Panchlingiprakaranam

Author(s): Hemlata Beliya
Publisher: Vimal Sudarshan Chandra Parmarthik Jain Trust
Catalog link: https://jainqq.org/explore/023142/1

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vasatimArgaprakAzaka zrImajjinezvarasUripraNIta paJcaliGgIprakaraNam SRMAJJINESVARASURI'S PANCALINGIPRAKARANAM Astikya upazama samyaktva anukampA nirveda saMvega DaoN. hemalatA boliyA Dr. (Col.) D. S. BAYA

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yaha pustaka zrImajjinezvarasUri praNIta paMcaliMgI- prakaraNa samyaktva ke pA~ca liMgoM kA vyAkhyAtmaka vivaraNa dene vAlA mahatvapUrNa prAkRta-kAvya graMtha hai| zAstrakAra ne pA~ca samyaktavaliMgoM kA varNana karate huve jaina-darzana kA bhAratIya dharma-darzanoM meM pramukha SaDdarzanoM ke sAtha samyak tulanAtmaka adhyayana bhI prastuta kiyA hai| isa dRSTi se yaha eka ati mahatvapUrNa dArzanika graMtha bhI hai| yaha pustaka isa prAkRta-graMtha kI gASAoM kI saMskRtachAyA sahita hiMdI va aMgrejI meM gadya-padyAtmaka anuvAda karake prakAza meM lAne kA mahat upakrama hai| THIS BOOK Panchlingi Prakarana is an important Prakrit poetic composition by Shrimad Jjineshwarasuri that describes the five signs of Righteousness. While describing the five indicators of Righteousness, the author has also compared the Jaina philosophical beliefs with those held by six major religious philosophies of India. Viewed from this angle, it is an important philosophical treatise as well. This book is a humble attempt to bring to light this ancient and unpublished work.

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vasatimArgaprakAzaka zrImajjinezvarasUripraNIta paJcaliGgIprakaraNam SRIMAJJINESVARASURI'S PANCALINGIPRAKARANAM parasparopagraho jIvAnAm saMpAdana, saMskRtachAyA va hindI anuvAda DaoN. hemalatA boliyA, ema.e.(saMskRta); vidyAvAcaspati ROMAN TRANSLITERATION, TRANSLATION IN HINDI & ENGLISH PROSE & POETRY, COMMENTARY AND PREFACE Dr. (Col.) D. S. Baya, M.A. (Prakrit); M.Sc. (Maths.); Ph.D. preraNAdAtrI pa. pU. guruvaryAzrI zrIsudarzanAzrIjI ma.sA. kI ziSyA mevAr3a-mAlavajyoti sAdhvI zrI candrakalAzrIjI ma.sA. zrI vimala sudarzana candra pAramArthika jaina TrasTa udayapura 313 001 (rAjasthAna) saujanya : zrI gujarAtI jaina zvetAmbara tapAgaccha saMgha, 66 kainiMga sTrITa, kolakAtA

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prakAzaka zrI vimala sudarzana candra pAramArthika jaina TrasTa, saubhAgya-uttama-sumati-vimala svAdhyAya maMdira, mAladAsa sTrITa, hanumAna cauka, gor3IjI kA upAzraya, udayapura (rAjasthAna) Publisher Shri Vimal Sudarshan Chandra Paramarthik Jain Trust Saubhagya-Uttam-Sumati-Vimal Svadhyaya Mandir, Maldas Street, Hanuman Chowk, Godiji Ka Upasray, Udaipur (Rajasthan) prApti sthAna 1. prakAzaka 2. zrI sammetazikhara tIrtha per3hI, po. bahI, ___sTe.pIpaliyA maMDI, ji. mandasaura (ma.pra.) 3. zubha saMkalpa : bayA memoriyala TrasTa, I-26, bhUpAlapurA, udayapura - 313 001 (rAja.) pustaka paJcaliGgIprakaraNam PANCALINGIPRAKARANAM Title lekhaka : DaoN. hemalatA boliyA DaoN. (karnala) dalapatasiMha bayA 'zreyasa' Dr. Hemlata Boliya Dr. (Col.) D. S. Baya 'Shreyas' Authors saMskaraNa Edition prathama - 2006. First - 2006. mUlya Price ru. 150.00; US $ 7.50 Rs. 150.00; US $7.50 kampyUTara seTiMga : Composing : zubha-saMkalpa, udayapura SHUBH SANKALP, UDAIPUR mudraNa Printing me. caudharI oNphaseTa prA. li., udayapura M/s Coudhary Offset Pvt. Ltd., Udaipur :

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paJcaliGgIprakaraNam samarpaNa cAritracakravartI paramapUjya tapAgacchAdhipati sva. AcArya zrI vijayarAmasUrIzvarajI (DahelAvAlA) kI smRti ko sazraddha samarpita ma.sA.

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PANCALINGIPRAKARANAM DEDICATION Dedicated to the sacred memory of our revered Guru Acharya Srhi Vijaya Ram Sureeshvaraji (Dahelawala)

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paJcaliGgIprakaraNam prakAzakIya prAkRta jaina - sAhitya bhAratIya saMskRti aura sAhitya kI amUlya nidhi hai jisameM AdhyAtma evaM jIvana-darzana ke anamolaratna vidyamAna haiN| durbhAgya se inameM se aneka graMthoM ke sarala hiMdI bhASA meM anuvAda upalabdha na hone se janasAdhAraNa inakI jJAna-nidhi kA paryApta lAbha uThAne meM asamartha raha jAte haiM / yaha saMsthA Agama-jJAna va dhArmika sAhitya ko sarala va subodha hiMdI va aMgrejI bhASAoM meM upalabdha karavAkara jijJAsu pAThakoM kI isa samasyA kA nirAkaraNa karane ke liye satata prayAsarata hai / vasatimArgaprakAzaka kharataragaccha ke AdyAcArya zrImajjinezvarasUri viracita 'paJcaliGgIprakaraNam' jaina- darzana ke eka ati mahattvapUrNa viSaya samyaktva ke pA~ca liMgoM (upazama, saMvega, nirveda, anukampA, va Astikya) kA gahana vivecana karane vAlA graMtha hai, jisakI sabhI niSThAvAn sAdhudhu-sAdhviyoM tathA zrAvaka-zrAvikAoM ke liye upayogitA sarvavidita hai| lekina phira bhI yaha graMtha sarvasulabha nahIM hai kyoMki isakA hindI va anya Adhunika bhASAoM meM anuvAda nahIM huA hai / hameM prasannatA hai ki saMskRta kI viduSI DaoN. hemalatA boliyA aura prAkRtabhASAvid va jaina-darzana ke gaMbhIra adhyetA DaoN. (karnala) dalapatasiMhajI bayA ne atyaMta parizrama va prayAsa - pUrvaka isa graMtha ke zodhapUrNa paricaya ke sAtha hI isakI prAkRta gAthAoM kI saMskRta chAyA, tathA sarala va subodha hindI va AMglabhASA meM gadya-padyAnuvAda sahita praNayana kiyA hai jisase vidvadvarga tathA janasAmAnya donoM samAna rUpa se lAbhAnvita ho sakeMge / graMtha ke prArambha meM hI diye gae samyagdarzana-digdarzana, graMtha - samIkSA va graMthakAra ke paricaya sahita zodhapUrNa paricayAtmaka lekha va akArAdikrama meM gAthAnukramaNikA,

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VI: prakAzakIya pAribhASika zabdAvalI va saMdarbhagraMtha sUcI Adi pariziSToM se isa pustaka kI upayogitA meM kaI guNA vRddhi huI hai / graMtha ke kalevara ke hindI bhAga meM prAkRta gAthAoM kI saMskRtachAyA, hindI padyAnuvAda va hindI gadyAnuvAda diyA gayA hai, tathA AMgla bhAga meM prAkRta gAthAoM va saMskRtachAyA kA romana lipyAMtara, AMgla padyAnuvAda tathA AMgla gadyAnuvAda diye gae haiM jisase yaha pustaka hindI va AMgla bhASAo ke jAnakAra tathA sabhI prakAra kI ruciyoM vAle pAThakoM ke liye rucikara hogI aisI AzA karate haiM / isa pustaka ke prakAzana kI velA meM hama apane gurujanoM : cAritra cakravartI parama pUjya tapAgacchAdhipati AcArya zrI vijaya rAmasUrIzvarajI ma.sA. (DahelAvAlA) kA puNya smaraNa karate haiM tathA pa. pU. guruNIvaryA sAdhvIjI zrI sudarzanAzrIjI ma.sA. kA AbhAra mAnate haiM jinake mArgadarzana se hI aise puNyakArya sampanna hote haiM / hama isa graMtha ke prakAzana meM atyaMta udAratApUrvaka arthasahayoga karane vAle kolakAtA ke zrI gujarAtI jaina zvetAmbara tapAgaccha saMgha kA bhI dhanyavAda karanA apanA kartavya samajhate haiN| aMta meM hama zubha saMkalpa, udayapura ke AbhArI haiM ki unhoMne alpa samaya meM hI isa pustaka kI sundara va surucipUNa TAIpaseTiMga kI hai, tathA me. caudharI oNphaseTa prA. li., udayapura kA bhI AbhAra pradarzita karate haiM jinhone isa graMtha ko alpa samaya meM hI itane suMdara rUpa meM mudrita kiyA haiM / daulatasiMha gAMdhI adhyakSa bI. ela. saciva dozI

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PANCALINGIPRAKARANAM PUBLISHER'S NOTE Prakrt Jaina literature is an invaluable treasure of Indian culture and literature in which precious gems of spirituality and philosophiyof life are available. It is unfortunate that because many of its works have not been translated into Hindi and other modern languages, the desirous and inquisitive readers cannot derive the desired benefit from this treasure. In order to fulfil this much-felt need of the time, this establishment is engaged in translation and publication of such canonical and other works in lucid and easily understandable Hindi and English languages. Pancalingiprakaranam authored by Srimajjinesvarasuri, the first master of the monastic order of Khartar gaccha, is devoted to the description of five signs (Subsidence, Desire for liberation, Detacment, Compassion, and Firm belief) one of the most important subjects of Jaina philosophy - Right-vision, which makes it an equally important and invaluable subject of study for the Jaina clergy as well as laity. Even then this work is not available to everyone, as it has not been translated into Hindi or English so far. We are happy that Dr. Hemlata Boliya, a renowned Samskrt scholar, and Dr. (Col.) D. S. Baya,

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VIII : PUBLISHER'S NOTE a Prakit scholar and a serious student of Jaina philosophy, have taken pains to render its Prakrt couplets into Samskit shadow verses, and to translate it into Hindi and English prose and poetry respectively. Besides, inclusion of a well-researched introductory essay as well as appending of useful appendices such as Transliteration convention, alphabetical order of verses, glossary of technical terms and bibliography have considerably enhanced the utility of this work. It is hoped that both, the scholars as well as the ordinary readers of Hindi as well as English stream will benefit from this painstaking work. While bringing out this work, we reverently remember our esteemed Guru Tapagacchadhipati Acharya Shri Vijaya Ramasurishvaraji Ma. Sa and our Guruniji Sadhviji Shri Sudarshanashriji Ma. Sa. whose constant guidance is responsible for the publication of such meritorious works. We must also acknowledge the generous monetary assistance provided by Shri Gujarati Jain Shwetambar Tapagaccha Sangh, Kolkata for its publication. Finally, we are thankful to Shubh Sankalp, Udaipur for an elegant type setting of this book. Our thanks are also due to M/s. Coudhary Offset Pvt. Ltd., Udaipur for printing it so beautifully in such a short time. B. L. Doshi Daulat Singh Gandhi President Secretary

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paJcaliGgIprakaraNam purovAk ahiMsA AdhArita jina pratipAdita jaina-dharma kA mUla maMtra hai 'jiyo aura jIne do' jo ise vAstavika arthoM meM jIvana-dharma banAtA hai| isa jIvana-dharma ke kAlajayI siddhAntoM tathA unako jIvana meM DhAlane ke nimitta pravidhita AcAra niyamoM ke vivecana ke prayAsa vibhinna vyAkhyAkAroM tathA lekhakoM dvArA samaya 2 para apane kAla kI mAMga ke anusAra kiye jAte rahe haiM jo samayAnusAra prabhAvazAlI bhI rahe haiN| vartamAna samaya kI mAMga hai jaina-dharma ke siddhAntoM tathA AcAra-niyamoM kI sarala lokabhASA meM aisI prastuti jise janasAmAnya saralatA se par3hakara hRdayaMgama kara skeN| isake atirikta jaina-siddhAntoM kA mAnavajIvana meM Ane vAlI vibhinna samasyAoM ke sAtha aisA saMbaMdha udghATita karanA jisase ve siddhAnta unake mAnane vAloM kI una samasyAoM ke nirAkaraNa meM sahAyaka ho skeN| mujhe hArdika prasannatA hai ki DaoN. hemalatA boliyA va DaoN. (karnala) dalapatasiMhajI bayA 'zreyasa' ne jaina-darzana ke eka ati mahattvapUrNa pahalU - samyaktvaliMga para zrImajjinezvarasUri dvArA praNIta vidvattApUrNa graMtha 'paMcaliMgIprakaraNam', jo abhI taka hindI va anya Adhunika bhASAoM meM anUdita nahIM huA hai, kA sarala va hRdayagrAhI hindI va AMglAnuvAda hI nahIM kiyA hai, apitu isakI prAkRta gAthAoM kI saMskRtachAyA, romana lipyAMtara, va padyAnuvAda jaise zramasAdhya kArya karake jijJAsu pAThako ke liye eka upayogI kRti prastuta karane kA stutya kArya kiyA hai| graMtha ke prAraMbha meM hI diye gae samyagdarzana kA digdarzana, tathA graMtha va graMthakAra para eka zodhaparaka paricayAtmaka nibaMdha isa pustaka ko avazya hI eka viziSTa AyAma dete haiN| pustaka ke kalevara kA saMyojana kAlpanikatA va saundaryabodha ke sAtha kiyA gayA hai| isameM pratyeka gAthA para Amane-sAmane hindI va AMgla bhASAoM

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X : purovAk meM diye gae anuvAdAdi jahA~ ise hindI athavA AMglabhASA jAnane vAloM ke liye upayogI banAte haiM vahIM dono bhASAoM para samAna adhikAra rakhane vAle vidvAnoM ke liye bhI isakA tulanAtmaka dRSTi se mUlyAMkana karane meM sahAyaka hote haiN| graMtha ke aMta meM diye gae pariziSTa bhI atyaMta upayogI haiM tathA ve pAThakoM kI jijJAsA ko kucha hada taka zAnta va kAphI hada taka aura jAgRta karane meM samartha hoMge, aisA merA vizvAsa hai| aMta meM maiM lekhakoM kA isa atyaMta upayogI graMtha ke praNayana ke liye sAdhuvAda karatA hU~ tathA AzA karatA hU~ ki unakI lekhanI avirAma gati se aise aneka graMthoM ke praNayana kI mAdhyama bnegii| zubhaM bhavatu! - pro. sAgaramala jaina prAcya vidyApITha, zAjApura (ma. pra.) makara saMkrAnti, 14 janavarI, 2006.

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PANCALINGIPRAKARANAM FOREWORD 'Live and let live' is the basic precept of Jainism that preaches the utmost non-violence, and it makes it the true philosophy of life. The time honoured tenets of this philosophy of life and and the ethics that go with them have been explained by various authors and scholars from time to time according to the demands of their times. The demand of the time is that the philosophical thoughts and ethical prescriptions of Jainism be presented to the general public in such languages that they can easily understand and comprehend. Besides, the Jaina tenets must be so related to the day-to-day problems faced by the common man that he finds them useful and feels motivated to adopt them. It gives me great pleasure to see that Dr. Hemlata Boliya and Dr. (Col.) D.S. Baya have taken up the study of a highly important aspect of Jaina philosophy - five signs of rightvision, and rendered 'Pancalingiprakaranam', a scholarly treatise on the subject by Srimajjinesvarasuri (the first and foremost master of the monastic order that is known by the title of Khartar gaccha), into Hindi and English. The duo has not only given the captivating Hindi and English translations of the hither to fore untranslated work, but also very

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XII: FOREWORD painstakingly, given the Samskrt shadow verses, roman transliteration of Prakrt and Samskrt couplets and rendered them in Hindi and Englich poetry as well. These certainly make it a worthy and useful effort. The well-researched introductory essay comprising an analysis of the concept of right-vision, and a crtique on the original work followed by a description of the life and work of the worthy author give it a different dimension altogether. The main body of the book has been very imaginatively and aesthetically designed. While the Hindi and English versions of the same Prakrt verse, given on the facing pages, make it useful for those knowing either Hindi or English, for the scholars in command of both the languages it affords an opportunity for a comparative evaluation. The appendices given at the end of the book are also quite useful, and while they satisfy the curiosity of the readers to some extent, they also go to arouse it even further. Finally I must congratulate the authors for this highly useful book, and hope that that their creative pen will put forth many such works in future also. Prachya Vidyapeeth Shajapur (M.P.) Makar Sankranti, 14th January, 2006. Prof. Sagarmal Jain

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paMcaliMgIprakaraNam svakathya hameM isa graMtha para kArya karane kI preraNA DaoN. karnala bayA ke kharatara gaccha kI sAdhvIjI zrI nIlAMjanAzrIjI ke saMparka meM Ane se milii| ve isa graMtha ke dArzanika adhyayana viSaya para vidyA-vAcaspati upAdhi ke liye zodhakArya karane kA mAnasa banA rahIM thIM kiMtu isakA samyak hindI rUpAntaraNa upalabdha nahIM ho pAne kI vajaha se unakA kArya Age nahIM bar3ha pA rahA thaa| kAphI prayatna karane para bhI unheM jaba isa samasyA kA koI hala nahIM milA to unhoMne to anya viSaya cuna liyA kiMtu ve unheM eka preraNA de gaI ki kyoM na isa graMtha kA eka hindI-aMgrejI saMskaraNa taiyAra kiyA jAya jisase anya kisI jijJAsu yA zodhArthI ko isa prakAra nirAza na honA par3e? ataH hama pahalA AbhAra sAdhvIjI zrI nIlAMjanAzrIjI ke prati prakaTa karate haiN| __ karnala bayA saMskRta kA svalpa jJAna rakhate haiM kiMtu isa prakAra ke darzana graMtha para kArya karane lAyaka dakSatA unameM nahIM thI, ataH unhoMne DaoN. boliyA ke samakSa yaha prastAva rakhA ki yadi ve saMskRta chAyA va hiMdI anuvAda kA kArya hAtha meM leM to yaha kArya sampanna ho sakatA hai| DaoN. boliyA ne yaha prastAva svIkAra kiyA aura hama eka TIma bana ge| __eka TIma ke tora para hI hamaneM apanI-apanI yogyatA ke anusAra kArya kA baMTavArA kara liyaa| hemalatA jI ne prAkRta gAthAoM kI saMskRta chAyA banAne va unakA hindI anuvAda karane kA durUha kArya kiyA jise unhoMne atyaMta yogyatApUrvaka pUrNa kiyaa| isa kArya meM unhoMne 'khalu', 'nu' Adi kucha avyayoM kA prayoga chandapUrti ke liye karate hue bhI isa bAta kA pUrA dhyAna rakhA ki mUla graMthakAra dvArA niyojita artha kI hAni na ho tathApi sudhijana svaprajJA se artha grahaNa kreN| isa kArya meM unheM pUjyA sAdhvIjI mevAr3a-mAlava jyoti zrI candrakalAzrIjI ma. kA AzIrvAda va mArgadarzana milA jisake liye lekhakadvaya unake prati natamastaka haiN| hama sAdhvIjI zrI muktipriyAjI kI suziSyA sAdhvIjI zrI muditapriyAjI va sAdhvIjI zrI harSapriyAjI ke bhI AbhArI haiM jinhoMne prAraMbha meM hI hemalatAjI

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XIV : svakathya kA utsAhavarddhana kiyaa| hemalatAjI ko isa kArya meM DaoN. zakti kumAra zarmA (zakunta), variSTa zodhAdhikArI, sAhitya saMsthAna, ja.rA. nAgara rAjasthAna vidyApITha, udayapura, se bhI sahayoga va saMbala prApta huA etadartha hama unake prati kRtajJatA jJApita karate haiM / DaoN. (karnala) bayA 'zreyasa' ne hindI - aMgrejI padyAnuvAda, prAkRta gAthAoM tathA saMskRtachAyAzlokoM ke romana lipyAMtaraNa va unake AMglabhASAnuvAda tathA yathAvasara vyAkhyAtmaka TippaNiyA~ dene kA zramasAdhya kArya saMpAdana kiyaa| kucha unakI vyastatAeN va kucha unakA pramAda hI rahA ki yaha kArya itane vilamba se pUrNa huvA / hemalatAjI ne to apanA kArya maI, 2004 meM hI pUrNa kara liyA thA / kArya pUrNa hone ke saMtoSa ke sAtha hI hameM apanI nyUnatAoM kA bhI ahasAsa hai| yaha eka dArzanika graMtha hai jisameM zrImajjinezvarasUri ne vibhinna dArzanika matoM ko pUrvapakSa meM rakhakara unakA yuktitaH nirAkaraNa kara svamata kA sayukti pratipAdana kiyA hai| aise gUr3ha graMtha ke anuvAda meM hama jaise svalpajJoM ke liye sarvatra kaThinAI va kahIM-kahIM truTiyA~ honA bhI svAbhAvika hai tathA isake liye hama vijJajanoM se kSamAyAcanAsaha vinamra vinaMti karate haiM ki hameM apanI truTiyoM ko dUra karane kA avasara pradAna karane ke liye hI ve apane amUlya sujhAva bhejane meM jhijhaka kA anubhava na kareM, to hI jJAna ke pakSa meM hogA / aMta meM eka bAra phira hama una sabhI jJAta-ajJAta vidvAnoM ke prati kRtajJatA jJApita karate haiM jinase hameM pratyakSa athavA parokSa sahAyatA va mArgadarzana milA hai / prakAzaka, zrI vimala - sudarzana - candra pAramArthika TrasTa, udayapura; zrI gujarAtI jaina zvetAmbara tapAgaccha saMgha, kolakAtA va zubha saMkalpa, udayapura va me. caudharI oNphaseTa prA. li, udayapura ke bhI hama AbhArI haiM jinhoMne kramazaH isa pustaka kA prakAzana, artha sahayoga, surUpa kampojiMga - niyojana va suMdara mudraNa alpakAla meM hI karake ise vartamAna svarUpa diyA hai / sujJeSu kiM bahunA jalpitavyaM ? hemalatA boliyA dalapatasiMha bayA 'zreyasa' ----

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PANCALINGIPRAKARANAM IN A WORD W e received the motivation for working on this volume when Dr. Baya came in contact with Sadhvi Shri Neelanjanashriji, of Khartar gaccha, who was thinking of working for her Ph.D. thesis on the topic 'A Philosophical Study of Pancalingiprakarapam'. However, she was dissuaded in this pursuit by the nonavailability of a translation of this work in Hindi. After investing a considerable time and effort to get hold a suitable translation, and failing to do so, she chose another subject for her thesis. However, this disappointment by Sadhviji motivated Dr. Baya enough to take up the work of Hindi and English translation of this important Jaina philosophical work so that no other inquisitive student may face such disappointment in future. Therefore, the first of all we thank Sadhviji Shri Neelanjanashriji for this motivation. Col. Baya possesses some knowledge of Sanskrt but he lacked the dexterity required for handling a philosophical work of this gravity. So, he approached Dr, Boliya with a proposal that she does the Samskit rendering and Hindi translation of the Prakrt verses. She agreed readily and we became a team. Like a team, we divided the work between us according to our abilities. Hemlataji very ably did the most difficult work of rendering the Prakrt versesinto Samsket and translating them into Hindi. Though she had to use some particles such as "khalu', 'nu', etc for the sake of metre but took care that the meaning intended by the author of the original text is not lost. Even then the scholars must interpret the text according to their own wisdom. In this work, she was blessed and guided by Sadhviji MewarMalav Jyoti Shri Chandrakalashriji and we bow to her in reverence. We are also indebted to Sadhvis Shri Harshpriyaji and Muditpriyaji, both disciples of Sadhviji Shri Muktipriyaji who encouraged Hemlataji from the very beginning. Hemlataji also received valuable help from Dr. Shakti Kumar

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XVI: IN A WORD Sharma (Shakunt), Senior Research Officer, Sahitya Samsthan, J.R.N. Rajasthan Vidyapeeth, Udaipur as also Dr, Udai Chand Jain and Dr. Hukam Chand Jain, both Associate Professors in the Prakit Dept of M.L.Sukhadia University, Udaipur. We thank them profusely. Dr. Baya took up the laborious work of Roman transliteration of the Prakrt and Samskrt verses and of rendering them in Hindi and English free verses, translation into English prose and commeting upon them where necessary. To some extent his other engagements mostly his sloth was responsible for the delayed publication of this book. Dr. Boliya had complete her work in May, 2005 itself. Even while feeling satisfied at the completion of the undertaken task, we are aware of our shortcomings. This is a philosophical treatise in which Srimajjinesvarasuri has very logically analysed and refuted other philosophical beliefs with due and valid arguments and upheld own precepts. Translating a work of such gravity, was always difficult and we are sure to have committed some mistakes. We do request the discerning scholars to feel free to point out our shortcomings in the interest of furthering the knowledge. Finally, once again we thank all known and unknowh scholars from whom we have received direct or indirect guidance. The publisher, Shri Vimal-Sudarshan-Chandra Parmarthik Trust, Udaipur; Shri Gujarati Jain Shwetambar Tapagaccha Sangh, Kolakata, Shubh Sankalp, Udaipur and M/s. Choudhary Offset Pvt. Ltd., Udaipur also deserve our grateful acknowledgement for ppublishing, and for their flawless and aesthetic presntation of this book in such a short time. - Hemlata Boliya - Dalpat singh Baya 'Shreyas'

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paMcaliMgIprakaraNam AzIrvacana kharataragaccha ke AdyAcArya zrI majjinezvarasUri dvArA prAkRta bhASA meM viracita samyaktva ke pA~ca liMgoM kI vyAkhyA karane vAle mahatvapUrNa graMtha 'paMcaliMgIprakaraNam' kA Adhunika bhAratIya va pAzcAtya bhASAoM meM anuvAda upalabdha nahIM hone se jijJAsu pAThaka bhI ina graMthoM kA lAbha nahIM uThA pA rahe the| yaha graMtha mokSamArga ke prasthAnabiMdu samyaktva kI prApti meM prakAzastaMbha kI bhAMti hai| yaha prasannatA kA viSaya hai ki isa prAcIna graMtha ke hindI va AMgla bhASAnuvAda DaoN. hemalatAjI boliyA tathA DaoN. karnala dalapatasiMhajI bayA 'zreyasa' ne atyaMta prayAsapUrvaka kiyA hai / artha sahayoga zrI gujarAtI jaina zvetAmbara tapAgaccha saMgha, kolakAtA ne kiyA hai| etadartha unheM dharmalAbha ke sAtha hI zubhakAmanA va AzIrvAda hai ki ve bhaviSya meM bhI aise aprakAzita graMthoM ke prakAzana meM apane tana, mana, dhana, va zrama kA sadupayoga karate raheM / - Wan pa. pU. guruNIvaryA zrI sudarzanAzrIjI ma.sA. kI ziSyA sAdhvI candrakalAzrI

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PANCALINGIPRAKARANAM BLESSINGS Panchlingiprakaranam is an important treatise on the subject of five signs of right-vision, composed by the first master of Khartargaccha, Shrimajjineshvarasuri, in the Prakrit language. Though its English commentary was available, the lack of a modern Indian or western language version of the work made it practically unaccessible by the desirous students. Therefore, it is a matter of great plaesure that Dr. Hemlata Boliya and Dr. Col. Dalpat Singh Baya "Shreyas'have very diligently and dextrously translated in Hindi and English, thus satisfying a long felt need. I appreciate their effort and bless them and hope that they will continue to bring to light such old and unpublished works in future as well. - Sadhvi Chandrakalashri

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paJcaliGgIprakaraNam Amukha jaina paramparA meM mokSamArga ke rUpa meM samyagdarzana, samyagjJAna, va samyakcAritra rUpI triveNI kA ullekha hai| ina tInoM meM se bhI samyagdarzana kA ativizeSa mahatva hai kyoMki isake abhAva meM na jJAna samyak hotA hai na cAritra hI samyak raha pAtA hai| isIliye ati prAcIna kAla se hI zAstrakAroM ne ise mokSa kA prathama sopAna', mokSamArgapradarzaka tathA dharma kA AdhAra mAnA hai| isake mahattva kA aMdAjA isI bAta se lagAyA jA sakatA hai ki AcArAMgasUtra meM jinezvaradeva ne svayaM isase bhI eka kadama Age jAkara kahA ki 'samyagdRSTi pApa nahIM karatA hai| vahIM kuMdakuMdAcArya ne bhAvapAhur3a meM yahA~ taka kahA hai ki samyagdarzana se rahita vyakti to calatA-phiratA zava hai| uttarAdhyayanasUtra meM isake mahattva ko eka nayA AyAma dete huve bhagavAna mahAvIra ne kahA ki asamyagdRSTi ko samyagjJAna nahIM hotA hai, samyagjJAna ke binA cAritra ke guNa prApta nahIM hote, cAritraguNa ke abhAva meM mokSa (karmamukti) nahIM ho sakatA hai tathA amukta kA nirvANa (akhaNDAnanda yA ananta sukha kI prApti) nahIM hotA hai| aneka anya graMthoM meM bhI samyagdarzana ke bAre meM kahA gayA hai ki jo darzana se bhraSTa hai vahI vAstava meM bhraSTa hai tathA cAritrabhraSTa kA nirvANa to saMbhava hai kiMtu darzana "daMsaNasovANaM paDhamaM mokkhss|" - kuMdakuMdAcArya, darzanapAhur3a, 21. "daMsai mokkhamaggaM / ' - kuMdakuMdAcArya, bodhapAhuDa, 14. "daMsaNamUlao dhmmo|" - vahI, 2. "samattadaMsI na karei paavN|" - AcArAMga, 1/3/2. "dasaNamukko ya hoi clsvo|" - bhAvapAhur3a, 143. uttarAdhyayanasUtra, 28.30.

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XX : paMcaliMgIprakaraNam bhraSTa kabhI bhI nirvANa ko prApta nahIM kara sakatA hai'; ki darzanazuddha jIva hI zuddha hai tathA vahI nirvANa ko prApta karatA hai, kyoMki darzanasampanna vyakti bhavabhramaNa ke kAraNabhUta mithyAttva kA chedana karatA hai / samyagdRSTi jIva ke guNoM kA varNana karate huve zAstroM meM kahA gayA hai ki usake dvArA kiye gae kAryoM ke liye use svalpakarmabaMdha hI hotA hai; ki vaha jo kucha bhI karatA hai vaha karma - nirjarA ke nimitta hI karatA hai; ki samyagdRSTi jIva nizzaMka hote haiM ataH nirbhaya hote haiM; ki samyagdRSTi jIva apaneApa meM hI lIna rahatA hai aura heyAheya kA jJAtA hotA hai / samyagdarzana viSaya kI isa mahattA ke kAraNa hI jaina dArzanika graMthoM meM isakA vizada vivecana huA hai| isake svarUpa, guNa-doSa, liMga Adi para gahana ciMtana huA hai / zrImajjinezvarasUri viracita 'paMcaliMgIprakaraNam' bhI isI kar3I kA eka mahattvapUrNa graMtha hai| viSaya ke mahattva ko lakSya karake hI isa paricayAtmaka nibaMdha rUpI Amukha kA saMyojana nimnAnusAra kiyA gayA hai: samyagdarzana kA svarUpaciMtana, 1 2 3 4 5 6 7 9. 2. 3. pracaliMgIprakaraNam kA samIkSAtmaka paricaya, tathA graMthakAra zrImajjinezavarasUri : vyaktitva va kRtitva bhaktaparijJA, 66. mokSapAhur3a, 36. uttarAdhyayanasUtra, 26.61. vaMdittusUtra, 36. kuMdakuMdAcArya, samayasAra, 193. - vahI, 228. kuMdakuMdAcArya, bhAvapAhur3a, 31. kuMdakuMdAcArya, sUtrapAhur3a, 5.

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apanI-apanI dRSTi prasiddha lekhaka e. jI. gArDinara ne apane eka lekha meM likhA ki haraeka vyakti duniyA ko apanI hI najara se dekhatA hai / yaha kathana jIvana meM dRSTikoNa ke mahatva ko darzAtA hai, samyagdRSTi kA mahatva pratipAdita karatA hai / samyagdRSTi ke sadbhAva meM hama vastuoM ko unake sahI pariprekSya meM dekha pAte haiM tathA usake abhAva meM bahudhA galata cIjeM sahI lagatI haiM tathA sahI cIjeM galata najara AtI haiN| jaina ciMtakoM ne samyagdRSTi ke viSaya para gahana ciMtana kiyA hai tathA vastuoM va vicAroM ko unake sahI-sahI pariprekSya meM samajhane kI AvazyakatA para bala diyA hai / unhone to isake mahatva ko rekhAMkita karate huve yahAeN taka kahA hai ki samyagdRSTi hI dharma kA AdhAra hai, dharma kA mUla hai, 'dharma darzana mUlaka hai / 3 sAtha hI unhone yahAeN taka kahA ki kisI samyagdRSTi jIva ke cAritra - bhraSTa ho jAne para bhI usake mukta hone kI saMbhAvanA banI rahatI hai kyoki vaha apanI samyagdRSTi ke kAraNa bhaviSya meM phira samyakcAritra meM sthira ho sakatA hai kiMtu darzana- bhraSTa vyakti to kabhI bhI saMsAra - mukta nahIM ho sakatA hai, usake punaH dharma-mArga para Ane kI saMbhAvanA atyaMta dhUmila hotI hai kyoMki vaha to galata ko hI sahI samajhatA hai / yahAeN hama purAtanakAlIna jaina tattva-darzakoM dvArA pratipAdita evaM unake bAda ke sahasroM varSoM meM huve AcAryoM va vidvAnoM dvArA vyAkhyAyita samyagdarzana kI avadhAraNA ko prastuta kareMge / 1 darzana va samyagdarzana 2 samyagdarzana kA svarUpaciMtana' 3 4 - Amukha : XXI 1 darzana se tAtparya hai kisI prANI yA vyakti ke acche va bure meM zreyasa, jaina-dharma : jIvana-dharma, Agama-ahiMsA-samatA evaM prAkRta saMsthAna, udayapura, 2004, pRSTha 63-110. Everyone looks at the world outside him through his own peep-hole. "daMsaNa - mUlao dhammo / " * kuMdakuMdAcArya, darzana - pAhur3a kuMdakuMdAcArya, darzana - pAhuDa "daMsaNa - bhaThTho bhaThTho / "

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XXII : paMcaliMgIprakaraNam viveka kara pAne kI kSamatA athavA yaha ki vaha vastuoM ko kaise, kisa dRSTi se dekhatA hai? sahI arthoM meM ise aMtaHbodha va viveka ke samanvita rUpa meM dekha jA sakatA hai| ise prakArAMtara se apane paryAvaraNa ke sAmAnya-jJAna yA sAmAnya-bodha ke rUpa meM bhI liyA jA sakatA hai| yahA~ sAmAnya-bodha ko hameM vizeSa-bodha ke saMdarbha meM lenA hogA jise 'jJAna' kahA jAtA hai| ataH sAmAnya-bodha darzana hai tathA vizeSa-bodha jJAna hai| isa prakAra darzanayukta prANI yA vyakti ko apane saMpUrNa paryAvaraNa kA sAmAnya-bodha hotA hai jaba ki jJAnayukta vyakti usake kucha hI aMzoM kA vizeSa jJAna rakhatA hai| darzana (sAmAnya-bodha) va jJAna (vizeSa-bodha) meM yaha maulika aMtara hai| yahI sAmAnya-bodha (darzana) jaba sahI dRSTi yA sahI pariprekSya se samanvita ho jAtA hai to ise 'samyagdarzana' kahA jAtA hai| yaha suspaSTa hai ki eka darzanayukta vyakti kI dRSTi bahuta vyApaka hotI hai tathA vaha kisI bhI mAmale meM aneka dRSTikoNoM se vicAra kara sakatA hai| dUsare zabdoM meM hama yaha kaha sakate haiM ke darzanayukta vyakti kA dRSTikoNa sAramUlaka, pUrNatAvAdI yA vyApaka hotA hai| lekina dharma-darzana ke saMdarbha meM samyagdarzana kA artha hai dharma ke siddhAntoM meM dRr3ha va niSkampa vishvaas| ataH 'darzana' zabda ke hameM do artha prApta hote haiM - 1. samyak-dRSTi va 2. smyk-vishvaas| jaina-darzana ke anusAra prathama artha meM samyagdarzana kA artha hai kisI vastu yA vyakti ko rAga va dveSa se Upara uThakara sahI pariprekSya meM dekhane kI kssmtaa| isakA matalaba hai ki samyagdRSTi vyakti Agraha va pakSapAta se Upara uTha kara sahI nirNaya lene kI kSamatA rakhatA hai| dUsare artha meM yaha tIrthakara-vacana yA tIrthakara pratipAdita dharma para dRr3ha zraddhA kA samAnArthaka hai| yahA~ yaha mAnA jAtA hai ki eka sAmAnya medhA-buddhi vAlA vyakti itanA prajJAvAn nahIM hotA ki vaha vastuoM ko utane vistRta pariprekSya meM dekha pAe jitanA ki kevalI apane anaMta-darzana meM dekha pAtA hai ataH AvazyakatA hai ki hama alpa-prajJA vAle chadmastha tIrthaMkaroM dvArA vyakta vicAroM para saMpUrNa, dRr3ha va niSkaMpa zraddhA rkheN| paraMparA se jaina vyAkhyAkAroM ne darzana kA dUsarA artha hI bahudhA liyA hai| tattvArthasUtra ke prAraMbha meM hI sUtrakAra vAcaka umAsvAti yaha kahate haiM ki 'tIrthaMkaroM dvArA pratipAdita

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Amukha : XXIII tattvArthoM meM dRr3ha zraddhA hI samyagdarzana hai|" yahA~ hameM yaha nahIM bhUlanA cAhiye ki samyagdarzana kA dUsarA artha manuSya kI vicArazakti ke viruddha jAtA hai| usa vicArazakti ke viruddha jo saMjJI manuSya ko asaMjJI jIvoM se alaga pahacAna detI hai| lekina yaha koI aisI duvidhA nahIM hai jisakA koI hala na ho| jaba taka manuSya bahirdRSTi hotA hai tabhI taka usakA vizvAsa ke sAtha virodha rahatA hai, jyoM hI vaha aMtardRSTi hokara apane bhItara jhAMkane lagatA hai usameM zraddhA kA prAdurbhAva hotA hai tathA vaha saba zaMkAoM ke pAra calA jAtA hai| usakA darzana na kevala zraddhA kA saMbala bana jAtA hai apitu vaha svayaM mUrtimAn zraddhA bana jAtA hai| samyagdarzana kA mahatva - - samyagdarzana ke lAbhoM kA pUrNa sAkSAtkAra karane ke liye hameM mithyA-darzana kI bhayAvahatA va usase hone vAlI hAniyoM kA jAyajA lenA hogaa| yaha kahA jAtA hai ki AtmA ke liye mithyAtva sabase bhayAnaka roga hai, sabase gahana aMdhakAra hai, sabase durdAnta zatru hai tathA sabase jyAdA prANa-nAzaka viSa hai| mithyAtva sabase bhayAnaka roga isaliye mAnA gayA hai ki jahA~ zArIrika roga kevala zarIra ko rugNa karate haiM, mAnasika roga kevala mana ko vikRta karate hai, mithyAdRSTi to AtmA ko hI vikRta kara detI hai| yaha aMdhatama aMdhakAra kahA gayA hai kyoMki jahA~ gahana se gahana aMdhakAra ko hama mAtra eka dIpaka jalAkara dUra kara sakate haiM mithyAtva ke aMdhakAra meM DUbI huI AtmA to bharI dupaharI meM bhI satya kA darzana nahIM kara sakatI hai| yaha saba se zaktizAlI zatru hai kyoMki anya zatru to hamAre sAMsArika hitoM ko hI nukasAna pahuMcAte haiM lekina mithyAtva to AtmA ko anaMta saMsAra-sAgara meM bhaTakAne vAlA hai| tathA yaha sabase mAraka viSa hai kyoMki yaha zarIra ko nahIM varan AtmA ko mAratA hai| ' tattvArthazraddhAnaM smygdrshnm|| - tattvArthasUtra, 1.2

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XXIV : paMcaliMgIprakaraNam jaisA ki samyagdarzana, samyagjJAna va samyakcAritra rUpa ratnatraya mokSa-mArga meM samyagdarzana kA prathama sthAna darzAtA hai, isakI mahattA ko bahuta pahale se anubhava kara liyA gayA thA / tattvArthasUtra ke mokSa - mArga viSayaka sUtra se spaSTa hai ki mukti-mArga ke tIna avayava samyagdarzana, samyagjJAna va samyakcAritra isI krama meM haiN| AdhyAtmika dRSTikoNa se pratyeka prANI kA aMtima uddezya isa duHkhamaya saMsAra se mukti pAnA hai / jo bhI isa mahatkArya meM prANI kI sahAyatA kare vaha mahattvapUrNa hai / phira yaha socanA bhI tarkasaMgata hai ki koI bhI vyakti dharma kA pAlana karake saMsAra se mukta ho sakatA hai, use ina saba jhameloM meM par3ane kI kyA AvazyakatA hai? yahaoN bhI samyagdarzana kA mahatva isa bAta meM hai ki vaha svayaM hI dharma kA mUla hai| Akhira mUla ko siMcita kiye binA kisI vRkSa kI chAyA kA AnaMda kaba taka liyA jA sakatA hai? eka anya tarkAnusAra naitikatA se yukta sadAcaraNa ( samyakcAritra) ke pAlana se mukti saMbhava hai| yahAeN bhI tarka hI hameM yaha bhI kahatA hai ki samyakcAritra kyA hai? isakA jJAna to hameM samyagjJAna se hI hotA hai jo samyagdarzana ke sadbhAva meM hI saMbhava hai| jaba sUcanA kA samanvaya pariprekSya se hotA hai to vaha jJAna banatI hai / jaba taka sUcanA ko samyagdarzana ke dvArA prApta sahI pariprekSya se saMyukta nahIM kiyA jAya vaha sUcanA hI rahatI hai, medhA ke sAtha mila kara samyagjJAna nahIM bana pAtI hai| pariprekSya hI sUcanA ko jJAna meM parivartita karatA hai tathA samyagdarzana dvArA prApta pariprekSya use samyagjJAna meM parivartita kara detA hai / ataH uttarAdhyayanasUtra ke aTThAIsaveM adhyayana kI tIsavIM gAthA meM varNita kathana ki 'samyaktava ke binA jJAna nahIM hotA hai, jJAna ke binA cAritra - guNa nahIM hotA hai, cAritra - guNa ke binA mokSa nahIM hotA hai tathA mokSa ke binA nirvANa nahIM hotA hai" meM bahuta sAra hai / 9 "nAdaMsaNissa nANaM, nANeNa viNA na huMti caraNa-guNA / aguNissa natthi mokkho, natthi amokkhassa nivvANaM / / " 28.30 - uttarAdhyayanasUtra,

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Amukha : XXv samyagdarzana kA sabase mahatvapUrNa AdhyAtmika pakSa yaha hai ki vaha sAdhaka ko pApa mukta rakhatA hai / sarvaprathama jaina aMga-Agama AcArAMga meM kahA gayA hai ki samyagdRSTi (jIva ) koI pApa nahIM karatA hai / ' aisA mAnane ke kaI kAraNa haiM 1. 2. 3. 4. 5. 6. 1 - prathamataH to samyagdRSTi sAdhaka vastuoM ko sahI pariprekSya meM dekhatA hai / tattvArthoM ke bAre meM usakI dRSTi yathArtha - dRSTi hotI hai / vaha sajIva va ajIva ke bheda ko bhalI-bhA~ti dekha sakatA hai tathaiva svayaM kI AtmA kA loka ke anya praNiyoM ke sAtha tAdAtmya sthApita kara pAtA hai aura unake sAtha vaisA hI vyavahAra karatA hai jaisA vaha svayaM ke prati kiyA jAnA pasaMda karatA hai tathA jaisA vyavahAra vaha svayaM ke prati kiyA jAnA pasaMda nahIM karatA hai vaisA vyavahAra vaha dUsaroM ke prati bhI nahIM karatA hai, vaha ahiMsaka ho jAtA hai| aMtataH yahI to dharma kA sAra hai / dUsare, aisA sAdhaka svayaM ke kaSAyoM para vijaya pA letA hai tathA apane AvegoM para niyaMtraNa kara pAtA hai, vaha pApa-kAryoM se vimukha rahatA hai / vaha AtmA va zarIra ke dvitva ko bhalI-bhA~ti samajha letA hai tathA bhautikatA va AdhibhautikatA meM aMtara kara pAtA hai / vaha apane AdhyAtmika hitoM ke rakSaNa ke prati jAgarUka rahatA hai tathA pApaka-karmoM se virata rahatA hai| vaha saMsAra ke duHkhada svarUpa ko anubhava kara sakatA hai tathA isase mukti ke liye prayatnarata rahatA hai / usakA virakta svabhAva use kaI pApoM se dUra rakhatA hai / sukha-duHkha, hAni-lAbha, mAna-apamAna Adi ke prati usakA dRSTikoNa yathArtha hotA hai tathA vaha unase aprabhAvita rahatA hai| ataH vaha avasAda, krodha, badale, Adi kI bhAvanA se saMcAlita nahIM hotA hai " sammattadaMsI na karei pAvaM / / " AcArAMga

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XXVI : paMcaliMgIprakaraNam 7. 8. 6. jo aMtataH vyakti ko pApaka-karmoM meM pravRtta karate haiM / usakA vikasita viveka use sahI va galata meM bheda karane kI yogyatA detA hai tathA vaha sadaiva galata ko chor3akara sahI ko cunatA hai / use jIvana kI kSaNikatA kA AbhAsa hotA hai, ataH vaha apane jIvana ko pApaka sAMsArika bhoga-vilAsa meM na gaMvA AdhyAtmika hitasAdhana meM lagAtA hai| vaha sAMsArika bhoga-vilAsa kI nirarthakatA va aMtataH unake dvArA milane vAle kleza ke prati sajaga hotA hai ataH bhogamaya jIvana tyAga detA hai / 10. usake kriyA-kalApa usake vicAroM ke pratibimba hote haiM, jo sarvadA pavitra va AdhyAtmika hote haiM / 11. samyagdRSTi sAdhaka apane jIvana meM eka hI bhaya ko mAnatA hai aura vaha hai pApa kA bhaya / usakI yaha pApa-bhIrutA hI use sadguNI va sadAcArI banAtI hai 1 sAMsArika dRSTi se bhI samyagdRSTi kI mahattA se inakAra nahIM kiyA jA sakatA hai / dRSTi yA pariprekSya kisa prakAra vyakti kI mAnasikatA ko parivartita kara detA hai ise hama nimnAMkita bauddha jAtaka-kathA se samajha sakate hai / - ekadA eka vRddhA ke ekamAtra putra kA dehAvasAna ho gayA / apane pragADha vAtsalya ke kAraNa vRddhA apane putra kI asAmayika mRtyu ke satya ko svIkAra na kara sakI tathA usakI cikitsA kara rahe vaidya se bAraMbAra usakA upacAra karate rahane tathA use bacA lene kA anurodha karane lagI / vaha na kevala jAra-jAra ro rahI thI varan apane mRta putra ke zava ko aMtima saMskAra ke liye bhI nahIM le jAne de rahI thI / buddhimAn vaidya ne use salAha dI ki vaha samIpa hI vAsa kara rahe bhagavAn buddha ke pAsa jAe to saMbhavatayA ve usake putra ko bacAleM / vRddhA ne bhagavAn buddha ke pAsa jAkara nivedana kiyA ki ve usake putra ko svastha kara deM / bhagavAn buddha ne yaha

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Amukha : XXVII anumAna lagA liyA ki vRddhA kI jo mAnasika sthiti thI usameM yadi unhoMne usase spaSTa kaha diyA ki usake putra kA dehAnta ho gayA hai to ho sakatA hai ki vaha unakI bhI bAta mAnane se manA krde| ataH unhoMne usase kahA ki vaha gA~va me jAkara aise ghara se eka muTThI sarasoM le Ae jisameM kabhI kisI kI mRtyu na huI ho| "tuma jaise hI vaha sarasoM le AogI maiM tumhAre putra ko acchA kara dUMgA", unhoMne vRddhA se khaa| vRddhA daur3atI huI gaoNva ke pahale hI ghara meM gaI aura sarasoM mAMgI to gRhiNI ne turaMta hI lAkara dI kiMtu jaba vRddhA ne pUchA ki isa ghara meM kabhI koI marA to nahIM to gRhiNI ne kahA ki usa ghara meM to usake sAsa, zvasura, jeTha Adi bahuta se logoM kI mRtyu ho cukI hai| nirAza hokara vRddhA dUsare, tIsare, Adi gA~va ke sabhI gharoM se nirAza hI lauTI kyoMki vahA~ bhI kisI na kisI kI mRtyu huI thii| hatAza hokara vaha vahA~ AI jahA~ bhagavAn buddha birAjamAna the aura kahA ki vaha sarasoM nahIM lA sakI kyoMki pUre gA~va meM eka bhI aisA ghara nahIM thA jisameM kisI na kisI kI mRtyu na huI ho| taba bhagavAna buddha ne use jIvana aura mRtyu kA satya batAyA aura kahA, "jo bhI janma letA hai vaha avazya maratA hai, yahI prakRti kA niyama hai| tumhArA putra bhI janmA aura usane apanA jIvana jI liyA, aba usakI mRtyu ho cukI hai| mRtyu se Aja taka koI nahIM baca sakA hai|" usa anubhava ne mRtyu ke bAre meM vRddhA kI dRSTi badala dii| jisa putra kI mRtyu kucha samaya pahale taka asahanIya laga rahI thI, vaha dRSTi parivartana ke pazcAta aba utanI asahanIya nahIM raha gaI thii| samyaktva ke sUcaka liMga - samyaktva yA samyagdarzana ko dharma kA AdhAra kahA gayA hai| darzana mithyA aura samyak do prakAra kA ho sakatA hai| yadyapi yaha eka avyakta aura AMtarika tathya hai, isake kucha bAhya sUcaka hote haiN| digaMbara jaina paraMparA ke anusAra samyaktva ke nimna ATha bAhya sUcaka yA liMga haiM: -

