Ashtakprakaranam

Author(s): Haribhadrasuri, Sagarmal Jain
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/001665/1

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pArzvanAtha vidyApITha grnthmaalaa--102| prAkRta bhAratI pRSpa-135 pradhAna sampAdaka pro. sAgaramala jaina pro. bhAgacanda jaina bhAskara haribhadrasUri viracita aSTakaprakaraNam anuvAdaka DaoN0 azoka kumAra siMha sampAdaka pro0 sAgaramala jaina pArzvanAtha vidyApITha, vArANasI prAkRta bhAratI akAdamI, jayapUra J ioni nemalone For private Personal use only

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lekhaka-paricaya pada DaoN. azoka kumAra siMha janma : 1 janavarI 1956 janmasthAnaH nagavA, dhAnApura, candaulI (uttara pradeza) zikSA : ema.e. (saMskRta,rAjanItizAstra) DI.phila (ilAhAbAda vizvavidyAlaya) : variSTha pravaktA, pArzvanAtha vidyApITha, vArANasI-5 sampAdaka : zramaNa prazAsanika sadasya : prabandha samiti snAtakottara mahAvidyAlaya gAjIpura, (u. pra.) lekhana/sampAdana : dazAzrutaskandhaniyukti,mahAvIra nirvANa bhUmi pAvA : eka vimarza, haribhadra sAhitya meM samAja evaM saMskRti,pAtha oNva arhat : erilijiyasa DimokresI,nirbhayabhImavyAyoga, kaumudImitrAnanda,esapekTsa oNva jainolaoNjI,bhAga-4,5,61 prakAzita zodha-nibandha : 30 zodhanirdezana 4 chAtra (pI-ec.DI. DigrI prApta)7chAtra (paMjIkRta) vartamAna pariyojanA inasAiklopIDiyA oNva jaina sTaDIja (bhASA evaM sAhitya khaNDa) For Private & Persona Use Only

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pArzvanAtha vidyApITha granthamAlA : 102 prAkRta bhAratI puSya : 135 pradhAna sampAdaka pro. sAgaramala jaina pro. bhAgacandra jaina bhAskara haribhadrasUri viracita aSTakaprakaraNam anuvAdaka DaoN. azoka kumAra siMha variSTha pravaktA sampAdaka pro. sAgaramala jaina pArzvanAtha vidyApITha, vArANasI prAkRta bhAratI akAdamI, jayapura 2000

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mudraka pArzvanAtha vidyApITha granthamAlA saM0 - 102 prAkRta bhAratI puSya : 135 pustaka : aSTakaprakaraNam anuvAdaka : DaoN. azoka kumAra siMha prakAzaka pArzvanAtha vidyApITha, AI.TI.AI. roDa, karauMdI, vArANasI-5 prAkRta bhAratI akAdamI, 13-e, mena mAlavIya nagara, jayapura-302017 dUrabhASa saMkhyA : (0542) 316521, 318046 phaiksa : 0542-318046 prathama saMskaraNa : 2000 mUlya : 200.00 - akSara-sajjA : nayA saMsAra presa, bI 2/143e, bhadainI, vArANasI-1 : varddhamAna mudraNAlaya, bhelUpura, vArANasI ISBN : 81-86715-42-8 : pArzvanAtha vidyApITha Parswanatha Vidyapitha Series No. 129 Prakrit Bharati Series No. 135 Title : Astakaprakaranam Translated by : Dr. Ashok Kumar Singh Publisher : Parswanatha Vidyapitha, I.T.I., Road, Karaundi, Varanasi-221005 Prakrit Bharati Academy, 13-A, Main Malviya Nagar, Jaipur-302017. Telephone No. : (0542)316521,318046 Fax 0542-318046 First Edition 2000 Price 200.00 Type Setting : Naya Sansar Press, B. 2/143 A, Bhadaini Varanasi-1. Printed at : Vardhaman Mudranalaya, Bhelupur, Varanasi.

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prakAzakIya jaina sAhitya ke kSetra meM AcArya haribhadra kA avadAna mahattvapUrNa hai| AcArya ke upalabdha granthoM ke adhyayana evaM anuvAda kA bhI sarAhanIya prayAsa huA hai| unakI adhikAMza kRtiyoM kA gujarAtI meM anuvAda huA hai| haribhadra kI kRtiyoM kA anuvAda upalabdha karAne kI dRSTi se pArzvanAtha vidyApITha ne unake granthoM kA anuvAda sahita prakAzana kI yojanA banAI hai| isa krama meM prAkRta grantha 'paJcAzaka-prakaraNam' kA DaoN. dInAnAtha zarmA kRta hindI anuvAda prakAzita ho cukA hai aura saMskRta kRti aSTakaprakaraNam ko hindI-aMgrejI anuvAda sahita prakAzita kara rahe haiN| aSTakaprakaraNam ATha-ATha zloka ke battIsa gacchakoM kA saMgraha hai| isameM jaina AcAra evaM darzana sambandhI mAnyatAoM ke sambandha meM paramatavAdiyoM kI ApattiyoM kA khaNDana aura jaina mAnyatAoM kA Agamasammata maNDana kiyA gayA hai| isa kRti kA hindI-aMgrejI anuvAda evaM romana-TrAnsaliTrezana vidyApITha ke variSTha pravaktA DaoN0 azoka kumAra siMha ne kiyA hai| isa anuvAda meM jinezvarasUri kRta aSTakaprakaraNa kI saMskRta vRtti kA Azraya liyA gayA hai| isakI hindI-aMgrejI bhUmikA bhI DaoN0 azoka kumAra siMha ne hI likhI hai, ata: hama unheM sAdhuvAda dete haiN| pro0 sAgaramala jaina jo hamArI akAdamika gatividhiyoM ke preraNAsrota haiM, unhoMne anuvAda kA saMzodhana bhI kiyA hai, etadartha hama unake AbhArI haiN| prakAzana sambandhI kAryoM meM pArzvanAtha vidyApITha ke hI pravaktA DaoN0 zrIprakAza pANDeya evaM DaoN0 vijaya kumAra jaina kA apekSita sahayoga hameM prApta huA hai, ataH hama unake bhI AbhArI haiN| ___ anta meM hama sundara akSara-sajjA ke liye nayA saMsAra presa, bhadainI, vArANasI evaM mudraNa ke liye varddhamAna mudraNAlaya, vArANasI ke prati apanA AbhAra vyakta karate haiN| DI0 Ara0 mehatA mantrI prAkRta bhAratI akAdamI jayapura bhUpendra nAtha jaina mantrI pArzvanAtha vidyApITha vArANasI .

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purovAk AcArya haribhadrasUri AThavIM zatAbdI ke zIrSastha jainAcArya the| yadyapi ve cittaur3a ke rAjA jitArI ke rAjapurohita the para pAraGgata vaidika vidvAn hone ke kAraNa abhimAnI hone para bhI jJAnapipAsu the| vahI jJAnapipAsA unheM AryA mahattarA ke Agraha para AcArya jinabhaTa ke pAsa le gayI aura pariNAmataH ve jainAcArya haribhadra bana gye| Avazyaka-niyukti-TIkA ke anusAra jinabhaTa unake gacchapati guru the, jinadatta dIkSAguru the, yAkinI mahattarA dharmajananI thIM, unakA kula vidyAdhara evaM sampradAya zvetAmbara thaa| kahA jAtA hai isa taraha AcArya haribhadra ne 1444 granthoM kI racanA kii| una sabhI granthoM kI parigaNanA to nahIM kI jA sakI para viziSTa granthoM kI sUcI avazya isa taraha taiyAra kI gaI hai- 1. anuyogadvArasUtravRtti, 2. anekAntajayapatAkA (svopajJa-TIkAsahita), 3. anekAntapraghaTTa, 4. anekAntavAdapraveza, 5. aSTakaprakaraNa, 6. Avazyakaniyukti laghuTIkA, 7. Avazyakaniyukti bRhaTTIkA, 8. upadezapada, 9. kathAkoSa, 10. karmastava, 11. kulaka, 12. kSetrasamAsavRtti, 13. caturviMzatistutisaTIka,14.caityavandanabhASya,15.caityavandanavRttilalitavistarA,16.jIvAbhigamalaghuvRtti, 17. jJAnapaJcakavivaraNa, 18. jJAnAdityaprakaraNa, 19. dazavaikAlika avacUri (bRhaTTIkA), 20. devendranarakendraprakaraNa, 21.dvijavadanacarpaTA, 22. dharmabindu, 23. dharmalAbhasiddhi, 24. dharmasaMgrahaNI, 25. dharmasAramUlaTIkA, 27. dhUrtAkhyAna, 27. nandIsUtravRtti, 28. nyAyapravezasUtravRtti, 29. nyAyavinizcaya, 30. nyAyAmRtataraGgiNI, 31. nyAyAvatAravRtti, 32. paJcanirgranthi, 33. paJcaliMgI, 35. paJcavastu saTIka, 35. paJcasaMgraha, 36. paJcasUtraprakaraNavRtti, 37. paJcasthAnaka, 38. paJcAzakaprakaraNa, 39. paralokasiddhi, 40. piNDaniyuktivRtti, 41. prajJApanAsUtra pradezavyAkhyA, 44. munipaticarita, 45. yatidinakRtya, 46. yazodharacaritra, 47. yogadRSTisamuccaya, 48. yogabindu, 49. yogazataka, 50. lagnazuddhi, 51. lokatattvanirNaya, 52. lokabindu, 53. viMzativiMzikA, 54. vIrastava,55. vIrAMgadakathA,56. vedabAhyatA nirAkaraNa,58.vyavahArakalpa,59.zAstravArtAsamuccaya svakRtavyAkhyAsahita, 60. zrAvakadharmatantra, 61. SaDdarzanasamuccaya, 62. SoDazaka, 63. saMgrahaNIvRtti,64.sambodhaprakaraNa,65.AtmAnuzAsana,66.samarAiccakahA,67. sarvajJasiddhiprakaraNa saTIka, 68. syAdvAdakucodyaparihAra, 69. diGnAgakRta nyAyapravezasUtravRtti, aura 70. smbodhspttikaaprkrnn| ina granthoM meM yathAsambhava cayanita granthoM kA sAnuvAda prakAzana prAkRta bhAratI ke sahayoga se honA nizcita huA hai| isI zRGkhalA meM DaoN. azoka kumAra siMha dvArA kRta hindI-aMgrejI anuvAda ke sAtha aSTakaprakaraNa prakAzita ho rahA hai| DaoN. siMha hamAre saMsthAna ke variSTha yuvA pravaktA haiM aura saMskRta-prAkRta ke kAryazIla niSNAta vidvAn haiN| aSTakaprakaraNa kI katipaya vizeSatAe~ uddharaNIya haiM--- 1. aSTakaprakaraNa meM AcArya haribhadra ne sarvaprathama mahAdevASTakam likhakara mahAdeva kI stuti kI hai aura unheM vItarAga, sarvajJa, zAzvatasukhezvara, kliSTakarmakalAtIta, niSkala, sarvadevapUjya, sarvayogidhyeya,sarvanItisRSTA, paraM jyoti, trikoTIdoSavarjita Adi vizeSaNoM se AbhUSita kiyA hai| yaha nizcita rUpa se Adi tIrthaGkara RSabhadeva kI stuti hai jo haribhadra ke samaya taka

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mahAdeva ke rUpa meM lokapriya ho cuke the| mahAbhArata se lekara jinasahasranAma taka AdinAtha RSabhadeva aura mahAdeva ziva ke nAmoM ko samAnAntara rUpa se prajJApita kiyA jAne lagA thaa| haribhadra ne donoM vyaktitvoM meM ekarUpatA ko prasthApita karane meM apanI mahattvapUrNa bhUmikA nibhAyI hai| isa viSaya meM mere aneka nibandha prakAzita ho cuke haiM isalie unakI punarAvRtti karane kI AvazyakatA nahIM hai| 2. haribhadra ne apane isa prakaraNa meM jainadarzana ke isa tathya ko bhI bAra-bAra duharAyA hai ki dravya aura bhAva meM bhAva bhale hI mukhya hai para dravya bhAva kA nimitta banakara rahatA hai isalie dravyanaya kI upekSA nahIM kI jA sktii| devapUjA ke lie zArIrika snAnAdi dravya snAna hai aura dhyAnarUpI jala se karmarUpI mala ko zaddhi bhAva snAna hai| dravya snAna bhAva snAna kA nimitta hai aura bhAva snAna karanevAlA hI sahI arthoM meM snAtaka hai| 3. puSpAdi dvArA kI gaI vItarAgadeva kI pUjA azuddha pUjA hai| zuddha pUjA to ahiMsA, satya, asteya, brahmacarya, aparigraha, gurubhakti, tapa aura jJAna ina ATha satpuSpoM yA bhAvapuSpoM se kI gaI pUjA zuddha pUjA mAnI jAtI hai| isI se karmakSaya hotA hai dIkSA kA uddezya mokSa hai aura Agama meM mokSa ko jJAna aura dhyAna kA phala kahA gayA hai| yajJAdi kArya sakAma hote haiM jinheM mokSa kA kAraNa nahIM mAnA jA sktaa| niSkAma honA hI mokSa kA kAraNa hai| yahA~ 'sacchAtra saMsthiti:' (4.7) likhakara haribhadra ne jaina-jainetara zAstroM meM antara dikhAyA hai| 5. bhikSA tIna prakAra kI hotI hai- sarvasampatkarI, pauruSaghnI aura vRttibhikssaa| inameM prathama bhikSA sarvotkRSTa hai, antima madhyamakoTi kI hai aura pauruSaghnI bhikSA jaghanyakoTi kI mAnI jAtI hai| 6. sarvasampatkarI bhikSA anauddezika aura asaMkalpita hotI hai jisakI prApti sarala nahIM hotI hai| isalie yatidharma ko duSkara mAnA gayA hai| 7. yati ke lie yaha nirdeza diyA gayA hai ki vaha apanA AhAra ekAnta meM kre| prakaTa bhojana, prakaTa rUpa se AhAra karane vAlA zramaNa yAcakAdi ko dAna dene aura na dene se donoM prakAra se doSayukta hotA hai| 8. bhojana, yaza Adi aihika kAmanAdi se yukta pratyAkhyAna dravya pratyAkhyAna hai.jo nindya mAnA jAtA hai aura samyakcAritra bhAva pratyAkhyAna hai jo mokSasAdhaka kahA gayA hai| 9. AtmapariNatirUpa jJAna vairAgya kA kAraNa hai aura tattva saMvedanarUpa jJAna mokSa kA kAraNa hai| 10. sajjJAnajanya vairAgya AtmAdi tattvoM ke jJAna se hotA hai aura vahI mukti kA sAdhana mAnA gayA hai| 11. tapa duHkhAtmaka nahIM hotA hai| vaha to vastuta: viziSTa saMvega, viziSTa zama rUpa uttama tattva hai aura prazama sukhAtmaka hai| 12. zuSkavAda, vinayavAda aura dharmavAda meM se dharmavAda ko sarvottama mAnA gayA hai| isase dharmaprabhAvanA, maitrI Adi prazasta phala milatA hai| 13. dharmavAda dharma kA sAdhana svarUpa hai aura mokSa-siddhi dene vAlA hai| 14. AtmA kA ekAnta nityatva pakSa sahI nahIM hai| use pariNamanazIla bhI mAnA jAnA caahie|

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tabhI usameM ahiMsA-hiMsA Adi pAramArthika dRSTi se ghaTita ho sakate hai| 15. isI taraha ekAnta anitya pakSa bhI sahI nahIM hai| usameM ahiMsA kA saMrakSaNa nahIM ho paataa| 16. ata: nityAnitya pakSa yuktisaMgata hai| 17. odana Adi ke sadRza mAMsa ko bhakSaNIya nahIM kahA jA sakatA! prANI kA aMga mAtra hone ke sAdRzya se yadi mAMsabhakSaNa saMgata hai to strItva kA sAdRzya hone se patnI aura mAtA meM koI antara nahIM honA caahie| 18. mAMsabhakSaNa kisI bhI hAlata meM nirdoSa nahIM mAnA jA sakatA hai| 19. madyapAna bhI vipadAkAraka hai| 20. maithuna bhI adharma kA kAraNa hai| vaha viSamizrita anna kI taraha tyAjya hai| 21. sUkSma buddhi se dharma ko grahaNa karanA caahie| 22. bhAva-vizuddhi mokSa kA kAraNa hai| 23. jinazAsana ko kabhI malina nahIM karanA caahie| pratyeka bhava meM usakI prabhAvanA honI caahie| 24. vyakti zubhAcaraNa aura zubha bhAva se zubhatara bhava meM jAtA hai| jIvadayA, vairAgya, vidhipUrvaka gurupUjana aura vizuddhazIlavRtti puNyAnubandhI puNya ke nimitta hai| 25. mAtA-pitA kI sevA pravrajyA kA Adi aura uttama maMgala hai, kyoMki ye mAtA-pitA dharma ___meM pravRtta manuSyoM ke mahAn pUjAspada haiN| 26. mahAdAna dvArA hI tIrthaGkaroM kA mahAnubhAvatva siddha hai| 27. tIrthaGkara nAmakarma ke udaya se tIrthaGkara samasta prANiyoM ke kalyANa kI pravRtti karate haiN| 28. dIkSita hote samaya rAjyAdi ke dAna meM doSa nahIM mAnA gayA hai anyathA dharmadezanA bhI sadoSa ho jaayegii| 29. samabhAva kI sAdhanA sAmAyika hai| vaha pUrNatayA zuddha hone se kalyANakArI hai| 30. kevalajJAna AtmA kA svabhAva hai| Atmastha hokara hI vaha sarvalokAloka prakAzaka hai| 31. tIrthaGkara nAmakarma kA udaya hone se vItarAga hone para bhI ve dharmadezanA meM pravRtta hote haiN| 32. sampUrNa karmoM kA kSaya honA hI mokSa hai| mokSa sukha pUrNata: svatantra, niSkAMkSa, nirvighna, svAbhAvika nitya aura bhayamukta hotA hai| aSTakaprakaraNa kA mUla uddezya rahA hai jainadharma ke vyAvahArika pakSa ko prastuta karanA aura usake mahattva ko spaSTa karate hue pAramArthika svarUpa kI ora saMketa krnaa| AcArya haribhadra ne yugIna AvazyakatA dekhakara apanA sAhitya sRjana kiyA jo Aja bhI prAsaMgika hai| AzA hai sudhI pAThakoM ko DaoN. siMha kA yaha anuvAda rucikara siddha hogaa| dinAMka 23.7.2000 prophesara bhAgacandra jaina 'bhAskara' nidezaka pArzvanAtha vidyApITha

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viSaya-vastu aSTaka-prakaraNa : eka paricaya Astaka-Prakarana : An Introduction pRSTha-saMkhyA vii-xxiv xv-xlv 02-05 06-09 10-13 14-17 18-21 SaSTha 22-27 28-31 32-35 36-39 40-43 44-47 prakaraNam prathama mahAdevASTakam dvitIya snAnASTakam tRtIya pUjASTakam caturtha agnikArikASTakam paJcama bhikSASTakam sarvasampatkarI bhikSASTakam saptama pracchannabhojanASTakam aSTama pratyAkhyAnASTakam navama jJAnASTakam dazama vairAgyASTakam ekAdaza tapo'STakam vAdASTakam trayodaza dharmavAdASTakam caturdaza ekAntanityapakSakhaNDanASTakam paJcadaza ekAntAnityapakSakhaNDanASTakam SaSThadaza nityAnityapakSamaNDanASTakam saptadaza mAMsabhakSaNadUSaNASTakam aSTadaza mAMsabhakSaNadUSaNASTakam ekonaviMza madyapAnadUSaNASTakam viMza maithunadUSaNASTakam ekaviMza sUkSmabuddhyAzrayaNASTakam dvAviMza bhAvavizuddhivicArASTakam trayoviMza zAsanamAlinyaniSedhASTakam caturviMza puNyAnubandhipuNyAdivivaraNASTakam IEEEEEEEEEEEEEEEEEEEEE dvAdaza 48-51 52-55 56-59 60-63 64-67 68-71 72-75 76-79 80-83 84-87 88-91 92-95 96-99

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[ vi ] prakaraNa pRSTha-saMkhyA 100-103 104-107 108-111 112-115 paJcaviMza puNyAnubandhipuNyapradhAnaphalASTakam SaSThaviMza tIrthakRdAnamahattvasiddhyaSTakam / saptaviMza tIrthakRddAnaniSphalatAparihArASTakam aSTaviMza rAjyAdidAne'pitIrthakRtodoSAbhAvapratipAdanASTakam UnaviMza sAmAyikasvarUpanirUpaNASTakam kevalajJAnASTakam ekatriMza tIrthakRddezanASTakam dvAtriMza mokSASTakam zlokAnukramaNikA 116-119 triMza 120-123 124-127 128-133 134-138

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aSTaka-prakaraNa : eka paricaya jaina paramparA ke pramukha aura bahuzruta AcArya haribhadra cittaur3a yA usake samIpa utpanna hue the| unake jIvana ke viSaya meM bahuta kama sUcanAyeM upalabdha haiN| muni jinavijaya dvArA sthApita mAnyatA ke anurUpa unakA samaya I0 san 753-827 ke madhya hai jise sabhI vidvAn svIkAra karate haiN| haribhadra brAhmaNa jAti ke the, unakI mAtA gaGgAbAI aura pitA zaGkarabhaTTa the| ve cittaur3a ke rAjA jitAri ke rAjapurohita the| unhoMne pratijJA kI thI ki ve jisakA kathana grahaNa karane meM asamartha hoMge, usI kA ziSyatva svIkAra kara leNge| jaina sAdhvI yAkinI mahattarA ke gAthA-pATha ko na samajha pAne ke unake jIvana ke sarvAdhika rocaka prasaGga ne haribhadra ko jaina sAdhu jinabhaTTa sUri kA ziSya banA diyaa| udbhaTa vidvAn, rAjapurohita aura sabase bar3hakara abhimAnI isa brAhmaNa dvArA jaina dharma aGgIkAra karanA mAtra dharma-parivartana nahIM thA balki nayA janma thaa| isa AdhyAtmika punarjanma ne unake jIvana aura vicAroM ko nayI dizA pradAna kii| yadyapi unakA pUrNa rUpa se dharmAntaraNa ho gayA thA parantu unhoMne pUrvavartI paramparA ke apane jJAna aura mAnyatAoM ko sa~joye rkhaa| jinadharma ke naye prabhAva ne unheM pUre manoyoga se dArzanika aura AdhyAtmika praNayana meM pravRtta kara diyA thaa| pUrva paramparAoM ke unake utkRSTa jJAna se sone meM suhAgA kI ukti caritArtha huii| unakI pratibhA ke jIvanta pratimAna unakI kAlajayI kRtiyoM meM dhArmika kathAyeM, dArzanika, upadezAtmaka, AcAra aura yogaviSayaka grantha atyanta uccakoTi ke haiN| unhoMne bahuta se prakaraNa granthoM kI bhI racanA kI hai, jinameM aSTakaprakaraNa, SoDazakaprakaraNa, viMzativiMzikA aura paJcAzakaprakaraNa bhI haiN| yahA~ saMskRta bhASA meM nibaddha 258 zlokoM vAle aSTakaprakaraNa kI saMkSipta viSaya-vastu prastuta hai| isameM 32 prakaraNa haiM aura pratyeka prakaraNa meM ATha-ATha zloka haiN| mAtra antima prakaraNa apavAda hai, jisameM dasa zloka haiN| isake 32 prakaraNoM ke zIrSaka isa prakAra haiM - 1. mahAdevASTakam, 2. snAnASTakam, 3. pUjASTakam, 4. agni

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[ vili ] kArikASTakam, 5. bhikSASTakam, 6. sarvasampatkarIbhikSASTakam, 7. pracchannabhojanASTakam, 8. pratyAkhyAnASTakam, 9. jJAnASTakam, 10. vairAgyASTakam, 11. tapASTakam, 12. vAdASTakam, 13. dharmavAdASTakam, 14. ekAntanityapakSakhaNDanASTakam, 15. anityapakSakhaNDanASTakam, 16. nityAnityapakSamaNDanASTakam, 17. mAMsabhakSaNadUSaNASTakam, 18. mAMsabhakSaNadUSaNASTakam, 19. madyapAnadUSaNASTakam, 20. maithunadUSaNASTakam, 21. sUkSmabuddhyAzrayaNASTakam, 22. bhAvavizuddhivicArASTakam, 23. zAsanamAlinyaniSedhASTakam, 24. puNyAnubandhipuNyAdivivaraNASTakam, 25. puNyAnubandhipuNyapradhAnaphalASTakam, 26. tIrthakRddAnamahattvasiddhayaSTakam, 27. tIrthakRdAnaniSphalatAparihArASTakam, 28. rAjyAdidAne'pi-tIrthakRto-doSAbhAva-pratipAdanASTakam, 29. sAmAyikasvarUpanirUpaNASTakam, 30. kevalajJAnASTakam, 31. tIrthakRddezanASTakam aura 32. mokSASTakam / prathama 'mahAdevASTakam' meM haribhadra mahAdeva ( jina ) ke sadguNoM, satkRtyoM aura pUjA svarUpa kA nirUpaNa karate haiM / mahAdeva vItarAga haiM aura karma se atIta haiN| ve sarvajJa haiM, prazAnta aura dhImAn haiM, zAzvata sukha ke svAmI haiM aura devoM dvArA bhI pUjya haiN| mahAdeva upadiSTa AgamoM ke anusAra abhyAsa arthAt AcaraNa unakI sabase bar3I ArAdhanA hai aura unake upadeza nizcaya hI saMsAra-cakra kA anta karane vAle haiN| dvitIya 'snAnASTakam' meM dvividha snAna - dravya aura bhAva rUpa - jo jainetara paramparAoM meM kramaza: bAhya aura AdhyAtmika snAna kahe jAte haiM - kA nirUpaNa hai / yadyapi dravya snAna zarIra ke aGga-vizeSa kI kSaNika zuddhi kA hI kAraNa hai, phira bhI bhAva zuddhi kA nimitta hai / snAna ke pazcAt deva evaM zramaNAdi kI pUjA karane vAle gRhastha kA dravya snAna bhI zubha hai| dravya snAna zramaNoM ke lie niSiddha hai| unheM dhyAnarUpI jala se bhAva snAna karane kA upadeza hai| sacce arthoM meM snAtaka vahI hai jo snAna dvArA samasta mala se rahita ho jAtA hai aura puna: malina nahIM hotA / ___ tRtIya 'pUjASTakam' meM dvividha pUjA - dravya aura bhAva kA varNana hai| dravya pUjA svarga aura bhAva pUjA mokSa kI sAdhanikA hai| ise kramaza: azuddha aura zuddha pUjA bhI kahA jAtA hai| dravya pUjA aSTa prakArI hotI hai, jAti ( camelI ) Adi puSpoM se sampAdita kI jAtI hai aura zubha bandha kA kAraNa hai| bhAva pUjA yA zuddha pUjA - ahiMsA, satya, asteya, brahmacarya, aparigraha, gurubhakti, tapa aura jJAna rUpI - ATha bhAva puSpoM se sampanna kI

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[ ix ] jAtI hai| bhAva pUjA se AtmA ke bhAva prazasta ho jAte haiM aura antataH nirvANa prApta hotA hai| ___ caturtha 'agnikArikASTakam' meM zramaNoM ko upadeza diyA gayA hai ki unheM karmarUpI IMdhana, prabala zubhabhAvanArUpI Ahuti aura dharmadhyAnarUpI agni se agnikArikA karanI caahie| dIkSA mokSa kA sAdhana hai| pUjA se prApta samRddhi se pApa-vRddhi hotI hai| dAnAdi dharma-kRtyoM se pApa-vizuddhi sambhava nahIM hai| pApakSaya kevala tapa se hotA hai| samyagdarzana, jJAna aura cAritra rUpa mokSa-mArga kA sevana karane se zubhatara aura vizuddha samRddhiyA~ prApta hotI haiN| pA~caveM "bhikSASTakam' meM bhikSA ke tIna rUpoM - sarvasampatkarI, pauruSaghnI aura vRttibhikSA kA pratipAdana hai| Adarza sAdhu dvArA sthavira, glAna Adi ke lie bhramara-vRtti se kI gaI bhikSA sarvasampatkarI hai| yaha jinazAsana mAhAtmya meM vRddhi karane vAlI hai| zramaNavezadhArI hote hue bhI zramaNAcAra ke pratikUla AcaraNa karane vAle kI mAtra jIvikA hetu bhikSA pauruSaghnI bhikSA kahI jAtI hai| jIvikopArjana ke anya sAdhanoM ke abhAva meM nirdhana, netrahInAdi dvArA jIvikA hetu mA~gI gayI bhikSA vRttibhikSA hai| yaha pauruSaghnI kI apekSA acchI mAnI jAtI hai| SaSTha 'sarvasampatkarIbhikSASTakam' mukhya rUpa se anya matAvalambiyoM kI isa yukti kA khaNDana karatA hai ki sarvasampatkarI bhikSA ke anurUpa vizuddha piNDa-dAna vyAvahArika nahIM hai| isa piNDa kI anupalabdhi antata: sarvajJatA kA bhI niSedha kara detI hai| vipakSiyoM kA tarka hai ki vizuddha piNDa ke abhAva meM zramaNoM kA cAritra vizuddha nahIM ho sakatA aura zramaNoM kA cAritra vizuddha nahIM hone se sarvajJatA svata: bAdhita ho jAtI hai| haribhadra vizuddha piNDa kI upalabdhatA yuktisaGgata batAte haiM aura isa prakAra prakArAntara se sarvajJatA kI siddhi karate haiN| saptama 'pracchannabhojanASTakam' meM AcArya ne nirUpita kiyA hai ki pracchanna rUpa se ekAnta meM bhojana grahaNa karanA hI zramaNa ke lie saGgata hai| apracchanna rUpa se usake dvArA AhAra-grahaNa anucita hai| apracchanna AhAragrahaNa karane para kSudhA-pIr3ita dInAdi yAcakoM dvArA mA~ge jAne para unako AhAra dAna karane para use puNya bandha hogA aura AhAra na dene para jina-zAsana ke prati unake mana meM dveSa paidA hogaa| ina donoM azubha sthitiyoM se bacane ke lie zramaNoM ko pracchanna AhAra grahaNa karanA caahie|

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[ x ] aSTama 'pratyAkhyAnASTakam' meM pratyAkhyAna ke dravya aura bhAva do prakAra varNita haiM / dravyapratyAkhyAna kA uddezya aihika kAmanA hai jabaki bhAvapratyAkhyAna meM aihika kAmanA sarvathA niSiddha hai| sAMsArika apekSAe~ bhAva pratyAkhyAna ke pAlana meM bAdhA rUpa haiN| abhavyoM dvArA labdhi-Adi kI kAmanA se kiyA gayA pratyAkhyAna, bhAva pratyAkhyAna nahIM hai| samyaganuSThAna ke binA grahaNa kiyA gayA pratyAkhyAna viparIta pariNAma vAlA ho sakatA hai| jina-dharma meM bhakti ke abhAva, viveka ke abhAva aura saMvega kI vikalatA se pratyAkhyAna azubha ho jAtA hai| navama 'jJAnASTakam' meM trividha jJAna kA pratipAdana hai - viSayapratibhAsa, AtmapariNatimata tathA tattvasaMvedana ruup| viSa, kaNTaka Adi ke viSaya meM zizu Adi ke mAtra sthUla jJAna ke sadRza jJAna viSaya-pratibhAsa nAmaka jJAna hotA hai, yaha mahAna apAya kA hetu hai / adha:patana kI pravRttiyoM ke vazIbhUta vyakti kA jJAna AtmapariNatimata jJAna hai, yaha anartha kI prApti karAne vAlA hai| isa jJAna se yukta puruSa kA AcaraNa sat - zubha hotA hai| yaha jJAna zubha bandha vAlA tathA vairAgya kI pravRtti kA kAraNa hai| tRtIya, tattva-saMvedana rUpa jJAna svastha AcaraNa vAle prazAnta citta dhAraka ko hotA hai| tattvasaMvedana jJAna heya-upAdeya kA nizcayAtmaka bodha karAne vAlA tathA mokSa kA hetu hai| dazama 'vairAgyASTakam' trividha vairAgya - ArtadhyAna, mohagarbha tathA sajjJAna se yukta - kA nirUpaNa karatA hai / iSTa ke viyoga aura aniSTa ke saMyoga se utpanna hone vAlA dhyAna ArtadhyAna rUpa vairAgya hai| isakI pariNati AtmahatyA Adi meM hotI hai| dvitIya, mithyAtvI darzanoM se prabhAvita hokara saMsAra se virakti mohagarbha vairAgya hai| tRtIya, saMsAra-cakra hI AtmA ke dAruNa du:kha kA kAraNa hai; isa anubhUti se utpanna samyagjJAna se yukta saMjJAna vairAgya hai| isa vairAgya meM AtmAdi tattvoM kA yathArtha jJAna hotA hai| ___ ekAdaza 'tapo'STakam' meM haribhadra vipakSiyoM ke isa tarka kA khaNDana karate haiM ki tapa baila Adi ke du:khoM kI bhA~ti duHkhAtmaka hai| AcArya kA abhimata hai ki yadi tapa ko duHkha se samIkRta kiyA jAya to sabhI du:khI prANI tapasvI ho jaayeNge| vipakSiyoM kI mAnyatA kA nihitArtha yaha hogA ki sabhI nAraka mahAn tapasvI aura zama rUpI sukha kI pradhAnatA se yukta yogI, atapasvI mAne jAyeMge / haribhadra vipakSiyoM ke isa tarka kA bhI khaNDana karate haiM ki tapa ko na to yuktipUrvaka siddha kiyA jA sakatA hai aura na hI AgamoM meM tapa kA pratipAdana hai|

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[ xi ] bArahaveM 'vAdASTakam' meM vAda tIna prakAra kA nirUpita hai zuSkavAda, vivAda tathA dharmavAda / nirgrantha kA, atyanta abhimAnI, krUra hRdaya, jinadharmadveSI tathA mUrkha ke sAtha vAda 'zuSkavAda' hai / isa vAda meM zramaNa kI vijaya hone para parAjita vAdI AtmahatyA Adi kara sakatA hai / zramaNa kI parAjaya se jinadharma ke mAhAtmya kI hAni hogii| isa prakAra yaha vAda donoM rUpoM meM anarthakara hai / vAkchala aura jAti kI pradhAnatA vAle 'vivAda' meM vastu-tattva kA kathana karane vAle zramaNoM kI vijaya duSkara hai| zramaNa kA mAdhyastha bhAva yukta tathA tattvajJa ke sAtha vAda 'dharmavAda' hai / - terahaveM 'dharmavAdASTakam' ke anusAra dharmavAda kA viSaya mokSopayogI hai| sabhI dharmAvalambiyoM ke lie pavitra ahiMsA, satya Adi dharmavAda ke viSaya banate haiM / dhArmikoM ke lie pramANa ke lakSaNa para vicAra karanA niSprayojana hai / sadvRttoM ko, vastu ke jinakathita yathAsvarUpa ko mAdhyastha bhAva se pramAdarahita hokara, vicAra karanA cAhie / I caudahaveM 'ekAntanityapakSakhaNDanASTakam' meM 'AtmA zAzvata nitya hai' isa mata kA nirAkaraNa kiyA gayA hai| AcArya ke anusAra zAzvata AtmA ke akarttA ( niSkriya ) hone se usameM hiMsA, asatya Adi ghaTita nahIM hoMge; jisakA nihitArtha hogA ki ahiMsA, satya Adi bhI ghaTita nahIM hoMge / punaH hiMsAdi ke abhAva meM sAre yama-niyamAdi anuSThAna bhI ghaTita nahIM hoMge aura antataH AtmA kA zarIra ke sAtha saMyoga bhI ayuktisaGgata siddha ho jAyagA / isI prakAra AtmA kI sarvavyApakatA se saMsAra-cakra atArkika ho jAyegA / caudahaveM 'ekAntanityapakSakhaNDanASTakam' aura pandrahaveM 'ekAntaanityapakSakhaNDanASTakam' meM AcArya haribhadra kramazaH una matoM kA khaNDana karate haiM jo AtmA ko ekAnta nitya, ekAnta anitya, zAzvata aura akarttA tathA sarvathA kSaNika mAnate haiM / solahaveM 'nityAnityapakSamaNDanASTakam' meM haribhadra pratipAdita karate haiM ki nityAnitya tathA zarIra se bhinnAbhinna hone ke kAraNa AtmA meM hiMsAdi ghaTita hote haiM / yadyapi hiMsya ( jisakI hiMsA ho ) ke karma kA udaya hone se hiMsA hotI hai parantu hiMsaka nimitta kAraNa hai| hiMsA dUSita citta ke kAraNa hotI hai| hiMsAdi duSpravRttiyoM se virati, guruoM athavA jinoM ke sadupadeza se tathA prazasta bhAvoM ke anubandha se hotI hai / AtmA ke nityAnityAdi svabhAva kI siddhi smaraNa, pratyabhijJA Adi pramANoM tathA dehasparzavedanA evaM paramparA se bhI hotI hai /

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satrahaveM aura aTThArahaveM 'mAMsabhakSaNadUSaNa' zIrSaka aSTakoM meM manusmRti meM prApta 'na mAMsabhakSaNe doSaH' kA khaNDana kiyA gayA hai| mAMsAhAra ke samarthaka yaha tarka dete haiM ki jisa prakAra gAya ke zarIra ke avayava dUdha tathA ekendriya cetana jIva dhAna ke avayava bhAta kA AhAra kiyA jAtA hai, usI prakAra prANI kA avayava hone se mAMsa bhI bhakSya hai| haribhadra ukta tarka kA khaNDana karate hue kahate haiM ki bhakSaNIya aura abhakSaNIya kI vyavasthA kA hetu zAstra aura loka-vyavahAra hai| isa prakAra mAMsa ke bhakSya hone meM prANI ke aGga kA hetu yuktisaGgata nahIM hai| mAMsAhAra isalie bhI asaGgata hai ki svata: smRtiyoM meM hI nirUpita hai - isa loka meM maiM jisakA mAMsa-bhakSaNa kara rahA hU~, vaha mujhe dUsare janma meM bhakSaNa kregaa| AcArya ke mata meM yaha mAMsa-bhakSaNa kA niSedha karane vAlI spaSTa udghoSaNA hai / ___'mAMsa-bhakSaNa dUSita nahIM hai', isa mata kA khaNDana karane ke pazcAt unnIsaveM 'madyapAnadUSaNASTakam' meM 'madyapAna doSa nahIM hai' isa mata kA nirAkaraNa karate hue AcArya kA kathana hai ki madyapAna ghAtaka hai aura bahadoSoM vAlA hai| madyapAna ke doSoM ke viSaya meM adhika kahanA bhI niSprayojana hai kyoMki isake durguNa aura ghAtaka pariNAma pratyakSa dekhe jAte haiN| AcArya ne madyapAna ke duSpariNAmoM ko, hindU purANoM meM prApta RSi dRSTAnta ke mAdhyama se batAyA hai| bIsaveM 'maithunadUSaNASTakam' meM 'maithuna meM doSa nahIM hai' kA nirAkaraNa kiyA gayA hai| AcArya kA tarka hai ki maithuna sarAga hotA hai aura rAga se utpanna koI bhI kriyA doSarahita nahIM ho sakatI hai| smRti meM varNita maithuna ke lie viziSTa uddezya aura viziSTa avasara bhI ise durlabha kriyA batAte haiN| isakI bhayAvahatA batAne ke lie haribhadra jainAgamoM meM varNita isa dRSTAnta ko bhI uddhRta karate haiM, jisake anusAra - jisa prakAra nalikA meM tapta zalAkA praviSTa karAne se asaMkhya jIvoM kI hatyA hotI hai usI prakAra maithuna se bhI asaMkhya jIvoM kI hatyA hone se maithuna durguNoM kA hetu hai| ikkIsaveM 'sUkSmabuddhyAzrayaNASTakam' meM haribhadra ucita-anucita kA sadA sUkSma buddhi se parIkSaNa kara dharmAcaraNa karane kA upadeza dete haiM, anyathA avicArita dharmabuddhi se hI dharma kA vighAta hotA hai| udAharaNasvarUpa koI zramaNa rugNa ko auSadhi pradAna karane kI pratijJA grahaNa kara, rogI ke na milane se pratijJA khaNDita hone para zoka prApta karatA hai, jabaki vAstava meM rugNatA kA abhAva Adarza sthiti hai| niSkarSa yaha ki samyaga vicAra ke abhAva meM paropakAra kI buddhi bhI ahitakAriNI ho sakatI hai|

