Dravya Sangraha

Author(s): Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/011098/1

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"siddhAntAmbhodhicandraH mama picandraH syAdavAdAmbhodhicandraH prakaTitanayanikSepavArAzicandraH / enazcakraughacandraH padanutakamalabAtacandraH prazasto jIyAjJAnAdhicandro munipakulaviyaccandramA nemicandraH // " RSESASTERS SEFFFFFFEELAYEE TELEEEEEFEREFEFERE:

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THE SACRED BOOKS OF THE JAINAS ORIGINAL TEXTS AND COMMENTARIES WITH INTRODUCTION, TRANSLATION, NOTES, ETC., EDITED WITH THE CO-OPERATION OF VARIOUS SCHOLARS BY SARAT CHANDRA GHOSHAL, M.A., B.L., SARASVATI, KAVYA-TIRTHA, VIDYABHUSANA, BHARATI, Sometime Professor of Sanslerit, Edward College, PABNA, and Projessor of English and Philosophy, Rindu College, DELHI, Editor "Prachina Bluiratiya Granthavali," Author of "Varuni," "Yautula," Translator of "Vedantu-Paribasi," " Pramana-mimimsa," etc., etc. TER 40X .... 8 Vina BLIOTHECA JAIN VOLUME I. DRAVYA-SAMGRAHA. All Rights Reserved. COPYRIGHT, 1917, BY C. J. P. HOUSE, ARRAH (India),

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The publisher has much pleasure in announcing that Rai Sahib Lala Pyare Lal, Pleader, Chief Court, Delhi, and president of the Delhi Bar Association, has kindly contributed one-sixth of the cost of publishing this volume on the happy occasion of the wedding of his son, Lala Adishwar Lal, on the 20th January 1915. Another contribution of one-sixth has been generously made by the wife of Lala Munshi Lal, Rais of Karnal, through her daughter-the charitably-inclined Jinavanibhakta Vidyapremini Srimati Chambeli Devi! wife of Lala Ajita Prasada, Government Treasurer, Dehra Dun. The publisher has instructions from the donors to present copies of this volume to Oriental Libraries and Scholars interested in Jaina Philosophy and Literature on their behalf.-Victory to Jaina Siddhantu!

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DAVVA-SAMGAHA (DRAVYA-SAMGRAHA) BY NEMICHANDRA SIDDHANTA-CHAKRAVARTI WITH A COMMENTARY BY BRAHMA-DEVA EDITED WITHI Introduction, Translation, Notes and an original Commentary in English, BY SARAT CHANDRA GHOSHAL, M.A., B.L., SARASVATI, KAVYA-TIRTHA, VIDYABHUSANA, BHARATI, General Editor: "THE SACRED BOOKS OF THE JAINAS." ARRAUI. "bhuvi nemicandraH vibhAti saiddhAntika sArvabhaumaH cAmuNDarAjArzvitapAdapadmaH || " PUBLISHED BY KUMAR DEVENDRA PRASADA THE CENTRAL JAINA PUBLISHING HOUSE ARRAH (INDIA)

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yadIyakaruNAkaNAd vividhadharmamohAtyaye samAdarasuzikSaNaM sakaladharmasAreSu me / tathA sakalamAnave samanurAgabhAvo'sphurat tadIyacaraNAmbuje samupahAra eSo'rpitaH //

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TABLE OF CONTENTS. INTRODUCTORY. PAGE. PAGE. PREFACE Pratistha Patha ... ... xliii A List of Works Consulted . Xiv The GURUS of Nemichandra ... xliv A Guide to Transliteration ... viii SUBJECT-MATTER of DravyasamINTRODUCTION xix-xlviii graha ... The Ganga Dynasty ... ... xix Brahmadera's Commentary xlvi Marasimha II Chamunua Raya ... LIST OF ILLUSTRATIONS XX Rachamalla or Rajamalla 11 ... xxiii 1. VAHUVALI Gommatesvara frontispiece Sravana Belgola XXV 2. Chandragiri at Sravaya Belgola Chandragiri and Vindhya-giri ... XXV in Mysore .. XXV Gommatesvara ... ... xxvi The Inscriptions below the im 3. The Temple of Neminatha by age of Gommatesvara Chamunda Raya on Chandragiri .. XXVii Ganga Raja ...xxviii (Southern side) ... ... XXV The legendary account of Blu- 4. The Temple of Neminatha by javali ... Chamunda Raya (lengthwise)... xxvi The legendary accounts of the establishment of the image by 5. Vindhya-giri, with the image of Chamunua Raya ... .. XXX Gommatesvara and the temple The story in Vahuvali Charitra XXX around it .. XXV The story in Rajavali Katho ... xxxi 6. Inscribed slabs below the imThe story in Sthala Purana ... Xxxii age of Gommatesvara on VinThe date of the construction of dhya-giri .. ... xxvi the image .. XXXV 7. Inscription at the foot of the Nensichandra Siddhanta-Chakra image of Gommatesvara on vartti, the author of Dravya Vindhya-giri ... xxvii samgraha 8. The anointing ceremony of The Works of Nemichandra- xxix Commatesvara ... XXXV Gommatasara Commentaries on Gommatasara xli 9. Nemichandra expounding the Labdhi-sara tenets of Jainism to Chamunda Ksapanasara Raya ... Xxxix Trilokasara xlii SUBJECT INDEX ... . ... xlix ...xxviii xli 27 FEB 1925

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ENGLISH TRANSLATION OF DRAVYA SAMGRAHA Fruhris Gathas (Text), and Sanskrit Chhagis renderings, de Palapath An Original C & Notes, explanatory and critical, cry the text, being placed on the same page as the matter to which they refer with cross references and copious footnotes. pp. 1-123. SANSKRIT COMMENTARY (VRITTI) BY BRAHMADEVA APPENDIX OF IMPORTANT REFERENCES.... ALPHABETICAL INDEX OF THE PRAKRIT GATHAS ALPHABETICAL INDEX OF THE SANSKRIT CHHAYAS ALPHABETICAL INDEX TO THE INTRODUCTION... GENERAL INDEX APPENDICES. LIST OF CHARTS Tui WITH ... ADDENDA-ET-CORRIGENDA LIST OF OTHER ILLUSTRATIONS 1. LOKAKASA, CONTAINING THE DRAVYAS AND ALOKAKASA BEYOND IT facing ... 2. THE PANCHA PARAMESTHIS (Tri-color) *** CHART I-PRAMANA... CHART II-JIVA-SAMASA CHART III.-SABDA CHART IV.-ASRAVA CHART V.-SAMVARA CHART VI.-THE TIRTHAKR CHART VII-THE DEVAS CHART VIII.-DHYANA THIS VOLUME CONTAINS 381 PAGES AND 11 ILLUSTRATIONS. 1 PAGE 1-103 li Ixviii IXA Ixxiii Ixxvi Ixxxiii Appendix Appendix Appendix 58 112 cu nbii 78 92 lii lv Ixvii

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PREFACE. HIS is perhaps the first systematic attempt in India to publish the sacred and secular works of the Jainas with translation in English, so that not only the Jainas scattered over different parts of India, speaking different languages, but also the savants of Europe and America, may be enabled to explore the fountain-head of Jainism and derive a first-hand knowledge of the hitherto sealed literature of the Jainas. At the outset, we acknowledge gratefully the help derived from the works published and researches made by the orientalists with reference to Jainism without which it would have been impossible for us to launch into this great undertaking. It is not too much to say that, without the epoch-making researches of scholars like Weber, Hoernle, Jacobi, Leumann, Guerinot, Lewis Rice, Bhandarkar, etc., and the publication of original works by various societies in India, the literature of the Jainas would not have attracted even the slight attention which the modern orientalists deem fit to bestow on it. Though Jainism is one of the oldest religions of India whose votaries in the past ranked from the prince to the peasant, exercising a noble influence in placing all beings on the same sacred status by unfurling the banner of peace and universal brotherhood, under which they were called to assemble, it is at the present day understood to consist of some customs and practices, the relics of a noble system, at which the other religionists continually fling their weapons of ridicule. The true principles and tenets of Jainism are as little known to these antagonists of the present day as to the Jainas themselves, and, consequently, we find a thickening of the gloom of ill-feeling in the minds of the friends and foes of Jainism which would have been easily dispelled by the light of knowledge, if they studied the original works of the Jaina Acharyas. It is also a pity that the different sects of the Jainas waste their time and labour in finding faults of one another, each endeavouring to belittle the other sects and with well-meant, but ill-advised ways make the breach between them wider and wider every day. A study of their own canons, with the history of the great schisms in their order, would certainly dispel the deep-rooted aversion against the

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X PREFACE. sects which profess to hold different doctrines; for all will then understand that the different sects are like different branches of a river which have sprung from a single source, but, under stress of varying causes, were led to wander in different ways, always having in view the ultimate end of joining the ocean. The schisms in Jainism were in like manner, caused by circumstances of time and place, and the varying angles of vision of Jain Acharyas, Sadhus, and Sravakas, the preceptors and the initiates, though the ultimate goal of liberation is the same to all. We intend to include in this series all the sacred works of the Jainas-those accepted by all the sects and those the authority of which is accepted by only a particular sect of the Jainas. By this course, we hope to open a field of impartial investigation, by which each sect of the Jainas can find out what are the actual points of difference of opinion, and without suffering any depreciation of their own, will be enabled to appreciate what is good in the views of others. It would not have been necessary to dilate upon this point at the very beginning, had it not been for the fact that in India, at the present day, with a very few notable exceptions, every undertaking to promote the cause of Jainism is very often suspected as a sectarian propaganda. It is therefore necessary to emphasise that in the present series the sacred works of all sects of the Jainas will receive equal and impartial attention. The difficulties which we shall have to overcome in our undertaking are many. The valuable manuscripts of the sacred works on Jainism are kept so very concealed and neglected in temples and private libraries that they may be said to be almost inaccessible. Fortunately for us, there is a band of enlightened scions of different sects of the Jainas gradually increasing in number who have nobly sacrificed their time and money in propagating the tenets of Jainism, irrespective of minor differences of opinion. It is only with the help of friends like these that it has been possible for us to gain access to the rare manuscripts, which will be published in the subsequent volumes of this series. Our aim, therefore, is to publish the sacred books of the Jainas in original, together with old commentaries; and, in order to make the sacred works written in languages little 11 at the present day, accessible to all, to add translation, el-vi-latin and notes. In "

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PREFACE. the opening volumes of the series we shall take up simpler treatises on Jainism and proceed to add exhaustive original commentaries, so that even a reader with little or no knowledge of Jainism may without difficulty prepare himself by gradual stages to grasp the abstruse tenets of Jainism embodied in works to be published in the subsequent volumes. Our series opens with Davva-Samgaha (Dravya-Samgraha) by Nemichandra Siddhanta-chakravartti, a brief, but exhaustive, work very useful to a beginner in his study of Jainism. This work is written by a Jaina sage, belonging to the Digambara sect, and it may not be out of place to mention that the Digambara sect of the Jainas arranges their sacred works into four classes, according to the subject-matter; and these four classes consist of (i) works which lay down rules of conduct, (ii) works in which an exposition of numerical sciences are given, (iii) works which by means of allegories and fables expound the tenets of Jainism, (iv) and works which treat of Dravyas (substances) existing in and composing the universe. The exposition of the principles of Jainism, as contained in the sacred books of the Jainas, is technically called 1... ... and the exposition of these four kinds of works mentioned above are respectively called (i) Charananuyoga, i.e., exposition of what one ought to do, (ii) Ganitanuyoga, i.e., exposition of sciences, like mathematics, etc., (iii) Dharmakathanuyoga, i.e.. exposition of parables and stories, and (iv) Dravyanuyoga or exposition of substances existing in this universe. Charaninuyoga is also known as Prathamanuyoga, because it beads the list. Among thie Angas, the canonical works of the Jainas according to the Svetambara school, Acharanga belongs to the first, Ch.7.1-1..napti to the second, Joatri-dharmakathanga to the third, and Satrakritanga to the fourth class of works mentioned before." Though Dravya nuyoga is mentioned last, it must not be __* "anuyogo hi sUtrArthayArvyAkhyAnam / tasya catvAro bhedAstatra prathamazcaraNAnuyoga AcAravacanamAcArAGgAdisUtrANi / dvitIyo gaNitAnuyogaH saMkhyAzAstraM candraprajJaptyAdisUtrANi / tRtIyA dharmakathAnuyoga AkhyAyikAvacanaM jJAtRdharmakathAGgAdisUtrANi / caturthI dravyAnuyogaH SaDdravyavicAraH sUtrakRtAGgAdisUtrANi, sammati tatvArthapramukhaprakaraNaNi ca mahAzAstrANi / " [FagaraTRUT I TYHETET

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PREFACE. supposed that, in studying the scriptures, the exposition of Dravya should be sought last of all. On the contrary, without Dravyanuyoga, the first and the most important exposition, of Charanannyoga becomes ineffectual.* For, first of all, a person must have knowledge of substances existing in this universe and then proceed to regulate his conduct 1. N:-). Therefore, though the exposition of the rules of conduct (Charananuyoga) is, from tho religiosecular point of view of more importance than the exposition of substances (Dravyanuyoga), the first step to be taken in comprehending the scripture of the Jainas must be the study of works which expound the theory of substances. This is the reason why we open our series with a work on Dravya. The other authoritative works on Dravya are Sitakritanga, Tattvarthadhigama Sutra by Umasvami, Sammati Prakarana, ctu. The exposition of Dravya is also found in later works like I'ravachanasara and Panchastikaya-samaya-sa ra by Kundakunlacharya, Dra ..:: by Bhojadeva, etc. In the first wolume of our series, while expounding Dravya, we have quoted parallel passages from these works to enable the reader to refer to many authorities on a single point. Besides these works, we have also quoted from works like Jaina epics, passages illustrative of Dravya, so that the reader Inny judge how, even in the secular literature of the Jainas, the subject of Dravya has been treated by different writers. In conclusion, we beg to thank the authorities of institutions like Deva Kumar's Central Jaina Oriental Library, Arrah, and Tlemchandra Jaina Library, Benares, for kindly placing many rare and * "vinA dravyAnuyogohaM crnnkrnnaakhyyoH| sAraM neti kRtipreSThaM nirdiSTaM sammato sphuTam // " [Fahraimell 3.11] + "caraNakaraNa pyahANa sasamayaparasamaya mukkvaavaaraa| caraNakaraNassa sAraM NiccayasuddhaM Na jANaMti // " [Arhuu] I "Tah Arafatag dravyAnuyogamahimA kathitA vizeSAt // " [ FAIETATTELUT 118 1]

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PREFACE. SRUTAPANCHAMI : 26th May, 1917 xiii valuable works and manuscripts at our disposal, and we also acknowledge our indebtedness to Mr. Ajita Prasad, M.A., LL.B., of Lucknow, Mr. Champat Rai Jain, Bar-at-Law of Hardoi, for their valuable help and to our loved friend, Kumar Devendra Prasad Jaina of Arrah, without whose untiring zeal this volume would never have seen the light of day. Admitting many imperfections, we beg to ask the co-operation of all scholars interested in the study of Jainism, so that the future volumes may be worthier than the present one and more suited to the noble object which we have set before us in this great undertaking. S. C. GHOSHAL.

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ALPIIBETICAL LIST OF WORKS COXSULTED). Acharanga Sutra (H. Jacobi) S. D. E. Scrics. 1": -1r. Imedabad. Vikram Samvat 1971. i ... III I . in the Government Oriental MSS. Library, Madras. Madras, 1893. Amarakona, Nirnaya Sagara Press, Lomba, Anekanta-jaya-pataka, Almedabad. Apta-mimamsi (Pandit Gajadharlal) Bencres, 1914. Apta-pariksa (Pandit Gajadharlal), Benares, 1913. Arthaprakasika (Pannalal Jain), Calcutta, 1916. Asiatic Researches, Vol. IX, London, 1809. Astaka-prakarana, Ahmedabad. Bhasarahasya, Ahmedabad. Chandraprabha-charitam, (Pandit Durgaprasad and V. L. Sistri), Bumbay, 1912. Dharmagarmabhyudayam (Pandit dui, 11,!!-(1) limbuy, 1831. Dravya Samgrah Marathi Hindi Eli..., koll... Ir 1900. Dravya Samgrah (Pandit Suraj Bhan, Vakil) Deoband, 1900. Dravya-samgraba (Pannalal Jain) Bomba!, 1910. Dravya-samgraha, Benures, 1909. Dravi 1.2: .:an (Rayachandra Scrics), Bombay, Vir Nirvana Samvit 2432. Dvisali:: M a li Sivadatta and K. P. Parab), Bombay, 1885. Epigraphia Carnatica, Vols. II, III and VIII, Bangalore, 1889. Epigraphin Trdim. Vrls. V. and VII. Essai clr bibliogli Jaina (M. A. Guerinot), Paris, 1906. First Principles of Jaina Philosophy (J. L. Jhaveri) Bomba!, 1912. Fraser's Magazine, May, 1875. Gommata-sara, Jiva-kanda (Rayachandra Series), Bombay, 1911. Gommata-sara Karma-kanda (Rhyachandra Series), Bomba!, Vikr.un Sanval 1969. Heart of Jainism, The (Mrs. S. Stevenson), Oxford, 1915. History and Literature of Jainism (U. D Barodia), Bombay, 1909. History of Indian Architecture (Fergasson). History of Fine Art in India and Ceylon (Vincent Smith). Imperial Gazetteer of India. Indian Antiquary Vols, II, V and XII. Tntroductinn to Jainism (A. B. Latthe) Bombay, 1903. Inscriptions at Sravana Belgola (Lewis Rice), Bangalore, 1883. Insight into Jainism (R. D. Jain) Meerut. Jainendra Prakriya (Srilal Jain), Benares, 1914. Jainism (Herbert Warren) Madras, 1912; Arrah, 1916 Jaina-siddhanta-pravesika (Gopal Das Baraia) Bombay, 1912. Jaina-tattva-digdaraana (Vijaya Dharma Suri) Benares. Vir Nirvana Samvat 2437. Jirandhara-champa (T. S. K. Sastri), Tanjore, 1905. Jhanarnavn (Rirachan.Ira Series), Bombay, 1907. Jlatridhar:nakanang (R.i Dhanpat Singh Bahadur), Calcutlu., Karma Philosophy (V. R. Gandhi), Bombay, 1913. Kath-kosa (C. H. Tawney). Key of knowledge (C. R. Jain), Arrah, 1915. List of the Strassburg Collection of Digambara MSS. (E. Leuman). Lieut.-Col. Mackenzie's Collection (H. H. Wilson), Vol. I. Mahavira-stavanam, Ahmedabad. Manual of Salem District (Rev. T. Foulkes). Manual of South Carara (Slurrock). Bloksa-sastra (Pannalal Jain), Bombay, 1917, Mysore and Coorg (Lewis Rice). Nagananda, Calcutta. Nemi-nirvana (Pandit sivadatta), Bombay, 1896. Notes on Modern Jainism (Mrs. S. Stevenson), Oxford, 1910. Notices of Sanskrit MSS. (Rajendralal Mitra) Vols. VI. and IX. Notices of Sanskrit Mss. (Haraprasad Sastri). Nyaya-karpika (M. D. Desai) Arrah, 1915. Nykyaloka. Ahmedabad. Nyavatara (S. C, Vidyabhusana), Arrah, 1915. Ngaya-dipika (Srilal Jaina), Calcutta, 1915,

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ALPHABETICAL LIST OF WORKS. XV Outlines of Jainism (J. L. Jaini), Oxford 1916. Panchadhyayi. Kolhapur. Saka 1828. Panchastikaya Samayasara (Rayachandra Series), 1904. .:!.!..-1.2.3 (Rai Dhanpat Singh Babadur), Calcutta. P.: u. :1. Kolhapur. Saka 1826. Parsvabhyudayam, Bombay. Vir Nirvana 1933. Paramatma-prakasa (R. D. Jain), Arrah, 1915. Patrapariksa (P.: G. . Benares, 1913. Pramalaksma. .. .. , 1 Nirvana Samvat 1967. Pramana-mimamsa, Ahmedabad. Pramana-nayatattvalokalankara, Benares. Pramana-pariksa (Pandit Gajadharlal), Benares 1914. Prahova-kamukminitandi, Bombayj. Ratn.ikar.iv.t.irii, Durrures. Report on the Search for Sanskrit MSS. (R. G. Bhandarkar), Bombay, 1887, Sabdarnava-chandrika (Srilal Jain), Benares, 1915. Sagara-dharmamrita (Lalaram Jain), Surat. Vir Nirvana Samvat 2442. Sakata yana Vyakarana, Benares. S .-11.rin (Pandit Gajadharlal), Benares, 1914. Sammali-tarka, Benares (Yasovijaya Series). 5.1:.: Ja r balal Bansidhar) Bombay, 1905. - . '. (Rayachandra Series). Sarvartha-siddhi (Kalapa Sarma) Kolhapur, 1903. Sthananga (Rai Dhanpat Singh Bahadur) Calcutta. Satra kritica Rui Dlar pat Sing Bahadur), Calcutta. Sinirler.. (Rayachandra Series), Bombay, 1904, Syadvadamanjari (Yasovijaya Series), Benares. Tattvarthadliga 2-0 (Pandit Gajadharlal), Benures 1915. Dandit Tattvartha-raja-varttika and Tattvartha-sara. (Sanatana-Jainagranthamala Vol. I), Bombay, 1905. Upadesa rahasya, Ahmedabad Vedanta Satra. Nirnaya Sagar Press, Bombay. Vipaka sutra (Rai Dhanpat Singh Bahadur) Calcutta. Vibui-trana-nimgr. ha (Rayachandra Series), Bombay. Vir Nirvana Samvat 2433. Wiener Zoil - chrii, fiir die kunde des Jongeniardes Vol. XI. Wien, 1897. Yasastilaka-champo (Pandit Sivadatta ald k. 1'. Parab), Bombay. Vol. I, 1901. Vol. II, 1903. MANUSCRIPTS. Gommata-sara-vritti by Abhayachandra Traividya Chakravartti. Gommata-sara-vritti by Kesava-varni. Harivamsa-puraua by Jinasena. Ksapana-sara by Nemichandra Siddhanta-Chakravartti. Labdhi-sara by Nemichandra Siddhanta-Chakravartti. Panul. - r! by Sabha-Chandra. Irati l i ny Nemichandra Siddhanta-Chakravartti. Pra....!!. . by Kundakundachirya. Rajavali-kathe. Sthala-purana. Svami-karttikeyanupreksa-tika by Subha-Chandra. Triloka-sara by Nemichandra Siddhanta-Chakravartti. Triloka-sara-tika by Madhava-Chandra. Vahuvali-charitra. Vardha-mana Purana by Sakalakirti. Visesavasyaka-bhasya. PERIODICALS Digambara Jain, Edited by M. K. Kapadia Esq., Surat. Jaina Gazette, 'Edited by Ajit Prasad M, A., LL B., Lucknow, Jaina Hitaisi, Edited by Nathuram Premi, Bombay. Jaina Mitra-Edited by Brahmchari Sital Prasad, Surat. Jaina Siddhanta Bhaskara, Published by Deva Kumar's Central Jaina Oriental Library Arrah. Jaina Svetambara Conference Herald, Edited by M, D. Desai B. A., LL.B., Bombay.

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xvi ALPHABETICAL LIST OF WORKS BIBIOGRAPHY. Besides the works mentioned in tho preceding lut we mention the following:Alankara-chintamani, Bombay. Antagada-dasao and Anuttarova-vir-dusio (I. I). Barnett), London, 1907. Annual Address. Asiatic Society of Bengal (A, P. R. Hoorle), Calcutta, 1898. Atma-khyati-samaya-gara, Bombay. Bhadrabahu-samhita, Bombuy, Arrah 1916. Bhasabatyanga (Rai Dhanpat Singh Bahadur) Calcutta. Bhaktamara-stotra, Bombay. Bombay Gazeteer, Vol. IX Part I. Cave Temples (J. Fergusson and J. Burgoss), London, 1880, Dasa-vaikalika-sutra, Bombay. Dharma-malhodaya, Die Leura rom kanan in der Philosophie der Jains, (omth von Clasenap), Leipzig, 1915. Digami Jara Jaina Iconography (J. Burgess), 1009, Inciclopedia of Religion and Ethics, (Hastings) Essai sur la religion des Jains (De Millono) Lo Musion, Latin, 1884. Early History of India, the (A. Vincent Smith) Oxford, 1914. Gurugunaratnakara kavya (Yasovijaya Series), Benrex. Taima ling. '16 isal, Benares. Hira-sa:bhigya. Sirnara Sagar Press, Bombay. Indian Religionis W. Crooko) in the Imperial Cazetteer of India, Vol. 1. Oxford, 1909. Jagadguru-kavya (Yaaovijaya Series), Benatres. Ja.. . ra. Nirnaya Sagar fr4, Boombri. J.:.. . .!. Venaya Sagar Press, Bombay. Jaina-stotra.saigrala. Nirnaya Sagar Preg4, Bombay. Kavi-kalpa-druma (Yasovijaya series), Benares. Kalyana-mandira stotra, Bombay. Kalpa-sutra, Bombay. Karya-mala. Part VII. Nirnaya Sagar Press, Bumbuy. Kavganusasana (Nagbhata) Nirnaya Sagar Press, Bombay. Kavyanus asana (Hemachandra) Nirnaya Sagar Press, Bombay. Kriyaratna samuchchaya (Yasovijaya Series) Benares. Lecture on Jainism (Lala Banarsi Das), Agra, 1002. Life of Mahavira (Manak Chand Jaini) Allolabud, 1908. Mallingtha-mahakarya. (Yosovijaya Series), Benuri'. Metaphysics and Ethics of the Jainas, Tho (Transactions of tho Congress for the History of Religion), Oxford, 1908. Miscellaneous Essays (H.T. Colebrooke) Vol. II. London, 1873. Mudrita-kumuda-chandra-prakarana (Yakovijaya Series), Bentres, Nava-tatva (Rev. J. Stevenson), London, 1848. Nirvaya-bhiina-vyayoga (Yasovijaya Series) Benares. Notes on the Sthanakwasi or the non-Idolatrous votiimbara Jains (Secker) India, 1911, Xsayari ha manjasa (Yasovijaya Series) Benares. Nyaya-sara, Calcutta, On the Indian Sect of the Jainas (J. G. Bohler, Ed. ly J. Burgess), London, 180. Parisistaparva, Calcutta, 1891. Parrakathagangraba (Yasovijaya Series) Benares. Paravanatha-charitra (Yasovijaya Scries), Beilures. Pravandha-chintamani, Calcutta. Prakrita Laksana, Calcutta, Prakrita Paingala, Calcutta. Religions of India, The E. W. Hopkins) Boston, 1895. Sacred literature of the Jainas (A. Weber) Translated in the Indian Antiquity Vols. XVII-XXI, 1888-1892. Baddarsana-samuchchaya (Yasovijaya Series), Benares. Salibhadra-charitra Yasovijaya Series), Benares. Samaraichchakaba, Calcutta. santinatha-charitra (Yakovijaya Series), Benares. Siddha-hema Sabdanusa sana (Yasovijaya series) Benares. Sila-duta-kavya (Yasovijaya series) Benares. Specimens of Jaina sculptures from Mathura (J. G. Bahler) Epigrapica Yol, L., 1892, Vol 11, 1894.

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ALPHABETICAL LIST OF WORKS. xvii Stotra-sangraha (Yakovijaya Series), Benares. Subhasita-ratna-sandoha, Nirnaya Sagar Press, Bombuy. Tilaka-maujari, Nirnaya Sagar Press, Bombay. Uber Des, Leben Des Jaina-monches Hemachandra, Vienna, 1889. Upadesa-tarangini (Yasovijaya series) Benares. Upamiti-bhava-prapancha-katha, Calcutta, t'ia -cals), Calcut'a, 1990. Vagliatalankara, Nirnaya Sagar Press, Bombay. (\.1. Tre reader may also refer to the following works for further lists of works and articles concerning Jainism :Essai de Div i na (in Annales du Musee Guimet, Bibliotheque d'Etudes, tome XSII) PIC&. 1:1 Repertoire d'Eri ; Jaina (Publications de l' E'cole Francaise d'Extreme Orient, Vol., X), Paris, 1908.]

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A GUIDE TO TRANSLITERATION. VOWELS. # = A 31 = A P= I * = I i = Au b # = ki * = ki = Ai : - 11 CONSONANTS. - Ka 1 E = Ta J = Tha = Da x = Dha u = Na a = Ta = Tha m = Kha 7 = Ga I = Gha 3 = Na a = Cha 3=Chha H = Ja * = Jha ka $ = Pha 1 = Ba # = Bha ma = AJu ya = Ya T = Ra 214 = Da * = La - Dha 214 a = Va = Na a = Na 57 = Na

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INTRODUCTION. AMONG the ancient royal dynasties of India, the Gangas of the West were devoted followers of Jainism. There The Ganga Dynasty. use is a tradition that a Jaina Acharya, named Simhanandi, belonging to the Nandigana, helped Sivama ra, the first king of the Ganga dynasty, to rise to the throne. In one inscription we find a mention of the fact that Sivamara Kongunivarma was the disciple of Simhanandi, and in another that the race of the Gangas prospered through the sage Simlanandi. It is therefore no wonder that we shall find in Jaina works verses to the effect that the Ganga kings worship the feet of Simhanandi, # or that a dynasty which owed its origin to the help of a Jaina Acharya should be staunch to * Vide Repertoire d'epigraphie Jaina (A. A. Guerinot) Inscriptions Nos. 213 and 214. Also "yo'sau ghAtimalAdviSabalazilA-stambhAvalI-khaNDanadhyAnAsiH paturarhato bhagavataH so'sya prsaadiikRtH| chAtrasyApi sa siMhanandimuninA no cet katham vA zilA stambho rAjyaramAgamAdhvaparighastenAsikhaNDo ghnH"|| [Inscription in Parsvanatha Basti on Chandragiri Hill, Sravana Belgola, Mysore. (Inscription No. 54-- Inscriptions at Sravana Belgola' by Lewis Rice, page 42.)] + "yasyAbhavat pravarakAzyapavaMzajo'gre kaNvo mhaamunirnlptpHprbhaavH| yaH siMhanandimunipapratilabdhavRddhi gaMgAnvayo vijayatAM jayatAM varaH sH||" [Manual of the Salem District-Revd. T. Foulkes, II, 369.] The reading bunipa instead of fx in the above verse is according to Lewis Rice, * "zrIdezIyagaNAdhipUrNamRgabhRcchIsiMhanandivati zrIpAdAmbujayugmamattamadhupaH samyaktvacUDAmaNiH / zrImajjainamatAbdhivarddhanasudhAsUtirmahImaNDale reje zrIguNabhUSaNa budhanutaH zrIrAjamallo nRpH||"

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INTRODUCTION. anira the Jaina religion. There are records which establish heyond loubt that the kings of the Ganga dynasty were the promoters anil protectors of Jainism. Numerous inscriptions, cating from the fourtli to the twelfth century A. D., testify to the building of Jaina temples, consecration of Jaina images of worship, hollowing out caves for Jaina ascetics and grants to Jaina Acharyas by the rulers of the (ianga dynasty. In this dynasty there was a king, named Narasimha II, men tioned in the inscriptions as Dharma-MahirajaMarasimha II. dhiraja Satyava kya Kongrnivarmi-l'armanali Morasimha. The reign of this king was conspicuous by great and decisive victories over the Cheras, the Cholas, the Pandyas and the Pallavas of the Nolambadi country. The most notable success of Marasimha II against his enemies was that against Vajjala-leva, and his most terrible fights were fought at Conur and chchangi. Faithful to the doctrines of Jainism, this great king, after a glorions reign, abdicated his throne and gave up his life by a three days' fast, in the presence of his spiritual preceptor, the great Ajitasena, at Bankapur, in the Dharwar district. The epitaph of Marasimla II is contained in the inscription engraved on the four sides of the base of the pillar known as Kuge Brahmadeva Khambha, near the entrance to the temples on Chandragiri Hill, at Sravana Belgola (Mysore) S. Though this inscription is without date, the year of the death of Marasimha II is inferred from another inscription to he -975 A. D. 1 Chamundaraya or Chamundaraja was the worthy minister of Chamanqaraya. this great king. It is the heroism of this minister that enabled Marasimha II to win his great battles against Vajjala and those fought at Gonar and Uchchangi. In an inscription at Srayana Belgola, we have an eulogy of Chamundaraya in the following terms: Chamundaraja, the sun adorning, like a jewel, the head of the eastern mountain of the Brahma-ksatra race, the moon increasing by the rays of fame the waters of the Brahma-ksatra race, a jewel in the garland sprung from the mountain containing the mine of the Vide Inscription No. 38. Inscriptions at sravana Belgola' by Lewis Rice. Vide Inscription at Melagani, quoted in the footnote to the Introduction to the Inscriptions at Bravana Belgola (Lewis Rice), page 18. Vide also, Epigraphia Indica,' Vol. V, Inscription No. 18.

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DRAVYA SAMGRAHA Vol 1 of SRJ "T in Special for S.B J. Designed & Copyrighted by D. P. Jain. THE SACRED AND MYSTICAL SYMBOL OF THE JAINAS.

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INTRODUCTION. Brahma-ksatra race, and a fierco wind to raise the fire of the Brahmaksatra race, was born. Where the array of the enemy was broken like that of a herd of deer before a pursuing clephant, in front of the victorious elephant of liis lori, the king Jugalekarira (the one hero in the world), when at the order of king Indra(r) he raised his arm to conquer Vajjala-lova, of terrible power, like the ocean disturbed at the end of age, and who was the younger brother of Patala-malla. He who was thus praised by his lord in the fight with the king of Nolambas : "Which king arnong my foes will not fall as food to the black snake of my arrow when yon sitting always in the front of the bravest hicrocs--an clephant sy whose tusks, resembling a thunderbolt, the rock of the temples of the elephants of the enemy tre split, and a goal to the wild animals--the recory--are present ?" Who fiercely roared thus in the fight with king Rana-simba, " () king Jaya lekavira! By your prowess I can conquer in a inoment (an eneniy), even if he be Ravana, his city, Lanka, the citarlel, Trikuta, and the noat, the briny ocean." To whom the celestial damsels bestowed the blessing-" We were thirsted in many battles of this hero by our eagerness to embrace his neck, but now we have been satiated with the water of the edge of his sword. () victor of Rana-ra...:2--12:! live to the end of age." Who, formerly frustrated the desire of king Chaladankn-ganga, who wished to snatch by power of arms the fortune of the empire of the Gangas, and who satisfied the desire of the Raksasas, who were cager to drink blood, by holding the blood of his brave enemies in skulls of licroes resembling cups made of jewels. * Indra IV, grandson of Krispa IIT. [Vide Inscription No. 18, Vol. V, Epigraphia Indica.) + " a G UTSERTTTTTTHUHTATE brahmakSatrakulAbdhivarddhanayazorociH sudhaadiidhitiH| brahmakSatrakulAkarAcalabhavazrIhAravallImaNiH brahmakSatrakulAgnicaNDapavanazcAmuNDarAjo'jani // kalpAntakSubhitAvadhibhISaNabalaM pAtAlamallAnujam jetum vjjldevmudytbhujsyendrkssitiindraashyaa| patyuH zrIjagadekavIranRpate tradvipasyAgrato dhAvaddantini yatra bhagnamahatAnIkaM mRgAnIkavat //

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INTRODUCTION. The above inscription is Chamundaraja's own information about himself. But the greater part of this inscription series to have been lost. " Heggade Kanna, in order to have only t.viy lines and-a-half inscribed regarding himself, appears to have caused three sides of Chamundaraya's originnal inscription to be entirely faced, leaving only the one side" a translation of which we have given above. " C u rta coniposcd a work called Chamunda Raya Purana, containing an epitome of the history of the 2.4 Tirthankaras, and at the end its date is given as Saka 900, the year svaru (.1. I). 978)." The statements found in the verses of the inscription quoted above "accord with those given in the Chamunia Raya Purina It is there said, in the opening chapter, that his lorl was the (langakula-chadamani Jagadekavira Nolambakulantakaa-7 ; and that he was born in the Brahma-ksatra ramsa. In the culing chapter asmin dantini dantavajradalitadvitkumbhikumbhopale vIrottaMsapuroniSAdini ripuvyAlAGkaze ca tvayi / syAt ko nAma na gocaraH pratinRpo mabANakRSNAragagrAsasyeti nolambarAnasamare yaH zlAghitaH svAminA // khAtaH kSArapayAdhirastu paridhizcAstu trikUTaH purIlaGkAstu pratinAyakostu ca surArAtistathApi kSame / taM jetuM jagadekavIranRpate tvattejasIti kSaNAn nivyU da raNasiMhapArthivaraNe yenorjitaM garjitam // vIrasyAsya raNeSu bhariSu vayaM kaNThagrahotkaNThayA taptAH samprati labdhanirvRtirasAstat-svaladhArAmbhasA / kalpAntaM raNarasiMhavijayi jIveti nAkAGganA gIrvANIkRtarAjagandhakariNe yasmai vitiirnnaashissH|| AkraSTubhujavikramAdabhilaSan gaGgAdhirAjyazriyaM yenAdau caladaGkagaGganRpatiya'rthAbhilASIkRtaH / kRtvA vIrakapAlaratnacaSake vIradviSaH zoNitam pAtu kautukinazca koNapagaNAH puurnnaabhilaassiikRtaaH||" [Inscription on the Tyagada Brahma Deva Khambha. Size 1' 9" x 1' 6". Circa A. D.983. Vide Lewis Rice Inscrip. at S, B, p. 85.] * Lewis Rice- Inseriptions at Sravana Belgola.' Introduction, pago 33. Lewis Rice-Inscriptions at Sravana Belgola. Introduction, page 22. Vide also Lieut.-Col. Mackenzie's Collections. Edited by H. H. Wilson, Vol. I, p. 140, where it is said that Chamunda Raya Purana gives an account of the sixty-three celebrated personages of the Jainas."

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From an ancient Statue Special for S.B.J SRI NEMICHANDRA SIDDHANTA CHAKRAVARTI Author of DRAVYA-SAMGRAHA etc., etc., etc.,

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INTRODUCTION. xxiii it is said that he was the disciple of Ajita-sena; also that in the Krita Yuga he was Sanmukha, in the Treta Yuga Rama, in the Dvapara Yuga Gandivi, and in the Kali Yuga Vira-marttanda. The origin of his various titles is then related. From his defeat of Vajjala Deva, in the Khedaga war, he obtained the title SamaraDhurandhara; from the valour he displayed on the plains of Gonur in the Nolamba war, the title Vira-marttanda; from his fight in the fort of Uchchangi, the title Ramai pigha; from his killing Tribhuvana Vira, and others, in the fort of Bagalur and enabling Govinda to enter it, the title of Vairikula-kaladanda; from his defeat of Raja and others in the fort of king Kama, the title of rama; from his killing his younger brother, Naga-varmma, on account of his hatred, the title of Chhaladanka Ganga; from his killing the Ganga warrior (bhata) Mudu Rachayya, the titles of Samara-parasurama and Pratipaksa-raksasa; from his destroying the fort of the warrior (bhata) Vira, the title of Bhata-mari; from upholding the brave qualities of himself and others, the title of Gunavam Kava; from his virtue, liberality, etc., the title of Simge rat. Akara; from his not coveting the wealth or wives of others, the title of Sauchabharana; from his never telling an untruth even in jest, the title of Satya-yudhisthira; from his being the head of the bravest, the title of Subhata-chidamani. Finally, in his composition, he calls himself Kavijana-sekhara, the head of the poets. Of most of these allusions we have no other information; but it is remarkable that among so many distinguished actions no mention is made of a single work of religious merit......On the contrary, there is little more than a record of warfare and bloodshed from beginning to end."+ Rachamalla II or Rajamalla II. But there are authentic records to show that, with the advance of his age, Chamundaraja devoted himself mostly to religion, under his spiritual teacher, Ajitasena, and became immortal as one of the greatest promoters of Jaina religion, by erecting the colossal images of Gomatesvara and Neminatha in Vindhyagiri and Chandragiri at Sravana Belgola, (Mysore,) and devoting the greater part of his wealth to the maintenance of worship of these images. After the death of Marasimha II of the Ganga dynasty, Panchaladeva, fully known as Dharma-maharajadhiraja Satyavakya Kongunivarma Panchaladeva, ascended the throne, and he was succeeded by Lewis Rice-Inscriptions at Sravana Belgola. Introduction, page 34.

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INTRODUCTION xxiii it is said that lie was the disciple of Ajita-sena; also that in the Krita Yuga he was Sanukha, in the Treta Yuga Rama, in the Dvapara Yuga Cindivi, and in the Kali Yuga Vira-marttanda. The origin of his various titles is then related. From his defeat of Vajjala Deva, in the Khodaga war, he obtained the title SamaraDhurandhara ; from the valour he displayed on the plains of Gonur in the Nolaba war, the title Vira-marttanda; from his fight in the fort of Uchchangi, the title Rana-ranga-simha; from his killing Tribhuvana Vira, and others, in the fort of Bagalur and enabling Govinda to enter it, the title of Vairikula-kaladanda ; from his defeat of Raja and others in the fort of king Kama, the title of Bhuja-vikrama; from his killing his younger brother, Niga-varat:.a, on account of his hatred, the title of Chhala.lanka Gunga ; from his killing the Ganga warrior (bhata) Mudu Rachayya, the titles of Samara-parasurama and Pratipaksa-raksasa ; from his destroying the fort of the warrior (bhata) Vira, the title of Blata-mari ; from upholding the brave qualities of himself and others, the title of Gunavam Kava; from his virtue, liberality, etc., the title of Samyaklva-ratna kara ; from his not coveting the wealth or wives of others, the title of Sauchabharana; from his never telling an untruth even in jest, the title of Satya-yudhisthira; from his being the head of the bravest, the title of Subhata-chudamani. Finally, in his composition. he calls himself Kavijana-sckhura, the head of the poets. Of most of these allusions we have no other information; but it is remarkable that among so many distinguished actions no mention is made of a single work of religious merit......On the contrary, there is little more than a record of warfare and bloodshed from beginning to end." + But there are authentic records to show that, with the advance of his age, Chamundaraja devoted himself mostly to religion, under his spiritual teacher, Ajitasena, and became immortal as one of the greatost promotors of Jaina religion, by erecting the colossal images of Gomatesvara and Neminatha in Vindhyagiri and Chandragiri at Sravana Belgola, (Mysore,) and devoting the greater part of his wealth to the maintenance of worship of these images. After the death of Marasimha II of the Ganga dynasty, Panchaladeva, fully known as Dharma-maharajaRachamalla Il or Rajamalla II. dhiraja Satyarakya Kongunivarma Panchaladeva, ascended the throne, and he was succeeded by * Lewis Rice Inscriptions at Sravana Belgola. Introduction, page 34.

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xxiv INTRODUCTION. skra Konister of lic king Rachamalla or Rajamalla II , fully known as Dharma-naharajadhiraja Satya-vakya Kongwrivarina Parmanadi Richamalla. Chamunda Raja was also the minister of Richamalla or Rajamalla II. In one inscription we read "Riya (i.e., Chamunda-Riya), the excellent minister of the king Rachamalla," + aml in another" Chamunda Raya, second in glory to king Richa-nalla."! In a Jaina work, named Vahuvali-Charitra, we find that there was a king namel Rajannalla, the worshipper of the feet of the sage Siphanandi. Chamunda Blupa (or Raja) was his ininister. In il manuscript we read "Chamunda Raya, having the titles of manaranga-malla, Asahay -parakrama, Guna-ratna-bhuilgana, Samynitrurutna-riya, etc., the Mahamatya (highest minister) of Rajamalla of the Ganga dynasty, graced by the great sage Simhanandi."|| * Mr. Fleet has accepted the name Racha-malla to be the correct ono (Ipigraphia Indica, Vol. V, Inscription No. 18), and, though we find this namo in some inscriptions, the name Rajamalla is also uscd by Juina writers whom we have quotod in this Introduction and in inscriptions like No. 107 M1). Vol. III, Epigraphia Carnatica. + "rAcamalubhavara-varamantri -rAyane" Inscription at Bhandari Basti. ravana Belgola, Mysorc. [Vide Lewis Rice- Inscriptions at Sravana balgola,' p. 103. ] + "rAcamallaM jagan nutana A bhUmipaNa dvitIyavibhavaM cAmuNDarAyam" Inscription to the left of the Dvarapalaka doorway. (Vidi Lewis Rice 'Inscriptions at Sravana Belgola,' p.07.] $ "zrIdezIyagaNAbdhipUrNamRgabhRcchIsiMhanandiprati zrIpAdAmbujayugmamattamadhupaH samyaktvacUDAmaNiH / zrImajjainamatAbdhivarddhanasadhAsutirmahImaNDale reje zrIguNabhUSaNA budhanutaH zrIrAjamallo nRpaH // ...... tasyAmAtyazikhAmaNiH sakalavit samyakatvacUDAmaNibhavyAmbhojaviyanmaNiH sujanavandivAtacUDAmaNiH / brahmakSatriyavaizyazuktisumaNiH kIyAghamuktAmaNiH paadnystmhiishmstkmnnishcaamunnddbhuupo'grnniiH||" [Vahuvali-Charitra, Verses 8 and 11.] " siMhanandimunIdrAbhinanditagaGgavaMzalalAma.........zrImadrAjamalladevamahIvallabhamahAmAtyapadavirAjamAna-raNarajamallA-sahAyaparAkrama-guNaratnabhUSaNasamyakatvaratnanilayAdivividhaguNagrAmanAmasamAsAditakIrti ...zrImaccAmuNDarAyabhavat puNDarIka-dravyAnuyogapraznAnurUpaM......" [Commentary on Gommata-sara by Abhayachandra Traividya-chakravartti. The MS, from which we quote the above passage is in the Central Jaina Oriental Library, Arrah.]

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xxvi INTRODUCTION. these storeys were built in the tenth century A. D. and give a fine. idea of the beautiful architecture of that age. [See Plates II and III.] Gommatesvara, On Vindhyagiri, Chamunda Raya erected a colossal image of Vahuvali or Blujabali, more commonly known as Gommat Svami or Gommatesvara. [See frontispiece]. Later on, imitating Chamunda Raya, the chief Vira-Pandya erected another statue of Gommatesvara at Karkala (South Canara), in A. D. 1432; and afterwards a similar figure of Gommatesvara was established by the chief Timmarija at Yenur (South Canara), in A. 1. 1604deg These "colossal monolithic nude Jain statues......are among the wonders of the world." These are "undoubtedly the most remarkable of the Jain statues and the largest free-standing statues in Asia....All three being set on the top of eminences, are visible for miles around, and, in spite of their formalism, command respectful attention by their enormous mass and expression of dignified serenity. The biggest, that at Sravana Belgola, stands about 56 feet in height, with a width of 13 feet across the hips, and is cut out of a solid block of gneiss, apparently wrought in situ. That at Karkala, of the same material, but some 15 feet less in height, is estimated to weigh 80 tons. The smallest of the giants, that at Yenur, is 35 feet high. The three images are almost identical, but the one at Yenur has the 'special peculiarity of the cheeks being dimpled, with a deep grave smile,' which is considered to detract from the impressive effect. The extreme conventionalism of Jain art is well-illustrated by the fact that, whereas all the three colossi are substantially identical, save for the smile at Yenur, the dates vary widely." + The image erected by Chamunda Raya "is not only the most ancient in date and considerably the highest of the three, but from its striking position on the top of the very steep hill and the conso * References for Sravana Begola statue: Indian Antiquary, Vol. II, page 129; Epigraphia Indica, Vol. VII, page 108; Lewis Rice - Mysore and Coorg,' page 47. References for Karkala statue: Indian Antiquary, Vol. II, page 358; Epigraphia Indica, Vol. VII, page 112. References for Yenur statue: Indian Antiquary, Vol. V, page 37; Epigraphia Indica, Vol. VII, page 112. + Imperial Gazetteer of India, page 121. Vincent Smith - A History of Fine Art in India and Ceylon,' page 268. Further references to these statues will be found in Slurrock-Manual of South Canara,' page 85; Fergusson-History of Indian Architecture,' page 267; 'Fraser's Magazine,' May. 1875 (Mr. Walhouse's article).

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32 Special for S.B.J. INSCRIBED SLABS BELOW THE IMAGE OF VAHUVALI IN GOMATESHWARA TEMPLE ON VINDHYAGIRI (Containing inscriptions of Chamundaraya )

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PLATE VI. To face introduction of DRAVYA - SAMGRAHA Vol 1 OF SBJ savAvu pAte ksa viyata zogamA ta cha nAtekapaviyate ANSP/020030016 donexneoudBRIE Special for S.B.J. INSCRIPTION AT THE FOOT OF THE IMAGE CF VAHUVALI IN GOMATESHWARA TEMPLE ON VINDHYAGIRI.

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ARDA... sItA pAne kapa viyata mohAgapAta sunAtekapaviyate OJANUJRA RANSOME P1050m donexprealck BRE R

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INTRODUCTION. xxvii quently greater difficulty involved in its execution, is by far the most interesting. The image is nude and stands erect facing the north...... The figure has no support above the thighs. Up to that point it is representcil as surrounded by ant-bills, from which emerge serpents: a climbing plant twines itself round both legs and both arms, terminating at the upper part of the arm in a clustre of fruit or berries. The pedestal on which the feet stand is carved to represent an open lotus." * There are inscriptions on the slabs near the right and left foot The Inscriptions of the image of Gommatesvara at Sravana Belgola. 04 [See Plate V]. Gommatesvara at The inscription on the right-hand Sravana Belgola. slab is as follows: Sri-Chamundara jam madisidam ; Sri-l" ;. !!.", [se] Yv [v] ittan; Sri-Gamgaraja suttalayavam madisida; that is to say Sri Chamundaraja caused to be made. Sri Chimurdara a caused to be made. Sri Gamgaraja caused the Chaityalaya (enclosure) to be made. "The alphabet and language of the first and third lines are Canarese. The second line is a Tamil translation of line 1, and consists of two words, of which the first is written in the Grantha and the second in the Vatteluttu alphabet. The first two lines record that Chamundaraja caused to be made the image, at the foot of which the inscription is engraved, and the third line that Gamgaraja caused to be made the buildings which surround the image." The inscription on the slab on the left-hand is as follows:-- Sri-C" . ..: karaviyalem Sri-Gamgaraje suttale karavirale; that is to say Sri Chamundaraja caused to be made. Sri Gamgaraja caused the Chaityalaya (enclosure) to be made. "The alphabet is Nagari, and the language is Marathi...... The Marathi language was perhaps adopted for the benefit of Jain pilgrims from the Maratha country."+ In Plate VI we have given a facsimile reprint of the inscriptions mentioned above, beginning with that on the left. From the * Epigraphia Carnatica, Vol. II, Introduction, page 29. + E. Hultzsch-Inscriptions on the Three Jain Colossi of Southern India' (Epigraphia Indica, Vol. VII, pages 108-109.)

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xxviii INTRODUCTION. identical type used in both the lines, the inscription on the lefthand slab is supposed to be engraved during the reign of (angarija, when he erected the building round the image of Gommatesvara established by Chamunda-Raya. It is all the more probable, is the inscription on the left is nothing but a repetition of that on the right in a different language. Ganga-raja was the minister of Visnuvardhana, il king of the Hoysala dynasty, who rulecl in the 19th Century Ganga-raja. . A. D. In an inscription dated about 1100 A. 1)., we find the praise of Carga-raja and Chamunda-kaya, together with that of Hulla, as follows : "If it be asked who in the beginning were firm promoters of of the Jina doctrine (i.e., in Sravana Belgola)--they were) Raya, the minister of king Rachamalla; after him, Ganga, the minister of king Visnu; and after him, Hulla, the minister of king Nrisimia-leva: if any others could claim as much, would they not be mentioned?" Besides the inscription at the foot of the image announcing that Chamunda Raya established the same, we find reference to this iu another inscription, dated about 1180 A. D., in the following manner :-- "Combining in himself wisdom, ieli , glory, high character and valour, the moon of the Ganga race was Machamalla, fanicd in all the world. That king's second in glory (his minister Chamunda Raya), equal to Manu, was it not he that liad this Commata made by his own effort ?"' The three statues represent Vahuvali or Bhujavali, also known as Gommatesvara, who was the son of Alijina RinaThe legendary account of Bhujavali bhanatha, the first Tirthankara of the Jainas. Rira bhadeva, according to tradition, was a king, and had two wives, Nanda (some say Sumangala) and Sunanda. Nancla or Sumangala gave birth to the twins, Bharata and Brahini, a boy and a girl, the former of whom was placed on the throne by Risabhadera, when he retired to seek absolute knowledge. Vahuvali and his sister, Sundari, were born of Sunanda, and the former ascended the throne of Taksa-bila (modern Taxila), when his father distributed his * Vide Epigraphia Carnatica, Vol. 11, Introduction, pago 34. Itulla was the minister of Narasimha I, of the Hoysala dynasty, wbo ruled in tho 12th century A.D. Vide Epigraphia Carnatica, vol. II, page 154. Tho lino spcakin struction of the image is of the con"cAmuNDarAyaM manupratimaM gommaTaM alte mADisidana intI devanaM yatnadim "

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INTRODUCTION. xxix kingdom among his sons. Bharata had possession of a wonderful Chakra (discus), which could not be withstood by any warrior in fight. With the help of this Chakra, Bharata conquered the earth and returned to his capital. But the discus would not enter the capital (or, according to another account, the armoury). Bharata then took this as a sign that there was still another territory on earth which had not been conquered by him, and, after reflection, came to the conclusion that there was only the kingdom of Taksa-sila, ruled by his brother, Bhujavali, which had not been subdued by him. Bharata then declared war on his brother, Bhujavali, and in the terrible fight that followed, Bhujavali was victorious. Even the discus of Bharata could do no harm to Bhujavali. But Bhujavali, though victorious, suddenly became lost in meditation, thinking of the vanity of this world. Bharata made obeisance to Bhujavali and returned to his place; but Bhujavali went to the summit of Kailasa mountain, remained standing there (or, according to another account, stood on the very field of battle) in a statuesque posture for one year and "the creepers, wreathing round the boughs of the trees on the bank clung to his neck and crowned his head with their canopy and the blades of kusa-grass grew between his feet, and he became in appearance like an ant-hill."+ Subsequently, Bhujavali cbtained absolute knowledge and became one of the Kevalis. In an inscription, however, we read that Puru was the father of Vahuvali or Bhujavali and Bharata. I Then the inscription goes on to say that "Bharata, the son of Puru Deva, surrounded by all the kings conquered by him, erected, in glee, an image, representing the victorious Vahuvali Kevali, which was 525 bows in height, near P... !. After a long time, innumerable Kukkuta-sarpa (dragons having the body of a fowl and the head and neck of a snake), terrifying the world, grew up in the place surrounding (the image of) that Jina, for which the image became known as Kukkutesvara."'S * Vide Harivamsapurana by Jinasena, Chapter XI. For a slightly different account, see Kathakosa, translated by C. H. Tawney, pages 192-195. | Vide The Katha-kosa or Treasury of Stories, translated by C. H. Tawney, pages 192-195. " Inscription No. 85, Epigraphia Carnatica, V II, page 67. 8 "dhRta-jayabAhu-bAhubalikevali-rupasamAna-paJcaviMzati-samupeta

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INTRODUCTION. In the light of these traditions, we shall be able to understand the significance of the intered anthills, from which serpents are issuing, and the climbing plant which twines round the legs and arms of the images of Gommatesvara at Sravana Belgola, Karkala and Yenur. "These details are identical in all three, and supposed to represent so rigid and complete an absorption in penance that anthills had been raised around his feet and plants had grown over his body, without disturbing the profoundness of the ascetic's alstraction from mundane affairs." The story of the establishing of the image of Gominatavara by The legendary ac- Chamunda Raya is thus described in a work, counts of the estab the image composed in Sanskrit verses, named Vahuvali Chaby Chamunda Raya. ritra. In the city of Madhura (now known as Madura) in the Dravida The story in country there was a king, named Rajunalla, who Vahuvali Charitra, encouraged the spread of Jaina tenets, and was the worshipper of Simhanandi, belonging to the Desiya Cana 1 His minister was called Chamunda Raja. One day, when the king sat with his minister in the royal court, a travelling merchant came there and told them that in the north there is a town called laudanapuri, where there is an image of Vahuvali, also called Gominata, established by Bharata. Hearing this, the devout Chamundarija resolved to visit the shrine of the image, and going home narrated the tale to his mother, Kalika Devi whereupon she also wished to go with him to that sacred spot. Chamundaraja then went to his spiritual preceptor, paJcazatacApasamunnatiyuktam appa tat-pratikRtiyaM manomudade mADisidaM bharataM jitAkhilakSitipatikri podanapurAntikadol purudeva-nandanam / cirakAlaM sale tajjinAntika-dharitrI-dezAdAla lokabhIkaraNaM kukkuTasarpasaMkulaM asaMkhya gles i catat....." Inscription No. 85, Epigraphia Carnatica, Vol. II, page 67. * Lewis Rice-Inscriptions at Sravana Belgola : Introduction, page 83. When the Acharyas of the Nandi-sangha of the Jainas spread themselves over the country (Desa), their sangha came to be known as Desiya-Gana, vide :-- "pUrvaM jainamatAgamAbdhividhuvacchInandisaMghe'bhavan sukhAnarddhitapodhanAH kuvalayAnandA mayUkhA iva / satsaGgre bhuvi dezadezanikare zrIsuprasiddha sati zrIdezIyagaNo dvitIyavilasannAmnA mithaH kathyate // " [Vahuvali Charitra, verse 87.]

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INTRODUCTION. XXXI Ajitasena, who revered Simhanandi and made a vow before the latter that he will not drink milk till he sees the image of Vahuvali. Accompanied by Nemichandra, his mother and numerous soldiers and attendants, Chamundaraja started on his ri's and reached the Vindhragiri (in Sravana Belgola). In the night, the Jaina Goddess Kusmandi (the Yaksini attendant on Neminatha, the twenty-second Tirthan kara) appeared in a dream to Chamundaraja, Nemichandra and Kalika, and told them that it was very difficult to go to Paudanapuri but on that very hill there is an image of Vabuvali, formerly established by Ravana, which will be visible if the hill be cleft by a golden arrow. According to the dream, on the next morning, Chamundaraja stood on the hill with his face towards the south and let loose a golden arrow from his bow. Immediately the mountain was cleft in twain, and an image of Vahuvali became visible. Chamundara ja then established and consecrated the image and granted lands for the worship of this image. When king Rajamalla heard of this affair, he conferred the title of "Raya" on Chamunda raja and granted further lands for the regular worship of the image. In a very recent work, named Rajavali-kathe, written by Deva The story in Chandra in the Kannada language, the same story Rajavali-kathe is repeated, with variations in details. It is there written that Chamunda Raya was a feudatory chief of king Rajamalla. His mother learnt from Adi-purana, when this work was being read to her, that in Podanpura there was an image of Vahuvali. Thereupon she set out with her son to see this image, but on her way on the bill where Bhadrabahu Svami died, she dreamt one night that Padmavati Devi ....!to her and said that there is an image of Vahuvali on that very hill, covered by stones, which was formerly worshipped by Rama, Ravana and Mandodari. On the next morning an arrow was shot and the image of Vahuvali became visible. Thus, in the legendary accounts of the Jainas, we find that Chamunda Raya was not the person who caused the image to be made, but that there was already an image on the hill which he established and consecrated in the proper way. The high priest at Sravana Belgola had also stated, according to these traditions, that "in ancient times, an image was at this place, self-formed from earth, under the sbape of Gomat Isvara Svami which Ravana, the monarch of the Raksasas, worshipped to obtain happiness."

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INTRODUCTION. Chamundaraja discovered it and "made the workmen cnt it into a regular shape, with the utmost accuracy of proportion in all its parts; the several proportions of the body resembling the original likeness of Gomat Isvara Svami in profound contemplation to obtain Moksa. He also caused several buildings to be conztructed as temples and other edifices round the Col?). On their completion, he established the worship of the image... with great ceremony and devotion. In an extract taken from Sthala-paru.. tre find the following passage which agrees with the above story: "Chamundaraja ...... set out with his family ... with a view of visiting the God Gomniatosvara ... at lavlanapura Sthala-purana. in and the 1,254 other gods scattered throughout the surrounding country. En route le came to Sravana Belgola Ksetra, having heard a good deal about the Ciod Gommatesvara ... He repaired the rninel temples and, among other ceremonies, had that of Srik'in the god performed. Te appointed Siddhantacharya as Guru of the Math to conduct the daily, monthly, annual and other processions. He established in the Math a Chattram, where food, medicine and education were provided for pilgrims. He appointed men of his caste to receive with clue respect the devotees and pilgrims of all three castes who should resort to the place from Delhi, Kanakadri, Svitpura, Sudhapura, l'ipipuri, Champapuri, Sammida-giri, Ujjayanta-giri, Jayanagara, etc. For this purpose, certain villages ... were made over to the temple. lle fixed Silk-Sasanas in the four directions ... This endowment was maintained by his descendants for 109 years." Now let us attempt to find out how far these statements to the effect that Chamunda Raya tas merely the discoverer of the image of Gommatesvara at Sravana Belgola are true. The work, Bhujabali Charitra or Vahuvali Charitra, is composed in Sanskrit verses, and in it we find only a collection of traditions handed down from mouth to mouth, with variations arising from such a course. The date of the work cannot be definitely ascertained, but, from its style, it can be inferred that it was composed long after the establishment of the image of Goinmatesvara. Raja valikathe Historical and Legendary account of Belliagola (Asiatic Researches, Vol. IX, page 263). + "Sthalapurana" Extract taken by Capt. J. S. F. Mackenzie (Indian Antiquary, Vol. II, page-130).

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INTRODUCTION. xxxiii is "a compendium of Jaina history, legends and chronology, drawn up early in the present century for Deviramma, a lady of the Mysore royal family, by Devachandra of the Jaina establishment at Maleyur" This work also cannot, therefore, be called to be an authority for determining the question in hand. In Rajavali-kathe and in Sthala-purana, the authors made no attempt to be accurate on historical points, for the subject matter in their hands was merely a collection of legends and fables. It is true that there are historical materials underlying these stories, but these should not be taken on trust as they are, but we should test the accuracy of the same by comparing these with other and more trustworthy records before ive could accept them as matters of history. To mention one among many inaccuracies in Sthala-purana, we may quote the line" Chamunda RAya, king of Daksina Madura and the descendant of Jaina Ksatri Pandu,"+ from which we shall understand how in the legendary accounts Chamunda Roya, the minister, came to be described as the king of Madura. Further, if there had not been any contemporary and authentic records to prove who caused the image to be constructed, we might have doubted, on the basis of these traditionary accounts, that Chamunda Raya erected this statue. But, fortunately for us, there are records to prore that it was Chamunda Raya and no other who had the image of Gommatesvara constructed. First, there is the inscription fhich we have already quoted under the feet of the image in which it is distinctly stated that Chamunda Raja" made" the image. Next, in an inscription, dated about 1180 A. D. (see page X), we have seen that Chamunda Raya had this image made by bis own effort. These are supported by a work, named Gommata-sara, composed by Nemichandra, the * Lewis Rice-Inscriptions at Sravana Belgola : Introduction, page 8 (1889). + Extract taken from "Sthala-purana" by Capt. Mackenzie (Indian Antiquary, Vol. II, page 180). It may also be mentioned that in the Pattavali of Sena gana, we have "Chimundaraya, the king of the Southern Tailanga and Karnataka, the crest jewel of the Ksatriya raco, a resident of the city of Daksina Madhura, for whose awakening of soul) the image of Vahuvali Gommata Srami (was efficacious) and consecrated by Ajsta-sena Bhattaraka." ["requATTATIT Trie g a TRICIA FUEkSiNatailaGgakoTakadezAdhipaticAmuNDarAya-pratibodhaka-bAhubaliprativimbagomaTTa Farfagfagram-ffafhaagit TUA' ] (THI!Esiljahabereli askara. Parti 1, No. I (1912), page 38. --nion RECEVED

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INTRODUCTION. XXXIV preceptor, and therefere contemporary, of Chamunca Raja, in which we have the following verses : "Let the aphorisms consisting of the Gommata compendium, the Gommata Jina, on the summit of Gommata ITill and the Dakxina Kukkuta Jina (the Southern Kukkuta Jina) constructoil hy Commata Raya, be victorious. "Let that Gommata by whom the face of the image was constructed which was seen ... by the gods ... and sages, be victorious.'* The image of Gonmatesvara caused the hill on which it was situated to be called Gommata hill, and Nemichandra uses the words "constructed (af ) by Chamunda Raya." We have alreadly mentioned that the image of Gommatesvara, which was established by Bharata in Paudanapura, came to be known as Kukkutesvara, wlien dragons sprung up around it. The image established by Chamunda Raya came to be called the Southern Kukkuta Jina to distinguish it from the other one which was in the north. Chaminda Raya, hy having this image constructed came to be called Gommata Raya. From these facts we have not the least doubt that it was Chimunda Raya who had this image constructed. For such a great act he himself came to be known as Gommata Raya, which would have been hardly possible, had it been the fact that he merely discovered the image. Nemichandra, the preceptor of Chamunga Raya, must have been present at the time of the establishment of this imago (for even in Vahuvali Charitra we find that Nemichandra was presont on this occasion, and consequently the words of Nemichandra, supported as they are by the inscription, must be accepted to be conclusive on this point. The reason why in the works like Vahuvali Charitra, Rajavalikathe, etc., we find that Chamunda Raya was merely the discoverer of the image, may probably be that the writers of these works desired to ascribe to the image a greater antiquity, causing the image to be considered an object of deeper veneration. * "gommaTasaMgahasuttaM gommaTasiharuvari gommaTajiNe ya / gommaTarAyaviNimmiyadakhiNakukkuDajiNe jyu|| jeNa viNimmiya-paDimA-cayaNaM sabasiddhidevehi // sabaparamohijogihi diTTa so gommaTho jyu|| [Gommata-sara. Karma-Kanda, verses 968 and 969).

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M THE ANOINTING CEREMONY OF VAHUVALI GOMATESWARA.

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INTRODUCTION. XXXV There is one more legend connected with the image of Gommatesvara which describes how the pride of Chamunda Raya for establishing such a figure was humbled. The story is as follows: "Chamunda Raya, after having established the worship of this image, became proud and elated, at placing this God by his own authority at so vast an expense of money and labour. Soon after this, when lie performed in honour of the God the ceremony of Parichamrita snana (or washing the image with five liquids--milk, curds, butter, honey and sugar), vast quantities of these things were expended in many hundred pots; but, through the wonderful power of the God, the liquor descended not lower than the navel, to check the pride and vanity of the worshipper. Chamunda Raya, not knowing the cause, was filled with grief that his intention was frustrated of cleaning the image completely with this ablution. While be was in this situation, the celestial nymph, Padmavati, by order of the God, having transformed herself into the likeness of an aged poor woman, appeared, holding in her hand the five amritas in a Beliya Gola (or small silver pot) for washing the statue : and signified her intention to Chamunda Raya, who laughed at the absurdity of this proposal, of accomplishing what it had not been in his power to effect. Out of curiosity, however, he permitted her to attempt it; when, to the great surprise of the beholders, she washed the image with the liquor brought in the little silver vase. Chamunda Raya, repenting his sinful arrogance, performed a second time, with profound respect, his ablution, on which they formerly wasted so much valuable liquids, and washed completely the body of the image. From that time this place is named after the silver vase (or Beliya Gola), which was held in Padmavati's hand." We shall now try to ascertain the probable date on which the image the of Gommatesvara was erected by Chamunda Raya. construction of the We have already seen that Chamunda Raya image. was the minister of Marasimha II and Rachamalla or Rajamalla II. It was during the reign of Rajamalla that the tradition ascribes the establishment of the image of Gommatesvara. We have found that during the reign of Marasimha II, Chamunda Raya distinguished himself as a valiant warrior, and in an inscription in * Asiatic Researches, Vol. IX, page 266. In the above account a quite different explanation of the name of Sravana Belgola has been given. Recently the Jainas performed an anointing ceremony of Gommatesvara, a picture of which with the scaffoldings erected, is reproduced here. (See the illustration facing this page]

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Xxxvi INTRODUCTION. which he gives an account of himself he only makes mention of the victories which he had won. There is no mention of any religious work done by him, and had it been the fact that he crected the colos al image during the reign of Warasiinha II, le must have mentioned the same, it being a monumental work which has immortaliscil his name. Marasimha II died in 975 A. D. Chamunda Raya, in his work, named Chamunda Raya Pura na, gives a detaileil account of all his exploits and mentions all his titles and how he clerived the same, but there is not the slightest mention of the erection of the image of Gommatesvara by him. At the end of this work the date of its completion is mentioned to be Saka 900 (A. D. 978). It must have been, therefore, after A. D. 978 and before the last year of the reign of Rachamalla or Rajamalla II that the image of Gominatesvara was erected. The reign of Rajamalla II ended in A. D. 981. We therefore come to a limited period, viz., 978-984 A. I). within which the statue must have been established. There is a verse in Vahuvali Charitra which purports to give the exact date of the establishment of the image. That verse is as follows: "kalkyabde SaTzatAkhye vinutavibhavasaMvatsare mAsi caitre, paJcamyAM zuklapakSe dinamaNidivase kumbhalagne suyoge / saubhAgye mastanAmni prakaTitabhagaNe suprazastAM cakAra zrImacAmuNDarAjo velagulanagare gomaTeza-pratiSThAm // " i.e., Sri Chamundaraya established the image of Comatesa in the city of Belgula, in Kumbha Lagna, on a Sunday, the fifth day of the bright lunar fortnight, in the month of Chaitra, in the praised year Vibhava, in tbe Kalki age, known as 600, when the auspicious Mrigasira star was visible. If we accept that the date mentioned above is the truc one, as it indicates an auspicious day on which such a great work might have been performed, we shall have to find out on what date in the years between 978 and 984 A. D. (for we cannot go beyond this period, as has been already shown) was such a combination possible. We have carefully tested all the possible dates according to the methods adopted in astronomy and found out that on Sunday, the 2nd of April 980 A. 11., there was Mrigasira Naksatra, and that from the previous day (the 20th Chaitra) there was Panchami Tithi (Sukla Paksa) and thaj there was also Kumbha Lagna on Sunday. This, therefore, may be accepted to be the date on which Chamunda Raya established the image.

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INTRODUCTION xxxvii But there is one point in the above verse which at the first sight is in discrepancy with the accepted period derived from history. In the above verse, it is stated that in the Kalki age 600, in the praised year Vibhava, the statue of Gommatesvara was established. The Saka Samvat begins after 605 years five months elapse from the Nirvana of Mahavirao and the Kalki era begins 394 years and seven months after the Saka era, or, in other words, 1000 years after the Viranirvana. The Kalki era therefore begins from 472 A. D. The year 600 of the Kalki would therefore be 472+600=1072 A. D., which does not accord at all with history, for Rachamalla II's reign ended in 984 A.D Further, even by astronomical calculation we find that the Panchami Tithi in Sukla Paksa in Chaitra of the Kalki year 600 falls on Friday, the 23rd Chaitra, a fact which is opposed to that laid down in the verse itself, viz., that the Sukla Panchami in Chaitra was a Sunday in that year. It is, therefore, necessary to interpret "the Kalki era 600" as the sixth century of the Kalki. The Vibhava year should be the eighth in order, so that it may accord with historical facts. By "the Kalki era 600 in the praised year Vibhava," therefore, we should mean the eighth year in the sixth century of the Kalki, viz., the year 508 of the Kalki era; and, if we accept this, it exactly accords with the year 980 A. D. and corresponds in every astronomical detail with the facts mentioned in the verse. There are, therefore, two courses open for us to adopt; first, to reject the verse contained in the Vahubali Charitra as opposed to the historical records, or to interpret it in the way we have done, so that it may accord with the data obtained from the inscriptions; and we think that the latter course would be the best to adopt. We shall now try to collect all available information about Nemichandra the author of Dr+1-80.. (D799-91 raia or compendium ravarti, the author or compendium of the substances. From the OLU of Dravya-samgraha. last verse of this work, it appears that it was Siddhant a-chak * Vide: "paNacha sayavasa paNamAsajudaM of frugter ARTIFIT I"[Triloka-sa ra by Nemichandra. i.e., six hundred and five years, joined to five months, having passed away, since the Nirvana of Vira, the Saka king (was born)]. [See Indian Antiquary, Vol. XII, page 21 (1883).

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Xxxviii INTRODUCTION In Vahuvali Charitra we composed by Muni Nemichandra. read that Nemichandra, belonging to the Desiya Gana, accompanied Chamunda Raya and his mother when they started to see the image of Gom.atcsvara at Paudanapura. Further, that Nemichandra also dreamt that there was an image of Gommatesvara on the Vindhyagiri, and that Chamunda Raya, after establishing the image, offered villages yielding a revenue of ninety-six thousand coins at the feet of Nemichandra for the daily worship and festivals of Gommatesvara. + That Nemichandra was revered by Chamunda Raya appears from the following verse in an inscription dated about 1530 A. 1., engraved in the enclosure of Padmavati temple in Nagar Taluq, Shimoga District, Mysore: " trilokasAra- pramukha... bhuvi nemicandraH / fania #zifan-adHta: angozzanfdia-41999: ||" i. e., "The author of) Trilokasara and other (works).... .Nemichandra, the Saiddhantika Sarvabhauma (the Paramount Lord of those versed in the Siddhantas) shines in this world, his lotus-feet worshipped by Chamunda-raja." Though a fragment of this verse is effaced, the meaning is quite clear. The Saiddhantika Sarvabhauma is a synonym of the epithet 'Siddhanta-chakravartti," generally applied to Nemichandra. na^^ " ta ya Nemichandra himself, in his work entitled Gommatasara, has praised Gommata Raya or simply Raya which, as we have shown X before (see page ), is but another name of Chamunda Raya. In the eulogistic verses, Nemichandra has mentioned that Ajitasena was the * " davvasaMgaha miNaM muNiNAhA dosasaMcayacudA sudapuNyA | sodhayaMtu tagusuttadhareNa gamicaMda muNiNA bhaNiyaM jaM // + Vide: [Dravya-samgraha, verse 58.] "bhAsvaddezIgaNAgresararucirasiddhAntavinnemicandra - zrIpAdAgre sadA SaNNavatidazazatadravyabhUgrAmavayyAn / datvA zrIgomaTezotsava savananityArcanA vaibhavAya zrImaccAmuNDarAjA nijapuramathurAM saMjagAma kSitIzaH // " [Vahuvali Charitra, verse 61.] Epigraphia Carnatica, Vol. VIII, Nagar Taluq, Inscription No. 46.

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, Shang , Zhu , . Yi -- H

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INTRODUCTION. xxxix spiritual preceptor of Chamunda Raya, who erected the image of Gommatesvara.* In the introduction to the commentary on Gommatasara by Abhayachandra, we find that this work was composed according to the desire of Chamunda Raya, who wished to learn the exposition of substances as enumerated in the canonical works of the Jainas. In a very old illuminated manuscript of Trilokasara, composed by Nemichandra, we have a picture representing Chamunda Raya, with several courtiers hearing the tenets of Jainism as expounded by Nemichandra. (See picture facsimile reprint of this, facing this page). Nemichandra Siddhanta-chakravartti is the author of (1) DravyaThe works of Ne- Samgraha, (2) Gommatasara, (3) Labdhi-sara, (4) michandra. Ksapanasara and (5) Trilokasara In Vahuvali Charitra we have "Nemichandra, the author of Gommatasara, Labdhisara and Trilokasara."+ In the last verse of Dravya-samgraha, Nemichandra has mentioned his name.t Similarly, from a verse in * "gommaTa saMgahasuttaM gommaTasiharuvari gommaTajiNA ya / gommaTarAyaviNimmiyadakkhiNa kukkuDajiNe jyu|| jeNa viNimmiyapaDimAvayaNa sabasiddhidevehiM / sabaparamohijogihiM dihaM so gommaTo jyu|| vajayaNaM jiNabhavaNaM IsipabhAraM suvaNNakalasaM tu| tihuvaNapaDimANika jeNa kayaM jayau so rAyo / jeNubhiyathaMbhuvarimajakarava-kirITaggakiraNa jldhoyaa| siddhANa suddhapAyA so rAmro gommaTo jayau // jahi guNA vissaMtA gaNaharadevAdi-iDhipattANaM / so ajiyaleNaNAho jassa guru jayau so rAmro / " [Gommatasara Karmakanda, verses 968-971 and 966.] + Vide: "siddhAntAmRtasAgaraM svamatimanthakSmAbhRdAloDya madhye lebhe'bhISTaphalapradAnapi sadA dezIgaNAgresaraH / zrImadgomaTalabdhisAravilasattrailokyasArAmaramAjazrIsuradhenucintitamaNIn zrInemicandro muniH // " [Vahuvali Charitra, verse 63.] + "NemicandamuNiNA bhaNiyaM jam / " / [Dravya-samgraha, verse 58],

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INTRODUCTION. Gommatasara we know that it was composerl hy Nemnichandra. It may be well to give a brief account of the works of Nomichandra at this place. Gommatasa ra is so named, as it has composed for the realing of Chamunda Raya who, as we have already shown, Gommatasara. was also known as Gommata Raya. This work is also known as "',...' :[the compendium of five things), the significance of which will be understood when we inention that in it the following five subjects have been thoroughly treated : (1) Bandha (bondage), (2) Badhyamana (that which is bound), 6:3 Bandhasvami (that which binds), (4) Bandha-letu (the canse of bondage) and (5) Bandha-bheda (the varieties of bondage), The work consists of 1105 verses in Prakrit, and is divided into two parts Jivakanda and Karmakanda, containing 7:33 and 972 verses respectively. In Jivakanda, there is an emumeration of Varganas, Gunasthanas, Jiva, l'arrapti. Prana, Sanga and Upayogn. In Karmakanda, there are nine sections, called Prakritisamutkirtana, Banilhodayasatva, Sattvasthanabhanga, Trichulika, Sthanasamntkirtana, Pratyaya, Bhavachalika, Trikarana-chuliki and Karma-sthiti-rachana. The eight varieties of Karma and the bondage of Karma, with respect to its Prakriti, Sthiti, Anubhaga and Pradesa, are also treated in detail. There are also various other subjects connected with Karma which are elaborated in this part. To be bries, the first part of Ciommatasara gives an idea of the natural characteristics of Jivas and the means and stages of their development, while the second part describes the obstacles producing bondage of Karma which must be removed, in order that Jivas might attain liberation. The advancement of the soul is the end which the author always keeps in view; and it is in this light that he has summarised the precepts of Jaina Acharyas on this point in Gommatasara. The work, in very brief limits, comprises most of the important tenets of Jaina philosophy, * "siddhNtudytdduggynnimplvrnnemicNdkrkliyaa| guNarayaNabhUsaNaMbuhimaivelA bharau bhuvaNayalaM // " + Vide: [Gommatasara, Karmakanda, verse 987.] "zrImaccAmuNDarAyapraznAnurUpaM gommaTasAranAmadheyapaJcasaMgrahazAstraM praarbhmaanH|" [Commentary on Gommatasara by Abhayachandra. From a MSS. in the Central Jaina Oriental Library. Arrull. What these mean will appear from Drary-samgraha, pages 39, 37, 33, 7 and 8 respectively.

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INTRODUCTION. and proceeds to lay down the ways and means to liberation, warning us against the hindrances and obstacles to the same. Chamunda Raya himself wrote a commentary on GommataCommentaries on sara in Canarese language. In the last verse of Gommatasara. Gommatasara there is a reference to the fact that Chamunda Raya wrote in the popular language a commentary, named Vira-marttandi. [Gommatasara, Karmakanda, verse 972.] One of the titles of Chamunda Raya being Viramarttanda, he named his commentary "Vira-marttandi," meaning "composed by Vira-mart.. tanda." This commentary of Chamunda Raya seems to have been lost, and we only have a reference to it in another commentary, named Kesavavarniya Vritti, by Kesavavarni, in.the opening verse of which the author says: "I write the Vritti on Gommatasara from the Karnataka Vritti." There is another commentary on Gommatasara, named Mandaprabodhika, written by Abhayachandrat. Following these commentaries, Todarmalla has written a commentary in the Hindi language which is widely read by the Jaina Pandits of the present day. Labdhisarall is a treatise on Labdhi, which literally means "attainment." The sense in which it is used in Labdhisara. Jaina philosophy is "the attainment of those things which will lead to perfect conduct." Labdbi is said to be of five kinds, * Vide : gommaTasuttallihaNe gommaTarAyeNa yA kayA desii| sorAyo ciraM kAlaMNAmeNa ya viirmttnnddii||" [Gommatasara, Karmakanda, verse 972.] + Vide: "nemicandraM jinaM natvA siddhaM zrIjJAnabhUSaNam / vRttiM gommaTasArasya kuve krnnaatt-vRttitH||" [Vpitti by Kesavavarni.] I Vide: "muni siddhaM praNamyAhaM nemicandraM jinezvaram / TIkA gommaTasArasya kuvai manda-prabodhikAm // " Commentary by Abhayadeva.) & The editions of Gommata-sara are: 1. Jiva-Kanda (Ed. by Pandit Manoharlal) Bombay, 1914. 2. Karmakanda (Raya Chandra Series) Bombay, 1912. Labdhisara has not yet been printed, and we give the above account fro a manuscript in the Central Jaina Oriental Library, Arrah. A notice of anothe manuscript of Labdhisara, where a brief summary of the work has also been give may be found in Notices of Sanskrit Manuscripts, by Rajendralal Mitra, Vol. C Part I, page 86. The manuscript is there numbered 2980.

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xlii INTRODUCTION. Ksayopasamika, Visuddhi, Desana, Prayogya and Karana. The first four kinds of Labdhi appear without distinction to Bhavya and Abhavya individuals, but the fifth one appears only to a Bhavya individual who is advanced towards perfect conduct. The opening verse of Labdhisara is as follows: Per farqarafca samma agargaum | baMdiya samma saya carittaladdhiM parUyemeA // Kapapastra. ia, "Bowing to Siddhas, Jinendras, Acharyas, Upadhyayas and Sadhus, I shall relate the attainment of perfect faith and conduct." Kapanasara by Nemichandra should not be confounded. with another work of the same name written by Madhavachandra, the latter being composed in Sanskrit prose and the former in Prakrit verse. The subject-matter of both these works is the same, for each of them treats of Bandla, Kasaya, Lesya, etc., and lays down the means by which Kasiyas may be removed. Ksapana literally means 'destruction' and Kapapasara deals with the destruction of Kasayas. The opening verse of the work is as follows: kasAyakhavaNe dvANe pariNAmo kerisA have | kasAe ubajogo lessA vedo ya ko have / / " This work may be considered to be a continuation of Labdlisara, aud both Labdhisara and Ksapanasira are so related to Gommatas ra that these may be said to be a sequel to it. The number of verses in Jivakanda of Gommata-sara is 733, that in Karmakanda 972, that in Labdhisira 380 and that in Ksapanasara 270. Trilokasara. TrilokasiraSS contains a description of the three Lokas (regions of the universe). In it is found a description of the countries of the earth, with oceans, mountains, etc., together with a description of the abodes of heavenly beings and * Vide: "khayavasamiyavisAhI desa uggakaraNaladvI ya / cattAri vi sAmaNyA karaNaM purA hodi samma te // " [Gommatasara, Jivakania, verse 650.] For an explanation of these terms, see Dravya-samgraha, page 112. The account given here is from a manuscript in the Deva Kumar's Central Jaina Oriental Library, Arrah, SS This work has not yet been printed. We give an account of it from Notices of Sanskrit Manuscripts by Rajendaralal Mitra, Vol. VI, page 97. Manuscript No. 2041, There is a manuscript of this work in the Arrah Library.

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INTRODUCTION. xliii the inmates of hell. The stars and planets, with their orbits, are described, and there is a mention how night and day are caused by the motion of the earth. Besides these, there are other subjects, such as the various kinds of measurements, methods of reckoning, etc. The opening verses are as follows:"valagoviMdasihAmaNi kiraNakalAvaruNacaraNaNahakiraNaM / vimalayaraNemicaMdaM tihuvaNacaMdaM NamaMsAmi // bhavaNaveMtarajoisavimANaNaratiriyaloyajiNabhavaNe / savAmariMda Naravaha saMpUjiya vaMdie vaMde // " The last verse, similar to that of Dravya-samgraha, is as follows:"idi gemicaMdamuNiNA apyassudeNubhayaNa divaccheNa / rayio tiloyasAro khamaM tu taM vahu sudAiriyA // " There is a commentary on Trilokasara, written by Madhavachandra Traividya, in the introduction of which we find that the work was obviously written by Nemichandra for imparting knowledge to Chamunda Raya. It is curious to note, however, that at the end of the commentary, Madharachandra says that he himself wrote some verses which have been incorporated in this work, according to the instructions of his preceptor Nemichandra. The commentary begins with the following verse : "tribhuvanacandra jinendra bhaktayA natya triloksaarsy| vRttiriyaM kiJcijaza-prabodhanAya prakAzyate vidhinA // " We further hear that there is a work, named Pratisthapatha, Pratisthapatha. by Nemichandra, which was written in imitation of another work of the same name written by Indranandi, to thom Nemichandra makes obeisance in Gommatasara.t This work is said * "zrImadapratihatApratimaniHpratipakSaniSkaraNa-bhagavannemicandrasaiddhAntadevazca turanuyogacaturudadhipAragazcAmuNDarAyapratibodhanavyAjena azeSavineyajanapratibodhanArthaM trilokasAranAmAnaM granthamAracayan tatrAdau nirvighnataH zAstraparisamAptyAdikaphalakulamavalokya viziSTadevatAmabhiSTauti / " [Introduction to the Commentary by Madhavachandra.] + "guruNemicaMdasammada-kadimayagAhA tahiM tahiM ridaa| mAdhavacaMdativijje giyAmagusaraNija mjhehiN||" [Commentary hy Madhavachandra.] + "Namaha guNarayaNabhUsaNasiddhatAmiyamahabdhibhavabhAvaM / varavIraNaMdicaMdaM nnimmlgunnmiNdrnndiguruN||" [Gommatasara, Karmakanda, verse 896.)

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xliv to consist of directions for the establishment and consecration of images. Pandit Javaharlal Shastri has written that he has seen an incomplete manuscript of this work. We are at present unable to give any further information about the same. INTRODUCTION. In Gommatasara, we have a mention of several sages to whom Nemichandra makes obeisance as his preceptors. The Gurus of Nemichandra. These sages are Abhayanandi, Indranandi, Viranandi and Kanakanandi. There is an epic, named Chandra-prabha Charitam (which we have often quoted in our commentary on Dravyasamgraha composed by Viranandi, at the end of which it is written that Viranandi was the disciple of Abhayanandi and that Abhayanandi was the disciple of Gunanaudi. In Gominatasara itself we find that Kanakanandi was the disciple of Indranandi.SS * Vide Introduction to Vii! al-dravya-anal.. page 9, footnote No. 2. + "NamiUNa abhayaNaMdi N sudasAyara pAragiMdadiguru / varavIradiNAhaM payaDINaM paJcayaM vocchaM // " Also:-- "varadadiguru pAse sAUNa sayalasiddhaMtaM / sirika yadi guruNA sattaTThANaM samuddiTTha // " [Gomatasara, Karmakamila, verses 785 and 396.] + "babhUva bhavyAmbujapadmabandhuH paturmunInAM gaNabhRtsamAnaH / sadgraNIrdezigaNAgragaNyA guNAkaraH zrIguNanandinAmA // munijananutapAdaH prAstamithyApravAdaH sakalaguNasamRddhastasya ziSyaH prasiddhaH / abhavadbhayanandI jainadharmAbhinandIsvamahimajitasindhurbhavya lokaikavandhuH // bhavyAmbhojavibeAdhanodyatamaterbhAsvat samAnatviSaH ziSyastasya guNAkarasya sudhiyaH zrIvIranandItyabhUt / svAdhInAkhilavAGmayasya bhuvanaprakhyAtakIrttaH satAM saMsatsu vyajayanta yasya jayino vAcaH kutarkAGkuzAH // " [ candraprabhacaritaprazastiH / zlokAH 1, 3, 4, ] $ "varadadiguruNo pAse se UNa sayalasiddhataM / sirikaNayaNaMdiguruNA sattaTrANaM samuddiTUDhaM // " [Gommatasara, Karmakanda, verse 396,]

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INTRODUCTION. xlv Davva-samgaha or Dravya-samgraha,* the work which we are Dravya-samgraha. publishing as the first volume of our series, may be conveniently divided into three parts. The first part deals with the six Dravyas (substances) including the five Asti-Kayas existing in and comprising this universe. This part extends from verse 1 to verse 27. The second part, comprising verses 28-39, deals with the seven Tattvas and nine Padarthas. The third part, consisting of verses 40-57, describes the way to attain liberation. In the opening verse, along with the usual Mangalacharana, it is mentioned that Dravya consists of Jiva and Ajiva. In the second verse, Jiva is defined ; and the several characteristics of Jiva mentioned in this definition are taken up one by one in rerses 3-14, and a detailed consideration of the same is embodied therein. After this detailed description of Jira, the author proceeds to describe Ajiva in verse 15 which consists of Pudgala, Dharma, Adharma, Akata and Kala, each of which is defined in verses 16-22. These five classes of Ajiva with Jira make up the sis Dravyas existing in this universe. Among these, Jiva, Pudgala, Dharma, Adharma and Akasa are called AstikAyas (verse 23), the definition of which is given in the next verse. The first part ends after two more verses. The second part deals with the seren Tattvas, viz., Asrava. Bandhana, Sam vara, Nirjara, Moksa, Punya and Papa. These seren, together with Jiva and Ajira, are known as the nine Padarthas. Some again regard all these nine as Tattras. The different verieties of Asrava, Samvara, etc., are treated in detail in verses 29-38. The third part begins with verse 39, in which and the next verse the means to attain liberation are stated, according to the ordinary and realistic points of view. Perfect faith, perfect knowledge and perfect conduct which are essential to obtain liberation are then defined, and * Manuscripts of Dravya-samgraha aro: Dravya-samgraba par Nemichandra [E. Leumann, A list of the Strassburg collection of Digambara manuscripts. (Wiener Zeitschrift fur die kunde des Jorgenlandes, Vol. XI, page 297-312), Wien. 1897). There is also a MSS. of Dravya-saipgraha with Dravya-samgraha-sutra-vritti in the Govt. Oriental MSS. Library, Madras [Vide Alphabetical Index of MSS. in the Govt. Oriental MSS. Library, Madras, 1893.] Vide also notices of MSS. of Dravyasamgraha and its commentary in Notices of Sanskrit MSS. by Haraprasad Sastri, Vol. X, Nos. 3292 and 8293, the latter being a copy of the commentary by Brahmadeva, The printed editions are Vribad-dravya-samgraha, edited by Javaharlal Sastri (Raychandra Jaina Sastramala No. 10) (Bombay) Dravya-saingraha published by Jaina Grantha-Ratnakara Office (Bombay), and Dravya-samgraha (Benares) 1900,

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xlvi INTRODUCTION. in this connection the importance of Dhyina (meditation) is emphasised. In verse 49 we are introduced to the prayers of the Jainas loy wlich one should attempt to concentrate the inind upon the Arhats, Siddhas, Acharyas, Upadhyayas and Sadhus. These five classes of beings are known as the fire Paramesthis, and their characteristics are described in verses 50-54. The work ends with a mention of the ellicacy of Dhyana (meditation). The commentary on Dravya-samgrala which we publish herewith Pulmadera's come is composed by Bralimadera. Portions of this mentary. commentary have been quoted by Subhachandra in his commentary on a work entitled, Srimi-kartikeyanupreksa. There is, therefore, no doubt that Bramhadeva must have lived before, or at least was the contemporary of, Subhachandra. The commentary on Svami-kartikeya-nupreksi by Subhachandra was finished on the 10th of Magh, in the Vikrama year 16131 Sabhachandra wrote another work, named Pandava-Purana, at the end of which it is mentioned I "THEE ETUI Titi Ted F a: 1" [agafa:] Also zrInemicandrasiddhAntidaivaiviracitasya dravyasaMgrahAbhidhAnagranthasya sambandhinI zrIbrahmadevakRtavRttiH smaaptaa| * We mention this on the authority of a passage written by Pandit Javaharlal Sastri in his Introduction to V. . . . . page 11. There is evidence that subhachandra was well-versed in the works of Nemichandra. cf. trailokyasAra-gomahasAra-labdhisAra-kSapaNasArAdizAstra-saritapatipAraprAttAnAM" [ Pattavali printed in Jain Siddhanta-Bhaskar, a Part I, No. 4., page 45.] 1 Vide: "Aiya: qa ad and UTERII zrImacchIzubhacandradeva-racitA TIkA sadA nndt"|| [Prasasti of the commentary on Sramikartikeyi-nupreksu hy Subhachandra as quoted in Jaina Siddhanta Bhaskaraa Part I, No. 4 page 07] Dr. Bhandarkar, however, in his Report on Sanskrit Mss. page 113 (Bombay), says Subhachandra finished his work on the 10th of Maglia in the year 1613 of Vikrama" $ "zrImadvikramabhUpaterdvikahate spaSTASTasaMkhye zate ramye'STAdhikavatsare sukhakare bhAdre dvitiiyaantithau| zrImadvAgvaranirvRtIdamatule zrIzAkavATe pure zrImacchIpuruSAbhidhe viracitaM sthayAt purANaM ciram // " [ Pandava-Parana Prasasti verse 86. From a Mss, in Jaina Library, Arrah. The place, sakabata Pura, where the work Pandava Purana was finishel, is Sangbara, where Subhachandra succeeded his guru in the Patta established in that place. The order of succession of Gurus of Sub achandra is as follows; Padmanandi, Sakala-karti, Bhubana-kirti, Jianabhusana, Vijayakirti, Sabhachandra. For a further account of Subhachandra, the reader may refer to an article in Jaina Siddhanta Bhaskara, Part I, No. 4 pages 65-68, er, in his traa Part 1, Wilkeri-nuprck

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INTRODUCTION. xlvii that it was finished in the Vikrama year 1608. Manuscripts of the commentary on Svami-kar: kopi-nel and Pandava-Purana have been discovered from which we quote the above dates. This Subhachandra seems to be different from an author of the same name who comp - 1 Joanirnava, etc. Thus it is clear that the commentator, Brahmadeva, was born several centuries after Nemichandra. Consequently, the statements which he makes about the composition of works by Nemichandra must be read with caution and accepted only when the same are confirmed by other proofs. Keeping this fact in view, we are not inclined to accept, without any further evidence, the statement made by Bralimadeva, namely, that Nemichandra first wrote a small treatise, in twenty-six verses, entitled Laghu-dravyasamgralia, for a merchant named Soma, in the temple of the Tirthankara Vuni Subrata, in the town Asrama of the ruler Sripala, under the King Bhoja of Dhara, in Malwa, and that subsequently Nemichandra enlarged the work and named it Vrihad-dravya-samgraha.* We do not find any indication of such a fact in the work itself, and in the last verse, Nemichandra has named his work to be "Davvasamgaha (or Dravya-samgraha and not "Vrilad-drarya-samgraha," as it would have been the case according to the statement of the commentator. Further, the supposition that Nemichandra flourished during the reign of Bhoja of Malwa makes his date later than what has been proved by inscriptions and authorities quoted before. For this reason we do not feel ourselves justified in agreeing with Pandit Javaharlal Sastri in holding that Nemichandra resided for a time in Malwa and then went to other places, especially as there is no certainty as to the Bhoja (for there are several kings of this name) inentioned in the commentary. +" atha mAlavadeze dhArAnAmanagarAdhipati-rAjabhAjadevAbhidhAnakalikAlacakravartisambandhinaH zrIpAlamaNDalezvarasya sambandhinyAzramanAmanagare zrImunisuvratatIrthakaracaityAlaye...somAbhidhAnarAjazreSThino nimittaM zrInemicandrasiddhAntidevaiH pUrva SaDaviMzatigAthAbhilaghudravyasaMgrahaM kRtvA pazcAdvizeSatattvaparijJAnArtha viracitasya bRhadvyasaMgrahasyAdhikArazuddhipUrvakatvena vRttiH praarbhyte|" [Introduction to the commentary by Brahma-deva.] In tho Mss. of Dravyasamgraha-sutra-Vritti preserved in the Govt. Oriental Mss.. Library, Madras, the name of the merchant given is er instead of er

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xlviii INTRODUCTION. With these words as a preliminary, we leave the reader to peruse the following pages, hoping that the subject matter and the method of treatment adopted by the celebrated Jaina Acharya will meet with due justice in his hands according to the intrinsic merits underlying the same.

