Pravachanasara

Author(s): A N Upadhye
Publisher: Shrimad Rajchandra Ashram
Catalog link: https://jainqq.org/explore/003289/1

Page #1
PRAVACANASARA pravacanasAraH PROF. A. H. UPADNYE. P Shrimad Rajchandra Ashram AGAS.

Page #2
paramazruta-prabhAvaka zrImad rAjacandra jaina zAstramAlA pravacanasAraH PARAMA-SRUTA-PRABHAVAKA SRIMAD RAJACHANDRA JAINA S'ASTRAMALA PRAVACANASARA

Page #3
" ajjhayaNameva jhANaM paMceMdiyaNiggahaM kasAyaM pi / to paMcamayAle pavayaNasArabbhAsameva kujjAho | " - rayaNasAre 95

Page #4
Srimad Rajachandra Jaina Sastramala SRI KUNDAKUNDACARYA'S PRAVACANASARA (PAVAYANASARA) A Pro-Canonical Text of the Jainas The Prakrit Text critically edited with the Sanskrit Commentaries of Amrtacandra and Jayasena and a Hindi Commentary of Pande Hemaraja, with an English Translation of the Text, a topical Index and the Text with various readings, and with an exhaustive essay on the Life, Date and Works of Kundakunda and on the Linguistic and Philosophical aspects of Pravacanasara BY A. N. UPADHYE, M. A., D. Litt. Retd. Professor of Ardhamagadhi Rajaram College, Kolhapur PUBLISHED BY SHRI RAOJIBHAI CHHAGANBHAI DESAI For the Parama-Sruta-Prabhavaka Srimad Rajachandra Jaina Sastramala Shrimad Rajachandra Ashrama, Station AGAS. Post Boria, Via Anand, W. Rly. 1964 Price Rupees 15/- only.

Page #5
"Study of Scriptures, indeed, bears the fruit of Meditation and that of subjugation of Senses and Passions; so in the Fifth Era Pravacanasara (the essence of the Doctrine) should be studied." Rayanasara, 95

Page #6
tRtIyAvRtti: ] zrImad rAjacandra jaina zAstramAlA zrIparamAtmane namaH zrImatkundakundAcAryaviracitaH / tattvadIpikA tAtparya vRtti - hindI bAlabodhinI bhASA - cetiTIkAtrayopeta : 'kolhApura' nagarAntargata 'rAjArAma kaoNleja' nAmni mahAvidyAlaye nivRtta ardhamAgadhI bhASAdhyApakena zrIvIranirvANa saMvat 2491 pravacanasAraH (pavayaNasAra) upAdhyAyopAneminAthatanaya AdinAthena zrImatkundakundacAryatatpraNItagranthavistRta vimarzakAriNyA prastAvanayA TippaNIkAGglAnuvAdena viSayasUcyA pAThAntarAdibhizcAlaMkRta : saMzodhitazca / ANG sa ca agAsastha zrIparamazrutaprabhAvaka zrImad rAjacandra - jainazAstramAlA zrImad- rAjacandra - Azrama - agAsa - svatvAdhikAribhi: zrImad rAvajIbhAI desAI, ityetai: prAkAzyaM nItaH / mUlya rU. 15. [ prataya: 1000 zrIvikrama saMvat 2021

Page #7
prakAzaka-- rAvajIbhAI chaganabhAI desAI oN0 vyavasthApaka, paramazrutaprabhAvaka zrImad rAjacandra jaina zAstramAlA zrImad rAjacandra Azrama, sTezana agAsa, posTa-borIA. vhAyA AnaMda (gujarAta) [prathamAvRtti-vIrani0 saM0 2438; vi0 saM0 1968] [sudhArita dvitIya AvRtti, sane 1935] [sudhArita tRtIya AvRtti-vIra ni0 saM 2491, sane 1964] - sarva hakka prakAzakake svAdhIna - mudraka1) jayantI dalAla, vasanta priMTiMga presa ghI kA~TA roDa, ahamadabAda 2) aMgrejI aMza zAradA presa, kAra sTrITa, maMgaLUra.

Page #8
isa yugake mahAn tatvavettA zrImad rAjacandra prathama AvRtti - prastAvanA dvitIya AvRtti - prakAzaka kA nivedana tRtIya AvRtti prakAzaka kA nivedana CONTENTS Preface (Second Edition) Editor's Preface (Third Edition) Dedication Introduction 1. Sri Kundakundacarya. -- .. 2. Kundakunda's Date. A general appreciation of Kundakunda. - Traditional names of Kundakunda. - Vakragriva as a name of Kundakunda discussed. Elacarya as a name of K. discussed. Grdhrapiccha as a name of K. discussed. Conclusion about his names.Autobiographical relics of Kundakunda. -Traditional biography of K. Another traditional story about K.-Scrutiny of the above two traditional stories.-Spiritual parentage etc. of Kundakunda. 3. Kundakunda's works. ---- Our approach to the problem.-The traditional date of Kundakunda.-Date proposed by Pt. Premi.-Date proposed by Dr. Pathak. Date proposed by Prof. Chakravarti. - Pt. Jugalkishore's view on the date.-A summary of the facts.Kundakunda's posteriority to Sveta, and Diga. division. -Kundakunda as the sisya of Bhadrabahu discussed.-Kundakunda's authorship of Satkhandagamatika discussed.-Kundakunda as a contemporary of Sivakumara discussed.-Kundakunda as the author of Kural. Later limit for the date suggested from literary and epigraphic evidences. The two limits and the possible conclusion. - Prakrit dialect as an evidence for the date proposed.Domicile etc. in the light of the date proposed. - 11*-18* 19*-20* 21* 22* Kundakunda as the author of '84 Pahudas.-Satkhandagamatika. - Mulacara. - Ten Bhaktis. - Titthayarabhatti. - Siddhabhatti. Sudabhatti. - Carittabhatti. - Anagarabhatti. - Ayariyabhatti.-Nivvanabhatti.-Pamcaparametthibhatti.-Critical remarks on Ten Bhaktis.-Damsanapahuda. Carittapahuda. - Suttapahuda. Bodhapahuda. Bhavapahuda - Mokkhapahuda. --- Limgapahuda. Silapahuda. - Critical remarks on eight Pahudas. - 23*-26* 27*-28* 29 1-120 1-10 10-23 23-46

Page #9
8* Pravacanasara 46-93 47-52 52-59 59-90 Rayanasara. - Critical remarks on Rayanasara. - Barasa - Anuvekkha.-Critical remarks on Barasa-Apuvekkha. - Niyamasara. - Critical remarks on Niyamasara. --Pancastikaya. - Critical remarks on Pancastikaya.--Samayasara.- Critical remarks on Samayasara. - The designation Nataka discussed. 4. Pravacanasara of Kundakunda. a) Study of Pravacanasara. Pravacanasara in Oriental studies. - b) The Text of Pravacanasara. Text influenced by the commentary. - Two recensions of the text.-Criterions of textual criticism and the nature of additional gathas. - Classification and scrutiny of additional gathas. Critical light on the recension of Amotacandra. c) Summary of Pravacanasara. Book I. - Book II. - Book III. - Critical remarks on Prava canasara. d) Philosophical aspect of Pravacanasara. 1. Dogmatical back-ground or the Jaina ontology.- Critical remarks on Jaina and Samkhya ontology.-- 2. Substance, quality and modification.-Explanatory remarks on the three. - Distinction between guna and paryaya. ---Siddhasena's objections stated. - Kundakunda's position stated and Siddhasena's objections explained away.- 3. Nature of spirit and matter, Jiva and Pudgala.Comparative and critical remarks on the nature of spirit. - Comparative and critical remarks on the nature of matter. - 4. The doctrine of three Upayogas. - Comparison with Samkhya gunas. - 5. The theory of omniscience. -Some side-light on omniscience. -Omniscience of Varuna. -- Upanisads on omniscience. - Omniscience according to Buddhism. - Kumarila's attack on omniscience. Omniscience elsewhere and omniscient bliss. -Omniscience compared with Radhakrishnan's Religious experience. - Necessity and proof of omniscience. - 6. The Atomic theory.- Kundakunda's view stated. - Kundakunda on atomic interlinking. - Atomism elsewhere. --- 7. Syadvada, or the theory of conditional predication. --Side-light on the back-ground of Syadvada.-Syadvada in Higher and Lower knowledge. - Syadvada and Nayavada. -Nayavada and Syadvada traced back in Jaina Literature.- Counterparts of Syadvada elsewhere discussed. Vedantic beginning for Syadvada nottenable. - Syadvada and Relativity. --Syadvada and Modern philosophy. - Evaluation of Syadvada. - 8. Jaina conception of Divinity. - Transmigration a fact and a dogma. - The idea of divinity explained. -Vedic gods and the Jaina conception of god. -

Page #10
Contents 9* Jainism and Nastikata. - Jaina Liberation.-9. Jainism in Indian religious thought. Monastic aspect Pravacanasara. 91-93 An ideal Jaina monk. - Critical remarks on some Jaina ascetic practices. - Remarks on the Samgha of Jaina Monks. -- Back ground of the Jaina institution of Mendicancy. 5. Commentators of Pravacanasara 93-106 1. Amotacandra and his Tattvadipika. 93-97 Amrtacandra and his works. - His Scholarship, style etc. - Quotations in his Tattvadipika. - Date of Amotacandra, 2. Jayasena and his Tatparyavrtti. 97-100 Jayasena and his commentaries. This Jayasena distinguished from others of the same name. Jayasena as a commentator compared with Amrtacandra. - Quotations in his Tatparyavstti. Date of Jayasena. 3. Balacandra and his Kannada Tatparyavitti. 100-103 Information about Balacandra.-His teachers, colleagues, disciples, domicile etc. -- Date of Balacandra. - Commentaries of Jayasena and Balacandra compared. - Priority of Jayasena's commentary. 4. Prabhacandra and his Sarojabhaskara. 103-4 Remarks on Prabhacandra's commentary. -- Information about Prabhacandra and his date. 5. Mallisena and his Tika. 104-5 The Ms. of the so-called Mallisena's tika. 6. Pande Hemaraja and his Hindi Balavabodha. 105-6 Remarks on Hemaraja's style etc. - Relations and works of Hemaraja. - The occasion of composition. 6. The Prakrit dialect of Pravacanasara. 10-120 Introductory remarks. -- Treatment of vowels. - Samdhis illustrated. - Treatment of intervocalic consonants.-Critical remarks on ya-sr'uti. -- Treatment of conjunct consonants.--Declension. - Conjugation. -- Verbal derivatives. - Particles etc. - Numerals and typical words. - The place of this dialect among the Prakrits -- Views on the name of this dialect. -- Denecke's view criticised, and Jaina Sauraseni as the significant name. - Historical back-ground of Jaina Sauraseni. - Jaina Sauraseni and Jacobi's Pre-classical Prakrit. Post Script: Additions etc. 121-126 pravacanasArakI viSayAnukramaNikA 127-130

Page #11
10* Pravacanasara Prakrit Text of Pravacanasara with the Sk. commentaries of Amrtacandra and Jayasena and the Hindi Commentary of Hemaraja. 1-346 Pavayanasara (Text and Variant Readings) 347-72 Alphabetical Index of Pravacanasara-gathas 373-77 Alphabetical Index of quotations in the commentaries with their sources. 378-80 Critial Apparatus 381-83 English Translation 384-415 Index (to the contents of the Pravacanasara.) 416- 21 Index to Introduction 422-33

Page #12
isa yugake mahAn tattvavettA zrImad rAjacandra isa yugake mahAn puruSoMmeM zrImad rAjacandrajIkA nAma bar3e gauravake sAtha liyA jAtA hai / ve vizvako mahAn vibhUti the| adbhuta prabhAvazAlI apanI nAmabarIse dUra rahanevAle gupta mahAtmA the| bhAratabhUmi aise hI nararatnoMse vasundharA mAnI jAtI hai / __ jisa samaya manuSya samAja Atmadharmako bhUla kara anya vastuoMmeM dharmako kalpanA yA mAnyatA karane lagatA hai, usa samaya use kisI satyamArga darzakakI AvazyakatA par3atI hai / prakRti aise puruSoMko utpanna kara apaneko dhanya mAnatI hai / zrImadjI bhI unameMse eka the / inakA pavitra nAma to prAyaH bahutoMne suna rakkhA hai, aura usakA kAraNa bhI yaha hai ki rASTrapitA mahAtmA gAMdhIjIne apane sAhityameM inakA jahA~ tahA~ sanmAna pUrvaka ullekha kiyA hai| ve svayaM inako dharmake sambandhase apanA mArgadarzaka mAnate the| ___ mahAtmAjI likhate haiM ki "mere Upara tIna puruSoMne gaharI chApa DAlI hai, TAlsaTaoNya, raskina aura raajcndrbhaaii| TAlsaTaoNyane apanI pustakoM dvArA aura unake sAtha thoDe patravyavahAra se; raskinane apanI pustaka 'anTu di lAsTa' se, jisakA gujarAtI nAma maiMne 'sarvodaya' rakkhA hai, aura rAjacandrabhAIne apane gAr3ha paricayase / jaba majhe hindU dharmameM zaMkA utpanna haI usa samaya usake nivAraNa karane meM rAjacandrabhAIne mujhe bar3I sahAyatA pahuMcAI thii| I. san 1893 meM dakSiNa AphrikAmeM maiM kucha krizciyana sajjanoMke vizeSa paricayameM AyA thaa| anyamiyoMko krizciyana banAnA hI unakA pradhAna vyavasAya thA / usa samaya mujhe hindu dharmameM kucha azraddhA hogaI thI, phira bhI maiM madhyastha rahA thaa| hiMdustAnameM jinake Upara mujhe kucha bhI zraddhA thI unase patravyavahAra kiyaa| unameM rAjacaMdrabhAI mukhya the| unake sAtha merA acchA sambandha ho cukA thaa| unake prati mujhe mAna bhI thA, isa lie unase jo kucha mujhe mila sake usake prApta karane kA vicAra thaa| merI unase bheMTa huI / unase milakara mujhe atyaMta zAnti milI / apane dharmameM dRr3ha zraddhA huI / merI isa sthitike javAbadAra rAjacaMdrabhAI haiN| isase merA unake prati kitanA adhika mAna honA cAhie, isakA pAThaka svayaM anumAna kara sakate haiN|" mahAtmAjI Age aura bhI likhate haiM ki-rAjacaMdrabhAIke sAtha merI bheMTa jaulAI sa. 1891 meM usa dina haI thI jaba maiM vilAyatase bambaI AyA thaa| usa samaya maiM raMgUnake prakhyAta joharI prANajIvanadAsa mehatAke ghara utarA thA / rAjacaMdrabhAI unake bar3e bhAIke jamAI hote the| prANajIvanadAsane rAjacaMdrabhAIkA paricaya kraayaa| ve rAjacaMdrabhAIko kavirAja kahakara pukArA karate the / vizeSa paricaya dete hae unhoMne kahA-ye eka acche kavi haiM aura hamAre sAtha raha kara vyApAra karate haiM / inameM bar3A jJAna hai, zatAvadhAnI haiM / zrImadjI kA janma vi. saM0 1924 kArtika zuklA pUrNimAko saurASTra morabI rAjyAntargata vavANiyA gAMvameM vaizya jAtike dazA zrImAlI kulameM huA thaa| inake pitAkA nAma ravajIbhAI paMcANabhAI mehatA aura mAtAkA nAma devAbAI thaa| inake eka choTA bhAI aura cAra bahaneM thii| gharameM inake janma se bar3A bhArI utsava manAyA gyaa|

Page #13
12* pravacanasAra zrImadajIne apane sambandhameM jo bAteM likhIM haiM ve bar3I rocaka aura samajhane yogya haiN| dUsaroMko bhI mArgadarzana kAraNa haiN| ve likhate haiM ki-"chuTapanakI choTI samajhameM kauna jAne kahA~ se ye bar3I bar3I kalpanAe~ AyA karatI thIM / sukhako abhilASA kucha kama na thI; aura sukhameM bhI mahala, bAga, bagIce strI Adike manoratha kie the / kintu manameM AyA karatA thA ki yaha saba kyA hai? isa prakAra ke vicAroMkA yaha phala nikalA ki na punarjanma hai, na pApa hai aura na puNya hai| sukhase rahanA aura saMsArakA sevana krnaa| basa, isImeM kRtakRtyatA hai| isase dUsarI jhaMjhaToMmeM na par3akara dharma kI vAsanA bhI nikAla DAlI / kisI bhI dharmake lie thoDA bahuta bhI mAna athavA zraddhAbhAva na rahA, kintu thoDA samaya bItaneke bAda isameMse kucha aura hI ho gayA / AtmAmeM acAnaka bar3A bhArI parivartana huA, kucha dUsarA hI anubhava huA; aura vaha anubhava aisA thA, jo prAyaH zabdoMmeM vyakta nahIM kiyA jA sakatA aura na jar3avAdiyoMko kalpanAmeM bhI A sakatA hai / vaha anubhava kramase bar3hA aura bar3ha kara aba eka 'tU hI tU hI' kA japa karatA hai|" eka dUsare patrameM apane jIvanako vistAra pUrvaka likhate haiM-"bAIsa varSako alpavayameM maiMne AtmA sambandhI, mana sambandhI, vacana sambandhI tana sambandhI aura dhana saMbandhI aneka raMga dekhe haiM / nAnA prakArako sRSTi racanA, nAnA prakArako saMsArika lahareM aura ananta duHkhake mUla kAraNoMkA aneka prakArase mujhe anubhava huA hai / samartha tattvajJAniyoMne aura samartha nAstikoMne jaise jaise vicAra kie haiM, usI tarahake aneka maine isI alpavayameM kie haiN| mahAn cakravartI dvArA kie gae tRSNApUrNa vicAra aura eka niHspRhI AtmA dvArA kiye gae niHspRhApUrNa vicAra bhI maiMne kie haiM / amaratvako siddhi aura kSaNikatvako siddhi para maiMne khUba manana kiyA hai / alpavayameM hI maiMne mahAn vicArakara DAle haiM; aura mahAn vicitratAko prApti huI hai / yahA~ maiM apanI samuccayacaryA likhatA hU~ / janmase sAta varSako bAla vaya nitAnta khela kUdameM hI vyatIta huI thii| usa samaya merI AtmAmeM aneka prakArako vicitra kalpanAe~ utpanna huA karatI thIM / khela kUdameM bhI vijayI hone aura rAjarAjezvara jaisI U~cI padavI prApta karanekI merI parama abhilASA rahA karatI thii| smRti itanI adhika prabala thI ki vaisI smRti isa kAlameM, isa kSetrameM bahuta hI thor3e manuSyoM ko hogii| maiM par3hanameM pramAdI thA, bAta banAne meM hoziyAra, khilAr3I aura bahuta hI AnandI jIva thA / jisa samaya zikSaka pATha par3hAtA thA usI samaya par3hakara maiM usakA bhAvArtha sunA diyA karatA thA; basa, itanese mujhe chuTTI mila jAtI thii| mujhameM prIti aura vAtsalya bahuta adhika thA; maiM sabase mitratA cAhatA thA, sabameM bhrAtRbhAva ho to sukha hai, yaha vizvAsa mere manameM svAbhAvika rUpase rahatA thA / manuSyoM meM kisI bhI prakArakA judAIkA aMkura dekhate hI merA antaHkaraNa ro par3atA thaa| AThave varSameM maiMne kavitA likhI thI, jo pIche se jAMca karanepara chandazAstra ke niyamAnukala thii| usa samaya maiMne kaI grantha likhe the, tathA aneka prakArake aura bhI bahatase grantha dekha DAle the| maiM manuSya jAtikA adhika vizvAsu thaa| mere pitAmaha kRSNakI bhakti kiyA karate the| usa vayameM maiMne kRSNakIrtana tathA bhinna bhinna avatAra sambandhI camatkAra sune the / jisase mujhe una avatAroMmeM bhaktike sAtha prIti bhI utpanna ho gaI thI, aura rAmadAsajI nAmake sAdhuse maiMne bAla-lIlAmeM kaMThI bhI baMdhavAI thii| maiM nitya hI kRSNake darzana karane jAyA karatA thA, aneka kathAe~ sunatA thA, aura unheM paramAtmA mAnatA thA / x x gujarAtI bhASAkI pAThazAlA kI pustakoMmeM kitanI jagaha jagatkartAke sambandhameM upadeza hai, vaha mujhe dRDha ho

Page #14
13* zrImad rAjacandra gayA thaa| isa kAraNa mujhe jaina logoMse ghRNA rahA karatI thii| koI padArtha binA banAe nahIM bana sakatA, isa lie jaina murkha haiN| unheM kucha bhI khabara nahIM usa samaya pratimA pUjanake azraddhAla logoMkI kriyA bhI mujhe pasanda nahIM thI / mero janma-bhUmimeM jitane vaNik loga rahate the, una sabako kulazraddhA yadyapi bhinna bhinna thI phira bhI thor3I bahuta pratimA pUjanake azraddhAluoMke samAna thii| loga mujhe prathamase hI zaktizAlI aura gAMvakA nAmAMkita vidyArthI mAnate the, isase maiM kabhI kabhI jana-maMDalameM baiThakara apanI capala zakti batAnekA prayatna kiyA karatA thaa| ve loga kaMThI bAMdhane ke kAraNa bAra bAra merI hAsyapUrbaka TIkA karate, to bhI maiM unase vAda vivAda karatA aura unheM samajhAne kA prayatna karatA thA / dhIre dhIre mujhe jainoMkA pratikramaNa sUtra ityAdi grantha par3hane ko mile / unameM bahuta vinaya pUrvaka jagatake samasta jIvoMse maitrI bhAva prakaTa kiyA hai / isase merI usa ora prIti huI aura prathamameM bhI rhii| paricaya bar3hatA gyaa| svaccha rahaneke aura dUsare AcAra vicAra majhe baiSNavoMke hI priya the, jagatkartAko bhI zraddhA thI / itane meM kaMThI TUTa gaI aura ise dubArA maine nahIM bAMdhI / usa samaya bAMdhane na bA~dhanakA koI kAraNa maiMne nahIM DhUMDhA thA / yaha merI teraha varSakI vaya-caryA hai / isake bAda maiM apane pitAkI dukAnapara baiThane lagA thA, apane akSaroMkI chaTAke kAraNa kaccha darabArake mahalameM likhaneke liye jaba jaba bulAyA jAtA thA taba taba vahA~ jAtA thA / dukAnapara rahate hue maiMne aneka prakArakA Ananda kiyA hai, aneka pustakeM par3hI haiM, rAma Adi ke caritroMpara kavitAe~ likhIM haiM, sAMsArika tRSNAeM kI hai, to bhI maiMne kisIko kama, adhika bhAva nahIM kahA, athavA kisIko kama jyAdA taulakara nahIM diyA, yaha mujhe barAvara yAda hai / " isa parase spaSTa jJAta hotA hai ki ve eka ati saMskArI AtmA the / bar3e bar3e vidvAn bhI jisa AtmA kI ora dhyAna nahIM dete usI AtmAkI ora zrImadjIkA bAlya kAlase adbhata tIvra lakSya thA / ____ AtmAke amaratva tathA kSaNikatvake vicAra bhI kucha kama na kie the / kula zraddhAse jaina dharmako aMgIkAra nahIM kiyA thA, lekina apane anubhavake balapara use satya siddha karake apanAyA thA / satya dharmake abAdhita satya siddhAntoMko zrImadjIne apane jIvana meM utArA thA, aura mumukSuoMko bhI tadanurUpa bananekA upadeza dete the / vartamAna yugameM aise mahAtmAkA AvirbhAva samAjake liye saubhAgyako bAta hai / ye matamatAntaroMmeM madhyastha the / inako jAtismaraNa jJAna thA / arthAt pUrvabhavoMko jAnate the / isa sambandhameM mumukSu bhAI padamazI bhAIne ekabAra unase pUchA thA, aura usakA spaSTIkaraNa svayaM unhoMne apane mukhase kiyA thA / pAThakoMkI jAnakArIke liye use yahA~ de denA yogya samajhatA huuN| padamazI bhAI ne pUchA- "Apako jAtismaraNa kaba aura kaise huA?" zrImadjIne uttara diyA- "jaba merI umra sAta varSakI thI, usa samaya vavANiyAmeM amIcandra nAmake eka sad-gRhastha rahate the / ve pUre lambe cauDe, sundara aura guNavAn the / unakA mere Upara khUba prema thA / eka dina sarpake kATa khAnese unakA turanta dehAnta ho gayA / Asa-pAsake manuSyoMke mukhase isa bAtako sunakara maiM apane dAdAke pAsa daur3A AyA / maraNa kyA cIja hai, isa bAtako maiM nahIM jAnatA thaa| isa lie maiMne dAdAse kahA, dAdA, amIcandra mara gae kyA? mere dAdAne usa samaya vicArA ki yaha bAlaka hai, maraNa kI bAta karanese Dara jAyagA, isa lie unhoMne, jA bhojana kara le, yoM kahakara merI bAtako TAlanekA prayatna kiyA / 'maraNa zabda' usa choTe

Page #15
14* pravacanasAra jIvanameM maine prathama bAra hI sunA thA / maraNa kyA vastu hai, yaha jAnanekI mujhe tIvra AkAMkSA thI / bArambAra meM pUrvokta prazna karatA hI rahA / antameM ve bole-terA kahanA satya hai-arthAt amIcandra mara gae haiM / maiMne Azcarya pUrvaka pUchA- "maraNa kyA cIja hai ?" / dAdAne kahA-"zarIra se jIva nikala gayA hai aura aba vaha halana calana Adi kucha bhI kriyA nahIM kara sakatA; khAnA pInA bhI nahIM kara sktaa| isalie aba isako tAlAbake samIpake imasAnameM jalA AyeMge / meM thor3I dera idhara-udhara chipA rhaa| bAda meM tAlAba para phuNcaa| taTa para do zAkhA vAlA eka babalakA per3a thA, usa para car3hakara maiM sAmane kA saba dRzya dekhane lagA / citA joroM se jala rahI thI. bahuta AdamI usako ghera kara baiThe hue the / yaha saba dekhakara mujhe vicAra AyA, manuSyako jalAne meM kitanI krUratA / yaha saba kyoM? ityAdi vicAroMse AtmapardA dUra ho gayA / " eka vidvAnane zrImadajIko pUrvajanmake sambandhameM apane vicAra pragaTa karaneko likhA thA, usake uttarameM unhoMne jo kucha likhA thA, vaha nimna prakAra hai-"kitane hI nirNayoMse meM yaha mAnatA hU~ ki isa kAlameM bhI koI koI mahAtmA pahale bhavako jAti smaraNa jJAnase jAna sakate haiMaura yaha jAnanA kalpita nahIM, parantu samyak (yathArtha) hotA hai / utkRSTa saMvega, jJAna, yoga aura satsaMgase yaha jJAna prApta hotA hai / arthAt pUrvabhava pratyakSa anubhava meM A jAtA hai| jaba taka pUrvabhava anubhava gamya na ho taba taka AtmA bhaviSya kAlake liye zaMkita bhAvase dharma prayatna kiyA karatI hai| aura aisA sazaMkita prayatna yogya siddhi nahIM detaa|" punarjanmako siddhike liye zrImadajIne eka vistata patra likhA hai, jo 'zrImada rAjacaMdra' grantha meM prakAzita hai / punarjanmasambandhI inake vicAra bar3e gaMbhIra aura vizeSa prakArase manana karane yogya hai / 19 varSa kI avasthAmeM zrImadjIne bambaIko eka bar3I bhArI sabhAmeM sau avadhAna kie the, jise dekhakara upasthita janatA dA~toM tale u~galI dabAne lagI thii| aMgrejI ke prasiddha patra 'TAimsa oNpha iNDiyA' ne apane tA. 24 janavarI 1887 ke aMka meM zrImadjI ke sambandha meM eka lekha likhA thA, jisakA zIrSaka thA 'smaraNa zakti tathA mAnasika zaktike adbhuta prayoga / ' . rAjacandra ravajIbhAI nAmake eka 19 varSake yuvA hinduko smaraNa zakti tathA mAnasika zaktike prayoga dekhaneke liye gata zanivArako saMdhyA samaya pharAmajI kAvasajI insTITyUTa meM dezI sajjanoMkA eka bhavya sammelana huA thaa| isa sammelanake sabhApati DAkTara piTarsana niyakta hae the| bhinna bhinna jAtiyoMke darzakoMmeM se dasa sajjanoMko eka samiti saMgaThita kI gaI / ina sajjanoMne dasa bhASAoM ke cha cha zabdoMke dasa vAkya banAkara rakha lie aura akramase bArI bArIse sunA die| thoDehI samaya bAda isa hindu yuvakane darzakoMke dekhate dekhate smRtike balase una saba bAkyoMko krama pUrvaka sunA diyA / yuvakako isa zaktiko dekhakara upasthita maMDalI bahuta hI prasanna huI / isa yavAkI sparzana indriya aura mana indriya alaukika thii| isa parIkSAke liye anya anya prakArakI koI bAraha jilda ise batalAI gaI aura una sabake nAma sunA diye gae / isake bAda isakI A~khoMpara paTTI bAMdha kara isake hAthoMpara jo jo pustakeM rakkhI gaI, uheM hAthoMse TaTolakara isa yuvakane saba pustakoMke nAma batA die / DaoN. piTarsanane isa yuvakako isa prakAra AzcaryapUrNa smaraNa zakti aura mAnasika zakti kA vikAsa dekhakara bahuta bahuta dhanyabAda diyA, aura samAjakI orase suvarNa-padaka aura 'sAkSAta sarasvatI' kI padavI pradAna kI gii|

Page #16
zrImad rAjacandra 15* usa samaya cArlsa sArajaMTa bambaI hAIkorTa ke cIpha jasTisa the| ve zrImadajI kI isa zakti se bahuta hI prabhAvita hue / sunA jAtA hai ki sArajaMTa mahodayane zrImadajI se iMglaiMDa calanekA Agraha kiyA thA, kintu ve kortise dUra rahane ke kAraNa cArlsa mahAzayako icchAke anukUla na hue arthAt iMgleMDa na gae / " / isake atirikta bambaI samAcAra Adi akhabAroMmeM bhI inake zatAvadhAnake samAcAra prakAzita hae the| bAdameM, zatAvadhAnake prayogoMko AtmacintanameM antarAyarUpa mAna kara unakA karanA banda kara diyA thA / isase sahajameM hI anumAna kiyA jA sakatA hai ki ve kIrti Adise kitane nirapekSa the / unake jIvana meM pada pada para saccI dhArmikatA pratyakSa dikhAI detI thii| ve 21 barSakI umrameM vyApArArtha vavANiyAse bambaI Ae / vahA~ seTha revAzaMkara jagajIvanadAsakI dukAna meM bhAgIdAra rahakara javAharAtakA dhandhA karate rahe / vyApArameM atyanta kuzala the| jJAnayoga tathA karmayogakA inameM yathArtha samanvaya dekhA jAtA thA / vyApAra karate hue bhI zrImad jIkA lakSya AtmAko ho ora vizeSa thA / inake hI kAraNa usa samaya motiyoM ke bAjArameM zrIyuta revAzaMkara jagajIvanadAsako per3hI nAmI per3hIyoMmeM eka ginI jAtI thii| svayaM zrImadjIke bhAgIdAra zrIyuta mANikalAla ghelAbhAIko inakI vyavahAra kuzalatAke lie apUrva sanmAna thaa| unhoMne apane eka vaktavya meM kahA thA ki-"zrImad rAjacandrake sAtha merA lagabhaga 15 varSa taka paricaya rahA, aura usameM sAta ATha varSa to merA unake sAtha atyanta paricaya rahA thaa| logoMmeM ati paricayase parasparakA mahatva kama ho jAtA hai, parantu maiM kahatA hU~ ki unakI dazA aisI Atmamaya thI ki unake prati merA zraddhA bhAva dina pratidina bar3hatA hI gayA / vyApArameM aneka kaThinAiyA~ AtI thIM, unake sAmane zrImadjI eka aDola parvatake samAna Tike rahate the / maiMne unheM jaDa vastuoMkI cintAse cintAtura nahIM dekhA / ve hamezA zAnta aura gambhIra rahate the / kisI viSaya meM matabheda hone para bhI hRdayameM baimanasya nahIM thA / sadaiva pUrva sA vyavahAra karate the / " zrImad jI vyApArameM jaise niSNAta the usase atyanta adhika AtmatattvameM niSNAta the / unakI antarAtmA meM bhautika padArthoMko mahattA nahIM thI; ve jAnate the, dhana pArthiva zarIra kA sAdhana hai, paraloka anuyAyI tathA AtmAko zAzvata zAntipradAna karane vAlA nahIM hai / vyApAra karate hue bhI unakI antarAtmAmeM bairAgya-gaMgA kA akhaNDa pravAha nirantara bahatA rahatA thA / manuSya bhavake eka eka samayako ve amUlya samajhate the / vyApAra se avakAza milate hI ve koI apUrva AtmavicAraNAmeM lIna ho jAte the / nivRttiko pUrNa bhAvanA hone para bhI pUrvodaya kucha aisA vicitra thA jisase unako bAhya upAdhimeM rahanA pdd'aa| __ zrImad jI jabAharAtake sAtha sAtha motiyoMkA bhI vyApAra karate the / vyApArI samAjameM ye atyanta vizvAsa pAtra samajhe jAte the| usa samaya eka araba apane bhAIke sAtha rahakara bambaImeM motiyoM kI ADhata kA dhaMdhA karatA thA / choTe bhAI ke manameM AyA ki Aja maiM bhI bar3e bhAIke samAna kucha vyApAra karU~ / paradeza se AyA huA mAla sAtha meM lekara araba becane nikala par3A / balAlane zrImadjIkA paricaya karAyA / zrImadjI ne usase kahA-bhAI, soca samajhakara bhAva kahanA / araba bolA-jo maiM kaha rahA hU~, vahI bAjAra bhAva hai, Apa mAla kharIda kareM / zrImadajI ne mAla le liyA tathA usako eka tarapha rakha diyA / ve manameM jAnate the ki isameM isako nukasAna hai, aura hameM fAyadA / parantu ve kisIkI bhUla kA lAbha nahIM lenA cAhate the /

Page #17
16* araba ghara pahu~cA, bar3e bhAIse saudekI bAta kI / vaha ghabarAkara bolA tUne yaha kyA kiyA / isameM to apane ko bahuta nukasAna hai| aba kyA thA / araba zrImadjIke pAsa AyA aura saudA rava karane ko kahA / vyApArI niyamAnusAra saudA pakkA ho cukA thA, araba vApisa lenekA adhikArI nahIM thA, phira bhI zrImadjIne saudA rada karake usake motI use vApasa de diye / zrImadjIko isa saubese hajAroMkA phAyadA thA, to bhI unhoMne usakI antarAtmAko dukhita karanA anucita samajhA aura motI lauTA die / kitanI niHspRhatA, lobhavRttikA abhAva / Ajake vyApAriyoMmeM jo satyatA A jAya to sarakAra ko nitya naye naye niyama banAnekI jarUrata hI na rahe aura manuSya samAja sukhapUrvaka jIvana yApana kara sake / pravacanasAra zrImadjI kI dRSTi vizAla thI / Aja bhinna bhinna saMpradAyavAle unake vacanoMkA ruci sahita AdarapUrvaka abhyAsa karate hue dekhe jAte haiM / unheM vADAbandI pasanda nahIM the / ve kahA karate the kuguruoMne manuSyoMkI manuSyatA lUTa lI hai, viparIta mArga meM ruci utpanna karA dI hai, satya samajhAnekI apekSA ve apanI mAnyatAko hI samajhAnekA vizeSa prayatna karate hai / sadbhAgyase hI jIvako sadgurukA yoga milatA hai, pahacAnanA kaThina hai aura usakI AjJAnusAra pravartana to atyanta kaThina hai / unhoMne dharmako svabhAvakI siddhi karane vAlA kahA hai, dharmoMmeM jo bhinnatA dekhI jAtI hai, usakA kAraNa dRSTikI bhinnatA batalAyA hai / isI bAta ko ve svayaM dohoMmeM pragaTa karate haiM / free bhinna mata dekhie, bheda dRSTi no yaha / eka tattvanAM mUlamAM, vyApyA mAnoM teha || teha tattvarUpa vRkSano, Atmadharma che mUla / svabhAvanI siddhi kare, dharma teja anukUla // zrImadjIne isa yugako eka alaukikadRSTi pradAna kI hai ve rUDhi yA andhazraddhA ke kaTTara virodhI the, unhoMne ADambaroM meM dharma nahIM mAnA thA / mumukSuoM ko bhI matamatAntara, kadAgraha aura rAga dveSa Avise dUra rahanekA upadeza karate the / vItarAgatAkI ora hI unakA dhyAna thA / peDhIse avakAza lekara ve amuka samaya khaMbhAta, kAviThA, uttarasaMDA, naDiyAda, vaso aura IDarake parbata meM ekAnta bAsa kiyA karate the / mumukSuoMko Atma-kalyANakA saccA mArga batAte the / inake eka eka patra meM koI apUrva rahasya bharA huA hai / una patroMkA marma samajhaneke lie santasamAgama kI vizeSa AvazyakatA apekSita hai| jyoM jyoM inake lekhoMkA zAnta aura ekAgra cittase manana kiyA jAtA hai, tyoM tyoM AtmA kSaNa bharake lie eka apUrva AnandakA anubhava karatA hai / " 'zrImad rAjacandra' granthake patroMmeM hI inakA Antarika jIvana aMkita hai / zrImadjIkI bhArata meM acchI prasiddhi huI / mumukSuoMne unheM apanA Adarza mAnA / bambaI rahakara bhI ve patroMdvArA unakI zaMkAoM kA samAdhAna karate rahate the 1 prAtaHsmaraNIya zrIlaghurAja svAmI inake ziSyoMmeM mukhya the / zrImadjIdvArA upadiSTa tattvajJAnakA saMsArameM pracAra ho, tathA anAdikAlase paribhramaNa karanevAle jIvoMko pakSapAta rahita mokSamArgako prApti ho, isa uddezako lakSyameM rakhakara, svAmIjIke upadezase zrImadjIke upAsakoMne gujarAta meM agAsa sTezanake pAsa 'zrImad rAjacandra Azrama' kI sthApanA kI, jo Aja bhI unhIMkI AjJAnusAra cala rahA hai| isake sivAya khaMbhAta, naroDA, dhAmaNa, Ahora, bhAdaraNa, bavANiyA, kAviThA, nAra, sImaraDA Adi sthaloM meM inake nAmase Azrama tathA mandira sthApita hue haiM / zrImad rAjacandra Azrama, AgAsa, ke anusAra hI unameM pravRtti hai / arthAt zrImadjIkI bhakti aura tattvajJAnakI pradhAnatA hai / zrImadjI eka uccakoTike asAdhAraNa lekhaka aura vaktA the / unhoMne 16 varSa aura 5 mAsa kI

Page #18
zrImad rAjacandra 17* avasthA 3 dinameM sarvopayogI 108 pAThavAlI 'mokSamAlA' banAI thI / Aja to itanI AyumeM zuddha likhanA bhI nahIM AtA, jaba kI zrImadjIne eka apUrva pustaka likha DAlI / pUrvabhavakA abhyAsa hI isameM kAraNa thA / zrImadjI 'mokSamAlA ' ke saMbandha meM likhate haiM- " isa (mokSamAlA) meM maiMne dharma samajhAne kA prayatna kiyA hai; jinokta mArgase kucha bhI nyUnAdhika nahIM likhA hai / vItarAgamArga meM AbAlavRddhakI ruci ho, usake svarUpako samajheM tathA usakA bIja hRdayameM sthira ho, isa kAraNa isakI bAlAvabodharUpa racanA kI hai / inakI dUsarI kRti Atmasiddhi zAstra hai, jisako inhoMne naDiyAda meM 1 || ghaMTe meM banAyA thA / 142 dohoMmeM samyagdarzanake kAraNa bhUta chaH padoMkA bahuta hI sundara pakSapAta rahita varNana kiyA hai / yaha nitya svAdhyAyakI vastu hai / zrI kundakundAcArya ke paMcAstikAya kI mUlagAthAoMkA bhI inhoMne akSarazaH gujarAtImeM anuvAda kiyA hai / pAThaka isa anuvAdako 'zrImad rAjacandra' meM dekha sakate haiM / zrImadjIne zrIAnandaghana caubIsI kA artha likhanA prArambha kiyA thA aura usameM prathamAdi do raria artha bhI vivecana sahita kiyA thA / para na jAne, kyoM apUrNa raha gayA hai / saMskRta tathA prAkRta para bhI ApakA pUrA adhikAra thaa| sUtroM kA artha samajhAnemeM Apa bar3e nipuNa the / 66 AtmAnubhava priya hone se zrImadjIne apane zarIra kI ora vizeSa dhyAna na rkhaa| isase paudgalika zarIra asvastha huA / dina pratidina usameM kRzatA Ane lagI, aise avasara para Apase kisInepUchA 'ApakA zarIra kRza kyoM hotA jAtA hai ?" zrImadjI ne uttara diyA- 'hamAre do bagIce haiM, zarIra aura AtmA | hamArA sArA pAnI AtmArUpI bagIcemeM jAtA hai, isase zarIrarUpI bagIcA sUkha rahA / vaDhavANa, dharmapura AdisthaloM meM rahakara dehake aneka aneka prakArake upacAra kie kintu ve saba hI niSphala hue / kAlako mahApuruSakA jIvana rucikara na huA / anityavastukA saMbandha bhI kahA~ taka raha sakatA hai / jahA~ sambandha, vahA~ viyoga bhI avazya hai / dehatyAga ke pahale dina zAmako zrImadjIne zrIrebAzaMkara Adi mumukSuoMse kahA - " tuma loga nizcinta rahanA / yaha AtmA zAzvata hai / avazya vizeSa uttama gatiko prApta hogI / tuma zAnta aura samAdhi pUrvaka rahanA / maiM kucha kahanA cAhatA thA, parantu aba samaya nahIM hai / tuma puruSArtha karate rahanA / " rAtako aDhAI baje atyanta sardI huI, usa samaya zrImadjIne apane laghu bhrAtA manasukha bhAIse kahA-"bhAI kA samAdhi maraNa hai / meM apane AtmasvarUpameM lIna hotA hU~ / " phira ve na bole / deha tyAga pUrva mumukSuoM ne pUchA thA ki aba hameM kyA AdhAra hai ? zrImadjIne kahA thA - muni lallujI (laghu rAjasvAmI) kA samAgama karate rahanA / isa prakAra zrImadjIne vi. saM. 1957 mitI caitra vadI 5 (gujarAtI) maMgalabArako do praharake 2 baje rAjakoTameM isa nazvara zarIrakA tyAga kiyA / inake dehAntake samAcArase mumukSuoMmeM atyanta zokake bAdala chA gae / aneka samAcAra patroMne bhI inake lie zoka pradarzita kiyA thA / zrImadjIkA pArthiva zarIra Aja hamArI A~khoMke sAmane nahIM hai / kintu unakA sadupadeza jabataka lokameM candra, sUrya haiM, tabataka sthira rahegA tathA mumukSuoMko Atma - jJAnameM eka mahAn sahAyaka rUpa hogA / 2

Page #19
18* pravacanasAra zrImadjIne 1956 meM paramazrutake pracArArtha eka sundara yojanA taiyAra kI thI, jisase manuSya samAjameM paramArtha prakAzita ho| inakI vidyamAnatAmeM vaha yojanA saphala huii| aura tadanusAra 'paramazruta prabhAvaka maMDala' kI sthApanA huI / isa maMDalakI orase dono jaina sampradAyoMke aneka sadgranthoMkA prakAzana huA hai| ina granthoMke manana, adhyayanase samAjameM acchI jAgati AI hai| gujarAta, saurASTra aura kacchameM Aja ghara ghara sadgranthoMkA jo abhyAsa cAlU hai, vaha isI saMsthA kA pratApa hai / 'rAyacandra jaina granthamAlA' maMDalakI AdhInatAmeM kAma karatI thii| rASTrapitA mahAtmA gAMdhIjI isa saMsthAke TrasTI aura bhAI revAzaMkara jagajIvanadAsa mukhya kAryakartA the / bhAI rebAzaMkarajIke dehotsargake bAda kucha zithilatA aagii| parantu aba usa saMsthAkA kAma zrImad rAjacandra Azrama, agAsa, ke TrasTiyoMne saMbhAla liyA hai / aura sucArurUpa se sabhI kArya cala rahA hai / zrImad rAjacandra Azrama / agAsa, vhAyA ANanda (pazcima relve) guNabhadra jaina

Page #20
// oM namaH / / prastAvanA (prathama AvRtti) priya vijJapAThako! maiM zrIjinendradevakI kRpAse Aja Apake sanmukha zrIpravacanasAra bhI tIna TIkAoMsahita upasthita karatA huuN| yaha usI nATakatrayImeMkA siddhAnta grantha hai| jo ki dvitIyazrutaskandhake nAmase prasiddha hai isIse jaina-saMpradAyameM parama mAnanIya hai| isakI utpatti isataraha hai ki zrIvardhamAnasvAmIke nirvANa honeke pazcAt 683 varSaparyaMta aMgajJAnakI pravRtti rhii| isake bAda aMgapAThI koIbhI nahIM hue kintu eka bhadrabAhusvAmI aSTAMganimittajJAnake (jyotiSake) dhAraka hue| inake samayameM 12 varSakA durbhikSa par3anese inake saMgharmase aneka muni zithilAcArI ho gaye aura svacchandaprabRtti honese jainamArga bhraSTa hone lagA, taba bhadrabAhusvAmIke ziSyoMmeMse eka dharasena nAmake muni hue jinako AgrAyaNInAmaka dUsare pUrvameM paMcama vastu mahAdhikArake mahAprakRtinAma cauthe prAbhUta (adhikAra) kA jJAna thA / __ ukta dharasenAcAryake samayameM hI eka guNadhara nAmA muni hue, unako jJAnapravAha pUrvake dazamavastumase tRtIya prAbhRtakA jJAna thA / unase nAgahastanAmA manine usa prAbhUtako paDhA aura ina donoM muniyoMse phira yatinAyakanAmA munine 12000 zlokoMmeM eka vistRta TIkA racI, so usa granthako zrIkuMdakuMdasvAmI apane guru jinacandrAcAryase paDhakara pUrNa rahasyake jJAtA hue aura usI graMthake anusAra paMcAstikAyasamayasAra nATaka-pravacanasArarUpa nATakatrayI Adi grantha race / ye saba grantha dvitIyazrutaskaMdhake nAmase kahe jAte haiM / ina sabameM jJAnako pradhAna karake zuddha dravyArthikanayakA kathana kiyA gayA hai arthAta adhyAtmarItIse AtmAkA hI adhikAra hai| inhIM granthoMse paradravya tathA paranimittajanyavikArabhAva inase bhinna apaneko jAnakara apane zuddhasvarUpakA anubhavakara zudhdopayogameM lIna huA karmoMkA abhAvakara yaha jIva mokSapadako pAtA hai| isa mahAna granthake kartA 'zrIkuMdakuMdAcArya' paTTAvaliyoMke anusAra vi. saM. 49 meM hue haiM inake banAye hue samasta granthoMko digaMbara aura zvetAmbara donoMhI pakSake vidvadgaNa pramANabhUta mAnaka parama Adarako dRSTise inakA svAdhyAya tathA avalokana karate rahate haiM arthAt sarbajainoMmeM mAnya haiN| isa pranthakI isa samaya do saMskRta TIkAyeM prakAzita kI gaI haiM unameMse eka 'tattvadIpikA' nAmakI TIkA jo ki zrIamRtacandrasUrine banAI hai jo ki vikramasaMvat 962 meM naMdi saMghake paTTapara ho gaye haiN| inhoMne anya grantha bhI banAye haiM jo puruSArthasiddhayupAyAdi nAmoMse prasiddha haiM / dUsarI 'tAtparyavRtti' nAmakI TIkA jo kI zrIjayasenAcAryane racI hai isameM vidyArthiyoMke liya bar3I sugamatA kI gaI hai / aura tIsarI bAlabodhinI hindI bhASATIkA pAMDe hemarAjajIkRta bhI zAmila kara dI gaI hai| 1 inhoMne 82 prAhuDa ( 1) bhI race haiM jinameMse aSTa pAhaDa to isa samaya milate haiN|

Page #21
20* pravacanasAra yadyapi pAMDe (paMDita) hemarAjajIkRta yaha bAlabodhinI vacanikA vrajabhASApaddhatike anusAra bahutahI uttama aura bAlabodha hai paraMtu Ajakalake navIna hindI bhASAke saMskAraka mahAzayoMkI dRSTi meM yaha bhASA sarbadezIya nahIM samajhI jAtI / isa kAraNa maiMne paMDita hemarAjakRta bhASAnuvAdake anusArahI nayI sarala hindI bhASAmeM avikala anuvAda kiyA hai arthAt saMskRtake haraeka padake pIche 'kahiye' zabdako uThAne aura badalemeM saMskRtapadoMko koSThakameM rakhane tathA bhAvArthako eka jagaha karaneke sivAya apanI orase arthameM kucha bhI nyUnAdhika nahIM kiyA hai / kintu jahA~ 2 mUla pATha aura anvayaarthameM lekhakoMkI mUlase kucha chuTa gayA hai usako maiMne saMskRta TIkAke anusAra zuddha kara diyA hai| isa granthakA jo uddhAra svargIya tattvajJAnI zrImAna rAyacandrajIdvArA sthApita zrIparamazruta prabhAvaka maMDalakI taraphase huA hai isaliye ukta maMDalake utsAhI prabandha kartAoMko "jinhoMne atyaMta utsAhita hokara grantha prakAzita karAke bhavyajIvoMko mahAn upakAra pahuMcAyA hai" koTizaH dhanyabAda detA huuN| aura zrIjIse prArthanA karatA haiM ki bItarAgadevapraNIta ucca zreNIke tattvajJAnakA icchita prasAra karane meM ukta maMDala kRtakArya hove / dvitIya dhanyavAda nyAyazIlA gavarnameMTako diyA jAtA hai ki jisane isa graMthako apane yUnivarsiTIke korsameM dAkhilakara isakA mahatva pragaTa kiyA hai| aba merI antameM yaha prArthanA hai ki jo pramAdase, dRSTidoSase tathA jJAnAvaraNakarmake kSayopazamakI nyUnatAse kahIMpara azuddhiyAM rahagaI ho to pAThaka mere Upara kSamA karake zuddha karate hue par3heM kyoMki 'ko na vimuhyati zAstrasamudre' isa prasiddha vAkyase isa adhyAtmika graMthameM azuddhiyoMkA raha jAnA saMbhava hai / isa taraha dhanyavAdapUrbaka prArthanA karatA huA isa prastAvanAko samApta karatA huuN| alaM vijJeSu / lArDagaMja jaina pAThazAlA jabalapUra / mAghakRSNA 13 saM0 2438 ) jainasamAjakA sevaka manoharalAla pADhama (mainapurI) nivAsI /

Page #22
prakAzakakA nivedana ( dvitIya AvRtti ) abase lagabhaga 23 varSa pahale isa granthakA pahalA saMskaraNa prakAzita huA thA, jisakA sampAdana saMzodhana svargIya paMDita manoharalAlajI zAstrIne kiyA thA / itane samayake bAda aba yaha dUsarA saMskaraNa prakAzita ho rahA hai / pAThaka dekheMge ki isameM pahale saMskaraNakI apekSA aneka vizeSatAeM haiM, aura ve bahuta hI mahattvapUrNa haiM / isakA sampAdana rAjArAma kaoNleja kolhApurake prAkRta yA ardhamAgadhIke prophesara paM0 AdinAtha neminAtha upAdhyAya, em. e., ne kiyA hai, jo atyanta adhyayanazIla tathA parizramI vidvAn haiM / unakI likhI huI 125 pRSThoMkI aMgrejI bhUmikA (Introduction) unake asAdhAraNa pAMDitya aura dIrghakAlavyApI adhyayanako sAkSI deneke liye yatheSTa hai / jahA~taka hama jAnate haiM, abataka kisI bhI jainagranthake sampAdana, saMzodhana aura tulanAtmaka adhyayanameM itanA parizrama nahIM kiyA gayA hai, aura yahI kAraNa hai ki, bambaI vizvavidyAlayane DhAI sau rupayoMkI sahAyatA dekara isa granthake sampAdaka tathA prakAzakakA sammAna bar3hAnekI udArata dikhalAI hai / bambaI vizvavidyAlaya meM yaha grantha bahuta samayataka 'korsa' meM raha cukA hai / parantu idhara aprApya ho jAneke kAraNa yaha paThana kramameM nahIM rahA thA / AzA hai ki, aba phira korsameM rakkhA jAyagA, aura kaoNlejake vidyArthiyoM ko isase asAdhAraNa lAbha hogA / amarAvatI kaoNlejake saMskRta prophesara bAbU hIrAlAlajI jaina, em. e. elel. bI., ne granthake sampUrNa phArmo hindI prUpha dekhanekA aura paM0 khUbacandajI zAstrIne granthAraMbhake prUpha dekhanekI jo udAratA dikhalAI hai, isake lie hama ukta donoM vidvAnoMke hRdayase kRtajJa haiM / ailaka pannAlAla sarasvatI bhavanane granthakI hastalikhita pratiyA~ dekara saMzodhana kAryameM bahuta sahAyatA pahu~cAI hai / isaliye bhavanake hama atyanta AbhArI haiM / pa0 pra0 maMDalakI taraphase kaI naye aura purAne mahattvapUrNa grantha susampAdita hokara jaldI chapeMge / jauharI bAjAra, bambaI. zrAvaNa kR0 30 saM. 1991 } nivedakamaNIlAla jauharI

Page #23
prakAzaka kA nivedana (tRtIya saMskaraNa ) 'pravacanasAra' kA pahalA saMskaraNa bIra saMvat 2438 meM prakAzita huA thA / usakA saMpAdana svargIya paMDita manoharalAlajIne kiyA thA / lagabhaga 23 varSa ke bAda isakA dUsarA saMskaraNa vIra saMvat 2461 meM prakAzita huA thA / yaha dUsarA nayA saMskaraNa vaiziSTayapUrNa hI thA / isakA saMpAdana prophesara AdinAtha neminAtha upAdhyAyane kiyA / unhoMne isameM eka aMgrejI bhUmikA aura sAtha sAtha mUla granthakA aMgrejI anuvAda bhI diyA / yaha bhUmikA unake asAdhAraNa pAMDitya aura dIrghakAlavyApI adhyayana kI sAkSI denekelie yatheSTa hai / graMtha ke prakAzana ke bAda pAzcAtya aura paurvAtya vidvAnoMne isakI bahuta prazaMsA kI / mukhyatayA isI kuMdakuMvAcArya saMbaMdhI nibaMdha para bambaI vizvadyilayane zrImAn paMDita upAdhyAyajI ko 'DI. liT ' kI upAdhi pradAna kii| yaha graMthamAlA kI dRSTise bar3e gaurava kI bAta hai / isake sivA mUla-graMtha ke sAtha a~grejI anuvAda ke bhI diye jAnese kaI vizvavidyAlayoM meM snAtaka aura snAtakottara parIkSAoM ke lie 'pravacanasAra' eka pAThya pustaka rUpase pracalita hai / itanA hI nahIM kiMtu kuMdakuMdAcArya ke kisI graMthako saMzodhanAtmaka dRSTise paDhanevAle, zrImAn upAdhye ke isa mahA-nibaMdha rUpa prastAvanA ke binA apane adhyayanako adhUrA paayeNge| zrI gopAladAsa jIvAbhAI paTelane 'zrI kuMdakuMdAcAryanA tRNa ratno' (ahamadAbAda 1937) nAmaka apanI pustakameM kuMdakuMdAcAryake tIna mukhya graMthoM kA sAra dene kA prayatna kiyA hai| isa graMtha kA upodghAta paDhanese spaSTa ho jAtA hai ki DA. upAdhyAyajI dvArA likhita prastAvanA kA mukhya rUpase upayoga kiyA gayA hai / unake prayukta 'vedAMta' Adi zabdoMse kucha bhrama paidA hone kI saMbhAvanA hai| paraMtu yaha paribhASA upAdhyAyajI kI nahIM hai / abhI hAlameM paMDita kailAsacandrajIne 'kuMdakuMda prAbhRtasaMgraha' nAmaka (zolApura 1960 I) eka mahatvapUrNa graMtha likhA hai / isa graMtha kI prastAvanAmeM 'pravacanasAra' kI aMgrejI prastAvanA kA pUrA upayoga kiyA gayA hai / anya kaI nibaMdhoM meM bhI isa prastAvanA kA upayoga huA hI hai / rAjacaMdra graMthamAlA ke prakAzakoM ke lie upAdhyAyajI dvArA saMpAdita pravacanasAra kI AvRtti eka pathapradarzaka banagayI hai aura upAdhyAyajI kI saMpAdanazailI kaI logoMne apanAyI hai / gata pAMca-chaH sAlase 'pravacanasAra' kI pratiyA~ samApta ho gayI haiM / hameM atyaMta khuzI hai ki DA. upAdhyAyajIne tRtIya AvRtti ke saMpAdana kI hamArI prArthanA ke anusAra jimmedArI lo, aura isa bAra bhI acche rUpameM isa graMthako prakAzita karanemeM baDI sahAyatA dii| hamArI icchA thI ki yaha graMtha isase bhI jaldI prakAzita ho jAe, kiMtu mudraNa vyavasthA kI kaThinAI se kucha vilaMba huaa| isakA hameM kheda hai / yaha AvRtti tIsa varSoMke bAda prakAzita ho rahI hai / isameM kucha vaiziSTya bhI haiM / vidvAnoM meM mUla prAkRta graMtha paDhane kI pravRtti baDha rahI hai / isI uddezyase isa AvRtti meM mUla aura kucha naye hastalikhitoM kA pAThAMtara bhI diyA gayA hai / hameM vizvAsa hai, dezake eka mahAn AdhyAtmika zrImad rAjacandrajIke nAmase pracalita graMthamAlA meM yaha pravacanasAra kI AvRtti sthAyI rUpase eka amUlya aura sugaMdhI sumana banakara rahegI / isa graMtha ko sucAru rUpase prakAzita karane meM graMthamAlA ke adhikAriyoM ke aura hamAre suyogya saMpAdaka DA. e. en. upAdhyejI ke hama atyaMta AbhArI haiM / hamArI yaha tIvra icchA hai ki bhAratIya sAhitya prakAzana kSetra meM hamArI graMthamAlA kA suyogya sthAna rahe, aura isa kAraNase hama zrImAn aura vidvAnoM ke sahayoga kI bhI apekSA karate haiM / zrImad rAjacandra Azrama, agAsa, posTa boroA, vA~yA AnaMda ( pa. relve) dinAMka 4-9-1964. } nivedaka rAvajIbhAI desAI

Page #24
PREFACE (SECOND EDITION) A STUDENT of Jaina literature, in his pursuit of Oriental Studies, has to face peculiar difficulties in evaluating the cultural contribution of Jainism and Jaina literature to the Indian heritage. Jaina literature is both religious and secular; it is an extensive tract preserved in many languages, Aryan as well as Dravidian; so a thorough study of this is of prime importance for the history of Indian literature, language, thought and life. Many texts are printed in India, but they deserve no more value than that of a printed Manuscript. Some Orientalists, both European and Indian, have rendered signal service to the cause of Jainism and Jaina literature by their researches and critical editions; they have prophesied that here is a fruitful field that cannot be ignored by an Indologist; but what has been done till now is very little when compared with the tremendous leaps with which Vedic and Buddhistic, Sanskrit and Pali studies have advanced. Each field may present its own problems; but the comparative and critico-historical method of study, which has borne excellent results elsewhere, is sure to be fruitful when applied to Jaina literature as well. It is a stupendous task the beginnings of which have been happily made by various Orientalists, especially those three German scholars: WEBER, LEUMANN and JACOBI. An exhaustive history of Jaina literature is an urgent desideratum. The section on Jaina Literature, in WINTERNITZ'S A History of Indian Literature, Vol II in English, which has been recently published, shows how much more remains to be done. If the task of a future historian is to be facilitated, it is necessary that exhaustive monographs on different works should be written shedding light on their religious, philosophical, linguistic, literary and historical aspects, and discussing all about their author and period. Ample side-light is available from literary and epigraphic sources. The facts should be judiciously selected and critically marshalled without losing the historical and comparative perspective. With the modest aim of supplying a corner stone, carefully shaped and cautiously chiselled, to the prospective history of Jaina literature, no mean pillar in the edifice of Indian Literature, I have herewith presented an edition of Pravacanasara with an introductory essay on Kundakunda, one of the greatest authors that the Jaina church has produced, and his works.

Page #25
24* Pravacanasara The Introduction is divided into Six sections. In the First section the various traditional pieces of information about Kundakunda, whether literary or epigraphic, are put together and critically evaluated. In the Second section the problem of Kundakunda's date is discussed by stating the views of earlier writers, by analysing the underlying facts, and by scrutinizing the same in the light of fresh material. The Third section is devoted to the study of Kundakunda's works; the contents of every work are analysed and critical remarks on each are added: thus attention is devoted both to the form as well as contents of each work. The Fourth section is occupied by the study of Pravacanasara: a chronological sketch of Pravacanasarastudies is given; two recensions of the text are subjected to cri study; the contents of the work are summarised in detail; great attention is devoted to the philosophical aspects of Pravacanasara from which the various topics are constructively set forth and studied on historical and critical lines in comparison with other systems of Indian philosophy; and lastly the monastic aspect of the work is discussed in comparison with that of Buddhism. In the Fifth section short monographs on the six commentators of Pravacanasara are added: all the available information about them and about their works is put together; in every case, attempt has been made to settle their dates; and the quotations etc. from the commentaries of some of them are also traced to their sources. The Sixth section is devoted to the study of the Prakrit dialect of Pravacanasara: a grammatical analysis of the dialect is given; an attempt is made to define its place in the scheme of Prakrit dialects, outlining a historical and geographical back-ground of this dialect; and lastly its name and its relation to pre-classical Prakrit postulated by Dr. JACOBI are discussed. Thus it will be seen that many new facts about Kundakunda and his works are brought to light, and his place in the scheme of Jaina literature is ascertained. Originally a portion of this Introduction was covered by a series of lectures delivered by me, as a Post-graduate Teacher in Ardha-magadhi, University of Bombay, to the M.A. students. The philosophical aspect of Pravacanasara, as set forth in the Introduction here, is expected to be a modest outline to introduce the student to an exhaustive study of Jaina philosophy. The time has now come, I believe, when we should no more assess the Samkhya Jaina, Buddhistic and Ajivika tenets as mere perverted continua

Page #26
PREFACE tions of stray thoughts selected at random from the Upanisadic bed of Aryan thought-current. The inherent similarities in these systems, as against the essential dissimilarities with Aryan (Vedic and Brahmanic) religion and the gaps that a dispassionate study might detect between the Vedic (including the Brahmanas) and Upanisadic thought-currents, really point out to the existence of an indigenous stream of thought, call it for convenience the Magadhan Religion, which was essentially pessimistic in its worldly outlook, metaphysically dualistic if not pluralistic, animistic and ultra humane in its ethical tenets, temperamentally ascetic, undoubtedly accepting the dogma of transmigration and Karma doctrine, owing no racial allegiance to Vedas and Vedic rites, subscribing to the belief of individual perfection, and refusing unhesitatingly to accept a creator. 25* The Prakrit text of Pravacanasara is presented as preserved in the commentary of Jayasena who is the earliest known commentator to pay attention to textual accuracy. Only to throw some sidelight on the dialectal aspect of the gathas two other MSS. have been collated, and their readings are given at the end. All possible care is taken to print accurately the text and the commentaries. The English translation is as literal as possible, and it is attempted on strictly philological lines. Pravacanasara is translated here for the first time, and so I am perfectly alive to the tentative character of my translation. Professor FADDEGON'S English translation of the text and Amrtacandra's commentary (Ed. by Dr. F.W. THOMAS, Cambridge, 1935) reached my hands very late, when all the forms of my Translation and Introduction were printed off. I have always taken into consideration, when using English equivalents for Jaina technical terms, the proposals of earlier translators of Jaina texts like STEVENSON, JACOBI, HOERNLE, BARNETT, GHOSHAL, JAINI, CHAKRAVARTI and others; and at times, with due deference to them, I have adopted other words that appeared to me more significant and connotative. Along with the translation, only a few elucidatory notes have been added. In the Index a systematic analysis of the contents is given under alphabetically arranged technical terms. A general Index of the Introduction is added at the end to facilitate further studies. At the outset I offer my thanks to the late lamented Pt. MANOHARALAL Shastri, the first editor of the two Sanskrit commen

Page #27
26* Pravacanasara taries. I am highly obliged to the authorities of the Rayachandra Jaina Sastramala, especially to Shetha MANILAL REVASHANKAR JHAVERI, without whose munificent encouragement my studies about Kundakunda would never have seen the light of day. To Prof. HIRALAL JAINA, King Edward College, Amraoti, my thanks are due for his valuable suggestions and corrections in proofs from time to time. I am thankful to my colleagues Prof. K. G. KUNDANGAR and Prof. S. S. SUKTHANKAR for their kind advice at the various stages of the work. Then I must say that the Nirnayasagara Press has done its work in a satisfactory manner befitting its long standing reputation. The plan of this essay was formed and many references too collected under the inspiring roof of the Bhandarkar Oriental Research Institute, Poona, in 1930, when I had the happy opportunity of attending the learned lectures of those two great Sanskritists: Dr. S. K. BELVALKAR and Dr. V. S. SUKTHANKAR on Atharva-veda-andUpanisads and Comparative Philology respectively; and what I owe them by way of inspiration and instruction is beyond formal expression. Lastly, I record my deep debt of sincere gratitude to my revered Acarya Dr. P. L. VAIDYA, Poona, at whose worthy hands I had the proud privilege of being initiated in the field of Prakrit studies. He has always encouraged me to work and to work better and along better lines. The training that I have received from him has always stood me in good stead. The editor acknowledges his indebtedness to the University of Bombay, for the substantial financial help it has granted towards the cost of the publication of this book. With all its imperfections, of which, I might be allowed to I am better aware than any one else, I am placing this work of mine in the hands of Orientalists. I hope that this humble contribution of mine to the study of Kundakunda might be of help, howsoever little, to scholars working in the field of Jaina literature which is still an unexplored field awaiting expert and extensive spadework. karmanyevadhikaras te: Kolhapur: 2 A. N. UPADHYE August, 1935.

Page #28
EDITOR'S PREFACE The Second Edition of the Pravacanasara (revised, enlarged and remodelled) was brought out by me in 1935. It could be published in a standard form through the patronage of the then authorities of the Rayachandra Jaina Sastramala, Bombay. It was very well received not only in the circle of Jaina scholars but also by Oriental scholars both in India and outside. Its Reviews by the late Dr. A.B. KEITH and others were quite appreciative and encouraging to me. More or less on the same pattern I brought out a New Edition of the Paramappapayasu (Paramatmaprakasa: Bombay 1937; Third Edition, Agas 1960) in the same Sastramala. My Introduction of the Pravacanasara, along with my other editions and papers was submitted by me for the D. Litt. degree of the University of Bombay, my alma mater; and I was awarded it in 1939. This recognition further confirmed my faith in my research pursuits and in the methods of study which I was following on the advice of my Professor, Dr. P. L. VAIDYA, Poona. I continued my studies in Prakrits, Jainology and other allied branches of Indology in an out-of-the-way place like Kolhapur with limited library facilities. Whatever I have been able to achieve, within the limited leisure left to me after doing the College duties, till 1956 is duly recorded in my Books and Papers (Bombay 1956). Lately, the management of the Rayachandra Jaina sastramala has changed hands; and it is now being looked after by Shri RAOJIBHAI DESAI of the Shrimad Rajachandra Ashrama, Agas (via Anand W. Rly.). Shriman RAOJIBHAI is a sincere devotee of spiritualism (adhyatma). He is keenly interested in the progress of this Sastramala. It is very creditable of the Trustees of the Ashrama to have shouldered the responsibility of this Sastramala with great religious zeal and with a view to keeping it alive and seeing it progressing. It was very kind of Shriman RAOJIBHAI DESAI and the Trustees of the Ashrama to have requested me to prepare this present edition of the Pravacanasara. It will be seen that in this edition there are some additional features. The Prakrit text is also continuously printed along with the various readings in the foot-notes. Two more Mss. are collated for the text. Some additions have been made here and there. It is hoped that these features will be welcomed by the readers.

Page #29
28* Pravacanasara Throughout my studies, directly or indirectly, I have received much inspiration and guidance from the works of German Indologists. As a token of my respect for the tradition of German scholarship I have dedicated this work to Professor Dr. W. SCHUBRING and Professor Dr. L. ALSDORF who so worthily represent that great tradition in the field of Indology. I have had very close academic contacts (in the case of Dr. SCHUBRING only through correspondence) with them both during the last twentyfive years; and they have been a source of encouragement to me. My sincere thanks are due to Shri RAOJIBHAI DESAI and to the Trustees of the Ashrama. I must confess that but for the kindly and courteous pressure of Shriman RAOJIBHAI, I would have hesitated to undertake this edition at a time when I had several earlier commitments on hand. Kundakunda's utterances have given me a great solace in my life all along; and naturally, I could not resist this privilege of editing the Pravacanasara once more. My thanks are also due to my friend, who is even closer to me than a brother, Dr. HIRALAL JAIN, now Professor in the Jabalpur University. I have been closely associated with him in a number of literary projects for over twenty-five years; and his advice and suggestions in my work have always stood me in good stead. Shri NEMICHANDRA JAIN, Vakil, Saharanpur, made me some suggestions on some of the readings in the Sanskrit commentaries; and Dr. V. P. JOHRAPURKAR, Jaora, placed at my disposal his collations of two Mss. of the Pravacanasara: my thanks are due to both of them. I am benefited by some of the ideas of the late B. FADDEGON who has so carefully translated into English the Pravacanasara along with the Sanskrit commentary of Amotacandra (Cambridge 1935). Lastly, I would be failing in my duty, if I did not record my sincere gratitude to the University Grants Commission for having so graciously made me the Grant intended for Retired Teachers. It is this timely aid that has enabled me, even after retirement, to pursue my researches in my specialised branches of Indology with the peace of mind all such work needs. karmanyevadhikaras te: Dhavala VIII, Rajarampuri, Kolhapur-1 1st Oct. 1964 A. N. UPADHYE

Page #30
Dedicated with Profound Respects to Professor Dr. W. Schubring and Professor Dr. L. Alsdorf University of Hamburg (West Germany)

Page #31

Page #32
INTRODUCTION An Essay on Kundakunda, his Date, his Pravacanasara and other works etc,.

Page #33
32* AMg.: Apabh: BBRAS: B. O. R. I.: B. P.: E. I.: E. C.: G. O. S.: I. A.: JM.: MDJG.: P.: P. J. S.: RJS.: SBE.: SBJ.: SJG.: TS.: Pravacanasara Important Abbreviations Ardha-Magadht. Apabhrama. Bombay Branch Royal Asiatic Society. Bhandarkar Oriental Research Institute, Poona. Bhasa's Prakrit by Printz. Epigraphia Indica. Epigraphia Carnatica. Gaikwad Oriental Series, Baroda. Indian Antiquary. Jaina Maharastri. Manikachanda Digambara Jaina Granthamala, Bombay. Pancastikaya (used in the foot-notes of the Translation). Puratana Jaina-vakya Suct, Sarsawa 1950. Rayachandra Jaina Sastramala, Bombay. Sacred Books of the East. Sacred Books of the Jainas, Arrah-Lucknow. Sanatana Jaina Granthamala, Bombay-Calcutta. Tattvarthasutra (used in the foot-nootes of the Translation).

Page #34
INTRODUCTION 1. S'RI KUNDAKUNDACARYA A GENERAL APPRECIATION OF KUNDAKUNDA.-The position, which Kundakundacarya occupies among the Jaina authors, especially the Digambara hierarchy, is of a unique character. The mention of his name has an auspicious significance, and comes next only to that of Mahavira and his apostle Gautama.1 To trace their spiritual lineage from Kundakunda has been looked upon as a proud privilege by Jaina monks of the Digambara section; and, as a clear proof of this, we have Kundakundanvaya for three of the four Jaina sanghas of the Digambara ascetic community in the South.2 Many later authors are greatly indebted to him and some of his works have proved to be a milch-cow for later commentators for quotations; that at once indicates the authoritative character of his works. Three of his works, viz., Pancastikaya, Pravacanasara and Samayasara,3 are technically called Nataka-traya or Prabhrta-traya, perhaps on the analogy of Prasthana-traya of the Vedantins; this suggests that these three works are as much sacred and authoritative for the Jainas as the Upanisads, Brahmasutras and Bhagavadgita for the Vedantins. Most of his utterances are above sectarianism; his Samayasara is studied with devotion by Digambaras, Svetambaras and Sthanakavasis alike; and thousands of spiritually minded votaries, both monks and laymen, have drawn, to this day, religious inspiration and spiritual solace from this work of Kundakunda. TRADITIONAL NAMES OF KUNDAKUNDA.-Turning to epigraphic records, his name is spelt as Kondakunda,+ a form with decided Dravidian phonetic colour; Kundakunda is a smooth Sanskritisation of the same, and has completely superseded the original word. From certain inscriptions belonging to the twelfth century A.D. it is learnt that his original name was Padmanandi, but he came to be called Kondakunda, or as we spell it Kundakunda. In an inscription, at Vijayanagara, of about 1386 A.D., belonging to Nandisangha, [p. 2:] we find it recorded that our author had five names: Padmanandi, Kundakunda, Vakragriva, Elacarya and 1 mangalam bhagavan Viro mangalam Gautamo gani mangalam Kundakundadyah Jaina-dharmo' stu mangalam // 2 According to a Kanarese MS., Ganabheda, Nandi- Simha- and Sri Yapaniya-sangha have Kundakundanvaya; while Mula-sangha has Vrsabhasenanvaya. It is an interesting MS. which gives the gana, anvaya, gaccha, birudavali, simhasana-gadi, name-endings borne by different monks etc. of each sangha; traditional stories about the occasion etc. of the particular sangha are also given. These details, so far as the historical purpose is concerned, will have to be accepted with caution. 3 These works, though composed in Prakrit, are popularly known by their Sanskrit names. 4 See Epigraphia Carnatica, II, 64, 66, 117, 127, 140, 254 etc.; also Jaina silalekha-Sangraha, Ed. by Prof. Hiralal, Bombay, 1928. 5 See E. C., II, 64, 66 etc.

Page #35
Pravacanasara Gtdhrapiccha (also spelt pincha).1 Then a pattavali of Nandi-sangha of uncertain date records the same five names for Kundakunda.2 Hoernle also notes from a MS., in the course of his comparative study of Digambara pattavalis, that Kundakunda had these five names. The actual dates of these pontifical lists may come as late as the fifteenth century; still one might presume with confidence that portions of their contents might be sufficiently old, though none can say how much. Then Srutasagara, who flourished about the close of the fifteenth century A.D.,4 in the concluding colophons of the Sanskrit commentary on six-pahudas of Kundakunda, 5 mentions these five names of our author exactly as enumerated above. Kundakunda himself is completely silent on his names to such an extent that he does not mention his name even in his works excepting at the end of Barasa-anuvekkha. His first commentator, Amotacandra, so far as I know, is silent on this point. Jayasena, however, in the opening remarks on Pancastikaya, remarks that Padmanandi was another name of Kundakunda; and possibly he means the same, when he glorifies Paumanamdi in the two concluding Prakrite verses at the end of his commentary on Samayasara. Thus, so far as the evidences are before us, it appears that Padmanandi was another name of Kundakunda; and it is only from the fourteenth century onwards that we find the tradition current that he had five names. One would have accepted the tradition of his having five names, had it not been for the fact that some of these names are claimed by other authors, that some of them appear to have been independent individuals, and that the earlier inscriptions which give only two names, do not, at all, uphold the tradition of five names, and hence it is necessary to scrutinise these names individually and to see how far the tradition can be accepted as genuine. VAKRAGRIVA AS A NAME OF KUNDAKUNDA DISCUSSED.--The name of Vakragriva, so far as I know, occurs first in an inscription of 1125 A.D. ; but the inscription does not give any information beyond the bare mention of Vakragrivacarya in the line of teachers of Dravila(da)-sangha and Arungalanvaya.? The next mention is found in Sravana Belgola inscription of 1129 A.D.; it is a pretty long inscription containing much historical information. In the fifth verse we are told that Kondakunda deserves respect from all; that (p. 3:] his jasmine-like fame decorates various quarters; that he was a bee to the beautiful lotus-hands of the caranas, i.e., a class of spiritually advanced monks who could move in the air; and that he firmly 1 E. Hultzsch: South Indian Inscr., Vol. I, No. 152; Asiatic Researches XX, p. 36; see also Indian Antiquary XXIII, p. 126; Guerinot takes Mahamati also as a name, and thus Kundakunda appears to have six names according to him, see Reportoire D' Epigraphie Jaina, No. 585. 2 See Jaina Siddhanta Bhaskara, I. iv. 3 1. A., Vol. XXI, p. 74, foot-note No. 35. 4 See Annals of the B. O. R. I. ., vol. XII, p. 157. 5 The editions etc. of the works of Kundakunda will be given later under the discussion about his works. 6 Throughout Prakrit stands for Prakrta and Sanskrit for Samsksta. 7 E. C., V, Channarayapatna No. 149. 8 E. C.,II. 67.

Page #36
Introduction established the scripture or the sacred knowledge in Bharata. Then, in verses six to nine, are glorified Samantabhadra and Simhanandi. Further, in the tenth verse, some facts about Vakragriva are given: he was a great sage; he was endowed with forceful eloquence that had routed bands of disputants, and the same could not ade quately be praised even by Nagendra of one thousand mouths; he received regard from Sasana-devatas; before him the necks of disputant-devils were bent with shame; and he briefly expounded the meaning of the word atha for six months.1 Thus this inscription paints the saint Vakragriva as a learned and polemic logician endowed with winning delivery. The way in which he is mentioned and described in the inscription clearly shows that he is a different individual from Kundakunda and appears to have flourished possibly after Kundakunda. Besides, there are other inscriptions of 1137, 1158 and of 1168 A.D. in which Vakragrivacarya is referred to;2 but nowhere are we informed that he was identical with Kundakunda,3 In all these inscriptions, wherever there is any mention of sangha, gana and anvaya, we find Vakragriva associated with Dravida-sangha, Nandi-gana and Arungalanvaya. So, I think, Vakragriva was an independent teacher quite distinct from Kundakunda. 3 ELACARYA AS A NAME OF KUNDAKUNDA DISCUSSED.-Coming to the name Elacarya, I am aware of one dateless inscription, that of Chicka Hanasoge, in which one Elacarya of Desi-gana and Pustaka-gaccha is mentioned; but I do not get any clue as to his identity or otherwise with Kundakunda. From the prasasti of Dhavala commentary we learn that there was one Elacarya, from whom Virasena, the author of that commentary, received instructions in the Siddhantas and there are indications in the body of Jayadhavala commentary that he had possibly an explanation of his on a section at least of the Siddhanta." This Elacarya, being a teacher of Virasena, must have flourished at the close of the eighth century A.D. It is to this Elacarya that Indranandi refers, when he says, in his Srutavatara," that Elacarya, a resident of Citrakutapura, was well-versed in the Siddhanta; and [p. 4:] it is from him that Virasena studied the Siddhanta, and returning to Vatagrama from Citrakuta, composed the commentary that came to be called Dhavala. This Elacarya cannot be the same as Kundakunda, because in some of the preceding verses namely 160-61, Indranandi refers to Padmanandi of Kundakundapura, who I think is the same as our Kundakunda, that he wrote an exhaustive commentary, Pari 1 atha-sabda-vacyam avadan masan samasena sat. Perhaps Lewis Rice read it as Nava-s'abdavacyam etc., and accordingly he took Navas'abdavacya as the name of a work; see his Mysore and Coorg from Inscriptions, p.197. 2 E. C., V, Belur No. 17; Ididem Arsikere No. 141; Ibid No. 1. 3 See also E. C., IV, Nagamangala No. 100, and E. C., VI, Kadur No. 69 where also the name of Vakragriva occurs. 4 E. C., IV, Yedatore No. 28. 5 mahum so Elairio pasiyai vara-Virasenassa, second line of the first verse. 6 I find a passage like this in Jayadhavala-tika: tado puvvuttam Elayi(i)riya-Bhadaraena uvaittha-vakkhanameva pahana-bhavena ettha ghettavvam, p. 199 of Sholapur MS. of Jayadhavala. 7 Srutavatara, published in Manikachandra Digambara Jaina Grantha-mala (MDJG) vol. XII, see verses 177-82

Page #37
Pravacanasara karma by name, on the first three sections of Satkhandagama. Besides we know of one more Helacarya, perhaps a provincial pronunciation of the name Elacarya, a master of mantric lore, of Dravida-gana, a resident of Hemagrama in the South. He was mainly responsible for the contents of Jvalinamata, a tantric work, composed, mainly based on the old work of Helacarya, by Indranandi Yogindra in S'aka 861 i.e. 939 A.D.1 From the way in which Indranandi speaks of Helacarya it appears that Helacarya lived pretty long before, though there is no evidence to identify him with the teacher of Virasena referred to above. That Kundakunda had a name Elacarya must remain unproved till some other evidence or independent tradition is coming forth, because the wholesale genuineness of the tradition that Kunda kunda had five names has been suspected to be of doubtful authenticity as seen from the attribution of the name of Vakragriva to Kundakunda. GRDHRAPICCHA AS A NAME OF KUNDAKUNDA DISCUSSED.--Now the last name Gedhrapiccha. It is learnt from Sravana Belgola inscriptions, ranging from 1115 to 1398 A.D., that Grdhrapiccha was another name of Umasvati, the author of Tattvarthasutra;2 and some of these inscriptions indicate that at times the name Grdhrapiccha was enough to mention Umasvati, of whom, therefore, Grdhrapiccha might have been a very popular name. In some of these records the name of Umasvati, with the other name Grdhrapiccha, comes immediately after the mention of Kundakunda's name. If Grdhrapiccha was a name also of Kundakunda, or if it was a name common to both Kundakunda and Umasvati, we expect that the inscriptions, in the ordinary course, should have referred to that. There was some speciality in Umasvati's being called Grdhrapiccha, and that has been referred to in a Sravana Belgola inscription of 1433 A.D.: the great saint Umasvati belonged to the holy family of Kundakunda, and being expert in all the dogmas he compressed the range of Jaina doctrines in Sutras; as a saint particular about the protection of living beings, he carried, as the report goes (kila), vulture-feathers; and since that day he came to be known among the wise people, as Gsdhrapicchacarya.3 The name should not be looked upon as queer at all, because there have been Jaina authors bearing the names Balakapicchao and Mayurapiccha,5 the first especially was a direct disciple of Umasvati. [p. 5:] There are other epigraphic records in which sometimes the name Grdhrapiccha alone and sometimes Umasvati? alone is mentioned. Thus there appears to be no doubt that Grdhra piccha was the name of Umasvati.8 It is through lack of proper information or through mis-information that the tradition, viz., Kundakunda had a name Gadhrapiccha, appears to have been current possibly from the last quarter of 1 See Anekanta vol. I, p. 427 etc.; Catalogue of Sanskrit and Prakrit Mss. in C. P. and Berar, Intro. p. XXIX. 2 E. C., II, 127, 117, 140, 64, 66 and 254. 3 E. C., VI, 258. 4 E, C., II, 64, 66 etc. 5 E. C., II, 258; also the introductory verses of Kanarese Dharma-pariksa, wherein all the three Grdhra- Balaka- and Mayura-piccha are mentioned. 6 EC., IV, Nagamangala No. 76. 7 E.C., VII, Nagar No. 46. 8 In Dhavala commentary we get a line: Giddhapicchairiya-payasida-Taccattha-sutte /

Page #38
Introduction the fourteenth century. This tradition has been a source of further confusion that Kundakunda, on the supposition that he had a name Gsdhrapiccha and from the fact that Grdhrapicchacarya was the author of Tattvarthasutra,1 came to be looked upon by Rajendramauli, a late commentator on Tattvarthasutra, as the author of Tattvarthasutra, and it is a misrepresentation of facts, contradictory to earlier evidences available, in unmistakable terms. CONCLUSION ABOUT HIS NAMES.--To conclude, it is clear, in the light of the evidences discussed above, that Padmanandi was the name of our author, and he came to be known as Kondakun y a, possibly a name derived from that of his native place, Kundakundurainus 'Indranandi tells us in his Srutavatara (verse 160 etc.); as to the other buted to Kundakunda, the name Elacarya is a matter still sub judicl r to two other names early epigraphic records go against the trad Te y might have been current through lack of authentic information about Bunuhda. *** AUTOBIOGRAPHICAL RESULTS OF KUNDAKUNDA.-At the end of Barasa-anuvekkha Kundakunda mentions his name; and at the end of Bodha-prabhrta, we find that it is the composition of the sieya of Bhadrabahu: this is all that we learn about Kundakunda from his works. The students of Prakrit literature and those of Jaina literature will always look upon it as an unfortunate phenomenon that Kundakunda has not left anything from his mouth about the details of his personality in any of his works, but that is not at all abnormal in the history of ancient Indian literature. TRADITIONAL BIOGRAPHY OF KUNDAKUNDA.-There are available a couple of traditional stories about the life of Kundakunda; they are not at all contemporary records, and moreover, being written at a time far distant from the age of Kundakunda, they, by themselves, do not deserve much credit. Professor Chakravarti3 narrates the life of Kundakunda on the authority of [p. 6:] Punyasrava-katha, 4 wherein, he says, it is cited as an illustration of sastradana. In short the story runs thus: In the town of Kurumarai, in the district of Pidatha nadu, in Daksina-desa of Bharata-khanda, there lived a wealthy merchant Karamunda with his wife Srimati. 1 E. C., II, 254; E.C., VIII, Nagar No. 46; and the popular verse which is generally found and repeated at the close of Tattvartha-sutra Tattvarthasutra-kartaram Grdhrapicchopalaksitam / vande ganindra-samjatam-Umasvati-munisvaram // 2 See Anekanta Vol. I, p. 198; I have, in my possession, a fairly written MS. of Rajendra mauli's commentary. 3 Introduction to Pancastikayasara, p. vii etc., Vol. III of the Sacred Books of the Jainas (SBJ); whenever I refer to the opinions of Prof. Chakravarti, the reference is to this Introduction. 4 With a view to verify the details, I consulted the Marathi ovi version of Punyasrava (com posed in Saka 1739), which is based on the Kanarese Punyasrava of Nagaraja, composed in 1331 A.D., but I was not able to trace the story. I do not know whether Prof. Chakravarti has in view the Sanskrit Punyasrava, which Nagaraja says that he has rendered into Kaparese. Possibly the spellings of some proper names would even indicate that he has before him some Tamil or such source. I learn from Prof. Hiralal that this story is not traceable in the Hindi translation of the Sanskrit Punyasravakathakosa of Ramacandra Mumuksu. (Translated by Pt. Premi, Bombay, 1907).

Page #39
Pravacanasara They had a cow-herd, Mathivaran by name, that tended their cattle. Once that boy, to his great surprise, happened to see a few trees in the centre with green foliage, when the whole forest was being consumed by conflagration The boy inspe cted the spot; he found there a residence of a monk and a box containing agamas, to the presence of which he, as a credulous boy, attributed the exemption of that spot from fire. He carried those texts home and worshipped them daily putting them on a sacred spot. Once a religious monk visited the house; the merchant offered food, and this boy offered these texts; for these acts of piety the master and the boy received blessings from the Monk. The master had no issues, and it so happened that the faithful boy died and was born as a son to him. As time passed on, this intelligent son became a great philosopher and religious teacher, Kundakunda by Further, Professor Chakravarti simply refers to other incidents such as the report, Kundakunda as the wisest man, in the Samavasarana (L.e., the religious assembly) of Srimandhara-svami, the visit of two carana saints to have it verified, his indifference to them, their consequent return with disgust, the misunderstanding cleared and lastly Kundakunda's visit to Srimandhara-svami in the Purva-videha country. The merit of the sastra-dana made him 'a great leader of thought and organiser of institutions. Finally he secured the throne of Acarya and thus spent his life in usefulness and glory',1 6 [p. 7:] ANOTHER TRADITIONAL STORY ABOUT KUNDAKUNDA.-Pandit Premi2 gives, on the authority of a book, Jiana-prabodha, another story of Kundakunda: In Malawa, in the town of Barapura, there lived a king Kumudacandra with his queen Kumudacandrika. In his kingdom there lived a merchant Kundaareethi with his wife Kundalata; they had a son whom they named Kundakunda. Once the boy, playing in the company of his friends, happened to see in the park a monk who was attended on by various householders. The boy carefully heard his sermons. The words and the conduct of the monk influenced the boy so much that this boy of barely 1 In this context, I cannot stand the temptation of summarising here another story from Aradhana Katha-kosa (Ed. Bombay Vira samvat 2442; part 3, Story No. 111), of Brahma Nemidatta which also illustrates the fruit of sastra-dana, and which because of similarity in names, is likely to be misunderstood as the story of Kundakunda, with whom in fact, it has hardly anything to do; the first part of Prof. Chakravarti's version practically agrees with this. In Bharata-ksetra, in the village of Kurumarai, there was a cow-herd Govinda by name. Once he saw, in a forest cave, a sacred Jaina text; he took it and offered the same with devotion to a great and respectable saint, Padmanandi by name. The peculiarity of the text was that so many great teachers had handled and explained it, but ultimately had put in it that cave. It appears that the saint Padmanandi also puts that Text again there. The cow-herd, Govinda, worshipped that Text all the while; one day he was killed by a tiger (vyala). After his death, as the consequence of his remunerative hankering (nidana), he was born as the son of a village headman. He grew up quite happily into an attractive boy. Once he was reminded of his former birth after meeting Padmanandi; he entered the ascetic order and practised severe penances. After his death he was born as king Kundesa. Irrespective of the pleasures available, somehow he felt disgusted with the worldly pleasures and entered the order. He worshipped Jina and waited on great teachers, and lastly he became a sruta-kevalin. 2 See Kundakunda Acarya yance caritra, by Pangal in Marathi, Sholapur, 1906; Premi Jaina Hitaishi, Vol. X, pp. 369 etc.; all references to Pt. Premi have this source in view unless otherwise stated.

Page #40
Introduction eleven years was religiously awakened and soon became the pupil of that monk, Jinacandra, and lived with him. The parents were very sorry over this. Within a short time Kundakunda attained so much eminence amongst the pupils of Jinacandra that he became Acarya at the age of 33. He advanced a good deal in those introspective and religious meditations. Once he had certain doubts on some fundamental doctrines of Jainism; not knowing what to do, he closely applied himself to religious practices. One day in the course of his meditation, he offered obeisance, with mental, verbal and physical purity, to Srimandharasvami, a contemporary Tirthankara in the Videha-ksetra; the salutation was so sincere that it immediately evoked response from Srimandhara that he uttered in the Samavasarana the words of blessing sad-dharma-vrddhir-astu. The members of the audience could not understand the propriety of this blessing when none from the audience had offered salutation. Srimandharasvami explained that the blessings were meant for Kundakunda from Bharataksetra. Two carana saints, who were the friends of Kundakunda in the previous birth, came to Barapura and took Kundakunda to the Samavasarana. On the way, when they were passing through the sky, the bunch of peacock-feathers fell down and could not be found; so Kundakunda had to take up a bunch of vulture-feathers in lieu and continue his religious practices. Kundakunda stayed there for a week; and, after receiving much by way of religious enlightenment, he had his religious doubts cleared. On his way back he had taken with him a book containing diplomatic and Tantric contents, but it fell on the way into the salt sea. Thus he came back saluting many holy places on the way. He began his religious preachings here; and seven hundred men and women got themselves initiated into the order at his hands. After some time he had a dispute with Svetambaras on the mount Girnar, in which he made the local deity Brahmi admit that the Nirgrantha creed of the Digambaras was true. Lastly, he vacated his pontifical chair in favour of Umasvati and died one day in religious meditation after having practised severe penances. SCRUTINY OF THE ABOVE TWO TRADITIONAL STORIES.-Both these stories are practically in agreement only in the second half; but with the domicile and parentage there is no agreement, nay the points of difference [p. 8:] cannot be reconciled. The names of the parents in the second story, along with those of the king and his queen, are mechanically artificial as in the bed-side stories told by the old lady to lull the child. Some of the incidents, which are found in these traditional stories, require critical scrutiny rather to shed light on the genesis of these traditions than to prove or to disprove the truth contained therein. The earliest reference to the tradition that Kundakunda visited the Videha country is found in Darsanasara of Devasena,1 compilled 990 years after the death of Vikrama, who says that the great saint Padmanandi was enlightened by the supernatural knowledge of srimandhara-svami. Further, Jayasena, in the opening remarks of his commentary on Pancastikaya, says on the authority of the popular See Darsanasara, verse 43; Jaina Hitaishi, XIII, pp. 25 etc. wherein Darsanasara with Hindi translation and notes is published; a critical Text of Darsanasara, based on the MSS. from the Bhandarkar Oriental Research Institute, Poona, is awaiting publication with the present writer.

Page #41
Pravacanusara tradition (prasiddha-katha-nyayena) that Kundakunda had personally gone to Purva-videha, paid his respects to Srimandhara-svami and received enlightenment. Turning to Inscriptions from Sravana Belgola, most of them belonging to the 12th century A.D. or so, we learn that Kundakunda, being possessed of exceellent religious conduct, was endowed with miraculous power to move in the air, 1 and that he moved in the air four fingers above the ground.2 A poetical explanation of his miraculous ability is given that he was not touched in the least, internally and externally, by the dust (of passion), the earth being the abode of dust.3 Thus the available epigraphical records mention only his miraculous ability, and they are silent about his visit to Videha land. The Sravana Belgola Inscription of 1128 A.D. describes Kundakunda as a bee to the beautiful lotus-hands of caranas; this indicates some association of Kundakunda with caranas. The tradition attributes a visit to Videha land not only in the case of Kundakunda but to Umasvati and Pujyapada also. With reference to Umasvati as well it is said that once he went to Videha land through his miraculous power to walk in the air to have his doubts on Jaina Siddhanta cleared from Srimandhara Tirthankara. On the way his peacock-feather-bunch fell down; then he took the feathers of a vulture flying in the sky and had his purpose served; therefore he came to be known as Grdhrapiccha.4 Devacandra (1770-1841 A.D.), in his Rajavali-kathe, gives a similar account with reference to Pujyapada with the difference that he could walk over to Videha land because of the power of a medicament pasted to his feet.5 In some of the inscriptions Pujyapada is glorified as a great miraculous physician worshipped even by sylvan (p. 9] deities. A S. Belgola inscription of 7th July 1432 A.D. refers to the above tradition that the limbs of Pujyapada were purified by his obeisance to the Jina in Videha-ksetra.? The authenticity of this tradition becomes of a doubtful value because of its indiscriminative attribution to Kundakunda, Umasvati and Pujyapada. It is seen above that Kundakunda and Umasvati are often confused; and here, with reference to this tradition, Pujyapada is added to their list. The epigraphic evidence in this context is very meagre, and the S. Belgola inscription of 1432 A.D. has to say that it is Pujyapada who visited the Videha land. At any rate I am tempted to point out to the third gatha of Prayacanasara as the genesis or the fruitful source of the tradition that Kundakunda saluted from here Srimandhara in Videha land and that he consequently visited that country; there, in that gatha, he pays obeisance to the contemporary Arahantas in the Manusa region. As to his dispute with Svetambaras on the mount Girnar and the consequent admission of Brahmi that the Nirgrantha creed of Digambaras was true, 1 E.C., II, 127, 117, 140, 64, 66 etc. 2 E.C., II, 351. 3 E.C., II, 354 of 1398 A.D. 4 See p. 3 of the Introduction to the Ed. of Tattvartha-blokavartikam, Bombay, 1918. 5 See Karnataka Kavicarite, Vol. I, p. 7; further, the tradition tells that Pujyapada, on his way back, lost his eyesight due to the burning heat of sun-shine, but he could recover his eyesigh by composing Sant yastaka, in honour of Santesvara, at Bankapura. 6 E.C., II, 64, 254 etc. 7 E.C., II, 258.

Page #42
Introduction nothing can be said definitely from this floating tradition; but, by the by, it may be noted that Subhacandra (c. 1516-56 A.D.) also refers to this in his Pandavapurana, 1 and the same is noted in a gurvavali too.2 SPIRITUAL PARENTAGE ETC. of KUNDAKUNDA--Kundakunda is silent about his spiritual parentage in the sense in which the later authors have given their spiritual genealogy: at the end of Bodha-pahuda he mentions that it is composed by the sieya of Bhadraahu, but more on this point later. Inscriptions, too, in this context, are not of much help. According to the gurvavali of Nandi-sangha, Kundakunda was the successor of Jinacandra, the successor of Maghanandi from whom the pattavali of Nandi-sangha begins;3 but too much reliance on this pattavali to the extent of saying that Kundakunda was the pupil of Jinacandra is hardly warranted. Jayasena, in the opening remarks of his commentary on Pancastikaya, says that Kundakunda was the sisya of Kumaranandi Siddhantadeva. Nothing is known about this Kumaranandi. The Mathura inscription mentions one Kumaranandi of Uccanagari sakha; and another Kumaranandi is mentioned in Devarahalli inscription of 776 A.D.5 Vidyananda, in his Patrapariksa, quotes three verses from the work Vadanyaya of one Kumaranandi Bhattaraka. But none of these, in the absence of any clue, can be identified with the guru of Kundakunda. [p. 10:] Mere similarity in name can hardly be the ground for identification, because many Jaina saints and teachers have borne the same name at different times. The history of Jaina sanghas, ganas and gacchas is still an obscure tract which urgently needs some light, and with regard to the gana etc. of Kundakunda there is no reliable information. The traditional lists of teachers belonging to Dravida-sangha, Nandi-gana and Arungalanvaya, and of Mulasangha, Desi-gana, Kundakundanvaya and Pustaka-gaccha, Vakra-gaccha or Sarasvati-gaccha include, at the beginning, the name of Kundakunda with reverence.9 Kundakunda is looked upon as a preeminent leader of the Mula 1 Kundakunda-gani yenojjayanta-girl-mastake / so' vatad vadita Brahmi pasana-ghatita kalau // 2 Padmanandi-gurur jato Balatkara-ganagranih / pasana-ghatita yena vadita sri Sarasvati //, quoted in Jaina Hitaishi, Vol. X, p. 382. 3 pade tadiye muni-manya-vittau Jinadicandrah samabhud atandrah/ tato' bhavat panca sunama-dhama sri-Padmanandi muni-cakravarti II, see p. 3 of the Introduction to the Ed. of Samayasara-prabhrtam, Benares, 1914. 4 E.I., I. No. xliii, No. 13, pp. 388-9. 5 E.C., IV, Nagamangala No. 85; also I. A., II, pp. 155-61. 6 See Patrapariksa, p. 3 (Ed. Benares 1913); also see his Pramanapariksa, p. 72 (Ed. Benares 1914). 7 See the opening remarks of my paper on Subhacandra and his Prakrit grammar in the Annals of the B. O. R. I., Vol. XIII, i. 8 See my paper on 'Yapaniya-sangha' in the Journal of the University of Bombay, Vol. I, part vi. 9 I give here only a few important epigraphic references, chronologically arranged, in which Kundakunda's association with different ganas etc. is seen: E.C., VIII, 35, 36.; E.C., II, 127, 69, 117 140; E.C., VIII, Nagar No. 37; E.C., II, 64, 66; E. Huitzsch: South Indian Inscriptions Vol. I, No. 152.; E.C., II, 254, 258.; etc.

Page #43
10 Pravacanasara sangha,1 a designation claimed by the Digambaras in view of the division of the Jaina church into Digambaras and Svetambaras. The oft mention of Kundakundanvaya, which is repeatedly met with in various lines of teachers, clearly indicates that a spiritual lineage of Jaina teachers was started some time after Kundakunda. 2. KUNDAKUNDA'S DATE OUR APPROACH TO THE PROBLEM.-The most important and baffling problem is that about the date of Kundakunda, which, though handled by some scholars, still requires judicious consideration after relative evaluation of various literary and epigraphic records. To start with, it is necessary to take a resume of the various opinions with evidences advanced by different scholars. THE TRADITIONAL DATE OF KUNDAKUNDA. The traditional view, current among the Jainas, which is represented by some pontifical lists, says that Kundakunda succeeded to the pontifical chair in V. samvat 49, i.e., about 8 B.C., at the age of 33, remained a teacher for about 52 years and passed away at the age of about 85; the details about the years vary in different Mss. of pattavalis. Ms. E of a pattavali, noted by Hoernle, gives 149 V. samvat, i.e., 92 A.D. as the year of his accession to the pontifical chair. According to another tradition, incorporated in a verse of unknown authorship quoted in Vidvaj-jana-bodhaka, Kundakunda flourished (jatah) in 770 after Vira, i.e., 243 A. D.; the verse expresses, rather in a vague manner, that Kundakunda was a contemporary of Umasvati. It is the first tradition that is more popular and current. [p. 11:] DATE PROPOSED BY PT. PREMI.-Pt. Premi's opinion is that Kundakunda might have flourished about the second quarter of the third century, or more definitely he cannot be dated before the middle of the second century A.D.4 The details worked out by him, on the authority of Srutavatara of Indranandi, are these with additional touches: After the nirvana of Mahavira, 3 Kevalins lived for 62 years; 5 Sruta-Kevalins for 100 years; 11 Ten-Purvins for 183 years; 5 Eleven-Angins for 220 years; and 4 One-Angins for 118 years. Thus the Anga-knowledge continued for a period of 683 years after the nirvana of Mahavira in 527 B.C. Then there followed according to Srutavatara, the four Aratiya monks who had a partial knowledge of sections of Angas and Purvas; they were succeeded by Arhadbali, Maghanandi and 1 E.C., II, 69: srimato vardhamanasya Vardhamanasya sasane sri-Kondakunda-namabhun Mula-samghagrani gani || 2 See I.A., XXI, p. 57 etc. 3 See 'Svami Samantabhadra' by Pt. Jugalkishore, p. 147; the verse runs thus: varse sapta-sate caiva saptatya ca vismrtau Umasvami-munir jatah Kundakundas tathaiva ca || 4 Jaina Hitaishi, Vol. X, p. 378 etc. 5 Sometime the internal details do differ, though the total No. of years is 683 as the period of the continuity of Anga-jnana after Mahavira. See Bhandarakar: Report on search for Sanskrit Mss., 1883-84, Collected Works Vol. II, pp. 284 etc.; Hoernle: Three further Pattavalis of Digambaras, 1.A., XXI, pp. 58 etc. For select authoritative texts, see Jayadhavala Tika, Sholapur MS. p. 10; 66th sarga of Harivamsa-purana of Jinasena, Ed. 32nd vol. of MDJG; Adipurana of Jinasena, chapter I, verse 139 etc.; also compare Pt. Jugalkishore's searching discussion in Svami Samantabhadra, p. 160 etc.

Page #44
Introduction 11 Dharasena; it was Dharasena who knew Mahakarma-prabhrta, a portion of Agrayaniya-purva; knowing that his death was nearing and that there was the fear of texts falling into oblivion, he invited from Venakatatipura two intelligent monks of comprehensive grasp, who later on came to be called Puspadanta and Bhutabali, to whom he explained the text. Puspadanta and Bhutabali compressed the Karma-prabhita and composed Satkhandagama, which was consequently committed to writing. Another thread of the story says that the saint Gunadhara explained the Mulasutras and Vivarana-gathas of Kasayaprabhita to Nagahasti and Aryamanksu. Yativrsabha studied the same from them and composed thereon Curni-sutras extending over six thousand granthas. Uccaranacarya studied the same from Yativisabha and wrote a doubly great vitti. Thus the Kasaya-prabhita came to be constituted of the labours of Gunadhara, Yativrsabha and Uccarana; and it was committed to writing. Now this Siddhanta, consisting of Karma-prabhyta and Kasaya-prabhfta, was inherited by Padmanandi of Kundakundapura, and he wrote a commentary of twelve thousand slokas on the first three sections of Satkhandagama. From this it is clear that Kundakunda flourished later than 683 years after Vira. Pt. Premi, assigning tentative short periods to Dharasena and others down to Uccaranacarya, comes to the conclusion that Kundakunda might have flourished in the last qurter of the third century of Vikrama era. Another line of argument adopted by Premiji is based on the tradition that Kundakunda had a dispute with Svetambaras on Ujjayanta-giri. We know from Kundakunda's works, especially Sutta-pahuda, that the Jaina church was already divided into Digambaras and Svetambaras by the time of Kundakunda. This division, according to Darsanasara of Devasena, took place 136 years after the death of king Vikrama. Premi understood the date given by Darsanasara as Salivahana saka and placed the origin of Svetambara schism in (136+135) 271 Vikrama (p. 12:] samvat; he concluded that Kundakunda, therefore, must have flourished after that, i.e. in the last quarter of the 3rd century of V. samvat, which would be in agreement with the conclusion arrived at from the evidence of Srutavatara. At any rate, according to his view, Kundakunda cannot be earlier than 683 after Vira, i.e., 156 A.D. DATE PROPOSED BY DR. PATHAK.--The next opinion is that of Pathak. He relies on two copper-plate inscriptions, one of Saka 719 (i.e.797 A.D.) and the other of Saka 724 (i.e.802 A.D.), belonging to the reign of Govindaraja III of the Rastrakuta dynasty. The inscriptions have a reference to a contemporary teacher Prabhacandra, the pupil of Puspanandi, who was in turn the pupil of one Toranacarya of Kundakundanvaya (Kundakundanvayodbhavah). K.B. Pathak argued that if Prabhacandra lived about Saka 719, his grand-teacher, Toranacarya, might have flourished about Saka 600; and because Toranacarya is placed about Saka 600, Kundakunda, to whose anvaya or lineage Toranacarya belonged might be placed about 150 years earlier, i.e. about Saka 450 (i.e.528 A.D.). He supports this argument by another. The Calukya king Kirtivarman Maharaja, who was on the throne in Saka 500, subjugated Badami and reduced the Kadamba dynasty; and thus, therefore, it is settled that Sivamrgesavarman of the Kadamba dynasty was ruling some 50 years before, i.e., about Saka 450. Balacandra in his Kanarese commen 1 See the Introduction to the Ed. of Samayaprabhriam and that of Sat-prabhrtadisamgraha. Vol. 17 of MDJG; I. A., XIV, p. 15 etc.

Page #45
12 Pravacanasara tary and Jayasena in his Sk. commentary on Pancastikaya say that Kundakunda composed that work to enlighten Sivakumara Maharaja who appears to be the same as Sivamsgesavarman of the Kadamba dynasty. Thus the date of Kundakunda, because of his having been a contemporary of Sivamrgesavarman, comes to Saka 450 i.e.528 A.D. DATE PROPOSED BY PROF. CHAKRAVARTI.---The third opinion is that of Professor Chakravarti.1 He starts with 8 B.C. as the date of his accession to pontificate as worked out by Hoernle from Pattavalis, and places the birth of Kundakunda in about 52 B.C. Further, in opposition to the date proposed by Pal he tries to find support for this date from the circumstantial evidences. Deduoliom the traditional stories that Kundakunda belonged to Daksina-desa memphasis upon the fact that Kundakunda belonged to Dravida-sangh r ublished MS. of Mantra-laksana he draws the information that in the P laya, in Hemagrama, there was a great and wise monk Elacarya by name Dravila-ganadhisa.2 Prof. Chakravarti finds that all these references be traced in Dravida country to which therefore, Kundakunda must have belonged, Elacarya being another well-known name of Kundakunda. Elacarya according to the Jaina tradition, is the author of the famous Tamil classic Thirukkural; he composed [p. 13:] it and gave to his disciple Tiruvalluvar who introduced it to Madura Sangha. Elalasingha, who is considered to be the literary patron of Tiruvalluvar, might be another name of Elacarya. The authorship of Kural by Jaina Elacarya fits in well with other facts such as the moral tone of Kural, the praise of agriculture as the noblest occupation practised by Valluvas, the landed aristocracy of the South, who formed the earliest adherents of the Jaina faith in Dravida country. This identification of Elacarya or Kundakunda with the author of Kural (which is earlier than silappadigaram and Manimekhalai), which is not at all inconsistent with the possible age of Kural, would lend greater probability to the traditional date of Pattavalis that Kundakunda lived at the beginning of the first century A.D. Being a leader of the Dravida-sangha, Kundakunda might have composed works in Tamil for the benefit of the Vellalas of the ancient Tamil literature who were the strict followers of Ahimsa-dharma. In the light of the above discussion Prof. Chakravarti wants to settle the identification of Sivakumara Maharaja, the royal disciple of Kundakunda, for whom as all (?) the commentators of Prabhita-traya say, Kundakunda wrote his works. Prof. Chakravarti accepts Pathak's position that the church was divided into Svetambaras and Digambaras, and perhaps the ordinary masses followed the Vedantic form of Visnu-cult; but he opposes the identification of Sivakumara Maharaja with Sri Vijaya Siva Mtgesa Maharaja of the Kadamba dynasty of about the 5th century A.D. on the grounds that Kadamba dynasty was too late in time to be present at the time of Kundakunda, and that there is no evidence to the effect that Kadambas were acquainted with Prakrit language in which Kundakunda wrote his works. Further he proposes that Sivakumara Maharaja might be the same as king Sivaskandha, 1 See his Introduction to the Ed. of Pancastikaya, Vol. III, SBJ, Arrah, 1929. 2 I have every reason to think that this Elacarya, referred to in Mantralak saua appears to be the same as Helacarya, previously referred to, on whose work the Jvalinimuta of Indranandi was based; see p. iv. ante.

Page #46
Introduction which is merely another form of Sivakumara, of the Pallava dynasty. He also figures as Yuva Maharaja, which is also curiously identical with Kumara Maharaja. Other circumstantial evidences are also favourable. Conjeepuram was the capital of Pallavas who ruled over Thondamandalam or Thondainadu which was looked upon as the land of the learned; its metropolis did attract many Dravidian scholars such as the author of Kural etc.; the kings of Conjeepuram were patrons of learning: since the early centuries of the Christian era upto the 8th century, from Samantabhadra to Akalanka, we hear that Jainism was being propagated round about. that place. It is not improbable, therefore, that the Pallava kings at Conjeepuram, during the first century of this era, were patrons of Jaina religion or were themselves Jainas by faith. Further the body of Mayidavolu grant is in Prakrit dialect, and it is issued by Sivaskandhavarman of Conjeepuram. The use of Siddham in the beginning of the grant and its close similarities with Mathura inscriptions show the Jaina inclinations of the ruler. From various other epigraphical records also it is clear that these kings had Prakrit as their court language. Thus Prof. Chakravarti concludes that Kundakundacarya wrote his Prabhrtatraya for one Sivakumara Maharaja, who was most probably the same as Sivaskandhavarman of the Pallava dynasty. [p. 14:] PT. JUGALKISHORE'S VIEW ON THE DATE.-Pandit Jugalkishore, in his excellent monograph on Samantabhadra,1 discusses the pros and cons of the various evidences utilised for settling the date of Kundakunda, and weighs the various probabilities with a view that the date of Kundakunda would help him to settle the date of Samantabhadra. The date of Kundakunda given by Pattavalis he holds to be unsatisfactory, because pattavalis differ among themselves and often from other pieces of information available from other sources. He, like Premiji, works out the antecedent chronological details of the statement of Indranandi, in his Srutavatara, that Kundakunda wrote a commentary on the first three sections of Satkhandagama, and practically concludes that Kundakunda cannot be earlier than 683 after Vira, Le. 156 A.D. incidentally indicating the various descrepancies of pattavalis. Making possible concessions for the alternative beginnings of Vikrama era, he would concede the earlier limit that Kundakunda should be later than 133 Vikrama samvat, i.e. 76 A.D. Then he discusses the possibility of arriving at the date of Kundakunda on the tradition that Kundakunda wrote for Sivakumara Maharaja. He indicates that much reliance cannot be put on that tradition as Kundakunda has not said anything to that effect. If the tradition is to be accepted, he favours the identification proposed by Prof. Chakravarti, showing that the date 528 A.D., arrived at by the identification proposed by Pathak, upsets the relative chronology of many Jaina authors, and showing that the interpretation of ta tadanvaya in those inscriptions with the chronological deduction proposed by Pathak is wrong, because even Padmanandi, the teacher of Sakalakirti, of the 15th century A.D., is designated as tad (Kundakunda)-anvaya-dhurina. Pt. Jugalkishore points to the fact that Kundakundanvays is already mentioned in Merkara copper-plates of Saka 388. 13 1 See pp. 158 etc. of his Introduction to the Ed. of Ratna-karandaka Sravakacara of Samanatabhadra, Vol. 24 of MDJG, Bombay, 1925; a part of the introduction, dealing about Samantabhadra, is also separately issued as 'Svami Samantabhadra'.

Page #47
Pravacanasdra He is not ready to accept the position that Kundakunda had a name Elacarya. The date as given in the pattavalis goes against the various aspects of the tradition recorded in Srutavatara. Lastly he takes the fact that Kundakunda mentions himself as the sisya of Bhadrabahu, whom he takes as the second Bhadrabahu, who according to the pattavalis might have flourished 589 to 612 after Vira; this period consequently leads him to the conclusion that Kundakunda might have flourished from 608 to 692 after Vira, i.e., c. 81 to 165 A.D. This conclusion, he thinks, explains many obscure details. 14 A SUMMARY OF THE FACTS.-I have summarised the above views only to see the various traditions utilised in their different aspects by different scholars and the probable date at which they have arrived. The following are the main traditional facts: i. Kundakunda flourished after the division of the original Jaina church into Svetambaras and Digambaras. ii. Kundakunda is the sisya of Bhadrabahu. iii. On the authority of Srutavatara, Padmanandi of Kundakundapura [p. 15:] traditionally received the knowledge of the Siddhanta consisting of Karma- and Kasaya-prabhrta, and he wrote a huge commentary on half of the Satkhandagama. iv. Kundakunda, on the authority of Jayasena and Balacandra, is said to have been a contemporary of one Sivakumara Maharaja. v. Kundakunda is the author of the Tamil classic Kural. We shall scrutinise these points serially and then see what other evidences are available for the date of Kundakunda. KUNDAKUNDA'S POSTERIORITY TO SVETA. AND DIGA. DIVISION.-As to the posteriority of Kundakunda to the division of the Jaina church into Digambaras and Svetambaras, there cannot be two opinions, because he attacks here and there the doctrinal positions, which in later literature, are decidedly the opinions of the Svetambara persuasion, such as the liberation for women, utility or futility of clothes for a monk to attain liberation etc.1 The seeds of this division, so far as I have been able to comprehend the currents of the history of Jainism, go back as early as the days of Bhadrabahu Srutakevalin, if not earlier, who migrated to the South with a band of monks at the time of a severe famine in Magadha.2 The famine and migration must have been facts, because both Svetambaras and Digambaras are agreed on these points. Comparing the post-Mahavira hierarchical lists preserved by both the sects, the last teacher who is commonly acknowledged is Bhadrabahu;3 1 Sutta-pahuda 17-26; Pravacanasara III, 8-9, 20 *3-5, 24 *6-14. 2 L. Rice: Mysore and Coorg from Inscriptions, chapter 1; V. Smith: Early History of India (Third Ed.), pp. 146, 440; M.S.R. Ayyangar: Studies in South Indian Jainism, chapter 2 etc.; Banarasidas: Ardhamagadhi Reader, p. xlii; Cambridge History of India, I, p. 165. 3 For Digambara lists see Harivamsa etc. noted above; for Svetambara lists see Kalpasutra (S.B.E. XXII), p. 286 etc. and the opening verses of Nandisutra. As a matter of appearance the traditional lists of teachers belonging to these two sects agree only upto Jambu, then there is difference, and again Bhadrabahu is common to both. I think, in early days, before the time of Kundakunda, these schismatic divisions might not have been very acute, since Arya Manksu and Nagahasti, who studied Kasaya-prabhrta from Gunadhara and also taught the same to Yativrsabha, as stated in Srutavatara and confirmed too by the opening

Page #48
Introduction 15 that is a clear indication that the main stream might have branched into two streams from his time. Circumstantial evidences gleaned from the after-effects of the famine are also favourable for such a division in the Jaina church. So the definite seeds of this must have been sown in the days of Bhadrabahu, a contemporary of Candragupta Maurya, say about in the 3rd century B.C. The later traditions that the Svetambara sect, according to the statement of Digambaras, arose in 136 years after the death of Vikrama and that the Digambara sect, according to the statement of Svetambaras, arose in 139 years after Vikrama,1 merely show that the doctrinal differences, by [p. 16:] this time i.e. at about the close of the first century A.D., had become visibly acute so far as the popular appreciation of these differences is concerned. Thus the indication that Kundakunda refers to Svetambara inclinations, as noted by Pathak and Premi, is not of great help to decide the date of Kundakunda; the other indication that Visnu-worship was popular among the masses is not guaranteed by the correct interpretation, in the light of the proper context, of that gatha No. 322 of Samayasara. KUNDAKUNDA AS THE SISYA OF BHADRABAHU DISCUSSED.-It is an important fact that Kundakunda speaks of himself as the sisya of Bhadrabahu, whom he glorifies; those gathas (of Bodha-pahula) in question run thus: sadda-viyaro huo bhasa-suttesu jam jime kahiyam / so taha kahiyam nayam sisena ya Bhaddabahussa //61// barasa-Amga viyanam caudasa-Puvvamga-viula-vittharanam / suya-nani-Bhaddabahu gamaya-guru bhayavao jayau //62// From these gathas two facts are clear that Kundakunda refers to himself as the sisya of Bhadrabahu, and this Bhadrabahu is qualified as suya-nani, as a revered preceptor who knew the exact text and meaning and as one who knew the twelve Angas and the wide extent of fourteen Purvangas. Srutasagara (c. close of 15th century A. D.) admits both of these gathas in his Sk. commentary; and, as long as it is not shown on sound MSS.-evidence that these gathas are of an interpolatory character, we are justfied to take them as composed by Kundakunda and make a judicious use of them for chronological study. The Pattavalis of Digambaras give two Bhadrabahus, one Srutakevali Bhadrabahu and the other Minor or OneAngin Bhadrabahu; so it is necessary to see to whom Kundakunda refers. Pandit Jugalkishore quotes and concentrates his attention on the first gatha only, and possibly he ignores the second gatha; and his inference is that Bhadrabahu mentioned by Kundakunda is Bhadrabahu II (589-612 after Vira i.e.), 62-85 A. D. It is a very tempting identfication, but one has to stand this temptation in view of the second gatha, which gives substantial information about Bhadrabahu. The adjectives in the second gatha clearly show that this Bhadrabahu is none else than Srutakevali Bhadrabahu; Bhadrabahu II cannot be a proper recepient of the adjectives barasa verses of Jayadhavala sika, figure also in the Svetambara Sthaviravali, as given in Nandisutra verses No. 28-30 (Agamodayasamiti Edition), as Arya Mangu and Arya Nagahasti almost contemporaries; 'Arya Manksu' is an attempt at Sanskritisation of 'Aija Mamgu'. 1 Darsanasara gatha 11 etc. and Pt. Premi's notes thereon in Jaina Hitaishi XIII, pp. 252, 265 etc.

Page #49
Pravacanasara Amga viyanam and calidasa-Puvvanga etc. at least at the hands of a contemporary of his, if Kundakunda were to be taken, as proposed by Pt. Jugalkishore, as his disciple; and the adjective suya-nani, in the light of the above adjectives, should be taken to mean, I think, as suyakevali. If Bhadrabahu referred to is the same as Srutakevalin, it follows quite naturally that either Kundakunda must have been his contemporary in the 3rd century B. C., being his sigya, or the word igya must mean something else than a direct disciple. I am tempted to take the word sieya as a parampara-biaya, and this is not without a parallel elsewhere. With Jaina authors guru and disya do not necessarily mean direct and contemporary teachers and pupils, but might even mean parampara-guru and isya; sometimes the influence of some previous teacher is so overwhelming that later pupils like to mention him as their guru. For instance, Siddharsi, the author [p. 17:] of Upamitibhava-prapanca-katha (906 A.D.) calls Haribhadra as his dharmaprabodha-karo guruh; but it is proved by reliable evidences that they were not even contemporaries, Haribhadra having lived before the last quarter of the 8th century.1 To take another instance, Jayasena,the author of Pratisthapatha, calls himself as Kundakundagra-Aisya, but from the scarcity of old Mss., from the contents and language of that work, and also from the absence of any early tradition to that effect that he was a contemporary of Kundakunda, one is forced to take Jayasena as the parampara-sisya of Kundakunda of venerable name. There are, however, circumstantial evidences why Kundakunda might have been tempted to call himself as the sisya of Bhadrabahu. Bhadrabahu was the great leader of a sangha, which he led to the South for its physical, moral and spiritual welfare, After the demise of Bhadrabahu his pupils and grand-pupils might have always looked upon him as the greatest teacher; and especially in the South, the ascetic community, being isolated, might have inherited all the religious knowledge ultimately from the great teacher Bhadrabahu. So it is no wonder, if Kundakunda, who was at the head of an isolated ascetic group in the distant South and who always remembered with reverence that whatever knowledge he had inherited was ultimately traceable to Bhadrabahu, called himself as the sisya i.e. the traditional pupil of Bhadrabahu in his works which are more of a compilatory character based on hereditary instruction than original compositions. But it may be asked why not take Kundakunda as the direct disciple of Bhadrabahu Srutakevalin and put him in the 3rd century B. C. There are various difficulties: Kundakunda, as, in that case, we might expect does not figure in the lists of Angadharins; the word sisya is not enough to lead us to that conclusion, because, as shown above, it could be used in the sencse of a parampara-aisya; I am not aware of any piece of Jaina tradition, legendary or literary, which would give even the slightest support to put Kundakunda as the contemporary of Bhadrabahu Srutakevalin; and the traditions, as they are available, go against this date of 3rd century B. C. 16 1 Jaina Sahitya Samsodhaka, Vol. I, p. 21 etc.; Dr. Jacobi's Introduction to Samaranccakaha in Bibl. Ind. 1926. 2 Vasubindu Pratistha-patha Ed. Calcutta, 1925; the prasasti is also quoted in the introduction (p.9) of Samayaprabhrtam, Benares, 1914; for other instances where sisya means parampara-sisya see Annals of the B. O. R. I. ., Vol. XV, pp. 84-85.

Page #50
Introduction KUNDAKUNDA'S AUTHORSHIP OF SATKHANDAGAMA-TIKA DISCUSSED.--With regard to the tradition, that Padmanandi of Kundakundapura received the knowledge of twofold Siddhanta and wrote a commentary on the three sections of the Satkhandagama,1 two legitimate questions can be raised: first, whether this Padmanandi of Kundakundapura is the same as our Kundakunda, and secondly, whether Padmanandi of Kundakundapura has really written a commentry on a part of the Satkhandagama. The validity of the conclusion, based on this tradition, that Kundakunda cannot be earlier than 683 years after Vira, if not 770 years after Vira after assigning some years for the [p. 18:] subsequent teachers after Lohacarya, depends only on the affirmative reply of both of the above questions. The conclusion can be easily thrown overboard, if one of the two questions is denied or shown to be of a dubious character because of some other tradition going against it. A tradition, under ordinary circumstances, can be hypothetically accepted, if its genuineness or bonafides is not vitiated by the presence of some other tradtion fundamentally incongruent in details and by the presence of improbabilites and uncommon details such as some special motive behind, divine intervention, miraculous occurrences etc. that are above the comprehension of ordinary human understanding. The first part of the tradition that Indranandi is referring to our Kundakunda, I think, can be accepted; according to epigraphic records our author, as seen above, had really the name Padmanandi and he came to be called Kundakunda; and Indranandi explains the second name associating it with his native place. Second part of the tradition that Kundakunda wrote a commentary on a part of Satkhandagama cannot be accepted without suspicion for various reasons: no such commentary attributed to Kundakunda is available today, nor have I been able to find any traces of it in Dhavala and Jayadhavala commentaries; no references, in later literature, to this commentary have been brought to light; the tradition, not being recorded in many works and very often, does not appear to have been popular; and finally, this aspect of the tradition, as recorded by Indranandi, is not accepted by Vibudha Sridhara, who, in his Srutavatara, the fourth section of Pancadhikara, says thus: the twofold Siddhanta was being traditionally handed down, and Kundakirti learnt the Siddhanta from the great saint Kundakundacarya and composed a sastra, Parikarma by name, extending over twelve thousand verses, on the first three sections of Satkhandagama. Thus the toss lies between Kundakunda and Kundakirti and it cannot be easily settled with definiteness, because the tradition is not getting any substantial support from other sources. As to Kundakunda's claim, I am diffident because in the major portion of his exposition and style I find him more a narrative dogmatist than a zealous commentator; the polemic zeal of a commentator, so patent in the works of authors like Samantabhadra, Jinabhadra Ksamasramana, Siddhasena, Pujyapada and a host of mediaeval commentators, is conspicuously absent in his works so far available. In both the traditions there is, however, one point of agreement that the composition of Satkhandagama precedes the time of Kundakunda; but even this point should not be pressed too far with regard to its 1 Srutavatara, verses 160-61 etc. 2 Siddhantasaradisamgraha, p. 318, Vol. 21 of MDJG, Bombay, samvat 1979. 17 2

Page #51
18 Pravacanasara chronological value, because a portion of the tradition has been proved to be doubtful; and as to the genuineness of the antecedent links of the tradition, as Indranandi frankly says, there is much obscurity, 1 and Vibudha Sridhara is somwhat vague when he simply says iti paramparaya. A scrutinising search [p. 19:] into the details of these traditions makes us all the more aware as to how we have to grope in darkness to settle the exact date of Kundakunda. So here I can say only this much that we cannot, on the authority of the traditions discussed above, insist too much that Kundakunda should be later than 683 years after Vira. KUNDAKUNDA AS A CONTEMPORARY OF SIVAKUMARA DISCUSSED.--Now the fourth point about the possibility of Kundakunda's being a contemporary of a ruler Sivakumara Maharaja. I agree with Pt. Jugalkishore in noting that Kundakunda has not referred to any such person, nor is there any indication to that effect in his works; his first commentator Amotacandra, so far as we know, does not refer to any Sivakumara Maharaja. It is only Jayasena (c. middle of the 12th century A. D.), and following him the Kanarese commentator Balacandra, 2 that refer to Sivakumara Maharaja, for whose enlightenment, Jayasena says, Kundakunda composed his Pancastikaya. Jayasena, in his commentaries on Pancastikaya and Pravacanasara, mentions the name of Sivakumara or -Maharaja;3 but at times Sivakumara's personality plays a very dubious role as in the opening passage of Pravacanasara, from which one is tempted to suspect whether Sivakumara himself is, the author of Pravacanasara. It should be remembered that Jayasena's statement cannot deserve the credit of a contemporary evidence; and when we try to identify this Sivakumara with some king of the South Indian royal dynasties of the early centuries of the Christian era, it is taken for granted that Jayasena's statement, in all probability, is based on some early tradition possibly genuine in character. Dr. Pathak was the first to attempt an identification, and he proposed that this Sivakumara Maharaja should be identified with Sivamrgesavarman of the Kadamba dynasty (about 528 A.D. according to Pathak).4 The patronage extended to Jainism and Jainas by Kadambas is well known; but that is no reason at all to put Kundakunda so late as this. This conclusion cannot be accepted for various reasons: first, that upsets some of the well recognised facts of Digambara chronology; secondly it is impossible that Kundakunda can be put in the 6th century, when Merkara copper plates of Saka 388 mention Kundakundanvaya and give not less than six names of Acaryas of that lineage;5 and this indicates that Kundakunda will have to be put at least a century, if not more, earlier than the date of the copper-plates. Perhaps it is to support this 1 Srutavatara, verse 151, which runs thus Gunadhara-Dharasenanvaya-gurvoh purvapara-kramo'smabhih / na jnayate tad anvaya-kathakagama-muni-janabhavat // 2 Relative dates of Jayasena and Balacandra will be discussed later. 3 Pancastikaya, Rayachandra Jaina sastramala (RJS), Bombay, Samvat 1972, pp. 1 and 6; Pravacanasara, pp. 1, 17, 244, and 247; I have not been able to trace any mention of Sivakumara in his commentary on Samayasara. 4 Also about 475-490 A.D., see G.M. Moraes: Kadamba Kula, chapter vii and the genea logy facing p. 15. 5 E.C., I Coorg Inscriptions, No.1.

Page #52
Introduction 19 identification that he mis-interpreted the words tad-anvaya in those copper-plates of the Rastrakuta dynasty; the mistake in his interpretation is already noted above. More plausible is the view of Prof. Chakravarti, who identifies this Sivakumara Maharaja with [p. 20:] Sivaskandha or Yuva Maharaja of the Pallava dynasty, as it has some favourable circumstantial evidences. The only difficulty, in the way of this identification, is the uncertainty of Pallava genealogy and chronology.1 In their records the kings of the same name appear to figure at different periods: Sivaskandhavarman figures fifth in the Pallava line and before him there was one Skandhavarman; and there, in those records, the mention is made of reign-years and not of any standard era. The beginning of the Pallava genealogy, therefore, is chronologically uncertain. Prof. Chakravarti, though not explicit, appears to be aware of these difficulties when he says: 'It is quite possible, therefore, that this Sivaskandha of Conjeepuram or one of the predecessors of the same name was the contemporary and disciple of Sri Kundakunda'. So, if any historical value can be attached to the statements of Jayasena, the identification of Sivakumara with the Pallava king Sivaskandha is more probable than the one proposed by Pathak, KUNDAKUNDA AS THE AUTHOR OF KURAL.-The attribution of the authorship of Kural to Kundakunda has, no doubt, some bearing on the date of Kundakunda, but the way in which Prof. Chakravarti tackles that problem, I am afraid, contains the famous flaw of kunda-badara-nyaya. Despite various sectarian claims, an unbiased critic would certainly find in Kural many Jaina indications, which cannot easily and naturally be explained according to other faiths, such as the divinity walking on lotuses and possessing eight qualities etc. The commentator of Nilakesi, a Jaina work, calls Kural 'as our own Bible'; this indicates, in addition to the internal evidences, that the author of Kural is claimed by the Jainas, since a pretty long time, as belonging to their community. As to the date of Kural there are divergent opinions. On very good grounds M. S. Ramasvami Ayangar puts Kural at the beginning of the Christian era.2 Further the Jaina tradition attributes the authorship of Kural to a Jaina saint Elacarya, who after composing gave it away to his disciple Tiruvalluvar, who introduced it to Madura Sangha. Now Kundakunda's authorship of Kural depends on the identity of Elacarya with Kundakunda, but this identity is not a sure ground. In our previous discussion, a part of the tradition that Kundakunda had five names has been shown to be dubious and not well founded; so, if Prof. Chakravarti relies on that very tradition, I must say, it is insufficient to prove the identity, though I am aware that I have not been able to disprove Kundakunda's having a name Elacarya, as I have been in the case of the name Vakragriva etc. So some more evidence is necessary to show that Kundakunda had a name Elacarya; and if that is made more definite, it can be accepted that Kundakunda was the author of Kural, and consequently his age would be put in the first century A.D. I may indicate, however, that at the beginning of the Christian era the circumstances, as they might possibly have been then, appear to be quite tempting for an author of the stamp and dignity of Kundakunda, or any other Jaina teacher 1 H. Heras: The Pallava Genealogy; Aiyangar: Some contributions of South India to Indian culture, chapter viii etc. 2 Studies in South Indian Jainism pp. 40 etc.

Page #53
20 Pravacanasara [p. 21:] of eminence, to compose an eclectic work like Kural without making it purely a code of Jaina dogmas. The Jainas were gaining ground round about Mysore soon after the 3rd century B.C., when Bhadrabahu migrated to the South; and within the next two centuries the Jaina faith must have been spreading southwards. If it was to be preached to masses, it must be put in palatable terms and that too in the vernacular of the masses. It has been a policy of Jaina teachers, wherever they go, to adopt the local language for preaching their dogmas. So they might have cultivated Tamil to spread and preach the fundamental Jaina doctrines in Dravidian countries. The Jaina authorship consistently explains the strong back-ground of Aryan thought and culture in Kural, because only a couple of centuries before the Jainas had come down freshly from Magadha and surrounding parts in Northern India. The Jaina teachers, the earlier generations of them being well acquainted with Magadhan polity and forms of Government, introduced in their works political notions and theories as current in Magadha, and that is the reason why we find so many points of affinity between Kautilya's Arthasastra and Kural. At the beginning of the Christian era the Jaina teachers appear to have been not very confident about their prospective success in the Tamil land, and they might have been afraid that their words might not be well received among the wise of the land; this appears to be the reason why Elacarya or (if he is identical with Kundakunda) Kundakundacarya might have presented Kural to the Madura Sangha through his disciple, Tiruvalluvar, who, from his name, appears to be the son of the soil in Tamil land. In the next two centuries the Jaina faith became gradually established, and the Jainas were the pioneers of the so-called Augustan age of Tamil literature, and by the close of the 5th century A. D., as Devasena tells us in his Darsanasara (24 etc.) Dravidasangha, perhaps a designation indicating some geographical limitation to the Mulasangha, was established in Madura by Vajranandi. LATER LIMIT FOR THE DATE SUGGESTED FROM LITERARY AND EPIGRAPHIC EVIDENCES.-Turning to the earliest Digambara commentators with a desire to see whether their works help us to settle the date of Kundakunda by quotations etc. from Kundakunda's works, we find that the earliest available commentaries, being incorporated in Dhavala and Jayadhavala, do no give any help, because it is wellnigh impossible to distinguish the various strata with their respective authors. Pujyapada, so far known the earliest Digambara commentator on Tatt varthasutra, quotes, in his Sarvarthasiddhi (II, 10),1 five gathas, which are found in the same order in Barasa-Anuvekkha (Nos. 25-29) of Kundakunda, though he does not say from what source he is quoting. The context in which they are quoted, the serial order of quotation and the absence of these quotations in Rajavartika of Akalanka2 etc. go to indicate the genuineness of these quotations in Sarvarthasiddhi.3 Barasa-Anuvekkha [p.22:] has some gathas common with the eighth chapter of Mulacara, 4 but these gathas do not figure therein; and I am not aware of these gathas in any of the ear 1 Sarvarthasiddhi, pp. 90 etc. Ed. Kolhapur, Saka 1839. 2 Tattvarha-Rajavartikam, Ed. Benares, 1915. 3 Sometimes the copyists, not minding the chronological consequences, incorporate, in the course of copying, important quotations etc, from later commentaries in earlier ones. 4 Mulacara, Ed. MDJG Vols. 19 and 23.