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XXVIII : paMcaliMgIprakaraNam * niMdA - * * saMvega - mukti kI adamya cAha, nirveda - mukti ke atirikta sabase virakti, mithyAtva ke prati niMdA kA bhAva, gardA asamyaktva ke prati tiraskAra kA bhAva, upazama - kaSAyoM kA zamana, bhakti - deva-guru-dharma ke prati bhakti-bhAva, vAtsalya - sabhI saddhArmikoM ke prati niHsvArtha vAtsalya kA bhAva, tathA 8. anukampA - dIna-duHkhiyoM ke prati karuNA va unakA duHkha dUra karane kI ttprtaa| ina ATha samyaktava-liMgoM kA samAveza zvetAmbara paraMparA ke graMthoM meM ullikhita nimna pA~ca liMgoM meM ho jAtA hai: - 1. zama - ' upazama jisameM niMdA va gardA kA bhI samAveza ho jAtA hai, 2. saMvega - isameM vAtsalya va bhakti bhI samAviSTa haiM, nirveda - saMsAra se virakti kA bhAva, anukampA - dIna-duHkhiyoM ke prati karuNA va unakA duHkha dUra karane kI tatparatA, tathA 5. Astikya - sarvajJa prarUpita saddharma meM dRr3ha shrddhaa| prazama aura upazama - krodha, mAna, mAyA va lobha kaSAyoM kA saMpUrNa zamana va usase prApta Atmika zAnti prazama hai| upazama kA artha hai ina kaSAyoM kA AMzika

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Amukha : XXIX zamana tathA yaha prazama kA hI bhAga hai| jaba taka dIrgha-kAla taka bane rahane vAle anaMtAnubaMdhI kaSAyoM kA zamana nahIM ho jAtA hai taba taka jIva vastuoM ko unake sahI pariprekSya meM nahIM dekha pAtA hai kyoMki aise durAgrahI kaSAya samyagdRSTi ko AcchAdita karate haiN| ina anaMtAnubaMdhI kaSAyoM kA zamana hone para hI jIva vastuoM ko unake sahI pariprekSya meM dekha pAne kI yogyatA prApta karatA hai| yahI mithyAtva kA aMta va samyaktva kA udaya hai| jaba prazama kI sthiti bana jAtI hai to sAdhaka anaMta-jJAnodaya yA Atma-sAkSAtkAra ke samIpa hotA hai| paMcaliMgIprakaraNa meM zAstrakAra ne aneka yuktiyoM se yaha siddha kiyA hai ki upazama kA artha hai mithyAttva kA zamana naki kaSAya kA upshmn| kyoki vyakti ke bAhya lakSaNa usakI AMtarika dazA ke sUcaka hote haiM, zama yA upazama usake samyaktva se suzobhita hone yA mithyAtva se grasta hone kA mahatvapUrNa saMketaka hai| saMvega - samyaktva kA dUsarA sUcaka hai saMvega yA isa duHkhamaya va AdhyAtma-bAdhaka saMsArI jIvana se mukta hone kI utkaTa abhilaassaa| Atma-zuddhatA pratyeka jIva kI svAbhAvika dazA hai tathA isa bAta meM koI Azcarya nahIM honA cAhiye ki haraeka prANI apanI usa svAbhAvika dazA ko usI prakAra prApta karanA cAhatA hai jaise ki koI yAtrI laMbI va thakA dene vAlI yAtrA ke pazcAt ghara pahuMcanA cAhatA hai| jaise ki pratyeka aise yAtrI ke liye, jo ki khAnAbadoza nahIM hai, apane ghara pahuMcane kI icchA karanA svAbhAvika hai usI prakAra sabhI AtmAoM ke liye, jo ki sthAI rUpa se mithyAtvI (abhavya) nahIM haiM, saMsArIpana se mukta hokara nirvANa rUpI svagRha jAne kI icchA karanA svAbhAvika hI hai| nirveda - nirveda vaha mAnasika sthiti hai jisameM sAdhaka niraMtara yaha anubhava karatA hai ki usakA saMsArI astitva eka aisA kArAgRha hai jisameM use kaida kara liyA gayA hai| vaha saMsAra paribhramaNa meM hue naraka-tiryaMca gatiyoM meM

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XXX : paMcaliMgIprakaraNam hone vAle duHkhoM kA ciMtana karatA hai; vaha na kevala pUrvajanmoM va vartamAna meM bhoge jA rahe duHkhoM kA apitu bhaviSya ke duHkhoM kA bhI ciMtana karatA hai| vaha Atmika saMdarbha meM sAMsArika saMbaMdhoM va aihika jIvana kI nirarthakatA ko anubhava karatA hai tathA vaha sAMsArikatA ke prati virakta aura udAsIna ho jAtA hai| yaha virakti aura udAsIna vRtti usakI hara kriyA meM parilakSita hotI hai| saMsAra meM rahate huve vaha vaha saba-kucha karatA hai jisakI usase apekSA kI jAtI hai kiMtu kevala kartavya-bhAvanA vaza, na ki usameM Asakta hokara svecchaapuurvk| yaha udAsIna-vRtti evaM virakti hI samyaktva kA tIsarA lakSaNa hai| anukampA - anukampA yA dIna-duHkhiyoM ke prati saMvedanA yA karuNA kA bhAva tathA unake kaSTa-nivAraNa meM tatparatA kA honA samyaktva kA cauthA lakSaNa hai| vaha sAdhaka jo anukampA bhAva se ApUrita hai vaha na kevala unake duHkha-darda se duHkhI hotA hai apitu vaha unake duHkhoM ko dUra karane ke upAya bhI karatA hai| sAtha hI vaha isa bAta se bhI avagata hotA hai ki saMsArika jIvana meM rahate huve karma-baMdhanoM ke kAraNa usakI svayaM kI AtmA bhI kitane duHkha meM hai tathA jahA~ vaha sAMsArika dRSTi se paraduHkhakAtara hotA hai vahIM AdhyAtmika dRSTi se svaduHkhakAtara bhI hotA hai| Astikya - ___ aMtataH samyagdRSTi sAdhaka ko usake AtmA ke astitva va sarvajJa jinezvara pratipAdita saddharma meM dRr3ha va aDiga zraddhA se pahacAnA jA sakatA hai| use nau tattvoM, adholoka kI sAta naraka bhUmiyoM, svargaloka ke devavimAnoM, madhya-loka ke manuSya va tithaMca tathA prANImAtra ke carama lakSya rUpa siddhazilA ke astitva meM pUrNa vizvAsa hotA hai| yaha dRr3ha vizvAsa hI use sahI rAste para rakhatA hai tathA use mokSa-mArga kA dRr3hatA pUrvaka anusaraNa karate huve saMsAra-mukta hokara siddha-zilA para sthita siddhaloka meM pahuMcane kI icchAzakti pradAna karatA hai|

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Amukha : XXXI samyaktva ke cAra aMga - jIvana ke vAstavika va parama artha ko pahacAnanA (paramArtha-saMstava), jisase tAtparya hai samyak dharma-mArga, ise prarUpita karane vAle tIrthaMkaroM, tathA ise pracArita-prasArita karane vAle zramaNa varga ke prati pUrNa zraddhA-samarpaNa; aise dRSTa kriyA-kalApoM kA AcaraNa jinase uparokta samyak dharma-mArga, ise prarUpita karane vAle tIrthaMkaroM, tathA ise pracArita-prasArita karane vAle zramaNa varga ke prati bhakti-bhAva prakaTa ho (sudRSTa paramArtha sevanA); bhraSTa prajJA vAloM ke sAtha se bacanA (vyApanna-varjanA) tathA mithyAdRSTiyoM ke siddhAntoM kA anusaraNa nahIM karanA (kudarzana-varjanA) ye samyagdarzana ke cAra aMga haiN| hitakArI samyagdarzana ke ye cAroM aMga akSuNNa hone caahiye| inameM se eka bhI aMga kA akSata na honA samyagdarzana ke aMga-bhaMga ke samAna hai| samyaktva AdhyAtmamArgI ke liye dRr3ha saMbala ke rUpa meM zraddhA-vizvAsa rUpa hotA hai| usake guNa-doSa bhI isakI isI vyAkhyA ke anurUpa haiN| samyaktva ke ATha doSa va unake nivAraka guNa nimnAnusAra haiM:' samyaktva ke doSa samyaktva ke guNa zaMkA - jina-vacano para zaMkA, niHzaMkita - zaMkA-mukti, kAMkSA - sAMsArika bhogoM kI icchA, niHkAMkSita - icchA-mukti, vicikitsA - AdhyAtma aruci, nirviMcikitsA - AdhyAtmaruci, mUDhadRSTi - dharma-bodha kA abhAva, amUDhadRSTi - dharma-bodhagamyatA, anupagUhana - dharma-arakSaNatA, upagUhana - dharma-rakSaNatA, asthitikaraNa - dharmacyutoM ke prati sthitikaraNa - dharma-cyutoM ko dharma upekSAbhAva, meM punaH sthira karanA, Is i ' n x ii w 1. uttarAdhyayanasUtra, 28.31. 2. zramaNapratikramaNasUtra, 6. 3. pAkSikAdi aticAra (darzanAcAra ke ATha aticAra), 2.

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XXXII : paMcaliMgIprakaraNam 7. avAtsalya - sAdharmikoM ke prati vAtsalya - sAdharmikoM ke prati anurAga kA abhAva, svAbhAvika anurAga, aprabhAvanA - dharmonnati ke liye prabhAvanA - dharmonnati ke liye prayAsarata nahIM rhnaa| prayAsarata rhnaa| samyagdarzana ke prakAra - samyaktva ke prakaTa hone ke hetu se yaha do prakAra kA ho sakatA hai - 1. nisarga samyaktva jo svataH prAkRtika rUpa se utpanna hotA hai tathA 2. adhigama samyaktva jo kinhIM bAhya prakaraNoM se utpanna hotA hai| inheM nimna dasa vargoM meM baoNTA gayA hai: - 1. nisargaruci samyaktva - aisA samyaktva jo svataH pUrva-smaraNAdi se utpanna ho nisargaruci samyaktva kahalAtA hai| 2. upadezaruci samyaktva - jo kisI anya ke upadeza se utpanna ho vaha upadezaruci samyaktva hai| 3. AjJAruci samyaktva - AjJA kA artha hai bhagavAna jinezvara devoM ke vcn| jo samyaktva jina-vacano ke zravaNAdi se utpanna ho AjJAruci samyaktva kahalAtA hai| 4. sUtraruci samyaktva - Agama-zAstrAdi dharma-graMthoM ke adhyayana-zravaNa Adi se utpanna huvA samyaktva sUtraruci samyaktva kahalAtA hai| 5. bIjaruci samyaktva - AMzika samyaktva ke bIja se saMpUrNa samyaktva kA prApta honA bIjaruci samyaktva hai| 6. abhigamaruci samyaktva - Agama-zAstroM ke artha ke spaSTa hone para utpanna samyaktva abhigamaruci samyaktva kahalAtA hai| 7. vistAraruci samyaktva - Agama-vyAkhyA sAhitya ke pArAyaNoparAMta ___ utpanna hole vAlA samyaktva vistAraruci samyaktva kahalAtA hai| 8. kriyAruci samyaktva - dharma-kriyAoM ke karane se jo samyaktva

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Amukha : XXXIII utpanna hotA hai vaha kriyAruci samyaktva kahalAtA hai| 6. saMkSeparuci samyaktva - saMkSepa meM yaha samajha meM AjAnA ki sarvajJa jinezvara devoM ne jo bhI upadeza diyA hai vaha hitakArI va mokSadAyaka hai saMkSeparuci samyaktva kahalAtA hai| 10.dharmaruci samyaktva - jina pratipAdita dharma para pUrNa zraddhA rUpa samyaktva dharmaruci samyaktva hai| vartamAna kAla meM samyaktva prApti va use surakSita rakhane ke sAdhana haiM - suguru va suzAstroM prati zraddhA-bhakti va unakA upadeza-zravaNa va ptthn-paatthn| . prApta samyaktva ke asthAyitva yA sthAyitva ke hetu se yaha sAta mithyAtva-kAraNoM ke upazama, kSayopazama (kucha kAraNoM ke kSaya tathA anya kAraNoM ke upazama) yA saMpUrNa kSaya ke AdhAra para nimna tIna zreNiyoM meM vibhAjita kiyA gayA hai - 1. aupazamika samyaktva. - (1-4) cAra anaMtAnubaMdhI-kaSAyoM - anaMtAnubaMdhI-krodha, anaMtAnubaMdhI-mAna, anaMtAnubaMdhI-mAyA va anaMtAnubaMdhI-lobha; 5. mithyAdRSTijanaka mithyAtva-mohanIya karma, 6. samyakmithyAdRSTijanaka mizramohanIya karma tathA 7.samyagdRSTi ko AvRtta karane vAle samyaktva-mohanIya karma ke upazama se svalpa kAla ke liye prakaTa hone vAlA samyaktva aupazamika-samyaktva kahalAtA hai| yaha samyaktva asthAI hotA hai tathA isakI adhikatama sthiti eka aMtarmuhurta (48 minaTa se kama)' kI hotI hai| isa prakAra kA samyaktva mohanIya kamoM ke udaya meM Ane para tathA anaMtAnubaMdhI-kaSAyoM ke prAkaTya se punaH lupta ho jAtA hai| 2. kSAyopazamika samyaktva - inhIM sAta kAraNoM meM se kucha ke kSaya va 1 muhurta kA kAla-mAna 48 minaTa kA hotA hai ataH eka aMtarmuhurta 48 minaTa se kama kAla-mAna kA hotA hai|

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XXXIV : paMcaliMgIprakaraNam anyoM ke upazama se asthAI rUpa se prakaTa hone vAlA samyaktva kSAyopazamika-samyaktva kahalAtA hai / isakI utkRSTa sthiti 66 sAgaropama kI hotI hai / 3. kSAyika samyaktva yaha sAta mithyAtva - kAraNoM ke saMpUrNa kSaya se utpanna vaha sthAI samyaktva hotA hai jo eka bAra prakaTa hone para punaH lupta nahIM hotA hai / vyavahAra-naya va nizcaya - naya ke hetu se bhI samyaktva ko do vargoM meM rakhA gayA hai / yathAH 1. nizcaya - samyaktva yaha eka sthiti vizeSa hai jo kevala bhAvanA ke stara para hotI hai / isake koI bAhya sUcaka lakSaNa nahIM hote haiM tathA isa sthiti meM sAdhaka kevala svAtma ko hI samasta AdhyAtmika guNoM kA AdhAra mAna kara Atma- gaveSaNA dvArA hI unheM prakaTa karane ke liye kevala usI (nijAtmA ) para apanA dhyAna kendrita karatA hai / 2. vyavahAra - samyaktva yaha vaha dRSTa samyaktva hai jisake lakSaNa prakaTa rUpa meM sudeva, suguru va saddharma para zraddhA-bhakti ke rUpa meM dikhAI dete haiM / - aMta meM hama una kAraNoM kI samIkSA karate haiM jo ki samyaktva ko dRr3ha yA kSatigrasta karate haiM / jo pA~ca kAraNa samyaktva ko dRr3ha karate haiM ve haiM - 1. sthiratA jina pratipAdita dharma para aDiga vizvAsa rakhanA tathA usakA dRr3hatA se pAlana karanA sthiratA hai / - 2. prabhAvanA samyagdRSTi sAdhaka - zrAvaka ko sadaiva dharma kI unnati ke liye prayatnazIla rahanA cAhiye tathA jo bhI zaMkAe~ hoM, cAhe svadharmAnuyAiyoM dvArA athavA anya tIrthiyoM dvArA uThAI jAya, unakA samyak samAdhAna karane ke liye tatpara rahanA cAhiye /

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Amuqha : XXXV 3. bhakti samyagdRSTi sAdhaka - zrAvaka ko sadaiva dharma ke tIna staMbhoM deva (dharma-pravartaka jinezvara - deva, tIrthaMkara - deva), guru ( vartamAna meM dharmopadeza dene vAle zramaNa) va dharma ( jina - pratipAdita dharma) ke prati zraddhA va bhakti-bhAva se otaprota rahanA cAhiye / - 4. kauzala - samyagdRSTi sAdhaka-zrAvaka ko dharma-siddhAntoM kA pUrNa jJAna arjita karanA cAhiye tAki kabhI bhI kahIM bhI dharma para koI AkSepa kiyA jAya to usakA samyak prativAda kiyA jA sake / tathA 5. tIrthasevA - - samyagdRSTi sAdhaka - zrAvaka ko dharma - tIrtha ke cAroM aMgoM sAdhu, sAdhvI, zrAvaka, zrAvikA kI samucita sevA dekhabhAla karanI cAhiye tAki kisI ke mana meM kabhI bhI glAni yA arati kA bhAva paidA na ho / ina paoNca sAdhanoM dvArA samyagdarzana ko na kevala protsAhana milatA hai apitu usakI saMrakSA - surakSA bhI hotI hai / dUsare ve pA~ca kAraNa jinase samyagdarzana kI hAni hotI hai, ve haiM 1. zaMkA jina - vacanoM para zaMkA va avizvAsa samyagdarzana ko malina karate haiN| kaI bAra aisA hotA hai ki hama kisI cIja ko samajha nahIM pAte haiM tathA usakI satyatA para zaMkA aura avizvAsa karane lagate haiN| zraddhA aura vizvAsa kI dRr3hatA isI meM hai ki aise avasaroM para hama sarvajJa tIrthaMkaroM ke vacanoM para zaMkA karane ke bajAya svayaM ke svalpa - jJAna kI sImA va nAsamajhI ko hI doSa deM / - 2. kAMkSA kAMkSA kA artha hai sAMsArika bhogoM kI lAlasA yA unake liye lAlAyita honA / kaI bAra aisA hotA hai ki hama kucha pralobhanoM kI ora AkarSita hote haiM tathA mithyA dharma-darzanoM ke jAla meM phaeNsa jAte haiM / samyagdRSTi sAdhaka ko hara kSaNa isa prakAra ke pralobhanoM se apane Apa ko bacAne ke prati sAvadhAna raha kara

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XXXVI : paMcaliMgIprakaraNam yaha vicAra karanA cAhiye ki sarvajJa-praNIta dharma ke samAna hitakArI anya koI bhI dharma nahIM ho sakatA hai tathA aisA soca kara sva-dharma, sva-samyaktva ke prati AsthAvAna bane rahanA caahiye| aise vicAravAna sAdhaka ko kabhI bhI sAMsArika hita-lAbha ke liye bhI anya mithyAvAdiyoM kI ora dekhane kI AvazyakatA pratIta nahIM hotii| 3. vicikitsA - sva-dharma pAlana ke phala ke prati sazaMkita honA vicikitsA hai| karma-siddhAnta ke anusAra bhI hamAre kiye gae puNya va pApa karma turaMta phaladAyI nahIM hote haiN| karma karane va usakA phala milane ke bIca eka samayAntarAla hotA hai jise 'abAdhAkAla' kahate haiN| koI bhI karma abAdhAkAla ke pazcAta hI udaya meM Akara phala detA hai| ataH yadi hameM apane puNya-koM kA phala turaMta prApta na ho athavA puNya karate huve bhI duHkhada phala-vipAka prApta ho to hameM nirAza nahIM honA cAhiye apitu yaha socanA cAhiye ki vartamAna meM hamAre azubha karmoM kA udaya cala rahA hai aura hamAre zubha-karma bhI samaya Ane para nizcita rUpa se phala deMge hii| yaha nirAzA kA bhAva va isake pariNAma svarUpa hamAre mana me dharma-phala ke prati utpanna zaMkA hI vicikitsA hai jisase hameM dUra rahanA caahiye| 4. parapASaMDa-prazaMsA (paradarzana ke prati prazaMsA bhAva) - sAmAnyatayA yaha dekhA jAtA hai ki ghaTiyA mAla baDhiyA pekiMga meM AtA hai| mithyAdarzana bhI isI prakAra bahuta baDhiyA DhaMga se prastuta kiye jAte haiM tathA bhole-bhAle loga unakI ora AkarSita hokara unakI prazaMsA karate huve unake jAla meM phaMsa jAte haiN| eka samyagdRSTi sAdhaka ko isa prakAra ke mAyAjAla ko samajhane meM sakSama honA cAhiye tathA satya-pakSa ko nahIM chor3anA caahiye| agara usakA viveka jAgRta hai to use koI bhI mithyAdarzana, cAhe vaha kitanA hI AkarSaka kyoM na ho, prazaMsanIya nahIM lagegA tathA use samyagdarzana se nahIM DigA paaegaa|

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Amukha : XXXVII 5. parapASaMDa-saMstava (paradarzana kA paricaya) - jaba hama kisI vastu, vyakti yA vicAra ke niraMtara saMparka meM Ate rahate haiM to aksara aparipakva mastiSka meM unake prati guNa-doSoM kA Akalana kiye binA hI AkarSaNa paidA hone lagatA hai| bahuta purAnI kahAvata hai - 'paricaya se pragADhatA baDhatI hai| ataH hama kisa prakAra ke vyaktiyoM va vicAroM se paricita hote haiM isa bAre meM hameM atyaMta sAvadhAna rahanA caahiye| mithyAdarzanoM se paricaya se samyaktva kI hAni hokara svayaM kI dRSTi vikRta hone kI hI saMbhAvanA banatI hai, ataH jJAniyoM ne aparipakva sAdhakoM ke liye anya darzanoM se paricaya meM sAvadhAnI baratane kA Adeza diyA hai| isakA eka aura pakSa bhI hai - vyakti apane sAthiyoM se jAnA jAtA hai, usakI pratiSThA yA niMdA meM usake saMgI-sAthiyoM kA bhI bahu bar3A hAtha hotA hai| ataH isa laukika kAraNa se bhI mithyAdarzaniyoM se saMparka rakhanA tyAjya hai| aMta meM samyagdarzana ke bAre meM yahI kahanA ucita hogA ki 'samyagdarzana kI prApti tIna loka ke aizvarya se bhI acchI hai|" paMcaliMgIprakaraNam : samIkSAtmaka paricaya sAmAnya paricaya : 'paMcaliMgIprakaraNam' samyaktva ke pA~ca liMgoM kA vivecana karane vAlA kharataragaccha ke AdhAcArya zrImajjinezvarasUri dvArA viracita eka adbhuta graMtha hai jisameM gAthA saMkhyA 1 meM samyaktva ke pA~ca liMgoM kA nAmanirdeza kiyA gayA hai; gAthA saMkhyA 2 se 13 taka upazamaliMga para, gAthA saMkhyA 14 se 32 taka saMvegaliMga para, gAthA saMkhyA 33 se 52 taka nirvedaliMga para, gAthA saMkhyA 53 se 77 taka anukampAliMga para, va gAthAsaMkhyA 78 se 100 taka AstikyaliMga para gahana vizleSaNAtmaka ciMtana kiyA gayA hai| ' zivArya, bhagavatI ArAdhanA, 742.

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XXXVIII : paMcaliMgIprakaraNam graMtha kI bhASA va zailI : isa graMtha kI racanA jaina mahArASTrI prAkRta meM gAthA chaMda meM eka sarasa kAvyAtmaka kRti ke rUpa meM kI gaI hai| graMtha kA AkAra : yaha graMtha 101 gAthApramANa hai| isake saTIka saMskaraNa meM 187 patraka haiN| graMtha kA racanAkAla : yadyapi isa graMtha ke racanAkAla ke saMbaMdha meM koI nizcita tithi prApta nahIM hotI hai, phira bhI prApta pramANoM ke AdhAra para isakA racanAkAla vikrama kI gyArahavIM zatAbdi kA aMtima caturthAMza ThaharatA hai| upalabdha prati : isa graMtha kI upalabdha prati kA prakAzana zrImadarhatsiddhAMta pAraMgata zrImajjinapatisUriviracita vRhavRitti TIkA sahita va upAdhyAya zrI jinapAlagaNi saMkalita TippaNiyoM se samAlaMkRta zrI jinadattasUri prAcIna pustakoddhAra phaMDa dvArA arham graMthAMka 10 ke rUpa meM AcArya kRpAcaMdajI mahArAja, navA upAsarA, gopIpurA, sUrata dvArA san 1616 meM huA hai| paMcaliMgIprakaraNam kI viSayavastu - isa graMtha kI viSayavastu samyaktva ke pA~ca liMgoM kA vivecana hai| zAstrakAra ne prathama gAthA meM hI samyaktva ke pA~ca liMgoM - upazama, saMvega, nirveda, anukampA, va Astikya - kA nAmanirdeza kiyA hai, tathA yaha bhI iMgita kiyA hai ki yaha graMtha gAthA chaMda meM nibaddha hai|' upazamaliMga : dUsarI se terahavIM gAthAoM meM prathama samyaktvaliMga - upazama kA vivecana karate hue AcArya vibhinna toM se yaha siddha karate haiM ki mithyAbhiniveza kA upazama na ki anantAnubaMdhI kaSAyoM kA upazama samyaktvaliMga hai| unake anusAra atattva ke prati ruci mithyAtva kA __ paMcaliMgIprakaraNam, 1. vahI, 2.

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Amukha : XXXIX lakSaNa hai, anantAnubaMdhI kaSAya kA nhiiN|' zAstrakAra ke anusAra mithyAbhinivezaka ceSTA sUtraviruddha, gItArthoM ke viparIta, anAcIrNa va mithyAtvasAdhikA hai| guNiyoM kA apaharaNa, apavAdapadoM kA Alambana, sajJAna kA abhimAna, gItArthaniSiddha tattva kA grahaNa va dhUrtatApUrvaka apane pakSa ko siddha karane kI yuktiyA~ asadgraha haiM tathA janaraMjana ke liye kI jAne vAlI kriyAe~ samyaktva kI bodhaka nahIM hotI haiN| saMvegaliMga : graMtha kI caudahavIM se battIsavIM gAthAoM meM saMvega nAmaka dvitIya samyaktvaliMga kA vivecana kiyA gayA hai| prAraMbha meM hI batAyA gayA hai ki samyagdRSTi jIva karmavazAt viSayAsakta hote hue bhI unakA svarUpaciMtana karane se mana se virakti kA icchuka hotA hai| viSaya bhogate samaya sukhakara hote hue bhI aMtataH duHkhadAyI hote haiN| isa viSayecchA ke vazIbhUta hokara jIva kITavat mala-mUtradvAra meM krIr3Arata hotA hai tathA AraMbha, parigraha, Adi ke liye aneka kaSToM ko bhogatA hai va pApabaMdha bhI karatA hai jisase use naraka-tiryaMca gatiyoM meM aneka duHkha bhogane par3ate haiN| viSayoM kI heyatA kA pratipAdana karate hue kahA hai ki yadi viSaya upAdeya hote to cakravartI, baladeva, Adi mahApuruSa unakA tyAga kyoM karate? viSayoM kI to icchA mAtra hI bhavabhramaNakArI hai| mokSasukha ke liye prayatna karanA cAhiye kyoMki vaha prazamasukha se bhI anantaguNa sukhakArI hai| isIliye sAdhupuruSa AmravarodhI va vahI, 3. vahI, 10. vahI, 11-13. vahI, 14. vahI, 15. vahI, 16-18. vahI, 16-20. vahI, 22-23.

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XL : paMcaliMgIprakaraNam tapapUrvaka nirjarA karane vAle hote haiN|' guNiyoM kA bahumAna karane vAlA va strI-putrAdi meM maMdasnehavAlA sAdhaka jinazAsana kI prabhAvanA karane vAlA hotA hai; vaha sAMsArika abhyudaya se harSita nahIM hokara AraMbha-samAraMbha meM hone vAle sAvadyakarma ke liye pazcAtApa karatA hai| apanI dhana-saMpadA ke prati bhI usakI anAsakti ke kAraNa vaha utane mAtra ko hI sArthaka mAnatA hai jitanI ki vaha deva-guru ke prati arpaNa karatA hai, zeSa ko vaha anarthakArI va bhavavarddhaka mAnatA hai| nirvedaliMga : graMtha kI tetIsavIM se bAvanavIM gAthAoM meM tRtIya samyaktvaliMga - nirveda kA vivecana hai| isake prAraMbha meM hI samyagdRSTi jIva ke saMsAra ke gahana duHkhoM se udvigna hokara virakti ke bAre meM vicAra karane kA ullekha karate hue usake dvArA aneka bAra caturgati meM bhramaNa karate hue naraka-tiryaMcAdi gatiyoM meM duHsaha duHkha bhogane kA varNana hai| AtmA mithyAvAdi kAraNoM se ananta karmoM kA baMdha karatA hai jisase vaha asaMkhyAta kAla taka narakoM meM kuMbhIpAkAdi agniyoM meM pakAyA jAtA hai; naraka se nikalakara vaha tiryaMcagati va vahA~ se phira narakagati meM utpanna hotA hai| azubha karmodaya se manuSya janma meM bhI vaha hIna kula-jAti meM paidA hokara duSprayukta hone kA duHkha bhogatA hai, aneka vyAdhyioM se grasta hotA hai, garIbI kI mAra jhelatA hai, iSTaviyoga va aniSTayoga kI pIr3A bhogatA hai, tathA ciMtA-saMtApAdi se atyaMta duHkhI hokara maratA hai| devagati meM bhI use cyavanoparAMta tiryaMcagati meM utpanna hone kA bhaya satAtA hai, ataH samyagdRSTi AtmA bhUta, vartamAna va bhaviSya kAla meM bhI bhavabhramaNa meM hone vAle kaSToM kA ciMtana karatA vahI, 24. vahI, 26-30. vahI, 31.. vahI, 33-34. vahI, 35-38. vahI, 36-42.

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anukampAliMga : graMtha kI 53vIM se 77vIM gAthAoM meM caturtha samyaktvaliMga anukampA kA vivecana kiyA gayA hai| samyagdRSTi vyakti anukampAvAna hotA hai / vaha sadaiva dUsaroM ke duHkha dUra karane ke bAre meM vicAra karatA rahatA hai tathA socatA hai ki use bhavya jIvoM kA saMsAra - duHkha dUra karake unheM mukti dilAne kA upAya karanA hI cAhiye / ' vaha socatA hai ki jinadharma saMsAramukti kA ekamAtra upAya hai, ataH maiM apane nyAyopArjita dhana se eka bhavya jinamaMdira kA nirmANa karAkara usameM suMdara va manamohaka jinapratimA kI pratiSThA karavAUMgA jisake darzana mAtra se hI bhavyajIva samyagdarzana prApta kreNge| aneka yuktiyoM se jinAlayanirmANa meM hone vAlI trasa - sthAvara jIvoM kI hiMsA ko anukampA siddha karate hue zAstrakAra paramatanirasana va svamatasthApanA dvArA samyagdarzana kI pratiSThA ke liye jaina muniyoM ke liye bhI parasamayajJatA kI AvazyakatA ko pratipAdita karate haiN| isI krama meM dAna dene meM pAtrApAtra viveka va lokAcAra ke nirvahanArtha bhI ghara Ae apAtra yAcaka ko dAna dene meM sAvadyakarma na ho aisA dhyAna rakhane kI 9 vahI, 43-45. 2 vahI, 47-46. 3 vahI, 50 -51. vahI, 52. vahI, 53-54. 6 vahI, 55-57. vahI, 61-64. 4 Amukha : XLI huA saMsAra se virakti kA anubhava karatA hai| vaha saMsAra kI anityatA, azaraNatA Adi kA ciMtana karatA huA mahAna duHkha kA anubhava karatA hai, va virakti ko prApta hotA hai / vaha sAMsArika baMdhanoM ke tyAgI sAdhuoM ko dhanya mAnatA hai, tathA sAMsArika sukhoM kA bhogopabhoga karatA huA bhI unameM Asakti nahIM rakhatA hai / vaha samyagdRSTi sAdhaka isa prakAra kI nirveda bhAvanA vAlA hotA hai / 5 7

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XLIL : paMcaliMgIprakaraNam AvazyakatA para bala dete haiM, tathA jaina muniyoM ke liye kuveM, bAvar3I, tAlAba, Adi khanana karavAne va kRSi, pazupAlana, Adi vyavasAya karane, dAnazAlAe~ khulavAne aura rAjanIti, jyotiSa, dhAtuvedha, dhanurveda Adi ke upadeza na dene kI maryAdA batalAte haiN|' isa bhAga kA samApana karate hue zAstrakAra kahate haiM ki isa prakAra ke anukampA-pariNAma . vAlA jIva samyagdRSTi hotA hai| AstikyaliMga : graMtha kI 75vIM se 100vIM gAthAoM meM paMcama samyaktvaliMga - Astikya kA vivecana kiyA gayA hai| isameM AtmA ke astitva para AsthA rakhanA Avazyaka batAyA gayA hai| bauddha kSaNikavAda va Alaya vijJAnavAda kA nirasana karate hue zAstrakAra kahate haiM ki isase kartA aura bhoktA ke bhinna-bhinna hone kA prasaMga upasthita hotA hai jo ki yuktisaMgata nahIM hai| ekAtmavAda kA nirasana karate hue pratyeka prANizarIra ke liye eka bhinna AtmA kA honA va usakA svadehapramANatva siddha kiyA gayA hai| isake atirikta dharma, adharma, AkAza, kAla, va pudgala rUpI ajIva tattva ke astitva ko pramANita kiyA gayA hai| Age kI gAthAoM meM puNya-pApa, Asava, saMvara, nirjarA, baMdha" va SaDdarzanAbhimata mokSa kI avadhAraNA kA nirUpaNa vahI, 65-72, 75-76. vahI, 77. vahI, 78. vahI, 76-81. vahI, 82-83. vahI, 84-85. vahI, 86. vahI, 87-60. vahI, 61. 62. vahI, 63. vahI, 64-68.

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Amukha : XLIII karate hue siddhAtmA ke lakSaNoM kA ananta jJeyapadArthajJAna va anantajJAna meM bheda karate hue pratipAdana kiyA gayA hai / ' upasaMhAra : graMtha kA upasaMhAra karate hue zAstrakAra kahate haiM ki ina samyaktavaliMgoM se pariNata bhAvanA se yukta jIva samyagdRSTi hote haiM ataH ye liMga apane sAdhya (samyaktva) se avinAbhAvI haiN| graMtha kA vyAkhyA sAhitya : paMcaliMgIprakaraNa para AcArya jinapatisUri dvArA viracita saMskRta vRhadvRtti prApta hai / graMthakAra zrImajjinezvarasUri janma aura prArambhika jIvana : AcArya jinezvarasUri ke janma saMvat kI nizcita jAnakArI upalabdha nahIM hai| prabhAvakacarita ke anusAra ve madhyadezavAsI brAhmaNa kula ke the, unake pitA kA nAma kRSNa thA, unakA gArhasthakAla kA nAma zrIdhara thA tathA unake anuja kA nAma zrIpati thaa| donoM bhAI bar3e medhAvI the / ekadA ve dezaTana karate hue dhArA nagarI phuNce| vahA~ ke dharmaniSTha zreSThi lakSmIpati ke mAdhyama se unakA paricaya tAtkAlIna prabhAvaka AcArya varddhamAnasUri se huA / AcArya bhI donoM medhAvI bhAIyoM se atyaMta prabhAvita hue| donoM bhAI AcAryazrI ke pAsa Ane lage va vairAgya prApta kara unake pAsa dIkSita hogae / varddhamAnAcArya neM unakI yogyatA dekhakara donoM ko AcAryapada pradAna kiyA tathA caityavAsiyoM ke mithyAcAra kA pratikAra karane ke liye prerita kiyA aura Adeza diyA ki ve aNahilapura pattana jAkara 9 2 vahI, 101. sAdhvI, DaoN. smitaprajJAzrI, yugapradhAna AcArya jinadattasUri kA jainadharma evaM sAhitya meM yogadAna, vicakSaNa samiti prakAzana, ahamadAbAda, 1666, pR. 3 vahI, 66-100. 4 27-36. prabhAvaka carita, pR. 162.

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XLIV : paMcaliMgIprakaraNam suvihita sAdhuoM ke liye vartamAna bAdhAoM ko apanI buddhi va zakti se dUra kreN| aNahilapura meM caityavAsiyoM kA bahuta jora hone se unheM Thaharane ke liye sthAna bhI kaThinAI se milA phira bhI vahA~ ke rAjapurohita ke mAdhyama se vahA~ ke rAjA durlabharAja meM unake guNoM se prabhAvita hokara eka upAzraya banavAne kA Adeza diyaa| saMbhavataH usI samaya se vasatiyoM yA upAzrayoM kI paraMparA kA prAraMbha huvaa|' caityavAsiyoM ke prabhAva meM janavirodha ke bIca aMtataH vikrama saMvata 1080 meM varddhamAnasUri va caityavAsiyoM ke bIca rAjA durlabharAja ke samakSa zAstrArtha honA nizcita huvaa| jisameM varddhamAnasUri kI ora se jinezvarasUri ne zAstrArtha kara caityavAsI surAcArya ko parAsta kiyaa| jinezvarasUri ke pakSa se sahamata hote hue rAjA ne kahA, "jinezvarasUri kA pakSa khraa"| tabhI se unakA samudAya kharataragaccha ke nAma se jAnA jAne lagA va jinazvarasUri usake AdhAcArya huve| jinezvarasUri kA kAlanirNaya : jinezvarasUri ke janma va svargavAsa kI tithiyoM upalabdha nahIM hone se unake kAla kA sahI nirNaya kara pAnA to saMbhava nahIM hai kiMtu nimna upalabdha pramANoM ke AdhAra para yaha anumAna avazya lagAyA jA sakatA hai ki ve vikrama kI gyArahavIM zatAbdi ke dvitIya caturthAMza se vikrama kI bArahavIM zatAbdi ke prathamAMza ke bIca huve hogeH - 1. apanI yuvAvasthA meM AcArya varddhamAnasUri ke pAsa dIkSita hokara unhoMne AcAryapada prApta kara vi. saM. 1080 meM caityavAsI surAcArya ke sAtha apane kAla kA sarvAdhika mahattvapUrNa dharmika vAda-vivAda kiyA thA, ataH unakI dIkSA unake jIvana ke tIsare dazaka meM yugapradhAna AcArya jinadattasUri . . ., pR. 26. vahI, pR. 31-33. 2

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Amukha : XLV vikramI gyArahavIM zatAbdi ke madhya meM kahIM honI caahiye| 2. unakI upalabdha kRtiyoM kA kAla vikramI gyArahavIM sadI ke aMtima caturthAMza se bArahavIM sadI kA prathamAMza hai|' jinezvarasUri kA kRtittva : jinezvarasUri ne kathAtmaka, vivaraNAtmaka evaM pramANa viSayaka aneka graMthoM kI racanA kI hai| unake dvArA racita nimna graMtha upalabdha haiM: - 1. AcArya haribhadrasUri ke 'aSTakaprakaraNa' kI 3374 zlokapramANa vistRta ttiikaa| 2. 'caityavaMdana vivaraNa' para 1000 zlokapramANa ttiikaa| 3. gRhastha ke AcAra-vyavahAra para 'SaTsthAnakaprakaraNa' graMtha kI rcnaa| 4. samyaktva ke pA~ca liMgoM kA vivecaka 'paMcaliMgIprakaraNa' nAmaka Alocya grNth| . 5. 'pramANalakSya yA pramANalakSaNa' nAmaka graMtha jisameM jainadarzanasammata tattva kI vistAra se carcA kI gaI hai| 6. 'kathAkoSaprakaraNavRtti' inake atirikta jinezvarasUri kI eka anupalabdha 18000 zloka pramANa kRti 'nirvANalIlAvatI kathA' prAkRta mahAkathA thI jo upanyAsa athavA kathA-koSa-prakaraNa ke rUpa meM thI, usakA kevala saMkSipta saMskRta rUpAMtaraNa upalabdha hai| jinezvarasUri kI guru-ziSya paraMparA : yaha to spaSTa hI hai ki jinezvarasUri ke guru AcArya varddhamAnasUri the| AcArya jinezvarasUri kA ziSya samudAya bhI ativizAla thaa| jinacandrasUri, abhayadevasUri, dhanezvarasUri, vahI pR. 34-35. vahI, pR. 33-35. 2

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XLVI : paMcaliMgIprakaraNam haribhadrasUri (yAkinIsUnU haribhadrasUri nahIM), prasannacandra, dharmadevagaNi, sahadevagaNi, sumatigaNi, Adi unake aneka vidvAn va medhAvI ziSya the| AcArya jinezvarasUri kA svargavAsa kaba huA yaha nizcita nahIM haiM kiMtu unake dvArA vi.saM. 1108 meM racita 'kathAkoSaprakaraNavRtti' va vi.saM. 1112 meM racita 'caityavaMdanavivaraNavRtti' prApta hai, ataH unhoMne isake bAda hI apanI nazvara deha kA tyAga kiyA hogA aisA anumAna hai| upasaMhAra - isa prakAra hama dekhate haiM ki 'paMcaliMgIprakaraNa' jainadarzana meM pratiSThita samyagdarzana ke paoNca bAhya sUcakoM (liMgoM) kA vizada vivecana karane vAlA graMtha hai| isake adhyayana-manana se jinadharma ke anuyAIyoM meM samyaktvabodha hokara samyagdarzana kI prApti hogI aisI AzA karanI caahiye| - DaoN. (karnala) dalapatasiMha bayA 'zreyasa' 'nIr3a', I-26, bhUpAlapurA, udayapura -313 001 (rAjasthAna) makara saMkrAnti, 14 janavarI, 2006. ' vahI, pR. 35.

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PANCALINGIPRAKARANAM PREFACE The Jaina tradition mentions ther combination of right-vision, right-knowledge, and right-conduct as the liberating path. Out of these three, too, the greatest importance has been given to the gaining of right-vision, because in its absence neither the knowledge remains right nor the conduct can be right. It is for this reason that the preceptors from the very ancient times have acknowledged it as the first step to liberation, the indicator of the liberating path, and the very basis of the right faith. Its importance can also be judged by the fact that the Lord Prophet (Bhagvan Mahavira) had himself declared that the person endowed with right-vision does no sin, while Kundakundacarya asserted in Bhavapahuda that a person without right-vision is like a moving corpse. In Uttaradhyayanasutra, Bhagvan Mahavira gave it a totally new dimension by saying that one who lacks right vision does not gain right knowledge; without the right knowledge the conduct does not become virtuous (right) and without right conduct there is no moksa or freedom from karmic bondage and without such freedom one cannot liberate and gain the "Damisanasovanami padhamam mokkhassa /" - Darsanpahuaa, 21. "Damisai mokkhamaggam/" - Bodhpahuda, 14. "Damsanamulao dhammo/" - Ibid, 2. "Samattadamsi na karei pavam"- Acaranga, 1/3/2. "Darisanamukko ya hoi calasavao /" - Bhavapahuda, 143.

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XLVIII : PANCALINGIPRAKARANAM ultimate accomplishment of eternal bliss. Many other works also reiterate that one who has a corrupted vision is the really corrupt one; one of corrupt conduct can liberate but one of corrupt vision cannot;2 that one of pure vision is the really pure one, and that it is only the one with right vision that can destroy the falsehood responsible for worldly transmigration." Describibg the virtues of a person with right vision, the scriptures say that such a person binds only very slight karmic bondages for his actions; 5 that whatever he does is for the sake of karmic separation; 6 that the rightly inclined souls are free of doubt, and consequently, free of fear as well; ? that they are constantly absorbed in self-contemplation only; 8 and that they are in the know of the worthy and the unworthy. Because of this significant importance of the subject of rightvision, it has been widely and deeply discussed and analysed in the Jaina philosophical works. Pancalingiprakaranam by Srimad Jinesvarasuri is also a work of the same genre. Appreciating the gravity of the subject, we have dealt with this Uttaradhyayanasutra, 28.30. Bhaktaparijna, 66. Moksapahuda, 39. Uttaradhyayanasutra, 29.61. Vandittusutra, 36. Samayasara, 193. Ibid, 228. Bhavapahuda, 31. Sutrapahuda, 5.

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PREFACE : XLIX introduction under the following heads: - 1. Right-vision : An appreciation, 2. A Critical Introduction of Pancalingiprakaranar, and 3. Life and works of Srimad Jinesvarasuri. RIGHT-VISION: AN APPRECIATION Everyone's Own Peep-hole - A. G. Gardiner, the famous essayist, said, "Everyone looks at the world outside him through his own peep-hole", this underlines the importance of having the right view. In the presence of the rightview the things appear in their right perspective and in its absence even the right things appear to be wrong and vice versa. The Jaina thinkers have delved deep on the subject of having the right-view or the right-vision or the right-belief or the right-faith or the rightinclination or the right-attitude or the right perspective. So much so that they consider it to be the very basis of the faith at the very root of it when they say that the faith is founded on the (right) view itself (Damsana mulao dhammo). Another view has it that those of corrupt conduct can correct themselves and liberate but those of corrupt vision cannot liberate. Here, we present the essential features of the RightView, as seen by the Jaina seers of yore and interpreted by the saints and scholars down the ages. Sreyas, Jaina Dharma : Jivan Dharma, Agam Ahimsa Samata Evam Prakrit Samsthan, Udaipur, 2004, pp. 93-110.

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L: PANCALINGIPRAKARANAM Darsan And Samyagdarsan - Darsan is defined as an expression of a living being's capacity for discrimination or the way it perceives things. In its true sense, it can be said to be the intuitive perception coupled with discretion. It has also been said to be the general view or conation of things by anybody in the general environment around oneself rather than specific perception or cognition, which is termed as knowledge. Thus a person or a living being for that matter, endowed with darsan develops a wider world-view rather than a limited one. This is what distinguishes conation (darsan) from cognition (jnana). This very conation when coupled with right discrimination that can give its holder a right perspective on things that he perceives around himself, becomes right-conation or Samyagdarsan. It goes without saying that the outlook of a conative seer is much wider in its scope and it includes diverse points of view. In other words we can say that a seer has a synoptic view or a holistic view on things, which is completely comprehensive. In the context of a religious philosophy, however, it would mean having the right-faith or an unwavering belief in that faith. This brings us to the two meanings given to the word Samyagdarsan - 1. Right-view and 2. Right-faith. In the first sense, the Jaina view ascribes it the quality of having a right-view by rising above attachment and aversion. It implies that one rises above dogma and parochialism. In the second sense it is synonymous with deep devotion and firm belief in the views presented by the Prophets that propounded the faith we follow. Here, it is implied that we, the ordinary believers are not wise enough to have a completely

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PREFACE: LI comprehensive view and, therefore, we must steadfastly believe in the view presented by the Prophets, who had such comprehensive vision. The Jaina analysts have, over the ages, subscribed to the latter meaning of the term Samyagdarsan. Vacak Umasvati's Tattvarthasu tra mentions, at the very outset that Samyagdarsan is nothing but a firm belief in the elments enunciated by the seers (Prophets). Here, we must not gloss over the fact that taken in its second sense, the meaning of darsan militates against a man's reason, against the very speciality that sets him apart from the animal world. However, this is not an irreconcilable conflict. As long as man's reason looks outwards, it is in conflict with faith; as soon as it starts looking inwards or becomes introspective it gives rise to faith. It not only becomes an aid to faith but an integral part of it. The Importance Of Right-view To realise the full import of right-view, we must appreciate the dreadful nature of false-vision and gauge the harm that can come our way by having it. It has been said that false-vision is the ultimate disease, the ultimate darkness, the ultimate enemy and the ultimate poison. It is the greatest disease because the physical maladies adversely affect only the body, the mental illnesses do so to the mind but false vision corrupts the very soul. It is the darkest of the dark because even the darkest of night can be lighted by a mere lamp but the soul in the grip of false-vision cannot see right even in the broad day-light. It is the most potent enemy, for the other enemies only harm our worldly interests but it hurts to the very core and condemns the false-visioned to eternal cycle of worldly transmigration. It is,

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LII: PANCALINGIPRAKARANAM also, the most fatal poison since it kills the spirit rather than the body. Its importance had been realised from the very early stage as is evident from the first place accorded to it amongst the three gems of the path of spiritual emancipation, namely - Samyagdarsan (Rightview), Samyagjnana (Right-knowledge) and Samyakcaritra (Rightconduct). The Tattvartha-sutra very clearly states that these three, in that order, constitute the liberating path. From the spiritual point of view, the ultimate goal of every living being is liberation from miserable mundane existence. All that aids the realisation of that goal is important. Again, it is quite logical to think that one can liberate by following the religious faith. The importance of Samyagdarsan or the right faith lies in the fact that it is at the very root of the religious faith (Damsana-mulao dhammo). Another view holds that liberation is possible by adhering to the ethical norms that constitute the right-conduct. Again, the logic tells us that the knowledge of the right-conduct is possible only through the right-knowledge, which is, in turn, possible only through the right-view. When information combines with perspective it becomes knowledge. In the absence of the right-perspective, given to us by holding the right-view, the knowledge becomes only a set of information and is not integrated with the intellect to be assimilated as right-knowledge. It is the perspective that converts information into knowledge and the right-perspective converts the information into right-knowledge. Therefore, there is a lot of substance to the saying contained in the 30th verse of the 28th chapter of the Uttaradhyayanasu tra - 'one who lacks vision, lacks knowledge; without knowledge the conduct does not become virtuous and without the virtuous (right)

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PREFACE : LIII conduct there is no liberation.' The most important spiritual feature of right-vision is that it keeps the aspirant, endowed with it, free from sinful pursuits. The very first Jaina primary canonical scripture, Acaranga says - 'the right-visioned aspirant commits no sin (Sammattadamsi na karei pa vam).' There are several reasons why it is so. 1. Firstly, the right-visioned aspirant sees things in their right perspective. His view of the fundamental verities is as it should be. He distinguishes the living from the non-living and thereby establishes a unity between his own self and the other living beings and treats them as such. He is, therefore, able to observe non--violence as per the dictates of his station in life. 2. Secondly, such an aspirant, by virtue of his subsided passions, controls his drives and passions and remains away from sinful pursuits. 3. Thirdly, he is able to appreciate the duality of the soul and the body and, thereby, distinguish between the matters spiritual and those that are physical. By concentrating on the spiritually beneficial pursuits, he remains free from sins. 4. Fourthly, he is able to appreciate the miserable nature of worldly existence and, therefore, strives for liberation. 5. Fifthly, his detached attitude keeps him away from many a sin. 6. Sixthly, he has a realistie view about the pleasure and pain, loss and gain, and honour and insult and is not unduly perturbed by them and, therefore, is not given to sins of

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LIV : PANCALINGIPRAKARANAM revenge, retribution, despondence or anger, all of which ultimately result in committing of sins. 7. Seventhly, his discretion helps him in choosing the right from the wrong. 8. Eighthly, he is aware of the transient nature of life and wishes to spend his life in spiritually beneficial pursuits rather than wasting it in sinful ones. 9. Next, he realises the futility and ultimately painful nature of all sensory pleasures and, therefore does not lead a life of indulgence. 10. Next, his actions are in tune with his thoughts which are pious at the very least and spiritual at large. 11. Again, the right visioned aspirant is afraid of only one thing in his life and that is committing sins. This fear of sins keeps him away from them and leads him to virtuous piety and righteousness. From the worldly point of view also, the importance of having a right-view cannot be denied. How the perspective changes the attitude of a person can be very well understood from this story from the Buddhist Jatakas. Once, the only son of an old lady passed away. She couldn't accept the fact of her son's death and insisted that the doctor should keep treating him. She not only cried inconsolably but also wouldn't let him be cremated. The old and sage doctor, who was treating her son, advised that she went and saw Lord Buddha, who might help her

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PREFACE: LV son. The old lady went to Lord Buddha and requested him to make her son well. Buddha knew that if he plainly told her that her son had died, she wouldn't believe Him. So, He told her to fetch a handful of mustard seeds from any household from the village that hadn't had a death in it. "I shall make your son alright as soon as you bring the mustard seeds", He said. The old lady rushed to the first house in the village and asked for the mustard grains. The lady of the house brought the grains readily and offered them to her. However, she couldn't accept the grains as she was told that the household had had deaths in the past. She faithfully went round each and every house in the village but couldn't find a single one that hadn't had deaths. Someone would say, "my father died here, my mother died here." Someone else would say, "only recently my son died in this very house." Dejected, the old lady went back to where Lord Buddha was and said that she couldn't find the mustard seeds as there was no household in the village that hadn't had deaths in the past. At this stage, Lord Buddha explained the reality about the births and deaths to her. He said, "all those that take birth certainly die, this is the way of the nature." Your son was born and lived the entitled life. He had to die now. There is no escape from death", He said. This changed the old lady's perspective on death. The grief of losing a son that seemed unbearable a little while ago did not seem so unbearable after this change of perspective.