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SUBJECT-INDEX. Page The Dravyas, Jiva and Ajiva The characteristics of Jiva Jiva, according to Vyavahara and Nichaya Naya The two kinds of Upayoga The four kinds of Darsana Sub-divisions of Juana ... Jiva, according to Suddha Naya ... Jiva---without form, according to Nischaya Naya, and having forcu, according Vyavahara Naya Varieties of colour, taste, smell and touch ... Connection of Java with Karmas ... The fruits of Karmas-whether enjoyed by Jiva The extent and existence of Jiva .. Sthavara and Trasa Jivas Jivas having, not having, and being without mind Badara and Suksma Jivas Pary&pta and Aparyapta Jivas The fourteen Gunasthanas The fourteen Marganas ... Mukta Jivas ... The varieties of Ajiva ... The modifications of Pudgala Dharma Adharma The two kinds of Akaka ... Lokakasa and Alokakasa ... Vyavahara and Paramarthika Kala Points of time The six kinds of Dravya The five Astikayas Definition of Astikaya ... Pradesa in Jiva, Pudgala, Dharma, Adharma, A kasa and Kala Why Pudgala is Kaya? ... Definition of Pradesa ... Bhavisrava and Dravyasrava The sub-divisions of Bhavasrava ... Characteristics of Dravyasrava ... Bhava-bandha and Dravya-bandha ... Bandha, according to Prakriti, Sthiti, Anubhaga and Pradesa Bhava-sanvara and Dravya-saip vara Varieties of Bhava-samvara

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SUBJECT-INDEX. Page The two kinds of Nirjara Bhava-moksa and Dravya-moksa ... ... 96 Punya and Papa ... 98 The Causes of Liberation... ... 100 The Soul, with reference to Liberation ... 101 Perfect knowledge ... ... 102 The three kinds of Samaropa . ... 103 Darsana ... The rise of Jnana and Darsana in Samsaris and Kevalis 106 Charitra ... Perfect conduct The importance of Dhyana How to succeed in meditation The meditation of Mantras Who is an Arbat? Who is a Siddha ? Who is an Acharya ? Who is an Upadhyaya ? Who is a Sadhu ? Nischaya Dhyana Excellent meditation ... ... 121 The efficacy of practising penances, keeping vows and reading Scriptures ... 113

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C64-ITE: DRAVYA-SAMGRAHA pped by the hos boon described. Shiva. poi Day jIvamajIvaM davvaM jiNavaravasaheNa jeNa nnididdN| deviMdaviMdavaMdaM vaMde taM savvadA sirasA // 1 // Jivamajivam Davvam jinavaravasahena jena siddittham Devinda-vinda-vandam vande tam savvada sirasa-(1). Padapatha. Jena, by whom. ATITUTET Jinavaravasahena, the greatest of the great Jinas. Jivamajivan, Jiva and Ajiva. sei Davvam, the Dravya. fafen Niddittham, has been described. razlagie Devin. davindavandam, worshipped by the host of Indras. Tam, him. 4et Savvada, always. RTET Sirasa, with the head. Vande, salute. 1. I always salute with my head that eminent one among the great Jinas, who is worshipped by the host of Indras and who has described the Dravyas (substances), Jiva and Ajiva. COMMENTARY. The title of this work 'Dravya-Samgraha' being interpreted literally means "A compendium of Dravyas." According to the Jaina philosophy, the component factor of the universe is Dravya (substance), which is sub livided into Jiva (living) and Ajira (non-living) substances. Everything in this universe is either Jiva or * Sanskrit rendering: jIvamajIvaM dravyaM jinavaravRSabheNa yena nirdiSTam / devendra vRndavandya vande taM sarvadA ziralA // 2 // Ji vamajivam dravyam Jinavaravrisabhena yena nirddistai Devendravrindavand yum vande tam sarvvada sirasi-(L.)

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2 THE SACRED BOOKS OF THE JAINAS. Ajiva or a resultant of these. The author of Dravya-Samgraha has fully described Dravya with its classes and sub-classes in verses 1-38 of this work. Jiva, the first variety of Dravya, is defined in verse 2 and a detailed explanation of this definition is given in verses 3-14. Ajiva, the second variety of Dravya, is next described with its subdivisions in verses 15-27. The first verse of this work is nothing but the usual Mangalacharan, in which the author salutes Mahavira, the twenty-fourth Tirthankara of the Jainas. He is called here the Eminent One among the great Jinas. The word Jina literally means "the Victor". One who has freed himself from the bondage of Karma by conquering Raga (attachment) and Dvesa. (Aversion) is called a Jina by the Jainas. In Buddhist scripture the word Jina is often used as a synonym to Buddha. In the lexicon called Amarakosa and in popular Sanskrit literature, the use of the word Jina to signify Buddha is too common.+ The Buddhists take the word Jina to mean one who has conquered Mara. But the word Jina is used in a special sense by the Jainas. The Ganadharas or disciples of the Tirthankaras and the Tirthankaras themselves are known as Jinas, Jinendras, Jinesvaras, etc. [See Appendix A.] Lord Mahavira has been saluted at the beginning of almost all the later works of the Jainas. Here it is said that he is worshipped by the Indras. Indras are Gods who possess special excellent powers["quit: Tattvartha-raja-varttika by Akalanka Deva. IV. 4. 1.] According to Jaina eschatology there are four kinds of Gods, dwelling in four different spheres, known respectively as Bhavana, Vyantara, Jyotisa and Vaimanika. [See Appendix B.] The Vaimanika region is again subdivided into Kalpa and Kalpatita spheres. Indras are a higher order of Gods who dwell in Bhavana, Vyantara and Jyotisa regions and the Kalpa sphere only of the Vaimanika region. There are no Indras in the Kalpatita sphere. " sarvajJaH sugatA buddho dharmarAjastathAgataH / samantabhadro bhagavAn mArajillokajijjinaH // " - Amarakosa. I. lines 25, 26 We quote only one instance among many : "a< Arayfafafafar gei faa: qrg a: 1" ] In the Jaina work on Nyaya called Pariksamukha, Jina is used in the same sense, e.g., "namojinAya durvAra-mAra-vIra-madacchide / " [Nagananda by Sriharga.

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THE SACRED BOOKS OF THE JAINAS. Ajiva or a resultant of these. The author of Dravya-Samg fully described Dravya with its classes and sub-classes 1-38 of this work. Jiva, the first variety of Dravya, is denneu in verse 2 and a detailed explanation of this definition is given in verses 3-14. Ajiva, the second variety of Dravya, is next described with its subdivisions in verses 15-27. The first verse of this work is nothing but the usual Mangalacharan, in which the author salutes Mahavira, the twenty-fourth Tirthankara of the Jainas. He is called here the Eninent One among the great Jinas. The word Jina literally means "the Victor". One who has freed himself from the bondage of Karma by conquering Raga (attachment) and Dvesa (Aversion) is called a Jina by the Jainas. In Buddhist scripture the word Jina is often used as a synonym to Buddha. In the lexicon called Amarakosa" and in popular Sanskrit literature, the use of the word Jina to signify Buddha is too common. The Buddhists take the word Jina to mean one who has conquered Mara. + But the word Jina is used in a special sense by the Jainas. The Ganadharas or disciples of the Tirthankaras and the Tirthan karas themselves are known as Jinas, Jinendras, Jinesvaras, etc. (See Appendix A.] Lord Maharira has been saluted at the beginning of almost all the later works of the Jainas. Here it is said that he is worshipped by the Indras. Indras are Gods who possess special excellent powers ["prigaruffe-927: Tattvartha-raja-varttika by Akalanka Deva. IV.4. 1.] According to Jaina eschatology there are four kinds of Gods, dwelling in four different spheres, known respectively as Bhavana, Vyantara, Jyotisa and Vaimanika. [See Appendix B.] The Vaimanika region is again subdivided into Kalpa and Kalpatita spheres. Indras are a higher order of Gods who dwell in Bhavana, Vyantara and Jyotisa regions and the Kalpa sphere only of the Vaimanika region. There are no Indras in the Kalpatita sphere. *" sarvajJaH sugato buddho dhrmraajstthaagtH| FARTHET HTETET Argieffra:'-Amarakosa. I, lines 25, 26. We quote only one instance among many :so Arauffragedi get fara: qa a: 1" [Nagananda by Sriharsa. ] In the Jaina work on Nykya called Pariksmukha, Jina is used in the same sense, e.g., "Tal frara gaft-ar-att-Agreea I"

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DRAVY A-SAMGRAHA, 1. Besides these Indras among Gods, there are also others among men and among the lower animals. There is a difference of opinion between the two principal sects of the Jainas as to the number of Indras. "The Svetambaras assert that there are twelve heavens and sixty-four Indras ; " but "the Digambaras maintain that there are sixteen heavens and one hundred Olympian monarchs (Indras)." From a verse + found in most of the commentaries on Digambara Jaina works, we learn that "there are forty Indras among the Gods who dwell in Bhavana (sphere), thirty-two among the Gods (who live in) Vyantara (sphere), twenty-four among the Gods (living in) Kalpa (sphere), two among the Jyotisa or planetary Gods, the sun and the moon, (one among) men and (one among) the Tiryaks # (i.e., all creatures excluding Gods, men and inmates of hell)." Mahavira is said to have been the propounder of all the Jaina Canonical works. The wrong theory that Mahavira is the founder of Jainism and that Jainism is an offshoot of Buddhism, las long ago been exploded ; and when we say that there is a tradition that Mahavira spoke to his disciples what has been embodied in the Canonical works of the Jainas, it must be understood that, though the fundamental truths of Jainism were preached long before Mahavira, it was after the Nirvina of this last Tirthankara that the teachings of Jainism were reduced to writing which formed the basis of the Jaina Canonical works now extant. The Angas which are the Canonical works of the Svetambara sect of the Jainas are said to have been dictated by the fifth Gana-. dhara Sudharma Svami to his disciple, Jambu Svami, when the latter asked the former to explain the tenets of Jainism as laid down by Mahavira. In the Abgas we find questions like this: "What has been laid down by Lord Mahavira, the Tirthankara, on such and such a matter?" $ put to Sudharma Svami by his disciple, * Asiatic Resoarches, Vol. XVII, p. 289. bhavaNAlaya cAlIsA viMtaradevANa heAMti bttiisaa| kappAmara caubIsA caMdo sUro gAro tirmo|| # "drage aan afectarat: 1'. [Tattvarthadhigama Sutra by Umasvami, IV. 27.] "samoNaM bhagavayA mahAvIreNaM AigareNaM titthagareNaM...""ke ahe pnnnnte|" -Gb&tridharakatlanga. Introduction. A agr HERANU Pepue 1-Vipaka Sutranga. Introduction.

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4 Jambu Svami. Further, in the Angas there are sentences spoken by Sudharma Svami to the effect: "I am telling you such and such a matter, as described by Lord Mahavira."* From passages like these, it becomes certain that Mahavira is the earliest authority to which the existing Jaina Canonical works refer. The Digambaras, however, deny the authority of the Angas and say that the original Canonical works have perished during the first century after the Nirvana of Mahavira; but they also maintain that the tenets of Jainism were made popular by Lord Mahavira. The tradition of both the Jain sects thus agree in attributing to Mahavira the popular exposition of the tenets of Jainism. This is the reason why we most frequently find Mahavira worshipped by the Jaina writers in the opening verses of their Works as the great propounder of the Truths of their religion. Here also Nemichandra, the author of Dravya-Samgraha, seems to have saluted Mahavira as the propounder of Dravya, which is the subject-matter of the present work. The word "Jiva" is usually translated as "Soul," "Living being, Consciousness," etc., and Ajiva as things without life," "non-living substance," etc., but we shall use the original words throughout the translation. The accurate meaning of these terms will be understood from the verses which follow, and which deal with the distinguishing characteristics of each of these substances. " dw THE SACRED BOOKS OF THE JAINAS. $ citai zasinmei agia zar aezafiaroI I bhottA saMsArattho siddho so vissasoDUDhagaI // 2 // Jivo uvaogamao amutti katta sadehaparimano. Bhotta samsarattho siddho so vissasoddhagai-(2) Padapatha.- Jivo, Jiva. a Uvaogamao, characterised by upayoga. Amutti, formless. Katta, agent. Sadeha parimano, equal in extent to its own body. Bhotta, enjoyer. Samsarattho, being in the Samsara fe Siddho, siddha. So, he. facerent Vissasoddhagai, having a natural upward motion. 2. Jiva is characterised by upayoga, is formless * "vocchAmi zraNupuvIe jaha bhaNiyANi bhagavayA / " - Prasna-vyakaranaiga. VI. Sanskrit rendering: sha: sqainaz: aqfa': zaf aeegqftaru: | Area deicey: faz: a fastar zg`anfa: || 2 11 Jivah upayogamayah amurtih karta svadehaparimanah. Bhokta samsarasthah siddhah sa visrasa arddhvagatih-(2.)

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DRAVYA-SAMGRAHA, 2. and an agent, has the same extent as its own body, is the enjoyer (of the fruits of Karma), exists in samsara, is Siddha and has a characteristic upward motion COMMENTARY. In this verse the author lays down the distinguishing characteristics of Jiva. The nine characteristics of Jiva mentioned in this verse will be taken up one by one in verses 4-14, and a full explanation of them will be given in the notes to the said verses. Brahmadeva in his Commentary on Dravya-Samgraha has mentioned in connection with this verse that each of these characteristics of Jiva is mentioned in order to differentiate the Jaina conception of Jiva' from that of Sankhya, Nyaya, Mimamsa, Charvaka, Sadasiva and Bauddha systems of philosophy. His words are as follows: "frafare: Flatsgfa, slagsgia u de afa, ha jIvasthApana bhaTTacArvAkadvayaM prati, karmakartRtvasthApanaM sAMkhya prati, svadehapramiti-sthApana naiyAyika-mImAMsaka-sAMkhya-traya prati, karmabhaktitva-vyAkhyAna bauddha prati, saMsArastha-vyAkhyAnaM sadAzivaM prati, siddhatva-vyAkhyAna bhaTTa-cArvAkadvaya prati, Uda dhvagati-svabhAvakathanaM mANDalika-granthakAraM prati iti matArtho jnyaatvyH|" i.e., Jiva is established to (refute) Charvaka, its characteristic of having upayoga consisting of Jnana and Darsan is said to (refute the followers of Nyaya, that of Jiva being formless to (refute) Blatta (i.e., those who follow Kumarila Bhatta, the propounder of one branch of Mimamsa philosophy) and Charvaka, that of the agency of Karma to (refute the) Sankhya (view), that of having the same extent of its body is expressed to refute the three, viz., the Nyaya, Mimamsa and Sankliya views, that of the enjoyment of (the fruits of) Karma is said to refute the Buddhistic view, that of being in the Samsara to refute Sadasiva, that of being Siddha to refute Bhatta and Charvaka, and that of having an upward motion to refute views of all other writers." It should be remembered that, as the Hindu and the Buddhist philosophers omitted no opportunity to refute the views of the Jaina philosophy, so also the Jain philosophers on their part tried to refute the views of their opponents. It is a special feature of nearly every system of Indian philosophy to proceed to maintain its own views after refuting those of other systems. Examples of such refutation by Hindu philosophers may be found in Vedanta Sutra, Chapter II, Padas I and II, and Sankhya Satra, Chapter V. The refutation of the views of the Hindu systems of philosophy may, on the other

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THE SACRED BOOKS OF THE JAINAS. hand, be found in numerous Jaina works, such as Ratna karavatarika. Syadavadamanjari, Prameyakamalamartanda, etc., etc. In this verse also Jiva is recognised as against the Charva ka view, which reconiscs no proof but Pratyaksa which is only derived through the senses. The Nyaya system recognises the difference between a quality and the possessor of a quality ( TUTUH: ); but in this verse, by saying that Jiva consists of the quality upayoga which is made up of Jnana and Darsana, that theory of Nyaya is upset. Similarly, by saying that Jiva is the agent of all actions, the Sankhya theory that Purusa is indifferent (SCIE : ), is denied. The other characteristics also deny in this manner the views of Mimamsa, Buddhistic and other systeins of philosophy. These will be further explained in notes to verses 4-14. But it should be remembered that the author does not directly proceed to refute the views of the other systems of philosophy, for that would be entirely impossible in a compendium like this. What the commentator, therefore, suggests, is that by laying down this definition of Jiva, the author has incidentally denied the opposite views of other systems of philosophy. For a brief account of the tenets of different systems of philosophy, we refer the reader to Sarvadarsansangalia of Madhavacharya (Ed. by Cowell) in which the account of Jaina philosophy, under the head of "Arhat Darsan," is worthy of notice as being written by a non-Jaina author who, though not very enthusiastic about Jainism, tried his best to be impartial. The following verse from Panchastikeyazalayasira by Kundakundacharya, is exactly similar to this verse of Dravya-Samgraha : jIvotti havadi cedA upayogavisesido pahU kattA / bhottA ya dehamatto Na hi mutto kmmsNjutto|| (9stre14844448T: I 301] i.e., "Jiva is conscious, formless, characterised by upayoga, attached to Karma, the lord, the agent, the enjoyer (of the fruits of Karma), the pervader of bodies (large or small.)". The only characteristic of Jiva mentioned in Dravya-Samgraha but not found in the above verse, is that of having an upward motion; but this is mentioned in the next verse of Panchastikayasa. mayasara : "kammamalaviSpamukko uDhaDhaM logassa aMtamadhigaMtA / "

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DRAVYA-SAMGRAHA, 3. i.e., "That which goes upward to the end of Loka, being freed from the impurity of Karma." tikkAle cadupANA iMdiya balamAu zrANapANo ya / azgini ei shai fuaquadi z azur aeA ||ZU(r) Tikkale chadupana indiya balamau anapano ya Vavahara so jivo nichchayanayado du chedana jassa-(3). Padapatha. Vavahara, according to Vyavahara Naya. fa Tikkale, in three kinds of time. f Indiya, Indriya (the senses).a Balam, force. Au, Life. Anapano, respiration. Ya, also. Du, but ciNyadA Nichchayanayado, Jassa, whose. Chedapa, conscious Chadupana, the four Pranas. according to Nischaya Naya ness. So, he. r Jivo, Jiva. 3. According to Vyavahara Naya, that is called Jiva, which is possessed of four Pranas, viz., Indriya (the senses), Bala (force), Ayu (life) and Ana-prana (respiration) in the three periods of time (viz., the present, the past and the future), and according to Nischaya Naya, that which has consciousness is called Jiva. COMMENTARY. 7 Vyavahara and Nischaya Naya is thus distinguished in Dravyanuyogatarkana of Bhoja: "tenedaM bhASyasaMdiSTa' gRhItavyaM vinizcayam / tatvArtha nizcayo vakti vyavahAro janAditam // " [ dravyAnuyogatarkaNA / 823 / ] i. e., "Therefore, this is to be understood as described in the Bhasya (Visesavasyaka-bhasya, a celebrated Jaina work) that Nischaya narrates the real thing and Vyavahara narrates things in the popular way." Vyavahara Naya, therefore, is the ordinary or common sense point of view in which we speak every day about the things of this world. But Nischaya Naya is the realistic point of view, which attempts an accurate description of the realities which are over *Sanskrit rendering: trikAle catuH prANAH iMdriyaM balaM AyuH ANaprANaH ca / vyavahArAt sa jIvaH nizcayanayataH tu cetanA yasya // 3 // Trikale chatuhpranah indriyam balam ayuh anapranah cha Vyavaharat sa jivah nischayanayatah tu chetana yasya-(3).

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THE SACRED BOOKS OF THE JAINAS. "C looked in our everyday parlance. For example, we ordinarily say jar of honey;" but to be accurate we must say a jar of clay or some other substance containing honey." The characteristics of Jiva will be examined from both these points of view in the following verses. *Sanskrit rendering: upayogaH dvivikalpaH darzanaM jJAnaM ca darzanaM caturddhA ! cakSuH pracakSuH avadhiH darzanaM atha kevalaM zeyam // 4 // "C Here it is said that ordinarily we say that Jiva (Living Substance) possesses the five senses, Sight, Hearing, Touch, Taste and Smell, the three forces of thought, word and action, life and respiration. Indriya (the five senses), Bala (the three forces of thought, word and action), Ayu (life) and Anapr.na (respiration)these four are called the four Pranas of Jivas in the past, present and the future. The following verse from Panchastikfyasamayasira is parallel to this verse of Dravya-Simgraha : "pAhiM caduhiM jIvadi jIvassadi jo hu jIvidA puvvaM / so jIva pANA puNa balamiMdiyamAu uslAseo // " [ paJcAstikAyasamayasAraH / 30 / ] i. e., "That is Jiva which lives, will live or has lived formerly by four Pranas. The Pranas are Bala (force), Indriya (the senses), Ayu (Life) and Uchchhasa (Respiration)." Thus, from the ordinary point of view (Vyavahara Naya), we regard Jiva to possess a period of life, during which its characteristics are respiration and the employment of the five senses and the three forces of thought, word and action. But from the realistic point of view, Jiva is distinguished by its own great quality, viz., consciousness. zasini giaqcqi ?au ru a zay azur | ang yang ali jawau kad ji | 8 || * Uvaogo duviyappo damsana nanam cha damsanam chadudha, Chakkhu achakkhu ohi dayanamadha kevalam neyam-(4). Padapatha. Uvaogo, Upayoga. a Duviyappo, of two varieties Damsanam, Darsana. Cha, and. Nanam, jnana. Damsanam Dargana. Chadudha, of four kinds. Neyam, is to be known Chak khu-achakkhu-ohi-Damsanam, the Darsana like Chaksu -- Upayogah dvivikalpah darsanam janam cha darsanam chatarddha Chaksuh achaksuh avadhih darsanam atha kevalam jucyam-(4). a

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DRAVY A-SAMGRAHA, 4. Achaksu and Avadhi. w Adha, then. Kevalam, Kevala. et Damsapam, Darsana. 4. Upayoga is of two kinds, Darsana and Joana. Darsana is of four kinds. Darsana is known to be (divided into) Chaksu, Achaksu, Avadhi and Kevala. COMMENTARY. Verses parallel to these are found in Panchastikayasamayasara, as follows: "uvogo skhala duvihoNANeNa ya daMsaNeNa sNjtto| jIvassa sabakAlaM aNaNNAbhUdaM viyANIhi // dasaNamavi cakhujudaM acakhujudamavi ya ohiNa sahiyaM / Purtagad are alle quoi Il ( ferragedett: 1 80, 82] i.e.," Upayoga is of two kinds, being connected with Jnana and Darsana : know that this Upayoga is at all times inseparable from Jiva. Darsana also is said to be with Chaksu, Achaksu, Avadhi and the endless and eternal Kevala." Upayoga is the resultant of consciousness which, according to Nischaya Naya or realistic point of view, is the sole characteristic of Jiva. Roughly, Upayoga may be said to be a sort of inclination which arises from consciousness. This inclination is either towards Darsana or towards Jnana. The difference between Darsana and Jnana consists in this, that in the former the details are not perceived, while in the latter the letails are also known. "Before we know things in a detailed way, there is the stage where we simply see, bear, or otherwise become conscious of it in a general way, without going into its ins and onts. We simply know it as belonging to a class, we may know it as a borse, for instance, without going into any further details as to its individual characteristics. This is the first stage of knowledge; it may be called detail-less knowledge or indefinite cognition (Harsana). If this stage is not experienced, there can be no knowledge of the thing."* Cognition of the details consists in Jnana (kqowledge). Darsana is thus understood to be "cognition in an undifferentiated way......yon see a picture, for instance, but you do not go into the details of it ; you just know in a general way that it is a picture." + * Jainism by Herbert Warren, p. 29. The Karma Philosophy' by V. R. Gandhi, pp. 5-6,

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10 THE SACRED BOOKS OF THE JAINAS. Jiva, according to Jaina philosophy, consists of infinite Jnana and Darsana, but certain classes of Karma tend to obscure these. Darsana is of four kinds, Chaksu, Achaksu, Avadhi and Kevala ; so there are also four kinds of Karma which obscure each of these varieties. When there is a cessatiou or mitigation (7711937A) of one or more of these varieties of Karma, the corresponding class or classes of Darsana is or are evolved. Thus, by the removal of these Karmas, which obscure the Darsana which is received through the eye, a Jiva can see through the eyes. This is Chaksu Darsana (Darsana through the eye). Again, by the removal of that Karma which obscure the Darsana through any sense other than the eye, or minil, a Jiva can cognise through the four organs of sense-ear, nose, tongue or skin, and through the mind. This is called Achaksu Darsana (Darsana not through the eye). Similarly, when Karmas obscuring Avadki Darsana are removed, a Jiva can have Avadhi Darsana (psychic knowledge, limited by space and time and obtained directly by the soul, e.g., clairvoyance'. Lastly, by the removal of the Karmas which obscure Kevala Darsana, a Jiva can have Kevala (or perfect) Darsana (in which everything in the three worlds existent in the present, past and the future is at orce cognised) Besides the four varieties of Karmas oscuring Darsana already mentioned, there are also five others mentioned by Umasvami, e.g., Nidra (sleep), Nidranidra (Deep sleep), Prachala (Trance), Prachala prachala (Drowsiness) and Styanagriddlhi (Somnambulistic state) These, together with the Karmas obscuring Chaksu, Achaksu, Avadhi and Kevala Daryana already mentioned, make up nine Darsankvaraniya Karmas.] NANaM aTThaviyappaM madisudohI aNANaNANANi / maNapajaya kevalamavi paccakakhaparokkhabheyaM ca // 5 // Nanam atthaviyappam madisudachi ananananani * "cakSuracakSuravadhikevalAnAM nidrA-nidrAnidrA-pracalA-pracalApracalA-styAnagRddha. 21"-[Tattarthadhigama Satra, VIII. 7.] t Sanskrit rendering: zAnaM aSTavikalpaM matizruta-avadhayaH ajJAnajJAnAni / manAparyayaH kevalam api pratyakSaparokSabhedaM ca // 5 // Jhanam astavikalpa mati-sruta-avadhayah ajoanajnavani, Manah-paryayah kevalam api pratyaksa-paroksa-bhedam cha-15).

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DRAVY A-SAMGRAHA, 5. Manapajjaya kevalamavi pachchakkha-parokkha vheyam cha (5). Pada patha.-regut perturorfa Matisuda-ohi apanapapani, the Jnana and Ajnana of Mati, Sruta and Avadhi. a Avi, also. 412 Nanapajjaya, Mapah paryaya. asi Kevalam, kevala. Napam, Jnana. grazcu Atthaviyappam, of eight varieties. Cha, also. 479-4249- Pachchakkha-parokkhavheyam, has the varieties Pratyaksa and Paroksa. 5. Joana is of eight kinds, viz., Joana and Ajpana of Mati, Sruta and Avadhi, Manah-paryaya and Kevala. (It is) also divided into Pratyaksa and Paroksa (from another point of view). COMMENTARY. In the previous verse, the first stage of cognition, viz., Darsana (undifferentiated knowledge) has been described. In this verse the next stage, Jnana detailed knowledge), with its varieties, is being described. The eight kinds of Jnana are (1) Mati Jnana, (2) Sruta Jnana, (3) Avadhi Juana, (4) Manah-paryaya Jnana, (5) Kevala Jnana, (6) Kumati or Ajnana of Mati, (7) Ku-sruta or Ajna na of Sruta and (8) Vibhangavadhi or Ajnana of Avadhi. Kundakundacharya bas summed up all of them in the following verse :-- "AbhiNivAdhisadodhimaNakevalANi NaNANi paMcabheyANi / kumAdisuda-vibhaMgANi ya tiNNi viNANehiM saMjutte // " [querenterruera: 1 891] i.e., "Abhinibodhika or Mati, Sruta, Avadhi, Manah-paryaya and Kevala--these are the five varieties of Jnana. Kumati, K 11-sruta and Vibhanga - these three also are connected with Jnana." The three last-mentioned are nothing but false knowledge of the first three. It will, therefore, be sufficient to explain the first five * varieties only of Jnana. Umasvami has also mentioned them in Satra 9, Chapter 1 of Tattvarthadhigama Sutra. [1.9., "Afanara #aqu in a " ]. It should be remembered that these varieties of Jnana constitute the two sorts of Pramanas recognised in Jaina Philosophy [" a JATI" acarte 180] Mati Jnana is knowledge derived through the senses, including the knowledge which arises from the activity of the mind. Sruta Jnana is knowledge derived through symbols or signs (e.g., words which are symbols of ideas, gestures, etc.). Avadhi Jnana is the psychic

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THE SACRED BOOKS OF THE JAINAS. knowledge which is directly acquired by the soul without the medium of the activity of the mind or the senses. Knowledge in the hypnotic state may be cited as an example of Avadhi Jnana. Vanah-parrara Joana is the knowledge of the ideas and thoughts of others. Mind reading is an instance of this kind of knowledge. Kevala Joana is omniscience or knowledge unlimited as to space, time or object. In our everyday life we have Mati Jnana and Sruta Juana. but there are instances, though rare, of persons who, under a hypnotic trance, bave knowledge of certain things (Avadhi Jnana) and of persons who can read the thoughts of others (Manah-paryaya Jnana). Though the exact nature of the last two kinds of knowledge have not yet been understood, there is no doubt of the possibility of their existence. The mention, therefore, of these kinds of huowledge by ancient Jaina writers proves that at that time there were evidences which led them to believe in these two forms of knowledge. The occult powers attainable by Yogis which are inentioned in Yoga Philosophy of the Hindus also support the view that in ancient India occult sciences were by no means unknown. The last-mentioned knowledge, Kevala-Joana or omniscience, which correspond to the knowledge of the sages called Sarvajnas or Trikaladarsis in the Puranas of the Hindus, is, according to the Jaina tradition, only possessed by those who have reached the higbest point of elevation. The Tirthankaras and Ganadharas are said to possess such a kind of knowledge. Though it is not possible to understand the real nature of knowledges called Avadhi Jnana, Manah-la Jnana and Kevala Joana, we can describe fully the remaining two kinds of knowledge, riz., Sruta Jnana and Mati Jnana. Sruta Jnana is knowledge derived from words spoken by a person, from reading books, from seeing gestures or facial expressions and from all other kinds of symbols or signs. Mati Jnana requires much detailed consideration ; for it gives us an idea of that part of the Jaina psychology which treats of Perception and Memory. In Jaina psychology four stages in Mati Jnona are usually recognised. These are called (1) Avagraha,* (2) Iha, (3) Avaya and (4) Dharana. opeller I" I. 17. "gattage: 1 " I. 18- Satra.

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DRAVYA-SAMGRADA, 5. In works on Jaina Nyaya philosophy, we find that Pramana is of two kinds-Pratyaksa (independent) and Paroksa (dependent). Pratyaksa is clear knowledge or cognition that this object is of such and such a character, without depending upon any other kind of knowledge. That cognition, which is not clear by itself, i.e., that which depends upon some other kind of knowledge is Parokya. Pratyaksa or independent knowledge is of two kinds, Sanvyavabarika and Paramarthika. Sanvyavaharika again is of two kinds, riz., Indriya-nivandbana (caused through the senses) and Anindriya-nirandhana (not caused through the senses. The senses recognised in Jaina philosophy are the eye, the ear, the nose, the tongue and the skin. Mind (Manas) is called No-indriya or Anindriyat (Not Indriya). This Sanvyavalarika variety of Pratyaksa is what we have in our everyday life. The processes of Perception and Memory are dependent upon this variety of Pratyaksa only. We shall, therefore, deal with Sanvyavaharika Pratyaksa leaving aside Paramarthika Pratyaksa *"pramANaM dvidhaa|" I. 1.9. "pratyakSaMca parokSa c|" 1. 1. 10. "vizadaH prtykss| 1. 1. 13. "pramANAntarAnapekSedantayA pratibhAsA vA vaizadyam / " I. 1. 14. "avizadaH parokSam / " I. 2. 1.- [Pramana Mimamsi.]. "tadvadhA / "II.1. "prtyksstrbhedaat|" 11. 2. "vizadaM prtykssN|" II. 3. pratItyantarAvyavadhAnena vizeSavattayA vA pratibhAsana vaizadyam / " II. 4. "parokSamitarat / " III. 1.-[Pariksamukha shtra.] "tad dvibhedaM pratyakSaM ca parokSaM ca / " II. 1. "spaSTaM pratyakSam / " II. 2. "anumAnAdyAdhikyena vizeSaprakAzanaM spaSTatvam / " II. 3. "aspaSTa parokSam / " III. 1.-[Pramana-Naya-tattvalokalankara]. "tad dviprakAraM sAMvyavahArika pAramArthikaM ca / " tatrAdya dvividhamindriyanibandhanamanindriyanibandhana ca / " [Pramaya-Naya-tattvalokalankara, II. 4.5]. "indriyAnindriyanimitta dezataH sAMvyavahArikam / " [Pariksa-mukha Satra, II. 5). "sparzarasagandharUpazabdagrahaNalakSaNAni sparzanarasanaghrANacakSaHzrotrANIndri yANi / " I. I.22.-[Pramana Mimamsa]. "mano'nindriyamiti no indriyamiti ca ucyte|" [Pramana Mimamsa Vritti]--

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14 THE SACRED BOOKS OF THE JAINAS. which includes the little understood occult knowledges-Avadhi, Manab-paryaya and Kevala mentioned previously. Saturabahara is the act of satisfying a desire to cognize. ["fiftfia: EFEIRATETETT TETT: TEIT: 1" Pramana Mimamsa Vritti] This is the essence of Sinvyavaharika Pratyak a which, according to Jaina philosophers, is of four kinds, viz. Avagraha, Iha, Avaya, and Dharana.+ These four are identical with the four stages of Mati Jnana already mentioned by us, and we shall 10 proceed to explain each of these four varieties. The first stage, Aragraha, consists in the general knowledge of an object when it is brought into contact with a sense organ. First of all, there is an excitation in the sense organ by the stimulus (viz., the object present in the outside world). Then there is an excitation in the consciousness. Thus, in the first stage a person is barely conscious of the existence of an object. I The second stage, Iha, consists in the desire to know the parti. culars of the objects, e.g.. a desire to know whether it is this or that. Thus, similarities and differences of this object with other objects become the subject of consciousness in this stage. * Paramarthika Pratyaksa is divided into classes, Sakala (Perfect) and Vikala (Imperfect). Kerala Jnana comes under Sakala and Avadbi and Manah-Paryaya come under Vikala Pratyaksa. "tavikalaM sakalaM ca / " "tatra vikalamavadhimanaHparyayajJAnarUpatayA a 1" " ... # a 1" (Pramana-Naya-tattvalokalankara. I. 19, 20 and 23). Hemachandra also mentions Kevala, Aradhi and Manah-paryaya under Pratyaksa ["tata-sarvathAvaraNavilaye cetanasya svarUpAvirbhAvA makhyaM kevalama / " "Tara aftaa:qarat PP-Praniaya Mimamsa. I. 1. 15 and 18] +etadvitayamavagrahahAvAyadhAraNAbhedAdekazazcaturvikalpam / " (Pramana-Naya-tattvalokalaykara. II. 6. "indriyamanonimitto'vagrahahAvAyadhAraNAtmA sAMvyavahArikam / " [Pramana Miunamsa I. 1. 21.] For a detailed account of this part of Jaina philosophy, the reader may refer to my translation of Pramana Mimamsa, published in the Jaina Gazette, 1915. I" ParaRTA TATAROT- a-AHASTITE Toamaadhmvaantr-saamaanyaakaar-vishissttvstugrhnnmvgrhH|" [Pramana-Naya-tattvalokalankara II. 7.] "Terindra garacanai-ABILEUATUE: 1" [Pramana Mimamsa. 1. 1. 27] 6 "avagRhItArthavizeSAkAGkSaNamIhA / " [Pramana Nayatattvalokalankara. II. 8.] "YepTafe TEHTUHIET " [Pramana-Mimamsa I. 1. 28).

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DRAVY A-SAMGRAHA, 5. 15 In the first stage (Avagraba), we have for example simply the knowledge of a man, but in the second stage (Tha) we desire to know the particulars of this man, e.9., whether he is a resident of Karnata or Lata country, etc. In the third stage, Avaya, there is a definite finding of the particulars which we desired to know in the second stage. The second stage is merely an attempt to know the particulars, while the third stage consists of the ascertainment of these particulars.f The fourth stage, Dharana, consists of the lasting impression which results after the object, with its particulars, is definitely ascertained. It is this impression (AFAIT) which enables us to remember the object afterwards. Memory, therefore, is the result of these four successive stages of Mati Jnana. Now we shall turn to that part of verse 5 of Dravya-Samgraha which, after laying down the eight varieties of Jnana, says that it may also be divided into two classes from another point of view. These two classes are respectively known as Pratyaksa and Paroksa. We have already given a detailed account of Pratyaksa, and it now remains to narrate briefly Parokya knowledge. Paroksa knowledge is said to be of five kinds : (1) Smarana, (2) Pratyabhijnana, (3) Tarka, (4) Anumana and (5) Agama Smarana is simply the remembrance of an object. Pratyabhijnana is the recognition of an object by noticing similarities and differences. The difference between Smarana and Pratyabhijnana nay be understood from the following examples. We see a certain man. We then remember that we bad seen him previously. This is Smarana. We go to a forest and see a strange creature. Then we remember that we have heard or read about such a creature, and te identify it. This is Pratyabhijana. This corresponds to Upama na Pramana recognised in the Hindu plulosophies. Tarka or Uha consists of the knowledge of an universal concomitance of any two things ie.y., 6. "avagrahaNa viSayIkRto yo'rtho'vAntara-manuSyatvAdijAtivizeSalakSaNastasya vizeSaH karNATalATAdibhedastasyAkAGakSaNaM bhavitavyatApratyayarUpatayA grahaNA MAARTHERMO "--[Ratnakara vatarika. II. 8). p eaastaAUTTSIT: 1" [Pramana-Naya-tattvalokalankara. 11. 9 and Pramana Mim&sa I. 1. 80). "sa eva dRDhatamAvasthApanno dhAraNA / " [Pramana-naya-tatvalok a lankara. 11. 9, "Ela-egururl":[Pramana Miniaysa. I. 1. 297

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16 THE SACRED BOOKS OF THE JAINAS. wherever there is smoke, there is fire.) This is the same as Vyapti Jnana mentioned in the Nyaya philosophy of the Hindus. Anumana is inference and is either Svartha (for one's own self) or Parartha (for others. There is a detailed treatment of Anumana in Jaina Nyaya philosophy, similar to that found in the Nyaya philosophy of the Hindus. Agama is knowledge derived through the words of one who is trustworthy. This also is recognised in different systems of Hindu philosophy, such as Vedanta, Nyaya, Sankhya, Mimamsal, etc.in We finish this brief survey of different kinds of knowledge by saying that, as we have mentioned in our notes to verse 4 DravyaSamgraha that there are certain Karmas called Darsanavaraniya Karmas which obscure the different varieties of Dargana, so there are also Karmas which obscure the different varieties of Jnana. 'These are known as Joanavaraniya Karmas. Umasvami in his Tattvarthadhigama Sutra has mentioned that Jnanavaraniya Karmas are of five sorts which obscure Mati, Sruta, Avadhi, M h ." and Kevala "pratyakSAdinimittaM smRtipratyabhijJAnatarkAnumAnAgamabhedam / " III. 2. "saMskArobodhanibandhanA tadityAkArA smtiH|" III.:) darzanasmaraNakAraNakaM saGkalanaM pratyabhijJAnam / " III. 5. upalambhAnupalambhanimitta vyAptijJAnamUhaH / " III. 11. sAdhanAt sAdhyavijJAnamanumAnam / " III. 14. "praaptvcnaadinibndhnmrthjnyaanmaagmH|" IIT 99. [Pariksimukha satra.! "smaraNapratyabhijJAnatarkAnumAnAgamabhedatastat paJcaprakAram / " [II. '. "tatra saMskAraprabodhasaMbhUtamanubhUtArthaviSayaM tadityAkAraM vedanaM smaraNam / " I. 3. "anubhavasmRtihetukaM tiryagUlatAsAmAnyAdigocaraM saMkalanAtmakaM zAnaM pratya bhijnyaanm|" III. 5. "upalambhAnupalambhasambhavaM trikAlIkalitasAdhyasAdhana saMbandhAdyAlambanaM idamasmin satyeva bhavatItyAdyAkAraM saMvedanamUhAparanAmA trkH|" [II. 7. "prAptavatra nAdAvibhUtamarthasaMvedanamAgamaH" [V. 1.-[Pramana-NayaTattvalokalaikira. "smRtiprtybhijnyaanaahaanumaanaagmaastdvidhyH|" I.2.2. "vAsanodbodhahetukA tadityAkArA smRtiH|" 1. 2. 3. "darzanasmaraNasambhavaM tadevedaM tat-sadRzaM tadvilakSaNaM tatpratiyogItyAdisaM kalanaM pratyabhijJAnam / " I. 2. 4. "upalambhAnupalambhanimittaM vyaaptijnyaanmhH|" [.2.5. "sAdhanAt saadhyvijnyaanaamnumaanm|" I.2.7.-[Pramana Minamsa.

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DRAVY A-SAMGRAHA, 5. knowledge respectively. ["matizrutAvadhimanaHparyayakevalAnAm / " tattvArthAdhigama-sUtra,86] Now, a doubt is started by the commentator of Dravya-Samgraha. He says that in Tark-Sastra (Nyaya philosophy) of the Jainas we find that Mati Jnana, with its four varieties, Avagraha, Iha, Avaya and Dharana, is included under Sanvyavabarika Pratyaksa. But Umasvami in his Tattvartha Sutra says plainly that Mati and Sruta Jnanas are not Pratyaksas, but Paroksas. We have the following aphorisms in Tattvartha Sutra : "matibhratAvadhimanaHparyayakevalAni jnyaanm|" I.9. "Adya parokSam / " I. 11. "pratyakSamanyat / " I. 12. i.e., "Knowledge is of five kinds : Mati, Sruta, Avadhi, Manahparyaya and Kevala. The first two are called Paroksa and the rest are known as Pratyaksa." Now, this is apparently in contradiction with the works on Jaina Nyaya philosophy some of which we have already quoted in our notes. How can this apparent contradiction be explained away? The commentator says that Umasvami's aplcrison is to be regarded as a general ordinance (utsage:) while the sayings of the writers on Jaina Nyaya philosophy should be taken as a special rule or exception.t (apavAdaH) In special or exceptional cases the general rule should not be followed. In the present instance also, though the general rule as laid down in Tattvartha Sutra says that Mati and Sruta Jnanas are Paroksa knowledge, there are particular exceptional cases, I when " atrAha ziSyaH-Adye parokSamiti tattvArthasUtre matizrutadvayaM parokSaM bhaNitaM tiSThati, kathaM pratyakSaM bhavati?" "parihAramAha / tadutsargavyAkhyAnam, idaM punarapavAdavyAkhyAnam / yadi tadutsargavyAkhyAnaM na bhavati tahi matijJAnaM kathaM tattvArtha parokSaM bhaNitaM tiSThati ? tarkazAstre sAMvyavahArikaM pratyakSaM kathaM jAtaM ? yathA apavAdavyAkhyAnena matijJAnaM parokSamapi pratyakSajJAna tathA svAtmAbhimukhaM bhAvabhrata jJAnamapi parokSaM sat pratyakSa bhnnyte|" | The commentator lays down in the following passage certain cases where Sruta Jnana is wholly Paroksa, where it is partially Parokya and where it is not at all Paroksa but Pratyaksa :-"zabdAtmakaM bhutajJAnaM parokSameva tAvat / svargApavargAdibahirviSayaparicchitti-parijJAna vikalparUpaM tadapi parokSam / yat punarabhyantare sukhaduHkhavikalpa-poghamanantajJAnAdirUpo

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18 THE SACRED BOOKS OF THE JAINAS. these should be called Pratyakla. The commentator further says that ive all know that the knowledge of our own happiness and misery is Pratyaksa, but if we say that, according to Tattvartha Sutra, Mati and Sruta Jnanas are always Paroksa, the knowledge of our happiness or misery should also become Paroksa, which is absurd. * The following table of Jnana can, therefore, be re-arranged from different points of view, in the manner shown in Tables I and II in the accompanying Chart No. I. Jiiana. Mati. Sruta. sruta. Avadhi. Manah-paryaya. Kevala. Jnana. Ajinana Jnana. (Kumati). Ajijana (Kusruta). Jnana. Ajijana (Vibhanga vadhi.) 'hamiti vA tat ISat-parokSam / yaJca nizcayabhAvabhutazAnaM tacca zuddhAtmAbhimukhasukhasaMvittisvarUpaM svasaMvittyAkAraNa savikalpamapIndriyamanojanitarAgAdivikalpajAlarahitatvena nirvikalpam, abhedanayena tadevAtmazabdavAcyaM vItarAgasamyakacAritrAvinAbhataM kevalajJAnApekSayA parokSamapi saMsAriNAM kSAyikajJAnAbhAvAt kSAyopazamikamapi prtykssmbhidhiiyte|" "yadi punarekAntena parokSaM bhavati tarhi sukhaduHkhAdi-saMvedanamapi parokSaM prApnoti, na ca tathA / " | THE UNIVERSITY LIERRY. | RECEIVED ON 27 FEB 1925 ALLAHABAD.

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CHART 1. TABLE I. [This table is according to Worls on Jaina Nyaya Philosophy.] PRAMANA. Pratyaksa. Paroksa Tarka. Anumana. Agama. Smarana. Pratyabhijnana. Paramarthika. Sanvyavaharika. Svartha. Parartha. Indriyanivandhana. Vikala. Anindriya- nivandhana. Sakala. DRAVY A-SANGRAHA, 5. Kevala. Avadhi. Manahparyaya. Avagraha. Iha. Avaya. Dharana. TABLE II. [This table is according to Tattvarthadhigama Saetra of Umasvami, but is not exhaustive. Only as much of the details as is treated in Dravya-Samgraha has been included in it.] JNANA. Pratyaksa. Paroksa. Avadhi. Manahparyaya. Kevala. Mati. Sruta. Jrana. Ajnana (Vibhangavadhi.) Joana. Ajiana (Kumati.) Joana. Ajnana (Kusruta.)

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20 THE SACRED BOOKS OF THE JAINAS. zravacaduNANadaMsaNa sAmarANaM jIvalakkhaNaM bhaNiyaM / vavahArA suddhagayA suddhaM purA daMsaNaM gANaM // 6 // Athaca-lunan lamsana samannam jivalakkhanam bhaniyam. Vavahara suddhanaya suddham puna damsanam nanam (6). Padapatha.- Samannam, in a general sense. Jivalakkha nam, the characteristic of Jiva. a Vavahara, according to Vyavahara Naya. Atthachadunanadamsana, the eight Jnanas and four Darsanas. Bhaniyam, is narrated. Puna, again. Suddhanaya, according to Suddha Naya. Suddham, Suddha (Pure). Damsanam, Darsan (perception). Nanam, Jnana (knowledge). 6. According to Vyavahara Naya, the general characteristics of Jiva are said to be eight kinds of Jnana and four kinds of Darsana. But according to Suddha Naya, (the characteristics of Jiva) are pure Jnana and Darsana. COMMENTARY. The commentator Brahmadeva says that Jiva is said in a general sense to have the characteristics of eight kinds of Jnana and four kinds of Darsana. By the word "Samanya" or "in a general sense in the original verse we should understand "when we do not desire to distinguish between Samsari (leading a mundane existence) or Mukta (liberated) Jivas or when we do not distinguish between pure and impure Jnana and Darsana." In this verse the author says that really Jiva possesses the characteristics of pure Jnana and Darsana, but from the ordinary or common sense point of view, *Sanskrit rendering: aSTacaturjJAnadarzane sAmAnya jIvalakSaNaM bhaNitam / vyavahArAt zuddhanayAt zuddhaM punaH darzanaM jJAnaM // 6 // Astachaturjnanadarsane samanyam jivalaksanam bhanitam. Vyavaharat suddhanayat suddham punah darsanam jnanam.-(6). | "sAmAnyamiti ko'rthaH 1 saMsArijIva - muktajIvavivakSA nAsti, athavA zuddhAzuddha-jJAnadarzana vivakSA nAsti / " Commentary on Dravya-Samgraha, Verse 6. By Brahmadeva. 13

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DRAVYA-SAMGRAHA, 6. we recognise that Jiva has eight kinds of Jnana and four kinds of Darsana. Among the eight kinds of Jnana, varieties of impure or false knowledge are also included, but these can only be said in a general sense to be the characteristics of Jiva, for in Mukta or liberated Jiva, these are not possible. So Jiva in its pure state has only the characteristics of pure Jnana and Darsana. The commentator says that verses 4-6 of Dravya Samgraha by explaining Upayoga refute the doctrine of Nyaya Philosophy, viz., that a thing and its qualities are permanently distinct. * It should be remembered that in Nyaya Philosophy the identity of a quality and the possessor of that quality is never recognised. Here it is said that Jnana and Darsana are not only the qualities of Jiva, but are identical with it. Now the question may arise how can this be possible ? Can we not conceive of qualities as separated from the possessor of the same? The answer is that Jainism examines everything from different standpoints and though from the realistic point of view Jiva and its qualities are identical, we say from the ordinary or commonsense point of view that these are distinct. That is to say, in Jainism there is no dogmatic assertion as in Nyaya Philosophy that there can be no identity between a quality and the possessor of that qualities. On the contrary, the identity of Jiva and its qualities is recognised. Of course from the ordinary point of view we may recognise qualities as distinct from the possessor of them. That is to say, we can conceive the qualities as distinguishable, but not distinct from their possessor, that is, this separate existence is not real. In Panchastikayasamayasara also we find the following verse which expresses a similar view:-- "daMsaNaNANANi tahA jIbaNivaddhANi gaNNabhUdANi / vavadesado pudhattaM kubvaMti hi No sabhAvAdo // " [Verse No. 52.] "Darsana and Jnana, in a similar manner, are identical with Jiva and not separable from it. Only in common parlance we separate (Darsana and Jnana from Jiva), but in reality there is no such separation." * "evaM naiyAyikaM prati guNaguNibhedaikAntanirAkaraNArthamapayogavyAkhyAnena TOTT 41" Commentary on Dravya-Sawgraha, Verse 6. By Brahmadeva.

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22 THE SACRED BOOKS OF THE JAINAS. vaNNa rasa paMca gaMdhA do phAsA aTTa NiccayA jIve / No saMti amutti tado vavahArA mutti baMdhAdo // 7 // Vanna rasa pancha gandha do phasa attha nichchaya jive. No santi amutti tado vavahara multi bandhado-(7). Padapatha.-Pauper Nichchaya, according to Nischaya Naya. a Jive, in Jiva.com Vappa, colour. T Rasa, taste. 4 Pancha, five. Do, two. ha Gandha, smells. Attha, eight. Her Phasa, touch. No, not. fifa Santi, are, aet Tado, therefore.wyfet Amutti, without form, agru Vavahara, according to Vyavahara Naya. Met Bandhado, from Bandha (hondage). gfer Mutti, possessed of form. 7. According to Nischaya Naya, Jiva is without form, because the five kinds of colour and taste, two kinds of smell, and eight kinds of touch are not prosent in it. But according to Vyavahara Naya [Jiva] has form through the bondage [of Karma.] COMMENTARY. Jiva is naturally invisible, but " when the soul is attacked by the passions...it takes on the Pudgala (naterial) particles lit for the bondage of the karmas, just as a heated iron-ball takes up waterparticles in which it is immersed. This is the bondage of the Karnas." Thus "the naturally invisible soul is compounded in a very subtle way with visible, tangible matter, and is in a sense thereby rendered visible, as lemon-juice is rendered sweet by the addition of sugar and water. In its pure state the soul [Jiva] is invisible, just as in itself the lemon-juice is sour." I We should therefore remember that, according to the Jaina belief, Jiva, in its natural or real state, is invisible. But it combines with * Sanskrit rendering : varNAH rasAH paJca gandhau dvau sparzAH aSTau nizcayAt jIve / no santi amUrtiH tataH vyavahArAt mUrti bandhataH / / Varnah rasah pancha gandhau drau sparsah astau nischayat jivc, No santi amurttih tatah vyavaharat murttih bandhata). + A. B. Latthe-"An Introduction to Jainism," pages 0-10. Herbert Warren Jainism," pages 10-11.

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DRAVY A-SAMGRAHA, 7. 23 Pudgala or matter. This combination is the bondage ( Bandha) which produces karmas. When Jiva thus combines itself with Pudgala (matter), it leaves its invisible state and becomes visible to us. It is Pudgala (matter) which has form and when Pudgala combines itself with Jiva, the taste, colour, smell and touch of the former which are the requisites of its form, are attributed to the really formless Jiva, and we say that Jiva has form. Every form of mundane life which we see is a Jiva in its impure and visible state in combination with Pudgala. Therefore, according to Vyavahara Naya, that is to say, from the ordinary or common sense point of view, we may say that Jivas have form, but we must remember that according to Niechaga Naya or the realistic point of view, Jivas are without form. Brahmadeva in his commentary quotes a verse to support this view : "baMdhaM paDi eyattaM lakakhaNado havadi tassa bhinnnntt| tamhA amuttibhAvo gaMto hodi jIvassa // " i.e. "In bondage (Jiva] is one (with Pudgala), but really acudieng to definition, it is separate [from Pudgala]. Hence formlessness does not always belong to Jiva." Pudgala is said to possess touch, taste, smell and colour. Though these qualities are really inseparable from Pudgala, from the ordinary point of view we speak of them as separate from Pudgala.t Colours are of fire kinds, riz., Blue (Nila), Yellow (Pita), White (Sukla), Black (Krisna), and Red (Lohita). The varieties of taste are Bitter (Tikta), Sour (Katu), Acid (Amla), Sweet (Madhura) and Astringent (Kasaya). Smells are of two kinds, fragrance (Surabhi) and its opposite (Asurabhi). The eight kinds of touch are Soft (Msidu), * " %93 taiyara ganar: " Tattvarthadhigama Sotra V. 29. + "vaSNarasagaMdhaphAsA paramANuparUvidA visesA hi / davvAdo ya aNaNNA aNNattapagAsagA hoti // " [q5alfaTVERTATT: 11 42 | t"va: paMcadhA niilpiitshuklkRssnnaalohitbhedaat|" [Tattvartharajavarttika No. 10 on Satra V. 28.] $"fatherg TT ATT TALAITT: 1" [Tattvartharajavarttika No. 8 on Satra V. 23.] 11 : EtfhtETAT I" (Tattvarthardjavarttika No. 9 on[Satra V. 23.]

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Hard (Kathina), Heavy (Guru), Light (Laglu), Cold (Sita), Hot (Usna, Smooth (Snigdha) and Rough (Ru ksa)." The commentator says that the author in this verse establishes the formlessness of Jiva which is contrary to the views held by (Kumarila) Bhatta (and his followers) and Charvaka. ["fa HEstatuna grandifTegagerea es aq"] Charvaka recognises nothing but what is capable of being perceived by the senses, hence a formless Jiva is contrary to his doctrine. puggalakammAdINaM kattA vavahArado duNiccayado / cedaNakammANAdA suddhaNayA suddhabhAvANaM // 8 // PC1!: 11.. katta vavaharado dunichchayado. Chicilanakammanirla suddhanaya suddhabhavanam.--(8). Padapatha.ragnet Vavaharado, according to Vyavahara Naya. T Ada, Jiva. garniani Puggalakammadipam, of the Pudgala Karmas. Katta, doer. Du, but. foguer Nichchayado, according to Nischaya Naya. *** Chedanakammana, of the thought karmas. Era Suddhanayai, according to Suddha Naya. gewrati Suddhabhavanam, of the Suddha Bhavas. 8. According to Vyavahara Naya, Jiva is the doer of the Pudgala Karmas. According to Nischaya Naya, [Jiva is the doer of] Thought Karmas. According to Suddha Naya, [Jiva is the doer] of Suddha Bhavas. COMMENTARY. In this verse the Jaina doctrine of causation as to the origin of the world is briefly treated. Causes are generally accepted to be of two kinds. Upadana (Substantial Cause) and Nimitta (Determining Cause). Take the case of an earthen pot. The Upadana or the * "mRdukaThinagurulaghuzItoSNasnigdhakSasparza bhedaaH|" [Tattvaratharajavarttika No. 7 on Satra 28.] + Sanskrit rendering : pudgalakAdInAM karttA vyavahArataH tu nizcayataH / cetanakarmaNaM AtmA zuddhanayAt zuddhabhAvAnAm // 8 // Padgalakarmmadinam kartta vyavaharatah tu nischayatah Chetanakarmmanam atma suddhanayat suddha-hhavana -(8).

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DRAVYA-SAMGRAHA, 8. Substantial Cause of the earthen pot is the earth, and its Nimitta or Determining Cause is the potter and his implements. First of all, the potter forms an idea of the shape, size, etc., of the pot which he is going to make. This existence of the pot in the idea may be called the resultant in consciousness of the potter. Then follows the existence of the pot which we can perceive by our senses. According to Jaina Metaphysics, Jivas are only possessed of infinite knowledge, etc., and are not agents. But causation is attributed to Jivas from different points of view. First, Jivas are said to be agents of their own resultants, via., infinite knowledge, bliss, etc. This is according to Suddha (Pure) Naya. Again, according to Nischaya Naya, Jivas are said to be causes of the thought karmas which precede the Pudgala-karmas preceptible by us. According to Vravahira Naya, Jivas are also rec nie as agents of even these Pudgala-karmas. 25 Karmas are generally understood to be of two sorts-Dravyakarmas and Bhava-karmas. To return to our example of the making of a pot, the existence of a pot in the mind of a potter may be said to be a Bhava-karma, while the material existence of the pot perceptible by our senses is known to be a Dravya-karma. Now, the potter is directly the cause of the Bhava-karma, and that Bhava-karma again is the cause of the Dravya-karma. It should, therefore, be remembered that, according to Vel Naya, the potter is the agent of the Bhava-karma (the pot existing in idea), and according to Vyavahara Naya, that of the Dravya-karma (the pot perceptible by us). Similarly, in the case of Jivas, they are really possessed of the characteristics, viz., infinite knowledge, bliss, etc. Jivas, therefore may be said to be the agents of these characteristics according to Suddha Naya. Next, we may say that the Jivas are agents of those mental attitudes and conditions which favour the influx of particles of matter. Attachment, aversion, etc., may be mentioned as examples of such states of Jivas. These are the thought karmas. According to Nischaya Naya, Jivas are said to be the agents of these classes of karmas. When the Jivas cause such thought karmas to be produced, these thought karmas, on the other hand, lead to the generation of the material karmas or Dravya-karmas. The Jivas are not, therefore, the direct causes of Dravya-karmas. It is according to Vyavahara Naya only that we can speak of Jivas as agents of Dravyakarmas. The very essence of Dravya-karmas consists of particles of matter, and these are in no way akin to consciousness-the characteristic

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26 THE SACRED BOOKS OF THE JAINAS. of Jivas. The Upadana or substantial cause of a Drarya-karma is therefore Pudgala or matter, and their Nimitta or determining cause is the Bhava-karma, viz., that condition of the Atma which render it capable of assimilating the particular Dravya-karma. Thus a Jiva is neither the Upadana nor the Nimitta cause of Dravyakarmas, according to Nischaya Naya. It is only from the Vyarahara point of view that we say that the Jivas are causes of Dravyakar:nas. But, in reality, (according to Nischaya Naya), Jiva is only the agent of its own attitudes (Bhavas). In Panchastikaya-samayasara, we have: "Atma is the agent of its own Bhavas, as it causes its own resultants. But it is not the agent of Pudgala-karnias. This should be understood to be the precept of the Jina."* The universe is therefore made up of Jivas and Ajivas. Pudgala or matter is the substantial cause of every material thing, while different Bhava or thought karmas are the determining cause of these. Jivas cause these thought karmas to be produced. Thus two sorts of substances, material and spiritual, may be regarled to be the cause of all kinds of manifestations. There are many units of this spiritual substance possessed of qualities which are known as Jivas, and there are also many units of material substance (Pudgala), which again have their own characteristic qualities. These two kinds of substances act and re-act upon each other, and a constant state of activity is going on in this universe. The Jaina doctrine of the causation of the world should therefore be remembered as quite distinct from the same of Hindu philosophies, like Vedanta, which asserts that the whole of the universe is one homogeneous spiritual Brahma, or, like Charvaka, which avers that the universe is made up of matter only. The commentator, Brahmadeva says that this verse refutes the doctrine of the Sankhya philosophy that Purusa (corresponding to Jiva of the Jainas) is always Udasina (lit. indifferent, i.e., without activity), for here it is recognised that Jiva is an agent. + * "kuvvaM saga sahAvaM attA kattA sagassa bhAvassa / Na hi poggalakammANa idi jiNavayaNa munneyv||" [Verse 61. + "evaM sAMsyamata pratyekAntAkartRtvanirAkaraNa-mukhyatvena gAthA gatA" (Brahmadeva's Commentary on verse 8, Dravya-sawgraha).

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DRAVY A-SAMGRAHA, 9. 27 vavahArA suhadukkhaM puggalakammaphalaM pabhuMjoda / zrAdA NiccayaNayado cedaNabhAvaM khuzrAdassa // 6 // Vavahara suhadukkham puggalakammaphalam pabhus jedi. Ada nichchayanayado chedanabhavam khu adassa.-(9). Padapatha.--corer Ada, Jiva. agter Vavahara, according to Vyavahara Naya. fegua Suhadukkbam, happiness and misery. gachamei Puggalakainmaphalam, the fruits of Pudgala karma. wat Pabhunjedi, enjoys. Feguret Nichchayapayado, according to Nischaya Naya. urma Adassa, of Jiva. Herrari Chedanabhavam, conscious Bhava. Khu, only. 9. According to Vyavahara Naya, Jiva enjoys happiness and misery, the fruits of Pudgala karmas. According to Nischaya Naya, Jiva has conscious Bhavas only. COMMENTARY. It has already been laid down that Atma (or soul) is entirely distinct in its characteristics from Pudgala (or matter). The essence of Jiva or Atma is consciousness which is altogether absent from Pudgala or matter. Hence, as in the previous verse it has been laid down that a spiritual substance (Jiva) cannot be the cause of Pudgala-karmas (i.e., material karmas), so in this verse it is shown that Jivas from their very nature are unaffected by the fruits of Pudgalakarmas. Really speaking, Jivas only enjoy eternal bliss which is their essential characteristic. Therefore, according to Nischaya Naya, a Jiva should only be regarded as an enjoyer of bliss resulting from its characteristic of consciousness. But through the generation of attachment, aversion, etc., Jivas attain such a condition that they become ready for the assimilation of matter. It is only in such states of Jiras that there is an influx of matter in them. When there is such an influx of matter, the Jivas have to enjoy sorrow and delight, happiness and misery, as these are the fruits of Pudgala-karmas. * Sanskrit rendering :vyavahArAt sukhaduHkhaM pudgalakarma phalaM prbhute| AtmA nizcayanayataH cetanabhAva khalu AtmanaH // 9 // Vyavaharat sukhaduh kham pudgalakarmaphalaro prabhuokte. atma nischayanayatah chetanabhavam khalu atmanah.-(9).

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THE SACRED BOOKS OF THE JAINAS. Thus, really, a Jira, through its characteristic consciousness, is incapable of being affected by happiness or misery-the fruits of material karmas. It is only when matter assimilates itself with a Jiva that we see the fruits of material karmas also in that Jiva and say that this Jiva is enjoying happiness or misery the fruits of material karmas. But it should be reinembered tbat this enjoyinent of the fruits of karma by a Jiva is only apparent, but not real. Really speaking, Jivas enjoy bliss only, which is the resultant of its characteristic consciousness. The commentator says that this verse refutes the doctrine of the Buddhistic philosophy that an agent does never enjoy the the fruits of karma.* aNugurudehapamANo uvasaMhArappasappado cedA / asamuhado vavahArA NiccayaNayado asaMkhadeso vA // 10 // Asugurudehapamano uvasamharappasappado cheda. Asamuhado vavahara niitr....!!...!?) asankhadeso va.-(10.) Padapatha.-aerat Vavahara, according to Vyavahara Naya. ser Cheda, the conscious Jiva, andere decyer Urasamharappasappado, by contraction and expansion. neyeet Asamuhado, without Samudgbata. wymar Anugurudehapamapo, equal in extent to a small or a large body, ar Va, but, freueret Nichchayanayado, according to Nischaya Naya, wheqer Asarikhadeso, existent in innumerable Pradesas. 10. According to Vyavahara Naya, the conscious Jiva, being without Samudghata, becomes equal in extent to a small or a large body, by contraction and expansion ; but, according to Nischaya Naya, [it] is existent in innumerable Pradesas.

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DRAVYA-SAMGRAHA, 10. 20 COMMENTARY That portion of Akasa, which is obstructed by one indivisible atom, is known as a Pradesa. [See verse 27 of Drarya-samgraha.] That portion of Akasa in which Jiva, Pudgala, Dharma, Adharma and Kala exist, is known as Lokakasa, and the Akasa beyond it is called Alokakasa. Really speaking, Jivas fill up innumerable Pradesas in Loka kasa. But, from the ordinary point of view, we speak that a Jiva becomes equal in extent to a small or a large body, by contraction and expansion, when it is without Samudghata. Samudghata has been thus defined : "Samudghata is the exit of Jiva from the body to another form, without leaving the original body altogether."+ Seven kinds of Samudghata are recognised in Jaina philosophy, viz., Vedana, Kasaya, Vikriya, Maranantika, Teja, Abara and Kevali. When the Atma goes out of its restraining body particles through excessive pain, without leaving the original body, we have an illustration of Vedana-samudghata. When, at the rise of excessive anger, etc., the Atma goes out of its material confines without leaving the body to injure others, we have Kasayasamudghata. The expension of the Atma from its Pradesas, without leaving the body, owing to some perturbation due to lust, etc., is called Vikriya-samudghata. The exit of the Atma, without leaving the original body, to that Pradesa where it has fixed its residence, at the time of death of a being, is Maranantika-samudghata. Teja-samudghata are of two sorts-Subha and Asubha. It is said that when a great sage perceives some cause of harm to his mind, he becomes angry, and at that time a red figure, twelve yojanas in length and nine yojanas broad, pointed at the top and broad at the bottom, issues forth from the left shoulder of the sage and, after destroying that cause of evil, consumes itself with the sage. This is Asubha-samudghata. There is a Jaina story that such a figure issued forth from the body of the sage, Dwaipayana, and, destroying Dwarika, destroyed itself * For a detailed description of Lokakasa and Alokakasa, see verse 20 of Dravya samgraha. +"mUlasarIramachaDiya uttaradehassa jIvapiMDassa / NiggamaNa dehAdo havadi samuddhAdayAma // " + "veyaNakasAyaviuvviyamAraNa tiusmuddhaadaa| tejAhAro chaTho sattamau kevalINa tu||"

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30 THE SACRED BOOKS OF THE JAINAS. with the sage. The exit of a white form, having an extent similar to that mentioned in 14" -- 15::1, from the right shoulder of a sage who becomes full of commiseration at some calamity of the people, like a famine or an epidemic, is known as Subha-samudghata. This, after destroying the calamity, enters its own place. The exit of a white figure, one cubit in length, from the head of a sage, to resolve a doubt by seeing some Kevali (possessed of infinite knowledge), is known as Ahara-samudghata. In a certain stage through the rise of all kinds of Karmas, a Kevali's form expands and fills up the whole Lokakasa, without leaving the original body. This is called Kevali-samudghata. A description of these forms clearly illustrates the belief of various subtle forms by the Jainas. In all cases, when a Jiva cloes not assume these forms, it fillls up either a large or a small body. This theory of the Jainas is severely criticised in the Vedanta philosophr of the Hindus. Sankaracharya, in his commentary on Vedanta-sutra, Adhyaya II, Pada II, Sutra 34, had said that if it is admitted that a Jiva is equal in extent to its body, it is impossible that the same Jiva can enter into the bodies of a fly and an elephant. This is not the place to discuss the point in detail. We shall simply mention the view held by the Jainas with respect to this point. The Jainas say that as a lamp, placed respectively in a small pot and a room, illuminates the whole of the space between each of these, so a Jiva contracts and expands, according to the dimensions of different bodies. A better example can be given by mentioning the case of gases like oxygen, which fills up the whole of the space within different vessels, having small or large dimensions. But * Brahmadeva bas thus referred to it in his commentary : "traG'We find a mention of this story in the following passage quoted from the commentary by Srutasagara Suri or Ya-asila :a Clamp by Somadeva Sari : . "urjayanau girI kila ariSTanemibhagavataH samavasare nArAyaNa gaNadharadevena cApRcchan he bhagavan, evaM samRddhadvAravatyA kiM kuto'pi vyayo bhaviSyati ? iti / varadattaH gaNadhara uvAca, anayA cintayA kim ? iti vannapi hariNA kRtanivandho vabhASe, dvAdazavarSeSu gateSu dvaipAyanakumArAt dAho bhaviSyati / tadvacanaM dvaipAyanaH zrutvA asatyaM kartumicchuH gRhItavRkSaH dvAdazApi varSANi pUrvadeze atikramya adhikamAsamalakSayan dvAravatIdvAradeze kRtakAyotsargaH pANivihvalitamatinA mAtaGgena vihitastralatimastaguJjAdAghazca (1) kopAdagnikUmAro bhUtvA tAM nagaroM dadAha / '

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DRAVYA-SAMGRAHA, 11. this expansion and contraction of Jivas, according to different bodies, are only recognized from the Vyavahara point of view. According to Nischaya Naya, Jivas can fill up innumerable Pradesas in Loka kasa. puDhavijalateuvAUvaNapphadI vivihthaavre-iNdii| vigatigacadupaMcakkhA tasajIvA hoti saMkhAdI // 11 // OM Pudhavijalateuvauvanapphadi vivihathavare indi. Vigatigachadupanchakkha tasajiva honti sankhadi.--(11.) Padapatha.-geraadsarsane Pudhavijalateuva dvanapphadi, the earth, water, fire, air and plants. Faragatadze Viviha-th a vare indi, various kinds of Sthavara, possessed of one sense. Fanfangs** Viga-tiga-chadu-panchakkha, of two, three, four and five senses. Sare Sankhadi, conches, etc. aasfiar Tasajiva, the Trasa Jivas. fifa Honti, are. 11. The earth, water, fire, air and plants are various kinds of Sthavara possessed of one sense. The Trasa Jivas, conches, etc., are possessed of two, three, four and five senses. Tivas. eta inses: sima Sanliga-tiga-chadu COMMENTARY. Sivas are classified under two principal heads-Samsari (leading a wordly existence) and Mukta (liberated). In verses 11-13 of Drav... Ir, the Samsari Jivas with their sub-divisions are described, and the characteristics of Mukta Jivas are mentioned in verse 14. In this verse, two varieties of Samsari Jivas are enumeratedSansari, viz., Sthavara (Immobile) and Trasa (mobile; capable of spontaneous movement.) Earth, water, fire, air and vegetables are Sthavara Jivas and possess only one sense, viz., the sense of touch. Those Jivas which possess more than one sense are called Trasa Jivas. These might possess two, three, four or five * Sanskrit rendering : pRthivIjalatejovAyuvanaspatayaH vividhsthaavraikendriyaaH| dvikatrikacatuHpaJcAkSAH trasajIvAH bhavanti shngkaadyH||11|| Prithivijalatejovayuvapaspatayah vividhasthavaraikendriyah. Dwika-trika-chatuh-panicha-ksah trasajivah bhavanti sankhadayah.-(11).

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32 THE SACRED BOOKS OF THE JAINAS. senses. Worms, oysters, conches, etc., are Trasa Jivas, possessing two senses, taste and touch. Ants, bugs, lice, etc., are Trasa Jivas having three senses, touch, taste and smell. Mosquitoes, flies, bees, etc., are Trasa Jivas of four senses, touch, taste, smell and sight. Men, birds, beasts, Gods, ininates of Hell etc., are Trasa Jivas, possessing all the five senses, viz., touch, taste, smell, sight and hearing.f It should be remembered that, though really Jivas have two characteristics, viz, pure Jnana and Darsana, it is owing to the different karmas that they assume bodies of various kinds possessed of one, two, three, four or five senses. That Jiva which resorts to earth for its body, is called Prithivi-Kaya (i.e., having earth as its body). Stones, etc., are examples of this class of Jivas. So also there are Jivas who resort to water, air or fire to have bodies. * "saMsAriNo muktAzca / " "saMsAriNastrasasthAvarAH / " "pRthivyaptejovAyuvanaspatayaH sthAvarAH / " "dvIndriyAdayastrasAH / " Tattvarthadhigama Sutra II. 10, 12 - 14. In the Panchastikaya-samaya-sara, we have the following verses, the sense of which has been summarised in the Commentary: "puDhavI ya udagamagaNI vAuvaNaphadi jIva-saMsidA kAyA / deti khalu mohavala phAsaM bahugA vi te tesiM // pade jIvanikAyA paMcavidyA puDhavikAiyAdIyA | maNapariNAmavirahidA jIvA egeM diyA bhaNiyA // saMvukkamA duvAhA saMkhA sappo apAdagA ya kimI / jAti rasaM phAsaM je te ve-iMdiyA jIvA / jugAgu bhImakka gapipIliyA vicchiyAdiyA kIDA / jAnaMti rasaM phAsaM gaMdhaM te iMdiyA jIvA // urdU samasayamaktriyamadhukarabhamarA pataMgamAdIyA / rUpaM rasaM ca gandhaM phAsaM puNa te vi jANaMti // suraNaraNArayatiriyA vaNNara saphAsa gaMdha saddaNDU | jalacarathalacarakhacarA valiyA paMceMdiyA jIvA // ",

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DRAVY A-SAMGRAHA, 12. samaNA amaNA NeyA paMceMdiya NimmaNA pare savve / bAdarasuhameiMdI savve pajatta idarA yA // 12 // Samana amana neya panchendiya nimmana pare savve. Badarasuhame-indi savve pajjatta idara ya (12). Pada patna.-jefa Panchendiya, (Jivas] possessing five senses. # Samana, having mind. 4991 Amana, without mind. Tar Neya, are known. 42 Pare, the rest. Ho Savve, all. farraut Nimmana, without mind, uz Eindi, [Jivas] possessing one sense. are -ge T Badara-suhama, Badara and Suksma. e Savve, all. 44 Pajjatta, Paryapta (complete). Ya, and. et Idara, opposite of Paryapta). 12. Jivas possessing live senses are known to be divided into] those having mind and those without mind. All the rest are without wind. [Jivas] having one sense [are dividel into two classes] Badara and Suksma. All of these have again two varieties each] Paryapta and its opposite. COMMENTARY. In this verse the fourteeu varicties of Jiva commonly known as Jiva-samasa in Jain philosophy are briefly described. I.. Gommatasara (Jiva-kanda) another work of the author of Dravya-samgraba each of these varieties has been described in detail. The versc in Gommatasira which is parallel to this verse is as follows: "vAdara-suhume-iMdiya biticauridiya asaNNisaNI ya / Gas starga a gar alfa 11" ( heart I have I OR] 1,C., "Jivas of one sense divided into two classes, Badara and Saksma, Jivas of two, three and four senses, Jivas having and not having Sanja, Paryapta aul Iparrapta, tlms they (the Jivas) are of fourteen kinds." * Sanskrit rendering: samanaskAH amanaskAH jJayAH paJcendriyAH nirmanaskAH pare saveM / vAdarasUkSmaikendriyAH sarve paryAptAH itare ca // 12 // Samanaskah amanaskah jucyah panichendriyah nirwauaskah pare nazvve. Badara-suksmaikendriyah sarvvo l'aryaptah itare cha. (12).

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34 THE SACRED BOOKS OF THE JAINAS. The accompanying table (Chart No. II.) illustrates these fourteen varieties of Jivas. It will be remembered that in Verse 11 it was told that Jivas are first of all divided into two varieties Samsuri and Mukta. The Samsari Jivas are subdivided into Trasa and Sthavara. The Sthavara Jivas possessed of one sense are again divided into Badara (gross) and Suksma (subtle). A Badara form is that which is fettered by matter. A Suksma form is not so fettered. That is to say, a Suksma is a subtle form unfettered by material things, earth, etc., while Badara is exactly its opposite. In Jaina philosophy it is said that all the universe is the place of existence of Suksma Jivas possessing one sense. It is also said that Badara Jivas possessing one sense must have some Adhara (substratum) in order to exist. Jivas of five senses may be either with mind or without mind. Those with mind are also known as Sanji, or having Sanja. Sanja consists of attempt to gain what is beneficial and leave what is harmful and a judgment of good and bad.+ Paryapti has been thus illustrated in Gommata-sara: "AE gomigowiz figazazunkari zare | ag gfruger far qmfager guvar i" [Jiva-kanda. Verse 118.] i.e." As things like rooms, jars, cloths, etc., are full or empty, so Jivas should be understood to be complete or incomplete (Paryapta and Aparyapta)." Ahara (taking food and drink), Sarira (Body), Indriya (the five senses) Anaprana (Respiration), Bhasa (Speech) and Manas (Mind), these six exist in Jivas and make them complete (Paryapta). Of these the first four make Jivas having one sense complete, and the first five make Jivas having two, three and four senses complete. As for Jivas having five senses, all the six are necessary to make them complete.+ In absence of these the Jivas are incomplete (Aparyapta). * "saMzinaH samanaskAH / " [Tattvarthadhigama Sotra II. 5. 24.] + "hitAhitaprAptiparihArayeogu deoSavicAraNAtmikA saMjJA " / raja-varttika on Satra II. 5, 24]. + "AhArasarIriMdiyapajattI prANapANabhAsamA / aaik da gf a q?ftafaasecotu' 11" [Tattvartha [ gommaTasAra:, jImakANDa: 119]

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Badara. Paryapta (1). Sthavara (Possessing one sense). Samsari. L } Aparyapta (2). CHART 11.[JIVA-SAMABA.] Suksma. Paryapta (3). JIVA. Possessing two senses. Aparyipta (4). T Parypta (5). Paryapta (11). Paryapta (7). dy 1 I Trasa. L Possessing three senses. Aparyapta (6). T Paryapta (9). Aparyapta (12). Mukta. Aparyapta (8). Possessing four senses. T AparyApta (10). Paryapta (13). Possessing live senses. T Samana. T Amana. Aparyapta (14). DRAVY A-SAMGRAHA, 12. 35

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THE SACRED BOOKS OF THE JAINAS. maggaNaguNaThANehi ya caudasahi havaMti taha asuddhagayA / facum aaru ada ger SS gePP || 23 || @ Magganagunathanchi ya chandasabi havanti taha asud dhanaya. 36 Vinneya samsari savve suddha hu suddhanaya.(1.3). Padapatha.- Taha, again. Samsari, Samsari (Jiva). Asuddhanaya, according to Asuddha (impure) Naya. f Chandasah (according to) fourteen. Magganagupathanehi, Margana an Gunasthana. Havanti, are. Ya, but. Suddhanaya, accordin to Suddha (pure) Naya. Savve, all. Flu, surely. Suddha, Suddha (pure). faar Vinneya, are to be known. 13. Again, according to impure (Vyavaharn) Naya, Samsari Jivas are of fourteen kinds according to Margana and Gunastbana. But according to pure Naya, all Jivas should be understood to be pure. COMMENTARY. This verse, if thoroughly understoorl, will make known to us the doctrine of Jainism about the gradual stages of development of soul. The whole of the universe is full of very minute living beings, technically called Nigoda. These infinite and conscious beings are not in an appreciable state of development. From these beings come out the developing souls and, after passing the different stages of development, become liberated. There is no chance of any soul in which development has once begun to go back to the original Nigoda state. Nowhere in the universe can we find an inch of space which does not contain Nigoda beings. These beings are therefore the source from which souls longing for development come out. The stages of development are fourteen in number, and technically these are known *Sanskrit rendering: mArgayAguNasthAnaiH ca caturdazabhiH bhavanti tathA azuddha nayAt / vizeyAH saMsAriyaH sarve zuddhAH khalu zuddhamayAt // 13 // Margapagugasthanaih cha chaturdasabhih bharanti tatha sinddemarat Vijneyah samsaripah sarvve suddhah khaln suddhanayat. (18).

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DRAVY A-SAMGRAHA, 13. as Gunasthanas. In Gommatasara, we have the following list of the fourteen Gunasthanas : "miccho sAsaNa misso aviradasammA ya desavirado ya / viradA pamatta idaro apuvva aNiyaha suhumo y|| uvasaMtakhINamoho sajogakaivalijiNa ajogI ya / caudasa jIvasamAsA kameNa siddhA ya NAdavvA // " [Jira-kanda, 9, 10.] i.e., " the fourteen Gunasthanas should be known to be dithyatra, Sasidana, Jisra, Avirata-samyaktra, Desavirata, Virata, Pramatta, Itara (i. e. Apramatta), Apurva, Anitritta, Suksma, Upasanta-ksinamoha, Sarrogi-khvali-jina and Ayogi." In the first stage, a person has no belief in the truth of Jaina doctrines. Even when these are taught to him, he does not believe in them, but on the contrary holds false beliefs, whether taught or not. The true doctrines appear to him as distasteful as sweet syrup to a man suffering from fever.* This stage is known as the Mithyatva Gunasthana. The second is a transitory stage. When one loses true belief and comes to believe false doctrines as in the first stage, he passes through the second stage which is known as Sasadana. This is an intermediate stage in the fall from the heights of Samyaktva (right belief) to the level of Mithyatva (false belief).1 In the third or Misra stage, a person has true and false beliefs in a mixed way. That is to say, neither a desire to have true beliefs "micchodayeNa micchattamasaddahaNaM tu taccapratthANaM / micchatta vedato jIvo vivarIyadaMsaNo hAdi / Na ya dhammaM rocedi hu mahuraM khu rasaM jahA jrido|| micchAiTThI jIvo uvaiTeM pavayaNaM Na saddahadi / saddahadi asambhAvaM ughaiha vA annuvi8||" [Gommatasara, Jiva-kanda, 15, 17, 18.] "sammattarayaNapatvayasiharAdo micchbhuumismbhimuho| yAsiyasammatto so sAsaNaNAmo munneybo||" [Gommatasara, Jiva-kanda, Verse 20.1

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38 THE SACRED BOOKS OF THE JAINAS. nor a wish to give up false ones, appear in his mind. Samyaktva and Vithyatva are mixed up, like curd and treacle. person in the fourth stage controls excessive anger, pride, leceit and greed, + and does not doubt the truth of right doctrines. But, while in this stage, he is unable to control the moderate or slight degrees of anger, etc. However, an effort for self-control is made as the person appreciates the value of it, though the effort is successful only to a very limited extent. in the fifth stage, a person becomes able to control moderate degrees of passions like anger, etc., and succeeds in tablishing self-control to a greater extent than in the fourth stage. In the sixth stage, a person begins to refrain from injury, falsehood, taking any substance which is not given to him, lust and a desire to have worldly possessions. But his attempts are not always successful. In the seventh stage, a person succeeds in practising, without any transgression, non-injury, truth, chastity, - 18:00 of things not presented and of possessions in general. In the eighth stage, mild states of passions still arise, but the person enjoys an inexpressi!.lo delight by either checking or destroying their consequences. A person in the ninth stage becomes void of the desire to have enjoyments which he saw, heard or partook of previously, and practises meditation about the true nature of his soul. In the tenth stage, a person by meditation becomes capable of subduing or destroying the subtle forms of greed. "dahi-guDamiva vAmissaM puhamA Neva kAriduM sakkaM / evaM missayabhAvo sammAmicchotti nnaadvvo||" [Gommatasara, Jiva-kanda, Verse 22.] T It should be mentioned here that in Jainism the passions Krodha (anger) Mana (pride), Maya (deceit) and Lobha (greed) are known as Kasayas. These passions are of four degrees. The first and the most exccessive form of these is termed Anantanubandhi. The passions in this state are said to be as permanent as lines cut out on a stone. The next stage is Pratyakhyana and the passions last like lines on earth. The third stage is called Apratyakhyana in which passions have their existence like lines on dust. In the fourth or Samjvalana state, the passions Hasily disappear like lines on water. The examples given show the gradual stages of duration and permanency of the passions. As a man passes through the successive stages of development, these various classes of passions disappear one by one.

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DRAVY 4-SAMGRAHA, 13. 39 In the eleventh stage, a person gains the power to control all Mohaniya (intoxicating) Karmas." but these lo not disappear altogether. In the tirelftli stage. all the passions and Mohanira Karman disappear altogether. A person in the thirteenth stage destroys the Karmas called Jijanavaratiya. Darsana-varaniya and Antariyat and appears like the sun freed from clouds. He attains knowledge of ererything existing in the universe. But in this stage, Yoga still remains thich disappears in the next or fourteenth stage, and the person attains liberation. Now we shall see what is meant by Marganas. Those states by,! or conditions in which, the Jivas are found are known as Marganis; and these are of fourteen kinds, viz., (1) Gati, (2) Indriya, (3) Kaya. (4) Yoga, (5) Veda, (6) Kasaya, 17) Jnana, (8) Samyama, (9) Darsana, (10) Lesya, (11) Bhavya, (12) Samyaktva, (13) Samji and (14) Aharas. Gati or condition of existence is of four kinds, viz., existence (1) as inmates of hell (2) as inmates of heaven 3 as human beings and (4) as lower animals.i! Indriya or senses are five, c.y., the senses of sight, hearing, touch, taste and smell. T Kaya or body is of six kinds, viz., five kinds of Stharara, earth, water, fire, air and vegetable and Trasa. $ * For an explanation of Mohaniya Karmas, see the commentary on Verse 14. (Page 42). The first two Karmas have been described in commentaries on Verses 4 and 5. For an account of the third, see the commentary on Verse 14. (Page 42). Yoga is the fourth Margana described below. S "jAhi va jAsu va jIvA maggijjate jahA tahA divaa| tAo coddasa jANe suyaNANe maggaNA haaNti|| gai-iMdiyesu kAye joge vede kasAyaNANe ya / saMjamadaMsaNalessA bhaviyAsammattasaNiNa aahaare||" [IFAZAT: I filanrs: 1 }&1883] "gai-udayajapajjAyA caugaigamaNassa heu vA hu gii| NArayatirikaskhamANusadevagaitti ya have cadudhA // " [Gommatasara, Jiva-kanda. 146. "phAsarasagaMdharuve sahaNANaM ca ciNyaM jesiN|" [Gommatasara, Jiva-kanda, 166.] $ See a detailed description of Trasa and Sthavara Jivas in Verse 11. (Palyan 81.391

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THE SACRED BOOKS OF THE JAINAS. Yoga is the power of a Jiva possessing activities of inind, speech and body by which particles of matter are attracted towards it.* Yoga or union is mainly of three kinds, vie., (1) with respect to mind (2) with respect to speech and (3) with respect to body. The first two of these, again, are each of four kinds. Mind may be turned to things which are true, to things which are false, to things which are both true and false, and to things which are neither true nor false. Speech also might be directed to truth, falsehood, mixed truth and falsehood, and neither truth nor falsehood. Unity in body, again, is of seven kinds : (1) as in the bodies of human beings and lower animals which are fixed in limits 2) a mixed state of the first (3) as in the bodies of the innates of heaven and hell which can increase or diminish (4) a mixed state of the third (5) as in the body which comes out of the head of a sage in the sixth stage of development to go to a Kevali 1 (6) a mixed state of the fifth and 17) as in the forms which result from the eight kinds of Karma. I Veda or sex is of three kinds, male, female and eunuch. Kasaya or passions are four: anger, pride, deceit and greed. Each of these is, again, of four kinds, according to different degrees of intensity Jnana is of eight kinds, Mati, Sruta, Avadhi, ...:::'.. Kevala, Kumati, Kusruta and Vibbangavadhili Samyama or l'estraint consists of keeping the Vratas (vows), observing the Samitis, checking the Kasayas or passions, giving up the Dandas and controlling the Indriyas (senses). Darsana is of four kinds, Chaksu, Achaksu, Avadhi and Kevala. $ * "puggalavivAi-dehodayeNa mnnvynnkaayjuttss| jIvassa jA hu sattI kammAgamakAraNaM jogo||" [Gommatasara, Jiva-kanda, Verse 216.] + See the commentary on Verse 10. (Page 30). For a description of eight kinds of Karma, see the commentary on Verse 14. (Page 42). $ All these sixteen kinds of Kasayas have been described in a footnote ou page 38. See Verse 5. (Page 11). "vadasamidikasAyANaM daMDANa tahiMdiyANa paMcaNhaM / dhAraNapAlaNaNiggahacAgajao saMjamo bhnniyo||" [Gommatasara, Jiva-kanda, Vorm: 464.1 See Verse 35. (Page 86) for a detailed description of Vrata and Sa..." See Verse 4. (Page 10).

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DRAVYA-SANGRAHA, 13. Lesya is that by which a Jiva assimilates virtue and vice with itself. Feelings arising from Yoga, coloured by passions, lead to Bhava-Lesya and the actual colours of bodies produced by such feelings are called Dravya-Lesya. The colours are black, blue, pigeon, golden, lotus-like and white. The first three are resultants of evil, and the last three of good emotions. That quality by which a soul attains perfect faith, knowledge and conduct is known as Bhavyatva Guna, and that by which these are obstructed is called Abhavyatva Guna. Bhavya Margani defines Jivas which possess each of these sets of qualities. Samyaktva is perfect faith in the Tattvas or principal tenets of Jainism. Samjii Jivas are those who with the help of mind are capable of teaching, of action, of giving advice, and of conversation. Asamjni Jivas are those who are incapable of these. $ In Samjni Margana, each of these classes of Jivas are described. Ahara is the assimilation of material particles by Jivas to preserve bodies. These are the fourteen kinds of Margana. Jivas may be viewed with reference to each of these Marganas or with reference to different Gunasthanas or stages of development. But it must be remembered that all these characteristics are attributed to Jivas from the ordinary point of view, for none of them really exist in Jivas. "liMpai appIkIrai edIe NiyaapuNNapuNNaM ca / jIvotti hodi lessA lessAguNajANayakkhAdA / " [Gommatasara, Jira-kanda, 488.] + "kiNhANalA kAU teU pammA ya sukkalessA ya / lessANaM NiddesA chacceva havaMti NiyameNa // vaNNAdayeNa jaNido sarIravaNNA du davvado lessaa|" [Gommatasara, Jiva-kanda, 492, 498] "sikakhAkiriyuvadesAlAvaggAhI mAvalaMveNa /

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THE SACRED BOOKS OF THE JAINAS. NikammA aTTaguNA kiMcUNA caramadehado siddhA / loyaggaThidA NiccA uppAdavayehi saMjuttA // 14 // Nikkamma attaguna kimchana charamadehado siddha. Loyaggathida nichcha uppadavayehi saojutta.(14). Padapatha.--Famen Nikkamma, void of Karmas. Egon Attaguna, possessed of eight qualities. There Charamadehado, than the final body. Pagar Kimchuna, slightly less. facer Nichcha, eternal. scargaane Uppadavayehi, Utpada and Vyaya. gem Samjutta, consisting of. fa Siddha, liberated. B oy Loyaggathida, existing at the summit of Loka. 14. The Siddhas (or liberated Jivas) are void of Karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of Utpada (rise) and Vyaya (fall), and existent at the summit of Loka. COMMENTARY. According to Jainism, Jivas, as long as they are not liberated, are connected with Karma. But a liberated Jiva is free from all Karmas. Karmas are recognised to be of eight kinds, viz., Juanavaraniya, Dardanavaraniya, Vedaniya, Mohaniya, Ayu, Nama, Gotra and Antaraya. It has already been described in the commentaries on Verses 4 and 5 (Pages 10 and 16) that Jnana varaniya and Darsanavaraniya Karmas are those which obscure infinite Jnana aul Darsana of a Jiva. Vedaniya Karmas tend to produce pain and pleasure in a Jiva. Mohaniya Karmas infatuate Jivas, making these unable to distinguish right from wrong. Ayu Karmas sustain Jivas for a certain period and determine their tenure of existence. Nama Karmas give them their personalities, and Gotra Karmas conduce to their being produced in a particular social surrounding, Antaraya Karmas throw obstacles to the performance of right action * Sanskrit rendering: niSkarmANaH aSTaguNAH kiJcidUnAH caramadehataH siddhAH / lokAgrasthitAH nityAH utpAdavyayAbhyAM sNyuktaaH||14|| Niskarmanah astagunah kinchidanah charamadehatah siddhah, Lokagrasthitah nityah utpadaryarargam samjukta.- (14).

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DRAVYA-SANGRAHA, H. by the Jiras. Thus all these varieties of Karmas* operate to make a Jiva hare different qualities and characteristics in its Samsari or worldly state of existence. But as a Jira begins to pursue the path of gradual development, these Karmas disappear one be one until at last the said Jira becomes liberated. Being void of Karmas, a Jiva resisles at the top of the Loka, and the following eight qualities can then be found in it: Samyaktva. Jnana, Darsana, Virya, Sa ksma, Iragihana, Agurnlaghu and Irravadha. Samyaktva is perfect faith or belief in the Tattvas or essential principles of Jainism. Jhana and Darsana have been explained in Verses 4 and 5. Virra (literally, power) is the ahsence of fatigue in having a knowledge of infinite substances. Snksma literally means fineness, and the possession of this quality makes a liberaterl Jira incapable of being perceiver br the senses, which can perceive the gross bodies only. Aragaha is interpeneti ability, that is to say, one liberated Jiva can allor others to exist without obstruction, just as the light of a lamp does not prevent the interpenetration of the light of other lamps. Agurulaghu means " neither heary nor light." By possessing this quality, a liberated Jiva does neither go up like a light thing nor go down like a heavy object, but remains stationary. Argaradha is undisturbable bliss in which the disturbance of equilibrium caused by happiness or misery is entirely absent. In a word, a liberated Jiva being freed from Karmas goes up to the summit of the Loka and remains there stationary, possessed of perfect faith, power and infinite Juana and Darsana and enjoying eternal bliss without obstructing other Jivas of the sanie kind. Such a Jira has a body slightly less than the final body as recogniseil in the Jaina canons. A liberated Jiva, again, is eternal in its essential character, though perpetual modifications of it may go on in its condition. To give an example of such inodifications, tre may say that a ball of gold has certain essential characteristics and may always be said to possess these characteristics throughout its various modifications. Now, if we prepare a ring from this gold, we hare an instance of a modification which arises Utpada) from the original state of the ball of gold. Again, if the ring be destroyed, we shall have another modification zonsisting of the destruction (Vyaya) of the stage of existence of

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44 THE SACRED BOOKS OF THE JAINAS. the ball of gold as a ring. Every substance in the universe is, according to Jainism, possessed of the quality of permanency (Nityatva), with generation (Utpada) and decay (Vyaya) of the modifications of itself. Being possessed of these qualities, is technically called 'Sat;' and this 'Sat' defines a substance (Draryaj in Jainism.* ajjIvo puNa Nezro puggala dhammo adhamma prAyAsaM / kAlo puggala mutto ruvAdiguNo amutti sesA du||15|| Ajjivo puna neyo puggala dhammo adhmma ayasam Kalo puggala mutto ravadiguno amutti sesa du--(15). Podapatha.-puNa Pupa, again. puggala Puggala, Pudgala. dhammo Dhamme, Dharma. acamma Adhamma, Adharma. AyAsaM Ayasam, Akasa kAlo Kalo, Kala, (Time). ajjIvo Ajjivo, Ajiva. o Neyo, to be known. puggala Puggala, Pudgala. svAdiguNo Ravadiguno, possessing the qualities, Rupa, etc. mutto Mutto, having form. Tu Du, but. sesA Sesh, the rest. anutti Amutti, without forni. 15. Again, Ajiva should be known to be Pudgala, Dharma, Adharma, Akasa and Kala. Pudgala has form and the qualities, Rupa, etc. But the rest are without form. *"utpAdavyayadhrauvyayuktaM st|" "sadvya lakSaNam / " ['lattvarthadliigama Saetra V. 30. 29.] Again"svajAtyaparityAgena bhAvAntarAvAptirutpAdaH / tathA pUrvabhAvavigamA vyayaH / dhruve sthairyakarmaNA dhruvatIti dhruvH|" [Tattvartharajavarttika V. 29 (1, 2 and 3.] ; ie., "Utpada is having a modification by a substance without leaving its own kind, (e.g., the transformation of a lump of clay into a pot.) Vyaya is the change or disappearance of a form, (e.g., the change of a pot into pieces). Dhrauvya consists of the existence of the essential characteristics throughout different modifications (e.g., the existence of clay as such.)" + Sanskrit rendering : ajIvaH punaH jJeyaH pudgala dharmaH adharmaH AkAzam / kAla: pudgala mUrta rUpAdiguNaH amUrtayaH zeSAH tu // 15 // Ajivah punah jfieyah pudgalah dharmah adharmah akasap Kalah, pudgalah murttah rupadigunah amarttarah sesah tu-(15).

