like the (doors of) main gates of a great city, arms like (their) door-bolt, voice like sound of drums (alike the rumbling of clouds) and are embellished with the Srivatsa mark (a specific auspicious sign). sad-asad rUpa aupamyasaMkhyA (3) saMtayaM asaMtaeNaM uvamijjai jahA-saMtAI neraiya-tirikkhajoNiya-maNUsadevANaM AuyAiM asaMtaehi paliovama-sAgarovamehiM uvmijNti| (3) vidyamAna padArtha ko avidyamAna padArtha se upamita krnaa| jaise-nAraka, tiryaca, * manuSya aura devo kI vidyamAna Ayu ke pramANa ko avidyamAna palyopama aura sAgaropama dvArA btlaanaa| OM sacitra anuyogadvAra sUtra-2 (356) Illustrated Anuyogadvar Sutra-2 OS W" *
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________________ ANALOGY OF ASAT TO A SAT (3) The (examples of) analogy of an asat (non-existent) to a sat (existent) thing are as follows-To express the life-spans of existent infernal beings, animals, human beings and divine beings in conceptual terms like Palyopam and Sagaropam that are nonexistent. asad - sad rUpa aupamyasaMkhyA (4) asaMtayaM saMtaeNaM uvamijjati / jahAparijUriyaperaMtaM calaMtarbeTa paDaMta nicchIraM / pattaM vasaNappattaM kAlappattaM bhaNai gAhaM // 2 // jaha tumbhe taha amhe, tumhe vi ya hohihA jahA amhe / appAheti paDataM paMDuyapattaM kisalayANaM // 3 // vi atthi vi ya hohI ullAvo kisala - paMDupattANaM / uvamA khalu esa kayA bhaviyajaNavibohaNaTThAe // 4 // (4) avidyamAna - asad vastu ko vidyamAna - sad vastu se upamita karane ko asat - sat aupamyasaMkhyA kahate haiM / jaise sarva prakAra se jIrNa, DaThala se TUTe, vRkSa se nIce gire hue, nissAra aura vRkSa se viyoga ho jAne se duHkhita aise purAne patte ne vasaMta Rtu meM khile hue navIna patte (kisalayakoMpala) se kahA / ( kisI girate hue purAne - jIrNa pIle patte ne navodgata kisalayoM - kopaloM se kahA-)"isa samaya jaise tuma ho, hama bhI pahale vaise hI the, tathA isa samaya jaise hama ho rahe haiM, vaise hI Age calakara tuma bhI ho jAoge / " yahAeN jo jIrNa patto aura kisalayo ke saMvAda kA ullekha kiyA gayA hai, vaha na to kabhI huA hai, na hotA hai aura na hogA, kintu bhavya janoM ko pratibodha ke lie (saMsAra kI kSaNabhaMguratA batAne ke lie tathA apane abhyudaya meM ahaMkAra aura dUsaroM kI zikSA kA anAdara nahIM karanA cAhie ) kahA hai | 2 - 3 - 4 // ANALOGY OF SAT TO AN ASAT (4) The (examples of) analogy of a sat (existent) to an asat (nonexistent) thing are as follows-- saMkhyApramANa- prakaraNa (357) The Discussion on Samkhya Pramana For Private Personal Use Only
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________________ SAROPARDROPATOPAT949.99.9APokRo48000002051R A leaf withered in all respects, split from the stalk, fallen from the tree, sapless and mournful for the impending separation from the tree addresses a sprout in the spring time. (2) o "As you are at present so were we in the past and as we are now so will you be in the future", tells a falling gray leaf to the newly sprouting leaves. (3) Neither there is, nor will there be such a dialogue between the sprouting and the withered leaves. Such comparison has, in fact, ve been made for the enlightenment of the deserving. (In order to stress on the ephemeral nature of the world and to warn not to * ignore an advise out of the conceit of attainment.) (4) asad-asad rUpa aupamyasaMkhyA (5) asaMtayaM asaMtaeNa uvamijjati-jahA kharavisANaM tahA ssvisaannN| se taM ovmmsNkhaa| (5) aMvidyamAna padArtha ko avidyamAna padArtha se upamita karanA asad-asad rUpa " aupamyasaMkhyA hai| jaise-khara (gadhe) kA viSANa (sIMga) hai vaisA hI zaza (kharagoza) kA sIMga hai| (-donoM hI avidyamAna haiN| na gadhe ke sIMga hote haiM aura na hI kharagoza ke) yaha aupamyasaMkhyA kA nirUpaNa hai| ANALOGY OF ASAT TO AN ASAT (5) The (examples of) analogy of an asat (non-existent) to an aasat (non-existent) thing are as follows-As is the horn of an ass so is the horn of a rabbit. (both are non-existent as neither an ass has horns nor a rabbit) This concludes the description of Aupamya samkhya (samkhya 9 determined through a metaphor). (5) parimANasaMkhyA 493. se kiM taM parimANasaMkhA ? parimANasaMkhA duvihA pnnnnttaa| pnnnnttaa| taM.-kAliyasuyaparimANasaMkhA didvivAyasuyaparimANasaMkhA y| 493. (pra.) parimANasaMkhyA kyA hai ? " sacitra anuyogadvAra sUtra-2 (358) Illustrated Anuyogadvar Sutra-2
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________________ . ly ** IRIL
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________________ | citra paricaya 17 Illustration No. 17 asat ko sat kI upamA purAne jIrNa vRkSa se nIce giratA huA pIlA jIrNa pattA naI khilatI kaliyo (koMpaloM) se kahatA hai- "Aja jaise tuma ho, hama bhI kabhI vaise hI the| isa samaya jo hama ho rahe hai, vaise hI eka dina tuma ho jaaoge|" yaha asat upamA hai| kabhI pattoM meM aisA saMvAda nahIM huA kintu isa kathana kA bhAva sat-satya hai, jIva-jagat kI kSaNa-bhaMguratA aisI hI hai jise asat upamA dvArA samajhAyA gayA hai| -sUtra 492, pRSTha 357 ANALOGY OF SAT TO AN ASAT A pale and withered leaf falling from the tree addresses buds and sprouts---"As you are at present so were we in the past and as we are now so will you be in the future." Such dialogue is non-existent but the sentiment conveyed is true. It stresses the ephemeral nature of the world. -Aphorism 492, p 357
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________________ ( u ) parimANasaMkhyA do prakAra kI hai, jaise - ( 9 ) kAlika zrutaparimANasaMkhyA, aura (2) dRSTivAdazrutaparimANasaMkhyA / (5) PARIMAAN SAMKHYA 493. (Q.) What is this Parumaan samkhya (samkhya as measure or extent) ? (Ans.) Parimaan samkhya (samkhya or number as measure or extent) is of two kinds (1) Kalik Shrut Parimaan samkhya (number as measure of the scriptures studied at specific time), and (2) Drishtivad Shrut Parimaan samkhya (number as measure of the corpus of scriptures called Drishtivad). kAlika zrutaparimANasaMkhyA 494. se kiM taM kAliyasuyaparimANasaMkhA ? kAMliyasuyaparimANasaMkhA aNegavihA paNNattA / taM jahA - pajjavasaMkhA akkharasaMkhA saMghAyasaMkhA padasaMkhA pAdasaMkhA gAhAsaMkhA silogasaMkhA veDhasaMkhA nijjuttisaMkhA aNuogadArasaMkhA uddesagasaMkhA ajjhayaNasaMkhA suyakhaMdhasaMkhA aMgasaMkhA se taM kAliyasuyaparimANasaMkhA | 494 . ( pra . ) kAlika zrutaparimANasaMkhyA kyA hai ? (u.) kAlikazrutaparimANasaMkhyA aneka prakAra kI hai| yathA- - (1) paryava (paryAya) saMkhyA, (2) akSarasaMkhyA, (3) saMghAtasakhyA, (4) padasaMkhyA, (5) pAdasaMkhyA, (6) gAthAsaMkhyA, (7) zlokasaMkhyA, (8) veDha (veSTaka) saMkhyA, (9) niryuktisaMkhyA, (10) anuyogadvArasaMkhyA, (11) uddezasaMkhyA, (12) adhyayanasaMkhyA, (13) zrutaskandhasaMkhyA, aura (14) aMgasaMkhyA Adi / ye kAlika zrutaparimANasaMkhyA haiN| vivecana - jisa zruta kA rAta va dina ke prathama aura antima prahara me svAdhyAya kiyA jAtA hai use kAlika zruta kahate hai / jaise- uttarAdhyayanasUtra, dazAzrutaskandhakalpa (bRhatkalpa), vyavahArasUtra, nizIthasUtra Adi (kAlikata ke vizeSa varNana ke lie dekhie nandIsUtra, sUtra 81 ) jisake dvArA inake zloka Adi ke parimANa kA vicAra kiyA jAtA hai, use kAlika zrutaparimANasakhyA kahate haiN| vizeSa zabdoM ke artha - (1) paryava, paryAya athavA dharma aura usakI sakhyA ko paryavasakhyA kahate hai / pratyeka akSara ke ananta paryAya hote hai / (2) akAra Adi akSaro kI saMkhyA - gaNanA akSarasaMkhyA hai| akSaroM kI saMkhyA 64 hai / (3) do-tIna Adi akSaro ke sayoga ko saghAta kahA jAtA hai| saMkhyApramANa- prakaraNa (359) For Private The Discussion on Samkhya Pramana Personal Use Only
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________________ (4) syAdi vibhakti aura tibAdi dhAtu pada jisake anta me ho aise pado kI sakhyA padasakhyA hai| (5) zloka Adi ke caturthAza ko pAda kahA jAtA hai| (6) prAkRta bhASA me likhe gaye AryA Adi chandavizeSa ko gAthA kahate hai| (7) anuSTupa Adi zloko kI sakhyA zlokasakhyA hai| (8) veSTako (veDhA chandavizeSa) kI sakhyA veSTakasakhyA hai| (9) zabda aura artha kI samyak yojanA niyukti hai| (10) vyAkhyA ke upAyabhUta satpadaprarUpaNa athavA upakrama, naya, nikSepa Adi anuyogadvAra kahe jAte haiN| (11) adhyayano ke azavizeSa athavA eka dina kI vAcanA, vibhAga ko uddezaka kahate hai| (12) zAstra ke eka bhAga vizeSa ko adhyayana kahate hai| (13) adhyayano ke samUha ko zrutaskandha kahate haiN| (14) AcArAga Adi Agama aga hai| KALIK SHRUT PARIMAAN SAMKHYA 494. (Q.) What is this Kalik Shrut Parimaan samkhya (number as measure of scriptures studied at specific time)? (Ans.) Kalik Shrut Parimaan samkhya (number as measure of the scriptures studied at specific time) is of many kinds (1) Paryav or Prayaya samkhya, (2) Akshar samkhya, (3) Sanghat samkhya, (4) Pad samkhya, (5) Paad samkhya, (6) Gatha samkhya, (7) Shlok samkhya, (8) Vedh or Veshtak samkhya, (9) Niryukti samkhya, (10) Anuyogadvar samkhya, (11) Uddesh ___samkhya, (12) Adhyayan samkhya, (13) Shrutskandh samkhya, (14) Anga samkhya etc. This concludes the description of Kalik Shrut Parimaan samkhya (samkhya as measure of scriptures studied at specific time). Elaboration--The scripture that is studied during the first and last quarter of the day or the night is called Kalik Shrut. For exampleUttaradhyayan Sutra, Dashashrutskandh Kalp (Vrihatkalp), Vyavahar Sutra, Nisheeth Sutra etc. (for more details see Illustrated Nandi Sutra, aphorism 81). That which indicates the number of verses or other parts of such scriptures is called Kalik Shrut Parimaan samkhya (samkhya as measure of the scriptures studied at specific time). sacitra anuyogadvAra sUtra-2 (360) Illustrated Anuyogadvar Sutra-2
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________________ Technical Terms (1) Paryav or Prayaya samkhya-is the number of modes, alternatives or properties Each syllable is said to have infinite modes. (2) Akshar samkhya-is the number of alphabets like 'a' It is said to be 64. (3) Sanghat samkhya-is the number of compounds of two or more alphabets. (4) Pad samkhya-is the number of meaningful phrases or sentences. (5) Paad samkhya-is the number of quarters of a verse (shlok etc.). (6) Gatha samkhya-is the number of Gathas (specific metric verses like Arya in Prakrit language). (7) Shlok samkhya-is the number of Shlokas (metric verses like Anushtup in Sanskrit language) (8) Vedh or Veshtak samkhya-is the number of Veshtaks (a specific type of metric verse). (9) Niryukti samkhya-is the number of Niryuktis (the proper arrangement of words and parts of speech and their meanings). (10) Anuyogadvar samkhya-is the number of anuyogadvars (doors of disquisition or approaches of understanding the meaning of a text) (11) Uddesh samkhya-is the number of sections of chapters generally included in one discourse or study (12) Adhyayan samkhya-is the number of chapters (independent composite sections of a book). (13) Shrutskandh samkhya-is the number of Shrutskandhs (a group of chapters combined to make a part of the book, volume). (14) Anga samkhya-is the number of Angas (the name given to the books making the corpus of basic Jain scriptures said to have been propagated by a Tirthankar, viz Acharanga) dRSTivAdazrutaparimANasaMkhyA 495. se kiM taM diTThivAyasuyaparimANasaMkhA ? diTTivAyasuyaparimANasaMkhA aNegavihA paNNattA / taM jahA - pajjavasaMkhA jAva aqsimartian ugstien ungfsancien ungsungfsancien argcien yarien a taM diTThivAyasuyaparimANasaMkhA / se taM parimANasaMkhA / saMkhyApramANa- prakaraNa (361) The Discussion on Samkhya Pramana
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________________ 495. (pra.) dRSTivAdazrutaparimANasaMkhyA kyA hai ? (u.) dRSTivAdazrutaparimANasaMkhyA ke aneka prakAra haiN| yathA- paryavasaMkhyA yAvat anuyogadvArasaMkhyA prAbhRtasaMkhyA, prAbhRtikAsaMkhyA, prAbhRta-prAbhRtikAsaMkhyA, vastusaMkhyA aura pUrvasaMkhyA / yaha dRSTivAdazrutaparimANasaMkhyA kA svarUpa hai| yahI parimANasaMkhyA kA nirUpaNa hai| vivecana- jisame paryavasakhyA se lekara anuyogadvArasaMkhyA taka ke nAma to kAlikazrutaparimANasaMkhyA anurUpa hai aura zeSa prAbhRta Adi adhika nAmo kA kathana sUtra 495 ke anusAra hai| ye prAbhRta Adi saba pUrvAntargata zrutAdhikAra hai| prAbhRta-vastu kA eka adhyAya / prAbhRtikA - adhyAya kA eka prakaraNa / prAbhRta- prAbhRtikA - adhyAya kA avAntara prakaraNa / vastu - aneka prAbhRtoM kA samudAya / pUrva-dRSTivAdazruta kA eka svataMtra vibhAga jisame viSayavizeSa kI carcA ho / DRISHTIVAD SHRUT PARIMAAN SAMKHYA 495. (Q.) What is this Drishtvad Shrut Parimaan samkhya (number as measure of the corpus of scriptures called Drishtivad)? (Ans.) Drishtivad Shrut Parimaan samkhya (number as measure of the corpus of scriptures called Drishtivad) is of many kinds-Paryav or Prayaya samkhya, (and so on up to) Anuyogadvar samkhya, Prabhrit samkhya, Prabhritika samkhya, Prabhritprabhritika samkhya, Vastu samkhya and Purva samkhya. This concludes the description of Drishtivad Shrut Parimaan samkhya (number as measure of the corpus of scriptures called Drishtivad). This also concludes the description of Parimaan samkhya (samkhya as measure or extent). Elaboration-Here the first ten terms are same as the preceding aphorism The following terms that are names of portions exclusively of Purvas (subtle canon) are explained as follows Prabhrit-one chapter of a Vastu. Prabhritika-one section of a chapter. sacitra anuyogadvAra sUtra - 2 (362) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ Prabhrit-prabhritika-a section within a section of a chapter. Vastu--A group of many chapters. Purva-An independent section of Drishtivad shrut dealing with a specific subject. (6) jJAnasaMkhyA _496. se kiM taM jANaNAsaMkhA ? __jANaNAsaMkhA jo jaM jANai so taM jANati, taM jahA-sadaM sadio, gaNiyaM gaNio, nimittaM nemittio, kAlaM kAlanANI, vejjo vejjiyN| se taM jaannnnaasNkhaa| 496. (pra.) jJAnasaMkhyA kyA hai ? (u.) jo jisako jAnatA hai use jJAnasaMkhyA kahate haiN| jaise-zabda ko jAnane vAlA zAbdika, gaNita ko jAnane vAlA gaNitajJa, nimitta ko jAnane vAlA naimittika, kAla ko jAnane vAlA kAlajJAnI (kAlajJa) aura vaidyaka ko jAnane vAlA vaidy| yaha jJAnasaMkhyA kA svarUpa hai| vivecana-jisake dvArA vastu kA svarUpa jAnA jAtA hai vaha 'jJAna' aura isa jJAna rUpa sakhyA ko jJAnasakhyA kahA jAtA hai| (6) JNANA SAMKHYA ____496. (Q.) What is this Jnana samkhya (samkhya as determinant of knowledge) ? ___(Ans.) Jnana samkhya (samkhya as determinant of knowledge) defines the knower in context of what he knows. For exampleOne who knows shabd (words) is a shabdik (grammarian), one who knows ganit (mathematics) is a ganitajna (mathematician), one who knows nimitta (augury) is a naimittik (augur), one who knows kaal (time; also past, present and future) is a kalajna (timekeeper; also astrologer) and one who knows vaidyak (medicine) is a vaidya (doctor). This concludes the description of Jnana samkhya (samkhya as determinant of knowledge). Elaboration-What defines the knower in context of the subject he knows is samkhya (symbol) of that particular knowledge or subject. saMkhyApramANa-prakaraNa (363) The Discussion on Samkhya Pramana
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________________ * (7) gaNanAsaMkhyA __497. se kiM taM gaNaNAsaMkhA ? gaNaNAsaMkhA ekko gaNaNaM na uveti, duppbhitisNkhaa| taM jahA-1. saMkhejjae, 2. asaMkhejjae, 3. annNte| 497. (pra.) gaNanAsaMkhyA kyA hai ? (u.) 'eka' (1) kI gaNanA nahIM hotI hai isalie do se gaNanA prArambha hotI hai| vaha gaNanAsaMkhyA-(1) saMkhyAta, (2) asaMkhyAta, aura (3) ananta, isa taraha tIna prakAra kI jAnanA caahie| vivecana-gaNanA do se prArambha hotI hai| eka sakhyA to hai, kintu gaNanA nahIM hai| eka kA varga karane se 1 4 1 = 1 hI AtA hai, arthAt sakhyA meM vRddhi nahIM hotI, isalie 'eka' gaNanAsaMkhyA me nahIM ginA jaataa| (loka prakAza 4/310) yaha gaNanAsaMkhyA sakhyeya (saMkhyAta), asaMkhyeya (asakhyAta) aura ananta ke bheda se tIna prakAra kI hai| (7) GANANA SAMKHYA (SAMKHYA AS COUNTING) ___497.(Q.) What is this Ganana samkhya (samkhya as counting) ? (Ans.) As one (1) is beyond the scope of counting, the numbers (samkhya) start from two (2) and Ganana samkhya (samkhya as counting) is as follows--(1) Samkhyat (countable), (2) Asamkhyat (uncountable or innumerable), and (3) Anant (infinite). ____Elaboration-Counting starts with the numeral two (2). Although one (1) is a numeral it has no mathematical significance. The square of one is one only, which means it does not increase and that is the reason it is not included in Ganana samkhya (number as counting) (Lok Prakash 4/310) This Ganana samkhya (number as counting) is of three kinds countable, uncountable and infinite saMkhyAta Adi ke tIna bheda 498. se kiM taM saMkhejjae ? saMkhejjae tivihe pnnnntte| taM jahA-jahaNNae ukkosae ajhnnnnmnnukkose| 498. (pra.) saMkhyAta kA svarUpa kyA hai ? (u.) saMkhyAta tIna prakAra kA hai, jaise-(1) jaghanya saMkhyAta, (2) utkRSTa saMkhyAta, aura (3) ajaghanya-anutkRSTa (madhyama) sNkhyaat| * sacitra anuyogadvAra sUtra-2 (364) Illustrated Anuyogadvar Sutra-2
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________________ SUB-CATEGORIES 498. (Q.) What is this Samkhyat (countable)? (Ans.) Samkhyat (countable) is of three kinds-(1) Jaghanya samkhyat (countable minimum), (2) Utkrisht samkhyat (countable maximum), and (3) Ajaghanya-anutkrisht samkhyat (countable intermediate, i.e. neither maximum nor minimum). 499. se kiM taM asaMkhejjae ? __ asaMkhejjae tivihe pnnnntte| taM jahA-parittAsaMkhejjae, juttAsaMkhejjae, asNkhejjaasNkhejje| 499. (pra.) asaMkhyAta kyA hai? (u.) asaMkhyAta ke tIna prakAra haiM, jaise-(1) parItAsaMkhyAta, (2) yuktAsaMkhyAta, aura (3) asNkhyaataasNkhyaat| ___499. (Q.) What is this Asamkhyat (innumerable)? (Ans.) Asamkhyat (innumerable) is of three kinds--(1) Parit Asamkhyat (lower innumerable), (2) Yukt Asamkhyat (innumerable raised to the power of itself), and (3) Asamkhyatasamkhyat (innumerable-innumerable). 500. se kiM taM parittAsaMkhejjae ? parittAsaMkhejjae tivihe pnnnntte| taM.-jahaNNae ukkosae ajhnnnnmnnukkose| 500. (pra.) parItAsaMkhyAta kyA hai ? (u.) parItAsaMkhyAta tIna prakAra kA hai-(1) jaghanya parItAsaMkhyAta, (2) utkRSTa parItAsakhyAta, aura (3) ajaghanya-anutkRSTa (madhyama) priitaasNkhyaat| 500. (Q.) What is this Parit Asamkhyat (lower innumerable) ? (Ans.) Parit Asamkhyat (lower innumerable) is of three kinds(1) Jaghanya Parit Asamkhyat (minimum lower innumerable), (2) Utkrisht Parit Asamkhyat (maximum lower innumerable), and (3) Ajaghanya-anutkrisht Parit Asamkhyat (intermediate lower * innumerable, i.e. neither maximum nor minimum). 501. se kiM taM juttAsaMkhejjae ? juttAsaMkhejjae tivihe pnnnntte| taM.-jahaNNae ukkosae ajhnnnnmnnukkose| saMkhyApramANa-prakaraNa The Discussion on Samkhya Pramana
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________________ 501. (pra.) yuktAsaMkhyAta kyA hai ? (u.) yuktAsaMkhyAta tIna prakAra kA hai| yathA-(1) jaghanya yuktAsaMkhyAta, (2) utkRSTa yuktAsaMkhyAta, aura (3) ajaghanyAnutkRSTa (madhyama) yuktaasNkhyaat| ____ 501. (Q.) What is this Yukt Asamkhyat (innumerable raised to the power of itself) ? ___(Ans.) Yukt Asamkhyat (innumerable raised to the power of itself) is of three kinds--(1) Jaghanya Yukt Asamkhyat (innumerable raised to the power of itself, minimum), (2) Utkrisht Yukt Asamkhyat (innumerable raised to the power of itself, maximum), and (3) Ajaghanya-anutkrisht Yukt Asamkhyat (innumerable raised to the power of itself, intermediate, i.e. neither maximum nor minimum). 502. se kiM taM asaMkhejjAsaMkhejjae ? __ asaMkhejjAsaMkhejjae tivihe pnnnntte| taM jahA-jahaNNae ukkosae ajhnnnnmnnukkose| __502. (pra.) asaMkhyAtAsaMkhyAta kyA hai ? (u.) asaMkhyAtAsaMkhyAta tIna prakAra kA hai| yathA-(1) jaghanya asaMkhyAtAsaMkhyAta, (2) utkRSTa asaMkhyAtAsaMkhyAta, aura (3) ajaghanyAnutkRSTa (madhyama) asNkhyaataasNkhyaat| ____502. (Q.) What is this Asamkhyat-asamkhyat (innumerableinnumerable) ? ___ (Ans.) Asamkhyat-asamkhyat (innumerable-innumerable) is of three kinds--(1) Jaghanya Asamkhyat-asamkhyat (minimum innumerable-innumerable), (2) Utkrisht Asamkhyat-asamkhyat (maximum innumerable-innumerable), and (3) Ajaghanyaanutkrisht Asamkhyat-asamkhyat (intermediate innumerableinnumerable, i.e. neither maximum nor minimum). 503. se kiM taM aNaMtae ? aNaMtae tivihe pnnnntte| taM jahA-parittANaMtae juttANaMtae annNtaannNte| 503. (pra.) ananta kyA hai? sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (366) S2
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________________ ARoPRO980-8090098686960 DARPAGtos HTTA (u.) ananta ke tIna prakAra haiN| yathA-(1) parItAnanta, (2) yuktAnanta, aura (3) anntaannt| 503. (Q.) What is this Anant (infinite) ? (Ans.) Anant (infinite) is of three kinds--(1) Parit Anant (lower infinite), (2) Yukt Anant (infinite raised to the power of itself), and (3) Anant-anant (infinite-infinite). 504. se kiM taM parittANaMtae ? parittANaMtae tivihe pnnnntte| taM.-jahaNNae ukkosae ajhnnnnmnnukkose| 504. (pra.) parItAnanta kise kahate haiM ? (u.) parItAnanta tIna prakAra kA hai| yathA-(1) jaghanya parItAnanta, (2) utkRSTa parItAnanta, aura (3) ajaghanya-anutkRSTa (madhyama) priitaannt| ____504. (Q.) What is this Parit Anant (lower infinite) ? ___(Ans.) Part Anant (lower infinite) is of three kinds(1) Jaghanya Parit Anant (minimum lower infinite), (2) Utkrisht Parit Anant (maximum lower infinite), and (3) Ajaghanyaanutkrisht Parit Anant (intermediate lower infinite, i.e. neither maximum nor minimum). 505. se kiM taM juttANatae ? juttANatae tivihe pnnnntte| taM jahA-jahaNNae ukkosae ajhnnnnmnnukkose| 505. (pra.) yuktAnanta kise kahate hai ? (u.) yuktAnanta ke tIna prakAra haiM, jaise-(1) jaghanya yuktAnanta, (2) utkRSTa yuktAnanta, aura (3) ajaghanya-anutkRSTa (madhyama) yuktaannt| 505. (Q.) What is this Yukt Anant (infinite raised to the power of itself) ? (Ans.) Yukt Anant (infinite raised to the power of itself) is of three kinds-(1) Jaghanya Yukt Anant (infinite raised to the power of itself, minimum), (2) Utkrisht Yukt Anant (infinite raised to the power of itself, maximum), and (3) Ayaghanya-anutkrusht Yukt Anant (infinite raised to the power of itself, intermediate, i.e. neither maximum nor minimum). Parls.ske.ske.sikisolke.ske.sis.ske.siksake.ke.saks.ke.ske.ke.skasaksssksiksake.sisekse.ke.sssss.odesakse.ka.is.sks.kesaksian sakhyApramANa-prakaraNa (367) The Discussion on Samkhya Pramana
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________________ 506. se kiM taM aNaMtANatae ? aNaMtANaMtae duvihe pnnnntte| taM jahA-jahaNNae ya ajahaNNamaNukkosae y| 506. (pra.) anantAnanta kyA hai ? (u.) anantAnanta ke do prakAra haiN| yathA-(1) jaghanya anantAnanta, aura (2) ajaghanya-anutkRSTa (madhyama) anntaannt| vivecana-ukta praznottaro meM gaNanA saMkhyA ke sakhyAta, asakhyAta aura ananta ye tIna mukhya bheda batAkara tIna mukhya bhedoM ke avAntara bIsa bheda-prabhedo kA nirUpaNa hai| saMkhyAta ke to jaghanya, madhyama aura utkRSTa ye tIna avAntara bheda hai| lekina asaMkhyAta aura ananta ke mukhya tIna avAntara bhedo ke nAmo me parIta aura yukta to samAna hai kintu tIsare bheda kA nAma asaMkhyAtAsaMkhyAta aura anantAnanta hai| anantAnanta meM utkRSTa anantAnanta asambhava hone se yaha bheda nahI banatA hai| ataeva ananta ke ATha hI bheda hote hai| ukta kathana kI saMkSipta tAlikA isa prakAra banatI hai (1) trividha saMkhyAta 1 jaghanya - 2. madhyama 3 utkRSTa (do kI saMkhyA) (tIna se lekara utkRSTa saMkhyAta se eka kama) (isake cAra bheda Age sUtra 508 me batAye haiM) (2) navavidha asaMkhyAta 1. parItAsaMkhyAta 2 yuktAsaMkhyAta 3 asaMkhyAtAsaMkhyAta 1. jaghanya 2 madhyama 3. utkRSTa 4. jaghanya 5. madhyama 6. utkRSTa 7. jaghanya 8 madhyama 9. utkRSTa (3) aSTavidha ananta 1. parItAnanta 2 yuktAnanta 3. anantAnanta 1. jaghanya 2. madhyama 3. utkRSTa sacitra anuyogadvAra sUtra-2 4. jaghanya 5. madhyama 6. utkRSTa 7. jaghanya 8. madhyama (368) Illustrated Anuyogadvar Sutra-2 * * * *
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________________ 506. (Q.) What is this Anant-anant (infinite-infinite)? (Ans.) Anant-anant (infinite-infinite) is of two kinds(1) Jaghanya Anant-anant (minimum infinite-infinite), and (2) Ajaghanya-anutkrisht Anant-anant (intermediate infiniteinfinite, i.e. neither maximum nor minimum). Elaboration--In the aforesaid question-answers three basic categories of counting have been enumerated as countable, innumerable and infinite. Further, their sub-categories have been defined. Countable has three sub-categories, viz. maximum, intermediate and minimum. In case of innumerable and infinite the first two categories, Parit and Yukt, are same but the third one is called innumerable-innumerable and infinite-infinite respectively. In case of infinite-infinite there is no scope of maximum, therefore this sub-category is absent. Thus Infinite has only eight kinds. This information compressed as a table is as follows (1) Three Samkhyat 1 Minimum 2. Intermediate 3. Maximum (number 2) (3 to one less the (has four typesmaximum) aphorism 508) (2) Nine Innumerable 1. Parit-innumerable 2. Yukt-innumerable 3. innumerable-innumerable 1. Minimum 2. Intermediate 3. Maximum 4. Minimum 5. Intermediate 6. Maximum 7. Minimum 8. Intermediate 9. Maximum (3) Eight Infinite 1. Part-infinite 2. Yukt-infinite 3 infinite-infinite 1 Minimum 2. Intermediate 3. Maximum 4. Minimum 5. Intermediate 6. Maximum 7. Minimum 8. Intermediate sakhyApramANa-prakaraNa ( 369 ) The Discussion on Samkhya Pramana 09
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________________ * saMkhyAta ke bheda 507. jahaNNayaM saMkhejjayaM kettiyaM hoi ? dorUvAiM, teNa paraM ajahaNNamaNukkosayAiM ThANAiM jAva ukkosayaM saMkhejjayaM Na paavi| __ 507. (pra.) jaghanya saMkhyAta kitanA hotA hai ? (arthAt kisa saMkhyA se lekara kisa saMkhyA taka jaghanya saMkhyAta mAnA jAtA hai ?) (u.) do kI saMkhyA jaghanya saMkhyAta hai, usake pazcAt (tIna, cAra Adi) yAvat utkRSTa saMkhyAta meM eka kama rahane taka saMkhyAta hai| TYPES OF SAMKHYAT 507. (Q.) How much is Jaghanya samkhyat (minimum countable) ? ___(Ans.) Jaghanya samkhyat (minimum countable) is number two (2). After that (three, four etc.) up to one less than Utkrishteren samkhyat (maximum countable) are Ajaghanya-anutkrisht samkhyat (intermediate numbers). 508. ukkosayaM saMkhejjayaM kettiyaM hoi ? ukkosayaM saMkhaijjayassa parUvaNaM karissAmi-se jahAnAmae palle siyA, egaM joyaNasayasahassaM AyAmavikkhaMbheNaM, tiNNi joyaNasayasahassAI solasa ya sahassAI doNNi ya sattAvIse joyaNasate tiNNi ya kose aTThAvIsaM ca dhaNusataM terasa ya aMgulAI addhaMgulayaM ca kiMcivisesAhiyaM parikkheveNaM pnnnntte| se NaM palle siddhatthayANaM bhrie| tato NaM tehiM siddhatthaehiM dIva-samuddANaM uddhAre gheppati, ege dIve ege samudde 2 evaM pakkhippamANehiM 2 jAvaiyA NaM dIva-samuddA tehiM siddhatthaehi apphuNNA esa NaM evatie khette palle aaitthe| se NaM palle siddhatthayANaM bhrie| tato NaM tehiM siddhatthaehiM dIva-samuddANaM uddhAre / gheppati ege dIve ege samudde 2 evaM pakkhippamANehiM 2 jAvaiyA NaM dIva-samuddA tehiM siddhatthaehiM apphunA esa NaM evatie khette palle paDhamA salAgA, evaiyANaM salAgANaM asaMlappA logA bhariyA tahA vi ukkosayaM saMkhejjayaM Na paavi| sacitra anuyogadvAra sUtra-2 (370) Illustrated Anuyogadvar Sutra-2
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________________ jahA ko diTato ? se jahANAmae maMce siyA AmalagANaM bharite, tattha NaM ege Amalae pakkhitte se mAte, * aNNe vi pakkhitte se vi mAte, anne vi pakkhitte se vi mAte, evaM pakkhippamANe 2 hohI se Amalae jammi pakkhitte se maMcae bharijihii je vi tattha Amalae na maahiti| 508. (pra.) utkRSTa saMkhyAta kitanA hai? (u.) utkRSTa saMkhyAta kI prarUpaNA isa prakAra karU~gA-(asatkalpanA se) jaise eka lAkha ' yojana lambA-caur3A aura tIna lAkha solaha hajAra do so sattAIsa yojana, tIna koza, aTThAIsa sau dhanuSa evaM sAr3he teraha aMgula se kucha adhika paridhi vAlA koI eka (anavasthita nAmaka) palya (koThA/kuoM) ho| ratnaprabhApRthvI isa palya ko sarSapoM-sarasoM ke dAnoM se bhara diyA jaaye| una sarSapoM se dvIpa aura samudroM kA uddhAra (parimANa) jAnA jAtA hai arthAt una sarSapoM meM se eka ko dvIpa (jambUdvIpa) meM, eka ko samudra (lavaNa-samudra) meM phira eka dvIpa meM, eka samudra meM isa krama se girAte jAne se una dAnoM se jitane dvIpa-samudra bhara jAyeM-(vyApta ho jAyeM) utane kSetra kA anavasthita palya buddhi se parikalpita karake usa palya ko sarasoM ke dAnoM se bhara diyA jaaye| tadanantara una sarasoM ke dAnoM se dvIpa-samudroM kI saMkhyA kA pramANa jAnA jAtA hai| anukrama se eka dvIpa meM aura eka samudra meM isa taraha girAte hue jitane dvIpa-samudra una sarasoM ke dAnoM se bhara jAyeM, unake samApta hone para eka dAnA zalAkApalya meM DAla diyA jaaye| isa prakAra ke zalAkA rUpa palya meM bhare sarasoM ke dAnoM se asaMlapyaakathanIya loka bhare hue hoM taba bhI utkRSTa saMkhyA kA sthAna prApta nahIM hotA hai| isake lie koI dRSTAnta hai ? (jijJAsu ne puuchaa|) (AcArya ne uttara diyA)-jaise koI eka maMca (macAna) ho aura vaha oNvaloM se bharA ho, vahA~ eka oNvalA DAlA to vaha bhI samA gayA, dUsarA DAlA to vaha bhI samA gayA, " tIsarA DAlA to vaha bhI samA gayA, isa prakAra unheM DAlate-DAlate anta meM eka oNvalA aisA hogA ki jisake DAlane se maMca pUrNa bhara jAtA hai| usake bAda vahA~ oNvalA nahIM samAtA hai| (isI prakAra bArambAra DAle gaye sarasoM se jaba asaMlapya-bahuta se palya nIce se Upara taka bhara jAyeM, unameM eka sarasoM jitanA bhI sthAna khAlI na rahe taba utkRSTa saMkhyA kA sthAna prApta hotA hai|) vivecana-prastuta sUtro me sakhyAta gaNanAsakhyA ke jaghanya, madhyama aura utkRSTa-ina tIno bhedo kA svarUpa batAyA hai| jaghanya saMkhyAta-do kI sakhyA jaghanya saMkhyAta hai| saMkhyApramANa-prakaraNa (371) The Discussion on Samkhya Pramana
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________________ va * madhyama saMkhyAta-jaghanya saMkhyAta-do se Upara aura utkRSTa sakhyAta se pUrva taka kI madhyavartI saba sakhyAyeM madhyama saMkhyAta haiN| isake lie kalpanA se mAna leM ki 100 kI sakhyA utkRSTa aura 2 kI sakhyA jaghanya saMkhyAta hai to 2 aura 100 ke bIca 3 se lekara 99 taka kI sabhI sakhyAe~ madhyama sakhyAta hai|| utkRSTa saMkhyAta-do se lekara dahAI, saikaDA, hajAra, lAkha, karoDa zIrSaprahelikA Adi jo saMkhyAta kI rAziyA~ hai, unakA to kisI na kisI prakAra kathana kiyA jAnA zakya hai, lekina saMkhyA itanI hI nahIM hai| ataeva usake bAda kI saMkhyA kA kathana upamA dvArA hI sambhava hai| isalie sUtra meM upamAkalpanA kA AdhAra lekara utkRSTa sakhyAta kA svarUpa spaSTa kiyA hai| zAstra meM sat aura asat do prakAra kI kalpanA hotI hai| kArya meM pariNata ho sakane vAlI kalpanA ko satkalpanA aura jo kisI vastu kA svarUpa samajhAne me to upayogI ho, kintu kArya me pariNata na kI jA sake use asatkalpanA kahate haiN| sUtrokta palya kA vicAra asatkalpanA hai aura usakA prayojana utkRSTa sakhyAta kA svarUpa samajhAnA mAtra hai| maladhArIyAvRtti tathA tiloyapaNNatti Adi grantho ke AdhAra para AcArya mahAprajJa jI ne utkRSTa saMkhyAta Adi kA jo svarUpa samajhAyA hai, vaha bahuta vistRta, jaTila gaNita kA viSaya hone se pariziSTa meM diyA gayA hai| (pariziSTa 3 dekheM) 508. (Q.) How much is Utkrisht samkhyat (maximum countable)? (Ans.) I will explain Utkrisht samkhyat (maximum countable) as follows-Suppose there is an imaginary circular palya (silo) which is said to be one hundred thousand yojan in length and breadth and a little more than three hundred sixteen thou two hundred twenty seven (3,16,227) yojan, three Kosa, twenty eight hundred Dhanush and thirteen and a half Anguls in circumference. (This is the measure of Jambudveep.) This silo is filled with mustard seeds. Then those mustard seeds are emptied in continents and oceans by throwing one mustard seed in one ocean and one in one continent consecutively. Now imagine a silo of such vast area as the total number of continents and oceans thus touched by all those mustard seeds thrown one after another. This latter silo (called anavasthit-palya) is now filled with mustard seeds. Then those mustard seeds are emptied in continents and oceans by throwing one mustard seed in one ocean and one in one continent consecutively. Now imagine a silo of such vast area as the total number of continents and oceans thus touched by all those mustard seeds thrown one after another. One mustard seed is now put in this enormous sito (called Shalaka-palya). Even if unimaginable number of Loks (islands and oceans) are filled with mustard seeds from such enormous silo one does not arrive at Utkrisht samkhyat (maximum countable). sacitra anuyogadvAra sUtra-2 (372) Illustruted Anuyogadvar Sutra- 2 6
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________________ (Q.) Is there an example for this? (Ans.) Yes. Suppose there is a platform filled with amla (hogplum) fruits. If one more is added it gets accommodated, yet another is added, that too is accommodated. When this process of adding is continued again and again there will be one last fruit on adding which the platform will be absolutely full. After this, no more fruits can be accommodated there. (In the same way when many said silos are filled completely by adding mustard seeds one by one and there is no place even for a single mustard seed then we arrive at the maximum number.) Elaboration--In these aphorisms minimum, intermediate and maximum, the three kinds of samkhyat (countable numbers), have been explained. Jaghanya samkhyat (minimum countable)--It is the numerical number two (2). Madhyam or Ajaghanya-anutkrisht samkhyat (intermediate numbers)-All the numbers after that two (three, four etc.) up to one less than Utkrisht samkhyat (maximum countable). Suppose 100 is the maximum samkhyat; 2 being the minimum samkhyat all the numbers from 3 to 99 become madhyam samkhyat Utkrisht samkhyat (maximum countable)-It is possible to express in realistic terms numbers like two, tens, hundreds, thousands, hundred thousands, millions and so on up to Sheersh Prahelika (10273) but the counting does not end there. Therefore beyond these realistically expressed numbers it is possible to express higher numbers by analogies or metaphors. Here this concept of maximum number has been explained with the help of an imaginary analogy. In scriptures there is a mention of two kinds of conceptsreal and imaginary. A concept that can be transformed into action is called realistic concept and that which cannot be transformed into action but used as an analogy to explain something is called imaginary concept. The concept of silo in this aphorism is an imaginary concept and the only purpose it serves is to explain the term Utkrisht samkhyat. The detailed explanation given by Acharya Mahaprajna in his commentary is based on Maladhariya Vritti, Tiloyanapannati, and other such works. It is a complex mathematical topic therefore it has been included as appendix for those who have mathematical bent. (Appendix 3) saMkhyApramANa-prakaraNa (373) The Discussion on Samkhya Pramana * * *
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________________ * parItAsaMkhyAta 509. evAmeva ukkosae saMkhejjae rUvaM pakkhittaM jahaNNayaM parittAsaMkhejjayaM bhavati, teNa paraM ajahaNNamaNukkosayAI ThANAiM jAva ukkosayaM parittAsaMkhejjayaM Na paavi|| 509. isI prakAra utkRSTa saMkhyAta meM (eka) bar3hAne se jaghanya parItAsaMkhyAta hotI hai| jaghanya parItAsaMkhyAta ke Age aura utkRSTa parItAsaMkhyAta se pahale ajaghanya-anutkRSTa (madhyama) parItAsaMkhyAta kA sthAna hai| PARIT ASAMKHYAT 509. In the same way when one is added to Utkrisht samkhyat (maximum countable) we arrive at Jaghanya Parit Asamkhyat (minimum lower innumerable). After Jaghanya Parit Asamkhyat (minimum lower innumerable) and before Utkrisht Parit Asamkhyat (maximum lower innumerable) is the position of Ajaghanyaanutkrisht Parit Asamkhyat (intermediate lower innumerable). __ 510. ukkosayaM parittAsaMkhejjayaM kettiyaM hoti ? ukkosayaM parittAsaMkhejjayaM jahaNNayaM parittAsaMkhejjayaM jahaNNayaparittAsaMkhejjayamettANaM rAsINaM aNNamaNNabhAso rUvUNo ukkosayaM parittAsaMkhejjayaM hoti, ahavA jahannayaM juttAsaMkhejjayaM rUvUNaM ukkosayaM parittAsaMkhejjayaM hoi| 510. (pra.) utkRSTa parItAsaMkhyAta kitanA hotA hai ? (u.) jaghanya parItAsaMkhyAta rAzi ko jaghanya parItAsaMkhyAta rAziyoM se paraspara guNita karane para jo rAzi AtI hai athavA eka kama jaghanya yuktAsaMkhyAta utkRSTa parItAsaMkhyAta kA hotA hai| ___ vivecana-ukta do sUtro me asakhyAta ke prathama bheda parItAsakhyAta ke jaghanya, madhyama aura utkRSTa ina tIno bhedo kA svarUpa batAyA gayA hai| ____ jaghanya aura madhyama kA svarUpa sugama hai| utkRSTa saMkhyAta rAzi me eka aura milAne se jaghanya parItAsaMkhyAta rAzi ho jAtI hai| kalpanA kareM jaise utkRSTa saMkhyAta kI rAzi 100 hai, isa rAzi meM eka (1) milAne para prApta rAzi jaghanya parItAsaMkhyAta hogI arthAt 100 utkRSTa saMkhyAta aura 100 + 1 = 101 jaghanya parItAsakhyAta rAzi huI tathA jaghanya se Upara aura utkRSTa se nIce (eka kama) taka kI saMkhyAe~ madhyama parItAsaMkhyAta hai| jaghanya parItAsakhyAta rAzi ko utane hI pramANa vAlI rAzi se abhyAsa (guNA) karane se prApta rAzi meM se eka kama kara dene para prApta rAzi utkRSTa parItAsaMkhyAta hotI hai| jisakA spaSTIkaraNa isa prakAra hai * * * sacitra anuyogadvAra sUtra-2 (374) Illustrated Anuyogadvar Sutra-2
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________________ jisa saMkhyA kA abhyAsa karanA hai usake ako ko utanI bAra likhakara Apasa me guNA karane ko abhyAsa guNita kahate haiN| arthAt pahale aka ko dUsare aMka se guNA karanA aura jo guNanaphala Aye usakA tIsare aka se guNA karanA aura usake guNanaphala kA cauthe aka se guNA krnaa| isa prakAra pUrva-pUrva ke guNanaphala kA agale aMka se guNA karanA aura anta meM jo guNanaphala prApta ho vahI kahI jAne vAlI saMkhyA kA abhyAsa hai| ataeva kalpanA se mAna le ki jaghanya parItAsaMkhyAta kA pramANa 5 hai| isa pA~ca ko pA~ca bAra (5-5-5-5-5) sthApita kara paraspara guNA karate jAne para isa prakAra saMkhyA hogI 5 x 5 = 25, 25 x 5 = 125, 125 x 5 = 625, 625 x 5 = 3,125 / isame se eka nyUna saMkhyA (3,125 - 1 = 3,124) utkRSTa parItAsakhyAta hai aura yadi eka kama na kiyA jAye to jaghanya yuktAsakhyAta rUpa mAnI jaayegii| isIlie prakArAntara se utkRSTa parItAsaMkhyAta kA pramANa batAne ke lie kahA hai ki jaghanya yuktAsakhyAta meM se eka kama karane para utkRSTa parItAsaMkhyAta kA pramANa hotA hai| 510. (Q.) How much is Utkrisht Parit Asamkhyat (maximum lower innumerable) ? (Ans.) The Utkrisht Parit Asamkhyat (maximum lower innumerable) is equal to one less than Jaghanya Parit Asamkhyat (minimum lower innumerable) raised to the power of itself. Or it is one less than Jaghanya Yukt Asamkhyat (minimum medium innumerable). Elaboration--In these aphorisms minimum, intermediate and maximum, the three kinds of Parit Asamkhyat (lower innumerable), which is the first kind of a samkhyat (innumerable numbers), have been explained. Minimum and maximum are simple. When one is added to Utkrisht samkhyat (maximum countable) we arrive at Jaghanya Parit Asamkhyat (minimum lower innumerable). Suppose the Utkrisht samkhyat (maximum countable) number is 100 When we add one to it we get 101 which is the Jaghanya Parit Asamkhyat (minimum lower countable) number. After it and before Utkrisht Parit Asamkhyat (maximum lower innumerable) number are the intermediate Asamkhyat (maximum lower innumerable) numbers. When Jaghanya Parit Asamkhyat (minimum lower innumerable) is raised to the power of itself and one is subtracted from it the result is Utkrisht Parit Asamkhyat (maximum lower innumerable). An example is, Raising to a power means multiplying a number with itself as many times as the given number of power. Raising to its own power means write the number as many times as its value and then multiply first with second, the multiple with third, and so on. The last multiple in this saMkhyApramANa-prakaraNa (375) The Discussion on Samkhya Pramana
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________________ series will be value of the number raised to its own power. For instance, suppose the Jaghanya Parit Asamkhyat (minimum lower innumerable) is 5. Write it five times (6-5-5-5-5) and do the multiplication--5x5= 25,25x5%D 125,125x5=625,625x5%3D3,125. Subtracting one from this (3,125 - 1 = 3,124) we get Utkrisht Parit Asamkhyat (maximum lower innumerable). If one is not subtracted it is Jaghanya Yukt Asamkhyat (minimum medium innumerable). Thus the alternative expression of Utkrisht Parit Asamkhyat (maximum lower innumerable) is one less Jaghanya Yukt Asamkhyat (minimum medium innumerable). yuktAsaMkhyAta ___511. jahannayaM juttAsaMkhejjayaM kettiyaM hoi ? ___jahannayaM juttAsaMkhejjayaM jahannayaM parittAsaMkhejjayaM jahaNNayaparittAsaMkhejjayamettANaM rAsINaM aNNamaNNabbhAso paDipuNNo jahannayaM juttAsaMkhejayaM havati, ahavA ukkosae parittAsaMkhejjae rUvaM pakkhittaM jahaNNayaM juttAsaMkhejjayaM hoti, AvaliyA vi tattiyA ceva, teNa paraM ajahaNNamaNukkosayAiM ThANAiM jAva ukkosayaM juttAsaMkhejjayaM Na paavi|| 511. (pra.) jaghanya yuktAsaMkhyAta kA kitanA pramANa hai? (u.) jaghanya parItAsaMkhyAta rAzi ko jaghanya parItAsaMkhyAta rAzi kA paraspara abhyAsa-guNA karane para jo rAzi AtI hai, vaha pratipUrNa rAzi jaghanya yuktAsaMkhyAta hai| athavA utkRSTa parItAsaMkhyAta ke pramANa meM eka kA prakSepa karane se, jor3ane se jaghanya yuktAsaMkhyAta hotA hai| eka AvalikA kI samaya rAzi bhI utanI hI hotI hai| jaghanya yuktAsaMkhyAta se Age jahA~ taka utkRSTa yuktAsaMkhyAta prApta na ho, usake bIca kI madhyama (ajaghanya, anutkRSTa) yuktAsaMkhyAta hai| YUKT ASAMKHYAT 511. (Q.) How much is Jaghanya Yukt Asamkhyat (minimum medium innumerable) ? (Ans.) Jaghanya Yukt Asamkhyat (minimum medium innumerable) is equal to Jaghanya Parit Asamkhyat (minimum lower innumerable) raised to the power of itself. Or it is one more than Utkrisht Parit Asamkhyat (maximum lower innumerable). The number of Samayas in one Avalika is also the same. All the numbers after Jaghanya Yukt Asamkhyat (minimum medium innumerable) and before Utkrisht Yukt Asamkhyat (maximum 8 sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (376)
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________________ medium innumerable) are Ajaghanya-anutkrisht Yukt Asamkhyata * (intermediate medium innumerable). __512. ukkosayaM juttAsaMkhejjayaM kettiyaM hoti ? / ___ ukkosayaM juttAsaMkhejjayaM jahaNNaeNaM juttAsaMkhejjaeNaM AvaliyA guNiyA aNNamaNNabbhAso rUvUNo ukkosayaM juttAsaMkhejjayaM hoi, ahavA jahannayaM asaMkhejjAsaMkhejjayaM rUvUNaM ukkosayaM juttAsaMkhejjayaM hoti| ___ 512. (pra.) utkRSTa yuktAsaMkhyAta kitanA hotA hai ? (u.) jaghanya yuktAsaMkhyAta rAzi ko AvalikA se (jaghanya yuktAsaMkhyAta se) paraspara abhyAsa rUpa guNA karane se prApta rAzi meM se eka kama utkRSTa yuktAsaMkhyAta hai| athavA eka kama jaghanya asaMkhyAta-asaMkhyAta utkRSTa yuktAsaMkhyAta hotA hai| ____ 512. (Q.) How much is Utkrisht Yukt Asamkhyat (maximum lower innumerable) ? (Ans.) Utkrisht Yukt Asamkhyat (maximum lower innumerable) is equal to one less Jaghanya Yukt Asamkhyat (minimum lower innumerable) raised to the power of Avalika (which is same as Jaghanya Yukt Asamkhyat). Or it is one less than Jaghanya Asamkhyat-asamkhyat (minimum innumerableinnumerable). asaMkhyAtAsaMkhyAta __ 513. jahaNNayaM asaMkhejjAsaMkhejjayaM kettiyaM hoi ? ___ jahannaeNaM juttAsaMkhejjaeNaM AvaliyA guNiyA aNNamaNNabhAso paDipuNNo jahaNNayaM asaMkhejjAsaMkhejjayaM hoi, ahavA ukkosae juttAsaMkhejjae rUvaM pakkhittaM jahaNNayaM asaMkhejjAsaMkhejjayaM hoti, teNa paraM ajahaNNamaNukkosayAI ThANAI jAva ukkosayaM asaMkhejjAsaMkhejjayaM Na paavti| __ 513. (pra.) jaghanya asaMkhyAtAsaMkhyAta kitanA hotA hai ? (u.) jaghanya yuktAsaMkhyAta ko AvalikA kI rAzi se guNA karane para prApta paripUrNa saMkhyA jaghanya asaMkhyAtAsaMkhyAta hai| athavA utkRSTa yuktAsaMkhyAta meM eka kA prakSepa karane (jor3ane) se jaghanya asaMkhyAtAsaMkhyAta hotA hai| jaghanya asaMkhyAta-asaMkhyAta se Age utkRSTa asaMkhyAta-asaMkhyAta ke pahale bIca ke sabhI sthAna madhyama sthAna hote haiN| * Agrls.ke.ske.ske.saks.vealeke.saksakeseksikse.ke.slessleosie.ske.sekeese.sie.ske.ske.ske.sle.se.se.alie.airtan saMkhyApramANa-prakaraNa (377) The Discussion on Samkhya Pramana
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________________ ASAMKHYAT-ASAMKHYAT 513. (Q.) How much is Jaghanya Asamkhyat-asamkhyat (minimum innumerable-innumerable)? (Ans.) Jaghanya Asamkhyat-asamkhyat (minimum innumerable-innumerable) is equal to Jaghanya Yukt Asamkhyat (minimum medium innumerable) raised to the power of itself or Avalika. Or it is one more than Utkrisht Yukt Asamkhyat (maximum medium innumerable). All the numbers after Jaghanya Asamkhyat-asamkhyat (minimum innumerableinnumerable) and before Utkrisht Asamkhyat-asamkhyat (maximum innumerable-innumerable) are Ajaghanya-anutkrisht Asamkhyat-asamkhyat (intermediate innumerable-innumerable). 514. ukkosayaM asaMkhejjAsaMkhejjayaM kettiyaM hoti ? jahaNNayaM asaMkhejjAsaMkhejjayaM jahaNNaya asaMkhejjAsaMkhejjayamettANaM rAsINaM aNNamaNNabhAso rUvUNo ukkosayaM asaMkhejjAsaMkhejjayaM hoi, ahavA jahaNNayaM parittANaMtayaM rUvUNaM ukkosayaM asaMkhejjAsaMkhejjayaM hoti / 514. (pra.) utkRSTa asaMkhyAtAsaMkhyAta kitanA hotA hai ? (u.) jaghanya asaMkhyAtAsaMkhyAta rAzi kA usI jaghanya asaMkhyAtAsaMkhyAta rAzi se paraspara guNA karane para jo rAzi AtI hai, usase eka kama saMkhyA utkRSTa asaMkhyAtAsaMkhyAta hai / athavA eka kama jaghanya parItAnanta utkRSTa asaMkhyAtAsaMkhyAta kA pramANa hai| vivecana - utkRSTa asaMkhyAta - asaMkhyAta kA svarUpa sUtra meM batAyA gayA hai, usa viSaya ko AcAryoM ne anya dUsare prakAra se bhI paribhASita kiyA hai| jaise- varga kI jo rAzi Aye, usakA bhI punaH varga karanA, phira usa varga kI jo rAzi Ae, usakA bhI punaH varga krnaa| isa taraha tIna bAra varga kara leN| phira usa varga rAzi meM nimnalikhita dasa asaMkhyAta rAziyA~ joDanI cAhie "logAgAsapaesA dhammAdhammegajIvadesA y| davvaThiA nioA, patteyA ceva boddhavyA // ThiibaMdhajjhavasANA aNubhAgA jogacche aplibhaagaa| doha ya samANa samayA asaMkhapakkhevayA dasau // " arthAt (1) lokAkAza ke pradeza, (2) dharmAstikAya ke pradeza, (3) adharmAstikAya ke pradeza, (4) ekajIva ke pradeza, (5) dravyArthika nigoda ( sUkSma - bAdara anantakAyika vanaspati jIvoM ke zarIra ), (6) anantakAya ko choDakara zeSa pratyekakAyika jAtiyoM ke jIva (anantakAyikoM ko chor3akara pratyekazarIrI pRthvI, ap, teja, vAyu, vanaspati aura trasa jIva), (7) karmoM ke sthitibaMdha ke asaMkhyAta sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 (378) For Private Personal Use Only
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________________ adhyavasAyasthAna, (8) anubhAgabaMdha ke kAraNabhUta adhyavasAya sthAna, (9) manoyoga, vacanayoga aura kAyayoga ke avibhAjya vibhAga- yogaccheda pratibhAga, aura (10) utsarpiNI tathA avasarpiNI kAlo ke samaya / ukta dasoM ke bAda punaH isa samasta rAzi kA tIna bAra varga karake prApta saMkhyA meM se eka nyUna karane se utkRSTa asaMkhyAtAsaMkhyAta kA pramANa hotA hai| kisI saMkhyA ke tIna bAra varga karane kI vidhi isa prakAra hai- sarvaprathama usa saMkhyA kA varga krnaa| phira vargajanya saMkhyA kA varga karanA, phira vargajanyasaMkhyA kA varga karanA / udAharaNArtha -4 sakhyA hai| 4 x 4 = 16 vargajanyasaMkhyA, phira 16 16 = 256 vargajanyasaMkhyA, phira 256 256 65,536 / (vizeSa : pariziSTa 3 dekhe) 514. (Q.) How much is Utkrisht Asamkhyat-asamkhyat (maximum innumerable-innumerable) ? = (Ans.) The Utkrisht Asamkhyat-asamkhyat (maximum innumerable-innumerable) is equal to one less Jaghanya Asamkhyat-asamkhyat (minimum innumerable-innumerable) raised to the power of itself. Or it is one less than Jaghanya Parit Anant (minimum lower infinite). Elaboration-Here Utkrisht Asamkhyat-asamkhyat (maximum innumerable-innumerable) has been defined. Some acharyas have defined this another way also-The square of minimum innumerableinnumerable is squared and then this square is once again squared. To this number arrived after squaring three times add the following ten Asamkhyat (innumerable) numbers (1) Pradeshas (space-points) of Lokakash (occupied space), (2) Pradeshas (space-points) of Dharmastikaya (motion entity), (3) Pradeshas (space-points) of Adharmastikaya (rest entity), (4) Pradeshas (space-points) of one Jiva (single soul), (5) Bodies of Dravyarthik Nigods (dormant beings in the form of clusters of infinite minute plant-bodied beings), (6) All the other-bodied beings besides the said clustered beings (this includes earth-, water-, fire-, air-, plant- and mobile-bodied beings), (7) the infinite causes of duration-bondage (sthiti-bandh) of karmas, (8) the infinite causes of potency-bondage (anubhag-bandh) of karmas, (9) the indivisible parts of mano yoga (mind association), vachan yoga (speech association), and kaya yoga (body association), and (10) the total number of Samayas in cycles of time (progressive and regressive). After adding the total of these numbers to the aforesaid number the result is once again squared three times. When one is subtracted from this number it is equal to Utkrisht Asamkhyat-asamkhyat (maximum high innumerable-innumerable). saMkhyApramANa- prakaraNa (379) The Discussion on Samkhya Pramana For Private Personal Use Only