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LVI : PANCALINGIPRAKARANAM The Indicators Of Right-view - Samyagdarsan or the right-belief has been said to be the very basis of dharma' - the faith. The belief (darsan) can be false (Mithyadarsan) as well as right (Samyagdarsan). Though it is an abstract and an internal phenomenon, it has its external indicators or signs, too. The following are the eight external signs of right-view or right belief according to the Digambara tradition of Jainism: - Sarvega An intense desire for salvation, Nirveda Detachment towards everything else, Ninda Condemnation for the falsehood, Garba Censure for the unrighteous, Upasama Cessation of evil ways. Bhakti Devotion for the faith, Vatsalya - Selfless affection, and Anukampa - Compassion. din & in ons These eight can, however, be included in the following five that are mentioned in the works of the Svetambara tradition - sama or Upasama including 'Ninda' and 'Garha. 2. Samvega - including Vatsalya'and 'Bhakti'. Nirveda - detachment from the mundane affairs, Anukampa, - compassionate disposition, and 5. Astikya - steadfast spiritual belief. Prasama And Upasama - The complete suppression of passions - anger, pride, guile and greed - and resultant state of spiritual calmness and serene tranquillity

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PREFACE : LVII is prasama. It includes upasama, which is only their partial subsidence. In the case of upasama, it is only the most persistent and infinitely bonding passions, called Anantanubandhi kasaya, that are subsided. Unless the infinitely bonding persistent passions are subsided, the subject cannot hope for the right vision to dawn, for such persistent passions cloud his vision. Once the stage of prasama is reached, the spiritual aspirant is at the verge of enlightenment or self-realisation. As the outer disposition of an aspirant is indicative of his inner calmness or otherwise, Prasama or Upasama are vital indicators of his right or false vision. However, according to the author of Pancalingiprakaranam, upsama is the subsidence of false vision or mithyatva. Samvega - The second sign of right vision is samivega or an intense desire to attain liberation from the miserable and spiritually inhibiting mundane existence. The state of purity of the soul is its natural state and there is no wonder that every rightly inclined soul desires to revert back to it, just as every traveller desires to reach back home from a tiring journey. As it is natural for every traveller, who is not a homeless nomad, to wish to come back home, so the case with every soul, which is not false-visioned, is to crave to reach the home ground of liberation. Nirveda - Nirveda is the psychic state in which the aspirant constantly feels that his worldly existence is like a prison where he has been

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LVIII: PANCALINGIPRAKARANAM imprisoned. He feels the futility of the worldly relations and mundane affairs from the spiritual point of view and develops a sense of detachment towards the mundane. This neutral or detached disposition is evident in his every action. He does everything expected of him but as a matter of duty, without any sense of involvement and attachment. This sense of detachment is the third sign of right-vision. Anukampa - Anukampa or compassion is the fourth sign of right-vision. An aspirant imbued with compassion is not only moved by others' sorrows and sufferings, but is also aware of the sufferings that the karmic bondage and worldly existence have wrought upon his own soul. As much as he is eager to mitigate the sufferings of the others by helping them I whatever way possible, he is equally eager to mitigate his own sufferings by leaning on to spirituality. Astikya Finally, the right-visioned aspirant can be recognised by his unwavering faith in the existence of nine fundamental elements: soul, non-soul, merit, demerit, karmic influx, karmic bondage, karmic stoppage, karmic separation, and freedom from karmic bondage. He believes in the existence of the universe with hellish grounds, heavens, human and animal world and the land of the liberated souls, which is the ultimate destination of all the souls. This firm belief keeps him on the right-track and gives him the wherewithal to achieve liberation from the mundane existence and reach the land of

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the liberated. Four Organs Of Right-vision - PREFACE: LIX There are four well-defined organs of Right-vision. They are 1. Acquaintance with the ultimate meaning and aim of life (Paramartha-samstava) that includes a sense of deep devotion to the right path, its propounding Prophets and the preceptors that propagate it, 2. Visible practice of activities that lead to the ultimate goal like devotion and worship of the right faith and its propounding Prophets and preceptors (Sudrsta Paramartha-sevana), 3. Shunning the company of those of corrupted vision (Vyapanna-varjana) and 4. Not following the precepts of the false faiths (Kudarsanavarjana) are the four limbs of right-vision. The wholesome right-vision has all these limbs intact. If any of these is not intact such vision can, at best, be only lame or mutilated. Samyaktva or the right-belief has the following eight attributes and their corresponding flaws: " 1 1. Uttaradhyayanasutra, 28.31. 2. Sramnapratikramanasutra, 6. 3. Paksikadi Aticara, 2.

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LX : PANCALINGIPRAKARANAM Ser. a. Flaws Attributes Sarika (Sarika) - doubt. - Nissarikiya (Nihsarikita) or freedom from doubt. Karikha (Kariksa) - desire. Nikkarikhiya (Nihkariksita) - freedom from desire. Vigiccha (Vicikitsa) - Nivigiccha (Nirvicikitsa) - revulsion. Freedom from revulsion. Mudhaditthi (MudhadTsti) - Amudhaditthi (Amudhadusti) - Non-comprehension. Comprehension of the faith. Anupaguhana - Non- Upaguhana - Protection of the protection of the faith. faith. Asthitikarana - Non- Sthitikarana - Firming of the firming of the deviants. deviants. Avatsalya - Non-affection Vatsalya - Affection for the for the faithful followers of faithful followers of the faith, the faith, and and Aprabhavana - Non- Prabhavana - Promotion of the promotion of the faith. faith. Types Of Right-vision - From the point of view of dawning of the right vision, it can be of two types - 1. Naturally dawning and 2. Dawning through external stimulation. These have been further categorised into the following ten categories: - 1. Nisargaruci - The right-vision that dawns naturally by virtue of earlier recall, etc.

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PREFACE : LXI 2. Upadesaruci - The right vision that dawns by someone else's preaching, 3. Ajnaruci - The right vision that dawns through the teaching of the Lords Jina, which is referred to as instruction or ajna. 4. Sutraruci - The right vision that dawns by studying scriptures, 5. Bijaruci - The right vision that dawns by germination of the seed of one part of right-vision that ultimately grows into comprehensive right-vision. 6. Abhigamaruci - The right vision that dawns when the meaning of the canonical texts becomes clear, 7. Vistararuci - The right vision that dawns by studying the explanatory literature on the scriptures, 8. Kriyaruci - The right vision that dawns through various religious activities, 9. Sarkseparuci - The right-vision that dawns by knowing, in nut-shell, that whatever has been preached by the Lords Jina is true and beneficial, and 10. Dharmaruci - The right-vision that dawns by believing in the fundamental elements stated by the Lords Jina. In the present times the sources of acquiring right-vision and maintaining it are - serving the right preceptors, listening to their discourses and studying the scriptures.

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LXII: PANCALINGIPRAKARANAM From the point of view of stability the right-vision has been said to be of the following three categories, which comes about by suppression (upasama) or destruction cum suppression (ksayopasama) or the destruction (ksaya) of one or the other or all of the seven types of bonded karma-matter - 1-4. Infinitely bonding persistent passions, namely anger, pride, guile and greed (Anantanubandhi krodha, mana, maya, lobha), 5. Falsehood producing deluding karma (Mithyatva Mohaniya Karma), 6. Mixed delusion producing karma (Misra Mohaniya Karma) and 7. Right-vision obscuring deluding karma (Samyaktva Mohaniya Karma) that produce false-vision and inhibits the right one: - 1. Aupasamika Samyaktva - This is the right-vision that comes into being only through suppression of the aforementioned seven types of karma and is temporary, its duration being limited up to a period of less than one muhurta (48 minutes approx.). This type of right-vision vanishes when the deluding karma comes to fruition and the passions come to the fore. 2. Ksayopasamika Samyaktva - This type of right-vision comes into being through the suppression of some and destruction of the others of the aforementioned seven types of karma. It is also temporary and lasts up to a maximum duration of 66 Sagaropama. 3. Ksayika Samyaktva - This is the permanent type of right vision that comes into being by complete destruction of the aforementioned seven types of karma. This type does not

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PREFACE : LXIII lapse after it dawns. From the angle of absolute and practical standpoints, again, the right vision is of two types - 1. The absolute right-vision is only a state of mind and does not manifest itself in the form of devotion or worship of any deity etc. It considers the own soul itself as the treasure of all spiritual virtues that are waiting to be revealed through self exploration. 2. On the other hand practical right-vision is visible in the form of devotion and worship of the prophets, preceptors and propagators of the right-faith. Lastly, let us have a look at the five means that promote rightvision and the other five that endanger it. The five that promote it are 1. Stability (Sthirata), to believe in and steadfastly adhere to the path of liberation preached by the Lords Jina is stability. 2. Promotion Of The Faith (Prabhavana) - the right-visioned aspirant must consciously promote the right-faith and dispel the doubts that arise from within or without 3. Devotion (Bhakti) - the right visioned aspirant must remain devoted to the pillars of the faith such as its Prophets, preceptors and propagators. 4. Skill (Kausal) - To gain a complete knowledge of the tenets of the faith with reasons thereto so that one is able to clarify any doubts expressed about it.

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LXIV : PANCALINGIPRAKARANAM 5. Service To The Four Organs Of The Faith (Tirthaseva) - serving the four organs of the faith, namely - the monks, the nuns, the lay male followers and the lay female followers not only promotes the right-vision but also strengthens it. On the other hand, the five means that endanger the rightvision are - 1. Doubt (Sarka) - doubt and disbelief in the words of the Lords Jina tarnishes the right-vision. Sometimes we are unable to comprehend something and start doubting its veracity. The steadfast belief requires that on such occasions we only lament the limit of our intellect and not doubt the words of the Prophets who were omniscient. 2. Desire Or Lust For pleasures (Karksa) - At times it happens that we are attracted by certain temptations and fall prey to false-faiths. The right visioned aspirant must be constantly vigilant to guard against such inducements and remain firm in the belief that own faith is equally beneficial if not more and one does not have to look over one's shoulders for any worldly welfare. 3. Doubting The Result Of Following The Faith (Vicikitsa) - One must realise that all our actions - pious or otherwise - do not fructify immediately. There is always a gestation period after which they come to fruition. There is, therefore, no reason to despair if our pious deeds or religious practices do not yield immediate benefits. This despair and consequent doubt in the beneficial effects of the religious practices is

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PREFACE : LXV Vicikitsa. 4. Praising The Other Faiths (Parapasapda prasamsa) - it is a general observation that the poor merchandise comes in better packaging. The false-faiths are, similarly very well presented and they are, generally, able to attract more gullible people. A right-visioned aspirant ought to see through this guile and realise the truth of the matter and not fall prey to false propaganda. If he is discriminating enough, he will not be unduly attracted towards such other faiths, leave aside praising them. 5. Familiarity With The followers Of False faiths (Para pa sanda Paricaya) - Frequent contact with anyone has an induction effect on one's thoughts. 'Familiarity breeds friendship' is an age-old adage. One must, therefore, guard against who one fraternises with in the matters of the faith. Familiarity with those of the false faith is bound to corrupt one's own vision. Hence, the injunction to avoid contact with the others of the false faith. Also, 'one is known by the company one keeps.' If someone is seen in wrong company frequently, he is bound to be mistaken for being wrong * himself. Finally, it would be proper to say that dawn of right vision is better than gaining the material wealth of the three worlds. (Sivarya, Bhagavati Aradhana, 742).

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LXVI : PANCALINGIPRAKARANAM PANCALINGIPRAKARANAM : A CRITICAL INTRODUCTION General Introduction : Pancalingiprakaranam is a unique philosophical treatise by Srimad Jinesvarasuri that carries out a detailed analysis of the five indicators or signs of righteousness or right-vision. The first verse enunciates the names of the five signs; verses from 2nd to 13th deal with the first sign - Upasama or subsidence; those from 14th to 32nd with the second sign - Samvega or desire for liberation; the ones from 33rd to 52nd with the third sign - Nirveda or detachment; those from 53rd to 77th with the fourth sign - Anukampa or compassion, and the verses from 78th to 100th deal with the fifth sign of righteousness - Astikya or firm belief. The Language and Style : This work has been written in the Jaina Maharastri Prakt language, and in excellent poetic compositions in gatha metre. The Size of the Treatise : This work is in 101 Prakit gatha verses and its available published edition with a detailed Samskrt commentary by Acarya Sri Jinapatisuri is in 187 leaves in su tra format. The Period of Writing of This Work : Though no definite date has been indicated by the author as to when this treatise was written, from the evidence of the dates of his other avilable

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PREFACE : LXVII works, it may be surmised that it was written some time in last quarter of the 11" century V.E. The Available Copy : The available copy of Pancalingi-prakaranam was published, along with a Samskrt commentary by Acarya Sri Jinapatisuri and notes compiled by Upadhyaya Sri Jinapa lagani, by Acarya Sri Krpa Chandraji Maharaj, Nava Upasara, Gopipura, Surat for Sri Jinadattasuri Pracina Pustakoddhara Fund as the 10th title of Arham Granthamala, in the year 1919 A.D. The Subjectmatter of Pancalingiprakaranam : This treatise deals with the analytical description of five signs of righteousness : Upasama (subsidence), Samivega (desire for liberation), Nirveda (detachment), Anukampa (compa-ssion), and Astikya (firm belief). In the very first verse, the author has named the five signs and indicatred that it is composed in gatha metric poetry form.? Upasamalinga (Subsidence-sign) : In the 2nd to 13th verses of this work dealing with subsidence, the first sign of righteousness, the author variously proves that the subsidence of false vision and not that of infinitely bonding passions, is the sign Vikrami Era. Pancalingiprakaranam, 1.

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LXVIII : PANCALINGIPRAKARANAM of right-vision.' According to him, the interest in nonelements and their knowledge is the sign of false-vision and not that of infinitely bonding passions (Ananta-nubandhi Kasa ya)? The author emphasises that the activities that promote false-knowledge are against the scriptural dicates, anti canonlearned preceptors, unworthy of doing and that it aids falsehood. He goes on to say that forcible conversion of others' virtuous disciples, pride in the knowledge of elements, acceptance of what is forbidden by the canon-learned masters, and proving of one's view-point by taking recourse to deceit are bad deeds and that even monastic practices done for gaining name and fame do not indicate righteousness. Samvegalinga (Desire for Liberation) : In the 14th to 32nd verses of this work the author has discussed 'desire for liberation', which is the second sign of righteousness. In the very beginning it says that a rightly inclined soul thinks of the real (ultimately painful) nature of sensual pleasures even when he has to indulge in them due to the rise of the relevant (sata vedaniya) karma, and harbours the desire for leaving them." He realises that these sensual enjoyments are pleasant initially Ibid, 2. Ibid, 3. Ibid, 10. Ibid, 11-13. Ibid, 14.

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PREFACE : LXIX but result in misery, finally. By succumbing to such desires, a person, like a worm, indulges in deriving pleasure from the excretory organs of the female anatomy, and suffers many a misery for the sake of worldly affairs and accumulation of material wealth. As a result, he suffers untold painful sorrows and miseries in the hellish and subhuman species.? Emphasising the unworthiness of these worldly pleasures, the author says that if they were worthy of enjoyment, why would the great men like the Cakravartis (king-emperors), and Baladevas (the mighty ones) renounce them? 3 Leave alone enjoyment, even their desire results in worldly transmigration. He urges the aspirant readers to pursue the goal of freedom from karmic bondage, because it is infinitely more pleasurable as compared to the prasama or complete subsidence of passions. It is for this reason that the gentle aspirants resist karmic influx (karmasrava) and practice penance (tapa) for karmic separation (karma-nirjara). Further, one who reveres and honours the virtuous and has little attachment for the family promotes the Jina order and not revelling in worldly ascendance, he repents for the little violence that takes place during the course of performing his Ibid, 15. Ibid, 16-18. Ibid, 19. Ibid, 20. Ibid, 22-23. Ibid, 24.

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LXX : PANCALINGIPRAKARANAM daily chores. Also, he is so detached from his material wealth that he considers only that much as worthwhile as is used for serving the needs of the deity and the gurus and considers the remaining wealth as unworthy and the cause for increasing the wanderings in worldly transmigration.2 Nirvedalinga (Detachment From the Mundane) : The 33rd to 52nd verses of this work are devoted to the analysis of the third sign of righteouness - detachment. The righteous soul feels anxious and thinks about renunciation of the worldly life when it thinks about the mundane miseries suffered during transmigration in the four worldly species and about the unbearable sufferings in the hellish and subhuman species. Further, it says that due to the reasons like false-vision, etc, the soul bonds such karmic bondages that result in its being cooked and burnt in the fierce Kumbhipaka fires in the hells. On coming out of the hells, too, he gets reborn in sub-human species and as a hellish being fron there again. Even as a human being, it is born in lowly caste and family and suffers the misery of employment in demeaning tasks. There, it suffers disease and deprivation, separation from the desirable and association with the undesirable and dies a miserable Ibid, 29-30. Ibid, 31. Ibid, 33-34. Ibid, 35-38.

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PREFACE : LXXI death due to worry and misery.' Even in the heavenly rebirth, he is worried about his imminent departure from the heaven and rebirth in subhuman species. Like this, the righteous soul thinks of the past, present and future miseries and feels an aversion for the worldly existence. He also feels miserable when he thinks of ineternality and unsheltering nature of the world.In the final analysis, he considers the all-renounced monks as blessed and does not feel attached to the worldly pleasures even while enjoying them. Like this, the rightly inclined aspirant gains the detached disposition." Anukampulinga (Copassion-sign) : In the 53rd to 77 verses of this treatise, the author has discussed the fourth sign of righteousness - compassion. He says that a righteous person is compassionate and he always keeps thinking about mitigating others' miseries. He thinks that he must try for the liberation of the worldly beings from their worldly miseries. "As the liberating path propounded by Lords Jina is the only way to liberate the worldly souls, I shall get a magnificent Jina temple constructed with my lawfully earned wealth and get a fine Jina idol installed therein, so that the liberatable beholders Ibid, 39-42. Ibid, 43-45. Ibid, 47-49. Ibid, 50-51. Ibid, 52. Ibid, 53-54.

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LXXII : PANCALINGIPRAKARANAM may gain right-vision", he thinks.' Variously, the author proves that, in ultimate analysis, the violence towards the immobile and mobile fine and gross creatures, that takes place during the construction of the Jina temple, amonts to compassion. He emphasises that the Jaina monks must also study the other religious philosophies so that they may effectively refute the arguments of the opponents and establish own view-point in any debate.? In the same vein, he says that while dispensing charity, one must consider the suitability of the receiver and even as a social obligation, he must ensure that no violence towards any form of life takes place while giving charity to the undeserving mendicants that call at his house for alms. He emphatically says that the Jaina monks must not preach digging of wells, staired wells, and ponds; that they must not discourse on the pursuit of trades such as agriculture, cattle raising, operation of charity homes, etc. They must also not explain the provisions of works on statecraft, astrology, metallurgy, archery, etc. Concluding this part, the author says that a compassionate soul is certainly right-visioned." Astikyalinga (Firm Belief) : In the 78th to 100th verses of this Ibid, 55-57. Ibid, 61-64. Ibid, 65-72, 75, 76. Ibid, 77.

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PREFACE : LXXIII work the author has deliberated on the subject of firm and unwavering belief. "A firm belief in the existence of the soul is essential", he says and goes on to refute the arguments of the non-spiritualists such as the Buddhists.' Discussing the Buddhist philosophies of momentariness (Ksanikavada) and that of embodied knowledge (Alaya-vijnanavada), the author says that their beliefs are not tenable as they mean that the actor and the enjoyer of the fruits of action are not the same, and that is not logical and cannot be true. The author has very logically proved that for every living body there has to be different soul, which is specific to that body, which has to be of the same dimensions as the body that it occupies. This was about the first element (tattva) called Jiva. Besides this, the existence of the non-living substances (the second element called Ajiva) such as ether (Dharmastikaya or the medium of motion), non-ether (Adharmastikaya or medium of rest), space (Akasa), time (Kala), and tangible matter (Pudgala) has been irrefutably proved. In the verses that follow, the existence of remaining seven elements: merit (Punya or auspicious karma that results in plaeasurable retribution), demerit (Papa or inauspicious karma that results in painful retribution), karmic influx (Asrava), karmic stoppage Ibid, 78. Ibid, 79-81. Ibid, 82-83. Ibid, 84-85.

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LXXIV : PANCALINGIPRAKARANAM (Sarivara), karmic bondage (Bandha), karmic separation (Nirjara), and full freedom from karmic bondage (Moksa), has been proved.' The concept of moksa as obtained in the six Indian religious philosophies has also been discussed.? Finally, the author distinguishes between the knowledge of the infinite knowledgeworthy substances and the infinite perception and says that the ultimately accomplished souls (Siddhas) posess the infinite perception while even a worldly wise and knowledgeable aspirant may be in the possession of the knowledge of infinite substances." Conclusion : Concluding the treatise, the author says that an aspirant who is imbued by these signs of righteousness possess right-vision. Therefore, these signs are inseparable from their subject - right-vision." The explanatory works on Pancalingiprakaranam : An extensive Samsurt commentary by Acarya Sri Jinapatisuri is available and has been co-published with the text, as cited for the original work. Ibid, 86-93. Ibid, 94-98. Ibid, 99-100. Ibid, 101.

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PREFACE : LXXV AUTHOR: SRIMAJJINESVARASURI Birth and Early Life? : Conclusive evidence about the year of birth of Acarya Jinesvarasuri is not available. According to Prabhavak Carit he was from a Brahmin family of Central Province and his father's name was Krspa. His household name was Sridhara and his youger brother was called Sripati. Both brothers were brilliant scholars. Once, they visited the town of Dhara, where they were introduced to an influential Jaina master Acarya Varddhamanasuri, by a religious and wealthy merchant by the name of Laksmipati. The Acarya was also impressed by the unusual brilliance of the two brothers and encouraged them. With the passage of time, the duo also developed a liking for the monastic life and recieved monastic ordination as Acarya Varddhamanasuri's disciples. They learnt quickly and on seing their extraordinary capabilities, the Acarya also pipped them as Acaryas, and motivated them to go to the city of Anahilpur Pattan and apply their intellect and abilities to counter the falsehood propagated by the temple dwelling monks there and, thereby, pave the way for the monks of right practices. Sadhvi Dr. Smitprajnasri, Yugpradhan Acarya Sri Jinadattasuri Ka Jaindharma Evam Sahitya Mein Yogadana, Vichakshan Sahitya Samiti Prakashan, Ahmendabad, 1999, pp. 27-36. Prabhavak Caritra, p. 162. akshan "sabatga tori Ka

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LXXVI : PANCALINGIPRAKARANAM On reaching Anahilpur Pattan, they did not even get a proper palace to stay as the temple-dwellers were very strong there and did not want any right monks to come there and upset the applecart for them. However, they ultimately stayed with the court-priest and when the priest described the virtues of the right monks to the king, Durlabhraj, he ordered a place to stay for the monks to be built there. This was possibly, the first time that the tradition of monastic shelter (Vasati or Upasraya) started. Under the influence of the temple-dwellers, the public also resisted the presence of these right-conduct practicing monks in the town. Finally, in the year 1080 V.E. a public debate was held, in the court of king Durlabharaj, in which Acarya Jinesvarasuri contested on behalf of Acarya Varddhamansuri and defeated Suracarya, the head of order of the temple-dwelling monks. The king, too, agreed with the views expressed by Acarya Jinesvarasuri and said, "Jinesvarasuri's views are correct." As the Gujarati word for correct is 'khara", from then on his monastic group came to be known as 'Kharatara gaccha'or the group that adhered to correct monastic practices. Jinesvarasuri became its first head of order (Gcchadhipati). ? Jinesvarasuri's period : As the dates of Jinesvarasuri's birth and death are not available, it is not possible to decide upon the exact dates of his period. However, on the basis of the following Yugpradhan Acarya Jinadattasuri. . . . ., ibid, p. 29. Ibid, p. 31-33.

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1 2 PREFACE: LXXVII available evidence, it can be surmised that he most probably lived between the second quarter of the 11th century and the first quarter of the 12th century V.E. : 1. He was ordained by Acarya Varddhamansuri in the prime of his youth. He became an influential Acarya in the due course and contested the most important religious debate of the time and defeated his opponent, the temple-dwelling Suracarya in the year 1080 V.E. Therefore, his monastic ordination must have taken place in the third decade of his life somewhere in the middle of the 11th century (V.E.) 2. All his available works are dated between the last quarter of the 11th century to the first quarter of the 12th century V.E.1 Jinesvarasuri's Literary Contribution: Jinesvarasuri was a copiously prolific writer who wrote on as diverse themes as descriptive, religious story telling, and philosophy and logic. The following of his works are available to date: 2 - 1. A 3374 verse long commentary on 'Astakprakarana' by Aca rya Haribhadrasuri. 2. A 1000 verse long commentary on 'Caityavandan vivarana'. 3. A treatise called 'Satsthanakprakarana', devoted to the practices to be followed by the Jaina laity. 4. Pancalingiprakaranam', an analytical description of five signs of righteousness. Yugpradhan Acarya Jinadattasuri. . . . ., Ibid, p. 33. ibid, pp. 34-35.

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LXXVIII: PANCALINGIPRAKARANAM 5. A treatise called 'Pramanalaksya' or 'Pramanalaksana', containing elemental discussion in accordance with Jaina philosophy. 6. 'Kathakosaprakarana Vritti', a commentary on Kathakosaprakarana. Besides these works Jinesvarasuri had also authored an 18000 verse long book, which was in the form of an edited compilation (treasure) of religious stories (Katha-kosa prakarana), by the title 'Nirvana Lilavati Katha', which is no longer available except its short abridged Samskrt version by a later scholar. Jinesvarasuri's Lineage and Following: It is clear that Jinesvarasuri's guru was Acarya Varddhamansuri, a learned and influential master of the time. His disciple following was also considerable. His prominent and learned disciples were: Jinacandrasuri, Abhayadevasuri, Dhanesvarasuri, Haribhadra-su ri (other than Yakinisunu Haribhadrasuri), Prasannacandra, Dharmadevagani, Sahadevagani, Sumatigani, etc.' The Passing away of Acarya Jinesvarasuri : The exact date of Acarya Jinesvarasuri's death is not known, but his two works 'Kathakosaprakarana vrtti' (circa 1108 V.E.) and 'Caityavandan Vivarana vrtti' (circa 1112 V.E.) are available, Therefore, it can be assumed that he must have passed away 1 Ibid, p. 35.

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PREFACE : LXXIX some time after the year 1112 V.E. Conclusion - Thus, we see that 'Pascalingiprakaranami' is a treatise that contains a detailed and analytical description of the five signs of right-vision, the most hailed of the Jaina philosophical concept. It is to be hoped that the study of and reflection upon the contents of this work will result in the gaining of the much desirable spiritual achievement of gaining the right view. - Dr. (Col.) D.S.Baya 'Shreyas' 'Needa', E-26, Bhupalpura, UDAIPUR -313 001 (Rajasthan) Makar Sankranti, January 14, 2006.

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paMcaliMgIprakaraNam anukramaNikA prakAzakIya purovAk IX svakathya XIII AzIrvacana XVII Amukha XIX samyagdarzana kA svarUpaciMtana XXI XXXVII paMcaliMgIprakaraNam kA samIkSAtmaka paricaya graMthakAra zrImajjinezvarasUri maMgalAcaraNa XLIII paMcaliMgIprakaraNam prathamaliMga : upazama dvitIyaliMga : saMvega tRtIyaliMga : nirveda caturthaliMga : anukampA paMcamaliMga : Astikya 104 152 upasaMhAra 168 pariziSTa : lipyAntaraNa paripATI - gAthAnukramaNikA cayanita zabdAvalI vii saMdarbhagraMthasUci xxvii

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PANCALINGIPRAKARANAM TABLE OF CONTENTS VII XI XV XVIII PUBLISHER'S NOTE FOREWORD IN A WORD BLESSINGS PREFACE Right-vision : An Appreciation Panicalingiprakaranam : A Critical Introduction Author : Jinesvarasuri XLVII XLIX LXVI LXXV Benediction 65 105 153 Pancalingiprakaranam Subsidence : The First Sign Desire for Liberation : The Second Sign Detachment : The Third Sign Compassion : The Fourth Sign Firm Belief: the Fifth Sign Conclusion Appendices Transliteration Convention Alphabetical order of Verses Selected Glossary Bibliography 199 XV xvii xxvii

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paMcaliMgIprakaraNam maMgalAcaraNa Namo arihaMtANaM', karma-zatrunAzaka arihaMtoM ko namaskAra ___ Namo sidvANaM, sarvakarma-mukta siddhoM ko namaskAra Namo aayriyaannN| dharma-saMgha nAyaka AcAryoM ko namaskAra Namo uvajjhAyANaM, dharma-zikSaka upAdhyAyoM ko namaskAra Namo loe svvsaahuunnN| loka meM sthita sabhI sAdhuoM ko namaskAra eso paMca-NamukkAro, svvpaavppnnaasnno| ye pAMca namaskAra sarva pApoM kA nAza karane vAle haiM maMgalANaM ca savvesiM, paDhamaM havai mNglN|| tathA (yaha maMtra) saba maMgaloM meM prathama maMgala hotA hai| pAThAMtara - 'Namo arhntaannN'|

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PANCALINGIPRAKARANAM 1 BENEDICTION NAMO ARIHANTANAM1 Obeisance to the Arihantas the (Venerable) Slayers of (Spiritual) foes. NAMO SIDDHANAM Obeisance to Siddhas, the ultimate accomplished. NAMO AYARIYANAM Obeisance to Acaryas, the (venerable) masters heading the religious orders. NAMO UVAJJHAYANAM Obeisance to Upadhyayas, the (venerable) teacher-preceptors. NAMO LOE SAVVASAHUNAM Obeisance to all the Sadhus, the (Venerable) ordained ascetics. ESO PANCA NAMUKKARO Such five-way obeisance - SAVVA PAVAPPANASANO Is the destroyer of all sins (and) - MANGALANAM CA SAVVESIM Of all the auspiciousnesses - PADHAMAM HAVAI MANGALAM It is the very first (and the foremost) auspiciousness. Alternative text: 'NAMO ARHANTANAM'

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paMcaliMgIprakaraNam vasatimArgaprakAzaka zrImajjinezvarasUriviracita paMcaliGgIprakaraNam SRIMAJJINESVARASURI'S PANCALINGI PRAKARANAM PANCALINGIPRAKARANAM

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paMcaliMgIprakaraNam zrImajjinezvarasUrikRta paMcaliGgI - prakaraNa samyaktva ke lakSaNa : uvasama saMvego vi ya nivveo atthikkaM ciya, taha ya hoi aNukampA / paMcavi havaMti sammattaliMgAI / / 1 / / upazama-saMvegAzcApi nirvedo tathA bhavati cAnukampA / Astikyameva paJcApi bhavanti samyaktavaliGgAni / / 1 / / upazama saMvega aura nirveda tathA hotI hai anukampA bhI / Astikya sahita ye pA~coM hote haiM lakSaNa 'samyaktva' ke hI / / 1 / / krodha, kliSTatama mahA-kaSAyoM 9. upazama (anantAnubandhI mAna, mAyA aura lobha rUpI cAritramohanIyakarma ko udaya karane vAle mithyAbhiniveza kI maMdatA ), saMvega (mokSa prApti kI tIvrAtitIvratama icchA), nirveda (sAMsArikatA ke prati vairAgya), anukampA (dIna - duHkhiyoM ke prati dayAlutA arthAt unake duHkha ko saMvedanApUrvaka mahasUsa karake use yathAzakti dUra karane kA upAya karanA) tathA Astikya ( jinezvara praNIta dharma ke prati dRr3ha zraddhA ) ye pA~ca samyaktva ke lakSaNa haiM / 1 - -

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PANCALINGIPRAKARANAM SRIMAJJINESVARASURI'S PANCALINGI PRAKARANAM Signs Of Right Vision - Uvasamasamvego vi ya nivveo taha ya hoi anukampa / Atthikkam ciya pancavi havanti Sammattalingaimi |1|| Upasamasamvegascapi nirvedo tatha bhavati canukampa / Astikyameva pancapi bhavanti samyaktvalirgani || 1 || Subsidence, detachment, steadfast belief and compassion | Five indicators of right-vision, include desire for liberation ||1||| 1..The five indicators of right-vision in the Jina-faith propounded by Lords Prophet-propounders or ford makers (Tirtharkaras) are - Subsidence (of deliberate insistence on falsehood that results in that of the most intense infinitely bonding (Anantanubandhi) forms of four great passions - anger, pride, deception and greed; an intense desire for spiritual emancipation and liberation from the miserable worldly existence; detachment from worldly matters; a compassionate disposition towards all living specially the miserable ones that involves appreciation of their misery and rendering all possible help to mitigate it and steadfast firmness of belief that the words of the omniscient Jina are gospel truths.

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6 : paMcaliMgIprakaraNam prathamaliMga : upazama micchAbhinivesassa u nAyavvo, uvasamo ihaM liGgaM / cArittamohanIyaM jeNa,. kasAyA samAiTThA / / 2 / / mithyAbhinivezasya khalu jJAtavyaH upazamaH iha linggm| cAritramohanIyam yena kaSAyAH samAdiSTAH / / 2 / / isa lakSaNa ko nizcita jAno mithyAbhiniveza kA upazama / kyoMki kliSTa-kaSAya to hote haiM cAritra-mohanIya karma sarvaprathama / / 2 / / 2. samyaktva kA prathama lakSaNa hai - 'upshm'| mithyAbhiniveza ke upazama ko hI yaha samyaktva kA yaha prathama liMga jAnanA caahiye| arthAt 'upazama' se tAtparya hai mithyAbhiniveza (sarvajJa-vacana ke viparIta artha ke prati Agraha yA pakSapAta) kA upshm| (kaSAya kA upazama samyaktvaliMga nahIM hai) kyoMki kaSAya (va nokaSAya) cAritramohanIyakarma kahe gae haiN| yahA~ yaha dhyAtavya hai ki upazama kA artha mithyAbhiniveza kA upazama hai na ki anaMtAnubaMdhI kaSAyoM kA upshm| mithyAbhiniveza ke zamana ke phalasvarUpa anaMtAnubaMdhI kaSAyoM kA zamana to ho hI jAtA hai|

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PANCALINGIPRAKARANAM : 7 SUBSIDENCE - THE FIRST SIGN Micchabhinivesassa u nayavvo uvasamo ihari lingam / Carittamohaniyam jena kasaya samaittha || 2 || Mithyabhinivesasya tu jnatavyah Upasamah iha lingam / Caritramohaniyam yena kasaya samaistah || 2 || Subsidence of adherence to falsehood comes first of all For through it the false-belief and, deluded conduct enthral || 2 || 2. Upasama is nothing but the subsidence of a mentality to adhere to falsehood (Mithyabhinivesa or an insistence on meanings contrary to the teachings of the omniscient Lords Jina). It is the very first indicator of right-belief. The subsidence of the most persistent form of four great passions known as infinitely bonding (Anata-nubandhi) form of passions is not 'Upasama' as is widely believed. For the passions (Kasaya) and quasi-passions (Nokasaya) are said to be the delusion of conduct and not that of vision or belief. Therefore, a spiritual aspirant that displays acceptance of the true meaning of the teachings of the omniscient Lords Jina is said to be endowed with the quality of subsidence of falsehood or upasama of mithyabhinivesa.

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<: paMcaliMgIprakaraNam cauvIsasaMtikammI micchAbhAvaM aNaudaye vA sammaM na pAuNA iharA / 1 sAsAdaNarUvaM kahaM hujjA ? / / 3 / / caturviMzatisatkarmI mithyAbhAvaM na prApnuyAt itarathA anudaye vA samyaktvaM sAsvAdanarUpaM kathaM bhavet ? / / 3 / / mithyAbhAva ko prApta na hotA caubIsa satkarmoM kA kartA / anya cAra anudita rUpI sAsvAdana - samyaktva kaise hoathavA ? / / 3 / / 3. caubIsasatkarmI' (samyaktvI ) mithyAtva ko prApta nahIM hote haiM yadi aisA nahIM mAneMge to anudaya meM samyaktava sAsvAdanarUpa kaise siddha hogA? arthAt yadi kaSAyoM ke upazama ko samyaktava kA lakSaNa mAnate haiM to caubIsa kaSAyamohanIyakarmoM kI sattA vAlA samyagdRSTi AtmA mithyAtva ko prApta nahIM kara sakatA anyathA anaMtAnubaMdhI kaSAyoM ke udaya meM sAsvAdanarUpa samyaktva kaise hogA ? caubIsasatkarmI yA caubIsa zAMtikarmI samyaktvayoM meM mohanIyakarma kI aTThAIsa prakRtiyoM meM se cAra anaMtAnubaMdhI karmaprakRtiyA~ nahIM hotI haiM ataH unheM caubIsa satkarmI kahA jAtA hai / sAsvAdanarUpa arthAt samyaktva se cyuta hone para bhI hone kI avasthA sAsvAdana guNasthAna kahalAtI hai / 'rUpa' meM prayukta huA hai jisakA bhAva hai sAsvAdana lakSaNa / yaha dvitIya sthAna para parigaNita hai / mithyAtva ko prApta na yahAeN lakSaNa ke artha caudaha guNasthAnoM meM

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PANCALINGIPRAKARANAN : 9 Cauvisasantikammi ' micchabhavam na pauna ihara / Aoaudaye va sammam sasadanaruvami kaham huija? || 3 || Caturvimstisatkarmi mithyabhavam na prapnuyat itaratha / Anudaye va samyaktvami sasvadanaruvam katham bhavet? ||3|| Even with twenty-four good conduct-deluding karma types the right-visioned one doesn't fall to falsehood | How else is it that his vision is not clouded and he retains traces of righteousness along with falsehood? || 3 || 3. Any one who is not in the grip of the four most persistent kind of passions (Anantanubandhi-kasaya as a result of subsidence of false insistence), which, in turn, result in infinitely bonding karmas, is left with better twenty-four of the twenty-eight conduct deluding karmas (Caritramohaniya karma) which do not result in clouding of one's right-vision. At this stage the other four types of karma prakstis - Ananta nubandhi - are dormant, otherwise how can one be at the second stage of spiritual development where one still has the lingering taste of right-belief (Sasvadana Samyaktva stage)? 1. In a right-visioned aspirant out of twenty-eight types of conductdeluding karma four persistent and infinitely bonding types are not present and only twenty-four good types are. Therefore, he is said to be 'Cauvisasantikammi

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10 : paMcaliMgIprakaraNam kasAyA / vavahAraheu liMgaM bArasa turie __ guNammi u AillANa viseso na duTThabhAsAigammo u / / 4 / / vyavahArahetuH liMgaM dvAdaSa turye guNe tu kssaayaaH| AdimAnAM vizeSaH na duSTabhASAdigamyastu / / 4 / / vyavahArahetu upazama-liMga hai, hote kevala bAraha kaSAya hI caturtha guNa meM / AdimAn (ananatAnubandhI) vizeSa nahIM, pravRtti nahIM duSTabhASAdi meN||4|| 4. mithyAbhiniveza kA upazama samyaktva kA vyAvahArika liMga hai arthAt isakA prayojana kevala vyavahAra ke liye hai, jo bAhya sAdhAraNa lakSaNoM se sUcita hotA hai| caturtha guNasthAna meM kevala bAraha kaSAyoM (saMjvalana krodha, mAna, mAyA va lobha; apratyAkhyAnI krodha, mAna, mAyA va lobha tathA pratyAkhyAnAvaraNa krodha, mAna, mAyA va lobha) kI hI vidyamAnatA hotI hai| prArambha ke cAra - anantAnubandhI - kaSAya (krodha, mAna, mAyA va lobha) avidyamAna hote haiN| yaha vizeSatA duSTabhAvoM kI kAraNabhUta nahIM hone se isa guNasthAna meM sthita vyakti kI duSTabhASAdi meM pravRtti nahIM hotI hai| - yahA~ kaSAya ko samyaktva liMga saMbaddha mAnane meM do aniSTa-prasaMga Ate haiM - 1. kaSAya ke solaha bhedoM meM anaMtAnubaMdhI kaSAya bhI haiM jo iSTa nahIM hai, 2. anaMtAnubaMdhI kaSAyoM ke duSTabhAvoM ke kAraNabhUta hone se duSTabhASAprayoga bhI hogaa| ataH kaSAya ko nahIM apitu mithyAbhiniveza ke upazama ko hI samyaktvaliMga mAnanA ucita hai|

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PANCALINGIPRAKARANAM : 11 Vavaharaheu lingam barasa turie gunammi u kasaya / Aillana viseso na dutthabhasaigammo u || 4 || Vyavaharahetuh lingam dvadasa turye gune tu kasayah / Adimanam visesah na dustabhasadigamyah tuh // 4 / The indicator is conventional as twelve passions characterise the fourth spiritual stage Distance from wickedness is due to, the absence of initial four || 4 || 4. This indicator (subsidence of insistence on falsehood) of right-faith is just conventional. It is as it appears outwardly. The fourth stage of spiritual evolution - that of unrestrained but rightly inclined spiritual aspirant - is characterized by the absence of four initial (extremely persistent and infinitely bonding) passions and non-indulgence in wicked speech (thoughts and acts) because this absence of initial four types of passions does not support wickedness and hence the absence of bad language, etc. If we take the absence of passions as the indicator of right-vision, we are faced with two undesirable situations - 1. The term passion is inclusive of infinitely bonding ones also and 2. Thereby the presence of bad language, etc. is also not ruled out.

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12 : paMcaliMgIprakaraNam pakkhacaummAsasaMvacchara-jAvajjIvANugAmirUvo na khalu viseso aviraya tiriyagaI psNgaao|| 5 / / jAvajjIvamaNaMtA micchadiTThI kahaM labhe sammattaM ? / desajaiNo na kahavA maNuyAu ya baddhajogA u|| 6 / / pakSa-caturmAsa-samvatsara-yAvajjIvAnugAmirUpastu na khalu vizeSo'virataH tiryaggati-prasaGgAt / / 5 / / yAvajjIvamanantAH mithyAdRSTayaH kathaM labhyate samyaktvam? / dezayatayazca kathaM vA mnujaayurbndhyogyaastu?|| 6 / / yugmam / / pakSa, cAturmAsa aura samvatsara jIvanaparyanta anugAmIrUpa / cAra-kaSAya se cAragatikAmI kI, tIvra-mandatA ke hI anurUpa / / 5 / / anantAnubandhI yadi anugAmI AjIvana ho, mithyAdRSTi ko samyaktva kyoNkr?| dezavirata ke phira kaise manuSyAyu kA bandha-yoga na ho sukhakara? / / 6 / /

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PANCALINGIPRAKARANAM : 13 akkhacaummasasamvaccharajavajjivanugamiruvo u / la khalu viseso aviraya tiriyagai pasargao || 5 || avajjivamapanta micchaditthi kaham labhe sammattam / Jesajaino na kahava manuyau ya baddhajoga u? || 6 || 'aksa-caturmasa-samvatsara yavajjiivanugamamirupastu/ Va Khalu viseso 'viratah tiryaggati-prasargat || 5 || Yavajjivamanantah mithyadrstayah katham labhyate samyaktvami?/ Desayatayasca na katham va manujayurbandhayogyastu? || 6 || Four passions - for a fortnight, four-months, a year or life-long a soul they tail || And yield godly, human, animal or hellish births, is untrue for animal birth for the part renounced || 5 || If persistent passion tails for life how can there be inclination right? | And how can the part-renounced not get the noble human life ? || 6 ||

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14 : paMcaliMgIprakaraNam 5-6. saMjvalanAdi (saMjvalana, apratyAkhyAnI, pratyAkhyAnAvaraNa va anantAnubandhI) cAra prakAra ke kaSAya jIva ko kramazaH eka pakSa (pakhavAr3A yA pandraha dina kA kAla), cAturmAsa paryanta, varSa paryanta tathA AjIvana grasta karate mAne jAte haiM phira bhI ye bhAva pradhAna hone se tathA inheM kramazaH deva, manuSya, tiryaMca va naraka gati ke kAraka mAnane se avirata samyagdRSTi ke tiryaMcagati meM jAne kA prasaMga upasthita hone se inameM vizeSa bheda nahIM kiyA jA sakatA hai| aura bhI yadi anaMtAnubaMdhI kaSAya ko yAvajjIvana anugAmI mAnA jAe to mithyAtvI jIva samyagdarzana hI kisa prakAra prApta kara sakatA hai tathA dezavirata samyagdRSTi ko manuSyabhavabaMdhayoga bhI kaise ho sakatA hai? yahA~ zAstrakAra yaha spaSTa karanA cAhate haiM ki yadi prathama samyaktvaliMga - upazama ko kaSAyAdhArita mAnA jAe to kyA-kyA visaMgatiyA~ upasthita hotI haiN| yahA~ isa biMdu ko do udAharaNoM se spaSTa kiyA gayA hai - prathamataH inheM anukrama se deva, manuSya, tiryaMca va nAraka gati ke kAraka mAne to avirata samyagdRSTi ke tiyaMcagati meM jAne kA prasaMga upasthita hotA hai (tathA paMcama guNasthAnavartI dezavirata sAdhaka ke liye bhI nizcita rUpa se manuSyAyu ke bandha kA yoga nahIM hotA hai) jo zAstrasammata nahIM hai| dUsare yadi anantAnubandhI kaSAya ko bhI jIva ke liye AjIvana anugAmI mAnA jAya to mithyAdRSTi ke liye samyaktva utpanna hone kI hI koI saMbhAvanA nahIM rahatI hai kyoMki anantAnubandhI kaSAya samyaktva meM bAdhaka mAnA gayA hai| ina saba kAraNoM ko dRSTigata rakhate huve upazama ko kaSAyAdhArita mAnanA tathA kaSAyoM ko devAdigati ke heturUpa mAnanA samIcIna nahIM hai|

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PANCALINGIPRAKARANAM : 15 5-6. Four types of passions - fleeting (sanjvalana), renouncement inhibiting (apratyakhyani), renouncement blocking (pratyakhyana-varana) and infinitely bonding (anantanubandhi) are said to be tailing the living for periods of a fortnight, four months, an year and for entire life respectively and also they are believed to yield heavenly, human, animal and hellish rebirths for the souls under their influence. However this belief cannot be substantiated, because according to this belief a righteous but unrestrained living being will reborn as an animal or a subhuman creature. Also, according to this belief, if we take it that the infinitely bonding persistent passions tail a soul lifelong, how can, then, a victim of false belief ever gain right-belief and how can a righteous and part restrained aspirant also ever gain human rebirth bonding karma? Here, the author is trying to clarify the point that what anomalies present themselves if we take the first indicator of right-belief to be based on passions. The two examples presented here clarify this point - firstly, if the four types of passions are taken to be responsible for heavenly, human, animal and hellish rebirths, we end up with the conclusion that a righteous but unrestrained living being will gain an animal rebirth (and also that a righteous and part restrained aspirant may not gain the human rebirth), which is not in conformity with the scriptural teachings. Secondly, if the infinitely persistent passions tail a soul lifelong how can, then, a victim of false-belief ever gain right-belief? For these reasons it is not appropriate to believe that the passions are responsible for different kinds of rebirths.

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16 : paMcaliMgIprakaraNam attattaruIrUvaM micchattassa u na taM aNaMtANaM / asadaggaho tao khalu micchAbhinivesao hoi / / 7 / / atattvarucirUpam ca mithyAtvasya tu na tadanantAnAm / asadgrahaH tataH khalu mithyAbhinivezAt jAyate / / 7 / / atattvarucirUpa lakSaNa mithyAtva kA na hotA anantAnubandhI kaSAya / mithyAbhiniveza se hI hotA hai sadA asat-azobhana kArya-vyavahAra / / 7 / / 7. atattva ke prati ruci mithyAttva kA lakSaNa hai na ki anantAnubandhI kaSAya kaa| nizcaya hI esa mithyAbhiniveza se asadgraha utpanna hotA hai| yahA~ bhI zAstrakAra samyaktva kA sambandha tattvaruci ke sAtha sthApita kara rahe haiM tathA anantAnubaMdhI kaSAya ke sAtha nhiiN|

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PANCALINGIPRAKARANAM : 17 Atattaruirivam micchattassa u na tam anantanam | Asadaggaho tao khalu micchabhiniveso hoi || 7|| Atattvarucirupani mithyatvasya tu na tadanantanam/ Asadgrahah tatah khalu mithyabhinivesat jayate || 7|| Interest in unreals indicates false faith, not infinite passions | Adherence to False-faith, therefore, results in false actions 1 7 || 7. The interest in non-elemental knowledge is a sign of false-vision and false belief and not that of infinitely bonding passions - anger, pride, deceit and greed. Also, that false inclination results in impropriety and wickedness in one's activities. Here, once again the author tries to emphasize the point that the concepts of right or wrong vision are related to belief in Jina-propounded elements and not to passions.