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DRAVY A-SAMGRAHA, 15. COMMENTARY. We have now arrived at the end of the subdivisions of Dravya. The following table will illustrate the varieties of Dravya with sub-classes. DRAVYA. Jiva. Ajiva. Dharma. Adharma. Akasa. Pudgala. Kala. Innumerable passages might be quoted from all sorts of Jain works which contain a mention and description of these varieties of Dravya. In Tattva ruhadhigama Sutra we have : " " [V. I). "usitarat Afzatragtor: 1" [V. I]. "flaga.[V. 3]. " Ora 1" [V. 39]. i.e., "The Dravyas are Dharma, Adharma, Akasa and Pudgala which are Ajivas having Kaya (body. The Jivas also (are Dravyas). Kala too is Dravya." i Jiva and the four Ajivas Pudgala, Dharma, Adharma, and Akasa have Kaya (body) and are known as Panchastikayas (the Five Astikayas). Kala, though an Ajiva, has no body. It is Akaya (or without body). This is why Kala is mentioned separately and last of all in the Sutras quted above. In all the Jaina Puranas there is a description of Dravyas. We quote one verse only from a manuscript of Vardhamana Purana by Bbattaraka Sakalakirti. "atha pudgala evAtra dharmo'dharmo dvidhA nabhaH / kAlazca paJcadhaivetyajIvatattva jagau jinH||" [Canto XVI. Sloka 15.] i.e., "Then Jina (Mahavira) spoke about the five sorts of Ajiva, viz., Pudgala, Dharma, Adharma, Akasa and Kala. As in all the Puranas so in all Jain Kavyas also we find enumeration and description of Dravyas. A peculiarity of Jain Karyas is that in the last Canto of nearly all of these works we find a brief summary of the principles of Jainism. It is no wonder therefore

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16 THE SACRED BOOKS OF THE JAINAS. that we shall find a description of Dravyas there. Two such passages are quoted here. "dharmAdharmI nabhaH kAlaH pudgalazceti pnycdhaa| ajIvaH kathyate samyagajinaistattvArthadarzibhiH // SaD-dravyANIti varNyantai samaM jIvena tAnyapi / vinA kAlena tAnyeva yAnti paJcAstikAyatAm // " [Dharmasarmabhyudaya Kavya, Canto XXI. 81. *2). binafuatur *T*: Eta gari ajIvaH paJcadhA jJayo jinaagmvishaardaiH|| etAnyeva sajIvAni Sar3adravyANi pracakSate / kAlahInAni paJcAstikAyAstAnyeva kiirtitaaH||" [Chandraprabha-Charita Kavya, Canto XVIII. 67. 68). i.e., "Dharma, Adharma, Akasa, Kala and Pudecal these five are called Ajiras. These with Jiva make up the six Dravyas. Excluding Kala, the remaining five make up the five Astikayas." It is needless to quote any more parallel passages from works like Panchastikayasamayasara, T .: . . . etc. In the text we have "Pudgala has form." In Tattvarthadhigama Satra, we find "The Pudgalas have Rupa" ["au: ETOT: V. 57. The following explanation of Rupa in this aphorism is found in the Tattvartharaja-ve-rttika : " Though the word Rupa has various meanings, it is here synonymous with 'shape' according to the authority of the Sastras. Or it may be taken to mean a certain quality (viz., that quality which is capable of being perceived by the eyes " guitat:")" * The word "Murttah" in our text signifies that which has Martti (shape).' This Murtti should be understood to be the same as "Rupa" inentioned in Tattvarthathigama Sutra. That is to say the word "Rupa" in our text is not used in the same sense as it is used in the T- ^!!!! 1. Sutra. In the latter "Rapa" is used to denote "Shape or form" but in our text it is used to denote "Colour." In our text "Shape or form " is indicated by the word "Murtti " and not " Rupa." This should be remembered to avoid confusion. In our text we have "Pudgalas have the qualities, Rupa, etc." The qualities are touch, taste, smell and colour. All these qualities " Raga fraquagu Taata, "Tofaggagnagu ar 1"

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DRAVYA-SAGRAHA, 16. are enumerated in Tattvarthidliigama Sutra "EVETCEPTOR: garar: 1" [V. 23] i.e., "Podgalas have touch. taste, smell and colour." In Vardhamana-Purana br Sakalakirti also we have " Pyet Tarragonar: 1" (Canto IVI. Verse 10.1 i.e., " Pudgalas are endless and characterised by colour, smell, taste and touch." The varieties of colour, etc. have already been mentioned in the commentary to Verse 7. Page 23). Thus tre find that among the five varieties of Ajira, Pucigala has shape and possesses colour, smell, taste and touch The other four Ajivas, Dharna. Adharma. Kila and Akasa have no form. sado baMdho suhamo thUlo saMThANabhedatamachAyA / ujjodAdavasahiyA puggaladavvassa pajjAyA // 16 // * Saddo bandho suhamo thulo samthana-hheda-tama-chhaya. Ujjodadava-sahira puggala-clavrassa pajjaya.-(16). Padapatha. Saddo, sound. Bandho, union. Suhamo, fineness.yal Thalo, grossness. inaamarat Samthana-bheda-tama-chhaya. shape, division, darkness, and image. stercargar Ujjodadava-sahiva. with lustre and heat. galeracat luggala-lavrassa, ot Pudgala substances. quorrut Pajjaya, modifications. 16. Sound, union, tineness, grossness, shape. division, darkness and image, with lustre and heat (are) modifications of the substance (known as) Pudgala. COMMENTARY. Sabila or suund is said to be of two kinds - Bharii-laksana (as incorporated in languars) and Abhand-laksana (which dues not find place in any language). The first, again, is of two kinds, viz. (1) sounds which are expressed by letters and (2) sounds which are not expressed by letters. It is said that the last-mentioned kind of sounds is made br creatures rho possess two, three or four senses, or by the Keralis. * Sunsk, it rendering: zabdaH bandhaH sUkSmaH sthUlaH sNsthaanbhedtmshchaayaaH| udyotAtapasahitAH pudgaladravyasya pryaayaaH||16|| . Sabdah bandhah suksmah sthulah samsthana-bheda-tama-schhayah. Udyotatapasahitah pudgalndravyasya paryayah-16).

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16 THE SACRED BOOKS OF THE JAINAS. that re shall find a description of Dravyas there. To such passages are quoted here. gagat : 13: Tarafa ya ajIvaH kathyate samyagajinaistattvArthadarzibhiH // SaDa-dravyANIti vaNryantai samaM jIvena tAnyapi / vinA kAlena tAnyeva yAnti paJcAstikAyatAm // " [Dharmasarmabhyudaya Kavya, ('anto XXI. 81. *27. kafetatarrat : CETTE PATI ajIvaH paJcadhA yA jinaagmvishaagdaiH|| etAnyeva sajIvAni Sar3adravyANi pracakSate / kAlahInAni paJcAstikAyAstAnyeva kiirtitaaH||" Chandraprabha-Charita Karya, (anto XVIII. 67. 68). i.e.. - Dharma. Alharma, Akasa, Kala and Pragala - these five aro called Ajiras. These with Jiva make up the six Dravyas. Excluding Kala, the remaining five make up the fire Astikayas." It is needless to quote any more parallel passages from works like Panchastikayasamayasara, 17:. .., etc. In the text we have "Pudgala has form." In Tattrarthadhigama Satra, we find "The Pudgalas have Rupa" ["aforu: gerar: V. 57. The following explanation of Rupa in this aphorism is found in the Tattvartharaja-va-rttika : " Though the word Rupa has various meanings, it is here synonymous with 'shape' according to the authority of the Sastras. Or it may be taken to mean a certain quality (viz , that quality which is capable of being perceived hy the eyes " guerr:")" The word "Murttah" in our text signifies that which has Murtti (shape).' This Murtti should be understood to be the same as "Rapa" inentioned in Tattvart' i' :un: Sutra. That is to say the word "Rupa" in our text is not used in the same sense as it is used in the T:t1.11 g ra Sutra. In the latter "Rupa" is used to denote "Shape or forin" but in our text it is used to denote "Colour." In our text "Shape or form " is indicated by the word "Murtti" and not " Rupa." This should be remembered to avoid confusion. In our text we have "Pudgalas have the qualities, Rupa, etc." The qualities are touch, taste, smell and colour. All these qualities

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DRAVYA-SANGRAHA, 16. are enumerated in Tattvarthadhigama Sutra " sparzerasagandhavavantaH pudgalAH gener: "[V. 23] ie.. "Pudgalas have touch. taste, smell and colour." In Vardhamana-Purana by Sakalakirti also we have "barNagandharasasparzamayAzcAnantapudgalAH / " [Canto XVI. Verse 16.] i...." Pudgalas are endless and characterised by colour, smell, taste and touch." The varieties of colour, etc., have already been mentioned in the commentary to Verse 7. Page 23). Thus we find that among the five varieties of Ajiva, Pudgala has shape and possesses colour, sanell, taste and touch. The other four Ajivas, Dharma, Adhaima, Kala and Akasa have no form. so baMdho sumo dhUlo saMThANabhedatamachAyA / ujjodAdavasahiyA puggaladavyassa pajjAyA // 16 // Saddo bandho suhamo thulo samthana-bheda-tama-chhaya. Ujjodadava-sahiya puggala-davvassa pajjaya.--(16). Padapatha. Saddo, sound. baMdhoM Bandho, union suhano Suhamo fineness. Thulo, grossness. Samthana-bheda-tama-chhaya. Ujjodadava-sahiya, with shape, division, darkness, and image. lustre and heat. g Puggala-davvassa, of Pudgala substances. Your Pajjaya, modifications. 16. Sound, union, fineness, grossness, shape. division, darkness and image, with lustre and heat (are) modifications of the substance (known as) Pudgala. COMMENTARY. Sabila or sound is said to be of two kinds-Bha-a-laksana (as incorporated in languages) and Abhi-laksana (which does not find place in any language). The first, again, is of two kinds, viz. (1) sounds which are expressed by letters and (2) sounds which are not expressed by letters. It is said that the last-mentioned kind of sounds is made by creatures who possess two, three or four senses. or by the Kevalis. Sanskrit rendering: zabdaH bandhaH sUkSmaH sthUlaH saMsthAnabhedatamazchAyAH / udyotA tapasahitAH pudgaladravyasya paryAyAH // 16 // sabdah bandhah sakymah sthulsh sagethina-bbeda-tama-schhiylh. Udyotatapasahitah pudgaladravyasya paryayah-(16).

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48 THE SACRED BOOKS OF THE JAINAS. Sounds not finding place in languages are again of two kinds : (1) produced by human beings and (2) resulting from other sources, as the noise of thunder, etc. The first of these, again, are of four kinds: (a) Tata or that produced froin musical instruments covered by leather, 16) Vitata or that produced from string-instruments, (c) Ghana or that produced from metallic instruments and (d) Sausira or that produced from wind-instruments.* It should be mentioned in this connection that there is a difference in the nomenclature of musical instruments between the Jainas and the Hindus, for the latter call Tata by the name of Anaddha and Vitata by the name of Tata. The following theory of sounds is found in Verse 79 of the Panchastikayasamayasara : "saddo khaMdhappabhavo khaMdho prmaannusNgsNghaado| puDhesu tesu jAyadi saho uppAdago nniydo||" i.e., "The combination of atoms is known as Skandha. Sound results when Skandhas strike against one another." Thus it has been laid down that all sounds result from the Skandhas of Pudgala (inatter). Bandha or union is mainly divided into two heads, (1) Prayogika (produced by the efforts of body, speech, or mind of a person) and (2) Vaisrasika (produced without any kind of effort of any person). Prayogika may again be (1) Jiva-visaya, i.e., union of non-living substances only or (2) Jivajiva-visaya, i.e., union of living with nonliving substances. Jivajiva-visaya Bandha, again, may result (1) * "zabdo dvadhA bhASAlakSaNaviparItatvAt / bhASAtmaka ubhayathA akSarIkRtetaravikalpAt / abhASAtmaka dvadhA prayogavisrasAnimittatvAt / tatra vainasiko balAhakAdi-prabhavaH / prayogazcaturdhA tatavitataghanasauSirabhedAt / " Tattvartha-raja-varttika, V. 24 (2, 3, 4, 5 and 6). Compare the Hindu nomenclature, e.g. "tataM vINAdikaM vAdyamAnaddhaM murajAdikam / vaMzAdikantu suSiraM kAMsyatAlAdikaM ghanam // " [Amarakosa] with "carmatatanAttataH puSkarabherIdardurAdiprabhavaH /

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DRAVYA-SA/GRAHA, 16. from Karma (producing eight kinds of bondage corresponding to eight kinds of Karma, viz., Jhanavaraniya, Darsanavaraniya, Bedaniya, Mohaniya, Na.ma, Gotra, Ayu and Antaraya)* or (2) from No-Karma. This last, again, is of five kinds: (1) Alapana, (e.g., the fastening of a rope or chain to a chariot, etc.) (2) Alepana (e.g., Mainting the walls, etc.) (3) Samslesa (e.g., joining of pieces of wood together by a carpenter, etc.,) (4) Sarira (e.g., the union of limbs in a body) and (5) Sariri (e.g., the union of different bodies). Vaisrasika Bandha, again, is either (1) Anadi or eternal, as the union of the whole mass or parts of Dharina, Adharma and Akasat or (2) Adimat or that which has a beginning having resulted from a definite cause, e.g., the union of different colours in a rainbow. The whole or balf or a quarter of each of Dharma, Adharma and Akasa may be said to contain different parts which are attached to one another. Thus there arise nine kinds of union which are eternal.8 Sauksmya or fineness is of two kinds : (1) that which is found in the atoms, beyond which there is nothing more fine, and (2) that which is found in other substances and which is of different degrees as the same is relative to that of different substances. || Sthaulya or grossness is, similarly, of two kinds : (1) grossness of the maximum limit, e.g., that of the whole universe and (2) grossness less than the maximum limit which may be of various degrees. I __Samsthana or shape is of tivo kinds : 1) that which can be * See Commentary on Verse 14 for an explanation of these eight kinds of Karma, + See Verses 17, 18 and 19 for definitions of Dharma. Adharma and Akasi. + "kRtsno dharmAstikAyaH, tadardha dezaH, ardhAdhaM pradezaH / evaM adhiikaashyorpi|"-"dhrmaadhrmaakaashaanaamekshH traividhyaannvvidhH|" Tattvartha-raja-varttika, V. 24 (11). $ "baMdho'pi dvedhA vistrasAprayogabhedAt / Adyo dvadhA AdimadanAdivikalpAt / vistralA vidhiviparyaye nipaatH| progaH purusskaayvaangmnHsNyoglkssnnH|" "prAyogikaH dvedhA ajIvaviSayo jIvAjIvaviSayazceti |......jiivaajiivvissyH karmanAkarmabandhaH / karmabandho jnyaanaavrnndirssttdhaa| no-karmabandhaH paMcavidhaH AlapanAlepanasaMzleSazarIrazarIribhedAta / " titvArtharAjavArtikam 1524 / (10 / 11 / 12 / 13 / )] "saumya dvividhaM antyamApekSikaM c|" [tatvArtharAjavArtikam / 5 / 24 / 14 / ] "tathA sthaulym|" [tatvArtharAjavArtikam / 5 / 24 / 15].

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50 THE SACRED BOOKS OF THE JAINAS. permanently defined (e.g, as round, square, triangular, etc.) and (2) that which cannot be permanently defined (e.g., the shape of clouds).* Bheda (division or separation) is of six kinds: (1) Utkara (e.g., sawing a piece of wood), (2) Churna (e.g., grinding wheat into powder,) (3) Khanda (e.g., breaking up a pitcher into its different parts), (4) Churnika (e.g., - * the chaff from rice, pulses, etc.), (5) Pratara (e.g., dividing mica into many slices) and (6) Anuchatana (e.g., causing sparks to fly out from a glowing ball of iron)+. Tamah is darkness. t Chhaya is of two kinds: ( 1 ) Inverted images, as seen in mirror, etc. and (2) un-inverted images. In the first of these, the left side becomes right and vice versa. Herein lies the difference between the twoSS Atapa is heat caused by the sun, and Udyota is the light resulting from the moon, fire-fly, jewels, etc. || All these things are mere modifications of Pudgala. * '"saMsthAnaM dveghetthaMlakSaNaM anitthaM - lakSaNaM ca / vRttatryastracaturasrAyatanapari maMDaLAditthamatonyadanittham / " [ tatvArtharAjavArttikam 524 16 17 ] + "bhedaH SoDhotkara-cUrNa-khaNDa- cUrNikA-pratarANucaTa navikalpAt " [ tatvArtha rAjavArttikam ||5|24|18 / ] +"tamA dRSTipratibaMdhakAraNaM / [ tatvArtharAjavArttikam 5|24|19|] "chAyA prakAzAvaraNanimittA / sA dvedhA tadvarNAdivikAra - pratibimbamAtragrahaNavikalpAt / " [tatvArtharAjavArttikam 5|24 / ( 20121 // ) ] || zrAtapa ussnnprkaashlkssnnH| udyotazcandramaNikhadyotAdiviSayaH / " [ tatvArtharAjavArttikam 5|24| (22/23 ) ]

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CHART III. TABLE I. SABDA Bhasatmaka. Abhasatmaka. Aksari-krita. Anaksari-krita. Prayogika. Vaisrasika. Tata Tata. Vitata. vitata. Ghana. Sausira. TABLE TI. BANDHA. DRAVY A-SA/GRAH1, 16. Vaisrasika. Prayogika. Tdimat. A nadimat (9 kinds). Aji Valvisaya. Jiva jiva visaya. Karma-bandha (8 kinds). No-karma-bandha. Alapana. Alcpana. Samklega. Sarira. Sariri..

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THE SACRED BOOKS OF THE JAINAS. gai-pariNayANa dhammo puggalajIvANa gamaNasahayArI / toyaM jaha macchANaM acchaMtA va so gaI // 17 // Gayi-parinayana (hamno puggalajivana, ...'." Toyam jaha macholinim achchhanta neva so nei Padapatha.- Jaha, as raframe Gai-parinayana, engaged in moving, Ten Wachchhanam. fish. apare Gamana sahayari, assisting the movement. ari Toyam. water gangster Puggala-ji vana, of the Pudgala and Jivas. Ya Dhammo, Dharma. So, that. Achchhanta, those not moving. ta Neva, does not. Yei, moves. 17. As water assists the movement of moving fish, so Dharma (assists the movement of moving) Pudgala and Jiva. (But) it does not move (Pudgala and Jiva which are) not moving. COMMENTARY. In this verse, we have a description of a peculiar substance known as Dharma in Jain philosophr. It should be remembered that the meaning of the word Dharma, as used by the Jainas, has not the slightest resemblance to thatof the same word in Hindu philosophy.f The Jaina philosophers mean hy Dharma a kind of ether, which is the fulcrum of motion. With the help of Dharma, Pudgala and Jiva move. Dharma does not make these move, but only assists them in their movement when they begin to move. In all works in Jaina literature, tve have nearly the same illustration given of Dharma. The illustration is as follows. As fish move in water, without being impelled in their movement by water, but only receiving assistance of the water in their movement, so Pulgala arel Jiva rnove, assisted hy * Sanskrit rendering . . .- -- gatipariNatAnAM dharmaH pudgalajIvAnAM gmnshkaarii| toyaM yathA matsyAnAM agacchatAM naiva sa nayati // 17 // Gati-parinatanam dhemah podgalajivanam gamanasahakari, Toyam yatha matsyanam agachchatam naiva sa nayati-(17). + "phica: ET ATHINTERT: Arhate hi pravacane'nAdinidhane'haMdAdibhiH yathAkAlaM, abhivyaktajJAnadarzanAtizayaprakAzairavadyotitArthasAre rUDhA etAH saMjJA sheyaaH| kriyAnimittA at " [atearekani 1418/2018<1]

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DRAVYA-SA.IGRAHA, 17. 53 Dharma, but not impelled by it. Dharma has no form, is eternal and void of activity. These characteristics of Dharma has been thus enumerated in Varallhamana Purana by Sakala-Kirti: "jIvapudgalayordharmaH sahakArI gtermtH| amUrto niSkiyo nityo matsyAnAM jalavad bhuvi // " (Canto XVI. verse 29.) i.e., " Dharma is known to be the helper of motion of Jiva and Pudgala, is formless, inactive and eternal. It acts like) water to fish in the world." In Panchastikaya Samaysara ve have: 'udayaM jaha macchANaM gamagANaggahayaraM havadi loe / taha jIvapuggalANaM dhammaM davvaM viyANe hi // " (Verse 83.) i.e., "Know that, as water helps the morement of fish, so Dharma (helps the morement of) Jiva and Pudgala." Amrita Chandra Suri has written in his Tattvarthasara, "That is called Dharma which help the motion of things which have begun to move by themselves. Jivas and Puigalas resort to Dharma when they are going to move, as fish take the help of water in their movement." "kriyApariNatAnAM yaH svayameva kriyAvatAm / AdadhAti sahAyatvaM sa dharmaH parigIyate // jIvAnAM pudgalAnAM ca karttavye gatyupagrahe / jalavanmatsyagamane dharmaH saadhaarnnaashryH||" [ttvaarthsaarH3|33|34|| In Jain Kavyas also we have the same illustration of Dharma. and we shall only quote two such passages here : "dharmaH sa tAtvikairukto yo bhaved gatikAraNam / jIvAdInAM padArthAnAM matsyAnAmudakaM yathA // " 1 [dharmazarmAbhyudayam / :1 / 83 / ] i.e., "That which becomes the fulcrum of motion of substances, like Jivas, etc., as water is to fish is called Dharma by those versed in the Tattvas." "jalavanmatsyayAnasya tatra yo gatikAraNam / jIvAdInAM padArthAnAM sa dharmaH privrnnitH|| lokAkAzamabhivyApya saMsthitA muurttivrjitH| nityAvasthitisaMyuktaH srvjnyjnyaangocrH||" [candraprabhacaritam / 18 / 69-70 ]

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54 THE SACRED BOOKS OF THE JAINAS. i.e.. " That is called Dharma which is the cause of movement of substances, like Jivas, etc., as water (is the helper) of the movement of fish. It exists pervading Loka ka sa, is formless and eternal, and is the object of knowledge of only the omniscient." Dharma is, therefore, that which, not moving in itself and not imparting motion to anything: helps the movement of Jiva and Pudgala. Without Dharma, the motion of Jiva and Pudgala would be impossible. ThANajudANa adhammo puggalajIvANa tthaannshyaarii| chAyA jaha pahiyANaM gacchaMtA eMva so dharaI // 18 // Thanajudana adhammo p l ivana thanasahayari. Chhaya jaha pahiyanam gachchhanta neva so dharayi - (18.) Padapatha.--- Jaba, as.err Chhaya, shadow. fenai Pahiyanam, of the travellers. crugere Thapajudana, stationary. gomeonato Pnggalajivana, of the Pudgalas and Jivas. Parere Thana-sahayari, is assistant in making stationary. We Adhammo, Adharma.# So, that. Tear Gachchhanta, those moving. sa Neva, does not. af Dharai, holds. 18. As shadow (assists the staying of) the travellers, (so) Adharma assists the staying of the Pudgalas and Jivas which are stationary. But that (i.e., Adharma) does not hold back moving (Pudgalas and Jivas). COMMENTARY. Adharma is exactly the opposite of Dharma which has been described in Verse 17. Dharma is the fulcrum of motion, and Adharma is the fulcrum of rest. l'ide "jaha havadi dhammadabvaM taha taM jANeha davamadhammakakhaM / Thidi-kiriyAjuttANaM kAraNabhadaM tu puDhavIva // " [ysafe IRRTHYER: ICE 1] Adharma, like Dharma, is eternal, without form and without * Sanskrit rendering: sthAnayutAnAM adharmaH pudgalajIvAnAM sthaanshkaarii| chAyA yathA pathikAnAM gacchatAM naiva sa dharati // 18 // Sthanayntana adharmah pudgalajivanam sthana-sahakari. Chhaya yath a pathikanam gachchhatam naiva sa dharati-(18).

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DRAVY A-SANGRAHA, 18. 55 activity. It does not stop the motion of Jiva or Pudgala, but it assists them in staying still, while they are in a state of rest. Vide "sa hyakarttApyadharmasyAjIvapadgalayAH sthiteH| nityo'mUrtaH kriyAhInaH chAyeva pathikAGginAm / " Vardhamana Purana, XVI. 80.] The following examples are invariably found in all Jaina works, as illustrating Adharma. First, Adharina is likened to earth which does not stop creatures from moving but becomes a support of them when they are at rest. Secondly, Adharma is said to be like shadow which does not forcibly stop the travellers scorched by the rays of the sun from moving, but assists in their rest, while they of their own accord come to sit in the shade. Both these examples are given in the Verse 81. Canto IXI of Dharmasarmabhyudaya Kavya : "Onda Tha TTATA REGISTE Para: dravyAnAM pudgalAdInAmadharmaH sthitikaarnnm||" i c., "Adharnia is the cause of rest of Dravyas, Pudgala, etc., as shadow is that of (persons) lieated by the rays of the sun, or as the earth is that of (creatures like; horses, etc." In Tattvarthasara, Chapter Ill. Verses 35 and 36 we have : "sthityA pariNatAnAM tu sacivatvaM dadhAti yH| tamadharma jinAH praahuniraavrnndrshnaaH|| jIvAnAM pudgalAnAJca kartavye sthityupagrahe / sAdhAraNAzrayo' dharmaH pRthivIva gavAM sthitau // " i.e., "Jivas, whose faith is unclouded, call that to be Adharma which ministers to the staying of Jivas and Pudgalas when these are prone to rest. Adharma supportsmall (to rest), like the earth allowing rest to the cows." Ini Chandraprabhacharita, Canto ITIII, Ferse 71, we have: " TESTCCIATAT: felaarui loke' bhivyApakatvAdidharmo' dharmo'pi dharmavat // " i.e., "Adharma is the cause of rest of Dravyas, Pudgala, etc. Adharma, like Dharma, has the same characteristics, viz., it pervades Lokakasa, etc. (the other qualities are that of being eternal, being without form, and being perceptible only by the omniscient.) We should therefore remember that, without Dharma, it will be impossible for any substance (Dravya) to move. The universe is divided into two parts: (1) Lokakasa, which is pervaded throughout by Dharma and Adharma, and in which movement or rest may therefore

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THE SACRED BOOKS OF THW JAIXAS. dhammAdhammA kAlo puggalajIvA ya saMti jaavdiye| AyAse so logo tatto parado alogutto // 20 // I hallochamiua calo Duggalau-jivu va Saiti Javid___diye. Ayase so logo tatlo parado aloguttu.--(20). Padapatha.-jAvadiye Javadiye, in which aAyAse Ayase, in Akasa. dhammAdhammA Dhammadhamma, Dharma and Adharma kAlA Kalo, Kala. ya Ya, and. puggalajIvA Puggalajira. Pudgala and Jiva. saMti Santi, exist. so So, that. logo Logo, Lokakasa. tatto Tatto, that. parado Parado, beyondl. alogutto .1logutto, is called Alokakasa. 20. Lokakasa is that in which Dbarma, Allharma, Kala, Pudgala and Jiva exist. That which is beyonid (this Lokakasa) is called Alokakasa. COMMENTARY. "Loka is that place in which happiness and misery are seen as results of virtue or vice, or Loka might be said to be that place in which things are got, or Loka is that place which is perceived by the onniscient."+ This is how A kalanka Deva derives the word Lokal. Akaga with reference to Loka, or Akasa similar in extent to Loka is Lokakasa, and Akasa beyond Loka is Aloka kasa. In the accompanying Plate, we have a representation of Lokakasa and Alokakasa. Lok or the universe, according to theJain idea, consists of three divisions -Urdha Loka or the upper world, * Sanskrit rendering: dharmAdharmI kAlaH pudgalajIvAH ca santi yAvatike / AkAze sa lokaH tataH parataH alokaH uktaH // 20 // Dharmadharmau kaluh pudgalajivah cha sauti ja vatike Akase sa lokah tatah paratah alokah uktah - (20). + "yatra puNyapApaphalalokanaM sa lokH| (puNyapApayAH karmaNAH phalaM sukha duHkhalakSaNaM yatrAlokyate sa lokaH ) lokatIti vA lokH| ( lokati pazyatyupalabhate arthAniti lokaH ) lokyata iti vA lokaH (sarvajJanAnaMtApratihatakevaladarzanena lokyate yaH sa lokaH / )" [tatvArtharAjavArtikam 5 / 12 / ( 10 / 12 / 13 / ) ] + "tasyAkAzaM lokAkAzaM jalAzayavat / (lokasyAkAzaM lokAkAzamiti / .......loka evAkAzaM leokAkAzamiti samAnAdhikaraNalakSaNA vRttiH|)" [T. . .anirn V. 12. (1717.

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To face Gatha No. 20 of DRAVYA - SAMGRAHA Vol. LOK AKASA ... THE UNIVERSE. THE SIDDHASILA OR THE ABODE OF WISDOM & BLISS 15:11 URDHVA CELESTIAL KA sA LOKA. REGIONS. A LOKA MADHYA LOKA TEMPORAL WORLD KA ALO ADHO NETHER LOKA REGIONS. GHANODADHI VATA.VALAYATHumid-air Envelope.) GHANA VATA.VALAYA -(Dense aur Envelope) TAVU VATA.VALAYA -(Rarited-air Envelope ! LOKAKASA CONTAINING THE DRAVYAS AND ALOKAKASA BEYOND IT [See Notes on GATHA 20.] FROM THE "KEY OF KNOWLEDGE WITH THE COURTESY OF THE AUTHOR

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* DRAVYA-SANGRAHA, 20. Madhya Loka or the middle world and Adho Loka or the lower world. The first is the abode of celestial beings, the second of men and of other creatures, and the third of the inmates of hell. Surrounding these Lokas, which are situated one above the other, are three layers of air, the inner being humid, the middle dense and the outer rarified. Within the envelope of these layers, there is Lokakasa-an invisible substance which allows space to other substances and is equal in extent to the Lokas. In this Lokaka Sa, Jiva, Pudgala, Dharma, Adharma and Kala exist." Beyond this Lokakasa, there is Alokakasa which is eternal, infinite, formless, without activity and perceptible only by the omniscient. In Alokakasa. there is only the substance Akasa and not Dharma, Adharma, Kala, Pudgala or Jira. Gorragadi jo so kAlo havei bavahAro / pariNAmAdilakkho vaTTaNalakkho ya paramaho // 21 // Davvaparibattaruvo jo so kalo havei vavaharo. Parinamadilakkho vattanalakkho ya paramattho--(21). Padapatha. -- jo Jo, which. dabbaparivaddRrUvA Davvaparivattaravo, helping changes in substances. pariNAmAdilakkho Paripamadilakkho, understood from modifications, etc. so So, that. vabahArI Vavaharo, Vyavahara.. kAlo Kalo, time. have Havei, is. ya Ya, which. vaTTaNalakkhA Vattapalakkho, understood fron continuity paramadvo Paramattho real. * " dharmA-dharmayutAH kAlapudgalAH jIvapUrvakAH / yAvatyatra tiSThanti lokAkAzaH sa ucyate // " [Vardhamana Purana XVI. 3827. " jIvA puggalakAyA dhammAdhammA ya logoNNA / tatto praNAmaM AyAsaM aMtavadirittaM // " [Panchastikayasamayastra. Verse 91]. "pudgalAdi-padArthAnAmavagAhaikalakSaNaH / lokAkAzaH smRtA vyApI zuddhAkAzo bahistataH // " [Dharma armabhyudaya XXI. 867. + "tasmAd bahirananto syAdAkAzo dravyavajrjjitaH / nityo'mUrtto kriyAhInaH sarvajJadRSTigocaraH // " [Vardhamana Purana XVI. 33]. 59 t Sanskrit rendering : dravyaparivarttanarUpaH yaH sa kAlaH bhavet vyavahAraH / pariNAmAdilakSyaH varttanAlakSaNA ca paramArthaH // 21 // Dravyaparivarttanarupah yah sa kalah bhavet vyavaharah. Parinamadilaksvah varttanalaksana cha paramarthah~~~ (21).

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60 THE SACRED BOOKS OF THE JAINAS. 21. Vvavahara Kala (Time from the ordinary point of viewvis that which helps to produce changes in substances and which is known from modifications (produced in substances), while Paramarthika (i.e., real) Kala is understood from continuity. COMMENTARY. Real time is, according to the Jaina view, that which assists the changes in substances. To give a concrete example, ive might say that the stone under a potter's wheel assists in the movement of the wheel. The stone here does not impart. motion to the wheel, but without this stone such a kind of motion would not have been possible. Similarly, time, according to Jainism, assists in the changes produced in substances, though it does not cause the same. The Jaina view is, that time does not cause the changes which are produced in the substances, but indirectly aids the production of such changes. This is real time. But time, from the ordinary point of view, consists in hours, minutes, seconds, etc., by which we call a thing to be new or old according to changes produced in the same. These two kinds of time are technically called Kala and Samaya respectively in all the * "navajIrNAdiparyAyaivyAnAM yaH pravartakaH / samayAdimayaH kAlo vyavahArAbhido'sti sH||" [varddhamAnapurANam / 16 / 34 / ] It is said that Vyavaharika Kala is known from Parinama (modification) Kriya (action) Paratva (distance) and Aparatva (nearness) of substances. Title "vyAvahArikakAlasya pariNAmastathA kriyaa| paratvaM cAparatvaM ca linggaanyaahumhrssyH|| . svajAteravirodhena vikAro yo hi vstunH| pariNAmaH sa nirdiSTo' prisspndaatmiko'jinaiH|| prayogavisrasAbhyAM yA nimittAbhyAM prajAyate / dravyasya sA parikSayA pariSpandAtmikA kriyA // paratvaM viprakRSTatvamitarat snnikRsstttaa| te ca kAlakRte grAhye kAlaprakaraNAdiha // " [ tatvArthasAraH / 3 / 45-48 // ]

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DRATYA SAMGRAHA, 21. Angas of the Jainas we find the phrase, "In that Kala and in that Samaya " ("teNaM kAleAM teNaM samaeNaM") Kala is eternal, void of form and without beginning or end. Kila has no varieties. Samaya has a heginning and an end, and emsists of rarieties, vis, hour minute, second, etc. Kila may be said to be the substantial cause (Upadana Kirapa) of Samaya. 61 "Some say that there is no other Kala, except that which consists of acts comprised by the rising and setting of the sun, etc." That is to say, some deny that there is a real time (Nischaya Kala behind the apparent time (Vyarahira Kala). But this view is untenable, for there must be a time haring the characteristics of a substance different from the acts mentioned above. There must be something behind to help these acts. Though in ordinary parlance we apply the word time to such acts, real time is not identical with the samet Vartana or continuity is the perception of the existence of a substance understood from changes produced in the same in separate moments of time. For example. we put rice in a pot containing water and place the same on a fire. After some time, we find that * "kriyAM dinakarAdInAmudayAstamayAdikAm / pravihA pAparaH kAleo nAstItyeke pracakSate // " [ candraprabhacaritam 18 / 75 / ] + " tanna yuktaM kriyAyAM hi loke kAla iti dhvaniH / pravRtto gayaiva vAhIka iva godhvaniH // na ca mukhyAhate gaurAkalpanA narasiMhacat / tasmAddravyasvabhAvo'nyA mukhyaH kAlo'sti kazcana // " [ candraprabhacaritam / 18 / 76 / 77 / ] "kAlA dinakarAdInAmudayAsta kriyAtmakaH / aupacArika evAsI mukhyakAlasya sUcakaH // [ dharmazarmAbhyudayam 21 / 89 / ] + pratidravyaparyAyamantanataikasamayA svasattAnubhUtirvarttanA / ' [ tatvArtharAjavArttikam // 5-21 // 4] "grantanatikasamayA pratidravyaviparyayam / anubhUtiH svasattAyAH smRtA sA khalu varttanA // " [ tatvArthasAraH ||41] .

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62 THE SACRED BOOKS OF THE JAINAS. the rice has been boiled. From this we infer that slow changes must have been going on in the rice from the moment we put it in the raw state in the vessel, till we saw it in the boiler condition. Throughout this period an existence is to be inferred. This perception of existence is called Vartana. Of course, this inference of existence of real time can only be made from the effects of apparent Time (Vyavaharika Kala), viz., the changes in the rice.** loyAyapadese ikkeke je ThiyA hu ikkekaa| rayaNANaM rAsImiva te kAlANa asaMkhadavvANi // 22 // Loyayapadese ikkekke je tthia hu ikkekka, Raraninam rasimiva te kalanu !!!.,..v vani--(22). Padapatha.--* Ikkekke, in each, 19462 Loyayapadese, Pradesa of Lokakasa. Je, which. Ikkek ka, one by one. erg Kalanu, points of Time. tautai Rayananam, jewels. crema Rasimiva, heaps. Hn, certainly. feu Tthia, are. Te, that. wqqcafat Asamkhadavvani, innumerable substances. 22. Those innumeralele substances which exist one by one in each Pradesa of Lokakasa, like heaps of jewels, are points of time. COMMENTARY. Kala or time consists of minute points or particles which nerer mix with one another, but are always separate. The universe (Lokikasa) is full of these particles of time, no space within it being void of the same. It need not be mentioned that these particles of time are invisible, innumerable, inactive and without form. In all the Jaiva works, these particles have been compared to innumerable jewels. This example illustrates the fact that the * "FICATA Atagincaiata 119EUR [TERTAIFH 14188141] 1 Sunskrit rendering: lokAkAzapradeze ekaikasmin ye sthitAH hi ekaikaaH| ratnAnAM rAziH iva te kAlANavaH asaMkhyadravyANi // 22 // Lokakasa--pradese ekaikaemin ye sthitah hi ekaikah, Ratnanam rasih iva te kalasarah asankhya-dravyani-(22).

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DRAVY A-SAMGRAHA, 23. particles of time never mix up with one another. In Tattvarthasara, we haie "ekaikavRttya pratyekamaNavastasya niSkriyAH 311137-g@aig Tacirra ferat: 11" [188] i.., "The particles of that (Time) exist each in its own capacity, like heaps of jewels in the Pradesas of the Lokakasa (universe), and are without activity." In Vardhamana Purana, we have "lokAkAzapradeze ye hyekaikA praNavaH sthitaaH| bhinnabhinnapradezasthA ratnAnAmiva raashyH|" [Canto XVI., Verse 35. ] i.e., "The particles exist separately in different Pradesas of Lokakasa, like lieaps of jewels in different places." This characteristic of Time differentiates it from the other five kinds of substances; for, while the former consists of separable particles, the latter are collections of indivisible and inseparable parts. evaM chabheyamidaM jIvAjIvappabhedado davvaM / uttaM kAlavijuttaM NAyavvA paMca asthikAyA du // 23 // Evan chhavbheyamidlam jirajivappabhedado dar vam, Uttain kalavijuttan nayavra pancha atthikava du. (23). Pada patua. Eram, in this manner. garofarut Jivajivappabhedado, according to the subdivisions of Jiva and Ajiva. Idam, this. coa Davram, Dravya. watei Chharbheyam, of six kinds. 7 Uttam, is called. & Du, and. Hreifamei Kala-vijuttam, without Kalate Pancha, five. facere Atthikaya, Astikayas. 441 Nayarva, to be known. 23. In this manner, this Dravya is said to be of six kinds, according to the subdivisions of Jiva and Ajiva. The five, without Kala, should be understood to be Astikayas. * Sansleril rendering: evaM SaDbhedaM idaM jIvAjIvaprabhedataH drvym| uktaM kAlaviyuktaM jJAtavyAH paJca astikAyAHtu // 23 // Evam sadbhedam idam jivajivaprabhedatah dra vyam, Uktam kalaviyuktam jnatavyah pafcha astikayah tu. --(23).

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64 THE SACRED BOOKS OF THE JAINAS. COMMENTARY. Dravya is divided into Jiva and Ajiva. Ajiva, again, is subdivided into Pudgala, Dharma, Adharma, Akasa and Kala. These five Ajivas, with Jiva, make up the six varieties of Dravya. DRAVYA. Jiva. ___Ajiva. Pudgala. Dharma. Adharma. Akasa. Kala. Of these six varieties, Jiva, Pudgala, Dharma, adharmu and Akasa are technically known as the five Astikayas.* The meaning of the word Astikaya will be understood froin Verse 24, Page 6s and the reason why: Kala, the sixth variety of Dravya, is not called Astikaya, will be explained in Verse 25. Page 66. saMti jado teNede atthIti bhaNaMti jiNazrA jamhA / kAyA iva vahudesA tamhA kAyA ya atthikAyA y||24|| Santi jado tenede atthiti bhananti jinavara jamlia, Kaya iva vahudesa tamha kaya ya atthikaya ya.--(24). * Compare: "dharmAdhamI nabhaH kAlaH pudgalazceti pnycdhaa| ajIvaH kathyate samyaga jinaistatvArthadarzibhiH // SaDvyANIti varNyante samaM jIvena tAnyapi / vinA kAlena tAnyeva yAnti paJcAstikAyatAm // " [dharmazarmAbhyudayam / 21 / 81 // 82] Also "dharmAdharmAvathAkAzaM kAlaH pudgala ityapi / ajIvaH paJcadhA zeyo jinaagmvishaardaiH|| etAnyeva sajIvAni SaD dravyANi pracakSate / kAlahInAni paJcAstikAyA stAnyeva kiirtitaaH||" [candraprabhacaritam // 15 // 67 / 68 / ] + Sanskrit rendering : santi yataH tena asti iti bhaNanti jinavarAH yasmAt / kAyA iva bahudezAH tasmAt kAyAHca astikAyAH ca // 24 // Santi yatah tena asti iti bhaganti jinavarah Gasmat, Kaya iva vahudeiah tasmat kayah cha astikiyab, cha.-(24).

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DRAVYA-SAUGRAHA, 24. 65 Pada patha.- Jado, because, Ede, these. wife Santi, exist.am Tena, on that account f t Jinarara, the great Jinas. fa Atthiti, as "Asti." Hora Bhananti, say. a l'a, and. They Jamha, because 741 Kaya, hodies. sa Iva, like. Per Tahudesa. hariny many Pradesas. Aqet f'amha, therefore #72 Kaya, Kayas Ya, and, faire Itthikaya, Istikaras. 27. As these exist, ther are called " Asti" by the great Jinas, and because (they have many Pradesas, like bodies, therefore [ther are callerl] Karas. Hence these are called] Astikaras. COMMENTARY. " Asti-kaya't consists of two words, "Isti" and "Kaya." "Asti" literally means "exists." Now, the fire kinds of substances, riz., Jiva, Pudgala, Dharina, Adharma, and Akasa always exist ; hence, while mentioning any of these, one night say "it exists." gain, each of these substances has many Pradesas, like bodies. Hence, each of these might also be said to be " Kaya" literally, body. These two characteristics being combined, each of the aforesaid fire substances are named 'Astikaya' or that which exists and has different Pradesas like a body' It should be remembered that to be an Astikaya, a substance must have both these characteristics. The substance Kala, (Timej though having the first characteristic (viz. existence), is not called Istikaya, because it does not have many Pradesas. To be more clear, first let us understand that is meant br a Praclesa. Pradega has been lefined in Verse 27 to be that part of space rhich is obstructed by one indivisible atom of matter. A Pradesa can contain not only atoms of matter, but of particles of other substances also. Thus each of the substances have Pradesas. Now, Jiva, Pudgala, Dharma, Adharma and Akasa have many Pradesas, as these consist of many indivisible and inseparable parts, or, in other words, the particles of these are not separate, but are mixed up or capable of being mixed up. Hence, as we are unable to locate these particles, in definite Pradesas, these substances can be said to | The word Astikaya is thus derived : "afer fa farscara FAU ," - Asti" is an indeclinable (Avyaya) resembling a verb in form. That which acts like Kaya is " Kaya." (kAya iva Acarati iti kaayH| AcArArthe kvie / ) That in which there is existence (Asti) and Kaya is called Astikaya.

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66 THE SACRED BOOKS OF THE JAINAS. occupy many Pradesas. But Kala consists of particles which never mix up, and consequently each of these particles occupies a particular Pradesa. Hence Kala is said to have one Pradesa only. But the other substances Jiva, Pudgala, Dharma, Adharma and Akasa having no separable and distinct particles.rp clistinct Pradesas, are said to be of many Pradesas. Kaya is that which has many Pradesas. The five substances, Jiva, Pudgala, Dharma, Adharma and Akasa have many Pradesas, and hence these are called Kayas; but Kala, having but a single Pradesa, is not called so. This is the reason why Kala is not called an "Astikaya." hoti asaMkhA jIve dhammAdhamme aNaMta aAyAse / mutte tivaha padesA kAlassego Na teNa so kaaro||25||7 Honti asankha jive dhammadhamme ananta ayase. Mutte tivaha padesa kalassego na tena so kayo-(25). Padapatha.--ofia Jive, in Jiva. *****Dhammadhamme, in Dharma and Adharma. en Asamkha innumerable. E Padesa, Pradesas. sifa Honti, are. rare ayase, in Akasa. ria Ananta, infinite. et Mutte, in that which has form. Farae Tiviha, of three sorts. aire Kalassa, of Kala. w Ego, one. Tena, for that. So, that. Kayo, having body. Na, not. 25. In Jiva and in Dharma and Adharma, the Pradesas are innumerable, in Akasa (the Pradesas are) infinite and in that which has form (viz., Pudgala) (these are) of three kinds, (viz., numerable, innumerable and infinite). Kala (Time) has one (Pradesa). Therefore, it is not (called) Kaya. COMMENTARY. Every kind of substance is made up of ultimate indivisible particles. The space occupied by one such particle is known as Pradesa. Now, the substances, Jiva, Dharma and Adharma have * Sanskrit rendering : bhavanti asaMkhyAH jIve dharmAdharmayoH anantAH aakaashe| mUteM trividhAH pradezAH kAlasya ekaH na tena sa kaayH|| 25 // Bhavanti asamkhyah jire dharmadharmayoh anantah akase, Martte trividhih pradosah kalasya ekah na tena sa kayah (25).

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innumerable Pradesas.* That is to say, the Pradesas of Jiva, Dharma and Adharma are beyond calculation. Lokakasa or the universe contains innumerable Pradesas and, as Jiva can fill up the whole of the universe by expansion, it is said to contain innumerable Pradesas, Dharma and Adharma also pervade all parts of the universe, as oil pervades the whole portion of a mustard seed. Hence these two substances also hare innumerable Pradesas. Akasa is infinite, for it not only pervades the universe, but is even existent beyond it; hence its Pradesas are infinite. The distinction between innumerable and infinite Pradesas consists in this that, while the former have a limit, though it is beyond the power of eren an omniscient being to count them, the latter is without limits. It may be urged that, without knowing the number of the Pradesas belonging to Akisa, how can one become omniscient? Akalanka Bhatta has replied to this that, to be ominiscient, it is sufi. cient to know that these are innumerable. When we say that Pradesas of such and such a substance are innumerable, we mean that in reality these are incapable of being counted by anyone. We are not speaking this with reference to the ordinary human beings who have limited powers of perception, but with reference to all beings. Hence, it must be supposed that an omniscient being only knows that Pradesas of such substances are innumerable. This is also the case when we speak of the infinite Pradesas. * "asaMkhyeyAH pradezA dharmAdharmaikajIvAnAm / " [tatvArthAdhigamasUtram 5 / 8 / ] "ekasya jIvadravyasya dharmAdharmAstikAyayoH / asaMkhyeyapradezatvameteSAM kathitaM pRthak // " . [tatvArthasAraH / 3 / 19 / ] + "saMhArAcca visarpAcca pradezAnAM pradIpaSat / jIvastu tadasaMkhyeyabhAgAdInavagAhate // leokAkAze samaste'pi dharmAdharmAstikAyayoH / tileSu tailavat prAhuravagAhaM mhrssyH|" ___ [tatvArthasAraH / 3 / 14 / 23 / ] + "sNkhyaavishessaatiittvaadsNkhyeyaaH|" "tadanupalabdhera sarvajJatvaprasaMga iti cenna tenaatmnaavsittvaat|" [ tatvArtharAjavArtikam / 5 / 8 / 1 / 3 / ]

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00 IUL JAUNUL DUVAD VLTA JALWAS. Pudgala has Pradesas which are numerable, innumerable and infinite. To be more explicit, Pudgala or matter consists of ultimate indivisible particles which we might call atoms, remembering, however, that these atoms are more fine than the atoms as understood in the modern science. Now, two or more atoms of matter may combine and produce what is technically known as a Skandha.+ A Skandha may contain two, four, six, a hundred, a million or more atoms. The Pradesas or spaces obstructed by atoms in the state of Skandha can, therefore be counted, and hence we might say in this respect that matter (Pudgala) has numerable Pradesas. From another point of view, if we do away with the combination which produce Skandhas and suppose the atoms to exist separately, contemplating a division, Pudgala should be understood to have innumerable atoms; for Pudgala, as mentioned before, exists throughvut Lokakaga or the universe. Again, Pudgala may be said to have infinite Pradesas also from another point of view, viz., the atoms of matter in a subtle state may be considered to be infinite. If a doubt be started that how can infinite atoms exist in finite Lokakasa, we reply that atoms in a subtle state, though infinite, can exist in one Pradesa of A kasa, though in the gross state this is not possible. I Thus matter in subtle state may be said to possess infinite Pradesas. It has already been mentioned in the Commentary on Verse 24 that Kala has only one Pradesa, and this is the reason why we do not call it Kaya, for a Kaya is that which has more than one Pradesa. eyapadeso vi aNU NANAkhaMdhappadesado hodi bahudeso uvayArA teNa ya kAo bhaNaMti savvaNhu // 26 // * Eyapadeso vi anu nanakhandhappadesado hodi. + sate: FFMETI" Acarat 32qaRI" Segy: 1" " Tarzi 21 :1" [ TeruffTTHETH 14194-261] + "adhikaraNavirodhAdAnantyAbhAva iti cenna sUkSmapariNAmAvagAhanasAmarthyAt / [atricia , 141813] * Sanskrit rendering: ekapradezaH api aNuH nAnAskandhapradezataH bhavati / bahudezaH upacArAt tena ca kAyaH bhaNanti sarvajJAH // 26 // E kapradesah api anu nanaskandba pradeatali bhavati. Vahudesah upacharat tena cha kayah bhaoanti sarvajah-(26).

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DRAVY A-SA. GRAHA, 26. Bahudeso uvayara tena ya kayo bhananti savranhu-(26.) Padapatha.--14422ra Eyapadesovi, though of one Pradesa. Anu, atom. recuber Nanakhandhappadesado, on account of being Pradesa of many Skandhas. Car Bahudeso, of many Pradesas. Ele Hodi, becomes. an Tena, therefore. Ya, and. Have Sarranhu, the omniscient. aurat Urayara, ordinarily. Karo, Kava. Pat Bhananti, sar. 26. An atom (of Pudgala), though having one Pradesa, becomes of many Pradesas, through being Pradesa in many Skandhas. For this reason, from the ordinary point of view, the omniscient ones call (it to be) Kaya. COMMENTARY. It may be urged that, as each particle of Kala occupies a separate Praulesa, so we bare said that Kala has one Pradesa only; in the same manner, each atom of matter occupies one Pradesa, and consequently matter might also be said to hare only one Pradesa. To this, we reply that it is true that a single atom of matter occupies a single Pradesa, but this atou may combine with other atoms and form different Skandhas which have many Pradesas With reference to this stage, an atom may be said to have many Praderas. For this reason, from the ordinary point of view, we recognise even one atom to have many Pradesas. And, as that which has many Pradegas is called Kaya, so this atom also is known as Kaya. The atoms in matter are capable of combining with one another and form Skandhas, but particles of Time cannot combine in this manner. It has been mentioned before that each particle of Time exists separately. Hence, though from the ordinary point vier we inay say an atom of inatter to have many Pradesas with reference to its existence in a Skaulha stage, ive cannot say that a particle of Time in the same manner contains many Pradesas. jAvadiyaM zrAyAsaM avibhAgIpuggalANuvaTThaddhaM / ta khu padesaM jANe savvANuTTANadANarihaM // 27 // 7 Javadiyam ayasam uvibhagipuggalanuvatthaddhau, * Sanskrit rendering: yAvanmAnaM AkAzaM avibhAgipudgalANvavaSTabdham / taM skhalu pradezaM jAnIhi sarvANusthAnadAnAham // 27 // Yavanmatram akasam avibbagipudgalanvavastavdham. Tam khalu pradesam janihi sarvanusthanadanarham- (27).

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TIL DAUROV DUVAD U 11115 JALWAY Tam khu padesam jane savvanutthanadanariham.(27) ___Padapatha.---jApadiya Jitradiyam, which portion. aAyAsaM Ayasam, Akasu avibhAgIpuggalAgubabuddha A '' '' ... " is obstructed by one indivisible atom of Pudgala. taM 'Tam, that. khu Khu, surely. savvANuDhANadANarihaM Savraputthanadanariham, capable of giving space to particles of all. padesa Padesam, Pradesa ora Jane, knor. 27. Know that (to be) surely Pradesa which is obstructed by one indivisible atom of Pudgala and which can give space to all particles. COMMENTARY We have already inentioned more than once what is meant by a Pradesa. In this verse, we have a definition of Pradesa. That portion of Akasa which is obstructed by one indivisible ultimate atom of matter is known as a Pradesa. In such a Pradesa of Lokakasa, one Pradesa of Dharma, one Pradesa of Adharma, one particle of Kala and innumerable atoms of matter, or even Skandhas in a subtle state may exist.* The characteristic of Akitsa is to give space to all these . zrAsavabaMdhaNasaMvaraNijjaramokkhA sapuNNapAvA je / jIvAjIvavisesA te vi samAseNa pabhaNAmo // 28 // Asavabandhanasamvaranijjrati. ki. sapunnapa- ___va je, Jivajivavisesa te vi samasena pabhanamo---(28). l'aclapathco -a Je, those. aguantar Sapupnapara, with Punya and Papa. AsavavavaNasaMvaraNijjaramAkkhA A-Atariyani--anvar.. .! , Asrava, Bandha, - . ---- * "lokAkAzasya tasyaikapradezAdoMstathA punH| pudgalA avagAhante iti sarvazazAsanam / / avagAhanasAmarthyAt sUkSmatvapariNAminaH / tiSThantyekapradeze'pi bahavo'pi hi pudglaaH||" [tatvArthasAraH / 3 / 25 / 26 / ] | Sanskrit rendering: AsravabandhanasaMvaranirjarAmAkSAH sapuNyapApAH ye / jIvAjIvavizeSAH tAn api samAsena prabhaNAmaH // 28 // Asrara-bandhana-samyara nirjara-moksih sapupyapapih ye. Jivijivavisesah tan api samasena prabhanamah-(28).

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DR.IVYA-SANGRAHA, 26, 29. Moksa Samvara. Virja ra and Moksa safarder Tirajiva-visesa, varieties of Tira and Ajira. afa Tevi, ihose also garda Samasena, briefly meet Pahhapame, sar 28. Te shall escribe briefir those rarieties of Jiva and ljiva also which are (known as) Asrava. Bandha, Samrara. Virjara and Loksa, irith Punra and Papa. COMMENTARY. The author now takes up the subject of Asrava. Pandha. Samrara, V . Punya and Papa. These seren are commonly knon as the seren Tattras of Jainism. Adding Jira and Ajira to these, we get the nine Tattras of Jainism. Each of these seren will be taken up and discussed one br one in Verses 29-38. pAsavadi jeNa kammaM pariNAmaNappaNo sa viNaNeo / bhAvAsavo jiNutto kammAsavaNaM paro hodi // 26 // Asaradi jena kammain parinamenappano sa vinneo, Bhavasavo jinutto kammasaranam paro hodi--(29). Padapatha - Appano, of the soul. so Jena, that appear Parinamena, modification. *** Kammam, Karma. mare Asavadi, gets in Sa, that. FETY Jinntto, called by the Jipa. Hatea Bharasavn, Bharasrara. Vinnen, to be known, TTT Kammasaranam, influx of Karmas. Paro, the next. Die Hodi, is. 29. That modification of the soul by which Karma gets into (it), is to be known as Bharasrara, as told by the Jina, and the other (kind of Asrava) is the influs of Karma COMMENTARY. Asrava has been defined to be the cause of the bondage of Karma, i.e., that hy which the Karmas enter the soul.t Elsewhere. * Sanskrit rendering: Asravati yena karma pariNAmena AtmanaH sa vijnyyH| bhAvAnavaH jinoktaHkarmAsravaNa paraH bhavati // 29 // Asravati yena Karma parima mena atmanah sa vijieyah. Bhivasravah jinoktah karmasravanam parah bhavati - (29). + "aAzravanti pravizanti yena karmANi Atmani iti AzravaH karmabandhahetariti 19:1" [Abhayadeva's Commentary on Sthananga.]

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THE SACRED BOOKS OF THE JAINAS. we have" those from which Karmas low are called Asravas." These lefinitions are in keepmg with the clerivative meaning of the word Asrava, and throughout Jaina literature the worl Asrava is used in this sense. We should inention in this connection that this izse of the worl Asrara, in its original and lerivative sense, has been supposed to support the view that Jainisin was prevalent before Buddhism. "We meet with many terms which are nseil alike by the Jainas and the Buddhists Among them there is one which the Buddhists must have borrowed from the Jainas. The term Asrava, in Pali Asava, is, according to the Buddhists, synonymous with Klesa, and it means human passion, sin, corruption, depravity. Asrara, etymologically, meant 'Howing in' or 'influx,' and it was difficult to imaging why the Buddhists should have chosen just that worl to denote sin, corruption, leprarity. Even if taken in a metaphorical sense, it is not easy to see how, from the Buddhist point of view, it could come to express the iclea of depravity and sin, for it might be askell That is to flow in and where is it to flow in? But with the Jainas, Asrava retained its firmalogcal meaning and it adequately expisssed the idea denoted by the term Asrava, for, according to Jaina philosophy, Asrava meant the influx of matter into the soul. Hence the term Asrava hart its literal meaning, for there really was something fowing in, and the result of it was defilement or depravity. It is therefore easily imaginable that, in common parlance, Asrava should have got the meaning defilement or lepravity, irrespective of the etymology; and this was just what happened to the word Asrava before it was received into Buddhist terminology. But the word could never have been used in its derivative meaning (sin), if it had not before been used in its literal meaning. And since the Jainas used the word in its original, i.e., literal or etymological meaning, those who used it in the derived meaning must have adopted it from the Jainas. Thus the use of the word Asrava by the Buddhists is a proof of their posteriority with regard to the Jainas."+ Umasvami says that Asrava results from the actions of the # "fafafan sifat alat Oprea PTT:1" [Abhayadera's Commentary on Prasna Vyakarana). + Presidential address by H. Jacobi, delivered at Benares, on the 29th Decem ber, 1913

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DRAVY A-SAUGRAHA, 29. 13 body and the mind and also from speech." Svami Kartikeya says that Asravas are certain movements of Jiva resulting from actions of speech and those of the mind and the body, either accounpanied by or bereft of Moha Karma.t As water enters a pond through rarious channels, so Karmas enter a soul through the Asravas. As water enters a boat through'holes, so Karma enters a soul through Asravas. Asravas are broadly divided into (a) Bhavasrava and (6) Karmasrava or Dravyasrava. The former consists of the thought-activities which cause the iuflux of karmic matter into a soul while the latter is the karmic matter itself, which enters a soal in this manner. In other words, in Bhavasrava we are concerned with thought activities, while in Dravyasrava or Karmasrava we have connection with matter. Abhayadeva says that Dravyasrava is the entrance of water through holes in a boat, etc., when the boat is on the water, and Bhavisrava is the influx of Karma, through the five senses of Jivas $ In Vardhamina, Purana, we have " that Bhava made impure by attachment (Raga), etc., by which Karmas adhere to men possessing attachment, is * "kAyavAGmanaHkarma yogH|" "sa aasrvH|" [tatvArthAdhigamasUtram / 6 / 1 / 2 / ] Amritachandra Suri, in his Tattvarthasara (IV-2) has combined the above two Satras in a single line of a verse as follows:"kAyavAGmanasAM karma smRto yogaH sa praasrvH|" Vide also."karmaNAmAgamadvAramAnavaM saMpracakSati / sa kAyavAGmanaHkarmayogatvena vyvsthitH||" [candraprabhacaritam / 18 // 82 / ] + "maNavayaNakAyajoyA jIvapayesANa-phaMdaNavisesA / mohodaeNa juttA vijuttA vi ya AsavA hoti // " [svAmikArtikeyAnuprekSA / 88 / ] + "sarasaH salilAvAhi dvAramatra janaiyathA / tadAsravaNahetutvAdAsravo vyapadizyate // " [tatvArthasAraH / 4 / 3 / ] $ "tatra dravyAtravo yajalAntargatanAvAdau tathAvidhapariNAmena chidraiH jalapravezanaM, bhAvAsravastu yajIvAnAM paJcendriyAdichidrataH karmajalasaJcaya iti / " [sthAnAGga TIkA]

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THE SACRED BOOKS OF THE JAINAS. called Bhavasrava. The influx of matter, in the shape of Karma, in a Jiva grasped by impure Bhavas, is known as Dravrisrava." Varieties of each of these classes of Asrava will be mentioned in Verses 30 and 31 respectively. micchattAviradipamAdajogakohAdo tha viNaNeyA / paNa paNa paNadaha tiya cadu kamaso bhedA du puvvassa // 30 // t Michchhattaviradipamadajogakohadayo tha vin neya, Pana pana panadaha tiya chadu kamaso bheda du ___puvvassa-(30). Padapatha- atha Atha, then. puvassa Puvvassa, of the former. micchatAviradipamAdajogakohAdo '.. ... ... ... . Mithyatva, Avirati, Pramida, Yoga, and Krodha, etc. kamaso Kamaso, respectively. paNa-paNa-paNadaha-tiya-cadu. Pana-para-paradaha-tiya-chadu, Five, live, fifteen, three and four.bhedABhedah, classes faveur Vinneya, are to be known. 30. Then, it should be known that of the former (i.e., Bhavasrava) (the sitb.liri-in- are) Mithyatva, Avirati, Pramada, Yoga, Anger, etc., (which are again of) five, five, fifteen, three and four classes, respectively. COMMENTARY. In this verse, the varieties of Bhavasrava are described to be of five kinds, viz. :fithyatra (Delusion', Arirati (Lack of Control), Pramada (Inadvertence), Yoga (Activities) and Kasaya (Passions). 1. Mithyatva or Delusion is of five kinds, Ekanta, Viparita, Vinaya, Samsaya and Ajnana: * "rAgAdi-dRSitenaiva yena bhAvena rAgiNAm / Asravantyatra karmANi sa bhAvAsrava eva hi / / durbhAvakalite jIve pudgalAnAM ya AgamaH / pratyayaiH karmarupeNa dravyAnavo mato'tra sH||" [varddhamAnapugaNam / 16 // 40 / 41 / ] + Sanskrit rendering: mithyAtvAviratipramAdayogakrodhAdayo' tha vijnyeyaaH| paJca paJca paJcadaza traya catvAraH kramazaH bhedA tu pUrvasya / / 30 / / Mithyatvaviratipramada yogakrodbadayo' tha vijneyah, Pancha pancha panchadasa traya chatvarah kramasah bhedah tu purvasya -(30).

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DRAVYA-SAUGRAHA, 30. (a) Ekanta Mithyatra is that state of delusion when we have a false belief, without knowing the same to be false or without even atteinpting to examine the same. A person who is born and brought up in a family where the tenets of Jainism are unknown and who consequently takes up the doctrines of that family to be true may be said to have Ekanta Withyatra with respect to Jainism. (6) Viparita Mithyatva is that state of delusion in which we think that this or that may both be true. A belief that one religion is as good as another, for both of these are true, may be said to be such a delusion according to Jainaism. (c) Vinaya Mithyatva is retaining a belief, even when tre know it to be false. This state exists in those who, even when convinced of the falsity of their doctrines, stick to the same. (d) Samsaya Mithyatra consists of a state of doubt as to whether a course is right or wrong. This state arises when a person begins to lose faith in the doctrines which he holds and is going to have a belief in others. . (e) Ajnana Mithyatra is the state when a person has no belief at all. A man who does not employ his reasoning faculties, and is unable to form any definite idea about doctrines might be sail to have this kind of delusion, which obstructs knowledge. II. Avirati or lack of control is also of five kinds, viz. : (a) Himsa (Injury), (1) Anrita (Falsehood), (c) Chaurya (Stealing), (d) Abrahma (Incontinence) aud (e) Parigrah a kankha (Desire to possess a thing which is not given). In some works, these five only are mentioned as subdivisions of Asrava. For example, in the tenth Anga of the Jainas, called Prasna Vyakarana, we have a description of Asravas and Samvaras, with their subdivisions; and in that work we have only the mention of the above five kinds of Avirati as subdivi. sions of Asrava." Abhayadeva, in his Commentary on Prasna Vyakarana, says that, though in that work Asrava is said to be of five kinds, from another point of view, forty-two varieties of Asrava are also recognised.+ Abhayadeva quotes this passage to support * "paMcaviho paNNatto jiNehiM iha arAho praNAdIvo hiMsA-mosa-madatta ATH-FITE 1" [quet am U 18 ] + fathe-ha: gai yafet: 1 PETIT I f afar-fest:I" [ Tue 1 ]

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his view: "There are forty-two Asravas, viz., those arising from five Indriyas, four Kasayas, five Avratas, twenty-five Kriyas and three Yogas.* In -294.a. we have a mention of thirty-110 varieties only of Asrava. The five Aviratis are called Avratas by Umasvami. He. however, inentions many subdivisions of Asrava. I Svami Kartikeya seems to support the author of Dravyasaingraha, by saying, " Know these Asravas to be of various kinds, vie., Mithyatva, etc." S. III. Pramada or Inadvertance is said to consist of (a) Vikatha (Reprehensible talk). (b) Kasava (Passions), (c) Indriya (Senses). (d) Nidra (Sleep) and (e) Raga (Attachment) : (a) Vikatha. or reprehensible talk may be about the king (Rajakatha), the state (Rastra-katha.), women (Strikatha) or food (Bhojana* katha). Thus it is of four varieties; (6) Kasaya or passions are Krodha (Anger), Mina (Pride), Maya (Deceipt) and Lobha (Greed); * "iMdiya-kasAya-avaya-kiriyA paNa-caua-paMca-paNavIsA jogA tiNe vabhave pAsaveyAuM vaayaaltti|" Vide also-"sa ca iMdriyakaSAyAvratakriyAyogarUpakrameNa paJca-catuHpaJcapaJcaviMzati-tri-bhedAH" [ sthAnAGga-TIkA ] "pramattayogAt prANavyaparopaNaM hiNsaa|" "asadabhidhAnamanRtam / " "adattAdAnaM steyam " "maithunmbrhm|" "mUrchA prigrhH|" [ tatvArthAdhigamasUtram / 7 // 13-17 / ] # Umasvami mentions Samparayika and iry&patha as varieties of Asrava, the former existing in Jivas with passions, and the latter in Jivas without passions. Samparayika Asrava is, again, subdivided into five Indriyas, four Kasayas, five Avratas and twenty-five Kriyas. Vide"sakaSAyAkaSAyayAH saampraayikryaapthyoH|" "iMdriyakaSAyAvratakriyAH paJca-catuH-paJca-paJcaviMzatisaMkhyAH pUrvasya bhedaaH|" [tatvArthAdhigamasUtram / 6 // 4 / 5]. 8 "te AsavA muNijasu micchattAI aNeyavihA / " * [svAmikArtikeyAnuprekSA / 7 / 89 / ] The Commentator says that by "Mithyatva, etc." Mithyatva, Avirati, Pramada, Yoga and Kasaya are meant.

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DRAVYA-SANGRAHA, 30. (e) Indriya or the senses are five, viz., the senses of touch, taste, smell, sight and hearing; 77 (d) Nidri (Sleep) and (e) Raga (Attachment) to worldly objects, are the last two varieties of Pramada. In some works, Pramada or Inadvertance has not been mentioned as a sub-class of Bhavisrava. The author of Dravya-Samgraha himself, in his another work called Gommata Sara, only mentions Mithyatva, Avirati, Kasaya and Yoga to be subdivisions of Asrava. IV. Yoga consists of the activities of the Manas (Mind), Vachana (speech) and Kaya Body. Though the author of Dravya-Sangraha stops here, in other works we meet with further subdivisions, eg., the activities of mind and speech are each divided into four classes, according as the same are true, untrue or mixed, and the activities of the body also are said to be of seven kinds. V. Kasiyas or passions are four in number, viz., Anger, Pride, Deceit and Greed. Each of these, again, are of four varieties, according as the same are of intense, great, moderate or mild degrees. Thus we get sixteen varieties of Kasaya.+ In some works, we get a mention of nine No-Kasayas which, together with the sixteen, make up twentyfive varieties of Kasayas. The No-Kasayas are Hasya (Laughter), Rati (Pleasure), Arati (Pain) Soka (Grief), Blaya (Fear), Jugups (Hatred), Striveda (knowledge of the feminine gender), Purusa-veda (knowledge of the masculine gender, and Napumsaka-veda knowledge of the gender of a eunuch.) * "micchattamaviramaNaM kasAyajogA ya AsavA hoti / qur ancer audite qourcen infa aqaur 1" i.e.," five kinds of Mithyatva, twelve kinds of Avirati, twenty-five kinds of Kasaya and fifteen kinds of Yoga, are subdivisions of Asrava." [Gommatasara Karmakanda, Verse 786.] + See footnote or Page 38.

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CHART IV. ASRAVA. 78 Bhavagrava. Dravyasrava. Mithyatva. Avirati. Pramada. Yoga. Kasaya. Ekanta- Viparita mithyitva. mithyatva, Vinaya- mithyatva, Samsaya- mithyatva Ajnanamithyatva. Manovyapara. Vachana- Kayavyapara. vyapara. Himisto Himsa. Aurita. Chaurya. Anrita. Chaurya, Abrahma. Parigraha- kankha. Satya- Asatya- Ubhaya- Anubhayamano- mano-mano-manoyoga. yoga. yoga. yoga. Vikatha. Kasaya. Kasaya. Indriya. Nidra. Raga. THE SACRED BOOKS OF THE JAINAS. Krohda. Bhojana- katha. Mana. Maya. ja- tha. Stri- katha Lobha. Rastrakatha Satya- Asatya- vachana- vachana- yoga. yoga Ubhaya- Anubhayavachana- vachanayoga. yoga. Sparsa. Rasana. Nasika. Chaksu. Srotra. Andarika. Audarika- misra. Vaikriyaka. Vaikriyaka- misra. Aharaka. Aharaka- misra. Karmana. Krodha. Maya. Mana. Lobha. lantanu- ndhi. A pratya- khyana- varana. Pratya - khyana- varana. Sam- jvalana. Ananta - nuvandhi. Apratya - khyana- varana. Pratya- khyana- varana. Sam- Ananta- Apratya- Pratya- Samjvalana, nuvandhi. khyana- khyana- jvalana. varana. varana. Ananta - nuvandhi. Samjvalana Apratyakhyana varana. Pratyakhyana- varana.

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DRAVYA-SAJGRAHA, 31. 79 NANAvaraNAdINaM joggaM jaM puggalaM smaasvdi| davvAsavo sa Nezro aNeyabhazro jiNakakhAdo // 31 // Nanavaranadinam joggam jam puggalam samasavadi, Davvasavo sa neo anerabheo jinakk hado.(31.) Padapatha -uroracuratai Sapavaranadinam, of Jnanavaraniya, etc. etrani Joggan, fit. *Jam, which genai Puggalam, Pudgala atar Samasavadi, inflows. # Sa, that. Foretanet Jinakkhado, told by the Jina. water Aneyabhedo, of many kinds. zatear Darvasavo, Dravyasrava. Ta Yeyo, to be known. 31. That influx of matter which causes Joanavaraniya, etc., is to be known as Dravyasrava as called by the Jina and possessing many varieties. COMMENTARY. We have observed that Bhavasravas are thought-activities which prepare the way for the influx of matter into Jiva. Draryasrava is the actual flowing in of matter into the soul by which the eight kinds of Karma mentioned in Verse 14, are produced. As it is easy for particles of dust to stick to the body of a person if the same be smeared with oil, so it becomes easier for particles of matter to enter a soul when it is vitiated by certain thought-activities (Bhavasravas). First of all, therefore, there are the reprehensible thoughtactivities (Bhavasrava). These are followed by the influx of matter Dravyasrava). When matter enters the soul in this manner, the eight kinds of Karma are produced. Thus, Dravyasrava may be said to be primarily of eight kinds, according to the eight varieties of Karma, viz., Jaanavaraniya, Darsanavarniya, Vedaniya, Mohaniya, Ayu, Nama, Gotra and Antaraya. Further subdivisions are also made of each of these kinds of Karmas. Jnanavaraniya is said to be of five kinds-Darsanavaraniya of nine, Vedaniya of two, Mohaniya of twenty-eight, Ayu of four, Nama of ninety-three, Gotra of two and Antara ya of five kinds. The total number of the varieties of Dravyasrava is, therefore, one hundred and * Sanskrit rendering: jhAnAvaraNAdInAM yogyaM yat pudgalaM samAstravati / dravyAnavaH sa zeyaH anekabhedaH jinAkhyAtaH / / 31 / / Jnanavaranadinem yogyam yat pudgalam samasravati. Dravyasravah sa joeyah anekabhedah jinakhyatah--(81).

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80 THE SACRED BOOKS OF THE JAINAS. forty-eight. The author of Dravya-Samgralia has treated these varieties in detail, in his work named Gommata Sara (Karia-hin.l.l. Here verse, he simply says that Dravyasrava is of many varieties. Consequently, we need not go into these detailed subdivisions. vajbhadi kammaM jeNa du cedaNabhAveNa bhAvabaMdho so / kammAdapadesANaM aNNoNNa pavesaNaM idaro // 32 // Bajjhadi kammam jena du chedanabhavena bha vabandho so, Kammadapadesanam annonnai..!cii idaro. -(32). Padapatha.- Jena, which. Tara Chedanabhavena, conscious state. *** Kammam, Karma. e Bajjhadi, is bound. Sa, that. Haag Bhavabandho, Bhava-bandha. Du, but. ##ra K! !:, . of the Pradesas of Karma and Atma (soul). Wontende Annonnapavesanam, inter-penetration. Idaro, the other. 32. That conscious state by which Karma is bound (with the soul) is called Bhava-bandha, while the interpenetration of the Pradesas of Karma and the soul is the other (i.e., Dravyabandha). COMMENTARY. We have learnt in Verses 29-31 the causes, on account of which Karmas enter a soul. Now, when there is such an influx of Karmas, there is a bondage of the soul with these Karmas. This bondage is called Bandha. Bondage of the soul with Karmas is made by the conscious states of mind, when a soul is excited with attachment or aversion. These states of consciousness are known as Bhava-bandha. In Vardhamana-Purana (Canto xvi, Verse 43) we have : - " Ruha THOR TI yena karmANi vadhyante bhAvabandhaH sa eva hi // " i.e., " That modification of consciousness consisting of attachment or aversion by which Karmas are tied to the soul), is known as * Sanskrit rendering: vadhyate karma yena tu cetanabhAvena bhAvabaMdhaH sH| karmAtmapradezAnAm anyonyapravezanam itrH||32|| Badhyate karma yena tu chetanabhavena bhava bandhah sah, Karmatmapradesana anyonyapravesanam itarah.-(82).

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DRAVYA-SA.IGRAHA,32. 8) Bhara-bandha." Bhara-bandha is, therefore, the alliance of the soul with mental activities which are produced when we are excited with attachment or aversion to worldly objects. First of all, therefure, there is an influx of Karmas, through Aslavas. Then, there are some actirities of consciousness which attach themselves to the soul, producing a peculiar kind of bondage. This is what we call Bhava-bandha. Ifter this Bhava-bandha, there is a union of Jira with actual Karmas. This union consists of the interpenetration of the soul and Karmas, and the bondage resulting from this, is known as Dravya-bandha. In Vardhamina-Purana Canto XVI, Verse 44), Ire hare: "bhAvabandhanimittena saMzleSo jiivkrmnnoH| yo'so catuHprakAro'tra dravyabandho budhaiH smRtH||" ie, "That union of Jira and Karma which is causeil by Bhavabaudha and is of four kinds, is callel Drarra-bandha by the learned." Bandha is, therefore, the assimilation of natter existing in many Pradesas by Jira, when it is excited by Kasaya (i.e., attachment and aversion! We have already described the results of this bondage in the commentary on Verse 7.7 payaDiTThidizraNubhAgappadesabhedA du caduvidho bNdho| jogA payaDipadesA ThidiaNubhAgA kasAyado hoti||33|| Payaditthidianubhagappadesa bheda du chaduvidho ___bandho, "sakaSAyatayAdatte jIvo'saMkhyapradezagAn / pudgalAn karmaNo yogyAn bandhaH sa iha kathyate // " dharmazarmAbhyudayam / 21 / 106] "sakaSAyatayA jantoH karmayogyairnirantaram / pudgalaiH saha saMbandhI bandha ityabhidhIyate // " [candraprabhacaritam / 1896] "sakaSAyatvAjajIvaH karmaNo yogyAna pudgalAnAdatte sa bndhH|" [tatvArthAdhigamasUtram / 8 / 2 / ] See pages 22-23. Sanskrit rendering: prakRtisthityanubhAgapradezabhedAt tu caturvidhaH bandhaH / yogAta prakRtipradezau sthityanubhAgau kaSAyataH bhavanti // 33 // Prakritisthityanubhagapradesabhedat tu chaturvidhah bandhah, Yogat prakritipradesuu sthityanubhagau ka sikyatah bhavanti.-(33).

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THE SACRED BOOKS OF THE JAINAS. Joga payaoipadesa thidianubhaga kasayaclo honti. -(33). Padapatha.- Bandho, Bandha. quefeate garanter Paraditthidianubhagaupadle sabhela. according to the subdivisions, Prakriti, Sthiti, Anubhaga and Pradesa. Erarent Chaduvidho, is of four kinds. quienen Payadi-padesa, Prakriti and Pradesa s Joga, from Yoga. fifa. Honti, are. Du, but. Pera- Thidianubhaga, Sthiti and Anubhaga werger Kasayado, from Kasaya. 33. Bandha is of four kinds, according to the (subdivisions, viz.) Prakriti, Sthiti, Anubhaga and Pradesa. Prakriti and Pradesa are (produced) from Yoga. but Sthiti and Anubhaga are from Kasaya. COMMENTARY. When there is an influx of matter into the soul, certain energies (Karma) are which consist of bondage of the soul with matter. It has been stated before (see page 42) that Karma is of eight kinds Jnanavaraniya, Darsanararaniya, Vedaniya, Mohaniya, Ayu, Nama, Gotra and Antaraya. What is the nature of each of these eight kinds of Karma? The nature of the first two kinds of Karma is to obscure Jnana and Darsana respectively; that of the third to produce happiness or misery ; that of the fourth to produce illusion; that of the fifth to attach a soul to a body for a certain period; that of the sixth to produce shape; that of the seventh to cause birth in high and low families; and that of the eighth to put obstacles to several characteristics of the soul. Now, all these are the different natures (Prakritis) of Karma. Bandha or bondage can also be regarded to be of various natures, corresponding to the different natures of Karmas. The first variety of Bandha or bondage is, therefore, with respect to its Prakriti or nature. Now, the time during which the various kinds of Karma will stay in a soul, is called its Sthiti or duration. Bandha or bondage also has a duration equal in extent with the duration of Karmas. The second variety of Bandha is, therefore, recognised with respect to this duration (Sthiti). Karmas may be of intense, naediocre or mild degrees, as regards the results which these may produce. Bandha or bondage also may be of these three degrees of intensity. We therefore recognise the third variety of Bandha, with regard to its Anubhaga (Intensity).

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DRAVY A-SAUGRAHA, 33. 83 The fourth variety of Bandha is with regard to its Pradesa (or mass!. The Karmas interpenetrate Pradesas of the soul and attach themselves to the same. Considering this existence of Karma and soul in one place, we speak of the fourth variety of Bandha with respect to its mass Pradesa). Umasrami has also mentioned these four varities of Bandha* In Vardhamana Purana we have: "Bandha which is of an evil nature and productive of all evils is of four kinds, viz., Prakriti, Sthiti, Anubhaga and Pradesa."+ Harichandra and Viranandi also mention the same. In a word, we consider bondage with respect to its nature (Prakriti), duration (Sthiti), intensity (Anubhiga) anil mass {Pradesal. The nature (Prakriti) and mass * Pradesa) of bondage result from the activities of thought, speech and body, while the duration of bondage (Sthiti) and intensity (Anubhaga) result from the attachment and aversion of the soul towards worldly objects. In other words, Kasaya or attachment and aversion of the soul towards worldly objects is the Antaranga (internal) cause of bondage, and determines the duration and intensity of it; while the activities of mind, speech and body are the Vahiranga (external) cause of the bondage and determines its nature and mass. In Panchastikaya-samaya-sa ra also we hare a similar ideas * "prakRtisthityanubhAgapradezAstadvidhayaH / " [tatvArthAdhigamasUtram / 8 / 3 / ] + "prakRtisthitibaMdho' nubhAgaH pradeza-saMzakaH / iti caturvidhI baMdhaH sarvAnarthakaro' shubhH||" _[varddhamAnapurANam / 16 / 45 / ] + "prakRtisthityanubhAgapradezAnAM vibhedtH| caturvidhaH praNIto' sau jainaagmvickssnnaiH||" _ [dharmazarmAbhyudayam / 21 / 108 / ] "vibhedAt prakRtisthityoranubhAgapradezayoH / jinAgamanadInAnairvijJeyaH sa caturvidhaH // " [candraprabhacaritam / 18 / 97 / ] S"jogaNimittaM gahaNaM jogo mnnvynnkaaysNbhuudo| bhAvaNimitto baMdhI bhAvo rdiraagdaasmohjudo|| [Verse 148.]

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84 THE SACRED BOOKS OF THE JAINAS. cedaNapariNAmo jo kammassAsavaNirohaNe heU / so bhAvasaMvaro khalu davvAsavarohaNe aNNo // 34 // Chedanaparinamo jo kamma--iisavanirohane heu. So bhavasamvaro khalu davvasavarohase anno.-- (34). Padapatha.-jo Jo, which. cedaNapariNAmo Chedanaparinamo, the modification of consciousness. kammassa Kammassa, of Karma. AsavaNirohaNe Asavanirohane, in checking Asrara. heU Hed, the cause. so So, that. khalu Khalu, surely. Hradiad Bhava-samvaro, Bhava-sainvara. Gateaza Davvasa va-rohape, in checking Dravyasrava. aNNa Anno, the other. .34. That modification of consciousness which is the cause of checking Asrava (influx) of Karma, is surely Bhavasamvara, and the other (known as Dravyasamvara is known from) checking Dravyasrava. COMMENTARY. Samvara is the antagonistic principle of Asrava.+ The word is thus derived that which checks the causes of Karma, such as killing, etc. (i.e., that which stops Asrava', is known to be Samvara. I. Those by which the water of Karma is prevented from entering the pond of self, are known as Samvaras. Samvaras are refraining from killing, etc. $ To be more explicit, Asrava being the influx of Karma, through some openings (as we have seen before), Samvara is the stoppage of * Sanskrit renderring: cetanapariNAmaH yaH karmaNaH prAstravanirodhane hetuH| sa bhAvasaMvaraH khala dravyAsravarodhane anyH||34|| Chetana-parinamah yah karmanah asravanirodhane hetuh, Sa bhavasamvarah khala dravyasra va-lodhane anyah--(34). + "AsravapratipakSabhUtaH sNvrH|" [Commentary on Sthananga, Adhayana I.] + "saMviyate karmakAraNaM prANAtipAtAdi nirudhyate yena pariNAmena sa saMvaraH, Asrava-nirodha ityrthH| [Commentary on Sthananga. 1.7 $ "saMviyate nirudhyate AtmataDAge karmajalaM pravizat ebhiH iti saMvarAH praannaatipaatvirmnnaadyH|" [Commentary on Prasnavyakarana.II

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DRAVY A-SANGRAHA, 34. 85 these opinings leading to the stoppage of Asrara. To use our old illustration, the holes will allow influx Asrara) of water (Karma, in a boat (Jiva); but if these holes be stoppel (Samrara', there will be no advent of water (Karma: in the boat Jiva. As there are two kinds of Asraras. so two kinds of Samraras are also recognised as opposite principles to each of these kinds of Asrava. These are calleil Bhara-samvara and Dravya-samrara, as opposed to Bhavasrara an l Drary israra, respectively. Abhayadera Acharya has said that Bharasamvara is the stoppage of the inlets of senses through which Karma enters the soul, and Dravya-amvara is the stoppage, for example, of holes through which water enters a boats. In Vardhamana Purana ire hare : " That modification of consciousness which is void of attachment and arersion, and by which the influx of Karmas is stoppel. is called Bhara-samrara." And that by which the Yogis stop all kinds of influx through the great rows and meditation is called Dravya-samvara." + These are the two principal varieties of Samvara, but the first rariety, vis , Bhirasamvara is, again, subdivided into many classes which will be described in the following verse. vadasamidIguttIyo dhammANupihA parIsahajo ya / cAritta vahubheyaM NAyavvA bhAvasaMvaravisesA // 35 // * "athavA yad dvidhA dravyato bhAvatazca / tatra dravyato jalamadhyagatanAvAde ranavaratapravizajalAnAM chidrANAM tathAvidhadravye sthaganaM sNvrH| bhAvatastu jIvadroNyAmAsravat-karmajalAnAmindriyAdi-chidrANAM samityAdinA nirodhanaM saMvara iti / " [Commentary on Sthananga.) "caitanyapariNAmo yo rAgadveSAtigo mahAn / karmAsravanirodhasya hetuH sa bhAvasaMvaraH // " "sarvAsrava-nirodho yaH kriyate tena yogibhiH / mahAvratAdi-saddhyAnairdravyAkhyaH sa sukhAkaraH // " [Vardhamana Purana XVI. 87-88.] | Sanskrit rendering: vrata-samiti-guptayaH dharmAnuprakSAH parISahajayazca / cAritraM bahubhedaM jJAtavyAH bhAvasaMvaravizeSAH // 35 // Vrata-samiti-gupta yah dharmanuprekgah parisahajayascha. Charitram vahubhedam jiatavyah bhavasanavaravisesah-(35).

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86 THE SACRED BOOKS OF THE JAINAS. Vadasamidiguttio dhammanupiha parisahajao ya Charittamvabubheyam nayavva bhavasamvara visesa.-(35). Padapathage Vada-sami.ligio. Vratas, Samitis and Guptis. Ya, and. Dhammanupiha, Dharmas and Anupreksas. parIsahajao Parisahajao, Parisahajaya. bahubheya Vahubheyam, of many kinds. cArita Charittam. Charitra. Bhavasamvaravisesa, the varieties of Bhava-samvara. ar Nayavva, to be known. 35. The Vratas (Vows), Samitis (Attitudes of carefulness), Guptis (Restraints), Dharmas (Observances), Anupreksa (Meditations), Parisaha-jayas (the victories over troubles) and various kinds of Charitra (Conduct) are to be known as varieties of Bhava-samvara. COMMENTARY. From this verse, we learn that Bhavasamvara is of seven varieties: Vrata, Samiti, Gupti, Dharma, Anupreksa, Parisaha-jaya and Charitra. Each of these, again, are divided into various subclasses. A. Vrata or vows is of five kinds, viz. Ahimsa (Abstinence from injury), Satya Truthfulness), Achaurya or Asteya (Abstinence from stealing, Brahmacharya (Abstinence from sexual pleasures) and Aparigraha Abstinence from acceptance of worldly objects). Umasvami has mentioned these five varieties of Vrata, and has defined each of them In Prasna Vyakarana, Samvara is said to consist of these five varities only. The five rules of conduct (Pancha Silas) of the Buddhists correspond to the five Vratas of Jainism; and a parallel may also be found in the commandments, such as, "Thou shalt not kill," "Thou shalt not steal," "Thou shalt not commit adultery," etc., which are proinulgated by Christianity. 7 *''hiMsA' nRtAsteyAbrahmaparigrahebhyo virati vratam / " [ tatvArthAdhigamasUtram / 6 / 1 / ] + "" patto saMvara-dArAI paMca vAcchAmi zraNupuvIe jaha bhaNiyANi bhagavayA savvadukkhavimokkhaNaTThAe / paDhamaM huMti ahiMsA, vitiyaM sattavayaNaMti paNNattaM dattamaguNAya saMvaro vaMbhaceramapariggahaMtaM ca / " [ praznavyAkaraNam / 6 adhyayanama 1

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DRAVY.1-SANGRAHA, 35. 87 2B Samiti or carefulness is of five kinds. (a) Irya, i.e., using paths trodden by men and beasts in such a manner as not to cause iujury to any creature, (b: Bhasa, i.e., gentle and beneficial talk. (c) Esana, i.e., receiving alms, avoiding the faults reprehended in Jaina canons, id) Adana-niksepa, i.e., receiving and keeping things which are necessary for religious purposes only, after examination and (e) Utsarga, i.e., attending to calls of nature in unfrequented places.* 3 C. Gupti for restraint is of three kinds : (a) Kaya-gupti or * restraint of movements of the body, (b) Vag-gupti or restraint of the tongue, so that it might not utter bad language and c) Mano-gupti or restraint of mind from thinking about forbidden matter. 4 D. Dharma or observance is of ten kinds, riz., the observance of (a) Uttama Ksami or excellent forgiveness, b) Uttama Jardara or excellent humility (c) Uttama Arjava or excellent straightforwardness, id) Uttama Satya or excellent truth, (e. Uttama Saucha or excellent cleanliness, fi Uttama Samyama or excellent restraint, (g) Uttama Tapa or excellent penance, (h) Uttama Traga or excellent abandonment, (i) Uttama Akinchanga or excellent indifference and (1) Uttama Brahmacharya or excellent celibacy. I The seventh variety of Dharma, viz , Uttama Tapa is, again, of two kinds : Vahya (external) and Aryantara (internal). Vahya Tapa (external penance consists of Auasana (fasting), Iramodarya (regulation of diet), Vritti-parisankhyana (regulation of meals by obserring the rules enjoined in the Jaina scriptures for begging alms), Rasaparityaga (abstinence from appetising food), Vivikta-sayyasana (sitting and lying at quiet and solitary places) and Kaya-Klesa (practice of bodily austerities). Avyantara Tapa (internal penance) consists of Prayaschitta (expiation), Vinaya (reverence), Vaiavritya (service), Svadhyaya (study of scriptures), Vyutsarga (giving up * fATOUIGNAALTOETAM: Afhaa:)" [ 18191] TARTTOMATE Tha: 1" [ Paterna 18181] #"FANAT-ATESTAREIZIANHTUENTISTRETTOMU TA: 1" [ TELAH 181@1]

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88 THE SACRED BOOKS OF THE JAINAS. mundane objects and thoughts about the same) and Dhyana (inedi. tation). * E. Anupreksh or reflection is of tivelve kinds : (4) luityanu. pre ksa or reflection that everything in this world is transient, (6) Agaraninuprekra or reflection that there is no other refuge of us in this world, except our own truth, (c) Samsaranupreksh or reflection about the cycles of worldly existence, (d) Ekatranu preksi or reflection that a person is solely and individually responsible for his own acts, whether good or bad, () Anyatvinupreksa or reflection that non-ego is separate from the ego, (f) Asuchitranupreksa or reflection that the body and all that appertains to it is unclean, (g) Asravanupreksa or reflection about the influx of Karma, ili Samvaranupreksa or reflection about stoppage of the influx of Karma, (i) Nirjaranuproki or reflection about the removal of foreign energies which Irave already entered the soul, 6) Lokanuprekya or reflection about soul and matter and the real substances of this universe, (1) Bolhidurlahlanuprekna or reflection about the difficulty of attiii.ing perfect faith, perfect knowledge and perfect conduct, and (ti Dharminupreksa or constant reflection about the essential principles of the universe. + O F. Parisaha-jaya or conquering the troubles is the sixth kind of Samvara. The troubles which may afflict a hernit are of various kinds. Gaining victory over all these troubles is what is known as * "anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezA vAhyaM tpH|" "prAyazcitta-vinaya-vaiyAvRtya-svAdhyAya-vyutsarga-dhyAnAnyuttaram / " [tatvArthAdhigamasUtram / 9 / 19 / 20 ] "bAhyamAbhyantaraJceti mUlabhedadvayAnvitam // upavAsAvamAdarya vRttisaMkhya rasopsanam (?) / viviktavAsanA kAyaklezazceti bahirbhavam // svA-dhyAyA vyAvRttiAnaM vyutsargo vilayastathA / prAyazcittamiti neyamAntaraM Savidha tpH||" [candraprabhacaritam / 18 / 111 -113 / ] aagtyaashrnnssaarktvaanytvaashucyaanvsNvrnirjraalokbodhidurlbhdhrmsvaakhyaatttvaanucintnmnuprekssaaH|" [ tatvArthAdhigamasUtrama / 9 / 7]

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DRAVY A-SANGRAHA, 35. 89 Parisahajaya. . The varieties of these are (a) Ksudhaparisahajaya or the victory over the troubles of hunger, (o) Pipasa-parisaha-jaya or the victory over the troubles of thirst, (e) Sita-parisahajaya or victory over the troubles of cold, (c) Csnaparisahajaya or the victory over the troubles of heat, (a) Damsa-masaka-parisa hajaya or the victory over the troubles from mosquitoes and gnats, f) Nagnyapari sahajaya or the victory over the feelings of shame arising from nudity, (g) Aratiparisahajaya or the victory over the feelings of dissatisfaction with hunger, thirst, etc., 178 Striparisahajaya or the victory over the disturbance of tranquility at the sight of fair women or the movements of them, i) Charyaparisahajaya or the victory over the feelings of fatigue arising from travelling on the roads, 6) Nisadya parisahajaya or victory over the desire of moving from a fixed posture in meditation, (1) Sayya-parisahajaya or the victory over the desire of having a bed prohibited in the Jaina scriptures, (0 Akrosa-parisahajaya is conquering the feelings of anger when one is insulted by another, (TM) Badha-parisahajaya or the conquering of ill-feeling against an enemy who coraes to kill (a) Yachanaparisaha-jaya or conquering the desire to ask anything from anyone, even at the time of greatest need, (o) Alabha-parisaha-jaya is the victory over the feelings of dissatisfaction arising from not getting worldly objects, (p) Roga-parisahajaya or the victory over the pains of disease, (9) Trina-sparsa-parisaha-jaya or the victory over the feeling of pain arising from wounds in the feet by treading over thorns, etc., (1) Mala-parisahajaya is conquering the feeling of disgust which arises from seeing one's body to be unclean, Satkarapuraskiraprabajana or the victory over the desire to gain respect, praise or reward, 0 Prajia-parisaha-jaya or the victory over the feeling of pride at one's learning (u) Ajmana-parisahajaya or the victory over the feeling of despair arising out of failure to gain knowledge by certain hindrances and () Adarsanaparisaha-jaya or conquering the feeling of sadness or despair when one fails to obtain desired fruits, even after practise of penances, etc. These are the twenty-two kinds of victory over troubles. * "kSutpipAsA-zItoSNa-daMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA'lAbharogatraNasparzamalasatkArapuraskAraprazAjJAnAdarzanAni / ' [Tester for ETH 1S181]

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90 THE SACRED BOOKS OF THE JAINAS. 8. Charitra or Right Conduct is of five kinds* :-(a) Samayikacharitra (Equanimity) consisting of self-absorption in which a person refrains during his whole life or for a certain fixed period from injury, false-hood, lust, stealing and acceptance of things which are not givent (6. Cbedopasthapana (Resettling after a break) consisting of penalties for faults arising from inadvertence or negligence, on account of which one loses equanimity. This therefore may be said to consist of an attempt to recover equanimity; after a fall from the same) (6) Parihara-visuddhi (Purity obtained by refraining from injury to living beings) which is only found in a saint who being thirty years old, serves a Tirthankar from three to nine years, who is devoid of inadvertence and absorbed in self-contemplation and who practises other observances $ (d) Suksmasamparaya consisting of conduct in which only the passion greed is present in a very subtle state while all other passions have subsided or have been destroyed. (This kind of conduct is only found in one who has reached the tenth stage of development)|| ke) Yathakhyata (Perfect Right Conduct) characterised by subsidence or destruction of all the passions. It is present in beings who are in the eleventh, twelfth, thirteenth and fourteenth stages of development * "vRttaM sAmAyikaM jJeyaM chedopasthApana tthaa| parihAraM ca sUkSmaM ca yathAkhyAtaM ca paJcamam // " [tatvArthasAraH // 6 / 44 // ] + "pratyAkhyAnamabhedena sarvasAvadyakarmaNaH / nityaM niyatakAlaM vA vRttaM sAmAyikaM smRtam // " [tatvArthasAraH // 6 / 45 // ] + "yatra hiMsAdibhedena tyAgaH saavdykrmnnH| vratalope vizuddhirvA chedopasthApanaM hi tat // " [tatvArthasAraH // 6 // 46 // ] $"viziSTaparihAreNa prANighAtasya yatra hi / zuddhirbhavati cAritraM parihAravizuddhi tat // " [ttvaarthsaarH||6||47||1 || "kaSAyeSu prazAnteSu prakSINe dhvakhileSu vaa| syAt sUkSmasAMparAyAkhyaM sUkSmalobhavato yteH|| [ttvaarthsaarH||6||48||] P"kSayAcAritramohasya kAt snyenopshmstthaa| yathAkhyAtamathAkhyAtaM cAritraM paJcamaM jinaiH||" [ ttvaarthsaarH||6||49||]

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DRAVY A-SANGRAHA, 37. 91 We have thus seen that Samvara is first divided into two classes, Bhava-samvara and Drarya-samrara, the first of whiclh, again, has many subdivisions. The first variety of Bhava-samvara riz, Vrata is not counted as such by Umaswami," Amrita-chandra Suri, and Svami-kartikeya. Abhayadera Acharya, again, in his commentary on Sthananga says that Samvara is of forty-two kinds. . In the Jaina epics also we do not find Vrata included in the sub-divisions of Samvara, but only Gupti, Samiti, Dharina Anupreksh, Parisahajaya and Charitra are mentionel as varieties of Samvara Vrata, with all its five varieties, is, howerer, mentioned in all the above-mentioned works-though not as a sub-division of Samrara, yet as a factor opposed to Avrata. * "sa gupti-smitidhrmaanuprekssaa-priisshjycaaritraiH|" [tattvArthAdhigamasUtram / 9 / / ] + "guptiH samitayo dharmaH parISahajayastapaH / anaprekSAzca cAritraM santi sNvrhetvH||" [tttvaarthsaarH| 6 / 1] *"guttI samidA dhammo aNuvekakhA taha parIsahajo vi / ukiTTa cArittaM saMvarahedU viseseNa // " [mbAmikArtikeyAnuprekSA / 96 / ] "tadevamayaM dvicatvAriMzadvidho / " sthAnAGga-TIkA ] !"prAstravasya nirodho yaH saMvaraH sa nigadyate / karma saMviyate yenetyevaM vyutpattisaMzrayAt // caaritrguptynuprekssaapriisshjyaadsau| dazalakSaNadharmAcca samitibhyazca jAyate // " [candraprabhacaritam // 18 // 106-107] "AsravANAmazeSANAM nirodhaH saMvaraH smRtH| karma saMviyate yeneva tyanvayasyAvalokanAt // AsravadvArarodhena zubhAzubhavizeSataH / karma saMviyate yena saMvaraH sa nigadyate // dharmAt samiti-guptibhyAmanuprekSAnucintanAt / asAvudeti cAritrAdariSaTakajayAdapi // " [dharmazarmAbhyudayam // 21 // 117-119 // ] / "hiMsAnRtAsteyAbrahmaparigrahebhyo virativratam / " [tatvArthAdhigamasUtram // 7 // 2 // ]

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OHART V. Samvara. 92 Bhava-samvara. Vrata. Samiti. Gupti. Dravya-samvara. Dharma. Anuprekna. Parisahajaya. Charitra. Ahimsa. Satya. Brahma- Apari- Mano- charya. graha. i gupti. Vag- gupti. Kayagupti. Achaurya or Asteya. Samayika. Yathakhyata. T Irya. Bhasa, Esana. Adana- Utsarga. niksepa. Ohhedopasthapana. Uttama Uttama Uttama Uttama Uttama Uttama Uttama Uttama Uttama Uttama Ksama. Mardava. Arjava. Satya. Saucha. Samyama. Tapa. Tyaga. Akin- Brahma chanya. charya. THE SACRED BOOKS OF THE JAINAS. Vahya. Abhyantara. Pariharavisuddhi. Anasana. Avamodarya. Vritti- Rasaparityaga. Vivikta- Kayaklesa. Suksma-samparaya. parisayyasana. - Roga. sarkhyana. Trina-sparsa, Mala. Satkara-puraskara. Prayaschitta. Vinaya. Vaiayritya. Svadhyaya. Vyutsarga. Dhyana. Prajna. Ajaana, initya. Asarana. Samsara, Ekatva. Anyatva. Asuchitva. Asrava. Samvara. Nirjara. Loka. Bodhi- Dharma. -Adarsana, durlabha. ksudha. Pipasa. Sita, Usna. Damsamasaka. Nagnata. Arati. Stri Charya. Nisadya. Sayya. Akrodha. Vudha. Yachna. Ala bha.