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________________ * parItAnanta 515. jahaNNayaM parittANatayaM kettiyaM hoti ? __jahaNNayaM parittANatayaM jahaNNayaM asaMkhejjAsaMkhejjayaM jahaNNayaasaMkhejjAsaMkhejayamettANaM rAsINaM aNNamaNNanbhAso paDipuNNo jahaNNayaM parittANatayaM hoti| ahavA ukkosae asaMkhejjAsaMkhejjae svaM pakkhittaM jahaNNayaM parittANatayaM hoi| teNa paraM ajahaNNamaNukkosayAI ThANAI jAva ukkosayaM parittANatayaM Na paavi| 515. (pra.) jaghanya parItAnanta kitanA hotA hai ? (u.) jaghanya asaMkhyAtAsaMkhyAta rAzi ko usI jaghanya asaMkhyAtAsaMkhyAta rAzi se paraspara guNita karane se prApta paripUrNa saMkhyA jaghanya parItAnanta hai| athavA utkRSTa asaMkhyAtAsaMkhyAta meM eka kA prakSepa karane se bhI jaghanya parItAnanta kA pramANa jAnA jAtA hai| isase Age tathA utkRSTa parItAnanta se pUrva bIca ke sabhI sthAna ajaghanya-anutkRSTa (madhyama) parItAnanta ke sthAna haiN| PARIT ANANT. ___515. (Q.) How much is Jaghanya Parit Anant (minimum lower infinite)? ___ (Ans.) When one is added to Jaghanya Asamkhyat-asamkhyat (minimum innumerable-innumerable) raised to the power of itself we arrive at Jaghanya Parit Anant (minimum lower infinite). Another way of arriving at it is to add one to Utkrisht Asamkhyatasamkhyat (maximum innumerable-innumerable). After Jaghanya Parit Anant (minimum lower infinite) and before Utkrisht Parit Anant (maximum lower infinite) is the position of Ajaghanya-anutkrisht Parit Anant (intermediate lower infinite). 516. ukkosayaM parittANatayaM kettiyaM hoi ? jahaNNayaM parittANatayaM jahaNNayaparittANaMtayamettANaM rAsINaM aNNamaNNabhAso rUvUNo ukkosayaM parittANatayaM hoi| ahavA jahaNNayaM juttANaMtayaM rUvUNaM ukkosayaM parittANatayaM hoi| 516.(pra.) utkRSTa parItAnanta kitanA hotA hai ? (u.) jaghanya parItAnanta aura jaghanya parItAnanta pramANa rAziyoM ke paraspara gaNita karane para jo saMkhyA AtI hai, usase eka kama utkRSTa parItAnanta hotA hai| athavA eka kama jaghanya yuktAnanta utkRSTa parItAnanta hotA hai| sacitra anuyogadvAra sUtra-2 (380) Illustrated Anuyogadoar Sutra-2
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________________ 516. (Q.) How much is Utkrisht Parit Anant (maximum lower infinite) ? (Ans.) Utkrisht Parit Anant (maximum lower infinite) is equal to one less Jaghanya Parit Anant (minimum lower infinite) raised to the power of itself. Or it is one less than Jaghanya Yukt Anant (minimum medium infinite ). yuktAnanta 517. jahaNNayaM juttANaMtayaM kettiyaM hoti ? jahaNNayaM parittANaMtayaM jahaNNayaparittANaMtayamettANaM rAsINaM aNNamaNNabbhAso paDipuNNo jahaNNayaM juttANaMtayaM hoI, ahavA ukkosae parittANaMtae rUvaM pakkhittaM jahannayaM juttANaMtayaM hoi, abhavasiddhiyA vi tettiyA ceva, teNa paraM ajahaNNamaNukkosayAI ThANAI jAva ukkosayaM juttANaMtayaM Na pAvati / 517. ( pra . ) jaghanya yuktAnanta kitanA hotA hai ? (u. ) jaghanya parItAnanta aura jaghanya parItAnanta pramANa rAziyoM ko paraspara guNA karane jo rAzi AtI hai vaha pratipUrNa rAzi jaghanya yuktAnanta hotI hai| athavA utkRSTa parItAnanta meM eka kA prakSepa (yoga) karane se jaghanya yuktAnanta hotA hai / abhavasiddhika (abhavya) jIva bhI itane hI (jaghanya yuktAnanta jitane ) hote haiN| usake pazcAt ajaghanyotkRSTa (madhyama) yuktAnta ke sthAna haiM aura ve utkRSTa yuktAnanta ke sthAna ke pUrva taka haiN| YUKT ANANT 517. (Q.) How much is Jaghanya Yukt Anant (minimum medium infinite ) ? (Ans.) Jaghanya Yukt Anant (minimum medium infinite) is equal to Jaghanya Parit Anant (minimum lower infinite) raised to the power of itself. Or it is one more than Utkrisht Parit Anant (maximum lower infinite). The number of Abhavyasiddhik (beings unworthy of liberation) is also the same. All the numbers after Jaghanya Yukt Anant (minimum medium infinite) and before Utkrisht Yukt Anant (maximum medium infinite) are Ajaghanyaanutkrisht Yukt Anant (intermediate medium infinite). 518. ukkosayaM juttANaMtayaM kettiyaM hoti ? saMkhyApramANa- prakaraNa (381) The Discussion on Samkhya Pramana For Private Personal Use Only
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________________ jahaNNaeNaM juttANataeNaM abhavasiddhiyA guNitA aNNamaNNabhAso rUvUNo ukkosayaM * juttANatayaM hoi| ahavA jahaNNayaM aNaMtANatayaM rUvUNaM ukkosayaM juttANatayaM hoi| 518. (pra.) utkRSTa yuktAnanta kitanA hotA hai ? (u.) jaghanya yuktAnanta rAzi ke sAtha abhavasiddhika rAzi kA paraspara guNA karane para prApta saMkhyA meM se eka kama karane para prApta rAzi utkRSTa yuktAnanta kI saMkhyA hai| athavA eka kama jaghanya anantAnanta = utkRSTa yuktAnanta hai| 518. (Q.) How much is Utkrisht Yukt Anant (maximum medium infinite)? ___(Ans.) Utkrisht Yukt Anant (maximum medium infinite) is equal to one less Jaghanya Yukt Anant (minimum medium infinite) raised to the power of Abhavyasiddhik (which is same as Jaghanya Yukt Anant). Or it is one less than Jaghanya Anantanant (minimum infinite-infinite). anantAnanta 519. jahaNNayaM aNaMtANatayaM kettiyaM hoti ? __jahaNNaeNaM juttANaMtaeNaM abhavasiddhiyA guNiyA aNNamaNNabhAso paDipuNNo jahaNNayaM aNaMtANatayaM hoi, ahavA ukkosae juttANatae rUvaM pakkhittaM jahaNNayaM aNaMtANatayaM hoti, teNa paraM ajahaNNamaNukosayAI tthaannaaii| se taM gnnnnaasNkhaa| __ 519. (pra.) jaghanya anantAnanta kitanA hotA hai ? / (u.) jaghanya yuktAnanta ke sAtha abhavasiddhika jIvoM (jaghanya yuktAnanta) ko paraspara * guNita karane para prApta pUrNa saMkhyA jaghanya anantAnanta kA pramANa hai| athavA utkRSTa yuktAnanta meM eka kA prakSepa karane se jaghanya anantAnanta hotA hai| jaghanya anantAnanta ke bAda sabhI * sthAna ajaghanyotkRSTa (madhyama) anantAnanta ke hote haiN| kyoMki utkRSTa anantAnanta rAzi nahIM hotI hai)| ___ yaha gaNanAsaMkhyA kA nirUpaNa pUrNa huaa| vivecana-prastuta sUtra meM anantAnanta sakhyA ke jaghanya aura madhyama ina do bhedo kA pramANa batalAyA hai, kintu utkRSTa anantAnanta saMkhyA saMbhava nahIM hone se usakA nirUpaNa nahIM kiyA gayA hai| ukta kathana saiddhAntika AcAryoM kA hai, lekina anya AcAryoM ne utkRSTa anantAnanta saMkhyA kA bhI nirUpaNa kiyA hai| unakA mata hai OM sacitra anuyogadvAra sUtra-2 (382) Illustrated Anuyogadvar Sutra-2
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________________ jaghanya anantAnanta kA tIna bAra varga karake phira usame nimnalikhita chaha anantoM kA prakSepa karanA cAhie "siddhAnigoyajIvA vaNassaI kAla puggalA cev| savamalogAgAsaM chppete'nnNtpkkhevaa||" arthAt (1) siddha jIva, (2) nigoda ke jIva, (3) vanaspatikAyika, (4) tInoM kAlo (bhUta, vartamAna, bhaviSyat kAla) ke samaya, (5) sarva pudgaladravya, tathA (6) lokAkAza aura alokAkAza prdesh| inako milAkara phira sarva rAzi kA tIna bAra varga karake usa rAzi meM kevaladvika = kevalajJAna-kevaladarzana-kI ananta paryAyoM ko joDane para utkRSTa anantAnanta kI saMkhyA kA parimANa hotA hai| ananta ke vividha bhedopabhedo kI carcA karmagrantha ke AcAryoM ke matAnusAra bahuta vistRta hai| (dekheM-anu. mahAprajJa jI, pR. 332-333) ANANT-ANANT 519. (Q.) How much is Jaghanya Anant-anant (minimum infinite-infinite)? (Ans.) Jaghanya Anant-anant (minimum infinite-infinite) is equal to Jaghanya Yukt Anant (minimum medium infinite) raised to the power of itself or Abhavasiddhik. Or it is one more than Utkrisht Yukt Anant (maximum medium infinite). All the numbers after Jaghanya Anant-anant (minimum infinite-infinite) and before Utkrisht Anant-anant (maximum infinite-infinite) are Ajaghanya-anutkrisht Anant-anant (intermediate infiniteinfinite). This concludes the description of Ganana samkhya (samkhya as counting). Elaboration_This aphorism explains the minimum and intermediate categories of the Anant-anant (infinite-infinite) number. As the maximum infinite-infinite number is inconceivable it has not been discussed here. This is the belief of the conservative acharyas. Some later acharyas have described maximum infinite-infinite number also. Their view is Square the Jaghanya Anant-anant (minimum infinite-infinite) number thrice and add the following six infinite numbers___(1) Siddha Jva (liberated souls), (2) Nigod Jivas (dormant beings), (3) Vanaspatikayik (plant-bodied beings), (4) Samayas of past, present and future, (5) All material substances, and (6) Space-points of occupied and unoccupied space. saMkhyApramANa-prakaraNa (383) The Discussion on Sam.khya Pramana
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________________ The number arrived at thus should now be squared thrice and to the result add the infinite modes of Keval-jnana (omniscience) and Keval. darshan (omni-perception). This final figure is called Utkrisht Anantanant (maximum infinite-infinite). The discussion of numerous categories and sub-categories of infinite is voluminous according to the authors of Karma Granth. (for more details refer to Anuogadaraim by Acharya Mahaprajna, p. 332-333). (8) bhAvasaMkhyA 520. se kiM taM bhAvasaMkhA ? bhAvasaMkhA je ime jIvA saMkhagainAma-gottAI kammAiM vedeti| se taM bhaavsNkhaa| se taM sNkhppmaanne| se taM bhaavppmaanne| se taM pmaanne| // pamANe tti payaM sammattaM // 520. (pra.) bhAvasaMkhyA (zaMkha) kyA hai ? (u.) isa loka meM jo jIva zaMkhagatinAma-gotra karmAdikoM kA vedana kara rahe haiM ve bhAvazaMkha haiN| yahI bhAva saMkhyA hai, yahI bhAvapramANa kA varNana hai tathA yahIM pramANa sambandhI vaktavyatA pUrNa huii| // pramANapada samApta // (8) BHAAVA SAMKHYA/SHANKH 520. (Q.) What is this Bhaava samkhya/ shankh (samkhya/shankh as essence) ? ___ (Ans.) Bhaava samkhyal shankh (samkhyal shankh as essence) are those souls who undergo sufferings caused by naam karma (karma that determines the destinies and body types) and gotra karma (karma responsible for the higher or lower status of a being) related to a birth as shankh (conch-shell). This concludes the description of Bhaava samkhyal shankh (samkhya/ shankh as essence). This concludes the description of Bhaava pramana (standard of measurement of state). This also concludes the description of Pramana (standard of measurement). * END OF THE DISCUSSION ON SAMKHYA PRAMANA sacitra anuyogadvAra sUtra-2 (384) Illustrated Anuyogadvar Sutra-2 ackekoo keaslee.kesriesktokeskamkalaskoolesterole.ke.ke.skose.odesakesktools.ske.loksatta
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________________ vaktavyatA-prakaraNa THE DISCUSSION ON VAKTAVYATA 8 vaktavyatA ke bheda-prabheda 521. se kiM taM vattavvayA ? vattavvayA tivihA pnnnnttaa| taM.-sasamayavattavvayA parasamayavattabbayA ssmy-prsmyvttvyyaa| 521. (pra.) vaktavyatA kyA hai ? (u.) vaktavyatA tIna prakAra kI hai, yathA-(1) svasamayavaktavyatA, (2) parasamayavaktavyatA, aura (3) svsmy-prsmyvktvytaa| TYPES OF VAKTAVYATA 521. (Q.) What is this vaktavyata (explication)? (Ans.) Vaktavyata (explication) is of three kinds(1) Svasamaya. vaktavyata (explication of one's own doctr (2) Parasamaya vaktavyata (explication of doctrine of others), and (3) Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others). svasamayavaktavyatA nirUpaNa 522. se kiM taM sasamayavattavyayA ? sasamayavattavyayA jattha NaM sasamae Aghavijjati paNNavijjati parUvijjati daMsijjati nidNsijjti| se taM ssmyvttvvyaa| 522. (pra.) svasamayavaktavyatA kyA hai? (u.) svasiddhAnta kA kathana (AkhyAna), prajJApana, prarUpaNa, darzana, nidarzana aura upadarzana karanA svasamayavaktavyatA hai| yahI svasamayavaktavyatA hai| vizeSa zabdoM ke arthaAghavijjati-sAmAnya rUpa se kathana karanA, vyAkhyAna krnaa| paNNavijjati-viSaya kI pRthak-pRthak lAkSaNika vyAkhyA krnaa| vaktavyatA-prakaraNa (385) The Discussion on Vaktavyata
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________________ parUvijjati-adhikRta viSaya kI vistRta prarUpaNA krnaa| daMsijjati-dRSTAnta dvArA siddhAnta ko spaSTa krnaa| nidaMsijati-upanaya dvArA adhikRta viSaya kA svarUpa btaanaa| uvadaMsijati-samasta kathana kA upasaMhAra karake apane siddhAnta kI sthApanA krnaa| SVASAMAYA VAKTAVYATA veren 522. (Q.) What is this Svasamaya vaktavyata (explication of one's own doctrine) ? ___(Ans.) To state (akhyan), define (prajnapan), explain (prarupan), exemplify (darshan), validate (nidarshan) and propound (upadarshan) one's own doctrine is Svasamaya vaktavyata (explication of one's own doctrine). This concludes the description of Svasamaya vaktavyata (explication of one's own doctrine). Technical TermsAghavijjati (akhyan)--To simply state. Pannavijjati (prajnapan)-To define the included concepts individually. Paruvijjati (prarupan)-To explain the subject in details. Dansijjati (darshan)-To exemplify the doctrine with the help of examples. ___Nidansijjati (nidarshan)-To validate logically and analogically. Uvadansijjati (upadarshan)--To conclude the discussion and propound one's own doctrine. parasamayavaktavyatA nirUpaNa 523. se kiM taM parasamayavattavvayA ? parasamayavattavvayA jattha NaM parasamae Adhavijjati jAva uvdNsijjti| se taM prsmyvttvyaa| 523. (pra.) parasamayavaktavyatA kyA hai ? (u.) jisa vaktavyatA meM para-samaya = anya mata ke siddhAnta kA kathana yAvat vivecana o kiyA jAtA hai, vaha parasamayavaktavyatA hai| OM sacitra anuyogadvAra sUtra-2 (386) Illustrated Anuyogadvar Sutra-2
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________________ PREPARASAMAYA VAKTAVYATA 523. (Q.) What is this Parasamaya vaktavyata (explication of doctrine of others)? ___(Ans.) To state (akhyan), (and so on up to...) propound (upadarshan) doctrine of others is Parasamaya vaktavyata (explication of doctrine of others). This concludes the description of Parasamaya vaktavyata (explication of doctrine of others). sasamaya-parasamayavaktavyatA 524. se kiM taM sasamaya-parasamayavattavvayA ? sasamaya-parasamayavattavvA jattha NaM sasamae-parasamae Apavijjai jAva uvdNsijji| se taM ssmy-prsmykttvvyaa| * 524. (pra.) svasamaya-parasamayavaktavyatA kyA hai ? (u.) jisa vaktavyatA meM svasiddhAnta aura parasiddhAnta donoM kA kathana yAvat vivecana kiyA jAtA hai, use svasamaya-parasamayavaktavyatA kahate haiN| vivecana-eka viSaya kI prarUpaNA tathA Agamasammata niyata artha kA pratipAdana karanA 'vaktavyatA' hai| (1) svasamayavaktavyatA-apane siddhAnta kA pratipAdana karanA svasamayavaktavyatA hai| jaise-astikAya pA~ca haiM-dharmAstikAya, adharmAstikAya aadi| dharmAstikAya gati sahAyaka dravya hai| Adi sva-siddhAnta kathana krnaa| (2) parasamayavaktavyatA-anyatIrthikoM ke siddhAnta kA pratipAdana parasamayavaktavyatA hai| jaise"saMti paMca mahatbhUyA, ihamegesiM aahiyaa|" -sUtrakRtAga lokAyatikoM (nAstiko) ke matAnusAra pRthvI, jala, teja, vAyu aura AkAza ye sarvalokavyApI paca mahAbhUta haiN| yaha para-siddhAnta kA kathana hai| (3) ubhayasamayavaktavyatA-apane tathA anyatIrthika donoM ke siddhAnta kA pratipAdana karanAubhayasamaya (svasamaya, parasamaya-vaktavyatA hai, jaise "agAramAvasaMtA vi, AraNNA vA vi pcyaa| imaM darisaNamAvaNNA, sabadukkhA vimuccNti||" -sUtrakRtAga 1/1/19 "koI vyakti gRhastha ho, tApasa ho athavA pravrajita zAkya Adi ho, hamAre darzana kA Azraya lekara vaha saba duHkhoM se mukta ho jAtA hai|" vaktavyatA-prakaraNa (387) The Discussion on Vaktavyata
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________________ " sAkhyadarzana ko mAnane vAle vyaktiyoM dvArA ukta pratipAdana parasamayavaktavyatA hai aura jainadarzana dvArA yaha pratipAdana svasamayavaktavyatA hai| isalie isame ubhayasamayavaktavyatA hai| ___ ege AyA (sthAnAga 1/1) AtmA eka hai-isa vacana ko eka udAharaNa ke rUpa me leM to parasamaya kI dRSTi se isakI vyAkhyA karane vAle kahate hai-AtmA eka hai "eka eva hi bhUtAtmA, bhUte bhUte vyvsthitH| ekadhA bahudhA caiva, dRzyate jlcndrvt||" -brahma upa 12 ___ eka hI AtmA pratyeka prANI meM pratiSThita hai| vaha eka hone para bhI aneka rUpa meM dikhAI detI hai jaise-candramA eka hai| jala se bhare hue aneka pAtroM meM usake svatantra astitva kI pratIti hotI hai, vaise hI AtmA eka hone para bhI aneka rUpo meM dikhAI detA hai| svasamaya kI dRSTi se isakA vivecana isa prakAra kiyA jAyegA-"saba jIvoM meM zuddhopayoga rUpa lakSaNa samAna haiN| "upayogalakSaNo jiivH|"--jiiv kA lakSaNa upayoga hai| upayoga saba jIvoM meM hai isa samAnatA kI dRSTi se Atmatattva eka hai| ubhayasamayavaktavyatA kA yaha prasaMga tulanAtmaka adhyayana kA saMketa detA hai| SVASAMAYA-PARASAMAYA VAKTAVYATA 524. (Q.) What is this Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others) ? ___ (Ans.) To state (akhyan.), (and so on up to...) propound (upadarshan) doctrine of self as well as others is Svasamayaparasamaya vaktavyata (explication of doctrines of self and others). This concludes the description of Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others). Elaboration--To explain a subject in details and propound the meaning according to the Agam (canon) is called vaktavyata (explication). ___ (1) Svasamaya vaktavyata (explication of one's own doctrine)To explicate and propound one's own doctrine. For example, to state and establish that there are five astikayas (entities), such as Dharmastikaya (motion entity), Adharmastikaya (rest entity) etc. Dharmastikaya is the entity that helps motion and so on. (2) Parasamaya vaktavyata (explication of doctrine of others) To explicate and propound doctrines of others. For example, to state and HAS OM sacitra anuyogadvAra sUtra-2 (388) Illustrated Anuyogadvar Sutra-2
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________________ * * explain that according to Lokayatiks (heretics) earth, water, fire, air and space are the five all pervading fundamental entities. (3) Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others)--To explicate and propound doctrines of self and others. For example "Irrespective of a person being a householder, hermit or a Buddhist monk, he can attain salvation from all miseries by following our philosophy." Coming from an adherent of Samkhya school this statement is a doctrine of others and coming from an adherent of Jain school this statement is one's own doctrine Thus such statements fall under the category of Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others). If we take the statement 'Ege aya'-Soul is one--as an example the interpretation of others is-One single soul resides in every being. Although it is one, it appears to be many. An example is the moon, which is one but appears to be many in its independent reflections in numerous water filled pots. The same statement according to one's own (Jain) interpretation means-As the attribute of endeavour for purity of attitude is common to all beings, the soul is one (same). The action or endeavour is the attribute of a being. This sameness of attributes points at the generic singularity of all beings. This example indicates the comparative nature of Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others). vaktavyatA ke viSaya meM nayadRSTiyA~ 474. (9) saifoi that appeasfat ? tattha Negama-saMgaha-vavahArA tivihaM vattavvayaM icchNti| taM jahAsasamayavattavvayaM-parasamayavattavvayaM ssmy-prsmyvttvvyN| 525. (1) (pra.) (ina tInoM vaktavyatAoM meM se) kauna naya kisa vaktavyatA ko 9 Fiche atat ? (u.) naigama, saMgraha aura vyavahAranaya tInoM prakAra kI vaktavyatA ko svIkAra karate haiN| vaktavyatA-prakaraNa (389) The Discussion on Vaktavyata OS * * * * * * * *
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________________ * * NAYA PERSPECTIVES OF VAKTAVYATA ____525. (1) (Q.) Which naya (viewpoint or perspective) accepts which vaktavyata (explication) (of the three) ? ___(Ans.) Naigam, Samgraha and Vyavahara nayas (co-ordinated, generalized and particularized viewpoints) accept all the three said types of vaktavyata (explication), namely Svasamaya vaktavyata (explication of one's own doctrine), Parasamaya vaktavyata (explication of doctrine of others) and Svasamayaparasamaya vaktavyata (explication of doctrines of self and others). (2) ujjusuo duvihaM vattavvayaM icchti| taM jahA-sasamayakttavvayaM prsmyvttvvyN| tattha NaM jA sA sasamayavattavbayA sA sasamayaM paviTThA, jA sA parasamayavattavvayA sA parasamayaM paviTThA, tamhA duvihA vattavvayA, Natthi tivihA vttvvyaa| (2) RjusUtranaya svasamaya aura parasamaya-ina do vaktavyatAoM ko hI svIkAra karatA hai| kyoMki svasamayavaktavyatA kA prathama bheda svasamayavaktavyatA meM aura parasamaya kI vaktavyatA dvitIya bheda parasamayavaktavyatA meM samAviSTa ho jAtA hai| isalie vaktavyatA ke do hI prakAra haiM, tIna prakAra nahIM haiN| (2) Rijusutra naya (precisionistic viewpoint) accepts only two kinds of vaktavyata (explication), namely Svasamaya vaktavyata (explication of one's own doctrine) and Parasamaya vaktavyata (explication of doctrine of others). This is because strictly speaking Svasamaya vaktavyata (explication of one's own doctrine) belongs only to Svasamaya (one's own doctrine) and Parasamaya vaktavyata (explication of doctrine of others) belongs only to Parasamaya (doctrine of others). Therefore vaktavyata (explication) is of two kinds only and not three. (3) tiNNi saddaNayA (ega) sasamayakttavvayaM icchaMti, natthi prsmyvttvvyN| kamhA ? jamhA parasamae aNaThe aheU asanbhAve akiriyA ummagge aNuvaese micchAdasaNamiti kaTu, tamhA savyA ssmyvttvyyaa| Natthi parasamayavattavbayA Natthi ssmy-prsmyvttvvyaa| se taM vttvvyaa| * sacitra anuyogadvAra sUtra-2 (390) Illustrated Anuyogadvar Sutra-2
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________________ (3) tInoM zabdanaya (zabdanaya, samabhirUr3hanaya, evaMbhUtanaya) eka svasamayavaktavyatA ko hI mAnya karate haiN| unake matAnusAra parasamayavaktavyatA vAstavika nahIM hai| kyoMki parasamaya anartha, ahetu, asadbhAva, akriyA (niSkriya), unmArga, anupadeza (ku-upadeza) aura mithyAdarzana rUpa hai| isalie svasamaya kI vaktavyatA hai kintu parasamayavaktavyatA nahIM hai aura na svasamaya-parasamayavaktavyatA hI hai| yaha vaktavyatAviSayaka nirUpaNa huaa| ___ vivecana-pUrvokta tIna vaktavyatAoM meM se kauna naya kisako aMgIkAra karatA hai, isa sUtra meM inakA spaSTIkaraNa hai| __nayadRSTiyaoN lokavyavahAra se lekara vastu ke apane svarUpa rUpa taka kA vicAra karatI haiN| isI apekSA yahA~ vaktavyatAviSayaka nayoM kA matavya spaSTa kiyA gayA hai| sAtoM nayoM meM se aneka prakAra se vastu kA pratipAdana karane vAle naigamanaya, samuccaya artha ke sagrAhaka saMgrahanaya aura lokavyavahAra ke anusAra vyavahAra karane me tatpara vyavahAranaya kI mAnyatA hai ki loka meM isI prakAra kI rUDhi-paramparA pracalita hone se tInoM hI-sva, para aura ubhaya samaya kI vaktavyatAe~ mAnane yogya haiN| ___RjusUtra vartamAna paryAya ko grahaNa karatA hai| yaha prathama do vaktavyatA ko svIkAra karatA hai| cUMki vartamAna kSaNa meM kevala svasamaya kA pratipAdana hogA yA kevala parasamaya kA; dono kA eka sAtha kathana nahIM ho sktaa| ubhayasamayavaktavyatA ke prasaMga meM svasamaya sambandhI bAte prathama bheda me A jAtI haiM aura parasamaya sambandhI dvitIya bheda meN| isalie vaktavyatA tIna prakAra kI nahIM hotii| tIna zabdanaya (zabda, samabhirUDha va evabhUta) vizuddhatara haiN| ye kevala svasamayavaktavyatA ko svIkAra karate haiN| parasamaya kI asvIkRti ke pakSa meM nimna sAta hetu diye jAte haiM (1) anartha-svasamaya ke anusAra AtmA hai| parasamaya kahatA hai-"nAstyeva aatmaa|" "AtmA nahIM hai|' yaha pratipAdita karane ke kAraNa parasamaya anartha hai, visaMgati hai| kyoMki pratiSedha karane vAlA svayaM hI to AtmA hai| (2) ahetu-AtmA ke astitva kA niSedha karane ke lie hetu diyA jAtA hai- "atyntaanuplbdhH|" -AtmA nahIM hai, kyoki vaha dikhAI nahIM detaa| yaha hetu nahI hetvAbhAsa hai| AtmA kA guNa hai jnyaan| jJAna pratyakSa hai| ataH AtmA kA nAstitva pramANita karane vAlA hetu vAstava meM ahetu hai| (3) asadbhAva-jo sukRta, duSkRta, paraloka Adi ko asvIkAra karatA hai| (4) akriyA-jo darzana ekAnta zUnyatA kA pratipAdaka hone ke kAraNa kriyA karane vAle kA pratiSedha karatA hai| kriyA karane vAle (kartA-AtmA) ke abhAva meM kriyA kI saMgati bhI nahIM ho sakatI hai| vaktavyatA-prakaraNa (991) The Discussion on Vaktavyata
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________________ * (5) unmArga-jo paraspara virodhI tathyo kA pratipAdana karatA hai| jaise kabhI kahatA hai-"na hiMsyAt sarva bhuutaani|"-"kisii jIva kI hiMsA mata kro|" aura kabhI yajJa ke lie pazu bali kA vidhAna karatA hai| (6) anupadeza-sarva kSaNikavAdI pratyeka padArtha ko kSaNa-kSaNa me vinAza hotA mAnate hai| prathama kSaNa jo AtmA hai, vaha dUsare kSaNa meM vinaSTa ho jAtA hai| aisI sthiti me kauna kise upadeza de sakatA hai ? (7) mithyAdarzana-mithyA dRSTikoNa yA mithyA upadeza hai| ina sAta kAraNo se ekAntavAdI darzana durnaya haiN| isalie zabdanaya parasamayavaktavyatA ko svIkAra nahIM krtaa| ekAnta Agraha TUTane kI sthiti meM ve 'syAd' pada kI sApekSatA ke sAtha sunaya hokara svasamayavaktavyatA ke antargata A jAte haiN| (anu., maladhArI vRtti, patra 244) (3) All the three Shabda nayas (verbal viewpoints) accept only one kind of vaktavyata (explication), namely Svasamaya vaktavyata (explication of one's own doctrine). This is because Parasamaya vaktavyata (explication of doctrine of others) is not real due to being perverse, irrational, unreal, inactive, wrong path, non-teaching and false teaching. Therefore the only (worthy) vaktavyata (explication) is Svasamaya vaktavyata (explication of one's own doctrine) and not Parasamaya vaktavyata (explication of doctrine of others) or Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others). This concludes the description of vaktavyata (explication). Elaboration--This aphorism clarifies which of the aforesaid explications conforms to which naya (viewpoint). The different nayas cover the complete range of perspectives starting from the mundane angle to the precise form of a thing. The clarification of nayas related to vaktavyata (explication) have been explained here in this context. Of the seven nayas, the first three Naigam, Samgraha and Vyavahar (co-ordinated, generalized and particularized viewpoints) convey that following the existing convention and tradition all the said three types of vaktavyata (explication) are acceptable. Rijusutra naya (precisionistic viewpoint) is concerned only with the present. According to it, the first two types are acceptable. At a given moment either doctrine of the self or that of the other is explicable. Thus sacitra anuyogadvAra sUtra Illustrated Anuyogadvar Sutra-2 (392)
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________________ both angles cannot be stated at the same moment Moreover, while considering both together the two independent angles are simply repeated. This repetition is redundant, therefore, vaktavyata (explication) is only of two types. The three Shabd nayas (verbal viewpoints) are eyen more precise According to them only one's own doctrine is acceptable Seven reasons for not accepting the doctrine of others are mentioned (1) Anarth (perverse)-According to svasamaya vaktavyata (explication of one's own doctrine) soul exists. According to parasamaya vaktavyata (explication of doctrine of others) it does not. As the refuter of the existence of soul is itself a soul this propagation of parasamaya vaktavyata (explication of doctrine of others) is perverse (2) Ahetu (irrational)-The reason for denying the existence of soul is given as it is invisible In fact this is not reason but semblance of reason. Knowledge is an attribute of soul and it is perceivable Therefore the reason given for denying the existence of soul is irrational, it is no reason (3) Asadbhava (unreal)-As it denies the existent realities like good deeds, bad deeds and the other life (reincarnation) it is unreal. (4) Akriya (inactive)-As it denies the existence of soul, by inference it also denies action and goes against evident reality. (5) Unmarg (wrong path)-It propagates mutually contradicting concepts. Sometimes it states that no being should be killed and at others formulates codes for animal sacrifice in yajna (6) Anupadesh (non-teaching)-According to the doctrine that every substance is destroyed every moment, every soul gets destroyed the next moment. In such fluid state who can teach whom? (7) Mithya Darshan-False perspective or false teaching For these seven reasons the doctrines of absolutism are illogical. Therefore, Shabda nayas (verbal viewpoints) do not accept parasamaya vaktavyata (explication of doctrine of others). When the dogmatic attitude is shattered parasamaya vaktavyata (explication of doctrine of others) gets included in svasamaya vaktavyata (explication of one's own doctrine) by incorporating the prefix 'syat' for relativity. (Anuyogadvar, Maladhari Vritti, leaf 244) vaktavyatA-prakaraNa (393) The Discussion on Vaktavyata
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________________ arthAdhikAra pada DISCUSSION ON ARTHADHIKAR arthAdhikAra nirUpaNa 526. se kiM taM atthAhigAre ? atthAhigAre jo jassa ajjhayaNassa atthaahigaaro| taM jahA 1. sAvajjajogaviratI, 2. ukkittaNa, 3. guNavao ya pddivttii| 4. khaliyassa niMdaNA, 5. vaNatigiccha, 6. guNadhAraNA cev||1|| 526. (pra.) arthAdhikAra kyA hai ? (u.) (AvazyakasUtra ke) jisa adhyayana kA jo artha-varNya viSaya hai, usakA kathana arthAdhikAra kahalAtA hai| yathA__(1) (sAvadhayogavirati)-arthAt sAvadha pravRttiyoM kA tyAga prathama (sAmAyika) adhyayana kA artha (viSaya) hai| (2) (caturviMzatistava nAmaka) dUsare adhyayana kA artha utkIrtana-stuti karanA hai| __ (3) (vaMdanA nAmaka) tRtIya adhyayana kA artha guNavAn puruSoM kA sammAna, vandanA, namaskAra karanA hai| (4) (pratikramaNa adhyayana meM) AcAra meM huI skhalanAoM-pApoM Adi kI nindA karane kA arthAdhikAra hai| (5) (kAyotsarga adhyayana meM) vraNacikitsA karane rUpa doSa vizuddhi kA arthAdhikAra hai| (6) (pratyAkhyAna adhyayana kA) guNa dhAraNa karane rUpa arthAdhikAra hai| yahI arthAdhikAra hai| vivecana-vaktavyatA aura adhikAra meM antara-vaktavyatA aura arthAdhikAra meM antara yaha hai ki arthAdhikAra adhyayana ke Adi pada (zabda) se lekara antima pada taka sambandhita evaM anugata rahatA hai, jabaki vaktavyatA dezAdi-niyata hotI hai| arthAdhikAra kA kSetra vistRta hai jabaki vaktavyatA sImita artha meM hotI hai| ARTHADHIKAR 526. (Q.) What is this Arthadhikar (synopsis or purview)? Calendesaksarakewerkesakesekesakse.ske.ske.sikesyake kesexkake.ske.ke.sakse.ke.ke.ke.ke.ke.ske.ketar sacitra anuyogadvAra sUtra-2 (394) Illustrated Anuyogadvar Sutra-2
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________________ (Ans.) To provide a synopsis or purview of the subject included in a particular chapter (of Avashyak Sutra) is called Arthadhikar (synopsis). For example (1) Abstinence from all sinful activities (including killing of beings) is the subject included in the first chapter called Samayik. (2) Eulogizing or praising the twenty four Tirthankars is the to subject included in the second chapter called Chaturvinshatistava. (3) Offering of homage to the venerable is the subject included in the third chapter called Vandana. (4) Critical review of the faults and transgressions committed is the subject included in the fourth chapter called Pratikraman. (5) Mending the ways of transgression (mentioned as healing the wounds) is the subject included in the fifth chapter called Kayotsarg. (6) Acquiring virtues is the subject included in the sixth chapter called Pratyakhyan. This concludes the description of Arthadhikar (synopsis or purview). Elaboration--The difference between Vaktavyata (explication) and Arthadhikar (synopsis) is that the former is specific and covers even smaller sections or individual concepts included in a chapter whereas the latter covers the whole chapter or the overall theme of the chapter from the beginning to the end. Arthadhikar (synopsis) is wider in scope and Vaktavyata (explication) is limited. samavatAra pada DISCUSSION ON SAMAVATAR samavatAra nirUpaNa 470. A for HRT? samoyAre chabihe pnnnntte| taM.-1. NAmasamoyAre, 2. ThavaNasamoyAre, 3. goditur, 8. GARUT, 4. parant, &. 1964 vaktavyatA-prakaraNa ( 395 ) The Discussion on Vaktavyata
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________________ * 527. (pra.) samavatAra kyA hai ? (u.) samavatAra ke chaha prakAra haiM, jaise-(1) nAmasamavatAra, (2) sthApanAsamavatAra, (3) dravyasamavatAra, (4) kSetrasamavatAra, (5) kAlasamavatAra, aura (6) bhaavsmvtaar| vivecana-samavatAra kA artha hai antrbhaav| laghu kA bRhat me samAveza yA niyojana karanA samavatAra kahalAtA hai| vaha samavatAra tIna prakAra kA hai (1) AtmasamavatAra-nizcayanaya ke anusAra jIva dravya jIvabhAva ke atirikta kahIM nahIM rahatA hai| isalie isakA samavatAra jIvabhAva me hI hotA hai| yadi jIva kA ajIva meM samavatAra ho to svabhAva parityAga ke kAraNa vaha avAstavika ho jaayegaa| (2) parasamavatAra-vyavahAranaya kI dRSTi anusAra pratyeka dravya parabhAva me (parAzrita) bhI rahatA hai aura svabhAva se (svAzrita) to rahatA hI hai| jaise -kuNDe badarANi-kuNDe meM ber| yadyapi bera apane svabhAva me sthita hai phira bhI kuNDa meM Adheya ke rUpa me bhI rahatA hai| (3) tadubhayasamavatAra-nizcayanaya se dravya svabhAva me aura vyavahAranaya se parabhAva meM bhI rahatA hai| ise tadubhayasamavatAra kahA hai| jaise-gRhe staMbhaH-ghara meM stNbh| stambha gRha kA hI eka aMza hai isalie usakA samavatAra gRha meM bhI hotA hai aura AtmabhAva meM to hai hii| vaikalpika rUpa me samavatAra ke do hI prakAra batalAe gaye haiM-(1) AtmasamavatAra, tathA (2) tdubhysmvtaar| AtmabhAva meM samavatAra hue binA parabhAva meM samavatAra nahI ho sktaa| tAtparya yaha hai ki jaba yaha vicAra kiyA jAtA hai ki pratyeka dravya kahA~ rahatA hai? taba isa prazna kA uttara nizcaya aura vyavahAra ina do nayoM kI dRSTi se diyA jAtA hai| jaba nizcayanaya kA Azraya lekara socA jAtA hai, taba isa prazna kA uttara hotA hai-pratyeka dravya apane AtmabhAva-sva-svarUpa meM hI rahatA hai| jaba vyavahAranaya kI dRSTi se isa prazna kA uttara socA jAtA hai, taba usakA abhiprAya yaha nikalatA hai ki jisa prakAra kuNDa meM badarIphala (bera) rahate haiM, usI prakAra pratyeka dravya parAzrita (parabhAva meM) bhI rahatA hai aura svAzrita (AtmabhAva me) to rahatA hI hai| dIvAra, dehalI, paTTa, stambha Adi saMghAta rUpa ghara meM (parabhAva meM) bhI rahatA hai aura AtmabhAva meM bhii| SAMAVATAR 527. (Q.) What is this Samavatar (assimilation) ? ____ (Ans.) Samavatar (assimilation) is of six types-(1) Naam Samavatar (name assimilation), (2) Sthapana Samavatar (assimilation as notional installation), (3) Dravya Samavatar (physical assimilation), (4) Kshetra Samavatar (areaassimilation), (5) Kaal Samavatar (time-assimilation), and (6) Bhaava Samavatar (essence-assimilation). * sacitra anuyogadvAra sUtra-2 (396) Illustrated Anuyogadvar Sutra-2
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________________ Elaboration Samavatar means assimilation or inclusion. To assimilate smaller into the larger is Samavatar. This is of three types-- (1) Atmasamavatar (self-dependent assimilation)According to Nishchaya naya (noumenal viewpoint) the entity jiva (soul) does not exist in any state other than its own, the jiva-state. That is why its assimilation is possible only in the soul-state. If a soul could be assimilated in ajiva (non-soul), the process would alter its intrinsic attributes and thereby making it unreal. (2) Parasamavatar (assimilation dependent on others)--According to Vyavahar naya (phenomenal viewpoint), besides being self-dependent every entity is also dependent on other entities. For example berry in a bowl' although the berry in question is self-dependent as regards its existence, it also exists as a dependent on the bowl in this context. (3) Tadubhayasamavatar (assimilation dependent on self and others both) This kind of assimilation is inclusive of both. The existence of a thing is self-dependent according to Nishchaya naya (noumenal viewpoint) but at the same time it is dependent on other things according to Vyavahar naya (phenomenal viewpoint) For example--'pillar in a building'. As pillar is essentially a part of the building it is included in the building. However, at the same time it is also included in its independent definition as a pillar. In an alternative theory there are said to be only two kinds of assimilation---(1) Atmasamavatar (self-dependent assimilation), and (2) Tadubhayasamavatar. In absence of atmasamavatar (self-dependent assimilation) it is not possible to have parasamavatar (assimilation dependent on others). The question-'Where each substance exists?' is answered from both Nishchaya (noumenal) as well as Vyavahar (phenomenal) nayas (viewpoints) From the first naya the answer is--each substance exists in its own form or state. From the second naya the answer is that like berries in a bowl every substance exists in its own state as also dependent on other substances. Wall, door-step, platform, pillar and other such things exist as components of a building (dependent existence) but at the same time they also exist in their specifically defined forms or states (independent existence). vaktavyatA-prakaraNa (397) The Discussion on Vaktavyata ** **
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________________ nAma-sthApanA- dravyasamavatAra 528. se kiM taM NAmasamoyAre ? nAma-ThavaNAo puvvvnnnniyaao| 528. (pra.) nAma-sthApanAsamavatAra kyA hai ? ( u ) nAma aura sthApanA (samavatAra) kA varNana pUrvavat - sUtra 10 - 11 ke samAna jAnanA cAhie / NAAM, STHAPANA AND DRAVYA SAMAVATAR 528. (Q.) What is this Naam and Sthapana Samavatar (assimilation as name and notional installation)? (Ans.) Naam and Sthapana Samavatar (assimilation as name and notional installation) should be taken to be same as Naamavashyak and Sthapana-avashyak (aphorism 10-11). 529. se kiM taM davvasamoyAre ? davyasamoyAre duvihe paNNatte / taM . - Agamato ya NoAgamato y| jAva se taM bhaviyasarIra - davvasamoyAre / 529. (pra.) dravyasamavatAra kyA hai ? ( u ) dravyasamavatAra do prakAra kA hai - ( 1 ) AgamataH dravyasamavatAra, tathA (2) noAgamataH drvysmvtaar| AgamataH dravyasamavatAra kA tathA noAgamataH dravyasamavatAra ke bheda jJAyakazarIra aura bhavyazarIra noAgamataH dravyasamavatAra kA svarUpa pUrvavat dravyAvazyaka ke prakaraNa meM batAye bhedoM ke samAna jAnanA caahie| 529. (Q.) What is this dravya samavatar (physical aspect of assimilation) ? (Ans.) Dravya samavatar (physical aspect of assimilation) is of two kinds-Agamatah-dravya samavatar (physical aspect of assimilation in context of Agam) and No-Agamatah-dravya samavatar (physical aspect of assimilation not in context of Agam or only in context of action). From this point up to Jnayak sharirbhavya sharir vyatirikta dravya samavatar (physical-assimilation other than the body of the knower and the body of the potential sacitra anuyogadvAra sUtra - 2 (398) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ knower) should be considered same as mentioned earlierte (Discussion on Avashyak). 530. (1) se kiM taM jANayasarIra-bhaviyasarIra vairitte davvasamoyAre ? __ jANayasarIra- bhaviyasarIra vairite davvasamoyAre tivihe pnnnntte| taM jahAAyasamoyAre parasamoyAre tdubhysmoyaare| savvadavvA vi ya NaM AyasamoyAreNaM AyabhAve samoyaraMti, parasamoyAreNaM jahA kuMDe badarANi, tadubhayasamoyAreNaM jahA ghare thaMbho AyabhAve ya, jahA ghaDe gIvA AyabhAve y| 530. (1) (pra.) jJAyakazarIra-bhavyazarIra-vyatiriktadravyasamavatAra kitane prakAra " kA hai ? (u.) jJAyakazarIra-bhavyazarIra-vyatiriktadravyasamavatAra tIna prakAra kA hai-yathA(1) AtmasamavatAra, (2) parasamavatAra, aura (3) tdubhysmvtaar| AtmasamavatAra kI apekSA sabhI dravya AtmabhAva-apane svarUpa meM hI rahate haiM, parasamavatArApekSayA kuMDa meM bera kI taraha parabhAva meM rahate haiM tathA tadubhayasamavatAra se (sabhI dravya) ghara meM stambha athavA ghaTa meM grIvA (gardana) kI taraha parabhAva tathA AtmabhAva donoM meM rahate haiN| ____530. (1) (Q.) Of how many kinds is Jnayak sharir-bhavya sharir vyatirikta dravya samavatar (physical-assimilation other than the body of the knower and the body of the potential knower) ? (Ans.) Jnayak sharir-bhavya sharir vyatirikta dravya samavatar (physical-assimilation other than the body of the knower and the body of the potential knower) is of three types (1) Atmasamavatar (self-dependent assimilation), (2) Parasamavatar (assimilation dependent on others), and (3) Tadubhayasamavatar (assimilation dependent on self and others both). According to Atmasamavatar (self-dependent assimilation) all substances exist in their own form or state. According to Parasamavatar (assimilation dependent on others) they exist in a state dependent on others, in the same way as berries in a bowl. And according to Tadubhayasamavatar (assimilation dependent on self and others both) they exist both independently and vaktavyatA-prakaraNa (399) The Discussion on Vaktavyata
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________________ LASARDAROPAROPARODAROPARDAROBARODARODAROSAROBAROBARODRIODARODARODAMODAYODAYODAXOPAN dependent on others, in the same way as pillar in the house and o neck of a pitcher.. (2) ahavA jANayasarIra-bhaviyasarIra vairitte davyasamoyAre duvihe pnnnntte| - taM jahA-AyasamoyAre ya tadubhayasamoyAre y| causaDiyA AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM battIsiyAe samoyarati AyabhAve y| battIsiyA AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM solasiyAe samoyarati AyabhAve y| ___ solasiyA AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM aTThabhAiyAe samoyarati AyabhAve y| ___ aTThabhAiyA AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM caubhAiyAe samoyarati AyabhAve y| ___ caubhAiyA AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM addhamANIe samoyarai AyabhAve y| addhamANI AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM mANIe samoyarati AyabhAve y| se taM jANayasarIra-bhaviyasarIra vairite dvysmoyaare| se taM noAgamao dvysmoyaare| se taM dbbsmoyaaro| (2) athavA jJAyakazarIra-bhavyazarIra-vyatiriktadravyasamavatAra do prakAra kA haiOM (1) AtmasamavatAra, aura (2) tdubhysmvtaar| ___ jaise AtmasamavatAra se catuSSaSTikA (cauMsaThiyA = cAra pala) AtmabhAva meM rahatI hai aura tadubhayasamavatAra kI apekSA dvAtriMzikA (battIsiyA = ATha pala) meM bhI aura apane nijarUpa meM bhI rahatI hai| dvAtriMzikA AtmasamavatAra kI apekSA AtmabhAva meM aura ubhayasamavatAra kI apekSA * SoDazikA (solaha pala vAlI) meM bhI rahatI hai aura AtmabhAva meM bhI rahatI hai| sacitra anuyogadvAra sUtra-2 (400) Illustrated Anuyogadvar Sutra-2
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________________ kI SoDazikA AtmasamavatAra se AtmabhAva meM samavatIrNa hotI hai aura tadubhayasamavatAra kI apekSA aSTabhAgikA meM bhI tathA apane nijarUpa meM bhI rahatI hai| aSTabhAgikA AtmasamavatAra kI apekSA AtmabhAva meM tathA tadubhayasamavatAra kI apekSA caturbhAgikA meM bhI samavatarita hotI hai aura apane nija svarUpa meM bhI samavatarita hotI hai| AtmasamavatAra kI apekSA caturbhAgikA AtmabhAva meM aura tadubhayasamavatAra se ardhamAnikA meM samavatIrNa hotI hai evaM AtmabhAva meM bhii| ___ AtmasamavatAra se ardhamAnikA AtmabhAva meM evaM tadubhayasamavatAra kI apekSA mAnikA AtmabhAva meM bhI samavatarita hotI hai| ___ yaha jJAyakazarIra-bhavyazarIra-vyatiriktadravyasamavatAra kA varNana hai| isa taraha noAgamataHdravyasamavatAra aura dravyasamavatAra kI prarUpaNA pUrNa huii| vivecana-(catuHSaSTikA Adi kA vivaraNa sUtra 321 meM rasamAna pramANa-prakaraNa meM dekheN|) mANI, ardhamANI, caturbhAgikA Adi usa samaya magadha deza ke pracalita mApa haiN| yahA~ isa kathana kA tAtparya yaha hai ki catuSpaSTikA (cAra pala) kA koI mAna yA vastu apane se baDI dvAtriMzikA ATha pala kI vastu meM samAhita ho jAtI hai| mANI Adi to mAtra eka udAharaNa hai, samavatAra kA kSetra bahuta vyApaka hai| isakA upayoga tattvajJAna tathA vyavahAra ke pratyeka kSetra meM upayukta sthAna para kiyA jA sakatA hai| (2) Also, Jnayak sharir-bhavya sharir vyatirikta dravya samavatar (physical-assimilation other than the body of the knower and the body of the potential knower) is of two types-(1) Atmasamavatar (self-dependent assimilation), (2) Tadubhayasamavatar (assimilation dependent on self and others both). For example According to Atmasamavatar (self-dependent assimilation) a chatushshashtika (measurement of weight equal to one sixtyfourth part of a mani or four pals) is assimilated in its own state and according to Tadubhayasamavatar (assimilation dependent on self and others both) in a dvatrinshika (measurement of weight equal to one thirty second part of a mani or eight pals) as well as its own state. According to Atmasamavatar (self-dependent assimilation) a dvatrinshika (measurement of weight equal to one thirty second part of a mani or eight pals) is assimilated in its own state and vaktavyatA-prakaraNa (401) The Discussion on Vaktavyata
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________________ according to Tadubhayasamavatar (assimilation dependent on self and others both) in shodashika (measurement of weight equal to one sixteenth part of a mani or sixteen pals) as well as its own state. According to Atmasamavatar (self-dependent assimilation) a shodashika (measurement of weight equal to one sixteenth part of a mani) is assimilated in its own state and according to Tadubhayasamavatar (assimilation dependent on self and others both) in an ashtabhagika (measurement of weight equal to one eighth part of a mani) as well as its own state. According to Atmasamavatar (self-dependent assimilation) an ashtabhagika (measurement of weight equal to one eighth part of a mani) is assimilated in its own state and according to Tadubhayasamavatar (assimilation dependent on self and others both) in a chaturbhagika (measurement of weight equal to one fourth part of a mani) as well as its own state. According to Atmasamavatar (self-dependent assimilation) a chaturbhagika (measurement of weight equal to one fourth part of a mani) is assimilated in its own state and according to Tadubhayasamavatar (assimilation dependent on self and others both) in an ardhamanika (measurement of weight equal to half a mani) as well as its own state. According to Atmasamavatar (self-dependent assimilation) an ardhamanika (measurement of weight equal to half a mani) is assimilated in its own state and according to Tadubhayasamavatar (assimilation dependent on self and others both) in a manika (measurement of weight equal to one mani) as well as its own state. This concludes the description of Jnayak sharir-bhavya sharir vyatirikta dravya samavatar (physical-assimilation other than the body of the knower and the body of the potential knower). This concludes the description of No-Agamatah-dravya samavatar (physical aspect of assimilation not in context of Agam or only in context of action). This also concludes the description of dravya samavatar (physical-assimilation). sacitra anuyogadvAra sUtra-2 (402) Illustrated Anuyogadvar Sutra-2
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________________ Elaboration-For details of terms like chatushashtika see aphorism 321. ___Mana, ardhamani, chaturbhagika etc. are the weight measures prevalent in Magadh during that period. Here they have been used to illustrate that a small measure like chatushashtika gets assimilated into a larger measure like dvatrinshika. Mani is just one example of samavatar (assimilation), which covers a very wide field. It is applicable in all fields including metaphysical. kSetrasamavatAra kA svarUpa 531. se kiM taM khettasamoyAre ? khettasamoyAre duvihe pnnnntte| taM jahA-AyasamoyAre ya tadubhayasamoyAre y| bharahe vAse AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM jaMbUddIve samoyarati AyabhAve yA ___ jaMbUddIve dIve AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM tiriyaloe samoyarati AyabhAve y| tiriyaloe AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM loe samoyarati AyabhAve y| se taM khettsmoyaare| 531. (pra.) kSetrasamavatAra kyA hai ? (u.) kSetrasamavatAra (laghu kSetra se bRhat kSetra meM samavatarita karanA kSetrasamavatAra hai) do prakAra kA hai, yathA-(1) AtmasamavatAra, aura (2) tdubhysmvtaar|| ___ AtmasamavatAra kI apekSA bharatakSetra AtmabhAva (apane) meM rahatA hai aura tadubhayasamavatAra kI apekSA AtmabhAva meM bhI rahatA hai aura jambUdvIpa meM bhI rahatA hai| ___ AtmasamavatAra kI apekSA jambUdvIpa AtmabhAva meM rahatA hai aura tadubhayasamavatAra kI OM apekSA tiryakloka (madhyaloka) meM bhI rahatA hai aura AtmabhAva meM bhii| ____ AtmasamavatAra se tiryakloka AtmabhAva meM samavatarita hotA hai aura tadubhayasamavatAra kI apekSA loka meM samavatarita hotA hai aura AtmabhAva-nijarUpa meM bhii| yahI kSetrasamavatAra kA svarUpa hai| - vaktavyatA-prakaraNa (403) The Discussion on Vaktavyata
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________________ aslese.ske.ske.ske.sisakesiske skesisakeswar KSHETRA SAMAVATAR 531. (Q.) What is this kshetra samavatar (area-assimilation) ? (Ans.) Kshetra samavatar (assimilation of smaller area into larger area or area-assimilation) is of two kinds(1) Atmasamavatar (self-dependent assimilation), and (2) Tadubhayasamavatar (assimilation dependent on self and others both). (For example-) According to Atmasamavatar (self-dependent assimilation) Bharat Kshetra (a country) is assimilated in its own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in Jambudveep (a continent) as well as its own form or dimension. ____ According to Atmasamavatar (self-dependent assimilation) Jambudveep (a continent) is assimilated in its own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in Tiryak Lok (the transverse space or a specific sector of space) as well as its own form or dimension. According to Atmasamavatar (self-dependent assimilation) Tiryak Lok (the transverse space) is assimilated in its own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in Lok (total occupied space) as well as its own form or dimension. This concludes the description of kshetra samavatar (areaassimilation). kAlasamavatAra kA svarUpa 532. se kiM taM kAlasamoyAre ? _ kAlasamoyAre duvihe pnnnntte| taM.-AyasamoyAre ya tadubhayasamoyAre y| samae AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM AvaliyAe samoyarati AyabhAve y| evaM ANApANU thove lave muhutte ahoratte pakkhe mAse uU ayaNe saMvacchare juge vAsasate vAsasahasse vAsasatasahasse puvvaMge puvve tuDiyaMge tuDie aDaDaMge aDaDe avavaMge avave huhuyaMge huhue uppalaMge uppale paumaMge paume NaliNaMge NaliNe sacitra anuyogadvAra sUtra-2 (404) Illustrated Anuyogadvar Sutra-2 kese.saksake.ke.ke.seksistake.ke.ke.ke.sekskr.ske.akela *