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18 : paMcaliMgIprakaraNam tassuvasamo u liGgaM sammattaM gamaI jaMtuNo niymo| tthIbaMdhagA tao eva _ mahAbalo piiddh'mhaapiiddh'aa|| 8 / / itto jamAliguTThAmAhilamAI vi niNhagA svve| micchAbhinivesAo micchadiTThI pasaMtA vi / / 6 / / tasyopazamastu liGgaM samyaktvaM gamayati jantoH niyamAt / strIbandhakAH tadaiva' mahAbalaH pITha-mahApIThau / / 8 / / asmAt jamAligoSThAmAhilAdayo'pi ninhavAH2 srve| mithyAbhinivezeNa tu mithyAdRSTiH prazAntA'pi / / 6 / / 1 chaMda kI dRSTi se 'tadaiva' ko 'tadA eva' ptthniiy| ka. 'ninhvo'plaapH|' arthAt ninhava kA artha apalApa hai|

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PANCALINGIPRAKARANAM : 19 Tassuvasamo u lingam sammattami gamai jantuno niyamo / Tthibandhaga tao eva Mahabalo Pidha-Mahapidha || 8 // Itto Jamali-Gutthamahilamas vi ninhaga savve/ Micchabhinivesao micchaditthi pasanta vi || 9 || Tasyupasamastu lingam samyaktvami gamayati jantou niyamat/ Stribandhakah tadaiva Mahabalah Pitha-Mahapithau /8|| Asmat Jamali-Gosthamahiladayo 'pi ninhavah sarve / Mithyabhinivesena tu Mithyadistih prasanta 'pi || 9 || Right faith, the souls realises, with subsided falsehood | For falsehood, Mahabala, Pikha-Mahapitha got femalehood || 8 ||

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20 : paMcaliMgIprakaraNam usakA upazama hI kahalAtA samyaktvaliMga jo niyama se sabako hotA jnyaat| jisake binA mahAbala aura pITha-mahApITha huve strIbaMdhaka vikhyAta / / 8 / / isI kAraNa se zAMta-mithyAdRSTi hokara bhI mithyAbhiniveza se hI / jamAli, goSThAmAhilAdi bhI sabhI 'ninhava' rUpa huve kukhyAta / / 6 / / 8-6. jahA~ atattvarucirUpa - kudeva, kuguru, kuzAstra para zraddhA va aniyamita AcaraNa - mithyAtva kA leza bhI na ho tathA jisake asat-azobhana - sarvajJavANi ke pratikUla kAryakalApa na hoM va mithyAbhinivezaka vyApAra - kudeva, kuguru kI pUjA-arcanA, utsUtra prarUpaNA Adi - na hoM aise mithyAbhiniveza ke upazama ko hI samyaktvaliMga kahA jAtA hai na ki anantAnubandhI kaSAya kA; yaha tathya kAlAnukrama se sabhI bhavyAtmAoM ko niyama se jJAta ho jAtA hai| mithyAtva ke pUrI taraha zAMta ho jAne para bhI mithyAbhiniveza (mithyAjJAna ke prati abhiniveza yA Agraha) banA rahatA hai| isI kAraNa se mahAbala, pITha-mahApITha ko strI-nAmakarma kA baMdha huvA tathA jamAli, goSThAmAhila Adi ko ninhavatva prApta huaa| yahA~ zAstrakAra eka bAra punaH mithyAtva ke atattvaruci svarUpa para jora dekara usI se mithyAbhiniveza va asadgrahaNa kA honA batAte haiM tathA usake upazama ko hI samyaktvaliMga kahate haiM na ki anaMtAnubaMdhIkaSAya ke upazama ko| ve yaha bhI kahate haiM ki mithyAtva ke zAMta hone para bhI mithyAbhiniveza banA raha sakatA hai tathA usake kAraNa apalAparUpa (eka AcArya ke pAsa adhyayana karake anya ko apanA guru batAnA apalApa hai athavA maiM nahIM jAnatA Adi kahakara zAstra kA gopana karanA bhI apalApa hai)' nihUnavatva (bhagavadvacanoM ke viparIta zruta pratipAdana ninhavatva hai)2 va tajjanya strI-nAmakarma kA baMdha honA batAte haiM jo ki ninhavoM ke udAharaNoM se spaSTa hai| ka. 'kasyacitsakAze zrutamadhIyatyAyAtyo gururityaabhidhaanmplaapH|' - bhagavatI ArAdhanA, 113.266.4. kha. 'kRtazcitakAraNAnnAsti na vedyatItyAdi jJAnasya vyplpnm|' - sarvAthasiddhi, 6.10.327.11. ekadvayAdi bhagavadvacanArocakInAM zrute ninhava saMjJA / ' - paMcaliMgIprakaraNa, vRhadvRtti, patra-11.

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PANCALINGIPRAKARANAM : 21 And Heretics all - Jamali, Gosthamahil, etc, Even with their false-beliefs calmed, for their false insistence | incurred such karmic persistence || 9 || 8-9. Non-belief in the reals and belief in non-reals, faith in false Prophets, false preceptors and false canons as well as insistence on falsehood and false actions (actions against the teachings of the omniscient Lords like worshipping the false deities, and listening to the false preachings by false preceptors and preaching against the canonical precepts, etc.) is the sign of false-belief and not that of infinitely bonding passions. Sometimes, insistence on false knowledge persists even after such falsehood is overcome. It must be borne in mind that it is not sufficient only to have the right-faith; it is also necessary to act in accordance with it. For many a false beliefed likw Maha bal and Pitha-Mahapitha have incurred the pestilence of female rebirths due to such falsehood promoting activities while Jamali and Gosthamahil became heretics for the same reason. Here, the author again explains the first indicator of right-faith subsidence by saying that it is in the form of subsidence of falsehood and not that of infinitely bnding passions. He also goes on to mention that at times it is possible that even when the false-faith has been completely subsided, it is possible that the faithful may be given to insistence on false knowledge and actions. Such insistence may result in such karmic bondage that may result in female rebirths as is borne out by the examples of the heretics cited above.

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22 : paMcaliMgIprakaraNam tA suttuttaviuttA gIyatthanivAriyA aNAinnA / ciccA micchAbhinivesasAhigA so u micchassa / / 10 / / tat sUtroktaviyuktAH gItArthanivAritA anAcIrNA / ceSTA mithyAbhinivezasAdhikA sa tu mithyAtvasya / / 10 / / vaha sUtrokta artha se hIna gItArtha-niSiddha aura anAcIrNa / mithyAbhinivezasAdhaka ceSTA to haiM nizcita mithyAtva kA lkssnn|| 10 / / 10. vaha mithyAbhinivezasAdhikA ceSTA (arthAt mithyAbhinivezI kI kAyika va vAcika kriyAe~) sUtroktaviyukta, gItArtha-nivArita' va anAcIrNa hai| aisI ceSTAe~ to mithyAtva kI sAdhaka hI hotI haiN| yahA~ zAstrakAra mithyA AcAra-vyavahAra meM lage huve sAdhakoM para kaTAkSa karate huve kahate haiM ki jo sAdhaka sUtrokta artha se rahita haiM, zrutapAragata gItArthoM ke viruddha AcaraNa karate haiM, anAcArI haiM va mithyAbhinivezasAdhaka ceSTAoM meM nimagna rahate haiM, ve samyaktva se yukta hote huve bhI unakI ceSTAe~ mithyAtva kI sAdhaka hI hotI haiN| gItArtha - gItaM - sUtraM arthastadabhidheyaM taporyogAdgItArthaH; Aha ca - 'gIyaM bhannai suttaM attho tasseva hoi vkkhaannN|' - pa. vR. patraka 52. gItArthanivAritA - Agama artha se viparIta hone se zrutapAragiyoM ke dvArA kartavya rUpa se mithyAbhinivezI ceSTA niSiddha hai| - vahI. anAcIrNa - 'sAvadyatayA gItArtha raakhrnniiytyaa'naadRtaa| - vahI.

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PANCALINGIPRAKARANAM : 23 Ta suttuttaviutta, giyatthanivariya anainna / Cicca micchanivesasahiga, so u micchassa || 10 || Tatsutroktaviyukta, gitarthanivarita anacirna / Cesta mithyabhinivesasadhika, sa tu mithyatvasya || 10 || That action against scriptures, denied by the learned and Proscribed by them can only promote falsehood, what else? ||10 || 10. Having a dig at the pretentious aspirants who are engaged in false practices, the author says that such actions as are against the scriptural dictates, that are against the preachings of the learned preceptors and that are undoable can only promote falsehood. He says that those who do not comprehend the inherent meaning of the scriptures, who oppose and torment the canon-learned, who are unrighteous in their conduct and who are always engaged in the practice of activities that go against the teachings of the omniscient prophets, accomplish only falsehood even though they may have attained the right-faith.

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24 : paMcaliMgIprakaraNam gihidisibandho taha No havaMta, avaharaNamaccharo guNisu / avavAyapayAlaMbaNa, payAraNaM muddhadhammANaM / / 11 / / saDhayAe samAinnaM eyaM, annaM ca gIyapaDisiddhaM / tattaMsajjANatabahumANA u asaggaho hoi|| 12 / / yugmaM / / gRhidigbaMdhaH tathA na bhavanto'paharaNamatsaro guNiSu / apavAdapadAlambanaM pratAraNam mugdhadharmiNAm / / 11 / / zaThatayA samAcIrNametadanyacca gItapratiSiddham / tattvaM sadjJAnabahumAnavaMtaH tu asadgrahaH bhavati / / 12 / / gRhiyoM ko dete upadeza, guNyopaharaNa kA mAtsarya va mithyaacaar| apavAdAlaMbana va dharmamugdhoM ko mRSopadeza zaThatA kA vyavahAra / / 11 / / mAyAvRtta niSiddhatattva-gItArtha to karate apane jJAna kA abhimaan| aisA karanA bhI to nizcita hI, asadgraha hotA hai - jAna / / 12 / / 11-12. zrAvakoM ko upadeza dene vAle AcArya vaisA karate hue yadi guNI zrAvakoM ko anya mArga se apane mArga meM lAne hetu apaharaNa karate haiM to vaha guNiyoM ke prati mAtsarya hai, aura dharma ke prati mohita hue vyaktiyoM ko apavAda padoM kA Alambana karavAnA ThagI karanA hai| dUsare, mAyA se AvRtta gItArthoM ke dvArA niSiddha tattva aura sadjJAna ke abhimAna se yukta honA to asadgraha hai|

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PANCALINGIPRAKARANAM : 25 Gihidisibandho taha no havanta, avaharanamaccharo gunisu / Avavayapayalambanam, payaranam muddhadhammanam ||11|| Sadhayae samainnam eyam, annam ca giya padisiddham | Tattamsajjanatabahumana u, asaggaho hoi || 12 || Glhidigbandhah tatha na bhavanto 'paharanamatsaro gunisu / Apavadapadalambanam prataranami mugdhadharminam || 11 || Sathataya samacitnametadanyacca gitapratisiddhari / Tattvami sadjnanabahumanavantah tu asadgrahah bhavati ||12| For jealousy, the preaching monks abduct the virtuous and Preach falsehood to the faith-deluded, like a brigand || 11 || Pride in own false knowledge by the deceitful preceptors | Is nothing but false conduct, know this O'Masters || 12 || 11-12. If the preaching masters abduct (forcefully convert) the virtuous followers from the other faiths, it is nothing but jealousy towards them. Again, to preach falsehood to the ones so enticed is decidedly deceitful and mischievous. The pride of such deceitful masters in their knowledge - true or false - is nothing but false conduct.

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26 : paMcaliMgIprakaraNam saDhayAi pakkhasAhaNajuttI vi, asaggaho muNeyavvo / jaNaraMjaNatthapasamo na hoi, samattagamao u / / 13 / / zaThatayA pakSasAdhanayuktirapi, asadgraho jJAtavyaH / janaraMjanArthaprazamo na bhavati, samyaktvagamakastu / / 13 / / mAyAvI pakSasAdhanayukti bhI, asadgraha hotI hai jAno / janaraMjanArtha bAhyAcAra bhI, hotA nahIM samyaktvakara maano|| 13 / / 13. dUsaroM ko prabhAvita karane ke liye mAyApUrvaka, dhUrtatApUrvaka sva-pakSa sAdhana hetu yuktiyoM kA prayoga bhI asadgraha arthAt mithyAbhinivezaka hI hotA hai tathA lokaraMjana ke liye, dikhAve ke liye bAhyAcAra kA utkRSTa pAlana bhI samyaktvakAraka nahIM hotA hai| yaha bAta jAnane aura mAnane yogya hai| / / iti prthmliNgm||

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* PANCALINGIPRAKARANAM : 27 Sadhayai pakkhasahanajutti vi asaggaho mupeyavvo / Janaranjanatthapasamo na hoi, samattagamao u | 13 || Sathataya paksasadhanayuktirapi, asadgraho jnatavyah| Janaranjanarthaprasamo na bhavati Samyaktvagamakastu || 13 || Deceivingly to put forth own viewpoint, is false action, know | Action for others' satisfaction, isn't righteousness but a show || 13 || 13. To put forth own viewpoint not clearly but deceitfully, too, amounts to promoting falsehood because it is deception - the third passion. Also, to act correctly not for self-emancipation but for the satisfaction of others or fear of the public opinion is not right-faith but a stage show. The monk who does such things is not an ascetic but an actor. (END OF DESCRIPTION OF THE FIRST SIGN

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28 : paMcaliMgIprakaraNam dvitIyaliMga : saMvega sammadiTThI jIvo, kammavasA visayasaMpautto vi| maNasA virattakAmo, tANa sarUvaM viciMtei / / 14 / / samyagdRSTiH jIvaH, karmavazAt viSayAH saMprayukto'pi / manasA viraktakAmasteSAM svarUpaM vicintayati / / 14 / / samyagdRSTi-jIva yadi karmavaza, viSaya-bhoga kare to bhI / manase rahe virakta aura, kare svarUpa-ciMtana unakA hI / / 14 / / 14. samyagdRSTi jIva karma ke udaya se viSayoM meM Asakta va pravRtta hotA huA bhI mana se viraktakAma rahatA hai kyoMki vaha viSayoM ke svarUpa kA vicAra (ciMtana) karatA hai| bhAvArtha - mithyAbhiniveza ke upazama se jisakA samyaktva pratiSThita hai aisA bhavya-satva - samyagdRSTi-jIva - yadi cAritramohanIya karmavazAt viSaya-bhoga karatA hai to bhI aisA karate hue bhI vaha manase sadA virakta rahatA hai aura unake vAstavika - bhava bhramaNakArI - svarUpa kA hI ciMtana karatA rahatA hai /

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PANCALINGIPRAKARANAM : 29 DESIRE FOR LIBERATION : THE SECOND SIGN Sammaditthi jivo, kammavasa visayasampauttovi / Manasa virattakamo, tana saruvam vicintei || 14 || Samyagdrstih jivah, karmavasat visayasamprayukto'pi / Manasa viraktakamastesam svarupam vicintayati || 14 || The rightly inclined soul even when, destined to enjoy sensual pleasures Remains detached from within and, thinking about them, himself he censures || 14 || 14. The rightly inclined soul, whose belief in the right-faith is well-established due to subsidence of the falsehood promoting activities, even when destined to enjoy sensual pleasures due to the fruition of conduct deluding karma, and pleasurable yielding karma, remains detached from within and constantly reflecting upon their real karma-bonding nature, censures himself for doing so.

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30 : paMcaliMgIprakaraNam AvAyasuMdarAvi bhAvibhavAsaMgakAraNattaNao / visayA sappurisANaM, sevijjaMtA vi duhjnnyaa|| 15 / / ApAtasundarA api nu bhAvibhavAsaGgakAraNatvAt / viSayAH satpuruSANAM sevyamAnApi duHkhajanakAH / / 15 / / lagate madhura kiMtu nizcita hI, hote haiM bhAvI bhava-paramparA kAraka / satpuruSoM ke liye viSaya to, sevita bhI haiM duHkhadAyaka / / 15 / / 15. ApAtataH (prathamadRSTayA) indriyoM ko madhura pratIta hone vAle viSaya bhI bhAvI (bhaviSya meM) janma-paramparA (janma-mRtyu rUpI bhava-bhramaNa) ke kAraNa hone se ye viSaya satpuruSoM dvArA sevita kiye jAne para (bhoge jAne para) bhI duHkha utpanna karane vAle hote haiN| arthAt ye viSaya antataH kAyika aura mAnasika paritApa ko utpanna karate haiM tathA Age bhI narakAdi meM le jAne vAle hote haiN|

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Avayasundaravi hu, Visaya sappurisanam, Apatasundara api nu, Visaya satpurusanam, PANCALINGIPRAKARANAM: 31 bhavibhavasangakaranattanao / sevijjanta vi duhajanaya || 15 || bhavibhavasangakaranatvat | sevyamanapi duhkhajanakah || 15 || Pleasurable they look but, certainly, The sensual enjoyments remain, yielding worldly wandering | miserable for the rightly inclined || 15 || 15. Even though the sensual pleasures appear to be enjoyable initially, for the gentle and the rightly inclined, too, the enjoyed sensory pleasures remain a source of misery due to their inherent nature of yielding the mundane transmigratory wanderings in the miserable world.

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32 : paMcaliMgIprakaraNam hA dhI vilINabIbhassakussaNijjammi ramai aNgmmi| kimikavva esa jIvo, duhaM pi sukhaMtimannaMto / / 16 / / hA! dhik kRmivacca eSa vilInabIbhatsakutsite rmte'ngge| jIvaH duHkhamapi sukhaM manyate / / 16 / / dhikkAra ! ki durgandhita-bIbhatsa-heya aMgoM meM, ramaNa karatA jIva nirntr| kRmisama duHkha ko bhI, sukha mAnane ko sadA tatpara / / 16 / / 16. are dhikkAra hai! ki yaha jIva satata pravAhita durgandhita (mavAda, pIva, pradara - zveta pAnI, Adi se), bIbhatsa (jugupsanIya yA ghRNita) va kurUpa (dekhane meM asundara) aise (janana)aMga meM kITavat duHkha ko bhI sukha mAnatA huA ramaNa (saMbhogakrIr3A) karatA hai| bhAvArtha : zAstrakAra iMdriya-viSayoM (bhoga-vilAsa) kI vAstavikatA kI ora iMgita karate hue kahate haiM ki yaha jIva 'vilIna' arthAt nirantara navaNa-prasavaNa se durgandhita, 'bIbhatsa'-ghRNAspada, 'kutsanIya'-nindanIya aise aMgoM meM ramaNa karatA hai| kRmi jisa prakAra vraNa meM ramatA hai usI prakAra kRmika ke samAna hI yaha jIva bhI duHkha (kaSTakArI saMbhoga) ko sukha mAnatA hai| (arthAt vaha mRgatRSNA meM jala kI AzA meM bhramita ke samAna strI aMgoM se prApta duHkha meM bhI sukha mAnatA hai|)

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PANCALINGIPRAKARANAM : 33 Ha dhi vilinabibhassakussanijjammi ramai angammi/ Kimikavva esa jivo duham pi sukhamti mannanto //16 || Ha! dhik vilinabhibhatsakutsite ramate 'nge 1 Krmivacca esa jivah duhkhamapi saukhani manyate || 16 || Ha ! fie on this creature engrossed in foul, disgusting and evil indulgence Like a worm this creature takes, the pain as pleasurable dalliance || 16 || 16. Ha! fie on this indulgent creature who indulges in the sensual pleasures of the (sexual) organs that are foul-smelling, ugly, and repulsive. Like a worm it believes that the pain of the sensual indulgence is pleasure. Here, the author deplores the thoughtless sensual indulgence and says that the creature who remains engrossed in the indulgence of the (sex-organs that also duplicate as urinary-excretory) organs that are malodorous, disgusting and deplorable. Like a worm feels pleasure in worming through a wound, this indulgent creature also feels pleasure in painful act of sensual indulgence.

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34 : paMcaliMgIprakaraNam tA tANa kae duHkhasayanibaMdhaNaM, bhayai AraMbhamaha pariggahamao vi, bahuvihaM jIvo / baMdho vi pAvANaM / / 17 / / tasmAt teSAM kRte duHkhazatanibandhanaM bhajate bahuvidhaM jiivo| Arambhamatha parigrahamapi bandho'pi pApAnAm / / 17 / / usa sukhAbhAsa kI qhAtira jIva, saikar3oM duHkhoM ko bhI nahIM nakAratA / Arambha parigrahamaya hokara vaha pApoM ke bandha bhI svIkAratA / / 17 / / 17. vaha (jIva vicitra hai jo) una viSayoM ke saiMkar3oM duHkhoM ko aneka prakAra se svIkAra karatA hai, tathA AraMbha aura mahAna parigraha (vividha vastuoM kA saMgraha) karake pApakarma kA bandha karatA hai| bhAvArtha : yahA~ zAstrakAra isa viDambanA kI ora izArA karate haiM ki duHkha meM bhI sukha jatAne ke kAraNabhUta una viSayoM ke liye jIva aneka prakAra ke kAyika, mAnasika Adi duHkhoM ke kAraNabhUta vyApAra, vANijya Adi Arambha aura saMgraha Adi karake parigrahamaya hokara pApoM ke bandhanoM ko bhI svIkAra karatA hai|

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. .::: PANCALINGIPRAKARANAM : 35 Ta tana kae duhkhasayanibandhanam, bhayai bahuviham jivo/ Arambhamaha pariggahamao vi, bandho vi pavanami || 17 || Tasmat tesami krte duhkhasatanibandhanam bhajate bahuvidham jivo / Arambhamath parigrahamapi, bandho 'pi papanam || 17|| What a wonder that he accepts hundreds of miserable pains | Of working hard, accumulation and of karmic bondage ||17 || 17. For that illusion of pleasure where the soul takes the pain of sensual indulgence as pleasure, the hapless creature indulges in many a bodily and mentally painful activity of rsinful trade and (dishonest) business etc as well as undue accumulation and attachment thereof and, thus, also accepts the resultant karmic bondage. Here, the author establishes a cause and effect relationship between desire for sensual pleasures and sinning and accumulation.

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36 : paMcaliMgIprakaraNam to narayaveyaNAo, tiriyagaIsaMbhavA annegaao| tA jariyajaMtuNo majjiyAe pANovamA visyaa|| 18 / / tasmAnnarakavedanAH tiryaggatisaMbhavAH (khalu) anekAH / tAH jvaritajantoH mArjitAyAH pAnopamAH vissyaaH|| 18 / / jaise jvarita vyakti ko hotA hai, zItala jala piidd'aadaayk| vaise hI viSayabhoga bhI, hote haiM narakatiryaggatyAdi duHkhadAyaka / / 18 / / 18. usa kAraNa se (AraMbha-samAraMbha va mahAparigraha karane se) naraka aura tiryaggati (pazu-pakSI Adi bhavoM) meM janma lene ke kAraNa hone vAlI vedanAe~ aneka hotI haiN| viSaya vaise hI hote haiM jaise ki jvara se grasta vyakti ke liye zItala snaan-jl| jaise jvarita vyakti ko prAraMbha meM zItala jala kA snAna sukhakara lagatA hai kiMtu antataH vahI usake liye ghAtaka ho jAtA hai| usI prakAra viSaya bhI bhogane meM sukhakara pratIla hote haiM kiMtu pariNAma meM dAruNa duHkha dene vAle hote haiN| unake phalasvarUpa hone vAle pApabandha se jIva ko naraka kI tIvra yAtanAe~ tathA tiryaMca gati meM utpatti Adi aneka vedanAe~ hotI haiN| athavA - jisaprakAra jvarayukta vyakti ke liye mArpita arthAt mIThI-madhura ora zItala mukharocaka tathA pIne yogya svAdiSTa peya kA bhI pariNAma dAruNa hotA hai, vaise hI viSaya ApAtataH (prathama dRSTayA) acche lagane para bhI viSaya-bhoga dAruNa pariNAma vAle hote haiN| ataH heya haiM, tyAjya haiN|

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PANCALINGIPRAKARANAM : 37 To narayaveyanao, tiriyagaisambhava anegao / Ta jariyajantuno majjiyae panovama visaya || 18 || Tasmannarakavedanah tiryaggatisambhavah (khalu) anekah / Tah jvaritajantoh marjitayah panopamah visayah || 18 || As, for a fevered person, cold water bath or drink is harmful So are the sensual enjoyments : ultimately painful || 18 || 18. Therefore, (because of the sinful activities) the creature suffers various pains and miseries of hellish births and births in subhuman (animal, birds, fishes, insects, etc.) species. Just as cold-water bath or drink feels good to a fevered person but proves fatal ultimately, so do the sensual pleasures - appear pleasurable initially but result in pain and misery ultimately. Here, the author has drawn a beautiful simile. He says that the sinful karmic bondage bonded by indulging in such sensual enjoyments ultimately yield hellish and subhuman rebirths where the soul experiences extreme pain and misery. Just as the cold water bath and the most delicious and cold and fragrant drinks only harm and increase the ailment of a fevered person, so the apparently pleasurable sexual indulgence, ultimately, result in pain and misery in those hellish and subhuman rebirths.

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38 : paMcaliMgIprakaraNam jai hujjai guNo visayANa ko vi titthayaracakkibaladevA / juttattaNaMpi visae caeuM abbhuTThiyA kahaM Nu / / 16 / / yadi bhavet guNaH viSayANAM ko'pi tiirthkr-ckibldevaaH| jIrNatRNamiva viSayAH tyaktuM abhyutthitAH kathaM nu / / 16 / / yadi viSayoM meM hotA guNa, kyoM tyAgate tIrthakara, cakrI, baladeva ? / jIrNatRNa sama tyAga viSayoM ko, kyoM karate Atmodyama aneka? / / 16 / / 16. yadi viSayoM (arthAt viSayoM ke bhoga) meM koI (eka) bhI guNa hotA to tIrthaMkara, cakravartI, baladeva (Adi mahApuruSa) inheM jIrNa tRNa (sUkhe tinake) ke samAna chor3ane ke liye udyata (taiyAra) kaise hote? bhAvArtha : yadi viSayoM kA, sevana karane vAloM ke prati upakAraka hone kA atizaya rUpa, koI bhI guNa hotA to RSabhAdi tIrthakara, bharatAdi cakravartI tathA acalAdi baladeva Adi ananya bhogoM ke dhanI kyoMkara una bhogoM ko jIrNatRNavat tyAgane ke liye udyamazIla hote ? jisa prakAra atyanta jIrNa (sar3I-galI) ghAsa asAra hone se use chor3ane meM kisI ko koI kaSTa nahIM hotA hai, usI prakAra virakta mahAtmAoM ke liye una viSayoM kA tyAga bhI kiMcit bhI kaSTakara nahIM hai| viSayoM meM raMcamAtra bhI guNa nahIM hone se ve unheM heya, va tyAjya samajhate haiN|

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PANCALINGIPRAKARANAM : 39 Jai hujjai guno visayana ko vi titthayaracakkibaladeva | Visae caeum abbhutthiya kaham pu || 19 || Juttattanampi Yadi bhavet gunah visayanam ko'pi Jirnatrnamiva visayah tyaktum Merit, if any, there was in tirthankaracakribaladevah abhyutthitah katham nu || 19 || carnal pleasures Why would Tirthankara, Cakravarti and Baladeva crass discard them as rotten grass ? || 19 || 19. If the enjoyment of carnal sensual pleasures had any merit in them why would the great and noble souls like the prophets (Tirthankaras), kings emperors (Cakravartins) and Baldevas (another category of righteous and noble souls included amongst the sixty-three commendable personalities - Trisasti-salaka-purusa) discard them as any one would discard worthless rotten grass. This clearly means that the carnal pleasures not only have no merit in them but they are positively harmful in the ultimate analysis, and ought to be given up.

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40 : paMcaliMgIprakaraNam visayAsAsaMdAmiyacitto visayehiM vippauttovi / paribhamai kaMDarIovva niyamao ghorasaMsAre / / 20 / / viSayAzayA paribhramati saMdAmitacitto viSayaiH vipryukto'pi| kaNDarIkariva niyamato ghorasaMsAre / / 20 / / viSaya dUra aprApya viSayoM se Azanvita citta bhI duHkhadAyI atibhArI / baMdhA viSayoM se 'kaNDarIka' sama bhramatA jIva bana ghor-sNsaarii|| 20 / / 20. viSayabhoga kI AzA se saMdamita (pazuvat AzAoM ke pAza meM jhakar3A huA) cittavAlA vyakti viSayoM se dUra hote hue bhI 'kaNDarIka' nAmaka rAjA ke samAna nissaMdeha ghora-saMsAra (ati bhISaNa narakAdi gatiyoM) meM bhaTakatA rahatA hai| . bhAvArtha : viSayabhoga to dUra, viSayabhogoM kI AzA, unakI icchA, unakI lAlasA bhI atyaMta duHkhadAyI hai| jisaprakAra rassI se baMdhA huA pazu duHkhI hotA hai, vaise hI goMga-tRSNA se baMdhe huve citta vAlA vyakti viSayoM ke aprApta hone para bhI, unakA bhoga nahIM kara pAne para bhI kleza ko prApta hotA hai, tathA kaNDarIka rAjA ke samAna saMsAra-sAgara meM rulatA rahatA hai|

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PANCALINGIPRAKARANAM : 41 Visayasandamiyacitto visayehim vippauttovi/ Paribhamai Kandariovva niyamao ghorasamsare || 20 || Visayasaya sandamitacitto visayaih viprayukto'pi / Paribhramati Kandarikariva niyamato ghorasamsare || 20 || Not the carnal pleasures but expectation of the unavailable ones, too, is painful, know Like Kandarika, tied down to carnal desires the soul wanders the world for sure || 20 || 20. Leave aside the enjoyment of carnal pleasures even their expectations and desires cause great misery. Just like an animal tethered with a rope suffers, the soul that is tied down to the carnal desires suffers and keeps wandering, life after life, in the terrible world. As king Kandarika who wandered due to the worldly transmigration due to his deep attachment to even unavailable worldly pleasures, the expectant soul also wanders in miserable destinations like hells and subhuman species. Therefore, the desires for worldly pleasures are also worth giving up only.

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42 : paMcaliMgIprakaraNam tA alamimehiM majjha ajjaM kallaM ca de caissAmi / mukkhasuhAo kimannaM paramattheNatthi sukkhaM ti / / 21 / / tasmAdalamebhiH mokSasukhAtkimanyat paramArthenAsti ceha tykssyaami| sukhmiti|| 21 / / ataH basa kara, chor3a inheM, ye Aja nahIM to kala chuutteNge| paramArtha meM mokSa hI sukha hai, jisameM sAre baMdhana ttuutteNge|| 21 / / 21. usa kAraNa (arthAt viSaya bhoga kI icchA yA Asakti ke bhayaMkara narakAdi gatiyoM kA kAraNa hone) se mujhe ina viSaya-bhogoM ke AsvAdana se basa karanA cAhiye kyoMki ye Aja nahIM to kala to chUTane hI vAle haiN| Akhira mokSasukha ke atirikta dUsarA vAstavika sukha kaunasA hai? athavA : usa kAraNa se mujhe ina viSayoM se koI tAtparya nahIM hai| ataH (pravrajyA svIkAra karake) maiM Aja nahIM to kala inakA tyAga karUMgA hii| kyA vAstava meM mokSasukha se bar3hakara anya koI sukha hai? bhAvArtha : yahA~ zAstrakAra saMsAra kI bhayAvahatA kA citraNa karane ke pazcAt pAThaka ko sasAMsArika sukhoM va unakI tRSNA kA bhI tyAga karake sacce va vAstavika mokSasukha kI khoja rUpI saMvega ko dhAraNa karake nivRtti ke mArga para bar3hane ke liye prerita karate haiN|

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PANCALINGIPRAKARANAM : 43 Ta alamamiehim majjha ajjam kallam ca de caissami | Mokkhasuhao kimannam paramatthenatthi sukkham ti || 21|| / Tasmadalamebhih mamadyasva ceha tyaksyami Moksasukhatkimanyat paramarthenasti sukhamiti || 21 || Enough, therefore, of these pleasures that I must give up today or tomorrow | What pleasure can equal liberation? all the rest is profound sorrow || 21 || 21. It is for this reason that I must not have anything to do with such (misery giving) sensual worldly pleasures. Today or tomorrow I must give them up (in favour of accepting monastic ordination in order to lead a perfectly restrained life and seek spiritual emancipation). After all, which pleasure can equal the ultimate bliss of liberation? Here, after describing the miserable nature of worldly pleasures, the author urges the reader to strive for the ultimate pleasure of liberation through spiritual emancipation and sooner or later to accept monasticism in order to get that ultimate goal.

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44 : paMcaliMgIprakaraNam akkhayamakilesasAhaNamalajjaNIyaM vivaagsuNdriiyN| paramasuhamimAhito tANatehiM saMguNiyaM / / 22 / / mukkhassa suhaM tA tassa sAhaNe iddahujjamo jutto| dhanna timviya paramatthasAhagA sAhuNo niccaM / / 23 / / akSayamaklezasAdhanamalajjanIyaM . vipAkasundaram / prazamasukhamasmAdanaMtAnantaiH saGguNitam / / 22 / / mokSasyasukhaM tasmAt tasya sAdhane idAnImudyamo yuktaH / dhanyA trividhaparamArthasAdhakAH sAdhavaH nityam / / 23 / / akSaya, aklezasAdhya, alajjanIya, aura vipAka meM sundr| aisA to prazamasukha hai, usase bhI anantaguNa hai mokSa sukhakara / / 22 / / isaliye mokSasukha ke liye prayatna karanA hai yukt| aise paramArthasAdhaka haiM sadA dhanya, aura ve hI hote haiM mukta / / 23 / / 22-23. mokSasukha akSaya, akaSTasAdhya, alajjanIya aura vipAka meM sundara (pariNAma meM sukha vipAka vAle) prazamasukha se bhI anantaguNA sukha denevAlA hai| ataH vartamAna meM mokSasukha kI prApti ke liye prayatna karanA upayukta hai, kyoMki vahI vAstavika sukha hai (anya sukha to mAtra sukhAbhAsa haiN)| ve paramArthasAdhaka sAdhu dhanya haiM jo sadA tIna prakAra se (darzana, jJAna, cAritra se) usa (mokSasukha) kI sAdhanA karate haiN|

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PANCALINGIPRAKARANAM : 45 Akkhayakilesasahanamalajjaniyam vivagasundariyam / Paramasuhamimahinto mantanantehim sanguniyami | 22 || Mokkhassa suham ta tassa sahaae iddahujjamo jutto / Dhanna-tivviya paramatthasahaga sahuno niccami || 23 || Aksayamaklesasadhanamalajjaniyami vipakasundaram Prasamasukhamasmadanantanantaih sargunitari | 22 | Moksasya sukham tasmat tasya sadhane idanimudyamo yuktah / Dhanya trividhaparamarthasadhakah sadhavah nityani || 23 || Subsided passions give pleasure easy, unashamed and intact | The pleasure of liberation is infinite times in effect || 22 || Therefore, sensible it is to pursue the goal of emancipation | And, glory be to them that seek, such glorious liberation || 23 || 22-23. The pleasure of spiritual emancipation and resultant liberation from mundane existence is infinite times the pleasure of subsided passions, which by itself is greatly pleasurable, can be sought painlessly, is free of any blemish or shame and is good and beneficial in result. Therefore, it is quite logical that we pursue the goal of such spiritual emancipation. Praised are such monks that follow the threefold path comprised of rightvision, right-knowledge and right-conduct to this end.

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46 : paMcaliMgIprakaraNam pihiyAsavA tavaDDA dhaNiyaM kiriyAsu saMpauttA u / rAgadosaviuttA bhavataru nisiyAsiNo dhIrA / / 24 / / pihitAnavAH tapADhyA dhaNitaM kriyAsu smpryuktaastu| rAgadveSaviyuktA bhavataru-nizitAsayaH dhIrAH / / 24 / / Amravaruddha saMvarasAdhaka, tapodhanI, kriyAoM meM satata nirt| vItarAga-dveSa, bhavataruchedaka tIkSNakRpANasama dhIrasAdhu hote virt||24|| 24. saMvara dvArA karmAnava ko rokane vAle, taparUpa dhanavAle tapodhanI, apane samyakcAritra ke pAlana meM tatpara zramaNAcAra kI kriyAoM ke pAlana meM sadaiva rata rahate hue bhI jo rAga-dveSa se rahita hokara vItarAga haiM, sasAra rUpI vRkSa ko kATane ke liye jo tIkSNa talavAra ke samAna haiM, aise dhIra (sAdhu) puruSa hote haiM jo (mokSa-mArga kI sAdhanA meM satata prayatnazIla rahate haiN)| bhAvArtha : yahA~ zAstrakAra yaha kahanA cAhate haiM ki saMvara, tapa va cAritra saMpadA se yukta dhairyavAna sAdhupuruSa hI saMsAra meM rahate hue bhI saMsAra se nirapekSa rahakara rAga aura dveSa se mukta hokara saMsAra rUpI vRkSa ko kATakara mukti kI ora agrasara hone meM samartha ho pAte haiN| ataH sAdhaka ko apane caritra meM ina guNoM kA vikAsa karane ke liye satata prayatnazIla rahanA caahiye|

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PANCALINGIPRAKARANAM : 47 Pihiyasava tavaddha dhaniyam kiriyasu sampautta u Ragadosaviutta bhavataru nisiyasino dhira || 24 || Pihitasravah tapadhya dhanitari kriyasu samprayuktastu / Ragadvesaviyuktah bhavataru nisitasayah dhirah || 24 || Influx stopped, greatly penant, and adherent practitioner of monastic vows Detached, and like an axe to fell the worldly tree, to the patient one the world bows || 24 || 24. Describing the qualities of an aspirant for spiritual emancipation and ultimate liberation, the author says that only those patient ones who stop the karmic influx by self-restraint, those who shed the karmic bondas by practicing grave penance, those who steadfastly adhere to their monastic vows, and even while leading a worldly life remain perfectly detached and free of attachment and aversion towards any thing or being, attain the desired goal of spiritual emancipation and consequent liberation.

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48 : paMcaliMgIprakaraNam kaiyA hoi so vAsarutti giiytthgurusmiivNmi| savvavirayaM pavvajjiya viharissAmi ahaM jammi / / 25 / / kadA bhaviSyati sarvaviratiM prapadya sa vAsaraH vihariSyAmyahaM gItArthagurusamIpe / yasmin / / 25 / / kaba hogA vaha dina jaba maiM, gItArtha guru ke smiip| sarvavirati-saMyama dhAraNakara vicarUMgA, aura banUMgA aatmprdiip|| 24 / / 25. vaha dina kaba hogA (AegA) jisadina maiM gItArtha (AgamazAstrajJAnI) guru ke samIpa (kI nizrAya meM) sarvaviratirUpa zramaNacAritra ko dhAraNakara (grahaNakara) vihAra karUMgA? __yahA~ zAstrakAra mumukSu pAThaka kI usa bhAvanA kA ullekha karate haiM jisakA udaya sAMsArika sukhoM ke pIche bhAgane meM aMtatogatvA duHkha hI prApta hone kA bodha hone ke pazcAt va isa asAra saMsAra se mukti pAne kI icchA ke sAtha hotA hai| ataH vaha zAstrajJAnI va use sahI muktimArga dikhalAne kI kSamatA vAle guru ke pAsa zIghratizIghra pravrajita hone kI bhAvanA bhAtA hai| gItArthagurusamIpe = bhushrutvihitaacaarysmiipe| - dekheM 'paMcaliMgIprakaraNam' para vRhadvRtti, pR. 63 / sarvaviratiM = bhagavatIM bhaavdiikssaam| jaina paraMparA meM pracalita dIkSA arthAt prvRjyaagrhnn| chaMda kI dRSTi se 'vihariSyAmyaham' ko 'vihariSyAmi aham' ke rUpa meM paThanIya hai|

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PANCALINGIPRAKARANAM: 49 giyatthagurusamivammi | viharissami ahami jammi || 25 || Kaiya hoi SO vasarutti Savvavirayami pavvajjiya vasarah Kada bhavisyati sa Sarvaviratimi prapadya viharisyami aham When will the day dawn when I shall gitarthagurusamipe / yasmin? || 25 || near the canon-learned guru of esteem | Take my all-renouncing vows, and go about obeying him at full steam? || 25 || 25. When will that day dawn when I shall take the all (violence, untruth, acceptance of the ungiven, sensual indiscipline and attachment actuated encumbrance) renouncing monastic vows at the hands of a canon-learned spiritual master (capable of leading me to spiritual emancipation and subsequent liberation from the miserable mundane existence) and go about my monastic duties wholeheartedly. Here, the author makes a mention of that desire of the aspirant reader who has realised the ultimately painful nature of the worldly pleasures, who now stands disillusioned and seeks the monastic path to attain his goal of emancipation and liberation.

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50 : paMcaliMgIprakaraNam dhI dhI majjha aNajjassa iMdiyatthesu sNputtss| paramatthaveriesu vi dArAisu gADharattassa / / 26 / / dhig dhig mama anAryasya indriyArtheSu saMprayuktasya / paramArthavairiSvapi dArAdiSu gADharaktasya / / 26 / / dhikkAra hai, dhikkAra mujha ajJAnI-anArya ko, jo iMdriyasukha meM hI rahatA nimagna / jo paramArtha ke vairI haiM parama, una putrakalatrAdi meM atiAsakta atimgn|| 26 / / 26. iMdriyoM ke viSayoM meM atiAsakta rahane vAle, va paramArtha (AtmakalyANa) ke parama vairI aise strI-putra-parivArAdi meM hI tIvra anurakti (Asakti) rakhane vAle mujha anArya ko dhikkAra hai! dhikkAra hai!! bAraMbAra dhikkAra hai| isa gAthA meM zAstrakAra AtmakalyANa meM bAdhaka tattvoM kA ullekha karate hue kahate haiM ki iMdriyasukhotpAdaka sAMsArika viSayoM va bhoga-vilAsa ke sAdhanoM ke prati atyaMta Asakti, unakI tIvra lAlasA va unhIM meM dhyAna lagAe rahanA eka prakAra kI bAdhA hai; dUsarI bAdhA hai patnI-putra, ghara-parivAra, nAte-rizte, Adi ke prati atyaMta Asakti kA bhaav| ye donoM prakAra kI bAdhAe~ vyakti ko saMsAra kI asAratA kA bodha ho jAne ke uparAMta bhI virakta hokara AtmakalyANa ke mArga para agrasara nahIM hone detI haiN|

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PANCALINGIPRAKARANAM : 51 Dhi dhi majjha anajjassa indiyatthesu sampauttassa / Paramatthaveriesu vidaraisu gadharattassa || 26 || Dhig dhig mama anaryasya indriyarthesu samprayuktasya / Paramarthaverisvapi daradisu gaoharaktasya || 26 || Fie on me again and again for being deeply engrossed in sensual pleasures | For remaining strongly attached to, worldly ties that hinder emancipation || 26 || 26. I remain deeply engrossed in senual pleasures, I remain strongly attached to the worldly relations like wife, sons, family, friends, etc the ties that hinder my spiritual emancipation and liberation. Fie on me, again and again. Here, the author gives an eloquent expression to the lament that an indulgent aspirant feels at his inability to give up the sensual pleasures and worldly ties that hinder his spiritual emancipation and ultimate accomplishment of liberation from the misery of worldly existence.

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52 : paMcaliMgIprakaraNam ii bhAvaNAsameo virattakAmo pyttttmaanno| kammavasA viraesuM bahumANaparo sadosaMnnU / / 27 / / iti karmavazAt bhAvanAsametaH virateSu viraktakAmaH prvrttmaanH| bahumAnaparo svadoSajJaH / / 27 / / isa bhAvanA se yukta, svadoSajJa, aura virktkaam| karmavazAt viSayarata bhI rakhatA, viratajanoM ke prati bahumAna / / 27 / / 27. uparyukta bhAvanA se yukta tathA viSaya bhogoM se parAGmukha vyakti yadi karma ke udaya se viSayoM meM pravRtti karatA bhI hai to bhI apane doSoM (durbalatAoM) ko jAnatA huvA saMyamiyoM (sarvavirata sAdhu-sAdhviyoM tathA dezavirata zrAvaka-zrAvikAoM) ke prati bahumAna vAlA hotA hai| isa gAthA meM zAstrakAra aise vyakti kI bhAvanAoM kA ullekha karate haiM jo apanI icchAoM se virata ho cukA hai, bhoga-vilAsa va iMdriyaviSayoM meM jisakI rUci samApta ho cukI hai phira bhI jo bhogAvalI karma ke udaya se viSayoM meM pravRtti karatA hai| ve kahate haiM ki aisA vyakti apane doSoM kA jJAna rakhatA huvA tathA apanI asamarthatA para aphasosa karanevAlA hokara svayaM avirata hote hue bhI viratajanoM ke prati bahumAna kI bhAvanA rakhanevAlA hotA hai| use na kevala apanI kamajorI kA ahasAsa hotA hai apitu vaha usake liye pazcAtApa bhI karatA hai|

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PANCALINGIPRAKARANAM : 53 li bhavanasameo Kammavasa viraesum virattakamo payatttamano bahumanaparo sadosaminnu || 27 || Iti bhavanasametah Karmavasat viratenu viraktakamah pravartamanah , bahumanaparo svadosajnah || 27 || An aspirant in such mood and desire-detached but indulgent | Due to rise of such karma, he reveres the renoncees, repentant || 27 || 27. In such mood and desireless, a person indulgent due to rise of enjoyment inducing (Satavedaniya) karma, knows his weakness and repents while he adores and praises those that have renounced such worldly pleasures. Here, the author says that a person with such psyche (that of denouncing himself for his indulgent nature), who has overcome his desire for the worldly pleasures but is still not able to give up such indulgence due to rise of such karma, feels sorry for his weakness and even while he is still in the grip of such sensual enjoyments holds those who are able to give up such pleasures in high esteem and praises them while lamenting his own lot.

Page #138
54 : paMcaliMgIprakaraNam cArittapakkhavAyA, appaDivirao bandhai suresu / saMviggo virao iccubviya saMviggo pUyANa vighaao|| 28 / / cAritrapakSapAtAt aprativirato'pi badhnAti sureSu / saMvighno virataH ityeva saMvigno pUjyAnAM vighnAt / / 28 / / saMvega prakaTa hotA hai taba jaba sAdhaka virata ho pUjyAzAtanA se| cAritra pakSapAta se bhI hotA hai dekho aprativirata ko devAyu bNdh||28 / / 28. ekamAtra mokSa kI icchAvAlA vyakti jaba pUjyoM kI AzAtanA se virata hotA hai taba saMvega lakSaNa prakaTa hotA hai| isaliye, aisA vyakti cAritra ke pakSapAta se aprativirata hone ke bAvajUda devAyu kA baMdha karatA hai| isa gAthA meM zAstrakAra aise vyakti kI carcA karate haiM jo kisI kAraNa se anAsakti ko prApta nahIM kara pAtA hai phira bhI cAritra grahaNakara usakA niraticAra pAlana karatA hai| aisA karane se vaha pUjyoM kI AzAtanA se virata hokara mokSaprApti kI icchAvAlA banatA hai| ataH aisA sAdhaka svayaM meM saMvega lakSaNa prakaTa karake aprativirata (Asakti se avirata) hote hue bhI devAyu kA baMdha karatA hai arthAt devagati meM punarjanma prApta karatA hai|

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Carittapakkhavaya appadivirao PANCALINGIPRAKARANAM : 55 bandhai Samviggo virao iccuvviyami samviggo puyana vighao || 28 || badhnati suresu / Caritrapaksapatat aprativirato pi Samvigno viratah ityeva samvigno pujyanami vighnat || 28 || Without a trace of dtachment, too suresu/ On giving up hurting the revered one gets the divine destiny for renunciation | manifests the desire for liberation || 28 || 28. When an aspirant desires liberation only and refrains from hurting the venerable detached ones, then he manifests the phenomenon called Samvega. Therefore, by practising monasticism an attached aspirant also bonds the divine destiny yielding karma. Here, the author says that a person who cannot get totally detached from mundane matters but even then accepts monastic vows and flawlessly observes them also gets a rebirth as a heavenly god. Actual Samvega or single minded desire for spiritual emancipation, and thereby liberation, manifests itself only when one refrains from causing any hurt to the venerable detached monks - knowingly or unknowingly.

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56 : paMcaliMgIprakaraNam pANaccayevi na kuNai jatto jiNasAsaNassa uDDAho / guNiNo bahumANaparo dArAisu siddhilpddibndho|| 26 / / prANAtyaye'pi na karoti yataH jinazAsanasya uddddaahH| guNiSu bahumAnaparo dArAdiSu shithilprtibndhH|| 26 / / prANa tyAga karake bhI na karatA, jina-zAsana ko jo gndaa| guNiyoM kA bahumAna bahuta aura, svajanasneha ho ati mandA / / 26 / / 26. ataH saMvigna (saMvega lakSaNa vAlA) sAdhaka prANa tyAga bhI karanA par3e to bhI arthAt svayaM ke jIvana kI bali dekara bhI apane AcaraNa se jina-zAsana ko malina nahIM karatA hai| vaha jJAnAdi guNoM se bhUSita guNiyoM kA atyanta bahumAna karatA hai tathA putra, kalatrAdi svajanoM ke prati atyalpa rAga-bhAva rakhatA hai| saMvegavAna sAdhaka ke guNoM kA bakhAna karate hue zAstrakAra jina-zAsana ke prati usakI niSThA ko raMkhAMkita karate haiM aura kahate haiM ki aisA sAdhaka apanA jIvana utsarga karake bhI jina-zAsana kI zAna meM oNca nahIM Ane detA hai tathA vaha aisA anAsakta guNAnurAgI hotA hai ki svajano ke prati bhI atyalpa rAgabhAva rakhatA hai tathA guNiyoM kA ahobhAva pUrvaka bahumAna karatA hai|

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Panaccayevi na kunai jatto Gunino bahumanaparo Guninah Jinasasanassa Pranatyaye pi na karoti yatah PANCALINGIPRAKARANAM : 57 daraisu sidhilapadibandho || 29 || Jinasasanasya bahumanaparo uddaho With little attchment for the family, Even sacrificing his own life, daradisu sithilapratibandhah || 29 || uddahah and respecting the meritorious he makes the Jina-order glorious || 29 || 29. The spiritual aspirant, who has an intense desire for liberation, does not tarnish the image of the Jina-order even at the cost of his own life; he displays utmost respect towards the meritorious and has little attachment even for the members of his family such as his wife, son etc.

Page #142
58 : paMcaliMgIprakaraNam saMsAriyaabbhudaye na muNai harisaM asaMjame dhnniyN| varseto paritappai muNai uvAdeyamaha dhammaM / / 30 / / sAMsArikAbhyudaye na jAnAti harSa asaMyame dhnnitm| vartamAnaH paritapyate jAnAti upAdeyamatha dharmam / / 30 / / sAMsArika abhyudaya kA anusaMdhAna nahIM, na saMsAra-vyApAra meM mAne hrss| pazcAtApa pUrvaka vartana hI, Adyanta upAdeya dharma-sparza / / 30 / / 30. saMvigna sAdhaka sAMsArika abhyudaya (laukika sukha-samRddhi meM vRddhi) hone para harSita nahIM hotA hai, asaMyama kA tyAgakara yatheSTa saMyama pUrvaka jIvana yApana karatA hai, saMsAra-vyApAra meM hue sAvadha karma ke liye jo pazcAtApa (kheda yA duHkha) pUrvaka vartana karatA hai, aisA sAdhaka kevala dharma ko hI upAdeya mAnatA hai / saMvegavAna sAdhaka ke kucha aura guNoM kA ullekha karate hue zAstrakAra kahate haiM ki aisA sAdhaka apane dainandina saMsAra-vyApAra ke nimitta hue svalpa sAvadyakarma ke liye bhI atyaMta pazcAtApa karatA hai, sAMsArika abhyudaya meM koI ruci nahIM hone se vaha usase harSita nahIM hotA hai, tathA samasta sAMsArikatAoM se virata huA vaha sAdhaka kevala dharma ko hI upAdeya mAnatA hai| zeSa sabhI vyakti va vastue~ usake liye kevala jJeya aura heya ho jAtI haiN|

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PANCALINGIPRAKARANAM : 59 Samsariya-abbhudaye na munai harisam asanjame dhaaiyam/ Vattanto paritappai munai uvadeyamaha dhammani || 30 || Samisarikabhyudaye na janati harsam asamyame dhanitari | Vartamanah paritapyante, upadeyamath dharmam || 30 || Neither glee for the mundane prosperity, nor delight in indulgence | Considering Dharma as the only worthy, for mundane activity - repentence || 30 || 30. The spiritual aspirant, who doesn't constantly hankers after the worldly progress and prosperity, who doesn't feel happy in excessive indulgence in sensual pleasures and who lives his restrained life repenting for the minutest violence committed in the pursuit of his daily chores (household work, agriculture, trade, etc), and considers the faith - Dharma - as the only worthwhile thing and deplores everything else, is considered to be truly endowed with the quality of Samivega.

