Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/001259/1

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Jain Educatio L. D. Series 107 GENERAL EDITORS Se est RAMESH S. BETAI YAJNESHWAR S. SHASTRI ACARYA UMASVATI VACAKA'S PRASAMARATIPRAKARANA dalapata bhAI tIya saMskRti vidyAmaMdira BUTHIES 212 Critically Edited with English Translation by YAJNESHWAR S. SHASTRI L. D. INSTITUTE OF INDOLGY For Private AHMEDABAD 9

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ACARYA UMASVATI VACAKA'S PRASAMARATIPRAKARANA L. D. Series 107 Critically Edited with GENERAL EDITORS English Translation RAMESH S. BETAL by YAJNESHWAR S. SHASTRI YAJNESHWAR S. SHASTRI Hitta kerun L. D. INSTITUTE OF INDOLGY PUTRIC AHMEDABAD 9 CICIE

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Published by YANESHWAR S. SHASTRI Acting Director L. D. Institute of Indology Ahmedabad-380009 Pritned by ZALAK PRINTERS 2289, Malivadani Pole, Near Halimni Khadaki, Shahpur, Ahmedabad-1. First Edition : 750 copies. 1989.

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zrImadumAsvAtiviracitaM prazamaratiprakaraNam yajJezvara sadAziva zAstriNA vistRtavimarzakAriNyA prastAvanayA saTippaNIkAGglAnuvAdena viSayasUcyA pAThAntarAdibhizcAlakRtaM saMzodhitaJca / mitra AI bhAratIya prakAzaka: dalapatamA lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira, ahamadAbAda-9 ema Cr

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EDITOR'S NOTE The L. D. Institute of Indology, Ahmedabad, has great pleasure in publishing a critical edition of "Pragamaratiprakarana" by Umasvati, together with an authentic English translation, Introduction and detailed critical notes. Dr. Yajneshwar S. Shastri has spared no pains and has edited the text with the utmost care of a scholar. He consulted as many as 15 Mss., palm-leaf, paper and published and with scientific acumen and due sense of discrimination with regard to the value of each one of the Mss. he chose 10 for his editing work. This makes the present work coming into the hands of scholars and interested readers for the first time as a standard critical edition together with an English translation. All aspects-philosophical, ethical, religious of Jainism and the Jaina way of life as propounded by the author are discussed as a great scholar should do, with utmost care and minutest details in the Introduction. Other topics discussed in comparative light are also enlightening. We are thankful to Dr. Yajneshwar S. Shastri, who worked on the project and gave the present work to the world of scholars through the Institute of which he is Acting Director at present. 16th May, 1989. R. S. Betai General Editor

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PREFACE Jainism is one of the three major religions of India. Since 2500 years, it has made manifold contributions to Indian Society through its literature, religion and philosophy. Jaina philosophers' contribution to Indian philosophy after 4th Century A. D. is a landmark in the History of Jainism. Really, the Jaina Philosophy as such started from the works of Acarya Umasvati Vacaka. It is his two main works, written in Sanskrit for the first time in the history of Jainism viz., Tattvarthadhigamasutra and Prasamaratiprakarana that played a major role in placing Jainism on the map of Indian philosophical systems. He holds the same position in the history of Indian philosophy which the great Gautama, Kanada, Kapila and others hold. The credit of presenting fundamental tenets of Jainism, for the first time, in Sanskrit language goes to Umasvati. It is no exaggeration to say that the entire Jaina Philosophical palace is built on the solid foundation laid by Umasvati. He is the only revered philosopher-saint who is highly respected by all the sects that developed within the Jaina Community. Prasamaratiprakarana is a most authentic work on Jaina Philosophy and Religion. It is the first and earliest work written in Sanskrit poetic form to propagate Jainism and to guide laymen, by a first rank philosopher of Jainism. Though this work is undoubtedly from the pen of the same author who has written Tattvarthasutra with Svopajnabhasya, the Digambaras do not accept it as a work of Umasvati. I have tried to throw some light on this matter in my Introduction. This work is really a compendious one and covers almost all the important doctrines of Jainism. This work is always held in high esteem by the Jaina community and considered as a source-book of inspiration for thousands of spiritual-minded people for more than fifteen hundred years. In the introduction I have tried to give a complete picture of the importance of it from the Jaina religio-philosophical point of view. Considering its importance in the field of knowledge, an attempt has been made to fulfil a long-felt need of critical edition with English translation. The Introductory essay is really a study on Prasamaratiprakarana in which I have tried to give a gist and importance of this work. This Introduction is divided into 9 chapters. The Ist chapter deals with Umasvati's life history, viz., family, caste, date, sect and works in brief. In the IInd chapter, an attempt is made to substantiate the view that Prasamarati is a work of Umasvati, on the basis of internal and external evide nces. In the IIIrd chapter Subject-matter of 22 chapters is given in summary form. The IVth chapter deals with different commentaries written on Prasamarati. The Vth and VIth chapters, respectively deal with Ethical and Philosophical aspects of Prasamarati in detail. The VII and VIIIth

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chapters are devoted to comparison between Tattvarthasutra and Pragam. arati and between Pragamarati, Jaina Agamas and some non-Jaina works. The IXth chapter contains critical remarks on Prasamaratiprakarana. Foot-notes of Introduction are given at the end of Introduction itself for the readers convenience. For the first time this work has been presented with critically edited version with the help of more than 15 Mss. (including palmleaf, paper and published). Out of these I have selected 10 Mss. for editing. Description of these 10 Mss. is given on separate page. A separate list of available (plam leaf as well as published) Mss. on Prasamarati in different places (Bhandaras) is also given in foot-notes No. 52 of introduction, for the interested scholars' reference. I am fortunate to obtain two of the oldest palm-leaf Mss. one with Haribhadra's commentary and the other with an unknown author's commentary from Patan, written in 1241 A. D. and in 1431 A. D., respectively. Both are in very good condition. The palm-leaf Ms. with Haribhadra's commentary is a very good one and seems to be copied by a man of good knowledge - of Sanskrit. The speciality of this Ms. is that, it is neatly written and neither grammatical nor orthographical mistakes are found. This is an oldest and authentic Ms. on which my editing is based. I have also accepted one more published Ms. with Haribhadra's commentary as ideal copy. On the basis of these two Mss. I have ommitted corrupt and incorrect regardings found in other Mss. Paper and published Mss. are consulted to make my reading perfect. The main reason in consulting some published Mss. is that they are published on the basis of difterent 3. and are very valuable from the point of view of critical editing I have, in my editing, mentioned only important readings avoiding many wrong readings such as grammatical or metrical found in different Mss. Again, it is for the first time that this work is translated into English and I am perfectly aware of my own limitations. Translation of Sanskrit verses into a foreign language is not an easy task. Some times it becomes very difficult to translate Sanskrit terms into English. The translation is as literal as possible and it is done strictly keeping Jaina Philosophical lines in mind. I tried to give exact rendering as far as possible. While translating a verse I have added some times a few words in to brackets to give complete meaning of the stanza wherever I felt necessary. This addition in translation is also mostly based on Haribhadra's commentary. For the sake of convenience of the readers Eaglish translation is given immediately after each verse. Along with translation a few elucidatory notes on technical tems are given below translation, whenever it is felt necessary. Foot-notes numbers are given in English trans

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tation. Those numbers mentioned on the top of each word in the original sanskrit verses are numbers of variant readings found in different Mss. and given in Appendix-I. Readers are requested to note this point. To make this edition complete as far as possible in itself I have given a list of Subhasitas found in Prasamarati in Appendix-II, and in AppendixIII, Alphabetically arranged verse-index is given. Recently Dr. K. V. Sheth in carge of Ms. Dept gavi me a newly found paper Ms. of Prasamarati with Jasasomigani's brief commentary (Sankseparthavstti). It is unknown and unpublished so far. Thus, I have included it in the Appendix-IV and I have given details about this Ms. in the end of description of Mss. At the outset. I feel it a solemn duty to express my deep sense of gratitude to Pt. D.D. Malvania, a renowned Indologist of our present day, who weat through the complete Introduction and gave valuable suggestions. I must also exprress my indebtedness to my scholarly colleague Dr. R. S. Betai for his valuable suggestions and corrections in my English rendering from time to time. I am highly obliged to the authorities of the L. D. Institute of Indology for including my research work under the L. D. Series. I hope, this humble contribution of mine will be of help to the students and scholars of Indian philosophy in general and Jaina philosophy in particular. Ahmedabad. Yajneshwar S. Shastri May, 1989.

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DESCRIPTION OF MANUSCRIPTS The present edition of the Prasamaratiprakarana is based on the following 10 Mss. : A.1 This is the best and oldest palm-leaf Ms. with Haribhadra's commentary labelled as 9pfa 8 79. written in V.S. 1298 = 1241 A.D. found in Hemacandracarya Jnana Bhandar, Patan, No-68-1. It has 192 folios (leaves) containing 3-4 lines per page and 55 60 words in a line. The size of each page is about 35.5 X 3.7 C. M. It is in very good condition. It is written in black ink in Devanagari characters. Double strokes are used to show the end of each verse. The speciality of this Ms. is that it mentions 'Granthagra' after every hundred and verse numbers and granthagra are marked with red colour (geru). On the right side of the palm-leaf, page numbers are given in Devanagari and on the left side aia 1997 B F1 numbers are mentioned. This Ms. is writtn in two parts (Khanda). In the middle of the Ms. there is a hole to tie the Ms. The last leaf is a little torn and piece of paper is pasted on it. In this Ms. chapter numbers are not regularly mentioned. The Copyist was not very serious about mentioning numbers of chapters. After the end of each chapter, some times, he is regular and some times mentions two to four chapters collectively. For example, after verse 227 he mentions fa 1-(39919 ) 19 Toftegia 611 17:' | Again, the scriber is careless in putting verse numbers. On account of copyist's mistake, at the end of the Ms. we find a total of 315 verses, but actually there are only 313. Instead of putting 274, he numbered 275, and in place of 303, he puts 304. Total mentioned Granthagra of this Ms. is 1800. This Ms., begins with : namo vItarAgAya / udayasthitamaruNakara dinakaramiva kevalAlokam / fafa6aa3:1 do acto enlara I... and ends with : prazamarativRstiH samAptA / The colophon which gives the date of the Ms., runs like this : saM. 1298 kArtika sudi da. 10 budhavAre prazamarati pustikA likhiteti / A.2 This is a published Ms. along with Haribhadra's commentary in pothi form, published by Jivachand Sakerchand Javeri, for the Seth Devachand Lalbhai Jain Pustakoddhar Fund Series No. 88 at Surat, in

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10 1940. This published Ms. is based on Ms. copied by Amota Vijaya, V.S. 1823. B.1 This is a palm leaf Ms. with an unknown author's commentary, 35 * 3.7 Cm. in size, with a label, 'Prasamarativitti'. It is from Hemacandracarya Jnana Bhandar, Patan, No-68-2. It contains 300 leaves and it is written in Devanagari script on both sides of the leaves in black ink. It is a very carefully written Ms. Each side of the leaf has 3-4 lines and about 52-53 words in each line. It gives only first verse of the Pragamarati in full and then throughout the commentary, gives only beginning of the each verse. It gives word to word explanation of the text. On the right side of every leaf al 951141 ateraf numbers are given. It seems from the colophon that, an old Ms. was having torn leaves and those torn leaves were rewritten on papers by Punyamerugani and Hemasagaragaai in V.S. 1487 (=1431 A.D.). But some leaves are missing in this Ms. viz. commentary on verses 309-313. Total mentioned Granthagra is 2500. It begins with : sto ali afariniai prazasthitena yenyaM kRtA vaigagyapaddhatiH / tasmai vAcakamukhyAya nmeN| bhUtArthadarzine / / and ends with 99 Ayaq: falcali Colophon runs like this : saM. 1487 varSe kArtika sudi 10 gurau zrI devalavATakanagare / zrI caMDagache / zrI pUrNacaMdrasUripadakamalahaMsaiH zrA hemahasasUribhiH svaya puNyamerUgaNinAM ca mudgalabhaMge 0. A 720 t (?) sUtrasyAsya graMthasya granthAna zloka 2500. B.2 This is a paper Ms. with the text and an unknown author's comm entary, written by an unknown copy ist in Nagor in V.S. 1951 (1905 A.D.). This Ms. belongs to L.D. Institute of Indology, No-10283. about 25.4 X 12.2 Cm. in size. It contains 80 folios written on both the sides in black ink. Each page contains 10-12 lines and 44-48 words in each line. It is written in Tripatha style, i.e., original text is in the centre and the commentary is on the upper and lower part of it. It is in very neat and clear Devanagari script, double strokes are given for full stop on both the sides of the verse. Folio numbers are given on the right side of each folio in red ink. In a few places verse numbers are marked with geru (read muddy ink). On the left-side, top corner of each folio, name of the work and folio numbers are mentioned. Margin on each folio, is marked with tripple

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11 lines in red ink. For the sake of decoration red lines are drawn on four sides in the corner of each folio. Condition of the Ms. is very good. But it seems that the copyist was not well-versed in Sanskrit Language. On account of this, we find many orthographical errors. Short and long ovals are not given proper care. Verse numbers are not correctly given, some times two verses are written collectively and only one number is given for both. For example, verses 4 and 5 are written together and only no. 4 is given to both. Some times, tha copyist has written first line from one verse and second line from arother and put collectively one number. On account of these mistakes we find in this Ms. only 310 verses, though, there are in all 313 verses with commentary. It begins with : zrI gauDIgazvanAthAya namo namaH / gurubhyo namaH / prazamasthitena yeneyaM kRtA vairAgyapaddhatiH / tasmai vAcakamukhyAya namo bhUtArthabhASiNe // It ends with : iti prazamaratiTIkA saMpUrNa // B.3. This is a published Ms. with an un-known author's commentary and avacuri, published by Sri Jaina Dharma Prasaraka Sabha, Bhavnagar in V.S. 1966. It is in 'Pothi' form and has a total of 95 pages. This is paper Ms. about 26.5 x 11.3 Cm. in size, with a label, 'Pragamarati Prakarana' No. 5514m from L. D. Institute of Indology, Ahmedabad. It contains only original text in 5 folios. It is written on both the sides of country made paper in Devanagari characters in black ink, in V.S. 1531 (=1475 A.D.) There are 18 lines per pages and 76-82 words per line. Condition of the Ms. is very good. Writing is very clear and strokes are given before and after each verse. Verse numbers are marked with red muddy colour (geru). Folio number is given on the right side of each folio in the lower corner of the folio. Margin is marked with three lines on both the sides in red ink. The speciality of this Ms. is that it has central flower mark (Madhyaphullika) in the middle of every side of the folio. It is copied by Nathaka in Samvat 1531 (= 1475 A.D.), It begins with a faol and ends with qafa ficail D. This is a published Ms. edited by Modi Keshavlal Premchand, in Ahmedabad in V.S. 1960. It has a total of 36 pages and it is based on two Mss. In the end of this published text, beginning and end of the two Mss. are given.

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12 E. This is a published Ms with Gujarati explanation by Karpura Vijaya.. It is published by Taina Dharma Prasaraka Sabha, Bhavngar in V.S. 1988. It is in 'Pothi' form and has a total of 111 pages. F. This is published Ms. by Jaina Sreyaskara Mandal, Mehasana with Gujarati translation by Karpura Vijaya in V.S. 1966. It is published along with some other small treatises such as 'Paramasukhapraptirupa cittaguddhiphalam' etc. G . This is again a published ms. with Hindi Bhavanuvada, by Muni Padmavijaya. It is edited by Nem candra Maharaj and published by Nirgrantha Sahitya Prakashana Sangha, Delhi in 1969. It has a total of 172 pages. Description of paper Ms. of Prasamarati with commentary (brief) of Jasasomagani (see Appendix-IV) This paper Ms. belongs to L.D. Institute of Indology, Ahmedabad, No. 45706. This is with brief commentary (avacuri type) by Jasasomagaai. It is written in V.S. 1668 = 1612 A.D. in Vatapalli nagar (i.e. present day Palli near Pitan). It contains 14 folios and is written in Tripath a style (i. e. original text is in the middle and commentary is on the upper and lower side of the folio). The beauty of this Ms. is enhanced by Madhyaphullika, Swastika and Riktalipicitramaya tree. The commentator has also, saluted his guru (teacher) Sri Harsasomagani in Riktalipicitra (i.e. Pandita Sri Harsasomagaai gurubhyo namah-Folio 3rdA to 8A). It is a very good condition though it is more than 375 years old. Size of the Ms. is 26 X11 Cm. Verse numbers are shown in red ink. Margins of both sides are marked with three lines in red ink. It begins with : iffa ? a. kelanfo Jaket 79:1 191 11 691641 || FTAT TE: 3578 qui a agu and ends with __iti zrI pUrvadhArI ziromaNi zrI umAsvAtivAcakaviracita zrI prazamaratiprakaraNaM sampUrNa likhitaM saMvat 1668 varSe kArtika mAse zuklapakSe ekAdazI dine... This is a brief commentary on Prasamarati. The commentator himself calls it 'Pragamaratiprakaranasya sanksepato arthavittih'. It is really a kind of avacuri and lacks originality of its own. It is completely based on two earlier commentaries and avacuri. All the 313 verse are not commented upon by this commentator. This commentary gives meanings of certain difficult terms. He has commented up to 295 verses that also leaving many verses uncommented in between. Though this commentator includes all the 313 verses of Prasamarati, on account of irregularity of giving verse numbers, we find only 310 verses in the end of this text. This commentator also mentions in the end that Pragamarati cantains only 312 verses (i. e. Pragamarateraryasatatrayam dvadasottaram parisamaptamiti) though he includes all the 313 verses.

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INTRODUCTION A Critical study on Prasamaratiprakarana, its author's life history, its authorship, its Summary, its Commentaries, Ethical and philosophiical Aspects, Comparative study with Tattvarthasutra, Jaina Agamas and Some non-Jaina Texts and Critical remarks.

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Introduction CONTENTS Prasamaratiprakarana A-study I. Author's life history: Family, Caste, Date, Sect and Works. Prasamaratiprakarana-a work of Umasvati. II. III. Summary of Prasamaratiprakarana. IV. Commentaries on Prasamaratiprakara na. V. Ethical Aspects of Prasamaratiprakarana. a) Acara of the Sadhus (Code of Conduct of Monks). b) Acara of the Householders. VI. Philosophical Aspect of Prasamaratiprakarana. Fundamental Principles (Tattvas). I. II. Substances (Dravyas). III. Syadvada (Theory of Non-Absolutism). IV. Classification of Knowledge. V. Cosmology. VI. Doctrine of Karma. VII, Comparison between Tattvarathadhigamasutra and Prasamaratiprakarana. VIII. Comparison between Prasamaratiprakarana, Jaina Agamas and some Non-Jaina Works. IX. Critical Remarks on Prasamaratiparkarana. X. Prasamarativisayanukramah (Table of contents of Prasamaratipra karana). Xl. Text with English Translation. XII. Appendices : I Variant Readings (Pathabhedah). II Subhasitas in Prasamaratiprakarana. III Alphabetical Verse Index. IV Brief Commentary by Jasasomagani.

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INTRODUCTION UMASVATI VACAKA'S PRASAMARATIPRAKARANA-A STUDY Umasviti, reverently adored as Acarya Umasvati Vacaka belongs to the galaxy of master-minds of the Jaina literary world holding a preeminent place among intellectuals and saints of the Jaina community. His contribution to Jaina Philosophy, Religion, Ethics, Logic, Psychology and Cosmology is unparalleled in the lines of Jaina writers. The position which he occupies among the Jaina authors is of a unique character. As far as the available literature of the Jainas is concerned, so far he is the first among the Jaina masters to present fundamental principles of Jainism in Sanskrit language. The credit of introducing sutra' form in Jaina philosophical literature goes to this author. This is Umasvati who has first adopted Sanskrit poetic media8 to propagate Jaina philosophy and ethics. He is the first man who has laid down the solid foundation on which the beautiful palace of later Jainism is erected. He is the first great writer and saint, who is highly respected and admired by all the sects. that developed within the Jaina community. His profound scholarly wri. tings left unimaginable impact on the later writers and some of his works, especially Tatrvarthasutra and Prasamaratiprakarana, have proved to be a milch-cow for later commentators for quotations. This at once indicates the authoritative character of his works. I. LIFE : FAMILY, CASTE, DATE, SECT AND WORKS :Family : In India, philosophers, poets and writers always stood for system and subject-matter. They never cared for their name and fame. They rarely mentioned their name, parental heritage, education, time etc, in their works. Umisvati is not exception to this tradition. In the prasamaratiptakarana, neither in the beginning nor in the end, he mentions his name though, this work is recognised right from the beginning as a work of Umasvati. But, fortunately Tattvarthasutra-svopajnabhasya, which is now accepted as a work of the same author, in its ending colophon (Prasasti) gives some important information about the family, heritage, teachers and spiritual initiators of our present author. From these verses of the colophon we learn that he was born in Nyagrodhika village, he belongs to the Kaubhisanin gotra (parental lineage), Svati was his father's name: and his mother was Uma of the Vatsagotra. His vidyaguru (teachet) in was thri Mala, who was a Vacakacarya and who has as his guru, Sri Mundapada -a mahavacaka ksamana, whereas his spiritual initiator (Diksaguru) was Sri Ghosanandi, well-versed in 11 angas and a disciple of Sri Sivasuri, a Vacakamukhya of great renown.5 He was also called Nagarayacaka. 6 Sri Madhavacarya, presenting Arhatadarsana in his work

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Sarvadarsanasangraha, calls him as Umasvati Vacakacarya?. It seems that Vacaka is honorable title added to his name. This title shows his profound scholarship in Purva literature. He was so popular writer that later writers and commentators of Jaina literature mention him by mere Vacaka or Acarya. Another important point is that in olden days, there was a class of teachers known as Vacakavarga. These Vacakas were the great Scholars of Agamic literature and capable of imparting Agamic knowledge on others. Umasvati was belonging to this class of Vacakas, Caste : The word "Vatsisuta'-son of a female descendent of Vatsa, mentioned by Umasvati himself in the colophon of Svopajnabhasya indicates that he was a Brahmin by birth.deg 1 His mother's gotra was Vatsa. Vatsagotra was popular among Brahmin community. The history of this gotra is as old as BIhadaranyaka Upanisad. 11 Prof. MacDonell and Keith rightly pointed out that Vatsiputra-son of a female decendent of Vatsa, as the name of a teacher mentioned in the last Vamsa (list of a teachers) of the Brhadaranyaka Upanisad, as a pupil of Parasariputra according to Kanva recension, as pupil of Bharadvajiputra according to the Madhyandina. 12 Bhatta Bana and Vatsyayana were belonging to this Vatsagotra. Asvalayana in his srautasutra mentions two branches of Vatsagotra. We learn from the Bijolia Inscrpintion that some of the Brabmin kings of the 9th and 10th centuries were belonging to this gotra. This was the gotra of the Chahamanas. 1 3 Kubhisana 14 gotra of Umasvati's father; implies that he was a son of Saivabrahmin. Sri Gunakarasuri. (15th A. W.=1426 V. S.) commenting on 11th verse of Bhaktamarastotra clearly states that Umasvati was a convert from Saiva Brahmin sect. 15 Another important point in support of this argument is that it was un-usual for Jainas to have profound knowledge of non-Jaina Schools of thought in the classical period. Umasvati's mastery over Sanskrit language and familiarity with the concept of Brahmanical Schools of thought, especially with Nyaya-Vaisesika, Sankhya-Yoga, Ramavana and Mahabharata, shows that he was probably a convert from the Brahmanical faith. We also learn from the early History of Jaina literature that most of the Jaina masters were learned Brahmins. In Acaranga (which is the earliest Agama) the auster Mahavira is addressed as a great Brahmin (Mahana). It is from the beginning of Kalpasutra that Mahavira is known as Ksatriya, on account of possibility of dominance of the Ksatriya caste in society. All the great Ganadharas were Brahmins by birth. So, it is quite possible that Umisvati was also Brahmin by birth before canversion to Jaina faith,

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Date of Umasvati is still a controversial problem in the history of Jaina literature. Very little is known about the exact date of the present author. The colophon at the end of Tattvarthasutra-svopajnabhasya is not useful in fixing the date of Umasvari. Scholars are not unanimous in fixing the date of Umasvati. His date ranges between the 2nd and 5th centuries of the christian cra. Dr. Satiscandra Vidyabhusana, thinks that Umasvati flourished in 2nd A. D. (1-85 A. D.) 16 Hartmut Piper and Dr. Suzuko Ohira assigned the 5th century A.D., as the date of Umasvati??. A car eful study of his works reveals that he was familier with the Sankhya system, Yoga surtras and bhasyas, Nyaya-Vaisesikasutras, which are known to have been composed prior to the date of great Vijnanavadi Buddhist Vasubandhu who flourished in the middle of the 5th century A.D. Uma. svati in his works clearly distinguishes the Jaina concepts, from the Sankhya systems, Nyaya-vaisesikasutra and Abhidharma Kosa of Vasubas ndhu.18 It seems that Umasviti and Vasubandhu were contemporaries in the 5th century A. D. 19 Sect : Umisvati was so great personality that Digainbaras and Svet:mbaras, the two major sects of Jaina community claim that he belongs to their sect. Diga:nbaras believe that Umasvati was a pupil of famous Digambara Acary-Kundakunda. Digambara Pattavali mentions Umisviiti as the sixth Diagmbarasuri of the Sarasvatigaccha between Kunda-Kunda and Lohacarya II.20 He was also called Grddhrapiccha and Umasvami in the Digambara tradition.21 We learn from one of the Sravanabelagola Inscriptions (1433-A. D.) that there was some speciality in Umisvati being called Grddhrapiccha. 22 Digambaras believe that, Tattvartha-- sutra is the only work written by Umasviiti. They reject outright other works attributed to him, Even Svopajnabhasya on T. S. is not accepted by them as a work of the same author. Svetambaras believe that Umisvati belongs to their faith. They attribute T. S. and Svopajnablasya and many other minor works to Umar svati. Their claim is justifiable on many accounts. The rock inscriptions** of Sravanabelagola in which Umisvati was mentioned as Digambara, were all composed after 11th or 12th century A. D. Whereas in certain Sveta - mbara texts 2 3 written by Siddhasenagani (7-8 A. D.), Jinadasamahatara. (7. AD) Haribhadrasuri (8. A. D.), Abhayadevsuri (10th A. D.). which are earliar than Sravanabelagola rock, incsriptions, we find that, Umisvati was recognised as Svetainbarite and, author of T. S. with Svopajnabhisya, Prasamaratiprakarana and many other small treatises. Sri Haribbhadrasuri of 12th A. D. (other than Yakinisunu-Haribhadra) clearly states in his commentary on Prasamaratiprakarana that Umasvati is the glory of the entire svetambara family (Svetambarakulatilaka). A careful study of his works reveals that he was a Svetambarite. The code of conduct for monks

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prescribed by him in Tattvarthasutrabhasya and Prasamaratiprakarana is clear evidence that he belongs to the Svetambara sect.34 A systematic account of a monk's clothes, utensils and food mentioned in the Prasamarati is applicable to Svetambaras only.25 In Prasamarati, prescribing the rules of conduct for monks, he actually refers to Acarangasutra which is not accepted by Digambaras as Agama.26 The main reason in denouncing Svopajnabhasya of T. S. and other works as those of Umasvati by Digamburas is that the doctrines mentioned in these works not only do not support the Digambara doctrines but they directly go against their very system. It seems that even different readings of the T. S. are introduced by Pujyapada to suit Digambara view point, otherwise they are absent in earliest manuscripts of the T. S. text. 27 Works : Umisvati was a pre-eminent writer in those days and the tradition attributes to him not less than five hundred treatises called Prakaranagranthas. At the present state of our knowledge, it is very difficult to accept this traditional view. But it appears that he might have written a few more texts than those handed down to us because, certain verses attributed to Umasvati by later writers like Siddhasenagapi, Abhayadevasuri and Bhavavijaya, are not traceable in his extant works.29 At present Tattvarthasutra with Svopajnabhasya, Prasamaratiprakarna, Jambudvipasmasa, Sravakaprajnapti and Pujaprakarana are accepted as works of Umasvati. II. PRASAMARATIPRAKARANA IS A WORK OF UMASVATI : It is undoubtedly cretain that Pragamaratiprakarana is from the pen of the same author who has written Tattvarthasutra with Svopajnabhasya. Its language and line of thought bear such a remarkable similarity with T. S. that it is very difficult to believe that they are from the pen of a different author. Parallel lines are found in several places, certain lines are bodily I'fted from one work to another. This is clearly indicative of spontaneous outcome of the same author.30 Secondly, almost all the eminent writers and commentators of Svetambara sect have recognised Prasamarati as a work of Umasvati and tney quote profusely many verses from it in support of their content. Jinadasamahattara (7th A. D.) a great writer quotes 120th verse from Prasamarati in his Nisithacurni3 after saying that Acarya said so. Siddhasengani (8th A. D.) commenting on Tattvarthasutrabbasya clearly mentions that the same thing is explained by the same author in his Prasamarati. 32 He quotes many verses from Prasamarati to defend his view.33 Haribhadrasfiri (8th A. D.) known as Yakinisunu, recognised as a gigantic scholar and commentator quotes two verses from Prasamarati in his commentary on T. S. bhasya by saying that it is said by the same author in other

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treatise.34 Abhayadevasuri (10th A. D.) commenting on Sanmatitarkaprakarana quotes a verse from Prasamarati to show that his view is supported by Umasvati Vacaka.35 Again, another well known writec Sri Santisuri in his Dharmarat naprakaranavrtti attributes Prasamarati to Umasvati, 36 and quotes 16 verses from it in different contexts.37 These evidences suffice to lead us to the definite conclusion that Prasamarati is recognised right from the beginning as a work of Umasvati. This work of the learned author is one of the masterpieces on Jaina Ethics, Philosophy and Religion. It is a compendious work covering the quintessence of Jainism in a convincing manner. This work holds a unique place in the old Sanskrit Jaina literature. Unlike the Tattvarthasutra which is purely philosophical in its nature, the Prasamarati is an ethico-philosophical text of more popular nature addressed to the monks and laymen alike. By the nature of its contents and easy language of the verses, it is studied with utmost devotion by Jainas. It is a sourcebook of religious inspiration and spiritual solace for thousands of spiritually minded people. This work contains 313 verses in lucid Sanskrit in Arya metre and is divided into 22 chapters known as adhikuras, 3 8 covering almost all the imporrant doctrines of Jainism. III-SUMMARY OF PRASAMARATI : Fist Adhikura (1-23) is an introductory chapter in which the author, after paying homage to Pancaparamesthins39 states the purpose of his undertaking to write this book. The main object of this work is to make one's mind firm on the path of non-attachment to reach an absolutely unperturbed state of the Self.40 This work is composed out of devotion (7) towards Jinavacanas that are meant for the benefit of the lay men. Then the writer, with a characteristic modesty, requests the scholars not to mind his intellectual weakness and any type of slips in this work-(8-11). The author says that he is not preaching any new principle but repeating the ideas which are already told and retold by ancient Acaryas and scholars (12). He defends this repetition by saying that just as certain mantras and medicines, which are used repeatedly, cure diseases, - similarly, repetitions have a decided value in annihilation of diseases of attachment (13-15). Here the author explains the term 'prasama' occuring in the title of the present work as a synonym of vairagya-non-attachment (17). Then the author introduces the central theme of this work stating that attachment and aversion (ruga-dvesa) are the cause of the karmic bondage in samsura and discribes the nature of the mundane soul (kasa yijiva) (20-23). Second Chapter (24-30) deals with four kinds of passions (kasayas) viz, anger (krodha) pride (mana), deceit (maya) and greed (lobha) as the root cause of mundane life.

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6 Third Chapter (31-33) deals with their relations to raga and dvesa on one hand and to mamakara-(mineness) and Ahankira ego or 'I'ness on the other. Raga consists of deceit and greed and dvesa consists of anger and pride. Raga and dvesa are the synonyns of mamakar a (mineness) and Ahankara ('I'ness) respectively. The pair of 'mineness' and 'I'-ness are the roots of these four passions. These four fundamental passions accompanied by wrong belief (mithyadrsti), want of control (avirati), negligence (pramada) and psycho-physical activities (yoga of mind, speech and body) are the causes of eight kinds of karmic bondage of Atman. In the Fourth Chapter (34-38) the author discusses the eight kinds of Karmas, their sub-divisions and six types of Lesyas (colour or tint of soul). Fifth and Sixth Chapters (39-80) explain the cause of repeated births and deaths and also show the pathway to stop this cycle respectively. Passions, wrong belief, want of control, negligence and yoga are the cause of accumulation of Karma and are the root cause of chain of repeated births and deaths. The one who has no control over senses, engrossed in sense-object enjoyment meets with death like those of the deer, the mouth, the black bee, the fish and the elephant who meet with death bound by the rope of their native tendencies (41-46). The great net created by raga and dves can be completely destroyed by following the right path, right conduct, austerity, meditation, observing five vows, which lead one to the complete withdrawal of Self from the psyco-physical activities which in turn lead to the breakage of the chain of births and rebirths. This breakage leads to the ultimate freedom i. c., Moksa. Seventh Chapter (81-111) deals with eight kinds of prides viz., pride of caste, family, beauty, strength, gain, intellect, popularity and knowledge which are not only root cause of mental agitation but cause of long chain of births and deaths. In the Eighth Chapter (112-14), five kinds of code of conduct viz, Right faith, Right knowledge, Right conduct, Penance and Rigour is prescribed for monks as a means of destroying attachment, aversion, passions etc. In the Nineth Chapter (149-166) the author discusses the important conception of 12 Bhavanas known as Aunpreksas on which a monk has to reflect constantly. Reflection on these 12 Bhavanas leads to renunciation of attachment to worldly pleasures.

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Z Tenth Chapter (167-181) deals with ten kinds of Sramanadharma-a virtuous path such as Supreme forgiveness; (Ksanti), Modesty (Mardava), Straightforwardness (Arjava), Purity (Sauca); Self-restraint (Samyama), Renunciation (Tyaga), Truthfulness (Satya), Penance (Tapa), Chastity (Brahmacary). Eleventh Chapter (182-188) teaches us to avoid four kinds of unworthy talks such as story about women, food, thief and different countries which generate interest in worldly enjoyment, and to engage ones self in four kinds of religious talks such as Aksepani, Viksepani, Samvedani and Nirvedani, which inspire us to perform religious duties. In the Twelveth Chapter (189-193) the author mentions the nine fundamental principles viz., Jiva (soul), Ajiva (non-soul), Papa (demerit), Punya (merit), Asrava (inflow of Karma), Samvara (stoppage of influx of Karma), Nirjar (destruction of stock of Karma), Bandha (bondage) and Moksa (Liberation) and kinds of Jivas. The Thirteenth Chapter (194-195) tells us that consciousness is the common defining characteristic of all souls. This consciousness is also divided into two kinds viz. determinate (sakara) and indeterminate (lara). The former is of eight kinds and the latter is of four types. In the Fourteenth Chapter (196-206), the author explains the six kinds of bhavas i. e. characteristic conditions of the soul due to audayika (rising state of Karma), parinamika (natural state), aupasamika (state of subsidence of Karma) ksayika (state of destruction of Karma) ksayo. pasamika (state of destruction and subsidence) and sannipatika (mixed state of remaining five kinds of states). They are subdivided into many kinds. The Jiva conditioned by these different states of Karmas obtains births in different regions having different senses. The Self exists from the point of view of its own substance, space and time, and it does not exist from the point of view of other's substance, space and time (202). Real or Substance is that which possesses the three characteristics of production (Utpada), destruction (Vigama) and permanence (Dhruva) (204). Fifteenth Chapter (207-227) gives detailed explanation of six substances, nature of universe and nine fundamental Tattvas. Firm faith in these Tattvas is called Samyagdarsana. There are two kinds of knowledge: direct and indirect (Pratyaksa and Paroksa). The former is of two kinds and latter is of three kinds. Sixteenth Chapter (228-242) teaches us about five kinds of right conduct viz. Samayika, chedopasthana, pariharavisuddhi, suksmasampara ya and yathokhvata which are the chief means of liberation (228-229),

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Right faith, Right knowledge and Right conduct together constitute the path of liberation. If one of them is absent the path is imperfect (230). In the Seventeenth and Eighteenth Chapters, Dharmadhyana and its classification is disscussed respectively (243-245 and 246-254). Meditation on dharmadhyana leads one to apijrvakaranagunasthana (i. e. 8th step). In the Nineteenth Chapter (255-272) the author shows, how the aspirant gradually ascends to ksapakasreni, by destroying mohaniyakarmas and after remaining antarmuhurta in the 12th stage, he ascends to 13th stage which is the stage of Keyalajnana. Chapter twenty (273-276) deals with the process of Kevalisa-- mudgbata. In the Twenty first Chapter (277-282) the author explains the process of yoganirodha performed by Kevali. After retiring from samudghata, the Kevali adopts yoganirodha-elimination of activities of mind, speech and body. The Twentysecond Chapter (283-313) deals with the process of ascending Sailesi stage by Kevali and state of Siddhahood. Kevali, being free from all types of activities, and Lesyas immediately after the time taken to pronounce five syllables, obtains a state of Sailesi (283). In this state he destroys the even germs of karmic matter and simultaneously annihilates ayu, vedaniya, nama and gotra Karmas and throwing up his body immediately ascends to the top of the universe, and obtains Siddha--- hood, which is ever free from the impurities of matter and Karmas, beyond pain, suffering and transmigration. The Jiva obtaining this infinite, incomparable, undisturbed state of happiness, becomes the very essence of right knowledge. In this chapter itself, code of conduct for householders is also discussed. This is a preparatory stage for becoming a monk. Following these principles, householders will obtain heaven after death and within eight births, being perfectly pure, obtain Siddhahood. IV COMMENTARIES ON PRASAMARATI PRAKARANA: * Two Commentaries are available at present on Prasamarati one by Haribhadrasuri (12th Century A. D.) and another with avacirni by an unknown author. Both these commentaries belong to svetambara school 41 * Recently one more brief commentary (Sankseparthavitti) written by Jasasoma gani came to my hand. It is unpublished and unknown SO far. Thus, it is added in the appendix-IV.