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________________ athiniuraMge asthiniure auyaMge aue NauyaMge Naue pauyaMge paue cUliyaMge cUliyA sIsapaheliyaMge sIsapaheliyA paliovame sAgarovame AyasamoyAreNaM AyabhAve samoyarai, tadubhayasamoyAreNaM osappiNi-ussappiNIsu samoyarati AyabhAve yA osappiNi-ussappiNIo AyasamoyAreNaM AyabhAve samoyaraMti, tadubhayasamoyAreNaM poggalapariyaTTe samoyaraMti AyabhAve y| poggalapariyaTTe AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM tItaddhAaNAgataddhAsu samoyarati AyabhAve ya; tItaddhA-aNAgataddhAo AyasamoyAreNaM AyabhAve samoyaraMti, tadubhayasamoyAreNaM sambaddhAe samoyaraMti AyabhAve y| se taM kaalsmoyaare| 532. (pra.) kAlasamavatAra kyA hai? (u.) kAlasamavatAra-(sUkSma samaya Adi se AvalikA Adi meM samavatarita honA) do prakAra kA hai| yathA--(1) AtmasamavatAra, tathA (2) tdubhysmvtaar| jaise___AtmasamavatAra kI apekSA samaya AtmabhAva meM rahatA hai aura tadubhayasamavatAra kI apekSA AvalikA meM bhI aura AtmabhAva meM bhI rahatA hai| isI prakAra Ana-prANa, stoka, lava, muhUrta, ahorAtra (dina-rAta), pakSa, mAsa, Rtu, ayana, saMvatsara, yuga, varSazata, varSasahasra, varSazatasahasra, pUrvAMga, pUrva, truTitAMga, truTita, aTaTAMga, aTaTa, avavAMga, avava, hUhUkAMga, hUhUka, utpalAMga, utpala, padmAMga, padma, nalinAMga, nalina, akSanipurAMga, akSanipura, ayutAMga, ayuta, nayutAMga, nayuta, prayutAMga, prayuta, cUlikAMga, cUlikA, zIrSaprahelikAMga, zIrSaprahelikA, palyopama, sAgaropama ye sabhI AtmasamavatAra se AtmabhAva meM aura tadubhayasamavatAra se avasarpiNI-utsarpiNI meM bhI aura AtmabhAva meM bhI rahate haiN| ____ avasarpiNI-utsarpiNI kAla AtmasamavatAra kI apekSA AtmabhAva meM rahatA hai aura tadubhayasamavatAra kI apekSA pudgalaparAvartana meM bhI aura AtmabhAva meM bhI rahatA hai| ___ pudgalaparAvartanakAla AtmasamavatAra kI apekSA nijarUpa meM rahatA hai aura tadubhayasamavatAra se atIta aura anAgata (bhaviSyat) kAla meM bhI evaM AtmabhAva meM bhI rahatA hai| atIta-anAgata kAla AtmasamavatAra kI apekSA AtmabhAva meM rahatA hai, tathA tadubhayasamavatAra kI apekSA sarvAddhAkAla meM bhI rahatA hai| yaha kAlasamavatAra kA prarUpaNa hai| vaktavyatA-prakaraNa (405) The Discussion on Vaktavyata
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________________ Masala sisted * vivecana-samaya Adi kA varNana isI sUtra me pahale kiyA jA cukA hai| (dekhe bhAga 1, pR. 290 para) pudgalaparAvartana-jitane samaya me eka jIva samasta lokAkAza ke pradezo, samasta pudgaloM kA sparza karatA hai, vaha eka pudgalaparAvartana hai| usakA kAlamAna ananta utsarpiNI-avasarpiNI jitanA hai|| ____ pudgalaparAvartana kA tadubhayasamavatAra kI apekSA atIta-anAgatakAla meM samavatAra batAne kA kAraNa yaha hai ki pudgalaparAvartana asakhyAta avasarpiNI-utsarpiNIkAla ke barAbara hai| jisase samayamAtra pramANa vAle vartamAnakAla meM usa bRhatkAlavibhAga kA samavatAra sambhava nahIM hone se ananta samaya vAle atIta-anAgatakAla kA kathana kiyA hai| ____ pudgalaparAvartana ke mukhyataH cAra bheda haiM-dravya, kSetra, kAla aura bhaav| pratyeka ke do-do prakAra haiMbAdara aura suukssm| kula milAkara pudgalaparAvartana ke ATha prakAra hote haiN| ___ loka me ananta paramANu ThasAThasa bhare hue hai| uname eka samAna jAti vAle pudgala samUha ko vargaNA kahate hai| (1) audArikazarIra, (2) vaikriyazarIra, (3) AhArakazarIra, (4) taijaszarIra, (5) bhASA, (6) ucchvAsa, (7) mana, aura (8) karma; ye ATha prakAra kI vargaNAe~ hai| pudgalaparAvartana meM AhArakazarIra ko choDakara zeSa sAta vargaNAoM kA grahaNa aura parityAga hotA hai| AhArakazarIra caudaha pUrva ke dhAraka. labdhimAn muni ko prApta hotA hai| aise muni ardhapudgalaparAvartana se adhika saMsAra paribhramaNa nahIM krte| isa kAraNa pudgalaparAvartana meM AhArakazarIra kA grahaNa nahIM kiyA jAtA hai| inakA vizeSa varNana pariziSTa 1, pRSTha 481 para dekheN| KAAL SAMAVATAR 532. (Q.) What is this kaal samavatar (time-assimilation) ? (Ans.) Kaal samavatar (assimilation of minute fraction of time into higher units like Avalika or time-assimilation) is of two kinds--(1) Atmasamavatar (self-dependent assimilation), and (2) Tadubhayasamavatar (assimilation dependent on self and others both). (For example-) ___According to Atmasamavatar (self-dependent assimilation) Samaya (the indivisible fraction of time) is assimilated in its own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in Avalika (a unit of time) as well as its own form or dimension. In the same way according to Atmasamavatar (self-dependent assimilation) various units of time like aan, apaan, pran, stoka, lava, muhurt, divas, ahoratra, paksha, maas, ritu, ayan, samvatsar, yug, varshashat, varshasahasra, varshashatsahasra, purvanga, purva, trutilang, trutit, adadanga, adada, avavanga, avava, huhukanga, huhuka, diseasested stated teleasesotested the se a OM sacitra anuyogadvAra sUtra-2 (406) Illustrated Anuyogadvar Sutra-2
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________________ SAN ATa prakAra kI vargaNA . . basa.nAr3I - , 12 paribhramaNa karatA jAva: ka . . - Wo. basa nAr3I 2999. 33000. - - ATa prakAra kI vargaNA
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________________ citra paricaya 18 Illustration No. 18 loka meM vyApta paramANu vargaNA yaha loka ananta paramANuoM se ThasAThasa bharA hai| unameM ATha prakAra kI vargaNApudgala samUha haiN| jaise - ( 1 ) audArika zarIra, (2) vaikriya zarIra, (3) taijas zarIra, (4) AhAraka zarIra, (5) bhASA, (6) ucchvAsa, (7) mana, aura (8) karma vargaNA / eka jIva bhramaNa karatA huA sarvaloka meM rahane vAle sarvaparamANuoM ko (AhAraka zarIra vargaNA ko chor3akara) sAto hI prakAra kI vargaNAo ke pudgaloM ko grahaNa kara jitane samaya meM chor3e utane samaya ko bAdara dravya pudgala parAvartanakAla kahate haiM / - sUtra 532, pRSTha 406 CLASSES OF PARAMANU IN THE UNIVERSE The Lok (occupied space) is packed with infinite paramanus (ultimate-particles). Aggregates of these ultimate-particles are classified into eight varganas (classes ) - (1) Audarika Sharir (particles forming gross physical body), (2) Vaikriya Sharir (particles forming transmutable body), (3) Aharak Sharir (particles forming telemigratory body), (4) Taijas Sharir (particles forming fiery body), (5) Bhasha (speech-particles), (6) Uchchhavasa (breath-particles), (7) Man (thought particles), and (8) Karma (karma particles). Leaving aside the Aharak class all other seven classes of particles are acquired and abandoned by a being during the cycles of rebirth. The time lapsed during the process is called Badar-pudgal paravartan kaal. -Aphorism 532, p 406 For Private Personal Use Only
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________________ The utpalanga, utpala, padmanga, padma, nalinanga, nalina, arthanipuranga, arthanipura, ayutanga, ayut, nayutanga, nayuta, prayutanga, prayuta, chulikanga, chulika, sheershaprahelikanga, sheershaprahelika, palyopam, sagaropam are assimilated in their own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in an avasarpiniutsarpini (one complete cycle of time comprising of a progressive and a regressive time cycle) as well as their own forms or dimensions. According to Atmasamavatar (self-dependent assimilation) an avasarpini-utsarpini is assimilated in its own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in pudgalaparavartankaal as well as its own form or dimension. According to Atmasamavatar (self-dependent assimilation) pudgalaparavartankaal is assimilated in its own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in atita-anagatakaal as well as its own form or dimension. According to Atmasamavatar (self-dependent assimilation) atita-anagatakaal is assimilated in its own form or dimension and according to Tadubhayasamavatar (assimilation dependent on self and others both) in sarvaddhakaal as well as its own form or dimension. This concludes the description of kaal samavatar (timeassimilation). Elaboration--Samaya and other units of time have already been discussed in aphorism 202 (Illustrated Anuyogadvar Sutra, Part I, pp. 290) Pudgalaparavartankaal--The time taken by a soul to touch each and every matter particle in the whole universe is called pudgalaparavartankaal. It is equivalent to innumerable avasarpiniutsarpinis. The reason for its assimilation in atita-anagatakaal (past-future eons) according to Tadubhaya samavatar (assimilation dependent on vaktavyatA-prakaraNa ( 107 ) The Discussion on Vaktavyata
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________________ Keself and others both) is its enormity. The present is just momentary (one Samaya) thus it does not have the capacity to assimilate pudgalaparavartankaal within it. Therefore it has to be assimilated into a unit of infinite scale like atita-anagatakaal (past-future eons). There are four main categories of pudgalaparavartankaal-dravya (matter), kshetra (area), kaal (time) and bhaava (state or essence). Each of these have two sub-categories-badar (gross) and sukshma (minute). Thus, in total it has eight categories. The Lok (occupied space) is packed with infinite paramanus (ultimate-particles). Based on their properties aggregates of these paramanus (ultimate-particles) are classified into eight varganas (classes)-(1) Audarika Sharira (particles forming gross physical body), (2) Vaikriya Sharira (particles forming transmutable body), (3) Aharak Sharira (particles forming telemigratory body), (4) Taijas Sharira (particles forming fiery body), (5) Bhasha (speech-particles), (6) Uchchhavasa (breath-particles), (7) Man (thought particles), and (8) Karma (karma particles). Leaving aside the Aharak class all other seven classes of particles are acquired and abandoned in the process of pudgalaparavartan Aharak body is available only to the highly accomplished sages having knowledge of the fourteen Purvas (subtle canon). Such sages are not caught in the cycles of rebirth for more than half pudgalaparavartankaal. Therefore this class is not included in the process of pudgalaparavartan. (more details in appendix 1, page 481). bhAvasamavatAra kA svarUpa 533. se kiM taM bhAvasamoyAre ? __ bhAvasamoyAre duvihe pnnnntte| taM jahA-AyasamoyAre ya tadubhaya samoyAre y| kohe Aya-samoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM mANe samoyarati AyabhAve y| evaM mANe mAyA lobhe rAge mohaNije aTThakammapagaDIo AyasamoyAre AyabhAve smoyrNti| tadubhayasamoyAreNaM chabihe bhAve samoyaraMti AyabhAve y| evaM chavihe bhAve jIve jIvatthikAe AyasamoyAreNaM AyabhAve samoyarati, tadubhayasamoyAreNaM savvadavvesu samoyarati AyabhAve y| etthaM saMAhaNi gAhA sacitra anuyogadvAra sUtra-2 (408) Illustrated Anuyogadvar Sutra-2
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________________ kohe mANe mAyA lobhe rAge ya mohaNijje y| pagaDI bhAve jIve jIvatthiya sabadavyA y||1|| se taM bhaavsmoyaare| se taM smoyaare| se taM uvkkme| // prathama upakramadvAra sammattaM // ___ 533. (pra.) bhAvasamavatAra kyA hai ? (u.) bhAvasamavatAra do prakAra kA hai| yathA-(1) AtmasamavatAra, aura (2) tdubhysmvtaar| ___ AtmasamavatAra kI apekSA krodha nijabhAva meM rahatA hai aura tadubhayasamavatAra se mAna 2 meM aura nijabhAva meM bhI samavatarita hotA hai| isI prakAra (1) mAna, (2) mAyA, (3) lobha, (4) rAga, (5) mohanIya, aura (6) aSTakarma prakRtiyA~ AtmasamavatAra kI apekSA se AtmabhAva meM tathA tadubhayasamavatAra kI apekSA chaha prakAra ke bhAvoM meM aura AtmabhAva meM bhI rahatI haiN| ___ isI prakAra (audayika Adi) chaha bhAva jIva, jIvAstikAya, AtmasamavatAra kI apekSA nijabhAva meM rahate haiM aura tadubhayasamavatAra kI apekSA dravyoM meM aura AtmabhAva meM bhI rahate haiN| inakI saMgrahaNI gAthA isa prakAra hai __krodha, mAna, mAyA, lobha, rAga, mohanIyakarma, (karma) prakRti, bhAva, jIva, jIvAstikAya " aura sarvadravya (AtmasamavatAra se apane-apane svarUpa meM aura tadubhayasamavatAra se pararUpa aura sva-svarUpa meM bhI rahate haiM) // 1 // ___ yahI bhAvasamavatAra hai| isakA varNana hone para samavatAra aura upakrama nAma ke prathama dvAra kI vaktavyatA samApta huii| vivecana-krodha kaSAya Adi jIva ke vaibhAvika bhAvoM ke tathA jJAnAdi svAbhAvika bhAvo ke samavatAra ko bhAvasamavatAra kahate haiN| isake bhI AtmasamavatAra aura tadubhayasamavatAra ye do prakAra haiN| Azaya yaha hai ki krodhAdi audayikabhAva rUpa hone se unakA bhAvasamavatAra me grahaNa kiyA hai, ahaMkAra ke binA krodha utpanna nahIM hotA hai, isalie ubhayasamavatAra kI apekSA krodha kA mAna meM aura apane nijarUpa meM samavatAra kahA hai aura AtmasamavatAra kI apekSA apane nijarUpa meM hI samavatAra batAyA hai| mAna kA mAyA meM aura nijarUpa meM bhI, aura AtmasamavatAra kI apekSA apane nijarUpa meM hI samavatAra batAyA hai| isI prakAra mAyA, lobha, rAga, mohanIyakarma, aSTakarmaprakRti Adi jIva kA ubhayasamavatAra evaM AtmasamavatAra samajha lenA caahie| vaktavyatA-prakaraNa (409) The Discussion on Vaktavyata
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________________ Readliest * isa krama ko vyApya vyApaka kI dRSTi se isa prakAra kaha sakate haiM-pratyeka jIva meM bhAva hotA hai, bhAva kA hetu hai krmprkRti| karma kA mukhya hetu hai moh| moha kA hetu hai rAga, rAga kA hetu lobha, lobha kA hetu mAyA, mAyA kA hetu mAna aura mAna kA hetu hai krodh| ye sabhI bhAva eka dUsare se sambandhita haiN| isalie inakA eka bhAva se dUsare bhAva meM samavatarita honA svAbhAvika hai| ___ samavatAra kA varNana karane ke sAtha upakramadvAra kI vaktavyatA pUrNa huii| Il gern 34564&R 491911 BHAAVA SAMAVATAR (ASSIMILATION) 533. (Q.) What is this bhaava samavatar (assimilation of the state of soul or state-assimilation) ? (Ans.) Bhaava samavatar (assimilation of the state of soul or state-assimilation) is of two types--(1) Atmasamavatar (selfdependent assimilation), and (2) Tadubhayasamavatar (assimilation dependent on self and others both). (For example) According to Atmasamavatar (self-dependent assimilation) krodh (anger) is assimilated in its own form or state and according to Tadubhayasamavatar (assimilation dependent on self and others both) in conceit (maan) as well as its own form or state. In the same way, according to Atmasamavatar (self-dependent assimilation) (1) maan (conceit), (2) maya (deceit), (3) lobha (greed), (4) raga (attachment), (5) mohaniya karma (deluding karma), and (6) eight karma prakritis (species of karma by qualitative segregation) are assimilated in their own forms or states and according to Tadubhayasamavatar (assimilation dependent on self and others both) in six kinds of states (of the soul) as well as their own form or state. In the same way, according to Atmasamavatar (self-dependent assimilation) six kinds of states of the soul including soul as jivastikaya (soul entity) are assimilated in their own forms or states and according to Tadubhayasamavatar (assimilation dependent on self and others both) in substances as well as their own form or state. The epitomic verse covering these is (According to Atmasamavatar or self-dependent assimilation) krodh (anger), maan (conceit), maya (deceit), lobha (greed), raga d * S 9 sacitra anuyogadvAra sUtra-2 ( 410 ) Illustrated Anuyogadvar Sutra-2 ee US * **
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________________ * (attachment), mohaniya karma (deluding karma), eight karma prakritis (species of karma by qualitative segregation), bhaava (state of soul), jiva (soul), juvastikaya (soul entity) and sarva dravya (all entities and substances) are assimilated in their own forms or states and according to Tadubhayasamavatar (assimilation dependent on self and others both) in other form or state as well as their own form or state. (1) This concludes the description of bhaava samavatar (assimilation of the state of soul or state-assimilation). This concludes the description of samavatar (assimilation). This also concludes the description of Upakram (introduction). Elaboration--The assimilation of the unnatural state of soul caused by attributes like anger and other passions and the natural state attributes like knowledge is called bhaava samavatar (assimilation of the state of soul or state-assimilation). This also has two kinds--selfdependent and dependent on others and self both. As anger and other passions are in state of fruition they are included in bhaava samavatar (assimilation of the state of soul or state-assimilation). As anger does not manifest itself in absence of conceit, according to the dual assimilation it is assimilated in conceit as well as its own state and according to selfdependent assimilation only in its own state In the same way conceit, according to the dual assimilation, is assimilated in deceit as well as its own state and according to self-dependent assimilation only in its own state. The same holds good for maya (deceit), lobha (greed), raga (attachment), mohaniya karma (deluding karma), eight karma prakritis (species of karma by qualitative segregation), bhaava (state of soul), jiva (soul) and pivastikaya (soul entity). In other words in a wider perspective it can be stated that each soul has attitudes or feelings. These attitudes are caused by species of karmas. The primary cause of bondage of karma is moha (fondness) which in turn is caused by attachment. The cause of attachment is greed and that of greed is deceit which is caused by conceit that in turn is caused by anger. All these attitudes are interrelated. Therefore it is natural that one attitude is assimilated in another. With this discussion on Samavatar the discussion on the first door of disquisition, Upakram, is concluded * END OF UPAKRAM : THE FIRST DOOR OF DISQUISITION 1 ). vaktavyatA-prakaraNa ( 411 ) The Discussion on Vaktavyata
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________________ 2. nikSepadvAra : nikSepa-prakaraNa 2. NIKSHEP DVAR (APPROACH OF ATTRIBUTION) nikSepa nirUpaNa 534. se kiM taM nikkheve ? nikkheve tivihe pnnnntte| taM jahA-ohanipphaNNe nAmaniSphaNNe suttAlAvaganiSphaNNe * __534. (pra.) nikSepa kyA haiM? (u.) nikSepa ke tIna prakAra haiN| yathA-(1) oghaniSpanna, (2) nAmaniSpanna, aura (3) suutraalaapknisspnn| vivecana-sthApanA Adi cAra nikSepo kA varNana bhAga 1, pR. 21, sUtra 8 meM kiyA jA cukA hai| yahA~ anya prakAra se nikSepa ke tIna bheda batAye haiM (1) oghaniSpanna-ogha kA artha hai saamaany| sAmAnya rUpa meM adhyayana Adi zruta nAma se niSpanna jo nikSepa ho, use oghaniSpannanikSepa kahate haiN| sAmAyika, caturviMzatistava Adi ko 'adhyayana' kahate hai| isakA varNana Age sUtra 535 se 592 taka meM kiyA hai| (2) nAmaniSpanna-zruta ke hI sAmAyika Adi vizeSa nAmo se niSpanna nikSepa nAmaniSpannanikSepa kahalAtA hai| isakA varNana sUtra 593 se 600 taka me hai| (3) sUtrAlApakaniSpanna-'karemi bhaMte sAmAiyaM' ityAdi sUtra ke pada vibhAga se hone vAlA nikSepa sUtrAlApakaniSpanna nikSepa hai| sUtra 601 meM isakA varNana hai| TYPES OF NIKSHEP ____534. (Q.) What is this nikshep (attribution) ? ___ (Ans.) Nikshep (attribution) is of three kinds-(1) Ogha nishpanna. (pertaining to general nomenclature), (2) Naam nishpanna (pertaining to specific name), and (3) Sutralapak nishpanna (pertaining to text recitation). ____Elaboration-The four kinds of nikshep (attribution) including sthapana (notional installation) have been described in aphorism 8 (Illustrated Anuyogadvar Sutra, Part I, p. 21). Here three different categories from another angle are discussed sacitra anuyogadvAra sUtra-2 (412) Illustrated Anuyogadvar Sutra-2 OST * +
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________________ (1) Ogha-nishpanna (pertaining to general nomenclature)-Og means general. The attribution of general names to a text or its part is called Ogha nishpanna nikshep (attribution pertaining to general nomenclature), for exampleadhyayan (study or chapter). Samayik, Chaturvimshati Stava etc. are called adhyayan. These are described in aphorism 535 to 592. (2) Naam-nishpanna (pertaining to specific name)-The attribution of specific names like Samayik to a text or its part is called Naam nishpanna nikshep (attribution pertaining to specific name). These are described in aphorism 593 to 600. (3) Sutralapak-nishpanna (pertaining to text recitation)-The attribution based on specific phrases or parts of verses is called Sutralapak nishpanna nikshep (attribution pertaining to text recitation). These are described in aphorism 601 onwards. (1) oghaniSpanna nikSepa kA svarUpa / 535. se kiM taM ohaniSphaNNe ? ohanipphaNNe caubihe pnnnntte| taM jahA-ajjhayaNe ajjhINe Ae jhvnnaa| 535. (pra.) oghaniSpannanikSepa kyA hai ? (u.) oghaniSpannanikSepa ke cAra bheda haiN| unake nAma haiM-(1) adhyayana, (2) akSINa, (3) Aya, aura (4) ksspnnaa| vivecana-sUtra me oghaniSpannanikSepa ke jina cAra prakAroM kA nAmollekha kiyA hai, ve cAroM sAmAyika, caturviMzatistava Adi ke hI ekArthavAcI sAmAnya nAma haiN| ___ adhyayana kI nirukti isa prakAra hai-ajjhappassa ANayaNaM-adhyAtma arthAt prazasta sthira citta ko sAmAyika Adi meM lagAnA isakA nAma hai adhyyn| nirantara paDhate rahane se bhI yaha jJAna kabhI kSINa nahI hotA ataH yaha akSINa hai| mukti rUpa lAbha (Aya) kA dene vAlA hai ataH Aya hai tathA karmoM kA kSaya-nirjarA karane vAlA hone se yaha 'kSapaNA' hai| (1) OGHA-NISHPANNA NIKSHEP 535. (Q.) What is this Ogha nishpanna nikshep (attribution pertaining to general nomenclature) ? (Ans.) Ogha nishpanna nikshep (attribution pertaining to general nomenclature) is of four kinds-(1) Adhyayan (chapter; concentration of mind), (2) Akshina (inexhaustible), (3) Aaya (acquisition), and (4) Kshapana (eradication). nikSepadvAra nikSepa-prakaraNa (413) Nihshep Dvar (Approach of Attribution) OIS m
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________________ Elaboration-The four kinds of Ogha nishpanna nikshep (attribution pertaining to general nomenclature) mentioned in this aphorism are just general thematic names of the four chapters including Samayik and Chaturvimshati Stava incorporating some single specific quality. The meanings of these terms are-adhyayan means to direct and concentrate attention to highest degree on practices including Samayik. As this knowledge does not diminish even after continued use it is called akshina (inexhaustible). As it causes benefit in the form of liberation it is called aaya (acquisition). As it causes shedding of karmas it is called kshapana (eradication). (ka) adhyayana nirUpaNa 536. se kiM taM ajjhayaNe ? ajjhayaNe cauvvihe paNNatte / taM jahA - NAmajjhayaNe ThavaNajjhayaNe davvajjhayaNe bhAvajjhayaNe / 536 . ( pra . ) adhyayana kise kahate haiM ? (u.) adhyayana ke cAra prakAra haiM, jaise- (1) nAma - adhyayana, (2) sthApanA - adhyayana, (3) dravya - adhyayana, aura (4) bhAva - adhyayana | (A) ADHYAYAN 536. (Q.) What is this Adhyayan (chapter / concentration of mind) ? (Ans.) Adhyayan (chapter / concentration of mind) is of four types--(1) Naam Adhyayan, (2) Sthapana Adhyayan, (3) Dravya Adhyayan, and (4) Bhaava Adhyayan. nAma-sthApanA- adhyayana 537. NAma - vaNAo puvyavaNNiyAo / 537. nAma aura sthApanA - adhyayana kA svarUpa pUrva varNita sUtra 10 - 11 jaisA hI jAnanA caahie| NAAM AND STHAPANA ADHYAYAN 537. Naam and Sthapana adhyayan (adhyayan as name and notional installation) should be taken to be same as Naam avashyak and Sthapana avashyak ( aphorism 10-11). sacitra anuyogadvAra sUtra - 2 (414) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ dravya-adhyayana 538. se kiM taM datvajjhayaNe ? davvajjhayaNe duvihe pnnnntte| taM jahA-Agamao NoAgamao y| 538. (pra.) dravya-adhyayana kyA hai? (u.) dravya-adhyayana ke do prakAra haiN| yathA-(1) Agama se, aura (2) noAgama se| DRAVYA ADHYAYAN ____538. (Q.) What is this Dravya adhyayan (physical aspect of chapter/concentration of mind) ? (Ans.) Dravya adhyayan (physical aspect of chapter/ _concentration of mind)) is of two kinds-(1) Agamatah dravya adhyayan (physical aspect of adhyayan in context of Agam or in context of knowledge), and (2) No-agamatah dravya adhyayan (physical aspect of adhyayan not in context of Agam or only in context of action). 539. se kiM taM Agamato dabvajjhayaNe ? Agamato davvajjhayaNe jassa NaM ajjhayaNe tti padaM sikkhitaM ThitaM jitaM mitaM parijitaM jAva jAvaiyA aNuvauttA Agamao tAvaiyAI dvyjjhynnaaii| evameva vavahArassa vi| saMgahassa NaM ego vA aNego vA taM ceva bhANiyadhvaM jAva se taM Agamato dvvjjhynne| 539. (pra.) Agama se dravya-adhyayana kyA hai? (u.) jisane 'adhyayana' isa pada ko sIkha liyA hai, apane (hRdaya) meM sthira kara liyA hai, jita, mita aura parijita kara liyA hai yAvat jitane bhI upayoga se zUnya haiM, ve Agama se dravya-adhyayana haiN| yaha naigamanaya kA mata hai| isI prakAra (naigamanaya jaisA hI) vyavahAranaya kA mata hai, saMgrahanaya ke mata se eka yA aneka AtmAe~ eka Agamadravya-adhyayana haiM, ityAdi samagra varNana Agamadravya-Avazyaka jaisA hI sUtra 13 ke anusAra yahA~ jAnanA caahie| yaha Agamadravya-adhyayana kA svarUpa hai| 539. (Q.) What is this Agamatah dravya adhyayan (physicaladhyayan with scriptural knowledge) ? ___(Ans.) Physical-adhyayan in context of Agam is like this-(For instance) a person (an ascetic) has studied, absorbed, retained, nikSepadvAra nikSepa-prakaraNa (415) Nikshep Dvar (Approach of Attribution) OS
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________________ * assessed, perfected and memorized the term 'Adhyayan'. In spite of all this he is devoid of the faculty of contemplating the meaning (spirit). This is Agamatah dravya adhyayan (physical-adhyayan with scriptural knowledge). This conforms to Naigam naya. Same is true for Vyavahar naya. According to Samgraha naya one or many souls are one or more Agamatah dravya adhyayan. (details same as aphorism 13, Illustrated Anuyogadvar Sutra, Part I) ___ 540. se kiM taM NoAgamato davvajjhayaNe ? NoAgamato davajjhayaNe tivihe pnnnntte| taM jahA-jANayasarIradavyajjhayaNe, bhaviyasarIradavvajjhayaNe, jANayasarIra- bhaviyasarIra-vatiritte dvyjjhynne| __ 540. (pra.) noAgamataHdravya-adhyayana kyA hai? (u.) noAgamataHdravya-adhyayana tIna prakAra kA hai| yathA8 (1) jJAyakazarIradravya-adhyayana, (2) bhavyazarIradravya-adhyayana, aura (3) jnyaaykshriirbhvyshriir-vytiriktdrvy-adhyyn| 540. (Q.) What is this No-agamatah dravya adhyayan (physicaladhyayan without scriptural knowledge) ? ___ (Ans.) No-agamatah dravya adhyayan (physical-adhyayan without scriptural knowledge) is of three types-(1) Jnayak sharir dravya adhyayan, (2) Bhavya sharir dravya adhyayan, and (3) Jnayak sharir-bhavya sharir-vyatirikta dravya adhyayan. 541. se kiM taM jANagasarIradabajjhayaNe ? ___ jANagasarIradavvajjhayaNe ajjhayaNettipayatthAhigArajANayassa jaM sarIrayaM vavagata-cutacaiya-cattadehaM jAva aho ! NaM imeNaM sarIrasamussaeNaM ajjhayaNe tti padaM AghaviyaM jAva uvadaMsiyaM ti| jahA ko diLeMto ? ayaM ghayakuMbhe AsI, ayaM mahukuMbhe aasii| se taM jaanngsriirdvvjjhynne|| 541. (pra.) jJAyakazarIradravya-adhyayana kyA hai ? (u.) adhyayana pada ke adhikAra ke jJAyaka-jAnakAra ke vyapagatacaitanya, cyuta, vyavita tyaktadeha yAvat (jIvarahita zarIra ko dekhakara koI kahe)-aho ! isa zarIra rUpa sacitra anuyogadvAra sUtra-2 (416) Illustrated Anuyogadvar Sutra-2
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________________ pudgalasaMghAta ne 'adhyayana' isa pada kA vyAkhyAna kiyA thA, yAvat upadarzita kiyA thA (vaisA yaha zarIra jJAyakazarIradravya-adhyayana hai)| (pra.) isa viSaya meM koI dRSTAnta hai ? (u.) (AcArya ne uttara diyA) jaise ghaDe meM se ghI yA madhu nikAla lie jAne ke bAda bhI kahA jAtA hai-yaha ghI kA ghar3A thA, yaha madhukuMbha thaa| (yaha samasta varNana dravyAvazyaka meM pUrva varNita sUtra 14-17 ke anusAra smjheN|) ___ yaha jJAyakazarIradravya-adhyayana kA svarUpa hai| ___541. (Q.) What is this Jnayak sharir dravya adhyayan (physical-adhyayan as body of the knower) ? (Ans.) Jnayak sharir dravya adhyayan (physical-adhyayan as body of the knower) is explained thus : It is such a body of the knower of the purview of the meaning of Adhyayan that is dead, has been killed or has voluntarily embraced death. And seeing such a body someone utters-Oh ! This physical body was the instrument of learning Adhyayan (and so on up to...) and affirming it. (Question asked by a disciple) Is there some analogy to confirm this? (Answer by the guru) Yes, for example it is conventionally said that this was a pot of honey or this was a pot of butter even after its contents have been taken out. (details same as aphorism 14-17) This concludes the description of Jnayak sharir dravya adhyayan (physical-adhyayan as body of the knower). 542. se kiM taM bhaviyasarIradavyajjhayaNe ? ____ bhaviyasarIradavvajjhayaNe je jIve joNIjammaNanikkhate imeNaM ceva AdattaeNaM sarIrasamussaeNaM jiNaTTeiNaM bhAveNaM ajjhayaNe tti payaM seyakAle sikkhissati Na tAva sikkhti| ___ jahA ko didaito ? ___ ayaM ghayakuMbhe bhavissati, ayaM mahukuMbhe bhvissti| se taM bhviysriirdbvjjhynne| nikSepadvAra nikSepa-prakaraNa (417) Nikshep Dvar (Approach of Attribution)
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________________ 542. (pra.) bhavyazarIradravya-adhyayana kyA hai ? (u.) janmakAla prApta hone para jo jIva garbhasthAna se bAhara nikalA aura isI prakAra * zarIrasamudAya ke dvArA jinopadiSTa bhAvAnusAra 'adhyayana' isa pada ko sIkhegA, lekina abhI-vartamAna meM nahIM sIkha rahA hai (aisA usa jIva kA zarIra bhavyazarIradravyAdhyayana kahA jAtA hai)| (pra.) isakA koI dRSTAnta hai ? (u.) jaise kisI ghar3e meM abhI madhu yA ghI nahIM bharA gayA hai, to bhI usako yaha 'ghRtakuMbha * hogA', 'madhukuMbha hogA' khnaa| yaha bhavyazarIradravyAdhyayana kA svarUpa hai| (sUtra 18 ke samAna) 542. (Q.) What is this Bhavya sharir dravya adhyayan (physical-adhyayan as body of the potential knower)? (Ans.) On maturity a being comes out of the womb or is born and with its physical body it has the potential to learn adhyayan (chapter/concentration of mind), as preached by the Jina, but it is not learning at present. This being is called Bhavya sharir dravya A adhyayan (physical-adhyayan as body of the potential knower). (Question asked by a disciple) Is there some analogy to confirm this? (Answer by the guru) Yes, for example it is conventionally said that this will be a pot of honey or this will be a pot of butter even before filling it with the same. (details same as aphorism 18) This concludes the description of Bhavya sharir dravya adhyayan (physical-adhyayan as body of the potential knower). 543. se kiM taM jANayasarIra- bhaviyasarIra-vairitte davyajjhayaNe ? ___ jANayasarIra-bhaviyasarIra-vairitte davvajjhayaNe ptty--potthylihiyN| se taM jANayasarIra-bhaviyasarIra-vairitte dvvjjhynne| se taM NoAgamao dvyjjhynne| se taM dvvjjhynne| ___ 543. (pra.) jJAyakazarIra-bhavyazarIra-vyatiriktadravyAdhyayana kyA hai ? (u.) patra yA pustaka meM likhe hue adhyayana ko jJAyakazarIra-bhavyazarIravyatiriktadravyAdhyayana kahate haiN| isa prakAra se noAgamadravyAdhyayana kA aura sAtha hI dravyAdhyayana kA varNana pUrNa huaa| sacitra anuyogadvAra sUtra-2 (418) Illustrated Anuyogadvar Sutra-2
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________________ HABE 543. (Q.) What is this Jnayak sharir-bhavya sharir-vyatiriktaren dravya adhyayan (physical-adhyayan other than the body of the knower and the body of the potential knower) ? (Ans.) Jnayak sharir-bhavya sharir-vyatirikta dravya adhyayan (physical-adhyayan other than the body of the knower and the body of the potential knower) is adhyayan (chapter) written on palm-leaves or a book. This concludes the description of No-agamatah dravya adhyayan (physical-adhyayan without scriptural knowledge). This also concludes the description of dravya adhyayan (physicaladhyayan). bhAva-adhyayana 544. se kiM taM bhAvajjhayaNe ? bhAvajjhayaNe duvihe pnnnntte| taM jahA-Agamato ya NoAgamato y| 544. (pra.) bhAva-adhyayana kyA hai ? (u.) bhAva-adhyayana ke do prakAra haiM-(1) Agama se bhAva adhyayana, evaM (2) noAgama se bhAva adhyyn| BHAAVA ADHYAYAN 544. (Q.) What is this Bhaava adhyayan (adhyayan as essence or perfect-adhyayan) ? ___(Ans.) Bhaava adhyayan (perfect-adhyayan) is of two typesAgamatah bhaava adhyayan (perfect-adhyayan in context of Agam or in context of knowledge) and No-agamatah bhaava adhyayan (perfect-adhyayan not in context of Agam or only in context of action). 545. se kiM taM Agamato bhAvajjhayaNe ? Agamato bhAvajjhayaNe jANae uvutte| se taM Agamato bhaavljhynne| 545. (pra.) Agama se bhAva-adhyayana kyA hai? (u.) jo adhyayana ke artha kA jJAyaka hone ke sAtha usameM upayogayukta bhI ho, use AgamataHbhAva-adhyayana kahate haiN| nikSepadvAra nikSepa-prakaraNa (419) Ntkshep Dvar (Approach of Attribution)
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________________ 545. (Q.) What is this Agamatah bhaava adhyayan (perfectadhyayan with scriptural knowledge) ? ___ (Ans.) One who knows adhyayan (chapter/concentration of mind) and is sincerely involved with it is called Agamatah bhaava Son adhyayan (perfect-adhyayan with scriptural knowledge). 546. se kiM taM noAgamato bhAvajjhayaNe ? noAgamato bhAvajjhayaNe ajjhappassA''NayaNaM, kammANaM avacao uvciyaannN| aNuvacao ya navANaM, tamhA ajjhynnmicchNti||1|| se taM NoAgamato bhaavjjhynne| se taM bhaavljhynne| se taM ajjhynne| 546. (pra.) noAgamataHbhAva-adhyayana kyA hai ? (u.) noAgamataHbhAva-adhyayana isa prakAra hai adhyAtma meM Ane-sAmAyika Adi adhyayana meM citta ko lagAne, upArjita pUrvabaddha * karmoM kA kSaya karane, nirjarA karane aura navIna karmoM kA baMdha nahIM hone dene kA kAraNa hone * se (mumukSu mahApuruSa) adhyayana kI abhilASA karate haiM // 1 // __yaha noAgamataHbhAva-adhyayana kA svarUpa hai| bhAva-adhyayana aura adhyayana kA varNana pUrNa huaa| vivecana-'ajjhappassA''NayaNaM' pada kI saMskRta chAyA-adhyAtmamAnayanaM-"adhyAtmam-Anayanam' hai| * isameM adhyAtma kA artha hai citta aura Anayana kA artha hai lgaanaa| tAtparya yaha huA ki sAmAyika Adi * meM citta kA lagAnA adhyAtmamAnayana kahA jAtA hai aura isakA phala hai-kammANaM avcoN"| arthAt sAmAyika Adi meM citta kI nirmalatA hone ke kAraNa karmanirjarA hotI hai, navIna karmoM kA Asrava-badha nahIM hotA hai| adhyayana kA yahI artha hai| 546. (Q.) What is this No-agamatah bhaava adhyayan (perfectadhyayan without scriptural knowledge) ? ____(Ans.) No-agamatah bhaava adhyayan (perfect-adhyayan without scriptural knowledge) is explained as follows Adhyayan (chapter/concentration of mind) is instrumental in embracing spiritualism (through concentrating on chapters like Samayik), eradication or shedding of acquired and bonded karmasi ___ sacitra anuyogadvAra sUtra-2 (420) Illustrated Anuyogadvar Sutra-9
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________________ and not allowing acquisition of new karmas. Therefore aspirants and sages desire it. (1) This concludes the description of No-agamatah bhaava adhyayan (perfect-adhyayan without scriptural knowledge). This also concludes the description of bhaava adhyayan (perfectadhyayan). Elaboration--The phrase Ajjhappassa anayanam is transcribed in Sanskrit as-Adhyatmamanayanam or Adhyatmam anayanam. Here Adhyatma means mind and anyana means to apply. In other words to concentrate mind on practice of Samayik (etc.) is Adhyatmamanayanam. The following quartets convey its consequence or fruits due to the consequent purity shedding of already bonded karmas is effected and new karmas are not acquired. This is the meaning of Adhyayan (chapter/concentration of mind). (kha) akSINa nirUpaNa 547. se kiM taM ajjhINe ? ajjhINe caubihe pnnnntte| taM jahA-NAmajjhINe ThavaNajjhINe davyajjhINe bhaavjjhiinne| 547. (pra.) akSINa kyA hai ? (u.) akSINa ke cAra prakAra haiN| yathA-(1) nAma-akSINa, (2) sthApanA-akSINa, (3) dravya-akSINa, aura (4) bhaav-akssiinn| (B) AKSHINA ___547. (Q.) What is this Akshina (inexhaustible) ? (Ans.) Akshina (inexhaustible) is of four types--(1) Naam Akshina, (2) Sthapana Akshina, (3) Dravya Akshina, and (4) Bhaava Akshina. nAma-sthApanA-akSINa 548. nAma-ThavaNAo puvvnnnniyaao| 548. nAma aura sthApanA-akSINa kA svarUpa pUrvavat (nAma aura sthApanA Avazyaka ke samAna) jAnanA caahie| * nikSepadvAra nikSepa-prakaraNa (421) Nikshep Duar (Approach of Attribution)
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________________ NAAM AND STHAPANA AKSHINA 548. Naam and sthapana akshina (akshina as name and notional installation) should be taken to be same as Naam avashyak and Sthapana avashyak (aphorism 10-11). dravya-akSINa 549. se kiM taM dabajhINe ? davvajjhINe duvihe pnnnntte| taM jahA-Agamato ya noAgamato y| 549. (pra.) dravya-akSINa kyA hai? (u.) dravya-akSINa do prakAra kA hai| yathA-(1) Agama se, aura (2) noAgama se| * DRAVYA AKSHINA ____549. (Q.) What is this dravya akshuna (physical aspect of akshina)? ___ (Ans.) Dravya akshuna (physical aspect of akshuna) is of two kinds (1) Agamatah dravya akshina (physical aspect of akshina in context of Agam or in context of knowledge), and (2) Noagamatah dravya akshina (physical aspect of akshina not in context of Agam or only in context of action). 550. se kiM taM Agamato davvajjhINe ? se Agamato davyajjhINe jassa NaM ajjhINe tti padaM sikkhitaM TitaM jitaM mitaM parijitaM taM ceva jahA dabajhINe tahA bhANiyavvaM, jAva se taM Agamato dbjhiinne| 550. (pra.) AgamataHdravya-akSINa kyA hai? (u.) jisane akSINa isa pada ko sIkha liyA hai, sthira, jita, mita, parijita kiyA hai * ityAdi jaisA dravya-adhyayana ke prasaMga meM kahA hai, vaisA hI yahA~ bhI samajhanA cAhie, yAvat vaha Agama se dravya-akSINa hai| 550. (Q.) What is this Agamatah dravya akshuna (physicalakshina with scriptural knowledge) ? (Ans.) Physical-akshina in context of Agam is like this--(For instance) a person (an ascetic) has studied, absorbed (and so on). This is Agamatah dravya akshina (physical-akshina with scriptural knowledge). (as mentioned in case of Dravya adhyayan) sacitra anuyogadvAra sUtra-2 (422) Illustrated Anuyogadvar Sutra-2
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________________ 551. se kiM taM noAgamato davvajjhINe ? noAgamato davvajjhINe tivihe paNNatte / taM jahA - jANayasarIradavvajjhINe bhaviyasarIradavvajjhaNe jANayasarIra - bhaviyasarIra - vatiritte davvajjhINe / 551. (pra.) noAgama se dravya - akSINa kyA hai ? ( u ) noAgama se dravya - akSINa tIna prakAra kA hai / yathA - ( 1 ) jJAyakazarIradravyaakSINa, (2) bhavyazarIradravya- akSINa, aura (3) jJAyakazarIra - bhavyazarIravyatiriktadravya - akSINa / 551. (Q.) What is this No-agamatah dravya akshina (physicalakshina without scriptural knowledge)? (Ans.) No-agamatah dravya akshina (physical-akshina without scriptural knowledge) is of three types-(1) Jnayak sharir dravya akshina, (2) Bhavya sharir dravya akshina, and ( 3 ) Jnayak sharurbhavya sharir-vyatirikta dravya akshina. 552. se kiM taM jANayasarIradavvajjhINe ? jANayasarIradavvajjhaNe ajjhINapayatthAhikArajANayassa jaM sarIrayaM vavagaya- cutacaita - cattadehaM jahA davvajjhayaNe tahA bhANiyavvaM, jAva se taM jANayasarIradavvajjhINe / 552. ( pra . ) jJAyakazarIradravya-akSINa kise kahate haiM ? (u.) akSINa pada ke arthAdhikAra ke jJAtA kA vyapagata, cyuta, cyavita, tyaktadeha Adi jaisA dravya-adhyayana ke saMdarbha meM varNana kiyA gayA hai, usI prakAra yahA~ bhI jAnanA cAhie yAvat yahI jJAyakazarIradravya- akSINa kA svarUpa hai| 552. (Q.) What is this Jnayak sharir dravya akshina (physicalakshina as body of the knower)? (Ans.) Jnayak sharir dravya akshina (physical-akshina as body of the knower) is explained thus: It is such a body of the knower of the purview of the meaning of Akshina (inexhaustible) that is dead, has been killed or has voluntarily embraced death (and so on as mentioned in case of Dravya adhyayan). This concludes the description of Jnayak sharir dravya akshina (physical-akshina as body of the knower). nikSepadvAra nikSepa prakaraNa (423) Nikshep Dvar (Approach of Attribution) For Private Personal Use Only
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________________ 553. se kiM taM bhaviyasarIradavyajjhINe ? bhaviyasarIradavyajjhINe je jIve joNIjammaNanikhaMte jahA davyajjhayaNe, jAva se taM bhviysriirdvvjjhiinne| __553. (pra.) bhavyazarIradravya-akSINa kise kahate haiM ? (u.) samaya pUrNa hone para jo jIva yoni se nikalakara utpanna huA Adi pUrvokta bhavyazarIradravya-adhyayana ke jaisA isa bhavyazarIradravya-akSINa kA varNana jAnanA cAhie, yAvat yaha bhavyazarIradravya-akSINa kI vaktavyatA hai| 553. (Q.) What is this Bhavya sharir dravya akshina (physicalakshina as body of the potential knower) ? (Ans.) On maturity a being comes out of the womb or is born gh (and so on as mentioned in case of Dravya adhyayan). This concludes the description of Bhavya sharir dravya akshina (physical-akshina as body of the potential knower). ___554. se kiM taM jANayasarIra-bhaviyasarIra-vairitte dabajhINe ? ___jANayasarIra-bhaviyasarIra-vairitte davyajjhINe svvaagaasseddhii| se taM jANayasarIra- bhaviyasarIra-vairitte dvjhiinne| se taM noAgamao dvjjhiinne| se taM dvvjjhiinne| 554. (pra.) jJAyakazarIra-bhavyazarIra-vyatiriktadravya-akSINa kA kyA svarUpa hai ? / (u.) sarvAkAza-zreNi jJAyakazarIra-bhavyazarIra-vyatiriktadravya-akSINa rUpa hai| yaha noAgama se dravya--akSINa kA varNana hai aura isakA varNana karane se dravya-akSINa kA kathana pUrNa huaa| vivecana-uparyukta sUtra 547 se 554 taka akSINa ke nAma, sthApanA aura dravya ina tIna prakAro kA varNana pUrvokta adhyayana ke prasaMga meM Avazyaka kA jaisA kiyA hai, vahI aura vaisA hI varNana yahA~ Avazyaka ke sthAna para akSINa zabda ko rakhakara kara lenA cAhie, lekina itanA vizeSa hai ki jJAyakazarIrabhavyazarIra-vyatiriktadravya-akSINa 'sarvAkAza zreNI' rUpa hai jisakA Azaya isa prakAra hai___ sarvAkAza kA artha hai-lokarUpa eva alokarUpa AkAza, ina donoM kI jo pradezapakti hai, vaha sarvAkAza zreNI hai| isameM se yadi pratisamaya me eka-eka pradeza kA bhI apaharaNa kiyA jAye to bhI ananta utsarpiNI-avasarpiNI kAla taka bhI vaha rikta nahI ho sktii| isalie ise (sarvAkAza zreNI ko) jJazarIra-vyatiriktadravyAkSINarUpa batAyA gayA hai| sacitra anuyogadvAra sUtra-2 ans.ke.ke.ke.ske.sksksksksksksdiseakskoke.skssaksisakseaksiksak sis.ske.ke.skeke.sis.ke.sekaakirtan (424) Illustrated Anuyogadvar Sutra-2
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________________ 554. (Q.) What is this Jnayak sharir-bhavya sharir-vyatirikta dravya akshina (physical-akshina other than the body of the knower and the body of the potential knower)? (Ans.) Inayak sharir-bhavya sharir-uyatirikta dravya akshina (physical-akshina other than the body of the knower and the body of the potential knower) is a line (of space-points) crossing through whole space (inclusive of Lok and Alok). This concludes the description of No-agamatah dravya akshina (physical-akshina without scriptural knowledge). This also concludes the description of dravya akshina (physical-akshina). Elaboration-These aphorisms (547-554) describe the three kinds of akshina (Naam, Sthapana and Dravya) to be same as Adhyayan. The only required change is to replace Adhyayan with Akshina. However, the No-agamatah dravya akshina (physical-akshina without scriptural knowledge) is described as Sarvakash shreni This is defined as a line of space-points covering the whole space including Lok or occupied space and Alok or unoccupied space. Even if one space-point is removed every Samaya the task will not be completed even in infinite time cycles. This means the line can never be obliterated completely. That is why it is called Akshina or inexhaustible. bhAva-akSINa 555. se kiM taM bhAvajjhINe ? bhAvajjhINe duvihe pnnnntte| taM tahA-Agamato ya noAgamato y| 444. (9.) 4472-3721 RAT? (G.) HTG-31 G DI GI , TT-(9) TTH , gc (3) TTTH PI. BHAAVA AKSHINA 555. (Q.) What is this Bhaava akshina (akshina as essence or perfect-akshina) ? (Ans.) Bhaava akshina (perfect-akshina) is of two types-- (1) Agamatah bhaava akshina (perfect-akshina in context of Agam or in context of knowledge), and (2) No-agamatah bhaava akshina (perfect-akshina not in context of Agam or only in context of action). nikSepadvAra nikSepa-prakaraNa (425) Nikshep Dvar (Approach of Attribution)
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________________ a t 556. se kiM taM Agamato bhAvajjhINe ? Agamato bhAvajjhINe jANae uvutte| se taM Agamato bhaavjjhiinne| 556. (pra.) Agama se bhAva-akSINa kyA hai ? (u.) jo jJAyaka upayoga se yukta ho-jo jAnatA ho aura upayoga sahita ho vaha Agama kI apekSA bhAva-akSINa hai| yaha AgamataH bhAva-akSINa kA varNana pUrNa huaa| vivecana-AgamataH bhAva-akSINa ke prasaMga me cUrNikAra tathA vRttikAra ne kahA hai-eka caturdaza pUrva kA jJAtA muni jo Agama grantho ke viSaya me ekAgracitta hai, vaha antarmuhUrta mAtra meM asIma paryAyoM ko jAna letA hai| eka-eka samaya me eka-eka paryAya kA apahAra kiyA jAya to ananta utsarpiNI aura ananta avasarpiNI meM bhI unakA kSaya nahIM ho sktaa| ise AgamataH bhAva-akSINa kahA jAtA hai| (cUrNi, pR. 88) 556. (Q.) What is this Agamatah bhaava akshina (perfectakshina with scriptural knowledge) ? ___(Ans.) One who knows the Akshina (inexhaustible) and is sincerely involved with it is called Agamatah bhaava akshina (perfect-akshuna with scriptural knowledge). ___Elaboration-In this context the commentators (Vritti and Churni) state-An ascetic who has acquired the knowledge of Chaturdash Purva (the fourteen-part subtle canon) with absolute concentration knows about infinite transformations of things (paryayas) within one antarmuhurt (less than 48 minutes). If this information is erased at the rate of one paryaya (transformation) every Samaya it cannot be completely erased even in infinite time cycles. This is called Agamatah bhaava akshina (perfect akshina with scriptural knowledge). (Churni, a statement aliens seats and started share p. 88) 557. se kiM taM noAgamato bhAvajjhINe ? noAgamato bhAvajjhINe jaha dIvA dIvasataM paippae, dippae ya so diivo| dIvasamA AyariyA dippaMti, paraM ca diiti||2|| se taM noAgamato bhaavjjhiinne| se taM bhaavjjhiinne| se taM ajjhiinne| sacitra anuyogadvAra sUtra-2 (426) Illustrated Anuyogadvar Sutra-2 "* IRCU
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________________ - - ABPETISMINE, A XPERSAAMAN eka avalita dIpaka se prakAzita anya dIpaka * ANUMAN . EN jJAnadAtA AcArya ziSyoM ko jJAna ke Aloka se prakAzita karate hai| R Farmed: HARE NAGNERALth Horhari.. Sin prAkalpa / AHMA SHARA
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________________ citra paricaya 19 Illustration No. 19 svayaM prakAzita dUsaroM ko prakAzita karatA hai jisa prakAra prakAzita eka dIpaka anya saikaDoM dIpakoM ko prakAzita kara detA " hai, usI prakAra zAstra jJAna se svayaM prakAzita AcArya apane jJAna se anya saikar3oM ziSyoM ko jJAna dAna kara prakAzamaya banA dete haiN| AcArya svayaM bhAvarUpa meM akSINa (akSaya) hai| -sUtra 557, pRSTha 427 NO-AGAMATAH-BHAAVA-AKSHINA As a lamp continues to emit light even after lighting hundreds of other lamps; in the same way an acharya, enlightened by scriptural knowledge, emits light (of knowledge) like a lamp and lights hundreds of other lamps (disciples). Thus in essence acharya is akshina (inexhaustible). -Aphorusm 557,p 427 Sauselessleakeoskesakalese.skskskskskskosekskskeoskoseskoskosekskskskskskslassession
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________________ 557. (pra.) noAgama se bhAva-akSINa kyA hai? (u.) jaise dIpaka dUsare saikaDoM dIpakoM ko prajvalita karake bhI pradIpta rahatA hai, usI prakAra AcArya svayaM dIpaka ke samAna dedIpyamAna haiM aura dUsaroM (ziSya varga) ko dedIpyamAna karate haiM // 2 // yaha AgamataH bhAva-akSINa kA varNana huaa| yaha bhAva-akSINa tathA akSINa kA varNana * pUrNa huaa| __vivecana-noAgamataH bhAva-akSINa ko samajhAne ke lie dIpaka kA dRSTAnta diyA hai-jaise eka dIpaka se saikaDo, hajAroM dIpaka jalAne para bhI mUla dIpaka kA prakAza kSINa nahI hotA, usI prakAra AcArya zrutajJAna ke Aloka se svaya Alokita hote hai, ve apane jJAnAloka se saikaDo ziSyoM ko Alokita karate haiM taba bhI unakA jJAna kabhI kSINa nahI hotaa| 557. (Q.) What is this No-agamatah bhaava akshina (perfectakshina without scriptural knowledge) ? ___ (Ans.) No-agamatah bhaava akshuna (perfect-akshuna without scriptural knowledge) is explained as follows For instance a lamp continues to emit light even after lighting * hundreds of other lamps; in the same way an acharya himself emits light (of knowledge) like a lamp and lights other lamps 8 (disciples). (2) This concludes the description of No-agamatah bhaava akshina 8 (perfect-akshuna without scriptural knowledge). This concludes the description of bhaava akshina (perfect-akshina). This also concludes the description of Akshina (inexhaustible). Elaboration - The example of a lamp is given to explain No-agamatah bhaava akshuna. (perfect-akshuna without scriptural knowledge). For instance a lamp continues to emit light even after lighting hundreds and thousands of other lamps; in the same way an acharya himself emits light of scriptural knowledge Even when he enlightens hundreds of his disciples with the light of the lamp of his knowledge, his knowledge is never exhausted. (ga) Aya nirUpaNa 558. se kiM taM Ae? Ae caubihe pnnnntte| taM jahA-nAmAe ThavaNAe davAe bhaavaae| 2 nikSepadvAra nikSepa-prakaraNa (427) Nikshep Dvar (Approach of Attribution)
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________________ 558. (pra.) Aya kyA hai ? .. (u.) Aya (aprApta kI prApti yA lAbha ko Aya kahate haiM) cAra prakAra kI haiN| yathA(1) nAma-Aya, (2) sthApanA-Aya, (3) dravya-Aya, aura (4) bhaav-aay| (C) AAYA (ACQUISITION) 558. (Q.) What is this Aaya (acquisition)? (Ans.) Aaya (acquisition) is of four types (1) Naam Aaya, (2) Sthapana Aaya, (3) Dravya Aaya, and (4) Bhaava Aaya. nAma-sthApanA-Aya 559. nAma-ThavaNAo puvvbhnniyaao| 559. nAma aura sthApanA-Aya kA varNana pUrvokta nAma aura sthApanA Avazyaka ke samAna jAnanA caahie| NAAM AND STHAPANA AAYA 559. Naam and Sthapana aaya (aaya as name and notional installation) should be taken to be same as Naam avashyak and Sthapana avashyak (aphorism 10-11). dravya-Aya 560. se kiM taM davAe ? dabAe duvihe pnnnntte| taM jahA-Agamato ya noaagmto| 560. (pra.) dravya-Aya kyA hai ? (u.) dravya-Aya ke do bheda isa prakAra haiM-(1) Agama se, aura (2) noAgama se| DRAVYA AAYA 560. (Q.) What is this Dravya aaya (physical aspect of aaya) ? (Ans.) Dravya aaya (physical aspect of aaya) is of two kinds (1) Agamatah dravya aaya (physical aspect of aaya in context of Agam or in context of knowledge), and (2) No-agamatah dravya aaya (physical aspect of aaya not in context of Agam or only in context of action). 561. se kiM taM Agamato davAe ? pande.ske.ske.ske.ke.ske.ske.ke.ske.sade.kesakese.ske.ske.skeleasesakc.odesakese.ske.ske.ske.slessisakesheskossdesakal OM sacitra anuyogadvAra sUtra-2 (428) Illustrated Anuyogadvar Sutra-2 troM