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[ xiii ] ataH dAnAdi bhI sUkSma dRSTi se, viveka aura zAstra - maryAdA kA pUrNatayA pAlana karate hue karanA cAhie / bAIsaveM 'bhAvavizuddhivicArASTakam' meM nirdiSTa hai ki bhAvazuddhi mokSamArga kA anusaraNa karane vAlI hai / yaha AgamopadezAnurAgiNI hai aura svamatAgraha rahita hai / citta ko dUSita karane vAle rAga-dveSa aura moha, citta kI zuddhatA ko asambhava banA dete haiM / samyagdarzana, jJAna, cAritra se yukta guNiyoM ke parAdhIna rahanA hI mohAdi ke hrAsa kA kAraNa hai / sadguNiyoM kI adhInatA citta - zuddhatA kA pradhAna kAraNa hai / sadguNiyoM kA atyadhika Adara karane vAlA zramaNa nizcita rUpa se bhAvazuddhi prApta karatA hai / teIsaveM 'zAsanamAlinyaniSedhASTakam' meM upadeza diyA gayA hai ki jinazAsana kI avamAnanA se yathAsambhava bacanA caahie| yaha pApa kA pradhAna hetu hai / ajJAnatApUrvaka bhI jinazAsana kI avamAnanA karane vAlA dUsare prANiyoM ke mithyAtva kA kAraNa bana jAtA hai aura svayaM tIvra mithyAtva mohanIya karma kA bandhana karatA hai / isake viparIta jinazAsana kI prabhAvanA karane vAlA dUsare prANiyoM ke samyaktva kI prApti kA hetu rUpa hone se svayaM samyaktva prApta karatA hai, jo use antataH mokSa sukha kI ora le jAtA hai / caubIsaveM 'puNyAnubandhipuNyAdivivaraNASTakam' meM nirUpita hai ki zubha bandha ke nimitta puNya kRtyoM kA AcaraNa karanA caahie| zubha bandha ke kAraNa puruSa zubha bhava se zubhatara bhava meM janma letA hai, jabaki azubha bandha ke kAraNa manuSya vartamAna bhava kI apekSA azubhatara bhava meM janma pAtA hai / citta kI vizuddhi se zubha bandha hotA hai / citta kI zuddhi jJAnavRddhoM kI AjJA meM rahane aura Agamasammata AcaraNa karane se hotI hai / pacIsaveM 'puNyAnubandhipuNyapradhAnaphalASTakam' meM AcArya dvArA nirUpita hai ki zubha bandha saddharma ke pAlana meM bAdhaka nahIM hai| mAtA-pitA kI zuzrUSA rUpa pravRtti ucita hai / gurujanoM ke vaiyAvRtya rUpa ye pravRttiyA~ vAstava meM pravrajyA kI Adi aura uttama maGgala rUpa haiM / zubha bandha se sarvottama phala tIrthaGkaratva kI bhI prApti hotI hai / 1 chabbIsaveM 'tIrthakRddAnamahattvasiddhyaSTakam' meM caubIsaveM tIrthaGkara mahAvIra dvArA pravrajyA ke samaya diyA gayA dAna mahAn hai, isakA pratipAdana hai / bauddhoM kA tarka hai ki bauddhapiTakoM meM bodhisattvoM kA dAna asaMkhya pratipAdita hone se mahAn kahA jA sakatA hai parantu jainAgamoM meM spaSTa rUpa se tIrthaGkara kRta dAna - rAzi saMkhyA meM varNita hai, isalie use mahAn nahIM kahA jA sakatA hai| una ( bauddhoM ) ke tarka kA khaNDana karate hue AcArya

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[ xiv ] ne pratipAdita kiyA hai ki tIrthaGkara mahAvIra kA dAna do dRSTiyoM se mahAn hai - prathama, yAcakoM kA abhAva aura dvitIya, unakI ghoSaNA 'dAna mA~go, 'dAna maaNgo'| sattAIsaveM 'tIrthakRddAnaniSphalatAparihArASTakam' meM vipakSiyoM ke isa tarka 'nizcita rUpa se tIrthaGkara apane vartamAna bhava meM hI mokSagAmI hogeM, isalie unake dvArA kiyA gayA dAna niSphala hai', kA khaNDana kiyA gayA hai| AcArya kA kathana hai ki mahAn AtmAyeM apane citta ke dayAmaya adhyavasAya ke kAraNa dAnAdi meM pravRtta hotI haiN| vAstava meM isa dAna se unake saJcita karmoM kA kSaya hotA hai| aTThAIsaveM 'rAjyAdidAne'pitIrthakRtodoSAbhAvapratipAdanASTakam' meM vipakSiyoM dvArA rAjya mahApApa kA AdhArabhUta mAnA gayA hai| tIrthaGkara dvArA rAjyAdi apane uttarAdhikAriyoM ko pradAna karanA anucita mAnakara ve isakI nindA karate haiM, jo saGgata nahIM hai| AcArya haribhadra kA abhimata hai ki yadi rAjya ko svAmI-vihIna chor3a diyA jAya to isase utpanna arAjakatA se jana-dhana kI bahuta kSati hogii| isalie tIrthaGkara dvArA rAjya kA, uttarAdhikAriyoM Adi ko pradAna karanA janahita meM hai| AcArya haribhadra ne tIrthaGkaroM dvArA gRhastha-jIvana meM kRta vivAha ko bhI yuktisaGgata batAyA hai| untIsaveM 'sAmAyikasvarUpanirUpaNASTakam' meM sAmAyika kA svarUpa aura lakSaNa nirUpita hai| sAmAyika prApta logoM kA svabhAva candana ke samAna hotA hai| zubha Azaya vAlI sAmAyika ko, laukika udAratA ke phalasvarUpa utpanna mana kI zubhatA se samIkRta nahIM karanA caahie| apane apakArI ke prati bhI vizuddha sAmAyika vAle ke mana meM ahita kI bhAvanA nahIM utpanna hotI hai| bodhisatva ke kathana 'jagat ke jIvoM kA sArA duzcaritra mere meM A jAya aura mere sucaritra ke yoga se sabhI prANiyoM ko mokSa mile', ke viSaya meM haribhadra kA abhimata hai ki yaha prArthanA eka gRhastha dvArA bodhi prApta karane hetu hai, vastuta: bodhisatva dvArA aisI arcanA nahIM kI gayI hai| tIsaveM 'kevalajJAnASTakam' meM nirUpita hai ki vizuddha AtmA ko lokAloka prakAzaka kevalajJAna prApta hotA hai| kevalajJAna svabhAva rUpa hote hue bhI AtmA anAdi kAla se karmarUpI mala se AvRtta hai| jisa prakAra prayatnapUrvaka ratnoM kI malinatA dUra kI jAtI hai usI prakAra ( sAmAyika Adi ) sAdhanoM dvArA AtmA kA mala dUra kiyA jAtA hai| haribhadra ke anusAra candraprabhA se kevalajJAna kA dRSTAnta, dRSTAnta mAtra hai, sacce artha meM pUrNa dRSTAnta nahIM hai|

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[ xv ] ikatIsaveM 'tIrthakRddezanASTakam' meM tIrthaGkara kI dharmadezanA kA prANiyoM para prabhAva aura usake dvArA dharmadezanA meM pravRtta hone ke kAraNoM para vicAra kiyA gayA hai| tIrthaGkara nAmakarma ke udaya ke kAraNa hI vItarAgI hote hue bhI ve dharmadezanA meM pravRtta hote haiN| jagadguru tIrthaGkara kA mAtra eka vacana bhI aneka jIvoM ko eka sAtha vividha vastUviSayaka hitakAraka pratIti karAtA hai| yadi abhavya jIvoM ko jinavacanoM kA satyArtha ghaTita nahIM hotA to usameM abhavya jIvoM kA hI doSa jAnanA cAhie, bhagavAn kA nhiiN| kyoMki ulUka apane karmoM ke kAraNa dina meM prakAza hone para bhI nahIM dekha pAtA hai| ATha ke sthAna para dasa zlokoM vAle battIsaveM 'mokSArakam' meM mokSa kA svarUpa nirUpita hai| isameM vipakSiyoM kI isa yukti kA bhI nirAkaraNa kiyA gayA hai ki AhArAdi ke abhAva meM siddhoM ko sukha nahIM prApta ho sakatA hai / haribhadra kA abhimata hai ki mokSa paramasukha se samanvita hai, kabhI duHkhamizrita nahIM hotA aura utpatti ke pazcAt kSaya ko prApta nahIM hotA hai| isa prakAra saMkSepa meM isa kRti kA pratipAdya prastuta hai| 'aSTakaprakaraNa' meM sabhI prakaraNa eka svatantra ikAI haiM, phira bhI ye paraspara sambaddha mAne jA sakate haiM, kyoMki sabhI prakaraNa jaina AcAra ke vyAvahArika pakSa kA nirUpaNa karate haiM, zramaNa evaM zrAvaka varga - donoM ko sadAcArI banane, sUkSma buddhi se AgamoM ke anurUpa apane AcAra aura vicAra kA parIkSaNa karane kI zikSA dete haiN| ina prakaraNoM meM jainetaroM dvArA jina dharma kI katipaya mAnyatAoM ke sambandha meM prastuta vipratipattiyoM kA bhI haribhadra ne nirAkaraNa kiyA hai| aSTakaprakaraNa kI eka anya pramukha vizeSatA isake prakaraNoM kA saMkSipta honA hai| AcArya dvArA pratyeka prakaraNa ko ATha zlokoM taka sImita rakhA gayA hai| ATha zlokoM kI maryAdA kabhI-kabhI viSaya ko spaSTa karane meM bAdhaka bana jAtI hai, jo saGgata nahIM pratIta hotA hai| itanA hote hue bhI yaha prakaraNa AcArya haribhadra kI pratibhA se udbhUta eka bahumUlya kRti hai| aSTakaprakaraNam ke uddharaNa evaM unake srota __ AcArya haribhadra brAhmaNa paramparA ke uccakoTi ke vidvAn the| jainadharma aGgIkAra karane ke pazcAt ve jaina-paramparA ke bhI zIrSastha vidvAn ho gye| donoM paramparAoM kA gambhIra evaM gahana jJAna, svAbhAvika rUpa se jainetara evaM jaina paramparAoM ke kramaza: khaNDana-maNDana meM mahAn varadAna siddha huaa| mahAn

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[ xvi ] pratibhA se yukta, vibhinna paramparAoM hI nahIM varan vibhinna vidhAoM kA unakA prazasta jJAna, vibhinna viSayoM para zAzvata mahattva kA vipula sAhitya prasUta karane meM kAraka bnaa| aSTakaprakaraNa meM bhI jaina dRSTikoNa kA samarthana karate hae evaM jainetara mata kA khaNDana karate hue AcArya ne jaina, vaidika aura bauddha prAcIna granthoM se unake matoM ko atyanta sahajatA se athavA icchAnusAra pracura mAtrA meM uddhRta kiyA hai yA unakA sandarbha diyA hai / isa prakriyA meM kaI uddharaNa evaM sandarbha pratyakSa evaM apratyakSa rUpa se aSTakaprakaraNa meM upalabdha hote haiN| haribhadra ne kucha zlokoM evaM gAthAoM ko kartA ke nAma-saGketa ke sAtha uddhRta kiyA hai, jaise - nyAyAvatAra ke prasaGga meM mahAmati' ( siddhasena divAkara ) aura mahAbhArata ke prasaGga meM mahAtmanA ( maharSi vyAsa ), to kucha sandarbho ko grantha-zIrSaka ke sAtha uddhRta kiyA hai jaise - zivadharmottarapurANa aura laGkAvatArasUtra ( saddharmalaGkAvatArasUtra ) / lekina aise uddharaNoM yA saGketoM kI bahulatA hai jinameM kartA aura grantha-nAma donoM ke saGketa prAya: 'jinAgamo'5, 'sUtramityAdi'6 aura 'sUtre'7 ina zabdoM ke sAtha kiye gaye haiN| yahA~ 'aSTakaprakaraNa' meM upalabdha kucha uddharaNoM, sandarbho yA saGketoM ke mUla srotoM ke anveSaNa evaM vizleSaNa kA prayAsa hai| isa dizA meM Age bar3hane se pUrva 'aSTakaprakaraNa' ke mahAvIra jaina vidyAlaya, bambaI, 1941 saMskaraNa ke sampAdaka khuzAladAsa jagajIvanadAsa ke prayAsoM kA ullekha Avazyaka hai| yadyapi unhoMne sabhI uddharaNoM kA vyavasthita rUpa se srota DhU~r3hane kA prayAsa nahIM kiyA hai phira bhI unakA prayAsa ullekhanIya hai / aSTakaprakaraNa ke uddharaNoM evaM sandarbho kA adhyayana karane para jJAta hotA hai ki AcArya haribhadra ne prasaGgavaza vAlmIki rAmAyaNa, mahAbhArata, manusmRti, viSNusmRti, zivadharmottarapurANa Adi vaidika paramparA ke granthoM, AcArAGga, vyAkhyAprajJapti-bhagavatI, kalpasUtra, Avazyakaniyukti, nyAyAvatAra, vizeSAvazyakabhASya Adi jaina-paramparA ke granthoM tathA bauddha grantha laGkAvatArasUtra Adi se uddhRta kiyA hai| jaisA ki pUrva meM ullekha kara cuke haiM aSTakaprakaraNa meM mAtra zivadharmottara aura laGkAvatArasUtra granthoM kA hI zIrSaka ke sAtha ullekha hai, anya srota-granthoM ko jJAta karanA par3atA hai| aSTakaprakaraNa meM prathama uddharaNa 'agnikArikASTakam' meM prApta hotA hai| jainetaroM dvArA kRta pUjA, Ahuti Adi ko sAMsArika upalabdhiyoM kA hI sAdhana batAte hue haribhadra ne nirUpita kiyA hai ki parama lakSya mokSa,

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[ xvii ] jJAna aura dhyAna kA phala hai| yaha Ahuti Adi se kabhI sambhava nahIM hai / ukta viSaya kA prarUpaNa karane vAlA aSTakaprakaraNa kA zloka tathA apane pakSa ke samarthana meM AcArya dvArA zivadharmottarapurANa ke zloka ke rUpa meM uddhRta zloka nimnavat haiM - dIkSA mokSArthamAkhyAtA jJAnadhyAnaphalaM ca sa / zAstra ukto yataH sUtraM zivadharmottare hyadaH / / 4/2 / / pUjayA vipulaM rAjyamagnikAryeNa sampadaH / tapaH pApavizuddhyarthaM jJAnaM dhyAnaM ca muktidam / / 4/3 / / aisA pratIta hotA hai ki AcArya ne isa zloka kI racanA, zivapurANa meM prApta tadviSayaka tathyoM ke AdhAra para svayaM kI hai, kyoMki yaha zloka ukta grantha meM upalabdha nahIM ho skaa| yadyapi "zivapurANa' meM 'koTirudrasaMhitA' varga meM 41veM adhyAya ke saMvarga 17-19 aura 'umAsaMhitA' ke 12veM adhyAya meM isa zloka kI viSaya-vastu upalabdha hai| sambhava hai haribhadra ke samakSa yA usa kAla meM upalabdha zivapurANa ke kucha saMskaraNoM meM yaha zloka rahA ho| puna: isI aSTaka ke chaThe zloka meM yaha pratipAdita karane ke lie ki pahale pApa meM pravRtta hokara puna: usake prakSAlana hetu dayAdAnAdi meM saMlagna hone kI apekSA pApa se dUra rahanA hI zreyaskara hai; haribhadra ne mahAbhArata'', vanaparva se isa zloka ko ( coktaM mahAtmanA ) uddhRta kiyA dharmArthaM yasya vittehA tasyAnIhA garIyasI / prakSAlanAddhi paGkasya dUrAdasparzanaM varam / / 4/6 / / 13veM 'dharmavAdASTakam' meM haribhadra ne prarUpita kiyA hai ki dharmAvalambiyoM ko dharma kA tattvata: vicAra karanA cAhie, parantu unake dvArA pramANa ke lakSaNa kA vicAra yuktisaGgata nahIM hai| apanI isa mAnyatA ke samarthana meM AcArya 'nyAyAvatAra' kI isa kArikA ko uddhRta ( tathA cAha mahAmati: ) karate haiN| haribhadra ke mata kA prarUpaka zloka 1 aura mahAmati siddhasena divAkara kI kArikA 2 nimnavat hai - dharmArthibhiH pramANAderlakSaNaM na tu yuktimat / prayojanAdyabhAvena tathA cAha mahAmatiH / / 13/4 / / prasiddhAni pramANAni vyavahArazca tatkRtaH / pramANalakSaNasyoktau jJAyate na prayojanam / / 13/5 / /

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[ xviii ] yahA~ yaha ullekha karanA aprAsaGgika nahIM hogA ki nyAyAvatAra ko siddhasena kI racanA mAnane ke prazna para vidvAnoM meM mataikya nahIM hai| jaina vidyA ke zIrSastha vidvAn pro0 madhusUdana DhAkI ise siddhasena divAkara kI kRti nahIM mAnate haiN| aSTakaprakaraNa meM kramAGka 17 se 20 prakaraNoM meM 'mAMsabhakSaNa, madyapAna aura maithuna meM doSa nahIM hai' - vaidika matAvalambiyoM ke isa mata kA nirAkaraNa kiyA gayA hai| mAMsa-bhakSaNa ke sambandha meM ukta mata kA nirAkaraNa karane ke krama meM haribhadra ne pahale manusmRti ke isa zloka ko prastuta kiyA hai - na mAMsa bhakSaNe doSaH na madye na ca maithune / pravRttireSA bhUtAnAM nivRttistu mahAphalA / / 18/2 / / tatpazcAt manusmRti 3 meM hI upalabdha zlokoM ke AdhAra para unakI ina mAnyatAoM kA nirAkaraNa kiyA hai| haribhadra ne smRti ke zlokoM ko uddhRta kara yaha darzAyA hai ki unakA mata yuktisaGgata nahIM hai, kyoMki smRti meM bhI isa sambandha meM paraspara virodhI ullekha upalabdha haiN| haribhadra dvArA uddhRta zloka nimnalikhita haiM - mAM sa bhakSayitA'mutra yasya mAMsamihAmyaham / etanmAsasya mAMsatvaM pravadanti manISiNaH / / 18/3 / / prokSitaM bhakSayenmAMsaM brAhmaNAnAM ca kAmyayA / yathAvidhi niyuktastu prANAnAmeva vA'tyaye / / 18/5 / / uparokta donoM zlokoM meM se eka meM smatikAra ne mAMsa-bhakSaNa karane vAloM ko spaSTa cetAvanI dI hai ki aisA karane vAloM kA mAMsa, dUsare janma meM ve jIva khAyeMge jinakA mAMsa unhoMne isa janma meM khAyA hai| isake viparIta svayaM smRtikAra hI usI adhyAya meM mAMsa-bhakSaNa se asvIkAra karane kA phala nirantara ikkIsa janmoM taka pazu-yoni meM janma lenA batAte haiN| aSTakaprakaraNa14 ( 18/7 ) meM smRti se uddhRta ukta zloka nimnalikhita hai - yathAvidhi niyuktastu yo mAMsaM nAtti vai dvijaH / sa pretya pazutAM yAti sambhavAnekaviMzatim / / isa taraha mAMsa-bhakSaNa se asvIkAra karane para nirantara paza rUpa meM utpanna hone kA bhayaGkara phala 'nivRttistu mahAphalA' ko aprAsaGgika banA detA hai / nivRtti, arthAt mAMsa-bhakSaNa Adi ke tyAga kA bhayAvaha pariNAma logoM

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[ xix ] ko mAMsa-bhakSaNa kI pravRtti kI ora unmukha kregaa| ____ haribhadra ne 'na mAMsabhakSaNe doSaH' meM antarnihita virodhoM ko sAmane lAne ke lie 'nivRttistumahAphalA' arthAt mAMsa-bhakSaNa se nivRtti mahAphala vAlI hai - isa pada kA khaNDana kiyaa| nivRtti se abhiprAya hai pUrva meM pravRtta karma se virata honaa| parantu jaina zramaNa, jinake lie mAMsAhAra pahale se hI pUrNatayA niSiddha hai, unake prasaGga meM mAMsa-bhakSaNa se nivRtti ghaTita na hone se ve mahAphala se vaJcita raha jAyegeM, isa sthiti meM yaha ukti 'nivRttistumahAphalA' yuktisaGgata nahIM hai| ullekhanIya hai ki uparokta zloka 'yathAvidhi' ( 18/7) ke pUrvArddha kA pATha manusmRti5 ke pATha se bhinna hai jo isa prakAra hai - niyuktastu yathAnyAyaM yo mAMsaM nAtti mAnavaH / / 5/35 / / 'na mAMsabhakSaNe doSaH' kA khaNDana karane ke lie haribhadra ne bauddha saMskRta grantha laGkAvatArasUtra'6 apara nAma saddharmalaGkAvatArasUtra ko bhI uddhRta kiyA hai - zAstre cAptena vo'pyetanniSiddhaM yatnato nanu / laGkAvatArasUtrAdau tato'nena na kiJcan / / 17/8 / / isameM bhagavAn buddha ne mAMsAhAra kA niSedha isa prakAra kiyA hai - madyaM mAMsaM palANDu na bhakSayeyaM mahAmune / bodhisattvairmahAsattvairbhASadbhirjinapuGgavaiH / / 1/8 mAMsabhakSaNa parAvarta uparokta uddharaNoM ke Aloka meM yaha spaSTa ho jAtA hai ki haribhadra ne vaidika granthoM ke AdhAra para hI 'na mAMsabhakSaNe doSaH' isa ukti meM antarnihita virodhoM ko saphalatA se rekhAGkita kiyA hai| 'na mAMsabhakSaNe doSaH' kA khaNDana karane ke pazcAt 'na ca maithune' arthAt 'maithuna meM doSa nahIM hai' kA nirAkaraNa karane ke lie haribhadra ne jaina aGga Agama bhagavatI17 meM prApta dRSTAnta ko uddhRta kiyA hai| aSTakaprakaraNa18 meM ukta dRSTAnta kA saGketa nimna rUpa se hai - prANinAM bAdhakaM caitacchAstre gItaM maharSibhiH / nalikA taptakaNaka praveza jJAtatastathA / / haribhadra dvArA uddhRta bhagavatI kA vaha dRSTAnta isa prakAra hai - keI purise ruyanAliyaM vA baranAliyaM vA tatteNa kaNaeNaM smbhiddhsejjaa|

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[ xx ] vahI dRSTAnta amRtacandrasUri (9-10 zatAbdI ) kRta puruSArthasiddhyupAya19 ke nimna zloka meM bhI upalabdha hai - hiMsyante tilanAlyAM taptAyasi vinihite tilA yadvat / bahavo jIvA yonau hiMsyante maithune tadvat / / 'sUkSmabuddhyAzrayaNASTakam' meM bhI haribhadra nirUpita karate haiM ki pratijJA yA abhigraha aGgIkAra karate samaya usake bhAva yA yathArtha kA samyak parIkSaNa anivArya hai| parIkSaNa ke abhAva meM parahita-kAmanA dUsaroM ke ahita kI kAmanA meM pariNata ho sakatI hai| isa abhiprAya ko spaSTa karane ke lie haribhadra ne eka dRSTAnta diyA hai, jisake anusAra eka zramaNa yaha abhigraha dhAraNa karatA hai ki vaha kisI rugNa ko auSadha dAna kregaa| isa abhigraha kA nihitArtha yaha hai ki ise pUrNa hone ke lie kisI kA rugNa honA anivArya hai| kisI ke rugNa hone kI kAmanA, kisI bhI sthiti meM vAJchanIya nahIM hai| haribhadra kisI bhI saGkalpita kRtya yA icchA ke nihitArtha kA ucita-anucita viveka bhalI prakAra se karane kA upadeza dete haiN| apane tarka ke samarthana meM ve rAmAyaNa21 se eka prasaGga uddhRta karate haiM, jisameM rAma kAmanA karate haiM ki rAma para kiye gaye upakAroM kA pratidAna karane kI unakI bhAvanA unake aGgoM meM hI vRddhAvasthA ko prApta kara le, kyoMki upakArI, upakRta ke pratyupakAra kA phala tabhI prApta kara sakatA hai jaba vaha svayaM ( upakArI) vipatti meM pdd'e| isa prakAra upakRta dvArA upakArI kA upakAra karane kI bhAvanA vastuta: upakArI ke ahita-cintana meM parivartita ho jAtI hai, jo samyaka nahIM hai| aSTakaprakaraNa meM uddhRta aura rAmAyaNa ( uttarakANDa ) meM prApta yaha zloka nimnavat hai - aGgeSveva jarAM yAtu yattvayopakRtaM mama / naraH pratyupakArAya vipatsu labhate phalam / / aGgeSveva jarA yAtu yattvayopakRtaM kape / naraH pratyupakArANAmApatsu labhate phalam / / ullekhanIya hai ki prastuta zloka rAmAyaNa ke prAya: sabhI saMskaraNoM meM anupalabdha hai| mAtra 'kumbhakarNasaMskaraNa' meM hI upalabdha hai| isa zloka kA prasaGga bhI rAmAyaNa aura jinezvarasUri viracita 'aSTakaprakaraNavRtti' 22 meM bhinna-bhinna hai| rAmAyaNa ( kumbhakarNa saMskaraNa ) meM yaha zloka hanumAna ke prati rAma ke udgAra kA prarUpaka hai, jabaki 'aSTakaprakaraNavRtti' meM tArA ko prApta karane meM rAma kI sahAyatA ke upalakSya meM sugrIva yaha udgAra vyakta karate haiM /

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[ xxi ] sambhava hai vRttikAra ke samakSa aisA koI rAmAyaNa-saMskaraNa rahA ho jisameM yaha zloka sugrIva prasaGga meM prApta huA ho yA yaha bhI ho sakatA hai ki vRttikAra kA sUcanA-srota hI truTipUrNa rahA ho| paccIsaveM, 'puNyAnubandhipuNyapradhAnaphalASTakam' 23 meM haribhadra mahAvIra ke usa saGkalpa ko uddhRta karate haiM jisameM mahAvIra ne mAtA-pitA ke jIvana-paryanta yA unake gRhavAsa karane taka gRhasthavAsa kA tyAga na karane kA abhigraha dhAraNa kiyA thA - jIvito gRhavAse'smin yAvanme pitarAvimau / tAvadevAdhivatsyAmi gRhAnahamapISTataH / / 25/4 / / isa tathya kA pratipAdaka eka sUtra aura gAthA kramaza: kalpasUtra 24 aura vizeSAvazyakabhASya25 meM bhI hai, jo nimnavat hai - no khalu me kappai ammApiUhiM jIvaMtehiM muMDe / bhavittA agArAo aNagAriaM pavvaittae / / aha sattamammi mAse gabbhattho ceva abhiggahaM giNhe / nAhaM samaNo hoi ammApiyarammi jIvaMte tti / / isa ghaTanA ko bhalIbhA~ti samajhane ke lie prasaGga ko jAnanA Avazyaka hai| vipakSiyoM kA tarka hai ki mokSamArga rUpI parama lakSya kI sAdhanA karane vAle ke lie dayA, dAna yA AtmIyajanoM ke vaiyAvRtya - sevAbhAva kA kyA prayojana hai ? haribhadra ina AzaGkAoM ko nirmUla batAte hue kahate haiM ki satkArya aura gurujanoM ke vaiyAvRtya se mokSa aura usase bhI bar3hakara tIrthaGkaratva kA mahAn phala prApta hotA hai| isI prasaGga meM AcArya ne mahAvIra dvArA vartamAna zrava meM garbhakAla meM abhigRhIta mAtA-pitA ke vaiyAvRtya ke saGkalpa ko uddhRta kara yaha nirUpita kiyA hai ki ve bhava ke Arambha se hI puNyAnubandhi satpravRttiyoM meM saMlagna the| mahAvIra dvArA pravrajyA ke samaya diye gaye dAna ke sambandha meM bauddhoM kA tarka hai ki mahAvIra kA ukta dAna saMkhya hai ata: use mahAdAna kI saMjJA nahIM dI jA sakatI hai| jainAgamoM ( mUlamityAdi ) AcArAGga26 aura Avazyakaniyukti27 meM spaSTa rUpa se ullikhita hai - egA hiraNa koDI aTeva aNNayA saya sahassA / tiNNeva ya koDisatA aTThAsItiM ca hoMti koDIo / asItiM ca satasahassA etaM saMvacchare diNNe / /

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[ xxii ] tinneva ya koDIsayA aTThAsIi ca hoi koDIo / asIi ca sayasahassA evaM svacchare diNNaM / / bauddhoM kI isa mAnyatA kA khaNDana karate hue haribhadra ne batAyA hai ki mahAvIra ke dAna kI mahAnatA unakI isa ghoSaNA 'dAna mA~go, dAna mA~go'28 ( varavarikAta: ) meM nihita hai| 'varavarikA' kA yaha tathya Avazyaka-niyukti 29 meM prApta hotA hai - mahAdAnaM hi saMkhyAvadarthyabhAvAjjagadguroH / siddhaM varavarikAtastasyAH sUtre vidhAnataH / / 26/5 / / varavariA ghosijjai kimicchaaM dijjae bahuvihIu / suraasuradevadANavanariMdamahiANa nikkhamaNe / / untIsaveM "sAmAyikanirUpaNASTakam' meM haribhadra sAmAyika yukta sAdhakoM kI tulanA candana se karate haiM jo usa ( candana ) ko kATane vAlI kulhAr3I ko bhI suvAsita kara dete haiN| kartA ke rUpa meM ravigupta ke nAma se ullikhita yaha dRSTAnta 'subhASitaratnabhANDAgAram'30 meM bhI saMgRhIta hai --- sajano na yAti vairaM parahitanirato vinAzakAle'pi / cheda'pi candana taruH surabhayati mukhaM kuThArasya / / jinezvarasUri kRta aSTakavRtti 1 meM bhI isa dRSTAnta se sambaddha do uddharaNa upalabdha haiM - apakAra pare'pi pare kurvantyupakArameva hi mahAntaH / surabhiM karoti vAsIM malayajamaNi takSyamANamapi / / yo mAmapakarotyeSa tatvenopakarotyasau / zirAmokSAdhupAyena kurvANa iva nIrupam / / isa prakAra hama dekhate haiM ki AcArya haribhadra ne viSaya-pratipAdana ke sAtha-sAtha jaina mAnyatAoM ke samarthana evaM jainetara mata ke khaNDana meM jaina, bauddha aura vaidika granthoM ke apane utkRSTa jJAna kA sundara evaM samyak upayoga kiyA hai| unake dvArA uddhRta gAthA, zloka dRSTAnta Adi se viSaya-pratipAdana prabhAvotpAdaka ho gayA hai| sandarbha 1. 'tathA cAha mahAmatiH', aSTakaprakaraNa, prakaraNa 13/zloka 4, sampAdaka evaM gujarAtI anuvAdaka khuzAlacanda, mahAvIra jaina vidyAlaya, bambaI, 1941 /

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[ xxiii ] 2. 'tathA coktaM mahAtmanA', vahI 6/4 / 3. 'sUtraM zivadharmottare hyadaH', vahI, 4/2 / 4. 'laGkAvatArasUtrAdau', vahI, 18/7 / 5. "jinAgame', vahI, 25/8 / 6. 'sUtramityAdi', vahI, 26/1 / 7. "sUtre', vahI, 26/5/ 8. vahI, 4/2-3 / 9. zivapurANa, do bhAga, hindI TIkA sahita, TIkAkAra paM0 jvAlAprasAda mizra, khemarAja zrIkRSNadAsa prakAzana, bambaI, san 1996 / 10. mahAbhArata, vanaparva, adhyAya 2, zloka 49, gItA presa, gorakhapura, paJcama saMskaraNa, 1988 / 11. aSTakaprakaraNa, 13/4 / 12. nyAyAvatAra, siddhasena divAkara, kArikA 2, sampAdaka esa0 Ara0 banarjI, saMskRta Dipo prAiveTa limiTeDa, klkttaa| 13. manusmRti, zrI TIkA, kezava prasAda zarmA dvivedI, bambaI, 1920 / 14. aSTakaprakaraNa, 18/7 / 15. manusmRti, vhii| 16. saddharmalaGkAvatArasUtra, sampAdaka pI0 ela0 vaidya, buddhisTa saMskRta sIrIz2a, TeksTa naM0 3, mithilA iMsTITyUTa oNva posTa graijueTa sTaDIja aiNDa risarca ina saMskRta larniMga, darabhaGgA 1963, pR0 104 / 17. vyAkhyAprajJapti, prathama bhAga 2/5/89, sampAdaka madhukara muni, jinAgama granthamAlA, Agama prakAzana samiti, byAvara / 18. aSTakaprakaraNa, 20/7 / 19. puruSArthasiddhyupAya, amRtacandrasUri, adhyAya 4, zloka 108, sampAdaka ajita prasAda, je0 ela0 jainI memoriyala sIrIz2a 6, seNTrala jaina pabliziMga hAusa, lakhanaU 1933 / 20. aSTakaprakaraNa, 21/6 / 21. rAmAyaNa, uttarakANDa, sampAdaka yU0 pI0 zAha, o0 AI0 bar3audA, 1975, pAda-TippaNI, pR0 210 / 22. "kila sugrIveNa tArAvAptau rAmadeva evamuktaH', aSTakaprakaraNavRtti, jinezvara, jaina grantha prakAzaka samiti, rAjanagara, 1937, 21/6 / -

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( xxiv] 23. aSTakaprakaraNa, 25/4 / 24. kalpasUtra ( anu0 91 ), sampAdaka ma0 vinayasAgara, prAkRta bhAratI, puSpAGka eka, prAkRta bhAratI, jayapura, 1984 / 25. vizeSAvazyakabhASya, bhAga 1, gAthA 59, divyadarzana TrasTa, bambaI 1972 / 26. AcArAGga ( di0 zru0 ), 2/3/15/113, sampAdaka madhukara muni, jinAgama granthamAlA 2, Agama prakAzana samiti, byAvara, 1980 / 27. Avazyakaniryakti, bhAga 1, gAthA 220, bherulAla kanhaiyAlAla koThArI dhArmika TrasTa, bambaI, 1981 / 28. aSTakaprakaraNa, 26/5 / 29. Avazyakaniyukti, 219, bambaI / 30. subhASitaratnabhANDAgAram, nirNayasAgara presa, bambaI 1935, pR0 47, zloka 110 / 31. aSTakaprakaraNavRtti, 29/1 /

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Astaka-Prakarana : An Introduction Acarya Haribhadra, one of the most prominent Jaina Acarya and the most prolific writer was born in Cittauda or a place nearby. Very scanty informations are available about his life. As established by Muni Jinavijayaji, it is generally agreed that he lived between 753 to 827 A. D. His mother was Gangabai and his father was Sankara Bhatta. He was Brahmin by caste. He became royal priest of the king Jitari of Cittauda. He had vowed that he would become the pupil of him or her whose sayings he would not comprehend. The well-known dramatic incidence of his life, of not fully grasping the Prakrta Gatha, recited by Yakini Mahattara, a Jaina nun, made him the disciple of a Jaina monk Jinabhastasuri. This change over of a Great scholar, Royal priest and above all a rudite Brahmin, was not merely a change of faith but was a new birth to him. Infact, it was a spiritual rebirth which gave a new direction to his life and thought. He was transformed totally but he retained all, that was best in him alongwith his previous thoughts and beliefs. The new impact of Jainism made him more inclined to devote all his might and main to philosophic and religious pursuits. His works are testimony to his genius and mainly consist of religious stories, philosophical treatises, discourses, exhortations on right conduct and on Yoga. He has composed a number of Prakarana works also, viz., Astaka-prakarana, Sodasaka-prakarana, Vimsativimsika and Pancasaka-prakarana also. Presently, the subject-matter, in brief, of Astakaprakarana, composed in Samsksta, containing 258 verses, is being given. It is a compendium of 32 prakaranas dealing with different topics. Each contains eight verses hence Astaka, except, last 32nd which contains 10 verses. The title of the Astakas are : (1) Mahadevastakam, (2) Snanastakam, (3) Pujastakam,

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[ xxvi ] (4) Agnikarikastakam, (5) Bhiksastakam, (6) Sarvasampatkaribhiksastakam, (7) Pracchannabhojanastakam, (8) Pratyakhyanastakam, (9) Inanastakam, (10) Vairagyastakam, (11) Tapastakam, (12) Vadastakam, (13) Dharmavadastakam, (14) Ekanityapaksakhandanastakam, (15) Anityapaksakhandanastakam, (16) Nityanityapaksamandanastakam, (17) Mamsabhaksanadusanastakam, (18) Mamsabhaksanadasanastakam, (19) Madyapanadusanastakam, (20) Maithunadusanastakam, (21) Suksmabuddhyasrayanastakam, (22) Bhavasuddhivicarastakam, (23) Sasanamalinyanisedhastakam, (24) Punyanubandhipunyadivivaranastakam, (25) Punyanubandhipunyaphalastakam, (26) Tirthaklddanamahattvasiddhyastakam, (27) Tirthakrddananisphalatapariharastakam, (28) Rajyadidanepitirthaketodosabhavapratipadanastakam, (29) Samayikas varupanirupanastakam, (30) Kevalajnanastakam, (31) Tirthaklddesanastakam and (32) Moksastakam. In the first, Mahadevastakam Acarya Haribhadra describes the virtues, good deeds and mode of worship of great Lord ( Mahadeva ). He is free from attachment, hatred, passions and miserable Karma-particles. The Great Lord is Omniscient, calm and intelligent. He possesses eternal bliss and is venerable for all the deities. To practise, according to canons, is the best and only mode of his worship. His sermons are bound to annihilate the birthcycle. The second Snanastakam deals with bathing or ablution. Bathing is of two types -- physical and mental, categorised as external and spiritual in non-Jaina systems. Physical bathing causes purity of partial body only and that too, merely, for a few moments. It is the instrumental cause of mental bath. Physical bath, of householders, followed by worship of deities and monks, is auspicious. This bath is prohibited for monks who are preached to perform mental bath with meditation like water. Real bather is the one, wholly free from impurity and not sticking to it again. The third, Pujastakam deals with two-fold worship - impure and pure, means of heaven and salvation ( svarga and