Page #54
21 lier Jaina works. Under these circumstances and in view of the maintenance of the original order of these quoted gathas, it is clear that Pajyapada is quoting from Barasa-Anuvekkha of Kundakunda. That puts a good later limit to the age of Kundakunda. Pajyapada lived earlier than the last quarter of the 5th century A.D., so Kundakunda must be prior to him. Then the Merkara copper-plates of Saka 388, i.e. 466 A.D., to which reference is already made, mention six Acaryas with a clear statement that they belonged to Kundakundanvaya; that means Kundakundanvaya was in vogue, on the innocent hypothesis that these six teachers were successors in that lineage, at least a hundred years before the date of the copperplates, and further back if we take that Kundakunda's lineage began one century, if not more, earlier, it is not too much, because the lineage of a saint does not begin immediately after his death. That brings us to the middle of the 3rd century A.D. as the later limit of Kundakunda's age. Introduction THE TWO LIMITS AND THE POSSIBLE CONCLUSION.-In the light of this long discussion on the age of Kundakunda wherein we have merely tried to weigh the probabilities after approaching the problem from various angles and by thoroughly thrashing the available traditions, we find that the tradition puts his age in the second half of the first century B. C. and the first half of the first century A. D.; the possibility of Satkhandagama being completed before Kundakunda would put him later than the middle of the second century A.D.; and the Merkara copperplates would show that the later limit of his age would be the middle of the third century A.D. Further the possibilities, in the light of the limitations discussed, that Kundakunda might have been a contemporary of King Sivaskandha of the Pallava dynasty and that he, if proved to be the same as Elacarya on more definite grounds, might be the author of Kural, would imply that the age of Kundakunda should be limited, in the light of the circumastantial evidences noted above, to the first two centuries of the Christian era. I am inclined to believe, after this long survey of the available material, that Kundakunda's age lies at the beginning of the Christian era.2 1 On Pujyapada and his date etc. F. Keilhorn: I. A., Vol. X, pp. 75-79; K. B. Pathak: I. A., Vol. XII pp. 19-21; Dr. S. K. Belvalkar: Systems of Sanskrit Grammar; R.B.R. Narasimhacharya: Karnataka Kavicarite, Vol. I, pp. 5 etc.; Pt. Premi: Jaina Hitaishi, Vols. XIV pp. 345 etc. and XV pp. 49 etc.; Pt. Jugalkishore: Svami Samantabhadra, pp. 141 etc. 2 I should passingly refer here to a recent discussion on the date of Kundakunda. The second line of the 17th gatha of Niyamasara runs thus: edesim vittharam loya-vibhagesu nadavvam ; on this Padmaprabha Maladharideva comments thus: etesam caturgati-jivabhedanam vistarah Lokavibhagabhidhana-paramagame drstavyah/(p. 16 of Niyamasara, Bombay 1916). Pt. Premi (Jaina Jagat VIII, iv) inferred from this that Kundakunda is referring to the Prakrit Lokavibhaga of Sarvanandi composed in Saka 380; it is not available, but the Sanskrit version of it by Simhasuri is available; and that, therefore, Kundakunda is later than 458 A.D. Pt. Premi's position is logically weak, nor is it guaranteed by the facts as already shown by Pt. Jugalkishore (Jaina Jagat VIII ix). The use loyavibhagesu in plural does not indicate that it is the name of any individual work, and much reliance, so far as historical and chronological purpose is concerned, cannot be placed on the interpretation of the commentator, who comes long after Kundakunda. The word might refer to a collection of works belonging to Lokanuyoga

Page #55
22 Pravacanasara [p. 23:] PRAKRIT DIALECT AS AN EVIDENCE FOR THE DATE PROPOSED.-Though not a sure evidence, the stage of Prakrit also is, at times, used to indicate the age of an author; this dialectal evidence, so far as I am aware of the peculiar inherent traits and geographical and circumstantial handicaps of Prakrits, cannot be of an absolute character, but merely a cumulative one. In the section on the Prakrit dialect of Pravacanasara it is indicated, after a through analysis of the grammatical facts from the gathas of Pravacanasara, that the stage of Prakrit, as represented by these gathas, is earlier than that of the Prakrit portions, as critically analysed by Dr. Jacobi, of Natyalastra of Bharata. The date of Natyadastra is a matter of uncertainty; possibly it is anterior to Bhasa and Kalidasa and usually, therefore, it is assigned to the beginning of the second century A. D. or so. This is quite in keeping with our conclusion that Kundakunda might have flourished at the beginning of the Christian era. The appearance of Apabhramsa forms is also considered to have some chronological utility. It is shown, in the discussion about the Prakrit dialect, that not a single Apabhramea form is traced in Pravacanasara; that possibly indicates a period when Prakrits had not developed as yet the Apabhramea traces. Now Paumacariya of Vimalasuri, which should be placed at the beginning of the Christian era according to the statement of the author himself,1 shows many forms which can be called Apabhramea in the terminology of Hemacandra. kunda possibly belongs to an earlier period; making concession to geographical limitations that Kundakunda belonged to the extreme south etc., this also favours our relegation of Kundakunda to the beginning of the Christian era. DOMICILE ETC. IN THE LIGHT OF THE DATE PROPOSED.---The domicile of Kundakunda will have to be sought in South India, especially in Dravida country, from the spelling of his name, Kondakunda,2 from the fact that he is called the preeminent leader of the Mula-sangha, and from his being and associated with Dravida-sangha. Considering the probability of his association with the Pallava dynasty, his activities might lie round about Conjeevaram, which was [p. 24:] a cultural centre, in the South, in the early centuries of the Christian era. The time, when Kundakunda flourished, appears to be sufficiently critical so far as the upkeep of the Jaina community in the South was concerned. After the arrival of Bhadrabahu, a fresh impetus must have been given to Jainism in the South, and attempts must have been made to get royal patronage etc. to put Jainism on sound basis by group of Jaina Literature. The interpretation of the commentator should not be attributed to Kundakunda. When the Merkara copper plates of Saka 388 refer to Kundakundanvaya and mention half a dozen teachers belonging to that lineage, it is impossible that Kundakunda can be put after Saka 380, and that he might be referring to the work of Sarvanandi. 1 On internal evidences that Vimalasuri was acquainted with Greek astronomy etc. Dr. Jacobi doubts the date given by the author, and would put him in the third century A. D., or even somewhat later. 2 Quite recently it is reported in a Jaina Kannada Magazine, Vivekabhyudaya, I, 3-4, p. 54, that there is a village, Kondakundi, some four or five miles away from Guntkal Railway station, associated with the life of Kundakunda; a couple of furlongs away from that village there is a cave, with some Jaina idols, where Kundakunda is said to have performed his penances.

Page #56
Introductian conversions as we see from the traditional stories associated with Samantabhadra and Akalanka. The task before Kundakunda must have been really a great one. The Digambaras had denounced the Jaina canon as formed at Pataliputra by Svetambaras after the famine in Magadha was over; and by about the beginning of the Christian era, so far as the Digambara Text-tradition was concerned, the important texts, as a whole, had fallen into oblivion. Kundakunda had to respond. to the religious needs of the community; and to meet this situation he must have composed small tracts in Prakrit mainly based on whatever traditional Text-knowledge was inherited from early teachers. The traditional aspect of Kundakunda's works is clear from the fact that his works have some common verses with some texts of the Svetambara canon; being a common property in early days they have been preserved by both the sections independently. On the one hand Kundakunda stands as the converging centre of early text-tradition and on the other his works themselves have given rise to commentaries and commentators thus diverging into a budding and exhuberent growth of Jaina dogmatic discussions of various kinds. 23 3. KUNDAKUNDA'S WORKS KUNDAKUNDA AS THE AUTHOR OF 84 PAHUDAS.-Kundakunda has a great halo of literary activity, and the tradition attributes to him not less than eighty four treatises called Pahudas or Prabhrtas. The title pahuda, a present, indicates, according to one interpretation, that these books are composed or compiled with a spiritual purpose, and they are merely devotional presents to the Higher Self; Jayasena explains the word thus: yatha ko'pi Devadattah raja-darsanartham kimeit sarabhutam vastu rajne dadati tat prabhrtam bhanyate | tatha paramatmaradhaka-purunasya nirdosi-paramatma-raja-dardanartham idamapi eastram prabhrtam/.1 This is how commentators are skilful in giving certain meanings. The real traditional meaning appears to be different: Pahuda means an adhikara, i.e. a section in which a particular topic is treated or discussed. Some Svetambara works, too, have this designation, for instance, Joni-pahuda, Siddha-pahuda3 etc. That Kundakunda wrote 84 Pahudas is merely a floating tradition, and I am not aware of any statement to that effect from his commentators etc. The number is not at all incredible [p. 25:] in view of the fact that some of his Pahudas are very small tracts: Sutta-pahuda, for instance, contains only 27 gathas. The circumstances also were favourable for Kundakunda to compose numerous small tracts or prakaranas. The Jaina community in the South, in the days of Kundakunda, was much isolated from the main stock in Magadha and other parts. The community, as a whole, had its religious needs. Digambaras did not attempt a fresh compilation of the canon after the famine. was over; and the canon, as shaped at Pataliputra by some of their brethren in the North who came to be known as Svetambaras, was denounced by the Digambaras 1 See his commentary on Samayasara, p. 555-6 (RJS edition); elsewhere, on p. 5, he interprets Samaya-pahuda thus: prabhrtam saram sarah suddhavastha samayasyatmanah prabhratam samayaprabhrtam athava samaya eva prabhratam |. 2 See Gommatasara Jivakanda, gatha 341 (SBJ V); ahiyaro pahudayam eyattho i, e. adhikara and pahuda are synonyms. 3 Jaina Granthavali, pp. 62 & 66.

Page #57
24 Pravacanasara as simply a patch-work and not genuine. The result was that the Digambaras lost almost all texts as a whole. The only alternative before leaders like Kundakunda was to rely on their memories and put together whatever they had traditionally received from their teachers and grand-teachers, not as Anga-works, but merely as sections or pieces from Angas. In this manner Kundakunda might have compiled and composed many small texts. One should not insist too much on the number 84, because we get the names of only a few of them;1 and the number of available works, attributed to Kundakunda, is comparatively small. It must be plainly stated that in majority of the following works, the original texts scarcely mention the name of Kundakunda; at times traditionally they are attributed to Kundakunda, and sometimes the commentators say that Kundakunda is the author; in every case I have taken care to see whether any other author has claimed a particular work as his, and whether there is any conflict in the tradition. In India philosophers and authors always stood for systems; they were never particular in mentioning their names at the end of their works, because they were conscious that whatever they were compiling or composing belonged, so far as the contents were concerned, to earlier teachers. Being simply responsible for the form, they did not like to pose as authors in the modern sense. So in India we have philosophies and not philosophers as in Greece; the authors never hesitated to merge their individualities in a particular stream of philosophical thought; and the individual philosopher, as Max Muller puts it, is but the mouth-piece of tradition. [p. 26:] Now we will study the various works attributed to Kundakunda. All his works, so far available, are in Prakrit. SAT-KHANDAGAMA-TIKA: It is already seen above that Indranandi, in his Srutavatara, tells us that Padmanandi of Kundakundapura, possibly the same as our Kundakunda, wrote a commentary, Parikarma by name, on the three sections of Satkhandagama. The commentary is not available today. This tradition, moreover, is conflicted by the statement of Vibudha Sridhara, according to whom the author is Kundakirti, the pupil of Kundakunda. So the existence and the authorship of this work belong to the domain of uncertainty of tradition.2 1 Besides the works studied in this section, the following are the names of works attributed to Kundakunda; some of the names are partly in Sanskrit and partly in Prakrit, and, at times, differently spelt. There are still many Jaina libraries that have not been thoroughly inspected, and so it is not at all impossible that we might chance upon some of these works; for the sake of easy reference, I give here the names of works attributed to Kundakunda arranged according to English alphabets:-1 Acarapahuda, 2 Alapapahuda, 3 Amga (sara)-pahuda, 4 Aradhana (sara)-pahuda, 5 Bamdha (sara)-pahuda, 6 Buddhi or Bodhipahuda, 7 Caranapahuda, 8 Culipahuda, 9 Curnipahuda, 10 Divvapahuda, 11 Dravya(sara)-pahuda, 12 Drotipahuda, 13 Eyamtapahuda, 14 Jivapahuda, 15 Joni (sara)-pahuda, 16 Karmavipakapahuda, 17 Kramapahuaa, 18 Kriyasarapahuda, 19 Ksapana (sara)-pahuda, 20 Labdhi (sara)-pahuda, 21 Loyapahuda, 22 Nayapahuda, 23 Nitayapahuda(?), 24 Nokammapahuda, 25 Pancavargapahuda 26 Payaddhapahuda, 27 Payapahuda, 28 Prakttipahuda, 29 Pramanapahuda, 30 Salamipahuda(?), 31 Samthanapahuda, 32 Samavayapahuda, 33 Satdarsanapahuda, 34 Siddhantapahuda, 35 Sikkhapahuda, 36 Stanapahuda, 37 Tattva (sara)-pahuda, 38 Toyapahuda, 39 Oghatapahuda, 40 Utpadapahuda, 41 Vidyapahuda, 42 Vastupahuda, 43 Vihiya or Vihayapahuda. See the discussion above p. 17. 2

Page #58
Introduction 25 MULACARA:1 It is an authoritative work on the conduct of Jaina monks, especially Digambaras. Its Prakrit dialect, contents, Text etc. are very important, and need careful study especially in comparison with Nijjuttis of the Svetambara canon. Vasunandi,2 the Sk. commentator, attributes its authorship to Vattakera. I have come across certain South Indian MSS., quite genuine in their appearance, wherein the name of the author is given as Kundakunda; these MSS. contain some additional gathas. As I am busy in collating and studying Mulacara-text, I do not want to be dogmatic on this point; let it be an open question at this stage. TEN-BHAKTIS. 3--Prabhacandra, the author of Kriyakalapa commentary, says in his commentary on Siddha-bhatti that all the Sanskrit Bhaktis are composed by Pujyapada and the Prakrit ones by Kundakundacarya. We are concerned here only with Prakrit Bhaktis. The text of Ten-Bhaktis, as published, is not reliable for critical purposes; MSS. are at variance as to the number of verses in particular Bhaktis. As they are very little known outside Jaina circles, I intend to introduce them to the readers, particularly the Prakrit Bhaktis. These Bhaktis, as they are available in MSS., open with five-fold salutation (pamca-namoyara), mamgalasutta, loguttama-sutta, sarana-sutta, samauya-sutta in Prakrit prose. TITTHAYARA-BHATTI: It has eight gathas in which salutations are offered to 24 Tirthankaras with the specific mention of their names. Excepting the first verse it is common with Svetambaras who generally incorporate it in their Pancapratikramana.5 It is followed by Prakrit prose passages of [p. 27:) pratikramana and alocana (i.e. confession and report of sins etc. committed). SIDDHA-BHATTI: There is a good deal of uncertainty about the number of verses. Here we get a discourse on Siddhas (i.e. the liberated souls), the classes of Siddhas, the way in which liberation is attained, the happiness and the abode of Siddhas. It is concluded with an alocana prose passage in Prakrit. SUDA-BHATTI: It contains 11 gathas and the concluding prose passage. It opens with a salutation to Siddhas. Then are offered salutations to twelve Angas by name; the 12th Anga, Ditthivada, has five divisions. Then follow the names of 14 Puvvas or Purvas, which, according to the commentator, are to be included in the fourth division of Dsstivada. The remaining verses give further division. This Bhakti is important for the traditional division of early Jaina literature. CARITTA-BHATTI: It contains some 10 verses of Anustubh metre. It opens with a salutation to Vardhamana Mahavira. The Tirthakara, for the benefit 1 Mulacara with Vasunandi's Sk. Commentary is published in MDJG vols. 19 & 23; published with a Hindi translation and an alphabetical index of gathas in Anantakirti D. Jaina granthamala, Bombay 1919. 2 He belonged to circa 12th century A.D. 3 An edition of Ten-bhaktis with the Sk. commentary of Prabhacandra and the Marathi translation of Pt. Jinadasa has appeared from Sholapur, 1921; in my remarks on these Bhaktis I have used this edition, and, at times, I have consulted a Kannada MS., called Kriyakalapa, from my collection. 4 Samskrtah sarvah bhaktayah Padapujyasvami-krtah prakstastu Kundakundacarya-kstah / p. 61, Sholapur ed. 5 Compare p. 3 of Pancapratikramanasutrani, Bombay 1925.

Page #59
Pravacanasara of living beings, has preached five-fold caritra or conduct: samaiya, chedovatthavana, parihara-visuddhi, suhuma-samjama and jahakhada-caritta.1 Then are enumerated 28 mula-gunas and the uttara-gunas for the monks. The monk determines to avoid the breach of these vows. There is the usual prose passage at the end. ANAGARA-BHATTI: It contains 23 gathas and there is a prose passage at the end. Here prayers are offered to all great saints endowed with merits. These saints, giving up the perverted view, have adopted the right one. Then their detailed virtues, in the light of Jaina enumerative technicalities, are given into groups from two onwards upto fourteen. These groups indicate a thorough cultivation of dogmatic details in the monastic community the members of which could easily grasp the details, when simply the groups are enumerated. These group-enumerations are on a short scale when compared with those found in Thanamga and Samavayamga of the Svetambara canon. This feature is seen even in Buddhist texts like Anguttaranikaya. Then various penancial practices and achievements of monks are described. The author entertains a pious desire that these prayers might bring him the destruction of miseries. This Bhakti gives a good idea of the ideal conduct expected from a Jaina monk. AYARIYA-BHATTI: 26 It contains some 10 gathas. Here we get a description of an ideal preceptor, who initiates others on the path of liberation. The great monks are described to be patient like the earth, pleasing like water, clean like the sky and undisturbed like the ocean. Then follows the prose passage in which the aspirant salutes the five dignitaries with their characteristics, and concludingly expresses his aspirations. NIVVANA-BHATTI: It contains some 27 gathas. Here we have an enumeration of Tirthankaras and holy personages with the places where they attained Nirvana; to them and to those places salutations are offered. This [p. 28:] Bhakti is important from the points of Jaina traditional mythology and geography. In the prose passage we are informed that Mahavira Vardhamana attained Nirvana, at Pava, early in the morning, on Svati-naksatra, at the end of the night of the 14th day of the black half of the month of Kartika, when there were still four years minus eight and half months (?) remaining of the fourth era.2 This passage is so similar in style that it can be put without any violation in the Svetambara Jaina canon in a particular context. PAMCAPARAMETTHI-BHATTI: It contains 7 verses, the first six are in Sragvini metre treated as a Matra-vrtta, and the last is a gatha. There is a prose passage at the end. Here we get the eminent characteristics of five dignitaries, and the aspirant hopes for eternal happiness. CRITICAL REMARKS ON TEN-BHAKTIS. Thus we have eight Prakrit Bhaktis. In the case of Nandievara-Bhakti and Santi-Bhakti, we have only the concluding 1 Compare Tattvarthasutra IX, 18. 2 The passage runs thus: imammi avasappinie cautthasamayassa pacchime bhae auttha (addhattha?) masahine vasacaukkammi sesakalammi Pavae nayarie Kattiyamasassa kinhacaudasie rattie Sadie nakkhatte paccuse bhayavado Mahadi Mahaviro Vaddhamano siddhim gado; that means the fifth era began 3 years and 3 months and a half after the nirvana of Mahavira. Or auttha might be taken as three and half as in Marathi.

Page #60
Introduction 27 Prakrit passages without the Prakrit metrical Bhaktis; and there might be, I think, metrical Namdisara- and Samti-bhattis: that gives us the required number of ten. The general outline of contents indicates that these Bhaktis are something like devotional prayers with a strong dogmatic and religious back-ground. Unfortunately there is no critical edition, nay even a correct and readable edition, of the Bhaktis. They are of utmost importance for the study of Jaina tradition, the Prakrit dialect and the contents also cannot be neglected. A critical student will immediately detect two strata in Prakrit Bhaktis: the first stratum consisting of concluding prose passages and the next of metrical Bhaktis. Both the strata cannot be from the same author and of the same age. What is substantially found in prose portions is amplified in details in metrical Bhaktis. The prose portions, when carefully read, remind us of closely similar passages in Svetambara canonical texts, in their Pratikramana and Avagyaka Sutras and texts like Pamcasutta.1 So here is a tract of literature which antedates the division of Jaina church, and it has been inherited, with modifications here and there, independently by Digambaras as well as Svetambaras. It is no use discussing the authorship of these prose passages; they form the traditional heritage of Jaina monks; and their age is as old as Jainism itself. As to metrical Bhaktis, Titthayara-bhatti is common to both the sects, and that also must have been traditionally inherited. The remaining Bhaktis, too, might have been composed mainly based on traditional knowledge, and as a matter of fact, they have an appearance of antiquity. It is just imaginable that Kundakunda might have composed, or rather compiled, the metrical Bhaktis to explain and amplify the prose Bhaktis, which, too, as traditional relics, he retained at the end. In the [p. 29:] course of amplification Kundakunda might have put together many suitable verses from early tradition as inherited by him. Just to supplement the Prakrit Bhaktis and to keep pace with the growing popularity of classical Sanskrit among the Jaina monks, Pujyapada appears to have composed the Sanskrit Bhaktis; some of them are dignified in style, and especially Siddha-Bhakti is a masterpiece of logical acumen. DAMSANA-PAHUDA:2 It contains 36 gathas. The main topic is the glorification of and discussion about Right faith or Samyagdarsana. Ordinarily it consists in believing in the principles and catergories preached by Jinas, and really speaking it is the (realization of) self itself (19-20).3 It is the foundation of religion and the sure step to liberation (2, 21). In its absence knowledge, conduct and austerities are not counted at their real worth (3,4, 15 etc.). The bondage of karmic sand is washed away by the water-current of Right faith (7). Right faith forms the roots of the tree of virtue (10-11). Men of Right faith deserve respect in this world and attain glories in the next (2 etc.). It is the false believer who feels no 1 2 Ed. with English Introduction, Critical Notes containing extracts from Haribhadra's Commentary and English Translation by A. N. Upadhye, Kollhapur, 1934. The Eight-pahudas, Damsana to Sila-pahuda, Rayanasara, and Barasa-Anuvekkha are published in MDJG. vol 17, the first six pahudas with the Sk. commentary of Srutasagara and the rest with only Sk. chaya. In giving the analysis of Pahudas etc. I have given, whenever convenient, the Nos. of gathas in brackets; this summary incorporates a free rendering, and not a literal translation, of some of the gathas. 3

Page #61
Pravacanasara regard for and envies the natural condition of the monks (24). Virtues are no virtues, if they are not well founded on Right faith (27). In short Right faith means an attitude of pure manifestation of consciousness (28); and, when human birth is obtained, one should not lose the opportunity of achieving Right faith by devotion to Jinas (34 etc.). 28 CARITTA-PAHUDA: It has 44 gathas. The main discussion is about the cultivation of Right conduct which is quite essential for the attainment of liberation (9); it is twofold: with reference to Right faith and Self-control (5). The first should be endowed with eight virtues nissamkiya etc. (7 ff.). A man of faith is on the path of knowledge and avoids sinful acts (14). He sees the reality, realises it in its twofold aspects and avoids the breach of conduct, and thus he becomes free from karmas (17-18). The second, namely self-control, is of two kinds: one for house-holders who have still some paraphernalia (parigraha), and the other for houseless monks who have no parigraha at all (20). The conduct of a layman. is divided into eleven stages damsana-vaya etc., and consists in the practice of five anu-vratas, partial vows, three guna-vratas, virtual vows, and four siksa-vratas, disciplinary vows, which the author defines in detail (21-25). The conduct of a monk consists in curbing five senses, in observing five full vows, in cultivating 25 kiriyas (the same as bhavanas, five attendant clauses of each vow) and in observing five samitis (i.e. the items of carefulness or regulation) and three guptis (i.e. the control of mind, speech and body) (27-36). He is a man of Right knowledge, discriminates Jiva from Ajiva; and he is on the path of liberation, if he rises above attachment and aversion (38). [p. 30:] SUTTA-PAHUDA: It has 27 gathas. The contents of the sutras are given by Arahantas, while for their proper textual form the Ganadharas are responsible; thus the contents are handed down from teacher to pupil (1-2). A needle with sutra (i. e. thread) is not lost, so a man with (the knowledge of) sutra (i.e. the sacred text) is not lost in samsara (3-4). The purport of the sacred texts, as preached by the Jina, comprises various topics such as Jiva and Ajiva; of these the man of Right faith should discriminate which is acceptable (upadeya) and which is rejectable (heya); by studying this in its ordinary and realistic aspects, one attains happiness. after destroying karmic dirt (6). Being devoid of scriptural knowledge, if one leads a life without control (sacchamdam), sin is the only consequence (9). The unique path, leading to liberation, consists in giving up clothes and eating in the cavity of palms (10). The greatest regard (vandana) is deserved by such monks who are self-controlled, free from sin, enduring 22 disturbances (parisaha) and capable of destroying karmas; while other monks, endowed with Faith and Knowledge but still using clothes, deserve only formal greeting (icchakara) (11-13). Even a hairpoint of paraphernalia is harmful to a monk; he eats only once the food offered in the cavity of his palms; he is in the state in which he is born (jaha-jaya-ruva-sariso); and he never takes anything, not even the sesamum-husk, by his hands (17 ff.). The nirgrantha type is the best, then comes that of a house-holder who is spiritually advanced (20-21). The ascetic emblem prescribed for women is that she takes meals once and has a garment which she retains even when she takes meals. Women are forbidden from accepting severe types of asceticism such as nakedness, because

Page #62
Introduction 29 they are constitutionally unfit: there is a growth of subtle living beings in their organ of generation, between their breasts, in their navel and armpits; their mind is fickle and devoid of purity; they have monthly courses, and they cannot concentrate undisturbed. If they have faith, they go along the track possessed of the ascetic emblem noted above (22-25). When a man has to accept something, it should be in a little quantity: even though there is plenty of water in the ocean, only a small quantity is taken for washing purposes; those who are free from desires are free from miseries (27). BODHA-PAHUDA: This pahuoa has 62 gathas distributed over eleven topics which are enumerated (3-4) after the benedictory verses (1-2). 1. ayadana (Sk. ayatana), spiritual or religious support or resort: The great saint, who is self-controlled in every way, who has curbed the passions etc., who is endowed with five great vows, and who, possessed of knowledge and pure meditation, has realised his self, is a religious resort or support (5-7). 2. cediharam (Sk, caityagrham), holy edifice: The soul, constituted of knowledge and pure with five full vows, is itself the holy edifice; according to the Jaina creed it is beneficial to six kinds of embodied beings; it serves as a means for bondage and liberation, for happiness and misery according to individuals devoted thereto (8-9). 3. paoima (Sk. pratima), image or idol: The image to be worshipped represents a bondless and passionless condition; when movable, it is that of a great saint, otherwise that of a Siddha who is [p. 31:) endowed with infinite quaternity (ananta-catustaya), who is bodiless and free from eight karmas and above disturbances (10-13). 4. damsana (Sk. darsana): Darsana is a comprehensive term comprising faith, knowledge and conduct, and shows the path of liberation. As a flower is constituted of scent, milk of ghee, so darsana is materially or corporeally constituted of Right knowledge (14-15). 5. Jinabimba (Sk. Jinabimba), the idol of Jina or Arhat: It represents an embodiment of knowledge, control and passionlessness; it bestows initiation into the order) and instruction, and serves as a cause for destroying the Karman; it deserves worship and respect (16-18). 6. Jinamudda (Sk. Jinamudra), the image or appearance of Jina: It is such that therein the activities of senses and passions are sealed with knowledge and unwavering self-control (19). 7. nana (Sk. jnana), knowledge or enlightenment: An ignorant person, like an archer without the bow, cannot hit the target of liberation. He, who has the bow of firm mind, with a string of scriptural knowledge, has the arrows of triple jewel and has his attention set on the highest object, will never miss the course of liberation (20-23). 8. deva, the divinity: The great divinity who is free from delusion bestows on liberable souls (bhavya) the Dharma which is pure with compassion and asceticism which is free from all attachments (24-5). 9. tittha (Sk. tirtha,) the holy resort: The pure Dharma, faith, control, austerities and knowledge--these are the holy resorts; and therein the great monks should take bath in the form of diksa, initiation into the order, and siksa, instruction (26-7). 10. Arahanta (Sk. Arhat), Jina, the worshipful one: The nature of Arahanta can be meditated upon from various points of view. He is above birth and death and their antecedents; and his description should be viewed from the points of guna-sthana, margana-sthana, paryapti, prana, jiva-sthana etc. (28-36). His physical existence, in that stage, is above bodily defects and diseases (37); his flesh and

Page #63
30 Pravacanasara blood are white: in short he is endowed with various abnormal excellences (38-41). 11. pavvajja (Sk. pravrajya), asceticism. Here the author describes the nature of pravrajya, and thereby we get a glimpse of an ideal monk. The monk should wander about being endowed with five full vows, controlling his senses and devoted to study and meditation without any desires. He should be free from attachment, conquer 22 parisahas, be without passion and abstain from sinful activities. Friends or foes, praise or abuse, gain or otherwise, grass or gold: all these he looks upon with equanimity. He is free from disturbing factors, internal or external. He is above delusion and has come to possess virtues like faith, austerities, vows and self-control (44-7, 50, 53, 56, 58 etc.). He is naked in the form in which he is born; he wanders calmly with his arms hanging and with no weapons; and he pays no attention towards his body (51-2). He keeps with him neither internal nor external paraphernalia even to the extent of sesamumhusk (55); he does not keep company of beasts, women, eunuchs and bad characters; he never enters into unhealthy gossip, but always applies himself to study and meditation (57). He lives in deserted houses, under the trees, in parks, on the burial ground, on the top of mountain, in a mountain cave, in a dreadful forest (p. 32:] or in a dwelling place which is not specially built for him (42, 51 etc.; 43 is very obscure); stones, wood, bare ground: all these he uses for seat and bed (56). He receives food everywhere with no consideration of good or mediocre, poor or rich houses (48). The last two gathas can be freely translated thus: That which was preached by Jinas came to be converted into words in the sacred texts in (a particular) language; the same, as it was traditionally) understood, has been similarly preached by the disciple of Bhadrabahu. Success to lord Bhadrabahu, who is suya-nani, a teacher knowing the text and meaning, and who knows the tweIve Angas and the wide extense of fourteen Purvangas. BHAV A-PAHUDA: The total strength of this pahuda is 163 gathas; and there are some additional gathas also. The main current occupies a good deal of glorificaton of and some discussion about bhava, which, here, means the purity of psychic state (parinama-suddhi as in 5). This bhava is primarily of three kinds: pure, auspicious and inauspicious (75 *1-3). It is bhavalinga that is of utmost importance, and not dravyalinga, in the case of an ascetic; it is the purity of mind that makes one virtuous or vicious (2). A bhava-lingi sadhu is free from attachment for body etc. and completely immune from vanity and passions, and he concentrates himself on his self (56, the way in which he concentrates is shown by those popular gathas 57-60). A monk should become naked from inside by giving up false faith and other flaws, and then he becomes automatically a naked monk according to the commandment of Jina (73, 54). Nakedness without the purity of mind is of no value at all (55). It is due to the absence of bhava that the soul has wandered and is wandering in infinite samsara constituted of four grades of existence (gati), experiencing myriads of miseries and passing through various vicissitudes of utmost agony, accidental, mental, natural and physical; therein the soul is acting under kandarpi and other motives and is busy with four kinds of unhealthy gossip (7-17). The number of births undergone is so great that the milk drunk from mothers' breasts might fill an ocean, and so the tears of mothers (19-21). Many bodies were accepted

Page #64
Introduction 31 and given up, and the duration of life came to an end due to poison etc. (24-25). All things in this world were tasted and much water drunk, but still there is no satisfaction (22-23). Because of the absence of bhava, the soul has wandered everywhere, dying various wretched births, dwelling in the dirt of maternal wombs and eating dirty fluid in childhood (31-41 etc.). Bhava is the potent means to effect the destruction of samsara. The glories of bhava are untold. Various virtues, religious practices, austerities, scriptural study and knowledge: all these are simply a farce in the absence of bhava (20, 4, 5, etc. 70 etc. 87 etc. 97 etc. 105 etc. 125 etc.). This possession of bhava brings manifold glories to the soul (126 etc.). As long as there is some ability, one should try to cultivate the purity of mind and heart by undertaking various religious practices (130 etc.). There are 363 (p. 33:] heretical creeds (kriyavadin etc.) which should be given up, and one should be firm in Jainism (135, 140). When there is no bhava, passions actually ruin the spiritual destiny of the soul. Bahubali's spiritual progress was hindered by his vanity, even though he had no attachment for his body. On account of nidana, 1 the saint Madhupinga could not be a monk, and the saint Vasistha suffered misery (44-46). Bahu, though a Jaina monk, burnt the town of Dandaka due to internal hatred and fell into the Rauravahell; so also Dipayana, though a monk in appearance but devoid of real merits, wandered in infinite samsara (49-50). Sivakumara, though encircled by young ladies, could put an end to samsara because of his heroic and pure mind. Bhavyasena could not be a bhavasramana (i.e. an ascetic with bhava), even though he had learnt 12 Angas and 14 Purvas, nay the whole of the scriptural knowledge; while Sivabhuti, whose bhava was pure, attained omniscience by simply uttering tusa-masa (51-3).2 Even the fish Salisiktha, due to impurity of mind, fell into a great hell (86). A good man, when endowed with purity of mind, is not contaminated by passions and pleasures like a lotus-leaf by water (152).3 2 3 Nidana is a sort of remunerative hankering; it consists in hankering after future pleasures and enjoyments as a remuneration of the penances etc. practised in this life. One. who wants to achieve an equanimous and peaceful voluntary submission to death (sallekhana), must keep his mind free from the attitude of nidana (Sarvarthasiddhi VIII. 37), which is also a kind of monomania or painful concentration (artadhyana) (Ibidem IX, 33). The words tusa-masa symbolically stand for the concept that the body is absolutely distinct from the soul, like the husk from the bean; Srutasagara gives a story on this gatha, and explains that phrase thus: tusan maso bhinna iti yatha tatha sarirad atma bhinnah . I have put together, in this paragraph, the legendary references from Bhavapahuda. It is necessary that all such legendary anecdotes, incidentally referred to in early Svetambara and Digambara texts, should be put together to have a glimpse of the initial capital of Jaina myths. Such references are found in Jaina texts like Painnas, Bhagavati Aradhana of Sivakoti, Mulacara etc. A partial attempt in this direction, mainly confined to the Painnas of the Svetambara canon, is already made by Kurt von Kamptz in his monograph 'Uber die vom Sterbfasten handelnden altern Painna des Jaina-Kanon' Hamburg 1929. I have listed alphabetically all the legends from Bhagavati Aradhana of Sivakoti and I find that some legends are common with Marana-samadhi Painna of the Svetambara canon. Thus, many of these legends antedate the division of the church, and they are independently preserved by Digambaras and Svetambaras.

Page #65
Pravacanasara In order to get rid of the karmas one should reflect on the nature of the self which is an embodiment of knowledge and consciousness: it should be known to be without the qualities of taste, colour, smell, touch and sound; it is sentiency itself; it is beyond inferential mark; and it has no definable shape (61 etc., 64). But from times immemorial the soul is bound by karmas of eight kinds, to the stock of which additions are made by various causes of karmic bondage such as mithyatva etc. (146 etc., 115); this karman can be destroyed by religious practices accompanied by purity of mind. Karman is the cause of samsara. There cannot be a sprout, when the seed is burnt; similarly when the seed of karman is burnt, there can never be the [p. 34:] sprout of transmigration for those monks who have purity of mind (124). Dharma, as preached by Jinas, consists in self-concentration of a pure type free from all the flaws like attachment etc. (83, 119 etc.); and it is thereby that the samsara is crossed (83). As long as the self is not realised, liberation cannot be attained, even though myriads of meritorious deeds are done (84). This very soul becomes the higher self, when it is completely free from karmas, and comes to be designated as Jnanin, Siva, Paramesthin, Sarvajna, Visnu, Caturmukha and Buddha (149). The preeminent path leading to this state of unending bliss and knowledge consists in the cultivation of triple jewel: Right faith, Right knowledge and Right conduct (30-31). The cultivation of these jewels includes, at various stages, various detailed virtues; to wit: reflection on five kinds of knowledge (65); giving up passions, pleasures and no-kasayas (76 etc. 89); thinking over sodasakaranas which incur Tirthankara-nama-karman (77); practising twelvefold penance and reflecting over 13 kriyas (78); practising faultless asceticism and observing twofold control; sleeping on the ground, abandoning five kinds of clothes without minding the parisahas (79, 92 etc.); constant study of scriptures whose contents are preached by Tirthankaras and which, in their textual form, are composed by Ganadharas (90); reflection on 12 anupreksas, 25 bhavanas, seven principles, nine categories and the groups of Jivas at various stages of Gunasthana (94-95); practice of nine kinds of celibacy: giving up ten kinds of coition (96); accepting only the prescribed food (101); observing five kinds of discipline (vinaya) and 10 kinds of vaiyavratya (102-3); accepting four external lingas only after there is internal purity (109); not to desire for fame and glory, but simply to practise primary and advanced virtues (mula- and uttara-guna) (110-11); etc. etc.1 32 In short, says the author in conclusion, Artha, Dharma, Kama and Moksa proceed from purity of mind (162). MOKKHA-PAHUDA: It contains 106 gathas. The aim of the author is to discuss about the Higher self, realizing which souls attain liberation (1-3). The self is of three kinds: the external represented by sense-organs, the internal represented by psychic states, and the Higher represented by that divinity free from karmic stains etc. (4-6). The aspirant, who has a liking for and who has grasped the words of Jina and has consequently avoided unhealthy activities, should give up all 1 I have almost heaped these technical details in this paragraph only to indicate what an amount of technicalities the author handles; sometimes he explains them, but in majority of cases he takes it for granted that his hearers or readers are already acquainted with them.

Page #66
Introduction that is external and be introspective, so that the Higher self might be realized (33, 38, 7 etc.). It is through sheer ignorance that this body is looked upon as self (10) etc.). Para-dravya, or the object external, is that which is (absolutely) different from the nature of the self: it may be living, non-living or an admixture of both. Sva-dravya is the self itself which is pure, free from eight Karmas, and an embodiment of knowledge (17-18). Those, who discriminate between them and give up the external, attain liberation following the path of Jinas (19). [p. 35:] The difference between the self and the Higher self is similar to that between ore and gold (24). When external objects are avoided and the Higher self is meditated upon, the self reaches the stage of Higher self (7 etc.). Being free from pleasures and passions one should adopt jina-mudra, i.e., the appearance of a true Jaina saint (46-47) and begin meditating on the Higher self (48). To achieve a successful meditation a thorough cultivation of three jewels is quite necessary (34, 36, 37, 90 etc.). A crystal looks distorted in colour, when it is put near some foreign substance; so is the case with the soul. Unwavering and unruffled equanimity must be established in the spiritual states; then the self is itself, just on the point of evolving the Higher self (49-51, 83 etc.). Meditation is a potent means to selfrealization (26 etc.). When an aspirant is steeped in meditation, unmindful of his daily routine, he becomes free from Karmas; being firm in mind, faith and conduct he attains the highest state (48 etc. 63 etc.). Even a particle of attachment is a great adversary of self-realization, and hence all out-going inclinations must be completely stopped (69, 66 etc.). One should meditate, firm like the mount Meru, on the real nature of the soul, which is an embodiment of knowledge etc. (84,86 etc.). It is only the weak and undisciplined that complain that the present time is not proper for meditation. Dharma-dhyana is possible for monks today, and thereby better births, which anticipate liberation, can be acquired(73-78). Right knowledge consists in discriminating Jiva from Ajtva (41); and the right knower is he who knows things as they are (58). There is tremendous difference between a man of knowledge and an ignoramous. An ignorant person might spend many births practising severe penances to destroy the karman which can be destroyed, whithin a short time, by a man of knowledge who is controlled in three ways (53 etc.). This right knowledge, coupled with austerities, leads one to liberation; one without the other is fruitless (59). A monk should abstain from all external activities, and concentrate on the real nature of the self ever maintaining his primary virtues etc. (91 etc.). The self alone is the resort or shelter, because therein are seated the five dignitaries (104). 33 The doctrine of Jina about bondage and liberation is, in short, that one who is attached to objects external is bound, while one who abstains from them gets rid of manifold karmas (13). LIMGA-PAHUDA: It contains 22 gathas. In the case of monk, it is the bhava-linga that is important; mere external appearance (dravya-linga) will not make one a true monk (2). A monk, if he is sinful even after accepting the emblem of a Jaina monk, ridicules the standard of asceticism and ruins his co-monks (3). If he sings and dances, is anxious and disturbed, is attached for meals, harms the earth-bodied beings and plants, and loves ladies and hates others, he is no more

Page #67
34 Pravacanasara a monk but a beast full of deceit and treachery and devoid of discipline and conduct (4-5, 12, 15-18). If a monk is unchaste, full of vanity, taking part in worldly activities and sins, and violates the religious virtues, he is destined to go to hell (6,9,10 etc.). [p. 36:] In a monk's appearance if one is unchaste, given to sinful thought, runs after and quarrels for food, one wanders long in samsara (7-9). He is not a monk, though an ascetic in appearance, but a thief, who takes things unoffered and blames others (14). An ascetic, who eats at a harlot's and praises that food, acts like a fool, and is not a true monk (21). SILA-PAHUDA: It is a discourse, in 40 gathas, on sila, meaning conduct, character, especially chastity. Knowledge and chaste life are not incongruent; if chaste conduct is wanting, objects of senses ruin that knowledge (2). Knowledge unaccompanied by chaste conduct, asceticism without right faith and austerities without self-control are all worthless (5). Even men of knowledge wander long in samsara, because they are given to pleasures; but those who are chaste can easily put an end to samsara after mastering the knowledge and practising austerities. If a man of knowledge, who is given to pleasures, can go to liberation, why is it that Surattaputta, though knowing Ten-purvas, went to hell? Knowledge, faith, austerities and conduct bring nirvana for them who lead a chaste life (7,9,11 etc. 30). It is not enough if grammatical, metrical, Vaisesika, Vyavahara (perhaps the same as Dharmasastra) and Nyaya Sastras are studied (16);1 to make human birth fruitful, a chaste life must be led; and thereby one is loved by gods (15-17). Chaste life, or sila, is an important factor of spiritual life; it has its attendant virtues like compassion to living beings, control, truthfulness, non-theft, celibacy, satisfaction, right-faith and knowledge (19). A dose of poison may entail death only once, but the dose of sense-pleasures involves repeated deaths and births in samsara (22). Sila, with its attendant virtues, like fire assisted by wind, burns the deposit of old Karmas (34); and then the soul becomes Siddha endowed with all the virtues (35). CRITICAL REMARKS ON EIGHT-PAHUDAS-It has been ususal, possibly from the fact that Srutasagara wrote a commentary en masse on six pahudas, to take the six pahudas in a group; and Chappahuda came to be looked upon,2 through mistake, as the name of a work of Kundakunda. The last two pahudas have not been, somehow or the other, commented upon by Srutasagara. Taking into consideration the six pahudas, or even eight pahudas, it is clear from the contents that each pahuda As the texts of these Pahudas are not critically edited, and hence not definite, I have not taken into consideration the bearing of these gathas on the date of Kundakunda; and, moreover, the date of our author, whose works are of a compilatory character, will have to be settled on other broader evidences than stray references like these; for, as Dr. Jacobi, in a slightly different context, puts it, 'Nothing is more common than that such details should be added as a gloss, or be incorporated even in the text, by those who transmitted it either in writing or in instructing their pupils'. (SBE, 22, Introduction pp. 39-40). See W. Denecke's essay in Festgabe Jacobi, p. 163 etc; perhaps Dr. Winternitz follows W.Denecke in his A History of Indian Literature, (in English) vol. II p. 577, which has just reached my hands. I am not aware of any commentary on six Pahudas by Amrtacandra, though Dr. Winternitz notes his name along with that of Srutasagara.

Page #68
Introduction 35 is meant to be an independent treatise. Each pahuda has a significant title which substantially indicates the main current of the subject matter, though, as usual in traditional texts, there is (p. 37:) always scope for side-topics. In some of them like Carittaand Bodha-pahuda the exposition of the subject matter is very systematic, while in others like Sutta- and Bhava-pahuda the contents appear to be merely compiled; that is why perhaps the ascetic emblem prescribed for women is included in Suttapahuda. The same topic, in these pahudas, appears in places more than one: the discussion about linga is found in Bhava-pahuda and in Limga-pahuda Bhavapahuda is extensively varied in its contents, and it is important from various points of view: so many Jaina technicalities are simply referred to, and the author takes it for granted that his hearers are already acquainted with them; the dogmatic property of Jainism must have been quite systematically arranged in numerical groups before the days of Kundakunda, otherwise his off-hand introduction of technical terms would be meaningless; the legendary references found in Bhava-pahuda indicate to the presence of many Jaina mythological stories already current at the beginning of the Christian era. The manner of exposition, in all these pahudas, is narrative and dogmatic, and the author never feels the necessity of logical defence of the principles he is enunciating; sometimes he takes resort to similes to make his appeal effective. I am perfectly aware that it is only on the ground of current tradition that Kundakunda is accepted as the author of these pahudas, and no evidence is coming forth, nor there is anything in these texts, taken as a whole, which should preclude us from taking Kundakunda as the author of these works. The texts of these pahudas as utilised by me, could not be claimed to be critical; so there is every probability of omissions and commissions of gathas especially in such traditional texts. W. Denecke doubts Kundakunda's authorship, but he gives no definite reasons. Dialectally he finds that six pahudas are younger than Samayasara etc.; but this cannot be a safe guide, unless we are guided by critical editions. The reason for the presence of Apabhramsa forms in these pahudas, as compared with Pravacansara, I have explained in my discussion on the dialect of Pravacansara. It is imaginable that traditionally compiled texts might be attributed to Kundakunda because of his literary reputation; but to prove this we must have some strong evidence potent enough to cancel the current tradition. In conclusion I would say that these pahudas contain many ideas, phrases and sentences which are quite in tune with the spirit and phrasiology of Pravacansara. These pahudas have left great impression, a fact not unknown even to Srutasagara, on some of the later writers. Pujyapada has composed his Samadhisataka1 in a systematic manner and with a stronger metaphysical tone mainly based on Mokkhapahuda. Joindu also shows, in his compositions, his close acquaintance with these pahudas. Many verses of Amotacandra remind us of the gathas from these pahudas from which he quotes also. Gunabhadra, in his Atmanusasana, 2 follows closely many gathas from Bhava-pahuda etc. 1 2 Published in Sanatana Jaina Granthamala (SJG), Vol. I, Bombay 1905. Ibid, pp. 52 etc.

Page #69
Pravacanasara RAYANASARA: It contains 162 verses, of which one is a doha and the rest are gathas. The author intends to give a discourse on the religious [p. 38:] duties of laymen and monks. A man of right faith always preaches what is traditionally received from the Tirthankaras through Ganadharas (2). Right faith is the root of the tree of liberation, and it is twofold (4); in its absence no virtues can stand (47 etc.); and it is a patent remedy against Karman (52). A man of faith is endowed with 70 virtues, and is devoid of 44 flaws (8,7). The duties of a house-holder consist in giving gifts and in performing puja, and those of a monk in meditation and study (11 etc.). Jinas should be worshipped, and the gifts should be given to recepients (patra) who are of three kinds (15 etc., 123 etc.). Pleasurable and happy equipments, here and in the next world, are all the fruits of supatra-dana, like seeds giving good crops when sown in fertile fields (17-30 etc.). That man, who appropriates for himself the wealth meant for jirnoddhara, pratistha, Jinapaja etc., is sure to go to hell etc. (32 etc.). 36 Men without right faith have no discriminative faculty (40), are not devoted to religious duties, and do not meditate on the nature of the self (49 ff.). As opposed to a man of right faith, who spends his time thinking over vairagya and jnana, the man of perverted faith spends his time in greed, wicked thoughts, laziness and quarrels. Men of right faith are rare today, but still, as said by Jina, Dharmadhyana is possible in the present age (57 ft.). Inauspicious mental attitude (akubha-bhava) is inclined towards wicked and irreligious channels of activities, while the auspicious one towards meritorious and religious ones; accordingly hell or heaven is the consequence (61, 65 etc.). Auspicious attitude is attended with the suppression of passions etc., and consequently results into real self-control. A jaanin immediatly destroys his karman, and his achievements are varied (72-79). Everywhere Bhakti or devotion is quite necessary; all the religious activities are fruitful, if one has regard or devotion towards his teachers.(83 ff.). Ascetic garb is a painful burden, if one is 'not directed towards self-realisation (88ff.). In order to realise atma-tattva and para-tattva, in this age, study is a sure remedy; so one should devote oneself to the study of sacred texts which is as good as meditation (95). When one's mind is set on the Higher-self with mental, verbal and physical purity, karman is immediately destroyed (96). This is the province of a great monk who abstains from all unhealthy and irreligious activities, and absorbs himself in the self. Those who are attached to paraphernalia, like a fly stuck in phlegm, have no hope of self-realization (106,93ff.). Those monks who are selfwilled, who do not live with a guru, and who, being of bad conduct, oppose the sangha, are a bane to Jainism (108). It is a great sin to dabble in worldly professions and to be attached to various items of worldly paraphernalia like gana and gaccha (109 etc.). The monk should not eat anything according to his sweet will, but recieve only the proper food, which is put in the cavity of his palms (116, 120 ff.). The penancial practices should be intelligent, and there should be no hankering after popularity, respect and gain (131 etc.). Attachment is bondage and nonattachment is liberation: knowing this one should not be attached to bahir-atman (134). There are so many things and relations which [p. 39:] constitute bahir-atman

Page #70
Introduction Realisation and must be distinguished from the real nature of the self (137-40). of the self is liberation; to achieve this end jnanabhuasa is a great means; for the house-holder, however, 53 duties are prescribed (156-57ff). The three jewels stand for gana and gaccha, the various virtues mean sangha, and samaya is the pure soul; the great monk should not be attached to gana etc., but he should cultivate three jewels with its attendant virtues, so that he will soon attain liberation. (161 etc.). CRITICAL REMARKS ON RAYANASARA.-The text of Rayanasara, as a whole, is very badly handed down; from the footnotes which contain the results of the comparison of two MSS., it is clear that the number and the sequence of gathas are not definite; and they might further vary, if more MSS. are collated. There are repetitions of ideas, and the arrangement is not quite satisfactory; and this might be due to the disturbance of the text by additional gath&s. It is conspicuous and not usual in the works of Kundakunda that in the middle we have a doha and about half a dozen verses in Apabhramsa dialect. So far as the present shape of Rayanasara stands, it cannot be, as whole, attributed to Kundakunda. It is just possible that the ground-work may be his; even then some evidences to that effect must be produced. There are certain points which are not quite favourable for the authorship of Kundakunda: his name is not mentioned in the colophon; some verses are in Apabhramsa which is abnormal in his works; no doubt there are many common ideas, but there are certain social touches which are not met with in his other works; gana, gaccha, sangha etc. are referred to and a cryptic explanation is attempted; similes are found in his works, but the number of similes is very great here. That Kundakunda is the author of Rayanasara should remain, I think, a point sub judice, until some more evidences, one way or the other, are coming forth. BARASA-ANUVEKKHA: It contains 91 gathas. This work deals with 12 reflections which should necessarily be cultivated for the stoppage [p. 40:] of karmic influx. The following are the topics on which the monk is to reflect constantly. 1. Various paraphernalia, relatives, physical strength and beauty etc., are all tran 37 1 The twelve Anupreksas, for various reasons the foremost being that the reflection thereon is a cause of stopping the karmic influx and that a discussion about them includes many topics of Jainism, have proved a fascinating subject with Jaina authors that much space is devoted to them in many works; and besides even independent works have been written. To note only a few: Mulacara of Vattakera has its 8th chapter devoted to this; then Kundakunda composed or compiled his Barasa-Anuvekkha which has much, even some gathas, common with the above chapter; about 150 gathas are devoted to this topic in Bhagavati Aradhana of Sivakoti (the text mentions his name as Sivarya); in the Svetambara canon, for instance, some 70 verses cover these topics in Maranasamadhi Painna; Barasa Anuvekkha of Kumara or Karttikeya (circa 8th century A.D.) contains 489 gathas and is solely devoted to 12 anupreksas; Subhacandra in his Sanskrit Jnanarnava, devotes about 195 verses to Anupreksas. Digambara authors like Amitagati, Somadeva and Padmanandi have discussed these anupreksas in their works; among the Svetambaras, too, works like Dvadasabhavana, (Jaina Granthavali p. 180), Bhavanasamdhi-prakarana (Annals of the B. O. R. I. vol. XI i.) are current. Dhavala, in his Harivamsapurana (Apabhramsa) refers to some work on Anupreksa by one Simhanandi which is not discovered, so far as I know, anywhere. In Kanarese, Hindi and other vernaculars, too, works devoted to Anupreksa are composed both by early and modern authors.

Page #71
Pravacanasara sitory; the soul alone is eternal and above all these (1-7). 2. No external things like gems, medicines, armies and weapons can rescue the soul from death; the only shelter is the self itself which is the seat of five dignitaries and an abode of Right faith, knowledge, conduct and austerities (8-13). 3. The soul is alone, alone responsible for the fruits of the acts done (14-20). 4. Relatives, friends and this body: all these constitute the object external, and are absolutely separate from the soul which is an embodiment of faith and knowledge (21-3). 5. The soul is wandering in samsara suffering many miseries with false motives and pretended attachments; the soul, when it is free from karmas, gets out of samsara (24-38). 6. This universe is threefold with hells below and heavens above that are the consequences of inauspicious and auspicious manifestations of conciousness; when there is pure manifestation, liberation is attained (39-42). 7. Everything in this world is impure, and the soul alone, when free from karman, is pure and an abode of eternal happiness (43-46). 8. Mithyatva, vowlessness, passions and various activities are the causes. of karmic influx which is the cause of samsara; so these causes should be removed (47-60). 9. Such religious activities, which counteract the karmic influx, should be reflected upon (61-65). 10. Further the twofold way of shedding the karmic matter should be considered (66-67). 11. Then 11 pratimas of a house-holder and 10 dharmas of a monk should be considered; the internal and external attachment should be given up, and one should meditate on the pure nature of the self (68-82). 12. Enlightenment is rare, so one should reflect on the means of attaining it (83-86). Reflection on these 12 topics is spiritually fruitful, and leads one to liberation. The subject has been thus treated, from ordinary and real points of view, by the preceptor Kundakunda (87-91). 38 CRITICAL REMARKS ON BARASA-ANUVEKKHA.-The text of Barasa-Anuvekkha is not definite; as I have seen from comparison the number of gathas varies from MS. to MS.; even the last gatha, in which Kundakunda's name is mentioned is not found in some MSS. Whether the last gatha is composed by Kundakunda or not cannot be said at this stage, but this much is certain that the tradition is uniform in attributing this work to Kundakunda. There is an appearance of antiquity about the text: some of the gathas are common with the 8th chapter of Mulacara which possibly indicates that these verses are traditionally inherited; five gathas from this work are quoted, in the same order, in Sarvarthasiddhi by Pujyapada; and the method of exposition is quite traditional and dogmatic. Many ideas and even sentences from this book are taken and elaborated in later texts on anupreksa. NIYAMASARA1: It contains 187 gathas according to the text preserved [p.41:] in the Sk. commentary of Padmaprabha Maladharideva. The author has compo 1 Published by Jaina Grantharatnakara Karyalaya, Bombay 1916; this edition is accompanied by the Sk. commentary of Padmaprabha Maladharideva and a Hindi translation of the same by Br. Shitalprasadaji. Ed. with English Translation etc. by Uggarsain, S.B.J. vol. IX, Lucknow 1931. As to the date of Padmaprabha, I would indicate here only the tentative limits of his age. In the introductory verses he mentions Siddhasena, Pujyapada, Bhattakalanka and Viranandi-vratindra. It is necessary to see who is this Viranandi. We know two Viranandis, one the author of Candraprabhacarita who flourished earlier than 1025 A. D., as Vadiraja refers to him in his Parsvanathacarita composed in that year; the second Viranandi, the author of Acarasara, comes much later

Page #72
Introduction 39 sed, following the words of Jina, this work as an excuse for self-meditation. His aim is to give some essential discussion on Three jewels which necessarily (niyamena) form the path of liberation (2-4). Right faith consists in believing in apta, agama and tattvas, after the description of the first two (5-8) follows the detailed discussion about the tattvas or principles of Jainism. Jiva is described with regard to its two upayogas and its natural and abnormal modifications (10-19); then further are discussed non-sentient principles, namely, matter, dharma, adharma, akasa and kala; with Jiva they are called six substances, and the same are known as astikaya, when time or kala is excepted (20-37). It is the duty of the soul to relinquish the objects external and pursue its own nature, since every soul, from the point of view of initial purity, is a Siddha itself (38-51). This Right faith is devoid of perverted motives. Right knowledge is free from doubt, perversity or delusion and vacillation; and it consists in the correct understanding as to what is acceptable and what is rejectable (51-52). Right conduct, from the vyavahara or ordinary point of view, consists in observing five Mahavratas, five Samitis and three Guptis, all of which are precisely defined (56-68); this topic is concluded with some remarks from the niscaya point of view (69-70) and with the description of five dignitaries, viz., Arhat, Siddha, Acarya, Upadhyaya and Sadhu (71-75). Then, in order to confirm the aspirant in his bhedabhyasa or bheda-vijnana (77-82), a discussion about Right conduct from niscaya-naya is set forth mainly describing the avasyakas (with their attendant reflections) such as Pratikramana (83-94), Pratyakhyana (95-106), Alocana of four kinds (107-12), Kayotsarga (119-23) (these two being the forms of prayascitta 113-118), Samayika (124-33) and Parama-bhakti which is two-fold: Nirvsti and Yoga-bhakti (134-40). An exposition on avasyaka, which is defined as avasassa kamma avassayam, is given from the realistic point of view. These rites like pratikramana etc. lead a monk to vitaraga caritra, passionless conduct; these are verbal rites, and one should exert one's utmost to convert them into meditational ones; the practice ofavas. yakas leads to self-realization (141-58) attended with omniscience wherein darsana and jnana are simultaneous, just as light and heat are simultaneous in the Sun. Omniscience is not merely self-illuminating, but it [p. 42:]illuminates, at the same time, other objects as well; in fact it is the essential nature of the soul. The various activities of an omniscient do not involve any further karmic bondage, at the termination of his age, with all the karmas tracelessly destroyed, the liberated soul shoots up to the top of the world (loka), where he halts eternally because of the absence of any cause for movement, and enjoys unparallelled eternal happiness (159-83). and belongs possibly to the first half of the 12th century A.D. Further in the light of Nidugall inscription (EC, XII, Pavugada Nos. 51-52) of about 1232 A.D., I would say that Padmaprabha was a pupil of this second Viranandi; so he might have flourished about the middle of the 12th century A.D. It remains to be seen, however, as to what data would be supplied by various works referred to and by different quotations in his confmentary. 1 Simultaneity of jnana and dargana in an omniscient is upheld here; Siddhasena, too, in his Sammatitarka II, 3 ff, accepts this very position; while Jinabhadra-ksamasramana (Visesavasyakabhasya 3132 ff.) and a host of other Svetambara authors, following their Canon, especially Nandi, Prajnapana and other texts, say that jnana and darsana in a Kevalin are kramena, step by step, and not yugapat or simultaneously.

Page #73
Pravacanasara CRITICAL REMARKS ON NIYAMASARA.-That Kundakunda is the author of Niyamasara is accepted on the authority of Padmaprabha, the only known commentator of that work. The discussion of subject matter is quite worthy of Kundakunda, and the whole atmosphere is quite in tune with other works of his. The exposition of the subject matter is very systematic, leaving aside some traditional verses here and there, as it would be clear from my analysis. For the division of the text into 12 srutaskandhas, Padmaprabhadeva, the commentator, is responsible; with all due deference to his high-flowing spiritual muse I must say that this division has no sanction from the original text, nor does it facilitate the understanding of the text in any way; the author, it appears, never intended to have any divisions in his work. The composite character of the text, when read in the original, immediately impresses a reader; and in this respect it stands in contrast to Bha vapahuda. This work contains some traditional gathas which are found in his other works, and also in Mulacara. So far as I understand the discussion, Kundakunda's enumeration of Avasyakas is thus: Pratikramana, Pratyakhyana, Alocana, Kayotsarga, Samayika and Paramabhakti; it is slightly different from the traditional enumeration1, wherein Alocana is absent, being possibly included in Pratikramana which it precedes in actual performance, and in place of Paramabhakti we have Stuti and Vandana. Kundakunda divides Paramabhakti into two types: nirvsti and yoga-bhakti, wherein can be the traces of Stuti and Vandana. Either Kundakunda did not want to stick to the traditional enumeration because he was discussing the subject from niscaya-naya, or he did not find any material difference between the two enumerations, or he incorporates, in this context, some early tradition. The phrase loya-vibhagesu in gatha 17 does not refer, as I understand it, to any individual text but to a class of literatute of Lokanuyoga group; while in gatha 94 the author decidedly refers to a text Pratikramana-sutra by names. PAMCATTHIYA-SAMGAHA or PANCASTIKA YASARA4: It is the devotion towards the doctrine that has goaded the author to produce this [p. 43:] book for the further propagation and glorification of the creed. He proposes to deliver a discourse on samaya; the contents are originally given out by Sramana (Mahavira), and they lead the follower to liberation (2); samaya is defined as the samavaya or collocation of five astikayas, i.e., those entities that manifest, through numerous qualities and modes, their existence with extensive spatial points, viz., soul (jiva), matter (pudgala), principles of motion and rest (Dharma & Adharma) and space (Akasa), 1 Mulacara I, 22. 2 Mulacara VII, 121 ff. 3 Padikamana-namadheye sutte jaha vannidam padikamanam / etc. 4 P. E. Pavolini: II compendio dei cinque elementi-Pamcatthiyasamgahasuttam in Geornale della Societa asiatica italiana, vol. 14, pp. 1-40. Florence, 1901, with some remarks on the language, metre and MSS.: we get here the text edited with a summary of contents of each verse following Amstacandra's commentary; Ed. with Amotacandra's Sk, and Pande Hemarajaji's Hindi commentary in RJS, 1904; Ed. a second time with the addition of the Sk. commentary of Jayasena, RJS, 1914; Edited with an English translation, an original commentary in English and with philosophical and historical Introduction by Prof. A. Chakravarti in SBJ, Vol. III, Arrah, 1920; Edited with a Hindi rendering of Jayasena's Sk. commentary by Br. Shitalaprasadaji from Surat.

Page #74
Introduction of which the three worlds are an outcome (3-5). The same including time (Kala) are designated as Dravyas which mutually interpenetrate and accommodate each other ever retaining their individuality, and which are so called because of their passing through various modes ever maintaining their existential character (6-9). Dravya or substance has substantiality or existence, is endowed with the triad of origination, distruction and permanence, and forms the substratum of qualities and modifications (10). Then follows a discussion on the mutual relation etc. between substance, quality and modification, and the same is illustrated in the case of Jiva, in view of the doctrine of seven-fold predication (Saptabhangi) (11-22). This introductory section (Pithika) is concluded with a discussion on Time, which is Dravya but not an Astikaya, from the real and ordinary points of view (23-26). Then the author enumerates the special characteristics of jiva and discusses them in detail both in the transmigratory and liberated conditions. The soul lives (30 ff.); it is of the same size of the body it comes to occupy (33 ff.); it has consciousness (38-9) which manifests into jaana and darsana (40-52); it is the perfor mer of actions (53-56) and is liable for the results thereof (57-67); and lastly the soul is potent. When discussing about the upayogas, namely jnana and darsana, the author deals with the relation between substance and quality stated from the Jaina point of view. This discussion about Jiva is winded up with two cryptic gathas on the nature of Jiva in its one to tenfold aspects (71-72). In the discussion about Ajiva the author gives various types of matter down to the primary atom, the nature of which is defined in detail (73-82). Then the two Astikayas, Dharma and Adharma, the principles of motion and rest, are taken and their characteristic functions given with illustrations (83-9). After the discussion about Akaia we get some gathas on the corporeal and non-corporeal aspects of these substances (97-99). Then Kala is discussed, and the section is concluded with two benedictory gathas (103-4). 41 After having discussed about substances (Dravya) and magnitudes (Astikaya), the author proposes to discuss the same as Padarthas or categories, thus shedding light on the path of liberation which consists in the cultivation of Right faith, Right knowledge and Right conduct, which are defined in short [p. 44:] (104-7). The author enumerates the nine categories (108) and discusses them serially: Jiva, its nature and types are biologically viewed (109-23); Ajiva is defined, contrasted and its relation with Jiva discussed (124-30). Punya and Papa are defined as subhaand asubha-parinama which must be suppressed (131-34); auspicious attachment etc. lead to meritorious, and careless conduct etc. lead to demeritorious influx of karman (135-40); for the stoppage of karmic influx one has to rise above attachment and aversion (141-3); he, who has stopped the karmic influx, if he practises penances etc., effects the destruction of karmas (144-6); it is the passionate and tainted bhavas that lead to bondage (146-50); when the karmic influx is stopped and the deposit too is consumed the immediate result is liberation, wherein the soul has its innate and potential qualities completely developed (151-3). In conclusion the author gives a beautiful appendix in which a discourse, in short, on liberation and the path of liberation is given from vyavahara and niscaya naya (161 etc.).

Page #75
Pravacanasara CRITICAL REMARKS ON PANCASTIKAYA.--The text of Pancastikaya, as it is available today, is preserved in two recensions; one preserved in the Sk. commentary of Amstacandra and the other commented upon by Jayasena; the former contains 173 gathas and the latter 181, the majority of additional gathas being found in the context of upayoga-discussion. The division of the work into two Sruta-skandhas, with a pithika in the beginning and a culika at the end, as proposed by Amrtacandra, is quite proper; and helps the understanding of the text. The concluding verses of the first Sruta-skandha (103-4) and the opening formula of the next might tempt one to say that these are two independent works put together by some other hand than that of Kundakunda; no doubt that the two Sruta-skandhas are meant to be independent sections, each throwing light on the other; but Kundakunda himself has brought them together in one work as indicated by the pronoun tesim, in the opening gatha of 2nd Sruta., which refers to Astikayas etc. discussed in the first; so the arrangement is by Kundakunda himself. The word samgraha in the title indicates that it is mainly a compilation by and not a composition of Kundakunda; and there are indications in the body of the text that the author might have put together traditional verses when trying to discuss a topic in a connected manner: the characteristics of the soul are not discussed in the order in which they are enumerated in gatha 27 etc. as it is clear from the analysis, possibly due to the fact that the author might have collected together the traditional verses; in many places the topical discussion is disturbed by the same idea repeated; some gathas (64 etc.) are called Siddhanta-sutrani by Amptacandra; sometimes groups of gathas, which are a compact body in themselves but have little connection with the context, are met with here and there (71-2); and the so called Moksa-culika is as good as an independent section. So Kundakunda might have compiled this work out of the great range of traditional verses that he might have inherited from his teachers. [p. 45:) SAMAYASARA.1 The author opens his discourse with the definition of sva-samaya and para-samaya, which respectively stand for the realisation of the self as identical with Right faith etc. and with material karmas (2). When ekatva, i.e., the oneness of the self, is realized there is no bondage at all (3); and the aim of the author is to point out this ekatva, the same as bhedavijnana, to the best of his ability (sva-vibhavena) (5). The ultimate aim of every aspirant is to realise the pure soul as a knower from the Niscaya-naya. Just as we cannot make a barbarian (mlencha) understand us unless talked to in his speech, so Vyavahara point of view is quite necessary for the understanding of pure Niscaya view-point (7 etc.); Vyavaharanaya helps the weak speech of ours, which is incapable of fully expressing the reality Published with the Sk. commentaries of Amstacandra and Jayasena in Sanatana Jaina Granthamala, Benares, 1914; published with these two Sk. commentaries and a Hindi commentary of Jayacandra in RJS, Bombay 1919; the text edited with Sk. shade, English translation and commentary by J. L. Jaini in SBJ, vol. 8, Lucknow, 1930; besides, Jayacandra's Hindi commentary, which closely follows Amstacandra, has been published from Kollhapur, Bombay etc:Br. Shitalprasada, following Jayasena's commentary, has written a Hindi commentary on this, and it is published from Surat.

Page #76
Introduction 43 (11 etc.). The pure Niscaya view-point consists in realising the self as unbound and * untouched by karmas, as one, steadfast and inseparable from its attributes and not united with anything etc. The three jewels stand for that self, just as we know, believe in and follow a king, so also it should be with the self. The soul must exert to sever all attitudes of attachment as I and mine, because the absolutely pure self cannot be anything other than itself. It is not the body but the merits of the soul embodied therein that are to be praised. So infatuation with the objects external must be conquered, exhausted and completely relinquished; the Jnanin then is liberated. (14 etc.). Ignoramuses identify the soul with various other things not being aware that they are all forms of matter from which, really speaking, the nature of the soul is absolutely different; they babble in conventional modes of speech which cannot stand for the Truth. Jiva has no material attributes, nor has it really to do anything with Jiva-sthanas and Guna-sthanas which are all occasioned by karman; it is only for practical purposes that they are predicated of the Jiva in its transmigratory condition. If all these material states and entities are to be identical with Jiva, the differentiating line between spirit and matter will vanish out. The adjuncts and classifications of Jivas are the outcome of Nama-karman (39-68). One must realise the difference between the soul and the karmic influx, and leave off the states of anger etc., remaining in which the soul is bound by karman. When the danger of impurity is known, the soul refrains from the causes of asrava, Concentrating on the nature of the soul one should consider everything as extraneous. The psychic states of the spirit and the karmic transformations are naturally related; really speaking the soul is the agent of its spiritual states wherein the material stuff is transformed into [p. 46:] karman; it is only from the ordinary point of view that the agency of karman is attributed to the soul. When the soul realizes itself as an embodiment of knowledge, there is no more bondage occasioned by Mithyatva etc. If it is to be said that the soul is not bound etc., we are led to absurd positions: either there is no samsara or there is the illogical position of the Samkhya doctrine (117 and 122). A Jnanin experiences psychic states of knowledge and the Ajnanin the opposite of the same. One rises above various shades of view-points and statements, when he comes to realise the pure self (69-144). Demeritorious and meritorious karmas can be compared with iron and gold fetters respectively; to get liberation one must be free from both. It is necessary that attachment should be given up, and one should absorb himself in his pure self; otherwise all penances and religious practices are fruitless. To believe in Jiva etc. is faith, to grasp them is knowledge, and to avoid attachment etc. is conduct, which together constitute the path of liberation, as they counteract Mithyatva, ignorance and passions(145-163). Mithyatva etc., which are the psychic states of souls in transmigration, are the causes of karmic influx. When the psychic state is free from passional tinge, there is no cause for bondage. A ripe fruit fallen to the ground cannot stick back to the stalk, so the karman, when once completely destroyed, cannot involve the soul in samsara. A man of right faith, because of his discriminative ability, is above bondage (164-180).

Page #77
44 Pravacanasara Gold, though heated, does not lose its yellow colour; so, though operated on by karman, the Jnanin does not leave his jnanitva; his aim is to discriminate the pure soul from passional states. Being free from all attachments, when one concentrates oneself on his self, there is no more contact with karman and Nokarman (181-192). The pleasures etc. of a man of right faith, because of the complete absence of attachment etc. in his case, only exhaust his karmic deposit. He has fully realised that his soul is only jnayaka not to be identified with anything else. Attachment etc., even to the extent of a primary atom, cause a great danger to self-realisation, even though one has mastered all the sacred texts. One should absorb oneself in his self, which is an embodiment of knowledge, and thus be satisfied: that is excellent happiness. A Jnanin, being free from attachment etc., is not rus ted by karman, like a piece of gold thrown in mud; while the ignorant person is to be compared with a piece of iron. A man of faith is endowed with nissanka and other virtues, and is free from fear etc. (193-236). If a man, with his body besmeared with oil, stands in a dusty place and takes exercise of various kinds, he is coated with dust; similarly a man of false faith, passing through various states of attachment etc. and acting in various ways, is bound by karmic dust. On the other hand, when the oil is removed, the dust would not stick to his body inspite of his various exercises; so a man of faith, who is not at all attached to anything, though he acts in various ways, is not bound by karman. One should be always indifferent to the effects of karman. Really speaking bondage results from [p. 47:] impure thought-activity, whether a sinful act is committed or not. Though the thought-activity proceeds from some object or the other, it is not the object but the thought-activity that is responsible for bondage (237-287). A person, bounded in shackles, cannot get himself released, if he simply thinks of shackles without thinking of breaking them; so a man in samsara must break the bonds of karman that he might be completely free. The chisel of selfdiscrimination will help him to cut off these karmic shackles, and then the pure self is realised (288-307). In the case of an Ajnanin the fruition of karman leads to further bondage, while the Jaanin feels spiritually light, when the karman gives its fruit. It is wrong to accept absolute denial of agency in the case of Jiva as done by the Samkhyas (340), because thereby the relation of cause and effect and of doer and enjoyer cannot be established. The psychic states of attachment and aversion are seen in the soul and not in material objects. It is the alert sense of absolute non-attachment that raises the soul to great heights of spiritual magnanimity. Knowledge and self are perfectly identical, neither less nor more; nor knowledge can be found elsewhere, nor be identified with anyting else. Leaving all external emblems one should apply oneself to the pursuit of liberation and be ever absorbed in oneself, so that eternal bliss might be achieved. CRITICAL REMARKS ON SAMAYASARA:-Samayasara is considered by the Jainas to be the best work of Kundakunda, and its contents, according to the orthodox opinion, are too sacred to be read by house-holders. The reasons are quite plain: the work deals mainly with spiritual topics such as bheda-vijnana; the discussion is

Page #78
Introduction from Suddha niscaya point of view, and the Vyavahara point is explained only to avoid possible misunderstandings; and lastly the spiritual statements from Niscayanaya may prove socially and ethically harmful to the house-holders who are almost absolutely lacking in spiritual discipline. The majority of the statements are in a reflective and meditational tone sometimes even in the first person. The aim of the author is to impress on the readers that ignorance resulting from karmic association has barred many a soul from self-realisation; so every aspirant must rise above all attachment and realise the soul as absolutely pure, sentient, omniscient and completely distinct from lifeless stuff (ajtva): this is the highest pitch of Jaina spiritual teaching. The author takes it for granted that his readers are already acquainted with Jaina terminology, and he goes on brooding over the real nature of the soul, sometimes distinguishing it from matter, sometimes discussing the nature of karman, its influx, bondage etc., and sometimes showing the way of stopping and exhausting the karman. There is a simplicity and directness in his utterances which appear like the attempts of the author to express the incommunicable which he himself has experienced. He is very fluent, jubilant and exhilarated, when he goes on reflecting on the pure nature of the self. It is no wonder, therefore, if he has not cared for what is called systematic exposition seen for instance in his works like Caritta-pahuda. He would repeat ideas and sentences just to make the topic [p. 48:] more impressive. Here and there, when the text is read without using the commentaries one feels that groups of traditional verses are intruding on the context indicating perhaps that many traditional verses were included, when this text came to be so shaped by Kundakunda. 45 The author's reference to Do-kiriyavada in 85-6 is interesting, though it is not discussed in detail. The tenet that the soul can be the agent of its psychic states and also of karmic modifications, is not accepted by Jaina philosophers. In the Svetambara canon, too, the Do-kiriyavada, in its various aspects, has been criticised; according to the Svetambara tradition the promulgator of this creed was Arya Ganga who flourished 228 years after Mahavira1. The next interesting reference is to the Samkhya doctrine in gathas 117, 122 and 340, by name. The position of Purusa and his relation with Prakrti are some of the weak stones in the structure of Simkhya ontology: Purusa being ever free can never be bound; it is the Prakrti that is bound and liberated. The question can be raised, if there is no bondage why talk of liberation; and if there is no real connection between Purusa and Prakrti, how the false conception of such connection can rise? It is these points, such as Prakrti does everything and Purusa is neutral without doing anything, that are attacked. The Jaina position is that the soul or spirit is the agent of various bhavas or psychic states whereby there is the influx of karman leading to further bondage; when the karmas are destroyed, with their causes rooted out and the existing stock evaporated, the soul attains its natural purity constituted of eternal bliss and omniscience. The text of Samayasara has 415 verses according to Amrtacandra's recension and 439 verses according to that of Jayasena; it is not only the question of additional 1 See Bhagavati-sutra I, ix, sutra 75; I, x, sutra 18; II, v, sutra 100 etc.; also Visesavasyakabhasya 2424 ff.

Page #79
46 Pravacanasura gathas, but sometimes Jayasena preserves important and independent variants.; the majority are gathas there being only 4 anustubh verses in the 9th section. Amrtacandra divides the whole text into 9 Ankas with a purva-ranga at the beginning and a parisista at the end; this devision, though not sanctioned by the author, is helpful to grasp the contents of this, the biggest work of Kundakunda. THE DESIGNATION NATAKA DISCUSSED:-Though it has been usual to call Pancastikaya, Pravacanasara and Samayasara as Nataka-trayi, it is, in fact, Samayasara alone, whose contents refer to the drama of samsara in which Jive and Ajiva are the dramatis personae playing the role of asrava etc., that is fit to be called a nataka. It is from this that all the three works which constituted the Prabhrtatrayi came to be called natakas. Amrtacandra appears to be the first to give this designation to Samayasara,1 and he wanted to make it more appropriate by various indications scattered all over his commentary: the introductory section is called Parva-ranga; the work is [p. 49] divided into Ankas or acts; dramatic terms like niskrantah, pravisati etc. are used at the end and beginning of different chapters from the end of the 2nd chapter; and he uses, here and there, other terms quite usual in Sanskrit dramas. Jayasena, too, adopts these terms, but he calls the chapters as Adhikaras. 4. PRAVACANASARA OF KUNDAKUNDA a) Study of Pravacanasara PRAVACANASARA IN ORIENTAL STUDIES:-Pavayanasara or Pravacanasara of Kundakunda is a pretty popular work in Jaina circles, and copies of it would be found almost in every Digambara collection; but it is very lately, especially because the Digambaras were too reluctant to open their stores of books for others, that the MSS. of it fell into the hands of orientalists. Buhler knew its name as a sacred work belonging to the dravyanuyoga group of the Digambara literature. K. B. Pathak too referred to it as a work of Kundakunda1. It was the late Dr. R. G. Bhandarkar, that all-round brilliant and stationary Dhruva star in the firmament of oriental learning, who, in his monumental report for 1883-4, gave some excerpts from Pravacanasara, and gave also the analysis of it incorporating a translation too of a few gathas; in conclusion he compared some of the Jaina tenets with those of Samkhya, Vedanta and Buddhism, and attempted a chronological 1 It is interesting to note that Amrtacandra, with Samayasara against his name, finds a place, as a play-wright, in M, Schuyler's Bibliography of the Snaskrit Drama, p. 24. 2 I am very thankful to Prof. H. D. Velankar, Wilson College, Bombay, from whom I learn that there are 8 MSS. of Pravacanasara at the Bhandarkar Oriental Research Institute, Poona, 1 at Arrah, 2 at Mudabidri, 3 at Sarasvati Bhavana Bombay (2 of which are used for the present edition), 1 at Bhulesvara Jaina Mandira, Bombay, and 6 at Terapanthi Bada Mandira, Jaipura. Besides, MSS. of this work are available in Karanja collections (See Catalogue of Sk. and Pk. MSS. in C. P. and Berar 1926) and also in local Mathas of Kolhapur and Belgola. 3 I. A., Vol. VII, pp. 28-9. 4 I. A., Vol. XIV, pp. 14-26; there is no work named Prabhrtasara though Pathak mentions it along with Pravacanasara.

Page #80
Introduction 47 evaluation of Jainism as a system. Some of his conclusions were so striking that they received almost immediate attention of and were searchingly scrutinised and criticised by Dr. Jacobil; and so far as I know, his criticism never appears to have been replied to by Bhandarkar; perhaps, he had no immediate occasion for that. Further Pravacanasara finds place in Strassburg collection of Digambara MSS., and is consequently noticed by Leumann.2 Pischel, in his comparative grammar of Prakrit dialects, 3 took a grammatical notice of the gathas quoted by Bhandarkar and came to the conclusion that the dialect should be designated as Jaina Sauraseni. Later on, since its publication,4 [p. 50:] Pravacanasara invariably finds place in the list of important works of Jainism. b) The Text of Pravacanasara TEXT INFLUENCED BY THE COMMENTARY.-Manuscripts of Pravacanasara generally contain one or the other commentary along with the text for various reasons: among the Digambaras the practice of studying Prakrit gathas unaided by a Sk-gloss has fallen out of use since long; the text as a whole is too difficult to be understood without a commentary; and lastly, there is already the bias that an authoritative work like Pravacanasara should be studied with the help of a commentary, if a direct teacher is not available. Even if some MSS. without a commentary are available, they are so late in age that there is every possibility of their being copied from some MS. with a commentary. TWO RECENSIONS OF THE TEXT.-The text of Pravacanasara is preserved in two recensions, one along with the commentary of Amstacandra and the other adopted by Jayasena and other commentators. According to Amstancandra it contains 275 gathas divided into three Srutaskandhas, each dealing with Jnana-tattva, Jneya-tattva and Carana-tattva and containing 92, 108, and 75 gathas respectively. Jayasena, however, adopts the three divisions, calling them adhikaras, following Amrtacandra whose commentay was already before him when he wrote his; but according to him the number of gathas is larger and comes to 311, each adhikara containing 101, 113 and 97 gathas respectively. Thus it is clear that the recension of Amrtacandra is shorter in each section, and of this Jayasena is quite aware.? 1 SBE, XLV, Introduction p. 35 etc. 2 Wiener Zeitschrift fur die Kunde des Morgenlandes, Vol. XI, pp. 297-312. 3 Grammatik der Prakrit-Sprachen in the Grundriss etc. Strassburg, 1900. 4 Edited in RJS, samvat 1969; published with Br. Shitalprasada's Hindi translation of Jaya sena's commentary in three vols. Vira samvat 2450-52, Surat; an English translation of Pravacanasara was promised by the Jaina Literature Society, London, but is not published as yet. [Since published). 5 Dr. Winternitz (Indian Literature, II, p. 576) describes Pravacanasara as a 'much prized book on Jinistic dogmatics, psychology and ethics'. Prof. A. B. Dhruva (his Introduction to Syodvadamasjari in Bombay, Sk. and Pk. series, p 80) describes it as 'a comprehensive survey of Jainism.' 6 This Srutaskandha division reminds us of similar divisions in Acaranga and Sutrakstanga etc. of the Svetambara canon. 7 See below the discussion about Jayasena's commentary.

Page #81
48 Pravacanasara Jayasena has a definitel text before him, and he has adopted it, though the earlier commentator Amotacandra, whom Jayasena follows in all the philosophical discussions, adopted a shorter recension. Balacandra, the Kannada commentator, follows Jayasena. As to Prabhacandra, the copy of his commentary examined by me is defective, but it appears that his version of the text is nearer that of Jayasena than that of Amotacandra. Thus Amrtacandra's recension is shorter and stands by itself. CRITERIA OF TEXTUAL CRITICISM AND THE NATURE OF ADDITIONAL GATHAS. It is very difficult to apply objective standards and settle whether particular gatha might have been originally included in the text by the author himself or added later on: the compilatory character of Kundakunda's works nullifies the criterion whether a gatha fits in a particular context or not; the available MSS. are accompanied by one or the other commentary, so [p. 51:] they are already under the bias of a particular commentary; and lastly whether a gatha can be admitted in a particular context is sure to be a subjective criterion in works like Pravacanasara. It will be a reliable evidence that would make a particular gatha of dubious authenticity, if the same gatha appears in some other works in more fitting context; but that even is not conclusive, because so many traditional verses are likely to be independently inherited. Under these circumstances the safer way would be to indicate the contents and the general nature of these gathas in the longer recension and see what position they occupy in the text. Book I 19 *1 It is something like a gloss on the previous gatha and does not disturb the context very much. 52 *2 It is salutationary and comes at the end of a sub-section; it is not un usual in Kundakunda's works to find a salutationary gatha even in the middle, see for instance I, 82. 68 *3-4 These two come at the end of a sub-section; Arhat and Siddha are defined, and salutations to Siddha are offered. 79 *5-6 The topic is continued by defining Deva; the second gatha is saluta tionary. 82 *7 Continuation of the salutation in the previous gatha. 92 *8-9 Concluding and partly benedictory gatbas. Book II The opening mangala which is almost indispensable. 43 *2 When the author has said in the previous gatha natthi padesa tti kalassa, one feels the necessity of further explanation, and it is fulfilled by this gatha. 53 *3 This gatha gives the further divisions of four life-essentials mentioned in the previous gatha; the absence of this gatha would not disturb the text. 1 At times Jayasena gives alternative readings of the same gathas and interprets them twice, see, for instance, II, 46-7.

Page #82
95 *4 108*5 Book III 17 1-2 Introduction 39 *21 68 *22 This gatha has some distant connection with the previous one; to a certain extent it disturbs the context; it is not included in Prabhacandra's commentary; and lastly it occurs in Gommatasara, Karmakanda 163. Concluding salutation to Siddha etc. The point in the previous gatha is amplified with an illustration; one feels that they are quite suited to the context. 20 *3-5 Explaining the significance of abstention from parigraha, arguments against the use of clothing, gourd-bowl are put forth in these gathas. 24 6-16 Discussing about non-attention towards the body, arguments against women attaining liberation are set forth, and the ascetic emblem of a nun is described. [p. 52:] 26 17 This gatha tells us how a monk becomes negligent; I think it disturbs the context to a certain extent. 29 *18-20 Discussing about the nature of faultless food of a monk, the faults of flesh are set forth. 49 It elucidates further the same idea that is being discussed in that context. A bit of additional explanation; the context is not disturbed even if it is dropped; it occurs in Pancastikaya 137, where it is more fitting. CLASSIFICATION AND SCRUTINY OF ADDITIONAL GATHAS.-From the above analysis it would be clear that these gathas can be grouped under three convenient heads: first, gathas containing salutation and benediction, viz., I, *2, 4, 6, *7, *8-9; II, 1, 5; secondly, those containing explanation and amplification, viz., I, *1, *3, *5; II, 2, *3; III, *1-2, *18-20, *21, *22; and lastly, those containing additional information, viz., II, *4; III *3-5, *6-16, *17. In the first two groups there are some gathas of a neutral character, i.e., even if they are dropped their absence would not be felt, and even if they are present they do not materially add to the contents of Pravacanasara as a whole. So it is the last group which needs strict scrutiny. The main criterion to be applied to the third group is whether the additional information given by these gathas is or is not consistent with the contents of other works of Kundakunda; if there is any inconsistency, the gathas will have to be looked upon as of doubtful authenticity; and if the same contents are found in other works of Kundakunda, they can be treated as acceptable, because the repetition of an idea is not abnormal in works of traditional character. The position of II, *4, especially in that particular context, is doubtful. The remonstration against the use of clothes, in III, 3-5, is only an amplification of one of the 28 primary virtues (III, 4, 8-9, etc.), and this subject is discussed in details in Carittapahuda (20 ff.), Suttapahuda (17 ff.), Bodhapahula (51 ff.) and other works of his; so this topic is quite in tune with Kundakunda's discussions. That women cannot attain liberation, as set forth in III, *6-16, is a topic which represents the Digambara view against that held by the Svetambaras. It is not only here, but also in Suttapahuda (22 ff.), that Kundakunda states his views almost in the same tone. Further, even if it is taken that he is attacking Svetambaras without mentioning their name, there is no anachronism at all, because Kundakunda flourished as already seen, after this division in the 6

Page #83
Pravacanasara Jaina church. The contents of III, *17 have nothing special, though the gath disturbs the context. So, in conclusion, I do not find that there is any strong case against Kundakunda's authorship, as a composer or compiler, of these additional gathas, excepting one or two gathas whose position I have detected to be dubious in that context. 50 CRITICAL LIGHT ON THE RECENSION OF AMRTACANDRA.-Now the immediate question that confronts us is as to why Amrtacandra does not include these gathas in his commentary. Textual fidality and literal translation are not the aims of his commentary; his commentary is like a bhasya where he wants simply to expound with additional touches and in a systematical manner the contents of Pravacanasara. If this is his aim, naturally he would not care [p. 53:] to admit those neutral gathas which do not substantially contribute to the contents of Pravacanasara. This explains, to a certain extent, his omission of gathas included under the first two groups; but still one desires that he should have retained gathas like II, *1, 43 *2; III, 17 *1-2, 29 *18-20 etc. Many early Prakrit gathas have been followed by Amrtacandra in his works. Some of the gathas, though not included by him in his recension of Pravacanasara, are already known to him, as it is clear from the following comparison with the Sk. verses in his other works: 1. Pravacanasara II, 43 *2: 2. 3. edani panca-davvani ujjhiya kalam tu atthikaya tti/ bhannamte kaya puna bahu-ppadesana pacayattam || Cp., Tattvarthasara1 III, 4: vina kalena besani dravyani Jina-pungavaih pancastikayah kathitah pradesanam bahutvatah || Pravacanasara III, 17 *1-2: muccha pariggaho cciya ajjhappa-pamanado dittho Cp., Purusarthasiddhyupaya III, 12: ya murccha nameyam vijnatavyah parigraho esah | Pravacanasara III, 29 *18-9: pakkesu a amesu a vipaccamanasu mamsa-pesisu (3 samtattiyam uvavado taj jadinam nigodanam || jo pakkam apakkam va pesim mansassa khadi phasadi va so kila nihanadi pimdam jivanam anega-kodinam || Cp., Pururgarthasiddhyupaya 67-8: amasvapi pakvasvapi vipacyamanasu mamsa-peliu satatyenotpadas taj jatinam nigotanam || amam va pakvam va khadati yah sprsati va pilta-pesim sa nihanti satata-nicitam pindam bahu-jiva-kotinam // Further some of the gathas not admitted by Amrtacandra are very old ones, for instance: III, 17 *1-2. 1 Ed. SJG, Vol. I. 2 Ed. in SJG, Vol. I; with Hindi translation in RJS, Vira Samvat 2431. 3 I understand that these gathas are found in Sambodhasaptati of Ratnasekharasuri who flourished in the 14th century A. D.

Page #84
Introduction uccallyamhi pae iriya-samidassa niggamathae/ abadhejja kulingan marejja tam jogam asejja || 1 || na hi tassa tamnimitto bandho suhumo ya desido samaye muccha pariggaho cciya ajjhappa-pamanado dittho|| 2 || Pujyapada quotes them in his Sarvarthasiddhi (VII, 13) along with the previous gatha, namely, III, 17 of Pravacanasara; Akalanka too quotes them in his Rajavartika1; and they are quoted in Dhavala commentary in the midst of some two dozen gathas only a few of which are traced in Pravacanasara. Haribhadra also quotes them in his commentary on [p. 54:] Dasaveyaliyasutta with the difference that his quotations have a Maharastri look, and that the last line is different. These verses have a traditional appearance, and they might be traced to a tract of literature which was once the common property of Digambaras and Svetambaras. There is no reason why Amrtacandra should have left these verses some of which he has translated in his own compositions and some of which are pretty old and authoritative to both the sects; and it is not right to attribute motives to him, when the evidences are so meagre with us. Then there remain some of the gathas of the third group, namely III, 20 3-5, 246-16. The contents of these gathas go against the Svetambaras who sanction a begging-bowl etc. for a monk and who accept that a woman can attain liberation in the same birth. My tentative conjecture is that Amrtacandra was too spiritualistic to enter into sectarian polemics; and possibly he wanted to make 1 Tattvartha-Rajavartikam, Benares, p. 275. 2 Sholapur MS. p. 18ff. 3 See Devachanda Lalabhai Series vol. 47, p. 25; the last line is read thus by Haribhadra: jamha so apamatto sa ya pamaa tti niddittha). Silanka, who quotes these two gathas in his commentary on Sutrakrtanga (Agamodayasamiti Ed. p. 39), has a few different readings in the first lines, and he quotes the last line in an altogether different form: anavajjo u payogena savvabhavena so jamha. 51 4 I am driven to this bold surmise especially from the manner in which they are quoted in Dhavala-tika. That there are such verses which have been commonly inherited by Svetambaras and Digambaras is quite clear from my remarks on Ten-Bhaktis etc. These two gathas as found in Digambara texts are in the same form so far as their dialectal appearance is concerned; while as quoted by Haribhadra they show an inclination towards Maharastri. There is no doubt that the present Svetambara canon has leaned towards Maharastri from Ardhamagadhi because of the constant handling of Ardhamagadhi texts in a country where Maharastri was popular. A comparsion of such common verses between the early Svetambara canon and early Digambara texts would help us to have a glimpse of original Ardhamagadhi. I am sure the counterparts of these two gathas might be traced in the Svetambara canon, especially Painnas and Nijjuttis; it is pity that most of them are not within my reach. 5 The suggestion that he might have been a Svetambara does not hold water for various reasons; he accepts the 28 Mulagunas which include nudity (III, 8); he does not protest against the phrase jaha-jada-ruva (i. e. nudity, see Uttara., 22, 34) of a monk (III, 4, 6, 25); and lastly he puts those, i.e., the Svetambaras, who hold that an omniscient can be Nirgrantha even with clothes and can take food in morsels, under Viparita-mithyatva (Tattvarthasara V, 6); the verse in question runs thus: sagranthopi ca nirgrantho grasahari ca kevali | rucir evamvidha yatra viparitam hi tat smrtam ||

Page #85
52 Pravacanasara his commentary, along with it the sublime utterances of Kundakunda, acceptable to all the sects by eliminating the glaring and acute sectarian attacks. c) Summary of Pravacanasara 1 Vook I The author offers salutation to Vardhamana, to the remaining Tirthakaras, to the liberated souls and the great saints collectively as well as individually, [p. 55:) and lastly to the contemporary Tirthankaras in the Manusa region; then he declares his intention to adopt equanimity after entering the order of ascetics whereby is attained liberation the path to which consists in Right faith, knowledge and conduct (1-6). For the time being a substance is said to be constituted of that by which it is transformed or modified; and, therefore, the soul, when it develops Dharma, is called Dharma (8), which is a synonym for Sama or the unperturbed state of the self (7). The thing or the existing entity is always made up of substance, quality and modification: with reference to substance and modification one without the other is not possible (10); so the soul is auspicious or inauspicious when it develops those modifications, and it is pure when free from both (9). Suddhopayoga 2 leads to liberation of self-born, eternal and supersensuous happiness, Subhopayoga to heaven and the Asubha to wretched human, sub-human and hellish births continuously (11-13). A saint with Suddhopayoga has properly realised everything, is free from attachment and endowed with control and penance; and to him pleasure and pain are alike (14). With this Suddhopayoga the soul, free from four Ghatiya karmas, becomes omniscient and itself, and comes therefore to be called Svayambhu (15-16). An existing entity suffers origination and destruction by some or the other modification; in the state of Svayambhu too there is the collocation of origination, destruction and permanence; but there the origination is without destruction and vice versa (17-18). In this stage the soul being free from karmas, infinitely potent and supersensuous, develops, as a result of Suddhopayoga, Knowledge (omniscience) and Happiness (19). i). The omniscient is above bodily pleasure and pain (20); he enjoys direct vision of all objects without sensational stages in his perception (21-22). The omnipresence of omniscient knowledge is thus established: the soul, i.e., the knower, and knowledge are coextensive; any infringement of coextension leads to the conclusion that either knowledge is a nonsentient function or the soul can know without knowledge (23-5); knowledge is coextensive with objects known; and the objects The use of words like Nava-tattva and a mention of Vyavahara sutra (Samayasara pp. 31, 33, 195, 404) sastha, asthama fasts (Tattvarthasara VII, 10) suggest, at the most, that he was closely acquainted with Svetambara literature. 1 I have completely rewritten my summary which was once published in Jaina Gazette Vol. XXV, p. 156 etc. 2 Suddhopayoga is only svabhava-parinama, that is, the natural state of the soul free from auspicious and inauspicious manifestations of consciousness: that is how I understand it.

Page #86
Introduction 53 known comprise the whole universe. Knowledge is the function of the soul alone, and the omniscient soul can know the whole objectivity, as it were reflected in itself, though there is no mutual contact (26-29). As a sapphire enlightens the milk in which it is put, knowledge enlightens all objects, all of which, because of the omnipresence of the former, are reflected in it; in this process of direct knowing the omniscient does neither lose nor gain anything (30-32). The knower and the knowledge are one, and knowledge is not at all an extraneous instrument; when the soul, as a knower, has its knowledge perfectly developed, all the things-of the past, present and future, and the subject, object and their modifications are reflected presently therein (35-37). [p. 56:] The transcendental aspect of omniscience lies in its ability to know the absent and non-concrete as well, which are not perceived by indirect or mediate knowledge received through senses (38-41). This act of knowing is the natural and essential outcome of the destruction of counter-acting karmas; and therefore this as well as other activities do not make the omniscient liable, as the beings in the round-of-rebirths are, to attachment and aversion which lead to further bondage (42-6, 52). Omniscient knowledge visualises completely and simultaneously the whole range of variegated and unequal objectivity of the present and otherwise. A single substance has infinite modes, and infinite are the classes of substances; to know them serially is an impossibility; so in order to know even a single substance with its modifications, it is necessary that one should know simultaneously the objects of three tenses and three worlds, being still immune from consequent attachment or aversion (49-52). This omniscience, which is supersensitive (i.e. it does not require the help of senses) in its functions, can visualise non-concrete entities, and as such it is the highest; the soul when it functions through organs of senses, with which it is endowed in its embodied state, perceives only the perceptible, and sometimes it does not; the sense organs cannot percieve simultaneously; they constitute a foreign stuff not essentially and naturally belonging to the self, and as such what is perceived by them cannot be direct to the soul; so it is only in omniscience, when the soul directly visualises the objects without the mediation of senses, there is direct (pratyaksa) knowledge (53-58) ii). That self-born, perfect and pure knowledge, which enlightens infinite things and which is free from the stages of perception, is called real happiness; omniscience is a state of happiness where there is no trace of misery because of the absence of hindering karmas; everything desirable is achieved therein, and it is appreciated by all the liberable souls; various beings in the round-of-rebirths are harassed by senses, and they try to satisfy them by yielding to them, but this pleasure of senses is misery itself; the soul is the substratum of happiness, and the bodily happiness is no happiness at all; when the soul is itself happiness, it is no use pursuing the pleasures of senses; and it is the liberated soul that has both knowledge and happiness (which are not contingent on external accessories), just as the sun has both light and warmth (59-68). As a result of Subhopayoga which consists in devotion to divinity, preceptor etc. and in the cultivation of philanthropy and fasts, the soul is destined to subhuman, human or divine births wherein are available various pleasures of senses.

Page #87
Pravacanasara The happiness of gods even is not self-established; simply to satisfy their physical itch they enjoy various pleasures; the enjoyment of these pleasures simply leads to further prolongation of embodied condition, their desire for sensory pleasures goes on increasing, and they are ever unsatisfied. The happiness derived through senses is dependent, amenable to disturbances, terminable and a cause of bondage and dangerous; so it should be completely eschewed. This should be thoroughly realized; attachment and aversion [p. 57:] towards various objects should be given up; the Suddhopayoga must be cultivated, so that miseries incidental to body would disappear (69-78). Delusion is a great hindrance to self-realization; he who knows Arahanta fully and in all the aspects, knows himself, and his delusion is evaporated. All the Arahantas have destroyed Karmas and attained liberation by being free from delusion, attachment and aversion, and by realising the pure self; and they have preached also to that effect (79-82). Delusion consists in being infatuated with various objects; one is baffled therein developing attachment and aversion which give rise to various kinds of bondage which should be destroyed; the characteristics of delusion are: perverted apprehension, cruelty unto beings and indulging with the objects of senses. This delusion can be exhausted by understanding from the scriptures the objectivity constituted of substances, qualities and modifications; and then liberation is attained. The soul is constituted of knowledge, and other things are related with it only as substances: thus the self and non-self should be understood, if the self were to realise a delusionless state of itself; he is a true saint who understands thus; and he is called Dharma, as he is free from delusion, expert in scriptures and established in conduct free from attachment (83-92). BOOK II The object of knowledge is made up of substances, which by their very nature are existential entities, which are characterised by and endowed with various qualities and modifications, and which are all the while coupled with origination, destruction and permanence without leaving their existential nature (1. 3-5); though established as an existential entity, the substance undergoes conditions of permanence, origination and destruction which are simultaneous (7-8); they take place in modifications which are possible in a substance; and hence substance is a base for all of them that are collocated therein (9-10). One modification rises and the other vanishes, but the substance is the same; the substance develops some other quality leaving the one: so both modes and qualities constitute the substance, which is ever selfexistent (11-3). The relation between substance, quality and modification, is that of non-identity (anyatva); they are not separate, because they have no separate space-points (pravibhakta-pradesa); so they cannot be present elsewhere than in a substance (14-8). The substance which forever retains its position can be affirmed and denied, with respect to its existence, according as it is viewed from the view-point of substance or that of modification. So far as the substance is concerned there is always non-difference, but there is difference in view of the modification which pervades the substance for the time being (19, 22). According to some modification or other it is

Page #88
Introduction 55 stated that a substance exists, does not exist, is indescribable, is both or otherwise (23). The various activities lead to karmas which give their fruits; the Namakarman, which overpowers the [p. 58:) soul, shapes the figuration of the body etc. in a particular existence like that of man, god etc.; and the soul-substance is the same individual behind these modifications that are developed by karmas. There is nothing like absolute production or destruction in this world wherein, at every moment, some modification originates and some other passes away; so this mundane existence is a flux of active change through which the soul-substance is moving (20-1, 24-8). The modificatory development in the case of the soul, which is soiled by karman from times immemorial, is of the nature of the soul, i.e., sentiency; it is of three kinds: knowledge (jnana), the comprehension of the objectivity; whatever is done (karman) by the soul; and the fruit (phala) which is either happiness or misery. The soul then is not the direct agent of these results, yet ordinarily they are attributed to the soul. The soul, which is itself the agent, means, action and fruit, realizes itself as pure, when passions etc. are not developed. Substance comprises Jiva and Ajiva. Jiva is constituted of sentiency and manifestation of consciousness. Ajive or the insentient class comprises five substances: Pudgala or matter, from the fine molecule to gross earth, possesses sensequalities; Dharma, the principle of motion, serves as the fulcrum of motion; Adharma, the principle of rest, serves as the fulcrum of rest; Akasa or space gives accommodation; Kala or time marks continuity. Of these matter alone is concrete and the rest are non-concrete, i. e., devoid of sense-qualities and hence not amenable to sense-perception. All these substances exist in Loka or physical space in which take place transformations consisting of origination, permanence and destruction collectively or individually, while in Alokakasa there is space alone (35-42). Time is devoid of space-points, while other substances have innumerable space-points, and hence they are called Astikayas. A primary atom has no space-points, but it is itself the unit of measuring space-point; and the time required for a primary atom to traverse one space-point of space is called Samaya. A space-point of space is capable of giving room to the atoms of all substances. All these ultimate units are not exempt from the trio of origination, permanence and destruction (43, 45-52). The physical world or Loka is stable, eternal and full with entities endowed with space-points; this is the object of knowledge, and the knower is the soul endowed with the life-essentials, viz., senses, channels of activities, duration of life and respiration, which are fashioned by material substances. The soul in its embodied condition, being bound by infatuatory and other karmas and enjoying the fruits of karmas, incurs fresh karman. Being tainted with karman it develops attachment and aversion, and incurs fresh bondage. It takes births in different grades of existence with different figuration of the body due to Nama-karman. Real knowledge of things will rescue one from attachment and aversion (53-62). The soul is constituted of the manifestation of consciousness which is towards perception and knowledge, and which is auspicious or inauspicious; the auspicious one is characterised by devotion to religious duties and compassion to living beings, and leads to merit; the inauspicious one is characterised [p. 59:] by sensual pleasures and passions and cruelty to beings, and leads to sin; and in the absence

Page #89
Pravacanasara of both there is the pure one which is not amenable to karmic bondage. Being free from auspicious and inauspicious manifestations one should meditate on the soul as an embodiment of knowledge and absolutely different from everything else (63-70). The atomic interlinking is a process by itself. Atomic modifications, cohesive or arid, whether having even or odd points, get mutually interlinked when ordinarily there is the difference of two points, the minimum point being excepted; the soul is not responsible for this process (73). But the physical world is fully packed with materlial bodies, subtle and gross and capable of becoming karmas which, coming into contact with the passional condition of the soul, inflow into the soul (77). The four kinds of bodies are material in nature; the soul, however, is without the sense-qualities, it is all sentiency. it is beyond inferential mark, and it has no definable shape (7980). The soul though not concrete perceives and knows concrete objects; so is the case with bondage (82). It is by the attitude of attachment and aversion that the soul is tinged, and thereby the karman binds(84). The soul has space-points wherein penetrate the karmic particles; they remain there and pass away according to the period of bondage; when the soul develops attachment there is bondage, otherwise not (86-7). The soul is absolutely different from all the embodied conditions (90 ff.). The soul is the direct agent of the developments of its consciousness and not of all those conditions constituted of material substances; thus it is not the agent of material karmas, but only of its own bhavas which being tinged with passions receive karmas: this is really speaking the doctrine of bondage, ordinarily it may be stated differently (88-97). The real meditation on the self is possible only when all notions of attachment and mineness are completely severed. The various objects, living and nonliving, are not the permanent associates of the soul which is essentially constituted of sentiency. The great saint who is completely immune from passional hindrances, being all-round rich in knowledge and happiness of all the senses together and having no functions of senses, meditates on the highest happiness (98-108). BOOK III The Jaina ascetic emblem is of two kinds: internal and external; the internal one which aims at liberation consists in being free from infatuation and preliminary sins, in being endowed with pure manifestation of consciousness and activities, and in having no desires at all; the external one consists in possessing a form in which one is born, in pulling out hair and moustache, in being pure, in being free from harm unto beings, and in not attending to the body. The external ascetic emblem prescribed for women, because of their natural and inherent disabilities, is of slightly different character consisting of clothing etc., and they are called nuns or Samanis (5-7, 24 * 6-16). Perfect non-attachment is a prerequisite for adopting these emblems by entering the order of monks. If one wants to escape from misery, he should [p. 60:] adopt asceticism after saluting the divinity and saints, after taking leave of the family of relatives, being let off by the elders, wife and children, and being intent on the cultivation of knowledge, faith, conduct, austerities and strength. He should

Page #90
Introduction approach a great and worthy teacher and request him for admission to the order, being ideally non-attached. He should receive his course of duties consisting of 28 mulagunas or primary virtues; he is a defaulter in case he is negligent about them; if the primary virtues are violated, in spite of his carefulness, he should report and confess before a worthy teacher and practise the prescribed lustral course; he should always see that the primary virtues are not violated. Negligent and careless activities are always harmful to living beings; it is not so much the question of objective and actual sin; and a monk of careless conduct is called a murderer of living beings, whether they are actually killed or not (1-4, 10, 8-9, 11-12, 30, 16-8). Absolute non-attachment should be his aim. He is not to be attached either to food or to fast, either to residence or to touring, or to paraphernalia, or to comonks, or to unhealthy gossip. Attachment means bondage, and even a particle of attachment hinders the attainment of liberation; desirable or undesirable relations and objects are all equal to him; complete immunity from attachment and aversion means the destruction of karmas (13-5, 19, 39, 41-4). 57 He is allowed to keep only a little quantity of paraphernalia which does not involve sin and which is essential for the practice of his primary virtues. The only acceptable ascetic paraphernalia is said to consist of the bodily form with which one is born, the words of the teacher, (disciplinary) modesty and the study of sacred texts. Other articles of use, on account of his non-attachment, are sure to disturb him and his course of conduct. He should not have any attachment even for the body which he simply sustains, and yokes to austerities without concealing his ability (21-3, 20 3-5, 24-5, 28). A monk should be constantly applied to the study of scriptures whereby he acquires certainty of knowledge and meditational concentration. The scripture is his eye, and enlightens him on the nature of objectivity constituted of both self and non-self. This scriptural study prepares him for selfdiscipline and self-control; and the value of the same will be heightened when he is completely non-attached (32-6, 39). The diet and tourings of the monk are proper; he takes one meal a day which is not stomachful, which is in the form in which it is obtained, which is obtained by begging and by day, and wherein there is no consideration of juices. He completely abstains from flesh and wine which involve the destruction of living beings. When the monks accept that little quantity of faultless food, it is as good as they are without food (26, 29, 29 18-20, 27). If liberation is to be obtained, faith and self-control are the necessary accompaniments of scriptural knowledge. The monk should observe fivefold carefulness, control his three channels of activities, curb his senses, subdue his passion and cultivate faith, knowledge and discipline. He should stand up etc. when a great teacher arrives, and honour him according to his merits. A meritorious coascetic always deserves regard. A monk degrades himself, if he does not recognise the meritorious and if he expects reverence from those who [p. 61: ] are more worthy than himself. He should keep himself aloof from monks of inferior merits and from the company of commoners; and try to stay with equals or superiors (37, 40, 47, 61-7, 70). The monks are endowed with either auspicious or pure manifestation of consciousness; it is the pure one that is free from karmic influx. Subhopayoga

Page #91
58 Pravacanasara consists in devotion to Arahantas etc., in showing affection to all the followers of the doctrine, in preaching about the doctrine, in receiving and feeding the pupils, in rendering assistance to the fourfold ascetic community, in conferring benefits on all without expecting anything in return, and in helping a co-monk if he is suffering from disease etc. He may have a talk with common people when he has to help a diseased monk. Disciplinary formalities in behaviour are not forbidden in Subhopayoga (45, 47-56). Monks of Suddhopayoga have grasped all things properly, have renounced attachment for external and internal paraphernalia and are not steeped in pleasures of senses (73). A monk is not to dabble in worldly professions. He should observe his course of conduct thoroughly understanding the nature of food, touring, place, time, physical labour, his forbearance and bodily condition. Devotion to ignoble persons has no beneficial results. A monk who has abstained from improper conduct, who has ascertained the reality, and who is peaceful and perfect in asceticism, will soon attain liberation; then he is pure, Siddha (31, 57-60, 72). CRITICAL REMARKS ON PRAVACANASARA.-The division of Pravacanasara into three Books is to be attributed to Kundakunda himself, because we have, at the beginning of each book, significant benedictory verses and because each book has its contents systematically shaped in a self-sufficient manner but still not altogether disconnected with the remaining two books. Taking a detached view of the broad outlines of the contents, it is found that Kundakunda gives some important lessons to a novice who is just on the threshold of asceticism and wants to enter the order of coenobites. It is required of him to maintain an undisturbed spiritual mood, completely abandoning Asubhopayoga and not attaching much importance to Subhopayoga but always intent on Suddhopayoga, that immediately raises the individual spirit to the level of the Universal one that is completely free from karmas, infinitely potent, full of knowledge and happiness. It is a climax of spiritual evolution where the subject-object relation is not to be seen, where the individual retains its individuality, and where the spirit being endowed with omniscience is able to know and see all the objects with their modifications without any spatial and temporal limitations. In that stage transcendental knowledge and happiness are experienced eternally. This is the spiritual aim of the novice; to understand and realize it fully it is necessary that the novice must have a clear perspective of the objects of knowledge and their modificational and attributal fluctuations, of the measure of responsibility on the spirit in fashioning his own karmas, of the agency and causes of karmas, and of the nature of meditational ecstasy which would rescue the spirit from the cocoon of karmas. When the aspirant is properly equipped, he enters the order, observes the primary virtues, is absolutely nonattached and passionless, is devoted to [p. 62:] scriptures, maintains strict ascetic discipline, cultivates Suddhopayoga, tries to stop the influx and to destroy the stock of karmas, and thus gradually attains that stage of selfevolved Siddha. There are some other topics included in this work only to elucidate the above contents. The exposition is methodical, and the reader is gradually taken from one

Page #92
Introduction topic to the other; repetition is met with in some two or three places which might be possibly due to the inclusion of some traditional gathas. The author is not merely a dogmatist here; at times he plays the role of a logician: he expects certain objections, himself raises certain questions, and tries to answer them.2 Thus Pravacanasara combines in itself an academic treatise as well as a practical manual for a novice ready to enter the ascetic order. Though sometimes the ideas are repeated, there is no verbosity of style; considering the passages like the statement of Syadvada, the definition of Jiva etc.,3 one feels that many of his utterances are really sutras short in form but pregnant with significance. There is an ease about his discussions. Throughout the work there is the flavour of the masterly grasp of a mature mind. Such simplicity of style and directness of appeal are possible only from him who has himself tasted the ambrosia of direct spiritual experience. d) Philosophical Aspect of Pravacanasara 1. DOGMATICAL BACK-GROUND OR THE JAINA ONTOLOGY.-The object of knowledge (artha) is made up of substances that are characterised by qualities, and with which moreover are associated the modifications (II, 1). Origination and destruction simultaneously take place in qualities and modes, when their substratum, namely the substance, permanently retains its existential character (II, 5, 7, 37 etc.). There are two classes of substances: sentient comprising Jivas alone, and insentient (Ajiva) comprising matter (Pudgala), the fulcrum of motion (Dharma), the fulcrum of rest (Adharma), space (Akasa) and time (Kala). To give their characteristics: Jiva, or the soul or spirit, is constituted of sentiency and manifestation of consciousness: Pudgala or matter is insentient and endowed with colour, taste, smell and touch to its last subtle condition; Dharma is the condition of movement; Adharma, the condition of rest; Akasa or space gives room; and Kala or time marks the continuity. Excepting Pudgala all are non-concrete or formless (amurta), i.e., devoid of sense qualities and not amenable to sense-perception (II, 41-2). Excepting time all the substances have got extension in space, while time occupies only one space-point; so time is not an Astikaya (II, 43). Jivas are many: liberated or non-liberated; if non-liberated, they are found in four grades of existence and different embodiments according to their karmas. Matter is found in the form of aggregates or primary atoms, and is of various kinds. The ultimate indivisible unit of matter is the primary atom (paramanu); it is an unit of [p. 63:] space-measurement (prades'a). The whole world is fully packed with material bodies, subtle or gross, capable of being received as karmas or not by the soul. Dharma and Adharma are one-all-pervasive substances which are coextensive with the physical space. Akasa or space is of two kinds: Lokakasa or the physical space wherein are accommodated all these substances for all the time, and Alokakasa, nonphysical or super-physical space (which is beyond Lokakasa) where there is nothing but mere space that extends infinitely; the ultimate unit of space is a space-point or 1 For instance the various statements of Subhopayoga in all the three Books, see the Index. 2 Compare for instance I, 24-5; II, 81; etc. 3 See II, 23, 80 etc.

Page #93
60 Pravacanasara pradela which is capable of giving room to the atoms (in some cases pradesas) of all substances. Time which marks continuity is without extension in space; the ultimate unit of time is samaya, that much period of time required for a primary atom to traverse one space-point. That which has no space-points, not even one space-point, is to be known as void, which is something other than existence. (II, 35-52, 60, 76-77). CRITICAL REMARKS ON JAINA AND SAMKHYA ONTOLOGY.-Jainism does not accept creation in the Nyaya-Vaieenika sense or emanation, whether actual or apparent, in the Vedantic sense. With it the world is existential and real. Since it is not created by any one on the analogy of a carpenter or a smith, the cosmic constituents enumerated by Jainism are such that they are capable of explaining the diverse phenomena by their mutual interaction. The ontological start is that of realistic dualism or even pluralism. The world of existence is constituted of two stubstances, life and non-life, which are not philosophical postulates but reals as spirit and matter which are pluralistic, constitutionally eternal, and not liable to lose or to interchange their nature. The substances like earth, water, fire, mind etc. enumerated by NyayaVaiscsika are only forms of matter according to Jainism. The position is exactly the same in Jainism and Samkhya so far as the initial start is concerned, one accepting the thesis and antethesis of Jiva and Ajiva and the other of Purusa and Prakrti; thus both are dualistic or even pluralistic in view of the plurality of spirits that essentially retain their individuality; but the immediate development of these two schools is interesting. Samkhya dualism is undiluted, it is what Dr. Belvalkar aptly calls touch-me-not dualism; with a spirit of idealism this dualism has been maintained by the Samkhya almost to a logical fallacy; while Jainism started with the same dualism but with a plain dogma that the soul is associated with matter from times immemorial. With this dogma it was easy for Jainism to explain samsara as a remedy against which Religion was needed. That explains very well how Jainism became an institutional religion with all the necessary accessories like mythology etc. and with a philosophical background, while Samkhya remained till the end only a system of intellectual pursuit. The strong realistic tone of Jainism is the result of common-sense and analytical approach to objectivity, Dharma and Adharma respond to the definition of substance, becuase they exist as the neutral and conditional causes of motion and rest.1 The two words are never used in this sense any[p. 64:] where else; and there still remains a question why and how Jainism might have taken the liberty of using these words with this meaning. The Samkhya idea that Dharma leads upwards and Adharma downwards is merely the ethico-religious idea quite usual in Gita and other works. In Jainism they are non-corporeal and 1 The conceptions of Dharma and Adharma require a thorough study. In early stages of oriental studies they were uniformly misunderstood. For some important exposition of these two see Jaini: Outlines of Jainism, pp. 22 etc.; Ghoshal: Davvasamgaha (SBJ I), pp. 52 etc. and appendix p. Iviii; Chakravarti: Pancastikayasara (SBJ III), pp. 90-8, 101 etc.; Bhattacharya: Jaina Gazette, Vol. XXII, pp. 242 etc. and XXIII, pp. 285 etc.; Becharadasa: Jaina Sahitya Samsodhaka III, pp. 35-42; and Jagadishachandra: Indian Historical Quarterly IX, 3, p. 792. 2 Samkhyakarika 44.

Page #94
Introduction 61 homogeneous-whole substances: Dr. Jacobi holds this as mark of antiquity of Jainism.1 To give space is the characteristic of Akasa; it may be relative when it accommodates other substances; empty space also is possible according to Jainism, and it is called Alokakasa which extends infinitely beyond our physical world. Jainism and NyayaVaisesika agree in holding Akasa as all-pervading and eternal, but Jainas do not accept that sound is a quality of Akasa. As with the Vaisesikas, time is not one and all-pervading in Jainism according to which time has a sort of atomic constitution. The coordination of the ultimate units of matter, space and time is really interesting: anu and samaya are known to Nyaya-Vaisesika systems, but pradesa, as an unit of space, I am not aware of anywhere. That a substance is endowed with the trio of origination, destruction and permanence is peculiarly a commonsense view deduced from such patent and visible illustrations that a ring comes into existene after a bangle is melted and reshaped, still gold is there as a permanent substance. This common-sense view will have to be studied in the light of extreme philosophical idealism of Vedanta and Buddhism; according to the former the clay alone is real the individual names and forms being mere illusion, and according to the latter there is nothing as eternal behind the changing qualities which alone are perceived by us. The common-sense view appears to have been promulgated in same eastern part of India where Yajnavalkya enlightened Janaka on the doctrine of Atman etc. The realistic start never allowed any Jaina philosopher to adopt philosophical extremes. 2. SUBSTANCE, QUALITY AND MODIFICATION.-Substances (dravya), qualities (guna) and modification (paryaya) are called the object of knowledge (I, 87). The substances which form the objectivity comprise the ego, the non-ego and the combinatory resultants of the two (I, 36). The substance forms the substratum of qualities and modifications, and it is constantly endowed with origination, destruction and permanence without leaving its existential character (I, 87; II, 3, 6, 13). It is the very nature of the substance to be amenable to these three states (II, 7); origination and destruction are simultaneous and interdependent, and are not possible in the absence of the substance (II, 8). This trio refers to modifications and qualities, and the [p. 65:) substance, as it forms the essential basis of the three, comes to be predicated of them at that moment (II, 9). The object of knowledge has always one or the other modification (I. 18). One modification originates and the other passes away, while the substance is permanent (II, 11). There is nothing as absolute production or destruction in this world: what is the production of one is the destruction of the other (II, 27). That condition or state (parinama), which in fact forms the nature of the substance is quality, which is a distinguishing mark too (II, 37-8). The transformation of one (form of the object into the other is the modification with its varieties of figuration (II, 60). The substance, quality and modification are existential (II, 13); as to the relation between the three they are non-separate (apsthaktva) and non-identical (anyatva): they cannot be 1 Outlines of Jainism p. xxxiii. 2 See pp. 16-7 of the Translation at the end, footnote 5. 3 Ibid. p. 18, foot-note 1.

Page #95
62 Pravacanasara separate because they are the cooccupants of the same spatial extense, and they are non-identical because one is not the other (II, 14-8). To illustrate: Soul is a substance; manifestation of consciousness is its quality; and its modifications are hellish, sub-human, human and divine embodiments which are caused by Namakarman, or even the state of a Siddha;1 behind all these modifications the soul is essentially the same and permanent (II, 20, 21, 25-7). The substance is one in view of its substantiality, but it comes to be manifold because of the modifications pervading it for the time being (II, 23). EXPLANATORY REMARKS ON THE THREE:The substances, according to Jainism, are the irreducible constituents which, being themselves existential, give an existential character to the universe. The substance can be material as well as spiritual. So primarily, in view of their livingness or otherwise, they are two, and finally the same can be six. These substances, whether viewed in their twofold types or six classes, cannot be reduced back to anything as one substance as Vedantins do with Brahman in view. The substances are arrived at by analysing the subjective and objective existence. The substances are not immutable but subjected to constant changes in their qualities and modifications with which they are endowed. A substance divested of qualities and modifications is merely an abstraction, simply a void, and as such not accepted in Jainism. The Nyaya school, however, accepts that the substances, just at the moment of their creation, are devoid of qualities which come to be intimately related with them only later.2 Substance is the substratum of qualities and modifications; and the intelligibility of a substance depends on its qualities and modifications, because they are its determinants. The relation between these three is that of non-separateness because they subsist in the [p. 66:] same spatial extense, and of non-identity because one is not the other. Qualities and modifications can be roughly compared with inseparable and separable accidents. Quality is mainly a differentia of a substance, while the modification stands for the apparent condition or state of appearance which serves as a badge for individual discrimination. Gunas and modifications have substance as their substratum: these three constitute a thing. A thing is subjected to origination, destruction and permanence. Origination and destruction refer to modifications and qualities on the permanent bed-rock of substance. It is only the permanent that changes; without permanence there is no meaning whatsoever in change. Any amount of changes in qualities and modifications can never convert the soul into non-soul and so forth. 1 The illustrations might be extended with reference to the remaining five substances as well. Pudgala is a substance; colour, taste, smell and touch are its qualities, and the manifold material objects like pots, pins, pens etc. are the modifications. Dharma and Adharma are substances; to serve as fulcrums of motion and rest respectively is there quality, and the actual motion and rest, as associated with various moving and stationary bodies, are their modifications. Akasa is a substance; to give room or space is its guna; and the space individually occupied by various objects like pot, pitcher etc. are its modifications. Lastly Kala is a substance; vartana or continuity is its guna; and seconds, minutes, hours, etc., are the modifications of time. 2 adya-ksane nirgunam dravyam tisthati as in Tarkabhasa etc.

Page #96
Introduction 63 DISTINCTION BETWEEN GUNA AND PARYAYA:- This tenet of qualities and modifications as mutually distinct needs further scrutiny. Gunas are a quite usual feature of Vaisesika system; the notion of paryaya is peculiarly Jaina, though seen in its popular sense in later Nyaya works.1 In early Jaina works, like those of Kundakunda, the notion of gunas is very simple; gunas stand, to generalise from the illustrations, for the essential differentia of a thing; but in many later works the doctrine has been much more elaborated possibly after the manner of the Vaisesika system. The presence of an illustration in the Indian syllogism has been as much beneficial as harmful to the process of thinking; if it has forced thought to keep pace with and correspond to practical life, it has equally hindered abstract thinking which is beyond illustrations from practical life; and the consequence has been that a principle is evolved with a few illustrations in view, and the details go on increasing as fresh illustrations are met with. If this method is kept in view, we can exactly understand the distinction drawn by Kundakunda between guna and paryaya. Sentiency or the manifestation of consciousness is the guna of Jivasubstance; while its modifications are god-hood, man-hood etc. Corporeality (rupitva) is the guna of pudgala or matter, and its paryayas are manifold like wood etc. When these primary paryayas have in turn sub-paryayas, the position of guna comes to be slightly different; and we are led to the distinction something like that of the general and particular gunas. When we have further paryayas of wood like benches, tables etc., we are not satisfied with the guna of pudgala but we try to formulate a guna or gunas of wood, or give the differentia of wood which will help us to distinguish wood from other inanimate entities. This process thus goes on and on. Farther we proceed from matter, more the number of qualities constituting the differentia of a particular object. So there is sufficient justification for Kunda kunda to distinguish guna and paryaya. SIDDHASENA'S OBJECTIONS STATED This view of Kundakunda is wholly accepted by Umasvati in his Tattvarthasutra (V, 29, 30, 38, 41 etc.); and his work being practically a common property of Digambaras and Svetambaras, this view is the most popular one. But Siddhasena, who has been a champion (p. 67:] of reason and who would state whatever he finds logically valid whether the scriptures support him or not, takes a different position. He attacks the position of those who accept that colour, taste, smell and touch are independent cognisable qualities that have substance as their substratum (davvanugaya). He says guna and paryaya are synonyms signifying the same concept.: because lord Mahavira has described only two Nayas, Dravyarthika and Paryayarthika, and there is no third Naya as Gunarthika which might have been necessary in case guna was different from paryaya, because the lord has preached to Gautama and others as vannapajjavehim etc., and because the definitions of guna and paryaya that are given are of the same meaning; etc. 1 See Nyayakosa, 3rd Ed., p. 491 under paryaya. 2 Alapapaddhati (SJG I) pp. 155 etc.; Amotacandra's commentary on Pravacanasara, p. 124. 3 See gathas 8-14 etc. of the 3rd kanda of Sanmati-tarkaprakarana, with Abhayadeva's commentary, Ed. by Becharadas and Sukhalal, in five parts, Ahmedabad, 1930.

Page #97
Pravacanasara etc. This attack, apparently directed against the Nyaya-Vaisesika, includes, by the further reference to two Nayas, even the Jaina authors like Kundakunda and Umasvati, because they accept only two Nayas and still maintain gunas as distinct from paryayas. 64 KUNDAKUNDA'S POSITION STATED AND SIDDHASENA'S OBJECTIONS EXPLAINED AWAY. I am perfectly aware that the line of demarcation is a slippery ground especially because of the confusion between the Jaina and Vaisesika positions, but so far as the position taken by Kundakunda and Umasvati is taken into. consideration they have enough justification as shown above. Siddhasena, I think, has confused the Nyaya-Vaisesika and Kundakunda's positions. The term guna is a blank cheque in the Sanskrit language,1 and one has to be cautious in scrutinizing the different shades of meaning even though the same word might have been used for all practical appearance. The Samkhya gunas, for instance, are not mere qualities but something substantial. According to Kundakunda guna is an essential differentia of a substance, and a substance without guna has no existence; the relation between guna and dravya is that of difference-in-congruency. According to Nyaya school, however, the substance in the first moment of its creation is without qualities, and only in the next moment it comes to be intimately united with them. Secondly, many of the Nyaya-Vaisesika gunas like sabda etc. are no more gunas according to Jainism but merely forms of matter. Lastly, the qualitative difference in atoms corresponding to air, fire, water and earth as accepted by the Vaisesikas is not possible according to Jainism. Thus therefore the Jaina and Nyaya-Vaisesika ideas about guna should not be confused. It is already shown how Kundakunda has clearly stated that guna is different from paryaya; that gunas and paryayas are different can be shown by an illustration as well: taking a golden pot and an earthen one, the paryaya is the same but the gunas of gold and earth are not the same; and secondly taking a golden ring and a golden bangle, the qualities with the substratum gold are the same but the paryayas are different. So, if paryayas and (p. 68:) gunas are distinct, then why not have a Gunarthikanaya besides Dravyarthika and Paryayarthika?. It is really an interesting and legitimate question raised by Siddhasena and needs explanation. The paryaya is an external imposition; it may be of manifold kinds; the same paryaya may be possible on different substance-grounds; the same substance may be subjected to different paryayas at different times; and the paryaya is not essentially inherent in the very nature of the substance. The only relation between substance and paryaya is that a substance cannot be imagined without one or the other paryaya. Paryaya stands for the fluctuating aspect of substance and qualities, and requires to be stated when anything about a substance is to be said; and hence the necessity of a Paryayarthikanaya. As distinguished from this, we have Dravyarthikanaya in which the attention is directed not towards the fluctuating 1 See Nyayakosa under guna p. 261. 2 Max Muller: Six systems of Indian Philosophy, 1st Ed., p. 468. 3 Pravacanasara II, 40 Pancastikaya (SBJ III) p. 84 etc.; and Davvasamgaha 16 (SBJ I, p. 47).

Page #98
Introduction 65 aspect of the thing but to the permanent aspect of it, namely the substance with qualities. Guna cannot be perceived anywhere else than in a substance; and a substance cannot be conceived without a guna: so one without the other is an impossibility. The gunas being embedded in and coeval with the substance, there is no necessity of a third view-point as Gunarthika. It would have been necessary, if the Jainas like Naiyayikas admitted the possibility of substance without gunas at least for a while. Further the canonical references vanna-pajjavehim and gamdhapajjavehiml can be thus explained. No doubt colour, taste, smell and touch are the qualities of matter or pudgala, and being inherent and essential characteristics of matter they continue to remain even upto the stage of primary atoms. As seen above the qualities too have their paryayas or modes: the colour as a quality has five modifications such as black, blue, yellow, white and red;2 so the phrase vannapajjavehim means 'by the modifications of colour'; and there is no implication at all that the colour is a paryaya. If it is to be taken as Karmadharaya compound, the plural loses its force, vanna as a quality being only one. And moreover we do find passages in the Svetambara canon itself where guna and paryaya are distinguished.4 (p. 69:) 3. NATURE OF SPIRIT AND MATTER, OR JIVA AND PUDGALA.-The Jiva is essentially constituted of sentiency (cetana) and manifestation of consciousness (upayoga) (II, 35); but from beginningless time it is already tainted with karman (II, 29). The development of its sentiency is threefold: with regard to knowledge which consists in the comprehension of the objectivity, with regard to Karma which consists in whatever is done (samaraddham) by the soul, and with regard to the fruit of Karma which is either happiness or misery; and these three are predicated of the soul (II, 31, 32, etc.). Likewise the manifestation of consciousness (upayoga) is towards jnana and darsana (II, 63) and flows in three channels; inauspicious, 1 Bhagavatisutra IVX, 4, sutra 513. 2 I am aware that some later authors, who have confused the Jaina and Vaisesika ideas, sometime call yellowness as a guna and sometimes as a paryaya. For instance pitatadiparyayena..../, pitatadayo gunah..., etc. in Amstacandra's commentary on Pravacanasara pp. 22, 99 etc. The original Jaina idea was that colour is a guna and different colours like yellow etc. are paryayas of that guna; but according to Vaisesikas the various col ours are gunas; so naturally the later authors confused these ideas. 3 Uttaradhyayanasutra 28, 6. 4 The views on dravya, guna and paryaya of different authors like Kundakunda, Uma svati, Pujyapada, Akalanka, Haribhadra, Siddhasenasuri, Amstacandra, Vidyananda, Vadidevasuri, Rajamalla and Yasovijaya etc. have been quoted extensively in a footnote on pp. 631-33 of Sanmati-prakarana (Ed. Ahmedabad). Akalanka who shows a close acquaintance with the various works of Siddhasena, has in view the objections of Siddhasena. The necessity of a third naya, in case guna was distinct from paryaya, is smoothly set aside by Akalanka by appealing to the authority of Arhatpravacana, namely, Tattvarthasutras. Further the substance has twofold nature general (samanya) and particular (visesa) corresponding to which we have two nayas. Lastly he would not mind, so far as his interpretation of the sutra guna-paryayavad drayyam is concerned even if it is taken as guna eva paryayah (Rajavartikam p. 243). Thus Akalanka, in view of his Anekanta-stand, partly accepts Siddhasena's view. Haribhadra and Yasovijaya too partly follow Siddhasena.

Page #99
66 Pravacanasara auspicious and pure (1, 9), which respectively indicate impiety, piety and purity (I, 11 etc.). Auspicious and inauspicious channels are indicative of transmigratory condition; when the soul is free, it has the pure manifestation (1, 46). The soul in its pure condition is without sense-qualities, is all the quality of sentiency, is beyond inferential mark and has no definable shape (II, 80); but, here, being in the association of karmic matter, it has received a concrete embodiment (I, 55; II, 25). The various grades of existence to which the soul is subjected in this round-of-rebirths are due to karmas (II, 25-6). When passional conditions are developed, the soul though non-concrete is bound by karmas which are concrete, just as the soul though devoid of colour etc. is able to see colour etc. (II, 81, 82). The soul really speaking is not the direct agent of karmas but only of its states of consciousness which being already tinged with passions etc. receive the karmas (II, 91, 92, 98). Matter is concrete possessed of sensory qualities to its last unit (II, 40). The world is full of material bodies (II, 76), and the aggregatory process is going on because of their inherent qualities of cohesion and aridness (11,71 etc). The mattermolecules capable of becoming karmas, coming into contact with passional developments of the soul, are transformed into karmas (II, 77); further they inflow into the soul and remain there binding it (II, 86). Thus the passional states give rise to bondage (II, 87-8). Really speaking the soul is pure in view of its liberated condition; but in this samsara, being already associated with karman which results into further karmas the soul in its embodied condition, comes to have many material adjuncts: the body, mind, speech are all material. (II, 69-70). Matter-bodies which are transformed into karmas go to form the bodies that serve as the transmigratory equipments of the spirit; there are five such bodies: the physical, transformatory, electric, translocational and karmic (II, 78-9). The four life-essentials, namely, sense-organs, channels of activity, duration of life and respiration which characterise an embodied soul are all material being caused by the karmas (II, 55-6 etc.) Thus the senseorgans too are made of matter, and the soul in samsara comes to have them, whether it is born in movable (trasa) or immovable (sthavara) bodies (I, 57, II, 90). (p. 70:) COMPARATIVE AND CRITICAL REMARKS ON THE NATURE OF SPIRIT.-- Upanisadic texts like Maitrayaniya start the creative process with Prajapati who enters the various creatures in the form of the breath of life etc. and apparently becomes the agent of everything like good and bad acts but in fact unaffected by them. But further we are told that the actual agent is another Atman called Bhutatman who under the influence of Prakrti becomes manifoldl. The first position is a thorough theistic one. The second position is perhaps the modification of the first possibly under Samkhya influence. The second position comes nearer the Jaina idea, though the Jainas do not accept any such One Atman which is capable of becoming manifold. Jainas and Mimamsakas agree in holding that Atman is constituted of caitanya, and that there is a multitude of separate souls. Pleasure and pain come to be experienced because of karmic association according to Jainism, while Mimamsakas simply say that they are changes in the soul-stuff. 1 Belvalkar & Ranade: History of Indian Philosophy Creative period p. 337.