Page #144
60 : paMcaliMgIprakaraNam ceiyajaisu bajjujjai jattiyamattaM tadeva sahalaMti / annamaNatthamaNatthassa vaTTayaM muNai Niccapi / / 31 / / caityayatiSu upayujyate yAvanmAtraM anyadanarthamanarthasya varddhakaM manyate tadeva sphlmiti| nityamapi / / 31 / / deva-guru ke upayogArtha ho jitanA, utanA hI hai artha saphala / anya-dravya ko nitya hI mAne, anartha-varddhaka aura niSphala / / 31 / / 31. (jo vyakti) deva aura guru (ko dAna meM diye jAne se) ke upayoga meM A sake utane pramANa meM dravya arthAt dhana-dhanyAdi saMpadA ko to saphala yAni sArthaka mAnatA hai tathA usase itara dravya ko sadA sarvadA anartha-varddhaka tathA niSphala mAnatA hai (vahI vyakti saMvigna arthAt mokSAbhilASI hai)| saMvegavAna vyakti ke kucha aura guNoM kA ullekha karate hue AcArya kahate haiM ki aisA vyakti apane dvArA deva-guru ko diye gae dAna ke dvArA unake upayogArtha jitanA dravya kharca hotA hai usIko sArthaka mAnatA hai tathA anya dravya jo svayaM ke va parivAra kI sukha-suvidhA ke liye kharca kiyA jAtA hai use nirarthaka hI nahIM apitu anarthakArI bhI mAnatA hai| isake kAraNa kA khulAsA karate hue ve kahate haiM ki jo dhana sAMsArika kAryo ke liye kharca kiyA jAtA hai vaha to saMsAra paribhramaNa ko bar3hAne vAlA hone se anarthakArI hI hai|

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PANCALINGIPRAKARANAM: 61 Ceiyajaisu vajjujjai jattiyamattami tadeva Annamanatthamanatthassa vattayam munai nicampi || 31 || Caitya-yatisu upayujyate yavanmatram tadeva Anyadanarthamanarthasya varddhakam sahalanti/ saphalamiti/ manyate nityamapi || 31 || The wealth that sustains deva-guru- the pillars of faith, that much is useful One, who considers the rest as useless and harmful, is truly faithful || 31 || 31. A person endowed with the quality of Samivega considers only that much of his wealth as useful as he gives in charity for the use of deva (to be used for the upkeep of temples, etc) and guru (as alms, etc) and all else that is used for own luxuries as wasteful and contrary to his spiritual interests.

Page #146
62 : paMcaliMgIprakaraNam ii kiriyAe ii bhAvasaMgao ___NicchaeNa sammattI / bhAvo Najjai pacchANutAvao tAsu kiriyAsu / / 32 / / iti kriyayA iti bhAvasaGgataH nizcayena samyaktvavAn / bhAvaH jJAyate pazcAdanutApAt tAsu kriyAsu / / 32 / / ina kriyAoM aura ina bhAvoM se nizcita hI vaha hotA hai smyktvii| una-una kriyAoM meM anutApa se jAnA jAtA hai vaha saMvegI / / 32 / / 32. pUrvokta kriyAoM (deva-guru kI bhakti, Adi) evaM sarvavirati cAritra grahaNa karane ke bhAvoM (pariNAmoM) se nizcita rUpa se vaha samyagdRSTi hai tathA una kriyAoM (pApaka kriyAoM) meM pazcAtApa karane se (usameM) saMvega kA honA jJAta hotA hai yA jAnA jAtA hai| saMvega lakSaNa ke nirUpaNa kI isa aMtima gAthA meM zAstrakAra spaSTa rUpa se kahate haiM ki kevala unhIM vyaktiyoM yA sAdhakoM meM saMvega rUpI samyaktvaliMga kA honA jAnA jAtA yA mAnA jA sakatA hai jo deva-guru ke prati bhaktibhAva se ota-prota haiM, duHkhamaya asAra saMsAra se mukta hone ke liye jo sarvavirati cAritra grahaNa karane kI bhAvanA se AplAvita haiM, tathA pApaka kriyAoM ke liye pazcAtApa karate haiN| (iti dvitIyaliMgam)

Page #147
PANCALINGIPRAKARANAM : 63 li kiriyae ii bhavasangao picchaena sammatti | Bhavo najjai pacchanutavao tasu kiriyasu || 32 || Iti kriyaya iti bhavasangatah niscayena samyaktvavan | jnayate pascanutapat tasu kriyasu || 32 || Bhavah Pious activities, repentence for the sinful ones, and the desire to take the vows | Show his right spiritual inclination, and to him everyone bows || 32 || 32. In him that is constantly engaged in the earlier described activities (of devotion to the Faith Propounding Lords and the learned preceptors who preach, profess, and perpetuate the faith), who repents for those (worldly) acts, and who has an abiding desire to embrace sacred and liberating nonasticism is decidedly rightly inclined and in him the sign called Samvega manifests. In this last verse on the second sign -Samvega, the author unequivocally says that quality of righteousness and the sign of Samvega are seen in only those aspirants that are devoted, tepentent and desirous of taking the vows. (THE SECOND SIGN CONCLUDED)

Page #148
64 : paMcaliMgIprakaraNam tRtIyaliMga : nirveda sammaddiTThI jIvo bhavagahaNaduhANaM sudu niviNNo ciMtei / aNAibhavo aNAijIvo tahA kammaM / / 33 / / samyagdRSTiH jIvaH bhavagahanaduHkhebhyaH suSTu nirviNNaH cintyti| anAdi-bhavaH anAdi - jIvaH tathA karma / / 33 / samyagdRSTi jIva soce udvigna, gahana duHkha hai bhava anAdi I anAdi bhava meM jIva anAdi, vaisA hI hai karma anAdi / / 33 / / / 33. upazama va saMvega sahita samyagdRSTi jIva saMsAra (aTavI) ke gahana duHkhoM se atyaMta udvigna hotA hai| vaha mana se vicAra karatA hai ki yaha saMsAra 'anAdi' hai / ( " yahA~ se prArambha kara utpanna huvA " aise prArambha se rahita hai ataH anAdi hai), jIva yA AtmA bhI saMtAnavRttitayA 'anAdi' hai; aura jIva ke ( mithyAtvAdi kAraNoM se jo kiye jAte haiM aise) karma bhI 'anAdi' haiM / tRtIya samyaktvaliMga 'nirveda' para prathama gAthA meM hI zAstrakAra karmamala se malina saMsAra kI bhayAvahatA kA citraNa karate hue spaSTa rUpa se kahate haiM ki isa anAdi saMsAra meM anAdi karmasaMyoga yukta jIva bhava duHkhoM se trasta samyagdRSTi jIva isase udvigna hokara isase chuTakArA pAne ke upAyoM para vicAra karatA hai /

Page #149
PANCALINGIPRAKARANAM : 65 DETACHMENT : THE THIRD SIGN Sammadditthi jivo bhavagahanaduhanam sutthu nivinno cintei/ Anaibhavo anaijivo, taha kammam || 33 || Samyagdrstih jivah bhavagahanaduhkhebhyah sustu nirvinnah cintayati Anadi-bhavah anadi-jivah tatha karma || 33 || Anxious, the faithful soul thinks, what misery is the beginningless world In beginningless transmigration is the hapless soul, by beginningless karma hurled || 33 || 33. Having gained the right inclination due to subsidence of the falshood inducing karma and its intense desire for spiritual salvation, the soul, becomes anxious by the intense misery of the worldly existence and thinks that the soul and its wandering in the worldly transmigrations is beginningless, and so is the karma matter and its association with the soul due to false inclination, lack of restraint, negligence, passions and activities.

Page #150
66 : paMcaliMgIprakaraNam bahuso aNAisaMsArasAyare naratiriyadukkhAiM / pattAI kammavasavattijantuNA ___ natthi sNdeho|| 34 / / bahuzaH anAdisaMsArasAgare prAptAni karmavazavartijantunA nAsti nrktirygduHkhaani| sandehaH / / 34 / / bahuta bAra anAdi saMsAra-sAgara meM, naraka-tiryaMca gatiyoM meM par3atA / nissandeha karmavazAt, jIva duHkhoM meM sar3atA / / 34 / / 34. karmoM ke vazIbhUta hue isa jIva neM anekabAra anAdi saMsAra-sAgara meM naraka aura tiryaggati se saMbaMdhita duHkha prApta kiye haiN| isameM koI saMdeha nahIM hai| bhAvArtha : yahA~ zAstrakAra bhava, jIva va karma ke anAdi hone ke phalitArtha kI ora iMgita karate hue kahate haiM ki bhava (saMsAra), jIva aura karma ina tInoM ke anAdi hone se ananta bAra anAdi saMsArasAgara meM anAdi karma-saMyogoM ke vazavartI anAdi jIvoM ne nissaMdeha naraka aura tiryaMca gatiyoM ke duHkhoM ko pAyA hai| kiMcit sukhakArI hone ke kAraNa manuSya aura devagatiyoM ko chor3akara jIva ne naraka aura tiryaMca gatiyoM ke duHkhoM ko bhI aneka bAra bhogA hai|

Page #151
PANCALINGIPRAKARANAM: 67 Bahuso anaisamisarasayare, naratiriyadukkhaim / Pattaim kammavasavattijantuna natthi sandeho || 34 || Bahusah anadisamsarasagare, Praptani karmavasavarttijantuna, narakatiryagduhkhani nasti sandehah In many a hellish and subhuman birth, / Undoubtedly, due to beginningless karma, ||34|| the beginningless soul has wandered | the pleasure it has squandered || 34 || 34. Under the influence of karma, many times this soul has undoubtedly taken birth after birth and suffered the miseries in hellish and subhuman species. Hinting at the consequences of the beginninglessness of the three - the worldly transmigration, the soul and the karmic association, due to beginningless karmic association as well as karma-matter accumulated by own actions, the author says that the beginningless soul has, certainly, many times suffered in the hellish and subhuman births in the beginningless world. Here, he draws a clear distinction between the heavenly and human births in which there is some pleasure and the pain and misery are not as intense.

Page #152
68 : paMcaliMgIprakaraNam evamaNaMto jIvo, micchattAInibaMdhaNamaNaMtaM kmm| tatto saMsAraduhasayAiM ca puNAruttaM evatti / / 35 / / evamanantaH jIvaH mithyAtvAdi nibandhanamanantaM krm| tataH saMsAraduHkhazatAni ca punaruktameva iti|| 35 / / aisA mAnakara avinAzI jIva, mithyAtvAdi se bAMdhatA hai karma annt| unase hI hote haiM usako, bArambAra sAMsArika duHkha aneka / / 35 / / 35. AtmA avinAzI hai parantu mithyAtvAdi ke kAraNa vaha ananta karmoM kA bandha karatA hai| isaliye saMsAra meM bArambAra saiMkar3oM duHkhoM ko prApta karatA hai| bhAvArtha : bhava-jIva-karma ke anAditva kI bhA~ti hI unake anantattva kA nirUpaNa karate huve zAstrakAra kahate haiM ki jIva ananta hai, avinAzI hai, pradhvaMsabhAvazUnya hone ke kAraNa nitya hai| mithyAtvAdi kAraNajanya karma bhI ananta haiN| (ananta pudgala parAvarta kI apekSA se) ananta (nitya) jIva kA karma ke sAtha saMbandha bhI ananta hai| aise karma se jIva ko saMsAra meM saikar3oM prakAra ke duHkha bArambAra hote rahate haiN| yahA~ zAstrakAra saMsAra ke duHkhamaya hone kA suspaSTa ullekha kara apane pAThakoM ko saMsAravimukha kara unheM anAsakti - nirveda kI ora mor3anA cAhate haiN|

Page #153
PANCALINGIPRAKARANAM : 69 jivo Evamananto micchattainibandhanamanantam kammam/ Tatto samsaraduhasayaim ca punaruttar evatti | 35 || Evamanantah jivah mithyatvadinibandhanamanantami karma / Tatah samsaraduhkhasatani ca punaruktameva iti || 35 || Similarly, the soul is eternal, its karmic association is boundless Whence the soul suffers, worldly miseries that are endless || 35 || 35. The soul is indestructible, but it bonds infinite amount of karma-matter due to its flaws like false views, etc and, therefore, suffers hundreds of worldly miseries again and again. Just like the beginninglessness of the triad of worldly transmigration, the soul and the karma, the author also states their endlessness and says that the soul is endless, indestructible and eternal. From the standpoint of infinite material bonding, even the karmic association of the soul is infinite. Due to this karmic association alone the soul suffers worldly miseries repeatedly.

Page #154
70 : paMcaliMgIprakaraNam acchinimIliyamittaM natthi suhaM dukkhameva saMtattaM / narae neraIyANaM __ ahonisaM paccamANANaM / / 36 / / sukhaM akSinimIlitamAtraM nAsti narake nArakIkAnAmaharnizaM duHkhameva saMtaptaM / pacyamAnAnAm / / 36 / / sukha nahIM palaka jhapakane taka kA, duHkha hI duHkha se satata saMtapta / naraka-loka meM nAraka-jIva, aharniza rahate paacn-pritpt|| 36 / / 36. pratikSaNa (dhadhakatI huI agniyoM meM) pakate hue nAraka jIvoM ko narakagati meM palaka jhapakane mAtra kA bhI sukha nahIM hai, apitu nirantara asahaya duHkha hI duHkha hai| bhAvArtha : sAMsArika duHkhoM ke varNana ke krama meM aba zAstrakAra naraka meM sthita nAraka jIvoM ke duHkhoM kA varNana karate huve kahate haiM ki vibhinna narakoM meM rAta-dina kumbhIpAka agni meM pakAe jAte huve nAraka-jIvoM ko palaka jhapakane jitane samaya ke liye yA nimiSamAtra ke liye atyalpa bhI sukha nahIM hotA hai| sukha kI to bAta hI kyA, ve kSaNamAtra ke virAma ke binA satata, niraMtara aisI bhayAnaka, duHsaha aura dAruNa nArakIya pIr3A ko bhogate haiM jisakI kalpanA mAtra se roMgaTe khar3e ho jAte hai|

Page #155
Acchinimiliyamittam natthi suhan, Narae PANCALINGIPRAKARANAM: 71 Narake nairayikanam, No respite for a moment, dukkhameva Aksinimilitamatram nasti sukham, neraiyanam, ahonisam paccamananam || 36 || duhkhameva santattami / santaptam/ aharnisam pacyamananami || 36 || The hellish beings are cooked in hells, tormented by constant misery and pain | day and night again and again || 36 || 35. In this verse, the author draws a dreadful picture of the pain and misery that the hellish beings constantly suufer. He says that there, they suffer constantly - without any break. They are cooked, burnt, and baked in the most dreadful 'Kumbhipaka' fire day and night and what to talk of pleasure, they do not get even a moment's respite from this intense and unbearable pain even for a moment.

Page #156
72 : paMcaliMgIprakaraNam sAgaramegaM ti ya satta dasa tittIsaM jAva 9 sAgaramekaM trINi sapta daza sattarasa taha ya Thii sattasu puDhavIsu ukkosA / / 37 / / saptadaza tathA ca trayastrizataM yAvat sthitiH bAvIsA / saptasu pRthivISu utkRSTA / / 37 / / sthiti, taitIsa / sAtavIM meM naraka utkRSTa sAgaropama anya chaH meM hai vaha: eka, tIna, sAta, dasa, satraha aura bAvIsa / / 37 / / 37. sAta naraka - bhUmiyoM meM nAraka - jIvoM kI utkRSTa (adhikatama) Ayu-sthiti kramazaH eka, tIna, sAta, dasa, satraha, bAvIsa tathA taitIsa sAgaropama' paryanta kAla kI hotI hai arthAt asaMkhyAt kAla kI hotI hai / = dvAviMzati / bhAvArtha : pUrva gAthA meM asahya narakavedanA kA varNana karane ke pazcAt zAstrakAra yaha bhI batAnA cAhate haiM ki nAraka jIvoM ko ye vedanAe~ kitane lambe samaya taka bhoganI par3atI haiM / = 1 palyopama asaMkhyAt varSa, tathA daza kor3Akor3I palyopama 9 sAgaropama

Page #157
Sagaramettam ti ya satta, dasa, Tittisam java PANCALINGIPRAKARANAM: 73 sattarasa taha ya bavisa | thii, sattasu pudhavisu ukkosa || 37 || Sagaramekam trini sapta dasa, Trayastrimisatam yavat sthitih, saptadasa tatha ca dvavimisati saptasu prthivisu utkrsta || 37 || For one, three, seven, ten and seventeen Sagaropama, the life abounds | Twenty-two and thirty-three is, respectively, maximum life-span on the seven hellish grounds || 37 || 37. After describibg the dreadful misery and pain suffered by the hellish beings, the author also mentions the unimaginably long period of time for which such sufferings last. The maximum lifespans of the hellish beings in the seven hellish grounds are, respectively, up to one, three, seven, ten, seventeen, twenty-two and thirty-three Sagaropama (an uncalculably long period of time).

Page #158
74 : paMcaliMgIprakaraNam narayAe uvvaTTo tirio narae puNo vi tiriesuN| umaNaMkaNAijaNiyaM bhayataNhachuhAijaNiyaM ca / / 38 / / dukkhaM narayasamANaM tattha ya hINakulajAi maNuo tu hyvihiniyogaa| jIvo pesANa vi pisnnniutto|| 36 / / narakAt uddhRttaH (khalu) tiryag narake punarapi tirykssuH| damanAGkanAdijanitaM ca bhaya-tRSNA-kSudhAdijanitaM / / 38 / / duHkhaM narakasamAnaM tatra ca manuSyastu hatavidhiniyogAt / hInakula-jAtiH jIvaH preSyANAmapi preSaNaniyuktaH / / 36 / /

Page #159
PANCALINGIPRAKARANAM : 75 Narayae uvvatto tirio narae puno vi tiriesum | Damanankanaijaniyam bhayatanhachuhaijaniyani ca | 38 || Dukkhari narayasamanam tattha ya manuo tu hayavihiniyoga / Hinakulajai jivo pesana vi pisananiutto || 39 || Narakat udvyttah (khalu) tiryag narake Damanamarikanadijanitam punarapi tiryaksu / bhayatrsnaksudhadijanitam ca ||38|| Duhkhari narakasamanam tatra ca, manusyatu hatavidhiniyogat / Hinakulajatih jivah, presyanamapi presananiyuktah || 39 ||

Page #160
76 : paMcaliMgIprakaraNam naraka se nikala kara jIva hotA tiryaMca, vahA~ se nAraka phira tiryNc| damana, aMkana Adi ke duHkha, aura, bhUkha-pyAsa-bhaya ke atyaMta / / 38 / / narakasama duHkha bhogatA vahA~ bhI, manuSyagati meM bhI udaya hote dusskrm| jIva janmakara hIna kula jAti meM, karatA nindita-hIna karma / / 36 / / 38-36. naraka se ananta duHkha bhogakara karmakSaya se vahA~ se nikalane para jIva tiryaMca gati meM janma letA hai, vahA~ se punaH nAraka ke rUpa meM tathA phira tiryaMca gati meM janma lekara vahA~ bhI damana-utpIr3ana, aMkana Adi tathA bhUkha-pyAsa-bhaya Adi ke aneka narakasama duHkhoM ko bhogatA hai| yahA~ taka ki manuSya gati meM janma lene para bhI jIva azubha karmodayavazAt hIna kula-jAti meM janma lekara hInAtihIna karma karane ke liye niyukta hotA hai tathA phira navIna karma-bandha karatA hai| bhAvArtha : saMsAra duHkhamaya hai isa tathya ko rekhAMkita karane ke liye zAstrakAra sAMsArika punarjanma prakriyA meM hone vAle duHkhoM kA varNana karate haiN| ina gAthAoM meM jIva dvArA naraka meM bhoge jAne vAle duHkhoM ke atirikta manuSya yoni meM janma lenepara bhI aneka duHkha hai isa tathya kA pratipAdana kiyA gayA hai|

Page #161
Out of hell he gets animal birth, PANCALINGIPRAKARANAM: 77 Oppression, branding, fear, thirst, Hellish sufferings there, to hell again and there again | and hunger again and again || too, as a human if evil karma writs | Born in low caste and family to suffer indignity of lowly deeds || 39 || 38-39. After suffering boundless pain and misery in the hell, on shedding karmic bondage the soul comes out and takes birth in animal species. From there it goes to hell and is born as animal again. There, too, it suffers pain and misery of oppression, branding, fear, thirst, hunger etc, which are as bad as hellish sufferings. As a human being, too, if his evil karma comes to rise, he is born in lowly caste and family and suffers indignity in that birth as well as bonds further inauspicious karma to suffer in later births. In order to underline the fact that the whole world is full of pain and misery, in these two verses the author mentions the pains, sorrows, and misery that a person may have to suffer even in human rebirths, what to talk of hellish and subhuman (animals, birds, fishes, insects, bacteria, etc) rebirths.

Page #162
78 : paMcaliMgIprakaraNam vAhisayavihuriyaMgo piyavippaogavihuriyacitto vyAdhizatAvidhuritAGgaH priyaviprayogavidhuritacittaH dAriddamahAgaNa duhasAgaramaIi - dAridryamahAgraheNa paribhUo / / / 40 / / paribhUtaH / duHkhasAgaraM gacchati (nimajjati ) / / 40 // aneka vyAdhiyoM se pIr3ita gAtra, dAridrya - mahAgraha se parAjita prANa / priya-viyoga se khinna citta, duHkha - sAgara kI ora prayANa / / 40 / / 40. azubha karmodaya se manuSya-bhava meM jIva ko anya bhI aneka duHkha hote haiM, yathA usakA zarIra aneka vyAdhiyoM se pIr3ita hotA hai, vaha garIbI kI mAra se trasta evaM parAjita hotA hai, apane priyajanoM ke viyoga se vaha udAsa, vihvala va khinna hotA hai tathA ina saba duHkhoM se ghabarAkara vaha zoka - sAgara meM DUba jAtA hai ( tathA use isa zokAkula mAnasika dazA meM hI duHkha bhare saMsAra se virakti hone lagatI hai) / yahI nirveda kA prArambha hai /

Page #163
PANCALINGIPRAKARANAM : 79 Vahisayavihuriyargo, dariddamahagahena paribhuo / Piyavippaogavihuriyacitto, duhasagaramail 11.40 || Vyadhisatavidhuritangah, daridryamahagrahena paribhutah / Priyaviprayogavidhuritacittah, duhkhasagaram gacchati (nimajjati) || 40 || The body tormented by many a disease, defeated by the curse of need Depressed by dear one's departure, he leaves for the ocean of grief, indeed || 40||| 40. In the human birth, too, due to the rise of the inauspicious karma-matter associated with the soul, it suffers many more sorrows, pains and miseries. It becomes bodily riddled with many diseases, it is stricken and defeated by poverty, it is overpowered by grief due to separation from its near and dear ones (due to death or other inevitable reasons) and in this depressed state of mind it is drowned in the ocean of grief. (It is in this depressed state that it feels a sense of detachment from this world and the sign of nirveda manifests itself).

Page #164
80 : paMcaliMgIprakaraNam appiyasamAgamubmavaduha-muggaradaliya-mANaso jiivo| pAvai jaM duhaM taM jiNAu ko vAgareu anno? / / 41 / / apriyasamAgamodbhavaduHkhamudgaradalitamAnasaH jiivH| prApnoti yad duHkhaM tat jinAt kaH vyAkuryAdanyaH? / / 41 / / apriyasamAgama se utpanna, duHkha-mudgara se dalita-mana jiiv| prApta kare jo duHkha usakA, jinezvara bina kauna kare varNana sajIva? / / 41 / / 41. apriya ke samAgama se utpanna duHkha rUpI mudgara kI coTa se (hRdayazilA ke sphoTa - Tukar3e-Tukar3e hone se) dalitamana (bhagna citta) vAlA jIva jisa vyathA yA pIr3A kA anubhava karatA hai, usako jinezvaradeva ke atirikta kauna kahane (batAne yA varNana karane) meM samartha hai? arthAt koI nhiiN| duHkha ke aneka kAraNoM meM se eka hai apriya smaagm| kapUta, kunAra, zatru va duSToM ke apriya saMbandhoM se utpanna duHkhoM kI coTa se cakanAcUra va parAjita mAnasika sthiti meM jIva jisa dAruNa duHkha kA anubhava karatA hai, vaha itanA vikaTa hotA hai ki usakA vAstavika varNana bhI sarvajJa jinezvaradeva ke atirikta anya kisI ke liye karanA asaMbhava hotA hai|

Page #165
PANCALINGIPRAKARANAM : 81 Appiyasamagamubbhavaduhamuggara daliyamapaso . jivo/ Pavai jari duhani tam jinau ko vagareu anno? || 41 || Apriyasamagamodbhavaduhkhamudgara dalitamanasah jivah | Prapnoti yad duhkhami tat jinat, ko vyakuryadanyah || 41 || The sorrow of the soul crushed by the dreadful mace of unpleasant association | Who but the omnicient Lord Jina give its true description? || 41 || 41. Who but omniscient Lord Jina can describe the pain and sorrow that a person with his heart broken and soul crushed by the hammer (or a mace or a club) of unpleasant associations with an unfaithful spouse or a wanton wife, a disobedient son or a wayward child, wicked enemies, and cruel people suffers? It is so intense that its true and realistic description is possible only for none else but the omniscient Lord Jina.

Page #166
82 : paMcaliMgIprakaraNam ciMtAsaMtAvehi ya dAriddaruyAhi duppauttAhi / laddhUNavi mANussaM maraMti kei sunivviNNA / / 42 / / ciMtA - saMtApayozca dAridryarujAbhirduSprayuktAbhiH / labdhvApi mAnuSyaM mriyante kecit sunirviNNAH / / 42 / / duSkRtajanya ciMtA-saMtApa - dAridrya, aura roga se Akula / kaI akRtapuNya manuja bhI marate duHkhaart-virkt-vyaakul|| 42 / / > 42. duSkarma ke udaya se kucha akRtapuNya jIva manuSya janma pAkara bhI isa duHkhamaya saMsAra meM kuTumba pAlanAdi kI ciMtA se, rAjya - daNDa athavA corI ho jAne Adi ke bhaya yA saMtApa se, dhana-dhAnyAdi ke abhAva se, duSprayukta hone se ( asammAnajanaka kArya karane ke liye niyukta hone kI bAdhyatA se) va hArI - bImArI se trasta hokara duHkhAtireka se pravartita virakti aura avasAda kI dazA meM mara jAte haiM / bhAvArtha : isa gAthA meM zAstrakAra vyakti ke liye ciMtA aura saMtApa ke kAraNoM kA khulAsA karate hue kahate haiM ki kuTumba ke bharaNa-poSaNa Adi kI samyak vyavasthA kA nahIM honA eka mahAna ciMtA kA kAraNa hotA hai; rAjA, cora, graha Adi ke dvArA satAe jAne kA bhaya saMtApa kA pramukha kAraNa hotA hai; nirdhanatA, roga Adi asahanIya duHkha ke kAraNa hote haiM; paravazatA se duSprayukta honA Adi aise duHkha haiM jinase gahana saMtApa prApta hotA hai tathA inase vyakti nirveda ko prApta hotA hai / I

Page #167
PANCALINGIPRAKARANAM : 83 Cintasantavehiya, dariddaruyahi duppauttahi / Laddhunavi manussam, maranti kei sunivvinna || 42 || Cintasantapayosca, daridryarujabhidusprayuktabhih / Labdhva pi manusyam, mriyante kecit sunirvinnah || 42 || By worry, misery, want and disease, some are tormented With grief induced detachment, many a sinner dies dejected || 42 ||| 42. Because of the rise of inauspicious karma, even after gaining the human birth, many human-beings, sorely lacking in merit die in a state of despondent detachment induced by the worries of lack of means to support their families, misery of the fear of theft and punishment by those in authority, poverty and helplessness of being misemployed and the incidence and infestation of chronic and incurable diseases. Here, the author has drawn the readers' attention towards the helplessness of even those that gain the human birth but lack merit and means to lead a life of plenty and prosperity but incur the pestilence of worry, disease, poverty, penury and privation.

Page #168
84 : paMcaliMgIprakaraNam devovi puDhavIkAe uvavajjiukAmu taM viciNtei| jaM jiNavarAu anno vAgariuM je samattho ko|| 43 / / devo'pi pRthivikAye utpattukAmaH tat vicintyti| yat jinavarAt anyaH vyAkattuM samarthaH kaH (khlu)|| 43 / / devagaNa bhI pRthvikAyAdi janma-saMbhAvanA, ___ soca jAnakara hote ciNtit| usa ciMtA kA varNana bhI, jinezvara bina kauna kare samucita / / 43 / / 43. deva bhI (apane avadhijJAna se) pRthvikAya meM utpanna hone ke bAre meM jAnakara jo cintA (ArtadhyAna) karatA hai, use kahane meM bhI jinezvaradeva ke atirikta kauna samartha hai? arthAt koI nhiiN| __ svargastha devagaNa apane sabhI svargika sukhoM ke madhya bhI isa ciMtA meM nimagna rahate haiM ki kahIM svarga se cyavita hone ke pazcAt unheM pRthivikAyAdi tiryaMca gati meM janma na lenA par3e aura yadi ve apane avadhijJAna ke mAdhyama se yaha jAna lete haiM ki svarga se cyavita honepara unheM pRthvikAyika jIva ke rUpa meM hI janma lenA hai to ve atyanta Arta hokara jo cintA karate haiM usa ciMtA kA yathArtha varNana bhI kevala jinezvaradevoM dvArA hI saMbhava hai, anya kisI ke dvArA nhiiN|

Page #169
PANCALINGIPRAKARANAM : 85 Devovi pudhavikae, uvavajjiukamu tam vicintei / Jam Jinavarau anno, vagarium je samattho ko || 43 || Devo'pi prthivikaye, utpattukamah tat vicintayati / Yat Jinavarat anyah, vyakartum samarthah kah (khalu) || 43 || The knowledge of subhuman birth, worries even the heavenly gods Who can describe that torment, except the omniscient Lords || 35 || 43. Even the gods in heavens constantly worry about the possibility of their getting reborn in subhuman species such as the earth bodies, etc. and think about it even while enjoying the heavenly pleasures. If, any heavenly god comes to know by virtue of his clairvoyant perception (Avadhijnana) that after exhausting the heavenly lifespan he is going to be reborn as an earth-bodied creature, he becomes worried and despondent. This worry and despondence, too, is so intense that its realistic description is possible only by the omniscient Lords and by none else.

Page #170
86 : paMcaliMgIprakaraNam taM suravimANavihavaM ciMtiya cavaNaM ca devlogaao| aibaliyaM ciya janna vi phuTTai sayasakkaraM hiyayaM / / 44 / / taM suravimAnavibhavaM cintayitvA cyavanaM ca devlokaat| atibalikameva yat nApi sphuTati zatazarkaraM hRdayam / / 44 / / usa deva-vimAna ke vaibhava kA ciMtana kara deva, devaloka se cyavana kI karate cintA vhiiN| hRdaya kitanA niSThura phira bhI, . zata khaNDoM meM TUTa giratA nahIM / / 44 / / 44. usa deva ko apane devavimAna sambandhI vaibhava aura sthitikSaya se suraloka se cyuta hone ke vicAra se vedanA (bhayaMkara duHkha kI anubhUti) hotI hai tathApi usakA hRdaya zatakhaNDoM (saiMkar3oM Tukar3oM) meM vibhAjita hokara naSTa nahIM hotA hai kyoMki vaha atibalika (vajramaya) bhAvArtha : aniSTa saMyoga ke pazcAt zAstrakAra iSTaviyoga ke duHkha kI ora iMgita karate haiM aura kahate haiM ki deva apane bhoge gae evaM bhogya svargika sukhoM kA smaraNa karatA haiM tathA tatkSaNa hI use apane Asanna cyavana va tiryaMca gati meM punarjanma kI saMbhAvanAoM kA smaraNa ho AtA hai athavA jJAna ho jAtA hai| phira bhI usakA hRdaya kitanA atibalazAlI va vajrasama kaThora hai ki vaha zata kapAlikAoM yA Tukar3oM meM vibhakta nahIM ho jAtA hai, TUTakara gira nahIM jAtA hai|

Page #171
PANCALINGIPRAKARANAM : 87 Tam suravimanavihavan cintiya, cavanam ca devalogao/ Aibaliyam ciya janna vi phuttai, sayasakkaram hiyayari || 44 || Tam suravimanavibhavam cintayitva, cyavanam ca devalokat| Atibalikameva yat napi sphutati, satasarkaram hrdayan || 44 || Gloating over the heavenly pleasures, . : god's reflection upon the rebirth starts Very strong is their heart that breaks not in hundred parts || 44 || 44. After describibg the misery of undesirable association, the author now touches upon that of dissociation from the desirable. He wonders that how very strong the heart of a heavenly god must be that it doesn't break into hundred pieces when he recalls his past and present heavenly pleasures and at the same time thinks of his imminent departure from the heavens with an impending rebirth into subhuman species?

Page #172
88 : paMcaliMgIprakaraNam jAI dukkhaaii| tA devamaNuyanArayatirikkhajoNisu bhAvIbhavabhAvugAI hiyae viyaraMti tANa sayA / / 45 / / tasmAt devamanujanArakatiryagyoniSu bhAvibhavabhAvukAni yAni hRdaye vartamAna kI bhA~ti hI vicAratA, ataH ye duHkha, jo hoMge bhAvI deva- manuja duHkhAni / vicaranti tAni sadA / / 45 / nAraka-1 5- tiryak yoniyoM meM maujUda / usake citta me rahatA sadA unakA vajUda / / 45 / / 45. usa kAraNa se samyagdRSTi jIva AgAmI bhavoM meM (bhaviSyat kAla kI janma paramparA) meM utpanna hone vAle deva-manuSya-tiryaMca aura nAraka yoniyoM meM utpanna jo duHkha ho sakate haiM, ve usake hRdaya meM sadA vicaraNa karate haiM arthAt vaha unheM sadA isa prakAra se hRdaya meM rakhatA hai ( unakA smaraNa karatA hai) jaise ki vaha una duHkho kA anubhava vartamAna meM kara rahA ho / yahAeN zAstrakAra kA Azaya yaha pratIta hotA hai ki una bhaviSya meM sambhAvya duHkhoM ke satata smaraNa se vyakti ke mana meM saMsAra ke prati vitRSNA ke bhAva udita hote haiM tathA vaha nirveda kA sAkSAtkAra karatA hai /

Page #173
PANCALINGIPRAKARANAM : 89 Ta devamanuyatirikkhajopisu, jaim dukkhaimi I Bhavibhavabhavugaim hiyae, viyaranti tapa saya || 45 || Tat devamanujanarakatiryagyonisu, yani duhkhani / Bhavibhavabhavukani hrdaye, vicaranti tani sada || 45 || Then the miseries of future heavenly, hellish, animal and human rebirths | He thinks about constantly as if, presently suffering in his heart || 45 || 45. Therefore, the rightly inclined soul constantly feels the pain and misery that will be there in future rebirths in hevenly, human, subhuman and hellish species as if he is suffering them in the present. After dwelling on the miseries of past and present, suffered due to undesirable association and dissociation from the desirable, the author now emphasises the importance of thinking about all the pain and misery that may be suffered in future rebirths in hevenly, human, subhuman and hellish rebirths. It seems that he considers such feeling and such reflection important from the point of view of getting disillusioned from the mundane exisrence and developing a feeling of detachment from the worldly.

Page #174
60 : paMcaliMgIprakaraNam to cciya saMlattaM appaDivirao sudiTThIjaM dukkhaM / veyai taM na anno saMsArI mANasaM bhayai / / 46 / / ataeva saMlapitaM aprativirataH vedayate tat sudRSTiH yat nAnyaH duHkhaM / saMsArI mAnasaM bhajate / / 46 / / avirata samyagdRSTi apane mana meM, jisa duHkha kA karatA vedana / Agama kahate vaisA anubhava anya nahIM karatA cetana / / 46 / / 46. isaliye avirata samyagdRSTi jIva jisa duHkha kA vedana ( anubhava ) karatA hai, vesA anubhava koI bhI anya sAMsArika prANI nahIM kara sakatA hai / aisA Agama kahate haiM / bhAvArtha : isa gAthA meM zAstrakAra pichalI gAthAoM meM pratipAdita tathya ko puSTa karate hue kahate haiM ki samyagdRSTi jIva jise aniSTa saMyoga, iSTa viyoga Adi sAMsArika duHkheM kA anubhava ho cukA hai tathA jo bhaviSya meM bhI caturgatiyoM meM hone vAle duHkhoM kA ciMtana karatA hai usakA duHkha asIma hai kyoM ki vaha jAnatA hai ki avirata hone ke kAraNa vaha una sabhI karmoM kA baMdha kara rahA hai tathA aMtatogatvA ve use bhogane hI hoNge| vaise duHkha kA anubhava anya koI bhI sAMsArika prANI karane meM asamartha hotA hai /

Page #175
* PANCALINGIPRAKARANAM: 91 Itto cciya samlattam appadivirao, suditthijam dukkhami / Veyai tam na anno, samsari manasam bhayai || 46 || Ata eva samlapitari aprati viratah sudrstih yat duhkham / Vedayate tat nanyah, samsari manasam bhajate || 46 || The miseries felt by unrestrained but rightly inclined it is said | Other worldly beings cannot feel, in the canon it is laid || 46 || 46. The canon says that the worrisome misery that a rightly inclined but unrestrained person feels in his heart is unique to himself in that no other person can feel such misery. In this verse, the author only affirms the proposition made by him in the last couple of verses that a person who has suffered unpleasant associations and the pain of dissociation from the desirable, and who reflects on the possible pain and misery of future rebirths suffers much because being unrestraineed he bonds inauspicious karmic encumbrance and being rightly inclined knows that he will have to answer for all his sins. Therefore, such a soul is always filled with the reflections of the miseries of various births in four classes and his misery is so intense that none else can feel as he does.

Page #176
62 : paMcaliMgIprakaraNam svvmaabhaai| bAlohadhUligihiramaNasaMnibhaM tassa deviMda-cakkavaTTaNAi-payamaddhyamavassaM / / 47 / / tasya srvmaabhaati| bAloghadhUligRharamaNasaMnibhaM devendra-cakravartitvAdipadamadhruvamavazyaM / / 47 / / bAlakoM ke dhUligRha ke khela sadRza, . usake mana meM satata sakala hotA AbhAsa / devendra-cakravartyAdi anitya padoM kA, nizcaya hI hotA pratibhAsa / / 47 / / 47. samyagdRSTi jIva ke mAnasa meM devendra, cakravartI Adi padoM kI anityatA kA jJAna bhI bAlakoM ke dhUligRha (rata ke gharauMde) ke khela kI bhaoNti hI nirantara pratibhAsita hotA rahatA hai| bhAvArtha : isa gAthA meM saMsAra kI anityatA kA pratipAdana kiyA gayA hai| saMsAra meM saba-kucha anitya hai jo kabhI na kabhI naSTa honA hI hai| anatyatA kI parAkASThA ke rUpa meM yahA~ sAMsArika padoM meM sarvocca devendra, cakravartI, Adi (baladeva, vAsudeva) kA udAharaNa diyA gayA hai| zAstrakAra kahate haiM ki jaba aise sarvocca pada bhI anitya haiM to anya kamatara prANiyoM kI to bisAta hI kyA? samyagdRSTi jIva saMsAra ke isa anityatAbodha se satata bhAvita rahatA hai tathA isase nirveda ko prApta karatA hai|

Page #177
PANCALINGIPRAKARANAM : 93 Balohadhuligihiramanasannibham, tassa savvamabhai/ Devindacakkavattanai payamaddhuyamavassam || 47 || Baloghadhuligtharamana sannibham tasya sarvamabhati/ Devendra-cakravatitvadi, padamadhruvamavasyam || 47|| Transience of the kings of heaven and earth, constantly appear in his mind Like the paly in the children's sand pit, if his mind is rightly inclined || 47 || 47. The rightly inclined person can see and appreciate the transitory nature of as powerful and glorious offices as the king emperors of heaven and earth and, thereby, knows that all worldly things are like houses of sand. Therefore, he develops a sense of aloofness from the mundane and gains the quality of Nirveda or detachment.

Page #178
64 : paMcaliMgIprakaraNam iya savvattha asaraNaM, aNaMtaduhabhAyaNaMmi sNsaare| appaNaM mannanto, niccubviggo mahAdukkhaM / / 48 / / iti sarvatra azaraNamanantaduHkhabhAjane sNsaare| AtmAnaM manyamAnaH nityodvignaH mahAduHkham / / 48 / / ataH sabhI sarvatra azaraNa, aura ananta duHkha-kAraNa jaga meM / jo inako apanA mAne so rahatA, nitya-udvigna mahAduHkhI mana meN|| 48 / / 48. isa kAraNa se samyagdRSTi vyakti ina sabhI - sAMsArika vastuoM tathA padoM meM nihita dhana-saMpadA aura zakti-saMpannatA - ko azaraNabhUta (jo kisI kI mRtyu se rakSA nahIM kara sakate haiM) va ananta duHkhoM kA kAraNabhUta mAnatA huA sadA-sarvadA udvigna aura mahAduHkhI rahatA hai| athavA : ataH samyagdRSTi AtmA anaMta duHkhoM ke sthAna rUpa isa saMsAra meM apane Apa ko zaraNa rahita mAnatA huA nitya udvigna rahatA hai evaM mahAna duHkha kA anubhava karatA hai| bhAvArtha : isa gAthA meM zAstrakAra saMsAra va sAMsArika vaibhavAdi ke prati azaraNa bhAvanA kA pratipAdana karate haiM tathA samyagdRSTi AtmA ke dvArA unameM Asakti tyAga kara nirveda kA anubhava karane kI bAta karate haiN|

Page #179
PANCALINGIPRAKARANAN : 95 Iya savvattha asaranam, anantaduhabhayanamimi samsare/ Appanam mannanto, niccuvviggo mahadukkham || 48 || Iti sarvatra asaranamanantaduhkhabhajane samsare / Atmanam manyamanah nityodvignah mahaduhkhami || 48 || The worldly wealth cannot shelter, but gives infinite misery untold | To the rightly inclined soul, these reasons easily unfold || 48 || 48. Therefore, the rightly inclined soul considers the right miserable world as unsheltering and always remains distressed and despondent and experiences great misery. Bringing out the pathetically unsheltering nature of the world and worldly power and pelf, the author unequivocally states that the worldly offices such as the kings of heavens or earth are unable to shelter or save anyone from the clutches of death. The rightly inclined soul realises this and remains ever miserable and grief-stricken.

Page #180
66 : paMcaliMgIprakaraNam te jattha jattha sAvajjakajjamabbhujjamaM smuvvhi| so tattha tattha tammai virai mahanto apaavnto|| 46 / / tasmAt yatra yatra sAvadyakArye abhyudyamaM smudvhti| sa tatra tatra tAmyati virati mahanto''prApnuvan / / 46 / / ataH jahA~-jahA~ avirata jIva, hiMsaka kAryoM meM karatA hai prvRtti| vahA~ vahA~ vaha khedita hotA hai aura, aprApta hI rahatI hai use virti|| 46 / / 46. isa kAraNa se jIva icchA hote huve bhI virati ko na prApta karatA huA jahA~-jahA~ sAvadyakArya (hiMsAdi pApaka vyApAra) meM pravRtti karatA hai vahA~-vahA~ kheda ko prApta hotA hai, mahAduHkhI hotA hai| bhAvArtha : sarvavirati kI mahimA kA pratipAdana karane ke uddezya se zAstrakAra yahA~ hiMsaka yA sAvadha karmoM meM pravRtti kI carcA karate haiM tathA kahate haiM ki avirati ke kAraNa jIva jahA~-jahA~ bhI sAvadha arthAt hiMsaka karmoM me pravRtti karatA hai vahA~ vahA~ use kheda ke atirikta kucha bhI prApta nahIM hotA hai| una pApaka vyApAroM se vaha aMtataH mahAna duHkha hI pAtA hai| (ataH pratyeka AtmArthI ke liye yaha Avazyaka hai ki vaha isa tathya ko AtmasAta kare aura sAvadyakarma se virata ho|

Page #181
PANCALINGIPRAKARANAM : 97 To jattha-jattha savaijakajja mabbhujjamam samuvvahai/ So tattha tattha tammai, virai mahanto apavanto || 49 || Tasmat yatra-yatra savadyakarye, abhyudyamam samudvahati/ Sa tatra-tatra tamyati, virati mahanto "prapnuvan || 49 || So, wherever the soul indulges, in activities that are violent Everywhere he begets grief and, is eluded by total restraint || 49 || 49. Laying emphasis on the ill effects of violent activities the author says that wherever the unrestrained person indulges in violent and sinful activities, he gets nothing but grief and complete detachment keeps eluding him. (It is, therefore, incumbent upon the rightly inclined souls to restrain themselves and shun violence and vehemence.)

Page #182
68 : paMcaliMgIprakaraNam mannai jayammi dhanne susAhuNo annamaNAhamasaraNaM jayaM sudiTThI manyate jagati dhanyAn, susAdhUn anyamanAthamazaraNaM jagat, sudRSTiH cattabhavaduhAsaMge / vicintei / / 50 // tyaktabhavaduHkhAsaGgAn / vicintayati / / 50 / / dhanya mAnatA samyagdRSTi, bhava - duHkha - saMbandhahIna susAdhuoM ko tathA / anAtha-azaraNa anya jagajIva kA, ciMtana karatA vaha sadA / / 50 / / 50. sudRSTi ( samyagdRSTi ) jIva saMsAra meM sAMsArika kleSa saMbandhoM ko chor3a cuke ataH kheda se rahita susAdhuoM ko dhanya mAnatA hai / sAdhuoM se bhinna jagat ke jIvoM ko rAjA Adi nAthoM se yukta hone para bhI unake dvArA bhava - duHkha se trANa dene meM akSama hone se anAtha va azaraNabhUta mAnatA hai / bhAvArtha : pichalI gAthA meM pratipAdita sarvavirati ke mahattva ko aura adhika rekhAMkita karate hue zAstrakAra kahate haiM ki samyagdRSTi jIva to kevala unhIM susAdhuoM ko dhanya mAnatA hai jo bhavAsakti ko tyAgakara sAMsArika vyApAra se virata ho cuke haiM tathA sarvathA AtmArtha kI gaveSaNA meM rata haiN| saMsAra ke aise anya jIvoM ko to vaha anAtha va azaraNabhUta mAnatA hai jo bhavAsakti ke kAraNa aneka prakAra ke duHkha aura kleza ko prApta hote haiM / aisA vicAra karatA huA vaha nirveda ko prApta karatA hai /

Page #183
PANCALINGIPRAKARANAM : 99 Mannai jayammi dhanne susahuno cattabhavaduhasarge / Annamanahamasaranam jayam, suditthi vicintei || 50 || Manyate jagati dhanyan, susadhun tyaktabhavaduhkhasargan/ Anyamanathamasaranami jagat, sudrstih vicintayati || 50 || The righteous soul sees the glory of the monks detached from mundane suffering | And thinks the rest of the world is orphaned and unsheltering || 50 || 50. The soul with the right vision or right inclination realises the glory of the good monks who are detached from the worldly attachment and attendant miseries of the mundane existence and thinks that other than the good ascetics the other living beings of the world are orphaned (in spite of the parents, kings etc) because they cannot save them from the worldly sorrows and that the world is unsheltring for them.

Page #184
100 : paMcaliMgIprakaraNam so savvavirai ArA harisaTThANaM apAvamANo u na lhi| savvattha dhiiM dhaNapariNayasayaNagehesu / / 51 / / sa sarvavirateH ArAt harSasthAnamaprApnuvan khlu eva n| labhate sarvatra dhRti, dhanaparijanasvajanageheSu / / 51 / / vaha samyagdRSTi jIva hotA nahIM harSita, jabataka grahaNa na karatA pravrajyA-sarvavirata / dhana-parijana-svajana-gRha Adi meM bhI, rahatA nahIM hokara atirt|| 51 / / 51. (uparyukta vicAra karane vAlA ciMtanazIla samyagdRSTi prApta) sarvavirati ke samIpa pahu~cA huA (jisakI bhAvanA pUrItaraha sarvavirati pravrajyA grahaNa karane kI ho cukI hai kiMtu jo abhI taka pravrajita nahIM huA hai) dhana (hiraNya-svarNa, dhana-dhAnya, kSetra-vAstu rUpI dhana-saMpatti) parijana (dAsa-dAsI, Adi parikara), svajana (mAtA-pitA, bhAIbahina, putra-patnI, sage-saMbandhI, Adi svajana) ke bIca meM rahatA huA (ramaNa karatA huA) bhI vaha (vyakti) harSasthAna (mokSa/AnaMda kI anubhUti) ko prApta nahIM karatA hai ataH ye saba use (mokSaprApti meM bAdhaka ke rUpa meM) sukhakara pratIta nahIM hote haiN| athavA : samyagdRSTi AtmA bhI pravrajyA grahaNa kiye binA mokSa prApta nahIM kara sakatA hai ataH yaha dhana-parijana-svajana-gRhAdi use sukhakara pratIta nahIM hote haiN|

Page #185
PANCALINGIPRAKARANAM : 101 So savvavirai ara, harisasthanam apavamano u na lahai / Savvattha dhiim, dhanapariyanasayanagehesu || 51 || Sa sarvavirateh arat, harsasthanamaprapnuvan khalu eva na/ Labhate sarvatra dhitim, dhanaparijanasvajanagehesu || 51 || That rightly inclined soul feels unhappy unless he is completely renounced His unconcern about wealth, followers and family and the house is quite pronounced || 51 || 51. That thoughtful and rightly inclined person, who is nearing the all renonced monastic ordination but has not yet taken the vows, does not feel happy untill he has gained the all renouncing monastic order and considering his worldly connections and possessions such as wealth (in the form of gold and silver, and other material possessions as well as agricultural produce, farms and buildings, etc) family and friends and home and hearth, etc, and does not rejoice in them.