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[ xxvii ] moksa ), respectively. The former is performed with flowers of Jasmines etc. and is the cause of auspicious bondage while the pure worship is performed with eight abstract flowers, viz., nonviolence, truth, non-stealing, celibacy, non-possession, devotion of teacher, penances and cognition. By pure worship, modes of soul, become auspicous, which ultimately leads to salvation. In the fourth, Agnikarikastakam, fire has been depicted two-fold as sacrificial and spiritual or psychic. Monks are preached to kindle the spiritual fire with analytic meditation and fuel of karmas. Initiation is the cause of salvation. Good fortunes attained by sacrificial fire beget sin. Haribhadra refutes others contention that sin is annihilated by charity. He opines that sin is destroyed only by penances. According to Acarya, practising the path of liberation, generally, yields more auspicious and sinless fortunes, in form of right faith, knowledge and conduct ( samyag darsana, jnana and caritra ). Fifth, Bhiksastakam deals with three-fold beggings Sarvasampatkari, Paurusaghni and Vrttibhiksa. The first one brings all types of fortunes of this world and the next. The second Paurusaghni is manhood or virile destroying and the third Vrttibhiksa is the bgging for livelihood. That of an ideal monk, made for Sthaviras - elder monks etc., is the first one and is likely to bring glory to Jina-order. That of a monk, practising vicious and violent-ridden conduct for supporting his life, is categorised as Paurusaghni and is bound to cause disgrace to Jina-order. The third one, Vrttibhiksa, is the begging by those poor, blind and crippled ones, unable to carry on with other activities of livelihood. It is considered better than Paurusaghni. The sixth, Sarvasampatkaribhiksastakam deals mainly with refutation of opponents' view that virtuous food is not at all practical. Opponents maintain that unavailability of virtuous food, essential for ideal begging of monks, also mars the attainment of Omniscience. As in the absence of virtuous food, the conduct of monks can never be virtuous and this eventually results in the

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[ xxviii ] negation of Omniscience itself. Acarya Haribhadra establishes the feasibility of virtuous food and thus the attainment of Omniscience. The seventh, Pracchannabhojanastakam, describes that taking food by monks, in open, is not proper. A monk should always take food unobserved or in private. Monk's taking food in open is harmful in both ways. In case, he offers food to beggars etc. he would bind auspicious bondage. His denial is likely to invite beggar's hostility towards Jina-order. To avoid this, a monk should always take food in private, an ideal option for him ( monk ). The eighth, Pratyakhyanastakam, depicts it (repudiation) as two fold physical as well as mental. Physical repudiation is observed with worldly aspirations. But this (worldly) aspiration, in any form, is discarded in the mental one. There are certain obstacles in the observance of mental repudiation such as worldly desires etc. Repudiation of non-liberatable ones, aiming at super attainments is, infact, not mental repudiation. Repudiation should be observed duly with proper rituals, otherwise, its effect may be adverse. It is not auspicious if it lacks discretion, devotion to Jina-order and is augumented by desire for salvation. Physical repudiation occurs due to the rise of miserable karman and want of immense virility. The conduct of one, observing mental repudiation would naturally become right. The ninth, Jnanastakam depicts knowledge as three-fold: objective knowledge, subjective knowledge and the realization of reality. The first one may be compared with that of an infantine about poison etc. It is the cause of great sin. The second, subjective knowledge, is the knowledge of one, subdued by sins. It is also vilified by evils etc. The conduct of one possessing this knowledge is righteous. It causes auspicious bondage and often leads to renunciation. The realization of reality is related to the tranquil one, with righteous conduct. One's conduct, blessed with this conation, is pure. It is the determinant knowledge of undersirables etc. and the cause of emancipation. The tenth, Vairagyastakam describes renunciation of three

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[ xxix ] types : mournful meditation, delusion-infested and imbued with right knowledge. The meditation caused by the loss of favourites etc. is mournful meditation. It leads, sometimes, to suicide etc. One's detatchment from this world swayed by heretic dogmas, is delusion-infested renunciation. Contrary to these, if one renounces the world, on realisation that soul's affliction is due to the cycle of birth, it is renunciation in true sense, imbued with right knowledge. It ensues from the enlightened knowledge of Reals. In the eleventh, Tapastakam Haribhadra refutes the opponent's contention, "asuterity is nothing but affliction like that of an oxen etc." Against it, Acarya argues that if we identify misery with penances, all the miserable creatures will become devout. According to Acarya, their ( opponent's ) proposition also implies that all hellish beings would be considred great devouts and conversely, ascetics, blessed with the pleasure of tranquility, as non-devouts. Their view, that austerity, neither proved logically nor depicted in canons, is injurious to soul, is also refuted. The twelfth Vadastakam categorises Vada ( Discussion or debate ) as three-fold : Dry discussion, Disputation and Virtuous or Righteous Discussion. When a Jaina monk debates with extremely arrogant debator, hostile to Jina religion, it is Dry Discussion. In this debate if monk prevails, the subjugated one may take recourse to suicide etc. while the defeat of monk is likely to cause disgrace to the Jina-order. The second type of debate, called Disputation, is predominated by trick or fallacy and futile reply. This debate is unadvisable to monk because victory by fair means is rare here. Lastly, that between a monk and an intelligent and impartial one, having knowledge of his sacred books, is called Righteous Debate. According to the thirteenth Dharmavadastakam the topic or theme of the religous or virtuous debate is useful for emancipation. It comprehends the virtues, essential for religious conduct of respective systems, i.e., Jaina, Bauddha, Sarkhya, Vaisesika etc. Acarya suggests that discussion on the definition of valid know

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[ xxx ] ledge etc. is futile. The real nature of objects, as preached by seers etc. ought to be contemplated, vigilantly and impartially by righteous and religious ones. The fourteenth, 'Ekantanityapaksakhandanastaka' refutes the absolute view of exclusively eternal soul advocated by some systems. According to Acarya, soul being inert, violence etc. are not applicable therein. It implies that non-violence, truth etc. also do not occur in the soul, as postulated by them. Again, this negation of violence etc., in turn, led to the negation of all Yamas and Niyamas. Ultimately, association of the body with absolutely eternal soul is also proved illogical. In the same way, that of soul's all-pervasiveness or omnipresence, makes its world-cycle untenable. In fourteenth and fifteenth Nityapaksakhandanastakam and Anityapaksakhandanastakam, respectively, Acarya Haribhadra refutes the postulates of those considering soul as absolutely eternal, permanent, inert etc. as well as of those contemplating soul as absolutely impermanent etc. In the sixteenth Nityanityapaksamandanastakam, Haribhadra propounds that in the soul, of permanent-cum-changeable nature and identical-cum-different from body, violence etc. do occur. Though main cause of violence is the fruition of one's karman yet killer is the efficient cause. The act of violence is carried out due to agitation in mind. Vicious feeling is subsided by righteous preaching etc. and by auspicious disposition of mind. Acarya further maintains that eternal-cum-changeable etc. nature of soul is established by memory, retention, tangibility and also by tradition. Both seventeenth and eighteenth Astakas are entitled as Mamsabhaksanadusanastakam. A verse occurred in Manusmrti depicts, that meat-eating, consuming liquor and coupulation is not sinful but abstention from it brings great rewards. In both of these Astakas, Haribhadra refutes the arguments put forward by advocates of meat-eating. The adherents of meat-eating, plead that as milk, the constituent of the body of cow and rice, the part of the

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[ xxxi] body of one-sensed sentient paddy etc. are eatable, in the same way meat also, being the limb of the body of cow, is eatable. Against this Haribhadra argues that in the world all the provisions, pertaining to edibles, and inedibles are made according to canons and common practices, hence, meat-eating is not justified on the ground of being a limb or the constituent of a creature only. He further refutes their view by citing a verse from the Manusmrti itself. Me he will devour in the next world, whose flesh, I eat in this ( life ). To the Acarya, it is a clear decree forbidding meat-eating After refuting the view, meat-eating is not sinful, in the nineteenth Madyapanaudusanastakam, Haribhadra contends that consuming of liquor is hazardous and is a mine of sins. He says that even telling its vices is futile because its vices and hazards are obvious. To illustrate, the fatal consequences of consuming liquor he cites an example, from Hindu Mythology, of a great sage ( Rsi) who fell in hell due to consuming liquor. The twentieth Maithunadusanastakam treats the last assumption of the verse of Manusmrti, there is no sin in coupulation'. Refuting it Haribhadra says that passion is the cause of sexual carnality. An activity caused by passion can never be sinless. The pious objective and special occasion prescribed for carnal intercourse in Manusmrti itself is a proof that this acivity is a rare one. He cites an instance given by great sages. This intercourse is the destroyer of creatures like penetration of heated rod into pipe. Therefore, intercourse is the cause of vices. In this twenty-first Suksmabuddhyasrayanastakam Haribhadra preaches to examine minutely, the propriety of the vow or volition before adapting it. Misapprehension or wrong comprehension is likely to mar the virtuous objective of vow. The defects of observing a vow without reflecting on its pros and cons is thus illustrated. A monk, having taken a vow to give medicine to some sicks, is grieved if he does not find the object ( sick monk ) within stipulated period of vow. Otherwise, a situation of non-illness, is

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[xxxii] ideal. Thus, a volited act of benevolence not thought of carefully may, in reality desire the harm of others. He preaches that the acts of charity etc. also should be carefully, performed completely in tune with canonical preachings. The twenty-second Bhavasuddhivicarastakam describes that Bhavasuddhi or auspicious disposition of mind follows the path of liberation. It delights in the preachings of canons and is free from the prejudices. The rise, in the causes of impurity of mind, viz., attachments, hatred and delusion, makes the purity of mind, impossible. The subservience to or high respect towards enlightened one leads to the subsidience in delusion. This subservience to the more virtuous is the prime condition of attaining purity of mind. Acarya says that a monk holding, the virtuous ones, in high esteem is likely to attain purity of mind. The twenty-third Sasanamalinyanisedhastakam maintains that one should try his best not to malign the Jina-order. It ( maligning ) is the prime cause of sin. In maligning the Jina-order, even ignorantly, one becomes the cause of perversity in other creatures and is himself the subject to the bondage of intense deluding karman. On the contrary, the one, contributing in the elevation of Jina-order, thus being instrumental in the attainment of right faith by others, attains this himself which ultimately bestows the bliss of salvation. The twenty-fourth Punyanubandhipunyadivivaranastakam, depicts that men should, by all means, practice virtuous deeds, causing auspicious bondage. It rewards non-decaying good fortunes. Acarya maintains that because of the auspicious bondage one transmigrates to a better birth after the present one. On the contrary, inauspicious bondage causes more inauspicious birth after the present one. Auspicious bondage is the outcome of the purity of thought, which, in turn, is caused by adhering to canons and by obeying the elder monks. In the twenty-fifth Punyanubandhipunyaphalastakam, Acarya advocates that auspicious bondage is not detrimental in

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[ xxxiji ] pursuing the pure religion. Acarya opines that such activities as the service of parents etc. is proper. It is, virtually, the excellent primary benediction of the renunciation. He goes to the extent of proclaiming that the auspicious bondage bestows the most excellent reward, i.e., seerhood. This twenty-sixth Tirthakrddanamahattvasuddhyastakam aims at establishing that alms given by Mahavira, the 24th Tirthankara at the time of renunciation, may be categorised as Great. Some ( Buddhists ) contend that since alms of Bodhisattvas, depicted in Buddhist canons is innumerable, hence that may be categorised as Great. But, the amount of the alms made by Tirthankara being explicitly mentioned, it can not be termed as Great. Refuting them Acarya claims that Seer's alms are magnanimous on two accounts, firstly, want of alms-seekers and secondly, his declaration, ask for alms, ask for alms'. In the twenty-seventh Tirthaksddananisphalatapariharastakam opponent's contention is refuted. Tirthankara is likely to get emancipation in the same birth, hence, his act of charity is futile is refuted. Acarya syas that charity is made by Great Souls because of their is compassionate disposition of mind. Infact, accumulated karmas are destructed due to this charity. The twenty-eighth Rajyadidane 'pi-tirthakrtadosabhavapratipadanastakam propounds that it is not proper to denounce the grant of state etc. to other ( successor ) because throne is full of great sins. Haribhadra maintains that, in case, state etc. is abandoned masterless, it will lead to chaos and ultimately to considerable loss of the life and property. Thus, grant of the state to others, is in the interest of the people. Acarya also justifies marriage by Great souls. The twenty-ninth, Samayikas varupanirupanastakam depicts the nature and characteristics of equanimity ( Samayika ). Those having attained equanimity resemble the Sandal, in nature. This ( equanimity ), of auspicious nature, should not be misunder stood with the magnamity caused auspicious mind. The equani

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[ xxxiv ] mous one is disinterested in wishing harm towards even ill-doer. Acarya cites a volition, attributed to Bodhisattvas, "May all the vicious conduct of the world descent on me, and as an effect of my righteous conduct, all the worldly creatures, attain salvation. This volition is in the opinion of Haribhadra, a prayer by a house-holder for ( attaining ) enlightenment etc. The thirtieth, Kevalajnanastakam depicts that soul, purified by equanimity and wholly free from destructive karmas, attains Ominiscience, the illuminator of the universe and the non-universe. The Omniscience, though intrinsic nature of soul, is covered with karmic impurity. This karmic impurity is to be eliminated in the same way, as the impurity of rays of gems removed through creating devices. Haribhadra also argues that analogy of moonlight with Ominiscience is not a complete analogy. This thirty-first, Tirthakrddesanastakam narrates the effect of religous sermon on creature and the reason as to why Tirthankara is engaged in it ( desana ). Haribhadra says that the rise of Tirthankaranamakarma causes even the detached Tirtharkara, to be engaged in religious sermon. A single speech of that Great soul ( Tirtharkara ) is capable of illustrating simultaneously the path of welfare to the numerous living beings, as well as a multitude of subjects. If not-liberatable ones ( abhavyas ) are unable to comprehend his sermon, it is their fault, like the owls are unable to see the light. The last one, Moksastakam, containing ten verses, instead of eight, describes the characteristics of liberation. It also refutes the contention of others that in the absence of food etc., emancipated ones can not attain bliss. Haribhadra says that liberation is blessed with absolute bliss, never mingled with miseries and is, never decayed after origination. Thus Astaka-prakarana, contains topics, independent of each other and each of its prakaranas are an unit by itself. But these inay be considered as inter-connected also because all of these deal with practical aspect of Jaina conduct and aim at teaching the

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[ XXXv ] monks as well as laities to become righteous ones; examine their conduct and thought minutely in the light of provisions of canons. Haribhadra, tries to clear the misgivings, caused by wrong arguments of heretics, pertaining to some significant aspects of Jaina conduct. Another feature of this Astaka-prakarana which attracts our attention is the self-imposed brevity or conditon of dealing one topic in eight verses only. We find that sometimes brevity is a handicap as it leads to the unintelligibility of the theme which can not be appreciated. But still this remains a very useful and valuable work of the genious Acarya that is Haribhadra. A Study of Extracts in Astaka-prakarana Haribhadra, an eminent scholar with the sound background of Brahmin tradition, after his conversion to Jaina faith, became authority in Sramanic tradition, too. His sound and deep knowledge of both traditions, as usual, proved to be great boon for him when he set upon to corroborate Jaina view-points, to refute those of others ( heretics ). His profound knowledge, of different traditions and multifarious disciplines, magnificently enriched by his genius, produced a great number of treaties of everlasting importance on the variety of subjects. In Astaka-prakarana also, most frequently, he quoted or referred to, with remarkable ease or rather at his will to support the Jaina view-point or refute that of heretics, from Jaina, Vedic and Buddhist texts. In the process scores of verses, references, occurred there in. He has cited some verses alongwith author's name such as Mahamati' ( Siddhasena Divakara ), in case of Nyayavatara and 'Mahatmana" ( Maharsi Vyasa ), in case of Mahabharata, some references with titles, e.g., Sivadharmottara and Larkavatarasutra'. But majority of the quotes or references occurred without divulging the both, i.e., the name of author and title. The quotations and references, from Jaina canons and exegetical literature, have been referred to as Jinagame", "Sutramityadi '' and 'Sutre 7. Here is an attempt to trace and analyse the sources of these verses etc. quoted or referred to in Astaka-prakarana.

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[ xxxvi ] Before proceeding, the effort of Mr. Khushaladas Jagajivanadasa, the editor of Gujarati translation of Astaka-prakarana brought out by Mahavira Jaina Vidyalaya, Bombay, 1941, must be acknowledged. Though he did not find out the sources of all the extracts and with full details yet his effort is commendable. A study of these extracts etc. reveals that Haribhadra in this text has cited from or referred to Valmiki Ramayana, Mahabharata, Manusmrti, Visnusmrti, Sivadharmottarapurana, etc. Brahminical texts, Acarangasutra, Kalpasutra, Avasyakaniryukti, Nyayavatara and Visesavasyaka Bhasya among Jaina texts and Buddhist text in Samskrta, Lankavatarasutra. As already mentioned Vedic text Sivadharmottarapurana and Buddhist text Larkavatarasutra have been explicitly referred to. Sources of the remaining quotations etc. have to be traced out. We find, in this regard that the first quotation occurs in the fourth Agnikarikastakam. Haribhadra in this Astaka maintains that the practice of Sacrificial fire (Agnikarika ), resorted to by devotees of heretic traditions, bestows worldly achievements only. The ultimate goal of emancipation, attained by knowledge and meditation, can never be realised by it (Sacrificial fire ). The verses: one containing his (Haribhadra's )" proposition and other quoted from Sivadharmottarapurana to prove his point, are as follows diksa moksarthamakhyata jnanadhyanaphalam ca sa. sastra ukto yatah sutram sivadharmottare hyadah. 2/4 pujaya vipulam rajyamagnikaryena sampadah. tapah papavisudhyartham jnanam dhyanam ca muktidam. 3/4 That is worship and Sacrificial fire ( Agnikarika) yield worldly pleasures like statehood and riches only. Penances eliminate sins, salvation is the outcome of knowledge and meditation. Haribhadra, in order to glorify the penance, knowledge and meditation, and to denounce the worship and sacrificial fire, has cited the verse from Sivadharmottarapurana, probably another name of Sivapurana.

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[ xxxvii ] It appears that Acarya has composed these verses on the basis of ideas found in Sivapurana'. I have not been able to trace this particular verse in Sivapurana. However, its 41th chapter, Kotirudrasamhita, verse 17-19 and in chapter 12th, Umasamhita the theme of the verse is available. It may be possible that at the time of Haribhadra this particular verse was available in some recensions of the text ( Sivadharmottara ). Again in the verse sixth of the same Astaka, Agnikarika, Acarya depicts that refraining from vicious conduct is better than endeavour to purify or eliminate it, after indulging in it ( vicious conduct ), through the act of benevolence etc. To substantiate this point, he has cited the following verse in the name of Mahatmana (coktam mahatmana), occurring in Mahabharata'' - dharmartham yasya vitteha tasyaniha gariyasi. praksalanaddhi parikasya duradasparsanam varam. 6/4 That is for him, pursuing wealth for purposes of virtue, to refrain or abstain from such pursuits is better, because surely not to touch mire ( at all ) than to wash it off ( after having besmeared with it ) is better. In the thirteenth Dharmavadastakam the Haribhadra upholds that virtuous ones ought to deliberate on the essence of religion. He, at the same time advises them not to ponder over the definition of valid knowledge, because there is no use in (deliberating on ) it. To support this proposition, lie quotes a verse ( karika), in the name of Mahamati ( Siddhasena Divakara) tatha caha mahamatin'. The verses - the one propounding his ( Haribhadra ) view and other, the quote, are as follows - dharmarthibhih pramanaderlaksanam na tu yuktimat. prayojanadybhavena tatha caha mahamatih. 13/411 That is righteous one ought not to deliberate on the definition of valid knowledge etc. because of lack of motive in discussing it. Also because great scholar Acarya Siddhasena has propounded likewise -

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[xxxviji ] prasiddhani pramanani vyavaharasca tatkTtah. pramanalaksanasyoktau jnayate na prayojanam. 13/512 Means of knowledge and application ensuing them are well-known, hence, relating the definition of valid knowledge ( Pramana ) is superfluous. The verse "prasiddhani pramanani"occurs in Nyayavatara (Karika, 2) of Siddhasena. However, it is notable that Nyayavatara is, not unanimously, ascribed to Siddhasena Divakara. According to some scholars Nyayavatara is not the work of Siddhasena Divakara. Haribhadra has denounced meat-eating, liquor-drinking and coupulation in 17th, 18th, 19th and 20th prakaranas of this text. In the process of refuting the view-point of advocates of meateating, he cites the famous verse of Manusmoti'3- na mamsa bhaksane dosah na madye na ca maithune. pravsttiresa bhutanam nivsttistu mahaphala. 18/2 There is no sin in eating meat, in drinking spirituous liquor and in carnal intercourse, for that is the natural way of living beings but abstention ( from these ) brings great rewards. On the basis of Manusmrti itself, he attempts to refute these contentions one by one. To refute meat-eating, he has cited the following verses form the Manusmrti, which are self-contradictory. The verses of Manusmoti occurred in Astaka-prakarana ( 18th ) are as follows - mam sa bhaksayita'mutra yasya mamsamihadmyaham. etanmasasya mamsatvam pravadanti manisinah. 18/3 proksitam bhaksayenmamsam brahmananam ca kamyaya. yathavidhi niyuktastu prananameva va'tyaye. 18/5 'Me' he will devour in the next world, whose flesh I eat in this life, the wisemen declare this to be the real meaning of the term flesh, One may eat meat, when sprinkled with water, purified by recital of mantras, when Brahmins desire one to do so, and when

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[ xxxix ] one is engaged in performing a rite, according to ritual and when one's life is in danger. It is evident from the former of the above two verses of Manusmrti, that smrtikara warns the meat-eater to face the same fate in his next birth, i.e., to be the object of the creature whose meat he has relished in the present-birth. On the other hand, Manusmrtikara warns that a man, duly engaged to officiate or dine at a sacred rites, if refuses to eat meat, becomes after death, an animal in coming twenty-one births. This verse is as follows14. - yathavidhi niyuktastu yo mamsam natti vai dvijah. sa pretya pasutam yati sambhavanekavimsatim. 18/7 Thus, in refusing the meat-eating the danger of becoming animal in twenty-one births, makes the idea of great reward meaningless. The cost of abstention nivrtti' being so clear, one will be forced to resort to inclination (meat-eating ). Haribhadra, in his attempt to bringout the inherent contradictions of the verse, 'na mamsabhaksane dosah' annules the proposition, abstention is great reward 'nivrttistu mahaphala'. According to Haribhadra, abstention is irrelevant in the context of Jaina monks, who are strictly forbidden to take meat. Apparently, if the proposition of great reward is accepted, those not eating meat like Jaina monks will have no opportunity to have this great reward, hence proposition is illogical. It is notable that the recension of the first half of this verse ( 18/7) vary from that of Manusmrti (5/35 ).15 The first half is as follows - niyuktastu yathanyayam yo mamsam natti vai manavah. 5/35 To refute the idea 'there is no sin in meat-eating'. Haribhadra has also referred to Buddhist Samskrta text, Lankavatarasutra also known as Saddharmalamkavatarasutra, where Lord Buddha has forbidden meat-eating

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[ X ] sastre captena vo'pyetannisiddham yatnato nanu. larkavatarasutradau tato 'nena na kincana. 17/8 That is your attained ( Buddha ) also has prohibited meateating in Buddhist canons like Lankavatarasutra etc. hence advocating meat-eating is futile. The verse forbidding meat-eating found in Lankavatarasutra' is as follows - madyam mamsam palandum na bhaksayeyam mahamune. bodhisattvairmahasattvairbhasadbhirjinapungavaih. 1/8 In the light of above verses, it becomes clear that Haribhadra has succeeded in pointing out the inherent contradictions of this proposition, 'na mamsabhaksane dosah . While refuting the third contention there is no sin in coupulation' ( na ca maithune ). Haribhadra has referred to an illustration occurred in Vyakhyaprajnapti 17 ( Bhagavati ). That verse in Astaka-prakarana! is as follows - praninam badhakam caitacchastre gitam maharsibhih. nalika taptakanaka pravesa jnatatastatha. 2017 That is great sages have preached in canons ( Sastre ) through an illustration, that this intercource is the destroyer of creatures, in the sameway as the penetration, of heated golden-rod into pipe, kills insects. The illustration referred to by Haribhadra occurs in Vyakhya-prajnapti like this - 'kei purise ruyanaliyam va buranaliyam va tattenan kanayenas samabhiddhasejja', that is just as a human being may, with the help of a burning match-stick, destroy a stalk of a cotton plant or a stalk of a Bura plant so does a soul imdulging in sex experience, incur non-restraint of the sorti. This illustration is also found in Purusartha-siddhyupaya! of Amrtacandrasuri ( 9th-10th century A. D.) in following verse -- himsyante tilanalyam taptayasi vinihite tila yadvat. bahavo jiva yonau himsyante maithune tadvat. It means just as a hot rod burns up the sesamum seed filled in a tube, in which it is introduced, in the same way many living

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[xli ] beings are killed in the vagina during coupulation. In the context of (21st) 'Suksmabuddhyasrayanastaka'also Haribhadra maintains that in the observance of vows etc. essence -- spirit or real meaning of such acts should be scrutinised thoroughly, lest good intentions turn into desiring ill towards others. To illustrate it, Haribhadra quotes the instance of a monk, vowing to give medicine to some one. It clearly implies the sickness of someone if the vow is to be fulfilled. To desire sickness, in any case, is not desirable. Haribhadra advises to consider the pros and cons of volited act or intention, minutely. To substantiate his point, he cites from Ramayana where Rama is seen wishing that his feeling of gratitude may decrepitude in his (Rama's ) limbs itself, because the return of gratitude requires the doer to be in distress so that he could be helped, which is, in any case, an undesirable situation. It is notable that this verse is absent in all the recensions of Ramayana, barring its Kumbhakarna edition. The context of the verse, also is different in Ramayana and commentary on Astaka-prakarana?". In Ramayana?' ( Kumbhakarna edition ) Rama is seen expressing his gratitude towards Hanumana, while in Astaka commentary22, Jinesvarasuri describes that Sugriva has expressed his gratitude towards Rama on the occasion of handing over of Tara by Rama to him. The verse quoted in Astaka-prakarana and occurred in Ramayana ( Uttarakanda ), respectively, are as follows - angesvevam jaram yatu yattvayopakstam mama. narah pratyupakaraya vipatsu labhate phalam. 21/6 angesvevam jaram yatu yattvayopakstam kape. narah pratyupakaranamapatsu labhate phalam. Ramayana Thus, the word "kape' occurred in Ramayana, aptly corroborates the version that this utterance is related only with Rama and Hanumana while that Astaka-prakarana ( having mama) may be interpreted both ways, i.e., Rama to Hanumana, or Sugriva to Rama.

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[ xlii ] It may be possible that commentator might have a recension of Ramayana in which Sugriva is depicted as having uttered like this or the commentators assumption or source of information was not correct. Again in twenty-fifth 'Punyanubandhipunyapradhanaphalastakam' 23, Haribhadra cites the particular volition of Mahavira, while he was still in embryo, about not leaving the home in the lifetime of his parents. jivito grhavase'smin yavanme pitaravimau. tavadevadhivatsyami grhanahamapistatah. 25/4 A sutra and gatha containing the same theme occur in Kalpasutra and Visesavasyakabhasya respectively, as follows no khalu me kappai ammapiuhim jivamtehim munde. bhavita agarao anagariam pavvaittae.24 aha sattamammi mase gabbhattho ceva abhiggaham ginhe. naham samano hoi ammapiyarammi jivante tti.25 - To comprehend the above reference it is necessary to describe the context of the proposition. Haribhadra presupposes that opponents may argue that for one, striving for the ultimate goal of salvation, what is the use of activities such as compassion, charity or service to or care for worldly creatures, in general or family members etc., in particular. To remove all these apprehensions, Haribhadra maintains that the inclination towards good deed and service to elders is likely to bring great reward in form of salvation and even seerhood (Tirthankaratva). It is, in this context, he cites that even Mahavira, from the very beginning of his present birth of Tirthankara, was involved in such virtuous activities. Again, the contention of Buddhist is that charity, made by Mahavira at the time of his renunciation, can not be termed as great. As his charity is numerable and this is clearly mentioned in Jaina canonical texts ( sutramityadi ). The information regarding his numerable charity is mentioned in Acaranga and Avasyakaniryukti, in following manner -

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[ xliii ] ega hiranna kodi annaya saya sahassa. tinneva ya kodisata atthasitim ca homti kodio. asiti ca satasahassa etam samvacchare dinne.26 tinneva ya kodisaya atthasii ca hoi kooio. asii ca sayasahassa eyam sarvacchare dinnam.27 Refuting Buddhist contention, Haribhadra maintains that greatness of his ( Mahavira's ) alm lies in his declaration 'ask for alm', 'ask for alm' ( varavarikatah ).2 mahadanam hi sarkhyavadarthyabhavajjagadguroh. siddham varavarikatastasyah sutre vidhanatah. 26/5 This concept of 'varavarika' is depicted in Avasyakaniryukti' like this - varavaria ghosijjai kimicchaam dijjae bahuvihiu. sura-asura-deva-danavanarindamahiana nikkhamane. In the twenty-nineth, Samayikasvarupanirupanastakam' Acarya Haribhadra draws an analogy between those endowed with Samayika and Sandal tree who fill even the cutter ( axe ), with fragrance. This analogy of gentlemen with Sandal occures also in Subhasitaratnabhandagaram" in the name of Ravigupta - sujano na yati vairam parahitanirato vinasakale'pi. cheda pi candana taruh surabhayati mukham kutharasya. In Astaka commentary3l also two relevant verses occur - apakara pare'pi pare kurvantyupakarameva hi mahantah. surabhim karoti vasim malayajamani taksyamanamapi. yo mamapakarotyesa tatvenopakarotyasau. siramoksadyupayena kurvana iva nirupam. The above discussion shows that Acarya Haribhadra has beautifully and successfully exploited his knowledge of Jaina as well as other traditions to prove his point or refute that of others. References 1. tatha caha mahamatin', Astaka- prakarana, prakarana 13/verse 4, edited & Gujrati translation Khushalchand, Mahavira Jaina Vidyalaya, Bombay, 1941.

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( xliv ] 2. 'tatha coktam mahatmana', Ibid. 3. 'sutram sivadharmottare hyadah', Ibid. 4/2. 4. 'larkavatarasutradau', Ibid. 17/8. 5. jinagame', Ibid. 25/8. 6. 'sutramityadi', Ibid. 26/1. 7. 'sutre', Ibid. 26/5. 8. Astaka-prakarna, 4/2-3. 9. Sivapurana ( Two Parts ), Commentary, Pt. Jwala Prasad Misra, Khemaraja Srikrishnadasa Publication, Bombay, 1996. 10. Mahabharata, Vanaparva, Chapter 2/Verse 49, Gita Press, Gorakhapur, 5th edition, 1988. 11. Astaka-prakarana, 13/4. 12. Nyayavatara, Siddhasena Divakar, Karika 2, editor S. R. Banerjee, Samskrit Depot Pvt. Ltd., Calcutta. 13. Manusmrti, Commentary K. P. Sharma Dvivedi, Bombay, 1920. 14. Astaka-prakarana, 18/7. 15. Manusmrti, Bombay, 1920. 16. Saddharmalankavatarasutra ( mamsabhaksana paravarta ), editor P. L. Vaidya, Buddhist Samskrita Series, Text No. 3, Mithila Institute of Post Graduate Studies & Research in Learning, Darabhanga, 1963, p. 104. 17. Vyakhyaprajnapti, I Part, 2/5/89, editor Madhukara Muni, Jinagama Text Se. Agama Publication Committee, Byavara. 18. Astaka-prakarana, 2017. 19. Purusartha-siddhyupaya, Chapter 4/Verse 108, editor Ajit Prasad, J. L. Jaini Memorial Series 6, Central Jaina Publishing House, Lucknow, 1933. 20. Astaka-prakarana, 21/6. 21. Ramayana, Uttarakanda, editor U. P. Shah, Oriental Institute of Badodara, p. 210 footnotes.

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[ xiv 1 22. kila sugrivena taravaptau ramadeva evamuktah', Astaka prakarana, Commentary Jinesvara, Jaina Grantha Prakashaka Samiti, Rajnagar, 1937, p. 78. 23. Astaka-prakarana, 25/4. 24. Kalpasutra, Para 91, editor M. Vinayasagara, Prakrit Bharati S. No. 1, Prakrit Bharati, Jaipur, 1984. 25. Visesavasyakabhasya, Part One, Gatha 59, Divyadarsana Trust, Bombay, 1972. 26. Acaranga, Ilnd Part, 2/3/15/113, editor Madhukaramuni, Jinagama Text S. No. 2, Agama Publication Committee, Byavar, 1980. 27. Avasyaka-niryukti, Part One, Gatha 220, Bherulal Kanhaiyalal Kothari Religious Trust, Bombay, 1981. 28. Astaka-prakarana, 26/5. 29. Avasyaka-niryukti, 219, Bombay.. 30. Subhasitaratnabhandagaram, Bombay 1935, p. 47, Verse 110. 31. Astaka-prakarana, Commentary, Rajnagar, p. 94.

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aSTakaprakaraNam

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1 mahAdevASTakam yasya saMklezajananorAgo nAstyeva sarvathA / trilokakhyAtamahimA na ca dveSo'pi sattveSu zamendhanadavAnalaH // 1 // na ca moho'pisajjJAnacchAdano'zuddhavRttakRt / mahAdevaH sa ucyate / / 2 // jisameM saMkleza ko utpanna karane vAlA rAga pUrNarUpa se nahIM hai aura jisameM prANiyoM ke prati aisA dveSa bhI nahIM hai, jo zamarUpI IMdhana ko bhasmIbhUta karane vAlA dAvAgnirUpa hai aura na hI sad- jJAna kA AcchAdaka evaM AcaraNa ko dUSita karane vAlA moha hI hai, vaha tInoM loka meM prasiddha mahimA vAlA mahAdeva kahA jAtA hai // 1-2 // yo vItarAgaH sarvajJo yaH zAzvatasukhezvaraH / kliSTakarmakalAtItaH sarvathA niSkalastathA // 3 // yaH pUjyaH sarvadevAnAM yo dhyeyaH sarvayoginAm / yaH sraSTA sarvanItInAM mahAdevaH sa ucyate // 4 // jo vItarAga hai, sarvajJa hai, zAzvata sukha kA svAmI hai, duHkha ke kAraNa (rUpa ) karmAMzoM se sarvathA mukta hai tathA jo sarvathA malarahita hai, jo samasta devoM kA pUjya hai, jo samasta yogiyoM kA dhyeya hai aura samasta nItiyoM kA sarjaka hai, vaha mahAdeva kahA jAtA hai / / 3-4 / /

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[ Mahadevastakam ] yasya sanklesajanano rago nastyeva sarvatha. na ca dveso'pi sattvesu samendhanadavanala). na ca moho'pi sajjnanacchadano 'suddhavsttakst. trilokakhyatamahima mahadevah sa ucsyate. He, is called the Great Lord, who is absolutely free from the affliction-generating attachment and envy towards all the living beings. These attachment and envy are analogous to the woodfire for burning the fuel such as tranquility. That Great lord is also free from the delusion that obscures the right knowledge as well as vitiates the right conduct and whose greatness is well known in three worlds. yo vitaragah sarvajno yah sasvatasukhesvarah. klistakarmakalatitah sarvatha niskalastatha. yah pujyah sarvadevanam yo dhyeyah sarvayoginan. yah srasta sarvanitinam mahadevah sa ucsyate, He, is called the Great Lord, who is detached, omniscient, possessor of the eternal bliss, absolutely free from the miserable karma-particles ( Bhava-kevalin ) as well as from the body. ( Siddha-kevalin ) and venerable for all the deities, meditated on by all the devotees and the creator of all the moral codes.

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4 aSTakaprakaraNam evaM savRttayuktena yena zAstramudAhRtam / zivavartma paraM jyotistrikoTIdoSavarjitam // 5 // isa prakAra sadAcaraNa yukta hokara jisa ( deva ) ke dvArA uttama mokSamArga kA prakAzaka zAstra nirmita kiyA gayA hai jo parama jyotisvarUpa evaM rAga-dveSa tathA moha rUpI tIna prakAra ke doSoM se rahita hai, vaha mahAdeva kahA jAtA hai // 5 // yasya cArAdhanopAyaH sadAjJAbhyAsaeva hi / vidhAnena yathAzakti nizcita rUpa se jisakI ArAdhanA kA upAya usakI AjJA kA paripAlana hI hai| yathAzakti niyamapUrvaka usa AjJA kA pAlana karane se vaha jinAjJA ( ArAdhanA ) avazya hI phala pradAna karane vAlI hai // 6 // niyamAtsaphalapradaH / / 6 / / suvaidyavacanAdyadvadvyAdherbhavati saMkSayaH / tadvadeva hi tadvAkyAd dhruvaH saMsArasaMkSayaH // 7 11 jisa prakAra kuzala vaidya ke nirdezoM ke paripAlana se roga kA nAza ho jAtA hai, usI prakAra usa mahAdeva ke vacana ke paripAlana se nizcita rUpa se saMsAra ( bhava- paramparA ) kA kSaya hotA hai / / 7 / / evambhUtAya zAntAya kRtakRtyAya dhImate / mahAdevAya satataM samyagbhaktyA namonamaH // 8 // isa prakAra ke svarUpa vAle, zAnta, kRtakRtya, dhImAn mahAdeva ko samyak bhaktipUrvaka sadaiva vandana ho // 8 //

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aSTakaprakaraNam evam sadvrttayuktena yena sastramudahrtam. shivavartma param jyotistrikotidosavarjitam. He, is called the Great Lord, who is endowed with righteous conduct and who delivered the canons the excellent illuminators of the path of liberation and free from the three categories of blemishes, such as attachment, aversion and delusion. yasya caradhanopayah sadajnabhyasa eva hi. yathasakti vidhanena niyamatsa phalapradah. 5 The only mode of worshipping Him is to always obey his orders with the best of one's capacity, that observance invariably brings reward. suvaidyavacanadyadvadvyadherbhavati samksayah. tadvadeva hi tadvakyad dhruvah samsarasamksayah. As the prescription of a good physician completely cures the disease, similarly the sermons of that Great Lord, certainly, annihilate the transmigration or mundane exist ence. evambhutaya santaya krtakrtyaya dhimate. mahadevaya satatam samyagbhaktya namonamah. Always obeisance with right devotion to that Great Lord, endowed with aforesaid qualities who is tranquil, intelligent and has accomplished the ultimate goal.