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________________ ___ jassa NaM Ae tipayaM sikkhitaM ThitaM jAva aNuvaogo dabamiti kaTu, jAva jAvaiyA aNuvauttA Agamao tAvaiyA te davAyA, jAva se taM Agamao dvaae| ___ 561. (pra.) Agama se dravya-Aya kyA hai ? (u.) jisane 'Aya' yaha pada sIkha liyA hai, sthira kara liyA hai kintu upayogarahita hone se vaha dravya hai yAvat jitane upayogarahita haiM, utane hI Agama se dravya-Aya hai, yaha Agama se dravya-Aya kA svarUpa jAnanA caahie| 561. (Q.) What is this Agamatah dravya aaya (physical-aaya with scriptural knowledge) ? (Ans.) Physical-aaya in context of Agam is like this (For instance) a persoa (an ascetic) has studied, absorbed (and so on). This is Agamatah dravya aaya (physical-aaya with scriptural knowledge). (as mentioned in case of Dravya adhyayan) 562. se kiM taM noAgamao davyAe ? noAgamao davAe tivihe pnnnntte| taM jahA-jANayasarIradavvAe bhaviyasarIradabAe jANayasarIra- bhaviyasarIra-vairitte dvaae| 562. (pra.) noAgamataHdravya-Aya kyA hai? (u.) noAgamataHdravya-Aya ke tIna prakAra haiN| yathA-(1) jJAyakazarIradravya-Aya, (2) bhavyazarIradravya-Aya, aura (3) jnyaaykshriir-bhvyshriir-vytiriktdrvy-aay| __562. (Q.) What is this No-agamatah dravya aaya (physical-aaya without scriptural knowledge) ? ____ (Ans.) No-agamatah dravya aaya (physical-aaya without scriptural knowledge) is of three types--(1) Jnayak sharir dravya aaya, (2) Bhavya sharir dravya aaya, and (3) Jnayak sharirbhavya sharir-vyatirikta dravya aaya. 563. se kiM taM jANayasarIradavvAe ? jANayasarIradavvAe AyapayatthAhikArajANagassa jaM sarIragaM vavagaya-cuta-catiyacattadehaM sesaM jahA davyajjhayaNe, jAva se taM jaannysriirdvvaae| 563. (pra.) jJAyakazarIradravya-Aya kise kahate haiM ? nikSepadvAra : nikSepa-prakaraNa (429) Nikshep Dvar (Approach of Attribution)
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________________ (u. ) 'Aya' pada ke arthAdhikAra ke jJAtA kA vyapagata, cyuta, cyavita, tyakta Adi zarIra dravyAdhyayana kI vaktavyatA jaisA hI jJAyakazarIra noAgamataH dravya - Aya kA svarUpa jAnanA caahie| 563. (Q.) What is this Jnayak sharir dravya aaya (physical-aaya as body of the knower)? (Ans.) Jnayak sharir dravya aaya (physical-aaya as body of the knower) is explained thus: It is such a body of the knower of the purview of the meaning of Aaya (acquisition) that is dead, has been killed or has voluntarily embraced death. (and so on as mentioned in case of Dravya adhyayan) This concludes the description of Jnayak sharir dravya aaya (physical-aaya as body of the knower). 564. se kiM taM bhaviyasarIradavvAe ? bhaviyasarIradavyAe je jIva joNIjammaNaNikkhaMte sesaM jahA davvajjhayaNe, jAva se taM bhaviyasarIradavyAe / 564. (pra.) bhavyazarIradravya-Aya kyA hai ? ( u . ) samaya pUrNa hone para garbha se nikalakara jo janma ko prApta huA Adi bhavyazarIradravya-adhyayana ke varNana ke samAna bhavyazarIradravya-Aya kA svarUpa jAnanA cAhie / 564. (Q.) What is this Bhavya sharir dravya aaya (physicalaaya as body of the potential knower)? (Ans.) On maturity a being comes out of the womb or is born (and so on as mentioned in case of Dravya adhyayan) This concludes the description of Bhavya sharir dravya aaya (physical-aaya as body of the potential knower). 565. se kiM taM jANayasarIra - bhaviyasarIra - vairitte davvAye ? jANayasarIra - bhaviyasarIra - vairitte davvAye tivihe paNNatte / taM jahA - loie kuppAvayaNie loguttarie / 565 . ( pra . ) jJAyakazarIra-bhavyazarIra-vyatiriktadravya - Aya kise kahate haiM ? sacitra anuyogadvAra sUtra - 2 (430) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ (u.) jJAyakazarIra-bhavyazarIra-vyatiriktadravya-Aya ke tIna prakAra haiN| yathA(1) laukika, (2) kuprAvacanika, aura (3) lokottr| (saba varNana dravya-Avazyaka ke samAna samajhanA cAhie) 565. (Q.) What is this Jnayak sharir-bhavya sharir-vyatirikta dravya aaya (physical-aaya other than the body of the knower and the body of the potential knower) ? (Ans.) Jnayak sharir-bhavya sharir-vyatirikta dravya aaya (physical acquisition other than the body of the knower and the body of the potential knower) is of three kinds--(1) Laukik (mundane). (2) Kupravachanik (pervert or heretik), and (3) Lokottar (spiritual). (details as in aphorism 19) 566. se kiM taM loie? loie tivihe pnnnntte| taM jahA-sacitte acitte mIsae y| 566. (pra.) (ubhayavyatirikta) laukikadravya-Aya kyA hai ? (u.) laukikadravya-Aya ke tIna prakAra kahe haiM, jaise-(1) sacitta, (2) acitta, aura (3) mishr| 566. (Q.) What is this Laukik dravya aaya (mundane physical acquisition)? het (Ans.) Laukik dravya aaya (mundane physical acquisition) is of three types--(1) Sachitta dravya aaya, (2) Achitta dravya aaya, and (3) Mishra dravya aaya. 567. se kiM taM sacitte ? sacitte tivihe pnnnntte| taM jahA-dupayANaM cauppayANaM apyaannN| dupayANaM dAsANaM, dAsINaM, cauppayANaM AsANaM hatthINaM, apayANaM aMbANaM aMbADagANaM aaye| se taM scitte| __567. (pra.) sacitta laukika-Aya kyA hai ? (u.) sacitta laukika-Aya ke tIna prakAra haiN| yathA-(1) dvipada-Aya, (2) catuSpada-Aya, aura (3) apd-aay| inameM se dAsa-dAsiyoM kI Aya (prApti) dvipada-Aya hai| azvoM (ghor3oM), hAthiyoM kI prApti catuSpada-Aya aura Ama, AmalA ke vRkSoM Adi kI prApti apada-Aya hai| yaha sacitta Aya kA svarUpa hai| nikSepadvAra nikSepa-prakaraNa (431) Nikshep Dvar (Approach of Attribution)
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________________ 567. (Q.) What is this sachitta dravya aaya (physical acquisition pertaining to the living)? (Ans.) Sachitta dravya aaya (physical acquisition pertaining to the living) is of three types-(1) dvipad or pertaining to bipeds, ( 2 ) chatushpad or pertaining to quadrupeds, and (3) apad or pertaining to those without feet. Of these, acquisition related to servants and maids is biped acquisition, that related to horses, elephants etc. is quadruped acquisition, and that related to amla (hog-plum; Emblica officinalis) and other trees or plants is apad acquisition. This concludes the description of sachitta dravya aaya (physical acquisition pertaining to the living). 568. se kiM taM acitte ? acitte . suvaNNa - rayata - maNi - mottiya - saMkha - silappavAla - rattarayaNANaM ( saMtasAvaejjassa) aaye| se taM acitte / 568. (pra.) acitta - Aya kyA hai ? (u.) sonA, cA~dI, maNi, motI, zaMkha, zilA, pravAla (mU~gA), raktaratna (mANika) Adi (sAravAn dravyoM) kI prApti acitta - Aya hai| 568. (Q.) What is this achitta dravya aaya (physical acquisition pertaining to the non-living) ? (Ans.) The aaya ( acquisition ) related to gold, silver, beads, pearls, conch-shells, rocks, coral, ruby and other such valuable substances is called achitta dravya aaya (physical acquisition pertaining to the non-living). This concludes the description of achitta dravya aaya (physical acquisition pertaining to the non-living). 569. se kiM taM mIsae ? mIsa dAsANaM dAsINaM AsANaM hatthINaM samAbhariyAujjAlaMkiyANaM Aye / se taM mI se taM loie| 569. (pra.) mizra (sacitta - acitta ubhayarUpa) Aya kise kahate haiM ? sacitra anuyogadvAra sUtra - 2 (432) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ The A (u.) alaMkArAdi se tathA vAdyoM se vibhUSita dAsa-dAsiyoM, ghoDoM, hAthiyoM Adi kI prApti ko mizra-Aya kahate haiN| isa prakAra laukika-Aya kA svarUpa jAnanA caahie| 569. (Q.) What is this mishra dravya aaya (mixed physical acquisition)? ___ (Ans.) The aaya (acquisition) related to living things like servants, maids, horses, elephants embellished with ornaments and musical instruments (non-living) is called mishra dravya aaya (mixed physical acquisition). ___This concludes the description of mishra dravya aaya (mixed physical acquisition). This also concludes the description of Laukik dravya aaya (mundane physical acquisition). 570. se kiM taM kuppAvayaNiye ? kuppAvayaNiye tivihe pnnnntte| taM jahA-sacitte acitte mIsae y| tiNNi vi jahA loie, jAva se taM kuppaavynniye| __ 570. (pra.) kuprAvacanika-Aya kyA hai ? (u.) kuprAvacanika-Aya bhI tIna prakAra kI hai, jaise-(1) sacitta, (2) acitta, aura (3) mishr| ina tInoM kA varNana laukika-Aya ke tInoM bhedoM ke samAna jAnanA caahie| yahI kupravAcanika-Aya hai| 570. (Q.) What is this Kupravachanik dravya aaya (pervert physical acquisition) ? (Ans.) Kupravachanik dravya aaya (pervert physical acquisition) is of three types(1) Sachitta dravya aaya, (2) Achitta dravya aaya, and (3) Mishra dravya aaya. Description of these three should be taken to be same as the three kinds of Laukik dravya aaya. This concludes the description of Kupravachanik dravya aaya (pervert physical acquisition). 571. se kiM taM loguttarie ? loguttarie tivihe pnnnntte| taM jahA-sacitte acitte mIsae y| 8 nikSepadvAra : nikSepa-prakaraNa / ( 433 ) Nikshep Dvar (Approach of Attribution)
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________________ hot a 571. (pra.) lokottarika-Aya kyA hai ? (u.) lokottarika-Aya ke tIna prakAra haiN| yathA-(1) sacitta, (2) acitta, aura (3) mishr| 571. (Q.) What is this Lokottarik dravya aaya (spiritual physical acquisition)? ___(Ans.) Lokottarik dravya aaya (spiritual physical acquisition) is of three types--(1) Sachitta dravya aaya, (2) Achitta dravya aaya, and (3) Mishra dravya aaya. 572. se kiM taM sacitte? sacitte sIsANaM sissiNiyANaM aaye| se taM scitte| 572. (pra.) sacitta-lokottarika-Aya kyA hai ? (u.) ziSya-ziSyAoM kI prApti sacitta-lokottarika-Aya hai| 572. (Q.) What is this sachitta dravya aaya (physical acquisition pertaining to the living) ? (Ans.) Sachitta dravya aaya (physical acquisition pertaining to the living) is aaya (acquisition) of male and female disciples. This concludes the description of sachitta dravya aaya (physical acquisition pertaining to the living). 573. se kiM taM acitte ? ___ acitte paDiggahANaM vatthANaM kaMbalANaM pAyapuMchaNANaM aaye| se taM acitte| 573. (pra.) acitta-lokottarika-Aya kyA hai ? (u.) acitta pAtra, vastra, pAdapoMcchana (rajoharaNa) Adi kI prApti acitta-lokottarika-Aya hai| 573. (Q.) What is this achitta dravya aaya (physical acquisition pertaining to the non-living) ? ____ (Ans.) The aaya (acquisition) related to begging-bowls, dress, ascetic-broom etc. and other such non-living things is called achitta dravya aaya (physical acquisition pertaining to the nonliving). sacitra anuyogadvAra sUtra-2 ( 434) Nlustrated Anuyogadvar Sutra-2
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________________ This concludes the description of achitta dravya aaya (physical acquisition pertaining to the non-living). 574. se kiM taM mIsae ? mIsae sIsANaM sissiNiyANaM sabhaMDovakaraNANaM Aye / se taM mIsae / se taM loguttarie se taM jANayasarIra - bhaviyasarIra - vairitte davvAe / se taM noAgamao dvvaae| se taM dvvaae| 574 . ( pra . ) mizra lokottarika- Aya kyA hai ? (u.) bhAMDopakaraNAdi sahita ziSya - ziSyAoM kI prApti 'mizra - Aya' hai| yahI lokottarika Aya kA svarUpa hai / yahI jJAyakazarIra - bhavyazarIra-vyatiriktadravya - Aya hai / yahI noAgamataH dravya - Aya hai / yahI dravya - Aya hai| 574. (Q.) What is this mishra dravya aaya ( mixed physical acquisition)? (Ans.) The aaya ( acquisition ) related to male and female disciples equipped with bowls and other ascetic equipment is called mishra dravya aaya (mixed physical acquisition). This concludes the description of mishra dravya aaya (mixed physical acquisition). This also concludes the description of Lokottarik dravya aaya (spiritual physical acquisition). This concludes the description of Jnayak sharir-bhavya sharirvyatirikta dravya aaya (physical acquisition other than the body of the knower and the body of the potential knower). This concludes the description of No-agamatah dravya aaya (physical acquisition without scriptural knowledge) as well as Dravya aaya (physical acquisition). bhAva- Aya 575. se kiM taM bhAvAe ? bhAvA duvihe paNNatte / taM jahA - Agamato ya noAgamato ya / 575. (pra.) bhAva - Aya kyA hai ? (u.) bhAva-Aya do prakAra kI haiM, jaise- (1) Agama se, aura (2) noAgama se| nikSepadvAra* nikSepa prakaraNa (435) For Private Nikshep Dvar (Approach of Attribution) Personal Use Only
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________________ BHAAVA AAYA 575. (Q.) What is this bhaava aaya (acquisition as essence or perfect acquisition ) ? (Ans.) Bhaava aaya ( acquisition as essence ) is of two types(1) Agamatah bhaava aaya (acquisition as essence in context of Agam or in context of knowledge), and (2) No-agamatah bhaava aaya (acquisition as essence not in context of Agam or only in context of action). 576. se kiM taM Agamato bhAvAe ? Agamato bhAvAe jAe uvautte / se taM Agamato bhAvAe / 576. (pra.) Agama se bhAva - Aya kyA hai ? (u. ) 'Aya' pada ke jJAtA aura sAtha hI usake upayoga se yukta jIva Agama se bhAva - Aya haiN| 576. (Q.) What is this Agamatah bhaava aaya (acquisition as essence with scriptural knowledge)? (Ans.) One who knows aaya ( acquisition ) and is sincerely involved with it is called Agamatah bhaava aaya (aaya as essence with scriptural knowledge). 577. se kiM taM noAgamato bhAvAe ? noAgamato bhAvAe duvihe paNNatte / taM jahA - pasatthe ya appasatthe ya / 577. ( pra . ) noAgama se bhAva - Aya kyA hai ? (u.) noAgama se bhAva - Aya ke do prakAra haiM / yathA - ( 1 ) prazasta, aura (2) aprazasta / 577. (Q.) What is this No-agamatah bhaava aaya (acquisition as essence without scriptural knowledge)? (Ans.) No-agamatah bhaava aaya ( acquisition as essence without scriptural knowledge) is of two kinds-(1) Prashast (noble), and (2) Aprashast (ignoble). 578. se kiM taM pasatthe ? satthe tivihe paNNatte / taM jahA - NANAe daMsaNAe carittAe / se taM pasatthe / sacitra anuyogadvAra sUtra - 2 (436) Illustrated Anuyogadvar Sutra-2
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________________ 578. (pra.) prazasta noAgamabhAva-Aya kise kahate haiM ? (u.) prazasta noAgamabhAva-Aya tIna prakAra kI haiN| yathA-(1) jJAna-Aya, (2) darzana-Aya, aura (3) caaritr-aay| ____578. (Q.) What is this Prashast No-agamatah bhaava aaya (noble acquisition as essence without scriptural knowledge) ? ___(Ans.) Prashast no-agamatah bhaava aaya (noble acquisition as essence without scriptural knowledge) is of three kinds(1) Jnana aaya (acquisition of knowledge), (2) Darshan aaya (acquisition of perception or faith), and (3) Charitra aaya (acquisition of conduct). This concludes the description of Prashast no-agamatah bhaava aaya (noble acquisition as essence without scriptural knowledge). 579. se kiM taM apasatthe ? apasatthe caubihe pnnnntte| taM jahA-kohAe mANAe mAyAe lobhaae| se taM apstthe| se taM NoAgamato bhaavaae| se taM bhaavaae| se taM aaye| __ 579. (pra.) aprazasta noAgamabhAva-Aya kise kahate hai ? (u.) aprazasta noAgamabhAva-Aya ke cAra prakAra haiN| yathA-(1) krodha-Aya, (2) mAna-Aya, (3) mAyA-Aya, aura (4) lobh-aay| yahI aprazastabhAva-Aya hai| isa prakAra se noAgamabhAva-Aya aura bhAva-Aya evaM Aya kI vaktavyatA kA varNana sampUrNa huaa| 579. (Q.) What is this Aprashast no-agamatah bhaava aaya (ignoble acquisition as essence without scriptural knowledge) ? (Ans.) Aprashast no-agamatah bhaava aaya (ignoble acquisition as essence without scriptural knowledge) is of of four kinds (1) Krodh aaya (acquisition of attitude of anger), (2) Maan aaya (acquisition of attitude of conceit), (3) Maya aaya (acquisition of attitude of deceit), and (4) Lobh aaya (acquisition of attitude of greed). This concludes the description of Aprashast no-agamatah bhaava aaya (ignoble acquisition as essence without scriptural __nikSepadvAra : nikSepa-prakaraNa (497) Nukshep Dvar (Approach of Attribution)
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________________ knowledge). This concludes the description of No-agamatah bhaava aaya (perfect acquisition without scriptural knowledge). This concludes the description of bhaava aaya (perfect acquisition). This also concludes the description of Aaya (acquisition). (gha) kSapaNA kA nirUpaNa 580. se kiM taM jhavaNA ? jhavaNA caubihA pnnnntaa| taM jahA-nAmajjhavaNA ThavaNajjhavaNA davvajjhavaNA bhaavjjhvnnaa| 580. (pra.) kSapaNA kyA hai? (u.) kSapaNA (karmanirjarA, kSaya yA apacaya) ke bhI cAra prakAra haiN| yathA(1) nAma-kSapaNA, (2) sthApanA-kSapaNA, (3) dravya-kSapaNA, aura (4) bhaav-ksspnnaa| (D) KSHAPANA 580. (Q.) What is this Kshapana (eradication)? ____(Ans.) Kshapana (eradication) is of four types-(1) Naam kshapana, (2) Sthapana kshapana, (3) Dravya kshapana, and (4) Bhaava kshapana. nAma-sthApanA-kSapaNA 581. nAma-ThavaNAo puvabhaNiyAo ? 581. nAma aura sthApanA-kSapaNA kA varNana pUrvavat (nAma-sthApanA-Avazyaka ke anusAra) jAnanA caahie| NAAM AND STHAPANA KSHAPANA 581. Naam and Sthapana kshapana (kshapana as name and notional installation) should be taken to be same as Naam avashyak and Sthapana avashyak (aphorism 10-11). dravya-kSapaNA 582. se kiM taM dabajjhavaNA ? davvajhavaNA duvihA pnnnnttaa| taM jahA-Agamato ya noAgamato y| sacitra anuyogadvAra sUtra-2 (498) Illustrated Anuyogadvar Sutra-2
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________________ 582. ( pra . ) dravya - kSapaNA kyA hai ? ( u ) dravya-kSapaNA do prakAra kI hai / yathA- - (1) Agama se, aura (2) noAgama se / DRAVYA KSHAPANA 582. (Q.) What is this dravya kshapana (physical aspect of eradication) ? (Ans.) Dravya kshapana (physical aspect of eradication) is of two kinds (1) Agamatah dravya kshapana (physical aspect of kshapana in context of Agam or in context of knowledge) and (2) No-agamatah dravya kshapana (physical aspect of kshapana not in context of Agam or only in context of action). 583. se kiM taM Agamato davvajjhavaNA ? Agamato davvajjhavaNA jassa NaM jhavaNeti padaM sikkhiyaM ThitaM jitaM mitaM parijiyaM, sesaM jahA davvajjhayaNe tahA bhANiyavvaM, jAva se taM Agamato davvajjhavaNA / 583 . ( pra . ) Agamadravya - kSapaNA kise kahate haiM ? (u.) jisane 'kSapaNA' yaha pada sIkha liyA hai, sthira, jita, mita aura parijita kara liyA hai, ityAdi varNana dravyAdhyayana ke samAna hai| yaha Agama se dravya-kSapaNA jAnanA caahie| 583. (@.) What is this Agamatah dravya kshapana (physicalkshapana with scriptural knowledge)? (Ans.) Physical kshapana in context of Agam is like this (For instance) a person ( an ascetic) has studied, absorbed, retained, assessed, perfected and memorized the term 'Kshapand'. (and so on as mentioned in context of Dravya adhyayan) 584. se kiM taM noAgamao davvajjhavaNA ? noAgamao davvajjhavaNA tivihA paNNattA / taM jahA - jANayasarIradavvajjhavaNA bhaviyasarIradavvajjhavaNA jANayasarIra - bhaviyasarIra - vairittA davvajjhavaNA / 584. (pra.) noAgama se dravya-kSapaNA kyA hai ? (u.) noAgama se dravya-kSapaNA ke tIna prakAra (9) jJAyakazarIradravya-kSapaNA, (2) bhavyazarIradravya-kSapaNA, (3) jJAyakazarIra - bhavyazarIra- vyatiriktadravya-kSapaNA / nikSepadvAra: nikSepa prakaraNa haiM / For Private Personal Use Only yathA aura (439) Nikshep Dvar (Approach of Attribution)
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________________ ___584. (Q.) What is this No-agamatah dravya kshapana (physicalkshapana without scriptural knowledge) ? ___ (Ans.) No-agamatah dravya kshapana (physical-kshapana without scriptural knowledge) is of three types-(1) Jnayak sharir dravya kshapana, (2) Bhavya sharir dravya kshapana, and (3) Jnayak sharir-bhavya sharir-vyatirikta dravya kshapana. 585. se kiM taM jANayasarIradavvajjhavaNA ? jANayasarIradavvajhavaNA jhavaNApayatthAhikAra-jANayassa jaM sarIrayaM vavagaya-cuya-caiya-cattadehaM, sesaM jahA davyajjhayaNe, jAva ya se taM jaannysriirdbjjhvnnaa| 585. (pra.) jJAyakazarIradravya-kSapaNA kyA hai ? (u.) kSapaNA pada ke arthAdhikAra ke jJAtA kA vyapagata, cyuta, cyavita, tyakta zarIra ityAdi sarva varNana dravyAdhyayana ke samAna jAnanA caahie| yaha jJAyakazarIradravya-kSapaNA kA svarUpa hai| ____585. (Q.) What is this Jnayak sharir dravya kshapana (physical-kshapana as body of the knower)? (Ans.) Jnayak sharir dravya kshapana (physical-kshapana as body of the knower) is explained thus : It is such a body of the knower of the purview of the meaning of Kshapana (eradication) that is dead, has been killed or has voluntarily embraced death (and so on as mentioned in context of Dravya adhyayan). This concludes the description of Jnayak sharir dravya kshapana (physical-kshapana as body of the knower). 586. se kiM taM bhaviyasarIradabajjhavaNA ? bhaviyasarIradavvajjhavaNA je jIve joNIjammaNaNikkhaMte AyattaeNaM, jiNadiTeNaM bhAvaNaM jjhavaNa tti payaM seyakAle sikkhissati, Na tAva sikkhi| ___ ko diEto ? jahA ayaM ghayakuMbhe bhavissati, ayaM mahakuMbhe bhvissti| se taM bhviysriirdvvjhvnnaa| OM sacitra anuyogadvAra sUtra-2 (440) Nlustrated Anuyogadvar Sutra-3
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________________ 586 . ( pra . ) bhaviyazarIradravya-kSapaNA kise kahate haiM ? ( u ) samaya pUrNa hone paraM jo jIva utpanna huA aura prApta hue zarIra se jinopadiSTa bhAva ke anusAra bhaviSya meM 'kSapaNA' pada sIkhegA, kintu abhI nahIM sIkha rahA hai, aisA vaha zarIra bhaviyazarIradravya-kSapaNA hai| ( pra . ) isake lie dRSTAnta kyA hai ? ( u ) jaise kisI ghar3e meM abhI ghI athavA madhu nahIM bharA gayA hai, kintu bhaviSya meM bhare jAne kI apekSA abhI se yaha ghI kA ghar3A hogA, yaha madhukannaza hogA, aisA kahanA / 586. (Q.) What is this Bhavya sharir dravya kshapana (physical-kshapana as body of the potential knower)? (Ans.) On maturity a being comes out of the womb or is born and with its physical body it has the potential to learn the term Kshapana (eradication), as preached by the Jina, but it is not learning at present. This being is called Bhavya sharir dravya kshapana (physical-kshapana as body of the potential knower). (Question asked by a disciple) Is there some analogy to confirm this ? (Answer by the guru) Yes, for example it is conventionally said that this will be a pot of honey or this will be a pot of butter even before filling it with the same. (details same as aphorism 18 ) This concludes the description of Bhavya sharir dravya kshapana (physical-kshapana as body of the potential knower). 587. se kiM taM jANayasarIra - bhaviyasarIra - vairittA davvajjhavaNA / jahAjANayasarIra - bhaviyasarIra - vairitte davvAe tahA bhANiyavvA, jAva se taM jANayasarIra - bhaviyasarIra - vairittA davvajjhavaNA / se taM noAgamao davvajjhavaNA / se taM davvajjhavaNA / 587. (pra.) jJAyakazarIra - bhavyazarIra- vyatiriktadravya-kSapaNA kyA hai ? ( u . ) jJAyakazarIra - bhavyazarIra- vyatiriktadravya-kSapaNA kA svarUpa jJAyakazarIra - bhavyazarIra-vyatiriktadravya - Aya ke samAna jAnanA caahie| yaha noAgamadravya-kSapaNA aura dravya-kSapaNA kA varNana huaa| nikSepadvAra: nikSepa prakaraNa (441) Nikshep Dvar (Approach of Attribution) For Private Personal Use Only
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________________ 587. (Q.) What is this Jnayak sharir-bhavya sharir-vyatirikta dravya kshapana (physical eradication other than the body of the knower and the body of the potential knower) ? (Ans.) Jnayak sharir-bhavya sharir-uyatirikta dravya kshapana (physical eradication other than the body of the knower and the body of the potential knower) is same as Jnayak sharirbhavya sharir-vyatirikta dravya aaya (physical acquisition other than the body of the knower and the body of the potential knower). This concludes the description of No-agamatah dravya kshapana (physical-kshapana without scriptural knowledge). This also concludes the description of dravya kshapana (physical eradication). bhAva-kSapaNA 588. se kiM taM bhAvajjhavaNA ? bhAvajhavaNA duvihA pnnnnttaa| taM jahA-Agamato ya NoAgamato y| 588. (pra.) bhAva-kSapaNA kyA hai ? (u.) bhAva-kSapaNA do prakAra kI hai, jaise-(1) Agama se, aura (2) noAgama se| BHAAVA KSHAPANA ____588. (Q.) What is this Bhaava kshapana (kshapana as essence or perfect-kshapana) ? ____ (Ans.) Bhaava kshapana (perfect-kshapana) is of two types(1) Agamatch bhaava kshapana (perfect-kshapana in context of Agam or in context of knowledge), and (2) No-agamatah bhaava kshapana (perfect-kshapana not in context of Agam or only in context of action). 589. se kiM taM Agamao bhAvajhavaNA ? Agamao bhAvajjhavaNA jhavaNApayatthAhikArajANae uvutte| se taM Agamato bhaavjjhvnnaa| 589. (pra.) Agama se bhAva-kSapaNA kyA hai ? OM sacitra anuyogadvAra sUtra-2 (442) Illustrated Anuyogadvar Sutra-2 MAORPISODE SOMEOPVTORVgoptoontroPKORMORMAAMARINA
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________________ (u.) 'kSapaNA' isa pada ke arthAdhikAra kA upayogayukta jJAtA Agama se bhAvakSapaNA hai| ___589. (Q.) What is this Agamatah bhaava kshapana (perfectkshapana with scriptural knowledge) ? ___ (Ans.) On who knows the term Kshapana (eradication) and is sincerely involved with it is called Agamatah bhaava kshapana (perfect-kshapana with scriptural knowledge). 590. se kiM taM NoAgamato bhAvajjhavaNA ? __NoAgamato bhAvajjhavaNA duvihA pnnnnttaa| taM jahA-pasatthA ya appasatthA y| 590. (pra.) noAgama se bhAva-kSapaNA kyA hai ? (u.) noAgama se bhAva-kSapaNA do prakAra kI hai| yathA-(1) prazastabhAva-kSapaNA, aura (2) aprshstbhaav-ksspnnaa| 590. (Q.) What is this No-agamatah bhaava kshapana (eradication as essence without scriptural knowledge) ? (Ans.) No-agamatah bhaava kshapana (eradication as essence without scriptural knowledge) is of two kinds-(1) Prashast (noble), and (2) Aprashast (ignoble). 591. se kiM taM pasatthA ? pasatthA caubihA pnnnnttaa| taM jahA-kohajhavaNA mANajjhavaNA mAyajjhavaNA lobhjjhvnnaa| se taM pstthaa| 591. (pra.) prazastabhAva-kSapaNA kyA hai ? (u.) noAgama se prazastabhAva-kSapaNA cAra prakAra kI hai| yathA-(1) krodha-kSapaNA, (2) mAna-kSapaNA , (3) mAyA-kSapaNA, aura (4) lobh-ksspnnaa| yaha prazastabhAva-kSapaNA kA svarUpa hai| 591. (Q.) What is this Prashast no-agamatah bhaava kshapana (noble eradication as essence without scriptural knowledge) ? (Ans.) Prashast no-agamatah bhaava kshapana (noble eradication as essence without scriptural knowledge) is of four kinds--(1) Krodh kshapana (eradication of attitude of anger), nikSepadvAra nikSepa-prakaraNa (443) Nukshep Dvar (Approach of Attribution)
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________________ a * * (2) Maan kshapana (eradication of attitude of conceit), (3) Maya en kshapana. (eradication of attitude of deceit), and (4) Lobha kshapana (eradication of attitude of greed). This concludes the description of Prashast no-agamatah bhaava kshapana (noble eradication as essence without scriptural knowledge). 592. se kiM taM appasatthA ? ___ appasatthA tivihA pnnnnttaa| taM jahA-nANajjhavaNA daMsaNajjhavaNA crittjjhvnnaa| se taM appstthaa| se taM noAgamao bhaavjjhvnnaa| se taM bhaavjjhvnnaa| se taM jhvnnaa| se taM ohnissphnnnne| 592. (pra.) aprazastabhAva-kSapaNA kyA hai ? (u.) aprazastabhAva-kSapaNA tIna prakAra kI hai| yathA-(1) jJAna-kSapaNA, (2) darzana-kSapaNA, aura (3) caaritr-ksspnnaa| yahI aprazastabhAva-kSapaNA hai| isa prakAra se noAgamabhAva-kSapaNA, bhAva-kSapaNA, kSapaNA aura sAtha hI oghaniSpannanikSepa kA varNana pUrNa huaa| vivecana-yahA~ kSapaNA ke prasaMga meM krodha, mAna, mAyA, lobha ke kSaya ko prazasta isalie mAnA gayA hai ki krodhAdi bhAva saMsAra vRddhi ke kAraNa haiM, ataeva saMsAra ke kAraNabhUta ina krodhAdi kA kSaya prazasta/zubha hone se prazastabhAva-kSapaNA hai aura isase viparIta jJAnAdi kA kSaya aprazasta hai kyoMki Atma-guNoM kI kSINatA saMsAra kA kAraNa hai| 592. (Q.) What is this Aprashast no-agamatah bhaava kshapana (ignoble eradication as essence without scriptural knowledge)? ___(Ans.) Aprashast no-agamatah bhaava kshapana (ignoble eradication as essence without scriptural knowledge) is of attitude of three kinds--(1) Jnana kshapana (eradication of knowledge), (2) Darshan kshapana (eradication of perception or faith), and (3) Charitra kshapana (eradication of conduct). This concludes the description of Aprashast no-agamatah bhaava kshapana (ignoble eradication as essence without scriptural knowledge). This concludes the description of Noagamatah bhaava kshapana (perfect-kshapana without scriptural sacitra anuyogadvAra sUtra-2 (444) Illustrated Anuyogadvar Sutra * *
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________________ knowledge). This concludes the description of bhaava kshapana (perfect eradication). This also concludes the description of Kshapana (eradication) as well as Ogha-nishpanna nikshep (attribution pertaining to general nomenclature). Elaboration--The reason for accepting anger, conceit, deceit and greed as noble in context of eradication is that these passions are the cause of cycles of rebirth and their eradication is noble. The eradication of knowledge and other virtues is opposite of this and therefore ignoble. (2) nAmaniSpannanikSepa kA svarUpa __ 593. se kiM taM nAmanipphaNNe ? nAmaniSphaNNe saamaaie| se samAsao caubihe pnnnntte| taM jahA-NAmasAmAie ThavaNAsAmAie davvasAmAie bhaavsaamaaie| __593. (pra.) (nikSepa kA dvitIya bheda) nAmaniSpannanikSepa kyA hai ? (u.) nAmaniSpanna sAmAyika hai| vaha sAmAyika saMkSepa meM cAra prakAra kA hai| yathA(1) nAma-sAmAyika, (2) sthApanA-sAmAyika, (3) dravya-sAmAyika, aura (4) bhaav-saamaayik| (2) NAAM-NISHPANNA NIKSHEP 593. (Q.) What is this Naam nishpanna nikshep (attribution pertaining to specific name) ? ___ (Ans.) Naam nushpanna nukshep (attribution pertaining to specific name) is Samayik (practice of equanimity). In brief Samayuk (practice of equanimity) is of four kinds (1) Naam samayik, (2) Sthapana samayik, (3) Dravya samayik, and (4) Bhaava samayik. nAma-sthApanA-sAmAyika 594. NAma-ThavaNAo puvbhnniyaao| 594. nAma-sAmAyika aura sthApanA-sAmAyika kA svarUpa pUrvavat (nAma-sthApanA-Avazyaka ke samAna) hai| NAAM AND STHAPANA SAMAYIK * CE 594. (Q.) What is this Naam and Sthapana samayik (Samayik as name and notional installation)? 9 nikSepadvAra : nikSepa-prakaraNa ( 445 ) Nikshep Dvar (Approach of Attribution)
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________________ (Ans.) Naam and Sthapana samayik (Samayik as name and notional installation) should be taken to be same as Naam avashyak and Sthapana avashyak (aphorism 10-11). dravya-sAmAyika __ 595. davvasAmAie vi taheva, jAva se taM bhviysriirdvvsaamaaie| 595. bhavyazarIradravya-sAmAyika taka dravya-sAmAyika kA varNana bhI dravya-Avazyaka ke samAna hai| DRAVYA SAMAYIK ____595. The description of Dravya samayuk (physical aspect of equanimity) up to Bhavya sharir dravya samayik, is also same as Dravya avashyak. 596. se kiM taM jANayasarIra- bhaviyasarIra-vairitte davvasAmAie ? jANayasarIra- bhaviyamarIra-vairitte davvasAmAie ptty-potthylihiye| se taM jANayasarIra- bhaviyasarIra-vairitte dvvsaamaaie| se taM NoAgamato dvvsaamaaie| se taM dvvsaamaaie| __596. (pra.) jJAyakazarIra-bhavyazarIra-vyatiriktadravya-sAmAyika kyA hai ? (u.) patra meM athavA pustaka meM likhita 'sAmAyika' pada jJazarIra-bhavyazarIravyatiriktadravya-sAmAyika hai| yaha noAgamadravya-sAmAyika evaM dravya-sAmAyika kI vaktavyatA hai| 596. (Q.) What is this Jnayak sharir-bhavya sharir-vyatirikta dravya samayik (physical-samayik other than the body of the knower and the body of the potential knower) ? ___ (Ans.) Jnayak sharir-bhavya sharir-vyatirikta dravya samayik (physical-samayik other than the body of the knower and the body of the potential knower) is the term (including the text) Samayik (practice of equanimity) written on palm-leaves or a book. This concludes the description of No-agamatah dravya samayik (physical-samayik without scriptural knowledge). This also concludes the description of dravya samayik (physical-samayik). sacitra anuyogadvAra sUtra-2 (446) Illustrated Anuyogadvar Sutra-2
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________________ bhAva-sAmAyika 597. se kiM taM bhAvasAmAie ? bhAvasAmAie duvihe pnnnntte| taM.-Agamato ya noAgamato y| 597. (pra.) bhAva-sAmAyika kyA hai ? (u.) bhAva-sAmAyika ke do prakAra haiN| yathA-(1) AgamataHbhAva-sAmAyika, aura (2) noaagmtHbhaav-saamaayik| BHAAVA SAMAYIK 597. (Q.) What is this Bhaava samayik (samayik as essence or perfect-samayik) ? (Ans.) Bhaava samayik (perfect-samayik) is of two types-- (1) Agamatah bhaava samayik (perfect-samayik in context of Agam or in context of knowledge), and (2) No-agamatah bhaava samayik (perfect-samayik not in context of Agam or only in context of action). ___ 598. se kiM taM Agamato bhAvasAmAie ? Agamato bhAvasAmAie bhAvasAmAiyapayatthAhikArajANae uvutte| se taM Agamato bhaavsaamaaie| __598. (pra.) AgamataHbhAva-sAmAyika kyA hai ? (u.) sAmAyika pada ke arthAdhikAra kA upayogayukta jJAyaka Agama se bhAva-sAmAyika hai| 598. (Q.) What is this Agamatah bhaava samayik (perfectsamayik with scriptural knowledge) ? ___ (Ans.) One who knows Samayik (practice of equanimity) and is sincerely involved with it is called Agamatah bhaava samayik (perfect-samayik with scriptural knowledge). 599. (a) se kiM taM noAgamato bhAvasAmAie ? noAgamato bhAvasAmAie* nikSepadvAra nikSepa-prakaraNa Sasidates stafastest stills salestateesestetate statementeresting (447) Nikshep Dvar (Approach of Attribution)
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________________ jassa sAmANio appA saMjame Niyame tve| tassa sAmAiyaM hoi, ii kevalibhAsiyaM // 3 // jo samo sababhUesu, tasesu thAvaresu y| tassa sAmAiyaM hoi, ii kevalibhAsiyaM // 4 // 599. (a) (pra.) noAgamataHbhAva-sAmAyika kA kyA svarUpa hai? (u.) jisakI AtmA saMyama, niyama aura tapa meM samAhita-lIna hai (-jAgarUka hai), usI ko sAmAyika hotI hai, aisA kevalI bhagavAna kA kathana hai||3|| jo sarva bhUtoM-trasa, sthAvara Adi prANiyoM ke prati samabhAva dhAraNa karatA hai, usI ko ra sAmAyika hotI hai, aisA kevalI bhagavAna ne kahA hai||4|| vivecana-sAmAnya rUpa meM samabhAva kI ArAdhanA ko sAmAyika kahA jAtA hai| vaha sAmAyika do 2 prakAra kA hai-eka yAvajjIvana aura dUsarA antarmuhUrta kaa| yAvajjIvana sAmAyika muniyoM kA aura antarmuhUrta sAmAyika gRhastha zrAvaka kaa| prastuta sUtra meM noAgamataHbhAva-sAmAyika kA jo svarUpa haivaha sAmAyika kartA kI udAtta nirmala cittavRttiyoM kA paricAyaka hai| yahA~ sAmAyika aura sAmAyika karane vAle ko abheda mAnakara sAmAyika kA varNana kiyA gayA hai| yaha varNana yAvajjIvana sAmAyikadhArI (zramaNa) se sambandha rakhatA hai| ___ina do gAthAoM meM sAmAyika kA lakSaNa evaM usake adhikArI kA saMketa kiyA hai| ___ saMyama-mUlaguNoM, niyama-uttaraguNoM, tapa-anazana Adi tapoM me nirata evaM trasa, sthAvararUpa sabhI jIvo para samabhAva kA dhAraka sAmAyika kA adhikArI hai| jisakA phalitArtha yaha huA-saMyama, niyama, tapa, samabhAva kA samudAya sAmAyika hai| yahI samasta jinavANI kA sAra hai| 599. (a) (Q.) What is this No-agamatah bhaava samayik (perfect-samayik without scriptural knowledge) ? __ (Ans.) No-agamatah bhaava samayik (perfect-samayik without scriptural knowledge) is explained as follows Kevali (omniscient) has said that Samayik is deemed to have manifested only in him who (whose soul) is engaged (with all awareness and sincerity) in self-restraint, self-regulation and austerities. (3) Kevali (omniscient) has said that Samayik is deemed to have manifested only in him who (whose soul) is equanimous (evenly disposed) towards all beings, mobile and immobile. (4) sacitra anuyogadvAra sUtra-2 (448) Illustrated Anuyogadvar Sutra
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________________ Elaboration Generally speaking, practice of equanimous attitude is called samayik This is of two kinds-life-long and for a duration of antarmuhurt (less than 48 minutes) The life-long samayik (practice of equanimity) is meant for ascetics and the antarmuhurt samayik (practice of equanimity) for householders. The description of samayik (practice of equanimity) in this aphorism conveys the liberal and pious attitude of the person involved in the practice of samayik This is a description that assumes samayik (practice of equanimity) and its practitioner to be inseparable and it refers to ascetics who practice the life-long samayik (practice of equanimity). The following two verses detail the attributes of samayik (practice of equanimity) and person qualified to indulge in the practice. sAmAyika ke adhikArI ke nAma (ba) jaha mama Na piyaM dukkhaM, jANiya emeva svvjiivaannN| na haNai na haNAvei ya, samamaNatI teNa so smnno||5|| Natthi ya se koi veso pio, va savvesu ceva jiivesu| eeNa hoi samaNo, eso ano vi pjjaao||6|| (ba) jaise mujhe duHkha priya nahIM hai, vaise hI sabhI jIvoM ko bhI duHkha priya nahIM hai, aisA jAnakara jo na svayaM kisI prANI kI ghAta karatA hai, na dUsaroM se karavAtA hai aura na ghAta karane kI anumodanA karatA hai, kintu sabhI jIvoM ko apane samAna (sama) mAnatA hai, vahI samaNa (zramaNa) kahalAtA hai // 5 // __ jisako kisI jIva ke prati dveSa nahIM hai aura na rAga hai, isa kAraNa vaha sama mana vAlA hotA hai| yaha samana (zramaNa) kA dUsarA paryAyavAcI nAma hai||6|| PERSON QUALIFIED FOR SAMAYIK (b) As suffering is not dear to me, so is it for all beings; knowing this he neither kills any being, nor causes killing or approves of killing. Instead, he considers all beings to be like his own self and therefore he is called a shraman (equal). (5) He who neither has aversion nor attachment for any being, is therefore possessed of equanimous attitude (a shraman). This is another interpretation of the term shraman. (6) nikSepadvAra nikSepa-prakaraNa (449) Nikshep Dvar (Approach of Attribution)
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________________ * zramaNa kI bAraha upamAyeM (sa) uraga-giri-jalaNa-sAgara-nahatala-tarugaNasamo ya jo hoi| bhamara-miga-dharaNi-jalaruha-ravi-pavaNasamo ya so smnno||7|| (sa) jo (zramaNa) sarpa, giri, agni, sAgara, AkAza-tala, vRkSasamUha, bhramara, mRga, pRthvI, kamala, sUrya aura pavana ke samAna hai, vahI samaNa hai||7|| vivecana-zramaNa kA AcAra bhI vicAroM ke samAna hotA hai, isa tathya kA gAthokta upamAoM dvArA spaSTIkaraNa kiyA hai| zramaNa ke lie prayukta upamAe~-samaNa (zramaNa) ke lie prayukta upamAo ke sAtha samAnatA ke artha meM 'sama' zabda joDakara unakA bhAva isa prakAra jAnanA cAhie (1) uraga (sarpa) sama-sarpa svayaM ghara nahI banAtA, dUsaro ke banAye hue bila meM rahatA hai, isI prakAra apanA ghara nahI hone se parakRta gRha meM nivAsa karane ke kAraNa sAdhu ko uraga kI upamA dI hai| (2) girisama-parISaho aura upasargoM ko sahana karane meM parvata ke samAna aDola-avicala hone se sAdhu girisama hai| (3) jvalana (agni) sama-tapojanya teja se samanvita hone ke kAraNa sAdhu agnisama hai| (4) sAgarasama-jaise sAgara apanI maryAdA ko nahIM tor3atA, isI prakAra sAdhu bhI apanI AcAramaryAdA kA ullaMghana nahI krtaa| athavA samudra jaise ratnoM kA bhaNDAra hotA hai, vaise hI sAdhu bhI jJAnAdi ratno kA bhaNDAra hone se sAgarasama hai| (5) nabhastalasama-jaise AkAza sarvatra avalabana se rahita hai, usI prakAra sAdhu bhI kisI prasaga para dUsaroM kA Azraya-avalaMbana-sahArA nahI lete| (6) tarugaNasama-jaise vRkSa, usako sIMcane vAle para rAga aura kATane vAle para dveSa nahIM karate isI prakAra sAdhu bhI nindA-prazaMsA, mAna-apamAna meM samavRtti vAle hote hai| (7) bhramarasama-jaise bhramara aneka puSpo se thoDA-thoDA rasa lekara apanI udarapUrti karatA hai, usI prakAra sAdhu bhI aneka gharo se thoDA-thoDA-sA AhAra grahaNa karake udara bhara lete hai| (8) mRgasama-jaise mRga hisaka pazuo, zikAriyo Adi se sadA caukannA rahatA hai, usI prakAra sAdhu bhI saMsArabhaya se sadA udvigna aura pApo se sAvadhAna rahane ke kAraNa mRgasama haiN| (9) dharaNisama-pRthvI jaise saba kucha sahana karatI hai, isI prakAra sAdhu bhI kaSTa, tiraskAra, tADanA Adi ko samabhAva se sahana karane vAle hote haiN| (10) jalaruhasama-jaise kamala paka-(kIcaDa) meM paidA hokara bhI usase nirlipta rahatA hai, usI prakAra sAdhu bhI kAmabhogamaya saMsAra me rahate hue bhI usase alipta rahate haiN| OM sacitra anuyogadvAra sUtra-2 * * (450) Illustrated Anuyogadvar Sutra-2
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________________ 201 DARE kamala AkAza
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________________ | citra paricaya 20 Illustration No. 20 zramaNa ko bAraha upamA samatA sAdhaka zramaNa kA jIvana ina bAraha upamAo se zobhita hai (1) sarpa ke samAna aniketa, (2) parvata ke samAna akampa, (3) agni samAna tejodIpta, (4) sAgarasama maryAdApAlaka va guNaratna bhaNDAra, (5) AkAza samAna parAzrayarahita, (6) vRkSatulya samavRtti, (7) bhramara samAna guNavRtti, mAdhukarI karane vAlA, (8) mRga samAna satata sAvadhAna, (9) pRthvItulya kSamAzIla, sahiSNu, (10) kamala samAna nirlepa, (11) ravi samAna jJAnAloka se dIpta, (12) pavana samAna apratibaddha vihaarii| -sUtra 599 (sa.), pRSTha 451 TWELVE METAPHORS FOR A SHRAMAN A shraman practicing equanimity is endowed with twelve qualities explained by these metaphors (1) Without a dwelling like a snake, (2) Unshakable like a mountain, (3) Resplendent like fire, (4) Non-violater of limits and a treasure-house of gems like sea, (5) Independent like sky, (6) Equanimous like a cluster of trees, (7) Collects food in bits like a Bumble-bee, (8) Ever alert like a deer, (9) Tolerant and forgiving like earth, (10) Unspoiled like lotus, (11) Radiant (with light of knowledge) like the sun, (12) Free-moving like air. --Aphorism 599 (c.), p 451 skelesslesaleseokolesalesslessleakskskeleaslesskekakkakeoskoske.ske.saksesaksksksdeosksikaran
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________________ - I (11) ravisama-sUrya apane prakAza se samAna rUpa meM sabhI kSetroM ko prakAzita karatA hai, isI prakAra sAdhu apane jJAnarUpI prakAza ko dezanA dvArA sarvasAdhAraNa ko samAna rUpa se pradAna karane vAle hone se ravisama haiN| (12) pavanasama-jisa prakAra vAyu kI sarvatra apratihata gati hotI hai, usI prakAra sAdhu bhI sarvatra apratibaddha vicaraNazIla hone se pavanasama haiN| TWELVE METAPHORS (c) One who is like a snake, mountain, fire, sea, sky, a cluster of trees, bumble-bee, deer, earth, lotus, the sun and air is called a shraman (ascetic). (7) Elaboration-The conduct of a shraman (ascetic) has to conform to his thoughts. This fact has been clarified by listing metaphors in the aforesaid verse. Suitable metaphors Adding the word 'like', the listed metaphors are explained as follows (1) Like snake-A snake does not make a dwelling hole, it lives in a hole made by others. In the same way an ascetic has no dwelling of his own, he lives in a house made by others. That is why an ascetic is like a snake. (2) Like mountain-While enduring afflictions an ascetic is unshakable like a mountain. That is why an ascetic is like a mountain. (3) Like fire-As a consequence of his austerities, an ascetic is resplendent with an aura. That is why an ascetic is like fire. (4) Like sea-As sea does not transgress its limit, an ascetic does not transgress his code of conduct. Also, as an ocean is a treasure-house of gems, an ascetic is a treasure-house of virtues like knowledge. That is why an ascetic is like a sea. (5) Like sky-As sky does not need any support, an ascetic does not depend on any outside support in any matter. That is why an ascetic is like sky. (6) Like a cluster of trees-A tree has no attachment for the person who waters it and no aversion for a person who cuts it. In the same way an ascetic is equanimous in face of praise and criticism or honour and insult. That is why an ascetic is like a cluster of trees. nikSepadvAra : nikSepa-prakaraNa ( 451 ) Nikshep Dvar (Approach of Attribution) *
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________________ * (7) Like bumble-bee-Asa bumble-bee survives on pollen collected in bits from many flowers, so does an ascetic by collecting food in bits from many households That is why an ascetic is like a bumble-bee. (8) Like deer-A deer is always alert and apprehensive of hunters and animals of prey. In the same way an ascetic is always alert and apprehensive of sins and cycles of rebirth. That is why an ascetic is like a deer. (9) Like earth-As earth is tolerant of all types of pain, so is an ascetic of all reprimands and insults by others. That is why an ascetic is like the earth. (10) Like lotus-Although sprouting in slime a lotus remains untouched by it. In the same way an ascetic although living in this world abounding in vices remains unspoiled. That is why an ascetic is like a lotus. (11) Like the sun-The sun enlightens every area with its light. In the same way through his discourse an ascetic enlightens, without any reservations, the masses with the light of his knowledge. That is why an ascetic is like the sun. ___ (12) Like air-Like the unchecked movement of air everywhere, an ascetic also has free movement everywhere; he is always itinerant. That is why an ascetic is like air. prakArAntara se zramaNa kA nirvacana (da) to samaNo jai sumaNo, bhAveNa ya jai Na hoi paavmnno| sayaNe ya jaNe ya samo, samo ya maannaa'vmaannesu|| se taM noAgamato bhaavsaamaaie| se taM bhaavsaamaaie| se taM saamaaie| se taM naamniphphnnnne|| (da) (pUrvokta upamAoM se upamita) zramaNa tabhI zramaNa hai jaba vaha su-mana ho, aura bhAva se bhI pApI mana vAlA na ho| jo mAtA-pitA Adi svajanoM meM evaM parajanoM meM samabhAvI ho, evaM mAna-apamAna meM samabhAva kA dhAraka ho| yaha noAgamataH bhAva-sAmAyika, bhAva-sAmAyika, sAmAyika tathA nAmaniSpannanikSepa sacitra anuyogadvAra sUtra-2 (452) Illustrated Anuyogadvar Sutra-2 DN *
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________________ OTHER DETAILS (d) Only he is a shraman who has purity of attitude and is not evil even in his thoughts, who is evenly disposed in his behaviour with relatives (including parents) and unknown people as also equanimous in face of honour and insult. This concludes the description of No-agamatah bhaava samayik (perfect-samayik without scriptural knowledge). This also concludes the description of bhaava samayik (perfect-samayik). This concludes the description of Samayik (equanimity) as well as Naam nishpanna nikshep (attribution pertaining to specific name). (3) sUtrAlApakaniSpanna nikSepa 600. se kiM taM suttAlAvaganiSphaNNe ? __suttAlAvaganiSphaNNe idANiM suttAlAvaganiSphaNNe nikkhevaM icchAvei, se ya pattalakkhaNe vi Na Nikkhippai, kamhA ? lAghavatthaM! ito atthi tatiye aNuogaddAre aNugame tti, tahiM NaM Nikkhitte ihaM Nikkhitte bhavati ihaM vA Nikkhitte tahiM Nikkhitte bhavati, tamhA ihaM Na Nikkhippai tahiM ceva nnikkhippissi| se taM nikkheve| // dvitIya nikSepadvAra sammattaM // 600. (pra.) sUtrAlApakaniSpannanikSepa kyA hai ? (u.) isa samaya sUtrAlApakaniSpannanikSepa kI prarUpaNA karane kI icchA hai aura avasara bhI prApta hai kintu Age anugama nAmaka tIsare anuyogadvAra meM isI kA varNana kiye jAne se lAghava (grantha saMkSepa) kI dRSTi se abhI nikSepa nahIM karate haiM, kyoMki pATha kA vistAra na ho isa dRSTi se, vahA~ para nikSepa karane se yahA~ nikSepa ho gayA aura yahA~ nikSepa kiye jAne se vahA~ para nikSepa huA samajha lenA caahie| isIlie yahA~ nikSepa nahIM karake vahA~ para hI isakA nikSepa kiyA jaayegaa| yaha nikSepaprarUpaNA kA varNana hai| dvitIya nikSepadvAra samApta // zanikSepadvAra : nikSepa-prakaraNa (453) Nikshep Dvar (Approach of Attribution)
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________________ * KAD (3) SUTRALAPAK-NISHPANNA NIKSHEP 600. (Q.) What is this Sutralapak nishpanna nikshep (attribution pertaining to text recitation)? (Ans.) Although there is a desire and opportunity to describe Sutralapak nishpanna nikshep (attribution pertaining to text recitation), it is not being detailed here for the sake of brevity as it will be mentioned in due course in the third door of disquisition titled Anugam. For the sake of brevity when the nikshep has been made at that place it should be taken as having been made here as well and when the nikshep has been made at this place it should be taken as having been made there as well. That is why instead of this place the nikshep will be made there. This concludes the description of nikshep (attribution). * END OF NIKSHEP : THE SECOND DOOR OF DISQUISITION sacitra anuyogadvAra sUtra-2 (454) Illustrated Anuyogadvar Sutra-2
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________________ 3. anugamadvAra 3. ANUGAM DVAR (APPROACH OF INTERPRETATION) anugama nirUpaNa 601. se kiM taM aNugame ? aNugame duvihe pnnnntte| taM jahA-suttANugame ya nijjuttiaNugame y| 601. (pra.) anugama kyA hai ? (u.) anugama ke do bheda haiN| ve isa prakAra haiM-(1) sUtrAnugama, aura (2) niyuktynugm| vivecana-AcArya zrI AtmArAma jI ma. ne vRtti va cUrNi ke AdhAra para anugama ke do artha kiye haiM (1) sUtra ke anukUla artha yA vivecana krnaa| (2) guru dvArA sUtrAnusArI artha kI vAcanA pradAna krnaa| sUtrAnugama-sUtra ke vyAkhyAna arthAt padaccheda Adi karake usakI vyAkhyA krnaa| niryuktyanugama-niyukti arthAt sUtra ke sAtha pUrNa rUpa me sambaddha artho ko spaSTa krnaa| nAma, sthApanA Adi prakAroM dvArA vibhAga karake vistAra se sUtra kI vyAkhyA karane kI paddhati niyuktyanugama hai| ____ niyukti' meM do zabda haiM-niyukti-artha tathA yukti-spaSTa rUpa se prtipaadn| isameM madhyavartI yukti zabda kA lopa hone se 'niyukti' zabda banA hai| nizcitoktiniyukti (vibhA)-nizcita ukti niyukti hai| sUtra kA artha karanA anugama hai| arthAt sUtrAnusArI artha karanA niyuktyanugama hai| DEFINING ANUGAM 601. (Q.) What is this Anugam (interpretation) ? (Ans.) Anugam (interpretation) is of two kinds(1) Sutranugam, and (2) Nuryuktanugam. Elaboration-Based on the commentaries (Vritti and Churni) Acharya Atmaram ji M. has given two meanings of Anugam (interpretation) (1) To interpret and elaborate in accordance with the text/aphorism. (2) To give a discourse about interpretation and elaboration given by the guru. anugamadvAra (455) Anugam Dvar (Approach of Interpretation)