Page #100
Introduction 67 In the condition of liberation the soul, according to Mimamsa, exists without cognition, but Jainism holds that the liberated soul is an embodiment of cognition and knowledge and of all bliss: that may be one of the reasons why Mimamsa and Jainism differ on the possibility of omniscience for a liberated soul. Purusa of the Samkhya can be compared with Jaina Atman, with the difference that Atman in Jainism is not merely a spectator, unbound etc., but he is already bound by karmas and will one day be liberated. Samkhya has a tinge of idealism.1 Jainism is realistic, and Atman is a substance endowed with sentiency as distinguished from pudgala or matter which is devoid of sentiency; these two constitute the objective existence with time etc. The Jaina Atman is a permanent individuality and will have to be distinguished from Buddhistic Vijnanas which rise and disappear, one set giving rise to a corresponding set. In Brahmajalasutta various tenets, as distinguished from Buddhistic views, have been described: the classification is subjectwise and not systemwise. Jaina conceptions of spirit and matter agree to a great extent with the Sassatavada2 which, it is interesting to note, is attributed to Sramanas and Brahmanas, and which is not correct in the eye of Ksanikavada of Buddhism. Jainism is pluralistic and the Atmans are many, nay infinite, and they retain their individualities even in liberation as distinguished from Advaita Vedanta wherein ultimately Atman is one and eternal, and all other forms of existence are not real but merely the shades of the same. In the temperate monism of (p. 71:) Ramanuja, however, the souls as individuals possess reality. Unlike in the Nyaya system the soul in Jainism is not physically all-pervasive but of the same size as that of the body which it comes to occupy. Jainism does not accept any idea like the individual souls being drawn back into some Higher soul, Brahman or Tavara, periodically. COMPARATIVE AND CRITICAL REMARKS ON THE NATURE OF MATTER.- Matter according to Jainism is an objective antethesis of spirit; it is inanimate and perceptible as against spirit which cannot be perceived by senses. That matter is concrete, gross and perceptual is a thorough realistic position, and can be vey happily contrasted with modern ideal conceptions that matter is merely the way in which a fundametally mental universe appears to our finite intelligences. Both spirit and matter are reals; or to put in other words both the experiencing subject and the experienced object are real and genuine. The soul in samsara is already associated with matter called karman since beginningless time. This association re 1 Dr. Belvalkar: 'Samkhya, Realism or Idealism', Dayananda Commemoration volume, Ajmer. 1934 pp. 19-24. 2 Discussing about the nature of Siddha, Kundakunda accepts a very modest and relative position clearly stating that extremes are not acceptable. In this context (see Pancastikaya 37) quite incidentally a statement is made: sassadam adha ucchedam bhavvam abhavvam ca sunnam idaram cal vinnanam avinnanam na vi jujjadi asadi sabbhave //37|| This gatha, so far as I understand it independent of the commentators, has in view sasvatavada, Ucchedavada, Sunyavada and Vijnanavada which are very often referred to in Buddhist texts. (see E. J. Thomas: The History of Buddhist thought, pp. 124 etc.) Ucchedavada is said to have been the view of Ajita Kesakamabali.

Page #101
Pravacanusara minds us of the formal connection between Purusa and Prakrti of the Samkhya. Matter in Jainism is gross, common-place and realistic; while Samkhya Prakrti, though it evolves much that is gross as well as subtle, stands for what is ordinarily termed as undeveloped primordial matter, and it is an idealistic concept. Prakrti is a bed of evolution, while Jaina matter is a common-place stuff amenable to multifarious modifications. Each soul is responsible for its karmic encrustation. It is said that the Maulika Samkhyas accepted as many Prakrtis as there are Purugas; this early Samkhya position makes that system much more realistic and would bring it nearer the Jaina ideas. The Jaina term for matter is pudgala,1 which in Buddhism means the individual, character, being and Atman. From the shifting of its meaning the word appears to be a later import in Buddhism along with Jaina terms like asrava.3 Some Buddhist heretics known as Vatsiputriyas too, as Santaraksita says, take pudgala equal to Atman. That body, mind and speech are all material corresponds to the Samkhya view according to which they are all evolved from Prakrti. The four kinds of Ahamkaras: Vaikarika, Taijasa, Bhutadi and Karmatman remind us of the four bodies in Jainism: Aharaka, Vaikriyika, Taijasika and Karmana; the two lists are in such a close agreement that it (p. 72:) cannot be a mere accident. In explaining the phenomenon of samsara, the karmic matter plays the same part in Jainism as Maya or Avidya in the Vedanta system. Karma is a subtle matter which inflows into the soul when the soul has been a recepticle for it under the influence of attachment and aversion. The karma doctrine, as an aspect of Jaina notion of matter, is a complex and elaborate subject by itself; still I would say here passingly that no substantial similarities of this Karma doctrine are known to me in any of the Indian systems. 58 4. THE DOCTRINE OF THREE UPAYOGAS.-The soul is constituted of the manifestation of consciousness which is in the form of knowledge or cognition and which flows in one of the three channels: inauspicious, auspicious or pure (1, 9; II, 63). 1 The Jaina commentators give its etymology thus: purana-galananvartha-samjnatvat pudgalah etc. (Rajavartikam, p. 190). The Buddhist etymology runs thus: punti vuccati, tasmim galantiti puggala (PTS. Pali English Dict. under Puggala). The definition puranad galanud etc pudgalah paramanavah as given in Visnupurana agrees almost with the Jaina idea (Nyayakosa, p.502). 2 Mrs C.A.F.Rhys Davids says, "we do not know when this oddly ugly word pudgala, puggala came to be substituted for the older purisa or pulisa, or purusa"- etc. See Festschrift Morritz Winternitz, Leipzig 1933, p. 158. 3 The Pali parajika is also traced back to paramciya 'which was probably a technical term with the Jainas and perhaps other Schools before it was adopted by Buddhists and applied to their own regulations'-E.J Thomas: Festschrift M. Winternitz. p. 163. 4 See Tattvasamgraha, verses 336-349, Intro. p. cix. 5 Samkhyakarika 25 etc.; Samkhyapravacanasutra (Allahabad 1915) p. 250 etc.; Max Muller: Six systems etc. p. 320. 6 Windisch reviewing Glasenapp's Die Lehre vom Karman in der philosphie der Jains nach den Karmagranthas dargestellt, Leipzig 1915, remarks ""The doctrine of Karma is a central dogma of the Indian religions' says H. V. Glasenapp at the beginning of his foreword, but in no Brahmanic or Buddhistic work is it so extensively used as in the Jaina philosophy. Therein was the peculiar worth of the Karmagranthas. And it is clear that the technical terminology of the doctrine is taken from the old Siddhanta." der Sanskrit philologie., in the Grundriss.) (Geschichte

Page #102
Introduction A being of inauspicious manifestation of consciousness is steeped in sensual pleasures and passions, is given to false scriptures, evil intentions and wicked works, is cruel, and goes astray (II, 66). The inauspicious one is a cause of sinful karmic influx (II, 64; III, 45). Under the influence of this upayoga the soul wanders for long as a low graded human being, a sub-human being and a hellish one subjected to thousands of miseries (I, 12)... The auspicious manifestation of consciousness is characterised by devotion to God, ascetic or preceptor and by the practice of philanthropy, virtues, fasts etc. (I, 69) and by compassion towards all the living beings (II, 65). It incurs only the meritorious influx of karmas for the soul (II, 65; III, 45). It leads the soul to heavenly pleasures; and even if one is born as a sub-human, human or divine being there are plenty of pleasures of senses (1, 11, 70). A monk with Subhopayoga shows a respectful behaviour towards elderly monks, offers instructions on faith and knowledge, maintains students, and helps co-monks without causing harm to any living beings (III, 47-8). Immunity from the contagion of the above two upayogas is the characteristic of pure manifestation of consciousness which is not open to karmic influx (II, 64; III, 45) and leads to the annihilation of all the miseries (II, 89). The soul with this upayoga develops religious experience (dharma), which is a spiritual state of transcendental, self-born, super-sensuous, unparallelled, indestructible and infinite happiness and omniscience (I, 13-4). In Suddhopayoga the physical pains are no more, and one knowing the nature of reality is above attachment and aversion; in fine he is equanimous (I, 7, 78). COMPARISON WITH SAMKHYA GUNAS ETC.-The condition of Suddhopayoga is not to be sought in the round-of-rebirths, as it belongs to liberated souls who are completely immune from auspicious and inauspicious states of consciousness which characterise the pious and impious beings in this world. [p. 73:] The socio-ethical aspect of this doctrine is so apparent that one is tempted to compare it with the doctrine of three gunas of the Samkhya system, which in their both classical and popular aspects have been used for explaining the socio-ethical inequalities; perhaps Bhandarkar referred to this very similarity. The similarity is very striking, but the dissimilar details should not be ignored. The three gunas are the constituents of Prakrti and not of Purusa, the spirit, who has come to look upon himself by mistake as their agent; sometimes they are looked upon as limitations through which the absolute becomes the individual soul. This fascinating Samkhya terminology has influenced later Vedanta represented by works like Pancadasi where Prakrti plays the role of Brahman's reflection possessed of three gunas, elements of good, indifferent and bad, corresponding to three kinds of actions. There is similarity between upayogas and gunas so far as their moral effects are concerned. As distinguished from the Samkhya view of gunas, the upayogas belong to the spirit or the Jiva according to Jainism; Suddhopayoga 1 Samkhyakarikas 53-4; Anugita xiv 36 etc.; Keith: Samkhya system p. 34. 2 Collected works Vol. II, p. 242. 3 Svetasvataropanisad I, 3 and Keith: Samkhya System p. 34. 4 Max Muller; Six systems etc. p. 334. 69

Page #103
.70 Pravacanasara though comparable with sattva is not a positive spiritual something, but only immunity from the remaining two upayogas; in the Samkhya system, gunas are the ingredients of Praksti, which in turn represents an equipoise of gunas; but in Jainism upayogas are manifested by the soul because of its being associated with karmic matter. 5. THE THEORY OF OMNISCIENCE.-Really speaking the soul (atman) is the knower and essentially an embodiment of knowledge (II, 35; I, 28 etc.). Knowledge is the self, and knowledge cannot subsist anywhere else than in the self; self and knowledge are coextensive, neither less nor more (I, 23); if the self is smaller, then knowledge being insentient cannot function; if larger, it cannot know in the absence of knowledge (I, 24-5). In a sense however the self can be taken as wider than the self (I, 29), because it has other characteristics like sukha, virya etc. In view of its being an embodiment of knowledge, the soul is capable of knowing itself, other objects than itself and the combinatory products of the two (1, 36). But this essential knowing ability of the soul is crippled because of its long association with karmic matter in the form of knowledge-obscuring etc.); and it has come to possess the sense-organs (I, 55; II, 53). The senses are material in nature (paudgalika) and hence foreign to the real nature of the soul. Whatever is apprehended through the senses is indirect (paroksa), because the soul is not directly apprehending the object of knowledge; that would be direct apprehension (paccakkham vinnapam) when the soul apprehends all by itself without the aid of senses (I, 56-58). The sense-perception is graded and mediate (ajugavam and parokkham), because it has four stages: outlinear grasp (avagraha), discrimination (iha), judgment (avaya) and retention (dharana) (1, 40). [p. 74:) After manifesting pure consciousness when the soul becomes free from knowledge-obscuring, conation-obscuring, obstructive and deluding karmas, it comes to be self-constituted and possessed of omniscience (I, 15-6). This omniscience is supersensuous; therein the apprehension of the objectivity takes place directly by the soul without the aid of sense-organs; there are no sensational stages, but the apprehension is sudden and simultaneous; it is endowed with the potencies of all the senses together as it were; and there is nothing that is not visualised in omniscience. (I, 20-2). The omniscient knows and sees the whole world, the variegated and unequal objectivity of the present or otherwise, neither entering into nor entered into by the objects of knowledge, just as the eye sees the objects of sight (I, 27, 47). Omniscience operates on the objects, just as a sapphire thrown in milk pervades the whole of it with its lustre; omniscience is ubiquitous in its functions, and therefore the omniscient is called omnipresent; and all the objects are within his knowledge (I, 28-31, 35). The external objectivity does not affect him, though he sees and knows everything completely (I, 32). It is the supernatural characteristic of omniscience that therein are visualised all present and absent modifications of all those types of substances as if in the present (I, 37-39). Omniscience being an extra-sensory form of knowledge (atindriya-jnana) knows any substance with or without space-points, with or without form and those modifications which have not come into existence and those that are destroyed (I, 41). It is also called ksayika-jnana, because this knowledge is the result of the destruction

Page #104
Introduction of karmas and does not involve fresh karmas (I, 42, 52). Omniscience is the only knowledge worth the name, because its apprehension is simultaneous and sudden; a single substance has infinite modes, and infinite are the classes of substances: so to know one is to know all and to know all is to know one; it is impossible to exhaust them if they were to be known one after another; thus omniscience is the only knowledge that can really grasp the objectivity (I, 48-51). The development of omniscience is necessarily accompanied by that of perfect or absolute happiness (1, 59, 19); there is no trace of misery, since the destructive karmas are all exhausted (1, 60). As the sun has light and warmth, so the Siddha, the liberated soul, has absolute knowledge and happiness (I, 68). This happiness is independent of everything, and hence eternal; it is not physical but spiritual (I, 65). It should be completely distinguished from the pleasures of senses after which all the worldly beings are so much enamoured; the pleasures of senses are miseries in disguise, because they are dependent on something else, amenable to destruction, terminable, a cause of bondage and dangerous (1, 63-4, 76). SOME SIDE-LIGHT ON OMNISCIENCE.--This doctrine of omniscience will have to be approached and evaluated from metaphysical, psychological and religio-mystical veiw-points; and it has to be understood in the light of other corelated tenets of Jaina philosophy. The soul or spirit is essentially a knower and an eternal embodiment of knowledge as distinguished from the Nyaya school where knowledge, though belonging to the eternal (p. 75:] self, is not in itself eternal but disappears like any other act;1 in the transmigratory condition this ability is crippled by karmas; so in the pure condition the soul must be a knower par excellence; and this knowledge will have to function irrespective of temporal and spatial limitations so patent in the process of human perception. Further the objectivity is a huge complexity with manifold modifications some present and some absent. Such a complex object of knowledge cannot be justly comprehended in its entiriety by a mediatory process of knowledge. So, if this complex objectivity is to be thoroughly and immediately grasped, the soul must directly visualise it; that is possible only in omniscience, when the soul is completely free from all hindrances. Sense-organs are, after all, material adjuncts of the soul incurred by it as a consequence of karmas; so according to Jainism the knowledge received through senses, unlike in the Vaisesika system where it is called pratyaksa and explained as the contact between the senses and the objects of knowledge, is indirect or mediate, because the objects are not known directly and straightway by the soul or self. Thus the senses are the means of empirical knowledge which is conditioned by the limitations of time and space, which is liable to environmental and perceptual errors, and which has stages in its process of knowing. Reliable knowledge worth accepting as authoritative is possible only when the self directly knows the objectivity without the mediation of senses; and that is the condition of omniscience. The possibility of omniscience can be inductively proved: Men of different degrees of intelligence and knowledge are found in this world; what is beyond the grasp of one might very easily be understood by the other; 1 Max Muller: Six Systems etc., p. 559.

Page #105
72 Pravacanasara some men have some of their senses more alert and sharp than usually possible; all this means that there is the possibility of the presence of different degrees of knowledge according to proportionate subsidence and destruction of knowledgeobscuring karman. Then that condition of the liberated soul, where all the karmas are tracelessly annihilated, will have to be accepted as a state of unlimited knowledge which is the very nature of the self. In the religio-mystical experience the self when freed from karmic fetters is itself the Higher self; it is a condition of absolute knowledge which is the same as absolute happiness for which there is no parallel in this world. Knowledge and happiness are the two sides of the same shield of liberation, nay they are identical. What Vedanta puts negatively Jainism puts positively: the former links nescience with misery and the latter omniscience with eternal bliss; the Vedanta annihilates nescience by submerging the individual into the Universal, while Jainism says that the individual itself becomes universal, still each retaining its separate individuality, with this omniscient bliss, when stripped of its karmas. The omniscience is possessed by Jaina prophets like Mahavira and by all the liberated souls. OMNISCIENCE OF Varuna.-Leaving, aside the peculiar back-ground of this doctrine in Jaina philosophy, the conception of all-knowledge is a legitimate claim of human mind. Some tinge of omniscience is associated (p. 76:] with the Vedic god Varuna. The all-encompassing blue vault above is the natural basis of Varuna; the sun, the eminent luminary of the sky, is his eye, his golden winged messenger; the sky can be seen from everywhere, especially so with nomadic Aryans who spent much of their time on open grounds, and so Varuna sits looking on all; and he easily detects the violations of his laws by men. The sky is ever reflected in the great ocean, so Varuna is said to go in the ocean. This ubiquitous character of Varuna brings him some tinge of omniscience, so he is said to be a witness to the flights of birds in the sky and to the path of ships in the ocean. This is physical omnipresence with a moral purpose and does not indicate any metaphysical or psychological implication; that is why perhaps this idea is not seen to be continued in later literature. UPANISADS ON OMNISCIENCE.-The conception of omniscience in Upanisadic philosophy has to be sought under the idea of Brahman. Through the course of Indo-Aryan literature, from Kgveda to the last stratum of Upanisads, the word Brahman, both neuter and masculine, has passed through various vicissitudes of meaning; once the word signified prayer, and later on the potential power in prayers and other holy acts; and further Brahman as the limitless power at the basis of all existence was an easy step; but synthetically taking into consideration the culminating point, the Brahman has both anthropomorphic and noumenal characteristics. In the beginning he is identified with various elements, and later he is conceived as bliss and light and ultimately the Real of the real. Brahman is the cosmic base, or the world-ground as Hume puts it, of all phenomena which are merely his various aspects. Brahman is everything, it is permeation, it is identity; besides him there 1 Macdonell: Vedic Mythology pp. 22 etc. 2 Belvalkar and Ranade: History of Indian Philosophy, Creative Period, pp. 351 etc.

Page #106
Introduction 73 is nothing real. The phenomenal is a part of the Real, but only a fragment of the totality of the real'. This searching insight of the Upanisadic philosophers has brought them to a peculiar stand of awareness: whatever is around the subject, the phenomenal world including the subject, is illusory; and what is noumenal, the Brahman, is unknowable, and it is truly beyond expression. When the limited individual, realizing himself as one with the cosmic spirit viz., Brahman, knows this, he knows everything in fact. The omniscience or all-knowledge, according to Upanisads, would come to mean the complete negation of nescience, the cosmic illusion, by fully grasping the underlying reality, the Unity. This omniscience is Brahman-knowledge for which senses, thought and instruction are no means at all; it is a state of the supreme bliss of Turiyavastha. The Vedantic Brahman has no appreciable individuality in a finite sense; he is an all-embracing and all-pervading individuality; or better the cosmic principle standing for all that exists, is intelligent and is bliss; with the monist it is unique with no second; and with Samkara whatever else that appears to be besides him is simply a figment of nescience. In this Vedantic conception which is thoroughly idealistic, the [p. 77: objectivity is not outside the knower; while for Jaina omniscience, there is a complex external objectivity infinitely extended over both time and space which the omniscient has to visualise as easily as the eye does the object of sight. In Jainism, because of its notion of pluralism of spirits, the self retains its individuality even in the stage of omniscience and eternal bliss, while in Vedanta Brahman is all with no scope for individual spirits. In Vedanta Brahman, who is one without a second, is alone omniscient, while in Jainism many spirits might function as omniscients mutually interpenetrating without any conflict. In all this the realistic tone of Jainism is quite apparent. OMNISCIENCE ACCORDING TO BUDDHISM.-Buddhism has claimed omniscience for Buddha, and Santaraksita holds that Buddha's omniscience is justified because of the correctness and validity of the doctrines propounded by him, because Buddha was free from the veil of suffering, and because he had destroyed the veil covering the transcendental truth. The unbounded compassion of Buddha even to a sudra is a characteristic of his omniscience. Men ordinarily know only the general, while Buddha knows all the particular details. When Buddha sees them he is not stained by dirty contacts; he sees them keeping his mind untainted. His mind is endowed with super-normal excellence, so he sees everything clearly. So far as the personalistic note is concerned Jainism and Buddhism agree in the interpretation of omniscience, and their respective teachers are claimed to be omniscient. The Jaina claim of omniscience, however, for Mahavira that he was 'omniscient, all-seeing and possessed of complete knowledge and sight; that whether walking or standing, asleep or awake, knowledge and insight were continually present' has been ridiculed by Buddhists. Buddha's claim of omniscience is of a slightly different character: he remembers past lives as far back as he wishes; he can see the death and birth of beings according to their karmas; and as a result of the destruction of asava he has attained, in this life, 1 Hume: Thirteen Principal Upanisads, Intr. p. 37.

Page #107
74 Pravacanasara a free mind and knowledge. All the Jaina implications of omniscience cannot be read in Mahayana Buddhism, especially Sunyavada and Vijnanavada, because both of them are idealistic as opposed to Jainism which is realistic. The soul in Jainism being the sole knower can claim omniscience as its legitimate essence, while the momentary stream of consciousness in Buddhism can never be a substantial substitute for the Jaina soul. The omniscient Tirthakara has round about him the complex object of knowledge (including his self) with manifold modifications extending over three times and infinite space: but according to Vijnanavada there is nothing in this world besides the chain of consciousness. Thus the Vijnanavada, if I would say like that, comes round to Upanisadic monism; and omniscience simply amounts to self-knowledge, because nothing exists beyond vijnana. And Buddha is claimed as omniscient, because that would give infallibility to his utterances, KUMARILA'S ATTACK ON OMNISCIENCE.--Kumarila has adversely [p. 78:] criticised the doctrine of omniscience; so the Purvamimamsa view is worthy of note; and it will have to be studied in the context of some of the special tenets of that school. With the Purvamimamsa Vedic injunctions are of the highest authority; the performance of the sacrifice is the highest duty which when performed gives rise to some unprecedented cosmic potency (apurva), 'a potential after state of acts", which brings about all the fruits for the performer of the sacrifice. These tenets cannot allow any one to claim omniscience for the simple reason that if any one were to be omniscient outside the Vedic fold, his words would be looked upon as infallible and the Vedic authority would be questioned. Kumarila says that the human being might see only the general aspect of things, and hence it is not possible to believe that a man can see all things in all places and of all times. The omniscient will have to be a dirty being, because, being necessitated by the function of seeing, he will have to come into contact with so many dirty things. There is a limit to visionary or knowing ability, and it cannot be stretched beyond that; so none can be able to see things which are supersensuous. None of the five proofs can justify any one's omniscience. The so called omniscients do not agree among themselves; their words are against Vedas whose authority is unquestionable; and no omniscient is ever come across by anybody: so omniscience is an impossibility. The all-knowledge attributed to Brahman means only self-knowledge. This attack of Kumarila has twofold handicaps: first, his hands are tied down by the above tenets of his school, and secondly, he has not distinguished sense-perception from omniscience; he attacks omniscience as if it is sense-perception intensified and magnified. Kundakunda has plainly told us that senses have no part to play in omniscience; it is the spirit, being a knower by nature and essentially constituted of knowledge, that comes. face to face with the complex reality, and comprehends it immediately and simultaneously in its entirety with no effort on his part and with no effect on his spiritual constitution. 1 See E. J. Thomas: The History of Buddhist Thought, p. 148. 2 Tattvasamgraha, G. O. S. xxx, pp. 815-936, Intro. pp. 45-50, 153-6 and 62-4. 3 Slokavartika verses 111 etc.

Page #108
Introduction OMNISCIENCE ELSEWHERE AND OMNISCIENT BLISS.--The creating Isvara of the Nyaya school is omniscient, because the doer or karta must-know his actions with their causes, and the universe being an object of knowledge must be known by somebody. Partial counterparts of and similarities with this notion might be detected in the Alaukika-pratyaksa of the Nyaya school and in the Samadhiaprajnata meditation and some meditational achievements of the Yoga school. There is another aspect of omniscience emphasized by Kundakunda that it is a spiritual state of eternal bliss. It is essentially the spiritual happiness; the senses have no scope there, for their happiness or pleasure is not independent as it is contingent on the conjunction of two entities. If it is once realised there is no end to that. It is attainable only after the destruction of various hindering karmas. In this state knowledge and bliss are identical, because both of them are identical with the self. This condition is possible for a Tirthakara and a Siddha. It is to be aspired after by religious aspirants. This state can be happily compared with, so far as its reference to [p. 79:] an individual is concerned, the Jivan-muktavastha of Samkhya and Vedanta, 1 in which Atman has been Brahman but is waiting till the journey of the mortal body is over and the upadhis are mitigated; in this condition there are no pains, no actions good or bad.2 So far as its blissful aspect is concerned, it is similar to Upanisadic Turiyavastha where self-conscious bliss is attained. 3 This state of Brahmananda is set forth in Taittiriyopanisad with an attempt to measure the bliss with empirical standards; we get there the perfect identity of Brahman and Atman, and in the end there is a classical passage recording the ecstatic echo of the aspirant who is one with Brahman. This aspect of omniscience, in fact, partly encroaches on the realm of religious mysticism. OMNISCIENCE COMPARED WITH RADHAKRISHNAN'S RELIGIOUS EXPERIENCE. This spiritual life of omniscience and omnibliss is almost exactly the same as what Radhakrishnan calls Religious experience.4 It is a positive spiritual state of selftranscendence; there the individual acts by his whole being, by the totality of his faculties and energies; it is not the result of unconscious perversion but of spiritual superconsciousness;there is the response of the whole to the whole; and therein 'thought and reality coalesce and a creative merging of subject and object results'. This religious experience is full of joy and peace. But there is a point of difference: this religious experience, according to Radhakrishnan, is a temporary state and not exercised continuously at the level of everyday experience, while omniscience when once attained cannot be parted with, because it is the essential manifestation of the entire spirit. "The soul of man' as Joad puts it is like a chrysalis maturing in the cocoon of matter from which one day it will burst forth and spread its wings in the sun of 1 Samkhyakarika 67. 2 Belvalkar: Basu Mallika Lectures pp. 66-8. 3 Ranade: Constructive Survey of Upa. Phil. pp. 335 etc. 4 An Idealistic view of Life pp. 84 etc., also Counter Attack from the East by C. E. M. Joad pp. 79 etc.

Page #109
76 Pravacanasara pure reality'.1 This direct spiritual experience is a self-guaranteed vision and hence accepted as the foundation of religion; that is exactly the reason why Jaina and Buddhist prophets are claimed to be Sarvajnas. NECESSITY AND PROOF OF OMNISCIENCE.-This doctrine of Sarvajnata has been a bone of contention between different schoolmen; the problem is twofold: first, whether omniscience is humanly possible, and secondly, whether so and so is omniscient. The Indian philosophical systems that accept Veda as a self-guaranteed authority have totally denied the first part and partially the second. Jainism and Buddhism, with whom Veda has never been an authority perhaps for racial and geographical reasons, accept the first part but differ among themselves on the second point: that is but natural. They have struggled hard to prove and to establish the omniscience of their (p. 80:] respective prophets, for on that depended the very life and death of their systems; it was the omniscience that could give infallibility to their prophets and therefore automatically to their scriptures that constituted the utterances of these prophets. A good deal of literature has grown round this topic. With Kundakunda sarvajnata is a dogma, a religious heritage and an essential part of the doctrine he represents; he has not tried to prove it logically, perhaps it was not needed in his days. The Nijjuttis show the traces of the logical approach to the subject, but the definite period of polemic logic in Jaina literature, so far as the existing Jaina works are concerned, begins with Samantabhadra (circa 2nd century A.D.); this period almost corresponds with the adoption of Sanskrit by the Jainas which was more convenient for polemical style. Umasvati is the first Jaina author to adopt Sanskrit; in his Tattvarthasutra he describes omniscience (I, 10, 11, 29) on the same lines of Kundakunda, but he does not attempt to prove it. The relative chronology of Jaina authors requires that Umasvati might have flourished somewhere between Kundakunda and Samantabhadra. Samantabhadra tries to prove the possibility of sarvajnata; perhaps he has in view some attack either by Carvaka or Mimamsa on the Sutras of Umasvati. Samantabhadra's verses about Sarvajnata have been looked upon as profound, full of meaning; and all the following authors, right upto the end of middle ages, have tried to prove the possibility of Sarvajnata almost on the very capital of Samantabhadra's arguments. The subject has been discussed with great zeal for centuries together by some of the greatest logicians that the Sanskrit language has ever come to be handled by.2 1 This statement of Joad reads like a gatha of Kundakunda rewritten. It only means that in the interpretation of Reality the denominational religions, with which our relations are determined by the accidents of time and place, disappear into one Religion of transcen dental experience of the Real. 2 It would not be out of place, if I give here references to various important discussions about Sarvajnata, in Indian Literature, arranged according to relative chronology. Really the logical discussion about Sarvajnata begins with Samantabhadra (c. 2nd century A. D.) who tries to establish Sarvajnata in his Aptamimamsa, verses 5-6. Siddhasena, who is undoubtedly later than Kundakunda, who flourished possibly after Samantabhadra, and who is generally assigned to the end of the 6th century A. D. (or even a century or two, I think, he might be earlier), in his Sanmati-prakarana (Ed. Ahmedabad 1930), 2nd kanda, discusses about Kevalajnana, the same as Sarvajnana or Sarvajnata, particularly with the background of the Svetambara canon in view. From some verses quoted by Anantakirti

Page #110
Introduction 6. [p. 81:] THE ATOMIC THEORY.-Matter (pudgala) is a permanent substance belonging to non-sentient class of substances (II, 35). It is of various kinds, concrete and amenable to sense-perception; colour, taste, smell and touch are found in matter from the finer molecule to the gross earth (II, 39 etc.). The matter is either in the form of primary atoms (paramanu) or aggregates (skandha); these aggregates are the lumps of primary atoms. The primary atom has no space-points, i.e., it has no spatial extension; it is the unit of the space-measure, and it cannot be perceived by senses. Primary atoms being arid (ruksa) or cohesive (snigdha) come to form aggregates. Points of aridness or cohesiveness of an atom because of transformation, increasing by one from one onwards, attain infinity. Atoms form aggregates because of their points of aridness and cohesiveness; so atoms whether arid or cohesive, whether having odd or even points, form aggregates when there is the difference of two points, the minimum point being excepted. To explain and illustrate: an atom of one point of cohesiveness or aridness cannot be a party in the aggregatory process; an atom of two points of cohesiveness binds with an atom of four points of cohesiveness or aridness; and that of three points with that of five points. Thus the various aggregatory formations are possible (II, 71-5). 77 KUNDAKUNDA'S VIEW STATED.-Kundakunda does not prove his primary atoms but simply describes them; the reason is quite apparent that he is merely in his Brhat-saravajnasiddhi it appears that Dharmakirti might have attacked the word durartha etc. used by Samantabhadra. Patrakesari, who flourished possibly earlier than Akalanka, in his Pancanamaskarastotra, clearly defines Kevelajnana in select words of which akramam (equal to yugapat) reminds us of the attack raised by Siddhasena against the Svetambara canon; he also attempts the proof of omniscience (see verses 4, 18-20 MDJG vol. 13.) The colophon that it is composed by Vidyananda is put possibly by the editor being misled by the identification of Patrakesari and Vidyananda proposed by Dr. Pathak, but it is now proved to be erroneous. Akalanka (circa middle of the 7th century A.D.) in his Astasati, a commentary on Aptamimamsa of Samantabhadra, explains clearly the position of Samantabhadra particularly with Buddhist attack in view. Kumarila (middle of the 7th century) in his Slokavartika (p. 80 etc. Ed. Benares) attacks Buddhist Sarvajnata and Jaina Kevalajnana (verse 141); so far as the attack against the Jainas is concerned he has in view the statements of Samantabhadra and possibly he is acquainted with the view of Akalanka. Kumarila's views have been fully and thoroughly criticised by Santaraksita (705-762 A.D.) in his Tattvasamgraha and by Kamalasila (713-763 A.D.) in his commentary on the same. We find some discussion in Prameyakamalamartanda of Prabhacandra. Vidyananda, in his Astasahasri, which is a commentary on Samantabhadra's Aptamimamsa and completely incorporates Astasati of Akalanka, elaborately quotes from Slokavartika and possibly some other works of Kumarila and Tattvasamgraha of Santaraksita and attacks their views in detail. We find these discussions in his TattvarthaSlokavartika which appears to have been given this name after that of Kumarila's work. Abhayadevasuri in his elaborate commentary on Siddhasena's Sanmati Prakarana discusses this topic at a great length. Later some manuals, too, have been written to prove the Sarvajnata, for instance Brhat-Sarvajnasiddhi and Laghu-Sarvajnasiddhi of Anantakirti (Ed. MDJG, vol. I,) the attacks of which are mainly directed against Kumarila and they are much indebted to various authors from Samantabhadra down to Vidyananda. Besides these sources it is likely that there might be discussion in the works of Sumati, Anantavirya, Vadiraja etc. some of which are lost and some still in MSS. Sarvajnata came to be accepted and discussed only as a religious necessity, but in course of time its psychological aspects also have been developed incidentally.

Page #111
78 Pravacanasara uttering the doctrines enunciated by the omniscient; and they are, as tradition would require, above any proof. Matter exists either in gross aggregates or fine primary atoms; an aggregate is a perceivable fact, while a primary atom, which represents a stage beyond which there is no possibility of further bisection, is beyond the ken of ordinary perception; only the super-normal perception can visualise it. A primary atom, as we gather from other works of Kundakunda, is the ultimate, indivisible unit of matter. It is eternal, unsounding, occupying one space-point and endowed with touch, taste, smell and colour; it is the cause of four elements (dhatu), and it is characterised by change (parinama-guno). Every primary atom has only one taste, one [p. 82:] colour, one smell and two touches or contacts.2 With this description of paramanu, it is possible to attempt a proof of atomic existence as partly done by Umasvati and others. It is clear from this description that the primary atom is not an ideal postulate like the geometrical point; it is essentially matter possessing the characteristics of matter or pudgala. There is this fundamental difference between Jaina primary atoms and the Vaisesika atoms: the former are of one kind, but the latter are of four kinds corresponding to four elements: earth, water, fire and wind. Attempts to conceive a visible entity like a mote in the sun-beam compared with the tertiary atom are seen in Nyaya-Vaisesika texts, but they are conspicuously absent in Jaina works. The Jainas and Vaisesikas agree in holding that an atom is beyond sense-perception. KUNDAKUNDA ON ATOMIC INTERLINKING.-About atomic combination into aggregates Kundakunda gives the Jaina theory which is unique by itself. The primary atoms, we have seen, have taste, smell, colour and touch. It is this touch or contact whether cohesive or arid (snigdha or ruksa) that brings about the atomic combination. There are points or degrees (amsa) of cohesiveness or aridness which decide the compatibility or otherwise of two combining parties. A primary atom whether cohesive or arid forms an aggregate with another whether arid or cohesive on certain conditions: between the two combining parties there must be a difference of two degrees in the odd or even series of degrees of aridness or cohesiveness; but a paramanu possessing only one degree of aridness or cohesiveness, cannot 1 See Pancastikaya 84 etc. and Prof. Chakravarti's notes thereon (SBJ III pp. 82 etc.); the gatha 85 has something like the Vaisesika doctrine in view, but the use of the word dhatu, for elements, is more a Buddhistic technical term than the Vaisesika one; See also Niyamasara, 25. 2 There are five kinds of tastes: bitter, sour, pungent, sweet and astringent, of which a paramanu has only one. There are five colours: black, blue, yellow, white and red, of which a primary atom has only one. Smell is of two kinds: agreeable and disageeable; a paramanu can be one or the other. There are eight kinds of contacts: soft and hard (mydu and kathina), heavy and light (guru and laghu), cold and hot (sita and usna) and cohesive and arid (snigdha and ruksa, also rendered as smooth and rough). The first two pairs are not possible in the case of a paramanu; of the remaining it will have two contacts., and the pairs might be arranged accordingly; a paramanu can be cold and arid, cold and cohesive, hot and arid, and hot and cohesive (See Tattvarthasutra V, 23, with Bhagya and Sarvarthasiddhi, and also Pancastikaya 84-8) 3 The possibility of change by increase or decrease in the degrees of aridness or cohesiveness in an atom owing to internal and external causes (?) is also accepted (See Gommatasara, Jivakanda gatha 618).

Page #112
Introduction 79 be a party to the formation of an aggregate. In the aggregate the one of higher degree absorbs the one of a lower degree. Thus the atomic aggregation is an automatic function resulting from the essential nature of paramanus. 'A crude theory', Dr. B.N. Seal remarks on this atomic interlinking, 1 'this, of chemical combination, very crude but immensively suggestive, and possibly based on the observed electrification of smooth and rough surfaces as the result of rubbing'. The Nyaya-Vaisesika position is different, according to which it is the will of God, the creating agency, that produces motion in the atoms; and so they (p. 83:] combine into dvyanukas or binary atoms, three of which go to form a tryanuka or tertiary one and so forth, till masses of earth, water, fire and air are produced. It is this theistic position that gives altogether a different turn to the Nyaya-Vaisesika atomic theory. The later Nyaya-Vaisesika ideas and hair-splitting discussions about dvyanukas and tryanukas have no place in Jaina exposition. ATOMISM ELSEWHERE.-In the Vedantic cosmology there is no place for real atoms, because their acceptance would not be consistent with the uniqueness of Brahman. The word anu is known to Upanisads, but it stands for what is infinitesimally small and has nothing to do with the indivisible ultimate unit of matter. It is only some Buddhists that accept eternal atoms corresponding to four elements like the Vaisesikas; Vijnanavadins, however, when they deny the reality of substance, cannot accept real atoms. The Jaina paramanu is similar to the atoms recognised by Leucippus and Democritus in its basic conception that it is an eternal and indivisible minute particle of matter, that it is beyond senseperception, that it is made of the same substance, and that there are no four classes of atoms corresponding to elements; but the varying size and form of atoms with corresponding sourness etc. accepted by them is not possible in Jaina conception. The combinatory urge in atoms is due to their degrees of cohesiveness and aridness according to Jainism; but according to Democritus as explained by Epicurus, a primordial motion of atoms was assumed, which function in the Nyaya-Vaisesika is fulfilled by the will of God. These similarities and dissimilarities do not by themselves lead to any chronological results, as they involve other wider issues, however, taking a constructive view of the Jaina atomic theory and comparing it with the Nyaya-Vaisesika one, the Jaina view is much more primitive, and as Jacobi remarks the Jainas 'seem to have worked out their system from the most primitive notions about matter.'2 7. SYADVADA, OR THE THEORY OF CONDITIONAL PREDICATION.--A single substance is endowed with infinite modifications, and there are infinite classes of substances: to know one substance fully is to know the whole range of the object of knowledge; and this is possible only in omniscience. The sense-perception is graded and partial (I, 40, 48-51). A substance is endowed with qualities (or attributes) and modifications; though the substance is the same, it comes to be different because of its passing through different modifications; so when something is to be stated about a substance, viewed through a flux of modifications, there 1 The Positive Science of the Ancient Hindus p. 97. 2 Encyclopedia of Religion and Ethics Vol. II, p. 199.

Page #113
80 Pravacanasara would be seven modes of predication: according to some modification or the other it is stated that a substance is, is not, is indescribable, is and is not, is and is indescribable, is not and is indescribable, and is, is not and is indescribable (II, 22-3). SIDE-LIGHT ON THE BACK-GROUND OF SYADVADA.--This is the famous Saptabhangi or Syadvada of Jainism. From the way in which Kundakunda has described this Syadvada one thing is clear that the doctrinal elements, which have led the Jaina philosophers to enunciate such a seemingly (p. 84:] self-contradictory theory of conditional predications, are already present in Jainism. The object of knowledge is a huge complexity constituted of substances, qualities and modifications, extended over three times and infinite space, and simultaneously subjected to origination, destruction and permanence. Such an object of knowledge can be comprehended only in omniscience. The senses are the indirect means of knowledge, and whatever they apprehend is partial like the perception of an elephant by those seven blind persons. The ordinary human being cannot rise above the limitations of his senses; so his apprehension of reality is partial, and it is valid only from a particular view-point: this leads to the Nayavada of the Jainas. When ordinary human knowledge is partial, a new method of stating our approach to the complex reality had to be devised, and that is Syadvada, the doctrine of conditional predications. Thus the doctrine is a direct result of the strong awareness of the complexity of the object of knowledge and of the limitations of human apprehension and expression. The substance is subjected to a constant flux of modifications, and we always look at it through one modification or the other, present or absent. When we are looking at its present modification, we should not absolutely deny the past or future ones: this peculiar position, leads us to conditional affirmation, conditional negation and conditional indescribability, which by their combination give rise to seven possible statements.1 Kundakunda makes it clear that Syadvada is postulated because of this eternal flux of modifications. SYADVADA IN HIGHER AND LOWER KNOWLEDGE.--Students, very much imbued with the spirit of Vedanta, have always looked upon this approach to reality as a process of uncertainty and indefiniteness of knowledge; and a question is very often raised whether Syadvada refers to Higher knowledge or to lower knowledge or to both. If it refers to Higher knowledge, then Jainism is a quagmire of uncertain statements which lead to nowhere; if it refers to lower knowledge, then Jainism has not reached the plain of Higher knowledge; and if it refers to both, then Jainism, with such a logic of indefiniteness, will more mislead than lead its followers to its religious or spiritual destiny. These alternatives, that might be put forth by the Vedanta, whether accepted or rejected in parts or in toto, appear to be very dangerous. It is necessary, therefore, that the Jaina position should be clearly explained, It must be remembered that the terms Higher knowledge and lower knowledge are imported from Vedanta. According to Vedanta Higher knowledge consists in 1 For a detailed discussion about Syadvada see my article in Jaina Gazette Vol. 26, pp.188-97. 2 In Pancastikaya it is said that the seven Bhangas are possible adesavasena, while in Pra vacanasara, pajjayena du kenavi: practically it means the same, because paryaya or the modification is the essential subject of adesa, the statement of information.

Page #114
Introduction 81 realising the transcendental truth of the identity of the self, after being immune from upadhis, with Brahman for eternity; while lower knowledge consists in the knowledge of the worship of Brahman in his phenomenal state (p. 85:) as a personal deity or so forth.1 As a matter of fact, there is nothing exactly corresponding to this in Jainism, but if at all we try to find counterparts of parallel shade, Higher knowledge might stand for the knowledge of the liberated condition and lower for that of the phenomenal world. Then, in that case, Syadvada is confined to lower knowledge, where the individual knower approaches the reality by means of his senses and through the flux of modifications with which the object of knowledge is invested. But the Higher knowledge is not closed to Jainism: there is the omniscient Tirthankara who directly visualises the reality and conveys to us the nature of Higher knowledge. Thus Jainism gets out of those alternatives. What Vedas are to Vedanta, the Agamas, which are the words of the omniscient, are to Jainism: the validity of their respective scriptures as accepted by them is a dogma with all the schools; and it should not detain us any long to understand the approach of Syadvada and to appreciate its ontological back-ground and epistemological necessity. SYADVADA AND NAYAVADA.--A thing, or the object of knowledge, is anekantatmaka, i.e., of infinite characters that can be analysed and grasped individually; and this is the function of Nayavada. Nayas thus reveal only a part of the totality, and they should not be mistaken for the whole. Because of this infinitefold constitution of a thing, there shall be infinite Nayas, and the same can be classified under broad heads as seven, two and so forth.2 As Akalanka defines, Naya is a particular approach of the knower (nayo jnatur abhiprayo). A synthesis of these different view-points is a practical necessity; therein every view-point must be able to retain its relative importance; and this is fulfilled by Syadvada which 'consists in seven vocal statements, limited by the clause may be (syat) affirming, or denying, or both affirming and denying (whether simultaneously or seriatim) this or that quality or characteristic of a substance, with reference to its own, or foreign, or both own and foreign quaternion (dravya, ksetra, kala and bhava) without contradicting other proofs'. Leaving aside the historical consideration, the relation between Sydvada and Nayavada I have stated elsewhere: 'Syadvada is a corollary of Nayavada: the latter is analytical and primarily conceptual and the former is synthetical and mainly verbal. Syadvada will certainly look lame in the absence of Naya doctrine. Naya doctrine without Syadyada has no practical value. Syadvada, in course of the process of assertion, curbs down and harmonises the absolute views of individual Nayas'. 3 1 Max Muller: Six systems etc. p. 215. 2 Tattvarthasutra I, 33; A.B. Dhruva: Syadvadamanjari (Bombay Sk. and Pk. series) notes on verse 28 etc., pp. 276 etc. 3 Jaina Gazette Vol. 26, pp. 191-2; it is not that the Jaina authors have never tried to give other interpretations of seven Bhangas: on the grammatical view of Syadvada, I find, for instance, in Jayadhavala commentary (Sholapur MS. p. 37) an interesting verse like this: kathamcit kenacit kascit kutascit kasyacit kvacit / kadacic ceti paryayat syadvadah sapta-bhanga-bhrt //

Page #115
82 Pravacanasara [p. 86:] NAYAVADA AND SYADVADA TRACED BACK IN JAINA LITERATURE.-- It is already shown that Nayavada and Syadvada are thoroughly consistent with Jaina ontology and theory of knowledge; but this is only a synthetic view. So it is necessary to trace the antecedents and side-links of them in the early Jaina as well as cognate tracts of Indian literature and to try to shed light on the historical back-ground of these tenets. For this line of study it should be remembered that there are certain handicaps inherent in the very preservation of Indian literature; and Jaina literature is no exception. The canon of the Svetambaras, though portions of it can be as old as the 3rd century B. C. or so, has been finally shaped in the middle of the 5th century A. D.; the fragments of the procanon of the Digambaras can be dated a few years earlier than the beginning of the Christian era; both the canon and pro-canon always leave scope for additions and omissions, besides huge portions falling into oblivion, being always preserved in the memories of monks, till a definite shape was given to them by commentators who came much later. Taking these conditions for what they are, the seeds of both Nayavada and Syadvada are to be sought in early literature. The word Naya in the sense of a view-point occurs in the Ardhamagadhi canon of the Svetambaras;1 Prajnapti mentions Niscayanaya and Vyavaharika naya.2 Turning to the pro-canonical literature of the Digambaras, Kundakunda refers to Vyavahara and Niscaya-naya in his Samayasara, Pravacanasara, Pancastikaya and Barasa-Anuvekkha more than once;3 at times he refers to Paramartha-naya, Suddha-naya which appear to me, in the light of the context and other passages, to be equal to Niscayanaya;4 perhaps he admits the possibility of a view which is above these two (paksatikranta);5 and lastly he has in view the possibility of Nayas more than two.6 Umasvati mentions five or seven Nayas.? After Umasvati, Samantabhadra very often refers to Nayas; his discussions being always of a synthetic and non-enumerative character, he does not enumerate seven Nayas. The later authors like Siddhasena, Pujyapada, Akalanka and a host of them discuss these Nayas as given in Tattvarthasutra at times differing among themselves on subtle details.8 Next turning to Syadvada, the word Syadvada, or Saptabhangi 1 See Ardhamagadhi Dictionary, Indore, s.v. 2 Dhruva: Syadvadamanjari noes, p. 303; I have consulted Ardhamagadhi Dictionary and I find that the Nayas like Naigama, Samabhirudha etc. are traceable to Thanamga and Bhagavati; but, as some of these texts are not within my reach I have not been able verify the references of the Dictionary. 3 Samayasara: gathas 7, 12, *5, 27, 46, 47, 48, 56, 59, 60, 67, 84, 98, 360 etc., and 16, *5, 27, 29, 33, 56, 60, 83, 272, 324 etc.; Pravacanasara I, 89 for dravyarthika and paryayar thika I, 19, 22; Pancastikaya 161 mentions niscaya; B.-Anuvekkha 82, 85, 86, 91. 4 Samayasara 8, 43, 11, 12, 14, 141, 272 etc. 5 Samayasara 142. 6 Ibid, 144; it remains a question why we do not find any of the tedhnical names of nayas, excepting perhaps Vyavahara, in the works of Kundakunda. There is a work called Nayapahuda attributed to Kundakunda, but it is not discovered as yet. 7 Tattvarthasutra I, 33, especially the various commentaries thereon. 8 Chakravarti: Pancastikaya Intro. p. 52 etc. and Dhruva's notes referred to above.

Page #116
Introduction 83 is not (p.87:) traced, so far as I am guided by the Ardhamagadhi Dictionary, in the Svetambara canon; but however the seeds of that tenet are there. Bhagavatisutra mentions the three primary predications.1 Prof. A. B. Dhruva says that there is a reference to Syadvada in Sutrakstanga-niryukti, but I have not been able to trace it there: I think he is perhaps misled by the definition of kriyavada etc. in verse No. 118.2 Kundakunda mentions full-fledged Syadvada in Pancastikaya and Pravacanasara, and the former gives the name Saptabhanga.3 There is no explicit reference to Syadvada in Tattvarthasutras; it is said to be implied by the sutra: arpitanarpita-siddheh (V, 32). Later authors like Samantabhadra, Siddhasena, Akalanka, Haribhadra, Vidyananda have fully discussed it in their works. Philosophical evolution needs that Nayavada should come first and Syadvada next; but the references collected here do not warrant any conclusion like that; and even the Jaina authors say that they are the two wings of Anekanta. COUNTERPARTS OF SYADVADA ELSEWHERE DISCUSSED.-Attempts have been made to detect the counterparts of the doctrine of manifold predication in other systems of thought. According to Samannaphalasutta a statement clearly indicating his extreme agnostic attitude is put in the mouth of Sanjaya Belatthiputta that he used to say: 'atthi' ti pi no, 'natthi' ti pi me no, 'atthi ca natthi ca' ti pi me no, 'nevatthi na natthi' ti pi me no. This is considered by some as the forerunner of Syadvada which is the positive form of it as shaped by Mahavira. Prof. Dhruva mentions another view of equivocators who would neither declare anything to be good, nor to be bad, but on a question being put to them on this or that they resort to eel-wriggling by equivocation and say 'I do not take it thus. I do not take it the other way. But I advance no different opinion. And I do not deny your position. And I do not say it is neither the one or the other'. Because it is attributed to 'some recluses and Brahmanas', Prof. Dhruva has concluded that Syadvada, whose erroneous form is given above, had non-Jaina beginnings. I admit the first part that it is a perverted parallel of Syadvada, but the second part that it had non-Jaina beginnings is not guaranteed by the evidences. It is clear that Prof. Dhruva is led to this surmise by the word Brahmana, but the other word 'recluse should not be ignored. He gives the translated form 'recluse', and in all probability the original word must have been 'sramana'. I may have here a digression on the word Sramana. It occurs very often in Buddhistic texts. It means a non-Brahmanic ascetic; Buddha is often addressed by non-Buddhists as Sramana; it designates those who are opposed to Brahmanas, who are casteless, and who do not recognise the Vedas but attack (p. 88:] their superiority. Turn 1 Jaina Sahitya Samsodhaka I, 4; Sanmatiprakarana p. 441, especially the foot-notes on that page and the next. Dhruva's Intro. of Syudvadamanjari p. 77. 2 Suyagadam Ed. by Dr. P. L. Vaidya, Poona. 3 Pancastikaya 14 and 72. 4 Jacobi: SBE. 45 Intro. p. 46; Belvalkar: Brahmasutra-bhasya II, ii, notes, p. 114; and Dhruva: Ibidem Intro. p. 76. 5 See PTS Pali Dictionary under samano. 6 Dutt: Early Buddhist Monachism pp. 64 and 69.

Page #117
84 Pravacanasara ing to Jaina literature, Mahavira is uniformly mentioned as Samane bhagavam Mahavire by the Jaina texts; Pravacanasara throughout uses the word sramana for a monk, and this sense is quite usual in the Svetambara canon; and in South Indian vernaculars like Kannada Sramana or Sravana necessarily means a Jaina.1 The presence of the word 'recluse' in the context therefore, does not allow the conclusion of the non-Jaina origin. The Buddhist passage indicates that it is a perverted view of the Jaina doctrine; something similar to it might have been upheld by Brahmana ascetics as well. Brahmajalasutta mentions a view called Antanantika, which at least in its name appears to be very near Anekanta, and against that the Buddhists propounded the fourfold process or method of exposition (catuskotikah: hoti, na hoti, ca na hoti ca, n'eva hoti na na hoti).2 Even in Jaina texts we do find this fourfold method of exposition in different contexts; for instance, a statement can be true, false, both true and false, or neither true nor false.3 All these parallels merely point out to a method of exposition which must have been current in Magadha perhaps even before Mahavira and Buddha. Some scholars hold that Syadvada comes out as a compromise between certain contradictory utterances of Upanisads that Being alone was true, that non-being alone was all true, neither being nor non-being is the truth, reality must be characterised by neither or both. This opinion perhaps takes it for granted that all the Upanisads are a uniform stratum of literature which is never influenced by the philosophical speculations of the land in which they came to be shaped. It is just possible that various views held by different philosophers, not necessarily Vedic, must have influenced the Upanisadic thought as well. VEDANTIC BEGINNING FOR SYADVADA NOT TENABLE.-Prof. A. B. Dhruva suggests that the Anirvacaniyata-vada of Vedanta has led to the Syadvada of the Jainas as the next positive step. This deduction is based on the supposition that Syadvada had non-Jaina beginnings as proposed by himself on account of its being attributed to 'recluses and Brahmanas'. The deduction is fallacious, because, as shown above, the term recluse, a sramana, preeminently means a Jaina. Anirvacaniyata means that Maya is such a principle that it can neither be called a being nor a non-being, nor both, and hence it is anirvacaniya.4 Maya cannot be predicated in terms of being or non-being; in short it is a negative description, if at all I can call it so, of Maya. It should be distinguished from the conditional statements of Syadvada. It is true that there is some similarity between avaktavya proposition of Syadvada and anirvacaniyata of Vedanta, but the underlying idea is different; in the former (p. 89:] there is an attempt to coordinate affirmation and negation, while the latter wants to escape from both. Anirvacaniyata-vada cannot logically develop into Syadvada, and perhaps even Prof. Dhruva is aware of it 1 A traditional definition, perhaps of sufficient antiquity is preserved in Abhayadeva's commentary on Prasnavyakarananga, and it runs thus: niggamtha-sakka-tavasa-geruya ajiva pamcaha samana / Possibly it means a Magadhan recluse in general. 2 Indian H. Quarterly VIII, p. 721. 3 Dasave yaliyasutta chap. 7; also Acaranga and other texts. 4 Samkhyapravacanasutra V, 54, especially the bhasya of Vijnanabhiksu; see Dasgupta: History of Indian Philosophy Vol. I, pp. 461, 487.

Page #118
Introduction when he calls Syadvada 'as the next positive step'. The logical development of anirvacaniyata-vada, if it is to be conceived irrespective of the dogmatical moorings of one system or the other, would be pure agnosticism; or by making some concession to the dogmas, it will come to something nearer the Sunyavada or Vijnanavada of Buddhism, of which, as Dr. Dasgupta says, partial traces can be seen in Vedanta. SYADVADA AND RELATIVITY.-Half a century before, Darwin's evolution was a conjuring word with us, and today it is Einstein's relativity. The postulates of physicist and philosopher are all upset today by the theory of relativity. It is mainly the theory of physicist; but here we are concerned only with its philosophical bearing. As compared with relativity Syadvada is much simpler and less elaborate, and the reasons are quite apparent; the bounds of human knowledge have become much more wide and the achievements of science more fruitful than what they were some centuries before. The contribution of Syadvada and Relativity to the ultimate outlook on life and its problems, taking into consideration the conditions under which and the age in which they are propounded, is almost the same. To the Syadvadin the existence is a huge complexity; human mind cannot adequately apprehend it, nor can the human speech properly express the same. such absolute and categorical statements are out of court; and all statements are true so far our particular point of view is concerned. This inadequacy of human understanding has led the Syadvadin to the doctrine of omniscience. To the relativist all our terms of expression like right and left, fore and aft, east and west, up and down, high and low, dear and cheap, and many others are relative; they are not the same for all the observers and under all the conditions; so they are not absolute, but merely relative to something. Some idealistic relativists have actually said that we all live in a queer world of ignorance, and there is no mode of testing. Time, velocity, even matter in view of the electrical theory-everything is relative. The other results of relativism are equally startling. As Eddington says, "the theory of relativity has unified the great laws which by their position hold a proud place in knowledge, and yet this by itself is only an empty shell. The reality is in our own consciousness'. Syadvadin is not such a subjectivist; according to him complete knowledge belongs to the omniscient being who cannot have any place in experimental sciences; for him reality exists outside the perceiver as well; but the percipient is too weak to perceive everything irrespective of spatial and temporal limitations, and hence his statements are true relatively, only in particular context. The position of Syadvadin, as distinguished from that of a full-blown relativist, can be thus expressed in the very words of Sir Oliver Lodge "Objective reality exists, but it is we who interpret it. The universe is incapable of being comprehended by any finite being, it must be interpreted; and the way we interpret it depends on ourselves and on our faculties". [p. 90:] The religious dogma of a Syadvadin goes a step further and accepts an omniscient being; but Sir Oliver Lodge says, 'How God perceives it, or what it is in ultimate reality, we do not know'.1 85 SYADVADA AND MODERN PHILOSOPHY.-The aim of Syadvada happily corresponds with the scope of philosophy in modern thought. Syadvada aims to unify, 1 Sir Oliver Lodge: Relativity p. 39 etc.

Page #119
86 Pravacanasara coordinate, harmonise and synthesise the individual view-points into a practicable whole; or 'in the Syadvada' as Prof. Dhruva puts it 'discordant notes are blended so as to make a perfect harmony'. With the advance of specialisation of different branches of knowledge like psychology, metaphysics, theology, epistemology etc. the considerable size and importance of what philosophy once meant are being gradually reduced with a very happy result that philosophy, too, with the time, is taking a new grab; it aims now to unify constructively the conclusions of various branches of knowledge like special sciences with a view to explain the riddle of the universe. Experimental sciences start with certain assumptions like the causal principle etc., but philosophy examines these hypotheses in an abstract manner. Special sciences deal "with some specially selected aspect of the general world, and its conclusions apply to that special aspect alone. Any characteristics which a thing may possess in any other relations or for other purposes are irrelevent. To the psychologist people are their actions; to the physiologist they are more or less efficient organisms; to the chemist they are various collections of elements; to the physicist they are forces in motion. These same people may also be good husbands or good squash racket players, but these aspects of their whole personality are at the moment irrelevent. They may become relevent when the statistician enquires into these sides of their natures".1 Philosophy harmonises all these by examining their assumptions, and in its ideal aspect it aims to find 'one concrete categorical fact expressible in conceptual form'. As to the aim of philosophy, with which I have just compared Syadvada, Joad says, "Philosophy2 consists, in fact, of continual pooling and sifting of the conceptions of philosophers. The more diverse the conceptions, the richer the material to be sifted. None is to be rejected, because, while none is true, none is wholly false". This attitude will surely cultivate tolerance in the earnest struggle for the search of Truth. This sense of relativity of truth is also visible in the methods of scientific research. Aspects or Nayas are after all aspects, however exhaustively they are enumerated. True knowledge, which philosophy aims at, is the knowledge of a whole, a culminating synthesis after every avenue of analysis is exhausted. The function of Nayavada in Jainism is almost the same, so far as the underlying idea is concerned, as that of various special sciences; just as Syadvada harmonises various Nayas, so modern philosophy aims to harmonise the conclusions of different experimental (p. 91:] sciences. Nayas simply analyse and take to bits only a particular aspect, so a process of synthetic expression like Syadvada is necessary to convey the nature of reality. 3 EVALUATION OF SYADVADA.-As Prof. Chakravarti puts it, Syadvada has steered clear of the shallow realism of Carvakas and the ludicrous idealism of 1 J. F. Wolfenden: The Approach to Philosophy, p. 27 etc.; also Joad's Counter Attack from the East pp. 95 etc. 2 For philosophy, substitute Syadvada and for conceptions of philosophers various Nayas: and the comparative position is the same. 3 The exact chronological relation between Nayavada and Syadvada, the grouping of seven or six Nayas under Dravyarthika and Paryayarthika, the coordination or identification of these two Nayas with Niscaya and Vyavahara: these are points which need further study on strictly historical and philological lines.

Page #120
Introduction 87 Nayavadins.1 'Syadvada' says Prof. Dhruva 'is not a doctrine of mere speculative interest, one intended to solve a mere ontological problem, but has a bearing upon man's psychological and spiritual life'. It has supplied the philosopher with cosmopolitanism of thought convincing him that Truth is not anybody's monopoly with tariff walls of denominational religions and the religious aspirant with 'intellectual toleration' which is quite on par with Ahimsa for which Jainism has eminently stood for the last two thousand years and more.3 8. JAINA CONCEPTION OF DIVINITY.--The soul being tainted with karman develops states of consciousness which being auspicious or inauspicious receive karmic influx; and it is this karman that binds the soul and revolves it in samsara. Essential characteristics of the soul are all crippled by the karmic encrustation of eight kinds (II, 95). The soul in this round-of-rebirths is subject to attachment, aversion and other psychic states tinged with passions which occasion further karmas (III, 43). The way out of this samsara consists in Right faith, Right knowledge and Right conduct (I, 6). The first consists in believing in the nature of things or realities as they are, for instance the soul is essentially pure etc.; the second consists in comprehending the whole range of objectivity as preached by Arahantas or from the (p. 92:] Agamas+ (1, 81-2; III, 33 etc.); and the last consists in adopting perfect equanimity after practising the essential duties and penances in an ascetic life that go to stop the influx and exhaust the deposit of karmas. When the soul is free from the four destructive or malignant types of karmas, namely Jnanavaraniya, Darsanavaraniya, Mohaniya and Antaraya, it 1 Pancastikaya Intro. p 85. 2 Syadvadamanjari notes p. 272. 3 Syadvada or Saptabhangi attracted the attention of Orientalists mainly because Brahma Sutra of Badarayana contains a sutra na ekasminnasambhavat II, ii, 33, which really contains an attack against Anekantavada of the Jainas, and the spirit of the sutra has been consistently immortalized by a host of commentators like Sankara, Ramanuja, Vallabha and others. It is not possible to say exactly the Jaina definition which Badarayana had in view; but in all probability the Jaina definition contained a word ekasmin, and it was perhaps a forerunner of such definitions now met with in Jaina commentaries: praenavasad ekasmin vastuni avirodhena vidhi-pratisedha-vikalpana saptabhangi (Rajavartika p. 24), or the anonymous verse whose source I have not been able to trace but which is quoted by Jayasena in his tika on Pancastikaya: ekasminnavirodhena pramana-naya-vakyatah / sadadi-kalpana ya ca saptabhangiti sa mara // Almost all manuals on Jainisum contain some discussion about Syadvada, so an exhaustive bibliography is beyond the scope of this foot-note. Before one actually begins the study of Jaina technical works on Syadvada the following books can be read with advantage. Jacobi's paper "The Metaphysics and Ethics of the Jainas'; Chakravarti: Pancastikaya, Philosophical Introduction (SBJ III); Dasgupta: A History of Indian Philosophy Vol. I, Chapter on Jainism; Radhakrishnan: Indian Philosophy Vol. I, Chapter on Jainism; Dhruva: Syadvadamanjari Intro. & Notes. Important texts etc. have been noted by Prof. Dhruva in his Introduction and notes. 4 Importance attached by the Jainas to their Agamas can be seen from the third book of Pravacanasara.

Page #121
88 Pravacanasara manifests pure consciousness and becomes self-sufficient (1, 15); the pure self is realised, and all the developments of consciousness like agency, means, action and fruit are identical with the self (II, 35). In this state of self-realisation are developed omniscience and eternal happiness; therein the soul is called Svayambhu. There the spirit develops excellent infinite strength, excessive lustre and supersensuousness (1, 19). There is no trace of any misery and no place for any desires. The self is itself and nothing more, nor in need of anything more (II, 68). The whole range of objectivity is immediately and simultaneously visualised and known by him with no temporal and spatial limitations (1, 21-2, 37). He is himself, all knowledge, having nothing to do with karmas; his function of a knower, being his essential nature and spontaneous output, brings no karmas to him (1, 43-4), The highest happiness which was the object of his meditation has been reached (II, 106). Then he becomes Siddha after the remaining four aghatikarmas are destroyed; as the sun is all lustre and warmth, He is all knowledge and happiness and a Divinity (1, 68). TRANSMIGRATION A FACT AND A DOGMA.--According to Jainism the roundof-rebirths is a fact and transmigration a dogma; nay, we cannot think of Jainism without transmigration. The ball of rebirths is already set in motion since beginningless time, and it stops only when the soul attains liberation. The cause of rebirth is karma which is a subtle form of matter that is, since eternity, associated with the soul. Like Vedantic Maya, karman explains samsara. As to the means of getting liberation it is a part of religious details which should not detain us long; but one thing I want to note that the Jaina philosophers have devoted a great attention to the study of living organisms and the different spiritual stages which result from the suppression and destruction of different karmic forces. THE IDEA OF DIVINITY EXPLAINED.-The Jaina conception of divinity stands almost by itself: here, as in other tenets, Jainism inclines towards realistic pluralism. Every soul, when it is completely free from karmas, becomes itself (Svayambhu),1 and it is the divinity. Divinity as a type, a level of spiritual evolution and a culmination of spiritual attainments, (p. 93:] is one; but every soul, even when it attains divinity, retains its individuality. It is the free soul, the higher self, as distinguished from souls in mundane existence. The Jaina God as a type is an ideal to all the aspirants on the religious path. The conception of god holds a great vista of optimistic vision before the religious devotee. It is often said that the aim of religion is the realisation of the potentially divine in man; this means that the self not only knows itself but becomes itself (svayambhuta), now immune from all matter; by becoming itself it becomes the God which nature was already inherent in the spirit, but, upto this time, crippled by karmas; and this then is the state of perfection. 1 In the Upanisads the word Svayambhu is used, and it signifies the self-existent Brahman (Isa 8; Katha 4, 1; etc). The Jains too call their divinity as Svayambhu. By using this word they mean that the individual self has become (svayam bhuta) the Universal one; the Vedantic sense is that of self-created and self-existent. This designation is used by various Jaina authors: Kundakunda in Pravacanasara I, 16; Samantabhadra in his Sva. yambhu-stotra; Siddhasena, at the opening of his stutis; Pujyapada in Siddhabhakti 4; and many other later authors.

Page #122
Introduction VEDIC GODS AND THE JAINA CONCEPTION OF GOD.-The conception of divinity in the Vedic age has its roots in the awe of nature and in the unsophisticated mind of a nomadic tribe which was under the sway of a simple conviction that the natural events and phenomena, so regular in their occurrence and so terrific at times, must have some superhuman agency behind; thus the Vedic gods owe their existence and attributes to some natural phenomenon. Varuna is there, because the blue sky is there, even in waters reflected; so Varuna comes to be a ubiquitous deity who is a patent witness to all the sins of man, because all of them are committed under the sky. Multiplicity of natural phenomena leads to plurality of gods that are divided into three classes according to their terrestrial locations. Like our human families the nature gods too have their families with Aditi as their mother; but the worshipper has his difficulty as to how he might be able to concentrate on a single god in this chaotically grown gallery of Vedic gods; and hence the tendency of Henotheism which, when philosophically diluted and divested of individual names of different gods, remarkably grew into theistic monism, possibly through the doctrine of Rta, the all-governing principle, that there was someone behind all these gods, and consequently behind cosmic existence, who later on played the part of a lord of all the beings (Prajapati), and who is the causal agency of this cosmic existence and the cause of everything that baffled human reason here. From this the step of personal Atman or of impersonal Brahman of the Upanisads, or the toning down of these principles for practical purposes like creation etc., in later phases of Aryo-Vedic religions is not a long one. Nowhere in this scheme the Jaina conception of god properly fits in: monistic tendency is too strong in Aryan faiths; and hence the antecedents of Jainism with this conception of divinity, which is pluralistic in its beginning and the infinite souls in which retain their individualities even in summum bonum, demand all the more attention, and they will have to be sought in eastern India especially in Magadha and the surrounding parts reaching far back in time before the advent of the Aryans. 89 JAINISM AND NASTIKATA.-By the orthodox systems Jainism is called Nastika; and whether it is so depends on the significance of the word nastika which has changed its meaning very often and which has been a favourite term of contempt with which anyone can label his opponent. Nastika, according to grammarians, is one who does not believe the other worlds; then the Jainas [p. 94:] are not Nastikas. But according to Smrtis Nastika means one who denies creation by an intelligent agency and one who denies the authority of Vedas; in both these senses Jainism is Nastika, because it never accepts the theory of creation, and with it Vedas have never been an authority. Jainism does accept a god, and hence the term atheist, in its etymological sense, cannot be levelled against Jainism. If atheism means non-acceptance of a popular god who creates, protects and destroys the world as assumed in many Indian systems, then Jainism is atheistic. In applying these conventional labels one has to be very cautious. JAINA LIBERATION.-Emancipation according to Jainism consists in the freedom from the karmas when the inherent powers of the spirit are fully blossomed; it is the end of the world-process, when the process has come to an

Page #123
90 Pravacanasara end so far as a particular soul is concerned; in emancipation the individual spirit or soul is at its best. In that state the individual fully develops all-knowledge, all-vision, all-bliss and all-power. It is not the obliteration of the individual, nor of the inherent individual traits, nor is it the submergence of the individuality into some universality. 9. JAINISM IN INDIAN RELIGIOUS THOUGHT.--This brief survey of some of the important tenets of Jainism compared and contrasted here and there with those of other Indian systems tempts me to try to state tentatively the position of Jainism in the evolution of Indian religio-philosophical thought. Its nonacceptance of Vedic authority, wholly common with Buddhism and partly with Samkhya, perhaps indicates that these three belong to one current of thought. They have in common the theory of transmigration with the attendant pessimistic outlook of life and Karma doctrine as an automatic law of retribution which appear definitely for the first time in Upanisads so far as the Vedic literature is concerned. The humane and ethical outlook and the downright denunciation of Himsa, whether for personal ends or for sacrificial purposes, are common to all the three. That Buddhism and Samkhya have much in common is not a new thing to orientalists. Ontological dualism, the plurality of spirits, the misleading of the spirit by matter, the early Samkhya belief that there are as many Prakrtis as there ere Purusas and many other technical details are common to Jainism and Samkhya. In all the three systems there is no place for a creator or a super-human distributor of prizes and punishments. These common points are at times not at all consistent with the natural evolution of the Vedic religion till almost the middle of the Upanisadic period. Especially the Samkhya, which is accepted as orthodox possibly because of its fascinating terminology, inspite of its glaring inconsistencies with the accepted orthodoxy, has influenced some of the Upanisads; and later on being coupled with theistic Yoga it became unquestionably orthodox. In view of these common points between Jainism, Samkhya and Buddhism and their common differences with the Aryo-Vedic religious (p. 95:] forms, and in view of some of the peculiar tenets of Jainism in common with Ajivika, Purana Kassapa's order etc., I am inclined to postulate a great Magadhan religion, indigenous in its essential traits, that must have flourished on the banks of Ganges in eastern India long before the advent of the Aryans into central India; and possibly at the end of the Brahmana period these two streams of Aryan and indigenous religious thoughts met each other, and the mutual interaction resulted on the one hand into the Upanisads in which Yajnavalkya and others are, for the first time, preaching Atmavidya and on the other, in contrast to the Vedic ritualistic form of religion practised by the masses, into Jainism and Buddhism that came prominently to the fore as the strong representatives of the great heritage of Magadhan Religion.2 1 Keith: Samkhya System pp. 15-6;. Ideas like transmigration are accepted as a definite fact only in the Group three (and partly also Group four) of the Upanisadic tract of litera ture, see Belvalkar & Rapade: History of Indian Phil., Vol. II. p. 375. 2 I had first set forth this theory in my paper 'Mahavira and Buddha on Nirvana' read before the Sanskrit Association, Rajaram College, Kolhapur in 1932; it was published in the College Magazine and subsequently the major portion of it appeared in Jaina Gazette

Page #124
Introduction e) Monastic aspect of Pravacanasara AN IDEAL JAINA MONK.-The third book of Pravacanasara gives a good picture of an ideal Jaina monk who has adopted asceticism to get rid of the misery of samsara. His twofold emblems impose on him internal and external purity. Absolute non-attachment is the motto of a monk, and the details of his duties are all deduced from this virtue. The Jaina monk is indifferent towards the world, though he bears no hatred towards it; the worldly ends of power, fame and wealth for which men strive in sweating competition are of no importance to him. The twentyeight Mulagunas comprise his course of conduct: he observes five vows; he is careful in his fivefold activities; he fully controls his five senses; he observes six essential duties; he pulls out his hair periodically; he remains naked; he does not take bath; he sleeps on the ground; he does not cleanse his teeth; he takes his meals in a standing posture; and he takes only one pure meal a day. He takes all possible precaution not to violate these Mulagunas; and in case he violates them, he duly approaches his teacher, reports and confesses the sin, and adopts the lustral course. Negligence is his greatest enemy, so he keeps himself constantly alert. Not only he has no attachment at all, but he is absolutely indifferent to the world and its allurements. He keeps almost no paraphernalia. He spends his time in studying the scripture and in the practice of penancial courses and primary virtues. He eats little, only once, and that too when it is duly offered to him; and there is no consideration for juices. Any food which involves harm unto living beings is absolutely forbidden. His eye is set on liberation; so he constantly struggles to maintain a pure attitude of mind, and cultivates faith, knowledge and discipline. He keeps company with superior monks or (p. 96:] with monks of equal merits, 1 and observes all respectful formalities towards an elderly monk. His preachings and all other activities are in the very interest of his spiritual advancement. Being a Nirgrantha he practises no profession. The rigorous type of Nirgrantha asceticism is not prescribed for women because of their natural disabilities. Women are not excluded from entering the order; but the ascetic emblem of nuns is more moderate and less rigorous than the one prescribed for monks. CRITICAL REMARKS ON SOME JAINA ASCETIC PRACTICES.-It must be noted that we do not see any reference to four stages of life; there are only two stages here: the first, that of a house-holder, and the second, that of a monk; and it is with the latter's duties that Pravacanasara is concerned. The outline of duties of a Jaina monk here is very sketchy, but all the fundamentals are given, and the details, which are found in special texts like Mulacara etc., are simply implied. Most of these details are natural deductions from certain fundamental rules of conduct Vol. 30. 6. Asking some queries on certain issues about the Jaina and Buddhistic conceptions of soul, Ananda Kausalyayana, Berlin, writes in Jaina Gazette Vol. 30, II "Mr. Upadhya's survey of Vedic, Brahmanic, Upanisadic and Buddha-Jaina thought-currents would do credit to any writer on this subject, and his stress on the suggestion that the Aryan thought-current received some impetus from the indigenous non-Vedic thoughtcurrent is of great importance". I have dicussed this very subject in more details in my essay on the Jaina Karma Doctrine which is awaiting publication. 1 Compare Dasaveyaliya, XII, 9-10.

Page #125
Pravacanasara which require that the ascetic life should be very rigid and that the life of a monk should be as much, independent and self-sufficient as it is humanly possible. The subtle details and the method and manner of treatment differ here and there; but the monastic atmosphere as found in Acaranga, Dasaveyaliya, Mulacara and Pravacanasara is practically of the same character, whether the texts belong to Svetambaras or Digambaras. Nudity is prescribed in Svetambara texts as well,1 but the commentators say that it is meant for Jinakalpi monks. Nudity, as a part of ascetic discipline, appears to have been in great vogue in eastern India even before the time of Mahavira and Buddha; it is found prescribed in Ajivika and other schools; it is an ideal extension of the vow of non-attachment; and hence its practicable modifications too are found in the same systems in which nudity is prescribed. Not to cleanse the teeth, not to take bath and a host of other details are common to both Digambaras and Svetambaras. The report and confession of sins can be compared with the Pratimoksa ceremony of the Buddhist order according to which the eating of food only once at a sitting too was prescribed. The technical term pravrajya-dayaka is common to Jainism and Buddhism. The Jaina rules with regard to food and clothing are more rigorous than those prescribed for Buddhist monks in Vinaya texts. It has been usual to trace many of the Jaina and and Buddhistic practices to Brahmanic monastic life of Dharmasutras; but I think, without denying, however, mutual exchanges and modificatory influences, many of the underlying [p. 97:] principles of Jaina and Buddhistic monachism stand by. themselves, and they will have to be traced back to a body of ascetic practices in Eastern India even before Mahavira and Buddha. The Sramanism is peculiarly Indian, and its antecedent seeds are to be sought on the Indian soil. 92 REMARKS ON THE SAMGHA OF MONKS.-There are indications throughout Pravacanasara that the Jaina monks used to live in groups: the head of the band was called Ganin: the text gives different formalities to be observed before the preceptor; the Sramana-samgha which has four classes is referred to in III, 49; in the case of certain monks admission and upkeep of students are allowed; the monks (sadhu) are expected to give assistance to Sramapas on certain occasions (III, 52); and a monk is asked not to mix with those of inferior merits. Our text mentions two office-bearers in the ascetic community: Pravrajya-dayaka, one who initiates the novices into the order of monks; and the other Niryapaka (the Sk. rendering, I think, should be niryamaka, a pilot) who brings them to the right track when they have committed faults. BACK-GROUND OF THE JAINA INSTITUTION ON MENDICANCY.-The institution of mendicancy is not recognised in earlier Upanisads, but only in later works like 1 Acaranga 1, 9, 1 etc. and many other passages from the second part; Dasaveyaliya VI 65; Uttaradhyayana 21, 49; K. P. Jaina: The Jaina References in Buddhist literature, in Studie materiali di storie delle Religioni, III for 1927, and other papers of his in the Jaina Hostel Magazine, Allahabad; Winternitz: Indian Literature II, p. 434. 2 See my Introduction to Pamcasutta pp. 11 ff.; uposatha gatherings, an off-shoot of Patimokkha, are traced back to non-Buddhistic sources, and they were accepted by Buddha according to the request of Bimbisara from 'some of the religious orders of his time; it should be noted that Bimbisara was an adherent of Jaina faith for some time at leastsee Dutt: Early History of Buddhism and the Buddhist schools p. 115.

Page #126
Introduction 93 Dharmasastras that it is described. It is not at all improbable that the ascetic institution was purely Magadhan, rather current in Eastern India, since long time as the forerunner of Jaina and Buddhistic monachism. Dutta remarks "It seems reasonable that the condition of religious mendicancy developed on the Indian soil, and was not introduced into the country by the early Aryan settlers whose life and society are reflected to us from the Vedic mantras".1 In Pravacanasara the monk is repeatedly designated as a Sramana, the meaning of which is already discussed above.2 Though originally it designated a Magadhan recluse, by the time of Kundakunda it appears to have been an exclusive appellation of Jaina monks, as it is clear from the South Indian usage of that word. It is possible that Megasthenes, in referring to Sarmanes, had in view the Jaina monks; the orientalists have detected that his designation of Gymnosophists was meant for Jaina ascetics; and the word Gymnetai used by Kleitarchos appears to be a corruption of Jaina-yati. 5. COMMENTATORS OF PRAVACANASARA 1. Amotacandra and his Tattvadipika AMRTACANDRA AND HIS WORKS. - We know nothing about the personal life of Amotacandra.4 He gives no information about himself in his works. The prasasti printed at the end has nothing to do with [p. 98:] Amrtacandra, but it belongs possibly to a scribe of a Ms. Asadhara5 quotes a verse (No. 26) from P.-siddhyupaya with the phrase "etad anusarenaiva Thakkuro' pidam apathit', indicating thereby that Amotacandra had perhaps another name Thakkura; or it might have been his surname in his family life as Thakura or so. The source of Asadhara's information, however, is not known to us. Only five works of Ametacandra are available today: 1. Purusarthasiddhyupaya, also known as Jina-pravacanarahasya-kosa, exhaustively deals with the duties of a house-holder in a highly philosophical tone. His explanations of Ahinsa and the relation between the two Nayas are important contributions to the understanding of the subject. There is a freshness about his treatment, and some of his illustrations are original and striking; it is throughout written in Arya metre. The text does not mention his name. 2. The second work is Tattvarthasara which is a running metrical exposition of Tattvarthasutra. Excepting the concluding verse, it is in Anustubh metre. The name of the author is not mentioned; but at the end of these two works the author happily expresses his modesty that the letters have formed the words, the words 1 Early Buddhist Monachism, p. 60. 2 See p. 83 above; also Dutta: Early B. Monachism pp. 41 etc. 3 Dutta: Early B. Monachism pp. 120 ff 4 For some notes on Amrtacandra see Peterson: Reports IV, p. ix; Jaina Hitaishi Vol. ivx p. 255; some additional notes have been written by Pts. Premi and Jagadishacandra in Jaina Jagat, the actual reference to which I have mislaid. 5 His commentary on (Anagara) Dharmamsta, p. 160, MDJG No. 14. 6 This and Tattvarthasara are published in SJG vol. I, the former is published in RJG with Premi's Hindi translation.

Page #127
94 Pravacanasara the sentences, which in turn have made the book; so he is no more the author 3-5. Besides these two works, we have his commentaries on Pancastikaya (called Tattvapradipika-vyttik), Pravacanasara (called Tattvadipika) and Samayasara (called Atmakhyatih), at the end of which he uniformly mentions his name. Samayasarakalasa is often treated as an independent work of Amrtacandra and even a Sk. commentary is written on that alone by Subhacandra, but in fact it is a separate compilation of the verses included in his commentary on Samayasara. works are in Sanskrit. It may be asked whether he wrote in Prakrit; possibly he did, for the following reasons: his commentaries indicate that he was a close student of Prakrit; at the close of some MSS. of his commentary on Samayasara one Prakrit gatha is found possibly composed by himself; and lastly Meghavijayagani attributes some Prakrit gathas to Amrtacandra from a Sravakacara of his composed in Prakrit. One gatha attributed to Amrtacandra is traced in Phadasi-gatha,3 about the author of which nothing is known except that he is said to have belonged to Kasthasangha. If Meghavijayaji's attribution is authentic, Amrtacandra might be the author of Dhadast, and in that case he possibly belonged to Kasthasangha. If he belonged to Kasthasangha, this might conveniently explain the use of certain words and phrases of Amrtacandra and the omission of some crucial gathas from Kundakunda's texts; but all this belongs to the domain of conditional conjecture. [p. 99:] HIS SCHOLARSHIP, STYLE ETC.-As a commentator Amrtacandra's position is really great, because, so far as we know, he is the first commentator on the authoritative works of Kundakunda. He does not aim at verbal explanation, but he wants simply to propound the philosophical contents of the gathas. Sometimes, however, it is possible to conjecture a particular Prakrit reading from his close paraphrase.5 His zeal for Anckanta logic is very great: that is quite clear from his commentaries and other works. He shows close acquaintance with Digambara as well as Svetambara works. He quotes from Mokkhapahuda of Kundakunda. He quotes a Vyavaharastra which appears to be possibly some Svetambara work; Jayasena not being aware of any such work translates the same by Cirantana-prayascitta-sutra. He quotes a gatha from Sanmati of Siddhasena. His mastery over Sanskrit idiom is remarkable; his handling of Jaina technical terms is so natural and easy that he does not hesitate even to translate them like ordinary common nouns. He knows the value of pithy remarks and concise exposition; sometimes repetition is seen here and there, and this habit he appears to have contracted from Kundakunda's Samayasara. Sometimes his prose is artificial, though the current of his expression is very forceful. Amrtacandra is more a poet 1 Published under the title Paramadhyatma-tarangini in SJG. No. 15, Calcutta; on Subhacandra see my paper in Annals of the B.O.R.I. vol. XII, ii, p. 132 ff. 2 Prof. Velankar: Catalogue of Sk. & Pk. MSS. in the library of BBRAS, Vols. III-IV, p. 430. 3 Ed. MDJG Vol 13, pp. 161 etc.; it is the 20th gatha that is quoted by Meghavijaya. 4 See p. 50 above and foot-note No. 5 on p. 51. 5 See for instance I, 19 (adimdio), 51 (visamam) etc. 6 Pancastikaya on gatha 146, p. 212. 7 Samayasara p. 404. 8 Pancastikaya on gatha 172, p. 251.

Page #128
Introduction 95 than a prose writer; to this even a few verses in his commentary on Pravacanasara bear witness. As a spiritual poet (adhyatma-kavi) his position is simply unique and unequalled by any Jaina author before or after him. His Samayasara-kalasa is a veritable mine of finely phrased and carefully polished melodious verses containing the essence of Atmavidya; it has left lasting influence on some of the later authors like Padmaprabhadeva; and the subject matter is discussed with such a dignity in suitable metres that this compilation is enough to commemorate the poetic talents of Amrtacandra. QUOTATIONS IN HIS TATTVADIPIKA.-There are only five quotations in his Pravacanasara-commentary. The verse anandamsta etc. is introduced with the phrase 'bhavati catra slokah'; this use of the singular, though there are two more verses coming after that, shows that it is perhaps a quotation; but I have not been able to trace it anywhere. Taking together two more quotations, javadiya vayana-vaha and para-sama yanam, which are quoted one after the other, they are found in the same order in Gommatasara (Karma-kanda 894-5), and there is practical agreement between the readings. Their consecutive position and verbal agreement tempt one to suggest that Amotacandra might have taken them from Gommatasara; but one cannot be dogmatic on this point, because Gommatasara is a work of compilatory character; and there is every possibility of these gathas being found in Dhayala and Jayadhavala commentaries. The first gatha is found in Sanmati-prakarana of Siddhasena (III, 47), but Amotacandra, though acquainted with the works of Siddhasena, does not appear to have quoted it from that source for the following reasons: [p. 100:] first, the gatha as given by Siddhasena has Maharastri features, but here it is decidedly in Sauraseni; secondly, Amrtacandra quotes these two verses together, while Siddhasena has only one.1 Then the remaining two quotations, Riddha Riddhena and niddhassa niddhena, are found in Gommatasara (611-14), though not consecutively as quoted here, in the same order with the intervention of two gathas in the middle. The dialectal appearance also agrees, but we should not be dogmatic. niddhassa niddhena is a very old gatha; it is quoted in Sarvarthasiddhi (V, 37, there dh is retained for h)2 of Pujyapada; following him Akalanka quotes it in Rajavartika (where dh is changed to h); with slight variants it is quoted in Bhasya-vrtti (V, 35) of Siddhasenagani; and further from an editorial note3 thereon I find that the gatha is traceable to Pannavana-sutta of the Svetambara canon. This again brings us to the same conclusion that it is a traditional verse independently preserved by both the sections. DATE OF AMRTACANDRA.-There is very scanty material for settling the date of Amrtacandra. I have not been able to trace his name in any of the Jaina 1 javaiya etc. alone is quoted in Jayadhavala (p. 28 of Sholapur MS.). Judging from the context and the dialectal appearance, it appears to be quoted there from Sanmatiprakarana. Jayadhavala is the name of the last form of the commentary which incorporates older portions, so this gatha might belong to the last stratum. There is every possibility of tracing this gatha in still earlier tracts of literature. 2 Much importance should not be attached to these variants, because none of these edi tions is critical. 3 Agamodaya Samiti Ed. Vol. I, p. 425.

Page #129
96 Pravacanasara inscriptions known to me. It is seen above that he quotes carana etc., without mentioning the source, from Sanmati-prakarana of Siddhasena; it is possible that it might, along with another gatha nicchaya etc. on the next page, turn out to be a traditional gatha current long before Siddhasena even like the gathas javadiya etc., siddhassa siddhena etc. In case he quotes from Siddhasena, he cannot be earlier than 7th century A.D., which is the latest period assigned to Siddhasena, 1 though it is possible that Siddhasena might have flourished at least a couple of centuries earlier.2 So this does not help us to put a definite earlier limit. In the opening remark on gatha 27 of Pancastikaya Amotacandra says: Bhatta-matanusari-sisyam prati Sarvajna-[p. 101:] siddhih/. It is quite plain that he is referring to the view of Bhatta Kumarila on omniscience to which reference is already made. The date of Kumarila was once uncertain, but Santara ksita's attack on Kumarila would put Kumarila in the last quarter of the 7th century A.D.3 So this forms the earlier limit for the period of Amotacandra, and he is thus later than 7th century A. D.4 As to the later limit he is quoted by Asadhara (first half of the 13th century A.D.), by Jayasena (c. middle of the 12th century A.D.) and by Padmaprabha (middle of the 12th century). Thus this much can be definitely said that Amrtacandra flourished between the 7th and the 12th century A. D. There are other probabilities to narrow down this period: he appears to have quoted from Gommatasara compiled by Nemicandra (circa 10th century A. D.); he might be the author of Dhadasigatha in which reference is made to Nih piccha-sangha (the same as Mathura-sangha) which was founded in 896 A.D. according to Darsanasara of Devasena, and lastly he appears to be acquainted with Alapapaddhati of Devasena.5 These probabilities taken together might indicate that Amrtacandra flourished somewhere about the close of the 10th century A.D.: that is only a tentative suggestion. The traditional Pattavalis put Amrtacandra at the beginning of the 10th century A.D. 1 On the date of Siddhasena various scholars have written. I can give only some select references within my reach: Vidyabhushana puts him about 480-550 A.D. (Indian Logic p. 173); Jinavijaya puts him earlier than 5th century A. D. (Jaina Sahitya Samsodhaka Iii, p. 82 foot-note, also his Introduction to his ed. of Jitakalpa, Ahmedabad 1926: on Siddhasena see his article Jaina Hitaishi, Vol. 12, pp. 22 etc. Vol. 14, pp. 52, 131,153); Dr. Jacobi puts Siddhasena in the last quarter of the 7th centry A.D. (Samaraiccakaha, Intr. p. iii.). See Pt. Jugalkishore's discussion in Svami Samantabhadra pp. 128 etc.; Dr. Vaidya puts him about 700 A.D. (Nyayavatara Intro. p. 21, Bombay 1928); Pt. Sukhalal places him in the 5th century of the Vikrama era (See his Gujarati Intro. to Sanmatiprakarana pp. 35 etc.); Winternitz: Indian Literature Vol. II, p. 477 foot-note 2; see also Hiralal: Catalogue of Sk. and pk. MSS. in C. P. & Berar, p. xii. 2 In saying thus I have in view Pujyapada's reference to Siddhasena in his Sk. grammar, and that he quotes partly a verse from the Stuti of Siddhasena (see Sarvarthasiddhi VII, 13); I am aware, however, that there have been many authors bearing the name Siddha sena. 3 See Dr. Bhattacharyya's Intro. to Tattvasamgraha, G.O.S. p. 82. 4 I have shown elsewhere that Akalanka cannot be later than the last quarter of the 7th century A.D. (Annals of the B.O.R. I. XIII, ii, p. 164 foot-note). Amotacandra is de cidedly later than Akalanka who flourished earlier than Kumarila. 5 Compare p. 112 of Pravacanasara.

Page #130
Introduction 2. Jayasena and his Tatparya-vetti JAYASENA AND HIS COMMENTARIES.-Sufficient information about Jayasena, the commentator of Kundakunda's works, is not available. There are eight verses found at the end of his commentary on Pravacanasara; but the authorship of these verses, because of certain syntactical difficulties, is a matter of uncertainty. They might have been composed even by a pupil of Jayasena. These verses indicate that Kumaranandi was the teacher of Jayasena who belonged to Mulasangha, of which two previous saints mentioned are Virasena and Somasena. I hesitate to attach much importance to these details by themselves. Besides his commentaries on the three works of Kundakunda, no other work of Jayasena is discovered as yet. Of his three commentaries, the one on Pancastikaya is written first as it is referred to by himself in his two other commentaries.3 As to the relative chronology of the [p. 102:] remaining two commentaries, there is no definite evidence; from the scarcity or frequency of quotations, from the shortening of details and from the presence of a few Prakrit verses, at the close of Samayasara-ika, glorifying Paumanardi, I think that the commentary on Samayasara comes last. THIS JAYASENA DISTINGUISHED FROM OTHERS OF THE SAME NAME.-This Jayasena will have to be distinguished from other Jayasenas known from epigraphic and literary references. One Jayasena, the teacher of Dharmaghosa, is mentioned in Mathura inscription of the first century A.D., which is too early a date for our author. Secondly, Jinasena, the author of Mahapurana (c. 838 A.D.) mentions one Jayasena as his guru;5 but our commentator is different from him as he quotes from Dravyasamgraha to which he refers by name, as he quotes from Acarasara of Viranandi and as he quotes from and mentions the name of Caritrasara of Camundaraja; and all these works are later than Jinasena. Thirdly, the author of a Pratistha-patha is Jayasena alias Vasubindu who calls himself as the agra-sisya of Kundakunda; he cannot be identical with our commentator, because he never says that he is the chief disciple of Kundakunda; he does not give his another name Vasubindu; and because the language of Pratisthapatha in general is inferior to that of our commentaries. Fourthly, Jayasena from whose Dharmaratnakara excerpts are given by Peterson is also different from this commentator. 1 In some MSS. they are put at the end of the commentary of Pancastikaya, see the footnotes on Mallisena's commentary. 2 There appears to be much confusion about the so called commentaries of Jayasena. The MS. from Belgaum described later on is the same as that of Jayasena's commentary; his name is not at all mentioned, but there is the name of (Ma)llisena at the end of Pravacanasura-tika. According to Peterson's extracts (Reports IV, p. 153) there is a commentary of Brahmadevaji on Pancastikaya, but comparing the extracts given by Peterson, I find that it verbally agrees with that of Jayasena which is printed in RJS. This confusion can be cleared only after getting more MSS. of Jayasena's Tika; I regret, I detected this point too late to shed any further light. 3 See Pravacanasara pp. 121, 162 & 187; Samayasara p. 116. 4 E.I., II, p. 199. 5 See the Introductory verses of Mahapurana No. 58. 6 Peterson: Reports IV, p. 152. 97 10

Page #131
98 Pravacanasara JAYASENA AS A COMMENTATOR, COMPARED WITH AMRTACANDRA.- Jayasena as a commentator has his own method by which he has influenced later commentators like Brahmadeva. At the beginning of a section or a sub-section, he always gives the analysis of that section by grouping gathas according to topics. Every gatha is introduced by a remark which generally agrees with the one of Amrtacandra. Then he explains the gatha word by word. Further with such phrases like tatha hi he winds up the discussion of a particular gatha incorporating the suggestions of Amrtacandra and sometimes adding fresh discussions with such words: atraha Sisyah, pariharam aha etc. His style is simple, and with a purpose he writes in simple Sanskrit ignoring, as he himself says, the grammatical strictness for which he solicits the indulgence of sensible readers. 1 His commentaries are studded with quotations here and there; it is rarely that their sources are mentioned; and very often they are off-hand quotations indicating the wide learning of Jayasena. The number of quotations is abnormally great in Pancastikaya,2 and (p. 103:] in proportion to the length of the text the number is comparatively smaller in Samayasara. He often draws the attention of readers to Prakrit peculiarities, 3 but no sutras of any Prakrit grammar are quoted by him. The text preserved in his commentary is valuable in various ways; and his fidelity to the longer recension is really creditable, though the shorter recension of Amotacandra was already before him. Excepting in the matter of text-preservation, influence of Amstacandra's commentary is very great on him. He knows fully well and remarks that Amptacandra has not included certain gathas. At times he quotes those very verses quoted by Amotacandra, and even verses from Samayasara-tika are included by him in his commentary; and he follows Amrtacandra very closely,5 The scholarship of Amotacandra is terrific, and it might even bewilder students; but Jayasena is easy and sympathetic, and with students who want to understand Kundakunda he will certainly be a favourite. He always follows the philosophical lead of 1 Samayasara p. 568. 2 In his commentary on Pancastikaya Jayasena mentions the names of the following works Dravyasamgraha (pp. 6-7), Caritrasara (p. 219), Sarvarthasiddhi-tippanaka (p.219), Tattvanusasana (pp. 212, 253), Upasakadhyayana, Acara (-sara?), Aradhana (p. 254), Trisastikalakapurusapurana (p. 254). He quotes many verses anonymously, and so far as I have been able to trace their sources some of these quotations are found in works like Samavasarana-stotra (quotations on pp. 4, 8), Dasabhaktis (on pp. 6, 126), Acarasara (on p. 8), Istopadesa (on p. 44), Yogasara (on p. 61), Alapapaddhati (on p. 105) Gommatasara (on pp. 126, 182), Amarakosa (on p. 135) Mokkhapahuda (on p. 211), Bhava-pahuda (on pp. 212, 254). The only author mentioned by name is Pujyapada. In his commentary on Samayasara he mentions Samantabhadra (p. 459) and Yogindradeva (p. 424), and anonymously he quotes from works like Gommatasara, Samadhisataka, Paramatmaprakasa. He mentions a work Siddhanta (pp. 250, 424, also in Pancastikaya p.254 along with Prabhta and Tattvartha) by which perhaps he means the commentaries Dhavala and Jayadhavala. I must say that this note of mine is not exhaustive. 3 See Pravacanasara p. 240; Samayasara pp. 11, 52, 178, 236, 243, 249 and 303. 4 See Pravacanasara p. 270; sometimes he mentions the name of Amrtacandra, sometimes simply refers to his Tika, sometimes calling it as Vartika-vyakhyana, see Pancastikaya pp. 9, 166; Pravacanasara pp. 16, 148. 5 Compare Samayasara pp. 204-5, 394, 545.

Page #132
Introduction 99 Amotacandra, but textual fidelity and explanation in simple terms are his special provinces. QUOTATIONS IN HIS TATPARYAVRTTI.-In an appendix I have listed all the quotations from Jayasena's commentary on Pravacanasara. So far as I have been able to trace their sources, the works from which Jayasena quotes are these: Mulacara, Siddhabhakti, Pancastikaya, Barasa-Anuvekkha, Tattvartha-sutra, Svayambhu-stotra, Dohapahuda, Gommatasara and Alapa-paddhati. Among the untraced quotations, the verse eko bhavah etc. is important. A verse somewhat similar to this is quoted in many Svetambara commentaries like Syadvada-manjari, Sanmati-tika, Manibhadra's vitti on Sad-darsanasamuccaya,1 The form of this verse agrees, excepting for the word buddha in place of drsta, with the one found at the end of Nayacakra as noted by Pt. Sukhalalaji.2 It is also quoted in the 34th chapter of Jnanarnava of Subhacandra. The gatha nokamma etc., is quoted in Prameya-kamalamartanda. The verse desa-pratyaksa etc. is traced to Caritrasara of Camundaraja 3 suddhasphatika etc. and samasukha etc. are quoted by Asadhara in his commentaries on Dharmamsta4 and Istopadesa. [p. 104:) DATE OF JAYASENA.--The various quotations and references to different works in his commentaries will help us to settle the earlier limit of Jayasena's period. He quotes from Gommatasara and mentions Dravyasamgraha by name; in his commentary on Pravacanasara he quotes from Caritrasara of Camundaraja; and these are the works of the last quarter of the 10th century. Jayasena, in his commentary on Pancastikaya (p. 8) quotes two verses from Acarasara (IV, 95-96) of Viranandi, and possibly he refers to this Acarasara in his remark Upasakadhyayan-Acur-Aradhanadigranthaih. Viranandi wrote a Kannada commentary on his own Acarasara which he completed in 1153 A.D., and this period can be confirmed by various inscriptions at Sravana Belgola.? The Sk. Acarasara might have been written a few years earlier even before the author was tempted to write a Kannada commentary to make it more useful in the Kannada country. So Jayasena must be later than c. 1150 A.D. Then from the comparison of Jayasena's commentaries with those of Ba lacandra, it is quite clear that Balacandra has based his commentaries mainly on those of Jayasena as shown below; and Balacandra has written his commentaries, to take the earliest period, in the first quarter of the 13th century A.D. So with a slight adjustment of a few years for which there is scope but no definite proof, we can say that Jayasena might have written his commentaries in the second half of the 12th century A.D. 1 For references see Prof. Dhruva's notes on Syadvaidamasjari p. 14. 2 Sanmati-prakarana p. 63, foot-note 7; thanks to Pt. Jugalkishore who drew my attention to this reference and to the next of nokamma etc. 3 Caritrasara p. 22, Ed. MDJG vol. 9. 4 Page 638, Ed. MDJG vol. 14. 5 Page 51, Ed. MDJG vol. 13. 6 See Karnalaka Kavicarite vol. I. p. 168; Acarasara, Introduction MDJG vol. 11. 7 E.C. II, 127, 140. etc. 8 In the light of fresh facts I have slightly modified my earlier remarks, see Annals of the B.O.R.I.XII, ii, p. 158.

Page #133
Pravacanasara 3. Balacandradeva and his Kannada Tatparya-vytti. INFORMATION ABOUT BALACANDRA.-Balacandra has written Kannada commentaries on all the three works of Kundakunda. Putting together the pieces of information contained in the colophons of his commentaries, we learn that he styled himself as Adhyatmi Balacandra;2 that he was the sisya [p. 105:] of Nayakirti Raddhanta (Siddhanta) cakri; and that he came to realize atma-svabhava through the service of Sagaranandi who was the nandana of Nayakirti. HIS TEACHER, COLLEAGUES, DISCIPLES, DOMICILE ETC.-Balacandra had the unique honour of being the sisya of Nayakirti who was a great religious force and authority in Belgola and the surrounding country. The heirarchical line was that of Mulasangha, Desigana, Pustakagaccha and Kundakundanvaya, Nayakirti 100 1 The prose colophon runs thus: idu samasta-Saiddhantikacakravarti-sri-Nayakirti-devanandana-vina (e?) ya-jananandana-nijaruci-Sagaranandi-paramatma-deva-seva-saditatmasvabhava-nityananda -Balacandradeva-viracita-Samayasaraprabhrta -sutranugata- Tatparyavrtti. From my translation of this passage given above, it is clear that I do not agree with Dr. Venkatasubbaiyya's interpretation(see his Kelavu Kannada Kavigala Jivana-Kalavicara p. 190) which has its own handicaps: if the words were to be separated, as he proposes, then they stand without necessary terminations; if all the words so separated necessarily go with Balacandra, then the adjective Saiddhantikacakravarti goes with Balacandra and it would be against the very statement of Balacandra in the concluding verses; and lastly there is no objection to Balacandra's having another spiritual teacher in Sagaranandi, as Nayakirti died in 1176 A. D.. and Balacandra lived upto at least 1232 A.D. It appears that the name Sagaranandi has somehow escaped the notice of Narasimhacarya, though he suggests that Balacandra appears to have studied with a pupil of Naya kirti'. 2 There have been many Balacandras. Though much has been written on different Balacandras, still it is necessary to clear the whole position once more in the light of different inscriptional references. I have confined myself here only to Adhyatmi Balacandra, the commentator of Kundakunda's work; and only the relevent epigraphic references have been utilised. For different discussions about Balacandras see R. Narasimhacharya: Karnataka Kavicarite vol. I, pp. 99 etc., 253ff., 321ff. vol. III Intro. pp. 45ff. Venkatasubbaiyya: Kelavu Kannada Kavigala Jivana Kala-vicara, pp. 33ff. pp.190ff; and Pai's article in Abhinava Pampa, Dharwar 1934 pp. 1-41. For Balacandra the commentator of Upadesa-kandali of Asada see Peterson's Reports III, p. 39. 3 I know two Sagaranandis from inscriptions: the first who is mentioned in an inscription of 1145 A.D. (see E.C. IV, Nagamangala No. 76); and the second, Sagaranandi Siddhantadeva is mentioned in a S.-Belgola inscription (E.C. II, 380) and to him Santinatha temple, which is just in the vicinity of Belgola, was made over by Recimayya. Another inscription of 1220 A.D.(E.C. V Arsikere No. 77) mentions Sagaranandi and further informs that Recimayya was the minister of Kalacuryas first and later on he placed himself under the protection of the Hoysala King Ballala II (E.C. II, Introduction p. 33). So this second Sagaranandi was living in 1220 A. D. and his place of residence too was near about S.-Belagola; thus it is possible that Balacandra received lessons in spiritual culture from this Sagaranandi after the death of Nayakirti. We have no positive evidence to say that Sagaranandi was also the pupil (nandana) of Nayakirti but he could be called so by Balacandra, when Nayakirti was a great teacher, a Mahamandalacarya. The presence of a contemporary Sagaranandi confirms my interpretation of the prose colophon. 4 E.C.II, 345, 335 of 1195 A.D. 5 E.C. II, 327, IV Nagamangal No. 70.

Page #134
Introduction 101 died on April 24, 1176 A.D., and he left behind him a great number of pupils of whom Meghacandra appears to be his pontifical successor, his other pupils being Maladharideva, Sridhara, Damanandi, Bhanukirti, Balacandra, Maghanandi, Prabhacandra, Padmanandi and Nemicandra.1 In all the lists of Nayakirti's disciples Balacandra comes after Damanandi and Bhanukirti;2 sometimes Prabhacandra and Nemicandra are mentioned above Balacandra.3 Balacandra, though not the eldest disciple of Nayakirti, appears to have soon come into prominence; as a benevolent monk of severe ascetic discipline he is glorified in various inscriptions; many of his lay-disciples, male and female, constructed idols and built temples. 4 Acaladevi, the wife of the minister Candramauli, was his lay-disciple; she built a temple at s. Be!gola; and Balacandra's name is reverentially mentioned in an inscription of 1182 A.D. which is a grant of a village Bammeyana-halli by the Hoysala king Vira Ballaladeva at the request of Candramauli. Nagadeva builds a nisidic in 1195 A.D. as an act of reverence in the memory of [p. 106:] departed Nayakirti; and in that inscription Balacandradeva is mentioned.? In 1231 A.D. Gommatasetti, a servant of Hoysala Sri Vira Narasimhadeva and a disciple of Adhyatmi Balacandra (the pupil of Nayakirti), made a grant of land for the worship of Gommatadeva.8 Boppana Pandita, known as Sujanottamsa, wrote a beautiful Kannada prayer of Gommatadeva; it is incorporated in an inscription at Belgola; and it was inscribed by direction of Balacandra.9 These facts indicate that the place of Balacandra's activity was round about Belgola. DATE OF BALACANDRA. That Balacandra served Sagaranandi (possibly one of the pupils of Nayakirti) for spiritual realization, that he is mentioned after Damanandi and Bhanukirti and that he lived upto at least 1231 A.D. go to show that Balacandra must have been comparatively young when Nayakirti died. So roughly the life of Balacandra can be circumscribed by the dates, 1176 and 1231 A.D. As he refers to his cultivation of self-realization, I am tempted to say that he might have written his commentaries at the close of his life. So the date of his commentaries might lie at the beginning of the 13th century A.D. to take the earliest period. Besides his commentaries on Kundakunda's works, he has written Kannada commentaries on Paramatma-prakasa and T.-Sutra, and has also composed some hymns of prayer.10 COMMENTARIES OF JAYASENA AND BALACANDRA COMPARED.--Comparison of Balacandra's commentaries with those of Jayasena is a question by itself, and it cannot be dealt with in a limited space at my disposal; so I shall confine myself only to their commentaries on Pravacanasara. This comparison will reveal so 1 E.C. II, 66. 2 E.C. II, 36, 327, 33 and 335. 3 E.C. II, 326, 327. 4 E.C. II, 185, 193, 195, 198, 331 etc. 5 E.C. II, 327; V Channarayapattan No. 50. 6 For the significance of nisidi see my note in the Annals of the B.O.R.I. Vol. XIV, iii-iv, p. 264. 7-8 E.C. II, 335, 186. 9 Ibidem 234. 10 Kavicarite I, p. 253.

Page #135
102 Pravacanasara many points of similarity: Tatpar yavrtti is the name of both the commentaries; it is the longer recension that is accepted; the introductory remarks of many gathas and the verbal explanations are often the same word for word; and lastly there is a close agreement even in longer passages as seen from the opening passage given below from the Kannada tika: sva samvitti-samutpanna-paramanamdaika-laksana-sukhamita-viparita-caturgatisainsara-duhkha-bhaya-bhitanum samutpanna-parama-bheda-vijnana-prakasatisayanum nirakrta-samasta-durnayaikanta-duragrahanum asanna-bhavyanum appa Sivakumara-maharajam parityakta-satru-mitradi-paksapatadinatyanta-madhyasthanagi sakala-purusartha-surabhuteyum atyantatma-hiteyam avinasvareyum bhagavat pamca-paramesthi-prasadot panneyumappa mukti-sriyanupadeyam madi gaunamukhya-rupa-bahistattvantas tattva-prarupana-Pravacanasaradadiyolu satendravandya-sri Vardhamana-svami-tirthakara-parama-deva-pramukha-pamca-paramesthigalam dravya-bhava-namaskaradim bandisi parama-caritramanasraysuvenemdu punkeyam madidapam // sutravataram // pamca-kulakam // esa surasura etc. Many similar passages [p. 107:] can be selected from Balacandra's commentary; and the above passage is almost the same as that of Jayasena with a few Kannada terminations etc. added here and there which are not italicised. Balacandra's commentary is shorter than that of Jayasena. The topical analysis and grouping of gathas, the high-flowing concluding remarks at the close of literal interpretation of certain important gathas, the supplementary discussions containing many original suggestions and quotations, the critical insight of textual explanation with the help of grammatical rules, beautiful quotations here and there, references to his commentary on Pancastikaya, alternative interpretations of certain gathas:3 these and many others are the peculiar features of Jayasena's commentary; but all these points, which are so essential in a genuine commentary, are conspicuously absent in the Kannada commentary of Balacandra. Balacandra merely explains the gathis word for word in Kannada, and sometimes he adds a few remarks by way of analysis and explanation and some quotations, which in that very context, are found in more details in the commentary of Jayasena. PRIORITY OF JAYASENA'S COMMENTARY.---Taking into consideration these close similarities between the commentaries of Jayasena and Balacandra one has to say something on the relative priority of one or the other. The points of agreement are such that these commentaries are not independent of each other. Pt. Jugalkishore holds that Jayasena is later than Balacandra. From the comparison of the two commentaries drawn above, it would be clear to any one that Balacandra has written his commentary placing before him that of Jayasena alone. Balacandra's commentary is a mechanical performance; and, so far as I have compared both, I have no hesitation to say that there is no discussion of Balacandra which is not found in Jayasena's commentary. The individual traits of Jayasena's commentary, 1 The common words between Jayasena and Balacandra are put in italics, while the Kan nada terminations and words, which are the only items of difference, are not italicised. 2 See for instance I, 15. 3 See for instance II, 46-7. 4 Svami Samantabhadra p. 167, foot-note.

Page #136
Introduction 103 his comprehensive grasp of the whole text and his plain remarks on his additional gathas are not found in Balacandra's commentary. Comparing their styles, Balacandra's Kannada is Sanskrit-ridden and artificial; and its only explanation is that he is rendering into Kannada some Sanskrit commentary. Jayasena closely follows Amotacandra, and he plainly refers to him more than once; if the commentary of Balacandra was utilised by Jayasena, he would have certainly referred to it. Balacandra has not, so far as I have peeped through the MS. of his commentaries, referred to Amstacandra; possibly he is not aware of any other commentary than that of Jayasena. So Jayasena flourished earlier than Balacandra; and even Balacandra, I think, hints the same, when he names his commentary as Tatparya-vrtti and when he says: dhita-ratnatritayam Prabhrta-sutranugata-vsttiyami palargam Pru-/ kyta-Karnataku-vakya[p. 108:] rtha-tattva-niscittiyage nirvartisidem.2 //3. 4. Prabhacandra and his Sarojabhaskara REMARKS ON PRABHACANDRA'S COMMENTARY.-A MS. of Pravacanasara containing the Sk. commentary of Prabhacandra is used for this edition, and the various readings are given at the end;4 it is possible that Prabhacandra might have written commentaries on the remaining two works also of Kundakunda. The name of his commentary is Saroja-bhaskara. As compared with that of Amotacandra, there is no special profundity in Prabhacandra's commentary. His aim appears to be very modest; he gives a word-for-word explanation of the Prakrit text; and the extent of his exposition is shorter than that of Jayasena with whom he agrees here and there. The Prakrit text which Prabhacandra has before him appears to be somewhat different; but this point can be more definitely settled after consulting some more MSS,, as the one used by me is defective. Of the gathas which are additional in Jayasena's commentary, Prabhacandra does not include at all III, 17*1-2; and it is just possible that they were not present in the text before him. With regard to gatha II, 95*4 Prabhacandra remarks 'parinamam ti agame pratipaditam, subha-payadinetyadi-gatha-dvayam udeyam na bhavati, praksepakatvad iti upeksyatel; it is not clear to what two gathas he refers, for in Jayasena's com 1 v.l. vrttiyim. 2 v.l.nirvarnisidam. 3 I am thankful to Pt. Bahubali Sharma, Sangli, who kindly lent to me his MS. of Bala candra's commentaries. It is in old Kannada characters written on modern water-mark paper; it is copied by Bhujabali Anantappa Shastri of Halingali in Saka 1824 ( + 78 1902 A.D.). 4 For the description of this MS. see page 42 at the end; Prabhacandra's commentary opens thus: Viram pravacanasaram nikhilartham nirmalam jananandam / vaksye sukhavabodham nirvana-padam pranamyaham // The concluding colophon runs thus: iti eri Prabhacandradeva-viracite Pravacanasarasarojabhaskare etc.

Page #137
104 Pravacanasara mentary we have only one gatha. It appears that Prabhacandra has somewhat different order of gathas here and there, especially in the III Book; but this might be due even to the defective character of MS. P; this change in the order does not materially affect the contents. INFORMATION ABOUT PRABHACANDRA AND HIS DATE.-Prabhacandra gives no information about himself in his commentary on Pravacanasara, so it is necessary to see whether we get any information about himn from other sources.1 Srutamuni, the author of Prakrit Bhava-tribhangi, says in the prasasti of that work that Balacandra was his anuvrata-guru, Abhayacandra Siddhanti his mahavrata-guru and Abhayasuri and Prabhacandra were his sastra-gurus. In the course of an eulogy of these different teachers he speaks about Prabhacandra that he was a saint skilled in Saratraya (viz., Pancastikaya-, Pravacana-, and Samaya-sara), devoted to his pure self, free from attitudes [p. 109:] of attachment for external objects and devoted to the enlightenment of liberable people.3 From this mention of Saratraya it appears that Srutamuni is referring to Prabhacandra, the commentator. If so, the date of Prabhacandra can be settled. Srutamuni with his teacher Abhayacandra is mentioned in S. Be!gola Inscr. No. 254 of 1398. A. D. which is written some generations after Srutamuni. Then taking into consideration the Hulluhalli inscription of 1371 A.D.,4 we find that it refers to the death of Abhinava Srutamuni who was the grand-disciple (prasisya) of Srutamuni.5 So Srutamuni might have flourished in the middle of the 14th century A.D. Balacandra who is the guru of Srutamuni is different from our commentator Balacandra. This Balacandra, to whom Srutamuni refers appears to be the same as one referred to in Halebida Inscr. of 1275 A.D. which is the year of his death. I am aware that there was one other Balacandra of Ingalesvarabali, who was living in 1282 A. D.? At any rate these dates of Srutamuni and Balacandra indicate that Prabhacandra flourished in the first quarter of the 14th century A.D. or so; thus his commentary comes later than that of Balacandra. 5. Mallisena and his Tika THE MS. OF SO CALLED MALLISENA'S TIKA.--It is reported that one Mallisena has written Sanskrit commentaries on Pancastikaya and Pravacanasara; but unfortunately the Karanja MSS. could not be available to me. In the absence of definite information about him, it is of no avail to try to identify him with one or the 1 About various Prabhacandras and about this Prabhacandra see Pt. Jugalkishore's notes p. 63 of the Intro. to Sravakacara, MDJG Vol. 24. 2 Introduction to MDJG Vol. 20, p. 4 etc. 3 The verse runs thus with my emendations in brackets; vara-Sarattaya-niiino suddam parao (suddhappa-rao) virahiya-parabhao(vo) / bhaviyanam padibohanakaro Pahacanda nama muni // 4 E. C. III Nanjanagud No. 64. 5 E. C. II 254. 6 E. C. V. Belur Nos. 13, 132; Karnataka Kavicarite Vol. I, p. 391. 7 E. C. II 334. 8 Catalogue of Sk. and Pk. MSS. in C. P. & Berar pp. 663, 671.

Page #138
Introduction 105 other Mallisena. When I was in a helpless mood, being unable to get the Karanja MS., Rao Bahaddur A.P. Chaugule, B.A., LL. B., Pleader, Belgaum, kindly handed over to me a MS.1 containing the Sk. commentaries on the three works of Kundakunda. With [p. 110:] all curiosity I turned over its pages, and at the end of the commentary on Pravacanasara, I found a colophon: Sri llisenacaryaa-krta tika bhadram bhuyat. I thought I got the commentary of Mallisena; but a careful study frustrated all my expectations. The commentaries from this MS. are the same as those of Jayasena in the printed editions. The agreement is perfect. Quite carefully these MSS. omit the mention of the name of Jayasena in various places. The so-called Prasasti of Jayasena, as printed at the end of Pravacanasara, is found in this MS. at the end of Pancastikaya; and the date 'Vikramasamvat 1369 varsairasvina suddhi 1 Bhaumadine' as preserved in the printed edition is found in this MS. too. So some definite light can be shed on all these points only after the MSS. from Karanja are made available. 6. Pande Hemaraja and his Hindi Balavabodha REMARKS ON HEMARAJA'S STYLE ETC.-Pande Hemaraja's Hindi commentary, the dialectal form being made to conform to modern Hindi, is printed in this edition. For beginners the commentary is of great value: generally the literal 1 It is a paper MS., 10 by 6 inches in size. It contains 394 folios written on both sides in neat Devanagari hand and some words and sentences here and there are written in red ink. Each page contains 14 lines and each line about 34 letters. 109 folios are devoted to Pancastikaya-tiku, 110-243 to Pravacanasara-lika and 244-394 to Samayasara-taka. Though the MS. is well preserved, some portion between 393 and 94 appears to be missing. On p. 108 we have the prasasti 'ajnana-tamasa lipto etc.' as printed at the end of this edition of Jayasena's tika; strangely the sentence 'rpa-Vikrama-samvat // 1369) varsairasvinasuddhi /11/ Bhomadine intervenes between the first verse and the remaining portion of the prasasti. Pravacansara-tika ends with the colophon 'Sri llige nacarya krta tika bhadram bhuyal in which Ma appears to be missing after Sri. At the end of Samayasara-tika, on folio 394, we have scribes' colophons the first in Devanogari and the second in Kannada script. Saka 1692 Vikrta-nama-samvatsare Samvat 1827 Asadha-mase suklapakse dasami-tithau Sya(m ?)ti-naksatre Somavasara-siddhayoga-yukte Sri-Bedakihalagrumila-Santappa-satputra-Bhujabalina sva-jnuncivaraniya-karma-ksayartham sya-hastena Prabhrtasura-nama-pustakam likhitam // Sri Nandani-grame Adisvaracaityalaye //, mangalam bhuyat / Sri Sumari" disya-Bhujabali-numadheyena sri-samiyaktya-praptyartham // Then follows the colophon in Kannada characters: Saka-varsa 1713 neya Virodhikrta-samvatsarada Margasira-bahula navamiyallu SrimalLaksmisena-bhattarakasvamiyavarige Jinamati-akkagalajiyanu tanage kevalajnana-nimityavagi barasi-kottamtha Prabhrta-granthakke ucandra-turakam mamgalamastu // ori 3 // It appears that the present MS. is written in Saka 1713(+78-1791) from a MS. written in 1770 A. D. which in turn is copied from a MS. of 1312 A.D. It may be even taken that the present MS. is written in 1770 A.D., and is presented by Jinamati to Laksmisena, after writing the Kannada colophon, in 1791 A. D. The villages Bedakihala and Nandani are near each other, the first in the Belgaum Dt. of Bombay Presidency and the second in the Kolhapur Territory. That appears to be a scribal error for Mallisena. Prof. Hiralal writes to me "It is not unlikely that this Mallisena is identical with the one commemorated in one of the Sravana Belgola Inscriptions ((E. C. II 67 of 1128 A. D.)] of whom it is said yasmad-agama-nirnayo yama-bhrtam (verse 69) in that prasasti". 11

Page #139
Pravacanasara explanation of each gatha is given and then follows a bhavartha of the gatha. As Hemaraja himself tells us, his commentary is mainly based on that of Amytacandra; the bhavartha generally summarises the stiff but important remarks of Amytacandra. There is a clarity and smoothness about his explanation. It is a clear proof of his intelligent insight that he could compose such a lucid commentary out of the bewilderingly stiff material from Amrtacandra's commentary. 106 RELATIONS AND WORKS OF HEMARAJA.-Pande Hemaraja was a respectable resident of Agra, and he belonged to Garga gotra. He had a noble daughter Jaint by name who was married to Nandalala. Lala Bulakidasa was the son of this learned lady, and it was to commemorate the name of his revered mother that he rendered into Hindi, at her request, the Pandavapurana of Subhacandra. Hemaraja was the pupil of Pandit Rupacandra. Besides his Hindi commentaries on Palcastikaya and Pravacanasara, he has metrically rendered Bhaktamara into Hindi and has explained in prose Gommatasara and Nayacakra.1 [p. 111] THE OCCASION OF COMPOSITION.-Hemaraja wrote his commentary on Pravacanasara, as he says in his prasasti, at the instance of Kumarapala, a pious house-holder from Agra. Kumarapala represented to him that, as Samayasara was already explained in sweet language by Rajamalla, it was necessary that Pravacanasara should also be explained without delay whereby the religion of Jina might flourish in all its branches; and requested him to write a Hindi commentary on it and receive the fruit of having glorified Jainism. In the prasasti on Pravacanasaratika he pays respects to Shah Jahan. This commentary was completed on Sunday the 5th of the bright half of Magha in the year 1709 which corresponds 1653 A.D. when Shah Jahan was on the throne of Delhi.2 His Nayacakravacanika was completed in Samvat 1724 (1668 A.D.) 6. THE PRAKRIT DIALECT OF PRAVACANASARA INTRODUCTORY REMARKS.-It is rather premature to attempt an exhaustive grammar of the gathas of Kundakunda from his various works, because the various editions of Kundakunda's works, that we have today, simply represent readable individual MSS., and can hardly be called critical, as we understand that term to-day. Even the present text of Pravacanasara is not strictly critical; it represents, to a great extent, the Prakrit text as preserved by Jayasena in his Sanskrit commentary; but it has, however, an advantage that it is accompanied by a table of various readings drawn from some independent MSS., one accompanied by 1 This information is mainly based on Pt. Premi's essay on Jaina Hindi Literature in Jaina Hitaishi, Vol. XIII, pp. 10, 17. 2 Bhandarkar: Collected works Vol. II p. 224. 3 There is a Hindi metrical version of Pravacanasara by Vrndavana. He was born in samvat 1848. He was an Agravala of Goyal gotra. His father's name was Dharmacandra. He lived in Benares. He has written some works on Jaina ritual; and Pt. Premi says that his Chandosataka is a model text-book (Premi: Ibidem, pp 22-3). 4 This section is reprinted here with a few modifications and additions from the Journal of the University of Bombay, Vol. II, part vi. I am thankful to the Publication Board that granted so kindly my request for permission to reprint this article in the Introduction of Pravacanasara.

Page #140
Introduction 107 the commentary of Amrtacandra and the other by that of Prabhacandra. So, under the present condition of the text of Pravacanasara, I think it better to give some of the typical and salient features of the dialect used herein than an exhaustive grammatical survey of all the works of Kundakunda or even of Pravacanasara. It may be that some of my statements will have to be modified, when a critical text of this work is prepared after a faithful and unbiased study of MSS. hailing from different parts of India. TREATMENT OF VOWELS.-The Sk. Vowels, excepting ? + Ir ai and au, are generally intact; a long vowel before a conjunct is shortened, the quantity remaining the same. There are, however, a few notable changes, which I give here. Of a: mamatti = mamatva (II, 108), nisejja - nisad ya (I, 44); of a: metta - matra (II, 46, 71; III, 17, 38), Bhasa has the form matta;1 of i: vihuna - vihina (III, 13; see also the v.1.1, 7, 17;11, 8); of u: (p. 112:] purisa - purusa (III, 57), Pali also has purisaa but Bhasa has purusa3; of r: gharattha - grhastha (III, 54), pagadam-prakstam (III, 61), vasaho = vrsabhah (I, 26), vasabha in Pali,4 vitthada - vistata (1, 59); iddhi - sddhih (I, 38* 3), isino - rsayah (1, 33), viddhi - yrddhi (1, 73) Pali has vuddhis in the sense of growth, paidi - prakrtih (III, 24 *8), 6 pudhavi - pythivi (II, 40), cp. Pali puthuvi,7 pudhatta - pythaktva (II, 14), vuddho - vyddhah (III, 30); of 7: kattinam - kartrnam (II, 68); of e: dosa - dvesa (1, 78), cp. Pali dosa,8 even in Sk. Asvaghosa once has the form pradosam, which is metrically required, but the meaning is that of pradvesam;9 of ai: isariyam - aisvaryam, issariya is a v. I. (I, 68 *3): the Pali form available is issariya, 10 neva - naiva (I, 32), veuvvio = yaikurvikah (II, 79); of au: oralio - audarikah (II, 79), dhovva=dhrauvya (II, 8: note v. l. dhauvva in P.). In this context may be noted the forms of contraction: uggaha - avagraha (I, 21), ohi - avadhi (III, 34), cp. Pali odhi;11 also note avagahu (II, 85). SAMDHIS ILLUSTRATED.-A few facts of vowel samdhi besides normal savarna-dargha and guna samdhi may be collected here: jinavarimda jinavara + indra (III, 24), manusimda (1, 1), and samanimda (III, 24 *6); teniha - tena+iha (III, 22); dhammuvadeso - dharma + upadesah (I, 44): bijaniva - bijani + iva (IIT, 55); taeva - tae (taya) + eva (II1, 54). These illustrations would go to indicate that, especially in a samdhi of two dissimilar vowels, there is a tendency to do away with the first vowel.12 There are some cases of what Pischel calls sandhi-consonant:13 annamanna (II, 81), ragamadihim - ragadibhih (II, 85). | Printz: Bhasa's Prakrit (B. P.), p. 5. 2 Geiger: Pali Literature und Sprache, p. 52. 3 Printz: B. P., 5. 4 Geiger: Pali L. Spr. p. 45. 5 Ibidem p. 45. 6 Nos. with asterisks indicate the additional gathas in the Sk. commentary of Jayasena. 7 Geiger: Pali L. Spr., p. 45. 8 Ibidem p. 50. 9 Keith: Sanskrit Drama, p. 86. 10 Geiger: Pali L. Spr., p. 46. 11 Ibidem p. 50. 12 Hemacandra's Prakrit Grammar VIII, I, 10, and also Dr. Jacobi's remarks in Samarai ccakaha, Intro. pp. 28-29. 13 Pischel: Grammatik der Prakrit-Sprachen, p. 239. 45

Page #141
108 TREATMENT OF INTERVOCALIC CONSONANTS.-The tendency of the Prakrit dialect, preserved in Pravacanasara, is more towards the preservation of intervocalic (or as Hemacandra calls them non-initial and non-conjunct) consonants sometimes in their original and sometimes in their softened form, than towards total elision leaving behind only the constituent vowel. Pravacanasara Intervocalic k. is generally softened into g: adhiga-adhika (III, 66), khaigaksayika (1, 50), gunappagani-gunatmakani (II, 1), pattega - pratyeka (1, 3), logaloka (I, 16), logiga - laukina (III, 53), samagam - samakam (1, 3), at times it is elided making place for ga-kruti if possible by the nature of its position or leaving behind simply the constituent vowel: ajjhavaja adhyapaka (I, 4), ahiyam-adhikam (III, 70), khaiyam - ksayikam (I, 47), [p. 113:] titthayara tirthakara (1, 2), lojaloja - lokaloka (1, 23), sajala-sakala (1, 54), savaja-ravaka (III, 50); and scarcely it is retained: adhika (I, 19). Its presence in words like anjali-karanam (III, 62), bamdha-karanam (I, 76) is due to its positional advantage that it is initial of the second member of the compound. The svarthe k is not found in plenty as in Apabhramda, and its treatment is likewise: appagam-atma(-kam) (1, 79), mamsugam - smasru(-kam) (III, 5), saga-parinama sva(-ka)-parinama (II, 75). Intervocalic g is retained: agama (III, 35 etc.), bhogehim- bhogaih (1, 73), roga (III, 52), vigada-rago- vigata-ragah (I, 14). The general tendency appears to be towards retaining intervocalic e: ayadacara-ayatacara (III, 17), alocitta-alocya (III, 12), manavacikaya-manovakkaya (II, 54 *3), locavassaja- locavasyaka (III, 8), vimocido vimocitah (III, 2); sometimes it is dropped: alojana-alocana (III, 12), pavajana pravacana, cp. Pali pavacana, while in AMg. both pavagana and pavajana. Intervocalic j is very often preserved: kammarajehim- karmarajobhih (II, 96), tejo - tejas (I, 19), pujasu (I, 69), bijaniva - bijaniva (III, 55), sahajehim- sahajaih (1,63); at times it is dropped: kammarayam-karmarajas (II, 95), bhojaya-bhojana (III, 8), manuja-manuja (1, 6); the form manuva-manuja (1, 85; III, 55) appears to be contaminated with the form manava, or it may be even a case of va-sruti as in Pali su a suka.2 Intervocalicis changed to d: uppadida-utpatita (III, 5), kodinam kotinam (III, 29 *19, also III, 38). Normally and pretty often intervocalic is changed to d: idi- iti (III, 25), ghadi-ghati (1, 19), caduvvannassa-caturvarnasya (III, 49), jadinam-yalinam (II, 97), jadhajada-ruvajadam - yathajata-rupajatam (III, 5), devada- devata (I, 68), padi-pati (1, 16), mohadiehim-mohadikaih (II, 56), even du- tu (II, 36); at times it is dropped: assaya-atisaya (I, 13), eyam-etat (III, 75), ghai-ghati (1, 1), parinai-parinati (II, 77). With regard to the retention, change or elision of t MSS. are not in agreement, as it can be very easily seen from the list of v.l. given at the end. This uncertain value of t upsets the p. p. forms to a great extent which are seen sometimes with d and sometimes with y. From the various readings the general impression would be that Jayasena's text is perhaps under Maharastrt 1 Geiger: Pali L. Spr., p. 53. 2 Ibid. p. 55.

Page #142
Introduction 109 influence, as at times it drops t, when other MSS. soften it. The present 3rd p. sg. termination, ti, is almost always changed to di, but more on this point later. Generally 1, in the proximity of cerebral ? or r, perhaps through the stage of t, is changed to d as it were to compensate for the loss of that cerebral element in the course of transformation: padivanno - pratipannah (II, 98), padivatti - pratipattih, (III, 47), vitthada - vistyta (I, 61), samvudo - samvrtah (III, 40). The root tisth is represented by citth (II, 86); MSS. AP,1 however, would (p. 114:) read titthamti for citthamti. Intervocalic d is almost always preserved: appadeso - apradesah (II, 46), adicco - adityah (I, 68), uppado - utpadah (I, 18), uvadesa - upadesa (1, 71), jadi - yadi (III, 23), Jinovadittham - Jinopadistam (I, 34), visarada - visaradah (III, 63), sada (I, 12); it is very scarcely that it is elided; uvaeso = upadesah (II, 84). The change of d to d in padubbhavadi (II, 11), is due to cerebral proximity as remarked above in the case of t; the other MSS., however, do not preserve this reading. In this context may be noted oralio - audarikah (II, 79). There is only cerebral nasal in the dialect of Pravacanasara; thus n initial, medial or conjunct is changed to n without exception: jinakkhade - jinakhyatan (III, 64), nivvana - nirvana (I, 6), nevannonnesu = naivanyonyesu (I, 28), manuvo = manujah (II, 21). Intervocalic p is changed to v: anovama - anupama (I, 13), niravekkho - nirapeksah (III, 26); sometimes it is retained even: ghoramaparam (I, 77). Intervocalic kh is changed to h: suha - sukha (I, 13, 14), suhida - sukhitah (I, 73); it is initial by its position in kaya-khedam (III, 50). Intervocalic th is at times softened into dh and at times changed to h: kadham-katham (II, 14), jadha= yatha (II, 82; III, 30), pudhattam - psthaktyam (II, 14); jaha - yatha (I, 30), manoraha - manorathah (I, 92 *9), th is changed to dh in pudhavi (II, 40), which is due to cerebral proximity. The normal tendency is towards preserving intervocalic dh: anegavidham - anekavidham (II, 32), adhiga - adhika (1, 68 *4), cakkadhara - cakradhara (I, 73), padhana - pradhana (III, 49, 61), madhumamsam - madhumamsam (III, 29), vidhana = vidhana (I, 82); at times it is changed to h: ahiyam - adhikam (III, 70, MSS. AP differ), pahana = pradhana (I, 6, 19 *1; here also MSS. vary), vivihani - vividhani (1, 74), sahu- sadhuh (III, 52, MSS. vary). From the various readings, it would be clear that Jayasena's text, at times, has an inclination towards h. Intervocalic bh is generally changed to h: lahadi - labhate (II, 29), vasaho = vrsabhah (I, 26; III, 1), vihava - vibhava (1, 6), sahava - svabhava (II, 24, 91), suhenasubhena (I, 9; III, 46); at times it is retained: anubhago - anubhagah (II, 95*4) abhibhuya (1, 30), nabho - nabhas (II, 44), sabhava -- svabhava (II, 92). Generally initial (of a word even in a compound) y is changed to j: jada - yada (I, 9), jadi - yadi (I, 11), judo - yutah (II, 95); abhijutta - abhiyukta (III, 46); uvajutta - upayukta (III, 26*17); at times non-initial y is retained: adimdiyattamatindriyatvam (I, 20), samavayo - samavayah (I, 17); sampayogajudo - samprayogayutah (I, 11); at times it is dropped: suddhovaoga - suddhopayoga (I, 13). (I, 11); atram (I, 20), samo26*17); at tin 1 A-a MS. with the Sanskrit commentary of Amrtacandra and P-a MS. with Prabha candra's commentary: see their description at the end.