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9 and it seems that no Digambara has commented upon it. Except for these two commentaries, unfortunately, other commentaries are not available at present, but their existence is inferred from the colophon 42 given at the end of Haribhadrasuri's commentary on Prasamarati. But no special profoundity is found in these two existing commentaries. The essential qualities of a genuine commentary especially, critical insight of textual explanation, alternative interpretations, the supplimentary discussions, standard quotations and similies are absent in these commentaries. COMMENTATOR HARIBHADRASURI: (12 A. D.) This Haribhadrasuri is not the same individual as the distinguished erudite writer, known as Yakinisunu Haribhadra, who flourished in circa 8th Century A. D. He is also different from that Haribhadra (1216 V. S. 1160 A.D.) who is the author of Neminahacariu in Prakrit, and who belonged to Vadagachha and was a pupil of Sricandrasuri. The colophon (1-2) given at the end of the commentary on Prasamarati by Haribhadra himself tells us that le was a pupil of Jinadeva who was a disciple of Devasuri and this commentary is composed after going through all other commentaries existing before him, during the king Jayasimha 43 deva's rule at Anahilapura Patan in V. S. 1185. From this colophon we learn that this commentator Haribhadra flourished in the first half of the 12th Century A. D. and there were many commentaries on Prasamarati already composed prior to the period of this commentator. At the beginning of his commentary Haribhadra gives most valuable information about the author of Prasamarati by stating that Umasvati was a great logician, Acarya, Vacakamukhya, author of five hundred treatises and glory of the entire Svetambara family. His father's name This commentator divides this was Svati and Uma was his mother. book into 22 chapters according to the subject-matter treated in it. 44 Haribhadra's commentary is very lucid and simple, but satisfied with giving only the literary meaning of the verses. There are no additional philosophical discussions which can be distinguishedly pointed out nor are there any standard quotations from earlier works. Very few passages from Agamas are quoted, here and there, and the commentator's aim seems to be limited to giving literary meaning of the texts. COMMENTARY BY AN UNKNOWN AUTHOR : Yet another commentary with Avacurni by an unknown author appears to be older than Haribhadra's commentary and is more elabo rate in its nature. This commentary, in addition to verbal explanations

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10 gives detailed explanation about some important ethical and philosophical conceptions of Jainism though very few standard passages are quoted from earlier texts. COMPARISON BETWEEN TWO COMMENTARIES : Both the commentaries unanimously attribute this work to Umasvati and comment upon all the 313 verses 45. The style of both the commentaries is more or less similar. The verbal explanations are often the same word for word. But the unknown authhor's commentary is more elaborative. Haribhadra's commentary appears to be very modest, gives word for word explanation of the text and the extent of it is shorter than that of the unknown author's commentary 46. Haribhadra's style is more refined and he uses precisely worded sentences. His commentary is very precise and systematic. It seems that Haribhadra follows this old commentary and thus docs not feel it necessary to give detailed explanations of many well-known principles of Jainism. His commentary justifies 47 his statement 'samasena' (very briefly), made in the colophon. Though it is very difficult to say as to which commentary is older, still Haribhadra's commentary seems to be later than the unknown author's commentary on the basis of the following grounds : Haribhadra mentions some alternative readings of the text in his mmentary which are found in the unknown author's commentary and 48 in the text that it follows. Secondly, Haribhadra divides Prasamarati into 22 chapters on the basis of different topics dealt in it, while these divisions are not found either in the text accepted by the unknown author or in his commentary. It is certain that, if the unknown author's commentary is later than Haribhadra's commentary these divisions could have been mentioned by this commentator also. Thirdly, Haribhadra's commentary is very precise and seems to be a summary form of the unknown author's commentary. Fourthly, Haribhadra commenting on 204th verse of Prasamarati, clearly mentions that, some scholars explain this verse as indicator of doctrine of sevenfold judgment (saptabhanginaya) and gives complete explanation found in the unknown author's commentary, word to word. Again commenting on 211th verse, he mentions that the word 'Ca', used in the verse here is not found in many texts. It is very important

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11 to note that the word 'Ca' is not found in the text that is accepted by the unknown author. Again, Haribhadra, commenting on 213th verse, points out that, the word 'avasesa' is considered as an adjective to word 'Catustaya' by others. This view is again found, in the unknown author's cemmentary. 50 Fifthly, some of the incorrect readings of the text followed by the unknown commentator seem to be corrected by Haribhadra. Haribhadra corrects the comission and omission committed by the unknown author. 51 Haribhadra's refined and precise style, which is lacking in unknown. anthor shows that Haribhadra's commentary is later than the unknown author's commentary. We have followed here the text of Prasamarati accepted by Haribhadra with his commentary which is precise, refined and omits nothing which is very essential to understand the text.52 V. ETHICAL ASPECT OF PRASAMARATI PRAKARANA : The aim of philosophical investigations is not purely theoretical, but predominently practical according to the major schools of Indian philosophy. Philosophy is not merely intellectual gymnastic, but a way of life for Indian thinkers. That being so, it is quite natural that ethics plays an important role in philosophical enquiries in India. Jainism in fact gives greater importance to ethical aspects of life. It is predominently ethical in its nature. Jainism like other systems, believes that emancipation is the ultimate goal of life. The empirical Self from the beginningless past is under the malignant influence of passions occuring from the association of karmic matter. Passions, alongwith psycho-physical activities, attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul. So long as the soul is imprisoned in the body; is subject to the shackes of the organism and is enmeshed in sordid karmic matter. So long as the soul is in the bondage of karmic matter, it will never be free from the taint of misery and pain (Pr. 30). Complete freedom can be attained only by checking the continuous activity of mind; speech and body, which is the cause of fresh inflow of karmic matter to the soul and by the elimination of the accumu lated deposits of karmic force from the soul. Thus, liberation is

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12 deliverance of the soul from karmic bondage. To achieve this perfect state, ethical disciplines are prescribed as the means. Jaina thinkers firmly believe that, the way to moksa (emancipation) lies through the three jewels (ratnatraya) known as Right Faith, Right Knowledge and Right Conduct. 53 These, three are said to be the ingredients of discipline that leads to freedom from karmic bondage. These three gems together constitute one path and are to be simulteneously pursued. If one is absent, the path of salvation is incomplete (Pr.230). They are inseparably bound up and prefction of one goes with the prefection of the other two (Pr.231). Right faith means, an unflinching faith in the nine fundamental principles of Jinism (Pr.232). Right knowledge is correct knowledge of the tattavas as taught by Jainas. (Pr.227). Right conduct is making one's life conform to the truths learnt. Right faith is the first step. on the path of spiritual development. But this alone is not enough for complete spiritual advancement. It must lead to Right knowledge of reality. The Right knowledge of the nature of reality is a necessary condition to spiritual development. These two, Right faith and Right knowledge alone would not be sufficient to lead us to the highest spiritual goal. Acquisition of Right knowledge must lead to Right action. Without Right conduct, knowledge is futile. Thus, Right conduct in the light of Right faith and Right knowledge is a necessary condition for attaining the highest goal. In other words, Right faith is responsible for placing a person on the right path, Right knowledge illumines the path and Right conduct leads to the goal Thus Umasvati, emphatically maintains that all these three aspects must be 54 present in a person, if he is desirous to reach his spiritual goal. Without Right conduct, Right faith and knowledge have no meaning. It is Right conduct which ultimately leads a person to the highest aim of life. Thus, Jaina thinkers prescribed an. exhaustive list of code of conduct. These principles of code of conduct are prescribed to engender the spirit of renunciation in the soul, weaken and destroy the bonds of its karmas and enable one to at in its original perfect state of Infinite Power, Knowledge and Bliss. So far as Right conduct is concerned, it comprises of two sets of rules, one consisting in injunctions applicable to monks and other in directions to householders. Really speak, Jainism gives a prominent place to the life of a monk and the lif of a householder occupies only a secondary place. It considers that the life of a householder is just a stepping stone to the life of a monk. It believes that asceticism

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is a sovereign remedy against all ills of this life and life hereafter. According to Jaina thinkers, liberation, the ultimate aim of life cannot be attained without complete renunciation of the mundane life. A ACARA OF THE SADHUS (MONKS) : The rules of spiritual discipline, prescribed for monks are extremely difficult, rigid and puritanic, while in the case of householders they are modified. The course of conduct prescribed for the ascetics in Pragamarati can be roughly grouped under the following heads : I Five kinds of Right Conduct (Pancavidha Sadhvacara). II Five kinds of Great Vows (Pancamahavratas). III Five kinds of Cautions (Samitis). IV Three kinds of Restraints (Gupties). V Endurance of Hardships (Parisahajaya). VI Talk of Religious stories (Dharmakathus). VII Five kinds of Caritra (Pancavidhacaritra). VIII Ten kinds of religious virtues (Dasavidhadharma). IX Twelve kinds of reflections (Anupreksas or Bhavanas). X Meditations (Dhyanas). It is important to note that, Prasamarati gives exhaustive information about some of the abovementioned topics and some of them are mentioned in sutra form. The rules for monks which are not fully discussed in Tattvarthasutra and Bhasya are given prominence and explained in detail. I. Pancavidha Sadhvacura : Right faith, Right knowledge, Right Conduct, Austerity and Vigour (Power which is to be used in the direction of right effort) are pres-. cribed as right conduct (Pr.113). These five kinds of code of conduct are general rules which should be strictly followed by all ascetics. II. Five great vows (Pancamahavratas) : Non-injury (Ahimsa), Truthfullness (Satya), Non-theft (Asteya), Celibacy (Brahmacarya) and Non--acquisition (Aparigraha) are considered as Svefold fundamental spiritual disciplines, which are to be observed absolutely without any limitation by monks (Pr.117). Ahimsa is non-injury in thought, word and deed to any being and showing reverence to all without any limitation. It teaches the equality of all life. Truthfullness (Satya) consists in ever abandoning all forms of falsehood. In its wider sense truthfulness is not only a negation of life but a negation of all sorts of talk which is injurious. An ascetic should refrain himself from

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14 any type of stealing (Asteya). Non-stealing really means, that a monk should not acquire any object which is not necessary for his use. The monks should not accept anything without permission of the owner. Celibacy (Brahmacarya) consists in controlling sexual desires. A monk should dissociate himself from association of women. Aparigraha means non-attachment to one's own possession. Acquisition is the main cause of greed and attachment (Pr.178). Attachment is cause of bondage. Thus, monks should renounce all personal property. Monks can only possess those things which are necessary for performing religious duties and sustaining life. (Pr.138). III. Samitis means cautious behaviour. Vigilance is considered as one of the important virtues, because negligence is the root of all sins. Monks should be careful while walking, speaking, taking food, keeping and receiving things and evacuating bowels etc. (Pr.116-7). These five Smitis are prescribed to avoid all sorts of unpleasantness to the living beings without any exception, and to keep the monks away from committing sins. IV. Gupti means control of psycho-physical activities of mind, speech and body,(Manogurti; vaggupti and Kayagupti) which are the root cause of the inflow of Karmic matter to the soul (Pr.241). V. Parisahajaya (Pr.114) is endurance of hardsnips which monks face on the path of liberation. Monks must endure physical as mental hardships. The hardships that monks should overcome ghly twentytwo in number.55 Victory over these hardships is part of austerity. The monks by facing these hardships, acquire a resolute will that no difficulty could bend them. are rou VI. Dharmakathas or religious stories: Jainism, like any other religion, propagates certain ethical and religious doctrines through religious stories. These stories are didactic (Upadesatmaka) in nature. The didactic tone of these stories illustrates the consequences of good and bad deeds. Every story conveys some lesson and is used to exhort the need of firm faith in religious principles. It is the duty of a monk to reflect on these stories and tell them to laymen to create interest and faith in religious duties. They are four in number (Pr.182-3). Aksepani is the story which makes one to follow religious path. This kind of story inspires on to perform religious duties. Viksepani is a kind of story which reduces or annihilates sexual passion. Samvedani gives an idea about the painful nature of mundane life and generates intense desire to acquire correct knowledge of reality. Nirvedani is a kind of story which generates a spirit of non-attachment to all worldly things. should well as In addition to these stories the monk should always avoid, talks about women, her beauty, form and so on (strikatha); about delicious

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15 foods (bhaktavikatha); about adventures of a thief (corakatha) and about different countries (Janapadakatha) which generate interest about worldly life and pleasure and hence indirectly cause attachment (Pr.183). VII. Sumayika, Chedopasthana, Pariharavieudhi, Saksmasamparaya and Yathakhyata are five types of Caritras (conduct) and they are special rules which should be followed by the monks (Pr.228). Samayika means equanimity and refraining from sin and developing friendliness towards all living beings. The monk should have equanimity of mind and avoid all sinful activities. Chedopasthana is observance of penalties for faults committed through negligence or inadvertance. If a monk commits a mistake in his religious duties, he should observe penalties, confess it in front of a teacher and again engage himself in the pursuit of righteousness. Chedopasthana really means cutting down the life span as a monk who commits a mistake. Pariharaviguddhi is refraining from all kinds of iniury-physical, mental and vocal. This rule is prescribed to purify the individual soul. Austerity is prescribed for one who is having this caritra. Suksmasamparaya is the control of the passions, especially greed and it is to be reduced to a bare unrecognizable trait and all other passions are to be under the control of a monk. In this stage the monk possesses only very minute passions. Yathakhatyacaritra implies the characteristics of those monks who have annihilated all of their passions, lusts and desires. When all passions are destroyed, a monk, reaches the ideal state, which is known as Kevali. This ideal state of a monk is called Yathakhyatacaritra. These five kinds of caritra are considered as the chief means of liberation(Pr.229). VIII. Dagavidhadharma or ten kinds of religious virtues are the cardinal virtues that are to be cultivated by a monk, who is an aspirant for achieving the highest goal of life. These virtues are the basis of religion and are essential for a monk. Practice of these virtues roots out attachment, aversion deceit and greed within a short period and leads to the final deliverance of a monk (Pr.179). Umasvati gives a prominent place to these te kinds of virtues and dedicates thicteen verses to elaborate them(Pr. 167-79). The ten kinds of virtues which are to be cultivated by a monk are: Supreme forgiveness (ksama), Modesty (mardava), Straightforwardness (arjava), Purity (sauca), Self-control (samyama), Renunciation (tyaga), Truthfulness (Satya), Austerity (tapas), Chastity or Celibacy (brahmacarya) and Non-acquisition (akincanya (Pr. 167). Compassion towards all beings is called supreme forgiveness. It is the root cause of religion (Pr. 168). Modeaty is the basis of humility. It is the main source of all good virtues. It controls and reduces egoistic tendencies of a monk (Pr. 169). Straightforwardness consists in eschewing crookedness in thoughts, words and deeds and never concealing one's own faults. It is the main cause of self-purity which is very much

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16 essential for realisation of Self (Pr. 170). Purity is of two kinds: internal and external. External purity consists in maintaining cleanliness and purity of food, clothes, drink etc. and internal or spiritual purity (bhavanasauca) consists of annihilation of passions. (Pr. 171). Selfcontrol (samyama) is of seventeen kinds, viz., abstaining from five types of asraya, control over five senses; victory over four kinds of passions and control of mental, vocal and physical activities (Pr 172). Renunciation consits in renunciation of all wordly attachments, relations, wealth, pleasures and 'l-ness' and 'Mineness'. An ascetic who has abandoned all wordly objects, is called Nirgrantha-freed from all sorts of worldly knots of attachment. (pr. 173). Truthfulness is speaking in conformity with the words of Jinas and avoiding lies even in wordly transactions. It consists in ever abandoning all forms of falsehood and even talk which hurts others. It is of four kinds, viz., speaking in confirmity with the Scriptures and straitforwardness in deeds, thoughts and words. (Pt.174). Austerity implies the renunciation and rejection of all kinds of desires, indifference to pleasures of this world and quietly enduring various physical troubles. Austerity is of two kinds: external and ternal. The former emphasises on the physical, outer asepet while the latter one inner aspect. External austerity is of six kinds, viz. anagana, unodar@ta, vittisamksepana, rasaparityaga, kayaklega and samllinata. (pr.175). Anagana consists in fasting either for a limited period of time or till the separatation of the soul from the body. This austerity is prescribed to exterminate attachment towards body to perform meditation. Unodarata is taking limited, pure and suitable food without any greed. A monk should not take full or over meal. The observence of this austerity is to have control over the senses and sleep which hinder meditation. Vittisamksepa means pre-determination of the monk regarding the number of houses to be visited for taking alms etc., and eating indifferently even tasteless food. This austerity uproots the attachment for food. Rasaparityaga is renouncing delicious and tasty food such as milk curd, ghee, oil, sugar and salt etc. It reduces, the sexual desires of the monk. Kayaklega means putting of the body to certain discomfort, employing certain uneasy and stern postures and not to be disappointed by adverse climatic conditions. Samllinata is staying in a lonely place, not craving for house, or wordly comforts, engaging oneself in pure meditation. Internal austerity is also of six kinds (Pr. 176). viz., prayaScitta, dhayana, vaiyavrtya, vinaya, kayotsarga and svadhyaya. PrayaScitta is confession before one's teacher or Acarya for the transgressions committed by sadhu, either by negligence or in adverse condition. Dhyana is concentration of a mind on Atman or on certain principles. It is divided into auspicious and inauspicious. Arta and Rudra dhyanas are inauspicious. They are therefore, to be avoided. Dharma

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17 and Sukladhyanas are considered auspicious. A monk must practice auspicious dhyanas which are conducive to moksa or final release. is rendering disinterested service to the Acaryas, gurus and aged and suffering monks. It is to eradicate egoism in one's self. Vinaya means devoted attendance on those who are endowed with Right faith. Right knowledge and Right conduct. It also consists in control over senses by eradicating passions. Kayotsarga means indifference to body, its caressing and needs. It is performing a meditation with complete detachment to body. Svadhyaya is devoted study of Jaina Scriptures which sharpens the intellect, enriches the moral and spiritual efforts and eradicates passions. Brahmacarya is restraining oneself from all sorts of sexual pleasures and desires. This consists in the abandonment of sexual relations in every way. This should be observed mentally, vocally and physically. It is of eighteen kinds: Refraining from sexual pleasures with divine beings, mentally, vocally and physically also causing or helping others to have sexual pleasures in three ways (mentally, voeally and physically) and consenting to others to enjoy mentally, vocally and physically. It also consists in restraining from nine types of sexual satisfaction with human or lower beings (Pr. 177). Akificanya-non-acquisition signifies the attitude of indifference to worldly objects.Acquisition is defined as attachment which is the root cause of all ills of life(Pr. 178). Thus a monk should not own any property which will cause greediness in him. Thus non-possession is considered to be the greatest virtue. TWELVE KINDS OF ANUPREKSAS OR BHAVANAS 14.3 The conception of Anupreksa is one of the most important religious topics which plays a very important role in Jainism. This principle is recognised right from the age of the Agamas to the present day literature as a potent agency for the stoppage of the karmic influx and shedding of Karmas. Anupreksas are twelve in number, and practically cover all thei mportant principles and cardinal teachings of Jainism. These Anupreksas are also called pure Bhavanas. The term Bhavana, practically takes place of Anupreksa in Prasamarati(Pr. 150). These are repeated reflections on the right principles, which serve as a ladder to reach the abode of liberation. The object of these Bhavanas or Anupreksas is to inculcate a spirit of detachment and ren- .. uncication. They serve as the starting point of meditation. Sthananga and Uttaradhayana sutras treat Anupreksa as either a kind of dhyana or 56 Svadhyava. Tattvarthasatra mentions Anupreksa as an agency of Sam

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57 60 61 vara-stoppage of karmic influx. It is understood as repeated study of Scriptures. Pujyapada in his Sarvarthasiddhi defines it as pondering on the nature of body and other substances. Siddhasenagaoi defines it as repeated reflaction. According to Kartikeyanupreksa it means reflections on the right principles. Subhacandra commenting on Kartikeyanupreksa says that it is repeated reflection on important nature of worldly things. Thus, Bhavanas or Anupreksas are understood as repeated reflections on twelve principles which lead a monk to a state of virati-renunciation of attachment to wordly pleasures. This conception of Bhavang is considered as a very important religious principle, and the author of Pragamarati devotes 14 verses to enumerate the principle of Bhavana. (Pr. 149-162). .. They are as follows : (1) The transient character of things (anityatva-bhavana, (2) Helplessness (asaranattva), (3) Loneliness (ekatva), (4) Separateness of the self and non-self (anyatva), (5) Impurity of the body (asucitva), (6) Transmigrations (samsara), (7) Inflow of Karmas (karmasrava), (8) Stoppage of the inflow of karmas (Samvara), (9) Shedding of the stock of Karmas (nirjarana), (10) Constitution of the universe (lokavistara), (11) Nature of Law (Dharma) and (12) Difficulty in attaining Right faith (bodhisuduraabhata). These Bhavanas are explained in the following manner: The monk has to reflect on the impermanent nature of the world (anityatva). In this world, union with beloved people, prosperity, pleasures and accessories, wealth, health, physical gift, youth and even life itself are all transitory. The Jiva is pestred by birth, old age, death, pain and pleasure. For this tormenting samsaric Jiva, there is no saviour except words of Jinas (asaranatva). Reflection on ekatyabhavana is that the individual Jiva is all alone while being born and alone when man dies. One has to reap fruits of one's own actions good or bad, one alone has to take birth in the lower or higher world, no one else accompanies one to the next world. Thus a monk should reflect on one's own welfare. Anyatvabhavana is that the monk has to think that pure self is separate from the body, senses, relatives, servants and worldly riches. This kind of reflection leads to a state of grieflessness. Agucitvabhavana consists in reflecting on impurity of body. The body itself is made out of impure stuff and it is a dwelling place of impurity. Thus reflecting upon this principle, one should relinquish attachment for the body. The monk has to reflect on repeated births and deaths (samsara). The soul during the range of beginningless time has suffered many births

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and deaths. The same, single soul plays different roles in different births, becoming, mother, daughter, sister and wife and the same Jiva also takes the form of a son, father, brother and even one's own enemy. Thus realising that the nature of the samsara is such, one should meditate on the true nature of the soul whereby there would be an end to transmigration. Asravabhavana consists in reflecting on the root cause of karmic influx. Wrong belief, want of control, negligence four fundamental passions, and psycho-physical activities of mind, speech and body, lead to karmic influx and bondage of the soul. Reflecting on these root causes of karmie inflow, the monk has to try to stop this inflow of karmic matter. Reflection on stoppage of influx of Karma is known as Samvarabhavana. The monk has to reflect on the process of stoppage of inflow of karmic matter through controlling the activities of mind, speech and body which are the main causes of karmic inflow through goo bad deeds, and cultivation of the habit of carefulness, obseryance of work. Reflection on the accumulated Karmas is known as Nirjarabhavana. Rigorous penance is the main cause of eradication of stock of Karmas. Meditating on the form, material and nature of the world, one should reflect on the expansion (lokavistara) of the Universe which is constituted by the upper, middle and the lower" regions. The monk' has to contemplate on the fact that, he has been born repeatedly in different regions reaping the consequences of one's own actions. Repeated reflection on this principle, destroys the wordly attachment and eradicates the stock of Karma. Reflection upon the religious virtues, (which are the main cause of destroying Karma and means of liberation) is called Dharmasvakhyatabhavana. This path of Dharma is preached by Jinas for the benefit of mundane souls. The monk who meditates on these religious virtues crosses the ocean of Samsara. Reflection on the difficult task of attaining Right faith is called Durlabhabodhibhavana. It is very difficult to have birth among the human beings. Even after that, obtaining birth in a good family, favourable country, long life with pnysical perfection, good faith, teacher, and Scriptural study, which are rarities among the rarities, still one may find it very difficult to attain perfect knowledge. So one should concentrate respectfully on the cultivation of faith, knowledge and conduct which lead to liberation. It is very clear that these Bhavanas serve as potent factors leading to spiritual development. The monk reflecting on these principles, realises the transitory nature of the worldly things. This idea automatically reduces monk's attchment to worldly objects. Then he tries to obtain permanent happiness directing his attention to practice and observance of religious disciplines and vows, which alone is the sole means of

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20 liberation. Dhyana-meditation : Process of meditation, like other systems of Indian schools of thought occupies the most important position in the scheme of Jaina ethics. The conception of Meditation (Dhyana) differes from one system to another, but they all recognise the importance of meditation. Meditation is considered one of the most important internal austerities to be performed by a Jaina monk. This is the supreme means of self-realisation. Dhyana means concentration of mind on a particular 69 obiect. Dhyana may be auspicious or inauspicious. On this basis it has been classified under the four heads; Arta, Rudra, Dharma and Sukla. First two are inasuspicious, cause of human bondage and the latter are auspiciuos, chief means of self-realisation. Artadhyana is constantly thinking on the separation of beloved person (istaviyoga), loss of an object of desire, the association with an undesirable thing or person (anistasamyoga), bodily suffering (vedanajanita) and envy (nidanajanita). This kind of dhyana is the result of three inauspicious Lesyas (black, blue, and grey). This dhyana, though agreeable in the beginning, yields bad result in the end. Rudradhyana is considered to be the worst kind of dhyana. It is the absorption of the mind in hims and other forms of sin, and delighting in acts of cruelty, hood, theft and the hoarding of wealth. These two kinds of dhyan a are obstacles in the way of self-realisation, thus known as inauspicious (aprasasta) dhyanas and so they are to be avoided. Dharmadhyana is the instrument in developing knowledge of the pure self and of engendering the spirit of non-attachment (Pr. 245). It is contemplation on such an object which assists the attainment of liberation from bondage of Karmas. This is divided into four kinds: Ajnnvicaya, Apayavicaya, Vipakavicaya and Samsthanavicaya. Meditation on the right meaning of Scriptures, taught by Jinas is known as Ajnavicaya(Pr. 247) and contemplation on the cause of asrava-inflow of Karmas, result of wordly pleasures, hardships, as obstacles in the way of liberation is Apayavicaya. It is repeated reflection over the adequate ways and means of liberating the soul from the clutches of wordly suffering caused by perverted belief, knowledge and conduct, and also comtemplation on the means of ascending the ladder of spiritual advancement. Meditation on the effects of auspicious and inauspicious Karmas is known as Vipakavicaya(248). Samsthanavicaya means meditation on the nature of substances and form of the universe. This kind of dhyana helps the aspirant to realise his position in the universe and inspires the individual 63

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a suitable for meditation. These four kinds of dharmadhyanas prepare ground for sukladhyana-a higher type of meditation Sukladhyana is advanced stage of meditation. It implies pure self-contemplation in the highest sense. It is called Sukla, because it emerges when the filth of passions has been destroyed or has subsided. It is also of four kinds: Prthaktva-vitarka-vicara, ekatva-vitarkavicara, suksmakriya-pratipati and vigatakriya--nivitti. In the prathaktva-vitarka-vicara state of meditation all the three types of activities of mind, speech and body continue and the aspirant shifts his meditation from one kind of activity to another, from one substance to another and from one modification to another. In the ekatva-vitarkavicara only one of the three yogas (activities) persists and there is no shifting from one object of thinking to another. In this state of meditation, oneness displaces manyness. In this state the monk meditates on one substance, or on atom, or modification of substance with the assistance of only one kind of yoga. These two types of Sukladhyana are performed by spiritually well-advanced monks to obtain the state of Kevalajnana. The yogi or a monk, conquering attachment and aversion, unaffected by wordly gain and loss, obtaines yathakhyatacaritra practising these two kinds of Sukladhyana he roots out the deludingkarmas (mnohaniya) which are the root cause of karmic bondage and cycle of births and deaths (Pr. 257-8). Umasvati beautifully describes the process of destruction of mohaniya Katmas, in the following manner : In the first stage (monk) reduces the four kinds of passions which are known as anantanubandhi kasaya (which were existing upto this time from biginningless time. When he reaches the first two kinds of Sukladhyana he can destroy) then in the second stage, he annihilates mithyatva mohaniyakarmi Which is the root cause of complete wrong belief and in the third misramohaniya or samyaktva-mithyatva which is mixture of some degree of wrong belief and some of truth. In the fourth he destroyes samyaktva mohaniya, which covers the right faith and truth due to udaya (rise) of pure mohaniyakarma. In the fifth and sixth stages be annihilates apratyakhyaniya (which hinders partial self-discipline) and pratyakhyaniya (which obstructs complete renunciation) passions (8 kinds of), respectively. Again in the seventh stage, he destroyes the neuter sex passions; and female sex passions in the eigntth. In the ninth stage joking, liking, disliking, sorrow, fear and disgust are annihilated, in the tenth, follows the destruction of the male sex-passions and of the sanjvalana passions -anger, pride and deceit and sanjvalana grced respec. tively. After this he reachas the bighest stage (12th) in the series

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the state of non-attachment (vitaragata). In this stage mohaniya Karmas are completely destroyed. This is known as chadmastha vitaraga stage. After remaining an antarmuhurta in this stage simulteneously, destroying two types of abscuring Karmas (jnanavarana and Darsanavarapa) and power hindering Karmas (antaraya) and attains infinite, glorious, incomparable, excellent, un-obstructed (or undisturbed) state of perfect knowledge (Kevalajnana) and becomes omniscient without fail (Pr. 267-8). This st:ge is known as the stage of Sayogikevali characterised by the total destruction of the four kinds of Ghatiya Karmas (jnanavaraniya, darasanavaraniya, mohaniya and antaraya). He becomes knower of all things, past, present and future(Pr.269.) This is known as Sayogikevali state, since, it is accompanied by psychophysical activities (yoga) and Kevalajnana (Omniscience). Due to the existence of aghati-karnas, viz., feeling, age--determining, name-determining, and family determining, the soul has association with body. But the Kevali is not affected by any type of actions and passions. He performs the dispassionate vocal, and physical activities which cannot affect him. The Kevali wonders for some time on earth, preaching right way for the benefit of common mass and then prepares for the final bodiless liberation (Fr. 271). In case, if feelingdetermining, name-determining and family-determining Karmas exceed age-determing Karma, they are brought in line with the age-determining Karma by means of Samudghata-the process known as Kevali-samudg. hita(Pr. 272). Samudghata is performed by a Kevali to equalise the duration of all the four aghatiya Karmas. Eight Samayas (=minutest part of time), are required to perform Samudghata. The process of Samudghata is like this : The Kevali, when he resorts to Samydghata in the first Samaya he emanates the pradesas of his soul, and turns them into a mace (danda) which touches both the upper and lower ends of the universe (loka). In the second samaya, he converts this muce into a door (kapita) which is long eastwards and westwards. In the third samaya he constructs a churning stick (manthana) by extending the pradegas of the soul employed in the creation of this door into north and south directions. In the fourth samaya, he fills in the gaps therein and thereby prevades the entire universe (Lokavyapi). In this manner, in these four samayas the Kevali equalizes the four aghati Karmas. Then, in the fifth, sixth, seventh and eighth he restores the pradesas of the soul used for filling gaps, for creating churning stick, the door and the mace. Then his pradesas of the soul pervade his normal body(Pr. 273-4). After retiring from Samudghata, the Kevali proceeds to annihilate activities of mind, speech and body (Yoganirodha, Pr. 277). First, he annihilates gross and subtle activities of mind. Then stops, subtle as well as gross vocal activities. Then he engages himself in the third type

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of Sukladhyana-Suksmakriyapratipati where only the subtle physical activities remain and all types of mental, vocal and gross physical activities cease. Then he stops subtle physical activities also. After that, the Kevali enters the vigatakriyanivitti-state of dhyana in which all activities are stopped(Pr. 280). The soul is reduced to three fourth of its previous volume as a result of this process of yoganirodha(Pr. 281). The soul shines in its intrinsic luster, all Karmas exhaust and the Keveli reaches the state of Sailesi (motionless state), in the time taken for pronouncing five small letters(Pr. 283). In this state he destroyes even the smallest germs of karmic particles and simulteneously annihilates, ayu, vedaniya, nama and yotra Karmas, throws up his body, and goes stright above, reaching the top of the universe he obtains Siddhahood. It is clear that the whole set of ethical disciplines is prescribed as the means of liberation. The aspirant who devotes himself in observing these vows, rules of conduct, penance and dhyana, slowly eradicates his passions, destroys the ghatikarmas and obtains liberation while yet alive. He enjoyes the liberated state while in the embodied state. He is ideal saint, teacher and guide to the society. Here, Jainism shows the ideal way of life. And finally, when the force of age-determining Karma (ayuhkarma) which holds the body and soul together is exhausted, he throws up his body and immediately goes upwards, ascends to the Siddhasila, to reside there for ever free from the karmic bondage and beyond the suffering of transmigration. This is called final liberation or moksa. ACARA OF THE HOUSEHOLDERS The austere life of a monk is indeed extremely difficult and rare souls dare to observe it. It is practically not possible for laymen to adopt this path. Thus, for the benefit of laymen, another easy path is shown and it is known as Sravakadharma-duties of householder. The common man is expected to observe certain vows and disciplines and to gradually train himself for the ardous path of asceticism. Reaching perfection in the Householder dharma is considered as a gate-way to non-attachment (vairagya) and complete renunciation. i Pragamarati is primarily addressed to the life of a monk. The acara of the householders occupies a subordinate position to that of a monk. It devotes only seven verses(Pr. 302-8) to describe the duties of the householder. Here Umasvati does not give exhaustive details about these rules which are already explained in Tattavarthasutra and Svopajnabhasya. He just enlists, these rules in this work. But its important contribution to householder duties is that it promises laymen to attain Svarga (heaven) as a reward of their good conduct, and also promises that the laymen reaching perfection in practice of these household

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duties, becoming completely detached from wordly attachment attain moksa or Siddhapada within eight births(Pr. 308). The rules prescribed for householders are divided into twelve vratas (vows) viz. panca anuvratas (five small vows). Three are gunavratas (virtuous vows), four siksa vratas (disciplinary vows). The householder has certain family and social responsibility. So he cannot observe the great vows (mahavratas) in an absolute manner like an ascetic. In this case, the great vows are prescribed with limitations and qualifications. Householders are expected to observe five small vows (anuvratas)partial observance of the five moral principles of non-violence, truth, non-stealing, celibacy and limited non-acquisition. He should not voluntarily injure any beings, tell lies, steal other's property; he should restrict his sexual desire to his married wife and may not gratify his lust with other women and not covering for other's property and putting a limit to one's own possessions. In addition to these main vows, there are certain supplementary vows known as gunavratas, which discipline the external movements and increase virtues and the siksa vratas, which emphasise on internal purity and are preparatory to the discipline of an ascetic life. These supplementary vows are collectively known as Sialvratas (vows of conduct). Gunavratas are three in number, viz., Digvrata, desa. vakasikavrata and anarthadancaviramana. Digvrata, consists in fixing the limits of one's own movements in the ten directions. The householder has to put restriction on his movements, wordly activities to fixed points in order to avoid, violence to the maximum extent. Desavakasikavrata is limiting one's own movements to the region determined by certain villages and as renouncing the rest of the places. It is meant to minimise one's own greed and to limit worldly activities for a fixed period only. Anarthadanda viramana consists in taking vow not to commit purposeless sin, such as, thinking ill of others, preaching evil of thers, uselessly breaking the boughs of trees, supplying weapons to attack, reading and listening to imporper literature and so on. Siksavratas are divided into four viz., samayika, posadha, upabhogaparimanya and atithisamvibhaga (or Dana). Samayika consists in spending a certain amount of time in a day in sitting at a perticular place, reading Scriptures, praying and self meditation. Pausadha vow is prescribed to have control over food. The householder has to perform fast on certain days to purify his soul. While on fasting he has to study Scriptures, meditate on their meanings, worship Jinas and sadhus. He has to observe strict celibacy on these days. Upabhogaparimanyavrata means putting limitations to the use of objects of worldly enjoyment, such as food, drink, ornamemts, bed, seat, purfume and so on. Dana-vrata or atithisamvibhagavrata consists in sharing one's own possession with others. The householder is expected

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25 to earn his livelyhood in a just way and share it with holy monks a pious householder. It also includes serving of the Sadhus, sick and needy people. In addition to these main rules the householder is expected to parctise many rules such as offering salutation to the Jinas, guras and monks; establishment of Jina Temples and daily worship of Jinas. These major and minor vows should be observed regularly by the householder. In addition to the abovementioned twelve vows, there is another very important vow which is to be observed by the householder either in special circumstances, i. e., when the householder is not able to observe religious vows on account of unavoidable bodily infirmities and the like or on the occasion when the time of natural death has been known in all probability. That is known as Samlekhanavrata in which step by step everything is renounced by abandoning food, fear, dissatisfaction and sorrows etc. and give up the body. It is a kind of invitation to voluntary spiritual death. It should be practised mentally, vocally and physically. Practising all these vows, the householder obtains heaven after death and perfection of these householders duties make them perfectly pure and lead them to liberation within eight births. VI PHILOSOPHICAL ASPECT OF PRASAMARATI PRAKARANA : Though the central topic of Pragamarati is mainly ethical, the erudite writer deals with almost all the important philosophical principles such as Tattvas, Substances, Syadvada, theory of Karma and so on. Tattvas are the fundamental principles on which Jaina philosophy rests. These tattvas form the metaphysical background of Jaina ethics. In the absence of knowledge of realities, self-realisation is an impossible task. Any amount of moral practice is futile without knowing the nature of reality. Thus metaphysics and ethics are the two sides of the same coin. Metaphysics deals with the theoretical aspect of nature of reality while, ethics with practical side of it. Ethics is a means to realize the nature of reality. It is this close relation between philosophy and ethics that led the Jaina thinkers to introduce nine fundamental principles in their system. These tattvas deal with the cause of samsara (cycle of births and deaths) and release from this chain of mundane life. The insight into the nature of these tattvas is considered to be the beginning of ethical and spiritual life. An unflinching faith in these tattvas is called Right path-samyak darsana (Pr. 222). Firm faith in and knowledge of these tattvas are of primary importance for an aspirant of liberation. These nine fundamental principles are as follows :

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26 Jiva (soul), Ajiva (non-soul), Punya (merit), Papa (demerit) Asrava (inflow of karmic matter), Samvara (stoppage of karmic influx), Nirjara (annihilation of stock of Karma), Bandha (bondage of Karma) and Moksa i. e., total annihilation of Karma (Pr. 189). The first two of the tattvas deal with the nature and enumeration of the eternal realities and remaining seven with the interaction between two of these substances, namely, soul and non-soul. Jiva-the soul is the first important principle, without which all other principles lose their significance. It is the self which is bound and it is the self which seeks freedom from bondage. Thus it is of utmost importance to have knowledge of nature of the self prior to the knowledge of other principles. There are two aspects of Jiva-noumenal and phenomenal. In its former aspect, it is enternal being without beginning and end, pure consciousness, free from taint of Karma, but with regard to both its births and deaths in which it is united with the karmic matter since beginningless past, it has both beginning and end. Consciousness is a characteristic mark of the soul (Pr. 194). Empirical Jiva consists of faith (darsana), knowledge (jnana), conduct (caritra), power (virya) and disciplinary virtues (Siksaguna) (Pr. 218). Jainism subscribes to the view of plurality of souls. Since there are many bodies there are many souls. The souls are of different grades. First of all, these souls are brought under two broad divisions viz., the liberated (mukta) and the mundane souls(Pr. 190). The difference between the liberated souls and the bound ones is that while the former being free from bodily adjuncts, as well as from the limitations caused by the karmic matter, are pure, perfect and are possessed of infinite knowledge, infinite power and bliss and the latter are in a state of bondage of Karma, limited by adjuncts, impure, imperfect and have limited knowledge, owing to their being limited by the karmic matter. The liberated souls live in Sidhaksetra while the Samsari Jivas live in the world. These Samsari Jivas are divided into two sub-groups, viz., mobile (cara) and stationary (acara). Souls can be divided into three types-male, female and neuter. Again, Jivas can be divided into four kinds on the basis of place where they are born, viz., hellish, sub-human, human and gods. The souls also can be divided into five kinds on account of possessing number of senses viz., one-sensed to five sensed Jivas. Stationary (acara) Jivas have only one sense organ, that of touch and they are of five kinds, the earth bodied, the water bodied, the fire bodied; the air bodied and the vegetation (Pr. 192) and remaining

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27 two-sensed to five-sensed are mobile souls. These samsari Jivas can be divided into infinite number on the basis of birth, knowledge, modifications etc. (Pr. 193). Ajiva-non-soul: It is in all respects opposite of Jiva. It is unconscious. It is classified into five kinds viz., dharma (medium of motion), adharma (medium of rest), akasa (space), pudgala (matter) and kala (time). The pudgha has a form (tangible-rupin) and others are devoid of form. (Pr. 207). These five categories constitute the world (universe-loka). The pudgala (matter) is a very imporant category which has malignent influence on the nature of the soul. An apprehension of the nature of ajiva will yield insight into the nature of the material binding force, which is to be shaken of for the freedom of the soul. Freedom from bondage implies the removal of the karmic particles of matter and its result (body etc.) from the Jiva. The good and auspicious actions are called Punya. Those good actions bring peace of mind. The bad deeds, are called Papa, they disturb the peace of mind (Pr. 219). Both these actions are cause of bondage, but from a practical point of view good deeds are preferred to bad ones. The inflow of Karma particles into the soul is called Asrava. Just as water flows into a boat through a hole in it, similarly the asravas represent the channels through which the karmic particles enter the soul, and impede its progress. The fundamental. cause of asrava is the vibratory activity of the soul caused by the action of mind, speech and body. Every action, whether good or bad, opens the door to certain kinds of particles of karmic matter, which may immediately enter into union with the soul. Performance of action with a pure mind, speech and body, leads to inflow of meritorious karmic particles into the soul and bad deeds lead to an influx of demeritorious particles into the soul (Pr. 220). The process of checking the inflow of fresh karmic particles to the soul through the controlling of the psycho-physical activities of mind, speech and body is called Samvara (Pr. 220). The ideal of liberation can be realised only by the stopping and shedding of Karma. Stoppage of inflow of Karma is called Samvara, while, annihilation of the accumulated karmic matter through austerity is called Nirjara (Pr. 221). Merely stopping of the inflow of fresh karmic matter is not enough to obtain liberation, unless the stock of previous Karmas is also not shed away. By austerities, these accumulated Karmas can be annihilated. Bandha is caused by the inflow of karmic particles (karmasantati). Wrong belief, want of control, negligence, passions and activities of mind, speech and body are the cause of this bondage of the soul. Bandha is of four kinds,

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28 according to its Prakrti (nature), Sthiti (duration), Anubhaga (intensity) and Pradesa (mass). Prakrti and Pradesa bandhas are a result of activities of mind, speech and body; anubhagabandha (intensity) results from the passions and sthitibandha is on account of Lesyas (Pr. 37). The state of Jiva which is free from karmic bondage (bandhaviyoga) is called moksa or liberation (Pr. 221). It is emancipation of the soul from the bondage of Karma. This is the state of infinite happiness. In this state the soul transcends the state of worldly pleasures and pains and enjoys its original nature of infinite bliss, knowledge, insight and power (Pr. 289). SUBSTANCE: According to Jaina thinkers, the entire cosmos is composed of real substances of different kinds. Thus the universe has neither any beginning nor any end. The essence of substance consists in its existence (sat), so that whatever is a substance, is real. Substance is defined as that which possesses the three characteristics of production (utpada), destruction (vigama) and permanence (nityatva) (Pr. 204). Substance has its unchanging essence and therefore it is permanent. But it also has its changing modes and destruction. Attributes and modifications blong to substance. Attributes and substance are inseparable from each other. Attributes are essential to substance, while modes are due to accidental changes in the attributes of substance. A substance is permanent in the sense that, its essence is characterised by indestructibility and continuity. But it is also subject to generation and destruction in the sense that some new qualities may suffer destruction (Pr.205-6). A substance then, is permanent (=nitya) in respect of its essential qualities and impermanent in regard to its changing modifications. Umasvati defines substance as possessing origination, decay and permanence (Pr. 204). When a substance, conscious or unconscious originates without leaving its own nature it is called origination. To cite an example, jar originates from clay without leaving the nature of clay. Destruction is the name of leaving the former mode. As for instance, clay leaves its former mode when it becomes a jar. (Pr. 205). Permanence is the essential characteristic of substance which remains unchanged in both the conditions, viz., in origination and decay. It is neither created no destroyed. It is etemal, it is changeless. As for instance, the essential nature of clay remains unchanged among its vari- ous modes. The universe is composed of six substances. The first substance is called Jiva (soul) and the remaining ones are together brought under the single category of Ajiva (non-soul). In this respect Jainism can be called

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29 as an advocate of dualism, it admits two kinds of reality, the Jiva and Ajiva which are obviously contradictorily related to each other. Soul substance is characterised by consciousness and life and nonsoul (ajiva) by the opposite of these. Consciousness is the essential nature of the soul, nonconsciousness is the common feature of the non-soul. The non-soul substance is divided into five kinds: Dharma (medium of motion), adharma (medium of rest), akasa (Space', pudgala (matter), and Kala (time). These together with soul, constitute the six substances of Jainism. They are again classified into astikaya (extended), anastikaya (non-extended). Substances of first kind exist like a body possessing extension. Except time substance all other substances are extended. Time is not extended substance. Again pudgala alone has a form, all other substances are formless (Pr. 207). Dharmastikaya, adharmastikaya and Akasastikaya are ane each, Pudgala, Jiva and Kala are infinite in number (Pr. 214). This universe is, thus, divided into two halves respectively-consisting of the Jivas and the Ajivas. Jiva is spiritual conscious substance. It is spiritual in the sense that it is immaterial, incorporeal and formless (amurta) and distinct from the body and the senses organs. It is coextenscive with the body (svadeha parimana) which it occupies. It is endowed with capacity of knowing, feeling and acting. It is characterised by consiousness, a quality that distinguishes it from all other non-soul substances. It is agent of action. All other substances lack this capacity of action. As an agent of action the Jiva is possessed of freedom of will, The Jiva endowed with freedom of will is capable to choose either path of bondage or path of emancipation. Jainism believes in plurality of souls. Jivas are many in number. Dharma is the principle of motion. It is not used in the sense of religious merit, moral ought. This evaluated word is used in the most unusual sense of the imperceptible medium of motion of matter as well as the soul. It is an ontological reality, constituent of the physical universe. But it does not make the spiritual and the material substance move. On the contrary, these move of themselves. Dharma is only the medium of their motion just as water is the medium of the movement of the fish. While it itself does not move, it provides the movementmedium for substances which have capacity of moving. It is not only devoid of motion, but it is also lacking in all sensible qualities such as colour, taste, smell etc. Dharma is thus, the unitory, incorporeal, imperceptible, immobile, all pervasive and continuous medium of motion.