Page #186
102 : paMcaliMgIprakaraNam ii bhAvaNAsameo sammadiTThI jiNehiM akkhaao| tavihaciTThA avasiyamaNapariNAmo mhaastto|| 52 / / iti bhAvanAsametaH samyagdRSTiH jinaiH aakhyaatH| tadvidhaceSTA avasitamanaHpariNAmaH mhaastvH|| 52 / / jo jIva aise bhAva rakhatA, vaha hai samyagdRSTi - kahate jin| vaisI ceSTAoM se bhAsita hotA, usa mahAsatva kA nirvigna mn|| 52 / / 52. isa prakAra kI (uparyukta) bhAvanA se yukta, usa prakAra kI (nirvedAbhivyaMjikA) ceSTA vAlA tathA avasitamana pariNAma (anumita nirveda sUcaka ciMtA-adhyavasAya) vAlA mahAsattvazAlI (jo vipatti meM bhI vyAkula nahIM hotA hai) samyagdRSTi hai, aisA jinezvaradeva ne kahA hai| bhAvArtha : pUrvavarNita saMsAra ke duHkhamayatva, anityatva, azaraNatva Adi manaHpariNAma yukta jIva ko jinezvaradeva ke dvArA samyagdRSTi kahA gayA hai| usa prakAra kI nirveda abhivyaMjaka ceSTA - sAMsArika vastuoM meM anasakti kA bhAva va sAvadyakarma ko nahIM karAne vAlI bAhya kriyAoM ke rUpa meM samyaktva ke tRtIya liMga rUpa se avasita manaHpariNAma arthAt 'nirveda' hai tathA aisA vyakti mahAsatva hai jo vipatti meM bhI anAkula rahatA hai| (iti tRtIyaliMgam)

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PANCALINGIPRAKARANAM : 103 li bhavanasameo sammaditthi jinehim akkhao / Tavvihacistha avasiyamapaparinamo mahasatto || 52 || Itibhavanasametah samyagdrstih jinaih akhyatah | Tadvidhacesta avasitamanah parinamah mahasatvah || 52 || The soul with such thoughts is rightly inclined, sayeth the Jina-Lord | Such actions indicate the detached mind of that great soul|| 52 || 52. Summing up the deliberation on the third sign - Nirveda, the Lord Jina has said that the soul with such thoughts (that thinks that the world is transient, unsheltering and filled with sorrow) is endowed with the right vision. Such thoughts are externally expressed in the form of detachment from the mundane and non-violent attitude and indicate righteousness. Such thoughts are termed as 'Nirveda or Detachment, and the soul with such disposition is, decidedly, a great soul that does not get perturbed by external troubles, hardships and afflictions. (THE THIRD SIGN CONCLUDED)

Page #188
104 : paMcaliMgIprakaraNam caturthaliMga : anukampA sammadiTThI jIvo aNukampaparo sayAvi jiivaannN| bhAviduHkhavippaogaM tANa gaNaMto viciMtei / / 53 / / samyagdRSTiH jIvo'nukampAparo bhAvIduHkhaviprayogaM teSAM gaNayan sadA'pi jIvAnAm / viciMtayati / / 53 / / samyagdRSTi jIva hotA, anukampAparaka sadA hI jIvoM para / kaise ho unake bhAviduHkha dUra, yahI socatA vaha nirantara / / 53 / / 53. jIva para apukampAparAyaNa (karuNAbhAva yukta) samyagdRSTi AtmA sadaiva hI jIvoM ke bhAvI (Ane vAle samaya meM) duHkha dUra karAne kI icchA karatA huA unake viSaya meM hI socatA rahatA hai| bhAvArtha : upazama, saMvega va nirveda lakSaNoM se yukta samyagdRSTi jIva sadA hI jIvoM para anukampA karane vAlA, karuNAmaya citta vAlA hotA hai| dAnAdi dvArA abhAva miTAne se vaha bAhya (dravya) anukampAparaka tathA mithyAdRSTi krUra vyaktiyoM ko samyak bodhi dene se vaha antaHkaraNa se bhI (bhAva) anukampAparaka hotA hai| vaha samasta jIvoM kA bhAviduHkha se viraha-viyoga ho, unake saba duHkha dUra hoM aisI bhAvanA vAlA hotA hai tathA usakA ciMtana bhI sadaiva isI bAre meM calatA hai ki loka ke saba duHkhoM se saMtapta prANiyoM ke duHkha-saMtApa kaise dUra kiye jaaeN|

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PANCALINGIPRAKARANAM: 105 THE FOURTH SIGN: COMPASSION Sammaditthi jivo anukampaparo sayavi jivanam | Bhaviduhkhavippaogami tana gananto vicintei || 53 || Samyagdrstih jivo nukampaparah sada 'pi jivanam Bhaviduhkhaviprayogami tesami ganayan vicintayati || 53 || Towards others the righteous soul is, 53. always compassionate and kind | How can their misery be mitigated, is uppermost in his mind || 53 || The rightly inclined soul that is always kind and compassionate towards other worldly living beings and he is always engaged in contemplating the ways and means by which their futurre troubles and miseries can be mitigated. The rightly inclined soul, endowed with the qualities of subsidence of falsehood and passions, desire for liberation and detachment from the mundane is always compassionate towards the others. By giving material charity, to fulfill their needs, he shows external compassion and by giving the right advice to the cruel and unkind he shows internal compassion. He always contemplates as to how can the future miseries of the worldly creatures be mitigated.

Page #190
106 : paMcaliMgIprakaraNam niyayasahAveNa hayA tAvadabhavvA Na moiuM skkaa| bhavadukkhAo ime puNa bhavvA parimoyaNIyA u / / 54 / / nijakasvabhAvena hatAH tAvadabhavyAH na mocayituM shkyaaH| bhavaduHkhAt ime punarbhavyAH parimocanIyAstu / / 54 / / ve kara nahIM sakate mukta abhavya jIvoM ko, jo haiM nijasvabhAva se duussit| kiMtu bhavaduHkhoM se saMbhava hai mukti, una bhavyoM kI jo hote nahIM prduussit|| 54 / / 20. muktigamana-ayogyatA rUpI apane (dUSita) nijasvabhAva se hata (mAre gae) abhavya jIvoM ko to bhavaduHkhoM se mukta karanA saMbhava nahIM hai, kiMtu muktigamana-yogyatA vAle una bhavya jIvoM ko mukta karanA saMbhava hai, jo mocanIya (mukti dilAne yogya) haiN| ataH unheM sAMsArika duHkhoM se mukti dilAne ke liye avazya prayatna karanA caahiye| bhAvArtha : isa gAthA meM zAstrakAra abhavyoM va bhavyoM meM aMtara spaSTa karate hue kahate haiM ki abhavya jIva svabhAvataH amuktigAmI hote haiM ataH unheM duHkhamukta nahIM kiyA jA sakatA hai kiMtu bhavya jIvoM ko trANa dene kA prayatna karanA Avazyaka haiN| (vyavahAra meM abhavyoM va bhavyoM kI pahacAna karanA asaMbhava hone se) samyagdRSTi jIva ko apane anukampAyukta svabhAva ke kAraNa sabakA duHkha dUra karane kA prayatna karanA caahiye|

Page #191
PANCALINGIPRAKARANAM : 107 Niyayasahavena haya tavada bhavva na moium sakka | Bhavadukkhao ime puna bhavva parimoyaniya || 54 || Nijakasvabhavena hatah, tavadabhavyah na mocayitum sakyah | Bhavaduhkhat ime punar bhavyah parimocaniyastu /54 || Sullied by their own nature unliberatables are the 'Abhavya' souls Liberatable are the unsullied ones, called the 'Bhavya' souls || 54 || 54. It is not possible to liberate (free) the (permanently sullied) 'Abhavya' or the unliberatable souls that have been hurt (sullied) by their ineligibility for liberation. However, it is possible to liberate the 'Bhavya' souls that possess the eligibiliy for liberation. Therefore, all efforts must be made to liberate them from the miseries of the world. (In practice, however, it is not possible to distinguish one type from the other and the rightly inclined souls tries to mitigagte the misery of one and all.)

Page #192
108 : paMcaliMgIprakaraNam saMsAraduHkhamokkhaNaheuM jiNadhamma antarA naanno| micchattudayasaMgayajaNANaM sa ya pariNamijjai kahaM tu|| 55 / / saMsAraduHkhamokSaNahetuH jinadharmamantareNa naanyH| mithyAtvodayasaMgatajanAnAM sa ca pariNamet kathaM nu|| 55 / / any| jina-dharma hI hai saMsAra ke duHkhoM se mukti kA upAya, nahIM koI any| mithyAtvodaya se Asakta jana kaise hoM pariNata, adharma ko samajheM jo dharma-dhanya / / 55 / / 54. saMsAra ke duHkhoM se mukta hone ke liye jinadharma (jinezvarokta dharma) ke atirikta anya koI mArga (upAya) nahIM hai aura mithyAttva ke udaya se grasta loga use kaise namana kareM? arthAt aisI mithyAttvagrasta AtmAoM ko jinadharma zraddhAyogya kaise bana sakatA hai? bhAvArtha : tIrthaMkara jinezvara praNIta mArga samyagdarzana-jJAna-cAritra rUpI mukti ke sAdhana se yukta hone se saMsAra nistAraNa meM samartha hai kitu mithyAtva ke udaya se Asakta logoM kI usa dharma meM pariNati kaise ho sakatI hai, ve to adharma ko hI dharma mAnate haiN|

Page #193
PANCALINGIPRAKARANAM : 109 Samisaradukkhamokkhanaheum jinadhammami antara nanno/ Micchattudayasargajananam sa ya, parinamijjai kaham tu || 55 || Samsaraduhkhamoksanahetu Jinadharma mantarepa nanyah| Mithyatvodayasangatajananam sa ca parinamet katham nu || 55 || The right faith of the Jina is the only way, to liberate and none else How can they bow to it, whose very vision is false || 55 || 55. The only way to liberate from the worldly miseries is to follow the (three fold) path (comprising right vision, right knowledge and right conduct) propounded by the Lord Jina and there is no other way. However, how can those believers in other faiths bow to the Jina faith, whose vision is clouded by falsehood and who consider other false faiths as the right ones. Meaning that it cannot be done, because under the influence of false knowledge and distorted view they consider the wrong as right.

Page #194
110 : paMcaliMgIprakaraNam nAyajjiyavitteNaM kAremi jiNAAlayaM mhaarmbh| tahasaNAu guNarAgiNo jaMtuNo vIyalAbhutti / / 56 / / nyAyArjitavittena kArayAmi taddarzanAt guNarAgiNaH jantoH jinAlayaM mhaarmym| biijlaabhriti|| 56 / / nyAyArjita dhana se banavAUMgA jinAlaya ati rmy| jisake darzana se guNarAgI jIva samyaktvabIja se hoMge dhanya / / 56 / / 56. (saMsAramukti kA ekamAtra upAya jinadharma hai aisA jAnakara samyagdRSTi AtmA socatA hai ki maiM) apane nyAyopArjita dhana se ati sundara (atyadhika manamohaka) jinAlaya (jinamandira) kA nirmANa karAUMgA jisake darzanamAtra se hI guNAnurAgI janoM ko samyagdarzana kA bIjalAbha hotA hai arthAt unake hRdaya meM samyagdarzana kA aMkura prasphuTita hotA hai| bhAvArtha : vaha (bhAva anukampAparaka samyagdRSTi jIva) socatA hai ki (yadi jinopadiSTa samyagdarzana-jJAna-cAritra kI triveNI hI bhavasAgara se pAra karane vAlI hai to usake liye aise upAya kiye jAne cAhiye jinase logoM ke mana meM ye bhAva paidA hoM, ataH) maiM (logoM ko samyagdRSTi banAne ke liye) apane nyAyapUrvaka arjita dhana se atyaMta manohArI jinAlaya kA nirmANa karavAUMgA, jisake darzanamAtra se hI guNAnurAgI logoM meM samyaktva kA udaya hotA hai|

Page #195
PANCALINGIPRAKARANAM : 111 Nayajjiyavittenam karemi jinalyam maharammam / Taddamsanau gunaragino jantuno viyalabhutti || 56 || Nyayarjitvittena karayami jinalayam maharamyami/ Taddarsanat guparaginah jantoh bijalabhariti || 56 || I will get grand Jina temple constructed with my wealth that I lawfully earn | Beholding which the appreciative souls will gain the seed of righteous concern || 56 || 56. (The rightly inclined compassionate soul thinks that as the only way to liberate the worldly souls from mundane miseries is to make them faithful in the Jina propounded right faith comprising right vision, right knowledge, and right conduct, I must endeavour to inculcate the right vision amongst the worldly souls. To that end) I will get a grand Jina temple (with such architectural and sculptural splendour) constructed by my lawfully earned wealth that its very glance will help the liberatable worldly souls to gain the seed of right inclination, and thereby, lead them on the path of spiritual emancipation and ultimate liberation.

Page #196
112 : paMcaliMgIprakaraNam kAremi biMbamamalaM daTuM guNarAgiNo jao bohiN| sajjo labhejja anne pUyAisayaM ca daRsNaM / / 57 / / kArayAmi bimbamamalaM dRSTvA guNarAgiNo yataH bodhim / sadyaH labheran anye pUjAtizayaM ca dRSTvA / / 57 / / aura banavAUMgA nirmala jina-bimba, zIghra pAe~ guNAnurAgI jana bodhi jisakA darzana kr| anya bhI pAe~ bodha pUjAtizaya kA avalokana kara / / 57 / / 57. vaha socatA hai, (uparokta jinAlaya meM) maiM nirmala (atyaMta svaccha, zuddha, utkRSTatama jina) bimba (bhagavAna jinezvara kI bhavyAtibhavya pratimA) banavAUMgA (sthApita yA pratiSThita karavAUMgA) jisake darzana se hI guNAnurAgI jana samyaktva ko prApta kareMge tathA anya jana bhI pUjA kA atizaya - bhavyatA dekhakara samyagdRSTi prApta kreNge| bhAvArtha : jinAlaya kA mahattva usameM pratiSThita jinapratimA ke kAraNa hai, jinapratimA darzana se jo vizuddha bhAva jAgRta hote haiM ve hI samyagdarzana kA bIjavapana karane meM samartha hote haiM, ataH vaha anukampAzIla samyagdRSTi vyakti socatA hai ki mere dvArA nirmita jina maMdira meM maiM eka ati suMdara jinapratimA sthApita karAUMgA jisakA darzana karake bhavyajana samyagdarzana ko prApta kareMge tathA aMtatogatvA saMsAramukta hoNge|

Page #197
PANCALINGIPRAKARANAM : 113 Karemi bimbamamalam datthum gunaragino jao bohimi / Sajjo labhejja anne payaisayam ca datthunam || 57 || Karayami bimbamamalami drstva gunaragino yatah bodhimi / Sadyah labheran anye pujatisayam ca drstva || 57 || And therein I shall install flawless Jina idol beholding they will get rightly inclined | On seeing the grandeur of worship, others, too, will get so inclined || 57 || 57. As beholding the Jina idol raises the thoughts of a person to the level where he is able to gain right vision, the whole importance of the Jina temple is because of the Jina idol installed therein, therefore, the compassionate person thinks, "I shall get a beautiful and flawless Jina idol installed in the temple constructed by me so that the viewers may gain right vision by beholding it and the others may gain it by watching the grandeur of worship."

Page #198
114 : paMcaliMgIprakaraNam puDhavAiyANa jai vi hu hoi viNAso jinnaalyaahiNto| tavvisayAvi sudiTThissa niyamao atthi aNukampA / / 58 / / pRthivyAdInAm yadyapi bhavatyeva vinAzaH jinAlayAt / tadviSayA'pi sudRSTeH nanu' niyamato'sti anukmpaa|| 58 / / pRthvIkAyAdika jIvoM kI hiMsA jo jinAlaya ke nimitta hotI hai| samadRSTi ko unake prati bhI, niyama se, anukampA hI hotI hai|| 58 / / 58. yadyapi jinAlaya (jinamandira) ke nirmANakArya meM pRthvIkAyikAdi (apkAyika, vAyukAyika, tejaskAyika, vanaspatikAyika va kaI choTe-bar3e traskAyika) jIvoM kA vinAza hotA hI hai tathApi unake prati samyagdRSTi AtmA ko nizcaya se anukampA (dayA) kA bhAva hotA hai| bhAvArtha : jinAlaya nirmANa meM pRthvIkAyikAdi jIvoM kA vinAza to avazyaMbhAvI hai| phira bhI samyagdRSTi jIva isa vinAza ko sAMsArika jIvoM ke dIrghakAlika kalyANa va mukti ke pariprekSya meM dekhakara usa hiMsA meM pravRtta hotA hai kiMtu usake hRdaya meM maMdira nirmANakArya meM hatAhata hone vAle jIvoM ke prati gahana anukampA kA bhAva rahatA hI haiN| ' 'nanu' kA prayoga chandapUrti hetu|

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PANCALINGIPRAKARANAM : 115 Pudhavaiyana jai vi hu hoi vinaso jinalayahinto / Tavvisayavi suditthissa niyamao atthi anukampa || 58 | Pirthivyadinam yadyapi bhavatyeva vinasah jinalayat / Tadvisaya 'pi sudrsteu nanu niyamato 'sti anukampa || 58 || In the construction of Jina temple, the earth-bodies are destroyed and more | For them, too, the rightly inclined soul, feels deepest compassion for sure || 58 || 58. There is no doubt that the construction of the Jina temple also, as is any other construction activity for that matter, is fraught with the destruction of the lower form of creatures such as the earth bodied, the water bodied, the air bodied, the fire bodied, the vegetble bodied and also the small and not so small mobile creatures as well. However, the rightly inclined soul considers this loss of life as essential in order to ensure the larger benefit of gaining of right vision and consequent liberation from the mundane miseries by all those who will see the Jina temple and behold the Jina Idol therein. He therefore, goes ahead with the construction, but is moved by a feeling of deep compassion for the creatures so hurt or killed.

Page #200
116 : paMcaliMgIprakaraNam eyAhiMto buddhA virayA rakkhaMti jeNa puddhvaaii| itto nivvANagayA abAhiyA AbhavamimANaM / / 56 / / etasmAt buddhAH viratA rakSanti itazca' nirvANagato'bAdhakAbhavameSAM yena pRthivyAdIn / kathaM nu? / / 56 / / isake dvArA saMbuddha virata abAdha abhava-patha para, saba jIvoM kA karate rkssnn| ataH anukampA hI hai jinabhavana nirmANa, na ki jIvoM kA bhakSaNa / / 56 / / 56. spaSTa rUpa se pRthvIkAyAdi kI hiMsA se yukta jinAlaya nirmANa kI prakriyA ko anukampAparaka kaise kahA gayA, isako spaSTa karate huve zAstrakAra kahate haiM ki jina-bhavana (va usake aMdara virAjita jinapratimA) ke darzana se samyagdRSTi (tattvadarzI) banI AtmAe~ sabhI jIvoM kI rakSA karatI huI abAdha abhava (mokSa) kI ora gamana karatI haiM jahA~ ve sarvasAvadyavirata (sabhI prakAra kI hiMsaka vRttiyoM va kAryoM ko nahIM karane vAle) hote haiM ataH nirmANoparAnta jinAlaya jIva-rakSaNa kA nimitta banatA hai| isa prakAra jinAlaya nirmANa kA sAvadyakarma bhI anukampA hI hai, hiMsA nhiiN| 1 'ca' kA prayoga chandapUrti hetu| 'kathaM nu' kA prayoga chandapUrti hetu|

Page #201
PANCALINGIPRAKARANAM : 117 Eyahinto buddha viraya rakkhanti jena pudhavas / Itto nivvapagaya abahiya abhavamimanam || 59 || Etasmat buddhah virata raksanti yena prthivyadin / Itasca nirvanagato 'badhakabhavamesamkatham nu |59 || The righteous by beholding Jina temple, beholders protect not kill the living and hence Tread the path of liberation unhindered, so, its construction is compassion not violence || 59 || 59. Clarifying his statement that even the visible violence, towards the creatures of earth bodies etc, during the construction of Jina-temple is nothing but compassion, the author says, "by beholding the Jina temple (and the Jina idol therein) the beholders gain righteous inclination and, thereby, they become protectors of all the living beings for ever. Also, those souls that get liberated from the mundane existence because of the righteousness gained by beholding the Jian image become fully free of any violence what so ever. Therefore, the construction of Jina-temple becomes a means of protection and not of destruction and violence for all the living beings. It is, therefore, justified to call it compassion and not violence".

Page #202
118 : paMcaliMgIprakaraNam rogi sirAveho iva suvijjakiriyA va supauttA u| pariNAmasuMdara cciya ciccA se vAhayogevi / / 60 / / rogiNo zirAvedha iva suvaidyakriyeva suprayuktA tu| pariNAmAndarA caiva ceSTA vidhinA tasya baadhyoge'pi|| 60 / / suprayukta zirAvedhAdi suvaidya-kriyA, rogI ko jyoM hotI hitakara / vaise hI bAdhAyukta bhI jina-bhavana nirmANa, hotA hai pariNAma-sundara / / 60 / / 60. rogI ke upacAra hetu suvaidya dvArA (upakAra buddhi se kI gaI) zirAvedha (tathA zalyakriyA, kaTuka auSadha prayoga, Adi) kriyAe~ ati kaSTakara hote hue bhI unake dvArA roga zAnta ho jAne se pariNAma meM sundara hotI haiN| vaise hI jinAlaya nirmANa meM pRthvIkAyikAdi jIvoM kA bAth (nAza) to hotA hai phira bhI jinabimba ke darzana se kisI ko samyagdarzana kI prApti hotI hai to koI virati ko grahaNa karatA hai to koI sAkSAt mokSa ko sukha prApta karatA hai| isaliye vaha bhI pariNAmasundara hai| bhAvArtha : yahA~ zAstrakAra jinAlaya nirmANa meM hone vAle sAvadyakarma kI tulanA yogya cikitsaka dvArA prayukta zirAvedhAdi pratyakSataH kaSTakara kriyAoM se karake yaha siddha karate haiM ki maMdira nirmANa ApAtataH bAdhaka hote hue bhI pariNAmataH sundara hai|

Page #203
PANCALINGIPRAKARANAM : 119 Rogi siraveho iva suviijakiriya va supauttau / Parinamasundara cciya cicca se vahayogevi || 60 || Rogino siravedha iva suvaidyakriyeva suprayukta tuh | Parinamasundara caiva cesta tasya badhayoge pi || 60 || As a well performed surgery is painful, but is employed for the patients' well-being | So is the violence in temple construction is, for ultimate good of the living beings || 60 || 60. Just as the well performed surgery, by a well-meaning and well-qualified and experienced doctor, like bleeding, tying of veins etc for the patients suffering from bad-blood is apparently painful for the patient but is for his ultimate benefit of curing him of the disease, so is the process of constructing the Jina-temple which is flawed by violence towards the creatures of earth-bodied beings etc, is for the ultimate well being of the living beings by virtue of its being an agency for gaining righteous inclination and ultimate liberation from mundane misery.

Page #204
120 : paMcaliMgIprakaraNam annesiM pavattIe so suttAo nakkai anyeSAM sa sUtrAt jJAyate pravRtteH aisA nibandhaNaM hoi vihi samAraMbho / 1 taM ciya lahemi tA paDhamaM / / 61 / / nibandhanaM bhavati vidhisamArambhaH / vidhipUrvaka kiyA gayA samArambha banatA, tadeva' lekhayAmi tat prathamam / / 61 / / anyoM ke liye bhI sadAcaraNa kA nimitta / sUtra- varNit, prathama vahI likhavAtA hU~ sUtra - sNkssipt|| 61 / -- 20. vidhipUrvaka - sUtravarNita rIti se samyaktayA prArambha kiyA huvA samArambha (jinAlaya kA nirmANa) nirmAtA ke atirikta anya bhavya jIvoM ki liye bhI sadanuSThAna sadAcaraNa kA hetu hotA hai| vaha vidhi sUtra - Agama se jAnI jAtI hai| ataH saMkSiptataH vaha vidhi-vijJAnanibandhana- na - sUtra hI pahale likhavAtA hU~ / chanda kI dRSTi se 'tad eva' pRthaka karake paThanIya /

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PANCALINGIPRAKARANAM : 121 Annesim pavattie nibandhanami hoi vihisamarambho | So suttao nakkai tam ciya lahemi ta padhamam || 61 || Anyesam pravrtteh Sa sutrat jnayate nibandhanam bhavati vidhisamarambhah tadeva lekhayami tat prathamam || 61 || Properly started Jina temple 61. ensures good conduct of others as well | So, I first briefly write the texts for the procedure, only they can tell || 61|| Emphasisizing the need for following the right procedure for the construction of the Jina temple, the author says, "The construction of Jina-temple, started in accordance with the procedure laid down in the scriptures, becomes a reason for good deeds not only for the person undertaking the task but also for the others. However, the right procedure can be known from the scriptures only. I, therefore, first of all write about the said scriptures."

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122 : paMcaliMgIprakaraNam jiNavayaNAmayasuisaMgameNa uvaladdha vtthusbbhaavN| kussuiniyattabhAvA bhayaMti jiNadhammamege u / / 62 / / jinavacanAmRtazrutisaMgamena upalabhya vastu sadbhAvam / kuzrutinivRttabhAvA bhajante jindhrmmekstu|| 62 / / jinavacanAmRta rUpI Agama kA pratipAdana jo karate haiM kara samyak tattva priikssaa| kumata ke prati nivRttibhAva aura svasiddhAntoM kI suMdara samIkSA / / 62 / / 62. jinavacanarUpI amRta (ajara amara - siddhatva prApti kA hetubhUta rasAyana) kI prApti zruti (AgamajJAna) ke saMgama (arthAt sadguru, jo jJeya aura ajJeya kA bheda jAnate huve yathArtha kA upadeza dete haiM, ke mela) se hotI hai jisase vastu ke sadbhAva kA (arthAt jIvAdi tattvoM kA yathArtha) jJAna hotA hai| (aise upadeza ko sunakara) loga kuzruti (paraspara virodhI hiMsAdi kA upadeza dene vAle ke mithyAjJAna) se nivRttabhAva hokara ekamAtra jinadharma ko svIkAra karate haiN| bhAvArtha : isa gAthA meM zAstrakAra samyagjJAna kI mahattA ko pratipAdita karate haiM tathA kutIrthiyoM ke mithyA upadezoM ke prati bhI sAvadhAnI va upekSA kA bhAva rakhane kI AvazyakatA para bala dete haiN| (svasamaya jJAna ke sAtha parasamaya ajJeyatA kA nirUpaNa bhI Avazyaka hai|)

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PANCALINGIPRAKARANAM : 123 Jinavayanamayasuisargamena uvaladdha vatthusabbhavami / Kussuiniyattabhava bhayanti jinadhammamegeu || 62 || Jinavacanamstasrutisargamena upalabhya vastusadbhavam/ Kusrutinivsttabhavah bhajante Jinadharmamekastu || 62 || Those who preach the Jina-words after examining the fundamental facts! Keep aloof from the false faiths and fully analyse own precepts || 62 || 62. On listening to the scriptures containing the elixir of the precepts preached by Lord Jina, and properly examining the fundamental truths, some learned ones who have realized the futility of other false faiths, present the faith propounded by the Jinas with proper analytical rigour. By listening to which the faithful ignores other false faiths and remains a firm adherent to the right precepts of the Jina faith.

Page #208
124 : paMcaliMgIprakaraNam jiNavayaNaM sAhaMtI sAhU jaM te vi saahnnsmtthaa| vAyaraNachaMdanADayakavvAlaMkAranimmAyA . / / 63 / / jinavacanam sAdhayanti sAdhavaH yat te'pi saadhnsmrthaaH| vyAkaraNa-chanda-nATaka-kAvyAlaMkAra-nirmAtAraH / / 63 / / kyoMki bahuzruta sAdhanasamartha munijana jinavacana kA karate upadeza / ve karate haiM sva racanAoM meM vyAkAraNa, chaMda, nATaka, kAvya aura alaMkAra kA suMdara samAveza / / 63 / / 63. kyoMki bahuzruta munijana bhavyoM ko jinavacana yA bhagavanmata kA upadeza denevAle hote haiM, ve sAdhanasamartha sAdhu (jo jinamata upadezanapratiSTha tathA paramata nirasana pratisthApanA-pratiSTha hote haiM arthAt ve prativAdI kutIrthikoM ke mata kA nirAsa karake jinamata kI pratiSThA karane meM samartha hote haiM) ve vyAkaraNa, chaMda, nATaka, kAvya, alaMkAra Adi ke jJAtA hote haiN| ataH sabhI prakAra se jinamata kA upadeza dene meM kuzala hote haiN| bhAvArtha : isa gAthA meM jinamata kA upadeza karane vAle muniyoM ke liye bhI vyAkaraNa, chaMda, nATaka, kAvya, va alaMkAra Adi vidhAoM meM kuzala hone kI AvazyakatA para bala diyA gayA hai|

Page #209
PANCALINGIPRAKARANAM : 125 Jinavayanam sahanti sahu jam te vi sahanasamattha / Vayarana-chanda-nadaya kavvalarikaranimmaya || 63 || Jinavacanami sadhayanti sadhavah yat te'pi sadhanasamarthah/ Vyakarana-chanda-nataka kavyalankara-nirmatarah || 63 || Learned and capable monks skilled at preaching Jina-commandments | Make good use of their skills in grammar, verse, drama, poetry and embellishments || 63 || 63. The learned monks who preach the teachings of the Lord Jina are well-read in own scriptures and highly skilled in other literary forms such as grammar, verse, drama, poetry, poetic embellishments, etc and are capable of refuting the false and misleading arguments of the preachers of false faiths and of establishing the right precepts of the Jaina faith. Therefore, they have been said to be variously resourceful.

Page #210
126 : paMcaliMgIprakaraNam chaddarisaNatakkaviA kutitthisiddhaMtaM jANayA dhaNiyaM / tA tANa kAraNe savvameva iha hoi lehaNIyaM / / 64 / / SaDdarzana-tarka-vidaH kutIrthikasiddhAntajJAyakAH dhaNitam / tat teSAM kAraNe sarvameva iha bhavati lekhanIyam / / 64 / / SaDdarzana-tarka ke jJAtA anyadarzana siddhAnta jJAna se samRddha / muniyoM ke jJAna meM jo sva-paramata unakA bhI lekhana hai yahA~ upyukt|| 64 / / 64. SaDdarzana (sAMkhya-yoga, nyAya-vaizeSika, va mImAMsA-vedAnta) kA jJAtA, tarkavid (vAda-viAda meM kuzala jJAnI) aura (bauddha, cArvAka, dvijAdi ke zruti-smRti-purANAdi meM varNita) siddhAntoM kA atizaya rUpa se jAnane vAle bane, usa kAraNa se una (jaina sAdhuoM) ke nimitta yahA~ (isa pustaka meM) sabhI (sva-paramata) likhane yogya haiN| arthAt paramata nirasana va svamata kI sthApanA ke liye donoM kA samyak jJAna Avazyaka hai ataH isI ko dhyAna meM rakhate hue svamata ke sAtha anya matAvalambiyoM ke matoM kA bhI nirUpaNa karanA caahiye| bhAvArtha : yahA~ zAstrakAra jaina muniyoM ke liye svamata ke sAtha paramata kA bhI samyak jJAna arjita karane para bala dete hue kahate haiM ki aisA paramata nirasana va svamata sthApanA ke liye Avazyaka hai|

Page #211
PANCALINGIPRAKARANAM: 127 Chaddarisanatakkavia kutitthisiddhantam Ta tana karane savvameva Saddarsanatarkavidah kutirthisiddhanta Tesamapi tat karane sarvameva iha hoi lehaniyam || 64 || janaya dhaniyam/ jnayakah I must write here about six philosophies, iha bhavati lekhaniyam || 64 || dhanitam/ logic and other precepts | So that the monks preach without any doubt and with clear concepts || 64 || 64. It is proper to write here, for the sake of the Jaina monks, about six religious philosophies (Sankhya-Yoga, Naya ya-Vaisesika, and Mimamisa-Vedanta) and the precepts of the others (like Buddhist, Carvak, Dvija, etc, and Sruti-smrti-Pura pa, etc) so that they may become well-versed in them (and be able to refute the arguments of the opponents and establish own view-point in any debate).

Page #212
128 : paMcaliMgIprakaraNam paibhAiguNajuyANa vasahI sayaNAsaNAiNA niccaM / AhArosahibhesajjavatthamAIhiM uvaThabhaM / / 65 / / kAUNa putthayAiM samappiyaM sAsaNaM kutitthiinnN| adharisaNIyameyaM kAhAmi tao ya jinndhmme|| 66 / / guNarAgiNo jaNA khalu saMvujjassaMti teu sttaannN| abhayaM kAhittA tao evaM eyaM ca kaaremi|| 67 / / pratibhAdiguNairyutAnAM vasati-zayanAsanAdinAM nityaM / AhAroSadhi-bhaiSajyavastramAdIbhiH upaSTambham / / 65 / / kRtvA pustakAni samarpya zAsanaM kutIrthinAm / adharSaNIyametad kariSyAmi tatazca jinadharme / / 66 / / guNarAgiNaH janAH khalu saMbhotsyante te tu satvAnAm / abhayaM kariSyanti tataH etadetacca kaaryaami|| 67 / / pratibhAdi guNoM se yukta muniyoM kA, vasati, zayanAsanAdi aura aahaar| auSadhi, bheSajya, vastrAdi se bhI karUM nitya unakA zarIropakAra / / 65 / / zAstra-graMtha aura pustakeM kara unheM samarpita, kara jina-zAsana hai 'ajeya', 'kutIrthika-mardaka' dUMgA yaha siddha / jagaprasiddha / / 66 / /

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PANCALINGIPRAKARANAM : 129 Paibhaigunajuyana vasahi sayanasanaina niccam / Aharosahibhesajjavatthamaihim uvathambham || 65 || Kauna putthayaim samappiyam sasanam kutitthinam / Adharisaniyameyam kahami tao ya Jinadhamme || 66 || Gunaragino jana khalu samvujjassanti teu sattanam / Abhayam kahitta tao eyam eyam ca karemi || 67 || Pratibhadigunairyutanam vasatisayanasanadinam nityami / Aharosadhibhaisajyavastramadibhih upastambham | 65 || Kitva pustakani samarpya sasanam kutirthinami / Adharsaniyametad karisyami tatasca Jinadharme || 66 || Gunaraginah janah khalu sambhotsyante te tu satvanam / Abhayam karisyanti tatah etadetacca karayami // 67 || By serving the monks - virtuous, genius and intelligent | With shelter, bed, seat, food, clothes, medicine and treatment || 65 || By giving books got written by me, for their studies and to prove | That Jina-order is invincible, which falsehood cannot disprove || 66 ||

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130 : paMcaliMgIprakaraNam isaprakAra saMbuddha jana mAneMge, samyak jina-zAsana ko aur| kareMge jIva-rakSA, ataH detA hU~ una kAryoM aura lekhana para jora / / 67 / / 65-67. anukampAvAna ke liye vidheya kriyAoM meM jinAlaya nirmANa, sAdhujana zarIrarakSaNaNArtha AhArAdi dAna, pustaka pradAna Adi kA kathana karate huve zAstrakAra usI ke zabdoM meM kahate haiM, "pratibhAdi guNasaMpannoM (Atmadharma yukta prajJAvAna muniyoM) ko sadaiva zarIropagraha (zarIrarakSaNa ke liye atyAvazyaka) vasati (rahane kA sthAna), zayana, Asana, AhAra, auSadhi, bhaiSajya, vastrAdi evaM pustakeM (zAstrAdi likhavAkara) samarpitakara jinazAsana (jinezvara pratipAdita siddhAnta) ko kutIrthiyoM (bauddhAdi) ke mata se adharSaNIya (ajeya) banAUMgA aura phira usase guNAnurAgIjana (heyopAdeya viveka saMpanna loga) nizcita rUpa se jinadharma meM vizvAsa kareMge (use samyak rUpa se svIkAra kareMge) tathA ve (sarvavirati grahaNa karake pRthvIkAyikAdi jIvoM ko) abhaya kareMge arthAt unakI rakSA kreNge| ataH maiM ye-ye (pUrvokta zayanAsanAdi pradAna va pustakAdi likhavAkara dene jaise) kArya karavAtA huuN| bhAvArtha : ina gAthAoM meM zAstrakAra zrAvakoM dvArA sAdhuoM ke jIvanadhAraNArtha dAnadharma ke nirvahana evaM unake adhyayanArtha pustakeM-zAstra Adi likhavAkara pradAna karane kA mahatva pratipAdita karate haiN| (prAcIna kAla meM zAstra-pustakeM chapane kA sAdhana na hone se unheM lihiyoM dvArA likhavAnA par3atA thA jo eka zramasAdhya va samayasAdhya kArya thA, tathA unake abhAva meM sAdhuo kA svAdhyAya samyak rUpa se ho pAnA asaMbhava thaa|)

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PANCALINGIPRAKARANAM : 131 Thereby the discerning people shall, believe in the right Jina-faith | And protect the living, hence these things, the compassionate sayeth || 67 || 65-67. About the prescribed deeds for the compassionate householder (lay follower) of the Jina faith, the author says in his (the householder's) own words, "I shall give to the righteous and wise monks the means to sustain themselves such as residence, bedding, seating, etc and well-cooked and treated and acceptable food, medicine, medical attention, etc. I shall also get the necessary books and scriptures copied and give them to the monks for their studies so that they may become so knowledgeable and learned that they may never be defeated in any argument with the preceptors of other faiths and prove to the world that the Jina faith is the right faith that affords the right path for spiritual emancipation and liberation from mundane existence. Thereby, the discernible people shall be attracted to the Jina faith and become believers in its precpts led by non-violence and become the protectors of living beings. It is for this compassionate reason that I do these things."

Page #216
132 : paMcaliMgIprakaraNam vAvIkUvataDAgAigoyaraM dei jamasaMkhaviNAseNaM na hoi yatasaMkhyavinAzena na na khalu vApIkUpataDAgAdigocaraM dadAti bhavati na vApI, kUpa, tAlAdi khanana kA samyagdRSTi, thevANamaNukaMpA / / 68 / / uvadesaM / nahIM asaMkhya vinAza se alpa rakSA meM, khalu upadezaM / tokAnAmanukampA / / 68 / / dete kabhI upadeza / nahIM anukampA kA lvlesh|| 68 / / 68. nizcata rUpa se ( samyagdRSTi ) jaina muni manuSya - pazu-pa - pakSI Adi ke pIne ke pAnI ke liye kuMve, bAvar3I, tAlAba Adi khudavAne kA upadeza kabhI nahIM dete haiM kyoMki inameM asaMkhya ekendriyAdi jIvoM kA vinAza hokara alpa hI manuSya-tiryaMca jIvoM kI rakSA hotI hai, tathA isa prakAra kucheka jIvoM kI rakSArtha aneka jIvoM kI hatyA karane meM koI anukampA nahIM hai /

Page #217
PANCALINGIPRAKARANAM : 133 Vavikuvatadagaigoyaram dei na khalu uvadesami / Jamasarkhavinasenam na hoi thevanamanukampa || 68 || Vapikupatadagadigocaram dadati na khalu upadesami / Yatasarikhyavinasena na bhavati stokanamanukampa || 68 || Digging of wells and ponds, the righteous monks do not preach | 'No compassion' in saving a few by killing many, they beseech || 68 || 68. The Jaina monks do not preach the digging of wells and ponds for making the drinking water available for the thirsty human and subhuman beings (like animals, and birds) as it involves destruction of innumerable one-sensed creatures of the earthbodies etc, and at times even those of the higher order, and serves the needs of only a few humans, animals and birds. It is argued that there is no compassion in destroying so many creatures for the benefit of so few.

Page #218
134 : paMcaliMgIprakaraNam savvANukaMpagassa u dANamasuddhaM guNaheU guNaheU tA apttNmi| vei annukNpsNjutto|| 66 / / sarvAnukampakAya tu dAnamazuddhaM guNahetuH guNahetuH tasyAd kthmpaatre| brviitynukmpaasNyuktH|| 66 / / sarvavirata anukampaka supAtra ko diyA dAna to hai hI punnykr| parigrahArambharata abrahmacArI apAtra ko diyA dAna guNahetu ho kyoMkara? / / 66 / / 66. sarvavirata (saba ke prati anukampAyukta) sAdhu ke prati diyA gayA dAna guNahetu hai - puNyAnubandhI puNya kA utpAdaka hai| kiMtu anukampAvazAt bhI parigraha aura Arambharata apAtra ko diyA azuddha dAna guNahetu (puNyakAraka) kaise kahA jA sakatA hai ? arthAt nahIM hai| bhAvArtha : isa gAthA meM zAstrakAra anukampA ko puNya ke pariprekSya meM paribhASita karate huve kahate haiM ki supAtra ko diyA gayA dAna to puNyakAraka hai hI kiMtu kupAtra ko usa para dayA karake diyA gayA dAna bhI puNyakAraka nahIM ho sakatA hai| supAtra aura kupAtra kA spaSTIkaraNa dete hue ve kahate haiM ki sarvajIvoM para anukaMpAparAyaNa sarvavirata sAdhu supAtra hai tathA Arambha-parigraha yukta hiMsaka kAryoM meM rata yAcaka apAtra hai|

Page #219
PANCALINGIPRAKARANAM : 135 Savvanukampagassa u gunaheu ta Danamasuddham gunaheu Danamasuddham gunahetuh Sarvanukampakaya tuh gunhetuh vei anukampasanjutto || 69 || tat apattammi/ Charity to the deserving all renounced bravityanukampasamyuktah || 69 || katham apatre/ But, how can the charity to the undeserving compassionate monks is meritorious | and violent be called meritorious? || 69 || 69. The charity given to the deserving all renounced righteous and compassionate monks certainly earns merit. But, how can the charity given to the undeserving (sinful, possessive and unrighteous) mendicants be called meritorious? Meaning that it earns no merit for the giver. In this verse, the author clarifies that it is only the charity to the desrving that earns merit for the giver.

Page #220
136 : paMcaliMgIprakaraNam itto cciya so hlsyddpoysNgaamgohnnaaiisu| uvaesapi hu kahaM dei sttannukmpaasNyutto|| 70 / / asmAdeva sa hlshkttpotsNgraamgodhnaadissu| upadezamapi nu kathaM dadAti satvAnukampAsaMyuktaH / / 70 / / ataeva vaha satvAnukampAsaMyukta muni kaise de sakatA hai updesh| halacAlana, pota-vAhana, yuddha saMcAlana, va godhanAdi kA saMdeza? / / 70 / / 70. isaliye sarvasatvAnukampI (prANimAtra para dayA karane vAle) samyagdRSTi jaina muni (zrAvako kI AjIvikA ke liye bhI) hala calAne, chakar3A yA vAhana banAne-calAne, jahAja banAne-calAne, yuddha karane tathA pazu pAlana kA upadeza kaise de sakate haiM? arthAt nahIM de sakate haiM aura unheM aisA upadeza nahIM denA caahiye| isIliye kahA hai - "khitte khaDeha goNe dameha emAi sAvagajaNassa / uvasiuM no kappai jANiya jiNavayaNasArassa / / " arthAt jinavacana kA sAra yaha hai ki isapara samyak zraddhA rakhane vAle sAdhaka ke liye zrAvaka logoM ko kheta khodane, gAyoM ko bAMdhane Adi kA upadeza bhI denA kalpya nahIM hai|

Page #221
PANCALINGIPRAKARANAN : 137 Itto cciya so halasayada poyasargamagohanaisu / Uvaesampi hu kaham dei satta-anukampasamyutto // 70 || Asmadeva sa halasakata potasargramagodhanadisu / Upadesamapi nu kathami dadati satvanukampasamyuktah || 70 || So, how can all-renounced monks driven by campassion towards the living Preach to plough, ply carriages and boats, to fight and to raise cattle for a living? || 70 || 70. Therefore, how can the rightly inclined and compassionate Jaina monks who have an abiding concern for the safety and protection for all the living beings of the universe, and who are driven by an all pervading compassion, preach for ploughing the land, making and plying of carts and carriages, boats and ships, fighting and waging wars, and raising livestock (that may be slaughtered) as a means of earning one's livelihood? Meaning that they cannot and they mustn't so preach.

Page #222
138 : paMcaliMgIprakaraNam cANakka paMcataMtaya vakkhANaMto jIvANaM na khalu kaamNdymaairaayniiio| aNukaMpao hoi|| 71 / / / cANakya-paMcatantraM kaamndkyaadiraajniitiH| vyAkhyAnayan jIvAnAM na khalu anukampakaH bhvti|| 71 / / cANakya, paMcatantra, kAmandaka Adi kI, rAjanItiyoM kA vyaakhyaan| bhI jIvoM ke prati nahIM hotA hai, nizcaya hI anukampA kA aakhyaan|| 71 / / 71. cANakya praNIta, paMcatantra pratipAdita athavA kAmandaka prokta va anya bhI rAjanIti zAstroM (rAjAoM ke liye rAjya-saMcAlana tathA arthAdi upAya pradarzaka zAstroM) kA vyAkhyAna karate huve (vicakSaNa pratibhA saMpanna muni bhI) prANiyoM ke prati dayAlu - anukampAvAna jIva rakSaka nahIM hotA hai| bhAvArtha : rAjanIti meM chala, paraspara mitra avarodha, vaMcanA, kUTayuddhAdi prayoga se atyadhika prANiyoM ke hatAhata hone se niSkaruNA hI dyotita hotI hai, karuNA nhiiN| ataH sarvavirata jaina muniyoM, jo SaTjIvanikAya ke praNiyoM ke rakSaka hote haiM, ke liye rAjanItizAstroM kI vyAkhyA karanA niSiddha batAyA hai|

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PANCALINGIPRAKARANAM : 139 Canakka pancatantaya kamandayamairayaniio Vakkhananto jivanam na khalu anukampao hoi || 71 || Cankya-Pancatantram Kamandakadirajanitih | Vyakhyanayan jivanam na khalu anukampakah bhavati || 71 || Explaining the statecraft put forth by Canakya, or Kamandak or in Pascatantra contained | Is certainly not a display of compassion for the living, it is ordained || 71 || 71. Delivering discourses on and explaining state-craft and political philosophies propounded by Canakya or Kamandaka or that contained in Pascatantra, etc is not considered to be an act of compassion towards six categories of living beings because state-craft includes measures like deception, breaking mutual friendships, telling lies, conducting declared and undeclared wars, etc. Thus, involving gross violence, it is essentially an act of violence and not of compassion. Therefore, Jaina ascetics are forbidden from discoursing on politics and related subjects.

Page #224
140 : paMcaliMgIprakaraNam taha joisatthakaMDAi vijjuyaM mnnuyturyhtthiinnN| tahA hemajuttimisukalamakkhAyaMto' haNe jIve / / 72 / / tathA jyotiSArthakANDAdi vaidyakaM mnuj-turg-hstinaam| tathA hemayuktISukalAvyAcakSANaH hanyAjjIvAn / / 72 / / tathA jyotiSavidyA, arthazAstra, aura manuSya, azva, aura hasti-vaidyaka kA updesh?| ye saba aura dhAtukalA va dhanurveda to haiM hI jIva-hanana ke nizcita nirdeza / / 72 / / 72. uparokta (rAjanIti) ke atirikta jyotiSa (tithi-nakSatra Adi balAbala pratipAdaka, prANiyoM kA atIndriya zubhAzubhAdi vyaMjaka zAstra), arthakANDa (arthazAstra); mAnava, azva, hasti ke vaidyaka (caraka, suzruta, vAgbhaTa, zAlihotrAdi dvArA praNIta rogacikitsA prakAzaka zAstra); tathA vaise hI hemayukti (suvarNa siddhi Adi dhAtukarma saMbandhI zAstra) aura izukalA (dhanurveda) ke vyAkhyAna ke dvArA vaha kuzala upadeSTA nizcita hI jIvahanana kA bhAgI hotA hai kyoMki ina ina vidyAoM kA jJAna hiMsA, pApakarma, va sAvadyayoga kA nimitta hotA hai| inakA upadeSTA bhI hiMsA meM barAbara kA bhAgIdAra hotA hai| ataH anukampAparaka - dayAlu sarvavirata, samyagdRSTi muni inakA upadeza nahIM detA hai| 1 'hemajuttimisukalAmakkhAyaMto' honA caahiye| 2 chanda kI dRSTi se 'tathA' ke sthAna para 'ca' honA caahiye|

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PANCALINGIPRAKARANAM : 141 Taha joisatthakandaim vijjuyam anuyaturayahatthinami | Taha hemajuttisukala makkhayanto hane jive || 72 || Tatha jyotisarthakandadi vaidyakam manujaturagahastinam/ Tatha hemayuktisukala vyacaksasah hanyajsivan || 72 || And teaching of astrology; human, equine, and elephant medicine and matellurgy | Also, discourse on economics and archery, is violence, and hence, taboo for the clergy || 72 || 72. Besides the aforementioned, the disciplines of astrology and economics, the science of medicine for the humans as well as animals such as horses and elephants, and similarly, the science of metallurgy and of archery are such that their knowledge results in gross violence towards the living and, therefore, their preacher also becomes responsible for the sinful acts that ensue from their practice. Hence, the rightly inclined and all renounced compassionate monk must not teach such disciplines.

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142 : paMcaliMgIprakaraNam to aNukaMpapareNaM avirayasammattaNA u pddiseho| paDisiddhANaM niyamA vihiyANaM vihio kAyavvA / / 73 / / tasmAdanukampApareNa aviratasamyagdRSTinA tu prtissedhH| pratiSiddhAnAM niyamAt vihitAnAM vidhiH krtvyH|| 73 / / to avirata samyagdRSTi bhI kareM nahIM hiMsaka karma, jo haiM jinazAsana meM nissiddh| para vihita karmoM ko avazya hI, kareM vidhi se chor3a karma pratiSiddha / / 73 / / 73. uparokta kAraNo se anukaMpAsaMyukta avirata samyagdRSTi ke dvArA zAstra niSiddha kAryoM ko nizcaya se nahIM karanA cAhiye aura zAstrasammata kAryoM ko vidhipUrvaka karanA caahiye| bhAvArtha : (uparokta kAryoM ko karane se jIvaghAta hotA hai|) ataH anukampAparAyaNa (dayAlu) avirata samyagdRSTi vyakti ko bhI ina pratiSedha (niSedha kiye gae) kAryoM ko nahIM karanA cAhiye tathA pratiSiddha (jinazAsana meM kartavya rUpa se niSiddha - vApI, kUpa, sarovara nirmANa, evaM cANakya, kAmandaka, paMcataMtra, Adi kI rAjanIti kI vyAkhyA karane, aura jyotiSa, vaidyaka, dhAtuveda va dhanurveda Adi jaise zAstroM ke upadeza jaise) kAryoM ko nahIM karanA caahiye| tathApi vihita (bhavya jIvoM ke kalyANa ke liye jinAlaya nirmANa, jinabimba pratiSThA, pustaka likhavAne, Adi jaise) kAryoM kA niyama se vidhi pUrvaka pAlana (anuSThAna karanA caahiye|

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To anukampaparenam avirayasammattana u padiseho Padisiddhanami niyama vihiyanam vihio kayavva || 73 || Yasmat anukampaparena PANCALINGIPRAKARANAM: 143 Pratisiddhanami niyamat aviratasamyagdrstina tu pratisedhah | vihitanam vidhih kartavyah || 73 || Therefore, all these acts aforementioned, are discompassionate and violent | The unrenounced but rightly inclined, must also shun such acts blatant || 73 || 73. All the aforementioned activities (such as making wells, staired wells, ponds, etc; discoursing on political philosophies of Canakya and Kamandak and that contained in works like Pancatantra, etc as well as preaching about subjects like Astrology, Matellurgy Economics and treatment of humans, and animals like horses and elephants, etc) are violent and discompassionate. Therefore, the rightly inclined and compassionate unrenounced person must also shun these canon-proscribed activities and promote the canon-prescribed activities (such as construction of Jina temples, installing Jina image, etc so that falsehood may wane and right vision may prevail.