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snAnASTakam dravyato bhAvatazcaiva dvidhA snAnamudAhRtam / bAhyamAdhyAtmikaM ceti tadanyaiH parikIrtyate // 1 // dravya aura bhAva kI apekSA se snAna do prakAra kA kahA gayA hai| anya ( matAnuyAyI ) inheM ( kramaza: ) bAhya aura AdhyAtmika snAna kahate jalena dehadezasya kSaNaM yacchuddhikAraNam / prAyo'nyAnuparodhena dravyasnAnaM taducyate // 2 // jala se kiyA gayA jo snAna zarIra ke bhAga-vizeSa kI kSaNika zuddhi kA hI kAraNa hai, use prAyaH Antarika mala kA zodhaka na hone se dravyasnAna kahA jAtA hai / / 2 / / kRtvedaM yo vidhAnena devatAtithipUjanam / karoti malinArambhI tasyaitadapi zobhanam // 3 // bhAvazuddhinimittatvAttathAnubhavasiddhitaH / kathaJcidoSabhAve'pi tadanyaguNabhAvataH // 4 // alpa ArambhI jo gRhastha vidhipUrvaka ( snAna ) kara deva tathA atithi ( sAdhu-sAdhvI ) kI pUjA karatA hai, usake liye yaha ( dravya-snAna ) bhI zubha hai kyoMki yaha bhAva-zuddhi kA nimitta hai| kiJcit doSayukta hone para bhI anya guNoM se yukta hone ke kAraNa dravya-snAna kA zubhatva anubhavasiddha

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2 [Snanastakam ] dravyato bhavatascaiva dvidha snanamudahrtam. bahyamadhyatmikam ceti tadanyaih parikirtyate. Bathing is described as two-fold external and internal, these are referred to as physical and spiritual by others (followers of the other systems ). jalena dehadesasya ksanam yacchuddhikaranam. prayo'nyanuparodhena dravyasnanam taducyate. Bathing with water is called the physical bathing. It is the cause of the momentary and partial purity of the body and mostly incapable of obstructing new impurity. krtvedam yo vidhanena devatatithipujanam. karoti malinarambhi tasyaitadapi sobhanam. bhavasuddhinimittatvattathanubhavasiddhitah. kathancidosabhave'pi tadanyagunabhavatah. This physical bath is auspicious also of that householder, who is partially engaged in impure activities, worships the deities and serves monks and nuns after ritually taking (physical) bath. (Physical bath is auspicious) being the instrumental cause of the mental purity and established so by experience, though vitiated somehow, is bestowed with other virtues. Af

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aSTakaprakaraNam adhikArivazAcchAne dharmasAdhanasaMsthitiH / vyAdhipratikriyAtulyA vijJeyA guNadoSayoH // 5 // roga-cikitsA ke samAna zAstra meM dharma-sAdhana kI vyavasthA bhI adhikArI bheda se arthAt sAdhaka ke guNa-doSAnusAra bhinna-bhinna jAnanA cAhie // 5 // dhyAnAmbhasA tu jIvasya sadA yacchuddhikAraNam / malaM karma samAzritya bhAvasnAnaM taducyate // 6 // jo snAna-dhyAnarUpI jala se jIva ke karmarUpI mala kI zuddhi kA sadA kAraNa hai, vaha bhAva-snAna kahA jAtA hai // 6 // RSINAmuttamaM hyetannirdiSTaM paramarSibhiH / hiMsAdoSanivRttAnAM vratazIlavivardhanam // 7 // nizcitarUpa se zreSTha RSiyoM dvArA nirdiSTa yaha uttama bhAva-snAna hiMsAdi doSoM se nivRtta muniyoM ke vrata aura zIla kI abhivRddhi karane vAlA snAtvA'nena yathAyogaM niHzeSamalavarjitaH / bhUyo na lipyate tena snAtakaH paramArthataH // 8 // jo isa bhAva-snAna dvArA samucita rUpa se samasta mala se rahita ho puna: ( malina ) nahIM hotA, vahI vAstavika arthoM meM snAna karane vAlA snAtaka

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aSTakaprakaraNam adhikarivasacchastre dharmasadhanasansthitih. vyadhipratikriyatulya vijneya gunadosayoh. The merit and demerit of the different provisions of religious code are to be ascertained according to the individuals and their circumstances. As the different prescriptions of a doctor are considered good or bad according to the ill person's nature and his disease. dhyanambhasa tu jivasya sada yacchuddhikaranam. malari karina samasritya bhavasnanam taducyate. That bathing is called the spiritual bath, performed with meditation like water is always the cause of the purity of soul, aiming at purifying the karmic impurity. rsinamuttamam hyetannirdistan paramarsibhih. himsadosanivsttanam vratasilavivardhanam. The Great Seers proclaimed this spiritual bathing as excellent, magnifying vows and conduct of those monks, free from vices of violence. snatva'nena yathayogam nihsesamalavarjitah. bhuyo na lipyate tena snatakah paramarthatah. He is realy a bather, who having performed this ( spiritual bath) becomes completely free from the impurities and not sticks to those impurities again.

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pUjASTakam aSTapuSpI samAkhyAtA svargamokSaprasAdhanI / azuddhatarabhedena dvidhA tattvArthadarzibhiH // 1 // aSTa prakArI pUjA svarga aura mokSa kI sAdhanabhUta hai| tattva-jJAniyoM dvArA ise kramaza: azuddha (dravya ) aura usase itara arthAt zuddha ( bhAva ) - do prakAra kA kahA gayA hai / / 1 / / zuddhAgamairyathAlAbhaM pratyagraiH zucibhAjanaiH / stokairvA bahubhirvA'pi puSpairjAtyAdisambhavaiH // 2 // aSTApAyavinirmuktatadutthaguNabhUtaye / dIyate devadevAya yA sA'zuddhatyudAhRtA // 3 // samyak rUpa se nyUna yA adhika jitane prApta ho sakeM utane nUtana ( amlAna ) tathA pavitra pAtra meM rakhe hue mAlatI Adi puSpoM dvArA ATha apAya arthAt karmoM se mukta ( ataeva ) ananta guNoM se yukta devAdhideva kI jAne vAlI pUjA azuddha pUjA kahI gaI hai| ( aSTa prakArI dravyapUjA kiJcit hiMsA doSa se yukta hone ke kAraNa azuddha kahI gaI hai // 2-3 // saGkIrNaSA svarUpeNa dravyAdbhAvaprasaktitaH / puNyabandhanimittatvAd vijJeyA sarvasAdhanI // 4 // svAbhAvika rUpa se pApa-mizrita hone se azuddha kahI gaI isa aSTa prakArI dravya-pUjA ( puSpAdi dvArA kI gaI pUjA ) ko zubha-bhAva kI utpatti aura puNya-bandha kA nimitta hone se svarga kA sAdhanarUpa samajhanA cAhie | // 4 //

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3 [ Pujastakam ] astapuspi samakhyata svargamoksaprasadhani. asuddhetarabhedena dvidha tattvarthadarsibhih. The Seers of the truth described eight-fold worship as means of heaven and liberation. It is two-fold impure and different from that, i.e., pure. ---- suddhagamairyathalabham pratyagraih sucibhajanaih. stokairva bahubhirva'pi puspairjatyadisambhavaih. astapayavinirmuktatadutthagunabhutaye. diyate devadevaya ya sa'suddhetyudahrta. The worship, performed to adore the Great Lord, who is free from the eight impurities (karmas ), excelled in infinite qualities such as eternal knowledge etc. with the flowers of Jasminum, Grandiflorum etc., as acquired with pure means, fresh and put in pure vessels (baskets) whether little or much, is called as impure worship, because it involves little violence of one sensed beings such as vegetable kingdom. sankirnaisa svarupena dravyadbhavaprasaktitah. punyabandhanimittatvad vijneya sarvasadhani. This, impure worship be regarded as means of attaining heaven, innately mingled with little violence in acquiring flowers etc. because of generating the feeling of devotion and the cause of auspicious bondage.

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12 aSTakaprakaraNam yA punarbhAvajaiH puSpaiH zAstroktiguNasaGgataiH / paripUrNatvato'mlAnairata eva sugandhibhiH // 5 // jo pUjA Agama meM varNita, pUrNa rUpa se vikasita amlAna evaM sugandhi se yukta ( ahiMsAdi ) bhAvasumanoM se kI jAtI hai, vaha zuddha pUjA ahiMsAsatyamasteyaM brahmacaryamasaGgatA / gurubhaktistapo jJAnaM satpuSpANi pracakSate // 6 // ahiMsA, satya, asteya, brahmacarya, aparigraha, gurubhakti, tapa aura jJAna - ye ( ATha ) zuddhapUjA ke satpuSpa yA bhAva-puSpa kahe gae ebhirdevAdhidevAya bahumAnapurassarA / dIyate pAlanAdyA tu sA vai zuddhatyudAhRtA // 7 // ina ATha prakAra ke bhAva-puSpoM kA samyak prakAra se paripAlana hI devAdhideva kI bahumAnapUrvaka zuddha pUjA kahI gayI hai // 7 // prazasto hyanayA bhAvastataH karmakSayo dhruvaH / karmakSayAcca nirvANamata eSA satAM matA // 8 // isa ( zuddha pUjA ) se bhAva prazasta hote haiM aura una prazasta bhAvoM se nizcitarUpa se karmakSaya hote haiM aura karmakSaya se nirvANa hotA hai, isalie satpuruSoM ko yaha bhAvapUjA - zuddhapUjA mAnya hai // 8 //

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aSTakaprakaraNam 13 ya punarbhavajaih puspaih sastroktigunasangataih. paripurnatvato'mlanairata eva sugandhibhih. That is called the pure worship, which is performed with heart-born abstract flowers of good will and virtues as depicted in canonical proclaimations, fully blossomed and unwithered, hence always fragrant. ahisisasatyamasteyam brahmacaryamasangata. gurubhaktistapo jnanam satpuspani pracaksate. Non-violence, truth, non-stealing, celibacy, nonpossession, devotion towards teacher ( Guru ), penances and right cognition are called splendid or abstract flowers. ebhirdevadhidevaya bahumanapurassara. diyate palanadya tu sa vai suddhetyudahsta. That one is called the pure worship, offered to the Great Lord, with great reverence by practising, these non-violence etc. splendid or abstract flowers. prasasto hyanaya bhavastatah karmaksayo dhruvah. karmaksayacca nirvanamata esa satam mata. By this pure worship modes of soul become auspicious, there upon, certainly destruction of karma and due to the destruction of karma, liberation ( is attained ). Hence, the wisemen desire it.

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agnikArikASTakam karmendhanaM samAzritya dRDhA sadbhAvanAhutiH / dharmadhyAnAgninA kAryA dIkSitenAgnikArikA // 1 // dIkSita zramaNa ko karmarUpI IMdhana grahaNakara, prabala zubhabhAvanArUpI Ahuti aura dharmadhyAnarUpI agni se agnikArikA karanI cAhie / / 1 / dIkSA mokSArthamAkhyAtA jJAnadhyAnaphalaM ca sa / zAstra ukto yataH sUtraM zivadharmottare hyadaH // 2 // dIkSA kA uddezya mokSa hai aura Agama meM mokSa ko jJAna aura dhyAna kA phala kahA gayA hai| isa sambandha meM zivadharmottarapurANa meM nimna zloka kahA gayA hai - // 2 // pUjayA vipulaM rAjyamagnikAryeNa sampadaH / tapaH pApavizuddhyarthaM jJAnaM dhyAnaM ca muktidam // 3 // pUjA se vizAla rAjya aura agnikArya ( yajJa ) se samRddhiyA~ prApta hotI haiN| tapa, pApa-vizuddhi ke lie hotA hai aura jJAna tathA dhyAna mokSa pradAna karane vAlA hai // 3 // pApaM ca rAjyasampatsu sambhavatyanaghaM tataH / na taddhatvorupAdAnamiti samyagvicintyatAm // 4 // rAjya aura sampattiyoM ke upArjana evaM bhoga meM pApa hotA hai, isa kAraNa unakA Azraya niravadya yA niSpApa nahIM hai, isa tathya kA samyak prakAra se cintana karanA cAhie / / 4 / /

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4 [ Agnikarikastakam ] karmendhanam samasritya drdha sadbhavanahutih. dharmadhyanagnina karya diksitenagnikarika. An initiated monk should kindle the spiritual fire resorting to the fuel of karma, with the invoking of firm auspicious thought and lightening the sacrificial fire of analytic meditation. diksa moksarthamakhyata jnanadhyanaphalam ca sa. sastra ukto yatah sutram sivadharmottare hyadah. Initiation is known as the cause of salvation, that salvation is the effect of enlightened knowledge and meditation as ( Jnanadhyanaphalam ca sa ) is uttered in an aphorism of a Saivagama entitled as Sivadharmottara. pujaya vipulam rajyamagnikaryena sampadah. tapah papavisudhyartham jnanam dhyanam ca muktidam. A large kingdom is obtained by worship, good fortunes by kindling sacrificial fire, penance is for eliminating sins and knowledge and meditation bestow liberation. papam ca rajyasampatsu sambhavatyanagham tatah. na taddhetvorupadanamiti samyagvicintyatam. Royalty and fortunes beget sin, hence it should be reflected properly that resorting to their causes such as kindling the sacrificial fire may not yield sinless. .

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aSTakaprakaraNam vizuddhizcAsyatapasA na tu dAnAdinaiva yat / tadiyaM isa rAjya, sampatti Adi ke upArjana evaM bhoga se utpanna pApa kI vizuddhi tapa ( anazanAdi ) se hotI hai, dAnAdi se nhiiN| isa kAraNa dharmadhyAnarUpI agnikArikA se bhinna dravyAgnikArikA ucita nahIM hai| mahAtmA ( vyAsa ) ne bhI yahI kahA hai // 5 // 16 nAnyathA yuktA tathA coktaM mahAtmanA // 5 // tasyAnIhAgarIyasI / dUrAdasparzanaM varam // 6 // dharma ke lie jise dhana kI abhilASA hai usake lie bhI dhana kI icchA na karanA hI zreyaskara hai, kyoMki paGka kA prakSAlana karane kI apekSA usase dUra rahanA hI zreSTha hai / / 6 / / dharmArthaM yasya vittehA prakSAlanAddhi paGkasya mokSAdhvasevayA caitA: prAyaH zubhatarA bhuvi / jAyante hyanapAyinya iyaM sacchAstrasaMsthitiH // 7 // samyak zruta meM yaha vyavasthA hai ki mokSamArga ke sevana se pRthvI para prAyaH adhika zubha aura nirdoSa labdhiyA~ prApta hotI haiM // 7 // iSTApUrtaM na mokSAGgaM akAmasya punaryoktA saiva sakAmasyopavarNitam / nyAyyAgnikArikA // 8 // iSTApUrta ( yajJAdi puNya kAryoM kA anuSThAna ) mokSa kA kAraNa nahIM hai, kyoMki ye sakAma kahe gaye haiN| niSkAma vyakti ke liye jo bhAvAgnikArikA kahI gayI hai vahI agni - kArikA nyAyasammata hai // 8 //

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aSTakaprakaraNam visuddhiscasyatapasa na tu danadinaiva yat. tadiyam nanyatha yukta tatha coktam mahatmana. The purification of sin is (effected) by penance and not by charity etc. Hence the kindling sacrificial fire is not proper as is also preached by the Great Soul (Maharsi Vyasa ). dharmartham yasya vitteha tasyaniha gariyasi. praksalanaddhi pamkasya duradasparsanam varam. 17 For him, who pursues wealth for the purposes of virtue, to refrain from such a pursuit is better, because surely not to touch mire at all than to wash it off after having besmeared with it is better. moksadhvasevaya caita prayah subhatara bhuvi. jayante hyanapayinya iyam sacchastrasamsthitih. Pursuing the path of salvation, generally yields more auspicious and sinless fortunes on this earth, it is propounded in the venerable Jaina treaties. istapurtam na moksangam sakamasyopavarnitam. akamasya punaryokta saiva nyayyagnikarika. Istapurtam, i.e. the sacrifices made for the fulfilment of worldly desires are not the causes of Salvation as these are related with the one having worldly aspiration, that is why spiritual fire, identified with disinterested in worldly affairs is alone proper.

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5 bhikSASTakam pauruSaghnI tathA'parA / sarvasampatkarI caikA vRttibhikSA ca tattvajJairiti bhikSA tridhoditA / / 1 / / prathamA paramArthavettAoM dvArA bhikSA tIna prakAra kI kahI gayI hai sarvasampatkarI bhikSA, dvitIyA pauruSaghnI bhikSA tathA ( tRtIyA ) vRtti - bhikSA // 1 // yatirdhyAnAdiyukto yo gurvAjJAyAM vyavasthitaH / sadAnArambhiNastasya sarvasampatkarI matA / / 2 // guru kI AjJA meM sthita, nirdoSa AcAravAle tathA sadaiva dharma evaM zukla dhyAna meM nirata yati kI bhikSA sarvasampatkarI bhikSA mAnI gayI hai // 2 // bhramaropamayA'TataH vihiteti zubhAzayAt // 3 // vRddha, glAna, sthavira, bAla Adi ke liye madhukara vRtti se bhramaNa karate hue anAsakta zramaNa dvArA zubha bhAva se gRhastha ke aura apane zarIra ke upakAra ke lie kI gaI bhikSAcaryA sarvasampatkarI bhikSA hai // 3 // vRddhAdyarthamasaGgasya gRhidehopakArAya pratipanno yastadvirodhena vartate / pravrajyAM asadArambhiNastasya pauruSaghnIti kIrtitA // 4 // jo pravrajyA prApta, kintu zramaNAcAra ke pratikUla azobhana AcaraNa karane vAle vezadhArI zramaNa haiM, unakI bhikSAcaryA pauruSanI kahI gayI hai // 4 //

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[ Bhiksastakam ] sarvasampatkari caika paurusaghni tatha'para. vrttibhiksa ca tattvajnairiti bhiksa tridhodita. Seers of the truth described the begging as threefold first Sarvasampatkari, second Paurusaghni and third Vsttibhiksa. yatirdhyanadiyukto yo gurvajnayam vyavasthitah. sadanarambhinastasya sarvasampatkari mata. That of an ascetic is called Sarvasampatkari, who is absorbed in meditation etc., abides by instructions of his teacher ( Guru ) and always abstains from violence. vrddhadyarthamasangasya bhramaropamaya'tatah. glhidehopakaraya vihiteti subhasayat. That of a detached monk is Sarvasampatkari, roaming about like a bee, made with auspicious disposition of mind to serve the Sthavira etc. (the old ones and the venerable ones etc.) and for the good of the house-holder as well as for his body. pravrajyam pratipanno yastadvirodhena vartate. asadarambhinastasya paurusaghniti kirtita. That of one is called the Paurusaghni, who initiated into monkhood acts viciously contrary to it ( monkhood ).

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20 aSTakaprakaraNama dharmalAghavakRnmUDho bhikSayodarapUraNam / karoti dainyAtpInAGgaH pauruSaM hanti kevalam // 5 // dharma kI apakIrti karane vAlA, ajJAnI, bhikSAvRtti se udarapUrti karake apane aGgoM ko puSTa karane vAlA vaha zramaNa dInatApUrvaka bhikSAcaryA karake kevala apane puruSArtha kA nAza karatA hai / / 5 / / niHsvAndhapaGgavo ye tu na zaktA vaikriyAntare / bhikSAmaTanti vRttyarthaM vRttibhikSeyamucyate // 6 // jo nirdhana, netrahIna evaM paGgu haiM aura bhikSAvRtti ke atirikta kRSivANijyAdi kriyA karane meM samartha nahIM haiM, ve jIvikA hetu jo bhikSAvRtti karate haiM, unakI vaha bhikSA vRttibhikSA kahI jAtI hai / / 6 / / nAti duSTA'pi cAmISAmeSA syAnnahyamI tathA / anukampA nimittatvAd dharmalAghavakAriNaH // 7 // ( vRttibhikSA ucita hai athavA anucita isa sambandha meM zaGkA kA nivAraNa karate hue kahate haiM - ) ina ( andhAdikoM ) kI yaha vRttibhikSA pauruSaghnIbhikSA kI bhA~ti na to ati nindanIya hai aura na hI sarvasampatkarI bhikSA ke tulya atiprazasta hai kyoMki ve ( nirdhanAdi ) dayA ke nimitta hone se dharma kI apratiSThA karAne vAle nahIM haiM / / 7 / / dAtUNAmapi caitAbhyaH phalaM kSetrAnusArataH / vijJeyamAzayAdvApi sa vizuddhaH phalapradaH // 8 // ukta tIna prakAra ke bhikSuoM ko bhikSA dene vAloM ko bhI pAtra ke anusAra dAna kA phala milatA hai, sAtha hI dAtA ke Azaya ke anusAra Atmavizuddhi bhI hotI hai / / 8 / /

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aSTakaprakaraNam 21 dharmalaghavakrnmudho bhiksayodarapuranam. karoti dainyatpinigah paurusam hanti kevalam. The indolent one ( resorting to Paurusaghni) causing disgrace to Jina-order feeds his belly by begging, pitiably lets his limbs be fleshy and utterly mars his virility. nihs vandhapanigavo ye tu na sakta vai kriyantare. bhiksamatanti vittyarthai vrittibhikseyamuchyate. This begging of those poor, blind and crippled ones is called Vituibhiksa, being incapable of carrying on with other activities and who beg for livelihood. mati dusta'pi caminamesa syannahyami tatha. anukampa nimittatvad dharmalaghavakarinah. This Vrttibhiksa of these poor ones is not so vicious as that of Paurusaghni and is surely not disgraceful to the Jina-order, as they are the object of compassion. datinamapi caitabhyah phalam ksetranusaratah. vijneyamasayadvapi sa visuddhah phalapradah. It should be known that the donors also are beneficiary by these beggings according to the qualifications of the receipient. It should also be noted that donor's disposition of mind also bestows auspicious fruits. .

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6 sarvasampatkarI bhikSASTakam akRto'kAritazcAnyairasaGkalpita eva ca / yateH piNDaH samAkhyAto vizuddhaH zuddhikArakaH // 1 // na svayaM kiyA huA ( kRta ) aura na dUsaroM se karAyA huA ( kArita ) tathA na hI kisI anya ke liye saGkalpa kiyA ho, aisA kRtAdi doSarahita bhikSApiNDa vizuddha evaM zuddhikAraka kahA gayA hai / / 1 / / yo na saGkalpitaH pUrvaM deyabuddhyA kathaM nu tam / dadAti kazcidevaM ca sa vizuddho vRthoditam // 2 // jo piNDa pahale se kisI bhikSu Adi ke prati dAna buddhi se saGkalpita nahIM hai, use koI kaise dAna de sakatA hai, arthAt asaGkalpita piNDa kA dAna sambhava nahIM hai| isa prakAra asaGkalpita vizuddha piNDa kA kathana vyartha hai| ( yadi asaGkalpita piNDa kA dAna hI vizuddha hai to aisA binA saGkalpa kA bhikSA-piNDa asambhava hone se vyavahAra meM vizuddha piNDa sambhava nahIM hogA ) // 2 // na caivaM sadgRhasthAnAM bhikSA grAhyA gRheSu yat / svaparArthaM tu te yatnaM kurvate nAnyathA kvacit // 3 // ( asaGkalpita piNDa ke asambhava hone se na kevala usakA pratipAdana vyartha hai balki usakA phalitArtha yaha bhI hai ki sadgRhasthoM ke gharoM se bhikSA bhI nahIM grahaNa karanI cAhie kyoMki gRhastha to apane aura dUsaroM arthAt atithi Adi ke lie rasoI Adi banAte haiM, kevala apane lie nahIM // 3 //

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[ Sarvasampatkari Bhiksastakam ] akrto'karitascanyairasankalpita eva ca. yateh pindah samakhyato viouddhah suddhikarakah. That lump of food of monks, which is neither prepared by monk himself, nor got prepared by others for himself and also not intentionally prepared by the householder to give it to monk is described as pure food and which is purifier of his monkhood. yo na sankalpitah purvam deyabuddhya katham nu tam. dadati kascidevam ca sa visuddho vathoditam. One may say how one may give that food not intended earlier to give it to monk, hence that purity of lump of food is meaningless. na caivam sadgrhasthanam bhiksa grahya grhesu yat. svaparartham tu te yatnam kurvate nanyatha kvacit. If the monks are prohibited to take the food which is intentionally prepared for them, they ought not to go for begging to the houses of virtuous house-holders, because they do cooking etc. not only for themselves but for monks and guests also.

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24 aSTakaprakaraNama saGkalpanaM vizeSeNa yatrAsau duSTa ityapi / parihAro na samyak syAdyAvadarthikavAdinaH // 4 // jisa bhikSA-piNDa meM vizeSa rUpa se saGkalpa kiyA huA ho arthAt amuka sAdhu-vizeSa ko yaha piNDa mere dvArA diyA jAyagA vahI piNDa duSTa yA doSayukta hai aisA kahane para bhI doSa kA parihAra saGgata nahIM hai kyoMki yAvadarthika arthAt jitane bhI bhikSArthI haiM sabhI bhikSArthiyoM ke nimitta se banA huA piNDa bhI tyAjya hai / / 4 // viSayo vA'sya vaktavyaH puNyArtha prakRtasya ca / asambhavAbhidhAnAtsyAdAptasyAnAptatA'nyathA // 5 // prastuta sandarbha meM yAvadarthika aura puNya ke lie nirmita piNDa ke artha kA spaSTIkaraNa Avazyaka hai anyathA asaGkalpita piNDa kA abhidhAna asambhava hone se Apake Apta ( sarvajJa ) kI asarvajJatA hI siddha hogI / / 5 // vibhinaM deyamAzritya svabhogyAdyatra vastuni / saMkalpanaM kriyAkAle tadduSTaM viSayo'nayoH // 6 // yahA~ yAvadarthika piNDa aura puNyArtha prakRta piNDa kA tAtparya banAte samaya svayaM ke lie bana rahI vastu se bhinna deya vastu meM dAna kA saGkalpa karane se hai, arthAt svabhogya vastu se bhinna yaha deya vastu hai aisA usake banAte samaya hI saMkalpa kiyA jAya taba vaha piNDa tyAjya kahalAtA hai // 6 // svocite tu yadArambhe tathA saGkalpanaM kvacit / na duSTaM zubhabhAvatvAt tacchuddhAparayogavat // 7 // apane evaM apane kuTumbAdi ke liye yogya pAkarUpa vyApAra meM jo saGkalpa hai vaha doSayukta nahIM hai, balki vaha anya ( sAdhuvandanAdi ) zubha vyApAra kI taraha citta kI vizuddhatA kA dyotaka hai // 7 / /

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690014: 25 sankalpanam visesena yatrasau dusta ityapi. pariharo na samyak syadyavadarthikavadinah. If one argues that only a particular lump of food, which is intended for a particular monk is prohibited and vicious, but this is also not just, because food in general, intended for the monks as a whole, is also prohibited and vicious. visayo va'sya vaktavyah punyartham prakstasya ca. asambhavabhidhanatsyadaptasyanaptata'nyatha. The object of this food prepared to attain merit by granting it to the monks should be ascertained, otherwise, the infeasibility of denotation of unintended food may turn in disproving the attainability of Omniscience. vibhinnari deyamasritya svabhogyadyatra vastuni. sankalpanam kriyakale taddustam vinayo'nayoh. While preparing the consumable food items such intention as this part is for self-consumption and apart from it is for granting is the vicious object of both yavadarthika and Punyanimitta. svocite tu yadarambhe tatha sankalpanam kvacit. na dustam subhabhavatvat tacchuddhaparayogavat. In cooking etc. activities meant for himself and family the intention is not vicious, rather like virtuous activities reverential salutation to monks etc. it is due to the purity of mind.

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26 aSTakaprakaraNam dRSTo'saMkalpitasyApi lAbha evamasambhavaH / nokta ityAptatAsiddhiryatidharmo'tiduSkaraH // 8 // navajAta zizu kI mA~ ke lie yA rogI ityAdi ke lie nirmita piNDa sAdhuoM kI apekSA se anauddezika piNDa hotA hai aura usakI prApti sambhava hai| ata: siddha hai ki sarvajJa ne asambhAvita piNDa kA upadeza nahIM diyA hai| isa prakAra unakI sarvajJatA nirdoSa siddha hotI hai| phira bhI aise anauddezika ( asaGkalpita ) piNDa kI prApti virala hone se yatidharma ko duSkara kahA gayA hai / / 8 / /

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aSTakaprakaraNam drsto'sankalpitasyapi labha evamasambhavah. nokta ityaptatasiddhiryatidharmo'tiduskarah. Availability of unintended food is possible in the case of food prepared for the mother of an infant or for patients etc., so the Omniscient has not preached impossible one and thus his omniscience is also proved. Unresolved food being extremely rare, availabiliy of monkhood is also very difficult. 27

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7 pracchannabhojanASTakam sarvArambhanivRttasya mumukSo vitAtmanaH / puNyAdiparihArAya mataM pracchannabhojanam // 1 // sampUrNa sAvadha pravRttiyoM se nivRtta arthAt tIna karaNa aura tIna yoga se azubha pravRttiyoM ke tyAgI punIta anta:karaNa vAle mumukSu ke lie puNyabandha Adi kA parihAra karane ke lie ekAnta bhojana sammata hai // 1 // bhuJjAnaM vIkSya dInAdiryAcate kSutprapIDitaH / tasyAnukampayA dAne puNyabandhaH prakIrtitaH // 2 // use AhAra grahaNa karate hue dekhakara kSudhA-pIr3ita dInAdi AhAra kI yAcanA kara sakate haiN| una dInAdi para anukampA se dAna dene meM bhikSu ko puNyabandha kahA gayA hai / / 2 / / bhavahetutvatazcAyaM neSyate muktivAdinAm / / puNyApuNyakSayAnmuktiriti zAstravyavasthiteH // 3 // yaha puNyabandha saMsAra-cakra kA hetu hone se muktivAdiyoM ( mumukSuoM ke lie ) iSTa nahIM hai| Apta-praNIta Agama meM yaha vyavasthA dI gayI hai ki puNya aura pApa ke kSaya se mukti hotI hai // 3 // prAyo na cAnukampAvAMstasyAdatvA kadAcana / tathAvidhasvabhAvattvAcchaknoti sukhamAsitum // 4 // ( yadi yaha kahA jAya ki apracchanna arthAt khule meM bhojana karate hue bhI yadi dInAdi ko bhikSA na deM to puNyAdi bandha nahIM hotA hai to isake pratyuttara meM AcArya kahate haiM - ) prAya: dayAvAna usa prakAra kA ( dayAlu ) svabhAva hone se dInAdi ko dAna na dene para kabhI sukhapUrvaka nahIM raha sakatA / / 4 / /

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7 [ Pracchannabhojanastakam ] sarvarambhanivrttasya mumuksorbhavitatmanah. punyadipariharaya matam pracchannabhojanam. A well disposed aspirant, having abstained from all kinds of sinful activities and aspiring for salvation is desired to take food in private, for avoiding auspicious bondage. bhunjanam viksya dinadiryacate ksutprapiditah. tasyanukampaya dane punyabandhah prakirtitah. If a hunger-stricken miserable etc. begs for food from monk at seeing him eating, his (monk's) offering due to compassion, is known as auspicious bondage. bhavahetutvatascayam nesyate muktivadinam. punyapunyaksayanmuktiriti sastravyavasthiteh. This auspicious bondage being the cause of worldcycle, is not desirable for those aspiring salvation because sacred treaties maintain that due to elimination of meritorious and demeritorious karmas liberation is attained. prayo na canukampavamstasyadatva kadacana. tathavidhasvabhavattvacchaknoti sukhamasitum. One may argue that meritorious bondage may be avoided by not offering the food to miserable etc. by that monk who is taking food in open. Refuting this Acarya says Generally, a compassionate monk will never be able to remain happy by denying to the miserable one owing to his compassionate nature. -

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30 aSTakaprakaraNam adAne'pi ca dInAderaprItirjAyate dhruvam / tato'pi zAsanadveSastataH kugatisantatiH // 5 // ( apracchanna bhojana karane se kSudhA-pIr3ita yAcakAdi ke mA~gane para unheM dene se jo puNyAdi bandha hotA hai, usake parihAra ke lie yadi unheM dAna na diyA jAya to isa vikalpa ke pariNAma para vicAra karate hue AcArya kahate haiM ) - AhArAdi kA dAna na dene para nizcita rUpa se dInAdi ke (mana meM ) aprasannatA utpanna hotI hai, zAsana ke prati dveSa ( utpanna hotA hai ) aura phalataH yAcakoM kI kugati kI paramparA arthAt nAraka, tiryaJca, kunara, kudeva gatiyoM meM utpanna hone kI paramparA prArambha hotI hai // 5 // nimittabhAvatastasya satyupAye pramAdataH / zAstrArthabAdhaneneha pApabandha udAhRtaH // 6 // pracchanna bhojana rUpa upAya hone para bhI pramAda se prakaTa meM bhojana karane vAlA sAdhu yAcakAdi dvArA kRta zAsana-dveSa meM kAraNabhUta hone se aura zAstra kI maryAdA kA ullaGghana karane ke kAraNa pApabandha kA bhAgI hotA zAstrArthazca prayatnena yathAzakti mumukSuNA / anyavyApArazUnyena kartavyaH sarvadaiva hi // 7 // mokSamArgAbhilASI ko anya loka-vyavahAra rUpa pravRttiyoM se virata hokara sadaiva prayatnapUrvaka yathAzakti zAstrasammata AcaraNa karanA cAhie, arthAt zAstrokta pracchanna bhojana karanA cAhie // 7 // evaM yubhayathApyetadduSTaM prakaTabhojanam / yasmAnidarzitaM zAstreH tatastyAgo'sya yuktimAn // 8 // isa prakAra prakaTa bhojana, prakaTa bhojanakartA zramaNa dvArA yAcakAdi ko dAna dene se aura na dene se, donoM prakAra se doSayukta hotA hai| isa kAraNa zAstroM dvArA nirdiSTa prakaTa bhojana kA tyAga karanA hI yuktisaGgata hai / / 8 / /

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aSTakaprakaraNam adane'pi ca dinaderpritirjayate dhruvam. tato'pi sasanadvesastatah kugatisantatih. (Pointing the consequences of denying food, to hungerstricken, miserable etc. tempted by seeing the eating monk in open, to avoid meritorious bondage. Acarya says Definitely, a feeling of hatred would generate in miserables etc. if they denied food by monk, which in turn will lead to their hostility towards Jina-order and ultimately they would be engrossed in vicious cycle of birth and death. nimittabhavatastasya satyupaye pramadatah. sastrarthabadhaneneha papabandha udahrtah. Thus bondage of evil karmas is proclaimed to that monk being the cause of vicious cycle of birth and death of miserable ones, inspite of having a recourse of unobserved food negligently violating the provisions of sacred treaties. it. 31 sastrarthasca prayatnena yathasaktimumuksuna. anyavyaparasunyena kartavyah sarvadaiva hi. The one, aspiring salvation, abstaining from other worldly activities, must always act vigilantly in conformity with canonical provisions, to the best of one's capacity. evam hyubhayathapyetaddustam prakatabhojanam. yasmannidarsitam sastreh tatastyago'sya yuktiman. Thus, taking food (by monks ) in open is vicious, in both ways, given to or denied if begged. That is why propounded so by canons, hence wise one should abandon

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pratyAkhyAnASTakam dravyato bhAvatazcaiva pratyAkhyAnaM dvidhA matam / apekSAdikRtaM hyAdyamato'nyaccaramaM matam // 1 // pratyAkhyAna ke do prakAra mAne gaye haiM - 1. dravya-pratyAkhyAna aura 2. bhaav-prtyaakhyaan| apekSAdi arthAt aihika kAmanAdi se sahita hone se prathama dravya-pratyAkhyAna hai tathA apekSAdi se rahita hone se antima bhAva-pratyAkhyAna kahA gayA hai // 1 // apekSA cAvidhizcaivApariNAmastathaiva ca / pratyAkhyAnasya vighnAstu vIryAbhAvastathAparaH // 2 // kAmanA, avidhi arthAt vidhipUrvaka pratyAkhyAna na grahaNa karanA, apariNAma arthAt pratyAkhyAna meM zraddhA kA abhAva aura vIryAbhAva arthAt prayatna kA abhAva - ye bhAva pratyAkhyAna ke vighna haiM / / 2 / / labdhyAdyapekSayA hyetadabhavyAnAmapi kvacit / zrUyate na tatkiJcidityapekSA'tra ninditA // 3 // bhojana, yaza, pUjA Adi kI upalabdhi kI kAmanA se yukta pratyAkhyAna abhavyoM meM bhI kabhI-kabhI sunA jAtA hai kintu vaha ( samyak ) nahIM hai, kyoMki pratyAkhyAna meM kucha bhI apekSA rakhanA nindya hai / / 3 / / yathaivAvidhinA loke na vidyAgrahaNAdi yat / viparyayaphalatvena tathedamapi bhAvyatAm // 4 // jisa prakAra loka meM avidhipUrvaka arthAt samyaganuSThAna ke binA jo vidyA arthAt mantra-tantra Adi kA grahaNa hai, vaha viparIta phala dene ke kAraNa

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[ Pratyakhyanastakam ] dravyato bhavatascaiva pratyakhyanam dvidha matam. apeksadikstam hyadyamato'nyaccaramam matam. Repudiation ( Pratyakhyana ) is described as twofold - spiritual and material. That observed with worldly aspirations etc. is the former one and the different from that is the latter one. apeksa cavidhiscaivaparinamastathaiva ca. pratyakhyanasya vighnastu viryabhavastathaparah. Worldly aspirations, violations of proper method of taking vows, absence of the resolvant's belief etc. and that of virility are the obstacles of the spiritual repudiation. labdhyadyapeksaya hyetadbhavyanamapi kvacit. sruyate na tatkincidityapeksa'tra nindita. Sometimes repudiation by those non-liberatable ones, aiming at worldly attainments, is heard, but that is not a real repudiation because aspiration in any form is discarded herein. yathaivavidhina loke na vidyagrahanadi yat. viparyayaphalatvena tathedamapi bhavyatam. As in common practice, incantations, etc. obtained without proper rituals because of bestowing adverse

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34 aSTakaprakaraNam ( vAstavika arthoM meM vidyA-grahaNa ) nahIM hai, usI prakAra avidhi se grahaNa kiye gaye pratyAkhyAna ko bhI apratyAkhyAna rUpa mAnanA cAhie ( kyoMki yaha mokSarUpI samyak phala pradAna nahIM karatA hai ) // 4 // akSayopazamAttyAgapariNAme tathA'sati / jinAjJAbhaktisaMvegavaikalyAdetadapyasat // 5 // kSayopazama ke abhAva meM jinAjJA meM bhakti evaM saMvega kI vikalatA arthAt azraddhA hone se tat pariNAmajanya dravya-pratyAkhyAna bhI azubha hai // 5 // udagravIryavirahAt kliSTakarmodayena yat / bAdhyate tadapi dravyapratyAkhyAnaM prakIrtitam // 6 // kliSTa karmodaya ke kAraNa utkaTa vIrya yA tIvra zakti kA abhAva hone se jo pratyAkhyAna khaNDita hotA hai, vaha bhI dravya-pratyAkhyAna hai / / 6 / / etadviparyayAdbhAvapratyAkhyAnaM jinoditam / samyakcAritrArUpatvAniyamAnmuktisAdhanam // 7 // isa dravya-pratyAkhyAna ke viparIta samyak-cAritra rUpa bhAva-pratyAkhyAna avazya hI mokSasAdhaka hai - aisA jinezvara dvArA upadiSTa hai // 7 // jinoktamiti sadbhaktyA grahaNe dravyato'pyadaH / bAdhyamAnaM bhavedbhAvapratyAkhyAnasya kAraNam // 8 // jinezvara dvArA upadiSTa sadbhaktipUrvaka dravya rUpa meM bhI gRhIta tathA kAlAntara meM khaNDita huA dravya-pratyAkhyAna bhAva-pratyAkhyAna kA kAraNa hai / / 8 //

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aSTakaprakaraNam 35 reward, are not obtained in true sense. Similarly should be thought of repudiation. If not adopted duly, it is infact, not repudiation. aksayopasamattyagapariname tatha'sati. jinajnabhaktisamvegavaikalyadetadapyasat. Indescretion in repudiation owing to non-destruction-cum-subsidence of karmas and also due to the lack of devotion to Jina-order, in form of desire for worldly attainments, this material repudiation is also not auspicious. udagraviryavirahat klistakarmodayena yat. badhyate tadapi dravyapratyakhyanam prakirtitam. Even if a repudiation is repealed, owing to the lack of immense virility and due to the rise of immense miserable karma, it is called material repudiation. etadviparyayadbhavapratyakhyanam jinoditam. samyakcaritrarupatvanniyamanmuktisadhanam. The one, contrary to this ( physical or material repudiation ), preached by seers is spiritual repudiation. Manifested in the form of right conduct, it is essentially the means of liberation. jinoktamiti sadbhaktya grahane dravyato'pyadah. badhyamanam bhavedbhavapratyakhyanasya karanam. Adopted with true devotion as preached by Jinas, though later on repealed, this physical repudiation is the cause of spiritual one.