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________________ ___Sutranugam (interpretation of sutra)-to interpret a text/aphorism by defining its constituents (parsing). Niryuktanugam (contextual elaboration)--to elaborate the meaning of text/aphorism by clarifying words in proper context. The process of providing detailed elaboration employing various approaches like name, attribution etc The term 'niryukti'is made up of two words--nir-yukti (meaning) and yukti (clear and logical interpretation). While compounding, the middle yukti' disappears (nir-yukti + yukti = nir-yukti) To give appropriate meaning is called niryukti. To explain or interpret a sutra (text/aphorism) is Anugam Thus to explain or interpret a sutra (text/aphorism) in accordance with appropriate context is Niryuktanugam (contextual elaboration). niyuktyanugama 602. se kiM taM nijjuttiaNugame ? nijjuttiaNugame tivihe pnnnntte| taM jahA-nikkhevanijjuttiaNugame uvagghAyanijjuttiaNugame, suttpphaasiynijjuttiannugme| 602. (pra.) niryuktyanugama kyA hai ? (u.) niryuktyanugama tIna prakAra kA hai| yathA-(1) nikSepaniyuktyanugama, (2) upodghAtaniryuktyanugama, aura (3) suutrsprshikniyuktynugm| NIRYUKTANUGAM ____602. (Q.) What is this Niryuktanugam ? ___Ans. Niryuktanugam (contextual elaboration) is of three kinds--(1) Niskhep Niryuktanugam (contextual elaboration a through attribution), (2) Upodghat Nuryuktanugam (contextual a elaboration through introduction), and (3) Sutrasparsh Niryuktanugam (contextual elaboration embracing the sutra). nikSepaniyuktyanugama 603. se kiM taM nikkhevanijjuttiaNugame ? nikkhevanijjuttiaNugame annuge| sacitra anuyogadvAra sUtra-2 Illustrated Anuyogadvar Sutra-2 (456) * *
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________________ 603. (pra.) nikSepaniyuktyanugama kyA hai ? (u.) nikSepa kI niyukti kA anugama pUrvavat jAnanA caahie| vivecana-nAma, sthApanA, dravya Adi ke bheda se prastuta viSaya ko spaSTa karane ke lie kiyA jAne vAlA anugama-vyAkhyA nikSepaniryukta anugama hai| (cUrNi) NISKHEP NIRYUKTANUGAM ____ 603. (Q.) What is this Niskhep Niryuktanugam (contextual elaboration through attribution)? (Ans.) Niskhep Niryuktanugam (contextual elaboration through attribution) is as already mentioned (aphorism 7 and 8, Illustrated Anuyogadvar Sutra, Part I). This concludes the description of Niskhep Niryuktanugam (contextual elaboration through attribution). Elaboration--The interpretation made through the four components of attribution including Naam and Sthapana (name and notional installation) is called Niskhep Niryuktanugam (contextual elaboration through attribution) upodghAtanikSepaniyuktyanugama 604. se kiM taM uvagghAyanijjuttiaNugame ? uvagdhAyanijjuttiaNugame imAhiM dohiM dAragAhAhiM annugNtvye| taM jahAuddese 1 niddese ya 2 niggame 3 khetta 4 kAla 5 purise ya 6 / kAraNa 7 paccaya 8 lakkhaNa 9 Naye 10 samoyAraNA 11 'Numae 12 // 1 // kiM 13 kaivihaM 14 kassa 15 kahiM 16 kesu 17 kahaM 18 kicciraM havai kAlaM 19 / kai 20 saMtara 21 mavirahiyaM 22 bhavA 23 ''garisa 24 phAsaNa 25 niruttI 26 // 2 // se taM uvgyaaynijjuttiannugme| 604. (pra.) upodghAtanikSepaniyuktyanugama kyA hai ? anugamadvAra (457) Anugam Dvar (Approach of Interpretation)
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________________ (u.) upodghAtanikSepaniyuktyanugama kA svarUpa gAthA meM batAye krama se isa prakAra jAnanA cAhie-(1) uddeza, (2) nirdeza, (3) nirgama, (4) kSetra, (5) kAla, (6) puruSa, 9 (7) kAraNa, (8) pratyaya, (9) lakSaNa, (10) naya, (11) samavatAra, (12) anumata, (13) kim-kyA, (14) kitane prakAra kI, (15) kisako, (16) kahA~ para, (17) kisameM, (18) kisa prakAra-kaise, (19) kitane kAla taka, (20) kitanI, 9 (21) antarakAla (virahakAla), (22) aviraha (nirantarakAla), (23) bhava, 2 (24) AkarSa, (25) sparzana, aura (26) niyukti| arthAt ina praznoM kA uttara 9 upodghAtanikSepaniyuktyanugama rUpa hai| vivecana-jisa sUtra kI jisa prasaMga meM jo vyAkhyA karanI ho, usakI pRSThabhUmi taiyAra karanA upodghAta OM hai| upodghAta ke artha kA kathana upodghAtanikSepaniyuktyanugama hai| isake 26 dvAra isa prakAra haiM (1) uddeza-sAmAnya rUpa se nAma kA kathana krnaa| jaise-'adhyyn'| (2) nirdeza-vizeSa nAma kA kathana karanA nirdeza hai| jaise-saamaayik| (3) nirgama-vastu ke nikalane ke mUla srota kI khoja karanA nirgama hai| jaise-sAmAyika kahA~ se niklii| artha rUpa meM tIrthaMkaroM se aura sUtra rUpa meM gaNadharoM se sAmAyika niklii| (4) kSetra-kisa kSetra meM sAmAyika kI utpatti huI ? sAmAnya se samayakSetra meM aura vizeSApekSayA pAvApurI ke mahAsenavana (prathama samavarasaNa) meN| (5) kAla-kisa kAla meM sAmAyika kI utpatti huI? vartamAna kAla kI apekSA vaizAkha zuklA ekAdazI ke dina prathama pauruSIkAla meM utpatti huii| (6) puruSa-kisa puruSa se sAmAyika nikalI? sarvajJa puruSo ne sAmAyika kA pratipAdana kiyA hai, athavA vyavahAranaya bharatakSetra kI apekSA isa avasarpiNI kAla meM sarvaprathama bhagavAna RSabhadeva ne aura vartamAna meM artha kI apekSA zramaNa bhagavAna mahAvIra ne athavA sUtra kI apekSA gautamAdi gaNadharo ne pratipAdana kiyaa| (7) kAraNa-kisa kAraNa gautamAdi gaNadharoM ne bhagavAna se sAmAyika kA zravaNa kiyA? saMyatibhAva * kI siddhi ke lie athavA samatA dharma ko janatA taka pahu~cAne ke lie| (8) pratyaya-kisa pratyaya (mUla kAraNa) se bhagavAna ne sAmAyika kA upadeza diyA ? janatA ko samatA dharma me dIkSita karane ke lie bhagavAna ne sAmAyika kA pravacana kiyaa| (9) lakSaNa-sAmAyika kA lakSaNa kyA hai ? samyaktva-sAmAyika kA lakSaNa tattvArtha kI zraddhA, zruta-sAmAyika kA, jIvAdi tattvo kA parijJAna aura cAritra-sAmAyika kA sarvasAvadyayogavirati hai| (10) naya-naigamAdi nayo ke mata se sAmAyika kaise hotI hai? jaise-vyavahAranaya se pATharUpa * sAmAyika aura tIna zabdanayoM se jIvAdi vastu kA jJAnarUpa sAmAyika hotI hai| sacitra anuyogadvAra sUtra-2 (458) Illustrated Anuyogadvar Sutra-2
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________________ (11) samavatAra-kisa sAmAyika kA samavatAra kisa karaNa me hotA hai ? dravyArthikanaya kI apekSA se guNapratipanna jIva sAmAyika hai ataH usakA samavatAra dravyakaraNa me hotA hai| paryAyArthikanaya kI dRSTi se samyaktva, zruta, dezavirati aura sarvavirati jIva ke guNa hai, ataH unakA samavataraNa bhAvakaraNa me hotA hai| bhAvakaraNa ke do bheda hai-zrutakaraNa aura noshrutkrnn| zruta-sAmAyika kA samavatAra mukhyataH zrutakaraNa meM hotA hai| zeSa tIno sAmAyiko-samyaktva-sAmAyika, dezavirati-sAmAyika aura sarvavirati-sAmAyika kA samavatAra nozrutakaraNa meM hotA hai| (12) anumata-kauna naya kisa sAmAyika ko mokSamArga rUpa mAnatA hai? jaise-naigama, sagraha aura vyavahAranaya tapa-saMyamarUpa cAritra-sAmAyika ko, nirgranthapravacanarUpa zruta-sAmAyika ko aura tattvazraddhAnarUpa samyaktva-sAmAyika ko, ina tInoM sAmAyiko ko mokSamArga mAnate haiN| sarvasaMvararUpa cAritra ke anantara hI mokSa kI prApti hone se RjusUtra, zabda, samabhirUDha tathA evabhUta, ye cAro naya saMyamarUpa cAritra-sAmAyika ko hI mokSamArga rUpa mAnate hai| (13) kim-sAmAyika kyA hai? dravyArthikanaya ke mata se sAmAyika jIvadravya hai aura paryAyArthikanaya ke mata se sAmAyika jIva kA guNa hai| (14) kitane prakAra kI sAmAyika kitane prakAra kI hai? sAmAyika tIna prakAra kI hai(1) samyaktva-sAmAyika, (2) zruta-sAmAyika, aura (3) caaritr-saamaayik| (15) kisako-kisa jIva ko sAmAyika prApta hotI hai ? jisakI AtmA sayama, niyama aura tapa me sannihita hotI hai tathA jo jIva trasa aura sthAvara-samasta prANiyo para samatAbhAva rakhatA hai, usa jIva ko sAmAyika prApta hotI hai| (16) kahA~-sAmAyika kahA~-kahA~ hotI hai ? samyaktva-sAmAyika aura zruta-sAmAyika kI prApti tIno lokakhaNDo-Urdhva, adha aura tiryagloka me hotI hai| dezavirati sAmAyika kI prApti kevala tiryagloka me hotI hai| sarvavirati sAmAyika kI prApti tiryagloka ke eka bhAga-manuSyaloka me hotI hai| (17) kisameM-sAmAyika kisa-kisa me hotI hai ? naigamanaya ke anusAra sAmAyika kevala manojJa dravyoM meM hI sambhava hai| kyoMki ve manojJa pariNAma ke kAraNa banate hai| zeSa nayo ke anusAra saba dravyo me sAmAyika sambhava hai| (18) kaise-jIva sAmAyika kaise prApta karatA hai ? manuSyatva, AryakSetra, jAti, kula, rUpa, Arogya, va AyuSya, buddhi, dharmazravaNa, dharmAvadhAraNa, zraddhA aura sayama, ina lokadurlabha bAraha sthAno kI prApti hone para jIva sAmAyika ko prApta karatA hai| athavA zruta-sAmAyika kI prApti matijJAnAvaraNa, zrutajJAnAvaraNa tathA darzanamoha ke kSayopazama se hotI hai| samyaktva-sAmAyika kI prApti darzana saptaka ke kSayopazama, upazama aura kSaya se hotI hai| dezavirati-sAmAyika kI prApti apratyAkhyAnAvaraNa ke kSaya, kSayopazama va upazama se hotI hai| sarvavirati-sAmAyika kI prApti pratyAkhyAnAvaraNa ke kSaya, kSayopazama va upazama se hotI hai| anugamadvAra ( 459 ) Anugam Dvar (Approach of Interpretation)
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________________ (19) kitane kAla taka-sAmAyika raha sakatI hai? arthAt sAmAyika kA kAlamAna kitanA hai? samyaktva aura zruta-sAmAyika kI utkRSTa sthiti kucha adhika chiyAsaTha sAgaropama aura cAritra-sAmAyika kI dezona pUrvakoTi varSa kI tathA jaghanya sthiti antarmuhUrta kI hai| (20) kati-sAmAyika ke pratipattA-prApta karane vAle kitane hote haiM ? ___ samyaktva-sAmAyika va dezavirati-sAmAyika ke pratipattA eka kAla meM, utkRSTataH kSetra palyopama ke asaMkhyeya bhAga me jitane AkAza-pradeza hote haiM, utane hote haiN| dezavirata-sAmAyika ke pratipattA se samyaktva-sAmAyika ke pratipattA asaMkhyeya guNa adhika hote haiM, jaghanyataH eka athavA do pratipattA upalabdha hote hai| zruta-sAmAyika ke pratipattA zreNI ke asaMkhyAtaveM bhAga meM jitane AkAza-pradeza hote hai utkRSTataH utane hote haiN| jaghanyataH eka athavA do hote haiN| sarvavirati ke pratipattA utkRSTataH sahasrapRthak (do se nau hajAra) tathA jaghanyataH eka athavA do hote haiN| vizeSa vivaraNa ke lie draSTavya vizeSAvazyakabhASya gAthA, 2764 se 2774 / (21) antara-sAmAyika kA antara (viraha) kAla (punaH prApti meM vyavadhAna) kitanA hotA hai ? sAmAnya zruta-sAmAyika meM jaghanya antarmuhUrta kA aura utkRSTa antara anantakAla kA hai| eka jIva kI apekSA samyak zruta, dezavirati, sarvaviratirUpa sAmAyika kA antarakAla jaghanya antarmuhUrta aura utkRSTa dezona ardhapudgalaparAvartakAlarUpa hai| (22) nirantarakAla-binA antara ke lagAtAra kitane kAla taka sAmAyika samyaktva-sAmAyika grahaNa karane vAle hote haiM ? samyaktva aura zruta-sAmAyika ke pratipattA agArI (gRhastha) nirantara utkRSTataH AvalikA ke asaMkhyAtaveM bhAga kAla taka hote haiM aura cAritra-sAmAyika vAle ATha samaya taka hote hai| jaghanyataH samasta sAmAyikoM ke pratipattA do samaya taka nirantara bane rahate haiN| (23) bhava-kitane bhava taka sAmAyika raha sakatI hai? palya ke asaMkhyAtaveM bhAga taka samyaktva aura dezavirati-sAmAyika, ATha bhava paryanta cAritra-sAmAyika aura anantakAla taka zruta-sAmAyika hotI hai| (24) AkarSa-sAmAyika ke AkarSa (upalabdhi) eka bhava meM yA aneka bhavoM meM sAmAyika kitanI bAra grahaNa kiyA jA sakatA hai ? tIno sAmAyiko (samyaktva, zruta aura dezavirata-sAmAyika) eka bhava meM utkRSTa se sahasrapRthaktva 2 se 9 hajAra bAra taka aura sarvavirati ke zatapRthaktva 200 se 900 bAra taka hote haiN| jaghanya se samasta sAmAyikoM kA AkarSa eka bhava me eka hI hotA hai tathA aneka bhavoM kI apekSA samyaktva va dezavirati-sAmAyikoM ke utkRSTa asaMkhya sahasrapRthaktva aura sarvavirati ke sahasrapRthaktva AkarSa hote haiN| (25) sparza-sAmAyika karane vAle kitane kSetra kA sparza karate haiM ? samyaktva tathA sarvavirati sAmAyika vAle jIva utkRSTataH samasta lokAkAza kA sparza karate haiM tathA jaghanyataH loka ke asaMkhyAtaveM bhAga kaa| zeSa sAmAyika vAle jIva tIna se caudaha rajju pramANa kSetra kA sparza karate haiN| sacitra anuyogadvAra sUtra-2 (460) Illustrated Anuyogadvar Sutra-2
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________________ die (28) Art-Hrafos at Farolas Ren ? Halicle, 3441a, gife, Hyta, asfat, alle, aviparyaya, sudRSTi ityAdi sAmAyika ke nAma hai| arthAt sAmAyika kA pUrNa varNana hI sAmAyika kI nirukti hai| (vizeSa varNana maladhArIyA vRtti tathA AcArya AtmArAma jI kRta vivecana (pR. 290-297 10) 119-211 UPODGHAT NIRYUKTANUGAM 604. (Q.) What is this Upodghat Niryuktanugam (contextual elaboration through introduction) ? (Ans.) Upodghat Niryuktanugam (contextual elaboration through introduction) is to be known (as answers to the points mentioned) in the following order--1) uddesh, (2) nirdesh, (3) nirgam, (4) kshetra, (5) kaal, (6) purush, (7) kaaran, (8) pratyaya, (9) lakshan, (10) naya, (11) samavatar, (12) anumat, (13) kim, (14) katividham, (15) kasya, (16) kutra, (17) keshu, (18) katham, (19) kiyachchiram bhavati kaalam, (20) kati, (21) saantaram, (22) avirahitam, (23) bhavah, (24) akarsh, (25) sparshana, and (26) niruktih. This concludes the description of Upodghat Niryuktanugam (contextual elaboration through introduction) Elaboration--To prepare the background for assigning the right meaning in specified context to a sutra (text/aphorism) is called upodghat (introduction). To detail the process associated with this term is called Upodghat Niryuktanugam (contextual elaboration through introduction). It has 26 dvars (approaches) explained in context of Samayik (practice of equanimity) as follows (1) Uddesh-to assign a general name or title, e.g.-adhyayan (chapter) (2) Nirdesh-to assign a particular name or title, e g. -Samayik (the first chapter of Avashyak Sutra). (3) Nirgam--to find out the original source. For example the original source of Samayik (practice of equanimity) as concept is Trrthankars (Bhagavan Mahavir) and that of Samayik as text is Ganadharas (Sudharma Swami). (4) Kshetra-to find out the place of origin For example, in general terms Samayik (practice of equanimity) has its origin in a specific time anugamadvAra ( 461 ) Anugam Dvar (Approach of Interpretation)
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________________ sector and in specific terms its origin is at Mahasenavan in Pavapuri (during the first Samavasaran of Bhagavan Mahavir). (5) Kaal--to find out the time of origin In the present cycle of time in the period of influence of the twenty fourth Tirthankar, Samayik (practice of equanimity) came into existence during the first quarter of the eleventh day of the bright half of the month of Vaishakh. (6) Purush-to find out the human source. The omniscients propagated Samayik (practice of equanimity). From Vyavahar naya (particularized viewpoint) it was Bhagavan Risabhadeva who gave Samayik (practice of equanimity) for the first time during this regressive cycle of time. The present form of Samayik (practice of equanimity) was given by Bhagavan Mahavir as concept and by Gautam and other Ganadhars as text (7) Kaaran--to find out the reason of learning. Gautam and other Ganadhars learned Samayik (practice of equanimity) from Bhagavan Mahavir in order to practice and perfect the attitude of equanimity themselves and also to spread the religion of equanimity for the benefit of masses. (8) Pratyava-to find out the inspiring cause of preaching. Inspired by the need to initiate masses into the religion of equanimity, Bhagavan Mahavir gave the sermon of Samayik (practice of equanimity). (9) Lakshan-defining the characteristic of the theme. The characteristic of Samyaktva samayik (samayik as righteousness) is faith in fundamental reality, that of Shrut samayik (samayik as scriptural knowledge) is the knowledge of soul and other fundamentals and that of Charitra samayik (samayik as conduct) is abandoning all sinful attitudes and activities. (10) Naya-applying nayas (viewpoints) According to Vyavahar naya (particularized viewpoint) samayik refers to reading and reciting the text. According to three Shabd nayas (verbal viewpoints) it is the knowledge of fundamentals like soul. (11) Samavatar-to find out about compatible assimilation. According to Dravyarthik naya (existent material aspect) a virtuous being is samayik, therefore it has compatible assimilation with dravyakaran (physical means). From paryayarthik naya (transformational aspects) righteousness, knowledge of the canon, partial detachment and not sacitra anuyogadvAra sUtra-2 (462) Illustrated Anuyogadvar Sutra-2
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________________ complete detachment are attributes of soul, therefore they have compatible assimilation with bhaava-karan (mental means). Bhaavakaran in turn has two kinds-shrut-karan (scriptural means) and noshrut-karan (non-scriptural means). Shrut samayik (sermon of the omniscient) is mainly included in shrut-karan. The remaining three samayiks (righteousness, partial detachment and complete detachment) are included in noshrut-karan. (12) Anumat-finding which naya accepts which samayik as the path to liberation. Naigam, Samgraha and Vyavahar nayas (co-ordinated, generalized and particularized viewpoints) accept charitra samayik (ascetic-discipline), shrut samayik (sermon of the omniscient) and samyaktva samayik (faith in the fundamentals) as the path to liberation. As liberation is attained only after following ascetic conduct, the remaining four nayas accept only charitra samayik (asceticdiscipline) as the path to liberation. (13) Kim-spelling out the desired object. (What is samayik ?) According to dravyarthik naya (existent material aspect) samayik is soul entity and according to paryayarthik naya (transformational aspect) it is the attribute of soul. (14) Katividham-defining the kinds. Samayik is of three kinds(1) Samyaktva samayik (faith in the fundamentals), (2) Shrut samayik (sermon of the omniscient), and (3) Charitra samayik (asceticdiscipline). (15) Kasya-defining the possessor A being who is engaged in selfrestraint, self-regulation and austerities and has equanimous attitude towards all beings is said to be endowed with samayik (practice of equanimity). (16) Kutra-defining the place Samyaktva samayik (faith in the fundamentals) and Shrut samayik (sermon of the omniscient) can be attained in upper, lower and middle regions (urdhva, adho and tiryak Loks) Deshavirati samayik (partial detachment samayik) can be attained only in the middle region. Sarvavirati samayik (complete detachment samayik) can only be attained in a particular area of the middle region called manushya Lok (the region where humans live). (17) Keshu-defining the scope According to Naigam naya (coordinated viewpoint) the scope of samayik (practice of equanimity) is limited to the objects of desire because fondness for a thing in one's anugamadvAra Anugam Dvar (Approach of Interpretation) (463) For Private Personal Use Only
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________________ attitude is created by desire. According to all other nayas the scope of samayik (practice of equanimity) extends to all substances. (18) Katham-defining the conditions. A being attains samayik (practice of equanimity) when he satisfies the twelve rare conditionshuman birth, birth in the area known as Aryakshetra, higher caste and family, physical perfection, good health, wisdom, listening to sermons, accepting religion, faith in religion and self-restraint. In karmic termsShrut samayik (sermon of the omniscient) is attained on extinction-cumpacification of Mati Jnanavaran (karma that veils sensory knowledge), Shrut jnanavaran (karma that veils scriptural knowledge) and Darshan mohaniya (karma that deludes perception or faith) karmas. Samyaktva samayik (faith in the fundamentals) is attained on extinction-cumpacification, extinction and pacification of the septet of Darshanavaran karmas (karmas that veil true perception and faith). Deshavirati samayik (partial detachment samayik) is attained on extinction-cumpacification, extinction and pacification of Apratyakhyanavaran karma (karma that hinders non-renunciation). Sarvavirati samayik (complete detachment samayik) is attained on extinction-cum-pacification, extinction and pacification of Pratyakhyanavaran karma (karma that hinders renunciation). (19) Kiyachchiram Bhavati Kaalam-specifying minimum and maximum duration. The maximum duration of Samyaktva and Shrut samayik (faith in the fundamentals and sermon of the omniscient) is a little more than sixty six sagaropam. That of Charitra samayik (asceticdiscipline) is less than Purvakoti years. The minimum duration is one antarmuhurt (less than forty eight minutes) for all. (20) Kati-specifying the number of possessors. At any given moment the maximum number of possessors of Samyaktva samayik (faith in the fundamentals) and Deshavirati samayik (partial detachment samayik) is equal to the number of space-points in innumerable fraction of one kshetra-palyopam (see discussion on metaphoric numbers). The number of possessors of Samyaktva samayik (faith in the fundamentals) is innumerable times more than that of possessors of Deshavirati samayik (partial detachment samayik). As regards the minimum number, it is one or two. The maximum number of possessors of Shrut samayik (sermon of the omniscient) is equal to the number of space-points in innumerable part sacitra anuyogadvAra sUtra - 2 Illustrated Anuyogadvar Sutra-2 (464) For Private Personal Use Only
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________________ of one Shreni (see discussion on metaphoric numbers). The maximum number of possessors of Sarvavirati samayik (complete detachment samayik) is sahasra prithakatva (two to nine thousand). As regards the minimum number, it is one or two. (for more details see Visheshavashyak Bhashy, a verses 2764 to 2774) (21) Saantaram-specifying intervening period. In general the minimum and maximum intervening period between loosing and regaining samayik (practice of equanimity) are antarmuhurt and infinite time respectively. In context of a single being it is antarmu and less than Ardhapudgalparavartan kaal respectively. (22) Avirahitam-specifying uninterrupted possession. The possessors of Samyaktva samayik (faith in the fundamentals) and Shrut samayik (sermon of the omniscient) among householders have uninterrupted existence for a maximum period of innumerable fraction of an Avalika. For those possessing Charitra samayik (asceticdiscipline) this period is eight Samaya. The minimum period for all kinds of samayiks is two Samayas. (23) Bhavah--specifying the number of births. The duration of Samyaktva samayik (faith in the fundamentals) and Deshavirati samayik (partial detachment samayik) is innumerable fraction of Palya (see discussion on metaphoric numbers), that of Charitra samayik (ascetic-discipline) is eight births and that of Shrut samayik (sermon of the omniscient) is infinite time. (24) Akarsh--specifying the instances of accepting. All the three samayiks counted together can be accepted for a maximum of sahasra prithakatua (2000 to 9000) times during one birth. This number for Sarvavirati samayik (complete detachment samayik) is shat prithakatva (200-900). The minimum number for all the samayiks is one in one birth. With reference to many births this number is innumerable sahasra prithakatva for Samyaktva and Deshavirati samayik and sahasra prithakatva for Sarvavirati samayik (complete detachment samayik). (25) Sparshana-specifying the area in contact. Beings who have attained Sanyaktva and Sarvavirati samayik come in contact with a maximum of the whole Lokakash (occupied space) and a minimum of innumerable fraction of that. The beings who have attained other levels of Samayik come in contact with three to fourteen Rajju area (see discussion on metaphoric numbers). anugamadvAra (465) Anugam Dvar (Approach of Interpretation)
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________________ (26) Niruktih-giving the etymology. The etymology of the term Samayik is based on the following words-samyagdrishti (right perception), amoha (free of fondness), shodhi ( purity), sadbhava (goodwill), darshan (philosophy), bodhi ( enlightenment ), aviparyaya ( absence of ambiguity), sudrishti (good attitude) etc. This means that the complete description of samayik is its etymology. (for more details see Maladhariya Vritti and Commentary by Acharya Atmaram ji M., p. 290-297) (1-2) sUtrasparzika niyuktyanugama 605. se kiM taM suttaphAsiyanijjuttiaNugame ? suttaphAsiyanijjuttiaNugame suttaM uccAreyabbaM akkhaliyaM amiliyaM avaccAmeliyaM paDipuNNaM paDipuNNaghosaM kaMToTThavippamukaM gururavAyaNovagayaM / to tattha Najjihiti sasamayapayaM vA parasamayapayaM vA baMdhapayaM vA mokkhapayaM vA sAmAiyapayaM vA gosAmAiyapayaM vA / to tamma uccAritA samANe kesiMci bhagavaMtANaM kei atthAhigArA ahigayA bhavaMti, kesiMci ya kei aNahigayA bhavaMti, tato tesiM aNahigayANaM atthANaM abhigamaNatthAe padeNaM padaM vaNNaissAmi saMhitA yA padaM ceva, padattho padaviggaho / cAlaNA ya pasiddhi ya, chabvihaM viddhi lakkhaNaM // 3 // setaM suttaphAsiyanijjuttiaNugame / se taM nijjuttiaNugame / se taM aNugame / // anugamadvAra sammattaM // 605. (pra.) sUtrasparzikaniryuktyanugama kyA hai ? (u.) (jisa sUtra kI vyAkhyA kI jA rahI hai usa sUtra ke pratyeka aMga ko sparza karane vAlI niyukti kA pratipAdana karanA sUtrasparzikaniryuktyanugama hai|) isa anugama meM askhalita, amilita, avyatyAmreDita, pratipUrNa, pratipUrNaghoSa, kaMThoSThavipramukta tathA guruvAcanopagata rUpa se sUtra kA uccAraNa karanA cAhie | ( ina zabdoM kI vyAkhyA sUtra 14 ke anusAra samajheM) isa prakAra se sUtra kA uccAraNa karane se jJAta hogA ki yaha svasamayapada hai, yaha parasamayapada hai, yaha baMdhapada hai, yaha mokSapada hai athavA yaha sAmAyikapada hai, yaha nosAmAyikapada hai| sUtra kA nirdoSa vidhi se uccAraNa kiye jAne para kitane hI sAdhu bhagavantoM ko arthAdhikAra jJAta ho jAte haiM, kitaneka ko arthAdhikAra ( tattva kA rahasya ) sacitra anuyogadvAra sUtra - 2 (466) Illustrated Anuyogadvar Sutra-2
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________________ anadhigata rahate haiM - jJAta nahIM hote haiN| isalie una anadhigata arthoM kA adhigama jJAna karAne ke lie eka-eka pada kI prarUpaNA (vyAkhyA) kruuNgaa| jisakI vyAkhyA karane kI vidhi ke yaha chaha prakAra haiM (1) saMhitA, (2) padaccheda, (3) padoM kA artha, (4) padavigraha, (5) cAlanA, (6) prasiddhi // 3 // aura yahI sUtrasparzikaniryuktyanugama hai| isa prakAra se niryuktyanugama aura anugama kI vaktavyatA kA varNana pUrNa huA / vivecana-vRttikAra ne sUtra kA lakSaNa isa prakAra batAyA hai "appaggaMthamahatthaM battIsA dosavirahiyaM jaM ca / kkhaNataM sutaM aTThaya guNehi uvaveyaM // " arthAt jo alpagrantha (alpa akSara vAlA) aura mahArthayukta (artha kI apekSA mahAn -adhika vistAra vAlA) ho tathA battIsa prakAra ke doSoM se rahita, ATha guNoM se sahita aura lakSaNayukta ho, use sUtra kahate haiN| sUtra ke ATha guNa ye haiM (1) nirdoSa - doSoM se rahita / "niddosaM sAravaMtaM ca heujuttamalaMkiyaM / uvaNIyaM sovayAraM ca miyaM mahurameva ca // " (2) sAravAn - sArayukta | (3) hetuyukta - anvaya aura vyatireka hetuo se yukta / (4) alaMkArayukta - upamA, utprekSA Adi alakAro se vibhUSita / (5) upanIta - upanaya se yukta arthAt dRSTAnta ko dAntika me ghaTita karane vAlA / (6) sopacAra - bhASA ke sauSThava va saundarya se yukta / (7) mita- thoDe akSaro me adhika bhAvayukta / (8) madhura - sunane me manohara aura madhura varNo se yukta / anadhigatArtha kI bodha vidhi - sUtra ke uccAraNa karane para bhI anadhigata- aprApta artha ke arthAdhikAroM kA parijJAna karAne kI vyAkhyA vidhi isa prakAra hai (1) saMhitA - askhalita rUpa se pado kA uccAraNa karanA / (2) pada - eka - eka pada kA nirUpaNa karanA / anugamadvAra (467) Anugam Dvar (Approach of Interpretation) For Private Personal Use Only
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________________ (3) padArtha - pratyeka pada kA artha karanA / jaise - karemi = karatA hU~, isa kriyApada se sAmAyika karane kI unmukhatA kA bodha hotA hai, 'bhaMte ! bhagavan / yaha pada gurujano ko AmaMtrita karane ke artha kA bodha hai| (4) padavigraha- saMyukta padoM kA vibhAga rUpa vistAra karanA aura aneka padoM kA eka pada samA karanA hai / (5) cAlanA - praznottaroM dvArA sUtra aura artha ko spaSTa karanA / (6) prasiddhi - sUtra aura usake artha kI vividha yuktiyoM dvArA sthApanA karanA prasiddhi hai / vyAkhyA ke ina SaDvidha lakSaNoM me se sUtroccAraNa aura padaccheda karanA sUtrAnugama kA kArya hai / sUtrAnugama dvArA yaha kArya kiye jAne ke bAda sUtrAlApakanikSepa - sUtrAlApakoM ko nAma, sthApanA Adi nikSepoM meM nikSipta karatA hai, arthAt sUtrAlApakoM ko nAma - sthApanA nikSepoM meM sUtrAlApakanikSepa vibhakta karatA hai / padavigraha, cAlanA aura prasiddhi yaha saba sUtrasparzikaniryukti ke viSaya haiN| isa prakAra jaba sUtra vyAkhyA kA viSayabhUta banatA hai, taba sUtra, sUtrAnugama, sUtrAlApakanikSepa aura sUtra sparzika niyuktyanugama ye saba eka jagaha mila jAte hai / svasamayapada - svasiddhAntasammata jIvAdika padArtha pratipAdaka-bodhaka pada / parasamayapada - parasiddhAntasammata prakRti, Izvara Adi kA pratipAdana karane vAlA pada / baMdhapada-parasamaya siddhAnta ke midhyAtva kA pratipAdaka pada / kyoMki vaha karmabadha evaM kuvAsanA kA hetu hone se baMdhapada kahalAtA hai| mokSapada - prANiyo ke sadbodha kA kAraNa hone se tathA samasta karmakSaya rUpa kA pratipAdaka hone se svasamaya mokSapada kahalAtA hai| athavA prakRti, sthiti, anubhAga aura pradeza ke bheda se cAra prakAra ke baMdha kA pratipAdana karane vAlA pada baMdhapada tathA kRtsna karmakSayarUpa mokSa kA pratipAdakapada mokSapada kahalAtA hai| || anugamadvAra samApta // SUTRASPARSH NIRYUKTANUGAM 605. (Q.) What is this Sutrasparsh Nuryuktanugam (contextual elaboration embracing the sutra)? (Ans.) Sutrasparsh Niryuktanugam (contextual elaboration embracing each and every component of the sutra under consideration) is made as follows - In this Anugam ( elaboration ) the recitation should be without skipping syllables (askhalit); without mixing up of different phrases (amilit); without combining different phrases and aphorisms (avyatyamredit) and rendered sacitra anuyogadvAra sUtra - 2 (468) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ eloquently (pratipurna); in perfect accent (pratipurnaghosh); emanating from vocal cords and lips (kanthoshthavipramukta) and as acquired through the discourse of the guru (guruvachanopagat) (also see aphorism 14). By doing so one will know if that is an expression concerning one's own doctrine or an expression concerning other's doctrine or an expression concerning bondage or an expression concerning liberation or an expression concerning samayik or an expression concerning nosamayik. On such recitation some ascetics understand the meaning and to some others the meaning remains unknown. Therefore, in order to explain the meaning of those unknown interpretations I will explain the terms one by one. The procedure of this elaboration is as follows (1) Samhita (perfect elocution), (2) Padachhed (parsing), (3) Padarth (paraphrasing), (4) Padavigraha (expounding compound words), (5) Chalana (anticipation of objections), and (6) Prasiddhi (validation). (3) This concludes the description of Sutrasparsh Niryuktanugam (contextual elaboration embracing the sutra). This concludes the description of Niryuktanugam (contextual elaboration). This also concludes the description of Anugam (interpretation). Elaboration-The commentator (Vritti) has defined sutra (aphorism/text) as follows That which encompasses extremely wide meaning in few letters (words), is free of thirty two faults, has eight qualities and other required attributes is called a sutra (aphorism/text). The eight qualities are as follows (1) Nirdosh-without faults. (2) Saaravan--meaningful. (3) Hetuyukt-following a system of syntax and parsing. (4) Alankarayukt-embellished with style, metaphor and rhetoric etc. (5) Upaneet-with suitable and appropriate examples. (6) Sopachar-with eloquence and beauty of language. anugamadvAra (469) Anugam Dvar (Approach of Interpretation) For Private Personal Use Only
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________________ (7) Mit-having brevity. (8) Madhur-having sweetness of utterance and meaning. The procedure of explaining the meaning not understood even after proper recitation is as follows (1) Samhita-to recite the words correctly and without any distortion. (2) Pada-disjunction and parsing of each word. (3) Padarth--paraphrasing. For example Karemi bhante has two words. Karemi is the verb combined with subject and means 'I do'. This conveys the intention of indulging in Samayik (practice of equanimity). Bhante is a term of address for elders and seniors. (4) Padavigraha--to expound compound words as well as to make compound words. (5) Chalana-anticipation of objections; also to explicate meaning in question-answer style. (6) Prasiddhi--validation; to establish the correct meaning by supporting logic. Of these six parts of elaboration the first two are covered in sutranugam. After this, attribution (name, notional installation etc.) of the selected phrase is done; this covers the third part. The last three parts are covered in Sutrasparsh Niryuktanugam (contextual elaboration embracing the sutra). Thus when a sutra (aphorism/text) is selected for elaboration, Sutra, Sutranugam, Sutralapak nikshep and Sutrasparsh Niryuktanugam are brought together. Svasamayapad-an expression concerning one's own doctrine, viz. soul and other entities. Parasamayapadman expression concerning other's doctrine. viz. nature, God the creator etc. Bandhpad-an expression concerning bondage. An expression of the falsity of other's doctrine is called bandhpad. This is because it is the cause of bondage. Mokshapad-an expression concerning liberation. As it is the cause of enlightenment, shedding of karmas and consequent liberation, the expression of one's own doctrine (Jain) is called an expression concerning liberation. * END OF ANUGAM : THE THIRD DOOR OF DISQUISITION sacitra anuyogadvAra sUtra-2 (470) Illustrated Anuyogadvar Sutra-
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________________ 4.nayadvAra 4. NAYA DVAR (APPROACH OF VIEWPOINTS) nayanirUpaNa kI bhUmikA 606. (a) se kiM taM Nae ? satta mUlaNayA pnnnnttaa| taM jahA-Negame saMgahe vavahAre ujjusue sadde samabhirUDhe evNbhuute| tattha gAhA 1. NegehiM mANehiM miNai tti Negamassa ya niruttii| sesANaM pi nayANaM lakkhaNamiNamo suNaha vocchaM // 1 // 2. saMgahiyapiDiyatthaM saMgahavayaNaM samAsao biNti| 3. vaccai viNicchiyatthaM vavahAro sbdbbesuN||2|| 4. paccuppannaggAhI ujjusuo NayavihI munneyvvo| 5. icchai visesiyataraM paccuppaNNo Nao sddo||3|| 6. vatthUo saMkamaNaM hoi avatthu Naye smbhiruuddhe| 7. vaMjaNa-attha-tadubhayaM evaMbhUo visesei||4|| 606. (a) (pra.) naya kyA hai? (u.) mUla naya sAta haiN| ve isa prakAra haiM-(1) naigamanaya, (2) saMgrahanaya, (3) vyavahAranaya, (4) RjusUtranaya, (5) zabdanaya, (6) samabhirUr3hanaya, aura (7) evNbhuutny| naigama Adi sAta nayoM ke lakSaNa-jo aneka pramANa se vastu ke svarUpa ko jAnatA hai, yA aneka prakAra se vastu-svarUpa kA nirNaya karatA hai (vaha naigamanaya hai)| yaha naigamanaya kI nirukti-vyutpatti hai| zeSa nayoM ke lakSaNa kahU~gA, jinako tuma suno||1|| ___ samyak prakAra se gRhIta aura piMDita (ekatrita) artha ko jo saMkSepa meM batAtA hai, vaha saMgrahanaya kA vacana hai| vyavahAranaya sarvadravyoM ke viSaya meM nizcaya (vizeSa-bheda rUpa meM nizcaya) karane ke nimitta pravRtta hotA hai||2|| * * * nayadvAra (471) Naya Dvar (Approach of Viewpoints) * * *
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________________ ___ RjusUtranaya pratyutpannagrAhI (vartamAnakAlabhAvI paryAya ko grahaNa karane vAlA) hai| zabdanaya (RjusUtranaya kI apekSA sUkSmatara viSaya vAlA hone se) padArtha ko vizeSatara mAnatA hai||3|| samabhirUr3hanaya ke anusAra vastu kA anyatra saMkramaNa avastu hai| arthAt eka zabda kA dUsare paryAyavAcI zabda meM gamana avAstavika ho jAtA hai| evaMbhUtanaya vyaMjana (zabda) aura artha evaM tadubhaya ko vizeSa rUpa se sthApita karatA hai||4|| vivecana-saMgraha aura vyavahAra meM antara yaha hai ki saMgraha sAmAnyagrAhI hone se abheda ko mukhyatA detA hai, jabaki vyavahAra vizeSagrAhI hone se bheda ko grahaNa karatA hai| RjusUtra aura zabdanaya me antara yaha hai ki RjusUtra mAtra vartamAna paryAya ko grahaNa karatA hai, jabaki zabdanaya vartamAna paryAya ko liMga aura vacana ke bheda meM vizeSa rUpa meM grahaNa karatA hai| samabhirUDhanaya eka zabda ke paryAyavAcI zabdoM ko vAstavika nahIM maantaa| udAharaNasvarUpa, ghaTa, kuTa, kraya ye ghaTa ke paryAyavAcI haiM, kintu isa naya ke anusAra ghaTa ko tabhI ghaTa kahA jAtA hai jaba vaha jala bharane kI kriyA meM prayukta hai| jo TeDhA-mer3hA kuTila hai use kuTa kahA jAyegA aura jise bhUmi para rakhakara bharA jAtA hai use hI 'kratha' kahanA caahie| pravRtti ke anusAra zabda kA vAcyArtha bhI bhinna-bhinna e hotA hai| nayoM ke vividha bheda-Ava. ni. meM pratyeka naya ke sAmAnya va nikSepa bheda karake nayoM ke kula sAta sau bheda batAye hai| prathama ke tIna naya-naigama, saMgraha aura vyavahAra dravyArthikanaya hai| bAkI tIna paryAya kA grahaNa karane ke kAraNa paryAyArthikanaya kahe jAte hai| prathama cAra nayoM meM artha pradhAna hai aura zabda gauNa hai, isalie inheM arthanaya tathA zeSa tIna ko zabdanaya mAnA hai| (vi. bhA. 2262) yA lokaprasiddha artha ko svIkAra karane vAle vicAra ko vyavahAranaya kahA jAtA hai| jaise-bhauMrA kAlA hai| nizcayanaya paramArtha ko mAnatA hai, vaha kahatA hai bhauMrA kevala kAlA hI nahIM, pA~ca varNa vAlA hai| heya aura upAdeya artha ko jAnanA jJAnanaya hai aura upAdeya artha meM pravRtti karanA kriyAnaya hai| ye sabhI naya jaba paraspara eka-dUsare se sApekSa rahate hai, eka ko svIkAra karake dUsare kA virodha nahIM karate taba samyak naya hai| eka-dUsare se nirapekSa hone para ye mithyAnaya ho jAte haiN| samyak mithyAnaya ko samajhAne ke lie jinabhadragaNi ne do dRSTAnta die haiN| jaise-sAta aMdhe vyakti hAthI ke eka-eka avayava kA sparza karane para usake eka-eka avayava ko hI hAthI mAnane laga jAte haiM to vaha mithyAnaya hai aura jaba koI A~kha vAlA sampUrNa avayavoM ke samudAya ko hAthI batAtA hai taba vaha samyak naya hai| OM sacitra anuyogadvAra sUtra-2 (472) Illustrated Anuyogadvar Sutra-2
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________________ jaise-ratnAvalI hAra ke pRthak-pRthak manaka (ratna) hAra nahIM kahalAte kintu sabhI ratna eka sUtra meM forta TE T'Dend ___naya svarUpa ko vizeSa rUpa meM samajhAne ke lie sUtra 474-476 meM prasthaka Adi ke tIna dRSTAnta kiye jA cuke haiN| (vistRta varNana ke lie zrI jJAna muni kRta TIkA, bhAga 2, pR. 946 se 990 dekheM) DEFINING NAYA 606. (a) (Q.) What is this Naya (viewpoint) ? (Ans.) There are seven basic Nayas (viewpoints)--(1) Naigama naya (co-ordinated viewpoint), (2) Samgraha naya (generalized viewpoint), (3) Vyavahara naya (particularized viewpoint), (4) Rijusutra naya (precisionistic viewpoint or that related to specific point or period of time), (5) Shabd naya (verbal viewpoint or that related to language and grammar), (6) Samabhirudha naya (conventional viewpoint or that related to conventional meaning and ignoring etymological meaning), and (7) Evambhuta naya (etymological viewpoint or that related to words used in original derivative sense and significance). Attributes of Seven Nayas That which validates a thing with the help of various evidences is Naigam--this is the etymology of Naigam. I will now define the remaining nayas also, please listen. (1) STEREO That which expresses briefly the general condensed meaning is the statement of Samgraha naya. The Vyavahara naya proceeds to expresses the determinate meaning in respect of all substances. (2) The Rijusutra variety of naya is to be known as comprehending only the immediately present reality (present mode of a thing). The Shabd naya goes for even more precision. (3) In the Samabhirudha naya shifting of a thing from one place to another or of a meaning from one word to a synonym is unreal. The Evambhuta naya distinguishes between the word, its meaning and both of them (word-cum-meaning). (4) Elaboration--The difference between Samgraha and Vyavahar is that being involved with generalities, Samgraha gives importance to similarities whereas Vyavahar, being involved with specialities, lays stress on dissimilarities. 8 nayadvAra ( 473 ) Naya Dvar (Approach of Viewpoints)
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________________ The difference between Rijusutra and Shabd is that whereas Rijusutra deals with the present form only, Shabd accepts the present form precisely on the basis of gender and case. Samabhirudh does not accept synonyms as real. For example ghat, kut and kraya are synonyms of pitcher. But according to this naya a pitcher can be called ghat only when it is in the process of being filled. Only that pitcher can be called kut which is uneven in shape; and only that pitcher is called kraya which is placed on the floor and then filled. The meaning of a word also changes with its use. Other categories of nayas-Dividing nayas into general and special categories, Avashyak Sutra states seven hundred categories of nayas. First three nayas, i.e. Naigam, Samgraha and Vyavahar are called Dravyarthik nayas (existent material aspects). The remaining three are called Paryayarthik nayas (transformational aspects) because they cover paryayas (modes). First four nayas lay emphasis on meaning (arth) therefore they are called Arth nayas. The remaining nayas are called Shabd nayas (verbal viewpoints). (Visheshavashyak Bhashya 2262) The viewpoint that accepts popular meaning is called Vyavahar naya (conventional viewpoint). For example bumble-bee is black. Nishchaya naya (transcendental viewpoint) is more specific, it says a bumble-bee has five colours not just black. To know the acceptable and non-acceptable meanings is Jnana naya (conceptual viewpoint) and to get involved with the acceptable meaning is Kriya naya (practical viewpoint). When all these nayas remain relative to each other and do not shift towards isolation by accepting one and rejecting other they are called samyak nayas. When they become absolute and are not relative any more, they become Mithya nayas (false viewpoint). To explain this Jinabhadra Gani has given two examples. When seven blind persons touch seven different parts of an elephant and each considers only that part which he has touched as elephant, it is Mithya naya. But when a person with perfect vision accepts the combination of all these seven parts as elephant it is Samyak naya. The other example is each single bead of a necklace cannot be separately called a necklace but when strung in a thread the combination of these several beads is called a necklace. 8 sacitra anuyogadvAra sUtra-2 (474) Illustrated Anuyogadvar Sutra
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________________ Another elaboration of nayas has already been given in aphorismo 474-476 with examples like Prasthak. For more details refer to Tika of Anuyogadvar Sutra by Shri Jnana Muni, p. 946-990. nayavarNana ke lAbha (ba) Nayammi gihiyabve agihiyabammi ceva athmmi| jaiyavvameva ii jo uvaeso so nao naam||5|| savesi pi nayANaM bahuvihavattavvayaM nisaamettaa| taM savanayavisuddhaM jaM caraNaguNaTThio saahuu||6|| se taM nye| solasasayANi cauruttarANi gAhANa jANa sbgN| dusahassamaNuThThabhachaMdavittaparimANao bhaNiyaM // 7 // nagaramahAdArA iva kmmdaaraannuogvrdaaraa| akkhara-bindU-mattA lihiyA dukkhkkhytttthaae||8|| // anuyogadvArasUtram sammattaM // (ba) ina nayoM dvArA heya aura upAdeya artha kA jJAna prApta karake tadanukUla pravRtti karanI caahie| yaha jo upadeza hai vahI (jJAna) naya kahalAtA hai||5|| ___ ina sabhI nayoM kI aneka prakAra kI vaktavyatA ko sunakara samasta nayoM se vizuddha samyaktva, cAritra (aura jJAna) guNa meM sthita hone vAlA sAdhu (mokSasAdhaka ho sakatA) hai||6|| ___ isa prakAra naya-adhikAra kI prarUpaNA jAnanA caahie| sAtha hI anuyogadvArasUtra kA varNana samApta hotA hai| vivecana-uparyukta do gAthAoM meM nayavarNana se prApta lAbha kA ullekha hai| "jitane vacanamArga haiM, utane hI naya haiM' isa siddhAnta ke anusAra nayoM ke aneka bheda haiM, jaisenaigama, saMgraha Adi sAta bheda, arthanaya evaM zabdanaya, dravyArthika-paryAyArthika, jJAna-kriyA, nizcaya-vyavahAra Adi bhed| padArthoM meM jo upAdeya hoM unheM grahaNa karanA aura jo heya hoM unakA tyAga karanA tathA jJeya (jAnane yogya) hoM unheM madhyastha bhAva se jAnanA caahie| nayadvAra (476) Naya Dvar (Approach of Viewpoints)
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________________ ___ jJAnanaya-jJAnanaya kA matavya hai ki jJAna ke binA kisI kArya kI siddhi nahIM hotI hai| jJAnI puruSa hI mokSa ke phala kA anubhava karate haiN| andhA puruSa andhe ke pIche-pIche gamana karane se vAMchita lakSya ko prApta nahI kara sakatA hai| jJAna ke binA puruSArtha kI siddhi nahIM hotI hai| sabhI vratAdi evaM kSAyika samyaktva Adi amUlya padArthoM kI prApti jJAna se hotI hai| ataeva sabakA mUla kAraNa jJAna hai| kriyAnaya-kriyAnaya kA kathana hai ki siddhi prApta karane kA mukhya kAraNa kriyA hI hai| heya, upAdeya aura jJeya kA jJAna karake kriyA karanI caahie| isa kathana se kriyA kI hI siddhi hotI hai| isalie kriyA mukhya aura jJAna gauNa hai| mAtra jJAna se jIva sukha nahIM paate| tIrthaMkara deva bhI antima samaya paryanta kriyA ke hI Azrita rahate hai| isalie sabakA mukhya kAraNa kriyA hI hai| yaha kriyA kA maMtavya hai| kintu kisI bhI ekAnta pakSa meM mokSa-prApti kA abhAva hai| isalie aba mAnya pakSa prastuta karate haiM sarva nayo ke nAnA prakAra ke vaktavyoM ko sunakara-nayoM ke paraspara virodhI bhAvoM ko sunakara jo sAdhu jJAna aura kriyA meM sthita hai vahI mokSa kA sAdhaka hotA hai| kevala jJAna aura kevala kriyA se kAryasiddhi nahIM hotI hai| jaise kriyA se rahita jJAna niSphala hai vaise hI jJAna se rahita kriyA bhI * kAryasAdhaka nahIM hai| yathA-paMgu aura aMdhe bhAgate hue bhI sumArga ko prApta nahIM hote, isI prakAra akele jJAna aura akelI kriyA se siddhi nahIM hotI, apitu donoM ke samucita samanvaya se siddhi prApta hotI hai| lipikAra kA vaktavya-anuyogadvArasUtra kI kula milAkara solaha sau cAra (1,604) gAthAe~ haiM tathA do hajAra (2,000) anuSTupa chandoM kA parimANa hai||7|| jaise mahAnagara meM praveza karane ke lie mukhya cAra dvAra haiM usI prakAra anuyogadvAra ke upakrama, nikSepa, anugama aura naya ye cAra dvAra haiN| isa sUtra meM akSara, bindu aura mAtrAe~ jo likhI gaI haiM, ve saba janma-maraNa ke duHkhoM kA kSaya karane ke lie haiM // 8 // // anuyogadArasUtra samApta // * BENEFITS OF NAYAS (b) One should acquire the knowledge of the acceptable and non-acceptable with the help of these nayas and then acte accordingly. It is this teaching that is called (Jnana) naya (view point of knowledge). (5) Having listened to the manifold explication of all nayas, one who establishes himself in righteousness and conduct (also knowledge) that are pure from all angles (nayas) can become a true a ascetic (aspirant of liberation). (6) This concludes the description of Naya (viewpoint). This to the concludes Anuyogadvar Sutra. sacitra anuyogadvAra sUtra-2 (476) Illustrated Anuyogadvar Sutra-2
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________________ Elaboration-The aforesaid aphorisms mention the benefits of this description of nayas. According to the theory that 'as many are the paths of speech (words and their combinations) so are the numbers of nayas', there are numerous kinds of nayas. Some of those discussed here are the seven basic nayas including Naigam and Samgraha, Arth naya and Shabd naya (verbal viewpoint), Dravyarthik and Paryayarthik, Jnana and Kriya, Nishchaya and Vyavahar etc. One should accept the right and good, reject the wrong and bad, and try to understand with impartiality that which is worth knowing. Jnana Naya-Jnana naya maintains that nothing can be accomplished in absence of knowledge. Only an accomplished sage can experience the fruit of liberation. A blind person following a blind never reaches his destination. Without knowledge endeavour fails to achieve anything. It is knowledge that helps acquire precious things like practice of vows, righteousness leading to shedding of karmas and spirituality. Therefore, knowledge is at the root of all spiritual activity. Kriya Naya-Kriya naya maintains that liberation is accomplished mainly by action. 'One should acquire the knowledge of the acceptable and non-acceptable with help of these nayas and then act accordingly.' This statement confirms the importance of action. Only knowledge does not lead to happiness. Even Tirthankars depend on action till their last moment. Therefore action is at the root of all spiritual accomplishment. This is the perspective of Kriya naya but one-sidedness or absolutism does not lead to liberation. Therefore the truly acceptable view is as follows Having listened to the manifold explication of all nayas, one who establishes himself in righteousness and conduct (also knowledge) that are pure from all angles (nayas) can become a true ascetic (aspirant of liberation). Knowledge or action in isolation fail to accomplish anything. As knowledge without application is useless so is action without knowledge. Neither a lame nor a blind can reach their destination nayadvAra (477) Naya Dvar (Approach of Viewpoints) For Private Personal Use Only
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________________ individually in spite of all their efforts. But when they join their hands they accomplish the desired. In the same way knowledge and action exclusive of each other fail but when in judicious combination, they succeed. Conclusion by the Scribe-In this Anuyogadvar Sutra there is a total of 1,604 gathas which is equivalent to 2,000 Anushtup Chhands (meters). (7) The four duars (doors or approaches) including Upakram, Nikshep, Anuyog and Naya are like huge gates of a great city. The letters, dots and matras (short vowels or vowel marks) written in this Sutra are all directed towards salvation from the sufferings of life and death. (8) * END OF NAYA: THE FOURTH DOOR OF DISQUISITION END OF ANUYOGDVAR SUTRA citra anuyogadvAra sUtra - 2 (478) For Private Personal Use Only Illustrated Anuyogadvar Sutra-2
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________________ pariziSTa APPENDIX
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________________ .... . .............ssssssssin www.jainelibrary.c