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DRAVYA-SANGRAHA, 36. 93 jahakAleNa taveNa ya bhuttarasaM kammapuggalaM jeNa / bhAveNa saDadi NeyA tassaDaNaM cedi NijarA duvihA // 36 // * Jahakalena tavena ya bhuttarasam kammapuggalam jena Bhavena sadadi nera tassalanam chedi nijjara duviham (36.) Padapatha o Jahakalena, in proper time. YE Bhattarasam, whose fruits are enjoyed ganzi Kammapnggalam. the matter of Karma. St Jena, that. Hram Bharena, Bhara. Here Sadadi, disappears Ya, and. create Tarena, by penance Cha, anil. Nei Tassadanam that disappearancese Idi, thus. Friseri Vijjar, Sirjara. graet Duviha, of two kinds. tar Vera, to be known. 36. That Bhara (modification of the soul) by which the matter of Karma disappears in proper time after the fruits [of such Karma) are enjored [is called Bhava-Nirjara], also [the clestruction of Karmic matter] through penances [is known as Bhava-Nirjara.] And that destruction sitself] [is known as Dravya-Nirjara]. Thus Nirjara should be known to be of two kinds. COMMENTARY. We have seen how the matter of Karma enters the soul through Asrara and how this influx might be stopped by Samvara. But now the question arises, that tre might stop a further influx of Karmic matter by Samvara, but how can we be freed from the same which has already taken possession of the soul? The answer to this is given in this verse, where it is laid down that by Nirjara we can free ourselves from the Karnic matter which has already entered the soul. What is Nirjara? The destruction of Karmas is called Nirjara.+ * Sanskrit rendering : yathAkAlena tapasA ca bhuktarasaM karmapudgalaM yena / bhAvena saDati jJeyA tat saDanaM ceti nirjarA dvividhA // 36 // Yathakalena tapasa cha bhuktarasam karma-pudgalam yena, Bhivena sadati joeya tat_sadanam cheti nirjara dvividha. (36.) + "TOTT USITTI" FATEI 1 "ASKUI ASRT Paard TTCHPARTI: FETT ASITI" [ETTATE ETAT]

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94 THE SACRED BOOKS OF THE JAINAS. This destruction may be of two kinds, Bhava-Nirjara and DravyaNirjara. Bhava-Nirjara consists of that modification of the soul which precedes and favours the separation of Karmic matter from the soul. Dravya-Nirjare is the actual separation of the Karmic matter from the soul. In other words, B' - Vinjara is that state of the soul when the material particles arising from Karma disappear while Dravya-Nirjara is the disappearance itself. Bhava-Nirjara is of two kinds, Savipaka or Akama and Avipaka or Sakama. That is to say, Karmas are destroyed in two ways, viz., (1) after their fruits are fully enjoyed and (2) through penances before such enjoyment of fruits. * Every person is affected with good or bad Karmas, the fruits of which are enjoyed by them in an existence in earth heaven or hell, according to the kind of Karma possessed by them. There is a fixed period of such enjoyment of the fruits of Karmas, and after the lapse of that period when the said fruits of Karmas are fully enjoyed, a person is freed from Karmas which disappear of their own accord. This is what is known as Savipaka Nirjara (or destruction of Karmas after the enjoyment of fruits.) This kind of Nirjari can happen to all beings, for all kinds of Karmas of all beings disappear in this manner after a proper period. As this disappearance takes place without the activity of a person, it is also called Akama (or un-intentional) Nirjara. The second kind of destruction of Karmas takes place when the sages practise penances, by the force of which the Karmas disappear even before their fruits are enjoyed. This is consequently known as Avipaka Nirjara (or destruction of Karmas without the enjoyment of their fruits.) As such a kind of destruction can only be produced by intentional effort on behalf of a person, it is known as Sakama (intentional) Nirjara. The soul is like a mirror which becomes dim when the dust of Karma accumulates on its surface. By Nirjara this dust of Karma * upAttakarmaNaH pAto nirjarA dvividhA ca sA / AdyA vipAkajA tatra dvitIyA baavipaakjaa|| anaadibndhnopaadhivipaakvshvrtinH| kArabdhaphalaM yatra kSIyate sA vipAkajA // anudIrNaM tapaHzaktyA ytrodiirnnaadyaavliim| pravezya vedyate karma sA bhvtyvipaakjaa||" [aterier: 119 11 38 ]

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DRAVYA-SA.IGRAIIA, 36. 95 is removed and the soul attains clearness. The good or bad Karmas disappear either of their own accord without any activity on the part of a soul when their fruits are enjoyed in earth heaven or hell, or by the effort on the part of a person consisting of practice of penances.+ We have already mentioned that there are twelve kinds of penances, according as they are external or internal. A person must practise first of all Samvara so as to stop all further influx of Karmas, and then begin to destroy the Karmas already amalgamated with the soul, by means of penances. This is the * "karmaNa phalabhogena saMkSayA nirjarA mtaa| bhUtyAdarza ivAtmAyaM tayA svacchatvamRcchati // " [neminirvANam / 15 / 74 / ] " yathAkAlakRtA kaacidupkrmkRtaapraa| nirjarA dvividhA jJeyA karmakSapaNalakSaNA // yA karmabhuktiH zvabhrAdI sA yathAkAlajA smRtaa| tapasA nirjarA yA tu sA copakarmanirjarA // sthitaM dvAdazabhirbhedainirjarAkaraNaM tpH| bAhyamAbhyantaraJceti mUlabhedadvayAnvitam // " [candraprabhacaritam / 18 / 109 - 121] "durjarA nirjaratyAtmA yayA karma zubhAzubham / nirjarA sA dvidhA jJeyA skaamaakaambhedtH|| sA sakAmA smRtA jainaiyA vratopakraH kRtA / akAmA svavipAkema yathA zvabhrAdivAsinAm // " [dharmazarmAbhyudayam / 21 // 102 - 123 / ] "savipAkAvipAkAbhyAM dvidhA syaannirjraangginaam|| avipAkA munIndrAnAM savipAkAkhilAtmanAm // " [varddhamAnapurANam / 16 // 90 / ] "savesiM kammANaM sattivivAgro havei aNubhAyo / tadaNaMtaraMtu saDaNaM kammANaM NijarA jANa // sA puNa duvihANeyA sakAlapattA tabeNa kayamANA / cAdugadINaM par3hamA vayajuttANaM have vidiyA // " [svAmikArtikeyAnuprekSA / 103 - 10. ] :" saMvara-jogehiM judo tavehiM jo ciTThade vahuvihehiM / kammANaM NijaraNaM bahugANaM kuNadi so Niyadam // " [paJcAstikAyasamayasAraH / 144 ]

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96 THE SACRED BOOKS OF THE JAINAS. way in which the destruction of Karmas takes place in the case of sages, while, ordinarily, with respect to all classes of beings, the Karmas disappear only after their fruits are fully enjoyed. savvassa kammaNo jo khayahedU appaNo hu prinnaamo| Nezro sa bhAvamokkhodavvavimokkho ya kmmpudhbhaavo||37% Savvassa Kammano jo khayahedu appano hu parinamo, Neo sa bhava-rnokkho davva-vimokkho ya kammapudha| bhavo (37). Padapatha.- Jo, that. # Appano, soul's forer l'arinamo, modification. #8924 Savvassa, of all. *** Kammano, Karma, eg Khaya-hedu, the canse of destruction. Sa, that. Hu, surely. Hraune Bhava-inokkho, Bhava-mokna. ta Neyo, to be known. Ya, and. war Kaminapudlia-bhavo, separation of Karma. Poafawrenet Davva-vimokkho, Dravya-moksa. 37. That modification of the soul which is the cause of the destruction of all Karmas, is surely to be known as Bhava-moksa and the actual) separation of the Karmas [is] Dravya-moksa. COMMENTARY. When a person is desirous of having liberation, he attempts to have perfect faith, perfect' .. perfect conduct. (See Verse 39.) Having perfect faith, knowledge and conduct, he becomes free from the four kinds of Ghatiya Karmas, Jnina varaniya, Darsana-varaniya, Mohaniya and Antaraya (see Commentary on Verse 14). This modification of the soul which leads to the destruction of the Karmas mentioned above is called Bhavamoksa. The commentator Brahmadeva, says that by the words "all Karmas" in the verse, the four * Sanskrit rendering: sarvasya karmaNaH yaH kSayahetuH AtmanaH hi prinnaamH| jJeyaH sa bhAvamokSaH dravyavimokSaH ca karmapRthagabhAvaH // 37 // Sarvasya karmanah yah ksayahetuh atmanah hi parinamah, Jzeyah sa bhavamoksah dravya-vimoksah cha karma-prithag-bhavah-(37). + Sade THTYHTECINenfaagamO?". [arcaFace Cent]

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TRAVY A-SALIGRAHA, 37. 97 Ghatiya Dravya and Bhava Karmas only are meant. In Vardhamana Purana we have : "sarveSAM karmaNAM yo'tra kSayahetuH zivArthinaH / pariNAmA'tizuddhaH sa bhAvamAkSo jinairmtH||" (Canto XTT. 72.] i.e., "The extremely pure ruoditication of the soul which is the cause of destruction of all kinds of Karma in a person desirous of good, is regarded as Bhava-moksa by the Jinas." Now, there is another kind of Voksa, called Dravya-moksa, which consists of the separation of the soul from the Aghatiya Karmas, via, Ayu, Vama, Gotra and Vedaniya Karmas which disappear last of all. This happens when a being is in the last stage of development which is known as Ayogi. (See Commentary on Verse 13). In Vardhamana Purina we have : " 32: a sat afacena: 1 paramasaddhyAnayogena dravyamAkSaH sa kathyate // " (Canto XVI. 73.) i.e., " The separation of the conscious soul from all kinds of Karmas by excellent meditation is known as Dravya-moksa." By Bhava-noksa, therefore, one is freed from the first four, and by Dravya-moksa from the last four kinds of Karmas. Both these kinds of Moksa together lead to perfect liberation. Umasva mi has written in his Tattvartha Sutra X. 1. 2 that a person attains Kevala Juana Omniscience) when first his Mohaniya Karmas and then his Jnanavaraniya, Darsanavaraniya and Antara ya Karmas are destroyed. After attaining Kerala Juana, the cause producing bondage being absent and Nirjara being present, a person becomes free from the remaining Karmas, viz., Vedaniya, Ayu, Nama and Gotra Karmas, and thus being void of all kinds of Karma attains liberation * We have seen that Karmas take possession of a soul through Asravas. This influx of Karnias can be stopped by Samvaras. By * "mohakSayAjajJAnadarzanAvaraNAntarAyakSayAcca kevalam / " "arTHISITEZ ATTEN ATET: 1" [areer TagsH I 801313] See also:-- "abhAvAbandhahetUnAM bandhanirjarayA tathA / S H TETT BE ATT Terra " facer: 11

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98 THE SACRED BOOKS OF THE JAINAS. this stoppage, fresh Karmas cannot enter the soul. But even after stopping the entrance of fresh Karnas, it is necessary to purge the soul from Karmas which have already taken possession of the former. This can be done by Nirjara. Then only the Karmas, Vedaniya, Nama, Gotra aud Ayu which cause worldly existence disappear and a being attains liberation. In Panchastikaya-samayasara we have : "jo saMvareNa jutto NijaramANAdha savvakammANi / vavagadavedAusso muyadi bhavaM seNa so mokkho||" [Verse 153.] i.e., "He who having Samvara and destroying all Karmas through Nirjara becomes free from Vedaniya, Nama, Gotra and Ayu Karmas, leaves the world. Therefore this is called Moksa (liberation)". * suha-asuha-bhAva-juttA puNNaM pAvaM havaMti khalu jIvA / sAdaM suhAu NAmaM godaM puNNaM parANi pAvaM ca // 38 // Suha-asuha-bhava-jutta punnam pavam havanti khalu __jiva, Sadam suhau namam godam punnam parani pavam cha (38). Padapatha.-jIvA Jiva, Jivas. suha-asuha-bhAva-juttA Suha-asuha-bhava-jutta, having auspicious and inauspicious Bhavas. Khalu, surely. gey Punnam, Punya. pAvaM Pavam, Papa. havaMti Havanti, become. sAtaM Satam, Satavedaniya. suhAu Suhau, auspicious life. NAma Namam, name. gAdaM Godam, Gotra. puNNa' Punnam. Punya. ca Cha, and. parANi Parani the rest. pAvaM PAvam, Papa. * Compare also: "anekajanmabaddhAnAM sarveSAmapi karmaNAm / / vipramokSaH smRto mokSa prAtmanaH kevlsthiteH||" [ neminirvANam / 15 // 76 / ] "kRtsrakarmakSayo mokSo bhavyasya pariNAminaH / " / [candraprabhacaritam / 18 // 123 / ] + Sanskrit rendering : zubhAzubhabhAvayuktAH puNyaM pApaM bhavanti khalu jIvAH / sAtaM zubhAyuH nAma gotraM puNyaM parANi pApaM ca // 38 // subhasubhabhavayuktah punyan papam bhavanti khalu jivah,

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DRAVYA-SA.IGRAHA, 38. CO 38. The Jiras consist of Punva and Papa surely having auspicious and inauspicious Bhavas (respectively). Punya is Satavedaniya, auspicious life, name, and class, while Papa is (exactly) the opposite (of these). COMMENTARY. The real characteristic of a Jira is consciousness, purity and bliss. But through the eternal chain of Karmas, bondage is produced and Jivas enjoy real (Punra) or iroe (Papa), according as they are possessed by auspicious and inauspicious Bhavas. The auspicious Bhavas are said to consist of freedom from delusion, acquirement of perfect faith and knowledge, practice of rererence and obeisance, observance of the five vows, viz., truth, non-injury, chastity, non-acceptance of worldly objects and refraining from stealing, subduing of the four passions, Anger, Pride, Illusion and Greed, rictory over the uncontrollable senses and practice of penances. The inauspicious Bhavas are opposites of each of these. According as a Jiva is possessed of these auspicious or inauspicious Bhavas, it has merits or demerits resulting in weal or woe.* Thus, a Jiva enjoys happiness or misery, according as it is actuated by different kinds of Bhavas mentioned above.+ In Tattvarthadhigama Sutra, we have-" Punya consits of Satavedaniya, Subha Ayu, Subha Nama. and Subha Gotra, and Papa consists of the opposites of each of these." I We have seen that there "udvama mithyAtvaviSaM bhAvaya dRSTiM ca kuru parAM bhaktim / bhAvanamaskArato jhAne yukto bhava sadApi // paJcamahAvratarakSA kopacatuSkasya nigrahaM paramam / durdAntendriyavijayaM tapaHsiddhavidhau kurUdyogam // ityAryAdvayakathitalakSaNena zubhopayogabhAvena pariNAmena tadvilakSanAzubhopayogapariNAmena ca yuktAH prinntaaH|" (Brahmadeva's Commentary.] + "suhapariNAmo puNNaM asuhA pAvaMti havadi jIvassa / doNhaM poggalamatto bhAvo kammattaNaM ptto||" [paJcAstikAyasamayasAraH / 132 / ] + "sadvedyazubhAyurnAmagotrANi puNyam / " "ato'nyat pApam / " [tatvArthAdhigamasUtram / 8 // 25 // 26 ]

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100 THE SACRED BOOKS OF THE JAINAS. are eight kinds of Karma--Jnanavaraniya, Darsana varaniya, Mohaniva. Antaraya, Vedaniya, Ayn, Nama and (otra and that the first fonr of these are known as Chatiya Karmas while the last four are named Aghatiya Karmas. Among these, all the Chatiya Karmas may be said to be Papa, while the Iglavira Karmas inay be either Punya or Papa. Sa tavedaniya is that Karma by which a soul feels pleasure in external objects and by the assistance of which things which are gratifying to the soul may be procured. Subha Ayu 10-picious life) consists in having an existence as a God, human being or a beast. Subha Gotra (Auspicious family) consists in being born in a high status of life. Subha Nama (Auspicions name) consists of fame, etc., and is of various kinds. All these make up what is known as Punya. Papa, on the other hand, consists of Asa tavedaniya or that Karma which produces pain and procures objects causing pain, Asubha Ayu (Inauspicions life), viz., an existence in hell, Asubha Gotra (Inauspicious family) comprising a birth in low stations and Asubha Nama (Inauspicious name) consisting of disgrace, etc. With this ends that section of Dravya-samgraha which treats of the seven Tattvas principles), viz., Asrava, Bandha, Samvara, Nirjara, Moksa, Punya and Papa. The next section will deal with the manner by which one can attain liberation. sammaiMsaNa NANaM caraNaM mokkhassa kAraNaM jANe / vavahArA Niccayado tattiyamaitro Nizro appA // 36 // Sammaddamsana nanam charanam Mokkhassa karanam jane, Vavahara Nichchayado tattiyamaio nio appa. (39). Padapatha.--uaerat Vavahara, from the ordinary point of view. agar To Samaddamsana nanam charanam, perfect faith, knowledge and conduct, arme Mokkhassa, of liberation, si Karanam, cause. wa Jane, know. Figura Nichchayado, really. aferente Tattiyamaio. consisting of of these three. fame Niyo, of one's own. war Appa, soul. * Sanskrit rendering : samyagadarzanaM jhAnaM caraNaM mokSasya kAraNaM jAnIhi / vyavahArAta nizcayataH tatritayamayaH nijaH AtmA // 39 // Samyagdarsanam jnanam charanam moksasya karanam janihi. Vyavahirkt nischayatah tattritayamayah nijah atma. (89).

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DRAVYA-SA.JIGRAHA, 40. 101 39. Know that from the ordinary point of view, perfect faith, knowledge and concluet are the causes of of liberation, while really one's own soul consisting of these three (is the cause of liberation). Commentary. Now the author proceeds to lay down the ways and means to liberation. To attain liberation, one must have Perfect Faith, Perfect Knowledge and Perfect Conduct. These three will be further explained in Verses 41-43 These are technically known as the three jewels in Jaina rrorks. The three jewels are means to liberation from the ordinary point of view. But really these three jewels cannot exist elsewhere than in the soul ; so, to be accurate, it is the soul which can produce liberation. This will be emphasised in the next verse. rayaNattayaM Na vaTTai appANaM muyatu aNNadaviyahi / tamhA tattiyamaiyo hodi hu mokkhassa kAraNaM shraadaa||40nt Rayanattayam na vattai appanam muyatu annadavivamhi, Tamha tattiva-mavio hodi hu mokkhassa karanam ida (40.) _Pada patha.- appANa Appanam, the soul. muyatu, fuyatu, excepting. aNNAdaviyamDi Annadarivamhi, in any other suhstances. rayaNattayaM, Rayanattayam the * "samyagdarzanajJAnacAritrANi mokssmaargH|" [tattvArthAdhigama-sUtra 1 / 1 / ] "kRtsnakarmakSayo mAkSo bhavyasya pariNaminaH / jJAnadarzanacAritratrayopAyaH prkiirtitH||". [candraprabhacaritam / 18 / 123 // ] "jJAnadarzanacAritrairupAyaiH pariNAminaH / bhavyasyAyamanekAGgavikalaireva jAyate // " [dharmazarmAbhyudayam / 21 // 161 / ] t Sanskrit rendering: ratnatrayaM na vartate AtmAnaM muktvA anyadravye / tasmAt tattritayamayaH bhavati khalu mokSasya kAraNaM AtmA // 40 // Ratnatrayana na varttate atmanan muktva anya-Dravye. Tasmat tattritayamayah bhavati khalu moksasya karanam atma. (40.)

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102 THE SACRED BOOKS OF THE JAINAS. three jewels. Na, not. Vattai, exist. a, Tamha, therefore, afer Tattiyamaio, consisting of these three. Ada, the soul. Hu, surely. Mokkhassa, of liberation. Karanam, cause of. f Hodi, becomes. 40. The three jewels (i. e., Perfect Faith, Perfect Knowledge and Perfect Conduct) do not exist in any other substance excepting the soul. Therefore, the soul surely is the cause of liberation. COMMENTARY. It has been laid down that, in order to attain Moksa or liberation, one must have Perfect Faith, Perfect Knowledge and Perfect Conduct. These three are therefore the means to liberation. But these should not be considered to be apart from the soul, for nowhere but in the soul can each or all of these exsist. It is the soul possessed of all these three jewels that is really fit for liberation. Strictly speaking, therefore, the soul itself attains liberation when it is possessed of certain characteristics (viz., these three jewels). But from the ordinary point of view, we regard the three jewels as apart from the soul as the causes of liberation though from the realistic point of view, the soul possessed of these three jewels is the cause of Moksa. jIvAdIsahahaNaM sammattaM rumappaNo taM tu / durabhiNivesavimukkaM gANaM sammaM khu hodi sadi jahi // 41 // Jivadisaddahanam sammattam ruvamappano tam tu, Durabhinivesa vimukkam nanam sammam khu hodi sadi jamhi (41). Padapatha-af- Jivadi-saddahanam, faith in Jiva, etc. sammataM Sammattam, Samyaktva (Perfect Faith). Tam, that. Appano, of soul. Ruvam, quality. Tu, and. f Jamhi, that. Khu, surely. Nanam, Jnana (knowledge). f vimukkam, free from errors. Sammam, perfect if Hodi, becomes. Sadi, being. Durabhinivesa *Sanskrit rendering: jIvAdizraddhAnaM samyaktvaM rUpaM AtmanaH tat tu / durabhinivezavimuktaM jJAnaM samyak khalu bhavati sati yasmin // 41 // Jivadi-sraddhanan samyaktvam rupam atmanah tat tu. Durabhinivesa-vimuktam juanam samyak khalu bhavati sati yasmin (41).

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DRAVY A-SANGRAHA, 41. 103 41. Samyaktva (perfect faith) is the belief in Jiva, etc. That is a quality of the soul, and when this arises, Juana (knowledge), being free from error's surely becomes perfect. COMMENTARkh. Jira, Ajiva, Asrara, Bandha, Samrara. Nirjar, and Loksa are the seven Tattvas (essential principles) of Jainism. A sincere belief in these Tattvas is called Samyaktra or Perfect Faith.+ The first step to liberation, according to Jainism, is to have a belief in these essential principles of Jainism. It is only after a person has this faith that he can attain Perfect Knowledge. He way hare knowledge of substances before he attains Perfect Faith ; but this knowledge is apt to be fallacious, for errors might creep in the same. For example, a person may have a knowledge of the aforesaid seven principles of Jainism, but that knowledge may be vague or indefinite or it may be full of doubts, or it may be entirely wrong. These defects of knowledge arise, because the person has not at that time perfect faith in the essential principles of Jainism, for Perfect Faith in such principles is incompatible with doubts and indecision or a belief in opposite principles. Consequently, the knowledge of these principles which succeeds Perfect Faith is free from errors or fallacy. This knowledge is known as Samyak Jhina for Perfect Knowledge. saMsayavimohavibbhamavivajjiyaM appaparasaruvassa / gahaNaM samma-NANaM sAyAramaNeyabheyaM ca // 42 // Samsaya-vimoha-vibbhama-vivajjiyam appaparasaruvassa, *"jIvAjIvAtravabandhasaMvaranirjarAmokSAstattvam / " [araterfama 1818] + "Tearejemali APMCalan 11" [ ataerffator TH 1917] Sanskrit rendering: saMzayavimohavibhramavivarjitaM AtmaparasvarUpasya / grahaNaM samyaga jJAnaM sAkAraM anekabhedaM ca // 42 // Saipsayavimohavibhramavivariilani atmapara svaropasya. Grahanam samyag-Jianam sakaram anekabhedam cha. (42).

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104 THE SACRED BOOKS OF TIIE JAINAS. Gahanam salomam naman siyaramaneyabheyam cha (42.) Pada patha.-Aeriaaligachafa for Samsava vimbavibblama-vivajjiram freed from Samsaya (Doubt),Viinolhi (IPerversity) and Vibbhramn/Indefini nees). sAyAram Sayaram, detailed. appaparasaruvasma Aprapariustruvansa, of the real nature of ego and non-ego. Cahanam, cognition. ** Sammam Nanam Samyak Joana or Perfect knowledge Cha, and. waitu nevabheram of many varieties. ___42. Samyak Jiann (IPerfect Knowledge) is the detailed cognition of the real nature of the ego) and nonego, is freed from Samsaya (Doubt), l'imulia (Perversity) and Vibhrama (Inclefiniteness), and is of many varieties. COMMENTARY. Correct knowledge, according to Jaina Nyayat philosophy must be free from the Samiropa (1.4., fallacies. This Samaropa is said to be of three kinds, Viparyayil or l'imola (Perversityi, Samsaya (Doubt) and Analhyaava ur Vibhrama (Indefinitoncess.) The cognition of an object as something which is quite the contrary of its real self, is known as Viparyaya or Vimoha. For example, if we think nacre to be silver, we have a knowledge vitiated by Viparyaya or Viroha (Perversity: * Samsaya consists of doubt when our mind sways between this or that, without being able to assert the true nature of suyibing. For example, when we see a certain object from a distance and are umable to say whether it is a man or a post, we have an instance of Samsaya * "atasmistadatyavasAyaH smaaropH|" [pramANanayatattvAlokAlaGkAraH 1 / 7 / ] + "sa viparyayasaMzayAnadhyavasAyabhedAt tredhA // " . [pramANanayatattvAlokAlaGkAraH 1 / 8 ] + "viparItaikakoTiniSTakUnaM viparyayaH / " "yathA zuktikAyAmidaM rajatamiti / " - [pramANanayatatvAlokAlaGkAraH / 1 / 9 / 10 / ] "viparItaikakoTinizcayA viparyayaH / yathA zuktikAyAmidaM rajatamiti jJAnam / atrApi sAdRzyAdinimittavazAt zuktiviparIte rajate nishcyH|" [nyAyadIpikA] 'atasmiMstadeveti vipryyH|" [pramAgANImAMsA / 1 / 1 / 7 / ]

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DRAVY A-SAMGRAHA 43. or doubt. A knowledge that this is something without any clear idea of what it is, is called Anadhyavasaya or Vibhrama. For example, such a knowledge arises in the mind of a person when he touches something while he is moving. He is conscious that he has touched something, but is unable to say what it is. These being the varieties of fallacy, there is no doubt that in Perfect Knowledge these are entirely absent. In the state of Perfect Knowledge we have a clear idea of the real nature of everything, ego and non-ego. This idea is not of a shadowy kind, but consists of detailed knowledge. We have already described the difference between detailed and detailless knowledge in the commentary on Verse 4, page 9.. jaM sAmaNNaM gahaNaM bhAvANaM va kaTTumAyAraM / visesiNa aTTe daMsaNamidi bharaNaye samaye // 43 // # Jam samannam gahanam bhavanam neva kattumayaram, Avisesiduna atte damsanamidi bhannaye samaye - (43). 'sAdhakabAdhakapramANabhAvAdanavasthitA'neka kITisaMsparzi jJAnaM saMzayaH / " "yathA'yaM sthANurvA puruSo vA / " [ pramANanayatattvAlAkAlaGkAraH / 1 / 11-12 / ] "viruddhAnekako Tisparzi jJAnaM saMzayaH / yathA'yaM sthANurvA puruSo beti / sthANupuruSa sAdhAraNeordhvatAdi darzanAttadvizeSasya vactrakoTaraziraH - pANyAdeH sAdhakapramANasyAbhAvAdanekakoTyavalambitatvaM jJAnasya / " [ nyAyadIpikA | ] "anubhayatrobhayakITisaMsparzi-pratyayaH sNshyH|" [ pramANamImAMsA / 1 / 1 / 5] + "kimityAlocanamAtramanadhyavasAyaH / yathA gacchattasparzajJAnam / " [ pramANanayatatvAlokAlaGkAraH / 1 / 13 / 14 ] "kimityAleAcanamAtramanadhyavasAyaH / yathAprati gacchatastRNaMsparzAdijJAnam [ nAyadIpikAM / ] "vizeSAnullekhyamanadhyavasAyaH / " [ pramANImAMsA / 1 / 1 / 7 ] t Sanskrit rendering: yat sAmAnyaM grahaNaM bhAvAnAM naiva avizeSayitvA arthAn darzanam Yat samanyam grahanam bha Avisesayitva arthan darsana 105 m / naye // 43 // va akaram, amaye-(43).

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106 THE SACRED BOOKS OF THE JAINAS. Padapotha.-- Atte, things. apararege Avisesiduna, without particulars. raq Ayaram, detail. da Neva, note Kattum, grasping. Jam, which. Hrari Bhavanam, things. araua Samannam, general. Teri Gahanan, perception. Damsanam, Darsana. s Idi, this. Fa Samaye, in the scriptures. Huara Bhannaye, is called. 43. That perception of the generalities of things without particularities in which there is no grasping of details, is called Darsana in (Jaina) scriptures. COMMENTARY. Darsana is knowledge without details. For example, when a person sees a cloth, as long as he is only conscious of the existence of something called cloth, he is said to have Darsana. But when he begins to have knowledge of the details, viz., the size, colour, etc., of that piece of cloth, he is said to have Juana. We have already made this clear in the commentary on Verse 4, page 9. In Tattvarthadhigauna Satra of Umasvami, we have "Samyak Darsana is faith in the principles of Jainism " ( aardagri suparna" 412] That Darsana is not the same as the Darsana which we have described above. There Samyak Darsana means perfect faith, and details are present there, while here it means knowledge without details." dasaNapuvvaM NANaM chadumatthANaM Na duriNa uvogaa| jugavaM jamhA kevaliNAhe jugavaM tu te dovi // 44 // Damsanapuvvam nanam chhaduwaithanam na dunni uvaoga. Jugavam jamha kevalinahe jugavam tu te dovi-(44). Padapathu.-- gurari Chhadumatthanam, of the Samsari Jivas. Augsa Darasanapuvvam, preceded by Darsana. Te Nanam, Jnana. Jamhan, for this reason. groet Dunpi, two. Uvayoga, Upayoga. Jugavam, * "nedameva tatvArthazraddhAnalakSaNaM sabhyagadarzanam vaktavyam / kasmAditi cet ? tatra zraddhAnaM vikalparUpam, idaM tu nirvikalpam / " [Brahmadeva's Commentary) + Sanskrit rendering: darzanapUrva zAnaM chadmasthAnAM na dvau upayogau / yugapat yasmAt kevalinAthe, tu te dvau api // 44 // Darsanapurvam jo anam chladmasthanam na dyan upayogau. Yugapat yasmat kevalinathe tu te dvau api. -(44).

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DRAVYA-SALIGRAHA, 44, +5. 107 - -- - - - simultaneously. # Na, not. Tu, but. NOTA Kevalinabe, in Kevalis. a Te, those. et Do, two fa Vi, together. a Jugaram, simultaneously. 14. In Samsari Jivas. Joana is preceded by Darsana. For this reason (in him), the two Upayogas (viz., Jnana and Darsana) do not (arise) simultaneously. But in Kevalis, both of these two (arise) simultaneously. COMMENTARY. Samsari Jivas or beings leading a mundane existence have Darsana or detail-less knowledge, first of all. Then they have Inana or knowledge, with details. But this is not the case with Kevalis, who have Darsana and Jnana at once. The reason for this difference is that in Samsari Jivas, there are hindrances, known as Darsanavaraniya and Jnana varaniya Karmas (i.e., Karmas obscuring Darsana and Jnana), which must be destroyed or mitigated (Ksaya or Upasama), before Darsana or Jnana can arise. But in a Kevali, these obscuring Karmas are entirely absent; so Dargana and Jnana can both arise at the same time. Brahmadeva has illustrated this as follows. In the case of Samsari Jivas, the knowledge of the objects through Dardana and Joana is gradual, first, without, and then with details like the revelation of objects by the light of the sun when it is obscured by clouds, but the appearance of Darsana and Juana in Kevalis is like the sudden illumination of every object when the sun appears in a cloudless sky. The clouds represent the Karmas rhich obscure Juana and Darsana. asuhAdo viNivittI suhe pavittI ya jANa cArittaM / vadasamidiguttiruvaM vavahAraNyA du jiNabhaNiyaM // 45 // Asuhado vinivitti suhe pavitti ya jana charittam. Vadasamidiguttiruvam vavaharanaya du jinabha nivam-(45.) * "kevalinAM tu bhagavatAM nirvikArasvasaMvedanasamutpannanirAkaraNakSAyikazAnasahitatvAt nirmaghAditye yugapadAtapaprakAzavadarzanaM jhAnaM ca yuga ca sa faa " (Brahmadeva's Commentary.] + Sanskrit rendering: azubhAt vinivRttiH zubhe pravRttiH ca jAnIhi cAritram / vratasamitiguptirUpaM vyavahAranayAt tu jinnbhnnitm||45|| Asubhat vinivrittih subhe pravrittih cha janihi charittram. Vrata-samitiguptirupam vyavaharanayat tu jinabhanitam-(45.) --- ---- ---

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108 THE SACRED BOOKS OF THE JAINAS. Padapatha.-ugeret Asuhado, from what is harmful. fafafarit Vinivitti. refraining. Ya, and. Suhe, in what is beneficial. Fan Pavitti, engagement. thai Charittam, Charitra (Conduct). or Jana, know. Du, but. aerwer Vavaharinaya, according to Vyavahara Naya. auparayevaa Vadagamidiguttiruvam, consisting of Vrata, Samiti and Gupti. Ferarrama Jinabhapiyam, mentioned by the Jina. 45. Know Charitra to be refraining from what is harmful and engagement in what is beneficial. But according to Vyavahara Naya, Charitra (Conduct) has been mentioned by the Jina to consist of Vrata, Samiti and Gupti. COMMENTARY. From the ordinary point of view, Vratas (Vows), Samitis (Attitudes of carefulness) and Guptis (Restraints) may be said to constitute Charitra (Conduct. We have already described what Vratas, Samitis and Guptis are in Verse 35. One who is immersed in worldly aspirations and attached to worldly objects, one whose soul is possessed of attachment and aversion, one who listens non-Jaina scriptures, one who has a vicious mind, keeps evil company and follows the terrible evil path of life, is said to be active in the pursuit of what is harmful (Asubha).* Refraining from these and engagement in the opposite of these by p9 -:1 the five Vratas, five Samitis and three Guptis lead to what is beneficial (Subha). Charitra (Conduct) consists in the pursuit of what is beneficial and avoidance of what is harmful. What is really Samyak Chiritra (Perfect Conduct) will appear from the next verse. bahirabhaMtarakiriyAroho bhavakAraNappaNAsaDheM / NANissa jaM jiNuttaM taM paramaM sammacArittam // 46 // Bahirabbhamtarakiriyaroho bhavakaranappanasatthain. * "visyksaaogaaddhodussudiducittduttttgoddijudo| uggo ummaggaparo uvogo jassa so asuhe // " [Verse quoted in Brahmadeva's Commentary.] 1 Sanskrit rendering; bahirabhyaMtarakriyArodhaH bhavakAraNapraNazArtham / zAninaH yat jinoktaM taM paramaM samyaka cAritram // 46 / / Babirabhyantarakriyarodhah bhavakaranapranasarthum, Jagninah yat jinok-tam tam paramam samyak charittram-(46).

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DRAVY A-SAMGRAHA, 46. 109 Vanissa jam jinuttam tam paramam samma-charittam (46). Padaphtha. --~-bhavakAraNappaNAsaha Bharakaranappanasattham. te destroy the causes of Samsara. jaM Jam, which. sANissa Vanissa, of one who has knowledge. bahiramaMtarakiriyAroho Bahirabbhamtarakiriyaroho, the checking of external and internal actions. ta Tam, that. jiNuttaM Jinuttam, mentioned by the Jinas. parama Paramam, excellent. sammacArittaM Sammacharittam, perfect conduct. 16. That checking of external and internal actions by one who has knowledge, in order to destroy the causes of Samsara, is the excellent Samyak Charitra (Perfect Conduct) mentioned by the Jina. COMMENTARY. ____ In the previous verse, Charitra (Conduct) from the ordinary point of view has been described. In this verse, we are introduced to Charitra from the realistic point of view. When a person checks all external activities of body and speech, together with all internal activities of the mind, so that all hindrances to the understanding of the true character of the soul are removed, he is said to have Samyak Charitra (Perfect Conduct). By this means, the person becomes free from all influx of beneficial or harmful Karmas, which cause Samnsara or worldly existence.f Perfect Conduct therefore consists in checking all kinds of activities which are opposed to the characteristics of the soul, which is void of all actions, eternal and consisting of pure Jnana and Darsana. duvihaMIpa mokkhaheuM jhANe pAUNadi jaM muNI NiyamA / tamhA payattacittA jUyaM jhANaM samavabhasaha // 47nt Duvihampi mokkhaheum jhaae paunadi jam muni niyama, * "niSkriyanityaniraJjanavizuddhajJAnadarzanasvabhAvasya nijAtmanaH pratipakSa bhUtasya bahirviSaye zubhAzubhavacanakAyavyApArarupasya tathaivAbhyantare zubhAzubhamanovikalparUpasya ca kriyAvyApArasya yo'sau nirodhstyaagH|" [Brahmadeva's Commentary.] + "bhavasya saMsArasya vyApAra kAraNabhUto yo'sau zubhAzubhakarmAsravastasya praNAzArtha vinAzArthamiti / " + Sanskrit rendering : dvividhamapi mokSahetu dhyAnena prApnoti yat muniH niyamAt / tasmAt prayatnacittAH yUyaM dhyAnaM samabhyasadhvam // 47 // Dvividhamapi moksahetam Dhyanena prappoti yat munih niyamat, Tasmat prayatnachittah yayam Dhyanam samabhyasadhvam-(47).

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110 THE SACRED BOOKS OF THE JAINAS. Tamha payattachitta juyam jhanam samavbhasaha (47). Padapatha. Jam, because. Muni, a sage. Niyama, by the rule. f Duviham, two kinds fa Pi, both Mokkhaheum, the cause of liberation. Jhane, by meditation. Paunadi, gets. a Tamha, therefore. Jayam, yon. Payattachitta, with careful mind Jhanam meditation. Samabhasaha, practise. 47. Because by the rule a sage gets both the (Vyavahara and Nischaya) causes of liberation by meditation, therefore (all of) you practise meditation with careful mind. COMMENTARY. Perfect faith, perfect knowledge and perfect conduct are the causes of liberation from the ordinary point of view, while really the soul itself possessed of these three is the cause of liberation. By meditation, one can have perfect faith, perfect knowledge and perfect conduct, and one can understand the soul also only through meditation. Therefore, Dhyana or meditation is of supreme importance for a person who seeks liberation. The author therefore in this verse asks everyone who is eager to attain liberation to practise meditation. Al Yote AI LONE Ar geaz szimzady | furfadad ad fari fafaamurqfadig 118711* Ma mujjhaha ma rajjaha ma dussaha itthanitthaatthesu, Thiramichchhaha jai chittam vichittajhanappasiddhie(48). Padapatha Jai, if. faffe Vichittajbanappasiddhie, to succeed in various kinds of meditation. Chittam, mind. f Thiram, fixed. Ichchhaha, wish. Itthanittha-atthesu, in beneficial and harmful Mujjhaha, be deluded. Ma, do not. Ma, do not. Dussaha, be averse to. objects. Ma, do not. Rajjaha, be attached to. 48. If you wish to have your mind fixed, in order to succeed in various kinds of meditation, do not be *Sanskrit rendering: mA muhyata mA rajyata mA dviSyata iSTAniSTArtheSu / sthiraM icchatha yadi cittaM vicitrabhyAnaprasi yai // 48 // Ma muhyata ma rajyata ma dvisyata istanistarthesu. Sthiram ichchhatha yadi chittam vichitra-Dhyanaprasiddhyai-(48).

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DRAVY A-SANGRAHA, 19. 111 deluded by or attached to beneficial objects and do not be averse to harmful objects. COMMENTARY. To succeed in the practice of meditation, one must be free from all disturbing feelings He should weither be attracted to pleasant objects nor repulsed by unpleasant objects. He should be indifferent to everything. may it be beneficial or harmful By this means, he would be able to fix his soul upon itself, as the calmuess of his mind would remain undisturbed through the disappearance of disturbances arising from attachment and aversion. paNatIsa sola chappaNa cadu dugamegaM ca javaha jhAeha / parameTThivAcayANaM aNNaM ca gurUvaeseNa // 46 // Panatisa sola chhappana chadu dugamegaa cha javaha jhaeha, Parametthivachayanam annam cha gururaesena-(49.) Paulapatha.--- afgarera Parametski vachayanam, signifying the Paramesthis. quaire Panatisa, thirty-five. Sola, sixteen. a Chha, six. Pana, five. Chadu, four. g Dugam, two. Cha, and. Egam, one. Cla, aud. Tegei Guruva-esena, by instruction of the Guru (preceptor). pum Annam, others we Javaha, repeat Jhaeha, meditate. 19. Repeat and meditate on (the lantras), signifying the Paramesthis and consisting of thirty-five, sixteen, six, five, four, two and one (letter) and other (mantras) taught by the Guru (preceptor). COMMENTARY. In this verse, we are introducel to the daily prayer of the Jainas. In all religions, a formula consisting of the daily prayer has been prescribed ; and in Jaina religion, this prayer can be lengthened or shortened, according to the occasion or capacity of the worshipper. * Sanskrit rendering : paJcatriMzat SoDaza SaT paJca catvAri dvikam ekaM ca apata dhyAyeta / parameSThivAcakAnAm anyat ca gurUpadezena // 49 // Panchattrinsat soulasa sat pa ucha chatvari dvikam ekan cha japata dhyayeta, Paramesthivachakana to anyat cha gurnpadesena-(49.)

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paayaavaataannnppynnnai tt - T ' '' * - caa -4- - pkttaiyaak

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THE PANCHA PARAMESHTIS * Namo Arihantaram, Namo S daranum. Namo Ayarianam. Vam Carayanam. Namoloe Saltasaruram". Pin:e:dy v Sors

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DRAVY A-SAMGRAHA, 50. These, therefore, are the Mantras consisting of thirty-five, sixteen, six, five, four, two and one letter respectively. These Mantras, should be uttered audibly or repeated mentally. Besides these Mantras, one may utter or meditate on other Mantras taught by one's spiritual preceptors. The commentator, Brahmadeva, says that examples of such Mantras may be found in the work entitled "Pancha-namaskara," consisting of twelve thousand verses." agagagani tangyaadftamisu i gedecer aor get after fafafast out Natthachadughaikammo damsana-suha-nana- viri-yamaio, Suhadehattho appa suddho ariho vichintijjo--(50). Padapatha-Natthachadughaikammo, one who has destroyed the four Ghatiya Karmas. Rank Turpapa-sala-puna-viriya-mayjo, possessed of faith, happiness, knowledge and power. Suhadehattho, existing in an auspicious body. Suddho, pure. ww Appa, soul. Ariho, Arhan. Vichintijjo, to be meditated on. 50. That pure soul existing in an auspicious body, possessed of (infinite) faith, happiness, knowledge and power which has destroyed the four Ghatiya Karmas, is to be meditated on as an Arhat. 113 COMMENTARY. The four kinds of Karma, viz., Jilanavaraniya, Darsana varaniya, Mohantya and Antaraya destroy the natural characteristics of a soul. "dvAdazasahasrapramitapaJcanamaskAragranthakathitakrameNa laghusiddhacakraM vRhasiddhacakramityAdidevArcanavidhAnaM bhedAbhedaratnatrayArAdhaka guruprasAdena jJAtvA dhyAtavyam / " i. e., "One should meditate on the manner of worshipping supreme beings, known as Laghu Siddha Chakra and Brihat Siddha Chakra, as is mentioned in the work called, Pancha-namaskara, consisting of twelve thousand verses, after one is aware of the same through the kindness of a spiritual preceptor, who practises the three jewels." [Brahmadeva's Commentary.] + Sanskrit rendering: naSTacaturghAtikarmA darzanasukhajJAnavIryamayaH / zubhadehastha AtmA zuddhaH arhan vicintanIyaH // 50 // Natachalarghatikarma darianaspkhajnanaviryamayah Subhadehasthah atma suddhah arhan vichintaniyah-(50).

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114 THE SACRED BOOKS OF THE JAINAS. For this reason, these are known as Ghatiya Karmas (destroying Karmas). (1) An Arhat is freed from these four kinds of Karmas, and consequently he possesses the following four excellent qualities, each of which appears at the disappearance of each of the four Ghativa Karmas: viz., perfect knowledge (arising from the destruction of Jnanavaraniya Karma), perfect faith (arising from the destruction of Darsanavaraniya Karma), infinite happiness (arising from the destruction of Mohaniya Karmal and infinite power (arising from the destruction of Antaraya Karma). An Arhat is, therefore, bereft of Jnanavaraniya, Darsanavaraaiya, Mohaniya and Antaraya Karmas and possessed of infinite faith,' 'l... happiness and power. An Arhat is also Suddlia (pure), as he is void of cightco kinds of faults, viz., hunger, thirst, fear, aversion, attachment, illusion, anxiety, old age, sickness, death, fatigue, perspiration, pride, displeasure, astonishment, birth, sleep and sorrrow. From the realistic point of view, an Arhat is without a body; but from the ordinary point of view, we speak of an Arhat to possess a body known as Audarika, which is brilliant as a thousand suns. An Arhat has one thousand and eight synonyms Vitaraga, Sarrajna, etc. According to Jainism, when an Arhat is conceived, is born, is first engaged in penances, is in a state of attaining perfect knowledge and is in the last stage of obtaining Nirvana, the gods Indra, etc., are said to worship him. These worshippings are technically known as Pancha-mahakalyana. I * " kSudhA tRSA bhayaM dveSo rAgo mohazca cintanam / jarA rujA ca mRtyuzca khedaH svedo madA'ratiH / vismayA jananaM nidrA viSAdoSTAdaza smRtaaH| gastarih : ETSTATUT AR SAAT: 11" [Verses quoted in Brahmadeva's Commentary). + "nizcayenAzarIro'pi vyavahAreNa saptadhAturahitadivAkarasahasrabhAsurapara. maudArikazarIratvAt shubhdehsthH|" (Brahmadeva's Commentary). + "indrAdibhirvinirmitAM garbhAvataraNa-janmAbhiSeka niSkamaNa-kevalajJAnotpattinirvANAbhidhAnapaJca-mahAkalyANarUpAM pUjAmarhanti / " [Brahmadeva's Commentary).

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DRAVYA-SALIGRAHA, 51. 115 proo loyasiharatyo Lovee seer. purisAyAro Prah of Loka and NaTTakammadeho loyAloyassa jANo daTThA / purisAyAro appA siddho jhAeha loysihrttho||51||* Natthatthakammadeho loyalopassa janao <Page #176
114 THE SACRED BOOKS OF THE JAINAS. For this reason, these are known as Ghatiya Karmas (destroying Karmas). (1) An Arhat is freed from these four kinds of Karmas, and consequently he possesses the following four excellent qualities, each of which appears at the disappearance of each of the four Ghatiya Karmas: viz., perfect knowledge (arising from the destruction of Jnanavaraniya Karma), perfect faith (arising from the destruction of Dardana varaniya Karma), infinite happiness (arising from the destruction of Mohaniya Karmal and infinite power arising from the destruction of Antaraya Karma). An Arhat is, therefore, bereft of Jnanavaraniya, Darsanavaraniya, Mohaniya and Antaraya Karmas and possessed of infinite faith, knowledge, happiness and power. An Arbat is also Suddha (pure), as he is void of eighteen kinds of faults, riz., hunger, thirst, fear, aversion, attachment, illusion, anxiety, old age, sickness, death, fatigue, perspiration, pride, displeasure, astonishment, birth, sleep and sorrrow." From the realistic point of view, an Arhat is without a body; but from the ordinary point of view, we speak of an Arhat to possess a body known as Audarika, which is brilliant as a thousand suns.t An Arhat has one thousand and eight synonyms Vitaraga, Sarvajna, etc. According to Jainism, when an Arhat is conceived, is born, is first engaged in penances, is in a state of attaining perfect knowledge and is in the last stage of obtaining Nirvana, the gods Indra, etc., are said to worship him. These worshippings are technically known as Pancha-unaha kalyana. I * " kSudhA tRSA bhayaM dveSo rAgo mohazca cintanam / jarA rujA ca mRtyuzca khedaH svedo mdo'rtiH| vismayo jananaM nidrA viSAdoSTAdaza smRtaaH| gactarea : ETSTATAT PRSA: 11" [Verses quoted in Brahmadeva's Commentary). + "nizcayenAzarIro'pi vyavahAreNa saptadhAturahitadivAkarasahasrabhAsurapara. maudArikazarIratvAt shubhdehsthH|" [Brahmadeva's Commentary). + "indAdibhirvinirmitAM garbhAvataraNa-janmAbhiSeka niSkramaNa-kevalajJAnotpattinirvANAbhidhAnapaJca-mahAkalyANarUpAM pUjAmahanti / " [Brahmadeva's Commentary).

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DRAVYA-SAJIGRAHA, 31. 115 NaThThaThThakammadeho loyAloyassa jANo daTThA / purisAyAro appA siddho jhAeha loysihrttho||51||* Natthatthakammadeho loyalopassa janao dattha, Purisayaro appa siddho jhaeha loyasiharattho--(51). Padapatha.-Eman Natthatthakammadeho, void of bodies, produced by eight kinds of Karma. Paretaze Loyaloyassa, of Loka and Aloka. Bet Janao, knower. Dattha, seer. giterate Purisayaro, having the shape of a Purusa. eu Loyasiharattbo, staying at the summit of the universe. **Appa, sonl. R Siddho, Siddha Te Jhkeha, meditate. 51. Meditate on the Siddha-the soul which is bereft of the bodies produced by eight kinds of Karma, which is the seer and knower of Loka and Aloka, which has a shape like a human being and which stays at the summit of the universe. COMMENTARY. Really speaking, a siddha is without a body, and hence incapable of being perceived by the senses. But from the ordinary point of view, a Siddha is said to have a shadowy shape, resembling the figure of a human beingt That is to say, the shape of a Siddha resembles a human figure, but is not clearly defined. The body is like the shadow of a human being. A Siddha may attain a higher stage which is the final one. A Siddha's body is therefore a little less than the final body. A Siddha has not therefore a gross body which results from eight kinds of Karnas. He lives at the summit of Lokakaca, or the universe in a place called the Siddha-sila, beyond which Alokakasa begins. A Siddha, however, has knowledge of everything in Lokakasa and Aloka kasa which existed in the past, exists in the present or * Sanskrit rendering: naSTASTakarmadehaH lokAlokasya zAyakaH drssttaa| puruSAkAraH AtmA siddhaH dhyAyeta lokshikhrsthH||51|| Nastastakarmadehah lokalokasya juayakah drasta, Purusakarah atma siddhah dhyayeta lokasikharasthah-(51). + " nizcayanayenAtIndriyAmUrtaparamaciducchalananirbharazuddhasvabhAvena nirAkAro'pi vyavahAreNa bhUtapUrvanayena kiJcidUnacaramazarIrAkAreNa gatasikthamUSAgarbhAkAravacchAyApratimAvad vA purussaakaarH|" (Brhmadeva's Commentary).

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116 THE SACRED BOOKS OF THE JAINAS. will exist in the future.*Such isa Siddha according to Liii.i-11. and he should be distinguished from persons ordinarily known as Siddhas, who attain wonderful powerst In the Yoga philosoply, such powers are known as Bibhutis. dasaNaNANapahANe vIriyacArittavaratavAyAre / appaM paraM ca muMjai so Ayarizro muNI jhetro // 52 // Damsanananapabane viriyacharittavaratavayare, Appam param cha julijai so ayario muni jheo-(52). ___Padapatha.-dasaNaNANapahANe Damsanananapahane, in which faith and knowledge are eminent. vIriyacArittavaratavAyAre Viriyacharittavaratavayare, in the practice of Virya, Charitra and excellent Tapa. appa Appam, himself. ca Cha, and. paraM Pararm, others. jujai Junjai, fixes. So, he. muNI Muni, sage. Ayario Ayario, Acharya. jhetro Jheo, to be meditated. 52. That sage who attaches himself and others to the practice of Virya (Power), Charitra (Conduct) and Tapa (Penance) in which faith and knowledge are eminent is to be meditated, as Acharya (Preceptor). COMMENTARY. An Acharya is one who practises the five Acharas (kinds of conduct) and advises his disciples to do the same. The five kinds of Acharas are Darsanachara, Jnanachara, Charitrachara, Tapachira and Viryachara. Darsanachara is the turning of oneself to the faith that the soul, consisting of supreme consciousness, is separate from everything else and is the only thing to be meditated on. Jnanachara is the turning of oneself to attainment of the knowledge that the * "lokAlokagatatrikAlavartisamastavastusambandhivizeSasAmAnyasvabhAvAnA mekasamayajJApakadarzakatvAt / " - [Brahmadeva's Commentary]. + " aJjanasiddha-pAdukAsiddha-guTikAsiddha-khaDgasiddha-mAyAsiddhAdilaukika siddh-vilkssnnH|" [Brahmadeva's Commentary] t Sanskrit rendering: darzanajJAnapradhAne vIryacAritravaratapAcAre / AtmAnaM paraM ca yunakti sa AcAryaH muniH dhyeyH||52|| Darsanajnanapradhane Viryacharitravaratapachare. Atmanam param cha yunakti Sa Acharyahmunih Dhyeyah (52).

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DRAVY A-SAMGRAHA, 53. 117 natural characteristics of the soul have no connection with delusion, etc., or attachment and aversion. Charitrachara consists in making the soul tranquil after freeing it from all kinds of disturbances arising from attachment, etc., so that it may enjoy perfect bliss. Tapachara consists in the practice of various kinds of penances by which one can conquer reprenensible desires and attain a true conception of the soul. Viryachara is giving full scope to one's inherent power; so the first four Acharas might not be hindered or destroyed. An Acharya is therefore one who is always engaged in all these five kinds of practices, and by precept as well as by example makes his disciples perform the same. Brahmadeva in bis commentary quotes the following verse which gives the characteristics of an Acharya : "chattIsaguNasamagge paMcavihAcArakaraNasaNdarise / sissANuggahakusale dhammAyarie sadA vaMde // " i.e., "I always bow to Dharmacharya (the preceptor of religion) who possesses the thirty-six qualities, advises the practice of the five kinds of Acharas and is always kind to his disciples." jo rayaNattayajutto NiccaM dhammovaesaNe hirdo| so uvajhAyo appA jadivaravasaho Namo tassa // 53 // t Jo rayanattayajutto nichcham dhammova-esane nirado, So uvajhayo appa jadivaravasaho namo tassa--(53). * "samastaparadravyebhyo bhinnaH paramacaitanyavilAsalakSaNaH svazuddhAtmaivopAdeya iti rucirUpasamyagadarzanam, tatrAcaraNaM pariNamanaM nishcydrshnaacaarH| tasyaiva zuddhAtmano ... mithyAsvarAgAdiparabhAvebhyaH pRthakaparicchadanaM samyakajJAnaM, tatrAcaraNaM pariNamanaM nishcyjnyaanaacaarH| tatraiva rAgAdivikalpopAdhirahitasvAbhAvikasukhAsvAdena nizcalacittaM vItarAgacAritram, tatrAcaraNa pariNamanaM nishcycaaritraacaarH| samastaparadravyecchA nirodhena......svasvarUpe pratapanaM vijayanaM nizcayatapazcaraNaM, tatrAcaraNaM pariNamanaM nizcayatapazcaraNAcAraH / tasyaiva nizcayacaturvidhAcArasya rakSaNArtha svazaktyanavagahanaM nishcyviiryaacaarH|" [Brahmadeva's Commentary). + Sanskrit rendering : yaH ratnatrayayuktaH nityaM dharmopadezane nirtH| sa upAdhyAyaH AtmA yativaravRSabhaH namastasmai // 53 // Yah ratnatrayayuktah nityam dharmopadesane niratah, Sa upadhyayahatmi yativaravrisabhah namastasmai.-(53).

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118 THE SACRED BOOKS OF THE JAINAS. Padapatha.- Jo, who. Uragan Rayanattaya-jutto, possessed of the three jewels, FNichcham, always. paracaa Dhammovaesane, in prrachine religious truths. fazer Nirado, engaged. # So, he. wacanet Jadivaravasaho, the greatest of the great sages. wtar Appa, soul, am Uvajhaya, Upadhyaya (teacher. Tassa, to him. ve Namo, salutation. 53. That being, the greatest of the great sages vrho being possessed of the three jewels is always engaged in preaching the religious truths, is (known as) Upadhyaya (Teacher). Salutation to him. COMMENTARY. Upadhyaya or Teacher is one who is always engaged in teaching others the tenets of Jainism. He is a man possessed of perfect faith, perfect knowledge and perfect conduct. From his preachings a person knows his duties and regulates himself by practising what is desirable and avoiding what is undesirable. The place of Upadhyaya is high among the Jaina sages, as he directly encourages practice of religion by continually preaching the principles of religion. dasaNaNANasamaggaM maggaM mokkhassa jo hu cArittaM / sAdhayadi NiccasuddhaM sAhU sa muNI Namo tassa // 54 // Damsana-nana-samaggam maggam, mokkhassa jo hu charittam, Sadhayadi nichchasuddham sahu sa muni namo tassa-- (54). . Padapatha.- Jo, that. et Muni, sage. avima i Dansana-nanasamaggam, with perfect faith and perfect knowledge. Brave Mokkhassa, of liberation. Hai Maggam, path. Fryse Nichchasuddham, always pure. fari Charittan, conduct. Hu, well. rafe Sadhayadi, practises. Sa, he. En Sahd, Sadhu. Te Tassa, him. a Namo, obeisance. 54. That sage who practises well conduct--which is always pure and which is the path of liberation, with perfect faith and knowledge--is a Sadhu. Obeisance to him. * darzanazAnasamagra mArga mokSasya yaH hi cAritram / sAdhayati nityazuddhaM sAdhuH sa muniH namaH tasmai // 54 // Darsanajnana samagram margam moksasya yah hi charitram, Sadhayati nityasuddham sadhuh sa munih namah tasmai.-(54).

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DRAVYA-SAIGRAHA, 55. 119 COMMENTARY. A Sadhu is one who is always active in attaining perfect conduct with perfect faith and perfect knowledge, and practises penances. The external effort of a Sadhu is seen when he tries to have perfect faith, knowledge and conduct, and practises excellent 1.C.:...* The internal effort of a Sadhu is made when he fixes his mind upon the soul itself, which is the only receptacle of perfect faith, knowledge and conduct and excellent penances. A Sadhu is, therefore, one who is characterised by activity while moving in the path of liberation. This activity is solely directed to the attainment of means to liberation. Herewith ends the detailed description of the characteristics of live kinds of Paramesthis, reverence to whom was inculcated in Verse 49. Bralimadera in his commentary said that, though reverence to five Paramesthis is prescribed from the ordinary point of view, it is really the soul the substratum of the Paramesthis which is to be meditated upon. I jaM kiMcivi ciMtaMto NirIhavittI have jadA sAhU / laghRNaya eyattaM tadAhu taM tassa NiccayaM jhANaM // 55 // Jam kinchivi chintanto nirihavitti have jada sahu, Laddhunaya eyattam tadahu tam tassa nichchayam jhanam-(55). * "udyotanamudyogo nirvahaNaM sAdhanaM ca nistaraNam / hagavagamacaraNatapasAmAkhyAtArAdhanA sadbhiH // " +"sammattaM saNNaNaM saccArittaM hi sattavo ceva / cauro ciTTahi yAdi tamhA AdA hu me saraNaM // " [Verse (quoted in Brahmadera's Cominentary.] "arihaasiddhaayriyaauvjnyaasaadhupNcprmetttthii| te vi hu ciTThahi yAde tamhA prAdA hu me saraNaM // " [Verse quoted in Brahmadeva's Commentary.] Sanskrit rendering: ' yat kiJcidapi cintayan nirIhavRttiH bhavati yadA saadhuH| labdhvA ekatvaM tadA AhuH tat tasya nizcayaM dhyAnam // 55 // Yatkifichidapi chintayan nirihavrittih bhavati yada sadhuh, Labdhva ekatvam tada ahuh tat tasya nischayam dhyanam-(55). - -- - ------- -- --- --

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120 THE SACRED BOOKS OF TIE JAINAS. Padapatha.--er Jada, when. Sahu, Sadhu. Tapi Eyattam, concen tration. Bayer Laddhunaya, attaining siffra Jainkinchivi, anything whatever. fat Chintanto, meditating. Fairit Virilivaitti, void of conscious effort. a Have, becomes. Tada, then. at, Tassa, his. Tam, that. Fasa Nichchayam, real. Jhapam, meditation.my: Ahul, is called. 55. When a Sadhu attaining concentration becomes void of conscious effort by melitating on anything whatever, that state is called real meditation. COMMENTARY. Brahmadeva in his commentary on this verso says that in the primary stage of meditation it is necessary to think of objects other than the ego. e. g., the five Parameshis etc. to steady the mind. When the mind becomes steady by constant practice, as aforesaid, we can arrive at the second stage, where we meditate on the soul itself. This is real meditation. In this stage, one is void of the ten kinds of external possessions and fourteen kinds of internal hindrances belonging to the mind. The external possessions are lands, houses, gold, silver, wealth, rice, inale and female servants, metals other than gold and silver, and utensils. A person immersed in meditation does not at all care about the attainment of all or any of these worldly possessions. At the saino time, he is bereft of delusion, knowledge of the three kinds of sexos, laughter, attachment, aversion, sorrow, fear, hatred, anger, pride, illusion and greed. + These cause the loss of equilibrium of the mind. A person being void of these can concentrate his mind upon anything, and thus attain excellent meditation. * "prAthamikApekSayA savikalpAvasthAyAM viSayakaSAyavaJcanArthaM cittasthirI karaNArthaM paJcaparameSThapAdiparadravyamapi dhyeyaM bhavati / pazcAdabhyAsavazena sthirIbhUte citte sati zuddhabuddhakasvabhAvanijazuddhAtmasvarUpameva dhyeyamityuktaM Hella." [Brahmadeva's Commentary. + "niSpRhavacanena punarmithyAtvaM vedatrayaM hAsyAdiSaTkakrodhAdicatuSTayarUpacatudazAbhyantaraparigraheNa tathaiva kSetravAstuhiraNyasuvarNadhanadhAnyadAsIdAsakupyabhANDAbhidhAnadazavidhabahiraGgaparigraheNa ca rahitaM dhyAtRsvarUpamuktaM bhavati / " [Brahmadeva's Commentary.]

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DRATYA-SANGRAHA, 56,57. 121 mA ciTThaha mA jaMpaha mA ciMtaha kiMvi jeNa hoi thiro / appA appammi ro iNameva paraM have jjhANaM // 56 // Ma chitthaha ma jampaha ma chintaha kimvi jena hoi thiro, Appa appammi ray imamera param hare jjhanam---(56). Padapatna.-kivi Kimri, anything. mA Ia, do not. ciTThaha Chitthaha, act. mA Ma, do not. jaMpaha Jampaha, talk. mA Ta, do not. ciMtaha Chintaha, think. jeza Jena, by which. appA Appa. soul. appammi .Appummi, in the soul. ramao Rao, attached. thiye Thiro, fixed. hoi Hoi. becomes. iggam Inam. this. sva Era, surels. paraM Param, excellent. ujhANaM Jjhanam. meditation have Hare, is. 56. Do not act, do not talk, do not think, so that the soul may be attached to and fixed in itself. This only is excellent meditation. COMMENTARY To attain excellent Dhyana (ineditation). one should turn all his faculties inwards, and restrain all outward movement of the same. First of all, it is necessary to stop all actions and refrain from talk and thought of anything else. Then the soul should turn upon itself anci begin to meditate on its own nature. This is Dhvana. To reacli this stage, one must first check all activities of body, inind and speech which produce disquietude of the soul, for it is impossible to arrive at the quiet stage necessary for meditation if we do not first check the disturbing elements. tavasudavadavaM cedA jjhANarahadhuraMdharo have jamhA / tamahA tattiyaNiradA talladdhIe sadA hoha // 57nt Tavasudaradavam cheda jjhanarahadhurandharo have jamha, Tamha tattiyanirada talladdllie sada hoha--(57). + Sanskirt rendering : mA ceSTata mA jalpata mA cintayata kimapi yena bhavati sthirH| AtmA Atmani rataH idameva paraM bhavati dhyAnam // 56 // Ma chestaca ma jalpata ma chintayata kimapi yena bbavati sthirah. Atmi atmani ratah idamera parain bhavati dhyana--(56). Sanskrit reuering: tapaHzratavratavAn cetA dhyAnarathadhuraMdharaH bhavati yasmAt / tasmAt tastritayanirataH tallabdhyai sadA bhavata // 57 // Tapahsrutavratavan cheta dhyavarathadhurandharah bhavati yasmat, Tasmat tattritayaniratah tallabdhai sada bhahata--(571.

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122 THE SACRED BOOKS OF THE JAINAS. Padapatha.-ove Jamha, because. magagaca Tavasudavadavam, possessed of Tapa, Sruta and Vrata. ac Cheda, soul. Hrrregina Jjhanarahadhurandharo, the holder of the axle of the chariot of Dhyana. Have, is Hug Tamha, therefore. Angel Talladdhie, to attain that. ar Sada, always aftrafeer Tattiyanirada, engaged in these three. Hoha, become. 57. As a soul which (practisos) penances, (holds) vows and (has knowledge of) scriptures, becomes capable of holding the axle of the chariot of meditation, so to attain that (meditation) be always engaged in these three fi.e., penanr:cs, vows and Sastras.) COMMENTARY. It is said that only he who practises penances, keeps vowe and acquires knowledge of scriptures, becomes capable of practising meditation by concentrating his mind on the inward soul. Therefore it is absolutely necessary for one who wishes to practise ineditation to turn himself first of all towards the practice of penances, keeping o vows and knowing the scriptures. The twelve kinds of penances Tapa), six external (Vahya) anc six interal (Abhyantara) and the five kinds of Vrata have beer described in Verse 35. davva-saMgahamiNaM muNiNAhA dosa-saMcayacudA sudpunnnnaa| sodhayaMtu taNusuttadhareNaNemicaMdamuNiNA bhaNiyaM jaM // 58 // Davvasamgahaminam muoinaha dosasamchayachuda sudapunna, Sodhayantu tanusuttadharena Nemichandamunina bha niyam jam--(58). Padapatha.--Agreter Tanusuttadharena, whose knowledge of Sastra is very little. They come Nemichandamunina, the sage Nemichandra. Jam which. Inam, this. Mind Davra-samgahara, Dravyasamgraha. * Sanskrit rendering: dravyasaMgrahamidaM muninAthAH doSasaMcayacyutAH shrutpuurnnaaH| giltere TOETTU AARAAT 119611. Dravya-samgrahamidam innnninathah, Dosa-sa fichaya-chyutah srutaparnah; Sodhayantu tanusutradharena, Nemichandramuning bhaaitam yat-(5

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DRAVY A-SANGRAHA, 58. Bhaniyam, told. Sadapunna, full of the (knowledge of Sastras). - Dosasamchaynchuda, void of the collection of faults. paha, the great sages Sodhayantu, correct. Mupi 123 58. Let the great sages, full of the (knowledge) of Sastras and freed from the collection of faults, correct this Dravya-samgraha, which is spoken by the sage Nemichandra who has little (knowledge) of the Sastras. COMMENTARY. In this last verse, the author, Nemichandra Siddhanta-chakravarti, in all humility belittles himself and acknowledging that there may be defects in his work, asks the great sages to correct the same. The metre of this verse is different from the preceding ones, as it is the colophon containing the name of the work and the author.

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Y. THE UNIVER ; RECEIVON 27 FEB 1925 ALLAHABAD.

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zrIbrahma-deva-viracitA dravya-saMgraha-vRttiH /

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zrIbrahmadevaviracitA drvysNgrhvRttiH| maGgalAcaraNam / praNamya paramAtmAnaM siddhaM trailokyavanditam / svAbhAvikacidAnandasvarUpaM nirmalAvyayam // 1 // zuddhajIvAdidravyANAM dezakaM ca jinezvaram / dravyasaMgrahasUtrANAM vRttiM vakSye samAsataH // 2 // atha mAlavadeze dhArAnAmanagarAdhipatirAjabhojadevAbhidhAnakalikAlacakravartisambandhinaH zrIpAlamaNDalezvarasya sambandhinyAzramanAmanagare zrImunisuvratatIrthakaracaityAlaye zuddhAtmadravyasaMvittisamutpannasukhAmRtarasAsvAdaviparItanArakAdiduHkhabhayabhItasya paramAtmabhAvanotpannasukhasudhArasapipAsitasya bhedAbhedaratnatrayabhAvanApriyasya bhavyavarapuNDarIkasya bhANDAgArAdyanekaniyogAdhikArisomAbhidhAnarAjazreSThino nimittaM zrInemicandrasiddhAntidevaiH pUrva SaDaviMzavigAthAbhilaghudravyasaMgrahaM kRtvA pazcAdvizeSatattvaparijJAnArtha viracitasya bRhadravyasaMgrahasyAdhikArazuddhipUrvakatvena vRttiH prArabhyate / tatrAdau "jIvamajIvaM dabbaM" ityAdisaptaviMzatigAthAparyanta SaDdravyapazcAstikAyapratipAdakanAmA prathamo'dhikAraH / tadanantaraM "AsavabaMdhaNa" ityAyekAdazagAthAparyantaM saptatattvanavapadArthapratipAdanamukhyatayA dvitIyo mahAdhikAraH / tataHparaM "sammaIsaNaNANaM" ityAdiviMzatigAthAparyantaM mokSamArgakathanamukhyatvena tRtIyo'dhikArazca / ityaSTAdhikapaJcAzadgAthAbhiradhikAratrayaM jJAtavyam / /

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dravyasaMgrahavRttiH / gAthA - 1 tatrApyAdau prathamAdhikAre caturdazagAthAparyantaM jIvadravyavyAkhyAnam / tataH - paraM "ajjIva puNa pro" ityAdigAthASTakaparyantamajIvadravyakathanam / tataH - para "evaM chabbheyamidaM" evaM sUtrapaJcakaparyantaM paJcAstikAyavivaraNam / iti pratramAdhikAramadhye 'ntarAdhikAratrayamavaboddhavyam / / 1 tatrApi caturdazagAthAsu madhye namaskAra mukhyatvena prathamagAthA | jIvAdinavA'dhikArasUcanarUpeNa "jIvo uvaoogamao" ityAdidvitIyasUtragAthA / tadanantaraM navAdhikAravivaraNarUpeNa dvAdazasUtrANi bhavanti / tatrApyAdA jIvasiddhArtha "tikAle cadupANA" itiprabhRtisUtramekam, tadanantaraM jJAnadarzanopayogadvayakathanArtha "uvaoogo duviyappo" ityAdigAthAtrayam, tataH paramamUrtta - ttvakathanena " vaNNa rasa paMca " ityAdisUtramekam, tato'pi karmakartRtvapratipAdanarUpeNa '"puggalakammAdINaM" itiprabhRtisUtramekam, tadanantaraM bhoktRtvanirUpaNArtha "vavahArA suhadukkhaM " ityAdisUtramekam, tataH paraM svadehapramitisiddhArtha "aNugurudehapamANo" itiprabhRtisUtramekam, tato'pi saMsArijIvasvarUpakathanena "puDhavijalateuvAU" ityAdigAthAtrayam, tadanantaraM "NikammA aTThaguNA " itiprabhRtigAthApUrvArdhena siddhasvarUpakathanam, uttarArdhena punarUdrdhvagatisvabhAvaH / iti namaskArAdicatu' dazagAdhAmelApakena prathamAdhikAre samudAyapAtanikA / 2 athedAnoM gAthApUrvArddhana sambandhA'bhidheyaprayojanAni kathayAmyuttarArddhena ca maGgalArthamiSTadevatAnamaskAraM karomItyabhiprAyaM manasi dhRtvA bhagavAn sUtramidaM pratipAdayati / vyAkhyA- 'vaMde' ityAdikriyAkArakasambandhena padakhaNDanArUpeNa vyAkhyAnaM kriyate / 'vaMde' ekadezazuddhanizcayanayena svazuddhAtmArAdhanalakSaNabhAvastavanena, asadbhUtavyavahAranayena tatpratipAdakavacanarUpadravyastavanena ca 'vande' namaskaromi / paramazuddhanizcayanayena punarvandhavandakabhAvo nAsti / sa kaH karttA, ahaM nemicandrasiddhAntidevaH / kathaM vande ? " sabbadA" sarvakAlam / kena ? "sirasA" uttamAGgena / "taM" karmmatApannaM vItarAgasarvajJam / taM kiMviziSTam ? 'deviMdavidavaMda' mokSapadAbhilASidevendrAdivandyam, "bhavaNAlayacAlIsA viMtaradevANa hoMti vattIsA / kappAmaracauvIsA caMdo sUro se tira || 1 |" iti gAthAkathitalakSaNendrANAM zatena vanditaM devendravRndavandyam / "jeNa" yena 1

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dravyasaMgrahavRttiH / gAthA-1 bhagavatA kiM kRtaM ? "NihiTThaM" nirdiSTaM kathitaM pratipAditam / kiM "jIvamajIvaM davvaM" jIvAjIvadravyadvayam / tadyathA,-sahajazuddhacaitanyAdilakSaNaM jIvadravyaM, tadvilakSaNaM punalAdipaJcabhedamajIvadravyaM ca, tathaiva ciccamatkAralakSaNazuddhajIvAstikAyAdipaJcAstikAyAnAM, paramacijyotiHsvarUpazuddhajIvAdisaptatattvAnAM, nirdoSaparamAtmAdinavapadArthAnAM ca svarUpamupadiSTam / punarapi kathambhUtena bhagavatA ? "jiNavaravasaheNa" jitamithyAtvarAgAditvena ekadezajinAH asaMyatasamyagdRSTayAdayasteSAM varAH gaNadharadevAsteSAM jinavarANAM vRSabhaH pradhAno jinavaravRSabhastIrghakaraparamadevastena jinavara-vRSabheNeti // atrAdhyAtmazAstra yadyapi siddhaparameSThinamaskAra ucitastathApi vyavahAranayamAzritya pratyupakArasmaraNArthamahatparameSThinamaskAra eva kRtaH / tathAcoktaM"zreyomArgasya saMsiddhiH prasAdAtparameSThinaH / ityAhustadguNastotraM zAstrAdA munipuGgavAH // 1 // " atra gAthAparArddhana-"nAstikatvaparIhAraH ziSTAcAraprapAlanam / puNyAvAptizca nirvinaH zAstrAdau tena saMstutiH // 2 // " iti zlokakathitaphalacatuSTayaM samIkSamANA granthakArAH zAstrAdau tridhA devatAyai tridhA namaskAraM kurvanti / ityAdimaGgalavyAkhyAnaM sUcitam / maGgalamityupalakSaNam / uktaM ca-"maMgalanimittahau~ parimANaM NAma taha ya kattAraM / vAgariya chappi pacchA vakkhANau sattha-mAyario // 1 // " "vakkhANau" vyAkhyAtu / sa kaH ? "Ayario" prAcAryaH / kaM ? "satthaM" zAstra "pacchA" pazcAt / kiM kRtvA pUrva ? "vAgariya, vyAkRtya vyAkhyAya / kAna ? "chappi" SaDapya'dhikArAn / kathaMbhUtAn ? "maMgalanimittaheuM parimANaM NAma taha ya kattAraM" maGgalaM nimittaM hetu parimANaM nAma kartR saMjJAmiti / iti gAdhAkathitakrameNa maMgalAdyadhikAraSaTkamapi jJAtavyam // gAthApUrvArddhana tu sambandhAbhidheyaprayojanAni sUcitAni / kathamiti cet ? vizuddhajJAnadarzanamvabhAvaparamAtmamvarUpAdivivaraNampo vRttigrantho vyAkhyAnam / vyAkhyeyaM tu tatpratipAdakasUtram / iti vyAkhyAnavyAkhyeyasamvandho vijJeyaH / yadeva vyAkhyeyasUtramuktaM tadevAbhidhAnaM vAcakaM pratipAdakaM bhaNyate, anantajJAnAghanantaguNAdhAraparamAtmAdisvabhAvo'bhidheyo vAcyaH pratipAdyaH / ityabhidhAnA

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dravyasaMgrahavRttiH / gAthA-2 bhidheyasvarUpaM boddhavyam / prayojanaM tu vyavahAreNa SaDdravyAdiparijJAnam , nizcayena nijanira janazuddhAtmasaMvittisamutpannanirvikAraparamAnandaikalakSaNasukhAmRtarasAsvAdarUpaM svasaMvedanajJAnam / paramanizcayena punastatphalarUpA kevalajJAnAdyanantaguNAvinAbhUtA nijAtmopAdAnasiddhAnantasukhAvAptiriti / evaM namaskAragAthA vyAkhyAtA // 1 // atha namaskAragAthAyAM prathamaM yadukta jIvadravyaM tatsambandhe navAdhikArAn saMkSepeNa sUcayAmIti abhiprAyaM manasi sampradhArya kathanasUtramiti nirUpayati / vyAkhyA / "jIvo" zuddhanizcayanayenAdimadhyAntavarjitasvaparaprakAzakAvinazvaranirupAdhizuddhacaitanyalakSaNanizcayaprANena yadyapi jIvati, tathApyazuddhanayenAnAdikarmabandhavazAdazuddhavyabhAvaprAgairjIvatIti jIvaH / "uvogamao" zuddhadravyArthikanayena yadyapi sakalavimalakevalajJAnadarzanopayogamayastathApyazuddhanayena kSAyopazamikajJAnadarzananivRttatvAt jJAnadarzanopayogamayo bhavati / "amutti', yadyapi vyavahAreNa mUrtakAdhInatvena sparzarasagandhavarNavatyA mUrtyA saMhitatvAnmUrtastathApi paramArthenAmUrtAtIndriyazuddhabuddhaikasvabhAvatvAdamUrtaH / "kattA" yadyapi bhUtArthanayena niSkiyaTakotkIrNajJAyakaikasvabhAvo'yaM jIvastathApyabhUtArthanayena manovacanakAyavyApArotpAdakakarmasahitatvena zubhAzubhakarmakartRtvAt kartA / "sadehaparimANo" yadyapi nizcayena sahajazuddhannokAkAzapramitAsaGkhyayapradezastathApi vyavahAreNAnAdikarmavandhAdhInatvena zarIranAmakarmodayajanitopasaMhAravistArAdhInatvAn ghaTAdibhAjanasthapradIpavat svadehaparimANaH / "bhottA' yadyapi zuddhadravyArthikanayena rAgAdivikalpopAdhirahitasvAtmotthasukhAmRtabhoktA, tathApyazuddhanayena tathAvidhasukhAmRtabhojanAbhAvAcchubhAzubhakarmajanitasukhaduHkhabhoktatvAdbhoktA / "saMsArattho" yadyapi zuddhanizcayanayena niHsaMsAranityAnandaikasvabhAvastathApyazuddhanayena dravyakSetrakAlabhavabhAvapaJcaprakArasaMsAre tiSThatIti saMsArasthaH / "siddho" vyavahAreNa svAtmopalabdhilakSaNasiddhatvapratipakSabhUtakarmodayena yadyapyasiddhastathApi nizcayanayenAnantajJAnAnanta-guNasvabhAvatvAt siddhH| "so sa evaM guNaviziSTo jIvaH / "visssoddhddhgii|' yadyapi vyavahAreNa caturgatijanakakarmodayavazenordhvAdhastiryaggatisvabhAvastathApi nizcayena kevalajJAnAdyanantaguNAvAptilakSaNamokSagamanakAle visrasA

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dravyasaMgrahavRttiH / gAthA-3 svabhAvenoddhvagatizceti / atra padakhaNDanArUpeNa zabdArthaH kathitaH, zuddhAzuddhanayadvayavibhAgena nayArtho'pyuktaH / idAnI matArthaH kathyate / jIvasiddhizcArvAkaM prati, jJAnadarzanopayogalakSaNaM naiyAyika prati, amUrtajIvasthApanaM bhaTTacArvAkadvayaM prati, karmakartRtvasthApanaM sAMkhyaM prati, svadehapramitisthApanaM naiyAyikamImAMsakasAMkhyatrayaM prati, karmabhoktatvavyAkhyAnaM bauddhaM prati, saMsArasthavyAkhyAnaM sadAzivaM prati, siddhatvavyAkhyAnaM bhaTTacArvAkadvayaM prati, uddhvagatisvabhAvakathanaM mANDalikagranthakAraM prati, iti matArtho jJAtavyaH / AgamArthaH punaH "astyAtmAnAdibaddhaH" ityAdi prasiddha eva / zuddhanayAzritaM jIvasvarUpamupAdeyaM, zeSa ca heyam / iti heyopAdeyarUpeNa bhAvArtho'pyavaboddhavyaH / evaM zabdanayamatAgamabhAvArtho yathAsambhavaM vyAkhyAnakAle sarvatra jJAtavyaH / iti jiivaadimvaadhikaarsuucnsuutrgaathaa||2|| ataHparaM dvAdazagAghAbhirnavAdhikArAna vivRNoni, tatrAdau jIvasvarUpaM kthyti| vyAkhyA-"tikAle cadupANA" kAlatraye catvAraH prANA bhavanti / te ke "iMdiya balamAu ANapANo ya" atIndriyazuddhacaitanyaprANAtpratizatrupakSabhUtaH kSAyopazamika indriyaprANaH, anantavIryalakSaNabalaprANAdanantaikabhAgapramitA manovacanakAyabalaprANAH, anAdyanantazuddhacaitanyaprANaviparItatadvilakSaNa: sAdiH sAntazcAyu:-prANaH, ucchavAsaparAvartotpannakhedarahitavizuddhacitprANAdviparItasadRza AnapAnaprANaH / "vavahArA so jIvo" itthaMbhUtaizcaturbhirdravyabhAvaprANairyathAsaMbhavaM jIvati jIviSyati jIvitapUrvo vA yo vyavahAranayAtsa jIvaH / dravyendriyAdidravyaprANA anupacaritAsadbhU tavyavahAraNa, bhAvendriyAdiH kSAyopazamikabhAvaprANAH punarazuddhanizcayena / sattAcaitanyabodhAdiH zuddhabhAvaprANAH nizcayanayeneti "NiccayaNayado du cedaNA jassa" zuddhanizcayacayataH sakAzAdupAdeyabhUtA zuddhacetanA yasya sa jIvaH, evaM vacchakkhabhavasAriccha, samgANirayapiyarAya / cullayahaMDiya puNamaDau, nava diLaMtA jAya // 1 // iti dohakakathitanavadRSTAntaizcArvAkamatAnusAriziSyasaMbodhanArtha jIvasiddhivyAkhyAnena gAthA gatA // 3 // atha gAthAtrayaparyantaM jJAnadarzanopayogadvayaM kathyate / tatra prathamagAthAyAM

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dravyasaMgrahavRttiH / gaathaa-4|5 mukhyavRttyA darzanopayogavyAkhyAnaM karoti / yatra mukhyatvamiti vadati tatra yathAsaMbhavamanyadapi vivakSitaM labhyata iti jJAtavyam / . . ___ vyAkhyA--"uvaogo duviyappo" upayogo dvivikalpa: "dasaNa NANaM ca" nivi kalpakaM darzanaM savikalpakaM jJAnaM, ca punaH "dasaNaM cadudhA" darzanaM caturdhA bhavati "cakkhuacakakhU ohI daMsaNamadha kevalaM NeyaM" cakSurdarzanamacakSurdarzanamavadhidarzanamatha atho kevaladarzanamiti vijJeyam / tathAhi-AtmA hi jagatrayakAlatrayavartisamastavastumAmAnyagrAhakasakalavimalakevaladarzanasvabhAvastAvat pazcAdanAdikarmabandhAdhInaH san cakSurdarzanAvaraNakSayopazamAhiraGgadravyendriyAlambanAcca mUrtasattAsAmAnyaM nirvikala' saMvyavahAreNa pratyakSamapi nizcayena parokSarUpeNaikadezena yatpazyati taccakSurdarzanam / tathaiva sparzanarasanagrANazrotrendriyAvaraNakSayopazamatvAtsvakIyasvakIyabahiraGgadravyendriyAlambanAJca mUrta sattAsAmAnya vikalparahitaM parokSarUpeNaikadezena yatpazyati tadacakSurdarzanam / tathaiva ca manaindriyAvaraNakSayopazamAtsahakArikAraNabhUtASTadalapadmAkAradravyamano'valambanAcca mUrttAmUrta samastavastugatasattAsAmAnya vikalparahitaM parokSarUpeNa yatpazyati tanmAnasamacatudarzanam / sa evAtmA yadavadhidarzanAvaraNakSayopazamAnmUtavastugatasattAsAmAnya nirvikalparUpeNaikadezapratyakSeNa yatpazyati tadavadhidarzanam / yatpuna: sahajazuddhasadAnandaikApaparamAtmatattvasaMvittiprAprivalena kevaladarzanAvaraNakSaye sati mUrttAmUrtasamastavastugatasattAsAmAmya vikalparahitaM sakalapratyakSarUpeNaikasamaye pazyati taTupAdeyabhUtaM kSAyika kevaladarzanaM jJAtavyamiti // 4 // * athASTavikalpaM jJAnopayogaM prtipaadyti|| vyAkhyA-" NANaM adRviyappaM, jJAnamaSTavikalpaM bhavati / "madisudaohI aNNANaNANANi" atrASTavikalpamadhye matizrutAvadhayo mithyAtvodayavazAdviparItAbhinivezarUpANyajJAnAni bhavanti, tAnyeva zuddhAtmAditattvaviSaye viparItAbhinivezarahitatvena samyagdRSTijIvasya samyagjJAnAni bhavanti / "maNapajaya kevalamavi" manaHparyayajJAnaM kevalajJAnamapyevamaSTavidhaM jJAnaM bhavati, "paJcakkhaparokkhabheyaM ca pratyakSaparokSabhedaM ca avadhimanaHparyayadvayamekadezapratyakSa, vibhaGgAvadhirapi dezapratyakSa, kevalajJAnaM sakalapratyakSa zeSacatuSTayaM parokSamiti / ito vistAra:- AtmA hi nizcayanayena sakalavimalAkhaNDaikapratyakSapratibhAsamaya

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dravyasaMgrahavRttiH / gAthA-5 kevalajJAnarUpastAvat / sa ca vyavahAreNAnAdikarmabandhapracchAditaH sanmatijJAnAvaraNIyakSayopazamAdvIryAntarAyakSayopazamAcca bahiraGgapaJcendriyamano'valambanAcca mUrttAmUrta vastvekadezena vikalpAkAreNa parokSarUpeNa sAvyavahArikapratyakSarUpeNa vA yajjAnAti tatkSAyopazamika matijJAnam / kiJca chadmasthAnAM vIryAntarAyakSayopazamaH kevalinAM tu niravazeSakSayaH jJAnacAritrAdyutpattI sahakArI sarvatra jJAtavyaH / saMvyavahAralakSaNaM kathyate-samIcIno vyavahAraH saMvyavahAraH / pravRttinivRttilakSaNa: saMvyavahAro bhaNyate / saMvyavahAre bhavaM sAvyavahArika pratyakSam / yathA ghaTarUpamidaM mayA dRSTamityAdi / tathaiva zrutajJAnAvaraNakSayopazamAnoindriyAvalambanAca prakAzopAdhyAyAdibahiraGgasahakArikAraNAca mUtamUrtavastulokAlokavyAptijJAnarUpeNa yadaspaSTaM jAnAti tatparokSa zrutajJAnaM bhaNyate / kiJca vizeSa:-zabdAtmakaM zrutajJAnaM parokSameva tAvat, svargApavargAdibahiviSayaparicchittiparijJAnaM vikalparUpaM tadapi parokSa', yatpunarabhyantare sukhaduHkhavikalparUpo'hamanantajJAnAdirUpo'hamiti vA tadISatparokSam, yacca nizcayabhAvazrutajJAnaM tacca zuddhAtmAbhimukhasukhasaMvittisvarUpaM svasaMvittyAkAreNa savikalpamapIndriyamanojanitarAgAdivikalpajAlarahitatvena nirvikalpam, abhedanayena tadevAtmazabdavAcyaM vItarAgasamyakacAritrAvinAbhUtaM kevalajJAnApekSayA parokSamapi saMsAriNAM kSAyikajJAnAbhAvAt kSAyopazamikamapi pratyakSamabhidhIyate / atrAha ziSyaH-"Adye parokSa miti tattvArthasUtre matizrutadvayaM parokSaM bhaNitaM tiSThati kathaM pratyakSa bhvtiiti| parihAramAha-tadutsargavyAkhyAnam , idaM punarapavAdavyAkhyAnaM, yadi tadutsargavyAkhyAnaM na bhavati tarhi matijJAnaM kathaM tattvArthe parokSaM bhaNitaM tiSThati / tarkazAstra sAMvyavahArikaM pratyakSa kathaM jAtam / yathA apavAdavyAkhyAnena matijJAnaM parokSamapi pratyakSajJAnaM tathA svAtmAbhimukhaM bhAvazrutajJAnamapi parokSa satpratyakSa bhaNyate / yadi punarekAntena parokSa bhavati tarhi sukhaduHkhAdisaMvedanamapi parokSa prApnoti, na ca tathA / tathaiva ca sa evAtmA avadhijJAnAvaraNIyakSayopazamAnmUrta vastu yadekadezapratyakSaNa savikalpaMjAnAti tadavadhijJAnam / yatpunarmana:paryayajJAnAvaraNakSayopazamAdbIryAntarAyakSayopazamAcca svakIyamano'valamvanena parakIyamanogataM mUrttamarthamekadezapratyakSaNa savikalpaM jAnAti tadiha matijJAnapUrvaka manaHparyayajJAnam / tathaiva nijazuddhA

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dravyasaMgrahavRttiH / gAthA-6 tmatattvasamyazraddhAnajJAnAnucaragananaukAgradhyAnena kevalajJAnAvaraNAdighAticatuSTayakSaye sati yatsamutpadyate tadeva samastadravyakSetrakAlabhAvagrAhakaM sarvaprakAropAdeyabhUtaM kevalajJAnamiti / atha jJAnadarzanopayogadvayavyAkhyAnasya nayavibhAgenopasaMhAraH kathyate / vyAkhyA / "aTTha cadu NANa daMsaNa sAmaNNaM jIvalakkhaNaM bhaNiyaM" aSTavidhaM jJAnaM caturvidhaM darzanaM sAmAnya jIvalakSaNaM bhaNitam / sAmAnyamiti ko'rthaH saMsArijIvamuktajIvavivakSA nAsti, athavA zuddhAzuddhajJAnadarzanavivakSA naasti| tadapi kathamiticed sAmAnyalakSaNamiti vacanAt, kasmAtsAmAnya jIvalakSaNaM bhaNitaM "vavahArA" vyavahArAt vyavahAranayAt / atra kevalajJAnadarzanaM prati zuddhasadbhUtazabdavAcyo'nupacaritasadbhUtavyavahAraH, dmasthajJAnadarzanAparipUrNApenayA punarazuddhasadbhUtazabdavAcya upacaritasadbhUta vyavahAraH, kumatikuzrutavibhaGgatraye punarupacaritAsadbhUtavyavahAraH / "suddhaNayA suddhaM puNa daMsaNaM NANaM' zuddhanizcayanayAtpunaH zuddhamakhaNDaM kevalajJAnadarzanadvaya jIvalakSaNamiti / kiJca mAnadarzanoponApiyannAcAnupayonazanTena vivakSitArthaparicchittilakSaNo'rthagrahaNavyApAro gRhyate / zubhAzubhazuddhopayogatrayavivakSAyAM punarupayogazabdena zubhAzubhazuddhabhAvanaikarUpamanuSThAnaM jJAtavyamiti / atra sahajazuddhanirvikAraparamAnandaikalanaNasya sAkSAdupAdeyabhUtasyAkSayasukhasyopAdAnakAraNatvAtkevalajJAnadarzanadvayamupAdeyamiti / evaM naiyAyika prati guNaguNibhedaikAntanirAkaraNAmupayogavyAnyAnena gAthAtraya gatam // 6 // . ___ aghAmUrtAtIndriyanijAtmadravyasaMvittirahitena mUrtapaJcendriyaviSayAsakta ne ca yadupArjitaM mUrtta karma taMdudayena vyavahAreNa mUrto'pi nizcayenAmUrto jIva ityupadizati / ___ vyaakhyaa| "vaNNa rasa paJca gaMdhA do phAsA aTTa NiccayA jIve No saMti" zvetapItanIlAruNakRSNasaMjJAH paJca varNAH; tinakaTukakapAyAmlamadhurasaMjJAH paJca rasAH, sugandhadurgandhasaMjJau dvau gandhau, zItoSNasnindharUkSamRdukarkazagurulaghusaMjJA aSTau sparzAH; "NiccayA" zuddhanizcayanayAt zuddhabuddhakasvabhAve zuddhajIve na santi / "amutti tado" tataH kAraNAdamUrtaH, yadyamUrtastarhi tasya kathaM karmabandha iti cet "vavahArA mutti" anupacaritAsadbhU tavyavahArAnmUrto

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dravyasaMgrahavRttiH / gaathaa-7|8 yatastadapi kasmAt "baMdhAdo' anantajJAnAdyapalambhalakSaNamokSavilakSaNAdanAdikarmabandhanAditi / tathA coktaM kathaMcinmUtamUrtajIvalakSaNam-"baMdhaM paDie yattaM lakkhaNado havadi tassa bhiNNattaM / tamhA amuttibhAvo NegaMto hodi jIvassa / 1 / " ayamatrArthaH-yasyaivAmUrtasyAtmanaH prApyabhAvAdanAdisaMsAre bhramito'yaM jIvaH sa evAmUrto mUrtapaJcendriyaviSayatyAgena nirantaraM dhyAtavyaH / iti bhaTTacArvAkamataM pratyanUtajIvasthApanamukhyatvena sUtraM gatam // 7 // atha niSkriyAmUrnaTakotkIrNajJAyakaikasvabhAvena karmAdikartRtvarahito'pi jIvo vyavahArAdinayavibhAgena kartA bhavatIti kathayati / vyAkhyA / atra sUtre bhinnaprakramarUpavyavahitasambandhena madhyapadaM gRhItvA vyAkhyAnaM kriyate / "prAdA'' AtmA "puggalakammAdINaM kattA vavahArado du" pudgalakarmAdInAM kartA vyavahAratastu punaH, tathAhi manovacanakAyavyApArakriyArahitanijazuddhAtmatattvabhAvanAzUnyaH sannanupacaritAsadbhUtavyavahAreNa jJAnAvaraNAdidravyakarmaNAmAdizabdenaudArikavaikriyikAhArakazarIratrayAhArAdiSaTparyAptiyo / gyapudgalapiNDarUpanokarmaNAM tathaivopacaritAsadbhUtavyavahAreNa bahirviSayaghaTapaTAdInAM ca kartA bhavati / "NiJcayado cedaNakammANa " nizcayanayatazcetanakarmaNAM tadyathA rAgAdivikalpopAdhirahitaniSkiyaparamacaitanyabhAvanArahitena yadupArjitaM rAgAdyutpAdaka karma tadudaye sati niSkriyanirmalasvasaMvittimalabhamAno bhAvakarmazabdavAcyarAgAdivikalparUpacetanakarmaNAmazuddhanizcayena kartA bhavati / azuddhanizcayasyArthaH kathyate-karmopAdhisamutpannatvAdazuddhaH, tatkAle taptAya:piNDavattanmayatvAcca nizcayaH, ityubhayamelApakanAzuddhanizcayo bhaNyate / "suddhaNayA suddhabhAvANaM" zubhAzubhayogatrayavyApArarahitena zuddhabuddhaikasvabhAvena yadA pariNamati tadAnantajJAnasukhAdizuddhabhAvAnAM chadmasthAvasthAyAM bhAvanArUpeNa vivakSitaikadezazuddhanizcayena kartA, muktAvasthAyAM tu zuddhanayeneti / kintu zuddhAzuddhabhAvAnAM pariNamamAnAnAmeva kartRtvaM jJAtavyam , na ca hastAdivyApArarUpANAmiti / yato hi nityaniraJjananiSkriyanijAtmasvarUpabhAvanArahitasya karmAdikartRtvaM vyAkhyAtam , tatastatraiva nijazuddhAtmani bhAvanA karttavyA / evaM sAMkhyamataM pratyekAntAkartRtvanirAkaraNamukhyatvena gAthA gatA // 8 //