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jJAnASTakam viSayapratibhAsaM cAtmapariNatimattathA / tattvasaMvedanaM caiva jJAnamAhumaharSayaH // 1 // maharSiyoM ne jJAna tIna prakAra kA kahA hai - 1. viSayapratibhAsarUpa, 2. AtmapariNatirUpa tathA 3. tattvasaMvedanarUpa / / 1 // viSakaNTakaratnAdau bAlAdipratibhAsavat / viSayapratibhAsaM syAt taddheyatvAdyavedakam // 2 // jisa prakAra zizu Adi ajJAniyoM ko viSa, kaNTaka, ratna Adi ke viSaya meM ( unake guNa-doSa ke jJAna se rahita ) mAtra sthUla jJAna hotA hai, usI prakAra vastu ke heya, jJeya aura upAdeya Adi guNoM ke avedaka rUpa arthAt unheM samajhe binA jo mAtra saMvedanAtmaka jJAna hotA hai, usa anizcayAtmaka jJAna ko viSayapratibhAsa kahate haiM // 2 // nirapekSapravRttyAdi liGgametadudAhRtam / ajJAnAvaraNApAyaM mahApAyanibandhanam // 3 // yaha viSayapratibhAsarUpa jJAna, nirapekSa ( apekSArahita ), pravRttirUpI bAhya lakSaNa vAlA tathA ajJAnAvaraNa karma ke kSayopazama se utpanna hone vAlA, mahAn apAya arthAt anartha kA kAraNa kahA gayA hai // 3 // pAtAdiparatantrasya tadoSAdAvasaMzayam / __ anarthAdyAptiyuktaM cAtmapariNatimanmatam // 4 // pAta arthAt adha:patana ke vazIbhUta manuSya kA usa adha:patana ke guNa-Adi se doSa Adi ko jAnane meM saMzaya, viparyaya Adi se rahita arthAt guNa-doSa kA yathArtha rIti se jJApaka tathA aniSTa Adi samyak prakAra se bodha karavAne vAlA jJAna AtmapariNatirUpa jJAna kahA gayA hai / / 4 / /

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[ Jnanastakam ] visayapratibhasam catmaparinatimattatha. tattvasamvedanam caiva jnanamahurmaharsayah. The great sages depicted knowledge as (i) objective knowledge, (ii) subjective knowledge and ( iii ) realization of Reality. visakantakaratnadau baladipratibhasavat. visayapratibhasam syat taddheyatvadyavedakam. Like infantine's etc. knowledge about poison, thorn, gems etc. bereft of, their undesirability etc., the indeterminant one of an object is called as mere objective knowledge. nirapeksapravsttyadi lingametadudahstam. ajnanavaranapayam mahapayanibandhanam. This objective knowledge as preached by Seers is manifested by undeliberated inclinations etc. the destruction-cum-subsidence of false-cognition obscuring karman therein, and is the cause of great sins. patadiparatantrasya taddosadavasamsayam. anarthadyaptiyuktam catmaparinatimanmatam. The knowledge of one subdued by sins such as attachment-hatred etc., devoid of apprehension towards demerits and merits etc. and vilified by evils etc. is described as self-manifestation or a subjective knowledge of a passionate self.

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38 aSTakaprakaraNam tathAvidhapravRttyAdivyaGgyaM sadanubandhi ca / jJAnAvaraNahAsotthaM prAyo vairAgyakAraNam // 5 // apekSArahita pravRtti arthAt anAsakta AcaraNa dvArA prakaTa hone vAlA yaha Atma-pariNatirUpa jJAna zubha pariNAma vAlA tathA jJAnAvaraNa karma ke kSayopazama se utpanna hone vAlA hai aura prAya: vairAgya kA kAraNa rUpa hai // 5 // svasthavRtteH prazAntasya taddheyatvAdinizcayam / tattvasaMvedanaM samyag yathAzakti phalapradam // 6 // tattvasaMvedanarUpa tIsarA jJAna svasthavRtti vAle tathA prazAnta puruSa ko hotA hai| yaha jJAna heya, jJeya evaM upAdeya Adi kA nizcaya karAne vAlA tathA yathAzakti samyak phala pradAna karane vAlA hai // 6 // nyAyyAdau zuddhavRtyAdigamyametatprakIrtitam / sajjJAnAvaraNApAyaM mahodayanibandhanam // 7 // yaha tattvasaMvedanarUpa jJAna nyAya Adi se zaddha niraticAra AcAravyavahAra se gamya arthAt prakaTa hotA hai, yaha sat jJAna ke AvaraNa ke dUra ho jAne se prakaTa hotA hai tathA mahAbhyudaya arthAt mokSa kA kAraNa hai / / 7 / / etasminsatataM yatnaHkugrahattyAgato bhRzam / mArgazraddhAdibhAvena kArya AgamatatparaiH // 8 // Aptapravacana ke prati zraddhAluoM ko isa tattvasaMvedanarUpa jJAna dvArA kadAgraha kA tyAga kara zraddhApUrvaka mokSamArga meM nirantara atyadhika prayatna karanA cAhie // 8 //

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aSTakaprakaraNam tathavidhapravrttyadivyangyam sadanubandhi ca. jnanavaranahrasottham prayo vairagyakaranam. Second type of this self-manifestation or subjective knowledge is originated by right inclination. etc., causes auspicious bondage. It is manifested owing to the destruction-cum-subsidence of knowledge-obscuring karmas and is often the cause of renunciation. 39 svasthavrtteh prasantasya taddheyatvadiniscayam. tattvasamvedanam samyag yathasakti phalapradam. The knowledge of a tranquil one with righteous conduct, is called the realization of reality. Having the determinant knowledge of undesirable etc. and bestows reward according to the shape of the body. nyayyadau suddhavrtyadigamyametatprakirtitam. sajjnanavaranapayam mahodayanibandhanam. This realization of Reality is acquired through nontransgressional ethical conduct etc and it is completely logical. It is blessed with the destruction of knowledgeobscuring karman and is the cause of emancipation. etasminsatatam yatnah kugrahattyagato bhrsam. margasraddhadibhavena karya agamatatparaih. Those, having faith in canons sermons of Seers, endowed with belief in the path of salvation and having totally abandoned prejudices should consistently endeavour for this realization of reality. --

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10 vairAgyASTakam ArttadhyAnAkhyamekaM syAnmohagarbha tathA'param / sajjJAnasaGgataM ceti vairAgyaM trividhaM smRtam // 1 // ( Apta ke dvArA ) vairAgya tIna prakAra kA upadiSTa hai - prathama, dhyAna nAmaka, dUsarA mohagarbha aura tIsarA sajjJAna se yukta // 1 // Arta iSTetaraviyogAdinimittaM prAyazo hi yathAzaktyapi heyAdAva udvegakRdviSAdADhyamAtmaghAtAdikAraNam 1 ArttadhyAnaM hyado mukhyaM vairAgyaM lokatomatam // 3 // jo dhyAna prAyaH iSTa aura anya aniSTa ke kramazaH viyoga aura saMyoga ke nimitta se utpanna hotA ho tathA apanI zakti ke anusAra hI heya, upAdeya Adi meM kramaza: nivRtti, pravRtti Adi se rahita ho, mana ko udvigna karane vAlA ho, duHkha se pUrNa karane vAlA ho, AtmA ( zarIra artha meM rUr3ha ) ke ghAta ( hiMsanatADana ) Adi meM kAraNabhUta ho vaha mukhya rUpa se ArtadhyAna hai ( kintu ) sAMsArika dRSTi se vaha vairAgya kahA gayA hai / / 2-3 // tat / pravRttyAdivarjitam // 2 // eko nityastathA'baddhaH kSayyasadveha sarvathA / Atmeti nizcayAdbhUyo bhavanairguNyadarzanAt // 4 // tattyAgAyopazAntasya sadvRttasyApi bhAvataH / vairAgyaM tadgataM yattan mohagarbhamudAhRtam // 5 // isa loka meM AtmA eka hai, nitya tathA abaddha hai aisI vedAnta darzana kI aura usase bhinna AtmA kSaNika hai athavA AtmA kA sarvathA abhAva

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10 [ Vairagyastakam ] arttadhyanakhyamekam syanmohagarbham tatha'param. sajjnanasangatam ceti vairagyam trividhamsmotam. Renunciation is described as three-fold - first originated through mournful conditions, second delusioninfected and third one imbued with right knowledge. istetaraviyogadinimittam prayaso hi tat. yathasaktyapi heyadava pravsttyadivarjitam. udvegaksdvisadalhyamatmaghatadikaranam. arttadhyanam hyado mukhyam vairagyam lokato matam. The mental state originated because of the alienation and association from favourite and disfavourite objects respectively and lacking the discrimination between right and wrong with the best of one's capacity is mournful thinking. This type of thinking, causing distress, imbued with depression, cause of suicide etc. is, infact, basically mournful but is generally called renunciation. eko nityastatha'baddhah ksayyasadveha sarvatha. atmeti niscayadbhuyo bhavanairgunyadarsanat. tattyagayopasantasya sadvsttasyapi bhavatah. vairagyam tadgatam yattan mohagarbhamudahstam. The detachment from this world, to renounce it, even of the subsidient and virtuous one with auspicious mind, is preceded by the conviction that absolutely the

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42 aSTakaprakaraNam hai - aisI bauddha darzana kI mAnyatA ko svIkAra kara, bAra-bAra saMsAra kI asAratA kA darzana kara usake tyAga ke lie upazAnta bane hue arthAt kaSAya aura indriya kA nigraha karane vAle evaM sadAcaraNa karane vAle ke bhI jo bhAvapUrNa ajJAnajanya vairAgya hai, use mohagarbha vairAgya kahA gayA hai / / 4-5 / / bhUyAMso nAmino baddhA bAhyenecchAdinA hyamI / AtmAnastadvazAtkaSTaM bhave tiSThanti dAruNe // 6 // evaM vijJAya tattyAgavidhistyAgazca sarvathA / vairAgyamAhuH sajjJAnasaMgataM tattvadarzinaH // 7 // aneka nAmarUpoM athavA paryAyoM meM pariNamana kara rahI evaM icchA arthAt rAga-dveSa Adi bAhya ( Atma-vyatirikta ) bandhanoM se baddha tathA usa bandhana ke kAraNa isa bhayaMkara saMsAra-cakra meM kaSTa sahana kara rahI aneka AtmAoM ko dekhakara usa bandha ke sarvathA tyAga ko tathA tyAgavidhi ko tattvadarziyoM ne sajjJAnayukta vairAgya kahA hai // 6-7 / / etattattvaparijJAnAnniyamenopajAyate / / yato'taHsAdhanaM siddharetadevoditaM jinaiH // 8 // kyoMki yaha ( sajjJAnajanya vairAgya ) tattva-jJAna arthAt AtmAdi tattvoM ke pariNAmitvAdi svarUpa ke jJAna se aparihArya rUpa se utpanna hotA hai, ata: jinoM dvArA ise mukti kA sAdhana kahA gayA hai / / 8 / /

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aSTakaprakaraNam 43 soul is one, eternal, non-tangible, momentary and nonexistant and again having perceived the futility of the world is preached as delusion-infected. bhuyamso namino baddha bahyenecchadina hyami. atmanastadvasatkastam bhave tisthanti darune. evam vijnaya tattyagavidhistyagasca sarvatha. vairagyamahuh sajjnanasangatam tattvadarsinah. These souls are chained into numerous nomenclatures through a chain of transmigrations, caused by external desires etc. the existence of the soul is subjected to afflictions in this dreadful world. Thus, having perceived the afflictions of the soul because of the cycle of birth and death, truth knowers call the modes of abandonment as well as abandonment itself, by all means, the renunciation imbued with knowledge. etatattvaparijnananniyamenopajayate. yato'tah sadhanam siddheretadevoditam jinaih. This renunciation imbued with knowledge occurs definitely from the enlightened knowledge of reals, hence preached by Seers as means of Liberation.

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tapo'STakam duHkhAtmakaM tapaH kecinmanyante tanna yuktimat / karmodayasvarUpatvAbalIvardAdi duHkhavat // 1 // kucha Agama ke sAra tattva se anabhijJa loga tapa ko duHkhAtmaka mAnate haiM parantu vaha yuktisaGgata nahIM hai, kyoMki mAnavIya duHkha to bailAdi ke duHkhoM kI taraha karmodaya ke kAraNa haiM, tapa ke kAraNa nahIM / / 1 // sarva eva ca duHkhyevaM tapasvI samprasajyate / viziSTastadvizeSeNa sudhanena dhanI yathA // 2 // aura isa prakAra tapa ko duHkharUpa mAnane para sabhI duHkhI vyakti tapasvI ho jAe~ge, jisa prakAra prabhUta dhana hone se kisI vyakti ko dhanI kahA jAtA hai, usI prakAra viziSTa du:kha ke kAraNa kucha vyakti vizeSa tapasvI kahe jAe~ge / / 2 / / mahAtapasvinazcaiva tvannItyA nArakAdayaH / zamasaukhyapradhAnatvAdyoginastvatapasvinaH // 3 // ( isa para pratipakSI tarka detA hai ki sabhI duHkhI janoM ko tapasvI kahane meM kyA doSa ? isake pratyuttara meM AcArya kahate haiM )- isa prakAra tumhArI nIti se nAraka Adi mahAtapasvI kahe jAe~ge aura zama rUpI sukha kI pradhAnatA ke kAraNa ( du:khI na hone se ) yogI atapasvI kahe jAe~ge // 3 // yuktyAgamabahirbhUtamatastyAjyamidaM budhaiH / azastadhyAnajananAt prAya AtmApakArakam // 4 // prAya: AtmA kA apakAraka ( ahita karane vAlA ), yukti se pare aura Agama meM pratipAdita na hone se tathA aprazasta dhyAna utpanna karane kA kAraNa hone se yaha deha-daNDanarUpa tapa buddhimAnoM dvArA tyAjya hai / / 4 / /

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11 [ Tapo'stakam ] duhkhatmakam tapah kecinmanyante tanna yuktimat. karmodayasvarupatvadbalivardadi duhkhavat. The view of a few that the austerity is agonising, but this view is not reasonable. Because afflictions are caused by the rise of karman, as that of oxen etc. and not because of penances. sarva eva ca duhkhyevam tapasvi samprasajyate. visistastadvisesena sudhanena dhani yatha. In this way, all the miserable creatures will invariably become ascetic. Just as one abounding in fortunes is known as affluent, in the same way, the more severe one's miseries, the greater his degree of asceticism. mahatapasvinascaiva tvannitya narakadayah. samasaukhyapradhanatvadyoginastvatapasvinah. Thus, your preposition will imply that hellish beings as a whole should be considered Great ascetics while predominantly blessed with the pleasure of tranquility, ascetics will be considered non-devout. yuktyagamabahirbhutamatastyajyamidam budhaih. asastadhyanajananat praya atmapakarakam. One should know this austerity, not proved logically and not depicted in canons, often injurious to the soul and the cause of inauspicious meditation, is worth renouncing by intelligents.

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46 aSTakaprakaraNam mana-indriyayogAnAmahAnizcoditA jinaiH / yatotra tatkathaM tvasya yuktA syAd duHkharUpatA // 5 // jinoM dvArA upadiSTa hai ki tapa vaha hai jisase mana, indriyoM aura yogoM kI hAni na ho, isa kAraNa yahA~ ( tapa ke sambandha meM ) tumhArI duHkharUpatA kI avadhAraNA kisa prakAra yukti-saGgata hai ? / / 5 / / yApi cAnazanAdibhyaH kAyapIDA manAk kvacit / vyAdhikriyAsamA sApi neSTasiddhyAtra bAdhanI // 6 // anazanAdi tapa se jo kucha thor3I zArIrika pIr3A hotI bhI hai vaha bhI roga-cikitsA ke samAna iSTa-sAdhikA hone se bAdhaka nahIM hai / / 6 // dRSTA cedarthasaMsiddhau kAyapIDA hyaduHkhadA / ratnAdivaNigAdInAM tadvadatrApi bhAvyatAm // 7 // dekhA gayA hai ki ratnAdi kI prApti hetu vyApAriyoM kI iSTa-prayojana kI siddhi meM ( hone vAlI ) zArIrika pIr3A duHkhada nahIM hotI hai| usI prakAra yahA~ ( tapa ke viSaya meM ) bhI samajhanA cAhie / / 7 / / viziSTajJAnasaMvegazamasAramatastapaH / kSAyopazamikaM jJeyamavyAbAdhasukhAtmakam // 8 // tapa viziSTa jJAna, viziSTa saMvega tathA viziSTa zamarUpa uttama tattva hai| isa tapa ko cAritra mohanIya karma ke kSayopazama se utpanna avyAbAdha arthAt prazamasukhAtmaka jAnanA cAhie / / 8 / /

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aSTakaprakaraNam mana-indriyayoganamahaniscodita jinaih. yato'tra tatkatham tvasya yukta syad duhkharupata. As preached by Jinas, austerity is not injurious to mind, senses and activity (Yoga). Therefore, how its miserable nature may be justified. yapi canasanadivyah kayapida manak kvacit. vyadhikriyasama sapi nestasidhyatra badhani. 47 Even if, a bit of physical suffering is involved in observing austerities such as fasting etc. It is in no way detrimental in attaining the desired goal as equanimity, this pain is like that of treatment of a disease. drsta cedarthasamsiddhau kayapida hyaduhkhada. ratnadivanigadinam tadvadatrapi bhavyatam. Obviously, as in the case of businessmen, physical suffering endured in achieving their goal such as to achieve jwelers etc. is definitely not painful, similarly should be thought of here i.e. regarding austerity also. visistajnanasamvegasamasaramatastapah. ksayopasamikam jneyamavyabadhasukhatmakam. The essence of austerity being distinguished knowledge, desire for emancipation and tranquility, hence it should be regarded as caused by destruction-cum-subsidence of couduct deluding karman and as producing eternal blessing.

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vAdASTakam zuSkavAdo vivAdazca dharmavAdastathA'paraH / ityeSa trividho vAdaH kIrtitaH paramarSibhiH // 1 // zuSkavAda, vivAda tathA dharmavAda - isa prakAra yaha vAda zreSTha RSiyoM ( muniyoM ) dvArA tIna prakAra kA kahA gayA hai / / 1 / / atyantamAninA sAdha krUracittena ca dRDham / dharmadviSTena mUDhena zuSkavAdastapasvinaH // 2 // atyanta abhimAnI, krUra hRdaya, dharmadveSI tathA mUrkha ke sAtha tapasviyoM arthAt savRtti vAle logoM kA vAda zuSkavAda yA anarthavAda kahA jAtA hai / / 2 / / vijaye'syAtipAtAdi lAghavaM tatparAjayAt / dharmasyeti dvidhA'pyeSa tattvato'narthavardhanaH // 3 // ( una abhimAnI Adi vyaktiyoM ke sAtha vAda meM tapasvI ke ) vijayI hone para una abhimAnI Adi dvArA apaghAta Adi ke kAraNa aura unase parAjita hone se dharma ke mAhAtmya kI hAni, isa prakAra tattvata: arthAt paramArtha kI dRSTi se zuSkavAda vijaya aura parAjaya - donoM hI prakAra se anartha ko bar3hAne vAlA hotA hai / / 3 / / labdhikhyAtyarthinA tu syAhuHsthitenA'mahAtmanA / chalajAtipradhAno yaH sa vivAda iti smRtaH // 4 // suvarNAdi ke lAbha tathA kIrti kI kAmanA vAle ajJAnI tathA anudAra citta vAle vyakti ke sAtha vAk-chala aura jAti kI pradhAnatA vAlA vAda-vivAda kahA gayA hai // 4 //

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12 [ Vadastakam ] suskavado vivadasca dharmavadastathaparah. ityesa trividho vadah kirtitah paramarsibhih. Discussion or debate is described three-fold by Great sages (Seers ) such as meaningless discussion, disputation and the last righteous debate. atyantamaninasardham kruracittena ca drdham. dharmadvistena mudhena suskavadastapasvinah. That of ascetics, with extremely insolent, highly cruel hearted, obstinate and ignorant, is meaningless discussion. vijaye'syatipatadi laghavam tatparajayat. dharmasyeti dvidhapyesa tattvato'narthavardhanah. In that discussion of an ascetic with arrogant etc. former's victory results in latter's suicide etc. while former's defeat causes disgrace to religion i.e. Jina-order. Thus, virtually, this meaningless discussion is unfortunate in both ways. labdhikhyatyarthina tu syadduhsthitena'mahatmana. chalajatipradhano yah sa vivada iti smstah. A discussion is termed as disputation ( Vivada ), predominated by trick or fallacy and futile reply, of an ascetic with those who are hard-hearted and wicked as well as aspirant of fame and wealth.

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50 aSTakaprakaraNam vijayo hyatra sannItyA durlabhastattvavAdinaH / tadbhAve'pyantarAyAdi doSo'dRSTavighAtakRt // 5 // isa chala-jAti pradhAna vAda meM vastu-tattva kA yathArtha pratipAdana karane vAle vAdiyoM arthAt tapasviyoM kI sannItipUrvaka vijaya-prApti duSkara hai| vijaya prApta hone para bhI parAjita vAdI ke lAbha, kIrti Adi meM antarAya Adi doSoM kA kAraNa hone se aisA vAda tapasvI ke lie paraloka kA ahita karane vAlA hI hotA hai / / 5 / / paralokapradhAnena madhyasthena tu dhImatA / svazAstrajJAtatattvena dharmavAda udAhRtaH // 6 // paraloka kI prabala bhAvanA vAle, madhyastha arthAt pUrNarUpa se sva-para ke dharmAbhiniveza rahita aura svazAstra meM vidvAn vyaktiyoM ke sAtha kiyA gayA vAda dharmavAda kahA gayA hai / / 6 / / vijaye'sya phalaM dharmapratipattyAdyaninditam / Atmano mohanAzazca niyamAttatparAjayAt // 7 // isa dharmavAda meM ( tapasvI kI pratipakSI para ) vijaya hone para dharma kI pratipatti arthAt pratipakSI dvArA dharma-aMgIkaraNa, dharmaprabhAvanA, maitrI Adi prazasta phala prApta hotA hai aura usa tapasvI kI parAjaya se avazya hI usakA tattva-jJAna viSayaka moha arthAt ahaGkAra kA nAza hotA hai / / 7 / / dezAdyapekSayA ceha vijJAya gurulAghavam / tIrthakRjjJAtamAlocya vAdaH kAryo vipazcitA // 8 // vidvAn puruSa ko tIrthaGkara mahAvIra kI zikSAoM kA samyak rUpa se anuzIlana kara deza, kAla, sabhA, prativAdI ke sandarbha meM jaya-parAjaya kI apekSA se apane gaurava aura lAghava kA samyak vicAra karake hI vAda karanA cAhie / / 8 / /

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aSTakaprakaraNam vijayo hyatra sannitya durlabhastattvavadinah. tadbhave'pyantarayadi doso'drstavighatakrt. The ascetic's victory, in this trick etc. dominated disputation by means of right prudence is rare. Even victory is injurious to his next world because it victory inherits the demerits of obstructing the gain and the fame of defeated debater. paralokapradhanena madhyasthena tu dhimata. svasastrajnatatattvena dharmavada udahrtah. 51 The discussion with the wise one is categorised as righteous debate, having firm faith in the next world, dispassionate and cognizant of realities of his sacred treaties. vijaye'sya phalam dharmapratipattyadyaninditam. atmano mohanasasca niyamattatparajayat. The victory of ascetic over the wise opponent in this righteous debate yields in respect etc. ( in him) towards order and in adapting Jina religion by him i.e. opponent. The ascetic vanquished by latter positively removes ascetic's delusion. desadyapeksaya ceha vijnaya gurulaghavam. tirthakrjjnatamalocya vadah karyo vipascita. Therefore, an intelligent one should debate after thoroughly reflecting on magnanimity and disgrace in case of victory and defeat, respectively and with due consideration of the preachings of Mahavira as well as place, time, council, assessors, opponent) etc.

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13 dharmavAdASTakam viSayo dharmavAdasya prastutArthopayogyeva pratyeka darzana yA siddhAnta kI apekSA se jo mokSa ke lie upayogI aura dharma kA sAdhana - svarUpa ho, vahI dharmavAda kA viSaya hai // 1 // tattattantrAvyapekSayA / dharmasAdhanalakSaNaH // 1 // paJcaitAni pavitrANi sarveSAM dharmacAriNAm / ahiMsAsatyamasteyaM tyAgo maithunavarjanam // 2 // ahiMsA, satya, asteya, aparigraha aura brahmacarya - ye pA~ca ( jaina, sAMkhya, bauddha, vaizeSika Adi ) sabhI dharmAvalambiyoM ke liye pavitra haiM // 2 // kva khalvetAni yujyante mukhyavRttyA kva vA na hi / tantre tattantranItyaiva vicArya tattvato hyadaH // 3 // dharmArthibhiH pramANAderlakSaNaM na tu yuktimat / prayojanAdyabhAvena tathA cAha mahAmatiH // 4 // prasiddhAni pramANAni vyavahArazca tatkRtaH / pramANalakSaNasyoktau jJAyate na prayojanam // 5 // ye ahiMsAdi pratyeka dArzanika siddhAnta meM usa siddhAnta kI mUlabhUta mAnyatA ke anusAra arthAt AtmAdi padArthoM kI nityAnityAdi vyavasthAnusAra svataH ghaTita hote haiM athavA nahIM isakA pratyeka dharmAvalambI ko tattvataH vicAra karanA caahie| dhArmikoM dvArA pramANa Adi ke lakSaNa kA vicAra yuktisaGgata nahIM hai kyoMki isakA koI prayojana nahIM hai, aisA mahAmati siddhasena divAkara

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13 [ Dharmavadastakam ] visayo dharmavadasya tattattantravyapeksaya. prastutarthopayogyeva dharmasadhanalaksanah. The subject-matter of debate in this Righteous one, is the one useful for emancipation and concerned with virtues, essential to religious conduct of respective systems. pancaitani pavitrani sarvesam dharmacarinam. ahimsasatyamasteyam tyago maithunavarjanam. Non-violence, truth, non-stealing, non-possession and chastity, these five are sacred for all the virtuous, i. e., followers of Jainism, Sankhya, Buddhism and Vaisesika. kva khalvetani yujyante mukhyavrtya kva va na hi. tantre tattantranityaiva vicaryam tattvato hyadah. dharmarthibhih pramanaderlaksanam na tu yuktimat. prayojanadyabhavena tatha caha mahamatih. prasiddhani pramanani vyavaharasca tatkrtah. pramanalaksanasyoktau jnayate na prayojanam. First of all every virtuous person must deliberate on whether or not, these non-violence etc. are relevant to their metaphysical postulates such as permanence-impermanence of souls etc. Righteous one ought not to ponder over on definition and criterion of valid knowledge etc. because this type of discussions will not serve any purpose in practising

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aSTakaprakaraNam ne kahA hai - pramANa aura unase niSpanna hotA vyavahAra donoM prasiddha haiN| pramANa - kA lakSaNa kahane meM koI prayojana nahIM hai / / 3-5 / / 54 pramANena vinizcitya taducyate na vA alakSitAtkathaM yuktA nyAyato'sya nanu / vinizcitiH // 6 // pramANa se nizcita karake usa pramANa lakSaNa ko kahA jA sakatA hai athavA nahIM, kyoMki jisakA lakSaNa hI nahIM huA hai aise anizcita pramANa se apane hI lakSaNa kA nizcaya tArkika dRSTi se kisa prakAra yuktisaGgata hogA ? / / 6 / / satyAM cAsyAM taduktyAM kiM tadvadviSayanizciteH / tata aisI sthiti meM anirNIta lakSaNa vAle pramANa se pramANa ke lakSaNa kA nizcaya karane se kyA prayojana siddha ho sakatA hai ? isa prakAra pramANa kA lakSaNa nizcita karanA mUrkhatA hogI // 7 // evAvinizcitya tasyoktirdhyAndhyameva hi // 7 // tasmAdyathoditaM vastu vicArya rAgavarjitaiH / dharmArthibhiH prayatnena tata iSTArthasiddhitaH / / 8 / / ataH jina kathita vastu ke yathArtha svarUpa para rAgarahita dhArmika puruSoM ko prayatnapUrvaka vicAra karanA cAhie, kyoMki isI se iSTa artha kI siddhi hotI hai // 8 //

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aSTakaprakaraNam 55 55 religious virtues. Great scholar Acarya Siddhasena has also propounded likewise - Means of valid knowledge and their application are well-known, hence the discussions relating the criterion of valid knowledge Pramana is superfluous. pramanena viniscitya taducyate na va nanu. alaksitatkatham yukta nyayato'sya viniscitih. Whether, the criterion of valid knowledge would be ascertained by valid knowledge itself or not? Logically, how it may be ascertained by the one, not ascertained itself. satyam casyam taduktyam kim tadvadvisayanisciteh. tata evaviniscitya tasyoktirdhyandhyameva hi. What is use in ascertaining the validity of knowledge by the valid knowledge, whose validity is not ascertained itself. To ascertain the validity by the not ascertained one amounts to ignorance or infatuation. tasmadyathoditam vastu vicaryam ragavarjitaih. dharmarthibhih prayatnena tata istarthasiddhitah. Therefore, the real nature of objects, as preached by Seers ought to be contemplated vigilantly by the righteous one who is free from attachment because this detached reflection leads to the attainment of the desired goal.

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14 ekAntanityapakSakhaNDanASTakam tatrAtmA nitya eveti yeSAmekAntadarzanam / hiMsAdayaH kathaM teSAM yujyante mukhyavRttitaH // 1 11 jina darzanoM kI aisI aikAntika mAnyatA hai ki 'AtmA nitya hI haiM', una darzanoM meM hiMsA Adi kI avadhAraNA svarUpataH yA yathArtha meM kaise yuktisaGgata siddha hogI ? // 1 // niSkriyo'sau tato hanti hanyate vA na jAtucit / kaJcit kenacidityevaM na hiMsAsyopapadyate // 2 // yaha ekAnta nitya AtmA niSkriya hai, ataH na kisI ko mAratA hai athavA na kisI ke dvArA mArA jAtA hai, isa prakAra isa sarvathA nitya AtmA kI dArzanika avadhAraNA meM hiMsA ghaTita nahIM hotI hai // 2 // abhAve sarvathaitasyA ahiMsApi na tattvataH / satyAdInyapi sarvANi nAhiMsAsAdhanatvataH / / 3 / / isa hiMsA ke sarvathA abhAva meM pAramArthika dRSTi se ahiMsA bhI sambhava nahIM hai| ahiMsA ke sAdhanarUpa hone se satya Adi sabhI vrata bhI ekAnta nityAtmavAdI darzanoM meM ghaTita nahIM ho sakate haiM / / 3 / tataH sannItito'bhAvAdamISAmasadeva hi / sarvaM yamAdyanuSThAnaM mohasaGgatameva vA // 4 || ataH tArkikarUpa se niSkriya AtmA meM ina hiMsAdi ke abhAva meM yama-niyamAdi sAre anuSThAna abhAva rUpa haiM athavA ajJAnayukta haiM // 4 //

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14 [ Ekantanityapaksakhandanastakam ] tatratma nitya eveti yesamekantadarsanam. himsadayah katham tesam yujyante mukhyavrttitah. How the philosophies, believing in the absolute eternity of soul can maintain the ethical concepts such as non-violence etc. in real sense in their philosophies. niskriyo'sau tato hanti hanyate va na jatucit. kancit kenacidityevam na himsasyopapadyate This absolutely eternal soul being inert neither kills anyone nor is killed by anyone, hence violence is not possible in those philosophies believing in absolute eternity of soul. abhave sarvathaitasya ahimsapi na tattvatah. satyadinyapi sarvani nahimsasadhanatvatah. As a consequence of the negation of violence by all means, non-violence also virtually becomes not applicable. Truth etc. all the vows, too, being the means of non-violence, do not occur in those systems, upholding the absolute eternity of the soul. tatah sannitito'bhavadamisamasadeva hi. sarvam yamadyanusthanam mohasangatameva va. Thus the negation of non-violence etc. proved logically, led virtually to negation of all Yama-Niyams,

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58 aSTakaprakaraNam zarIreNApi sambandho nAta evAsya saGgataH / tathA sarvagatatvAcca saMsArazcApyakalpitaH // 5 // AtmA ko ekAntanitya mAnane se usakA zarIra ke sAtha sambandha mAnanA bhI yuktiyukta nahIM hai| puna: AtmA ke sarvavyApaka hone se usakA bhavabhramaNa bhI sambhava nahIM hai // 5 // tatazcordhvagatirdharmAd adhogatiradharmataH / jJAnAnmokSazca vacanaM sarvamevaupacArikam // 6 // isa prakAra saMsArAbhAva hone para AtmA kI Urdhvagati dharma se hotI hai, adhogati adharma se hotI hai aura jJAna se mukti hotI hai, aisA zAstravacana kevala aupacArika hI siddha hogA / / 6 // bhogAdhiSThAnaviSaye'pyasmin doSo'yameva tu / tabhedAdeva bhogo'pi niSkriyasya kuto bhavet // 7 // AtmA ko bhogAdhiSThAna arthAt bhoktA mAnane para bhI unake darzana meM doSa AtA hai aura bhoga bhI kriyA kA hI eka bheda hone se usa niSkriya AtmA meM kaise sambhava hogA arthAt kadApi sambhava nahIM hogA / / 7 // iSyate cet kriyApyasya sarvamevopapadyate / mukhyavRttyA'naghaM kintu parasiddhAntasaMzrayaH // 8 // yadi isa nitya AtmA meM kriyA arthAt pariNamana bhI mAnA jAya to isameM ahiMsA-hiMsA Adi saba pAramArthika dRSTi se ghaTita ho sakate haiM. kintu aisA svIkAra karane se paramata arthAt jainamata kA Azraya lenA par3egA // 8 //

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aSTakaprakaraNam 59 i.e., great and minor vows or these Yama-Niyamas might be ensuing from delusion. sarirenapi sambandho nata evasya sangatah. tatha sarvagatatvacca samsarascapyakalpitah. Again this postulation of absolutely eternal soul, annuls, logically, its association with body. On the same footing, its ( soul's ) all-pervasiveness or omnipresence revokes the feasibility of its world-cycle. tatascordhvagatirdharmad adhogatirdharmatah. jnananmoksasca vacanam sarvamevaupacarikam. Therefore, soul's world-cycle invalidated, the precepts such as upper destinity or upward motion of soul is due to virtues ( dharma ) and lower destinity or downward motion is due to vices ( adharma ) and that liberation emanates from knowledge, are merely formal. bhogadhisthanavisaye'pyasmin doso'yameva tu. tadbhedadeva bhogo'pi niskriyasya kuto bhavet. Their dogma, that soul is the substratum of enjoyment, is also pervaded by this defect, because how enjoyment as species of activity is tenable in the inert soul. isyate cet kriyapyasya sarvamevopapadyate. mukhyavitya'nagham kintu parasiddhantasamsrayah. If activities are attributed to the soul, violence etc. all the activities will be produced in real sense in it, without any contradiction or inconsistency, but then we have to take recourse to another system i.e. Jaina.

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15 ekAntAnityapakSakhaNDanASTakam kSaNikajJAnasantAnarUpe'pyAtmanyasaMzayam / hiMsAdayo na tattvena svasiddhAntavirodhataH // 1 // kSaNika jJAnasantAnarUpa AtmA meM bhI nissandeha vAstavika rUpa se hiMsAdi ghaTita nahIM hote kyoMki AtmA meM hiMsAdi ghaTita mAnane para bauddhoM kA apane siddhAnta se virodha hotA hai // 1 // nAzahetorayogena kSaNikatvasya saMsthitiH / nAzasya cAnyato'bhAve bhaveddhiMsApyahetukA // 2 // kSaNikavAda kI vyavasthA meM vinAzaka hetu ke abhAva meM hI padArtha svata: naSTa hote haiM aura yadi kisI vastu kA vinAza anya arthAt kAraNa ke abhAva meM mAnA jAya to hiMsA bhI ahetuka siddha hogI arthAt hiMsA kA bhI koI nimitta nahIM hogA // 2 // tatazcAsyAH sadA sattA kadAcinaivavA bhavet / kAdAcitkaM hi bhavanaM kAraNopanibandhanam // 3 // hiMsA ko nirhetuka mAnane para doSa yaha hogA ki yA to isakI sadaiva sattA hogI arthAt hara kSaNa hiMsA hogI athavA kabhI nahIM hI hogaa| dUsare zabdoM meM usakA sarvathA abhAva hogA, kyoMki kabhI-kabhI hiMsA kA prAdurbhAva mAnane para isakA hetu mAnanA par3egA // 3 // na ca santAnabhedasya janako hiMsako bhavet / sAMvRtatvAna janyatvaM yasmAdasyopapadyate // 4 // santAna arthAt kSaNapravAharUpa vizeSa kA hiMsaka usakA janaka nahIM

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15 [ Ekantanityapaksakhandanastakam] ksanikajnanasantanarupe'pyatmanyasamsayam. himsadayo na tattvena svasiddhantavirodhatah. Infact, violence etc. are not feasible, in the soul ( as perceived by advocates ) of momentary theory of ceaseless flow of consciousness. Because existence of these ( violence etc. ) in soul is, in contrary, to their doctrines. nasahetorayogena ksanikatvasya samsthiti". nasasya canyato'bhave bhaveddhimsapyahetuka. If we accept the ceasing or decaying of matter etc. without cause, as postulated by ( advocates of ) momentariness. In other words, if decaying is an innate or natural phenomenon, we have to accept it ( decay ) taking place without agent or cause. tatascasyah sada satta kadacinnaiva va bhavet. kadacitkam hi bhavanam karanopanibandhanam. In case, we accept the violence as taking place without agent or cause, the defect, underlying it, will be that sometimes its ( violence's ) existence will be perpetual or other times always non-existant. Because, violence taking place now or then will require agent or cause. na ca santanabhedasya janako himsako bhavet. samvitatvanna janyatvam yasmadasyopapadyate. The creator of a flow ( santana ) can not be the

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62 aSTakaprakaraNam hogA, kyoMki santAna ke kAlpanika arthAt avAstavika yA kSaNajIvI hone se usakI utpatti sambhava nahIM jisake kAraNa isakA vinAza ghaTita hotA hai // 4 // na ca kSaNavizeSasya tenaiva vyabhicArataH / tathA ca so'pyupAdAna bhAvena janako mataH // 5 // ( kSaNa- vizeSa arthAt kSaNika sattA kA janaka hI usakA hiMsaka hai, isa yukti kA khaNDana karate hue AcArya kahate haiM ) kSaNa- vizeSa arthAt arthakriyAkArI padArtha kA janaka usakA hiMsaka nahIM kahA jA sakatA hai, kyoMki isase vyabhicAra arthAt visaMvAda utpanna hogA, kyoMki naSTa hotA padArtha svayaM upAdAnarUpa se uttaravartI kSaNa ( santAna ) kA janaka hai, aisA bauddha mAnate haiM / // 5 // tasyApi hiMsakatvena na kazcitsyAdahiMsakaH / janakatvAvizeSeNa naivaM tadviratiH kvacit // 6 // yadi janaka rUpa hone se kSaNa- vizeSa ko hiMsaka mAnA jAya to koI bhI ahiMsaka nahIM hogA aura isa prakAra hiMsA kA kabhI bhI abhAva sambhava nahIM hogA, arthAt ahiMsA kA astitva nahIM hogA / / 6 / / upanyAsazca zAstre'syAH kRto yatnena cintyatAm / viSayo'sya yamAsAdya hantaiSa saphalo bhavet // 7 // isa ahiMsA kA bauddha zAstroM meM ullekha kiyA huA hai isalie bauddhoM ko gambhIratA se prayatnapUrvaka vicAra karanA cAhie jisase ahiMsA ke viSaya ko prApta kara unakA vaha ullekha saphala sArthaka ho sake // 7 // abhAve'syA na yujyante satyAdInyapi tattvataH / asyAH saMrakSaNArthaM tu yadetAni munirjagau // 8 "I ahiMsA ke abhAva meM satyAdi bhI vAstavika rUpa se ghaTita nahIM hoMge, kyoMki ye saba ahiMsA ke saMrakSaNa ke lie haiM, aisA jina ne kahA hai // 8 //

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aSTakaprakaraNam 63 annihilator of the ceaseless flow of consciousness. Because the creation of flow, an imaginary phenomenon, is not possible, hence the idea, of creator annihilating the flow, is untenable. na ca ksanavisesasya tenaiva vyabhaicaritah. tatha ca so'pyupadana bhavena janako matah. It is not worthwhile to uphold that creator of a matter is its annihilator. Buddhists maintain that decaying matter is the auxiliary cause of the succeeding one, then there is inherent contradiction, i. e., in this case one is forced to be the annihilator of its own. tasyapi himsakatvena na kascitsyadahimsakah. janakatvavisesena naivam tadviratih kvacit. If we consider every matter as innate annihilator, owing to its being a creator, then the Buddha itself will cease to be non-violent and this ( concept ), in turn, will prove unending violence. upanyasasca sastre'syah krto yatnena cintyatam. visayo'sya yamasadya hantaisa saphalo bhavet. But non-violence is already preached in Buddhist's canons. Thus, Buddhists must think over, in such a way as to substantiate that mention. abhave'sya na yujyante satyadinyapi tattvatah. asya samraksanartham tu yadetani munirjagau. Again, in the absence of non-violence, the notion of truth etc. will also cease to exist, because these ( truth etc. ) are meant for strengthening the non-violence.