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________________ pariziSTa 1 ATha prakAra kA pudgala parAvartana (sUtra 532 ke vivecana kA spaSTIkaraNa) 1/1. bAdara dravya pudgalaparAvartana-sarvaloka meM rahane vAle sarvaparamANuoM ko eka jIva audArika Adi sAtoM hI vargaNAoM ke pudgaloM ko grahaNa kara jitane samaya meM chor3e utane samaya ko bAdara dravya pudgala parAvartana kahate haiN| ___2/2. sUkSma dravya pudgalaparAvartana-Upara kathita sAtoM hI vargaNAoM kA eka jIva anukrama se sparza kara parityAga karatA hai| loka meM jitane bhI audArika vargaNA ke pudgala haiM sabase pahale jIva unakA sparza karatA hai| audArika vargaNA ke pudgaloM kA sparza karate samaya bIca meM anya vargaNAoM ke pudgaloM kA sparza hotA hai unakI gaNanA nahIM kI jAtI hai| audArika vargaNA ke sAre pudgalo kA sparza karane ke bAda vaikriya zarIra kI sArI vargaNAoM kA sparza karatA hai| sAtoM vargaNAoM ko isa krama se sparza karane meM jitanA samaya lagatA hai use sUkSma dravya pudgalaparAvartana kahA jAtA hai| ____3/1. bAdara kSetra pudgalaparAvartana-meru parvata se Arambha hokara aloka taka AkAzapradezoM kI asaMkhyAta zreNiyA~ samasta dizAoM aura vidizAo meM phailI huI haiN| unava saba AkAza pradezo ko eka jIva janma aura mRtyu se sparza karatA hai| bAla ke agra bhAga jitanA sthAna bhI nahIM chor3atA, use bAdara kSetra pudgalaparAvartana kahate haiN| 4/2. sUkSma kSetra pudgalaparAvartana-meru parvata se lekara aloka taka AkAza pradezo kI asaMkhyAta zreNiyA~ nikalI huI haiN| unameM se pratyeka zreNI para anukrama se janma-maraNa karate-karate loka ke anta yAnI aloka taka bIca ke eka bhI pradeza ko choDe binA saba pradezoM kA sparza kre| eka ke bAda usase lagI huI dUsarI zreNI para, tatpazcAt tIsarI zreNI para aura phira cauthI zreNI para, isa prakAra asakhyAta AkAza zreNiyo me anukrama se janma-maraNa karake sparza kre| taba sUkSma kSetra pudgalaparAvartana hotA hai| eka zreNI kA sparza karate-karate aura anukrama se use pUrA karane se pahale agara anya zreNI kA sparza kare yA usI zreNI ke Age-pIche kA sparza kare to vaha zreNI ginatI meM nahIM aatii| anya zreNI kA sparza vyartha samajhanA caahie| zreNI kA sparza karanA tabhI sArthaka hai jaba meru se Arambha karake anukrama se saba AkAza pradezoM ko loka ke anta taka sparza kreN| __5/1. bAdara kAla pudgalaparAvartana-samaya, AvalikA (asaMkhya samaya), zvAsocchvAsa, stoka, lava, muhUrta, ahorAtra pakSa, mAsa, Rtu, ayana, savatsara, yuga, pUrva (sattara lAkha chappana hajAra varSa), palya, sAgara, avasarpiNIkAla, utsarpiNIkAla, kAlacakra-ina saba kAloM ko janma-maraNa ke dvArA sparza karane para bAdara kAla pudgalaparAvartana hotA hai| (481)
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________________ 6/2. sUkSma kAla pudgalaparAvartana samaya se lekara kAlacakra paryanta anukrama se janma-maraNa karake sparza kre| jaise pahale avasarpiNI kAla lage to usake pahale samaya meM janma lekara mre| phira dUsarI bAra jaba avasarpiNI kAla lage to usake dUsare samaya meM janma lekara mre| isa prakAra karate-karate jaba AvalikA kA kAla pUrA ho taba taka aisA kreN| usake bAda jo avasarpiNI kAla Aye taba usakI pahalI AvalikA meM janma lekara mare, isa taraha samaya ke anusAra stoka pUrA hone taka AvalikA meM anukrama se janma le aura mare / isI prakAra stoka, lava Adi saba kAloM meM anukrama se janma-maraNa karake sparza kare taba kAla se sUkSma pudgalaparAvartana hotA hai| 7/1. bAdara bhAva pudgalaparAvartana - pA~ca varNa (kAlA, pIlA, nIlA, lAla aura zveta) do gandha, pA~ca rasa, ATha sparza- ina bIsa prakAra ke samasta pudgaloM kA janma-maraNa karake sparza kare to bhAva se bAdara pudgalaparAvartana hotA hai| 8/2. sUkSma bhAva pudgalaparAvartana-loka meM jitane bhI kAle varNa ke pudgala hai una sabakA anukrama se janma-maraNa karake sparza kre| jaise pahale eka guNa kAle pudgala kA sparza kare, phira do guNa kAle pudgala kA sparza kare, isa prakAra ananta guNa kAle pudgala kA sparza kare, kAle varNa ke pudgala kA sparza karate-karate yadi bIca meM anya varNa (pIlA, nIlA Adi) vAle pudgala kA sparza kare to unakI sparzanA ginatI meM nahIM ginI jaatii| jahA~ taka sparzanA huI thI vahA~ se Age sparzanA karane para vaha ginatI AtI hai| isa prakAra anukrama se varNa, gaMdha, rasa aura sparza ke 20 prakAroM kA Arambha se anta taka sparzanA karane para bhAva se sUkSma pudgalaparAvartana kahalAtA hai| uparyukta ATha prakAra ke parAvartana karane para eka pudgalaparAvartana hotA hai| yaha pudgalaparAvartana ananta utsarpiNI aura ananta avasarpiNI kAla ke barAbara hai| (anu. AcArya mahAprajJa jI sUtra 616 kA TippaNa - pRSTha 347-348) (482)
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________________ pariziSTa 2 anadhyAya kAla (sva. AcAryapravara zrI AtmArAma jI ma. dvArA sampAdita nandIsUtra se uddhRta) ___ svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAya kAla me svAdhyAya varjita hai| manusmRti Adi smRtiyo meM bhI anadhyAya kAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyo kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama bhI sarvajJokta, devAdhiSThita tathA svaravidyA saMyukta hone ke kAraNa, inakA bhI AgamoM me anadhyAya kAla varNita kiyA gayA hai| jaise____dasavidhe aMtalikhite asaljhAe paNNatte, taM jahA-ukkAvAte, disidAghe, gajite, vijute, nigyAte, juvate, jakkhAlitte, dhUmitA, mahitA, ryugghaate| ____dasavihe orAlite asaljhAtite, taM jahA-aTThI, maMsaM, soNite, asutisAmaMte, susANasAmaMte, caMdovarAte, sUrovarAte, paDane, rAyabuggahe, uvasmayassa aMto orAlie sriirge| -sthAnAMgasUtra, sthAna 10 no kappati niggaMthANa vA, niggaMthINa vA cauhi mahApADivaehiM sajjhAyaM karittae, taM jahAAsADhapADivae, iMdamahapADivae, kattiapADivAe sugimhpaaddive| no kappai niggaMthANa vA niggaMthINa vA, cauhi saMjhAhiM sajjhAyaM karettae, taM jahA-paDimAte, pacchimAte, majjhaNhe, addddhrte| kappai niggaMthANaM vA niggaMthINa vA cAukkAlaM sajjhAyaM karettae, taM jahA-puvaNhe avaraNhe, paose, pccuuse| -sthAnAMgasUtra, sthAna 4, uddeza 2 sthAnAMgasUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sandhyA; isa prakAra battIsa anadhyAya kAla mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana hai| jaiseAkAza-sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahIM karanA caahie| 2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma paDe ki dizA meM Aga-sI lagI hai, taba bhI svAdhyAya nahI karanA caahie| * (483)
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________________ 3. garjita - bAdalo ke garjana para eka prahara paryanta svAdhyAya na kare / 4. vidyut - bijalI camakane para eka prahara paryanta svAdhyAya na kare / kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut prAyaH Rtu svabhAva se hI hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jAtA / 5. nirghAta - binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para yA bAdaloM sahita AkAza meM kaDakane para do prahara taka asvAdhyAya kAla hai| 6. yUpaka - zukla pakSa meM pratipadA, dvitIyA, tRtIyA ko sandhyA kI prabhA aura candraprabhA ke milane hat yUpaka kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA caahie| 7. yakSAdIpta - kabhI kisI dizA me bijalI camakane jaisA, thor3e-thoDe samaya pIche jo prakAza hotA hai vaha yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA cAhie / 8. dhUmikA - kRSNa - kArtika se lekara mAgha mAsa taka kA samaya megho kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha paDatI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka vaha dhuMdha par3atI rahe, taba taka svAdhyAya nahIM karanA caahie| 9. mihikA zveta - zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAya kAla hai| 10. raja-udghAta-vAyu ke kAraNa AkAza me cAroM ora dhUli chA jAtI hai| jaba taka yaha dhUli phailI rahatI hai, svAdhyAya nahIM karanA caahie| uparokta dasa kAraNa AkAza- sambandhI asvAdhyAya ke haiN| audArika zarIra-sambandhI dasa anadhyAya 11-12-13. haDDI, maoNsa aura rudhira - pacendriya tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAe~, taba taka asvAdhyAya hai / vRttikAra AsapAsa ke 60 hAtha taka ina vastuoM ke hone para asvAdhyAya mAnate haiN| isI prakAra manuSya-sambandhI asthi, mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA hai| strI ke mAsika dharma kA asvAdhyAya tIna dina taka / bAlaka eva bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci - mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai| (484) For Private Personal Use Only
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________________ 15. zmazAna-zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candra-grahaNa-candra-grahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya nahIM karanA caahie| 17. sUrya-grahaNa-sUrya-grahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAya kAla mAnA gayA hai| 18. patana-kisI bar3e mAnya rAjA athavA rASTra-puruSa kA nidhana hone para jaba taka usakA dAha-saMskAra na ho, taba taka svAdhyAya nahIM karanA cAhie athavA jaba taka dUsarA adhikArI sattArUr3ha na ho, taba taka zanaiH-zanaiH svAdhyAya karanA caahie| 19. rAjavyudgraha-samIpastha rAjAo me paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura usake pazcAt bhI eka dina-rAtri svAdhyAya nahIM kre|| 20. audArika zarIra-upAzraya ke bhItara pacendriya jIva kA vadha ho jAne para jaba taka kalevara paDA rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara paDA ho to svAdhyAya nahIM karanA caahie| asvAdhyAya ke uparokta 10 kAraNa audArika zarIra-sambandhI kahe gaye haiN| 21-28 cAra mahotsava aura cAra mahApratipadA-ASADha-pUrNimA, Azvina-pUrNimA, kArtika-pUrNimA aura caitra-pUrNimA ye cAra mahotsava haiN| ina pUrNimAo ke pazcAt Ane vAlI pratipadA ko mahApratipadA kahate haiN| iname svAdhyAya karane kA niSedha hai| ___29-32. prAtaH, sAyaM, madhyAhna aura ardha-rAtri-prAtaH sUrya ugane se eka ghaDI pahale tathA eka ghar3I piiche| sUryAsta hone se eka ghar3I pahale tathA eka ghaDI piiche| madhyAhna arthAt dopahara meM eka ghaDI Age aura eka ghaDI pIche evaM ardha-rAtri meM bhI eka ghaDI Age tathA eka ghar3I pIche svAdhyAya nahIM karanA caahie| (485)
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________________ APPENDIX 3 TECHNICAL TERMS ANUYOGADVARA SUTRA PART I The alphabetical index of technical terms according to aphorism number (A) aaroh and avaroh (ascending and descending scale) (260-1) aath nama (eight-named) (208, 261) abharana (169) abhava-siddhik (soul unworthy of liberation) (250) Abhinandan (203) abhinibodhik-jnana (sensory knowledge) (1) abhirudgata (260-8) abhra (clouds) (249) abhra vriksha (cloud-trees) (249) Acharanga (50) acharya (head of the group) (22) achitt (61) achitt dravya-skandh physical-skandh) (63) (physical achitt dravya-upakram upakram pertaining to the non-living) (78, 83) or mati-jnana achuyt (173, 216, 249) adada (202) achitt mahaskandh (the superlative aggregate of matter) (108, 152) adadanga (202) adambar (260-4) (non-living adbhut-rasa (sentiment of wonder) (262-1, 4, 11) addhakala (time) (132, 133, 216, 218, 250) (486) adharmastikaya (rest entity) (132, 133, 216, 218, 250) adhastan (lower) (216) Adhastan-adhastan Graiveyak (216) Adhastan-madhyam Graiveyak (216) Adhastan-uparitan Graiveyak (216) adholoka (lower world) (161, 162) adholoka kshetra-ananupurvi (random area-sequence of lower worlds) (164, 167) adholoka kshetra-pashchanupurvi (descending area-sequence of lower worlds) (166) adholoka kshetra-purvanupurvi (ascending area-sequence of lower worlds) (165) adhyayan (chapter) (6, 7) adhyayan-shatkavarg (29) agam (adding a letter) (227, 228) Agam (scriptures) (26, 51) agamatah-bhaava-avashyak (perfect avashyak in context of Agam or in context of knowledge) (23, 24) agamatah-bhaava-shrut (perfect shrut in context of Agam or in context of knowledge) (46, 47) agamatah-bhaava-skandh (perfect skandh in context of Agam) (69, 70) agamatah-bhaava-upakram (perfect upakram in context of Agam) (87, 88) agamatah-dravya-avashyak (physical aspect of avashyak in context of Agam or in context of knowledge) (13, 14, 15)
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________________ (physical agamatah-dravya-shrut aspect of shrut in context of Agam or in context of knowledge) (33, 35) kko agamatah-dravya-skandh (physical aspect of skandh in context of Agam) (56, 57) agamatah-dravya-upakram (physical aspect of upakram in context of Agam) (78) agni etao (230) Agni-kumar (216) aharak (237) aharak sharir (238) ahimsa (74) ahinakshar (ahinakkharam) (without shortening syllables) (14) ahoratra (202) Ajit (203) ajiva (non-living) (260-1) ajiva dravya (non-living substance) (216) ajiva-nama (name of a non-being) (213, 215) ajivodaya-nishpanna audayik-bhaava (culminated state caused by non-being) (236, 238) ajna (51) ajnana (ignorance) (238) ajnani (237) akar (shape) (205) akashastikaya (space entity) (132, 133, 216, 218, 250) akhyatik (232) akhyatik nama (verb) (232) akhyayak (fortune-tellers) (80) akriti (shape) (205) akritsnaskandh (incomplete skandh) (65, 67) aksha (akkhe) (12) (487) akshar sam (260-10) akshi (eye) (226) akul (72) alankrit (260-10) alankrit guna (260-10) aloka (space beyond or unoccupied space) (250) alpabahutva (less or more, quantum in degree, comparison of degree) (105, 122, 130, 149, 158, 190) alpabahutva-dvar (198) amantran (is used in addressing) (261) amilit (amiliyam) (without mixing up of different phrases) (14) amla (emblica officinalis) (82) amla rasa-nama (sour taste) (222) amogh (lines appearing around the solar disc after sunrise and before sunset) (249) anadi (without a beginning) (113) anadi-parinamik (transformative state without a beginning) (248, 250) anagatakaal (202) anant (203) ananupurvi (non-sequence; non sequential, random sequence) (99, 101, 103, 108, 109, 110, 111, 113, 114, 116, 118, 120, 121, 123, 124, 125, 126, 127, 128, 129, 130, 131, 134, 135, 138, 142, 145, 147, 150, 152, 153, 154, 155, 156, 157, 158, 160, 163, 164, 167, 168, 172, 176, 184, 191, 192, 201, 202, 203, 204, 205, 206, 207, 186, 188, 189, 193, 195, 196, 200) ananupurvi dravya (non-sequential substances) (99, 151, 152) Anat (173, 216, 249) anatyakshar (without extending syllables) (14) (anachchakkharam)
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________________ anaupanidhiki dravya-anupurvi (disorderly physical sequence) (95, 96, 97) anaupanidhiki kaal-anupurvi (disorderly time-sequence) (180, 182) anaupanidhiki kshetra-anupurvi (disorderly area-sequence) (139, 141) anavarana (244) andaja (andayam) (of egg origin) (41) anekadravyaskandh (skandh of many entities) (65, 68) anekaksharik (multi-syllable) (210, 212) Anga (6, 49) Anga Bahya Sutra (the corpus of scriptures other than the twelve Angas) (3, 4) Anga Pravishta Sutra (the corpus of scriptures that is called the Twelve Angas) (3) angul (205) anjali (offerings or salutations with hollowed hands) (27) anshuk yarn (anshue) (43) Antakriddashanga (50) antakrit (244) antar (intervening period between loosing the present form and regaining it) (105, 111, 122, 128, 149, 155, 196) antaraya (233, 246) antaraya-karma-vipramukta (244) anu (atom) (2) anubhaava (gesture) (262-11) anugam (systematic elaboration) (75, 98, 105, 107, 115, 122, 142, 149, 183, 190, 199) anujna (to be taught) (2, 3, 4, 5) anunasa dosh (260-10) anupurvi (sequence, sequential, sequential configuration) (92, 93, 98, 99, 100, 101, 103, 108, 109, 110, 111, 113, 114, 116, 118, 120, 125, 126, 128, 129, 143, 144, 145, 147, 153, 154, 155, 156, 157, 158, 184, 186, 188, 189, 191, 192, 195, 196) anupurvi dravya (sequential substances) (124, 151, 192) Anuttaraupapatikadashanga (50) Anuttaraviman (173) Anuttaropapatik (gods residing in highest heaven called anuttar or unique) (216, 249) anuyoga (disquisition or elaboration) (2, 3, 4, 5, 75) anuyogadvar (approach or door or method of disquisition) (75, 98) apaan (202) apachit (devoid of life) (68) apad (pertaining to those without feet) (79) apad-upakram (upakram pertaining to those without feet) (82) apadan (is used for the object from which something 18 separated) (ablative case) (261) Aparajit (216) aparyapt (216) aparyapt badar prithvikaya (underdeveloped gross earth-bodied) (216) aparyapt dvindriya (under-developed two sensed-being) (216) aparyapt garbhavyutkrantik chatushpad sthalachar-panchendriya tiryanch-yonik (under-developed quadruped terrestrial five-sensed animal born out of womb) (216) aparyapt garbhavyutkrantik jalachar. panchendriya tiryanch-yonik (underdeveloped aquatic five-sensed animal born out of womb) (216) ( 488 )
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________________ aparyapt garbhavyutkrantik khecharpanchendriya tiryanch-yonik (underdeveloped aerial five-sensed animal born out of womb) (216) aparyapt garbhavyutkrantik manushya (under-developed human being born out of womb) (216) aparyapt sammurchhim chatushpad sthalachar-panchendriya tiryanchyonik (under-developed quadruped terrestrial five-sensed animal of asexual origin) (216) aparyapt sammurchhim jalachar. panchendriya tiryanch-yonik (underdeveloped aquatic five-sensed animal of asexual origin) (216) aparyapt sammurchhim khechar. panchendriya tiryanch-yonik (underdeveloped aerial five-sensed animal of asexual origin) (216) aparyapt sammurchhim manushya (under-developed human being of asexual origin) (216) aparyapt sukshma prithvikaya (underdeveloped minute earth-bodied) (216) apkaya (water-bodied) (216) apradeshi (devoid of space-points) (114, 158) aprashast (unrighteous) (89, 91) aprashast-bhaava-upakram (unrighteous means of knowing thoughts of others) (90, 91) apricchana (206) Ar (203) arab (204) aradhana (29) Arana (173, 216, 249) ardh-sam (260-10) Arhantas (the venerated ones) (50) Arhat (244) Arishtanemi (203) arth-padaprarupana (semantics) (98, PS* 115, 142, 183, 199) arthadhikar (giving synopsis) (74, 92) arthanipura (202) arthanipuranga (202) Arunavaradveep (169) Arunavarasamudra (169) aryaa (aja) (2") asadbhaava sthapana (installation of imaginary or unrealistic image of a thing) (12) asamyam (indiscipline) (238) ashva (horse) (232) ashvakranta (260-8) asiddha (237) asiddhatva (absence of ultimate purity) (238) askhalit (akkhaliyam) (without skipping syllables) (14) astikaya (conglamorative ontological category according to jain philosophy) (63) Asur-kumar (216) atitakaal (202) atmapradeshas (soul-space-points) (108) audarik (238) audarik sharir (238) audayik (233, 251) audayik-aupashamik-bbaava (culminated and pacified state) (253) audayik-aupashamik-kshayik-bhaava (culminated, pacified and extinct state) (255) audayik-aupashamik-ksbayik. kshayopashamik-bhaava (culminated, pacified, extinct and extinct-cumpacified state) (257) ( 489 )
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________________ audayik-aupashamik-kshayikkshayopashamik-parinamik-bhaava (culminated, extinct, pacified, extinctcum-pacified and transformed state) (259) audayik-aupashamik-kshayikparinamik-bhaava (culminated, pacified, extinct and transformed state) (257) audayik-aupashamik-kshayopashamikbhaava (culminated, pacified and extinct-cum-pacified state) (255) audayik-aupashamik-kshayopashamikparinamik-bhaava (culminated, pacified, extinct-cum-pacified and transformed state) (257) audayik-aupashamik-parinamikbhaava (culminated, pacified and transformed state) (255) audayik-bhaava (culminated state) (113, 207, 233, 234, 235, 236, 252, 253, 254, 255, 256, 257, 258, 259) audayik-kshayik-bhaava (culminated and extinct state) (253) audayik-kshayik-kshayopashamikbhaava (culminated, extinct and extinct-cum-pacfied state) (255) audayik-kshayik-kshayopashamik parinamik-bhaava (culminated, extinct, extinct-cum-pacified and transformed state) (257) audayik-kshayik-parinamik-bhaava (culminated, extinct and transformed state) (255) audayik-kshayopashamik-bhaava (culminated and extinct-cum-pacified state) (253) audayik-kshayopashamik-parinamikbhaava (culminated, extinct-cumpacified and transformed state) (255) audayik-parinamik-bhaava (culminated and transformed) (253) aupanidhik (96) aupanidhiki dravya-anupurvi (orderly physical sequence) (95, 96, 131, 135) aupanidhiki kaal-anupurvi (orderly time-sequence) (180, 181, 201) aupanidhiki kshetra-anupurvi (orderly area-sequence) (139, 140, 160, 163, 176) aupasargik (232) aupasargik nama (prefix) (232) aupashamik (233, 251) aupashamik charitra-labdhi (241) aupashamik samyaktva-labdhi (241) aupashamik-bhaava (pacified state) (113, 207, 233, 239, 252, 253, , 254, 255, 256, 257, 258, 259) aupashamik-kshayik-bhaava (pacified and extinct state) (253) aupashamik-kshayik-kshayopashamikbhaava (pacified, extinct and extinctcum-pacified state) (255) aupashamik-kshayik-kshayopashamikparinamik-bbaava (pacified state, extinct, extinct-cum-pacified and transformed state) aan (202) aupashamik-kshayik-parinamik. bhaava (pacified state, extinct and transformed state) (255) aupashamik-kshayopashamik-bhaava (pacified and extinct-cum-pacified state) (253) aupashamik-kshayopashamikparinamik-bhaava (pacified, extinctcum-pacified and transformed state) (255) aupashamik-parinamik-bhaava (pacified and transformed state) (253) ( 499 )
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________________ aviruddha (21) avishuddha (impure) (97) avyatyamredit (avachchameliyam) (without combining different phrases and aphorisms) (14) avyaviddhakshar (avaiddhakkharam) (without shifting syllables) (14) aya (75) ayan (202) ayat samsthana-name ( rectangular structure-name) (224) ayush-karma-vipramukta (244) ayut (202) ayutanga (202) (B) aurnik (45) aushtrik (45) avaas (169) avadhi (defined parameters) (1) avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance) (1, 2) avaktavya (inexpressible) (99, 101, 103, 108, 109, 111, 113, 114, 116, 118, 120, 121, 123, 124, 125, 126, 127, 128, 129, 130, 143, 145, 147, 150, 152, 153, 154, 155, 156, 157, 158, 184, 186, 188, 191, 192, 193, 195, 196, 200) avaktavya dravya (inexpressible substances) (114, 151, 158) avalika (202) avasarpini (202) avashyak (essential or obligatory) (9) avashyak (obligatory duties) (28, 29) Avashyak-shrut-skandh (the book of this name) (71) Avashyak-vyatirikta Shrut (books other than the said Avashyak Sutra (5) avashyakaraniya (29) avashyaki (206) avava (202) avavanga (202) avedan (244) avidyaman-antaraya (244) avidyaman-ayushk (244) avidyaman-darshanavarana (244) avidyaman-gotra (244) avidyaman-janavarana (244) avidyaman-mohaniya (244) avidyaman-nama (244) avidyaman-vedaniya (244) avighusta guna (260-10) avirat (237) badar prithvikaya (gross earth-bodied) (216) bahoohate (231) balaka (212) Balukaprabha (165, 249) Balukaprabha Naarak (infernal being of the hell named Balukaprabha) (216) bhaag (spatial proportion) (105, 122, 149, 156) bhaava (essence attribution, mental aspect or essence, state) (8, 105, 122, 149, 233) bhaava-anupurvi (state-sequence) (207) bhaava-avashyak (avashyak as essence or perfect-avashyak) (9, 23) bhaava-dvar (198) bhaava-shrut (mental aspect of shrut, shrut as essence or perfect-shrut) (1, 30, 39, 46) bhaava-skandh (skandh as essence or perfect-skandh) (52, 69) bhaava-upakram (upakram as essence or perfect-upakram) (76, 87, 92) ( 491 ) XX
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________________ bhikshondak (bhicchunda) (21) bhimasurokta (49) bhoot (216) bhuj-parisarp sthalacharpanchendriya tiryanch-yonik (limbed reptilian terrestrial five-sensed animal) (216) Bhujagavaradveep (169) bonda (45) bondaja (bondayam) (of fruit origin) (42, 45) Brahmalok (173, 216) Buddha (244) bhaavanupurvi (93) bhaavas (states) (262-11) Bhagavantas (the divinely magnificent ones) (50) bhakti (devotion) (262-1, 11) bhang-samutkirtanata (enumeration of divisions or bhangs) (98, 100, 115, 142, 144, 133, 185, 199) bhangopadarshanata (explication of divisions or bhangs) (98, 102, 115, 119, 142, 146, 183, 187, 199) bhangs (alternatives, types, categories, etc.) (98, 101, 103, 118, 187, 252, 256, 257, 258) bhaya-siddhik (soul worthy of liberation) (250) bhavan (abodes of gods) (249) bhavan-vasi (mansion residing god) (216) Bhavanpati nikaya (the realm of vimana or celestial vehicle dwelling gods) (21) bhavya sharir (a body that has the potential of acquiring some thing) (8) bhavya sharir dravya-avashyak (physical-avashyak as body of the potential knower) (16, 18) bhavya sharir dravya-shrut (physicalshrut as body of the potential knower) (36, 38) bhavya sharir dravya-skandh (physical-skandh as body of the potential knower) (58, 60) bhavya-sharir-dravya-upakram (physical upakram as the body of the potential knower not in context of Agam) (78) bhaya (fear) (262-11) bhayanak-rasa (sentiment of fear or horror) (262-1, 11) bheet dosh (260-10) chakravartis (203) charmakhandik (chammakhandiya) (21) chandal (260-5) chandra (moon) (169, 216) chandragrahan (lunar eclipse) (249) chandra-parivesh (halo of the moon) (249) Chandraprabh (203) char nama (chaturnama) (four-named) (208) charak (charag) (21) charitra (conduct) (241) charitra mohaniya (conduct deluding karma) (241) charitra-labdhi (attaining purity of conduct) (241) chaturasra samsthana-name (square structure-name) (224) chaturdashpurva-dhari (247) chaturindriya (four-sensed being) (216) chaturnama (four-named) (227) ( 492 )
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________________ chaturvimshatistava (6, 74) chatushpad (quadrupads) (79) chatushpad sthalachar-panchendriya tiryanch-yonik (quadruped terrestrial five-sensed animal) (216) chatushpad-upakram (upakram pertaining to quadrupads) (81) chaula (a type of pulse) (14) chetana (sentience or consciousness) (1) chhadmasth (237) chhaha nama (six-named) (208, 233) chhand (260-10) chhandana (206) chikitsa (to heal) (74) chinanshuk yarn (chinanshue) (43, 45) chirak (chirig) (21) chirmi seed (abru precatorious) (20) chitra karma (chitta kamme) (painting) (12) chitt (retained in mind) (14, 57) chulika (202) chulikanga (202) chyavit (killed or deprived of life using a weapon or other means) (17) chyut (dead or devoid of life naturally because of end of life-span defining karmas) (17) deva (gods or divine being) (216, 237) Devadatt (214) dhaivat svar (musical note) (260-1, 260-2, 260-3, 260-4, 260-5,) dhanya (grains) (226) dharma (203) dharmachintak (dhammachintag) (21) dharmastikaya (motion entity) (113, 132, 133, 135, 163, 216, 218, 219, 250) Dhatakikhandadveep (169) dhavati (232) dhi (211) dhol (260-4) Dhoom-prabha (165, 249) Dhoom-prabha Naarak (infernal being of the hell named Dhoom-prabha) (216) dhoomika (mist) (249) dhruva (eternal) (29) dhruva nigraha (29) dhvani (sound) (260-1) digdaha (conflagration in certain direction) (249) Dik-kumar (216) divas (202) do nama (dvinama) (two-named or binamed) (208, 209, 210) dravya (physical; physical aspect, physical aspect of attribution, substance or mass) (8, 22, 96, 114, 158, 216, 217) dravya and pradesh (substance-cumspace-points) (114) dravya anupurvi (physical aspect of anupurvi or sequence) (93, 95, 96, 145, 147, 149, 152, 156, 159, 183, 186, 187, 188, 190) dravya skandh (physical aspect of skandh) (52, 56) dravya upakram (physical aspect of upakram) (76, 78) dadheedam (231) dandagram (231) darshan (perception) (241) darshan mohaniya karma (perception deluding karma) (241) darshanavaraniya (233, 246) darshanavaraniya-karma-vipramukta (244) ( 493 )
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________________ * ekendriya (one-sensed being) (216) evambhuta naya (etymological viewpoint or that related to words used in original derivative sense and significance) (15,97) dravya-avashyak (physical aspect of avashyak) (9, 13, 14, 21, 22, 78, 95) dravya-Jina (physical aspect of Jina) (13) dravya-nama (substance name) (217, 218) dravya-shrut (physical aspect of shrut) (1, 30, 33, 39) dravyapraman (quantitive analysis of the numerical quantity) (122, 124, 149) dravyapramana (numerical measure) (105) dravyarth-pradesharthata (158) dravyarthata (158) dravyarthik naya (existent material aspect) (97) dravyatva (192) Drishtivada (50) drumo (tree) (226) drut dosh (260-10) durabhi gandh-nama (bad smell) (221) dus nama (ten-named) (208) Dvadashanga Ganipitak (the twelvepart canon compiled by Ganadharas) (50) dvar (door of disquisition) (75, 156, 200) dveep (mass of land surrounded by water, continent, island) (169) Dveep-kumar (216) dvinama (bi-named) (213, 216) dvindriya (two-sensed being) (216) dvipad (pertaining to bipads) (79) dvipad-upakram (upakram pertaining to bipads) (80) gana (72) Ganadhars (203) ganana-anupurvi (counting sequence) (93, 204) gandh (smell) (169, 238) gandh-nama (smell-name) (219, 221) gandhar gram (scale) (260-6, 260-9) gandhar svar (musical note) (260-1, 260-2, 260-3, 260-4, 260-5) Gandharva (216) gandharva nagar (castle in the air) (249) garbh (45) garbhavyutkrantik (216) garbhavyutkrantik chatushpad sthalachar-panchendriya tiryanchyonik (quadruped terrestrial fivesensed animal born out of womb) (216) garbhavyutkrantik jalacharpanchendriya tiryanch-yonik (aquatic five-sensed animal born out of womb) (216) garbhavyutkrantik khecharpanchendriya tiryanch-yonik (aerial five-sensed animal born out of womb) (216) garbhavyutkrantik manushya (human being born out of womb) (216) gati-jati-sharira-angopangabandhan-sanghat-samhanananekashariravrindasamghata vipramukta (244) gati-nama-karma (238) (E) eka nama (one-named) (208, 209) ekaksharika (monosyllable) (210) ( 494 )
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________________ guruvachanopagat (guruvayanovagayam) (acquired through the discourse of the guru) (14) * OROOOOOOOOOORPROGRAMOWANY gatis (dimension or realm of birth) (238) gautam (gotam) (21) gauvratik (govattiya) (21) ghar (house) (249) ghat (215) ghatotra (229) ghoshasamam (ghoshasamam) (recited it fluently with phonetic perfection) (14) ghotakmukha (49) ghrit (butter) (171) Ghritadverp (169) ghritoda (171) Ghritodasamudra (169) giri (hill) (226) godhika (260-4) gomukhi (260-4) graha (planet) (216) graha sam (260-10) Graiveyak (173, 249) Graiveyak-vasi (dwelling in a celestial area named Graiveyak) (216) gram (scale) (260-6, 9, 11) gram (village) (249) granth (51) granthim (ganthime) (made by stringing) (12) grihidharmi (gihidhamm) (21) guna (attributes) (217) guna-nama (attribute-name) (217, 219) gunadaharana (73) gunasthana (241) gunavat pratipatti (73) gunavato thuti (203) guru sparsh-nama (heavy touch-name) hamsa (45) hamsagarbh (cocoon womb) (41) haridra varna-nama (yellow appearance) (220) harit (260-7) hasya-rasa (sentiment of humour or comic sentiment) (262-1, 8, 11) hetuyukta (260-10) hoam (offerings in fire) (27) hrad (169) hri (211) huhuka (202) huhukanga (202) hunda samsthan (205) . R icchakar (206) ikshurasa (sugar-cane juice) (171) Ikshuvara (171) Ikshuvaradveep (169) Ikshuvarasamudra (169) Indra (king of gods) (21) indradhanush (rainbow) (249) Ishan (173, 216, 249) Ishatpragbharaprithvi (173, 174, 249) itvarika (for a specific period of time or temporary) (12) c.. Jakkha (Yaksha) (21) jalachar-panchendriya tiryanch-yonik (aquatic five-sensed animal) (216) (223) * * ( 495 ) 9
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________________ jnayak sharir dravya-shrut (physicalshrut as body of the knower) (36, 37) jnayak sharir dravya-skandh (physical-skandh as body of the knower) (58, 59) jnayak sharir-bhavya sharir vyatirikta dravya-avashyak (physical-avashyak other than the body of the knower and the body of the potential knower) (16, 19,95) jnayak sharir-bhavya sharir vyatirikta dravya-shrut (physical-shrut other than the body of the knower and the body of the potential knower) (36, 39) jnayak sharir-bhavya sharir vyatirikta dravya-skandh (physical-skandh other than the body of the knower and the body of the potential knower) (58, 61, 65) jalla (rope-dancers) (80) jambu (jamun) rose apple) (226) Jambudveep (169, 170, 171) jananavaraniya (246) jap (reciting mantras) (27) Jayant (216) jbalar (260-4) jhanjh (260-4) Jina (244) jirna ghee (stale butter) (249) jirna gud (stale jaggery) (249) jirna sura (stale wine) (249) jirna tandul (stale rice) (249) jit (thiyam) (14, 57) jiva (living) (260-1) jiva dravya (living substance) (216) jiva-nama (name of a being) (213, 214) jivastikaya (life entity) (132, 133, 218, 250) jivodaya-nishpanna (culminated state manifesting directly in soul) (236) jivodaya-nishpanna audayik-bhaava (culminated state manifesting directly in soul) (237) jiyam (chatt) (14) jna sharir or jnayak sharir (a body that has acquired some thing) (8) jnana (knowledge) (1) jnananvaraniya (knowledge obscuring) (233) jnanavaran (235) jnanavaraniya karma (knowledge obscuring karma) (74) jnanavaraniya-karma-vipramukta (244) Jnatridharmakatha (50) jnayak sharir dravya-avashyak (physical-avashyak as body of the knower) (16, 17) jnayak sharir-bhavya sharir vyatirikta dravya-upakram (physical-upakram other than the body of the knower and the body of the potential knower) (78) jugupsa (loathing) (262-11) Jyotishk (stellar god) (216) (K) kaal (duration of existence or life-span, time) (105, 122, 149, 188, 192) kaal-anupurvi (time-sequence) (93, 180, 183, 187, 192, 194) kaal-upakram (time-upakram) (76, 86) kabadik (those who carry luggage in slings tied at both ends of a pole) (80) kakasvar dosh (260-10) kalas (subjects including various arts, crafts and skills) (49) kalika shrut (the scriptures that can be studied at specific time) (4) kaloda (171) Kalodadhisamudra (169) ( 496 )
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________________ kalpateet (born outside the Kalpheaven) (216) Kalpendra (13) (169) kalpopapanna (born in Kalp-heaven or a specific celestial area) (216) Kama-shastra (49) kanak-saptati (49) kanthavishuddh (260-10) kanthoshtavipramukta (kanthotthavippamukkam) (emanating from vocal cords and lips) (14) kanya (212) kapihasit (laugh of a monkey) (249) karan (instrument) (instrumental case) (261) karkash sparsh-nama (hard touchname) (223) karman sharir (238) karpasik (49) karun-rasa (pathos or sentiment of compassion) (262-1, 9, 11) kashaya rasa-nama ( astringent taste) (222) kashaya-charitra-mohaniya karma (238) kashayas (passions) (238) kat (215) kathaka (story tellers) (80) kattha kamme (kashtha karma or wood work) (12) katuk rasa-nama (pungent taste) (222) kaudi (a small shell) (21) kaumudi (moonlit night) (14) kauraviya (260-7) kautava (45) kautavva yarn (kutuve) (44) Kautilya (Arthashastra) (49) kaya (72) kayotsarg (practice of dissociating mind from the body) (6, 74) ketaki (screwpine) (90) Keval-darshi (244) Keval-jnana (omniscience) (1, 2) Kevali (omniscient) (244,255) Kevalisamudghat (the process through which an omniscient destroys the residual karma particles) (108) khalu (232) Khanda (Skanda) (21) khechar-panchendriya tiryanch-yonik (aerial five-sensed animal) (216) kheer (a pudding of rice cooked in milk) (14) kimpurush (62, 216) Kindaladveep (169) Kindalasamudra (169) Kinnar (62, 216) kitaja (kidayam) (of insect origin) (43, 45) kittis yarn (kittise) (44, 45) koot (169) kosha (45) koti (crore or ten million) (204) kotishat (hundred koti or one arab or billion) (204) Kottakriya devi (Kottakiriya) (21) kraunch (curlews) (260-3, 260-5) Kraunchavaradveep (169) Krimiraga sutra (45) krimiraga yarn (kimirage) (43) krishna varna-nama (black appearance) (220) krishna-leshyi (237) kritsnaskandh (complete skandh) (65, 66) ( 497)
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________________ a ORA READ.RIDROS PARA RODOREDAD krodh (rage) (262-11) krodh-kashayi (237) kshaya (state of extinction of karmas) (233, 242, 243) kshaya-nishpanna (produced by extinction) (242, 244) kshayik (233, 251) kshayik samyaktva (righteousness produced by extinction of karma) (253, 255, 257, 259) kshayik-bhaava (extinct state) (113, 207, 233, 242, 244, 252, 253, 254, 255, 256, 257, 258, 259) kshayik-kshayopashamik-bhaava (extinct and extinct-cum-pacified state) (253) kshayik-kshayopashamik-parinamikbhaava (extinct, extinct-cum-pacified and transformed state) (255) kshayik-parinamik-bhaava (extinct and transformed state) (253) kshayopasham (destruction-cumsuppression, extinction-cumpacification) (1, 233, 245, 246) kshayopasham-nishpanna (state caused by extinction-cum-pacification) (245) kshayopasham-nishpanna kshayopashamik-bbaava (state of extinction-cum-pacification caused by extinction-cum-pacification) (247) kshayopashamik (233, 251) kshayopashamik-bhaava (state of extinction-cum-pacification) (113, 207, 233, 245, 252, 253, 254, 255, 256, 257, 258, 259) kshayopashamik-parin amik-bhaava (extinct-cum-pacified and transformed state) (253) kshayopashamiki-abhinibodhik-jnanalabdhi (247) kshayopashamiki-achakshu-darshanlabdhi (247) kshayopashamiki-Acharanga-dhari (247) kshayopashamiki-Antakriddashangadhari (247) kshayopashamikiAnutaraupapatikadashanga-dhari (247) kshayopashamiki-avadhi-darshan. labdhi (247) kshayopashamiki-baal-pandit-virya. labdbi (247) kshayopashamiki-baal-virya-labdhi (247) kshayopashamiki-chakshu-darshanlabdhi (247) kshayopashamiki-charitracharitralabdhi (247) kshayopashamiki-chedopasthapanalabdhi (247) kshayopashamiki-dana-labha-bhogaupabhoga-labdhi (247) kshayopashamiki-Drishtivada-dhari (247) kshayopashamiki-gani (247) kshayopashamiki-Jnatadharmakathangadhari (247) kshayopashamiki-manahparyavajnana-labdhi (247) kshayopashamiki-mati-ajnana-labdhi (247) kshayopashamiki-mithya-darshanlabdhi (247) kshayopashamiki-Navapurva-dhari (247) kshayopashamiki-pandit-virya-labdhi (247) kshayopashamiki-parihara-vishuddhilabdhi (247) * (498)
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________________ kshayopashamiki-Prashnavyakarandhari (247) kshayopashamiki-samayik-charitralabdhi (247) kshayopashamiki-Samvayanga-dhari (247) kshayopashamiki-samyagmithya. darshan-labdhi (247) kshayopashamiki-samyak-darshanlabdhi (247) kshayopashamiki-shrotrendriyalabdhi (247) kshayopashamiki-shrut-ajnana-labdhi (247) kshayopashamiki-sparshanendriyalabdhi (247) kshayopashamiki-Sthananga-dhari (247) kshayopashamiki-sukshma-samparayiklabdhi (247) kshayopashamiki-Sutrakritanga-dhari (247) kshayopashamiki.Upasakadashangadhari (247) kshayopashamiki-vachak (247) kshayopashamiki-vibhanga-jnanalabdhi (247) kshayopashamiki-Vipakashrut-dhari (247) kshayopashamiki-virya-labdhi (247) kshayopashamiki-Vyakhyaprajnaptidhari (247) ksheena-abhinibodhik-janavarana (244) ksheena-achakghu-darshan-avarana (244) ksheena-antaraya (244) ksheena-asata-vedaniya (244) ksheena-ashubha-nama (244) ksheena-avadhi-darshan-avarana (244) ksheena-avadhi-janavarana (244) ksheena-avarana (244) ksheena-ayush (244) ksheena-bhoga-antaraya (244) ksheena-chakshu-darshan-avarana (244) ksheena-charitra-mohaniya (244) ksheena-dana-antaraya (244) ksheena-darshan-mohaniya (244) ksheena-deva-ayushk (244) ksheena-dvesh (244) ksheena-gotra (244) ksheena-keval-janavarana (244) ksheena-kevala-darshan-avarana (244) ksheena-krodh (244) ksheena-labha-antaraya (244) ksheena-lobha (244) ksheena-manahparyava-janavarana (244) ksheena-manushya-ayushk (244) ksheena-moba (244) ksheena-parak-ayushk (244) ksheena-nicha-gotra (244) ksheena-nidra (244) ksheena-nidranidra (244) ksheena-prachala (244) ksheena-prachalaprachala (244) ksheena-raga (244) ksbeena-sata-vedaniya (244) ksheena-shruta-janavarana (244) ksheena-shubh-nama (244) ksheena-styanagriddhi (244) ksheena-tiryanch-ayushk (244) ksheena-uchcha-gotra (244) ksheena-upabhoga-antaraya (244) ksheena-vedana (244) ( 499)
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________________ ksheena-virya-antaraya (244) kshetra (area, area of location) (105, 109, 122, 147, 149, 151, 153) kshetra-anupurvi (area-sequence) (93, 139, 151, 156, 158, 183, 194, 197, 198, 200) kshetra-dvar (153) kshetra-upakram (area-upakram) (76, 85) kshetranupurvi dravyas (areasequential substances) (152) kshira (milk) (171) Kshiradveep (169) kshiroda (171) Kshirodasamudra (169) kshudrika (260-9) kubja samsthan (205) kulakars (203) kulik (a stick like wooden implement) lata (212) laukik (19, 25) laukik dravya-avashyak (mundane physical-avashyak) (20) laukik-bhaava-avashyak (mundaneperfect-avashyak) (26) laukik-bhaava-shrut (mundaneperfect-shrut) (49) laukik-no-agamatah-bhaava-avashyak (mundane-perfect-avashyak without scriptural knowledge) (26) lava (202) lavana (salt) (171) Lavanasamudra (169, 171) laya sam (260-10) lepya kamme (lepya karma) (12) leshya (complexion of soul) (28, 238) lobh-kashayi (237) lohit varna-nama (red appearance) (220) loka (occupied space, universe) (250, 151) lokakasha (108) Lokayat scriptures (49) lokottar (19, 25) lokottarik (spiritual) (22, 48) lokottarik bhaava-avashyak (spiritual perfect-avashyak) (28) lokottarik bhaava-shrut (spiritual perfect-shrut) (50) lokottarik dravya-avashyak (spiritual physical-avashyak) (22) lope (dropping a letter) (227, 229) (85) kundani (228) Kunthu (203) kupravachanik (19, 25) kupravachanik bhaava-avashyak (pervert-perfect-avashyak) (27) kupravachanik dravya-avashyak (pervert physical-avashyak) (21) Kuru (169) Kushavaradveep (169) (L) laghu sparsh-nama (light touch-name) (223) Lakshmi (226) lankha (acrobats, specially those who use pole) (80) Lantak (173, 216) lasak (dance-drama artists, eulogizers) (80) (M) Laas (202) madari (a person who trains animals and earns his living by displaying their tricks) (14) (500)
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________________ madhoodakam (231) madhu (honey) (226) madhur guna (260-10) madhura rasa-nama (sweet taste) (222) madhya (medium) (260-9) madhyam (middle) (216) madhyam gram (260-6, 8) madhyam svar (musical note) (260-1, 2, 3,4,5) Madhyam-Adhastan Graiveyak (216) Madhyam-Madhyam Graiveyak (216) Madhyam-Uparitan Graiveyak (216) magadh (bards) (80) Mahabharat (49) mahabheri (260-4) Mahashukra (173, 216) mahavir (one endowed with great courage) (8, 262-2) Mahendra (173, 216) mahika (frost) (249) mahorag (62, 216) mala (garland) (212, 226) Malaya sutra (45) Malaye (Malaya yarn) (43) male ime (230) malla (wrestlers) (80) Malli (203) manahparyav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy) (1, 2) manda (low) (260-9) Mandar (169) mangi (260-7) mankha (mendicants seeking alms by displaying pictures) (80) manushya (human being) (216, 237) marg (29) Mathar scriptures (49) mati-jnana (2) mati-jnanavarana (sensory-knowledge obscuring) karma (1) maushtika (boxers and arm-wrestlers) (80) meghagarjana (thunder) (249) Meru (171) mishra (61, 232) mishra dravya-skandh (mixed physical-skandh) (64) mishra dravya-upakram (mixed physical-upakram) (78) mishra nama (mixed) (232) mishri (large crystals of sugar) (83) mit (miyam) (made assessment in terms of number of verses, words, syllables, etc ) (14, 57, 260-10) mithyadarshan (false perception) (238) mithyakar (206) mithydrishti (237) mohaniya (233, 246) mohaniya karma (deluding karma) (240, 241, 255) mohaniya-karma-vipramukta (244) moong (green gram) (14) mridang (260-4) mridu sparsh-nama (soft touch-name) (223) mriduk (260-10) mrigalomik (45) mrigalomik yarn (miyalomiya) (44) muhurt (202) mukta (244) Mukund (Mugund) (21) Munisuvrat (203) murcchana (modulation) (260-7, 8, 9, 11) ( 501 )
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________________ (N) naad (resonating sound) (260-1) naag (169) Naag-kumar (21, 216) naarak (infernal being) (216) nadi (169) nadihate (231) nagar (city) (249) nagara (260-4) nagasukshma (49) naigam naya (coordinated viewpoint) (96) naigam-vyavahar naya (coordinated and particularized viewpoints) (97, 101, 116, 129, 151, 187, 192) naigam-vyavaharnaya sammat (conforming to coordinated and particularized viewpoints) (141, 182) naigam-vyavahar naya sammat ananupurvi dravya (non-sequential substances conforming to coordinated and particularized viewpoints) (104, 106, 108, 109, 111, 114, 158, 189, 195, 196) naigam-vyavaharnaya sammat anaupanidhiki dravya-anupurvi (disorderly physical sequence conforming to coordinated and particularized viewpoints) (98) naigam-vyavaharnaya sammat anaupanidhiki kaal-anupurvi (disorderly time-sequence conforming to coordinated and particularized viewpoints) (183) naigam-vyavaharnaya sammat anaupanidhiki kshetra-anupurvi (disorderly area-sequence conforming to coordinated and particularized viewpoints) (142) naigam-vyavaharnaya sammat anupurvi (114, 158) naigam-vyavaharnaya sammat anupurvi dravya (sequential substances conforming to coordinated and particularized viewpoints) (104, 106, 108, 109, 110, 111, 113, 148, 154, 155, 156, 157, 189, 191, 193, 195, 196, 197) naigam-vyavahar naya sammat arthpadaprarupana (semantics conforming to coordinated and particularized viewpoints) (99, 100, 143, 144, 184, 185) naigam-vyavaharnaya sammat avaktavya dravya inexpressible substances conforming to coordinated and particularized viewpoints) (104, 106, 111, 114, 158, 189, 195, 196) naigam-vyavahar naya sammat bhangsamutkirtanata (enumeration of divisions or bhangs conforming to coordinated and particularized viewpoints) (101, 102, 145, 146, 186, 187) naigam-vyavaharnaya sammat bhangopadarshanata (explication of divisions or bhangs conforming to coordinated and particularized viewpoints) (103, 147, 188) naigam-vyavaharnaya sammat kshetra-anupurvi (area-sequence conforming to coordinated and particularized viewpoints) (193) naigam-vyavaharnaya sammat kshetra-anupurvi dravya (areasequential substances conforming to coordinated and particularized viewpoints) (150, 152, 153) naigam-vyavahara naya sammat dravyanupurvi (substance-sequence conforming to coordinated and particularized viewpoints) (116) naigama naya (coordinated viewpoint) (15, 18, 57, 97) naipatik (232) (502)
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________________ * Baipatik nama (indeclinable) (232) nairayik (237) naishedhiki (206) nakshatra (heavenly body) (169, 216) nalika (water-clock) (86) nalina (202) nalinanga (202) nama (name) (8, 92, 208, 209) nama anupurvi (sequence as name) (93, 94) nama avashyak (avashyak as name) (9, 10, 12, 77, 94) nama shrut (shrut as name) (30, 31, 33) nama skandh (skandh as name (52, 53, 55) nama upakram (76, 77) namasam (nama sama) (committed to memory as firmly as one's own name) (14) Nami (203) namik (232) namik nama (name or noun) (232) namokkaramaiyai (offering salutations or homage) (27) Nandi (260-9) Nandidveep (169) Nandisamudra (169) napumsak-nama (neuter-name) (226) napumsak-vedi (237) narak (hell) (238, 249) Narasingha (260-4) nata (actors) (80) naya (viewpoint) (37, 59, 75, 97) nayuta (202) nayutanga (202) neel varna-nama (blue appearance) (220) neel-kapot-teja-padma-shukla-leshyi (237) Nemi (203) nidhi (96, 169) nigraha (disciplining)(29) nigraha (restrains) (29) nikar (72) nikaya (72) nikshep (attribution) (7, 8, 75) nimantrana (206) niravarana (244) nirdesh (indication) (nominative case) (261) nirdosh (260-10) nirghat (thunder storm) (249) nirvedan (244) nischita (particular) (8) nishad svar (musical note) (260-1, 2, 3, 4,5) nishvasitocchavasit sam (260-10) niyat (given) (8) no antaraya (244) no avarana (244) no ayush (244) no gotra (244) no moba (244) no nama (244) no nama (nine-named) (208, 262-1) no vedana (244) no-agam-jnayak-sharir-dravya. upakram (physical upakram as the body of the knower not in context of Agam) (78) no-agamatah-bhaava-avashyak (perfect avashyak not in context of Agam or only in context of action) (23, 25) no-agamatah-bhaava-shrut (perfect shrut not in context of Agam or only in context of action) (46) ( 508 )
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________________ toy 61** $16 no-agamatah-bhaava-skandh (perfectskandh without scriptural knowledge) (69, 71) no-agamatah-bhaava-upakram (perfect upakram not in context of Agam) (87, 89) no-agamatah-bhaava-upakram (the means or effort of knowing the thoughts and intentions of others without scriptural knowledge) (91) no-agamatah-dravya-avashyak (physical aspect of avashyak not in context of Agam or only in context of action) (13, 16) no-agamatah-dravya-shrut (physical aspect of shrut not in context of Agam or only in context of action) (33, 36) no-agamatah-dravya-skandh (physical aspect of skandh not in context of Agam) (56, 58) no-agamatah-dravya-upakram (physical aspect of upakram not in context of Agam or only in context of action) (78) nokashaya (sub-passions) (238) nokashaya-charitra-mohaniya karma (238) nrityak (dancers) (80) nyagrodhaparimandal samsthan (205) Nyaya (29) Padmaprabh (203) pakhandasth (pasandattha) (21) paksha (202) palyopam (202) panch nama (five-named) (208, 232) pancham svar (musical note) (260-1, 2, 3,4,5) panchendriya (five-sensed being) (216) pandarang (pandurang) (21) Pankaprabha (165, 249) Pankaprabha Naarak (infernal being of the hell named Pankaprabha) (216) paramanu (ultimate-particle) (63, 67, 99, 108, 109, 114, 116, 136, 137, 143, 151, 152, 158, 188, 192, 216, 225, 249) paramanu pudgala (ultimate-particle of matter) (99, 103, 110, 111, 116, 120, 136, 137, 143, 147, 216, 249) par (232) parijit (prijiyam) (perfected by revising in normal and reverse sequence) (14) parikarma (nourishment) (80) parikarma-dravya-upakram (nourishment oriented) (79) parimandal samsthana-name (circularplate structure-name) (224) parinam (113) parinam (to get transformed into new modes) (233) parinaman (transformation) (250) parinamik (233,251) parinamik-bhaava (transformed state) (113, 207, 233, 248, 252, 253, 254, 255, 256, 258, 259) parinirvitta (244) parisarp sthalachar-panchendriya tiryanch-yonik (reptihan five-sensed animal) (216) Parshva (203) (P) pada (6) pada sam (260-10) padabaddh (260-10) padanusarini labdhi (the skill of knowing the complete verse or mantra by listening just one letter or word of the verse) (14) padma (202, 169) padmanga (202) padmani (228) (504)