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30 Adharina (medium of rest) is the counterpart of dharma. It serves as the auxiliary cause of rest. This word is also detached from its usual al or religious significance and is taken to mean the supportor, the helping condition of the rest of stationary things as well as of things in motion. Despite the fact that it is the opposite of dharmi, Adbarma has the same characteristics as Dharma (Pr. 215). It is unitary, eternal, formless, inmobile, co-extensive with mundane space and hence all-pervasive, simple and not atomic but imperceptible, being devoid of sensible qualities. The only difference between Dharma and Adharma then consists in that, whereas former is the auxiliary condition of motion, the latter is the similar condition of rest. Akisa (space) is that in which all things exist. It is eternal, all-pervasive and without form (Pr. 215). It is a single substance, consisting of infinite units called pradesas. Space is divided into mundane space (lokakasa) in which all Jivas, all material objects, dharma, adharma and kala exist and supper mundane space (alokakaca) space beyond the world, in which there exist, no soul, no matter, neither Dharma nor Adharma, and no time (Pr. 213). It is space par-excellence, being completely devoid of any content. Pudgala(matter) etymologically means that which is liable to integration and disintegration. Matter (pudgala) is that substance, which alone undergoes modifications by combinations and dissociations. This process of integration and disintegration does not occur in the other substance. It is of the non-spiritual substances which are extended and as an extended substance it has form-or shape. It has colour, touch, smell and taste. It exists in either of the two forms in the form of atoms. (anus) and in the form of aggregates or mass of atoms (Pr. 208). Atoms are indivisible, indestructible, and corporeal elements of matter. Matter in the aggregate (mass) form (skandha) is the result of the combinat of or integration of atoms. It is capable of modification (parinamaguna) and so is subject to increase and decrease, growth or decay. Atoms have only, unmanifest qualities of colour, touch, smell and taste, while the aggregates (mass) of atoms (skandhas) have all these four qualities and sound as well as the qualities of hardness, softness, heaviness etc. Atom has no pradesa, where as a skandha has more than one and the biggest skandha, having infinite atoms (Pr. 208). Our Karma, bodies, mind, speech, breath and the objects of nature are products of matter and bestower of pain and pleasure and these matters assist the samsari Jivas to take birth and death (Pr. 217). Kala (time) is the cause or circumstance of the modification (parinama) of the soul and other substances. It is a substance, but not an extended substance as are the remaining ones. It is the auxiliary condition of the modifications (parinama) and the continuance (vartana). It is infinite. It is not perceived, but inferred from its characteristics which

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31 make possible modification, continuity, activity (kriya), near and far, now and then (aparatva) (Pr. 218). It is one and indivisible. The entire universe is composed of these six substances. The conception and these classifications of substances of Jaina make it very clear that universe cannot be explained with the help of spirit alone or matter alone or both spirit and matter. The explanation of the universe demands admission of the reality of the spirit and the matter on the one hand and of several other items, including space and time and the media of motion and rest on the other. SYADVADA-THEORY OF NON-ABSOLUTISM : The Jaina philosophers held that everything in the world is complex in structure and as such has many aspects. A thing that is real, has three characteristics of production, destruction and permanence (Pr.204). Every object that seems to be permanent is liable to both production and destruction. Each entity is one in many. That being so, it would be. improper to view a thing in only one of its aspects and to hold, that the knowledge of that thing derived thereby is final. On the contrary, it should be viewed in its manay and various aspects in order that it may be properly apprehended. This view that every object has a multiplicity of aspects is known as Anekantavada, the doctrine of the manyness of real. The doctrine of relativity of judgement (Syadvada) or Seven fold judgement (saptabhanginaya) is the corollary of this doctrine of relative pluralism (Anekantavada). The word 'synt' means relatively speeking and it signifies that every thing of the universe can be looked at from many point of view. Reality has infinite aspects which are all relative, conditional and we know only some of these aspects. Our judgements represent different aspects of the many-sided reality and can claim only partial truth. All our judgements, therefore, are necessarily relative, conditional and limited. 'Syat' or relatively speaking must precede all our judgements. The Jaina logicians distinguish seven kinds of judgment. Each judgement being relative is preceded by the word 'syat'. Thus it is known as Syadvida or Saptabhanginaya (Pr. 204 commentary). These seven forms are as follows : 1. Syadasti Relatively a thing is existent. 2. Syannasti Relatively, a thing is non-existent. 3. Syadasti-nasti Relatively, a thing is both existent and on-existent. 4. Syadavaktavyam: Relatively, a thing is indescribable.

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32 5. Syadasti ca avaktavyam: Relatively, a thing is existent and is indescribable. 6. Syannastica avaktavyam: Relatively, a thing is existent and is indescribable. 7. Syadastica nastica avaktavyam: Relatively, a thing is existent, nonexistent and indescribable. The significance of this Sevenfold judgement is that our knowledge, regarding anything is relative; everything exists from the point of view of its own substance, space, time and form and it does not exist from the point of view of others substance, space, time and form (Pr.202-6). A Jar for instance, exists from the point of view of its substance: clay, its space-the room in which it is, its time, the present moment, and its form or mode which is its particular shape-having narrow neck, broad belly, red colour, etc. The Jar does not exist from the point of view of another substance, say silver or gold, another room, another time and another shape etc. When we affirm these two different standpoints (existent and non-existent) successively we get the third judgment a 'Jar' is both existent and non-existent. If we want to describc its existence and non-existence simultaneously, than Jar becomes indescribable, i. e., neither real nor unreal. This is the fourth judgement. Form of fifth judgement is that, from a particular point of view, the Jar exists and it is also indescribable (Pr.205-com.). Because there is no one word which can describe its existence and non-existence simultaneously. Similarly the statement that the 'Jar' does not exist, and is also indescribable, forms the sixth judgement. Relatively, 'Jar' exists, also it does not exist and somehow it is indescribable. This is the seventh judgement. These three forms of judgements are really combinations of indescribable with 'is' 'is not' and 'is' and 'is not' respectively. The same theory can also be applied to the soul. The soul exists from the aspects of its own substance, space, time and form and while from the point of view of another's substance, non-soul, it does not exist(Pr. 202). CLASSIFICATION OF KNOWLEDGE : Knowledge is classified into immediate and mediate (pratyaksa and paroksa) (Pr. 224). Avadhi, manahparyaya and kevala are the three kinds of immediate knowledge which may be called extraordinary and extrasensory perceptions. They are called immediate (partyaksa) knowledge, because these are acquired not through the medium of senses. Avadhi is clairvoyance. It is direct knowledge of material things even at a distance of space or time. It is called 'avadhi' or 'limited' because it functions within a particular area and up to a particular time. It cannot

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go beyond spatio-temporal limits. Manah paryaya is telepathy, direct knowledge of the thoughts of others. This is also limited by spatio-temporal conditions. Kevalajnana is omniscience. It can be acquired by the person who is devoid of all types of passions and this Kevalajfiana becomes cause of liberation. It is beyond spatio-temporal conditions. Parokya or mediate knowledge is divided into Mati or Abhinibodhaka and sruta. These are acquired by the soul through external agencies. Mati is ordinary cognition obtained by means of sense-perception, and Sruta or testimony is derived from Scriptures or authority. Thus there are five kinds of right knowledge. Besides these five kinds of right knowlege, we have three kinds of erroneous knowledge, mati-ajnana-sensory erroneous knowledge, sruta-ajnana-scriptural erroneous knowledge and vibhangajnana-limited direct erroneous knowledge. Thus knowledge is classified into eight kinds, five of them are right knowledge and latter three are erroneous knowledge(Pr. 225). These are known as eight kinds of determinate knowledge (Pr. 194-5). Consciousness is the chief characteristic possessed by soul. Darsana and Jnana are the two manifestations of concisousness. Darsana is the first stage of cognition where we are only aware of an object. It is known as indeterminate knowledge or formless (anakara upayoga) which is of four kinds : Caksurdarsana-darsana caused by sight, acaksurdar. sana -non visual cognition, avadhidarsana, limited direct cognition and Kevaladarsana-Perfect darsana. The difference between the Darsana and Jnana is that in the former, we have simple apprehension, perception of generalities of things, while in the latter we have conceptual knowledge. Again in the former details are not perceived, while in the latter the details are clearly known. Thus Darsana is called indeterminate while Jnana is called determinate. COSMOLOGY : The Universe is composed of six substances. The universe is situated in space (lokakasa). Nothing but pure space is to be found in the alokakasa (Space beyond universe). The lokakasa contains the remaining five substances, namely, Jiva, Pudgala (matter), Dharma, Adharma and Time. without which there can be no universe. The form of the universe resembles the figure of a man standing with feet apart and the arms on waist. (Pr. 210) This universe is divided into three parts, the lower, middle and the upper, the lower universe having the shape of down facel cup, tre mille one that of a plate or disc and the upper one that of a he nispherical plate (Pc. 211). The lower universe has seven parts, the middle has various parts and the upper region has 15 parts or levels (Pr. 212).

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34 THE DOCTRINE OF KARMA : The doctrine of Karma has been universally accepted in Indian thought. Ordinarily Karma means human deed and is usually conceived by Indian philosophers as leading to the good or bad results in this life aw or life hereafter which the performer of the action is to enjoy or suffer. The soul takes many bodies and goes through the cycle of births and deaths to enjoy the fruits of good and bad Karma. Man is held responsible for all the ills of life due the result of his actions. He is only reaping the consequences of such actions. Indian sages and thinkers, argue, therefore that the endeavour should be to get rid of Karma and to obtain a state where the Karma has no longer any effect. This doctrine of Karma has special significance in Jaina philosopy and is in fact a driving force of this system. Karma is not a mystic force as some philosophers think. It is conceived as something essentially material, forming a subtle-bond of extremely refined matter which gets attached to the soul, as dust gets attached to the oily body. This Karma principle is accepted as the key to the understanding of all the unexplained facts of life and universe. The essence of Karma principle is that every being of this vast universe is guided by its own Karma. The heavenly bodies and even gods are not exceptions. Every event of life is due to the Karma of pervious life. Birth and death, pain and pleasure, suffering, disease, everything is dependent on the Karma. On account of good or evil Karma a leaving creature would be reborn into any species, particularly suited to and measured by the action, from the vilest insect to a god. The soul is perfect in its real state. It has infinite knowledge, insight, power and bliss. But the mundane soul is imperfect and limited by Karma. The subtle particles of matter enter into the soul and make the mundane soul bound and put limitations to its capacity from beginningless time (past). The subtle particles of matter which flow into the soul and cause its bondage, are called Karma. It is Karma that binds the soul to the body. It is caused by the union of the soul with Pudgala (matter). Passions along with wrong belief, attachment to wordly pleasure or want of control, inadvertance and psychophysical activities of mind, speech and body attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul. In bondage, the karmic matter unites with the soul by intimate interpenetration, just as water unites with milk or fire unites with the

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35 red hot iron ball. If oil is spilled on a body, dust will easily adhere to it. Similarly the Jiva which has become sticky by attachment and aversion, gets covered by the Karma particles or the real connection of the Karma with the Jiva like the sticking of the dust on an oily body. The body represents the Jiva, the oil the passsions and the dust the pudgala (matter). This karma-bandha is classified into four types, related to its nature, quantity, intensity and duration. The mundane soul from the beginningless past is under the malige nant influence of passions (kasayas). There are four fundamental passions which are responsible for the defiled state of existence, including transmigration. They are: anger (krodha), pride (mana), delusion and greed (lobha) (Pr. 24). These four passions are the main force in holding the soul in bondage (30-33). These passions obstruct the right belief and hamper the right conduct. These passions accompanied by wrong belief, want of control, negligence and Yoga, are the main cause of eight kinds of Karmabandha. These four passions are divided into sixteen kinds on account of function they are reckoned to perform. So, each passion is of the following four kinds: anantanu-bandhi, apratyokhyanavarana, pratyakhyanavarana and samjvalana (Pr. 259-60). Anantanubandhi passion is that which obscures spiritual right belief and conduct and thereby pre pares the ground for endless mundane career. Apartyakhyanavarana is that which obstructs the partial right conduct. Pratyakhyanavarana is that which obstructs aptitude for complete conduct and allows the existence of right belief partial conduct. Samjvalana passion obstructs the perfeet type of conduct thus thwarting the attainment of Arhatship (i. e. yatha. khyata caritra). Besides these passions, there are nine semi-passions (nokasayas), which are so-called because of their less obstructing nature. They accompany as well as excite the passions. They are: Laughter (hasya); liking (rati); disliking (arati); grief (soka); fear (bhaya); disgust (jugupsa), hankering after women (purusaveda); hankering after man (striveda) and hankering after both the Sexes (na pumsakaveda). Lesya is responsible for the duration of Karmabandha. Legya is defined as that which associates the self with karmic particles (Lisyate, glisyate karmana saha atma iti Lesya). Lesya is said to be that by means of which the soul is tainted with merit and demerit. It is also consi--- dered as colour of the soul, or emotions colouring the soul. Just as o glue is responsible for making colours fast and Sxing them on a canvas, similarly this Lesya is responsible for the length of time of the Karma. bandha. This Lesya is of six kinds : Black (krsna), blue (nila); grey.? (kapota), red (tejasa); Yellow (padma), or pink and white (sukla) (Pr. 38), Jivas are some times classified into six kinds, based on these emotions, All Jivas are swyaed respectively by the influence of black, blue, greyri red, yellow and white. The first three of these Lesyas are inauspicious

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36 and the remaining ones are auspicious. An individual is always swayed by any of the three good or three bad Lesyas. Only the Siddhas are free from the influence of the Lesyas and so they are called Alegins or Gatalesyas. The black, blue and grey Lesyas are the lowest tpye of em tions, through them the soul is brought to misery. The red, yellow and white are the good Lesyas, through them the soul is brought into happi- . ness. The black Lesya is the worst of the three bad emotions colouring the soul. The blue is less evil than the first. The grey may lead men to do evil. The red removes all evil thoughts, through yellow Lesya man controls passions. Love and hatred disappear under the iufluence of white Lesya. Each following one is better than the preceding one and the last is the best. This idea is beautifully illustrated by the following story : Six hungry travellers saw ripe fruits on a Jambu tree and thought of eating the fruits. The first man suggested that the tree be uprooted to eat fruits. The second man told others to chop off the big branches, the third recommended to cut off only the small branches, the fifth advised to pluck the fruits and the sixth advised gathering fruits fallen on the ground. Here, the six persons are under the influence of different kinds of Lesyas. The first one has a black Lasya, the second blue, the third grey, the fourth red, the fifth yellow and the sixth white. The white Lesya is the best and the Jaina religious efforts are directed towards the acquistion of this pure Lesya. Kinds and Nature of Karma : Karmas are classified into eight fundamental types on the basis of their nature : Knowledge obscruing Karma (Jnanavaraaiya), insight obscruing karma (darsanavaraniya), feeling producing karma (Vedaniya), deluding karma (mohaniya), age determing karma (Ayuskarma), body determing karma (nama), heredity determining karma (gotra) and power hinderiny karma (Antaraya). (Pr. 34). Jnanavaraniya, darsanavaraniya, mohaniya and antaraya karmas are called Ghatikarmas as they tend to obscure the real nature of self. These karmas not only lead to worldly misery but also retard the moral progress of the aspirant. These karmas actually affect the attributes of the soul. The remaining four karmas, viz., vedaniya, ayusya, nama and gotra karmas are called aghati karmas, because, these are not directly concerned with obscuring the nature of the soul. In the absence of ghatikarmas they do not retard the moral progress of the aspirant. These eight kinds of karmas are subdivided into many kinds. The Jnanavaraniyakarma which obscures the knowing faculty of the soul is divided into five kinds; viz., matijnanavaraniya, which obscures the knowledge acquired through the senses and the mind, prevents our right conscience and intellect, srutajnanavaraniya

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37: which prevents acquiring any knowledge of Scriptures, avadhijnanava: raniya, which hinders direct knowledge of material objects, manahpary ayajnanavaraniya, which obscrues direct knowledge of the thoughts of others and kevalajnanavaraniya, which prevents us from knowing right way of attaining liberation. Darganavaraniya which prevants us from holiding faith and is of nine kinds, namely, caksurdarsanavaraniya which obscures the physical sight, acaksurdarsanavaraniya which obscures the perceptual power of the four senses (except the eye) and the mind, avadhidarganavaraniya, which hinders the faculty of direct insight of material things, kevaladarsanavaraniya which obscures the right intuition of obtaining liberation, nidra which generates a light, pleasant slumber from which the sleeper is aroused by the clicking of finger, nails or by a slight call, nidranidra which produces a heavy slumber from which the sleeper can be awakened by being shaken violently, pracalakarma, which causes sound sleep which overtakes a person sitting or standing upright, pracalapracala, which causes an exceedingly intensive sleep that overtakes a person while walking and styanagidhi which generates worst type of slumber with terrific vigour through which man may commit horrible crime in the sleep. Vedaniyakarma which produces feeling of pleasure and pain is of two kinds, satavedaniya which leads to worldly pleasures and asatavedaniya which leads to misery. Mohaniyakarma which obscures true faith and right conduct is divided into 28 kinds. First of all it is divided into two Darganamohaniya which infatuates the person so that he looses his discriminative power of distinguishing right and wrong belief and Caritramohaniya which obscures right conduct which is the property of the soul. Again darganamohaniya is: divided into mithyatvamohaniya, which obscures right belief and produces complete wrong belief, samyaktvamohaniya, which obstructs getting complete belief but produces correct partial belief and misramohaniya which produces a mixed belief having some degree of truth and some of falsity. Caritramohaniya is classified into 25 kinds, on the basis of obstruction produced through 16 passions-Kasaya mohaniya and 9 semipassions (no-kasayamohaniya). Ayusyakarma (age determining karma) which determines the length of 3 times of Jiva in the particular form which his karma has endowed him. It is again divided into four kinds determining the age of celestial (deva), human (manusya), animal or or sub-human (tiryag) and hellish beings (naraka). Namakarma, which is the cause of physical diversities is of 42 kinds, such as state of existence (gati), caste, body etc. Gotrakarma which determines the heredity or family is of two kinds that which destines superior heredity (Uccairgotra ) and that which determines the inferior heredity (nicairgocra). Antarayakarma, which obscures the power of the soul is of five kinds, - danantaraya which obstructs charity, labhantaraya, that which obstructs

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38 profit of any kinds, bhogantaraya which hinders enjoyment of a thing which can be enjoyed once, such as food, cloth, etc., upabhogantaraya, which obstructs the enjoyment of something which can be enjoyed again and again, such as clothing, dwelling, bed, etc. and Viryantaraya which obstructs the power of souls and makes a very strong person incapable of exercising his power. In this way karmas are totally of 97 kinds (35-Com.). We have already seen that these are the different kinds of karmas which bind the soul. Release will be gained only when the soul is dissociated from all kinds of karmas. Jainism believes that though the various karmas of man are constantly determining him in various ways, yet there is in him infinite capacity or power of right action by exercising which man can overcome all Karmas and become finally liberated. In fact all kinds of ethical disciplines are prescribed to achieve freedom from clutches of bondage of karma. The soul, weighed down by Karma, travels from life on the mundane level. At first the influx of fresh Karma is to be stopped by observing five vows, samitis, guptis, ten kinds of dharma, reflecting on 12 kinds of Bhavanas, conquering hardships and controlling passions. Then the already existing karma must be exhausted. When this end is achieved, the age old partnership between the soul and matter is dissolved and the soul shines in its intrinsic nature of infinite faith, knowledge and bliss (Pr. 289). Freed of the dead weight of karma, the soul flies up to the summit of lokakasa and remains there ever after. VII COMPARISON BETWEEN AND PRASAMARATI TATTVARTHADHIGAMASUTRA Umasvati Vaca ka is one of the outstanding religio-philosophical personalities in the History of Jaina thought. His works viz., Tattvarthadhigamasutra and Prasamarati are mile-stones in the development of Jaina philosophy. T. S. is purely a philosophical work while Pragamarati is a religio-philosophical treatise of more popular nature and it addresses monks and common men. Prasamarati is undoubtely a post T. S. work which is mainly written for the benefit of lay man. Contents of this work is the same as T. S., but certain improvements are made on T. S. to suit his practical purpose. The author of Prasamarati, using preciselyworded verses, does not feel it necessary to give elaborate accounts of many points which are already exhaustively described in T. S. and Svopajna-Bhasya. There is not only ideological similarity between these. tow works but certain sutras of T. S. are bodily lifted and inserted in

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to the body of the verses. Comparison between some of the important topics of these two works will reveal the remarkable similarity between the two. In the Tattvarthasutra and Bhasya it is said that Right faith, Right knowledge and Right conduct together constitute the path of liberation. 65 All these three aspects must be present in an aspirant, if he is to reach his spiritual goal. If one of them is absent, the path is imperfect. The three together form one path and are to be simultaneously pursued. In Prasamarati, Umasvati repeats it in the same manner, with little change of words to suit his metrical need (Pr. 230). Again firm faith in the nine fundamental principles (tattvas) is called Samyagdargana which can be a natural outcome of Scriptural study 6. Prasamarati not only states the same thing but, bodily lifts up the sutra of the T. S. as it is (Pr. 222). It is said in T. S. that consciousness is the chief characteristic of Jiva and this consciousness is classified into determinate (sakara) and indeterminate (anakara) and each is subdivided into eight and four kinds respectively 67. These ideas are explained in two sutras. These two sutras are summarised in one verse in the Pragamarati(Pr. 194). In T S. knowledge is classified into direct and indirectThe foriner is of three kinds ani the latter is of two types 68. The same classification is accepted by Prasamaratikara (Pr. 224-5). Instead of the word matijnana it uses abhinibodha, which is also used in T. S. as a synonym of matijnana 69. The soul is classified into worldly and liberated and wordly souls are divided and subdivided into many kinds by T. S. and Bhasya 70, which are described in three verses of Prasamarati in the same manner(Pr. 202). Bhava which constitutes the nature of the soul (or aupagamika, ksayika, misra, audayika and parinamika and they are subdivided into 2, 9, 18, 21 and 3 by T. S. and Bhasya 71 ) while Prasmarati in addition to the five accepts one more Bhava which is known as Sannipatika (Pr. 196-7) T. S. defines the substance or Sat as that which possesses the three characteristics of production, destruction and permanence 72. The same definition is beautifully explained in Prasamarati (Pr. 204). T. S. accepts seven fundamental principles 7 3 (tattvas). Punya and papa are included in bandha itself74. While in Pragamarati papa and puaya are accepted as independent tattvas and hence making tattavas totally nine (Pr. 189), six substances are accepted by both T. S. and Pragamarati.75 According to T. S. matter (pudgala) has form and other substances are formless, imperceptible76. Matter (Pudgala) is possessed of touch, taste, smell and colour 77. It consists of numerable, innumerable and infinite parts 78 and it is divided into atomic (anu), imperceptible and molecules

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(Skandha), perceptible. Atom does not consist of parts and hence it is indivisible. Skandha is composed of atoms and forms, the basis of body, speech, mind and vital force and cause of wordly enjoyment, pain and pleasures, life and death 79. Dharma and Adharma are principles of motion and rest, respectively, which help the movement of Jiva and Pudgala 80. Dharma, Adharma, Akasa have one substance each 81. All of them are motionless 8 2. Dharma and Adharma occupy asankhya units of space 8 3. Akasa occupies unlimited units 84. The function of space is to give room to all substance 85. Kala is the auxiliary condition of the continuance, modification, activity now and then86. The same line of thought is found in Pragamarati. (207-8, 213-218). Ten kinds of Dharmas 87, twelve bhavanas 88 (anupreksa) of T. S. are enumerated by Prasamaratikara with little change of order to suit his metrical needs(Pr. 167, 149-62). Four types of karma bandha 89 and their subdivisions of T. S. are accepted by the author of Pragamarati(Pr. 35-6). Definition of tattvas is common to both T. S. and Prasa marati. According to T. S. the auspicious activities of mind, speech and body are the cause of inflow of good karmas and inauspicious activities are the cause of inflow of bad karmasi (asrava). Control of inflow of karma is samvarao2. Stock of karma can be annihilated through penance3. Destruction of all types of karma is moksa or liberation94. These tattvas are defined and explained in the Pragamarati, using similar terms as used in T. S. (Pr. 220-221). Parallel lines are found between T. S. and Prasa marati at several places 95. . Though there is a remarkable similarity of line of thought between T. S. and Prasamarati, the present work differs from T. S. in certain respects. Jivalaksanas (Characteristic of Jiva) are explained in Pragamarati as not only consciousness, but Right faith, Right knowledge, Right conduct, Power and virtue of learning (Pr. 218) as against T. S. which ul as having the characteristic of Consciousness 9 6. T. S. mentions only five characteristic conditions (bhavas) of the soul 97, whereas Pragamarati adds one more bhava, i. e., sannipatika (product of mixed five bhavas), making total six bhavas of the soul (Pr. 196-197). Order of Anupreksas and ten kinds of Dharmas are slightly modified to suit his metrical need. (Pr. 196, 149-162). Again the sthavaras (immobile souls) are counted in T. S. as of three kinds 98, whereas in Pra'amarati, they are counted as of five kinds-those living in the bodies of earth, water, fire, air and vegetable (Pr. 192). Umasvati in this work had made certain improvements on T. S., though the content of it does not go much beyond what is contained in T. S. Instead of seven tattvas, nine tattvas are accepted and explained in detail for the benefit of lay-man. Papa and punya are two more additional tattvas

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41 which are most important from the practical point of view (Pr. 189), Introducing these two more tattvas, it induces laymen to observe good conduct to obtain Svargaloka, in reward of their good conduct(Pr. 301). Again in T. S. only five substances are directly mentioned.99 The substance 'Kala' is separately mentioned as accepted by others 100. But in Prasamarati, Kala is included in the list of Ajivas(Pr. 207). Another very important improvement on T. S. is that while Prasamarati gives the processes of Kevalisamudghata and Yoganirodha, (272-274, 277--280), these are untouched by T. S. VIII COMPARISON OF PRASAMARATIPRAKARANA WITH JAINA AGAMASI01 AND SOME NON-JAINA WORKS Umasvati Vacaka's Pragamaratiprakarana is one of the most important religo-philosophical works in the field of Jaina philosophical literature. Umasvati was a learned Brahmin before conversion to Jaina faith.102 Thus it is quite natural, that he was very familiar with the Brahmanical literature. A Study of Pragamaratiprakarana reveals that Umasvati was not only influenced by Jainagamas, but some of the non-Jaina works have profound impact on him. Umasvati was a profound scholar of Jaina Agamas. The main theme of Prasamarati is taken from these Agamas only. In the beg of the work itself the author makes it very clear by saying that, he is not going to preach any new idea, but repeating the same ideas taught in Jainagamas (Pr. 2). Teachings of Pragamarati are mainly drawn from major Agamas, viz, Acaranga, Uttaradhyayana, Sthananga, Bhagavatisutra, Samavayanga, and Prajnapana. This work is ethical in nature. Most of the teachings are therefore taken from Acaranga. The author clearly instructs the monk to follow the conduct described in Acarangasutra. 10 3 The definition and classification of Jivas, substances, Kasayas, Karmas, Lesyas, Dharmas, Caritra. Jnana, Process of Kevali Samudghata and Yoganirodha which are found in these main Agamas are accepted by Prasamaratikara, without any modification and change. It It is said in Bhagavatisutra and Uttaradhyayana that consciousness is the special charactaristic of Jiva, which (consciousness) is of two kinds-determinate and indeteminate. 104 According to Prajnapana the former is of eight kinds and the latter is of four kinds.105 Uttaradhyayana and Sthananga, classify souls into samsari (mundane) and muktas (liberated) and the former into mobile and immobile, the immobile are of five kinds and so on. 106

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The same definition and classification of Jivas are accepted by Praga maratikara. (Pr. 194-5, 190-92). Again the definition, classification and functions of six substances (Pr. 207, 210, 213-218) are mainly drawn from Uttaradhyayana, Sthananga, Anuyogadvara and Vyakhyaprajnapati.107 Nine fundamental tattvas are mentioned in Uttaradhya yana and Sthananga, which are accepted by our present author, 108 making no philosophical modification as done in Tattvarthasutra.109 Classification of knowledge into direct and indirect and their sub-divisions (Pr. 224-5) are taken from Sthananga, Bhagavati, Anuyogadvara and Nandisutra.110 Bhavas, i. e. characteristic conditions of the soul are counted as six in Sthananga and Anuyogadvara, 111 which are the basis of six kinds of bhavas of Pragamarati (Pr. 196-97). Samavayanga, Bhagavati, Prajnapana and Uttaradhyayana are the main sources of conception of four types of Karmabandhas, eight kinds of karmas and their sub-divisions. 112 Again, conception of four main Kasayas, eight kinds of prides (mada), six kinds of Lesyas, ten kinds of Dharma and five types of Caritra, are found in Bhagavati and Sthananga, Prajnapana, Uttaradhyayana and Samayayanga. 113 Twelve kinds of Bhavanas or Anupreksas scattered in various Agamas are collectively taken together, by our present author, 114 Three jewels are considered as the main path of liberation by almost all Agamas. 118 Process of Kevalisamudghata (Pr. 272-74) is found in Sthananga, Samavayanga, Bhagavats and Prajnapana.116 Yoganirodha (Pr. 277-83) is given in Prajnapana. These comparative points clearly prove the profound influence of Agamas on Prasamaratiprakarana. Umasvati was also influenced by some non-Jaina works. The characteristic modesty of the author, expressed in the beginning of this work (Pr. 3-7) reminds us of Kalidasas modesty, experessed in the beginning of Raghuvamsa, where he says that 'though possessed of scanty powers of speech, I shall describe the family of Raghus, driven as I am, by their virtues to an inconsiderable undertaking". 117 Again, Umasvati's request to the right-minded scholars to welcome his work by judging its merits that can be compared with the idea of Kalidasa expressed in Raghuvamsa, in which he calls upon the connoisseures to scrutinise his work, for, its goodness and badness is to be judged by their word of commendation or condemanation. 118 Again, Umasvati's statement that it is the very nature of right-minded scholars to apprecicate the quality of the work, ignoring its defects (9), reminds us of Kalidasa's statement in Malavikagnimitra, in which he says that sound critics welcome the one (old) or other (new), after proper examination, while a blockhead is guided by another's judgement. 119

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43. The ten kinds of religious vritues (167) which are to be cultivated by a monk can be compared with ten kinds of Samanyadharma (general rules), viz., steadfastness, forgiveness, self-restraint, non-stealing, purity, self-control, wisdom, learning, truthfulness and restraint of anger as described in the Manusmrti. 120 The code of conduct for aspirants of moksa, prescribed in Prasamarati (58-63; 74, 89, 104, 112-120, 130-148 etc.), reminds us of code of conduct for munis, described in Santiparva of Mahabharata, where it is said that the aspirant of emancipation retiring from one's home, regarding gain and loss in the same light, restraining the senses and disregarding all objects of desire even when they are ready for enjoyment, one should adopt a life of renunciation. One should not disparage another, neither with eye nor with speech, nor in thought. One should not speak evil of any person either in or out of his hearing. The aspirant after moksa should abstain from injuring any creature and should not stay in one place, should not confine ones self to one spot, but roam or wander over the world without owning a fixed habitation. He should behave friendly with every creature. One should not go to any house having received previous invitation to dinner. He should content himself with only as much as is barely necessary for keeping his body and soul together. Even that much of food which produces gratification should not be coveted by him. He should not earn either merit or demerit by means of acts. He should be always well-contended, fearless, always engaged in mental recitation of sacred mantras, silent and wedded to a life of renunciation. He should control the rising impulses of works, of mind of wrath, of hunger and of lust. Devoted to penances for cleansing his heart he should never allow the censures (of others) to afflict his heart. One should live, having assumed a status of neutrality with respect to all creatures and regard praise and blame as equal. The muni should restrain his senses from all things and keep himself aloof from all attachments. This indeed is the holiest and the highest path of samnyasa mode of life. 121 Mahabharata asks us to give up attachment and aversion, greed, anger, deceit, pride, violence and to observe truthfulness, non-injury, modesty, forgiveness, straightforwardness, penance, meditation etc., for obtaining the highest good. 122 Even punya and papa, both are considered to be the causes of bondage of the soul and the aspirant can obtain liberation only after exhaustion of both merit and demerit. 133 The style of narrating passions and their consequences in Prasamarati reminds us of narration of Bhisma in Santiparva of Mahabharata. The description (Pr. 121) of ever changing momentary nature of union with worldly prosperity, pleasures and riches, which ends in separation, cause of untold misery is very much similar to the statements

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made by Rama and Bhisma in Ramayana 12 4 and Mahabharat: 128 respeco tively. Some of the verses in this work (Pr. 89, 127, 240) which emphasise the equanimity of mind and sense-control, remind us of some of the verses of Bhagavadgita. 126 The treatment of philosophical principles such as six dravyas and plurality of souls may be compared to the Vaisesika and Sankhya systems. 187 The difference between these systems and Jaina view is that, according to Nyayavaisesikas and Sankhyas although the souls are many, they are without parts and qualities, while Jainism mentions that soul has qualities of infinite knowledge, power and bliss, 128 The theory of Pudgala (matter) which embraces both Arambhavada and Parinamavada, may be called a synthetic representation of the atomic theory of the Vaisesikadarsana and Prakitiparinamavada of the Sankhyas (Pr. 209). Process of Yoganirodha, Samvara and Nirjara (Pr. 277280) remind us of Astanga-- Yoga of Patanjali in Yogasutra. 129The characteristic of Kala as defined in Prasamarati (218) has great resemblance with that mentioned in the Vaisesika darsana. 130 The definition of Sat or Substance (Pr. 204-6) can be compared with Parinaminitya of the Sankhva and with substance of Vaisesika. 131 The characteristic of the soul in liberated state which is possessed of infinite perception, infinite knowledge, infinite power and bliss (Pr. 289) can be compared with the Vedantic Brahman which is Existence, Consciousness and Bliss.132 IX CRITICAL REMARKS ON PRASAMARATI : The distinctive value of this work is that it is by a person in whom saintliness is combined with profound scholarship and insight. The whole work is instinct with the prophetic vision of a seer and the experssion, too, is so lucid and poetical that a new life has been breathed into the dry bones of philosophical and ethical discussion. Umasvati, here, looks no more a dialectical metaphysician. He realised that not all were qualified to study philosoply which requires higher level of intellect combined with profound knowledge of different branches of sciences. It is beyond the reach of common men. This book is wri. tten with the intention to inform common people about the truth of life, as preached by the Jinas. The main object of this work is to point out the practical and scientific path of self-realisation as laid down in the Jinagamas by the Tirthankaras who rose to the highest height of perfection with its aid. This work is not only limited to preach philosophical and moral principles, but also shows true way of life which must

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45 inevitably lead to a vision in which individual realises his own pure, perfect, blissful self-luminous Atman. It teaches that if deliverance is to be achieved, certain moral codes are to be followed and it requires firm faith in the Jinavacana, knowledge of Jaina doctrines and Right conduct. This work has a significant title which substantially indicates the main theme of the subject-matter. The author himself explains the term 'Pragama' occuring in the title of the present work as a synonym of vairagya-non-attachment. It mainly deals with cause of bondage in mundane life and process of attaining absolutely an un-perturbed state of spiritual calmness through complete non-attachmet to wordly objects. Though the central topic is vairagya, there is scope for side-topics which are subordinate, complementary to ceniral topic. This is not a philosophical treatise, but the learned author steeped in Jaina doctrines has stuffed this work with manifold details, whereby this work has become a varitable compendium of Jainism. He deals with these philosophical topics like a moralist poet. Nowehere does the author try to show his profound scholarship and throughout the work he takes the reader into his confidence and sincerely preaches in a homely manner without entering into the dry field of Logical argumentation. The nature of the work is such that, the author never feels the necessity of logical defence of the principles that he is enunciating. The exposition of the subject matter is very systematic and some times he takes recourse to similies to make his teaching effective. His style is very simple, but the current of his expression is very forceful. His explaination of Jaina philosophical and ethical conceptions in simple terms is a special feature of this work. He handles the Jaina teachnical terms and conceptions in a natural and easy manner. Some of the important doctrines of Jainism such as, substance, soul, syadvada, house-holders duties etc., are so precisely told that, the reader feels that many verses are really sutras pregnant with significance. The subject-matter is discussed with such a remarkable dignity, in suitable Arya metre, in lucid and simple manner, that this composition is enough to commemorate the poetic talents of Umasvati. The speciality of this work of the learned author is that, the verses are precisely worded; throughout the work, there is an ease about discussions, simplicity in style, direct appealing nature, spontaneous outcome of thought which are possible only from an author who has tasted the nectar of direct spiritual experience. This work is undoubtedly, an outstanding contribution to Jaina philosophy and Religion.