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dravyasaMgrahavRttiH / gAthA-6 / 10 ___ atha yadyapi zuddhanayena nirvikAraparamAhlAdaikalakSaNasukhAmRtasya bhoktA tathApyazuddhanayena sAMsArikasukhaduHkhasyApi bhoktAtmA bhavatItyAkhyAti / ___ vyAkhyA / "vavahArA suhadukkhaM puggala kammaphalaM pabhujedi" vyavahArAtsukhaduHkharUpaM pudgalakarmaphalaM prabhuGkte / sa kaH kartA "AdA" AtmA "NiccayaNayado cedaNabhAvaM Adassa' nizcayanayatazcetanabhAvaM bhuGkte "khu" sphuTaM kasya sambandhinamAtmanaH svasyeti / tadyathA-AtmA hi nijazuddhAtmasaMvittisamudbhUtapAramArthikasukhasudhArasabhojanamalabhamAna upacaritAsadbhUtavyavahAreNeSTAniSTapaJcendriyaviSayajanitasukhaduHkhaM bhuGkte tavaivAnupacaritAsadbhUtavyavahAreNAbhyantare sukhaduHkhajanaka dravyakarmarUpaM sAtAsAtodayaM bhuGkte / sa evAzuddhanizcayanayena harSaviSAdarUpaM sukhaduHkhaM ca bhuGkte / zuddhanizcayanayena tu paramAtmasvabhAvasamyagazraddhAnajJAnAnuSTAnotpannasadAnandaikalakSaNaM sukhAmRtaM bhuta iti / atra yasyaiva svAbhAvikasukhAmRtasya bhojanAbhAvAdindriyamugvaMbhuvAnaH san saMsAre paribhramati tadevAtIndriyasukhaM sarvaprakAreNopAdeyamityabhiprAyaH / evaM kartA karmaphalaM na bhuta iti bauddhamataniSedhArtha bhoktRtvavyAkhyAnarUpeNa sUtraM gatam // 6 // .... . . atha nizcayena lokapramitAsaMkhyeyapradezamAtropi vyavahAreNa dehamAtro jIva ityAvedayati / . . vyaakhyaa| "aNugurudehapamANo" nizrayena mvadehAninnamya kevalajJAnAdyanantaguNArAzerabhinnamya nijazuddhAtmasvarUpasyopalabdherabhAvAttathaiva dehamamatvamUlabhUtAhArabhayamaithunaparigrahasaMjJAprabhRtisamastarAgAdivibhAvAnAmAsaktisadbhAvAcca yadupArjitaM zarIranAmakarma tadudaye sati aNugurudehapramANo bhavati / sa kaH kartA "cedA" cetayitA jIvaH / kasmAt "uvasaMhArappasappado" upasaMhAraprasarpataH shriirnaamkrmjnitvistaaropsNhaardhrmaabhyaamityrthH| ko'tra dRSTAntaH, yathA pradIpo mahadbhAjanapracchAditastadbhAjanAntaraM sarva prakAzayati laghubhAjanapracchAditastadbhAjanAntaraM prakAzayati / punarapi kasmAta "asamuhado" asamudghAtAt vedanAkaSAyavikriyAmaraNAntikataijasAhArakakevalisaMjJasaprasamudghAtavarjanAna / tathA coktaM saptasamudghAtalakSaNam- "veyaNakasAyaveprovviyamAraNAMtino smudghaado| tejAhAro chaTTho sattamau kevalINaM tu / 1 / " tadyathA "mUlasarIramacchaMDiya uttaradehassa jIvapiMDassa / NiggamaNaM dehATo havadi samadaghATayaM gAAma |1||"

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dravyasaMgrahavRttiH / gAthA-10 11 tInavedanAnubhavAnmUlazarIramatyaktvA AtmapradezAnAM vahirnirgamanamiti vedanAsamudghAtaH / 1 / tIvrakaSAyodayAnmUlazarIramatyaktvA parasya dhAtArthamAtmapradezAnAM bahirgamanamiti kaSAyasamudghAtaH / 2 / mUlazarIramaparityajya kimapi vikartumAtmapradezAnAM bahirgamanamiti vikriyAsamudghAtaH / 3 / maraNAntasamaye mUlazarIramaparityajya yatra kutracidvaddhamAyustatpradezaM sphuTitumAtmapradezAnAM bahirgamanamiti maraNAntikasamudghAtaH / 4 / svasya manoniSTajanaka kiJcitkAraNAntaramavalokya samutpannakrodhasya saMyamanidhAnasya mahAmunemUlazarIramatyajya sindUrapuJjaprabho dIrghatvena dvAdazayojanapramANa: sUcyaMgulasaGgha yeyabhAgamUlavistAro navayojanAmavistAraH kAhalAkRtipuruSo vAmaskandhAnnirgasya vAmapradakSiNena hRdaye nihitaM viruddha vastu bhasmasAtkRtya tenaiva saMyaminA saha sa ca bhasma brajati dvIpAyanavat, asAvazubhasteja:samudghAtaH, lokaM vyAdhidurbhikSAdipIDitamavalokya samutpannakRpasya paramasaMyamanidhAnasya maharSemUlazarIramatyajya zubhrAkRtiH prAguktadehapramANa: puruSo dakSiNapradakSiNena vyAdhidurbhikSAdikaM sphoTayitvA punarapi svasthAne pravizati, asau zubharUpasteja:samudghAtaH ||smutpnnpdpdaarthbhraantH paramarddhisaMpanasya maharSemUlazarIramatyajya zuddhasphaTikAkRtirekahastapramANaH puruSo mastakamadhyAnnirgatya yatra kutracidantamuhUrttamadhye kevalajJAninaM pazyati tadarzanAcca svAzrayasya muneH padapadArthanizcayaM samutpAdya punaHsvasthAne pravizati, asaavaahaarsmudghaatH|6| saptamaH kevalinAM daNDakapATapratarapUraNa: so'yaM kevalisamudghAtaH / 7 / nayavibhAga: kathyate / "vavahArA" anupacaritAsadbhUtavyavahAranayAt "NiccayaNayado asaMkhadeso vA" nizcayanayato lokAkAzapramitAsaMkhyeyapradezapramANaH vA zabdena tu svasaMvittisamutpannakavalajJAnotpattiprastAve jJAnApekSayA vyavahAranayena lokAlokavyApakaH na ca pradezApekSayA naiyAyikamImAMsakasAMkhyamatavat / tathaiva paJcendriyamanoviSayavikalparahitasamAdhikAle svasaMvedanalakSaNabodhasadbhAve'pi bahirviSayendriyabodhAbhAvAjaDaH naca sarvathA sAMkhyamatavat / tathA rAgAdivibhAvapariNAmApekSayA zUnyo'pi bhavati na cAnantajJAnAdyapekSayA bauddhamatavat / kiJca aNumAtrazarIrazabdenAtra utsedhaghanAMgulAsaMkhyeyabhAgapramitaM labdhyapUrNasUkSmanigodazarIraM grAhya na ca pudgalaparamANuH / guruzarIrazabdena ca yojanasahasraparimANaM mahAmatsyazarIraM madhyamAvagAhena madhyamazarIrANi ca / idamatra tAtparya dehama

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12 dravyasaMgrahavRttiH / gAthA-11 / 12 matvanimittena dehaM gRhItvA saMsAre paribhramati tena kAraNena dehAdimamatvaM tyaktvA nirmohanijazuddhAtmani bhAvanA kartavyeti / evaM svadehamAtravyAlyAnena gAthA gatA // 10 // ataH paraM gAthAtrayeNa nayavibhAgena saMsArijIvasvarUpaM tadavasAne zuddhajIvasvarUpaM ca kathayati / tadyathA vyAkhyA / "hoti" ityAdivyAkhyAnaM kriyate / " hoti " atIndriyAmUrtanijaparamAtmasvabhAvAnubhUtijanitasukhAmRtarasasvabhAvamalabhamAnAstucchamapIndriyasukhamabhilaSanti chadmasthAH, tadAsaktAH santa ekendriyAdijIvAnAM ghAtaM kurvanti tenopArjitaM yatrasasthAvaranAmakarma tadudayena jIvA bhavanti / kathaMbhUtA bhavanti "puDhavijalateuvAUvaNapphadI vivihathAvare iMdI" pRdhivyaprejovAyuvanampatayaH katisaMkhyopetA vividhA AgamakathitasvakIyasvakIyAntarbhedairbahuvidhAH sthAvaranAmakarmodayena sthAvarA ekendriyajAtinAmakarmodayena sparzanendriyayuktA ekendriyA na kevalamitthaMbhUtAH sthAvarA bhavanti / "vigatigacadupaMcakkhA tasajIvA" dvitricatu:paJcAkSAtrasanAmakarmodayena trasajIvA bhavanti / te ca kathaMbhUtAH "saMkhAdI" zaGkhAdayaH sparzanarasanendriyadvayayuktAH zaGkhazuktikrimyAdayo dvIndriyAH, sparzanarasanaghrANendriyayuktAH kunthupipIlikAyUkAmatkuNAdayastrIndriyAH, sparzanarasanaghrANacakSurindriyacatuSTayayuktA daMzamazakamakSikAbhramarAdayazcaturindriyAH, sparzanarasanaghANacatuHzrotrendriyapaJcayuktA manuSyAdayaH paJcendriyA iti / ayamatrArtha:-vizuddhajJAnadarzanasvabhAvanijaparamAtmasvarUpabhAvanotpannapAramArthikasukhamalabhamAnA indriyasukhAsaktA ekendriyAdijIvAnAM vadhaM kRtvA trasasthAvarA bhavantItyuktaM pUrva tasmAttrasasthAvarotpattivinAzArtha tatraiva paramAtmani bhAvanA karttavyeti // 11 // tadeva trasasthAvaratvaM caturdazajIvasamAsarUpeNa vyaktIkaroti / vyAkhyA-"samaNA amaNA" samastazubhAzubhavikalpAtItaparamAtmadravyavilakSaNaM nAnAvikalpajAlarUpaM mano bhaNyate tena saha ye vartante te samanaskAH , tadviparItA amanaskA asaMjJinaH "aiyA" jJeyA jJAtavyAH / "paMceMdiya" te saMjJinastathaivAsaMjJinazca pnycendriyaaH| evaM saMzyasaMjJipaJcendriyAstiyaJca eva, nArakamanuSyadevAH saMjJipaJcendriyA eva / "NimmaNA pare sabbe" nirmanaskAH paJcendriyAtsakAzAdapare sarve dvitricaturindriyA: "bAdarasuhame iMdI" bAdarasUkSmA

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13 dravyasaMgrahavRttiH / gaathaa-12|13 ekendriyAste'pi yadaSTapatrapadmAkAraM dravyamanastadAdhAraNa zikSAlApopadezAdigrAhakaM bhAvamanazceti tadubhayAbhAvAdasaMjJina eva / "savve pajatta idarA ya" evamuktaprakAreNa saMjhyasaMjJirUpeNa paJcendriyadvaya dvitricaturindriyarUpeNa vikalendriyatrayaM bAdarasUkSmarUpeNaikendriyadvaya ceti sptbhedaaH| "AhArasarIridiya pajjattI ANapANabhAsamaNAH / cattAripaMcachappiyaiMdiyaviyalasaNNisaNNINaM / " 1 / iti gAthAkathitakramaNa te sarve pratyekaM svakIyasvakIyaparyAptisaMbhavAtsapta paryAptAH saptAparyAptAzca bhavanti / evaM caturdazajIvasamAsA jJAtavyAsteSAM ca "iMdiyakAyA UNiya puNNApuNNe supuNNage ANA / veiMdiyAdi puNNe suvacimosaraNa puraNeya / 1 / dasa saraNINAM pANA sese gUNaMti maNNave UNA / pajjatte midaresu pasattaDuge sesage gUNAM / 2 / " iti gAthAdvayakathitakrameNa yathAsaMbhavamindriyAdidazaprANAzca vijJeyAH / atraitebhyo bhinna nijazuddhAtmatattvamupAdeyamiti bhAvArthaH // 12 // __ atha zuddhapAriNAmikaparamabhAvagrAhakeNa zuddhadravyAdhi kanayana zuddhabuddhakasvabhAvA api jIvAH pazcAdazuddhanayena caturdazamArgaNAsthAnacaturdazaguNasthAnasahitA bhavantIti pratipAdayati / . vyAkhyA / "maggaNaguNaThANehi ya havaMti taha viraNeyA" yathA pUrvasUtroditacaturdazajIvasamAsairbhavanti mArgaNAguNasthAnaizca tathA bhavanti saMbhavantIti vijJeyA jJAtavyAH / katisaMkhyopetaiH "caudasahi', pratyekaM caturdazabhiH / kasmAt "azuddhaNayA" azuddhanayAt sakAzAt / itthaMbhUtAH ke bhavanti / "saMsArI" sAMsArijIvAH / "savve suddhA hu suddhaNayA' ta eva sarve saMsAriNaH zuddhAH sahajazuddhajJAyakaikasvabhAvAH / kasmAt zuddhanayAt zuddhanizcayanayAditi / aghAgamaprasiddhagAthAdvayena guNasthAnanAmAni kathayati / "miccho sAsaNamisso aviradasammoya desaviradoya / virayApamatta iyaro apubba aNiyaTThi suhamoya / uvasaMtakhINamoho sajogakevalijiNo ajogI ya / caudasamuNaThANANi ya kameNa siddhAya NAyavvA / " idAnIM teSAmeva guNasthAnAnAM pratyekaM saMkSepalakSaNaM kathyate / tathAhi sahajazuddhakevalajJAnadarzanarUpAkhaNDaikapratyakSapratibhAsamayanijaparamAtmaprabhRtiSaDdravyapaJcAstikAyasapratattvanavapadArtheSu mUDhatrayAdipaJcaviMzatimalarahitaM vItarAgasarvajJapraNotanayavibhAgena yasya zraddhAnaM nAsti

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14 dravyasaMgrahavRttiH / gAthA-13 sa mithyaadRssttirbhvti|1| pApAgarekhAsadazAnantAnuvandhikodhamAnamAyAlobhAnyatarodayena prathamamaupazamikasamyaktvAtpatito mithyAtvaM nAdyApi gacchatItyantarAlavartI sAsAdanaH / 2 / nijazuddhAtmAditattvaM vItarAgasarvajJapraNItaM parapraNItaM ca manyate yaH sa darzanamohanIyabhedamizrakarmodayena dadhiguDamizrabhAvavat mizraguNasthAnavartI bhavati / 3 / atha mataM yena kenApyekena mama devena prayojanaM tathA sarve devA vandanIyA na ca nindanIyA ityAdivainayikamithyAdRSTiH saMzayamithyAdRSTiA tathA manyate, tena saha samyagmithyAdRSTeH ko vizeSa iti, atra parihAraH-"sa sarvadeveSu sarvasamayeSu ca bhaktipariNAmena yena kenApyekena mama puNyaM bhaviSyatIti matvA saMzayarUpeNa bhaktiM kurute nizcayo nAsti / mizrasya punarubhayatra nizcayo'stIti vizeSaH / svAbhAvikAnantajJAnAdyanantaguNAdhArabhUtaM nijaparamAtmadravyamupAdeyam , indriyasukhAdiparadravyaM hi heyamityarhatsarvajJapraNItanizcayavyavahAranayasAdhyasAdhakabhAvena manyate paraM kintu bhUmirevAdinanazakrodhAdidinIyakaSAyodayena mAraNanimittaM talavaragRhItataskaravadAtmanindAdisahita: sannindriyasukhamanubhavatItyaviratasamyagdRSTerlakSaNam / 4 / yaH pUrvoktaprakAreNa samyagdRSTiH san bhUmirekhAdisamAnakrodhAdidvitIyakaSAyodayAbhAve satyabhyantare nizcayanayenaikadezarAgAdirahitasvAbhAvikasukhAnubhUtilakSaNeSu bahirviSaye punarekadezahiMsAnRtAsteyAbrahmaparigrahanivRttilakSaNeSu "daMsaNavayasAmAiyaposahasacittarAibhatteya / baMbhAraMbhapariggaha aNumaNa uddiDha dezaviradede / " iti gAthAkathitaikAdazanilayeSu varttate sa paJcamaguNasthAnavartI zrAvako bhavati / 5 / sa eva sadRSTidhUlirekhAdisadRzakrodhAditRtIyakaSAyodayAbhAve satyabhyantare nizcayanayena rAgAdyupAdhirahitasvazuddhAtmasaMvittisamutpannasukhAmRtAnubhavalakSaNeSu bahirviSayeSu punaH sAmastyena hiMsAnRtasteyabrahmaparigrahanivRttilakSaNeSu ca paJcamahAvrateSu varttate yadA tadA duHsvapnAdivyaktAvyaktapramAdasahito'pi SaSThaguNasthAnavI pramattasaMyato bhavati / 6 / sa eva jalarekhAdisadRzasaMjvalanakaSAyamandodaye sati niSpramAdazuddhAtmasaMvittimalajanakavyaktAvyaktapramAdarahitaH sansaptamaguNasthAnavartI apramattasaMyato bhavati / 7 / sa evAtItasaMjvalanakaSAyamandodaye satyapUrvaparamAlAdaikasukhAnubhUtilakSaNApUrvakaraNopazamakakSapakasaMjJo'STamaguNasthAnavartI bhavati / 8. dRSTazrutAnubhUtabhogAkAGkSAdirUpasamastasaGkalpavikalparahitanijanizcalapara

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dravyasaMgrahavRttiH / gAthA-13 mAtmatattvaikAgradhyAnapariNAmena kRtvA yeSAM jIvAnAmakasamaya ye paraspara pRthakvantu nAyAnti te varNasaMsthAnAdibhede'pyanivRttikaraNApazamikakSapakasaMjJA dvitiiykpaayaa|kviNshtibhedbhinncaaritrmohprkRtiinaamupshmksspnnsmrthaa navamaguNasthAnavarttino bhavanti / 6 / sUkSmaparamAtmatattvabhAvanAbalena sUkSmakliSTagatalobhakaSAyasyopazamakAH kSapakAzca dazamaguNasthAnavarttino bhavanti / 10 / paramopazamamUrtinijAtmasvabhAvasaMvittibalena sakalopazAntamohA ekAdazaguNasthAnavartino bhavanti / 11 / upazamazreNivilakSaNena kSapakazreNimArgeNa niSkaSAyazuddhAtmabhAvanAbalena kSINakaSAyA dvAdazaguNasthAnavarttino bhavanti / 12 / mohakSapaNAnantaramantamuhUrttakAlaM svazuddhAtmasaMvittilakSaNaikatvavitarkavicAradvitIyazukladhyAne sthitvA tadantyasamaye jJAnAvaraNadarzanAvaraNAntarAyatrayaM yugapadekasamayena nimUlya meghapaJjaravinirgatadinakara iva sakalavimalakevalajJAnakiraNairlokAlokaprakAzakAstrayodazaguNasthAnavarttino jinabhAskarA bhavanti / 13 / manovacanakAyavargagagAlambanakarmAdAnanimittAtmapradezaparispandalakSaNayogarahitAzcaturdazaguNasthAnava - tino'yogijinA bhavanti / 14 / tatazca nizcayaratnatrayAtmakakAraNabhUtasamayasArasaMjJena paramayathAkhyAtacAritreNa caturdazaguNasthAnAtItA: jJAnAvaraNAdyaSTakarmarahitAH samyaktvAdyaSTaguNAntabhUtanirnAmagotrAdyanantaguNAH siddhA bhavanti / atrAha ziSya:-kaMvalajJAnotpattau mokSakAraNabhUtaratnatrayaparipUrNatAyAM satyAM tasminneva kSaNe mokSaNa bhAvyaM sayogya-yogijinaguNasthAnadvaye kAlo nAstIti / parihAramAha-yathAkhyAtacAritraM jAtaM paraM kintu paramayathAkhyAtaM nAsti / atra dRSTAntaH / yathA cauravyApArAbhAve'pi puruSasya caurasaMsargo doSaM janayati tathA cAritravinAzakacAritramohodayAbhAve'pi sayogikevalinAM niSkriyazuddhAtmAcaraNavilakSaNo yogatrayavyApArazcAritramalaM janayati, yogatrayagate punarayogijine caramasamayaM vihAya zeSAghAtikarmatIvrodayazcAritramalaM janayati, caramasamaye tu mandodaye sati cAritramalAbhAvAnmokSaM gacchati / iticaturdazaguNasthAnavyAkhyAnaM gatam / idAnIM mArgaNAH kthynte| "gai iMdiyaM ca kAye joe vee kasAya NANe ya / saMyama daMsaNa lessA bhavizrA sammattasaNNi aahaare|" iti gAthAkathitakrameNa gatyAdicaturdazamArgaNA jnyaatvyaaH| tadyathA-svAtmopalabdhisiddhivilakSaNA nArakatirya

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dravyasaMgrahavRttiH / gAthA-13 anuSyadevagatibhedena caturvidhA gatimArgaNA bhabati / 1 / atIndriyazuddhAtmatattvapratipakSabhUtA hyakadvitricatuHpaJcendriyabhedena paJcaprakArendriyamArgaNA / 2 / azarIrAtmatattvavisadRzI pRthivyaptejovAyuvanaspatitrasakAyabhedena SaDbhedA kAyamArgaNA / 3 / nirvyApArazuddhAtmapadArthavilakSaNamanovacanakAyayogabhedena tridhA yogamArgaNA, athavA vistareNa satyAsatyobhayAnubhayabhedena caturvidho manoyogo vacanayogazca,audArikaudArikamizravaikriyikavaikriyikamizrAhArakAhArakamizrakAmaNakAyabhedena sapravidho kAyayogazceti samudAyena paJcadazavidhA vA yogamArgaNA / 4 / vedodayodbhavarAgAdidoSarahitaparamAtmadravyAdbhinnA strIpunapuMsakabhedena tridhA vedamArgaNA / 5 / niSkapAcazaddhAtmasvabhAvapratikRlakodhanobhamAyAmAnabhedena caturvidhA kapAyamArgaNA, vistareNa kaSAyanokaSAyabhedena paJcaviMzatividhA vA / 6 / matyAdisaMjJApaJcakaM kumatyAdyajJAnatrayaM cetyaSTavidhA jJAnamArgaNA / 7 / sAmAcikacchedopasthApanaparihAravizuddhimUkSmasAMparAyayathAkhyAtabhedena cAritraM paJcavidham , saMyamAsaMyamastathaivAsaMyamazceti pratipanadyena saha saptaprakArA saMyamamArgaNA / 8 / cakSuracakSuravadhikevaladarzanabhedena caturvidhA darzanamArgaNA / 6 / kaSAyodayaraJjitayogapravRttivisadRzaparamAtmadravyapratipanthinI kRSNanIlakApotatejaH-padmazuklabhedena SaDvidhA lezyAmArgaNA / 10 / bhavyAbhavyabhedena dvividhA bhavyamArgaNA / 11 / atrAha ziSyaH / pArigAmikaparamabhAvamapazuddhanizcayena guNasthAnamArgaNAsthAnarahitA jIvA ityuktaM pUrvam , idAnoM punabhavyAbhavyarUpeNa mArgaNAmadhye'pi pAriNAmikabhAvo bhaNita iti pUrvAparavirodhaH / atra-parihAramAha-pUrva zuddhapAriNAmikabhAvApekSayA guNasthAnamArgaNAniSedhaH kRtaH, idAnIM punarbhavyAbhavyatvadyamazuddhapAriNAmikabhAvarUpaM mArgaNAmadhye pi ghaTate / nanu-zuddhAzuddhabhedena pAriNAmikabhAvo dvividhA nAsti kintu zuddha eva / naiva-yadyapi sAmAnyarUpeNotsargavyAkhyAnena zuddhapAriNAmikabhAvaH kathyate tathApyapavAdavyAkhyAnenAzuddhapAriNAmikabhAvo'pyasti / tathAhi-"jIvabhavyAbhavyatvAni ca" iti tattvArthasUtre tridhA pAriNAmikabhAvo bhaNitaH, tatra-zuddhacaitanyarUpaM jIvatvamavinazvaratvena zuddhadravyAzritatvAcchuddhadravyArthikasaMjJaH zuddhapAriNAmikabhAvo bhaNyate, yatpunaH karmajanitadazaprANarUpaM jIvatvaM, bhavyatvam , abhavyatvaM ceti trayaM, tadvinazvaratvena paryAyAzritatvAtpa

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dravyasaMgrahavRttiH / gaathaa-13|14 yArthikasaMjJastvazuddhapAriNAmikabhAva ucyate / azuddhatvaM kathamiti cet--yadyapyetadazuddhapAriNAmikatrayaM vyavahAreNa saMsArijIve'sti tathApi "savve suddhA hu suddhaNyA" iti vacanAcchuddhanizcayena nAsti trayaM, muktajIve punaH sarvathaiva nAsti, iti hetorazuddhatvaM bhaNyate / tatra zuddhAzuddhapAriNAmikamadhye zuddhapAriNAmikabhAvo dhyAnakAle dhyeyarUpo bhavati dhyAnarUpo na bhavati, kasmAt ? dhyAnaparyAyasya vinazvaratvAt, zuddhapAriNAmikastu dravyarUpatvAdavinazvaraH, iti bhAvArthaH / aupazamikanAyopazanikanAcikalancaktvabhedena tridhA samyaktvamArgaNA mithyAdRSTisAsAdanamizrasaMjJavipakSatrayabhedena saha SaDvidhA jJAtavyA / 12 / saMjJitvAsaMjJitvavisazaparamAtmasvarUpAdbhinnA saMjhyasaMjJibhedena dvidhA saMjJimArgaNA / 13 / AhArakAnAhArakajIvabhedenAhArakamArgaNApi dvidhA / 14 / iti caturdazamArgaNAsvarUpaM jJAtavyam / evaM "puDhavijalateu vAU" ityAdigAthAdvayena, tRtIyagAthApAdatrayeNa ca "guNajIvApajattI pANAsaNNAyamaggaNA uyaa| uvaogo viya kamaso vIsa tu parUvaNA bhaNiyA / " iti gAthAprabhRtikathitasvarUpaM dhavalajayadhavalamahAdhavalapravandhAbhidhAnasiddhAntatrayavIjapadaM sUcitam / "savve suddhA hu suddhaNayA" / iti zuddhAtmatattvaprakAzakaM tRtIyagAthAcaturthapAdena paJcAstikAyapravacanasArasamayasArAbhidhAnaprAbhRtatrayasyApi bIjapadaM sUcitamiti / atra guNasthAnamArgaNAdimadhye kevalajJAnadarzanadyaM kSAcikasamyaktvamanAhArakazuddhAtmasvarUpaM ca sAkSAdupAdeyaM, yatpunazca zuddhAtmasamyazraddhAnajJAnAnucaraNalakSaNaM kAraNasamayasArasvarUpaM tattasyaivopAdeyabhUtasya vivakSitaikadezazuddhanayena sAdhakatvAtpAramparyeNopAdeyaM, zeSaM tu heyamiti / yaccAdhyAtmagranthasya bIjapadabhUtaM zuddhAtmasvarUpamuktaM tatpunarupAdeyameva / anena prakAreNa jIvAdhikAramadhye zuddhAzuddhajIvakathanamukhyatvena saptamasthale gAthAtrayaM gatam // 13 // athedAnI gAthApUrvArddhana siddhasvarUpamuttarArddhana punarUrdhvagatisvabhAvaM ca kathayati / vyAkhyA / siddhAH siddhAbhavantIti kriyaadhyaahaarH| kiMviziSTAH "NikammA aTThaguNA kicUNA caramadehado' niSkarmANo'STaguNAH kiJcidUnAzcaramadehataH sakAzAditi sUtrapUrvArddhana siddhasvarUpamuktam / UrdhvagamanaM kathyate "loyaggaThidA NicA uppAdavayeha saMjuttA" te ca siddhA lokAgrasthitA nityA utpAdavya

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18 dravyasaMgrahavRttiH / gAthA-14 yAbhyAM saMyuktAH / ato vistaraH / karmArividhvaMsakasvazuddhAtmasaMvittibalena jJAnAvaraNAdimUlottaragatasamastakarmaprakRtivinAzakatvAdaSTakarmarahitAH "sammattagAranabIgginuhunaM taheva avagahaNaM / agurulahuavvAbAhaM aThaThaguNA huMti siddhANaM / " iti gAthAkathitakrameNa teSAmaSTakarmarahitAnAmaSTaguNAH kathyante / tathAhi kevalajJAnAdiguNAspadanijazuddhAtmaivopAdeya iti rucirUpaM nizcayasamyaktvaM yatpUrva tapazcaraNAvasthAyAM bhAvitaM tasya phalabhUtaM samastajIvAditattvaviSaye viparItAbhinivezarahitapariNatirUpaM paramakSAyikasamyaktvaM bhaNyate / pUrva chadmasthAvasthAyAM bhAvitasya nirvikArasvasaMvedanajJAnasya phalabhUtaM yugapatrokAlokasamastavastugatavizeSaparicchedakaM kevalajJAnam / nirvikalpasvazuddhAtmasattAvalokanarUpaM yatpUrva darzanaM bhAvitaM tasyaiva phalabhUtaM yugapallokAlokasamamtavantugatasAmAnyagrAhakaM kevaladarzanam / kammiMzcitsvarUpacalanakArage jAte sati ghoraparISahopasargAdau nijaniraJjanaparamAtmadhyAne pUrva dhairyamavalambitaM tasyaiva phalabhUtamanantapadArthaparicchittiviSaye khedarahitatvamanantavIryam / sUkSmAtIndriyakevalajJAnaviSayatvAtsiddhasvarUpasya sUkSmatvaM bhaNyate / ekadIpaprakAze nAnAdIpaprakAzavadekasiddhakSetre saGkaravyatikaradoSaparihAreNAnantasiddhAvakAzadAnamAmarthyamavagAhanaguNo bhaNyate / yadi sarvathA gurutvaM bhavati tadA lopiNDabadadhaHpatanaM, yadi ca sarvathA laghutvaM bhavati tadA vAtAhatArkatUlavatsarvadaiva bhramaNameva syAnna ca tathA tsmaadgurulghutvgunno'bhidhiiyte| sahajazuddhasvarUpAnubhavasamutpannarAgAdivibhAvarahitasukhAmRtasya yadekadezasaMvedanaM kRtaM pUrva tasyaiva phalabhUtamavyAbAdhamanantasukhaM bhaNyate / iti madhyamaruciziSyApekSayA samyaktvAdiguNASTakaM bhaNitam / madhyamaruciziSyaM prati punarvizeSabhedanayena nirgatitvaM, nirindriyatva, niSkAyatva', niryogatva', nirvedatva, niSkaSAyatva', nirnAmatva, nirgotratva', nirAyuSatvamityAdivizeSaguNAstathaivAstitvavastutvaprameyatvAdisAmAnyaguNA: svAgamAvirodhenAnantA jJAtavyAH / saMkSeparuciziSyaM prati punarvivakSitAbhedanayenAnantajJAnAdicatuSTayam , anantajJAnadarzanasukhatrayaM, kevalajJAnadarzanadvaya, sAkSAdabhedanayena zuddhacaitanyamevaiko guNa iti / punarapi kathaMbhUtAH siddhAH caramazarIrAt kiJcidUnA bhavanti tat kiJcidUnatva zarIropAGgajanitanAsikAdicchidrANAmapUrNatve sati yasminneva kSaNe sayogicaramasamaye triMzatprakRtyudaya

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dravyasaMgrahavRttiH / gAthA - 14 18 vicchedamadhye zarIropAGganAmakarmavicchedo jAtastasminneva kSaNe jAtamiti jJAtavyam / kazcidAha yathA pradIpasya bhAjanAdyAvaraNaM gate prakAzasya vistArA bhavati tathA dehAbhAve lokapramANena bhAvyamiti / tatra parihAramAha-- pradIpasaMbandhI yo'sau prakAzavistAra: pUrva svabhAvenaiva tiSThati pazcAdAvaraNaM jAtaM jIvasya tu lokamAtrAsaMkhyeyapradezatvaM svabhAvo bhavati yastu pradezAnAM saMbandhI vistAraH sa svabhAvo na bhavati kasmAditi cet pUrva lokamAtrapradezA vistIrNA nirAvaraNAstiSThanti pazcAt pradIpavadAvaraNaM jAtameva / tanna kintu pUrvamevAnAdisantAnarUpeNa zarIreNAvRtAstiSThanti tataH kAraNAtpradezAnAM saMhAro na bhavati, vistArazca zarIranAmakarmAdhIna eva na ca svabhAvastena kAraNena zarIrAbhAve vistAro na bhavati / aparamapyudAharaNaM dIyate - yathA hastacatuSTayapramANavastraM puruSeNa muSTau baddhaM tiSThati puruSAbhAve saGkocavistArau vA na karoti; niSpattikAle sArdra mRnmayabhAjanaM vA zuSkaM sajjalAbhAve sati; tathA jIveo'pi puruSasthAnIya jalasthAnIyazarIrAbhAve vistArasaMkocau na karoti / yatraiva muktastatraiva tiSThatIti ye kecana vadanti tanniSedhArthaM pUrvaprayogAdasaGgatvAdbandhacchedAttatrA gatipariNAmAcceti hetucatuSTayena tatraivAviddhakulAlacakravad vyapagatalepAlAmvuvaderaNDabIjavadagnizikhAvacceti dRSTAntacatuSTayena ca svabhAvordhvagamanaM jJAtavyaM tacca lokAgraparyantameva na ca parato dharmAstikAyAbhAvAditi / nityA iti vizeSaNaM tu muktAtmanAM kalpazatapramitakAle gate jagati zUnye jAte sati punarAgamanaM bhavatIti sadAzivavAdino vadanti tanniSedhArtha vijJeyam / utpAdavyayasaMyuktatvaM vizeSaNaM sarvathaivApariNAmitvaniSedhArthamiti / kiJca vizeSa: nizcalAvinazvarazuddhAtmasvarUpAdbhinnaM siddhAnAM nArakAdigatiSu bhramaNaM nAsti kathamutpAdavyayatvamiti / tatra parihAraH / AgamakathitAgurulaghuSaTsthAnapatitahAnivRddhirUpeNa ye'rtha paryAyAstadapekSayA athavA yena yeneotpAdavyayadhrauvyarUpeNa pratikSaNaM jJeyapadArthAH pariNamanti tatparicchittyAkAreNAnIhitavRttyA siddhajJAnamapi pariNamati tena kAraNeneotpAdavyayatvam, athavA vyaJjanaparyAyApekSayA saMsAraparyAyavinAzaH, siddhaparyAyotpAdaH, zuddhajIvadravyatvena dhrauvyamiti / evaM nayavibhAgena navAdhikArairjIvadravyaM jJAtavyam, athavA tadeva bahirAtmAntarAtmaparamAtmabhedena tridhA bhavati / tadyathA--svazuddhAtmasaMmilita sukhAtpratipakSabhUte RECEIVED ON

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20 dravyasaMgrahavRttiH / gAthA-14 nendriyasukhenAsakto bahirAtmA, tadvilakSaNo'ntarAtmA / athavA deharahitanijazuddhAtmadravyabhAvanAlakSaNabhedajJAnarahitatvena dehAdiparadravyeSvekatvabhAvanApariNato bahirAtmA, tasmAtpratipakSabhUto'ntarAtmA / athavA heyopAdeyavicArakacittanirdoSaparamAtmano bhinnA rAgAdayo doSAH zuddha caitanyannannaNa AtmanyuktalakSaNeSu cittadoSAtmasu triSu vItarAgasarvajJapraNIteSu anyeSu vA padArtheSu yesya parasparasApekSanayavibhAgena zraddhAnaM jJAnaM ca nAsti sa bahirAtmA, tasmAdvisadRzo'ntarAtmeti rUpeNa bahirAtmAntarAtmanorlakSaNaM jJAtavyam / paramAtmalakSaNaM kathyatesakalavimalakevalajJAnena yena kAraNena samastaM lokAlokaM jAnAti vyApnoti tena kAraNena viSNurbhaNyate / parabrahmasaMjJanijazuddhAtmabhAvanAsamutpannasukhAmRtatRptasya sata zIrambhAtinnonamAbhirdevakanyAbhirapi yasya brahmacaryavrataM na khaNDitaM sa paramabrahma bhaNyate / kevalajJAnAdigumaizvaryayugamya sato devendrAdayo'pi tatpadAbhilASiNaH santo yasyAjJA kurvanti sa iishvraabhidhaanobhvti|kevljnyaanshbdvaacyN gataM jJAnaM yasya sa sugataH, athavA zobhanamavinazcaraM munipaTaM gataH sugataH / "zivaM paramakalyANaM nirvANaM jJAnamakSayam / prAptaM muktipadaM yena sa zivaH parikIrtitaH / " iti zlokakathitalakSaNaH zivaH / kAmakrodhAdidoSajayenAnantajJAnAdiguNasahito jinaH / ityAdiparamAgamakathitASTottarasahasrasaMkhyanAmavAcyaH paramAtmA jJAtavyaH / evameteSu trividhAtmasu madhye mithyAdRSTibhavyajIve bahirAtmA vyaktirUpeNa tiSThati, antarAtmaparamAtmadvayaM zaktirUpeNa bhAvinaigamanayApekSayA vyaktirUpeNa ca / abhavyajIvepunarbahirAtmA vyaktirUpeNa antarAtmaparamAtmadvayaM zaktirUpeNaiva na ca bhAvinaigamanayeneti / yadyabhavyajIve paramAtmA zaktirUpeNa varttate tarhi kathamabhavyatvamiti cet paramAtmazakte: kevalajJAnAdirUpeNa vyaktirna bhaviSyatItyabhavyatvaM zaktiH punaH zuddhanayenobhayatra samAnA / yadi punaH zaktirUpeNApyabhavyajIve kevalajJAnaM nAsti tadA kevalajJAnAvaraNaM na ghaTate / bhavyAbhavyadvayaM punarazuddhanayeneti bhAvArthaH / evaM yathA mithyAdRSTisaMjJe bahirAtmani nayavibhAgena darzitamAtmatrayaM tathA zeSaguNasthAneSvapi / tadyathA-bahirAtmAvasthAyAmantarAtmaparamAtmadvayaM zaktirUpeNa bhAvinaigamanayena vyaktirUpeNa ca vijJeyam , antarAtmAvasthAyAM tu bahirAtmA bhUtapUrvanyAyena ghRtaghaTavat , paramAtmasvarUpaM tu zaktirUpeNa bhAvinaigamanayena vyaktirUpeNa ca / paramAtmAvamthAyAM

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dravyasaMgrahavRttiH / gaathaa-14|15 punarantarAtmabahirAtmadvayaM bhUtapUrvanayenati / atha tridhAtmAnaM guNasthAneSu yojayati / mithyA sAsAdanamizraguNasthAnatraye tAratamyanyUnAdhikabhedena bahirAtmA jJAtavyaH, avirataguNasthAne tadyogyAzubhalezyApariNato jaghanyAntarAtmA, jIgakapAyaguganyAne punarutkRSTaH, aviratakSINakaSAyayormadhye madhyamaH, sayogyayogiguNadhAnI vivakSitaikadezazuddhanayana siddhasadRzaH paramAtmA, siddhastu sAkSAtparamAtmeti / atra bahirAtmA heyaH, upAdeyabhUtasyAnantasukhasAdhakatvAdantarAtmopAdeyaH, paramAtmA punaH sAkSAdupAdeya ityabhiprAyaH / evaM paDvyapaJcAmtikAyapratipAdakaprathamAdhikAramaye namaskArAdicaturdazagAdhAbhirnavabhirantasthalairjIvadravyakathanarUpaNa prathamo'ntarAdhikAraH samAptaH // 14 // ___ ataHparaM yadyapi zuddhabuddhakasvabhAvaM paramAtmadravyamupAdeyaM bhavati tathApi heyarUpasyAjIvadravyasya gAthASTakena vyAkhyAnaM karoti / kasmAditi cet-heyatattvaparijJAne sati pazcAdupAdeyasvIkAro bhavatIti hetoH / tadyathA vyAkhyA "ajjIvo puNa Neo' ajIvaH punarjeyaH / sakalavimalakevalajJAnadarzanadvayaM zuddhopayogaH, matijJAnAdirUpo vikalo zuddhopayoga iti dvividhopayogaH, avyaktasukhaduHgvAnubhavanampA karmaphalacetanA, tathaiva matijJAnAdimanaH paryayaparyantamazuddhopayoga iti, mhApUrveSTAniSTavikalpampeNa vizeSarAgadveSapariNamanaM karmacetanA, kevalajJAnarUpA zuddhacetanA ityuktalakSaNopayogazcetanA ca yatra nAsti sa bhavatyajIva iti vijJeyaH / punaH pazcAjjovAdhikArAnantaraM "puggala dhammo adhamma prAyAsaM kAlo" sa ca puladhanIdhIkAzakAlacabhedena pnycdhaa| pUraNagalanasvabhAvatvAtpudgala ityucyate / gatisthityavagAhavarttanAlakSaNA dharmAdharmAkAzakAlAH, "puggala mutto' pudgalomUtaH / kasmAt "khvAdiguNo' rUpAdiguNasahito yata: / "amutti sesA du" rUpAdiguNAbhAvAdamUrttA bhavanti pudgalAccheSAzcatvAra iti / tathAhi yathA anantajJAnadarzanasukhavIryaguNacatuSTayaM sarvajIvasAdhAraNaM tathA rUparasagandhasparzaguNacatuSTayaM sarvapudgalasAdhAraNaM, yathA ca zuddhabuddhakasvabhAvasiddhajIve anantacatuSTayamatIndriyaM tathaiva zuddhapudgalaparamANudravye rUpAdicatuSTayamatIndriyaM, yathA rAgAdisnehaguNena karmabandhAvasthAyAM jJAnAdicatuSTayasyAzuddhatvaM tathA snigdharUkSatvaguNena dvanaNukAdibandhAvasthAyAM rUpAdi

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22 dravyasaMgrahavRttiH / gAthA - 15/16 catuSTayasyAzuddhatvaM yathA rAgAdisnigdhatvavinAze satyanantacatuSTayasya zuddhatvaM tathA jaghanyaguNAnAM bandho na bhavatIti vacanAtparamANudravye snigdharUkSatvaguNasya jaghanyatve sati rUpAdicatuSTayasya zuddhatvamavaboddhavyamityabhiprAya: // 15 // atha pudgaladravyasya vibhAvavyaJjanaparyAyAnpratipAdayati / . vyAkhyA--zabdabandhasaukSmyamthaulyasaMsthAnabhedanamalAyAtapodyotamahinAH pudgaladravyasya paryAyA bhavanti / atha vistAra : - bhASAtmako bhASAtmakazca dvividhaH zabdaH / tatrAkSarAnakSarAtmakabhedena bhASAtmako dvidhA bhavati / tatrApyakSarAtmakaH saMskRtaprAkRtApabhraMzapaizAcikA dibhASAbhedenAryatecmanuSyAdivyava hAraheturbahudhA / anakSarAtmakastu dvIndriyAditiryagajIveSu sarvajJadivyadhvanau ca / prabhASAtmako'pi prAyogika vaizrasikabhedena dvividhaH / "tataM vINAdikaM jJa eyaM vitataM paTahAdikam / ghanaM tu kAMsyatAlAdi vaMzAdi suSiraM viduH / " iti zlokakathitakrameNa prayoge bhavaH prAyogikaJcaturdhA bhavati / vizrasA svabhAvena bhavo vaizrasiko meghAdiprabho bahudhA / kiJca zabdAtItanijaparamAtmabhAvanAcyutena zabdAdimanojJAmanojJapaJcendriyaviSayAsaktena ca jIvena yadupArjitaM sukhaduHsvaranAmakarma tadudayena yadyapi jIve zabdo dRzyate tathApi sa jIvasaMyogenAtpannatvAd vyavahAreNa jIvazabdo bhaNyate, nizcayena puna: pudgalasvarUpa eveti / bandhaH kathyate--mRtpiNDAdirUpeNa yo'sau bahudhA bandhaH sa kevalaH pugalabandhaH, yastu karmanokarmarUpaH sa jIvapudgalasaMyogabandhaH / kiJca vizeSa : - karmabandhapRthagbhUtasvazuddhAtmabhAvanArahitajIvasyAnupacaritAsadbhUtavyavahAreNa dravyabandhaH, tathaivAzu nizcayena yo'sau rAgAdirUpo bhAvabandhaH kathyate seo'pi zuddhanizcayanayena pudgalabandha eva / bilvAdyapekSayA badarAdInAM sUkSmatvaM, paramANoH sAkSAditi / badarAdyapekSayA bilvAdInAM sthUlatvaM jagadvyApinI mahAskandhe sarvotkRSTamiti / samacaturasranyagrodhasAtvikakubjavAmanahuNDabhedena SaTprakArasaMsthAnaM yadyapi vyavahAranayena jIvasyAsti tatrApyasaMsthAnAccicamatkArapariNaterbhinnatvAnnizcayaMna pudgalasaMsthAnameva / yadapi jIvAdanyatra vRttatrikoNacatuSkoNAdivyaktAvyaktarUpaM bahudhA saMsthAnaM tadapi pudgala eva / godhUmAdicUrNarUpeNa ghRtakhaNDAdirUpeNa bahudhA bhedo jJAtavyaH / dRSTipratibandhako'ndhakArastama iti bhaNyate / vRkSAdyAzrayarUpA manu

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dravyasaMgrahavRttiH / gaathaa-16|17|18 SyAdipratibimbarUpA ca chAyA vijJeyA / udyotazcandravimAne khadyotAditiryagajIveSu ca bhavati / Atapa AdityavimAne anyatrApi sUryakAntamaNivizeSAdau pRthvIkArya jJAtavyaH / ayamatrArtha:- yathA jIvasya zuddhanizcayana svAtmopalabdhilakSaNe siddhasvarUpe svabhAvavyaJjanaparyAye vidyamAne'pyanAdikarmabandhavazAt snigdharUkSasthAnIyarAgadveSapariNAme satisthAnAdhikAranAmaukAmanAsthAmyamAtrabhraSTasya naranArakAdivibhAvavyaJjanaparyAyA bhavanti tathA pudalasyApi nizcayanayana zuddhaparamANyavasthAlanaNe svabhAvavyaJjanaparyAya satyapi snigdharukSatvAdvandho bhavatIti vacanAdrAgadvepasthAnIyavandhavAMgyasnigdharunnatvapariNAma satyuktalakSaNAcchabdAdanya'pyathAgamoktalakSaNA AkuJcanaprasAraNadadhidugdhAdayo vibhAvavyaJjanaparyAyA jJAtavyAH / evamajIvAdhikAramadhye pUrvasUtroditarUpAdiguNacatuSTayayuktasya tathaivAtra sUtroditazabdAdiparyAyasahitasya saMkSepeNANuskandhabhedabhinnasya pudaladravyasya vyAkhyAnamukhyatvena prathamasthale gAthAdvayaM gatam / / 16 / / atha dharmadravyamAkhyAti / vyAkhyA / gatipariNatAnAM dharmo jIvapudgalAnAM gamanasahakArikAraNaM bhavati / dRSTAntamAha-toyaM yathA matsyAnAm / svayaM tiSThato naiva sa nayati tAniti / tathAhi yathA siddho bhagavAnamUrto'pi niSkriyastathaivAprerako'pi siddhavadanantajJAnAdiguNasvarUpo'hamityAdivyavahAreNa savikalpasiddhabhaktiyuktAnAM nizcayana nirvikalpasamAdhirUpasvakIyopAdAnakAraNapariNatAnAM bhavyAnAM siddhagateH sahakArikAraNaM bhavati / tathA niSkriyo'mUrto niSprerako'pi dharmAstikAyaH svakIyopAdAnakAraNena gacchatAM jIvapudgalAnAM gateH sahakArikAraNaM bhavati / lokaprasi dRSTAntena tu matsyAdInAM jalAdivadityabhiprAyaH // evaM dharmadravyavyAkhyAnarUpeNa gAthA gatA / / 17 // athAdharmadravyamupadizati / vyaakhyaa| sthAnayuktAnAmadharmaH pudgalajIvAnAM sthiteH sahakArikAraNaM bhavati / tatra dRSTAnta:-chAyA yathA pathikAnAm / svayaM gacchato jIvapudgalAnsa naiva dharatIti / tadyathA-vasaMvittisamutpannasukhAmRtarUpaM paramasvAsthyaM yadyapi nizcayena svarUpe sthitikAraNaM bhavati tathA "siddho'haM suddho'haM aNataNANAdiguNasamiddho'haM / dehapamANo Nicco asaMkhadeso amuttoya / " iti gAthAkathitasi

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24 dravyasaMgrahavRttiH / gAthA-18 / 16 / 20 ddhabhaktirUpeNeha pUrva savikalpAvasthAyAM siddho'pi yathA bhavyAnAM bahiraGgasahakArikAraNaM bhavati tathaiva svakIyopAdAnakAraNena svayameva tiSThatAM jIvapudgalAnAmadharmadravyaM sthiteH sahakArikAraNam / lokavyavahAreNa tu chAyAvadvA pRthivIbadvati sUtrArthaH // evamadharmadravyakathanena gAthA gatA // 18 // athaakaashdrvymaah| vyAkhyA / jIvAdInAmavakAzadAnayogyamAkAzaM vijAnIhi he ziSya ! kiM viziSTaM "jeNNaM" jinasyedaM jainaM, jinena proktaM vA jainam / tacca lokAlokAkAzabhedena dvividhamiti / idAnI vistAra:-sahajazuddhasukhAmRtarasAsvAdena paramasamarasIbhAvena bharitAvastheSu kevalajJAnAdyanantaguNAdhArabhUteSu lokAkAzapramitAsaMkhyeyasvakIyazuddhapradezeSu yadyapi nizcayanayena siddhAstiSThanti, tathApyupacaritAsadbhutavyavahAreNa mokSazilAyAM tiSThantIti bhaNyate ityukto'sti / sa ca IdRzo mokSo yatra pradeze paramadhyAnenAtmA sthitaH san karmarahito bhavati, tatraiva bhavati nAnyatra / dhyAnapradeze karmapudgalAn tyaktvA UrdhvagamanasvabhAvena gatvA muktAtmAno yato lokAgre tiSThantIti tata upacAreNa lokAnamapi mokSaH procyate / yathA tIrthabhUtapuruSasevitasthAnamapi bhUmijalAdirUpamupacAreNa tIrtha bhavati / yathA tathaiva sarvadravyANi yadyapi nizcayanayena svakIyapradezeSu tiSThanti tathApyupacaritAsadbhUtavyavahAreNa lokAkAze tiSThantItyabhiprAyo bhagavatAM zrInemicandrasiddhAntadevAnAmiti // 16 // tameva lokAkAzaM vizeSeNa draDhayati / ___ vyAkhyA / dharmAkAnanda yA santi yAvatyAkAze sa lokaH / tathA coktaM-lokyante dRzyante jIvAdipadArthA yatra sa loka iti / tasmAllokAkAzAtparato bahirbhAge punaranantAkAzamaloka iti / atrAha somAbhidhAno rAjazreSThI / he bhagavan ! kevalajJAnasyAnantabhAgapramitamAkAzadravyaM tasyApyanantabhAge sarvamadhyamapradeze lokastiSThati / sa cAnAdinidhanaH kenApi puruSavizeSeNa na kRto na hato na dhRto na ca rakSitaH / tathaivAsaMkhyAtapradezastatrAsaMkhyAtapradeze loke'nantajIvAmtebhyo'pyanantaguNA: pudgalAH, lokAkAzapramitAsaMkhyeyakAlANadravyANi, pratyekaM lokAkAzapramANaM dharmAdharmadvayamityuktalakSaNA: padArthAH kathamavakAzaM labhanta iti / bhagavAnAha-ekapradIpaprakAze nAnApradIpa

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dravyasaMgrahavRttiH / gAthA-20 / 21 25 prakAzavadekagUDharasanAgagadyANake bahusuvarNavadbhasmaghaTamadhye sUcikoSTradugdhavadityAdidRSTAntena viziSTAvagAhanazaktivazAdasaMkhyAtapradeze'pi loke vasthAnamavagAho na virudhyate / yadi punarityaMbhUtAvagAhanazaktirna bhavati tadyasaMkhyAtapradezeSvasaMkhyAtaparamANUnAmeva vyavasthAnaM, tathA sati sarve jIvA yathA zuddhanizcayena zaktirUpeNa nirAvaraNA: zuddhavuddhakasvabhAvAstathA vyaktirUpeNa vyavahAranayenApi na ca tathA pratyakSavirodhAdAgamavirodhAcceti / evamAkAzadravyapratipAdanarUpeNa sUtradvayaM gatam // 20 // atha nizcayavyavahArakAlasvarUpaM kathayati / vyAkhyA / "davvaparivarUvo jo" dravyaparivartarUpo yaH "so kAlo havei vavahAro" sa kAlo bhavati vyavahArarUpa: / sa ca kathaMbhUta: "pariNAmAdI lakkho" pariNAmakriyAparatvAparatvena lakSyata iti pariNAmAdilakSyaH / idAnoM nizcayakAlaH kathyate:-"vaTTaNalakkho ya paramaTTho" vartanAlakSaNazca paramArthakAla iti / tadyathA-jIvapudgalayoH parivarto navajIrNaparyAyastasya yA samayaghaTikAdirUpA sthitiH svarUpaM yasya sa bhavati dravyaparyAyarUpo vyavahArakAlaH / tathAcoktaM saMskRtaprAbhRtena-"sthitiH kAlasaMjJakA" tasya paryAyasya saMbandhinI yA'sau samayaghaTikAdirUpA sthitiH sA vyavahArakAlasaMjJA bhavati na ca paryAya ityabhiprAyaH / yata eva paryAyasaMbandhinI sthitirvyavahArakAlasaMjJAM bhajate tata eva jIvapudgalasaMbandhinIpariNAmena paryAyeNa tathaiva dezAntaracalanarUpayA godohanapAkAdiparispandalakSaNarUpayA vA kriyayA tathaiva dUrAsannacalanakAlakRtaparatvAparatvena ca lakSyate jJAyate yaH sa pariNAmakriyAparatvAparatvalakSaNa ityucyate / atha dravyarUpanizcayakAlamAha / svakIyopAdAnarUpeNa svayameva pariNAmamAnAnAM padArthAnAM kumbhakAracakrasyAdhastanazilAvat, zItakAlAdhyayane agnivat, padArthapariNateryatsahakAritvaM sA vartanA bhaNyate / saiva lakSaNaM yasya sa varttanAlakSaNa: kAlANudravyarUpo nizcayakAlaH, iti vyavahArakAlasvarUpaM nizcayakAlasvarUpaM ca vijJeyam / kazcidAha "samayarUpa eva nizcayakAlastasmAdanyaH kAlANudravyarUpo nizcayakAlo nAstyadarzanAt / " tatrottaraM dIyate-samayastAvatkAlastasyaiva paryAyaH, sa kathaM paryAya iti cet paryAyasyotpannapradhvaMsitvAt / tathAcoktaM "sama uppanna padhaMsI" sa ca paryAyo dravyaM vinA na bhavati, pazcAttasya samayarUpaparyAya

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dravyasaMgrahavRttiH / gAthA-21 / 22 kAlasyopAdAnakAraNabhUtaM dravyaM tenApi kAlarUpeNa bhAvyam / indhanAgnisahakArikAraNotpannasyaudanaparyAyasya tandunopAdAnakAragavata, atha kumbhakAracakracIvarAdibahiraGganimittotpannasya mRnmayaghaTaparyAyasya mRtpiNDopAdAnakAraNavat, athavA naranArakAdiparyAyasya jIvopAdAnakAragaNavaditi / tadapi kasmAdupAdAnakAraNasadRzaM kArya bhavatIti vacanAt / atha mataM "mamayAdikAlaparyAvANAM kAladravyamupAdAnakAraNaM na bhavati; kintu samayotpattau mandagatipariNatapudgalaparamANustathA nimeSakAlotpattau nayanapuTavighaTanaM. tathaiva ghaTikAkAlaparyAyotpattI ghaTikAsAmagrIbhUnajannabhAjanapumpahantAdivyApAge, divasaparyAye tu dinakarabimbamupAdAnakAraNamiti naivam / yathA tandulopAdAnakAraNotpannasya sadodanapa ryAyasya zuklakRSNAdivarNA, surabhyasurabhigandha-snigdharukSAdisparza-madhurAdirasavizeSampA guNA dRzyante / tathA punaparagANunayanapuTavighaTana jannabhAjanapuruSavyApArAdidinakaravimbarUpaiH pudgalaparyAyairupAdAnabhUtaiH samutpannAnAM samayanimiSaghaTikAdikAlaparyAyANAmapi zuklakRSNAdiguNA: prApnuvanti na ca tathA / upAdAnakAraNasadrazaM kAryamiti vacanAt kiM bahunA / yo'sAvanAdyanidhanatasthaivAmUrto nityaH samayAdyupAdAnakAraNabhUto'pi samayAdivikalparahitaH kAlANudravyarUpaH sa nizcayakAlo, yastu gAdiyAnnasamayavikArahagativilinavyavahAravikalparUpastasyaiva dravyakAlasya paryAyabhUto vyavahArakAla iti / ayamatra bhAvaH-yadyapi kAlalabdhivazenAnantasukhabhAjano bhavati jIvastathApi vizuddhajJAnadarzanasvabhAvanijaparamAtmattvasya samyakazraddhAnajAgAguSTAnaganagnabahirdravyecchAnivRttilakSaNatapazcaraNarUpA yA nizcayacaturvidhArAdhanA saiva tatropAdAnakAraNaM jJAtavyaM na ca kAlastena sa heya iti / / 21 // atha nizcayakAlasyAvasthAnakSetraM dravyagaNanAM ca pratipAdayati / . . byAkhyA / "loyAyapadese ikkakke je dviyA hu ikkA" lokAkAzapradeSvekaikeSu ye sthitA ekaikasaMkhyopetA "hu', sphuTaM ka iva "rayaNANaM rAsI miva" parasparatAdAtmyaparihAreNa ratnAnAM raashiriv| "te kAlANU "tekAlANavaH / kati saMkhyopetAH / "asaMkhadavvANi' lokAkAzapramitAsaMkhyeyadravyANIti / tathAhi yathAGga lidravyasya yasminneva kSaNe vakraparyAyotpattistasminneva kSaNe pUrvaprAjalaparyAyavinAzoGga lirUpeNa dhrauvyamiti dravyasiddhiH / yathaiva ca

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dravyasaMgrahavRttiH / gAthA-22 kevalajJAnAdivyaktirUpeNa kAryasamayasArasyotpAdo nirvikalpasamAdhirUpakAraNasamayasArasya vinAzastadubhayAdhAraparamAtmadravyatvena dhrauvyamiti vA dravyasiddhiH / tathA kAlANArapi mandagatipariNatapudralaparamANunA vyaktIkRtasya kAlAraNapAdAnakAraNotpannasya ya eva varttamAnasamayasyotpAdaH sa evAtItasamayApekSayA vinAzastadubhayAdhArakAlANudravyatvena dhrauvyamityutpAdavyayadhrauvyAtmakakAladravyasiddhiH / lokabahirbhAge kAlANudravyAbhAvAtkathamAkAzadravyatya pariNatiriti cet akhaNDadravyatvAdekadezadaNDAhatakumbhakAracakrabhramaNavan, tathaivaikadezamanoharasparzanendriyavipayAnubhavasarvAGgasukhavan. lokamadhyasthitakAlANudravyadhAraNaikadezenApi sarvatra pariNamanaM bhavatIti kAladravyaM zeSadravyANAM pariNate: sahakArikAraNaM bhavati / kAladravyasya kiM sahakArikAraNamiti / yathAkAzadravyamazeSadravyANAmAdhAraH svasyApi, tathA kAladravyamapi pareSAM pariNatisahakArikAraNaM svasyApi / atha mataM yathA kAladravyaM svasyopAdAnakAraNaM pariNateH sahakArikAraNaM ca bhavati tathA sarvadravyANi, kAladravyeNa kiM prayojanamiti / naivam / yadi pRthagbhUtasahakArikAraNena prayojanaM nAsti tarhi sarvadravyANAM sAdhAraNagatisthityavagAhanaviSaye dharmAdharmAkAzadravyairapi sahakArikAraNabhUtaiH prayojanaM nAsti / kiJca kAlasya paTikAdivAnAtikA pratyakSeNa dRzyate dharmAdInAM punarAgamakathanameva / pratyakSeNa kimapi kArya na dRzyate tatasteSAmapi kAladravyasyevAbhAvaH prApnoti / tatazca jIvapudgaladravyadvayameva / sa cAgamavirodhaH / kiJca sarvadravyANAM pariNatisahakAritvaM kAlasyaiva guNaH, ghrANendriyasya rasAsvAdanamivAnyadravyasya guNo'nyadravyasya kartuM nAyAti dravyasaMkaradoSaprasaMgAditi / kazcidAha-yAvatkAlenaikAkAzapradezaM paramANuratikrAmati tatastAvatkAlena samayo bhavatItyuktamAgame ekasamayena caturdazarajjugamane yAvaMta AkAzapradezAstAvanta: samayA praapnuvnti| parihAramAha-ekAkAzapradezAtikrameNa yatsamayavyAkhyAnaM kRtaM tanmandagatyapekSayA, yatpunarekasamaye caturdazaranugamanacAyAnaM tatpunaH zIghragatyapekSayA / tena kAraNena caturdazarajjugamane'pyekasamayaH / tatra dRSTAnta:-ko'pi devadatto yojanazataM mandagatyA dinazatena gacchati / sa eva vidyAprabhAveNa zIghragatyA dinenaikenApi gacchati tatra kiM dinazataM bhavati / kintveka eva divasaH / tathA caturdazarajjugamane'pi zIghragamanenaika eva samaya: / kiJca svayaM viSayAnubhavarahito'pyayaM

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28 dravyasaMgrahavRttiH / gAthA-22 / 23 jIvaH parakIyaviSayAnubhavaM dRSTaM zrutaM ca manasi smRtvA yadviSayAbhinlApaM karoti tadapadhyAnaM bhaNyate tatprabhRtisamastavikalpajAlarahitaM svasaMvittisamutpannasahajAnandaikalakSaNasukharasAsvAdasahitaM yattadvItarAgacAritraM bhavati / yatpunastadavinAbhUtaM tannizcayasamyaktvaM ceti bhaNyate / tadeva kAlatraye'pi muktikAraNam / kAlastu tadabhAve sahakArikAraNamapi na bhavati sata: sa heya iti / tathAcoktaM "kiM pallavieNa bahuNA je siddhA NaravarA gae kAle / siddhihaMhi jevi bhaviyA taM jANaha sammamAhappaM" idamatra tAtparya-kAladravyamanyadvA paramAgamAvirodhena vicAraNIyaM paraM kintu vItarAgasarvajJavacanaM pramANamiti manasi nizcitya vivAdo na karttavyaH / kasmAditi cet-vivAde rAgadvaSo bhavatastatazca saMsAravRddhiriti // 22 // __ ataHparaM sUtrapaJcakaparyanta paJcAstikAyavyAkhyAnaM karoti / tatrAdau gAthApUrvArddhana SaDdravyavyAkhyAnopasaMhAra uttarArdhena tu paJcAstikAyavyAkhyAnaprArambhaH kathyate / ___ vyAkhyA / "evaM chabbheyamidaM jIvAjIvappabhedado dabvaM uttaM' evaM pUrvoktaprakAreNa SaDbhedamidaM jIvAjIvaprabhedataH sAkAzAd dravyamuktaM kathitaM pratipAditam / "kAlavijuttaM NAyavvA paMca asthikAyA du" tadeva SaDvidhaM dravya kAlena viyuktaM rahitaM jJAtavyAH paJcAstikAyAstu punariti // 23 // paJceti saMkhyA jJAtA tAvadidAnImastitvaM kAyatvaM ca nirUpayati / vyAkhyA / "saMti jado teNede atthIti bhaNaMti jiNavarA" santi vidyante yata ete jIvAdyAkAzaparyantAH paJca tena kAraNenaite'stIti bhaNanti jiNavarAH sarvajJAH / "jamhA kAyA iva bahudesA tamhA kAyA ya' yasmAtkAyA iva bahupradezAstasmAtkAraNAtkAyAzca bhaNaMti jinavarAH / "atthikAyA ya" evaM na kevalaM pUrvoktaprakAreNAstitvena yuktA astisaMjJAstathaiva kAyatvena yuktAH kAyasaMjJA bhavanti kinnubhayamelApakenAstikAyasaMjJAzca bhavanti / idAnIM saMjJAlannaNaprayojanAdibhede'vasnitvena sahAbhedaM darzayati / tathAhi zuddhajIvAstikAye siddhatvalakSaNaH zuddhadravyavyaJjanaparyAyaH, kevalajJAnAdayo vizeSaguNA: astitvavastutvAgurulaghutvAdayaH sAmAnyaguNAzca / tathaivAvyAbAdhAnantasukhAdyanantaguNavyaktirUpasya kAryasamayasArasyotpAdo rAgAdivibhAvarahitaparamasvAsthyarUpasya

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dravyasaMgrahavRttiH / gaathaa-24|25 kAraNasamayasArasya vyayastadubhayAdhArabhUtaparamAtmadravyatvena dhrauvyamityuktalakSaNeguNaparyAyairutpAdavyayadhrauvyaizca saha muktAvasthAyAM saMjJAlakSaNaprayojanAdibhede'pi sattArUpeNa pradezarUpeNa ca bhedo nAsti / kasmAditi cet-muktAtmasattAyAM guNaparyAyANAmutpAdavyayadhrauvyANAM cAstitvaM siddhapati, guNaparyAyAtpAdavyayadhrauvyasattAyAzca muktAtmAstitvaM siddhapratIti parasparasAdhitasiddhatvAditi / kAyatvaM kathyate-bahupradezapracayaM dRSTvA yathA zarIraM kAyA bhaNyate tathAnantajJAnAdiguNAdhArabhUtAnAM lokAkAzapramitAsaMkhyeyazuddhapradezAnAM pracaya samUha saMghAtaM melApakaM dRSTvA muktAtmani kAyatvaM bhaNyate / yathA zuddhaguNaparyAyotpAdavyayadhrauvyaiH saha muktAtmanaH sattArUpeNa nizcayenAbhedo darzitastathA yathAsaMbhavaM saMsArijIveSu pudgaladharmAdharmAkAzakAleSu ca draSTavyaH / kAladravyaM vihAya kAyatvaM ceti sUtrArthaH // 24 // __ atha kAyatvavyAkhyAne pUrva yatpradezAstitvaM sUcita tasya vizeSavyAkhyAnaM karotItyekA pAtanikA, dvitIyA tu kasya dravyasya kiyantaH pradezA bhavantIti pratipAdayati / vyAkhyA / "hoti asaMkhA jIve dhammAdhamme" bhavanti lokAkAzapramitAsaMkhyeyapradezAH pradIpavadupasaMhAravistArayukte'pyekajIve, nitya svabhAvavistIrNayordharmAdharmayorapi / "aNaMta prAyAse" anantapradezA AkAze bhavanti / "mutte tiviha padesA" mUrte pudgaladravye saMkhyAtAsaMkhyAtAnantANUnAM piNDAH skandhAsta eva trividhAH pradezA bhaNyante na ca kSetrapradezAH / kasmAt pudgalasyAnantapradezakSatrevasthAnAbhAvAditi / "kAlassegA" kAlANudravyasyaika eva pradezaH / "Na teNa so kAo" tena kAraNena sa kAyo na bhavati / kAlasyaikapradezatvaviSaye yuktiM pradarzayati / tadyathA-kiJcidUnacaramazarIrapramANasya siddhatvaparyAyasyopAdAnakAraNabhUtaM zuddhAtmadravya tatparyAyapramANameva / yathA vA manuSyadevAdiparyAyopAdAnakAraNabhUta saMsArijIvadravyaM tatparyAyapramANameva, tathA kAladravyamapi samayarUpasya kAlaparyAyasya vibhAgenopAdAnakAraNabhUtamavibhAgyekapradeza eva bhavati / athavA mandagatyA gacchataH pudgalaparamANorekAkAzapradezaparyantameva kAladravya gateH sahakArikAraNaM bhavati tato jJAyate tadapyekapradezameva / ka zcidAha-pudgalaparamANorgatisahakArikAraNaM dharmadravya tiSThati,

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dravyasaMgrahavRttiH / gAthA-25 / 26 / 27 kAlasya kimAyAtam / naivaM vaktavya-karmadravye gatisahakArikAraNe vidyamAne'pi matsyAnAM jalavanmanuSyANAM zakaTAMgaNAdivatmahakArikAraNAni bahUnyapi bhavantIti / atha mata kAladravyaM pudgalAnAM gatisahakArikAraNaM kutra bhaNitamAste / taducyate / "puggalakaraNA jIvA khaMdhA khalu kAla karaNAdu' ityukta zrIkundakRndAcAryadevaiH paJcAstikAyaprAbhRte / asyArthaH kathyate / dharmadravye vidyamAne'pi jIvAnAM karmanokarmapudgalA gateH sahakArikAraNaM bhavanti, aNuskandhabhedabhinnapudgalAnAM tu kAladravyamityarthaH // 25 // athaikapradezasyApi puDhalaparamAgompanAreNa kAyatvamupadizati / vyAkhyA--"eyapadeso vi aNU NANAkhaMdhappadesado hodi bahudeso" ekapradezo'pi puganaparamANuna:nAmkandhampabahupradezataH sakAzAdvahupradezo bhavati / "uvayArA" upacArAd vyavahAranayAt "teNa ya kAo bhaNaMti savvaNhu" tena kAraNena kAyamiti sarvajJA bhaNantIti / tathAhi-yathAyaM paramAtmA zuddhanizcayanayena dravyarUpeNa zuddhastathaiko'pyanAdikarmabandhavazAsnigdharukSasthAnIyarAgadveSAbhyAM pariNamya naranArakAdivibhAvaparyAyarUpeNa vyavahAreNa bahuvidho bhavati / tathA pudgalaparamANurapi svabhAvenaiko'pi zuddho'pi rAgadvaSasthAnIyabandhayogyasnigdharUkSaguNAbhyAM pariNamya dvanaNukAdimkandharUpavibhAvaparyAyairvahuvidho bahupradezo bhavati tena kAraNena bahupradezalakSaNakAyatvakAraNatvAdupacAreNa kAyo bhaNyate / atha mata-yathA-puganaparamAgovyarUpeNaikamyApi dvanaNukAdiskandhaparyAyarUpeNa vahupradezarUpaM kAyatvaM jAta tathA kAlANorapi dravyeNaikasyApi paryAyeNa kAyatvaM bhavatIti / tatra parihAraH-snigdharUkSahetukasya bandhasyAbhAvAnna bhavati / tadapi kasmAt / snigdharUkSatvaM pudgalasyaiva dharmo yataH kAraNAditi / aNutvaM pudgalasaMjJA, kAlasyANusaMjJA kathamiti cet tatrottaram-aNuzabdena vyavahAreNa pudgalA ucyante nizcayena tu varNAdiguNAnAM pUraNagalanayogAtpudgalA iti vastuvRtyA punaraNuzabdaH sUkSmavAcakaH / tadyathA parameNa prakaNANuH aNuko'rthaH sUkSma iti vyutpattyA paramANuH sa ca sUkSmavAcako'Nuzabdo nirvibhAgapudgalavivakSAyAM punlANuvaditi / avibhAgikAladravyavivakSAyAM tu kAlANu kathayatItyarthaH // 26 // atha pradezalakSaNamupalakSayati /

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dravyasaMgrahavRttiH / gAthA-27 / 28 31 vyAkhyA / "jAvadiyaM AyAsaM avibhAgI puggalANuvarddha ta khu padesaM jANe" yAvatpramANamAkAzamavibhAgipuralaparamANunA viSTabdhaM vyApta tadAkAzaM khu sphuTaM pradezaM jAnIhi he ziSya / kathaMbhUtaM "savvANuTThANadANarihaM" sarvANUnAM sarvaparamANUnAM sUkSmaskandhAnAM ca sthAnadAnasyAvakAzadAnasyAha yogya samarthamiti / yata evetthaMbhUtAvagAhanazaktirastyAkAzasya tata evAsaMkhyAtapradeze'pi loke anantAnantajIvAstebhyo'pyanantaguNapudgalA avakAzaM labhante / tathA coktaM jIvapulaviSaye'vakAzadAnasAmarthyam "egaNigodazarIre jIvAdavvappamANadodiTThA / siddhehi aNaMtaguNA savveNa vitIdakAleNa / / 1 / / uggADhagADhaNicido puggalakAe hi savbado logo / suhume hi bAdare hi ya [tANatehi vivihehi / / " atha mata mUrtapudgalAnAM bhedo bhavatu nAsti virodhaH / amUrtAkhaNDasyAkAzadravyasya kathaM vibhAgakalpaneti / tannA rAgAdyupAdhirahitasvasaMvedanapratyannabhAvanotpannasugyAmRtarasAsvAdanupramya muniyugalasyAvasthAnakSatramekamanekaM vA / yadyekaM tarhi dvayorekatvaM prApnoti na ca tathA / bhinna cettadA nirvibhAgadravyasyApi vibhAgakalpanamAyAta ghaTAkAzapaTAkAzamityAdivaditi // 27 // evaM sUtrapaJcakena paJcAstikAyapratipAdakanAmA tRtIyo'ntarAdhikAraH / / iti zrInemicandrasaiddhAntadevaviracite dravyasaMgrahagranthe namaskArAdisapta__viMzatigAthAbhirantarAdhikAratrayasamudAyana SaDdravyapaJcAsti _kAyapratipAdakanAmA prathamAdhikAraH samAptaH // ataHparaM pUrvokSadravyANAM cUlikArUpeNa vistaravyAkhyAnaM kriyate / tadyathApariNAmi-jIva-muttaM, sapadesaM eya-khetta-kiriyAya / NiccaM kAraNa-kattA, savvagadamidaraM hi yapavese // 1 // duriNaya eyaM eyaM , paMca-ttiya eya duNNi cauro ya / paMca ya eyaM eyaM, edesaM eya uttaraM NeyaM // 2 // vyAkhyA / "pariNAmi" ityAdivyAkhyAnaM kriyate / pariNAmapariNAminau jIvapudgalau svabhAvavibhAvaparyAyAbhyAM kRtvA, zeSacatvAri dravyANi vibhaavvynyjnpryaayaabhaavaanmukhyvRttyaapunrprinnaamiiniiti| "jIva" zuddhanizcayanayena vizuddha

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32 dravyasaMgrahavRttiH / gAthA-28 tAnadarzanamyabhAvaM zuddhacaitanyaM prANazabdenocyate tena jIvatIti jIvaH / vyavahAranayena punaH karmodayajanitadravyabhAvarUpaizcatubhi: prANairjIvati, jIviSyati, jIvitapUrvo vA jIvaH / pudgalAdipaJcadravyANi punarajIvarUpANi / "muttaM" zuddhAtmano vilakSaNasparzarasagandhavarNavatI mUrtirucyate, tatsadbhAvAnmUtaH pudgalaH / jIvadravya punaranupacaritAsadbhUtavyavahAreNa mUrtamapi zuddhanizcayanayenAmUrttam, dharmAdharmAkAzakAlAcANi cAmUrttAni / "sapadesaM" lokamAtrapramitAsaMkhyeyapradezalakSaNaM jIvadravyamAdiM kRtvA paJcadravyANi paJcAstikAyasaMjJAni sapradezAni / kAladravyaM punarvahupradezatvalanaNakAyatvAbhAvAdapradezam / "eya" dravyArthikanayena dharmAdharmAkAzadravyANyekAni bhavanti / jIvapudgalakAladravyANi punaranekAni bhavanti / "khetta' sarvavyANAmavakAzadAnamAmarthyAn kSetramAkAzamekam / zeSapaJcadravyANyakSetrANi / "kiriyAya" kSetrAtkSetrAntaragamanarUpA parispandavatI calanavatI kriyA sA vidyate yayosto kriyAvantau jIvapudgalau / dharmAdharmAkAzakAladravyANi punarniSkriyANi / "NicaM'' dharmAdharmAkAzakAladravyANi yadyapyarthaparyAyatvenAnityAni, tathApi mukhyavRttyA vibhAvavyaJjanaparyAyAbhAvAnnityAni, dravyArthikanayena ca jIvapudgaladravye punaryadyapi dravyArthikanayApekSayA nitye tathApyagurulaghupariNanimvarUpasvabhAvaparyAyApekSayA vibhAvavyaJjanapa yApekSayA cAnitye / "kAraNa' punnadharmAvargAkAzakAnavAri vyavahAranayena jIvasya zarIravAi manaHprANApAnAdiganisthityavagAva nAkAryANi kurvantIti kAraNAni bhavanti / jIvadravyaM punaryadyapi guruziSyAdirUpeNa parasparopagrahaM karoti tayApi pudgalAdipaJcadravyANAM kimapi na karotItyakAraNam / "kattA'' zuddhapariNAmikaparamabhAvagrAhakeNa zuddhadravyArthikanayena yadyapi bandhamokSadravyabhAvarUpapuNyapApaghaTapaTAdInAmakartA jIvanayAvazuddhanizrayena zubhAzubhopayogAbhyAM pariNata: san puNyapApabandhayoH kartA phalabhoktA bhavati / vizuddhajJAnadarzanasvabhAvanijazuddhAtmadravyasya samyakazraddhAnajJAnuSThAnarUpeNa zuddhopayogena tu pariNataH san mokSasyApi kartA tatphalabhoktA ceti / zubhAzubhazuddhapariNAmAnAM pariNamanameva kartRtvaM sarvatra jJAtavyamiti / pudgalAdipaJcadravyANAM ca svakIyasvakIyapariNAmena pariNamanameva kartRtvam / vastuvRttyA punaH puNyapApAdirUpeNAkartRtvameva / "savaMga" lokAlokavyAptyapekSayA sarvagatamAkAzaM bhaNyate / lokavyAptya

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dravyasaMgrahavRttiH / gAthA-28 33 pekSayA dharmAdhau ca / jIvadravya punarekajIvApekSayA lokapUraNAvasthAM vihAyAsavagataM, nAnAjIvApekSayA sarvagatameva bhavati, pudgaladravya punarlokarUpamahAskandhApekSayA sarvagataM, zeSa pudgalApekSayA sarvagataM na bhavati, kAladravyaM punarekakAlANudravyApekSayA sarvagataM na bhavati, lokapradezapramANanAnAkAlANuvivakSayA loke sarvagataM bhavati / "idaraMhi yapavese" yadyapi sarvadravyANi vyavahAreNaikakSetrAvagAhenAnyonyapravezena tiSThanti tathApi nizcayanayena cetanAdisvakIyasvarUpaM na tyajantIti / atra SaDa dravyeSu madhye vItarAgacidAnandaikAdiguNasvabhAva zubhAzubhamabhAvacanakAyavyApAra rahitaM nijazuddhAtmadravyamevopAdeyamiti bhAvArthaH / / ___ata Urddha vaM punarapi SaDvyANAM madhye heyopAdeyasvarUpaM vizeSeNa vicArayati / tatra zuddhanizcayanayena zaktirUpeNa zuddhabuddhakasvabhAvatvAtsarve jIvA upAdeyA bhavanti / vyaktirUpeNa punaH paJcaparameSThina eva / tatrApyarhatsiddhadvayameva / tatrApi nizcayena siddha eva / paramanizcayena tu bhogAkAGkSAdirUpasamastavikalpajAlarahitaparamasamAdhikAle siddhasadRzaH svazuddhAtmaivopAdeya: zeSadravyANi heyAnIti tAtparyam / zuddhabuddhakasvabhAva iti ko'rthaH ? mithyAtvarAgAdisamastavibhAvarahitatvena zuddha ityucyate kevalajJAnAdAnantaguNasahitatvAddhaH / iti zuddhabuddhaikalakSaNaM sarvatra jJAtavyam / iti SaDdravyacUlikA samAptA / cUlikAzabdArthaH kathyate-cUlikA vizeSavyAkhyAnam , athavA uktAnuktavyAkhyAnam , uktAnuktasaMkIrNavyAkhyAnaM ceti // ____ ataH paraM jIvapugantaparyAvarUpANAmAnavAdimamapadArthAnAmekAdazanAyAparyantaM vyAkhyAnaM karoti / tatrAdau "pAsavabaMdhaNa" ityAgradhikArasUtragAthaikA, tadanantaramAsravapadArthavyAkhyAnarUpeNa "prAsabadi jeNa" ityAdi gAthAtrayaM, tataHparaM bandhavyAkhyAnakathanena "vajjhadi kamma" iti prabhRtigAthAdvayaM, tato'pi saMvarakathanarUpeNa "cedaNapariNAmo" ityAdi sUtradvaya, tatazca nirjarApratipAdanarUpeNa "jaha kAleNa taveNa ya" iti prabhRtisUtramekaM, tadanantaraM mokSasvarUpakathanena "savvassa kammaNo" ityAdi sUtramekaM, tatazca puNyapApadvayakathanena "suhAsuha" ityAdi sUtramekaM cetyekAdazagAthAbhiH sthalasaptakasamudAyena dvitIyAdhikAre samudAyapAtanikA / atrAha ziSyaH yadyekAntena jIvAjIvau pariNAminau bhavatastadA saMyoga

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34 dravyasaMgrahavRttiH / gAthA - 28 paryAyarUpa eka eva padArtha:, yadi punarekAntenApariNAminau bhavatastadA jIvA - jIvadravyarUpau dvAveva padArthoM, tata zrAsravAdi saptapadArthAH kathaM ghaTata iti / tatrottaraM ------ kathaMcitpariNAmitvAd ghaTante / kathaMcitpariNAmitvamiti ko'rthaH ? yathA sphaTikanavizeSo yadyapi svabhAvena nirmalastathApi japApuSpAzupAdhijanitaMparyAyAntarapariNati N gRhNAti / yadyapyupAdhiM gRhNAti tathApi nizcayena zuddhasvabhAvaM na tyajati tathA jIvo'pi yadyapi zuddhadravyArthikanayena sahajazuddhacidAnandaikasvabhAvastathApyanAdikarmabandhaparyAyavazena rAgAdiparadravyopAdhiparyAyaM gRhNAti / yadyapi paraparyAyeNa pariNamati tathApi nizvayena zuddhasvarUpaM na tyajati / punalo'pi tatheti / parasparasApekSatvaM kathaMcitpariNAmitvazabdasyArthaH / evaM kathaMcitpariNAmitve sati jIvapulasaMyogapariNatinirRttatvAdAnyavAdipadArthA ghaTate / te ca jIvAjIpAmyAM saha nava bhavanti tata eva nava padArthAH / puNyapApapadArthadvayasyAbhedanayena kRtvA 'puNyapApayorvandhapadArthasya vA madhye antarbhAvavivacayA saptatattvAni bhayante / he bhagavan, yadyapi kathaMcitpariNAmitvabalena bhedapradhAnaparyAyArthikanayena navapadArthAH saptatattvAni vA siddhAni tathApi taiH kiM prayojanam / yathaivAbhedanayena puNyapApapadArthadryasyAntarbhAvA jAtastathaiva vizeSAbhedanayavivakSAyAmAsravAdipadArthAnAmapi jIvAjIvadvayamadhye'ntarbhAve kRte jIvAjIvau dvAveva padArthAviti / tatra parihAraH - heyopAdevananaparijJAnaprayojanArthamAzravAdipadArthAH vyAkhyeyA bhavanti / tadeva kathayati ----- upAdeyatattvamakSayAnantasukhaM, tasya kAraNa mokSo, mokSasya kAraNa' saMvaranirjarAdvayaM, tasya kAraNaM vizuddhajJAnadarzanasvabhAvanijAtmatattvasamyak zraddhAnajJAnAnucaraNalakSaNaM nizcayaratnatrayasvarUpaM, tatsAdhakaM vyavahAraratnatrayarUpaM ceti / idAnoM heyatattvaM kathyate -- prAkulatvotpAdakaM nArakAdiduHkhaM nizcayenendriyasukhaM ca yatattvam / tasya kAraNaM saMsAraH, saMsArakAraNamAtratrabaMdhapadArthadvayaM, tasya kAraNaM pUrvoktavyavahAranizcayaratnatrayAdvilakSaNaM mithyAdarzanajJAnacAritratrayamiti / evaM heyopAdeyatattvavyAkhyAne kRte sati saptatattvanavapadArthAH svayameva siddhAH / idAnIM kasya padArthasya kaH kartteti kathyate - nijaniraJjana zuddhAtmabhAvanAtpannaparamAnandaikalakSaNasukhAmRtarasAsvAdaparAGmukho bahirAtmA bhaNyate / sa

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35 dravyasaMgrahavRttiH / gAthA-28 cAvavandhapApapadArthatrayasya kartA bhavati / kvApi kAle punarmandamithyAtvamandakaSAyodayaM sati bhogAkAGa kSAdinidAnabandhana bhAvikAle pApAnubandhipuNyapadArthasyApi kartA bhavati / yastu pUrvoktabahirAtmano vilakSaNa: samyagdRSTiH sa saMvaranirjarAmokSapadArthatrayasya kartA bhavati / rAnAdivibhAvarahinaparamamAmAyika yadA sthAtu samartho na bhavati tadA viSayakaSAyotpannadunivaJcanArtha saMsArasthiticchedaM kurvan puNyAnuvandhitIrthakaranAmaprakRtyAdiviziSTapuNyapadArthasya kartA bhavati / kartRtvaviSaya nayavibhAgaH kathyate / mithyAdRSTerjIvasya pudgaladravyaparyAyarUpANAmAsravabandhapuNyapApapadArthAnAM kartRtvamanupacaritAsAtavyavahAraNa, jIvabhAvaparyAyarUpANAM punarazuddhanizcayanayaneti / samyagdRSTestu saMvaranirjarAmokSapadArthAnAM dravyarUpANAM yatka tvaM tadapyanucaritAsadbhUtavyavahAraNa, jIvabhAvaparyAyarUpANAM tu vivakSitaikadezazuddhanizcayanayaneti / paramazuddhanizcayana tu "Na vi uppajjai, Na vimarai, baMdhu na mokkhu krei| jiu paramacche joiyA, jiNavaru ema bhaNei iti / " vacanAdvandhamokSau na staH / sa ca pUrvoktavivakSitaikadezazuddhanizcaya AgamabhASayA ki bhaNyate--svazuddhAtmasamyakazraddhAnajJAnAnucaraNarUpeNa bhaviSyatIti bhavyaH, evaMbhUtasya bhabyatvasaMjJasya pAriNAmikabhAvasya saMbandhinI vyktirbhnnyte| adhyAtmabhASayA puna yazanimpaddhapAnimAmikabhAvaviSaye bhAvanA bhaNyate, paryAyanAmAntareNa nirvikalpasamAdhi zuddhopogAdikaM veti / yata eva bhAvanA muktikAraNa tata eva zuddhapAriNAmikabhAvo dhyeyarUpo bhavati dhyAnabhAvanArUpo na bhavati / kasmAditi cet-dhyAnabhAvanAparyAyo vinazvaraH sa ca dravyarUpatvAdavinazvara iti / idamatra tAtparya-mithyAtvarAgAdivikalpajAlarahitanijazudAtmabhAvanotpannasahajAnandaikalakSaNasukhasaMvittirUpA ca bhAvanA muktikAraNa bhavati / tAM ca ko'pi janaH kenApi paryAyanAmAntareNa bhaNatIti / evaM pUrvAnaprakAreNAnekAntabyAkhyAnenAnavabandhapuNyapApapadArthAH jIvapudgalasaMyogapariNAmarUpavibhAvaparyAyeNotpadyante / saMvaranirjarAmokSapadArthAH punarjIvapudgalasaMyogapariNAmavinAzotpannena vivakSitasvabhAvaparyAyeNeti sthitam // tadyathA vyAkhyA / "Asava" nirAsravasvasaMvittivilakSaNazubhAzubhapariNAmena zubhAzubhakarmAgamanamAsravaH / "baMdhaNa" vandhAtItazuddhAtmopalambhabhAvanAcyuta

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dravyasaMgrahavRttiH / gaathaa-28|26 / 30 jIvasya karmapradezaiH saha saMzleSo bandhaH / "saMvara" karmAsravanirodhasamarthasvasaMvittipariNatajIvasya zubhAzubhakarmAgamanasaMvaraNaM saMvaraH / "Nijara" zuddhopayogabhAvanAsAmarthyena nIrasIbhUtakarmapudgalAnAmekadezagalanaM nirjarA / "mokkhA" jIvapudgalasaMzleSarUpabandhasya vighaTane samarthaH svazuddhAtmopalabdhipariNAmo mokSa iti / "sapuNNapAvA je" puNyapApasahitA ye "te vi samAseNa pabhaNAmo" yathA jIvAjIvapadArthoM vyAkhyAtA pUrva tathA tAnapyAsravAdipadArthAn samAsena saMkSepeNa prabhaNAmo vayaM, te ca kathaMbhUtAH "jIvAjIvavisesA" jIvAjIvavizeSAH / vizeSA ityasya ko'rthaH paryAyAH / caitanyA azuaparigAbhA jIvandha, acetanAH karmapudgalaparyAyA ajIvasyetyarthaH / evamadhikArasUtragAthA gatA // 28 // atha gAthAtrayeNAsravavyAkhyAnaM kriyate, tatrAdau bhAvAsravadravyAsravasvarUpaM sUcayati / ___ vyaakhyaa| "Asavadi jeNa kammaM pariNAmeNappaNo sa viNNeo bhAvAsavo' Asravati karma yena pariNAmenAtmanaH sa vijJeyo bhAvAtravaH / karmAsravanirmUlanasamarghazuddhAtmabhAvanApratipakSabhUnena yena pariNAmenAsravati karma kasyAtmanaH svasya sa pariNAmo bhAvAsravo vijnyeyH| sa ca kathaMbhUtaH "jiNutto" jinena vItarAgasarvajJenoktaH / "kammAsavaNaM paro hodi" karmAsravaNaM paro bhavati jJAnAvaraNAdivyakarmaNAmAsravaNamAgamanaM paraH, para iti ko'rthaH-bhAvAnavAdanyo bhinno bhAvAsrava nimittena tailamRkSitAnAM bhUnninamAgama iva dravyAsravo bhavatIti / nanu "Asravati yena karma" tenaiva padena dravyAsravo labdhaH, punarapi karmAsravaNaM paro bhavatIti dravyAsravavyAkhyAnaM kimarthamiti yaduktaM tvayA tanna / yena pariNAmena kiM bhavati Asravati karma tatpariNAmasya sAmarthya darzitaM na ca dravyAsravavyAkhyAnamiti bhAvArthaH // 26 // atha bhAvAsravasvarUpaM vizeSeNa kathayati / vyAkhyA / "micchattAviradipamAdajogakohAdo" mithyAtvAviratipramAdayogakrodhAdayaH / abhyantare vItarAganijAtmatattvAnubhUtiruciviSaye viparItAbhinivezajanakaM bahirviSaye tu, parakIyazuddhAtmatattvaprabhRtisamastadravyeSu viparItAbhinivezotpAdakaM ca mithyAtvaM bhaNyate / abhyantare nijaparamAtmasvarUpabhAva

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dravyasaMgrahavRttiH / gAthA-30 / 31 notpannaparamasukhAmRtarativilakSaNA bahirviSaye punakhatarUpAcetyaviratiH / abhyantare niSpramAdazuddhAtmAnubhUticalanarUpa: bahirviSaye tu mUlottaraguNamalajanakazceti pramAdaH / nizcayena niSkriyasyApi paramatmAno vyavahAreNa vIryAntarAyakSayopazamotpanno manovacanakAyavargaNAvalambana: karmAdAnahetubhUta Atmapradezaparispando yoga ityucyate / abhyantare paramopazamamUrttikevalajJAnAdyanantaguNasvabhAvaparamAtmasvarUpakSobhakArakaH bahirviSaye tu pareSAM saMbandhitvena krUratvAdyAvezarUpAH krodhAdayazcetyuktalakSaNAH paJcAsravAH "atha' atho "viNNeyA" vijJeyA jJAtavyAH / katibhedAste "paNa paNa paNadaza tiya cadu kamasA bhedA du" paJcapaJcapaJcadazatricaturbhedAH kramazo bhavanti punaH / tathAhi "eyaMta vuddhadarasI vivarIo baMbhatAvaso viNao / iMdo viya saMsaido makkaDio caiva aNNANI iti gAthAkathitalakSaNaM paJcavidhaM mithyAtvam / hiMsAnRtaste'yAbrahmaparigrahAkAGkSArUpeNAviratirapi paJcavidhA / athavA manaHsahitapaJcendriyapravRttipRthivyAdiSaTakAyavirAdhanAbhedena dvAdazavidhA / "vikahA tahaya kasAyA iMdiya NihAya tahaya paNayo y| cadu cadu paNamegegaM huMti pamAdAhu paNNarasA / " iti gAthAkathitakrameNa paJcadaza pramAdAH / manovacanakAyavyApArabhedena trividhA yogaH, vistAreNa paJcadazabhedo vaa| krodhamAnamAyAlobhabhedena kaSAyAzcatvAraH, kaSAyanokaSAyabhedena paJcaviMzatividhA vaa| ete sarve bhedA:kasya saMbandhinaH "puvvassa" pUrvasUtroditabhAvAnavasyetyarthaH // 30 // atha dravyAsravasvarUpamudyotayati / vyAkhyA / "NANAvaraNAdINaM" sahajazuddhakevalajJAnamabhedena kevalajJAnAdyanantaguNAdhArabhUtaM jJAnazabdavAcyaM paramAtmAnaM vA AvRNotIti jJAnAvaraNaM, tadAdiryeSAM tAni jJAnAvaraNAdIni teSAM jJAnAvaraNAdInAM "joggaM" yogyaM "jaM puggalaM samAsavadi" snehAbhyaktazarIrANAM dhUlireNusamAgama iva niSkaSAyazuddhAtmasaMvitticyutajIvAnAM karmavargaNArUpaM yatpudgaladravyaM samAsravati "davvAsavI sa Neo" dravyAsravaH sa vijJeyaH / "aNeyabheo" sa ca jJAnadarzanAvaraNIyavedanIyamohanIyAyurnAmagotrAntarAyasaMjJAnAmaSTamUlaprakRtInAM bhedena, tathaiva "paNa Nava du aTThabIsA cau tiyaNavadIya doNNi pNcev| bAvaNNahINa biyasayapayaDiviNAseNa hoti te siddhaa|" iti gAthAkathitakrameNASTacatvAriMzada

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dravyasaMgrahavRttiH / gAthA - 31 / 32 / 33 dhikazatasaMkhyApramiteAttaraprakRtibhedena tathA cAsaMkhyeyalokapramitapRthivIkAyanAmakarmAdyuttarottaraprakRtirUpeNAnekabheda iti "jiNakkhAdo" jinakhyAto jinapraNIta ityarthaH ||31|| evamAtravavyAkhyAnagAthAtrayeNa prathamasthalaM gatam / ataHparaM sUtradvayena bandhavyAkhyAnaM kriyate / tatrAdau gAthApUrvArdhena bhAvadhattarArdhena tu dravyabandhasvarUpamAvedayati / vyAkhyA / "badi kammaM jeNa du cedaNabhAveNa bhAvabaMdho so" badhyate karma yena cetanabhAvena sa bhAvabandho bhavati / samasta karmabandhavidhvaMsanasamarthAkhaNDaikapratyakSapratibhAsamayaparamacaitanyavilAsalakSaNajJAnaguNasya, prabhedanayenAnantajJAnAdiguNAdhArabhUtaparamAtmanA vA saMbandhinI yA tu nirmalAnubhUtistadvipakSabhUtena mithyAtvarAgAdipariNatirUpeNa vA'zuddhacetanabhAvena pariNAmena badhyate jJAnAvaraNAdi karma yena bhAvena sa bhAvavandho bhaNyate / "kammAdapade sANaM aNNoNNapavesaNaM idaro" karmAtmapradezAnAmanyonya pravezanamitaraH / tenaiva bhAva - bandhanimittena karmadezAnAmAnandezAnAM ca kSIranIravadanyonyaM pravezanaM saMzleSo dravyabandha iti ||32|| atha tasyaiva bandhasya gAthApUrvArdhena prakRtibandhAdibhedacatuSTayaM kathayati, uttarArdhena tu prakRtibandhAdInAM kAraNaM ceti / 38 vyAkhyA / "payaDiTThidipraNubhAgappadesabhedA du cadubidhA baMdhA" prakRtisthityanubhAgapradezabhedAccaturvidho bandho bhavati / tathAhi jJAnAvaraNIyamdha karmaNaH kA prakRtiH 1 devatAmukhavastramiva jJAnapracchAdanatA / darzanAvaraNIyasya kA prakRtiH / rAjadarzanapranipedhakapratIhArabaddarzanapracchAdanatA / sAtAsAta vedanIyasya kA prakRtiH ? madhuliptakhaGgadhArAsvAdanavadalpa sukhabahuduH khAtpAdakatA / mohanIyasya kA prakRtiH ? madyapAnaddheyopAdeyavicAravikalatA | AyuH karmaNaH kA prakRti: ? nigaDavadgatyantaragamananivAraNatA / nAmakarmaNaH kA prakRtiH ? citrakArapuruSavannAnArUpakaraNatA / gotrakarmaNa: kA prakRti: ? gurulaghubhAjanakArakakumbhakAravaduccanIcagotrakaraNatA / antarAyakarmaNaH kA prakRtiH ? bhANDAgArikavaddAnAdivighnakaraNateti / tathAcoktaM- 'paDapaDihArasimajjAha Di citta kulAlabhaMDayArINaM / jaha edesiM bhAvA tahaviha kammA muNaiyavvA / " iti dRSTAntASTakena prakRtibandhA jJAtavyaH // prajAgomahiSyAdidugdhAnAM praharadvayAdisvakIyamadhurarasAvasthAna