Page #143
Pravacanasard Generally is retained: agars (III, 50), anamtavaravirio-anantavaraviryah (I, 19), devasura (1, 6), parinamo - parinamah (II, 88); it is very scarcely that r, initial as well as non-initial, is changed to : lukkha-ruksa (II, 73-4) cp. Pali hukha,1 AMg. lukkha also luha, oralio-audarikah [p. 115:] (II, 79) Cp. Pali ujaraudara,2 our form is perhaps a further metathesis. Becauser has a strong cerebral element in its pronunciation and because i, on account of cerebral proximity, is changed to d, we find that padi is indiscriminately equated with pari as well as prati; and hence padipunna-samayyo-paripurya-bramanyah (III, 14). Intervocalic v is preserved: viviho- vividhab (1, 84), sahava-svabhava (II, 24), savaja - aravaka (III, 50). Note jigadu-jivatu (III, 17. MSS. AP read jivadu). Of the sibilants only the dental, s, is allowed: kusalo kusalah (I, 92), damsana-darsana (I, 82* 7), padesa-pradesa (II, 46), pesisu-pesizu (III, 29*18), visaya - visaya (II, 66), sayana-bayana (III, 16). CRITICAL REMARKS ON YA-SRUTI.-It is necessary to note, at this stage, the position of a-ruti3 in this dialect of Pravacanasara. jja-sruti is recognised under certain circumstances. If a consonant is dropped leaving behind a vowel, ga-sruti occupies that vowel provided that vowel is a or a: alojana-alocana (III, 11), odalga - audayikah (1, 45), kammarajam-karmarajas (II, 95), logaloja - lokaloka (I, 23); savaja-kravaka (III, 50); this ja-sruti does not develop in case the remaining vowel to be occupied is not a or a: alsaya-atikaya (I, 13), davvatthienadravyarthikena (11, 22), davvadiesu-dravyadikegu (1, 83); but y, to be distinguished from y, can be coupled, under such circumstances, with any vowel, if the consonant to be dropped in the Sk. word is y itself: imdiyehi - indriyaih (1, 63), niyadayoniyatayah (1, 44), visayevisayan (II, 83), visayesu- visayesu (III, 73). In this context I may be allowed to have a digression: Ya-sruti appears to be originally a peculiarity of Jaina Prakrit dialects, Hemacandra, whose rule is clearer than that of Canda, makes its scope very limited. For the development of yja-sruti, he says, (1) the constituent vowel should be a or a, and (2) the preceding vowel also should be a or a, i.e., in other words, ya-eruti can develop between a-varnas (avarna meaning a and a); he admits, however, by the illustration piya-pibati, that the second condition is at times violated. A scrutiny of pre-Hemacandra literature, whether in Ardha-Magadhi, Jaina Saurasent or Jaina Maharastri, will show that his second condition is more violated than observed; and to fulfil the phonetic needs the first condition is quite sufficient. The position of ja-iruti in Pravacanasara as enunciated above, though not in complete agreement with Hemacandra's rule, almost wholly agrees with the usage of the Ardha-Magadhi canon; it is only some modern editors that try to follow Hemacandra literally. Even in Pali, y at times develops in the place of a consonant dropped: khayita = khadita, niya - nija,5 etc. 110 1 Geiger: Pali L. Spr., p. 59. 2 Geiger: Pali L. Spr., p. 59. 3 Pischel: Gr. Pr. Spr.., p. 137; M. Ghosh: Prakrit verses in Bharata-Natyasastra, see p. 8 of Indian Historical Quarterly, Vol. VIII, 4; Dr. P.L. Vaidya: A Manual of AMg. Grammar, Poona 1933, pp, 19-20. 4 Canda's Prakrta Laksana, III, 39; Hemacandra: VIII i, 180. 5 Geiger: Pali L. Spr., p. 55.

Page #144
Introduction [p. 116:] TREATMENT OF CONJUNCT CONSONANTS.-Just to have a glimpse of the treatment of conjunct consonants, initial as well as medial, some typical cases from Pravacanasara are put together here: itthi-stri (I, 44), gilana-glana (III, 30) gilana in Pali, caga- tyaga (III, 20), chudha-ksudha (III, 52) khudha in Pali,1 panam - jnanam (1, 19), piddha- snigdha (II, 71) Bhasa has sividdha, thavarasthavara (II, 90) phaso (v.l., paraso) - sparsah (I, 56) Bhasa has parisa,3 mamsuga == imairu (-ka) (III, 5). Then some cases of assimilated, non-initial conjuncts may be noted: ajjhattha - adhyatma (?) (III, 73), attha and attha = artha (I, 10, 18, 26, etc.), appa - atma (I, 7; II, 33), ada-atma (1, 8; II, 33), ussasa-ucchvasa (III, 38). This form-ussasa is in the mouth of Vidusaka in the fragments of Asvaghosa's dramas, and Dr. Luders calls it a form of Old Sauraseni. chaddiya-chardita (III, 19), the form vicchaddams occurs in the fragments of Asvaghosa's dramas, and it is regarded as a Saurasent feature; taccam-tativam (II, 16), taccanhu- tattvajnah (II, 105), damsaya-darsana (II, 100), dhovva (v. I., dhaivva)-dhrauvya (II, 8), pakkhinapraksina (I. 19), pajjaya and pajjaya-paryaya (I, 10; II, 1), poggala or puggalapudgala (I, 34; II, 40; II, 76), puvva-purva (II, 47) Pali pubba. Bhasa has puruva, and Hema. requires purava in Sauraseni, mahappam-mahatmyam (1, 51), vacchaladavatsalata (III, 46), Vaddhamana- Vardhamana (1, 1), savvanha-sarvajnah (1, 16), samthana-samsthana (II, 60). The simplification of a conjunct is, at times, achieved, by anaptyxis: arahamta-arhan (1, 3), ariho-arhan (I, 68*3), kiriya - kriya (I, 21; II, 24), chadumattha-chadmastha (III, 56), daviya-dravya (II, 62), pariyamtaparyanta (II, 40), rajapa- ratna (1, 30) another reading is radana: Bhasa has both these forms; viriya-virya (1, 2), suhuma - suksma (II, 75; III, 17*2, 24*12; once suhama III, 24deg11). DECLENSION. To have some idea of the morphological scheme of the dialect of Pravacanasara, some typical forms are noted here; Masculine nouns, Singular: Nom. dhammo (1, 7); Acc. uvadesam (I, 88); Inst. kalena (III, 75), guruna (III, 7); Dat. piggamatthae(?) (III, 17*1); Abl. carittado (I, 6, see II, 37 for similar forms); Gen. bhavassa, (II, 92); Loc. loge (1, 68); danammi (I, 69), cariyamhi (I, 79). In Pali we have dhamme, dhammassins and dhammamhi, and the Girnar edict of Asoka has Loc. sg. in -amhi. Plural: Nom. samana (III, 10), isino (1, 33); Acc. titthayare (1, 2), mohadi (I, 79); Inst. vihavehim (1, 6), oggahadihim (I, 59), and sometimes without anusvara; Gen. suranam (I, 71), sahanam (I, 4); Loc. suhesu (I, 62). Neuter nouns; Singular: davvam (1, 8); Acc. jagam (I, 29); Loc. jagadi (1, 26); Plural: [p. 117:] ravani (1, 28), lingani (1, 85). Some typical forms of feminine nouns. may be noted: Nom. sg. devada (I, 68), sampatri (1, 5); Acc. sg. tanham (1, 74); 1 Geiger: Pali L. Spr., p. 67. 2 Printz: B.P., p. 12. 3 Ibidem p. 12. 4 Luders: Bruchstucke Buddhistischer Dramen, p. 45. 5 Ibidem p. 47. 6 Printz: B. P.., pp. 5 and 13. 7 Ibid. p. 12. 8 Geiger: Pali L. Spr. p. 79. 9 Woolner: Asoka Text and Glossary, part I, p. xxi. 111

Page #145
112 Pravacanasara Inst. anukampaya (III, 51), chudhae (III, 52), piyadina (I, 43), bhasae (I, 30), sannaya (1, 87); Inst. pl. tanhahim (I, 75); Abl. sg. uvadhido (III, 19); Gen. sg. itthissa (III, 24*13); Gen. pl. itthinam (1, 44); Loc. sg. uvadhimhi (III, 15), cetthamhi (III, 19), vikadhammi (III, 15). Some typical forms of consonantal stems may be noted: Nom. sg. ada (I, 66), nani (I, 28), bhagavam (1, 32); Acc. sg. appanam (I, 33), kevalim (1, 33), adam (I, 90); jammana (III, 24*7); Gen. sg., appano (I, 81), dehissa (1, 66). Of the pronominal forms a few typical ones may be noted: Nom. sg. esa (1, 1). jo (I, 7), so I, 7); Acc. pl. ede (I, 91), te, savve (1, 3); Abl. sg. jamha (I, 20); tamha (I, 84), jatto (I, 5), tatto (II, 29), Abl. pl. tehimdo (II, 90); Gen. pl. tesim, savvesim (I, 4, 5,), fem. tasim (III, 24*10). CONJUGATION.--Coming to the conjugational forms, we have: Present Ist p. sg. panamami (I, 1) vamdami (1, 3), manne (II, 100); 3rd p. sg. havadi (I, 65), hodi (I, 18), pajuhadi (II, 20), passadi (1, 29), pecchadi (1, 32), pavadi (I, 88), pappodi (III, 75): the forms pappoti occurs in AMg. as well, see Uttaradhyayana 14, 14 (with a v. I. pappotti 3rd p. sg. of the present). cp. Pali papumati: jayadi (II, 27), genhadi (1, 32), atthi (I, 53); karedi (1, 52*2), kiradi (II, 91), kunadi (1, 89; II, 57; III, 50); dharedi (II, 58), bibhedi (III, 20*5); jadi (1, 15), jhadi (II, 59), nadi (I, 25); 3rd p. pl. khiyamti (1, 19*1), paruvemti (1, 39), vattamti (III, 67), vattamte (I, 37), homti (1, 38). The 3rd p. sg. termination, as seen from the above illustrations, is necessarily di; it is only in three or four places that Jayasena's text reads i, but, being backed by other MSS., I have corrected it to di. In gatha No. III, 20*5, Jayasena has i four times; I have not changed it, as I had not the advantage of collating other MSS. of Jayasena's text; but it is seen from the variants, that P has di throughout. Future 3rd p. sg. bhavissadi (II, 20). Imperative: 2nd p. sg. jana (II, 80, 87), janihi (II, 82), viyana (I, 64); 3rd p. sg. abhigacchadu (I, 90), padivajjadu (III, 1), maradu (III, 17). The potential or the optative 3rd p. sg. of the root as is preserved as se = syat (III, 49, 50), which is peculiar to our text; in AMg. it is sija, but a prototype of se can be suspected in forms like hane etc.1 in Acaranga of the Svetambara canon; cp. Pali labhea for optative 3rd p. sg. VERBAL DERIVATIVES.--Some typical present participles are: ahojjamano - abhavan (II, 21), uvadisada -- upadicata (II, 5), parinamado = parinamumanasya (I, 21), parinamamana = parinamamana (II, 26) bhavam -- bhavan (II, 14, 20), vattamte = vartamanan (1, 3), hojjam = bhavan (II, 103). Generally, the past passive participle forms are the corruptions of the Sk. forms; the uncertainty about the retention or otherwise of intervocalic d upsets these forms to a great extent; some typical forms are noted here: apariccatta - aparityakta (II, 3), udinna - udirna (I, 75), gada and gaja = gata (I, 50, 31) jutta-yukta (I, 70), niyvuda= nirvsta (I, 82), dhoda - dhauta (I, 1), bhanida and [p. 118:] bhaniya (II, 32; I, 34), samaraddha - samarabdha (II, 32), samchanna - samchanna (I, 77), sililtha = slista (II, 96). Some of the typical gerund forms are: kicca=krtya (, 4,82), paducca = pratitya (1, 50); khittu = ksiptva (III, 20*5), catta = tyaktya (I, 79; II, 98), datta = dattva (III, 29*20), dittha - drstva (III, 52, 61; 1, 92*8) compare puttha3 in Acaranga for prstva; apiccha =aprochya 1 Schubring: Acaranga-sutra p. 12 etc. 2 Geiger: Pali L. Spr., p. 110. 3 Acararga-sutra, ed. Schubring, p. 34.

Page #146
Introduction 113 (III, 2), usejja =asadya (I, 5; II, 91, also read asijja III, 2); abhibhuya (I, 30; II, 25), uvalabbha = upalabhya (I, 88), panamiya - pranamya (III, 2), pappa = prapya (I, 65 etc. II, 77-8) the form pappa is used by Haribhadra in his Vimsatika, 16, 16: and It is used in the AMg. canon also, see Uttara., 36, 9; janitta - jnatva (II, 102), namamsitta -- namaskrtya (III, 7), nirumbhitta (possibly a confusion between rumdha and rubbhal) - nirudhya (II, 104); suniduna- srutva (1, 62). bhaviya - bhutva (I 12; II, 20) khaviya = ksapayit ya (II, 103). Some typical forms of the Infinitive of purpose are: dedum= datum (II, 48), nadum - jnatum (1, 40, 48) bhottum=bhoktum (III, 29*20). From the following forms, when studied in their context, it appears that the past passive participles are made to serve the purpose of the past active participles: uddittha = uddistavantah (III, 24), kammamevutta - karmaivoktavantah (1, 42), samakkhada - samakhyatavantah (II, 6). The typical forms of the potential passive participle or necessitative are: abbhuttheya - abhyuttheya (III, 63), kayavva - kartavya (I, 67; III, 12), neya - jneya (I, 20), paniyadaniya - pranipataniya (III, 63), munedavvo - jnatavyah (I, 8; II, 2,39), samadhidavva = samadhyetavya (1, 86), samkhavaidavva - samksapayitavya (I, 84). PARTICLES ETC. -- Particles: a (I, 85), ya (1, 3); jaha (I, 30) jadha (11, 82; III, 30), jadha (II, 45); taha (I, 4), taha (1, 53), tadha (II, 6; III,21); puna (1, 2), puno (1, 17); khalu (I, 7), khu (II, 10); iti (II, 5, 6), idi (II, 99; III, 4), ti (after an anusvara) (I, 36), tti (1, 8); with regard to the use of tti, following illustration may be noted in which tti appears to do away with the preceding termination: tammaya tti (I, 8), parokkha tti (I, 58), dayva tti (1, 87), samga tti (III, 24); du (I, 18; II, 30), vi (I, 22), pi (after an anusvara) (III, 3); hi (II, 24); va (I, 27), vu (I, 20); kaham (I, 25); kadham (I, 57: II, 21; III, 21), kiha (II, 59; III, 58), kidha (I, 49; III, 21); va (III, 18), vya (I, 44), taradi (I, 70), ccija (III, 74); jadi (III, 68); kila (III, 29*19 v. 1. kira). NUMERALS AND TYPICAL WORDS--Some of the numerals are: ega (I, 48), ekka (II, 10, 49); duga (II, 49); cadu (II, 55); pamca (II, 54*3). A few typical words, which have not been illustrated heretofore, can be noted here: janana - jhaptih (I, 34), jidimdo - jitendriyah (III, 4), jugavam - yugapat (I, 47), jonhamjainam (I, 51, 88; III, 6, once the reading is jenham), dugumcha - jugupsa (III, 24*9) cp. Pali. jiguccha. THE PLACE OF THIS DIALECT AMONG THE PRAKRITS. With this grammatical survey it is possible to define the position of the dialect of Pravacanasara in the scheme of Prakrit dialects. This dialect, in fact, has [p. 119:] many features common to Prakrits, as a whole, such as the loss of vowels and Ir and of the dipthongs ai and au; general tendency towards changing the intervocalic consonants; reduction of the three sibilants to one, the reduction of the nasals, and the tendency to assimilate the conjunct when it is not simplified by anaptyxis. Words like metta, vihana, vuddha etc. may be found in almost all dialects. With respect to vowel changes and the consequent forms of words like iddhi, isi, oralija, ohi, dosa, nisejja, pagada, vasaho (bho in ArdhaMagadhi), veuvvio, samvudo etc., they are a common property with AMg. of the Svetambara canon; some of them are found in Jaina Maharastri of the Svetambara 1 See Hema. Prakrit Grammar, iv, 218, 245.

Page #147
114 Pravacanasara post-canonical literature, only because JM. inherits many features of AMg. Forms like pagada, pudhatta etc. smack of Sauraseni. The treatment accorded to intervocalic consonants, especially stops, is of a very uncertain character; the general tendency is towards softening or retention, a phenomenon quite usual in the early text of the AMg. canon and in Sauraseni; in Bhasa's Sauraseni retention or softening of intervocalic consonants is still facultative, while in that of Kalidasa the tendency is towards omission. It must be remembered that the Svetambara canon has been, in later days, subjected to a strong Maharastri influence, because, since the days of Valabhi redaction, 980 years after Mahavira, the canon came to be shaped, nourished, nurtured, copied and studied, in Western India, especially in Gujarat and Kathiawar. Still words like anega, udahi, logaloge, vibhaga etc. can be seen on any page of the canonical texts, and they indicate the basic nonMaharastri element of AMg. The softening of k to g is merely an extension of Saurasens phenomenon, generalised by grammarians, of softening t and th to d and dh. The retention of g is quite normal in AMg. of the canon. The retention of c and j exhibit a strong contrast with normal Maharastri. The softening of t, which is almost universally taken recourse to in Pravacanasura is peculiarly Sauraseni and extended by grammarians to Magadhi and other dialects; as a result of this the Present 3rd p. sg. termination is necessarily di, which, according to critical editors is i in AMg. texts, though some editors of the orthodox school would preserve ti. The treatment accorded to dental nasal in Pravacanasara is worthy of note: it is universally cerebralised whether initial, medial or conjunct; and this is in agreement with Sauraseni. Turning to Prakrit grammarians on this point, Vararuci wants unexceptional cerebralisation, while Hemacandra says that dental may be retained if initial. Coming to the practice in AMg., the MSS. are never in agreement; but critical scholars, from Weber to Vaidya, 1 have created a substantial convention of retaining a dental at the beginning of a word and of changing it to cerebral elsewhere. Exception is, however, made in the case of nam.2 With regard to conjunct nnor nn, Dr. Jacobi's rule3 is that nn should be preferred, if there is n in the Sk. original, otherwise nn; but one must say that (p. 120:) Dr. Jacobi has over-extended his convention, when he prints savvanna, which, as a matter of phonetic necessity, should be savvannu.4 Our MSS. of Pravacanasara are almost in agreement in preferring >> everywhere, and that has been uniformly followed. The treatment of aspirated consonants th, dh, bh at times agrees with AMg. and at times with Sauraseni. The phenomenon of ya-sruti is practically the same as in AMg. canon, though in JM., as seen in modern editions, there is a tendency to observe strictly the rules of Hemacandra. In AMg. there are many cases where r is changed to l; but in our text the tendency is towards retaining r, though we have a few cases of r changing to l; this is more in agreement with Sauraseni. 1 Weber: Uber ein Fragment der Bhagavati, Berlin, 1866-7; Dr. Vaidya: his editions of Nirayavaliyao, Antagadadasao etc., Vivagasuya and Paesikahanaya etc. Poona. 2 Leumann retains forms like nunam, no etc., see his Das Aupapatika-sutra, sections 132-3, 137; Dr. Vaidya: A Manual of Amg. Grammar, pp. 21-2. 3 Dr. Jacobi: Ayaramga sutta, PTS. London 1882, p. xv. 4 Hema. Grammar, VIII, i, 56, ii, 83.

Page #148
Introduction 115 Coming to the treatment of conjunct consonants, typical words like ada (aja in AMg.) gilana, niddho, thavara, suhuma, etc., are quite usual in AMg, canon. In Pravacanasara we get puvya, which, according to Hemacandra, is optionally purava in Sauraseni. In morphology the Nom. sg. termination of a-stems is o, which agrees with Sauraseni and partially with AMg. The Loc. sg. has e, -ammi or -ammi and -amhi or -amhi. e and -ammi are normal in AMg. It is a point sub judice, whether -ammi is possible in Sauraseni; it is not forbidden by Hemacandra; it is only later grammarians like Markandeya that have not allowed it in Sauraseni. With no discredit to the worth of Prakrit grammarians, I might say that it is an innocent anachronism that Markandeya should be a judge on the Prakrit of a writer like Rajasekhara, though eminent Prakritists like Konow have adopted this view. If usage (evidenced by good MSS.) and phonetic possibility are taken into consideration, -ammi is not impossible in Sauraseni. Our text has amhi in addition; it is also spelt as -amhi: it is found in the Girnar edict of Asoka as already noted above. The Loc. sg. of jagat as jagadi only betrays strong Sk. influence. The instrumental sg. termination for fem. nouns ending in a is e, which is quite norinal, but at times the Sk. form is retained as in anukampaya. The Loc. sg. forms are worthy of note, as some fem. nouns with u stems are treated as masculine nouns in a-stems: vikadhammi from vikatha, cetthammi from cesta etc.; the Gen. sg. of stri is itthissa: these forms of feminine nouns are, so far as I know, the peculiarities of our text alone. Coming to the pronominal forms the Abl. pl. of tad is tehimdo which is Sauraseni with vengeance. The present 3rd p. sg. termination is decidedly Sauraseni. The future 3rd p. sg. form bhavissadi is not Sauraseni according to Hemacandra's standard. The forms of the gerund and infinitive of purpose agree either with AMg. or Sauraseni; if not, they are the corruptions of Sk. forms, directly or through false analogy, according to recognised rules of phonetic corruption. Besides this vacillation between AMg. and Sauraseni, there is another strong influence working on the Pk. dialect of Pravacanasura: and that is of Sanskrit. We come across forms like janannavi, tanna, tavvivarido etc., which indicate that the author has in his mind the Sk. idiom quite predominantly. This explains also the tendency to retain intervocalic c at times and even p in [p. 121:] phrases like ghoramaparam. Even the ready-made Sk. forms are subjected to phonetic corruption and imported, for instance jagadi, diva (dija in AMg.), nada (1, 42) sannaya, which are very scarce elsewhere. The past p. participles and the gerund forms show that they are corruped from Sk. Some roots necessarily retain their Atmanepada colour. The verbal forms like janayamti, pappodi and bibhedi substantiate the same conclusion. Thus this dialect of Pravacanasara, in short, inherits many features of AMg. dialect of the Svetambara.canon; it is nourished in the back-ground of Sauraseni, and thereon a strong influence of Sanskirt is working. VIEWS ON THE NAME OF THIS DIALECT.-Then what significant name can be given to this dialect of Pravacanasara? Pischel, 1 with the analysis of a few gathas from Pravacanasara and Kattigeyanuppekkhu as quoted by Bhandarkar, 2 came to 1 Pischel: Gr. Pr. Spr., p. 20. 2 Report on Search for Sanskrit MSS., 1883-84.

Page #149
Pravacanasara the conclusion, with a remarkable grasp and suggestiveness, that this dialect should be called Jaina Sauraseni. This christening was quite in agreement with the precedent that the dialect of the post-canonical literature of the Svetambaras, which represented an admixture of Ardha-Magadhi and Maharastri, was called Jaina Maharastri by Dr. Jacobi. But some German scholars have questioned the accuracy of the designation, Jaina Sauraseni. In his lecture,1 delivered at Delhi, in 1928, Dr. Walther Schubring passingly refers to the fact that the Digambara works like Malacara etc. are interesting for the grammatical exposition as shown by one of his pupils, who was connected with an investigation in Malacara and other important Digambara treatises; and in conclusion he remarks: The future will teach us whether the signification Pischel proposed, viz., Jaina Saurasent, will appear adequate." It appears that Dr. Schubring is sceptic on that point. Dr. Schubring here refers, as he informs me in one of his letters, to an unpublished thesis 'Digambara texts", written in 1922 by his pupil Dr. Walter Denecke. Though the complete text of the thesis was not printed and published, the writer himself has given an abstract of it in the Jubilee volume2 for Professor Jacobi. In his observations on the Digambara texts Dr. Denecke discusses various points about some Digambara Pk. works, such as Malacara of Vattakera, Kattigeyanuppekkha of Kumara, and Chappahuda, Samayasara and Pancastikaya of Kundakunda; it is only on the language of these works that W. Denecke concentrates his attention; and most of his illustrative forms have been drawn from Chappahuda. On the whole, the dialectal facts arrived at by Denecke are practically the same as those noted by me above in connection with Pravacanasara except in one respect. He remarks that the language of these works is influenced by Ardhamagadhl, Jaina Maharastri which approaches it and Sauraseni'; from some of the illustrations given by himself, he would not hesitate to accept the influence of Sk. The only one aspect, where our facts are not in agreement, is that he finds some Apabhramsa forms in Chappahuda [p. 122:] and Kattigeyanuppekkha; and as he has not given any Apabh. forms from Pravacanasara, my conclusions remain unaffected. The majority of Apabh. forms, which Denecke notes, are from Chappahuda; and the reasons why in Chappahuda alone so many Apabh. forms are found are these: the Pahudas are easy and hence very often studied; in early days even the commentaries were not needed; the only commentary that appears to have been written and is available is that of Srutasagara, who lived about the beginning of the 16th century A.D.3, so the texts of Pahudas have suffered dialectal changes here and there in the course of oral transmission and study; and the Apabh. forms are there, because the Digambaras were cultivating Apabhramsa side by side with other languages, either traditionally inherited or adopted from different places, wherever they went. 116 DENECKE'S VIEW CRITICISED, AND JAINA SAURASENI AS THE SIGNIFICANT NAME. In the light of the dialectal facts considered by him, Denecke says that it was unlucky that Pischel called this dialect as Jaina Sauraseni; that Pischel's treatment 1 Published in Vira, a Hindi Monthly, vol. V, pp. 11-12. 2 Festgabe Hermann Jacobi zum, 75, Bonn 1926. 3 Annals of the B. O. R. I., XII, ii, p. 157.

Page #150
Introduction 117 and conclusion are not free from mistakes; and that according to his opinion, the name 'Digambari language' is a better designation. I do not understand, when there is practical agreement between Pischel and himself, and between his results and those of mine (excepting Apabh. elements in Chappahuda), why Denecke objects to the designation, Jaina Sauraseni. Any name can be given, just as Dr. Jacobi once intended to call Jaina Maharastri as Jaina Saurastri,1 but one must prove first that the name previously suggested is connotatively defective, and that the name proposed is more significant. As remarked above, Pischel's designation has been not without a precedent; and the name, Jaina Sauraseni, is capable of signifying the main traits of this dialect. The word Jaina shows that it is primarily handled by Jaina authors and that it contains some dialectal features of Ardha-Magadhi, the traditional name of the canonical language of the Jainas; the word Sauraseni shows that it has some parellels with Sauraseni of the grammarians and even of the dramas: and further the term Sauraseni is wide enough to imply the Sanskritic influence, as the Sauraseni of Sk. dramas is moulded after the fashion of the Sk. idiom. So Pischel's designation is sufficiently significant, and no new christening is needed. The new name proposed by Denecke is not significant and comprehensive. The name, Digambari language, on the very face of it, does not indicate a Pk. dialect; it ignores the deep Sauraseni back-ground of the dialect; and it is misleading, in view of the fact that the Digambara authors have adopted, at different periods as well as side by side, different languages and dialects as the one we are discussing, Sanskrit, Tamila, Kannada, and so forth. Thus Denecke's proposed designation is not significant, as it includes matter not needed and excludes important traits of the dialect. I am aware that this Jaina Sauraseni, the dialect of the gathas of Pravacanasara, has come, in later days, under the influence of Maharastri and Apabhramsa, but that is outside the scope of the present discussion. To conclude, (p. 123:] Pischel's designation viz., Jaina Sauraseni, is sufficiently significant; and it need not be changed, simply for the sake of changing it. HISTORICAL BACK-GROUND OF JAINA SAURASENI.-Is it possible to outline the historical back-ground and the circumstances, that might have been responsible for the shaping of the Jaina Sauraseni dialect? A couple of centuries after the nirvana of Mahavira, as a result of the severe famine that is said to have taken place in Magadha, a portion of the Jaina community, under the leadership of Bhadrabahu, migrated to the South;2 and this has been the historical starting point of Jainism in South India. The Jainas, that migrated to the South, could conveniently stick up to their ascetic practices; but those, that remained behind, became slack, to a great extent, due to difficult days of famine. At the end of the famine, the members of the ascetic community in the North convened a samgha for the restoration of the sacred canon, as so many monks, who were the repositories of the sacred lore, had been the victims of famine. It was at Pataliputra that the canon was shaped, as it was then available from the various monks that had survived the famine. This canon, naturally, being shaped wholly by those that were remaining in the North and who had 1 His Intro. to Kalpasutra p. 18, Leipzig 1879. 2 South Indian Jainism chap. II; Ardhamagadhi Reader ixl etc..

Page #151
118 Pravacanasara apparently slackened their ascetic practices, was not acceptable to those that had migrated to the South. Here is the visible seed of the division of the Jaina church under the denominations of Svetambara and Digambara, as they came to be known later on. It was a practical step, on the part of the Svetambaras, that they tried to restore the sacred texts as much as it was possible under the then prevailing circumstances; and it is this canon, after passing through various vicissitudes, that was committed to writing, almost as it is to-day, under Devarddhigani, at Valabhi, in the year 983 after the nirvana, of Mahavira. The Digambaras, in their zeal for the genuine canon, did neither restore it themselves, nor could they accept the canon as shaped by the Pataliputra samgha, with the result that the community, as a whole, came to lose the sacred canon. But, when we take into consideration the ancient method of study, that the teachers and pupils relied more on their memories than on the material accessories of knowledge like MSS. etc., it is imaginable that the leading teachers among the Digambaras, in the South, might have utilised, on such an occasion, the knowledge of what they had studied from their teachers; and, to satisfy the religious needs of the community in the south, they might have composed small treatises, not as the sacred canon, which, as they understood that term, was lost beyond recovery, but as mere memory-notes of what they had received traditionally from their teachers; and it is to this class of literature that the works of authors like Puspadanta, Bhutabali, Vattakera, Kundakunda and Sivarya belong. Their works are written in a language, which inherited many dialectal characteristics of AMg., in which the traditional canon was originally preserved; why, between the works of these authors and the works of the Svetambara canon, we have many common ideas, nay common verses; these common verses do not imply [p. 124:] mutual borrowing, but prove a common heritage of both. These things clearly explain the AMg. elements in Jaina Sauraseni. The strong Sauraseni colour must have been due to central Indian influence;2 and, as the Digambaras continued their literary activities in the extreme South, their dialect could remain immune, at least for a long time, from the onslaughts of Maharastri. That the Digambaras were partial to Sauraseni is also clear from the manner in which they enriched the Kannada vocabulary under Prakritic influence: and when we see forms like sakkada samskrta in Kannada, we are tempted to say that it was Sauraseni grammar that helped them to transform Sk. words and then to import them into Kannada. Further, the Sk. influence on Jaina Saurasent can be easily explained by the fact that the Jainas, in the South, were soon driven by circumstances around to adopt Sanskrit; and we find that Jaina authors like Samantabhadra, Pujyapada, Anantavirya, Akalanka and others cultivated chaste Sanskrit. This strong inclination towards Sk. and the absence of the reservoir of the AMg. canon brought Jaina Saurasent under Sk. influence. The Svetambaras in the North could not show much influence of Sk. on their 1 The problem raised by the common verses between Mulacara and Avasyaka-niryukti and between Prakirnakas and Bhagavati Aradhana will be taken up in a separate paper. 2 See Chatterjee: Origin and Development of Bengali Language, pp. 60-1. 3 The apabhramsa-prakarana, chapter VIII, of the Kannada Grammar, Sabdamanidarpana of Kesiraja, gives rules of corrupting Sk. words; these rules remind us of similar ones in Prakrit grammars, some of which are special to Sauraseni.

Page #152
Introduction 119 Prakrit, because they constantly studied their canonical works and post-canonical ones like Nijjuttis and Curnis, all in Prakrit, which were sufficiently large in bulk; and moreover they took up Sk. rather late. Just as the Jaina Sauraseni is influenced by Sk., so the Sanskrit used by Svetambara writers, because of their partiality towards and constant study of their texts in Prakrits, is greatly influenced by Pk. idiom; and that is why we find non-Sanskritic elements in many of the Svetambara Sk. works. The conspicuous absence of Desi words in Pravacanasara, possibly indicates that the Jaina Sauraseni was nourished, or rather preserved, in the extreme South, isolated from the growing varnaculars of the Aryan tongue in the North; and further, the South Indian vernaculars like Tamila, Kannada etc., perhaps phonetically, or due to small stock of vocabulary in early days, were inadequate to give loan words etc.; while the AMg. canon in the North was being nourished on parallel lines with the growing vernaculars and hence the possibility of more Debi words etc. therein. I would call these early Jaina Sauraseni works as the Pro-canonical texts of the Jainas. JAINA SAURASENT AND JACOBI'S PRE-CLASSICAL PRAKRIT.--Now remains one point as to the relation of Jaina Sauraseni with the pre-classical Prakrit postulated by Dr. Jacobi.1 Maharastri, as its name possibly indicates, had its cradle in Maharastra, though it is difficult to define its boundaries at the beginning of the Christian era. It was from the region of its birth that it must have spread into Northern India. It does not appear in the dramas of Bhasa, but, by the time of Sudraka and Kalidasa, its place appears to be recognised for verses. This comparatively late appearance of Maharastri in literature does give rise to a question as to what possibly might have occupied (p. 125:] the place of this dialect in early days. Dr. Jacobi postulates that there must have been some Prakrit, which he calls pre-classical Prakrit; and further he shows that he finds the traces of this Prakrit dialect in the Natyasastra of Bharata. This pre-classical Prakrit was marked by the optional retention, change or loss of intervocalic consonants; by the softening of t to d and the gerund in iya; and by some kinship with the dramatic Sauraseni: and also, according to Dr. Jacobi, it shows some traces of Maharastri in the Loc. sg. in -ammi and gerund in una. But, in view of the fact that the Sauraseni of the fragments of Buddhistic dramas does not yet show the softening of t to d, Dr. Jacobi suspects that originally it must have been foreign to dramatic Sauraseni, but later on adopted therein from the pre-classical Prakrit, partial glimpses of which are traceable in Natyasastra. This postulation of pre-classical Prakrit is really ingenious and explains many otherwise conflicting facts; but the question remains whether Dr. Jacobi would have come to these very conclusions, if he had compared the so-called Pali phonology with his postulated preclassical Prakrit. This he has not done. The so-called old Sauraseni elements in the fragments of Buddhistic dramas can well be possible in Pali, such as the retention of intervocalic consonants, the change of ny to nn and so forth; in almost all the three dialects called Old AMg., Old Sauraseni and Old Magadhi by Dr. Luders, 2 we find that there is no tendency towards cerebralisation of n; and this might be a Pali influence on the various dialects, as a whole, as handled by Asvaghosa. What then is 1 Dr. Jacobi: Bhavisatta Kaha von Dhanapala pp. 81*-89*. 2 Dr. Luders: Bruchstucke Buddhistischer Dramen pp. 33-34.

Page #153
120 Pravacanasara the relation of this postulated pre-classical Prakrit with the Jaina Sauraseni? The so-called specialities of this pre-classical Pk. are practically found in Jaina Sauraseni, as we have analysed it from the gathas of Pravacanasara. The postulate of Jacobi has one disadvantage that the dialectal facts from Natyasastra will have to be accepted with caution; of this he himself is aware, and makes sufficient concession for Sanskritisms and scribal errors.1 The so-called antiquity of the orthography, ha rather than nh, might be merely the scribe's habit of writing Sk. Comparing the dialectal stage represented by Natyasastra with that of Prayacanasara, one is struck with close similarities; if Sanskritisms like visuska, bhramara vali, sahasra, yuvati etc. are taken to be, and they are, chronologically late features imposed on the pre-classical Prakrit, then the Jaina Sauraseni, which exhibits comparatively less Sanskrit influence, might represent chronologically an earlier stage than that of Natyasastra. And I think that the dialectal characteristic of this pre-classical Pk. will have to be decided by a comparison of common verses between the Svetambara canon in AMg. and the Pro-canonical literature of the Digambaras, without ignoring, of course, the Pali parallels; and the results are sure to be reliable, because these two tracts of literature have been preserved independently and with a remarkable mutual isolation. [p. 126:1 The cumulative effect of the dialectal stage of Jaina Sauraseni on the probable period of Kundakunda, the author of Pravacanasura, is already touched upon above. 1 The Prakrit verses have been critically edited recently, see Indian Historical Quarterly vol. VIII, iv.

Page #154
Post Script: ADDITIONS ETC. TO THE INTRODUCTION Page 1, paragraph 1: Pt. Jugalkishore Mukthar has written an exhaustive and learned Review of my edition of the Pravacanasara in the Jaina Siddhanta Bhaskara, IV, i, pp. 53-69, Arrah 1937. Some of the facts brought to light by him merit attention. See also his note on Kundakunda and his works in his Introduction, pp. 12 f., to the Puratana Jainavakya Suci (P.J. S.), Sarsawa 1950. Pt. Kailash Chandra Shastri has written an exhaustive Introduction in Hindi to his Prabhrta-Samgraha (Jivaraja Jaina Granthamala, No. 9, Sholapur 1960). Though he has substantially used this Introduction, now and then he has made his own suggestions and additions which deserve notice. Some of the important ones are noted by me here and there below. Paragraph 2: The figures in square brackets refer to the pages of the earlier edition brought out by me in 1935. Page 8, last word of the first paragraph, namely, 'the Manusa region': Pt. Jugalkishore is not ready to accept this conjecture, see his Review noted above. Pt. Kailash Chandra's observations may also be seen. Vide his Introduction noted above. Page 9, paragraph 2, on the word Vadanyaya: There is a work Vadanyaya by Dharmakirti as well. The first section of it is edited by Rahula Sankrityayan in the Journal of the Bihar and Orissa Research Society, XXI, 4, December 1935. Page 16, on the word 'Suyakevali,' in line 5: Pt. Jugalkishore's observations in his Review and Pt. Kailash Chandra's remarks in his Introduction, noted above, may be taken into account. Page 17, on the words 'Jayadhavala commentaries,' in line 26: Pt. Jugalkishore has shown in his Review, noted above, that the Dhavala contains reference to Parikarma. Dr. H. L. Jain has given references to the contexts in the Dhavala where Pariyamma is mentioned. He shows that it was a commentary on the Saskhandagama and quite authoritative. Though the name of the author is not noted, it is probable (from some common expressions in the Niyamasara) that its author might have been Kundakunda (Dhavala, vol. I, Intro. pp. 46 f., Amraoti 1939. For reference to Parikarma in the Jayadhavala, see Kasayapahuda, Vol. I, Intro. p. 34, Benares 1944) For some observations in this context see also Tiloyapannatti, part II (Sholapur 1951), Intro. p. 6. Pt Kailash Chandra also in the manner of Dr. H. L. Jain) has collected (see his Intro. noted above) a number passages from the Dhavala which refer to

Page #155
122 Pravacanasira Parikarma. In his opinion its contents primarily covered Saiddhantikaganita. It is mentioned as Parikarma-satta; it is closely connected with the Satkhandagama on which possibly it was a Vyakhya, now and then expressing different views. Virasena does not mention the name of the author, but Pt. Kailash Chandra is inclined to accept Kundakunda as its author, because Indranandi says so and because some of its expressions have their counterparts in the Niyamasara as already noted by Dr. H. L. Jain. Page 21, para 2, on the words 'Christian era': Muni Sri Kalyanavijayaji has advanced some arguments against an early date for Kundakunda (Sramana Bhagavan Mahavira, Jalor 1941). But his observations are not objectively presented; nor do they stand strict critical scrutiny. Some of his arguments are already met by my discussion to which he makes no reference. On his other details, I may just passingly note the following points: i) The Hindu deities Vienu, Brahman etc. are mentioned in the Satrakrtanga (I. 6. 21; 1. 1. 5; etc.), one of the earliest works in the Ardhamagadahi canon; and it is not correct to presume that these are just deities of the Puranic age. ii) Reference to Caityagrha has nothing to do with Caityavasa. iii) It is still to be proved that the Rayanasara is the work of Kundakunda, the author of the Pravacanasara. iv) Some of his presumptions are obviously incorrect. In chronological discussions evidence is more valuable than anybody's opinion, however ingenious it might be.. Pt. Sukhalalaji has expressed his assertive voice against such an early date for Kundakunda (Sanmati Prakaraya (Hindi), Ahmedabad 1963). But he has not presented any evidence which could be weighed. by a historian of literature. It is not the conclusion but the evidence which is presented that matters more in objective studies. The philosophical concepts and the attendant terms have flown in India in various currents and cross cnrrents, and there is very little individualistic about them. So any attempt to come to chronological conclusions on the basis of similarities of ideas and so on will always remain problematic. F. W. Thomas (vide his Intro. to the Pravacanasara pp. 16 ff., Cambridge 1935.) has already made an objective attempt in this direction by putting together various terms etc. (as a sign of antiquity) used by Kundakunda whom he puts earlier than Umasvati and would not at any rate put him after Siddhasena as perhaps Pt. Sukhalalaji has in his mind. The studies about Kundakunda are still in their infancy, and there is scope for further investigation. It is well-known that scholars are not agreed even on the age of Kalidasa for the simple reason that some of them try to usher in arguments which have hardly any relevance and definiteness while determining questions of chronology. This is a good lesson for us who are working on chronological problems. Page 22, foot-note 2: It is suggested that Kondakunde-Konkondla (Anantapur Dt.) is the place to which Kundakunda belonged and possibly derived his

Page #156
Introduction 123 name from that place. It is an interesting suggestion and can be accepted as a workable hypothesis for the present (P. B. Desai: Jainism in South India, Sholapur 1957, pp. 152 ff.) Page 25, paragraph 1, on the word 'Mulacara'. See Pt. Jugalkishore's observations on this work in his Intro. pp. 18f. of his P.J.S. Pt. Paramanand has written an article (Anekanta, II, 3, pp. 221 f.) that Kundakunda should be looked upon as the author of the Mulacara, but the evidence presented is not conclusive. He shows further (Ibidem pp. 319.) how it has a number of gathas common with other works. See also Pt. Hiralal's article on this work (Ibidem XII, 11, p. 330ff.). He has further noted (Ibidem pp. 362f.) how the Mulacara shares some gathas with the works of Kundakunda. The Samayasaradhikara of the Mulacara (X. 89-90) has a few gathas common with the Sanmati of Siddhasena (II. 40-53), see the Sanmati Tarka, English, Intro. p. 71, Bombay 1939. Even the name of the author or compilor is still obscure. It is necessary, however, to treat the present chapters of the Mulacara as independent Prakaranas put together under one title. In this context see the foot-note No. 3 on p. 31 below. Page 27, paragraph 2, on the word 'Damsanapahuda'. Dr. W. Schubring has written a learned paper 'Kundakunda echt und unecht' in ZDMG, Band 107-Heft 3 (December 1957), pp. 557f. It throws a searching light on the language and contents of some of the Pahudas; and whether the author of the Pravacanasara etc. is the same as the author of some of the Pahudas is an open question. It is an urgent desideratum that these Pahudas should be critically edited. Page 28, second paragraph, on 'Caritta-pahuda': There is a thorough and excellent study of the entire range of the Sravakacara presented by Dr. R. Williams in his Jaina Yoga, London Oriental Series, Vol. 14, London 1963. Page 38, foot-note No. 1, add after 'Lucknow 1931': Lately there is another edition of the Niyamasara with Padmaprabha's comm. and Gujarati Anuvada by H. J. Shaha, Sri Jaina Svadhyaya Mandira Trust, Sonagadh 1951. Page 39, foot-note from the earlier page, add at the end of it after the word 'com mentary': My paper on this subject submitted to the Eighth Session of the All-India Oriental Conference, Mysore, is published, in its revised form, in the Journal of the University of Bombay, XI, ii, for 1942, pp. 100f.: Padmaprabha and his commentary on the Niyamasara'. All the quotations are listed and an attempt was made to put broad limits to his age which was assigned to 'the last quarter of the 12th century and the first quarter of the 13th century A.D.'. With more specific evidence, namely, the epigraph from Patasivaram (Dt. Anantapur) which gives so many details about Padmaprabha, it is shown now (P.B. Desai: Jainism in South India and Some Jaina Epigraphs, Sholapur 1957, pp. 159-60) that he passed away on Monday, February 24, A.D. 1185. Page 47, foot-note 4, add at the end of it: This promised English translation of the Prayacanasara and its Sanskrit commentary by Amftacandra by

Page #157
124 Pravacanasara B. Faddegon is edited with an Introduction by F.W. Thomas and published as Vol. I, Jaina Literature Society Series, Cambridge 1935. The learned Editor has discussed some important points in the Intro. which deserve special attention, such as the relative ages of Kundakunda and Umasvati, ancient character of the works of Kundakunda in the light of his terminology and references, some techinical usages of Kundakunda etc. An edition of the Pravacanasara, Text, Amrtacandra's comm. and Gujarati Translation is brought by H.J. Shaha, Songadh 1948; and there is a Hindi counterpart of this edition by Pt. Parameshthidas, Maroth 1950. A metrical version of the Pravacanasara in Hindi by Vrndavana (see p. 106, footnote 3, below) was already published by the Jaina Hitaishi Karyalaya, Bombay 1908. Lately, a Gujarati Padyanuvada has appeared, Songadh 1950. A Marathi Padyanuvada by Shri M.H. Gandhi is published in the Arya Kundakunda, Osmanabad 1952. By the bye, in 1915, an edition. of the Pravacanasara by the late T.K. Laddu was announced in the S.B.J. (see the list of proposed publications in the Paramatma-prakasa, Arrah 1915); possibly due to the sad demise of the editor no such edition could be brought forth. Page 47, at the close of the first paragraph, on the word 'Jainism': Pt. Sukhalalaji (Sanmati-prakarana, Hindi, pp. 40ff. Ahmedabad 1963) has instituted a comparison between the works of Kundakunda and the Sanmatiprakarana of Siddhasena. He has detected between them common expressions, similarity of style, parallel contents and some improvementsdeviations here and there. It is necessary that this study has to be extended to the Stutis as well. If one treats the entire early Jaina literature as one unit of study and is guided only by the available evidence, the irresistable conclusion is that Siddhasena took the clue of the Yugapad-vada (see the foot-notes 1 and 2 on pp. 39 and 76-7 below) from Kundakunda and consequently the make-up of his Sanmatiprakarana is much influenced by that of the Pravacanasara of Kundakunda. Possibly to sidetrack this conclusion, Pt. Sukhalalaji, if I understand him right, is postulating the currency of the Yugapad-vada to some extent even in early Svetambara literature (Ibidem pp. 54 ff.) Page 48, paragraph No. 2: In the Review, noted above, Pt. Jugalkishore raises the question of the gathas found common between the Pravacanasara and the Tiloyapannatti of Yativrsabha. See his article on this topic in the Anekanta, Vol. II, No. 1, pp. 3 f., Delhi 1939, also his further discussion in his Intro. to the P.J.S., pp. 27f. This subject is discussed in the Intro., in English and Hindi, to the Tiloyapannatti, part II, Sholapur 1951. Page 51, first paragraph, line 10, on the word 'Haribhadra': Both these verses, as quoted by Haribhadra, are found in the Savayapannatti attributed to Umasvati (Bombay 1905) but possibly composed by Haribhadra himself, see verse Nos. 223-4, p. 122. Page 52, first foot-note continued from the earlier page: On this conjecture see Pt. Jugalkishore's views in his Review noted above.

Page #158
Introduction 125 Page 68, foot-note 5: When I wrote this I was not aware of a foot-note of H. Jacobi (SBE, 45, Jaina Sutras part ii, pp. 406-7, foot-note 3) where he describes the five bodies which an individual possesses according to Jainism; and at the close of his note, he remarks 'Compare also the Samkhya terms vaikyta and taijasa, Garbe, Die Samkhya Philosophie pp. 236, 249.' It appears that the remaining terms had not then attracted his attention. At any rate the similarity, very close one indeed, is a fact. Page 73, line 7, on the word Brahman: Biahman as an omniscient Being, see the Vedanta-siddhanta-sukti-manjari, Calcutta Sk. Series, No. IV, Intro. p. 39, note also the text, pp. 57-60. Page 84, foot-note 1: Haribhadra also has quoted this line in his commentary on the Dasaveyaliya, I, 3. So possibly it is a pretty old definition tradi tionally handed down. Poge 92, line 7: The Suyagadam possibly accepts a naked monk as an ideal one (I, 7, 22); and naganiya means a nude monk. Page 94, paragraph 2, on the word style etc.: In this context, the observations of Dr. F. W. Thomas deserve special attention: 'His [i. e., Amstacandra's] commentary on the Pravacanasara is elaborate and of a severe, almost painful, precision which leaves nothing to be supplied and by no means shrinks from reiteration. He is an excellent master of Jaina Sanskrit: he employs a fullness of phrase which not unfrequently gives an impression of an enjoyment of sonorous circumlocution and complicated sentences rather than of a simple striving for exactitude, and which renders the work of interpretation and translation extremely difficult; but no special charity is required for recognising in the remorselessness of style the outcome of an inflexible religious faith. Like other Jaina writings, the commentary is entirely void of personal display; but there are some few passages where it adopts a strain of enthusiasm and even indulges in verse (p. 24, Intro. to the ed., noted above, on p. 47). Page 96, at the end of the paragraph, on the words '10th century A. D.' See Pt. Paramananda's note on Amrtacandra in the Anekanta, VIII, pp. 173-4. Jayasena, the author of the Dharmaratnakara, composed at Sakalikarahataka in Samvat 1055 (-57=998 A. D.) quotes many verses from the Purusartha-siddhyupaya of Amotacandra. So Amotacandra must have flourished earlier than 998 A. D. See also Jaina Samdesa, sodhanka V, pp. 177 f., Mathura 1959; The Voice of Ahinsa, Vol. XI, No. 6, June 1961. Page 96, on the foot-note No. 2. This reference is elaborated by Pt. Sukhalalaji in an article on the age of Siddhasena (Bharatiya Vidya, Hindi, III, 1, pp. 132-3, July 1945) assigning him to the 5th century of the Vikrama era. His note is also included in the Sanmati-prakarana, Hindi, p. 10f., Ahmedabad 1963. Pt. Sukhalalaji accepts that the Jainendra-vyakarana refers to Siddhasena, but, in his opinion, it could not have referred to Samantabhadra as an author. He holds the view that 'Samantabhadra' possibly stands for the "Samantabhadra-vyakarana' of the Buddhist author

Page #159
126 Pravacanasara Candrakirti. The suggestion is ingenious, but it remains just a speculation till the relevant context is traced in Candrakirti's work about which, one wished, the necessary bibliographic references were supplied for further study and verification (Ibidem p. 47). Page 97, end of the second paragraph, on the 'Dharmaratnakara': About Jayasena, the author of the Dharmaratnakara (samvat 1055) see Anekanta, VIII, pp. 200-5. Page 98, foot-note 2. As he knows the Paramatma-prakasa, it is not unlikely that he mentions the name of its author as Yogindradeva: really the name should have been Yogindu. A. Master misunderstood the title (Yogindra) of Jinadattasuri as the name of the author of the Paramatma-prakasa (See his paper Mysterious Paisaci, JRAS, April 1943, p. 45) as shown by me in a note in the Annals of the B. O. R. I., Vol. 34, pp. 166-7. Page 104, second paragaaph, on the word srutamuni in line 21: My friend Prof. D. L. Narasimhachar, Mysore, writes to me thus: At the end of a Ms. called Tattvaratna-pradapika, a Kannada commentary on the Sutras of Umasvati, written by Adhyatmi Balacandra, the following Prakrit verse occurs: siddhamti Abhayacamdo tassa sisso ya hoi Sudamunino savvagune paripunno tassam sisso ya Nagacamdo yal/ Page 106, at the end of the third paragraph: There is also a Tamil commentary on the three works of Kundakunda, see my note in the Annals of the B. O. R. I., XIX, 1, pp. 1-2, Poona 1938.

Page #160
pravacanasArako viSayAnukramaNikA pR. gA. viSaya . 10 viSaya pR. gA. maMgalAcaraNapUrvaka graMthakartAko pratijJA . 21 indriya-jJAnakA bhUtAdi paryAyoMke jAnane meM . . 1. jJAnAdhikAraH asamarthapanA . 27140 vItarAga sarAga cAritrake upAdeyaheyakA atIndrijJAnameM hI sabako jAnanekI kathana . . . 66 sAmarthya hai . 48041 cAritrakA svarUpa | rAgadveSI pariNAmoMse hI karmokA baMdha . 50143 cAritra aura AtmAkI ekatAkA kathana . 88 arahaMtoMke puNyakA udaya baMdhakA kAraNa AtmAke zabhAdi tIna bhAvoMkA kathana . 949 / nahIM hai, yaha kathana . . 52145 zubhAdi bhAvoMkA phala . 11111 atIndriya jJAna kSAyika hai . . 54.47 zuddhopayogabAle jIvakA svarUpa 14 / 14 / sabako na jAnanese AtmAko nahIM jAnanA, zuddhopayogake bAda hI zuddha AtmasvabhAvakI eka Atma-jJAnAbhAvase sabake jAnanekA prApti hotI hai . . 16.15 | abhAva . 55 / 48 zaddha svabhAvakA nitya tathA utpAdAdisvarU- kramase pravRtta jJAnako sarvagatapanakA abhAva pakA kathana . 2017 tathA yugapat pravRttako sarvagatapanA 58150 zaddhAtmAke indriyoMke vinA jJAna-sukha kriyAkA phala baMdha nahIM hai . . 6052 hotA hai . 23319 jJAnase sukha abhinna hai . * 62053 atIndriya jJAna honese sarvapratyakSapanA . 27 / 21 atIndriya sukhakA kAraNa atIndriya jJAna AtmA jJAna ke pramANa hai yaha kathana . 29 / 23 | upAdeya hai yaha kathana . * 64154 jJAnake pramANa AtmAko na mAnane meM dUSaNa 3024 indriya sukhakA kAraNa indriya-jJAna .65 / 55 jJAnakI taraha AtmAkA sarbagatatvapanA . 3026 | indriya-jJAnakA heyapanA . 6656 AtmA aura jJAnakI ekatA aura anya parokSa pratyakSakA lakSaNa . . 68158 ___ tAkA kathana . . 32 / 27 pUrvokta pratyakSa vAstavameM sukha hai jJAna-jJeyakI ApasameM gamanAbhAva zaktikI . kevalIko jAnanese kheda nahIM hotA . 70 / 60 vicitratAkA kathana . . 34028 kevalajJAna sukharUpa hai . 72061 jJAnakA arthoMma aura padArthIkA jJAnameM parokSajJAnIko yathArtha sukha nahIM hai 74 / 63 rahanA isakA dRSTAnta . 36 / 30 zarIra, sukhakA kAraNa nahIM hai * 76065 AtmAkA padArthose pRthakpanA . 38/32 | indriyoMke viSaya bhI sUkhake kAraNa kevalajJAnI aura zrutakevalImeM avizeSatA nahIM hai . . . 77.67 kisI apekSAse hai . sukha AtmAkA svabhAva hai . . 7868 jJAnakA zrutarUpa upAdhise rahitapanA , 40 // 34 zubhopayogakA svarUpa . . .. 8069 Atma-jJAnameM kartA karaNa bhedakA abhAva . 42 // 35 | zubhopayogase iMdriya-sukha-prApti .81170 jJAna aura jJeyakA svarUpa . * 43336 indriya-sukha yathArthameM duHkha hI hai . 82171 asadbhata paryAyoMko kisI prakAra sadbhutapanA - zuma aura azubha donoM upayogoMmeM samAnatathA jJAnameM pratyakSa honA . 46 / 38 panekA kathana * 83172

Page #161
128 pravacanasAra viSaya pR. gA. viSaya pR. gA puNya duHkhakA kAraNa hai . . 84174 gaNagaNImeM ekatA . . 139 / 18 phira bhI puNyajanya indriya-sukhako duHkharUpa do tarahake utpAdoMmeM avirodha . 139 / 19 honekA kathana . . 8676 satpAdakA paryAyase abheda . . . 142 / 20 puNya aura pApameM samAnatA . . 8777 | asadutpAdakA paryAyase bheda . . 143 / 21 ina donoMmeM samAnatA jAnanese hI zuddhopa saba virodhoMko dUra karanevAlI saptabhaMgIyogakI prApti . . 88178 nayakA kathana . .146423 mohAdike dUra karanese hI Atma-lAbha . 8979 manuSyAdi paryAya kriyA phala honese vastu-svabhAvase mohakI senAke jItanekA upAya . 91180 | bhinnatA tathA kriyA-phalakA kathana 147 / 24 pramAdarUpa corake kAraNa sAvadhAna rhnaa| manaSyAdi paryAyoMse svabhAvakA tirobhAva 150126 cAhiye . * 92181 jIvakA paryAyase anavasthitapanA . 151027 apane svarUpakA anubhava karanese hI mokSakI anavasthitapanemeM hetu . 153 / 28 prApti hotI hai, aisA kathana . 93 / 82 AtmAkA pudgalake sAtha saMbaMdha honekA kathana 154 // 29 zuddhAtmAke lAbhakA zatru moha hai . 9483 | nizcayase AtmA dravyakarmakA akartA hai . 155 / 30 mohakA kSaya karanA kartavya hai . 95 / 84 / AtmAkA pariNamana svarUpa .157 / 31 mohake tIna bhAva bhI kSaya karane cAhiye . 9685 | jJAnAdi tIna tarahako cetanAkA svarUpa . 157132 jainamatameM padArthoMkI vyavasthA . 98487 dravyake sAmAnya kathanakA upasaMhAra .160134 mohake nAzake upAyameM puruSArtha kAryakArI hai 99 / 88 dravyakA viSeza kathana . .162 / 35 svaparabheda-vijJAnase mohakA kSaya . 100 / 89 loka alokakA lakSaNa . 163136 bhedavijJAna Agamase hotA hai .101190 kauna dravya kriyAvAle haiM ? . . 164 / 37 bItarAgakathita padArthoke zraddhA vinA dravyameM bheda, guNake bhedase hai. . 166 / 38 Atma-dharmakA lAbha nahIM hotA . 102 / 91 | mUrta amUrta guNoMkA lakSaNa . . 167439 AcAryakI dharmameM sthita honekI pratijJA . 104 / 92 | pudgala dravyake guNa . 167440 2. jJeyatattvAdhikAraH amUrta dravyoMke guNa . 170 / 41 padArthoko dravya guNa paryAya svarUpa honA . 108 / 1 / dravyoMke pradezI apradezI bheda . * 172 / 43 svasamaya parasamayakA kathana . .11012 | dravyoMke rahanekA sthAna . 174 / 44 dravyakA lakSaNa . . .112 / 3 kAlANukA apradezIpanA . . 176 / 46 astitvake bhedoMkA svarUpa . . 115 / 4 kAlapadArthake paryAya . 177447 dravyase anya dravyakI utpattikA abhAva tathA pradezakA lakSaNa . * 180148 dravyase sattAke judepanakA abhAva . 11906 kAlapadArthakA pradeza-mAtra honA * 185 / 52 dravyake satpanekA kathana . .127 vyavahAra jIvapanakA kAraNa . . 188153 utpAdAdikA ApasameM avinAbhAva sambaMdha 12338 prANoMkI saMkhyA . 189 / 54 utpAdAdikoMkA dravyase abheda . 125 / 9 prANoMke pudgalokapanakI siddhi . 19056 aneka dravyoMke tathA eka dravyake paryAyoMdvArA navIna karmake kAraNa prANa haiM . 191157 utpAdAdikA kathana . .129 / 11 | prANoMkI utpattikA aMtaraMga kAraNa . 192158 sattA aura dravyake ekatvameM yukti . 13113 | prANoMkI saMtAnakA nAzaka aMtaraMga kAraNa. 193359 bhedoMke bhedoMkA lakSaNa .13 / 14 | jIvake vyavahAra paryAyakA svarUpa va bhedakA sattA aura dravyakA paraspara guNaguNopanA . 137 // 17 / kathana : 194160

Page #162
viSayAnukramaNikA ___129 pR. gaa.| viSaya viSaya pR. gA. AtmAke svabhAvakA kathana . 195 / 62 | Adise aMtataka munikI kriyAoMke karaparadravyake saMyogakA kAraNa . 197163 nese munipadakI siddhi . 2557 zubhopayogakA svarUpa . 198065 muni kisI samayameM chedopasthApaka hai . 25748 azubhopayogakA svarUpa . . 19966 / dIkSA denevAlekI taraha chedopasthApaka dUsare parasaMyogake kAraNakA vinAza 200 / 67 AcArya bhI hote haiM . . 258 / 10 zarIrAdi parama mAdhyastha bhAva . 20068 saMyama bhaMga honepara usake jor3anekA vidhAna 259 / 11 zarIrAdiko paradravyatvasiddhi . 202169 bhaMgakA kAraNa parasaMbaMdhakA niSedha .261113 paramANuko piMDarUpa honekA kAraNa . 204 / 71 | munipadakI pUrNatAkA kAraNa AtmAmeM AtmA pudgala piMDakA kartA nahIM hai . 208 / 75 | lInapanA . 262 / 14 karmarUpa pudgaloMkA bhI akartA hai . 21077 / sUkSma paradravyameM bhI rAgakA niSedha . 263315 zarIra bhI jIvakA svarUpa nahIM hai . 211379, saMyamake chedakA svarUpa . 264116 jIvakA svarUpa kathana . 212 / 80 chedake bheda . . 265 / 17 AtmAke baMdhakA hetu . 214181 aMtaraMga chedakA sarvathA niSedha * 266 / 18 bhAvabaMdha dravyabaMdhakA svarUpa. 217183 | parigrahakA niSedha . 268 / 19 baMdhakA svarUpa * 218185 | aMtaraMga chedakA niSedha hI parigrahakA niSedha dravyabaMdhakA kAraNa rAga pariNAma . 221488 | hai, yaha kathana . . 270120 jIvakA anya dravyoMse bheda . | aMtaraMgasaMyamake ghAtakA hetu parigraha . 271 / 21 bhedavijJAna honekA kAraNa / . 224.91 parigrahameM apavAdamArga . .272 / 22 AtmAkA kArya . . 225 / 92 / jisa parigrahakA niSedha nahIM hai, usakA pravagalakarmoke vicitrapanekA hetu . 228 / 95 svarUpa . * 273123 abhevabaMdharUpa AtmA hai . . 229496 | utsargamArga hI vastukA dharma hai, anya nahIM hai . 274 / 24 nizcaya vyavahArakA avirodha 23097 apavAdamAgake bheda .275125 azuddhAtmAke lAbhakA hetu . . 231198 zarIramAtra parigrahake pAlanakI vidhi .280126 zuddhAtmAke lAbhakA hetu . . 232 / 99 yogya AhAra anAhAra tulya hai * 281227 zuddhAtmA upAdeya hai . . 2331100 yogya ahArAdikA svarUpa . .28 / 28 AtmAse anya heya haiM . . 235 / 101 utsarga aura apavAdamArgameM maitrIbhAva hozuddhAtmAko prAptise lAbha . 236 / 102 nese munipadakI sthiratA . . 285 / 30 moha-graMthike khulanese lAbha ina donoMmeM virodha honese munipadakI . 2374103 asthiratA .288131 dhyAtAkA svarUpa . 238 / 104 sarbajJAnIke dhyAnakA viSaya mokSamArgakA mUlasAdhana Agama . 291132 . 239 / 105 zuddhAtmAkI prApti mokSamArga hai AgamahInake karmakSayakA niSedha . 293333 .241107 graMthakartAkI zuddhAtmapravRtti . mokSamArgI jIvoMko Agama hI netra hai, . 242 / 108 yaha kathana . . 295 / 34 3. cAritrAdhikAraH Agama-cakSuse hI sarvakA dIkhanA .296335 maMgalAcaraNapUrvaka kartavyakI preraNA . 246 / 1 AgamajJAnAdi tInoMse mokSamArga . 297 / 36 munivIkSAke pUrva kartavya . . 24802 Atma-jJAnakA mokSamArgameM mukhya hetupanA. 300 / 38 zramaNakA lakSaNa . 2503 AtmajJAnase rahita puruSake AgamajJAnAdi dravya-bhAliMgakA lakSaNa '. . 25335 niSphala haiM * 301139

Page #163
130 pravacanasAra viSaya pR. gA. viSaya pR. gA. AtmajJAna aura AgamajJAnAdivAle puruSakA zramaNAbhAsoMkI sevAkA niSedha * 323163 svarUpa . . .303 / 40 zramaNAbhAsakA lakSaNa .324164 AtmajJAna aura AgamajJAnAdikI ekatA jo dUsare muniko dekhakara dveSa karatA hai, . hI mokSamArga hai .305 / 42 | usake cAritrakA nAza ho jAtA hai. 325 / 65 ekatAke na honese mokSamArga bhI nahIM hai. 307 / 43 jo muni adhika guNavAlese vinaya cAhatA AgamajJAnAdikI ekatA hI mokSamArga hai hai, vaha anaMtasaMsArI haiM . 326166 aise sArAMzakA kathana . .308 / 44 | apanese guNahInakI vinaya sevA karanese zubhopayogIko munipadase jaghanyapanA .309 / 45 . bhI cAritrakA nAza hotA hai . 327 / 67 zubhopayogI munikA lakSaNa . .310 // 46 kusaMgatikA niSedha .327 / 68 zubhopayogIkI pravRtti . . 31147 laukikajanakA lakSaNa . 32969 zubhopayogIke hI pUrvoktta pravRttiyA~ . 312049 satsaMgati karane yogya hai| .329/70 saMyama-virodhI pravattikA niSedha . 313150 saMsAratattvakA kathana . 331171 paropakAra pravRttike pAtra . 314151 mokSatattvakA kathana . 332172 pravRttike kAlakA niyama . . 315152 mokSatattvake sAdhanatattvakA kathana .333373 vaiyAvRttyake kAraNa ajJAnI logoMse bhI mokSatattvakA sAdhanatattva saba manorathoMkA bolanA par3atA hai . .316153 sthAna hai . .334174 zubhopayogake gauNa aura mukhya bheda . 317154 | ziSyajanoMko zAstrakA phala dikhalAkara zubhopayogake kAraNa viparIta honese zAsrakI samApti . . 335 / 75 phalameM viparItapanA . .318055 AtmAkI pahacAnake liye 47 nayoMkA uttama phalakA kAraNa uttama pAtra hai, yaha kathana . . 3360 kathana . .321159 / TIkAoMkI samApti 34310 uttama pAtroMkI sevA sAmAnya vizeSapanese prazastiyA~ . . 34510 do tarahakI hai . 322161 iti viSayAnukramaNikA 5 Page Line Read 18 125 172 kevalajJAtaM bhUtamuddayotamAna poggalakAyA dhrauvyavatvaM jidakasAo 184 303

Page #164
zrImat kundakundAcArya - viracitaH pravacanasAraH

Page #165

Page #166
-zrIvItarAgAya namaHzrImatkundakundAcAryaviracitaH pravacanasAraH (TIkAtrayopeta zrImadamRtacandrasUrikRtatattvapradIpikAvRttiH maGgalAcaraNam sarvavyApyekacidrUpasvarUpAya parAtmane / svopalabdhiprasiddhAya jJAnAnandAtmane namaH // 1 helolluptamahAmohatamastomaM jytydH| prakAzayajjagattatvamanekAntamayaM mahaH // 2 // zrIjayasenAcAryakRtatAtparyavRttiH namaH paramacaitanyasvAtmotthasukhasaMpade / paramAgamasArAya siddhAya parameSThine // 1 // atha kazcidAsannabhavyaH zivakumAranAmA svasaMvittisamutpannaparamAnandaikalakSaNasukhAmRtaviparItacaturgati saMsAraduHkhabhayabhItaH, samutpannaparamabhedavijJAnaprakAzAtizayaH, samastadurnayaikAntanirAkRtadurAgrahaH, parityakta samastazatrumitrAdipakSapAtenAtyantamadhyastho bhUtvA dharmArthakAmebhyaH sArabhUtAmatyantAtmahitAmavinazvarAM paJcapara zrIpAMDe hemarAjajIkRta bAlAvabodhabhASATIkA maMgalAcara chappayachaMda-svayaMsiddha karatAra, karai nijakarama saramanidhi / Apa hi karaNasarUpa, hoi sAdhanasAdhai vidhi // saMpradAnatA dharai, ApakauM Apa samappai / apAdAnateM Apa, ApakauM kari thira thappai // adhikarana hoi AdhAra nija, varatai pUrana brahmapara / vidhi kArakamaya rahita, vividhi ekavidhi aja amara // 1 //

Page #167
kundakundaviracitaH [a0 1, gA0 1paramAnandasudhArasapipAsitAnAM hitAya bhavyAnAm / kriyate prakaTitatattvA pravacanasArasya vRttiriyam // 3 // _atha khalu kazcidAsannasaMsArapArAvArapAraH samunmIlitasAtizayavivekajyotirastamitasamastaikAntavAdavidyAbhinivezaH pAramezvarImanekAntavidyAmupagamya muktasamastapakSaparigrahatayAtyantamadhyastho bhUkhA sakalapuruSArthasAratayA nitAntamAtmano hitatamAM bhagavatpazcaparameSThiprasAdopajanyAM paramArthasatyAM mokSalakSmImakSayAmupAdeyavena nizcinvan pravartamAnatIrthanAyakapuraHsarAn bhagavataH paJcaparameSThinaH praNamanavandanopajanitanamaskaraNena saMbhAvya sarvArambheNa mokSamArga saMpatipadyamAnaH pratijAnIte / [atha sUtrAvatAra:-] esa surAsuramaNusiMdavaMdidaM dhodaghAikammamalaM / paNamAmi vaDDhamANaM titthaM dhammassa kattAraM // 1 // sese puNa titthayare sasavvasiddhe visuddhasambhAve / samaNe ya NANadaMsaNacarittatavavIriyAyAre // 2 // meSThiprasAdotpannAM muktizriyamupAdeyatvena svIkurvANaH, zrIvardhamAnasvAmitIrthakaraparamadevapramukhAn bhagavataH paJcaparameSThino dravyabhAvanamaskArAbhyAM praNamya paramacAritramAzrayAmIti pratijJAM karoti paNamAmItyAdipadakhaNDanarUpeNa vyAkhyAnaM kriyate-paNamAmi praNamAmi / sa kaH / kartA esa eSo'haM granthakaraNodyatamanAH svasaMvedanapratyakSaH / kam / vaDDhamANaM avasamantAdRddhaM vRddhaM mAnaM pramANa jJAnaM yasya sa bhavati vardhamAnaH, 'avApyoralopaH' iti lakSaNena bhavatyakAralopo'vazabdasyAtra, taM ratnatrayAtmaka dohA-mahAtattva mahanIya maha, mahAdhAma guNadhAma / cidAnaMda paramAtamA, vaMdauM ramatArAma // 2 // kunaya-damani suvacana-avani, ramani syAtapada suddha / jinavAnI mAnI munipa, ghaTameM karahu subuddhi // 3 // caupAI-paMca iSTapadake pada vaMdauM / satyarUpa guru guNa abhinaMdauM / pravacanasAragraMthakI TIkA / bAlabodha bhASAmaya nIkA // 4 // racauM Apa parakauM hitakArI / bhavyajIva-AnaMda vithArI / pravacana-jaladhi aratha-jala laihai / matibhAjana samAna jana paihai // 5 // dohA-amRtacaMdrakRta saMsakRta, TIkA agama apAra / tisa anusAra kahauM kachU, sugama alapa vistAra // 6 // zrIkuMdakuMdAcArya prathama hI granthake AraMbhameM maMgalAcaraNake liye namaskAra karate haiM [eSa ahaM vardhamAnaM praNamAmi ] yaha jo maiM "apane anubhavake gocara jJAnadarzanasvarUpa" kuMdakuMdAcArya hU~, so vardhamAna jo devAdhideva paramezvara paramapUjya aMtimatIrthakara unako namaskAra karatA huuN| kaise haiM ?

Page #168
pravacanasAraH te te savve samagaM samaga pattegameva pattegaM / vaMdAmi ya vadaMte arahaMte mANuse khette // 3 // kiccA arahaMtANaM siddhANaM taha Namo gaNaharANaM / ajjhAvayavaggANaM sAhUNaM ceva savvesi // 4 // tesiM visuddhadasaNaNANapahANAsamaM samAseja / uvasaMpayAmi samma jaso NivvANasaMpattI // 5 // [paNagaM] eSa surAsuramanuSyendravanditaM dhautaghAtikarmamalam / praNamAmi vardhamAna tIrtha dharmasya kartAram // 1 // zeSAn punastIrthakarAn sasarvasiddhAn vizuddhasadbhAvAn / zramaNAMzca jJAnadarzanacAritratapovIryAcArAn // 2 // tAMstAn sarvAn samakaM samakaM pratyekameva pratyekam / vande ca vartamAnAnahato mAnuSe kSetre // 3 // pravartamAnadharmatattvopadezaka zrIvardhamAnatIrthakaraparamadevam / ka praNamAmi / prathamata eva / kiM viziSTam / murAsuramaNusiMdavaMdidaM tribhuvanArAdhyAnantajJAnAdiguNAdhArapadAdhiSThitatvAttatpadAbhilASibhistribhuvanAdhIzaiH samyagArAdhyapAdArabindatvAcca surAsuramanuSyendravanditam / punarapi kiM viziSTam / dhodaghAikammamalaM paramasamAdhisamutpannarAgAdimalarahitapAramArthikasukhAmRtarUpanirmalanIraprakSAlitaghAtikarmamalatvAdanyeSAM pApamalaprakSAlanahetutvAcca dhautaghAtikarmamalam / punazca kiM lakSaNam / titthaM dRSTazrutAnubhUtaviSayasukhAbhilASarUpanIrapravezarahitena paramasamAdhipotenottIrNasaMsArasamudratvAt , anyeSAM taraNopAyabhUtatvAJca tIrtham / punazca kiMrUpam / dhammassa kattAraM niruparAgAtmatattvapariNatirUpanizcayadharmasyopAdAnakAraNatvAt anyeSAmuttamakSamAdibahuvidhadharmopadezakatvAcca dharmasya kartAram / iti kriyAkArakasaMbandhaH / evamantimatIrthakaranamaskAramukhyatvena gAthA gatA // 1 // tadanantaraM praNamAmi / kAn / sese puNa titthayare sasavvasiddhe zeSatIrthakarAn , punaH sasarvasiddhAn vRSabhAdipArzvaparyantAn zuddhAtmopalabdhilakSaNasarvasiddhasahitAnetAn sarvAnapi / kathaMbhUtAn / visuddhazrIvardhamAnatIrthakara [surAsuramanuSyendravanditaM] vimAnavAsI devoMke, pAtAlameM rahanevAle devoke aura manuSyoMke svAmiyoMkara namaskAra kiye gaye haiM, isa kAraNa tIna lokakara pUjya haiM / phira kaise haiM ? [dhautaghAtikarmamalaM ] dhoye haiM cAra ghAtiyAkarmarUpa maila jinhoMne isaliye anaMtacatuSTaya [ anaMtajJAna 1, anaMtadarzana 2, anaMtavIrya 3, anaMtasukha 4 ] sahita haiM / phira kaise haiM ? [tIrtha] tAranemeM samartha haiM, arthAt bhavyajIvoMko saMsAra-samudrase pAra karanevAle haiN| phira kaise haiM ? [dharmasya kartAraM ] zuddha AtmIka jo dharma usake kartA arthAt upadeza denevAle haiM // 1 // [ punaH ahaM ] phira maiM kuMdakuMdAcArya [zeSAn tIrthakarAn sasarvasiddhAn praNamAmi ] zeSa jo bace, teIsa tIrthakara samasta atItakAlake siddhoM sahita haiM, unako namaskAra karatA huuN| kaise haiM ? tIrthakara aura siddha [vizuddhasaddhA

Page #169
kundakundaviracitaH kRtvArhadbhyaH siddhebhyastathA namo gaNadharebhyaH / adhyApakavargebhyaH sAdhubhyazceti sarvebhyaH // 4 // teSAM vizuddhadarzanajJAnapradhAnAzramaM samAsAdya / upasaMpadye sAmyaM yato nirvANasaMprAptiH // 5 // [ paJcakam ] eSa svasaMvedanapratyakSo darzanajJAnasAmAnyAtmAhaM surAsuramanuSyendravanditatvAtrilokaikaguruM, dhautaghAtikarmamalavAjjagadanugrahasamarthAnantazaktipAramaizvarya, yoginAM tIrthakhAttAraNasamartha, dharmakartRtvAcchuddhasvarUpavRttividhAtAraM pravartamAnatIrthanAyakatvena prathamata eva paramabhaTTArakamahAdevAdhidevaparamezvaraparamapUjyasugRhItanAma zrI vardhamAnadevaM praNamAmi // 1 // tadanu vizuddhasadbhAvatvAdupAttapAkottIrNajAtya kArtasvarasthAnIyazuddhadarzanajJAnasvabhAvAn zeSAnatItatIrthanAyakAn sarvAn siddhAMca, jJAnadarzanacAritratapovIryAcArayuktatvAtsaMbhAvitaparamazuddhopayoga bhUmikAnAcAryopAdhyAyasAdhutvaviziSTAn zramaNAM praNamAmi // 2 // tadanvetAneva paJcaparameSThinastadvayaktivyApinaH sarvAneva sAMpratametatkSetrasaMbhavatIrthakarAsaMbhavAnmahAvidehabhUmisaMbhavale sati manuSyakSetrapravartibhistIrthanAyakaiH sabbhAve nirmalAtmopalabdhibalena vizleSitAkhilAvaraNatvAtkevalajJAnadarzanasvabhAvatvAcca vizuddhasadbhAvAn / samaNe ya zramaNazabdavAcyAnAcAryopAdhyAyasAdhUMzca / kiMlakSaNAn / NANadaMsaNacarittatavavIriyAyAre sarvavizuddhadravyaguNaparyAyAtmake cidvastuni yAsau rAgAdivikalparahitanizcalacittavRttistadantarbhUtena vyavahArapaJcAcArasahakArikAraNotpannena nizcayapaJcAcAreNa pariNatatvAt samyagjJAnadarzanacAritratapovIryAcAropetAniti / evaM zeSatrayoviMzatitIrthakaranamaskAra mukhyatvena gAthA gatA || 2 || atha te te savve tAMstAnpUrvoktAneva paJcaparameSThinaH sarvAn vaMdAmi ya vande, ahaM kartA / katham / samagaM samagaM samudAyavandanApekSayA yugapadyugapat / punarapi katham / pattegameva pattegaM pratyekavandanApekSayA pratyekaM pratyekam / na kevalametAn vande arahaMte arhataH / kiMviziSTAn / vaTTaMte mANuse khette vartamAnAn / ka / mAnuSe kSetre / tathAhi -- sAMpratamatra bharatakSetre tIrthakarAbhAvAt paJcamahAvidehasthita zrImandarasvAmitIrthakaraparamadetraprabhRtitIrthakaraiH saha tAneva paJcaparameSThino vAn ] nirmala haiM, jJAnadarzanarUpa svabhAva jinake / jaise antima agnikara tapAyA huA sonA atyanta zuddha hojAtA hai, usI taraha nirmala svabhAva sahita haiM / [ ca zramaNAn ] phira AcArya, upAdhyAya aura sAdhuoMko namaskAra karatA hU~ / kaise haiM ? [ jJAnadarzanacAritratapovIryAcArAn ] jJAna, darzana, cAritra, tapa, aura vIrya ye haiM AcaraNa jinake, arthAt jJAnAdimeM sadaiva lIna rahate haiM, isa kAraNa utkRSTa zuddhopayogakI bhUmiko prApta hue haiM / isa gAthAmeM paMcaparameSThIko namaskAra kiyA hai // 2 // [ ca punaH ahaM ] phira maiM kuMdakuMdAcArya [ mAnuSe kSetre vartamAnAn ] manuSyoMke rahanekA kSetra jo DhAI dvIpa, ( jambUdvIpa, dhAtakIkhaNDa, aura AdhA puSkaradvIpa ) usameM rahanevAle jo jo arahaMta haiM, [ tAn tAn sarvAnarhataH ] una una saba arahaMtoMko [ samakaM samakaM pratyekameva pratyekaM ] sabako ekahI samaya athavA haraekako kAlake kramase [ vande ] namaskAra karatA hU~ / bhAvArtha - isa bharatakSetrameM 4 [a0 1, gA0 5

Page #170
5] pravacanasAraH saha vartamAnakAlaM gocarIkRtya yugapadyugapatpratyekaM pratyekaM ca mokSalakSmIsvayaMvarAyamANaparamanairgranthyadIkSAkSaNocitamaGgalAcAra bhUtakRtikarmazAstropadiSTavandanAbhidhAnena saMbhAvayAmi // 3 // athaivamaItsiddhAcAryopAdhyAya sarvasAdhUnAM praNativandanAbhidhAnapravRttadvaitadvAreNa bhAvyabhAvakabhAvavijRmbhitAtinirbharetaretarasaMvalanabalavilInanikhilasvaparavibhAgatayA pravRttAdvaitaM namaskAraM kRtvA // 4 // teSA - mevAtsiddhAcAryopAdhyAya sarvasAdhUnAM vizuddhajJAnadarzanapradhAnatvena sahajazuddhadarzana jJAnasvabhAtrAtmatattvazraddhAnAvabodhalakSaNasamyagdarzanajJAnasaMpAdakamAzramaM samAsAdya samyagdarzanajJAnasaMpanno bhUtvA, namaskaromi / kayA / karaNabhUtayA mokSalakSmIsvayaMvaramaNDapabhUte jinadIkSAkSaNe maGgalAcArabhUtayA anantajJAnAdisiddhaguNabhAvanArUpayA siddhabhaktyA, tathaiva nirmalasamAdhipariNataparamayogiguNabhAvanAlakSaNayA yogibhaktayA ceti / evaM pUrvavidehatIrthakaranamaskAramukhyatvena gAthA gatetyabhiprAyaH | 3 || atha kiccA kRtvA / kam / Namo namaskAram | kebhyaH / arahaMtANaM siddhANaM taha Namo gaNaharANaM ajjhAvayavamgANaM sAhUNaM ceva arhatsiddhagaNadharopAdhyAya sAdhubhyazcaiva / katisaMkhyopetebhyaH / savvesiM sarvebhyaH / iti pUrvagAthAtrayeNa kRtapaJcaparameSThinamaskAropasaMhAro'yam || 4 || evaM paJcaparameSThinamaskAraM kRtvA kiM karomi / uvasaMpayAmi upasaMpadye samAzrayAmi / kim / sammaM sAmyaM cAritram / yasmAt kiM bhavati / jatto NivvANasaMpattI yasmAnnirvANasaMprAptiH / kiM kRtvA / pUrvaM samAsijja samAsAdya prApya / kam / visuddhaNANadaMsaNapahANAsamaM vizuddhajJAnadarzanalakSaNapradhAnAzramam / keSAM saMbandhitvena / tesiM teSAM pUrvoktaparameSThinAmiti / tathAhi-- ahamArAdhakaH, ete cArhadAdaya ArAdhyA ityArAdhyArAdhakavikalparUpo dvaitanamaskAro bhaNyate / rAgAdyupAdhivikalparahitaparamasamAdhibalenAtmanyevArAdhyArAdhakabhAvaH punaradvaitanamaskAro bhaNyate / ityevaMlakSaNaM pUrvoktagAthA isa samaya tIrthaMkara maujUda nahIM haiM, isa kAraNa jo mahAvideha meM tIrthaMkara vartamAna haiM, unako mana vacana kAyase zAstrake anusAra namaskAra karatA hU~ / vaha namaskAra do tarahakA hai, dvaita tathA advaita, jo zarIrako namAkara mastakako bhUmimeM lagAkara, aneka stutiyoMse paMcaparameSThIko aSTAGga namaskAra karanA haiM, vaha dvaita namaskAra hai, aura jisa jagaha bhAvyabhAvakabhAvoMkI vizeSatA ( utkaTatA ) se atyaMta lIna hokara ' ye paJcaparameSThI' 'yaha maiM' aisA apanA aura parakA meda miTa jAve, usa jagaha advaita namaskAra kahA jAtA hai / abhyantarake pariNAmoMko bhAgya, tathA vacanoMke bolanerUpa bAhya bhAvoMko bhAvaka kahate haiM // 3 // [ ahaM sAmyaM upasaMpadye ] maiM granthakartA zAnta bhAva jo vItarAgacAritra usako svIkAra karatA hU~ / kyA karake [ arhadbhaya namaskRtya ] arahaMta jo anantacatuSTayasahita jIvanmukta jinavara haiM, unako pahile kahA huA do tarahakA namaskAra karake, [ tathA siddhebhyaH ] aura usI prakAra siddhoMko, [ gaNagharebhyaH ] AcAryoMko, [ adhyApakavargebhyaH ] upAdhyAyoMke samUhako [ ca iti sarvebhyaH sAdhubhyaH ] aura isI prakAra saba sAdhuoMko namaskAra karake || 4 || phira kyA karake zamapariNAmoMkoM svIkAra karatA hU~ ? [teSAM vizuddhadarzanajJAnapradhAnAzramaM ] una paJcaparameSThiyoMke nirmala darzanajJAnasvarUpa mukhya sthAnako [ samAsAdya ] pAkarake / [ yato nirvANasaMprAptiH ] kyoki ina

Page #171
kundakundaviracitaH [a0 1, gA0 6jIvasya kaSAyakANatayA puNyabandhasaMprAptihetubhUtaM sarAgacAritraM kramApatitamapi dUramutkramya sakalakaSAyakalikalaGkaviviktatayA nirvANasaMprAptihetubhUtaM vItarAgacAritrAkhyaM sAmyamupasaMpadhe / samyamdarzanazAnacAritraikyAtmakaikAmyaM gato'smIti prtijnyaarthH| evaM tAvadayaM sAkSAnmokSamArga saMpatipamaH // 5 // athAyameva vItarAgasarAgacAritrayoriSTAniSTaphalakhenopAdeyaheyakha vivecayati saMpajjadi NivyANaM devAsuramaNuyarAyavihavehiM / jIvassa carittAdo dasaNaNANappahANAdo // 6 // saMpadyate nirvANaM devAsuramanujarAjavibhavaiH / jIvasya caritrAddarzanajJAnapradhAnAt // 6 // travakathitaprakAreNa paJcaparameSThisaMbandhinaM dvaitAdvaitanamaskAraM kRtvA / tataH kiM karomi / rAgAdibhyo bhinno'yaM svAtmotthasukhasvabhAvaH paramAtmeti bhedajJAnaM, tathA sa eva sarvaprakAropAdeya iti rucirUpaM samyaktvamityuktalakSaNajJAnadarzanasvabhAvaM, maThacaityAlayAdilakSaNavyavahArAzramAdvilakSaNaM, bhAvAzramarUpaM pradhAnAzramaM prApya / tatpUrvakramAyAtamapi sarAgacAritraM puNyabandhakAraNamiti jJAtvA parihRtya nizcalazuddhAtmAnubhUtisvarUpaM vItarAgacAritramahamAzrayAmIti bhAvArthaH / evaM prathamasthale namaskAramukhyatvena gAthApaJcakaM gatam // 5 // athopAdeyabhUtasyAtIndriyasukhasya kAraNatvAdvItarAgacAritramupAdeyam / atIndriyasukhApekSayA heyasyendriyasukhasya kAraNatvArasarAgacAritraM heyamityupadizati-saMpajadi saMpadyate / kim / NivyANaM nirvANam / katham / saha kaiH / devAsuramaNuyarAyavihavehiM devAsuramanuSyarAjavibhavaiH / kasya / jIvassa jIvasya / kasmAt / carittAdo caritrAt / kathaMbhUtAt / daMsaNaNANappahANAdo samyagdarzanajJAnapradhAnAditi / tadyathA-AtmAdhInajJAnasukhazAntapariNAmoMse hI mokSakI prApti hotI hai| bhAvArtha-saba upAdhiyoMse judA AtmAko jAnanA, aura vaisA hI zraddhAna karanA, ye hI nirmala darzana, jJAna paMcaparameSThIke sthAna haiN| inameM hI paMcaparameSThI prApta hote haiN| isa taraha sthAnoMko maiM pAkara vItarAgacAritrako dhAraNa karatA hU~ / yadyapi guNasthAnoMke car3haneke kramameM sarAgacAritra jabardastI arthAt cAritramohake manda udaya honese apane Apa AjAtA hai, to bhI maiM usako dUra hI se chor3atA hU~, kyoMki vaha kaSAyake aMzoMse milA huA hai, aura puNyabandhakA kAraNa hai / isa kAraNa samasla kaSAya-kalaMkarahita tathA sAkSAt mokSakA kAraNa vItarAgacAritrako aMgIkAra kastA huuN|| 5 // Age zrIkuMdakuMdAcArya vItarAga-sarAgacAritrake upAdeya-heyaphalakA khulAsA gAthAsUtrameM kahate haiM [jIvasya caritrAt nirvANaM saMpadyate ] jIvako cAritraguNake AcaraNase mokSa prApta hotI hai| kaise cAritrase ? [ darzanajJAnapradhAnAt ] samyagdarzana-jJAna haiM mukhya jisameM / kina vibhUtiyoM sahita mokSa pAtA hai ? [ devAsuramanujarAjavibhavaiH saha ] svargavAsI deva, pAtAlavAsI deva tathA manuSyoMke svAmiyoMkI saMpadA sahita / bhAvArtha-cAritra do prakArakA hai, vItarAga tathA sarAga /

Page #172
7] saMpadyate hi darzanajJAnapradhAnAccAritrAdvItarAgAnmokSaH / tata eva ca sarAgAddevAsuramanujarAjavibhavaklezarUpo bandhaH / ato mumukSuNeSTaphalatvAdvItarAgacAritramupAdeyamaniSTaphalatvAtsarAgacAritraM heyam / / 6 / / atha cAritrasvarUpaM vibhAvayati pravacanasAraH cAritaM khalu dhammo dhammo jo so samo ti Nioi / mohakkhohavihINa pariNAmo appaNo hu samo // 7 // cAritraM khalu dharmo dharmo yaH sa zama iti nirdiSTaH / mokSobhavihInaH pariNAma Atmano hi zamaH // 7 // svarUpe caraNaM cAritraM svasamayapravRttirityarthaH / tadeva vastusvabhAvatvAddharmaH / zuddhacaitanyasvabhAve zuddhAtmadravye yannizcalanirvikArAnubhUtirUpamavasthAnaM tallakSaNanizcayacAritrAjIvasya samutpadyate / kim / parAdhInendriyajanitajJAnasukhavilakSaNaM, svAdhInAtIndriyarUpaparamajJAnasukhalakSaNa nirvANam / sarAgacAritrAtpunardecAsuramanuSyarAjavibhUtijanako mukhyavRttyA viziSTapuNyabandho bhavati, paramparayA nirvANa ceti / asureSu madhye samyagdRSTiH kathamutpadyate iti cet- nidAnabandhena samyaktvavirAdhanAM kRtvA tatrotpadyata iti jJAtavyam / atra nizvayena vItarAgacAritramupAdeyaM sarAgaM heyamiti bhAvArthaH || 6 || atha nizcayacAritrasya paryAyanAmAni kathayAmItyabhiprAyaM manasi saMpradhArya sUtramidaM nirUpayati, evamagre'pi vivakSitasUtrArthaM manasi dhRtvAthavAstha sUtrasyAgre sUtramidamucitaM bhavatyevaM nizcitya sUtramidaM pratipAdayatIti pAtanikAlakSaNaM yathAsaMbhavaM sarvatra jJAtavyam-cAritaM cAritraM kartR khalu dhammo khalu sphuTaM dharmo bhavati / dhammo jo so samo ti NidiTTho dharmo yaH sa tu zama iti nirdiSTaH / samo yastu zamaH saH mohakkhohavihINo pariNAmo appaNI hu mohakSobhavihInaH pariNAmaH / kasya / AtmanaH / hu sphuTamiti / tathAhi - zuddhacitsvarUpe caraNaM cAritraM, tadeva cAritraM mithyAtvarAgAdisaMsaraNarUpeNa bhAvasaMsAre patantaM prANinamuddhRtya nirvikArazuddhacaitanye dharatIti dharmaH / vItarAgacAritra se mokSa hotI hai, isa kAraNa vItarAcAritra Apa mokSarUpa hai, aura sarAgacAritrase iMdra, dharaNeMdra, cakravartIkI vibhUtisvarUpa baMdha hotA hai, kyoMki sarAgacAritra kaSAyoMke aMzoMke melase AtmAke guNokA ghAta karanevAlA hai / isa kAraNa Apa baMgharUpa hai / isIliye jJAnI puruSoMko sarAgacAritra tyAgane yogya kahA hai, aura vItarAgacAritra grahaNa karane yogya kahA gayA hai // 6 // Age nizcayacAritrakA svarUpa kahate haiM [ khalu cAritraM dharmaH ] nizcayakara apanemeM apane svarUpakA AcaraNarUpa jo cAritra vaha dharma arthAt vastukA svabhAva hai, jo svabhAva hai, vaha dharma hai / isa kAraNa apane svarUpa dhAraNa karanese cAritrakA nAma dharma kahA gayA hai / [ yaH dharmaH tatsAmyamiti nirdiSTam ] jo dharma hai, yahI samabhAva hai, aisA zrIvItarAgadevane kahA hai / vaha sAmyabhAva kyA hai ? [ mohakSobhavihInaH AtmanaH pariNAmaH ] udvegapane ( caMcalatA ) se rahita AtmAkA pariNAma vahI sAmyabhAva hai /

Page #173
kundakundaviracitaH [a0 1, gA08prakAzanamityarthaH / tadeva ca yathAvasthitAtmaguNavAtsAmyam / sAmyaM tu darzanacAritramohanIyodayApAditasamastamohakSobhAbhAvAdatyantanirvikAro jIvasya pariNAmaH // 7 // athAtmanazcAritravaM nizcinoti-- pariNamadi jeNa davvaM takAlaM tammaya ti paNNattaM / tamhA dhammapariNado AdA dhammo muNedvavo // 8 // pariNamati yena dravyaM tatkAlaM tanmayamiti prajJaptam / tasmAddharmapariNata AtmA dharmoM mantavyaH // 8 // yatkhalu dravyaM yasminkAle yena bhAvena pariNamati tat tasmin kAle kilauSNyapariNatAyaHsa eva dharmaH svAtmabhAvanotthasukhAmRtazItajalena kAmakrodhAdirUpAgnijanitasya saMsAraduHkhadAhasyopazamakatvAt zama iti / tatazca zuddhAtmazraddhAnarUpasamyaktvasya vinAzako darzanamohAbhidhAno moha ityucyate / nirvikAranizcalacittavRttirUpacAritrasya vinAzakazcAritramohAbhidhAnaH kSobha ityucyate / tayovidhvaMsakatvAtsa eva zamo mohakSobhavihInaH zuddhAtmapariNAmo bhaNyata ityabhiprAyaH // 7 // athAbhedanayena dharmapariNata Atmaiva dharmo bhavatItyAvedayati-pariNamadi jeNa davvaM takAle tammaya ti paNNattaM pariNamati yena paryAyeNa dravyaM kartR tatkAle tanmayaM bhavatIti prajJaptam / yataH kAraNAt , tamhA dhammapariNado AdA dhammo muNedavo tataH kAraNAt dharmeNa pariNata Atmaiva dharmo mantavya iti / tadyathA-nijazuddhAtmapariNatirUpo nizcayadharmo bhavati / paJcaparameSThyAdibhaktipariNAmarUpo vyavahAradharmastAvaducyate / yatastena vivakSitAvivakSitaparyAyeNa pariNataM dravyaM tanmayaM bhavati, tataH pUrvoktadharmadvayena pariNatastaptAyaHpiNDavadabhedanayenAtmaiva dharmoM bhavatIti jJAtavyam / tadapi kasmAt , upAdAnakAraNasadRzaM hi kAryamiti vacanAt / tacca punarupAdAnakAraNaM abhiprAya yaha hai, ki vItarAgacAritra vastukA svabhAva hai / vItarAgacAritra, nizcayacAritra, dharma, samapariNAma ye saba ekArthavAcaka haiM, aura mohakarmase judA nirvikAra jo AtmAkA pariNAma sthirarUpa sukhamaya vahI cAritrakA svarUpa hai // 7 // Age cAritra aura AtmAkI ekatA dikhAte haiM [yena dravyaM pariNamati ] jisa samaya jisa svabhAvase dravya paraNamana karatA haiM, [tatkAlaM tanmayaM] usa samaya usI svabhAvamaya dravya ho jAtA hai, [iti prajJaptaM] aisA jinendradevane kahA hai| jaise lohekA golA jaba AgameM DAlA jAtA hai, taba uSNarUpa hokara pariNamatA hai, arthAt uSNapanese tanmaya ho jAtA hai, isI taraha yaha AtmA jaba zubha, azubha, zuddha bhAvoMmeMse jisa bhAvarUpa pariNamatA hai, taba usa bhAvase usI svarUpa hotA hai| [tasmAddharmapariNataH AtmA] isa kAraNa vItarAgacAritra (samatAbhAva ) rUpa dharmase pariNamatA yaha AtmA [dharmoM mantavyaH] dharma jAnanA / bhAvArthajaba jisa tarahake bhAvoMse yaha AtmA pariNamana karatA hai, tava unhIM svarUpa hI hai, isa nyAyase vItarAgacAritrarUpa dharmase pariNamana karatA huA vItarAgacAritra dharma hI ho jAtA hai / isaliye AtmA aura

Page #174
pravacanasAraH piNDavattanmayaM bhavati / tato'yamAtmA dharmeNa pariNato dharma eva bhavatIti siddhamAtmanazcAritrakham // 8 // ___ atha jIvasya zubhAzubhazuddhalaM nizcinoti jIbo pariNamadi jadA suheNa asuheNa vA suho asuho| suddheNa tadA suddho havadi hi pariNAmasambhAvo // 9 // jIvaH pariNamati yadA zubhenAzubhena vA shubho'shubhH| zuddhena tadA zuddho bhavati hi pariNAmasvabhAvaH // 9 // yadA'yamAtmA zubhenAzubhena vA rAgabhAvena pariNamati tadA japAtApiccharAgapariNatasphaTikavat pariNAmasvabhAvaH san zubho'zubhazca bhavati / yadA punaH zuddhanArAgabhAvena pariNamati zuddhAzuddhabhedena dvidhA / rAgAdivikalparahitasvasaMvedanajJAnamAgamabhASayA zukladhyAnaM vA kevalajJAnotpattI zuddhopAdAnakAraNaM bhavati / azuddhAtmA tu rAgAdinA azuddhanizcayenAzuddhopAdAnakAraNaM bhavatIti sUtrArthaH // 8 // evaM cAritrasya saMkSepasUcanarUpeNa dvitIyasthale gAthAtrayaM gatam / atha zubhAzubhazuddhopayogatrayeNa pariNato jIbaH zubhAzubhazuddhopayogasvarUpo bhavatItyupadizati- jIbo pariNamadi jadA muheNa asuheNa vA jIvaH kartA yadA pariNamati zubhenAzubhena vA pariNAmena suho asuho havadi tadA zubhena zubho bhavati, azubhena vA'zubho bhavati / suddheNa tadA suddho hi zuddhena yadA pariNamati tadA zuddho bhavati / hi sphuTam / kathaMbhUtaH san / pariNAmasabbhAvo pariNAmasadbhAvaH sanniti / tadyathA-yathA sphaTikamaNivizeSo nirmalo'pi japApuSpAdiraktakRSNazvetopAdhivazena raktakRSNazvetavarNo bhavati, tathA'yaM jIvaH svabhAvena zuddhabubaikasvarUpo'pi vyavahAreNa gRhasthApekSayA yathAsaMbhavaM sarAgasamyaktvapUrvakadAnapUjAdizubhAnuSThAnena, tapodhanApekSayA tu mUlottaraguNAdizubhAnuSThAnena pariNataH zubho jJAtavya iti / mithyAtvAviratipramAdakaSAyayogapaJcapratyayarUpAzubhopayogenAzubho vijJeyaH / nizcayaratnatrayAtmakazuddhopayogena pariNataH zuddho jJAtavya iti / kiMca jIvasyAsaMkhyeyalokamAtrapariNAmAH siddhAnte madhyamapratipattyA mithyAdRSTayAdicaturdazaguNasthAnarUpeNa kathitAH / atra prA. bhRtazAstre tAnyeva guNasthAnAni saMkSepeNa zubhAzubhazuddhopayogarUpeNa kathitAni / kathamiti cet ---mithyAtvacAritrake ekapanA hai / AtmAko cAritra bhI kahate haiM // 8 // _Age AtmAke zubha, azubha tathA zuddha bhAvoMkA nirNaya karate haiM [yadA jIvaH] jaba yaha jIva [zubhena azubhena vA pariNamati] zubha athavA azubha pariNAmoMkara pariNamatA hai, [tadA zubha azubho bhavati] taba yaha zubha vA azubha hotA hai| arthAt jaba yaha dAna, pUjA, vratAdirUpa zubhapariNAmoMse pariNamatA hai, taba una bhAvoMke sAtha tanmaya hotA hu~mA zubha hotA hai, aura jaba viSaya, kaSAya, avatAdirUpa azubhabhAvoMkara pariNata hotA hai, taba una mAphoke sAtha unhIM svarUpa ho jAtA hai / jaise sphaTikamaNi kAle phUlakA saMyoga milanepara kAlA hI ho mAtA hai| kyoMki sphaTikakA aisA hI pariNamana-svabhAva hai / usI prakAra jIvakA bhI samajhanA / pra. 2

Page #175
kundakundaviracitaH [a0 1, gA0 10tadA zuddhArAgapariNatasphaTikavatpariNAmasvabhAvaH san zuddho bhavatIti siddhaM jIvasya zubhAzubhazuddhattam // 9 // atha pariNAmaM vastusvabhAvatvena nizcinoti Natthi viNA pariNAma atyo atthaM viNeha pariNAmo / vvaguNapajjayattho attho asthittaNivatto // 10 // nAsti vinA pariNAmamartho'tha vineha pariNAmaH / dravyaguNaparyayastho'rtho'stikhanivRttaH // 10 // na khalu pariNAmamantareNa vastu sattAmAlambate / vastuno dravyAdibhiH pariNAmAt pRthagupalambhAbhAvAni pariNAmasya kharazRGgakalpakhAd dRzyamAnagorasAdipariNAmavirodhAca / antareNa sAsAdanamizraguNasthAnatraye tAratamyenAzubhopayogaH, tadanantaramasaMyatasamyagdRSTidezaviratapramattasaMyataguNasthAnatraye tAratamyena zubhopayogaH, tadanantaramapramattAdikSINakaSAyAntaguNasthAnaSaTke tAratamyena zuddhopayogaH, tadanantaraM sayogyayogijinaguNasthAnadvaye zuddhopayogaphalamiti bhAvArthaH // 9 // atha nityaikAntakSaNikaikAntaniSedhArtha pariNAmapariNAminoH parasparaM kathaMcidabhedaM darzayati-Natthi viNA pariNAma atyo muktajIve tAvatkathyate--siddhaparyAyarUpazuddhapariNAmaM vinA zuddhajIvapadArtho naasti| kasmAt / saMjJAlakSaNaprayojanAdibhede'pi pradezabhedAbhAvAt / atthaM viNeha pariNAmo muktAtmapadArtha vinA iha jagati zuddhAtmopalambha[zuddhena tadA zuddho bhavati] jaba yaha jIva AtmIka vItarAga zuddhabhAvasvarUpa pariNamatA hai, taba zuddha hotA hai / jaise sphaTikamaNi jaba puSpake saMbaMdhase rahita hotA hai, taba apane zuddha (nirmala) bhAvarUpa pariNamana karatA hai / ThIka usI prakAra AtmA bhI vikAra rahita huA zuddha hotA hai| isa prakAra AtmA ke tIna bhAva jAnanA // 9 // Age vastukA svabhAvapariNAma vastuse abhinna (ekarUpa) hai, yaha kahate haiM [pariNAma vinA arthaH nAsti] paryAyake vinA dravya nahIM hotA hai| kyoM ki dravya kisI samaya bhI pariNamana kiye vinA nahIM rahatA, aisA niyama hai / jo rahe, to gadheke sIMgake samAna asaMbhava samajhanA cAhiye / jaise gorasake pariNAma dUdha, dahI, ghI, takra (chAMcha) ityAdi aneka haiM, ina nija pariNAmoMke vinA gorasa judA nahIM pAyA jAtA / jisa jagaha ye pariNAma nahIM hote, usa jagaha gorasakI bhI sattA ( maujUdagI) nahIM hotii| usI taraha pariNAmake vinA dravyako sattA (maujUdagI) nahIM hotI hai| koI aisA samajhe ki, dravyake vinA pariNAma hotA hogA, so bhI nahIM hotA, [artha vinA pariNAmo na] dravyake vinA pariNAma bhI nahIM hotA / kyoMki pariNAmakA AdhAra dravya hai / jo dravya hI na hove, to pariNAma kisake Azraya rahe / yadi gorasa hI na hove, to dUdha, dahI, ghI, takra ityAdi paryAyeM kahA~se hoveM, isI prakAra dravyake vinA pariNAma apanI maujUdagIko nahIM pAsakatA hai / to kaisA padArtha apane astipaneko pAsakatA hai, [dravyaguNaparyayasthaH arthaH] jo dravya guNa paryAyoMmeM rahatA

Page #176
11] pravacanasAraH vastu pariNAmo'pi na sattAmAlambate / svAzrayabhUtasya vastuno'bhAve nirAzrayasya pariNAmasya zUnyakhaprasaMgAt / vastu punarUcaMtAsAmAnyalakSaNe dravye sahabhAvivizeSalakSaNeSu guNeSu, kramabhAvivizeSalakSaNeSu paryAyeSu vyavasthitamutpAdavyayadhrauvyamayAstitvena nirvartitaM nirdRttimacca / ataH pariNAmasvabhAvameva // 10 // - atha cAritrapariNAmasaMparkasaMbhavavatoHzuddhazubhapariNAmayorupAdAnahAnAya phalamAlocayati dhammeNa pariNadappA appA jadi suddhsNpyogjudo| pAvadi NivvANasuhaM suhovajutto va saggasuhaM // 11 // dharmeNa pariNatAtmA AtmA yadi shuddhsNpryogyutH| pAmoti nirvANasukhaM zubhopayukto vA svargasukham // 11 // - yadAyamAtmA dharmapariNatasvabhAvaH zuddhopayogapariNatimudvahati tadA niHpratyanIkazaktitayA lakSaNaH siddhaparyAyarUpaH zuddhapariNAmo nAsti / kasmAt / saMjJAdibhede'pi pradezabhedAbhAvAt / davvaguNapajayattho AtmasvarUpaM dravyaM tatraiva kevalajJAnAdayo guNAH siddharUpaH paryAyazca, ityuktalakSaNeSu dravyaguNaparyAyeSu tiSThatIti dravyaguNaparyAyastho bhavati / sa kaH kartA / attho paramAtmapadArthaH, suvarNadravyapItatvAdiguNakuNDalAdiparyAyasthasuvarNapadArthavat / punazca kiMrUpaH / asthittaNivatto zuddavyagugaparyAyAdhArabhUtaM yacchudrAstitvaM tena nirvRtto'stitvanirvRttaH, suvarNadravyaguNaparyAyAstitvanivRttasuvarNapadArthavadeveti / ayamatra tAtparyArthaH / yathA --- muktajIve dravyaguNaparyAyatrayaM parasparAvinAbhUtaM darzitaM tathA saMsArijIve'pi matijJAnAdivibhAvaguNeSu naranArakAdivibhAvaparyAyeSu nayavimAgena yathAsaMbhavaM vijJeyam , tathaiva pudgalAdiSvapi / evaM zubhAzubhazuddhapariNAmavyAkhyAnamukhyatvena tRtIyasthale gAthAdvayaM gatam // 10 // atha vItarAgasarAgacAritrasaMjJayoH zuddhazubhopayogapariNAmayoH hai, vaha padArtha [ astitvanirvattaH] astipane ( maujUdagI ) se siddha hotA hai| bhAvArtha-jisa jagaha dravya guNa paryAyoMkI ekatA ho, vahAMpara hI dravyakA astitva hai / jo ina tInoMmeMse eka bhI kama hove, to padArtha hI na khlaave| jaise suvarNa dravya hai, aura usameM pItAdiguNa haiM, tathA kuNDalAdi paryAya haiM jo inameMse ekakI bhI kamI hotI hai, to sonekA abhAva hI hojAtA hai, ThIka isI prakAra dUsare padArthoM meM bhI aisA hI svarUpa smjhnaa| isase yaha bAta siddha huI ki, pariNAma dravyakA paryAya hai| isake binA dravyakA abhAva hojAtA hai| yahA~para itanI vizeSatA aura bhI samajhanA ki, jahA~ jaisA dravya hotA hai, vahA~para vaise hI guNa paryAya hote haiM, isa nyAyase zuddha AtmAke zuddha guNa paryAya aura azuddha AtmAke azuddha guNa paryAya hote haiM / jahA~ yaha AtmA zubha azubha pariNAmarUpa pariNamatA hai, vahA~ ina apane pariNAmoMse vyApya vyApakarUpa hotA huA usI svarUpa ho jAtA hai| jaba zuddhapariNAmorUpa pariNamana karatA hai, taba unhIM svarUpa hojAtA hai / kyoMki pariNAma dravyakA svabhAva hai // 10 // Age zubhapariNAma aura zuddhapariNAma ye donoM cAritra haiM, inake phalako kahate haiM[yadi AtmA zuddhasaMprayogayutaH tadA nirvANasukhaM prApnoti ] jaba AtmA zuddha

Page #177
kundakundaviracitaH [a0 1, gA0 11H-- svakAryakaraNasamarthacAritraH sAkSAnmokSamavAnoti / yadA tu dharmapariNatasvabhAvo'pi zubhopayogapariNatyA saMgacchate tadA sapratyanIkazaktitayA svakAryakaraNAsamarthaH kathaMcidviruddhakAryakAricAritraH zikhitaptaghRtopasiktapuruSo dAhaduHkhamiva svargasukhabandhamavAmoti / ataH zuddhopayoga: upAdeyaH zubhopayogo heyaH // 11 // saMkSepeNa phalaM darzayati-dhammeNa pariNadappA appA dharmeNa pariNatAtmA pariNatasvarUpaH sannayamAtmA jadi suddhasaMpayogajudo yadi cecchuddhopayogAbhidhAnazuddhasaMprayogapariNAmayutaH pariNato bhavati pAvadi NivANasuhaM tadA nirvAgasukhaM prApnoti / muhobajutto va saggasuhaM zubhopayogayutaH pariNataH san svargasukhaM prApnoti / ito vistaram -iha dharmazabdenAhiMsAlakSaNaH sAgArAnagArarUpastathottamakSamAdilakSaNo ratnatrayAtmako vA, tathA mohakSobharahita AtmapariNAmaH zudbhavastusvabhAvazceti gRhyate / sa eva dharmaH paryAyAntareNa cAritraM bhaNyate / 'cAritta khalu dhammo' iti vacanAt / tacca cAritramapahRtasaMyamopekSAsaMyamabhedena sarAgavItarAgabhedena vA zubhopayogazuddhopayogabhedena ca dvidhA bhavati / tatra yacchuddhasaMprayogazabdavAcyaM zuddhopayogasvarUpaM vItarAgacAritraM tena nirvANaM labhate / nirvikalpasamAdhirUpazuddhopayogazaktayabhAve sati yadA zubhopayogarUpasarAgacAritrega pariNamati tadA pUrvamanAkulatvalakSagapAramArthikasukhaviparItamAkulatvotpAdakaM svargasukhaM labhate / pazcAt paramasamAdhisAmagrIsadbhAve mokSaM ca labhate iti sUtrArthaH // 11 // atha cAritrapariNAmAsaMbhavAdatyantaheyasyAupayoga sahita hotA hai, taba mokSasukhako pAtA hai| [ vA zubhopayuktaH ] aura jaba zubhopayogarUpa bhAvoMmeM pariNamatA hai, taba [svargasukhaM ] svargoMke sukha pAtA hai / kaisA haiM, yaha AtmA [dharmapariNatAtmA] dharmase pariNamA hai, svarUpa jisakA / bhAvArtha-vItarAga sarAga bhAvoMkara dharma do prakArakA haiM / jaba yaha AtmA vItarAga AtmIka dharmarUpa pariNamatA huA zuddhopayogabhAvoMmeM pariNamana karatA hai, taba karmoMse isakI zakti rokI nahIM jaasktii| apane kArya karaneko samartha ho jAtA haiN| isa kAraNa ananta akhaNDa nijasukha jo mokSasukha usako svabhAva hI se pAtA hai, aura jaba yaha AtmA, dAna, pUjA, vrata, saMyamAdirUpa sarAgabhAvoMkara pariNamatA huA zubhopayoga pariNatiko dhAraNa karatA hai, taba isakI zakti karmoMse rokI jAtI hai / isaliye mokSarUpI kArya karaneko asamartha ho jAtA hai| phira usa zubhopayoga pariNamanase karmabandharUpa svargauke sukhoMko hI pAtA hai / yadyapi zubhopayoga cAritrakA aMga hai, to bhI apane sukhase ulaTA parake AdhIna saMsArasaMbandhI indriyoMse utpanna honevAle sukhakA kAraNa hai / kyoMki yaha rAga-kaSAyase milA huA hai, aura jo indriyajanya sukha hai, vaha vAstavameM duHkha hI hai| jaise koI puruSa garama dhI apanI dehapara DAlatA hai, to usase vaha dAhake duHkhako pAtA hai| aise ghIke bhI laganese kucha zAMtapanA nahIM hotA / jisa taraha kevala Agake jalanese duHkha hotA hai, vaisA hI duHkha isa garama ghIse bhI hotA hai / isaliye indriyajanita sukhako garama ghIke samAna jAnanA cAhiye / arthAt yaha zubhopayoga bhI saMsArake phalako detA hai, isa kAraNa azubhopayogake samAna tyAgane yogya hai, ora zuddhopayoga, AtmIkasukhako 'ki jisameM kisI tarahakI bhI AkulatA nahIM hai' detA hai,| isaliye upAdeya hai // 11 // Age

Page #178
pravacanasAraH atha cAritrapariNAmasaMparkAsaMbhavAdatyantaheyasyAzubhapariNAmasya phalamAlocayati asuhodayeNa AdA kuNaro tiriyo bhavIya nneriyo| dukkhasahassehiM sadA abhiMdhudo bhamadi acaMtaM // 12 // azubhodayenAtmA kunarastiryagbhUtvA nairyikH| duHkhasahasraiH sadA abhidhRto bhramatyatyantam // 12 // yadAyamAtmA manAgapi dharmapariNatimanAsAdayanazubhopayogapariNatimAlambate sadA kumanuSyatiryanArakabhramaNarUpaM duHkhasahasrabandhamanubhavati / tatazcAritralavasyApyabhAvAdatyantaheya evAyamazubhopayoga iti / evamayamapAstasamastazubhAzubhopayogaTattiH zuddhopayogavRttimAtmasAtkurvANaH zuddhopayogAdhikAramArabhate // 12 // tatra zuddhopayogaphalamAtmanaH protsAhanArthamabhiSTauti aisayamAdasamutthaM visayAtIdaM aNokmamaNaMtaM / avvucchiNNaM ca suhaM suddhavaogappasiddhANaM // 13 // zubhopayogasya phalaM darzayati - asuhodayeNa azubhodayena AdA AtmA kuNaro tiriyo bhavIya Neraiyo kunarastiryaGnArako bhUtvA / kiM karoti / dukkhasahassehiM sadA amiMdhudo bhamadi aJcataM duHkhasahasraiH sadA sarvakAlamabhidhRtaH kadarthitaH pIDitaH san saMsAre atyantaM bhramatIti / tathAhi-nirvikArazuddhAtmatattvarucirUpanizcayasamyaktvasya tatraiva zuddhAtmanyavikSiptacittavRttirUpanizcayacAritrastha ca vilakSaNena viparItAbhinivezajanakena dRSTazrutAnubhUtapaJcendriyaviSayAbhilASatIvasaMklezarUpeNa cAzubhopayogena yadupArjitaM pApa-- karma tadudayenAyamAtmA sahajazuddhAtmAnandaikalakSaNapAramArthikasukhaviparItena duHkhena duHkhitaH san svasvabhAvabhAknAcyuto bhUtvA saMsAre'tyantaM bhramatIti tAtparyArthaH // evamupayogatrayaphalakathanarUpeNa, caturthasthale gAthAdvayaM gatam // 12 // atha zubhAzubhopayogadvayaM nizcayanayena heyaM jJAtvA zuddhopayogAdhikAra prArabhamANaH, zuddhAtmabilakula tyAgane yogya aura cAritrakA ghAta karanevAlA jo azubhopayoga hai, usake phalako dikhAte haiM[azubhodayena AtmA atyantaM bhramati] avrata, viSaya, kaSAyarUpa azubhopayogoMse pariNamasA yaha AtmA arthAt dharmase bahirmukha saMsArI jIva hai, vaha bahuta kAlataka saMsArameM bhaTakatA hai| kaisA hotA huA ? kunaraH tiryagnairayikaH bhUtvA sadA abhidrutaH] khoTA (duHkhI-darIdrI) manuSya, tithaMca tathA nArakI hokara hajAroM duHkhoMse hamezA duHkhI hotA huA, saMsArameM bhramaNa karatA hai| bhAvArtha-zubhopayoga kisI eka vyavahAranayake aMgase dharmakA aMga hai, paraMtu yaha azubhopayoga to dharmakA aMga. kisI taraha bhI nahIM hai| isaliye yaha atyaMta hI heya hai, aura jo isameM lage rahate haiM, ve khoTe manuSya, tithaMca, nArakI ina tIna gatiyoMmeM aneka duHkhoMse klezarUpa hote hue sadAkAla bhaTakate haiN||12|| Age atyaMta upAdeya zuddha upayoga phala dikhAte haiM -[zuddhopayogaprasiddhAnAM etAdRzaM sukhaM] vItarAga-paramasAmAgrikacAritrase utpanna hue jo arahaMta aura siddha haiM, unake hI aisA sukha. vidyamAna

Page #179
kundakundaviracitaH atizayamAtmasamutthaM viSayAtItamanaupamyamanantam / avyucchinnaM ca sukhaM zuddhopayogamasiddhAnAm // // 13 // AsaMsArApUrvaparamAdbhutAhlAdarUpatvAdAtmAnamevAzritya pravRttatvAtparAzrayanirapekSatvAdatyantavilakSaNatvAtsamastAyatinirapAyitvAnnairantaryapravartamAnatvAccAtizayavadAtmasamutthaM manaupamyamanantamavyucchinnaM zuddhopayoganiHpannAnAM sukhAmRtaM tatsarvathA prArthanIyam // 13 // atha zuddhopayogapariNatAtmasvarUpaM nirUpayati -- viSayAtIta suvidipayatthasuto saMjamatavasaMjudo vigadarAgo / samaNo samasuhadukkho bhaNido suddhovaogo ti // 14 // 14 , bhAvanAmAtmasAtkurvANaH san svasvabhAvajIvasya protsAhanArthaM zuddhopayogaphalaM prakAzayati / athavA dvitIyapAtanikA - yadyapi zuddhopayogaphalamagre jJAnaM sukhaM ca saMkSepeNa vistareNa ca kathayati tathApyatrApi pIThikAyAM sUcanAM karoti / athavA tRtIyapAtanikA - pUrvaM zuddhopayogaphalaM nirvANaM bhaNitamidAnIM punarnirvANasya phalamanantasukhaM kathayatIti pAtanikA trayasyArthaM manasi dhRtvA sUtramidaM pratipAdayati - aisayaM AsaMsArAddevendrAdisukhebhyo'pyapUrvAdbhutaparamAhlAdarUpatvAdatizayasvarUpaM, AdasamutthaM rAgAdivikalparahitasvazuddhAtmasaMvittisamupatnatvAdAtmasamutthaM, visayAtIdaM nirviSayaparamAtmatattvapratipakSabhUta paJcendriyaviSayAtItatvAdviSayAtItaM, aNovamaM nirupamaparamAnandaikalakSagatvenopamArahitatvAdanupamaM, aNataM anantAgAmikAle vinAzAbhAvAdapramitatvAdvA'nantaM, abucchiNNaM ca asAtodayAbhAvAnnirantaratvAdavicchinnaM ca suhaM evamuktavizeSaNaviziSTaM sukhaM bhavati / keSAm / suddhutraogappasiddhANaM vItarAgaparamasAmAyikazabdavAcyazuddhopayogena prasiddhA utpannA ye'rhasiddhAsteSAmiti / atredameva sukhamupAdeyatvena nirantaraM bhAvanIyamiti bhAvArthaH // 13 // atha yena zuddhopayogena pUrvoktasukhaM bhavati tatpariNatapuruSalakSaNaM prakAzayati - suvididapayatthasutto suSThu saMzayAdirahitahai | kaisA hai sukha ? [ atizayaM ] sabase adhika hai / kyoMki anAdikAla se lekara aisA sukha kabhI indra vagairahakI padaviyoMmeM bhI apUrva Azcarya karanevAlA parama AnaMdarUpa nahIM huA / phira kaisA hai ? [ AtmasamutthaM ] apane AtmAse hI utpanna huA hai, parAdhIna nahIM hai / phira kaisA hai ? [ viSayAtItaM ] pA~ca iMdriyoMke sparza, rasa, gaMdha, rUpa, zabdasvarUpa jo viSaya-padArtha unase rahita hai, saMkalpavikalparahita atIMdriyasukha hai / phira kaisA hai ? [ anaupamyaM ] upamAse rahita hai, arthAt tIna lokameM jisa sukhake barAbara dUsarA sukha nahIM hai| isa sukhakI apekSA dUsare saba sukha duHkha hI svarUpa haiM / phira kaisA hai ? [ anantaM ] jisakA nAza nahIM hotA, sadA hI nitya hai / phira kaisA hai ? [ avyucchinnaM ] bAdhArahita - hamezA ekasA rahatA hai / aisA sukha zuddhopayogakA hI phala hai| isase yaha abhiprAya nikalA ki, zuddhopayoga sarvaprakArase upAdeya hai, aura zubha azubhopayoga heya hai / ina donoM meM vyavahAranayase kisI taraha zubhopayoga to upAdeya hai, parantu azubhopayoga to sarvathA hI heya hai // 13 // Age zuddhopayoga sahita jIvakA svarUpa kahate haiM-- [ etAdRzaH zramaNaH zuddhopayogaH iti bhaNitaH ] aisA I 1 [a0 1, gA0 14

Page #180
14] pravacanasAraH suviditapadArthasUtraH saMyamatapaHsaMyuto vigatarAgaH / zramaNaH samasukhaduHkho bhaNitaH zuddhopayoga iti // 14 // sUtrArthajJAnabalena svaparadravyavibhAgaparijJAnazraddhAnavidhAnasamarthatvAtsuviditapadArthasUtraH / sakalaSaDjIvanikAya nizumbhanavikalpAtpaJcendriyAbhilASavikalpAcca vyAvartyAtmanaH zuddhasvarUpe saMyamanAt, svarUpavizrAntanistaraGgacaitanyapratapanAcca saMyamatapaH saMyutaH / sakalamohanIyavipAka vivekabhAvanAsauSThava sphuTIkRtanirvikArAtmasvarUpatvAdvigatarAgaH / paramakalAvalokanAnanubhUyamAnasAtAsAta vedanIyavipAka nirvartitasukhaduHkhajanitapariNAmavaiSamyAtsamasukhaduHkhaH zramaNaH zuddhopayoga ityabhidhIyate // 14 // 15 atha zuddhopayoga lAbhAnantarabhAvivizuddhAtmasvabhAvalAbhamabhinandati tvena viditA jJAtA rocitAzca nijazuddhAtmAdipadArthAstatpratipAdakasUtrANi ca yena sa suviditapadArthasUtro bhayate / saMjamata saMjudo bAhye dravyendriyavyAvartanena SaDjIvarakSaNena cAbhyantare nijazuddhAtmasaMvittibalena svarUpe saMyamanAt saMyamayuktaH, bAhyAbhyantaratapobalena kAmakrodhAdizatrubhirakhaNDita pratApasya svazuddhAtmani pratapanAdvijayanAttapaHsaMyuktaH / vigadarAgo vItarAgazuddhAtmabhAvanAbalena samastarAgAdidoSarahitatvAdvItarAgaH / samasudukkho nirvikAranirvikalpasamAverudgatA samutpannA tathaiva paramAnantasukharase lInA tallayA nirvikArasvasaMvittirUpA yA tu paramakalA tadambheneSTAniSTendriyaviSayeSu harSavivAdarahitatvAtsamasukha duHkhaH samaNo evaM guNaviziSTaH zramaNaH paramamuniH bhaNido suddhovaogo tti zuddhopayogo bhagita ityabhiprAyaH // 14 // evaM zuddhopayogaphalabhUtAnantasukhasya zuddhopayogapariNatapuruSasya ca kathanarUpeNa paJcamasthale gAthAdvayaM gatam // (athAsyAntarAdhikArasyopodghAtaH )- -atha pravacanasArakhyAkhyAyAM madhyamaruciziSyapratibodhanArthAyAM parama muni zudropayoga bhAvasvarUpa pariNamatA hai / isa prakAra vItarAgadevane kahA hai / kaisA hai, vaha zramaNa arthAt muni / [ suviditapadArthasUtraH ] acchI rIti se jAna liye haiM, jIvAdi nava padArtha tathA ina padArthoMkA kahanevAlA siddhAMta jisane, arthAt jisane apanA aura parakA bheda bhale prakAra jAna liyA hai, zraddhAna kiyA hai, tathA nijasvarUpameM hI AcaraNa kiyA hai, aisA munIzvara hI zuddhopayogavAlA hai / phira kaisA hai ? [ saMyamatapaH saMyutaH ] pA~ca indriya tathA manakI abhilASA aura chaha kAyake jIvoMkI hiMsA inase AtmAko rokakara apane svarUpakA AcaraNa rUpa jo saMyama, aura bAhya tathA aMtaraMga bAraha prakAra ke tapake balakara svarUpakI sthiratA ke prakAzate jJAnakA tapana ( daidIpyamAna honA ) svarUpa tapa, ina donoM kara sahita hai / phira kaisA hai ? [ vigatarAgaH ] dUra huA haiM, parakrayate ramaNa karanA rUpa pariNAma jisakA / phira kaisA hai ? [ samasukhaduHkhaH ] samAna haiM, sukha aura duHkha jisake arthAt utkRSTajJAna kI kalAkI sahAyatAkara iSTa vA aniSTarUpa indriyoMke viSayoMmeM harSa tathA kheda nahIM karatA hai, aisA jo zramaNa hai, vahI zuddhopayogI kahA jAtA hai // 14 // Age zuddhopayogake lAbhake bAda hI zuddha Atmasva

Page #181
[a0 1, gA0 15 uvaogavisuddho jo vigadAvaraNaMtarAyamoharao / bhUdo sayamebAdA jAdi paraM NeyabhUdANaM / / 15 / / upayogavizuddha yo vigatAvaraNAntarAyamoharajAH / bhUtaH svayamevAtmA yAti paraM jJeyabhUtAnAm // 15 // yo hi nAma caitanyapariNAmalakSaNenopayogena yathAzakti vizuddho bhUtvA vartate sa khalu pratipadamudbhadyamAnaviziSTavizuddhizaktirugranthitA saMsAravadbhadRDha tara mohagrandhita yAtyanta nirvikAracaibanyo nirastasamastajJAna darzanAvaraNAntarAyatayA niHpratiyavijRmbhitAtmazaktitha svayameva bhUto mukhyagauNarUpeNAntastattva bahistattvaprarUpaNasamarthAyAM ca prathamata ekottarazatagAthAbhirjJAnAdhikAraH, tadanantaraM trayodazAdhikazatagAthAbhirdarzanAdhikAraH, tatazca saptanavatigAthAbhizcAritrAdhikArazceti samudAyenaikAdazAdhikatrizatapramitasUtraiH samyagjJAnadarzanacAritrarUpeNa mahAdhikAratrayaM bhavati / athavA TIkAbhiprAyeNa tu samyagjJAnajJeyacAritrAdhikAra cUlikArUpeNAdhikAratrayam / tatrAdhikAratraye prathamatastAvajjJAnAbhidhAnamahAdhikAramadhye dvAsaptatigAthAparyantaM zuddhopayogAdhikAraH kathyate / tAsu dvAsaptatigAthAsu madhye 'esa surAsura' imAM gAthAmAdiM kRtvA pAThakrameNa caturdazagAthAparyantaM pIThikA / tadanantaraM saptagAthAparyantaM sAmAnyena sarvajJasiddhi:, tadanantaraM trayastriMzadgAthAparyantaM jJAnaprapaJcaH / tatazcASTAdazagAthAparyantaM sukhaprapaJcazcetyantarAdhikAracatuSTayena zuddhopayogAdhikAro bhavati / atha paJcaviMzatigAthAparyantaM jJAnakaNThikAcatuSTayapratipAdakanAmA dvitIyo'dhikArazcetyadhikAradvayena, tadanantaraM svatantragAthAcatuSTayena caikottarazatagAthAbhiH prathamamahAdhikAre samudAyapAtanikA jJAtavyA // idAnIM prathamapAtanikAbhiprAyeNa prathamataH paJcagAthAparyantaM paJcaparameSThinamaskArAdiprarUpaNaprapaJcaH, tadnantaraM saptagAthAparyantaM jJAnakaNThikAcatuSTayapIThikAvyAkhyAnaM kriyate, tatra paJca sthalAni bhavanti teSvAdau namaskAra mukhyatvena gAthApaJcakaM, tadanantaraM cAritrasUcanamukhyatvena 'saMpajjai NivvANaM' iti prabhRti gAthAtrayamatha zubhAzubhazuddhopayogatraya sUcanamukhyatvena ' jIvo pariNamadi' ityAdigAthAsUtradvayamatha tatphalakathanamukhyatayA 'dhammeNa pariNadappA' iti prabhRti sUtradvayam / atha zuddhopayogadhyAtuH puruSasya protsAhanArthaM zuddhopayogaphaladarzanArthaM ca prathamagAthA, zuddhopayogipuruSalakSaNakathanena dvitIyA ceti 'aisayamAdasamutthaM ' ityAdi gAthAdvayam / evaM pIThikAbhidhAnaprathamAntarAdhikAre sthalapaJcakena caturdazagAthAbhiH samudAyapAtanikA proktA || iti caturdazagAthAbhiH sthalapaJcakena pIThikAbhidhAnaH prathamo'ntarAdhikAraH samAptaH || tadanantaraM sAmAnyena sarvajJasiddhirjJAnavicAraH saMkSepega zuddhopayogaphalaM ceti kathanarUpeNa gAthAsaptakam / taMtra sthalacatuSTayaM bhavati, tasmin prathamasthale sarvajJasvarUpakathanArthaM prathamagAthA, svayaMbhUkathanArthaM dvitIyA ceti 'uvaogavisuddho' ityAdi gAthAdvayam / atha tasyaiva bhagavata utpAdavyayadhauvyasthApanArthaM prathamagAthA, bhAvakI prApti hotI haiM, aisA kahate haiM - [ yaH upayogazuddhaH AtmA jJeyabhUtAnAM pAraM yAti ] .jo AtmA zuddhopayogale nirmala ho gayA hai, vahI AtmA saba padArthoM ke aMtako pAtA hai, arthAt jo 16 kundakundaviracitaH

Page #182
pravacanasAraH 17 jJeyatvamApannAnAmantamavAmoti / iha kilAtmA jJAnasvabhAvo jJAnaM tu jJeyamAtraM tataH samastajJeyAntarvartijJAnasvabhAvamAtmAnamAtmA zuddhopayogaprasAdAdevAsAdayati // 15 // ____ atha zuddhopayogajanyasya zuddhAtmasvabhAvalAbhasya kArakAntaranirapekSitayA'tyantamAtmAyattatvaM dyotayatipunarapi tasyaiva dRDhIkaraNA) dvitIyA ceti bhaMgavihINo' ityAdi gAthAdvayam / atha sarvajJazraddhAnenAnantasukhaM bhavatIti darzanArtha 'taM savvatthavariTUM' ityAdi sUtramekam / athAtIndriyajJAnasaukhyapariNamanakathanamukhyatvena prathamagAthA, kevalibhuktinirAkaraNamukhyatvena dvitIyA ceti 'pakkhIgaghAikammo' iti prabhRti gAthAdvayam / evaM dvitIyAntarAdhikAre sthalacatuSTayena samudAyapAtanikA / / tadyathA-atha zuddhopayogalAbhAnantaraM kevalajJAnaM bhavatIti kathayati / athavA dvitIyapAtanikA--kundakundAcAryadevAH saMbodhanaM kurvanti, he zivakumAramahArAja, ko'pyAsannabhavyaH saMkSeparuciH pIThikAvyAkhyAnameva zrutvAtmakArya karoti, anyaH ko'pi punarvistararuciH zuddhopayogena saMjAtasarvajJasya jJAnasukhAdikaM vicArya pazcAdAtmakAryaM karotIti vyAkhyAtiuvaogavisuddho jo upayogena zuddhopayogena pariNAmena vizuddho bhUtvA vartate yaH vigadAvaraNaMtarAyamoharao bhUdo vigatAvaraNAntarAyamoharajobhUtaH san / katham / sayameva nizcayena svayameva AdA sa pUrvokta AtmA jAdi yAti gacchati / kiM paraM pAramavasAnam / keSAm / NeyabhUdANaM jJeyabhUtapadArthAnAm / sarvaM jAnAtItyarthaH / ato vistaraH-yo nirmohazuddhAtmasaMvittilakSaNena zuddhopayogasaMjJenAgamabhASayA pRthaktvavitarkavIcAraprathamazukladhyAnena pUrva niravazeSamohakSapaNaM kRtvA tadanantaraM rAgAdivikalpopAdhirahitakhasaMvittilakSaNenaikatvavitarkavIcArasaMjJadvitIyazukladhyAnena kSINakaSAyaguNasthAne'ntarmuhUrtakAla sthitvA tasyaivAntyasamaye jJAnadarzanAvaragavIryAntarAyAbhidhAnaghAtikarmatrayaM yugapadvinAzayati / sa jagattrayakAlatrayavartisamastavastugatAnantadharmANAM yugapatprakAzakaM kevalajJAnaM prApnoti / tataH sthitaM zuddhopayogAtsarvajJo bhavatIti // 15 // atha zuddhopayogajanyasya zuddhAtmasvabhAvalAbhasya bhinnakArakanirapekSatvenAtmAdhInatvaM prakAzayati- taha so laddhasahAvo yathA nizcayaratnatrayalakSaNazuddhopayogaprasAdAtsarvaM jAnAti tathaiva saH pUrvoktalabdhazuddhAtmasvabhAvaH san zuddhopayogI jIva hai, vahI tInakAlavartI samasta padArthoke jAnanevAle kevalajJAnako prApta hotA hai, kaisA hotA huA ki [vigatAvaraNAntarAyamoharajAH svayameva bhUtaH san ] dUra huI jJAnAvaraNa, darzanAvaraNa, antarAya, tathA mohanIyakarmarUpa dhUli (mala) jisase aisA Apa hI hotA huA / bhAvArthajo zuddhopayogI jIva hai, vaha guNasthAna guNasthAna prati zuddha hotA huA bArahaveM guNasthAna ke antameM saMpUrNa cAra ghAtiyA karmoMkA nAzakara kevalajJAnako pAtA hai, aura AtmAkA svabhAva jJAna hai, jJAna jJeyake pramANa hai, jJeya tInoM kAloMmeM rahenevAle saba padArtha haiM, isaliye zuddhopayoga ke prasAdase hI yaha AtmA saba jJeyoMko jAnanevAle kevalajJAnako prApta hotA hai / / 15 // Age zuddhopayogakA phala jo kevalajJAnamaya zuddhAtmakA lAbha vaha jisa samaya isa AtmAko hotA hai, taba kartA-karmAdi chaha kArakarUpa Apa hI hotA huA svAdhIna hotA hai, aura kisI dUsare kArakako nahIM cAhatA hai, yaha kahate haiM-[tathA pra. 3