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FOOT NOTES 1. Tattvarthadhigamasutra (T.S.) with Siddhasenagaaitika, Part-I and II ed: H.R. Kapadia, pub: J.S. Javeri, Bombay, 1926 and 1930. 2. Prasamaratiprakaraha (PRP) with Haribhadra's commentary, Pub: S.D. Lalbhai Jaina Pustakoddhara Samstha; Surat, 1940. 3, Nyagrodhikaprasutena viharata purayare kusumanamni. Kaubhisanina svatitanayena vatsisutenarghyam. T.S. Bhasya-colophon-3. 4. Vacanaya ca mahavacakaksamaga mundacadasisyasyagisyena. Vaca kacaryamulanamnahprathitakirten-Ibid-2. 5. Vacakamukhyasya sivasriyah prakasayasasah prasisyena. sisyena ghosan andi ksamasramanasyaikadasangavidah-Ibid-1. 6. Ibid colophon-5. 7. :Tatha avocad Umasvati Vacakacaryah' - Sarvadarsanasangraha-ed: Umasankara Sharma, Chowkhamba Vidya Bhavan, Varanasi 1964, P. 161. 8. (a) Vacakohi purvavid - T. S. bhasyatika-Siddhsenagani-IX-6. (b) Vacakah Parvadharo abhidhiyate. Sa ca srimunumasvatinama .. mahatarkikah prakarapa pancasatikarta Acaryah suprasiddho abhavat Pancasakavrtti-p. 122. 9. (a) Siddhasenagaai - T. S. bhasyatika IX-6. (b) santisuri - Dharmaratnaprakarana vitti. 10. T. S. bhasya - Colophon-3 11. (a) Vatsiputrad Vatsiputrah' - Brhadaranyaka Upanisad VI-5, 2, 3 and VI. 6-3. 12. Vedic Index of Names and Subjects. Vol. II p. 284. 13. Viprayri vatsagotre abhudihacchatrapure pura. Samantanantasamanta pursatallo nypastada-History of Mediaeval Hindu India, Vol-II, ed: C. V. Vaidya, p. 51, 53. 14. T. S. bhasya--colophon-3.

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47 15. 'Sivadau virakto jinadharmadarsanasakto abbudumasvatih dvijasunuh attavratah suripadamapa, kramat purvaga tavetta Vacakoabhavat-Bhaktamarastotra, verse-11, Commentary by Gunakarasuri, ed: by Muni Sri Sukhsagar. Pub: Jinadattsuri Jnana Bhandar, Surat. 16. History of Indian Logic-Dr. Satiscandra Vidyabhusana, Pub : Moti lal Banarasidas, Delhi, 1978, p. 168. 17. (a) Die cresetze derweltage schichte, Dr. H. Piper, p. 118. (B) A study of the T. S. with special reference to the authorship and date -Dr. Suzuko Ohira. Pub : L. D Institute of Indology, 1982. 18. (a) T. S. I. 10, 12, 21-26, II. 15-21, 37-49, V. 22, etc. (b) Ibid I. 33, II-52, V-2, VI-1, 5; VIII-1. etc. (c) Ibid 1-12, VII-6, IX-42-46, etc. in these sutras, Umasvati has distinguished, Jaina Conceptions from Nyayavaisesika, Sankhya and Abhidharmakosa of Vasubandhu, respectively. 19. For a detailed treatment of the problem, see the following books (a) Tattvarthasutra, Introduction Sukhlalji, p. 22-33, Pub : L. D. Indology, Ahmedabad. (b) A study of the Tattvarthasutra with bhasya-Suzuko Ohira. 20. Indian Antiquary XX-Pub : Dr. Hoernle, p. 341. 21. 'Tattvartha sastrakartaram grddhrapicchopalaksitam. Vande ganindra sanjatam Umasvami Munisvaram'-T. S. Introduction Sukhlalji p. 17 22. 'Abhudumasvamimunih pavitre vamse tadiye (sakalarthavedi, sutri kstayena jinapranitam sastrarthajatam munipungavena. saprani samraksana savadhane babharayogi kila grddhrapaksan, tada prabhstyeva budha yamahuracarya sabdottaragrddhrapiccham-Epigraphia Carnatica VI. 258. 23. In Nayacakara (5th Century A. D.) certain passages are quoted from T. S. bhasya as a work of Umasvati. 24. Tattvarthasutra bhasya IX-5, 6, 26. 25. Prasamarati prakarana. 114-117, 135-145. 26. lbid 118-119. 27. See A study of the T. S. with bhasya-Suzuko Ohira. 28. (a) Sa ca sriman Umasvatinama Mahatarkikah prakarana pancasati karta acaryah suprasiddho abhavat'-Pancasakavrtti - Abhayadevasuri p. 122.

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48 (b) Pancagata prabandha praneta vacakamukhyan-Pragamaratiprakaranatika-Introduction Haribhdrasuri (12th A. D.) (c) 'Pancasata samskrita prakarana prasiddhah' Vividhatirthakalpa part-I, Jinaprabhasuri, p. 69. 29. (a) Vacakenapyuktam "Yad ragadvesavad vakyam tattvadanyatra vartate. Savadyam vapi yatsatyam tatsarvam anstam viduh-T. S. bhasyatika part-II, VII-9, Siddhasenagaoi. (b) Sthanangavstti, verse 1-8 Abhayadevasuri. (c) Uttaradhyayanavitti X-I Bhavavijaya. (d) Uttaradhyayanavitti II-1-3, III-1-7. santyacarya-p. 95 and 180 respectively, 30. (a) T. S. 1-4, 5-6, 9, 11, 13, 31, 32. (b) P. R. P. 230-31, 222-3, 189-224 etc. For detail information about this subject, see chapter on comparison between T. S. and Prasamarati of the same introduction. 31. Nisithacurni, part-I, gatha-20, bhasya-p. 574, ed : Acarya vijayaprema surisvara, Letho copy, L. D. Institute of Indology, Ahmedabad, No. 1851 p. 168. 32. 'Yatah pragamaratau anenaiva uktam (a) Paramanurapradeso varnadigunesu bhajaniyah (verse 208)-T. S. bhasyatika V-6. (b) "Vacakenatvetadeva balasanjnaya prasamaratau upattam' - Ibid IX-6. This statement refers to 80th verse of Praga marati. (a) T. S. bhasyatika II-1, introduction, III-1 and 6, V-20, VI-23, IX-37. (b) P. R. P. 197, 160, 210-11, 52, 27 and 107. 34. 'Yathoktam anenaivasurina prakaranantare,' and quotes two verses (210-211) from Pragamarati. T. S. bhasyatika III-6. 35. Sanmatitark aprakarana vyakhya I (PRP verse 218) ed : Sukhlal San ghavi, Pub : Gujarat Vidyapith, Amedabad V. S. 1980, p. 64. 36. Purvagatavedina ca umasvati vacakena pranitapravacanonnatihetu pragamarati tattvarthadyaneka mahasastrena-Dharmaratna prakaranav rtti-Gatha 103. pub : Jaina Atmanandasabha, Bhavnagar, V. S. 1970. 37. Following verses from Prasamarati are quoted in D. R. P. V. ;

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49 42. Paribhavya vaddhatikah - P.R.P. Com. Colphon-3. 43. Ibid - Colophon-4. 44. Iha acaryah Srimanumasvati putrah trasitakutarkajanitavitakra samparka-prapancah, pancasata prakarna-prabandha-praneta Vacakamukhyah, samastagvetambarakulatilakah, prasamarati prakarana karane, pravartamanah, etc. PRP. - Introduction to Commentary. 45. The un-known author added one verse (243) which is simply a repetition of 127th verse of the same text. Again, the un-known author omits one important verse ( 276 ) of the text but quotes and comments upon it in the commentary. It is also found that the order of 13th and 14th verses of the text accepted by Haribhadra's are interchanged in the text accepted by an un-known author. 46. Granthagra of Haribhadra suri's commentary is 1800 (i.e. Sadvrtte rastadasasatani), while Granthagra of un-known author's--Comment ary is 2552 (MS-No. 23489-L.D. Institute of Indology, Ahmedabad). 47. Sukhabodhartham samasena '-PRP Com. Colophan-3. 48. Following are some of the alternative readings of the text mentio ned by Haribhadra in his commentary, which are accepted by an unknown author : (a) PRP 51 "Pustikarah" (H). "Tustikarah"-unknown author). (b) Ibid 146. "Upayoga" (H). Upaghata (unknown). It is important to note that the reading 'Upaghata" is accepted by unknown author in his commentary. But the text accepted by him retains the word "Upayoga." It might be a mistake of the copy writer. (c) P.R.P-182. Four words of this verse are found in accusitive cases (dvitiya vibhaktyanta) in the text accepted by Haribhadra whereas same words are found in nominative cases (prathama vibhaktyanta). in the text accepted by unknown author. This is clearly mentioned by Haribhadra in the following manner : "anyetvatra aryayam catvaryapi padani prathama vibhaktyantani vyakhyanti." (d) PRP-221-'Tapaupadhanattu' (H). Tapaupadhanam tu' (un-known). (e) Ibid-245-'Sugamamargasya' (H). 'Sugamaparasya' (un-known). (f) Ibid-286-'Sarvabhavani (H). 'Sarvabhavini' (un-known). 49. 'Dvavimsatyadhikarah mukhya iha dharmakathikayam-PRP. Colo phon-9. 50. Incorrect readings Correct readings (un-known author) (Haribhadra) (a) PRP-61 Silangasahasradharisah' Silangasahasradharine.' -

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(b) PRP-100.-'Parivadatmotkarsacca' (c) Ibid-125-"Tatsarago' (d) bid-136-'Darupamadhrtih (chandobangah) 50 'Parivadadatmotkarsacca.' 'Yatsarago' 'Darupamadhrtina' (chandobhangah) 51. The verse 243 of PRP found in the text accepted by un- known author is mere repetition of 127th verse of the same text with very little change i.e. instead of word 'Dhyana' (127), word 'Virati" (243) is used here. This mistake is not found in Haribhadra's text. Again, the un-known author omits very important verse (276) found in the Haribhadra's text. 52. (A) Following is the list of published editions of Pragamarti. (1) Prasamarati prakarana with Haribhadra's commentary, Pub: S. D. Lalbhai Jaina Pustakoddhara' Samstha-Series 88, 1940, Surat. (2) Prasamarati prakarana with un-known author's commentary and avacuri pub Jaindharma Prasarakasabha, Bhavnagar, V. S. 1966. (3) Prasamarati prakarana with Gujarati translation and explanation by Karpura Vijaya. pub. Jainadharma Prasarakasabha, Bhavnagar, V. S. 1988. (4) Prasamarati with Hindi translation by Padmavijaya, pub. Nirgrantha Sahitya Prakasana Sangha, Delhi 1969. (5) Prasamarati Prakarana (original text only) ed. by M. K. Premchand Ahmedabad V. S. 1960. (6) Prasamarati with Gujarati translation-Karupuravijaya. Mehsana 1909. (B) Following is the list of some of the oldest palmleaf manuscripts : I. Hemacandracarya Jnanamandira-patan (1) Prasamarati with Haribhadra's commentary No. 68. I pages 192 Date of the manucript-V. S. 1298 (1242 A.D.) Size 35.5. 3.7 (2) Vritti only (commentary)-Name of the mentioned). Sr. No. 68-2, more than 300 leaves. Date of the manuscript-1487 V. S. (1431 A.D.) Under the "Prakirnagrantha sangraha' Pracamarati Mulamatra (text only) commentator 1. Sr. No. 22, page 21-30 Date of the Manuscript V. S. 1326 (1270 A. D.) 2. Sr. No. 132 (3) 161 (6) page 1-141 and 61-83, respectively. No date is mentioned. 3. Sr. No. 227 (9) page 180-221 date V. S. 1303 (1247 A.D.). is not

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II. Shantinatha Jaina Bhandara-Khembe prasamarati (text only) 1. Sr. No. 92, Folios 2-27 Total verses 313 2. Sr. No. 107, Folios 78-121 Total verses 313 51 V. These two belong to first half of the 13th Century V. S. 3. Sr. No. 118, Folios 230-352 Total verses 315 Date first half of the 14th Century V. S. 4. Sr. No. 129, Folios 250-270 Total verses 314 Date later half of the 14th Century V. S. iii. Pravartaka Kanti Vijaya Sangraha Baroda. (Sanskrit section) Prasamarati with commentary (name of the commentator is not mentioned). Sr. No. 341, Folios 77 Total verses 352 Tikasloka-3500 No date. iv. Jesalmer Bhandar Praasmarati with commentary (incomplete) Sr. No. 172. P 201 Date 13th V.S. Agali Sheri Bhandar Prasamarati (text only) Sr. No. 4 (10, P-1-41 No date.) 53. T.S. I-1 54. To elucidate this idea Siddhasenagani gives following beautiful analogy of curring illness of the patient. First of all, the patient who is suffering from disease must have unflinching faith in the medicine prescribed by the physician. Secondly, he must have clear knowledge of the medicine of that particular disease and thirdly, he must actually take the medicine and follow the restrictions in the manner of taking food etc. as directed by the physician. Faith in the medicine, knowledge of the medicine and taking the medicine, all these three are necessary to eradicate the disease. Similar is the case of acquisition of spiritual health, which would be secured only by the combination of the three jewels i.e. Right faith, Right knowledge and Right conduct-T.S. bhasyatika-1-1.p-28..

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55. Following are the 22 parisahas : hunger, thirst, cold, heat, insect bites, nakedness, distaste, woman, fatigue from walking, sitting on hard seat, sleeping on hard earth, abuse, beating, begging, failure to get alms etc, disease, discomfort from grass, stone, etc; dirt, respectful or disrespectful treatment, pride of intellect, ignorance, failures in religious practices-T.S. IX-8-9. 56. (a) Sthananga-1-5-16; IV-248. (b) Uttaradhyayana-X-18; XVI-12, XXIII-71 57. T.S.-IX-2; IX-25. 58. T.S. bhasya-IX-2 59. T.S. bhasyatika-IX-2 60. Tattvanucinta anupreksa-Kartikeyanupreksa-1. Ed. A.N. Upadhye, Pub : Rajcandra Jaina Sastramala, 1960; P-1 61. Ibid-1, Commentary 62. (a) T.S. IX-29 (b) PRP-20, 246, 258, 280 63. (a) T.S-IX-37 (b) PRP-246. 64: (a) T.S.-1X-39 (b) PRP-258, 280 65. 'Samyag darsanajnanacaritrani moksamargah' T.S.-1-1. 66. 'Tannisargadadhigamadva-T.S.I-3 67. 'Upayogo laksanam", "Sadvividho asta caturbhedah" T.S. II-8-9 respectively. 68. T.S,-I-9, 11. 12 69. T.S. 1-13 70. T.S. I-10-15. 71. T.S. II-1-2 72. 'Utpadavyayadhrauvayauktam sat-T.S. V-29. 73. T.S. 1-4 74. "Punya papayosca bandhe antarbhavat nabhedena upadanam-T.S. bha syatika-1-4. Siddhasenagaai p.42 75. (a) T.S. 1-4; V-1, 38 (6) PRP-189, 207, 210.

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76. 'Rupinah pudgalah'-T.S. V-4 77. T.S.-V-23. 78. T.S.V-10 79.1.S. V-19, 20 80. T.S. V-17 81. T.S. V-5 82. T.S. V-6 83. T.S. V-7 84. T.S. V-9 83. T-S. V-18 86. T.S. V-22 87. T.S. IX-6 88. T.S. IX-7 89. T.S. VIII-4 90. T.S. VIII-5-6 91. T.S. VI-34 92. T.S. IX-1-2 93. T.S. IX-3 94.T .S. X-3 95. (a) T.S. I-1-4, 9-11, 13, 31-32. PRP-230-1, 222, 23, 189, 224, 27 (b) T.S. II-1-2, 8, 10, 12,-15. PRP 196-7-195, 190-2, 280, 281 (c) T.S. III-1. PRP 212 (d) T.S. IV-1-4, 5-6, 9, 11, 17-18, 19-20, 22, 23, 24, 29, 31. PRP 207, 214, 213, 208, 215, 217, 218. 216, 204-206. (e) T.S. VI-2-4, 249. PRP-157, 220. 100 (f) T.S. VII-12, 16. PRP-178, 303-4 (g) T.S. VIII-1, 4-6, 26. PRP 33, 56, 142, 157, 36, 34, 35, 219 $3 (b) T.S. IX-1, 3, 6-7, 18-20, 37. PRP-220, 159, 221, 167-178, 149-162, 228, 175-76, 246. (i) T.S. X-1, 7, PRP-221, 287, 294, 296, 301. Numbers are arranged respectively. 96. T.S. II-8 97. T.S. II-1

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98, T.S. 11-13 99. T.S. V-1 100. Kalasca ityeke T.S.-V-38 101. References of Agamas are based on 'Suttagame'. Vol. I-II, ed; Pupp habhikku and muni Shri Phulchandji Maharaj, 1953, 1954. 102. (a) T.S. bhasya, Colophon-3 (b) Bhakthamarastotravstti--11,-Gunakarasuri 103. (a) PRP-114-119. (b) Acarangasutra-p. 1-39 104. (a) Bhagavatisutra-II-10. (h) Uttaradhyayana-XXVII-10. 105. Prajnapana-XXIX-1 106. (a) Uttaradhyayana-XXXVI-p. 1050. (b) Sthananga-II-2. 107. (a) Uttaradhyayana-XXXVIII-7-12. (b) Sthananga-2, 4, 5 (c) Anuyogadvara-123, 124. (d) Vyakhyaprajnapti (Bhagavati). VII-10, VIII-9, XIII-4. 108. (a) Uttaradhyayana-XXVIII-1-4. (b) Sthananga-IX-867. (c) PRP 187. 109. T.S.-1-4. 110. (a) Sthananga-II-103, VI-649. (b). Anuyogadvara-I, p. 1086. 111. (a) Anuyogadvara -126-27. 112. Samavayanga-p-316, 383. (b) Bhagavati-1-4, p. 347. (c) Prajnapana-1-2, p. 486. (d) Uttaradhyayana XXXIII-8-25, p. 1044-45 (e) PRP-33-36. . 113. (a) PRP-36-38, 8, 167, 228, 229 (b) Bhagavati-XVIII-4; XIX-1-2; XV-7. (c) Sthananga-I, VI, VIII-X . . .. (d) Prajiapana-XIII, XVII (e) Uttaridhyayana-XXVIII-32, XXXIV-3* (f) Samavayanga-P. 316 383..... ... 114. (a) PRP-149-150; 151, 162 (b) Shananga p. 224.

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55 (c) Uttaradhyayana-X-1-3; XIII-21, XVIII-11-13. (d) Satrakstanga-1-1, II, 31-32 (e) Vyakhya prajnapti XXV-7-802. 115. (a) PRP-230 (b) Uttaradhyayana XXVIII-1-36. (c) Sthananga-III-4. 116. (a) Sthananga-VIII-652. (b) Samavayanga-VIII-7 (c) Bhagvati-II-2-96. (d) Prajanapana-XXXVI-36. | B) Prajnapana-XXXVI-26 117. Raghuvamsam -1-9, ed. Vasudev Laksamana Shastri Panshikar, Nirn aya Sagara Press, Bombay, 1926. 118. Raghuvamsam-I-10. 119. Malavikagnimitram 1-2, works of Kalidasa Vol. I. Ed : C.R. Dev dhar, Motilal Banarasidas, Delhi 1966. 120. 'Dhiti ksama damo asteyam saucamindriyanigrahah. Dhirvidya saty amakrodho dasakam dhramalaksanam. Manusmrti VI-92, Ed. Pt. Har agovinda Shastri, Chowkhamba Sanskrit Series, Varanasi. 1965. 121. Mahabharata Vol. II, Santiparva, Adhhaya 278, ed : Ramacandra Shastri Kinjavadekar, pune, 1932. p. 584 85. 122. Ibid. santiparva 123. (a) Ibid santiparva, Adhyaya 257-37-8 (b) PRP 220 124. 'Sarve Ksayanta nicayah patanantasamucchrayah. Samyogaviprayogan tah maranantanca jivitam'. Ramayana-Ayodhakanda, Sarga 105, verse 16. ed : Shivaramasharama Vasistha, Chowkhamba Vidya Bhavan, Varanasi, 1957. 125. Mahabharata santiparva, adhyaya 330. verse 20. 126, Bhagavadgita II-55-71, V--23, ed : S. K. Belvalkar, Pjb : Hindu Vis vavidyalaya Sanskrit Publication Board, Varanasi 1962. 127. (a) Vaigesikadarsana 1-1-4; III -II-14. (b) Sankhyakarika 18. ed: pt. Sivanarhyana Shastri, Pub. Nirnaya Sagara Press, Bombay 1940. 128. (a) PRP 201, 218, 289. (b) Sankhyakarika 22 (c) Vaisesikadarsana VII-2 129. Patanjala Yogadarsanam 1-1 ed. and Pub: Brahmalinamuni, Dalgiya Mohalla, Mahilakarapura, Surat, 1958. 130. Vaisesikadargana II-II-6. 131. (a) Vaisesikadarsana 1-1-15. (b) PRP 204-206. 132. Satyam, Jnanam, Anantam, Brahma. Taittiriya Upanisad 11-1, Ten Principle Upanisads, Pub: Motilal Banarasidas, Delhi, 1978 p. 280

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prazamarativiSayAnukrama : 1. llh 0 s my s mm h zAstrasya pIThabandhAdhikAraH 2. kaSAyAdhikAraH rAgAdyadhikAraH karmAdhikAraH 5-6. karaNArthAdhikAradvayam madasthAnAdhikAraH AcArAdhikAraH bhAvanAdhikAraH dharmAdhikAraH kathAdhikAraH jIvAdhikAraH upayogAdhikAraH bhAvAdhikAraH SavidhadravyAdhikAraH caraNAdhikAraH zIlAnAdhikAraH 18. dhyAnAdhikAraH zreNyadhikAraH samudghAtAdhikAraH 21. yoganirodhAdhikAraH 22. zivagamanavidhAnaphalAdhikAraH AryAGkaH 1- 23 24-30 31- 33 34- 38 39- 80 81-111 112-148 149-166 167-181 182-188 189-193 194-195 196-206 207-227 228-242 243-245 246-254 255-272 273-276 277-282 283-313 12. 13. 15. 57.

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379 Bagaieaifafarfan prazamaratiprakaraNam / 374 lata 417974: 11811 nAbheyAdyAH siddhArtharAjasU nucaramAzcaramadehAH / paJcanavadaza ca dazavidhadharmavidhivido jayanti' jinAH // 1 // 1. Introduction Victorious are the twentyfourJinas (=Tirthankaras) starting with R$ibhadeva (Lit. the son of Nabhi) and ending with Mahavira (Lit. the son of king Siddhartha), the comprehenders (and teachers, of ten kinds of religious virtues in their final embodied state. 1. jinasiddhAcAryopAdhyAyAn praNipatya sarvasAdhUMzca / prazamaratisthairyArtha vakSye jinazAsanAt kiJcit // 2 // Having bowed to all the Jinas, Siddhas, Acaryas. Upadhayas and Sadhus,3 I shall describe something from Jaina Agamas, in order to fix one's mind (on the path of) detachment. 2. 1. (1) Rsabhadeva, (2) Ajira, (3) Sambhava, (4) Abhinanda, (5) Sumati, (6) Padmaprabha, (7) Suparsva, (8) Candraprabha, (9) Puspadanta, (10) Stala, (11) Srevan, (12) Vacupujya, (13) Vimala, (14) Ananta, (15) Dharma, (16) santi, (17) Kunthu, (18) Ara, (19) Malli, 20) Muni suvrata, (21) Nami, (22) Nemi, (23) Parsva, (24) Mahavira, 2. (a) (1) Supreme forgiveness (Ksanti), (2) Modesty (Mardaya), (3) Straight forwardness (Arjava), (4) Purity (Sauca), (5) Self-control (Samyama), (6) Renunciation (Tyaga), (7) Truthfulness (Satya), (8) Austerity (Tapas) (9) Chastity (Brahma) and (10) Non acquisition (Akincanya). (PRP-167) (b) Manu also speaks of ten kinds of religious virtues : (1) Steadfastness, (2) forgiveness, (3) self-restraint, (4) nonstealing, (5) purity, (6) self-control, (7) wisdom, (8) learning, (9) truthfulness and (10) restraint of anger. -Manusmrti-VI. 92. 3. They are known as Pancaparamesthins. 4. Taina Agamas. Murtipujaka Svetambaras (Icon worshippers) accept 45 Agamas : (1) 11 Angas, (2) 12 Upangas, (3) 10 Prakirnakas, (4) 6 Chedasutras, (5) 4, Mulasutras, and (6) 2 Calikasutras while Sthanakavasi (anti-icon worshipping group) Svetambaras accept only 32 Anamas : (1) 11 Argas, (2) 12 Upangas, (3) 4 Chedasttras, (4) 4 Malasutras and (5) 1 Avasyakasatra.

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prazamaratiprakaraNam yadyapyanantagamaparyayArthahetunayazabdaratnADhyam / sarvajJazAsanapuraM praveSTumabahuzrutarduHkham // 3 // (For men of meagre knowledge) it is very difficult to enter the city in the form of Scriptures of Omniscience, which is richly endowed with gems of infinite similar reading, synonyms, (purport of) meanings, means of knowledge, different view-points and words. 3. zrutabuddhivibhavaparihoNakastathA'pyahamazaktimavicintya / dramaka ivAvayavoJchakamanveSTuM tatpravezepsuH // 4 // Still however, even though, I am destitute of wealth of knowledge of Agamas, without reflecting on my (intellectual) weakness, I wish to enter the city of Jaina Agamas, just like a beggar entering the city in search of fallen grains. 4. bahubhirjinavacanArNavapAragataiH kavivRSairmahAmatibhiH / pUrvamanekAH prathitAH prazamajananazAstrapaddhatayaH // 5 / / Many Scriptural works leading to (the path of) detachment have been composed prior (to this work) by many great poets endowed with lofty intellect who have crossed the ocean of Jaina Scriptures. 5. tAbhyo vimRtAH zrutavAkpulAkikAH pravacanAzritAH kAzcit / pAramparyAduccheSikAH kRpaNa kena saMhRtya // 6 // I am, just like a miser, collecting few grains in the form of words, fallen from those (works of great men), which are based on Jinagamas and which have traditionally become scarce. 6. tadbhaktibalArpitayA mayA'pyavimalAlpayA' svamatizaktyA / prazameSTatayA'nusRtA virAgamArgakapadikeyam // 7 // Inspired by the Agamic devotion though with unbright litele intellectual capacity of mine, I am composing this work which is just the only source of the path of detachment. 7. yadyapyavagItArthA na vA kaThoraprakRSTabhAvArthA / sadbhistathA'pi mayyanukampaikarasairanumAyA // 8 // Even though this work (of mine) has neither respectable por profound distinguished meanings, yet may I be obliged by thoroughly compassionate connoissures.6 8. 5. Kalidasa speaks in similar manner : Raghunamnyayam vaksye tanuvagvibhavo'pi san. Tadgunaih karnamagatya capalaya pracoditah. -Raghuvamsa, I.9. 6. Again this statement of the present author reminds us of Kalidasa's statement in Raghuvamsa : Tam suntah srotumarhanti sadasadvyaktihetavah. Hemnah samlaksyate hyagnau visuddhjh kyamikapi vi. -Raghuvamga, I.10,

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zavasya pIThavandhaH ko'tra nimittaM vakSyati nisargamatisunipuNo'pi vAdyanyat / doSamaline'pi santo yadguNasAragrahaNadakSAH // 9 // The connoissures? are experts in grasping the gist of virtues even (from the things) soiled by defects. Therefore, no opponent though adept in natural inherent intellect will give expression to other excuse (in grasping the virtues of this work). 9. sadbhiH suparigRhItaM yatkiJcidapi prakAzatAM yAti / malino'pi yathA hariNaH prakAzate pUrNacandrasthaH // 10 // Just as the (black) deer shines in the full moon, similarly, even a sapless (work) becomes well-know when connoissures accept it. 10. bAlasya yathA vacanaM kAhalamapi zobhate pitRsakAze / tadvat sajjanamadhye pralapitamapi siddhimupayAti // 11 // Just as child's indistinct speech shines forth (as delightful) in the presence of parents, similarly even chattering in the presence of noble people wins fame. 11. ye tIrthakRtpraNItA bhAvAstadanantaraizca parikathitAH / teSAM bahuzo'pyanukIrtanaM bhavati puSTikarameva // 12 // Even the repetition of those fundamental teachings of Jinas, which are retold by their (immediate) followers (=Ganadharas), acts only as their nurisher. 12. yadvadviSaghAtArtha mantrapade na punaruktadoSo'sti / tadvadrAgaviSaghnaM punaruktamaduSTamarthapadam / / 13 / / Just as there is no fault in repeating (certain) Mantras in order to remove poison, similarly, there is no blemish in repeating the meanings of words (of Jinas), that destroy the poison of attachment. 13. 7. This idea is similar to Kalidasa's idea expressed in Malavikagnimitra : Puranamityeva na sadhu sarvan na capi kavyam navamityavadyam. Santah Dariksanyatardbhajante madhah parapratyayaneyabuddhih. ---Malavikagnimitra, I.2

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yadvadupayukta pUrvamapi bhaiSajaM sevyate'rtinAzAya / tadvadvAgArtiharaM bahuzo'pyanuyojyamarthapadam || 14 | Just as medicine used previously is also again used for annihilation of disease, similarly, meanings of words (of Jinas ) should be used repeatedly to distroy the disease of attachment. 14. vRttyarthaM karma yathA tadeva lokaH punaH punaH kurute / evaM virAgavArtA heturapi punaH punazcintyaH // 15 // Just as men of the world perform, the same duty again and again for livelihood, similarly, (the words of Jinas and Ganadharas), the cause of detachment, should be reflected upon again and again. 15. tAmupaiti vairAgyabhAvanA yena yena bhAvena / tasmitasmin kAryaH kAyamanovAgbhirabhyAsaH / / 16 / / Whichever be the way by which the concept of detachment takes firm root, on that particular way repeated practice should be adhered to physically, mentally and vocally. 16. mAdhyasthyaM vairAgyaM virAgatA zAntirupazamaH prazamaH / doSakSayaH kaSAyavijayazca vairAgyaparyAyAH || 17 // prazamaratiprakaraNam Neutrality (=being unaffected by attachment and aversion), renunciation, detachment, tranquility, calmness of mind, spiritual calmness, destruction of all blemishes (of Karmas), victory over passions, are (all) synonyms of detachment. 17. icchA mUrcchA kAmaH sneho gArdhyaM mamatvamabhinandaH / abhilASa ityanekAni rAgaparyAyavacanAni // 18 // Desire, coveting ( worldly things ), desire (for wordly pleasures), affection (towards particular things ), greediness, egoism, rejoicing (in wordly success) and longing (for wordly objects) are (all) words synonymous with attachment. 18. IrSyA roSo doSo dveSaH parivAdamatsarAsUyAH / vairapracaNDanAdyA naike dveSasya paryAyAH || 19 // Envy, wrath, vices, hatred, reproach, jeolusy, indignation. enmity, excessive anger, etc. are innumerable synonyms of aversion. 19.

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zAstrasya pIThabandhaH rAgadveSaparigato mithyAtvopahatakaluSayA dRSTayA / 8 paJcAsrava malabahulA taraudratItrAbhisandhAnaH ||20|| S 9 kAryAkAryavinizcayasaMklezavizuddhilakSaNairmUDhaH / AhArabhayaparigrahamaithunasaMjJA kaligrastaH // 21 // kliSTASTakarmabandhanabaddha nikAcitagururgatizateSu / janmamaraNairajasraM bahuvidhaparivartanAbhrAntaH // 22 // duHkhasahasra nirantaragurubhArAkAntakarSitaH karuNaH / viSayasukhAnugatatRSaH kaSAyavaktavyatAmeti // 23 // 10 iti zAstrasya pIThabandhaH // 1 // Possessed of attachment and aversion, endowed with impure vision on account of wrong belief, overcome by strong Arta and Rudradhyana (=two kinds of inaspicious meditations) on account of profuse dirt of five kinds of inflow of Karmas;8 (and) being perple. xed on account of characteristics (such as) lack of discrimination between right and wrong, pure and impure, slurred by forms of Kali such as food, fear, greed and copulation; (and) in hundreds of transmigration (=gati) overloaded with the burden of solid fetter of tormenting eight kinds of Karmas, continuously wondering through various transformations (of births and deaths); (and) troubled and tormented by constant burden of innumerable sufferings, being an object of compassion, very thirsty of worldly pleasures, (such a man) is spoken to be full of passions (or fit to be called kasayijiva.) 20-23. Here ends the Introduction 8. Pancasrava Violence, untruthfulness, stealing, sensualism and acquisition.

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atha kaSAyAdhikAraH // 2 // sa krodhamAnamAyAlobhairatidurjayaiH parAmRSTaH / prApnoti yAnanan kastAnuddeSTumapi zaktaH ? // 24 // 2. On Passions Who is competent even to mention the evils met by that (Jiva) which is seized by an un-conquarable anger, pride, delusion and greed ? 24. krodhAt prItivinAzaM mAnAdvinayopaghAtamApnoti / zAThyAt pratyayahAni' sarvaguNavinAzanaM lobhAt // 25 // (In case of such a man) anger destroys affection, pride andihilates humility, delusion destroys confidence and greed destroys all noble virtues. 25. krodhaH paritApakaraH sarvasyodvegakArakaH krodhaH / vairAnuSaGgajanakaH krodhaH krodhaH sugatihantA // 26 // Anger is cause of agony, cause of distress, cause of chains of enmity, (and) destroyer of sugati (=noble state of birth). 26. zrutazIlavinayasandUSaNasya dharmArthakAmavighnasya / mAnasya ko'vakAzaM muhUrtamapi paNDito dadyAt ! // 27 // Which wise man will give, even for a moment, an opportunity to pride, which spoils knowledge, character, humility and is an obstacle in the way of Dharma, Artha and Kama ( = the three objectives of life) ! 27. mAyAzIlaH puruSo yadyapi na karoti kaJcidaparAdham / sarpa ivAvizvAsyo bhavati tathApyAtmadoSahataH // 28 // Even though a treacherous person, does no harm, still he is untrustworthy like a snake, because he is struck by his own faults. 28. sarvavinAzAzrayiNaH sarvavyasanakarAjamArgasya / lobhasya ko mukhagataH kSaNamapi duHkhAntaramupeyAt ! // 29 // How can one, even for a moment obtain happiness being swallowed hy greed which is dwelling place of all sorts of evils and roval road to all the vices ? 29. 9. Koho pii panasei, mano vinayanasano. Maya miattni nasei lobho savvavinasano. Dagavaikalikasutra, Adhyaya-VIII. 40. 12

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kasAyAdhikAraH evaM krodho mAno mAyA lobhazca duHkhahetutvAt / sattvAnAM bhavasaMsAradurgamArgapraNetAraH // 30 // iti kaSAyAdhikAraH // 2 // Thus, being cause of suffering, anger, pride, delusion and greed are the leaders of the difficult path of cycle of births and deaths for all beings. 30. Here ends Chapter on Passions

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atha rAgAdyadhikAraH // 3 // mamakArAhakArAveSAM mUlaM padadvayaM bhavati / rAgadveSAvityapi tasyaivAnyastu paryAyaH // 31 // 3. On Attachment The root cause of these (passions) is the pair of 'I'ness and 'mine'ness. Attachment and aversion are other synonyms of this pair only. 31. mAyA lobhakaSAyazcetyetadrAgasaMjJitaM dvandvam / krodho mAnazca punadvaiSa iti samAsanirdiSTaH // 32 // In brief, the pair of passions, viz., delusion and greed is called attachment (= 'I'ness) and the pair of anger and pride is aversion (= 'mine'ness.) 32. mithyAdRSTyaviramaNapramAdayogAstayorbalaM dRSTam / tadupagRhItAvaSTavidhakarmabandhasya hetU tau // 33 / / iti rAgAdyadhikAraH // 3 // Wrong belief, want of control, negligence and psychophysical activities (=Yoga) are the army of these two (viz. attachment and aversion). These two (attachment and aversion) assisted by this (army) are the cause of eight kinds of Karmabandhas. 33. Here ends Chapter on Attachment etc,

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atha karmAdhikAraH // 4 // 14 sa13 jJAnadarzanAvaraNavedyamohAyuSAM tathA nAmnaH / gotrAntarAyayozceti karmavandho'STadhA maulaH // 34 // 4. On Karma These, knowledge obscuring, insight obscuring, feeling producing, deluding, age determining, body determining, family determining, and power hindering are the fundamental eight kinds of Karmabendhas. 34. paJcanavadvayaSTAviMzatikazcatuHSaTkasaptaguNabhedaH / dviH15 paJcabheda iti saptanavatibhedAstathottarataH // 35 // Again, these eight kinds of Karmabandhas are subdivided into 97 kinds viz., five, nine, two, twentyeight, four, fortytwo, two and five respectively. 35. prakRtiriyamanekavidhA sthityanubhAvapradezatastasyAH / tIvo mando madhya iti bhavati bandhodayavizeSaH // 36 // . Nature of this Karmabandha is manifold on account of its duration, intensity and quantity, and its specific bondage and rise also (become) intense, mild and middling. 36. tatra pradezavandho yogAt tadanubhavanaM kaSAyavazAt / / sthitipAkavizeSastasya bhavati lezyAvizeSeNa // 37 // Of these (four kinds), quantity is on account of psychophysical activities, intensity is the result of passions and duration and enjoyment are on account of Lesya (=colour of the soul). 37. tAH kRSNanIlakApotataijasIpadmazuklanAmAnaH / zleSa iva varNabandhasya karmabandhasthitividhAyaH // 38 // iti karmAdhikAraH // 4 // Black, dark-blue, grey, yellow, red and white are the Lesyas which constitute the cause of length of time of the bondage of Karma, like a glue, which is responsible for firm fixation of painting on canvas.38 Here ends Chapter on Karma

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atha karaNArthAdhikAradvayam // 5- 6 || karmodayAdbhavagatirbha va gatimUlA zarIranirvRttiH / dehAdindriyaviSayA viSayanimitte ca sukhaduHkhe / / 39 / / 5-6. On Cause of Birth and Death Mundane life is on account of rise of Karma, body formation is caused by (this) mundane life, sense-objects are due to (this) body and pleasure and pain result from (contact with) sense-objects. 39. duHkhadvida sukhalipsumahAndhatvAdadRSTaguNadoSaH / yAM yAM karoti ceSTAM tayA tayA duHkhamAdatte ||40|| (The man) who dislikes sorrow and craves for pleasure, fails to visualise right and wrong because (he is) blinded by delusion. He experiences sorrow by whatever action he undertakes. 40. kalaribhitamadhuragandharvatUrya yoSidvibhUSaNaravAdyaiH / zrotrAbaddhahRdayo hariNa iva vinAzamupayAti // 41 // He, whose mind is engrossed in hearing the melodious and sweet sounds of divine musical instruments, sounds ( = jingling ) of women's ornaments, etc., meets with terrible death like a deer. 41. gativibhrameGgitAkArahAsyalIlA kaTAkSavikSiptaH / 17 17B rUpAvezita cakSuH zalabha iva vipadyate vivazaH ||42 || He, who is captivated by objects pleasing to the eye, such as beautiful movements, amorous gestures, bodily hint, (lustful) laughter and charming glance (of women ) perishes like a helpless moth. 42. snAnAGgarAgavartikavarNakadhUpAdhivAsapaTavAsaiH / bhramitamanasko madhukara iva nAzamupayAti // 43 // He, whose mind is confounded by objects of sense of smell, such as (perfumed) bath, (scented ) cosmetics, ointments (josticks). sandle paste, incense, creams and perfumed powders; meets with death like a black-bee (confounded with smell). 43. 1 8 miSTAnnapAnamAMsau danAdimadhurarasaviSayagRddhAtmA / galayantra pAzabaddho mIna iva vinAzamupayAti // 44 // He, who is eagerely longing for the objects of sense of taste, such as savoury food, drink, delicious meats and rice, perishes like a fish tied by the noose of a fish-hook, 44.