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________________ parvat (mountain) (249) paryapt (216) paryapt badar prithvikaya (fully developed gross earth-bodied) (216) paryapt dvindriya (fully developed two-sensed being) (216) paryapt garbhavyutkrantik chatushpad sthalachar-panchendriya tiryanch-yonik (fully developed quadruped terrestrial five-sensed animal born out of womb) (216) paryapt garbhavyutkrantik jalachar. panchendriya tiryanch-yonik (fully developed aquatic five-sensed animal born out of womb) (216) paryapt garbhavyutkrantik khechar. panchendriya tiryanch-yonik (fully developed aerial five-sensed animal born out of womb) (216) paryapt garbhavyutkrantik manushya (fully developed human being born out of womb) (216) paryapt sammurchhim chatushpad sthalachar-panchendriya tiryanchyonik (fully developed quadruped terrestrial five-sensed animal of asexual origin) (216) paryapt sammurchhim jalacharpanchendriya tiryanch-yonik (fully developed aquatic five-sensed animal of asexual origin) (216) paryapt sammurchhim khechar. panchendriya tiryanch-yonik (fully developed aerial five-sensed animal of asexual origin) (216) paryapt sammurchhim manushya (fully developed human being of asexual origin) (216) paryapt sukshma prithvikaya (fully developed minute earth-bodied) (216) paryaya (modes) (217) paryaya-nama (mode-name) (217, 225) paryayarthik naya (transformational aspects) (97) paryayas (modes) (251) pashchanupurvi (descending sequence) (131, 133, 135, 137, 160, 162, 164, 167, 168, 172, 176, 178, 201, 202, 203, 204, 205, 206, 207) pat (215) pataka (212) patal-kalash (subterranean regions) (249) patta sutra (45) patta yarn (patte) (43) patu imao (230) payamsi (228) pilu (name of a tree) (226) pind (72) Pishach (216) plavak (divers, swimmers, artists of show jumping) (80) pradesh (space-point; volume) (63, 67, 114, 158, 177, 178) pradesharthata (158) pradeshodaya (partial fruition) (233) Prajnapana (51) prakriti (maintaining the natural or original form) (227, 230) pramana (validity) (92) pran (202) Pranat (173, 216, 249) prashant-rasa (sentiment of serenity) (262-1, 10) prashast (righteous) (89, 91) prashast-bhaava-upakram (righteous means of knowing thoughts of others) (91) Prashnavyakarana (50) pratichandra (double moon) (249) kokeltette ki kekostettu tekkkkkkkkkkkkkk ( 505 )
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________________ pratikraman (critical review of thoughts and deeds of the past) (6, 22, 28, 74) pratiprichhana (206) pratipurna (padipunnam) (rendered eloquently) (14) pratipurnaghosh (padipunnaghosam) (in perfect accent) (14) pratisurya (double moon) (249) pratyakhyan (6, 74) prayuta (202) prayutanga (202) prithvikaya (earth-bodied) (72, 216) prithvikiyik (237) pudgalaparavart (202) pudgalastikaya (matter entity) (132 133 135, 216, 218, 225, 250) punja (72) purim (made by filling or pouring) (12) purima (260-9) purna guna (260-10) purush-nama (masculine-name) (226) purush-vedi (237) Purva (202) Purvanga (202) purvanupurvi (ascending sequence) (131, 132, 135, 136, 160, 161, 164, 167, 168, 172, 176, 177, 201, 202, 203, 204, 205, 206, 207) Purvas (subtle canons) (260-9) Pushkaradveep (169) pushkaroda (171) Pushkarodasamudra (169) pusta karma (Pottha kamme) (12) rajani (260-7, 8) raiju (a linear unit defined as the distance covered by a god flying nonstop for six months at a speed of 2,057, 152 yojans per second) (108) rajodghat (sandstorm) (249) rakshas (216) rakta guna (260-10) Ramayan (49) rasa (sentiment) (262-1, 11) rasa (taste) (238) rasa-nama (taste-name) (219, 222) rashi (72) rath (215) rathotra (229) rati (erotic) (262-11) ratna (169) Ratnaprabha (165, 166, 249) Ratnaprabha Aparyapt-Naarak (under-developed infernal being of Ratnaprabha-hell) (216) Ratnaprabha Naarak (infernal being of the hell named Ratnaprabha) (216) Ratnaprabha Paryapt-Naarak (fully developed infernal being of Ratnaprabha-hell) (216) raudra-rasa (sentiment of rage or fury) (262-1, 5, 11) ribhit(260-10) rijusutra naya (precisionistic viewpoint, viewpoint related to specific point or period of time) (15, 57, 97) Rishabh (203) rishabh svar (musical note) (260-1, 2, 3,4,5) ritu (202) Ruchakadveep (169) Ruchakasamudra (169) ruksh sparsh-nama (dry touch-name) (223) geplanteskoletaskekollektuksistektekkietikuloitettu kutoka (R) raab (molasses) (83) raja (king) (226) (506)
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________________ (S) saat nama (seven-named) (208, 260-1) sachitt (61) sachitt dravya-skandh (living physicalskandh) (62) sachitt dravya-upakram (physicalupakram pertaining to the living) (78, 79) sadbhaava sthapana (installation of realistic image of a thing) (12) sadi (with a beginning) (113) sadi samsthan (205) sadi-parinamik (transformative state. with a beginning) (248), 249 sadi-parinamik (transformative with a beginning) (113, 130) sadi-parinamik-bhaava (transformative state with a beginning) (157) sagaropam (202) sagata (231) Sahasrar (173, 216) sam (260-10) sama (equality) (75) sama guna (260-10) samabhirudha naya (conventional viewpoint or that related to conventional meaning and ignoring etymological meaning) (5,97) samachari (behaviour) (206) samachari-anupurvi sequence) (206) (behavioural samacharyanupurvi (93) samachaturasra samsthan (205) samagam (71) samatalapadokshep (260-10) samavatara (compatible assimilation) (92, 98, 104, 115, 121, 142, 148 183, 189, 199) (507) she skisk Samavayanga (50) samaya (the smallest unit of time) (75, 108, 110, 111, 155, 183, 184, 188, 192, 195, 196, 200, 201, 202) samayat (232) samayik (6, 71, 74, 75) Sambhav (203) samghat (72) samgraha naya (generalized viewpoint) (15, 57, 97, 116, 122, 124, 129, 216) samgraha naya anaupanidhiki dravya-anupurvi (disorderly physical sequence conforming to generalized viewpoint) (115) samgraha sammat anaupanidhiki kaal-anupurvi (disorderly time-sequence conforming to generalized viewpoint) (199) samgraha anaupanidhiki kshetra-anupurvi (disorderly area-sequence conforming to generalized viewpoint) (159) naya sammat naya sammat samgraha naya sammat anupurvi dravya (sequential substances. conforming to generalized viewpoint) (121, 123, 124, 125, 126, 127, 128, 129, 130) samgraha naya sammat arthpadaprarupana (semantics conforming to generalized viewpoint) (116, 117, 200) samgraha naya sammat bhangsamutkirtanata (enumeration of divisions or bhangs conforming to generalized viewpoint) (117, 118, 119) samgraha naya sammat bhangopadarshanata (explication of divisions or bhangs conforming to generalized viewpoint) (120) samgrahanaya sammat (conforming to generalized viewpoint) (97, 141, 182)
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________________ samiti (71) sammurchhim (216) sammurchhim chatushpad sthalacharpanchendriya tiryanch-yonik (quadruped terrestrial five-sensed animal of asexual origin) (216) sammurchhim jalachar-panchendriya tiryanch-yonik (aquatic five-sensed animal of asexual origin) (216) sammurchhim khechar-panchendriya tiryanch-yonik (aerial five-sensed animal of asexual origin) (216) sammurchhim manushya (human being of asexual origin) (216) sampradan (recipient) (dative case) (261) samsarasth (237) samsaritva (mundane state) (238) samstarak (a two and a half yard bed) (17) samsthan (structure) (205) samsthan-nama (structure-name) (219, 224) samsthana-anupurvi (structural sequence) (93, 205) samudaya (71) samuddesh (to be revised and memorized) (2, 3, 5) samudra (sea) (169) samuba (72) samvatsar (202) samyaktva-labdhi (attaining righteousness) (241) Sanatkumar (173, 216) sanchar sam (260-10) sanchari-bhaava (emotion) (262-11) sandhya (evening) (249) sanghatim (sanghaime) (made by interweaving or entwining) (12) sannidhan (is used to mean the receptacle of something) (vocative case) (261) sannipat (combination) (233) sannipatik (233). sannipatik-bhaava (mixed state) (113, 207, 233, 251, 252, 254, 255, 256, 258, 259) saptak (musical octave) (260-9) saptasvar sibhar(260-10) sarakanta (260-7) garasi (260-7) saravanta (260-10) sarva visham (260-10) sarva-darshi (244) sarvaduhkhapahina (244) sarvakaal (202) Sarvarthsiddha (216) sat (existent) (208) satpadprarupana (exposition of words for existent things) (105, 122, 149, 150, 190) Saudharma (173, 174, 216, 249) Sauvira (260-8) savadyayoga virati (73) sayogi (237) sbabda naya (verbal viewpoint or that related to language and grammar) (15, 97) shabda nayas (shabda naya, samabhirudha naya, and evambhuta naya) (57) shadavashyak (sextet of obligatory duties) (9) shadj gram (260-6, 7) shadj svar (musical note) (260-1, 2, 3, 4,5) shadjiva nikaya (72) sham (tranquillity) (262-11) ( 508 )
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________________ shant-rasa (sentiment of tranquillity) (262-1, 11) shanti (203) sharira-nama karmas (238) Sharkaraprabha (165, 249) Sharkaraprabha Naarak (infernal being of the hell named Sharkaraprabha) (216) shasan (51) Shashtitantra (49) shastra (scripture) (6) shatak (6) shayya (a body-size bed) (17) sheershaprahelika (202) sheershaprahelikanga (202) sheet sparsh-nama (cold touch-name) (223) Sheetal (203) shikhari (hilltop) (226) shikshit (sikkhiyam) (has studied properly) (14, 57) shirovishuddh (260-10) shoka (pathos) (262-11) shraman (male jain ascetic) (22, 28) shramani (female ascetic) (28) shravak (jain layman) (28) shravika (jain lay-woman) (28) Shreyans (203) shringar-rasa (amatory or erotic sentiment) (262-1, 3, 11) shrut (lingual knowledge) (7, 30) shrut-jnana (scriptural knowledge) (1) shrut-jnanavarana (scripturalknowledge obscuring) karma (1) shrutaskandha (part) (6) shruti (short melodious sounds) (260-1) shtakabhadrika (49) shubh-aghubh-gotra-karma-vipramukta (244) shubh-ashubh-nama-karma-vipramukta (244) shubh-as hubh.vedaniya-karmavipramukta (244) shuddha gandhara (260-9) shuddha shadja (260-7) shukla varna-nama (white appearance) (220) Siddha (244) Siddha Shila (a place where some great ascetic has embraced meditational death) (17, 37) siddhant (51) Siva (Shiva) (21) skandh (aggregate) (7, 52, 72, 99, 108, 110, 111, 116, 136, 137, 143, 158, 178, 255) skandh-dravyas (aggregate substances) (152) skhalitaninda (73) snigdha sparsh-nama (smooth touchname) (223) Somadatta (214) sopachar (260-10) sparsh (contact, touch) (153, 238) sparsh-nama (touch-name) (219, 223) sparshana (area of contact) (105, 122, 149) sparshana-dvar (194) Stanit-kumar (216) sthalachar-panchendriya tiryanchyonik (terrestrial five-sensed animal) (216) sthana (6) Sthananga (50) sthapana (notional installation) (8) sthapana anupurvi (sequence as notional installation) (93, 94) (509)
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________________ mn sthapana avashyak (avashyak as notional installation) (9, 12, 77,94) sthapana shrut (shrut as notional installation) (30, 32, 33) sthapana skandh (skandh as notional installation) (52, 54, 55) sthapana upakram (upakram as notional installation) (76, 77) sthayi-bhaava (emotion) (262-11) stoka (202) stree (211) stree-nama (feminine-name) (226) stri-vedi (237) sukshma prithvikaya ( minute earthbodied) (216) sulalit guna (260-10) Sumati (203) Suparn-kumar (216) Suparshva (203) surabhi gandh-nama (good smell) (221) surya (sun) (216) surya-parivesh (halo of the sun) (249) Suryadeva (169) suryagrahan (solar eclipse) (249) sushtutar-ayama (260-9) sutra (fiber or yarn) (40) Sutrakritanga (50) Suvidhi (203) sva-svamitva (s used to indicate the relation of one's ownership) (Genitive case) (261) svar (musical notes) (260-1, 2, 4, 6, 10, 11) Svayambhuramanadveep (169) Svayambhuramanasamudra (170, 171) taar (high) (260-9) tadvayatirikta (other than these) (8) tahat (206) taijas sharir (238) Tamah-prabha (165, 249) Tamah-prabha Naarak (infernal being of the hell named Tamah-prabha) (216) Tamastamah-prabha (165, 166, 249) Tamastamah-prabha Naarak (infernal being of the hell named Tamastamahprabha) (216) tara (star) (216) tathakar (206) teen nama (trinama) (three-named or tri-named) (208) tejas-kaya (fire-bodied) (216) tetra (229) tikta rasa-nama (bitter taste) (222) til (sesame) (14) tilak (169) Tirthankar (203) Tiryak-loka (middle world) (161, 162) Tiryak-loka kshetra-ananupurvi (random area-sequence of middle worlds) (168, 171) Tiryak-loka kshetra-pashchanupurvi (descending area-sequence of middle worlds) (170) Tiryak-loka kshetra-purvanupurvi (ascending area-sequence of middle worlds) (169) tiryanch-yonik (animals) (216, 237) traskayik (237) trinama (tri-named) (217, 226) trindriya (three-sensed being) (216) trutit (202) tryasra samsthana-name (triangular structure-name) (224) statistics of salesaleelalalalatest stian (T) taal sam (260-10) (510)
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________________ tumbavinik (musicians playing sitarlike stringed instruments) (80) tunika (beggars playing on onestringed instrument) (80) turuhi (260-4) tyakta deha (voluntarily embracesd death) (17) (U) Udadhi-kumar (216) udak-matsya (portion of a rainbow) (249) udaya (culmination) (234, 235) udayanishpanna (234) udayanishpanna audayik-bhaava (culminated state caused by fruition) (236) uddesh (to be studied or preached) (2, 3,4,5) uddeshak (section) (6) ukkittana (203) ulkapat (falling of meteor) (249) undarukka (burning incense or producing sound like an ox) (27) unniye (aurpik yarn) (44) up (96) upachit (endowed with life) (68) upadesh (advice) (accusative case) (261) upadesh (51) upakram (commence the act of, introduction) (75, 76, 79, 88, 92) Upangas (auxiliary literature of the Vedas) (49) upanidhi (131) upanit (260-10) uparitan (upper) (216) Uparitan-Adhastan Graiveyak (216) Uparitan-Madhyam Graiveyak (216) Uparitan-Uparitan Graiveyak (216) Upasakadashanga (50) upasampad (206) upasham (pacification) (233, 239, 240, 255) upasham bhaava (state of pacification) (240) upasham-nishpanna (239) upasham-nishpanna aupashamik bhaava (pacified state produced by pacification of karmas) (241) upashant-kashaya (pacified passions) (253, 255, 257, 259) upashanta charitra mohaniya (241) upashanta darshan mohaniya (241) upashanta dvesh (241) upashanta krodh (241) upashanta lobha (241) upashanta mohaniya (241) upashanta raga (241) upashanta-kashaya chbadmasthvitarag (241) ur-parisarp sthalachar-panchendriya tiryanch-yonik (non-limbed reptilian terrestrial five-sensed animal) (216) Urdhvaloka (upper world) (161, 161) urdhvaloka kshetra-ananupurvi (random area-sequence of upper worlds) (172, 175) urdhvaloka kshetra-pashchanupurvi (descending area-sequence of upper worlds) (174) urdhvaloka kshetra-purvanupurvi (ascending area-sequence of upper worlds) (173) urovishuddh (260-10) ushna sparsh-nama (hot touch-name) (223) GOVO (511) WN * * *
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________________ utkalika shrut (the scriptures that can be studied at any time) (4, 5) utkirtana (73) utkirtana-anupurvi (name-chanting sequence) (93, 203) utpala (169,202) utpalanga (202) utpanna-jnana-darshan-dhari (244) utpatti dosh (260-10) utsaha (zeal) (262-11) utsarpini (202) uttal dosh (260-10) uttara (260-8) Uttara Gandhara (260-9) Uttaramanda (260-8) Uttarayata (260-8) Uttarayata-korima (260-9) uttiye (aushtrik yarn) (44) vanaspatikaya (plant-bodied) (2 237) Vanavyantar (interstitial god) (216) vandana (6, 74) varatak (varadaye) (12) Vardhaman (203) varga (72) varna (appearance) (238) varna-nama (appearance-name) (219, 220) varsh (countries like bharat) (249) varshasahasra (202) varshashat (202) varshashatsahasra (202) varshdhar (mountains like Himavan) (169, 249) Varunadveep (169) varuni(wine) (171) varunoda (171) Varunodasamudra (169) vastra (169) vastuvinash (destruction) (80) vastuvinash-dravya-upakram (destruction oriented) (79) Vasupujya (203) vatsal (262-11) vatsalya (parents' love towards progeny, affection) (262-1, 11) Vayu-kumar (216) vayukaya (air-bodied) (216) vedaniya karma (233) vedaniya karma (karma that causes feelings of happiness or misery) (262-1) Vedas (49) vedas (genders) (238) veshtim (Vedhime) (made by wrapping) (12) (V) kkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk vachan (51) vachan-vibhaktis (inflections or caseendings) (261) vadku (bride) (226) Vaijayant (216) vaikriya sharir (238) vaimanik (god endowed with celestial vehicles) (216) Vaisheshik scriptures (49) Vaishraman (Vesaman) (21) vakkayam or valkaj (of bark origin) (@) vakshaskar (169) vaktavyata (explication) (92) valaj (45) valayam (of hair or fur origin) (44) vaman samsthan (205) (512)
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________________ vibhaava (apparent cause) (262-11) vibhatsa-rasa (sentiment of disgust) (262-1, 7, 11) vidmabaka (jokers and disguise artists) (80) Vidyadhar (a type of god) (14) vidyut (lightening) (249) Vidyut-kumar (216) Vijaya (169, 216) vikar (distortion or basic change in the natural form) (227, 231) Vimal (203) vina (212) Vipakashrut (50) vipakodaya (mature fruition) (233) vira-rasa (heroic sentiment) (262-1, 2, 11) virah-kaal (111) viruddha (21) Vishnu (226) Vishnudatta (214) vishodhi (29) vishuddha (pure) (97) vismaya (wonder) (262-11) vran (wound or sore) (74) vranachikitsa (73) vridanak-rasa (sentiment of shame or bashfulness) (262-1, 6) (513) vriddha shravak (vuddha savag) (21) vritta (260-10) vritta samsthana-name (circular-ring structure-name) (224) Vyakhyaprajnapti (50) vyakta guna (260-10) vyavahara naya viewpoint) (15, 57, 97, 216) vyutkranti (216) (particularized (Y) yajna (the Vedic rite of offerings to deities) (27) Yajnadatta (214) Yaksha (169, 216) yakshadipt (demonic glow) (249) yavatkathit (as long as the thing exists or lifelong) (12) yoga (to associate) (2,75) yoga (to fit) (2) yojans (one yojan being approx eight miles) (108) yug (202) yupak (mixing of lights of sun and moon at dusk specially during the first three days of the bright half of a month) (249)
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________________ THE APPENDIX TECHNICAL TERMS ANUYOGADVARA SUTRA PART II The alphabetical index of technical terms according to aphorism number (A) aakar (mine, a settlement near mines) (267, 475) aan (532) aaya (acquisition) (535, 558, 563, 569, 572, 573, 574, 576) abhashi (one who does not speak, a mute) (267) abhavyas (souls unworthy of liberation) (413) abhavyasiddhik (beings unworthy of liberation) (517, 518, 519) Abhijit (Lyrae) (285, 453) abhimukh-naam-gotra (487, 490, 491) abhiprayik nama (name associated with choice) (284, 291) achakshu-darshan (non-visual perception) (471) achakshu-darshan guna pramana (standard of validation by attributes of non-visual perception) (471) Acharanga Sutra (266, 469) Acharya Bhadrabahu (470) achitt dravya samyoga (association with non-living substance) (273) achitt dravya gamyoga nama (name derived due to association with nonliving substance) (275) achitta dravya-aaya (physicalacquisition pertaining to the nonliving) (566, 568, 570, 571, 573) Achyut kalp (355-3, 391) adada (367, 532) adadanga (367, 532) adanapadena nama (name derived from the first word or phrase of a text) (263, 266) addaijjam (266) addha palyopam (369, 370, 377) addhakaal (time) (269, 292) addhasamaya (time) (401) Adhai Dveep area (Jambu Dveep, Dhatki Khand, and Ardha Pushkar Dveep) (350) adbak (318) adharma (476) adharmastikaya (rest entity) (269, 292, 401, 476, 514,524) adharmastikaya-desh (sections of rest entity) (401) adharmastikaya-pradesh (space-points of rest entity) (401) adhastan (lower) (391) Adhastan-adhastan Graiveyak (391) Adhastan-madhyam Graiveyak (391) Adhastan-uparim Graiveyak (391) Adho Lok (hells) (475) adhyatma (mind) (546) adhyayan (chapter, concentration of mind) (534, 535, 536, 539, 541, 542, 543, 545, 546, 554,) adhyayan samkhya (494) Aditi (286) - (514)
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________________ Agam (scriptural knowledge) (313, 436, 470) Agam pramana (standard of validation by scriptural knowledge) (467) agamatah-bhaava-aaya (acquisition as essence in context of Agam or in context of knowledge) (575, 576) agamatah-bhaava-adhyayan (perfect adhyayan in context of Agam or in context of knowledge) (544, 545) agamatah-bhaava-akshina (perfect akshina in context of Agam or in context of knowledge) (555, 556) agamatah-bhaava-kshapana (perfect kshapana in context of Agam or in context of knowledge) (588, 589) agamatah-bhaava-samayik (perfect samayik in context of Agam or in context of knowledge) (597, 598) agamatah-dravya-aaya (physical aspect of aaya in context of Agam or in context of knowledge) (560, 561) agamatah-dravya-adhyayan (physical aspect of adhyayan in context of Agam or in context of knowledge) (538, 539) agamatah-dravya-akshina (physical aspect of akshina in context of Agam or in context of knowledge) (549, 550) agamatah-dravya-kshapana (physical aspect of kshapana in context of Agam or in context of knowledge) (582, 583) agamatah-dravya-samavatar (physical aspect of assimilation in context of Agam) (529) agamatah-dravya-shankh/samkhya (physical-shankh/samkhya with scriptural knowledge) (481, 482, 483) agar (aquillaria agallocha, a herb used as incense) (323) agneya (457) agni (fire) (267) Agni Deva (the god of fire and the presiding deity of the Kritika, the first asterism (286) Agnidas (286) Agnidatt (286) Agnideva (286) Agnidharm (286) Agnik (286) Agnirakshit (286) Agnisen (286) Agnisharm (286) aharak (telemigratory) (405, 411) aharak sharira (particles forming telemigratory body) (532) aharak sharira (telemigratory body) (405, 415, 418, 419, 420, 422, 422, 423, 424, 425, 426) ahattahiyam (266) ahetu (irrational) (525) ahinaksharam (482) ahishcha nakulashcha ahinakulam (snake + mongoose = snake and mongoose) (295) ahoratra (day and night) (365, 367, 532) Airanyavat (475) Airanyavat Kshetriya (277) Airavat (368, 475) Airavat Kshetriya (born in Airavat Kshetra) (277) aishvarya (302) aishvarya nama (name associated with wealth or power) (309) aja (286) ajaghanya-anutkrishtanant-anant (intermediate infinite-infinite, i e neither maximum nor minimum) (506, 519) (515)
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________________ ajaghanya-anutkrisht asamkhyatasamkhyat (intermediate innumerable-innumerable, 1 e. neither maximum nor minimum) (502, 513) ajaghanya-anutkrisht parit anant (intermediate lower infinite, i. e. neither maximum nor minimum) (504, 515) ajaghanya-anutkrisht parit asamkhyat (intermediate lower innumerable, i. e neither maximum nor minimum) (500, 509) ajaghanya-anutkrisht samkhyat (countable intermediate, i. e neither maximum nor minimum) (498, 507, 508) ajaghanya-anutkrisht yukt anant (infinite raised to the power of itself, intermediate, 1 e. neither maximum nor minimum) (505, 517) ajaghanya-anutkrisht yukt asamkhyat (innumerable raised to the power of itself, intermediate, i. e neither maximum nor minimum) (501, 511) ajiva (non-living thing; non-soul) (478, 527) ajiva dravya (non-soul entities) (399, 400) ajiva guna pramana (standard of validation of the non-living by attributes) (428, 429) Ajivak (288) ajjhappassa-anayanam (adhyatmamanayanam or adhyatmam anayanam) (546) akarsh (604) akash (476) akashastikaya (space entity) (269, 292, 401, 476) akashastikaya-desh (sections of space entity) (401) akashastikaya-pradesh (space-points of space entity) (401) akhyan (aghavijati) (state) (522, 523, 524) akriya (inactive) (525) aksh (axle) (324, 335, 345, 359) akshar samkhya (494) akshina (inexhaustible) (535, 547, 552, 554, 556) alabu (non-gourd) (267) alaktak (red colour) (267) alankarayukt (embellished with style (606) alaukik pratyaksh (transcendental perception) (439) alind (319) alok (unoccupied space or the space beyond) (332, 554) amatra (bronze vessels) (336) ambak (291) ambh (286) amilit (482, 605) amla (bitter and Bour) (267) amla (hog-plum; emblica officinalis) (397, 508, 567) amla rasa (sour taste) (432) amoha (free of fondness) (604) amra-vana (mango orchard) (268) anadikasiddhantena nama (name conforming to eternality) (263, 269) anagat kaal grahan (future perspective) (450, 454) anagat kaal grahan anumaan (inference from future perspective) (453, 457) anant (infinite) (497, 503) anant-anant (infinite-infinite) (503, 506, 519) anantaragam (scriptural knowledge acquired in immediate succession) (470) (516)
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________________ anarth (perverse) (525) Anat (355-3) Anat Kalp (391) anatyakshar (482) anavasthit-palya (508) Anga samkhya (494) Angas and Upangas (auxiliary literature of the Vedas) (468) angul (breadth of human finger) (313, 324, 332, 333, 334, 335, 337, 345, 347, 348, 349, 350, 351, 352, 355, 356, 358, 359, 418, 419, 422, 426, 425, 508) antarmuhurt (less than 48 minutes) (368, 383, 385, 386, 387, 388, 423, 487, 488, 489, 490, 556, 599, 604) anu (an indeclinable meaning after' or 'near') (300) anu (particle) (342) anubhag-bandh (potency-bondage) (514) anucharit (300) anugam (interpretation, elaboration) (601, 605) anugram (300) anumaan (postulation, inferential knowledge) (313, 436, 440) anumat (604) anunadi (300) anupadesh (non-teaching) (525) anupariharik (472) anuparikh (300) Anuradha (Delta Scorpu) (285, 453) anushtup chhands (meters) (606) anuttar (unique) (391) anuttaraupapatik (355-5) anuyogadvar samkhya (494, 495) anuyogadvar sutras (439) anyana (to apply) (546) ap-kayik (water-bodied) (349, 385) apaan (532) apachari (319) apad (pertaining to those without feet) (567) apan (shop or marketplace) (336) Apar-videh (475) Aparajit Viman (391) aparyapt badar ap-kayik (underdeveloped gross water-bodied) (385) aparyapt badar prithvikayik (underdeveloped gross earth-bodied) (385) aparyapt badar tejaskayik (underdeveloped gross fire-bodied) (385) aparyapt badar vanaspatikayik (underdeveloped gross plant-bodied) (385) aparyapt badar vayukayik (underdeveloped gross air-bodied) (385) aparyapt chaturindriya (underdeveloped four-sensed) (350, 386) aparyapt dvindriya (underdeveloped two-sensed) (350, 386) aparyapt garbhavyutkrantik bhujparisarp sthalachar-panchendriya tiryanch-yonik (underdeveloped limbed reptilian terrestrial five-sensed animals born out of womb) (351, 387) aparyapt garbhavyutkrantik chatushpad sthalachar-panchendriya tiryanch-yonik (underdeveloped quadruped terrestrial five-sensed animals born out of womb) (351, 387) aparyapt garbhavyutkrantik jalachar. panchendriya tiryanch-yonik (underdeveloped aquatic five-sensed animals born out of womb) (351, 387) *** SOLOKROVALOYAL (517)
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________________ aparyapt garbhavyutkrantik khechar. panchendriya tiryanch-yonik (underdeveloped aerial five-sensed animals born out of womb) (351, 387) aparyapt garbhavyutkrantik manushyas (underdeveloped human beings born out of womb) (352, 388) aparyapt garbhavyutkrantik urparisarp sthalachar-panchendriya tiryanch-yonik (underdeveloped nonlimbed reptilian terrestrial five-sensed animals born out of womb) (351, 387) aparyapt sammurchhim bhuj-parisarp sthalachar-panchendriya tiryanchyonik (underdeveloped limbed reptilian terrestrial five-sensed animals of asexual origin) (351, 387) aparyapt sammurchhim chatushpad sthalachar-panchendriya tiryanchyonik (underdeveloped quadruped terrestrial five-sensed animals of asexual origin) (351, 387) aparyapt sammurchhim jalacharpanchendriya tiryanch-yonik (underdeveloped aquatic five-sensed animals of asexual origin) (351, 387) aparyapt sammurchhim khecharpanchendriya tiryanch-yonik (underdeveloped aerial five-sensed animals of asexual origin) (387) aparyapt sammurchhim ur-parisarp sthalachar-panchendriya tiryanchyonik (underdeveloped non-limbed reptilian terrestrial five-sensed animals of asexual origin) (351, 387) aparyapt trindriya (underdeveloped three-sensed) (350, 386) apatya (302) apatya nama (name associated with progeny) (310) apkayiks (water-bodied beings) (408, 420) aprashast (ignoble) (577, 590) aprashast no-agamatah-bhaava-aaya (ignoble acquisition as essence without scriptural knowledge) (579) aprashast no-agamatah-bhaavakshapana (ignoble eradication as essence without scriptural knowledge) (592) aprashasta bhaava samyogaj nama (name derived due to association with ignoble or inauspicious attitude) (279, 281) apratipati (without chances of falling) (472) apratyakhyanavaran karma (karma that hinders non-renunciation) (604) aram (pleasure garden) (336) Aran Kalp (355-3, 391) ardhabhar (322, 334) ardhakarsh (322) ardhamani (one half of a mani) (320) ardhamanika (measurement of weight equal to half a mani) (530) ardhapal (322) ardhapudgalparavartan kaal (604) ardhatula (322) Ardra (Alpha Orionis) (285, 453) Arhantas (the venerated ones) (469, 492) Arhat (462) arth (essence or meaning) (470) arth naya (606) arthadhikar (synopsis or purview) (526) arthagam (scriptural knowledge of the meaning) (470) arthanipura (367, 532) arthanipuranga (367, 532) arupi ajiva dravya (formless non-soul entities) (400, 401, 402) Aryakshetra (604) (518)
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________________ aryama (286) asadbhava (unreal) (525) asamkhyat (uncountable or innumerable) (497, 499, 514) asamkhyat-asamkhyat (innumerableinnumerable) (499, 502) asan (seat) (336) asankhya (266) asat (nonexistent) (492) ashiva (267) Ashlesha (Alpha Hydrae) (285, 453) ashoka-vana (ashoka garden) (268) ashram (hermitage) (267) ashrayena (by support) (442) ashrayena sheshavat anumaan (inference by available evidence of support or dependence) (447) ashtabhagika (eighth fraction) (320) ashtabhagika (measurement of weight equal to one eighth part of a mani) (530) ashumbhak (discoloured) (267) ashva (286) ashvashcha mahishashcha ashyamahisham (horse + buffalo = horse and buffalo) (295) Ashvini (Beta Arietis) (285, 457) askhalit (482, 605) agriti (one asriti being one handful of food-grains) (318) astikayas (entities) (524) Asur-kumar (a kind of abode-dwelling gods) (348, 353, 384, 404, 407, 419, 424) ateet kaal grahan (past perspective) (450, 454) ateet kaal grahan anumaan (inference from past perspective) (451, 455) atita-anagatakaal (532) atmagam (self-acquired scriptural knowledge) (470) atmangul (own finger) (333, 334, 337, 359) atmangul pramana (standard of the breadth of own finger) (336) Atmanushashtikar (the author of the book Atmanushashti) (308) atmasamavatar (self-dependent assimilation) (527, 530,531, 532, 533) attalak (bastion on a rampart) (336) audarik (gross physical) (405, 408, 411, 416) audarik shariras (gross physical bodies) (405, 413, 418, 419, 420, 421, 422, 423, 424, 425, 426) audarika sharira (particles forming gross physical body) (532) aughik (general) (351) aupamya samkhya (samkhya determined through a metaphor) (477, 492) aupashamik charitra (ascetic-conduct leading to pacification of karmas) (472) aurnik (owner of sheep) (274) avadhi-darshan (extrasensory perception of the physical dimension) (471) avadhi-darshan guna pramana (standard of validation by attributes of extrasensory perception of the physical dunension) (471) avadhi-jnana (extra-sensory perception of the physical dimension) (355) avadhi-jnana pratyaksh (perceptual cognition through extrasensory perception of the physical dimension) (439) avagahana (space occupied) (347, 348, 349, 350, 351, 352, 353, 354, 355, 370) avagahana sthan (type of spaceoccupation) (351, 352) (519)
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________________ Ayurveda (Indian science of medicine) (343-5) ayushya-karma (life-span determining karma) (383) ayusthiti (383) ayut (367, 532) ayutanga (367, 532) avakar (trash bin) (290) avakarak (290) avalika (a unit of time) (365, 367, 511, 512, 513, 532, 604) avamaan pramana (linear measure) (316, 324, 325) Avanti (266) avasarpini (365) avasarpini-utsarpini (one complete cycle of time comprising of a progressive and a regressive time cycle) (532) Avashyak Sutra (526, 606) avat (well) (336) avava (367, 532) avavanga (367, 532) avayavena (by a part or component) (442) avayavena nama (name derived from a component) (263, 271) avayavena sheshavat anumaal (inference by available evidence of a part or component) (446) aviparyaya (absence of ambiguity) (604) avirahitam (604) avishuddha naigam naya (the ambiguous coordinated viewpoint) (474, 475) avyatyamredit (482, 605) avyaviddhakshar (482) avyayibhaava (indeclinable) (294) avyayibhaava samasa (indeclinable compound) (300) ayan (the time from one solstice to another, six months) (367, 532) ayat samsthana guna pramana (standard of validation by rectangular structure-attribute) (434) ayoga (not involving bondage) (472) (B) baal (fur) (271) badar (gross) (350, 532) badar ap-kayik (gross water-bodied) (385) badar aparyapt (gross underdeveloped) (420) badar aparyapt and paryapt prithvikayik (gross underdeveloped and fully developed earth-bodied) (349) badar aparyapt vanaspatikayik (gross underdeveloped plant-bodied) (349) badar paryapt'(gross fully developed) (420) badar prithvikayik (gross earthbodied) (349, 385) badar tejaskayik (gross fire-bodied) (385) badar vanaspatikayik (gross plantbodied) (349, 385) badar vayukayik (gross air-bodied) (385) baddh (bound with soul) (413, 414, 415, 416, 417, 418, 420, 421, 422, 423, 424, 425, 426) baddhaharak shariras (bound telemigratory bodies) (415, 418) baddh and mukta audarik shariras (bound and abandoned gross physical bodies) (419, 420, 423) baddh and mukta taijas-karman shariras (bound and abandoned fiery and karmic bodies) (420, 421, 423) Skikkkkkkkkkkkkkkkkkkkkkkkkkkkk ( 520 )
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________________ baddh audarik shariras (bound gross physical bodies) (413, 421, 423) baddh taijas shariras (bound fiery bodies) (416) baddh vaikriya and aharak (bound transmutable and telemigratory) (421) baddh vaikriya shariras (bound transmutable bodies) (414, 422, 419, 423, 424, 425, 426) baddhayushk (487, 489, 491) badhri (311) baha (one cart load) (318) bahanoi (brother-in-law or sister's husband) (306) bahubrihi (possessive) (294) bahubrihi samasa (possessive compound) (296) bahupad (having many legs) (271) Baladev (462) Baladev-mata (the mother whose son is a Baladev) (310) balagra (hair-tip) (339, 344, 370, 374, 381, 396) balakhand (innumerable pieces of a balagra) (370) bali (having hair or fur) (271) Balukaprabha (the third hell) (350, 383) banda (319) bandh-pad (605) Bhaarat (Indian) (277) Bhaaratiya (277) bhaava (state, essence) (313, 293, 434, bhaava pramana nama (name according to validity as essence or perfect validity) (293) bhaava samkhya/shankh (samkhya/shankh as essence) (477, 520) bhaava samyoga (association with attitude) (272) bhaava samyoga nama (name derived due to association with attitude) (279) bhaava-aaya (acquisition as essence or perfect-acquisition) (558) bhaava-adhyayan (adhyayan as essence or perfect-adhyayan) (536, 544) bhaava-akshina (akshina as essence or perfect-akshina) (547, 555) bhaava-karan (mental means) (604) bhaava-kshapana (perfect-kshapana) (580, 588) bhaava-samavatar (essenceassimilation, assimilation of the state of soul or state-assimilation) (527, 533) bhaava-samayik (perfect-samayik) (593, 597) bhag (286) Bhagavantas (the divinely magnificent ones) (469) Bhagavati Sutra (349, 439) bhajaniya (open to alternatives) (476) bhand (earthen pots) (336) bhandavaicharik (a person engaged in trading of bhanda or groceries, a grocer) (303) bhar (322) Bharani (35 Arietis) (285, 457) Bharat (358, 475) Bharat Kshetra (Indian sub-continent) (277, 531) Bharat-Airavat kshetras (344) bhasha (speech-particles) (532) 532) bhaava pramana (pramana as essence or perfect validity) (282) bhaava pramana (standard of measurement of state) (313) bhaava pramana (standard of validation of state) (427) (521)
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________________ bijavapak (one that sows seed) (265) bil-pankti (row of narrow wells or water-pits) (336) bilva fruits (timb, aegle marmelos,) (397) bindu (point) (298) bindu (drops) (298) bindukar (the author of the book bindu) (308) bodhi (enlightenment) (604) bora (319) Brahma (286) Brahmalok (355, 362) Brahmalok Kalp (391) Brahman (spiritualist) (305) Brihaspati (286) and it is (C) bhavadharaniya (by 'the incarnation sustaining body' or 'the body that lasts from birth to death' or 'the normal body') (347, 348, 355, 353) bhavah (604) Bhavan-pati (mansion residing; abodedwelling) (355, 368) bhavan-prastars (360) bilavans (360) bhavapratyayik (405) bhavasthiti (383) bhavya sharir dravya-aaya (physical. aaya as body of the potential knower) (562, 564) bhavya sharir dravya-adhyayan (physical-adhyayan as body of the potential knower) (540, 542) bhavya sharir dravya-akshina (physical-akshina as body of the potential knower) (551, 553) bhavya sharir dravya-kshapana (physical-kshapana as body of the potential knower) (584, 586) bhavya sharir dravya-samayik (596) bhavya sharir dravyashankh/samkhya (physicalshankh/samkhya as body of the potential knower) (484, 486) bhikshu (288) bhoga kula (287) bhramar (bumble-bee) (312) bhramati (wanders) (312) bhu (311) bhuj-parisarp (limbed reptilian) (387) bhuj-parisarp sthal-char-panchendriya tiryanch-yonik (limbed reptilian terrestrial five-sensed animal) (351) bhuj-parisarp sthalacharpanchendriya tiryanch-yonik (limbed reptilian terrestrial five-sensed animals) (387) chakravarti (an emperor) (358, 462) chakravarti-mata (the mother whose son is a chakravarti) (310) chakshu-darshan (visual perception) (471) chakshu-darshan guna pramana (standard of validation by attributes of visual perception) (471) chakshurindriya pratyaksh (perceptual cognition through the sense organ of seeing) (438) chalana (anticipation of objections, also to explicate meaning in question answer style) (605) chamari (446) champak-vana ( a garden of michelia champacca or a type of sweet plantain) (268) Chandra viman (390) charak (323) charika (an eight cubit wide pathway between moat and rampart) (336) dediatelease datest seen as an ( 522 )
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________________ charitra (conduct, ascetic-conduct) (280, 472) charitra guna pramana (standard of validation by conduct-attributes) (435, 472) charitra-aaya (acquisition of conduct) (578) charitra-kshapana (eradication of conduct) (592) charitra-samayik (samayik as conduct) (604) charitri (one having right conduct) (280) charmestak (a leather equipment) (366) chatuhshashtika (sixty-fourth fraction) (320) chaturangijjam (266) chaturasra samsthana (square structure) (434) chaturbhagika (fourth fraction) (320) chaturbhagika (measurement of weight equal to one fourth part of a mani) (530) Chaturdash Purva (the fourteen-part subtle canon) (556) Chaturdash-purvadhar (endowed with the knowledge of fourteen subtle canons) (405, 4125) chaturindriya (four-sensed) (350, 386, 409) chaturmukh (a temple with gates on all four sides) (336) chaturvimshati stava (526, 534, 535) chatushk (meeting point of four roads) (336) chatushpad (having four legs) (271) chatushpad (pertaining to quadrupeds) (567) chatushpad sthal-char-panchendriya tiryanch-yonik (quadruped terrestrial five-sensed animal) (351, 387) chatushshashtika (measurement of weight equal to one sixty-fourth part of a mani or four pals) (530) chatvar (a square, court, circus, or plaza) (336) chhadmasth (472) chhadmastik (related two the state of bondage) (472) chhatra (umbrella) (275) chhatrakar (umbrella maker) (304) chhatri (owner of umbrella) (275) cbhedanaks (a number which when consecutively divided ninety six times by two finally gives a whole number (423) chhedopasthaniya charitra (472) chhedopasthaniya charitra guna pramana (standard of validation by attributes of conduct of re-initiation after rectifying faults) (472) chikkhal (slime) (312) chinha (marks) (440) Chitra (Spica Virginis) (285, 457) chitrakar (painter) (304) chitt (482) choyak (a medicinal herb) (323) chulika (367, 532) chulikanga (367, 532) chyavit (485) chyut (485) cloth (pat) (275) crore (ten million) (326, 387) (D) dakshinardh (southern) (475) dand (stick) (275, 324, 335, 345, 359) dandaks (places of suffering) (383) dandi (owner of stick) (275) (523) * ** * * *** ** * *
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________________ danshtra (teeth) (271) danshtri (having prominent teeth) (271) dantakar (ivory craftsman) (304) dantashcha oshtocha dantoshtham (teeth + lips = teeth and lips) (295) darshan (dansiyati) (exemplify) (522) darshan (perception or faith) (280) darshan (philosophy) (604) darshan guna pramana (standard of validation by perception-attributes) (435, 471) darshan-aaya (acquisition of perception or faith) (578) darshan-kshapana (eradication of perception or faith) (592) darshan-mohaniya (karma that deludes perception or faith) (604) darshanavaran karmas (karmas that veil true perception and faith) (604) darshani (one having right perception or faith) (280) das nama (ten-named) (263) dashagram (298) dashapur (298) Dashashrutskandh Kalp (Vrihatkalp) (494) daushyik (a person engaged in trading of dushya or cloth, a cloth merchant) (303) desh (a section of any of these five) (476) deshavirati samayik (partial detachment samayik) (604) deva (divine beings or gods) (348, 351, 355) deva nama (name associated with a deity) (284, 286) Devadatt (name of a person) (475) devakul (temples) (336) Devakuru (352, 475) Devakuru Kshetriya(277) Devakuru-Uttarkuru (344) dhaanya maan pramana (volume measure of food-grains) (317, 318, 319, 320) dhamma (266) Dhanistha (Delta Delphini) (285, 453) dhanush (bow, four cubits) (324, 332, 335, 345, 347, 359, 405, 508) dhanush-prithakatva (two to nine dhanush) (351) dharma (476) dharmashchasau pradeshashcha (pradesh of dharma) (476) dharmastikaya (motion entity) (269, 292, 401, 476, 514, 524) dharmastikaya-desh (sections of motion entity) (401) dharmastikaya-pradesh (space-points of motion entity) (401) dharme-pradeshah (pradesh from dharma) (476) dhatuj (based on verb roots) (293) dhatuj bhaava pramana nama (according to perfect validity, a name based on verbal roots) (311) dhaval-vrishabhah (297) dhavalo (white) (297) Dhoom-prabha (the fifth hell) (347, 383) dighika (large lake) (336) divas (365, 532) draha (lake) (336) draksha-vana (grape garden) (268) draunik man (a man who displaces the volume of water equal to one dron) (334) dravya (entity; matter; substance) (313, 398, 399, 482, 532,) gekookkkkkkkkkkkkkkkkkkkkkkkkkkkkkkk (524)
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________________ dravya aaya (physical aspect of aaya) (558, 560) dravya adhyayan (physical aspect of chapter/concentration of mind) (536, 538, 583, 585) dravya akshina (physical aspect of akshina) (547, 549) dravya kshapana (physical aspect of eradication) (580, 582) dravya pramana (physical aspect of validity) (282, 292) dravya pramana (standard of physical measurement) (313, 314) dravya samavatar (physical aspect of assimilation) (527, 529) dravya samayik (physical aspect of equanimity) (593, 596) dravya samkhya/shankh (physical aspect of samkhya/shankh) (477, 481) dravya samyoga (association with substance) (272) dravya samyoga nama (name derived due to association with substance) (273) dravya-adhyayan (550, 552, 553, 561, 563, 564) dravya-avashyak (596) dravya-karan (physical means) (604) dravyarthik naya (existent material aspect) (474, 604, 606) dravyarthik nigods (dormant beings in the form of clusters of infinite minute plant-bodied beings) (514) drisht sadharmyavat anumaan (inference by known generic or common characteristics) (440, 448) Drishtivad Shrut parimaan samkhya (number as measure of the corpus of scriptures called Drishtivad) (493, 495) Drishtivada (extinct subtle Jain canon also known as the Fourteen Purvas) (398, 469) driti (a large leather flask) (321) dritikar (maker of leather water-bags) (304) dron (4 adhaks) (318, 335) dron-mukh (a city connected by both waterways and roads) (267, 475) droni (335) dukham-dukham (343-3) dukham-dukhamaj (278) dukham-sukham (343) dukham-sukhamaj (278) dukhamaj (278) durabhi gandh guna pramana (standard of validation by bad smellattribute) (431) Dvadashanga Ganipitak (the twelvepart canon compiled by Ganadhars) (470) dvandva (coordinative) (294) dvandva samasa (coordinative compound) (295) dvar (door, approach) (336, 360, 606) dvatrinshika (measurement of weight equal to one thirty second part of a mani or eight pals) (530) dvatrinshika (thirty-second fraction) (320) dveeps (360) dvigu (numeral) (294) dvigu samasa (numeral compound) (298) dvindriya (two-sensed) (350, 386, 409) dvipad (having two legs, pertaining to bipeds) (271, 567) edha (311) eka bhava (one birth) (487) eka shesh (collective) (294) (525)
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________________ eka shesh samasa (coulective compound) (301) ekabhavik (487, 488, 491) elaijjam (266) evambhuta naya (etymological view point, viewpoint of exactness or that related to words used in original derivative sense and significance) (474, 476, 483, 606) (G) gachh (sect) (472) gadhri (311) gairik (288) gaj (elephants) (298) gana nama (name associated with a group) (284, 289) Ganadhar (principle disciple of a Tirthankar) (405, 469, 470, 604) ganana samkhya (samkhya as counting) (477, 497) gandh guna pramana (standard of validation by smell-attributes) (429, 431) gani-mata (the mother whose son is a gani or leader of a group of ascetics) (310) ganim pramana (numerical measure) (316, 326, 327) Ganipitak (469) ganit (mathematics) (496) ganitajna (mathematician) (496) Ganitanuyoga (286) garbhaj (born out of womb or placental) (423) garbhavyutkrant-manushya (human being born out of womb) (352) garbhavyutkrantik (born out of womb) (387) garbhavyutkrantik bhuj-parisarp sthalachar-panchendriya tiryanchyonik (limbed reptilian terrestrial fivesensed animals born out of womb)(351, 387) garbhavyutkrantik chatushpad sthalachar-panchendriya tiryanchyonik (quadruped terrestrial fivesensed animals born out of womb) (351, 387) garbhavyutkrantik jalacharpanchendriya tiryanch-yonik (aquatic five-sensed animals born out of womb) (351, 387) garbhavyutkrantik khechar. panchendriya tiryanch-yonik (aerial five-sensed animals born out of womb) (351, 387) garbhayyutkrantik manushyas (human beings born out of womb) (388) garbhavyutkrantik panchendriya tiryanch-yonik (five-sensed animals born out of womb) (387) garbbavyutkrantik ur-parisarp sthalachar-panchendriya tiryanchyonik (non-limbed reptilian terrestrial five-sensed animals born out of womb) (351, 387) gatha samkhya (494) gathas (606) gau (cow) (274) gau (two kosa or four miles) (332) gauna nama (attributive name) (263, 264) Caushalak (288) Gautam (604) gavyut (one kosa or two miles) (335, 345, 350, 351, 352, 359) gavyut-prithakatva (two to nine gavyuts or four to eighteen miles) (351) ghanangul (cubic angul; cubic seriesangul) (337, 338, 356, 357, 361, 362) (526)
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________________ (H) haath (cubit) (324, 359) Haimavat (475) Haimavat-Hairanyavrat kshetra (344) hal (plough with bullocks) (276) halik (plough-man) (276) haridra (430) Harivarsh (475) Harivarsh Kshetriya (277) Harivarsh Ramyakvarsh (344) Hast (Delta Corvi) (285, 457) hemant (278) hemantak (278) Hemavat Kshetriya (277) hetuyukt (following a system of syntax and parsing) (605) huhuka (367, 532) huhukanga (367, 532) Assisted as a sta ghar (house) (336) ghat (pitcher) (275, 321) ghate rupam (shape in a pitcher) (476) ghati (owner of pitcher) (275) ghatika (313) ghoshasamam (482) ghranendriya pratyaksh (perceptual cognition through the sense organ of smell) (438) gilli (howda or a seat on elephant's back) (336) giri (hill) (307) girinagar (307) goman (owner of cows) (274) gone (319) gopur (main gate of entrance into a town) (336) gotra karma (karma responsible for the higher or lower status of a being) (487, 520) graha viman (390) Graiveyak (355, 391) gram (village) (267, 298, 300, 475) grishm (278) grishmak (278) guna (attributes) (298, 319) guna pramana (standard of validation by attributes) (427, 428, 434, 476) gunasthan (level of purity of soul) (472) gunena (by attribute) (442) gunena sheshavat anumaan (inference by available evidence of attribute) (445) gunja (chirmi or ratti, seed of a shrub abru precatorius) (328) gunjalika (zigzag lake) (336) guru sparsh (heavy touch) (433) guruvachanopagat (482, 605) ibhya (rich man, or wealthy merchant) (309) iddar (319) ideal pramana (334) ikshu-vana (a sugar-cane plantation) (268) Ikshvaku Kula (287) indragni (286) indragope (a beetle) (265) indragope (cowherd of indra, the king of gods) (265) Indra (king of gods) (286, 355, 474) indriya pratyaksh (perceptual cognition through sense organs, phenomenal) (438) Ishan Kalp (355, 391) itvarik (temporary) (472) itvarkalik (temporary or for a limited period) (472) t (527) e
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________________ jaghanya anant-anant (minimum infinite-infinite) (506, 518, 519) jaghanya asamkhyat-asamkhyat (minimum innumerable-innumerable) (502, 512, 513, 515) jaghanya parit anant (minimum lower infinite) (504, 514, 515, 516, 517) jaghanya parit asamkhyat (minimum lower innumerable) (500, 509, 510, 511) jaghanya samkhyat (countable minimum) (498, 507, 508) jaghanya yukt anant (infinite raised to the power of itself, minimum, minimum medium infinite) (505, 516, 517, 518, 519) jaghanya yukt asamkhyat (innumerable raised to the power of itself, minimum; minimum lower innumerable) (501, 510, 511, 512, 513) jalachar-panchendriya tiryanch-yonik (aquatic five-sensed animal) (351, 387) jamai (son-in-law or daughter's husband) (306) jamaiyam (266) Jambudveep (a continent) (286, 475, 508, 531) Jambudveep Prajnapti (286) janma nakshatra (asterism) (285) jannaijjam (266) Jayant Viman (391) jihvendriya pratyaksh (perceptual cognition through the sense organ of taste) (438) Jina (485, 486, 492) Jinabhadra Gani (606) jinakalp (even higher level of austerities) (472) jit (482) jiva (living being, soul) (470, 476, 478, 514, 527) jiva dravya (soul entity) (399, 404) jiva guna pramana (standard of validation of the living or soul by attributes) (428, 435) jivastikaya (life entity) (269, 292, 476, 533) jivit nama (name associated with survival) (284, 290) jnana (knowledge) (280) jnana guna pramana (standard of validation by knowledge-attributes) (435, 436) jnana naya (conceptual viewpoint) (606) jnana samkhya (samkhya as determinant of knowledge) (477, 496) jnana-aaya (acquisition of knowledge) (578) jnana-kshapana (eradication of knowledge) (592) jnani (scholar or sage) (280) Jnata Kula (287) jnayak sharir dravya-aaya (physicalaaya as body of the knower) (562, 563) jnayak sharir dravya-adhyayan (physical-adhyayan as body of the knower) (540, 541) jnayak sharir dravya-akshina (physical-akshina as body of the knower) (551, 552) jnayak sharir dravya-kshapana (physical-kshapana as body of the knower) (584, 585) jnayak sharir dravya-shankh/samkhya (physical-shankh/samkhya as body of the knower) (484, 485) jnayak sharir-bhavya sharir vyatirikta dravya-aaya (physical-acquisition other than the body of the knower and the body of the potential knower) (562, 565, 587) (528)