Page #183
kundakunda viracitaH [a0 1, gA0 16taha so laddhasahAvo savvaNha savvalogapadimahido / bhUdo sayamevAdA havadi sayaMbhu ti NidiTTho // 16 // tathA sa labdhasvabhAvaH sarvajJaH sarvalokapatimahitaH / bhUtaH svayamevAtmA bhavati svayaMbhUriti nirdiSTaH // 16 // ayaM khalvAtmA zuddhopayogabhAvanAnubhAvapratyastamitasamastadhAtikarmatayA samupalabdhazuddhAnantazakticitsvabhAvaH, zuddhAnantazaktijJAyakasvabhAvena svatantratvAdgrahIta kartRtvAdhikAraH, zuddhAnaAdA ayamAtmA havadi sayaMbhu ttiNidiTTho svayaMbhUrbhavatIti nirdiSTaH kathitaH / kiMviziSTa bhUtaH / savva savvalogapadimahido bhUdo sarvajJaH sarvalokapatimahitazca bhUtaH saMjAtaH / katham / sayameva nizcayena svayameveti / tathAhi - abhinnakArakacidAnandaika caitanyasvasvabhAvena svatantratvAt kartA bhavati / sa AtmA svayaMbhUH bhavati iti nirdiSTaH ] jaise zuddhopayoga ke prabhAvase kevalajJAnAdi guNoM ko prApta huA thA, usI prakAra vahI AtmA 'svayaMbhU' nAmavAlA bhI hotA hai, aisA jinendradevane kahA haiM / tAtparya yaha hai, ki jo AtmA kevalajJAnAdi svAbhAvika guNoMko prApta huA ho, usIkA nAma svayaMbhU hai / kyoMki vyAkaraNakI vyutpattise bhI jo 'svayaM' arthAt Apa hI se arthAt dUsare dravyakI sahAyatA vinA hI 'bhavati' arthAt apane svarUpa hove, isa kAraNa isakA nAma svayaMbhU kahA gayA hai, yaha AtmA apane svarUpakI prAptike samaya dUsare kArakakI icchA nahIM karatA hai / Apa hI chaha kArakarUpa hokara apanI siddhi karatA hai, kyoMki AtmAmeM anaMta zakti hai, kaisA hai vaha [ labdhasvabhAvaH] prApta kiyA hai, ghAtiyA karmoMke nAzase anaMtajJAnAdi zaktirUpa apanA svabhAva jisane / phira kaisA hai ? [ sarvajJaH ] tIna kAlameM rahanevAle saba padArthoMko jAnanevAlA hai / phira kaisA hai ? svayaMbhU AtmA / [ sarvalokapatimahitaH ] tInoM bhuvanoMke svAmI indra dharaNendra cakravartI inakara pUjita hai / phira kaisA hai ? [svayameva bhUtaH ] apane Apa hI parakI sahAyatA ke binA apane zuddhopayogake balase anAdi avidyAse utpanna hue aneka prakArake bandhoM ko tor3akara nizcayase isa padavIko prApta huA hai, arthAt sakala sura, asura, manuSyoMke svAmiyoMse pUjya sarvajJa vItarAga tIna lokakA svAmI zuddha apane svayaMbhUpadako prApta huA hai| (1 aba SaTkAraka dikhAte haiM - kartA 1 karma 2 karaNa 3 saMpradAna 4 apAdAna 5 adhikaraNa 6 ye chaha kArakoM ke nAma haiM, aura ye saba do do tarahake haiM, eka vyavahAra dUsarA nizcaya / unameM jisa jagaha parake nimittase kAryakI siddhi kIjAya, vahA~ vyavahAra ghaTkAraka honA hai, aura jisa jagaha apanemeM hI apaneko upAdAna kAraNa kara apane kAryakI siddhi kIjAve, vahA~ nizcaya SaTkAraka haiM / vyavahAra chaha kAraka upacAra asadbhUtanayakara siddhi kiye jAte haiM, isa kAraNa asatya haiM, nizcaya chaha kAraka, apane meM hI jor3e jAte haiM, isaliye satya haiM / kyoMki vAstavameM koI dravya kisI dravyakA kartA va hartA nahIM hai, isaliye vyavahArakAraka asatya hai, apaneko Apa hI karatA hai, isa kAraNa nizcayakAraka satya hai / jo 18

Page #184
16] pravacanasAraH ntazaktijJAnavipariNamanasvabhAvena prApyatvAt karmatvaM kalayana, zuddhAnantazaktijJAnavipariNamanasvabhAvena sAdhakatamatvAt karaNatvamanubimrANaH, zuddhAnantazaktijJAnavipariNamanasvabhAvena karmaNA samAzriyamANatvAt saMpradAnatvaM dadhAnaH, zuddhAnantazaktijJAnavipariNamanasamaye pUrvapravRttavikalajJAna khabhAvApagame'pi sahajajJAnasvabhAvena dhruvatvAvalambanAdapAdAnatvamupAdadAnaH, zuddhAnantazaktijJAnavipariNamanasvabhAvasyAdhArabhUtatvAdadhikaraNatvamAtmasAtkurvANaH, svayameva SaTkArakIrUpeNonityAnandaikasvabhAvena svayaM prApyatvAt karmakArakaM bhavati / zuddhacaitanyasvabhAvena sAdhakatamatvAtkaraNakAraka bhavati / nirvikAraparamAnandaikapariNatilakSaNena zuddhAtmabhAvarUpakarmaNA samAzriyamANatvAtsaMpradAnaM bhavati / tathaiva pUrvamatyAdijJAnavikalpavinAze'pyakhaNDitaikacaitanyaprakAzenAvinazvaratvAdapAdAnaM bhavati / nizcayazuddhasvAdhIna hokara kare, vaha kartA, jo kArya kiyA jAve, vaha karma, jisakara kiyA jAve, vaha karaNa, jo karmakara diyA jAve vaha saMpradAna, jo eka avasthAko chor3a dUsarI avasthArUpa hove, vaha apAdAna, jisake AdhAra karma hove, vaha adhikaraNa kahA jAtA hai| aba donoM kArakoMkA dRSTAMta dikhalAte haiN| unameM prathama vyavahArakara isa taraha hai-jaise kuMbhakAra (kumhAra) kartA hai, ghar3ArUpa kAryako karatA hai, isase ghaTa karma hai, daMDa cakra cIvara (chorA) Adikara yaha ghaTa karma siddha hotA hai, isaliye daMDa Adika karaNa kAraka haiM, jala vagairaHke bharaneke liye ghaTa diyA jAtA hai, isaliye saMpradAnakAraka hai, miTTIkI piMDarUpAdi avasthAko chor3a ghaTa avasthAko prApta honA apAdAnakAraka hai, bhUmike AdhAra se ghaTakarma kiyA jAtA hai, banAyA jAtA hai, isaliye bhUmi adhikaraNakAraka samajhanA, isa prakAra ye vyavahAra kAraka haiN| kyoMki inameM kartA dUsarA hai, karma anya hai, karaNa anya hI dravya hai, dUsare hI ko denA dUsarese karanA / AdhAra judA hI hai / nizcaya chaha kAraka apane Apa hI meM hote haiM, jaise-mRttikAdravya (maTTI) karatA hai, apane ghaTa pariNAma karmako karatA hai, isaliye Apa hI karma hai, Apa hI apane ghaTa pariNAmako siddha karatA hai, isaliye svayaM hI karaNa hai, apane ghaTa pariNAmako karake apaneko hI sauMpa detA hai, isa kAraNa Apa hI saMpradAna hai / apanI mRtpiDa avasthAko chor3a apanI ghaTa avasthAko karatA hai, isaliye Apa hI apAdAna hai / apanemeM hI apane ghaTapariNAmako karatA hai, isaliye Apa hI adhikaraNa hai / isa taraha ye nizcaya SaTkAraka haiM, kyoMki kisI bhI dUsare dravyakI sahAyatA nahIM hai, isa kAraNa apane ApameM hI ye nizcayakAraka sAdhe jAte haiN| isI prakAra yaha AtmA saMsAra avasthAmeM jaba zuddhopayogabhAvarUpa pariNamana karatA hai, usa samaya kisI dUsarekI sahAyatA (madada) na lekara apanI hI anaMta zuddhacaitanyazaktikara Apa hI chaha kArakarUpa hoke kevalajJAnako pAtA hai, isI avasthAmeM 'svayaMbhU' kahA jAtA hai| zuddha anaMtazakti tathA jJAyakasvabhAva honese apane AdhIna hotA huA yaha AtmA apane zuddha jJAyakasvabhAvako karatA hai, isaliye Apa hI kartA hai, aura jisa zuddhajJAyakasvabhAvako karatA hai, vaha AtmAkA karma hai, so vaha karma Apa hI hai, kyoMki zuddha-anaMtazakti, jJAyaka svabhAvakara apane Apako hI prApta hotI hai, vahA~ yaha AtmA hI 'karma' hai, yaha AtmA apane zuddha AtmIka pariNAmakara

Page #185
kundakundaviracitaH [a0 1, gA0 17pajAyamAnaH, utpattivyapekSayA dravyabhAvabhedabhinnaghAtikarmANyapAsya svayamevAvirbhUtatvAdvA vayaMbhUriti nirdizyate / ato na nizcayataH pareNa sahAtmanaH kArakatvasaMbandho'sti, yataH zuddhAtmasvabhAvalAbhAya sAmagrImArgaNavyagratayA paratantrairbhUyate // 16 // atha svAyaMbhuvasyAsya zuddhAtmatvabhAvalAbhasyAtyantamanapAyitvaM kathaMcidutpAdavyayadhrauvyayuktatvaM cAlocayati bhaMgavihINo ya bhavo saMbhavaparivajjido viNAso hi| vijadi tasseva puNo ThidisaMbhavaNAsasamavAyo // 17 // bhaGgavihInazca bhavaH saMbhavaparivarjito vinAzo hi|| vidyate tasyaiva punaH sthitisNbhvnaashsmvaayH||17|| caitanyAdiguNasvabhAvAtmanaH svayamevAdhAratvAdadhikaraNaM bhavatItyabhedaSaTkArakIrUpeNa svata eva pariNamamANaH sannayamAtmA paramAtmasvabhAvakevalajJAnotpattiprastAve yato bhinnakArakaM nApekSate tataH svayaMbhUbhavatIti bhAvArthaH // 16 // evaM sarvajJamukhyatvena prthmgaathaa| svayaMbhUmukhyatvena dvitIyA ceti prathamasthale gAthAdvayaM gatam / athAsya bhagavato dravyArthikanayena nityatve'pi paryAyArthikanayenAnityatvamupadizati-bhaMgavihINo ya bhavo svarUpako sAdhana karatA hai, vahA~ para apane anaMtajJAnakara 'karaNakAraka' hotA hai, yaha AtmA apane zuddha pariNAmoMko karatA huA apaneko hI detA hai, usa avasthAmeM zuddha anaMtazakti jJAyakasvabhAva karmakara Apako hI svIkAra karatA huA 'saMpradAnakAraka hotA hai, yaha AtmA jaba zuddha svarUpako pApta hotA hai, usa samaya isa AtmAke sAMsArIka azuddha-kSAyopazamika mati Adi jJAnakA nAza hotA hai, usI avasthAmeM apane svAbhAvika jJAnasvabhAvakara sthirapaneko dhAraNa karatA hai, taba 'apAdAnakAraka' hotA hai / yaha AtmA jaba apane zuddhaanaMtazakti jJAyakasvabhAvakA AdhAra hai, usa dazAmeM 'adhikaraNakAraka'ko svIkAra karatA hai / isa prakAra yaha AtmA Apa hI SaTkArakarUpa hokara apane zuddhasvarUpako utpanna (pragaTa) karatA hai, tabhI svayaMbhU padavIko pAtA hai / athavA anAdikAlase bahuta majabUta ba~dhe hue dhAtiyAkarmIko (jJAnAvaraNa 1 darzanAvaraNa 2 mohanIya 3 antarAya 4) nAza karake Apa hI pragaTa huA hai, dUsarekI sahAyatA kucha bhI nahIM lI, isa kAraNa svayaMbhU kahA jAtA hai, yahA~ para koI prazna kare, ki parakI sahAyatAse svarUpakI prApti kyoM nahIM hotI ? usakA samAdhAna--ki jo yaha AtmA parAdhIna hove, to AkulatA sahita hojAya, aura jisa jagaha AkulatA hai, vahA~ svarUpakI prApti nahIM, isa kAraNa parakI sahAyatA vinA hI AtmA nirAkula hotA hai, isI dazA meM apanI sahAyatAse Apako pAtA hai| isaliye nizcaya karake Apa hI SaTkAraka hai / jo apanI anaMtazaktirUpa saMpadAse paripUrNa hai, to vaha dUsarekI icchA kyoM rakkhe ? arthAt kabhI nahIM // 16 // Age isa svayaMbhU prabhUke zuddhasvabhAvako nitya dikhalAte haiM, aura kisIprakArase utpAda, vyaya, dhrauvya avasthA bhI dikhalAte haiM-[tasya AtmanaH bhaMgavihIna: bhavaH vidyate ] jo AtmA zuddhopayogake prasAdase svarUpako prApta huA hai, usa AtmAke nAzarahita

Page #186
18] pravacanasAraH __ asya khalvAtmanaH zuddhopayogaprasAdAt zuddhAtmasvabhAvena yo bhavaH sa punastena rUpeNa pralayAbhAvAdbhaGgavihInaH / yastvazuddhAtmasvabhAvena vinAzaH sa punarutpAdAbhAvAtsaMbhavaparivarjitaH ato'sya siddhatvenAnapAyitvam / evamapi sthitisaMbhavanAzasamavAyo'sya na vipratiSidhyate, bhaGgarahitotpAdena saMbhavavarjitavinAzena tadvayAdhArabhUtadravyeNa dhrauvyeNa ?] ca samavetatvAt // 17 // athotpAdAditrayaM sarvadravyasAdhAraNatvena zuddhAtmano'pyavazyaM bhavatIti vibhAvayati uppAdo ya viNAso vijadi savvassa aTThajAdassa / pajjAeNa du keNavi aTTho khalu hodi sabbhUdo // 18 // utpAdazca vinAzo vidyate sarvasyArthajAtasya / paryAyeNa tu kenApyarthaH khalu bhavati sdbhuutH|| 18 // bhaGgavihinazca bhavaH jIvitamaraNAdisamatAbhAvalakSaNaparamopekSAsaMyamarUpazuddhopayogenotpanno yo'sau bhavaH kevalajJAnotpAdaH / sa kiMviziSTaH / bhaGgavihIno vinAzarahitaH / saMbhavaparivajjido viNAso hi yo'sau mithyAtvarAgAdisaMsaraNarUpasaMsAraparyAyasya vinAzaH / sa kiMviziSTaH / saMbhavahInaH nirvikArAtmatattvavilakSaNarAgAdipariNAmAbhAvAdutpattirahitaH / tasmAjjJAyate tasyaiva bhagavataH siddhasvarUpato dravyArthikanayena vinAzo nAsti / vijjadi tasseva puNo ThidisaMbhavaNAsasamavAyo vidyate tasyaiva punaH sthitisaMbhavanAzasamavAyaH, tasyaiva bhagavataH paryAyArthiMkanayena zuddhavyaJjanaparyAyApekSayA siddhaparyAyeNotpAdaH, saMsAraparyAyeNa vinAza:, kevalajJAnAdiguNAdhAradravyatvena dhrauvyamiti / tataH sthitaM dravyArthiMkanayena nityatve'pi paryAyArthikanayenotpAdavyayadhrauvyatrayaM saMbhavatIti // 17 // athotpAdAditrayaM yathA suvarNAdimUrtapadArtheSu dRzyate tathaivAmUrte'pi siddhasvarUpe vijJeyaM padArthatvAditi nirUpayati-uppAdo ya viNAso vijjadi sabassa aTThajAdassa utpAda hai| arthAt jo isa AtmAke zuddhasvabhAvakI utpatti huI, phira usakA nAza kabhI nahIM hotA [ca saMbhavaparivajitaH vinAzaH] aura vinAza hai, vaha utpattikara rahita hai, arthAt anAdikAlakI avidyA (ajJAna) se paidA huA jo vibhAva (azuddha) pariNAma usakA ekabAra nAza huA, phira vaha nahIM utpanna hotA hai, isase tAtparya yaha nikalA, ki jo isa bhagavAn (jJAnavAn ) AtmAke utpAda hai, vaha vinAza rahita haiM, aura vinAza utpatti rahita hai, tathA apane siddhisvarUpakara dhruva (nitya) hai, arthAt jo yaha AtmA pahale azuddha hAlatameM thA, vahI AtmA aba zuddhadazAmeM maujUda hai, isa kAraNa dhruva hai| [tasyaiva punaH sthitisaMbhavanAzasamavAyaH] phira usI AtmA ke dhrauvya utpatti nAza ina tInoMkA milApa eka hI samayameM maujUda hai, kyoMki yaha bhagavAn eka hI vakta tInoM svarUpa pariNamatA hai, arthAt jisa samaya zuddha paryAyakI utpatti hai, usI vakta azuddha praryAyakA nAza hai, aura usI kAlameM dravyapanese dhruva hai, dUsare samayakI jarUrata hI nahIM hai, yaha kahanese yaha abhiprAya huA, ki dravyArthikanayase AtmA nitya honepara bhI paryAyArthikanayase utpatti, vinAza, dhrauvya, ina tInoM sahita hI hai // 17 // Age utpAda Adika dravyakA svarUpa hai, isa kAraNa saba dravyoMmeM hai, to phira AtmAmeM bhI avazya haiM,

Page #187
33 kundakundaviracitaH [ a0 1, gA0 18 yathAhi jAtyajAmbUnadasyAGgadaparyAyeNotpattirdRSTA / pUrvavyavasthitAGgulIyakAdiparyAyeNa ca vinAzaH / pItatAdiparyAyeNa tUbhayatrApyutpattivinAzAtranAsAdayataH dhutratvam / evamakhiladravyANAM kenacitparyAyeNotpAdaH kenacidvinAzaH kenaciddhauvyamityavavoddhavyam / ataH zuddhAtmano'pyuutpAdazca vinAzazca vidyate tAvatsarvasyArthajAtasya padArtha samUhasya / kena kRtvA / pajjAeNa du keNavi paryAyeNa tu kenApi vivakSitenArthavyaJjanarUpeNa svabhAvavibhAvarUpeNa vA / sa cArthaH kiMviziSTaH / aTTho khalu hodi sanbhUdo arthaH khalu sphuTaM sattAbhUtaH sattAyA abhinno bhavatIti / tathAhi --suvarNagorasamRttikApuruSAdimUrtapadArtheSu yathotpAdAditrayaM loke prasiddhaM tathaivAmUrte'pi muktajIve / yadyapi zuddhAtmaruciparicchittinizcalAnubhUtilakSaNasya saMsArAvasAnotpannakAraNa samayasAraparyAyasya vinAzo bhavati tathaiva kevalajJAnAdivyaktirUpasya kAryasamayasAraparyAyasyotpAdazca bhavati, tathApyubhayaparyAyapariNatAtmadravyatvena dhrauvyatvaM padArthatvAditi / athavA jJeyapadArthAH pratikSaNaM bhaGgatrayeNa pariNamanti tathA jJAnamapi paricchityapekSayA yaha kahate haiM / [kenApi ] kisI eka [paryAyeNa ] paryAyase [sarvasya arthajAtasya ] saba padArthoMkI [ utpAdaH] utpatti [ ca vinAzaH ] tathA nArA [ vidyate ] maujUda hai, [tu] lekina [ khalu ] nizcayase [ artha: ] padArtha [ sadbhUtaH ] sattAsvarUpa [ bhavati ] hai / bhAvArtha- padArthakA astitva (honA) sattAguNase hai, aura sattA, utpAda, vyaya, dhrauvyasvarUpa hai, so kisI paryAyase utpAda tathA kisI paryAyase vinAza aura kisI paryAyase dhruvapanA saba padArthoMmeM haiM / jaba saba padArthoM meM tInoM avasthA haiM, taba AtmAmeM bhI avazya honA sambhava hai / jaise sonA kuMDala paryAyase utpanna hotA hai, pahalI kaMkaNa (kar3A) paryAyase vinAzako pAtA hai, aura pIta, guru, tathA snigdha ( cikane ) Adika guNoMse dhruva hai, isI prakAra yaha jIva bhI saMsAraasvathAmeM deva Adi paryAyakara utpanna hotA hai, manuSya Adika paryAyase vinAza pAtA hai, aura jIvapanese sthira hai / mokSa avasthA meM bhI zuddhapanese utpanna hotA hai, azuddha paryAyase vinAzako prApta hotA hai, aura dravyapanese dhruva hai / athavA AtmA saba padArthoMko jAnatA hai, jJAna hai, vaha jJeya (padArtha) ke AkAra hotA hai, isaliye saba padArtha jaise jaise utpAda vyaya dhrauvyarUpa hote haiM, vaise vaise jJAna bhI hotA hai, isa jJAnakI apekSA bhI AtmA ke utpAda, vyaya, dhauvya jAna lenA, tathA SaTguNI hAni vRddhikI apekSA bhI utpAda Adika tIna AtmAmeM haiM / isI prakAra aura bAkI dravyoMmeM utpAda Adi siddha kara lenA / yahA~ para kisIne prazna kiyA, ki dravyakA astitva ( maujUda honA) utpAda vagairaH tInase kyoM kahA hai ? eka dhruva hI se kahanA cAhiye, kyoMki jo dhruva (sthira) hogA, vaha sadA maujUda raha sakatA hai ? isakA samAdhAna isa taraha hai-- jo padArtha dhruva hI hotA, taba maTTI sonA dUdha Adi saba padArtha apane sAdA AkArase hI rahate, ghar3A, kuMDala, dahI vagairaH bheda kabhI nahIM hote, paraMtu aisA dekhanemeM nahIM AtA / bheda to avazya dekhanemeM AtA hai, isa kAraNa padArtha avasthAkara upajatA bhI hai, aura nAza bhI pAtA hai, isI liye dravyakA svarUpa utpAda, vyaya bhI hai / agara aisA na mAnA jAve,

Page #188
19] pravacanasAraH tpAdAditrayarUpaM dravyalakSaNabhUtamastikhamavazyaM bhAvi // 18 // athAsyAtmanaH zuddhopayogAnubhAvAtsvayaMbhuvo bhUtasya kathamindriyairvinA jJAnAnandAviti saMdehamudasyati pakkhINaghAdikammo aNaMtavaravIrio adhiktejo| jAdo aNidio so NANaM sokkhaM ca pariNamadi // 19 // prakSINaghAtikarmA anntvrviiryo'dhiktejaaH| jAto'nindriyaH sa jJAnaM saukhyaM ca pariNamati // 19 // ayaM khalvAtmA zuddhopayogasAmarthyAt prakSINaghAtikarmA, kSAyopazamikajJAnadarzanAsaMpRktabhaGgatrayeNa pariNamati / SaTsthAnagatAgurulaghukaguNavRddhihAnyapekSayA vA bhaGgatrayamavaboddhavyamiti sUtratAtparyam // 18 // evaM siddhajIve dravyArthikanayena nityatve'pi vivakSitaparyAyegotpAdavyayadhrauvyasthApanarUpeNa dvitIyasthale gAthAdvayaM gatam / atha taM pUrvoktasarvajJaM ye manyante te samyagdRSTayo bhavanti, paramparayA mokSaM ca labhanta iti pratipAdayati 'taM sabar3havariTaM iTeM amarAsurappahANehi / ye sadahati jIvA tesiM dukkhANi khIyaMti // 18*1 // taM savvaTThavariTaM taM sarvArthavariSThaM iheM iSTamabhimatam / kaiH / amarAsurappahANehiM amarAsurapradhAnaiH / ye saddahati ye zraddadhati rocante jIvA bhavyajIvAH / tesiM teSAm / dukkhANi duHkhAni / khIyaMti vinAzaM gacchanti, iti sUtrArthaH // 1 // evaM nirdoSiparamAtmazraddhAnAnmokSo bhavatIti kathanarUpeNa tRtIyasthale gAthA gatA // athAsyAtmano nirvikArasvasaMvedanalakSaNazuddhopayogaprabhAvAtsarvajJatve satIndriyaivinA kathaM jJAnAnandAviti pRSTe pratyuttaraM dadAti-pakkhINaghAdikammo jJAnAdyanantacatuSTayasvarUpaparamAtmadravyabhAvanAlakSaNazuddhopayogabalena prakSINaghAtikarmA san / aNaMtavaravIrio anantavaravIryaH / punarapi kiMviSTaH / ahiyatejo to saMsArakA hI lopa hojAve, isaliye yaha bAta siddha huI, ki paryAsase utpAda tathA vyaya siddha hote haiM, aura dravyapanese dhruva siddha hotA hai, ina tInoMse hI dravyakA astitva (maujUdagI) hai // 18 // Age kahate haiM, ki yaha AtmA zuddhopayogake prabhAvase svayaMbhU to huA, paraMtu iMdriyoMke vinA jJAna aura AnaMda isa AtmAke kisa taraha hotA hai, aisI zaMkAko dUra karate haiM, arthAt ye ajJAnI jIva indriya viSayoMke bhoganemeM hI jJAna, AnaMda mAna baiThe haiM, unake cetAvaneke liye svabhAvase utpanna hue jJAna tathA sukhako dikhAte haiM-[saH] vaha svayaMbhU bhagavAn AtmA [atIndriyaH jAtaH 'san'] indriya jJAnase rahita hotA huA [jJAnaM saukhyaM ca] apane aura parake prakAzane (jAnane)vAlA jJAna tathA AkulatA rahita apanA sukha, ina donoM svabhAvarUpa [pariNamati] pariNamatA hai / kaisA hai bhagavAn / [pakSINaghAtikarmA] sarvathA nAza kiye haiM, cAra ghAtiyA karma jisane arthAt jabataka ghAtiyAkarma 1 isa gAthAkI zrImat amRtacandrAcAryane TIkA nahIM kii| tAtparyavRttimeM hI isakA vyAkhyAna hai|

Page #189
kundakundaviracitaH [a0 1, gA0 19 tvAdatIndriyo bhUtaH sannikhilAntarAyakSayAdanantavaravIryaH, kRtsnajJAnadarzanAvaraNapralayAdadhikakevalajJAnadarzanAbhidhAnatejAH, samasta mohanIyAbhAvAdatyantanirvikArazuddhacaitanya svabhAvamAtmAnamAsAdayan svayameva svapara prakAzakatvalakSaNaM jJAnamanAkulavalakSaNaM saukhyaM ca bhUtvA pariNamate / evamAtmano jJAnAnandau svabhAva eva / svabhAvasya tu parAnapekSatvAdindriyairvinApyAtmano jJAnAnandau saMbhavataH // 19 // athAtIndriyatvAdeva zuddhAtmanaH zArIraM sukhaduHkhaM nAstIti vibhAvayati 24 adhikatejAH / atra tejaH zabdena kevalajJAnadarzanadvayaM grAhyam / jAdo so sa pUrvoktalakSaNa AtmA jAtaH. saMjAtaH / kathaMbhUtaH / arNidiyo anindriya indriyaviSayavyApArarahitaH / anindriyaH san kiM karoti / gANaM sokkhaM ca pariNamadi kevalajJAnamanantasaukhyaM ca pariNamatIti / tathAhi--anena vyAkhyAnena kimuktaM bhavati, AtmA tAvannizcayenAnantajJAnasukhasvabhAvo'pi vyavahAreNa saMsArAvasthAyAM karmapracchAditajJAnasukhaH san pazcAdindriyAdhAreNa kimapyalpajJAnaM sukhaM ca pariNamati / yadA punarnirvikalpasvasaMvittibalena karmAbhAvo bhavati tadA kSayopazamAbhAvAdindriyANi na santi svakIyAtIndriyajJAnasukhaM cAnubhavati / tadapi kasmAt / svabhAvasya parApekSA nAstItyabhiprAyaH / / 19 / / athAtIndriyatvAdeva kevalinaH zarIrAdhArodbhUtaM bhojanAdisukhaM kSudhAdiduHkhaM ca nAstIti vicArayati -- sokkhaM vA puNa dukkhaM kevalaNANissa Natthi sukhaM vA punarduHkhaM vA kevalajJAnino nAsti / kathaMbhUtam / dehagadaM dehagataM dehAdhArajihvendriyAdisamutpannaM kavalAhArAdisukhaMm, asAtodaya janitaM kSudhAdiduHkhaM ca / kasmAnnAsti / jamhA adidiyattaM jAdaM yasmAnmohAdighAtikarmAbhAve paJcendriya viSayasukhAya vyApArarahitatvaM jAtam / tamhA du taM NeyaM tasmAdatIndriyatvAtoratIndriyameva tajjJAnaM sukhaM ca jJeyamiti / tadyathA- - lohapiNDa saMsargAbhAvAdagniryathA ghanaghAtapiTTanaM na labhate tathAyamAtmApi lohapiNDasthAnIyendrigrAmAbhAvAt sAMsArika sukhaduHkhaM nAnubhavatItyarthaH / kazvidAha - kevalinAM sahita thA, tabataka kSAyopazamika matyAdijJAna tathA cakSurAdidarzana sahita thA / ghAtiyA karmoMke nAza hote hI atIndriya huA / phira kaisA hai ? [anantavaravIryaH ] maryAdA rahita hai, utkRSTa bala jisake arthAt aMtarAyake dUra honese anantabala sahita hai / phira kaisA hai ? [ adhikatejAH ] anaMta hai, jJAnadarzanarUpa prakAza jisake arthAt jJAnAvaraNa darzanAvaraNa karmake jAnese anaMtajJAna, anaMtadarzanamayI hai, aura samasta mohanIyakarmake nAzase sthira apane svabhAvako prApta ho gayA hai| bhAvArtha - isa AtmAkA svabhAva jJAna-AnaMda hai, parake adhIna nahIM hai, isaliye nirAvaraNa avasthAmeM hI indriyavinA jJAna, sukha svabhAvase hI pariNamate haiM / jaise sUryakA svabhAva prakAza hai, vaha meghapaTaloMkara Dha~ka jAnese hIna prakAza hojAtA hai, lekina megha samUhake dUra ho jAne para svAbhAvika prakAza hojAtA hai, isI prakAra isa AtmAke bhI indriya- AvaraNa karanevAle karmoMke dUra hojAnese svAbhAvika ( kisIke nimitta vinA ) jJAna tathA sukha pragaTa hojAtA hai // 19 // I Age jabataka AtmA iMdriyoMke AdhIna hai, tabataka zarIrasaMbaMdhI sukha, duHkhakA anubhava karatA hai /

Page #190
20] pravacanasAraH sokkhaM vA puNa dukkhaM kevalaNANissa Natthi dehagadaM / jamhA adidiyattaM jAdaM tamhA du taM NeyaM // 20 // saukhyaM vA punarduHkhaM kevalajJAnino nAsti dehagatam / yasmAdatIndriyavaM jAtaM tasmAttu tajjJeyam // 20 // bhuktirasti, audArikazarIrasadbhAvAt / asadvedyakarmodayasadbhAvAdvA / asmadAdivat / parihAramAha-tadbhagavataH zarIramaudArikaM na bhavati kiMtu paramaudArikam-"zuddhasphaTikasaMkAzaM tejomUrtimayaM vapuH / jAyate kSINadoSasya saptadhAtuvivarjitam // " yaccoktamasaadyodayasadbhAvAttatra parihAramAha-yathA vrIhyAdibIjaM jalasahakArikAraNasahitamaGkarAdikArya janayati tathaivAsadvecakarma mohanIyasahakArikAraNasahitaM kSudhAdikAryamutpAdayati / kasmAt / " mohassa baleNa ghAdade jIvaM" iti vacanAt / yadi punarmohAbhAve'pi kSudhAdiparISahaM janayati tarhi vadharogAdiparISahamapi janayatu na ca tathA / tadapi kasmAt / " bhuktyupasargAbhAvAt" iti vacanAt / anyadapi dUSaNamasti / yadi kSudhAbAdhAsti tarhi kSudhAkSINazakteranantavIryaM nAsti / tathaiva kSudhAduHkhitasyAnantasukhamapi nAsti / jitendriyaparicchittirUpamatijJAnapariNatasya kevalajJAnamapi na saMbhavati / athavA anyadapi kAraNamasti / asadvedyodayApekSayA sadvedyodayo'nantaguNo'sti / tataH kAraNAt zarkarArAzimadhye nimbknnikaavdsvedyodyo vidyamAno'pi na jJAyate / tathaivAnyadapi bAdhakamasti-yathA pramattasaMyatAditapodhanAnAM vedodaye vidyamAne'pi mandamohodayatvAdakhaNDabrahmacAriNAM strIparISahabAdhA nAsti, yathaiva ca navagraiveyakAdyahamindradevAnAM vedodaye vidyamAne'pi mandamohodayena strIviSayabAdhA nAsti, tathA bhagavatyasadvedyodaye vidyamAne'pi niravazeSamohAbhAvAt kSudhAbAdhA nAsti / yadi punarucyate bhavadbhiH-mithyAdRSTayAdisayogakevaliparyantAstrayodazaguNasthAnavartino jIvA AhArakA bhavantItyAhArakamArgaNAyAmAgame bhaNitamAste, tataH kAraNAt kevalinAmAhAro'stIti / tadapyayuktam / parihAraH--" Nokamma-kammahAro kavalAhAro ya leppamAhAro / ojamaNo vi ya kamaso AhAro chabviho yo" // iti gAthAkathitakrameNa yadyapi SaTprakAra AhAro bhavati tathApi nokarmAhArApekSayA kevalinAmAhArakatvamavaboddhavyam / na ca kavalAhArApekSayA / tathAhi-sUkSmAH surasAH sugandhA anyamanujAnAmasaMbhavinaH kavalAhAraM vinApi kiMcidUnapUrvakoTiparyantaM zarIrasthitihetavaH saptadhAturahitaparamaudArikazarIranokarmAhArayogyA lAbhAntarAyakarmaniravazeSakSayAt pratikSaNaM pudgalA AsravantIti navakevalilabdhivyAkhyAnakAle bhaNitaM tiSThati / tato jJAyate nokarmAhArApekSayA kevalinAmAhArakatvam / atha matam-bhavadIyakalpanayA AhArAnAhArakatvaM nokarmAhArApekSayA, na ca kavalAhArApekSayA ceti kathaM jJAyate / naivam / " ekaM dvau trIn vAnAhArakaH" iti tattvArthe kathitamAste / asya sUtrasyArthaH kathyate bhavAntaragamanakAle vigrahagatau zarIrAbhAve sati nUtanazarIradhAraNArthaM trayANAM zarIrANAM SaNNAM yaha kevalajJAnI bhagavAn atIndriya hai, isa kAraNa isake zarIrasaMbaMdhI sukha, duHkha nahIM hai, aisA kahate haiM-[ kevalajJAninaH] kevalajJAnIke [ dehagataM] zarIrase utpanna huA [saukhyaM] bhojanAdika sukha [vA punaH duHkhaM] athavA bhUkha vagairaHkA duHkha [nAsti] nahIM hai [yasmAt ] isI kAraNase ,

Page #191
kundakundaviracitaH [a0 1, gA0 20yata eva zuddhAtmano jAtavedasa iva kAlAyasagolotkUlitapudgalAzeSavilAsakalpo nAstIndriyagrAmastata eva ghoraghanaghAtAbhighAtaparaMparAsthAnIyaM zarIragataM sukhaduHkhaM na syAt // 20 // atha jJAnasvarUpaprapaJcaM saukhyasvarUpaprapaJcaM ca kramapravRttaprabandhadvaidhenAbhidadhAti, tatra kevalino'tIndriyajJAnapariNatatvAtsarvapratyakSa bhavatIti vibhAvayatiparyAptInAM yogyapudgalapiNDagrahaNaM nokarmAhAra ucyate / sa ca vigrahagatau karmAhAre vidyamAne'pyekadvitrisamayaparyantaM nAsti / tato nokarmAhArApekSayA''hArAnAhArakatvamAgame jJAyate / yadi punaH kavalAhArApekSayA tarhi bhojanakAlaM vihAya sarvadaivAnAhAraka eva, samayatrayaniyamo na ghaTate / atha matam-kevalinA kavalAhAro'sti manuSyatvAt vartamAnamanuSyavat / tadapyayuktam / tarhi pUrvakAlapuruSANAM sarvajJatvaM nAsti, rAmarAvaNAdipuruSANAM ca vizeSasAmarthya nAsti vartamAnamanuSyavat / na ca tathA / kiMca chadmasthatapodhanA api saptadhAturahitaparamaudArikazarIrAbhAve 'chaTo tti paDhamasaNNA' iti vacanAt pramattasaMyataSaSThaguNasthAnavartino yadyapyAhAraM gRhaNanti tathApi jJAnasaMyamadhyAnasiddhayartha, na ca dehamamatvArtham / uktaM ca-"kAyasthityarthamAhAraH kAyo jJAnArthamiSyate / jJAnaM karmavinAzAya tannAze paramaM sukham // Na balAusAhaNaTuM Na sarIrassa ya caya? tejduuN| NANa saMjamadraM jhANaRs ceva bha'jati // " tasya bhagavato jJAnasaMyamadhyAnAdiguNAH svabhAvenaiva tiSThanti na cAhArabalena / yadi punardehamamatvenAhAraM gRhNAti tarhi chamasthebhyo'pyasau hInaH prApnoti / athocyate-tasyAtizayavizeSAtprakaTA bhuktirnAsti pracchannA vidyate / tarhi paramaudArikazarIratvAdbhuktireva nAstyayamevAtizayaH kiM na bhavati / tatra tu pracchannabhuktau mAyAsthAnaM dainyavRttiH, anye'pi piNDazuddhikathitA doSA bahavo bhavanti / te cAnyatra tarkazAstre jJAtavyAH / atra cAdhyAtmagranthatvAnocyanta iti / ayamatra bhAvArthaH-idaM vastusvarUpameva jJAtavyamatrAgraho na kartavyaH / kasmAt / durAgrahe sati rAgadveSotpattirbhavati tatazca nirvikAracidAnandaikasvabhAvaparamAtmabhAvanAvighAto bhavati / / 20 // evamanantajJAnasukhasthApane prathamagAthA kevalibhuktinirAkaraNe dvitIyA ceti gAthAdvayaM gatam / iti saptagAthAbhiH sthalacatuSTayena sAmAnyena sarvajJasiddhi nAmA dvitIyo'ntarAdhikAraH samAptaH // 2 // atha jJAnaprapaJcAbhidhAnAntarAdhikAre trayastriMzadAthA bhavanti / tatrASTau sthalAni / teSvAdau kevalajJAnasya sarva pratyakSa bhavatIti kathanamukhyatvena 'pariNamado khalu' ityAdigAthAdvayam , athAtmajJAnayonizcayenAsaMkhyAtaisa kevalI-bhagavAnake [atIndriyatvaM jAtaM] indriyarahita bhAva pragaTa huA [tasmAttu] isIliye tata jeya] tat arthAt atIndriya hI jJAna aura sukha jAnane cAhiye / bhAvArtha-jaise Aga loheke golekI saMgati chUTa jAnepara ghanakI coTako nahIM prApta hotI, isI prakAra yaha AtmA bhI lohake piNDasamAna jo indriyajJAna usake abhAvase saMsArasaMbaMdhI sukha duHkhakA anubhava nahIM karatA hai| isa gAthAmeM kevalIke kavalAhArakA niSedha kiyA hai // 20 // Age kevalIko atIndriyajJAnase hI saba vastukA pratyakSa hotA hai, yaha kahate haiM-[jJAnaM pariNamamAnasya] kevalajJAnako pariNamatA huA jo kevalI bhagavAn hai, usako [khalu] nizcayase

Page #192
21 ] pravacanasAraH pariNamado khalu NANaM paccakkhA savvadavvapajjAyA / so va te vijAdi uggahapuvvAhiM kiriyAhiM // 21 // pariNamamAnasya khalu jJAnaM pratyakSAH sarvadravyaparyAyAH / sa naiva tAn vijAnAtyavagrahapUrvAbhiH kriyAbhiH // 21 // - yato na khalvindriyANyAlamvyAvagrahehAvAyapUrvaka prakrameNa kevalI vijAnAti / svayameva samastAvaraNakSayakSaNa evAnAdyanantAhetukAsAdhAraNa bhUtajJAnasvabhAvameva kAraNatvenopAdAya tadupari pravikasatkevalajJAnopayogIbhUya vipariNamate / tato'syAkramasamAkrAntasamastadravyakSetrakAlabhAvapradezatve'pi vyavahAreNa sarvagatatvaM bhavatItyAdikathanamukhyatvena 'AdA NANapamANaM ' ityAdigAthApaJcakam, tataH paraM jJAnajJeyayoH parasparagamananirAkaraNamukhyatayA 'NANI NANasahAvo' ityAdigAthApaJcakam, atha nizcayavyavahArakevalipratipAdanAdimukhyatvena 'jo hi sudeNa' ityAdisUtracatuSTayam, atha vartamAnajJAne kAlatrayaparyAyaparicchittikathanAdirUpeNa 'takkAligeva savve ' ityAdisUtrapaJcakam, atha kevalajJAnaM bandhakAraNaM na bhavati rAgAdivikalparahitaM chadmasthajJAnamapi / kiMtu rAgAdayo bandhakAraNamityAdinirUpaNa mukhyatayA 'pariNamadi NeyaM' ityAdisUtrapaJcakam, atha kevalajJAnaM sarvajJAnaM sarvajJatvena pratipAdayatItyAdivyAkhyAnamukhyatvena 'jaM takkAliyamidaraM ' ityAdigAthApaJcakam, atha jJAnaprapaJcopasaMhAramukhyatvena prathamagAthA, namaskArakathanena dvitIyA ceti ' Navi pariNamadi' ityAdi gAthAdvayam / evaM jJAnaprapaJcAbhidhAnatRtIyAntarAdhikAre trayastriMzadgAthAbhiH sthalASTakena samudAyapAtanikA / tadyathA - athAtIndriyajJAnapariNatatvAtkevalinaH sarvapratyakSaM bhavatIti pratipAdayati -- paccakkhA savvadavtrapajjAyA sarvadravyaparyAyAH pratyakSA bhavanti / kasya / kevalinaH / kiM kurvataH / pariNamado pariNamamAnasya / khalu sphuTam / kim / NANaM anantapadArthaparicchittisamarthaM kevalajJAnam / tarhi kiM krameNa jAnAti / so Neva te vijANadi uggahapuvvAhiM kiriyAhiM sa ca bhagavAnnaiva tAn jAnAtyavagrahapUrvAbhiH kriyAbhiH, kiMtu yugapadityarthaH / ito vistaraHanAdyanantamahetukaM cidAnandaikasvabhAvaM nijazuddhAtmAnamupAdeyaM kRtvA kevalajJAnotpatterbIjabhUtenAgamabhASayA zukladhyAnasaMjJena rAgAdivikalpajAlarahitasvasaMvedanajJAnena yadAyamAtmA pariNamati, tadA svasaMvedanajJAnaphalabhUtakevalajJAnaparicchittyAkArapariNatasya tasminneva kSaNe kramapravRttakSAyopazamikajJAnAbhAvAdakramasamAkrAnta[ sarvadravyaparyAyAH ] saba dravya tathA unakI tInoMkAlakI paryAyeM [ pratyakSAH ] pratyakSa arthAt pra haiM / jaise sphaTikamaNike aMdara tathA bAhirameM pragaTa padArtha dIkhate haiM / usI taraha bhagavAnako saba pratyakSa haiM / [ sa ] vaha kevalI bhagavAn [ tAn ] una dravyaparyAyoMko [ avagrahapUrvAbhiH kriyAbhiH ] avagraha Adi arthAt avagraha, IhA, avAya, dhAraNArUpa jo kriyA haiM, unase [ naiva vijAnAti ] nahIM jAnatA hai / sArAMza yaha hai ki jaise karmoMke kSayopazamase utpanna hue jJAnavAle, avagraha Adi jo matijJAnakI bhedarUpa kriyA haiM, unase jAnate haiM, vaise kevalI nahIM jAnate / kyoMki una kevalIbhagavAnake saba tarapha se karmoMke par3ade dUra hojAneke kAraNa akhaMDa ananta zaktise pUrNa, Adi anta rahita, asAdhA 27

Page #193
28 kundakundaviracitaH tayA samasta saMvedanAlambanabhUtAH sarvadravyaparyAyAH pratyakSA bhavanti // 21 // athAsya bhagavato'tIndriyajJAnapariNatatvAdeva na kiMcitparokSaM bhavatItyabhimaitiNatthi parokkhaM kiMci vi samaMta savvakvaguNasamiddhassa / akkhAtIdassa sadA sayameva hi NANajAdassa // 22 // nAsti parokSaM kiMcidapi samantataH sarvAkSaguNasamRddhasya / akSAtItasya sadA svayameva hi jJAnajAtasya // 22 // [a0 1, gA0 21 - asya khalu bhagavataH samastAvaraNakSakSaNa evaM sAMsArikaparicchittiniSpattibalAdhAnahetubhUtAni pratiniyata viSayagrAhINyakSINi tairatItasya, sparzarasagandhavarNazabdaparicchedarUpaiH samarasatayA samantataH sarvairevendriyaguNaiH samRddhasya, svayametra sAmastyena svaparaprakAzanasya, svairaM lokottarajJAnasamastadravyakSetrakAlabhAvatayA sarvadravyaguNaparyAyA asyAtmanaH pratyakSA bhavantItyabhiprAyaH // 21 // atha sarvaM pratyakSaM bhavatItyanvayarUpega pUrvasUtre bhaNitamidAnIM tu parokSaM kimapi nAstIti tamevArthaM vyatirekeNa dRDhayati-- Natthi parokkhaM kiMci vi asya bhagavataH parokSaM kimapi nAsti / kiMviziSTasya / samaMta savtrakkhaguNasamiddhassa samantataH sarvAtmapradezaiH sAmastyena vA sparzarasagandhavarNazabdaparicchittirUpasarvendriyaguNasamRddhasya, tarhi kimakSasahitasya / naivam / akkhAtIdassa akSAtItasyendriyavyApArarahitasya, athavA dvitIyavyAkhyAnam --- akSNoti jJAnena vyApnotItyakSa AtmA tadguNasamRddhasya / sadA sarvadA sarvakAlam / punarapi kiMrUpasya / sayameva hi NANajAdassa svayameva hi sphuTaM kevalajJAnarUpeNa jAtasya pariNatasyeti / tadyathA--atIndriyasvabhAvaparamAtmano viparItAni kramapravRttihetubhUtAnIndriyANyatikrAntasya jagattrayakAlatrayaraNa, apane Apa hI pragaTa huA kevalajJAna hai, isa kAraNa eka hI samayameM saba dravya, kSetra, kAla, bhAva jJAnarUpI bhUmimeM pratyakSa jhalakate haiM // 21 // Age isa bhagavAnake atIndriyajJAnarUpa pariNamana karanese koI bhI vastu parokSa nahIM hai, yaha kahate haiM - [ asya bhagavataH ] isa kevalI bhagavAnake [ kiMcidapi ] kucha bhI padArtha [parokSaM nAsti ] parokSa nahIM hai / eka hI samaya saba dravya, kSetra, kAla, bhAvako pratyakSa jAnatA hai, isaliye parokSa nahIM / kaise haiM ? ve bhagavAn [ akSAtItasya ] indriyoMse rahita jJAnavAle haiM, arthAt indriyeM saMsArasaMbaMdhI jJAnakA kAraNa haiM / aura parokSarUpa maryAdA liye padArthoMko jAnatI haiM, isa prakArakI bhAvaiMdriyeM bhagavAnake aba nahIM, isaliye sat pratyakSa svarUpa jAnate haiM / phira kaise haiM ? [ samantataH ] saba AtmA ke pradezoM (aMgoM) meM [ sarvAkSaguNasamRddhasya ] saba: iMdriyoMke guNa jo sparza vagairaH ko jJAna usa kara pUrNa hai, arthAt jo eka eka indriya eka eka guNako hI jAnatI haiM, jaise A~kha rUpako, isa taraha ke kSayopazamajanyajJAnake abhAva honepara pragaTa hue kevalajJAnase ve kevalI bhagavAn, saba aMgoM dvArA saba sparzAdi viSayoMko jAnate haiM / phira kaise haiM ? [ svayameva ] apane Apa hI [hi ] nizcaya kara [jJAnajAtasya ] kevalajJAnako prApta hue haiM / bhAvArtha -- apane aura paravastuke prakAzanevAlA nAzarahita

Page #194
29. 23 pravacanasAraH jAtasya, akramasamAkrAntasamastadravyakSetrakAlabhAvatayA na kiMcanApi parokSameva syAt // 22 // athAtmano jJAnapramANavaM jJAnasya sarvagatatvaM codyotayati AdA NANapamANaM gANaM NeyappamANamuddiSTaM / NeyaM loyAloyaM tamhA NANaM tu savvagayaM // 23 // AtmA jJAnapramANaM jJAnaM jJeyapramANamuddiSTam / jJeyaM lokAlokaM tasmAjjJAnaM tu sarvagatam // 23 // AtmA hi 'samaguNaparyAyaM dravyam' iti vacanAt jJAnena saha hInAdhikatvarahitatvena pariNatatvAttatparimANaM, jJAnaM tu jJeyaniSThatvAdAhyaniSThadahanavattatparimANaM, jJeyaM tu lokAlokavibhAgavibhaktAnantaparyAyamAlikAlIDhasvarUpasUcitA vicchedotpAda[vicchedopadarzita ] dhauvyA SaDdravyI vartisamastapadArthayugapatpratyakSapratItisamarthamavinazvaramakhaNDaikamAsamayaM kevalajJAnaM pariNatasyAsya bhagavataH parokSaM kimapi nAstIti bhAvArthaH // 22 // evaM kevalinAM samastaM pratyakSa bhavatIti kathanarUpeNa prathamasthale gAthAdvayaM gatam / athAtmA jJAnapramANo bhavatIti jJAnaM ca vyavahAreNa sarvagatamityupadizati-AdA NANapamANaM jJAnena saha hInAdhikatvAbhAvAdAtmA jJAnapramANo bhavati / tathAhi-'samaguNaparyAyaM dravyaM bhavati' iti vacanAdvartamAnamanuSyabhave vartamAnamanuSyaparyAyapramANaH, tadeva manuSyaparyAyapradezavartijJAnaguNapramANazca pratyakSeNa dRzyate yathAyamAtmA, tathA nizcayataH sarvadaivAvyAbAdhAkSayasukhAdyanantaguNAdhArabhUto yo'sau kevalajJAnaguNastatpramANo'yamAtmA / NANaM NeyappamANamuddiDhe dAhyaniSThadahanavat jJAnaM jJeyapramANamuddiSTaM kathitam / NeyaM loyAloyaM jJeyaM lokAlokaM bhavati / zuddhabuddhakasvabhAvasarvaprakAropAdeyabhUtaparamAtmadravyAdiSaDadravyAtmako lokaH, lokAdvahirbhAge zuddhAkAzamalokaH, tacca lokAlokadvayaM svakIyasvakIyAnantaparyAyapariNatirUpeNAnityamapi dravyArthikanayena nityam / tamhA NANaM tu savvagayaM yasmAnnizcayaratnatrayAtmakalaukikajJAnase judA aisA atIndriyajJAna (kevalajJAna) jaba pragaTa huA, taba parokSapanA kisa taraha ho sakatA hai ? (nahIM hotA) // 22 // Age AtmAko jJAnapramANa kahate haiM, aura jJAnako sarvavyApaka dikhalAte haiM-[AtmA] jIvadravya [jJAnapramANaM] jJAnake barAbara hai, kyoMki dravya apane apane guNaparyAyoMke samAna hotA hai, isI nyAyase jIva bhI apane jJAnaguNake barAbara huaa| AtmA jJAnase na to adhika na kama pariNamana karatA hai, jaise sonA apanI kar3e kuMDala Adi paryAyoMse tathA pIlevarNa Adika guNoMse kama adhika nahIM pariNamatA, usI prakAra AtmA bhI samajhanA / [jJAnaM jJeyapramANaM] aura jJAna jJeyake ( padArthoke ) pramANa hai, aisA [uddiSTaM ] jinendradevane kahA hai, jaise-IMdhanameM sthita Aga IMdhanake barAbara hai, usI taraha saba padArthoMko jAnatA huA jJAna jJeyake pramANa hai, [jJeyaM lokAlokaM jJeya hai, vaha loka tathA aloka hai, jo bhUta bhaviSyat vartamAnakAlakI anaMta paryAyoM sahita chaha dravya haiM, usako loka aura isa lokase bAhara akelA AkAza usako aloka jAnanA, inhIM donoMko jJeya kahate haiN| [tasmAt ]

Page #195
30 kundakundaviracitaH [ a0 1, gA0 24 sarvamiti yAvat / tato niHzeSAvaraNakSakSaNa eva lokAlokavibhAgavibhaktasamastavastvAkAra pAramupagamya tathaivApracyutatvena vyavasthitatvAt jJAnaM sarvagatam // 23 // athAtmano jJAnapramANatvAnabhyupagame dvau pakSAvupanyasya dUSayatiNANapamANamAdA Na havadi jasseha tassa so AdA / ho vA ahio vA NANAdo havadi dhuvameva // 24 // hINo jadi so AdA taNNANamacedaNaM Na jANAdi / ahio vA NANAdo NANeNa viNA kahaM NAdi // 25 // jugalaM / jJAnapramANamAtmA na bhavati yasyeha tasya sa AtmA / hIno vA adhiko vA jJAnAdbhavati dhruvameva // 24 // hIno yadi sa AtmA tat jJAnamacetanaM na jAnAti / adhiko vA jJAnAt jJAnena vinA kathaM jAnAti / / 25 / / yugalam / yadi khalvayamAtmA hIno jJAnAdityabhyupagamyate, tadAtmano'tiricyamAnaM jJAnaM svAzrayazuddhopayogabhAvanA balenotpannaM yatkevalajJAnaM taGkotkIrNAkAranyAyena nirantaraM pUrvoktajJeyaM jAnAti, tasmAddayavahAreNa tu jJAnaM sarvagataM bhaNyate / tataH sthitametadAtmA jJAnapramANaM jJAnaM sarvagatamiti // 23 // athAtmAnaM jJAnapramANaM ye na manyante tatra hInAdhikatve dUSaNaM dadAti - NANappamANamAdA ya havadi jasseha jJAnapramANamAtmA na bhavati yasya vAdino mate'tra jagati tassa so AdA tasya mate sa AtmA hINo vA ahio vA gaNAdo havadi dhuvameva hIno vA adhiko vA jJAnAtsakAzAd bhavati nizcitameveti // 24 // hINo jadi so AdA taM NANamacedaNaM Na jANAdi hono yadi sa AtmA tadArabhAve sati isaliye [ jJAnaM tu ] kevalajJAna to [ sarvagataM ] saba padArthoM meM praveza karanevAlA sarvavyApaka hai, arthAt sabako jAnatA hai, isase jJAna jJeyake barAbara hai // 23 // Age jo dRSTi AtmAko jJAnake pramANa nahIM mAnakara adhika tathA hIna mAnate haiM, unake pakSako yuktise dUSita karate haiM - [ iha ] isa lokameM [ yasya ] jisa mUDhabuddhike 'matameM [AtmA ]. Atmadravya [ jJAnapramANaM ] jJAnake barAbara [ na bhavati ] nahIM hotA hai, arthAt jo viparIta buddhivAle AtmAko jJAnake barAbara nahIM mAnate, [ tasya ] usa kumatIke matameM [ sa AtmA ] vaha jIvadravya [ jJAnAt ] apane jJAnaguNase [hIno vA adhiko vA] hIna ( kama ) athavA adhika ( bar3A ) [ dhruvameva ] nizcayase [ bhavati ] hotA hai, arthAt unheM yA to AtmAko jJAnase kama mAnanA par3egA, yA adhika mAnanA par3egA / [ yadi ] jo [ sa AtmA ] vaha jIvadravya [hInaH ] jJAnase nyUna hogA [ tadA ] [tadjJAnaM ] vaha jJAna [ acetanaM ] acetana honese [ na jAnAti ] kucha bhI nahIM jAna [vA ] athavA [jJAnAt ] jJAnase [ adhikaH ] adhika hogA, to [jJAnena vinA ] jJAnake vinA [ kathaM jAnAti ] kaise jAnegA ? / bhAvArtha- jo AtmAko jJAnase hona mAne, to jJAnaguNa sparza rasa gaMdha

Page #196
26 ] pravacanasAraH 31 bhUtacetanadravyasamavAyAbhAvAdacetanaM bhavadrUpAdiguNakalpatAmApannaM na jAnAti / yadi punarjJAnAdadhika iti pakSaH kakSIkriyate tadAvazyaM jJAnAdatiriktatvAt pRthagbhUto bhavan ghaTapaTAdisthAnIyatAmApanno jJAnamantareNa na jAnAti, tato jJAnapramANa evAyamAtmAbhyupagantavyaH / / 24-5 // athAtmano'pi jJAnavat sarvagatatvaM nyAyAyAtamabhinandati-- gado jiNavasaho sacce vi ya taggayA jagadi aTThA / NANamayAdo ya jiNo visayAdo tassa te bhaNiyA // 26 // sarvagato jinavRSabhaH sarve'pi ca tadgatA jagatyarthAH / jJAnamayatvAcca jino viSayatvAttasya te bhaNitAH // 26 // jJAnaM hi trisamayAvacchinna sarvadravyaparyAyarUpavyavasthitavizvajJeyAkArAnAkrAmat sarvagatamuktaM tathAbhUtajJAnamayIbhUya vyavasthitatvAdbhagavAnapi sarvagata eva / evaM sarvagatajJAnaviSayatvAtsarve'rthA uSNaguNo yathA zItalo bhavati tathA svAzrayabhUtacetanAtmakadravyasamavAyAbhAvAttasyAtmano jJAnamacetanaM bhavatsat kimapi na jAnAti / ahio vA NANAdo NANeNa viNA kahaM NAdi adhiko vA jJAnAtsakAzAttarhi yathoSNaguNAbhAve'gniH zItalo bhavansan dahanakriyAM pratyasamartho bhavati tathA jJAnaguNAbhAve satyAtmApyacetano bhavansan kathaM jAnAti na kathamapi ayamatra bhAvArthaH--ye kecanAtmAnamaGguSThaparvamAtraM, zyAmAkataNDulamAtraM vaTakakaNikAdimAtraM vA manyante te niSiddhAH / ye'pi samudrAtasaptakaM vihAya dehAvarNakI taraha acetana ho jAvegA, aura acetana ( jar3a ) honese kucha bhI nahIM jAna sakegA, jaise agnise uSNaguNa adhika mAnA jAve, to adhika uSNaguNa agnike binA zItala honese jalA nahIM sakatA, aura jo jJAnase AtmA adhika hogA, arthAt AtmAse jJAna hIna hogA, to ghaTa vastrAdi padArthoMkI taraha AtmA jJAna vinA acetana huA kucha bhI nahIM jAna sakegA, jaise ani uSNaguNase jitanI adhika hogI, utanI hI zItala honeke kAraNa IMdhanako nahIM jalA sakatI / isa kAraNa yaha siddha huA, ki AmA jJAnake hI pramANa hai, kamatI bar3hatI nahIM hai / / 24-25 // Age jisa taraha jJAna sarvagata hai, usI taraha AtmA bhI sarvagata hai, aisA kahate haiM - [ jJAnamayatvAt ] jJAnamayI honese [ jinavRSabhaH] jina arthAt gaNadharAdideva unameM vRSabha (pradhAna) [jinaH ] sarvajJa bhagavAn [sarvagataH ] saba loka alokameM prApta haiM, [ca] aura [ tasya viSayatvAt ] una bhagavAnake jAnane yogya honese [ jagati ] saMsArameM [sarvepi ca te arthAH ] ve saba hI padArtha [ tadgatAH ] una bhagavAnameM prApta haiM, aisA [bhaNitAH ] sarvajJane kahA hai || bhAvArtha - atIta anAgata vartamAna kAla sahita saba padAthake AkAroMko (paryAyoM ko ) jAnatA huA, jJAna sarvagata kahA hai, aura bhagavAn jJAnamayI haiM, isa kAraNa bhagavAna bhI sarvagata hI haiM, aura jisa taraha ArasImeM ghaTapaTAdi padArtha jhalakate haiM, vaise jJAnase abhinna bhagavAnameM bhI saba padArtha prApta hue haiM, kyoMki ve padArtha bhagavAnake jAnane yogya haiM / nizcayakara jJAna AtmApramANa hai, kyoMki nirvikAra nirAkula anantasukhako AtmAmeM Apa vedatA hai, arthAt anubhava

Page #197
32 kundakundaviracitaH [a0 1, gA0 27api sarvagatajJAnAvyatiriktasya bhagavatastasya te viSayA iti bhaNitatvAttadgatA eva bhavanti / tatra nizcayanaye nAnA kulakha lakSaNa saukhya saMvedanatvAdhiSThAnatvAvacchinnAtma pramANajJAnasvatattvAparityAgena vizvajJeyAkArAnanupagamyAvabudhyamAno'pi vyavahAranayena bhagavAn sarvagata iti vyapadizyate / tathA naimittikabhUtajJeyAkArAnAtmasthAnavalokya sarve'rthAstadgatA ityupacaryante, na ca teSAM paramArthato'nyonyagamanamasti, sarvadravyANAM svarUpaniSThatvAt / ayaM kramo jJAne'pi nizzreyaH / / 26 / / athAtmajJAnayorekatvAnyatvaM cintayati NANaM appa ti madaM vahRdi NANaM viNA Na appANaM / tamhA NANaM appA appA NANaM va aNNaM vA // 27 // dadhikaM manyante te'pi nirAkRtA iti // 25 // atha yathA jJAnaM pUrvaM sarvagatamuktaM tathaiva sarvagatajJAnApekSayA bhagavAnapi sarvagato bhavatItyAvedayati - savvagado sarvagato bhavati / sa kaH kartA / jiNavasaho jinavRSabhaH sarvajJaH / kasmAt sarvagato bhavati / jiNo jinaH NANamayAdo ya jJAnamayatvAddhetoH savve viya taggayA jagadi aTThA sarve'pi ca ye jagatyarthAste darpaNe bimbavada vyavahAreNa tatra bhagavati gatA bhavanti / kasmAt / te bhaNiyA te'rthAstatra gatA bhaNitAH visayAdo viSayatvAtparicchedyatvAt jJeyatvAt / kasya / tassa tasya bhagavata iti / tathAhi-- yadanantajJAnamanAkulatva lakSaNAnantasukhaM ca tadAdhArabhUtastAvadAtmA itthaMbhUtAtmapramANaM jJAnamAtmanaH svasvarUpaM bhavati / itthaMbhUtaM svasvarUpaM dehagatamaparityajanneva lokAlokaM paricchinatti / tataH kAraNAdvyavahAreNa sarvagato bhaNyate bhagavAn / yena ca kAraNena nIlapItAdibahiH padArthA Adarze bimbavat paricchityAkAreNa jJAne pratiphalanti tataH kAraNAdupacAreNArthakAryabhUtA arthAkArA apyarthA bhaNyante / te ca jJAne tiSThantItyucyamAne doSo nAstItyabhiprAyaH // 26 // atha jJAnamAtmA bhavati, AtmA tu jJAnaM sukhAdikaM vA bhavatIti pratipAdayati - gANaM appa tti madaM jJAnamAtmA bhavatIti mataM karatA hai / jJAna AtmAkA svabhAvarUpa lakSaNa hai, isa kAraNa vaha apane jJAnasvarUpa svabhAvako kabhI nahIM chor3atA / samasta jJeyA - ( padArtha ) kAroM meM prApta nahIM hotA, apanemeM hI sthira rahatA hai / yaha AtmA saba padArthoMkA jAnanevAlA hai, isaliye vyavahAranayase sarvagata ( sarvavyApaka ) kahA hai, nizcayase nahIM / isI prakAra nizcayanayase ve padArtha bhI isa AtmAmeM prApta nahIM hote, kyoMki koI padArtha apane svarUpako chor3akara dUsare ke AkAra nahIM hotA, saba apane apane svarUpameM rahate haiM / nimittabhUta jJeyake AkAroMko AtmAmeM jJeyajJAyaka saMbaMdhase pratibiMbita honese vyavahArase kahate haiM, ki saba padArtha AtmAmeM prApta ho jAte haiM / jaise ArasImeM ghaTAdi padArtha pratibimba nimittase praveza karate haiM, aisA vyavahArameM kahA jAtA hai, nizcayase ve apane svarUpameM hI rahate haiM / isa kathana se sArAMza yaha nikalA, ki nizcayase padArtha Atma nahIM AtmA padArthoMmeM nahIM / vyavahArase jJAnarUpa AtmA padArthoMmeM hai / padArtha AtmAmeM haiM, kyoMki ina donoMkA jJeya jJAyaka sambandha durnivAra haiM ||26|| Age jJAna aura AtmA eka hai, tathA AtmA jJAna bhI hai, aura sukhAdisvarUpa bhI hai, aisA kahate haiM - [ jJAnaM ] jJAnaguNa [ AtmA] jIva hI hai [iti 1 1

Page #198
27 ] yataH pravacanasAraH jJAnamAtmeti mataM vartate jJAnaM vinA nAtmAnam / tasmAta jJAnamAtmA AtmA jJAnaM vA anyadvA // 27 // zeSasamastAcetanatrastusamavAyasaMbandhanirutsukatayA'nAdyanantasvabhAvasiddhasamavAyasaMbandhamekamAtmAnamAbhimukhyenAvalambya pravRttatvAt taM vinA AtmAnaM jJAnaM na dhArayati, tato jJAnamAtmaiva syAt / AtmA tvanantadharmAdhiSThAnatvAt jJAnadharmadvAreNa jJAnamanyadharmadvAreNAnyadapi syAt / kiM cAnekAnto'tra balavAn / ekAntena jJAnamAtmeti jJAnasyAbhAvo'cetanatvamAtmano vizeSaguNAbhAvAdabhAvo vA syAt / sarvathAtmA jJAnamiti nirAzrayatvAt jJAnasyAbhAva AtmanaH zeSaparyAyAbhAvastadavinAbhAvinastasyApyabhAvaH syAt // 27 // 33 saMmatam / kasmAt / vaTTadi NANaM viNA Na appANaM jJAnaM kartR vinAtmAnaM jIvamanyatra ghaTapaTAdau na vartate / tamhA gANaM appA tasmAt jJAyate kathaMcijjJAnamAtmaiva syAt / iti gAthApAdatrayeNa jJAnasya kathaMcidAtmatvaM sthApitam / appA NANaM ca aNNaM vA AtmA tu jJAnadharmadvAreNa jJAnaM bhavati, sukhavIryAdidharmadvAreNAnyadvA niyamo nAstIti / tadyathA - yadi punarekAntena jJAnamAtmeti bhaNyate tadA jJAnaguNamAtra evAtmA prAptaH sukhAdidharmANAmavakAzo nAsti / tathA sukhavIryAdidharmasamUhAbhAvAdAtmA'bhAvaH, Atmana AdhArabhUtasyAbhAvAdAdheyabhUtasya jJAnaguNasyApyabhAvaH, ityekAnte sati dvayorapyabhAvaH / tasmAtkathaMcijjJAsarva / ayamatrAbhiprAyaH - AtmA vyApako jJAnaM vyApyaM tato jJAnamAtmA syAt, AtmA jJAnamanyadvA bhavatIti / tathA coktam- ' vyApakaM tadatanniSThaM vyApyaM tanniSTameva ca ' // 27 // ityAtmamataM ] aisA kahA hai / [AtmAnaM vinA ] AtmAke binA [jJAna ] cetanAguNa [ na vartate ] aura kisI jagaha nahIM rahatA [tasmAt ] isa kAraNa [ jJAnaM ] jJAnaguNa [AtmA ] jIva hai [ca] aura [AtmA ] jIvadravya [ jJAnaM ] caitanya guNarUpa hai, [ vA anyat ] athavA anya guNarUpa bhI hai / bhAvArtha - jJAna aura AtmAmeM bheda nahIM hai, donoM eka haiN| kyoMki anya saba acetana vastuoMke sAtha saMbaMdha na karake kevala AtmAke hI sAtha jJAnakA anAdinidhana svAbhAvika gAr3ha saMbaMdha hai, isa kAraNa AtmAko chor3a jJAna dUsarI jagaha nahIM raha sakatA / paraMtu AnmA anantadharmavAlA honese jJAna guNarUpa bhI hai aura anya sukhAdi guNarUpa bhI hai, arthAt jaise jJAnaguNa rahatA hai, vaise anya guNa bhI rahate haiM / dUsarI bAta yaha hai, ki bhagavantakA anekAnta siddhAnta balavAn hai / jo ekAntase jJAnako AtmA kaheMge, to jJAnaguNa Atmadravya ho jAvegA, aura jaba guNa hI dravya ho jAvegA, to guNake abhAvale Atmadravya ke abhAvakA prasaGga AvegA, kyoMki guNavAlA dravyakA lakSaNa hai, vaha nahIM rahA, aura jo sarvathA AtmAko jJAna hI mAneMge, to Atmadravya eka jJAnaguNamAtra hI raha jAvegA, sukhavIryAdi guNoM kA abhAva hogA / guNake abhAvase AtmadravyakA abhAva siddha hogA, taba nirAzraya arthAt AdhAra na honese jJAnakA bhI abhAva ho jAyagA / isa kAraNa siddhAnta yaha nikalA, ki jJAnaguNa to AmA avazya hai, kyoMki jJAna anya jagaha nahIM rahatA / paraMtu, AtmA jJAnaguNakI apekSA jJAna hai, anya pra. 5

Page #199
34 kundakundaviracitaH atha jJAnajJeyayoH parasparagamanaM pratihanti gANI NANasahAvo aTThA NeyappagA hi NANissa / ruvANi va cakkhUNaM NevaNNoNNesu vahaMti // 28 // jJAnI jJAnasvabhAvo'rthA jJeyAtmakA hi jJAninaH / rUpANIva cakSuSoH naivAnyonyeSu vartante // 28 // jJAnI cArthAzca svalakSaNabhUtapRthaktvato na mitho vRttimAsAdayanti kiMtu teSAM jJAnajJeyasvabhAvasaMbandhasAdhitamanyonyavRttimAtramasti / yathA hi cakSUMSi tadviSayabhUtarUpidravyANi ca parasparapravezamantareNApi jJeyAkAragrahaNasamarpaNapravaNAnyevamAtmA'rthAzcAnyonyavRttimantareNApi vizvajJeyAkAragrahaNasamarpaNapravaNAH // 28 // [ a0 1, gA0 28 jJAnayorekatvaM, jJAnasya vyavahAreNa sarvagatatvamityAdikathanarUpeNa dvitIyasthale gAthApaJcakaM gatam / atha jJAnaM jJeyasamIpe na gacchatIti nizcinoti - NANI NANasahAvo jJAnI sarvajJaH kevalajJAnasvabhAva eva / aTThA yA hi pANissa jagattrayakAlatrayavartipadArthA jJeyAtmakA eva bhavanti na ca jJAnAtmakAH / kasya jJAninaH / ruvANi ca cakkhUNaM NevaSNoSNesu va Mti jJAnI padArthAzcAnyonyaM parasparamekatvena vartante / kAnIva keSAM saMbandhitvena, rUpANIva cakSuSAmiti / tathAhi - yathA rUpidravyANi cakSuSA saha parasparaM saMbandhAbhAve'pi svAkArasamarpaNe samarthAni, cakSUMSi ca tathAkAragrahaNe samarthAni bhavanti / tathA trailokyodaravivaravartipadArthAH kAlatrayaparyAyapariNatA jJAnena saha parasparapradeza saMsargAbhAve'pi svakIyAkAra samarpaNe samarthA bhavanti / akhaNDaikapratibhAsamayaM kevalajJAnaM tu tadAkAragrahaNe samarthamiti bhAvArthaH // 28 // atha jJAnI guNI apekSA anya hai || 27 // Age nizvayase jJAna na to jJeyameM jAtA hai, aura na jJeya jJAnameM jAtA haiM, aisA kahate haiM-- [hi ] nizrayakara [ jJAnI ] AtmA [ jJAnasvabhAvaH ] jJAnasvabhAvavAlA hai, tathA [arthAH] padArtha [ jJeyAtmakAH ] jJeyasvarUpa haiN| kyoMki [ jJAninaH ] jJAnIke [te arthAH] ve padArtha [cakSuSAM ] netroMke [ rUpANi iva ] rUpI padArthoMke samAna [ anyonyeSu ] ApasameM arthAt saba milake eka avasthAmeM [ naiva ] nahIM [ vartante ] pravartate haiN| bhAvArtha -- yadyapi AtmA aura padArthoM kA svabhAvase hI jJeya jJAyaka saMbaMdha ApasameM hai, to bhI jJAnI AtmA jJAnasvarUpa hai, jJeyasvarUpa nahIM hai, aura padArtha jJeya ( jAnane yogya) svarUpa haiM, jJAnasvarUpa nahIM, arthAt apane svarUpako chor3akara ekarUpa nahIM hote / jaise ki netra rUpI padArthoMmeM praveza kiye vinA hI una padArthoMke svarUSa grahaNa karaneko samartha haiM, aura ve rUpI padArtha bhI netroM meM praveza kiye vinA hI apanA svarUpa netroMke janAneko samartha haiM / isI prakAra AtmA bhI na to una padArthoMmeM jAtA hai, aura na ve ( padArtha ) AtmAmeM Ate haiM, arthAt jJeya jJAyaka saMbaMdhase sakala padArthoM meM praveza kiye vinA hI AtmA sabako jAnatA hai, aura ve padArtha bhI AtmAmeM praveza nahIM karake apane svarUpako janAte haiM / isI kAraNa AtmAko vyavahArase sarvagata kahate haiM // 28 // Age nizcayanayase yadyapi padArthoMmeM AtmA praveza nahIM karatA hai, to bhI

Page #200
35 29] pravacanasAraH athArtheSvavRttasyApi jJAninastavRttisAdhakaM zaktivaicitryamudyotayati Na paviTTho NAviTTho NANI yesu rUvamiva cakkhU / jANadi passadi NiyadaM akkhAtIdo jagamasesaM // 29 // na praviSTo nAviSTo jJAnI jJeyeSu rUpamiva ckssuH| jAnAti pazyati niyatamakSAtIto jagadazeSam // 29 // yathAhi cakSu rUpidravyANi svapradezairasaMspRzadapraviSTaM paricchedyamAkAramAtmasAtkurvanna cApaviSTaM jAnAti pazyati ca / evamAtmApyakSAtItakhAtmApyakAritAvicAragocaradUratAmavApto jJeyatAmApannAni samastavastUni svapradezairasaMspRzanna praviSTaH zaktivaicitryavazato vastuvartinaH samastajJeyAkArAnunmUlya iva kavalayanna cAmaviSTo jAnAti pazyati c| evamasya vicitrazaktiyogino jJAnino'rtheSvapraveza iva pravezo'pi siddhimavatarati // 29 // kSeyapadArtheSu nizcayanayenApraviSTo'pi vyavahAreNa praviSTa iva pratibhAtIti zaktivaicitryaM darzayati-Na pavidro nizcayanayena na praviSTaH, NAviTTho vyavahAreNa ca nApraviSTaH, kiMtu praviSTa eva / sa kaH kartA / NANI jJAnI / keSu madhye / Neyesu jJeyapadArtheSu / kimiva / svamiva cakkhU rUpaviSaye cakSuriva / evaMbhUtaH san kiM karoti / jANadi passadi jAnAti pazyati ca NiyadaM nizcitaM saMzayarahitaM tam / kiMviziSTaH san / akkhAtIdo akSAtItaH / kiM jAnAti pazyati / jagamasaisaM jagaMdazeSamiti / tathAhi-yathA locanaM kartR rUpidravyANi yadyapi nizcayena na spRzati tathApi vyavahAreNa spRzatIti pratibhAti loke / tathAyamAtmA mithyAtvarAgAdyAsravANAmAtmanazca saMbandhi yatkevalajJAnAtpUrvaM viziSTabhedajJAnaM tenotpannaM yatkevalajJAnadarzanadvayaM tena jagattrayakAlatrayavartipadArthAnizcayenAspRzannapi vyavahAreNa spRzati, tathA spRzanniva jJAnena jAnAti darzanena pazyati ca / kathaMbhUtaH sn| atIndriyasukhAsvAdapariNataH sannakSAtIta iti / tato jJAyate nizcayenAvyavahArase praviSTa (praveza kiyA) sarIkhA hai, aisI zaktikI vicitratA dikhalAte haiM akSAtItaH / indriyoMse rahita arthAt anaMta atIndriyajJAna sahita [jJAnI] AtmA [jJeyeSu] jAnane yogya anya padArthoMmeM [praviSTaH na ] paiThatA nahIM hai, aura [aviSTaH na ] nahI paiThatA aisA bhI nahIM, arthAt vyavahAra kara paiThAsA bhI hai / vaha [rUpaM] rUpI padArthoMko [cakSuriva] netroMkI taraha [azeSa jagat ] saba saMsArako [niyataM] nizcita arthAt jyoMkA tyoM [jAnAti] jAnatA hai, aura [pazyati] dekhatA hai / bhAvArtha-ananta atIndriya jJAnasahita AtmA nizcayanayase jJeyapadArthoM meM praveza nahIM karatA hai, parantu ekAntase sarvathA aisA hI nahIM hai, vyavahArase vaha jJeyapadArthoMmeM praveza bhI karatA hai, aura jaise-netra apane pradezoMse rUpIpadArthoM kA sparza nahIM karatA, tathA rUpI padArthoMkA bhI usa (netra) meM praveza nahIM hotA, kevala unheM jAnatA tathA dekhatA hai| paraMtu vyavahArase 'una padArthoMmeM dRSTi hai| aisA kahate haiM / isI prakAra AtmA bhI jJeya padArthoMmeM nizcayanayase yadyapi praveza nahIM karatA hai, to bhI jJAyakazakti usameM koI aisI vicitra hai / isa kAraNa vyavahAranayase usakA jJeyapadArthoMmeM praveza

Page #201
kundakundaviracitaH - [a0 1, gA0 30athaivaM jJAnamartheSu vartata iti saMbhAvayati rayaNamiha iMdaNIlaM duddhajjhasiyaM jahA sabhAsAe / abhibhUya taM pi duddhaM vadi taha NANamatthesu // 30 // ratnamihendranIlaM dugdhAdhyuSitaM yathA svbhaasaa| abhibhUya tadapi dugdhaM vartate tathA jJAnamartheSu // 30 // yathA kilendranIlaratnaM dugdhamadhivasatsvaprabhAbhAreNa tadabhibhUya vartamAnaM dRSTaM, tathA saMvedanamapyAtmano'bhinnatvAt katrazenAtmatAmApannaM karaNAMzena jJAnatAmApannena kAraNabhUtAnAmarthAnAM kAryabhUtAn samastajJeyAkArAnabhivyApya vartamAna kAryakAraNatvenopacarya jJAnamarthAnabhibhUya vartata ityucyamAnaM na vipratiSidhyate // 30 // praveza iva vyavahAreNa jJeyapadArtheSu pravezo'pi ghaTata iti // 29 // atha tamevArthaM dRSTAntadvAreNa dRDhayatirayaNamiha ratnamiha jagati / kiM nAma / iMdaNIlaM indranIlasaMjJam / kiMviziSTam / duddhajjhasiyaM dugdhe nikSiptaM jahA yathA sabhAsAe svakIyaprabhayA abhibhUya tiraskRtya / kim / taM pi duddhaM tatpUrvoktaM dugghamapi vadi vartate / iti dRSTAnto gataH / taha NANamaDhesu tathA jJAnamartheSu vartata iti| tadyathA-yathendranIlaratnaM kartR svakIyanIlaprabhayA karaNabhUtayA dugdhaM nIlaM kRtvA vartate, tathA nizcayaratnatrayAtmakaparamasAmAyikasaMyamena yadutpannaM kevalajJAnaM tat svaparaparicchittisAmarthena samastAjJAnAndhakA tiraskRtya yugapadeva sarvapadArtheSu paricchityAkAreNa vrtte| ayamatra bhAvArthaH-kAraNabhUtAnAM sarvapadArthAnAM kAryabhUtAparicchityAkArA upacAreNArthA bhaNyante, teSu ca jJAnaM vartata iti bhaNyamAne'pi vyavahAreNa doSo nAstIti // 30 // atha pUrvasUtreNa bhaNitaM bhI kahA jAtA hai / / 29 // Age vyavahArase AtmA jJeyapadArthoM meM praveza karatA hai, yaha bAta dRSTAntase phira puSTa karate haiM - [iha] isa lokameM [yathA] jaise [dugdhAdhyuSitaM] dUdhameM DubAyA huA [iMdranIlaM ratnaM] pradhAna nIlamaNi [svabhAsA] apanI dIptise [tat dugdhaM] usa dUdhako [api] bhI [abhibhUya] dUra karake arthAt apanAsA nIlavarNa karake [vartate] vartatA hai| [tathA] usI prakAra [artheSu] jJeyapadArthomeM [jJAnaM] kevalajJAna pravartatA hai / bhAvArtha-yadi dUdhase bhare hue kisI eka vartanameM pradhAna nIlA ratna DAla deM, to usa vartanakA saba dUdha nIlavarNa dikhalAI degaa| kyoMki usa nIlamaNimeM aisI eka zakti hai, ki jisakI prabhAse vaha sAre dUdhako nIlA kara detA hai / isa kriyAmeM yadyapi nizcayase nIlamaNi ApameM hI hai, parantu prakAzakI vicitratAke kAraNa vyavahAranayase usako saba dUdhameM vyApta kahate haiM / ThIka aisI hI jJAna aura jJeyoM (padArthoM) kI dazA (hAlata) hai, arthAt nizcayanayase jJAna AtmAmeM hI hai, parantu vyavahAranayase jJeyameM bhI kahate haiN| jaise darpaNameM ghaTapaTAdi padArtha pratibimbita hote haiM, aura darpaNa apanI svacchatArUpa zaktise una padArthoke AkAra hojAtA hai, usI prakAra jJAnameM padArtha jhalakate haiM, aura apanI svacchatArUpa jJAyakazaktise vaha jJeyAkAra hojAtA hai, ataeva vyavahArase jJAna padArthoMmeM hai, aisA kahate haiM // 30 // Age jaise jJeyameM jJAna hai,

Page #202
pravacanasAraH athaivamarthA jJAne vartanta iti saMbhAvayati jadi te Na saMti aTThA NANe gANaM Na hodi savvagayaM / savvagayaM vA NANaM kahaM Na NANaTThiyA aTThA // 31 // yadi te na santyarthA jJAne jJAnaM na bhavati sarvagatam / sarvagataM vA jJAnaM kathaM na jJAnasthitA arthAH // 31 // yadi khalu nikhilAtmIyajJeyAkArasamarpaNadvAreNAvatIrNAH sarve'rthA na pratibhAnti jJAne tadA tanna sarvagatamabhyupagamyate / abhyugamyeta vA sarvagatam / tarhi sAkSAt saMvedanamukurundabhUmikAvatIrNapratibimba bimbisthAnIyasvIyasvIyasaMvedyAkArakAraNAni, paraMparayA pratibimbasthAnIyasaMvedyAkArakAraNAnIti kathaM na jJAnasthAyino'rthA nizcIyante // 31 // athaivaM jJAnino'thaiH sahAnyonyattimattve'pi paragrahaNamokSaNapariNamanAbhAvena sarva pazyato'dhyavasyatazcAtyantaviviktatvaM bhAvayatijJAnamartheSu vartate vyavahAreNAtra punararthA jJAne vartanta ityupadizanti-jai yadi cet te aTThA Na saMti te padArthAH svakIyaparicchittyAkArasamarpaNadvAreNAdazaiM bimbavanna santi yadi cet / ka / NANe kevalajJAne NANaM Na hodi savvagayaM tadA jJAnaM sarvagataM na bhavati / savvagayaM vA NANaM vyavahAreNa sarvagataM jJAnaM saMmataM cedbhavatAM kaha Na NANadviyA aTThA tarhi vyavahAranayena svakIyajJeyAkAraparicchittisamarpaNadvAreNa jJAnasthitA arthAH kathaM na bhavanti kiMtu bhavantyeva / atrAyamabhiprAyaH-yata eva vyavahAreNa jJeyaparicchityAkAragrahaNadvAreNa jJAnaM sarvagataM bhaNyate, tasmAdeva jJeyaparicchityAkArasamarpaNadvAreNa padArthA api vyavahAreNa jJAnagatA bhaNyanta iti // 31 // atha jJAninaH padArthaiH saha yadyapi vyavahAreNa grAhyagrAhakasaMbandho'sti tathApi saMzleSAdisaMbandho nAsti, tena vaise hI vyavahArase jJAnameM jJeya (padArtha) hai, aisA kahate haiM- [yadi] jo [te arthAH] ve jJeyapadArtha [jJAne] kevalajJAnameM [na santi ] nahIM hoveM, [tadA] to [sarvagataM jJAnaM] saba padArthoMmeM prApta honevAlA jJAna arthAt kevalajJAna hI [na bhavati ] nahIM hove, aura [vA] jo [sarvagataM jJAnaM] kevalajJAna hai, aisA mAno, to [arthAH] padArtha [jJAnasthitAH] jJAnameM sthita haiM, (maujUda haiM) aisA [kathaM na] kyoM na hove ? avazya hI hove / bhAvArtha-yadi jJAnameM saba jJeyoMke AkAra 'darpaNameM pratibimbakI taraha' nahIM pratibhAseM, to jJAna sarvagata hI nahIM Thahare, kyoMki jaba ArasImeM svacchapanA haiM, taba ghaTapaTAdi padArtha pratibimbita hote haiM, usI samaya ArasI bhI sabake AkAra hojAtI hai / isI prakAra jJAna jJeyako taba jAnatA hai, jaba apanI jJAyakazaktise saba padArthoMke AkAra hojAtA hai, ora jaba saba padArthoke AkAra huA, to saba padArtha isa jJAnameM sthita kyoM na kahe jAyeMge ? vyavahArase avazya hI kahe jAyeMge / isase yaha siddha huA, ki jJAna aura padArtha donoM hI eka dUsaremeM maujUda haiM // 31 // Age AtmA aura padArthokA upacArase yadyapi ApasameM jJeyajJAyaka saMbaMdha hai, to bhI nizcayanayase

Page #203
kundakundaviracitaH [a0 1, gA0 32geNhadi Neva Na muMcadi Na paraM pariNamadi kevalI bhagavaM / pecchadi samaMtado so jANadi savvaM NiravasesaM // 32 // gRhNAti naiva na muJcati na paraM pariNamati kevalI bhagavAn / pazyati samantataH sa jAnAti sarva niravazeSam // 32 // ayaM khalvAtmA svabhAvata eva paradravyagrahaNamokSaNapariNamanAbhAvAtsvatattvabhUtakevalajJAnasvarUpeNa vipariNamya niSkamponmajajjyotirjAtyamaNikalpo bhUtvA'vatiSThamAnaH samantataH sphuritadarzanajJAnazaktiH, samastameva niHzeSatayAtmAnamAtmanAtmani saMcetayate / athavA yugapadeva sarvArthasArthasAkSAtkaraNena jJaptiparivartanAbhAvAt saMbhAvitagrahaNamokSalakSaNakriyAvirAmaH prathamameva samastaparicchedyAkArapariNatatvAt punaH paramAkArAntaramapariNamamAnaH samanto'pi vizvamazeSaM pazyati jAnAti ca viviktatva eva // 32 // .. kAraNena jJeyapadArthaiH saha bhinnatvameveti pratipAdayati-geNhadi Neva Na muMcadi gRhaNAti naiva muJcati naiva Na paraM pariNamadi paraM paradravyaM jJeyapadArtha naiva pariNamati / sa kaH kartA / kevalI bhagavaM kevalI bhagavAn sarvajJaH / tato jJAyate paradravyeNa saha bhinnatvameva / tarhi kiM paradravyaM na jAnAti / pecchadi samaMtadoso jANadi savvaM NiravasesaM tathApi vyavahAranayena pazyati samantataH sarvadravyakSetrakAlabhAvairjAnAti ca sarvaM niravazeSam / athavA dvitIyavyAkhyAnam-abhyantare kAmakrodhAdi bahirviSaye paJcendriyaviSayAdikaM vahirdravya naM gRhaNAti, svakIyAnantajJAnAdicatuSTayaM ca na muJcati yatastataH kAraNAdayaM jIvaH kevalajJAnotpattikSaNa eva yugapatsarvaM jAnansan paraM vikalpAntaraM na pariNamati / tathAbhUtaH san kiM karoti / svatattvabhUtakevalajJAnajyotiSA jAtyamaNikalpo niHkampacaitanyaprakAzo bhUtvA svAtmAnaM svAtmanA svAtmani jAnAtyanubhavati / tenApi kAraNena paramapadArthake grahaNa tayA tyAgarUpa pariNAmake abhAvase saba padArthoMko dekhane jAnanepara bhI atyaMta pRthakpanA hai, aisA dikhAte haiM-[kevalI bhagavAn ] kevalajJAnI sarvajJadeva [paraM] jJeyabhUta parapadArthoMko [naiva] nizcayase na to [gRNAti] grahaNa karate haiM, [na muJcati] na chor3ate haiM, aura [na pariNamati] na pariNamana karate haiM, [saH] ve kevalI bhagavAn [sarva] saba [niravazeSaM] kucha bhI bAkI nahIM, aise jJeya padArthIko [samantataH] sarvAMga hI [pazyati] dekhate haiM, aura [jAnAti] jAnate haiM / bhAvArtha-jaba yaha AtmA kevalajJAnasvarUpa pariNabhana karatA hai, taba isake niSkaMpa jJAnarUpI jyoti pragaTa hotI hai, jo ki ujjavala ratnake aDola prakAzake samAna sthira rahatI hai| vaha kevalajJAnI para jJeya pradArthoko na grahaNa karatA hai, na chor3atA hai, aura na unake rUpa pariNamana karatA hai| apane svarUpameM Apa apaneko hI vedatA hai (anubhava karatA hai), paradravyoMse svabhAvase hI udAsIna hai| jaise darpaNakI icchAke vinA hI darpagameM dhaTa paTa vagairaH padArtha pratibimbita hote haiM, usI prakAra jAnanekI icchA vinA hI kevalajJAnIke jJAnameM trikAlavartI samasta padhArtha patibimbita hote haiN| isa kAraNa vyavahArase jJAtA draSTA hai| isase yaha siddha huA, ki yaha jJAtA AtmA paradravyoMse atyanta (bilakula) judA

Page #204
33] pravacanasAraH atha kevalajJAnizutajJAninoravizeSadarzanena vizeSAkAGkSAkSobhaM kSapayati jo hi sudeNa vijANadi appANaM jANagaM sahAveNa / taM suyakevalimisiNo bhaNaMti loyappadIvayarA // 33 // yo hi zrutena vijAnAtyAtmAnaM jJAyakaM svabhAvena / taM zrutakevalinamRSayo bhaNanti lokapradIpakarAH // 33 // yathA bhagavAn yugapatpariNatasamastacaitanyavizeSazAlinA kevalajJAnenAnAdinidhananiSkAraNAsAdhAraNasvasaMcetyamAnacaitanyasAmAnyamahimnazcetakasvabhAvenaikatvAt kevalasyAtmana AtmanAtmani saMcetanAt kevalI, tathAyaM jano'pi kramapariNamamANakatipayacaitanyavizeSazAlinA zrutaparadravyaiH saha bhinnatvamevetyabhiprAyaH // 32 // evaM jJAnaM jJeyarUpeNa na pariNamatItyAdivyAkhyAnarUpeNa tRtIyasthale gAthApaJcakaM gatam / atha yathA nirAvaraNasakalavyaktilakSaNena kevalajJAnenAtmaparijJAnaM bhavati tathA sAvaraNaikadezavyaktilakSaNena kevalajJAnotpattibIjabhUtena svasaMvedanajJAnarUpabhAvazrutenApyAtmaparijJAnaM bhavatIti nizcinoti / athavA dvitIyapAtanikA-yathA kevalajJAnaM pramANaM bhavati tathA kevalajJAnapraNItapadArthaprakAzakaM zrutajJAnamapi parokSapramANaM bhavatIti pAtanikAdvayaM manasi dhRtvA sUtramidaM pratipAdayati-jo yaH kartA hi sphuTaM sudeNa nirvikArasvasaMvittirUpabhAvazrutapariNAmena vijANadi vijAnAti vizeSeNa jAnAti viSayasukhAnandavilakSaNanijazuddhAtmabhAvanotthaparamAnandaikalakSaNasukharasAsvAdanAnubhavati / kam / appANaM nijAtmadravyam / kathaMbhUtam / jANagaM jJAyakaM kevalajJAnasvarUpam / kena kRtvA / sahAveNa samastavibhAvarahitasvasvabhAvena taM suyakevaliM taM mahAyogIndraM zrutakevalinaM bhaNaMti kathayanti / ke kartAraH / isiNo RSayaH / kiMviziSTAH / loyappadIvayarA lokapradIpakarA lokaprakAzakA iti / ato vistaraH-yugapatpariNatasamasta caitanyazAlinA kevalajJAnena anAdyanantaniHkAraNAnyadravyAsAdhAraNasvasaMvedyamAnaparamacaitanyasAmAnyalakSaNasya paradravyarahitatvena kevalasyAtmana Atmani svAnubhavanAdyathA bhagavAn kevalI bhavati, tathAyaM gaNadharadevAdinizcayahI hai, vyavahArase jJeya jJAyaka saMbaMdha hai // 32 // Age kevalajJAnase hI AtmA jAnA jAtA hai, anya jJAnase kyA nahIM jAnA jAtA ? isake uttarameM kevalajJAnI aura zrutakevalI ina donoMko barAbara dikhAte haiM-[yaH] jo puruSa [hi] nizcayase [zrutena] bhAvazrutajJAnase [svabhAvena jJAyakaM apane hI sahaja svabhAvase sabako jAnanevAle [AtmAnaM] AtmAko arthAt apane nijasvarUpako [vijAnAti] vizeSatAse jAnatA hai [taM] usa bhAvazrutajJAnIko [lokapradIpakarAH] samastalokake udyota karanevAle [RSayaH] zrIvItarAgadeva [zrutakevalinaM ] zrutakevalI [bhaNanti ] kahate haiN| bhAvArtha-jisa prakAra kevalajJAnI eka hI kAlameM ananta caitanyazaktiyukta kevalajJAnase anAdi anaMta, kAraNa rahita, asAdhAraNa, svasaMvedana jJAnakI mahimAkara sahita, kevala AtmAko apanemeM Apa vedatA hai, usI prakAra yaha samyagdRSTi bhI kitanI eka kramavartI caitanyazaktiyoM sahita zrutajJAnase kevala AtmAko ApameM Apase vedatA hai, isa kAraNa ise zrutakevalI kahate haiM / vastuke svarUpa jAnanekI apekSA kevalajJAnI

Page #205
40 [ a0 1, gA0 34 jJAnenAnAdinidhananiSkAraNAsAdhAraNasvasaMvedya [saMcetya]mAnacaitanyasAmAnyamahimnazcetakasvabhAvenaikatvAt kevalasyAtmana AtmanAtmani saMcetanAt zrutakevalI / alaM vizeSAkAMkSAkSobheNa, svarUpanizcalairevAvasthIyate // 33 // atha jJAnasya zrutopAdhibhedamudasyati - kundakundaviracitaH suttaM jiNovadihaM poggaladavva pagehiM vayaNehiM / taM jANaNA hi NANaM suttassa ya jANaNA bhaNiyA // 34 // sUtraM jinopadiSTaM pudgaladravyAtmakairvacanaiH / tajjJaptirhi jJAnaM sUtrasya ca jJaptirbhaNitA // 34 // zrutaM hi tAvatsUtram / tacca bhagavadarhatsarvajJopajJaM syAtkAraketanaM paudgalikaM zabdabrahma / tajjJaptirhi jJAnam / zrutaM tu tatkAraNatvAt jJAnatvenopacaryata eva / evaM sati sUtrasya jJaptiH zrutajJAnaratnatrayArAdhakajano'pi pUrvoktalakSaNasyAtmano bhAvazrutajJAnena svasaMvedanAnnizcayazrutakevalI bhavatIti / kiMca - yathA kospi devadatta Adityodayena divase pazyati, rAtrau kimapi pradIpeneti / tathAdityodayasthAnIyena kevalajJAnena divasa sthAnIyamokSaparyAye bhagavAnAtmAnaM pazyati / saMsArI vivekIjanaH punarnizAsthAnIyasaMsAraparyAye pradIpasthAnIyena rAgAdivikalparahita paramasamAdhinA nijAtmAnaM pazyatIti / ayamatrAbhiprAyaH - AtmA parokSaH, kathaM dhyAnaM kriyate iti saMdehaM kRtvA paramAtmabhAvanA na tyAjyeti // 33 // atha zabdarUpaM dravyazrutaM vyavahAreNa jJAnaM nizcayenArtha paricchittirUpaM bhAvazrutameva jJAnamiti kathayati / athavAtmabhAvanAro nizcayazrutakevalI bhavatIti pUrvasUtre bhaNitam / ayaM tu vyavahArazrutakevalIti kathyate -- muttaM dravyazrutam / kathaMbhUtam / jiNovadihaM jinopadiSTam | kaiH kRtvA / poggaladavyapagehiM vayaNehiM pudgaladravyAtmakairdivyadhvanivacanaiH / taM jANaNA hi NANaM tena pUrvoktazabdazrutAdhAreNa jJaptirartha paricchittirjJAnaM bhaNyate / hi aura zrutakevalI donoM samAna haiM / bheda kevala itanA hI hai, ki kevalajJAnI saMpUrNa anaMta jJAnazaktiyoMse vedatA hai, zrutakevalI kitanIeka zaktiyoMse vedatA hai / aisA jAnakara jo sabhyagdRSTi haiM, ve apane svarUpako svasaMvedana jJAnase vedate haiM, tathA ApameM nizcala hokara sthira hote haiM, aura jaise koI puruSa dinameM sUrya ke prakAzase dekhatA hai, usI prakAra kevalajJAnI apane kevalajJAnase Apako dekhate haiM / tathA jaise koI puruSa rAtriko dIpaka prakAzase dekhatA hai, usI prakAra saMsAraparyAyarUdha rAtrimeM ye samyagadRSThi vivekI bhAvazrutajJAnarUpa dIpakase apaneko dekhate haiM / isa taraha kevalI aura zrutakevalI samAna haiM // 33 // Age jJAnake zrutarUpa upAdhibhedako dUra karate haiM - [ pudgaladravyAtmakaiH ] pudgaladravyasvarUpa [ vacanaiH ] vacanoMse [jinopadiSTaM] jo jinabhagavAn kA upadeza kiyA huA hai, [ sUtraM ] vaha dravyazruta hai, [hi ] nizcayakara [ tadjJaptiH ] usa dravyazrutakA jAnanA vaha [ jJAnaM ] bhAvazruta jJAna hai / [ ca sUtrasya ] aura dravyazrutako bhI [ jJaptiH ] jJAna [bhaNitA ] ' vyavahArase ' kahA hai / bhAvArtha- dravyazruta pugalamaya hai, kyoMki vaha bItarAga bhagavAnakA anekAntarUpa vacana hai / isa dravyazrutako jo jJAna I

Page #206
35 ] 41 mityAyAti / atha sUtramupAdhitvAnnAdriyate jJaptirevAvaziSyate / sA ca kevalinaH zrutakevalinazvAtmasaMcetane tulyaiveti nAsti jJAnasya zrutopAdhibhedaH || 34 || athAtmajJAnayoH kartRkaraNatAkRtaM bhedamapanudati jo jANadi so NANaM Na havadi NANeNa jANago AdA / gANaM pariNamadi sayaM aTThA NANaTTiyA savve // 35 // yo jAnAti sa jJAnaM na bhavati jJAnena jJAyaka AtmA / jJAnaM pariNamate svayamarthA jJAnasthitAH sarve // 35 // apRthagbhUtakartRkaraNatvazaktipAramaizvaryayogitvAdAtmano ya eva svayameva jAnAti sa eva jJAnamantarlInasAdhakatamoSNatvazakteH svatantrasya jAtavedaso dahanakriyAprasiddheruSNavyapadezavat / na tu yathA pRthagvartinA dAtreNa lAvako bhavati devadattastathA [jJAnena ] jJAyako bhavatyAtmA / tathA sphuTam / suttassa ya jANaNA bhaNiyA pUrvoktadravyazrutasyApi vyavahAreNa jJAnavyapadezo bhavati na tu nizcayeneti / tathAhi--yathA nizcayena zuddhabudvaikasvabhAvo jIvaH pazcAdvyavahAreNa naranArakAdirUpo'pi jIvo bhaNyate / tathA nizcayenAkhaNDaikapratibhA sarUpaM samastavastuprakAzakaM jJAnaM bhaNyate, pazcAdvyavahAreNa meghapaTalAvRtAdityasyAvasthAvizeSavatkarma paTalAvRtAkhaNDaikajJAnarUpajIvasya matijJAnazrutajJAnAdivyapadezo bhavatIti bhAvArthaH // 34 // atha bhinnajJAnenAtmA jJAnI na bhavatItyupadizati --- jo jANadi so NANaM yaH kartA jAnAti sa jJAnaM bhavatIti / tathAhi --yathA saMjJAlakSaNaprayojanAdibhede'pi sati pazcAdabhedanayena dahanakriyAsamarthoSNaguNena pariNato'gnirapyuSNo bhaNyate, tathArthakriyAparicchittisamarthena jJAnaguNena pariNata AtmApi jJAnaM bhaNyate / tathA coktam- ' jAnAtIti jJAnamAtmA' Na havadi NANeNa jANago AdA sarvathaiva bhinnajJAnenAtmA jJAyako na bhavatIti / atha matam - yathA bhinnadAtreNa lAvako bhavati devadattastathA bhinnajJAnena jJAyako bhavatu ko doSa iti / naivam / chedanakriyAviSaye dAtraM bahiraGgopakaraNaM tadbhinnaM bhavatu, abhyantaropaStar hai, use nizcaya jJAna kahate haiM / parantu jo dravyazrutako hI jJAna kahate haiM, so vyavahAranayase jJAnake utpanna karanemeM kAraNabhUta honese annameM prANakI taraha kAraNameM kAryakA vyavahAra kara kahate haiM, yathArthameM dravyazrutakI jJAnasaMjJA nahIM hai, kyoMki vacana jar3a pudgalamayI hai, tathA vaha jJAnako upAdhirUpa hai, aura jJAna jAnane mAtra hai, usake koI upAdhikA kAma hI nahIM hai / lekina 'zrutajJAna' aisA kahanekA kAraNa yaha hai, ki karmake saMyogase dravyazrutakA nimitta pAkara jJAna utpanna hotA hai / yadi vastuke svabhAvakA vicAra kiyA jAya, to jJAna jJAnase hI utpanna hotA hai, isI liye jJAnake koI zruta vagairaH upAdhi nahIM hai // 34 // Age kitane hI ekAntavAdI jJAnase AtmAko bhinna mAnate haiM, so unake pakSako dUra karaneke liye AtmA karttA hai, jJAna kAraNa hai, aisA bhinnapanA dUra karake AtmA aura jJAnameM abheda siddha karate haiM - [ yaH ] jo AtmA [ jAnAti ] jAnatA hai, [saH ] vaha [jJAnaM ] jJAna hai / [ jJAnena ] jJAna guNase [jJAyakaH ] jAnanevAlA [ AtmA ] AtmA arthAt cetanadravya [ na bhavati ] nahIM hotA / prava. 6 pravacanasAraH

Page #207
42 kundakundaviracitaH [a0 1, gA0 35satyubhayoracetanatvamacetanayoH saMyoge'pi na paricchittiniSpattiH / pRthaktvavartinorapi paricchedAbhyupagame paraparicchedena parasya paricchittibhUtiprabhRtInAM ca paricchittiprasUtiranakuzA syAt / kiMca-svatovyatiriktasamastaparicchedyAkArapariNataM jJAnaM svayaM pariNamamAnasya kAryabhUtasamastajJeyAkArakAraNIbhUtAH sarve'rthA jJAnavartina eva kathaMcidbhavanti, kiM jJAtRjJAnavibhAgaklezakalpanayA // 35 // atha kiM jJAnaM kiM jJeyamiti vyanaktikaraNaM tu devadattasya chedanakriyAviSaye zaktivizeSastaccAbhinnameva bhavati / upAdhyAyaprakAzAdibahiraGgopakaraNaM tadbhinnamapi bhavatu doSo nAsti / yadi ca bhinnajJAnena jJAnI bhavati tarhi parakIyajJAnena sarve'pi kumbhastambhAdijaDapadArthA jJAnino bhavantu na ca tathA / NANaM pariNamadi sayaM yata eva bhinnajJAnena jJAnI na bhavati tata eva ghaTotpattau mRtpiNDa iva svayamevopAdAnarUpeNAtmA jJAnaM pariNamati / aTThA NANaThiyA savve vyavahAreNa jJeyapadArthA Adarza bimbamiva paricchittyAkAreNa jJAne tiSThantItyabhiprAyaH // 35 // athAtmA [jJAnaM] jJAna [svayaM] Apa hI [pariNamate] pariNamana karatA hai, [sarve arthAH] aura saba jJeya padArtha [jJAnasthitAH] jJAnameM sthita haiM / bhAvArtha-yadyapi vyavahArameM saMjJA, saMkhyA, lakSaNa, prayojanAdi bhedoMse jJAna aura AtmAko vastuke samajhaneke liye bhinna kahate haiM, parantu nizcayameM jJAna aura AtmAmeM bhinnapanA nahIM hai, pradezoMse jJAna aura AtmA eka hai / isI kAraNa jJAnabhAvarUpa pariNamatA AtmA hI jJAna hai / jaise agni jvalanakriyA karanekA kartA hai, aura uSNaguNa jvalana kriyAkA kAraNa hai| agni aura uSNapanA vyavahArase bhinna haiM, parantu yathArthameM bhinna nahIM hai, jo agni hai, vahI uSNapanA hai, aura isaliye agniko uSNa bhI kahate haiM / isI prakAra yaha AtmA jAnanerUpa kriyAkA kartA hai, aura jJAna jAnana-kriyAkA sAdhana hai, isameM vyavahArase bhinnapanA (bheda) hai, vastutaH AtmA aura jJAna eka hI hai / aura jaise koI puruSa loheke dA~te (ha~siye) se ghAsakA kATanevAlA kahalAtA hai, usa taraha AtmA jJAnase jAnanevAlA nahIM kahA jAtA, kyoMki ghAsakA kATanevAlA puruSa aura ghAsa kATanemeM kAraNa lohekA dA~tA ye donoM jaise judA judA padArtha haiM, usI prakAra AtmA aura jJAnameM judApanA nahIM hai, kyoMki AtmA aura jJAna, agni aura uSNatAkI taraha abhinna hI dekhanemeM Ate haiM, jude nahIM dIkhate, aura jo koI anyavAdI mithyAdRSTi kahate haiM ki, AtmAse jJAna bhinna hai, jJAnake saMyogase AtmA jJAyaka hai / so unheM "AtmA acetana hai, jJAnake saMyogase cetana ho jAtA hai," aisA mAnanA pdd'egaa| jisase dhUli, bhasma, ghaTa, paTAdi samasta acetana padArtha cetana ho jAyeMge, kyoMki jaba ye padArtha jAne jAte haiM, taba ina dhUli vagairaH padArthoMse bhI jJAnakA saMyoga hotA hai / isa kAraNa isa doSake meMTaneke liye AtmA aura jJAna eka hI mAnanA cAhiye / aura jaise ArasImeM ghaTapaTAdi padArtha pratibimbarUpase rahate haiM, usI prakAra jJAnameM saba jJeyapadArtha A rahate haiN| isase yaha sArAMza nikalA, ki AtmA aura jJAna abhinna haiM, anyavAdiyoMkI taraha bhinna nahIM haiM // 35 // Age "jJAna kyA hai, aura jJeya kyA hai,"

Page #208
36 ] pravacanasAraH tamhA NANaM jIvo NeyaM davvaM tihA samakkhAdaM / vvaM ti puNo AdA paraM ca pariNAmasaMbaddhaM / / 36 // tasmAt jJAnaM jIvo jJeyaM dravyaM tridhA samAkhyAtam / dravyamiti punarAtmA parazca pariNAmasaMbaddhaH // 36 // yataH paricchedarUpeNa svayaM vipariNamya svatantra eva paricchinatti tato jIva eva jJAnamanyadravyANAM tathA pariNantuM paricchettuM cAzakteH / jJeyaM tu vRttavartamAnavartiSyamANavicitraparyAyaparaMparAprakAreNa vidhAkAlakoTisparzitvAdanAdyanantaM dravyaM, tattu jJeyatAmApadyAmAnaM dvedhAtmaparavikalpAt / iSyate hi svaparaparicchedakatvAvabodhasya bodhyasyaivaMvidhaM dvaividhyam / nanu svAtmani kriyAvirodhAt kathaM nAmAtmaparicchedakatvam / kA hi nAma kriyA kIdRzazca virodhH| kriyA jJAnaM bhavati zeSaM tu jJeyamityAvedayati-tamhA NANaM jiivo| yasmAdAtmaivopAdAnarUpeNa jJAnaM pariNamati tathaiva padArthAn paricchinatti, iti bhaNitaM pUrvasUtre / tasmAdAtmaiva jJAnaM NeyaM davvaM tasya jJAnarUpasyAtmano jJeyaM bhavati / kim / dravyam / tihA samakkhAdaM tacca dravyaM kAlatrayaparyAyapariNatirUpeNa dravyaguNaparyAyarUpeNa vA tathaivotpAdavyayadhrauvyarUpeNa ca tridhA samAkhyAtam / davvaM ti puNo AdA paraM ca tacca jJeyabhUtaM dravyamAtmA bhavati / paraM ca / kasmAt / yato jJAnaM svaM jAnAti paraM ceti pradIpavat / tacca svaparadravyaM kathaMina donoMkA bheda kahate haiM--[tasmAt ] isI kAraNase [jIvaH] AtmA [jJAnaM] jJAnasvarUpa hai, aura [vidhA samAkhyAtaM] atIta, anAgata, vartamAna paryAyake bhedase athavA utpAda, vyaya, dhrauvya bhedase athavA dravya, guNa, paryAyase tIna prakAra kahalAnevAlA [dravyaM] dravya hai, [jJeyaM] vaha jJeya hai / [punaH] phira [AtmA] jIva padArtha [ca] aura [paraM] anya acetana pA~ca padArtha [pariNAmasaMbaddhaM] pariNamanase ba~dhe haiM, isaliye [dravyamiti] dravya aise padako dhAraNa karate haiM / bhAvArthapahalekI gAthAmeM kahA hai, ki yaha AtmA jJAnabhAvase Apa hI pariNamana karake parakI sahAyatA vinA svAdhIna jAnatA hai, isaliye AtmA hI jJAna hai / anya (dUsarA) dravya jJAna bhAvapariNamanake jAnanemeM asamartha hai / isaliye atItAdi bhedase, utpAdAdikase, dravyaguNaparyAyake bhedase, tIna prakAra huA dravya jJeya hai, arthAt AtmAke jAnane yogya hai / aura AtmA dIpakakI taraha Apa tathA para donoMkA prakAzaka (jJAyaka) honese jJeya bhI hai, jJAna bhI hai, arthAt donoM svarUpa hai / isase yaha sArAMza nikalA, ki jJeya padArtha svajJeya aura parajJeya (dUsarese jAnane yogya) ke bhedase do prakAra haiM, unameM pA~ca dravya jJeya hI haiM, isa kAraNa parajJeya haiM, aura Atmadravya jJeya-jJAna donoM rUpa hai, isa kAraNa svajJeya hai / yahA~para koI prazna kare, ki AtmA apaneko jAnatA hai, yaha bAta asaMbhava hai| jaise ki, naTa-kalAmeM atyaMta catura bhI naTa Apa apane hI kaMdhepara nahIM car3ha sakatA, usI prakAra anya padArthoMke jAnanemeM dakSa AtmA Apako nahIM jAna sakatA, to isakA samAdhAna yaha hai ki pahale kahe hue dIpakake dRSTAMtase AtmAmeM bhI svaparaprakAzaka zakti hai, isa kAraNa AtmA apaneko tathA parako jAnanevAlA avazya ho sakatA hai|

Page #209
44 kundakundaviracitaH [a0 1, gA0 37 hyatra virodhinI samutpattirUpA vA jJaptirUpA vA / utpattirUpA hi tAvannaikaM svasmAtprajAyata ityAgamAdviruddhaiva / jJaptirUpAyAstu prakAzanakriyayaiva pratyavasthitatvAnna tatra vipratiSedhasyAvatAraH / yathA hi prakAzakasya pradIpasya paraM prakAzyatAmApanaM prakAzayataH svasmin prakAzye na prakAzAntaraM mRgyaM, svayameva prakAzanakriyAyAH samupalambhAt / tathA paricchedakasyAtmanaH paraM paricchedyatAmApanaM paricchindataH svasmin paricchedye na paricchedakAntaraM mRgyaM, svayameva paricchedanakriyAyAH samupalambhAt / nanu kuta Atmano dravyajJAnarUpatvaM dravyANAM ca AtmajJeyarUpatvaM ca / pariNAmasaMbandhatvAt / yataH khalu AtmadravyANi ca pariNAmaiH saha saMbadhyante, tata Atmano dravyAlambanajJAnena dravyANAM tu jJAnamAlambya jJeyAkAreNa pariNatirabAdhitA pradhyate [ pratapati ] // 36 // athAtivAhitAnAgatAnAmapi dravyaparyAyANAM tAdAtvikatrat pRthaktvena jJAne vRttimuddyotayati-- takkAligeva savve sadasanbhUdA hi pajjayA tAsi / vahate te NANe visesado datrvajAdINaM // 37 // tAtkAlikA iva sarve sadasadbhUtA hi paryAyAstAsAm / vartante te jJAne vizeSato dravyajAtInAm // 37 // sarvAsAmeva hi dravyajAtInAM trisamayAvacchinnAtmalAbha bhUmikatvena kramapratapatsvarUpasaMpadaH bhUtam / pAraNAmasaMbaddhaM kathaMcitpariNAmItyarthaH / naiyAyikamatAnusArI kazcidAha - jJAnaM jJAnAntaravedyaM prameyatvAt ghaTAdivat / parihAramAha-pradIpena vyabhicAraH, pradIpastAvatprameyaH paricchedyo jJeyo bhavati na ca pradIpAntareNa prakAzyate, tathA jJAnamapi svayamevAtmAnaM prakAzayati na ca jJAnAntareNa prakAzyate / yadi punarjJAnAntareNa prakAzyate tarhi gaganAvalambinI mahatI durnivArAnavasthA prApnotIti sUtrArthaH // 36 // evaM nizcayazrutake valivyavahArazrutakevalikathanamukhyatvena bhinnajJAnanirAkaraNena jJAnajJeyasvarUpakathanena ca caturthasthale gAthAcatuSTayaM gatam / athAtItAnAgataparyAyA vartamAnajJAne sAMpratA iva dRzyanta iti nirUpayati savve isase asaMbhava doSa kabhI bhI nahIM laga sakatA / aba yahA~para phira koI prazna kare, ki AtmAko dravyoMkA jJAna kisase hai ? aura dravyoMko kiMsa rItise prApta hotA hai ? to usase kahanA cAhiye, ki jJAna, jJeyarUpa padArtha, pariNAmoMse ba~dha rahe haiM / AtmAke jJAnapariNati jJeya padArthakI sahAyatAse hai / yadi jJeya na hove, to kisako jAne ? aura jJeya padArtha jJAnakA avalambana karake jJeya avasthAko dhAraNa karate haiM / jo jJAna na hove, to inheM kauna jAne ? isaliye padArthoMkA jJeyajJAyaka sambandha hamezA se hai, miTa nahIM sakatA || 36 || Age kahate haiM, ki atIta kAlameM hue dravyoMke paryAya aura anAgata ( bhaviSyat) kAlameM honevAle paryAya, jJAnameM vartamAna sarIkhe pratibhAsate (mAlUma par3ate ) haiM - [ tAsAM dravyajAtInAM ] una prasiddha jIvAdika dravya jAtiyoMke [te sarve ] ve samasta [ sadasadbhUtAH ] vidyamAna tathA avidyamAna [paryAyAH] paryAya [hi ] nizcayase [jJAne ] jJAnameM [ vizeSataH ] bhinna bhinna bheda liye

Page #210
37 ] pravacanasAraH sadbhUtAsadbhUtatAmAyAnto ye yAvantaH paryAyAste tAvantastAtkAlikA ivAtyantasaMkareNApyavadhAritavizeSalakSaNA ekakSaNa evAvabodhasaudhasthitimavataranti / na khalvetadayuktam , dRSTAvirodhAt / dRzyate hi chadmasthasyApi vartamAnamiva vyatItamanAgataM vA vastu cintayataH sNvidaalmbitstdaakaarH| kiMca citrapaTIsthAnIyatvAt saMvidaH / yathA hi citrapaTayAmativAhitAnAmanupasthitAnAM vartamAnAnAM ca vastUnAmAlekhyAkArAH sAkSAdekakSaNa evAvabhAsante, tathA saMvidbhittAvapi / kiMca sarvajJeyAkArANAM tAdAtvikAvirodhAt / yathA hi pradhvastAnAmanuditAnAmAlekhyAkArA vartamAnA eva, tathAtItAnAmanAgatAnAM ca paryAyANAM jJeyAkArA vartamAnA eva bhavanti // 37 // ___ athAsadbhutaparyAyANAM kathaMcitsadbhUtatvaM vidadhAtisadasabbhUdA hi pajayA sarve sadbhUtA asadbhUtA api paryAyAH ye hi sphuTaM vadaMte te pUrvoktAH paryAyA vartante pratibhAsante pratisphuranti / ka / NANe kevalajJAne / kathaMbhUtA iva / tatkAligeva tAtkAlikA iva vartamAnA iva / kAsAM saMbandhinaH / tAsi davyajAdINaM tAsAM prasiddhAnAM zuddhajIvadravyajAtInAmiti / vyavahitasaMbandhaH kasmAt / visesado svakIyasvakIyapradezakAlAkAravizeSaiH saMkaravyatikaraparihAreNetyarthaH / kiMca-yathA chadmasthapuruSasyAtItAnAgataparyAyA manasi cintayataH pratisphuranti, yathA ca citrabhittau bAhubalibharatAdivyatikrAntarUpANi zreNikatIrthakarAdibhAvirUpANi ca vartamAnAnIva pratyakSeNa dRzyante tathA citrabhittisthAnIyakevalajJAne bhUtabhAvinazca paryAyA yugapatpratyakSeNa dRzyante, nAsti virodhaH / yathAyaM kevalI bhagavAn paradravyaparyAyAn paricchittimAtreNa jAnAti na ca tanmayatvena, nizcayena tu kevalajJAnAdiguNAdhArabhUtaM svakIyasiddhaparyAyameva svasaMvittyAkAreNa tanmayo bhUtvA paricchinatti jAnAti, tathAsannabhavyajIvenApi nijazuddhAtmasamyakzraddhAnajJAnAnuSThAnarUpanizcayaratnatrayaparyAya eva sarvatAtparyeNa jJAtavya iti tAtparyam // 37 // athAtItAnAgataparyAyANAmasadbhUtasaMjJA bhavatIti pratipAdayati-je Neva hi saMjAyA je [tAtkAlikA iva] vartamAnakAla saMbaMdhI paryAyoMkI taraha [vartante] pravartate haiN| bhAvArtha-jaise kisI citrakArane (citerene) citrapaTameM bAhubalI-bharatAdi atItapuruSoMkA citra banAyA, aura bhAvIkAla sambandhI zreNikAdi tIrthaMkarakA citra banAyA, so ve citra usa citrapaTameM vartamAnakAlameM dekhe jAte haiN| usI prakAra jJAna citrapaTameM jo paryAya hocuke, tathA jo Age honevAle haiM, unakA vartamAna pratibimba bhAsatA hai| yahA~para koI prazna kare, ki " vartamAnakAlake jJeyoMke AkAra jJAnameM pratibimbita ho sakate haiM, paraMtu jo ho cuke haiM, tathA jo honevAle haiM, unakA pratibhAsa honA asaMbhava mAlUma hotA hai / " usakA samAdhAna yaha hai ki jaba chadmastha jJAnI (alpajJAnI) tapasvI bhI yogabalase vA tapasyAke prabhAvase jJAnameM kucha nirmalatA honese atIta anAgata vastukA vicAra karalete haiM, taba unakA jJAna atIta anAgata vastuke AkAra hojAtA hai, vahA~para vastu vartamAna nahIM hai| taise nirAvaraNajJAnameM (jisameM kisI tarahakA AcchAdana na ho, bilakula nirmala ho aise jJAnameM ) atIta anAgata vastu pratibhAse, to asaMbhava nahIM hai| jJAnakA svabhAva hI aisA hai / svabhAvameM tarka nahIM cala sakatA // 37 // Age jo paryAya vartamAna paryAya

Page #211
46 kundakundaviracitaH [a0 1, gA038jeNeva hi saMjAyA je khalu NaTThA bhavIya pjjaayaa| te hoMti asanbhUdA pajAyA NANapaJcakkhA // 38 // ye naiva hi saMjAtA ye khalu naSTA bhUtvA pryaayaaH| te bhavanti asadbhatAH paryAyA jJAnapratyakSAH // 38 // ye khalu nAdyApi saMbhUtimanubhavanti, ye cAtmalAbhamanubhUya vilayamupagatAste kilAsadbhatA api paricchedaM prati niyatakhAt jJAnapratyakSatAmanubhavantaH zilAstambhotkIrNabhUtabhAvidevavadaprakampArpitasvarUpAH sadbhatA eva bhavanti // 38 // athaitadevAsadbhatAnAM jJAnapratyakSatvaM dRDhayati jadi paJcakkhamajAyaM pajAyaM palaiyaM ca NANassa / Na havadi vA taM NANaM divvaM ti hi ke paraveMti // 39 / / khalu gaTThA bhavIya pajjAyA ye naiva saMjAtA nAdyApi bhavanti, bhAvina ityarthaH / hi sphuTaM ye ca khalu naSTA vinaSTAH paryAyAH / kiM kRtvA / bhUtvA te hoti asabbhUdA pajjAyA te pUrvoktA bhUtA bhAvinazca paryAyA avidyamAnatvAdasadbhUtA bhaNyante / NANapaJcakkhA te cAvidyamAnatvAdasadbhUtA api vartamAnajJAnaviSayatvAdvayavahAreNa bhUtArthA bhaNyante, tathaiva jJAnapratyakSAzceti / yathAyaM bhagavAnnizcayena paramAnandaikalakSaNasukhasvabhAvaM mokSaparyAyameva tanmayatvena paricchinatti, paradravyaparyAyaM tu vyavahAreNeti / tathA bhAvitAtmanA puruSeNa rAgAdivikalpopAdhirahitasvasaMvedanaparyAya eva tAtparyeNa jJAtavyaH, bahirdravyaparyAyAzca gauNavRttyeti bhAvArthaH // 38 // athAsadbhUtaparyAyANAM vartamAnajJAnapratyakSatvaM dRDhayati-jai paJcakkhamajAyaM pajjAyaM palaiyaM ca NANassa Na havadi vA yadi pratyakSo na bhavati / sa kaH / ajAtaparyAyo bhAviparyAyaH / na kevalaM bhAvinahIM haiM, unako kisI eka prakAra vartamAna dikhalAte haiM-[hi nizcaya karake [ye paryAyAH] jo paryAya [naiva saMjAtAH] utpanna hI nahIM hue haiM, tathA [ye] jo [khalu] nizcayase [bhUtvA] utpanna hokara [naSTAH ] naSTa hogaye haiM, [te] ve saba atIta anAgata [paryAyAH] paryAya [asa dbhUtAH] vartamAnakAlake gocara nahIM [bhavanti] hote haiM, to bhI [jJAnapratyakSAH] kevalajJAnameM pratyakSa haiM / bhAvArtha-jo utpanna nahIM hue, aise anAgata arthAt bhaviSyatkAlake aura jo utpanna hokara naSTa hogaye, aise atItakAlake paryAyoMkoM asadbhUta kahate haiM, kyoMki ve vartamAna nahIM haiN| paraMtu jJAnakI apekSA ye hI donoM paryAya sadbhUta bhI haiM, kyoMki kevalajJAnameM pratibimbita haiN| aura jaise bhUta-bhaviSyatakAlake caubIsa tIrthaMkaroMke AkAra pASANa (patthara ) ke staMbha (khaMbhA ) meM citrita rahate haiM, usI prakAra jJAnameM atIta anAgata jJeyoMke AkAra pratibimbita hokara vartamAna hote haiM // 38 // Age asadbhUtaparyAyeM jJAnameM pratyakSa haiM, isIko puSTa karate haiM-[yadi vA] aura jo [jJAnasya] kevalajJAnake [ajAtaH paryAyaH] anAgata paryAya [ca] tathA [pralayitaH] atIta paryAya [pratyakSaH] anubhavagocara [na bhavati] nahIM hote, [tadA] to [tat jJAnaM] usa jJAnako [divyaM] sabase utkRSTa

Page #212
40 pravacanasAraH yadi pratyakSo'jAtaH paryAyaH pralayitazca jJAnasya / na bhavati vA tat jJAnaM divyamiti hi ke prarUpayanti // 39 // yadi khalvasaMbhAvitabhAvaM saMbhAvitabhAvaM ca paryAyajAtamapratighavijRmbhitA khaNDitapratApaprabhuzaktitayA prasabhenaiva nitAntamAkramyAkramasamarpitastrarUpasarvasvamAtmAnaM pratiniyataM jJAnaM na karoti, tadA tasya kutastanI divyatA syAt / ataH kASThAprAptasya paricchedasya sarvametadupapannam / / 39 / / athendriyajJAnasyaivaM pralInamanutpannaM ca jJAtumazakyamiti vitarkayati - atthaM akkhaNivadidaM IhApuvvehiM je vijANaMti / tesiM parokkhabhUdaM NAdumasakkaM ti paNNattaM // 40 // arthamakSanipatitamIhApUrvaiH ye vijAnanti / 47 teSAM parokSabhUtaM jJAtumazakyamiti prajJaptam // 40 // ye khalu viSayaviSayisaMnipAtalakSaNamindriyArthasaMnikarSa madhigamya kramopajAyamAnenehAdikaprakrameNa paricchindanti, te kilAtivAhitasvAstitvamanupasthitasvAstitvakAlaM vA yathoditaparyAyaH pralayitazca vA / kasya / jJAnasya / taM gANaM divvaM ti hi ke parUveti tat jJAnaM divyamiti ke prarUpayanti, na ke'pIti / tathAhi yadi vartamAnaparyAyavadatItAnAgataparyAyaM jJAnaM kartR kramakaraNavyavadhAnarahitatvena sAkSAtpratyakSaM na karoti, tarhi tat jJAnaM divyaM na bhavati / vastutastu jJAnameva na bhavatIti / yathAyaM kevala parakIyadravyaparyAyAn yadyapi paricchittimAtreNa jAnAti tathApi nizvayanayena sahajAnandaikasvabhAve svazuddhAtmani tanmayatvena paricchitiM karoti, tathA nirmalavivekijano'pi yadyapi vyavahAreNa parakIyadravyaguNaparyAyaparijJAnaM karoti, tathApi nizcayena nirvikArasvasaMvedanaparyAye viSayatvAtparyAyeNa parijJAnaM karotIti sUtratAtparyam // 39 // athAtItAnAgatasUkSmAdipadArthAnindriyajJAnaM na jAnAtIti vicArayatiatthaM padArtha akkhaNivadidaM indriyagocaraM IhApuvvehiM je vijANaMti IhApUrvakaM ye vijAnanti / tesiM parokkhabhUdaM teSAM saMbandhi jJAnaM parokSabhUtaM sat NAdumasakaM ti paNNattaM sUkSmAdipadArthAn jJAtumazakyamiti arthAt stuti karane yogya [hi ] nizcaya karake [ ke prarUpayanti ] kauna kahatA hai ? koI bhI nahIM / bhAvArtha - jo jJAna bhUta bhaviSyat paryAyoMko nahIM jAne, to phira usa jJAnakI mahimA hI kyA rahe ! kucha bhI nahIM / jJAnakI prazaMsA to yahI hai, ki vaha sabako pratyakSa jAnatA hai / isaliye bhagavAn ke divyajJAnameM tInoM kAlakI samasta dravyaparyAya eka hI bAra pratyakSa pratibhAsita hotI haiM, isameM kucha bhI saMdeha nahIM hai / anaMta mahimA sahita sarvajJakA jJAna aisA hI Azcarya karanevAlA hai // 39 // Age iMdriyajanita jJAna atIta anAgata paryAyoMke jAnanemeM asamartha hai, aisA kahate haiM - [ ye ] jo jIva [akSanipatitaM ] indriyagocara hue [artha] ghaTa paTAdi padArthoMko [IhApUrvai: ] IhA hai pUrva meM jinake aise IhA, avAya, dhAraNA ina matijJAnoMse [vijAnanti ] jAnate haiM, [teSAM] una jIvoMke [parokSabhUtaM ] atIta anAgatakAla saMbaMdhI parokSa vastu [ jJAtum ] jAnaneko [ azakyaM ] asamarthapanA hai, [ iti ]

Page #213
48 kundakundaviracitaH lakSaNasya grAhyagrAhakasaMbandhasyAsaMbhavataH paricchettuM na zaknuvanti // 40 // athAtIndriyajJAnasya tu yadyaducyate tattatsaMbhavatIti saMbhAvayatiapadesa sapadesaM muttamamuttaM ca pajjayamajAdaM / palayaM gayaM ca jANadi taM NANamadidiyaM bhaNiyaM // 41 // apradezaM sapradezaM mUrtamamUrta ca paryayamajAtam / malayaM gataM ca jAnAti tajjJAnamatIndriyaM bhaNitam // 41 // indriyajJAnaM nAma upadezAntaHkaraNendriyAdIni virUpakAraNatvenopalabdhisaMskArAdIn antaraGgasarUpakAraNatvenopAdAya pravartate / pravartamAnaM ca sapradezamevAdhyavasyati sthuuloplmbhktvaannaaprdeshm| sUrtamevAvagacchati tathAvidhaviSayanibandhanasadbhAvAnnAmUrtam / vartamAnameva pariprajJaptaM kathitam / kaiH / jJAnibhiriti / tadyathA - cakSurAdIndriyaM ghaTapaTAdipadArthapArzve gatvA pazcAdarthaM jAnAtIti saMnikarSalakSaNaM naiyAyikamate / athavA saMkSepeNendriyArthayoH saMbandhaH saMnikarSaH sa eva pramANam / sa ca saMnikarSa AkAzAdyamUrta padArtheSu dezAntaritamervAdipadArtheSu kAlAntaritarAmarAvaNAdiSu svabhAvAntaritabhUtAdiSu tathaivAtisUkSmeSu paracetovRttipudgalaparamANvAdiSu ca na pravartate / kasmAditi cet, indriyANAM sthUlaviSayatvAt, tathaiva mUrtaviSayatvAcca / tataH kAraNAdindriyajJAnena sarvajJo na bhavati / tata eva cAtIndriyajJAnotpattikAraNaM rAgAdivikalparahitaM svasaMvedanajJAnaM vihAya paJcendriyasukhasAdhanIbhUya indriyajJAne nAnAmanorethavikalpajAlarUpe mAnasajJAne ca ye ratiM kurvanti te sarvajJapadaM na labhante iti sUtrAbhiprAyaH // 40 // athAtIndriyajJAnamatItAnAgatasUkSmAdipadArthAn jAnAtItyupadizati - apadesaM apradeza kAlANuparamANvAdi sapadesaM zuddhajIvAstikAyAdipaJcAstikAyasvarUpaM muttaM mUrtaM pudgaladravyaM amuttaM ca amUrta ca zuddhajIvadravyAdi pajjayamajAdaM palayaM gayaM ca paryAyamajAtaM bhAvinaM pralayaM gataM cAtItametatsarvaM pUrvoktaM jJeyaM vastu jANadi isa prakAra [prajJa ] sarvajJadevane kahA hai / bhAvArtha - jitane matijJAnI jIva haiM, una sabake pahale to iMdra aura padArthakA saMbaMdha hotA hai, pIche avagraha IhAdi bhedoMse padArthakA nizcaya hotA hai / isaliye atIta anAgatakAla saMbaMdhI vastueM unake jJAnameM nahIM jhalakatIM, kyoMki una vastuoMse iMdriyakA saMyoga nahIM hotA / inake sivAya varttamAnakAla saMbaMdhI bhI jo sUkSma paramANu Adi haiM, tathA svarga meru Adi dUravartI aura aneka amUrtIka padArtha haiM, unako indriya saMyoga na honeke kAraNa matijJAnI nahIM jAna sakatA / indriyajJAnase sthUla ghaTapaTAdi padArtha jAne jAte haiM, isaliye indriyajJAna parokSa hai-hIna hai - ya hai / kevalajJAnakI taraha sarvapratyakSa nahIM hai // 40 // Age atIndriyajJAna sabako jAnatA hai, aisA kahate haiM - [ yat ] jo jJAna [ apradeza ] pradeza rahita kAlANu tathA paramANuoMko, [ sapradeza ] pradeza sahitako arthAt paMcAstikAyoMko [ mUrta ] pudgaloMko [ca] aura [ amUrta ] zuddha jIvAdika dravyoMko [ ajAtaM paryAyaM ] anAgata paryAyoMko [ca] aura [ pralayaM gataM ] atIta paryAyoM ko [ jAnAti ] jAtA hai [ tat jJAnaM ] usa jJAnako [ atIndriyaM ] atIndriya [ bhaNitaM ] kahA hai // bhAvArtha [ a0 1, gA0 41