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karaNArthAdhikAradvayam zayanAsanasambAdhana puratasnAnAnulepanAsaktaH / sparzavyAkulitamatirgajendra iva badhyate mUDhaH // 45 // The ignorant, who is absorbed in pleasures of sense of touch such as (soft) bed and seat, rubbing (the body ), copulation, bathing, anointing (the body), is trapped like an elephant agitated in the mind by sense of touch. 45. evamaneke doSAH praNaSTaziSTeSTadRSTiceSTAnAm / durniyamitendriyANAM bhavanti bAdhAkarA bahuzaH // 46 // Thus, (these) various defects very often trouble, those who have lost right vision and right conduct which are loved by wise people and who have no control over their unruly senses. 46. ekaikaviSayasaGgAdrAgadveSAturA vinaSTAste / kiM punaraniyamitAtmA" jIvaH paJcendriyavazArtaH ? ||47 || When those (=the deer, the moth, the black-bee, the fish and the elephant) being sick of attachment and aversion, (on account of being) attached to one only of these sense-objects meet with death, then what about the indisciplined Jiva who is tormented by coming under the sway of all the five senses ? 47. na hi so'stIndriyaviSayo yenAbhyastena nityatRSitAni / 20 tRpti prApnuyurakSANyanekamArgapralInAni 20 // 48 // There is no sense-object which (even) oftenly enjoyed can gratify the senses which are ever thirsty and absorbed in various senseobjects (enjoyment). 48. kazcicchubho'pi viSayaH pariNAmavazAtpunarbhavatyazubhaH / kazcidazubho'pi bhUtvA kAlena punaH zubhIbhavati // 49 // | If Some pleasing object, becomes unpleasant on account of its result; some unpleasing object also becomes pleasant after passage of time.49. kAraNavazena yadyatprayojanaM jAyate yathA yatra / tena tathA taM viSayaM zubhamazubhaM vA prakalpayati // 50 // On account of particular reason, whatever purpose is served, how and where, by the same purpose and in the place object is thought of as being good or bad. 50. 21 anyeSAM yo viSayaH svAbhiprAyeNa bhavati puSTikara: 2 svamativikalpAbhiratAstameva bhUyo dviSantyanye // 51 // I

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12 prazamaratiprakaraNam Va An object becomes pleasing to others on account of their interest and the same object is hated by others due to their being attached to one's varied interest. 51. tAvArthAn dviSatastAnevArthAn pralIyamAnasya / nizcayato'syAniSTaM na vidyate kiJcidiSTaM vA // 52 // Truly speaking, there is nothing like pleasing and otherwise for that individual soul which likes or dislikes certain objects now and then. 52. rAgadveSopahatasya kevalaM karmabandha evAsya / nAnyaH svarUpo'pi guNo'sti yaH paratreha ca zreyAn ||53 || (The soul) that is afflicted by attachment and aversion, necessarily incurs bondage of Karmas. Other than this there is not the slightest merit which is beneficial either in this world or life hereafter. 53. yasminnindriyaviSaye zubhamazubhaM vA nivezayati bhAvam / rakto vA dviSTo vA sa bandhaheturbhavati tasya // 54 // The Jiva that imposes good or bad sentiment on sense-objects, that very sentiment whether pleasant or unpleasant becomes cause of bondage. 54. snehAbhyaktazarIrasya reNunA zliSyate yathA gAtram / rAgadveSaklinnasya 22 karmabandho bhavatyevam // 55 // Just as dust clings to the body smeared with oil, similarly bondage of Karma adheres to the soul which has become sticky by attachment and aversion. 55. evaM rAgo dveSo moho mithyAtvamaviratizcaiva / ebhiH pramAdayogAnugaiH samAdIyate karma / / 56 / / Thus, by these-aversion, attachment, delusion, wrong belief, want of control, followed by negligence and psychophysical activities (of speech, mind and body), Karma accumulates. 56. karmamayaH saMsAraH saMsAranimittakaM punarduHkham / tasmAdrAgadveSAdayastu 23 bhavasantatermUlam // 57 // This mundane life is result of Karma (and) suffering is on account of this worldly existence. Thus, indeed, attachment and aversion are the root cause of an uninterrupted series of transmigrations. 57. etaddoSamahAsaJcayajAlaM zakyamapramattena / prazamasthitena ghanamapyudveSTayituM niravazeSam // 58 // This net of abundant accumulation of passions (=dosa) though inspissated, can be completely annihilated by the vigilent and detached Jiva 58.

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karaNArthAdhikAradvayaMbhU asya tu mUlanibandhaM jJAtvA tacchedanodyamaparasya / darzanacAritratapaHsvAdhyAyadhyAnayuktasya // 59 // 24 prANivadhAnRtabhASaNa paradhanamaithuna mamatvaviratasya / navako TyudgamazuddhoJchamAtrayAtrA'dhikArasya // 60 // jinabhASitArthasadbhAvabhAvino viditalokatattvasya / 25 aSTAdazazIlAGgasahasradhAraNe kRtapratijJasya // 61 // 26 pariNAmamapUrvamupAgatasya zubhabhAvanA'dhyavasitasya / anyo'nyamuttarottaravizeSamabhipazyataH samaye // 62 // vairAgyamArgasamprasthitasya saMsAravAsacakitasya / svahitArthAbhiratamateH zubheyamutpadyate cintA // 63 // He who comprehending the root fetter of this (net of passions), engaged in the effort of destruction of this (net), endowed with right faith, conduct, penance, selfstudy and meditation; (and) he who desists from violence, untruthful speech, coveting other's wealth, sensualism and attachment, maintains (his body) by his right only of alms, which is being purified by observing nine rules; [=i. e. (a ) not-injuring the living beings, nor cause others to do it, nor consent to it; (b) neither cooking, nor cause others to do it, nor consent to it; (c) neither buying, nor cause others to do it, nor consent to it ]; (and) he who reflects upon the nature of ultimate things as preached by Jinas, apprehends the nature of basic principles of cosmos, and who has taken a hard vow of adopting eighteen thousand Silangas (= part and parcel of right conduct); (and) he, who obtained unique state of mind, determined on reflecting upon auspicious thoughts, perceives higher and higher speciality, one after another in Samaya (i.e. in five kinds of caritra); (and) he, who is proceeding on the path of non-attachment, frightened by worldly existence and whose mind is attentive to one's own good; in such a Jiva, occurs the following auspicious thought. 59-63. bhavakoTIbhirasulabhaM mAnuSyaM prApya kaH pramAdo me ? | na ca gatamAyurbhUyaH pratyetyapi devarAjasya || 64 // 13

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prazamarasiprakaraNam What an infatuation on my part after obtaining human birth, which is rare in crores of births ? Again, the life that has past does not return, even for (Indra) the god of gods. 64. ArogyAyurbalasamudayAzcalA vIryamaniyataM dharme / tallabdhvA hitakArya mayodyamaH sarvathA kAryaH // 65 / / Good health, life-span, strength, riches, are transitory. (Evera) enthusiasm in religious duty is unsteady, therefore, obtaining that (human birth), in all aspects, effort should be exerted in the ultimate good of one's own self. 65. zAstrAgamAte na hitamasti na ca zAstramasti vinayamRte / tasmAcchAstrAgamalipsunA vinItena bhavitavyam // 66 / / There is no real happiness without the knowledge of) Scriptures and without humility, no Scriptural knowledge is possible. Therefore, aspirant of Scriptural knowledge, must always be humble. 66. kularUpavacanayauvanadhanamitraizvaryasampadapi pusAm / vinayaprazamavihInA na zobhate nirjaleva nadI // 67 // (Such as) birth in good family, handsomeness, good speech, youth, wealth, friends and sovereignity (of man), bereft of humility and detachment does not shine out like a river bereft of water. 67. na tathA sumahA(rapi vastrAbharaNairalaGkato bhAti / zrutazIlamUlanikaSo vinItavinayo yathA bhAti // 68 // The men, who is adorned even with precious clothes and ornaments is not as splendid as that man who has the basic touch--stone of sacred knowledge, conduct, and excellent humility. 68. gurvAyattA yasmAcchAstrArambhA bhavanti sarve'pi / tasmAdgurAdhanapareNa hitakAGkSiNA bhAvyam // 69 // Since (the undertaking of) study of Scriptures depends on teacher (=guru), therefore, aspirant of one's own good, must constantly adore his teacher. 69. dhanyasyopari nipatatyahitasamAcaraNadharmanirvApI / guruvadanamalayanisRto vacanasarasacandanasparzaH // 7 // The touch of sweet words (cool like) sandle-paste, flowing down from the mouth of guru, who is like the Malaya mountain, falls on a blessed person as an extinguisher of the heat of improper conduct. 70.

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karaNArthAdhikAradvayam 15 .. duSpratikArau mAtApitarau svAmI guruzca loke'smin / tatra gururihAmutra ca suduSkaratarapratIkAraH // 71 // In this world, it is very difficult to repay the debt of a mother, father, master and a spiritual preceptor. There in again the debt of guru (=teacher) is very much difficult to be paid either in this life or in the life hereafter. 71. vinayaphalaM zuzrUSA guruzuzrUSAphalaM zrutajJAnam / jJAnasya phalaM virativiratiphalaM 2'cAsravanirodhaH // 72 / / Humility results in desire of learning (of Scriptures) [lit. hearing of Scriptures], in turn this desire of hearing from teacher results in (gaining) knowledge of Agamas. Knowledge (of Agama) has detachment as its reward. In turn, consequence of this detachment is stoppage of inflow of Karmas. 72. saMvaraphalaM tapobalamatha tapaso nirjarA phalaM dRSTam / tasmAskriyAnivRttiH kriyAnivRtterayogitvam // 73 // 28 Stoppage of inflow of Karma leads one to attain power of austerity, and it is seen that austerity annihilates the stock of Karmas. From (destruction of stock of Karmas), all activities cease, in turn, this ceasation of activities leads to Yoganirodha (=i.e. withdrawing the psycho-physical activities of speech, mind and body). 73. yoganirodhAdbhavasantatikSayaH santatikSayAnmokSaH / tasmAtkalyANAnAM sarveSAM bhAjanaM vinayaH // 74 // From this Yoganirodha, chain of transmigrations is destroyed and from this destruction of chain of births and rebirths, liberation is obtained. Thus, humility 10 is the basis of all good. 74. vinayavyapetamanaso guruvidvatsAdhuparibhavanazIlAH / 3 degtruTimAtraviSayasaGgAdajarAmaravannirudvignAH // 75 // Those, whose minds are devoid of humility, engrossed in humiliation of spiritual preceptors, scholars and monks, become fearless as if they were undecaying and immortal through indulgence in momentary attachment to (enjoyment of) sense-objects. 75. 10. Savane nane ya vinnane, paccakkhane ya saffijame. Anasave tave ceva, vodane akiriyasiddhi. -Bhagavatisatra, Satake-II, Uddesa-5.

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prazamaratiprakaraNam kecitsAtaddhirasAtigauravAt sAmpratakSiNaH puruSAH / mohAt samudravAyasavadAmiSaparA vinazyanti / / 76 / / Some people, who indulge only in present life give excessive importance to pleasure, prosperity and taste. They, on account of delusion perish like the Sea Crowll which died due to excessive attachment to meat. 76. te jAtyahetudRSTAntasiddhamaviruddhamajaramabhayakaram / sarvajJavAgrasAyanamupanItaM nAbhinandanti / / 77 // Such people, do not appreciate ambrosia of words of the Omni. scients (though) brought near; which is established by the natural reasonings, (familiar) instances and which is non-contradictory, undecaying and bestower of fearlessness. 77. 11. To illustrate the consequences of greediness, the author mentions the story of a crow. Once upon a time, during rainy season, a greedy crow saw a dead elephant's body and started eating its flesh. Thereafter engrossed in enjoying the flesh, it entered the middle of the elephant's body. But unfortunately, that body of the elephant was carried away by htavy rainy water to the middle of the oceaon. The crow was unaware of this happening. After sometime, gratifying its greed, when the crow came out of the elephant's body it saw nothing but vast ocean. Seashore was far away from its sight. Not seeing any shelter, in confusion the crow sunk or drowned in the ocean and was dead. The lesson of the story is that a monk should not be greedy after food. Otherwise he would meet the same fate which the greedy crow has met with.

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karaNArthAdhikAradvayam yadvat kazcit kSIraM madhuzarkarayA susaMskRtaM hRdyam / pittArditendriyatvAdvitathamatirmanyate kaTukam // 78 // tadvannizcayamadhuramanukampayA sadbhirabhihitaM pathyam / tathyamavamanyamAnA rAgadveSodayod vRttAH // 79 // jAtikularUpabalalA bhabuddhi vAllabhyakazrutamadAndhAH / klIbAH paratra ceha ca hitamapyarthaM na pazyanti // 80 // 33 3 1 32 iti karaNArthAdhikAradvayam // 5-6 // Just as a man with his senses tormented by bilious disorders, entertains wrong notions and takes even savory boiled milk which is mixed with honey and sugar to be bitter; (and) 17 similarly, (persons) agitated by the rise of attachment and aversion, neglect the salubrious and truthful (advise), preached by the wise, out of compassion, which brings good in the end ; (and) blinded by the prides of caste, family, form, strength, gain, intelli - gence, popularity and learning become impotent (=useless) and do not see their own good, either in this life or the life hereafter. 78-80. Here end two Chapters On Cause of Birth and Death

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.... atha madasthAnAdhikAraH // 7 // jJAtvA bhavaparivarte jAtInAM koTizatasahasreSu / hInottamamadhyatvaM ko jAtimadaM budhaH kuryAt ? // 81 // 7. On Pride. Which wise man, who has comprehension of the lower, higher and intermediate (state of) innumerable (Lit. lakhs and crores) births in the revolving mundane world will have pride of caste ? 81. naikAn jAtivizeSAnindriyavinivRttipUrvakAn sattvAH / karmavazAdgacchantyatra kasya kA zAzvatI 5 jAtiH ? // 82 / / On account of Karma, all beings obtain various kinds of births having (different) sense organs. In this (state of affairs) which being would have a permanent caste and (that too) which ? 82. rUpavalazrutamatizIlavibhavaparivarjitAMstathA dRSTvA / ... . vipulakulotpannAnapi nanu kulamAnaH parityAjyaH / / 83 // Looking at the fact that people born even in high families are devoid of beauty, strength, learning, intellect, right conduct, wealth, the pride of family should indeed be abandoned. 83. yasyAzuddhaM zIlaM prayojanaM tasya kiM kulamadena ? / svaguNAbhyalakRtasya hi kiM zIlavataH kulamadena ? ||84 // What is the use of family pride for a man whose conduct is impure ? Similarly, what is the use of family pride for a man who is adorned with his own virtues and good conduct ? 84. kaH zukrazoNitasamudbhavasya satataM cayApacayikasya / rogajarApAzrayiNo madAvakAzo'sti rUpasya ? // 85 // Where is the scope of pride of form (=physical charm), which is the product of semen and blood, which perpetually grows and decays and again which is the abode of disease and old age? 85. nityaparizIlanIye tvaGmAMsAcchAdite kaluSapUrNe / nizcayavinAzadharmiNi rUpe madakAraNaM kiM syAt ? // 86 // Where is the reason to be proud of form which is co be cleansed daily, which is covered by skin and flesh, (and) full of curbidity and which is decidedly perishable ? 86.

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madasthAnAdhikAraH balasamudito'pi yasmAnnaraH kSaNena vibalatvamupayAti / balahIno'pi ca balavAn saMskAravazAtpunarbhavati // 87 // Even a mighty person becmes very weak within a short period (due to diseases) and even weakened also becomes powerful on account of Samskaras (i.e. destruction of power hindering Karma). 87. tasmAdaniyatabhAvaM balasya samyagvibhAvya buddhibalAt / mRtyubale cAvalatAM madaM na kuryAdabalenApi // 88 // With the help of intellectual capacity, therefore, perfectly realising the unsteady nature of physical strength, comprehending one's weakness in face of the power of death, even (a powerful man) should not feel proud though endowed with strength. 88. - udayopazamanimittau lAbhAlAbhAvanityako matvA / / nAlAme vaiklavyaM na ca lAbhe vismayaH kAryaH // 8 // .. Ascertaining gain and loss to be temporal being, a result of rise and annihilation (of benefit hindering Karma) respectively, one should not feel disgusted at loss and experience pride on account of g in 12 89. parazaktyabhiprasAdAtmakena kiJcidupayogayogyena / vipulenApi yativRSA lAbhena madaM na gacchanti / / 90 Great monks never become proud even with abundant gain, that is something which is obtained due to other's favourable nature and which is enjoyable for short period. 90. grahaNodgrahaNanavakRtivicAraNArthAvadhAraNAdyeSu / budhyaGgavidhivikalpeSvanantaparyAyavRddheSu / / 9 / / pUrvapuruSasiMhAnAM vijJAnAtizayasAgarAnantyam / zrutvA sAmpratapuruSAH kathaM svabudhyA madaM yAnti ? / / 92 // adi How can ordinary men of modern time feel proud of their own intellect, knowing the fact that extra-ordinary men of old have the depth of infinite ocean (or vastness) of knowledge about limbs (of knowledge), method and alternatives, which are augmented with infinite modifications and (who were extra-ordinaiy) in the matter of comprehension, teaching, writing new treatise, contemplating on the fundamental principles and quickly grasping the teachings (of preceptors). 91-92. 12. Sukhaduhkhe same krtva labhalabhau.jayajayau. D ie - Bhagavadgita - II. 38.

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prazamaratiprakaraNam dramakairiva caTukarmakamupakAranimittakaM parajanasya / kRtvA yadvAralabhyakamavApyate ko madastena ? // 93 // What is the use of pride of popularity which is obtained, like a beggar through flattery of others, for the sake of self interest. ? 93. garva paraprasAdAtmakena vAllabhyakena yaH kuryAt / tadvAllabhyakavigame zokasamudayaH parAmazati 94 // He, who takes pride in (cheep) popularity which is based on favourable nature of others, will be seized by multitude of grief, once that popularity disappears. 94. mASatuSopAkhyAnaM zrutaparyAyaprarUpaNAM caiva / zrutvA'tivismayakaraM ca vikaraNaM sthUlabhadramuneH / / 95 // samparkodyamasulabhaM caraNakaraNasAdhaka+1 zrutajJAnam / labdhvA sarvamadaharaM tenaiva madaH kathaM kAryaH ? / / 96 / / Listening to the story of Masatusa13, various kinds of meanings (of some sutra) of Agamas and Sthulabhadramuni's 14 amazing body transformation into lion); ( and ) having obtained knowledge of Agamas, the annihilator of all kinds of prides, which is easily obtainable by association (with the wise) and efforts, and which causes the accomplishment of the fundamental and sub-qualities; how can one feel proud of that very knowledge (of Agamas). 95-96. 13. The stories of Masatusa and Sthulabhadra Muni, mentioned in this verse are often quoted in Jain literature to preach that no one should be proud of one's own knowledge and even one who has no sastric knowledge may obtain Kevalajnana simply by firm faith and penance. Masitusa was born in a low-caste family (abhira). He was not a learned man. Because of his good qualities, he was initiated into Jain monkhood by a great spiritual teacher. His teacher, knowing his inability in Sastric lore, instructed him to concentrate only on two words, viz., 'Ma rusa' and 'Ma tusa', i.e., not to be angry and not to be contended by worldly things respectively to obtain Kevalainana. Masatusa was not even able to pronounce these two words properly. But he was having unflinching faith in the words of his Guru. He started reciting and coacentcating only on two words, viz., Masa and tusa omitting 'ru' and 'ma' respectively. This incident became responsible for his name as Masatusa. Co-monks and others made fun of his ignorance. But unmoved by any kind of fun or distur.' bance, he performed twelve years penance with firm faith and btained Kevalajnana ia the end. This story tells us that for attaining highesi (Continued)

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madasthAnAdhikAraH eteSu madasthAneSu nizcaye na guNo'sti kazcidapi / kevalamunmAdaH svahRdayasya saMsAravRddhizca // 97 / / Ultimately, there is not the slightest virtue in all these sources of pride. And (if any), that is only one's own mental agitation and augmentation of mundane life., 97. jAtyAdimadonmattaH pizAcavadbhavati duHkhitazceha / jAtyAdihInatAM parabhave ca niHsaMzayaM labhate // 98 / / He, who is mad with prides of high family etc. becomes distressed in this life like a Pigaca 15 and definitely attains birth in lower caste in the life hereafter. 98. knowledge it is not necessary that one should be wellversed in all Sastras. It also tells us that even a knowledgable person would not get liberation without firm faith. 14. Sthulabhadra Muni's story is often mentioned to tell that one should not to be proud of one's own knowledge and at the same time one should not inisuse it. Sthulabhadra Muni was a disciple of Bhadrabahusvami and a great Master of Dasa purvas. He was also having some Siddhis attained by Yogic method. But he became very proud of his knowledge. Once Sthulabhadra Muni's sisters came to meet him at his hut where he used to sit and meditate. To show bis power of knowledge, Sthulabhadra Muni transformed himself into a lion and sat on his seat. His sisters, seeing a lion in their brother's seat, being afraid, reported this to Sthulabhadra's Guru, viz., Bhadra. bahu. Bhadrabahu immediately understood that his disciple has become proud of his knowledge and was misusing it. Being pained by Sthulabhadra's behaviour, Bhadrabahu stopped imparting knowledge of the remaining four Purva literature, But after repeated request of the Sangha he taught Sthulabhadra but did not reveal the secret of four Purva. So, on account of pride of his own knowledge, Sthulabhadra was deprived of real kno ledge of the remaining four Purvas So, pride of knowledge is fuitile. 15. This story mentioned by Haribhadra in his commentary on Prasama. rati seems to be of vulgar type. According to him the story runs like this : once upon a time, there lived a brahmin known as suci. pisica. He was proud of his own caste. Overcome by the ghost in the form of purity, he left the crowded city, caine to a lonely island and started living in it. Co-incidently in that island a merchant was living since long due to destruction of his ship. That island was only (Continued)

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prazamaratiprakaraNam sarvamadasthAnAnAM mUloddhAtArthinA sadA yatinA / / AtmaguNairutkarSaH paraparivAdazca santyAjyaH // 99 / / Thus, the monk who is desires to destroy the root of all kinds of prides, should give up entirely pride of one's own virtues and reproach of others. 99. paraparibhavaparivAdAdAtmotkarSAcca badhyate karma / nIcairgotraM pratibhavamanekabhavakoTidurmocam // 10 // In every birth, by the contempt and slander of others and selfpraise, one is destined to be bound by inferior heredity determining Karma which is difficult to be free from innumerable crores of births. 100. karmodayanivRttaM hInottamamadhyamaM manuSyANAm / tadvidhameva tirazcAM yonivizeSAntaravibhaktam / / 101 // The lower, the higher and the middle (state of) human life results from rise of (heridity determining) Karma. Similarly (the state of) the life of lower beings is distributed on account of difference in one or the other origin. 101. dezakuladehavijJAnAyurbalabhogabhUtivaiSamyam / dRSTvA kathamiha viduSAM bhavasaMsAre ratirbhavati ? // 102 // How does attachment to worldly existence take place in the minds of wise people, when they observe an unevenness of place, family, body, learning, life span, strength, enjoyment and riches in this world. 102. full of sugarcanes. The Merchant was living only on sugarcane juice and passing human dirt in the form of pieces of Jaggery The Suci. pisaca Brahmin, thinking that it is sugarcane product (that human dirt passed by a merchant), daily eating and living peacefully. But one day accidently, while moving on the seashore he met a merchant and also came to know while conversing with him that what he was eating (thinking as sugarcane product) was nothing but human ditt. He became very sad, because he came to a lonely place to maintain purity but what exactly happened was reverse of it. Thereafter he left that place immediately.

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madasthAnAdhikAraH aparigaNitaguNadoSaH svaparobhayabAdhako bhavati yasmAt / paJcendriyabalavibalo rAgadveSodayanibaddhaH // 103 // He, who totally disregards virtue and vice and is fettered by rise of attachment and aversion, weakened by power of five senses, becomes tormentor of both himself and others. 103. tasmAdAgadveSatyAge paJcendriyaprazamane ca / zubhapariNAmAvasthitihetoyatnena ghaTitavyam / / 104 // In order to attain the auspicious resultant state, therefore, one must strive with effort afforsaking attachment and aversion and conquering the five senses. 104. tatkathamaniSTaviSayAbhikAkSiNA bhoginA viyogo vai / suvyA phulahRdayenApi nizcayenAgamaH kAryaH // 105 / / (The Jiva) therefore, which is engrossed in worldly enjoyments (should constantly) think as to how it can get itself detached from covetedness of undesirable sense objects. Even with this deep bewilderment of the mind Jiva should definitely (get engrossed in) studying the Agamas. 105. AdAvatyabhyudayA madhye zRGgArahAsyadIptarasAH / nikaSe viSayA bIbhatsakaruNalajjAbhayaprAyAH // 106 // The (enjoyments of) sense-objects appear like festivals in the beginning, inflame the sentiments of erotic and humour in the middle (at the time of enjoyment) and become full of disgust, pathos. bashfulness and fright at the end. 106. yadyapi niSevyamANA manasaH parituSTikArakA viSayAH / kimpAkaphalAdanavadbhavanti pazcAdatidurantAH // 107 // Even though, these objects during the course of enjoyment yield at most mental satisfaction, they become very dangerous like eating the kimpakaphala (which is very sweet but kills the enjoyer at the end). 107.

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24 prazamaratiprakaraNam yadvacchAkASTAdazamannaM bahubhakSyapeyavat svAdu / viSasaMyukta bhukta vipAkakAle vinAzayati // 108 / / tadvadupacArasambhRtaramyakarAgarasasevitA viSayAH / bhavazataparamparAsvapi duHkhavipAkAnubandhakarAH // 109 / / Just as sweet meal mixed with poison, though (prepared) with eighteen kinds of vegetables, various sweets and drinks, kills the enjoyer at the end; (and) similarly, sense-objects enjoyed with excessive attachment which is beautified by heap of flattery and meekness are causes of experience of affliction even in hundreds of series of births. 108-109. api pazyatAM samakSaM niyatamaniyataM pade pade maraNam / yeSAM viSayeSu ratirbhavati na tAn mAnuSAn gaNayet / / 110 // Those who are attached to enjoyment of sense-objects even in the face of fixed (in the case of divine and hellish beings) and un fixed (in the case of human and lower beings) death at every step, shall not be considered human beings. 110. viSayapariNAmaniyamo mano'nukUlaviSayeSvanuprekSyaH / dviguNo'pi ca nityamanugraho'navadyazca saJcintyaH // 111 // iti madasthAnAdhikAraH // 7 // One should always reflect upon (how) abstinence is possible from consequences of enjoyment of sense-objects, which pleases one's mind. He should also constantly reflect upon infinite and blemishless virtue (i.e. Great vow.) 111. Here ends Chapter on Pride

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. atha AcArAdhikAraH // 8 // .... iti guNadoSaviparyAsadarzanAdviSayamUcchito hyAtmA / bhavaparivartanabhIrubhirAcAramavekSya parirakSyaH // 112 / / The Jiva stupefied by enjoyment of sense-object on account of observing contrariety between virtue and vice (i e. virtue as vice and vice as virtue) is to be fully protected by those who are afraid of transmigrations, by grasping and practising code of conduct (prescribed by Acaraiga). 112. samyaktvajJAnacAritratapovIryAtmako jinaiH proktaH / paJcavidho'yaM vidhivat sAdhvAcAraH samadhigamya: // 113 / / Rigbt faith, Right knowledge, Right conduct, austerity and vigour are the five kinds of right conduct, preached by Jinas. This (right conduct) is to be observed in due order. 113. SaDjIvakAyayatanA laukikasantAnagauravatyAgaH / zItoSNAdiparISahavijayaH samyaktvamavikampyam // 114 // One has to protect six kinds of Jivakayas (.e. all beings) and has to renounce attachment to tradition of worldly relatior.s (such as father. mother, son etc.). Hardships (such as cold, heat etc.) must be conquered and one should have unflinching faith (in words of Jina). 114. saMsArAdudvegaH kSapaNopAyazca+5 karmaNAM nipuNaH / vaiyAvRttyodyogastapovidhioSitAM tyAgaH / / 115 / / One should feel afraid of mundane life, think over the right means of annihilation of Karmas, serve gurus and elders, perform pedance in accordance with injunctions and renounce (association) women. 115. 46 vidhinA bhakSyagrahaNaM strIpazupaNDakavivarjitA zayyA / - IryA bhASADamvarabhAjanaiSaNA'vagrahA:" zuddhAH // 116 / / sthAnaniSAvyutsargazabdarUpakriyA parAnyo'nyA' / paJcamahAvratadADhya vimuktatA sarvasaGgebhyaH // 117 / /

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26 sAdhvAcAraH khalvayamaSTAdazapadasahasraparipaThitaH / samyaganupAtyamAno rAgAdIn mUlato hanti // 118 // AcArAdhyayanoktArthabhAvanA caraNagutahRdayasya / na tadasti kAlavivaraM yatra kvacanAbhibhavanaM syAt // 119 // Alms should be accepted in accordance with the rules (prescribed in Acaranga); that place is to be used to sleep which is disassociated from women, animals, eunuch; carefulness (Lit. purity). must be maintained in respect of walking, talking, clothing, utencils, procurement of provisions and taking food; (and) (monk) should choose right place to dwell, to perform meditation (or study), for evacuating bowels, etc and (he) should be detached from sounds and beauty (form). He (monk) should serve (other monks) in reciprocal manner. He should have firm faith in five great vows and must be completely free from all kinds of attachments; (and) this code of conduct for monks narrated in eighteen thousand words (in Acaranga) observed in due order roots out the attachment etc.; and for him (that monk) who is whole-heartedly engrossed in observing the teachings described in Acaranga, there is never any slit of time, where he will meet with defeat. 116.-119. paizAcikamAkhyAnaM zrutvA gopAyanaM ca kulavadhvAH / saMyamayogairAtmA nirantaraM vyAvRta: 50 kAryaH // 120 // prazamaratiprakaraNam 120. After hearing the story of ghost' (pisaca) and the story of protecting the virtuous woman17 (Lit. daughter-in-law), one must constantly keep ones own self busy in observing self-restraint. 16. The pisaca story is like this: long ago a merchant subjugated a ghost on the basis of power of Mantra. The ghost put a condition, that the merchant should give quick orders to carry out works. And if he failed to do so, he would meet with destruction. The merchant accepted its conditions and ordered the ghost to build a beautiful house filled with gold, silver, grains and so on. Within a few minutes, the ghost completed all these works and asked the Merchant to give order for some other work. Merchant was very clever and thought (Continued)

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diventatag .! ". spurfaafio auf Hafarafaggar: a pa a 37979#1: : faqaturar: 1187811 8 All kinds of (worldly) prosperities of mortals are of the nature of changing every moment, cause of untold misery and all unions ending in separation.18 12 1. bhogasukhaiH kimanityairbhayavahulai: kAGkSitaiH parAyattaiH / nityamabhayamAtmasthaM prazamasukhaM tatra yatitavyam / / 122 / / .. What is the use of sense-object enjoyments which are transcient, dreadful, desired (again and again) and which are dependent (on external objects) ? In this matter, therefore, an attempt should be that this ghost should be taught a lesson. He ordered the ghost to dig long bamboo in the ground and asked it to ascend and descend until he gave the next order. While doing so the ghost became tired and accepted its defeat and requested the merchant to release him. It also promised him to come for help whenever the merchant remembered. The lesson of the story is that a monk constantly engage himself in performing religious duties, so that he would have no time to think about wordly matters. 17. A young beautiful lady of a rich merchant family, whose husband was in a foreign country for merchandise, had no work to do at home because her mother-in-law was looking after household responsibilities. It is rightly said that 'Idle Mind is shelter for ghost of ideas...'. This idle young lady asked her girl friend to bring a handsome young man for her compiny. But her girl friend was very good in nature and truly a well-wisher of her friend. She secretly informed this bad intention of her friend to her father-in-law to save her friend from family destruction. In turn the father-in-law of her friend asked his wife to engage the daughter-in-law in household duties. Being completely engaged in maintaining household works, that young daughter-in-law was hardly getting any time even to sleep. She completely forgot about having company of a young man. The story tells that if a monk should constantly engages self in performing religious duties, he would not be disturbed by any worldly thought. 18. Sarve ksayaata nicayah patananta samucchrayah. . Samyogah viprayogantih maranantam ca jivitam. Ramayana-Ayodhyakanda-105. 16. him.

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prazamatiprakaraNam made to obtain happiness of spirituel calmness, which is eternal, undaunted and depends on one's own self. 122. yAvatsvaviSayalipsorakSasamUhasya ceSTrayate 1 tuSTau / tAvattasyaiva jaye varataramazaThaM kRto yatnaH // 123 // It is, far better to exert that much sincere effort to control the sense-organs than to endeavour to the same extent to gratify the sense-organs which are covetous for their objects. 123... . yatsarvaviSayakAGkSodbhavaM sukhaM prApyate sarAgeNa / tadanantakoTiguNitaM mudhaiva labhate vigatarAgaH // 124 // The soul, full of attachment acquires happiness born of the covetousness of all sense-objects. Multiplied by infinite crores is the happiness that a detached soul easily acquires. 124. 52 iSTaviyogApriyasamprayogakAGkSAsamudbhavaM duHkham / prApnoti / yatsarAgo na saMspRzati tadvigatarAgaH // 125 // The attached person suffers from sorrow which springs from thought of separation (from beloved ones) and association with undesirable ones. (But) detached person is not touched at all by this sorrow. 125 prazamitavedaka yasya hAsyaratyaratizokanibhRtasya / bhayakutsAnirabhibhavasya yatsukha tatkuto'nyeSAm // 126 // How is it possible for others to obtain that happiness which is acquired by that soul after controlling the hankering after (women, men and neuter); passions, and being undisturbed by mockery, liking, dislikings and grief; and unaffected by dread and reproach. 126. samyAdRSTiAnI dhyAnatapovalayuto'pyanupazAntaH / taM na labhate guNaM yaM prazamaguNamupAzrito " labhate // 127 //

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29 AcArAdhikAraH A wise (monk) mentally agitated, even though endowed with right faith, right knowledge, meditation and austerity will not be able to acquire that virtue which a person who has resorted to tranquility (i.e. who is detached) attains to. 127. naivAsti rAjarAjasya tatsukhaM naiva devarAjasya / yatsukhamihaiva sAghorlokavyApArarahitasya / / 128 / / Neither sovereign nor God of gods, can possibly attain to that happiness which a monk detached from worldly activities acquires in this life itself. 128. santyajya lokacintAmAtmaparijJAnacintane'bhirata: / 57 jitaroSalobha madana: " " sukhamAste nirjvara : 58 sAdhuH // 129 // A (real) monk giving up worldly warries, engrossed in the reflection on the realisation of self; conquering greed, anger and lust, and being free from fever of (anger, etc.) dwells happily. 129. yA ceha lokavArtA zarIravArtA tapasvinAM yA ca / saddharmacaraNavArtAnimittakaM tad dvayamapISTam // 130 // In the case of monks, both the worldly life (i.e. going for food, water, etc.) and preservation of body (i.e. healthy body) are desir. able (i.e. approved by the Scriptures) if they are for the performance of religious duties. 130. lokaH khalvAdhAra: sarveSAM dharmacAriNAM " yasmAt / tasmAllokaviruddhaM dharmaviruddhaM ca santyAjyam // 131 // Since, the world (or society) is the supporting ground of all religious minded monks, that should be given up (in reality) which is against the (norms of) society and religion 131. deho nAsAdhanako lokAdhInAni sAdhanAnyasya / sadhdarmAnuparodhAcasmAlloko'bhigamanIyaH // 132 //

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prezamaprakaraNa . The body is expedient (co perform religious duties), and its means (food for sustenance) are dependent on society (i.e. householders). Thus society should be approached without prejudice to the religious path. 132. ald11798181 Hafa 977 da ta afect: svayamapi tadoSapadaM sadA prayatnena parihAryam // 133 // A monk has always, to avoid that path of fault with special effort by one's own self, by (following) which (society) tesco es un serviceable and full of hatred. 133. piNDaiSaNA niruktaHkarupyAkarapyasya 2 yo vidhiH sUtre / grahaNopabhoganiyatasya tena naivAmayabhayaM syAt // 134 / / Injunction about the acceptable and non-acceptable (of) food is described in aphorism of pindaisana (of Acaranga). Following that (rule, in accepting and enjoying food, etc.), there is no fear of disease. 134. vraNalepAkSopAnavadasaGgayogabharamAtrayAtrArtham / pannaga ivAbhyavaharedAhAraM putrapalavacca / / 135 / / 135. The (monk) should take food only to observe restraint (sustaining body, not for enjoyment), just like applying the ointment on wou applying oil on axils, and like a snake (which swallows food without attachment to its taste) and (story of) eating flesh of a daughter 19 (to sustain life). 19. This story is mentioned by our author to tell that the monk should take food only to preserve his body which is a means to perform religious duties. A monk should not be greedy after food. He should be detached completely even from the food which he takes. Just as merchant Dhanna seth and his sons, took flesh of one's own daughter and sister respectively, killed by Cilatiputra in the forest to preserve their lives, similarly a monk should take food only to preserve his body to observe religious duties.

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bhacArAdhikAraH guNavadamUcchitamanasA tadviparItamapi cApraduSTena / 05 67 dArUpamadhRtinA bhavati kalpyamAsvAdyamAsvAdyam // 136 // 66 Like a wooden stick tasty food is to be accepted (by monk) without any attachment to it and (in the same way), tasteless food without any aversion. 136. 68 kAlaM kSetra mAtrAM 8 svAtmyaM dravyagurulAghavaM svabalam / jJAtvA yo'bhyavahArya bhuGkte ki bheSajaistasya ? / / 137 // 9 Where is the necessity of medicines for him (a monk) who takes food after comprehending time (proper season ), place, quantity, constitu. tion of body, heaviness and lightness (of food material) and one's own capacity (to digest ). 137. piNDaH zayyA vastraiSaNAdi pAtraiSaNAdi yaccAnyat / kalpayAkarUpyaM saddharmade harakSAnimittoktam || 138 // Everything that is described (in Scriptures) about acceptable and non-acceptable in respect of food, resting place, cloth, utensils, etc. are to preserve the physique of genuine religion. 138. kalpyAka plyavidhijJaH saMvignasahAyako vinItAtmA / doSamaline'pi loke praviharati munirnirupalepaH // 139 // 31 (That) monk, who has knowledge of rule of acceptable and nonacceptable (of food etc.), who is assisted by (other) wise monks, (or also who is assisted by non-attachment ), and by nature humble, moves unaffected (by passions), in this world, which is soiled by passions.. 139. yadvatpaGkAdhAramapi paGkajaM nopalipyate tena / dharmopakaraNabhRtavapurapi sAdhuralepakastadvat || 140 / / Just as a lotus, born in mud is unsmeared by it, similarly, the monk, possessed of materials for performing religious duties is un-affected by those things. 140.

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prazamaratiprakaraNam yadvatturagaH satsvapyAbharaNavibhUSaNeSvanabhiSaktaH / tadvadupagrahavAnapi na saGgamupayAti nimranthaH // 14 // Just like a horse, though adorned with decorating ornaments is unattached (to them), similarly, the Nirgrantha (who is free from all kinds of worldly knots), though possessed of (religious) materials is unattached to them. 141. granthaH karmASTavidhaM mithyAtvAviratiduSTayogAzca / tajjayahetorazaThaM saMyatate yaH sa nirgranthaH // 142 // Eight kinds of Karma, wrong belief, want of control, inauspicious activities constitute all knots. He who sincerely tries to win over this is called Nirgrantha. 142. 73yajjJAnazIlatapasAmupagrahaM nigrahaM ca doSANAm / kalpayati nizcaye tatkalpyamakalpyamavazeSam / / 143 // 74 That thing is, ultimately acceptable (to a monk) which helps (to gain) knowledge, (to follow right) conduct, (to perform) austerity and which annihilates the passions. All other things are (to be treated as) un -acceptable. 143. yatpunarupaghAtakaraM samyaktvajJAnazIlayogAnAm / tatkalpyamapyakalpyaM pravacanakutsAkaraM yacca // 144 / / That thing which is though acceptable, becomes un-acceptable (for monks), if it obstructs (or weakens right faith, right knowledge and right conduct and the acceptance of which is the cause of contempt of Jinagamas. 144 kizcicchuddhaM kalpyamakalpyaM syAt syAdakalpyamapi kalpyam / piNDaH zayyA vastraM pAtra vA bheSajAdhaM vA // 145 / / Even pure and acceptable (things such as) food, resting place, cloth, utensil or medicine, etc. (may) become un-acceptable (on account of some reason) and un-acceptable things may also become acceptable ... (due to certain circumstances). 145.