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144 : paMcaliMgIprakaraNam dANaM na hoi vihalaM pattamapatte ya saMniujjaMtaM / iya vi bhaNie dosA pasaMsao kiM puNa apatto / / 74 / / dAnaM na bhavati viphalaM pAtrApAtre ca saMniyujyamAnam / ityapi bhaNite doSA prazaMsataH kiM punopAtram / / 74 / / doSapUrNa hai yaha kahanA ki pAtrApAtra ko phira apAtradAna kI prazaMsA - preraNA to diyA dAna nahIM hotA niSphala / doSayukta hI hai, nizcita detI hai duSphala / / 74 / / 74. ' pAtra apAtra meM diyA huA dAna kabhI viphala nahIM hotA hai' aisA kahanA bhI doSapUrNa hai to phira apAtradAna kI prazaMsA karane meM kitanA doSa hogA? bhAvArtha : "daridra aura kSudra caritra vAloM ko AhAra, vastra, pAtrAdi dAna meM pAtraparIkSA karate huve lajjA bhI nahIM AtI?" jaisI uktiyoM se yaha siddha karanA ki satpAtra ( saMyata, samyagdRSTi) ko athavA ( asaMyata, mithyAdRSTi) asatpAtra ko diyA huvA bhaktapAnAdi kA dAna niSphala nahIM hotA hai, tathA satpAtra kI taraha apAtra meM saMniyujyamAna arthAt vitIryamANa dAna bhI saphala hI hotA hai / isa prakAra sAdhu yadi dAtA ko apAtra dAna ke liye prerita kare athavA apAtra ko diye dAna kI prazaMsA kare to vaise hI doSa kA bhAgI hotA hai jaise ki AjJAbhaMga, anavasthA, mugdhajanotpathasthirIkaraNa, satpathavaimukhya Adi doSa yA aparAdha hote haiN|

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PANCALINGIPRAKARANAM : 145 Danam na hoi vihalami pattamapatte ya samniujjantam / Iya vi bhaoie dosa pasamsao kimi pupa apatto // 74 || Danam na bhavti viphalam patrapatre samniyujyamanam / Ityapi bhaaite dosa prasamsatah kimi puno 'patrani || 74 || It is wrong to say : charity to deserving or otherwise is never unrewarding | So is praising charity to undesrving, and is certainly merit thwarting || 74 || 74. It is wrong to say that charity to the desrving or otherwise is never unrewarding. It is more so to praise the charity to the undesrving as it encourages the giver to be indiscriminate. To encourage the giver for indiscriminate charity by saying that charity to the desrving and the undesrving is never unrewarding and quoting the quotes like, "Only those with mean and poor character do not feel ashamed in assessing the worth of the receiver of charity of food, clothes, etc" is flawed, then what to say of praising the charity to the undesrving? It is certainly as flawed as disobedience, falsification, strengthening the wrong ways of the wayward and going against the tenets of the faith. Therefore, it is improper for the monks to motivate the givers to give charity to the undesrving and to praise such charity.

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146 : paMcaliMgIprakaraNam gihamAgayANamucciyaM paDisiddhaM bhagavayA vi na hu sutte| jaMpuNa padatthamasumaMtaghAyaNaM taM na juttaM ti|| 75 / / gRhamAgatAnAmucitaM pratiSiddhaM bhagavatA'pi nahi suutre| yat punaH tadarthamasumatAghAtanaM __tanna yuktaM iti|| 75 / / ghara Ae atithi ko dAna hai vyavahAra, na hI hai yaha bhgvtshaastrnissiddh| kiMtu phira unake liye vasumatAdi, __ jIvaghAta bhI nahIM ucitta / / 75 / / 75. gRhastha ke ghara meM Ae hue (apAtra bhI) yAcaka ko dAna denA loka-vyavahAra ko siddha karanA hai, tathA yaha vyavahAra bhagavAna dvArA sUtra meM niSiddha bhI nahIM kiyA gayA hai| kiMtu phira bhI aise atithiyoM ke svAgata satkAra ke liye pRthivIkAyikAdi jIvoM kA ghAta karanA kisI bhI dRSTi se ucita nahIM kahA jA sakatA hai| ataH aise yAcakoM ko dAna dene meM yaha dhyAna rakhA jAnA cAhiye ki aisA karane meM kisI prakAra ke jIvoM kI hiMsA na ho|

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PANCALINGIPRAKARANAM : 147 Gihamagayanamucciyam padisiddham Bhagavaya vi na hu sutte / Jampuna tadatthasumantaghayanam tam na juttami ti || 75 || Gshamagatanamucitam pratisiddham Bhagavata 'pi na hi sutre / Yat punah tadarthamasumataghatanam tanna yuktami iti || 75 || Charity to calling guests is customary, and isn't denied by the Lord However, violating the living for them, the host cannot afford || 75 || 75. To entertain even the undeserving guests, like beggars, that call at the householder's residence is to observe the social custom and has not been denied by the Lord. However, to violate living beings of the earth bodies, water bodies etc, for entertaining them cannot be justified. Therefore, charity to such callers should be limited to giving them such things for which no violence what-so-ever is involved.

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148 : paMcaliMgIprakaraNam iha sattAgArAI kahaM na diTuM jinniNddhmmmmi| iharA iTThApUyaM na nisiddhaM hujjaM samayammi / / 76 / / na asmin itarathA satrAgArAdi kathaM iSTApUtaM na niSiddhaM dRSTaM jinendrdhrme?| bhavet samaye / / 76 / / isIliye jinendradharma meM nahIM dIkhatA dAnazAlAoM kA vidhAna / anyathA nahIM karate iSTApUrta kA, siddhAnta meM niSedha bhagavAna / / 76 / / 76. isa jinendradharma meM (vItarAgamata meM) satrAgArAdi (dAnazAlAdi) kyoM nahIM dikhAI detI haiM (arthAt inakA vidhAna kyoM nahIM hai?) anyathA iSTApUrta (AvazyakatA kI pUrti karane vAle vApI, kUpa, jalAzaya, devAyatana, havana, annadAnagRha, Adi) kA siddhAMta meM niSedha nahIM hotaa| bhAvArtha : yadi jinamata meM bhI pRthvikAyikAdi chaHkAya kI hiMsA karake bhI dAna karanA cAhiye aisI svIkRti hotI to isa jinendradharma meM bhI dAnazAlA Adi kA vidhAna dikhAI kyoM nahIM detA hai tathA iSTApUrta kA bhI zAstra meM niSedha nahIM hotaa| yahA~ graMthakAra eka yukti ke mAdhyama se yaha siddha karate haiM ki yadyapi dAna denA puNyakArya hai, kiMtu vaha puNyotpAdaka tabhI taka hai jaba taka vaha dAna supAtra ko diyA jAtA hai| loka vyavahAra sAdhane ke liye apAtradAna kA bhI niSedha nahIM hai kiMtu isake liye kisI prakAra kI jIvahiMsA kA niSedha hai|

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PANCALINGIPRAKARANAM : 149 Tha sattagaras kaham na dittham Jinindadhammammi / Thara isthapuyam nanisiddham hujjam samayammi || 76 || Asmin satragaradi katham na drstami Jinendradharme? | Itaratha istapurttam na nisiddham bhavet samaye || 76 || Why don't we see, then, the presence of charity houses in the Jina order? || Otherwise, fulfilling of other requirements would not be denied by the scripture || 76 || 76. The author raises a doubt that when the charity to the undeserving unrestrained beggars that call at the house isn't denied by the Jaina precept, then why don't we see the usual charity houses that regularly dispense food, clothing etc to the beggars? The reason was explained in the last verse, wherein it was stated that the charity to undeserving was proper, as a social custom, as long as it did not involve any violence towards the living beings. If it were not so, the scriptures won't deny fulfillment of other needs as well.

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150 : paMcaliMgIprakaraNam evaM vihapariNAmo sammadiTThIjiNehiM pannatto / tavviha ciTThAi puNo najjai bhAvo vi eyassa / / 77 / / samyagdRSTijinaiH jJAyate bhAvo'pi evaM vidhapariNAmaH tadvidhaceSTayA punaH isa prakAra kA pariNAma samyagdRSTi kA prajJaptaH khlu'| etasya / / 77 / / usa prakAra kI ceSTAoM dvArA phira jAnA jAtA hai, usakA bhAva samasta / / 77 / / 77. smyagdRSTi AtmA isa prakAra ( anukampA ) pariNAma vAlA hotA hai, aisA sarvajJa jinoM (jinezvaradevoM) ke dvArA kahA gayA hai| isa (samyagdRSTi) ke pariNAmoM (bhAvoM) ko usake dvArA kiye gae kAryakalApoM (jIvarakSaNa, jinAlayanirmANa, pustaka lekhana, Adi) ke dvArA jAnA jA sakatA hai / 1 jinezvara devoM ke dvArA hai prajJapta / - bhAvArtha : samyaktva ke caturtha liMga anukampA ke varNana kA upasaMhAra karate hue zAstrakAra kahate haiM ki isa prakAra ke anukampA - pariNAmoM se hI samyagdRSTi AtmA kI pahacAna hotI hai tathA usakA vaha bhAva usake dvArA kiye aura karAe jAne vAle kAryoM ke dvArA hI jJAta hotA hai / (iti caturtha liMgam) 'khalu' kA prayoga chanda meM mAtrA pUrti ke liye kiyA gayA hai|

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PANCALINGIPRAKARANAM : 151 Evami vihaparinamo sammaditthijinehim pannatto | Tavviha citthai puno najjai bhavo vi eyassa || 77 || Evami vidhaparinamah samyagdrsti- jinaih prajnptah khalu/ Tadvidhcestaya punah jnayate bhavo'pi etasya || 77 || This is how we know the compassionate soul, the omniscient Jinas said, therefore | Which is obvious from his activities as listed in the verses here to fore || 77 || 77. The Omniscient Jinas have said that thus we know the rightly inclined compassionate soul. His compassionate mood is visible in his activities such as being non-violent towards the living beings, constructing the Jina temple, placing the Jina idol in that temple, etc.). (THE FOURTH SIGN CONCLUDED)

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152 : paMcaliMgIprakaraNam paMcamaliMga : Astikya sammadiTThI jIvo jahatthAvohANugo tao munni| paralogAANuTThANaM na ghaDai jIvaM viNA savvaM / / 78 / / samyagdRSTiH jIvo yathArthabodhAnugo tataH jaanaati| paralokAnuSThAnaM na ghaTate jIvaM vinA sarva / / 78 / / samyagdRSTi jIva yathArthabodha se jAnatA, isa bAta ko| jIva ke binA sabhI paralokAnuSThAna, ghaTa sakate nahIM kabhI / / 78 / / 78. yathArthabodhAnuga (jisako niraMtara zuddha siddhAMta ke zravaNa se yathArthajJAna utpanna huA hai) samyagdRSTi aratmA jAnatA hai ki paraloka sambandhI anuSThAna (jinapUjA, dAna, mahAvratapAlana, tapa, brahmacaryAdi) binA jIva (cetana AtmA) ke ghaTita nahIM ho sakate haiN| athavA : isa gAthA meM zAstrakAra Astikya (AtmA ke astvi meM samyak zraddhA) kI AvazyakatA ko pratipAdita karate hue kahate haiM ki upazama, saMvega, nirveda va anukampA yukta samyagdRSTi jIva niraMtara zuddha siddhAntazravaNa se utpanna samyak bodha dvArA yaha jAnatA hai ki jIva (AtmA ke astitva) ke binA paraloka saMbandhI sabhI mAnyatAe~ tathA sabhI kAryakalApa kabhI bhI ghaTata nahIM ho sakate hai| ataH AtmA ke astitva meM AsthA Avazyaka hai|

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PANCALINGIPRAKARANAM : 153 FIRM BELIEF : THE FIFTH SIGN Sammaditthi jivo jahtthavohanugo tao munai / Paraloganusthanam na ghadai jivam vina savvam || 78 || Samyagdrstih jivo yatharthabodhanugo tatah na janati / Paralokanusthanami na ghatate jivam vina sarvami || 78 || The soul so rightly inclined, knows by realistic reasoning that Without the soul, the happenings for after-life cannot happen, and that's that || 78 || 78. Then, the rightly inclined soul that has gained the ability of realistic reasoning (by listening to the right scriptural discourses) knows that all the happenings connected with the afterlife or the activities to ensure a good afterlife cannot happen unless thaere is a soul to which the happenings of afterlife must happen. In this introductory verse on the fifth sign of righteousness - firm belief in the existence of the soul - the author establishes the need for having a firm fbeief in the existence of a soul endowed with the quality of consciousness and says that without such a soul it is not possible to have a rebirth and an afterlife.

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154 : paMcaliMgIprakaraNam sante / akayAgamakayanAso viNNANakhaNammi bhAvao udayANaMtaranAse jeNa kayaM so na bhutta tti / / 76 / / akRtAgamakRtanAzau vijJAnakSaNe bhAvataH santi / udayAnantaranAze yena kRtaM sa na bhoktA iti / / 76 / / anakRta karma kA Agama aura kRta kA nAza udaya ke bAda naSTa karma jisane kiye vijJAnakSaNa meM hotA hai bhAvataH / vaha nahIM bhogatA hai bhogataH / / 76 / 76. (bauddhAbhimata ke anusAra) akRta kA Agama aura kRta kA nAza hotA hai (aisA mAnane meM paralokAnuSThAna vRthA ho jAte haiN| kyoMki zubhAzubha karma ke phala svarUpa hI vyakti ko svarga-narakAdi kI prApti hotI hai|) tathA vijJAnakSaNa meM kSaNika jJAna paramArthataH rahatA hai to bhI utpatti ke pazcAt vinAza hone ke kAraNa karma kA kartA usakA bhoktA nahIM hotA hai ( arthAt karma karane vAlA aura bhogane vAlA pRthaka-pRthaka hai, kA prasaMga upasthita hotA hai / ) bhAvArtha : bauddhoM ke kSaNikavAda ko yadi satya mAnate haiM to akRtAgama va kRtanAza nAmaka doSa utpanna hotA hai kyoMki utpatti ke pazcAt hI usakA vinAza hai taba jisake dvArA karma kiyA gayA vaha usakA bhoktA nahIM bana sakatA hai /

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PANCALINGIPRAKARANAM : 155 Akayagamakayanaso vinnanakhanammi bhavao sante / Udayanantaranase jena kayam so na bhutta tti || 79 || Akrtagamakstanasah vijnanaksane bhavatah Udayanantaranase yena krtam sa na bhokta santi / iti || 79 || Fruition of undone and destruction of done happens momentarily and volitionally | Karma destroyed on fruition do not come to fruition again traditionally || 79 || 79. (According to the Buddhist view-point of momentariness or Ksanikavada) the undone karma comes to fruition and the done ones are dstroyed. If this view is taken, all the endeavour for the afterlife become meaningless, because one gets pleasurable heavenly rebirth or a painful hellish one only according to the merit or demerit of one's own performed actions. However, according to the theory of momentariness, as the doer is instantly destroyed, he does not become the enjoyer of the fruition of his actions. Meaning that the doer and the enjoyer of the result are two different beings. This thesis being unsupported by the tenets of logic cannot be accepted. Therefore, the theory of momentariness remains unsupported by logic.

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156 : paMcaliMgIprakaraNam saMtANo u avatthU aceaNAo ya ceyaNamajuttaM / jujjai sahakAritaM nUNamuvAdANarUvatto / / 80 / / santAnastu avastu acetanAcca cetnmyukt| yujyate sahakAritvaM nUnamupAdAnarUpatvaH / / 80 / / saMtAna avastu hotI hai, aura acetana se cetana nahIM smbhv| upAdAna hone para hI to, nimitta kAraNa hotA sambhava / / 80 / / 80. (pratyuttara meM yadi bauddha yaha kaheM ki santAna pravAha se kartA aura bhoktA kA ekya hai to yaha ucita nahIM hai kyoMki) saMtAna avastu (padArtha) hai tathA acetana se cetana kI utpatti mAnanA yuktisaMgata nahIM haiM kyoMki upAdAna hone para hI sahakArI (nimitta) kAraNa ho sakatA hai, anyathA nhiiN|

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PANCALINGIPRAKARANAM : 157 Santano u avatthu aceanao ya ceyanamajuttami / Jujjai sahakarittam nunamuvadanaruvatto || 80 || Santanastu avastu acetanacca cetanamayuktami / Yujyate sahakaritvam nunamupadanarupatvah || 80 || Progeny is insentient matter, and sentient is impossible from insentient | Because causatory agency can only work, when the basic material is present || 80 || 80. (In reply if the Buddhists say that the doership and enjoyership is vested in the same person due to the current of progeneration, their argument is invalid, because) the (yet to be born) progeny is nonexistent (matter) and the birth of sentient (enjoyer) is not possible from the insentient supposedly progenerated matter of the doer. It is so, because the causatory agency can work only when the basic material, which is to be worked on, is available.

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158 : paMcaliMgIprakaraNam iha puNNapAvapabhavA suhaduhasaMvitti jaMtuNo jmhaa| tA devasuyA NANaM suhaduhasaMveyaNaM natthi / / 81 / / asmin puNyapApaprabhavA sukhaduHkhasaMvittiH jantoH yasmAt / tasmAt devasutA jJAnaM ___ sukhaduHkhasaMvedanaM naasti|| 81 / / jIva prApta karate sukha-duHkha, pUNya-pApa prabhAva se / para devasutA ke jJAna meM, ' sukha-duHkha saMvedana hai jJAna svabhAva se|| 81 / / 81. isa loka meM jIva puNya-pApa (karma-prakRti) ke prabhAva se sukha-duHkha saMvitti (anubhava yA bhoga) ko prApta karate haiM, jisase yaha siddha hotA hai ki inase pRthaka bhI koI bhoga karane vAlA cetana (AtmA) hai| devasutA (buddhaputra yA Alaya vijJAnavAdI) ke mata meM sukha-duHkha kA saMvedana (anubhava) hI jJAna cetanA hai aura usase pRthaka kisI cetana tattva kI sattA nahIM hai|

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Iha punnapavapabhava PANCALINGIPRAKARANAM: 159 suhaduhasamvitti jantuno jamha | Ta devasuya nanam suhaduha Asmin punyapapaprabhava samveyanam natthi || 81 || sukhaduhkhasamvitti jantoh yasmat Tasmat devasuta jnanam sukhaduhkha Due to meritorious or sinful acts, samvedanam nasti || 81 || the soul feels the pleasure or pain | But in Devasutas' views the feeling is nothing but knowledge, again || 81 || 81. In this world, the living beings get pleasurable or painful feelings due to their auspicious or inauspicious nature of karma. This proves that there is a living and conscious soul other than this feeling, which feels. However, in the views of Devasuta, this feeling itself is knowledgeable and conscious feeler, any separate conscious elmental entity doesn't exist. It is obvious that this argument is fallacious.

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160 : paMcaliMgIprakaraNam paijaMtubheyaM bhinno pratijaMtubhedaM bhinnaH jIvo saMsAro mukkho vA virohao u iharA saMsAraH mokSaH athavA virodhastu sabakA hogA eka sAtha - tha - abhinna, kaha Nu egattaM / / 82 / / jIvaH pratyeka jantu ke bheda se jIva bhinna hai, u savvajIvANaM / itarathA tu sarvajIvAnAm / kathaM nu ekatvam / / 82 / / athavA saMsAra - mokSa bhI / kaise ho ekAtmA kA bodha bhI ? / / 82 / / 82. prati vyakti ke bheda se jIva ( AtmA ) bhinna-bhinna haiM / yadi aisA nahIM mAnA jAegA to sabhI jIvoM ke saMsAra (paribhramaNa ) athavA mokSa eka sAtha hone kA prasaMga upasthita hogA (saMbhAvanA banegI ) / ataH AtmA eka kaise ho sakatA hai? (isa prakAra ekAtmavAdiyoM ke mata kA nirasana hotA hai / )

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PANCALINGIPRAKARANAM : 161 Paijantubheyam bhinno jivo ihara u savvajivanam | Samsaro mukkho va virohao u kaha nu egattari || 82 || Pratijantubhedam bhinnah jivah itaratha tu sarvajivanam/ Samsarah moksah va virodhatastu katham nu ekatvani || 82|| Every living being is a separate soul, or else the worldly wandering or liberation Will be common for everyone, which is not how can, then, the soul be common? || 82 || 82. Every living being has a seaparate soul. If that be not so, that is if everyone has the same - a common soul, everyone will either go about in the worldly transmigration together or everyone will liberate together. From what we see, it is not so. Therefore, it follows that there is no common soul and, by implication, everyone has a separate soul. (This effectively refutes the contention of the believers of single soul or Eka tmavadins).

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162 : paMcaliMgIprakaraNam soviya saMkoyavikAsasaMgao bhogAyayaNeNavi tassa haMdi so'pi ca saMkoca - vikAsasaMgataH bhogAyatanenApi tasya hanta vaha jIva bhI saMkoca - vikAsa yukta, athavA anya zarIroM se bhI, dehavAvago niyamA / jogo samo iharA / / 83 / / dehavyApakaH niyamAt / yogaH samaH itrthaa|| 83 / / aura svadehavyApI hai niyamAt / sukha-duHkha vedana ho vyAkhyAt / / 83 / / 83. vaha (AtmA) bhI saMkoca - vikAsa se yukta aura niyama se svadeha vyApI (AtmA ke svayaM ke zarIra pramANa ) hai / usakA zarIra se saMyoga sambandha hai / athavA ( yadi aisA na ho to) AtmA dvArA svazarIravat parazarIra se bhI sukha - duHkha vedana kA prasaMga upasthita hotA hai, jaba ki vyavahAra meM aisA hotA nahIM hai kyoMki vyakti ko apane zarIra se hI sukha-duHkha kA anubhava hotA hai anya ke zarIra se nahIM / ( ataH prati zarIra AtmA bhinna-bhinna hai aisA mAnanA cAhiye / )

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PANCALINGIPRAKARANAM: 163 Sovi ya sankoyavikasasangao Bhogayayanenavi tassa handi So'pi ca sankocha-vikasasargatah Bhogayatanenapi tasya hanta dehavavago niyama jogo samo ihara || 83 || dehavyapakah yogah samah itaratha || 83 || That soul, too, is body-related and contracts Otherwise it will also feel the pleasure niyamat/ and expands as per the occupied body | and pain of the others' body || 83 || 83. Furthering the argument in favour of separateness of the souls for every living being, the author elaborates that every body has a specific soul that is related to it and, that contracts and expands according to the size of the body it occupies at any point of time. If that were not so, and every one had a common soul, one would feel the pleasures and pains of the others' bodies as well. However, practically it is not so. Therefore, it must be believed that every body has a seaparate soul that is specific to it.

Page #248
164 : paMcaliMgIprakaraNam tavvairitto dhammA-dhammagAsAI hoi ajIvo vi| agamavihiyA dhammA dhammAgAso muNeyavvA / / 84 / / tadvyatiriktaH dharmAdharmAkAzAdiyaH bhavati ajiivo'pi| AgamavihitA dharmA dharmAkAzAH jJAtavyAH / / 84 / / usa cetana AtmA ke atirikta, hote haiM dharmA-dharmAkAzAdi ajIva bhii| jinake svarUpa kA jJAna to, dete haiM Agama zAstra hii|| 84 / / 84. usa (cetana AtmA) ke atirikta dharma (dharmAstikAya), adharma (adharmAstikAya), AkAza, Adi ajIva padArtha bhI haiN| Agama meM vihita (batAe gae) lakSaNoM ke dvArA ina (dharma, adharma, AkAza, kAla, aura pudgala) ke svarUpa ko jAnanA caahiye|

Page #249
PANCALINGIPRAKARANAM : 165 Tavvairitto dhamma-dhammagasas hoi ajivo vi/ Agamavihiya dhamma dhammagaso muneyavva || 84 || Tadvyatiriktah dhrmadharmakasadi bhavati ajivo'pi/ Agamavihita dharma dharmakasah jnatavyah || 84 || Besides the conscious soul, ether, non-ether, space, etc are there as non-living matter | From the pages of canonical works, we know their attributes better || 84 || 84. Mentioning the existence of non-living matter, the author says that besides the conscious soul, there are various kinds of non-living substances such as ether (Dharmastikaya or medium of motion), non-ether (medium of rest or Adharma stikaya), space (Akasa), time (Kala), and manifest substance (Pudgala) as well. The qualities and attributes of these nonliving substances are described in the canonical works and for their better understanding they must be learnt from there.

Page #250
166 : paMcaliMgIprakaraNam jai puggalA na hujjA AgAro kiM na hoi svvtthaa| suviNo vi aNuhavijjai diNovaladdho phuDaM atthaa|| 85 / / yadi pudgalAH na bhaveyurAkAraH kiM na bhavati srvtr| svapne'pi anubhUyate dinopalabdhaH sphuTaM arthH|| 85 / / yadi pudgala nahIM hote to jagata meM, koI bhI AkAra kaise hotA saMbhava? / AkAra se hI dina meM dekhe padArtha ko, svapna meM bhI dekhatA spaSTa mAnava / / 85 / / 85. yadi (prativAdI, pUrvapakSI) kahe ki pudgala nahIM hone cAhiye to kyA AkAra (padArtha kI AkRti) sarvatra nahIM hotI hai? (jaba ki unakI viziSTa AkRtiyoM ke kAraNa hI) vyakti dina meM dekhe hue padArtha ko svapna meM bhI spaSTa anubhava karatA hai (dekhatA hai)| (isa gAthA meM zAstrakAra pudgala kA astitva siddha karate haiN|)

Page #251
PANCALINGIPRAKARANAM : 167 Jai puggala na hujja agaro kim na hoi savvattha | Suvino vi anuhavijjai dinovaladdho phudam attha || 85 || Yadi pudgala na bhaveyurakarah kim na bhavati sarvatra Svapne'pi anubhuyate dinopalabdhah sphutami arthah ||85|| If the Pudgala were not there, how could we shape of things gain? || Objects seen during the day, appear clearly in the dreams again || 85 || 85. To prove the existence of the material and tangible substance - Pudgala, the author says, "if the opponent maintains that Pudgala should not be there, we must ask him that without the tangible matter, how can the things take their shapes? And it is obvious that the things have their specific shapes and the objects seen during the day cast such impressions on our minds that we can clearly feel their shapes in our dreams as well."

Page #252
168 : paMcaliMgIprakaraNam suhapayaDIo puNNaM asuhAo huMti pAvarUvA u| suhiduhijaNAvavAo ittucciyaM jaM samA bhUyA / / 86 / / zubhaprakRtayaH puNyaM azubhaH bhavati paapruupaastu| sukhIduHkhIjanopapAtaH ataeva yataH samAni bhuutaani|| 86 / / zubha prakRti puNya hai aura nizcita hI, azubha prakRti hotI hai pApa ruup| ataH AtmanA samAna hone para bhI, sukhI-duHkhI jIva haiM jaga meM anuup|| 86 / / 86. (karma prakRtiyoM ke saMdarbha meM) zubha prakRti (ke karma yA kArya) puNyarUpa (karma-bandha ke kAraNa) hote haiM tathA azubha prakRti (ke karma yA kArya) pAparUpa (karma-bandha ke kAraNa) hote haiN| isIliye sabhI jIva (AtmA ke rUpa meM) samAna hone para bhI (jagata meM zubhAzubha prakRtiyoM ke kAraNa hI) sukhI-duHkhI prANiyoM ke rUpa meM utpanna hote haiM, arthAt sukha-duHkha ko prApta karate haiN| (yahA~ zAstrakAra jIvoM kI AtmanA samAnatA tathA karmaNA asamAnatA kA nirdeza karate haiN|)

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PANCALINGIPRAKARANAM : 169 Suhapayadio punnam asuhao hunti pavaruva u/ Suhi-duhijanovavao ittucciya jam sama bhuya || 86 || subhaprakstayah punyam, asubhah bhavati paparupastu/ Sukhiduhkhijanopapatah, ataeva yatah samani bhutani || 86 || Pious acts earn merit and certainly, demerit earn the impious ones | So, otherwise equal souls, too, are seen as happy and unhappy ones || 86 || 86. (From the karmic nature point of view) the pious actions result in meritorious karmic bondage that yields pleasant consequences for the doer, and the impious actions result in the bondage of sinful karmic bondage that yields unpleasant consequences for the doer. It is for this reason that otherwise equal souls also take birth as happy or unhappy creatures. (Here, the author presents the spiritual equality and temporal inequality of all worldly living beings.)

Page #254
170 : paMcaliMgIprakaraNam suhaduharUvo niyameNa atthi taha Asavo bhvtthaann| sadaNuTThANA paDhamo pANavahAIhiM bIo u|| 87 / / zubhAzubharUpaH niyamena asti tathA AsavaH bhvsthaanaam| sadanuSThAnAt prathamaH prANivadhAdibhyaH dvitiyastu / / 87 / / niyama se zubhAzubha Amnava hote haiM, prANiyoM ke apane bhAva-vibhAva se| tathA zubha kArya se zubhAnava aura hiMsAdi se azubha svabhAva se|| 87 / / 87. vaise saMsArI prANiyoM ke (unake apane bhAva yA vibhAva tathA sukarma yA duSkarma se) zubha-azubha rUpa (karma) Anava niyama se hote haiN| sadanuSThAna (satkArya karane) se pahalA (zubhAnava) hotA hai tathA jIvahiMsAdi (asatkArya se) dUsarA (azubhAnava) hotA hI hai|

Page #255
PANCALINGIPRAKARANAM : 171 Suhaduharuvo niyamena atthi taha asavo bhavatthana / Sadanutthana padhamo panavahaihim bio u || 87 || subhasubharupah niyamena asti tatha asravah bhavasthanami / Sadanusthanat prathamah pranivadhadibhyah dvitiyastu || 87 || Auspicious or inauspicious karmic influx follows as per the doers' moods | Auspicious influx for pious deeds, and inauspicious if violence one moots || 87 || 87. For such worldly living beings the auspicious or inauspicious karmic influx certainly occurs according to their moods while doing things. Also, the good or pious deeds result in the first kind of (auspicious) karmic influx (that yields pleasurable retribution), and bad or impious deeds result in the second (inauspicious) kind (that yields painful retribution). Here the author establishes a cause and effect relationship.)

Page #256
172 : paMcaliMgIprakaraNam pANavahAIhiMto suhAsavo kiM na soyriiyaann| kaha hujja Agamo jIvaghAyasaMdaMsago suddho|| 88 / / prANavadhAdibhyaH zubhAnavaH kiM na shaukrikaannaaaam| kathaM bhavet AgamaH jIvaghAtasandarzakaH shuddhH|| 88 / / yadi jIvahiMsA se zubhAnava hotA ho to, kasAI-karma bhI hogA shuddh| kaise ho hiMsA pratipAdaka Agama zuddha, pUchate sabhIjana buddha-prabuddha / / 88 / / 88. (yadi prativAdI pUche ki) kyA zaukarikoM (hiMsaka karmakANDa karane vAle va zUkarAdi kA zikA karane vAle) ko jIvahiMsAdi (karmakANDa meM pazuvadha Adi) se zubhAnava nahIM hotA hai? (to isakA samAdhAna yaha hai ki) yadi aisA ho to kasAiyoM (zikAriyoM) ko zubhAnava kyoM nahIM hogA? ataH jIvahiMsA pratipAdaka Agama (zAstra) zuddha kaise hogA?

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PANCALINGIPRAKARANAM : 173 Panavahaihinto suhasavo kim na soyariyana/ Kaha hujja agamo jivaghayasandamisago suddho || 88 || Pranavadhadibhyah subhasravah kim na saukarikanam/ Katham bhavet agamah jivaghatasandarsakah suddhah || 88 || If the killing priests can earn piety, so must the pig-hunters' deed How can, then, the violence preaching canon, be pious and pure, indeed || 88 || 88. (If the opponent raises the question, "Don't the ritual offerings of animal sacrifice, etc by the priests in the sacrificial ritual, earn merit?", the answer is, "If that be so, the killing of animals by the pig-hunters must also earn merit for them." However, as that is not correct, how can the violence preaching canon (animal sacrifice prescribing scriptures) be pious and pure? Meaning that they are not.

Page #258
174 : paMcaliMgIprakaraNam etto cciya atthi phuDaM kaha saggamukkhayogo jai hujja na tavvayaNaM juttahiM tassa sAhaNamaNatthayaM ataeva asti kathaM dANatavo viNayamAINaM / / 86 / / sphuTaM svargamokSayogaH savvannU vigayadosasabbhAvo / yadi na bhavet tadvacanaM pamANameyammi haMdi vatthummi / kiM na bhe bhavai / / 60 / / yuktibhiH tasya sAdhanamanarthakaM dAnatapaH sarvajJaH vigtdosssdbhaavH| vinayAdInAm // 86 // pramANametasmin haMta vastuni / kiM na bhavatAM bhavati / / 60 / /

Page #259
Etto cciya atthi phudam Kaha saggamukkhayogo Jai hujja na tavvayanam Ataeva asti PANCALINGIPRAKARANAM : 175 savvannu vigayadosasabbhavo pamanameyammi handi vatthummi Juttihim tassa sahanamanatthayam kimi na sphutam Katham svargamoksayogah Yadi na bhavet tadvacanam danatavo vinayamainam || 89 || bhe bhavai || 90 || sarvajnah vigatadosasadbhavah danatapah vinayadinam || 89 || Yuktibhih tasya sadhanamanarthakam pramanametasmin hanta vastuni/ kim na bhavatami bhavati || 90 ||

Page #260
176 : paMcaliMgIprakaraNam ataH spaSTa hI hai ki, rAga-dveSa ke abhAva se hI hotA hai sAdhaka srvjny| anya kyA dAna-tapa-vinayAdi kA, svarga-mokSayoga kara sakatA ajny|| 86 / / yadi aise sarvajJa kA vacana nahIM hotA pramANa, isa saba padArtha meN| to kyA isameM yukti-siddha sAdhana bhI, nahIM nirarthaka - vyartha meN?|| 60 / / 86-60. (jIva dayA kA upadezaka Agama hI pramANa hotA hai) isa kAraNa se jisakA moha kSINa ho cukA hai tathA jisake rAga-dveSa kA astittva hI samApta ho cukA hai, vahI sAkSAt sarvajJa hai| (yadi sarvajJa nahIM hote to) dAna, tapa, vinaya Adi kA svarga aura mokSa ke sAtha (tathA hiMsA, corI Adi kA narakAdi gati ke sAtha) sambandha kaise (sthApita) hotA? arthAt isa sambandha kA digdarzana va vyAkhyAna kauna karatA? ina saba padArthoM meM sarvajJa kA vacana hI pramANa hai| (pratyakSa pramANa se siddha) usa sarvajJa kI siddhi anumAna Adi pramANoM se karanA (Apa jaise sarvajJavAdI naiyAyikoM ke mata meM) nirarthaka va niSprayojana nahIM hogA? bhAvArtha : ina gAthAoM meM unake guNoM kA khulAsA karake zAstrakAra ne sarvajJa ko pratyakSa pramANita va unake kathana ko hI pramANa mAnA hai|

Page #261
PANCALINGIPRAKARANAM : 177 It is clear that only attachment-aversion transcended aspirant can be omniscient | Is it possible to connect charity, etc to heaven and liberation for an ignorant? || 89 || And His words are the irrefutable proofs in all such matters found Or else, in vain will be the well-reasoned proofs that abound || 90 ||| 89-90. (As the scripures that teach non-violence are the pure and pious scriptures and can be accepted as proofs) so, the great spiritual aspirants whose delusion has been overcome and whose attachment and aversion have been transcended are said to be the omniscient Jinas. (In the absence of such omnicient Jinas) who could have ssen the interrelationship between charity, penance, humility, etc and heaven and liberation or between violence and theft and hellish destinies? It goes without saying that the omniscience of such detached ones is self-evident and does not require any elaborate and connived proof. Also, their words are the ultimate proofs in such matters spiritual. In these two verses, the author has put forth the view that omniscience can be gained by only those spiritual aspirants who overcome the flaws like delusion and attacment-aversion and that what they say is absolute truth, which requires no proof.

Page #262
178 : paMcaliMgIprakaraNam pAvaTThANehiMto nicchayaNayeNa pApasthAnebhyaH nizcayanayena viraI vavahArasaMvaro 9 selesigAi 3 viratiH zailezikAyAM jamaNaMtaro mukkho / / 61 / / vyavahArasaMvaraH mokssH|| 61 / / pApasthAnoM se virati se to, vyavahArasaMvara hotA hai parokSa / nizcayanaya se zailezI hI saMvRtta hai jahaoN se hotA tatkAla mokSa / / 61 / / hoi / yadanantaraH prANAtipAta, mRSAvAda, adattAdAna, maithunAdi AsravadvAra pApasthAna haiN| 2 zailezI avasthA mokSa- sAdhanA kA carama kSaNa hai / saMpUrNa karmakSaya se prApta sarvayogoM kA nirodha hI mokSa hai / 61. vyavahAra saMvara pApasthAnoM' se virati rUpa va parokSata: hotA hai / nizcayanaya se ( tattvataH yA tArkika dRSTi se) zailezIkaraNa (mokSa - sAdhanA ke carama kSaNoM meM zaileza nAmaka avasthA ) meM hI saMvara hotA hai, jisake anantara ( tatkAla ) mokSa hotA hai / yahAeN zAstrakAra vyavahAra va nizcaya saMvara meM antara spaSTa karate haiM / bhavati /

Page #263
PANCALINGIPRAKARANAM : 179 Pavasthanehinto virai vavaharasamvaro hoi/ Nicchayanayena selesigai jamanantaro mukkho || 91 || Papasthanebhyah viratih vyavaharasamvarah bhavti/ Niscayanayena sailesikayam yadanantarah moksah || 91 || Refraining from sinfull deeds is karmic stoppage - practically | Only Sailesi state is said to be karmic stoppage -absolutely ||91|| 91. From the practical standpoint, karmic stoppage (samvara) occurs when one refrains from indulging in sinful activities such as violence towards the living beings, theft, etc, and from the absolute standpoint the only time the living soul stops all karmic influx is when he attains the rocklike unshakeable spiritual state known as Sailesi - the highest point in one's endeavour for spiritual emancipation and liberation from the mundane existence. It is so high a spiritual accomplishment that from this Sailesi state one instantaneously attains the liberated state.

Page #264
180 : paMcaliMgIprakaraNam tavasA u nijjarA iha haMdi u svvvaaiinnN| pasiddhA tavo vihANaM iharA kiriyAvAINa kaha juttaM / / 62 / / tapasA tuH nirjarA iha haMta prasiddhA tuH sarvavAdInAm / itarathA tapo vidhAnaM kriyAvAdInAM kathaM yuktam? / / 62 / / tapa se hotI hai karma nirjarA yaha to, mAnate haiM vAdI aura prativAdI bhii| anyathA tapa kA vidhAna, kaise karate kriyAvAdI bhii|| 62 / / 62. yahA~ (isa prasaMga meM) tapa se nirjarA hotI hai, aisA to sabhI vAdoM ke mAnane vAle mAnate haiN| yadi aisA nahIM hotA to kriyAvAdiyoM meM bhI tapa kA vidhAna kaise ucita hotA?

Page #265
PANCALINGIPRAKARANAM : 181 Tavasa u nijjara iha handi pasiddha u savvavainam | Thara tavo vihanam kiriyavainam kaha juttami || 92 || Tapasa tu nirjara iha hanta prasiddha tu sarvavadinam | Itaratha tapo vidhanam kriyavadinam katham yuktami || 92 || The followers of all faiths accept karmic separation through penance | Otherwise, how could the actionists hold the penance-prescribing stance? || 92 ||| 92. The followers of all faiths universally accept that the practice of penance results in karmic separation. If that were not so, how could the actionists (kriyavadins) justify the prescription of penance in their faith? After dealing with the elements of karmic influx (a srava) and stoppage (samivara), the author deals with the element of karmic separation (nirjara) and says that it can be achieved through practicing of penance.

Page #266
182 : paMcaliMgIprakaraNam micchattAinimitto baMdho iharA kahaM tu sNsaaro| na ya loge vi abaddho muccai payaDaM jao hNdi|| 63 / / mithyAtvAdinimitto bandhaH itarathA kathaM tu saMsAraH / na ca loke api abaddhaH mucyate prakaTaM yataH hNt|| 63 / / mithyAtvAdi nimittoM se hote haiM bandha, anyathA kaise ho bhv-sNsaar?| loka meM jo hai hI nahIM Abaddha, usakI kaisI mukti, kaisA usakA bhava-saMsAra / / 63 / / 63. mithyAtva Adi (avirati, pramAda, kaSAya aura yoga) hetuoM se hI bandha saMbhava haiM, inake binA saMsAra bhramaNa bhI kaise saMbhava hai? loka vyavahAra kI dRSTi se bhI Abaddha (bandhanayukta) jIva hI mukta hote haiN| jo baMdhA hI nahIM hai use prakaTa rUpa se kaise mukta karAyA jA sakatA bhAvArtha : tattvataH loka meM baddha kI mukti hotI hai ataH usa hetu upAyoM kA nirUpaNa hai na ki abaddha ke mokSa kaa|

Page #267
PANCALINGIPRAKARANAM : 183 Micchattainimitto bandho ihara kahani tu samsaro / Na ya loge vi abaddho muccai payadam jao handi || 93 || Mithyatvadinimitto bandhah itaratha katham tu samsarah / Na ca loke api abaddho mucyate prakatam yatah hanta || 93 || The 'bondage' is caused by false-belief, etc, no worldly wandering otherwise | Practically the bonded liberate, what liberty for the free? Ask the wise || 93 || 93. The bondage is caused by causes like false belief etc. (non-renouncement, lack of vigilence, passions and physical mental and vocal activities). There is no worldly transmigration without bondage. Again, from the practical standpoint, only those that are bound can be set free, there is no sense in talking of liberation for the one that has no bondage at all. How can the unbonded be liberated practically?

Page #268
184 : paMcaliMgIprakaraNam tadaNAisiddhajogo asaMgao na ya annbNdhmmi| anno muccai juttaM khaNabhaMgo tA kahaM bhvu?|| 64 / / tadanAdisiddhayogaH asaMgataH na ca anybndhe| anyo mucyate yuktaM kSaNabhaMgaH tat kathaM bhvtu?|| 64 / / anAdi siddhayoga bhI nahIM ucita kyoMki, ___ ho nahIM sakatI baMdhana bina mukti| kSaNikavAda kI kSaNa-kSaNa meM baMdha aura mukti kI bhI ucita nahIM hai yukti / / 64 / / 64. aura usa (uparyukta) kAraNa se anAdi siddha yoga saMgata nahIM hai| (kyoMki siddha yA mukta to vahI ho sakatA hai jo pahale baddha ho, ataH anAdi siddhattva saMbhava nahIM hai|) isI prakAra kSaNika vAdiyoM kI eka kSaNa meM baMdha aura dUsare kSaNa meM mukti kA tarka bhI ucita nahIM haiM (kyoMki isameM bhI 'bandha kisI kA aura mukti kisI aura kI' kA atarkasaMgata prasaMga upasthita hotA hai|) bhAvArtha : jo anAdimukta puruSavizeSa se Izvara kI siddhi karate haiM vaha ' bhI saMgata nahIM hai kyoMki yadi Izvara mukta hai to vaha pahale baMdhanayukta avazya rahA hogaa| (kSaNikavAdiyoM) ke mata meM jo 'eka kSaNa meM baMdha aura anya kSaNa meM mokSa' kI dhAraNA bhI yakta nahIM hai|

Page #269
PANCALINGIPRAKARANAM : 185 Tadanaisiddhajogo asangao na ya annavandhammi/ Anno muccai juttam khanabhango ta kaham bhavau || 94 || Tadanadisiddhayogah asarigatah na ca anyabandhe/ Anyo mucyate yuktami ksanabhangah tat katham bhavatu || 94 || Initially liberated state is also not logical as, without bondage no liberation is possible | Ksanikvada's, bondage in a moment and frredom the next is also illogical || 94|| 94. (For the reasons cited earlier) the initial liberated state, also beats logic, because the liberated state (siddhatva or mukti) implies initial bondage and then liberation from that bondage. Similarly, the concept of bondage in one instance and freedom from it in the very next moment, as believed by the believers of the theory of momentarincas, is also illogical as it implies that the one bound and the one liberated are different.

Page #270
186 : paMcaliMgIprakaraNam vajjhai payaDI neva ya muccai ya jIvo aippsNgaao| nissesakammamukke puNarAgamaNaM kuo hoi ? / / 65 / / badhyate prakRtiH naiva ca mucyate ca jIvaH atiprasaMgAt / niHzeSakarmamukte punarAgamanaM kutaH bhavet? / / 65 / / prakRti baMdhatI aura puruSa hotA mukta, niHzeSakarmamukta hone para, isameM AtA hai atiprasaMgadoSa vaise / punarAgamana hotA hai kaise ? / / 65 / / 65. (tathA kSaNikavAdI bauddhoM ke samAna hI vaizeSikamata bhI samIcIna nahIM hai kyoMki isameM ) prakRti kA bandha aura jIva (puruSa) kA mokSa hotA hai, aura aisA mAnane meM atiprasaMga doSa AtA hai / tathA samasta karmoM se mukta hone ke pazcAt ( Izvara rUpI jIva kA ) punarAgamana (avatAra) kahaoN se hogA, arthAt kaise ho sakatA hai ? bhAvArtha : vaizeSika darzana meM prakRti baMdhatI hai aura puruSa mukta hotA hai, yahAeN atiprasaMga doSa hai ( kyoMki abaddha kI mukti lokavyavahAra se bhI viruddha hai) tathA samasta karmamukta hone ke pazcAt punarAgamana honA mAnanA bhI yuktisaMgata nahIM hai /

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PANCALINGIPRAKARANAM : 187 Vajjhai payadi neva ya muccai ya jivo aippasangao | Nissesakammamukke punaragamanami kuo hoi? || 95 || Badhyate prakrtih naiva ca mucyate ca jivah atiprasargat | Nihsesakarmamukte punaragamanami kutah bhavet? || 95 || Belief that 'Prakrti' is bonded and 'Purusa'is liberated' is in a flawed strain How can He, whose karmic bonds have been fully shed, 95. reincarnate again || 95 || Having effectively refuted the flawed belief of the Buddhists, believing in the theory of momentariness, the author now avers to the belief of the Vaisesika philosophy that states, "Prakrti is bonded and Purusa is liberated," and proceeds to refute this belief by advancing the argument that this belief is also flawed by the flaw called 'atiprasanga' because according to general practice, too, the unbound cannot liberate. Again, he says that their belief of reincarnation of the liberated God is also flawed in that how can a soul that has fully shed its karmic encumbrance come back to lead a worldly life full of karmic bondage? Thus, he effectively refutes both flawed beliefs of the Vaisesikas and reinforces own view.

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188 : paMcaliMgIprakaraNam tA niyapakkhanirAgAradasaNA ei jhatti mutto vi| eyamasaMgamaNimittimittha saMsArarUvaM jN|| 66 / / tat nijapakSanirAkAradarzanena eti jhaTiti mukto'pi / etadasaMgatamanimittimatra saMsArarUpaM yad / / 66 / / mukta Izvara bhI nija pakSa ke nirAdara se saMtapta hokara lauTa AtA hai / nimitta-kAraNa nahIM isameM koI, phira vaha to punaH saMsArI ho jAtA hai|| 66 / / 66. yahA~ prativAdI (vaizeSikamatAvalambI) yaha kahe ki - muktAtmA (Izvara) bhI svamata kA tiraskAra va nirAdara dekhakara (vyathita hokara svamata ke punarutthAna, punarutkarSa, va punarsthApanA ke liye) zIghratA se punaH saMsAra meM lauTa kara AtA hai to yaha bAta bhI tarkasaMgata nahIM hai kyoMki prathamataH to usake vApasa Ane kA koI (avaziSTa karmajanya) nimitta kAraNa nahIM hai tathA dvitIyataH aisA karane se to vaha muktatmA punaH saMsArI ho jaaegaa| bhAvArtha : yahA~ zAstrakAra vaizeSiko ke isa mata kA nirasana karate haiM ki Izvara dharma (nijamata) kI hAni dekhakara adharma ke abhyutthAna ke liye avatarita hokara punaH saMsAra meM Ate haiN| isake liye ve avaziSTa karmajanya nimitta ke abhAva va mukta ke saMsAritva rUpI asaMgati ko bAdhaka kAraNa mAnate haiN|

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PANCALINGIPRAKARANAM : 189 Ta niyapakkhaniragaradamsana ei jhatti mutto vi/ Eyamasangamanimittimittha samsararuvam jami || 96 || Tat nijapaksanirakaradarsanena eti jhatiti mukto 'pi/ Etadasangamanimittimatra samsararupam yat || 96 || The liberated one, too, comes back on seeing His own faith wane || That is causatively unreasonable, and how can the liberated be worldly again? || 96 || 96. (The Vaisesikas may advance the argument that) the liberated soul (the God) quickly comes back (reincarnates) when He sees that His own faith is being declined and derided. However, this argument is also untenable as it is flawed on two counts: firstly, there is no causative reason in the form of remaining karmic encumbrance) that may result in His rebirth in the worldly form, and, secondly, how can a liberated soul become worldly again? Thus, the author effectivly refutes this misplaced belief.

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160 : paMcaliMgIprakaraNam niyayAvahI na hujjA saMsAro ahamatuo sayA hou| mukkho kammAbhAvo sAsayajIvassa bhAvo u|| 67 / / niyatAvadhiH na syAt saMsAraH ahetukaH sadA bhvtu| mokSa karmAbhAvaH shaashvtjiivsvbhaavstu|| 67 / / muktAtmA ke liye saMsAra meM samayAvadhi hotI nahIM, ahetuka raheM to phira raheM sdaa| zAzvata jIva kA svabhAva hai mokSa rUpI karmAbhAva, jisase hotI saMsAra se alvidaa|| 67 / / 67. muktAtmA ke saMsAra meM rahane kI samaya-maryAdA nahIM honI cAhiye, tathA binA kAraNa (avaziSTa karma) ke yadi saMsAra meM rahate haiM to phira sadA ke liye rahanA caahiye| karma kA abhAva hI mokSa hai jo zAzvata jIva kA svabhAva hai| bhAvArtha : (pichalI gAAthA meM diye gae nirasana ko aura Age bar3hAte hue zAstrakAra kahate haiM, kyoMki koI bhI kArya binA kAraNa ke nahIM ho sakatA hai ataH) muktAtmA ke punaH saMsAra meM eka nizcita samayAvadhi ke liye lauTakara AnA bhI binA (avaziSTa karma rUpI ) kAraNa ke nahIM honA caahiye| (yadi) binA karma-kAraNa ke hI unakA punarAgamana mAna liyA jAya to phira to unheM zAzvata AtmA ke svabhAva ke viruddha sadA ke liye saMsAra meM hI rahanA caahiye|

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PANCALINGIPRAKARANAM : 191 Niyayavahi na hujja samsaro ahetuo saya hou/ Mukkho kammabhavo sasayajivassa bhavo u // 97 || Niyatavadhih na syat samsarah ahetukah sada bhavatu/ Moksa karmabhavah sasvatajivasvabhavastu || 97 || The liberated soul cannot bide a period of time in worldly existence | And if they come without causative reason, must ever display the mundane stance || 97 || 96. (Taking the argument advanced against the reincarnation of the liberated God further, the author says) the liberated souls cannot come back to the worldly existence for a specific period of time without any caustive reason (which can only be the remaining karmic encumbrance) at their will and pleasure. Because, if they come back without reason, then they must stay in their worldly form forever against the true liberated nature of the eternal soul.