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16 nityAnityapakSamaNDanASTakam nityAnitye tathA dehAd bhinnAbhinne catattvataH / ghaTanta Atmani nyAyAddhiMsAdInyavirodhataH // 1 // vAstavika dRSTi se AtmA nityAnitya tathA zarIra se bhinnAbhinna hai| AtmA ke isa nityAnitya svarUpa ke kAraNa hI binA kisI virodha ke niyamapUrvaka hiMsAdi ghaTita hote haiM // 1 // pIDAkartRtvayogena dehavyApattyapekSayA / tathA hanmItisaGklezAddhisaiSA sanibandhanA // 2 // pIr3A arthAt duHkha-vedanA kI karttA hone se, zarIra-nAza kI apekSA hone se tathA 'maiM mAratA hU~' isa prakAra cittakaluSatA hone se nimitta se yukta hai / / 2 // yaha hiMsA hiMsya karmavipAke'pi nimittatvaniyogataH / hiMsakasya bhavedeSA duSTA duSTAnubandhataH // 3 // hiMsya arthAt jisakI hiMsA hotI hai, usake karma kA udaya hiMsA kA avazyambhAvI kAraNa hai parantu hiMsA karane vAlA hiMsA kA nimitta hone se hiMsaka kahA jAtA hai aura vaha hiMsaka duSTa citta ke vaza hiMsA karane vAlA hone se doSI arthAt karmabandhaka hotA hai // 3 // tataH sadupadezAdeH kliSTakarmaviyogataH / zubhabhAvAnubandhena hantA'syA viratirbhavet // 4 // isa hiMsA se virati arthAt nivRtti ( guruoM aura jinoM ke )

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16 [ Nityanityapaksamandanastakam ] nityanitye tatha dehad bhinnabhinne ca tattvatah. ghatanta atmani nyayaddhimsadinyavirodhatah. Logically, in the soul of permanent-cum-changeable nature and that of identical-cum-different from body, violence etc. virtually, occur without any inherent inconsistency. pidakartstva; agena dehavyapattyapeksaya. tatha hanmitisanklesaddhimsaisa sanibandhana. The violence, inherits cause as there is the feeling of inflicting pain on somebody, incitement or agitation in mind by the feeling of killing somebody and the decease of the body. hinsyakarmavipake'pi nimittattvaniyogatah. himsakasya bhavedesa dusta dustanubandhatah. Though the fruition or realising of karman, is the material cause in killing of its object yet undoubtedly, killer is the efficient cause in the killing because the killer acts in vitiated disposition. tatah sadupadesadeh klistakarmaviyogatah. subhabhavanubandhena hanta'sya viratirbhavet. There is abstention from this violence etc. owing to .

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aSTakaprakaraNam sadupadeza tathA kliSTa karma arthAt azubhakarmoM ke kSaya tathA prazasta bhAvoM ke anubandha se hotI hai // 4 // 66 ahiMsaiSA matA mukhyA svargamokSaprasAdhanI / etatsaMrakSaNArthaM ca nyAyyaM satyAdipAlanam // 5 // ahiMsA svarga aura mokSa kI mukhya sAdhanikA mAnI gayI hai aura isake parivardhana ke lie satyAdi vratoM kA pAlana bhI yuktisaGgata hai // 5 // smaraNapratyabhijJAnadehasaMsparzavedanAt asya nityAdisiddhizca tathA lokaprasiddhitaH / / 6 / / smaraNa, pratyabhijJAna, dehasaMsparzajanya vedanA tathA loka vyavahAra se isa AtmA ke nityAnityatva tathA zarIra se bhedAbheda kI siddhi hotI hai // 6 // dehamAtre ca satyasmin syAtsaGkocAdidharmiNi / dharmAderUrdhvagatyAdi yathArthaM sarvameva tat // 7 // dharma se AtmA kI Urdhvagati aura adharma se adhogati hotI hai, yaha mata zarIra-parimANa rUpa, saGkoca - vistAra Adi guNa vAlI AtmA meM vAstavika rUpa se ghaTita hotA hai, sarvavyApaka yA anitya AtmA meM nahIM // 7 // vicAryametat sadbuddhyA madhyasthenAntarAtmanA / pratipattavyameveti na khalvanyaH satAM nayaH // 8 // ataH manuSya ko madhyastha bhAva se svabuddhi dvArA ahiMsA Adi kA vicAra kara use aGgIkAra karanA caahie| satpuruSoM ke lie isase anya koI yuktisaMgata mArga nahIM hai // 8 //

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aSTakaprakaraNam the righteous preachings, the cessation of miserable karmas and due to the auspicious disposition of mind. ahimsaisa mata mukhya svargamoksaprasadhani. etatsamraksanartham ca nyayyam satyadipalanam. As means of heaven and emancipation, this (vow of) non-violence is vital and for strengthening this vow, observing the truth etc. vows, is proper. smaranapratyabhijnana dehasamsparsavedanat. asya nityadisiddhisca tatha lokaprasiddhitah. 67 The eternal cum-changing etc. nature of it (soul) is established by memory, retention, tangibility, as well as by tradition. dehamatre ca satyasmin syatsankocadidharmini. dharmaderurdhvagatyadi yathartham sarvameva tat. In soul these non-violence virtually occur, soaring upward due to virtues ( and pulling downward due to vices) etc. adapting shape of the body, possessing nature of contraction etc. vicaryametat sadbuddhya madhyasthenantaratmana. pratipattvyameveti na khalvanyah satam nayah. The equanimous soul, after reflecting with auspicious mind, over these non-violence etc. should accept these, because there is no way out.

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17 mAsabhakSaNadUSaNASTakam bhakSaNIyaM satA mAMsaM prANyaGgatvena hetunA / odanAdivadityevaM kazcidAhAtitArkikaH // 1 // kucha atitArkika ( zuSka buddhivAdI bauddha ) kahate haiM ki bhAta Adi ke sadRzya hI mAMsa bhI bhakSaNIya hai, kyoMki donoM hI prANI ke avayava bhakSyAbhakSyavyavastheha zAstralokanibandhanA / sarvaiva bhAvato yasmAttasmAdetadasAmpratam // 2 // bhakSaNIya ( odanAdi ) aura abhakSaNIya ( mAMsa Adi ) - isa vyavasthA arthAt maryAdA kA hetu zAstra aura loka-vyavahAra hai aura yaha sarvathA bhAva ( manovRtti ) kI apekSA se hai| isa kAraNa prastuta prasaGga meM donoM prANI ke aGga haiM - yaha hetu yuktisaGgata nahIM hai // 2 // tatra prANyaGgamapyekaM bhakSyamanyattu no tathA / siddhaM gavAdisatkSIrarudhirAdau tathekSaNAt // 3 // vahA~ zAstra aura lokavyavahAra meM bhI prANiyoM ke kucha aGga bhakSya haiM jaba ki kucha abhakSya haiN| gAya-bhaiMsa Adi kA avayava dUdha bhakSya hone se aura rudhira, mala-mUtra Adi abhakSya hone se yaha siddha hai| isa vyavasthA kA hetu bhinna hai // 3 // prANyaGgatvena na ca no'bhakSaNIyamidaM matam / kintvanyajIvabhAvena tathA zAstraprasiddhitaH // 4 // jaina mata meM mAMsa ko abhakSya isalie nahIM svIkAra kiyA gayA ki vaha prANI kA aGga hai| mAMsa ko svayaM hI jIvoM kA piNDa hone se aura

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17 [ Mamsabhaksanadusanastakam ] bhaksaniyam sata mamsam pranyangatvena hetuna. odanadivadityevam kascidahatitarkikah. Some ultra-logician said, thus - meat being the part of the body, should be eaten by wisemen, just as the boiled rice etc. ( is eaten ). bhaksyabhaksyvyavastheha sastralokanibandhana. sarvaiva bhavato yasmattasmadetadasampratam. In this world, all the provisions, regarding eatables and non-eatables, are regulated by canons and common practice hence taking into account all the consequences, this is not proper. tatra pranyangamapyekam bhaksyamanyattu no tatha. siddham gavadisatksirarudhiradau tatheksanat. There (in canons and in common practice ) some of the body limbs are eatable while others not, and proved so being obvious in the case of body limbs - sweet milk etc. of cow eatable and blood etc. not-eatable. pranyangatvena na ca no'bhaksaniyamidar matam. kintvanyajivabhavena tatha sastraprasiddhitah. Being part of the living creature's body is not the reason behind meat's not-eatability, but it is so because it

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70 aSTakaprakaraNam zAstra meM mAMsa ke abhakSya rUpa meM prasiddha hone se ise abhakSya svIkAra kiyA gayA hai // 4 // bhikSumAMsaniSedho'pi na caivaM yujyate kvacit / asthyAdyapi ca bhakSyaM syAtprANyaGgatvAvizeSataH // 5 // yadi prANI kA aGga honA hI bhakSya hone kA hetu mAnA jAya to bhikSu ke lie bhI mAMsa-niSedha yuktisaGgata nahIM hogA aura prANI ke asthi Adi bhI samAna rUpa se bhakSya hoMge / / 5 / / etAvanmAtrasAmyena pravRttiryadi ceSyate / jAyAyAM svajananyAM ca strItvAttulyaiva sA'stute // 6 // yadi prANI kA aGga mAtra hone ke sAdRzya se mAMsa-bhakSaNa kI pravRtti abhimata hai to strItva kA sAdRzya hone se patnI aura apanI mAtA meM bhI vahI eka sI pravRtti honI cAhie // 6 / / tasmAcchAstraM ca lokaM ca samAzrityavaded budhH| sarvatraivaM budhatvaM syAdanyathonmattatulyatA // 7 // isa kAraNa buddhimAna vyakti zAstra aura loka-vyavahAra kA Azraya lekara bhakSyAbhakSya ke sabhI prasaGgoM meM kathana kare, usakI buddhimattA isI meM hai; anyathA usakA vyavahAra unmatta arthAt vivekazUnya vyakti ke tulya hogA | // 7 // zAstre cAptena vo'pyetanniSiddhaM yatnato nanu / laGkAvatArasUtrAdau tato'nena na kiJcana // 8 // laGkAvatArasUtra Adi bauddhazAstroM meM bhI Apake AptapuruSa buddhadeva ne mAMsabhakSaNa kA niSedha kiyA hai, ata: mAMsabhakSaNa ke lie aise sAdRzyamUlaka tarkoM kA koI prayojana nahIM hai / / 8 / / * jJAtavya hai ki jaina darzana meM vanaspati ko bhI sajIva mAnA gayA hai aura isI AdhAra para vipakSa kI ora se yaha tarka diyA gayA hai ki yadi anna aura mAMsa donoM hI sajIva prANiyoM ke avayava haiM to donoM hI bhakSya ( khAdya ) mAne jAne caahiye| AcArya haribhadra ne agrima zlokoM meM isI kutarka kA uttara diyA hai|

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aSTakaprakaraNam 71 : is a living creature itself, that is why, so propounded in canons. bhiksumarsanisedho'pi na caivam yujyate kvacit. asthyadyapi ca bhaksyar syatpranyargatvavicesatah. If ground for meat's eatability is its being limb of the body, then prohibiting it (meat ) to monks also is never proper. Thus, bone's etc. too are eatable on the basis of their being part of the body. etavanmatrasamyena pravsttiryadi cesyate. jayayam svajananyam ca strstvattulyaiva sa'stu te. If merely this resemblance ( that of being limb of the creature's body ) makes inclination towards meateating viable, then one should treat alike with wife and mother, both being feminine. tasmacchastram ca lokam ca samasritya vaded budhah. sarvatraivam budhatvam syadanyathonmattatulyata. Therefore, a wiseman should speak taking recourse both to canons as well as general customs. Wisdom should be applied everywhere, otherwise his conduct will resemble to that of an insane. sastre captena vo'pyetannisiddham yatnato nanu. lankavatarasutradau tato'nena na kincana. Your attained ( Buddha ) also has prohibited meateating in Buddhist canons like Lankavatara-sutra etc. Hence meat-eating is futile.

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18 mAMsabhakSaNadUSaNASTakam anyo'vimRzya zabdArtha nyAyyaM svayamudIritam / pUrvAparaviruddhArthamevamAhAtra vastuni // 1 // dUsare ( dvijAdi ) svayaM pratipAdita mAMsa zabda ke nyAyasaGgata artha kA vicAra na kara isa ( mAMsabhakSaNa ) ke viSaya meM isa prakAra paraspara viruddha kathana karate haiM - // 1 // na mAMsabhakSaNe doSo na madye na ca maithune / pravRttireSA bhUtAnAM nivRttistu mahAphalA // 2 // mAMsabhakSaNa meM doSa nahIM hai, madyasevana aura maithuna meM bhI doSa nahIM hai kyoMki yaha prANiyoM kI ( svAbhAvika ) pravRtti hai, kintu inase nivRtti ( tyAga ) mahAphaladAyaka hai // 2 // mAM sa bhakSayitA'mutra yasya mAMsamihAdmyaham / etanmAMsasya mAMsatvaM pravadanti manISiNaH // 3 // jisakA mAMsa maiM isa loka meM bhakSaNa kara rahA hU~, vaha bhI mujhe dUsare janma meM bhakSaNa karegA, yaha mAMsa zabda kA mAMsatva hai, aisA vidvAn kahate itthaM janmaiva doSotra na zAstrAbAhyabhakSaNam / pratItyaiSa niSedhazca nyAyyo vAkyAntarAdgateH // 4 // ( AcArya kA kathana ) isa prakAra ( mAMsa bhakSayitA ke anusAra ) janma ( bhakSaka kA agale janma meM bhakSyarUpa meM ) hI doSa hai to "na mAMsa bhakSaNe doSaH" kyoM kahA gayA ? ( vipakSI kA kathana ) zAstrasammata ke atirikta mAMsa-bhakSaNa ke sambandha meM yaha ( mAMsabhakSayitA ) niSedha hai aura

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18 [ Mamsabhaksanadusanastakam ] anyo'vimtsya sabdartham nyayyam svayamudiritam. purvaparaviruddharthamevamahatra vastuni. Others ( Brahmins etc.), not reflecting, properly on the meaning of the word ( meat ) uttered by themselves, expressed inconsistently on the subject, like this - na mamsabhaksane doco na madye na ca maithune. pravsttiresa bhutanam nivsttistu mahaphala. There is no sin in eating meat, in drinking spirituous liquor and in carnal intercourse, for that is the natural way of living beings but abstention brings great rewards. mam sa bhaksayitamutra yasya mamsamihadmyaham. etanmamsasya marsatvam pravadanti manisinah. 'Me' he will devour in the next world, whose flesh I eat in this ( life ), the wise declare this ( to be ) the real meaning of the term flesh. itthar janmaiva doso'tra na sastradbahyabhaksanam. pratityaisa nisedhasca nyayyo vakyantaradgateh. Thus, ( according to 'mam sa') the birth ( of eater as eatable in next birth ) itself is a demerit ( then why meateating is described as not sinless ) the meat-eating excluding the provisions ( mentioned ) in the sacred books is

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74 aSTakaprakaraNam anya nimnoddhRta ukti ( prokSitaM ) ke anusAra mAMsa-bhakSaNa saGgata hai // 4 / / prokSitaM bhakSayenmAMsaM brAhmaNAnAM ca kAmyayA / yathAvidhi niyuktastu prANAnAmeva vA'tyaye // 5 // prokSita mAMsa arthAt vaidika mantra se abhisiJcita mAMsa aura brAhmaNoM dvArA vAJchita mAMsa arthAt brAhmaNa dvArA bhuktAvazeSa aura prANoM kI rakSA ke lie zAstravidhi ke anusAra mAMsa grahaNa karanA cAhie // 5 // atraivAsAvadoSazcenivRtti sya sajyate / anyadA'bhakSaNAdatrAbhakSaNe doSakIrtanAt // 6 // yahA~ yadi usa zloka meM kathita 'na mAMsabhakSaNe doSaH' - isa ukti kA Azaya yaha hai ki zAstravihita mAMsabhakSaNa meM doSa nahIM hai to phira usI zloka meM kathita 'nivRttistu mahAphalA' arthAt mAMsabhakSaNa se nivRtti kabhI sambhava hI nahIM hogii| kAraNa ki zAstravihita prasaGgoM ke atirikta mAMsa kA bhakSaNa nahIM kiyA jAtA hai tathA zAstravihita prasaGgoM meM mAMsa na khAne meM doSa kahA jAtA hai - // 6 // yathAvidhi niyuktastu yo mAMsaM nAtti vai dvijaH / sa pretya pazutAM yAti sambhavAnekaviMzatim // 7 // jo brAhmaNa 'zAstravihita mAMsabhakSaNa' nahIM karatA hai to vaha paraloka meM ikkIsa bhavoM taka pazutA ko prApta hotA hai // 7 // pArivAjyaM nivRttizcedyastadapratipattitaH / phalAbhAvaH sa evA'sya doSo nirdoSataiva na // 8 // ( AcArya kA kathana hai ki ) parivrAjakatA svayaM hI mAMsabhakSaNa ke tyAgarUpa hai to parivrAjakatA ( meM mAMsa-nivRtti ) ke abhAva meM phalAbhAva hogA aura vihita mAMsabhakSaNa kA doSa hogaa| ata: mAMsabhakSaNa kI nirdoSatA siddha nahIM hotI // 8 //

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aSTakaprakaraNam prohibited by (mam sa ). As sanctioned by other axiom (Proksitam Bhaksayet) meat eating is consented. proksitam bhaksayenmamsam brahmananam ca kamyaya. yathavidhi niyuktastu prananameva va'tyaye. One may eat meat, when sprinkled with water, purified by recital of mantras, Brahmins desire one to do so, one is engaged in ( performing a rite ) according to ritual and when one's life is in danger. atraivasavadosascennivrttirnasya sajyate. anyada'bhaksanadatrabhaksane dosakirtanat. 75 If the saying 'there is no sin' in meat-eating suggests that if eaten according to scriptural provisions is not sinful, then to abandon meat-eating will never be possible. Because though it is prohibited except under the scriptural provision yet refusal, in the context of same ( scriptural provision) is termed as sinful. yathavidhi niyuktastu yo mamsam natti vai dvijah. sa pretya pasutam yati sambhavanekavimsatim. But a Brahmin, duly engaged to officiate or dine at a sacred rites refuses to eat meat, becomes after death an animal in coming twenty one births. parivrajyam nivrttiscedyastadapratipattitah. phalabhavah sa eva'sya doso nirdostaiva na. If in mendicancy, abstaining from meat-eating is natural, in the case of mendicants, the occurrence of great reward by abstaining from it will not apply. This absence of great reward is itself its sin, so why it is categorised not sinful.

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madyapAnadUSaNASTakam madyaM punaH pramAdAGga tathA saccittanAzanam / sandhAnadoSavattatra na doSa iti sAhasam // 1 // ( mAMsabhakSaNa meM doSa nahIM hai, isakA nirAkaraNa karane ke pazcAt 'madyapAna meM doSa nahIM hai' isakA nirAkaraNa karate hue AcArya haribhadra kahate haiM - ) puna: madyapAna bhI pramAda kA kAraNa hai tathA zubha citta kA nAzaka hai aura sandhAna arthAt bahuta se ghaTakoM kA mizraNa kara unheM sar3Ane se nirmita hone ke kAraNa bahudoSa vAlA hai, ata: madyapAna meM doSa nahIM hai, yaha kahanA dhRSTatA mAtra hai // 1 // kiM veha bahunoktena pratyakSeNaiva dRzyate / doSo'sya vartamAne'pi tathA bhaNDanalakSaNaH // 2 // isa madyapAna ke dUSaNa ke viSaya meM adhika kahane se kyA prayojana? vartamAna meM bhI kalaha Adi kA kAraNa hone se isake pratyakSa meM hI aneka doSa dekhe jAte haiM // 2 // zrUyate ca RSirmadyAt prAptajyotirmahAtapAH / svargAGganAbhirAkSipto mUrkhavanidhanaM gataH // 3 // sunA jAtA hai ki koI eka mahAtapasvI, jJAnarUpI prakAza se yukta RSi svarga-sundariyoM arthAt apsarAoM se AkRSTa ho madyapAna karake mUrkha kI bhA~ti mRtyu ko prApta huA / / 3 / / kazcidRSistapastepe bhItaH indraH surastriyaH / kSobhAya preSayAmAsa tasyAgatya catAstakam // 4 //

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19 ( Madyapanadusanastakam ] madyari punah pramadarga tatha saccittanasanam. sandhanadosavattatra na dosa iti sahasam. Wine causes intoxication, destroys auspicious mind, inherits multiple defects like that of a compound ( a solution of virtuous mixtures ), hence maintaining there is no sin' is fool hardiness. kim veha bahunoktena pratyaksenaiva drsyate. doso'sya vartamane'pi tatha bhandanalaksanah. What is the use of telling to much about its ( liquor's) sins etc. here which are very obvious. Its hazards, as well as its effects ( in form of the ) altercations are ever present even today. sruyate ca rsirmadyat praptajyotirmahatapah. svargarganabhiraksipto murkhavannidhanam gatah. It is heard that a sage, who was great ascetic, blessed with the light of the Supreme spirit, having been rebuked by celestial damsels because of consuming wine died away, like a fool. kascidrsistapastepe bhitah indrah surastriyah. ksobhaya presayamasa tasyagatya ca tastakas.

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78 aSTakaprakaraNam vinayena samArAdhya varadAbhimukhaM sthitam / jagurmadyaM tathA hiMsAM sevasvAbrahma vecchayA // 5 // sa evaM gaditastAbhirdvayornarakahetutAm / Alocya madyarUpaM ca zuddhakAraNapUrvakam // 6 // madyaM prapadya tadbhogAnnaSTadharmasthitirmadAt / vidaMzArthamajaM hatvA sarvameva cakAra saH // 7 // tatazca bhraSTasAmarthyaH sa mRtvA durgatiM gataH / / ityaM doSAkaro madyaM vijJeyaM dharmacAribhiH // 8 // agale pA~ca zlokoM meM mahAtapasvI kI dRSTAnta kathA varNita hai - kisI RSi ne sahasroM varSoM taka ghora tapa kiyA, usake tapa se bhayabhIta hokara indra ne RSi ke vicalana ke lie devAGganAoM ( apsarAoM ) ko bhejaa| usa RSi ke samIpa Akara una devAGganAoM ne varadAna dene hetu tatpara hokara una RSi se kahA - 'madya, mAMsa yA maithuna meM se kisI eka kA yatheccha sevana kreN|' unake dvArA isa prakAra kahA jAne para RSi ne hiMsA aura maithuna donoM ko naraka kA kAraNa samajhakara tathA madya kI zuddhatA kA vicAra kara madyapAna kiyA aura madyapAna ke upabhoga se utpanna mada ke zamana ke lie bakare ko mArakara mAMsa kA aura phira maithuna kA sevana kiyaa| isa prakAra naSTadharmI usa RSi ne sAre anartha kara DAle aura tapabhraSTa ho marakara durgati meM gyaa| isa prakAra dharmAcaraNa karane vAloM ko samajhanA cAhie ki madya doSoM kI khAna hai / / 4-8 //

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aSTakaprakaraNam 79 vinayena samaradhya varadabhimukham sthitam. jagurmadyam tatha himsam sevas vabrahma vecchaya. sa evam gaditastabhirdvayornarakahetutam. alocya madyarupam ca suddhakaranapurvakam. madyam prapadya tadbhogannastadharmasthitirmadat. vidamsarthamajam hatva sarvameva cakara sah. tatasca bhrastasamarthyah sa motva durgatim gatah. itthai dosakaro madyam vijneyam dharmacaribhih. The above parable is like this. A sage performed severe penances. Indra, the lord of gods, frightened at this, sent celestial damsels to disturb his penances. Descending from the heaven, they humbly, adored the benefactor sage who became pleased with their act. They ( damsels ) told him to enjoy liquor or meat or coupulation as per his liking. The sage addressed by them in this manner, considered the last two as causes of hell and the former one as an essence, prepared through gudaghee etc. pure constituents, hence decided to drink liquor. By consuming it, he was deviated from prescribed rites and became intoxicated. To subside the effect of intoxication, he killed goat and ate meat and enjoyed sex and thus performed all the vicious practices. Thereafter, all the virility of his penances having vanished, he went to hell after demise. Thus, virtuous should be aware that wine is the mine of sins.

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20 maithunadUSaNASTakam rAgAdeva niyogena maithunaM jAyate yataH / tataH kathaM na doSo'tra yena zAstre niSidhyate // 1 // 'pratipakSImata ki 'maithuna meM doSa nahIM hai', kA nirAkaraNa karate hue haribhadra kahate haiM - kyoMki rAga se hI aparihArya rUpa se maithuna utpanna hotA hai, isa kAraNa isa maithuna meM doSa kaise nahIM hai ? arthAt avazya doSa hai| isI doSa ke kAraNa zAstra meM maithuna kA niSedha kiyA gayA hai // 1 // dharmArtha putrakAmasya svadAreSvadhikAriNaH / RtukAle vidhAnena yatsyAddoSo na tatra cet // 2 // pratipakSI dvArA maithuna ko doSarahita siddha karane ke liye yaha tarka diyA jAtA hai ki dharma ke lie putra kI kAmanA karane vAle gRhastha dvArA apanI patnI ke sAtha RtukAla meM vidhisammata maithuna meM doSa nahIM hai kintu yadi yaha mAnA jAya to bhI isase maithuna kA doSa-rahitatva abAdhita rUpa se siddha nahIM hotA hai, kyoMki isase maithuna sarvathA nirdoSa hai yaha phalita nahIM hotA hai // 2 // nApavAdikakalpatvAnaikAntenetyasaGgatam / vedaM hyadhItya snAyAdyadadhItyaiveti zAsitam // 3 // patnI se maithuna kAmI ko nizcitarUpa se snAna karake veda par3hanA caahie| yahA~ par3hakara hI, binA par3he nahIM, yaha upadiSTa hai arthAt vedAdhyayana anivArya hai, maithuna nahIM, ataH maithuna ApavAdika AcArarUpa hai, isa kAraNa ise nirdoSa kahanA saGgata nahIM hai // 3 //

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20 [ Maithunadusanastakam ] ragadeva niyogena maithunam jayate yatah. tatah katham na doso'tra yena sastre nisidhyate. As sexual carnality originates, inevitably from the attachment, so how it is not sinful, hence prohibited in canons. dharmartham putrakamasya svadaresvadhikarinah. rtukale vidhanena yatsyaddoso na tatra cet. (One may say ) In that marital intercourse of a house-holder with his own wife, desiring son for virtuous cause, after menstrual discharge, there is no sin. napavadikakalpatvannaikantenetyasangatam. vedam hyadhitya snayadyadadhityaiveti sasitam. (One desiring sexual intercourse with wife) should bathe after positively reciting Vedas. Here, after reciting (not without reciting) has been preached. Being an exceptional conduct, calling it absolutely sinless, is not proper.

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82 aSTakaprakaraNam snAyAdeveti na tu yattato hIno gRhAzramaH / tatra caitadato nyAyAprazaMsA'sya na yujyate // 4 // snAna karanA hI cAhie aisA bhI nahIM hai, kyoMki brahmacaryAzrama se gRhasthAzrama hIna hai aura usameM hI maithuna sambhava hai, isa nyAya se maithuna kI prazaMsA saGgata nahIM hai // 4 // adoSakIrtanAdeva prazaMsA cet kathaM bhavet / arthApatyA sadoSasya doSAbhAvaprakIrtanAt // 5 // 'maithuna meM doSa nahIM hai', isa prakAra kathana karane mAtra se hI maithuna kI prazaMsA kaise hogI ? kyoMki arthApatti pramANa se adoSa rUpa meM kathana karane se hI usakI sadoSatA svataH hI siddha ho jAtI hai // 5 // tatra pravRttihetutvAttyAjyabuddherasambhavAt / vidhyukteriSTasaMsiddheruktireSA na bhadrikA // 6 // 'maithuna meM doSa nahIM hai', yaha ukti kalyANakara nahIM hai, kyoMki yaha kathana maithuna tyAjya hai isa buddhi ko utpanna nahIM hone detI aura maithuna pravRtti meM hetubhUta banatI hai tathA maithuna sevana kI AjJArUpa hone se yaha maithuna sevana kI siddhirUpa hai // 6 // prANinAM bAdhakaM caitacchAstre gItaM maharSibhiH / nalikAtaptakaNakapravezajJAtatastathA // 7 // maharSiyoM ( mahAvIra Adi ) ne zAstra ( vyAkhyAprajJapti ) meM kahA hai ki jisa prakAra tapta zalAkA kA nalikA meM praveza karAne se nalikA sthita tila Adi ke jIvoM kA ghAta hotA hai, usI prakAra maithuna-kriyA prANiyoM ke ghAta kA dRSTAnta hai // 7 // mUlaM caitadadharmasya tasmAdviSAnnavattyAjyamidaM yaha maithuna adharma kA mUla tathA vAlA hai| ataH mRtyu ko na cAhane vAle kI taraha tyAga denA cAhie // 8 // bhavabhAvapravardhanam / mRtyumanicchatA // 8 // saMsAra arthAt janma-maraNa ko bar3hAne mumukSu ko use viSa mizrita anna

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aSTakaprakaraNam 83. snayadeveti na tu yattato hino grhasramah. tatra caitadato nyayatprasarisa'sya na yujyate. That ( after recital ) one should compulsorily perform bath ( intending coupulation ) is not preached here, even in the inferior order of the house-holder. Here, also (in house-holder's case ) its praise is not reasonable. adosakirtanadeva prasamsa cet katham bhavet. arthapatya sadosasya dosabhavaprakirtanat. (Opponents may say ) How depicting something as faultless be considered its praise. Acarya says by circumstantial implication describing something faulty as flawless ( naturally ) amounts to its praise. tatra pravsttihetutvattyajyabuddherasambhavat. vidhyukteristasamsiddheruktiresa na bhadrika. This statement ( there is no sin in sexual carnality ) is not just, causing the inclination towards it and shunning the attitude of abstention from it. It also sounds like an injunction, advocating sexual carnality. praninam badhakar caitacchastre gitam maharsibhih. nalikataptakanakapravesajnatatastatha. Great sages have preached in canons through an illustration, that this intercourse is the destroyer of creatures, in the same way as the penetration of heated rod into pipe, kills insects. mular caitadadharmasya bhavabhavapravardhanam. tasmadvisannavattyajyamidam motyumanicchata. This ( sexual carnality ) is the cause of vices and increases the cycle of birth, hence one, not desiring death should abstain from it like that from the poisonous food.

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21 sUkSmabuddhyAzrayaNASTakam sUkSmabuddhyA sadA jJeyo dharmo dharmArthibhinaraiH / anyathA dharmabuddhyaiva tadvighAtaH prasajyate // 1 // gRhItvA glAnabhaiSajyapradAnAbhigrahaM yathA / tadaprAptau tadante'sya zokaM samupagacchataH // 2 // dharmazraddhAluoM ko sadA sUkSmabuddhi se dharma ko jAnanA cAhie, nahIM to dharmabuddhi se dharma kA bhI vighAta hotA hai| jisa prakAra glAna ( bImAra ) ko auSadhi pradAna karane kI pratijJA grahaNa kara glAna ke na milane para anta meM vaha vyakti zoka ko prApta hotA hai, kyoMki avicArita dharmabuddhi bhI dharma ke vighAta kA kAraNa bana jAtI hai // 1-2 // gRhIto'bhigrahaH zreSTho glAno jAto na ca kvacit / aho me'dhanyatA kaSTaM na siddhamabhivAJchitam // 3 // yadyapi grahaNa kI gaI pratijJA zreSTha hai, lekina kisI ke rugNa na hone para pratijJAkartA vicAra karatA hai ki merI adhanyatA kaSTaprada hai, merI iSTa-siddhi nahIM ho sakI / / 3 / / evaM hyetatsamAdAnaM glAnabhAvAbhisandhimat / sAdhUnAM tattvato yattad duSTaM jJeyaM mahAtmabhiH // 4 // isa prakAra kI pratijJA-grahaNa ke pariprekSya meM kisI ke glAna hone kA jo abhiprAya hai, vaha paramArtha kI dRSTi se satpuruSoM ke lie doSarUpa hI hai, aisA mahApuruSoM dvArA jAnanA caahie| ( tAtparya yaha hai ki kisI bImAra ko auSadha dene kI pratijJA pUrI na hone para vyakti ke dvArA yaha vicAra karanA

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21 [ Suksmabuddhyasrayanastakam ] suksmabuddhya sada jneyo dharmo dharmarthibhirnaraih. anyatha dharmabuddhyaiva tadvighatah prasajyate. grhitva glanabhaisajyapradanabhigraham yatha. tadapraptau tadante'sya sokam samupagacchatah. Virtuous persons should always reflect upon the righteousness minutely, otherwise its misapprehension mars the virtue itself. As a monk, having resolved to give the medicine to a patient is aggrieved, at the end if the patient is not available. glhito'bhigrahah srestho glano jato na ca kvacit. aho me'dhanyatam kastam na siddhamabhivanchitam. The monk feels my resolution is excellent but as no body fell ill my resolute remained unaccomplished, alas my misfortune is painful. evam hyetatsamadanam glanabhavabhisandhimat. sadhunam tattvato yattad dustam jneyam mahatmabhih. Certainly, this kind of resolution of monks, desiring the sickness, infact, be considered vicious by great souls.

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86 aSTakaprakaraNam ki koI sAdhu bImAra nahIM par3A isalie merI pratijJA bhaGga huI, vastuta: doSarUpa hai, dharma kA vidhAtaka hai ) // 4 // laukikairapi caiSo'rthoM dRSTaH sUkSmArthadarzibhiH / prakArAntarataH kaizcidata etadudAhRtam // 5 // sUkSmArthadarzI laukika puruSoM dvArA bhI aisI pratijJAoM ko doSapUrNa mAnA gayA hai, kyoMki aisI pratijJAoM meM arthApatti kI apekSA spaSTa doSa parilakSita hotA hai| kyoMki inameM dUsare ke rogI/duHkhI hone kA cintana hai| isalie prakArAntara se vAlmIki Adi kucha logoM dvArA yaha kahA gayA aGgeSveva jarAM yAtu yattvayopakRtaM mama / naraH pratyupakArAya vipatsu labhate phalam // 6 // jo tumhAre dvArA mujha para upakAra kiyA gayA, vaha mere aGgoM meM hI jarA ko prApta kare arthAt mujhe pratyupakAra karane kA avasara hI prApta na ho, kyoMki upakArI manuSya kA pratyupakAra to usake vipattiyoM meM par3ane para hI kiyA jA sakatA hai // 6 // evaM viruddhadAnAdau hInottamagateH sadA / pravrajyAdividhAne ca zAstroktanyAyabAdhite // 7 // dravyAdibhedato jJeyo dharmavyAghAta eva hi / samyagmAdhyasthyamAlambya zrutadharmavyapekSayA // 8 // ( jisa prakAra dharmabuddhi se gRhIta glAna ko auSadha-dAna kI pratijJA prakArAntara se dharmaviruddha hotI hai| ) isI nyAya se zAstra meM varjita AdhA karmAdi doSa se dUSita AhAra ke dAnAdi meM deya-buddhi evaM uttama pAtra hote hue bhI sadA dharmavyAghAta hotA hai kyoMki usase munidharma dUSita hotA hai| usI prakAra pravrajyAdi ke vidhAna meM bhI jo zAstravihita ke viruddha hotA hai, usase dharma bAdhita hotA hai / / 7 / / Agama viruddha dAna aura pravrajyAdi vidhAna ke prasaGga meM bhI yaha dharma bAdhA dravya kSetra, kAla, bhAva Adi kI apekSA se hI jAnanA caahie| samyak mAdhyasthabhAva kA Alambana kara zrutadharma arthAt Agama kI apekSA se dharmavyAghAta ko samajhanA cAhie / / 8 / /

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aSTakaprakaraNam laukikairapi caiso'rtho drstah suksmarthadarsibhih. prakarantaratah kaiscidyata etadudahrtam. This (implicit) sense (of demerit of vows etc.) is visualised even by intelligent worldly ones (non-Jaina puritans). Hence, it is expressed so, indirectly by some (Valmiki etc.). angesveva jaram yatu yattvayopakrtam mama. narah pratyupakaraya vipatsu labhate phalam. 87 Your act of obligation, done towards me, should get decrepitude, exclusively, in limbs of my body, because the return of the obligation is received in distress only (by the doer person ). evam viruddhadanadau hinottamagateh sada. pravrajyadividhane ca sastroktanyayabadhite. dravyadibhedato jneyo dharmavyaghata eva hi. samyagmadhyasthyamalambya srutadharma vyapeksaya. In the sameway to give such alms etc. as prohibited in canons and to violate the provisions made in canons in initiating etc. with a view to matters etc. (those signalled disqualified for initiation) and to consider as uprighteous to disqualified ones, infact, be known as marring the virtues. from the view-point of canons as well as from that of impartiality.