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________________ jnayak sharir-bhavya sharir vyatirikta dravya-adhyayan (physical-adhyayan other than the body of the knower and the body of the potential knower) (540, 543) jnayak sharir-bhavya sharir vyatirikta dravya-akshina (physical-akshina other than the body of the knower and the body of the potential knower) (551, 554) jnayak sharir-bhavya sharir vyatirikta dravya-kshapana (physical-kshapana other than the body of the knower and the body of the potential knower) (584, 587) jnayak sharir-bhavya sharir vyatirikta dravya-samavatar (physical assimilation other than the body of the knower and the body of the potential knower) (529, 530) jnayak sharir-bhavya sharir vyatirikta dravya-samayik (physical-samayik other than the body of the knower and the body of the potential knower) (597) jnayak sharir-bhavya sharir vyatirikta dravya-shankh/samkhya (physicalshankb/samkhya other than the body of the knower and the body of the potential knower) (484, 487) jvalan or agni (264) jvalate (264) Jyeshtha (Antares) (285, 453) Jyotishk (stellar) (354, 355, 390, 404, 412) Jyotishk gods (425) kaal samyoga (association with time) (272) kaal samyoga nama (name derived due to association with time) (278) kaaran (604) kachavar (heap of trash) (290) kachavarak (290) kadachi (serving spoons) (336) kadamb (296) kaivalik (related to the state of omniscience) (472) Kakani (328, 358) kakud (hump) (271) kakudi (having hump) (271) kalajna (timekeeper, also astrologer) (496) kalik shrut parimaan samkhya (number as measure of the scriptures studied at specific time) (493, 494) kalp (dimension) (355, 360, 391) kalpasthit (472) kalpateet devas (gods beyond kalps) (355) kalpopapanna (355) kanan (jungle near a town) (336) kands (360) kanthoshtavipramukta (482, 605) kapalik (288) kapiriva lambate (312) kapittha (a fruit, feronia limonia) (312) karak (hari or a pitcher with a long neck) (321) karanena (by cause) (442) karanena sheshavat anumaan (inference by available evidence of cause) (444) karbat (untidy and ragged settlement) (267, 475) karirak (291) (K) kaal (time, also past, present, and future) (313, 496532, 604) kaal pramana (standard of measurement of time) (313, 363) kaal samavatar (time-assimilation) (527, 532) (529)
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________________ karkash sparsh guna pramana (standard of validation by abrasive or hard touch-attribute) (433) karma (karma particles) (302, 532) karma dharaya samas (476) Karma Granth (383, 519) karma nama (name associated with trade or profession) (303) karma prakritis (species of karma by qualitative segregation) (533) karma pudgalas (karmic particles) (405) karmadharaya (descriptive determinative) (294) karmadharaya samasa (descriptive determinative compound) (297) karmamashak (328) karman (karmic) (405, 406, 407, 408, 408, 411) karman shariras (karmic bodies) (405, 417) katividham (604) katuk (bitter) (298) katuk rasa (pungent taste) (432) kaulalik (a person engaged in trading of kaulal or earthen pots, an earthen ware dealer) (303) Kaurava Kula (287) Kaushal deshiya (born in the Indian state of Kaushal) (277) kautumbik (head of the family) (309) kaya yoga (body association) (514) kayasthiti (383) kayotsarg (526) keshar (mane) (271) keshari (having mane) (271) keshu (604) keval-darshan (omni-perception) (471, 519) keval-darshan guna pramana (standard of validation by attributes of omni-perception) (471) keval-jnana (omniscience) (519) keval-jnana pratyaksh (perceptual cognition through omniscience) (439) keval-jnani (omniscient) (342) kevali (omniscient) (599) khanti (319) khatika (trench or gully) (336) khechar (aerial) (387) khechar-panchendriya tiryanch-yonik (aerial five-sensed animal) (351, 387) khet (kraal) (267, 475) khur (hoof) (271) khuri (having hoof) (271) kikkiri (kalashi or urn) (321) kim (604) kinchit-sadharmyopaneet (based on minimum similarity) (459) karmasthiti (383) karn (ears) (312) karn shrigali (350) karpasik (a person engaged in trading of kapas or cotton, cotton merchant) (303) karsh (322) karshapan (gold coin) (301) karyena (by effect) (442) karyena sheshavat anumaan (inference by available evidence of effect) (443) kashaya rasa (astringent taste) (432) kashtakar (carpenter) (304) kasya (604) katham (604) kat (mattress) (275) kati (owner of mattress) (275, 604) (530)
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________________ kinchit-sadharmyopaneet upamaan (analogical knowledge based on minimum similarity) (460) kinchit-vaidharmyopaneet (based on minimum dissimilarity) (463) kinchit-vaidharmyopaneet upamaan (analogical knowledge based on minimum dissimilarity) (464) kiyachchiram bhavati kaalam (604) koda-kodi (one crore multiplied by one crore, 1014) (361, 362, 370, 372, 374, 378, 379, 381, 394, 397) Konkan deshiya (born in the Indian state of Konkan) (277) koots (360) koradika (large trough) (321) kosa (508) kotakoti (421, 423) kotakoti yojans (421) kothala (319) kotipurva (387) kridant (primary) (302) krishn-mrigah (297) krishna varna guna pramana (standard of validation by black colourattribute) (430) krishno (black) (297) Krittik (Karttik) (285) Krittika (Eta Tauri or Pleiades) (285, 457) Krittikadas (285) Krittikadeva (285) Krittikadharm (285) Krittikarakshit (285) Krittikasen (285) Krittikasharm (285) kriya naya (practical viewpoint) (606) krodh (anger) (281, 533) krodh-aaya (acquisition of attitude of anger) (579) krodh-kshapana (eradication of attitude of anger) (591) krodhi (angry) (281) kshama (264) kshaman (264) kshapak shreni (higher levels of state of extinction of karmas) (472) kshapana (eradication) (535, 580, 583, 585, 586, 589) Kshatriya Kula (287) kshayik charitra (ascetic-conduct leading to extinction of karmas) (472) kshayopashamik charitra (asceticconduct leading to pacification-cumextinction of karmas) (472) kshayopashamik-jnani (one who acquires highest level of avadhi-Jnana or extrasensory perception of the physical dimension) (342) kshetra (area) (313, 532, 604) kshetra palyopam (369, 370, 392, 420, 604) kshetra pramana (standard of measurement of area) (313, 330) kshetra samavatar (area-assimilation) (527, 531) kshetra samyoga (association with area or place) (272) kshetra samyoga nama (name derived due to association with area or place) (277) kudab (318) kukshi (two cubits) (332, 335, 345, 359) kula nama (name associated with family or genealogy) (284, 287) kulika (wall) (265) kumbh (pitcher or pot) (318) kumkum (saffron, also vermilion) (323) (531)
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________________ kunde badarani (berries in a bowl) (476) kundika (small trough or basin) (321) kunt (a spear like weapon) (265) kupravachanik (565) kupravachanik dravya-aaya (mundane physical-acquisition) (570) kutaj (296) kutra (604) kuttimkar (a miner, a mason) (304) linga (characteristics) (440) lobh-aaya (acquisition of attitude of greed) (579) lobh-kshapana (eradication of attitude of greed) (591) lobha (greed) (281, 533) lobhi (greedy) (281) lohakatah (steel cauldron) (336) lohi (a steel pan or concave platen) (336) lohit (430) lok (occupied space, universe, islands and oceans) (332, 360, 361, 362, 413, 416, 475, 508,531, 554) lokakash (occupied space) (331, 420, 514, 604) Lokayatiks (heretics) (524) lokottar (spiritual) (467, 565) lokottar Agam (spiritual scripture) (469) lokottarik dravya-aaya (mundane physical-acquisition) (571) laala (saliva) (265) labdhipratyayik (405) labu (gourd or pot made of gourd) (267) lac (hundred thousand) (326, 348, 355) laghu sparsh (light touch) (433) lakshans (signs like conch-shell) (334, 604) laktak (coloured red) (267) langul (tail) (271) languli (having long tail) (271) Lantak Kalp (355, 391) lasati (rises and falls) (312) laukik (565) laukik (mundane) (467) laukik Agam (mundane scripture) (468) laukik dravya-aaya (mundane physical-acquisition) (566, 570) laukik pratyaksh (conventional perception) (439) lava (367, 532) layan (a dugout or cave on a hill) (336) lepyakar (an artisan painting or plastering walls, also a sculptor making plaster figures) (304) liksha (339, 344) (M) maan (conceit) (281, 334, 533) maan pramana (volume measure) (316, 317) maan-aaya (acquisition of attitude of conceit) (579) maan-kshapana (eradication of attitude of conceit) (591) maani (conceited) (281) maas (month) (365, 367, 532) maayi (deceitful) (281) madamb (a remote town) (267, 475) madambik (land lord or governor) (309) madhur (having sweetness of utterance and meaning) madhur (sweet) (267, 298) (532)
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________________ madhura rasa guna pramana (standard of validation by sweet tasteattribute) (432) madhyam (middle) (508, 391) Madhyam-adhastan Graiveyak (391) Madhyam-madhyam Graiveyak (391) Madhyam-uparim Graiveyak (391) Magadh (323, 474, 530) Magadhiya (born in the Indian state of Magadh) (277) magga (266) Magha (Regulus) (285, 457) Mahabharat (468) mahapath (highway) (336) Maharasthriya (born in the Indian. state of Maharashtra) (277) Mahasenavan (604) Mahashukra Kalp (355, 391) Mahavir (472) Mahendra Kalp (355, 391, 453) mahi (earth) (312) mahish (buffalo) (312) mahishi (she-buffalo) (274) mahishiman (owner of she-buffalos) (274) mala (garland) (312) Malaviya (born in the Indian state of Malava) (277) Malayagiri (470, 474) Malayavatikar (the author of the book Malayavati) (308) Malla (289) Malladas (289) Malladatt (289) Malladeva (289) Mallarakshit (289) Mallasen (289) Mallasharm (289) okokok askesk man (thought particles) (532) manahparyav-jnana pratyaksh (perceptual cognition through extrasensory perception and knowledge of thought process and thought-forms of other beings) (439) mandalak (328) Mandar mountain (460) mani (320) manika (measurement of weight equal to one mani) (530) (533) mano yoga (mind association) (514) manushya (human being) (351, 352, 388) manushya lok (the region where humans live) (604) Margashirsh (457) mati-jnanavaran (karma that veils sensory knowledge) (604) matras (short vowels or vowel marks) (606) matrivahak (one who carries its mother) (265) matrivahak (white ant) (265) maya (deceit) (281, 533) maya-aaya (acquisition of attitude of decert) (579) (eradication of maya-kshapana attitude of decent) (591) mekha (clouds) (312) mekhala (girdle) (312) mishra dravya samyoga (association with mixed substance) (273) mishra dravya samyoga nama (name derived due to association with mixed substance) (276) mishra dravya-aaya (mixed physicalacquisition) (566, 569, 570, 571, 574) mishri (large crystals of refined sugar) (323)
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________________ mit (having brevity) (482, 605) mithya darshan (525) mithya nayas (false viewpoint) (606) Mitra (286) mohaniya karma (deluding karma) (533) mokshapad (605) Mool (Lambda Scorpu) (285, 453) mridu sparsh (soft touch) (433) mrigah (deer) (297) Mrigashira (Lambda Orionis) (285) mudga (kidney beans) (265) mudra (finger-ring) (265) muhurmuhu (again and again) (312) muhurt (313, 365, 367, 532) mukta (abandoned by soul) (413, 414, 415, 416, 417, 418, 420, 421, 422, 423, 424, 425, 426) mukta aharak shariras (abandoned telemigratory bodies) (418) mukta audarik shariras (abandoned gross physical bodies) (414, 415, 421, 423) mukta vaikriya and aharak (abandoned transmutable and telemigratory) (420, 421) mukta vaikriya shariras (abandoned transmutable bodies) (418, 419, 422, 423, 424, 425, 426) muktoli (319) munjakar (maker of hessian ropes) (304) murav (319) musal (pestle or mace) (312, 324, 335, 345, 359) (N) Naag-kumar (348) naag-vana (naag garden) (268) naam (603) (also see nama) ( 534 ) naam aaya (558) naam adhyayan (536) naam akshina (547) naam and sthapana aaya (aaya as name and notional installation) (559) naam and sthapana adhyayan (adhyayan as name and notional installation) (537) naam and sthapana akshina (akshina as name and notional installation) (548) naam and sthapana kshapana (kshapana as name and notional installation) (581) naam and sthapana samayik (samayik as name and notional installation) (594) naam karma (karma that determines the destinies and body types) (487,520) naam kshapana (580) naam samam (482) naam samayik (593) naam samkhya/shankh (480) naam-avashyak (559) naam-avashyak and avashyak (537, 548, 581, 594) naam-nishpanna (pertaining to specific name) (534) sthapana naam-nishpanna nikshep (attribution pertaining to specific name) (593) naarak (infernal being) (347, 351, 404, 406, 412, 418, 419, 424, 425, 426) nad (rivers) (298) nagar (city) (267, 307, 475) naigam naya (coordinated viewpoint) (474, 476, 483, 491, 525, 539, 604, 606) nakh (claws) (271) nakhi (having nails or claws) (271) nakshatra nama (name associated with a asterisms) (284, 285) nakshatra viman (390)
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________________ nakshatras (28 asterisms) (285, 286) nalika (tube) (324, 335) nalina (367, 532) nalinanga (367, 532) nama and sthapana samavatar (assimilation as name and notional installation) (528) (also see naam) nama pramana (pramana as name) (282, 283) nama samavatar (name assimilation) (527) nama samkhya/shankh (samkhyal shankh as name) (477, 478) nama-avashyak and sthapanaavashyak (528) namna nama (name derived from a name) (263, 270) Nandi Sutra (439, 470) narak-panktis (360) narak-prastars (360) naraks (360) nava (boat on water) (276) Nava-Graiveyak (355) navaturang (298) navik (boatman) (276) Navya Nyaya (439) naya (knowledge) (606) naya (viewpoint, perspective) (491, 525, 606) naya pramana (standard of validation of viewpoints) (427, 473, 474, 476) nayuta (367, 532) nayutanga (367, 532) neel varna (blue colour) (430) nidarshan (nidarsijati) (validate) (522) nigod (dormant) (416) nigod jivas (dormant beings) (519) nikshep (attribution) (534) nis khep-niryuktanugam (contextual elaboration through attribution) (602, 603) nimbak (291) nimitta (augury) (496) niratichar (without rectification of faults) (472) nirdesh (604) nirdosh (without faults) (605) nirgam (604) nirgranth shraman (288) nirriti (286) niruktih (604) niruktij (etymologically derived) (293) niruktij bhaava pramana nama (according to perfect validity, an etymologically derived name) (312) nirvishtakayik (conduct of the serving and supervising ascetics) (472) nirvishyamanak (conduct of the ascetic observing austerities) (472) niryuktanugam (contextual elaboration) (601, 602) niryukti (601) niryukti samkhya (494) nishchaya naya (noumenal viewpoint, transcendental viewpoint) (527, 606) Nisheeth Sutra (494) nishpava (a specific pulse called rajmash) (328) nishvas (exhalation) (367) no-agamatah-bhaava-aaya (acquisition as essence not in context of Agam or only in context of action) (575, 577) no-agamatah-bhaava-adhyayan (perfect adhyayan not in context of Agam or only in context of action) (544, 546) Skladele keskelle keskmine kollek tikute (535)
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________________ no-agamatah-bhaava-akshina (perfect akshina not in context of Agam or only in context of action) (555, 557) no agamatah bhaava kshapana (eradication as essence without scriptural knowledge) (588, 590) no-agamatah-bhaava-samayik (perfect samayik not in context of Agam or only in context of action) (597, 599) no-agamatah-dravya-aaya (physical aspect of aaya not in context of Agam or only in context of action) (560, 562) no-agamatah-dravya-adhyayan (physical aspect of adhyayan not in context of Agam or only in context of action) (538, 540) no-agamatah-dravya-akshina (physical aspect of akshina not in context of Agam or only in context of action) (549, 551, 554) no-agamatah-dravya-kshapana (physical aspect of kshapana not in context of Agam or only in context of action) (582, 584) no-agamatah-dravya-samavatar (physical aspect of assimilation not in context of Agam or only in context of action) (529) no-agamatah-dravya-shankh/samkhya (physical aspect of shankh/samkhya not in context of Agam or only in context of action) (481, 484) no-jiva (a particular jiva or soul) (476) no-skandh (a particular aggregate of matter) (476) nogauna nama (non-attributive name) (263, 265) noindriya pratyaksh (perceptual cognition independent of sense organs) (438, 439) nosamayik (605) noshrut-karan (non-scriptural means) (604) (536) (0) ogha (general) (534) ogha-nishpanna (pertaining to general nomenclature) (534) ogha-nishpanna nikshep (attribution pertaining to general nomenclature) (535) (P) paad (foot) (335, 345, 359) paad samkhya (494) paavan (264) pad (legs) (271) pad samkhya (494) pada (disjunction and parsing of each word) (605) padachhed (parsing) (605) Padaliptasuri (308) padarth (paraphrasing) (605) padavigraha (to expound compound words as well as to make compound words) (605) padma (367, 532) padmanga (367, 532) pakhand nama (name associated with a cult or sect) (284, 288) paksh (fortnight) (365, 367, 532) pakshi (having wings) (271) pal (320, 322) palaala (with laala) (265) palash (butea frondosa) (265) palash (that which consumes flesh) (265) palashak (291) palya (a large pit for storing grains or a silo) (368, 370, 508, 604) palyopam (metaphor of silo) (313, 365, 368, 369, 370, 384, 387, 388, 389, 390, 391, 492, 532)
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________________ panchanad (298) panchendriya tiryanch-yonik (fivesensed animal) (351, 387, 410) pandurang 288) Pank-prabha land (the fourth hell) (347, 383) pankh (wings) (271) param (ultimate) (342) paramanu (ultimate-particle) (315, 339, 340, 342, 343-5, 532) paramanu pudgal (ultimate-particle of matter or one space-point) (315, 402, 403) paramparagam (scriptural knowledge acquired through lineage) (470) parasamavatar (assimilation dependent on others) (527, 530) parasamaya vaktavyata (explication of doctrine of others) (521, 523, 524,525) parasamayapad (605) parigrihit (married or formally accepted as consorts) (391) parihar (austerities) (472) pariharavishuddhi charitra (472) pariharavishuddhi charitra guna pramana (standard of validation by attributes of conduct of higher austerities leading to purity) (472) pariharik (472) parijit (482) parikha (a moat or trench with narrow bottom and wide top) (336) parimaan samkhya (samkhya or number as measure or extent) (477, 493) parimandal samsthana guna pramana (standard of validation by circularplate structure-attribute) (434) parit anant (lower infinite) (503, 504) parit agamkhyat (lower innumerable) (499, 500) parivrajak (288) Parshvanath (472) paryapt badar ap-kayik (fully developed gross water-bodied) (385) paryapt badar chaturindriya (fully developed gross four-sensed) (350) paryapt badar dvindriya (fully developed gross two-sensed) 350, 385) paryapt badar prithvikayik (fully developed gross earth-bodied) (370, 385) paryapt badar tejaskayik (fully developed gross fire-bodied) (385) paryapt badar trindriya (fully developed gross three-sensed) (350) paryapt badar vanaspatikayik (fully developed gross plant-bodied) (385) paryapt badar vayukayik (fully developed gross air-bodied) (385) paryapt chaturindriya (fully developed four-sensed) (386) paryapt garbhavyutkrantik bhujparisarp sthalachar-panchendriya tiryanch-yonik (fully developed limbed reptilan terrestrial five-sensed animals born out of womb) (351, 387) paryapt garbhavyutkrantik chatushpad sthalachar-panchendriya tiryanch-yonik (fully developed quadruped terrestrial five-sensed animals born out of womb) (351, 387) paryapt garbhavyutkrantik jalacharpanchendriya tiryanch-yonik (fully developed aquatic five-sensed animals born out of womb) (351, 387) paryapt garbhavyutkrantik khecharpanchendriya tiryanch-yonik (fully developed aerial five-sensed animal born out of womb) (351, 387) (537)
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________________ paryapt garbhavyutkrantik manushyas (fully developed human beings born out of womb) (388) paryapt garbhavyutkrantik urparisarp sthalachar-panchendriya tiryanch-yonik (fully developed nonlimbed reptilian terrestrial five-sensed animals born out of womb) (351, 387) paryapt sammurchhim bhuj-parisarp sthalachar-panchendriya tiryanchyonik (fully developed limbed reptilian terrestrial five-sensed animals of asexual origin) (351, 387) paryapt sammurchhim chatushpad sthalachar-panchendriya tiryanchyonik (fully developed quadruped terrestrial five-sensed animals of asexual origin) (351, 387) paryapt sammurchhim jalacharpanchendriya tiryanch-yonik (fully developed aquatic five-sensed animal of asexual origin) (351, 387) paryapt sammurchhim khecharpanchendriya tiryanch-yonik (fully developed aerial five-sensed animals of asexual origin) (387) paryapt sammurchhim ur-parisarp sthalachar-panchendriya tiryanchyonik (fully developed non-limbed reptilian terrestrial five-sensed animals of asexual origin) (351, 387) paryapt trindriya (fully developed three-sensed) (386) paryapt-garbhavyutkrant manushya (fully developed human being born out of womb) (352) paryav (494, 495) paryaya (transformation, mode) (556, 606) paryayarthik naya (transformational aspect) (474, 604, 606) patah (cloth) (297) Pataliputra (name of a city) (475) patals (360) path (path or street) (298, 336) pati (owner of cloth) (275) pattakar (a shawl maker) (304) pattan (a market city, commercial city) (267, 475) pavan (264) pavane (264) Pavapuri (604) payas (kheer, a sweet dish of rice cooked in milk) (465) peet varna (yellow colour) (430) phulla (in blossom) (296) phulla-kutaj-kadamb (296) piluk (291) pita (286) prabhrit samkhya (495) prabhrit-prabhritika samkhya (495) prabhritika samkhya (495) pradesh (fractions) (332) pradesh (space-point) (474, 476, 514) pradesh dristant (example of spacepoint) (473, 476) pradesh nishpanna (segment or timepoint related) (363) pradesh nishpanna (space-point related) (314, 330, 332) pradesh nishpanna dravya pramana (space-point related standard of physical measurement) (315) pradesh nishpanna kaal pramana (time-point related standard of measurement of time) (364) pradesh nishpanna kshetra pramana (space-point related standard of measurement of area) (331) pradeshavagadh (331) pradhanataya nama (name in accordance with salient features) (263, 268) sed (538)
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________________ pragbhars (360) Prajapati (286) prajnapan (pannaviyati) (define) (522) Prajnapana Sutra (Mahadandak) (419) prakar (parapet wall) (336) pramana (evidence of validity) (282) pramana (standard of measurement) (313) kkk. pramana (standard of validation) (434) Pramana Mimamsa (440) pramanangul (paramount angul) (333, 358, 361) pramanena nama (authenticated or validated name) (263, 282) pran (breath) (367, 532) Pranat Kalp (355, 391) prapa (water-hut) (336) prarupan (Paruvijati) (explain) (522) prasad (palace) (336) prashast (noble) (577, 590) prashast no-agamatah-bhaava-aaya (noble acquisition as essence without scriptural knowledge) (578) prashast no-agamatah-bhaavakshapana (noble eradication as essence without scriptural knowledge) (591) prashasta bhaava samyogaj nama (name derived due to association with noble or auspicious attitude) (279, 280) prasiddhi (validation) (605) prasriti (318) prasth (318) prasthak (wooden measuring pot) (474, 476) prasthak dristant (example of wooden measuring pot) (473, 474) pratar (square, shreni multiplied by shreni) (332, 414, 418, 419, 421, 421, 422, 424, 425) (539) pratarangul (square angul) (337, 338, 356, 357, 361, 362, 421, 423) pratikraman (526) pratimaan pramana (precision weight measure) (316, 328, 329) pratipakshapadena (antithetically derived name antonymous name) (267, 263) pratipati (with chances of falling) (472) pratipurna (482, 605) pratipurnaghosh (482, 605) pratyakhyan (526) nama or pratyakhyanavaran karma (karma that hinders renunciation) (604) pratyaksh (direct experience perceptual cognition) (436, 439) pratyaksh (direct or evident reality) (313) or pratyaksh pramana (standard of validation by perceptual cognition) (438) pratyaya (604) pratyutpann kaal grahan (present perspective) (450, 454) pratyutpann kaal grahan anumaan (inference from present perspective) (452, 456) pravrat (278) pravrishik (278) prayah-sadharmyopaneet (based limited similarity) (459) upamaan prayah-sadharmyopaneet (analogical knowledge based on limited similarity) (461) prayah-vaidharmyopaneet (based on limited dissimilarity) (463) prayah-vaidharmyopaneet upamaan (analogical knowledge based on limited dissimilarity) (465) prayaya samkhya (494, 495)
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________________ Pusha (286) pushkarasamyartak (343-3) pushkar (lotuses) (298) pushkar (pond) (298) pushkarini (lake or pond with lotuses) (336) Pushya (Delta Cancr) (285, 457) pustakakar (book-binder) (304) * ROAR RODROGARI.R.OO.ORROR PARRORROR prayuta (367, 532) prayutanga (367, 532) prisaijjam (usukaripam) (266) prithakatva (415) prithvikayik (earth-bodied) (349, 385) prithvikayiks (earth-bodied beings) (408, 409, 420, 421) prithvis (360) pudgal paravartan kaal (365, 532) pudgalastikaya (matter entity) (269, 292) Punarvasu (Beta Geminorum) (285, 457) punnaag-vana (punnag garden) (268) pur (cities) (298) Purandar (474) purush (length of the human body) (313) purush (man) (301, 604) purva (367, 368, 387, 532) purva koti (368) purva samkhya (495) Purva-Apar Mahavideh (344) Purvabhadrapada (Alpha Pegasi) (285, 457) purvakoti (387, 488, 489) purvakoti years (604) purvanga (367, 387, 532) Purvaphalguni (Delta Leonis) (285, 457) Purvas (subtle canon) (495, 532) Purvashadha (Delta Sagittarii) (285, 453) purvavat anumaan (inference by previously known characteristics) (440, ** ** (R) raaj-mata (the mother whose son is a raaja or king) (310) raga (attachment) (533) Rajanya Kula (287) rajeshvar (king) (309) raiju (string or rope, a linear measurement) (324, 362, 604) rajnah purushah (man of the king) (476) rajnah shariram (body of the king) (476) rakt-patah (297) rakta varna (red colour) (430) raktah (red) (297) Ramayan (468) Ramyakvarsh (475) Ramyakvarshiya (277) rasa guna pramana (standard of validation by taste-attributes) (429, 432) rasa maan pramana (volume measure of liquids) (317, 320, 321) rath (chariot with horses) (276, 336) rath-renu (339, 344) rathik (charioteer) (276) Ratnaprabha land (the first hell) (347, 383,419) ratni (width of closed fist) (332, 335, 345, 347, 348, 355, 359) * * 441) Purvavideh (475) Purvavideh Kshetriya (277) ( 540 )
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________________ rauti (hums) (312) Revati (Zeta Piscium) (285, 453) rijusutra naya (precisionistic viewpoint, viewpoint related to specific point or period of time) (483, 491, 474, 475, 476, 525, 606) Risabhadeva (604) ritu (season) (367, 532) Rohineya (285) Rohini (Aldebaran) (285, 453) Rohinidas (285) Rohinidatt (285) Rohinideva (285) Rohinidharm (285) Rohinirakshit (285) Rohinisen (285) Rohinisharm (285) Rudra (286) ruksh sparsh guna pramana (standard of validation by coarse or dry touchattribute) (433) rupi ajiva dravya (non-soul entities with form) (400) sadharmyopaneet (based on similarity) (458) sadharmyopaneet upamaan (analogical knowledge based on similarity) (459) sadhu (brother-in-law or wife's sister's husband) (306) sagar (365) sagaropam (metaphor of a sea) (313, 368, 370, 384, 391, 492, 532, 604) sahasra prithakatva (two to nine thousand) (415, 423, 604) Sahasrar Kalp (391, 355) sakulika (with kulika) (265) sakunt (with kunt) (265) sala (brother-in-law or wife's brother) (306) samabhirudha naya (conventional etymological viewpoint) (474, 483, 491, 606) samanya drisht (known in general) (448,449) samasik (formed by compounding) (293) samasik bhaava pramana nama (according to perfect validity, a name based on compounding) (294) samavasaran (604) samavatar (assimilation) (527, 604) samaya (ultimate fractional unit of time that cannot be divided any further) (313, 364, 365, 366, 367, 372, 374, 394, 396, 415, 416, 419, 421, 423, 487, 490, 511, 514, 519, 532, 554, 556, 604) samayik (practice of equanimity) (472, 526, 534, 535, 546, 593, 597, 598, 599, 604, 605) Samayik (the first chapter of Avashyak Sutra) (604) samayik charitra (472) (S) saantaram (604) saaravan (meaningful) (605) sabha (assembly hall) (336) sachitt dravya samyoga (association with life-bearing substance) (273) sachitt dravya samyoga nama (name derived due to association with lifebearing substance) (274) sachitta dravya-aaya (physicalacquisition pertaining to the living) (566, 567, 570, 571, 572) sadbhava (goodwill) (604) sadhan (440) (541)
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________________ 4 . . NAGTANOVAVORO SARO samayik charitra guna pramana (standard of validation by attributes of conduct of abstinence from all sinful activities including killing of living beings) (472) sambaha (a castle like settlement atop hill) (267) sameep (302) sameep nama (name associated with proximity) (307) samgraha naya (generalized viewpoint) (474, 475, 476, 483, 491, 525, 539, 604, 606) samhita (perfect elocution) (605) samkh (477) samkhya (number) (477) samkhya (symbol) (496) samkhya pramana (standard of validity of samkhya) (427, 477) Samkhya school (524) samkhyat (countable numbers) (497, 498, 508, 510) sammurchhim (of asexual origin; of minute size spontaneously born in excreted fluids) (387, 423) sammurchhim bhuj-parisarp sthalachar-panchendriya tiryanchyonik (limbed reptilian terrestrial fivesensed animals of asexual origin) (351, 387) sammurchhim chatushpad sthalacharpanchendriya tiryanch-yonik (quadruped terrestrial five-sensed animals of asexual origin) (351, 387) sammurchhim jalachar-panchendriya tiryanch-yonik (aquatic five-sensed animals of asexual origin) (351, 387) sammurchhim khechar-panchendriya tiryanch-yonik (aerial five-sensed animals of asexual origin) (351, 387) sammurchhim manushyas (human beings of asexual origin) (352, 388) sammurchhim panchendriya tiryanchyonik (five-sensed animals of asexual origin) (387) sammurchhim ur-parisarp sthalacharpanchendriya tiryanch-yonik (nonlimbed reptilian terrestrial five-sensed animals of asexual origin) (351, 387) samosaranam (266) samparaya (passions) (472) samprati-samabhirudha naya (476) samprati-shabda naya (present verbal viewpoint) (476) samsthana guna pramana (standard of validation by structure-attributes) (429, 434) samudga (with mudga) (265) samudra (with mudra) (265) samudras (360) samvaha (a castle like settlement atop hill) (475) samvatsar (year) (365, 367, 532) samyagdrishti (right perception) (604) samyak nayas (606) samyaktva-samayik (samayik as righteousness) (604) samyoga (302) samyoga nama (name associated with a relationship) (306) samyogena nama (name derived from association) (263, 272) samyooth (302) samyooth nama (name associated with authorship) (308) Sanatkumar kalp (dimension) (355, 391) sanghat samkhya (494) sanghats (aggregates of ultimateparticles) (366) sanklishyamanak (tending deteriorate) (472) (542) Jaindustrien *b a sisonal use only y.org
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________________ # 12 ROYA1909 O at UPAYOYAY TAYOYAYOY 10 TA sannivesh (a suburb) (267, 475) sanyasi (288) saptagaj (298) saptaparn-vana (alstonia scholaris garden) (268) sar (natural lake) (336) sar-pankti (row of lakes) (336) sar-sar-pankti (row of lakes connected with canals) (336) sarag (with attachment) (472) sarp (286) sarthavaha (caravan chief) (309) sarva dravya (all entities and substances) (533) sarva-sadharmyopaneet (based on complete similarity) (459) sarva-sadharmyopaneet upamaan (analogical knowledge based on complete similarity) (462) sarva-vaidharmyopaneet (based on complete dissimilarity) (463) sarva-vaidharmyopaneet upamaan (analogical knowledge based on complete dissimilarity) (466) sarvaddhakaal (532) sarvakash shreni (554) Sarvarth-siddha Viman (355, 391) sarvatithi (one who is a guest of all) (305) sarvavirati samayik (complete detachment samayik) (604) sasur (father-in-law) (306) sat (existent) (492) Satavahan (308) satichar (with rectification of faults) (472) Saudharm kalp (355, 391) Saurashtriya (born in the Indian state of Saurashtra) (277) sautrik (a person engaged in trading of sutra or thread; a thread dealer) (303) savit (286) sayoga (involving bondage) (472) senapati (army chief) (309) setika (318) shaal-vana (sal garden) (268) shaarad (278) shabd (words) (496) shabd nayas (verbal viewpoints) (474, 475, 483, 491, 525, 604, 606) shabdik (grammarian) (496) shails (360) Shaivite (288) shakat (bullock-cart) (276, 336) shakatik (cart driver) (276) Shakra (474) Shakya (288) shalaka-palya (508) shali (corn) (301) shankh (conch-shell) (477, 487, 491, 520) sharad (278) sharan (thatched hut) (336) sharira (bodies) (405) sharira-nama-karma (body type determining karma) (405) Sharkaraprabha land (the second hell) (383) shat prithakatva (604) Shatabhishag (Lambda Aquarii) (285, 453) shayan (bed) (336) sheershaprahelika (367, 368, 508, 532) sheershaprahelikanga (532) sheet sparsh (cold touch) (433) sheetal (cool) (267) % . . SEN + (543) MATAON Crosecco 0 . 9 WAOM V100
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________________ Jain Sudan sheshavat anumaan (inference by available evidence) (440, 442) shete (lies down) (312) shikha (crest or crown) (271) shikharis (360) shikhi (having crest or crown) (271) shikshit (482) shilp (302) shilp nama (name associated with a craft) (304) shirna (405) shiva (means auspicious) (267) shivika (covered palanquin) (336) shlakshnashlakshnika (344) shlok (302) shlok nama (name associated with fame and reverence) (305) shlok samkhya (494) shodashika (measurement of weight equal to one sixteenth part of a mani or sixteen pals) (530) shodashika (sixteenth fraction) (320) shodhi (purity) (604) shraman (ascetic or sage) (288, shraman (equal) (599) Shravan (Alpha Aquilae) (285, 453) shreni (series) (332, 362, 414, 418, 419, 421, 422, 424, 425, 426, 604) shreni-angul (series-angul) (361, 362) shreshti (businessman) (309) shring (horns) (271) shringatak (a triangular marketplace) (336) shringi (having horns) (271) shrotrendriya pratyaksh (perceptual cognition through the sense organ of hearing) (438) shrut jnana (470) (544) shrut-jnanavaran (karma that veils. scriptural knowledge) (604) shrut-karan (scriptural means) (604) shrut-samayik (samayik as scriptural knowledge) (604) shrutskandh samkhya (494) shukla varna guna pramana (standard of validation by white colour-attribute) (430) shumbhak (colourful) (267) shvet-patah (297) shvetah (white) (297) Siddha Jiva (liberated souls) (519) Siddhas (liberated souls) (404, 413, 416) Siddhashila (485) skandh (aggregate) (315, 402, 403, 476) (sections of the skandh-desh aggregate) (402) skandh-pradesh (space-points of the aggregate) (402) snehak (291) snigdha sparsh (smooth touch) (433) soma (286) soorp (winnowing basket) (290) sopachar (with eloquence and beauty of language) (605) sounds (svar) (298) spardha (311) sparsh guna pramana (standard of validation by touch-attributes) (429, 433) sparshana (604) sparshanendriya pratyaksh (perceptual cognition through the sense organ of touch) (438) srivatsa mark (a specific auspicious sign) (492) stambh (pillar) (336)
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________________ stanau cha udaram cha stanodaram (breasts + belly = breast and belly) (295) Stanit-kumar (348, 384, 404, 407, 419) sthalachar chatushpad (quadruped terrestrial) (387) Sthananga Sutra (286, 439) sthapana (notional installation) (534, 603) sthapana aaya (558) sthapana adhyayan (536) sthapana akshina (547) sthapana kshapana (580) sthapana pramana (notional installation as validity) (282, 284) sthapana samavatar (assimilation as notional installation) (527) sthapana samayik (593) sthapana samkhya (samkhya as notional installation) (477, 479, 480) sthapana-avashyak (559) sthavar (immobiles) (350) sthiti (stay in one place or state; lifespan) (383, 384, 385, 386, 387, 388, 389, 390, 391) sthiti-bandh (duration-bondage) (514) stoka (367, 532) stupa (a memorial pillar or mound) (336) suchi (needle) (337) suchyangul (linear angul) (337, 338, 356, 357) sudrishti (good attitude) (604) sukham (278) sukham-dukham (368) sukham-dukhamaj (278) sukham-sukham (278) sukham-sukhamaj (278) sukhamaj (278) sukshma (minute) (350, 370, 532) sukshma addha palyopam (370, 377, 378, 379, 381) sukshma addha palyopam and sagaropam (382) sukshma addha sagaropam (381) sukshma ap-kayik (minute waterbodied) (385) sukshma aparyapt (minute underdeveloped) (420) sukshma aparyapt and paryapt prithvikayik (minute underdeveloped and fully developed earth-bodied) (349) sukshma aparyapt and sukshma paryapt ap-kayik (minute underdeveloped and fully developed water-bodied) (385) sukshma aparyapt and sukshma paryapt prithvikayik (minute underdeveloped and fully developed earth-bodied) (385) sukshma aparyapt and sukshma paryapt tejaskayik (minute underdeveloped and fully developed fire-bodied) (385) sukshma aparyapt and sukshma paryapt vanaspatikayik (minute underdeveloped and fully developed plant-bodied) (349, 385) sukshma aparyapt and sukshma paryaptv ayukayik (minute underdeveloped and fully developed air-bodied) (385) sukshma kshetra palyopam (392, 393, 396) sukshma kshetra palyopam and sagaropam (398) sukshma kshetra sagaropam (397) sukshma paramanu (abstract ultimate-particle of matter) (340, 341, 342) sukshma paryapt minute fully developed) (420) ( 545 )
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________________ sutravaicharik (a person engaged in trading of sutra or thread; a thread dealer) (303) suvarn (a unit of weight) (358) suvarna (gold coin) (328) svadu (tasty) (267) svasamaya vaktavyata (explication of one's own doctrine) (521, 522, 524,525) svasamaya-parasamaya vaktavyata (explication of doctrines of self and others) (521, 524,525) svasamayapad (605) Svati (Arcturus) (285, 457) Svayambhuraman ocean (350, 475) Svayambuddha (470) syandaman (a palanquin as long as a man) (336) syat (525) sukshma prithvikayik (minute earthbodied) (349, 385) sukshma tejaskayik (minute firebodied) (385) sukshma uddhar palyopam (370, 371, 374) sukshma uddhar palyopam and sagaropam (375) sukshma uddhar sagaropam (374, 376) sukshma vanaspatikayik (minute plant-bodied) (349, 385) sukshma vayukayik (minute airbodied) (385) sukshmasamparaya charitra (472) sukshmasamparaya charitra guna pramana (standard of validation by attributes of conduct of the level where only residual subtle passions exist) (472) Suparnakumar (384) surabhi gandh guna pramana (standard of validation by good smell. attribute) (431) surpak (290) Surya Prajnapti (286) Surya viman (390) sutra (aphorism/text) (605) sutragam (scriptural knowledge of the text) (470) Sutrakritanga Sutra (266) sutralapak-nishpanna (pertaining to text recitation) (534) sutralapak-nishpanna nikshep (attribution pertaining to text recitation) (600) sutranugam (interpretation of sutra) (601, 605) sutrasparsh-nir yuk tanugam (contextual elaboration embracing the sutra) (602, 605) . WA (T) tadag (pond) (336) taddhit (nominal) (302) taddhitaj (formed by nominal termination) (293) taddhitaj bhaava pramana nama (according to perfect validity, a name formed by nominal termination) (302) tadubhayagam (scriptural knowledge of both the text and the meaning) (470) tadubhayasamavatar (assimilation dependent on self and others both) (527, 530,531, 532, 533) tagar (valeriana jatamansi; a fragrant herb) (307323) tagaratat (307) taijas (fiery) (405, 406, 407, 408, 411) taijas and karman shariras (fiery and karmic bodies) (418) taijas sharira (fiery body) (405, 416, 417) (546) www.jaineforening
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________________ # di 2010 A Peca OG DYGN6DUGO100069 YO taijas sharira (particles forming fiery body) (532) taijas-karman shariras (fiery and karmic bodies) (419, 420, 422, 424, 425, 426) talavar (noble or knight of honour) (309) Tamah-prabha land (the sixth hell) (347, 383) Tamastamaprabha land (the seventh hell) (347, 383) tanks (360) tantivaya (a weaver) (304) tapan (264) tapas (288) tapate (264) Tara viman (390) Tarangavatikar (the author of the book Tarangavati) (308) tatpurush (dependent determinative) (294) tatpurush samasa (dependent determinative compound) (299, 476) tejas-kayik (fire-bodied) (349, 385) tejaskayiks (fire-bodied beings) (408, 420) thilli (a coach driven by two horses) (336) tikta rasa guna pramana (standard of validation by bitter taste-attribute) (432) Tiloyanapannati (508) tirth (religious ford to another) (472) tirthakak (299) Tirthankar (omniscient religious fordmaker) (359, 405, 470, 472, 492, 526, 604) Tirthankar-mata (the mother whose son is a Tirthankar) (310) tirthe-kakah (crow from pilgrimage center) (476) Tiryak Lok (the transverse space or a specific sector of space; middle world) (475, 531) tiryanch (animals) (351) toran (arch) (336, 360) tras (mobile) (362) Tras-nadi (362) tras-renu (339, 344) tribindu (298) triguna (298) trik (meeting point of three roads) (336) trimadhur (298) trindriya (three-sensed) (350, 386, 409) trini katukani trikatukam (three bitter things are collectively called trikatuk) (298) tripath (298) tripur (298) tripushkar (298) trisvar (298) trutit (367, 368, 532) trutitanga (367) tryasra samsthana (triangular structure) (434) tula (322) tunnavaya (a cloth-darner) (304) tunnavaya (weaver or tailor) (366) turang (horse) (298) tvashta (286) tyakta deha (485) 12 1991 (U) 4444 uchchhavasa (breath- articles) (532) uchhavas (inhalation) (367) + O 2006 (547) + al Education International wirw.jainelibrary.org
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________________ uchhavas-nishvas (inhalationexhalations) (367) uddesh (604) uddesh samkhya (494) uddhar (removal) (370, 376) uddhar palyopam (369, 370) udyan (parks with a variety of flowering plants and fruit trees) (336) Ugra Kula (287) ujjhit (abandoned) (290) ujjhitak (290) uluk (owl) (312) unmaan (334) unmaan pramana (weight measure) (316, 322, 323) unmaan purush (335) unmarg (wrong path) (525) upadarshan (uvadansijjati) (propound) (522, 523, 524) upakram (606) upamaan (analogical knowledge) (436) upamaan (comparison) (313) upamaan pramana (standard of validation by analogical knowledge) (458) upaneet (with suitable and appropriate examples) (605) uparim (upper) (391) Uparim-adhastan Graiveyak (391) Uparim-madhyam Graiveyak (391) Uparim-uparim Graiveyak (391) upasham shreni (higher levels of state of pacification of karmas) (472) upodghat (introduction) (604) upodghat-niryuktanugam (contextual elaboration through introduction) (602, 604) ur-parisarp (non-limbed reptilian) (387) ur-parisarp sthalachar-panchendriya tiryanch-yonik (non-limbed reptilian terrestrial five-sensed animals) (351, 387) urdhva (erect) (312) Urdhva Lok (heavens) (475) urdhvarenu (344) urni (sheep) (274) ushna sparsh (hot touch) (433) ushtra (camel) (274) ushtripal (owner of camels) (274) utkrishtanant-anant (maximum infinite-infinite) (519) utkrisht asamkhyat-asamkhyat (maximum high innumerable) (502, 513, 514,515) utkrisht parit anant (maximum lower infinite) (504, 515, 516, 517) utkrisht parit asamkhyat (maximum lower innumerable) (500, 509, 510, 511) utkrisht samkhyat (maximum countable) (498, 507, 508, 509) utkrisht yukt anant (maximum medium infinite) (505, 517, 518, 519) utkrisht yukt asamkhyat (innumerable raised to the power of itself, maximum; maximum lower innumerable) (501, 511, 512, 513) utkurut (rubbish-yard) (290) utkurutak (290) utpala (367, 532) utpalanga (367, 532) utsarpini (365) utsarpini-avasarpini (progressiveregressive cycles of time) (413, 414, 416,418, 419, 421, 422, 423, 424, 426,) utsedh (339) EXO 91 MONGO NOVOGO (548) * *ww.jaindibiang
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________________ utsedhangul (fragmentary units of angul) (333, 339, 344, 356, 358) utsedhangul pramana (standard of fragmentary units of angul or the breadth of finger) (345) utshlakshnashlakshnika (344) uttam purush (excellent ones) (334, 335) Uttar-kuru (475) uttar-vaikriya (by the body created for some purpose by vaikriya power or power of self-mutation; by the selfmutated body) (347, 348, 355, 347, 353) uttar-vaikriya sharira (secondary transmuted body) (405) Uttarabhadrapada (Gama Pegasi) (285, 453) Uttaradhyayan Sutra (266, 494) Uttarakuru Kshetriya (277) Uttaraphalguni (Beta Leonis) (285, 457) Uttarashadha (Sigma Sagittarii) (285, 453) Uttaravideh Kshetriya (277) vaikriya sharira (particles forming transmutable body) (532) vaikriya sharira (transmutable body) (405, 414, 418, 419, 420, 422, 423, 424, 425, 426) vaimanik (endowed with celestial vehicle; celestial-vehicular) (355, 404, 412, 426) vaimanik gods (gods endowed with celestial-vehicles) (391) Vaishakh (604) vakshaskars (360) vaktavyata (explication) (521, 524,525, 526) vamamarg (288) van (forest with single species of trees) (336) van-khand (forest with a variety of good quality trees) (336) van-raji (forest with rows upon rows of trees of same or different kinds) (336) vanahasti (299) vanamahish (299) vanamayur (299) vanaspatikayik (plant-bodied beings) (349.385, 408, 420, 519) vanavarah (299) Vanavyantar (interstitial) (353, 354, 389, 404, 412, 424) vandana (526) vane-hasti (elephant from jungle) (476) vapi (bavadi or rectangular reservoir) (336) varak (small pitcher) (321) vardhakar (leather strap maker) (304) varganas (classes) (532) varna guna pramana (standard of validation by appearance or colourattributes) (429, 430) (V) Vaan-vyantar (interstitial) (355) vachak-mata (the mother whose son is a vachak or a scriptural scholar) (310) vachan yoga (speech association) (514) vaidharmyopaneet (based on dissimilarity) (458) vaidharmyopaneet upamaan (analogical knowledge based on dissimilarity) (463) Vaidish (307) vaidya (doctor) (496) vaidyak (medicine) (496) Vaijayant Viman (391) vaikriya (transmutable) (405, 406, 407, 408, 411) ( 549 )
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________________ varsh (360) varsh-dhars (360) varsha (278) varsharatrik (278) varshasahasra (millennium) (367, 532) varshashat (century) (367, 532) varshashatsahasra (367, 532) Varun (286, 453) varut (basket maker) (304) vasant (278) vasantak (278) vasati (abode) (474, 475, 476) vasati dristant (example of an abode) (473, 475) vastram cha patram cha vastarpatram (cloth + bowls = cloth and bowls) (295) vastrik (a dress maker) (304) vastu samkhya (495) Vasu (286) Vasudev (462) Vasudev-mata (the mother whose son is a Vasudev) (310) vayas (crow) (465) vayavya (457) Vayu (286) vayukayik (air-bodied) (349, 385) vayukayiks (air-bodied beings) (408, 4110, 420) Vedas (468) vedh (494) vedikas (360) velas (360) Vena (a' river in south India) (307) Vennatat (307) veshtak samkhya (494) vibhag nishpanna (fragmentary) (314, 330, 332, 363) vibhag nishpanna dravya pramana (fragmentary standard of physical measurement) (316) vibhag nishpanna kaal pramana (fragmentary standard of measurement of time) (365) vibhag nishpanna kshetra pramana (fragmentary standard of measurement of area) (332) Vidisha (name of a city now in Madhya Pradesh) (307) Vijaya Viman (360, 391) viman-panktis (360) viman-prastars (360) vimans (360) viparit-bhasi (chatterer) (267) viriyam (266) vish (poison) (267) Vishakha (Alpha Librae) (285, 457) vishan (tusks) (271) vishani (having tusks) (271) vishesh drisht (known in particular) (448) vishesh drisht anumaan (inference by common characteristics known in particular) (450) Visheshavashyak Bhashya (606) vishkambh-suchi (square units) (418, 419, 421, 422, 423, 424, 425, 426) Vishnu (286) vishuddha naigam naya (the unambiguous or clear coordinated viewpoint) (474, 475) vishuddhatar naigam naya (clearer coordinated viewpoint) (474, 475) vishuddhi (higher purity) (472) vishudhyamanak (tending to get purified) (472) Vishva (286) (550) & Pusate Personal use einy www.janelitkar
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________________ Vitarag (without attachment) vitasti (balisht or bittabhar or the distance between tip of thumb and tip of little finger when fully stretched, it is approximately 12 anguls) (332, 335, 345, 359) vivarddhi (286) vrishabhah (bull) (297) vritta samsthana structure) (434) vyanjans (marks like mole) (334) Vyantar (interstitial) (368) vyavahar (370) vyavahar kshetra palyopam (392, 394) vyavahar naya (particularized viewpoint; conventional viewpoint; phenomenal viewpoint) (474, 475, 476, 483, 491 525, 527, 539, 604, 606) (circular-ring vyavahar paramanu (empirical ultimate-particle of matter) (340, 342, 343, 344) Vyavahar Sutra (494) vyavaharik addha palyopam (377, 378, 379) vyavaharik addha palyopam and sagaropam (380) vyavaharik addha sagaropam (378, 379) vyavaharik kshetra palyopam and sagaropam (395) vyavaharik kshetra sagaropam (394) vyavaharik uddhar palyopam (370, 372, 394) ( 551 ) vyavaharik uddhar palyopam and sagaropam (373) vyavaharik uddhar sagaropam (372) yajna (525) Yama (286) (Y) yamal-pad (multiples of 8) (423) yan (vehicle) (336) yathakhyat charitra guna pramana (standard of validation by attributes of conduct defined as perfect) (472) yava (339) yavamadhya (344) yavatkathit (life-long) (472) yojan (four kosa or eight miles) (332, 335, 336, 345, 348, 349, 350, 351, 355, 359, 361, 372, 374, 378, 379, 381, 394, 396, 421, 405, 424, 508) yojan-prithakatva (two to nine yojan) (351) yug (359, 365, 367, 532) yug (yoke) (324, 335, 345) yugya (palanquin) (336) yuka (339, 344) yukt anant (infinite raised to the power of itself) (503, 505) yukt asamkhyat (innumerable raised. to the power of itself) (501) yukti (clear and logical interpretation) (601)
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