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AcArAdhikAraH 76 dezaM kAlaM 75 puruSamavasthAmupayoga zuddhi pariNAmAn / prasamIkSya bhavati kalpyaM naikAntAtkalpate" kalyam // 146 // C A thing becomes acceptable (only) considering thoroughly, place, time, man, stage of life, utility (and) auspicious result. Nothing bec-. omes acceptable or unacceptable from one-sided angle. 146 taccintyaM tadbhASyaM tatkAryaM bhavati sarvathA yatinA / nAtmaparo bhayabAdhakamiha yat paratazca sarvAddham // 147 // A monk, should, indeed, reflect upon, speak and perform the deeds, which do not become cause of sorrow for ones own self and for others in this life and life hereafter and in all times to come.147 sarvArtheSvindriyasaGgateSu vairAgyamArgavineSu / parisaMkhyAnaM kArya kArya paramicchatA niyatam // 148 // 33 ityAcArAdhikAraH // 8 // A monk, indeed, who is an aspirant of highest truth (Moksa) has senses and to reflect upon all the objects which are attached to which are obstacles in the path of non-attachment. 148 Here ends Chapter on Code of Conduct

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atha bhAvanAdhikAraH ||9|| bhAvayitavyamanityatvamazaraNatvaM tathaikatA'nyatve / 79 azucitvaM saMsAra: karmAsrava saMvaravidhizca // 149 / / On Reflection 78 (A monk) should reflect, upon transcient nature of the world, helplessness, loneliness, separateness of the self from non-self, impurity (of the body), cycle of births sand rebirths, inflow of Karmas and stoppage of inflow of Karmas; 149 nirjaraNalokavistaradharmasvAkhyAtatattvacintAzca / boghe sudurlabhatvaM ca bhAvanA dvAdaza vizuddhAH // 150 // Shedding of stock of Karmas, constitution of the universe, nature of true religion, difficulty in obtaining enlightenment, which are (called) twelve pure Bhavanas (reflections). 150 iSTajanasaMprayogaddhiviSayasukhasampadastathA''rogyam / dehazva yauvanaM jIvitaM ca sarvANyanityAni / / 151 // An union with beloved people, prosperity, worldly pleasures, riches, and health; body (form ), youth, and even life, are all transitory. 151 janmajarAmaraNabhayairabhidute vyAdhivedanAgraste / jinavaravacanAdanyatra nAsti zaraNaM kvacilloke // 152 // In this world, which is pestered by fear of birth, old age (and) death, devoured by disease and pain, there is no resort except words (teachings) of the great Jina. 152 80 ekasya janmamaraNe gatayazca zubhAzubhA bhavAvarte / tasmAdAkAlikahitamekenaivAtmanaH 1 kAryam || 153 // (In this whirle-pool of cycle of births and deaths) Jiva is all alone while being born, and alone when he dies. One alone has to take a birth in the lower and higher worlds. One has, therefore, to act alone. with regard to one's own permanent happiness. 153

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mAvanAdhikAra: anyo'haM svajanAtparijanAcca vibhavAccharIrakAcceti / yasya niyatA matiriya na bAdhate taM hi zokakali : // 154 / / (A monk) who constantly thinks that I am' distinct from (my) relatives; servants, riches and (one's own)body, is unaffected by Kali in form of grief. 154 azucikaraNasAmarthyAMdAdhuttarakAraNAzucitvAcca / dehasyAzucibhAva: sthAne sthAne bhavati cintyaH // 155 / / The impurity of body should be reflected at every part of it, on account of its having capacity to make pure (thing) impure and due to its impurity of root cause (i. e. birth from semen, flesh, and blood) and preceeding cause (i. e. cause of development from mother's milk, which originates from food that is eaten by mother). 155 mAtA bhUtvA duhitA bhaginI bhAryA ca bhavati saMsAreM / vrajati sutaH pitRtAM bhrAtRtAM punaH zatrutAM caiva // 156 / / In this cycle of births and deaths (the same saul) becomes mothet (in one birth) daugheter, sister, and wife (in some other births). Again (the same soul] becomes son, father, brother and even enemy [in some other birth]. 156 mithyAdRSTiravirata: pramAdavAn yaH kaSAyadaNDaruciH / .. tasya tathAsravakarmaNi yateta tannigrahe tasmAt // 157 / / He, whose interest lies in wrong belief, want of control, negligence, passions and psycho physical activities (invites) inflow of karmic particles. Thus, attempt should be made to control inflow of Karmas. 157 yA puNyapApayoragrahaNe vAkkAyamAnasIvRttiH / susamAhito hitaH saMvaro varadadezitazcintyaH // 158 // One has to reflect on the stoppage of inflow of Karma, which is [nothing but] that tendency of speech, body and mind which does not allow [inflow of] merit and demerit [into soul]. This is taught by Jina and becomes beneficial when well-meditated upon. 158

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36: prazamaratiprakaraNam yadvadvizoSaNAdupacito'pi yatnena jIryate doSaH / / tadvatkapicitaM nirjasyati saMvRtastapasA // 159 / / Just as exceedingly enhanced disease is eradicated by endeavour (such as fasting etc.); similarly accumulated Karma of Jiva is annihilated sby austerity, in case of one who has stopped the inflow of Karma. 159 lokasyAstiryag + vicintayedUrdhvamapi ca bAhatyam / sarvatra janmamaraNe rUpidravyopayogAMzca // 16 // One should reflect on the expansion of the lower, middle and upper regions of the universe; on births and deaths (enjoyed in every region) and on matters having form (which are) enjoyed in different regions). 160 .. .. .. .. dharmo'yaM svAkhyAto jagaddhitArtha' jinairjitArigaNaiH / .. yatra 7 ratAste saMsArasAgara lIlayottIrNAH // 161 / / One has (to reflect on) this path of (religious) virtue which is well preached by Jinas, the conquerers of passions, for the welfare of the "world. (Those) who are constantly devoted to this play fully (easily) cross the ocean of mundane life. 161 mAnuSyakarmabhUmyAryadezakulakalUpatAyurupalabdhauM / ... ... zraddhAkathakazravaNeSu satsvapi -sudurlabhA bodhiH // 162 / / 88 One may be born among human beings; in the land of religious tions; in Aryan region; in good family; with good health; long life; and obtaining right faith; (proper) teacher and listening (to religious discourses). Still right knowledge is very difficult to attain to. 162 tAM durlabhAM bhavazatailabdhvA'pyatidurlabhA punarviratiH / mohAdrAgAt kApathavilokanAdgauravavazAcca // 163 / / Even obtaining that rare (knowledge) after hundreds of births, renu-- nciation of worldly desires is very rare on account of infatuation, "attachment, contemplation on evil course (or pat) and due to (worIdly) prosperity and pleasures. 163

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bhAvanAdhikAraH 37 tatprApya viratiratnaM virAgamArgavijayo duradhigamyaH / indriyakaSAyagauravaparISahasapatnavidhureNa / / 164 / / Even after obtaining that jewel of non-attachment, victory (over worldlyobjects) (practice) of path of non-attachment is very difficult to obtain by one who is confounded by enemies in the form of sense (objects), passions, pleasures and..hardships. 164 . :- tasmAtparISahendriyagauravagaNanAyakAn kaSAyaripUn / .. kSAntivalamArdavArjavasantoSaiH sAdhayeddhAraH // 165 // Therefore, one who is wise, has to conquer the enemies in the form of passions which are the leaders of group of hardships, sense (objects) and pleasures by (the army of) forgiveness, modesty, straightforwardness and coatent. 165 . sazcintya kaSAyANAmudayanimittamupazAntihetu ca / trikaraNazuddhamapi tayoH:- parihArasevane kArye // 166 / / iti bhAvanAdhikAraH // 9 // Reflecting on the cause of rise and annihilation of passions, with pure mind, speech and body, one has to reject and accept them respecti"vely (i. e., one has to avoid cause of passions and : adopt the cause of their cessation). 166 Here ends chapter on Reflection.

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atha dharmAdhikAraH // 10 // sevyaH kSAntirmArdavamArjavazauce ca saMyamatyAgau / satyatapobrahmA kiJcanyAnItyeSa dharmavidhiH // 167 // On Religious Virtues This path of religious virtues (which consists of) supreme forgiveness, modesty, straight-for-wardness, purity, self-control, renunciation, truthfulness, austerity, chastity and non-acquisition should be resorted to by (a monk ). 167 dharmasya dayA mUlaM na cAkSamAvAn dayAM samAdhatte / tasmAdyaH kSAntiparaH sa sAdhayatyuttamaM dharmam // 168 // Compassion is the root (cause) of religion. An impatient man never possesses compassion. Thus, one who is devoted to forgiveness accomplishes highest virtue. 168 vinayAyacAca guNAH sarve vinayazca mArdavAmataH / yasminmAdevamakhilaM sa sarvaguNabhAktvamApnoti // 169 // All virtues are dependent on humility, and humility (in turn) depends on modesty. (Thus) he who is full of modesty, becomes an abode of all virtues. 169 nAnArjavo vizudhyati na dharmamArAdhayatyazuddhAtmA / dharmA na mokSo mokSAtparamaM sukhaM nAnyat // 170 // 91 The crooked man never becomes pure and the impure individual never follows the rightous path. No liberation is possible without (following) rightous path. (There is) no other highest happiness than liberation. 170 yad dravyopakaraNabhaktapAnadehAdhikArakaM zaucam / tadbhavati bhAvazaucAnuparodhAdyatnataH kAryam || 171 / /

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prAvimAra: The purity (external) of material instruments (such as) food, drink, body, should be maintained with great effort, so that, it should not go againsitthe internal purity (or it should protect internal purity). 171 92 93 paJcAsavAdviramaNaM paJcendriyanigrahaH kaSAyajayaH / daNDatrayaviratizceti saMyamaH saptadazabhedaH // 172 / / Self control is of seventeen kinds consisting of abstaining from five types of Asrava (cause of inflow of karmas), control over five-senses, victory over (four kinds of) passions and abstaining from three types of inauspicious activities (of mind, body and speech). 172 bAndhavadhanendriyasukhatyAgAttyaktabhayavigrahaH sAdhuH / tyaktAtmA nirgranthastyaktAhaMkAramamakAraH // 173 / / The monk who is free from dread and strife on account of renuncing the relations, riches, sense-pleasures and who has renounced the 'Iness and mineness' (and) who has no body attachment is called Nirgrantha (i. e. free from all kinds of wordly knots) 173. avisaMvAdanayogaH kAyamanovAgajihmatA caiva / satyaM caturvidhaM tacca jinavasmate'sti nAnyatra // 174 // Speaking in conformity with the (Scriptures) and straightforwardness in deeds, thoughts and speech are four kinds of truth (that are found) in Jainism (only) and nowhere else. 174 anazanamUnodaratA vRtteH saMkSepaNaM rasatyAgaH / kAyaklezaH saMlInateti bAhyaM tapaH proktam // 175 // Fasting, taking limited food, receiving alms from limited houses. renunciating tasty food, facing bodily hardships and staying in a lonely place (to control senses, passions etc.) constitute external austerity. 175 prAyazcittadhyAne vaiyAvRttyavinayAvathotsargaH / svAdhyAya iti tapaH SaTprakAramabhyantaraM bhavati // 176 //

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- 4 . prazamaratiprakaraNam - Expiation, meditation, disinterested service, humility, detachment to body, and study of Scriptures are six kinds of internal austerity. 176 divyAtkAmaratisukhAtrividhaM trividhena viratiriti navakam / audArikAdapi tathA tadbrahmASTAdazavikalpam // 177 / / Chastity is of eighteen kinds. (First of all) it is of nine kinds, such as refraining from three types of mental, vocal and physical sexual pleasures with divine beings, also helping others to have it in three ways and consenting others to enjoy it in three ways. Similarly, restraining from (nine types of sexual satisfaction) with beings having physical bodies (i. e., with human or lower beings). 1779 adhyAtmavido mUrchA parigrahaM varNayanti nizcayataH / tasmAdvairAgyepsorAkiJcanyaM paro dharmaH // 178 // The knowers of supreme self describe the greediness as acquisition in the highest sense. Non-acquisition, therefore, is the greatest virtue for the aspirant of renunciation. 178... 95 dazavidhadharmAnuSThAyinaH sadA rAgadoSamohAnAm / ... dRDharUDhaghanAnAmapi bhavatyupazamo'lpakAlena // 179 // (A monk) who constantly practises the ten kinds of religious virtues has, his firmly fastened and densed attachment, aversion and deceit, annihilated within a short span of time. 179. 2... mamakArAhakAratyAgAdatidurjayoddhatapravalAn / .. ......... -- hanti parISahagauravakaSAyadaNDendriyavyUhAn // 180 // (A monk) by abandoning the 'I-ness' and 'Mineness' annihilates the invincible, violent, powerful hardship, greed, passion, inauspicious activities and net of sense (objects). 180. .... pravacanabhaktiH zrutasampadudyamo vyatikaraca saMvignaiH / .... vairAgyamArgasadbhAvabhAvadhIsthairyajanakAni // 181 // / ....... ..... iti dharmAdhikAraH / / 10 // Devotion towards the words of Jina, endeavour to obtain Scriptural knowledge and association with monks (=learned in Chedas atras), are cause of mental steadiness on the path of nonattachment, on Tattvas and on different conditions of soul. 181 Here ends chapter on Religious-Virtues.

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atha kathAdhikAraH // 11 // 100 101 AkSepaNivikSepaNi vimArgabAdhanasamarthavinyAsAm / zrotRjanazrotramanaHprasAdajananIM yathA jananI // 182 / / saMvedanI102ca nivedanI103ca dhA' kathAM sadA kuryAt / strIbhaktacaurajanapadakathAzca dUrAt parityAjyAH // 183 // On Religious Stories One must always tell those religious stories, such as aksepani, viksepani, samvedani and nirvedani,20 which are composed in a manner capable of pointing out the wrong path and which are generator of pleasentness to ears and heart of listeners like a (talk of) Mother. (Again) stories of women, (tasty) food, (adventures of thief and (discription of) different countries shall be discarded right from a far off distance. 182-183 yAvatparaguNadoSaparikIrtane vyAvRtaM10 *mano bhavati / tApavaraM vizuddhe dhyAne vyagraM manaH kartum // 18 // It is far better to keep ones agitated mind engaged in pure meditation rather than engaging ones mind in constant utterences of virtues and vices of others. 184 zAstrAdhyayane cAdhyApane ca sazcintane tathAtmani ca / dharmakathane ca satataM yatnaH sarvAtmanA kAryaH // 185 // Constant endeavour is to be made, by all means in studying Scripturess, in teaching (them) and reflecting on Atman and preaching religious Sermons. 185. 20. Aksepani-the story wich inspires one to follow religious path. Viksepani-which advises to avoid wrong path. Smvedani which gives an idea about painful nature of mundane life and stops one from wrong desires. And Nirvedani-which generates spirit of non-attachment and inspires to achieve state of liberation,

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42 zAsviti vAgvidhividbhirghAtuH pApaThyate'nuziSTyartha: 105 / trai Giti 10 [100 pAlanArthe vinizcitaH sarvazabdavidAm // 186 // (In the word Sastra) the root 'sas' is described by the Grammarian as 'to rule' (or to govern). And the root 'train' is fixed in the sense of protection by the men learned in (the significance of ) words. 186 prazamaratiprakaraNam yasmAdrAgadveSoddhatacittAn samanuzAsti saddharme / santrAyate ca duHkhAcchAstramiti nirucyate tasmAt / / 187 // 'Sastra' is so called because, it instructs those, whose minds are agitated by attachment and aversion; (guides them to follow) virtuous path and protects (them) from sorrow. 187 zAsanasAmarthyena tu santrANabalena cAnavadyena / yuktaM yattacchAstraM taccaitat sarvavidvacanam // 188 // iti kathAdhikAraH / / 11 // That which is possessed of governing capacity and irreprochable power of protection, is properly (called) Sastra. This word of the omniscient (i. e. Jaina Agamas) is that sastra. 188 Here ends Chapter on Religious Stories.

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107 atha jIvAdhikAraH // 12 // jIvAjIvAH puNyaM pApAsravasaMvarAH sanirjaraNAH / bandho mokSazcaite samyak cintyA nava padArthAH / / 189 / / On Soul Soul, non-Soul, merit, demerit, inflow of Karma, stoppage of Karma, annihilation of accumulated Karma, Bondage and liberation are nine (fundamental) principles. (One) has to reflect upon these, properly. 189 jIvA muktAH saMsAriNazca saMsAriNastvanekavidhAH / lakSaNato vijJeyA dvitricatuSpaJcaSaDbhedAH // 190 // Souls are (of two kinds) liberated and Mundane. Mundane souls are of inumerable kinds. (Their) divisions, such as two, three, four, five and six (kinds) are to be understood on the basis of their characteristics. 190. dvividhAzcarAcarAkhyAstrividhAH strI punapuMsakA jJeyAH / nArakatiryagmAnuSadevAzca caturvidhAH proktAH // 191 / / (Mundane) Souls are of two kinds viz., mobile and immobile. They (mobile) are of three types such as male, female and neuter. Again, they are of four kinds as hellish, sub-human, human and divine (beings). 191 paJcavidhAstvekadvitricatuSpaJcendriyAzca nirdiSTAH / kSityambuvahipavanataravastrasAzceti SaDbhedAH // 192 // (Souls) are said to be (on different points of view) of five kinds, such as one sensed, two sensed, three sensed four sensed and five sensed. And (Soulsore) again of six kinds as the earth bodied, water bodied, the fire bodied, the air bodied, vegetation and mobile bodied. 192 evamanekavidhAnAmekaiko vidhiranantaparyAyaH / / proktaH sthityavagAhajJAnadarzanAdi paryAyaiH // 193 / / iti jIvAdhikAraH // 12 // In this manner, on the basis of modifications, life span (of the Soul), dwelling place, knowledge and faith, even among the various kinds (of Souls), each kind is of many kinds on account of having infinite modifications. 193 Here ends Chapter on Soul 108 109 _110

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atha upayogAdhikAraH // 13 // sAmAnyaM khalu lakSaNamupayogo bhavati sarvajIvAnAm / sAkAro'nAkArazca so'STabhedazcaturdhA ca112 // 194 // On Consciousness Consciousness, indeed, is the common characteristic of all Souls. That (Consciousness) is divided into determinate and indeterminate. That (determinate) is of eight kinds and (indeterminate) is of four kinds. 194 jJAnAjJAne paJcatrivikalpe so'STadhA tu sAkAraH / cakSuracakSuravadhikevalagviSayastvanAkAraH / / 195 / / iti upayogAdhikAraH // 14 // .. That determinate knowledge is of eight kinds as five kinds of right know ledge and as three kinds of wrong knowledge. The object of indeterminate knowledge is, visual perception, non-visual perception, direct perception (clair voyance) and perfect perception. 195 Here ends Chapter on Consciousness

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. atha bhAvAdhikAraH // 14 // bhAvA bhavanti jIvasyaudayikaH pAriNAmikazcaiva / aupazamikaH kSayotthaH kSayopazamajazca paJcaite // 196 / / On States of Soul Rising state (of Karma), natural state, state of subsidence, state of annihilation and state of annihilation and subsidence-these five are (characteristic) conditions of the Soul. 196 3. te tvekaviMzatitridvinavASTAdazavidhAzca vijJeyAH / SaSThazca sAnnipAtika ityanyaH paJcadazabhedaH // 197|| These five (States) are of twenty one, three, two, nine and eighteen kinds respectively. The sixth is sannipatika (product of combination of all other states) which is different from other states and it is of fifteen kinds. 197. ebhirbhAvaiH sthAnaM gatimindriyasampadaH sukhaM duHkham / samprApnotItyAtmA so'STavikalpaH samAsena // 198 / / The Soul on account of these states, obtains (different) (birth) place, states of existence, senses, wealth, pleasure and pain. [On this basis] briefly speaking, Soul is of eight kinds. 198 dravyaM kaSAyayogAvupayogo jJAnadarzane caiva115 / cAritraM vIrya cetyaSTavidhA mArgaNA tasya / / 199 / / Search after that Soul is to be proceeded with the basis of substance, passions, activities, consciousness, knowledge, faith, conduct and vigour. 199. jIvAjIvAnAM dravyAtmA sakaSAyiNAM kaSAyAtmA / yogaH sayoginAM punarupayogaH sarvajIvAnAm // 20 //

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prazamarasiprakaraNam Souls and non-Souls are (generally called) dravyatmans, passionate Souls are (called) kasayatmans, Souls dominated by actions are yogatmans and all Jivas are (in general) Upayogatmans 200 jJAnaM samyagdRSTerdarzanamatha bhavati sarvajIvAnAm / cAritraM viratAnAM tu sarvasaMsAriNAM vIryam // 201 // The right visioner possesses knowledge (thus he is called as Juanatman); all Jivas have indeterminate knowledge (thus called as Darsanatmans); detached persons possess conduct (thus called Caritratmans) and all mundane Souls have vigour (thus called Viryatmans). 201 dravyAtmetyupacAraH sarvadravyeSu nayavizeSeNa / AtmAdezAdAtmA bhavatyanAtmA parAdezAt // 202 // Metaphorically, on the basis of particular view points, all substances are called Dravyatmans. Soul is Soul on account of its own nature (i. e. it exists from the point of view of its own substance, place, time, and form) and it does nat exist from the point of view of nature of other substances. 202 evaM saMyogAlpabahutvAdhairnekazaH sa parimRgyaH / jIvasyaitatsarva svatattvamiha lakSaNaidRSTam // 20 // Thus, here, Soul is to be searched in various ways-such as (its) association (with) smallness and abundance. All these kinds of nature of Soul are known by their characteristics. 203 utpAdavigamanityatvalakSaNaM yattadasti sarvamapi / sadasadvA bhavatItyanyathA'rpitAnarpitavizeSAt / / 204 / / All that which is possessed of characteristic of production, destruction and permanence is substance (=Sat). Otherwise (a thing) becomes existenet or non existent (Sat or asat) on account of its peculiarity of preeminence and subordination. 204

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bhAvAdhikAra: yo'rtho yasminnAbhUt sAmpratakAle ca dRzyate tatra / tenotpAdastasya vigamastu tasmAdviparyAsaH / / 205 // The object (to say jar) which was not there (in the clay) and seen there at present in the form of a jar) is production and destruction is reverse of it (again in the from clay). 205 sAmpratakAle cAnAgate ca yo yasya bhavati sambandhI / tenAvigamastasyeti sa nityastena bhAvena // 206 / / iti bhAvAdhikAraH / / 14 // That which is related to present and past (its production and destruction, jar and clay) (and) does not change (neither produced nor destroyed) is thus permanent in that sense. 206 Here ends Chapter on States of Soul.

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atha paividhadravyAdhikAraH // 15 // -- dharmAdharmAkAzAni pudgalAH kAla eva cAjIvAH / pudgalavarjamarUpaM tu rUpiNaH pudgalAH proktAH // 207 / / On Six Substances. Medium of motion, medium of rest, space, matter and time are nonSouls. Barring matter, all (others) are formless (and) matters are called corporeal 207. dvayAdipradezavanto yAvadanantapradezikAH116 skandhAH / paramANurapradezo varNAdiguNeSu bhajanIyaH // 208 / / Aggregates of atoms have two to infinite number fo constituent parts, while an atom has no subtle constituent parts, but it posse es one colour (one smell, taste, two touches in the form of modes and thus, it can also be called saparadeda). 208 bhAve dharmAdharmAmbarakAlAH pAriNAmike jJeyAH / udayapariNAmi rUpaM tu sarvabhAvAnugA jIvAH / / 209 / / Medium of motion, medium of rest, space and time are to be understood as always in natural state of self trasnformation. Matter is in the state of rise as well as natural state. Souls possess (follow) all the states. 209 jIvAjIvA dradhyamiti SaDvidhaM bhavati lokapuruSo'yam / vaizAkhasthAnasthaH puruSa iva kaTisthakarayugmaH 117 // 210 // Substance is of six kinds, such as Soul and non Soul (non soul is of five kinds). Man like this Universe (which is combination of these substances) resembles the figure of a man standing with feet apart and keeping the pair of arms on his waist. 210. tatrAdhomukhamallakasaMsthAnaM varNayantyadholokam / sthAlamiva ca tiryaglokamUrdhvamatha mallakasamudgam // 211 / /

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SaviSadravyAMdhikAraH In this (universe), the lower region is described as having the shape of dowen faced cup, the middle one that of a plate (or disc) and the upper on that of a hemispherical plate. 211. - saptavidho'dholokastiyAloko bhavatyanekavidhaH / paJcadazavidhAnaH punarUrvalokaH samAsena / / 212 // The lower region (of the Universe) is of seven kinds, the middle region is of many kinds and concisely (telling) the upper region is of fifteen kinds. 212. lokAlokavyApakamAkAzaM mArtyalaukikaH kAlaH / lokavyApi catuSTayamavazeSaM tvekajIvo vA // 213 / / The space pervades the Universe as well as beyond Universe. Time exists only in human region (of the Universe). The remaining four (=Dharma, Adharma, Pudgala and Jiva) pervade Universe. (Even) single'soul pervades entire Universe (at the time of Kevali Samudghata). 213. dharmAdharmAkAzAnyekaikamataH paraM trikamanantam / kAla vinAstikAyA jIvamRte cApyakaNi // 214 / / Medium of motion, medium of rest and space are one in each, the other three (=matter, time and soul) are infinite in number. Barring time all are extended. Exclusive of Soul, all others are inactive (or not doer of action). 214. dharmo gatisthitimatAM dravyANAM gatyupagrahavidhAtA / - sthityupakRccAdharmo'vakAzadAnopakRdgaganam / / 215 / / | 19 Medium of motion is the auxiliary cause of the movements of mobile and immobile substances. Medium of rest serves as the aussiliary cause of (their) rest. (And) space assists them allowing them (to exist). 215. sparzarasavarNagandhA :120 zabdo bandho'tha11 sUkSmatA sthaulyam / saMsthAnaM bhedatamazchAyodyotAtapazceti / / 216 //

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50 prazamaratiprakaraNam Touch, taste, smell, colour, sound, subtleness, grossness, configuration, spitting, darkness, shadow, hot radiation and non-hot radiation ( assist pudgala). 216. karmazarIramanovAgviceSTito'cchvAsaduHkhasukhadAH syuH / jIvitamaraNopagrahakarAzca saMsAriNaH skandhAH // 217 // These aggregates of matter are the bestowers of the Karma, body, mind, speech, breath, pain and pleasure, life and death, for the mundane Souls. 217. pariNAmavartanA vidhiparAparatvaguNalakSaNaH kAlaH / samyaktvajJAnacAritravIryazikSAguNA jIvAH / / 218 / / Time has characteristics of making possible transformation, perduration, activity, prior and posterior. Soul has characteristics of right faith, knowledge, conduct, vigour and disciplinary virtues. 218.1 192 pudgalakarma zubhaM yat tatpuNyamiti jinazAsane dRSTam / yadazubhamatha tatpApamiti bhavati sarvajJanirdiSTam || 219 // That Karmic material which is auspicious is considered as merit (Punya) in Jaina Scriptures. It is (also preached ) by the Omniscients that which inauspicious is demerit. (Papa ) 219. 123 214 125 yogaH zuddhaH puNyAsravastu pApasya tadviparyAsaH / vAkkAyamanoguptirnirAsrava: ' saMvarastUktaH || 220 // 126 The auspicious activity (of mind, speech and body) is cause of inflow of meritorious Karmic particles and demerit is reverse of it. (And) the control of vocal, physical and mental activities which stop the inflow of Karma is known as Samvara. 220. 127 128 saMvRtatapa upadhAnAttu nirjaga karmasantatirbandhaH / bandhaviyogo mokSastviti saGkSepAnnava padArthAH / / 221 / / Nirjara-annihilation of accumulated Karma is on account of practicing penance by the person who has stopped the inflow of Karma. Bandha (Bondage ) is (caused by) series of inflow of Karmas. Freedom from bondage is emancipation. In this manner, there are concisely nine categories (or fundame ntal principles.) 221,

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51 paraviSadravyAdhikAraH - etesvadhyavasAyo yo'rtheSu vinizcayena tattvamiti / .......... samyagdarzanametatta19 tannisargAdadhigamAdvA // 222 / / The unflinching belief in these principles as highest truth is Right Faith. And that (Right Faith) originates either sponteneously (i. e. in the automatic course of affairs) or through attainment (i. e. through Scriptural study, instruction of teachers, etc.,). 222. zikSAgamopadezazravaNAnyekAthikAnyadhigamasya / ekArthe 1 3 0 pariNAmo bhavati nisargaH svabhAvazca // 223 // ... - Learning (from the preceptor), reading Scriptural texts and hearing the principles of authority are synonyms of attainment. And automatic course (of affairs), spontenety and inborn (knowledge) are used in same sense. 223. etatsamyagdarzanamanadhigamaviparyayau tu mithyAtvam / jJAnamatha paJcebhedaM tatpratyakSaM parokSaM ca // 224 / / This (which is obtained through above mentioned means) is Right Belief. Non-attainment (of Right Faith, as regards to the nature of things), worngly understanding (the nature of things and doubt) constitute the wrong belief. Again knowledge is of five kinds. Concisely, it (knowledge) is (of two Kinds) immediate and mediate. 224. tatra parokSa dvividhaM zrutamAbhiniyodhikaM ca vijJeyam / pratyakSaM 131tvavadhimanaHparyAyo kevalaM ceti / / 225 / / Amongst them, mediate knowledge is of two kinds (viz.) Scriptural and sensory. Clairvoyance; telepathy, and perfect Knowledge are the immediate knowledge. 225. eSAmuttarabhedaviSayAdibhirbhavati vistarAdhigamaH / ekAdInyekasmin bhAjyAni tvAcaturmya iti // 226 / / Extensive division of these (five kinds of knowledge) is on account of their subdivisions and their obejects. In a Soul there can possibly

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my'mnqi be present from one to four types of knowledge alternatively (i, e. without any of the four alternatives being necessarilly present there). 226. samyagdRSTeniM samyagjJAnamiti niyamataH siddham / AdyatrayamajJAnamapi bhavati mithyAtvasaMyuktam // 227 // iti SavidhadravyAdhikAraH // 15 / / Right knowledge is the knowledge of a person who has right vision (of the Tattvas). This is well-established by rule. The first three (Mati, Sruta and Avadhi) kinds of knowledge associated with wrong belief, become wrong knowledge (i. e. Mati ajnana, Sruta ajnana and Vibhanga.) 227. Here ends Chapter on Six Substances.

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atha caraNAdhikAraH // 16 / / sAmAyikamityAcaM chedopasthApanaM dvitIyaM tu / parihAravizuddhikaM133 sUkSmasamparAyaM yathAkhyAtam // 228 // On Code of Conduct The fist (Caritra) is equanimity of mind, observing penalties (or con fession of mistakes) is the second; (the third is refraining from sins, (the forth is) control of intense greed and (fifth is annihilation of passions. 228. ityetatpaJcavidhaM cAritraM mokSasAdhanaM 33 pravaram / hai 134 naikairanuyoganayapramANamArgaH samanugamyam // 229 // . In this manner, this (code) of conduct is of five kinds, which is the supreme means of emancipation. This (code of conduct) is to be understood through the instrumentality of) various elucidation (anuyoga); means of knowledge and different view points. 229. samyaktvajJAnacAritrasampadaH, sAdhanAni mokSasya / tAsve katarAbhAve'pi 35 mokSamArgo'pyasiddhikaraH // 230 / / The prosperity of Right Faith, Right Knowledge and Right Conduct is the means of emancipation. The path of liberation even in the absence of one of these is not conducive to final attainment. 230. pUrvadvayasampadyapi teSAM bhajanIyamuttaraM bhavati / pUrvadvayalAbhaH punaruttaralAbhe bhavati siddhaH 13deg // 231 // Those who are endowed with the first two (i. e. Right Faith and Right Knowledge) must strive for the last one (i. e. Right Conduct because it is not necessary that both these two be accompanied by Right (Conduct). Presence of latter (i. e. Right Conduct) is nacessarily preceded by the former ones (i. e. Right Faith and Right Knowledge). 231. dharmAvazyakayogeSu bhAvitAtmA pramAdaparivarjI / . samyaktvajJAnacAritrANAmArAdhako bhavati / / 232 //

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prazamaratiprakaraNam He, who gives up (his) negligence (and) engages himself in observing religious and necessary duties becomes adorer of Right Faith, Right Knowledge and Right Conduct. 232. 137 ArAdhanAzca teSAM tisrastu jaghanyamadhyamotkRSTAH / . janmabhiraSTavyekaiH sidhyantyArAdhakAstAsAm // 233 // . Adoration of these (three) is of three kinds viz. lower, middling and higher. Worshippers of these, attains liberation within eight, three and one births, respectively (i. e. lower kind of worshipper in eight births, middle type in three, and higher kind in one). 233. tAsAmArAdhanatatpareNa teSveva bhavati yatitavyam / yatinA tatparajinabhaktyupagrahasamAdhikaraNena / / 234 // ........ .. A monk who is engrossed in adoration of those (Right Faith, Right Knowledg and Conduct) must (make) an endeavour (to adore) those only by devoting, serving and keeping good health of knowledgeable monk and Jinas. 234. .. svaguNAbhyAsaratamateH paravRttAntAndhamUkabadhirasya / madamadanamohamatsararoSaviSAdairadhRSyasya / / 235 / / prazamAvyAbAdhasukhAbhikAGkSiNaH susthitasya saddharme / ....... - tasya kimaupamyaM syAt sadevamanuje'pi13loke'smin 14 / / 236 // (A monk) who has engaged his mind in practice of virtues of the self, who is blind, dumb and deaf about others matters, and unaffected by pride, lust, infatuation, envy, enger and grief; and (who is) aspirant of undisturbed happiness of spiritual calmness, thoroughly steady on the path of religion, what comparison could be there with him, in this Universe of goods and human beings. 235-236. svargasukhAni parokSANyatyanta parokSameva mokSasukham / pratyakSa prazamasukha na paravazaM na vyayaprAptam / 237 / / Heavenly pleasures are invisible. Absolutely imperceptible is the happiness of emancipation. (But) happiness of spiritual calmness is visible (immediate) which is neither dependent nor obtained by ony kind of expenditure. 237.

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caraNAdhikAraH 55 141 nirjitamadamadanAnAM vAkAyamanovikArarahitAnAm / vinivRttaparAzAnAmihaiva mokSaH suvihitAnAm / / 238 / / Emancipation is here and now itself for those who have conquered the pride and lust, freed from the perversity of speech, body and mind and abondoned expectations from others and who are wellcomposed. 238. . zabdAdiviSayapariNAmamanityaM duHkhameva ca jJAtvA / jJAtvA ca rAgadoSAtmakAni duHkhAni saMsAre // 239 / / svazarIre'pi na rajyati zatrAvapi ca na pradoSamupayAti / rogajarAmaraNabhayairavyathito yaH sa nityasukhI / / 240 // 149 He, who realising the result of sense-object enjoyments as temporal and (cause of) sorrows; and (again) knowing the attachment and aversion are sorrows and she) does not lore in ones own body and does not become angry with his enemy (and) un-oppresed by fear of desease, old age and death, is ever happy. 239-240. 'dharmadhyAne'bhiratastridaNDaviratastriguptiguptAtmA / sukhamAste nirdvandvo jitendriyaparISahakaSAyaH // 241 / / He. (a monk) who is iminersed in auspicious meditation, restrained from three types of bad deeds (of mind, speech.. and body), protected by three kinds of control (i. e. mental, vocal and physical), conquering senses, hardships and passions (and) free from all dualities becomes happy. 241. viSayasukhanirabhilASa: prazamaguNagaNAbhyalakRtaH sAdhuH / 144 dyotayati yathA na tathA sarvANyAdityatejAMsi // 242 / / iti caraNAdhikAraH // 16 // (A monk) who has no desire for sense-object enjoyment, adorned by group of virtues of detachment (spiritual calmness) shines in such a manner that even all lustres of the sun will not. 242. 143 Here ends Chapter on Code of Conduct

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atha zIlAGgAdhikAraH // 17 // samyagdRSTirjJAnI viratitapodhyAnabhAvanAyogaiH / zIlAGgasahasrASTAdazakamayatnena sAdhayati / / 243 // A monk who has Right Faith and Knowledge easily accomplishes eighteen thousand divisions of (code of) conduct, by detachment, austerity, meditation, reflection and necessary (auspicious) activities. 243. dharmAdbhUmyAdIndriyasaMjJAbhyaH karaNatazca yogAcca / zIlAGgasahasrANAmaSTAdazakasya niSpattiH // 244 // Eighteen thousand divisions of code of conduct comprise of the multiplication of (ten kinds of) religious virtues, protection of earth bodies etc., (ten kinds ), restraint of (five senses ), controlling food, fear, copulation and acquisition (i. e. five kinds of Sanjna), not doing, not consenting to do; and not helping others to do and controlling) activities of mind, speech and body. [i. e. 10 x10 x5 x4 x3 x3=18000] 244. 145 zIlArNavasya pAraM gatvA saMvignasugama mArgasya ' dharmadhyAnamupagato vairAgyaM prApnuyAdyeogyam // 245. iti zIlAGgAdhikAraH // 17 // 2 (A monk) who is engrossed in auspicious meditation crossing the other shore of ocean of conduct which is easily accessable to great monks, attains to proper detachment. 245. Here ends Chapter on Conduct

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atha dhyAnAdhikAraH // 18 // AjJAvicayamapAyavicayaM ca saddhyAnayogamupasRtya / tasmAdvipAkavicayamupayAti saMsthAnavicayaM ca / / 246 // On Meditation (A monk) after crossing over the other shore of ocean of conduct (step by step) approaches two kinds of auspicious meditations viz., Ainavicava and Apayavicaya. Then he reaches Vipakavicaya and Sansthanavicaya. 246. AptavacanaM pravacanaM cAjJA vicayastadarthanirNayanam / AsravavikathAgauravaparISahAyerapAyastu // 247 // 146 147 Words of authoritative persons (i. e. Arhan is Agamapravacana) and deciding the meanings of Scriptures is Ajnavicaya. Apayavicaya is anticipating danger from inflow of Karma, bad talks, worldly pleasures and hardships etc. 247 azubhazubhakarmapAkAnucintanArthoM vipAkavicayaH syAt / dravyakSetrAkRtyanugamana saMsthAnavicayastu // 248 // Repeated reflection on the effects of auspicious and inauspicious asta ivities is Vipakavicaya. Reflection on the substances and form (of the Universe) indeed is Samsthanavicaya. 248. jinavaravacanaguNagaNaM saJcintayato vadhAdyapAyAMzca / karmavipAkAn vividhAna saMsthAnavidhInanekAMzca // 249 / / (A monk) who repeatedly reflects on the various virtues of words of Jina; danger from violence, various effects of Karma, different constituents of the Universe (obtains these four auspicious meditations respectively). 249.