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dravyasaMgrahavRttiH / gAthA-33 / 34 paryantaM yathA sthiti Nyate tathA jIvapradezeSvapi yAvatkAlaM karmasambandhena sthitistAvatkAlaM sthitibandho jJAtavyaH / yathA ca teSAmeva dugdhAnAM tAratamyena rasagatazaktivizeSo'nubhAgo bhaNyate tathA jIvapradezasthitakarmaskandhAnAmapi sukhaduHkhadAnasamarthazaktivizeSo'nubhAgabandho vijJeyaH / sA ca ghAtikarmasambandhinI zaktilatAdArvasthipASANabhedena caturdhA / tathaivAzubhAghAtikarmasambandhinI nimbakAjjIraviSahAlAhalarUpeNa / zubhAghAtikarmasambandhinI punarguDakhaNDazarkarAmRtarUpeNa caturdhA bhavati / ekaikAtmapradeze siddhAnantaikabhAgasaMkhyA abhavyAnantaguNapramitA anantAnantaparamANavaH pratikSaNavandhamAyAntIti pradezabandhaH / idAnI bandhakAraNaM kathyate / "jogA payaDipadesA ThidiaNubhAgA kasAyado hoti / " yogAtprakRtipradezau sthityanubhAgo kaSAyato bhavata iti / tathAhi nizcayena niSkriyANAmapi zuddhAtmapradezAnAM vyavahAreNa parispandanaheturyogaH, tasmAtprakRtipradezabandhadvayaM bhvti| nirdoSaparamAtmabhAvanApratibandhakakrodhAdikaSAyodayAt sthityanubhAgabandhadvayaM bhvtiiti| Asrave bandhe ca mithyAtvAviratyAdikAraNAni samAnAni ko vizeSa iti cet naivaM prathamakSaNe karmaskandhAnAmAgamanamAsravaH, AgamanAnantaraM dvitIyakSaNAdau jIvapradezeSvavasthAnaM bandha iti bhedaH / yata eva yogakaSAyAdvandhacatuSTayaM bhavati tata eva bandhavinAzArtha yogakaSAyatyAgena nijazuddhAtmani bhAvanA karttavyeti tAtparyam // 33 // evaM bandhavyAkhyAnena sUtradvayena dvitIya sthalaM gatam / ata Urdhva gAthAdvayena saMvarapadArthaH kathyate / tatra prathamagAthAyAM bhAvasaMvaradravyasaMvarasvarUpaM nirUpayati / vyaakhyaa| "cedaNapariNAmo jo kammassAsavaNirohaNe heU so bhAvasaMvaro khalu" cetanapariNAmo yaH kathaMbhUtaH karmAsravanirodhane hetuH sa bhAvasaMvaro bhavati khalu nizcayena / "davvAsavarohaNe aNNo" dravyakarmAsravanirodhane satyanyo dravyasaMvara iti / tadyathA-nizcayena svataH siddhatvAtparakAraNanirapekSa:, sa caivAvinazvaratvAnnityaH paramodyotasvabhAvatvAtsvaparaprakAzanasamarthaH, anAdyanantatvAdAdimadhyAntamukta:, dRSTazrutAnubhUtabhogAkAGa kSArUpanidAnabandhAdisamastarAgAdivibhAvamalarahitatvAdatyantanirmalaH, paramacaitanyavilAsalakSaNatvAcciducchalananirbharaH, svAbhAvikaparamAnandaikalakSaNatvAtparamasukhamUrtiH, nirAsravasahaja

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dravyasaMgrahavRtti: / gAthA-34 svabhAvatvAtsarvakarmasaMvaraheturityuktalakSaNa: paramAtmA tatsvabhAvenAtpanno yo'sau zuddhacetanapariNAmaH sa bhAvasaMvaro bhavati / yastu bhAvasaMvarAtkAraNabhUtAdutpannaH kAryabhUto navataradravyakarmAgamanAbhAvaH sa dravyasaMvara ityarthaH / / ___ atha saMvaraviSayanayavibhAgaH kathyate / tathA hi mithyAdRSTAdikSINakaSAgyaparyannanuparcapari mandatvAttAratamyena tAvadazuddhanizcayo varttate / tasya madhye punarguNasthAnabhedena shubhaashubhshuddhaanusstthaanruupyogtryvyaapaarstisstthti| taducyatemizyAnaTinAmAnimitragugalyAne parcapani mandatvenAzubhopayogo vartate, mojAnA kAkAnAMgo pAramparyeNa zuddhopayogasAdhaka upayupari tAratamyena zubhopayogI varttate, tadanantaramapramattAdikSINakaSAyaparyantaM jaghanyamadhyamotkRSTabhedena vivakSinaikadezazuddhanayarUpazuddhopayogI varttate, tatraivaM mithyAdRSTiguNasthAne saMvaro nAsti, sAmAdanAdiguNasthAneSu "solasapaNavIsaNabhaM dasacauchakkekkabaMdhavo chinnaa| dugatIsacadurapuce paNamolahajogiyo ekko||" iti bandhavicchedavibhaDIkadhitakramaNopa pari prakarSeNa saMvaro jJAtavya iti / azuddhanizcayamadhye mithyAdRSTayAdiguNasthAneSUpayogatrayaM vyAkhyAtaM, tatrAzuddhanizcaye zuddhopayogaH kathaM ghaTata iti cettatrottaraM-zuddhopayoge zuddhabuddhaikasvabhAvo nijAtmA dhyeyastiSThati tena kAraNena zuddhadhyeyatvAcchuddhAvalambanatvAcchuddhAtmasvarUpasAdhakatvAcca zuddhopayogI ghttte| sa ca saMvarazabdavAcyaH zuddhopayogaH saMmArakAraNabhUnaniyAnvagagAgadaparyAcadazuddho na bhavati tathaiva phalabhUtakevalajJAnalakSaNazuddhaparyAyavat zuddho'pi na bhavati kintu tAbhyAmazuddhazuddhaparyAyAbhyAM vilakSaNaM zuddhAtmAnubhUtimpanizcayaratnatrayAtmakaM monakAraNamekadezavyanirUpamekadezanirAvaraNaM ca tRtIyamavasthAntaraM bhaNyate / ___ kazcidAha-kevalajJAnaM sakalanirAvaraNaM zuddhaM tasya kAraNenApi sakalanirAvaraNena zuddhena bhAvyam , upAdAnakAraNasadRzaM kArya bhavatIti vacanAt / tatrottaraM dIyate--yuktamuktaM bhavatA paraM kintUpAdAnakAraNamapi poDazavarNikAsuvarNakAryasyAdhastanavarNikopAdAnakAraNavan, mRnmayakalazakAryasya mRtpiNDasthAsakozakuzUlopAdAnakAraNavaditi ca kAryAdekadezena bhinnaM bhavati / yadi punarekAntenopAdAnakAraNasya kAryeNa sahAbhedo bhedo vA bhavati tarhi pUrvoktasuvarNamRttikAdRSTAntadvayavatkAryakAraNabhAvo na ghaTate tataH kiM sirddha-ekadezena nirAvara

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dravyasaMgrahavRttiH / gaathaa-34| 35 41 Natvena kSAyopazamikajJAnalakSaNamekadezavyaktirUpaM vivakSitaikadeze zuddhanayena saMvarazabdavAcyaM zuddhopayogasvarUpaM muktikAraNaM bhavati / yacca labdhyaparyAptasUkSmanigodajIve nityodghATaM nirAvaraNaM jJAnaM zrUyate tadapi sUkSmanigodasarvajaghanyakSayopazamApekSayA nirAvaraNaM na ca sarvathA / kasmAditi cen-tadAvaraNe jIvAbhAvaH prApnoti / vastuta uparitanakSAyopazamikajJAnApekSayA kevalajJAnApekSayA ca tadapi sAvaraNaM saMsAriNAM kSAyikajJAnAbhAvAcca kSAyopazamikameva / yadi punarlocanapaTalasyaikadezanirAvaraNavatkevalajJAnAMzarUpaM bhavati tarhi tenaikadezenApi lokAlokapratyakSatAM prApnoti na ca tathA dRzyate / kintu pracurameghapracchAditAdityabimbavanniviDalocanapaTalavadvA stokaM prakAzayatItyarthaH // ___ atha kSayopazamalakSaNaM kathyate / sarvaprakAreNAtmaguNapracchAdikAH karmazaktayaH sarvaghAtisparddhakAni bhaNyante, vivakSitaikadezenAtmaguNapracchAdikAH zaktayo dezaghAtispardhakAni bhaNyante, sarvaghAtisparddhakAnAmudayAbhAva eva kSayasteSAmevAstitvamupazama ucyate sarvaghAtyudayAbhAvalakSaNakSayeNa sahita upazamaH teSAmekadezaghAtisparddhakAnAmudayazceti samudAyena kSayopazamo bhaNyate / kSayopazame bhavaH kSAyopazamiko bhAvaH / athavA dezaghAtisparddhakodaye sati jIva ekadezena jJAnAdiguNaM labhate yatra sa kSAyopazamiko bhAvaH / tena kiM siddhaM-pUrvoktasUkSmanigodajIve jJAnAvaraNIyadezaghAtisparddhakodaye satyekadezena jJAnaguNaM labhyate tena kAraNena tat kSAyopazamikaM jJAnaM na ca kSAyikaM kasmAdekadezodayasadbhAvAditi / ayamatrArtha:-yadyapi pUrvoktaM zuddhopayogalakSaNaM kSAyopazamikaM jJAnaM muktikAraNaM bhavati tathApi dhyAtpuruSeNa yadeva sakalanirAvaraNamakhaNDaikasakalavimalakevalajJAnalakSaNaM paramAtmasvarUpaM tadevAhana ca khaNDajJAnarUpa iti bhAvanIyam / iti saMvaratattvavyAkhyAnaviSaye nayavibhAgo jJAtavya iti // 34 // atha saMvarakAraNabhedAn kathayatItyekA pAtanikA, dvitIyA tu kaiH kRtvA saMvaro bhavatIti pRSThe pratyuttaraM dadAtIti, pAtanikAdvayaM manasi dhRtvA sUtramidaM pratipAdayati bhagavAn / ___ vyAkhyA / 'vadasamidIguttIo' tratasamitiguptaya: "dhammANupihA" dharmastathaivAnuprekSAH "parIsahajao ya" parIsahajayazca "cArittaM bahubheyaM" cAritraM bahubhedayuktaM "NAyavvA bhAvasaMvaravisesA" ete sarve militA bhAvasaMvaravizeSA

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42 dravyasaMgrahavRttiH / gAthA-35. bhedA jJAtavyAH / atha vistara:-nizcayena vizuddhajJAnadarzanasvabhAvanijAtmatatvabhAvanotpannasukhasudhAsvAdabalena samastazubhAzubharAgAdivikalpanivRtti'tam, vyavahAreNa tatsAdhakaM hiMsAnRtasteyAbrahmaparigrahAcca yAvajjIvanivRttilakSaNaM paJcavidhaM vratam / nizcayenAnantajJAnAdimvabhAve nijAtmani sam samyak samastarAgAdivibhAvaparityAgena tallInataccintanatanmayatvena ayanaM gamanaM pariNamanaM samitiH, vyavahAreNa tadbahiraGgasahakArikAraNabhUtAcArAdicaraNagranthoktA IryAbhASaiSaNAdAnanikSapotsargasaMjJAH paJca samitayaH / nizcayena sahajazuddhAtmabhAvanAlakSaNe gUDhasthAne saMsArakAraNarAgAdibhayAtsvasyAtmano gopanaM pracchAdanaM jhampanaM pravezanaM rakSaNaM guptiH, vyavahAreNa bahiraGgasAdhanArtha manovacanakAyavyApAranirodho guptiH / nizcayena saMsAre patantamAtmAnaM dharatIti vizuddhajJAnadarzanalanaganinazuddhAtmabhAvanAtmako dharmaH, vyavahAreNa tatsAdhanArtha devendranarendrAdivandyapade dharatItyuttamakSamAmAIvArjavasatyazaucasaMyamatapasyAgAkiJcanyabrahmacaryalakSaNo dazaprakAro dhrmH| .. dvAdazAnuprekSAH kathyante-adhruvAzaraNasaMsAraikatvAnyatvazucitvAsravasaMvaranirjarA tokabodhidurlabhadharmAnucintanamanuprekSAH / tAzca kathyante / tadyathA-dravyArthikanayena TaGkotkIrNajJAyakaikasvabhAvatvenAvinazvarasvabhAvanijaparamAtmadravyAdanyad bhinnaM yajjIvasaMbandhe azuddhanizcayanayena rAgAdivibhAvarUpaM bhAvakarma, anupamacaritAsadbhU tavyavahAreNa dravyakarmanokarmarUpaM ca tathaiva tatsvasvAmibhAvasambandhena gRhItaM yaccetanaM vanitAdikam , acetanaM suvarNAdikaM tadubhayamizraM cetyuktalakSaNaM tatsamadhru vamiti bhAvayitavyam / tadbhAvanAsahitapuruSasya teSAM viyoge'pi satyucchiTeSviva mamatvaM na bhavati tatra mamatvAbhAvAdavinazvaranijaparamAtmAnameva bhedAbhedaranatrayabhAvanayA bhAvayati, yAdRzamavinazvaramAtmAnaM bhAvayati nAhazamevAkSayAnantasukhasvabhAvaM muktAtmAnaM prApnoti / ityadhruvAnuprekSA gtaa| atha nizcayaratnatrayapariNataM svazuddhAtmadravya tahiraGgamahakArikAraNabhUtaM paJcaparameSThayArAdhanaJca zaraNam , tasmAdahibhUtA ye devendracakravartisubhaTakoTibhaTaputrAdicetanA giridurgabhUvivaramaNimantrAjJAprasAdauSadhAdayaH punaracetanAstadubhayAtmakA mizrAzca maraNakAlAdau mahATavyAM vyAghragRhItamRgabAlasyaiva mahAsamudre potacyutapaniNa iva zaraNaM na bhavantIti vijJeyam / tadvijJAya bhogA

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dravyasaMgrahavRttiH / gAthA-35 43 kAMkSArUpanidAnabandhAdinirAlambane svasaMvittisamutpannasukhAmRtasAlamvane svazudvAtmanyevAvalambanaM kRtvA bhAvanAM karoti / yAdRzaM zaraNabhUtamAtmAnaM bhAvayati tAdRzameva sarvakAlazaraNabhUtaM zaraNAgatavajrapaJjarasadRzaM nijazuddhAtmAnaM praapnoti| ityazaraNAnuprekSA vyAkhyAtA // atha zuddhAtmadravyAditarANi sapUrvApUrvamizrapudgaladravyANi jJAnAvaraNAdidravyakarmarUpeNa zarIrapopaNArthAzanapAnAdipaJcendriyaviSayarUpeNa cAnantavArAn gRhItvA vimuktAnIti dravyasaMsAraH / svazuddhAtmadravyasaMbandhisahajazuddhalokAkAzapramitAsaMkhyeyapradezebhyo bhinnA ye lokakSetrapradezAstatraikaikaM pradezaM vyApyAnantavArAn yatra na jAto na mRto'yaM jIvaH sa ko'pi pradezo nAstIti kSetrasaMsAraH / zuddhAtmAnubhUtirUpanirvikalpasamAdhikAlaM vihAya pratyekaM dazakoTAkoTisAgareNa pramitotsarpiNyavapiNyakaikasamaye nAnAparAvartanakAlenAnantavArAnayaM jIvo yatra na jAto na mRtaH sa samayo nAstIti kAlasaMsAraH / abhedaratnatrayAtmakasamAdhibalena siddhagatau svAtmopalabdhilakSaNasiddhaparyAyarUpeNa yA'sAvutpAdo bhavastaM vihAya nArakatiryaGa manuSyabhaveSu tathaiva devabhaveSu ca nizcayaratnatrayabhAvanArahitabhogAkAMkSAnidAnapUrvakadravyatapazcaraNarUpajinadIkSAbalena navagraiveyakaparyantaM "sakko sakkamahissI dakkhiNaiMdA ya loyavAlA ya / loyaMtiyA ya devA taccha cudA NivvudiM jaMti // " iti gAghAkadhita padAni tathAgamaniSiddhAnyanyapadAni ca tyaktvA bhavavidhvaMsakanijazuddhAtmabhAvanArahito bhavotpAdakamithyAtvarAgAdibhAvanAsahitazca sannayaM jIvo'nantavArAn jIvito mRtazceti bhavasaMsAro jJAtavyaH / atha bhAvasaMsAraH kathyate / tadyathA-sarvajaghanyaprakRtibandhapradezabandhanimittAni sarvajaghanyamanovacanakAyaparispandarUpANi zreNyasaMkhyeyabhAgapramitAni catu:sthAnapatitAni sarvajaghanyayogasthAnAni bhavanti / tathaiva sarvotkRSTaprakRtibandhapradezabandhanimittAni sarvotkRSTa manovacanakAyavyApArarUpANi tadyogyazreNyasaMkhyeyabhAgapramitAni catu:sthAnapatitAni sarvotkRSTayogasthAnAni ca bhavanti / tathaiva sarvajaghanyasthitibandhanimittAni sarvajaghanyakaSAyAdhyavasAyasthAnAni tadyogyAsaMkhyeyalokapramitAni SaTsthAnapatitAni ca bhavanti / tathaiva ca sarvotkRSTakaSAyAdhyavasAyasthAnAni tAnyapyasaMkhyeyalokapramitAni

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44 dravyasaMgrahavRttiH / gAthA-35 SaTasthAnapatitAni ca bhavanti / tathaiva sarvajaghanyAnubhAgabandhanimittAni sarvajaghanyAnubhAgAdhyavasAyasthAnAni tAnyapyasaMkhyeyalokapramitAni SaTasthAnapatitAni bhavanti / tathaiva ca sarvotkRSTAnubhAgabandhanimittAni sarvotkRSTAnubhAgAdhyavasAyasthAnAni tAnyapyasaMkhyeyalokapramitAni SaTasthAnapatitAni ca vijJeyAni / tenaiva prakAreNa svakIyasvakIyajaghanyotkRSTayormadhye tAratamyena madhyamAni ca bhavanti / tathaiva jaghanyAdutkRSTaparyantAni jJAnAvaraNAdimUlottaraprakRtInAM sthitibandhasthAnAni ca / tAni sarvANi paramAgamakathitAnusAreNAnantavArAn bhramitAnyanena jIvena paraM kintu pUrvonalamagnaprakRnivandhAdInAM sadbhAvavinAzakAraNAni vizuddhajJAnadarzanasvabhAvanijaparamAtmatattvasamyakzraddhAnajJAnAnucaraNarUpANi yAni samyagdarzanajJAnacAritrANi tAnyeva na labdhAni / iti bhaavsNsaarH| ___ evaM pUrvoktaprakAreNa dravyakSetrakAlabhavabhAvarUpaM paJcaprakAraM saMsAraM bhAvayato'sya jIvasya naMmArAnItambazuddhAnmanaMbininAzakeSu saMsAravRddhikAraNeSu mizyAvAviratipramAdakapAyayogepu pariNAmo na jAyate, kintu saMsArAtItasukhAsvAde rato bhUtvA svazuddhAtmasaMvittibalena maMmAravinAzakanijanirarujanaparamAtmanyeva bhAvanAM karoti / tatazca yAdRzameva paramAtmAnaM bhAvayati tAdRzameva labdhvA saMsAravilakSaNe mokSa'nantakAlaM tiSThatIti / ayaM tu vizeSa:-nityanigodajIvAna vihAya paJcaprakArasaMsAravyAkhyAnaM jJAtavyam / kasmAditi cetnityanigodajIvAnAM kAlatraye'pi trasatvaM nAstIti / tathA coktaM-"saMti aNaMtA jIvA jehiM Na patto tasANa pariNAmo / bhAvakalaGkasupaurA NigodavAsaM Na muMcaMti // " anupamamadvitIyamanAdimizyAdazo'pi bharataputrAstrayoviMzatyadhikanavazataparimANAste ca nityanigodavAsinaH kSapitakarmANa indragopAH saMjAtAsteSAM ca pujIbhUtAnAmupari bharatahastinyA pAdo dattastataste mRtvApi varddhanakumArAdayo bharataputrA jAtAste ca kenacidapi saha na vadanti / tato bharatena samavasaraNe bhagavAn pRSTo bhagavatA ca prAktanaM vRttAntaM kathitam / tacchutvA te tapo gRhItvA kSaNastokakAlena mokSaM gatAH / AcArArAdhanATippaNe kathitamAste / iti saMsArAnuprekSA gatA // athaikatvAnuprekSA kathyate / tadyathA-nizcayaratnatrayaikalakSaNaikatvabhAvanApari

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dravyasaMgrahavRttiH / gAthA-35 NatasyAsya jIvasya nizcayanayena sahajAnandasukhAdyanantaguNAdhArabhUtaM kevalajJAnamevaikaM sahajaM zarIram / zarIraM ko'rthaH svarUpaM na ca saptadhAtumayaudArikazarIram / tathaivAtaraudradurdhyAnavilakSaNaparamasAmAyikalakSaNaikatvabhAvanApariNataM nijAtmatatvamevaikaM sadA zAzvataM paramahitakAri na ca putrakalatragotrAdiH / tenaiva prakAreNa paramopekSAsaMyamalakSaNaikatvabhAvanAsahita: svazuddhAtmapadArtha eka evAvinazvarahitakArI paramo'rthaH na ca suvarNAdyarthaH / tathaiva nirvikalpasamAdhisamutpannanirvikAraparamAnandaikalanaNAnAkunnatvanvabhAvAnmanunvamevaikaM sukhaM na vAkulatvotpAdakendriyasukhamiti / kasmAdidaM dehavandhujanasuvarNAdyarthendriyasukhAdikaM jIvasya nizcayena nirAkRtamiti cet yato maraNakAle jIva eka eva gatyantaraM gacchati na ca dehAdIni / tathaiva rogavyAptikAle viSayakapAyAdidurdhyAnarahitaH svazuddhAtmaikasahAyo bhavati / tadapi kathamiti cet ? yadi caramadeho bhavati tarhi kevalajJAnAdivyaktirUpaM mokSaM nayati, acaramadehasya tu saMsArasthiti stokAM kRtvA devendrAdyabhyudayasukhaM datvA ca pazcAt pAramparyeNa mokSa prApayatItyarthaH / tathA coktaM--"saggaM taveNa savvo, vi pAvae kiMtu jhANajoyeNa / jo pAvai so pAvai, paraM bhave sAsayaM sokkhaM // " evamekatvabhAvanAphalaM jJAtvA nirantaraM nijazuddhAtmaikatvabhAvanA karttavyA / ityekavAnuprekSA gatA // aghAnyatvAnuprekSAM kathayati / tathA hi-pUrvoktAni yAni dehabandhujanasuvarNAdyayendriyasukhAdIni karmAdhInatve vinazvarANi tathaiva heyabhUtAni ca, tAni sarvANi TaGkotkIrNajJAyakaikasvabhAvatvena nityAtsarvaprakAropAdeyabhUtAnirvikAraparamacaitanyaciccamatkArasvabhAvAnnijaparamAtmapadArthAnnizcayanayenAnyAni bhinnaani| tebhyaH punarAtmApyanyo bhinna iti / ayamatra bhAvaH-ekatvAnuprekSAyAmeko - hamityAdividhirUpeNa vyAkhyAnaM, anyatvAnuprekSAyAM tu dehAdayo matsakAzAdanye madIyA na bhavantIti niSedharUpeNa / ityekatvAnyatvAnuprekSAyAM vidhiniSedharUpa eva vizeSastAtparya tadeva / ityanyatvAnuprekSA samAptA // ataH paramazucitvAnuprekSA kathyate / tadyathA-sarvAzucizukrazoNitakAraNotpannatvAttathaiva "vasAsRgmAMsamedo'sthimajjAzukrANi dhAtavaH" ityuktAzucisatadhAtumayatvena tathA nAsikAdinavarandhradvArairapi svarUpeNAzucitvAttathaiva mUtrapurISAdyazucimalAnAmutpattisthAnatvAccAzucirayaM dehaH / na kevalamazucikAraNatve -

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dravyasaMgrahavRttiH / gAthA-35 nAzuciH svampeNAnyutpAdakanvena cAzuciH / zuci sugandhamAlyavastrAdInAmazucitvotpAdakanvAcAciH / idAnI zucitvaM kathyate-sahajazuddhakevalajJAnAdiguNAnAmAdhArabhUtatvAtsvayaM nizcayena zucirUpatvAcca paramAtmaiva shuciH| "jIvo vahmAjIvahmi ceva cariyA havija jo jadiyo / taM jANa vahmaceraM vimukkaparadehabhattIe / " iti ::":::T....... tatraiva nijaparamAtmani sthitAnAmeva labhyate / tathaiva "brahmacArI sadA zuci" ritivacanAttathAvidhabrahmacAriNAmeva zucitvaM na ca kAmakrodhAdiratAnAM nAmAni / tathaiva ca"janmanA jAyate zUdraH kriyayA dvija ucyate / zrutena zrotriyo jJeyo brahmacaryeNa brAhmaNaH // " iti vacanAtta eva nizcayazuddhAH brAhmaNaH / tathA coktaM nArAyaNena yudhiSThiraM prati vizuddhAtmanadIsnAnameva paramazucitvakAraNaM na ca laukikagaGgAditIrthe snAnAdikam / "AtmA nadI saMyamatoyapUrNA satyAvahA zIlataTA dyomiH| tatrAbhiSekaM kuru pANDuputra na vAriNA zuddhapati cAntarAtmA // " ityazucitvAnuprekSA gatA // ___ ata UrdhvamAsravAnuprekSA kathyate / samudre sacchidrapotavadayaM jIva indriyAdyAsravaiH saMsArasAgare patatIti vArttikam / atIndriyasvazuddhAtmasaMvittivilakSaNAni sparzanarasanaghrANacakSuHzrotrANIndriyANi bhaNyante / paramopazamamUrtiparamAtmasvabhAvasya kSobhotpAdakAH krodhamAnamAyAlobhakaSAyA abhidhIyante / rAgAdivikalpanivRttirUpAyAH zuddhAtmAnubhUteH pratikUlAni hiMsAnRtasteyAtrahmaparigrahapravRttirUpANi paJcAvratAni / niSkriyanirvikArAtmataccAdviparItA manovacanakAyavyApArarUpAH paramAgamoktAH samyaktvakriyA mithyAtvakriyetyAdipaJcaviMzatikriyAH ucyante / indriyakaSAyAtratakriyArUpAsavANAM svarUpametadvijJeyam / yathA samudre'nekaratnabhANDapUrNasya sacchidrapotasya jalapraveze pAto bhavati na ca velApattanaM prApnoti / tathA samyagdarzanajJAnacAritralakSaNAmUlyaratnabhANDapUrNajIvapotasya pUrvoktAsravadvAraiH karmajalapraveze sati saMsArasamudre pAto bhavati na ca kebalajJAnAvyAbAdhasukhAdyanantaguNaratnapUrNamuktivelApattanaM prApnotIti / evamAsravagatadoSAnucintanamAnavAnuprekSA jJAtavyeti // ___ atha saMvarAnuprekSA kathyate--yathA tadeva jalapAtraM chidrasya jhampane sati jalapravezAbhAve nirvighnena velApattanaM prApnoti; tathA jIvajalapAtraM nijazuddhAtma

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dravyasaMgrahavRttiH / gAthA-35 saMvittibalena indriyAdyAsravacchidrANAM jhampane sati karmajalapravezAbhAve nirvighnena kevalajJAnAdyanantaguNaratnapUrNamuktivelApattanaM prApnotIti / evaM saMvaragataguNAnucintanaM saMvarAnuprekSA jJAtavyA // 8 // ___ atha nirjarAnuprekSAM pratipAdayati / yathA ko'pyajIrNadoSeNa malasaJcaye jAve satyAhAraM tyaktvA kimapi harItakyAdikaM malapAcakamagnidIpaka cauSadhaM grahAti / tena ca malapAkena malAnAM pAtane galane nirjaraNe sati sukhI bhavati / tathAyaM bhavyajIvo'yajIrNajanakAhArasthAnIyamithyAtvarAgAdyajJAnabhAvena karmamalasaJcaye sati mithyAtvarAgAdikaM tyaktvA paramauSadhasthAnIyaM jIvitamaraNalAbhAlAbhasukhaduHkhAdisamabhAvanApratipAdakaM karmamalapAcakaM zuddhadhyAnAgnidIpakaM ca jinavacanauSadhaM sevate / tena ca karmamalAnAM galane nirjaraNe sati sukhI bhavati / kiJca yathA ko'pi dhImAnajIrNakAle yaduHkhajAtaM tadajIrNe gate'pi na vismarati tatazcAjIrNajanakAhAraM pariharati tena ca sarvadaiva sukhI bhavati / tathA vivekijano'pi "ArtA narA dharmaparA bhavanti" iti vacanADuHkhotpattikAle ye dharmapariNAmA jAyante tAn duHkhe gate'pi na vismarati / tatazca nijaparamAtmAnubhUtibalena nirjarArtha dRSTazrutAnubhUtabhogAkAGkSAdivibhAvapariNAmaparityAgarUpaiH saMvegavairAgyapariNAmairvarttata iti / saMvegavairAgyalakSaNaM kathyate--"dhamme ya dhammaphalasi daMsaNe ya hariso ya huti sNvego| saMsAradehabhogesu virattabhAvo ya vairgg|" iti nirjarAnuprekSA gatA // 6 // ____ atha lokAnuprekSAM pratipAdayati / tadyathA-anantAnantAkAzabahumadhyapradeze ghanodadhidhanavAtatanuvAtAbhidhAnavAyutrayaveSTitAnAdinidhanAkRtrimanizcalAsaMkhyAtapradezo loko'sti / tasyAkAraH kathyate-adhomukhArddhamurajasyopari pUrNe muraje sthApite yAdRzAkAro bhavati tAdRzAkAraH paraM kintu murajo vRtto lokastu catuSkoNa iti vizeSaH / athavA prasAritapAdasya kaTitaTanyastahastasya cordhvasthitapuruSasya yAdRzAkAro bhavati tAdRzaH / idAnIM tasyaivotsedhAyAmavistArAH kathyante-caturdazarajjupramANotsedhastathaiva dakSiNottareNa sarvatra saptarajjupramANAyAmo bhavati / pUrvapazcimena punaradhovibhAge saptarajjuvistAraH / tatazcAdhobhAgAt kramahAnirUpeNa hIyate yAvanmadhyaloka ekarajjupramANavistAro bhavati / tato madhyalokAdUrva kramavRddhayA varddhate yAvadbrahmalokAnte rajjupaJcakanistAro bhavati /

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dravyasaMgrahavRttiH / gAthA-35 tatazcorddhavaM punarapi hIyate yAvalokAnte rajjupramANavistAro bhavati / tasyaiva lokasya punarudUkhalasya madhyAdhobhAge chidre kRte sati nikSiptavaMzanAlikeva catuSakoNA trasanADI bhvti| sA caikarajjuviSkambhA caturdazarajjUtsedhA vijnyeyaa| tasyAstvadhobhAge saptarajjavo'dholokasaMbandhinyaH / UrzvabhAge madhyalokotsedhasaMbandhilakSayojanapramANamerUtsedhaH saptarajava Urdhva lokasaMbandhinyaH // ata: paramadholokaH kathyate / adhobhAge merorAdhArabhUtA ratnaprabhAkhyA prathamapRthivI / tasyAdho'dhaH pratyekamekaikarajjupramANamAkAzaM gatvA yathAkrameNa zarkarAvAlukApadhUmatamomahAtamaHsaMjJA SaD bhUmayo bhavanti / tasmAdadhobhAge rajjupramANaM kSetraM bhUmirahitaM nigodAdipaJcasthAvarabhRtaM ca tiSThati / ratnaprabhAdipRthivInAM pratyekaM ghanodadhidhanavAtatanuvAtatrayamAdhArabhUtaM bhavatIti vijJeyam / kasyAM pRthivyAM kati narakabilAni santIti prazna yathAkrameNa kathayati tAsu triMzatpaJcaviMzatipaJcadazadazatripaJcaunaikanarakazatasahasrANi paJca caiva yathAkramam 8400000 / atha granAdipriyagAM krameNa piNDasya pramANaM kathayati / piNDasya ko'rthaH mandratvasya bAhulyasyeti / azItisahasrAdhikaikalakSaM tathaiva dvAtriMzadaSTAviMzaticaturvizatipoDazASTasahasrapramitAni yojanAni jJAtavyAni / tiryagavistArastu caturdigbhAge yadyapi trasanADyapekSayaikarajjupramANastathApi trasarahitabahirbhAge lokAntapramANamiti / tathAcoktaM "bhuvAmante spRzantInAM lokAntaM sarvaditu ca" / atra vistAreNa tiryagavistAraparyantamandratvena mandarAvagAhayojamasahasrabAhulyA mAdhyamaloke yA citrA pRthivI tiSThati tasyA adhobhAge SoDazasahasrabAhulyaH kharabhAgastiSThati / tasmAdapyadhazcaturabhIniyojanagA:mayAmyaH paGkabhAgastiSThati / tato'pyadhobhAge azItisahasrabAhulyo abbahulabhAgastiSThatyevaM ratnaprabhA pRthivI tribhedA jJAtavyA / tatra kharabhAge'surakulaM vihAya navaprakArabhavanavAsidevAnAM tathaiva rAkSasakulaM vihAya samaprakAravyantaradevAnAM zrAvAsA jJAtavyA iti / paGkabhAge punarasurANAM rAkSasAnAM ceti / abbahulabhAge naarkaastisstthnti| __ tatra bahubhUmikaprAsAdavadadho'dhaH sarvapRthivISu svakIyasvakIyabAhulyAt sakAzAdadha upari caikaikayojanasahasraM vihAya madhyabhAge bhUmikrameNa paTalAni bhavanti prayodazaikAdazanavasaptapaJcatryekasaMkhyAni, tAnyeva sarvasamudAyena punare

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dravyasaMgrahavRttiH / gAthA-35 46 konapaJcAzatpramitAni / paTalAni ko'rthaH ? prastArA indrakA antabhUmaya iti / tatra ratnaprabhAyAM sImantasaMjJa prathamapaTala vistAre nRlokavat yatsaMkhyeyayojanavistAravat madhyabilaM tasyendrakasaMjJA / tasyaiva caturdigvibhAge pratidizaM paGkirUpeNAsaMkhyeyayojanavistArANyekonapaJcAzadvilAni / tathaiva vidikcatuSTaye pratidizaM paGkirUpeNa yAnyaSTacatvAriMzadvilAni tAnyapyasaMkhyAtayojanavistArANi / teSAmapi zreNIbaddhasaMjJA / digvidigaSTakAntareSu patirahitatvena puSpaprakaravatkAnicitsaMkhyeyayojanavistArANi kAnicidasaMkhyeyayojanavistArANi yAni tiSThanti teSAM prakIrNakasaMjJA / itIndrakazreNIbaddhaprakIrNakarUpeNa tridhA narakA bhavanti / ityanena krameNa prathama paTalavyAkhyAnaM vijJeyam / tathaiva pUrvoktaikonapaJcAzatpaTalepvayameva vyAkhyAnakramaH kintvaSTazreNiSvekaikapaTalaM pratyekaikaM hIyate yAvatsaptamapRthivyAM caturdigbhAgeSvekaM bilaM tiSThati / / . ratnaprabhAdinarakadehotsedhaH kathyate prathamapaTale hastatrayam tataH kramavRddhivazAstrayodazapaTale saptacApAni hastatrayamaGa gulaSaTakaM ceti / tato dvitIyapRthivyAdiSu caramendrakeSu dviguNadviguNe kriyamANe saptamapRthivyAM cAphzatapaJcakaM bhavati / uparitane narake ya utkRSTotsadhaH so'dhastane narake vizeSAdhiko jaghanyo bhavati, vathaiva paTaleSu ca jJAtavyaH / AyuHpramANaM kathyate / prathamapRthivyAM prathame phTale jaghanyena dazavarSasahasrANi tata AgamoktakramavRddhivazAdantapaTale sarvotkarSeNaikasAgaropamam / tataH paraM dvitIyapRthivyAdiSu krameNa trisptdshsptdshdvaabiNshtitrystriNshtsaagropmmutkssttjiivitm| yaccaprathamapRthivyAmutkRSTaM tadvitIyAyAM samayAdhikaM jaghanyaM, tathaiva paTaleSu ca / evaM saptamapRthivIparyantaM jJAtavyam / svazuddhAtmasaMvittilakSaNanizcayaratnatrayavilakSaNaistItramithyAtvadarzanajJAnacaritrai pariNatAnAmasaMjJipaJcendriyasaraThapakSisarpasiMhastrINAM krameNa ratnaprabhAdiSu SaTapathivISu gamanazaktirastiH saptamyAM tu karmabhUmijamanuSyANAM matsyAnAmeva / kiJca yadi ko'pi nirantaraM narake gacchati tadA pRthivIkrameNATasamaSaTpaJcacatunidvisaMkhyavArAneva / kintu saptamanarakAdAgatAH punarapyekavAraM tatrAnyatra kA narake gacchantIti niyamaH / narakAdAgatA jIvA baladevavAsudevaprativAsudevacakravartisaMjJAH zalAkApuruSAH na bhavanti / caturthaphacamaSaSThasaptamanarakebhyaH samAgatAH krameNa tIrthakaracaramadehabhAvasaMyatazrAvakA na bhavanti / tarhi kiM

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dravyasaMgrahavRttiH / gAthA-35 bhavanti ? "NirayAdo NissIrido ertirekmmsnnnnipjjtto| gavvabhave uppajadi sattamaNirayAdutirieva " // idAnIM nArakaduHkhAni kathyante / tadyathA-vizuddhajJAnadarzanasvabhAvanijaparamAtmatattvasamyakazraddhAnajJAnAnuSThAnabhAvanotpannanirvikAraparamAnandaikalakSaNasu - khAmRtarasAsvAdarahitaiH paJcendriyaviSayasukhAsvAdalampaTaimithyAdRSTijIvairyadupArjitaM narakAyurnarakagatyAdipApakarma tadudayena narake samutpadya pRthivIcatuSTaye tIvroSNaduHkhaM, paJcamyAM punaruparitanatribhAge tItoSNaduHkhamadhomAge tIvrazItaduHkhaM SaSThIsaptamyoratizItotpannaduHkhamanubhavanti / tathaiva chedanabhedanakrakacavidAraNayantrapIDanazUlArohaNAditIbaduHkha sahante / tathA coktaM-"acchiNimIlaNamitta Natthi suhaM duHkhameva aNubaddhaM / Niraye rayiyANaM ahoNisaM paJcamANANaM / " prathamapRthivItrayaparyantamasurodIritaM ceti / evaM jJAtvA nArakaduHkhavinAzArtha bhedAbhedaratnatrayabhAvanA karttavyA / saMkSepeNAdholokavyAkhyAnaM jJAtavyam // ___ ataH paraM tiryagalokaH kathyate-jambUdvIpAdizubhanAmAno dvIpAH, lavaNodAdizubhanAmAnaH samudrAzca dviguNadviguNavistAreNa pUrva pUrva pariveSTA vRttAkArAH svayambhUramaNaparyantAstiryagavistAreNa vistIrNAstiSThanti yatastena kAraNena tiryagaloko bhaNyate, madhyalokazca / tadyathA-teSu sArddhatRtIyoddhArasAgaropamalomacchedapramiteSvasaMkhyAtadvIpasamudreSu madhye jambUdvIpastiSThati / sa ca jambUvRkSopalakSito madhyabhAgasthitameruparvatasahito vRttAkAralakSayojanapramANastadviguNaviSkambheNa yojanalakSadvayapramANena vRttAkAreNa bahirbhAge lavaNasamudreNa veSTitaH / so'pilavaNasamudrastadviguNavistAreNa yojanalakSacatuSTayapramANena vRttAkAreNa bahirbhAge dhAtakIkhaNDadvIpena veSTitaH / so'pi dhAtakIkhaNDadvIpastadviguNavistAreNa yojanASTalakSapramANena bahirbhAge kAlodakasamudreNa veSTitaH / so'pi kAlodakasamudrastadviguNavistAreNa SoDazayojanalakSapramANena vRttAkAreNa bahirbhAgepuSkaradvIpena veSTitaH / ityAdidviguNadviguNaviSkambhaH svayambhUramaNadvIpasvayambhUramaNasamudraparyanto jJAtavyaH / yathA jambUdvIpalavaNasamudraviSkambhadvayasamudayAdyojanalakSatrayapramitAtsakAzAddhAtakIkhaNDa ekalakSaNAdhikastathaivAsaMkhyeyadvIpasamudraviSkambhebhyaH khayambharamaNasamudraviSkambha ekalakSaNAdhiko jJAtavyaH / evamuktalakSaNeSvasaMkhye

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51 dravyasaMgrahavRttiH / gAthA-35 yadvIpasamudreSu vyantaradevAnAM parvatAdyuparigatA AvAsAH, adhobhUbhAgagatAni bhavanAni, tathaiva dvIpasamudrAdigatAni purANi ca, paramAgamoktabhinnalakSaNAni / tathaiva kharabhAgapaGkabhAgasthitapratarAsaMkhyeyapramANAsaMkhyeyavyantaradevAvAsAH, tathaiva dvAsaptatilakSAdhikakoTisaptapramitabhavanavAsidevasaMvandhibhavanAnyakRtrimajinacaityAlayasahitAni bhavanti / evamatisaMkSepeNa tiryagloko vyAkhyAtaH / / ___ atha tiryaglokamadhyasthito manuSyaloko vyAkhyAyate-tanmadhyasthitajambUdvIpe saptakSetrANi bhaNyante / dakSiNadigvibhAgAdArabhya bharatahaimavataharivideharamyakahairaNyavatairAvatasaMjJAni sapta kSetrANi bhavanti / kSetrANi ko'rtha: ? varSA vaMzA janapadA ityarthaH / teSAM kSetrANAM vibhAgakArakAH SaTa kulaparvatAH kathyantedakSiNadigbhAgamAdIkRtya himavanmahAhimavanniSadhanIlarukmizikharisaMjJA bharatAdisaprakSetrANAmantareSu pUrvAparAyatAH SaTa kulaparvatA bhavanti / parvatA iti ko'rthaH / varSadharaparvatAH sImAparvatA ityarthaH / teSAM parvatAnAmupari krameNa hRdAH kathyante / padmamahApadmatigiJchakazarimahApuNDarIkapuNDarIkasaMjJA akRtrimA SaTa hRdA bhavanti / hRdA iti ko'rthaH? sarovarAyItyarthaH / tebhyaH padmAdiSaDahradebhyaH sakAzAdAgamakathitakrameNa nirgatA yAzcaturdaza nadyastAH kathyante / tathAhi -himavatparvatasthapadmanAmamahAhadAdhakozAvagAhanozArdhAdhikaSaTayojanapramANavistArapUrvatoraNadvAreNa nirgatya tatparvatasyaivopari pUrvadigvibhAgena yojanazatapaJcakaM gacchati tato gaGgAkUTasamIpe dakSiNena vyAvRtya bhUmisthakuNDe patati tasmAd dakSiNadvAreNa nirgatya bharatakSetramadhyamabhAgasthitasya dIrghatvena pUrvAparasamudrasparzino vijayArddhasya guhAdvAreNa nirgatya tata AryakhaNDArddhabhAge pUrveNa vyAvRtya prathamAvagAhApekSayA dazaguNena gavyUtipaJcakAvagAhena tathaiva prathamaviSkambhApekSayA dazaguNena yojanAMrddhasahitadviSaSTiyojanapramANavistAreNa ca pUrvasamudre praviSTA gaGgA / tathA gaGgAvasindhurapi tasmAdeva himavatparvatasthapadmadAtparvatasyaivopari pazcimadvAreNa nirgatya pazcAikSiNadigvibhAgenAgatya vijayAIguhAdvAreNa nirgatyAryakhaNDArddhabhAge pazcimena vyAvRtya pazcimasamudre praviSTeti / evaM dakSiNadigvibhAgasamAgatagaGgAsindhubhyAM pUrvAparAyatena vijayArddhaparvatena ca SaTakhaNDIkRtaM bharatakSetram // atha mahAhimavatparvatasthamahApadmahadAikSiNadigvibhAgena haimavatakSetramadhye

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52 dravyasaMgrahavRttiH / gAthA-35 samAgatya tatrasthanAbhigiriparvataM yojanAnAspRzantI tasyaivArdhe pradakSiNaM kRtvA rohitpUrvasamudraM gatA / tathaiva himavatparvatasthitapadmahadAduttareNAgatya tameva nAbhigiri yojanArdhanAspRzantI tasyaivArddhapradakSiNaM kRtvA rohitAsyA pazcimasamudraM gatA / iti rohidrohitAsyAsaMjJaM nadIdvandva haimavatasaMjJajaghanyabhogabhUmikSetre jJAtavyam / atha niSadhaparvatasthitatigiJchanAmahadAikSiNenAgatya nAbhigiriparvataM yojanArdhanAspRzantI tasyaivArdhapradakSiNaM kRtvA haritpUrvasamudraM gtaa| tathaiva mahAhimavatparvanandhamahApadmanAmahAdunaradigvibhAnenAnaya tameva nAbhigiri yojanArdhanAspRzantI tasyaivArdhapradakSiNaM kRtvA harikAntA nAma nadI pazcimasamudraM gatA / iti hariddharikAntAsaMjJaM nadIdvayaM harisaMjJamadhyamabhogabhUmikSetre vijJeyam / atha nIz2aparvatandhitakenarinAmadAikSiNenAgatyottarakurusaMjJotkRSTabhUmikSetre madhyena gatvA merusamIpe gajadantaparvataM bhittvA ca pradakSiNena yojanArdhena meruM vihAya pUrvabhadrazAlavanasya madhyena pUrvavidehasya ca madhye zItAnAmanadI pUrvasamudraM gatA / tathaiva niSadhaparvatasthitatigiJchadAduttaradigvibhAgenAgatya devakurusaMjJottamabhogabhUmikSetramadhyena gatvA merusamIpe gajadantaparvataM bhitvA ca pradakSiNena yojanArdhena meruM vihAya pazcimabhadrazAlavanasya madhyena pazcimavidehasya ca madhyena zItodA pazcimasamudraM gatA / evaM zItAzItodAsaMdva nadIdvayaM videhAbhidhAne karmabhUmikSetre jJAtavyam / yatpUrva gaGgAsindhunadIdvayasya vistArAvagAhapramANaM bhaNitaM tadeva kSetre kSetre nadIyugalaM prati videhaparyantaM dviguNaM dviguNaM jJAtavyam / atha gaGgA caturdazasahasraparivAranadImahitA, sindhurapi tathA, tadviguNasaMkhyAnaM rohidrohitAmyAdyam , tato'pi dviguNasaMkhyAnaM hariddharikAntAdvayamiti / tathA SaDaviMzatyadhikayojanazatapaJcakamekonaviMzatibhAgIkRtaikayojanasya bhAgaSaTkaM ca yadakSiNottareNa karmabhUmisaMjJabharatakSetrasya viSkambhapramANaM tadviguNaM himavatparvate, tasmAdviguNaM haimavatakSetre, ityAdi dviguNaM dviguNaM videhaparyantaM jJAtavyam / tathA padmahado yojanasahasrAyAmastadarddhaviSkambho dazayojanAvagAho yojanaikapramANapadmaviSkambhastasmAnmahApadma dviguNastasmAdapi tigicche dviguNa iti // / ___ atha yathA bharate himavatparvatAnnirgataM gaGgAsindhudvayaM, tathottare karmabhUmisaharAvatakSetre zikhariparvatAnnirgataM raktAraktodAnadIdvayam / yathA ca haimavatasaMjhe

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dravyasaMgrahavRttiH / gAthA-35 53 jaghanyabhogabhUmikSetre mahAhimavaddhimavannAmaparvatadvayAtkrameNa nirgataM rohitarohitAsyAnadIdvayaM, tathottare hairaNyavatasaMjJajaghanyabhogabhUmikSetre zikharirukmisaMjJaparvatadvayAtkrameNa nirgataM suvarNakUlArUpyakUlAnadIdvayam / tathaiva yathA harisaMjJamadhyamabhogabhUmikSetre / niSadhamahAhimavannAmaparvatadvayAtkrameNa nirgata hariddharikAntAnadIdvayaM, tathottare ramyakasaMjJamadhyamabhogabhUmikSetre rukmanIlanAmaparvatadvayAtkrameNa nirgataM nArInarakAntAnadIdvayamiti vijJeyam / suSamasuSamAdiSaTkAlasaMbandhiparamAgamoktAyurutsedhAdisahitA dazasAgaropamakoTikoTipramitAvasarpiNI tathotsarpiNI ca yathA bharate vartate tathaivairAvate ca / ayantu vizeSaH bharatamlecchakhaNDeSu vijayArdhanageSu ca caturthakAlasamayAdyantatulyakAlo'sti nAparaH / kiM bahunA yathA khaTvAyA ekabhAge jJAte dvitIyabhAgastathaiva jJAyate tathaiva jambUdvIpasya kSetraparvatanadIhradAdInAM yadeva dakSiNavibhAge vyAkhyAnaM taduttare'pi vijJeyam / atha dehamamatvamUlabhUtamithyAtvarAgAdivibhAvarahite kevalajJAnadarzanasukhAdhanantaguNasahite ca nijaparamAtmadravye yayA samyagdarzanajJAnacAritrabhAvanayA kRtvA vigatadehA deharahitAH santo munayaH prAcuryeNa yatra mokSaM gacchanti sa videho bhaNyate / tasya jambUdvIpasya madhyamavartinaH kimapi vivaraNaM kriyate / tadyathA-navanavatisahasrayojanotsedha ekasahasrAvagAha AdI bhUmitale dazayojanasahasrapravRttavistAra uparyupari punarekAdazAMzahAnikrameNa hIyamAnatve sati mastake yojanasahasravistAra AgamoktAkRtrimacaityAlayadevavanadevAvAsAdyAgamakathitAnekAzcaryasahito videhakSetramadhye mahAmerurnAma parvato'sti / sa ca gajo jAtastasmAnmerugajAtsakAzAduttaramukhe dantadvayAkAreNa yannirgataM parvatadvayaM tasya gajadantadvayasaMjJeti, tathottare bhAge nIlaparvate lagnaM tiSThati / tayormadhye yantrikoNAkArakSetramuttamabhogabhUmirUpaM tasyottarakurusaMjJA / tasya ca madhye merorIzAnadigvibhAge zItAnIlaparvatayormadhye paramAgamavarNitAnAdyakRtrimapArthivI jambUvRkSastiSThati / tasyA eva zItAyA ubhayataTe yamalagirisaMjJaM parvatadvayaM vijJeyam / tasmAtparvatadvayAddakSiNabhAge kiyantamadhvAnaM gatvA zItAnadImadhye antarAntarekha padmAdihradapaJcakamasti / teSAM hradAnAmubhayapArzvayoH pratyekaM suvarNaratnamayajinagRha maNDitA lokAnuyogavyAkhyAnena daza daza suvarNaparvatA bhavanti / tathaiva

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dravyasaMgrahavRttiH / gAthA -- 35 nizcayavyavahAraratnatrayArAdhakottamapAtraparamabhaktidattAhAradAnaphaleneotpannAnAM tiryagmanuSyANAM svazuddhAtmabhAvanotpannanirvikAra sadAnandaikalakSaNasukhAmRtarasAsvAdavilakSaNasya / cakravarttibhogasukhAdapyadhikasya vividhapaJcendriyabhogasukhasya pradAyakA jyotirgRhadopaturyabho janavantramAlyabhAjanabhUpaNarAgama dotpAdakarasAGgasaMjJA dazaprakArakalpavRkSAH bhogabhUmi kSetraM vyApya tiSThantItyAdiparamAgamoktaprakAreNAnekAzcaryANi jJAtavyAni / tasmAdeva merugajAddakSiNadigvibhAgena gajadantadvayamadhye devakurusaMjJamuttamabhogabhUmi kSetramuttarakuruvadvijJeyam // tasmAdeva meruparvatAtpUrvasyAM dizi pUrvApareNa dvAviMzatisahaprayojanaviSkambha savedikaM bhadrazAlavanamasti / tammAtpUrvadigbhAge karmabhUmisaMjJaH pUrvavideho'sti / tatra nIlakulaparvatAddakSiNabhAge zItAnadyA uttarabhAge meroH pradakSiNena yAni kSetrANi tiSThanti teSAM vibhAgaH kathyate / tathAhi - meroH pUrvadizAbhAge yA pUrva bhadrazAlavanavedikA tiSThati tasyAH pUrvadigbhAge prathamaM kSetraM bhavati, tadanantaraM dakSiNottarAyatA vakSAranAmA parvatoM bhavati, tadanantaraM kSetraM tiSThati, tato'pyanantaraM vibhaGgA nadI bhavati, tato'pi kSetraM, tasmAdapi vacAraparvatastiSThati, tatazca kSetraM, tato'pi vibhaGgA nadI, tadanantaraM kSetraM, tataH paraM vacAraparvatA'sti, tadanantaraM kSetraM, tato vibhaGgA nadI, tatazca kSetraM, tato vakSAraparvatastataH kSetraM, tadanantaraM pUrvasamudrasamIpe yaddevAraNyaM tasya vedikA ceti navabhittibhiraSTakSatrANi jJAtavyAni / teSAM krameNa nAmAni kathyante - kacchA 1 sukacchA 2 mahAkacchA 3 kacchAvatI 4 AvarttA 5 lAGgalAvarttA 6 puSkalA 7 puSkalAvatI 8 ceti / idAnIM kSetramadhyasthitanagarINAM nAmAni kathyante / kSemA 1 kSemapurI 2 riSTA 3 riSTapurI 4 khaDDA 5 maJjUSA 6 auSadhI 7 puNDarIkiNI 8 ceti // ata Urdhva zItAyA dakSiNavibhAge niSadhaparvatAduttaravibhAge yAnyaSTatrANi tAni kathyante / tadyathA - pUrvoktA yA devAraNyavedikA tasyAH pazcimabhAge kSetramasti, tadanantaraM vakSAraparvatastataH paraM kSetraM, tato vibhaGgA nadI, tatazca kSetra, tasmAdvakSAraparvatastatazca kSetraM, tato vibhaGgA nadI tataH kSetraM, tato vakSAraparvataH, tataH kSetraM, tato vibhaGgA nadI, tadanantaraM kSetraM, tato vakSAraparvatastataH kSetraM, tato merudigbhAge pUrvabhadrazAlavanavedikA bhavatIti navabhittimadhye'STau kSetrANi jJAtavyAni / idAnIM teSAM krameNa nAmAni kathyante vacchA 1, - 54

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drvysNgrhvRttiH| gAthA-35 suvacchA 2, mahAvacchA 3, vacchAvatI 4, ramyA 5, ramyakA 6, ramaNIyA 7, maGgalAvatI 8 ceti / idAnIM tanmadhyasthitanagarINAM nAmAni kathyantesusImA 1, kuNDalA 2, aparAjitA 3, prabhAkarI 4, aGkA 5, padmA 6, zubhA 7, ratnasaMcayA 8 ceti, iti pUrvavidehakSetravibhAgavyAkhyAnaM samAptam // atha meroH pazcimadigbhAge pUrvAparadvAviMzatisahasrayojanaviSkambho pazcimabhadrazAlavanAnantaraM pazcimavidehastiSThati / tatra niSadhaparvatAduttaravibhAge zItodAnadyA dakSiNabhAge yAni kSetrANi teSAM vibhAga ucyate / tathAhi-merudigbhAge yA pazcimabhadrazAlavanavedikA tiSThati tasyAH pazcimabhAge kSetraM bhavati, tato dakSiNottarAyato vakSAraparvatastiSThati, tadanantaraM kSetraM, tato vibhaGgA nadI, tatazca kSetraM, tato vakSAraparvatastataH paraM kSetraM, tato vibhaGgA nadI, tataH kSetraM, tato vakSAraparvatastataH kSetraM, tadanantaraM pazcimasamudrasamIpe yadbhUtAraNyavanaM tiSThati tasya vedikA ceti navabhittiSu madhye'STau kSetrANi bhavanti / teSAM nAmAni kathyante / padmA 1, supadmA 2, mahApadmA 3, padmakAvatI 4, zaMkhA 5, nalinA 6, kumudA 7, salilA 8 ceti / tanmadhyasthitanagarINAM nAmAni kathayantiazvapurI 1, siMhapurI 2, mahApurI 3, vijayApurI 4, arajApurI 5, virajApurI 6, azokApurI 7, vizokApurI 8 ceti // ___ ata Urdhva zItodAyA uttarabhAge nIlakulaparvatAikSiNe bhAge yAni kSetrANi tiSThanti teSAM vibhAgabhedaM kathayati / pUrvabhaNitA yA bhUtAraNyavanavedikA tasyAH pUrvabhAge kSetraM bhavati / tadanantaraM vakSAraparvatastadanantaraM kSetraM, tato vibhaGgA nadI, tataH kSetraM, tato vakSAraparvataH, tatazca kSetraM, tatazca vibhaGgA nadI, tato'pi kSetraM, tato vakSAraparvatastataH kSetraM, tato vibhaGgA nadI, tataH kSetraM, tatazca vakSAraparvatastataH kSetraM, tato merudizAbhAge pazcimabhadrazAlavanavedikA ceti navabhittiSu madhye'STau kSetrANi bhavanti / teSAM krameNa nAmAni kathyante-vaprA 1, suvaprA 2, mahAvaprA 3, vaprakAvatI 4, gandhA 5, sugandhA 6, gandhilA 7, gandhamAlinI 8 ceti / tanmadhyasthitanagarINAM nAmAni kathyante / vijayA 1, vaijayantI 2, jayantI 3, aparAjitA 4, cakrapurI 5, khaDgapurI 6, ayodhyA 7, avadhyA 8 ceti // atha bharatakSetre yathA gaGgAsindhunadIdvayena vijayArdhaparvatena ca mleccha

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dravyasaMgrahavRttiH / gAthA-35 khaNDapaJcakamAryakhaNDaM ceti SaT khaNDAni jAtAni / tathaiva teSu dvAtriMzatkSetreSu gaGgAsindhusamAnanadIdvayena vijayArdhaparvatena ca pratyekaM SaTkhaNDAni jJAtavyAni / ayaM tu vizeSaH / eteSu sarvadaiva caturghakAlAdisamAnakAlaH, utkarSeNa pUrvakoTijIvitaM, paJcAzaccAyotsedhazceti vijJa yam / pUrvapramANaM kathyate / "puvassa hu parimANaM sadara khalu sadasahassakoDIu / chappaNNaM ca sahassA bodhavvA vAsagaNanAu // " iti saMkSepeNa jambUdvIpavyAkhyAnaM samAptam / / ___ tadanantaraM yathA sarvadvIpeSu sarvasamudreSu ca dvIpasamudramaryAdAkArikA yojanASTakotsedhAvanavedikAsti tathA jambUdvIpe'pyastIti vijJa yam / tadbahirbhAge yojanalakSadvayavalayaviSkambhAgakamathitaSoDazasahasrayojanajalotsedhAdyanekAzcaryasahito lavaNasamudro'sti / tasmAdapi bahirbhAge yojanalakSacatuSTayavalayaviSkambho dhAtakIkhaNDadvIpo'sti / tatra ca dakSiNabhAge lavaNodadhikAlodadhisamudradvayavedikAsparzI dakSiNottarAyAmaHsahasrayojanaviSkabhaH zatacatuSTayotsedha ikSvAkAranAmaparvato'sti / tathottaravibhAge'pi / tena parvatadvayena khaNDIkRtaM pUrvAparadhAtakIkhaNDadvayaM jJAtavyam / tatra pUrvadhAtakIkhaNDadvIpamadhye caturazItisahasrayojanotsedhaH sahasrayojanAvagAhaH kSullakamerurasti / tathA pazcimadhAtakIkhaNDe'pi / yathA jambUdvIpamahAmerau bharatAdikSetrahimavadAdiparvatagaGgAdinadIpadmAdihradAnAM dakSiNottareNa vyAkhyAnaM kRtaM tathAtra pUrvadhAtakIkhaNDamerau pazcimadhAtakIkhaNDamerau ca jJAtavyam / ata eva jambUdvIpApekSayA saMkhyAM prati dviguNAni bhavanti bharatakSetrANi, na ca vistArAyAmApekSayA / kulaparvatAH punarvistArApekSayaiva dviguNA natvAyAma prati / tatra dhAtakIkhaNDadvIpe yathA cakrasyArAstathAkArAH kulaparvatA bhavanti / yathA cArANAM vivarANi chidrANi madhyAnyabhyantare saGkIrNAni bahirbhAge vistIrNAni tathA kSetrANi jJAtavyAni // ___ itthaMbhUtaM dhAtakIkhaNDadvopamaSTalakSayojanavalayaviSkambhaH kAlodakasamudraH pariveSTa tiSThati / tasmAdbahirbhAge yojanalakSASTakaM gatvA puSkaradvIpasya valayAkAreNa caturdizAbhAge mAnuSottaranAmA parvatastiSThati / tatra puSkarArdhe'pi dhAtakIkhaNDadvIpavahakSiNottareNevAkAranAmaparvatadvayaM pUrvApareNa kSullakamerudvayaM c| tathaiva bharatAdikSetravibhAgazca boddhavyaH / paraM kintu jambUdvIpabharatAdisaMkhyApekSayA bharatakSetrAdidviguNatvaM na ca dhAtakIkhaNDApekSayA / kulaparvatAnAM tu

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dravyasaMgrahavRttiH / gAthA - 35 dhAtakIkhaNDakulaparvatApekSayA dviguNeo viSkambha AyAmazca / utsedhapramANaM punardakSiNabhAge vijayArdhaparvate yojanAni paJcaviMzatiH, himavati parvate zataM, mahAhimavati dvizataM, niSadhe catuHzataM tatheottarabhAge ca / merusamIpagajadanteSu zatapaJcakaM, nadIsamIpe vakSAreSu cAntyaniSadhanIlasamIpe catuHzataM ca, zeSaparvatAnAM ca meru N tyaktvA yadeva jambUdvIpe bhaNitaM tadevArdhatRtIyadvIpeSu ca vijJa - yam / tathA nAmAni ca kSetraparvatanadIdezanagarAdInAM tAnyeva / tathaiva krozadvayotsedhA paJcazatadhanurvistArA padmarAgaratnamayo vanAdInAM vedikA sarvatra samAneti / atrApi cakrAkAravatparvatA ravibara saMsthAnAni kSetrANi jJAtavyAni / mAnuSeottaraparvatAdabhyantarabhAga eva manuSyAstiSThanti na ca bahirbhAge / teSAM ca jaghanthajIvitamantamuLe hUtta 'pramANam, utkarSeNa palyatrayaM, madhye madhyamavikalpA bahavastathA tirazcAM ca / evamasaMkhyeyadvIpasamudravistIrNatiryaglokamadhye 'rdhatRtIyadvIpapramANaH saMkSepeNa manuSyaloko vyAkhyAtaH // atha mAnuSottaraparvatasakAzAdbahirbhAge svayambhUsmaNadvIpArdha paricipya yo'sau nAgendranAmA parvatastasmAtpUrvabhAge ye saMkhyAtItA dvIpasamudrAstiSThanti teSu yadyapi vyantarA nirantarA iti vacanAd vyantara devAvAsAstiSThanti tathApi phlyapramANAyuSAM tirazcAM saMbandhinI jaghanyabheogabhUmiriti jJa eyam / nAgendraparvatAdbahirbhAge svayambhUramaNadvIpArdhe samudre ca punarvidehavatsarvadaiva karmabhUmizcaturthakAlazca / paraM kintu manuSyA na santi / evamuktalakSaNatiryaglokasya vadanantaraM madhyamabhAgavarttino manuSyalokasya ca pratipAdanena saMkSepeNa madhyamalokavyAkhyAnaM samAptam / atha manuSyaleoke dvihInazatacatuSTayaM tiryagloke tu nandIzvarakuNDala rucakAbhidhAnadvIpatrayeSu krameNa dvipazvAzacatuSTayacatuSTayasaMkhyAzcAkRtrimA svatantra jinagRhA jJAtavyAH // Urdhva jyotirlokaH kathyate / tadyathA - candrAdityagrahanakSatrANi prakIrNatArakAzceti jyotiSkadevAH paJcavidhA bhavanti / teSAM madhye'smAdbhUmitalAdupari navatyadhikasaptazatayojanAnyAkAze gatvA tArakavimAnAH santi, tato'pi yojanadazakaM gatvA sUryavimAnAH, tataH paramazItiyojanAni gatvA candravimAnAH, tato'pi trailokyasArakathitakrameNa yojanacatuSTayaM gate azvinyAdinakSatravimAnAH, tataH paraM yojanacatuSTayaM gatvA budhavimAnAH, tataH paraM yojanatrayaM gatvA zukraki 57

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dravyasaMgrahavRttiH / gAthA-35 mAnAH, tato yojanatraye gate bRhaspativimAnAH, tato yojanatrayAnantaraM maGgalavimAnAH, tato'pi yojanatrayAnantaraM zanaizcaravimAnA iti / tathA coktaM "NauduttarasattasayA dasa sIdI caudugaM tu ticaukkaM / tArAravisasirikkhA bahubhagvaaMgirArasaNI / " te ca jyotiSkadevA ardhatRtIyadvIpeSu nirantaraM meroH pradakSiNena paribhramaNagatiM kurvanti / tatra ghaTikApraharadivasAdirUpaH sthUlavyavahArakAlaH samayanimiSAdisUkSmavyavahArakAlavat yadyapyanAdinidhanena samayaghaTikAdivivakSitavikalparahitena kAlANudravyarUpeNa nizcayakAlenopAdAnabhUtena janyate tathApi candrAdityAdijyotiSkadevavimAnagamanAgamanena kumbhakAreNa nimittabhUtena mRtpiNDopAdAnajanitaMghaTa iva vyajyate prakaTIkriyate jJAyate tena kAraNenopacAreNa jyotiSkadevakRta ityabhidhIyate / nizcayakAlastu tadvimAnagatipariNaterbahiraGgasahakArikAraNaM bhavati kumbhakAracakrabhramaNasyAdhastanazilAvaditi // ___ idAnImardhatRtIyadvIpeSu candrAdityasaMkhyA kathyate / tathAhi-jambUdvIpe candradvayaM sUryadvayaM ca, lavaNode catuSTayaM, dhAtakIkhaNDadvIpe dvAdaza candrAdityAzca, kAlodakasamudre dvicatvAriMzacandrAdityAzca, puSkarArdhe dvIpe dvAsaptaticandrAdityAzceti / tataHparaM bharatairAvatasthitajambUdvIpacandrasUryayoH kimapi vivaraNaM kriyate / tadyathA-jambUdvIpAbhyantare yojanAnAmazItizataM bahirbhAge lavaNasamudrasaMbandhe triMzadadhikazatatrayamiti samudAyena dazottarayojanazatapaJcakaM cArakSetraM bhaNyate taccandrAdityayorekameva / tatra bharatena bahirbhAge tasmiMzcArakSetre sUryasya caturazItizatasaMkhyA mArgA bhavanti, candrasya paJcadazaiva / tatra jambUdvopAbhyantare karkaTasaGa krAntidine dakSiNAyanaprArambhe niSadhaparvatasyopari prathamamArge sUrya: prathamodayaM karoti / yatra sUryavimAnasthaM nirdoSaparamAtmano jinezvarasyAkRtrimaM jinabimba pratyakSeNa dRSTvA ayodhyAnagarIsthito nirmalasamyaktvAnurAgeNa bharatacakrI puSpAJjalimutkSipyArgha dadAtIti / tanmArgasthitabharatakSetrAdityasyairAvatAdityena saha tathApi candrasya candreNa saha yadantaraM bhavati tadvizeSeNAgamato jJAtavyam // ___ atha " sadabhisa bharaNI addA sAdI asalesa jeTTamavaravarA / rohiNivisahapuNavvasu tiutsarA majjhimA sesaa|" iti gAthAkathitakrameNa yAni jaghanyotkRSTamadhyanakSatrAsi teSu madhye kasminnakSatre kiyanti dinaanyaaditystieniiti.| "iMdu ravI do rikkhA sattaTTiyapaMcagavaNakhaMdahiyA / ahiyahidarikkha

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dravyasaMgrahavRttiH / gAthA-35 khaMDA iMduraviatthaNNamuhattA / " ityanena gAthAsUtreNAgamakathitakrameNa pRthakapRthagAnIya melApake kRte sati SaDadhikaSaSTiyutatrizatasaMkhyadinAni bhavanti / tasya dinasamUhAdhasya yadA dvIpAbhyantarAddakSiNena bahirbhAgeSu dinakaro gacchati tadA dakSiNAyanasaMjJA; yadA punaH samudrAtsakAzAduttareNAbhyantaramArgeSu samAyAti tadottarAyaNasaMjJeti / tatra yadA dvIpAbhyantare prathamamArgaparidhau karkaTasaMkrAntidine dakSiNAyanaprArambhe tiSThatyAdityastadA caturNavatisahasrapaJcaviMzatyadhikapaJcayojanazatapramANa utkarSeNAdityavimAnasya pUrvApareNAtapavistAro jJeyaH / tatra punaraSTAdazamuhUttairdivaso bhavati dvAdazamuhUrte rAtririti / tataH krameNAtapahAnau satyAM muhUrttadvayasyaikaSaSTibhAgIkRtasyaiko bhAgo divasamadhye dina prati hIyate yAvallavaNasamudrevasAnamArge mAghamAse makarasaMkrAntAvuttarAyaNadivase triSaSTisahasrAdhikaSoDazayojanapramANo jaghanyenAdityavimAnasya pUrvApareNAvapavistAro bhavati / tathaiva dvAdazamuhUttairdivaso bhavatyaSTAdazamuhUtrtaM rAtrizceti / zeSaM vizeSa vyAkhyAnaM lokavibhAgAdau vijJeyam / ___ ye tu manuSyakSetrAhi ge jyotiSkavimAnAsteSAM calanaM nAsti / te ca mAnuSottaraparvatAdvahirbhAge paJcAzatsahasrANi yojanAnAM gatvA valayAkAraM patikrameNa pUrvakSetraM pariveSTara tiSThanti / tatra prathamavalaye catuzcatvAriMzadadhikazatapramANAzcandrAstathAdityAzcAntarAntareNa tiSThanti / tataH paraM yojanalace lakSa gate tenaiva krameNa valayaM bhavati / ayantu vizeSa:-valaye valaye candracatuSTayaM sUryacatuSTayaM ca vardhate yAvatpuSkarArdhabahirbhAge valayASTakamiti / tata: puSkarasamudrapraveze vedikAyAH sakAzadvitpaJcAzatsahasrapramitayojanAni jalamadhye pravizya yatpUrva catvAriMzadadhikazatapramANaM prathamavalayaM vyAkhyAtaM tasmAdviguNasaMkhyAnaM prathamavalayaM bhavati / tadanantaraM pUrvavadyojanalace lakSa gate valayaM bhavati candracatuSTayasya sUryacatuSTayasya ca vRddhirityanenaiva krameNa svayambhUramaNasamudrabahirbhAgavedikAparyantaM jyotiSkadevAnAmavasthAnaM boddhavyam / ete ca pratarAsaMkhyeyabhAgapramitA asaMkhyeyA jyotiSkavimAnA akRtrimasuvarNamayaratnamayajinacaityAlayamaNDitA jJAtavyAH / iti saMkSepeNa jyotiSkalokavyAkhyAnaM samAptam // __athAnantaramUrdhvalokaH kathyate / tathAhi saudharmezAnasanatkumAramAhendrabrahmabrahmottaralAntavakApiSTazukramahAzukrazatArasahasrArAnataprANatAraNAcyutasaMjJAH So

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60 dravyasaMgrahavRttiH / gAthA-35 Daza svargAstato'pi nava praiveyakasaMjJAstatazca navAnudizasaMjJaM navavimAnasaMkhyamekapaTalaM tato'pi paJcAnuttarasaMjhaM paJcavimAnasaMkhyamekapaTalaM cetyuktakramaNoparyupari vaimAnikadevAstiSThantIti vArtikaM saGa grahavAkyaM samudAyakathanamiti yAvat / AdimadhyAnteSu dvAdazASTacaturyojanavRttaviSkambhA catvAriMzatpramitabojanAtsaMdhA yA merucUlikA tiSThati tasyopari kurubhUmijamartyavAlAgrAntaritaH punajuvimAnamasti / tadAdiM kRtvA cUlikAsahitalakSayojanapramANaM merUtsedhamAnamardAdhikaikarajjupramANaM yadAkAzakSetraM tatparyantaM saudharmezAnasaMjJaM svargayugalaM tiSThati / tataH paramardAdhikaikarajjuparyantaM sanatkumAramAhendrasaMjJaM svargayugalaM bhavati, tasmAdarddharajjupramANAkAzaparyantaM brahmabrahmottarAbhidhAnaM svargayugalamasti, tato'pyarddharajjuparyantaM lAntavakApiSTanAmasvargayugalamasti, tatazcArddharajjuparyantaM zukramahAzukrAbhidhAnaM svargadvayaM jJAtavyam, tadanantaramarddharajjuparyantaM zatArasahasrArasaMjJaM svargayugalaM bhavati, tato'pyarddharajjuparyantamAnataprANatanAmasvargayugalaM. tataH paramarddharajjuparyantamAkAzaM yAvadAraNAcyutAbhidhAnaM svargadvayaM jJAtavyamiti / tatra prathamayugaladvaye svakIyasvakIyasvarganAmAnazcatvAra indrA vijJa yAH, madhyayugalacatuSTaye punaH svakIyasvakIyaprathamasvargAbhidhAna ekaika evendro bhavati, uparitanayugaladvaye'pi svakIyasvakIyasvarganAmAnazcatvAra indrA bhavantIti samudAyena SoDazasvargeSu dvAdazendrA jJAtavyAH / SoDazasvargAdUrdhvamekarajjumadhye navapraiveyakanavAnudizapaJcAnuttaravimAnavAsidevAstiSThanti / tataH paraM tatraiva dvAdazayojaneSu gateSvaSTayojanabAhulyA manuSyalokavatpaJcAdhikacatvAriMzalakSayojanavistArA mokSazilA bhavati / tasyopari ghanodadhidhanavAtatanuvAtatrayamasti / tatra tanuvAtamadhye lokAnte kevalajJAnAdyanantaguNasahitAH siddhAstiSThanti / / ____ idAnoM svargapaTalasaMkhyA kathyate-saudharmaizAnayorekatriMzat, sanatkumAramAhendrayoH sapta, brahmabrahmottarayozcatvAri, lAntavakApiSTayordvayam , zukramahAzukrayoH paTalamekam , zatArasahasrArayorekam , aAnataprANatayostrayam , AraNAcyutayostrayamiti / navasu grevaiyakeSu navakaM, navAnudizeSu punareka, paJcAnuttareSu caikamiti samudAyenoparyupari triSaSTipaTalAni jJAtavyAni / tathA coktaM "igatIsasattacattAridoNNiekakachakacadukappe / tittiyaekkakiMdayaNAmA uDu prAdi tevaTThI // "

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dravyasaMgrahavRttiH / gAthA-35 * ataH paraM prathamapaTasavyAkhyAnaM kriyate / Rju vimAnaM yaduktaM pUrva merucUlikAyA upari tasya manuSyakSetrapramANavistArasyendrakasaMjJA / tasya caturdigbhAgeSvasaMkhyeyayojanavistArANi patirUpeNa sarvadvIpasamudrapUpari pratidizaM yAni triSaSTivimAnAni tiSThanti teSAM zreNIbaddhasaMjJA / yAni ca paGkirahitapuSpaprakaravadvidikcatuSTaye tiSThanti teSAM saMkhyeyAsaMkhyeyayojanavistArANAM prakIrNakasaMjJeti samudAyena prathamapaTalalakSaNaM jJAtavyam / tatra pUrvAparadakSiNazreNitrayavimAnAni / tanmadhye vidigdvayavimAnAni ca saudharmasaMbandhIni bhavanti, zeSavidigdvayavimAnAni ca punarIzAnasaMbandhIni / asmAtpaTalAdupari jinadRSTamAnena saMkhyeyAnyasaMkhyeyAni yojanAni gatvA tenaiva krameNa dvitIyAdipaTalAni bhavanti / ayaM ca vizeSa:-zreNIcatuSTaye paTale paTale pratidizamekaikavimAnaM hIyate yAvatpaJcAnuttarapaTale caturdivaikaikavimAnaM tiSThati / ete saudharmAdivimAnAzcaturazItilakSasaptanavatisahasratrayoviMzatipramitA akRtrimasuvarNamayajinagRhamaNDitA jJAtavyA iti // atha devAnAmAyuHpramANaM kathyate / bhavanavAsiSu jaghanyena dazavarSasahasrANi, utkarSeNa punarasurakumAreSu sAgaropamam , nAgakumAreSu palyatrayaM, suparNe sArdhadvayaM; dvopakumAre dvayaM, zeSakulaSaTake sArdhapalyamiti / vyantare jaghanyena dazavarSasahasrANi, utkarSeNa palyamadhikamiti / jyotiSkadeke jaghanyena palyASTamavibhAgaH, utkarSeNa candre lakSavarSAdhikaM palyaM, sUrye sahasrAdhikaM palyaM, zeSajyotiekadevAnAmAgamAnusAreNeti / atha saudharmezAnayorjaghanyena sAdhikapalyaM, utkarSaNa sAdhikasAgaropamadvayaM, sanatkumAramAhendrayoH sAdhikasAgaropamasaptakaM, brahmabrahmottarayoH sAdhikasAgaropamadazarka, lAntavakApiSThayoH sAdhikAni caturdazasAgaropamAni, zukramahAzukrayA: SoDaza sAdhikAni, zatArasahasrArayoraSTAdaza sAdhikAni, AnataprANatayoviMzatireva, pAraNAcyutayoviMzatiriti / ataH paramacyutAdUrdhva kalpAtItanavagrevaiyakeSu dvAviMzatisAgaropamapramANAdUrdhvamekaikasAgaropame vardhamAne satyekatriMzatsAgaropamAnyavasAnanavapraiveyake bhavanti / navAnudizapaTale dvAtriMzat, paJcAnuttarapaTale trayastriMzat, uskRSTAyuHpramANaM jJAtavyam / tadAyuH saudharmAdiSu svargeSu yadutkRSTaM tatparasmin

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dravyasaMgrahavRttiH / gAthA-35 parasmin svarge sarvArthasiddhiM vihAya jaghanyaM ceti / zeSaM vizeSavyAkhyAnaM trilokasArAdau boddhavyam // kiJca AdimadhyAntamukte zuddhabuddhakasvabhAve paramAtmani sakalavimalakevalajJAnalocanenAdarze bimbAnIva zuddhAtmAdipadArthA lokyante dRzyante jJAyante paricchidyante yatastena kAraNena sa eva nizcayalokastasminnizcayalokAkhye svakIyazuddhaparamAtmani avalokanaM vA sa nishcylokH| "sasmAao ya tilessA iMdiyavasadA ya attaruddANi / NANaM ca duppauttaM moho pAvappado hodi / " iti gAthoditavibhAvapariNAmamAdiM kRtvA samastazubhAzubhasaMkalpavikalpatyAgena nijazuddhAtmabhAvanotpannaparamAhlAdaikasukhAmRtarasAsvAdAnubhavanena ca yA bhAvanA saiva nizcayalokAnuprekSA / zeSA punarvyavahAreNetyevaM saMkSepeNa lokAnuprekSAvyAkhyAnaM samAptam / / atha durlbhaanuprekssaaNkthyti|tthaahi ekendriyavikalendriyapaJcendriyasaMjJiparyAptamanuSyadezakularUpendriyapaTutvanirvyAdhyAyuSkavarabuddhisaddharmazravaNagrahaNadhAraNazraddhAnasaMyamaviSayasukhavyAvartanakrodhAdikaSAyanivarttaneSu paraM paraM durlabheSu kathaMcitkAkatAlIyakanyAyena labdheSvapi tallabdhirUpabodhe phalabhUtasvazuddhAtmasaMvittyAtmakanirmaladharmadhyAnazukladhyAnarUpaH paramasamAdhidurlabhaH / kasmAditi cettatpratibandhakamithyAtvaviSayakaSAyeMnidAnavandhAdivibhAvapariNAmAnAM prabalatvAditi / tasmAtsa eva nirantaraM bhaavniiyH| tadbhAvanArahitAnAM punarapi saMsAre patanamiti / tathA coktam-"ityatidurlabharUpAM bodhiM labdhvA yadipramAdI syAt / saMsRtibhImAraNye bhramati varAko naraH suciram / " punazcoktaM manuSyabhavadurlabhatvam-"azubhapariNAmabahulatA lokasya vipulatA mahAmahatI / yonivipulatA ca kurute sudurlabhAM mAnuSarSI yonim / " bodhisamAdhilakSaNaM kathyatesamyagdarzanajJAnacAritrANAmaprAptaprApaNaM bodhisteSAmeva nirvighnena bhavAntaraprApaNaM samAdhiriti / evaM saMkSepeNa durlabhAnuprekSA samAptA / atha dharmAnuprekSAM kathayati / tadyathA-saMsAre patantaM jIvamuddhRtya nAgendranarendradevendrAdivandye avyAbAdhAnantasukhAdyanantaguNalakSaNe mokSapade dharatIti dhrmH| tasya ca bhedAH kathyante-ahiMsAlakSaNaH sAgArAnagAralakSaNo vA uttamakSamAdilakSaNo vA nizcayavyavahAraratnatrayAtmako vA zuddhAtmasaMvittyAtmakamohakSobha

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63 dravyasaMgrahavRttiH / gAthA-35 rahitAtmapariNAmo vA dharmaH / asya dharmasyAlAme'tItAnantakAle "NiccedaradhAusattaya tarudasa viyalediyAsu chabbeva / suraNirayatiriyacauro caudasa maNuyesa sdshssaa|" iti gAghAkathitacaturazItiyonilaneSu madhye paramasvAsthyabhAvanotpannanirvyAkulapAramArthikasukhavilakSaNAni paJcendriyasukhAbhilASajanitavyAkulatvonpAdakAni duHkhAni sahamAnaH san bhramito'yaM jIvo yadA punarevaMguNaviziSTasya dharmasya lAbho bhavati tadA rAjAdhirAjamahArAjArddhamANDalikamahAmANDalikabaladevavAsudevakAmadevasakalacakravartidevendragaNadharadevatIrthakaraparamadevaprathamakalyANatrayaparyantaM vividhAbhyudayasukhaM prApya pazcAdabhedaratnatrayabhAvanAbalenAkSayAnantasukhAdiguNAspadamahatpadaM siddhapadaM ca labhate / tena kAraNena dharma eva paramarasarasAyanaM nidhinidhAnaM kalpavRkSaHkAmadhenuzcintAmaNiriti / kiMbahunA ye jinezvarapraNItaM dharma prApya dRDhamatayo jAtAsta eva dhnyaaH|tthaacoktm-"dhnyaa ye pratibuddhA dharme khalu jinavaraiH samupadiSTe / ye pratipannA dharma svabhAvanopasthitamanISAH / " iti saMkSepeNa dharmAnuprekSA samAptA // ityuktalakSaNA anityAzaraNasaMsAraikatvAnyatvAzucitvAnavasaMvaranirjarAlokabodhidurlabhadharmatattvAnucintanasaMjJA nirAsravasvazuddhAtmatattvapariNatirUpasya saMvarasya kAraNabhUtA dvAdazAnuprekSAH samAptAH // ___ atha parISahajaya: kathyate-tutpipAsAzItoSNadaMzamazakanAgyAratistrIca ryAniSadyAzayyAkrozavadhayAcanAlAbharogatRNasparzamalasatkArapuraskAraprajJAjJAnadarzanAnIti dvAviMzatiparISahA vijJa yaaH| teSAM kSudhAdivedanAnAM tIvrodaye'pi sukhaduHkhajIvitamaraNalAbhAlAbhanindAprazaMsAdisamatArUpaparamasAmAyikena navatarazubhAzubhakarmasaMvaraNacirantanazubhAzubhakarmanirjaraNasamarthenAyaM nijaparamAtmabhAvanAsaMjAtanirvikAranityAnandalakSaNasukhAmRtasaMvitteracalanaM sa parISahajaya iti // atha cAritraM kathayati / zuddhopayogalakSaNanizcayaratnatrayapariNate svazuddhAtmasvarUpe caraNamavasthAnaM cAritram / tacca tAratamyabhedena paJcavidham / tathAhisarve jIvAH kevalajJAnamayA iti bhAvanArUpeNa samatAlakSaNaM sAmAyikam , athavA paramasvAsthyabalena yugapatsamastazubhAzubhasaGkalpavikalpatyAgarUpasamAdhilakSaNaM vA, nirvikArasvasaMvittibalena rAgadveSaparihArarUpaM vA, svazuddhAtmAnubhU

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64 dravyasaMgrahavRttiH / gAthA-35 tibalenAtaraudraparityAgarUpaM vA, samastasukhadAkhAdimadhyastharUpaM veti / atha chedopasthApanaM kathayati-yadA yugapatsamastavikalpatyAgarUpe paramasAmAyika sthAtumazakto'yaM jIvastadA samastahiMsAnRtasteyAbrahmaparigrahebhyo virativratamityanena paJcaprakAravikalpabhedena vratacchedena rAgAdivikalparUpasAvadhebhyo nivartya nijazuddhAtmanyAtmAnamupasthApayatIti chedopasthApanam / athavA chede vratakhaNDe sati nirvikArasaMvittirUpanizcayaprAyazcittena tatsAdhakabahiraGgavyavahAraprAyazcittena vA svAtmanyupasthApanaM chedopasthApanamiti / atha parihAravizuddhiM kathayati"tIsaM vAsA janme vAsapahutta ca titthayaramUle / paJcakkhANaM paDhido saMjhUNaduggaUpavihAro / " iti gAthAkathitakrameNa mithyAtvarAgAdivikalpamalAnAM pratyAkhyAnena parihAreNa vizeSeNa svAtmanaH zuddhinairmalyaM parihAravizuddhizcAritramiti / atha sUkSmasAmparAyacAritraM kathayati / sUkSmAtIndriyanijazuddhAtmasaMvittibalena sUkSmalobhAbhidhAnasAmparAyasya kaSAyasya yatra niravazeSopazamanaM kSapaNaM vA tatsUkSmasAmparAyacAritramiti / atha yathAkhyAtacAritraM kathayatiyathA sahajazuddhasvabhAvatvena niSkampatvena niSkaSAyamAtmasvarUpaM tathaivAkhyAtaM kathitaM yathAkhyAtacAritramiti // idAnIM sAmAyikAdicAritrapaJcakasya guNasthAnasvAmitvaM kathayati / pramattApramattApUrvAnivRttisaMjJaguNasthAnacatuSTaye sAmAyikacAritraM bhavati chedopasthApanaJca, parihAravizuddhistu pramattApramattaguNasthAnadvaye, sUkSmasAMparAyacAritraM punarekasminneva sUnmamAmparAyaguNasthAne, yathAkhyAtacAritramupazAntakaSAyakSINakaSAyasayogijinAyogijinAbhidhAnaguNasthAnacatuSTaye bhavatIti / atha saMyamapratipakSaM kathayati saMyamAsaMyamasaMjJaM dArzanikAyaikAdazabhedabhinna dezacAritramekasminneva paJcamaguNasthAne jJAtavyam / asaMyamastu mithyAdRSTisAsAdanamizrAviratasamyagdRSTisaMjJaguNasthAnacatuSTaye bhavati / iti cAritravyAkhyAnaM samAptam // evaM vratasamitiguptidharmadvAdazAnuprekSAparISahajayacAritrANAM bhAvasaMvarakAraNabhUtAnAM yadvyAkhyAnaM kRtaM, tatra nizcayaratnatrayasAdhakavyavahAraratnatrayarUpasya zubhopayogasya pratipAdakAni yAni vAkyAni tAni pApAsravasaMvarakAraNAni jJAtavyAni / yAni tu vyavahAraratnatrayasAdhyasya zuddhopayogalakSaNa

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dravyasaMgrahavRttiH / gaathaa-35| 36 nizcayaratnatrayasya pratipAdakAni tAni puNyapApadvayasaMvarakAraNAni bhavantIti jJAtavyam / atrAha somanAmarAjazreSTho / bhagavanneteSu bratAdisaMvarakAraNeSu madhye saMvarAnuprekSaiva sArabhUtA, sA caiva saMvaraM kariSyati kiM vizeSaprapaJceneti / bhagavAnAha-triguptilakSaNanirvikalpasamAdhisthAnAM yatInAM tathaiva pUryate tatrAsamarthAnAM punarbahuprakAreNa saMvarapratibhUto moho viz2ambhate tena kAraNena vratAdivistaraM kathayantyAcAryAH // 35 // "asidisadaM kiriyANaM akiriyANaM tu hoi culsiidii| sattaThaThI aNNANI veNaiyA huMti vattIsA / jogA payaDipadesA ThidiaNubhAgA kasAyado huti / apariNiducchinnesu yavaMdhaThiThadikArakhaM nattyi / " evaM saMvaratattvavyAkhyAne sUtradvayena tRtIyaM sthalaM gatam / / atha samyagdRSTijIvasya saMvarapUrvakaM nirjarAtattvaM kathayati / vyAkhyA / 'NeyA' ityAdivyAkhyAnaM kriyeta-"aiyA" jJAtavyA kA "NijjarA" bhAvanirjarA / sA kA nirvikAraparamacaitanyaciccamatkArAnubhUtisaJjAtasahajAnandasvabhAvasukhAmRtarasAsvAdarUpo bhAva ityadhyAhAraH / "jeNa bhAveNa" yena bhAvena jIvapariNAmena kiM bhavati "saDadi" vizIryate patati galati vinazyati kiM kartR "kammapuggalaM' karmArividhvaMsakakhakIyazuddhAtmano vitakSaNaM karmapudgaladravyaM kathaMbhUtaM "bhuttarasaM" svodayakAlaM prApya sAMsArikasukhaduHkharUpeNa bhuktarasaM dattaphalaM kena kAraNabhUtena galati "jaha kAleNa' svakAlapacyamAnAmraphalavatsavipAkanirjarApekSayA, abhyantare nijazuddhAtmasaMvittipariNAmasya bahiraGgasahakArikAraNabhUtena kAlalabdhisaMjJena yathAkAlena na kevalaM yathAkAlena "taveNa ya" akAlayacyamAnAnAmAmrAdiphalavadavipAkanirjarApekSayA abhyantareNa samastaparadravyecchAnirodhalakSaNena bahiraGgeNAntastattvasaMvittisAdhakasaMbhUtenAnazanAdidvAdazavidhena tapasA ceti "tassaDaNaM" karmaNo galanaM yacca sA dravyanirjarA / nanu pUrva yaduktaM 'saDadi' tenaiva dravyanirjarA labdhA punarapi saDanaM kimartha bhaNitam ? tatrottaraM tena saDadizabdena nirmalAtmAnubhUtigrahaNabhAvanirjarAbhidhAnapariNAmasya sAmarthyamuktaM na ca dravyanirjareti / "idi" iti dravyabhAvarUpeNa nirjarA dvividhA bhavati // atrAha ziSyaH-savipAkanirjarA narakAdigatiSvajJAninAmapi dRzyate sajJAninAmeveti niyamo nAsti / tatrottaraM-atraiva mokSakAraNaM yA saMvara

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66 dravyasaMgrahavRttiH / gAthA - 36 / 37 pUrvikA nirjarA saiva grAhyA / yA punarajJAninAM nirjarA sA gajasnAnavanniSphalA / yataH stokaM karma nirjarayati bahutaraM badhnAti tena kAraNena sA na grAhyA / yAtu sarAgasadddaSTAnAM nirjarA sA yadyapyazubhakarmavinAzaM karoti tathApi saMsArasthitiM stokAM kurute / tadbhave tIrthakara prakRtyAdiviziSTapuNyabandhakAraNaM bhavati pAramparyeNa muktikAraNaM ceti / vItarAgasadRSTInAM punaH puNyapApadvayavinAze tadbhave'pi muktikAraNamiti / uktaM ca zrIkundakundAcAryadevai: "jaM aNNANI kammaM khavedi bhavasadasahassakoDohiM / taM gANI tihiM gutto khavedi ussAsamitte / " kazcidAha - saddRSTInAM vItarAgavizeSaNaM kimarthaM rAgAdayo heyA madIyA na bhavantIti bhedavijJAne jAte sati rAgAnubhave'pi jJAnamAtreNa mokSo bhavatIti / tatra parihAraH / andhakAre puruSadvayam ekaH pradIpahastastiSThati / anyaH punarekaH pradIparaniniSThati / sa ca kUpe patanaM sarpAdikaM vA na jAnAti tamya vinAze doSo nAsti / yastu pradIpahastastasya kUpapatanAdivinAze pradIpaphalaM nAsti / yastu kUpapatanAdikaM tyajati tasya pradIpaphalamasti / tathA ko'pi rAgAdayo yA madIyA na bhavantIti bhedavijJAnaM na jAnAti sa karmaNA badhyate tAvat anyaH ko'pi rAgAdibhedavijJAne jAte'pi yAvatAMzena rAgAdikamanubhavati tAvatAMzena so'pi badhyata eva, tasyApi rAgAdibhedavijJAnaphalaM nAsti / yastu rAgAdibhedavijJAne jAte sati rAgAdikaM tyajati tasya bhedavijJAnaphalamastIti jJAtavyam / tathA coktaM "cakkhussa daMsaNassa ya sAro sappAdidosaparihAro / cakkhU . hodi NiratthaM daTThUNa vilepaDaMtassa" // 36 // evaM nirjarAvyAkhyAne sUtreNaikena caturthasthalaM gatam ! prathamokSatattvamAvedayati / , vyaakhyaa| yadyapi sAmAnyena niravazeSanirAkRtakarmamalakalaGkasyAzarIrasyAtmana AtyantikasvAbhAvikAcintyAdbhutAnupamasakalavimala kevalajJAnAdyanantaguNAspadamavasthAntaraM mokSo bhaNyate tathApi vizeSeNa bhAvadravyarUpeNa dvidhA bhavatIti vArttikam / tadyathA - "o sa bhAvamokkhA" yo jJAtavyaH sa bhAvamokSaH / sa kaH "appaNo hu pariNAmo" nizcayaratnatrayAtmaka kAraNasamayasArarUpo "hu" sphuTamAtmanaH pariNAmaH / kathaMbhUtaH " savvassa kammaNo jo khayahedU" sarvasya dravyabhAvarUpamohanIyAdighAticatuSTayakarmaNo yaH kSayaheturiti / dravyamokSaM

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dravyasaMgrahavRttiH / gAthA-37 67 kathayati / "davvavimokkhA" ayogicaramasamaye dravyavimokSo bhavati ko sau "kammapudhabhAvo" TotkIrNazuddhatruddhakasvabhAvaparamAtmana AyurAdizeSAghAtikarmaNAmapi ya AtyantikapRthagbhAvo vizleSo vighaTanamiti // ___ tasya muktAtmanaH sukhaM kathyate / "AtmopAdAnasiddhaM svayamatizayavadvItabAdhaM vizAlaM vRddhihAsavyapetaM viSayavirahitaM niSpratidvandvabhAvam / anyadravyAnapekSaM nirupamamamitaM zAzvataM sarvakAlamutkRSTAnantasAraM paramasukhamatastasya siddhasya jAtam / " kazcidAha-indriyasukhameva sukhaM muktAtmanAmindriyazarIrAbhAve pUrvoktamatIndriyasukhaM kathaM ghaTata iti / tatrottaraM dIyate-sAMsArikasukhaM tAvat strIsevAdipaJcendriyaviSayaprabhavameva, yatpunaH paJcendriya viSayavyApArarahitAnAM nirvyAkulacittAnAM puruSANAM sukhaM tadatIndriyasukhamatraiva dRzyate / paJcendriyamanojanitavikalpajAlahitAnAM nirvikalpasamAdhisthAnAM paramayoginAM rAgAdirahitatvena svasaMvedyamAtmasukhaM tadvizeSeNAtIndriyam / yacca bhAvakarmadravyakarmarahitAnAM sarvapradezAhAdaikapAramArthikaparamAnandapariNatAnAM muktAtmanAmatIndriyasukhaM tadatyantavizeSeNa jJAtavyam / atrAha ziSyaH-saMsAriNAM nirantaraM karmabandho'sti, tathaivodayo'pyasti, zuddhAtmabhAvanAprastAvo nAsti, kathaM mokSo bhavatIti ? tatra pratyuttaraM / yathA zatroH kSINAvasthAM dRSTvA ko'pi dhImAn paryAlocayatyayaM mama hanane prastAvastata: pauruSaM kRtvA zatru hanti tathA karmaNAmapyekarUpAvasthA nAsti hIyamAnasthityanubhAgatvena kRtvA yadA laghutvaM kSINatvaM bhavati tadA dhImAna bhavya AgamabhASayA "vayauvasamiyavisohI desaNyA uggakaraNaladdhI ya / cattAri vi sAmaNNAkaraNaM sammattacAritte / " iti gAthAkathitalabdhipaJcakasaMjJa nAdhyAtmabhASayA nijazuddhAtmAbhimukhapariNAmasaMjJana ca nirmalabhAvanAvizeSakhaGgena pauruSaM kRtvA karmazatru hantIti / yatpunaranta: koTAkoTIpramitakarmasthitirUpeNa tathaiva latAdArusthAnIyAnubhAgarUpeNa ca karmalaghutve jAte'pi satyayaM jIva AgamabhASayA adhaHpravRttikaraNApUrvakaraNAnivRttikaraNasaMjJAmadhyAtmabhASayA svazuddhAtmAbhimukhapariNatirUpAM karmahananabuddhiM kRtvA kvApi kAlena kariSyatIti tadbhavyatvaguNasyaiva lakSaNaM jJAtavyamiti / anyadapi dRSTAntanavakaM mokSaviSaye jJAtavyam-"rayaNadIvadiNayaradahiu, dudbhau dhAupAhANu / suNNuruppaphalihau agaNi, Nava didaMtA jANi / " nanvanAdikAle mokSaM gacchatAM jIvAnAM