Page #214
12 pravacanasAraH cchanatti viSayaviSayisaMnipAtasadbhAvAna tu vRttaM vaya'cca / yattu punaranAvaraNamanindriyaM jJAnaM tasya samiddhadhUmadhvajasyevAnekaprakAratAliGgitaM dAhya dAbatAnatikramAddAhyameva yathA tathAtmanaH apradezaM padezaM mUrtamamUrtamajAtamativAhitaM ca paryAyajAtaM jJeyatAnatikramAtparicchedyameva bhvtiiti||41|| atha jJeyArthapariNamanalakSaNA kriyA jJAnAna bhavatIti zraddadhAti pariNamadi NeyamaDhe NAdA jadi Neva khAigaM tassa / NANaM ti taM jiNidA khavayaMtaM kammamevuttA // 42 // pariNamati jJeyamartha jJAtA yadi naiva kSAyikaM tasya / / jJAnamiti taM jinendrAH kSapayantaM krmaivoktvntH||42|| paricchettA hi yatparicchedyamartha pariNamati tanna tasya sakalakarmakakSakSayamavRttasvAbhAvikajAnAti yat jJAnaM kartR taM NANamadidiyaM bhaNiyaM tat jJAnamatIndriyaM bhaNitaM tenaiva sarvajJo bhavati / tata eva ca pUrvagAthoditamindriyajJAnaM mAnasajJAnaM ca tyaktvA ye nirvikalpasamAdhirUpasvasaMvedanajJAne samastavibhAvapariNAmatyAgena ratiM kurvanti ta eva paramAhAdaikalakSaNasukhasvabhAvaM sarvajJapadaM labhante ityabhiprAyaH // 41 // evamatItAnAgataparyAyA vartamAnajJAne pratyakSA na bhavantIti bauddhamatanirAkaraNamukhyatvena gAthAtraya, tadanantaramindriyajJAnena sarvajJo na bhavatyatIndriyajJAnena bhavatIti naiyAyikamatAnusAriziSyasaMbodhanArthaM ca gAthAdvayamiti samudAyena paJcamasthale gAthApaJcakaM gatam // atha rAgadveSamohAH bandhakAraNaM, na ca jJAnamityAdikathanarUpeNa gAthApazcakaparyantaM vyAkhyAnaM karoti / tadyathA-yasyeSTAniSTavikalparUpeNa karmabandhakAraNabhUtena jJeyaviSaye pariNamanamasti tasya kSAyikajJAnaM nAstItyAvedayati-pariNamadi Neyamaha NAdA jadi nIlamidaM pItamidamityAdivikalparUpeNa yadi jJeyArtha pariNamati jJAtAtmA Neva khAigaM tassa NANaM ti tasyAatIndriyajJAna sabako jAnatA hai, isaliye atIndriyajJAnIko hI sarvajJa pada hai / jo indriyajJAnase sarvajJa mAnate haiM, ve pratyakSa mithyA bolate haiN| kyoMki jo padArtha vartamAna hove, mUrtIka sthUla pradeza sahita hove, tathA nikaTa hove, usIko indriyajJAna kramase kucheka jAnasakatA hai / apradezI, amUrtIka tathA atIta anAgatakAla saMbaMdhI jo padArtha haiM, unako nahIM jAna sakatA / aise jJAnase sarvajJa padavI kahA~se mila sakatI hai ? kahIMse bhI nahIM // 11 // Age atIndriyajJAnameM iSTa aniSTa padArthoM meM savikalparUpa pariNamana kriyA nahIM hai, aisA dikhalAte haiM--[yadi] jo [jJAtA] jAnanevAlA AtmA [jJeyamartha] jJeyapadArthako [pariNamati] saMkalpa vikalparUpa hokara pariNamana karatA hai, [tadA] to [tasya] usa AtmAke [kSAyikaM jJAnaM] karmake kSayase utpanna huA atIndriyajJAna [naiva] nizcayase nahIM hai, [iti 'hetoH'] isaliye [jinendrAH ] sarvajJadeva [taM] usavikalpI jIvako [karma kSapayantaM] karmakA anubhava karanevAlA [eva] hI [uktavantaH] kahate haiM / bhAvArtha-jabataka AtmA savikalparUpa padArthoko jAnatA hai, tabataka usake kSAyakajJAna nahIM hotA, kyoMki jo jIva savikalpI hai, vaha pratyeka padArthameM rAgI huA mRgatRSNA-ugra garmImeM tapI huI bAlameM jalakI sI buddhi rakhatA huA, karmIko

Page #215
kundakundaviracitaH [a0 1, gA0 43 paricchedanidAnamathavA jJAnameva nAsti tasya / yataH pratyarthapariNatidvAreNa mRgatRSNAmbhobhArasaMbhAvanAkaraNamAnasaH suduHsahaM karmabhAramevopabhuJjAnaH sa jinendrairudrItaH // 42 // 50 - atha kutastarhi jJeyArthapariNamanalakSaNA kriyA tatphalaM ca bhavatIti vivecayati - udyagadA kammaMsA jiNavaravasahehiM NiyadiNA bhaNiyA / tesu vimUDho rato duTTho vA baMdhamaNubhavadi || 43 // udayagatAH karmAzAH jinavaravRSabhaiH niyatyA bhaNitAH / teSu vimUDho rakto duSTo vA bandhamanubhavati // 43 // saMsAriNo hi niyamena tAvadudayagatAH pudgalakarmAzAH santyeva / atha sa satsu teSu saMcetayamAno moharAgadveSapariNatalAt jJeyArthapariNamanalakSaNayA kriyayA yujyate / tata eva ca kriyAtmanaH kSAyikajJAnaM naivAsti / athavA jJAnameva nAsti / kasmAnnAsti / taM jiNiMdA khavayaMtaM kammamevuttA taM puruSaM karmatApannaM jinendrAH kartAraH uktavantaH / kiM kurvantam / kSapayantamanubhavantam / kimeva / karmaiva / nirvikArasahajAnandaikasukhasvabhAvAnubhavanazUnyaH sannudayAgataM svakIyakarmaiva sa anubhavannAste na ca jJAnamityarthaH / athavA dvitIyavyAkhyAnam - yadi jJAtA pratyarthaM pariNamya pazcAdarthaM jAnAti tadA arthAnAmAnantyAtsarvapadArthaparijJAnaM nAsti / athavA tRtIyavyAkhyAnam - bahiraGgajJeyapadArthAn yadA chadmasthAvasthAyAM cintayati tadA rAgAdivikalparahitaM svasaMvedanajJAnaM nAsti, tadabhAve kSAyikajJAnameva notpadyate ityabhiprAyaH // 42 // athAnantapadArtha paricchittipariNamane'pi jJAnaM bandhakAraNaM na bhavati, na ca rAgAdirahitakarmodayo'pIti nizcinoti -- udayagadA kammaMsA jiNavaravasadehiM NiyadiNA bhaNiyA udayagatA udayaM pAptAH karmAMzA jJAnAvaraNAdimUlottarakarmaprakRtibhedAH jinavaravRSabhairniyatyA svabhAvena bhaNitAH, kiMtu svakIyazubhAzubhaphalaM dattvA gacchanti na ca rAgAdipariNAmarahitAH santo bandhaM kurvanti / tarhi kathaM bandha karoti jIvaH iti cet / tesu vimUDho rato duTTho vA bandhamaNubhavadi teSu udayAgateSu satsu bhogatA hai / isI liye usake nirmala jJAnakA lAbha nahIM hai / parantu kSAyikajJAnIke bhAvarUpa indriyoM ke abhAvase padArthoMmeM savikalparUpa pariNati nahIM hotI hai, kyoMki nirAvaraNa atIndriyajJAnase anaMta sukha apane sAkSAt anubhava gocara hai / parokSajJAnIke indriyoMke AdhIna savikalparUpa pariNati hai, isaliye vaha karmasaMyogase prApta hue padArthoMko bhogatA hai // 42 // Age kahate haiM, ki jJAna baMdhakA kAraNa nahIM hai, jJeyapadArthaumeM jo rAga dveSarUpa pariNati hai, vahI baMdhakA kAraNa hai - [ jinavaravRSabhaiH ] gaNadharAdiko zreSTha athavA bar3e aise vItarAgadevane [ udyagatAH karmAzAH ] udaya avasthAko prApta hue karmoM ke aMza arthAt jJAnAvaraNAdi bheda [ niyatyA ] nizcayase [ bhaNitAH ] kahe haiM / [ teSu ] una udayAgata karmoMmeM [hi] nizcayakarake [mUDhaH ] mohI, [raktaH ] rAgI [vA ] athavA [duSTaH ] dveSI [bandhaM] prakRti, sthiti Adi cAra prakArake bandhako [ anubhavati ] anubhava karatA hai, arthAt bhogatA hai / bhAvArtha- saMsArI saba jIvoMke karmakA udaya hai, paraMtu vaha udaya baMdhakA kAraNa nahIM hai / yadi karma I

Page #216
44 ] pravacanasAraH phalabhUtaM bandhamanubhavati / ato mohodayAt kriyAkriyAphale na tu jJAnAt // 43 // atha kevalinAM kriyApi kriyAphalaM na sAdhayatItyanuzAstiThANaNisejjavihArA dhammuvadeso ya Niyadayo tesiM / arahaMtANaM kAle mAyAcAro vva isthINaM // 44 // sthAnaniSadyAvihArA dharmopadezazca niyatayasteSAm / arhatAM kAle mAyAcAra iva strINAm // 44 // yathA hi mahilAnAM prayatnamantareNApi tathAvidhayogyatAsadbhAvAt svabhAvabhUta eva mAyopaguNThanAguNThito vyavahAraH pravartate, tathA hi kevalinAM prayatnamantareNApi tathAvidhayogyatAsadbhAvAt sthAnamAsanaM viharaNaM dharmadezanA ca svabhAvabhUtA eva pravartante / api cAviruddhametadambhodharadRSTAntAt / yathA khaltrambhodharAkArapariNatAnAM pudgalAnAM gamanamatrasthAnaM garjanamambuvarSa ca puruSaprayatnamantareNApi dRzyante, tathA kevalinAM sthAnAdayo'buddhipUrvakA eva dRzyante / ato'mI karmAMzeSu moharAgadveSavilakSaNanijazuddhAtmatattvabhAvanArahitaH san yo vizeSeNa mUDho rakto duSTo vA bhavati sa kevalajJAnAdyanantaguNavyaktilakSaNamokSAdvilakSaNaM prakRtisthityanubhAgapradezabhedabhinnaM bandhamanubhavati / tataH sthitametat jJAnaM bandhakAraNaM na bhavati karmodaye'pi, kiMtu rAgAdayo bandhakAraNamiti // 43 // atha kevalinAM rAgAdyabhAvAddharmopadezAdayo'pi bandhakAraNaM na bhavantIti kathayati - ThANaNisejjavihArA vasoya sthAnamUrdhvasthitirniSadyA cAsanaM vihAro dharmopadezazca Niyadayo ete vyApArA niyatayaH svabhAvA aniihitaaH| keSAm / tesiM arahaMtANaM teSAmarhatAM nirdoSiparamAtmanAm / ka / kAle arhadavasthAyAm / ka iva / mAyAcAro vtra itthINaM mAyAcAra iva strINAmiti / tathAhi - yathA strINAM strIvedodayajanita iSTa aniSTa bhAvoMmeM jIva rAgI dveSI mohI hokara pariNamatA hai, tabhI baMdha hotA hai| isase yaha bAta siddha huI, ki jJAna tathA karmake udayase utpanna kriyAyeM baMdhakA kAraNa nahIM haiM, baMdhake kAraNa kevala rAga dveSa mohabhAva haiM, isa kAraNa ye saba tarahase tyAgane yogya haiM // 43 // Age kevalIke karmakA udaya hai, aura vacanAdi yoga kriyA bhI hai, parantu unake rAgAdi bhAvoMke abhAvase baMdha nahIM hotA hai[teSAmarhatAM] una arahaMtadevoke [kAle ] karmoMke udayakAlameM [ sthAnaniSadyAvihArAH ] sthAna, Asana, aura vihAra ye tIna kAyayogakI kriyAyeM [ca] aura [ dharmopadezaH ] divyadhvani niya vyavahAra svarUpa dharmakA upadeza yaha vacanayoga kI kriyA [ strINAM ] striyoMke svAbhAvika [ mAyAcAra iva] kuTila AcaraNakI taraha [ niyatayaH ] nizcita hotI haiM / bhAvArtha -- vItarAgadevake audayikabhAvoMse kAya, vacana yogakI kriyAyeM avazya hotI haiM, parantu una kriyAoMmeM bhagavAnakA koI yatna nahIM hai, mohake abhAva se icchAke vinA svabhAvase hI hotI haiM / jaise strIvedakarmake udayase strIke hAva, bhAva, vilAsa vibhramAdika svabhAva hI se hote haiM, usI prakAra arahaMtake yogakriyAyeM sahaja hI hotI haiM / tathA jaise meghake jalakA varasanA, garjanA, calanA, sthira honA, ityAdi kriyAyeM puruSake yatnake binA hI usake 51

Page #217
52 kundakundaviracitaH [a0 1, gA0 45sthAnAdayo mohodayapUrvakakhAbhAvAt kriyAvizeSA api kevalinAM kriyAphalabhUtabandhasAdhanAni na bhavanti // 44 // athaivaM sati tIrthakRtAM puNyavipAko'kiMcitkara evetyavadhArayati puNNaphalA arahaMtA tesiM kiriyA puNo hi odiyaa| mohAdIhiM virahiyA tamhA sA khAiga ti madA // 45 // puNyaphalA arhantasteSAM kriyA punarhi audyikii|| mohAdibhiH virahitA tasmAt sAkSAyikIti mtaa||45|| arhantaH khalu sakalasamyakparipakapuNyakalpapAdapaphalA eva bhavanti / kriyA tu teSAM yA kAcana sA sarvApi tadudayAnubhAvasaMbhAvitAtmasaMbhUtitayA kilaudayikyeva / athaivaMbhUtApi sA samastamahAmohamUrdhAbhiSiktaskandhAvArasyAtyantakSaye saMbhUtavAnmoharAgadveSarUpANAmuparaJjakAnAsadbhAvAtprayatnAbhAve'pi mAyAcAraH pravartate, tathA bhagavatAM zuddhAtmatattvapratipakSabhUtamohodayakAryehApUrvaprayatnAbhAve'pi zrIvihArAdayaH pravartante / meghAnAM sthAnagamanagarjanajalavarSaNAdivadvA / tataH sthitametat mohAdyabhAvAt kriyAvizeSA api bandhakAraNaM na bhavantIti // 44 // atha pUrvaM yaduktaM rAgAdirahitakarmodayo bandhakAraNaM na bhavati vihArAdikriyA ca, tamevArtha prakArAntareNa dRDhayati-puNNaphalA arahaMtA paJcamahAkalyANapUjAjanakaM trailokyavijayakaraM yattIrthakaranAma puNyakarma tatphalabhUtA arhanto bhavanti tesiM kiriyA puNo hi odaiyA teSAM yA divyadhvanirUpavacanavyApArAdikriyA sA niHkriyazuddhAtmatattvaviparItakarmodayajanitatvAtsarvApyaudayikI bhavati hi sphuTam / mohAdIhi virahiyA nirmohazuddhAtmatattvapracchAdakamamakArAhaMkArotpAdanasamarthamohAdivirahitatvAdyataH tamhA sA khAyaga tti madA tasmAt sA yadyapyaudayikI tathApi nirvikArazuddhAtmatattvasya vikriyAmakurvatI satI kSAyikI matA / atrAha ziSyaH-'audayikA bhAvAH bandhakAraNam' ityAgamavacanaM tarhi vRthA bhavati / parihAramAha-audayikA bhAvA bandhakAraNaM bhavanti, paraM kiMtu svabhAvase hotI haiM, usI prakAra icchAke vinA audayikabhAvoMse arahaMtoMke kriyA hotI haiM / isI kAraNa kevalIke baMdha nahIM hai| rAgAdikoMke abhAvase audayikakriyA baMdhake phalako nahIM detI // 44 // Age arahaMtoMke puNyakarmakA udaya baMdhakA kAraNa nahIM hai, yaha kahate haiM- [arhantaH ] sarvajJa vItarAgadeva [puNyaphalA:] tIrthakaranAmA puNyaprakRtike phala haiM, arthAt arahaMta pada tIrthakaranAma puNyakarmake udayase hotA hai / [punaH] aura [teSAM] unakI [kriyA] kAya tathA vacanakI kriyA [hi] nizcayase [audayikI] karmake udayase hai| paraMtu [sA] vaha kriyA [mohAdibhiH ] moha, rAga, dveSAdi bhAvoMse [virahitA] rahita hai| [tasmAt ] isaliye [kSAyikI] mohakarmake kSayase utpanna huI hai, [iti matA] aisI kahI gaI hai / bhAvArtha-arahaMta bhagavAnake jo divyadhvani, vihAra Adi kriyAyeM haiM, ve pUrva ba~dhe karmake udayase haiM / ve AtmAke pradezoMko calAyamAna karatI haiM, paraMtu rAga, dveSa, moha bhAvoMke abhAvase AtmAke caitanya vikArarUpa bhAvakarmako utpanna nahIM krtiiN| isaliye audayika

Page #218
53 pravacanasAraH mabhAvAcaitanyavikArakAraNatAmanAsAdayantI nityamaudayikI kAryabhUtasya bandhasyAkAraNabhUtatayA kAryabhUtasya mokSasya kAraNabhUtatayA ca kSAyikyeva kathaM hi nAma nAnumanyeta / [athAnumanyeta] cettarhi karmavipAko'pi na teSAM svabhAvavighAtAya / / 45 // atha kevalinAmiva sarveSAmapi svabhAvavighAtAbhAvaM niSedhayati jadi so maho va asuhoNa havadi AdA sayaM sahAveNa / saMsAro vi Na vijadi savvesiM jIvakAyANaM // 46 // yadi sa zubho vA azubho na bhavati AtmA svayaM svbhaaven| saMsAro'pi na vidyate sarveSAM jIvakAyAnAm // 46 // . yadi khalvekAntena zubhAzubhabhAvasvabhAvena svayamAtmA na pariNamate tadA sarvadaiva sarvathA nirvighAtena zuddhakhabhAvenaivAvatiSThate / tathA ca sarva eva bhUtagrAmAH samastabandhasAdhanazUnyavAmohodayasahitAH / dravyamohodaye'pi sati yadi zuddhAtmabhAvanAbalena bhAvamohena na pariNamati tadA bandho na bhavati / yadi puna. karmodayamAtreNa bandho bhavati tarhi saMsAriNAM sarvadaiva karmodayasya vidyamAnatvAtsarvadaiva bandha eva na mokSa ityabhiprAyaH // 45 // atha yathArhatAM zubhAzubhapariNAmavikAro nAsti tathaikAntena saMsAriNAmapi nAstIti sAMkhyamatAnusAriziSyeNa pUrvapakSe kRte sati dUSaNadvAreNa parihAraM dadAti-jadi so maho va asuho Na havadi AdA sayaM sahAveNa yathaiva zuddhanayenAtmA zubhAzubhAbhyAM na pariNamati tathaivAzuddhanayenApi svayaM svakIyopAdAnakAraNena svabhAvenAzuddhanizcayarUpeNApi yadi na pariNamati tadA / kiM dUSaNaM bhavati / saMsAro viNa vijadi nissaMsArazuddhAtmasvarUpAtpratipakSabhUto vyavahAranayenApi saMsAro na vidyate / keSAm / savvesiM jIvakAyANaM sarveSAM jiivsNghaataanaamiti| tathAhi-AtmA tAvatpariNAmI haiM, aura Age navIna baMdhameM kAraNarUpa nahIM hai, pUrvakarmake kSayameM kAraNa haiM / tathA jisa karmake udayase vaha kriyA hotI hai, usa karmakA baMdha apanA rasa (phala) dekara khira jAtA hai, isa apekSA arahaMtoMkI kriyA karmake kSayakA kAraNa hai / isI kAraNa usa kriyAko kSAyikI bhI kahate haiM, arthAt arahaMtoMkI divyadhvani Adi kriyA navIna baMdhako karatI nahIM haiM, aura pUrva baMdhakA nAza karatI hai, taba kyoM na kSAyikI mAnI jAve ? avazya mAnane yogya hai / isase yaha bAta siddha huI, kiM kevalIke baMdha nahIM hotA, kyoMki karmakA phala AtmAke bhAvoMko ghAtatA nahIM / mohanIyakarmake honepara kriyA AtmIkabhAvoMkA ghAta karatI hai, aura usake abhAvase kriyAkA kucha bhI bala nahIM rahatA // 45 // Age kahate haiM, ki jaise kevalIke pariNAmoMmeM vikAra nahIM hai, vaise anya jIvoMke pariNAmoMmeM vikAroMkA abhAva bhI nahIM hai- yadi] jo [saH] vaha AtmA [svabhAvena] apane svabhAvase [svayaM] Apa hI [zubhaH] zubha pariNAmarUpa [vA] athavA [azubhaH] azubha pariNAmarUpa [na bhavati] na hove, [tadA] to [ sarveSAM] saba [jIvakAyAnAM] jIvoMko [saMsAra evaM] saMsAra pariNati hI [na vidyate] nahIM maujUda hove / bhAvArtha-AtmA pariNAmI hai / jaise sphaTikamaNi kAle, pIle, lAla phUlake saMyogase usIke AkAra

Page #219
54 kundakundaviracitaH [a0 1, gA0 47dAjavaMjavAbhAvasvabhAvato nityamuktatAM pratipadyeran / tacca nAbhyupagamyate / AtmanaH pariNAmadharmatvena sphaTikasya japAtApiccharAgasvabhAvakhavat zubhAzubhasvabhAvakhadyotanAt // 46 // atha punarapi prakRtamanusRtyAtIndriyajJAnaM sarvajJatvenAbhinandati jaM takAliyamidaraM jANadi jugavaM samaMtado savvaM / atthaM vicittavisamaM taM NANaM khAiyaM bhaNiyaM // 47 // yattAtkAlikamitaraM jAnAti yugapatsamantataH sarvam / artha vicitraviSamaM tat jJAnaM kSAyikaM bhaNitam // 47 // tatkAlakalitattikamatItodakAlakalitavRttikaM cApyekapada eva samantato'pi sakalamapyarthajAtaM,pRthakvavRttasvalakSaNalakSmIkaTAkSiptAnekaprakAravyaJjitavaicitryamitaretaravirodhadhApitAsamAnajAtIyakhodAmitavaiSamyaM kSAyikaM jJAnaM kila jAnIyAt / tasya hi kramapravRttihetubhUtAnAM kSayopazamAvasthAvasthitajJAnAvaraNIyakarmapudgalAnAmatyantAbhAvAttAtkAlikamatAtkAlikaM vApyarthajAtaM sa ca karmopAdhinimitte sati sphaTikamagirivopAdhi gRhagAti, tataH kAraNAtsaMsArAbhAvo na bhavati / atha matam-saMsArAbhAvaH sAMkhyAnAM dUSaNaM na bhavati, bhUSaNameva / naivam / saMsArAbhAvo hi mokSo bhaNyate, sa ca saMsArijIvAnAM na dRzyate, pratyakSavirodhAditi bhAvArthaH // 46 // evaM rAgAdayo bandhakAraNaM na ca jJAnamityAdivyAkhyAnamukhyatvena SaSThasthale gAthApaJcakaM gatam / atha prathamaM tAvat kevalajJAnameva sarvajJasvarUpaM, tadanantaraM sarvaparijJAne sati ekaparijJAnaM, ekaparijJAne sati sarvaparijJAnamityAdikathanarUpeNa gAthApaJcakaparyantaM vyAkhyAnaM karoti / tadyathA-atra jJAnaprapaJcavyAkhyAnaM prakRtaM tAvattatprastutamanusRtya punarapi kevalajJAna sarvajJatvena nirUpayati-jaM yajjJAnaM kartR jANadi jAnAti / kam / atthaM artha padArthamiti vizeSyakAlA, pIlA, lAlarUpa pariNamana karatA hai, usI prakAra yaha AtmA anAdikAlase paradravyake saMyogase rAga, dveSa, moharUpa ajJAna bhAvoMmeM pariNamana karatA hai / isa kAraNa saMsAra bhAva hai| yadi AtmAko aisA ( pariNAmI) na mAneM, to saMsAra hI na hove, sabhI jIva anAdikAlase lekara mokSasvarUpameM sthita (Thahare ) kahalAveM, parantu aisA nahIM hai / isase sArAMza yaha nikalA, ki kevalI zubhAzubha bhAvarUpa pariNamana nahIM karate haiM, bAkI saba saMsArI jIva zubha, azubha bhAvoMmeM pariNamate haiM // 46 // Age pUrva kahA gayA atIndriyajJAna hI sabakA jAnanevAlA hai, aisA phira kahate haiM-yat ] jo jJAna [samantataH sarvAMgase [tAtkAlikamitaraM] vartamAnakAla saMbaMdhI aura usase judI bhUta, bhaviSyatakAla saMbaMdhI paryAyoM kara sahita [vicitraM] apanI lakSaNarUpa lakSmIse aneka prakAra [viSamaM] aura mUrta amUrtAdi asamAna jAti bhedoMse viSama arthAt ekasA nahIM, aise [sarva artha] saba hI padArthoMke samUhako [yugapat] eka hI samayameM [jAnAti] jAnatA hai, [tat jJAnaM] usa jJAnako [kSAyikaM] kSAyika arthAt karmake kSayase pragaTa huA atIndriya aisA [bhaNitaM] kahA hai / bhAvArtha-atIta, anAgata, vartamAnakAla saMbaMdhI nAnAprakAra viSamatA sahita samasta padArthoko sarvAMga eka samayameM prakAzita karaneko

Page #220
48 ] 55 tulyakAlameva prakAzeta / sarvato vizuddhasya pratiniyatadezavizuddherantaH plavanAt samantato'pi prakAzeta / sarvAvaraNakSayAdezAvaraNakSayopazamasyAnavasthAnAtsarvamapi prakAzeta / sarvaprakArajJAnAvaraNIyakSayAdasarvaprakArajJAnAvaraNIya kSayopazamasya vilayanAdvicitramapi prakAzeta / asamAnajAtIyajJAnAvaraNakSayAtsamAnajAtIyajJAnAvaraNIyakSayopazamasya vinAzanAdviSamamapi prakAzeta / alamathavAtivistareNa, anivAritaprasaraprakAzazAlitayA kSAyikajJAnamavazyameva sarvadA sarvatra sarvathA sarvameva jAnIyAt // 47 // atha sarvamajAnamekamapi na jAnAtIti nizcanoti pravacanasAraH jo vijAdi jugavaM atthe tikkAlige tihuvaNatthe / NA tassa Na sakkaM sapajjayaM davvamegaM vA // 48 // - padam / kiM viziSTam / takAliyamidaraM tAtkAlikaM vartamAnamitaraM cAtItAnAgatam / kathaM jaanaati| jugavaM yugapadekasamaye samaMtado samantataH sarvAtmapradezaiH sarvaprakAreNa vA / katisaMkhyopetam / sa stam / punarapi kiMviziSTam / vicittaM nAnAbhedabhinnam / punarapi kiMrUpam / visamaM mUrtamUrtacetanAcetanA - dijAtyantaravizeSairvisadRzaM taM NANaM khAiyaM bhaNiyaM yadevaM guNaviziSTaM jJAnaM tatkSAyikaM bhaNitam / abhedanayena tadeva sarvajJasvarUpaM tadevopAdeyabhUtAnantasukhAdyanantaguNAnAmAdhArabhUtaM sarvaprakAropAdeyarUpeNa bhAvanIyam / iti tAtparyam // 47 // atha yaH sarvaM na jAnAti sa ekamapi na jAnAtIti vicArayati - jo Na vijAdi yaH kartA naiva jAnAti / katham / jugavaM yugapadekakSaNe / kAn / atthe arthAn / kathaMbhUtAn / tikkAlige trikAlaparyAyapariNatAn / punarapi kathaMbhUtAn / tihuvaNatthe tribhuvanasthAn / NAduM tassa Na sakkaM tasya eka atIndriya kSAyikakevalajJAna hI samartha hai, anya kisI jJAnakI zakti nahIM hai / jJAnAvaraNa karma ke kSayopazamase jo jJAna eka hI bAra saba padArthoMko nahIM jAnatA, krama liye jAnatA hai, aise kSAyopazamikajJAnakA bhI kevalajJAnameM abhAva hai, kyoMki kevalajJAna eka hI bAra sabako jAnatA hai, aura kSAyopazamikajJAna ekadeza nirmala hai, isaliye sarvAMga vastuko nahIM jAnatA, kSAyikajJAna sarvadeza vizuddha hai, isImeM ekadeza nirmalajJAna bhI samA jAtA hai isaliye vastuko sarvAMgase prakAzita karatA hai, aura isa kevalajJAnake saba AvaraNakA nAza hai, matijJAnAvaraNAdi kSayopazamakA bhI abhAva hai, isa kAraNa saba vastuko prakAzita karatA hai / isa kevalajJAnameM matijJAnAvaraNAdi pA~coM karmoMkA kSaya huA hai, isase nAnA prakAra vastuko prakAzatA hai, aura asamAna jAtIya kevalajJAnAvaraNakA kSaya tathA samAna jAtIya matijJAnAvaraNAdi cArake kSayopazamakA kSaya hai, isaliye viSamako prakAzita karatA hai / kSAyikajJAnakI mahimA kahA~taka kahI jAve, ati vistArase bhI pUrNatA nahIM ho sakatI, yaha apane akhaMDita prakAzakI sundaratAse saba kAlameM, saba jagaha, saba prakAra, sabako, avazya hI jAnatA hai || 47 // Age jo sabako nahIM jAnatA, vaha ekako bhI nahIM jAnatA, isa vicArako nizcita karate haiM [ yaH ] jo puruSa [ tribhuvanasthAn ] tIna lokameM sthita [ traikAlikAn ] atIta, anA

Page #221
kundakundaviracitaH [a0 1, gA0 48yo na vijAnAti yugapadarthAn traikAlikAn tribhuvanasthAn / . jJAtuM tasya na zakyaM saparyaya dravyamekaM vA // 48 // iha kilaikamAkAzadravyamekaM dharmadravyamekamadharmadravyamasaMkhyeyAni kAladravyANyanantAni jIvadravyANi / tato'pyanantaguNAni pudgaladravyANi / tathaiSAmeva pratyekamatItAnAgatAnubhUyamAnabhedabhinnaniravadhivRttipravAhaparipAtino'nantAH pryaayaaH| evametatsamastamapi samuditaM jJeyaM, ihaivaika kiMcijjIvadravyaM jJAta / atha yathA samastaM dAhyaM dahan dahanaH samastadAyahetukasamastadAyAkAraparyAyapariNatasakalaikadahanAkAramAtmAnaM pariNamati, tathA samastaM jJeyaM jAnan jJAtA samastajJeyahetukasamastajJeyAkAraparyAyapariNatasakalaikajJAnAkAraM cetanakhAt svAnubhavapratyakSamAtmAnaM pariNamati / evaM kila dravyasvabhAvaH / yastu samastajJeyaM na jAnAti sa samastaM dAhyamadahan samastadAhyahetukapuruSasya saMbandhi jJAnaM jJAtuM samarthaM na bhvti| kim / davvaM jJeyadravyam / kiMviziSTam / sapajjayaM anantaparyAyasahitam / katisaMkhyopetam / egaMvA ekamapIti / tathAhi-AkAzadravyaM tAvadekaM, dharmadravyamekaM, tathaivAdharmadravyaM ca lokAkAzapramitAsaMkhyeyakAladravyANi, tato'nantaguNAni jIvadravyANi, tebhyo'pyanantaguNAni pudgaladravyANi / tathaiva sarveSAM pratyekamanantaparyAyAH, etatsarvaM jJeyaM tAvattatraikaM vivakSitaM jIvadravyaM jJAtR bhavati / evaM. tAvadvastusvabhAvaH / tatra yathA dahanaH samastaM dAhyaM dahan san samastadAhyahetukasamastadAhyAkAraparyAyapariNata:sakalaikadahanasvarUpamuSNapariNatatRNaparNAdyAkAramAtmAnaM (svakIyasvabhAvaM ) pariNamati / tathAyamAtmA samarataM jJeyaM jAnan san samastajJeyahetukasamastajJeyAkAraparyAyapariNatasakalaikAkhaNDajJAnarUpaM svakIyamAtmAnaM pariNamati jAnAti paricchinatti / yathaiva ca sa eva dahanaH pUrvoktalakSaNaM dAhyamadahan san tadAkAreNa na pariNama ti, tathA''mApi pUrvoktalakSaNaM samastaM jJeyamajAnan pUrvoktalakSaNameva sakalaikAkhaNDajJAnAkAraM svakIyamAtmAnaM na pariNamati na jAnAti na paricchinatti / aparamapyudAharaNaM dIyate-yathA ko'pyandhaka Adityagata, vartamAna, ina tInakAla saMbaMdhI [arthAna] padArthoMko [yugapat ] eka hI samayameM [na vijAnAti] nahIM jAnatA hai, [tasya] usa puruSake [saparyayaM] ananta paryAyoM sahita [ekaM dravya vA] eka dravyako bhI [jJAtuM] jAnanekI [zakyaM na] sAmarthya nahIM hai / bhAvArtha-isa lokameM AkAzadravya eka hai, dharmadravya eka hai, adharmadravya bhI eka hai, kAladravya asaMkhyAta hai, jIvadravya anaMta hai, aura pudgaladravya jIva-rAzise anaMtaguNA adhika hai / ina chahoM dravyoMke tIna kAla saMbaMdhI anaMta anaMta bhinna bhinna paryAya haiM / ye saba dravya paryAya jJeya haiN| ina dravyoMmeM jAnanevAlA eka jIva hI hai| jaise agni samasta Idhanako jalAtA huA usake nimittase kASTha, tRNa, pattA vagairaha IMdhanake AkAra hokara apane eka agnisvabhAvarUpa pariNamatA hai, usI prakAra yaha jJAyaka (jAnanevAlA) AtmA saba jJeyoMko jAnatA huA jJeyake nimittase samasta jJeyAkArarUpa hokara apane jJAyakasvabhAvarUpa pariNamana karatA hai, aura apane dvArA apaneko Apa vedatA (jAnatA ) hai / yaha AtmadravyakA svabhAva hai / isase yaha bAta siddha huI, ki jo saba jJeyoMko nahIM jAnatA, vaha eka AtmAko bhI nahIM jAnatA, kyoMki AtmAke jJAnameM saba jJeyoMke AkAra pratibimbita

Page #222
49] pravacanasAraH samastadAhyAkAraparyAyapariNatasakalaikadahanAkAramAtmAnam apariNaman dahana iva samastajJeyahetukasamastajJeyAkAraparyAyapariNatasakalaikajJAnAkAramAtmAnaM cetanatvAt svAnubhavapratyakSatve'pi na pariNamati / evametadAyAti yaH sarva na jAnAti sa AtmAnaM na jAnAti // 48 // athaikamajAnan sarva na jAnAtIti nizcinoti davvaM aNaMtapajjayamegamaNaMtANi davvajAdANi / Na vijANadi jadi jugavaM kidha so savvANi jANAdi // 49 // dravyamanantaparyAyamekamanantAni dravyajAtAni / na vijAnAti yadi yugapat kathaM sa sarvANi jAnAti // 49 // AtmA hi tAvatsvayaM jJAnamayatve sati jJAtRtvAt jJAnameva / jJAnaM tu pratyAtmavarti pratibhAsamayaM mahAsAmAnyam / tattu prtibhaasmyaanntvishessvyaapi| te ca srvdrvypryaaynibndhnaaH| atha yaH sarvadravyaparyAyanibandhanAnantavizeSavyApipratibhAsamayamahAsAmAnyarUpamAtmAnaM svAnubhavaprakAzyAn padArthAnapazyannAdityamiva, pradIpaprakAzyAn padArthAnapazyan pradIpamiva, darpaNasthabimbAnyapazyan darpaNamiva, svakIyadRSTiprakAzyAn padArthAnapazyan hastapAdAdyavayavapariNataM svakIyadehAkAramAtmAnaM svakIyadRSTayA na pazyati, tathAyaM vivakSitAtmApi kevalajJAnaprakAzyAn padArthAnajAnan sakalAkhaNDaikakevalajJAnarUpamAtmAnamapi na jAnAti / tata etasthitaM yaH sarvaM na jAnAti sa AtmAnamapi na jAnAtIti // 48 // athaikamajAnan sarvaM na jAnAtIti nizcinoti-davvaM dravyaM aNaMtapajjayaM anantaparyAyaM egaM eka aNaMtANi dabajAdANi anantAni dravyajAtAni jo Na vijANadi yo na vijAnAti anantadravyasamUhAn kidha so savANi jANAdi kathaM sa sarvAn jAnAti jugavaM yugapadekasamaye na kathamapIti / tathAhi-AtmalakSaNaM tAvajJAnaM taccAkhaNDapratibhAsamayaM sarvajIvasAdhAraNaM mahAsAmAnyam / tacca mahAsAmAnya hote haiM; isa kAraNa yaha AtmA sabakA jAnanevAlA hai| ina sabake jAnanevAle AtmAko jaba pratyakSa jAnate haiM, taba anya saba jJeya bhI jAne jAte haiM, kyoMki saba jJeya isImeM pratibimbita haiM / jo sabako jAne, to AtmAko bhI jAne, aura jo AtmAko jAne, to sabako jAne, yaha bAta paraspara eka hai, kyoMki sabakA jAnanA, eka AtmAke jAnanese hotA hai / isaliye AtmAkA jAnanA aura sabakA jAnanA eka hai| sArAMza yaha nikalA, ki jo sabako nahIM jAnatA, vaha eka AtmAko bhI nahIM jAnatA // 48 // Age kahate haiM, ki jo ekako nahIM jAnatA, vaha sabako nahIM jAnatA--yadi] jo [anantaparyAyaM ekaM dravyaM] ananta paryAyavAle eka Atma dravyako [naiva jAnAti] nizcayase nahIM jAnatA, [tadA] to [saH] vaha puruSa [yugapat ] eka hI bAra [anantAni] aMta rahita [sarvANi] saMpUrNa [dravyajAtAni] dravyoMke samUha [kathaM] kaise [jAnAti] jAna sakatA hai ? bhAvArtha-AtmAkA lakSaNa jJAna hai / jJAna prakAzarUpa hai, vaha saba jIva-rAzimeM mahAsAmAnya hai, aura apane jJAnamayI anaMta bhedoMse vyApta hai / jJeyarUpa anaMta dravyaparyAyoMke nimittase jJAnake anaMta bheda haiM / isaliye apane anaMta prava. 8

Page #223
kundakundaviracitaH 58 pratyakSaM na karoti sa kathaM pratibhAsamayamahAsAmAnyavyApyapratibhAsamayAnantavizeSanibandhanabhUtasarvadravyaparyAyAn pratyakSIkuryAt / evametadAyAti ya AtmAnaM na jAnAti sa sarva na jAnAti / atha sarvajJAnAdAtmajJAnamAtmajJAnAtsarvajJAnamityavatiSThate / evaM ca sati jJAnamayatvena svasaMcetakatvAdAtmano jJAtRjJeyayorvastutvenAnyatve satyapi pratibhAsapratibhAsyamAnayoH svasyAmavasthAyAmanyonyasaMvalanenAtyantamazakyavivecanatvAtsarvamAtmani nikhAta mitra pratibhAti / yadyevaM na syAt tadA jJAnasya paripUrNAtmasaMcetanAbhAvAt paripUrNasyaikasyAtmano'pi jJAnaM na siddhyet // 49 // atha kramakRtapravRttyA jJAnasya sarvagatatvaM na siddhyatIti nizcinotiuppajjadi jadi gANaM kamaso aTThe paDucca NANissa / taM va havadi NicaM Na khAigaM Neva savvagadaM // 50 // [ a0 1, gA0 49 " jJAnamayAnantavizeSavyApi / te ca jJAnavizeSA anantadravyaparyAyANAM viSayabhUtAnAM jJeyabhUtAnAM paricchedakA grAhakAH / akhaNDaikapratibhAsamayaM yanmahAsAmAnyaM tatsvabhAvamAtmAnaM yo'sau pratyakSaM na jAnAti sa puruSaH pratibhAsamayena mahAsAmAnyena ye vyAptA anantajJAnavizeSAsteSAM viSayabhUtAH ye'nantadravyaparyAyAstAn kathaM jAnAti, na kathamapi / atha etadAyAtam / yaH AtmAnaM na jAnAti sa sarvaM na jAnAtIti / tathA coktam- " eko bhAvaH sarvabhAvasvabhAvaH sarve bhAvA ekabhAvasvabhAvAH / eko bhAvastattvato yena buddhaH sarve bhAvAstattvatastena buddhAH // " atrAha ziSyaH - AtmaparijJAne sati sarvaparijJAnaM bhavatItyatra vyAkhyAtaM, tatra tu pUrvasUtre bhaNitaM sarvaparijJAne satyAtmaparijJAnaM bhavatIti / yadyevaM tarhi chadmasthAnAM sarvaparijJAnaM nAstyAtmaparijJAnaM kathaM bhaviSyati, AtmaparijJAnAbhAve cAtmabhAvanA kathaM tadabhAve kevalajJAnotpattirnAstIti / parihAramAha - parokSapramANabhUtazrutajJAnena sarvapadArthA jJAyante / kathamiti cet-lokAlokAdiparijJAnaM vyAptijJAnarUpeNa chadmasthAnAmapi vidyate tacca vyAptijJAnaM parokSAkAreNa kevalajJAnaviSayagrAhakaM kathaMcidAtmaiva bhaNyate / athavA svasaMvedanajJAnenAtmA jJAyate, tatazca bhAvanA kriyate, tayA rAgAdivikalparahitasvasaMvedanajJAnabhAvanayA kevalajJAnaM ca jAyate / iti nAsti doSaH // 49 // atha kramavizeSaNoMse yukta yaha sAmAnya jJAna sabako jAnatA hai / jo puruSa aise jJAnasaMyukta AtmAko pratyakSa nahIM jAna sakatA, vaha saba padArthoMko kaise jAna sakegA ? isaliye 'eka AtmAke jAnanese saba jAnA jAtA hai / jo eka AtmAko nahIM jAnatA, vaha sabako nahIM jAnatA', yaha bAta siddha huI / dUsarI bAta yaha hai ki, AtmA aura padArthoMkA jJeyajJAyaka saMbaMdha hai / yadyapi apane apane svarUpase donoM pRthak pRthaka haiM, to bhI jJeyAkAra jJAnake pariNamanase saba jJeyapadArtha aise bhAsate haiM, mAnoM jJAnameM Thahara hI rahe haiM / jo aisA AtmAko nahIM mAneM, to vaha apane svarUpako saMpUrNapanese nahIM jAne, tathA AtmAke jJAnakI mahimA na hove | isa kAraNa jo AtmAko jAnatA hai, vaha sabako jAnatA hai, aura jo sabako jAnatA hai, vaha AmAko jAnatA hai / ekake jAnanese saba jAne jAte haiM, aura sabake jAnanese eka jAnA jAtA hai, yaha kahanA siddha huA / yaha kathana ekadeza jJAnakI apekSAse nahIM hai, kiMtu kevalajJAnakI apekSAse hai,

Page #224
51] pravacanasAraH utpadyate yadi jJAnaM kramazo'rthAn pratItya jJAninaH / tatraiva bhavati nityaM na kSAyikaM naiva sarvagatam / / 50 // ___yatkila krameNaikaikamarthamAlambya pravartate jJAnaM tadekArthAlambanAdutpannamanyArthAlambanAt / pralIyamAnaM nityamasattathA karmodayAdekA vyaktiM pratipanaM punarvyaktyantaraM pratipadyamAnaM kSAyikamapyasadanantadravyakSetrakAlabhAvAnAkrAntumazaktatvAt sarvagataM na syAt // 50 // atha yogapadyapravRttyaiva jJAnasya sarvagatatvaM siddhayatIti vyavatiSThate tikAlaNicavisamaM sayalaM savvattha saMbhavaM cittaM / jugavaM jANadi joNhaM aho hi NANassa mAhappaM // 51 // traikAlyanityaviSamaM sakalaM sarvatra saMbhavaM citram / yugapaJjAnAti jainamaho hi jJAnasya mAhAtmyam // 51 // kSAyikaM hi jJAnamatizayAspadIbhUtaparamamAhAtmyaM, yattu yugapadeva sarvArthAnAlambya pravartate pravRttajJAnena sarvajJo na bhavatIti vyavasthApayati- uppajjadi jadi NANaM utpadyate jJAnaM yadi cet-kamaso kramazaH sakAzAt / kiM kRtvA / aDhe paDucca jJeyArthAnAzritya / kasya / NANissa jJAninaH AtmanaH taM va havadi NicaM utpattinimittabhUtapadArthavinAze tasyApi vinAza iti nityaM na bhavati / Na khAigaM jJAnAvaraNIyakarmakSayopazamAdhInatvAt kSAyikamapi na bhavati / Neva sabagadaM yata eva pUrvoktaprakAreNa parAdhInatvena nityaM na bhavati, kSayopazamAdhInatvena kSAyikaM na bhavati, tata eva yugapatsamastadravyakSetrakAlabhAvAnAM parijJAnasAmarthyAbhAvAtsarvagataM na bhavati / ata etatsthitaM yadjJAnaM krameNArthAn pratItya jAyate tena sarvajJo na bhvti| iti ||50||ath yugapatparicchittirUpajJAnenaiva sarvajJo bhavatItyAvedayati-jANadi jAnAti / // 49 // Age jo jJAna padArthoMko kramase jAnatA hai, vaha sarvagata nahIM ho sakatA, aisA siddha karate haiM-[yadi jo [jJAninaH] AtmAkA [jJAnaM] caitanyaguNa [arthAn ] padArthoMko [kramazaH] kramase [pratItya] avalambana karake [utpadyate] utpanna hotA hai, [tadA] to [tat] vaha jJAna [naiva] na to [nityaM] abinAzI [bhavati hai, [na kSAyikaM] na kSAyika hai, aura [naiva sarvagataM] na sabakA jAnanevAlA hotA hai / bhAvArtha-jo jJAna eka eka padArthakA avalambana ( grahaNa) karake kramase pravartatA hai, eka hI bAra sabako nahIM jAnatA hai, vaha jJAna vinAzIka hai, eka padArthake avalambanase utpanna hotA hai, dUsareke grahaNase naSTa hotA hai, isa kAraNa anitya hai / yahI jJAnAvaraNIkarmake kSayopazamase hInAdhika hotA hai, isaliye kSAyika bhI nahIM hai, kiMtu kSayopazamarUpa hai, aura anaMta dravya, kSetra, kAla, bhAva jAnanemeM asamartha hai, isaliye sabake na jAnanese asarvagata hai| sArAMza yaha hai, ki jisa jJAnase padArtha kramapUrvaka jAne jAte haiM, vaha jJAna parAdhIna hai / aise jJAnase sarvajJa padakA honA asiddha hai, arthAt sarvajJa nahIM kahA jAtA // 50 // Age jo jJAna eka hI bAra sabako jAnatA hai, usa jJAnase sarvajJa padakI siddhi hai, aisA kahate haiM-[jainaM] kevalajJAna [traikAlya

Page #225
60 kundakundaviracitaH [a0 1, gA0 51jJAnaM tadRtAtkIrNanyAyAvasthitasamastavastujJeyAkAratayAdhiropitanityatvaM pratipannasamastavyaktitvenAbhivyaktasvabhAvabhAsikSAyikabhAvaM traikAlyena nityameva viSamIkRtAM sakalAmapi sarvArthasaMbhUtimanantajAtipApitavaicitryAM paricchindadakramasamAkrAntAnantadravyakSetrakAlabhAvatayA prakaTIkRtAdbhutamAhAtmyaM sarvagatameva syAt // 51 // atha jJAnino jJaptikriyAsadbhAve'pi kriyAphalabhUtaM bandhaM pratiSedhayanupasaMharati Na vi pariNamadi Na geNhadi uppajadiNeva tesu aDhesu / jANaNNavi te AdA abaMdhago teNa paNNatto // 52 // nApi pariNamati na gRhNAti utpadyate naiva teSvartheSu / jAnannapi tAnAtmA abandhakastena prajJaptaH // 52 // iha khalu 'udayagadA kammaMsA' ityatra sUtre udayagateSu pudgalakarmAzeSu satsu saMcetayamAno kiM kartR / joNhaM jainajJAnam / katham / jugavaM yugapadekasamaye aho hi NANassa mAhappaM aho hi sphuTaM jainajJAnasya mAhAtmyaM pazyatAm / kiM jAnAti / arthamityadhyAhAraH / kathaMbhUtam / tikAlaNicavisayaM trikAlaviSayaM trikAlagataM nityaM sarvakAlam / punarapi kiMviziSTam / sayalaM samastam / punarapi kathaMbhUtam / samvattha saMbhavaM sarvatra loke saMbhavaM samutpannaM sthitam / punazca kiMrUpam / cittaM nAnAjAtibhedena vicitramiti / tathAhi-yugapatsakalagrAhakajJAnena sarvajJo bhavatIti jJAtvA kiM kartavyam / jyotiSkamantravAdarasasiddhyAdIni yAni khaNDavijJAnAni mUDhajIvAnAM cittacamatkArakAraNAni paramAtmabhAvanAvinAzakAni ca tatrAgrahaM tyaktvA jagattrayakAlatrayasakalavastuyugapatprakAzakamavinazvaramakhaNDaikapratibhAsarUpaM sarvajJazabdavAcyaM yatkevalajJAnaM tasyaivotpattikAraNabhUtaM yatsamastarAgAdivikalpajAlena rahitaM sahajazuddhAtmano'bhedajJAnaM tatra bhAvanA kartavyA, iti tAtparyam // 51 // evaM kevalajJAnameva sarvajJa iti kathanarUpeNa gAthaikA, tadanantaraM nityaviSamaM] atItAdi tInoM kAlase sadAkAla ( hamezA) asama aise [sarvatra saMbhavaM] saba lokameM tiSThate [citraM] nAnA prakArake [sakalaM] saba padArtha [yugapat ] eka hI bAra [jAnAti] jAnatA hai / [aho] he bhavyajIvo, [hi] nizcayakara yaha [jJAnasya] jJAnakI [mAhAtmyaM] mahimA hai / bhAvArtha-jo jJAna eka hI bAra sakala padArthoMkA avalaMbanakara pravartatA hai, vaha nitya hai, kSAyika hai, aura sarvagata hai / jisa kAraNa kevalajJAnameM saba padArtha TaMkotkIrNanyAyase pratibhAsate haiM, aura prakAra nahIM / isa jJAnako kucha aura jAnanA avazeSa ( bAkI ) nahIM hai, jo isameM jJeyAkAroMkI palaTanA hove, isa kAraNa yaha jJAna nitya hai| isa jJAnakI koI zakti karmase DhaMkI huI nahIM hai, anaMta zaktiyA~ khulI haiM, isaliye yaha jJAna kSAyika hai, aura yaha anaMtadravya, kSetra, kAla, bhAvoMko pragaTa karatA hai, isase yaha jJAna sarvagata hai / sArAMza-kevalajJAnakI mahimA koI bhI nahIM kaha sakatA, aise hI jJAnase sarvajJa padakI siddhi hotI hai // 51 // Age kevalIke jJAnakI kriyA hai, paraMtu kriyAkA phala-baMdha nahIM hai, aisA kathana saMkSepase kahakara AcArya jJAnAdhikAra pUrA karate haiM-AtmA]

Page #226
52 ] 61 moharAgadveSapariNatatvAt jJeyArthapariNamanalakSaNayA kriyayA yujyamAnaH kriyAphalabhUtaM bandhamanubhavati, na tu jJAnAditi prathamamevArthapariNamanakriyAphalatvena bandhasya samarthitatvAt / tathA 'gehadi jevaNa muMcadi' ityarthapariNamanAdikriyANAmabhAvasya zuddhAtmano nirUpitatvAccArthAnapariNamato'gRhNatasteSvanutpadyamAnasya cAtmano itikriyAsadbhAve'pi na khalu kriyAphalabhUto bandhaH siddhayet / / 52 / / jAnannapyeSa vizvaM yugapadapi bhavadbhAvibhUtaM samastaM mohAbhAvAdyadAtmA pariNamati paraM naiva nirlanakarmA | pravacanasAraH 1 sarvapadArthaparijJAnamiti dvitIyA ceti / tatazca kramapravRttajJAnena sarvajJo na bhavatIti prathamagAthA, yugapadgrAhakeNa sa bhavatIti dvitIyA ceti samudAyena saptamasthale gAthApaJcakaM gatam / atha pUrvaM yaduktaM padArtha paricchittisadbhAve'pi rAgadveSamohAbhAvAt kevalinAM bandho nAstIti tamevArthaM prakArAntareNa dRDhIkurvan jJAnaprapaJcAdhikAramupasaMharati- -Na vipariNamadi yathA svakIyAtmapradezaiH samarasIbhAvena saha pariNamati tathA jJeyarUpeNa na pariNamati Na geNhadi yathaiva cAnantajJAnAdicatuSTayarUpamAtmarUpatayA gRhNAti tathA jJeyarUpaM na gRhNAti uppajjadi Netra tesu aTThesu yathA ca nirvikAraparamAnandaikasukharUpeNa svakIyasiddhaparyAyeNotpadyate tathaiva ca jJeyapadArtheSu notpadyate / kiM kurvannapi / jANaNNavi te tAn jJeyapadArthAn svasmAt pRthagrUpeNa jAnannapi / kaH kartA / AdA muktAtmA abaMdhago teNa paNNatto tataH kAraNAtkarmaNAmabandhakaH prajJapta iti / tayathA-rAgAdirahitajJAnaM bandhakAraNaM na bhavatIti jJAtvA zuddhAtmopalambhalakSaNamokSaviparItasya nArakAdiduHkhakAraNakarmabandhasya kAraNAnIndriyamanojanitAnyekadezavijJAnAni tyaktvA sakalavimala kevalajJAnasya karma - bandhAkAraNabhUtasya yadbIjabhUtaM nirvikArasvasaMvedanajJAnaM tatraiva bhAvanA kartavyetyabhiprAyaH // 52 // evaM rAgadveSakevalajJAnI zuddhAtmA [ tAn ] una padArthoMko [ jAnan api ] jAnatA huA bhI [ yena ] jisa kAraNa [ api ] nizcaya karake [na pariNamati ] na to pariNamatA hai, [ na gRhNAti ] na grahaNa karatA hai, [ ] aura [ teSu artheSu ] una padArthoMmeM [ utpadyate ] utpanna hotA hai, [tena ] usI kAraNase vaha [ abandhakaH ] navIna karmabaMdhase rahita [ prajJaptaH ] kahA gayA hai / bhAvArthayadyapi kevalajJAnI saba padArthoMko jAnatA hai, to bhI una padArthoMko rAga, dveSa, moha bhAvase na pariNamatA hai, na grahaNa karatA hai, aura na unameM utpanna hotA hai, isa kAraNa baMdha rahita hai / kriyA do prakArakI hai, eka jJatikriyA aura dUsarI jJeyArthapariNamanakriyA, unameM jJAnakI rAga dveSa moha rahita jAnanerUpa kriyAko 'jJaptikriyA' aura jo rAga dveSa mohakara padArthakA jAnanA, aisI kriyAko 'jJeyArthapariNamanakriyA' kahate haiN| inameM se jJeyArthapariNamanakriyAse baMdha hotA hai, jJaptikriyAse nahIM hotA / kevalIke jJaptikriyA hai, isaliye unake baMdha nahIM hai / pahale "udayagadA kammaMsA" Adi gAthAse jJeyArtha pariNamana kriyAko ba~dhakA kAraNa kahA hai, so yaha kevalIke nahIM hai / aura "geNhadi Neva Na muMcadi" Adi gAthAse kevalIke dekhane jAnanerUpa kriyA kahI hai, so isa jJaptikriyAse baMdha nahIM hai / / 52 / / isaprakAra jJAnA

Page #227
kundakundaviracitaH [a0 1, gA053tenAste mukta eva prasabhavikasitajJaptivistArapItajJeyAkAraM trilokI pRthagapRthagatha dyotayan jnyaanmuurtiH|| |iti jnyaanaadhikaarH| atha jJAnAdabhinnasya saukhyasya svarUpaM prapazcayan jJAnasaukhyayoH heyopAdeyatvaM cintayati atthi amuttaM muttaM adidiyaM iMdiyaM ca atthesu / NANa ca tahA sokkhaM jaM tesu paraM ca taM NeyaM // 53 / / astyamRta mUrtamatIndriyaMyamaindriyaM cArtheSu / jJAnaM ca tathA saukhyaM yatteSu paraM ca tat jJeyam // 53 // atra jJAnaM saukhyaM ca mUrtamindriyajaM caikamasti / itaradamUrtamatIndriyaM cAsti / tatra teSu caturpu madhye yadamUrtamatIndriyaM ca tatpradhAnatvAdupAdeyatvena jJAtavyam / tatrAdyaM mUrtAbhiH kSAyomoharahitatvAtkevalinAM bandho nAstIti kathanarUpeNa jJAnaprapaJcasamAptimukhyatvena caikasUtreNASTamasthalaM gatam / atha jJAnaprapaJcavyAkhyAnAnantaraM jJAnAdhArasarvazaM namaskaroti tassa NamAiM logo devAsuramaNuarAyasaMbaMdho / __ bhatto karedi NicaM uvajuttotaM tahA vi ahaM // 12 // karedi karoti / sa kaH / logo lokaH / kathaMbhUtaH / devAsuramaNuarAyasaMbaMdho devAsuramanuSyarAjasaMbandhaH / punarapi kathaMbhUtaH / bhatto bhaktaH / NicaM nityaM sarvakAlam / punarapi kiMviziSTaH / uvajutto upayukta udytH| itthaMbhUto lokaH kAM karoti / NamAI namasyAM namaskriyAm / ksy| tassa tasya pUrvoktasarvajJasya / taM tahA vi ahaM taM sarvajJaM tathA tenaiva prakAreNAhamapi granthakartA namaskaromIti / ayamatrArthaHyathA devendracakravartyAdayo'nantAkSayasukhAdiguNAspadaM sarvajJasvarUpaM namaskurvanti, tathaivAhamapi tatpadAbhilASI paramabhaktyA praNamAmi // 2 // evamaSTAbhiH sthalaitriMzadgAthAstadanantaraM namaskAragAthA ceti samudAyena trayastriMzatsUtrairjJAnaprapazcanAmA tRtIyo'ntarAdhikAraH samAptaH / atha sukhaprapaJcAbhidhAnAntarAdhikAre'STAdaza gAthA bhavanti / atra paJcasthalAni, teSu prathamasthale 'asthi amuttaM' ityAghadhikAragAthAsUtramekaM, tadanantaradhikAra pUrNa huA // 1 // Age dUsare adhikArameM jJAnase abhinnarUpa sukhakA varNana karate hue AcArya mahArAja pahale "kauna sukha heya hai, aura kauna upAdeya hai," yaha vicAra dikhAte haiM-[artheSu ] padAaeNmeM [ atIndriyaM ] iMdriyoMkI AdhInatAse rahita [jJAnaM ] jJAna hai, vaha [amUrta ] amUrtIka hai, [ca] aura [aindriyaM] iMdriyajanita jJAna [ mUrta ] mUrtIka [asti ] hai| [ca tathA] aura isI taraha [ saukhyaM ] sukha bhI haiM / arthAt jo iMdriya vinA sukhakA anubhava hai, vaha atIMdriya amUrtIka sukha hai, aura jo iMdriyake AdhIna sukhakA anubhava hai, so iMdriyajanita mUrtIka sukha hai / [ca] aura [teSu ] una jJAna sukhake bhedoMmeM [ yat ] jo [ paraM] utkRSTa hai, [ tat ] vaha [jJeyaM ] jAnane .1 isa gAthAsUtrakI bhI zrImadamUtacandrAcAryane TIkA nahIM kI, isase mUlasaMkhyAmeM nahIM rakkhA /

Page #228
53 ] pravacanasAraH pazamikIbhirupayogazaktibhistathAvidhebhya indriyebhyaH samutpaMdyamAnaM parAyattavAt kAdAcitkalaM, kramakRtapravRtti sapatipakSaM sahAnivRddhi ca gauNamiti kRtvA jJAnaM ca saukhyaM ca heyam / itaratpunaramUrtAbhizcaitanyAnuvidhAyinIbhirekAkinIbhirevAtmapariNAmazaktibhistathAvidhebhyo'tIndriyebhyaH khAbhAvikacidAkArapariNAmebhyaH samutpadyamAnamatyantamAtmAyattakhAnityaM, yugapatkRtapravRtti niHpratipakSamahAnivRddhi ca mukhyamiti kalA jJAnaM saukhyaM copAdeyam // 53 // ___ athAtIndriyasaukhyasAdhanIbhUtamatIndriyajJAnamupAdeyamabhiSTautimatIndriyajJAnamukhyatvena ja pecchado' ityAdi sUtramekaM, athendriyajJAnamukhyatvena 'jIvo sayaM amutto' ityAdi gAthAcatuSTayaM, athAnantaramindriyasukhapratipAdanarUpeNa gAthASTakaM, tatrApyaSTakamadhye prathamata indriyasukhasya duHkhatvasthApanArtha 'maNuA surA' ityAdi gAthAdvayam / atha muktAtmanAM dehAbhAve'pi sukhamastIti jJApanArtha dehaH sukhakAraNaM na bhavatIti kathanarUpeNa 'pappA idve visaye' ityAdi sUtradvayaM, tadanantaramindriyaviSayA api sukhakAraNaM na bhavantIti kathanena 'timiraharA' ityAdi gAthAdvayam , ato'pi sarvajJanamaskAramukhyatvena 'tejodiTThI' ityAdi gAthAdvayam / evaM paJcAntarAdhikAre samudAyapAtanikA // athAtIndriyasukhasyopAdeyabhUtasya svarUpaM prapaJcayannatIndriyajJAnamatIndriyasukhaM copAdeyamiti, yatpunarindriyajaM jJAnaM sukhaM ca taddheyamiti pratipAdanarUpeNa prathamatastAvadadhikArasthalagAthayA sthalacatuSTayaM sUtrayati-atthi asti vidyate / kiM kartR / NANaM jJAnamiti bhinnaprakramo vyavahitasaMbandhaH / kiviziSTam / amuttaM muttaM amUrta mUrtaM ca / punarapi kiMviziSTam / adidiyaM iMdiyaM ca yadamUrta tadatIndriyaM mUrta punarindriyajam / itthaMbhUtaM jJAnamasti / keSu viSayeSu / atthesu jJeyapadArtheSu, tahA sokkhaM ca tathaiva jJAnavadamUrtamatIndriyaM mUrtamindriyajaM ca sukhmiti| jaM tesu paraM ca taM NeyaM yatteSu pUrvoktajJAnasukheSu madhye paratkRSTamatIndriyaM tadupAdeyamiti jJAtavyam / tadeva vitriyate-amUrtAbhiH kSAyikIbhiratIndriyAbhizcidAnandaikalakSaNAbhiH zuddhAtmazaktibhirutpannatvAdatIndriyajJAnaM sukhaM cAtmAdhInatvenAvinazvaratvAdupAdeyamiti pUrvoktAmUrtazuddhAtmazaktibhyo vilakSaNAbhiH kSAyopazamikendriyazaktibhirutpannatvAdindriyajaM jJAnaM sukhaM ca parAyattatvena vinazvaratvAddheyamiti tAtparyam // 53 // ekamadhikAragAthayA prathamasthalaM gatam / atha pUrvoktamupAdeyabhUtamatIndriyajJAnaM vizeSeNa vyaktIkaroti-jaM yogya hai / bhAvArtha-jJAna aura sukha do prakArake haiM, eka atIndriya amUrtIka aura dUsarA indriyAdhIna mUrtIka / inameM se atIndriya amUrtIka jJAnasukha upAdeya hai, aura iMdriyAdhIna mUrtIka jJAnasukha heya hai| jo jJAnasukha AtmIka, amUrtIka, caitanyarUpa paradravyoMke saMyogase rahita kevala zuddha pariNatirUpa zaktise utpanna hai, vaha saba tarahase AtmAke AdhIna hai, abinAzI hai, eka hI bAra akhaMDita dhArA pravAharUpa pravartatA hai, zatrurahita hai, aura ghaTatA bar3hatA nahIM hai| isa kAraNa utkRSTa tathA upAdeya hai, aura jo AtmAke mUrtIka kSayopazamarUpa iMdriyoMke AdhIna caitanya zaktise utpanna hai, vaha parAdhIna hai, vinAzIka hai, kramarUpa pravartatA hai, zatruse khaMDita hai, aura ghaTatA bar3hatA hai, isa kAraNa hIna tathA heya hai // 53 // Age atIndriyasukhakA kAraNa atIndriya jJAna upAdeya hai, yaha kahate haiM-[prekSamANasya ] dekhanevAle

Page #229
kundakundaviracitaH [a0 1, gA054jaM pecchado amuttaM muttesu adidiyaM ca pacchaNNaM / sayalaM sagaM ca idaraM taM NANaM havadi paccakkhaM // 54 // yatprekSamANasyAmUrta mUrteSvatIndriyaM ca pracchannam / sakalaM svakaM ca itarat tadjJAnaM bhavati pratyakSam // 54 // atIndriyaM hi jJAnaM yadamUrta yanmarteSvapyatIndriyaM yatmacchannaM ca yatsakalaM svaparavikalpAntaHpAti prekSata eva / tasya khalvamUrteSu dharmAdharmAdiSu, mUtaSSapyatIndriyeSu paramANvAdiSu dravyapracchaneSu kAlAdiSu kSetramacchanneSvalokAkAzamadezAdiSu, kAlapracchanneSvasAMpatikaparyAyeSu, bhAvapracchaneSu sthUlaparyAyAntalInasUkSmaparyAyeSu sarveSvapi svaparavyavasthAvyavasthiteSvasti draSTulaM pratyakSakhAt / pratyakSaM hi jJAnamudbhinnAnantazuddhisanidhAnamanAdisiddhacaitanyasAmAnyasaMbandhamekamevAkSanAmAnamAtmAnaM pratiniyatamitarasAmagrImamRgayamANamanantazaktisadbhAvato'nantatAmupagataM dahanasyeva yadantIndriyaM jJAnaM kartR pecchado prekSamANapuruSasya jAnAti / kiM kim / amuttaM amUrtamatIndriyaniruparAgasadAnandaikasukhasvabhAvaM yatparamAtmadravyaM tatprabhRti samastAmUrtadravyasamUhaM muttesu adidiyaM ca mUrteSu pudgaladravyeSu yadatIndriyaM paramANvAdi pacchaNNaM kAlANuprabhRtidravyarUpeNa pracchannaM vyavahitamantaritam , alokAkAzapradezaprabhRti kSetrapracchanna, nirvikAraparamAnandaikasukhAsvAdapariNatirUpaparamAtmano vartamAnasamayagatapariNAmAstatprabhRtayo ye samastadravyANAM vartamAnasamayagatapariNAmAste kAlapracchannAH, tasyaiva paramAtmanaH siddharUpazuddhavyaJjanaparyAyaH zeSadravyANAM ca ye yathAsaMbhavaM vyaJjanaparyAyAsteSvantarbhUtAH pratisamayapravartamAnaSaTprakArapravRddhihAnirUpA arthaparyAyA bhAvapracchannA bhaNyante / sayalaM tatpUrvoktaM samastaM jJeyaM dvidhA bhavati / kathamiticet / sagaM ca idaraM kimapi yathAsaMbhavaM svadravyagataM itaratparadravyagataM ca tadubhayaM yataH kAraNAjAnAti tena kAraNena taM NANaM tatpUrvoktajJAnaM havadi bhavati / kathaMbhUtam / paccakkhaM pratyakSamiti / atrAha ziSyaHjJAnaprapazcAdhikAraH pUrvameva gataH, asmin sukhaprapaJcAdhikAre sukhameva kathanIyamiti / parihAramAha-yadatIndriyaM jJAnaM pUrva bhaNitaM tadevAbhedanayena sukhaM bhavatIti jJApanArtham , athavA jJAnasya mukhyavRttyA tatra puruSakA [ yad jJAnaM ] jo jJAna [ amUrta ] dharma, adharma, AkAza, kAla, jIva ina pA~ca amUrtIka dravyoMko [ca ] aura [ mUrteSu ] mUrtIka arthAt pudgaladravyoMke paryAyoMmeM [ atIndriyaM] iMdriyoMse nahIM grahaNa karane yogya paramANuoMko [ pracchannaM ] dravya, kSetra, kAla, bhAvase gupta padArthoMko [ sakalaM svakaM] saba hI svajJeya [ca] aura [itaraM] parajJeyoMko jAnatA hai| [ tat ] vaha jJAna [pratyakSaM] iMdriya vinA kevala AtmAke AdhIna [ bhavati ] hotA hai / bhAvArtha-jo sabako jAnatA hai, use pratyakSajJAna kahate haiM / isa jJAnameM anaMta zuddhatA hai / anya sAmagrI nahIM cAhatA, kevala eka akSanAmA AtmAke prati nizcinta huA pravartatA hai, aura apanI zaktise anaMta svarUpa hai / jaise agni (Aga) IMdhanake AkAra hai, vaise hI yaha jJAna jJeyAkAroMko nahIM chor3atA hai, isaliye anantasvarUpa hai / isa prakAra pratyakSajJAnakI mahimAko koI dUra nahIM kara sakatA / isaliye anantasvarUpa hai|

Page #230
55] pravacanasAraH 65 dAhyAkArANAM jJAnasya jJeyAkArANAmanatikramAdyathoditAnubhAvamanubhavattat kena nAma nivAryeta atastadupAdeyam // 54 // athendriyasaukhyasAdhanIbhUtamindriyajJAnaM heyaM praNindati jIvo sayaM amutto muttigado teNa muttiNA muttaM / ogeNhittA joggaM jANadi vA taNNa jANAdi // 15 // jIvaH svayamamUrtoM mUrtigatastena mUrtena mUrtam / avagRhya yogyaM jAnAti vA tanna jAnAti // 55 // indriyajJAnaM hi muutoplmbhkN muutoplbhyN ca tadvAn jIvaH svayamamUrto'pi paJcendriyAtmavaM zarIraM mUrtamupAgatastena jJaptiniSpattau balAdhAnanimittatayopalambhakena mUrtena mUrta sparzAdipradhAna vastUpalabhyatAmupAgataM yogyamavagRhya kadAcittaduparyupari zuddhisaMbhavAdavagacchati, kadAcittadasaMbhavAnnAvagacchati / parokSavAt / parokSaM hi jJAnamatidRDhatarAjJAnatamogranthiguNThanAnimIlitasyA nAdisiddhacaitanyasAmAnyasaMbandhasyApyAtmanaH svayaM paricchettumarthamasamarthasyopAttAnupAttaparapratyaya heyopAdeyacintA nAstIti jJApanArthaM vA / evamatIndriyajJAnamupAdeyamiti kathanamukhyatvenaikagAthayA dvitIya sthalaM gatam // 54 // atha heyabhUtasyendriyasukhasya kAraNatvAdalpaviSayatvAccendriyajJAnaM heyamityupadizatijIvo sayaM amutto jIvastAvacchaktirUpeNa zuddhadravyArthikanayenAmUrtAtIndriyajJAnasukhasvabhAvaH, pazcAdanAdi andhavazAd vyavahAreNa muttigado mUrtazarIragato mUrtazarIrapariNato bhavati / teNa muttiNA tena mUrtazarIreNa mUrtazarIrAdhArotpannamUrtadravyendriyabhAvendriyAdhAreNa muttaM mUrta vastu ogeNhittA avagrahAdikena kramakaraNavyava dhAnarUpaM kRtvA joggaM tatsparzAdimUrtaM vastu / kathaMbhUtam / indriyagrahaNayogyaM jANadi vA taNNa jANAdi svAvaraNakSayopazamayogyaM kimapi sthUlaM jAnAti, vizeSakSayopazamAbhAvAt sUkSmaM na jAnAtIti / ayama isa prakAra pratyakSajJAnakI mahimAko koI dUra nahIM kara sktaa| isaliye yaha pratyakSajJAna upAdeya hai aura atIndriya sukhakA kAraNa hai // 54 // Age jo iMdriyasukhakA kAraNa iMdriyajJAna hai, use heya dikhalAkara niMdA karate haiM--[jIvaH] Atmadravya [svayaM] apane svabhAvase [amUrtaH ] sparza, rasa gaMdha, varNa, rahita amUrtIka hai, aura [ sa eva ] vahI anAdi baMdha-pariNamanakI apekSA [ mUrtigataH mUrtimAn zarIrameM sthita (maujUda ) hai / [tena mUrtena] usa mUrtIka zarIrameM jJAnakI utpattiko nimitta kAraNarUpa mUrtivaMta dravyendriyase [ yogyaM mUte ] indriyake grahaNa karane yogya sthUlasvarUpa mUrtIkake arthAt sparzAdirUpa vastuko [ avagRhya ] avagraha IhAdi bhedoMse, kramase, grahaNa karake [ jAnAti jAnatA hai, [vA ] athavA [tat ] usa mUrtIkako [ na jAnAti] nahIM jAnatA, arthAt jaba karmake kSayopazamakI tIvratA hotI hai, taba jAnatA hai, maMdatA hotI hai, taba nahIM jaantaa| bhAvArtha-yaha AtmA anAdikAlase ajJAnarUpa aMdhakArakara aMdhA ho gayA hai yadyapi apanI caitanyakI mahimAko liye rahata hai, to bhI karmake saMyogase iMdriyake vinA apanI zaktise jAnaneko asamartha hai, isaliye AtmAke yaha parokSa prava. 1

Page #231
kundakundaviracitaH [a0 1, gA0 55sAmagrImArgaNavyagratayAtyantavisaMtulakhamavalambamAnamanantAyAH zakteH pariskhalanAnitAntaviklavIbhUtaM mahAmohamallasya jIvadavasthatvAt parapariNatipavartitAbhiprAyamapi pade pade prAptavipralambhamanupalambhasaMbhAvanAmeva paramArthato'heti / atastaddheyam // 55 // athendriyANAM svaviSayamAtre'pi yugapatmavRttyasaMbhavAddheyamevendriyajJAnamityavadhArayati phAso raso ya gaMdho vaNNo saho ya puggalA hoti / akkhANaM te akkhA jugavaM te Neva geNhati // 56 // sparzI rasazca gandho varNaH zabdazca pudgalA bhavanti / akSANAM tAnyakSANi yugapattAva gRhNanti // 56 // indriyANAM hi sparzarasagandhavarNapradhAnAH zabdazca grahaNayogyAH pudgalAH / athendriyairyugapattebhAvArthaH-indriyajJAnaM yadyapi vyavahAreNa pratyakSaM bhaNyate, tathApi nizcayena kevalajJAnApekSayA parokSameva / parokSaM tu yAvatAMzena sUkSmArtha na jAnAti tAvatAMzena cittakhedakAraNaM bhavati / khedazca duHkhaM, tato duHkhajanakatvAdindriyajJAnaM heyamiti // 55 // atha cakSurAdIndriyajJAnaM rUpAdisvaviSayamapi yugapanna jAnAti tena kAraNena heyamiti nizcinoti-phAso raso ya gaMdho vaNNo saddo ya puggalA hoti sparzarasagandhavarNazabdAH pudgalA mUrtA bhavanti / te ca vissyaaH| kessaam| akkhANaM sparzanAdIndriyANAM te akvA tAnyakSANIndriyANi kartRNi jugavaM te Neva gehaMti yugapattAn svakIyaviSayAnapi na gRhNanti na jAnantIti / ayajJAna hai| yaha parokSajJAna mUrtivanta dravyedriyake AdhIna hai, mUrtIka padArthIko jAnatA hai, atizayakara caMcala hai, anaMtajJAnakI mahimAse girA huA hai, atyaMta vikala hai, mahA-moha-mallakI sahAyatAse para-pariNatimeM pravartatA hai, pada pada (jagaha jagaha) para vivAdarUpa, ulAhanA dene yogya hai, vAstavameM stuti karane yogya nahIM hai, niMdya hai, isI liye heya hai // 55 // Age iMdriyajJAna yadyapi apane jAnane yogya mUrtIka padAoNko jAnatA hai, to bhI eka hI bAra nahIM jAnatA, isaliye heya hai, aisA kahate haiM- [akSANAM] pA~co indriyoMke [ sparzaH ] sparza [ rasaH] rasa [ca gandhaH] aura gaMdha [ varNaH ] rUpa [ca] tathA [ zabdaH ] zabda ye pA~ca viSaya [ pudgalAH ] pudgalamayI [ bhavanti ] haiN| arthAt pA~ca iMdriyA~ ukta sparzAdi pA~coM viSayoMko jAnatI haiM, paraMtu [ tAni akSANi ] ve iMdriyA~ [ tAn] una pA~coM viSayoMko [yugapat ] eka hI bAra [ naiva] nahIM [gRhNanti] grahaNa karatIM / bhAvArthaye sparzanAdi pA~coM indriyA~ apane apane sparzAdi viSayoMko grahaNa karatI haiM, paraMtu eka hI samaya grahaNa nahIM kara sakatIM / arthAt jisa samaya jihvA iMdriya rasakA anubhava karatI hai, usa samaya anya zrotrAdi iMdriyoMkA kArya nahIM hotA / sArAMza-eka iMdriyakA jaba kArya hotA hai, taba dUsarIkA banda rahatA hai, kyoMki aMtaraMgameM jo kSAyopazamikajJAna hai, usakI zakti kramase pravartatI hai / jaise kAkake donoM netroMkI pUtalI eka hI hotI hai, paraMtu vaha pUtalI aisI caMcala hai, ki logoMko yaha mAlUma par3atA hai, jo donoM netroM meM judI judI pUtalI haiN| yathArthameM vaha eka hI hai, jisa samaya vaha jisa netrase dekhatA hai, usa samaya usI netrameM

Page #232
67 57 ] pravacanasAraH 'pi na gRhyante, tathAvidhakSayopazamanazakterasaMbhavAt / indriyANAM hi kSayopazamasaMjJikAyAH paricchecyAH zakterantaraGgAyAH kAkAkSitArakavat kramapravRttivazAdanekataH prakAzayitumasamarthakhAtsasvapi dravyendriyadvAreSu na yaugapadyena nikhilendriyArthAvabodhaH siddhayet , parokSakhAt / / 56 // athendriyajJAnaM na pratyakSa bhavatIti nizcinoti paradavvaM te akkhA Neva sahAvo ti appaNo bhnnidaa| uvaladdhaM tehi kadhaM paJcakkhaM appaNo hodi // 7 // paradravyaM tAnyakSANi naiva svabhAva ityAtmano bhaNitAni / upalabdhaM taiH kathaM pratyakSamAtmano bhavati // 57 // AtmAnameva kevalaM pratiniyataM kevalajJAnaM pratyakSaM, idaM tu byatiriktAstitvayogitayA paramatrAbhiprAyaH yathA sarvaprakAropAdeyabhUtasyAnantasukhasyopAdAnakAraNabhUtaM kevalajJAnaM yugapatsamastaM vastu jAnatsat jIvasya sukhakAraNaM bhavati tathedamindriyajJAnaM svakIyaviSaye'pi yugapatparijJAnAbhAvAtsukhakAraNaM na bhavati // 56 // athendriyajJAnaM pratyakSaM na bhavatIti vyavasthApayati--paradavvaM te akkhA tAni prasiddhAnyakSANIndriyANi paradravyaM bhvnti| ksy| AtmanaH Neva sahAvo tti appaNo bhaNidA yo'sau vizuddhajJAnadarzanasvabhAva AtmanaH saMbandhI tatsvabhAvAni nizcayena na bhaNitAnIndriyANi / kasmAt / bhinnAstitvaniSpannatvAt / uvaladdhaM tehi upalabdhaM jJAtaM yatpaJcendriyaviSayabhUtaM vastu tairindriyaiH kathaM paccakkhaM appaNo hodi tadvastu kathaM pratyakSa bhavatyAtmano na kathamapIti / tathaiva ca nAnAmanorathavyAptiviSaye pratipAdyapratipAdakAdivikalpajAlarUpaM yanmanastadapIndriyajJAnavannizcayena parokSaM bhavatIti jJAtvA kiM kartavyam / sakalaikAkhaNDapratyakSapratibhAsamayaparamajyotiHkAraNabhUte svazuddhAtmasvarUpabhAvanAsamutpannaparamAhAdaikalakSaNasukhasaMviA jAtI hai, paraMtu eka bAra donoM netroMse nahIM dekha sakatA / yahI dazA kSAyopazamikajJAnakI hai| yaha jJAna sparzAdi pA~coM viSayoMko eka hI bAra jAnanemeM asamartha hai / jisa samaya jisa iMdriyarUpa dvArameM jAnanerUpa pravRtti karatA hai, usa samaya usI dvArameM rahatA hai, anya dravyendriya dvArameM nahIM / isa kAraNa eka hI kAla saba indriyoMse jJAna nahIM hotA / isI liye indriyajJAna parokSa hai, parAdhIna hai, aura heya hai|| 56 // Age iMdriyajJAna pratyakSa nahIM hai, aisA nizcita karate haiM-[AtmanaH ] AtmAkA [svabhAvaH] cetanAsvabhAva [naiva ] una indriyoMmeM [ naiva ] nahIM hai, [ iti ] isaliye [ tAni akSANi ] ve sparzanAdi indriyA~ [paradravyaM] anya pudgaladravya [bhaNitAni ] kahI gaI haiN| [:] una iMdriyoMse [upalabdhaM ] prApta hue (jAne hue) padArtha [AtmanaH] AtmAke [kathaM kaise [ pratyakSa ] pratyakSa [bhavati] hoveM ? kabhI nahIM hoveN| bhAvArtha-AtmA caitanyasvarUpa hai, aura dravyendriyA~ jar3asvarUpa haiM / ina indriyoMke dvArA jAnA huA padArtha pratyakSa nahIM ho sakatA, kyoMki parAdhInatAse rahita AtmAke AdhIna jo jJAna hai, use hI pratyakSa kahate haiM, aura yaha iMdriyajJAna pudgalakI iMdriyoMke dvArA unake AdhIna hokara padArthako jAnatA hai, isa kAraNa parokSa hai tathA parAdhIna hai / aise

Page #233
kundakundaviracitaH [a0 1, gA0 58 dravyatAmupagatairAtmanaH svabhAvatAM manAgapyasaMspRzadbhirindriyairupalabhyopajanyamAnaM naivAtmanaH pratyakSaM bhavitumarhati // 57 // atha parokSapratyakSalakSaNamupalakSayati 68 jaM parado viNNANaM taM tu parokkhaM ti bhaNidamaTThesu / jadi kevaleNa NAdaM havadi hi jIveNa paJcakkhaM // 58 // yatparato vijJAnaM tattu parokSamiti bhaNitamartheSu / yadi kevalena jJAtaM bhavati hi jIvena pratyakSam // 58 // yattu khalu paradravyabhUtAdantaHkaraNAdindriyAtparopadezAdupalabdheH saMskArAdAlokAdeva nimittatAmupagatAt svaviSayamupagatasyArthasya paricchedanaM tat parataH prAdurbhavatparokSamityAlakSyate / yatpunarantaHkaraNamindriyaM paropadezamupalabdhisaMskAramAlokAdikaM vA samastamapi paradravyamanapekSyAtmasvabhAvamevaikaM kAraNatvenopAdAya sarvadravyaparyAyajAtamekapada evAbhivyApya pravartamAnaM paricchedanaM tat kevalAdevAtmanaH saMbhUtatvAt pratyakSamityAlakSyate / iha hi sahaja saukhyasAdhanIyAkArapariNatirUpe rAgAdivikalpopAdhirahite svasaMvedanajJAne bhAvanA kartavyA ityabhiprAyaH // 57 // atha punarapi prakArAntareNa pratyakSaparokSalakSaNaM kathayati -- jaM parado viNNANaM taM tu parokkhatti bhaNidaM yatparataH sakAzAdvijJAnaM parijJAnaM bhavati tatpunaH parokSamiti bhaNitam / keSu viSayeSu / aTThesu jJeyapadArtheSu di kevaleNa NAdaM havadi hi yadi kevalenAsahAyena jJAtaM bhavati hi sphuTam / kena kartRbhUtena / jIveNa jIvena tarhi paccakkhaM pratyakSaM bhavatIti / ato vistaraH ---- indriyamanaH paropadezA valokAdibahiraGganimittabhUtAtathaiva ca jJAnAvaraNIya kSayopazamajanitArthagrahaNazaktirUpAyA upalabdherarthAvadhAraNarUpasaMskArAccAntaraGgakAraNabhUtAtsakAzAdutpadyate yadvijJAnaM tatparAdhInatvAtparokSamityucyate / yadi punaH pUrvoktasamastaparadravyamanapekSya kevalAcchuddhabuddhaikasvabhAvAtparamAtmanaH sakAzAtsamutpadyate tato'kSanAmAnamAtmAnaM pratItyotpadyamAnatvAtpratyakSaM jJAnako pratyakSa nahIM kaha sakate || 57 || Age parokSa aura pratyakSakA lakSaNa dikhAte haiM - [ yat ] jo [parataH ] parakI sahAyatAse [ artheSu ] padArthoMmeM [ vijJAnaM ] vizeSa jJAna utpanna hove, [ tat ] vaha [parokSaM ] parokSa hai, [ iti bhaNitaM ] aisA kahA hai / [tu] paraMtu [ yadi ] jo [ kevalena ] parakI sahAyatA vinA apane Apa hI [ jIvena ] AtmAkara [hi ] nizcayase [ jJAtaM ] jAnA jAve, [ tadA] to vaha [ pratyakSaM ] pratyakSajJAna [ bhavati ] hai / bhAvArtha - jo jJAna manase, pA~ca iMdriyoMse, paropadezase, kSayopazamase, pUrvake abhyAsase aura sUryAdikake prakAzase utpanna hotA hai, use parokSajJAna kahate haiM, kyoMki yaha jJAna indriyAdika paradravya svarUpa nimittoMse utpanna hotA hai, auraparajanita honese parAdhIna hai / paraMtu jo jJAna, mana indriyAdika paradravyoM kI sahAyatAke vinA kevala AtmAkI hI sahAyatAse utpanna hotA hai, tathA eka hI samaya meM saba dravya paryAyoMko jAnatA hai, use pratyakSajJAna kahate haiM, kyoMki vaha kevala AtmAke AdhIna hai, yahI mahA pratyakSajJAna AtmIkasvAbhAvika sukhakA sAdhana mAnA hai // 58 //

Page #234
59] pravacanasAraH bhRtamidameva mahApratyakSamabhipretamiti // 58 // athaitadeva pratyakSaM pAramArthikasaukhyatvenopakSipati jAdaM sayaM samattaM NANamaNaMtatthavitthaDaM vimalaM / rahiyaM tu oggahAdihiM suhaM ti egaMtiyaM bhaNiyaM // 59 // jAtaM svayaM samastaM jJAnamanantArthavistRtaM vimalam / rahitaM tu avagrahAdibhiH sukhamiti aikAntikaM bhaNitam // 59 // svayaM jAtakhAt , samastatvAt , anantArthavistRtatvAt , vimalatvAt , avagrahAdirahitatvAcca pratyakSaM jJAnaM mukhamaikAntikamiti nizcIyate / anAkulatvaikalakSaNatvAtsaukhyasya, yato hi parato jAyamAnaM parAdhInatayA asamastamitaradvArAvaraNena katipayArthapravRttamitarArthabubhutsayA samalamasamyagavabodhena avagrahAdisahitaM, kramakRtArthagrahaNakhedena parokSaM jJAnamatyantamAkulaM bhavati / tato na tat paramArthataH saukhyam / idaM tu punaranAdijJAnasAmAnyasvabhAvasyopari mahAvikAzenAbhivyApya khata eva vyavasthitatvAtsvayaM jAyamAnamAtmAdhInatayA,samastAtmapradezAn paramasamakSajJAnopayogIbhavatIti sUtrAbhiprAyaH // 58 // evaM heyabhUtendriyajJAnakathanamukhyatayA gAthAcatuSTayena tRtIyasthalaM gatam / athAbhedanayena paJcavizeSaNaviziSTaM kevalajJAnameva sukhamiti pratipAdayati-jAdaM jAtam utpannam / kiM kartR / NANaM kevalajJAnam / kathaM jAtam / sayaM svayameva / punarapi kiMviziSTam / samattaM paripUrNam / punarapi kiMrUpam / aNaMtatthavitthaDaM anantArthavistIrgam / punaH kIdRzam / vimalaM saMzayAdimalarahitam / punarapi kIdRk / rahiyaM tu oggahAdihiM avagrahAdirahitaM ceti / evaM paJcavizeSaNaviziSTaM yatkevalajJAnaM suhaM ti egaMtiyaM bhaNiyaM tatsukha bhaNitam / kathaMbhUtam / aikAntikaM niyameneti / tathAhi-paranirapekSatvena cidAnandaikasvabhAvaM nijazuddhAtmAnamupAdAnakAraNaM kRtvA samutpadyamAnatvAtsvayaM jAyamAnaM satsarvazuddhAtmapradeAge yahI atIndriya pratyakSajJAna nizcayasukha hai, aisA abheda dikhAte haiM-- [svayaM jAtaM] apane Apase hI utpanna [ samastaM] saMpUrNa | anantArthavistRtaM] saba padArthoMmeM phailA huA vimalaM] nirmala [tu] aura [avagrahAdibhiH rahitaM] avagraha, IhA Adise rahita [jJAnaM ] aisA jJAna [ aikAntikaM sukha ] nizcaya sukha hai, [iti bhaNitaM] isa prakAra sarvajJane kahA hai / bhAvArtha-jisameM AkulatA na ho, vahI sukha hai / yaha atIndriyapratyakSajJAna AkulatA rahita hai, isaliye sukharUpa hai / yaha parokSajJAna parAdhIna hai, kyoMki parase (dravyendriyase ) utpanna hai / asaMpUrNa hai| kyoMki AvaraNa sahita hai| saba padArthoMko nahIM jAnanese sabameM vistArarUpa nahIM hai, saMkucita haiM, saMzayAdika sahita honese mala sahita hai, nirmala nahIM hai, kramavartI hai, kyoMki avagraha IhAdi yukta hai, aura kheda (AkulatA) sahita honese nirAkula nahIM hai, isaliye parokSajJAna sukharUpa nahIM hai, aura yaha atIndriya pratyakSajJAna parAdhInatA rahita eka nija zuddhAtmAke kAragako pAkara utpanna huA hai, isaliye Apase hI utpanna hai, AvaraNa rahita honese apane AtmAke saba pradezoMmeM apanI anaMta zakti sahita hai, isaliye sampUrNa hai, apanI

Page #235
kundakundaviracitaH [a0 1, gA0 59bhUyAbhivyApya vyavasthitatvAtsamantam azeSadvArApAvaraNena,prasabhaM nipItasamastavastujJeyAkAraM paramaM vaizvarUpyamabhivyApya vyavasthitatvAdanantArthavistRtaM samastArthAbubhutsayA, sakalazaktipatibandhakakarmasAmAnyaniHkrAntatayA parispaSTaprakAzabhAsvaraM svabhAvamabhivyApya vyavasthitatvAdvimalaM samyagavabodhena, yugapatsamarpitatraisamayikAtmasvarUpaM lokAlokamabhivyApya vyavasthitatvAdavagrahAdirahitaM kramakRtArthagrahaNakhedAbhAvena pratyakSaM jJAnamanAkulaM bhavati / tatastatpAramArthikaM khalu saukhyam // 59 / / atha kevalasyApi pariNAmadvAreNa khedasya saMbhavAdaikAntikasukhatvaM nAstIti pratyAcaSTe jaM kevalaM ti NANaM taM sokkha pariNamaM ca so ceva / khedo tassa Na bhaNido jamhA ghAdI svayaM jAdA // 6 // yatkevalamiti jJAnaM tatsaukhyaM pariNAmazca sa caitra / khedastasya na bhaNito yasmAt ghAtIni kSayaM yAtAni // 60 // atra ko hi nAma khedaH kazca pariNAmaH kazca kevalamukhayorvyatirekaH, yataH kevalasyaikAkAntikamukhatvaM na syAt / khedasyAyatanAni ghAtikarmANi, na nAma kevalaM pariNAmamAtram / zAdhAratvenotpannatvAtsamastaM sarvajJAnAvibhAgaparicchedaparipUrNa sat samastAvaraNakSayenotpanatvAtsamastajJeyapadArthagrAhakatvena vistIrNaM sat saMzayavimohavibhramarahitatvena sUkSmAdipadArthaparicchittiviSaye'tyantavizadatvAdvimalaM sat kramakaraNavyavadhAnajanitakhedAbhAvAdavagrahAdirahitaM ca sat , yadevaM paJcavizeSaNaviziSTaM kSAyikajJAnaM tadanAkulatvalakSagaparamAnandaikarUpapAramArthikasukhAtsaMjJAlakSagaprayojanAdibhede'pi nizcayenAbhinnatvAtyAramArthikasukhaM bhaNyate / ityabhiprAyaH // 59 // athAnantapadArthaparicchedanAtkevalajJAne'pi bhedo'stIti pUrvapakSe sati parihAramAha-jaM kevalaM ti NANaM taM sokkhaM yatkevalamiti jJAnaM tatsaukhyaM bhavati, tasmAt khedo tassa Na bhaNido tasya kevalajJAnasya khedo duHkhaM na bhaNitam / tadapi kasmAt / jamhA ghAdI khayaM jAdA yasmAnmohAdighAtikarmANi kSayaM gatAni / tarhi tasyAnantapadArthaparicchittipariNAmo duHkhakAraNaM jJAyakazaktike balase samasta jJeyAkAroM ko mAnoM piyA hI hai, isa kAraNa saba padArthoMmeM vistIrNa hai, ananta zaktiko bAdhA karanevAle kauke kSayase saMzaya, vimoha, vibhrama doSa rahita sakala sUkSmAdi padArthoM ko spaSTa (pragaTa) jAnatA hai, isaliye nirmala hai, aura atIta, anAgata, vartamAnakAlarUpa lokAlokako eka hI bAra jAnatA hai, isaliye akramavartI hai, khedayukta nahIM hai, nirAkula hai, isa kAraNa pratyakSajJAna hI atIndriyasukha hai, aisA jAnanA // 59 // Age kevalajJAnIko sabake jAnanese kheda utpanna hotA hogA, isa prakArake tarkakA niSedha karaneko kahate haiM--[yat ] jo [ kevalaM iti] kevala aise nAmavAlA jJAnaM jJAna hai, [tat] vaha [saukhyaM] anAkula sukha hai, [ca] aura [sa evaM] vahI sukha pariNAmaH] sabake jAnanerUpa pariNAma hai / [tasya] usa kevalajJAnake [khedaH] AkulabhAva [na bhaNitaH] nahIM kahA hai, [yasmAt ] kyoMki [ghAtIni ] jJAnAvaraNAdi cAra ghAtiyAkarma [kSayaM] nAzako [jAtAni] prApta hue haiN| bhAvArtha-mohakarmake udayase yaha AtmA matavAlAsA hokara

Page #236
60] pravacanasAraH ghAtikarmANi hi mahAmohotpAdakatvAdunmattakavadatasmiMstabuddhimAdhAya paricchedyamartha pratyAtmAnaM yataH pariNAmayanti, tatastAni tasya pratyartha pariNamya pariNamya zrAmyataH khedanidAnatAM pratipadyante / tadabhAvAtkuto hi nAma kevale khedasyodbhedaH / yatazca trisamayAvacchinnasakalapadArthaparicchedyAkAravaizvarUpyaprakAzanAspadIbhUtaM citrabhittisthAnIyamanantasvarUpaM svayameva pariNamatkevalameva pariNAmaH, tataH kuto'nyaH pariNAmo yadvAreNa khedsyaatmlaabhH| yatazca samastasvabhAvaprAtaghAtAbhAvAtsamullasitaniraGkazAnantazaktitayA sakalaM traikAlikaM lokAlokAkAramabhivyApya kUTasyatvenAtyantaniHprakampaM vyavasthitatvAdanAkulatAM saukhyalakSaNabhUtAmAtmano'vyatiriktAM bibhrANaM kevalameva saukhyam / tataH kutaH kevalamukhayorvyatirekaH / ataH sarvathA kevalaM mukhamaikAntikamanumodanIyam // 60 // bhaviSyati / naivam / pariNamaM ca so ceva tasya kevalajJAnasya saMbandhI pariNAmazca sa eva sukharUpa eveti / idAnIM vistaraH-jJAnadarzanAvaraNodaye sati yugapadarthAn jJAtumazakyatvAt kramakaraNavyavadhAnagrahaNe khedo bhavati, AvaraNadvayAbhAve sati yugapadgrahaNe kevalajJAnasya khedo nAstIti sukhameva / tathaiva tasya bhagavato jagatrayakAlatrayavartisamastapadArthayugatparicchittisamarthamakhaNDaikarUpaM pratyakSaparicchittimayaM svarUpaM pariNamatsat kevalajJAnameva pariNAmo na ca kevalajJAnAdbhinnapariNAmo'sti yena khedo bhaviSyati / athavA pariNAmaviSaye dvitIyavyAkhyA kriyate-yugapadanantapadArthaparicchittipariNAme'pi vIryAntarAyaniravazeSakSayAdanantavIryatvAt khedakAraNaM nAsti, tathaiva ca zuddhAtmasarvapradezeSu samarasIbhAvena pariNamamAnAnAM sahajazuddhAnandaikalakSaNasukharasAsvAdapariNatirUpAmAtmanaH sakAzAdabhinnAmanAkulatA prati khedo nAsti / saMjJAlakSaNaprayojanAdibhede'pi nizcayenAbhedarUpeNa pariNamamAnaM kevalajJAnameva sukha bhaNyate / tataH sthitametatkevalajJAnAdbhinnaM sukhaM nAsti / tata eva kevalajJAne khedo na saMbhavatIti / / 60 // atha punarapi kevalajJAnasya sukhasvarUpatAM asatya vastumeM sat buddhiko dhAratA huA jJeya padArthoMmeM pariNamana karatA hai, jisase ki ve ghAtiyAkarma ise indriyoMke AdhIna karake padArthaka jAnanerUpa pariNamAte khedake kAraNa hote haiN| isase siddha huA, ki ghAtiyAkauke honepara AtmAke jo azuddha jJAnapariNAma haiM, ve khedake kAraNa haiM-arthAt jJAnako khedake kAraNa ghAtiyAkarma haiM / paraMtu jahA~ ina ghAtiyAkarmIkA abhAva hai, vahA~ kevalajJAnAvasthAmeM kheda nahIM ho sakatA, kyoMki "kAraNake abhAvase kAryakA bhI abhAva ho jAtA hai" aisA nyAya hai| eka hI samaya trikAlavartI saba jJeyoMko jAnanemeM samartha citra vicitra bhItakI taraha anantasvarUpa pariNAma haiM, vaha kevalajJAna pariNAma hai / isa svAdhIna parigAmameM khedake utpanna honekI saMbhAvanA kaise ho sakatI hai ? jJAna svabhAvake ghAtanevAle kamaukA nAza honese jJAnakI anaMtazakti pragaTa hotI hai, usase samasta lokAlokake AkArako vyApta kara kUTastha avasthAse, atyaMta nizcala tathA AtmAse, abhinna anantasukharUpa anAkulatA sahita kevalajJAna hI sukha hai, jJAna aura sukhameM koI bheda nahIM hai / isa kAraNa saba tarahase nizcayakara kevalajJAnako hI sukha mAnanA yogya hai // 60 // Age phira bhI kevalajJAnako sukharUpa dikhAte

Page #237
72 kundakundaviracitaH [a0 1, gA0 61atha punarapi kevalasya sukhasvarUpatAM nirUpayannasaMpaharati NANaM atyaMtagayaM loyAloesu vitthaDA ditttthii| NaTTamaNiTuM savvaM i8 puNa jaM hi taM laddhaM // 6 // jJAnamantagataM lokAlokeSu vistRtA dRSTiH / naSTamaniSTaM sarvamiSTaM punaryaddhi tallabdham // 61 // ___ svabhAvapratighAtAbhAvahetukaM hi saukhyam / Atmano hi dRzijJaptI svabhAvaH tayorlokAlokavistRtatvenArthAntagatatvena ca svacchandavijRmbhitatvAdbhavati pratighAtAbhAvaH / tatastaddhetukaM saukhyamabhedavivakSAyAM kevalasya svarUpam / kiMca kevalaM sokhyameva, sarvAniSTaprahANAt / sarveSTopalambhAcca / yato hi kevalAvasthAyAM sukhapratipattivipakSabhUtasya duHkhasya sAdhanatAmupagatamajJAnamakhilameva praNazyati, sukhasya sAdhanIbhUtaM tu paripUrNa jJAnamupajAyeta / tataH kevalameva saukhyamityalaM prapaJcena // 61 // prakArAntareNa dRDhayati-NANaM atyaMtagayaM jJAnaM kevalajJAnamarthAntagataM jJeyAntaprAptaM loyAloesu vitthaDA diTTI lokAlokayorvistRtA dRSTi: kevaladarzanam / gaTTamaNiTuM savvaM aniSTaM duHkhamajJAnaM ca tatsarvaM naSTaM iTuM puNa jaM hitaM laddhaM iSTaM punaryad jJAnaM sukhaM ca hi skuTaM tatsarvaM labdhamiti / tadyathA-svabhAvapratighAtAbhAvahetukaM sukhaM bhavati / svabhAvo hi kevalajJAnadarzanadvayaM, tayoH prativAta AvaraNadvayaM tasyAbhAvaH kevalinA, tataH kAraNAtsvabhAvapratighAtAbhAvahetukamakSayAnantasukhaM bhavati / yatazca paramAnandaikalakSaNasukhapratipakSabhUtamAkulacotpAdakamaniSTaM duHkhamajJAnaM ca naSTaM, yatazca pUrvoktalakSaNasukhAvinAbhUtaM trailokyodaravivaravartisamastapadArthayugapatprakAzakamiSTaM jJAnaM ca labdhaM, tato jJAyate kevalinAM jJAnameva sukhamityabhiprAyaH // 61 // atha pAramArthikahaiM- [arthAntagataM] padArthoke pArako prApta huA [jJAnaM ] kevalajJAna hai / [tu] tathA [ lokAlokeSu ] loka aura alokameM [vistRtA] phailA huA [dRSTiH ] kevaladarzana hai, jaba [ sarva aniSTaM] saba duHkhadAyaka ajJAna [ naSTaM] nAza huA [punaH] to phira [yat] jo [iSTaM] sukhakA denevAlA jJAna haiM, [tat ] vaha [labdhaM ] prApta huA hii| bhAvArtha-jo AtmAke svabhAvakA ghAta karatA hai, use duHkha kahate hai, aura usa ghAtanevAlekA nAza vaha sukha hai / AtmAke svabhAva jJAna aura darzana haiM / so jabataka ina jJAna darzanarUpa svabhAvoMke ghAtanevAle AvaraNa rahate haiM, tabataka saba jAnane aura dekhanekI svacchandatA nahIM rahatI, yahI AtmAke duHkha hai / ghAtaka AvaraNake nAza honepara jJAna darzanase sabakA jAnanA aura dekhanA hotA hai / yahI svacchaMdatAse nirAbAdha (nirAkula) sukha hai / isaliye anantajJAna darzana sukhake kAraNa haiM, aura abhedako vivakSAse ( kahanekI icchAse ) jo kevalajJAna hai, vahI AtmIka sukha hai, kyoMki kevalajJAna sukhasvarUpa hI hai / AtmAke duHkhakA kAraNa aniSTasvarUpa ajJAna hai, vaha to kevalaavasthAmeM nAzako prApta hotA hai, aura sukhakA kAraNa iSTasvarUpa jo sabakA jAnanArUpa jJAna hai, vaha pragaTa hotA hai / sArAMza yaha hai, ki kevalajJAna hI sukha hai, adhika kahanese

Page #238
62] pravacanasAraH atha kevalinAmeva pAramArthikasukhamiti zraddhApayati No saddahaMti sokkhaM suhesu paramaM ti vigadghAdINaM / suNidUNa te abhavyA bhavvA vA taM paDicchati // 62 // na zraddadhati saukhyaM sukheSu paramamiti vigataghAtinAm / / zrutvA te abhavyA bhavyA vA tatmatIcchanti // 62 // iha khalu svabhAvapratighAtAdAkulatvAca mohanIyAdikarmajAlazAlinAM sukhAbhAse'pyapAramArthikI mukhamiti ruuddhiH| kevalinAM tu bhagavatAM prakSINaghAtikarmaNAM svabhAvapratighAtAbhAvAdanAkulatvAcca yathoditasya hetorlakSaNasya ca sadbhAvAtpAramArthikaM sukhamiti zraddheyam / na kilaivaM yeSAM zraddhAnamasti te khalu mokSasukhasudhApAnadUravartino mRgatRSNAmbhobhAramevAbhavyAH pazyanti / ye punaridamidAnImeva vacaH pratIcchanti te zivazriyo bhAjanaM samAsanabhavyAH bhavanti / sukhaM kevalinAmeva, saMsAriNAM ye manyante te'bhavyA iti nirUpayati -No sadahati naiva zraddadhati na manyante / kim / sokkhaM nirvikaarprmaahlaadaiksukhm| kathaMbhUtaM na mnynte| suhesu paramaM ti sukheSu madhye tadeva paramasukham / keSAM saMbandhi yatsukham / vigadayAdINaM vigataghAtikarmaNAM kevalinAm / kiM kRtvApi na manyante / suNidaNa 'jAdaM sayaM samattaM' ityAdipUrvoktagAthAtrayakathitaprakAreNa zrutvApi te abhavyA te abhavyAH te hi jIvA vartamAnakAle samyaktvarUpabhavyatvavyaktyabhAvAdabhavyA bhaNyante, na punaH sarvathA bhanyA vA taM paDicchaMti ye vartamAnakAle samyaktvarUpabhavyatvavyaktipariNatAstiSThanti te tadanantasukhamidAnIM manyante / ye ca samyaktvarUpabhavyatvavyaktyA bhAvikAle pariNamiSyanti te ca dUrabhavyA agre zraddhAnaM kuryuriti / ayamatrArthaH ---mAraNArtha talavaragRhItataskarasya maragamiva yadyapIndriyasukhabhiSTaM na bhavati, tathApi talavarasthAnIyacAritramohodayena mohitaH sanniruparAgasvAtmotthasukhamalabhamAnaH san sarAgasamyagdRSTirAtmanindAdipariNato heyarUpega tadanubhavati / ye punarvItarAgasamyagdRSTayaH zuddhopayoginasteSAM, matsyAnAM sthalagamanamivAgnipraveza iva vA nirvikArazuddhAtmasukhAccyavanamapi duHkhaM pratibhAti / tathA coktam - "samasukhazIlitamanasAM cyavanamapi dveSameti kimu kaamaaH| kyA ? // 61 // aba kevalIke hI pAramArthika atIndriyasukha hai, aisA nizcaya karate haiM-[vigataghAtinAM] jinake ghAtiyAkarmIkA kSaya ho gayA hai, aise kevalI bhagavAnake [sukheSu parama saukhyaM] anya saba sukhoMmeM utkRSTa atIMdriya sukha hai, [iti zrutvA] aisA sunakara [ye] jo koI puruSa [na hi zraddadhati] vizvAsa nahIM karate, [te] ve puruSa [abhavyAH ] samyaktvarUpa pariNatise rahita abhavya haiN| [vA] aura jo puruSa [ tat ] kevalIke usa atIMdriya sukhako [praticchanti ] mAnate haiM, ['te' bhavyA] ve bhavya haiM, arthAt samyaktva pariNAmakara sahita haiN| bhAvArtha-samyagdRSTi jIva saMsArake suppoko sukhAbhAsa samajhate haiM, aura iMdriyasukhoMko rUr3hise sukha mAnate haiM / paraMtu yathArthameM kevalIke sukhako hI sukha mAnate haiM, kyoMki unake ghAtiyAkarmoMke nAza honese anAkulatA pragaTa hotI hai, aura AkulatA rahita sukha hI pAramArthika (nizcayase ) sukha hai / jo ajJAnI AtmIka sukhake AsvAda prava. 1.

Page #239
74 kundakundaviracitaH [a0 1, gA0 63ye tu purA pratIcchanti te tu dUrabhavyA iti // 62 // atha parokSajJAninAmapAramArthikamindriyasukhaM vicArayati maNuyAsurAmariMdA ahidudA iMdiyehiM sahajehiM / asahaMtA taM dukkhaM ramati visaesu rammesu // 63 // manujAsurAmarendrAH abhidratA indriyaiH shjaiH|| asahamAnAstaduHkhaM ramante viSayeSu ramyeSu // 63 // amISAM prANinAM hi pratyakSajJAnAbhAvAtparokSajJAnamupasarpatAM tatsAmagrIbhUteSu svarasata evendriyeSu maitrI pravartate / atha teSAM teSu maitrImupagatAnAmudIrNamahAmohakAlAnalakavalitAnAM taptAyogolAnAmivAtyantamupAttatRSNAnAM taduHkhavegamasahamAnAnAM vyAdhisAtmyatAmupagateSu ramyeSu viSayeSu ratirupajAyate / tato vyAdhisthAnIyatvAdindriyANAM vyAdhisAtmyasamatvAdviSayANAM ca na chadmasthAnAM pAramArthika saukhyam // 63 // sthalamapi dahati jhaSANAM kimaGga punaraGgamaGgArAH" // 62 // evamabhedanayena kevalajJAnameva sukhaM bhaNyate iti kathanamukhyatayA gAthAcatuSTayena caturthasthalaM gatam / atha saMsAriNAmindriyajJAnasAdhakamindriyasukhaM vicArayati-maNuAsurAmariMdA manujAsurAmarendrAH / kathaMbhUtAH / ahiDdA iMdiyehi sahajehiM abhidhRtAH kadarthitAH duHkhitAH / kaiH indriyaiH sahajaiH / asahaMtA taM dukkhaM taduHkhodrekamasahamAnAH santa / ramaMti visaesu rammesu ramanti viSayeSu ramyAbhAseSu iti / atha vistaraH-manujAdayo jIvA amUrtAtIndriyajJAnasukhAsvAdamalabhamAnAH santaH mUrtendriyajJAnasukhanimittaM paJcendriyeSu maitrI kurvanti / tatazca tatalohagolakAnAmudakAkarSagamiva viSayeSu tIvatRSNA jAyate / tAM tRSNAmasahamAnA viSayAnanubhavanti iti / tato jJAyate paJcendriyANi vyAdhisthAnIyAni, viSayAzca tatpratIkArauSadhasthAnIyA iti saMsAriNAM vAstavaM sukhaM nAsti // 63 // atha yAvadindriyavyApArastAvaduHkhameveti kathayati--jesi visayesu radI yeSAM nirvilenevAle nahIM haiM, ve mRga-tRSNAkI taraha ajalameM jalabuddhi karake iMdriyAdhIna sukhako sukha mAnate haiM // 62 // aba parokSajJAniyoMke iMdriyAdhIna sukha hai, paramArthasukha nahIM hai, aisA kahate haiM-[sahajaiH] svAbhAvika vyAdhirUpa [indriyaiH ] iMdriyoMse [abhidrutAH] pIr3ita [manujAsurAnarendrAH] manuSya, asura, ( pAtAlavAsIdeva ) aura devoMke ( svargavAsIdevoMke ) indra arthAt svAmI [ tat duHkhaM] usa indriyajanita duHkhako [asahamAnAH ] sahana karanemeM asamartha hote hue [ramyeSu viSayeSu] ramaNIka iMdriya janita sukhoMmeM [ ramanti] krIr3A karate haiN| bhAvArtha-saMsArI jIvoMke pratyakSajJAnake abhAvase parokSajJAna hai| jo ki iMdriyoMke AdhIna hai, aura tapta loheke goleke samAna mahA-moharUpa kAlAgnise grasita tIna tRSNA sahita hai| jaise vyAdhise pIr3ita hokara rogI auSadha sevana karatA hai, usI prakAra iMdriyarUpa vyAdhise duHkhI hokara yaha jIva indriyoMke sparza rasAdi viSayarUpa auSadhakA sevana karatA hai / isase siddha huA, ki parokSajJAnI atyaMta duHkhI hai, unake AtmIka nizcayasukha nahIM hai // 63 //

Page #240
64] pravacanasAraH atha yAvadindriyANi tAvatsvabhAvAdeva duHkhamevaM vitarkayati jesiM visayesu radI tesiM dukkhaM viyANa sambhAvaM / jai taM Na hi sambhAvaM vAvAro Natthi visayatthaM // 64 // yeSAM viSayeSu ratisteSAM duHkhaM vijAnIhi svAbhAvam / yadi tana hi svabhAvo vyApAro nAsti viSayArtham // 64 // yeSAM jIvadavasthAni hatakAnIndriyANi, na nAma teSAmupAdhipratyayaM duHkham / kiMtu svAbhAvikameva, viSayeSu rateravalokanAt / avalokyate hi teSAM stamberamasya kareNukuTTanIgAtrasparza iva, zapharasya baDizAmiSasvAda iva, indirasya saMkocasaMmukhAravindAmoda iva, pataGgasya pradIpAcIrUpa iva, kuraGgasya mRgayugeyasvara iva, durnivArendriyavedanAvazIkRtAnAmAsananipAteSvapi viSayeSvabhipAtaH / yadi punarna teSAM duHkhaM svAbhAvikamabhyupagamyeta tadopazAntazItajvarasya saMsvedanamiva, prahINadAhajvarasyAranAlapariSeka iva, nivRttanetrasaMrambhasya ca vaTAcUrNAvacUrNanamiva, SayAtIndriyaparamAtmasvarUpaviparIteSu viSayeSu ratiH tesiM dukkhaM viyANa sabbhAvaM teSAM bahirmukhajIvAnAM nijazuddhAtmadravyasaMvittisamutpannanirupAdhipAramArthikasukhaviparItaM svabhAvenaiva duHkhamastIti vijAnIhi / kasmAditi cet / paJcendriyaviSayeSu rateravalokanAt jai taMNa hi sambhAvaM yadi taduHkhaM svabhAvena nAsti hi sphuTaM vAvAro Natthi visayatthaM tarhi viSayArthaM vyApAro nAsti na ghaTate / vyAdhisthAnAmauSadheSviva Age kahate haiM, ki jabataka indriyA~ haiM, tabataka svAbhAvika duHkha hI hai-yeSAM] jina jIvoMkI [viSayeSu ] iMdriya viSayoMmeM [ ratiH] prIti hai, [ teSAM] unake [ duHkhaM ] duHkha [svAbhAvaM] svabhAvase hI [vijAnIhi ] jAno / kyoMki [yadi ] jo [tat] vaha indriyajanya duHkha [hi] nizcayase [ svabhAvaM ] sahaja hI se utpanna huA [na] na hotA, to [viSayArtha] viSayoMke sevaneke liye [vyApAraH] indriyoM kI pravRtti bhI [nAsti ] nahIM hotii| bhAvArtha-jina jIvoMke iMdriyA~ jIvita haiM, unake anya (dUsarI) upAdhiyoMse koI duHkha nahIM hai, sahajase ye hI mahAn duHkha haiM, kyoMki iMdriyA~ apane viSayoMko cAhatI haiM, aura viSayoMkI cAhase AtmAko duHkha utpanna hotA pratyakSa dekhA jAtA hai / jaise-hAthI sparzana iMdriyake viSayase pIr3ita hokara kuTTinI (kapaTinI) hathinIke vazameM par3ake pakar3A jAtA hai / rasanA iMdriyake viSayase pIr3ita hokara machalI baDiza (lohekA kA~TA) ke mAMsake cAkhaneke lobhase prANa kho detI hai / bhauMrA prANa iMdriyake viSayase satAyA huvA saMkucita (mu~de ) hue kamalameM gaMdhake lobhase kaida hokara duHkhI hotA hai / pataGga jIva netra iMdriyake viSayase pIr3ita huA dIpakameM jala maratA hai, aura harina zrotra iMdriyake viSayavaza vINAkI AvAjake vazIbhUta ho, vyAdhAke hAthase pakar3A jAtA hai / yadi iMdriyA~ duHkharUpa na hotIM, to viSayakI icchA bhI nahIM hotI, kyoMki zItajvarake dUra honepara agnike sekakI AvazyakatA nahIM rahatI, dAhajvarake na rahanepara kAMjI-sevana vyartha hotA hai, isI prakAra netra-pIr3AkI nivRtti honepara khapariyAke saMga mizrI Adi auSadha, karNazUla rogake nAza honepara

Page #241
kundakundaviracitaH [a0 1, gA0 65 vinaSTakarNazUlasya vatsamUtrapUraNamiva rUDhavaNasyAlepanadAnamiva, viSayavyApAro na dRzyeta / dRzyate cAsau / tataH svabhAvabhUtaduHkhayogina eva jIvadavasthendriyAH parokSajJAninaH // 64 // atha muktAtmasukhaprasiddhaye zarIrasya sukhasAdhanatAM pratihanti - pappA iTThe visaye phAsehiM samasside sahAveNa / pariNamamANo appA sayameva suhaM Na havadi deho // 65 // prApyeSThAn viSayAn sparzaiH samAzritAn svabhAvena / pariNamamAna AtmA svayameva sukhaM na bhavati dehaH // 65 // asya khalvAtmanaH sazarIrAvasthAyAmapi na zarIraM sukhasAdhanatAmApadyamAnaM pazyAmaH, yatastadApi pInonmattakarasairiva prakRSTamohavazavartibhirindriyairime'smAkamiSTA iti krameNa viSayAnabhipatadbhirasamIcInavRttitAmanubhavanuparuddhazaktisAreNApi jJAnadarzanavIryAtmakena nizcayakAraNatAmupAgatena svabhAvena pariNamamAnaH svayamevAyamAtmA sukhatAmApadyate / zarIraM tvacetanatvAdeva viSayArthaM vyApAro dRzyate cettata eva jJAyate duHkhamastItyabhiprAyaH // 64 // evaM paramArthenendriyasukhasya duHkhasthApanArthaM gAthAdvayaM gatam / atha muktAtmanAM zarIrAbhAve'pi sukhamastIti jJApanArthaM zarIraM sukhakAraNaM na syAditi vyaktIkaroti - pappA prApya / kAn / iTThe visaye iSTapaJcendriyaviSayAn / kathaMbhUtAn / phAsehiM samasside sparzanAdIndriyarahitazuddhAtmatattvavilakSaNaiH sparzanAdibhirindriyaiH samAzritAn samyak prApyAn grAhyAn itthaMbhUtAn viSayAn prApya / sa kaH / appA AtmA kartA / kiMviziSTaH / sahAveNa pariNamamANo anantasukhopAdAnabhUtazuddhAtmasvabhAvaviparItenAzuddhasukhopAdAnabhUtenAzuddhAtmasvabhAvena pariNamamAnaH / itthaMbhUtaH san sayameva suhaM svayamevendriyasukhaM bhavati pariNamati / Na havadi deho dehaH punaracetanatvAtsukhaM na bhavatIti / ayamatrArthaH - karmAvRtasaMsArijIvAnAM yadindriyasukhaM tatrApi jIva upAdAnakAraNaM na ca dehaH, bakare kA mUtra Adi, vraNa ( ghAva ) rogake acche honepara Alepana ( paTTI) Adi auSadhiyA~ niSprayojana hotI haiM, usI prakAra jo iMdriyA~ duHkharUpa na hoveM, to viSayoMkI cAha bhI na hove / paraMtu icchA dekhI jAtI hai, jo ki roga samAna hai, aura usakI nivRttike liye viSaya-bhoga auSadha tulya haiM / sArAMza yaha huA, ki parokSajJAnI iMdriyAdhIna svabhAvase hI duHkhI haiM // 64 // aba kahate haiM, ki muktAtmAoM ko zarIrake binA bhI sukha hai, isaliye zarIra sukhakA kAraNa nahIM hai- [[ sparzaiH ] sparzanAdi pA~ca iMdriyoM se [ samAzritAn ] bhaleprakAra Azrita [ iSTAn viSayAn ] pyAre bhogoMko [prApya ] pAkara [svabhAvena ] azuddha jJAna darzana svabhAvase [ pariNamamAnaH AtmA ] pariNamana karatA huA A [ svayameva ] Apa hI [ sukhaM ] iMdriya sukhasvarUpa [ bhavati ] hai, [ dehaH ] zarIra ['sukhaM' ] sukharUpa [na] nahIM hai / bhAvArtha - isa AtmAke zarIra avasthAke hote bhI hama yaha nahIM dekhate haiM, ki sukhakA kAraNa zarIra hai / kyoMki yaha AtmA moha pravRttise madonmatta iMdriyoMke vazameM par3akara niMdanIya avasthAko dhAraNa karatA huA azuddha jJAna, darzana, vIrya, svabhAvarUpa pariNamana karatA hai, aura una 76 d

Page #242
66] pravacanasAraH mukhatvapariNatenizcayakAraNatAmanupAgacchanna jAtu sukhatAmupaDhaukata iti // 65 // athaitadeva dRDhayati egaMteNa hi deho suhaM Na dehissa kuNadi sagge vaa| visayavaseNa du sokkhaM dukkhaM vA havadi sayamAdA // 66 // ekAntena hi dehaH sukhaM na dehinaH karoti svarge vaa| viSayavazena tu saukhyaM duHkhaM vA bhavati svayamAtmA // 66 // ayamatra siddhAnto yadivyavaikriyikatve'pi zarIraM na khalu sukhAya kalpyetetISTAnAmaniSTAnAM vA viSayANAM vazena sukhaM vA duHkhaM vA svayamevAtmA syAt // 66 // athAtmanaH svayameva mukhapariNAmazaktiyogikhAdviSayANAmakiMcitkaratvaM dyotayati timiraharA jai diTThI jaNassa dIveNa Natthi kAyavvaM / taha sokkhaM sayamAdA visayA kiM tattha kuvvaMti // 67 // dehakarmarahitamuktAtmanAM punaryadanantAtIndriyasukhaM tatra vizeSeNAtmaiva kAraNamiti // 65 // atha manuSyazarIraM mA bhavatu, devazarIraM divyaM tatkila sukhakAraNaM bhaviSyatItyAzaGkAM nirAkaroti-egaMteNa hi deho suhaM Na dehissa kuNadi ekAntena hi sphuTaM dehaH kartA sukhaM na karoti / kasya / dehinaH saMsArijIvasya / ka / sagge vA AstAM tAvanmanuSyANAM manuSyadehaH sukhaM na karoti, svarge vA yo'sau divyo devadehaH so'pyupacAraM vihAya sukhaM na karoti / visayavaseNa du sokkhaM dukkhaM vA hadi sayamAdA kiMtu nizcayena nirviSayAmUrtasvAbhAvikasadAnandaikasukhasvabhAvo'pi vyavahAreNAnAdikarmabandhavazAdviSayAdhInatvena pariNamya sAMsArikasukhaM duHkhaM vA svayamAtmaiva bhavati, na ca deha ityabhiprAyaH // 66 // evaM muktAtmanAM dehAbhAve'pi sukhamastIti parijJAnArtha saMsAriNAmapi dehaH sukhakAraNaM na bhavatItikathanarUpeNa gAthAdvayaM gatam / athAtmanaH viSayoMmeM Apa hI sukha mAna letA hai / zarIra jar3a hai, isaliye sukharUpa kAryakA upAdAna kAraNa acetana zarIra kabhI nahIM ho sakatA / sArAMza yaha hai, ki saMsAra avasthAmeM bhI zarIra sukhakA kAraNa nahIM hai, AtmA hI sukhakA kAraNa haiM // 65 // Age "saMsAra avasthAmeM bhI AtmA hI sukhakA kAraNa hai" isI bAtako phira dRr3ha karate haiM-[ekAntena ] saba tarahase [ hi] nizcaya kara [ deha ] zarIra [dehinaH] dehadhArI AtmAko [svarga vA] svargameM bhI [sukhaM.] sukharUpa [ na karoti ] nahIM karatA [tu] kiMtu [vizayavazena ] viSayoMke AdhIna hokara [AtmA svayaM] yaha AtmA Apa hI [saukhyaM vA duHkhaM] sukharUpa athavA duHkharUpa [ bhavati ] hotA hai| bhAvArtha-saba gatiyoMmeM svargagati utkRSTa hai, paraMtu usameM bhI uttama vaikriyakazarIra sukhakA kAraNa nahIM hai, auroMkI to bAta kyA hai| kyoMki isa AtmAkA eka aisA svabhAva hai, ki vaha iSTa aniSTa padArthoke vaza hokara Apa hI sukha duHkhakI kalpanA kara letA hai / yathArthameM zarIra sukha duHkhakA kAraNa nahIM hai // 66 // aba kahate haiM, ki AtmAkA svabhAva hI sukha hai, isaliye indriyoMke viSaya bhI sukhake kAraNa nahIM hai-[yadi] jo

Page #243
78 kundakundaviracitaH timiraharA yadi dRSTirjanasya dIpena nAsti kartavyam / tathA saukhyaM svayamAtmA viSayAH kiM tatra kurvanti // 67 // yathA hi keSAMcinnaktaMcarANAM cakSuvaH svayameva timiravikaraNazaktiyogitvAnna tadapAkaraNapravaNena pradIpaprakAzAdinA kArya, evamasyAtmanaH saMsAre muktau vA svayameva sukhatayA pariNamamAnasya sukhasAdhanadhiyA abudhairmudhAdhyAsyamAnA api viSayAH kiM hi nAma kuryuH // 67 // athAtmanaH sukhasvabhAvakhaM dRSTAntena dRDhayati- [a0 1, gA0 67 sayameva jahAdico tejo upaho ya devadA Nabhasi / siddho vi tahA NANaM suhaM ca loge tahA devo // 68 // svayameva yathAdityastejaH uSNazca devatA nabhasi / siddho'pi tathA jJAnaM sukhaM ca loke tathA devaH // 68 // yathA khalu nabhasi kAraNAntaramanapekSyaiva svayameva prabhAkaraH prabhUtaprabhAbhArabhAsvarasvarUpasvayameva sukhasvabhAvatvAnnizvayena yathA dehaH sukhakAraNaM na bhavati tathA viSayA apIti pratipAdayatijai yadi diTThI naktaMcarajanasya dRSTiH timiraharA andhakAraharA bhavati jaNassa janasya dIveNa Natthi kAya dIpena nAsti kartavyaM tasya pradIpAdInAM yathA prayojanaM nAsti taha sokkhaM sayamAdA visayA kiM tattha kuMti tathA nirviSayA mUrtasarvapradezAhlAdaka sahajAnandai kala agasukhasvabhAvo nizcayenAtmaiva, tatra muktau saMsAre vA viSayAH kiM kurvanti na kimapIti bhAvaH // 67 // athAtmanaH sukhasvabhAtvavaM jJAnasvabhAvaM ca punarapi dRSTAntena dRDhayati -- sayameva jahAdicco tejo uNho ya devadA Nabhasi kAraNAntaraM nirapekSya svayameva yathAdityaH svaparaprakAzarUpaM tejo bhavati, tathaiva ca svayamevoSNo bhavati, tathA cAjJAnijanAnAM devatA [ janasya ] cora Adi jIvakI [ dRSTiH ] dekhanekI zakti [ timiraharA ] aMdhakAra dUra karane - bAlI ho [ tadA] ] to use [ dIpena ] dIpakase [ kartavyaM ] kucha kArya karanA [ nAsti ] nahIM hai, [ tathA ] usI prakAra [AtmA ] jIva [ svayaM ] ApahI [ saukhyaM ] sukhasvarUpa hai [ tatra ] vahA~ [ viSayAH ] iMdriyoMke viSaya [ kiM kurvanti ] kyA karate haiM? kucha bhI nahIM / bhAvArtha - jaise siMha, sarpa, rAkSasa, cora, Adi rAtri meM vicaranevAle jIva aMdheremeM bhI padArthoMko acchI taraha dekha sakate haiMunakI dRSTi aMdhakArameM bhI prakAza karatI hai, anya dIpaka Adi prakAzakaranevAle sahAyaka kAraNoMkI apekSA nahIM rakhatI, isI prakAra AtmA Apa hI sukhasvabhAvavAlA hai, usake sukhAnubhava karanemeM viSaya vinA kAraNa nahIM ho sakate / viSayoMse sukha ajJAnI janoMne vyartha mAna rakhA hai, yaha mAnanA mohakA vilAsa hai - mithyA bhrama hai / isase yaha kathana siddha huA, ki jaise zarIra sukhakA kAraNa nahIM hai, vaise iMdriyoMke viSaya bhI sukhake kAraNa nahIM haiM // 67 // atra AtmAke jJAna-sukha dRSTAntase dRr3ha karate haiM - [ yathA ] jaise [ nabhasi ] AkAza [ AdityaH ] sUrya [ svayameva ] Apa hI anya kAraNoM ke vinA [tejaH ] bahuta prabhAke samUhase prakAzarUpa hai, [ uSNaH ] taptAyamAna loha piMDakI taraha hamezA garama hai, [ca] aura

Page #244
68 ] vikasvaraprakAzazAlitayA tejaH / yathA ca kAdAcitkauSNyapariNatAyaH piNDavannityamevauSNyapariNAmApannatvAduSNaH / yathA ca devagatinAmakarmodayAnuvRttivazavartisvabhAvatayA devaH / tathaiva loke kAraNAntaramanapekSyaiva svayameva bhagavAnAtmApi svapara prakAzanasamarthanirvitathAnantazaktisahajasaMvedanatAdAtmyAt jJAnaM tathaiva cAtmatRptisamupajAtaparinirvRtipravartitAnAkulatvasusthitatvAt saukhyaM, tathaiva cAsannAtmatatvopalambhalabdhavarNa janamAnasa zilAstambhotkIrNasamudIrNadyutistutiyogAdivyAtmasvarUpatvAddevaH / tato'syAtmanaH sukhasAdhanAbhAsairviSayaiH paryAptam / / 68 / / iti Anandabhavati / ka sthitaH / nabhasi AkAze siddho vi tahA gANaM suhaM ca siddho'pi bhagavAMstathaiva kAraNAntaraM nirapekSya svabhAvenaiva svaparaprakAzakaM kevalajJAnaM tathaiva paramatRptirUpamanAkulatvalakSaNaM sukham / ka / loge jagati tahA devo nijazuddhAtmasamyak zraddhAnajJAnAnuSThAnarUpAbhedaratnatrayAtmaka nirvikalpa samAdhisamutpannasundarAnandasyandisukhAmRtapAnapipAsitAnAM gaNadhara devAdiparamayoginAM devendrAdInAM cAsannabhavyAnAM manasi nirantaraM paramArAdhyaM tathaivAnantajJAnAdiguNastavanena stutyaM ca yaddivyamAtmasvarUpaM tatsvabhAvatvAttathaiva devazceti / tato jJAyate muktAtmanAM viSayairapi prayojanaM nAstIti // 68 // evaM svabhAvenaiva sukhasvabhAvatvAdviSayA api muktAtmanAM sukhakAraNaM na bhavantItikathanarUpeNa gAthAdvayaM gatam / athedAnIM zrI kundakundAcAryadevAH pUrvoktalakSaNAnantasukhAdhArabhUtaM sarvajJaM vastustavena namaskurvanti -- tejo diTThI gANaM iDDhI sokkhaM taba IsariyaM / tihuvaNapANadayaM mAhappaM jassa so ariho // *3 // tejo diTThI gANaM iDDhI sokkhaM taheva IsariyaM tihutraNa pahANadaiyaM tejaH prabhAmaNDalaM, jagattrayakAlatrayavastugatayugapatsAmAnyAstitvagrAhakaM kevaladarzanaM tathaiva samastavizeSAstitvaprAhakaM kevalajJAnaM, Rddhizabdena samavasaraNAdilakSaNA vibhUtiH, sukhazabdenAvyAbAdhAnantasukhaM tatpadAbhilASeNa indrAdayo'pi bhRtyatvaM kurvantItyevaM lakSaNamaizvaryaM tribhuvanAdhIzAnAmapi vallabhatvaM daivaM bhaNyate mAhappaM jassa so ariho [ devatA ] devagatinAmakarmake udayase deva padavIko dhAraNa karanevAlA hai| [ tathA ] vaise hI [ loke ] isa jagatameM [siddhaH api ] zuddhAtmAM bhI [ jJAnaM ] jJAnasvarUpa hai, [sukhaM ] sukhasvarUpa hai, [ca] aura [ devaH] deva arthAt pUjya hai / bhAvArtha - jisa prakAra sUrya apane sahaja svabhAvase hI anya kAraNoMke vinA tejavAn hai, uSNa hai, aura devatA hai, usI prakAra yaha bhagavAn AtmA anya kAraNoMke vinA sahajase siddha apane - parake prakAza karanevAle anaMta zaktimaya caitanyaprakAzase jJAnasvarUpa hai, apanI tRptirUpa anAkula sthiratAse sukharUpa hai, aura isI prakAra AtmAke rasake AsvAdI koI eka samyagdRSTi nikaTabhavya caturajana haiM, unake cittarUpI pattharake staMbha ( khaMbhe ) meM siddhasvarUpa citrita honese pUjya tathA stuti yogya deva hai / sArAMza - AtmA svabhAvase hI jJAna sukha aura pUjya ina guNoMkara saMhita hai / isase yaha bAta siddha huI, ki sukhake kAraNa jo iMdriyoMke viSaya kahe jAte haiM unase AtmAko sukha nahIM hotA, vaha Apa hI sukhasvabhAvarUpa hai // 68 // isa prakAra atIndriyasukhAdhikAra pUrNa huA / Age pravacanasAraH 79

Page #245
80 kundakundaviracitaH [a0 1, gA0 69prapaJcaH / itaH shubhprinnaamaadhikaarpraarmbhH| athendriyamukhasvarUpavicAramupakramamANastatsAdhanasvarUpamupanyasyati devadajadigurupUjAsu ceva dANammi vA susiilesu| uvavAsAdisu ratto suhovaogappago appA // 69 // devatAyatigurupUjAsu caiva dAne vA suzIlepu / upavAsAdiSu raktaH zubhopayogAtmaka AtmA // 69 // itthaMbhUtaM mAhAtmyaM yasya so'rhan bhaNyate / iti vastustavanarUpeNa namaskAraM kRtavantaH / / 3 // atha tasyaiva bhagavataH siddhAvasthAyAM guNastavanarUpeNa namaskAraM kurvanti ---- taM guNado adhigadaraM avicchidaM maNuvadevapadibhAvaM / / apuNabbhAvaNibaddhaM paNamAmi puNo puNo siddhaM // *4 // paNamAmi namaskaromi puNo puNo punaH punaH / kam / taM siddhaM paramAgamaprasiddhaM siddham / kathaMbhUtam / guNado adhigadaraM avyAbAdhAnantasukhAdiguNairadhikataraM samadhikataraguNam / punarapi kathaMbhUtam / avicchidaM maNuvadevapadibhAvaM yathA pUrvamarhadavasthAyAM manujadevendrAdayaH samavazaraNe samAgatya namaskurvanti tena prabhutvaM bhavati, tadatikrAntatvAdatikrAntamanujadevapatibhAvam / punazca kiM viziSTam / apuNabbhAvaNibaddhaM dravyakSetrAdipaJcaprakArabhavAdvilakSaNazuddhabuddhaikasvabhAvanijAtmopalambhalakSaNo yo'sau mokSastasyAdhInatvAdapunarbhAvanibaddhamiti bhAvaH // 4 // evaM namaskAramukhyatvena gAthAdvayaM gatam / iti gAthASTakena paJcamasthalaM jJAtavyam / evamaSTAdazagAthAbhiH sthalapaJcakena sukhaprapaJcanAmAntarAdhikAro gataH / iti pUrvoktaprakAreNa 'esa surAsura' ityAdi caturdazagAthAbhiH pIThikA gatA, tadanantaraM saptagAthAbhiH sAmAnyasarvajJasiddhiH, tadanantaraM trayastriMzadgAthAbhiH jJAnaprapaJcaH, tadanantaramaSTAdazagAthAbhiH sukhaprapaJca iti samudAyena dvAsaptatigAthAbhirantarAdhikAracatuSTayena zuddhopayogAdhikAraH samAptaH / / iti UvaM paJcaviMzatigAthAparyantaM jJAnakaNThikAcatuSTayAbhidhAno'dhikAraH prArabhyate, tatra paJcaviMzatigAthAmadhye prathamaM tAvacchubhAzubhaviSaye mUDhatvanirAkaraNArtha 'devadajadiguru' ityAdi dazagAthAparyantaM prathamajJAnakaNThikA kathyate / tadanantaramAtmAtmasvarUpaparijJAnaviSaye mUDhatvanirAkaraNArtha 'cattA pAvAraMbha' ityAdi saptagAthAparyantaM dvitIyajJAnakaNThikA, athAnantaraM dravyaguNaparyAyaparijJAnaviSaye mUDhatvanirAkaraNArthaM 'davvAdIesu' ityAdi gAthASaTakaparyantaM tRtIyajJAnakaNThikA / tadanantaraM svaparatatvaparijJAnaviSaye mUDhatvanirAkaraNArthaM 'NANappagaM' ityAdi gAthAdvayena caturthajJAnakaNThikA / iti catuSTayAbhidhAnAdhikAre samudAyapAtanikA / athedAnI prathamajJAnakaNThikAyAM svatantravyAkhyAnena gAthAcatuSTayaM, tadanantaraM puNyaM jIvasya viSayatRSNAmutpAdayatIti kathanarUpeNa gAthAcatuSTayaM, tadanantaramupasaMhAraisa adhikArameM iMdriyajanita sukhakA vicAra kiyA jAvegA, usameM bhI pahale iMdriyasukhakA kAraNa zubhopayogakA svarUpa kahate haiM- [yaH] jo AtmA [ devatAyatigurupUjAsu] deva, yati, tathA gurukI pUjAmeM [ca ] aura [ dAne dAnoM [vA] athavA [suzIleSu ] guNavata, mahAvrata, Adi uttama