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58 nityodvignasyaivaM kSamApradhAnasya nirabhimAnasya 1 148 dhutamAyA kalimala nirmalasya jitasarvatRSNasya // 250 // tulyAraNya kulAkuleviviktabandhujanazatru vargasya / samavAsI candanakarUpanapradehAdidehasya || 251 // 149 15 0 AtmArAmasya sataH samatRNamaNimuktaleSTukanakasya / svAdhyAyedhyAnaparAyaNasya dRDhamapramattasya / / 252 / / adhyavasAyavizuddheH 15 prazasta yogairvizudhyamAnasya / cAritrazuddhimagryAmavApya lezyAvizuddhiM ca // 253 // 152 tasyApUrvakaraNamatha ghAtikarmakSayaikadezottham / RddhipravekavibhavavadupajAtaM jAtabhadrasya // 254 // iti dhyAnAdhikAraH // 18 // (A monk) who is distressed (by mundane life) who is endowed with supreme forgiveness, who is egoless, pure on account of cleansing the dirtinese of deceitfulness, conqueror of all cravings; and (he) who regards jungle and city, as equal, relations and enemies in the same light, (as equal) and cutting (the body) and applying sandlewood on the body in the same light; and (he) who rejoyses in one's own self, virtues, and who regards grass and gem, gold and stone as equal and (who is) engrossed in self-study, meditation, who is completely devoid of negligence; and who is purified by the auspicious activities which are cause of mental purity and attaining highest state of conduct and purity of emotions; and obtains the state that which is not obtained previously which arises on account of partial annihilation of distructive Karmas. And (possesses) prosperity of various supernatural powers on account of this auspicious state. 250-254. Here ends Chapter on Meditation. prazamaratiprakaraNam

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atha zreNyadhikAraH // 19 // 153' .. . sAtaddhiraseSvaguruH prApyarddhivibhUtimasulabhAmanyaiH / ..... saktaH 154 prazamaratisukhe na bhajati tasyAM muniH saGgam // 255 / / . A monk,. who is detached from pleasure, prosperity and taste, and even after obtaining riches. of supernatural powers which are care to others, becomes unattached even to those (riches) if he is attached to spiritual calmness. 255 yA sarvasuravaraddhivismayanIyA'pi sA'nagAraddheH / .......... .. nArghati sahasrabhAgaM koTizatasahasraguNitA'pi // 256 // ..That amazing prosperities of all best of gods, multiplied in lakhs . and crores does not stand equal even to thousand part.of the pros perity of detached monk.256 ... ... ................ tajjayamavApya jitavighnaripurbhavazatasahasraduSprApam / . cAritramathAkhyAtaM samprAptastIrthakRttulyam // 25 // (A monk) winning over the supernatural powers (i.e. detached from supernatural powers), conquering enemies in the form of obstacle, attachment, aversion ect., acquires true:conduct ( Yathakhyatacaritra) which is similar to the couduct of Tirthankaras (and) rare to obtain in many births.257 zukladhyAnAdyadvayamavApya karmASTakapraNetAram / :saMsAramUlabIjaM mUlAdunmUlayati..moham / / 2.58 / / (A monk) engaging in (Lit-obtaining) first two types of Sukladhyana roots out the illusion, which is the chief cause of eight kinds of Karma and root cause of mundane life. 258 pUrva karotyanantAnubandhinAmnAM kSayaM kaSAyANAm / mithyAtvamohagahanaM kSapayati samyakttvamithyAtvam / / 259 / /

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prazamaratiprakaraNam (A monk) in the first (stage) annihilates the passions which last for the whole of life. (Then in the second stage he) destroyes the root cause of terrible wrong belief (and then in the third) annihilates the mixture of some degree of belief and some of Right Faith. 259. samyaktvamohanIyaM kSapayatyaSTAvataH kaSAyAMzca / kSapayati tato napuMsakavedaM strIvedamatha tasmAt // 26 // Then in the fourth stage) he destroyes delusion which covers the Right Faith, (then in fifth) eight kinds of passions and then in sixth) the neuter and female sex passions. 260 hAsyAdi tataH SaTkaM kSapayati tasmAcca puruSavedamapi / saMjvalanAnapi hatvA prApnotyatha vItarAgatvam // 261 // (Then in the seventh stage) he annihilates the six kinds of semipassions. (Then in 8th) annihilates male sex passions. (Then in9th) annihilating the intense passions, attains the state of desirelessness. 261. sarvodghAtitamoho nihataklezo yathA hi sarvajJaH / bhAtyanupalakSyarAhaMzonmuktaH pUrNacandraH iva / / 262 / / (Then, he who has) completely destroyed the delusion, freed himself from sorrow, shines like a perfect omniscient and full moon free from clutches of Rahu. 262. sarvendhanakarAzIkRtasandIpto hyanantaguNatejAH / dhyAnAnalastapaH prazamasaMvarahavirvivRddhabalaH // 263 // kSapakazreNipariMgataH sa samarthaH sarvakarmiNAM karma / kSapayitumeko yadi karmasaGkramaH syAtparakRtasya // 26 // (A monk) who has ascended the Ksapaka sreni (in which all delusions are annihilated) through his firely meditation which is unflamed by hip of fuels, infinite splendid and enhanced power, by offering oblations in the form of austerity, detachment and stoppage of inflow of Karma, is capable of destroying Karma of all Jivas, if transition of Karmas of others are possible. 263-264.

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zreNyadhikAraH 61 156 parakRtakarmaNi yasmAnna kAmati saGkramo vibhAgo vA / tasmAtsattvAnAM karma yasya157 yattena tadvedyam / / 265 / / In the case of Karma of others neither complete nor partial transition is possible. Thus, amongst living beings, whichever is one's own Karma, that is to be enjoyed by that soul only. 265. mastakazUcivinAzAttAlasya yathA dhruvo bhavati nAzaH / tadvatkarmavinAzo hi mohanIyakSaye nityam / / 266 / / Just as destruction of Tala tree is certain by destruction of its needle like top, similarly destruction of Karma is certain after annihilation of deluding Karma. 266 1 . chaasthavItarAgaH kAlaM so'ntarmuhUrtamatha bhUtvA / yugapadvividhAvaraNAntarAyakarmakSayamavApya // 267 // zAzvatamanantamanatizayamanupamamanuttaraM niravazeSam / sampUrNamapratihataM samprAptaH kevalaM'5" jJAnam / / 268 / / (A monk) destroying deluding Karma, remaining in that state for a while, destroying the two types of obscuring Karma (Jnanavarania, Darsanavaraniya) (and) power hindering Karma, sinulteneously; (and) obtains eternal, infinite, glorious, incomparable, excellent, perfect, complete, undisturbed, highest knowledge. 267-268. kRtsne16deg lokAloke vyatItasA pratabhaviSyataH kAlAn 161 / dravyaguNaparyAyANAM1 62 jJAtA draSTA ca sarvArthaiH / / 269 / / (A monk, after attaining Kevalajnana) becomes knower of and perceiver of substances, qualities and modifications (or existing in) of all the Universe and beyond Universe, in past, present and future. 269. kSINacatuSkamIzo vedyAyurnAmagotravedayitA / viharati muhUrtakAlaM dezonAM pUrvakoTi vA // 27 //

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62 prazamaratiprakaraNam (A Kevali) after completely annihilating four destructive Karmas, experiencing, feeling, age determining, name determining, family determining Karmas, wonders either for some time (two ghatikas on this earth) or for less than one crore years (i. e. eight years less). 270. tenAbhinnaM caramabhavAyurdurbhedamanapavatitvAt / tadupagrahaM ca vedyaM tattulye nAmagotre ca // 271 // The age of last birth of Kevali is inseparable from age determining Karma on account of being irremovable. (Even) its associates, viz, feeling determining Karma, name determining Karma and family determining Karma become equal to it. 271 yasya punaH kevalinaH karma bhavatyAyuSo'tiriktataram / sa samudghAtaM bhagavAnatha' gacchati tatsamIkartum // 272 // 163 iti zreyadhikAraH // 19 // That omniscient Lord, wose feeling, name and family determining Karmas exceed age determining Karma, adopts Samudghata to equalise all of them. 272 Here ends Chapter on Sreni (ladders of spiritual advancement.)

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artha samupAMtAdhikAraH // 20 // daNDaM prathame samaye kapATamatha cottare tathA samaye / manthAnamatha tRtIye lokavyApI caturthe tu // 273 // On Samudghata (The Kevali) in the first Samaya (i. e. minutest part of time) (turns the emanated pradegas of his of Soul) in to a mace; in the second Samaya, converts this mace into door, in the third Samaya (makes out of those pradesas of the Soul) a curning stick and in the fourth he fills in the gaps therein and thereby pervades the entire Universe. 273. saMharati paJcame tvantarANi manthAnamatha punaH SaSThe / saptamake tu kapArTa saMharati tato'STame daNDam // 274 // In the fifth Samaya he restores (or takes back) the pradesas of the Soul used for filling gaps of Universe, in the sixth (Samaya), pradesas of the Soul used for creating curning stick, in the seventh the door and the mace in the eighth. 274. audArikaprayoktA prathamASTamasamayayorasAviSTaH / mizraudArikayoktA saptamaSaSThadvitIyeSu // 275 // In the first and eighth Samaya Kevali utilises his physical body (for his functions). And in seventh, sixth and second Samaya he uses. physical as well as Karmic body. 275. .... kArmaNazarIrayogI caturthake paJcame tRtIye ca / samayatraye'pi tasmin bhavatyanAhArako niyamAt / / 276 // 164 iti samudghAtAdhikAraH // 20 // In the fourth, fifth and third (Samaya) he utilises his Karmic body (subtle body) only for activities and invariably in these three Samaya obstains from food. 276. .... . Here ends Chapter on Samudghata *

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artha yoganirodhAdhikAraH // 21 // sa samudghAtanivRtto'tha manovAkkAyayogavAn bhagavAn / yatiyogyayogayoktA yoganirodhaM munirupaiti // 277 // On Yoganirodha That venerable Lord (Kevali) after retiring from Samudghata, (still having or associated with) mental, vocal and physical activities and performing activities that are fit for monks, proceeds to annihilate all activities (of mind, speech and body). 277 paJcendriyo'tha saMjJI yaH paryApto jaghanyayogI syAt / nirUNaddhi manoyogaM tato'pyasaMkhyeyaguNahInam // 278 // After that the Kevali who has perfectly developped five senses and mind. in a very short time controls mental activity. He annihilates (gross) mental activities. Then annihilates innumerable subtle activities of mind. 278. dvIndriyasAdhAraNayorvAgucchvAsAvadho jayati tadvat / panakasya kAyayAgaM jaghanyaparyAptakasyAdhaH // 279 // Then the Kevali controls or annihilates unlimited gross and subtle activities of speech and vegetable Jivas, in the manner of annihilation of mental activity. Then annihilates the unlimited gross bodily activities within short time like Panaka. (Particular Vanaspati kayajiva). 279. 165 166 sUkSmakriyamapratipAti kAyayogopagatastato dhyAtvA / vigatakriyamanivati tvanuttaraM dhyAyati pareNa // 28 // Then after annihilating gross activities of body, having subtle activities of it, meditates on Suksmakriyamapratipati. Then after annihilating subtle activities of body, meditates on Vigatakriyanivittidhyana in which all activities are stopped. 280.

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yoganirodhAdhikAraH caramabhave saMsthAnaM yAdRg yasyocchyapramANaM ca / tasmAtribhAgahInAvagAhasaMsthAnapariNAhaH / / 281 / / In the last birth whatever is the configuration and hight of that Kevali, that is reduced to one fourth of its (previous) configuration and hight. 281. so'tha manovAgucchvAsakAyayogakriyArthavinivRttaH / aparimitanirjarAlmA saMsAramahArNavottIrNaH // 282 // iti yoganirodhAdhikAraH // 21 // After annihilating all kinds of activities, the Kevali being free from activities of mind, speech, breathing and body, destroying unlimited stock of Karma, traverses from the great ocean of mundane life. 282. Here ends Chapter on Yoganirodha

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atha zivagamana vidhAnaphalAdhikAraH || 22 // svAkSarapaJcoda giraNamAtra tulyakAlIyAm / saMyamavIryAptabalaH zailezImeti gatalezyaH // 283 // Discription of the path of Liberation and Fruits The Kevali (after annihilating, all kinds of Karmas) acquiring power from vigour of selfrestraint, free from Lesyas, obtains the state of Sailesi (i. e. motionless state) in the time taken for pronouncing five small letters (i. e. A. E. U. R. Lr). 283. pUrvaracitaM ca tasyAM samaya zreNyAmatha prakRtizeSam / 168 samaye samaye kSapayannasaMkhyaguNamuttarottarataH // 284 // In that state of Sailesi he destroyes the earlier accumulated Karmas and remaining unlimited (Karmas) within a short time in later stages. 284. 169 carame samaye saMkhyAtItAn vinihatya caramakarmAzAn / kSapayati yugapatkRtsnaM vedyAyurnAmagotragaNam // 285 // In the end annihilating unlimited smallest germs of karmic particles, simultaneously annihilates all Karmas that determine feeling, lifespan, name and family. 285. sarvagatiyogya saMsAramUlakaraNAni sarvabhAvAni / audArika taijasakArmaNAni sarvAtmanA tyaktvA // 286 // 170 171 dehatrayanirmuktaH prApyarjuzreNivItimasparzAm / samayenaikenAvigraheNa gatvordhvamapratighaH // 287 // siddhikSetre vimale janmajarAmaraNaroganirmuktaH / lokAgragataH siddhyati sAkAreNopayogena / / 288 ||

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zivagamanavidhAnaphalAdhikAraH 67 (The Kevali) renouncing, completely the physical, electric and karmic bodies, which are the root causes of all conditions of mundane life and freed from three kinds of body, reaching straight path, untouched by anything, within a minutest part of time, going upward, without any obstacle (reaches Siddhaksetra); and in the pure Siddhaksetra, being freed from birth, old age, death and disease, reaching top of the Unvierse with determinate knowledge becomes Siddha. 286-288. sAdikamanantamanupamamavyAvAdhasukhamuttamaM prAptaH / kevalasamyaktvajJAnadarzanAtmA bhavati muktaH // 289 / / (The liberated Soul) attaining highest happiness that which has beginning (but) infinite, un-comparable, un-disturbed, becomes the very essence of perfect Right Knowledge and Right Faith. 289. muktaH sannAbhAvaH svAlakSaNyAt svato'rthasiddhezca / bhAvAntarasaGkrAnteH sarvajJAjJopadezAcca / / 290 / / The Soul (Jiva), being liberated does not become non-existent, on account of its own characteristics, naturally uncaused; having intrinsic qualities of determinate and indeterminate knowledge; having power of transition from one (state of) existence to another (state of) existence (i. e. Samsara to Siddha), and on the basis of teachings of Jinagamas (which declare that liberated Soul exists). 290 tyakatvA zarIrabandhanamihaiva karmASTakakSayaM kRtvA / na sa tiSThatyanibandhAdanAzrayAdaprayogAcca / / 291 / / (The kevali) who, in this life itself abandons bondage of the body and destroyes eight Kinds of karma, does not exist here (in this world), because of his freedom from all kinds of causes of bondage, shelter and activities. 291 nAdho gauravavigamAdazakyabhAvAcca gacchati vimuktaH / lokAntAdapi na paraM plavaka ivopagrahAbhAvAt / / 292 / /

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prazamaratiprakaraNam . The liberated Soul, does not go down on account of being freed from weight of Karma and impossibility (of going downward). It does not go even beyond the top of the Universe, on account of absence of principle of motion like a boat which does not move on the ground on account of absence of means of motion i. e. water). 292 yogaprayogayozcAbhAvAttiryag na tasya gatirasti / siddhasyorva muktasyAlokAntAdgatirbhavati // 293 // The liberated Soul does not go (even) horizontically on account of absence of all kinds of activities of Self. He flies up to the top of the Universe. 293 pUrvaprayogasiddhe bandhacchedAdasaGgabhAvAcca / gatipariNAmAcca tathA siddhasyordhva gatiHsiddhA // 294 // Liberated Soul's upward motion is established on account of the impulse, imparted earlier (like a wheel of pottor) on account of the breaking down of bondage, on account of the absence of an associated body (and) on account of its natural state of (upward) motion. 294 178 dehamanovRttibhyAM bhavataH zArIramAnase duHkhe / tadabhAvastadabhAve siddhaM siddhasya siddhisukham / / 295 / / .. 173 The physical and mental sorrows are on account of activities of body and mind. In the absence of body and mind, there exists neither bodily nor mental suffering. Thus, Siddha's happiness of emanci. pation is established. 295 yastuyatirghaTamAnaH samyaktvajJAnazIlasampannaH / 174 vIryamanigUhamAnaH zaktyanurUpaM prayatnena / / 296 / / saMhananAyubalakAlavIryasampatsamAdhivaikalyAt / karmAtigauravAdvA svArthamakRtvoparamameti // 297 / / saudharmAdipvanyatamakeSu sarvArthasiddhicarameSu / sa bhavati devo vaimAniko mahaddhidyutivapuSkaH // 298 / / 175

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zivagamana vidhAnaphalAdhikAraH The monk who observes vows and is endowed with Right Faith, Knowledge and Conduct, who carefully un-covers his vigour according to his capacity; and on account of defects of bodily set up (bonestructure, etc.,) life-span, strength, time, vigour (power of mental peace; and on account of dead weight of (accumulated) Karma. (if) dies without obtaining liberation; (and) he becomes god either in one of the Sudharma heavens, endowed with all mystical powers and a lustorous body. 296-298 tatra suralokasaukhyaM ciramanubhUya sthitikSayAttasmAt / punarapi manuSyaloke guNavatsu manuSyasaGghaSu / / 299 / / janmasamavApya kulabandhuvibhavarUpapalabuddhisampannaH / zraddhAsamyaktvajJAnasaMvaratapovalasamagraH / / 300 / / pUrvoktabhAvanAbhAvitAntarAtmA vidhUtasaMsAraH / setsyati tataH paraM vA svargAntaritastribhavabhAvAt / / 301 / / 177 There. (i. e. in heaven) enjoying the heavenly pleasures, for long time. at the end of life-span (in devaloka), again in the mortal world am. ongst the virtuous people taking birth and enriched by good family: relations, riches, good form, vigour and intellect and endowed with Right Faith, Knowledge, Self-restraint, vigour of austerity, and endowed with reflective thoughts mentioned earlier, abandoning the mundane life obtains heavenly life (at the end of that life) again takes birth as a human being, and thus in three states of existence, attains liberation. 299-301 yAceha jinavaramate gRhAzramI nizcitaH suviditArthaH / darzanazIlavatabhAvanAbhirabhiraJjitamanaskaH // 302 // sthUlavadhAnRtacauryaparastrIratyarativarjitaH satatam / digbatamUrdhva dezAvakAzikamanarthaviratiM ca // 30 // sAmAyikaM ca kRtvA pauSadhamupabhogapArimANyaJca / nyAyAgataM ca kalpyaM vidhinA pAtreSu viniyojya // 304 // caityAyatanaprasthApanAni kRtvA ca zaktitaH prayataH / pUjAzca gandhamAlyAdhivAsadhUpapradIpAdyAH // 305 / /

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prazamaratiprakaraNam 179 180 181 prazamaratinityatRSito jinagurusAdhujanavandanAbhirataH / saMlekhanAM ca kAle yogenArAdhya suvizuddhAm // 306 / / prAptaH kalpeSvindratvaM vA sAmAnikatvamanyadvA / sthAnamudAraM tatrAnubhUya ca sukhaM tadanurUpam // 307 // naralokametya sarvaguNasampadaM durlabhAM punarlabdhvA / zuddhaH sa siddhimeSyati bhavASTakAbhyantare niyamAt // 308 // (In this world) the house-holder who has firm faith in Jainism, knowledge of Tattvas, and whose heart is tinged with Right Faith, vows of condcut and principles of reflections (bhavana) and who has completely shunned gross injury, un-truthfulness, theaft, adultery, greed and (observing) the vows of limitting one's own movements (in different directions), limitting one's own movements to certain villages and abandoning purposeless sin and observing self-meditation; fasting and putting limitations to the enjoyment of worldly objects, sharing justly earned food etc; with right persons in a right manner; and establishing Jina Temples and faithfully worshipping (Jinas) with the best of one's own ability with sandle, garland, perfume, resin, and (lighting a) lamp; and perfetually being thirsty of spiritul calmness, engaged in obeisance of Jinas, Teachers (Acaryas, and Upadhyayas), Monks (and) practicing principle of voluntary de at appropriate time and (after death) attaining either Indrahood (god of gods) or equal position or highest position in Saudharma kalpa, enjoying suitable pleasures in that kalpa; and then again comming back to the mortal world, endowed with all kinds of very rare me ritorious virtues, riches, necessarily attains liberation within eight births. 302-308 ityevaM prazamarateH phalamiha svargApavargayozca zubham / samprApyate'nagArairaMgAribhizcottaraguNADhyaiH // 309 // In this manner, heaven and liberation-the auspicious fruits of detach - ment (or fruits of following Prasamarati) are obtained by householders and monks respectively, who are endowed with superior qualities. 309

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zivagamanavidhAnaphalAdhikAraH jinazAsanArNavAdAkRSTAM dharmathikamimAM zrutvA / ratnAkarAdiva jaratkapardikAmuddhRtAM bhaktyA // 310 // Hearing this treatise of preaching Dharma (two-fold law), which is drawn from ocean of Jinagamas out of devotion, like a small shell picked up from ocean (monk obtains liberation and, house-holder attains heaven respectively ). 310 sadbhirguNadoSajJairdoSAnutsRjya guNalavAH prAyAH / sarvAtmanA ca satataM prazamasukhAyaiva yatitavyam // 311 // Connoisures who are the knowers of good and bad, may accept bit of qualities leaving aside the defects (of it). And attempt shuld be made constantly by all, only for attaining to the happiness of spiritual calmness. 311 182 yaccAsamaJjasamiha chandaH zabdasamayArthato'bhihitam / 183 putrAparAdhavattanmarSayitavyaM budhaiH sarvam // 312 // If something is improperly described here (i. e. in this work) regarding meter, grammer and meanings of fundamental principles (of Jinas), that should, please be forgiven by the wise like the faults of one's own son. 312 sarvasukhamUlabIjaM savArthavinizcayaprakAzakaram / sarvaguNasiddhisAdhanadhanamacchAsanaM jayati // 313 // 71 iti zivagamanavidhAnaphalAdhikAraH // 22 // Victorious indeed is the Jinasasana (Jainism) which is the very source of all kinds of happiness; illuminator of nature of all substances, (and) means for attaining all kinds of religious virtues. 313 Here ends Capter on Discription of the path of Liberation and Fruits of (Reading this Work.) iti zrImadumAsvAtiviracitaM prazamaratiprakaraNaM samAptam // HERE ENDS PRASAMARATIPRAKARANA OF UMASVATI VACAKA

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1. jayantu -C. 2. utseSikAH -- B. G. 3. abimalAlpatayA-C. 4. anugrAhyam -B. D. F. G. 5. vAhyanyat - B. E. F. G. 6. 14- B. 7. 13-B. pAThabhedAH (Varient Readings). 8. paJcAzrava - A. 1 B. E. G. 9. vizodhilakSaNai:- B. 10. viSaya khukhAnugatRSa - C. 11. pratyayahAniH G. 12. tathA hyAtmadoSa hataH - C. 13. sajjJAna - G. 14. aSTAviMzaticatu -C. 15 dvipazca- D. E. F. G. 16. anubhAga- B. C. G. 17. (a) gAndharva - 8. (b) rUpavezitacakSuH-G. 18. mRSTAnnapAna - C. 19. aniyatAtmA-G. 20 valIkAni - C. 21. tuSTikara - B. E. F. G. 22. rAgadveSAklinnasya - B. D. F. 23. rAgadveSAdayazca - C 24. bhASaNat - C. 25. zIlasahasra - C. E. F. 26. (a) dhAriNa: - B. C. (b) dhAraNakRta -D. E. F. APPENDIX-I 27. cAzrava - A1. B. D. E. F. G. 28. kriyAnirvRtiH - C. 29. kriyAnirvRte: -C. 30 tuTimAtra -C. 31. kaJcit - G.

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74 pAThabhedAH 32. rAgadveSodayoddhatA:-0. 33. paratreha ca-C. 34. nivRti-C. 35. zAzvatA-G. 36. svaguNAlaGkRtasya-B. E. 67. nitya- B. D. G. 38 balahInA ca-C. 39 upabhogayogyena-13. HE. F. G 40. cATukarma -B. E. G. 41. parivAdAtmotkarSAcca-B. G. 42 ramyakarasarAgasevitA-C. 43. samanugamya:-B. C. 1). E. E. G. 42. avikampam-G. 45. kSapaNopAyaJca-G. 46 SaNDaka-C. 47. eSaNAnahA --G. 48. kriyA:-G. 49. parAnyonyAH -G. 50. vyApRta:- B. C. D. E. F. G. 51. ceSTate-C. 52. kAGkSayA-C. 53. tatsarAgo-B. G. 5. zokarahitasya-C. 57. ta labhate na-B. D. F. G. 56. upAsito-D. F. 57. jitalobharoSamadana:-A1. D.E.. 58. nirjara:-D. E. F. G. 29 brahmacAriNAM-B. D.E. F.G. 60. nAlAdhaniko-C. 61. (a) vidveSTi-18. G. (1) vidveSTi:-E. 62. (a) kalapAkalpazca-B. (b) kalpAkalpasya-D. 63. yogabharayAtramAtrArtha -C. 64. putripalavacca-C. 6.. dArUpamadhRtiH -B. E. 66. kalpa-C. D.

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Appendix-i .67. (a) AsvAdyamasvAyam-C. (b) asvAdha vA svAdyama-G. 68. mAtrAsAtmyaM-B. 69. sAtmya-E. 70. anabhisaktaH-B. G. 71. duSTayogazca-C. 72. sa jJAna-C. 73. yattata-B. C. E. F. G. 74. kalpamakalpama-I). 75. kSetra-B. 76. zuddhapariNAmAn-B. E. G. 77. kalpayate-B. G. 78. azaraNaM-C. 79. karmAzrava-A.. B. G. 80. zubhAzubhabhavAta -0. 81. AtmanA-G. 82. Azraya--AL. B.C. G. 83. 'guptiH' pAThAntare iti haribhadraH / 84. tiryakatva-B. G. 85. cintayen-B. G. 86. (a) jagaddhitAthai-B. (b) jagaddhitaH-G. 87. ye'tra--B. D. E. F. G. 88. kalpatA-D. E. F. 89, vIra:-C. D. 90. mokSaH C. omits 91. paraM B. C. G. 92. paJcAzravAd-A. 1 B. C. 93. viramama-C. 94. nigrahazca-B. C. 95. dveSa. B. D. E. F. G. 56. AkSepaNI-B. G. 97. vikSepaNI-B. G. 98. vinyAsA-B. E. G. 99. zrotrajana.-C. 100. prasAdajananI-B. G. 101. jananI-D. E. F.

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76 pAThabhedAH 102. saMvedanIya-C. 103. nivedanIya-C. 104. vyApRtaM -B. D. E. F. G. 102. anuzaSTya rtha:-C. 106. ca-B. D. E. }. G. 107. pApAzrava-A1. B. C. 108. tri- C. omits. 109. paJcandriyAstu-A2.C. D. E. F. 110 trasAzca-B. G. 121. avagAhana-C. 112. tu-B. G. 113. caika-B. D E. F. G. 114. vidhAstu-A2. 115. ceti-B. D. E. F. G. 116. pradezakA:-B. D. G. 117. yugaTaH-C. 118. 'ca'-C. omits. 119. sthityupakartA-AP. C. D. E. F. 120. gandhavarNAH -B. D. E. F.G. 121. bandhazca-B, D. E. F. G. 122. puNyamapi-C. 123. puNyAzrava-A1. B. C. F. 124. pApazca-G. 125. viparyAyaH-G. 126. nirAzrayaH-A. B. E. 127. saMvRtasya-G. 128 tapaupadhAna-B. C. G. 129. patacca -B. C. G. 130. ekArthaH B. C. D. E. F. G. 131. cAvadhi-G. 132. parihAravizuddhiH --A.' A2 (but it's commentary ___readign). D. 133. mokSasAdhaka-C. 134. (a) anekAnuyoga-B. (b) anekairanuyoga-G. 135. 'api-C. omits. 136. siddhiH -C. takes vizuddhika

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Appendix-1 137. ArAdhanAstu-D. F. 238. rAga-C. 239. manujAsure-C. 140. asmin-C. omits, 141. vinivRtti-C.. 142. dveSa-B. E. G. 143. (a) yotayati yathA sarvANyAdityaH sarvatejAMsi-B. (b) dyotayati yathAdityaH sINya pyanyatejAMsi-C. (c) dyotayati yathAdityaH vijitya sarvatejAMsi-G. 8. (a) Afer this verse 'B' repeats 127th verse of the same text using the word 'virati' in place of 'dhyAna' (b) After this verse 127th verse is mentioned in bracket-D. E.F (c) 127th verse is mentioned along with it-G. 145. pArasya-B. G. 146. Azrava-A1. B. C. E. 147. parISahAtheSvapAya:-B. E. G. 148. kalamala-A1. D. F. 149. muktA-G. 150. loSTha-B. G. 151. pramattayogaiH - B. C. 152. apUrva-A. B. 153. Rddhi -C. omits. 154. zaktaH -C. 155. kSapaka zreNimupagataH-B. E. F 156. nAkAmati-A1. E. 157. yacca-C. 158. vivadhAvaraNa-C. 159. kevalajJAna-B. C. G. 160. (a) kAtsyAt-B. __ (b) kAtsya -C. 161. kAlAt-D. F. 162. paryayANAM-C. 163. bhagavAnupagacchati-C. DEX. 'B', omits this verse, but it is found in the Commentary. 165. sUkSmakriyApratipAti-G. 166. (a) kAyayogopayogato-B. E. G. (b) kAyayogopagastatA-F.

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78 167. anivartitvamuttaraM - B. G. E. F. D. 168. kSapayatya saMkhya- B. C. D. E. F. G. 169. vinihanti - B. G. 170, sarvabhAvIni - B. C. E. G. 171. vIthiM-C. 172. zarIramAna se - B.E. G. 173. tadabhAvAt - B. C. G. 174. zaktyanurUpaprayatnena - B. C. G. 175 anyatameSu -C. 176. sambhavati - C. 177. bhAvanAbhiH - B. E. G. 178. digvratamiha B. C. G. 19. (a) satsAdhuvandana - B. E. G. (b) jina guruvara sAdhuvandana - C. 180. sa vizuddhI - C. 181. prAptaH saH -C. 182. mayAbhihitaM - B. C. E. G 183. buddhai:- F. pAThabhedAH

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APPENDIX--II akArAdikrameNa prazamaratyantargatasubhASitAni / / a. saM. 1. api pazyatAM samakSaM niyatamaniyataM pade pade maraNam / yeSAM viSayeSu ratirbhavati na tAna mAnuSAn gaNayet // 110 / / 2. iSTaviyogApriyasamprayogakAGkSAsamudbhavaM duHkham / prApnoti yansarAgo na saMmpRzati tadvigatarAgaH // 124 / / 3. udayopazamanimittau lAbhAlAbhAvanityako matvA / nAlAbhe vaikalavyaM na ca lAbhe vismayaH kAryaH / / 89 // 4. ekai kaviSayasaGgAdAgadveSAturA vinaSTAste / ki punaraniyatAtmA jIvaH paJcendriyavazAtaH // 47 // 5. karmamayaH saMsAra: saMsAranimittakaM punarduHkham / tasmAdrAgadveSAdayastu bhavasantatemalam // 57 / / 6. karmodayAd bhavagatirbhavagatimUlA zarIranivRttiH / dehAdindriyaviSayA viSayanimitte ca sukhaduHkhe / 39 / / 7. kalaribhitamadhuragandharvataryayoSidvibhUSaNaravAdyaiH / / zrotrAvabaddha hRdayo hariNa iva vinAzamupayAti // 41 / / 8. kularUpavacanayauvanadhanamitraizcaryasampadi pusAm / vinayaprazamavihInA na zobhate nirjaleva nadI // 67 // 0.. ko'tra nimittaM vakSyati nisargamatisunipuNo'pi vAdyanyat / doSamaline'pi santo yadguNasAragrahaNadakSAH // 9 / / 10. krodhaH paritApakaraH sarvasyogakAraka: kopaH / / vairAnuSaGgajanakaH krodha: krodhaH sugatihantA // 26 / / 11. krodhAt prItivinAzaM mAnAd vinayopaghAtamApnoti / zAThyAt pratyayahAni sarvaguNavinAza lobhAt / / 25 // 12. kSaNavipariNAmadharmA mAnAmRddhisamudayAH sarve / sarve ca zokajanakAH saMyogA viyogAntA: // 121 / / 13. gativibhramejitAkArahAsyalIlAkaTAkSavikSiptaH / rUpAvezitacakSuH zalabha iva vipadyate vivazaH // 42 / /

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prazamaratyantargatasubhASitAni 14. gurvAyattA yasmAcchAstrArambhA bhavanti sarve'pi / tasmAd gurvArAdhanapareNa hitakAkSiNA bhAvyam / / 69 / / 15. taccintyaM tadbhASyaM tatkArya bhavati sarvathA yatinA / nAtmaparobhayabAdhakamiha yatparatazca sarvAddham / / 147 / / 16. tadvadupacArasambhRtaramyakarAgarasasevitA viSayAH / / bhavazataparamparAsvapi duHkhavipAkAnubandhakarAH / / 109 / / 17. duSpatikArau mAtApitarau svAmI guruzca loke'smin / tatra gururihAmutra ca suduSkaratarapratIkAraH // 71 // 18. dRDhatAmupaiti vairAgyabhAvanA yena yena bhAvena / tasmiMstasmin kAryaH kAyamanovAgbhirabhyAsaH // 16 // 19. dezakuladehavijJAnAyubalabhogabhUtivaiSamyam / dRSTvA kathamiha viduSAM bhavasaMsAre ratirbhavati // 102 / / 20. dhanyasyopari nipatatyahitasamAcaraNadharmanirvApI / / guruvadanamalayanisRto vacanasarasacandanasparzaH // 7 // 21. na tathA sumahAdhairapi vastrAbharaNairalakRto bhAti / zrutazIlamUlanikaSo vinItavinayo yathA bhAti / / 68 / / 22. na hi so'stIndriyaviSayo yenAbhyastena nityatRSitAni / tRpti prApnuyurakSA NyanekamArgapralInAni // 48 // 23. nirjitamadamadanAnAM vAkkAyamanovikArarahitAnAm / vinivRttaparAzAnAmihaiva mokSaH suvihitAnAm / / 238 / / 24. naivAsti rAjarAjasya tatsukhaM naiva devarAjasya / yatsukhamihaiva sAdhorloka vyApArarahitasya // 128 / / 25. bAlasya yathA vacanaM kAhalamapi zobhate pitRsakAze / / tadvatsajjanamadhye pralapitamapi siddhimupayAti // 11 // 26. mAtA bhUtvA duhitA bhaginI bhAryA ca bhavati saMsAre / vrajati sutaH pitRtAM bhrAtRtAM punaH zatrutAM caiva ||156 // 27. mAyAzIla: puruSo yadyapi na karoti kizcidaparAdham / sarpa ivAvizvAsyo bhavati tathApyAtmadoSahataH // 28 // 28. miSTAnnapAnamAMsaudanAdimadhurarasaviSayagRddhAtmA / galayantrapAzabaddho mIna iva vinAzamupayAti // 44 / /

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81 Appendix-II 29. yadyapi niSevyamANA manasaH parituSTikarA viSayAH / kimpAkaphalAdanavadbhavanti pazcAdatidurantAH // 107 / / 30. yadvadupayuktapUrvamapi bheSajaM sevyate'rtinAzAya / tadvadrAgArtiharaM bahuzo'pyanuyojyamarthapadam // 14 // 31. yadvadviSaghAtArtha mantrapade na punaruktadoSo'sti / tadvadrAgaviSaghnaM punaruktamaduSTamarthapadam // 13 / / 32. yadvacchAkASTAdazamannaM bahubhakSyapeyavat svAdu / viSasaMyuktaM bhuktaM vipAkakAle vinAzayati // 108 / / 33. yasmAdrAgadveSoddhatacittAn samanuzAsti saddharme / santrAyate ca duHkhAcchAstramiti nirucyate tasmAt // 187 / / 34. yatsarvaviSayakAGkSodbhavaM sukhaM prApyate sarAgeNa / tadanantakoTiguNitaM mudhaiva labhate vItarAgaH // 125 / / 35. yAvatparaguNadoSaparikIrtane vyApRtaM mano bhavati / tAvaraM vizuddha dhyAne vyagraM manaH kartum // 184 // 36. yAvatsvaviSayalipsorakSasamUhasya ceSTayate tuSTau / tAvattasyaiva jaye varataramazaThaM kRto yatnaH // 123 // 37. lokaH khalvAdhAraH sarveSAM brahmacAriNAM yasmAt / tasmAllokavirUddhaM dharmaviruddhaJca santyAjyam // 131 // 38. vRttyartha karma yathA tadeva lokaH punaH punaH kurute / evaM virAgavArtAheturapi punaH punazcintyaH // 15 / / 39. zayanAsanasambAdhanasuratasnAnAnulepanAsaktaH / sparzavyAkulitamatiH gajendra iva badhyate mUDhaH // 45 // 40. zAstrAgamAdRte na hitamasti na ca zAstramasti vinayamRte / tasmAcchAstrAgamalipsunA vinItena bhavitavyam // 66 // 41. zAstrAdhyayane cAdhyApane ca sazcintane tathA'tmani ca / dharmakathane ca satataM yatnaH sarvAtmanA kAryaH // 185 / / 42. zrutazIlavinayasandUSaNasya dharmArthakAmavighnasya / mAnasya ko'vakAzaM muhUrtamapi paNDito dadyAt / / 27 // 43. sa krodhamAnamAyAlobhairatidurjayaiH parAmRSTaH / prApnoti yAnanarthAn kastAnuddeSTumapi zaktaH // 24 //

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82 prazamarasyantargatasubhASitAni 44. sadbhiH suparigRhItaM yatkiJcidapi prakAzatAM yAti / malino'pi yathA hariNaH prakAzate pUrNacandrasthaH // 10 // 45. samyaktvajJAnacAritrasampadaH sAdhanAni mokSasya / tAsvekatarAbhAve'pi mokSamArgo'pyasiddhikaraH // 230 // 46. sarvavinAzAzrayiNa: sarvavyasanaikarAjamArgasya / lobhasya ko mukhagataH kSaNamapi duHkhAntaramupeyAt / / 29 / / 47. snAnAGgarAgavartikavarNakadhUpAdhivAsapaTavAsaiH / gamdhabhramitamanasko madhukara iva nAzamupayAti // 43 // 48. snehAbhyaktazarIrasya reNunA glipyate yathA gAtram rAgadveSakilannasya karmabandho bhavatyevam // 55 // 49. svargasukhAni parokSANyatyantaparokSameva mokSasukham / pratyakSaM prazamasukha na paravazaM na vyayaprAptam // 237 //

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AryA adhyavasAyavizuddheH adhyAtmavido mUrcchA anazanamUnodaratA anyeSAM yo viSayaH prazamaratyantargatAryANAM akArAdikrameNa sUcI // anyo'haM svajanAt aparigaNita guNadoSa: api pazyatAM samakSam avisaMvAdanayogaH azucikaraNasAmarthyAt azubhazubhakarma asya tu mUlanibandham AkSepaNivikSepaNi AcArAdhyayanoktArtha AjJA vicayamaSAya AtmArAmasya sataH AdAvatyabhyudayA AptavacanaM pravacanam ArAdhanAzca teSAm ArogyAyurbalasamudayA: icchA mUrcchA kAmaH iti guNadoSaviparyAsa: APPENDIX-III A AryAGkaH 253 178 175 51 154 103 110 174 155 248 59 182 119 246 252 106 247 233 65 18 112

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84 prazamaratyantargatAryANAM akArAdikrameNa sUcI 229 309 ityetatpaJcavidha cAritram ityevaM prazamarateH iSTajanasamprayogaH iSTaviyogApriya 151 125 ISadhdrasvAkSarapaJca IrSyA roSo doSaH utpAdavigamanityatva udayopazamanimittau 153 kh h sh 58 m 222 ekasya janmamaraNe ekaikaviSayasanAt etatsamyagdarzanam etaddoSamahAsaJcaya eteSu madasthAneSu eteSvadhyavasAyo ebhirbhAvaiH sthAnaM evaM krodho mAno evaM rAgo dveSo moho evaM saMyogArapabahu evamanekavidhAnAM evamaneke doSAH eSAmuttarabhedaviSayA 198 s kh 6 203 193 >> 226

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audArikaprayoktA ka kaH zukrazoNitasamudbhava karmamayaH saMsAraH karmazarIramanovAk karmodayanirvRttaM karmodayAdbhavagatiH kalaribhitamadhura karaNyAkalpyavidhi kazcicchubho'pi kArmaNazarIrayogI kAryAkAryavinizcaya kAraNavazena yadyat kAlaM kSetra mAtrAm kiJcit zuddhaM kalpyam kularUpavacanayauvana kRtsne lokAloke kecitsAta risA a kosa nimitta krodhaH paritApakaraH krodhAtprItivinAzam kliSTASTakarmabandhana kSaNavipariNAmadharmA kSapaka zreNiparigataH kSINacatuSkarmA zo Appendix-III 275 85 217 101 39 41 139 49 276 21 50 137 145 67 269 76 9 26 25 22 121 246 270 85

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86 prazamarasyantargatAryANAM akArAdikrameNa sUca 42 0 our gativibhramanitAkAra garva paraprasAdAtmakena guNavadamUchita gurvAyattA yasmAt granthaH karmASTavidham grahaNodgrAhaNanavakRti 0 142 91 caramabhave saMsthAne carabhe samaye saMkhyA caityAyatanaprasthApa 285 chadmasthavItarAgaH 266 98 janmajarAmaraNabhayaiH janma samavApya jAtikularUpayala jAtyAdi madonmattaH jinabhASitArtha jinavaravacana jinazAsanArNavAt jinasiddhAcAryoM jIvAjIvA dravyaM jIvAjIvAnAM dravyAtmA jIvAjIvAH puNya 249 310