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dravyasaMgrahavRttiH / gAthA-37 jagacchUnyaM bhaviSyatIti ? tatra parihAraH yathA-bhAvikAlasamayAnAM krameNa gacchatAM yadyapi bhAvikAlasamayarAzeH stokatvaM bhavati tathApyavasAnaM nAsti / tathA muktiM gacchatAM jIvAnAM yadyapi jIvarAzeH stokatvaM bhavati tathApyavasAnaM nAsti / iti cettarhi pUrvakAle bahavo'pi jIvA mokSaM gatA idAnIM jagataH zUnyatvaM na dRzyate / kiJcAmavyAnAmabhavyasamAnabhavyAnAM ca mokSo nAsti kathaM zUnyatvaM kiM bhaviSyatIti // 37 // evaM saMkSepeNa mokSatatvavyAkhyAnenaikasUtreNa paJcamaM sthalaM gatam / ___ ata Urdhva SaSThasthale gAghApUrvArdhana puNyapApapadArghadayasvarUpamuttarArdhena ca puNyapApaprakRtisaMkhyAM kathayAmItyabhiprAyaM manasi dhRtvA bhagavAn sUtramidaM pratipAdayati / vyAkhyA / "puNNaM pAvaM havaMti khalu jIvA" cidAnandaikasahajazuddhasvabhAvatvena puNyapApabandhamokSAdiparyAyarUpavikalparahitA api santAnAgatAnAdikarmabandhaparyAyeNa puNyaM pApaM ca bhavanti khalu sphuTaM jIvAH / kathaMbhUtAH santaH "suhaasuhabhAvajuttA" "udbama mithyAtvaviSaM bhAvaya dRSTiM ca kuru parAM bhaktim / bhAva namaskArarato jJAne yukto bhava sadApi / paJcamahAvratarakSA kopacatuSkasya nigrahaM paramam / durdAntendriyavijayaM tapaHnidhividhau kurUdyogam / " ityAdviyakathitalakSaNena zubhopayogabhAvena pariNAmena tadvilakSaNenAzubhopayogapariNAmena ca yuktAH pariNatAH / idAnIM puNyapApabhedAn kathayati "sAdaM suhAu NAmaM godaM puNNaM" sadvedyazubhAyurnAmagotrANi puNyaM bhavati "parANi pAvaM ca tasmAdaparANi karmANi pApaM ceti / tadyathA-sadvadyamekaM, tiryagmanuSyadevAyustrayaM, subhagayazaHkIrnitIrghakaratvAdinAmaprakRtInAM saptatriMzata, tathoccairgotramiti samudAyena dvicatvAriMzatmaMlyA: puNyaprakRtayo vijJeyAH / zeSA dvayazItipApamiti / tatra "darzanavizuddhivinayasaMpannatA zIlavateSvanaticAro'bhIkSNajJAnopayogasaMvegau zaktitastyAgatapasI sAdhusamAdhi(yAvRttyakaraNamahadAcAryabahuzrutapravacanabhaktirAvazyakAparihANirmArgaprabhAvanA pravacanavatsalatvamiti tIrthakaratvasyA' ityuktalakSaNapoDazabhAvanotpannatIrghakaranAmakarmaivaM viziSTaM puNyam / SoDazabhAvanAsu madhye paramAgamabhASayA "mUDatrayaM madAzcASTau tathAnAyatanAni SaT / aSTau zaGkAdayazceti dRgdoSAH paJcaviMzatiH / "

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dravyasaMgrahavRttiH / gAthA-37 iti zlokakathitapaJcaviMzatimalarahitA tathAdhyAtmabhASayA nijazuddhAtmopAdeyarucirUpA samyaktvabhAvanaiva mukhyeti vijJa yam / samyagdRSTIvasya puNyapApadvayamapi heyam / kathaM puNyaM karotIti ? tatra yuktimaah| yathA ko'pi dezAntarasthamanoharastrIsamIpAdAgatapuruSANAM tadarthe dAnasanmAnAdikaM karoti tathA samyagdRSTirapyupAdeyampeNa svazuddhAtmAnameva bhAvayati cAritramohodayAttatrAsamarthaH san nirdoSaparamAtmasvarUpANAmarhatsiddhAnAM tadArAdhakAcAryopAdhyAyasAdhUnAM ca paramAtmapadaprAptyartha viSayakaSAyavaJcanArtha ca dAnapUjAdinA guNastavanAdinA vA paramabhaktiM karoti tena bhogAkAGkSAdinidAnarahitapariNAmena kuTumbinA palAlamiva anIhitavRttyA viziSTapuNyamAsravati tena ca svarge devendralokAntikAdivIbhUti prApya vimAnaparIvArAdisaMpadaM jIrNatRNamiva gaNayan paJcamahAvideheSu gatvA pazyati / kiM pazyatIti cet-tadidaM samavasaraNaM, ta ete vItarAgasarvajJAH, ta ete bhedAbhedaratnatrayArAdhakA gaNadharadevAdayo ye pUrva zrUyante ta idAnI pratyakSeNa dRSTA iti matvA vizeSeNa dRDhadharmamatibhUtvA caturthaguNasthAnayogyAmAtmano viratAvasthAmaparityajan bhogAnubhave'pi sati dharmadhyAnena kAlaM nItvA svargAdAgatya tIrthakarAdipade prApte'pi pUrvabhavabhAvitaviziSTamedajJAnavAsanAbalena mohaM na karoti tato jinadIkSAM gRhItvA puNyapAparahitanijaparamAtmadhyAnena mokSa gacchatIti / mithyAdRSTistu tIvranidAnabandhapuNyena bhogaM prApya pazcAdarddhacakravartirAvaNAdivannarakaM gacchatIti / evamuktalakSaNapuNyapApapadArthadvayena saha pUrvoktAni saptatattvAnyeva nava padArthA bhavantIti jJAtavyam / iti zrInemicandrasaiddhAntakadevaviracite dravyasaGgrahAnthe "pAsavabaMdhaNa" ityAdyekA sUtragAthA tadanantaraM gAthAdazakena sthalaSaTkaMceti samu__ dAyenaikAdazasUtraiH saptatattvanavapadArthapratipAdakanAmA dvitIyAdhikAraH samAptaH // 2 // ata Urdhva viMzatigAthAparyantaM mokSamArga kathayati / tatrAdau "sammaiMsaNa" ityAdyaSTagAthAbhirnizcayamokSamArgavyavahAramokSamArga pratipAdakamukhyatvena prathamo'ntarAdhikArastataH param "duvihaM pi mokkhahau~' iti prabhRtidvAdazasUtrAtRdhyeyadhyAnaphalakadhanamukhyatvena dvitIyontarAdhikAraH ! tRtIyAdhikAre samudAyana praatnikaa|

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dravyasaMgrahavRttiH / gAthA-38 ___ atha prathamataH sUtrapUrvArdhena vyavahAramokSamArgamuttarArdhena ca nizcayamAkSamArga nirUpayati / vyaakhyaa| "sammaisaNaNANaM caraNaM mokakhassa kAraNaM jANe vavahArA" samyagdarzanajJAnacAritratrayaM mokSasya kAraNaM he ziSya jAnIhi vyavahAranayAt / "NiJcayado tattiyamaio Nio appA" nizcayatastatritayamayo nijAtmeti / tathA hi vItarAgasarvajJapraNItaSaDdravyapaJcAstikAyasaptataccanavapadArthasamyakzraddhAnajJAnavatAdyanuSThAnavikalparUpo vyvhaarmokssmaargH| nijanirakhanazuddhAtmatatvasamyakazraddhAnajJAnAnucaraNaikAgyapariNatirUpo nizcayamokSamArgaH / athavA dhAtupASANe'gnivatsAdhako vyavahAramokSamArgaH, suvarNasthAnIyanirvikArasvopalabdhisAdhyarUpo nizcayamokSamArgaH / evaM saMkSepeNa vyavahAranizcayamonamArgalakSaNaM jJAtavyamiti / 36 / athAbhedena samyagdarzanajJAnacAritrANi svazuddhAtmaiva tena kAraNena nizcaye. nAtmaiva nizcayamokSamArga ityAkhyAti / athavA pUrvoktameva nizcayamokSamArga prakArAntareNa dRDhayati / . * vyAkhyA / "rayaNattayaM Na vaTTai appANaM muyatu aNNadaviyamhi" ratnatrayaM na varttate svakIyazuddhAtmAnaM mukvA anyAcetane dravye / "tamahA tattiyamaio hodi hu mokkhassa kAraNaM AdA" tasmAttatritayamayAtmaiva nizcayena mokSasya kAraNaM bhavatIti jAnIhi / atha vistAra:-rAgAdivikalpopAdhirahitaciccamatkArabhAvanotpannamadhurarasAsvAdasukho'hamiti / nizcayarUpaM samyagdarzanaM tasyaiva sukhasya samastavibhAvebhyaH svasaMvedanajJAnena pRthak paricchedanaM samyagjJAnaM, tathaiva dRSTazrutAnubhUtabhogAkAGa kSAprabhRtisamastApadhyAnarUpamanorathajanitasaMkalpavikalpajAlatyAgena tatraiva sukhera tasya santuSTasya tRptasyekAkAraparamasamarasIbhAvena dravIbhUtacittasya punaH punaH sthirIkaraNaM samyakaca ritrakam / ityuktalakSaNaM nizcayaratnatrayaM zuddhAtmAnaM vihAyAnyatraghaTapaTAdibahirdravye na vartate yatastataH kAraNAdabhedena yenAnekadravyAtmakaikaprapAnakavattadeva samyagdarzanaM, tadeva samyagjJAnaM, tadeva cAritraM tadeva svAtmatattvamityuktalakSaNaM nijazuddhAtmAnameva muktikAraNaM jAnIhi // 40 // evaM prathamasthale sUtradvayena nizcayavyavahAramokSamArgasvarUpaM saMkSepeNa

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dravyasaMgrahavRttiH / gAthA-41 vyAkhyAya tadanantaraM dvitIyasthale: 'samyaktAditrayaMkramaNa vivRNeti / tatrAdau smyktvmaah| vyaakhyaa| "jIvAdIsaddahaNaM sammatta" vItarAgasarvajJapraNItazuddhajIvAditattvaviSaye calamalinAvagADharahitatvena zraddhAnaM rucinizcaya idamevetthameveti nizcayabuddhiH samyagdarzanam / "rUvamappaNo taM tu" taccAbhedanayena rUpaM svarUpaM tu punaH kasyAtmana AtmapariNAma ityarthaH / tasya sAmarthyamAhAtmyaM darzayati / "durabhiNivesavimukkaM NANaM sammaM khu hodi sadi jamhi " yasmin samyaktve sati jJAnaM samyaga bhavati sphuTaM kathambhUtaM samyagbhavati "durabhiNivesavimukka" calitapratipattigacchatta NasparzazuktikAzakalarajatavijJAnasadRzaM saMzayavibhramavimohaimuktaM rahitamityarthaH / ito vistAraH-samyaktve sati jJAnaM samyagbhavatIti yaduktaM tasya vivaraNaM kriyate / taghAhi-gautamAmibhUtivAyubhUtinAmAno viprAH paJcapaJcazatabrAhmaNopAdhyAyA vedacatuSTayaM, jyotiSkavyAkaraNAdiSaDaGgAni, manusmRtyAdyaSTAdazasmRtizAstrANi tathA bhAratAdyaSTAdazapurANAni mImAMsAnyAyavistara ityAdilaukikasarvazAstrANi yadyapi jAnanti tathApi teSAM hi jJAnaM samyaktvaM vinA mithyAjJAnameva / yadA punaH prasiddhakathAnyAyena zrIvIravarddhamAnasvAmitIrthakaraparamadevasamavasaraNe mAnastambhAvalokanamAtrAdevAgamabhASayA darzanacAritramohanIyopazamakSayasaMjJenAdhyAtmabhASayA svazuddhAtmAbhimukhapariNAmasaMjJena ca kAlAdilabdhivizeSeNa mithyAtvaM vilayaM gataM tadA tadeva mithyAjJAnaM samyagjJAnaM jAtam / tatazca "jayati bhagavAn" ityAdi namaskAraM kRtvA jinadIkSAM gRhItvA kacalocAnantarameva caturjJAnasaptarddhisampannAstrayo'pi gaNadharadevAH saMjAtAH / gautamasvAmI bhanyopakArArtha dvAdazAGgazrutaracanAM kRtavAn / pazcAnnizcayaratnatrayabhAvanAbalena trayo'pi mokSaM gatAH / zeSAH paJcadazazatapramitabrAhmaNA jinadIkSAM gRhItvA yathAsambhavaM svarga mokSaM ca gatAH / abhavyasenaH punarekAdazAGgadhArako'pi samyaktvaM vinA mithyAjJAnI saJjAta iti / evaM samyaktvamAhAtmyena jJAnatapazcaraNavratopazamadhyAnAdikaM mithyArUpamapi samyagbhavati / tadabhAve viSayuktadurazAsita sarva vRtheti jJAtavyam /

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dravyasaMgrahavRttiH / gAthA-41 __tacca samyaktvaM paJcaviMzatimalarahitaM bhavati / tadyathA-devatAmUDhalokamUr3hasamayamUDhabhedena mUr3hatrayaM bhavati / tatra sudhAdyaSTAdazadoSarahitamanantajJAnAdyanantaguNasahitaM vItarAgasarvajJadevatAsvarUpamajAnan khyAtipUjAlAbharUpalAvaNyasaubhAgyaputrakalatrarAjyAdivibhUtinimittaM rAgadveSopahatAtaraudrapariNatakSetrapAlacaNDikAdimithyAdevAnAM yadArAdhanaM karoti jIvastaddevatAmUDhatvaM bhaNyate / na ca te devAH kimapi phalaM prayacchanti / kathamiti cet ? rAvaNena rAmasvAmilakSmIdharavinAzArtha bahurUpiNI vidyA sAdhitA, kauravaistu pANDavanimUlanArtha kAtyAyanI vidyA sAdhitA, kaMsena ca nArAyaNavinAzArtha bamo'pi vidyAH samArAdhitAstAbhiH kRtaM na kimapi rAmasvAmipANDavanArAyaNAnAm / taistu yadyapi mithyAdevatA nAnukUlitAstathApi nimantasamyaktvopArjitena pUrvakRtapuNyena sarva nirvighnaM jAtamiti / atha lokamUDhatvaM kathayati / gaGgAdinadItIrthasnAnasamudrasnAnaprAta:snAnajalapravezamaraNAgnipravezamaraNagograhaNAdimaraNabhUmyagnivaTavRkSapUjAdIni puNyakAraNAni bhavantIti yadbadanti tallokamUDhatvaM vijJeyam / atha samayamUDhatvamAha / ajJAnijanacittacamatkArotpAdakaM jyotiSkamantravAdAdikaM dRSTvA vItarAg2asarvajJapraNItasamayaM vihAya kuivAgamaliGginAM bhayAzAsnehalobhairdharmArtha praNAmavinayapUjApuraskArAdikaraNaM samayamUDhatvamiti / evamuktalakSaNaM mUDhatrayaM sarAgasamyagdRSTaravasthAyAM pariharaNIyamiti / triguptAvasthAlakSaNavItarAgasamyaktvaprastAve punarnijanirajjananirdoSaparamAtmaiva deva iti nizcayabuddhidevatAmUDharahitatvaM vijJeyam / tathaiva mithyAtvarAgAdirUpamUDhabhAvatyAgena svazuddhAtmanyevAvasthAnaM lokamUDharahitatvaM vijJeyam / tathaiva casamastazubhAzubhasaGkalpavikalparUpaparabhAvatyAgena nirvikAratAttvikaparamAnandaikalakSaNaparamasamarasIbhAvena tasminneva samyagrUpeNAyanaM gamanaM pariNamanaM samayamUDharahitatvaM boddhavyam / iti mUDhatrayaM vyAkhyAtam / . atha madASTasvarUpaM kathyate / vijJAnezvaryajJAnatapaHkulajAtirUpasaMjhaM madASTakaM sarAgasamyagdRSTibhisyAjyamiti / vItarAgasamyagdRSTInAM punarmAnakaSAyAdutpannamadamAtsaryAdisamastavikalpajAlaparihAreNa mamakArAhaGkArarahite zuddhAtmani 'bhAvanaiva madASTakatyAga iti / mamakArAhaGkAralakSaNaM kathayati / karmajanitadehaputrakalatrAdau mamedamiti mamakArastatraivAbhedena gaurasthUlAdideho'haM. rAjAhamityahaGkAralakSaNamiti /

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73 dravyasaMgrahavRttiH / gAthA-41 athAnAyatanaSaTakaM kathayati / mithyAdevo, mithyAdevArAdhakA, mithyAtapo, mithyAtapasvI, mithyAgamo, mithyAgamadharA puruSAzcetyuktalakSaNamanAyatanaSaTka sarAgasamyagdRSTInAM tyAjyaM bhavatIti / vItarAgasamyagdRSTInAM punaH samastadoSAyatanabhUtAnAM mithyAtvaviSayakaSAyarUpAyatanAnAM parihAreNa kevalajJAnAdyanantaguNAyatanabhUte svazuddhAtmani nivAsa evAnAyatanasevAparihAra iti / anAyatanazabdasyArthaH kathyate / samyaktvAdiguNAnAmAyatanaM gRhamAvAsa Azraya AdhArakaraNaM nimittamAyatanaM bhaNyate tadvipa naaytnmiti| ataH paraM zaGkAdyaSTamalatyAgaM kathayati / niHzaGkAdyaSTaguNapratipAlanameva zaGkAdyaSTamalatyAgo bhaNyate / tadyathA-rAgAdidoSA ajJAnaM vA'satyavacanakAraNaM tadubhayamapi vItarAgasarvajJAnAM nAsti tataH kAraNAttatpraNIte heyopAdeyatattve mokSe mokSamArge ca bhavyaiH saMzayaH sandeho na karttavyaH / tatra zaGkAdidoSaparihAraviSaye punaraJjanacaurakathA prasiddhA / tatraiva vibhISaNakathA / tathAhi-sItAharaNapraghaTTake rAvaNasya rAmalakSmaNAbhyAM saha sayAmaprastAve vibhISaNena vicArita rAmastAvadaSTamabaladevo lakSmaNazcASTamo vAsudevo rAvaNazcASTamaH pradivAsudeva iti / tasya ca prativAsudevasya vAsudevahastena maraNamiti jainAgame paThitamAste tanmithyA na bhavatIti niHzaGko bhUtvA trailokyakaNTakaM rAvaNaM svakIyajyeSThabhrAtaraM tyaktvA triMzadakSauhiNIpramitacaturaGgabalena saha sa rAmasvAmipArzve gata iti / tathaiva devakIvasudevadvayaM niHzaGkaM jJAtavyam / tathAhi yadA devakIbAlakasya mAraNanimittaM kaMsena prArthanA kRtA tadA tAbhyAM paryAlocitaM madIyaH putro navamo vAsudevo bhaviSyati tasya hastena jarAsindhunAmno navamaprativAsudevasya kaMsasyApi maraNaM bhaviSyatIti jainAgame bhaNitaM tiSThatIti, tathaivAtimuktabhaTTArakairapi kathitamiti nizcitya kaMsAya svakIyaM bAlakaM dattam / tathA zeSabhavyairapi jinAgame zaGkA na karttavyeti / idaM vyavahAreNa samyaktvasya vyAkhyAnam / nizcayena punastasyaiva vyavahAraniHzaGkAguNasya sahakAritvenehalokAtrANAguptimaraNavyAdhivedanAkasmikAbhidhAnabhayasaptakaM muktvA ghoropasargaparISahaprastAve'pi zuddhopayogalakSaNanizcayaratnatrayabhAvanaiva niHzaGkaguNo jJAtavya iti / / ... atha niSkAGa kSitAguNaM kthyti| ihalokaparalokAzArUpabhogAkAGkSAnidAnatyAgena kevalajJAnAdyantaguNavyaktirUpamokSArtha jJAnapUjAtapazcaraNAdyanuSThAna

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____ dravyasaMgrahavRttiH / gAthA-41 karaNaM.. niSkAtAguNo bhaNyate / tathAnantamatIkanyAkathA prasiddhA / dvitIyA ca sItAmahAdevIkathA / sA kathyate / sItA yadA lokApavAdaparihArArtha divye zuddhA jAtA tadA rAmasvAminA datta paTTamahAdevIvibhUtipadaM tyaktvA sakalabhUSaNAnagArakavalipAdamUle kRtAntavakrAdirAjabhistathA bahurAjJIbhizca saha jinadIkSAM gRhItvA zaziprabhAdhArmikAsamudAyena saha grAmapurakheTakAdivihAreNa bhedAbhedaratnatrayabhAvanayA dviSaSTivarSANi jinasamayaprabhAvanAM kRtvA pazcAdavasAne trayastriMzaddivasaparyantaM nirvikAraparamAtmabhAvanAsahitaM saMnyAsaM kRtvA'cyutAbhidhAnaSoDazasvarge pratIndratAM yAtA tatazca nirmalasamyaktvaphalaM dRSTvA dharmAnurAgeNa narake rAvaNalakSmaNayoH saMbodhanaM kRtvedAnI svarge tisstthti| apre svargAdAgatya sakalacakravartI bhaviSyati / tau ca rAvaNalakSmIdharau tasya putrau bhaviSyataH / tatazca tIrthakarapAdamUle pUrvabhavAntaraM dRSTvA putradvayena saha parivAreNa ca saha jinadInAM gRhItvA bhedAbhedaratnatrayabhAvanayA paJcAnuttaravimAne trayo'pyahamindrA bhaviSyanti / tasmAdAgatya rAvaNastIrthakaro bhaviSyati, sItA ca gaNadhara iti, lakSmIdharo dhAtakIkhaNDadvIpe tIrthakaro bhaviSyati / iti vyavahAraniSkAG kSitAguNo vijJAtavyaH / nizcayena punastasyaiva vyavahAraniSkAGkSAguNasya sahakAritvena dRSTazrutAnubhUtapaJcendriyabhogatyAgena nizcayaratnatrayabhAvanotpannapAramArthikasvAtmotthasukhAmRtarase cittasantoSaH sa eva niSkAGkSA guNa iti / . atha nirvicikitsAguNaM kathayati / bhedAbhedaratnatrayArAdhakabhavyajIvAnAM durgandhabIbhatsAdikaM dRSTvA dharmabuddhayA kAruNyabhAvena vA yathAyogyaM vicikitsApariharaNaM dravyanirvicikitsAguNo bhaNyate / yatpuna nasamaye sarva samIcInaM paraM kintu vastraprAvaraNaM jalasnAnAdikaM ca na kurvanti tadeva dUSaNamityAdikutsitabhAvasya viziSTavivekabalena pariharaNaM sA nivicikitsA bhaNyate / asya vyavahAranirvicikitsAguNasya viSaya uddAyanamahArAjakathA rukmiNImahAdevIkathA cAgamaprasiddhA jJAtavyeti / nizcayena punastasyaiva vyavahAranirvicikitsAguNasya balena samastadveSAdivikalparUpakallolamAlAtyAgena nirmalAtmAnubhUtilakSaNe nijazuddhAtmani vyavasthAnaM nirvicikitsAguNa iti / ___ itaH paramamUDhadRSTiguNakathAM kathayati / vItarAgasarvajJapraNItAgamArthAdvahibhUtaiH kudRSTibhiryatpraNItaM dhAtuvAdakhanyavAdaharamekhalakSudravidyAvyantaravikurvaNAdikamajJA;

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dravyasaMgrahavRttiH / gAthA - 41 75 kathA nijanacittacamatkArotpAdakaM dRSTvA zrutvA ca yo'sau mUDhabhAvena dharmabuddhayA tatra ruciM bhaktiM na kurute sa eva vyavahAre'mUDhadRSTirucyate / tatra cottaramathurAyAM udurulibhaTTArakarevatIzrAvikAcandraprabhanAmavidyAdharabrahmacArisamvandhinI prasiddheti / nizcayena punastasyaiva vyavahAramUDhadRSTiguNasya prasAdenAnvastattvabahistattvanizcaye jAte sati samastamidhyAtvarAgAdizubhAzubhasaGkalpavikalpeSTAtmabuddhimupAdeyabuddhiM hitabuddhiM mamatvabhAvaM tyaktvA triguptirUpeNa vizuddhajJAnadarzanasvabhAve nijAtmani yannizcalAvasthAnaM tadevAmUDhadRSTitvamiti / saGkalpavikalpalacaNaM kathyate / putrakalatrAdI bahirdravye mamedamitikalpanA saGkalpaH, abhyantare mukhyahaM duHkhyahamiti harSaviSAdakAraNaM vikalpa iti / athavA vastuvRttyA saGkalpa iti harsa vikalpa iti tasyaiva paryAyaH // . athopagUhanaguNaM kathayati / bhedAbhedarannatrayabhAvanArUpo mokSamArgaH svabhAvena zuddha eva tAvat, tatrAjJAnijananimittena tathaivAzaktajananimittena ca dharmasya paizUnyaM dUSaNamapavAdo duSprabhAvanA yadA bhavati tadAgamAvirodhena yathAzaktyArthena dharmopadezena vA yaddharmArtha doSasya jhampanaM nivAraNaM kriyate tadvyavahAranayenopagUhanaM bhaNyate / tatra mAyAbrahmacAriNA pArzvabhaTTArakapratimAlambharatnaharaNe kRte satyupagUhanaviSaye jinadattazreSThikathA prasiddheti / athavA rudrajananyA jyeSThAsaMjJAyA lokApavAde jAte sati yaddoSakampanaM kRtaM tatra celinImahAdevIkatheti / tathaiva nizcayena punastasyaiva vyavahAropagUhanaguNasya sahakAritvena nijaniraJjananirdoSaparamAtmanaH pracchAdakA ye midhyAtvarAgAdidoSAsteSAM tasminneva paramAtmani samyakzraddhAnajJAnAnuSTAnarUpaM yaddhAnaM tena pracchAdanaM vinAzanaM gopanaM jhampanaM tadeveopagUhanamiti // C atha sthitIkaraNaM kathayati / bhedAbhedaratnatrayadhArakasya cAturvarNasaGghasya madhye yadA ko'pi darzanacAritramohodayena darzanaM jJAnaM cAritraM vA parityaktuM vAJchati tadAgamAvirodhena yathAzaktyA dharmazravaNena vA arthena vA sAmarthyena vA kenApyupAyena yaddharme sthiratvaM kriyate tadvyavahAreNa sthitIkaraNamiti / tatra ca puSpaDAlatapodhanasya sthirIkaraNa prastAve vAriSeNakumArakathAgamaprasiddheti / nizcayena punastenaiva vyavahAreNa sthitIkaraNaguNena dharmadRr3hatve jAte sati darzanacAritramohodayajanatasamastamithyAtvarAgAdivikalpajAlatyAgena nijaparamAtmasvabhAvabhAvanAtpa

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dravyasaMgrahavRttiH / gAthA-41 aparamAnandaikalakSaNasukhAmRtarasAsvAdena tabayatanmayaparamasamarasIbhAvena cittasthitIkaraNameva sthitIkaraNamiti / / atha vAtsalyAbhidhAnaM saptamAGgaM pratipAdayati / bAhyAbhyantararatnatrayAdhAre caturvidhasaGgha vatsa dhenuvatpaJcendriyaviSayanimittaM putrakalatrasuvarNAdisnehavadvA yadakRtrimasnehakaraNaM tadvyavahAreNa vAtsalyaM bhaNyate / tatra ca hastinAgapurAdhipavipadmarAjasaMbandhinA balinAmaduSTamantriNA nizcayavyavahAraratnatrayArAdhakAkampanAcAryaprabhRtisaptazatayatInAmupasarge kriyamANe sati viSNukumAranAmnA nizcayavyavahAramokSamArgArAdhakaparamayatinA vikurvaNarddhiprabhAveNa vAmanarUpaM kRtvA balimantripArve pAdatrayapramANabhUmiprArthanaM kRtvA pazcAdekaH pAdo merumastake datto dvitIyo mAnuSottaraparvate tRtIyapAdasyAvakAzo nAstIti vacanacchalena munivAtsalyanimittaM balimantrI baddha ityekA tAvadAgamaprasiddhA kthaa| dvitIyA ca dazapuranagarAdhipatervatrakarNanAmnaH / ujjayinInagarAdhipatinA siMhodaramahArAjena jaino'yaM mama namaskAraM na karotIti mattvA dazapuranagaraM pariveSTara ghoropasarge kriyamANe bhedAbhedaratnatrayabhAvanApriyeNa rAmasvAminA vajrakarNavAtsalyanimittaM siMhodaro baddha iti rAmAyaNamadhye prasiddheyaM vAtsalyakatheti / nizcayavAtsalyaM punastasyaiva vyavahAravAtsalyaguNasya sahakAritvena dharme dRDhatve jAte sati mithyAtvarAgAdisamastazubhAzubhabahirbhAveSu prItiM tyaktvA rAgAdivikalpopAdhirahitaparamasvAsthyasaMvittisaJjAtasadAnandaikalakSaNasukhAmRtarasAsvAdaM prati prItikaraNameveti saptamAGgaM vyAkhyAnam // . athASTamAGga nAma prabhAvanAguNaM kathayati / zrAvakena dAnapUjAdinA tapodhanena ca tapa:zrutAdinA jainazAsanaprabhAvanA karttavyeti vyavahAreNa prabhAvanAguNo jJAtavyaH / tatra punaruttaramathurAyAM jinasamayaprabhAvanazIlAyA ugavillAmahAdevyAH prabhAvananimittamupasarge jAte sati vajrakumAranAmnA vidyAdharazramaNenAkAze jainarathabhramaNena prabhAvanA kRtetyekA AgamaprasiddhA kathA / dvitIyA tu jinasamayaprabhAvanAzIlavaprAmahAdevInAmasvakIyajananyA nimittaM svasya dharmAnurAgeNa ca hariSeNanAmadazamacakravartinA tadbhavamokSagAminA jinasamayaprabhAvanArthamuttuGgatoraNajinacaiyAlayamaNDitaM sarvabhUmitalaM kRtamiti rAmAyaNe prasiddheyaM kathA /

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dravyasaMgrahavRttiH / gAthA-41 samastavibhAvapariNAmarUpaparasamayAnAM prabhAvaM hatvA zuddhopayogalakSaNasvasaMvedanajJAnena vizuddhajJAnadarzanasvabhAvanijazuddhAtmanaH prakAzanamanubhavanameva prabhAvaneti // evamuktaprakAreNa mUDhatrayamadASTakaSaDanAyatanazaGkAdyaSTamalarahitaM zuddhajIvAditattvArthazraddhAnalakSaNaM sarAgasamyaktvAbhidhAnaM vyavahArasamyaktvaM vijJeyam / tathaiva tenaiva vyavahArasamyaktvena pAramparyeNa sAdhyaM zuddhopayogalakSaNanizcayaratnatrayabhAvanotpannaparamAhlAdaikarUpasukhAmRtarasAsvAdanamevopAdeyamindriyasukhAdikaM ca heyamiti rucirUpaM vItarAgacAritrAvinAbhUtaM vItarAgasamyaktvAbhidhAnaM nizcayasamyaktvaM ca jJAtavyamiti / atra vyavahArasamyaktvamadhye nizcayasamyaktvaM kimartha vyAkhyAtamiti ced vyavahArasamyaktvena nizcayasamyaktvaM sAdhyata iti sAdhyasAdhakabhAvajJApanArthamiti / / idAnIM yeSAM jIvAnAM samyagdarzanagrahaNAtpUrvamAyurbandho nAsti teSAM vratAmAve'pi naranArakAdikutsitasthAneSu janma na bhavatIti kathayati / " samyagdarzanazuddhA nArakatiryanapuMsakastrItvAni / duSkRtavikRtAlpAyurdaridratAM ca vrajanti nAtikAH / 1 / " itaH paraM manuSyagatisamutpannasambagdaSTeH prabhAvaM kathayati / "projastejovidyAvIryayazovRddhivijayavibhavasanAthAH / uttamakulA mahA mAnavatilakA bhavanti darzanapUtAH // " atha devagatau punaH prakIrNakadevavAhanadevakilbiSadevanIcadevatrayaM vihAyAnyeSu maharddhikadeveSUtpadyate samyagdRSTiH / idAnoM samyaktvagrahaNAtpUrvadevAyuSkaM vihAya ye baddhAyuSkAsvAn prati samyaktvamAhAtmya kathayati / "heTThimachappuDhavINaM joisavaNabhavaNasavvaitthINaM / puNmiAdare pahi sammo Na sAsaNo NArayApuNNe // " tamevArtha prakArAntareNa kathayati "jyo. tirbhAvanabhaumeSu SaTsvadhaH zvabhrabhUmiSu / tiryatu nRsurastrISu sadRSTi va jAyate // " athaupazamikavedakakSAyikAbhidhAnasamyaktvatrayamadhye kamyAM gato kasya samyaktvasya sambhavo'stIti kathayati "saudharmAdiSvasaMkhyAbdAyuSkatiryakSu nRSvapi / ratnaprabhAvanau ca syAtsamyaktvatrayamaGginAm // " karmabhUmijapuruSe ca trayaM sambhavati baddhAyuSke labdhAyuSka'pi / kintvaupazamikamaparyAptAvasthAyAM maharddhikadeveSveva / "zeSeSu devatiryakSu SaTsvadhaH zvabhrabhUmiSu / dvau vedakopaza

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78 dravyasaMgrahavRttiH / gAthA-41 / 42 mako syAtAM paryAptadehinAm / 1 / " iti nizcayavyavahAraratnatrayAtmakamokSamArgAvayavinaH prathamAvayavabhUtasya samyaktvasya vyAkhyAnena gAthA gatA // 41 // atha ratnatrayAtmakamokSamArgadvitIyAvayavarUpasya samyagjJAnasya svarUpaM pratipAdayati / ___ vyAkhyA / "saMsayavimohavibhamavivajjiyaM" saMzayaH zuddhAtmatattvAdi pratipAdakamAgamajJAnaM kiM vItarAgasarvajJapraNItaM bhaviSyati ? parasamayapraNItaM veti saMzayaH / tatra dRSTAntaH-sthANurvA puruSo veti / vimohaH parasparasApekSanayadvayana dravyaguNaparyAyAdiparijJAnAbhAvo vimohaH / tatra dRSTAntaH-cchatta NasparzavahigmohavadvA / vibhramo'nekAntAtmakavastuno nityakSaNikaikAntAdirUpeNa grahaNaM vibhramaH / tatra dRSTAntaH-zuktikAyAM rajatavijJAnavat / ityuktalakSaNasaMzayavimohavibhramairvarjitaM "appaparasaruvassa gahaNaM" sahajazuddhakevalajJAnadarzanasvabhAvasvAtmarUpasya grahaNaM paricchedanaM paricchittistathA paradravyasya ca bhAvakarmadravyakarmanokarmarUpasya jIvasamvandhinastathaiva pudgalAdipaJcadravyarUpasya parakIyajIvarUpasya ca paricchedanaM yattat "sammaMNaNaM" samyagjJAnaM bhavati / tacca kathaMbhUtaM "sAyAraM" ghaTo'yaM paToya mityAdigrahaNavyApArarUpeNa sAkAraM savikalpa vyavasAyAtmakaM nizcayAtmakamityarthaH / punazca kiMviziSTaM "aNeyabheyaM ca" anekabhedaM ca punariti / . .tasya bhedAH kathyante / matizrutAvadhimanaHparyayakevalajJAnabhedena paJcadhA / athavA zrutajJAnA'pekSayA dvAdazAGgamaGgamaGgabAhya ceti dvibhedam / dvAdazAGgAnAM nAmAni kathyante / AcAraM, sUtrakRtaM, sthAnaM, samavAyanAmadheyaM, vyAkhyAprajJaptiH, jJAtRkathA, upAsakAdhyayanaM, antakRtadarza, anuttaropapAdikadarza, praznavyAkaraNaM, vipAkasUtraM, dRSTivAdazceti / dRSTivAdasya ca parikarmasUtraprathamAnuyogapUrvagatacUlikAbhedena paJca bhedAH kathyante / tatra candrasUryajambUdvIpasAgaravyAkhyAprajJaptibhedena parikarma paJcavidhaM bhavati / sUtramekabhedameva / prathamAnuyogo'pyekabhedaH / pUrvagataM punarutpAdapUrva, aprAyaNIyaM, vIryAnupravAda, astinAstipravAI, jJAnapravAdaM, satyaprakAdaM, prAtmapravAdaM, karmapravAda, pratyAkhyAna, vidyAnuvAda, kalyANanAmadheyaM, prANAnuvAdaM, kriyAvizAlaM, lokasaMjJa', pUrva, ceti caturdazabhedam / jalagatasthala

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drvysNgrhvRttiH| gAthA-42 gatAkAzagataharamekhalAdimAyAsvarUpazAkinyAdirUpaparAvartanabhedena cUlikA paJcavidhA ceti saMkSepeNa dvAdazAGgavyAkhyAnam / aGgabAhyaM punaH sAmAyika, caturvizatistavaM, vandanA, pratikramaNaM, vainayika, kRtikarma, dazavaikAlikam uttarAdhyayanaM, kalpavyavahAraH, kalpAkalpaM, mahAkalpaM, puNDarIka, mahApuNDarIkaM, azItikaM ceti caturdazaprakIrNakasaMjJa boddhvymiti| athavA vRSabhAdicaturvizatitIrthaGkarabharatAdidvAdazacakravarttivijayAdinavabaladevatripiSTAdinavavAsudevasugrIvAdinavaprativAsudevasambandhitriSaSTipuruSapurANabhedabhinnaH prathamAnuyogo bhaNyate / upAsakAdhyayanAdau zrAvakadharmam , AcArArAdhanAdA yatidharma ca yatra mukhyatvena kathayati sa caraNAnuyogo bhaNyate / trilokasArajinAntaralokavibhAgAdigranthavyAkhyAnaM karaNAnuyogo vijJeyaH / prAbhRtatattvArthasiddhAntAdau yatra zuddhAzuddhajIvAdiSaDadravyAdInAM mukhyavRttyA vyAkhyAnaM kriyate sa dravyAnuyogo bhaNyate / ityuktalakSaNAnuyogacatuSTayarUpeNa caturvidhaM zrutajJAnaM jJAtavyam / anuyogo'dhikAraH paricchedaH prakaraNamityAyeko'rthaH / athavA SaDdravyapaJcAstikAyasaptatatsvanavapadArtheSu madhye nizcayanayena svakIyazuddhAtmadravyaM, svazuddhajIvAstikAyo, nijazuddhAtmatattvaM, nijazuddhAtmapadArtha upaadeyH| zeSaM ca heyamiti saMkSepeNa heyopAdeyabhedena dvidhA vyavahArajJAnamiti // ___ idAnoM tenaiva vikalparUpatvyavahArajJAnena sAdhyaM nizcayajJAnaM kathyate / tathAhi-rAgAt parakalatrAdivAJchArUpaM, dveSAt paravadhabandhacchedAdivAJchArUpaM ca madIyApadhyAnaM ko'pi na jAnAtIti matvA khazuddhAtmabhAvanAsamutpannasadAnandaikalakSaNasukhAmRtarasanirmalajalena cittazuddhimakurvANaH sannayaM jIvo bahiraGgabakaveSeNa yallokaraJjanAM karoti tanmAyAzalyaM bhaNyate / nijaniraJjananirdoSaparamAtmaivopAdeya iti rucirUpasamyaktvAdvilakSaNaM mithyAzalyaM bhaNyate / nirvikAraparamacaitanyabhAvanotpannaparamAhlAdaikarUpasukhAmRtarasAsvAdamalabhamAnAyaM jIvo dRSTazrutAnubhUtabhogeSu yanniyataM nirantaraM cittaM dadAti tannidAnazalyamabhidhIyate / ityuktalakSaNazalyatrayavibhAvapariNAmaprabhRtisamastazubhAzubhasaGkalpavikalparahitena paramasvAsthyasaMvittisamutpannatAttvikaparamAnandaikalakSaNasukhAmRta

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80 dravyasaMgrahavRttiH / gAthA -- 42 / 43 tRptena svenAtmanA svasya samyagnirvikalparUpeNa vedanaM parijJAnamanubhavanamiti nirvikalpasvasaMvedanajJAna meva nizcayajJAnaM bhaNyate // 1 atrAha ziSyaH / ityuktaprakAreNa prAbhRtagranthe yannirvikalpasvasaMvedanajJAnaM bhaNyate, tanna ghaTate / kasmAditi cet taducyate / sattAvalokarUpaM cakSurAdidarzanaM yathA jainamate nirvikalpaM kathyate, tathA bauddhamate jJAnaM nirvikalpakaM bhaNyate / paraM kintu tannirvikalpamapi vikalpajanakaM bhavati / jainamate tu vikalpasyotpAdakaM bhavatyeva na / kintu svarUpeNaiva savikalpamiti / tathaiva svaparaprakAzakaM ceti / tatra parihAraH / kathaMcit savikalpakaM nirvikalpakaM ca / tathAhiyathA viSayAnandarUpaM svasaMvedanaM rAgasaMvittivikalparUpeNa savikalpamapi zeSAnIhitasUkSmavikalpAnAM sadbhAve'pi sati teSAM mukhyatvaM nAsti tena kAraNena nirvikalpamapi bhaNyate / tathA svazuddhAtmasaMvittirUpaM vItarAgasvasaMvedanajJAnamapi svasaMvittyAkAraikavikalpena savikalpamapi bahirviSayAnIhitasUkSmavikalpAnAM sadbhAve'pi sati teSAM mukhyatvaM nAsti tena kAraNena nirvikalpamapi bhaNyate / yata evehApUrvasvasaMvittyAkArAntarmukhapratibhAse'pi bahirvipayAnIhitasUkSmAvikalpA pi santi tata eva kAraNAt svaparaprakAzakaM ca siddham / idaM tu savikalpakanirvikalpakasya tathaiva svaparaprakAzakasya jJAnasya ca vyAkhyAnaM yadyAgamAdhyAtmatarkazAstrAnusAreNa vizeSeNa vyAkhyAyate tadA mahAn vistAro bhavati / sa cAdhyAtmazAstratvAnna kRta iti / evaM ratnatrayAtmakamokSamArgAvayavino dvitIyAvayavabhUtasya jJAnasya vyAkhyAnena gAthA gatA // 42 // atha nirvikalpasattAgrAhakaM darzanaM kathayati // 11 naiva kRtvA vyAkhyA / "jaM sAmaNNaM gahaNaM bhAvANaM" yat sAmAnyena sattAvalokanena grahaNaM paricchedanaM bhAvAnAM padArthAnAM; kiM kRtvA "zeva kaTTumAyA' kaM prAkAraM vikalpaM; tadapi kiM kRtvA ? " pravisesidU aTTe" pravizeSyAvibhedyArthAn kena rUpeNa ? zuklo'yaM, kRSNo'yaM, dIrgho'yaM, hrasvo'yaM, ghaTo'yaM, paTo'yamityAdi "daMsaNamidi bhaNNaye samaye" tatsattAvalokaM darzanamiti bhaNyate . samaye paramAgame / nedameva tattvArthazraddhAnalakSaNaM samyagdarzanaM vaktavyam / kasmA

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drvysNgrhvRttiH| gaathaa-43|44 81 diti cet tatra zraddhAnaM vikalparUpamidaM tu nirvikalpaM yataH / ayamatra bhAvaHyadA ko'pi kimapyavalokayati pazyati; tadA yAvat vikalpaM na karoti tAvat sattAmAtragrahaNaM darzanaM bhaNyate / pazcAcchuklAdivikalpe jAte jJAnamiti / / 43 // ____ atha chadmasthAnAM jJAnaM sattAvalokanadarzanapUrvakaM bhavati, muktAtmAnaM yugapaditi pratipAdayati / / vyAkhyA / "dasaNapuvvaM NANaM chadumatthANaM" sattAvalokanadarzanapUrvakaM jJAnaM bhavati chadmasthAnAM saMsAriNAm / kasmAt "Na duNNi uvayoga jugavaM jamhA'' jJAnadarzanopayogadvayaM yugapanna bhavati yasmAt, "kevaliNAhe jugavaM tu te dovi" kevalinAthe tu yugapattau jJAnadarzanopayogI dvau bhavata iti / ___ atha vistaraH / cakSurAdIndriyANAM svakIyasvakIyakSayopazamAnusAreNa tadyogyadezasthitasvarupAdivipayANAM grahaNameva sannipAtaH sambandhaH sannikarSo bhaNyate / na ca naiyAyikamatavaccakSurAdIndriyANAM svarUpAdisvakIyasvakIyaviSayapArve gamana iti sannikarSoM vaktavyaH / sa eva sambandho lakSaNaM yasya tallakSaNaM yannivikalpaM sattAvalokanadarzanaM tatpUrva zuklamidamityAdyavagrahAdivikalparUpamindriyAnindriyajanitaM matijJAnaM bhavati / ityuktalakSaNamatijJAnapUrvakaM tu dhUmAdagnivijJAnavadarthAdarthAntaragrahaNarUpaM liGgajaM, tathaiva ghaTAdizabdazravaNarUpaM zabdajaM ceti dvividhaM zrutajJAnaM bhavati / athAvadhijJAnaM punaravadhidarzanapUrvakamiti / IhAmatijJAnapUrvakaM tu manaHparyayajJAnaM bhavati / atra zrutajJAnamanaHparyayajJAnajanakaM yadavagrahahAdirUpaM matijJAnaM bhaNitam, tadapi darzanapUrvakatvAdupacAreNa darzanaM bhaNyate, yatastena kAraNena zrutajJAnamana:paryayajJAnadvayamapi darzanapUrvakaM jJAtavyamiti / evaM chadmasthAnAM sAvaraNakSayopazamikajJAnasahitatvAt darzanapUrvakaM jJAnaM bhavati / kevalinAM tu bhagavatAM nirvikArasvasaMvedanasamutpannanirAvaraNakSAyikajJAnasahitatvAnnirmeghAditye yugapadAtapaprakAzavadarzanaM jJAnaM ca yugapadeveti vijJeyam / chadmasthA iti ko'rthaH ? chadmazabdena jJAnadarzanAvaraNadvayaM bhaNyate, tatra tiSThantIti chadmasthAH / evaM tarkAbhiprAyeNa sattAvalokanadarzanaM vyAkhyAtam / ata Urdhva siddhAntAbhiprAyeNa kathyate / tathAhi uttarajJAnotpattinimittaM

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82 dravyasaMgrahavRttiH / gAthA - 44 yat prayatnaM tadrUpaM yat svasyAtmanaH paricchedanamavalokanaM taddarzanaM bhaNyate / tadanantaraM yadvihirviSaye vikalparUpeNa padArthagrahaNaM tajjJAnamiti vArttikam / yathA ko'pi puruSo ghaTaviSayavikalpaM kurvannAste, pazcAt paTaparijJAnArthaM citte jAte sati ghaTavikalpAdvyAvartya yat svarUpe prayatnamavalokanaM paricchedanaM karoti taddarzanamiti / tadanantaraM paTAya miti nizcayaM yadbahirviSayarUpeNa padArthagrahaNavikalpaM karoti tad jJAnaM bhaNyate / atrAha ziSyaH -- yadyAtmagrAhakaM darzanaM, paragrAhakaM jJAnaM bhaNyate; tarhi yathA naiyAyikamate jJAnamAtmAnaM na jAnAti; tathA jainamate'pi jJAnamAtmAnaM na jAnAtIti dUSaNaM prApnoti / atra parihAraH / naiyAyikamate jJAnaM pRthagdarzanaM pRthagiti guNadvayaM nAsti; tena kAraNena teSAmAtmaparijJAnAbhAvadUSaNaM prApnoti / jainamate punarjJAnaguNena paradravyaM jAnAti, darzanaguNenAtmAnaM ca jAnAtItyAtmaparijJAnAbhAvadUSaNaM na prApnoti / kasmAditi cet yathaiko'pyagnirdahatIti dAhakaH, pacatIti pAcako, viSayabhedena dvidhA bhidyate / tathaivAbhedanayenaikamapi caitanyaM bhedanayavivakSAyAM yadAtmagrAhakatvena pravRttaM tadA tasya darzanamiti saMjJA, pazcAt yacca paradravyagrAhakatvena pravRttaM tasya jJAnasaMjJeti viSayabhedena dvidhA bhidyate / kiM ca yadi sAmAnyagrAhakaM darzanaM vizeSagrAhakaM jJAnaM bhaNyate, tadA jJAnasya pramANatvaM na prApnoti / kasmAditi cet vastugrAhakaM pramANaM; vastu ca sAmAnyavizeSAtmakaMH jJAnena punarvastvekadezo vizeSa eva gRhIto; na ca vastu / siddhAntena punarnizcayena guNaguNinorabhinnatvAt saMzaya vimohavibhramarahitavastujJAnasvarUpAtmaiva pramANam / sa ca pradIpavat svaparagarta sAmAnyaM vizeSaM ca jAnAti / tena kAraNenAbhedena tasyaiva pramANatvamiti / mataM- yadi darzanaM bahirviSaye na pravarttate tadAndhavat sarvajanAnAma*ndhatvaM prApnotIti / naivaM vaktavyam / bahirviSaye darzanAbhAve'pi jJAnena vizeSeNa sarva paricchinattIti / ayaM tu vizeSaH darzanenAtmani gRhIte satyAtmA vinAbhUtaM * jJAnamapi gRhItaM bhavati; jJAne ca gRhIte sati jJAnaviSayabhUtaM bahirvastvapi gRhItaM bhavatIti / yathoktaM bhavatA yadyAtmagrAhakaM darzanaM bhaNyate, tarhi "jaM sAmaNNaM gahaNaM bhAvANaM tadaMsaNamiti" gAthArthaH kathaM ghaTate / tatrottaraM sAmAnyagrahaNamAtmagrahaNaM taddarzanam / kasmAditi cet -- AtmA vastuparicchittiM kurvannidaM jAnAmIdaM na

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dravyasaMgrahavRttiH / gAthA -- 44 53. jAnAmIti vizeSapakSapAtaM na karoti; kintu sAmAnyena vastu paricchinatti / tena kAraNena sAmAnyazabdenAtmA bhaNyata iti gAthArthaH / kiM bahunA yadi ko'pi tarkArthaM siddhAntArthaM ca jJAtvaikAntadurAgrahatyAgena nayavibhAgena madhyasthavRttyA vyAkhyAnaM karoti, tadA dvayamapi ghaTata iti / kathamiti cettarke mukhyavRttyA parasamayavyAkhyAnaM, tatra yadA ko'pi parasamayI pRcchati jainAgarma darzanaM jJAnaM ceti guNadvayaM jIvasya kathyate tatkathaM ghaTata iti / tadA teSAmAtmagrAhakaM darzanamiti kathite sati te na jAnanti / pazcAdAcAryaisteSAM pratItyartha sthUlavyAkhyAnena bahirviSaye yat sAmAnyaparicchedanaM tasya sattAvalokanadarzanasaMjJA sthApitA, yacca zuklamidamityAdivizeSaparicchedanaM tasya jJAnasaMjJA sthApiteti doSo nAsti / siddhAnte punaH svasamayavyAkhyAnaM mukhyavRttyA / tatra sUkSmavyAkhyAne kriyamANe satyAcAryairAtmagrAhakaM darzanaM vyAkhyAtamityatrApi doSo nAsti / atrAha ziSyaH - sattAvalokanadarzanasya jJAnena saha bhedA jJAtastAvadidAnIM yattattvArthazraddhAnarUpaM samyagdarzanaM vastuvicArarUpaM samyaggajJAnaM tayorvizeSo na jnyaayte| kasmAditi cet samyagdarzane padArthanizcayo'sti, tathaiva samyagjJAne ca ko vizeSa iti / atra parihAraH / arthagrahaNaparicchittirUpaH kSayopazamavizeSo jJAnaM bhaNyate, tatraiva bhedanayena vItarAgasarvajJapraNItazuddhAtmAditattveSvidamevetthameveti nizcayasamyaktvamiti / pravikalparUpeNAbhedanayena punaryadeva samyagjJAnaM tadeva samyaktvamiti / kasmAditi cet-tattve tattvabuddhiradeve devabuddhiradharme dharmabuddhirityAdiviparItAbhinivezarahitasya jJAnasyaiva samyagvizeSaNavAcyo 'vasthAvizeSaH samyaktvaM bhaNyate yataH kAraNAt / 1 yadi bhedA nAsti tarhi kathamAvaraNadvayamiti cena - tatrottaram / yena karma - NArthaparicchittirUpaH kSayopazamaH pracchAdyate tasya jJAnAvaraNasaMjJA, tasyaiva kSayopazamavizeSasya yat karma pUrvoktalakSaNaM viparItAbhinivezamutpAdayati tasya mithyAtvasaMjJeti bhedanayenAvaraNabhedaH / nizcayanayena punarabhedavivakSAyAM karmatvaM pratyAvaradvayamapyekameva vijJAtavyam / evaM darzanapUrvakaM jJAnaM bhavatIti vyAkhyAnarUpeNa gAthA gatA / / 44 //

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4 dravyasaMgrahavRttiH / gAthA-44 atha samyagdarzanajJAnapUrvakaM ratnatrayAtmakamokSamArgatRtIyAvayavabhUtaM svazuddhAtmAnubhUtirUpazuddhopayogalakSaNavItarAgacAritrasya pAramparyeNa sAdhakaM sarAgacAritraM prtipaadyti| .. vyaakhyaa| asyaiva sarAgacAritrasyaikadezAvayavabhUtaM dezacAritraM tAvatkathyate / tadyathA-mithyAtvAdisaptaprakRtyupazamakSayopazamakSaye sati, adhyAtmabhASayA nija. zAnAbhinunaparigevA sati zuddhAtmabhAvanotpannanirvikAravAstavasukhAmRtamu. pAdeyaM kRtvA saMsArazarIrabhogeSu yo'sau heyabuddhiH samyagdarzanazuddhaH sa caturthaguNasthAnavartI vratarahito darzaniko bhaNyate / yazca mahinI ... kapAyakSayopazame jAte sati pRthivyAdipaJcasthAvaravadhe pravRtto'pi yathAzattyA trasavadhe nivRttaH sa paJcamaguNasthAnavartI zrAvako bhaNyate / tasyaikAdazabhedAH kathyante / tathAhi-samyaktvapUrvakatvena madyamAMsamadhutyAgodumbarapaJcakaparihArarUpASTamUlaguNamahitaH san saMgrAmAdivRtto'pi pApAddharyAdibhirniSprayojanajIvaghAtAdau nivRttaH prathamo darzanikazrAvako bhaNyate / sa eva / sarvathA trasavadhe nivRttaH san paJcANuvrataguNavatatrayazikSAtratacatuSTayasahito dvitIyavratikasaMjJo bhavati / sa eva trikAlasAmAyika pravRttaH tRtIyaH, proSadhopavAse pravRttazcaturthaH, sacittaparihAreNa paJcamaH, divA-brahmacaryeNa SaSThaH, sarvathA brahmacaryeNa saptamaH, prArambhAdisamastavyApAranivRtto'STamaH, vastraprAvaraNaM vihAyAnyasarvaparigrahanivRtto navamaH, grahavyApArAdisarvasAvadhAnumatanivRtto dazamaH, uddiSTAhAranivRtta ekAdazama iti / eteSvekAdazazrAvakeSu madhye prathamaSaTakaM tAratamyena jaghanyam, tatazca trayaM madhyamam , tato dvayamuttamamiti saGkSapeNa darzanikazrAvakAyekAdazabhedAH jJAtavyAH // athaikadezacAritravyAkhyAnAnantaraM sakalacAritramupadizati / "asuhAdo viNivittI suhe pavittI ya jANa cArittaM" azubhAnnivRttiH zubhe pravRttizcApi jAnIhi cAritram / tacca kathambhUtaM- "vadasamidiguttiruvaM vavahAraNayA du jiNabhaNiyaM" vratasamitiguptirUpaM vyavahAranayAjinairuktamiti / tathAhi-pratyAkhyAnAvaraNasaMjJatRtIyakaSAyakSayopazame sati "visayakasAAMgADhodussudiducittaduThThagoThijudo / uggo umaggaparo uvogo jassa so asuhe // " iti

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drvysNgrhvRttiH| gaathaa-45/46|47 gAthAkathitalakSaNAdazubhopayogAnivRttistadvilakSaNe zubhopayoge pravRttizca he ziSya cAritraM jAnIhi / taccAcArArAdhanAdicaraNazAstroktaprakAreNa paJcamahAvratapaJcasamititriguptirUpamapyapahRtasaMyamAkhyaM zubhopayogalakSaNaM sarAgacAritrAbhidhAnaM bhavati / tatra yo'sau bahirviSaye paJcendriyaviSayAdiparityAgaH sa upacaritAsadbhUtavyavahAreNa, yazcAbhyantare rAgAdiparihAraH sa punarazuddhanizcayeneti nayavibhAgo jJAtavyaH / evaM nizcayacAritrasAdhakaM vyavahAracAritraM vyAkhyAtamiti // 45 // atha tenaiva vyavahAracAritreNa sAdhyaM nizcayacAritraM nirUpayati / vyAkhyA / "taM" tat "parama' paramopekSAlakSaNaM nirvikArasvasaMvittyAtmakazuddhopayogAvinAbhUtaM paramaM "sammacArittaM" samyakcAritraM jJAtavyam / tatkiM"bahirabhaMtarakiriyAroho" niSkiyanityaniraJjanavizuddhajJAnadarzanasvabhAvasya nijAtmanaH pratipakSabhUtasya bahirviSaye zubhAzubhavacanakAyavyApArarUpasya tathaivAbhyantare zubhAzubhamanovikalparUpasya ca kriyAvyApArasya yo'sau nirodhastyAgaH sa ca kimartha "bhavakAraNappaNAsaThaM" paJcaprakArabhavAtIvanirdoSaparamAtmano vilakSaNasya bhavasya saMsArasya vyApArakAraNabhUto yo'sau zubhAzubhakarmAsravastasya praNAzArtha vinAzArthamiti / ityubhayakriyAnirodhalakSaNacAritraM kasya bhavati ? "NANissa" nizcayaratnatrayAtmakAbhedajJAninaH / punarapi kiM viziSTaM "jaMjiNuttaM" yajinena vItarAgasarvajJenoktamitiH // 46 // evaM vItarAgasamyaktvajJAnAvinAbhUtaM nizcayaratnatrayAtmakanizcayamokSamArga tRtIyAvayavarUpaM vItarAgacAritraM vyAkhyAtam ||iti dvitIyasthale gAthASaTakaM gatam / evaM mokSamArgapratipAdakatRtIyAdhikAramadhye nizcayavyavahAramokSamArgasaMkSepakathanena sUtradvayam, tadanantaraM tasyaiva mokSamArgasyAvayavabhUtAnAM samyagdarzanajJAnacAritrANAM vizeSavivaraNarUpeNa sUtraSaTkaM ceti sthaladvayasamudAyenASTagAthAbhiH prathamo'ntarAdhikAraH samAptaH // ataHparaM dhyAnadhyAtRdhyeyadhyAnaphalakathanamukhyatvena prathamasthale gAthAtrayam , tataH paraM paJcaparameSThivyAkhyAnarUpeNa dvitIyasthale gAthApaJcakam, tatazca tasyaiva

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dravyasaMgrahavRttiH / gAthA -- 46 / 47 dhyAnasyopasaMhArarUpavizeSavyAkhyAnena tRtIyasthale sUtracatuSTayamiti sthalatrayasamudAyena dvAdazasUtreSu dvitIyAntarAdhikAre samudAyapAtanikA / tathA hi-nizrayavyahAramokSamArgasAdhakadhyAnAbhyAsaM kuruta yUyamityupadizati / vyAkhyA / " duvihaM pi me / kkhaheDaM jhANe pAUNadijaM muNI yimA " dvividhamapi mokSahetu dhyAnena prApnoti yasmAt munirniyamAt / tadyathA - nizcayaratnatrayAtmakaM nizcayamokSahetuM nizcayamokSamArga, tathaiva vyavahAraratnatrayAtmakaM vyavahAramokSahetuM vyavahAramokSamArga ca yaM sAdhyasAdhakabhAvena kathitavAn pUrva tadddvividhamapi nirvikArasvasaMvittyAtmakaparamadhyAnena muniH prApnoti yasmAtkAraNAt " tamhA payattacittA jUyaM bhANaM samabbhasanha" tasmAt prayatnacittAH santo he bhavyA yUyaM dhyAnaM samyagabhyasata / tathA hi tasmAtkAraNAddRSTazrutAnubhUtanAnAmanoratharUpasamastazubhAzubharAgAdivikalpajAlaM tyaktvA paramasvAsthyasamutpannasahajAnandaikalakSaNasukhAmRtarasAsvAdAnubhave sthitvA ca dhyAnAbhyAsaM kuruta yUyamiti // 47 // atha dhyAtRpuruSalakSaNaM kathayati / 86 vyAkhyA / "mA mujjhaha mA rajjaha mA dussaha" samastamoharAgadveSajanitavikalpajAlarahitanijaparamAtmatattvabhAvanAsamutpannaparamAnandaikala kSaNasukhAmRtarasAtsakAzAdudgatA saMjAtA tatraiva paramAtmasukhAkhAde lInA tanmayA yA tu paramakalA paramasaMvittistatra sthitvA he bhavyA moharAgadveSAnmA kuruta; keSu viSayeSu " iTThaTThitthesu " sragvanitAcandanatAmbUlAdaya iSTendriyArthAH, ahiviSakaNTakazatruvyAdhiprabhRtayaH punaraniSTendriyArthAsteSu yadi kiM "thiramicchaha z2ai cittaM " tatraiva paramAtmAnubhave sthiraM nizcalaM cittaM yadIcchata yUyaM kimartha "vicittajhANappasiddhIe " vicitraM nAnAprakAraM yaddhyAnaM tatprasiddhyai nimittaM athavA vigataM cittaM cittodbhava zubhAzubhavikalpajAlaM yatra tadvicittaM dhyAnaM tadarthamiti / idAnIM tasyaiva dhyAnasya tAvadAgamabhASayA vicitrabhedAH kathyante / tathA hi--issttviyogaanissttsNye| gavyAdhipratIkArabhoganidAneSu vAJchArU caturvidhamArttadhyAnam / tacca tAratamyena mithyAdRSTayAdiSaTguNasthAnavarttijIvasambhavam / yadyapi mithyAdRSTInAM tiryaggatikAraNaM bhavati tathApi baddhAyuSkaM vihAya samya

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dravyasaMgravRttiH / gAthA-48 87 gdRSTInAM na bhavati / kasmAditi cet-svazuddhAtmaivopAdeya iti viziSTabhAvanAbalena tatkAraNabhUtasaMklezAbhAvAditi / atha raudradhyAnaM kathyate / hiMsAnandamRSAnandasteyAnandaviSayasaMrakSaNAnandaprabhavaM raudraM caturvidham / tAratamyena mithyAdRSTayAdipaJcamaguNasthAnavattijIvasambhavam / tacca mithyAdRSTInAM narakagatikAraNamapi baddhAyuSkaM vihAya samyagdRTInAM tatkAraNaM na bhavati / tadapi kasmAditiceta-nijazuddhAtmatattvamevopAdeyaM viziSTabhedajJAnavalena tatkAraNabhUtatItrasaMkvezAbhAvAditi / / ata: paramAtaraudraparityAgalakSaNamAjJApAyavipAkasaMsthAnavicayasaMjJacaturbhedabhinnaM, nAranambagRddhikanegAsaMcatasambanDaSTidezaviratapramattasaMyatApramattAbhidhAnacatuguNasthAnavartijIvasambhavaM, mukhyavRttyA puNyabandhakAraNamapi paramparayA muktikAraNaM ceti dharmadhyAnaM kathyate / tathAhi-svayaM mandabuddhitve'pi viziSTopAdhyAyAbhAve'pi zuddhajIvAdipadArghAnAM sUkSmatve'pi sati "sUkSmaM jinoditaM vAkyaM hetubhiryanna hanyate / AjJAsiddhaM tu tadgrAhya nAnyathAvAdinI jinAH // " iti zlokakathitakramaNa padArghanizcayakaraNamAjJAvicayadhyAnaM bhaNyate / tathaiva bhedAbhedaratnatrayabhAvanAbalenAsmAkaM pareSAM vA kadA karmaNAmapAyo vinAzo bhaviSyatIti cintanamapAyavicayaM jJAtavyam / zuddhanizcayena zubhAzubhakarmavipAkarahito'pyayaM jIvaH pazcAdanAdikarmabandhavazena pApasyodayena nArakAdiduHkhavipAkaphalamanubhavati, puNyodayena devAdisukhavipAkamanubhavatIti vicAraNaM vipAkavicarya vijJeyam / pUrvoktalokAnuprekSAcintanaM saMsthAnavicayam / iti caturvidhaM dharmadhyAnaM bhavati // atha pRthaktvavitarkavIcAraM, ekatvavitarkavIcAraM sUkSmakriyApratipAtisaMjJa vyuparatakriyAnivRttisaMjJaM ceti bhedena caturvidhaM zukladhyAnaM kathayati / tadyathApRthaktvavitarkavIcAraM tAvatkathyate / dravyaguNaparyAyANAM bhinnatvaM pRthaktvaM bhaNyate, khazuddhAtmAnubhUtilakSaNaM bhAvazrutaM tadvAcakamantarjalpavacanaM vA vitarko bhaNyate, anIhitavRttyArthAntarapariNamanaM vacanAdvacanAntarapariNamanaM manovacanakAyayogeSu yogAdyogAntarapariNamanaM vIcAro bhaNyate / ayamatrArthaH yadyapi dhyAtA puruSaH svazuddhAtmasaMvedanaM vihAya bahizcintAM na karoti tathApi yAvatAMzena svarUpe 12

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pada dravyasaMgrahavRttiH / gAthA-48 sthiratvaM nAsti tAvatAMzenAnIhitavRttyA vikalpAH sphuranti, tena kAraNena pRthaktvavitarkavIcAraM dhyAnaM bhaNyate / tayopazamazreNivivanAcAmapUrvopazamakAnityupazamakasUnmanAmparAyakopazamakopazAntakapAyaparyantaguNasthAnacatuSTaye bhvti| kSapakazreNyAM punarapUrvakaraNakSapakAnivRttikaraNakSapakasUkSmasAmparAyakSapakAbhidhAnaguNasthAnatraye ceti prathamaM zukladhyAnaM vyAkhyAtam / nijazuddhAtmadravye vA nirvikArAtmasukhasaMvittiparyAye vA nirupAdhisvasaMvedanaguNe vA yatraikasmin pravRttaM tatraiva vitarkasaMjJana svasaMvittilakSaNabhAvazrutabalena sthirIbhUya vIcAraM guNadravyaparyAyaparAvarttanaM karoti yattadekatvavitarkavIcArasaMjJa tINakaSAyaguNasthAnasambhavaM dvitIyaM zukladhyAnaM bhaNyate / tenaiva kevalajJAnotpattiriti / atha sUkSmakAyakriyAvyApArarUpaM ca tadapratipAti ca sUkSmakriyApratipAtisaMjJa tRtIyaM zukladhyAnam / taccopacAreNa sayogikevalijine bhavatIti / vizeSeNoparatA nivRttA kriyA yatra tadvyuparatakriyaM ca tadanivRtti cAnivartakaM ca tadvyuparatakriyAnivRttisaMjJa caturtha zukladhyAnaM vyAkhyAtam / adhyAtmabhASayA punaH sahajazuddhaparamacaitanyazAlini nirbharAnandamAlini bhagavati nijAtmanyupAdeyabuddhiM kRtvA pazcAdanantajJAno'hamanantasukho'hamityAdibhAvanArUpamabhyantaradharmadhyAnamucyate / paJcaparameSThibhaktyAditadanukUlazubhAnuSThAnaM punarbahiraGgadharmadhyAnaM bhavati / tathaiva svazuddhAtmani nirvikalpasamAdhilakSaNaM zukladhyAnamiti / athavA "padasthaM mantravAkyasthaM piNDasthaM svAtmacintanam / rUpasthaM sarvacidrUpaM rUpAtItaM niraJjanam // 1 // " iti zlokakathitakrameNa vicitradhyAnaM jJAtavyamiti // atha dhyAnapratibandhakAnAM moharAgadveSANAM svarUpaM kathyate / zuddhAtmAditattveSu viparItAbhinivezajanako moho darzanamoho mithyAtvamiti yAvat / nirvikArasvasaMvittilakSaNavItarAgacAritrapracchAdakacAritramoho rAgadveSau bhnnyte| cAritramoho rAgadveSau kathaM bhaNyate ? iti cet-kaSAyamadhye krodhamAnadvayaM dveSAGga, mAyAlobhadvayaM rAgAGga, nokaSAyamadhye tu strIpunapuMsakavedatrayaM. hAsyaratidvayaM ca rAgAGgaM, aratizokadvayaM bhayajugupsAdvayaM ca dveSAGgamiti jJAtavyam / atrAha ziSyaH-rAgadveSAdayaH kiM karmajanitAH kiM jIvajanitA iti / tatrottaraM-strIpuruSasaMyogotpannaputra iva sudhAharidrAsaMyogotpannavarNavizeSa ivobhayasaMyogajanitA iti / pazcAnnayavivakSAvazena vivakSitaikadezazuddhanizcayena karma

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dravyasaMgrahavRttiH / gAthA - 48 / 46 / janitA bhaNyante / tathaivAzuddhanizcayena jIvajanitA iti / sa cAzuddhanizcayaH zuddhanizcayApekSayA vyavahAra eva / atha mataM - sAkSAcchuddhanizcayanayena kasyaita iti pRcchAmo vayam / tatrottaraM -- sAtAcchuddhanizcayena strIpuruSasaMyogarahitaputrasyeva, sudhAharidAsaMyogarahitaraGgavizeSasyeva teSAmutpattireva nAsti kathamuttaraM prayacchAma iti ||48|| evaM dhyAtRvyAkhyAnamukhyatvena taddhyAnena vicitradhyAnakathanena ca sUtraM gatam // ata Uddharva padasthaM dhyAnaM mantravAkyasthaM yaduktaM tasya vivaraNaM kathayati / vyAkhyA / -- " paNatIsa " " Namo arihaMtANaM, Namo siddhANaM, Namo AyariyANaM, Namo uvajjhAyANaM, Namo loe savbasAhUNaM" etAni paJcatriMzadakSarANi sarvapAdAni bhaNyante / "sola" "arihaMta siddha AcArya uvajjhAya sAhU' etAni SoDazAkSarANi nAmapadAni bhaNyante / "cha" arihantasiddha etAni SaDakSarANi arhatsiddhayornAmapade dve bhaNyete / "paNa" 'a si A u sA' etAni paJcAkSarANi AdipadAni bhaNyante / "cadu" "arihaMta" idamattaracatuSTayamarhato nAmapadam / "dugaM" siddha ityacaradvayaM siddhasya nAmapadam / "egaM ca" 'a' ityekAkSararhamata Adipadam / athavA '' ekAkSaraM paJcaparameSThinAmAdipadam / tatkathamiti cet "arihaMtA asarIrA AyariyA taha uvajjhayA mu / paDhamakkharanippaNNo ukAro paMca parameTThI / iti gAthAkathita - prathamAkSarANAM 'samAnaH savarNe dIrghIbhavati' 'paraca lopam' 'uvarNe U' iti svarasandhividhAnena - zabdo niSpadyate / kasmAditi - "javaha jjhAeha " eteSAM padAnAM sarvamantravAdapadeSu madhye sArabhUtAnAM ihalokaparalokaSTaphalapradAnasamartha jJAtvA pazcAdanantajJAnAdiguNasmaraNarUpeNa vacanoccAraNena ca jApaM kuruta / tathaiva zubhopayogarUpatriguprAvasthAyAM maunena dhyAyata / punarapi kathambhUtAMm "parameTThivAcayANaM" 'arihaMta' iti padavAcakamanantajJAnAdiguNayukto'rhadvAcyo)bhidheya ityAdirUpeNa paJcaparameTThivAcakAnAM / 'aNNaM ca gurUvaeseNa"anyadapi dvAdazasahasrapramitapaJcanamaskAragranthakathitakrameNa laghusiddhacakraM, bRhatsiddhacakramityAdidevArcanavidhAnaM bhedAbhedaratnatrayArAdhakaguruprasAdena jJAtvA dhyAtavyam / iti padasthadhyAnasvarUpaM vyAkhyAtam // 4-8 // | evamanena prakAreNa "guptendriyamanA dhyAta dhyeyaM vastu yathAsthitam / 86

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dravyasaMgrahavRttiH / gAthA - 50 ekAgracintanaM dhyAnaM phalaM saMvaranirjarau // " iti zlokakathitalakSaNAnAM dhyAtR-. dhyeyadhyAnaphalAnAM saMkSepavyAkhyAnarUpeNa gAthAtrayeNa dvitIyAntarAdhikAre prathamaM sthalaM gatam / 60 ataH paraM rAgAdivikalpopAdhirahitanijaparamAtmapadArthabhAvanotpannasadA-. nandaikalakSaNasukhAmRtarasAsvAda tRptirUpasya nizcayadhyAnasya paramparayA kAraNabhUtaM yacchubhopayogalakSaNaM vyavahAradhyAnaM taddhyeyabhUtAnAM paMcaparameSThInAM madhye tAvadahatsvarUpaM kathayAmItyekA pAtanikA / dvitIyA tu pUrvasUtroditasarvapadanAmapadAdipadAnAM vAcakabhUtAnAM vAcyA ye paJcaparameSThinastadvyAkhyAne kriyamANe prathama - tastAvajjinasvampaM nirUpayAmi / athavA tRtIyA pAtanikA padasthapiNDastharUpasthadhyAnatrayasya dhyeyabhUtamarhatsarvajJasvarUpaM darzayAmIti pAtanikAyaM manasi dhRtvA bhagavAn sUtramidaM pratipAdayati / vyAkhyA / "NaTucadughAikammo " nizcayaratnatrayAtmakazuddhopayogadhyAnena pUrva ghAtikarmamukhyabhUtamohanIyasya vinAzanAttadanantaraM jJAnadarzanAvaraNAntarAyasaMjJayugapadbhrAtitrayavinAzakatvAcca praNaSTacaturghAtikarmA / "daMsaNasuhaNANavIriyamaI" tenaiva ghAtikarmAbhAvena labdhAnantacatuSTayatvAt sahajazuddhAvinazvara - darzanajJAnasukhavIryamayaH / "suhadehatyo" nizcayenAzarIro'pi vyavahAreNa saptadhAturahitadivAkarasahasrabhAsuraparamaiaudArikazarIratvAt zubhadehasthaH / "suddho" " kSudhA tRSA bhayaM dveSo rAgo mohazca cintanam / jarA rujA ca mRtyuzca khedaH svedA mado'ratiH / 1 / vismayo jananaM nidrA viSAdo'STAdaza smRtAH / etaideSivinirmuktaH so'yamApto niraJjanaH ||2||" iti zlokadvayakathitASTAdazadoSarahitatvAt zuddhaH / "appA" evaM guNaviziSTa AtmA / "ariho" prarizabdavAcyamohanIyasya, rajaHzabdavAcyajJAnadarzanAvaraNadryasya, rahasyazabdavAcyAntarAyasya ca hananAdvinAzAtsakAzAt indrAdivinirmitAM garbhAvataraNajanmAbhiSekani:kramaNakevalajJAnotpattinirvANAbhidhAnapaJcamahAkalyANarUpAM pUjAmarhati yogyo bhavati tena kAraNena arhan bhaNyante / "viciMtajjo" ityuktavizepaNairviziSTamAptAgamaprabhRtipranthakathitavItarAgasarvajJAdyaSTottarasahasranAmAnamarhataM jinabhaTTArakaM padasthapiMDastharUpasthadhyAne sthitvA vizeSeNa cintayata dhyAyata he bhavyA yUyamiti /

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dravyasaMgrahavRttiH / gAthA-50 atrAvasare bhaTTacArvAkamataM gRhItvA ziSyaH pUrvapakSaM kroti|naasti sarvajJo'nupalabdheH / kharaviSANavat / tatra pratyuttaraM-kimatra deze'tra kAle anupalabdhiH , sarvadeze kAle vA / yadyatra deze'tra kAle nAsti tadA sammata eva / atha sarvadezakAle nAstIti bhaNyate tajjagatrayaM kAlatrayaM sarvajJarahitaM kathaM jJAtaM bhavatA / jJAtaM cettarhi bhavAneva sarvajJaH / atha na jJAtaM tarhi niSedhaH kathaM kriyate / tatra dRSTAnta:--yathA ko'pi niSedhako ghaTasyAdhArabhUtaM ghaTarahitaM bhUtalaM cakSuSA dRSTvA pazcAdvadatyatra bhUtale ghaTo nAstIti yuktam / yastu carahitastasya punaridaM vacanamayuktam / tathaiva yastu jagatrayaM kAlatrayaM sarvajJarahitaM jAnAti tasya jagacaye kAlatraye'pi sarvajJo nAstIti vaktuM yuktaM bhavati, yastu jagatrayaM kAlatrayaM na jAnAti sa sarvasvajJaniSedhaM kathamapi na karoti / kasmAditi cet--jagatrayakAlatrayaparijJAnena svayameva sarvajJatvAditi / ___athoktamanupalabdheriti hetuvacanaM tadapyayuktam / kasmAditi cet-kiM bhavatAmanupalabdhiH, kiM jagatrayakAlatrayavartipuruSANAM vA ? yadi bhavatAmanupalabdhistAvatA sarvajJAbhAvo na sidhyati, bhavadbhiranupalabhyamAnAnAM parakIyacittavRttiparamANvAdisUkSmapadArthAnAmiva / athavA jagatrayakAlatrayavartipuruSANAmanulabdhistatkathaM jJAtaM bhavadbhiH / jJAtaM cettarhi bhavanta eva sarvajJA iti pUrvameva bhaNitaM tiSThati / ityAdi hetudUSaNaM jJAtavyam / athoktaM kharaviSANavaditi dRSTAntavacanaM tadapyanucitam / khare viSANaM nAsti gavAdA tiSThatItyantAbhAvo nAsti yathA tathA sarvajJasyApi niyatadezakAlAdiSvabhAve'pi sarvathA nAstitvaM na bhavati iti dRSTAntadUSaNaM gatam / ___ atha matam-sarvajJaviSaye bAdhakapramANaM nirAkRtaM bhadbhistarhi sarvajJasadbhAvasAdhakaM pramANaM kim ? iti pRSTa pratyuttaramAha-kazcit puruSo dharmI, sarvajJo bhavatIti sAdhyate dharmaH. evaM marmidharmasamudAyena pakSavacanam / kasmAditi cet pUrvoktaprakAreNa bAdhakapramANAbhAvAditi hetuvacanam / kiMvat svayamAnubhUyamAnasukhaduHkhAdivaditi dRSTAntavacanam / evaM sarvajJasadbhAve pakSahetudRSTAntarUpeNa vyaGgamanumAnaM vijJeyam / athavA dvitIyamanumAnaM kathyate--rAmarAvaNAdayaH kalAntaritA, mervAdayo dezAntaritA, bhUtAdayaH svabhAvAntaritA, paracetovRttaya paramANvAdayazca sUkSmapadArthA, dharmiSaHE TRIVERYSavizeSasya pratyakSa

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2 dravyasaMgrahavRttiH / gAthA - 51 bhavantIti sAdhyo dharma iti dharmidharmasamudAyena pakSavacanam / kasmAditi cet -- anumAnaviSayatvAditi hetuvacanam / kiMvat yadyadanumAnaviSayaM tattat kasyApi pratyakSaM bhavati, yathAgnyAdi, ityanvayadRSTAntavacanam / anumAnena viSayAzceti, ityupanayavacanam / tasmAt kasyApi pratyakSA bhavantIti nigamanavacanam / idAnIM vyatirekadRSTAntaH kathyate - yanna kasyApi pratyakSaM tadanumAnaviSayamapi na bhavati yathA khapuSpAdi, iti vyatirekadRSTAntavacanam / anumAnaviSayAzceti punarapyupanayavacanam / tasmAt pratyakSA bhavantIti punarapi nigamanavacanamiti / kintvanumAnavipayatvAdityayaM hetuH sarvajJasvarUpe sAdhye sarvaprakAreNa sambhavati yatastataH kAraNAtsvarUpAsiddhabhAvAsiddhavizeSaNAvasiddho na bhavati / tathaiva sarvajJasvarUpaM svapakSaM vihAya sarvajJA'bhAvaM vipakSaM na sAdhayati tena kAraNena viruddho na bhavati / tathaiva ca yathA sarvajJasadbhAve svapakSe varttate tathA sarvajJAbhAve'pi vipakSe'pi na varttate tena kAraNenAnaikAntiko na bhavati / naikAntikaH ko'rtho vyabhicArIti / tathaiva pratyakSAdipramANabAdhito na bhavati / tathaiva ca prativAdinAM pratyasiddhaM sarvajJasadbhAvaM sAdhayati tena kAraNenAkiJcitkaro'pi na bhavati / evamasiddha viruddhAnaikAntikA kizcitkara hetudoSarahitatvAtsarvajJasadbhAvaM sAdhayatyeva / ityuktaprakAreNa sarvajJasadbhAve pakSahetudRSTAntopanayanigamanarUpeNa paJcAGgamanumAnaM jJAtavyamiti / kiM ca yathA locanahInapuruSasyAdarze vidyamAne'pi pratibimbAnAM parijJAnaM na bhavati, tathA locanasthAnIya sarvajJatAguNarahitapuruSasyAdarzasthAnIyavedazAstre kathitAnAM pratibimbasthAnIyaparamANvAdyanantasUkSmapadArthAnAM kvApi kAle parijJAnaM na bhavati / tathAceoktaM " yasya nAsti svayaM prajJA zAstraM tasya karoti kim / locanAbhyAM vihInasya darpaNaH kiM kariSyati // " iti saMkSepeNa sarvajJasiddhiratra boddhavyA / evaM padasthapiNDastharUpasthadhyAne dhyeyabhUtasya sakalAtmano jinabhaTTArakasya vyAkhyAnarUpeNa gAthA gatA / atha siddhasadRzanijaparamAtmatattvaparamasamarasIbhAvalakSaNasya rUpAtItanizcayadhyAnasya pAramparyeNa kAraNabhUtaM muktigatasiddhabhaktirUpaM 'gamo siddhANaM' - iti padocAraNalakSaNaM yatpadasthaM dhyAnaM tasya dhyeyabhUtaM siddhaparameSThisvarUpaM kathayati /

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dravyasaMgrahavRttiH / gAthA - 51 83 vyAkhyA / 'NTThaTThakammadeho' zubhAzubhamanovacanakAyakriyArUpasya dvaitazabdAbhidheyakarmakANDasya nirmUlanasamarthena svazuddhAtmatatvabhAvanotpannarAgAdivikalpopAdhirahitaparamAlhAdaikalakSaNasundaramanoharAnandayaMdiniH kriyAdvaitazabdavAcyena paramajJAnakANDena vinAzitajJAnAvaraNAdyaSTakamaidArikAdipaJcadehatvAt naSTASTakarmadehaH / 'loyAloyassa jAo daTThA' pUrvoktajJAnakANDabhAvanAphalabhUvena sakalavimala kevalajJAnadarzanadvayena lokAlokagatatrikAlavarttisamastavastusaMbandhivizeSasAmAnyasvabhAvanAmekasamayajJAyakadarzakatvAt lokAlokasya jJAtA dRSTA bhavati / 'purisAyAro' nizcayanayenAtIndriyAmUrtta paramaciducchalananirbharazuddhasvabhAvena nirAkAro'pi vyavahAreNa bhUtapUrvanayena kiJcidUnacaramazarIrAkAreNa gatasikthamUSAgarbhAkAravacchAyApratimAvadvA puruSAkAraH / 'appA' ityuktalakSaNa AtmA kiM bhaNyate ' siddho' aJjanasiddhapAdukAsiddhaguTikAsiddhakhaDgasiddhamAyAsiddhAdi laukikasiddhavilakSaNaH kevalajJAnAdyananvaguNavyaktilakSaNaH siddho bhaNyate / 'kAeha loyasiharattho' tamitthaMbhUtaM siddhaparameSThinaM lokazikharasthaM dRSTazrutAnubhUtapaJcendriyabhogaprabhRtisamastamanoratharUpanAnAvikalpa-jAlatyAgena trigunilAmpAtIta dhyAne sthitvA dhyAyata he bhavyA yUyamiti // 51 // evaM niSkala siddhaparameSThiyAkhyAnena gAthA gatA // atha nirupAdhizuddhAtmabhAvanAnubhUtyavinAbhUtanizcayapaJcAcAralakSaNasya nizcayadhyAnasya paramparayA kAraNabhUtaM nizcayavyavahArapaJcAcArapariNatAcAryabhaktirUpaM 'Namo AyariyANaM' iti padoccAraNalakSaNaM yatpadasthadhyAnaM tasya dhyeyabhUtamAcAryaparameSThinaM kathayati / 'daMsaNaNANapahANe vIriyacArittavaratavAyAre' samyagdarzanajJAnapradhAne vIryacAritravaratapazcaraNAcAre'dhikaraNabhUte 'appaM paraM ca jujai' zrAtmAnaM paraM ziSyajanaM ca yo'sau yojayati saMbandhaM karoti 'so Ayarizra muNI bho' sa ukta lakSaNa prAcAryo munistapodhano dhyeyo bhavati / tathA hi-bhUtArthanayaviSayabhUtaH zuddhasamayasArazabdavAcyo bhAvakarmadravyakarmanAkarmAdisamastaparadravyebhyo bhinnaH paramacaitanyavilAsalakSaNaH svazuddhAtmaiveopAdeya iti rucirUpasamyagdarzanaM, tatrAcaraNaM pariNamanaM nizcayadarzanAcAraH // tasyaiva zuddhAtmano nirupAdhisvasaMvedanalakSaNabhedajJAnena mithyAtvarAgAdiparabhAvebhyaH pRthakparicchedanaM samyakjJAnaM,

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64 dravyasaMgrahavRttiH / gAthA-12 / 53 / 54 tatrAcaraNaM pariNamanaM nizcayajJAnAcAraH / natraiva rAgAdivikalpopAdhirahitasvAbhAvikasukhAsvAdena nizcalacitta vItarAgacAritraM, tatrAcaraNaM pariNamanaM nizcayacAritrAcAraH / samastaparadravyecchAnirodhena tathaivAnazanAdidvAdazatapazcaraNabahiraGgasahakArikAraNena ca svasvarUpe pratapanaM vijayanaM nizcayatapazcaraNaM, tatrAcaraNaM pariNamanaM nizcayatapazcaraNAcAraH / tasyaiva nizcayacaturvidhAcArasya rakSaNArtha svazaktyanavagUhanaM nizcayavIryAcAraH / ityuktalakSaNanizcayapaJcAcAre tathaiva "chattIsaguNasamagge paMcavihAcArakaraNasaNdarise / sisANuggahakusale dhammAyarie sadA vaMde // " iti gAthAkathitakrameNAcArArAdhanAdicaraNazAstravistIrNabahiraGgasahakArikAraNabhUte vyavahArapaJcAcAre ca svaM paraM ca yojayatyanuSThAnena sambandhaM karoti sa AcAryo bhavati / sa ca padasthadhyAne dhyAtavyaH / ityAcAryaparameSThivyAkhyAnena sUtraM gatam // 52 / / atha svazuddhAtmani zobhanamadhyAyo'bhyAso nizcayasvAdhyAyastallakSaNanizcayadhyAnasya pAramparyeNa kAraNabhUtaM bhedAbhedaratnatrayAditattvopadezakaM paramopAdhyAyabhaktirUpaM 'Namo uvajhAyANaM' iti padoccAraNalakSaNaM yat padasthadhyAnaM, tasya dhyeyabhUtamupAdhyAyamunIzvaraM kathayati / vyaakhyaa|-'jo rayaNattayajutto' yo'sau bAhyAbhyantararatnatrayAnuSThAnena yukta: pariNataH / 'NicaM dhammovaesaNe hirado' SadravyapaJcAstikAyasaptatattvanavapadArtheSu madhye svazuddhAtmadravyaM svazuddhajIvAstikAyaM svazuddhAtmatattvaM svazuddhAtmapadArthamevopAdeyaM zeSaM ca heyaM, tathaivottamakSamAdidharma ca nityamupadizati yo sau sa nityaM dharmopadezane nirato bhaNyate / 'so uvajhAo appA' sa cetyambhUto AtmA upAdhyAya iti / punarapi kiM viziSTaH ?-"jadivaravasaho' paJcendriyaviSayajayena nijazuddhAtmani yatnaparANAM yativarANAM madhye vRSabhaH pradhAno yativaravRSabhaH / 'Namo tassa' tasmai dravyabhAvarUpo namo namaskAro'stu / ityupAdhyAyaparameSThivyAkhyAnarUpeNa gAthA gatA / / 53 / / atha nizcayaratnatrayAtmakanizcayadhyAnasya paramparayA kAraNabhUtaM bAhyAbhyantaramokSamArgasAdhakaM paramasAdhubhaktirUpaM 'Namo loe sabbasAhUNaM' iti padoccAraNajapadhyAnalakSaNaM yat padasthadhyAnaM tasya dhyeyabhUtaM sAdhuparameSThisvarUpaM kathayati / vyaakhyaa|-'saahuu sa muNI' sa muniH sAdhurbhavati / ya: kiM karoti

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dravyasaMgrahavRttiH / gAthA-54 / 55 15 'jo hu sAdhayadi' yaH kartA hu sphuTaM sAdhayati / kiM 'cAritta' cAritraM kathambhUtaM 'daMsaNaNANasamagga" vItarAgasamyagdarzanajJAnAbhyAM samagra paripUrNam / punarapi kathambhUtaM 'magga mokkhassa' mArgabhUtaM kasya moksssy| punazca kiM rUpaM 'Niccasuddha' nityaM sarvakAla zuddhaM rAgAdirahitam / 'Namo tassa' evaM guNaviziSTo yastasmai sAdhave namo nmskaarostviti| tathAhi-"udyotanamudyogo nirvahaNaM sAdhanaM ca nistaraNam / hagavagabhacaraNatapasAmAkhyAtArAdhanA sadbhiH // " ityAryAkathitabahiraGgacaturvidhArAdhanAbalena, tathaiva "sammatta saNNANaM saccArittaM hi sattavo ceva / cauro ciTThahi Ade tamhA AdA hu me saraNaM // " iti gAthAkathitAbhyantaranizcayacaturvidhArAdhanAbalena ca bAhyAbhyantaramokSamArgadvitIyanAmAbhidheyena kRtvA yaH karcA vItarAgacAritrAvinAbhUtaM svazuddhAtmAnaM sAdhayati bhAvayati sa sAdhurbhavati / tasyaiva sahajazuddhasadAnandaikAnubhUtilakSaNe bhAvanamaskArastathA 'Namo loe sabbasAhUNaM' dravyanamaskArazca bhavatviti // 54 // evamuktaprakAreNa gAthApaJcakena madhyamapratipattyA paJcaparameSTisvarUpaM jJAtavyam / athavA nizcayena "arihAsiddhAyariyAuvajhayAsAhupaMcaparameTTo : te vi hu ciTThahi Ade tamhA AdA hu me saraNaM // " iti gAthAkathitakrameNa saMkSepena, tathaiva vistareNa paJcaparameSThipranthakathitakramaNa, ativistAreNa tu siddhacakrAdidevArcanAvidhirUpamantravAdasaMbandhipaJcanamaskAragranthe ceti / evaMgAthApaJcakena dvitIyasthalaM gatam / . atha tadeva dhyAnaM vikalpitanizcayenAvikalpitanizcayena prakArAntareNopasaMhArarUpeNa punarapyAha / tatra prathamapAde dhyeyalakSaNaM, dvitIyapAde dhyAtRlakSaNaM, tRtIyapAde dhyAnalakSaNaM, caturthapAdena nayavibhAga kathayAmItyabhiprAyaM manasi dhRtvA bhagavAn sUtramidaM pratipAdayati / / ____ vyAkhyA / 'tadA' tasmin kAle prAbruvanti 'taM tassa NiJcayaM jhANaM' tattasya nizcayadhyAnamiti / yadA kiM 'NirIhavittI have jadA sAhU' nirIhavRttinispRhavRttiryadA sAdhurbhavati / kiM kurvan 'jaM kiMcivi ciMtaMto' yat kimapi dhyeyavasturUpeNa vastu cintayanniti / kiM kRtvA pUrva 'labhRNaya eyatta' tasmin dhyeye labdhvA kiM ? ekatvaM ekaagrcintaanirodhnmiti| atha vistAraH yat kiJcid dhyeyamityanena kimuktaM bhavati ? prAthamikApekSayA savikalpAvasthAyAM 13

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dravyasaMgrahavRttiH / gAthA-55 / 56 viSayakaSAyavaJcanArtha cittasthirIkaraNArtha paJcaparameSThadAdiparadravyamapi dhyeyaM bhavati / pazcAdabhyAsavazena sthirIbhUte citte sati zuddhabuddhaikasvabhAvanijasuddhAtmasvarUpameva dhyeyamityuktaM bhavati / nispRhavacanena punarmithyAtvaM vedatrayaM hAsyAdiSaTkakrodhAdicatuSTayarUpacaturdazA'bhyantaraparigraheNa tathaiva kSetravAstuhiraNyasuvarNadhanadhAnyadAsIdAsakupyabhANDA'bhidhAnadazavidhavahiraGgaparigraheNa ca rahitaM dhyAtRsvarUpamuktaM bhavati / ekAgracintAnirodhena ca pUrvoktavividhadhyeyavastuni sthiratvaM nizcalatvaM dhyAnalakSaNaM bhaNitamiti / nizcayazabdena tu prAthamikApekSayA vyavahAraratnatrayAnukUlanizcayo prAyaH / niSpannayogapuruSApekSayA tu zuddhopayogalakSaNavivakSitaikadezazuddhanizcayo grAhyaH / vizeSanizcayaH punarane vakSyamANastiSThatIti sUtrArthaH // 55 // atha zubhAzubhamanovacanakAyanirodhe kRte satyAtmani sthiro bhavati tadeva paramadhyAnamityupadizati / vyaakhyaa| 'mA ciTThaha mA jaMpaha mA ciMtaha kiMvi' nityanira jananiSkriyanijazuddhAtmAnubhUtipratibandhakaM.zubhAzubhaceSTArUpaM kAyavyApAraM, tathaiva zubhAzubhAntarbahirjalparUpaM vacanavyApAraM, tathaiva zubhAzubhavikalpajAlarUpaM cittavyApAraJca kimapi mA kuruta he vivekijanAH ! 'jeNa hoi thiro' yena yogatrayanirodhena sthiro bhavati / sa kaH 'appA' prAtmA / kathambhUtaH sthiro bhavati 'appammi rao' sahajazuddhajJAnadarzanasvabhAvaparamAtmatattvasamyakazraddhAnajJAnAnucaraNarUpAbhedaranatrayAtmakaparamasamAdhisamudbhUtasarvapradezAlhAdajanakasukhAsvAdapariNatisahite nijAtmani rataH pariNatastalloyamAnastacittastanmayo bhavati / 'iNameva paraM have jjhANaM' idamevAtmasukharUpe tanmayatvaM nizcayena paramutkRSTaM dhyAnaM bhavati / tasmin dhyAne sthitAnAM yadvItarAgaparamAnandasukhaM pratibhAti, tadeva nizcayamokSamArgasvarUpam / tacca paryAyanAmAntaraNa kiM kiM bhaNyate tadabhidhIyate / tadeva zuddhAtmasvarUpaM, tadeva paramAtmasvarUpaM, tadevaikadezavyaktirUpavivakSitaikadezazuddhanizcayena svazuddhAtmasaMvittisamutpannasukhAmatajalasarovare rAgAdimalarahitatvena paramahaMsasvarUpam / idamekadezavyaktirUpaM zuddhanayavyAkhyAnamatra paramAtmadhyAnabhAvanAnAmamAlAyAM yathAsambhavaM sarvatra yojanIyamiti / tadeva parabrahmasvarUpaM, tadeva paramaviSNusvarUpa, tadeva paramazivasvarUpaM, tadeva

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dravyasaMgrahavRttiH / gAthA - 56 / 57 27 paramabuddhasvarUpaM, tadeva paramanijakharUpaM, tadeva paramasvAtmopalabdhilakSaNaM siddhakharUpaM, tadeva niraJjanasvarUpaM, tadeva nirmalasvarUpaM, tadeva svasaMvedanajJAnaM, tadeva paramatattvajJAnaM, tadeva zuddhAtmadarzanaM, tadeva paramAvasthAsvarUpaM, tadeva paramAtmanaH darzanaM, tadeva paramatattvajJAnaM, tadeva zuddhAtmadarzanaM tadeva dhyeyabhUtazuddhapAriNAmikabhAvarUpaM tadeva dhyAnabhAvanAsvarUpaM tadeva zuddhacAritraM, tadevAntastattvaM, tadeva paramatattva, tadeva zuddhAtmadravyaM, tadeva paramajyotiH, saiva zuddhAtmAnubhUtiH, saivAtmapratItiH, saivAtmasaMvittiH, saiva svarUpopalabdhi:, sa eva nityopalabdhiH, sa eva paramasamAdhiH, sa eva paramAnandaH, sa eva nityAnandaH, sa eva saMhajAnandaH, sa eva sadAnandaH, sa eva zuddhAtmapadArthadhyayanarUpaH, sa eva paramasvAdhyAyaH, sa eva nizcayamokSopAyaH sa eva caikAgracintAnirodhaH, sa eva paramabodhaH, sa eva zuddhopayogaH, sa eva paramayogaH, sa eva bhUtArthaH, sa eva paramArthaH, sa eva nizcayapazcAcAraH, sa eva samayasAra:, sa evAdhyAtmasAra:, tadeva samatAdinizcayaSaDAvazyakasvarUpaM, tadevAbhedaratnatrayasvarUpaM, tadeva vItarAgasAmAyikaM, tadeva paramazaraNottamamaGgalaM, tadeva kevalajJAnotpattikAraNaM, tadeva sakalakarmakSayakAraNaM, saiva nizcayacaturvidhArAdhanA, saiva paramAtmabhAvanA, saiva zuddhAtmabhAvanotpannasukhAnubhUtirUpaparamakalA, saiva divyakalA, tadeva paramAdvaita, tadeva paramAmRtaparamadharmadhyAnaM, tadeva zukladhyAnaM, tadeva rAgAdivikalpazUnyadhyAnaM, tadeva niSkaladhyAnaM, tadeva paramasvAsthyaM, tadeva paramavItarAgatvaM, tadeva paramasAmyaM, tadeva paramaikatvaM tadeva paramabhedajJAnaM, sa eva paramasamarasIbhAvaH, ityAdisamastarAgAdivikalpopAdhirahitapara mAlhAdaikasukhalakSaNadhyAnarUpasya nizcayamokSamArgasya vAcakAnyanyAnyapi paryAyanAmAni vijJeyAni bhavanti paramAtmatatvavidbhiriti // 56 // zrataH paraM yadyapi pUrva bahudhA bhaNitaM dhyAtRpuruSalakSaNaM dhyAnasAmagrIca tathApi cUlikopasaMhArarUpeNa punarapyAkhyAti / vyAkhyA | 'tavasudavadavaM cedA jjhANarahadhuraMdharo have jamhA' tapazrutavratavA - nAtmA cetayitA dhyAnaraMthasya dhurandharo samartho bhavati 'jamhA' yasmAt 'tamhA tattiridA tallo sadA hoha' tasmAt kAraNAt tapazrutatAnAM saMbandhena yatritayaM tat triratA sarvakAle bhavata he bhavyAH ! kimartha ? tasya dhyAnasya