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22 bhAvavizuddhivicArASTakam bhAvazuddhirapi jJeyA yaiSA mArgAnusAriNI / prajJApanApriyAtyarthaM na punaH svAgrahAtmikA // 1 // jo mokSamArga kA anusaraNa karane vAlI hai, jise Agama kA upadeza atyanta priya hai aura jo svamatAgrahazIlA nahIM hai, aisI bhAvazuddhi ko bhI jAnanA cAhie // 1 // rAgo dveSazca mohazca bhAvamAlinyahetavaH / etadutkarSato jJeyo hantotkarSo'sya tattvataH // 2 // rAga-dveSa aura moha AtmabhAvoM ke mAlinya ke hetu haiN| vastuta: ina ( rAga-dveSa-moha ) ke utkarSa se bhAva-mAlinya kA utkarSa hI samajhanA cAhiye // 2 // tathotkRSTe ca satyasmin zuddhivaizabdamAtrakam / svabuddhikalpanAzilpanirmitaM nArthavadbhavet // 3 // rAga-dveSa evaM moha kA utkarSa hone para bhAva meM zuddhi, apanI buddhi ke kalpanA rUpI kauzala se nirmita citra kI taraha ayathArtha zabda-citra mAtra rahegI / / 3 / / na mohodriktatA'bhAve svAgraho jAyate kvacit / guNavatpAratantryaM hi tadanutkarSasAdhanam // 4 // moha arthAt rAga-dveSa kI utkaTatA ke abhAva meM kabhI bhI svamatAgraha utpanna nahIM hotA hai| ( samyagdarzanajJAnacAritra samanvita ) guNijanoM ke adhIna honA hI mohAdi ke hrAsa kA kAraNa hai // 4 //

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22 [ Bhavavisuddhivicarastakam ] bhavasuddhirapi jneya yaisa marganusarini. prajnapanapriyatyarthai na punah svagrahatmika. Bhavasuddhi or the auspicious disposition of mind, follows the path of liberation, delights in the preachings of canons and lacks personal prejudices. rago dvesasca mohasca bhavamalinyahetavah. etadutkarsato jneyo hantotkarso'sya tattvatah. Attachment, hatred and delusion are the causes of the impurity of mind. Alas, the rise in these ( attachment etc.) infact, be considered as the aggravation, correspondingly, in the impurity of the mind. tathotkrste ca satyasmin suddhirvai sabdamatrakam. svabuddhikalpanasilpanirmitam narthavadbhavet. If the attachment etc. are on the rise, the purity of mind becomes mere figment of one's imagination, existing only in words, not in the sense. na mohodriktata'bhave svagraho jayate kvacit. gunavatparatantryam hi tadanutkarsasadhanam. In the absence of aggravated delusion there is never any persistence, the subservience to more enlightened ones, is the means of subsidience of the delusion.

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90 aSTakaprakaraNam ata evAgamajJo'pi dIkSAdAnAdiSu dhruvam / kSamAzramaNahastenetyAha sarveSu karmasu // 5 // isalie ( guNijanoM ke adhIna honA moha ke hrAsa kA kAraNa hone se) AgamajJAtA bhI dIkSA- dAna Adi sabhI kArya nizcita rUpa se kSamAzramaNa ke hAtha se hI sampAdita karAyeM // 5 // idaM tu yasya nAstyeva sa nopAye'pivartate / bhAvazuddheH svaparayorguNAdyajJasya sA kutaH // 6 // yaha guNijanoM kI adhInatA to jise svIkArya nahIM hai usake pAsa moha-kSaya kA upAya hone para bhI usakA moha - kSaya nahIM hotA hai| Atma aura Atmavyatirikta-para ke guNa-doSa ko na jAnane vAle kI bhAva-zuddhi kisa prakAra ho sakatI hai / / 6 // tasmAdAsannabhavyasya sthAnamAnAntarajJasya prakRtyAzuddhacetasaH / guNavadbahumAninaH // 7 // aucityena pravRttasya kugrahatyAgato bhRzam / sarvatrAgamaniSThasya isa kAraNa se Asanna mokSagAmI, svabhAva se zuddhacitta, guNAspada vyaktiyoM ( AcAryAdi ) ke mahattva aura sammAna kA vizeSa rUpa se jJAtA, guNiyoM kA atyadhika Adara karane vAlA, guNa aura yogyatA ke anurUpa pravRtta hone vAlA, kadAgraha kA atizaya tyAgI aura sarvatra saba viSayoM meM AgamaniSTha sAdhaka kI hI bhAvazuddhi AgamAnusAriNI hotI hai / / 7-8 // bhAvazuddhiryathoditA // 8 //

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aSTakaprakaraNam 91 ata evagamajno'pi diksadanadisu dhruvam. ksamasramanahastenetyaha sarvesu karmasu. That is why, it is said, in the case of those proficient in canons also, initiation etc. all the rituals be, definitely, performed by the hands of the ksamasramana-Guru ( Acarya ). idam tu yasya nastyeva sa nopaye'pi vartate. bhavasuddheh svaparayorgunadyajnasya sa kutah. A person, not possessing this subservience to the more virtuous, inspite of all means, is farther from the purity of mind, how can a person ignorant of his own virtues and that of others, attain the ( purity of mind ). tasmadasannabhavyasya prakrtya suddhacetasah. sthanamanantarajnasya gunavadbahumaninah. aucityena pravsttasya kugrahatyagato bhisam. sarvatragamanisthasya bhavasuddhiryathodita. One has the purity of mind in, real sense, due to the subordination of more virtuous, who is likely to attain salvation immediately, it is endowed with innate pure conscientious, is aware of the due respect in relation to the hierarchy ( of monks ) and helds the virtuous ones in esteem, is inclined appropriately (in righteous activities ), is extremely non-prejudiced and is always conforming to the canonical commands.

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23 zAsanamAlinyaniSedhASTakam yaH zAsanasya mAlinye'nAbhogenApi vartate / sa tanmithyAtvahetutvAdanyeSAM prANinAM dhruvam // 1 // badhnAtyapi tadevAlaM paraM saMsArakAraNam / vipAkadAruNaM ghoraM sarvAnarthavivardhanam // 2 // ajJAnatAvaza bhI zAsana kI avanati karane vAlA manuSya anya prANiyoM ke mithyAtva kA kAraNa hone se nizcita rUpa se saba anarthoM kI vRddhi karane vAlA hone se ghora dAruNa duHkhadAyI phala dene vAle evaM saMsAra-vRddhi ke kAraNa rUpa mithyAtva mohanIya karma ko bA~dhatA hai // 1-2 / / yastUtratau yathAzakti so'pi samyaktvahetutAm / anyeSAM pratipadyeha tadevApnotyanuttaram // 3 // prakSINatIvrasaMklezaM prazamAdiguNAnvitam / / nimittaM sarvasaukhyAnAM tathA siddhisukhAvaham // 4 // yathAsAmarthya jinapravacana ( zAsana ) kI unnati evaM prabhAvanA meM pravRtta manuSya dUsaroM ke samyaktva kI prApti kA hetubhUta hone se tIvra ( anantAnubandhI ) kaSAyoM ko kSINa karane vAlA evaM prazamAdi guNoM se yukta hokara, sabhI sukhoM ke nimitta tathA siddhi-sukha ko prApta karAne vAle samyaktva ko prApta karatA hai // 3-4 //

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23 [ Sasanamalinyanisedhastakam ] yah sasanasya malinye'nabhogenapi varttate. sa tanmithyatvahetutvadanyesam praninam dhruvam. badhnatyapi tadevalam param samsarakaranam. vipakadai unam ghoram sarvanarthavivardhanam. The one, even ignorantly, engaged in maligning the Jina Order, thus being the cause of perversity in other creatures, certainly binds ( himself ) intense ( deluding ) Karman, which aggravates all kinds of misfortunes, leads to dire consequences and is the prime cause of world-cycle. yastunnatau yathasakti so'pi samyaktvahetutam. anyesam pratipadyeha tadevapnotyanuttaram. praksinativrasarklesam prasamadigunanvitam. nimittam sarvasaukhyanam tatha siddhisukhavaham. ( Conversely ) The one, engaged in the elevation of Jina-order, with the best of one's capacity, being instrumental in other's attaining enlightened world-view, himself attains that excellent ( enlightened world-view ). It annihilates intense miserable afflictions, is blessed with the virtues of tranquility etc., is the cause of all the delights, and is the bestower of the bliss of the salvation.

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94 aSTakaprakaraNam ataH sarvaprayatnena mAlinyaM zAsanasya tu / prekSAvatA na kartavyaM pradhAnaM pApasAdhanam // 5 // isalie buddhimAna ko sabhI prakAra se pApa ke mukhya kAraNarUpa jinazAsana kA mAlinya nahIM karanA cAhie // 5 // asmAcchAsanamAlinyAjjAtau jAtau vigarhitam / pradhAnabhAvAdAtmAnaM sadA dUrIkarotyalam // 6 // mithyAtva-bandhana ke hetu rUpa jinazAsana-mAlinya ke kAraNa pratyeka bhava meM vigarhita yA nindita vyakti AtmA ke pradhAna bhAva arthAt samyaktva se svayaM ko sadA dUra rakhatA hai // 6 // kartavyA connatiH satyAM zaktAviha niyogataH / avandhyaM bIjameSA yattattvataH sarvasampadAm // 7 // jina-zAsana kA mAlinya nahIM karanA, mAtra itanA hI nahIM, apitu sAmarthya hone para niyama se isa jinazAsana kI unnati karanI cAhie, kyoMki zAsana kI prabhAvanA nizcita rUpa se saba prakAra kI sampadA kA avandhya arthAt phalasAdhaka bIja hotA hai / / 7 / / ata unnatimApnoti jAtau jAtau hitodayAm / kSayaM nayati mAlinyaM niyamAtsarvavastuSu // 8 // isa prakAra jinazAsana kI prabhAvanA pratyeka bhava meM kalyANAnubandhI utkarSa prApta karAtI hai aura jinazAsana kA mAlinya aparihArya rUpa se samasta viSayoM meM vinAza kI ora le jAtA hai / / 8 / /

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aSTakaprakaraNam atah sarvaprayatnena malinyam sasanasya tu. preksavata na kartavyam pradhanam papasadhanam. Therefore, an intelligent one should try his best, not to malign the Jina-order. This ( defilement ) is the prime cause of the sin. asmacchasanamalinyajjatau jatau vigarhitam. pradhanbhavadatmanam sada durikarotyalam. Due to this malignity of the Jina-order, he is doomed to births after birth and always retreats himself far away from the prime nature of the soul. kartavya connatih satyam Saktaviha niyogatah. avandhyam bijamesa yattattvatah sarvasampadam. The one should inevitably try to elevate ( Jinaorder ) if capable of, because it always brings reward and virtually brings all kinds of good fortunes. ata unnatimapnoti jatau jatau hitodayam. ksayam nayati malinyam niyamatsarvavastusu. Thus, a person ( by means of the elevation of the Jina-order ) attains elevation, originating auspicious bondage in corresponding births and this ( laudation ) surely eliminates the malignity regarding all matters.

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24 puNyAnubandhipuNyAdivivaraNASTakam gehAdgehAntaraM kazcicchobhanAdadhikaM naraH / yAti yadvatsudharmeNa tadvadeva bhavAdbhavam // 1 // jisa prakAra koI puruSa eka ramaNIya ghara meM se dUsare adhika ramaNIya ( ramaNIyatara ) ghara meM jAtA hai, usI prakAra puruSa zubha AcaraNa ke dvArA eka zubha bhava se dUsare zubhatara bhava meM jAtA hai // 1 // gehAdgehAntaraM yAti yadvadasaddharmAttadvadeva bhavAdbhavam // 2 // jisa prakAra koI puruSa eka ramaNIya ghara meM se dUsare azobhana ghara meM jAtA hai, usI prakAra vyakti azubha AcaraNa dvArA eka zubha bhava se dUsare azubha bhava meM jAtA hai // 2 // gehAdgehAntaraM kazcidazubhAdadhikaM naraH / yAti yadvanmahApApAtvavadeva bhavAdbhavam // 3 // jisa prakAra koI vyakti azubha ghara meM se azubhatara ghara meM jAtA hai, usI prakAra mahApApa se koI vyakti azubha bhava se azubhatara bhava meM jAtA hai // 3 // kazcicchobhanAditarannaraH / gehAdagehAntaraM kazcidazubhAditarannaraH / yAti yadvatsudharmeNa tadvadeva bhavAdbhavam // 4 // jisa prakAra koI puruSa azobhana ghara se anya ( arthAt ) ramaNIya ghara meM jAtA hai, usI prakAra saddharma dvArA manuSya azubha bhava meM se zubha bhava meM jAtA hai // 4 //

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24 [Punyanubandhipunyadivivaranastakam] gehadgehantaram kascicchobhanadadhikam narah. yati yadvatsudharmena tadvadeva bhavadbhavam. As someone shifts to a more charming house evicting the previous one, similarly, due to the virtues ( cause by auspicious bondage ) one transmigrates to a better birth or world after the present. gehadgehantaram kascicchobhanaditarannarah. yati yadvada addharmattadvadeva bhavadbhavam. As one shifts to an unpleasant house, evicting a charming one, likewise due to vices, one transmigrates to inauspicious birth or world, after the auspicious one. gehadgehantaram kascidasubhadadhikam narah. yati yadvanmahapapattadvadeva bhavadbhavam. As someone shifts to more unpleasant house than the evicted one, in the same way, because of heinous evils, one transmigrates to the worse birth or world than the one left previously. gehadgehantaram kascidasubhaditarannarah. yati yadvatsudharmena tadvadeva bhavadbhavam. As someone shifts to pleasant house, evicting unpleasant house, similarly, on account of righteousness, one transmigrates to the auspicious birth, leaving the inauspicious one.

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98 aSTakaprakaraNam zubhAnubandhyataH puNyaM kartavyaM sarvathA naraiH / / yatprabhAvAdapAtinyo jAyante sarvasampadaH // 5 // ata: manuSya ko sarvathA zubhaphaladAyI puNyakarma karanA cAhie, jisa ( zubhaphaladAyI karma ) ke prabhAva se samasta anazvara sampadAe~ prApta hotI sadAgamavizuddhena kriyate tacca cetasA / etacca jJAnavRddhebhyo jAyate nAnyataH kvacit // 6 // sadA Agama dvArA vizuddha citta se zubha puNyabandha hotA hai aura yaha zuddha citta jJAnavRddhoM arthAt zrutasthaviroM kI AjJA meM rahane se utpanna hotA hai, anya kisI kAraNa se nahIM // 6 // cittaratnamasaMkliSTamAntaraM dhanamucyate / yasya tanmuSi taM doSaistasya ziSTA vipattayaH // 7 // kaSAyarahita citta AdhyAtmika sampadA kahA jAtA hai| jisa manuSya kA cittarUpI ratna ( rAga-dveSAdi dvArA ) hara liyA gayA hai usake pAsa vipattiyA~ vidyamAna rahatI haiM / / 7 / / dayA bhUteSu vairAgyaM vidhivadgurupUjanam / vizuddhA zIlavRttizca puNyaM puNyAnubandhyadaH // 8 // jIvoM para dayA, vairAgya, vidhipUrvaka gurupUjana aura vizuddha zIlavRtti ( hiMsAdirahita sadanuSThAna ) ye saba puNyAnubandhI puNya ke nimitta haiM // 8 //

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aSTakaprakaraNam 99 subhanubandhyatah punyam kartavyam sarvatha naraih. yatprabhavadapatinyo jayante sarvasampadah. Therefore, men should perform. by all means, virtuous deeds, causing auspicious bondage because all the good fortunes effected by it are non-decaying. sadagamavisuddhena kriyate tacca cetasa. etacca jnanavrddhebhyo jayate nanyatah kvacit. That ( auspicious bondage ) is always caused by the thought, purified by canons and this purity of thought occurs by no other means, except obeying the elder monks. cittaratnamasanklistamantaram dhanamucyate. yasya tanmusitam dosaistasya sista vipattayah. May be that thought, innately, conform to the path ( preached by canons ), however, because of blessings of highly enlightened ones, it ( thought ) certainly, becomes clearer and attains the excellence. daya bhutesu vairagyam vidhivadgurupujanam. visuddha silavsttisca punyam punyanubandhyadah. The compassion towards living beings detachment towards worldly life, worship of the teacher ( Guru ) with appropriate rituals and the righteous conduct, all being the causes of auspicious bondage, bind virtuous karmas.

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25 puNyAnubandhipuNyapradhAnaphalASTakam ataH prakarSasamprAptAdvijJeyaM phalamuttamam / tIrthakRtvaM sadaucitya pravRttyA mokSasAdhakam // 1 // isalie utkRSTatA ko prApta puNyAnubandhI puNya meM sadA aucityapUrNa pravRtti ke kAraNa mokSasAdhaka tIrthaGkara nAmakarma kA uttama phala prApta hotA hai, yaha samajhanA cAhie // 1 // sadaucityapravRttizca garbhAdArabhya tasya yat / tatrApyabhigraho nyAyyaH zrUyate hi jagadguroH // 2 // usa jagadguru tIrthaGkara mahAvIra kA garbha se lekara hI aucityapUrNa AcaraNa dikhAI detA hai| garbha meM bhI unakA nyAya - saGgata abhigraha arthAt pratijJA- vizeSa sunI jAtI hai / / 2 / / pitrudveganirAsAya mahatAM sthitisiddhaye / iSTakAryasamRddhyarthamevambhUto jinAgame // 3 // mAtA-pitA ke udvega arthAt cintA ko dUra karane ke lie, mahAn puruSoM kI vyavasthA sthApita karane ke lie arthAt anya mahAn loga bhI mAtA-pitA kA udvega dUrakara pradhAna mArga kA anusaraNa kareM tathA iSTa kArya kI niSpatti ke lie unakA yaha abhigraha jinAgama ( kalpasUtra ) meM bhI prApta hotA hai / / 3 / / jIvato gRhavAse'smin yAvanme pitarAvimau / tAvadevAdhivatsyAmi gRhAnahamapISTataH // 4 jaba taka mere mAtA-pitA jIvita raheMge taba taka maiM bhI icchApUrvaka gRhasthavAsa meM rahU~gA // 4 //

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25 [ Punyanubandhipunyapradhana phalastakam ] atah prakarsasampraptadvijneyam phalamuttamam. tirthakrtvam sadaucityapravrttya moksasadhakam. Henceforth, the sublimated auspicious bondage bestows the most excellent reward seerhood (Tirthankaratva) as ever inclined towards right activities leads to emancipation. sadaucityapravrttisca garbhadarabhya tasya yat. tatrapyabhigraho nyayyah sruyate hi jagadguroh. From the very beginning of the descent of the foetus of the teacher of the universe in his mother's womb, his ever right inclination as well as proper secret resolute, is heard of even therein. pitrudveganirasaya mahatam sthitisiddhaye. istakaryasamrddhyarthamevambhuto jinagame. To eliminate the distress of parents, to substantiate the traditions of the great men and for the prospering of his desired objective (initiation ), this secret resolute was made by him as mentioned in the Jaina canon ( Kalpasutra ). jivato grhavase'smin yavanme pitaravimau. tavadevadhivatsyami grhanahamapistatah. (So long ) I would also willingly live in this house as long as my present parents (Trisala and Siddhartha) are alive and remain in this (present) order of the house-holder.

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102 aSTakaprakaraNam imau zuzrUSamANasya gRhAnAvasato gurU / pravrajyApyAnupUryeNa nyAyyA'nte me bhaviSyati // 5 // ghara meM rahate hue apane mAtA-pitA kI sevA karane se merI pravrajyA bhI anukrama se anta meM samyak hogI // 5 // sarvapApanivRttiryat sarvathaiSA satAM matA / gurudvegakRto'tyantaM neyaM nyAyyopapadyate // 6 // jo pravrajyA saba pApoM kI nivRttirUpa hai aura saba prakAra se satpuruSoM dvArA iSTa hai, ata: mAtA-pitA ko atyanta udvega dene vAlI merI yaha pravrajyA unake jIvita rahate nyAyasaGgata pratIta nahIM hotI hai // 6 // prArambhamaGgalaM hyasyA guruzuzrUSaNaM param / etau dharmapravRttAnAM nRNAM pUjA''spadaM mahat // 7 // guru sthAnIya mAtA-pitA kI sevA isa pravrajyA kA Adi aura uttama maGgala hai, kyoMki ye mAtA-pitA dharma meM pravRtta manuSyoM ke mahAn pUjAspada sa kRtajJaH pumAn loke sa dharmagurupUjakaH / / sa zuddhadharmabhAk caiva ya etau pratipadyate // 8 // vahI manuSya isa saMsAra meM kRtajJa hai, vahI dharma aura guru kA pUjaka hai aura vahI zuddha dharma kA pAtra hai, jo mAtA-pitA kI pUjA karatA hai // 8 //

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aSTakaprakaraNam 103 imau susrusamanasya grhanavasato guru. pravrajyapyanupurvyena nyayya'nte me bhavisyati. By attending my parents and living as householder ( for the purpose ) my renunciation also would be in due order and proper, at the termination ( of service ). sarvapapanivsttiryat sarvathaina satam mata. gurudvegakrto'tyantai neyam nyayyopapadyate. Because, the abstention from all the sins by all means, is desired by learned in this renunciation, hence ( that renunciation ) causing too much distress to the parents, is not proper. prarambhamangalam hyasya gurususrusanam param. etau dharmapravsttanam nlnam puja'spadam mahat. Attending upon the parents, is virtually the excellent primary benediction of the renunciation, because for the men, pursuing the path of liberation, they (parents ) are the esteemed object of worship. sa krtajnah puman loke sa dharmagurupujakah. sa suddhadharmabhak caiva ya etau pratipadyate. He, the one, intent upon the service of parents, is grateful, is worshipping the religious teacher and pursues the pure religion.

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26 tIrthakRddAnamahattvasiddhyaSTakam jagadgurormahAdAnaM saGkhyAvaccetyasaGgatam / zatAni trINi koTInAM sUtramityAdi coditam // 1 // jagadguru tIrthaGkara kA dAna saMkhyA meM parimita hone se ise mahAdAna kahanA asaGgata hogA kyoMki AcArAGga, Avazyaka-niyukti Adi sUtroM meM ise 300 karor3a svarNa mudrA ( 3,88,80,00,000 ) kahA gayA hai // 1 // anyastvasaGkhyamanyeSAM svatantreSUpavarNyate / tattadeveha tadyuktaM mahacchabdopapattitaH // 2 // jisa prakAra dUsare bauddhoM Adi ne bodhisatvoM ke dAna ko apane zAstroM meM asaMkhya ( aparimita ) varNita kiyA hai, yadi unake dAna meM mahat zabda upapatti se saGgata hai to usI prakAra tIrthaGkara ke dAna ke viSaya meM bhI. mahat zabda yuktisaGgata hai // 2 // tato mahAnubhAvatvAtteSAmeveha yuktimat / jagadgurutvamakhilaM sarvaM hi mahatAM mahat // 3 // isa kAraNa mahAdAna dvArA hI una tIrthaGkaroM kA mahAnubhAvatva yuktisaGgata hai| isI prakAra unakA sampUrNa jagadgurutva bhI yuktisaGgata hai, kyoMki mahAn puruSoM kA sabhI kucha mahAn hotA hai / / 3 / / evamAheha sUtrArtha nyAyato'navadhArayan / kazcinmohAttatastasya nyAyalezo'tra daryate // 4 // mohavaza jaina sUtra ke artha ko nyAyAnusAra na samajhate hue kucha loga isa prakAra parimita saMkhyA vAle dAna ko mahat dAna na honA kahate haiN| isalie

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26 [Tirthakrddanamahattvasiddhyastakam] jagadgurormahadanam sarkhyavaccetyasangatam. satani trini kotinam sutramityadi coditam. As mentioned three hundred crores etc. in the canons being numerable ( to describe ) the charity of the teacher of the Universe as Great is not proper. anyaistvasankhyamanyesam svatantresupavarnyate. tattadeveha tadyuktam mahacchabdopapattitah. Others ( Buddhists ) depict their ( Bodhisattva's ) alms in their canons as innumerable hence, here, that ( innumerable charity ) specified by the term Great ( Mahat ) is so ( Great charity ) justified. tato mahanubhavatvattesameveha yuktimat. jagadgurutvamakhilam sarvam hi mahatam mahat. Therefore, on account of this magnanimity, only theirs ( Boddhisattvas charity alone ) is, appropriately, the Great one in this world, their being the teacher of the universe is also appropriate. Surely, the entire activities of the Great persons are magnanimous. evamaheha sutrartham nyayato'navadharayan. kascinmohattatastasya nyayalesotra darsyate. Not ascertaining logically, some deluded Buddhists explained thus ( as already said ), the meaning ,

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106 aSTakaprakaraNam yuktipUrvaka unakA yahA~ samAdhAna kiyA jA rahA hai // 4 // mahAdAnaM hi saMkhyAvadarthyabhAvAjjagadguroH / siddhaM varavarikAtastasyAH sUtre vidhAnataH // 5 // parimita hokara bhI jagadguru tIrthaGkara kA dAna mahAdAna siddha hai, kyoMki koI arthI ( yAcaka ) zeSa na rahane se aura 'varavarikA' arthAt mA~go jo mA~ganA hai, isa prakAra zAstra meM vidhAna hone se una jagadguru kA dAna mahAdAna hai // 5 // tayA saha kathaM saMkhyA yujyate vyabhicArataH / tasmAdyathoditArthaM tu saMkhyAgrahaNamiSyatAm // 6 // usa varavarikA arthAt icchita dAna ke sAtha saMkhyA kA visaMvAda hone se saMkhyA kI saGgati nahIM baiThatI hai to yathAkathita Azaya vAle arthI ( yAcaka ) ke abhAvarUpa artha meM saMkhyA kA grahaNa samajheM // 6 // mahAnubhAvatApyeSA tadbhAve na yadarthinaH / viziSTasukhayuktatvAtsanti prAyeNa dehinaH // 7 // dharmodyatAzca tadyogAtte tadA tattvadarzinaH / / mahanmahattvamasyaivamayameva jagadguruH // 8 // unakI mahAnubhAvatA arthAt udAratA bhI isI meM hai ki unake hone para koI yAcaka nahIM rahatA hai kyoMki prAyaH sabhI prANI viziSTa sukha vAle hote haiM, dharma meM tatpara hote haiM aura unake sahayoga se satyadraSTA banate haiN| yahI unakI mahatI mahattA hai, unakA jagadgurutva hai // 7-8 //

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aSTakaprakaraNam 107 of the Jaina sutras, a bit of logic is shown to them, herein. mahadanam hi sarikhyavadarthyabhavajjagadguro). siddham varavarikatastasyah sutre vidhanatah. Though numeral yet due to the absence of almseekers as well as because of his proclaimation : 'ask for alms', 'ask for alms' the magnanimity of his charity is established, and it ( proclaimation ) is depicted in canonical sutras. taya saha katham sankhya yujyate vyabhicartah. tasmadyathoditartham tu sankhyagrahanamisyatam. Being contradictory, enumerated charity and that (Varavarika: ask for alms ) can not go together, therefore, the desired object of that depicted numeral (charity ) may be taken as referred to those of alms seekers. mahanubhavatapyesa tadbhave na yadarthinah. visistasukhayuktatvatsanti prayena dehinah. dharmodyatasca tadyogatte tada tattvadarsinah. mahanmahattvamasyaivamayameva jagadguruh. Its (Charity's ) magnanimity ensues from the absence of alm-seekers in his ( seer's ) presence. because almost all the creatures become blessed with excellent pleasure in his presence. All the creatures in his contact become inclined towards virtues and become seers of the reality. Here lies his magnanimity ( exalted dignity ) and thus, he is the only teacher of the universe.

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27 tIrthakRddAnaniSphalatAparihArASTakam kazcidAhAsya dAnena ka ivArthaH prasidhyati mokSagAmI dhruvaM hyeSa yatastenaiva janmanA // 1 // kucha kahate haiM ki isa dAna se unakA kauna sA artha ( prayojana ) siddha hotA hai kyoMki nizcita rUpa se ve isI janma meM mokSagAmI haiM / / 1 / / ucyate kalpa evAsya tIrthakRnnAmakarmaNaH / udayAtsarvasattvAnAM hita eva pravartate // 2 // ( AcArya haribhadra kA pratyuttara ) kahA jAtA hai ki tIrthaGkara-nAmakarma ke udaya se ve samasta prANiyoM ke kalyANa kI hI pravRtti karate haiM / 2 / / dharmAGgakhyApanArtha ca dAnasyApi mahImatiH / avasthaucityayogena sarvasyaivAnukampayA // 3 // ( dAtA evaM yAcaka donoM ke sambandha meM ) ucita paristhitiyoM ke yoga se ( sAdhu evaM gRhastha ) sabhI kI anukampA hetu dharma ke aGga ke rUpa meM dAna kI prasiddhi ke liye mahAmati bhagavAn ne dAna diyA // 3 // zubhAzayakaraM hyetadAgrahacchedakAri ca / sadabhyudayasArAGgamanukampAprasUti ca // 4 // anukampAjanita yaha dAna prazasta citta kA janaka, mamatva kA nAza karanevAlA, zubha puNya ke abhyudaya meM uttama arthAt pradhAna kAraNa hai / / 4 / /

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27 [ Tirthakrddananisphalatapariharastakam] kascidahasya danena ka ivarthah prasiddhyati. moksagami dhruvam hyesa yatastenaiva janmana. One may say as to what purpose is served by his (Seer's) act of charity when he is, certain to attain liberation in the same birth. ucyate kalpa evasya tirthakrnnamakarmanah. udayatsarvasattvanam hita eva pravarttate. (Haribhadra's reply) It is said that this is (his) prime duty because of the rise of Tirthankaranamakarman he is bound to be inclined towards the welfare of all the creatures. dharmangakhyapanartham ca danasyapi mahamatih. avasthaucityayogena sarvasyaivanukampaya. Because of the appropriate occasion ( caused by ideal combination of donor and alm-seekers ), also due to compassion towards the creatures as a whole, and to establish (the charity) as the part of the virtue, the charity is made even by Great minded (Lord Mahavira ). subhasayakaram hyetadagrahacchedakari ca. sadabhyudayasaramgamanukampaprasuti ca. This act of charity, emanating from compassion, causes auspicious mind and eliminates attachment and is the main cause in the rise of meritorious karman. .

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110 aSTakaprakaraNam jJApakaM cAtra bhagavAn niSkrAnto'pi dvijanmane / devadUSyaM dadaddhImAnanukampAvizeSataH // 5 // yahA~ ( sAdhu-pradatta ) dAna viSayaka dRSTAnta svayaM bhagavAn mahAvIra haiM, niSkrAnta ( gRhasthAzrama tyAgI ) jJAnI prabhu anukampA se brAhmaNa ko devadUSya dete haiM // 5 // itthamAzayabhedena nAto'dhikaraNaM matam / api tvanyadguNasthAnaM guNAntaranibandhanam // 6 // isa prakAra Azaya bheda hone se gRhastha kA dAna pApakArI pravRtti nahIM mAnI gayI hai, apitu dezavirata samyagdRSTi rUpa gRhastha ke paJcama guNasthAna ko dAna ( atithi saMvibhAga vrata ) ke dvArA anya sarvavirati rUpa chaThe guNasthAna kA hetu mAnA gayA hai / / 6 / / ye tu dAnaM prazaMsantItyAdisUtraM tu yatsmRtam / avasthAbhedaviSayaM draSTavyaM tanmahAtmabhiH // 7 // 'jo dAna kI prazaMsA karate haiM' .... ityAdi jo sUtra ( zloka ) kahe gaye haiM, use jJAniyoM ne dAtA aura pAtra kI avasthA vizeSa ko lakSyakara kahA hai, aisA samajhanA cAhie // 7 // evaM na kazcidasyArthastattvato'smAtprasiddhayati / apUrvaH kintu tatpUrvamevaM karma prahIyate // 8 // isa prakAra tIrthaGkara ke dAna se tattvata: koI apUrva-abhinava prayojana siddha nahIM hotA parantu isa prakAra ke dAna se pUrva meM ba~dhe hue karma kSINa hote haiM / / 8 //

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aSTakaprakaraNam 111 jnapakam catra bhagavan niskranto'pi dvijanmane. devadusyam dadaddhimananukampavisesatah. There is also an instance, of the enlightened Lord Mahavira ( illustrating the charity of monks ) of gifting away his devadusya ( the celestial cloth ) to the Brahmin, because of compassion, even after renunciation. itthamasayabhedena nato'dhikaranam matam. apitvadanyadgunasthanam gunantaranibandhanam. Thus it, ( this act of charity ) with a particular ( compassionate ) disposition of mind, is not to be considered as sinful, instead ( be known ) as the cause of the other ( 6th ) stage of spiritual development ( of monks ) in succession to that ( 5th one of the laities ). ye tu danam prasassantityadisutram tu yatsmotam. avasthabhedavisayam drastavyam tanmahatmabhih. The aphorisms like propounding, "Those who praise charity etc." be considered so in a particular context by the great saints. evam na kascidasyarthastattvato'smatprasiddhyati. apurvah kintu tatpurvamevam karma prahiyate. Thus, by Seer's charitable act, no new purpose is really achieved but by it the old karmas are destructed.

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rAjyAdidAne'pi tIrthakRto-doSAbhAva pratipAdanASTakam anyastvAhAsya rAjyAdipradAne doSa eva tu / mahIdhikaraNatvena tattvamArge'vicakSaNaH // 1 // 28 zaGkA tattvamArga samajhane meM akuzala loga kahate haiM ki dIkSita hote samaya rAjyAdi ke dAna meM doSa hai, kyoMki vaha mahApApa kA AdhArabhUta hai // 1 // - apradAne hi rAjyasya nAyakAbhAvato janAH / mitho vai kAladoSeNa maryAdAbhedakAriNaH // 2 // vinazyantyadhikaM yasmAdiha loke paratra ca / zaktau satyAmupekSA ca yujyate na mahAtmanaH // 3 // tasmAttadupakArAya tatpradAnaM guNAvahaM / parArthadIkSitasyAsya vizeSeNa jagadguroH // 4 // rAjya dUsaroM ko na dene para svAmI ke abhAva meM kAla- - doSa arthAt avasarpiNI kAla ke prabhAva se strI, dhanAdi ke viSaya meM sva- para kI maryAdA kA ullaGghana karane vAle loga paraspara lar3akara isa loka aura paraloka meM atyadhika vinAza ko prApta hoNge| ataH usa vinAza ko rokane kI sAmarthya hone se mahAtmAoM dvArA rAjya vyavasthA kI upekSA karanA yuktisaGgata nahIM hai| isa kAraNa paropakAra ke lie dIkSita hone vAle jagadguru tIrthaGkaroM kA isa jagat ke upakAra ke lie anya ko rAjya pradAna karanA vizeSa rUpa se guNakArI hai / / 2-4 /

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28 [ Rajyadidane'pi-tirthakrto-dosabhavapratipadanastakam ] anyastvahasya rajyadipradane dosa eva tu. mahidhikaranatvena tattvamarge'vicaksanah. Others, not versed in comprehending the real path, may say that handing over of the kingdom etc. (by teacher of the universe) is, certainly, a demerit being the cause of the great vices. apradane hi rajyasya nayakabhavato janah. mitho vai kaladosena maryadabhedakarinah. vinasyantyadhikam yasmadiha loke paratra ca. saktau satyamupeksa ca yujyate na mahatmanah. tasmattadupakaraya tatpradanam gunavaham. pararthadiksitasyasya visesena jagadguroh. Definitely, if throne is not handed over, the people, in the absence of its leader and also due to the defilement of time, will mutually violate the limitations, hence will suffer heavily in this world and the other. Therefore, being competent, the negligence on the part of the Great soul, is not viable. That is why from the view-piont of philanthropy, giving away that (the state etc. ), especially, by teacher of the universe, initiated for benevolence, is virtue.

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114 aSTakaprakaraNam evaM vivAhadharmAdau tathAzilpanirUpaNe / na doSo hyuttamaM puNyamitthameva vipacyate // 5 // isI prakAra vivAha karane, kula, grAma aura rAjya - dharma ko aGgIkAra karane meM tathA zilpa-nirUpaNa meM bhI doSa nahIM hai, kAraNa ki uttama puNya vAle tIrthaGkara nAmakarma kA vipAka isI rIti se hotA hai // 5 // kiJcehAdhikadoSebhyaH sattvAnAM rakSaNaM tu yat / upakArastadevaiSAM pravRtyaGgaM tathAsya ca // 6 // isake atirikta prANiyoM kA adhika doSoM se rakSaNarUpa jo paropakAra hai, vahI tIrthaGkaroM kI pravRtti kA kAraNa hai // 6 // nAgAde rakSaNaM yadvadgartAdyAkarSaNena tu / kurvanna doSavAMstadvadanyathAsambhavAdayam // 7 // jisa prakAra sarpAdi se rakSA ke lie kisI ko gartAdi meM khIMcane se koI doSa nahIM hai, usI prakAra anya vikalpa na hone se vivAha - dharmAdi kA upadeza karane vAlA doSI nahIM hai // 7 // itthaM caitadihaiSTavyamanyathA dezanAplayam / kudharmAdinimittatvAddoSAyaiva prasajyate // 8 // isa prakAra isa rAjyAdi ke dAna ko nirdoSa mAnanA cAhiye anyathA dharmadezanA bhI kudharma, kuzAstra Adi meM nimitta rUpa hone se sadoSa kahI jAyagI // 8 11

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aSTakaprakaraNam 115 eva vivahadharmadau tatha silpanirupane. na doso hyuttamam punyamitthameva vipacyate. Thus, in marriage duties etc. as well as in demonstrating crafts etc. there is no sin because excellent merit ( auspicious Tirthankara namakarman ) is realised in this way. kincehadhikadosebhyah sattvanam raksanam tu yat. upakarastadevaisam pravsttyangam tathasya ca. Moreover, the motive, of that service of the creatures ( aimed at ) protecting them from more sins, is the cause of his ( Seer's ) inclination that way ( in giving away state etc. ). nagade raksanam yadvadgartadyakarsanena tu. kurvanna dosavamstadvadanyatha'sambhavadayam. Just as one, pulling out somebody from the pits etc. to protect from snakes etc., is not guilty, similarly, ( in granting the state etc., he does not commit sin ) because of avoiding otherwise ( dire consequences ). itthar caitadihaistavyamanyatha desanaplayam. kudharmadinimittatvaddosayaiva prasajyate. In this way, ( to avoid dire consequences ) by inflicting ( little harm ) this ( handing over state etc. ) be considered ( blemishless ) otherwise precept etc. also being the cause of vices etc. ( will be considered ) as producing demerit.