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162 : paMcaliMgIprakaraNam saMtANassa na nAso phalavirahA puvvpuvvvirhovi| saMtANaMtara kajje paralogo bhe na paaunn|| 68 / / saMtAnasya na nAzaH phalavirahAt puurvpuurvvirho'pi| saMtAnAntarakArye paralokaH bhavatAM na praapnoti|| 68 / / santAna kA nAza nahIM hotA hai, phalAbhAva meM pUrva-pUrva phalaviraha bhI hotA siddh| jJAna-pravAha saMtAna binA yadi mAne kArya to paraloka hI ho jAya asiddha / / 68 / / 68. (naiyAyikAbhimata mokSa kA nirAkaraNa karane ke bAda mAdhyamika bauddhAbhimata nirvANa kA nirasana karate haiM) phalAbhAva se jJAna pravAha paramparA kA (saMtAna kA) nAza nahIM hotA hai (yadi aisA mAnate haiM) to pUrva-pUrva kSaNavartI kriyA meM phalAbhAva prApta (kA prasaMga upasthita) hogA, tathA yadi (Apake matAnusAra) jJAna pravAha paramparA ke binA kArya honA mAnate haiM to paraloka prApta (kI siddhi) nahIM hotA hai| bhAvArtha : tAtparya yaha hai ki jJAna santAna ke nAza ko hI yadi mokSa mAnate haiM to aisA mAnane se doSa AtA hai kyoMki santAna kA kabhI nAza nahIM hotA hai| phala (antya kSaNa uttara kSaNa kA janma rUpa phala hai) ke abhAva se pUrva-pUrva kSaNa meM bhI yaha doSa aaegaa| yadi santAna ke na hone para bhI kArya honA mAnA jAegA, to bhI Apake mata meM paraloka prApta nahIM hone kA prasaMga upasthita hogA arthAt usakI siddhi nahIM hogii| isa gAthA meM zAstrakAra bauddha kSaNikavAda kA nirasana karate haiN|

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PANCALINGIPRAKARANAM : 193 Santanassa na naso phalaviraha puvvapuvvavirahovi | Santanantara kajje paralogo bhe na pauna || 98 || Santanasya na nasah phalavirahat purvapurvaviraho'pi | Santanantarakarye paralokah bhavatam na prapnoti || 98 || If in the absence of result, too, progeny is not destroyed, it proves the absence of result in earlier moments, too | If the work is done without progeny, the afterlife remains unproved, too || 98 || 98. If we take the argument that the knowledge-stream progeny is not destroyed in the bsence of result, we have to admit that the same absence of result is proved in the earlier moments as well. Also, if we take it that the work is done without the knowledge stream progeny, we have to admit that there is no afterlife. In this verse the author demolishes the arguments of the Madhyamika Buddhists' theory of momentariness or Ksanikavada. The concept of liberation by the destruction of the knowledge-stream progeny (santana) is flawed, because the progeny is never destroyed; if we accept the absence of result (one moment is the result of the previous moment), it proves. the same absence in the earlier moments as well. And, finally, if we accept accomplishment without the knowledge-stream progeny, it disproves the very existence of afterlife.

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164 : paMcaliMgIprakaraNam vatthusahAvo eso dehtibhaaguunnjiivmaannenn| IsIpabbhArAe uppi . ogAhiyA siddhA / / 66 / / vastusvabhAvaH eSaH dehtribhaaguunjiivmaanen| ISatprAgbhArAyA upariSTAdavagADhAH siddhaaH|| 66 / / ISatprAgbhArA pRthvI para rahate haiM siddha-buddha, ___ jahA~ hai kevala mukt-bhaav| aMtima zarIra se tribhAganyUna AtmapradezoM meM, muktAtmavastu kA aisA svabhAva / / 66 / / 66. (apane aMtima) zarIra ke tIsare bhAga nyUna (do-tihAI AkAra vAle)' AtmapradezoM meM ISatprAgbhArA nAmaka siddhazilA para siddha rahate haiM, yaha muktatmA kA svabhAva (lakSaNa) hai| bhAvArtha : muktAtmA (siddhAtmA yA siddha) kA yaha lakSaNa hai ki ve (apane aMtima) zarIra se tIsarA bhAga nyUna AtmapradezoM ke pramANa se ISatprAgbhArA nAmaka siddhazilA ke Upara rahatI hai| 1 1 - 1/3 = 2/3.

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PANCALINGIPRAKARANAM : 195 Vatthusahavo eso dehatibhagunajivamanena/ Isipabbharae uppim ogahiya siddha || 99 || Vastusvabhavah esah dehatribhagena unam jivamanami/ ssatpragbharaya uparim avagadhah siddhah || 99 || Over the Isatpragbhara land, live the Siddhas, with two$thirds of last body-stature This is the attribute of the liberated soul, and, naturally, its nature || 99 || 99. It is the nature and the attribute of the liberated soul or Siddhatma that it lives over the 'Rock of the liberated souls (Siddhasila)', called the isatpragbhara prthvi. There the dimensions (space occupied by the soul) of their soul-parts are a third lesser (two thirds : 1 - 1/3 - 2/3) of the dimensions of the body last occupied by that soul.

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166 : paMcaliMgIprakaraNam jadaNaMtaneyanANI jIvo kammehiM veDhio na thaa| tA kammakkhayabhAve aNaMtanANINo sayA siddhaa|| 100 / / yadanantajJeyajJAnI jIvaH karmabhiH tasmAtkarmakSayabhAve veSTitaH na tthaa| tthaa| anantajJAninaH sadA siddhaaH|| 100 / / karma rahate ananta jJeya padArthoM kA jJAtA bhI anantajJAnI nahIM hotA srvjny| karmakSaya hone para to ho jAtA hai anantajJAnI aura siddha vaha sarvajJa / / 100 / / 100. jisa kAraNa se anantajJeya padArthoM kA jJAtA (jAnane vAlA saMsArI AtmA) karmoM se AvRtta hone se anantajJAnI nahIM kahalAtA hai, aura usI kAraNa se una karmoM ke kSaya hojAne para (vaha) anantajJAnI (bhI hotA hai tathA) siddha ho jAtA hai, arthAt karma kSaya ke kAraNa siddhAtmA sadaiva anantajJAnI hote haiN|

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PANCALINGIPRAKARANAM : 197 Jadanantaneyanani jivo kammehim vedhio na taha / Ta kammakkhayabhave anantananino saya siddha || 100 || Yadanantajieyajnani jiyah karmabhih vestitah na tatha / Tasmatkarmaksayabhave anantajnaninah sada siddhah || 100 || The knower of infinite substances is not with infinite knowledge if karma remains | On irresidual karma destruction, the soul liberates, nothing remains || 100 || 100. For the reason that a karma encumbered soul cannot be said to be the possessor of infinite knowledge even if he knows infinite knowledge worthy substances, he gains the infinite knowledge and liberates when the karmic encumbrance is irresidually destroyed. Here, the author distinguishes between omniscience and infinite knowledge and says that a soul can be said to be in the possession of infinite knowledge only when it completely destroys its karmic bondages.

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168 : paMcaliMgIprakaraNam upasaMhAra iya bhAvaNAsameo sammadiTThI na ittha sNdeho| ittucciya liMgamiNaM avvahicArI sasajjheNaM / / 101 / / iti bhAvanAsametaH samyagdRSTiH na atra sNdehH| ataeva liMgamidaM avyabhicArI tu svasAdhyena / / 101 / / nisasaMdeha ina bhAvanAoM vAlA sAdhaka hai 'samyagdRSTi, vigata mithyAtva bandha / ataeva isa samyaktva-liMga kA svasAdhya se avinAbhAvI hai sambandha / / 101 / / 101. isa prakAra uparyukta samyaktvaliMgoM kI bhAvanA se yukta (arthAt jinezvara paramAtmA dvArA kahe gae jIva, ajIva, Anava, saMvara, puNya, pApa, bandha, nirjarA va mokSa ina nau tattvArthoM meM Astikya buddhi sampanna AtmA nissaMdeha samyagdRSTi hotA hai| ataH ye (samyaktva) liMga apane sAdhya (samyaktva) se avyabhicArI rUpa (avinAbhAva) se (usa samyagdRSTi meM) rahate hI hai| bhAvArtha : isa prakAra kI bhAvanA sampanna AtmA nisasaMdeha samyagdRSTi hai, ataH yaha Astikya liMga apane sAdhya se avyabhicArI hai| (iti AstikyaliMgam) (iti paMcaliMgIprakaraNam)

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PANCALINGIPRAKARANAM : 199 CONCLUSION Iya bhavanasameo sammaditthi na ittha sandeho/ Ittucciya lingaminam avvahicari sasajjhenani || 101 || Iti bhavanasametah samyagdrstih na atra sandehah/ Ataeva lingamidam avyabhicari tu svasadhyena // 101 || A soul with such volitional disposition is, undoubtedly rightly inclined | This sign of belief and right-vision are, inseparably intertwined || 101 || 101. Concluding this treatise on the five signs of right-vision, the author says that these five signs of right-vision, indicated by a firm belief in the existence of nine elements - the living, the non-living, karmic influx, stoppage, merit, demerit, bondage, separation and freedom are inseparably intertwined with their object - right-vision. Therefore, they are not contraindicated in that context. (THE FIFTH SIGN AND PANCALINGIPRAKARANAM CONCLUDED)

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paMcaliMgIprakaraNam PANCALINGIPRAKARANAM pariziSTa APPENDICES . lipyAntaraNa paripATI | Transliteration Convention gAthAnukramaNikA pAribhASika zabdAvalI la 1. Alphabetical Order of Verses Selected Glossary saMdarbhagraMthasUci / Bibliography

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a A i I b jha e ai o au aM aH R lR lipyAntaraNa paripATI TRANSLITERATION CONVENTION A, a A, a I, i I, 1 paMcaliMgIprakaraNam PANCALINGIPRAKARANAM U, u u, u E, e AI, ai 0, 0 AU, au AM,am AH, ah R, r L, I ka kha ga gha Ga ca cha ja jha Ja Ta Tha Da Dha Na KA, ka KHA, kha GA, ga GHA, gha ta tha da dha NA, na na CA, ca pa CHA, cha pha JA, ja ba JHA, jha bha NA, na ma TA, ta ya THA, tha |ra DA, da la -DHA, dha va NA, na za TA, ta THA, tha DA, da DHA, dha NA, na PA, pa PHA, pha BA, ba BHA, bha MA, ma YA, ya RA, ra LA, la VA, va SA, sa

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iv: TRANSLITERATION CONVENTION zra k SRA, sra K, k, etc. Wan sa kSa tra jJa SA, sa SA, sa KSA, ksa TRA, tra JNA, jna

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paMcaliMgIprakaraNam 2. gAthAnukramaNikA akayAgamakayanAso, 76, 154. akkhamakilesasAhaNa, 22, 44. acchinimiliyamittaM, 36, 70. atattaruirUvaM micchattassa, 7, 16 annesiM pavvattIe, 61, 120. appiyasamAgamubbhava, 41, 80. avAyasuMdarAvi hu, 15, 30. . ii kiriyAe bhAva, 32, 62. ii bhAvaNAsameo, 27, 52. ii bhAvaNAsameo, 52, 102 itto cciya saMlattaM, 46, 60. itto cciya halasaya, 70, 136. itto jamAliguTThAmAhila, 6, 18. iya bhAvaNAsameo, 101, 168. iya savvattha asaraNaM, 48, 64. iha puNNapAvapabhavA, 81, 158. iha sattAgArAi kahaM, 76, 148. uvasama saMvego vi ya 1, 4. etto cciya atthi, 86, 174. eyAhiMto buddhA vira-, 56, 116 evamaNaMto jIvo mi-, 35, 68. evaM vihapariNAmo, 77, 150. kaiyA hohi so vAsa, 25, 48. kAUNa putthayAi, 66, 128. kAremi biMbamamalaM, 57, 112. gihamAgayANamucciyaM, 75, 146. gihidisibandho taha, 11, 24. guNarAgiNo jaNA khalu,67, 128 cauvIsasaMtikammI, 3, 8. carittapakkhavAyA appa, 28, 54. cANakka paMcataMtaya, 71, 138. ciMtAsaMtAvehi ya, 42, 82. ceiyajaisu vajjujjai, 31, 60. chaddarisaNatakkaviA, 64, 126. jai puggalA na hujjA,85, 166 jai hujjai guNA vi, 16, 38. jai hujja na tavvayaNaM,60, 174 jadanaMtaneyanANI, 100, 166. jAvajjIvamaNaMtA, 6, 12. jiNavayaNAmayasuisaMga,62, 122. jiNavayaNaM sAhati, 63, 124. tadaNAisiddhajogo, 64, 184. tavasA u nijjarA iha,62, 180 tavvairitto dhammA-, 84, 164. tassuvasamo u liMgaM, 8, 18. taha joisatthakaMDAi, 72, 140.

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vi : paMcaliMgIprakaraNam tA alamimehiM majjha, 21, 42. tA tANa kae dukkha, 17 34. tA devamaNuyanAraya, 45, 88. tA niyavakkhanirAgA-,66, 188. tA suttuttaviuttA, 10, 22. to aNukampapareNa, 73, 142. to jatthajattha sAva-, 46, 66. to naraya veyaNAo, 18, 36. taM suravimANavihavaM, 44, 86. dANaM na hoi vihalaM, 74, 144. dukkhaM narayasamANaM, 36, 74. devovi puDhavikAe, 43, 84. dhI dhI majjha aNajja, 26, 50. narayAo uvvaTTo ti-, 38, 74. nAyAjjiyavitteNaM, 56, 110. niyayasahasaveNa hayA, 54, 106. niyayAvahI na hujjA, 67, 160. paijaMtubheyaM bhinano, 82, 160. paibhAiguNajuyANa, 65, 128. pakkhabaummAsavacchara, 5, 12 pANaccayevi na kuNai, 26, 56. pANavahAihiMto suhA-,88, 172. pAvaTThANehiMto virai, 61, 178. pihiyAsavA tavaDDA, 24, 46. puDhavAiyANa jai vi, 58, 114. bahuso aNAisaMsAra, 34, 66. bAlohadhUligihiramaNa, 47, 62. mannai jayammi dhanne, 50, 68. micchattAinimitto baMdho,63, 182 micchAbhinivesassa u, 2, 6. mokkhassa suhaM tA, 23, 44. rogIsirAveho iva, 60, 118. vajjai payaDI neva ya,65, 186. vatthusahAvo eso, 66, 164. vavahAraheu liMgaM, 4, 10. vAvIkUvatar3AgAigoyaraM,68, 132. vAhisayavihuriyaMgo, 40, 78. visayAsAsaMdAmiyacitto, 20, 40. saDhayAe samAinnaM, 12, 24. saDhayAi pakkhasANajutti,13, 26. sammadiTThI jIvo, 14, 28. sammadiTThI jIvo, 53, 104. sammadiTThI jIvo bhava, 33, 64. sammadiTThI jIvo jai-,78, 152 savvANukampagassa u, 66, 134. sAgaramegaM ti ya satta, 37, 72. suhaduharUvo niyameNa, 87, 170. suhapayaDIo puNNaM, 86, 168. so vi ya saMkoya-, 83, 162. so savvavirai ArA, 51, 100. saMtANassa na nAso, 68, 162. saMtANo u avatthU, 80, 156. saMsAradukkhamokkhaNa, 55, 108. saMsAriyabbhudaye na, 30, 58. hA dhI vilINavIbhassa, 16, 32.

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paMcaliMgIprakaraNam cayanita zabdAvalI abaddha - karmabaMdha rahita abhaya - bhayarahita abhyuddhata - sannaddha, kArya karane ke liye taiyAra acetana - cetanArahita, ajIva adharma (adharmAstikAya) - sthairya kA mAdhyama yA eNTIIthara aharniza - rAta-dina ahetuka - akAraNa ajIva - jar3a-acetana padArtha; jaina darzana kA dUsarA tattva akRta - jo abhI taka kiyA nahIM gayA ho akSi - oNkha alaMkAra - sAhitya va kAvaya meM bhASA sauSThava ke liye prayukta zabda amRta - aisA dravya jise pIne se vyakti amara ho jAtA hai aMkana - dAganA aNagAra cAritra - municaryA anAcIrNa - hIna karma jo AkhraNIya na ho anAdi - jisakA prAraMbha na ho anAgata - jo abhI AyA na ho, bhUtakAla ananta - jisakA aMta na ho, zAzvata anartha - aparAdha, hita ke __ pratikUla anArya - nIca aniSTa - avAMchita anitya - nAzavAna anudaya - karma kA udaya meM nI AnA anukampA - dayA, karuNA, sahAnu bhUti, saMvedanA apAtra - ayogya apavAda - niyamaviruddha apkAya - aise jIva jinakI kAyA jala ho apriya - jo acchA na lage arjana - kamAI artha - matalaba, vyAkhyA; rupyA-paisA arthakANDa - arthazAstra arthazuddhi - sahI vyAkhyA, vizeSakara dharmagraMthoM kI

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viii : paMcaliMgIprakaraNam azaraNa - jisako koI zaraNa kSetrAvagAhI padArtha jisameM saba (bacAne vAlA) na ho --jIvAjIva rahate va saMcaraNa karate asadanuSThAna - burAkArya, bure haiM karmakANDa AlocanA - apane kRta doSoM ko asadgraha - galata samajhanA guru ke samakSa svIkAra karanA va azubha - jo zubha na ho, amaMgala / unakI AlocanA karanA atattvaruci - jisakI ruci tattva Asakti - gaharA lagAva meM na hokara atattva meM ho Amnava - karmapudgaloM kA aticAra - vrata meM lage doSa __Atmapradeza meM AnA jinakA parihAra saMbhava ho AtmA - arUpI jIvatattva atitha - aisA mehamAna jisakA Arya - zreSTha Agamana binA pUrvasUcanA ke ho iMdriya - ve aMga-pratyaMga jinase avastu - asat, jisakI sattA na bhAna hotA hai iSTa - vAMchita avirata - jo sAMsArika bhogoM se iSukalA - dhanurvidyA virata na huA ho udaya - karma kA phala dene laganA AraMbha - kisI sAvadyakArya kI udvigna - ciMtAgrasta zuruAta udyama - karma karanA AstikyajinapratipAdita siddhAMtoM meM upAdeya - karane yogya, grahaNa dRr3ha zraddhA karane yogya AcArya - munisaMgha kA pramukha upadhAna - kisI kArya vizeSa ke Agama - AptapuruSoM ke upadezoM liye kiyA jAne vAlA vizeSa kA sUtrabaddha saMkalana, jaina anuSThAna dharmazAstra upAdhyAya - adhyApaka, tRtIya Agata - jo A gayA ho, vartamAna parameSTi AhAra - bhojana upazama - asthAI zAMti AkAza - sabako avakAza upAsaka - gRhastha anuyAI (jagaha) dene vAlA anaMta utsarga - tyAga, liye hue vratoM kA

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cayanita zabdAvalI : ix apavAdarahita va niraticAra guNa - vizeSatA pAlana cANakya - prAcInakAla kA eka Una - nyUna, kama prasiddha rAjanItijJa, candragupta auSadha - davA maurya kA pradhAnamaMtrI karma - 1. kArya, 2. karmapadagala caitya - aisA sthAna jahA~ cetanA vargaNA ke kaNa, 3. AtmA ke jAgRta hotI hai sAtha baMdhe hue kamepRdgala cakravartI (cakrI) - SaTkhaNDAdhipati, karmamukti - AtmA kA karma-padArtha rAjAdhirAja se sarvathA mukta ho jAnA cAritra - niyamabaddha caryA, kartA - kArya karane vAlA sAdhucaryA kaSAya - krodha, mAna, mAyA va cetana - jIva lobha kI bhAvanAe~ cikitsA - rogI kA ilAja kAvya - chaMdabaddha sAhityika racanA / ciMtA - phikra kAyA - zarIra citta - antaHkaraNa kula - khAnadAna cyavana - devAyu pUrNakara vahA~ se kUpa - kuMvA punarjanma ke liye prasthAna kutIrtha - mithyAdharma cyuta - jisakA cyavana huA ho / kevalI - jise paramavizaddha chanda - mAtrika kAvyakRti kevalajJAna ho gayA ho, sarvajJa jAti - sAmUhika pahacAna kevalajJAna - ghatiyAkarmoM ke Saya jinabimba - jinezvaradeva kI ho jAne para prApta paramazuddha jJAna pratimA yA sarvajJatA jIva - cetana dravya, jaina-darzana kA kRta - kiyA huvA pahalA tattva kSudhA - bhUkha jinazAsana - jinezvaradeva ke gItArtha - dharmazAstrajJa yaturvidha anuyAIyoM kA samUha godhana - pazudhana jyotiSa - AkAzIya piNDoM kI gati kA vijJAna, (grahoM kI gati gRha - ghara, makAna, AgAra ke manuSya ke bhAgya para prabhAva

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x : paMcaliMgIprakaraNam bhASA duSprayukta - hInakarma meM niyukta deva - svargaloka kA vAsI devaloka - devoM ke nivAsa kA loka, Urdhvaloka devasuta - bauddha kSaNikavAdI devavimAna - tArAdi AkAzIya * piNDa kA zAstra phalita jyotiSa hai) tar3Aga - sarovara tapa - karmanirjarA hetu kI jAne vAlI kriyAe~ tiraskAra - apamAna, avamAnanA, hIlanA tiryaMca - deva, manuSya va nArakoM se itara jIva jagata turaga - azva tIrthakara - saMsArasAgara se pAralagAne ke liye tIrtha (tIra yA kinAre) kI sthApanA karane vAle jinezvara- deva tejaskAya - agni jinakI kAyA ho aise jIva trasakAya - cara jIvajagata tRSNA - sAMsArika bhogoM kI icchA tribhAga - tIsarA bhAga, eka tihAI damana - dabAnA dalita - damana kiyA gayA dAna - svecchA se apanI vastu ko paropakAra kI bhAvanA se dUsaroM ko denA dArAdi - patnI Adi parivAra dAridrya - garIbI, dadritA, sAdhanahInatA duHkha - kleza duSTabhASA - asatya va asamyaka dehavyApaka - zarIrabhara meM vyApta dezavratI/dezayati - jisaneM zrAvaka ke bAraha vratoM meM se ekAdhika _vrata grahaNa kiye hoM devendra - devAdhIza doSa - niyamaviruddha dravya - jIva va ajIva dveSa - vimukhatA, viruci dhana - saMpatti dharma - kartavya ko karanA va akartavya ko chor3anA dharma (dharmAstikAya) - gati kA mAdhyama, Ithara dhIra - dhairyavAn dhUligRha - reta kA gharoMdA ghRti - dhairya dhyAna - ekAgracittatA naya - kisI eka pakSa kA nirUpaNa naraka - adholoka meM aisI jagaha

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cayanita zabdAvalI : xi jahA~ pApI apanA azubha karmaphala bhogate haiM nAraka - naraka meM apane karmoM kA phala bhogane vAle jIva nATaka - DrAmA niHzeSa - saMpUrNa nihnava - apalApI nimitta - kasI kArya ke hone kA mAdhyama nirvadya - ahiMsaka nirjarA - alaga honA nirvANa - karmamokSa ke pazcAt siddhatva prApti nirveda - saMsAra se virakti nizcaya naya - vastu ke kisI eka __ pakSa kA AtmasApekSya vivaraNa nyAya - tarkazAstra; niyamAnukUla nirNaya padArtha - vastu (jaina-darzana sammata jIva, pudgala, dharma, adharma, AkAza, va kAla) paramArtha - sarvocca kArya paraloka - janmAntara meM prApta hone vAlA loka parigraha - Asaktiyukta dhana-saMpadA palyopama - asaMkhyAt kAla kA (gaDDe ke udAharaNa se) eka anumAna pApa - bure kAryoM se hone vAlA azubhakarmabaMdha paMcataMtra - AcArya viSNu zarmA dvArA racita pazukathAoM kA saMgraha jisameM nIti kI zikSae~ dI gaI haiM parijana - sage saMbaMdhI va Azrita jana pariNamana - parivartana pariNAma - phala, bhAva pazcAtApa - doSapUrNa kArya hone para glAni kA bhAva pAtra - yogya; bartana pipAsA - pyAsa pihitAsava - Asravaniruddha puNya - acche kAryoM ke phalasvarUpa ___ hone vAlA zubhakarmabaMdha pudgala - sAkAra dravya pota - jalayAna pratibhA - yogyatA, kSamatA pratyAkhyAna - tyAgane kA vrata lenA prazasta - prazaMsanIya prANa - jAna, jIvantatA prAyazcitta - doSa rimArjana kI kriyA pathvI - dharA pathvIkAya - aise jIva jinakA

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xii : paMcaliMgIprakaraNam zarIra pRthvI ho phala - pariNAma baladeva - mahAna parAkramI triSaSTI zalAkApuruSoM meM gaNya mahApuruSa bahumAna - mAna-sammAna karanA bAla - prajJAhIna bIbhatsa - ghRNita buddha - AtmajJAnI baMdha - baMdhana (yahA~ karmabaMdha) bhavya - aMtataH muktiyogya jIva bhAva - aMtarmanasthiti bhAvanA - avAk smaraNa, ciMtana, vicArasaraNI bhUta - prANI bhaiSajya - Ayurveda cikitsA bhoktA - kRta karma ko bhogane vAlA mana - manas, mastiSka mAnasa - irAdA mArga - rAstA, muktimArga mithyAtva - galata dRSTikoNa kA honA mithyAdarzana - galata dRSTikoNa mithyAdRSTi - jisakA dRSTikoNa mithyA ho mithyAbhiniveza - asatya vizvAsa muktAtmA - karmamukta jIva mudgara - bhArI DaMDA, gadA muni - maunasAdhaka, sAdhu mokSa - niHzeSa karmamukti moha - rAga-dveSa se hone vAlA dRSTivibhrama yati - sAdhu rata - sAMsArika bhoga-vilAsa meM nimagna ratnatraya - samyagdarzana-jJAna-cAritra kI triveNI ramaNa - bhoga-vilAsa meM AnaMdita honA rAga - lagAva liMga - cihna, saMketaka vacana - bolane kI kSamatA vadha - mAranA, pITanA, tAr3anA vanaspatikAya - aise prANI jinakA zarIra vanaspati ho / vasati - sAdhuoM ke rahane ke liye upAzraya vAsara - dina vAyukAya - aise prANI jinakA zarIra vAyu ho vikAsa - phailanA vijJAnakSaNa - vaha kSaNa jisameM pichale kSaNa kA jJAna ho

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cayanita zabdAvalI : xiii vitta - rupayA-paisA zAzvata - sadA ke liye, sanAtana vinaya - svAbhAvika vinamratA, caryA zaThatA - duSTatA vipAka - karma kA milane vAlA zaukarika - zUkarabadhika phala zayanAsana - pIThaphalaka virata - tyAgI zirAvedha - zalyakriyA vilIna - mala-mUtrAdi pravAha zubha - maMgalamaya vizeSa - asAmAnya zrAvaka - gRhastha anuyAI, upAsaka viSaya - bhoga-vilAsa zruti - zrutajJAna kA bhAga vihAra - sAdhuo kI grAmAnugrAma SaDdarzana - chaH bhAratIya dharma-darzana dharmayAtrA sattva - jIva vedana - anubhUti satrAgAra - dAnazAlA vedanA - darda, pIr3A sadanuSThAna - acche kArya-kalApa vaidyaka - cikitsAzAstra samaya - siddhAMta; kAlANu vrata - pratijJA samatA - sabhI paristhitiyoM meM vratI - vratoM kA pAlana karane vAlA manasthiti kA sama rahanA vyabhicAra - skhalanA samAdhi - sama manasthiti meM dhyAna vyabhicArI - skhalita kA laganA jisameM zAMti va vyavahAra - prathA, vyApAra nIravatA ho vyavahAra naya - vyavahAra dRSTi se samyakcAritra - jinapratipAdita muni vastu ke kisI eka pakSa kA yA gRhasthacaryA nirUpaNa samyaktva - samyagdarzana yukta hone vyAkaraNa - bhASAnuzAsana kI sthiti vyAdhi - roga samyagjJAna - vAstavika jJAna zailezI - nirvANa se iIka pahale samyagdarzana - sahI dRSTikoNa AtmA kI niSkampa avasthA samyagdRSTi - samyagdarzana prApta jisameM koI karma nahIM hotA hai / jIva zakaTa - gAr3I sarvavirati - sabhI prakAra ke

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xiv : paMcaliMgIprakaraNam sAvadyakarma se virata honA, zramaNa sphoTa - visphoTa, TUTakara bikharanA cAritra grahaNa karanA svajana - parivAra ke sadasya sAgaropama - asaMkhyAtakAla kA svabhAva - svaprakRti (sAgarasama ati vistIrNa) __ svarUpa - AkRti anumAna; isakA mAna 105 (dazakor3Akor3I) palyopama tulya hai svarga - devatAoM kA nivAsa kI bhUmiyA~ sAgAra cAritra - gRhasthadharmacaryA . harSa - prasannatA sAmAnya - avizeSa hala - bhUmi jotane kA kRSiyaMtra sAvadha - hiMsaka hasti - hAthI sAsvAdana - avazeSa svAda kI hIna - nikRSTa sthiti siddhAnta - dharma ke nItiniyama hemayukti - dhAtuvedha heya - tyAjya sudRSTi - samyagdRSTi sukha - mana ko bhAne vAlI anubhUti supAtra - suyogya sUtra - dharmagraMtha, unakA eka sUtra saMkoca - sikor3anA saMgrAma - yuddha saMtAna - saMtati saMtApa - duHkha saMvara - karmAnavanirodha saMvigna - saMvega prApta saMvega - mokSa kI tIvra abhilASA strIbaMdhaka - aise karma jinase strI ke rUpa meM punarjanma lenA par3e sthAvarakAya - acalajIvArAzi

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PANCALINGIPRAKARANAM ALPHABETICAL ORDER OF VERSES Acchinimiliyamittam, 36, 71. Akaygamakayanaso, 79, 155. Akkhamakilesasahana, 22, 45. Annesim pavvattie, 61, 121. Appiyasamagamubbha, 41, 81. Atattaruiruvam, 7, 17. Avayasundaravi hu, 15, 31. Bahuso anaisamsara, 34, 67. Balohadhaligihiramana, 47, 92 Canakka Pancatantay, 71, 139. Carittapakkhavaya, 28, 55. Cauvisasantikammi, 3, 9. Ceiyajaisu vajjujjai, 31, 61. Chaddarisanatakkavia, 64, 127. Cintasantavehi ya, 42, 83. Danam na hoi vihala, 74, 145 Devovi pudavikae, 43, 85. Dhi dhi majjha anajja, 26, 51. Dukkham narayasama, 39, 75. Etto cciya atthi phu-, 89, 175. Evam vihaparinamo, 77, 151. Evamananto jivo mi-, 35, 69. Eyahinto Buddha, 59, 117. Gihamagayanamuciya, 75, 147. Gunaragino jana kha-, 67, 129 Ha dhi vilinavibhassa, 16, 33. Iha punnapavapabhav, 81, 159 Iha sattagarai kaham, 76, 149. li bhavanasameo, 27, 53. Ii bhavanasameo, 52, 103. li kiriyae ii bhavasang, 32, 63. Itto cciya halasaya, 70, 137. Itto ciya samlattam, 46, 91. Itto Jamaligutthamahil, 9, 19. Iya bhavanasameo, 101, 199. Iya savvattha asarana, 48, 95. Jadanantaneyanani, 100, 197. Jai hujjai guna visaya, 19, 38. Jai hujja na tavvaya-, 90, 175. Jai puggala na hujja, 85, 167. Javajjivamananta, 6, 13. Jinavayanam sahanti, 63, 125. Jinavayanamayasui, 62, 123. Kaiya hohi so vasarutti, 25, 49. Karemi bimbamamala, 57, 113 Kauna putthayal, 66, 129. Mannai jayammi dhann, 50, 99 Micchabhinivesassa u, 2, 7. Micchattainimitto, 93, 183.

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xvi : PANCALING Mokkhassa suham ta, 23, 45. Narayao uvvatto tirio, 38, 75. Nayajjiyavittenam, 56, 111. Niyayavahi na hujja, 97, 191. Niyayasahavena haya, 54, 107. Paibhaigunajuyana 65, 129. Paijantubheyam bhinn, 82, 161 Pakkhacaummasavacch, 5, 13. Panavahaihinto suha-, 88, 173. Pavatthanehinto virai, 91, 179. Pihiyasava tavaddha, 24, 47. Pudhavaiyana jai vi, 58, 115. Rogisiraveho iva, 60, 119. Sadhayae samainnani, 12, 25. Sadhayai pakkhasahana, 13 27. Samsaradukkhamo-, 55, 109. Samsariyaabbhudaye, 30, 59 Sammaditthi jivo bhav, 33, 65. Sammaditthi jivo jai-, 78, 153. Sammaditthi jivo, 53, 105. Sammaditthi jivo, 14, 29. Santanassa na naso, 98, 193. Santano u avatthu, 80, 157. Savvanukampagassa, 69,135. Sagaramegam ti ya, 37, 73. So savvavirai ara, 51, 101. So vi ya sankoyavi-, 83, 163. Suhapayalio punnam, 86, 169. Suhaduharuvo niya-, 87, 171. Tadanaisiddhajogo, 94, 185. Taha joisatthakandai, 72, 141. Tam suravimanavihava, 44, 87. Tassauvasamo u lingam, 8 19. Tavasa u nijjara iha, 92, 181. Tavvairitto dhamma-, 84, 165. Ta alamimehim majjha, 21, 43. Ta devamanuyanaraya, 45, 89. Ta niyapakkhanira-, 96, 189. Ta suttuttaviutta, 10, 23. Ta tana kae dukkhasay, 17, 35. To anukampaprena, 73, 143. To jattha jattha savajja, 49, 97. To naraya veyanao, 18, 37. Uvasama samvego vi ya, 1, 5. Vajjai payali neva ya, 95, 187. Vatthusahavo eso, 99, 195. Vavaharaheu lingam, 4, 11. Vahisayavihuriyango, 40, 79. Vavikuvatalagai, 68, 133. Visayasasamdamiyacitt, 20, 41

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PANCALINGIPRAKARANAM SELECTED GLOSSARY Abaddha - Unbound. Abhavya - Unliberatble. Abhaya - Fearless. Abhyuddhat - Ready to do something. Acetana - Insentient. Adharma (Adharmastikaya) - Non-ether, medium of rest. Aharnisa - Day and night. Ahetuka - Without any reason. Ajiva - Non-living thing, non-soul, insentient. Aksta - Undone. Aksi - Eye. Alankara - Embellishment. Amota - Elixir. Ankana - Marking, branding. Anagara Caritra - Monastic conduct. Anacirna - Unworty of action. Anadi - Beginningless. Anagata - Future. Ananta - Endless, eternal. Anartha - Against the interest. Anarya - Ignoble. Anista - Undesirable. Anitya Ineternal, transient. Anudaya - Dormancy (of karma in the present context). Anukampa - Compassion. Apatra - Ineligible, undeserving Apavada - Exception. Apkaya - Water-bodied. Apriya - Unpleasant. Arjana - Earnings. Artha - Meaning; interpretation, money. Arthakanda - Economics. Arthasuddhi - Correct interpretation of text

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xviii : PANCALINGIPRAKARANAM specially that of scriptural text. Asarana - Shelterless. Asadanusthana $ Bad under-taking. Asadgraha - False or incorrect understanding. Asubha - Inauspicious. Atattvaruci - Interest in non-elements. Aticara - Flaws or excesses of right conduct. Atithi - Guest who comes without prior information. Ausadha - Medicines. Avastu - Nonentity. Avirat - Unrestrained. Arambha - Commencement (of such activities, which result I violence towards the living beings). Astikya - Firm belief in nine elements of Jaina philosophy. Acarya - (Spiritual) Master; Head of a monastic order. Agama - Scriptures or Canonical works. Particularly, Jaina canonical works. Agata Present. Ahara - Food. Akasa - Space. Alocana - Confession and criticism of own conduct flaws. Asakti - Attachment. Asana - Seat. Asrava - Influx (Karmic in the present context) Atma - Soul, spirit. Arya - Noble. Baddha - Bound. Bahumana - Great regard. Baladeva - Great men with great spiritual and temporal powers. Bandha - Bondage (of karmic bonds with the soul). Bala - The ignorant one who has the right view but does not practice the rightconduct or the one is at the Avirat Samyagdrsti stage of spiritual development.

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SELECTED GLOSSARY : xix Bibhatsa - Repulsive. Bija - Seed Bhaisajya - Treatment of ailments. Bhava - Mood. Bhavana - Non-verbal repetition; Contemplation; Thought current. Bhavya - Liberatable. Bhaya - Fear. Bhokta - Enjoyer, sufferer. Bhuta - Past; living being. Buddha - Enlightened. Canakya - A famous political theorist and politi-cian of yore who was the Prime Minister of Candragupta Maurya. Caitya - Place of worship, which makes one conscious of one's duties. Cakri / Cakravarti - King emperor. Caritra - Conduct. Caritra - Monasticism. Cetana - Sentient. Chanda - Metre. Cikitsa - Treatment of ailments. Cinta - Worry. Citta - The inner self. Cyavana - Departure from heaven after completing the heavenly lifespan. Cyut - Natural separation. Dalita - Beaten, down trodden. Damana - Crushing, harassment. Dana - Charity. Daradi - Wife, etc (family). Daridrya - Poverty. Dehavyapaka - Permeating the whole body. Desavrati - Part renounced, observer of one or more of householders' twelve vows. Desayati - Part renounced. Deva - Heavenly god. Devaloka - Abode of the gods. Devasuta - The followers of the Buddhist precept of momentariness. Devavimana - Heavenly body. Devendra - King of gods.

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XX : :PANCALINGIPRAKARANAM Dhana-Wealth. Dharma - Faith, duty. Dharma (Dharmastikaya) Ether, medium of motion. Dhrti - Patience. Dhuligrha - House of sand. Dhyana - Meditation. Dhira Patient. Dosa - Flaw. Dravya - Matter. Duhkha - Sorrow, misery. Dusprayukta Misemployed. Dustabhasa flawed speech. Dvesa - Aversion. Foul and Master or Gitartha preceptor highly learned in scriptural or canonical knowledge. Godhan - Animal wealth. Grha House, home. Guna - Quality or virtue. Hala - Plough. Harsa - Happiness. Hasti - Elephant. Hemayukti - Metallurgy. Heya - Unworthy, worth giving up, unacceptable. Hina - Lowly. Indriya - Sensory organ. Ista - Desirable. Isukala - Archery. Jati - Caste. Jina-bimba image, Jina statue. Jiva - Jina idol, Jina Living being, soul, sentient. Jina-sasana The religiosocial order of the followers of Lord Jina. Jyotisa astrology. Kala - Time. Kalamana - Period. Kamandaka theorist. Astronomy and -- A political Karana - Cause, reason. Karma 1. Action. 2. Karma matter or particles of Karma Pudgala Vargana. 3. Karmic encumbrance earned through one's actions. Karma-mukti Karmic

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SELECTED GLOSSARY: xxi freedom. vision, false view, false belief, Karta - Doer. false attitude or false Kasaya - Passions (anger, inclination. pride, deceit and greed). Mithyadnsti - One who is in the Kavya - Poetry. grip of Mithyadarsana. Mithyatva - Falsehood. Kaya - Body. Kevali - Enlightened Moha - Delusion produced by omniscient. false-vision. Kevalajnana - Purest and Mohaniya - Deluding. infinite knowledge or Moksa - Freedom (from omniscience. karmic bondage). Keta - Done. Mudgara - A club, mace. Ksudha - Hunger. Muktatma - Free soul, Kula - Family, lineage, liberated soul. dynasty. Muni - Monk. Kupa - Well. Naraka - Hell. Kutirtha - False faith. Naraka - Hellish being. Linga - Gender, sign, Nataka - Drama. indicator or appearance. Naya - Standpoint; Point of Mana - Mind. view. Manasa - Intention. Nihsesa - Complete, without a remainder, irresidual. Manusya - Human being. Marga - Way : the Nihnava - Heretic; preacher of falsehood against the precepts liberating path. propounded by the Mithyabhinivesa - False . - omniscient Lords; Ungrateful attachment. disciple. Mithyadarsana - False

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xxii : PANCALINGIPRAKARANAM Nimitta - Causative agency. Niravadya Non-violent. Nirjara - Separation (of karma from the soul). Nirvana - Liberation. Nirveda - Detachment from the worldly affairs. Niscaya naya - Absolute standpoint. Nyaya - Logic, justice. Padartha - Substance. Paksa - Side. Palyopama - An immeasura- bly long period (compared to a large pit) of time. Pancatantra - A book of animal stories full of worldly wisdom. Papa - Sin, demerit. Paraloka - Afterlife. Paramartha - The ultimate goal. Parigraha - Attached possession. Parijana - Relatives and dependents. Parinama - Contemplation; Thought current. Parinama - Result. Parinamana - Change. Pascatapa - Repentence. Patra - Pots, utensils. Phala - Result or fruit of one's actions. Pihitasrava - Influx-stopped. Pipasa - Thirst. Pota - Ship. Pethvi - Land. Prthvikaya - Earth-bodied. Prana - Vitality of a living being. Prasasta - Noble. Pratibha - Talent. Pratyakhyana - Renuncing something such as food, etc. Prayascitta - Atonement for a flaw or misconduct. Pudgala - Concrete formed and tangible matter discernible by sense organs. Puja - Worship Punya - Merit, piety. Raga - Attachment.

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Ramana - Enjoyment, play, indulgence. Rata - Engaged in (enjoying sensory pleasures). Ratnatraya The 'TRIGEM' or the triad of right-vision, rightknowledge and right conduct : the liberating path. - Roga - Disease, ailment. Siksa - Education; Scriptural learning. Sailesi - Rocklike, unshakeable spiritual state just before liberation. Sakata - Cart. Sasvata - Eternal. Sathata - Wickedness. Saukarika-Pig-hunter, pig slaughterer, butcher. Sayana - bed. Siravedha Bleeding to let out bad blood, surgery. Sravaka The lay follower of the faith. Sruti - Scriptural hymn. Saddarsan Six Indian SELECTED GLOSSARY : xxiii religious philosophies. Samvigna liberation. Sadanusthana - Good under taking. Sadhu The gentle one, monk, ascetic. Sagara Lake, sea, ocean. Sagara Desirous of House Caritra holders' or layman's conduct. Sagaropama - An immeasurably long period (comparable to an ocean) of time equivalent to 1015 (Dasakrodakrodi) times Palyopama. -- -- Samsara World. Samvara - Stoppage (of karmic influx). Samvega liberation. - a Desire for of Samadhi The state equanimity of mind or that of being peaceful, calm and tranquil. Samanya - General. Samata Maintaining equanimity in the face of

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xxiv: PANCALINGIPRAKARANAM favourable and unfavo urable situations. The Samaya immeasurably smallest unit of time, instant; Precept. Right Samyagdarsana vision, right view, right belief, right attitude or right inclination. Samyagdrsti endowed Samyagjnana knowledge. Samyagdarsana. Samyakcaritra conduct. - - - renunciation. - One who is with Samyaktva Righteousness or the state of being endowed with right-vision. Sankoca - Contraction. Sangrama - War, fight. Santana - Progeny. Santapa - Misery. Sarvavirati Right Right Complete Sasvadana - With lingering taste. Satragara Charity home. Satva - Living being. Savadya - Violent. Subha - Auspicious. Siddhanta - Principle, precept. Sphota - Explosion. Sthavarakaya bodied. 1 Immobile Stribandhak results in female rebirth. - the action that Sudrsti - Right-vision. Sukha Pleasure, the state of sorrowlessness. Supatra - Well-deserving. Sutra text. Svabhava - Nature. Svajana - Members of family. Svarga - Heaven. Svarupa - Form. Tirthankara The (spiritual) ford (which launches the soul on its voyage to liberation) maker; Lord Prophet Propounder of the rightfaith. Tadaga - Pond. Aphorism, Canonical

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Tapa - Penance, austerities. Tejaskaya - Fire-bodied. Tiraskara Insult, deriding. Trsna - Desire. Traskaya - Mobile-bodied. Tribhaga Third part, one third. Tryanca gati Subhuman species. Turaga - Horse. Una Less, short. Udaya the present context). Udvigna - Worried. Udyama - Endeavour. Upadeya acceptable, adoptable. Upadhana Observance with a specific purpose. Teacher Upadhyaya preceptor of canonical knowledge. - Rise (of karma in Upasaka Upasama Subsidence of Falsehood and/or infinitely bonding passions - - Worthy, The lay follower of the faith. SELECTED GLOSSARY: xxv Utsarga - Renunciation. Vacana - Speech. Vada - Debate. Vadha - Killing, beating. Vaidya Indian medicine). Vaidyaka Indian science of medicine. Doctor (practicing - - Vanaspatikaya bodied. Vandana - Bowing. Vapi - Staired well. Vasara - Day. Vasati - Monastic shelter. Vastra Clothes. Vastu - Thing. Vayukaya - Air-bodied. Vedana experiencing. Vikasa - Vegetation Feeling, Vidhi Procedure. Vihara Monastic journey, peregrinations. Vijnana ksana The very next moment with knowledge or memory of actions of the last moment. Spreading,

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xxvi : PANCALINGIPRAKARANAM development, blooming. Vilina - Excretory flows. Vinaya - Humility; conduct rules. Vipaka - Retribution of one's good or bad actions. Virat - Refraining from (enjoying sensory pleasures). Visesa - Specific, special. Visaya - Sensory enjoyments. Vitta - Money. Vrati - The vow-taker, monk, observer of fully restrained monastic conduct. Vrata - Vow, renunciation. Vyabhicari - Corrupt. Vyabhicara - Corruption. Vyadhi - Disease. Vyakarana - Grammar Vyavahara - Practice; Business. Vyavahara naya - Practical standpoint.

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PANCALINGIPRAKARANAM 3. BIBLIOGRAPHY A Sourcebook Of Jaina Philosophy, Devendramuni Shastri, Eng.Tr. by Dr. TG Kalghatagi, Taraka Guru Jaina Granthalaya, Udaipur, 1983. Acaranga, Ed. Muni Madhukar, Agam Prakashan Samiti, Beawar, Abhidhana Rajendra Kosa : Parts 1-7, Sri Vijaya Rajendrasuri, Ratlam. Ardhamagadhi Kosa : Parts 1-5, Pt. Muni Ratnacandraji, Amar Publications, Varanasi. Bhagavati Aradhana, Sivarya, Bhaktaprijna, Painnaya Suttaim, ed. Muni Punyavijaiji, Mahavir Jain Vidyalaya Mumbai. Bhavapahuta, Kunda Kunda, Astapahusa, Kundkunda Kahan Trust Jaipur, 1994. Bodhapahuda, Kunda Kunda, Astapahuda, Kundkunda Kahan Trust Jaipur, 1994. Darsanpahuda, Kunda Kunda, Astapahuta, Kundkunda Kahan Trust Jaipur, 1994. Dasavaikalika-sutra, ABS Jain Sanskriti Rakshaka Sangha, Sailana, 1973. Dictionary Of Jaina Technical Terms, Dr. RC Jain, SJVGI, Songir, Datia, 1994. Dravya Samgraha, Acarya Nemichandra Siddhanta Chakravarti,

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xxviii : PANCALINGIPRAKARANAM Shri Paramashrut Prabhavak Mandal, Agas, Ed.-V, 1988. Dravya-Vijnana, Sadhvi Vidyutprabha, Prakrita Bharati, Jaipur, 1994. Essence Of Jainism, Pt. Sukhlalji, Eng Tr. By RS Betai, LD Institute Of Indology, Ahmedabad, 1988. First Steps To Jainism, Parts I and II, AL Sanchti and MM Bhandari, Sumcheti Trust, Jodhpur, 1984. Jaina Darsan Ke Nava-tattva, Sadhvi Dharmasheela, Prachya Vidyapeetha, Shajapur (MP), 2000. Jaina Tattva Prakasa, Muni Amolak Rishi, Shri Amol Jain Jnanalay, Dhule, 2004. Jainendra Siddhanta Kosa ; Parts 1-5, Jinendra Varni, Bharatiya Jnanapitha, Delhi. Jina Dhammo, Acarya Shri Nanesh, Samata Sahitya Prakashan Trust, Indore, 1984. Jinavani (Monthly Journal), Samyagdarsan Visesarka, Samyag jnana Pracaraka Mandala, Jaipur, Aug. 96. Moksa Marga, Ratanlal Dosi, ABS Jain Sanskriti Rakshaka Sangha, Sailana, 1971. Moksapahuda, Kunda Kunda, Astapahuda, Kundkunda Kahan Trust Jaipur, 1994. Pancapratikramanadisatrani, Shri Jain Shreyaskar Mandal, Dhasai, 1925. Samanasuttam, Sarva Seva Sangha Prakashan, 1975. Samayasara, Kundakunda,

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BIBLIOGRAPHY : xxix Sreyas, Tattvarthyasutra, Agam Ahimsa Samata Evam Prakrit Samsthan, Udaipur, 2004. Sutrapahuda, Kunda Kunda, Astapahuda, Kundkunda Kahan Trust Jaipur, 1994. Tattvarthasutra, Pt. Sukhlalji, Eng Tr. By KK Dixit, LD Institute Of Indology, Ahmedabad, Ed. II, 2000. Uttaradhyayana Sutra, Sadhvi Shrichandana, Sanmati Jnanapeeth, Agra, 1972. 4 4 4

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DaoN.hemalatA boliyA bahumukhI sAhityika abhiruci kI eka viduSI lekhikA hai| aba taka ve bhaktAmarastotra ke mevAr3I bhASAnuvAda va saMskRta pANDulipiyoM ke varNanAtmaka sUcIpatra tathA do zIghra prakAzya graMthoM - mahArtha maMjarI : eka adhyayana va zabdapramANamImAMsA - sahita aneka zodhAlekhoM kA praNayana kara cukI haiN| ve AkAzavANI va dUradarzana kI niyamita vArtAkAra bhI haiN| saMprati ve mohanalAla sukhAr3iyA vizva-vidyAlaya ke saMskRta vibhAga meM saha-AcAryA haiN| Dr.D.S.BAYA is an well-known and erudite scholar of Jainology. He has won many laurels for his notable contribution to Jaina literature. Besides publishing numerous research-papers in national research journals, he has, todate, twelve published and three about to be publisehed books, on various disciplines of Jaina-studies, to his credit. After a satisfying career in the Indian Army from where he retired in 1995 after nearly three decades of distinguished service, Col. Baya is presently a visiting Professor of Jainology, H.R.M. and Business Ethics.

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lekhakoM kI anya kRtiyA~ DaoN. hemalatA boliyA - 1- 2 A Descriptive Catalogue of Samskrit manuscripts 'bhaktAmara stotra kA mevAr3I anuvAda mahArthamaMjarI (zIghra prakAzya) zabda pramANa mImAMsA (zIghra prakAzya) 4 DaoN. karnala dalapatasiMha bayA 'zreyasa' - 1- 3 JAINISM : THE CREED FOR ALL TIMES, Prakrit Bharati, Jaipur. TATTVARTHA SUTRA (Bilingual), Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. CHANDRAVEDHYAKA PRAKIRNAKA, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. CATUHSHRANA PRAKIRNAKA, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. SAMSTARAKA PRAKIRNAKA, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. SARAVALL PRAKIRNAKA, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. MAHAPRATYAKHYANA PRAKIRNAKA, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. GACCHACHAR PRAKIRNAKA, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. VEERASTAV PRAKIRNAKA, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. PRAKRIT PEARLS, Agam Ahimsa Samata Evam Prakrit Sansthan, Udaipur. Bhagwan Rishabhdeva's Hall of Religious Congregation, 'Jambudvipa, Hastinapur. jaina-dharma : jIvana-dharma, Agama ahiMsA samatA evaM prAkRta saMsthAna, udayapura