Page #246
81 yadAyamAtmA duHkhasya sAdhanIbhUtAM dveSarUpAmindriyArthAnurAgarUpAM cAzubhopayoga bhUmikAmatikramya devaguruyatipUjAdAnazIlopatrAsamItilakSaNaM dharmAnurAgamaGgIkaroti tadendriyasukhasya sAbhUtAM zubhapayoga bhUmikAmadhirUDho'bhilapyeta // 69 // atha zubhopayogasAdhyatvenendriyasukhamAkhyAti-- 70 } pravacanasAraH jutto suNa AdA tiriyo vA mANuso va devo vA / bhUdo tAvadi kAlaM lahadi suhaM iMdiyaM vivihaM // 70 // yuktaH zubhena AtmA tiryagvA mAnuSo vA devo vA / bhUtastAvatkAlaM labhate sukhamaindriyaM vividham // 70 // ayamAtmendriyasukhasAdhanIbhUtasya zubhopayogasya sAmarthyAttadadhiSThAnabhUtAnAM tiryagmAnuSadevatva bhUmikAnAmanyatamAM bhUmikAmavApya yAvatkAlamavatiSThate, tAvatkAlamanekamakAramindriyarUpeNa gAthAdvayaM, iti sthalatrayaparyantaM krameNa vyAkhyAnaM kriyate / tadyathA-atha yadyapi pUrvaM gAthASaTkenendriyasukhasvarUpaM bhaNitaM tathApi punarapi tadeva vistareNa kathayan san tatsAdhakaM zubhopayogaM pratipAdayati, athavA dvitIyapAtanikA---pIThikAyAM yacchubhopayogasvarUpaM sUcitaM tasyedAnImindriyasukhavizeSavicAraprastAve tatsA - kalvena vizeSavivaraNaM karoti--- devadajadigurupUjAsu cetra dANammi vA susIlesu devatAyatigurupUjAsu caiva dAne vA suzIleSu uvavAsAdisu ratto tathaivopavAsAdiSu ca rakta AsaktaH appA jIvaH suhova gappago zubhayogAtmako bhaNyate iti / tathAhi - devatA nirdoSiparamAtmA, indriyajayena zuddhAtmasvarUpaprayatnaparo yatiH, svayaM bhedAbhedaratnatrayArAdhakastadarthinAM bhavyAnAM jinadIkSAdAyako guruH, pUrvoktadevatAyatigurUNAM tatpratibimbAdInAM ca yathAsaMbhavaM dravyabhAvarUpA pUjA, AhArAdicaturvidhadAnaM ca AcArAdikathitazIlavratAni tathaivopavAsA jinaguNasaMpattyAdividhivizeSAzca / eteSu zubhAnuSThAneSu yo'sau rataH dveSarUpe viSayAnurAge cAzubhAnuSThAne virataH, sa jIvaH zubhopayogI bhavatIti sUtrArthaH // 69 // atha pUrvoktazubhopayogena sAdhyamindriyasukhaM kathayati muddeNa jutto AdA yathA nizcayaratnatrayAtmakazuddhopayogena yukto mukto bhUtvA'yaM jIvo'nantakAlamatIndriyasukhaM labhate, tathA pUrvasUtroktalakSaNazubhopayogena yuktaH pariNato'yazIloM (svabhAvoM ) meM, [ upavAsAdiSu ] AhAra Adike tyAgoMmeM [ eva ] nizcayase [ raktaH ] lavalIna hai, [ 'sa' AtmA] vaha jIva [ zubhopayogAtmakaH ] zubhopayogI arthAt zubha pariNAmavAlA hai / bhAvArtha - jo jIva dharmameM anurAga (prIti) rakhate haiM, unheM iMdriyasukhakI sAdhanevAlI zubhapayogarUpI bhUmimeM pravartamAna kahate haiM / / 69 / / Age zubhopayogase iMdriyasukha hotA hai, aisA kahate haiM - [ zubhena yuktaH ] zubhopayogakara sahita [ AtmA ] jIva [ tiryak ] uttama tiryaMca [vA ]. athavA [ mAnuSaH ] uttama manuSya [vA ] athavA [ devaH ] uttama deva [ bhUtaH ] hotA huA [ tAvatkAlaM ] utane kAlataka, arthAt tiryaMca AdikI jitanI sthiti hai, utane samayataka, [ vividhaM ] nAnA prakAra ke [ aindriyaM sukhaM ] iMdriyajanita sukhoMko [ labhate ] pAtA hai / bhAvArtha - yaha jIva zubha prava. 11

Page #247
82 sukhaM samAsAdayatIti // 70 // kundakundaviracitaH athaivamindriyasukhamutkSipya duHkhatve prakSipati sokkhaM sahAvasiddhaM Natthi surANaM pi siddhamuvadese / te dehavedaNA ramaMti visaesa rammesu // 71 // saukhyaM svabhAvasiddhaM nAsti surANAmapi siddhamupadeze / te dehavedanAta ramante viSayeSu ramyeSu // 71 // indriyasukhabhAjaneSu hi pradhAnA divaukasaH, teSAmapi svAbhAvikaM na khalu sukhamasti pratyuta teSAM svAbhAvikaM duHkhamevAvalokyate / yataste paJcendriyAtmakazarIra pizAcapIDayA mAtmA tiriyo vA mANuso va devo vA bhUdo tiryagmanuSyadevarUpo bhUtvA tAvadi kAlaM tAvatkAlaM svakIyAyuHparyantaM lahadi suhaM iMdiyaM vivihaM indriyajaM vividhaM sukhaM labhate iti sUtrAbhiprAyaH // 70 // atha pUrvoktamindriyasukhaM nizcayanayena duHkhamevetyupadizati -- sokkhaM sahAvasiddhaM rAgAdyupAdhirahitaM cidAnandaikasvabhAvenopAdAnakAraNabhUtena siddhamutpannaM yatsvAbhAvikasukhaM tatsvabhAvasiddhaM bhaNyate / tacca Natthi surANaM piAstAM manuSyAdInAM sukhaM devendrAdInAmapi nAsti siddhamubadese iti siddhamupadiSTamupadeze paramAgame / te dehavedaTTA ramaMti visaesu rammesu tathAbhUtasukhAbhAvAtte devAdayo dehavedanArtAH pIDitAH kadarthitAH santo ramante viSayeSu ramyAbhAseSviti / atha vistaraH - adhobhAge saptanarakasthAnIyamahAjagaraprasAritamukhe, koNacatuSke tu krodhamAnamAyAlobhasthAnIyasarpacatuSkaprasAritavadane dehasthAnIya mahAndhakUpe patitaH san kazcit puruSavizeSaH, saMsArasthAnIya mahAraNye midhyAtvAdikumArge naSTaH patitaH san mRtyusthAnIyahastibhayenAyuSkarmasthAnIye sATikavizeSe zukrakRSNapakSasthAnIya zukla kRSNamUSakadvayachedyamAnamUle vyAdhisthAnIyamadhumakSikAveSTite lagnastenaiva hastinA hanyamAne sati viSayasukhasthAnIyamadhubindususvAdena yathA sukhaM manyate, pariNAmoMse tirthaMca, manuSya aura deva, ina tIna gatiyoMmeM utpanna hotA hai, vahA~para apanI apanI kAlakI sthiti taka aneka tarahake iMdriyajanita sukhoMko bhogatA hai // 70 // Age kahate haiM, ki iMdriyajanita sukha yathArthameM duHkha hI haiM - [ surANAmapi ] devoMke bhI [ svabhAvasiddhaM saukhyaM ] AtmAke nija svabhAvase utpanna atIMdriya sukha [ nAsti ] nahIM hai, [ 'iti' ] isaprakAra [ upadeze ] bhaMgavAna paramAgamameM [ siddhaM ] acchI taraha yukti se kahA hai / [ yataH ] kyoMki [ te ] ve deva [ dehavedanAH ] paMcendriyasvarUpa zarIrakI pIr3Ase duHkhI hue [ ramyeSu viSayeSu ] ramaNIka iMdriya viSayoM meM [ ramanti ] krIr3A karate haiM / bhAvArtha- - saba sAMsArika sukhoM meM aNimAdi ATha Rddhi sahita devoMke sukha pradhAna haiM, paraMtu ve yathArtha AtmIka - sukha nahIM haiM, svAbhAvika duHkha hI haiM, kyoMki jaba paMcendriyarUpa pizAca unake zarIrameM pIr3A utpanna karatA hai, taba hI ve deva manojJa viSayoMmeM gira par3ate haiM / arthAt jisa prakAra koI puruSa kisI vastu vizeSase pIr3ita hokara parvatase par3a kara maratA hai, isI prakAra iMdriya - janita duHkhoMse pIr3ita hokara unake viSayoMmeM yaha AtmA ramaNa (mauja ) karatA hai / isaliye indriya [a0 1, gA0 71

Page #248
72) pravacanasAraH paravazA bhRguprapAtasthAnIyAnmanojJaviSayAnabhipatanti // 71 // __ athaivamindriyasukhasya duHkhatAyAM yuktyAvatAritAyAmindriyasukhasAdhanIbhUtapuNyanirvartakazubhopayogasya duHkhasAdhanIbhUtapApanirvartakAzubhopayogavizeSAdavizeSatvamavatArayati NaraNArayatiriyasurA bhajati jadi dehasaMbhavaM dukkhaM / kiha so suho va asuho uvaogo havadi jIvANaM // 72 / / naranArakatiryaksurA bhajanti yadi dehasaMbhavaM duHkham / kathaM sa zubho vA'zubha upayogo bhavati jIvAnAm // 72 // yadi zubhopayogajanyasamudIrNapuNyasaMpadastridazAdayo'zubhopayogajanyaparyAgatapAtakApado vA nArakAdayazca, ubhaye'pi svAbhAvikasukhAbhAvAdavizeSeNa pazcendriyAtmazarIramatyayaM duHkhamevAnubhavanti / tataH paramArthataH zubhAzubhopayogayoH pRthaktvavyavasthA nAvatiSThate / 72 / / atha zubhopayogajanyaM phalavatpuNyaM vizeSeNa dUSaNArthamabhyupagamyotthApayatitathA saMsArasukham / pUrvoktamokSasukhaM tu tadviparItamiti tAtparyam // 71 // atha pUrvoktaprakAreNa zubhopayogasAdhyasyendriyasukhasya nizcayena duHkhatvaM jJAtvA tatsAdhakazubhopayogasyApyazubhopayogena saha samAnatvaM vyavasthApayati--NaraNArayatiriyasurA bhajati jadi dehasaMbhavaM dukkhaM sahajAtIndriyAmUrtasadAnandaikalakSaNaM vAstavasukhameva sukhamalabhamAnAH santo naranArakatiryaksurA yadi cedavizeSeNa pUrvoktaparamArthasukhAdvilakSaNaM paJcendriyAtmakazarIrotpannaM nizcayanayena duHkhameva bhajante sevante kiha so suho va asuho uvaogo havadi jIvANaM vyavahAreNa vizeSe'pi nizcayena sa prasiddhaH zuddhopayogAdvilakSaNaH zubhAzubhopayogaH kathaM bhinnatvaM labhate, na kathamapIti bhAvaH // 72 // evaM svatantragAthAcatuSTayena prathamasthalaM gatam / atha puNyAni devendracakravAjanita sukha duHkharUpa hI haiM / ajJAnabuddhise sukharUpa mAlUma par3ate haiM, eka duHkhake hI sukha aura duHkha ye donoM bheda haiM // 71 // Age iMdriya-sukhakA sAdhaka puNyakA hetu zubhopayoga aura duHkhakA sAdhana pApakA kAraNa azubhopayoga ina donoMmeM samAnapanA dikhAte haiM-[yadi] jo [ naranArakatiryaksurAH] manuSya, nArakI, tithaMca (pazu) tathA deva, ye cAroM gatike jIva [dehasaMbhavaM duHkhaM ] zarIrase utpanna huI pIDAko [bhajanti] bhogate haiM, [tadA] to [jIvAnAM ] jIvoMke [sa upyogH| vaha caitanyarUpa pariNAma [zubhaH] acchA [vA] athavA [azubhaH] burA [kathaM bhavati] kaise ho sakatA hai| bhAvArtha-zubhopayogakA phala devatAoMkI saMpadA hai, aura azubhopayogakA nArakAdikI ApadA hai, paraMtu ina donoM meM AtmIka-sukha nahIM hai, isaliye ina donoM sthAnoMmeM duHkha hI hai| sArAMza yaha hai, ki jo paramArthadRSTi se vicArA jAve, to zubhopayoga aura azubhopayoga donoMmeM kucha bheda nahIM hai / kAryakI samAnatA honese kAraNakI bhI samAnatA hai / / 72 // Age zubhopayogase utpanna hue phalavAn puNyako vizeSapanese duSaNake liye dikhalAkara niSedha karate haiM-[sukhitAH iva] sukhiyoMke samAna [abhiratAH] lavalIna

Page #249
kundakundaviracitaH [a0 1, gA0 73kulisAuhacakkadharA suhovaogappagehiM bhogehiM / dehAdINaM viddhiM kareMti suhidA ivAbhiradA // 73 / / kulizAyudhacakradharAH zubhopayogAtmakaiH bhogaiH| dehAdInAM vRddhiM kurvanti sukhitA ivAbhiratAH // 73 // yato hi zakrAzcakriNazca svecchopagatai gaiH zarIrAdIn puSNantasteSu duSTazoNita iva jalaukaso'tyantamAsaktAH sukhitA iva pratibhAsante / tataH zubhopayogajanyAni phalavanti puNyAnyavalokyante // 73 // athaivamabhyupagatAnAM puNyAnAM duHkhabIjahetutvamudbhAvayati jadi saMti hi puNNANi ya pariNAmasamunbhavANi vivihANi / jaNayaMti visayataNhaM jIvANaM devadaMtANaM / / 74 // yadi santi hi puNyAni ca pariNAmasamudbhavAni vividhAni / janayanti viSayatRSNAM jIvAnAM devatAntAnAm // 74 // yadi nAmaivaM zubhopayogapariNAmakRtasamutpattInyanekapakArANi puNyAni vidyanta ityabhyupadipadaM prayacchanti iti pUrvaM prazaMsAM karoti / kimartham / tatphalAdhAreNAne tRSNotpattirUpaduHkhadarzanArtha devendrAzcakravartinazca kartAraH zubhopayogajanyabhogaiH kRtvA vikurvagArUpega dehaparivArAdInAM vRddhiM kurvanti / kathaMbhUtAH santaH / sukhitA ivAbhiratA AsaktA iti / ayamatrArthaH-yatparamAtizayatRptisamutpAdakaM viSayatRSNAvicchittikArakaM ca svAbhAvikasukhaM tadalabhamAnA duSTazoNite jalayUkA ivAsaktAH sukhAbhAsena dehAdInAM vRddhiM kurvanti / tato jJAyate teSAM svAbhAvikaM sukhaM nAstIti / / 73 // atha puNyAni jIvasya viSayatRSNAmutpAdayantIti pratipAdayati-jadi saMti hi puNNANi ya yadi cennizcayena puNyapAparahitaparamAtmano viparItAni puNyAni santi / punarapi kiMviziSTAni / pariNAmasamubbhavANi nirvikArasvasaMvittivilakSaNazubhapariNAmasamudbhavAni vivihANi svakIyAnantabhedena bahuvidhAni / tadA tAni kiM kurvanti / jaNayaMti hue [kulizAyudhacakradharAH ] vajrAyudhadhArI indra tathA cakravartI Adika [zubhopayogAtmakaiH] zubha upayogase utpanna hue [ bhogeH] bhogoMse [ dehAdInAM] zarIra iMdriyAdikoMkI [vRddhiM ] bar3hatI [kurvanti ] karate haiM / bhAvArtha-yadyapi zubhopayogase iMdra, cakravartI Adi vizeSa phala milate haiM, paraMtu ve iMdrAdika manovAMchita bhogoMse zarIrAdikA poSaNa hI karate haiM, sukhI nahIM haiM, sukhIse dekhanemeM Ate haiN| jaise joMka vikAravAle lohUko bar3I prItise pItI haiM, aura usImeM sukha mAnatI haiM, paraMtu yathArthameM vaha pInA duHkhakA kAraNa hai| isI prakAra ve iMdra vagairaha bhI tRSNAse sukha mAna rahe haiM // 73 / / Age zubhopayogajanita puNyako bhI duHkhakA kAraNa pragaTa dikhalAte haiM-[ yadi] jo [hi] nizcayase [vividhAni] nAnAprakArake [puNyAni] puNya [pariNAmasamudbhavAni] zubhopayogarUpa pariNAmoMse utpanna [ santi ] haiN| [tadA] to ve [ devatAntAnAM] svargavAsI devoMtaka [ jIvAnAM]

Page #250
75] pravacanasAraH gamyate, tadA tAni sudhAzanAnAmapyavadhi kRtA samastasaMsAriNAM viSayatRSNAmavazyameva samutpAdayanti / na khalu tRSNAmantareNa duSTazoNita iva jalUkAnAM samastasaMsAriNAM viSayeSu pravRttiravalokyate, avalokyate ca sA / tato'stu puNyAnAM tRSNAyatanavamabAdhitameva / / 74 // atha puNyasya duHkhabIjavijayamAghoSayati te puNa udiNNataNhA duhidA taNhAhiM visayasokkhANi / icchaMti aNubhavaMti ya AmaraNaM dukkhasaMtattA // 75 // te punarudIrNatRSNAH duHkhitAstRSNAbhirviSayasaukhyAni / icchantyanubhavanti ca AmaraNaM duHkhasaMtaptAH // 75 // atha te punastridazAvasAnAH kRtsnasaMsAriNaH samudIrNatRSNAH puNyanirvatitAbhirapi tRSNAbhiduHkhabIjatayA'tyantaduHkhitAH santo mRgatRSNAbhya ivAmbhAMsi viSayebhyaH saukhyaanybhilssnti| taduHkhasaMtApavegamasahamAnA anubhavanti ca viSayAn jalayakA iva, tAvadyAvat kSayaM yAnti / visayataNhaM janayanti / kAm / viSayatRSNAm / keSAm / jIvANaM devadaMtANaM dRSTazrutAnubhUtabhogAkAGkSArUpanidAnabandhaprabhRtinAnAmanorathahayarUpavikalpajAlarahitaparamasamAdhisamutpannasukhAmRtarUpAM sarvAtmapradezeSu paramAhlAdotpattibhUtAmekAkAraparamasamarasIbhAvarUpAM viSayAkAGkSAgnijanitaparamadAhavinAzikAM svarUpatRptimalabhamAnAnAM devendraprabhRtibahirmukhasaMsArijIvAnAmiti / idamatra tAtparyam-yadi tathAvidhA viSayatRSNA nAsti tarhi duSTazoNite jalayUkA iva kathaM te viSayeSu pravRttiM kurvanti / kurvanti cet puNyAni tRSNotpAdakatvena duHkhakAraNAni iti jJAyante / / 74 // atha puNyAni duHkhakAraNAnIti pUrvoktamevArtha vizeSeNa samarthayatite puNa udiNNataNhA sahajazuddhAtmatRpterabhAvAtte nikhilasaMsArijIvAH punarudIrNatRSNAH santaH duhidA taNhAhiM svasaMvittisamutpannapAramArthikasukhAbhAvAtpUrvoktatRSNAbhirduHkhitAH santaH / kiM kurvanti / visayasokkhANi icchaMti nirviSayaparamAtmasukhAdvilakSaNAni viSayasukhAni icchanti / na kevalamicchanti aNusaba saMsArI jIvoMke [viSayatRSNAM] viSayoMkI atyaMta abhilASAko [janayanti ] utpanna karate haiN| bhAvArtha-yadi zubhopayogase aneka taraha ke puNya utpanna hote haiM, to bhale hI utpanna hovo, kucha vizeSatA nahIM hai, kyoMki ve puNya devatAoMse lekara saba saMsArI jIvoMko tRSNA upajAte haiM, aura jahA~ tRSNA haiM, vahA~ hI duHkha hai, kyoMki tRSNAke vinA indriyoMke rUpAdi viSayoMmeM pravRtti hI nahIM hotii| jaise joMka (jalakA jaMtuvizeSa ) tRSNAke vinA vikArayukta (kharAba ) rudhirakA pAna nahIM karatI, isI prakAra saMsArI jIvoMkI viSayoMmeM pravRtti tRSNAke vinA nahIM hotI / isa kAraNa puNya tRSNAkA ghara hai // 74 // Age puNyako duHkhakA bIja pragaTa karate haiM--[punaH] usake bAda [ udIrNatRSNAH ] uThI hai, tRSNA jinake tathA [tRSNAbhiH duHkhitA] atyaMta abhilASAse pIr3ita aura [duHkhasaMtaptAH ] duHkhose taptAyamAna [ te ] ve devoM paryaMta saba saMsArI jIva [viSayasaukhyAni] iMdriyoMke viSayoMse utpanna sukhoMko [AmaraNaM] maraNa paryaMta [icchanti ] cAhate haiM, [ca] aura

Page #251
k kundakundaviracitaH [a0 1, gA0 76 yathA hi jalayukAstRSNAvIjena vijayamAnena duHkhAGkareNa kramataH samAkramyamANA duSTakIlAlamabhilaSantyastadevAnubhavantyazva pralayAt klizyante / evamamI api puNyazAlinaH pApazAlina iva tRSNAvIjena vijayamAnena duHkhAGkareNa kramataH samAkramyamANA viSayAnabhilaSantastAnevAnubhavantazca pralayAt klizyante / ataH puNyAni sukhAbhAsasya duHkhasyaiva sAdhanAni syuH // 75 // atha punarapi puNyajanyasyendriyasukhasya bahudhA duHkhatvamuddayotayati -- saparaM bAdhAsahiyaM vicchiNNaM baMdhakAraNaM visamaM / jaM iMdiyehiM laddhaM taM sokkhaM dukkhameva tahA // 76 // paraM bAdhAsahitaM vicchinnaM bandhakAraNaM viSamam / yadindriyairlabdhaM tatsaukhyaM duHkhameva tathA // 76 // saparatvAt bAdhAsahitatvAt vicchinnatvAt bandhakAraNatvAt viSamatvAcca puNyajanyamapIndriyasukhaM duHkhameva syAt / saparaM hi sat parapratyayatvAt parAdhInatayA, bAdhAsahitaM hi sadazanodanyAdibhavaMti ya anubhavanti ca / kiM paryantam | AmaraNaM maraNaparyantam / kathaMbhUtA / dukkha saMtattA duHkhasaMtaptA iti / ayamatrArthaH--yathA tRSNodrekeNa preritAH jalaukasaH kIlAlamabhilaSantyastadevAnubhavantyazvAmaraNaM duHkhitA bhavanti tathA nijazuddhAtmasaMvittiparAGmukhA jIvA api mRgatRSNAmyo'mbhAMsIva viSayAnabhilaSantastathaivAnubhavantazcAmaraNaM duHkhitA bhavanti / tata etadAyAtaM tRSNAtaGkotpAdakatvena puNyAni vastuto duHkhakAraNAni iti // 75 // atha punarapi puNyotpannasyendriyasukhasya bahudhA duHkhatvaM prakAzayati - saparaM saha paradravyApekSayA vartate saparaM bhavatIndriyasukhaM, pAramArthikasukhaM, tu paradravyanirapekSatvAdAtmAdhInaM bhavati / bAdhAsahiyaM tIvrakSudhAtRSNAdyanekabAdhAsahitatvAdvAdhAsahitamindriyasukhaM nijAtmasukhaM tu pUrvoktasamastabAdhArahitatvAdavyAbAdham / vicchiSNaM pratipakSabhUtA sAtodayena sahitvAdvicchinnaM sAntaritaM bhavatIndriyasukhaM, atIndriyasukhaM [ anubhavanti ] bhogate haiM / bhAvArtha - mRga-tRSNAse jalakI abhilASAkI nAIM saMsArI jIva puNyajanita tRSNAoMmeM sukha cAhate haiM / usa tRSNAse utpanna hue duHkha saMtApako saha nahIM sakate haiM, isaliye bAraMbAra viSayoMko maraNa paryaMta bhogate haiM / jaise joMka vikAravAle khUnako tRSNAvaza kramase tabataka pItI hai, jabataka ki nAzako prApta nahIM hotI, isI prakAra pApI jIvoMkI taraha ye puNyavanta bhI tRSNAbIja se bar3he hue duHkharUpa aMkurake vaza kramase viSayoMko cAhate haiM, bArambAra bhogate haiM; aura klezayukta hote haiM, jabataka ki mara nahIM jAte / isaliye puNya sukhAbhAsarUpa duHkhake kAraNa haiM; saba prakArase tyAgane yogya haiM || 75 / / Age phira bhI puNyajanita iMdriya sukhoM ko bahuta prakArase duHkharUpa kahate haiM-- [ yat ] jo [ indriyaiH ] pA~ca iMdriyoMse [ labdhaM ] prApta huA [ saukhyaM ] sukha hai, [ tat ] so [ tathA ] aise sukhakI taraha [ duHkhameva ] duHkharUpa hI hai, kyoMki jo sukha [ saparaM ] parIdhIna hai, [ bAdhAsahitaM ] kSudhA, tRSAdi bAdhA yukta hai, [ vicchinnaM ] asAtAke udayase vinAza honevAlA hai, [ bandhakAraNaM ] karmabaMdhakA kAraNa hai, kyoMki jahA~ iMdriyasukha hotA hai, vahA~ avazya rAgAdika

Page #252
77] pravacanasAraH bhistRSNAvyaktibhirupetakhAt atyantAkulatayA, vicchinnaM hi sadasavedyodayamacyAvitasadvadyodayapravRttatayA'nubhavavAdudbhUtavipakSatayA, bandhakAraNa hi sadviSayopabhogamArgAnulagnarAgAdidoSasenAnusArasaMgacchamAnaghanakarmapAMsupaTalatvAdudakaMduHsahatayA, viSamaM hi sadabhivRddhiparihANipariNatavAdatyantavisaMsthulatayA ca duHkhameva bhavati / athaivaM puNyamapi pApavaduHkhasAdhanamAyAtam // 76 // atha puNyapApayoravizeSatvaM nizcinvanupasaMharati Na hi maNNadi jo evaM Natthi viseso tti puNNapAvANaM / hiMDadi ghoramapAraM saMsAraM mohasaMchaNNo // 77 // na hi manyate ya evaM nAsti vizeSa iti punnypaapyoH| hiNDati ghoramapAraM saMsAraM mohasaMchannaH // 77 // evamuktakrameNa zubhAzubhopayogadvaitamiva sukhaduHkhadvaitamiva ca na khalu paramArthataH puNyapApadvaitamavatiSThate, ubhayatrApyanAtmadharmakhAvizeSatvAt / yastu punaranayoH kalyANakAlAyasanigalayotu pratipakSabhUtAsAtodayAbhAvAnnirantaram / baMdhakAraNaM dRSTAzrutAnubhUtabhogAkAGkSAprabhRtyanekApadhyAnavazena bhAvinarakAdiduHkhotpAdakakarmabandhotpAdakatvAdvandhakAraNamindriyasukhaM, atIndriyasukhaM tu sarvApadhyAnarahitatvAdabandhakAraNam / visamaM vigataH zamaH paramopazamo yatra tadviSamamatRptikaraM hAnivRddhisahitatvAdvA viSamaM, atIndriyasukhaM tu paramatRptikaraM hAnivRddhirahitam / jaM iMdiyehi laddhaM taM sokkhaM dukkhameva tahA yadindriyailabdhaM saMsArasukhaM tatsukhaM yathA pUrvoktapaJcavizeSaNaviziSTaM bhavati tathaiva duHkhamevetyabhiprAyaH // 76 // evaM puNyAni jIvasya tRSNotpAdakatvena duHkhakAraNAni bhavantIti kathanarUpeNa dvitIyasthale gAthAcatuSTayaM gatam / atha nizcayena puNyapApayorvizeSo nAstIti kathayan puNyapApayoAkhyAnamupasaMharati-Na hi maNNadi jo evaM na hi manyate ya evam / kim / Natthi viseso tti puNNapAvANaM puNyapApayornizcayena vizeSo nAsti / sa kiM karoti / hiMDadi ghoramapAraM saMsAraM hiNDati bhramati / kam / saMsAram / kathaMbhUtam / doSoMkI senA hotI hai / usIke anusAra avazya karma-dhUli lagatI hai / aura vaha sukha [viSamaM] viSama arthAt caMcalapanese hAni vRddhirUpa hai| bhAvArtha-sAMsArika sukha aura duHkha vAstavameM donoM eka hI haiM kyoMki jisa prakAra sukha parAdhIna, bAdhA sahita, vinAzIka, baMdhakAraka tathA viSama ina pA~ca vizeSaNoMse yukta hai, usI prakAra duHkha bhI parAdhIna Adi vizeSaNoM sahita hai, aura isa sukhakA kAraNa puNya bhI pApakI taraha duHkhakA kAraNa hai / isI kAraNa sukha duHkhakI nAIM puNya pApameM bhI koI bheda nahIM hai, // 76 // Age puNya pApameM koI bheda nahIM hai, aisA nizcaya karake isa kathanakA saMkoca karate haiM[puNyapApayo] puNya aura pApa ina donoMmeM [vizeSaH] bheda [nAsti] nahIM hai, [iti aisA [evaM] isa prakAra [ yaH] jo puruSa [na hi ] nahIM [manyate ] mAnatA hai, [ 'sa'] vaha [ mohasaMchannaH] mohase AcchAdita hotA huA [ghoraM] bhayAnaka aura [apAraM] jisakA pAra nahIM [saMsAraM ] aise saMsArameM [hiNDati] bhramaNa karatA hai| bhAvArtha-jaise nityase zubha aura

Page #253
88 kundakundaviracitaH [a0 1, gA0 78rivAhaGkArika vizeSamabhimanyamAno'hamindrapadAdisaMpadA nidAnamiti nirbharataraM dharmAnurAgamavalambate sa khalUparaktacittabhittitayA tiraskRtazuddhopayogazaktirAsaMsAraM zArIraM duHkhamevAnubhavati // 77 // ____ athaivamavadhAritazubhAzubhopayogAvizeSaH samastamapi rAgadveSadvaitamapahAsayanazeSaduHkhakSayAya sunizcitamanAH zuddhopayogamadhivasati evaM vididattho jo davvelu Na rAgamedi dosaM vaa| uvaogavisuddho so khavedi dehunbhavaM dukkhaM // 78 // evaM viditArthoM yo dravyeSu na rAgameti dveSaM vA / upayogavizuddhaH saHkSapayati dehodbhavaM duHkham // 78 // yo hi nAma zubhAnAmazubhAnAM ca bhAvAnAmavizeSadarzanena samyakaparicchinnavastusvarUpaH svaparavibhAgAvasthiteSu samagreSu sasamagraparyAyeSu dravyeSu rAgaM dveSaM cAzeSameva parivarjayati ghoram apAraM cAbhavyApekSayA / kathaMbhUtaH / mohasaMchaNNo mohapracchAdita iti / tathAhi-dravyapuNyapApayorvyavahAreNa bhedaH, bhAvapuNyapApayostatphalabhUtasukhaduHkhayozcAzuddhanizcayena bhedaH, zuddhanizcayena tu zuddhAtmano'bhinnatvA do nAsti / evaM zuddhanayena puNyapApayorabhedaM yo'sau na manyate sa devendracakravartibaladevavAsudevakAmadevAdipadanimitta nidAnabandhena puNyamicchannirmohazuddhAtmatattvaviparItadarzanacAritramohapracchAditaH suvarNalohanigaDadvayasamAnapuNyapApadvayabaddhaH san saMsArarahitazuddhAtmano viparIta saMsAraM bhramatItyarthaH / / 77|| athaivaM zubhAzubhayoH samAnatvaparijJAnena nizcitazuddhAtmatattvaH san duHkhakSayAya zuddhopayogAnuSThAnaM svIkaroti-evaM vididattho jo evaM cidAnandaikasvabhAvaM paramAtmatattvamevopAdeyamanyadazeSa heyamiti heyopAdeyaparijJAnena viditArthatattvo bhUtvA yaH davvesuNa rAgamedi dosa vA nijazuddhAtmadravyAdanyeSu zubhAzubhasarvadravyeSu rAgaM dveSaM vA na azubhameM bheda nahIM hai, tathA sukha duHkhameM bheda nahIM hai, isI prakAra yathArtha dRSTise puNya pApameM bhI bheda nahIM hai / donoMmeM Atma-dharmakA abhAva hai / jo koI puruSa ahaMkAra buddhise puNya aura pApameM bheda mAnatA hai, tathA sone lohekI ber3iyoMke samAna ahamiMdra, indra, cakravartI Adi saMpadAoMke kAraNa acchI tarahase dharmAnurAgakA avalambana karatA (sahAyatA letA ) hai, vaha puruSa sarAga bhAvoM dvArA zuddhopayoga zaktise rahita huA jabataka saMsArameM hai, tabataka zarIrAdi saMbaMdhI duHkhoMkA bhoganevAlA hotA hai // 77 // Age kahate haiM, ki jo puruSa zubha azubhopayogameM ekatA mAnakara samasta rAga dveSoMko dUra karatA hai, vaha saMpUrNa duHoMke nAza honeke nimitta nizcala citta hokara zuddhopayogako aMgIkAra karatA hai-[evaM ] isa prakAra [viditArthaH] padArthake svarUpako jAnanevAlA [yaH] jo puruSa [dravyeSu] paradravyoMmeM [rAgaM] prIti bhAva [vA] athavA [ dveSaM ] dveSa bhAvako [na] nahIM [eti ] prApta hotA hai, [saH] vaha [upayogavizuddhaH] upayogase nirmala arthAt zuddhopayogI huA [ dehodbhavaM duHkhaM ] zarIrase utpanna hue duHkhako [kSapayati ] naSTa karatA hai| bhAvArtha-jo puruSa zubha (puNyarUpa) tathA azubha

Page #254
79] 89 sa kilaikAntenopayogavizuddhatayA parityaktaparadravyAlambano'gnirivAyaHpiNDAdananuSThitAyaH sAraH pracaNDaghanaghAtasthAnIyaM zArIraM duHkhaM kSapayati, tato mamAyamevaikaH zaraNaM zuddhopayogaH // 78 // atha yadi sarvasAvadyayogamatItya caritramupasthito'pi zubhopayogAnuvRttitrazatayA mohAbhonmUlayAmi tataH kuto me zuddhAtmalAbha iti sarvArambheNottiSThate cattA pAvAraMbhaM samuTThido vA suhammi cariyamhi / Na jahadi jadi mohAdI Na lahadi so appagaM suddhaM // 79 // tyaktvA pApArambhaM samutthito vA zubhe caritre / na jahAti yadi mohAdInna labhate sa AtmakaM zuddham // 79 // yaH khalu samastasAvadyayogapratyAkhyAnalakSaNaM paramasAmAyikaM nAma cAritraM pratijJAyApi zubhopayogacyATakAbhisArikayaivAbhisAryamANo na mohavAhinIvidheyatAmavakirati sa kila gacchati uvaogavisruddho so rAgAdirahitazuddhAtmAnubhUtilakSaNena zuddhopayogena vizuddhaH san sa khavedi dehubbhavaM dukkhaM taptalohapiNDasthAnIyadehAdudbhavaM, anAkulatvalakSaNapAramArthikasukhAdvilakSaNaM paramAkulatvotpAdakaM lohapiNDarahito'gniriva ghanaghAtaparaMparAsthAnIya deharahito bhUtvA zArIraM duHkhaM kSapayatItyabhiprAyaH // 78 // evamupasaMhArarUpeNa tRtIyasthale gAthAdvayaM gatam / iti zubhAzubhamUDhatvanirAsArthaM gAthAdazakaparyantaM sthalatrayasamudAyena prathamajJAnakaNThikA samAptA / atha zubhAzubhopayoganivRttilakSaNazuddhopayogena mokSo bhavatIti pUrvasUtre bhaNitam / atra tu dvitIyajJAnakaNThikAprArambhe zuddhopayogAbhAve zuddhAtmAnaM na labhate iti tamevArthaM vyatirekarUpeNa dRDhayati - cattA pAvAraMbhaM pUrvaM gRhavAsAdirUpaM pApArambhaM tyaktvA samuTThido vA suhammi cariyamhi samyagupasthito vA punaH / ka / zubhacaritre / Na jahadi jadi mohAdI na tyajati yadi cenmoharAgadveSAn Na lahadi so appagaM suddhaM na labhate sa AtmAnaM zuddhamiti / ito vistaraH -- ko'pi mokSArthI bhAvoMko ekarUpa jAnakara apane svarUpameM sthira hoke paradravyoMmeM rAga dveSa bhAva chor3a detA hai, vaha puruSa, zarIra saMbaMdhI duHkhoMkA nAza karatA hai / jaise - loha - piMDameM praveza nahIM kI huI agni ghanakI coTa nahIM sahatI hai, usI prakAra zuddhopayogI duHkhako nahIM sahatA hai / isaliye AcArya kahate haiM, ki mujhako eka zuddhopayogI hI zaraNa prApta hoo, jisase ki duHsvasvarUpa saMsArakA abhAva hove || 78 || Age kahate haiM, ki maiM samasta pApayogoMko chor3akara cAritrako prApta huA hU~, yadi maiM zubhopayogake vaza hokara mohako dUra na karU~gA, to mere zuddhAtmakA lAbha kahA~se hogA ? isaliye mohake nAza karaneko udyamI hU~ / - [ pApArambhaM ] pApakA kAraNa AraMbhako [ tyaktvA ] chor3akara [vA ] athavA [ zubhe carite] zubha AcaraNameM [ samutthitaH ] pravartatA huA ['yaH' ] jo puruSa [ yadi ] yadi [ mohAdIn ] moha, rAga, dveSAdikoMko [na jahAti ] nahIM chor3atA hai, [ 'tadA' ] to [ saH ] vaha puruSa [ zuddhaM AtmakaM ] zuddha arthAt karma-kalaMka rahita zuddha jIvadravyako [ na labhate ] nahIM pAtA / bhAvArtha jo puruSa saba pApa kriyAoMko chor3akara parama sAmAyika nAma cAritrakI pratijJA karake prava. 12 pravacanasAraH

Page #255
kundakundaviracitaH [a0 1, gA0 79 samAsannamahAduHkhasaMkaTaH kathamAtmAnamaviplutaM labhate / ato mayA mohavAhinIvijayAya baddhA kakSeyam // 79 // atha kathaM mayA vijetavyA mohavAhinItyupAyamAlocayati 90 paramopekSAlakSaNaM paramasAmAyikaM pUrvaM pratijJAya pazvAdviSayasukhasAdhakazubhopayogapariNatyA mohitAntaraGgaH san nirvikalpasamAdhilakSaNapUrvoktasAmAyikacAritrAbhAve sati nirmohazuddhAtmatattvapratipakSabhUtAn mohAdInna tyajati yadi cettarhi jinasiddhasadRzaM nijazuddhAtmAnaM na labhata iti sUtrArthaH // 79 // atha zuddhopayogAbhAve yAdRzaM jinasiddhasvarUpaM na labhate tameva kathayati tavasaMjamappasiddho suddho saggApavaragakaro / amarAsuriMdamahido devo so loyasiharattho / / 5 // * tavasaMjamapasiddho samastarAgAdiparabhAvecchAtyAgena svasvarUpe pratapanaM vijayanaM tapaH, bahiraGgendriyaprANasaMyamabalena svazuddhAtmani saMyamanAtsamarasIbhAvena pariNamanaM saMyamaH, tAbhyAM prasiddho jAtastapaH saMyamaprasiddhaH, suddho kSudhAdyaSTAdazadoSarahitaH saggApavaggamaggakaro svargaH prasiddhaH kevalajJAnAdyanantacatuSTayalakSaNo'pavargo mokSastayormArgaM karotyupadizati svargApavargamArgakaraH, amarAsuriMdamahido tatpadAbhilASibhiramarAsurendrairmahitaH pUjito'marAsurendramahitaH devo so sa evaM guNaviziSTo'rhan devo bhavati / loyasiharattho sa eva bhagavAn lokAgrazikharasthaH san siddho bhavatIti jinasiddhasvarUpaM jJAtavyam || 5 || atha tamitthaMbhUtaM nirdoSaparamAtmAnaM ye zraddadhati manyante te'kSayasukhaM labhanta iti prajJApayati taM devadevadevaM jadivaravasahaM guruM tiloyassa / paNamaMta je maNussA te sokkhaM akkhayaM jaMti // * 6 // taM devadevadevaM devadevAH saudharmendraprabhRtayasteSAM deva ArAdhyo devadevadevastaM devadevadevaM, jadivaravasahaM jitendriyatvena nijazuddhAtmani yatnaparAste yatayasteSAM varA gaNadharadevAdayastebhyo'pi vRSabhaH pradhAno yativaravRSabhastaM yativaravRSabhaM guruM tiloyassa anantajJAnAdiguruguNaistrailokyasyApi gurustaM trilokaguruM paNamaMti je maNussA tamitthaMbhUta bhagavantaM ye manuSyAdayo dravyabhAvanamaskArAbhyAM praNamantyArAdhayanti te sokkhaM akkhayaM jaMti te tadArAdhanAphalena paraMparayA'kSayAnantasaukhyaM yAnti labhanta iti sUtrArthaH // 6 // athacattA pAvAraMbha' ityAdi sUtreNa yaduktaM zuddhopayogAbhAve mohAdivinAzo na bhavati, mohAdivinAzAbhAvena zuddhAtmalAbho na bhavati tadarthamevedAnImupAyaM samAlocayati -- jo jANadi arahaMtaM yaH kartA jAnAti / kam / arhantam / kaiH kRtvA / davtrattaguNattapajjayattehiM dravyatvaguNatvaparyAyatvaiH so jANadi appANaM sa puruSo'rhatparijJAnAtpazcAdAtmAnaM jAnAti moho khalu jAdi tassa layaM tata AtmaparijJAnAttasya moho darzanamoho layaM vinAzaM zubhapayoga kriyArUpa moha ThagakI khoTI strIke vazameM hojAtA hai, vaha mohakI senAko nahIM jIta sakatA, aura usake samIpa aneka duHkha saMkaTa haiM, isaliye nirmala AtmAko nahIM pAtA / isI kAraNa maiMne mohasenAke jItaneko kamara bA~dhI hai // 79 // Age mujhase mohakI senA kaise jItI jAve, aise upAyakA

Page #256
80 ] pravacanasAraH jo jANadi arahaMtaM davvattaguNattapajjayatterhi / so jANadi appANaM moho khalu jAdi tassa layaM // 80 // yo jAnAtyarhantaM dravyattraguNatvaparyayataiH / sa jAnAtyAtmAnaM mohaH khalu yAti tasya layam // 80 // 1 yo hi nAmArhantaM dravyatvaguNatvaparyayatvaiH paricchinatti sa khalvAtmAnaM paricchinatti, ubhayorapi nizcayenAvizeSAt / arhato'pi pAkakASThAgatakArtasvarasyeva parispaSTamAtmarUpaM, tatastatparicchede sarvAtmaparicchedaH / tatrAnvayo dravyaM, anvayavizeSaNaM guNaH, anvayavyatirekAH paryAyAH / tatra bhagavatyarhati sarvato vizuddhe tribhUmikamapi svamanasA samayamutpazyanti / yazcetano'yamityanvayastadravyaM, yaccAnvayAzritaM caitanyamiti vizeSaNaM sa guNaH, ye caikasamayamAtrAvadhRtakAlaparimANatayA parasparaparAvRttA anvayavyatirekAste paryAyAzcidvivartanagranthaya iti yAvat / athaivamasya trikAlamapyekakAlamAkalayato muktAphalAnIva pralambe mAlambe cidvivacetana eva saMkSipya vizeSaNavizeSyatvavAsanAntardhAnAddhavalimAnamiva prAlambe cetana eva caitanyamantarhitaM vidhAya kSayaM yAtIti / tadyathA - kevalajJAnAdayo vizeSaguNA, astitvAdayaH sAmAnyaguNAH, paramaudArikazarIrAkAreNa yadAtmapradezAnAmavasthAnaM sa vyaJjanaparyAyaH, agurulaghukaguNaSaDvRddhihAnirUpeNa pratikSaNaM pravartamAnA artha paryAyAH, paryAdhArabhUtamamUrtama saMkhyAtapradezaM zuddhacaitanyAnvayarUpaM dravyaM ceti, itthaMbhUtaM dravyaguNaparyAyasvarUpaM pUrvamarhadAbhidhAne paramAtmani jJAtvA pazcAnnizvayanayena tadevAgamasArapadabhUtayA'dhyAtmabhASayA nijazuddhAtmabhAvanAbhimukharUpeNa savikalpasvasaMvedajJAnena tathaivAgamabhASayAdhaH pravRttikaraNAnivRttikaraNasaMjJadarzanavicAra karate haiM---[ yaH ] jo puruSa [ dravyatvaguNatvaparyayatvaiH ] dravya guNa paryAyoMse [ arhantaM ] pUjya vItarAgadevako [ jAnAti ] jAnatA hai, [ saH ] vaha puruSa [ AtmAnaM ] apane svarUpako [ jAnAti ] jAnatA hai / aura [ khalu ] nizvayakara [ tasya ] usIkA [ mohaH ] mohakarma [ layaM ] [ ] prApta hotA hai / bhAvArtha-jaise pichalI A~cakA pakAyA huA sonA nirmala hotA hai, usI prakAra arahaMtakA svarUpa hai, aura nizcayakara jaisA arahaMtakA svarUpa hai, vaisA hI AtmAkA zuddha svarUpa hai / isaliye arhatake jAnanese AtmA jAnA jAtA hai | guNaparyAyoMke AdhArako dravya kahate haiM, tathA dravyake jJAnAdika vizeSaNoMko guNa kahate haiM, aura eka samaya mAtra kAlake pramANase caitanyAdike pariNati bhedoMko paryAya kahate haiM / prathama hI arahaMtake dravya, guNa, paryAya apane manameM avadhAraNa kare, pIche Apako ina guNaparyAyoMse jAne, aura usake bAda nija svarUpako abhedarUpa anubhave / isa AtmAke trikAla saMbaMdhI paryAya eka kAlameM anubhavana kare / jaise hArameM motI poye jAte haiM, vahA~ bheda nahIM karate haiM, taise hI AtmAmeM citparyAyakA abheda kare, jaise hArameM ujjvala guNakA bheda nahIM karate haiM, taise hI AtmAmeM cetanA guNako gopana kare, jaise pahiranevAlA puruSa abhedarUpa hArakI zobhAke sukhako vedatA hai, vaise hI kevalajJAnase abhedarUpa AtmIka sukhako vede / aisI avasthAke honepara agale agale samayoM meM 1 91

Page #257
kundakundaviracitaH 92 kevalaM prAlambamiva kevalamAtmAnaM paricchindatastaduttarottarakSaNakSIyamAnakartRkarmakriyAvibhAgatayA niHkriyaM cinmAtraM bhAvamadhigatasya jAtasya maNerivAkampa vRttanirmalAlokasyAvazyameva nirAzrayatayA mohatamaH pralIyate / yadyevaM labdho mayA mohavAhinIvijayopAyaH // 80 // athaivaM prAptacintAmaNerapi me pramAdo dasyuriti jAgarti jIvo vavagamoho uvalo taccamappaNo sammaM / jahadi jadi rAgadose so appANaM lahadi suddhaM // 81 // jIvo vyapagatamoha upalabdhavAMstattvamAtmanaH samyak / jahAti yadi rAgadveSau sa AtmAnaM labhate zuddham // 81 // evamupavarNitasvarUpeNopAyena mohamapasAryApi samyagAtmatattvamupalabhyApi yadi nAma rAgadveSau nirmUlayati tadA zuddhamAtmAnamanubhavati / yadi punaH punarapi tAvanuvartete tadA pramAdamohakSapaNasamarthapariNAma vizeSabalena pazcAdAtmani yojayati / tadanantaramavikalpasvarUpe prApte, yathA paryAyasthAnIyamuktAphalAni guNasthAnIyaM dhavalatvaM cAbhedanayena hAra eva tathA pUrvoktadravyaguNaparyAyA abhedanayenAtmaiveti bhAvayato darzanamohAndhakAraH pralIyate / iti bhAvArthaH // 80 // atha pramAdotpAdakacAritramohasaMjJacauro'stIti matvA''ta parijJAnAdupalabdhasya zuddhAtmacintAmaNeH rakSaNArthaM jAgatati kathayati -- jIvo jIvaH kartA / kiMviziSTaH / vatragadamoho zuddhAtmatatvarucipratibandhakavinAzitadarzanamoha | punarapi kiMviziSTaH / uvaladdho upalabdhavAn jJAtavAn / kim / tacca paramAnandaikasvabhAvAtmatattvam / kasya saMbandhi | appaNo nijshuddhaatmnH| katham / sammaM samyak saMzayAdirahitatvena jahadi jadi rAgadose zuddhAtmAnubhUtilakSaNavItarAgacAritrapratibandhakau cAritramohasaMjJau rAgadveSau yadi tyajati so appANaM lahadi suddhaM sa evabhedaratnatrayapariNato jIvaH zuddhabudvaikasvabhAvamAtmAnaM labhate mukto bhavatIti / kiMca pUrvaM jJAnakaNThikAyAM ' uvaogavisuddho so khavedi dehubbhavaM dukkha' ityuktam, atra tu 'caya ( jaha )di jadi rAgadose so appANaM kartA, karma, kriyAkA bheda kSINa hotA hai, tabhI kriyA rahita caitanya svabhAvako prApta hotA hai / jaise cokhe (khare) ratnakA akaMpa nirmala prakAza hai, taise hI caitanya prakAza jaba nirmala nizcala hotA hai, taba Azraya vinA moharUpI aMdhakArakA avazya hI nAza hotA hai| AcArya mahArAja kahate haiM, jo isa bhAMti svarUpakI prApti hotI hai, to maiMne mohakI senAke jItanekA upAya pAyA // 80 // Age kahate haiM, ki yadya maiMne svarUpa-ciMtAmaNi pAyA hai, to bhI pramAdarUpa cora abhI maujUda hai, isaliye sAvadhAna hokara maiM jAgatA hU~ - [ vyapagatamoha : ] jisase moha dUra ho gayA hai, aisA [ jIvaH ] AtmA [ AtmanaH] AtmAkA [ samyak tattvaM ] yathArtha svarUpa [ upalabdhavAn ] prApta karatA huA [ yadi ] jo [ rAgadveSau ] rAga dveSarUpa pramAda bhAva [ jahAti ] tyAga deve, [ tadA ] to [ saH ] vaha jIva [ zuddhaM AtmAnaM ] nirmala nija svarUpako [ labhate ] prApta hove / bhAvArtha - jo koI bhavyajIva pUrva kahe hue upAyase mohakA nAza kare, Atma-tattvarUpa ciMtAmaNi -ratnako pAve, aura pAneke pazcAt rAga [ a0 1, gA0 81

Page #258
82] pravacanasAraH tantratayA luNThitazuddhAtmatattvopalambhacintArano'ntastAmyati / ato mayA rAgadveSaniSedhAyAtyantaM jAgaritavyam // 81 // athAyamevaiko bhagavadbhiH svayamanubhUyopadarzito niHzreyasaH pAramArthikaH panthA iti mati vyavasthApayati savve vi ya arahaMtA teNa vidhANeNa khavidakammaMsA / kiccA tadhovadesaM NivAdA te Namo tesiM // 82 // sarve'pi cAhantastena vidhAnena ksspitkrmaashaaH|| kRtvA tathopadezaM nitAste namastebhyaH // 82 // yataH khalbatItakAlAnubhUtakramapravRttayaH samastA api bhagavantastIrthakarAH prakArAntarasyAsaMbhavAdasaMbhAvitadvaitenAmunavaikena prakAreNa kSapaNaM karmAzAnAM svayamanubhUya, paramAptatayA pareSAmapyAyatyAmidAnItve vA mumukSUNAM tathaiva tadupadizya niHshreysmdhyaashritaaH| tato nAnyadvartmalahadi suddhaM' iti bhaNitam , ubhayatra mokSo'sti / ko vizeSaH / pratyuttaramAha-tatra zubhAzubhayonizcayena samAnatvaM jJAtvA pazcAcchuddhe zubharahite nijasvarUpe sthitvA mokSaM labhate, tena kAraNena zubhAzubhamUDhatvanirAsArtha jJAnakaNThikA bhaNyate / atra tu dravyaguNaparyAyairAptasvarUpaM jJAtvA pazcAttadrUpe svazuddhAtmani sthitvA mokSaM prApnoti, tataH kAraNAdiyamAptAtmamUDhatvanirAsArtha jJAnakaNThikA ityetAvAn vizeSaH // 81 // atha pUrva dravyaguNaparyAyairAptasvarUpaM vijJAya pazcAttathAbhUte svAtmani sthitvA sarve'pyarhanto mokSaM gatA iti svamanasi nizcayaM karoti-savve vi ya arahaMtA sarve'pi cAhantaH teNa vidhANeNa dravyaguNaparyAyaiH pUrvamahatparijJAnAtpazcAttathAbhUtasvAtmAvasthAnarUpeNa tena pUrvoktaprakAreNa khavidakammaMsA kSapitakarmAMzA vinAzitakarmabhedA bhUtvA kiccA tadhovadesa aho bhavyA ayameva nizcayaratnatrayAtmakazuddhAtmopalambhalakSaNo mokSamArgo nAnya ityupadezaM kRtvA NivvAdA nirvRtA akSayAnantasukhena tRptA jAtAH, te te bhagavantaH / Namo tesiM evaM dveSa rUpa pramAdake vaza na hove, to zuddhAtmAkA anubhava kara sake, aura yadi rAga dveSake vazIbhUta hove, to pramAdarUpa corase zuddhAtma anubhavarUpa ciMtAmaNi-ratnako luTAke pIthe aMtaHkaraNameM (cittameM ) atyaMta duHkha pAve / isaliye rAga dveSake vinAzake nimitta mujhako sAvadhAna hoke jAgRta hI rahanA cAhiye // 81 // Age kahate haiM, ki bhagavaMtadevane hI Apa anubhava kara yahI eka mokSa-mArga dikhAyA hai, aisI buddhikI sthApanA karate haiM- tena vidhAnena ] tisa pUrvakathita vidhAnase [kSapitakarmAzA] jinhoMne karmoMke aMza vinAza kiye haiM, aise [ te sarva ahanta api ] ve saba bhagavanta tIrthaMkaradeva bhI [ tathA usI prakAra [upadezaM kRtvA] upadeza karake [nivRttAH ] mokSako prApta hue / [ tebhyaH ] una arahaMta devoMko [ namaH] merA namaskAra hove / bhAvArtha-bhagavAn tIrthakaradevane pahale arahaMtakA svarUpa, dravya, guNa, paryAyase jAnA, pIche usI prakAra apane svarUpakA anubhava karake samasta karmoMkA nAza kiyA, aura usI prakAra bhavyajIvoMko upadeza diyA, ki yahI mokSa-mArga hai, anya nahIM hai / tathA

Page #259
94 kundakundaviracitaH [a0 1, gA0 83nirvANasyetyavadhAryate / alamathavA pralapitena / vyavasthitA matirmama, namo bhagavadbhayaH // 82 // atha zuddhAtmalAbhaparipanthino mohasya svabhAvaM bhUmikAca vibhAvayati davvAdiesu mUDho bhAvo jIvassa havadi moho tti| khubhadi teNucchaNNo pappA rAgaM va dosaM vA // 83 // dravyAdikeSu mUDho bhAvo jIvasya bhavati moha iti / kSubhyati tenAvacchannaH prApya rAgaM vA dveSaM vA / / 83 // ___ yo hi dravyaguNaparyAyeSu pUrvamupaNiteSu pItonmattakasyeva jIvasya tattvApratipattilakSaNo mUDho bhAvaH sa khalu mohaH tenAvacchannAtmarUpaH sanayamAtmA paradravyamAtmadravyatvena paraguNamAtmamokSamArganizcayaM kRtvA zrIkundakundAcAryadevAstasmai nijazuddhAtmAnubhUtisvarUpamokSamArgAya tadupadezakebhyoIdbhayazca tadubhayasvarUpAbhilASiNaH santo 'namostu tebhyaH' ityanena padena namaskAraM kurvantItyabhiprAyaH // // 82 // atha ratnatrayArAdhakA eva puruSA dAnapUjAguNaprazaMsAnamaskArArhA bhavanti nAnyA iti kathayati daMsaNasuddhA purisA NANapahANA smggcriytthaa| pUjAsakArarihA dANassa ya hi te Namo tesiM // * 7 // dasaNasuddhA nijazuddhAtmarucirUpanizcayasamyaktvasAdhakena mUDhatrayAdipaJcaviMzatimalarahitena tattvArthazraddhAnalakSaNena darzanena zuddhA darzanazuddhAH purisA puruSA jIvAH / punarapi kathaMbhUtAH / NANapahANA nirupamasvasaMvedanajJAnasAdhakena vItarAgasarvajJapraNItaparamAgamAbhyAsalakSaNajJAnena pradhAnAH samarthAH prauDhajJAnapradhAnAH / punazca kathaMbhUtAH / samaggacariyatthA nirvikAranizcalAtmAnubhUtilakSaNanizcayacAritrasAdhakenAcArAdizAstrakathitamUlottaraguNAnuSThAnAdirUpeNa cAritreNa samagrAH paripUrNAH samagracAritrasthAH pUjAsakArarihA dravyabhAvalakSaNapUjA guNaprazaMsA satkArastayorIM yogyA bhavanti / dANassa ya hi dAnasya ca hi sphuTaM te te pUrvoktaratnatrayAdhArA Namo tesiM namastebhya iti namaskArasyApi ta eva yogyAH // 7 // evamAptAtmasvarUpaviSaye mUDhatvanirAsAtha gAthAsaptakena dvitIyajJAnakaNThikA gatA / atha zuddhAtmopalambhapratipakSaAja paMcamakAla ( kaliyuga ) meM bhI vahI upadeza calA AtA hai / isaliye aba bahuta kahA~taka kaheM, zrIbhagavanta vItarAgadeva bar3e hI upakArI haiM, unako tInoM kAla namaskAra hove // 82 // Age zuddhAtmAke lAbhakA ghAtaka mohake svabhAvako aura bhUmikAko kahate haiM-jIvasya AtmAkA [dravyAdikeSu dravya, guNa, paryAyameM jo [ mUDhaH bhAvaH] viparIta ajJAnabhAva hai, so [mohaH iti] moha aisA nAma [ bhavati ] hotA hai, arthAt jisa bhAvase yaha jIva dhatUrA khAnevAle puruSake samAna dravya, guNa, paryAyoMko yathArtha nahIM jAnatA hai, aura na zraddhAna karatA hai, usa bhAvako 'moha' kahate haiN| [tena] usa darzanamoha karake [avacchannaH] AcchAdita jo yaha jIva hai, so [rAgaM vA dveSaM vA] rAgabhAva athavA dveSabhAvako [prApya] pAkara [kSubhyati ] kSobha pAtA hai / arthAt isa darzanamohake udayase paradravyoMko apanA dravya mAnatA hai, paraguNako AtmaguNa mAnatA hai, aura paraparyAyako Atma

Page #260
pravacanasAraH guNatayA paraparyAyAnAtmaparyAyabhAvena pratipadyamAnaH, prarUDhadRDhatarasaMskAratayA paradravyamevAharaharupAdadAno dagdhendriyANAM rucivazenAdvaite'pi pravartitadvaito rucitAruciteSu rAgadveSAvupazliSya pracuratarAmbhobhArarayAhataH setubandha iva dvedhA vidIryamANo nitarAM kSobhamupaiti / ato moharAgadveSabhedAtribhUmiko mohaH // 83 // athAniSTakAryakAraNatvamabhidhAya tribhUmikasyApi mohasya kSayamAsUtrayati moheNa va rAgeNa va doseNa va pariNadassa jiivss| jAyadi viviho baMdho tamhA te saMkhavaivvA // 84 // mohena vA rAgeNa vA dveSeNa vA pariNatasya jIvasya / jAyate vividho bandhastasmAtte sNksspyitvyaaH|| 84 // evamasya tattvApratipattinimIlitasya mohena vA rAgeNa vA dveSeNa vA pariNatasya tRNapaTalAbhUtamohasya svarUpaM bhedAMzca pratipAdayati-davyAdiemu zuddhAtmAdidravyeSu, teSAM dravyANAmanantajJAnAdyastitvAdivizeSasAmAnyalakSaNaguNeSu, zuddhAtmapariNatilakSaNasiddhatvAdiparyAyeSu ca yathAsaMbhavaM pUrvopavarNiteSu vakyamANeSu ca mUDho bhAvo eteSu pUrvoktadravyaguNaparyAyeSu viparItAbhinivezarUpeNa tattvasaMzayajanako mUDho bhAvaH jIvassa havadi moho tti itthaMbhUto bhAvo jIvasya darzanamoha iti bhavati / khubbhadi teNucchaNNo tena darzanamohenAvacchanno jhampitaH sannakSubhitAtmatattvaviparItena kSobheNa kSobhaM svarUpacalanaM viparyayaM gacchati / kiM kRtvA / pappA rAgaM va dosaM vA nirvikArazuddhAtmano viparItamiSTAniSTendriyaviSayeSu harSaviSAdarUpaM cAritramohasaMjJaM rAgadveSaM vA prApya ceti / anena kimuktaM bhavati / moho darzanamoho rAgadveSadvayaM cAritramohazceti tribhUmiko moha iti // 83 // atha duHkhahetubhUtabandhasya kAraNabhUtA rAgadveSamohA nirmUlanIyA ityAghoSayati--- moheNa va rAgeNa va doseNa va pariNadassa jIvassa moharAgadveSapariNatasya mohAdirahitaparamAtmasvarUpapariNaticyutasya bahirmukhajIvasya jAyadi viviho baMdho zuddhopayogalakSaNo bhAvamokSastadvalena jIvapradezaparyAya jAnake aMgIkAra karatA hai| bhAvArtha-yaha jIva anAdi avidyAse utpanna huA jo parameM Atma-saMskAra hai, usase sadAkAla paradravyako aMgIkAra karatA hai, iMdriyoMke vaza hokara iSTa aniSTa padArthoMmeM rAga dveSa bhAvoMse dvaitabhAvako prApta hotA hai / yadyapi saMsArake sarva viSaya eka sarIkhe haiM, to bhI rAga dveSarUpa bhAvoMse use bhale bure lagate haiN| jaise kisI nadIkA ba~dhA huA huA pula pAnIke atyaMta pravAhase bhaMga hokara do khaMDoMmeM ba~Ta jAtA hai, usI prakAra yaha AtmA mohake tItra udayase rAga dveSa bhAvarUpa pariNamana karake dvaitabhAvako dhAraNa karatA huA atyaMta Akula rahatA hai / isa kAraNa eka mohake rAga, dveSa, aura moha ye tIna bheda jAnanA cAhiye // 83 // Age kahate haiM, ki yaha moha aniSTa kArya karanekA kAraNa hai, isaliye pUrvokta tIna prakAra mohakA kSaya karanA yogya hai- [mohena ] mohabhAvase [vA rAgeNa ] athavA rAgabhAvase [ vA] athavA [dveSeNa ] duSTa bhAvase [ pariNatasya jIvasya] pariNamate hue jIvake [vividhaH bandhaH] aneka prakAra karmabaMdha [jAyate] utpanna hotA hai,

Page #261
kundakundaviracitaH [a0 1, gA0 85vacchannagartasaMgatasya kareNukuTTanIgAtrAsaktasya pratidviradadarzanoddhatAvidhAvitasya ca sindhurasyeva bhavati nAma nAnAvidho bandhaH / tato'mI aniSTakAryakAriNo mumukSuNA moharAgadveSAH samyagnimalakApaM kaSitvA kSapaNIyAH // 84 // athAmI amIbhirlikhairupalabhyodbhavanta eva nizumbhanIyA iti vibhAvayati aDhe ajadhAgahaNaM karuNAbhAvo ya mnnuvtiriesu| visaesu ya ppasaMgo mohassedANi liMgANi / / 85 // artha ayathAgrahaNaM karuNAbhAvazca tiryaGmanujeSu / / viSayeSu ca prasaGgo mohasyaitAni liGgAni // 85 // arthAnAmayAthAtathyapatipattyA tiryagmanuSyeSu prekSAheSvapi kAruNyabuddhayA ca mohamabhISTakarmapradezAnAmatyantavizleSo dravyamokSaH, itthaMbhUtadravyabhAvamokSAdvilakSaNaH sarvaprakAropAdeyabhUtasvAbhAvikasukhaviparItasya nArakAdiduHkhasya kAraNabhUto vividhabandho jAyate / tamhA te saMkhavaidavvA yato rAgadveSamohapariNatasya jIvasyetthaMbhUto bandho bhavati tato rAgAdirahitazuddhAtmadhyAnena te rAgadveSamohAH samyak kSapayitavyA iti tAtparyam // 84 // atha svakIyasvakIyaliGgai rAgadveSamohAn jJAtvA yathAsaMbhavaM ta eva vinAzayitavyA ityupadizati-aDhe ajadhAgahaNaM zuddhAtmAdipadArthe yathAsvarUpasthite'pi viparItAbhinivezarUpeNAyathAgrahaNaM karuNAbhAvo ya zuddhAtmopalabdhilakSagaparamopekSAsaMyamAdviparItaH karuNAbhAvo dayApariNAmazca, athavA vyavahAreNa karuNAyA abhAvaH / keSu viSayeSu / maNuvatiriema manuSyatiryagjIveSu iti [tasmAt ] isaliye [te] ve rAga, dveSa, aura mohabhAva [saMkSapayitavyAH ] mUla sattAse kSaya karane yogya haiM / bhAvArtha-jIvake rAga, dveSa, moha, ina tIna bhAvoMse jJAnAvaraNAdi aneka karmabandha hote haiM, isaliye ina tInoM bhAvoMkA nAza karanA cAhiye / jaise jaMgalakA madonmatta hastI (hAthI) mohase ajJAnI hokara sikhalAI huI kuTTinI hastinIko atyaMta premabhAvake vaza hokara AliMgana karatA hai, tathA dveSa bhAvase anya hastiyoMko usa hastinIke pAsa Ate dekha lar3aneko sAmane daur3atA hai, aura tRNAdikase AcchAdita (TaiMke hue) gaDDhe meM par3akara pakar3anevAle puruSoMse nAnA prakArase bA~dhA jAtA hai / isItaraha isa jIvake bhI moha, rAga, dveSa bhAvoMse aneka prakAra karmabaMdha hotA hai| isaliye mokSakI icchA karanevAleko aniSTa kAryake kAraNarUpa mohAdi tInoM bhAva mUlasattAse hI sarva prakAra kSaya karanA cAhiye // 84 / / Age kahate haiM, ki Upara kahe tInoM bhAva ina lakSaNoMse utpanna hote dekhakara nAza karanA cAhiye[artha ] padArthoMmeM [ayathAgrahaNaM ] jaisekA taisA grahaNa nahIM karanA, arthAt anyakA anya jAnanA [ca] tathA [tiyaGmanujeSu] tiryaMca aura manuSyoMmeM [karuNAbhAvaH] mamatAse dayArUpa bhAva [ca] aura [viSayeSu ] saMsArake iSTa aniSTa padArthoMmeM [prasaGgaH] laganA [etAni] itane [mohasya] mohake [liGgAni ] cihna haiM // bhAvArtha-mohake tIna bheda haiM-darzanamoha, rAga, aura dveSa / padArthoMko aurakA aura jAnanA, tathA manuSya tiryaMcoMmeM mamatvabuddhise dayA honA, ye to darzana

Page #262
86 ] pravacanasAraH 97 viSayaprasaMgena rAgamanabhISTaviSayAmItyA dveSamiti tribhirliGgairadhigamya kramamiti saMbhavannapi tribhUmikospi moho nihantavyaH // 85 // atha mohakSapaNopAyAntaramAlocayati jiNasatthAdo aTThe pacakhAdIhiM bujjhado NiyamA / khIyadi mohovacayo tamhA satthaM samadhidavvaM // 86 // jinazAstrAdarthAn pratyakSAdibhirbudhyamAnasya niyamAt / kSIyate mohopacayaH tasmAt zAstraM samadhyetavyam // 86 // yatki dravyaguNaparyAyasvabhAvenArhato jJAnAdAtmanastathA jJAnaM mohakSapaNopAyatvena prAka pratipannam / tat khalUpAyAntaramidamapekSate / idaM hi vihitaprathama bhUmikA saMkramaNasya sarvajJopajJatayA sarvato'pyabAdhitaM zAbdaM pramANamAkramya krIDatastatsaMskArasphuTIkRtaviziSTa saMvedanazaktidarzanamohacihnam / visaemu ya ppasaMgo nirviSayasukhAsvAdarahitabahirAtmajIvAnAM manojJAmanojJaviSayeSu ca yo'sau prakarSeNa saGgaH saMsargastaM dRSTvA prItyaprItiliGgAbhyAM cAritramohasaMjJau rAgadveSau ca jJAyete vivekibhiH, tatastatparijJAnAnantarameva nirvikArasvazuddhAtmabhAvanayA rAgadveSamohA nihantavyA iti sUtrArthaH // 85 // atha dravyaguNaparyAyaparijJAnAbhAve moho bhavatIti yaduktaM pUrvaM tadarthamAgamAbhyAsaM kArayati / athavA dravyaguNatvaparyAyatvairarhatparijJAnAdAtmaparijJAnaM bhavatIti yaduktaM tadAtmaparijJAnamimamAgamAbhyAsamapekSata iti pAtanikAdvayaM manasi dhRtvA sUtramidaM pratipAdayati--miNasatthAdo aTThe paccakkhAdIhiM bujjhado NiyamA jinazAstrAtsakAzAcchuddhAtmAdipadArthAn pratyakSAdipramANairbudhyamAnasya jAnato jIvasya niyamAnnizcayAt / kiM phalaM bhavati / khIyadi mohovacayo durabhinivezasaMskArakArI mohopacayaH khIyadi kSIyate pralIyate kSayaM yAti / tamhA satthaM samadhidavvaM tasmAcchAstraM samyagadhyetatryaM paThanIyamiti / tadyathA - vItarAgasarvajJapraNItazAstrAt 'ego me sassado appA' ityAdi paramAtmopadezaka zrutajJAnena tAvadAtmAnaM jAnIte kazcidbhavyaH, tadanantaraM viziSTAmohake cihna haiM / iSTa viSayoMmeM prIti, yaha rAgakA cihna hai, aura aniSTa (apriya) padArthoMmeM krUra dRSTi yaha dveSakA lakSaNa hai / ina tIna cihnoM (lakSaNoM) se mohako utpanna hote hue dekhakara usakA nAza avazya hI karanA cAhiye // 85 // Age mohakA kSaya karaneke liye anya upAyakA vicAra karate haiM[ pratyakSAdibhiH ] pratyakSa, parokSa, pramANa jJAnoM karake [ jinazAstrAt ] vItarAga sarvajJa praNIta Agamase [arthAn] padArthoMko [ budhyamAnasya ] jAnanevAle puruSake [ niyamAt ] niyamase [ mohopacayaH ] mohakA samUha arthAt viparItajJAna va zraddhAna [ kSIyate ] nAzako prApta hotA hai, [tasmAt ] isaliye [ zAstraM ] jinAgamako [ samadhyetavyaM ] acchI taraha adhyayana karanA cAhiye / bhAvArtha -- pahale mohake nAza karanekA upAya, arhatake dravya, guNa, paryAyake jAnanese AtmAkA jJAna honA batalAyA hai, paraMtu vaha upAya dUsare upAyako bhI cAhatA hai, kyoMki arhatake dravya, guNa * paryAyakA jJAna jinAgamake vinA nahIM hotA / isaliye jinAgama mohake nAzameM eka balavAn upAya hai, jina prava. 13

Page #263
98 kundakundaviracitaH [a0 1, gA0 87saMpadaH sahRdayavidvajjanacittAnandaprakAzadAtrAnandodbhedadAyinA [ sahRdayahRdayAnando dadAyinA] pratyakSeNAnyena vA tadavirodhinA pramANajAtena tattvataH samastamapi vastujAtaM paricchindataH kSIyata evAtattvAbhinivezasaMskArakArI mohopcyH| ato hi mohakSapaNe paramaM zabdabrahmopAsanaM bhAvajJAnAvaSTambhadRDhIkRtapariNAmena samyagadhIyamAnamupAyAntaram / / 86 // atha kathaM jainendre zabdabrahmaNi kilArthAnAM vyavasthitiriti vitarkayati davvANi guNA tesiM pajjAyA aTThasaNNayA bhnniyaa| tesu guNapajjayANaM appA davva tti uvadeso // 87 // dravyANi guNAsteSAM paryAyA arthasaMjJayA bhnnitaaH| teSu guNaparyAyANAmAtmA dravyamityupadezaH // 87 // dravyANi ca guNAzca paryAyAzca abhidheyabhede'pyabhidhAnAbhedena arthAH, tatra guNaparyAyAn iyUti guNaparyAyairaryanta iti vA arthA dravyANi, dravyANyAzrayatveneyUti dravyairAzrayabhUtairyanta iti bhyAsavazena paramasamAdhikAle rAgAdivikalparahitamAnasapratyakSeNa ca tamevAtmAnaM paricchinatti / tathaivAnumAnena vA / tathAhi-atraiva dehe nizcayanayena zuddhabuddhaikasvabhAvaH paramAtmAsti / kasmAddhetoH / nirvikArasvasaMvedanapratyakSatvAt sukhAdivat iti, tathaivAnye'pi padArthA yathAsaMbhavamAgamAbhyAsabalotpanna pratyakSeNAnumAnena vA jJAyante / tato mokSArthinA bhavyenAgamAbhyAsaH kartavya iti tAtparyam / / 86 // atha dravyaguNaparyAyANAmarthasaMjJAM kathayati-davvANi guNA tesiM pajjAyA asaNNayA bhaNiyA dravyANi guNAsteSAM dravyANAM paryAyAzca trayo'pyarthasaMjJayA bhaNitAH kathitA arthasaMjJA bhavantItyarthaH / tesu teSu triSu dravyaguNaparyAyeSu madhye guNapajjayANaM appA guNaparyAyANAM saMbandhI AtmA svabhAvaH / kaH iti pRSTe / daca ti uvadeso bhavyajIvoMne pahale hI jJAna-bhUmikAmeM gamana kiyA hai, ve kunayoMse akhaMDita jinapraNIta Agamako pramANa karake krIr3A karate haiM / jinAgamake balase unake Atma-jJAna-zaktirUpa saMpadA pragaTa hotI hai / tathA pratyakSa parokSa jJAnase saba vastuoMke jJAtA draSTA hote haiM, aura tabhI unake yathArtha jJAnase mohakA nAza hotA hai / isaliye mohanAzake upAyoMmeM zAstrarUpa zabda-brahmakI sevA karanA yogya hai / bhAvazruta jJAnake balase dRr3ha pariNAma karake Agama-pAThakA abhyAsa karanA, yaha bar3A upAya hai // 86 // aba kahate haiM, ki jinabhagavAnake kahe hue zabda-brahmameM saba padArthoke kathanakI yathArtha sthiti hai-[dravyANi ] guNa pryaayoke AdhArarUpa saba dravya [teSAM] una dravyoMke [guNAH] sahabhAvI guNa aura [paryAyAH] kramavartI paryAya [arthasaMjJayA ] 'artha' aise nAmase [bhaNitAH] kahe haiN| [teSu] una guNa paryAyoMmeM [ guNaparyAyANAM ] guNa paryAyoMkA [AtmA] sarvasva [dravyaM] dravya hai| [iti] aisA [upadezaH] bhagavAnakA upadeza hai / bhAvArtha-dravya, guNa, paryAya, ina tInoMkA 'artha' aisA nAma hai / kyoMki samaya samaya apane guNa paryAyoMke prati prApta hote haiM, athavA guNa paryAyoM karake apane svarUpako prApta hote haiM, isaliye dravyoMkA nAma 'artha' hai / 'artha' zabdakA artha gamana athavA

Page #264
88 pravacanasAraH vA arthA guNAH, dravyANi kramapariNAmeneyUti dravyaiH kramapariNAmenAryanta iti vA arthAH pryaayaaH| yathA hi suvarNa pItatAdIn guNAn kuNDalAdIMzca paryAyAniyat tairaryamANaM vA arthoM dravyasthAnIyaM, yathA ca suvarNamAzrayatveneyatastenAzrayabhUtenAryamANA vA arthAH pItatAdayo guNAH, yathA ca suvarNa kramapariNAmeneyUtaH tena kramapariNAmenAryamANA vA arthAH kuNDalAdayaH pryaayaaH| evamanyatrApi / yathA caiteSu suvarNapItatAdiguNakuNDalAdiparyAyeSu pItatAdiguNakuNDalAdiparyAyANAM suvarNAdapRthagbhAvAtsuvarNamevAtmA tathA ca teSu dravyaguNaparyAyeSu guNaparyAyANAM dravyAdapRthagbhAvAdravyamevAtmA // 87 // athaivaM mohakSapaNopAyabhUtajinezvaropadezalAbhe'pi puruSakAro'rthakriyAkArIti pauruSaM vyApArayati jo moharAgadose NihaNadi uvalabbha joNhamuvadesaM / so savvadukkhamokkhaM pAvadi acireNa kAleNa // 88 // dravyameva svabhAva ityupadezaH, athavA dravyasya kaH svabhAva iti pRSTe guNaparyAyANAmAtmA eva svabhAva iti / atha vistaraH-anantajJAnasukhAdiguNAn tathaivAmUrtatvAtIndriyatvasiddhatvAdiparyAyAMzca iyarti gacchati pariNamatyAzrayati yena kAraNena tasmAdartho bhaNyate / kim / zuddhAtmadravyam / tacchuddhAtmadravyamAdhArabhUtamiyarti gacchanti pariNamantyAzrayanti yena kAraNena tato'rthA bhaNyante / ke te / jJAnatvasiddhatvAdiguNaparyAyAH / jJAnatvasiddhatvAdiguNaparyAyANAmAtmA svbhaavH| ka iti pRSTe zuddhAtmadravyameva svabhAvaH, athavA zuddhAtmadravyasya kaH svabhAva iti pRSTe pUrvoktaguNaparyAyA eva / evaM zeSadravyaguNaparyAyANAmapyarthasaMjJA boddhavyetyarthaH // 87 // atha durlabhajanopadezaM labdhvApi ya eva moharAgadveSAnihanti sa evAzeSaduHkhakSayaM prApnotItyAvedayati--ya prApta hotA hai, kyoMki AdhArabhUta dravyako prApta hotA hai, athavA dravya karake prApta kiyA jAtA hai, isaliye guNoMkA nAma 'artha' hai, aura kramase pariNamana karake dravyako prApta hote haiM, athavA dravya karake apane svarUpako prApta hote haiM, isaliye paryAyoMkA nAma 'artha' hai| jaise-sonA apane pIta Adi guNoMko aura kuMDalAdi paryAyoM( avasthAoM )ko prApta hotA hai, athavA guNaparyAyoMse suvarNapaneko prApta hotA hai, isaliye soneko artha kahate haiM, aura jaise AdhArabhUta soneko pItatvAdi guNa prApta hote haiM, athavA sonese prApta hote haiM, isa kAraNa pItatvAdi guNoMko artha kahate haiM, aura jaise krama pariNAmase kuMDalAdi paryAya soneko prApta hote haiM, athavA sonese prApta hote haiM, isaliye kuMDalAdi paryAyoMko artha kahate haiM / isa prakAra dravya, guNa, paryAyoMkA nAma artha hai / tathA jaise suvarNa, pItatvAdiguNa aura kuMDalAdi paryAyoMmeM pItatvAdi guNa aura kuMDalAdi paryAyoMkA sonese judApanA nahIM hai, isaliye suvarNa apane guNaparyAyoMkA sarvasva hai, AdhAra hai / usI prakAra dravya, guNa, paryAyoMmeM guNaparyAyoMko dravyase pRthakpanA nahIM hai, isaliye dravya apane guNaparyAyoMkA sarvasva hai, AdhAra hai, arthAt dravyakA guNaparyAyoMse abheda hai // 87 // Age yadyapi mohake nAza karanekA upAya jinezvarakA upadeza hai, paraMtu

Page #265
kundakundaviracitaH yo moharAgadveSAnnihanti upalabhya jainamupadezam / sa sarvaduHkhamokSaM prApnotyacireNa kAlena // 88 // iha hi drAghIyasa sadAjavaMjavapathe kathamapyasuM samupalabhyApi jainezvaraM nizitataravAridhArApathasthAnIyamupadezaM ya eva moharAgadveSANAmupari dRDhataraM nipAtayati sa eva nikhiladuHkhaparimokSaM kSipramevApnoti, nAparo vyApAraH karavAlapANiriva / ata eva sarvArambheNa mohakSapaNAya puruSakAre niSIdAmi // 88 // atha svaparavivekasiddhereva mohakSapaNaM bhavatIti svaparavibhAgasiddhaye prayatateNANappagappANaM paraM ca davvattaNAhisaMbaddhaM / jANadi jadi Nicchayado jo so mohakvayaM kurNAdi // 89 // jJAnAtmakamAtmAnaM paraM ca dravyatvenAbhisaMbaddham / jAnAti yadi nizcayato yaH sa mohakSayaM karoti // 89 // 100 eva moharAgadveSAnnihanti / kiM kRtvA / upalabhya prApya / kam / jainopadezam / sa sarvaduHkhamokSaM prApnoti / kena / stokakAleneti / tadyathA - ekendriyavikalendriyapaJcendriyAdidurlabhaparaMparayA jainopadezaM prApya moharAgadveSavilakSaNaM nijazuddhAtmanizcalAnubhUtilakSaNaM nizcayasamyaktvajJAnadvayAvinAbhUtaM vItarAgacAritrasaMjJaM nizitakhaDgaM ya eva moharAgadveSazatrUnAmupari dRDhataraM pAtayati sa eva pAramArthikAnAkulatvalakSaNasukhavilakSaNAnAM duHkhAnAM kSayaM karotItyarthaH // 88 // evaM dravyaguNaparyAyaviSaye mUDhatvanirAkaraNArthaM gAthASaTkena tRtIyajJAnakaNThikA gatA / atha svaparAtmayorbhedajJAnAt mohakSayo bhavatIti prajJApayati - NANappagamappANaM paraM ca davvaNAhisaMbaddhaM jANadi jadi jJAnAtmakamAtmAnaM jAnAti yadi / kathaMbhUtam / svakIyazuddhacaitanyadravyatvenAbhisaMbaddhaM, na kevalamAtmAnam / paraM ca yathocitacetanAcetanaparakIya dravyatvenAbhisaMbaddham / kasmAt / usake lAbhameM bhI puruSArtha karanA kAryakArI hai, isaliye udyamako dikhalAte haiM - [ yaH ] jo puruSa [ jainaM upadezaM ] vItarAga praNIta Atmadharmake upadezako [ upalabhya ] pAkara [ moharAgadveSAn ] moha, rAga, aura dveSabhAvoMko [ nihanti ] ghAta karatA hai, [ saH ] vaha [ acireNa kAlena ] bahuta thor3e samayase [ sarvaduHkhamokSaM ] saMpUrNa duHkhoMse bhinna (judA ) avasthAko [ prApnoti ] pAtA hai| bhAvArtha -- isa anAdi saMsArameM kisI eka prakArase talavArakI dhArake samAna jinapraNIta upadezako pAkara, jo moha, rAga, dveSarUpa zatruoMko mAratA hai, vaha jIva zIghra hI saba duHkhoMse mukta hokara (chUTakara ) sukhI hotA hai / jaise ki subhaTa talavArase zatruoMko mArakara sukhase baiThatA hai / isaliye maiM saba taraha udyamI hokara mohake nAza karaneko puruSArthameM sAvadhAna huA baiThA hU~ // 88 // aba svaparabhedake vijJAnakI siddhise hI mohakA nAza hotA hai, isaliye sva tathA parake bhedakI siddhike liye prayatna karate haiM - [ yaH ] jo jIva [ yadi ] yadi [ nizvayataH ] nizcayase [ jJAnAtmakaM ] jJAnasvarUpa [ AtmAnaM ] paramAtmAko [ dravyatvena ] apane dravya svarUpase [ abhisaMbaddhaM ] saMyukta [a0 1, gA0 89

Page #266
90 ] 101 ya eva svakIyena caitanyAtmakena dravyatvenAbhisaMbaddhamAtmAnaM paraM ca parakIyena yathocitena dravyatvenAbhisaMbaddhameva nizcayataH paricchinatti, sa eva samyagavAptasvapara vivekaH sakalaM mohaM kSapayati / ataH svapara vivekAya prayato'smi // 89 // atha sarvathA svaparavivekasiddhirAgamato vidhAtavyetyupasaMharatitamhA jiNamaggAdo guNehiM AdaM paraM ca davvesu / abhigacchadu NimmohaM icchadi jadi appaNo appA // 90 // tasmAjjinamArgAdguNairAtmAnaM paraM ca dravyeSu / abhigacchatu nirmohamicchati yadyAtmana AtmA // 90 // iha khalvAgamanigaditeSvananteSu guNeSu kaizcidguNairanyayogavyavacchedakatayAsAdhAraNatAmupAdAya vizeSaNatAmupagatairanantAyAM dravyasaMtatau svaparavivekamupagacchantu mohaprahANapravaNabuddhayo labdhavarNAH / tathAhi - yadidaM sadakAraNatayA svataH siddhamantarbahirmukha prakAzazAlitayA svaparaparicchedakaM madIyaM mama nAma caitanyamahamanena tena samAnajAtIyamasamAnajAtIyaM vA dravyamanyadapahAya mamAtmanyeva vartamAnenAtmIyamAtmAnaM sakalatrikAlakalitadhauvyaM dravyaM jAnAmi / evaM Nicchayado nizcayataH nizcayanayAnukUlaM bhedajJAnamAzritya / jo yaH kartA so sa mohakkhayaM kuNadi nirmohaparamAnandaikasvabhAvazuddhAtmano viparItasya mohasya kSayaM karotIti sUtrArthaH // 89 // atha pUrvasUtre yaduktaM svaparabhedavijJAnaM tadAgamataH siddhayatIti pratipAdayati - tamhA jiNamaggAdo yasmAdevaM bhaNitaM pUrvaM svaparabhedavijJAnAd mohakSayo bhavati, tasmAtkAraNAjinamArgAjinAgamAt guNehiM guNaiH AdaM AtmAnaM, na kevalamAtmAnaM paraM ca paradravyaM ca / keSu madhye / davvesu zuddhAtmAdiSadravyamadhyeSu abhigacchadu abhigacchatu [ jAnAti ] jAnatA hai, [ca] aura [ paraM ] para arthAt pudgalAdi acetanako jar3a svarUpa kara AtmAse bhinna apane acetana dravya svarUpa saMyukta jAnatA hai, [ saH ] vaha jIva [ mohakSayaM ] mohakA [ karoti ] karatA hai / bhAvArtha -- jo jIva apane caitanya svabhAvakara Apako parasvabhAvase bhinna jAnate haiM, aura parako jar3a svabhAvase para (anya ) jAnate haiM, ve jIva svaparavivekI haiM, aura ve hI bhedavijJAnI mohakA kSaya karate haiM / isaliye maiM svapara vivekake nimitta prayatna ( udyoga ) karatA hU~ // 89 // aba svapara vivekakI sabaprakAra siddhi jinabhagavAn praNIta Agamase karanI cAhiye, aisA kahakara isa kathanakA saMkSepa karate haiM-- [ tasmAt ] isaliye [ yadi ] jo [ AtmA ] yaha jIva [ AtmanaH ] Apako [ nirmohaM] moha rahita vItarAga bhAvarUpa [ icchati ] cAhatA hai, to [ jinamArgAt ] bItarAgadeva kathita Agamase [ guNaiH ] vizeSa guNoMke dvArA [ dravyeSu ] chaha dravyoMmeMse [AtmAnaM ] Apako [ ca ] aura [ paraM ] anya dravyoMko [ abhigacchatu ] jAne / bhAvArtha - dravyoMke guNa do prakArake haiM, eka sAmAnya aura dUsare vizeSa / inameMse sAmAnya guNoMke dvArA dravyoMkA bheda nahIM ho sakatA, isaliye buddhimAn puruSoMko cAhiye, ki vizeSa guNoMke dvArA ananta dravyakI saMtatimeM apanA aura pravacanasAraH

Page #267
102 kundakundaviracitaH [a0 1, gA0 91pRthaktvavRttasvalakSaNairdravyamanyadapahAya tasminneva ca vartamAnaiH sakalatrikAlakalitadhrauvyaM dravyamAkAzaM dharmamadharma kAlaM pudgalamAtmAntaraM ca nizcinomi / tato nAhamAkAzaM na dharmoM nAdharmoM na ca kAlo na pudgalo nAtmAntaraM ca bhavAmi, yato'mISvekApavarakaprabodhitAnekadIpaprakAzeSviva saMbhUyAvasthiteSvapi macaitanya svarUpAdamacyutameva mAM pRthagavagamayati / evamasya nizcitasvaparavivekasyAtmano na khalu vikArakAriNo mohAGkarasya prAdurbhUtiH syAt / / 90 // atha jinoditArthazraddhAnamantareNa dharmalAbho na bhavatIti pratarkayati sattAsaMbaddhade savisese jo hi va sAmaNNe / saddahadi Na so samaNo tatto dhammo Na saMbhavadi // 91 // sattAsaMbaddhAnetAn savizeSAn yo hi naiva zrAmaNye / zraddadhAti na sa zramaNaH tato dharmoM na saMbhavati / / 91 // yo hi nAmaitAni sAdRzyAstitvena sAmAnyamanuvrajantyapi svarUpAstitvenAzliSTavizejAnAtu yadi / kim / NimmohaM icchadi jadi nirmohabhAvamicchati yadi cet / sa kH| appA AtmA / kasya saMbandhitvena appaNo Atmana iti / tathAhi-yadidaM mama caitanyaM svaparaprakAzakaM tenAhaM kartA zuddhajJAnadarzanabhAvaM svakIyamAtmAnaM jAnAmi, paraM ca pudgalAdipaJcadravyarUpaM zeSajIvAntaraM ca pararUpeNa jAnAmi, tataH kAraNAdekApavarakaprabodhitAnekapradIpaprakAzeSveva saMbhUyAvasthiteSvapi sarvadravyeSu mama sahajazuddhacidAnandaikasvabhAvasya kenApi saha moho nAstItyabhiprAyaH // 90 // evaM svaparaparijJAnaviSaye mUDhatvanirAsArtha gAthAdvayena caturthajJAnakaNThikA gatA / iti paJcaviMzatigAthAbhirjJAnakaNThikAcatuSTayAbhidhAno dvitIyo'dhikAraH parakA bheda kareM / isa kAraNa aba usa sva para bhedakA prakAra kahate haiM-isa anAdinidhana, kisIse utpanna nahIM hue, aMtara bAhira daidIpyamAna, sva parake jAnanevAle apane caitanya guNase anya jIva dravya tathA ajIva dravya inako judA karake maiM Apa viSe tInoM kAla avinAzI apane svarUpako jAnatA hU~, aura AkAza, dharma, adharma, kAla, pudgala, tathA anya jIva jo haiM, unake bheda bhinna bhinna (judA judA) vizeSa lakSaNoMse apane apane meM tIna kAla avinAzI aise inake svarUpako bhI maiM jAnatA hU~ / isaliye maiM AkAza nahIM hU~, dharma nahIM hU~, adharma nahIM hU~, kAla nahIM hU~, pudgala nahIM hU~, aura anya jIva bhI nahIM huuN| maiM jo hU~, so huuN| jaise eka surameM aneka dIpaka jalAnese una sabakA prakAza usa gharameM eka jagaha milA huA rahatA hai, isI prakAra ye chaha dravya eka kSetrameM rahate haiM, paraMtu merA dravya ina sabase bhinna hai / jaise saba dIpakoMkA prakAza dekhanese to milA huA sA dikhAI detA hai, paraMtu sUkSma dRSTise vicArapUrvaka dekhA jAve, to jo jisa dIpakakA prakAza hai, vaha usIkA hai / isI prakAra yaha merA caitanya svarUpa mujhako sabase pRthak dikhalAtA hai| isa prakAra sva para vivekavAle AtmAke phira moharUpI aMkurakI utpatti nahIM hotI // 90 // aba kahate haiM, ki vItarAgadeva kathita padArthokI zraddhAke vinA isa jIbako Atma-dharmakA lAbha nahIM hotA-[yaH] jo jIva [hi ] nizcayase [zrAmaNye ] yati ava

Page #268
103 91] pravacanasAraH pANi dravyANi svaparAvacchedenAparicchindamnazraddadhAno vA evameva zrAmaNyenAtmAnaM damayati sa khalu na nAma zramaNaH / yatastato'paricchinnareNukanakakaNikAvizeSAddhalidhAvakAtkanakalAbha iva niruparAgAtmatattvopalambhalakSaNo dharmopalambho na saMbhUtimanubhavati // 91 // atha 'uvasaMpayAmi sammaM jatto NivANasaMpattI' iti pratijJAya 'cArittaM khalu dhammo dhammo jo so samo tti NiTThio' iti sAmyasya dharma nizcitya 'pariNamadi jeNa davvaM tatkAlaM tammaya tti paNNattaM tamhA' iti yadAtmano dharmatvamAsUtrayitumupakrAntaM, yatmasiddhaye ca 'dhammeNa pariNadappA appA jadi suddhasaMpaogajudo pAvadi NivANamuhaM' iti nirvANasukhasAdhanazuddhopayogo'dhikartumArabdhaH, zubhAzubhopayogau ca virodhinau nirdhvastau, zuddhopayogasvarUpaM copavarNitaM, tatprasAdajau cAtmano jJAnAnandau sahajau samudyotayatA saMvedanasvarUpaM sukhasvarUpaM ca prapazcitam / samAptaH / atha nirdoSiparamAtmapraNItapadArthazraddhAnamantareNa zramaNo na bhavati, tasmAcchuddhopayogalakSaNadharmo'pi na saMbhavatIti nizcinoti--sattAsaMbaddhe mahAsattAsaMbandhena sahitAn ede etAn pUrvoktazuddhajIvAdipadArthAn / punarapi kiMviziSTAn / savisese vizeSasattAvAntarasattAsvakIyasvarUpasattA tayA sahitAn jo hi Neva sAmaNNe saddahadi yaH kartA dravyazrAmaNye sthito'pi na zraddhatte hi sphuTaM Na so samaNo nijazuddhAtmarucirUpanizcayasamyaktvapUrvakaparamasAmAyikasaMyamalakSaNazrAmaNyAbhAvAtsa zramaNo na bhavati / itthaMbhUtabhAvazrAmaNyAbhAvAt tatto dhammo Na saMbhavadi tasmAtpUrvoktadravyazramaNAtsakAzAnniruparAgazuddhAtmAnubhUtilakSaNadharmo'pi na saMbhavatIti sUtrArthaH // 91 // atha 'uvasaMpayAmi samma' ityAdi namaskAragAthAyAM yatpratijJAtaM, tadasthAmeM [sattAsaMbaddhAn ] sattA bhAvase sAmAnya astipane sahita aura [savizeSAn ] apane apane vizeSa astitva sahita [etAn ] ina chaha dravyoMko [naiva zraddadhAti] nahIM zraddhAna karatA, [saH] vaha jIva [zramaNaH ] muni [na] nahIM hai, aura [tataH] usa dravyaliMgI ( bAhya bheSadhArI) munise [ dharmaH] zuddhopayogarUpa AtmIka-dharma [na saMbhavati ] nahIM ho sakatA / bhAvArthaastitva do prakArakA hai, eka sAmAnya astitva, dUsarA vizeSa astitva / jaise vRkSa jAtise vRkSa eka haiM, Ama-nimbAdi bhedoMse pRthak pRthak haiM, isI prakAra dravya sAmAnya astitvase eka hai, vizeSa astibase eka hai, vizeSa astitvase apane judA judA svarUpa sahita hai / ina sAmAnya vizeSa bhAva saMyukta dravyoMko jo jIva muni avasthA dhAraNa karake nahIM jAnatA hai, aura sva para bheda sahita zraddhAna nahIM karatA hai, vaha yati nahIM hai / samyaktva bhAvake vinA dravyaliMga avasthAko dhAraNa karake vyartha hI khedakhinna hotA hai, kyoMki isa avasthAse AtmIka-dharmakI saMbhAvanA nahIM hai / jaise dhUlakA dhonevAlA nyAriyA yadi sonekI kaNikAoMko pahacAnanevAlA nahIM hove, to vaha kitanA bhI kaSTa kyoM na uThAve, paraMtu use suvarNakI prApti nahIM hotI, isI prakAra saMyamAdi kriyAmeM kitanA hI kheda kyoM na kare, paraMtu lakSaNoMse sva para bhedake vinA vItarAga Atma-tatvakI prAptirUpa dharma isa jIvake utpanna nahIM hotA // 91 // pUrva hI AcAryane "uvasaMpayAmi samma" ityAdi gAthAse sAmyabhAva mokSakA

Page #269
104 kundakundaviracitaH [a0 1, gA0 92tadadhunA kathaM kathamapi zuddhopayogaprasAdena prasAdhya paranispRhatAmAtmatRptAM pAramezvarIpravRttimabhyupagataH kRtakRtyatAmavApya nitAntamanAkulo bhUkhA pralInabhedavAsanonmeSaH svayaM sAkSAddharma evAsmItyavatiSThate jo NihadamohadiTTI Agamakusalo virAgacariyamhi / anbhuTTido mahappA dhammo tti visesido samaNo // 92 / / yo nihatamohadRSTirAgamakuzalo viraagcrite| abhyutthito mahAtmA dharma iti vizeSitaH zramaNaH // 92 // yadayaM svayamAtmA dharmoM bhavati sa khalu manoratha eva, tasya tvekA bahirmohadRSTireva vihntrii| sA cAgamakauzalenAtmajJAnena ca nihatA, nAtra mama punarbhAvamApatsyate / tato vItarAgacaritrasUtritAvatAro mamAyamAtmA svayaM dharmoM bhUkhA nirastasamastapratyUhatayA nityameva niSkampa evAnantaraM 'cArittaM khalu dhammo' ityAdisUtreNa cAritrasya dharmatvaM vyavasthApitam / atha 'pariNamadi jeNa davvaM' ityAdisUtreNAtmano dharmatvaM bhaNitamityAdi / tatsarvaM zuddhopayogaprasAdAtprasAdhyedAnI nizcayaratnatrayapariNata Atmaiva dharma ityavatiSThate / athavA dvitIyapAtanikA-samyaktvAbhAve zramaNo na bhavati tasmAt zramaNAdharmo'pi na bhavati, tarhi kathaM zramaNo bhavati, iti pRSTe pratyuttaraM prayacchan jJAnAdhikAramupasaMharati--jo NihadamohadiTThI tattvArthazraddhAnalakSaNavyavahArasamyaktvotpannena nijazuddhAtmarucirUpeNa nizcayasamyaktvena pariNatatvAnnihatamohadRSTividhvaMsitadarzanamoho yaH / punazca kiMrUpaH / Agamakusalo nirdoSiparamAtmapraNItaparamAgamAbhyAsena nirupAdhisvasaMvedanajJAnakuzalatvAdAgamakuzala AgamapravINaH / punazca kiNruupH| virAgacariyamhi abbhuTTido vratasamitiguptyAdibahiraGgacAritrAnuSThAnavazena svazuddhAtmani nizcalapariNatirUpavItarAgacAritrapariNatatvAt paramavItarAgacAritre samyagabhyutthitaH udytH| punarapi kathaMbhUtaH / mahappA mokSalakSaNamahArthasAdhakalyena mahAtmA dhammo tti visesido samaNo jIvitamaraNalAbhAlAbhAdisamatAbhAvanApariNatAtmA kAraNa aMgIkAra kiyA thA, aura "cArittaM khalu dhammo" Adi gAthAse sAmyabhAva hI zuddhopayogarUpa dharma hai, aisA kahakara "pariNamadi jeNa davvaM" isa gAthAse sAmyabhAvase AtmAkI ekatA batalAI thii| isake pazcAt sAmyadharmakI siddhi honeke liye "dhammeNa pariNadappA" isase mokSa-sukhakA kAraNa zuddhApayogake adhikArakA AraMbha kiyA thA / usameM zuddhopayoga bhalIbhA~ti dikhalAyA, aura usake pratipakSI saMsArake kAraNa zubhAzubhopayogako mUlase nAza karake zuddhopayogake prasAdase utpanna hue atIndriyajJAna sukhoMkA svarUpa kahA / aba maiM zuddhopayogake prasAdase parabhAvoMse bhinna, AtmIka-bhAvoMkara pUrNa utkRSTa paramAtmA-dazAko prApta, kRtakRtya aura atyaMta AkulatA rahita hokara saMsAra-bheda-vAsanAse mukta ApameM sAkSAt dharmasvarUpa hokara sthita hotA hU~-[yaH] jo [nihatamohadRSTiH] darzanamohakA ghAta karanevAlA arthAt samyagdRSTi hai, tathA [AgamakuzalaH] jina praNIta siddhAntameM pravINa arthAt samyagjJAnI hai, aura [ virAgacAritre] rAgabhAva rahita cAritrameM [abhyutthitaH] sAvadhAna

Page #270
1 105 vatiSThate / alamativistareNa / / 92 / / svasti syAdvAdamudritAya jainendrAya zabdabrahmaNe / svasti tanmUlAyAtmatatvopalambhAya ca, yatprasAdAdudranthito jhagityevAsaMsArabaddho mohagranthiH / svasti ca paramavItarAgacAritrAtmane zuddhopayogAya, yatprasAdAdayamAtmA svayameva dharmo bhUtaH // AtmA dharmaH svayamiti bhavan prApya zuddhopayogaM nityAnandaprasarasarasaM jJAnatattve nilIya / prApsyatyuccairavicalatayA niHprakampaprakAzAM sphurjajjyotiH sahajavilasadranadIpasya lakSmIm // zramaNa evAbhedayena dharma iti vizeSito mohakSobhavihInAtmapariNAmarUpo nizcayadharmo bhaNita ityarthaH // // 92 // athaivaMbhUtanizcayaratnatrayapariNatamahAtapodhanasya yo'sau bhaktiM karoti tasya phalaM darzayatijo taM diTThA tuTTho aTThittA karedi sakkAraM / vaMdaNaNamaMsaNAdihiM tatto so dhammamAdiyAdi // 8 // jo taM diTThA tuTTo yo bhavyavarapuNDarIko niruparAgazuddhAtmopalambhalakSaNanizcayadharmapariNataM pUrvasUtroktaM munIzvaraM dRSTvA tuSTo nirbharaguNAnurAgeNa saMtuSTaH san / kiM karoti / abbhuTThittA karedi sakAraM abhyutthAnaM kRtvA mokSasAdhakasambaktvAdiguNAnAM satkAraM prazaMsAM karoti vaMdaNaNamaMsagAdihiM tatto so dhammamAdiyadi 'tavasiddhe Nayasiddhe' ityAdi vandanA bhaNyate, namo'stviti namaskAro bhaNyate, tatprabhRtibhaktivizeSaiH tasmAdyativarAtsa bhavyaH puNyamAdatte puNyaM gRhNAti ityarthaH // 8 // atha tena puNyena bhavAntare kiM phalaM bhavatIti pratipAdayati pravacanasAraH teNa NarAva tiricchA deviM vA mANusiM gadiM pappA | vihavissariyehiM sayA saMpuNNamaNorahA hoti // *9 / / (101) Na NarAva tiricchA tena pUrvoktapuNyenAtra vartamAnabhave narA vA tiryo vA deviM vA mANusiM gardi pappA bhavAntare daivIM vA mAnuSIM vA gatiM prApya vihavissariyehiM sayA saMpuSNamaNorahA hoti rAjAdhirAjarUpalAvaNya saubhAgyaputrakalatrAdiparipUrNavibhUtirvibhavo bhaNyate, AjJAphalamaizvaryaM bhaNyate, tAbhyAM hai, tathA [ mahAtmA ] zreSTha mokSapadArthake sAdhanemeM pradhAna hai / [ sa zramaNaH ] vaha munIzvara [ dharma iti ] dharma hai, aisA [ vizeSitaH ] vizeSa lakSaNoMse kahA gayA hai / bhAvArtha - yaha AtmA vItarAgabhAvarUpa pariNamana karake sAkSAt Apa hI dharmarUpa hai / isa AtmAkI ghAtaka jo eka mohadRSTi to Agama-kuzalatA aura Atma-jJAnase vinAzako prApta huI hai, isa kAraNa mere phira utpanna honevAlI 1 isa TIkAmeM 101 gAthAkI racanA hai, aura dUsarI zrIprabhAcandrajIkRta sarojabhAskaraTIkA meM bhI 101 hI kA varNana | zrImadamRtacaMdrAcAryane 9 gAthAoMkA vyAkhyAna nahIM kiyA, na mAlUma kyA kAraNa hai / buddhimAn isa bAtakA vicAra kara leveM / isI taraha Age bhI kucha gAthAyeM aisI haiM, ki kSepakakI taraha TIkAkArane chor3a dIye haiM / vaha prava. 14 hai,

Page #271
kundakundaviracitaH nizvityAtmanyadhikRtamiti jJAnatattvaM yathAvat tatsiddhyarthaM prazamaviSayaM jJeyatattvaM bubhutsuH / sarvAnarthAn kalayati guNadravyaparyAyayuktyA prAdurbhUtirna bhavati yathA jAtu mohAGkurasya // iti pravacanasAravRttau tattvadIpikAyAM zrImadamRtacandrasUriviracitAyAM jJAnatattvaprajJApano nAma prathamaH zrutaskandhaH samAptaH // 1 // 106 vibhavaizvaryAbhyAM saMpUrNamanorathA bhavantIti / tadeva puNyaM bhogAdinidAnarahitatvena yadi samyaktvapUrvakaM bhavati tarhi tena paraMparayA mokSaM labhata iti bhAvArthaH // 9 // [ a0 1, gA0 92* 9 iti zrIjayasenAcAryakRtAyAM tAtparyavRttau pUrvoktaprakAreNa 'esa surAsuramaNusiMdavaMdiyaM' itImAM gAthAmAdiM kRtvA dvAsaptatigAthAbhiH zuddhopayogAdhikAraH, tadanantaraM 'devadajadigurupUjAsu' ityAdi paJcaviMzatigAthAbhirjJAnakaNThikA catuSTayAbhidhAno dvitIyo'dhikAraH, tatazca sattAsaMbaddhede' ityAdi samyaktvakathanarUpeNa prathamA gAthA, ratnatrayAdhArapuruSasya dharmaH saMbhavatIti 'jo hidamohadiTThI' ityAdi dvitIyA ceti svatantragAthAdvamam, tasya nizcayadharmasaMjJatapodhanasya yo'sau bhaktiM karoti tatphalakathanena 'jo taM diTThA ' ityAdi gAthAdvayam / ityadhikAradvayena pRthagbhUtagAthAcatuSThayasahitenaikottarazatagAthAbhirjJAnatattvapratipAdakanAmA prathamo mahAdhikAraH samAptaH // 1 // 1 nahIM hai / isaliye vItarAgacAritra se yaha merA AtmA dharmarUpa hokara saba zatruoMse rahita sadAkAla hI nizcala sthita hai | adhika kahane se kyA 'syAt ' pada-garbhita jinapraNIta zabda brahma jayavaMta hoo, jisake prasAdase Atma-tattvakI prApti huI, aura usa Atma-tattva kI prAptise anAdikAlakI moharUpI gA~Tha chUTakara parama vItarAgacAritra prApta huA, isIliye zuddhopayoga saMyama bhI jayavaMta hove, jisake prasAda se yaha AtmA Apa dharmarUpa huA || iti zrIpAMDehemarAjakRta zrIpravacanasAra siddhAntako bAlAvabodha bhASATIkA meM jJAnatattvakA adhikAra pUrNa huA // 1 //

Page #272
jJeyatattvAdhikAraH // 2 // 0000 atha jJeyatattvaprajJApanaM, tatra padArthasya samyandravyaguNaparyAyasvarUpamupavarNayati-- itaH UrdhvaM 'sattAsaMbaddhede' ityAdi gAthAsUtreNa pUrvaM saMkSepeNa yadvayAkhyAtaM samyagdarzanaM tasyedAnIM viSayabhUtapadArthavyAkhyAnadvAreNa trayodazAdhikazatapramitagAthAparyantaM vistaravyAkhyAnaM karoti / athavA dvitIyapAtanikA - pUrvaM yadvayAkhyAtaM jJAnaM tasya jJeyabhUtapadArthAn kathayati / tatra trayodazAdhikazatagAthAsu madhye prathamastAvat 'tamhA tassa NamAI' imAM gAthAmAdiM kRtvA pAThakrameNa paJcatriMzadgAthAparyantaM sAmAnyajJeyavyAkhyAnaM, tadanantaraM 'davvaM jIvamajIvaM' ityAdyekonaviMzatigAthAparyantaM vizeSajJeyavyAkhyAnaM, athAnantaraM 'sapadesehiM samaggo logo' ityAdi gAthASTakaparyantaM sAmAnya bhedabhAvanA, tatazca 'atthittaNicchidassa hi ' ityAdyaikapaJcAzadgAthAparyantaM vizeSabhedabhAvanA ceti dvitIyamahAdhikAre samudAyapAtanikA / athedAnIM sAmAnyajJeyavyAkhyAnamadhye prathamA namaskAragAthA, dvitIyA dravyaguNaparyAyavyAkhyAnagAthA, tRtIyA svasamayapara samayanirUpaNagAthA, caturthI dravyasya sattAdilakSaNatrayasUcanagAthA ceti pIThikAbhidhAne prathamasthale svtntrgaathaactussttym| tadanantaraM 'sabbhAvo hi sahAvo' ityAdigAthAcatuSTayaparyantaM sattA lakSaNavyAkhyAnamukhyatvaM tadanantaraM 'Na bhavo bhaMgavihINo' ityAdigAthAtrayaparyantamutpAdavyayadhauvyalakSaNakathanamukhyatA, tatazva 'pADunbhavadi ya aNNA' ityAdigAthAdvayena dravyaparyAyanirUpaNamukhyatA / athAnantaraM 'Na havadi jadi sadavvaM' ityAdi gAthAcatuSTayena sattAdravyayorabhedaviSaye yuktiM kathayati, tadanantaraM 'jo khalu davvasahAvo' ityAdi sattAdravyayorguNaguNikathanena prathamagAthA, dravyeNa saha guNaparyAyayorabhedamukhyatvena ' Natthi guNo ttiya koI ' ityAdi dvitIyA ceti svatantragAthAdvayaM, tadanantaraM dravyasya dravyArthikanayena sadutpAdo bhavati, paryAyArthikanayenAsadityAdikathanarUpeNa ' evaMvihaM' itiprabhRti gAthAcatuSTayaM tatazca 'asthi tti ya' ityAdyekasUtreNa nayasaptabhaGgIvyAkhyAnamiti samudAyena caturviMzatigAthAbhiraSTabhiH sthalairdravyanirNayaM karoti / tadyathA - atha samyaktvaM kathayati - tamhA tassa mAI kiccA NicaM pi tammaNo hojja / vocchAmi saMgahAdo paramaTThaviNicchayAdhigamaM // * 1 // tamhA tassa mAI kiccA yasmAtsamyaktvaM vinA zramaNo na bhavati tasmAtkAraNAttasya samyak - cAritrayuktasya pUrvoktatapodhanasya namasyAM namaskriyAM namaskAraM kRtvA NiccaM pi tammaNo hojja nityamapi tadgatamanA bhUtvA vocchAmi vakSyAmyahaM kartA saMgahAdo saMgrahAtsaMkSepAtsaMkSepAtsakAzAt / kim / paramaTTaviNicchayAdhigamaM paramArthavinizcayAdhigamaM samyaktvamiti paramArthavinizcayAdhigamazabdena samyaktvaM kathaM bhaNyata iti cet-paramo'rthaH paramArthaH zuddhabudvaikasvabhAvaH paramAtmA, paramArthasya vizeSeNa saMzayAdirahitatvena nizcayaH paramArthanizcayarUpo'dhigamaH zaGkAyaSTadoSarahitazca yaH paramArthato'rthAvabodho yasmAtsamyaktvAttat Age jJeyatattvakA kathana karate hue usameM bhI pahale padArthoMko dravya, guNa, paryAya, svarUpa kahate

Page #273
kundakundaviracitaH attho khalu davvamao davvANi guNappamANi bhaNidANi / tehiM puNo pajjAyA pajjayamUDhA hi parasamayA // 1 // arthaH khalu dravyamayo dravyANi guNAtmakAni bhaNitAni / taistu punaH paryAyAH paryayamUDhA hi parasamayAH // 1 // iha hi kila yaH kazcana paricchidyamAnaH padArthaH sa sarva eva vistArAyata sAmAnyasamudAyAtmanA dravyeNAbhinirvRttatvAdravyamayaH / dravyANi tu punarekAzrayavistAravizeSAtmakairabhinirvRsatvAdguNAtmakAni / paryAyAstu punarAyAvizeSAtmakA uktalakSaNairdravyairapi guNairapyabhinirvRttatvAdravyAtmakA api guNAtmakA api / tatrAnekadravyAtmakaikyapratipattinibandhano dravyaparyAyaH / sadvividhaH samAnajAtIyo'samAnajAtIyazca / tatra samAnajAtIyo nAma yathA aneka pudgalAtmako dvayaNukarUyaNuka ityAdi, asamAnajAtIyo nAma yathA jIvapudgalAtmako devo manuSya ityAdi / guNadvAreNAyatAnaikyapratipattinibandhano guNaparyAyaH / so'pi dvividhaH svabhAvaparyAyo vibhAvaparyAyazca / tatra svabhAvaparyAyo nAma samastadravyANAmAtmIyAtmIyAgurulaghuguNadvAreNa pratisamayasamudIyamAnaSadsthAnapatitavRddhihAni nAnAtvAnubhUtiH, vibhAvaparyAyo nAma rUpAdInAM jJAnAdInAM vA svaparapratyayavartamAnapUrvottarAvasthAvatIrNatAratamyopadarzitasvabhAvavizeSAnekatvApattiH / athedaM dRSTAntena draDhayati -- yathaiva hi sarva etra paTo'vasthAyinA vistArasAmAnyasamudAyenAbhidhAvatA''yatasAmAnyasamudAyena cAbhinirvartyamAnastanmaya eva, tathaiva hi sarva eva padArtho'vasthAyinA paramArthavinizcayAdhigamam / athavA paramArthavinizcayo'nekAntAtmakapadArthasamUhastasyAdhigamo yasmAditi // 1 // atha padArthasya dravyaguNaparyAyasvarUpaM nirUpayati---attho khalu davvamao arthoM jJAnaviSayabhUtaH padArthaH khalu sphuTaM dravyamayo bhavati / kasmAt / tiryak sAmAnyotAsAmAnyalakSaNena krayeNa niSpannatvAt / tiryaksAmAnyordhvatAsAmAnyalakSaNaM kathyate - ekakAle nAnAvyaktigato'nvayastiryak sAmAnyaM bhaNyate, tatra haiM-- [ khalu ] nizcayase [ artha: [ jJeyapadArtha [ dravyamayaH ] sAmAnya svarUpa vastumaya hai [tu] tathA [ dravyANi ] samasta dravya [ guNAtmakAni ] anantaguNa svarUpa [ bhaNitAni ] kahe haiM / [punaH ] aura [ taiH ] una dravya guNoMke pariNamana karanese [ paryAyAH ] paryAya haiM, arthAt dravyaparyAya aura guNaparyAya ye do bheda sahita paryAya haiM, aura [ paryayamUDhA ] azuddha paryAyoMmeM mUr3ha arthAt Atmabuddhise paryAyako hI dravya mAnanevAle ajJAnI [hi ] nizvayakara [ parasamayAH ] mithyAdRSTi haiM / bhAvArtha -- jitane jJeyapadArtha haiM, ve samasta guNa paryAya sahita haiM, isaliye dravya eka AdhArabhUta anantaguNasvarUpa hai / guNakA nAma vistAra haiM, aura paryAyakA nAma Ayata hai / vistAra caur3AIko kahate haiM, aura Ayata lambAIko kahate haiM / guNa caur3AIrUpa avinAzI sadA sahabhUta ( sAtha rahanevAle ) haiM, aura paryAya lambAIrUpa haiM jisase ki atIta anAgata vartamAna kAlameM kramavartI haiN| paryAyake do bheda haiM- eka dravyaparyAya aura dUsare guNaparyAya / inameMse azuddha dravyaparyAyakA lakSaNa kahate haiM-- 108 [ a0 2, gA0 1

Page #274
1] pravacanasAraH vistArasAmAnyasamudAyenAbhidhAvatA''yatasAmAnyasamudAyena ca dravyanAmnAbhinirvarttyamAno dravyamaya eva / yathaiva ca paTe'vasthAyI vistArasAmAnyasamudAyo'bhidhAvannAyatasAmAnyasamudAyo vA guNairabhinirvartyamAno guNebhyaH pRthaganupalambhAdguNAtmaka eva, tathaiva ca padArtheSvavasthAyI vistArasAmAnyasamudAyo'bhidhAvannAyatasAmAnyasamudAyo vA dravyanAmA guNairabhinirvartyamAno guNebhyaH pRthaganupalambhAdguNAtmaka eva / yathaiva cAnekapaTAtmako dvipaTikA tripaTiketi samAnajAtIyo dravyaparyAyaH, tathaiva cAnekapudgalAtmako dvyaNukakhyaNuka iti samAnajAtIyo dravyaparyAyaH / yathaiva cAnekakauzeyakakArpAsamayapaTAtmako dvipaTikAtripaTiketyasamAnajAtIyo dravyaparyAyaH, tathaiva cAnekajIvapudgalAtmako devo manuSya ityasamAnajAtIyo dravyaparyAyaH / yathaiva ca kacitpaTe sthUlAtmIyAgurulaghuguNadvAreNa kAlakramapravRttena nAnAvidhena pariNamanAnnAnAtvapratiprattirguNAtmakaH svabhAvaparyAyaH, tathaiva ca samasteSvapi dravyeSu sUkSmAtmIyAtmIyAgurulaghuguNadRSTAnto yathA-nAnAsiddhajIveSu siddho'yaM siddho'yamityanugatAkAraH siddhajAtipratyayaH / nAnAkAleSvekavyaktigato'nvaya UrdhvatAsAmAnyaM bhaNyate / tatra dRSTAntaH yathA - ya eva kevalajJAnotpattilakSaNe muktAtmA dvitIyAdilakSaNeSvapi sa evetipratItiH, athavA nAnAgozarIreSu gaurayaM gaurayamiti gojAtipratItistiryaksAmAnyam / yathaiva caikasmin puruSe bAlakumArAdyavasthAsu sa evAyaM devadatta iti pratyaya UrdhvatA sAmAnyam / davvANi guNappagANi bhaNidANi dravyANi guNAtmakAni bhaNitAni, anvayino guNA athavA sahabhuvo guNA iti guNalakSaNam / yathA anantajJAnasukhAdivizeSaguNebhyastathaivAgurulaghukAdisAmAnyaguNebhyazcAbhinnatvAdguNAtmakaM bhavati siddhajIvadravyaM, tathaiva svakIyavizeSasAmAnyaguNebhyaH sakAzAdabhinnatvAt sarvadravyANi guNAtmakAni aneka dravya milakara jo eka paryAyakA hotA hai, so dravyaparyAya hai yaha dravyaparyAya do prakAra hai, eka samAna jAtIya, dUsarA asamAna jAtIya / samAna jAtIya jaise aneka jAtike pudgalarUpa yaNuka tryaNuka Adi, aura asamAna jAtIya jaise- jIva padgala milakara deva manuSyAdi paryAya, aura bhinna jAtIya dravyake saMyogase guNakI pariNatirUpa guNaparyAya hotI hai, so bhI do prakAra hai, eka svabhAva guNaparyAya, dUsarI vibhAva guNaparyAya | svabhAva guNaparyAya vaha hai, jo samasta dravya apane apane agurulaghuguNoMse samaya samaya SaTguNI hAni vRddhirUpa pariNamana kareM, aura vibhAvaguNa paryAya vaha hai, jo varNAdi guNa pudgalaskaMdho meM jJAnAdi guNa jIvameM pudgalake saMyogake pahale AgAmI dazAmeM hInAdhika hokara pariNamana kreN| Age isIko udAharaNase dRr3ha karate haiM-jaise vastra zuklAdi guNoMse apanI pariNatirUpa paryAyase siddha haiM, isaliye guNaparyAyamaya vastra hai| isI prakAra dravya guNaparyAyamaya hai, aura jaise vastra zuklAdi guNa paryAyoM se judA nahIM hai, isI prakAra dravya guNa paryAyoMse judA nahIM hai / jaise vastrake do tIna pATa milakara samAnajAtIya paryAya hotA hai, usI prakAra pugalake dvyaNuka tryaNukAdi aneka samAnajAtIya paryAya hote haiM / jaise vastrake rezama kapAsake do tIna pATa milake asamAna jAtIya dravyaparyAya hotA hai, usI prakAra jIva pudgala milakara deva manuSyAdi asamAna jAtIya dravyaparyAya hote haiM / aura jaise kisI vastrameM sthUla apane agurulaghuguNa dvArA 1 109

Page #275
110 kundakundaviracitaH [a0 2, gA0 1dvAreNa pratisamayasamudIyamANaSaTsthAnapatitavRddhihAninAnAkhAnubhUtiH guNAtmakaH svbhaavpryaayH| yathaiva ca paTe rUpAdInAM svaparapratyayamavartamAnapUrvottarAvasthAvatIrNatAratamyopadarzitasvabhAvavizepAnekakhApattirguNAtmako vibhAvaparyAyaH, tathaiva ca samasteSvapi dravyeSu rUpAdInAM jJAnAdInAM vA svaparamatyayamavartamAnapUrvottarAvasthAvatIrNatAratamyopadarzitasvabhAvavizeSAnekakhApattiguNAtmako vibhAvaparyAyaH / iyaM hi sarvapadArthAnAM dravyaguNaparyAyasvabhAvaprakAzikA pAramezvarI vyavasthA sAdhIyasI, na punritraa| yato hi bahavo'pi paryAyamAtramevAvalambya tattvApatipattilakSaNaM mohamupagacchantaH parasamayA bhavanti // 1 // athAnuSaGgikImimAmeva svasamayaparasamayavyavasthA pratiSThApyopasaMharati je pajjayesu NiradA jIvA parasamayiga tti nnihitttthaa| AdasahAvammi ThidA te sagasamayA muNedavvA // 2 // bhavanti / tehiM puNo pajAyA taiH pUrvoktalakSaNairdravyaguNaizca paryAyA bhavanti, vyatirekiNaH paryAyA athavA kramabhuvaH paryAyA iti paryAyalakSaNam / yathaikasmin muktAtmadravye kiMcidUnacaramazarIrAkAragatimArgagavilakSaNasiddhagatiparyAyaH tathA'gurulaghukaguNaSaDvRdrihAnirUpAH sAdhAraNasvabhAvaguNaparyAyAzca, tathA sarvadravyeSu svabhAvadravyaparyAyAH svajAtIyavibhAvadravyaparyAyAzca,tathaivasvabhAvavibhAvaguNaparyAyAzca 'jesiM asthisahAo' ityAdigAthAyAM, tathaiva 'bhAvA jIvAdIyA' ityAdigAthAyAM ca paJcAstikAye pUrva kazritakrameNa yathAsaMbhavaM jnyaatvyaaH| pajjayamuDhA hi parasamayA yasmAditthaMbhUtadravyaguNaparyAyaparijJAnamUDhA athavA nArakAdiparyAyarUpo na bhavAmyahamiti bhedavijJAnamUDhAzca parasamayA mithyAdRSTayo bhavantIti / tasmAdiyaM pAramezvarI dravyaguNaparyAyavyAkhyA samIcInA bhadrA bhavatItyabhiprAyaH // 1 // atha prasaMgAyAtAM parasamayasvasamayavyavasthAM kathayati-je pajjayesu NiradA jIvA ye paryAyeSu niratAH jIvAH parasamayiga tti NiTThiA te parasamayA iti nirdiSTAH kathitAH / kAlake kramase nAnA prakArase pariNamana honese eka anekatA liye zuklAdi guNoMkA guNasvarUpa svabhAvaparyAya hai, usI prakAra sabhI dravyoMmeM sUkSma apane apane agurulaghuguNoMse samaya samaya SaTguNI hAni vRddhise nAnA svabhAvaguNaparyAya haiN| aura jaise vastrameM anya dravyake saMyogase varNAdi guNoMkI kRSNa pItatAdi bhedoMse pUrva uttara avasthAmeM hIna adhikarUpa vibhAvaguNaparyAya hote haiM, usI prakAra pudgalameM varNAdi guNoMkI tathA AtmAmeM jJAnAdi guNoMkI parasaMyogase pUrva uttara (pahalI-AgekI) avasthAmeM hIna adhika vibhAvaguNaparyAya haiM / isa prakAra saMpUrNa dravyoMke guNaparyAyoMko bhagavAnakI vANI hI dikhalAnemeM samartha hai, anyamatI nahIM dikhA sakate / kyoMki ve saba eka nayakA hI avalaMbana lete haiM, aura eka nayase saba dravya, guNa, paryAyake svarUpa nahIM kahe jA sakate / aise aneka jIva azuddha paryAya mAtrakA avalaMbana karate hue mithyA mohako prApta hokara parasamayI hote haiM // 1 // aba isa vyAkhyAnakA saMyoga pAkara svasamaya tathA parasamayakA svarUpa pragaTa karate haiM-[ye jIvAH] jo ajJAnI saMsArI jIva [paryAyeSu ] manuSyAdi paryAyoMmeM [niratAH] lavalIna haiM, ve [parasamayikAH] parasamayameM rAgayukta haiM, [iti]

Page #276
2] pravacanasAraH 111 ye paryAyeSu niratA jIvAH parasamayikA iti nirdissttaaH| AtmasvabhAve sthitAste svakasamayA mantavyAH // 2 // ye khalu jIvapudgalAtmakamasamAnajAtIyadravyaparyAya sakalAvidyAnAmekamUlamupagatA yathoditAtmasvabhAvasaMbhAvanalIvAstasminnevAzaktimupavajanti, te khalUcchalitanirargalaikAntadRSTayo manuSya evAhameSa mamaivetanmanuSyazarIramityahaGkAramamakArAbhyAM vimalabhyamAnA avicalitacetanAvilAsamAtrAdAtmavyavahArAt pracyutya kroDIkRtasamastakriyAkuTumbakaM manuSyavyavahAramAzritya rajyanto dviSantazca paradravyeNa karmaNA saMgatatAtparasamayA jAyante / ye tu punarasaMkIrNadravyaguNaparyAyasusthitaM bhagavantamAtmanaH svabhAvaM sakalavidyAnAmekamUlamupagamya yathoditAtmasvabhAvasaMbhAvanasamarthatayA paryAyamAtrAzaktimatyasyAtmanaH svabhAva eva sthitimAsUtrayanti, te khalu sahajavijRmbhitAnekAntadRSTipakSapitasamastaikAntadRSTiparigrahagrahA manuSyAdigatiSu tadvigraheSu cAvihitAhaGkAramamakArA anekApavarakasaMcAritaratnapradIpamivaikarUpamevAtmAnamupalabhamAnA avicalitacetanAvilAsamAtramAtmavyavahAramurarIkRtya kroDIkRtasamastakriyAkuTumbakaM manuSyavyavahAramanAzrayanto vizrAtathAhi-manuSyAdiparyAyarUpo'hamityahaGkAro bhaNyate, manuSyAdizarIraM taccharIrAdhArotpannapaJcendriyaviSayasukhasvarUpaM ca mameti mamakAro bhaNyate, tAbhyAM pariNatAH mamakArAhaMkArarahitaparamacaitanyacamatkArapariNatezcyutA ye te karmodayajanitaparaparyAyaniratatvAtparasamayA mithyAdRSTayo bhaNyante / AdasahAvammi ThidA ye punarAtmasvarUpe sthitAste sagasamayA muNedavyA svasamayA mantavyA jJAtavyA iti / tadyathA-anekApavarakaaisA [nirdiSTAH ] bhagavaMtadevane dikhAyA haiM / aura jo samyagdRSTi jIva [ AtmasvabhAve ] apane jJAnadarzana svabhAvameM [sthitAH ] maujUda haiM, [te] ve [svakasamayAH] svasamayameM rata [jJAtavyAH] jAnane yogya haiM / bhAvArtha-jo jIva saba avidyAoMkA eka mUlakAraNa jIva pudgala svarUpa asamAna jAtivAle dravyaparyAyako prApta hue haiM, aura Atma-svabhAvakI bhAvanAmeM napuMsakake samAna azakti (nirbalapane ) ko dhAraNa karate haiM, ve nizcaya karake nirargala ekAntadRSTi hI haiM / 'maiM manuSya hU~, yaha merA zarIra hai' isa prakAra nAnA ahaMkAra mamakArabhAvoMse viparIta jJAnI hue avicalita cetanA-vilAsarUpa Atma-vyavahArase cyuta hokara samasta niMdya kriyA-samUhake aMgIkAra karanese putra strI mitrAdi manuSyavyavahArako Azraya karake rAgI dveSI hote haiM, aura paradravyakarmoMse milate haiM, isa kAraNa parasamayarata hote haiM / aura jo jIva apane dravyaguNaparyAyoMkI abhinnatAse sthira haiM, samasta vidyAoMke mUlabhUta bhagavaMta AtmAke svabhAvako prApta hue haiM, AtmasvabhAvakI bhAvanAse paryAyarata nahIM haiM, aura Atma-svabhAvameM hI sthiratA bar3hAte haiM, ve jIva svAbhAvika anekAntadRSTise ekAMta dRSTirUpa parigrahako dUra karanevAle haiN| manuSyAdi gatiyoMmeM zarIrasaMbaMdhI ahaMkAra mamakArabhAvoMse rahita haiM / jaise aneka gRhoMmeM saMcAra karanevAlA ratnadIpaka eka hai, usI prakAra ekarUpa AtmAko prApta hue haiM / acalita caitanya-vilAsarUpa AtmavyavahArako aMgIkAra karate haiM / asamIcIna kriyAoMke mUlakAraNa manuSya-vyavahArake Azrita nahIM hote|

Page #277
112 kundakundaviracitaH [a0 2, gA0 3 ntarAgadveSonmeSatayA paramamaudAsInyamavalambamAnA nirastasamastaparadravyasaMgatitayA svadravyeNaiva kevalena saMgatatvAtsvasamayA jAyante / ataH svasamaya evAtmanastattvam // 2 // atha dravyalakSaNamupalakSayati aparicattasahAveNuppAdavvayadhuvattasaMjuttaM / guNavaM ca sapajjAyaM jaM taM davvaM ti vuccati // 3 // aparityaktasvabhAvenotpAdavyayadhruvatvasaMyuktam / guNavacca saparyAyaM yattadravyamiti bruvanti // 3 // iha khalu yadanArabdhasvabhAvabhedamutpAdavyayadhauvyatrayeNa guNaparyAyadvayena ca yallakSyate taddravyam / tatra hi dravyasya svabhAvo'stitvasAmAnyAnvayaH, astitvaM hi vakSyati dvividhaM, svarUpAstitvaM sAdRzyAstitvaM ceti / tatrotpAdaH prAdurbhAvaH, vyayaH pracyavanaM, dhauvyamavasthitiH / guNA vistAravizeSAH, te dvividhAH sAmAnyavizeSAtmakatvAt / tatrAstitvaM nAstitvamekatvamanyatvaM dravyatvaM paryAyatvaM sarvagatatvamasarvagatatvaM samadezatvamapradezatvaM mUrtattramamUrtatvaM sakriyatvamakriyatvaM cetanatvamacetanatvaM kartRtkhamakartRtvaM bhoktRtvamabhoktRtvamagurulaghutvaM cetyAdayaH sAmAsaMcAritaikaratnapradIpa ivAnekazarIreSvapyeko'hamiti dRDhasaMskAreNa nijazuddhAtmAni sthitA ye te karmodayajanitaparyAyapariNatirahitatvAtsvasamayA bhavantItyarthaH // 2 // atha dravyasya sattAdilakSaNatrayaM sUcayati - apariccattasahAveNa aparityaktasvabhAvamastitvena sahAbhinnaM uppAdavtrayadhuvattasaMjuttaM utpAdavyayadhaunyaiH saha saMyuktaM guNavaM ca sapajjAyaM guNavatparyAyasahitaM ca jaM yaditthaMbhUtaM sattAdilakSaNatrayasaMyuktaM taM davvaM ti caMtitaM dravyamiti bruvanti sarvajJAH / idaM dravyamutpAdavyayatrauvyairguNaparyAyaizva saha lakSyalakSaNabhede apa sati sattAbhedaM na gacchati / tarhi kiM karoti / svarUpatayaiva tathAvidhatvamavalambate / ko'rthaH / utpAdarAga dveSa abhAvase parama udAsIna haiM, aura samasta paradravyoM kI saMgati dUra karake kevala svadravyameM prApta hue haiM, isI kAraNa svasamaya haiM / svasamaya AtmasvabhAva hai / AtmasvabhAvameM jo lIna rahate haiM ve dhanya haiM // 2 // aba dravyakA lakSaNa kahate haiM - [ yat ] jo [ aparityaktasvabhAvena ] nahIM chor3e hue apane astitva svabhAvase [ utpAdavyayadhruvatva saMbaddhaM ] utpAda, vyaya, tathA dhaumya saMyukta hai / [ ca ] aura [ guNavat ] anaMtaguNAtmaka hai, [ saparyAyaM ] paryAyasahita hai, [ tat ] use [ dravyaM iti ] dravya aisA [bruvanti ] kahate haiM / bhAvArtha-jo apane astitvase kisIse utpanna nahIM huA hove, use dravya kahate haiM / astitva do prakArakA haiM- eka svarUpAstitva aura dUsarA sAmAnyAstitva, ina donoM astitvakA varNana Age kareMge / yahA~ dravyake lakSaNa do haiM, so batalAte haiM, eka utpAda-vyaya- dhrauvya, aura dUsarA guNaparyAya / utpAda utpanna honeko, vyaya vinAza honeko, aura dhauvya sthira rahaneko kahate haiM / guNa do prakArakA hai, eka sAmAnyaguNa dUsarA vizeSaguNa / astitva, nAstitva, ekatva, anyatva, dravyatva, paryAyatva, sarvagatatva, asarvagatatva, sapradezatva, apradezatva, mUrtatva, amUrtatva, sakriyatva, akiyatva, cetanatva,