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jIvA muktA: saMsAriNa: jJAtvA bhavaparivarte jJAnaM samyagdRSTeH jJAnAjJAne paJcatri taccintyaM tadbhASyaM tajjayamavApya tatkathamaniSTaviSayA tatprApya viratiratnaM tadbhaktibalArpitiyA tadvadupacArasaMbhRta tadvannizcayamadhura tatra parokSaM dvividhaM tatra pradezabandha tatra suraloka saukhyaM tatrA ghomukha mallaka tasmAtparISahendriya tasmAdaniyatabhAva tasmAdrAgadveSatyAge tasyA pUrvakaraNamatha tAM durlabhAM bhava tAH kRSNanIla tAvArthAn dviSataH tAbhyo visRtAH zruta tAsAmArAdhanatatpareNa tulyAraNyakulAkula te jAtyahetudRSTAnta te tvekaviMzatitridvi Appendix-III 190 81 201 195 147 257 105 164 7 109 79 225 37 299 217 165 88 104 254 163 38 52 6 234 251 77 197 87

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88 tenAbhinnaM caramabhavAyuH tyaktvA zarIrabandhanaM daNDa prathame samaye dazavidhadharmAnuSThAyinaH divyAtkAmarati duHkhasukhalipsuH duHkha sahasra nirantara duSpratikArau mAtApitarau tAmupaiti vairAgya deza kAlaM puruSaM deza kuladehavijJAnAyuH dehatrayanirmukta: dehamanovRttibhyAM deho nAsAdhanako doSeNAnupakArI dramakairiva caTukarmakaM dravyaM kaSAyayogau dravyAtmetyupacAraH dvividhAzcarAcarAkhyAH dvandramasAdhAraNayoH vyAdipradezavanto dhanyasyoparinipatati dharmadhyAnAbhirataH dharmasya dayA mUla dha prazamarasyantargataryANAM akArAdikamega sUcI 272 291 273 179 177 40 23 71 16 146 102 287 295 132 133 93 199 202 191 279 208 06. 241 168

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Appendix-III 89 214 232 dharmAdharmAkAzAni dharmAdharmAkAzAnyekaika dharmAvazyakayogeSu dharmoM gatisthitimatA dharmo'yaM svAkhyAto dharmAbhUmyAdIndriya 1 308 92 2 na tathA sumahAghaiH naralokametya sarva nahi so'stIndriya nAdho gauravavigamAt nAnArjavo vizudhyati nAbheyAdyAH siddhArtha nityaparizIlanIye nityodvignasyaivaM nirjaraNalokavistara nirjitamadamadanAnAM naikAn jAtivizeSAn naivAsti rAjarAjasya v .150 128 .35 paJcanavavyASTAviMza paJcavidhAstvekadvitri paJcAsravAdviramaNaM paJcendriyo'tha saMjJI parakRtakarmaNi paraparibhavapari 172 278 265 . 100

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90 prazamaratyantargatAryANAM bhakArAdikrameNa sUcI 6 294 parazaktyabhiprasAdA pariNAmamapUrva pariNAmavartanAvidhi piNDaH ayyA piNDaiSaNA niruktaH pudgalakarmazubhaM pUrva karotyanantA pUrvadvayasampadyapi pUrvapuruSasiMhAnAM pUrvaprayogasiddheH pUrvaracitaM ca tasyAM pUrvoktabhAvanA paizAcikamAkhyAna prakRtiriyamanekavidhA pravacanabhaktiH prazamaratinityatRSito prazamAvyAbAdha prazamitavedakaSAyasya prANavadhAnRtabhASaNa prAptaH kalpeSvindratvaM prAyazcittadhyAne wr Ms w ___v00 v0 mm Mr 0 1 or w w w o 9 w 307 balasamudito'pi bahubhirjinavacanArNava bAndhavadhanendriya bAlasya yathA vacanaM 64 bhavakoTIbhirasulabha bhAvayitavyamanityatvaM 149

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Appendix-lit...... 91 bhAvA bhavanti jIvasya bhAve dharmAdharmAmbara mogasujaiH kimanityaiH 196 209 122 180 266 155 mamakArAhakAratyAgAt mamakArAhakAroM mastakazUcivinAzAt mAtA bhUtvA mAdhyasthyaM vairAgya mAnuSyakarmabhUmyArya mAyA lobhakaSAyaH mAyAzIlaH puruSaH mASatuSopAkhyAnaM mithyAdRSTayavirataH mithyAdRSTayaviramaNa miSTAnnapAnamAMsaudana muktaH sannAbhAvaH M vm w 5 or w mrr smo o 2MM Vs 2 0 . 57 312 yaccAsamaJjasa yatpunarupaghAtakaraM yatsarvaviSayakAGkSodbhavaM yajjJAnazIlatapasAM yadyapi niSevyamANA yadyapyanantagama yadyapyavagItArthA yadvatkazcit kSIraM yadravyopakaraNa 144 124 143 107 s 8

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92 yadvacchAkASTAdazamannaM yadvatpaGkAdhAramapi yadvatturaMga: satsvapi yadvadupayukta pUrva yadvadvizoSaNAta dviSaghAtArtha yaha jinavaramate yastu yatirghaTamAnaH yasmAdrAgadveSo yasminnindriyaviSaye yasya punaH kevalinaH yasyAzuddhaM zIlaM yA ceha lokavArtA yA puNyapApayora yAvatpara guNadoSa yAvatsvaviSayalipsoH yA sarvasukhararddhiH ye tIrthakRtpraNItA yogaH zuddhaH puNyA yoganirodhAdbhava yogaprayogazca yo'rthI yasminnAbhUt rAgadveSaparigato rAgadveSopahatasya rUpabalazrutimati lokaH khalvAdhAraH la prazamarasyantargatAryANAM akArAdikrameNa sUcI 108 140 141 14 159 13 302 296 187 54 272 84 130 158 184 123 256 12 220 74 293 204 20 53 83 131

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lokasyAstiryak lokAlokavyApakaM vidhinA bhaikSyagrahaNaM vinayaphalaM zuzrUSA vinayavyapetamanaso vinayAyattAzca guNAH viSayapariNAmaniyamo viSayasukhanirabhilASaH vRttyartha' karma yathA vairAgyamArgasamprasthitasya vraNalepAkSopAGgavat zabdAdiviSayapariNAmaM zayanAsanasambAdhana zAzvatamanantamanatizaya zAsanasAmarthyena tu zAstragamAdRte zAstrAdhyayane zAsvitivAgvidhi zikSAgamopadeza zIlArNavasya pAraM zukladhyAnAdyadvaya zrutabuddhivibhava zrutizIlavinaya SaDjIva kAyayatanA va * APPENDIX-III 160 213 116 72 75 169 111 242 15 63 135 239 45 268 188 66 185 186 223 245 258 4 27 114 93

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94 saJcintya kaSAyANAM samparkodyamasulabhaM saMvaraphalaM tapobala saMvRtatapaupadhAnAtu saMvedanIM ca nirvedanIM saMsArAdudvegaH saMhananAyurbala saMharati paJcame sa krodhamAnamAyA sa jJAnadarzanAvaraNa sadbhiH suparigRhItaM sadbhirguNadoSajJaH santyajya lokacintAM saptavidho'dholoka: samyakatvajJAnacAritra sampado samyakatvajJAnacAritratapo samyaktvamohanIyaM samyagdRSTena samyagdRSTirjJAnI dhyAna samyagdRSTirjJAnI virati sa samudghAtanivRtto sarvagatayogya saMsAra sarvamadasthAnAna sarvavinAzAzrayiNaH sarvasukhamUlabIjaM sarvArthavindriyasaMga sarvendhanekarAzI sarvoddhatitamoho sa prazamarasyantargatAryANAM akArAdikrameNa sUca 166 96 73 221 183 115 297 274 24 34 10 311 129 212 230 113 260 227 127 243 277 286 99 29 313 148 263 262

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Appendix-III 95 r 216 255 289 194 r 304 228 118 206 288 280 sparzarasavarNagandhAH sAtaddhiraseSvaguruH sAdikamanantamanupama sAmAnyaM khalu lakSaNaM sAmAyikaM ca kRtvA sAmAyikamityAcaM sAdhvAcAraH khasvayaM sAmpratakAle cAnAgate siddhikSetra vimale sUkSmakriyamapratipAti sevyaH kSAntiArdava so'tha manovAgucchvAsa saudharmAdiSvanyatama sthAnaniSadyAvyutsarga sthUlavadhAnRtacaurya snAnAgArAga snehAbhyaktazarIrasya svaguNAbhyAsaratamate: svargasukhAni svazarIre'pi na 167 282 298 117 303 43 55 235 237 o hAsyAdi tataH

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APPENDIX--IV zrI jasasomagaNi viracitaprazamaratiprakaraNasya saMkSepato'rthavRttiH paMDitazrI 5 harSasomagaNigurubhyo namaH / nAbheyAdyA, caramo deha: kAyo yeSAM te tathA / yadvA caramadA caramabhavadAyinI IhA paMDA (?) yeSAM te tathA // 1 // jinA mahAvidehAdibhavA // 2 // anantAnyakSayANi bahUni vA gamA mArgAH, sadRzapAThAzca / paryAyAH kriyAdhyavasAyarUpA bhedAH kramavartinazca, arthA dhanadhAnyAdayaH dravyagaNitAdayazca dharmAstikAyAdayaH / hetavo'pUrvArthopArjanopAyA: kAraNAni ca / nayAH prAptArtharakSaNopAyAH naigamAdayazca / zabdAzcitrabhASAdayaH saMskRtaprAkRtAdayazca / ratnAni maNaya AmISadhyAdayazca, tairADhyaM saMkulam // 3 // avayavAnAmartha(prA?)dhAnyAnAmuJchako mIlanaM, avayavoJchakastaM anveSTuM gaveSayitum / tasmin sarvajJazAsanapure pravezo'ntarbhavanaM tatrepsurabhilASukaH / / 4 / / tAbhyaH pUrvazAstrapaddhatibhyo visRtA galitAH / zrutavAkpulAlikA AgamavacanadhAnyAvayavabhUtA pravacanAzritAH jinazAsanAnusAriNyaH / pAramparyAduccheSikA uddhRtazeSAH stokI. bhUtA ityarthaH / tatastA kRpaNakena mayA saMhRtya saGgRhyeti sambandhaH, parizATayo yathA rakkeNa saMgRhyanta iti bhAvaH // 6 // taduktAnusAreNAnusRtA vihitA virAgamArgasyekotpAdikA // 7 // avagItA (anAdaraNIyo'!)-nAdhRto'rtho(?) yasyAH, . vA samuccayeneti niSedhe / kaThoro gambhIraH, prakRSTa pradhAno'rtho yasyAM sA, tathA'pi sadbhiranugrAhyeti bhAvaH // 8 // ko'tra satAM saujanyaviSaye'nyakAraNaM sunipuNo'pi ko vakSyati na kazcidapItyarthaH / hi yasmAdarthaH, svabhAva evArya satAM yatte paraguNAkIrtanadakSA eva syuH / / 9 / / arthapadaM jainAgamapadam // 13 / / janmajarAmaraNazarIrAdyuttarakAraNaparyAlocanAdinA // 16 // mAdhyasthaM, vairAgyaparyAyAnAha mAdhyasthamityAdinA // 17 // vairAgyaM tu rAgadveSAbhAve syAdatastayoH paryAyAnAha icchA mUrcchatyadi // 18 // atha yAdRza AtmA tayorudaye bhavati tAdRzamAryAcatuSkaM kavi: prAha, rAgadveSetyAdi / mithyAtvopahatayA kaluSayA viparItayA dRSTyA yuktaH / ArtarudrayoH tIvramabhisandhAnamadhyavasAyo yasya sa tathA / paJcAzravamalabahulazcAsau ArtaraudratIvrAbhisandhAnazceti / / 20 / / jIvarakSAkArya vadhAdivinizcayo nirNayaH / saGkalezaH kAluSyam , vizuddhiH nairmalyaM, tayoH saGklezavizodhyoH karmavandhApagamayorlakSaNe mRDho mugdhaH / kalayaH kalahAstaisto ..

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Appendix-IV vyAptaH / / 21 / / bandhanaM spaSTam / sUcIkalApasya khaparikayA ( ? ) anyo'nyabandhanamitra baddhaM dhamAtaM parasparamullalitatvaM nikAcitam / vahnitaptasUcInAM kuTTitasUcInAM nirnaSTavibhAgatvam ||22|| karSito vilikhitaH // 23 // uddeSTuM vaktu-. mapi // 24 // saMsArabhramaviSamAdhvapraNetAro nAyakAH ||30|| mamakArAhaGkAreti madamahamasya svAmItyAdyadhyavasAyo mamakAraH / ahameva pradhAno'nyo mamAdhamaH ityAdi pariNAmastau / tatra mamakAre mAyAlobhau, ahaMkAre krodhamAnau antabhavataH // 31 // atha rAgadveSayoH sainyasAmarthya mAha, mithyA viparIta dRSTi: mithyA - tvam / aviratiH pramAdaH paJcaprakAro madyAdi, yogAH satyAdayaH paJcadaza, tairupagRhItau mithyAtvAdibhiH kRtasAmarthyaM santau // 33 // sa pUrvodiSTo'STadhA karmabandhaH // 34 // saptabhirguNaiH guNanaM yasya / SaTkazcAsau saptaguNazceti SaTkasaptaguNaH, nAmakarmaNo dvicatvAriMzad bhedaH ityarthaH, tataH bhedA yasya sa tathA ||35|| avinAzenAvasthiti: sthitiH, anubhAgo rasaH, pradezo dalasaJcayaH / bandhodayorvizeSo bhedraH // 36 // tatra teSu, prakRtibandhAdiSu yogAnmanovAkkAyAttasmAcchubhAzubhatara itarasmAditaraH ||37|| varNoM haritAlA divarNakadADharyasya || 38 || dehAdindriyanirvRtiH : tasyAM viSayazaktiH, viSayanimitte sukhaduHkhe jIvasya ||39|| mohenAndho vivekalocana - : vikalo ajJAtaguNadoSaH ||40|| dehAdindriyaviSayA ityuktaM prAktadAsaktasyApAyAnapA yapaJcakenAha-kalaribhitaM gholanAsAraM, madhuraM zrotrasukhadaM yoSidvibhUSaNAni nUpurAdIni // 41 // sugandhijalasnAnaM vartirgAtrAnulepinI, vartInAM samUho vArtikaM, paTavAsaH saurabhyakArI gandhavizeSaH || 43 || lohamayo'Gkuzamayogali: yantrajAla, pAzo vAlAdimayaH tairbaddho vivazIkRtaH || 44 || sambAdhanaM vizrAmaNA ||45 || nahi so'stIndriyaviSayo ||48 || zubho'pi viSayo rUpAdiH pariNAmavazAt mRtakalevarAdivazAdazubha: syAt, azubho'pi kacavarAdiH || 49 || kAraNavazena nimittasAmarthyena yatprayojanamartho jAyate, yathA yena prakAreNa syAttathA tenaiva prakAreNa tamarthaM zubhamazubhaM cintayati, tathA zatrughnaM viSaM zubhaM cintayati, pitRghnaM tadazubham // 50 // sukhInAM keSAJcidiSTo viSayo vINAgAyanAdidhvaniH bubhukSitArthasya pipAsitasya ca sa evAniSTaH syAditi / na kiJcidiSTamaniSTaM vA samasti // 52 // navakoTayo hananapacanakrayaNarUpAstAbhirudgamA - dibhizca yacchuddhaM yaduJchamAtraM bhaikSyaM tena yAtrAdhikAraH, saMyamayAtrAdhikAro nirvAho yasya ||60|| darzanamohanIya karmaNaH kSayeNa darzanazuddhirUpaM pariNAmaM, anyonyaM svadarzanaH paradarzanApekSayAttarottaraM vizeSaM pazyataH // 62 // zAstraM AcArAdi / guruparamparayAgamanA - 97

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zrI jasa somagaNiviracitaprazamaratiprakaraNasya saMkSepato'rthavRttiH dAgamaH / tasmAte vinA / / 66 / / AgamavratamUlanirNaya prati nikaSaH yaH kaSapaTTasamAnaH // 68 // ahitasamAcaraNadharmanirvApI, apathyAsevanatApApanodanakartA gurUNAM vadanaM tadeva malayo malayAcalaparvataH tasmAnnisRto nirgataH // 70 / / tapaso'nazanAdirbalaM saMvaraphalaMm / manovAkkAyavargaNo'vaSTambhajanitaparisyandAnniSkAyA kriyAyAH / kriyAyA nivRttira pagamaH / ayogitvaM zaileziprAptirUpam / / 73 / / dRSTiralapakAlaH sa eva mAtrA parimANaM yeSAM te ca te viSayAzca zabdAdayasteSu saGgaH sambandhaH / tasmAddhetoH kimityAha ajarAmaraNI vayamiti vikalpaparA laukikasiddhA iva nirudvignA nirbhayA vartante / na kadAcidasmAkaM jarAmaraNAdi bhaviSyatIti manyante // 75 / / etadeva dRSTAntenAha ke(ci)d sAteti // AmiSaparA indriyAnukUlaviSayopabhogaparAH // mRtakarikalevarApAnapraviSTamAMsAsvAdakagRddhakAkavat, AmiSaparA ityanena ca rasagauravasyeva ityapAyabahulatA darzitA, tena tathA sAtadigaurave bahulapratyayo'yam / / 76 // jAtyA'vitathA hetavaH sAdhyAvinAbhAvinaH utpattimattvAdayaH, dRSTAntAzcaritakalapitodAharaNasyAdyasyopamAbhUtAH aGgulyAdayaH kharaviSANAdayazca, tainiSpanna pratiSThitama vyAhatamityarthaH / yathA santi jIvAdayaH utpattimatvAt vinAzavattvAt sthitimattvAdvA yathAGgulyAdayaH, yathAGgulirekasminnevakAle mUrtatvenAvasthitA, vakratvena vinaSTA, RjutvenAtmanA satI utpAda-sthiti-vyayavatI vartate tathA AtmAdayo'pi sarva padArthAH / sarvajJavAgeva rasAyanaM hetvAdisiddham / tathA avirudhdaM samyag vidhinopayujyamAnaM vapurajaraM karoti valIpalitarahitam / abhayaM kSudropadravAdibhayarahitam / sarvajJavaco'pi ajaraM aparAparapradAne'pyakSINaM, upanItaM dIyamAnaM, te rasAdi gauravavantaH puruSA na bahumanyante // 77 / / jAtiHmAtRbhavA, pitRbhava kulaM, vAllabhyakaM priyatvam // 80 // asadanuSThAnaM azuddham / // 84 // pitRmAtRnindyAvayavabhavasya vRddhihAnidharmakasya rogajarAsthAnasya // 85 // lobhAntarAyasyoda(yo) vipAko'nudayaH upazamaH // 89 // paro dAtA tasya dAnAMtarAyakSayopazamajanitA zaktiH, abhiprasAdastu tasyaiva dAturyasAdhUna prati abhiprasannaM ceto bhavati, yanmuktisAdhakA ete / etebhyo dattaM bahuphalaM bhavatIti / / 90 // grahaNamupAdhyAyAdeH sUtrAdInAM, ugrAhaNaM pramANopanyasanaM, navakRtiH navakAvyakaraNaM, vicAraNaM jIvAdipadArthaviSayam, arthAvadhAraNaM arthAbhidheyanirNayaH / buddhInAM pUrvoktasvarUpANAM aGgAni zarIrANi "sussUsaI" ityAdi vidhayaH karaNAni, tabhedAsteSu anantA bahavaH paryAyAstavRdhda gateSu // 11 // zrImat zrIgautamAdayaH // 92 / / caTukarma caTuvAkyakarmanimitta mAtApitRsambandhAdikaM

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Appendix-IV 99 kRtvA / / 93 // 'mA rUs' 'mA tas' iti gurudatta padadvayaM rAgadveSanigrahagarbhamuddhoSayataH karmakaraNavaikalUyAt anyathA sthirIbhUtaM mASatuSeti / zrayate ca tasyApi nirvANaprAptistasmAdbahvadhItaM mayetyAdiko niSkAraNo garvaH / zrutaparyAyeti kazcidekArthavyAkhyAkArI, kshcidrthdvybhaassii| ityAdi vaikriyasiMhanirmANa sthUlabhadrasya zrutasampradAyavicchedaM ca tasya zrutvA ko nAmaihikopAyabhrAntyApi zrutamadaM kuryAt // 95 / / samparko bahuzrutaH saha saGgaH, udyama: protsAhastAbhyAM sulabham // 16 // nizcaye paramArthacintAyAm // 97 // pizAcavaditi (zuci !) pizAcAbhidho vipro janamadhye azucireveti matvA samudrAntIpaM praviSTaH / tatraiko vaNik bhagnapota: purApi gata Aste / tatrecavaTAstadrasapAnAtkevalAt gudamukhena guDakhaNDAnIva purISaM tena nisRSTam; pizAcenAtaM, sa sukhIjAtaH / tanmilane svarUpe jJAte sati pizAcavipro duHkhIjAtaH, puna:pAntaraM gataH / tatrApi valgulyAdi dUSitAni phalAni bhuktavAn / tatrApyevaM jAtamiti // 98 // gotrakarmaNa: udayena vipAkena kRte manuSyANAM sammUrchajagarbhajabhedabhinnAnAM tirazcAmekendriyAdInAM tadvidhameveti / hInottamamadhyamatvarUpam / yonivizeSAzcaturazItilakSAH / yonirutpattisthAnaM tasyA vizeSAntarANi, tadvibhaktaM hInottamatvAdikaM devanArakANAM dRSTrA kathaM saMsAre ratirbhavatIti uttareNa saha sambandhaH // 101 // aparamapi madakAraNamAha / dezakuletyAdi // 102 // anaadRtgunndossH| paJcendribalena vibalo vigatazubhapariNAmabalaH / / 103 // tasmAtkathaM ghaTitavyamiti pUrvagAthayA ca sambandhaH / kena bhoginA, aniSTAzca te viSayAzca, tadabhikAGkSaNetyekA pRcchA, kathamebhiH saha viyogo bhavatIti dvitIyA pRcchA / uttaraM, suvyAku...suSTu vyAkulahRdayato'pi aniSTaviSayAbhikAMkSiNA bhoginA saha viyogo viSayANAM kathaM syAdini prazne Agamo abhyasanIyaH athavA 'vaM' api zabdo pUraNArthe / aniSTaviSayAbhikAkSiNA suvyAkulahRdayena ca sat tattasmAdAgamaH siddhAnto asya prAktanakarmakSayakAritvAt abhinavakarmanirodhaH / kRtvA ca vigato yogaH sambandhasya cArthAt karmaNA yasmAdAgamAt sa viyogaH nizcayena kathaM kena prakAreNa kAryaH, naivaM vidhenAgamAbhyAsaH kartu zakyAta iti bhAvaH // 105 // utsukaH kRtaH, nikaSe saMyogottarakAlaM bahulAH // 106 // zAko'STAdazo yatra // 108 // upacArazayanAzanasambhRtapiNDitarasyakANi ratikarANi ||109 // api vyatyaye, samakSa pratyakSaM niyata maraNaM devanArakANAm / aniyataM maraNaM tiryaGmanuSyANAM pade pade // 110 // viSayapariNAmo viSayetvadhyavasAyastasya niyamo'nuprekSyaH paryAlocanIya: tyAgarUpaH / / 111 / /

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100 zrI jasasomagaNiviracitaprazamaratiprakaraNasya saMkSepato'rthavRttiH AcArADga / / 112 / / AcArasyAdhyayanArthAdhikAradvAreNa lezato'rthamAha-SaTsu jIveSu nikAyeSu yatanA yatnataH tadrakSaNe jJAnapUrvako vyApAraH, lokavijayo laukikasantAnaH pitRnvayaH, svajanasambandhina: patnIputrAdayasteSu gauravamA darastattyAgaH / zItoSNIyAdhyayane zItohaNAdi parISahAdi vijayaH / strIparISaho satkAraparISaho bhavataH, zItau zeSAH, viMzatiruSNAH / / 114 / / sthAnaM kAyotsargarUpam, niSadyA svAdhyAyAdi yogyA bhUmiH, vyutsargaH tyAgaH / evaM vidhA zabdAH zrayamANA ucyamAnAzca yateH bandhAya syuH / tathaivaM vidhAni rUpANi vilokyamAnAni yateH karmabandhAya syuH / kriyAH pAdAGgadhAvanAdikAH pareNa kriyamANA: parAH svAdyamAnIyA (ya)teH karmabandhAyeti, anyo'nyeti anyaH sAdhugnyasya sAdhoH kriyA pAdadhAvanAdikA karoti sA cAsvAdyamAnA yateH karmabandhAyeti // 117 / / yasmin kAlavivare'bhibhavo rAgAdibhiriti // 119 // tuSTaitoSe kartavye yAvacceSTate prayAsaH kriyate tAvat // 123 / / yA ca lokavArtA kRSyAdibhikinirvAhaH / yA ca dehavAnnipAnavasanAdibhiH zarIranirvAhaH / tavyamapi zobhanaM kSAtyAdinirvAhahetukam // 130 // zarIra nAsAdhanikaM kiMtu sasAdhanaM, lokAdhInAni janAyattAni sAdhanAnyAhAroSadhiprabhRtIni kSamAderavirodhAt // 132 / / gaDulepaH, akSasya dhuraH upAMgaM mrakSaNAdi, asaGgAHsAdhavasteSAM yogAH saMyamavyApArAH teSAM bharaH samUhastanmAtraM tasya yAtrArtha muMjItAhArapiNDam / yathA hi pannago bhakSyaM tRpta. rtha samagRNahan asate na carvati evaM sAdhurapi putrikAyA vA palaM tadvat / yathA hi cilAti putravyApAditaduhitRmAMsaM tasyA pituH bhrAtRNAM ca bhakSayatAmapi na tadrasagRdhyartha samabhavat kintu dhAraNArtha, evaM sAdhurapi dehadhAraNArtha AhAraM karoti na rasagRdhyartha iti bhAvaH // 135 / / dArUpamA avikAriNI sarvatraika svabhAvA dhRtiH yasya sa tathA / yathA acetanaM kASThaM rAgadveSarahitaM syAttathA sAdhunApyaraktadhiSTenAsvAdyaM, viziSTatarasvAdaM taditaracca vastu kalpaM bhakSaNIyaM bhavatIti tatra guNavadvastu amUrchitamanasA sAdhunA bhoktavyam / viparItaM aguNavaccApraduSTena bhoktavyamiti bhAvaH // 136 // kAlaM uSNa hAlAdikaM, kSetraM snigdhatarAdi, mAtrAmarUpAdi svAhAraparimANaM, svAtmya yasya yadupabhuktaM pariNatimeti dezakAlaviruddhamapi tatsvAtmyamucyate / dravyAdInAM ghRtaguDAdInAM gurutvaM laghutvaM, yadvA yena dravyeNa bhuktena guNAnAM gaurava lAghava cAtmanaH syAttadabhyavahArya bhojanIyamannAdi // 137 // atisnigdhAdi akalpamapi kalpavate (), vikAriNAM kiJcitkarapyamapi akalapyaM syAdajIrNena paribhogavat / kiJcidakalpyamapi kalpyaM sarogamyauSadhavat // 145 / / dezaM grAmAraNyAdikaM, kAlaM subhikSadurbhikSAdikaM, puruSaM zreSThiputra rAjaputretarabhedabhinnaM,

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101 Appendix-IV avasthAM sahiSNutetarAdirUpAM karapyamaham // 146 // sarvArtheSu sacittAcitamizreSu zarIrendriyasaGgAheSu parisaMkhyAnaM parigaNana pariharaNaM kArya kArya muktyAdikamicchattA // 148 // AkAlikaM sadA bhAvi hitam // 153 // zucInAmapi karpUrAdInAM svasaMyogAt , azucikaraNasAmarthyamasti tathA AdhuttarakAraNAzucitvAt / vapuSa: AdikAraNaM zukrazoNitAdi, uttarakAraNaM tu jananyAbhyavahRtasyAhArasya grahaNAdi // 155 // 4 manodaNDAH, 4 vAgdaNDAH, 7 kAyadaNDAH, evaM paJcadazaprakAreSu daNDeSu ruciryamya mUlabhedApekSayA sa tathA, tatazcAyamarthaH pramAdavAn yo jIvastasya pramattasya yathaite bhedA bahavastathA'vazrakarmANi AzravasthAnAni bhavantItyAzravavidhiruktaH / tasminnAzravavidhikarmANi viSaye teSAM bhedAnAM nigrahe, tasmAdyatiryateta // 157 // varadastIrthakaraidezitA // 158 // vizoSaNAd laGghanAt, doSo'jIrNAtmakaH // 159 // kalpatA Arogyam // 161 / / kApathavilokanAdekaikanayAnusArijinapraNItAgamavacanaikadezasvayuktinirapekSAnyayuktivicAraNAt bahavo nihavA jajJire // 163 / / duradhigamyo duSpApyaH yato viratiratnaprAptAvapi virAgamArgavijayastena prApto bhavati yena sarvaviratiravApnoti / vidhureNa vihvalena // 164 // yatkiJcidvyarUpamupakaraNaM rajoharaNapAtrAdi bhaktapAne ca caturvidhAhArarUpe, dehaH zarIrameva, ete catvAro vikRtyannapAnasaMzliSTAH / avizuddhakoTisaMsRSTA rudhirAdyavayavaspRSTA, adhikAro viSayo gocaro yasya tattathA / bhAvazaucasya sarveSu kAryeSu nirupalepanAyAH kriyAyAH anuparodhAt apIDanAt // 171 // tyaktabhayavigrahaH tyaktabhayakalahaH tyaktAtmAtilobhAtmA // 173 / / paurvAparyeNa jinavacanAnAmavighaTanamavisaMvAdanayogaH / ajihmatA avakratA // 174 // dRDhAnAM vajradurbhedAnAM, rUDhAnAM cirakAlAvasthitiprAptasthairyANAm / / 179 / / vyatikaraH saMparkaH, vairAgya viraktatA, mArgaH pUrvamaharSisamAcIrNakriyAkalApaparatA, . sadbhAvA jIvAdayaH, eSAM bhAvanA buddhizca / etAni sarvANi dharmasthairyajanakAni // 181 / / AkSipyante dharma pratyabhimukhAH prANino yayA sA AkSepaNiH / vikSipyante parAparadoSakathane na preryante prANino yatra sA vikSepaNiH / vimArgAH jainamArgAdanye ekAntamatAvalaMbino mArgAH, teSAM bAdhane samarthA padaracanA yasyAH sA tathA tAm // 182 // Atmani parAvarta(na)rUpe // 183 / / jIvA ca saMkhyeyapradezAtmakAH sakalo(po?)payogabhAjaH // 189 / / lakSaNato asAdhAraNasvarUpataH / / 19 / / evamanekaprakArANAmekaiko vidhirekaiko bhedaH / anantakAlavartitvAdanantaparyAyaH, anantaparyAyA dharmA yasya / antarmuhUrtAdArabhya trayastriMzatsAgaropamAni yAvat sthitayaH, aMgulAsaMkhyeyabhAgamAtrAdArabhya yAvatsamasta. lokAvagAhaH, paryAyAstAratamyakRtavizeSAH // 193 // sAkAro vastuvizeSaH paricchedarUpaH,

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102 zrI jasa somagaNiviracitaprazamaratiprakaraNasya saMkSepatA'rthavRttiH anAkAra upayogastu sAmAnyavastu paricchedarUpaH // 194 // matizrutAvadhi yo mithyAtvodayopazamasvabhAvA ajJAnatAM pratipadyante // 195 // udayiko jIvopAttakarmaNAmudayarUpo devanArakAdi paryAyakArI, pAriNAmiko jIvaH bhavyAbhavyatvAdirUpastrikAlatadavicyutisvarUpaH / upazamaH karmaNAM vipAkapra dezadvayarUpodayAbhAvastena nirvRttaH upazamikaH, samyakUtva cAritrajJAnadAnAdirUpaH kSayotthaH, chadmasthajJAna dirUpaH kSayopazamajo bhAvaH // 196 // jIvAjIvAnAM dravyANAM yad dravyaM sthityaMzarUpaM tadAtmA bhaNyate / nahi tAni tAdrUpyaM kadAcana tyajantIti kRtvA ||20|| " kAraNameva tadantyaM sUkSmo nityazca bhavati paramANuH / ekarasavarNagandho dvisparzaH kAryaliGgazca" // 208 // AnataprANatA (kA?)veka eva kalpaH ekendrasvAmitvAdevamAraNAcyutAvapyeka eva / tena dazakalpAH / trINi maitreyakAni adhomadhyamoparitanabhedena paJcamahAvimAnAni caturdazabhedaH / ISat prAgabhArAkhyaH paJcadazabhedaH / evaM paJcadazabhedaH UrdhvalokaH // 212 // catuSTayaM jIva jIvadharma pudgalAkhyam / avazeSaM samastalokA saMkhyeya mAgAdikam / eko jIvaH pRthivyAdiko vyApnoti vAzabdAt samastalokaM kevalisamudghAte kevalI ca vyApnoti // 213|| sUkSmatApariNAmaH skandhAnAmeva, tatsadbhAvena te sAkSAdindriyagrAhyAH / bhedo dvayAdi svandhAnAM pRthagbhavanaM, sarve 'pyete pudgaladravyasyopakArakAH || 216 // saMsAriNo jIvasya skandhAH prabhUtANusamudAyAH // 217 // yogaH, tasya yogasya viparyAsaH / / 220 / / savRtaH saMvRtAtmA || 221 || zikSA jinodina kriyAkalApasya punaH punarabhyAsaH / 223 / / anavigamo'rthasya naiyatyenA paricchedaH, viparyayo viparItArthagrAhipratyayaH // 224 // vistarAdhigamo vistaraparicchedaH, ekasmin jIve bhAjyAni vikalpanIyAni catvAri yAvat yathA ekasmin jIve eka matijJAnaM zAstrapAThanazravaNAbhAvAt / tatvatastu sarvatra matizrute te eva avadhiyute zrINi, catvari matizrutAvadhimana: paryAyajJAnAni // 226 // samo rAgadveSavikalpapariNAmaH, tasya yo lAbhastatra bhavaM sAmAyikam / prAktanaparyAyasya chedaH uttarasya paryAyasya upastha, panaM chedopasthApanaM, tatra bhava chedopasthApanikam / pariharaNaM parihArastena vizuddha // 228 // anuyogaiH kiM katividhaM kasyetyAdirUpaiH / / 229 // tatpareSu sAdhuSu jineSu bhaktirAMtarA prItiH / upagrahastaducitAnnazanazayanAsanAdidAnarUpaH / samAdhiH svaparayoH svAsthyaM eSAM karaNena // 234 // anuSyasyAnabhibhavanIyasya || 235|| vinivRttAH apagatAH parasmin vastuni AzA : yeSAM te tathA / / 238 / khantI ajjava maddava muttItava saMjame abodhavave, sacca pusaMccaM so a AkicaNaM ca / balaM ca jaighamno iti dazavidhAdyatidharmAt / tathA pRthivyaptejovAyuvanaspatitra sarUpapajIvanikAyAt zrotraM cakSurvANarasanA sparzane I

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Appendix--V 103 ndriyapaJcakAt / tathA AhArabhayamaithunaparigraharUpasaMjJA catuSkAt / tathA karaNakAraNAnumatibhyaH / tathA manovacanakAyAyogatrayAccASTAdazazIlAsahasrANAM niSpattiH bhavatItyarthaH // 244 // ebhihetubhiraihalaukikAdyazaH, pAralaukikanavadhAnirNayaparibhramaNarUpo yo apAyo dharmArthinA cintyate so apAyavicayaH / 247 // viviktau pRthAbhUtau bandhujanazatruvau yasya sa tathA / samastulyo vAsIcandanAbhyAM kalpanapradehAdi chedanAnulepanAdi yatrasa tathA evaM vidho deho yasya / 251 // AtmArAmasya kRtAtmAbhirateH // 252 // RddhayaH AmaSidhyAdayaH, pravekA avavyAdijJAnavizeSAH, vibhavAstRNA grAdapi kanakavRSTikartRtvAdaya: // 254 / / tajjayaM tapo'nuSThAnajanyAtulyavibhUtiprativandhAbhibhavam // 257 / / anupalakSyo nAdyApi niviSayAM pratItimutpAdayituM pratyalaH / yathA rAhuNA pUrNacandro mukto'pi kiyanta kAlamanupalakSyo bhavati, tathA kSINamoho'pIti // 262 // saMkramaH pravezaH // 264 / / zirogatazUcyAkAramaGkuraM tasya vinAzato yadvA mastakazUcivinAzAt saMkSayAt tAlasya yathA nAzaH sthiro bhavet / 266 / zAzvatamanavaratabhavanazIlatvAt , anaMta kSayAbhAvAt , anatizaya kenApi tasyAtizayitu azakyatvAt / / 268 // dravyaguNaparyAyANAmapi, guNaparyAyava vavyaM, sahAbhAvinI guNAH, kramabhAvinaH paryAyAH / 269 // anapavartitvAt apavRttirahitatvAdi yarthaH // 271 / / atiriktataraM adhikataram / / 272 / / dvIndriyamiti atra tAtparyamidaM dvIndriyasya sAdhAraNasya panakasya ca ye vAgucchvAsa kAyayogAH sarvajaghanyAstebhyaH pratyekamasalayAtaguNahInAn bAdarAn vAgucchvasakAyayogAn samavarundhana sUkSmakriyakAyayoga vartI / / 279 / / uttIrNaH (saMsArabhaya ?) rahitaH // 282 // dravyalezyAbhAvAt bhAvalezyAnAmasambhavaH / / 283 / / avigraheNa avakrazraNigatyA / / 287 / / sAkAropayogena kevalajJAnopayogena // 288 / / svalakSaNasya jJAnadarzanAdebhavAta, bhAvAntarasaGkAnteriti jalasthitalavaNasya rUpato'darza 'pi rasanopalabdhivat / / 290 // anibandhAd manujAyurgatyAdInAmatyantaM pralayAt // 291 // gurudravya padhagacchan dRSTamupalAdi, tasyAnugauravaM nAsti apetakarmatvAt / azakyabhAvAcca azakyo'nupapannaH khalvayaM bhAvo yatsarvakarmanirmukto'tyantaM laghuraghoga chatIti, na ca lokAntAt parato gacchatIti, upagrahakAridharmAdharmAstikAyAdidravyAbhAvAt , yAnapAtravanmatsyAdivadvA sthaleSu gamanazakterabhAgat // 292 // pUrvaprayoga iti zukladhyAne vartamAne na deha vibhAgahAnikRtikAleyaH saMskAra AhitaH / kriyayA sa pUrvaprayogastena gamanaM sidhyati dolAvat kumbhakArabhramitacakrasya tavyA pArAbhAve'pi kiyatkAlaM bhramaNavadvA tathA bandhacchedAderaNDaka

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104 zrI jasasomagaNiviracitaprazamaratiprakaraNasya saMkSepato'rthAttaH phalavat , asaGgabhAvAt gatalepAlAbukavat, asaGgo apalepaparamahaMsavadvA gatipariNAmAt dIpazikhAvat dhUmavadvordhvagatipariNAmAdityarthaH / / 294 // mAnasaM duHkhamiSTaviyogAdau syAttasya, zarIramanasorabhAve tatkRtasya duHkhasyAbhAvaH / duHkhAbhAve ca sati siddhasya siddhaM patiSThitaM siddhisukhamityarthaH // 295 // iti zrI prazamaratiprakaraNasya zrI umAsvAtivAcakakRtasya saMkSepato'rthaH vRttiH sampUrNA / saMvat 1668 varSe kArtika zudi 11 dine paMDita zrI 5. harSasomagaNi tat ziSyagaNi jasasomenAlekhi / zubhaM bhaktu / zrIrastu / vaTapallInagare likhitA ||shrii|| kalyANamastu / (zlokAH 296-313) ahaMtpravacanAvayavasparzikAM dharmakathikAmimAM zrutvA / prazamaraterAryAzatatrayaM dvAdazottaraM pArasamAptamiti / prazamasthitena yeneyaM kRtA vairAgyapaddhatiH / tasmai vAcakamusyAya namo bhUtArthabhASiNe / iti zrIpUrvadhArIziromaNi zrI umAsvAtivAcakaviracitaM prazamaratiprakaraNaM sampUrNa likhitam / saMvat 1668 varSe kArtikamAse zuklapakSe ekAdazI dine paMNDitacakracUDAmaNivAdigaruDagovindasarasvatilabdhaprasAdapaNDita zrI 5. parvatagaNi tat ziSya paMDitacakravarti paNDita zrI harSasomagaNi tat ziSyagAMNa jasasomazizunA likhitaM vaTapallInagare / zubhaM bhavatu lekhakapAThakayozca / zrIrastu / kalyANamastu /

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