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dravyasaMgrahavRttiH / gAthA-57 labdhistallabdhistadarthamiti / tathAhi-anazanAvamaudaryavRttiparisaMkhyAnarasa. parityAgaviviktazayyAsanakAyaklezabhedena bAhya SaDavidhaM, tathaiva prAyazcittavinaya. vaiyyAvRtyasvAdhyAyavyutsargadhyAnabhedenAbhyantaramapi SaDavidhaM ceti dvAdazavidhaM tapaH / tenaiva sAdhya zuddhAtmasvarUpe pratapanaM vijayanaM nizcayatapazca / tathaivAcArArAdhanAdidravyazrutaM, tadAdhAreNotpannaM nirvikArasvasaMvedanajJAnarUpaM bhAvazrutaM ca / tathaiva ca hiMsAnRtasteyAbrahmaparigrahANaM dravyabhAvarUpANAM pariharaNaM vratapaJcakaM ceti / evamuktalakSaNatapa:zrutatratasahito dhyAtA puruSo bhavati / iyameva dhyAnasAmagrI ceti / tathAcoktaM- "vairAgyaM tattvavijJAnaM nairgranthyaM smcitttaa| parISahajayazceti paJcaite dhyAnahetavaH // " bhagavan, dhyAnaM tAvanmonamArgabhUtam / mokSArthinA puruSeNa puNyabandhakAraNatvAvatAni tyAjyAni bhavanti, bhavadbhiH punAnasAmagrIkAraNAni tapa:zru - tavratAni vyAkhyAtAni, tatkathaM ghaTata iti / tatrottaraM dIyate-vratAnyeva kevalAni tyAjyAnyeva na kintu pApabandhakAraNAni hiMsAdivikalparUpANi yAnyatratAni tAnyapi tyAjyAni / tathAcoktaM pUjyapAdasvAmibhiH-"apuNyamavrataiH puNyaM vratairmokSastayorvyayaH / avratAnIva mokSArthI vratAnyapi tatastyajet / / " kiMvavratAni pUrva parityajya tatazca vrateSu tanniSTho bhUtvA nirvikalpasamAdhirUpaM paramAtmapadaM prApya pazcAdekadezatratAnyapi tyajati / tadapyuktaM taireva-"avratAni parityajya vrateSu pariniSThitaH / tyajettAnyapi saMprApya paramaM padamAtmanaH // " ___ ayaM tu vizeSa:-vyavahArarUpANi yAni prasiddhAnyekadezavratAni tAni tyaktAni / yAni punaH sarvazubhAzubhanivRttirUpANi nizcayavratAni tAni triguptilakSaNasvazuddhAtmasaMvittirUpanirvikalpadhyAne svIkRtAnyeva na ca tyaktAni / prasiddhamahAvratAni kathamekadezarUpANi jAtAni / iti cettaducyate-jIvaghAtAnivRttau satyAmapi jIvarakSaNe pravRttirasti / tathaivAsatyavacanaparihAre'pi satyavacanapravRttirasti / tathaivaM cAdattAdAnaparihAre'pi dattAdAne pravRttirastItyAdyekadezapravRttyapekSayA dezatratAni / teSAmekadezavratAnAM trigumilakSaNanirvikalpasamAdhikAle tyAgaH / na ca samastazubhAzubhanivRttilakSaNasya nizcayavratasyeti / tyAgaH ko'rthaH / yathaiva hiMsAdirUpAvateSu nivRttistathaikadezavateSvapi / kasmAditi cel-triguptAvasthAyAM pravRttinivRttirUpavikalpasya svayamevAvakAzo nAsti /

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dravyasaMgrahavRttiH / gAthA-57 athavA vastutastadeva nizcayavratam / kasmAt-sarvanivRttitvAditi / yo'pi ghaTikAdvayena mokSaM gato bharatazcakrI so'pi jinadIkSAM gRhItvA viSayakaSAyanivRttirUpaM kSaNamAtraM vratapariNAmaM kRtvA pazcAcchuddhopayogatvarUparatnatrayAtmake nizcayavratAbhidhAne vItarAgasAmAyikasaMjJe nirvikalpasamAdhau sthitvA kevalajJAnaM labdhavAniti / paraM kintu tasya stokakAlatvAllokA vratapariNAmaM na jAnantIti / tadeva bharatasya dIkSAvidhAnaM kathyate / he bhagavan jinadIkSAdAnAnantaraM bharatacakriNaH kiyati kAle kevalajJAnaM jAtamiti zrIvIravarddhamAnasvAmitIrthakaraparamadevasamavasaraNamadhye zreNikamahArAjena pRSTe sati gautamasvAmI Aha / "paJcamuSTibhirutpAdya troTyan bandhasthitIna kacAn / locAnantaramevApadrAjat zreNika kevalam // " . ___ atrAha ziSyaH / adya kAle dhyAnaM nAsti / mAditi cet-uttamasaMhananAbhAvAddazacaturdazapUrvagatazrutajJAnAbhAnAcca / atra parihAraH / zukladhyAnaM nAsti dharmadhyAnamastIti / tathAcoktaM mokSaprAbhRte zrIkundakundAcAryadevaiH "bharahe dussamakAle dhammajjhANaM havei NANissa / taM appasahAvaThi eNahumaNNai so du aNNANI / / ajjavi tirayaNasuddhA appA jjhAUNa lahai iMdattaM / loyaMtiyadevattaM tacchacudA NibudiM jaMti // " tathaiva tattvAnuzAsanagranthe coktaM "atredAnI niSedhanti zukladhyAnaM jinottamAH / dharmadhyAnaM punaH prAhuH zreNIbhyAM prAgvivarttinAm // " yathoktamuttamasaMhananAbhAvAttadutsargavacanam / apavAdavyAkhyAnena punarupazamakSapakazreNyoH zukladhyAnaM bhavati, taccottamasaMhananenaiva / apUrvaguNasthAnAdadhastaneSu guNasthAneSu dharmadhyAnaM, taccAdimatrikottamasaMhananAbhAve'pyantimatrikasaMhananenApi bhavati / tadapyuktaM tatraiva tattvAnuzAsane "yatpunarvaakAyasya dhyAnamityAgame vcH| zreNyoAnaM pratItyoktaM tanno'dhastAniSedhakam // " yathoktaM dazacaturdazapUrvagatazrutajJAnena dhyAnaM bhavati tadapyutsargavacanam / apavAdavyAkhyAnena punaH paJcasamititriguptipratipAdakasArabhUtazrutenApi dhyAnaM bhavati kevalajJAnazca / yadyevamapavAdavyAkhyAnaM nAsti tarhi "tusamAsaM ghosaNtI sivabhUdI kevalI jAdo" ityAdigandharvArAdhanAdibhaNita vyAkhyAnaM kathaM ghaTate / / matha, mataM-paJcasamititriguptipratipAdaka dravyazrutimiti jAnAti / idaM

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100 dravyasaMgrahavRttiH / gAthA-57 bhAvazrutaM punaHsarvamasti / naivaM vaktavyam / yadi paJcasamititriguptipratipAdaka dravyazrutaM jAnAti tarhi 'mA rUsaha mA tUsaha' ityekaM padaM kiM na jAnAti / tata eva jJAyate'STapravacanamAtRpramANameva bhAvazrutaM, dravyazrutaM punaH kimapi nAsti / idantu vyAkhyAnamasmAbhirna kalpitameva / taccAritrasArAdigrantheSvapi bhaNitamAste / tathAhi-antarmuhUrtAdUrdhva ye kevalajJAnamutpAdayanti te kSoNakaSAyaguNasthAnavarttino nimranthasaMjJA RSayo bhaNyante / teSAM cotkarSeNa caturdazapUrvAdizrutaM bhavati, jaghanyena punaH paJcasamititriguptimAtrameveti / / atha mataM-mokSArtha dhyAnaM kriyate na cAdya kAle mokSo'sti; dhyAnena kiM prayojanam / naivaM-adya kAle'pi paramparayA bhokSo'sti / kathamiti cet svazuddhAtmabhAvanAvalena saMsArasthitiM stokAM kRtvA devalokaM gacchati, tasmAdAgatya manuSyabhave ratnatrayabhAvanAM labdhvA zIghraM mokSaM gacchatIti / ye'pi bharatasagararAmapANDavAdayo mokSaM gatAstepi pUrvabhave bhedarasatrayabhAvanayA saMsArasthitiM stokAM kRtvA pazcAnmokSaM gatAH / tadbhave sarveSAM mokSo bhavatIti niyamo nAsti / evamuktaprakAreNa alpazrutenApi dhyAnaM bhavatIti jJAtvA kiM karttavyam- "vadhabandhacchedAdedveSAdrAgAcca parakalatrAdeH / AdhyAnamapanyAnaM zAsati jinazAsane vizadAH // saMkalpakalpatarusaMzrayaNAttvadIyaM ceto nimajjati manorathasAgare 'smin / tatrArthatastava cakAsti na kiM ca nApi vakSe paraM bhavati kalmaSasaMzrayasya // daurvidhyadagdhamanaso'ntarUpAttabhuktazcitta yathollasAMta te sphuritottaraGgam / dhAmni sphuradyati tathA paramAtmasaMjJe kautaskutI tava bhavedviphalA prsuutiH|| kaM khida kalusidabhUto kAmabhoge hi mucchido jIvo / Na ya bhuto bhoge bandhadi bhAveNa kammANi // " ityAdyapadhyAnaM tyaktvA--"mamatti parivajjAmi NimamattimuThThido / aAlaMvaNaM ca me aAdA avasesAI vosare // zrAdA kkhu majjha NANe aAdA me daMsaNe carItte th| prAdA paJcakkhANe AdA meM saMvare joge|| ego me sassado appA nnaanndsNnnlkkhnno| sesA me vAhirA bhAvA savbe saMjoyalakkhaNA // " ityAdisArapadAni gRhItvA ca dhyAnaM karttavyamiti / - atha mokSaviSaye punarapi nayavicAraH kathyate / tathAhi mokSastAvat bandhapUrvakaH / tathAcoktaM "muktazcet prAkabhavedvandho no bandho mocanaM katham /

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abandhe mocanaM naiva muJcerartho nirarthakaH // " bandhazca zuddhanizcayanayena nAsti / tathA bandhapUrvako mokSo'pi / yadi punaH zuddhanizcayena bandho bhavati tadA sarvadaiva bandha eva mokSo nAsti / vica-yathA zRGkhalAbaddhapuruSasya bandhacchedakAraNabhUtabhAvamokSasthAnIya bandhacchedakAraNabhUtaM pauruSaM puruSasvarUpaM na bhavati, tathaiva zRGkhalApuruSayoryadravyamokSasthAnIyaM pRthakkaraNaM tadapipuruSasvarUpaM na bhavati / kintu tAbhyAM bhinnaM yadRSTaM hastapAdAdirUpaM tadeva puruSasvarUpam / tathaiva zuddhopayogalakSaNaM bhAvamokSasvarUpaM zuddhanizcayena jIvasvarUpaM na bhavati, tathaiva tena sAdhyaM yajjIvakarmapradezayoH pRthakkaraNaM dravyamokSarUpaM tadapi jIvasvabhAvo na bhavati / kintu tAbhyAM bhinnaM yadanantajJAnAdiguNasvabhAvaM phalabhUtaM tadeva zuddhajIvasvarUpamiti / ayamatrArtha:-yathA vivakSitaikadezazuddhanizcayena pUrva mokSamArgo vyAkhyAtastathA paryAyamokSarUpo mokSo'pi / na ca zuddhanizcayanayeneti / yastu zuddhadravyazaktirUpaH zuddhamAriNAmikaparamabhAvalakSaNaparamanizcayamokSaH sa ca pUrvameva jIve tiSThatIdAnI bhaviSyatItyevaM na / sa eva rAgAdivikalparahite mokSakAraNabhUte dhyAnabhAvanAparyAye dhyeyo bhavati / na ca dhyaanbhaavnaapryaayruupH| yadi punarekAntena dravyArthikanayenApi sa eva mokSakAraNabhUto dhyAnabhAvanAparyAyo bhaNyate tarhi dravyaparyAyarUpadharmadvayAdhArabhUtasya jIvadharmiNo mokSaparyAye jAte sati yathA dhyAnabhAvanAparyAyarUpeNa vinAzo bhavati, tathA dhyeyabhUtasya jIvasya zuddhapAriNAsikalakSaNabhAvadravyarUpeNApi vinAzaH prApnoti / na ca dravyarUpeNa vinAzo'sti / tataH sthitaM zuddhapAriNAmikabhAvena bandhamokSau na bhavata iti / ____ athAtmazabdArthaH kthyte| atadhAtuH sAtatyag2amane'rthe vartate / gamanazabdenAtra jJAnaM bhaNyate 'sarve gatyarthA jJAnArthA, iti vacanAt / tena kArakhena yathAsaMbhavaM jJAnasukhAdiguNeSu A samantAt atati vatate yaH sa AtmA bhaNyate / athavA zubhAzubhamanovacanakAyavyApArairyathAsambhavaM tIvramandAdirUpeNa A samantAdativarttate yaH sa AtmA / athavA utpAdavyayadhrauvyairAsamantAdatati vartate yaH sa praatmaa| kiJca-yathaiko'pi candramA nAnAjalaghaTeSu dRzyate tathaiko'pi jIvo nAnAzarIreSu tiSThatIti vadanti tattu na ghaTate / kasmAditi cet-candrakiraNopAdhivazena ghaTasthajalapudgalA eva nAnAcandrAkAreNa pariNatA, na caikazcandraH /

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102 dravyasaMgrahavRttiH / gAthA - 57 / 58 tatra dRSTAntamAha--yathA devadattamukhopAdhivazena nAnAdarpaNasthapudgalA eva nAnAmukhAkAreNa pariNatA, na caikaM devadattamukhaM nAnArUpeNa pariNatam / pariNamatIti cet --tarhi darpaNasthapratibimbaM caitanyaM prApnotIti / na ca tathA / kintu yadyeka eva jIvo bhavati, tadaikajIvasya sukhaduHkhajIvitamaraNAdike prApte tasminneva kSaNe sarveSAM jIvitamaraNAdikaM prApnoti na ca tathA dRzyate / athavA ye vadanti yathai kopi samudraH kvApi kSArajalaH kApi miSTajalastako'pi jIvaH sarvadeheSu tiSThatIti / tadapi na ghaTate / kathamiticet -- jalarAzyapekSayA tatraikatvaM, na ca jalapudgalApekSayA tatraikatvam / yadi jalapudgalApekSayA bhavatyekatvaM tarhi stokajale gRhIte zeSajalaM sahaiva kinnAyAti / tataH sthitaM SoDazavarNakA suvarNarAzivadanantajJAnAdilakSaNaM pratyekaM jIvarAziM prati na caikajIvApekSayeti / adhyAtmazabdasyArthaH kathyate / mithyAtvarAgAdisamastavikalpajAlarUpaparihAreNa svazuddhAtmanyadhi yadanuSThAnantadadhyAtmamiti / evaM dhyAnasAmagrIvyAkhyAnopasaMhArarUpeNa gAthA gatA / / 57 // athauddhatyaparihAraM kathayati / vyAkhyA / "sodhayaMtu" zuddhaM kurvantu / ke karttAraH ? " mukhiyAhA" muninAthA munipradhAnAH / kiMviziSTAH ? " dosasaMcayacudA" nirdoSaparamAtmano vilakSaNA ye rAgAdidoSAstathaiva ca nirdoSaparamAtmAditatvaparijJAnaviSaye saMzayavimohavibhramAstaicyutA rahitA doSasaMcayacyutAH / punarapi kathambhUtA: ? " sudapuNNA" varttamAnaparamAgamAbhidhAnadravyazrutena tathaiva tadAdhArotpannanirvikArasvasaMvedanajJAnarUpabhAvazrutena ca pUrNAH samagrAH zrutapUrNAH / kaM zodhayantu ? " davvasaMgahamiNaM" zuddhabuddhaikasvabhAvaparamAtmAdidravyANAM saGgraho dravyasaGgrahataM dravyasaGgrahAbhidhAnaM pranthamimaM pratyakSIbhUtam / kiM viziSTaM ? 'bhaNiyaM jaM" bhaNitaH pratipAditA yo granthaH / kena kartRbhUtena ? " bhicaMdamuNiNA" zronemicandra-siddhAntidevAbhidhAnena muninA samyagdarzanAdinizcayavyavahArarUpapacAcAropetAcAryeNa / kathambhUtena "tagusuttadhareNa" tanuzrutadhareNa tanuzrutaM stIkaM zrutaM taddharatIti tanuzrutadharastena / iti kriyAkArakasambandhaH / evaM 'yAnopanaMhAragAthAtrayeNa, auddhatyaparihArArthaM prAkRtavRttena ca dvitIyAntarAdhikAre tRtIyaM sthalaM gatam // 58 //

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dravyasaMgrahavRttiH / gAthA-58 ityantarAdhikAradvayena viMzatigAthAbhirmokSamArgapratipAdakanAmA tRtIyo'dhikAraH smaaptH| _atra granthe 'vivakSitasya sandhirbhavati' iti vacanAtpadAnAM sandhiniyamo nAsti / vAkyAni ca stokastokAni kRtAni sukhabodhanArtham / tathaiva liGgavaca. nakriyAkArakasambandhasamAsavizeSaNavAkyasamAptyAdidUSaNaM tathA ca zuddhAtmAditattvapratipAdanaviSaye vismRtidUSaNaM ca vidvadbhirna grAhyamiti / evaM pUrvoktaprakAreNa "jIvamajIvaM dabbaM" ityAdisataviMzatigAdhAbhiH SaTadra. vyapaJcAstikAyapratipAdakanAmA prathamo'dhikAraH / tadanantaraM "AsavabandhaNa" ityekAdazagAthAbhiH saptatattvanavapadArthapratipAdakanAmA dvitIyo'dhikAraH / tataH paraM "sammaIsaNa" ityAdiviMzatigAthAbhirmokSamArgapratipAdakanAmA tRtIyo. 'dhikaarH| ityadhikAratrayenASTAdhikapaJcAzatsUtraH zrInemicandrasiddhAntidevairvira. citasya dravyasaMgrahAbhidhAnagranthasya sambandhinI zrIbrahma-devakRtavRttiH samAptA //

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THE UNIVERSITY LIBRARY. RECEIVED ON 27 FEB 1925 ALLAHA ).

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APPENDIX OF IMPORTANT REFERENCES. Verse I. Page 2 A. The Jinas and the Jinesraras. The epithet "Ganadhara " or the leader of the assembly was first applied to Gautama of Brahmapura who became a disciple of the twenty-fourth Tirthankara Mahavira. There were other Ganadharas after Gautama. Ganadharas are also called Jinas, or the victors and the Jinesvaras or Lords of Jinas are the Tirthankaras themselves. Gautama was called a Ganadhara when he became a desciple of Mahavira after the latter had attained omniscience. The attainment of omniscience (Kerala Jnana) is preceded by complete eradication of the four Gbatiya Karmas, viz., Jnanavaraniya, Darsanavaraniya, Mohaniya and Antaraya. There is no Asrava or influx of Karmas Consequently there is no voluntary physical motion and therefore no speech which is the result of the motion of tongue, lips, etc. The voice of silence, the letterless speech, the Divya-vani which proceeds from the Arhat is due to the good and strong Karmic energy of the audience. Therefore there must be an individual among the audience so learned as to be capable of interpreting this voice of silence. There was no such person present in the court (Samavasarana) of Mahavira when he attained omniscience. The Arch-angel of the first Empyrian then thought of the learned Brahmin Gautama of Brahmapura. He went to Gautama in the assumed form of a poor old Brahmin and asked him to explain to him the meaning of a Sloka. Gautama was quite perplexed when he heard the Sloka and being unable to understand its purport, proposed to go and discuss the meaning of it with Mahavira himself, the preceptor of that poor old Brahmin. With this object, he approached the court of Mahavira and at the sight of the Manastambha, the pillar at the entrance, his pride disappeared and he entered the court full of reverence and humility. It was then that the voice of eilence was revealed to him and he discoursed upon it to the assembled audience and was called Ganadhara, the leader of the assembly. Such is the Digambar tradition about Gautama,

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CHART No. VI. The Tirtha karas are twenty-four in number and their names with some details about each will be found in the following table. No. NAME OP TIRTHANKARA. FATHER. MOTHER. COMPLEXION. EMBLEM. BIRTH-PLAOR. PLAOR OF NIRVANA. APPENDIX Risabhadeva NAbhi-raja. Maru-devi. Yellow or golden. A bull. Vinita-nagara or Mount Asta pada or or Adinatha. Ayodhya. Kailasa. 2 Ajita-natha ... Jita-satru. Vijaya-devi. Do. An elephant. Ayodhya. Mount Parsvanatha or Sameta-aikhara, 3 Sambhava-natha Jitari. Sena. A horse. sravasti. Abhinandana- Samvara. Siddhartha. An'ape. Ayodhya. natha. 5 Sumati-natha ... Megha-prabha. Sumangala A red goose or curlew or Mangala ( a) (vetambara). 6 Padma-prabha ... Dharana Susima. Red. A red lotus. Kausambi. or Sridhara (Svetambara) 7 Suparsva-natha. Supratistha or Ppithivi. Yellow or golden The Svastika Symbol Baranasi. Pratistha or green. (vetambara). 8 Chandra-prabha Mahd-sena. Laksman. White. Crescent. Chandra-puri. Puspa-danta or Sugriva. Rama. Do. Crab or Dolphin or Kakandi-nagara Suvidhi-natha, crocodile (7) 10 sitala-natha... Dridha-ratha I Sunanda Or Yellow or golden. Ficus Religiosa or wish. Bhadrika-puri or Nanda (ve ing tree or the pri- Bhadill-puri tambara). vatsa figure (@vetam-. (Svetambara). bara) 11 Sreyansa-natha Visnu. Visnudri , or Do. A rhinoceros or Garu- Simha-puri. Visna (Sve da (vetambaral. tambara) (50)

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12 Vasu pajya ... Vasu pujya. Vijaya, or Red. | A buffalo. Champa-puri Chan Jaya (sve tambara). 13 | Vimala-natha ... Kpita-varman. Buramya, or Yellow or golden. A boar. Kampilya-pura Mount Parsvanatha Syam (ve or Samets-sikhara, tambara). 14 Ananta-natha ... Simha-sena. Sarva-yass, or A bear or hawk (sve- Ayodhya. Suyast (&ve tambara). tambara). 15 Dharma-natha ... Bhanu. Suyrata. A club or thunderbolt Ratna-puri. ( ) Santi-natha ... Visva-sena. Achira. A deer. Hastina-pura Kunthu-natha... Sarya or Sara Sri-dovi, Do. A he-goat. (Svetambara). Ara-natha ... Sudarsana, MitrA or Devi Do. A fish ox Nandyd-vartta (8veta rabara). diagram (@vetambara) 19 Malli-natha (ac Kambha. 2 . Yellow or golden Water-pot. Mithild-puri or cord to the Sve or blae (Sve Mathura (vetambara sect a (Svetambara). tambara). tambara). woman). 30 Muni-suvrata ... Sumitra. Padmavati. Black, A tortoise. Kusagranagara or 1 > Raagriha, 21 Nami-natha ... Vijaya. Vapra or Vipra | Yellow or golden. A blue lotus or Asoka Mithilapuri or (Svetambara). tree. Mathurt (Sve , tanbaca). 22 Nemi-natha ... Samudra-vijaya Siva-dovi. Black or black A conch-shell. Sauripura or Mount Girnar with inner Dyaraka. tinge of red. Parsva-natha ... Asva-sena. Vama. Blue. A serpent. Baranasi. Mount Parsvanatha or Sameta Sikhara. Mahavira or Var- Siddhartha. Priya-karini or Yellow or golden. A lion. Kundapura or Pa va-puri. dhamana. Trisali (sve Kundlagrams. tambarn). APPENDIX. *Vide. The Hoart of Jainism by Mrs. Sinclair Stevenson (Oxford University Press, 1915). Appendix II. Buhler-Indian Sect of the Jainas. Appendix by Burgess, page 66. J. L. Jaini-Outlines of Jainism (Cambridge University Press, 1910), page 6. D.P. Jaini's Tirthankara Chart (Central Jaina Publishing Touc, Arrah). Kalpa Satra and Nava Tatva by J. Stevenson, D. D. Also Proceedings of the A, S, Bengal No. X Dec. 1879 pp. 277-8. liii.

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APPENDIX. ____B. The Jaina Devas. The Devas or gods according to the Jainas are of four kinds Bhavana-basi (i.e., those who live in Bhavana, the Lower World), Vyantara (i.e., those who live in mountains, forests, etc.), Jyotisa (i.e., those moving in the heavens) and Vaimanika (i.e., those who live in the Vimana, the Upper World.)' The Bhavanabasi gods are divided into ten, the Vyantara gods into eight and the Jyotisa into five classes. Vaimanika gods are of two kinds Kalpopapanna and Kalpatita. Kalpopapanna are of twelve kinds. The names of these sub-classes of gods will appear from the following table :-- 1 Vide: "devaashcturnnikaayaaH|" [tatvArthAdhigamasUtram / 4 / 1 / ] "bhAvanavyantarajyotirvaimAnikavibhedataH / devAzcaturNikAyAH syurnaamkrmvishesstH||" [tatvArthasAraH / 213] , "dazASTapaMcadvAdazavikalpAH klpoppnnpryntaaH|" "bhavanavAsino'suranAgavidyutsuparNAgnivAtastanitodadhidvIpadikkumArAH" "vyaMtarAH kinnrkiNpurussmhaarggndhrvykssraaksssbhuutpishaacaaH|" "jyotiSkAH sUryAcandramasau grahanakSatraprakIrNakatArakAzca / " "vaimAnikAH kalpopapannAH kalpAtItAzca / " "saudharmezAnasAnatkumAramAhendrabrahmabrahmottaralAMtavakApiSThazukramahAzukrazatArasahasrAreSvAnataprANatayorAraNAcyutayornavasu graiveyakeSu vijayavaijayaMtajayaMtAparAjiteSu sarvArthasiddhau ca / " [ tatvArthAdhigamasUtram / 4 // 3, 10, 11, 12, 16, 17. 19]

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Bhavana-basi. 1. Asura-kumara. 2. Nagn-kumara. 3. Vidyut-kumara. 4. Suparna-kumara. 5. Agni-kumara. 6. Bata-kumara. 7. Stanita-kumara. 8. Udadhi-kumara. 9. Dvipa-kumars. 10. Dik-kumara. 1 Vyantara. 1. Kinnara. 2. Kimpurusa. 3. Mahoraga. 4. Gandharva 5. Yaksa 6. Raksasa. 7. Bhuta. 8. Pisacha. CHART No. VII. DEVA. Jyotina. 1. Surya. 2. Chandra. 3. Graha. 4. Naksatra. 5. Prakirnaka. Taraka. T Vaimanika. Kalpo-papanna. There are sixteen Kalpas or spheres, viz. 1. Saudharma. 2. Aisana. 3. Sanat-kumara. 4. Mahendra. 5. Brahma. 6. Brahmottara. 7. Lantava. 8. Kapistha.. 9. Sukra. 19. Maha-sukra.. 11. Satira. 12. Sahasrara.. 13. Anata. 14. Pranata. 15. Arana. 16. Achyuta. [In these Kalpas there are twelve sets of Gods, the Kalpas bracketted together having one set only between them.] 1 Kalpatita. [There are the following spheres in this division:nine Graibeyaka, nine Anudia, Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvarthasiddhi.] APPENDIX.

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APPENDIX. All these gods are of various grades.* The highest among them are Indras who are possessed of superior powers and may be likened to kings in this world. The next in order are Samanika gods who are to Indras as the preceptors are to kings. The third grade consists of Trayastrinsa gods who act for Indras as ministers and priests act for the benefit of kings." Parisada gods are next in order and are to Indras like friends and courtiers to kings. Though the gods are not subject to injuries of any kind, yet to enhance their grandeur there is the fifth kind of gods known as Atma-raksas who surround Indras like body-guards of kings. The Lokaala gods the sixth in order, are officers of Indras and control the different Lokas. The Anika gods are like soldiers of Indras.' The Prakiraka gods are like the subjects and Abhiyogya gods the servants of Indras.(r) The Kilvisaka gods being the tenth in grade cannot command the respect due to other gods belonging to the higher grades and these stand outside the circle of those of higher grades, like feudatories outside the kingdom of kings.10 Among the Vyantara and Jyotisa gods the classes known as Trayastrinsa and Loka-pala are absent.11 There are a class of gods known as Laukantika wlio reside in * "iNdrsaamaaniktraaystriNshpaarissdaatmrksslokpaalaaniikprkiirnnkaabhiyogykilvissikaashcaikshH|" [tatvArthAdhigamasUtram 4 / 4 / ] 1 "prmaishvryaadiNdrvypdeshH|" * "tatsthAnAhatvAt saamaanikaaH|" , "mntripurohitsthaaniiyaastraaystriNshaaH|" * "vayasyapIThamardasadRzAH paarissdaaH|" / "AtmarakSAH shirorkssopmaaH|" * "ArakSakArthacarasamA lokpaalaaH|" 7 "daMDasthAnIyAnyanIkAni / " * "prakIrNakAH paurjnpdklpaaH| , "AbhiyogyAH dAsasamAnAH / " 10 "pratyavAsisthAnIyAH kilvisskaaH|" [tatvArtharAjavArtikam / 4 / 4 / 1-10 / ] 11 "trAyastriMzalokapAlavA vyntrjyaatisskaaH|" / [tatvArthAdhigamasUtram / 4 / 5 / ]

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Brahma-loka (a sphere included in the Kalpas mentioned in the above table). These gods are of eight classes, viz., Sarasvat, Aditya, Banhi, Aruna, Gardatoya, Tusita, Avyavadha, and Arista. Verse 10. Page 30. C. The Story of Dripiyana or Dvaipayana. We have quoted an extract from Yasastilaka-champu (the reading of which however appears to be incorrect) in the footnote on page 30, a translation of which is as follows: "During the wanderings of Lord Aristanemi he was asked by Narayana Ganadharadeva on Urjayana Hill 'Lord! will this prosperous city of Dvarika be destroyed from any cause ?' The Ganadhara said "What is the necessity of such a thought ?' But in spite of having spoken thus, he being pressed by Hari said 'After twelve years, the city will be burnt by Kumara Dva panna. Hearing this, Draipagana intending to make this prophecy false, took a vow and passing twelve years in the eastern country without noticing (that the period had not expired on account of) an additional month approached the city of Dvarika and sat at the gates with the intention of giving up his life. At that time being struck on the head by Matanga who was drunk became Agni-kumara through rage and burnt the city." The story of Dvspayana is thus narrated in Jaina Harivamsa Purana by Jinasena. The Tirthankar Neminatha was on Girnar Hill, when Vasudeva, Baladeva, Krisna, etc., went to him and asked about the future state of the city of Dvarika. Neminatha replied that after twelve years Dvarika will be burnt by Dvipayana who will get angry on account of the assault by drunken young men of the city. Dvipayana was the uncle of Baladeva. When he heard that it has been foretold that he himself will be instrumental in the destroyal of the city with the people in it he became an ascetic belonging to the Digambara sect of the Jainas and going away to the eastern country, began to practise penances. After the lapse of twelve years according to his calculation (though really the period was not over) he returned to the city of Dvarika and remained absorbed in meditation on a hill outside the city. In the meantime the young Ingematau emanfaat: 1" "sArasvatAdityavaharuNagardatoyatuSitAvyAvAdhAriSTAzca / " [ acaruffmag 18198-24]

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APPENDIX scions of Jadu race headed by Samba became drunk with wine and seeing Dvipayana in that posture said " This is that wretched Dvipayana who will destory Dvarika. Let us kill him." Saying this they began to throw stones at Dvipayana. Then Dvipayana became enraged and destroyed the city of Dvarika by fire. (See Canto 61, Harivamsa Purana by Jinasena.] The reader will notice the similarity of this story with that in the Mahabharata and Harivansa of the Hindus where it is said that Dvarike was depopulated by the curse of the angry sage Durbasa who was ridiculed by the young Jadus headed by Samba. The members of the Jadu race drank wine and killed one another in a quarrel, arising from a trifling canse while they were under the influence of wine. Verse 16. Page 48. D. Sound. Dr. Brajendranath Seal writes in his "Positive Sciences of the Ancient Hindus :" Sounds may be classed as "loud or faint, bass (thick) or treble (hollow), claug or articulate speech." In a letter to us Dr. Seal has written " This differs widely from the traditional explanations of Ghana as sound of metallic instruments and Susira (Sausira) as the sound of wind-instruments, etc." In page 48 we have folloired the classification adopted by kalanka Deva in Tattvartha-raja-varttika, Chapter V, Sutra 24, Varttikas 2-6. Dr. Seal is of opinion that Akalat ka Dera has not interpreted the Sutra of Umasvami according to the earlier tradition. Dr. Seal writes " My interpretations are more primary than the traditional ones and are nearer to Uinasvami's meaning in this passage. The Amarkosa and the P ika (on Umasvami) represent a later tradition." Verse 17-18. Pages 52-56. E. Dharma and Adharma Asli':1yus. In "Positive Sciences of the Ancient Hindus" by Dr. Brajendranath Seal, M.A., Ph.D, we find on page 93 the words "merit and demerit" used as equivalents for Dharma and Adharma. In a letter to us Dr. Seal writes that he had put down the words "Dharma and Adharma," but possibly his proof-reader thinking bis retention of the Sanskrit terms to be a mere slip, put down what he thought to be their equivalents. This change escaped the notice of Dr. Seal when he hurried through the final proof.

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APPENDIX. Nothing could be farther from the idea conveyed by Dharma and Adharma' than 'merit and demerit.' In the aforesaid letter Dr. Seal writes "There is no English equivalent for the Jaina Dharmastikaya or the Jaina Adharmastikaya. (Aerit and demerit are equivalents for Punya and Papa). Dharmastikaya may be rendered as the cosmic principle which upholds (or simply conditions) the order of simultaneous (or consentaneous) movements in the world ("Sakrid-gati yugapad-vhavi-gati"-Prabhachandra) answering somewhat to Leibneitz's Pre-established harmony............ Dharmastikaya is not simply the accepanging cause of movements--it is something more-it is the cause (or condition) of the system of movements the fact of an order in the movements of Jiva and Pudgala. This is my correction of the error." Verse 48 Page 110. F. Dhyana. The commentator Brahmadeva, in his explanation of this verse, has added a detailed account of Dhyana, as recognised in Jainism. We give here an exposition of Dhyana with quotations from a work named Jnanarnava by Subha-Chandra Acharya in which this subject has been treated in an exhaustive manner. Dhyana (contemplation or meditation) is of four kinds, Arta, Raudra, Dharma and Sukla. The first two give rise to pain while the last ones lead to the destruction of Karmas. Each of these four kinds of Dhyana are again sub-divided into four classes." Arta-dhyana arises from the desire springing from Avidya (delusion) and is like the illusory belief of a person who has lost his way and thinks the wrong way to be the right one)." 1s itaacha grafi aleat feat dvidhA prazastamapyuktaM dhrmshuklviklptH|| syAtAM tatrAtaraudre dve durdhyAne'tyantaduHkhade / dharmazukle tato'nye dve karmanirmUlanakSame // pratyekaM ca caturbhedaizcatuSTayamidaM matam / anekavastusAdharmyavaidhAlambanaM ytH||" [Erarda: 1 34 11 20--2] 2 "Rte bhavamathAtaM syAdasadhyAnaM zarIriNAm / diGmAhAnamattatAtulyamavidyAvAsanAvazAt // " [ aarda: 194.11.22 ]

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Arta-dhyana is of four kinds : (1) that arising from the loss of what is desirable, (2) that arising from avoidance of what is harmful. (3) that arising from sickness and (4) that arising from a desire to possess objects of enjoyment.? Raudra-dhyana is that which has reference to the external or internal activity of a being whose intention is cruel. Raudra-dhyana is of four kinds : (1) that which arises from a delight in harming others, (2) that which arises from a delight in speaking a falsehood, (3) that which arises from a delight in theft and (4) that which arises from a delight in hoarding up and preserving things." Dharma-dhyana arises when one controls his mind and desists from the enjoyment of worldly objects. A person who being possessed of knowledge and indifferent to worldly objects is desirous of obtaining liberation, and being active to attain that end fixes his attention with an unruffled mind (is successful in having Dharma-dhyana and) is praised by all.' Dharma-dhyana is of four kinds : Ajna-vichaya, Apaya-vichaya, Vipaka-vichaya and Samsthana-vichaya. . Ajna-vichaya is the cortemplation of the categories as laid down in the Jain scriptures according to the instruction of the 1" aniSTayogajanmAtyaM tatheSTArthAtyayAt paraM / rukaprakopAttRtIyaM syAnnidAnAt tUryamaGginAm // " [zAnArNavaH / 25 // 24] 2 " rudrAzayabhavaM bhImamapi raudraM caturvidham / kIryamAnaM vidAntvAryAH srvstvaabhyprdaaH|| rudraH krUrAzayaH prANI praNItastatvadarzibhiH / rudrasya karmabhAvo vA raudramityabhidhIyate // hiMsAnandAn mRSAnandAccauryAt sNrkssnnaattthaa| prabhavatyaGginAM zazvadapi rAdraM caturvidham // [jJAnArNavaH / 26 // 1-3] " atha prazamamAlambya vidhAya svabazaM mnH| virajya kAmabhAgeSu dharmadhyAnaM nirUpaya // jJAnavairAgyasampannaH saMvRtAtmA sthirAzayaH / mumukSurudyamI zAnto dhAtA dhIraH prazasyate // " [zAnArNavaH / 27 // 1-3]

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APPENDIX. omniscient Jinas. These should be believed and accepted on the authority of the words of the Jinas as they never speak what is false." .riya-richara is the ( I.. | lation of means by which the Karmas are destroyed. It should be contemplated that persons are lost if they do not attain the three jewels, viz., perfect faith, perfect knowledge and perfect conduct,' as laid down by the omniscient. Vipaka-vichaya is the contemplation that creatures enjoy pleasure and pain as fruits of their Karmas, and Samsthana-vichaya is the contemplation of the arrangement of the universe. Sukla Dhyana arises in a soul when it is void of action, beyond the influence of the senses and being meditative of itself is not conscious that it does so. 1"AjJApAyavipAkAnAM kramazaH saMsthitestathA / vicayo yaH pRthak taddhi dharmadhyAnaM caturvidham // vastutatvaM svasiddhAntaM prasiddhaM yatra cintayet / sarvajJAjJAbhiyogena tadAjJAvicayo mtH||" [jnyaanaarnnvH| 33 // 5-6] 2 sUkSma jinendravacanaM hetubhiryana hanyate / AzAsiddhaM ca tad grAhyaM nAnyathAvAdinI jinaaH|| [Verse quoted in Brahmadeva's commentary.] "apAyavicayaM dhyAnaM tavadanti mniissinnH| apAyaH karmaNaM yatra sopAyaH smaryate budhaiH // zrImatsarvajJanirdiSTaM mArga ratnatrayAtmakam / anAsAdya bhavAraNye ciraM naSTAH zarIriNaH // " [jJAnArNavaH / 34 // 1-2] 4 " sa vipAka iti zeyo yaH svkrmphlodyH| pratikSaNasamudbhUtazcitrarUpAH zarIriNAm // karmajAtaM phalaM datte vicitramiha dehinAma / AsAdya niyataM nAma dravyAdikacatuSTayam // " [zAnArNavaH / 35 // 1-2] " samasto'yamaho lokaH kevljhaangocrH| taM vyastaM vA samastaM vA svazaktyA cintyedytiH||" [jJAnArNavaH / 35 // 184] " niSkiyaM karaNAtItaM dhyAnadhAraNavarjitam / antarmukhaM tu yazcittaM tacchukla miti paThyate // " [jhAnArNavaH / 52 // 4]

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APPENDIX. Sukla Dhyana is of four kinds : Prithaktva-vitarka-vichare Ekatva-vitarka-vichara, Saksmakriya-pratipati and Vyuparata-kript nivritti. In the first there is a transition of contemplation whil in the second the contemplation is in the same state. In the thir there is action of the body in a very subtle state while in the fourt the same is absent altogether." In Tattvarthadhigama Sutra we have a similar description o Dhyana.' The commentator Brahmadeva says that Dhyana can also b divided in another manner into four classes, viz., (1) Pindastha, (3 Padastha, (3) Rupastha and (4) Ru patita. 1 " savitarka savIcAraM sapRthaktvaM ca kIrtitam / zuklamAdyaM dvitIyaM tu viparyastamato' param // savitarkamavIcAramekatvapadalAJchitam / / kIrtitaM munibhiH zukla dvitIyamatinirmalam // sUkSma kriyApratIpAti tRtIyaM sArthanAmakam / samucchinnakriyaM dhyAnaM turyamArniveditam // " [zAnArNavaH / 42 // 9-11 2 Vide "Arttarauddhaya'zuklAni / " "pare mokSahetU / " "ArtamanojJasya samprayoge tadviprayogAya smRtismnvaahaarH|" "viparItaM mnojnysy|" "vedanAyAzca / " "nidAnaM c|" "hiMsAnRtAsteyaviSayasaMrakSaNebhyo raudramaviratadezaviratayoH / " "AjJApAyavipAkasaMsthAnavicayAya dharmyam / " "pRthaktvaikatvavitarkasUkSmakriyApratipAtivyuparatakriyAnivartIni / " [tatvArthAdhigamasUtram / 9 / 28-33, 35, 36, 39 3 "padasthaM mantravAkyasthaM piNDasthaM svAtmacintanam / rUpasthaM sarvacidrUpaM rUpAtItaM niraJjanam // " Compare also "piNDasthaM ca padasthaM ca rUpasthaM rUpavarjitam / caturdA dhyAnamAnAtaM bhvyraajiivbhaaskraiH||" [zAnArNavaH / 36 // 1 [Verse quoted in Brahmadeva's commentary.]

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APPENDIX. Ixii Pindastha Dhyana is the contemplation of oneself and has " five Dharanas, i.e., fixing the mind on five things. They are (1) Parthivi, (2) Agneyi, (3) Maruti ; (4) Varuni and (5) Rupavati. The Yogin should imagine or place before his mind a vast ocean of milk, bushed and tranquil and without waves. He should then imagine a lotus with a thousand petals, as big as Jambudvipa and shining like gold, to be situated in the midst of it, and the lotus to have a celestial pericarp like a mountain of gold. He should conceive a lofty throne resembling the autumnal moon to be placed in that pericarp and should imagine himself as sitting at ease on that throne, serene, without desire, or hatred and prepared to conquer his enemy the Karman. Thus ends the first Dharana." The Yogin should then imagine a shining and beautiful lotus with sixteen petals jutting out, as existing in the hollow of his navel. He should contemplate the fourteen Torrels (a, A, i, I, u, U, R, R, lU, lU, e, ai, o, au) and aM aH as marked on the sixteen petals and the great Mantra Arham with the dot over the line as shining on the pericarp. Then he should imagine a volume of smoke arising from the curvilinear r or repha of the Mantra, then 1 "piNDasthaM paJca vijJayA dhAraNA viirvrnnitaaH| saMyamI yAsvasaMmUDho janmapAzAnnikRntati / pArthivI syAttathAgneyI zvasanAvAtha vAruNI / tatvarUpavatI ceti vijJeyAstA yathAkramam // tiryagalokasamaM yogI smarati kSIrasAgaram / niHzabdaM zAntakallolaM hAranIhArasaMnibham // tasya madhye sunirmANaM sahasradalamambujam / smaratyamitabhAdIptaM drutahemasamaprabham // avajarAgasamudbhUtaM kesarAlivirAjitam / jambUdvIpapramANaM ca cittabhramararaJjakam // svarNAcalamayIM divyAM tatra smarati karNikAm sphurapiGgaprabhAjAlapizaGgitadigantarAm // zaraccandranibhaM tasyAmunnataM hariviSTaram / tatrAtmAnaM sukhAsInaM prazAntamiti cintayet // rAgadveSAdiniHzeSakalaGkakSapaNakSamam / udyaktaM ca bhavodbhUtakarmasantAnazAsane // " [zAnArNavaH / 36 // 2-1]

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lxiv APPENDIX. a succession of sparks, and then a continuous flame. The flame increasing in intensity burns the lotus which exists in the heart. upside downwards and which is the product of eight Karmas and has eight petals. He should then imagine fire in a triangular shape with the Svastika on its apex away from his body blown by the wind and burning brightly with a golden flame. The fire from the Mantra burns the body in the inside, and this fire from outside, and being in flames the body is reduced to ashes and also the lotus in the navel. Thus far we have the Agneyi Dharana.1 Then the man should imagine wind blowing with the violence of a tempest and scattering away the ashes, after which he should think of it as becoming still. This is the Maruti Dharana.. 1 "tato' sau nizcalAbhyAsAt kamalaM nAbhimaNDale / smaratyatimanohAri SoDazonnatapatrakam // pratipatrasamAsInasvaramAlAvirAjitam / karNikAyAM mahAmantraM visphurantaM vicintayet // . repharuddhaM kalAvindulAJchitaM zUnyamakSaram / lasadinducchaTAkoTikAntivyAptahariNmukham // tasya rephAtiniryAntI zamazikhAM smareta / sphuliGgasantatiM pazcAjAlAloM tadanantaram // tena jvAlAkalApena varddhamAnena santatam / dahatyavirataM dhIraH puNDarIkaM hRdi sthitam // tadaSTakarmanirmANamaSTapatramadhomukham / dahatyeva mahAmantradhyAnotthaprabalo' nlH|| tato bahiH zarIrasya trikoNaM vahnimaNDalam / smarejjvAlAkalApena jvalantamiva vADavam // vahnibIjasamAkrAntaM paryante svastikAGkitam / UrddhavAyupurodbhUtaM nidhU maM kAJcanaprabham // antardahati mantrArcirbahirvahnipuraM puram / dhagaddhagitivisphUrjajvAlApracayabhAsuram // bhasmabhAvamasau nItvA zarIraM tacca paGkajam / dAhyAbhAvAt svayaM zAntiM yAti vahniH zanaiH shnaiH||" [bAnArNavaH / 36 // 10-19] "vimAnapathamApUrya saMcarantaM samIraNam / smaratyavirataM yogI mahAvegaM mahAbalam //

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APPENDIX. lxv Then he should contemplate a number of clouds pouring down rain in torrents accompanied by thunder and lightning. After that he should imagine a stream of water bearing the standard of Varuna, beautiful like the crescent of the moon and overflowing the sky. With this water, he should wash off, in imagination, all the ashes of his body. This is Varunt Dharana.' Then he should contemplate himself to be in qualities like an all-knowing being free from the seven elements, sitting on the throne, adored by the gods possessing celestial excellences and shining like the full moon."" Padastha Dhyana is the contemplation by using certain words or letters. The efficacy of prayer, examples of which are given in cAlayantaM surAnIkaM dhvanantaM tridazAlayam / dArayantaM ghanavAtaM kSobhayantaM mahArNavam // vajantaM bhuvanAbhAge saMcarantaM harinmukhe / visarpantaM jagatkrIDe nivizantaM dharAtale // uddhaya tadrajaH zIghraM tena prabalavAyunA / tataH sthirIkRtAbhyAsa: samIraM zAntimAnayet // " [jJAnArNavaH / 36 // 20-23 / ] 1 "vAruNyAM sa hi puNyAtmA dhanajAlacitaM namaH / indrAyudhataDidgarjaJcamatkArAkulaM smaret // sudhAmbuprabhavaiH sAndrabindubhiauktikojjvalaiH / varSantaM taM smaredvIraH sthUlasthUlairnirantaram / / tato' ddhendusamaM kAntaM puraM varuNalAJchitam / dhyAyet sudhApayaHpUraiH plAvayantaM nabhastalam // tenAcintyaprabhAveNa divyadhyAnotthitAmbunA / prakSAlayati niHzeSaM tadrajaHkAyasaMbhavam // " jnyaanaarnnvH| 36 // 24-27] " saptadhAtuvinirmuktaM pUrNacandrAmalatviSam / sarvajJakalpamAtmAnaM tataH smarati sNymii|| mRgendraviSTarAruDhaM divyAtizayasaMyutam / kalyANamahimopetaM devadaityoragArcitam // vilInAzeSakarmANaM sphurantamatinirmalam / svaM tataH puruSAkAraM svAgarbhagataM smaret // " [jhaanaarnnvH|36|| 28-30]

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Ixvi APPENDIX, verse 49, Dravya-samgraha is laid down in connection with this kind of contemplation. "Rupastha Dhyana is contemplating the Lord Jina, sitting on a throne of jewel in the assembly of men who are desirous of salvation, surrounded by the twelve Ganadharas and the eight doorkeepers, possessing infinite greatness, a store of infinite, virtues, of a celestial body, shining more brilliantly than a Koti of suns, fanned by excellent chowries, attended on by the gods, free from the eighteen blemishes, endowed with all the excellences and expounding the Dharma. Rupatita Dhyana consists in contemplating the highest form of one's own soul, as immaterial, a store of virtues, and resembling the Siddhas between whom and himself there is no specific difference." 1 * TGtargeta diffrire fituar tatpadasthaM mataM dhyAnaM vicitrnypaargaiH||" [ warda: 1 36112]

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CHART-NO. VIII. TABLE I. Dhyana. Arta. Raudra. Dharma. Sukla. Istavi- yoga. Anista- samyoga. Vyadhi- pratikara. Bhoganidana. Prithaktva- Ekatvavitarka- vitarkavichara. vichara. Suksma- Vyuparatakriya- kriyaprati- nivritti. pati. Himsa-, nanda. Mrisa- nanda. Steya- nanda. Visaya-samraksanananda. APPENDIX Ajnavichaya. Apayavichaya. Vipakavichaya. Samsthana vichaya. TABLE 11. Dhyana. Pindastha. Pindastha. Padastha. Padastha. Rupastha. Rapastha. Rapatita. Parthivi Dharana. Agneyi Dharani. Maruti Dharana. Varuni Dharana, Rupavati Dharana. lxvii

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ALPHABETICAL INDEX OF THE PRAKRIT GATHAS. (Figures within brackets indicate the number of verses). PAGE. Ajjivo pana peyo (15) ... Anugurudehapamano (10) Asavabandhanasamvara (28) Asavadi jena Kammam (29) Asuhado vinivitti (45) ... Attachadunanadainsana (6) Avagasadanajogga (19) ... Bahirabbhamtara (46) ... Bajj hadi Kammam jena (32) Chedanaparinamo jo (34) ... Damsanananapahane (52) ... D.'!- - ! (54) Damsana-puvvam nanam (44) Davvaparivattaruvo (21) ... Davvasamgahamina (58) Dhammadhamma kalo (20)... Daviham pi mokkhaheum (47) Evam chhavbheyamidam (28) Eyapadeso vi anu (26) .. Gayiparinayana dhammo (17) Honti asamkha jive (25) ... Jahakalena tavena (36) ... Jaro kinchivi chintanto (55) Jan samangam gahanam (43) Javadiyam ayasam (27) ... Jivadisadda hanam (41) Jivamajivam (1) Jivo uvaogamao (2) Jo rayapattayajutto (53) ...

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lxix INDEX OF THE PRAKRITI GATHAS. Loyayapadese ikkekke (22) Ma chittaha ma jampaha (56) Magganaganatthasehi (18) Ma mujjhaha ma rajjaba (48) Michchhatta viradi (30) ... Nanaq attaviyappam (5) ... panavaraadinam (31) ... Yatthachadnghaikammo (50) Natthatthakammadcho (51) Nikkamma attaguna (14) ... Panatisa sola chhappana (49) Pathianill e abheda (33) Pudhavi-jala-teu (11) ... Paggala-kammadiaa (8) ... Rayanattayam na vattai (40) Saddo bandho suhamo (16) Samana amapa (12) ... Sammaddamsana nanam (39) Samsayavimoha (42) Santi jado tenede (24) ... Savvassa kammano (37) ... Suha-asuha-bhavajutta (38) Tavasudavada vam (57) ... Tikkale chadupana (8) ... Thanajudana adhammo (18) Uvaogo duviyappo (4) ... Vadasawidiguttio (35) ... Vanna rasa pascha (7) .. Vavahara suhadukkham (9)

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ALPHABETICAL INDEX OF THE SANSKRIT CHHAYAS. [Figures within brackets indicate the number of verses.] Page. Ajivah punah (15) Anugurudehapramanah (10) Asravabandhanasamvara (28) Asravati yena karma (29) Astachaturjnanadarsane (6) Asubhat vinivrittih (45) Avakasadanayogyam (19) Badhyate karma yena (92) Bahirabhyantara (46) Bhavanti asamkhyah (25) Chetanaparinkmah (34) Darsanajoanapradhane (52) Darsana-jnanasamagram (54) Darsana-purvam (44) Dharmadharmau kalah (20) Dravya-parivarttanarupah (21) Dravya-saigrahanidam (58) Drividhamapi (47Y Ekapradesah api (26) Evam sapll'hedam (23) Gatiparinatanam (17) Jnanam astavikalpam (5) Jnanavaranadinam (81) Jivadisraddhanam (41) Jivah upayogamayah (2) Jivamajivam dravyam (1) Lokakasapradese (22)

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INDEX OF THE SANSKRIT CHHAYAS. lxxi M. Ma chestata ma (56) Ma muhyata (48) Margana-guna-sthanaih (13) Mithyatvavirati (30) Page. 121 ... 110 ... 36 ... 74 Nastachaturghatikarma (50) Nastastakarmadebah (51) Niskarmanah astagunah (14) Panchattrimat (49) Prakritisthityanubhaga (33) Prithivijalatejo (11) Pudgala-karmmadinam (8) Ratpatrayam na varttato (40) Sabdah bandhah (16) Samanskah amanaskah (12) Sansayavimoha (42) Samyagdarsanam (89) Santi yatah tena (24) Sarvasya karmanah (37) Sthanayutanam (18) Subhasubhabhavayuktah (38) Tapahsruta-vrata (57) Trikale chatuh pranah () Upayogah dvivikalpah (4) Varnah rasah pancha (7) Vrata-samiti-guptayah (35) Vyavaharat sukhaduhkham (9) Yah ratnatrayayuktah (53) Yat kinchidapi chintayan (55) Yathakalena tapasa (36) Yatsamanyam grahanam (43) Yavanmatram akasam (27)

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THE UNIVERSITY LICZARY, RECEIVED ON 27 FEB 1925 ALLAHABAD.

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Alphabetical Index to the Introduction. Chaitra, sxxvi, xxxvii, xl, ali, sliji Chaityalaya, xxvii Abhayachandra Traividya-chakravartti, Chaladan ka-ganga, xxi, axiii. xxiv, xxxix, xl, xli. Champapuri, xxxii Abhayadeva, xli. Chandragiri (Hill), xix, xx, xxiii. xxv. Abhayanandi, xliv. Chandragupta, XXV Abhavya, xlii. Chandra Prabha Charitum, liv Acharyas, xlii, xlvi. Adharma, xlv. Adi-purana, xxxi. Cheras, xx Adijina Risabhanatha, xxviii. Cholas, xx Ajitasena, xx, xxiii, xxxi, xxxiil, xxxviii. Ajiva, xlv. Akasa, xlv. Daksina Kukkuta Jina, xxxiv Amritas, xxxv. Dakina Varra, xxxiii Anubhaga, xl. Diru- d k sxxvii Arbats, xlvi. Delhi, xxxii Arrah, xxiv, xl, xli, xlii. Desa, XXX 1-0 1. xxiv. Desan a, xlii Asrama, xlvii. Desiiya Gana, XXX, Xxxviii Asrava, xlv. Deva-chandra, xxxi, xxxiii Astikayas, xlv. Deva Kumar, xlii Deviramma, xxxiii Badhyamana, xl. Dhara, xlvii, Ba galur, xxiii. Dharma, xlv Bandha, xl, xlii, Dharma-Maharajadhiraja Satyavakya, XX, Bandhana, xlv. xxiii, xxiv Bandha-bheda, xl. I havala-sarasa, XXV Bandha-hetu, xl. Dhavala-sarovara, XXV Bandhasvami, x). Dhyana, slvi Bandhodayasatva, xl. Digambara, xlv Dravida, XXV Bank apur, xx. Belgola, xxv. Dravyas, xlv Belgula, xxxvi. D. - rull. xxxvii, xxxviii. xxix, Beliya Gola, xxxv. XI. lit. liii. liv, xlv, xlvi, xlvii. Belliagola. rxxii. Dvarapalaka, xxiv, Bhadrababu xxv, (Svami), xxxi. Bhandari Basti, xxiv. Gamgaraja, xxvii. Bhandarkar (Dr), xlvi. Gandivi, xxiii. Bharata, xxviii, xxix, xxx, xxxiv. Ganga, xix, xx, xxiii, xxiv, xi viji. Bhata, xxiii. ( -R Chudamani- Jagadel avira Bhatarmari, xxiii. Noiawvakuiantakadeva, xxii. Bhattaraka, xxxiii. Gomateza, xxxvi. Bhavachalika, xl. Gommata, xxviii, XXX, XXXiT (Sara), xxiv, Bhavya, xlii. xxxiii, xxxiv, xxxix, xl, sli, xlii, xliii, Bhoja, xlvii. xliv. Bhubana-kirti, xlvi. Gomatesvara, xxiii, xari, xxvii. xxviii, Bhojarali, xxvi, xxix, xxviii, (Charitra) xxix, xxxii, xxxiii, xxxv, xxxvi, xxxvii, xxxii. Xxxvili, xxxix. Bhu'a-Vikrama, xxiii. Gomat isvara Svami, xxxi, xxxii. Brahmadeva, xx, xlv, xlvi, xlvii. Gommat Raya, xvxiv, xl. Brahmi, xxviii. Gommat Svami, xxvi, xxxiii. Braha-Ksatra, xx, xxi, xxii. Gonur, xx, xxiii. s Govinda, xxiii. Grantha, xxvii. Canara, xxvi. Gunanandi, xliv. Canarese, xxv, xxvii. xli Guna-ratna-bhusa'ra, xxiv. Chamundaraja, or Chamundaraya, xx, xxii,. Gunasthanas, xl xxiii, xxiv, xxv, xxvi, xxvii, xxviii, XXX, Guavam Kava, xxiii. xxxi, xxxii, xxxiii, xxxiv, XXXV, XXXVI, Guru, xxxii, xlvi xxxviii, xxxix. H Chamunda Bhupa, xxiv, Chamunda Raya Purana, xvii, xxxvi. Hale Belgola, xxv. Chakra, xxix. Harivamsa purana, xxix.

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lxxiv ALPHABETICAL INDEX TO THE INTRODUCTION N Haraprasad Sastri, xv. M Hassan, xxv, Madura, xxx, xxxiii. Heggade Kanna, xxii. Hindi, xli. Madhavachandra Traividya, xlii, xliii, Hoysala, xxviii. Magh, xi, Hulla, xxviii. Madhura, xxx. Malintijc, xxiv. Mahavira, xxxvii. Maloyar, xxxiii. Indra, xxi. Malwa, xlvii. Indranandi, xliii. xliv. Var: 1:.'...," " xli. a: .. . Mangalacharana, xlv. Mani, xxviii. Jagadekavira, xxi, xxii. Marganas, xl. Jayanagara, xxxii. Marasimha II, xx, xxiii, xxx, xxxvi. Jinasena, xxix. Marathi, xxvii. Jinendras, xlii, Math, xxxii. Jiva, xl, xlv. Maurya, xxv. Jivakanda, xl, xli, xlii. Melagani, xx. Joanabhusapa, Mrigasira Naksatra, xxxvi. Jnanarnava, xlvii, Moksa, xxxii, xlv. Muni Nemichandra, xxxviii. Mudu Rachayya, xxiii. Muni Subrata, xlvii. Kailasa, xxix. Kala, xlv. Kaliyuga xxiii. Kalika, xxxi. Nagari, xxvii. Kalika Devi, XXX. Nagar Taluq, xxxviii. Kain., viii. 'Y :: mma, xxiii. Kalki, Wri, xxxvii. ....::'. xxxvi. Kanakadri, xxxii. Nali, sxviii. Kanaknandi, xliv. Nandigana, xix. Kannada, xxxi. Nandi-sangha, xxx. Ravi ana-Sekharu, xxiji. Nomichandra, xxxi, xxxiii, xxxiv, xxxvii Karkala, xxvi, xxx. xxxix, xl, xlii, xliii, xliv, xlv, xlv Karma, xl. xlvii, xlviii. Karma-kanda, xxxiv, xxxix, xl, xi, alii, Nemichandra Siddhanta Chakravartti xliii, xliv. xxxvii. Karma-sthiti-rachana, xl. Neminatha, xxiii, xxv, xxxi. Karana, xlii. Nirjara, xlv. Karnataka, xxxiii, (vritti), xli. Nirvana, xxxvii. Kasaya, xlii. Nolambas, xxi, xxiii. Kathakosa, xxix. Nolambadi, xx. Kesavavarniya vritti, xli. Nolam bakulantaka-deva, xxii. Kevalis, xxix. Noisimha-deva, xxviii. Khedaga, xxiii. Kodi Belgola, xxv. Kongunivarma--Parmanadi Marasimha, a x Padarthas, xlv Krisna, xxi, Padmanandi, xlvi Krita Yuga, xxiii. Padmavati Devi, xxxi, XXXV, XXXV Ksapana, xlii. Padanapura, xxxii *Ksapa pasara, xxxix, xlii. Pallavas, xx. Ksatri Pandu, xxxiii. Palchaladeva, xxiii Ksayopasamika, xlii. Panchami Tithi, xxxvi, xxxvii, Ksatriya, xxxiii. Panchamrita Snana, XXXV Kago Brahmadeva Khambha, xx, Puch- S la! isxl Kukkuta, xxxiv, (sarpa), xais. 1'::!,....-1 r..vlvi, xlvii Kulkutesvara, xxix, xxxiv. Pandits, xli Kumbha Lagna, xxxvi. Pandyas, xx Kusmandi, xxxi. Parmesthis, xlvi, Papa, xlv Pa papuri, xxxii Paryapti, xl Labdhi, xli, xlii (Sara), xxxix, xli, xlii. Parsvanatha (Basti), xix, XXV Laghu-dravyasangraha, xlvii. Patala-malla, xxi Lanka, xxi. Pataliputra, xxv Lesya, xlii. Pattavali, xxxiji Leumann (E), xlv. Paudanapuri, xxx, xxxi, xxxiv, xxxviii, P.

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ALPHABETICAL INDEX TO THE INTRODUCTION. lxxv Pradesa, xl Prakriti, sl Pralyaya, xl Prakritisamutkirtana, xl Prana, xl Pratipa ksa-raksasa, xxiii, Pratisthapatha, xliii, Pudgala, xlv Punya, xlv Puru-Deva, xxix Sthiti, xl Subhata-chudamani, xxiii Sudhipura, xxii Sukla Paksa, xxxvi, xxxvii Sukla Paichami, xxxvii Sumangala, xxviii Sundari, xxviii Sunanda, xxviii Svami-kartikeyanupreksa, xlvi, xlvii Sveta-sarovara, XX Svitpara, xxxii R. S. Rachamalla, xxiv, xxviii, XXXV Taksa-Sild, xxviii, xxix. Raja, xxiii, xxiv Tailanga, xxxiii. Rajamalla II, xxiv, xxx, xxxi, XXXV, Taluq, XXV. xxxvii, Tamil, xxvii. Raja valikathe, xxxi, xxxii, xxxiii, xxxiv, Tattvas, xlv. Rajendralal Mitra, xli, xlii Taxila, xxviii. Raksasas, xxi, xxxi Timmaraja, xxvi. Rama, xxiii, xxxi Tirtha karas, xxii, xxv, xxviii, xxxi, xlvii. Rana-ranga-nalla, xxiv Todaramalla, xli. Rana-ranga-sinha, xxi, xxiii, Tretayuga, xxiii. Rana-simha, xxi Tribhuvana Vira, xxiii. Ravana, xxi, xxxi Tricholika, xl. Raya, xxiv. xxviii, xxxi Trikarna-chulika, xl. Raya Chandra, xli Trikuta, xxi. Risabhadeva, xxviii Triloku-Sara, xxxvii, xxxviii, xxxis, xlii Risabhanatha, xxviii xliii. Tyagada Brahma Deva-khambha, xxii. U. Sadhus, xlii, xlvi, Saiddhantika Sarvabhauma, xxxviji Uchchangi, xx, xxiii. Saka, xxii, xxxvi, xxxvii Tjiay..ntair. xxxii. Sakalakirti, xlvi labas. lii. xlvi. Sakabata-Pura, xlvi Upayoga, xl. Samara-Dhurandhara, xxiii V. Samara-parasurama, xxiii Sammida-giri, xxxii Vahuvali, xxvi, xxviii, xxix, XXX, XXXi Samvara, xlv xxxiii, xxxiv. Samvat, xxxvii, Vahuvali Charitra, xix, xxiv, xxx, xxxii S. .Mt 10... viii, xxxvi, xxxvii, xxxviii. xxxix. m. L- ... xxiv. Vairikula Kaladarda, xxiii. Sanga, xl Vajjala-deva, xx, xxi, xxiii. Sanmukha, xxiii Vamsa, xxii, Suuchutbharana, xxiii Vatteluttu, xxvii. Sattvasthanabhangn. xl Vibhava, xxxvi, xxxvii. Satyavakya, XX Vijaya karti, xlv. Satya-yudhisthira, xxxiii Vikrama, xlvi, xlvii, Sena-gana, xxxiii Vindhyagiri, xxiii, XXV, xxvi, xxxi Shimoga, xxxviii xxxviii. Shubha Chandra, xlvi, xlvii, Vira, xxiii, xxxvii. Siddhas, xlii, xlvi Vira-martanda, xxiii, xli. Siddhantas, xxxvili Viranandi, xliv. Siddhanta Bhaskara, xxxiii, xlvi Virnirvana, xxxvii. Siddhanta Chakravartti, xxxviii, xxxix Vira-Pandya, xxvi. Siddhantacharya, xxxii Visnu, xxviii. Sila-sasanas, xxxiii, Visnuvardhana, xxviii. Simhanandi, xix, xxiv, xxx, xxxi Viauddhi, xhi. Soma, xlvii Vrihad-dravya-Samgruha, xliv, xlv, xlv Sramanas, XXY xlvi. Sravana, XXV Vritti, xli. Sravana Belgola, xix, xx, xxii, xxiii, xxiv. Sthala-purana, xxxii xxxiii Sripala, xlvii Yaksini, xxxi. Sthanasamutkirtana, x! Yenur, xxvi, xxx,

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General Index. Alokakasa, 29, 56, 57, 58, 59, 115. Amana, 35. Abhasa-laksana, 47. Amarakoga, 2, 49, lviii. Abhasatmaka, 51. Amla, 28. Abhavyatva Guna, 41. Amrita-chandra Suri, 53, 78, 91. AHSIA.. Anaddha, 48. 71,1.,7, j, i irya, 91. Anadhyavasaya, 104, 105. Abhinandana natha, lii. Apadi, 49, Abhinibodhika, 11 Anadimat, 51. Abhiyogya, lvi. Ananta-najha, liii. A bhyantara, 92, 122. Anantanuvandhi, 78. Abrahma, 75, 78. Ana-prann. 7, 8, 84. Achaksu, 9, 10, 40. Anasana, 92. Acharas, 116, 117. Anata, lv. A charyas. 112, 116, 117. Arigas, 3, 4, 61, 75. Achaurya, 80, 92. Anika, lvi. Achira, liii. Anindriya-nivandhana, 13, 19. Achyuta, lv. Anista sam yoga, lxvii. Adana niksepa, 87, 92. Anitya, 92. Adarsana, 92. Anitya nupreksa, 88. Adarsanaparisaha-Jaya, 89. Anivritta, 37. Adhara, 34. Anrita, 75, 78. Adharma, 29, 44, 45, 46, 47, 49, 54, 55, 56, 57, Antaranga, 83 58, 59, 64, 65, 66, 67, 70, lviii, Antaraya, 39, 42, 49, 79, 82, 96, 100, 113, li. Adharmastikaya, lix. (Karma) 97, 114. Adho Loka, 59. Anubhaga, 82, 83, Adimat, 49, 59. Anubhayamanoyoga, 78. Adinatha, lii. Anubhaya vachanayoga, 78. Aditya, lvii. Anudisa, ly. Agama, 15, 16, 19 Anumana, 15, 16, 19. Aghatiya, 97, (Karmas), 100. Anupreksa, 57, 86, 88, 92. Agneyi, lxiii, (Dharana), Ixiv., lxvii. Anyatvanupreksa, 88. AL1- R 1... lv, lvii. Aparajita, lv. Vurul l.' !". Aparatva, 60. lirit, .31.: , 41, (Samudghata), 30. Aparigrala, 86, 92. Apaya-vichaya, lx, Ixi, lxvii. a harakamisra, 78. Aparyapta, 33, 34, 85. Ahimsa, 88, 92 Apramatta, 37. Aisana, lv. Apratyakhyana, 38. Ajiva, 1, 2, 4, 28, 44, 45, 47, 63, 64, 71, 103. Apratyakhyanavarana, 78. Ajira-saya. 51. Apirva, 87. Ajira-nich. lii. Arana, iv. Ajnana, 11, 18, 19, 74. Ara-natha, liii. Ainana Mithyatva, 75, 78. Arati, 77,92. Aiana-parisihajara. S9. Aratiparisahajaya, 89. Qina-si hapa, Ja.. Inii, Arham, xliii. Akalanka Bhatti, 87. Arhat, 11, 112, 113, 114. Akalar ka Deva, lviii., 2 57, 58. Arhat Darsan, 6. Akama, 94, Arihanta Siddha, 112. Akasa, 29, 44, 45, 46, 47, 49, 56, 57, 58, 64, Aristaniemi. lvii. 65, 66, 67, 68, 70. Arlal, II., Ixvii., (dhyana), lix, lx. Akaya, 45. Arti, 65 Akrodha, 92. Arapa, lvii. Al-rosa-parisahajaya, 89. Asarira, 112. Aksari-krita, 51. Aitaveilaniya, 100. Alabba, 92. Asatya manoyoga, 78. Alali n-ari -JL:1. 89. Asatya Vachanayoga, 79. ile . 19, 31, Asana, 72. Aloka, 115. Asiatic Researches, 3.

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Asista, lvii. Bhavya, 39, (margana) 41. Asrava, 71, 72, 73, 74, 75, 76, 77, 78, 84, 85, Bhavyatva Guna, 41. 93, 97, 100, 103, li. Asrivanupreksa, 88. Astapada, lii. Asteya, 86, 92. Astikayas, 45, 46, 63, 64, 65, 66, lviii. Asubha, 108, (Samudghata), 29, 30, (Gotra), 100, (Ayu), 100, (Nama), 100. Asuchitvanupreksa, 88. Asurabhi, 23. Asura-kumara, lv. Asva-sena, liii. Atapa, 50. Atma, 26, 27. Atma-raksas, lvi. Audarika, 78, 114. Auda rika misra, 78. Avadhi, 9, 10, 11, 14, 16, 18, 19, 40. Avadhi Jnana, 11, 12. Avadodarya, 92. Avagaha, 57, Avagahana, 48. Avagraha, 12, 14, 15, 17, 19. Avamodarya, 87. Avaya, 12, 14, 15, 17, 19. Avidya, lix. Avipaka, 94. Avirata-samyaktva, 87. Avirati, 74, 75, 76, 77, 78. Avratas, 76, 91. GENERAL INDEX. Avyaya, 65 Avyantara Tapa, 87. Avyavadha, 48, lvii. Ayodhya, lii., liii. Ayogi, 37, 97. Aya, 42, 49, 78, 99, 82, 97, 98, 100. B. Badara, 33, 34, 35. Badha-parisahajaya, 89. Bala, 7,8. Baladeva, lvii. Bandha, 48, 51, 71, 80, 82, 83, 100, 103. Banhi, Ivii. Bhasya, 7. Bhatta, 5. Baranasi, lii., lii, Bata-kumara, lv. Bauddha, 5. Benaniya, 49. Bhadrika-puri, lii. Bhanu, liii. Bhasa, 34, 87, 92, (laksana), 47. Bhasatmaka, 51. Bhattaraka Sakalakirti, 45. Bhavas, 26, 27, 78, 74, 77, 98, 99. Bhavabandha, 80, 81. Bhava-moksa, 96, 97. Bhava-karmas, 25, 26, 97. Bhara-Lesya, 41, Bhavana, 2,3, liv. Bhavana-basi, liv, Iv Bhava-Nirjara, 93, 94. Bhavasamvara, 84, 85, 86, 91, 92. Bhavasrava, 71, 73, 74, 77, 78, 79. Bhaya, 77. Bheda, 50 Bhoganidana, lxvii. Bhoja, 7. Bhojana-katha, 76, 78. Bhuta, lv. Bodhi durlabhanupreksa, 88. Brahma, 26, lv, (loka), Ivii. Brahmacharya, 92. Brahmadeva, 5, 20, 21, 23, 26, 28, 30, 96, 106, 107, 108, 109, 113, 114, 115, 116, 117, 110, 120, lix., Ixi, Ixii. Brahmapura, li. Brahmin, li. Brahmottara, lv. Brihat siddha chakra, 113. Buddha, 2. Buddhism, 3, 72. Buddhists, 86. Buhler, liii. Burgess, liii. C. Champa-puri, liii. Chaksu, 9, 10, 40, 78. Chandra, lv. Chandra-prabha, lii. Chandraprabha-Charitra Kavya, 46, 55. Chandra-puri, lii. Charitra, 86, 90, 91, 92, 108, 109, 116. Charitrachara, 116. Charvaka, 5, 6, 24, 26. Charya, 92. Charraparisabajara, 89, Chaurya, 71, 78. Churnika, 50. Chhaya, 50. Chhedopasthapana, 90, 92, Chowries, lxvi. Christianity, 86. Churna, 50. Cowell, 6. D. Damsamasaka, 92, (Parisahajaya), 89. Dandas, 40. Darsana, 5, 6, 9, 10, 32, 39, 40, 42, 43, 82, 96, 97, 100, 106, 107, 108. Darsanachara, 116. Darsanavarniya Karmas, 16, 39, 42, 49, 79. 82, 113, 114, li. Davarika, lviii. Desavirata, 37. Devas, lv. Devi, liii. Dharana, 12, 14, 15, 16, 17, 19, 20, lii., Ixiii. Dharma, 29, 44, 45, 46, 47, 49, 52, 53, 54, 5f 57, 58, 59, 64, 65, 66, 67, 70, 86, 87, 95 lxvi., lxvii., lviii., lix. Dharmacharya, 117. Dharma-natha, liii. Dharmanupreksa, 88, 91. Dharmasarmibhyudaya Kavya, 46, 55, 59 Dharmastikaya, lix.

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1xxviii GENERAL INDEX. Indriya, 7, 8, 34, 39, 40, 76, 77, 78, Indriyanivandhana, 19. irya, 87, 92. Tryapatha, 76. Jstavi yoga, lxvii. Itara, 37. Dhyana. S. 92, 110, 121, lix., Ixii., lxvii. Liga Ibars, 8, 4, li., Ivii. Dik-kumara, lv. Divya-vani, li. Dravyas, 1, 2, 4, 44, 46, 63, 64. Dravyasrava, 73, 74, 78, 79, 80, 81. Dravyabandha, 80, 81. Dravyakarmas, 25. Dravya-Lesya, 41. Dravya-moksa, 96, 97. Deavya Nirjara, 93, 94. Dra vyanuyogatarkana, 7, 46. Dravya-Samvara, 84, 85, 91, 92. Durba sa, lviii. Dvaraka. liii., lvii. Dvaipayana, lvii. Dvesa, 2. Dvipa-Kumara, lv. Dvipayana, lvii., lviii, Dwarika, 29. E Ekanta, 74. Ekanta Mithyatva, 75, 78. Ekatvanupreksa, 88 Ekatvavitarka vichara, lxii., lxvii. Esaga, 87, 92. Jacobi (H), 72. Jadu, lviii, Jaira Gazette, 14. Jaina Nyaya, 104, Jambu Svami, 4. Jambudvipa, lxiii. Jaya, lii. Jayanta, lv. Jitari, lii. Jita-S'atru, lii. Jinas, 1, 2, 66, 67, 79, 97, 108, 109, 11., 1xi.. lxvi. Jinasena, lvii., lviii. Jinendras, 2. Jines'varas, 2, li. Jiva, 1, 2, 4, 5, 6, 7, 8, 9, 10, 20, 21, 22, 23, 24, 25, 28, 29, 30, 31, 34, 38, 39, 40, 41, 43, 45, 52, 53, 54, 55, 56, 57, 58, 59, 63, 64, 65, 71, 74, 76, 79, 81, 85, 99, 108, lix. Jivajiva Visaya, 48, 51, (Bandha), 48. Jiva-Kanda, 33, 34, 37, 38, 39, 40, 41, 48. Jiva-Samasa, 33. Juana, 5, 6, 9, 10, 11, 20, 21, 32, 39, 40, 42, 43, 82, 103, 106, 107, 109. Jnanachara, 116. Jnanarnava, lix. Jnanavaraniya, 49, 79, 82, 96, 97, 100, 107, 113, li. (Karmas), 10, 39, 42, 114. Jugnisa, 77. Jyotiga, 2, 3, lis., lv. G. Ganadhara, li., lvii., lxvii. 2, 3, 12. Ganadharadeva, lvii. Gandharva, lv. Gandhi (V. R.), 9. Gardatora, lvii. Garuda, lii. Gati, 39. Gautama, li. Ghana, 48, 51, lviii. Ghatisa Dravya, 97. Ghatiya Karmas, li., 96, 100, 113, 114. Girnir, li., lvii. Gomm:ll.-21.2, 33, 34, 37, 38, 39, 40, 41, 43, 77, 80. Gotra, 42, 49, 79, 82, 97, 98, 100. Graha, lv. Graiveyaka, lv. Gunasthana, 36, 37, 41. Gupti, 86, 87, 91, 92, 108. Guru, 24. Hari, lvii. Harichandra, 83. Harivamaa, lviii. Harivamsa-Parana, lvii., lviii Hastina-pura, liii. Hasya, 77. Herbert Warren, 9. 22 Himsa, 75, 78. Himsananda, Ixvii. Kailasa, lu. Kala, 29, 44, 45, 46, 47, 57, 58, 59, 60, 61, 64, 66, 68. 69. 70. Kalpa, 2, lv, lvii. Kalpa-Sutra. liii. Kalpatita, 2, liv., lv. Kampilya-pura, liii. Kakandii-nagara. lii. Kalpo-papanna, lv. Kapishtha, lv. Kapopapanna. liv. Karana, 61. Karma, 2, 5, 6, 7, 10, 16, 22, 24, 30, 40, 42, 43, 49, 89, 71, 72, 73, 74, 79, 80, 81, 82, 83, 84, 85, 93, 94, 95, 96, 97, 98, 99, 100. 107. 109. 113, 114, 115, li., Ixi., lxiv. Karma-bandha, 51. Karmakanda, 77, 80. Karman, 78, lxiii. Karnata, 15. Kasaya, 28, 29, 39, 40, 76, 77, 78, 81, 82, 83, Kathina, 24, Katu, 23. I'ha, 12, 14, 15, 17, 19. Indras, 1, 2, 3, 114, lvi,

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GENERAL INDEX. Isais . Kausambi, lii. Kavyas, 45, 53, 77. Kavyavya para, 78. Kaya, 39, 45, 64, 65, 66, 68, 69. Kaya gupti, 87, 92. Kayaklesa, 87, 92. Kevala, 9, 10, 11, 14, 16, 40, 47, 107. Kevali, 29, 30, (Samuduhata, 30. Kevala Jnana, 11, 12, 14, 18, 19, 97, li, Khanda, 50. Kilvisaka, lvi. Klesa, 72. Koti, lxvi. Krisna, 28, lvii. Krita-varman, liii. Kriya, 60, 76. Krodha, 38, 76, 78. Ksaya, 107. 1 1. ' - . 89. 1.1.1. i): lvii. 1.1.1.1.1: .! ..:.4. Kamati, 11, 18, 19, 40. Kumbba, liii. Kumpurusa, lv. Kuntagrama, liii. 1 . . . :. 6. 11. Kugdapura, liii. Kuncho-nath, liii. Kragranagala. liii. Ku-sruta, 17, 18, 19, 40. Manogupti, 87, 92. Manovya para, 78. Mantra, 111, 112, 113, Ixiii, lxiv. Mara, 2. Maranantika, 29. Marganas, 36, 39, 41. Maruti, Isiii. Naruti Dharana, Ixiv., lxvii, Mataiga, lvii. Mati Jiana, 11, 12, 14, 15, 16, 17, 18, 19, 40. Alathara, liii. Maya, 58, 76, 78. Megha prabha, lii. Miwamsa, 5, 6, 16. Mithila-puri, Hii. Arithyatra, 37, 38, 74, 76, 77, 78. With yatra Gunasthana, 37. Mitra, liii. Mola-karma, 73. Mohaniya, 39, 42, 49, 79, 82, 96, 100 118, li. Mohoniva Karmas, 97, 114. Moksa, 71, 97, 100, 102, 103. Mridu, 23. Mrisananda, lxvii. Mukta, 20, 21, 31, 32, 35. Muni, 112. Muni-suvrata, liii. Murttah, 46. Murtti, 46. Laghu, 24. Tauh Siddha Chakra, 113. Lik ! !. Lantava, lv. Lata, 15. Laukantika, lvi. Leibneitz's, lix. Lesya, 39, 41. Lobha, 38, 76, 78. Labita, 28. Loka, 1, 42, 43, 58, 59, 115, lvi. Lokakasa, 29, 30, 31, 54, 55, 56, 58, 59, 62, 63, 67, 68, 115. Lokanupreksa, 88. Lokapala, lvi. Nabhi-raja, lii. Naga-kumara, lv. Nagananda, 2. Nagnata, 92. Naluar . .. SO. Nama, 49, 79, 97, 98, 82, 100. Naksatra, lv. Nanda, lii. Nandya-vartta, liii. Napumsaka-veda, 77. Nar&yana, lvii. Nasika, 78. Nemichandra, Siddhanta Chakruvarti, 4, 123. Xemi-natha, liii.. lvii, Nidra, 10, 76, 77, 78. Nidra-nidra, 18. Nigoda, 36. Nila, 23. Nimitta, 24, 25, . Nirjara, 71, 93, 98, 100, 103. Niriaranupreksa, 88. Nirvana, 3, 4, 114, lii. Nisadya, 92. Nisadyaparisahajaya, 89. Nichaya, 110. Nischaya Kala, 61. Nischaya Naya, 7, 9, 22, 23, 24, 25, 26, 27, 28, 31. Viestra. 14. -imliya, 13. No-karma, 49. No-karma-bandha, 51. No-kasyas, 77. Nyaya, 2, 5, 6, 13, (philosophy) 16, 17, 21 M Madhavacharya, 6. Madhura, 28. Madhya Loka, 59. Mahabharata, lviii. Maha-sukra, lv. Mahavira, 2, 3, 4, 45, li., liii. Mahoraga, lv. Mala, 92. Mala-prisahaj ra. 89. Malli-natha, liii. Mana, 38, 76 1... 11, 12, 14, 16, 18, 19, 40. ..::.':.-7,78. Vanastambha, li. Mangalacharan, 2.

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1xxx GENERAL INDEX. Purusa, 6, 26, (Veda), 77 Puspa-danta, lii. R Raga, 2, 73, 76, 77, 78. Rajagi il.:. liii.. Rija-katla, 78, 78. Ra avarttila, lviii. Raksasa, lv. Raksita, liii. Rama, lii. Rasaparitraga, 87, 92. Rasana, 78. 1: ....... 76, 78. Javi, 17. Ratnakatavatariku, 6, 15. Ratnapuri, liii. Raudra, lix , lxvii. Raudra-dhyana, lx, Repha, lxiii. Risabhadena, lii. Roga, 92. R.: . :. 89. ...:1, 1. Rupa, 44, Rupastha, lxii., Ixvii. Rupastha Dhyana, lxvi. Rupatita, lxvii, lxii. Rupatita Dhyana, lxvi. Rupavati, lxiii. Rupavati Dharana. lxvii. P. Padastha, lxii., lxvii., (Dhyana) Ixv. Padma-prabha, lii. Padmavati, liii. Pali, 72. Pancha-maha kalyana, 114. Pancha-namaskara, 113. Pancha Paramesthis, 112. Pancha Silas, 86. Panchastikayas, 45. I . .. 6, 8, 9, 21, 26, ::!, 1, 1,02, , ,3,48. Papa, 71, 99, 100, lix. Paramarthika, 13, 19, 60, (Pratyaksa), 14. Paramesthis, 111, 119, 120. Parartha, 18, 19, Paratya, 60. Pariani' kl. 9. 75. 78. l' aliis dii, 90, 92. Parikzamukha Sutra, 2, 13, 16. Parinama, 60. Parisada, lvi. Parisahajaya, 86, 88, 89, 91, 92. Paroksa, 11, 13, 15, 17, 18, 19. Parsvanatha, lii., liii. Parthivi, lxiii., (Dharana), lxvii. Faryapta, 33, 34, 35. Pava-puri, liii. Pindastha, lxvii., (Dhyana), lxiii. Pipasa, 92. Pipasa-parisaha-jaya, 89. Pisacha, lv. Pita, 23. Prachala-plachala, 10, Pravi ra, lix. Prabhavati, liii. Pradesas, 28, 29, 62, 63, 65, 66, 67, 68, 69, 70, 82, 83. Prajna, 92. Prajna-parisaha-jaya, 89. Pranana Mimamsa, 13, 14, 15, 16 Pramana-Noya-tattvalokala "kara, 13, 14, 15, 16. Pramatta, 37. Prameyakamalamartanda, 6. Prakiraaka, lvi, (Taraka), lv, Prakriti, 82, 83. Pramada, 74, 76, 77, 78, Pramapa, 11, 13, 19. Pranas, 7, 8. Pranata, lv. Prasnar rikara ia. 4, 72, 75, 84, 86. Pratara, 50. Pratyabhijnana, 15, 19. Pratyakhyana, 38. Prvakliyan-Varuha, 78. Pratyakoa, 6, 11, 13, 14, 15, 17, 18, 19. Prayaschitta, 87. Prayogika, 48, 51. Prithaktva vitarka vicha ra, Ixii., lxvii Prithivi, lii. Priya-karini, liii. Prayaschitta, 92. Pudgala, 22, 23, 26, 29, (Karmas), 24, 25, P9, 26, 27, 44, 45, 46, 48, 50, 52, 53, 54, 55, 57, 58, 59, 64, 65, 66, 68, 70, lix. Punya, 71, 99, 100, lix. Puranas, 12, 45. Sabda, 47, 51. Sadasiva, 5, Sadhu, 112, 118, 120. Sahasrara, lv. Sakala, 14, 19. Sakalakirirti, 47, 57, Sakama, 94. Sakatayana, 112. Samana, 35. Samanika, lvi. Samanya, 20.. Samaropa, 104. Samavasarana, li. Samaya, 60, 61. Samayika, 92. Samayika charitra, 90, 108, 109. Hambhava-natha, lii. Sameta sikhara Iii, liii. Samiti, 40, 86, 87, 91, 92, 108. Samjoi, 39, (Jivas, 41. Samjoi Margana. 41. Samjvalana, 38,78. Samsara, 5, 109. Samslesa, 49, 51. Sarosaranuprcksa, 88. Samsari, 20, 31, 34, 35, (Jivas) 36, 43, 107. Samsaya, 74, 104. Sausan Michvala. 75, 78. Saroshin-vichaya. lx., Ixi., lxvii. - Samudghata, 28, 29. Samparayika, 76.

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GENERAL IXDES. Ixxxi Stevenson (J.), liii. Steyananda, Ixvii. Sthananga, 71, 81, 83, 91. Sthaulya, 49. Sthavara, 31, 34. 3.), 39. Sthiti, 82, 83. Stri, 92. Strikatha, 76, 78, Etriparisahajaya, 89. Striveda, 77. gabha, 29, 108. Subha Ayu, 99, 100 Subiu-Chan.lrt-Ichimli. Sulba Gotra 99, tuo. Sabha Nama, 99, 100. Subha Samudgbata. 80. Sudarsana, liii. Suddha, 114. Suddha Bhavas, 24. Suddha Naya, 20, 24, 25, Sudharma Svami, 3, 4. Sukla, 23, lis., lsvii. Sukla Dhyana, lxi., lxii. X Sukra, lv. Ook Sampara vik Asrava, 76. Samschina. 49. Samudra-vijaya, liv. 6amvara, 71, 75, 84, 85. 86, 88, 91., 92, 93, 97, 98, 100, 103, lii. Sanvaranupreksa, 88. Bamyak Darsana, 106. Samyak Joana, 103, 104. Samyaktva, 37, 38, 39, 41, 43, 103. Samyama, 39, 40. Sanat-Kumara, lv. Sanga. 33, 34. Sanji, 34. Sankaracharya, 30. Sankhya, 5, 6, 16, 26. Santi-natha, liii. Sanvyavaharika, 13, 14, (Pratyaksa) 17, 19 Sarasvat, lvii. Sarira, 34, 49, 51. Sariri, 49, 51. Sarvadarsansangraha, 6. Sarvajna, 12, 114. Sarvartha siddhi, Iv. Sarva-Yaka, liii. Sasadana, 37. Sastras, 46, 122, 123. Sat, 44. Batara, lv. Satavedaniya, 99, 100. Satkara-puraskara, 92 (Parisuhajaya), 89. Satya, 86, 92. Satramanoyoga, 78. Satyavachana yoga, 78. Savipaka, 94. Saudharma, lv. Sanksmya, 49. Sauripura, liii. Sausira. 48, 51, lviii. Sayya, 92. Sayogi-Revali-Jina, 37. Sayya-parisahajaya, 89. Siddha, 5. 42, 112, 115, lxvi. Siddhartha, liii. Siddha-sila, 115. Simha-puri, lii. Siroha-sena, liii. Sinclair Stevenson (Mrs.), liii. Siita, 24. 9. Sitala-natha, lii. Sita-parisabajaya, 89. Sivi-devi, liii. Skandhas, 48, 68, 69. Sloka, 77, 11. Smarana, 15, 19. Snigdha, 24. Somadena Suri, 30. Sparsa, 78. Sravasti, lai. Sreya msa-natha, lii. Sri-devi, liii. Sridhara, lii. Sriharsa, 2. Srivatsa, lii. Srotra, 78. Sruta, 40. Sruta Jnana, 11, 12, 16, 17, 18, 19. Srutasagara Suri. 30. tanita-Kumara, Iv. Saksma, 33, 34, 35, 37, 43. Saksmakriyapratipati, lxii, lxvii. Suksma-Samparaya, 90, 92, 99. Sumati Natha, lii. Sunanda, lii. Saparna-kumara, lv. Suparsva-natha, lii. Sera, liii. Surabhi, 23. Suramya, liii. Sarya liji., lv. Sumitra, liii. Susima, lii. Susira, Iviii. Sotra, 45, lviii. Suvidhinatha, lii. Suvrata, liii Suryasa, liii. Svadhyaya, 87, 92. Svami, 57. Surimi Kartikeya, 73, 76, 91. Svartha, 16, 19. Svastika, lii., lxiv. Svetamba ras, 3. lii., liii. Syridawidamansari, 6. Syama, liii. Tamah, 50. Tapa, 116, 122. Tapachara, 116. Tarka, 15, 19. Tark-sastra, 17. Tata, 48, 51. Tattvas, 53, 71, 100, 103. Tattvarthadhiganiu Sietra, 11, 12, 16, 1 18, 8, 10, 19, 28, 32, 34, 43, 44, 45, 46, 4 57, 99, 106, lxii.. T . . . : 2, 23 21. 84. ! 46, 48, 49, 56, 57, 58, lviij. Tattvarthasara. 53, 55, 63, 73.

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Ixxxii GENERAL INDEX. U Teja, 29. Vartapa, 61, 62. Tikta, 28. Varttikas, 47, lviii, Tirtbaskara, 2, 3, 12, 90, li., lii., liii., lvii. Varopa, lxv. Tiryaks, 3. Varuni, lxiii. Trasa, 31, 32, 35, (Jinas), 32, 39. Varuni Dharana, lxv. Ixviii. Trayastriosa, lvi. Vasupujya, lii. Trikaladarsis, 12. Vasudeva, lvii. Trina-sparsia, 92. Veda, 39, 40. Trinn prasi-pariahjaya. 89. Vedana, (sang hala), 29. Trisala, liii. Vedaniya, 42, 79, 8, 8, 100. Tusita, lvii. Vedaniya Karmas, 97. Vedanta, 16, 26, 30, Sutras 5, 36. Vibhangavadhi, 11, 18, 19, 40. Ubhaya Manoyoga, 78. Vibhrama, 104, 105. Ubhayavachanayoga, 79. Vidyut-Kumara, Iv. Uchchhasa, 8. Vija ya, liii. lv. Udasina, 26. Vikala, 14, 19, Udadhi-Kumara, lv. Vikatha, 76, 78. Uha, 15. Vikriya, 29. Uma, 57. Vimalanatha, liii. Umusvami, 9, 10, 11, 16, 17, 19, 72, 76, 83, Vimana, liv. 86, 91, 97, 106, lviii. Vimoha, 104. Upadana, 24, 26, 61. Vinaya, 74, 87, 92. Upadhyayas, 112, 118. Vinaya Mithyatva, 75, 78. Upama na Pramana, 15. Fii". ".li. Upasama, 107. 1 .. . 6.. 3. Upasanta-ksinamoha, 37. Vipaka-Vichaya, Is., Ixi., lxvii. Upayoga, 5, 9, 21, 107. Viparita, 74. Urdha Loka, 58. Viparita Mithyatva, 75, 78. Urjayana Hill, lvii. Viparyaya, 104. Usna, 24, 92. Vipra, liii. Deraparisahayi 89. Viranandi, 83. Utkara, 50. Virata, 37. Utpada, 42, 43, 44. Virya, 43, 116. Utsarga, 87, 92. Viryachara, 116, 117. Uttama Akinchanya, 87, 92. Visaya-samraksanananda, lxvii. Uttama Arjava, 87, 92. Visesavasyaka-bhasya, 7. Uttama Brahmcharya, 87, 92. Visna, lii. Uttama Mardava, 87, 92. Visnudri, lii. Uttama Ksama, 87, 92. Visva-sena, liii. Uttama Samyama, 87, 92. Vitata, 48, 51. Uttama Satya, 87, 92. Vitraga, 114. Uttama Saucha, 87, 92. Vivikta-Sayyasana, 87, 92. Citaina Tajn, 87, 92. Vratas, 40, 86, 91, 92, 108, 122. l'itama, Tyiga, 87, 92. Triranklin. 87, 92. Vadl. Ur.l. liii. Viantara, 2, 3, liv., Iv. Vachanavya para, 78. Vyapti-Jnana, 16. Vadha, 92. Vyavahara, 110. Viggupli, 87, 92. Vyavahara Kala, 60, 61. Vahirang. 83. Vyavahara Naya, 7, 8, 20, 21, 22, 24, 25, 26, Vahyn, 87, 92, 122. 27, 28, 31, 108. Vahya Tapa, 87. Vyavaharika Kala, 62. Vaimanika, 2, liv., lv. Vyaya, 42, 43, 44. Vaiavritya, 87. Vyuparatakriyanivritti, lxii., lxvii. Vaijayanta, lv. Vyutsarga, 87, 92. Vaikriyaka, 78. Vaikriyaka misra, 78, Yachsia, 92. Vaia vritya, 92. Yachanaparisala-Juva, S. Vaisrasika, 48, 51. Yaksa, lv. Vaisrasika Bandha, 49. Yusustilaka Champu, 30, lvii. Vama, liii. Yathakhita, 90. 92. Vapra, liii. Yoga, S. 111, 41, 74, 70, 77, 78, 82. Vardhamana, lii. Yogin, lviii. Vardhaman Purana, 45, 16, 53, 55, 57, 59, Yogis, 12, 85. 63, 78, 80, 81, 83, 85, 97. Yojanas, 29. This index is the work of Srikanta Kumari Devi, wife of Kumar Devendra Prasad.

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APPENDIX. luxuri ADDENDA ET CORRIGENDA. For Bibiography dhAtimalA Read Page Line xvi * 1 xix 15 ii top page lxii top page xlv Bibliography ghAtimala 1 lii 23 24 9 and 18 lxii Punya and Papa Jiva and Ajiva Mangalacharan Tirthaokara Akalanka zeSAstiryaga Umasvami Gnatri-varaniya Karnata Uha expension Dwaipayana Dwarika fills Einau: pANi Ixiri Jiva and Ajiva. Panpa and Papa, Mangalacharana Tirthaikara Akalanka zeSAstiyaMga Umasvami Jnatri-varaniya Karnata Uha expansion Dvipayana Dvarika fill gRhItavata: pAna yA Adharma tiviha Adharama tivaha Akasa 26 Nirjara These seven Headline After For Insert Read Akasa 29 Moksa. The first five together with Jiva and Ajiva. Punya and Papa. Padarthas vajjhadi aNNoNNa 21 89 112 113 115 118 For Jiva and Ajiva Read Tattvas ghanmadi aNNoraNa . Dissatisfaction representiug Jnanavarapiya siddha Uvajhaya After Diriti // 22 // .......Insert THE UNIVERSITY LIDOY. RECEIVED ON 27 FEB 1925 Disappointment. representing. Jnanavaraniya Siddha Uvajhayo evaM kAladravya-vyAkhyAnamukhyatyA paJcamasthale sUtradvayaM matam / ityaSTaT2TE PROA : * rajovadravyavyAkhyAnena dvitIyAntarAFrit: ##F: 1