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29 sAmAyikasvarUpanirUpaNASTakam sAmAyikaM ca mokSAGgaM paraM sarvajJabhASitam / vAsIcandanakalpAnAmuktametanmahAtmanAm // 1 // sarvajJa praNIta, mokSa kA pradhAna kAraNa yaha sAmAyika kATane vAlI kulhAr3I ko bhI suvAsita karane vAle candana vRkSa ke samAna apakArI ke prati bhI upakAra karane vAle mahAtmA puruSoM ko hI prApta hotI hai // 1 // niravadyamidaM jJeyamekAntenaiva tattvataH / / kuzalAzayarUpatvAtsarvayogavizuddhitaH // 2 // isa sAmAyika cAritra ko zubha pariNAmarUpa hone se tathA mana, vacana, kAya - ina tInoM yogoM kI zuddhirUpa hone se sarvathA niSpApa jAnanA cAhiye // 2 // yatpunaH kuzalaM cittaM lokadRSTayA vyavasthitam / tattathaudAryayoge'pi cintyamAnaM na tAdRzam // 3 // ( sAmAyika mokSa kA kAraNa hai ) ata: jo lokadRSTi se zubha mana rUpa pratiSThita hai vaha laukika udAratA vAlA ho bhI to use sAmAyika yukta nahIM samajhanA cAhie / / 3 // mayyeva nipatatvetajjagaduzcaritaM yathA / / matsucaritayogAcca muktiH syAtsarvadehinAm // 4 // jaisA ki bodhisatva buddha ne kahA - "jagat ke jIvoM kA sArA duzcacarita mere meM A jAya aura mere sucaritra ke yoga se sabhI prANiyoM ko mokSa mile // 4 //

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29 [ Samayikasvarupanirupanastakam ] samayikam ca moksangam param sarvajnabhasitam. vasicandanakalpanamuktametanmahatmanam. Preached by omniscient, this equanimity occurs to the Great souls, who resemble the sandal ( tree ) emiting perfume to the carpenter's adze ( cutting doing ill towards it) and is the prime cause of liberation. niravadyamidam jneyamekantenaiva tattvatah. - kusalasayarupatvatsarvayogavisuddhitah. This equanimous conduct, being auspicious in nature, all the activities (mental, vocal and physical ), being pure therein, be really considered absolutely sinless. yatpunah kusalam cittam lokadrstya vyavasthitam. tattathaudaryayoge'pi cintyamanam na tadrsam. But that auspicious mind, well known empirically also caused by magnanimity, is not to be thought of like that (equanimous conduct ). mayyeva nipatatvetajjagadduscaritam yatha. matsucaritayogacca muktih syatsarvadehinam. May, all the vicious conduct of the world, descent on me, and as an effect of my righteous conduct, all the worldly creatures attain salvation. .

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118 aSTakaprakaraNam asambhavIdaM yadvastu buddhAnAM nirvRtizruteH / sambhavitve'tviyaM na syAttatraikasyAsyanirvRtau // 5 // kintu yaha asambhava hai kyoMki 'buddha mokSa meM gaye haiM' - aisA unake hI Agama kahate haiM, punaH ise yadi sambhava bhI mAneM to eka bhI manuSya ke zeSa rahate buddhoM ko mokSa prApta nahIM hogA / / 5 / / tadevaM cintanaM nyAyAttatvato mohasaGgatam / sAdhvavasthAntare jJeyaM bodhyAdeH prArthanAdivat // 6 // yaha cintana uparyukta sambhavita- asambhAvita dRSTi se athavA paramArthadRSTi se to mohayukta hai kintu sAdhakAvasthA meM arthAt sarAga avasthA meM sambhava hai, jaise bodhilAbha ke lie prArthanA kI jAtI hai vaise yaha prArthanA bhI sambhava hai // 6 // apakAriNi sadbuddhirviziSTArthaprasAdhanAt / AtmambharitvapizunA tadapAyAnapekSiNI // 7 // apakarttA para upakAra kI sadbuddhi viziSTa artha mokSa - prApti meM sAdhana hone se mAtra Atmonnati kI sUcaka hai, kyoMki apakArI ke duHkha aura ahita se vaha nirapekSa hotA hai / / 7 / / evaM sAmAyikAdanyadavasthAntarabhadrakam / syAccittaM tattu saMzuddherjJeyamekAntabhadrakam // 8 // -- isa prakAra sAmAyika se bhinna avasthA meM bhI citta kucha samaya ke lie kalyANaprada hotA hai, kintu sAmAyika arthAt samabhAva kI sAdhanA ko to pUrNatayA zuddha hone se sarvathA kalyANakara jAnanA cAhie / / 8 / /

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aSTakaprakaraNam asambhavidam yadvastu buddhanam nirvrtisruteh. sambhavitve'tviyam na syattatraikasyasyanirvrtau. But this (volition) is inconsistent because the emancipation of the Buddhas is mentioned in their canons, if this (volition) becomes consistent, this (Buddha's liberation) would not happen, in case even a single (worldly creature) remained to be liberated. 119 tadevam cintanam nyayattattvato mohasangatam. sadhvavasthantare jneyam bodhyadeh prarthanadivat. The deluded thought of this kind, both logically and really be considered as a prayer etc. by one, not of monk order, for ( attaining) enlightenment etc. apakarini sadbuddhirvisistarthprasadhanat. atmambharitvapisuna tadapayanapeksini. This auspicious thought accomplishing salvation, exclusively manifesting the development of the soul, is disinterested in wishing the harm to that ( ill-door ). evam samayikadanyadavasthantarabhadrakam. syaccitam tattu samsuddherjneyamekantabhadrakam. Thus, baring the pure equanimous state, one's thought is auspicious only in different state (deluded state) but in that (state of pure equanimity) the mind should be considered absolutely auspicious.

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30 kevalajJAnASTakam sAmAyikavizuddhAtmA sarvathA ghAtikarmaNaH / kSayAtkevalamApnoti lokAlokaprakAzakam // 1 // sAmAyika arthAt samabhAva ke dvArA ghAti karmoM ke sampUrNa kSaya se vizuddha AtmA ko lokAloka kA prakAzaka kevalajJAna prApta hotA hai // 1 // jJAne tapasi cAritre satyevAsyopajAyate / vizuddhistadatastasya tathAprAptiriheSyate // 2 // jJAna, tapa aura cAritra se yukta hone para hI isa AtmA kI samabhAvarUpI sAmAyika se vizuddhi hotI hai| isa kAraNa usa kevalajJAna kI vizuddha sAmAyika dvArA prApti yahA~ abhipreta hai // 2 // svarUpamAtmano hyetatkintvanAdimalAvRtam / jAtyaratnAMzuvattasya kSayAtsyAttadupAyataH // 3 // nizcita rUpa se kevalajJAna AtmA kA svabhAva hai parantu yaha AtmA anAdikAla se mala se AvRtta hai| ( anAdikAla se AvRtta hone para bhI ) jisa prakAra mANikyAdi uttama ratnoM kI prakAza-kiraNoM ke mala arthAt AvaraNa upAyoM se dUra hote haiM usI prakAra sAmAyika Adi upAyoM dvArA AtmA kA mala dUra hone para kevalajJAna prakaTa hotA hai // 3 // AtmanastatsvabhAvatvAllokAlokaprakAzakam / ata eva tadutpattisamaye'pi yathoditam // 4 // loka aura aloka ko prakAzita karanA arthAt jAnanA - yaha

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30 [ Kevalajnanastakam ] samayikavisuddhatma sarvatha ghatikarmanah. ksayatkevalamapnoti lokalokaprakasakam. The soul, purified by equanimity and due to the total elimination of destructive karmas, attains Omnisciencethe illuminator of the universe and the non-universe. jnane tapasi caritre satyevasyopajayate. visuddhistadatastasya tathapraptirihesyate. The purity of it ( soul's equanimity) is attained only when it ( soul ) is endowed with the knowledge, austerity and conduct, hence attainment of that ( Omniscience ) is intended that way ( by pure equanimity ). svarupamatmano hyetatkintvanadimalavitam. jatyaratnamsuvattasya ksayatsyattadupayatah. Certainly, Omniscience is the intrinsic nature of the soul, but from the time immemorial it is covered with karmic impurity. Like the removal of the impurity ) of the rays of the prominent gems by devices, due to the elimination of the karmic impurity by means ( practice of equanimity etc. ) that ( omniscience ) originates. atmanastatsvabhavatvallokalokaprakasakam. ata eva tadutpattirsamaye'pi yathoditam. The soul, inherently being that ( illuminator or knower ) illuminates the universe and the non-universe,

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aSTakaprakaraNam AtmA kA svabhAva hone se kevalajJAna bhI apanI utpatti ke samaya meM hI lokAloka prakAzaka hotA hai / / 4 / / caivamiSyate / AtmasthamAtmadharmatvAtsaMvittyA gamanAderayogena nAnyathA tattvamasya tu // 5 // vaha kevalajJAna AtmA kA dharma hone se, svAnubhava se AtmA meM rahate hue hI jAnA jAtA hai, kevalajJAna AtmA se bAhara nahIM jAtA anyathA isakA kevalatva hI nahIM raha jAyagA // 5 // 122 yacca candraprabhAdyatra jJAtaM tajjJAtamAtrakam / prabhA pudgalarUpA yattaddharmo nopapadyate // 6 // ( zaGkA yadi kevala jJAna 'Atmastha' hI hai to candraprabhA se isakI upamA kaise dI jAtI hai ? uttara ) jo candraprabhA Adi se kevalajJAna kA dRSTAnta diyA jAtA hai vaha dRSTAnta mAtra hI hai, kyoMki pudgalarUpa candraprabhA AtmA ke dharma ke rUpa meM ghaTita nahIM hotI // 6 // ataH sarvagatAbhAsamapyetanna yadanyathA / yujyate tena sannyAyAtsaMvittyAdo'pi bhAvyatAm // 7 // candraprabhA kA prakAza lokAloka meM vyApta nahIM hotA, ataH sarvaloka prakAzaka jJAna ke sAtha usakI sAdharmyatA yuktisaGgata nahIM, isa para sallakSaNa aura svAnubhUti se vicAra karanA yuktisaGgata hogA / / 7 / / nAdravyo'sti guNA loke na dharmAntau vibhurna ca / AtmA tadgamanAdyasya nAstu tasmAdyathoditam // 8 // koI bhI guNa binA dravya ke nahIM hai, aloka meM gati -sthiti sahAyaka dharmAstikAya evaM adharmAstikAya nahIM hai aura AtmA sarvavyApaka nahIM hai| isalie AtmA ke bAhara kevalajJAna kA gamanAgamana nahIM, isI kAraNa kevalajJAna yahA~ jaisA kahA gayA hai, usI prakAra se hai arthAt Atmastha hokara hI sarvalokAloka prakAzaka haiM // 8 //

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aSTakaprakaraNam 123 hence at the time of its origin also, that (Omniscience ) is as already mentioned ( the illuminator of the universe and the non-universe. atmasthamatmadharmatvatsamvittya caivamisyate. gamanaderayogena nanyatha tattvamasya tu. The omniscience, as the characteristic of soul is realised through consciousness, while pervading it ( the soul ). The Omniscience alienated from soul ceases to exist, beacuse essence can not exist otherwise ( without its substratum ). yacca candraprabhadyatra jnatam tajjnatamatrakam. prabha pudgalarupa yattaddharmo nopapadyate. Here the analogy between omniscience and moon light is merely an ( incomplete ) analogy. Because light being a matter can not be a characteristic of the moon ( as non-material Omniscience is that of the soul ). atah sarvagatabhasamapyetanna yadanyatha. yujyate tena sannyayatsamvittyado'pi bhavyatam. Again, the analogy between the luster of moonlight, not pervading the whole ( universe and non-universe) and all-pervading Omniscience is not proper. It will be proper to consider it (Omniscience ) on the basis of its real characteristics, as well as feelings etc. nadravyo'sti gunaloke na dharmantau vibhurna ca. atma tadgamanadyasya na'stu tasmadyathoditam. Characteristics ( can not ) exist without matter ( substratum ), the mediums of the motion and the rest is absent in the non-universe. The soul is not all-pervading. The going etc. of the Omniscience, outside soul is not found, hence, Omniscience is as already said ( illuminates the whole universe and resides in the soul ). For Private For Pr Personal Use Only

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31 tIrthakRddezanASTakam vItarAgo'pi sadvadyatIrthakRnnAmakarmaNaH / udayena tathA dharmadezanAyAM pravartate // 1 // tIrthaGkara nAmakarma kA udaya hone se vItarAga hone para bhI ve dharmadezanA meM pravRtta hote haiM // 1 // varabodhita Arabhya parArthodyata eva hi / tathAvidhaM samAdatte karma sphItAzayaH pumAn // 2 // zreSTha bodhi prApta hone para arthAt uttama samyagdarzana kI prApti hote hI prArambha se hI paropakAra meM tatpara, udAra Azaya vAle manuSya ko nizcita rUpa se tIrthaGkara nAmakarma ba~dhatA hai // 2 // yAvatsantiSThate tasya tattAvatsampravartate / tatsvabhAvatvato dharmadezanAyAM jagadguruH // 3 // jaba taka tIrthaGkara nAmakarma kA udaya vidyamAna rahatA hai, taba taka jagadguru dharmadezanA unakA svabhAva hone se ve dharmadezanA meM pravRtta rahate vacanaM caikamapyasya hitAM bhinnArthagocarAm / bhUyasAmapi sattvAnAM pratipattiM karotyalam // 4 // una jagadguru kA mAtra eka vacana bhI, aneka jIvoM ko vividha vastuoM ke sandarbha meM hitakAraka pUrNa pratIti acchI prakAra se karA detA hai // 4 //

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31 [ Tirthaksddesanastakam ] vitarago'pi sadvedyatirthakTnnamakarmanah. udayena tatha dharmadesanayam pravartate. The detached one is also engaged in the said manner in delivering the religious sermons because of the rise of pleasure-feeling producing Tirthankara namakarman. varabodhita arabhya pararthodyata eva hi. tathavidhah samadatte karma sphitasayah puman. The man, who from the very commencement of the excellent enlightened view, is intent on the benevolence, and magnanimous and binds that Tirthankara namakarman. yavatsantisthate tasya tattavatsampravartate. tatsvabhavatvato dharmadesanayam jagadguruh. Till, the rise of Tirthankara-nama-karman of the teacher of the universe ( jagadguru ) is not emiciated, he, the religious sermon being his nautre, is engaged in it ( religious sermon ). vacanam caikamapyasya hitam bhinnarthagocaram. bhuyasamapi sattvanam pratipattim karotyalam. Even a single speech of this teacher of the universe is profoundly illustrative of the welfare, comprehending a multitude of subjects to the numerous living beings.

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126 aSTakaprakaraNam acintyapuNyasambhArasAmarthyAdetadIdRzam tathA cotkRSTapuNyAnAM nAstyasAdhyaM jagattraye // 5 // acintya arthAt asaMkhyeya puNya saJcaya kI sAmarthya ke prabhAva se unakA eka vacana bhI aneka jIvoM ke lie vividha prakAra se hitasAdhaka hotA hai, ataH utkRSTa puNyavAn AtmAoM ke lie tInoM lokoM meM kucha bhI asAdhya nahIM rahatA hai // 5 // abhavyeSu ca bhUtArthA yadasau nopapadyate / tatteSAmeva daurguNyaM jJeyaM bhagavato na tu // 6 // abhavya jIvoM ko bhagavAn ke vacanoM se jo satyArtha kI pratIti nahIM hotI usameM abhavya jIvoM kA hI doSa jAnanA cAhiye, bhagavAn kA nahIM || 6 || dRSTazcAbhyudaye bhAnoH aprakAzo hyulUkAnAM prakRtyA kliSTakarmaNAm / tadvadatrApi bhAvyatAm // 7 // aura dekhA bhI gayA hai, sUryodaya hone para bhI svabhAva se kliSTa karma vAle ulUkoM ko andhakAra hI rahatA hai, usI prakAra abhavya jIvoM ke viSaya meM bhI samajhanA cAhie, arthAt abhavya jIva- dezanA rUpI Aloka meM bhI sadjJAna se vaJcita rahate haiM / / 7 / / iyaM ca niyamAjjJeyA tathAnandAya dehinAm / tadAtve vartamAne'pi bhavyAnAM zuddhacetasAm // 8 // usa kAla arthAt tIrthaGkara ke samaya meM tathA vartamAna kAla meM bhI zuddha citta vAle bhavya jIvoM ko yaha dezanA avazya hI Ananda dene vAlI hai // 8 //

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aSTakaprakaraNam 127 acintyapunyasambharasamarthyadetadidrsam. tatha cotkrstapunyanam nastyasadhyam jagattraye. This ( his speech ) is such ( aforesaid ) because of the effect of accumulating innumerable auspicious karmas and for those having ( accumulated ) excellent auspicious karmas, every thing is attainable in all the three worlds. abhavyesu ca bhutartha yadasau nopapadyate. tattegameva daurgunya jneyan bhagavato na tu. If the real meaning of the Seer's-speech is not illustrated to those not-liberatable ones ( abhavya's ), it must be considered their ( abhavya's ) fault and not that of the Lord. drstascabhyudaye bhanoh prakrtya klistakarmanam. aprakaso hyulukanam tadvadatrapi bhavyatam. ( Because ) it is obvious that at the rise of sun, the owls with innate unauspicious karman are unable to see the light, likewise be thought of abhavyas. iyam ca niyamajjneya tathanandaya dehinam. tadatve vartamane 'pi bhavyanam suddhacetasam. The religious sermons of the Seers are certainly delightful to liberatable ones, with auspicious mind, simultaneously with the deliverance as well as afterwards.

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32 mokSASTakam kRtsnakarmakSayAnmokSo janmamRtyvAdivarjitaH / / sarvabAdhAvinirmukta ekAntasukhasaGgataH // 1 // janma-maraNAdi se rahita, saba prakAra kI bAdhAoM se mukta aura ekAntika Ananda se yukta mokSa sampUrNa karmoM ke kSaya se hotA hai // 1 // yanna duHkhena sambhinaM na ca bhraSTamanantaram / abhilASApanItaM yat tajjJeyaM paramaM padam // 2 // jo duHkha-mizrita nahIM hai, utpanna hone ke bAda naSTa bhI nahIM hotA aura kAmanArahita hai, use paramapada yA mokSa kahate haiM // 2 // hai kazcidAhAnapAnAdibhogAbhAvAdasaGgatam sukhaM vai siddhanAthAnAM praSTavyaH sa pumAnidam // 3 // kimphalo'nnAdisambhogo bubhukSAdinivRttaye / tannivRtteH phalaM kiM syAtsvAsthyaM teSAM tu tatsadA // 4 // kisI kA AkSepa ho sakatA hai ki anna-pAnAdi ke bhoga ke abhAva meM siddhoM ko sukha mAnanA asaGgata hai, to usa puruSa se yaha pUchanA cAhie ki annAdi ke bhoga kA phala kyA hai ? to usakA uttara hogA, bhUkhAdi dUra krnaa| use punaH pUchanA cAhiye ki kSudhAdi kI nivRtti kA phala kyA hai ? usakA uttara hogA, svAsthya; to siddhoM kA svAsthya to sadA uttama hI hotA hai // 4 //

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32 [ Moksastakam ] krtsnakarmaksayanmokso janmamrtyvadivarjitam. sarvabadhavinirmukta ekantasukhasangatah. The annihilation of all the types of karma is liberation, free from mundane existence, blessed with absolute bliss and liberated from all the afflictions. yanna duhkhena sambhinnam na ca bhrastamanantaram. abhilasapanitam yattajjneyam paramam padam. That one, never mingled with miseries, never decayed after origination, free form desire, is to be regarded as the Supreme God. kascidahannapanadibhogabhavadasargatam. sukhani vai siddhanathanam prastavyah sa pumanidam. kimphalo'nnadisambhogo bubhuksadinivsttaye. tannivstteh phalai kim syatsvasthyam tesam tu tatsada. One may allege due to the absence of food, water etc. enjoyment, the attainment of bliss to the liberated ones is not justified, that man ought to be inquired of like this? What is the effect of eating food etc. ? His reply may be satisfying one's hunger ? What is the effect of satisfying that ( one's hunger ) ? ( His reply may be ) sound health, but it is always sound in their ( seer's ) case.

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130 aSTakaprakaraNam asvasthasyaiva bhaiSajyaM svasthasya tu na dIyate / avAptasvAsthyakoTInAM bhogo'nnAderapArthakaH // 5 // asvastha ko hI oSadhi dI jAtI hai, svastha ko nahIM, ata: svAsthya kI parAkASThA prApta karane vAle ke lie annAdi bhoga nirarthaka haiM / / 5 / / akiJcitkarakaM jJeyaM mohAbhAvAdratAdhapi / teSAM kaNDvAdyabhAvena hanta kaNDUyanAdivat // 6 // jisa prakAra khujalI ke abhAva meM khujalAnA vyartha hai, usI prakAra siddhoM meM moha kA hI abhAva hone se maithunAdi bhI niSprayojana hai / / 6 / / aparAyattamautsukyarahitaM niSpratikriyam / sukhaM svAbhAvikaM tatra nityaM bhayavivarjitam // 7 // mokSa sukha pUrNata: svatantra, autsukya arthAt AkAMkSA rahita, pratikriyA rahita, nirvighna, svAbhAvika, nitya arthAt traikAlika aura bhayamukta paramAnandarUpaM tadgIyate'nyairvicakSaNaiH / itthaM sakalakalyANarUpatvAtsAmprataM hyadaH // 8 // anya kuzala vidvAnoM ne mokSa ko paramAnanda rUpa kahA hai| isa prakAra samagrataH kalyANa rUpa hone se vaha sAmprata hai // 8 // saMvedyaM yoginAmetadanyeSAM zrutigocaraH / upamA'bhAvato vyaktamabhidhAtuM na zakyate // 9 // mAtra yogiyoM ( kevaliyoM ) ko yaha sukha anubhavagamya hai, dUsaroM ko zravaNagamya hai| mokSa-sukha kI upamA kA abhAva hone se usakA spaSTa kathana karanA sambhava nahIM hai / / 9 / /

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aSTakaprakaraNam 131 asvasthasyaiva bhaisajyam svasthasya tu na diyate. avaptasvasthyakotinam bhogo'nnaderaparthakah. Medicine is administered only to sick one and not to healthy one. For liberated ones with excellent health, the feeding of food etc. is useless. akincitkarakam jneyam mohabhavadratadyapi. tesam kandvadyabhavena hanta kanduyanadivat. As in the absence of itching etc. scratching etc. is futile, similarly, their ( liberated ones ) delusion, eliminated, coupulation etc. also ( in their case ) be known as invain. aparayattamautsukyarahitam nispratikriyam. sukhari svabhavikam tatra nityam bhayavivarjitam. There ( in the case of liberated ones ), the bliss is inherent, independent, free from anxiety or ardent desire, prevention or remedy and eternal ( hence ) free from fear. paramanandarupani tadgiyate'nyairvicaksanaih. ittham sakalakalyanarupatvatsimpratam hyadah. Some other wisemen have depicted the liberation as the Supreme bliss. Being exclusively salutary in nautre, its this ( epithet ) is, surely proper. samvedyam yoginametadanyesam srutigocarah. upama'bhavato vyaktamabhidhatum na sakyate. In the case of Omniscients, this ( bliss ) is directly perceptible, while for others it is perceptible by the ear. It (bliss of liberation ) can not be explicitly expressed in the absence of its analogy.

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132 aSTakaprakaraNam aSTakAkhyaM prakaraNaM kRtvA yatpuNyamarjitam / 'virahAttena pApasya bhavantu sukhino janAH // 10 // aSTaka nAmaka prakaraNa ( kI ) racanAkara jo puNya arjita kiyA hai, usa puNya dvArA pApa-viraha ( vinAza ) se ( sampUrNa ) loga sukhI hoM // 10 //

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aSTakaprakaraNam 133 astakakhyam prakaranam krtva yatpunyamarjitam. 'viraha'ttena papasya bhavantu sukhino janah. Through merits, earned by me in composing this tract entitled, Astaka ( cluster of eight verses ), may all be delighted, owing to the destruction of all sins.

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pra./saM. 3/3 29/5 23/6 32/5 zlokAnukramaNikA pra./saM. akiJcitakarakaM jJeyam 32/6 aSTApAyavinirmukta akRto'kAritazcAnyaiH 6/1 asambhavIdaM yadvastu akSayopazamAttyAga 8/5 asmAcchAsanamAlinyA aGgeSveva jarAM yAtu 21/6 asvasthasyaiva bhaiSajyam acintyapuNyasambhAra 31/5 ahiMsAsatyamasteyam ata unnatimApnoti 23/8 ahiMsaiSA matA mukhyA ata evAgamajJo'pi 22/5 AtmanastatsvabhAvatvAd ata: prakarSasamprAptAt 25/1 AtmasthamAtmadharmatvAt ata: sarvagatAbhAsam 30/7 ArtadhyAnAkhyamekam ata: sarvaprayatnena 23/5 itthaM caitadihaiSTavyam atyantamAninA sArddham 12/2 itthaM janmaiva doSo'tra atraivAsAvadoSazced 18/6 itthamAzayabhedena adAne'pi ca dInAde 7/5 idaM tu yasya nAstyeva adoSakIrtanAdeva 20/5 imau zuzrUSamANasya adhikArivazAcchAstre __ 2/5 iyaM ca niyamAjjJeyA anyastvAhAsya rAjyAdi 28/1 iSTApUrtaM na mokSAGgam anyo'vimRzya zabdArtha 18/1 iSTetaraviyogAdi anyaistvasaMkhyamanyeSAm 26/2 iSyate cetkriyA apakAriNi sadbuddhi 29/7 ucyate kalpa evAsya aparAyattamautsukyaM 32/7 . udagravIryavirahAt apekSA cAvidhizcaiva 8/2 udvegakRdviSAdADhyam apradAne hi rAjyasya 28/2 upanyAsazca zAstre'syAH abhavyeSu ca bhUtArthA 31/6 RSINAmuttamaM hyetat abhAve sarvathaitasyA 14/3 eko nityastathA'baddhaH abhAve'syA na yujyante 15/8 etadviparyayAdbhAva aSTakAkhyaM prakaraNam 32/10 etattattvaparijJAnAt aSTapuSpI samAkhyAtA 3/1 etasminsatataM yatnaH 16/5 30/4 30/5 10/1 28/8 18/4 27/6 22/6 25/5 31/8 4/8 10/2 14/8 27/2 8/6 10/3 15/7 2/7 10/4 8/7 10/8 9/8

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aSTakaprakaraNam 135 pra./saM. pra0/saM. etAvanmAtrasAmyena ebhirdevAdhidevAya evanakazcidasyArtha evamAheha sUtrArtham evambhUtAya zAntAya evaM vijJAya tattyAga evaM viruddhadAnAdau evaM vivAhadharmAdau evaM savRttayuktena evaM sAmAyikAdanyad evaM hyubhayathApyetad evaM hyetatsamAdAnam aucityena pravRttasya kartavyA connatiH karmendhanaM samAzritya kazcidAhAnnapAnAdi kazcidAhAsya dAnena kazcidRSistapastepe kiJcehAdhikadoSebhyaH kimphalo'nnAdisambhogo kiM veha bahunoktena kRtvedaM yo vidhAnena kRtsnakarmakSayAnmokSo kva khalvetAni yujyante kSaNikajJAnasantAna gRhIto'bhigrahaH zreSTho gRhItvA jJAnabhaiSajya gehAdgehAntaraM kazcit gehAdgehAntaraM kazcit gehAdgehAntaraM kazcit gehAdgehAntaraM kazcit 17/6 cittaratnamasaGkliSTa 3/7 jagadgurormahAdAnam 27/8 jalena dehadezasya 26/4 jinoktamiti sadbhaktyA 1/8 jIvato gRhavAse'smin 10/7 jJAne tapasi cAritre 21/7 jJApakaM cAtrabhagavAn 28/5 tatazca bhraSTasAmarthya 1/5 tatazcAsyAH sadA sattA 29/8 tatazcordhvagatidharmAt 7/8 tataH sadupadezAdeH 21/4 tataH sannItito'bhAvAd 22/8 tato mahAnubhAvatvAt 23/7 tattyAgAyopazAntasya 4/1 tatrapravRttihetutvAt 32/3 tatraprANyaGgamapyekam 27/1 tatrAtmA nitya eveti 19/4 tathAvidhapravRtyAdi 28/6 tathotkRSTe ca satyasmin 32/4 tadevaM cintanaM nyAyAt 19/2 tayA saha kathaM saMkhyA 2/3 tasmAcchAstraM ca lokaM ca 32/1 tasmAttadupakArAya 13/3 tasmAdAsannabhavyasya 15/1 tasmAdyathoditaM vastu 21/3 tasyApi hiMsakatvena 21/2 dayA bhUteSu vairAgyam 24/1 dAtRRNAmapi caitAbhyaH 24/3 dIkSA mokSArthamAkhyAtA 24/4 duHkhAtmakaM tapaH kecin 24/2 dRSTazcAbhyudaye bhAnoH 24/7 26/1 2/2 8/8 25/4 30/2 27/5 19/8 15/3 14/6 16/4 14/4 26/3 10/5 20/6 17/3 14/1 9/5 22/3 29/6 26/6 17/7 28/4 22/7 13/8 15/6 24/8 5/8 4/2 11/1 31/7

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136 aSTakaprakaraNam pra./saM. pra./saM0 9/7 13/2 32/8 dRSTA cedarthasaMsiddhau dRSTo'saGkalpitasyApi dezAdyapekSayA ceha dehamAtre ca satyasmin dravyato bhAvatazcaiva dvidhA dravyato bhAvatazcaiva dravyAdibhedato jJeyo dharmalAghavakRnmUDho dharmAGgakhyApanArthaM ca dharmArtha putrakAmasya dharmArtha yasya vittehA dharmArthibhiH pramANAdeH dharmodyatAzca tadyogAt dhyAnAmbhasA tu jIvasya na ca kSaNavizeSasya na ca moho'pisajjJAna na ca santAnabhedasya na caivaM sadgRhasthAnAm na mAMsabhakSaNe doSo na mohodriktatA'bhAve nAgAde rakSaNaM yadvat nAti duSTA'pi cAmISAm nA'dravyo'sti guNo'loke nApavAdikakalpatvAt nAzahetorayogena nityAnitye tathA dehAt nimittabhAvatastasya nirapekSapravRttyAdi niravadyamidaM jJeyam niSkriyo'sau tato hanti ni:svAndhapaGgavo 11/7 nyAyyAdau zuddhavRttyAdi 6/8 paJcaitAni pavitrANi 12/8 paramAnandarUpaM tad 16/7 paralokapradhAnena 2/1 pAtAdiparatantrasya 8/1 pApaM ca rAjyasampatsu 21/8 pArivrAjyaM nivRtti 5/5 pitrudveganirAsAya 27/3 pIDAkartRtvayogena 20/2 pUjayA vipulaM rAjyam 4/6 prakSINatIvrasaMklezam 13/4 pramANena vinizcitya 26/8 pravrajyAM pratipanno yaH 2/6 prazasto hyanayA bhAva: 15/5 prasiddhAni pramANAni 2/1 prANinAM bAdhakaM caita 15/4 prANyaGgatvena na ca no 6/3 prAyo na cAnukampAvAn 18/2 prArambhamaGgalaM hasyA 22/4 prokSitaM bhakSayenmAMsam 28/7 badhnAtyapi tadevAlam 5/7 bhakSaNIyaM satA mAMsam 30/8 bhakSyAbhakSyavyavastheha 20/3 bhavahetuttvatazcAyam 15/2 bhAvavizuddhirapi jJeyA 16/1 bhAvazuddhinimittatvAt 7/6 bhikSumAMsaniSedho'pi 9/3 bhuJjAnaM vIkSya dInAdi 29/2 bhUyAMso nAmino baddhAH 14/2 bhogAdhiSThAnaviSaye 5/6 madyaM puna: pramAdAGgam 12/6 9/4 4/4 18/8 25/3 16/2 4/3 23/4 13/6 5/4 3/8 13/5 20/7 17/4 7/4 25/7 18/5 23/2 17/1 17/2 7/3 22/1 2/4 17/5 7/2 10/6 14/7 19/1

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aSTakaprakaraNam 137 pra./saM. pra./saM. 19/7 laukikairapi caiSo'rtho 11/5 vacanaM caikamapyasya 29/4 varabodhita Arabhya 11/3 vicAryametat sadabuddhyA 26/5 vijaye'sya phalaM dharma 26/7 vijaye'syA'tipAtAdi 18/3 vijayohyatra sannItyA 20/8 vinayena samArAdhya 4/7 vinazyantyadhikaM yasmAt 30/6 vibhinnaM deyamAzritya 5/2 viziSTajJAnasaMvega 29/3 vizuddhizcAsya tapasA 18/7 viSakaNTakaratnAdau 8/4 viSayapratibhAsaM ca 31/2 viSayo dharmavAdasya 23/3 viSayo vA'sya vaktavyaH 1/6 vItarAgo'pi sadvedya 1/1 vRddhAdyarthamasaGgasya 1/4 zarIreNA'pi sambandho 23/1 zAstrArthazca prayatnena 11/6 zAstre cAptena vo'pyetana 3/5 zuddhAgamairyathAlAbham 31/3 zubhAnubandhyataH puNyam 11/4 zubhAzayakaraM hyetad 27/7 zuSkavAdo vivAdazca 6/2 zrUyate ca RSirmadyAt 1/3 sa evaM gaditastAbhiH 20/1 sa kRtajJaH pumAn loke 22/2 saGkalpanaM vizeSaNa 12/4 saGkIrNaiSA svarUpeNa 8/3 satyAM cAsyAM taduktyA / madyaM prapadya tadbhogAt mana indriyayogAnAm mayyeva nipatatvetad mahAtapasvinazcaivam mahAdAnaM hi saMkhyAvada mahAnubhAvatA'pyeSA mAMsa bhakSayitA'matra mUlaM caitadadharmasya mokSAdhvasevayA caitAH yacca candraprabhAdyatra yatirdhyAnAdiyukto yatpunaH kuzalaM cittam yathAvidhiniyuktastu yathaivAvidhinA loke yanna duHkhena sambhinnam yastUtratau yathAzakti yasya cArAdhanopAyaH yasya saMklezajanano ya: pUjya: sarvadevAnAm ya: zAsanasyamAlinye yApi cAzanAdibhyaH yA punarbhAvajaiH puSpaiH yAvatsantiSThate tasya yuktatyAgamabahirbhUta ye tu dAnaM prazaMsanti yo na saGkalpitaH pUrvam yo vItarAga: sarvajJo rAgAdeva niyogena rAgo dveSazca mohazca labdhikhyAtyarthinA tu labdhyAdyapekSayA hyetad 21/5 31/4 31/2 16/8 12/7 12/3 12/5 19/5 28/3 6/6 11/8 4/5 9/2 9/1 13/1 31/1 5/3 14/5 7/7 17/8 3/2 24/5 27/4 12/1 19/3 19/6 25/8 6/4 3/4 13/7

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138 aSTakaprakaraNam pra./saM. sadAgamavizuddhena sadaucityapravRttizca saMvedyaM yoginAmetad sarva eva ca dukhyevam sarvapApanivRttiryat sarvasampatkarI caiSA sarvArambhanivRttasya sAmAyikavizuddhAtmA sAmAyikaM ca mokSAGgaM pra./saM. 24/6 suvaidyavacanAdyadvad 25/2 sUkSmabuddhyA sadA jJeyo 32/9 snAtvAnena yathAyogam 11/2 snAyAdeveti na tu 25/6 smaraNapratyabhijJAnam 5/1 svarUpamAtmano hyetad 7/1 svasthavRtteH prazAntasya 30/1 svocite tu yadArambhe 29/1 hiMsyakarmavipAke'pi / 1/7 21/1 2/8 20/4 16/6 30/3 9/6 6/7 16/3

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pArzvanAtha vidyApITha ke mahattvapUrNa prakAzana I. Studies in Jaina Philosophy Dr.Nathamal Tatia 100.00 2. Jaina Temples of Western India Dr.Harihar Singh 200.00 3. Jaina Epistemology IC. Shastri 150.00 Concept of Pancasila in Indian Thought Dr. Kamla Jain 50.00 5. Concept of Matter in Jaina Philosophy Dr. J.C. Sikdar 150.00 6. Jaina Theory of Reality Dr.J.C. Sikdar 150.00 Jaina Perspective in Philosophy & Religion Dr. Ramji Singh 100.00 8. Aspects of Jainology (Complete Set: Vols. I to 7) 2200.00 9. An Introduction to Jaina Sadhana Dr. Sagarimal Jain_40.00 10. Pearls of Jaina Wisdom Dulichand Jain 120.00 11. Scientific Contents in Prakrit Canons N.L. Jain 300.00 12. "The Path of Arhat T.U. Mchta 100.00 13. Jainism in a Global PerspectiveEd. Prof. S.M. Jain & Dr.S.P.Pandey 400.00 14. Jaina Karmology Dr. N.L. Jain 150.00 15. Aparigraha- The llumane Solution Dr. Kamla Jain 120.00 16. Studies in Jaina Art Dr. U.P. Shah 300.00 17. jaina sAhitya kA bRhad itihAsa (sampUrNa seTa sAta khaNDa) 630.00 18. hindI jaina sAhitya kA itihAsa (sampUrNa seTa: cAra khaNDa) 760.00 19. jaina pratimA vijJAna DaoN0 mArutinandana tivArI 150.00 20. vajjAlagga (hindI anuvAda sahita) paM0 vizvanAtha pAThaka 80.00 21. prAkRta hindI koza sampAdaka- DaoN0 ke0 Ara0 candra 200.00 22. jaina dharma aura tAntrika sAdhanA pro0 sAgaramala jaina 350.00 23. gAthA saptazatI (hindI anuvAda sahita) paM0 vizvanAtha pAThaka 60.00 24. sAgara jaina-vidyA bhAratI (tIna khaNDa) pro0 sAgaramala jaina 300.00 25. guNasthAna siddhAntaH eka vizleSaNa pro0 sAgaramala jaina 60.00 26. bhAratIya jIvana mUlya DaoN0 surendra varmA 75.00 27. nalavilAsanATakam sampAdaka- DaoN0 surezacandra pANDe 60.00 28. anekAntavAda aura pAzcAtya vyAvahArikatAvAda DaoN0 rAjendra kumAra siMha 150.00 29. dazAzrutaskaMdha niyukti: eka adhyayana DaoN0 azoka kumAra siMha 125.00 30. paJcAzaka-prakaraNam (hindI anu0 sahita) anu0- DaoN0 dInAnAtha zarmA 250.00 31. siddhasena divAkara: vyaktitva evaM kRtitva DaoN0 zrIprakAza pANDeya 100.00 32. madhyakAlIna rAjasthAna meM jaina dharma DaoN0 zrImatI rAjeza jaina 16.00 33. bhArata kI jaina guphAe~ DaoN0 harihara siMha 150.00 34. mahAvIra nirvANabhUmi pAvA: eka vimarza bhAgavatIprasAda khetAna 60.00 35. jaina tIrthoM kA aitihAsika adhyayana DaoN0 zivaprasAda 200.00 36. bauddha pramANa-mImAMsA kI jaina dRSTi se samIkSA DaoN0 dharmacandra jaina 200.0 37. kaumudImitrAnandarUpakam / anu0-DaoN0 zyAmAnanda mizra 125.00 pArzvanAtha vidyApITha, vArANasI-5 www.jainelibrary.ord