Page #278
pravacamasAraH myaguNAH / avagAhahetutvaM gatinimitsatA sthitikAraNatvaM vartanAyatanatvaM rUpAdimattA cetanakhamityAdayo vishessgunnaaH| paryAyA AyatavizeSAH, te puurvmevoktaashcturvidhaaH| na ca tairutpAdAdibhirguNaparyAyairvA saha dravyaM lakSyalakSaNabhede'pisvarUpabhedamupavrajati, svarUpata eva dravyasya tathAvidhatvAduttarIyavat / yathA khalUttarIyamupAttamalinAvasthaM prakSAlitamamalAvasthayotpadyamAnaM tenotpAdena lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / tathA dravyamapi samupAsaprAktanAvasthaM samucitabahiraGgasAdhanasaMnidhisadbhAve vicitrabahutarAvasthAnaM svarUpakakaraNasAmarthyasvabhAvenAntaraGgasAdhanatAmupAgatenAnugRhItamuttarAvasthayotpadyamAnaM tenotpAdena lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhakhamavalambate / yathA ca tadevottarIyamamalAvasthayotpadyamAnaM malinAvasthayA vyayamAnaM tena vyayena lakSyate / ma ca tena saha svarUpabhedamupabrajati, svarUpata eva tathAvidhasamavalambate / tathA tadeva dravyamapyuttarAvasthayotpadyamAnaM mAktanAvasthayA vyayamAnaM tena vyayena lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / yathaiva ca tadevottarIyamekakAlamamalAvasthayovyayadhrauvyasvarUpaM guNaparyAyarUpaM ca pariNamaMti zuddhAtmavadeva / tathAhi kevalajJAnotpattiprastAve zuddhAtmarUpaparicchittinizcalAnubhUtirUpakAraNasamayasAraparyAyasya vinAze sati zuddhAtmopalambhavyaktirUpakArthasamayasArasyotpAdaH kAraNasamayasArasya vyayastadubhayAdhArabhUtaparamAtmadavyatvena dhrauvyaM ca / tathAnantajJAnAdiguNAH, gatimArgaNAvipakSabhUtasiddhagatiH, indriyamArgaNAvipakSabhUtAtIndriyatvAdilakSaNAH zuddhaparyAyAzca bhavantIti / yathA zuddhasattayA sahAbhinnaM paramAtmadravyaM pUrvoktotpAdavyayadhrauvyairguNaparyAyaizca saha saMjJAlakSaNaprayojanAdibhede'pi sati taiH saha sattAdibhedaM na karoti, svarUpata eva tathAvidhatvamavalambate / tathAvidhatvaM ko'rthaH / acetanatva, kartRtva, akartRtva, bhoktRtva, abhoktRtva, agurulaghutva, ityAdi sAmAnyaguNa haiM / avagAhahetutva, gatinimittatA, sthitihetutva, vartanAyatanatva, rUpAdimatva, cetanatva, ityAdi vizeSaguNa haiN| dravyaguNakI pariNatike bhedako paryAya kahate haiM / ina utpAda vyaya dhrauvya guNaparyAyoMse dravya lakSita hotA (pahicAnA jAtA) hai, isaliye dravya 'lakSya' hai / aura jinase lakSita hotA hai, ve lakSaNa haiM, isaliye utpAda vyayAdi lakSaNa' haiM / lakSya lakSaNa bhedase yadyapi inameM bheda hai, tathApi svarUpase dravyameM bheda nahIM hai, arthAt svarUpase lakSya lakSaNa eka hI haiN| jaise-koI vastra pahale malina thA, pIchese dhokara ujjvala kiyA, taba ujjvalatAse utpanna huA kahalAyA / paraMtu usa vastrakA utpAdase pRthakpanA nahIM hai, kyoMki pUrvavastra hI ujjvalabhAvase pariNata huA hai| isI prakAra bahiraMga-aMtaraMga nimitta pAkara dravya eka paryAyase utpanna hotA hai, paraMtu utpAdase judA nahIM hai, svarUpase hI usa paryAyarUpa pariNamana karatA hai / vahI vastra ujjvalAvasthAse to utpanna huA hai, aura malinaparyAyase vyaya (nAza ) ko prApta huA hai, paraMtu usa vyayase vastra pRthak nahIM hai, kyoMki Apa hI malinabhAvake nAzarUpa pariNata huA hai / isI prakAra dravya AgAmI paryAyase to utpadyamAna hai, aura prathama avasthAse naSTa hotA hai, paraMtu usa vyayase pRthak nahIM hai, vyaya prava. 15

Page #279
114 kundakunda viracitaH [ a0 2, gA0 3spadyamAnaM malinavyavasthayA vyayamAnamavasthAyinyottarIyatvAtrasthayA dhauvyamAlambyamAnaM dhauvyeNa lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhalamavalambate / tathaiva tadeva dravyamapyekakAlamuttarAvasthayotpadyamAnaM prAktanAvasthayA vyayamAnamavasthAyinyA dravyatvAvasthayA dhauvyamAlamvyamAnaM dhauvyeNa lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / yathaiva ca tadevottarIyaM vistAravizeSAtmakairguNairlakSyate / na ca taiH saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / tathaiva tadeva dravyamapi vistAravizeSAtmakairguNairlakSyate / na ca taiH saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / yathaiva ca tadevottarIyamAyatavizeSAtmakaiH paryAyavartibhistantubhirlakSyate / na ca taiH saha svarUpabhedamupatrajati, svarUpata eva tathAvidhatvamavalambate / tathaiva tadeva dravyamapyAyatavizeSAtmakaiH paryAyairlakSyate / na ca taiH saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate // 3 // I atha krameNAstitvaM dvividhamabhidadhAti tatredaM svarUpAstitvAbhidhAnam utpAdavyayadhauvyaguNaparyAyasvarUpeNa pariNamanti, tathA sarvadravyANi svakIyasvakIyayathocitotpAdavyayadhauvyaitathaiva guNaparyAyaiva saha yadyapi saMjJAlakSaNaprayojanAdibhirbhedaM kurvanti tathApi sattAsvarUpeNa bhedaM na kurvanti, svabhAvata eva tathAvidhatvamavalambate / tathAvidhatvaM ko'rthaH / utpAdavyayAdisvarUpeNa pariNamanti / athavA yathA vastraM nirmalaparyAyeNotpannaM malinaparyAyeNa vinaSTaM tadubhayAdhArabhUtavastrarUpeNa dhruvamavinazvaraM tathaiva zuklavarNAdiguNanavajIrNAdiparyAyasahitaM ca sat tairutpAdavyayadhaunyaistathaiva ca svakIyaguNaparyAyaiH saha saMjJAdi - bhede'pi sati sattArUpeNa bhedaM na karoti / tarhi kiM karoti / svarUpata evotpAdAdirUpeNa pariNamati, tathA sarvadravyANItyabhiprAyaH // 3 // evaM namaskAragAthA dravyaguNaparyAyakathanagAthA svasamayaparasamayanirUpaNagAthA sattAdilakSaNatrayasUcanagAthA ceti svatantragAthA catuSTayena pIThikAbhidhAnaM prathamasthalaM gatam / atha prathamaM svarUpa pariNata huA hai / aura vahI vastra jaise eka samayameM nirmala avasthAkI apekSAse to utpadyamAna hai, malinAvasthAkI apekSAse vyaya ( nAza) vAlA hai, aura vastrapanekI apekSA dhruva hai, paraMtu dhruvapanese svarUpabhedako dhAraNa nahIM karatA hai, Apa hI usa svarUpa pariNamatA hai / isI prakAra dravya haraeka samaya meM uttara avasthAse utpanna hotA hai, pUrva avasthAse vinAzako prApta hotA hai, aura dravyapane svabhAvase dhruva rahatA hai, dhruvapanese pRthak nahIM rahatA, Apa hI dhauvyako avalaMbana karatA hai / aura isI prakAra jaise vahI ujjvala komalAdi guNoMkI apekSA dekhate haiM, to vaha una guNoMse bhinna bheda dhAraNa nahIM karatA, svarUpase guNAtmaka hai, isI taraha pratyeka dravya nija guNoMse bhinna nahIM hai, svarUpase hI guNAtmaka hai, aisA dekhate haiM / jaise vastra taMturUpa paryAyoMse dekhAjAtA hai, paraMtu una paryAyoMse judA nahIM hai, svarUpase hI urUpa hai; isI prakAra dravya nija paryAyoMse dekhate haiM, paraMtu svarUpase hI paryAyapaneko avalambana karatA hai / isa taraha dravyakA utpAdavyayadhauvyalakSaNa aura guNaparyAyalakSaNa jAnane yogya hai || 3 || aba do prakArake astitvame'se pahale svarUpAstitvako dikhalAte haiM-- [ guNaiH ] apane guNoM karake [ citraiH saha

Page #280
115 pravacanasAraH sambhAvo hi sahAvo guNehiM saha pajaehiM cittehiM / davvassa savvakAlaM uppAdavvayadhuvattehiM // 4 // sadbhAvo hi svabhAvo guNaiH saha pryyshcitrH| dravyasya srvkaalmutpaadvyydhruvtvH||4|| astitvaM hi kila dravyasya svabhAvaH, tatpunaranyasAdhananirapekSavAdanAdhanantatayA hetukayaikarupayA vRttyA nityapravRttatvAdvibhAvadharmavailakSaNyAcca bhAvabhAvavadbhAvAnAnAtve'pi pradezabhedAbhAvAdravyeNa sahaikatvamavalambamAnaM dravyasya svabhAva eva kathaM na bhavet / tattu dravyAntarANAmiva dravyaguNaparyAyANAM na pratyekaM parisamApyate / yato hi parasparasAdhitasiddhiyuktatvAtteSAmastitvamekameva, kArtasvaravat yathA hi dravyeNa vA kSetreNa vA kAlena vA bhAvena vA kArtasvarAt pRthaganupalabhyamAnaiH kartRkaraNAdhikaraNarUpeNa prItAdiguNAnAM kuNDalAdiparyAyANAM ca svarUpampAdAya pravartamAnapravRttiyuktasya kArtasvarAstitvena niSpAditaniSpattiyuktaiH pItatAdiguNaiH tAvatsvarUpAstitvaM pratipAdayati-sahAvo hi svabhAvaH svarUpaM bhavati hi sphuTam / kaH kartA / sabbhAvo sadbhAvaH zuddhasattA zuddhAstitvam / kasya svabhAvo bhavati davbassa muktAtmadravyasya tacca svarUpAstitvaM yathA muktAtmanaH sakAzAtpRthagbhUtAnAM pudgalAdipaJcadravyANAM zeSajIvAnAM ca bhinnaM bhavati na ca tathA kaiH saha / guNehiM saha pajjaehiM kevalajJAnAdiguNaiH kiMcidUnacaramazarIrAkArAdisvakIyaparyAyaizca saha / kathaMbhUtaiH / cittehiM siddhagatitvamatIndriyatvamakAyatvamayogatvamavedatvamityAdibahubhedabhinnairna kevalaM guNaparyAyaiH saha bhinnaM bhavati / uppAdabayadhuvattehiM zuddhAtmaprAptirUpamokSaparyAyasyotpAdo rAgAdivikalparahitaparamasamAdhirUpamokSamArgaparyAyasya vyayastathA mokSamArgAdhArabhUtAnvayadravyatvalakSaNaM dhrauvyaM cetyuktalakSaNotpAdavyayadhrauvyaizca saha bhinnaM na bhavati / katham / sabakAlaM sarvakAlaparyantaM yathA bhavati / kasmAttaiH saha bhinnaM na bhavatIti cet / paryAyaiH] nAnA prakArakI apanI paryAyoMkarake aura [ utpAdavyayadhavatvaiH] utpAda, vyaya, tathA dhrauvyakarake [dravyasya ] guNaparyAyasvarUpa dravyakA [ sarvakAlaM ] tInoM kAlameM [sadbhAva ] astitva hai, vahI [hi] nizcaya karake [ svabhAvaH] mUlabhUta svabhAva hai| bhAvArtha-nizcaya karake astitva hI dravyakA svabhAva hai, kyoMki astitva kisI anya nimittase utpanna nahIM huA hai| anAdi anaMta ekarUpa pravRttise avinAzI hai| vibhAvabhAvarUpa nahIM, kintu svAbhAvikabhAva hai| aura guNaguNIke bhedase yadyapi dravyase astitvaguNa pRthak kahA jAtA hai, paraMtu vaha pradezabhedake vinA dravyase ekarUpa hai| eka dravyase dUsare dravyakI nAI pRthak nahIM haiM, kyoMki dravyake astitvase guNaparyAyoMkA astitva hai, aura guNaparyAyoMke astitvase dravyakA astitva hai / yaha kathana nIce likhe hue soneke dRSTAMtase samajhAte haiN| jaise-pItatAdi guNa tathA kuMDalAdiparyAya jo ki dravya, kSetra, kAla, bhAvakI apekSA sonese pRthak nahIM haiM, unakA kartA, sAdhana, aura AdhAra sonA hai, kyoMki soneke astitvase hI unakA astitva hai| jo sonA na hove, to pItatAdi guNa tathA kuMDalAdiparyAyeM bhI na hoveM / sonA svabhAvavaMta hai, aura ve

Page #281
116 kundakundaviracitaH [ a0 2, gA0 4 kuNDalAdiparyAyaizca yadastitvaM kArtasvarasya sa svabhAvaH, tathA hi dravyeNa vA kSetreNa vA kAlena vA bhAvena vA dravyAtpRthaganupalabhyamAnaiH kartRkaraNAdhikaraNarUpeNa guNAnAM paryAyANAM ca svarUpamupAdAya pravartamAnamaniyuktasya dravyAstitvena niSpAditaniSpattiyuktairguNaiH paryAyeva yadastitvaM dravyasya sa svabhAvaH / yathA vA dravyeNa vA kSetreNa vA kAlena vA bhAvena vA pItatAdiguNebhyaH kuNDalAdiparyAyebhyazca pRthaganupalabhyamAnasya kartRkaraNAdhikaraNarUpeNa kArtasvarasvarUpamupAdAya pravartamAnamavRttiyuktaiH pItatAdiguNaiH kuNDalAdiparyAyaizca niSpAditaniSpattiyuktasya kArtasvarasya mUlasAdhanatayA tairniSpAditaM yadastitvaM sa svabhAvaH, tathA dravyeNa vA kSetreNa vA kAlena vA bhAvena vA guNebhyaH paryAyebhyazca pRthaganupalabhyamAnasya kartRkaraNAdhikaraNarUpeNa dravyasvarUpamupAdAya mavartamAnAmavRttiyuktairguNaiH paryAyaizca niSpAditaniSpattiyuktasya dravyasya mUlasAdhanatayA tairniSpAditaM yadastitvaM sa svabhAvaH / kiM ca-yathA hi dravyeNa vA kSetreNa vA kAlena vA bhAvena vA kAryasvarAtpRthaganupalabhyamAnaiH kartRkaraNAdhikaraNarUpeNa kuNDalAGgadapItatAdyutpAdavyayadhauvyANAM svarUpayataH kAraNAdguNaparyAyo'stitvenotpAdavyayadhauvyAstitvena ca kartRbhUtena zuddhAtmadravyAstitvaM sAdhyate, zuddhAtmadravyAstitvena ca guNaparyAyotpAdavyayatrauvyAstitvaM sAdhyata iti / tadyathA yathA svakIyadravyakSetrakAlabhAvaiH suvarNAdabhinnAnAM pItatvAdiguNakuNDalAdiparyAyANAM saMbandhi yadastitvaM sa eva suvarNasya sadbhAvaH, tathA svakIyadravyakSetrakAlabhAvaiH paramAtmadravyAdabhinnAnAM kevalajJAnAdiguNakiMcidUnacarama zarIrAkArAdiparyAyANAM saMbandhi yadastitvaM sa evamuktAtmadravyasya sadbhAvaH / yathA svakIyadravyakSetrakAlabhAvaiH pItatvAdiguNakuNDalAdiparyAyebhyaH sakAzAdabhinnasya suvarNasya saMbandhi yadastitvaM sa eva pItatvAdiguNakuNDalAdiparyAyANAM svabhAvo bhavati, tathA svakIyadravyakSetra kAlabhAvaiH kevalajJAnAdiguNa kiMcidUnacaramazarIrAkAraparyAyebhyaH sakAzAdabhinnasya muktAtmadravyasya saMbandhi yadastitvaM sa eva kevalajJAnAdiguNakiMcidUnacara mazarIrAkAraparyAyANAM svabhAvo jJAtavyaH / svabhAva haiM / isI prakAra dravya, kSetra, kAla, bhAvoM kI apekSA dravyase abhinna jo usake guNaparyAya haiM, unakA kartA sAdhana, aura AdhAra dravya haiM, kyoMki dravyake astitvase hI guNaparyAyoMkA astitva hai / jo dravya na hove, to guNaparyAya bhI na hoveM / dravya svabhAvavaMta hai, aura guNaparyAya svabhAva haiM / aura jaise dravya, kSetra, kAla bhAvoMse, pItatAdi guNa tathA kuMDalAdi paryAyoMse apRthakbhUta ( jo jude nahIM ) soneke karma pItatAdi guNa tathA kuMDalAdi paryAya haiM, isaliye pItatAdi guNa aura kuMDalAdi paryAyoM ke astitvase sonekA astitva hai / yadi pItatAdiguNa tathA kuMDalAdi paryAyeM na hoM, to sonA bhI na hove / isI prakAra dravya, kSetra, kAla, bhAvoMse guNaparyAyoM se apRthagbhUta dravyake karma guNaparyAya haiM, isaliye paryAyoMke astitvase dravyakA astitva hai / jo guNaparyAyeM na hoM, to dravya bhI na hove / aura jaisedravya, kSetra, kAla, bhAvoMse sonese apRthagbhUta aisA jo kaMkaNakA utpAda, kuMDalakA vyaya tathA pItatvAdikA dhanya ina tIna bhAvoMkA kartA, sAdhana, aura AdhAra sonA hai, isaliye soneke astitvase inakA astitva hai, kyoMki jo sonA na hove, to kaMkaNakA utpAda, kuMDalakA vyaya aura pItatvAdikA dhaumya,

Page #282
pravacanasAraH mupAdAya pravartamAnapravRttiyuktasya kArtasvarAstitvena niSpAditaniSpattiyuktaiH kuNDalAgadapItatAdhutpAdavyayadhrauvyairyadastitvaM kArtasvarasya sa svabhAvaH, tathA hi dravyeNa vA kSetreNa vA kAlena vA bhAvena vA dravyAtpRthaganupalabhyamAnaH kartRkaraNAdhikaraNarUpeNotpAdavyayadhrauvyANAM svarUpamupAdAya pravartamAnapravRttiyuktasya dravyAstitvena niSpAditaniSpattiyuktairutpAdavyayadhrauvyairyadastitvaM dravyasya sa svabhAvaH / yathA vA dravyeNa vA kSetreNa kA kAlena vA bhAvena vA kuNDalAgadapItatAdhutpAdavyayadhrauvyebhyaH pRthaganupalabhyamAnasya kartRkaraNAdhikaraNarUpeNa kArtasvarasvarUpamupAdAya pravartamAnamattiyuktaiH kuNDalAdapItatAdhutpAdacyayadhrauvyaniSpAditaniSpattiyuktasya kArtasvarasya mUlasAdhanatayA tairniSpAditaM yadastitvaM sa svabhAvaH, tathA dravyeNa vA kSetreNa vA kAlena vA bhAvena votpAdavyayadhauvyebhyaH pRthaganupalabhyamAnasya kartRkaraNAdhikaraNarUpeNa dravyasvarUpamupAdAya pracatamAnapravRttiyuktarutyAdabyayadhrauvyaniSpAditaniSpattiyuktasya dravyasya mUlasAdhanatayA tainipAditaM yadastitvaM sa khabhAvaH // 4 // athedAnImutpAdavyayadhrauvyANAmapi dravyeNa sahAbhinnAstitvaM kthyte| yathA svakIyadravyAdicatuSTayena suvarNAdabhinnAnAM kaTakaparyAyotpAdakaGkaNaparyAyavinAzasuvarNatvalakSaNadhrauvyANAM saMbandhi yadastitvaM sa eva suvarNasadbhAvaH, tathA svadravyAdicatuSTayena paramAtmadravyAdabhinnAnAM mokSaparyAyotpAdamokSamArgaparyAyavyayatadubhayAdhArabhUtaparamAtmadravyatvalakSaNadhrauvyANAM saMbandhi yadastitvaM sa eva muktAtmadravyasvabhAvaH / yathA svadravyAdicatuSTayena kaskaparyAyotpAdakaGkaNaparyAyavyayasuvarNatvalakSaNadhrauvyebhyaH sakAzAdabhinnasya suvarNasya saMbandhi yadastitvaM sa eva kaTakaparyAyotpAdakaGkaNaparyAyavyayatadubhayAdhArabhUtasuvarNatvalakSaNadhrauvyANAM sadbhAvaH, tathA svadravyAdicatuSTayena mokSaparyAyotpAdamokSamArgaparyAyavyayatadubhayAdhArabhUtamuktAtmadravyatvalakSaNadhrauvyebhyaH sakAzAdabhinnasya paramAtmadravyasya saMbandhi yadastitvaM sa eva mokSaparyAyotpAdamokSamArgaparyAyavyayatadubhayAdhArabhUtamuktAtmadravyatvalakSaNadhrauvyANAM svabhAva iti / evaM yathA muktAtmadravyasya svakIyaguNaparyAyotpAdavyayadhrauvyaiH saha svarUpAstiye tIna bhAva bhI na hoveN| isI prakAra dravya, kSetra, kAla, bhAvoM karake dravyase apRthagbhUta aise jo utpAda, vyaya, dhrauvya ina tIna bhAvoMkA kartA, sAdhana tathA AdhAra dravya hai, isaliye dravyake astitvase utpAdAdikA astitva hai / jo dravya na hove to utpAda, vyaya, dhrauvya ye tIna bhAva na hoveN| aura jaise dravya, kSetra, kAla, bhAvoMkara kaMkaNAdi paryAyakA utpAda, kuMDalAdikA vyaya, pItatvAdikA dhrauvya, ina tIna bhAvoMse apRthagbhUta jo sonA hai, usake kartA, sAdhana aura AdhAra kaMkaNAdi utpAda, kuMDalAdi vyaya, pItatvAdi dhrauvya, ye tIna bhAva haiM, isaliye ina tIna bhAvoMke astitvase sonekA astitva hai / yadi ye tIna bhAva na hoveM, to sonA bhI na hove / isI prakAra dravya, kSetra, kAla, bhAvoM karake utpAda, vyaya, dhrauvyase apRdhAbhUta dravyake kartA, sAdhana aura AdhAra utpAda, vyaya, dhrauvya, ye tIna bhAva haiM, kyoMki ina tInoMke astitvase dravyakA astitva hai / yadi ye tIna bhAva na hoveM, to dravya bhI na hove / isase yaha bAta siddha huI, ki dravya, guNa aura paryAyoMkA astitva eka hai| aura jo dravya hai, so apane guNa

Page #283
kundakundaviracitaH idaM tu sAdRzyAstitvAbhidhAnamastIti kathayati 118 iha vivihalakkhaNANaM lakkhamaNamegaM saditi savvagayaM / uvadisadA khalu dhammaM jiNavaravasaheNa paNNattaM // 5 // iha vividhalakSaNAnAM lakSamaNamekaM saditi sarvagatam / upadizatA khalu dharma jinavaravRSabheNa prajJaptam // 5 // iha fro prapaJcitavaicitryeNa dravyAntarebhyo vyAhRtya vRttena pratidravyaM sImAnamAsUtrayatA vizeSalakSaNabhUtena ca svarUpAstitvena lakSyamANAnAmapi sarvadravyANAmastamitavaicitryaprapacaM pravRtya vRttaM pratidravyamAsUtrita sImAnaM bhindatsaditi sarvagataM sAmAnyalakSaNabhUtaM sAdRzyAstitvamekaM khalvavaboddhavyam / evaM sadityabhidhAnaM saditi paricchedanaM ca sarvArthaparAmarzi syAt / yadi punaridameva na syAttadA kiMcitsaditi kiMcidasaditi kiMcitsaccAsacceti kiMcidavAcyamiti ca syAt / tattu tripratiSiddhamevAprasAdhyaM caitadanokahavat / yathA hi bahUnAM bahuvidhAnAmanokahAnAmAtmIyasyAtmIyasya vizeSalakSaNabhUtasya svarUpAstitvasyAvaSTambhenottiSThannAnAtvaM, sAmAnyatvAbhidhAnamavAntarAstitvamabhinnaM vyavasthApitaM tathaiva samastazeSadravyANAmapi vyavasthApanIyamityarthaH // 4 // atha sAdRzyAstitvazabdAbhidheyAM mahAsattAM prajJApayati -- iha vivihalakkhaNANaM iha loke pratyekasattAbhidhAnena svarUpAstitvena vividhalakSaNAnAM bhinnalakSaNAnAM cetanAcetanamUrtAmUrtapadArthAnAM lakkhaNamegaM tu ekamakhaNDalakSaNaM bhavati / kiM kartR saditi sarvaM saditi mahAsattArUpam / kiMviziSTam / savvagayaM saMkaravyatikaraparihArarUpasvajAtyavirodhena zuddhasaMgrahanayena sarvagataM sarvapadArthavyApakam / idaM kenoktam / uvadisadA khalu dhammaM jiNavaravasaheNa paNNattaM dharmaM vastusvabhAvasaMgrahamupadizatA khalu sphuTaM jinavaravRSabheNa paryAyasvarUpako liye hue hai, anya dravyase kabhI nahIM milatA / isIko svarUpAstitva kahate haiM // 4 // Age sAdRzyAstitva batalAte haiM - [ iha ] isa lokameM [ dharmaM upadizatA ] vastuke svabhAvakA upadeza denevAle [ jiNavaravRSabheNa ] gaNadharAdidevoMmeM zreSTha zrIvItarAga sarvajJadevane [ prajJaptaM ] aisA kahA hai, ki [vividhalakSaNAnAM ] nAnA prakArake lakSaNoMvAle apane svarUpAstitvase judA judA dravyoM kA [sat iti ] 'sat' aisA [ sarvagataM ] saba dravyoM meM pAnevAlA [ ekaM lakSaNaM ] eka lakSaNa hai| bhAvArtha- svarUpAstitva vizeSalakSaNarUpa hai, kyoMki vaha dravyoMkI vicitratAkA vistAra karatA hai / tathA anya dravyase bheda karake pratyeka dravyakI maryAdA karatA hai / aura 'sat' aisA jo sAdRzyAstitva hai, so dravyoM meM bheda nahIM karatA hai, saba dravyoM meM pravartatA hai, pratyeka dravyakI maryAdAko dUra karatA hai, aura sarvagata hai, isaliye sAmAnyalakSaNarUpa hai / 'sat' zabda saba padArthoM kA jJAna karAtA hai, kyoMki yadi aisA na mAne, to kucha padArtha sat ho, kucha asat hoM, aura kucha avaktavya ho; paraMtu aisA nahIM hai, saMpUrNa padArtha satrUpa hI haiM, asadAdirUpa nahIM haiM / jaise - vRkSa apane apane svarUpAstitvase, Ama, nImAdi bhedoMse aneka prakArake haiM, aura sAdRzyAstitvase vRkSa jAtikI apekSA eka haiM / isI prakAra [ a0 2, gA0 5

Page #284
119 pravacanasAraH lakSaNabhUtena sAdRzyodbhAsinAnokahatvenotthApitamekatvaM tiriyati / tathA bahUnAM bahuvidhAnAM dravyANAmAtmIyAtmIyasya vizeSalakSaNabhUtasya svarUpAstitvasyAvaSTambhenottiSThannAnAtvaM, sAmAnyalakSaNabhUtena sAdRzyodbhAsinA sadityasya bhAvenotthApitamekatvaM tirayati / yathA ca teSAmanokahAnAM sAmAnyalakSaNabhUtena sAdRzyodbhAsinAnokahatvenotthApitenaikatvena tirohitamapi vizeSalakSaNabhUtasya svarUpAstivAvaSTambhenottiSThanAnAtvamuccakAsti, tathA sarvadravyANAmapi sAmAnyalakSaNabhUtena sAdRzyodbhAsinA sadityasya bhAvanotthApite naikatvena tirohitamapi vizeSalakSaNabhUtasya svarUpAstitvasyAvaSTambhenottiSThanAnAtvamuccakAsti // 5 // atha dravyairdravyAntarasyArambhaM dravyAdarthAntaratvaM ca sattAyAH pratihanti davvaM sahAvasiddhaM saditi jiNA taccado samakkhAdA / siddhaM tadha Agamado Necchadi jo so hi parasamao // 6 // dravyaM svabhAvasiddhaM saditi jinAMstattvataH samAkhyAtavantaH / siddhaM tathA Agamato necchati yaH sa hi parasamayaH // 6 // prajJaptamiti / tadyathA-yathA sarve muktAtmanaH santItyukte sati paramAnandaikalakSaNasukhAmRtarasAsvAdabharitAvasthalokAkAzapramitazuddhAsaMkhyeyAtmapradezaistathA kiMcidUnacaramazarIrAkArAdiparyAyaizca saMkaravyatikaraparihArarUpajAtibhedena bhinnAnAmapi sarveSAM siddhajIvAnAM grahaNaM bhavati, tathA 'sarvaM sat' ityukte saMgrahanayena sarvapadArthAnAM grahaNaM bhavati / athavA seneyaM vanamidamityukte azvahastyAdipadArthAnAM nimbAmrAdivRkSANAM svakIyasvakIyajAtibhedabhinnAnAM yugapadgrahaNaM bhavati, tathA sarva sadityukte sati sAdRzyasattAbhidhAnena mahAsattArUpeNa zuddhasaMgrahanayena sarvapadArthAnAM svajAtyavirodhena grahaNaM bhavatItyarthaH // 5 // atha yathA dravyaM svabhAvasiddhaM tathA sadasadapi svabhAvata evetyAkhyAti-davvaM sahAvasiddhaM dravyaM paramAtmadravyaM svabhAvasiddhaM bhavati / kasmAt / anAdyanantena parahetunirapekSeNa svataH siddhena kevalajJAnAdiguNAdhArabhUtena sadAnandaikarUpasukhadravya apane apane svarUpAstitvase 6 prakAra haiM, aura sAdRzyAstitvase satkI apekSA saba eka haiN| satke kahanemeM chahoM dravya garbhita ho jAte haiM / jaise jaba vRkSoMmeM svarUpAstitvase bheda karate haiM, taba sAdRzyAstitvarUpa vRkSakI jAtikI ekatA miTa jAtI hai, aura jaba sAdRzyAstitvarUpa vRkSajAtikI ekatA karate haiM, taba svarUpAstitvase utpanna nAnA prakArake bheda miTa jAte haiM, isI prakAra dravyoMmeM svarUpAstitvakI apekSA satrUpa ekatA miTa jAtI hai, aura sAdRzyAstitvakI apekSA nAnA prakArake bheda miTa jAte haiN| bhagavAnakA mata anekAnta hai, jisa pakSakI vivakSA (kahanekI icchA) karate haiM, vaha pakSa mukhya hotA hai, aura jisa pakSakI vivakSA nahIM karate haiM, vaha pakSa gauNa hotA hai| anekAntase naya saMpUrNa pramANa haiM, vivakSAkI apekSA mukhya gauNa haiM // 5 // Age dravyoMse anya dravyakI utpattikA niSedha karate haiM, aura dravyase sattAkI judAIkA niSedha karate haiM-[dravyaM] guNaparyAyarUpa vastu [svabhAvasiddhaM ] apane svabhAvase niSpanna hai / aura vaha [sat iti] sattAsvarUpa hai, aisA [jinAH] jinabhagavAn [tattvataH] svarUpase

Page #285
120 kundakundaviracitaH [a0 2, gA0 6na khalu dravyaivyAntarANAmArambhaH, sarvadravyANAM svabhAvasiddhatvAt / svabhAvasiddhatvaM tu teSAmanAdinidhanakhAt / anAdinidhanaM hi na sAdhanAntaramapekSate / guNaparyAyAtmAnamAtmanaH svabhAvameva mUlasAdhanamupAdAya svayameva siddhasiddhimadbhUtaM vartate / yattu dravyairArabhyate na tavyAntaraM kAdAcitkakhAt sa paryAya dvayaNukAdivanmanuSyAdivaJca / dravyaM punaranavadhi trisamayAvasthAyi na tathA syAt / athaivaM yathA siddhaM svabhAvata eva dravyaM tathA sadityapi tatsvabhAvata eva siddhamityavadhAryatAm / sattAtmanA (tmanaH) svabhAvena niSpannaniSpattimadbhAvayuktakhAt / na ca dravyAdarthAntarabhUtA sattopapattimabhiprapadyate, yatastatsamavAyAttatsaditi syAt / sataH sattAyAzca na tAvadyutasiddhakhe. nArthAntarakha, tayordaNDadaNDivadyutasiddhavasyAdarzanAt / ayutasiddhavenApi na tadupapadyate / ihedamitipratIterupapadyata iti cet kiMnivandhanA hIhedamiti prtiitiH| bhedanibandhaneti cet ko nAma bhedH| prAdezikaH, atAdrAviko vA / na tAvatprAdezikaH, pUrvameva yutasiddhalasyApasAraNAt / atAdbhAvikazcet upapanna eva yadravyaM tama guNa iti vacanAt / ayaM tu na kharavekAntenehedamitisudhArasaparamasamarasIbhAvapariNatasarvazuddhAtmapradezabharitAvasthena zuddhopAdAnabhUtena svakIyasvabhAvena nisspnntvaat| yaJca svabhAvasiddhaM na bhavati tad dravyamapi na bhavati / dvayaNukAdipudgalaskandhaparyAyavat manuSyAdijIvaparyAyavacha / saditi yathA svabhAvataH siddhaM tadravyaM tathA saditi sattAlakSaNamapi svabhAvata evaM bhavati, na ca bhinnasattAsamavAyAt / athavA yathA dravyaM svabhAvataH siddhaM tathA tasya yo'sau sattAguNaH so'pi svabhAvasiddha eva / kasmAditi cet / sattAdravyayoH saMjJAlakSaNaprayojanAdibhede'pi daNDadaNDivadbhinnapradezAbhAvAt / idaM ke [smaakhyaatvntH| bhale prakAra kahate haiN| [yaH] jo puruSa AgamataH1 zAstrase [tathA siddhaM ] ukta prakAra siddha [na icchati] nahIM mAnatA hai, [hi] nizcayakarake [saH] vaha [parasamayaH] mithyAdRSTi hai / bhAvArtha-dravya anAdinidhana hai, vaha kisIkA kAraNa pAke utpanna nahIM huA hai, isa kAraNa svayaMsiddha hai| apane guNa paryAya svarUpako mUlasAdhana aMgIkAra karake Apa hI siddha hai| aura jo dravyoMse utpanna hote haiM, ve koI anya dravya nahIM, paryAya hote haiM; paraMtu paryAya sthAyI nahIM hotenAzavAna hote haiN| jaise paramANuoMse dvacaNukAdi skaMdha tathA jIva pudgalase manuSyAdi hote haiM / ye saba dravyake paryAya haiM, koI navIna dravya nahIM haiN| isase siddha huA, ki dravya trikAlika svayaMsiddha hai, vahI sattA svarUpa hai / jaise dravya svabhAvasiddha hai, vaise hI sattA svabhAvasiddha hai / paraMtu sattA dravyase koI judI vastu nahIM hai, sattA guNa hai, aura dravya guNI hai / isa sattA guNake saMbaMdhase dravya 'sat' kahA jAtA hai| sattA aura dravyameM yadyapi guNaguNIke bhedase bheda hai, to bhI jaise daMDa aura daMDIpuruSameM bheda hai, vaisA bheda nahIM hai| bheda do prakArakA hai-eka pradezabheda aura dUsarA guNaguNIbheda / inameM se sattA aura dravyameM pradeza meda to hai nahIM, jaise ki daMDa aura daMDImeM hotA hai, kyoMki sattAke aura dravyake judA judA pradeza nahIM haiM, guNaguNIbheda hai; kyoMki jo dravya hai, so guNa nahIM hai, aura jo guNa hai, so dravya nahIM hai| isa prakAra saMjJA saMkhyA lakSaNAdise bheda kahate haiM / dravya-sattAmeM sarvathA bheda nahIM haiM / kathaMcitrakAra bheda

Page #286
7] pravacanasAraH 121 pratIternibandhanaM, svayamevonmagnanimagnatvAt / tathAhi - yadeva paryAyeNAyate dravyaM tadeva guNavadidaM dravyamayamasya guNaH, zubhramidamuttarIyamayamasya zubhro guNa ityAdivadatAdbhAviko bheda unmajjati / yadA tu dravyeNA dravyaM tadAstamitasamastaguNavAsanonmeSasya tathAvidhaM dravyameva zubhramuttarIyamityAdivatprapazyataH samUla evAtAdbhAviko bhedo nimajjati / evaM hi bhede nimajjati tatpratyayA pratItirnimajjati / tasyAM nimajjatyAmayutasiddhatvotthamarthAntaratvaM nimajjati / tataH samastamapi dravyamevaikaM bhUtvAvatiSThate / yadA tu bheda unmajjati, tasminnunmajjati tatpratyayA pratItirunmajjati / tasyAmunmajjatyAmayutasiddhatvotthamarthAntaratvamunmajjati / tadApi tatparyAyatvenonmajjajja - larAzerjalakallola iva dravyAnna vyatiriktaM syAt / evaM sati svayameva saddavyaM bhavati / yastvevaM necchati sa khalu parasamaya eva draSTavyaH // 6 // athotpAdavyayadhauvyAtmakatve'pi sadravyaM bhavatIti vibhAvayati sadavaTThidaM sahAve davvaM davvassa jo hi pariNAmo / atsu so sahAvo ThidisaMbhavaNAsasaMbaddho // 7 // sadavasthitaM svabhAve dravyaM dravyasya yo hi pariNAmaH / artheSu sa svabhAvaH sthitisaMbhavanAzasaMbaddhaH // 7 // kathitavantaH / jiNA taccado samakkhAdA jinAH kartAraH tattvataH samyagAkhyAtavantaH kathitavantaH siddhaM taha Agamado saMtAnApekSayA dravyArthikanayenAnAdinidhanAgamAdapi tathA siddhaM necchadi jo so hi parasamao necchati na manyate ya idaM vastusvarUpaM sa hi sphuTaM parasamayo midhyAdRSTirbhavati / evaM yathA paramAtmadravyaM svabhAvataH siddhamavaboddhavyaM tathA sarvadravyANIti / atra dravyaM kenApi puruSeNa na kriyate / sattAguNo'pi dravyAdbhinno nAstItyabhiprAyaH || 6 || athotpAdavyayadhrauvyatve sati satcaiva dravyaM bhavatIti prajJApayati-sadahai, kisI eka prakArase abheda hai / isa bhedAbhedako dravyArthika aura paryAyArthikanayake bhedase dikhalAte haiM--jaba paryAyArthikanayase dravyakA kathana karate haiM, taba dravya guNavAlA hai, yaha usakA guNa haiM / jaise vastra dravya hai, yaha usakA ujjvalapanA guNa hai / isa prakAra guNaguNI bheda pragaTa hotA hai / aura jaba dravyArthikanayase dravyakA kathana karate haiM, taba samasta guNabhedakI vAsanA miTa jAtI hai, eka dravya hI rahatA hai, guNaguNI bheda naSTa ho jAtA hai / aura isa prakAra bhedake naSTa honese guNaguNI bhedarUpa jJAna bhI naSTa hotA hai, tathA jJAna naSTa honese vastu abhedabhAvase ekarUpa hokara ThaharatI hai / paryAya kathanase jaba dravyameM bheda uchalate haiM, taba usake nimittase bhedarUpa jJAna pragaTa hotA hai, aura usa bhedarUpa jJAnake uchalane se guNoMkA bheda uchalatA hai / jisa taraha samudrameM uchalate hue jalake kallola samudra se jude nahIM haiM, usI prakAra paryAya kathanase dravyase ye bheda jude nahIM haiM / isase siddha huA, dravyase sattAguNa pRthak nahIM hai, dravya usa svarUpa hI hai / guNaguNIke bhedase bheda hai, svarUpase bheda nahIM hai / jo aisA nahIM mAnate haiM, ve mithyAdRSTI haiM || 6 | Age dhrauvyake honepara hI sat dravya kahate haiM ki utpAda, vyaya, prava. 16

Page #287
122 kundakundaviracitaH [ a0 2, gA0 7 iha hi svabhAve nityamavatiSThamAnatvAtsaditi dravyam / svabhAvastu dravyasya dhaunyotpAdocchedaikyAtmakapariNAmaH yathaiva hi dravyavAstunaH sAmastyenaikasyApi viSkambhakramamavRttivartinaH sUkSmAMzAH pradezAH, tathaiva hi dravyavRtteH sAmastyenaikasyApi pravAhakramapravRttivartinaH sUkSmAMzAH pariNAmAH / yathA ca pradezAnAM parasparavyatirekanibandhano viSkambhakramaH, tathA pariNAmAnAM parasparavyatirekanibandhanaH pravAhakramaH / yathaiva ca te pradezAH svasthAne svarUpapUrvarUpAbhyAmutpannocchanatvAtsarvatra parasparAnusyUtisUtritaikavAstutayAnutpannamalInatvAcca saMbhUtisaMhAradhauvyAtmakamAtmAnaM dhArayanti tathaiva te pariNAmAH svAvasare svarUpapUrvarUpAbhyAmutpannocchanatvAtsarvatra parasparAnusyUtisUtritaikamavAhatayAnutpannamalInatvAcca saMbhUtisaMhAradhrauvyAtmakamAtmAnaM dhArayanti / tathaiva ca ya eva hi pUrvapradezocchedanAtmako vAstusImAntaH sa eva hi taduttarotpAdAtmakaH, sa eva ca parasparAnusyUtisUtritaikavAstutayAtadubhayAtmaka iti / tathaiva ya eva hi pUrvapariNAmocchedAtmakaH pravAhasImAntaH sa eva hi taduttarotpAdAtmakaH, sa eva ca parasparAnusyUti sUtritaikapravAhatayAtadubhayAtmaka iti evamasya svabhAvata eva trilakSaNAyAM pariNAmapaddhatau durlalitasya svabhAvAnativa sahAve davvaM dravyaM muktAtmadravyaM bhavati / kiM kartR / saditi zuddhacetanAnvayarUpamastitvam / kiMviziSTam / avasthitam / ka / svabhAve / svabhAvaM kathayati - davvassa jo hi pariNAmo tasya paramAtmadravyasya saMbandhI hi sphuTaM yaH pariNAmaH / keSu viSayeSu / atthesu paramAtmapadArthasya dharmatvAdabhedanayenArthI bhaNyante / te / kevalajJAnAdiguNAH siddhatvAdiparyAyAzva teSvartheSu viSayeSu yo'sau pariNAmaH / so sahAvo kevalajJAnAdiguNasiddhatvAdiparyAyarUpastasya paramAtmadravyasya svabhAvo bhavati / sa ca kathaMbhUtaH / ThidisaMbhavaNAsasaMbaddho svAtmaprAptirUpamokSaparyAyasya saMbhavastasminneva kSaNe paramAgamabhASayaikatvavitarkavicArahotA hai - [ svabhAve ] apanI pariNatimeM [ avasthitaM ] ThaharA huA jo [ sat ] sattArUpa vastu so [dravyaM] dravya hai / aura [ dravyasya ] dravyakA [ artheSu ] guNaparyAyoMmeM [yaH ] jo [sthitisaMbhavanAzasaMbaddhaH ] dhaumya, utpAda, aura vyaya sahita [ pariNAmaH ] pariNAma hai, [saH ] vaha [hi ] [svabhAvaH] svabhAva hai / bhAvArtha - dravyake guNaparyAyarUpa pariNamaneko svabhAva kahate haiM, aura vaha svabhAva utpAda, vyaya, dhrauvya sahita hai| jaise eka dravyake caur3AIrUpa sUkSmapradeza aneka haiM, usI prakAra samasta dravyoMkI pariNatike pravAhakrama se lambAIrUpa sUkSmapariNAma bhI aneka haiM / dravyoMkI caur3AI pradeza haiM / aura lambAI pariNati haiM / pradeza sadAkAla sthAyI haiM, isI kAraNa caur3AI hai, aura pariNati pravAharUpa kramase hai, isI liye lambAI hai / jaise dravyake pradeza pRthak pRthak haiM, usI prakAra tIna kAlasaMbaMdhI pariNAma bhI jude jude haiM / aura jaise ve pradeza apane apane sthAnoMmeM apane pUrva pUrva pradezoM kI apekSA utpanna haiM, uttara uttara ( Age Ageke) pradezoM kI apekSA vyaya haiN| eka dravya saMpUrNa pradezoM meM hai, isa apekSAse na utpanna hote haiM, na nAza hote haiM, dhruva haiM / isI kAraNa pradeza utpAda, vyaya aura dhruvatAko dhAraNa kiye hue haiM / isI prakAra pariNAma apane kAlameM pUrva uttara pariNAmoMkI apekSA utpAda vyayarUpa 1 ka

Page #288
pravacanasAraH 123 kramAtrilakSaNameva sattvamanumodanIyam / muktAphaladAmavat / yathaiva hi parigRhItadrAghinni pralambamAne muktAphaladAmani samasteSvapi svadhAmasUcakAsatsu muktAphaleSattarottareSu dhAmasUttarottaramuktAphalAnAmudayanAtpUrvapUrvamuktAphalAnAmanudayanAt sarvatrApi parasparAnusyUtisUtrakasya sUtrakasyAvasthAnAtrailakSaNyaM prasiddhimavatarati, tathaiva hi parigrahItanityattinivartamAne dravye samasteSvapi khAvasarepUccakAsatsu pariNAmeSUttarottareSvavasareSattarottarapariNAmAnAmudayanAtpUrvapUrvapariNAmAnAmanudayanAt sarvatrApi parasparAnusyUtisUtrakasya prakAhasyAvasthAnAtrailakSaNyaM prasiddhimavatarati // 7 // . athotpAdavyayadhrauvyANAM parasparAvinAbhAvaM draDhayati Na bhayo bhaMgavihINo bhaMgo vA Natthi sNbhvvihiinno| uppAdo vi ya bhaMgo Na viNA dhovveNa attheNa // 8 // na bhavo bhaGgavihIno bhaGgo vA nAsti saMbhavavihInaH / utpAdo'pi ca bhaGgo na vinA dhrauvyeNArthaNa // 8 // na khalu sargaH saMhAramantareNa, na saMhAro vA sargamantareNa, na sRSTisaMhArau sthitimantareNa, na sthitiH sargasaMhAramantareNa / ya eva hi sargaH sa eva saMhAraH, ya eva saMhAraH sa eva sargaH, dvitIyazukladhyAnasaMjJasya zuddhopAdAnabhUtasya samastarAgAdivikalpopAdhirahitasvasaMvedanajJAnaparyAyasya nAzastasminneva samaye tadubhayAdhArabhUtaparamAtmadravyasya sthitirityuktalakSaNotpAdavyayadhrauvyatrayeNa saMbandho bhavatIti / evamutpAdavyayadhrauvyatrayeNaikasamaye yadyapi paryAyArthikanayena paramAtmadravyaM pariNataM, tathApi dravyArthikanayena sattAlakSaNameva bhavati / trilakSaNamapi satsattAlakSaNaM kathaM bhaNyata iti cet "utpAdavyayadhrauvyayuktaM sat" iti vacanAt / yathedaM paramAtmadravyamekasamayenotpAdavyayadhrauvyaiH pariNatameva sattAlakSaNaM bhaNyate tathA sarvadravyANItyarthaH // 7 // evaM svarUpasattArUpeNa prathamagAthA, mahAsattArUpeNa dvitIyA, yathA dravyaM svataHsiddhaM tathA sattAguNo'pIti kathanena tRtIyA, utpAdavyayadhrauvyatve'pi sattaiva dravyaM bhaNyata iti kathanena caturthIti gAthAcatuSTayena sattAlakSaNavivaraNamukhyatayA dvitIyasthalaM gatam / athotpAdavyayadhrauvyANAM parasparasApekSatvaM hai, sadA eka pariNatipravAhakI apekSA dhruva hai, isa kAraNa pariNAma bhI utpAda-vyaya-dhruvatA saMyukta hai / jo pariNAma hai, vahI svabhAva hai, aura dravya svabhAvake sAtha hai, isI kAraNa dravya bhI pUrvokta tIna lakSaNa-yukta hai| jaise motiyoM kI mAlAmeM apanI prabhAse zobhAyamAna jo motI haiM, ve pahale pahale motiyoMkI apekSA Age Ageke motI utpAdarUpa hai, pichale pichale vyayarUpa haiM, aura sabameM sUta eka hai, isa apekSAse dhruva haiM / isI prakAra dravyameM uttara pariNAmoMkI apekSA utpAda, pUrvapariNAmoMkI apekSA vyaya, aura dravya pravAhakI apekSA dhrauvya hai / isa taraha dravya tIna lakSaNa sahita hai // 7 // aba kahate haiM, ki utpAda, vyaya, aura dhrauvya ye ApasameM pRthak nahIM haiM, eka hI haiM-[bhaGgavihInaH] vyaya rahita [bhavaH] utpAda [na] nahIM hotA, [vA] tathA [saMbhavavihInaH] utpAda rahita [bhaGgaH] vyaya [nAsti nahIM hotA, [ca] aura [utpAdaH] utpAda [api] tathA [bhaGgaH] vyaya ye

Page #289
124 kundakundaviracitaH [a0 2, gA0 8yAveva sargasaMhArau saiva sthitiH, yaiva sthitistAveva sargasaMhArAviti / tathAhi-ya eva kumbhasya sargaH sa eva mRtpiNDasya saMhAraH, bhAvasya bhAvAntarAbhAvasvabhAvenAvabhAsanAt / ya eva ca mRtpiNDasya saMhAraH, sa eva kumbhasya sargaH, abhAvasya bhAvAntarabhAvasvabhAvenAvabhAsanAt / yau ca kumbhapiNDayoH sargasaMhArau saiva mRttikAyAH sthitiH, vyatirekamukhenaivAnvayasya prakAzanAt / yaiva ca mRttikAyAH sthitistAveva kumbhapiNDayoH sargasaMhArau, vyatirekANAmanvayAnatikramaNAt / yadi punarnedamevamiSyeta tadAnyaH sargo'nyaH saMhAraH anyA sthitirityAyAti / tathA sati hi kevalaM sarga mRgayamANasya kumbhasyotpAdanakAraNAbhAvAdabhavanireva bhavet , asadutpAda eva vA / tatra kumbhasyAbhavanau sarveSAmeva bhAvAnAmabhavanireva bhavet / asadutpAde vA vyomaprasavAdInAdarzayati-Na bhavo bhaMgavihINo nirdoSaparamAtmarucirUpasamyaktvaparyAyasya bhava utpAdaH tadviparItamithyAtvaparyAyasya bhaGgaM vinA na bhavati / kasmAt / upAdAnakAraNAbhAvAt , mRtpiNDabhaGgAbhAve ghaTotpAda iva / dvitIyaM ca kAraNaM mithyAtvaparyAyabhaGgasya samyaktvaparyAyarUpeNa pratibhAsanAt / tadapi kasmAt / "bhAvAntarasvabhAvarUpo bhavatyabhAvaH" iti vacanAt / ghaTotpAdarUpeNa mRtpiNDabhaGga iva / yadi punarmithyAtvaparyAyabhaGgasya samyaktvopAdAnakAraNabhUtasyAbhAve'pi zuddhAtmAnubhUtirucirUpasamyaktvasyotpAdo bhavati, taryupAdAnakAraNarahitAnAM khapuSpAdInAmapyutpAdo bhavatu / na ca tathA / bhaMgo vA patthi saMbhavavihINo paradravyopAdeyarUpamithyAtvasya bhaGgo nAsti / kathaMbhUtaH / pUrvoktasamyaktvaparyAyasaMbhavarahitaH / kasmAditi cet / bhaGgakAraNAbhAvAt ghaTotpAdAbhAve mRtpiNDasyeva / dvitIyaM ca kAraNaM samyaktvaparyAyotpAdasya mithyAtvaparyAyAdonoM [vinA dhrauvyeNa artheNa] nitya sthirarUpa padArthaka vinA [na] nahIM hote| bhAvArthautpAda vyayake vinA nahIM hotA, vyaya utpAdake vinA nahIM hotA, utpAda aura vyaya ye donoM dhrauvyake vinA nahIM hote, tathA dhrauvya utpAda vyayake vinA nahIM hotA / isa kAraNa jo utpAda hai, vahI vyaya hai, jo vyaya hai, vahI utpAda hai, jo utpAda vyaya hai, vahI dhruvatA hai| isa kathanako dRSTAntase dikhAte haiMjaise jo ghar3ekA utpAda hai, vahI miTTIke piMDakA vyaya (nAza) hai, kyoMki eka paryAyakA utpAda (utpanna honA) dUsare paryAyake nAzase hotA hai / jo ghar3e aura piMDakA utpAda aura vyaya hai vahI miTTIkI dhruvatA hai, kyoMki paryAyake vinA dravyakI sthiti dekhanemeM nahIM AtI / jo mATIkI dhruvatA hai, vahI ghar3e aura piMDakA utpAda-vyaya hai, kyoMki dravyakI thiratAke vinA paryAya ho nahIM sakate / isa kAraNa ye tInoM eka haiM / aisA na mAneM, to vastukA svabhAva tIna lakSaNavAlA siddha nahIM ho sakatA / jo kevala utpAda hI mAnA jAya, to do doSa lagate haiM-eka to kAryakI utpatti na hove, dUsare asatkA utpAda ho jAya / yahI dikhAte haiM-~-ghar3ekA jo utpAda hai vaha mRtpiNDake vyayase hai, yadi kevala utpAda hI mAnA jAve, vyaya na mAneM, to utpAdake kAraNake abhAvase ghar3ekI utpatti hI na ho sake, aura jisa taraha ghaTa-kArya nahIM ho sakatA, vaise saba padArtha bhI utpanna nahIM ho sakate / yaha pahalA dUSaNa hai / dUsarA doSa dikhAte haiM-jo dhruvapanA sahita vastuke vinA utpAda ho sake, to asat vastukA utpAda ho

Page #290
9] pravacanasAraH 1 mapyutpAdaH syAt / tathA kevalaM saMharamArabhamANasya mRtpiNDasya saMhArakAraNAbhAvAdasaMharaNireva bhavet, saduccheda eva vA / tatra mRtpiNDasyAsaMharaNau sarveSAmeva bhAvAnAmasaMharaNireva bhavet / saducchede vA saMvidAdInAmapyucchedaH syAt / tathA kevalAM sthitimupagacchantyA mRttikAyA vyatirekAkrAntasthityanvayAbhAvAdasthAnireva bhavet, kSaNikanityatvameva vA / tatra mRttikAyA asthAna sarveSAmeva bhAvAnAmasthAnireva bhavet / kSaNikanityatve vA cittakSaNAnAmapi nityatvaM syAt / tata uttarottaravyatirekANAM sargeNa pUrvapUrvavyatirekANAM saMhAreNAntrayasyAvasthAnenAvinAbhUtamudyotamAnanirvighnatrailakSaNya lAJchanaM dravyamavazyamanumantavyam // 8 // athotpAdAdInAM dravyAdanarthAntaratvaM saMharati ---------- uppAdaTThidibhaMgA vijjaMte pajjaesu pajjAyA / davyaM hi saMti NiyadaM tamhA davvaM havadi savvaM // 9 // bhAvarUpeNa darzanAt / tadapi kasmAt / paryAyasya paryAyAntarAbhAvarUpatvAd, ghaTaparyAyasya mRtpiNDAbhAvarUpeNeva / yadi punaH samyaktvotpAdanirapekSo bhavati mithyAtvaparyAyAbhAvastarhyabhAva eva na syAt / kasmAt / abhAvakAraNAbhAvAditi, ghaTotpAdAbhAve mRtpiNDAbhAvasya iva / uppAdo vi ya bhaMgo Na viNA davveNa attheNa paramAtmarucirUpasamyaktvasyotpAdastadviparItamithyAtvasya bhaGgo vA nAsti / kaM vinA / tadubhayAdhArabhUtaparamAtmarUpadravya padArthaM vinA / kasmAt / dravyAbhAve vyayotpAdAbhAvAnmRttikAdravyAbhAve ghaTotpAdamRtpiNDabhaGgAbhAvAditi / yathA samyaktvamithyAtvaparyAyadvaye parasparasApekSamutpAdAditrayaM darzitaM tathA sarvadravyaparyAyeSu draSTavyamityarthaH // 8 // athotpAdavyayadhauvyANi dravyeNa saha parasparAdhArAdheyabhAvatvAdanvayadravyArthikanayena jAnA cAhiye, aisA honepara AkAzake phUla bhI utpanna hone lageMge / aura jo kevala vyaya hI mAneMge, to bhI do dUSaNa aaveNge| eka to nAza hI kA abhAva ho jAvegA, kyoMki mRtpiMDakA nAza ghar3eke utpanna honese hai, arthAt yadi kevala nAza hI mAneMge, to nAzakA abhAva siddha hogA, kyoMki nAza utpAdake binA nahIM hotA / dUsare, sat kA nAza hovegA, aura satke nAza honese jJAnAdikakA bhI nAza hokara dhAraNA na hogI / aura kevala dhruvake nAza mAnanese bhI do dUSaNa lagate haiM / eka to paryAyakA nAza hotA hai, dUsare, anityako nityapanA hotA hai / jo paryAyakA nAza hogA, to paryAyake vinA dravyakA astitva nahIM hai, isaliye dravyake nAzakA prasaMga AtA hai, jaise mRttikAkA piMDa ghaTAdi paryAyoMke binA nahIM hotA / aura jo anityako nityatva hogA, to manakI gatiko bhI nityatA hogI / isaliye ina saba kAraNoM se yaha bAta siddha huI, ki kevala ekake mAnanese vastu siddha nahIM hotI hai / isaliye AgAmI paryAyakA utpAda, pUrva paryAyakA vyaya, mUlavastukI sthiratA, ina tInoMkI ekatAse hI dravyakA lakSaNa nirvighna sadhatA hai // 8 // Age utpAda, vyaya aura dhauvya ina tInoM bhAvoMko dravyase abhedarUpa siddha karate haiM - [ utpAdasthitibhaGgAH ] utpAda, vyaya aura dhauvya [ paryAyeSu ] dravyake paryAyoM meM [vidyante ] rahate haiM, aura [hi ] nizcayakarake ve [ paryAyAH ] paryAya [dravye ] dravyameM [ santi ] 125

Page #291
kundakundaviracitaH utpAda sthitibhaGgA vidyante paryAyeSu paryAyAH / dravyaM hi santi niyataM tasmAdravyaM bhavati sarvam / / 9 // utpAdavyayauvyANi hi paryAyAnAlambante, te punaH paryAyA dravyamAlambante / tataH samastamapyetadekameva dravyaM na punardravyAntaram / dravyaM hi tAvatparyAyairAlambya te / samudAyinaH samudAyAtmakatvAt pAdapavat / yathA hi samudAyI pAdapaH skandhamUlazAkhAsamudAyAtmakaH skandhamUlazAkhAbhirAlambita eva pratibhAti, tathA samudAyi dravyaM paryAyasamudAyAtmakaM paryAyairAlambi - tameva pratibhAti / paryAyAstUtpAdavyayadhaunyaira / lamvyante utpAdavyayadhauvyANAmaMzadharmatvAt bIjAGkurapAdapavat / yathA kilAMzinaH pAdapasya bIjAGkurapAdapatvalakSaNAstrayoM'zA bhaGgotpAdadhauvyalakSaNairAtmadharmairAlamvitAH samameva pratibhAnti, tathAMzino dravyasyocchidyamAnotpadyamAnAvatiSThamAnabhAvalakSaNAstrayoM'zA bhaGgotpAdadhauvyalakSaNairAtmadharmairAlambitAH samameva pratibhAnti / yadi punarbhaGgotpAdadhauvyANi dravyasyaiveSyante tadA samagrameva viplavate / tathAhi bhane tAvat kSaNabhaGgakaTAkSitAnAmekakSaNa eva sarvadravyANAM saMharaNAdravyazUnyatAvatAraH samucchedo vA / utpAde dravyameva bhavatItyupadizati -- uppAdaTThidibhaMgA vizuddhajJAnadarzanasvabhAvAtmatattvanirvikArasvasaMvedana jJAnarUpeNotpAdastasminneva kSaNe svasaMvedanajJAnavilakSaNAjJAnaparyAyarUpeNa bhaGgaH, tadubhayAdhArAtmadravyatvAvasthArUpeNa sthitirityuktalakSaNAstrayo bhaGgAH kartAraH vijjaMte vidyante tiSThanti / keSu / pajja samyak pUrvanirvikArasvasaMvedanajJAnaparyAye tAvadutpAdastiSThati svasaMvedanajJAnaparyAyarUpeNa bhaGgastadubhayAdhArAtmadravyatvAvasthArUpaparyAyeNa dhauvyaM cetyuktalakSaNasvakIyasvakIyaparyAyeSu pajjAyA davvaM hi saMti te coktalakSaNajJAnAjjJAnatadubhayAdhArAtmadravyatvAvasthArUpaparyAyA hi sphuTaM dravyaM santi NiyadaM nizcitaM pradezAbhede'pi svakIyasvakIyasaMjJAlakSaNaprayojanAdibhedena tamhA davvaM havadi savvaM yato nizcayAdhArAdheyabhAvena tiSThantyutpAdAdayastasmAtkAraNAdutpAdAditrayaM svasaMvedanajJAnAdiparyAyatrayaM cAnvayadravyArthikanayena sarvaM dravyaM bhavati / rahate haiM / [tasmAt ] isa kAraNase [ niyataM ] yaha nizcaya hai, ki [ sarva ] utpAdAdi saba [ dravyaM ] dravya hI [bhavati ] haiM, jude nahIM haiM / bhAvArtha - utpAda-vyaya- prauvyabhAva paryAya Azrita haiM aura paryAya dravyake AdhAra haiM, pRthak nahIM haiM, kyoMki dravya paryAyAtmaka hai / jaise vRkSa skaMdha (piDa), zAkhA aura mUlAdirUpa hai, parantu ye skaMdha - mUla zAkhAdi vRkSase judA padArtha nahIM haiM, isI prakAra utpAdAdikase dravya pRthak nahIM hai, eka hI hai / dravya aMzI hai, aura utpAda vyaya - dhrauvya aMza haiM / jaise vRkSa aMzI hai, bIja aMkura vRkSatva aMza haiM / ye tInoM aMza utpAda vyaya aura dhruvapaneko liye hue haiM, bIjakA nAza aMkurakA utpAda aura vRkSatvakA dhruvapanA hai / isI prakAra aMzI dravyake utpadyamAna vinAzika aura sthiratArUpa-ye tIna paryAyarUpa aMza haiM, so utpAda vyaya dhruvatvase saMyuta haiN| utpAdavyaya-dhruvabhAva paryAyoMmeM hote haiM / jo dravyameM hoveM, to sabakA hI nAza ho jaave| isIko spaSTa rItise dikhAte haiM-jo dravyakA nAza hove, to saba zUnya ho jAve, jo dravyakA utpAda hove, to samaya samayameM eka eka dravyake I 1 126 [ a0 2, gA0 9

Page #292
127 10] pravacanasAraH tu pratisamayotpAdamudritAnAM pratyekaM dravyANAmAnantyamasadutpAdo vA / dhauvye tu kramabhuvAM bhAvAnAmabhAvAdravyasyAbhAvaH kSaNikakhaM vA / ata utpAdavyayadhrauvyairAlambyantAM paryAyAH paryAyaizca dravyamAlambyatAM, yena samastamapyetadekameva dravyaM bhavati // 9 // athotpAdAdInAM kSaNabhedamudasya dravyatvaM dyotayati samavedaM khalu davvaM saMbhavaThidiNAsasaNNidadvehiM / ekammi ceva samaye tamhA davvaM khu tattidayaM // 10 // samavetaM khalu dravyaM saMbhavasthitinAzasaMjJitAH / ekasmin caiva samaye tasmAdravyaM khalu tatriyam // 10 // iha hi yo nAma vastuno janmakSaNaH sa janmanaiva vyAsatvAt sthitikSaNo nAzakSaNazca na bhavati / yazca sthitikSaNaH sa khalUbhayorantarAladurlalitakhAjanmakSaNo nAzakSaNazca na bhavati / yazca nAzakSaNa: pUrvoktotpAdAditrayasya tathaiva svasaMvedanajJAnAdiparyAyatrayasya cAnugatAkAreNAnvayarUpeNa yadAdhArabhUtaM tadanvayadravyaM bhaNyate, tadviSayo yasya sa bhavatyanvayadravyArthikanayaH yathedaM jJAnAjJAnaparyAyadvaye bhaGgatrayaM vyAkhyAtaM tathApi sarvadravyaparyAyeSu yathAsaMbhavaM jJAtavyamityabhiprAyaH // 9 // athotpAdAdInAM punarapi prakArAntareNa dravyeNa sahAbhedaM samarthayati samayabhedaM ca nirAkaroti-samavedaM khalu davvaM samavetamekIbhUtamabhinnaM bhavati khalu sphuTam / kim / Atmadravyam / kaiH saha saMbhavaThidiNAsasaNNidaTehiM samyaktvajJAnapUrvakanizcalautpanna honese ananta dravya ho jAveM, aura jo dravya dhruva hove, to paryAyakA nAza hove, aura paryAyake nAzase dravyakA bhI nAza ho jAve / isaliye utpAdAdi dravyake Azrita nahIM haiM, paryAyake Azrita haiN| paryAya utpanna bhI hote haiM, naSTa bhI hote haiM, aura vastukI apekSA sthira bhI rahate haiM / isa kAraNa ve paryAyameM haiM, paryAya dravyase jude nahIM haiM, dravya hI haiN| paryAyakI apekSA dravyoMmeM utpAdAdika tIna bhAva jAnanA cAhiye // 9 // Age ina utpAdAdikoMmeM samaya bheda nahIM hai, eka hI samayameM dravyase abhedarUpa hote haiM, yaha pragaTa karate haiM-[dravyaM] vastu [saMbhavasthitinAzasaMjJitAthaiH] utpAda-vyaya-dhrauvya nAmaka bhAvoMse [khalA nizcayakara [samavetaM] ekameka hai, judI nahIM hai, [ca] aura vaha [ekasmin eva samaye] eka hI samayameM unase abhedarUpa pariNamana karatI hai| [tasmAt ] isa kAraNa [khalu] nizcayakarake [tat tritayaM] vaha utpAdAdikatrika [dravyaM] dravyasvarUpa hai-eka hI hai / bhAvArtha-yahA~ koI vitarka kare, ki utpAda-vyaya-dhrauvya eka samayavartI haiM yaha siddhAnta ThIka nahIM haiM, ina tInoMkA samaya judA judA hai, kyoMki jo samaya utpAdakA hai, vaha utpAda hI se vyApta hai, vaha dhrauvya-vyayakA samaya nahIM hai / jo dhrauvyakA samaya hai, vaha utpAda-vyayake madhya hai, isase bhI judA hI samaya hai / aura jo nAzakA samaya hai, usa samaya utpAda-dhrauvya nahIM ho sakate / isa kAraNa yaha samaya bhI pRthak hai / isa prakAra inake samaya pRthak pRthak saMbhava hote haiM; so isa kutarkakA samAdhAna AcArya mahArAja isa prakAra karate haiM ki, "jo dravya ApahI utpanna hotA, Apa hI sthira hotA, Apa

Page #293
128 kundakundaviracitaH [ a0 2, gA0 10 sa tUtpAdyAvasthAya ca nazyato janmakSaNaH sthitikSaNazca na bhavati / ityutpAdAdInAM vitarkyamANaH kSaNabhedo hRdayabhUmimavatarati, avataratyevaM yadi dravyamAtmanaivotpadyate AtmanaivAvatiSThate Atmanaiva nazyatItyabhyupagamyate / tattu nAbhyupagatam / paryAyANAmevotpAdAdayaH kutaH kSaNabhedaH / tathAhiyathA kulAladaNDacakracIvarAropyamANasaMskArasaMnidhau ya eva vardhamAnasya janmakSaNaH sa eva mRtpiNDasya nAzakSaNaH sa eva ca koTidvayAdhirUDhasya mRttikAtvasya sthitikSaNaH / tathA antaraGgabahiraGgasAdhanAropyamANasaMskAra saMnidhau ya evottaraparyAyasya janmakSaNaH sa eva prAktanaparyAyasya nAzakSaNaH sa eva ca koTidvayAdhirUDhasya dravyatvasya sthitikSaNaH / yathA ca vardhamAnamRtpiNDamRttikAtveSu pratyekavartInyutpAdavyayadhauvyANi trisvabhAvasparzinyAM mRttikAyAM sAmastyenaikasamaya evAvalokyante, tathA uttaraprAktanaparyAyadravyatveSu pratyekavartInyapyutpAdavyayadhauvyANi trisvabhAvasparzina dravye sAmastyenai samaya evAvalokyante / yathaiva ca vardhamAnapiNDamRttikAtkhavartInyutpAdavyayadhauvyANi mRttikaiva na vastvantaraM tathaivottaraprAktanaparyAyadravyatvavatanyapyutpAdavyayatrauvyANi dravyameva na khalvarthAntaram // 10 // 1 nirvikAranijAtmAnubhUtilakSaNavItarAgacAritraparyAyeNotpAdaH tathaiva rAgAdiparadravyaikatvapariNatirUpacAritraparyAyeNa nAzastadubhayAdhArAtmadravyatvAvasthArUpaparyAyeNa sthitirityuktalakSaNasaMjJitvotpAdavyayadhauvyaiH saha / tarhi kiM bauddhamatavadbhinnabhinnasamaye trayaM bhaviSyati / naivam / ekkammi ceva samaye aGgulidravyasya vakraparyAyavatsaMsArijIvasya maraNakAle Rjugativat kSINakaSAyacaramasamaye kevalajJAnotpattivadayogicaramasamaye mokSavaccetyekasminsamaya eva / tamhA davvaM khu tattidayaM yasmAtpUrvoktaprakAreNaikasamaye bhaGgatrayeNa pariNamati tasmAtsaMjJAlakSaNaprayojanAdibhede'pi pradezAnAmabhedAttrayamapi khu sphuTaM dravyaM bhavati / yathedaM cAritrAcAritraparyAyahI naSTa hotA, to avazya hI tIna samaya hote, paraMtu aisA nahIM hai" / paryAyase utpAda, vyaya, dhrauvya hote haiM, isa kAraNa eka hI samaya meM sadhate haiM / jaise daMDa, cakra, sUta, kuMbhakArAdike nimittase ghaTa utpanna honekA jo samaya hai, vahI mRtpiNDake nAzakA samaya hai, aura ina donoM avasthAoMmeM mRttikA apane svabhAvako nahIM chor3atI hai, isaliye usI samaya dhruvapanA bhI hai / isI prakAra aMtaraMga - bahiraMga kAraNoMke honepara AgAmI paryAyake utpanna honekA jo samaya hai, vahI pUrva paryAyake nAzakA samaya hai, aura ina donoM avasthAoM meM dravya apane svabhAvako chor3atA nahIM hai, isaliye usI samaya dhruva hai / jaise mRttikA dravyameM ghaTa, mRtpiMDa aura mRttikAbhAva ina paryAyoMse eka hI samaya meM utpAda -vyaya-dhanya haiM, usI prakAra paryAyoMke dvArA dravyameM bhI jAnanA cAhiye / pUrva paryAyakA nAza, uttara paryAyakA utpAda, aura dravyatAse dhruvatA, ye tIna bhAva eka hI samayameM saghate haiN| hA~, yadi dravya hI upajatA, vinazatA, to eka samaya avazya hI nahIM sadhatA, paraMtu paryAyakI apekSA acchI taraha sadhate haiM, koI zaMkA nahIM rahatI / aura jaise ghaTa, mRtpiMDa, mRttikAbhAvarUpa utpAda-vyaya- prauvya mRttikAse jude padArtha nahIM haiM, mRttikArUpa hI haiM, usI prakAra utpAda, vyaya, dhauvya ye dravyase judA nahIM

Page #294
11 ] atha dravyasyotpAdavyayadhrauvyANyanekadravyaparyAyadvAreNa cintayatipADubbhavadi ya aNNo pajAo pajjao vayadi aNNo / davvassa taM pi davvaM Neva paNaGkaM Na uppaNNaM // 11 // prAdurbhavati cAnyaH paryAyaH paryAyo vyeti anyaH / dravyasya tadapi dravyaM naiva praNaSTaM notpannam // 11 // pravacanasAraH prava. 17 iha hi yathA kilaikarUyaNukaH samAnajAtIyo'nekadravyaparyAyo vinazyatyanyazcaturaNukaH prajAyate, te tu trayazcatvAro vA pudgalA avinaSTAnutpannA evAvatiSThante / tathA sarve'pi samAnajAtIyA dravyaparyAyA vinazyanti prajAyante ca / samAnajAtIni dravyANi tvavinaSTAnutpannAnyevAvatiSThante / yathA caiko manuSyakhalakSaNo'samAnajAtIyo vinazyatyanyastridazattalakSaNaH prajAyate tau ca jIvapudgalau avinaSTAnutpannA vevAtiSThete, tathA sarve'pyasamAnajAtIyA dravyaparyAyA vinazyanti dvaye bhaGgatrayamabhedena darzitaM tathA sarvadravyaparyAyeSvavaboddhavyamityarthaH // 10 // evamutpAdavyayadhauvyarUpa lakSaNavyAkhyAnamukhyatayA gAthAtrayeNa tRtIyasthalaM gatam / atha dravyaparyAyeNotpAdavyadhauvyANi darzayati--- pADubbhavadi ya prAdurbhavati ca jAyate aNNo anyaH kazcidapUrvAnantajJAnasukhAdiguNAspadabhUtaH zAzvatikaH / sa kaH / pajjAo paramAtmAvAptirUpaH svabhAvadravyaparyAyaH pajjao vayadi aNNo paryAyo vyeti vinazyati / kathaMbhUtaH / anyaH pUrvoktamokSaparyAyAdbhinno nizcayaratnatrayAtmakanirvikalpasamAdhirUpasyaiva mokSaparyAyasyopAdAnakAraNabhUtaH / kasya saMbandhI paryAya: / dabvassa paramAtmadravyasya / taM pi davvaM tadapi paramAtmadravyaM jeva paNa Na uppaNNaM zuddhadravyArthikanayena naiva naSTaM na cotpannam / athavA saMsAriMjIvApekSayA devAdirUpo vibhAvadravyaparyAya jAyate manuSyAdirUpo vinazyati tadeva jIvadravyaM nizcayena na cotpannaM na ca vinaSTaM, pudgala - dravyaM vA dvyaNukAdiskandharUpasvajAtIyavibhAvadravyaparyAyANAM vinAzotpAde'pi nizcayena na cotpannaM na ca haiM, dravyasvarUpa hI haiM // 10 // Age aneka dravyoMke saMyogase jo paryAya hote haiM, unake dvArA utpAdavyaya-dhauvyakA nirUpaNa karate haiM - [ dravyasya ] samAna jAtivAle dravyakA [ anyaH paryAyaH ] anya paryAya [prAdurbhavati ] utpanna hotA hai, [ca] aura [ anyaH paryAyaH ] dUsarA paryAya [vyeti ] vinaSTa hotA hai, [tadapi ] to bhI [ dravyaM ] samAna tathA asamAnajAtIya dravya [ naiva praNaSTaM ] na to naSTa hI huA hai, aura [na utpannaM ] aura na utpanna huA hai, dravyapanese dhruva hai / bhAvArthasaMyogavAle dravyaparyAya do prakArake haiM, eka samAnajAtIya aura dUsare asamAnajAtIya / jaise tIna paramANuoMkA samAnajAtIya skaMdha ( piMDa) paryAya naSTa hotA hai, aura cAra paramANuoMkA skandha utpanna hotA hai, paraMtu paramANuoMse na utpanna hotA hai, aura na naSTa hotA hai, dhruva hai / isI prakAra saba jAtike dravyaparyAya utpAda - vyaya- dhruvarUpa jAnanA cAhiye / aura jaise jIva pudgalake saMyogase asamAna jAtikA manuSyarUpa dravyaparyAya naSTa hotA hai, aura devarUpa dravyaparyAya utpanna hotA hai, paraMtu dravyatvakI apekSAse jIva-pudgala na utpanna hote haiM, aura na naSTa hote haiM, aura dhruva haiM, isI prakAra aura 129

Page #295
130 [a0 2, gA0 12 prajAyante ca asamAnajAtIni dravyANi khavinaSTAnutpannAnyevAvatiSThante / evamAtmanA dhruvANi dravyaparyAyadvAreNotpAdavyayIbhUtAnyutpAdavyayatrauvyANi dravyANi bhavanti // 11 // kundakundaviracitaH atha dravyasyotpAdavyayadhrauvyANyekadravyaparyAyadvAreNa cintayatipariNamadi sayaM davvaM guNado ya guNaMtaraM sadavisiddhaM / tamhA guNapajjAyA bhaNiyA puNa davvameva tti // 12 // pariNamati svayaM dravyaM guNatazca guNAntaraM sadaviziSTam / tasmAdguNaparyAMyA bhaNitAH punaH dravyameveti / / 12 / / ekadravyaparyAyA hi guNaparyAyAH, guNaparyAyANAmekadravyatvAt / ekadravyatvaM hi teSAM sahakAraphalavat / yathA kila sahakAraphalaM svayameva haritabhAvAt pANDubhAvaM pariNamatpUrvIcaramavRttaharitapANDubhAvAbhyAmanubhUtAtmasattAkaM haritapANDubhAvAbhyAM samamaviziSTasattAkatayaikameva vastu na vastvantaraM, tathA dravyaM svayameva pUrvAvasthAvasthitaguNAduttarAvasthAvasthitaguNaM pariNavinaSTamiti / tataH sthitaM yataH kAraNAdutpAdavyayadhauvyarUpeNa dravyaparyAyANAM vinAzotpAde'pi dravyasya vinAzo nAsti, tataH kAraNAd dravyaparyAyA api dravyalakSaNaM bhavantItyabhiprAyaH // 11 // atha dravyasyotpAdavyayadhauvyAdiguNaparyAya mukhyatvena pratipAdayati -- pariNamadi sayaM davvaM pariNamati svayaM svayamevopAdAnakAraNabhUtaM jIvadravyaM kartR / kaM pariNamati / guNado ya guNaMtaraM nirupamarAgasvasaMvedanaguNAtkevalajJAnotpattibIjabhUtAtsakAzAtsakalavimalakevalajJAnaguNAntaram / kathaMbhUtaM satpariNamati / sadavisiddhaM svakIya svarUpatvAcidrUpAstitvAda viziSTamabhinnam / tamhA guNapajjAyA bhaNiyA puNa davvameva ti tasmAt kAraNAna kevalaM pUrvasUtroditAH dravyaparyAyAH dravyaM bhavanti, guNarUpaparyAyA guNaparyAyA bhaNyante te'pi dravyameva bhavanti / athavA saMsArijIvadravyaM matismRtyAdivibhAvaguNaM tyaktvA zrutajJAnAdivibhAvaguNAntaraM pariNamati, bhI asamAnajAtIya dravyaparyAyoMko utpAda-vyaya-dhruvarUpa jAnanA cAhiye / 'dravya' paryAyakI apekSA utpAda - vyayasvarUpa hai, aura dravyapanekI apekSA dhruvarUpa hai / utpAda-vyaya- dhrauvya, ye tInoM dravyase abhedarUpa haiM, isaliye dravya hI haiM, anya vasturUpa nahIM haiM // 11 // Age eka dravyaparyAya-dvArase utpAdavyaya aura dhauvya dikhalAte haiM - [ sadaviziSTaM ] apane svarUpAstitvase abhinna [ dravyaM ] sattArUpa vastu [svayaM ] Apa hI [guNataH ] eka guNase [guNAntaraM ] anyaguNarUpa [ pariNamati ] pariNamana karatI hai / [tasmAt ] isa kAraNa [ ca punaH ] phira [ guNaparyAyAH ] guNoMke paryAya [ dravyameva ] dravya hI haiM [ iti bhaNitAH ] aisA bhagavAnne kahA hai / bhAvArtha - e - eka dravyake jo paryAya haiM, ve guNaparyAya haiM / jaise AmakA jo phala hare guNarUpa pariNamana karatA hai, vahI anyakAlameM pItabhAvarUpameM pariNama jAtA hai, paraMtu vaha Ama anya dravya nahIM ho jAtA, guNarUpa pariNamanase bheda yukta hotA hai / isI prakAra dravya pUrva avasthAmeM rahanevAle guNase anya avasthAke guNarUpa pariNamana karatA hai, paraMtu ukta pUrva-uttara avasthAse dravya anyarUpa nahIM hotA, guNake pariNamanase bheda hotA hai,

Page #296
pravacanasAraH 131 matpUrvottarAvasthAvasthitaguNAbhyAM tAbhyAmanubhUtAtmasattAkaM pUrvottarAvasthitaguNAbhyAM samamavi - ziSTasattAkatayaikameva dravyaM na dravyAntaram / yathaiva cotpadyamAnaM pANDubhAvena, vyayamAnaM harita - bhAvenAvatiSThamAnaM sahakAraphalavenotpAdavyayatrauvyANyekavastuparyAyadvAreNa sahakAraphalaM tathaivotpadyamAnamuntarAvasthAvasthitaguNena, vyayamAnaM pUrvAvasthAvasthitaguNenAvatiSThamAnaM dravyatvaguNenotpAdavyayauvyANyekadravyaparyAyadvAreNa dravyaM bhavati // 12 // atha sattAdravyayoranarthAntaratvena yuktimupanyasyati-- 13] Na havadi jadi saddavvaM asaddhavaM havadi taM kahaM davvaM / havadi puNo aNNaM vA tamhA davvaM sayaM sattA // 13 // na bhavati yadi sadravyamasaddhruvaM bhavati tatkathaM dravyam / bhavati punaranyadvA tasmAdravyaM svayaM sattA // 13 // yadi hi dravyaM svarUpa eva sabha syAttadA dvitayI gatiH asadvA bhavati, sattAtaH pRthagvA pudgaladravyaM vA pUrvoktazuklavarNAdiguNaM tyaktvA raktAdiguNAntaraM pariNamati haritaguNaM tyaktvA pANDuraguNAntaramAmraphalamiveti bhAvArthaH // 12 // | evaM svabhAvavibhAvarUpA dravyaparyAyA guNaparyAyAzca nayavibhAgena dravyalakSaNaM bhavanti iti kathanamukhyatayA gAthAdvayena caturthasthalaM gatam / atha sattAdravyayorabhedaviSaye punarapi prakArAntareNa yuktiM darzayati-Na havadi jadi saddavvaM paramacaitanyaprakAzarUpeNa svarUpeNa svarUpasattAstitvaguNena yadi cet sanna bhavati / kiM kartR / paramAtmadravyaM sadA asaddhavaM hodi asadavidyamAnaM bhavati dhruvaM nizcitam / avidyamAnaM sat taM kahaM davvaM tatparamAtmadravyaM kathaM bhavati / kiMtu naiva / sa ca pratyakSavirodhaH / kasmAt / svasaMvedanajJAnena gamyamAnatvAt / athAvicAritaramaNIyanyAyena sattAguNAbhAve'pyastIti cet tatra vicAryateyadi kevalajJAnadarzana guNAvinA bhUtasvakIyasvarUpAstitvAtpRthagbhUtA tiSThati tadA svarUpAstitvaM nAsti svarUpAdravya to donoM avasthAoM meM eka hI hai / aura jaise Ama pIlepanese utpanna hotA hai, harepanese naSTa hotA hai, tathA Apase dhruva hai, paraMtu ye utpAda-vyaya-dhauvya eka dravyaparyAyarUpa Amase jude nahIM hai, Ama hI haiM / isI prakAra dravya uttara avasthAse utpanna hotA hai, pUrva avasthAse naSTa hotA hai, tathA dravyapanese dhruva hai, paraMtu ye utpAda-vyaya-dhauvya eka dravyaparyAyake dvArA dravyase jude nahIM haiM, dravya hI haiN| ye guNaparyAya utpAda - vyaya-dhauvya jAnane cAhiye // 12 // Age sattA aura dravyakA abheda * dikhalAte haiM - [ yadi ] jo [ dravyaM ] guNaparyAyAtmaka vastu [ sat ] astitvarUpa [ na bhavati ] nahIM ho [tadA] to [dhruvaM ] dhruva arthAt nizcita sattArUpa vastu [ asat ] avasturUpa [ bhavati ] ho jAve, tathA [tat] vaha sattA rahita vastu [ dravyaM ] dravya svarUpa [ kathaM ] kaise [ bhavati ] hove, [va] athavA [punaH ] phira [ anyat ] sattAse bhinna dravya [ bhavati ] hove / [tasmAt ] [[ ] [ svayaM sattA ] Apa hI sattAsvarUpa hai, bheda nahIM hai / bhAvArtha-jo dravya sattArUpa na hove, to doSa Ate haiN| yA to dravya asat hotA hai, yA sattAse judA hotA hai /

Page #297
kundakundaviracitaH 132 [a0 2, gA0 14 bhavati / tatrAsadbhavaddhrauvyasyAsaMbhavAdAtmAnamadhArayaddravyamevAstaM gacchet / sattAtaH pRthagbhavat sattAmantareNAtmAnaM dhArayattAvanmAtraprayojanAM sattAmevAstaM gamayet / svarUpatastu sadbhavadravyasya saMbhavAdAtmAnaM dhArayadravyamudgacchet / sattAto'pRthagbhUtvA cAtmAnaM dhArayattAvanmAtraprayojanAM sattAmudgamayet / tataH svayameva dravyaM sattvenAbhyupagantavyaM, bhAvabhAvavatorapRthaktvenAnanyatvAt // 13 // atha pRthaktvAnyatvalakSaNamunmudrayati pavibhattapadesattaM pudhattamidi sAsaNaM hi vIrassa / aNNattamata bhAvo Na tanbhavaM hodi kadhamegaM // 14 // stitvAbhAve dravyamapi nAsti / athavA svakIyasvarUpAstitvAtsaMjJAlakSaNaprayojanAdibhede'pi pradezarUpeNAbhinnaM tiSThati tadA saMmatameva / atrAvasare saugatamatAnusArI kazvidAha - siddhaparyAya sattArUpeNa zuddhAtmadravyamupacAreNAsti, na ca mukhyavRttyeti / parihAramAha-siddhaparyAyopAdAnakAraNabhUtaparamAtmadravyAbhAve siddhaparyAyasattaiva na saMbhavati vRkSAbhAve phalamiva / atra prastAve naiyAyikamatAnusArI kazcidAha -- havadi puNo aNNaM vA tatparamAtmadravyaM bhavati punaH kiMtu sattAyAH sakAzAdanyadbhinnaM bhavati pazcAtsattAsamavAyAtsadbhavati / AcAryAH parihAramAhuH-sattAsamavAyAtpUrvaM dravyaM sadasadvA, yadi sattadA sattAsamavAyo vRthA pUrvamevAstitvaM tiSThati, athAsattarhi khapuSpavadavidyamAnadravyeNa saha kathaM sattAsamavAyaM karoti, karotIti cettarhi khapuSpeNApi saha sattAkartRsamavAyaM karotu, na ca tathA / tamhA davvaM sayaM sattA tasmAdabhedanayena zuddhacaitanyasvarUpa satteva paramAtmadravyaM bhavatIti / yathedaM paramAtmadravyeNa saha zuddhacetanAsattAyA abhedavyAkhyAnaM kRtaM tathA sarveSAM cetanadravyANAM svakIyasvakIya sattayA sahAbhedavyAkhyAnaM kartavyamityabhiprAyaH // 13 // atha pRthaktvalakSaNaM kimanyatvalakSaNaM ca kimiti pRSThe pratyuttaraM dadAti -- pavibhattapadesattaM dhattaM pRthaktvaM bhavati pRthaktvAbhidhAno bhavati / kiMviziSTam / prakarSeNa vibhaktapradezatvaM bhinnapradezatvam / kiMvat / paraMtu jo dravya asat hogA, to sattAke vinA dhruva nahIM hogA, jisase ki dravyake nAzakA prasaMga A jAvegA / aura yadi sattAse dravya pRthak ho, to dravya sattAke vinA bhI apane svarUpako dhAraNa kare, jisase ki sattAkA kucha prayojana hI na rahe, kyoMki sattAkA kArya yahI hai, ki dravyake svarUpakA astitva kare, so yadi dravya hI apane svarUpako judA dhAraNa karegA, to sattAkA phira prayojana hI kyA rahegA ? isa nyAyase sattAkA nAza hogA / paraMtu jo dravya sattArUpa hogA, to dravya dhruva hogA, jisake honese dravyakA nAza na hogA / yadi sattAse dravya pRthak nahIM hogA, to dravya apane svarUpako dhAraNa karatA huA, sattAke prayojanako pragaTa karegA, aura sattAkA nAza na hogA / isaliye dravya satrUpa hai / dravya guNI hai, sattA guNa hai / guNa-guNImeM pradeza -bheda nahIM hai, eka hI haiM // 13 // siddhAntameM bheda do prakArake haiM, eka pRthaktva dUsarA anyatva / Age ina donoMkA lakSaNa kahate haiM [hi ] nizcayase [ vIrasya ] mahAvIra bhagavAnkA [iti ] aisA [zAsanaM ] upadeza hai, ki

Page #298
14 ] pravacanasAraH pravibhaktapradezatvaM pRthaktvamiti zAsanaM hi vIrasya / anyatvamatadbhAvo na tadbhavat bhavati kathamekam // 14 // pravibhaktamadezatvaM hi pRthaktvasya lakSaNam / tattu sattAdravyayorna saMbhAvyate, guNaguNinoH pravibhaktamadezatvAbhAvAt zuklottarIyavat / tathAhi --yathA ya eva zuklasya guNasya pradezAsta evottarIyasya guNina iti tayorna pradezavibhAgaH, tathA ya eva sattAyA guNasya pradezAsta eva dravyasya guNina iti tayorna pradezavibhAgaH / evamapi tayoranyatvamasti tallakSaNasadbhAvAt / atadbhAvo hyanyatvasya lakSaNaM tattu sattAdravyayoviMdyata eva guNaguNinostadbhAvasyAbhAvAt zuklottarIyavadeva / tathAhi - yathA yaH kilaikacakSurindriyaviSayamApadyamAnaH samastetarendriyagrAmagocaramatikrAntaH zuklo guNo bhavati, na khalu tadakhilendriyagrAmagocarIbhUtamuttarIyaM bhavati, yacca kilAkhilendriyagrAmagocarIbhUtamuttarIyaM bhavati, na khalu sa ekacakSurindriyatriSayamApadyamAnaH samastetarendriyagrAmagocaramatikrAntaH zuklo guNo bhavatIti tayostadbhAvasyAbhAvaH / tathA yA daNDadaNDivat / itthaMbhUtaM pRthaktvaM zuddhAtmadravyazuddhasattAguNayorna ghaTate, kasmAddhetorbhinnapradezAbhAvAt / kayoriva / zukravatrazukraguNayoriva idi sAsaNaM hi vIrassa iti zAsanamupadeza AjJeti / kasya / vIrasya vIrAbhidhAnAntimatIrthakaraparamadevasya / aNNattaM tathApi pradezAbhede'pi muktAtmadravyazuddhasattAguNayoranyatvaM bhinnatvaM bhavati / kathaMbhUtam / atabbhAvo atadbhAvarUpaM saMjJAlakSaNaprayojanAdibhedasvabhAvam / yathA pradezarUpeNAbhedastathA saMjJAdilakSaNarUpeNApyabhedo bhavatu ko doSa iti cet / naivam / Na tabbhavaM hodi tanmuktAtmadravyaM [ pravibhaktapradezatvaM ] jisameM dravyake pradeza atyanta bhinna hoM, vaha [ pRthaktvaM ] pRthaktva nAmakA bheda hai / aura [ atadbhAvaH ] pradezabhedake vinA saMjJA, saMkhyA, lakSaNAdise jo guNa-guNI-bheda hai, so [ anyatvaM ] anyatva hai / paraMtu sattA aura dravya [ tadbhavaM ] usI bhAva arthAt eka hIM svarUpa [ na bhavati ] nahIM hai, phira [ kathaM ekaM ] donoM eka kaise ho sakate haiM ? nahIM ho skte| bhAvArthajisa prakAra daMDa aura daMDImeM pradeza-bheda hai, usa prakArake pradeza -bhedako pRthaktva kahate haiM / yaha 'pRthaktva' sattAmeM nahIM haiM, kyoMki sattA aura dravyameM pradeza -bheda nahIM hai / jaise vastra aura usake zukla guNameM pradeza-bheda nahIM hai, abheda hai / usI prakAra sattA aura dravyameM abheda hai, paraMtu saMjJA, saMkhyA, lakSaNAdike bhedase jo dravyakA svarUpa hai, vaha sattAkA svarUpa nahIM hai, aura jo sattAkA svarUpa hai, vaha dravyakA svarUpa nahIM hai / isa prakArake guNa-guNI bhedako anyatva kahate haiM / yaha anyatva bheda sattA aura dravyameM rahatA hai / yahA~ prazna hotA hai ki, jaise sattA aura dravyase pradeza-bheda nahIM hai, vaise hI sattA- dravyameM svarUpa bheda bhI nahIM hai, phira anyatva-bhedake kahanekI kyA AvazyakatA hai ? so isakA samAdhAna yaha hai, ki 'sattA aura dravyameM svarUpa bheda nahIM hai, eka hI bhAva hai', aisA kahanA bana nahIM sakatA, kyoMki sattA aura dravyameM saMjJA, saMkhyA, lakSaNAdise svarUpa-bheda avazya hI hai, phira donoM eka kaise ho sakate haiM ? anyatva-bheda mAnanA hI par3egA / jaise vastra aura zukla guNameM anyatva-bheda hai, usI 133

Page #299
134 kundakundaviracitaH [a0 2, gA0 14kilAzritya vartinI nirguNaikaguNasamuditA vizeSaNaM vidhAyikA vRttisvarUpA sattA bhavati, na khalu tadanAzritya varti guNavadanekaguNasamuditaM vizeSyaM vidhIyamAnaM vRttimatsvarUpaM ca dravyaM bhavati yattu kilanAzritya varti guNavadanekaguNasamuditaM vizeSyaM vidhIyamAnaM vRttimatvarUpaM ca dravyaM bhavati, na khalu sAzritya vartinI niguNaikaguNasamuditA vizeSaNaM vidhAyikA dRttisvarUpA ca sattA bhavatIti tayostaddhAvasyAbhAvaH / ata eva ca sattAdravyayoH kathaMcidanAntaratve'pi sarvathaikatvaM na zaGkanIyaM, tadbhAvo bakatvasya lakSaNam / yattu na tadbhavadvibhAvyate tatkathamekaM syAt / api tu guNaguNirUpeNAnekamevetyarthaH // 14 // athAtadbhAvamudAhRtya prathayati___ sahavvaM sacca guNo sacceva ya pajao tti vitthaaro| jo khalu tassa abhAvo so sabhAbo atabhAvo // 15 // zuddhAtmasattAguNena saha pradezAbhede'pi saMjJAdirUpeNa tanmayaM ne bhavati kathamegaM tanmayatvaM hi kilaikatvalakSaNaM saMjJAdirUpeNa tanmayaM tvabhAvamekatvaM kiMtu nAnAtmameva / yathedaM muktAtvadravye pradezAbhede'pi saMjJAdirUpeNa nAnAtvaM kathitaM tathaiva sarvadravyANAM svakIyasvakIyasvarUpAstitvaguNena saha jJAtavyamityarthaH // 14 // athAtadbhAvaM vizeSeNa vistArya kathayati-sahavvaM sacca guNo saceva ya pajjao tti vitthAro sad dravyaM saMzca guNaH saMzcaiva paryAya iti sattAguNasya dravyaguNaparyAyeSu vistAraH / tathAhiyathAmuktAphalahAre sattAguNaprakAra sattA aura dravyameM hai, kyoMki vastrameM jo zukla guNa hai, so eka netra iMdriyake dvArA grahaNa hotA hai, anya nAsikAdi iMdriyoMke dvArA nahIM hotA, isa kAraNa vaha zukla guNa vastra nahIM haiM / aura jo vastra hai, 'so netra iMdriyake sivAya anya nAsikAdi iMdriyoMse bhI jAnA jAtA hai, isa kAraNa vaha vastra zukla guNa nahIM hai / zukla guNako eka netra iMdriyase jAnate haiM, aura vastrako nAsikAdi anya saba iMdriyoMse jAnate haiN| isaliye yaha siddha hai, ki vastra aura zukla guNameM anyatva avazya hI hai| jo bheda na hotA, to jaise netra iMdriyase zukla guNakA jJAna huA thA, vaise hI sparza rasa gaMdharUpa vastrakA bhI jJAna hotA, paraMtu aisA nahIM hai / isa kAraNa iMdriya-bhedase bheda avazya hI hai / isI prakAra sattA aura dravyameM anyatva-bheda hai / sattA dravyake Azraya rahatI hai, anya guNa rahita eka guNarUpa hai, aura dravyake anaMta vizeSaNoMmeM eka apane bhedako dikhAtI hai, tathA eka paryAyarUpa hai, aura dravya hai, so kisIke AdhAra nahIM rahatA hai, anaMta guNa sahita hai, aneka vizeSaNoMse vizeSya hai, aura aneka paryAyoMvAlA hai| isI kAraNa sattA aura dravyameM saMjJA, saMkhyA, lakSaNAdi bhedase avazya anyatva-bheda hai / jo sattAkA svarUpa hai, vaha dravyakA nahIM hai, aura jo dravyakA svarUpa hai, vaha sattAkA nahIM hai| isa prakAra guNa-guNI-bheda hai, paraMtu pradeza-bheda nahIM hai // 14 // Age anyatvakA lakSaNa vizeSatAse dikhalAte haiM;- [sat dravyaM] sattArUpa dravya hai, [ca] aura [sat guNaH] sattArUpa guNa hai, [ca] tathA [sat eva paryAyaH] sattArUpa hI paryAya hai, iti] isa prakAra sattAkA [vistAraH] vistAra hai| aura [khalu] nizcaya karake [yaH] jo

Page #300
15] pravacanasAraH sadravyaM sacca guNaH saccaiva ca paryAya iti vistAraH / yaH khalu tasyAbhAvaH sa tadabhAvo'tadbhAvaH / / 15 / / yathA khalvekaM muktAphalakhagdAma, hAra iti sUtramiti muktAphalamiti tredhA vistAryate, tathaikaM dravyaM dravyamiti guNa iti paryAya iti tredhA vistAryate / yathA caikasya muktAphalakhagdAmnaH zuklo guNaH zuklo hAraH zukaM sUtraM zukaM muktAphalamiti tredhA vistAryate, tathaikasya dravyasya sattAguNaH saddravyaM sadguNaH satparyAya iti tredhA vistAryate / yathA caikasmin muktAphalasragdAmni yaH zukko guNaH sa na hAro na sUtraM na muktAphalaM yatha hAraH sUtraM muktAphalaM sa na zuklo guNa sthAnIyo yo'sau zuklaguNaH sa pradezAbhedena kiM kiM bhaNyate / zuklo hAra iti zuklaM sUtramiti zuklaM muktAphalamiti bhaNyate, yazca hAraH sUtraM muktAphalaM vA taistribhiH pradezAbhedena zuklo guNo bhaNyata iti tadbhAvasya lakSaNamidam / tadbhAvasyeti ko'rthaH / hArasUtramuktAphalAnAM zukraguNena saha tanmayatvaM pradezAbhinnatvamiti tathA muktAtmapadArthe yo'sau zuddhasattAguNaH sa pradezAbhedena kiM kiM bhaNyate sattAlakSaNaH paramAtmapadArtha iti sattAlakSaNaH kevalajJAnAdiguNa iti sattAlakSaNaH siddhaparyAya iti bhaNyate / yazca paramAtmapadArthaH kevalajJAnAdiguNaH siddhatva paryAya iti taizca tribhiH zuddhasattAguNo bhaNyata iti tadbhAvasya lakSaNamidam / tadbhAvasyeti ko'rthaH / paramAtmapadArthakevalajJAnAdiguNasiddhatvaparyAyANAM zuddhasattAguNena saMjJAdibhede'pi pradezaistanmayatvamapi jo khalu tassa abhAvo yastasya pUrvoktalakSaNatadbhAvasya khalu sphuTaM saMjJAdibhedavivakSAyAmabhAvaH so tadabhAvo sa pUrvoktalakSaNastadabhAvo bhaNyate / sa ca tadabhAvaH kiM bhaNyate / atabbhAvo tadabhAvastanmayatvam / kiMcAtadbhAvaH saMjJAlakSaNaprayojanAdibheda ityarthaH / tadyathA-yathA muktAphalahAre yo'sau zuklaguNastadvAcakena zuklamityakSaradvayena hAro vAcyo na bhavati sUtraM vA muktAphalaM vA, hArasUtramuktAphalazabdaizva zuklaguNo vAcyo na bhavati / evaM parasparaM pradezAbhede'pi yo'sau saMjJAdibhedaH sa tasya pUrvoktalakSaNatadbhAvasyAbhAvastadbhAvo bhaNyate / sa ca tadbhAvaH punarapi kiM bhaNyate / atadbhAvaH saMjJAlakSaNaprayojanAdibheda iti / tathA muktajIve yo'sau zuddhasattAguNastadvAcakena sattAzabdena muktajIvo vAcyo na bhavati kevalajJAnAdiguNo vA siddhaparyAyo vA muktI kevalajJAnAdiguNasiddhaparyAyaizca zuddhasattAguNo vAcyo na bhavati / ityetvaM parasparaM pradezabhede'pi [ tasya ] usa sattA - dravya-guNa paryAyakI ekatAkA [ abhAvaH ] parasparameM abhAva hai, [saH ] vaha [ tadabhAvaH ] usa ekatAkA abhAva [atadbhAvaH ] anyatva nAmA bheda hai / bhAvArtha - jaise eka motIkI mAlA hAra, sUtra aura motI ina bhedoMse tIna prakAra hai, usI prakAra eka dravya, dravya guNa aura paryAya-bhedoMse tIna prakAra hai / aura jaise eka motIkI mAlAkA zukla (sapheda) guNa, zveta hAra, zveta sUta, aura vela motI, ina bhedoMse tIna prakAra hai, usI prakArase dravyakA eka sattA guNa, sat dravya, sat guNa, aura satparyAya ina bhedoMse tIna prakAra hai / yaha sattAkA vistAra hai / aura jaise eka motIkI mAlAmeM da-vivakSAse jo zveta guNa hai, so hAra nahIM hai, sUta nahIM hai, aura motI nahIM hai / tathA o hAra sUla motI haiM, ve zveta guNa nahIM haiM, aisA paraspara bheda hai, usI prakAra eka dravyameM jo sattA guNa hai, vaha dravya 135

Page #301
136 kundakundaviracitaH [a0 2, gA0 16 itItaretarasya yastasyAbhAvaH sa tdbhaavlkssnno'tdbhaavo'nytvnibndhnbhuutH| tathaikasmin dravye yaH sattAguNastanna dravyaM nAnyo guNo na paryAyo yacca dravyamanyo guNaH paryAyo vA sana sattAguNa itItaretarasya yastasyAbhAvaH sa tdbhaavlkssnno'tdbhaavo'nytvnivndhnbhuutH||15|| atha sarvathAbhAvalakSaNatvamatadbhAvasya niSedhayati jaM davvaM taM Na guNo jo vi guNo so Na tcmtthaado| eso hi atabhAvo Neva abhAvo tti Nidiho // 16 // yadravyaM tanna guNo yo'pi guNaH sa na tattvamarthAt / eSa tadbhAvo naiva abhAva iti nirdiSTaH // 16 // ekasmindravye yadravyaM guNo na tadbhavati, yo guNaH sa dravyaM na bhavatItyevaM yadravyasya guNarUpeNa guNasya vA dravyarUpeNa tenAbhavanaM so'tadbhAvaH / etAvataivAnyatvavyavahArasina punadravyasyAbhAvo guNo guNasyAbhAvo dravyamityevaMlakSaNo'bhAvo'tadbhAvaH, evaM satyekadravyasyAnekatvamumayo'sau saMjJAdibhedaH saMstasya pUrvoktalakSaNatadbhAvasyAbhAvastadbhAvo bhaNyate / sa ca tadabhAvaH punarapi kiM bhaNyate / atadbhAvaH saMjJAlakSaNaprayojanAdibheda ityarthaH / yathAtra zuddhAtmani zuddhasattAguNena sahAbhedaH sthApitastathA yathAsaMbhavaM sarvadravyeSu jJAtavya ityabhiprAyaH // 15 // atha guNaguNinoH pradezamedaniSedhena tameva saMjJAdibhedarUpamatadbhAvaM draDhayati--jaM davvaM taM Na guNo yadvyaM sa na guNaH yanmuktajIvadravyaM sa zuddhaH sat guNo na bhavati / muktajIvadravyazabdena zuddhasattAguNo vAcyo na bhavatItyarthaH / jo vi guNo so Na tazcamatthAdo yo'pi guNaH sa na tattvaM dravyamarthataH paramArthataH, yaH zuddhasattAguNaH sa muktAtmadravyaM na bhavati / zuddhasattAzabdena muktAtmadravyaM vAcyaM na bhvtiityrthH| esohi atambhAvo eSa uktalakSaNo hi sphuTamatadbhAvaH / uktalakSaNa iti ko'rthaH / guNaguNinoH saMjJAdibhede'pi pradezabhedAbhAvaH va abhAvo tti NiTTio nahIM, guNa nahIM, aura paryAya nahIM hai, tathA jo dravya guNa paryAya haiM, so sattA nahIM hai, aisA ApasameM bheda hai / sArAMza yaha hai, ki sattAke svarUpakA abhAva dravya, guNa, paryAyoMmeM hai, aura dravya, guNa, paryAyake svarUpakA abhAva sattAmeM hai / isa prakAra guNa-guNI-bheda hai, pradeza-bheda nahIM hai| yahI anyatva nAmaka bheda hai // 15 // Age sarvathA abhAvarUpa guNa-guNI-bhedakA niSedha karate haiM-yad] jo [dravyaM] dravya hai, [tat] so [guNaH na] guNa nahIM hai, aura [yaH] jo [api] nizcayase [guNaH] guNa hai, [saH] vaha [arthAt ] svarUpake bhedase [tattvaM na] dravya nahIM hai| [eSaH hi] yaha guNa-guNI bhedarUpa hI [atadbhAvaH] svarUpabheda hai, [abhAvaH] sarvathA abhAva [naiva] nizcayase nahIM hai| [iti] aisA [nirdiSTaH] sarvajJadevane dikhAyA hai / bhAvArtha-eka dravyameM jo dravya hai, vaha guNa nahIM hai, aura jo guNa hai, vaha dravya nahIM hai / isa prakAra jo dravyakA guNarUpa na honA hai, vaha anyatvabheda vyavahArase kahA jAtA hai, na ki dravyakA abhAva guNa, aura guNakA abhAva dravya, aisA sarvathA abhAvarUpa bheda, kyoMki isa tarahakA abhAva mAnanese dravyakA anekapanA honA, 1 (dravya-guNoM) kA

Page #302
17 ] pravacanasAraH yazUnyatvamapoharUpatvaM vA syAt / tathAhi -- yathA khalu cetanadravyasyAbhAvo'cetanadravyamacetanadravyasyAbhAvazcetanadravyamiti tayoranekatvaM tathA dravyasyAbhAvo guNo guNasyAbhAvo dravyamityekasyApi dravyasyAnekatvaM syAt / yathA suvarNasyAbhAve suvarNatvasyAbhAvaH suvarNatvasyAbhAve suvarNasyAbhAva ityubhayazUnyatvaM, tathA dravyasyAbhAve guNasyAbhAvo guNasyAbhAve dravyasyAbhAva ityubhayazUnyatvaM syAt / yathA paTAbhAvamAtrameva ghaTo ghaTAbhAvamAtrameva paTa ityubhayorapoharUpatvaM tathA dravyAbhAvamAtrameva guNo guNAbhAvamAtrameva dravyamityatrApyapoharUpatvaM syAt / tato dravyaguNayorekatvamazUnyatvamanapohatvaM cecchatA yathodita evAtadbhAvo'bhyupagantavyaH // 16 // atha sattAdravyayorguNaguNibhAvaM sAdhayati jo 'khalu davvasahAvo pariNAmo so guNo sadavisiho / sadavahidaM sahAve davva tti jiNovadesoyaM // 17 // 137 naivAbhAva iti nirdiSTaH / naiva abhAva iti ko'rthaH / yathA sattAvAcakazabdena muktAtmadravyaM vAcyaM na bhavati tathA yadi sattApradezairapi sattAguNAtsakAzAdbhinnaM bhavati tadA yathA jIvapradezebhyaH pudgaladravyaM bhinnaM saddravyAntaraM bhavati tathA sattAguNapradezebhyo muktajIvadravyaM sattAguNAdbhinnaM satpRthagdravyAntaraM prApnoti / evaM kiM siddham / sattAguNarUpaM pRthagdravyaM muktAtmadravyaM ca pRthagiti dravyadvayaM jAtaM, na ca tathA / dvitIyaM ca dUSaNaM prApnotiyathA suvarNatvaguNapradezebhyo bhinnasya suvarNasyAbhAvastathaiva suvarNapradezebhyo bhinnasya suvarNatvaguNasyApyabhAvaH, tathA sattAguNapradezebhyo bhinnasya muktajIvadravyasyAbhAvastathaiva mukta jIvadravyapradezebhyo bhinnasya sattAguNasyApya - bhAvaH ityubhayazUnyatvaM prApnoni / yathedaM muktajIvadravye saMjJAdibhedabhinnasyAtadbhAvastasya sattAguNena saha pradezAbhedavyAkhyAnaM kRtaM tathA sarvadravyeSu yathAsaMbhavaM jJAtavyamityarthaH // 16 // evaM dravyasyAstitvakathananAza honA 2, aura apoharUpatva doSakA prasaMga, 3 isa prakAra tIna doSa upasthita hote haiM / ve isa prakAra haiM ki, jaise jovakA abhAva ajIva hai, aura ajIvakA abhAva jIva hai, isaliye ina donoM meM anekatva hai, usI prakAra dravyakA abhAva guNa, aura guNakA abhAva dravya mAnanese ekatvake anekatva dravyakA prasaMga AvegA 1 / jaise soneke abhAvase soneke guNakA abhAva hotA hai, aura soneke guNake abhAvase sonekA nAza siddha hotA hai, usI taraha dravyake abhAvase guNakA abhAva hogA, aura phira guNake abhAvase dravyakA abhAva ho jAvegA / isa prakAra donoMke nAzakA prasaMga AvegA 2 / tIsare, jaise ghaTakA abhAvamAtra paTa hai, aura paTakA abhAvamAtra ghaTa hai, ina donomeM kisIkA rUpa kisImeM nahIM hai, usI prakAra dravyakA abhAvamAtra guNa hogA, aura guNakA abhAvamAtra dravya hogA, isa taraha apoharUpatva doSakA prasaMga AvegA 3 / isaliye jo dravya - guNakI ekatA cAhate haiM, donoMkA nAza nahIM cAhate haiM, aura apoharUpatva doSase judA rahanA cAhate haiM, unheM bhagavAn vItarAgadevane jo guNa- guNI meM vyavahArase anyatvabheda dikhalAyA hai, use aMgIkAra karanA cAhiye, sarvathA abhAvarUpa mAnanA yogya nahIM hai // 16 // Age sattA aura dravyakA guNa-guNI-bhAva dikhalAte haiM - [ yaH ] jo [ khalu ] nizvayase [ dravyasvabhAvaH ] prava. 18

Page #303
kundakundaviracitaH yaH khalu dravyasvabhAvaH pariNAmaH sa guNaH sadaviziSTaH / sadavasthitaM svabhAve dravyamiti jinopadezo'yam // 17 // dravyaM hi svabhAve nityamavatiSThamAnatvAtsaditi prAk pratipAditam / svabhAvastu dravyasya pariNAmo'bhihitaH / ya eva dravyasya svabhAvabhUtaH pariNAmaH, sa eva sadaviziSTo guNa itIha sAdhyate / yadeva hi dravyasvarUpavRttibhUtamastitvaM dravyapradhAnanirdezAtsaditi saMzabdyate tadaviziSTa - guNabhUta eva dravyasya svabhAvabhUtaH pariNAmaH dravyavRtterhi trikoTisamayasparzinyAH pratikSaNaM tena tena svabhAvena pariNamanAdravyasvabhAvabhUta eva tAvatpariNAmaH / sa tvastitva bhUtadravyavRttyAtmakavAtsadaviziSTo dravyavidhAyiko guNa eveti sattAdravyayorguNaguNibhAvaH siddhayati // 17 // rUpeNa prathamagAthA pRthaktvalakSaNAtadbhAvavidhAnAnyatvalakSaNayoH kathanena dvitIyA saMjJAlakSaNaprayojanAdibhedarUpasyAtadbhAvasya vivaraNarUpeNa tRtIyA tasyaiva dRDhIkaraNArthaM ca caturthI dravyaguNayorabhedaviSaye yuktikathanamukhyatayA gAthAcatuSTayena paJcamasthalaM gatam / atha sattA guNo bhavati dravyaM ca guNI bhavatIti pratipAdayati--- jo khalu davyasahAvo pariNAmo yaH khalu sphuTaM dravyasya svabhAvabhUtaH pariNAmaH paJcendriyaviSayAnubhavarUpamanovyApArotpannasamastamanoratharUpavikalpajAlAbhAve sati yazcidAnandaikAnubhUtirUpaH svasthabhAvastasyotpAdaH, pUrvoktavikalpajAlavinAzo vyayaH, tadubhayAdhArabhUtaM jIvatvaM zraumyamityuktalakSaNottyAdavyayadhauvyAtmakajIvadravyasya svabhAvabhUto yo'sau pariNAmaH so guNo sa guNo bhavati sa pariNAmaH / kathaMbhUtaH sanguNo bhavati / sadavisiddho sato'stitvAdaviziSTo'bhinnastadutpAdAditrayaM tiSThatyastitvaM caikaM tiSThatyastitvena saha kathamabhinno bhavatIticet / " utpAdavyayadhauvyayuktaM sat" iti vacanAt / evaM sati satcaiva guNo bhavatItyarthaH / iti guNavyAkhyAnaM gatam / sadavahidaM sahAve davva ti sadavasthitaM svabhAve dravyamiti / dravyaM paramAtmadravyaM bhavati / kiM kartR / saditi / kena / abhedanayena / kathaM bhUtam / sat avasthitam / ka / utpAdavyayadhaumakasvabhAve / jiNovadesoyaM ayaM jinopadeza iti 'sadavaTThidaM sahAve davvaM davvassa jo hu pariNAmo' ityAdipUrvasUtre yaduktaM tadevedaM vyAkhyAnam, guNakathanaM punaradhikamiti tAtparyam / yathedaM jIvadravye guNaguNinorvyAkhyAnaM kRtaM tathA sarvadravyeSu jJAtavyamiti // 17 // I 138 1 dravyakA svabhAvabhUta [ pariNAmaH ] utpAda, vyaya, dhruvarUpa trikAla saMbaMdhI pariNAma hai, [saH ] vaha [ sadaviziSTaH ] sattAse abhinna astitvarUpa [ guNaH ] guNa hai / aura [ svabhAve ] astitvarUpa sattA-svabhAvameM [ avasthitaM dravyaM ] tiSThatA huA dravya [sat ] sattA kahalAtA hai, [ iti ] isa prakAra [ayaM ] yaha [ jinopadezaH ] jinabhagavAnkA upadeza hai / bhAvArtha - dravyakA jo astitvarUpa svabhAvabhUta pariNAma hai, usako sattA nAmakA guNa kahate haiM / yaha astitvarUpa sattAguNa dravyase ... abhinna dravyakA svabhAvabhUta pariNAma hai / aura yaha sattA guNa dravyameM pradhAna hai / sattAmeM dravya sthita rahatA hai / isI kAraNa sattA guNakI pradhAnatAse dravyako sat kahate haiM, aura isa sattA guNase satsvarUpa guNI dravya jAnA jAtA hai / isa kAraNa sattA guNa hai, aura dravya guNI hai // 17 // Age guNa - guNIkA I [a0 2, gA0 17

Page #304
pravacanasAraH atha guNaguNino nAsamupahanti Natthi guNo tti va koI pajAo ttIha vA viNA davvaM / davvattaM puNa bhAvo tamhA davvaM sayaM sattA // 18 // nAsti guNa iti vA kazcit paryAya itIha yA vinA dravyam / dravyavaM punarbhAvastasmAdravyaM svayaM sattA // 18 // na khalu dravyAtpRthagbhUto guNa iti vA paryAya iti bA kazcidapi syAt / yathA suvarNAtpRthagbhUtaM tatpItalAdikamiti vA tatkuNDalAdikakhamiti vA / atha tasya tu dravyasya svarUpavRttibhUtamastikhAkhyaM yadravyavaM sa khalu tadbhAvAkhyo guNa eva bhavana kiM hi dravyAtpRthagbhUtakhena vrtte| na vartata eva / tarhi dravyaM sattAstu, svayameva // 18 // atha dravyasya sadutpAdAsadutpAdayoravirodhaM sAdhayati.. evaMvihaM sahAve davvaM davvasthapanjayatthehiM / sadasambhAvaNibaddhaM pAdumbhAvaM sadA labhadi // 19 // atha guNaparyAyAbhyAM dravyasyAbhedaM darzayati-patthi nAsti na vidyate / sa kaH / guNo tti va koI guNa iti kazcit / na kevalaM guNaH pajjAo ttIha vA paryAyo vetIha / katham / viNA vinA / kiM vinA / davvaM dravyamidAnIM dravyaM kathyate davvattaM puNa bhAvo dravyatvamastitvam / tatpunaH kiM bhaNyate / bhAvaH / ko'yaH / utpAdavyayadhrauvyAtmakasadbhAvaH tamhA davvaM sayaM sattA tasmAdabhedanayena sattA svayameva dravyaM bhavatIti / tadyathA--muktAtmadravye paramAvAptirUpo mokSaparyAyaH kevalajJAnAdirUpo guNasamUhazca yena kAraNena tavayamapi paramAtmadravyaM vinA nAsti na vidyate / kasmAtpradezAbhedAditi utpAdavyayadhrauvyAtmakazuddhasattArUpaM muktAtmadravyaM bhavati / tasmAdabhedena sattaiva dravyamityarthaH / yathA muktAtmadravye guNaparyAyAbhyAM sahAbhedavyAkhyAnaM kRtaM tathA yathAsaMbhavaM sarvadravyeSu jJAtavyamiti // 18 // evaM guNaguNivyAkhyAnarUpeNa prathamagAthA dravyasya guNaparyAyAbhyAM saha bhedo nAstIti kathanarUpeNa dvitIyA ceti svatantragAthAdvayena SaSThasthalaM gatam // atha bheda dUra karate haiM - [iha] isa jagatmeM [dravyaM vinA] dravyake vinA [guNa iti] guNa aisA [vA] athavA [paryAyaH iti paryAya aisA [kazcit ] koI padArtha [nAsti nahIM hai / [punaH] aura [dravyatvaM] dravyakA astitva [bhAvaH] usakA svabhAvabhUta guNa hai, [tasmAt ] isaliye [dravyaM] dravya [svayaM] Apa hI [sattA] astitvarUpa sattA hai| bhAvArtha-aisA koI guNa nahIM hai, jo dravyake vinA pRthak rahatA ho, isI prakAra aisA koI paryAya bhI nahIM hai, jo dravyase pRthak ho| dravya hI meM guNa aura paryAya hote haiM, dravyase pRthak koI padArtha nahIM hai| ataH guNaparyAya dravyase abhedarUpa haiN| jaise sonese pItatvAdi guNa, kuMDalAdi paryAya pRthak nahIM pAye jAte, usI prakAra dravyase guNaparyAya pRthak nahIM haiM, aura sattA hai, so vastuse abhinna usakA guNa hai / isa kAraNa astitvarUpa sattA guNa dravyake pRthak nahIM hai, dravya svayaM sattAsvarUpa hai // 18 // Age dravyake dravyArthika-paryAyArthikanayakI vivakSAse 'sata

Page #305
140 kundakundaviracitaH [a0 2, go0 19evaMvidhaM svabhAve dravyaM dravyArthaparyAyArthAbhyAm / sadasadbhAvanibaddhaM prAdurbhAvaM sadA labhate // 19 // evametadyathoditaprakArasAkalyAkalaGkalAJchanamanAdinidhanaM satsvabhAve prAdurbhAvamAskandati dravyam / sa tu prAdurbhAvo dravyasya dravyAbhidheyatAyAM sadbhAvanibaddha eva syAt / paryAyAbhidheyatAyAM basadbhAvanibaddha eva / tathAhi-yadA dravyamevAbhidhIyate na paryAyAstadA prabhavAvasAnavarjitAbhiyauMgapadyapravRttAbhivyaniSpAdikAbhiranvayazaktibhiH prabhavAvasAnalAJchanAH kramamavRttAH paryAyaniSpAdikA vyatirekavyaktIstAstAH saMkrAmato dravyasya sadbhAvanibaddha eva prAdurbhAvaH hemavata / tathAhi-yadA hemaivAbhidhIyate nAGgadAdayaH paryAyAstadA hemasamAnajIvitAbhiyauMgapadyapravRttAbhirhemaniSpAdikAbhiranvayazaktibhiraGgadAdiparyAyasamAnajIvitAH kramapravRttA aGgadAdidravyasya dravyArthikaparyAyArthikanayAbhyAM sadutpAdAsadutpAdau darzayati---evaMvihasabbhAve evaMvidhasadbhAve sattAlakSaNamutpAdavyayadhrauvyalakSaNaM guNaparyAyalakSaNaM dravyaM cetyevaMvidhapUrvoktasadbhAve, atha evaMvihaM sahAve iti pAThAntaram / tatraivaMvidhaM pUrvoktalakSaNaM svakIyasadbhAve sthitam / kim / davvaM dravyaM kartR / kiM karoti / sadA labhadi sadA sarvakAlaM labhate / kiM karmatApannam / pAdubbhAvaM prAdurbhAvamutpAdam / kathaM bhUtam / sadasambhAvaNibaddhaM sadbhAvanibaddhamasadbhAvanibaddhaM ca / kAbhyAM kRtvA / davvatthapajjayatthehiM dravyArthikaparyAyArthikanayAbhyAmiti / tathAhi-yathA yadA kAle dravyArthikanayena vivakSA kriyate yadeva kaTakaparyAye suvarNaM tadeva kaGkaNaparyAye nAnyaditi, tadA kAle sadbhAvanibaddha evotpAdaH / kasmAditi cet / dravyasya dravyarUpeNAutpAda' aura 'asat utpAda' aisA do prakArakA utpAda hotA hai, so una donoMkA avirodha dikhalAte hai-[evaMvidhaM] isa prakArase [dravyaM] dravya [svabhAve] svabhAvameM [dravyArthaparyAyArthAbhyAM] dravyArthika-paryAyArthikanayoMkI vivakSAse [sadasadbhAvanibaddhaM] sat aura asat ina do bhAvoMse saMyukta [prAdurbhAvaM] utpAdako [sadA] hamezA [labhate] prApta hotA hai| bhAvArtha-anAdi anaMta dravya apane pariNAma svabhAvameM niraMtara utpanna hotA hai, isako 'utpAda' kahate haiM / ise jaba dravyArthikanayakI vivakSAse kahate haiM, taba yoM kahate haiM, ki dravya jo jo paryAya dhAraNa karatA hai, una una paryAyoMmeM vahI dravya utpanna hotA hai, jo pUrvameM thA, isakA nAma 'sadbhAvautpAda' hai / aura jaba paryAyakI apekSAse kahate haiM, taba yoM kahate haiM ki dravya jo jo paryAya dhAraNa karatA hai, una una paryAyoMmeM vahI dravya avasthAke palaTanese anya kahA jAtA hai, isakA nAma 'asadbhAvautpAda' hai| ina donoM prakArake utpAdako nIce likhe dRSTAntase samajhanA cAhiye / jaise-sonA apane avinAzI pIta snigdha (cikane) gurutvAdi guNoMse nAnA kaMkaNa kuMDalAdi paryAyoMko prApta hotA hai| jo yahA~para dravyArthikanayase vicAra kareM, to kaMkaNa kuMDalAdi jitane paryAya haiM, una sabameM vahI sonA utpanna hotA hai, jo ki pahale thA, na ki dUsarA / yaha sonekA sadbhAvautpAda hai| aura jo unhI kaMkaNa kuMDalAdi paryAyoMmeM soneko paryAyArthikanayakI apekSAse kaheM, to . jitane kaMkaNa kuMDalAdi paryAya haiM, sabake saba krama liye hue haiM / isa kAraNa aisA kahA jAvegA, ki

Page #306
19] pravacanasAraH 141 paryAyaniSpAdikA vyatirekavyaktIstAstAH saMkrAmato hemnaH sadbhAvanibaddha eva prAdurbhAvaH / yadA tu paryAyA evAbhidhIyante na dravyaM tadA prabhavAvasAnalAJchanAbhiH kramamattAbhiH paryAyaniSpAdikAbhivyatirekavyaktibhistAbhistAbhiH prabhavAvasAnavarjitA yogapadyamavRttA dravyaniSpAdikA anvayazaktIH saMkrAmato dravyasyAsadbhAvanibaddha eva prAdurbhAvaH hemavadeva / tathAhi-yadAGgadAdiparyAyA evAbhidhIyante na hema tadAGgadAdiparyAyasamAnajIvitAbhiH kramapravRttAbhiraGgadAdiparyAyaniSpAdikAbhirvyatirekavyaktibhistAbhistAbhihemasamAnajIvitA yaugapadyamavRttA hemaniSpAdikA anvayazaktIH saMkrAmato hemno'sadbhAvanibaddha eva prAdurbhAvaH atha paryAyAbhidheyatAyAmapyasadutpattau paryAyaniSpAdikAstAstA vyatirekavyaktayo yaugapadyapravRttimAsAdyAnvayazaktitvamApanAH paryAyAn dravIkuryuH, tathAGgadAdiparyAyaniSpAdikAbhistAbhirvyatirekavyaktibhiyogapadyapravRttimAsAdyAnvayazaktitvamApanAbhiraGgadAdiparyAyA api hemIkriyeran / dravyAbhidheyatAyAmapi sadutpattau dravyaniSpAdikA anvayazaktayaH kramapravRttimAsAdha tattadvayatirekanyaktitvamApannA dravyaM paryAvinaSTatvAt / yadA punaH paryAyavivakSA kriyate kaTakaparyAyAt sakAzAdanyo yaH kaGkaNaparyAyaH suvarNasaMbandhI sa eva na bhavati / tadA punarasadutpAdaH kasmAditi cet / pUrvaparyAyasya vinaSTatvAt / tathA yadA dravyArthikanayavivakSA kriyate ya eva pUrva gRhasthAvasthAyAmevamevaM gRhavyApAraM kRtavAn pazcAjinadIkSAM gRhItvA sa evedAnI rAmAdikevalIpuruSo nizcayaratnatrayAtmakaparamAtmadhyAnenAnantasukhAmRtatRpto jAtaH, na cAnya iti / tathA sadbhAvanibaddha evotpAdaH / kasmAditi cet / puruSatvenAvinaSTatvAt / yadA tu paryAyanayavivakSA kriyate / pUrva sarAgAvasthAyAH sakAzAdanyo'yaM bharatasagararAmapANDavAdikevalipuruSANAM saMbandhI nirupamarAgaparamAtmakaMkaNa utpanna huA, kuMDala utpanna huA, mudrikA (aMgUThI) utpanna huii| aisA dUsarA dUsarA utpAda hotA hai, arthAt jo pUrvameM nahIM thA, vaha utpanna hotA hai, yaha asadbhAvautpAda hai| isI prakAra dravya apane avinAzI guNoMse yukta rahakara aneka paryAya dhAraNa karatA hai| so use yadi dravyArthikanayakI vivakSAse kahate haiM, to jitane paryAya haiM, una saba paryAyoMmeM vahI dravya utpanna hotA hai, jo pahale thA, anya nahIM / yaha satutpAda hai / aura yadi paryAyArthikanayakI apekSAse kahate haiM, to jitane paryAya utpanna hote haiM, ve saba anya anya hI haiN| pahale jo the, ve nahIM haiM-yaha asat utpAda hai| aura jaise paryAyArthikakI vivakSAmeM jo asatrUpa kaMkaNa kuMDalAdi paryAya utpanna hote haiM, unake utpanna karanevAlI jo suvarNameM zakti hai, vaha kaMkaNa kuMDalAdi paryAyoMko suvarNa dravya karatI hai| sonAkI paryAya bhI sonA hI hai, kyoMki paryAyase dravya abhinna hai / isI prakAra paryAya vivakSAmeM dravyake jo asadrUpa paryAya haiM, unakI utpanna karanevAlI zakti jo dravyameM hai, vaha paryAyako dravya karatI hai| jisa dravyake jo paryAya haiM, ve usI dravyarUpa haiM, kyoMki paryAyase dravya abhinna hai| isaliye paryAya aura dravya do vastu nahIM haiM, jo paryAya hai, vahI dravya hai| aura dravyArthikakI vivakSAse jaise sonA apanI pItatAdi zaktiyoMse kaMkaNa kuMDalAdi paryAyomeM utpanna hotA hai, so sonA hI kaMkaNa kuMDalAdi paryAyamAtra hotA hai / arthAt jo sonA hai, vahI kaMkaNa kuMDalAdi

Page #307
142 [ a0 2, gA0 20 kuryuH / tathA maniSpAdikAbhiranvayazaktibhiH kramavRttimAsAdya tattadvayatirekavyaktitvamApannAmimAGgadAdiparyAyamAtrI kriyeta / tato dravyArthAdezAtsadutpAdaH, paryAyArthAdezAdasat ityanavadyam // 19 // kundakundaviracitaH atha sadutpAdamananyatvena nizcinoti - jIvo bhavaM bhavissadi Naro'maro vA paro bhavIya puNo / kiM davvattaM pajahadi Na cayadi aNNo kahaM havadi // 20 // jIvo bhavana bhaviSyati naro'maro vA paro bhUtvA punaH / kiM dravyatvaM prajahAti na tyajatyanyaH kathaM bhavati // 20 // dravyaM hi tAvadravyatvabhUtAnAmantrayazaktiM nityamapyaparityajadbhavati sadeva / yastu dravyasya paryAyabhUtAyA vyatirekavyakteH prAdurbhAvaH tasminnapi dravyavabhUtAyA amvayazakteramacyavanAt dravyamananyadeva / tato'nanyatvena nizcIyate dravyasya sadutpAdaH / tathAhi - jIvoM dravyaM bhavaparyAyaH sa eva na bhavati / tadA punarasadbhAvanibaddha evotpAdaH / kasmAditi cet / pUrvaparyAyAdanyatvAditi / yathedaM jIvadravye sadutpAdAsadutpAdavyAkhyAnaM kRtaM tathA sarvadravyeSu yathAsaMbhavaM jJAtavyamiti // 19 // atha pUrvoktameva sadutpAdaM dravyAdabhinnatvena vivRNoti jIvo jIvaH kartA bhavaM bhavan pariNaman san bhavissadi bhaviSyati tAvat / kiM kiM bhaviSyati / nirvikArazuddhopayogavilakSaNAbhyAM zubhAzubhopayogAbhyAM pariNamya romaro vA paro naro devaH parastiryaGnArakarUpo vA nirvikArazuddhopayogena siddho vA bhaviSyati bhavIya puNo evaM pUrvoktaprakAreNa punarbhUtvApi / athavA dvitIyavyAkhyAnam / bhavan vartamAnakAlApekSayA bhaviSyati bhAvikAlApekSayA bhUtvA bhUtakAlApekSayA ceti kAlatraye caivaM bhUtvApi kiM davvattaM pajahadi kiM dravyatvaM paryAya haiM, usI prakAra dravya apanI zaktiyoMse apane paryAyoMmeM krama se utpanna hotA hai / jaba jo paryAya dhAraNa karatA hai, taba usI paryAyamAtra hotA hai, arthAt jo dravya hai, vahI paryAya hai| isaliye siddha huA ki asatutpAdameM jo paryAya haiM, ve dravya hI haiM, aura sadutpAdameM jo dravya hai, so paryAya hI haiM / dravya aura paryAya ApasameM abhedarUpa haiM, paraMtu nayake bhedase bhedarUpa haiM // 19 // Age sadutpAdakoM paryAyase abhedarUpa batalAte haiM - [jIvaH ] AtmA [ bhavan ] dravyasvabhAvarUpa pariNamana karatA huA [ naraH ] manuSya vA [amaraH ] deva [vA ] athavA [ paraH ] anya arthAt nArakI, tiryaMca, siddha ina saba paryAyarUpa [ bhaviSyati ] hovegA, [punaH ] aura [ bhUtvA ] paryAyasvarUpa hokara [ kiM ] kyA [dravyatvaM ] apanI dravyatvazaktiko [ prajahAti ] chor3a sakatA hai? kabhI nahIM, aura jaba [na jahat] apane dravyatvasvabhAvako nahIM chor3a sakatA to [ anyaH kathaM bhavati ] anya svarUpa kaise ho sakatA hai ? kadApi nahIM ho sakatA / bhAvArtha -- yaha jIvadravya nArakI, tirthaMca, devatA, manuSya, siddha ina sabakI anaMta paryAyoMko dhAraNa karatA hai / yadyapi yaha jIva paryAyoMse aneka svarUpa ho gayA hai, to bhI apane dravyapane svabhAvako nahIM chor3atA hai| aura jaba aneka paryAyoMke dhAraNa karanepara bhI apanI dravyatva-zaktiko

Page #308
21] pravacanasAraH 143 bhArakatiryagmanuSyadevasiddhatvAnAmanyatamena paryAyeNa dravyasya paryAyadurlalitavRttitvAdavazyameva bhaviSyati / sa hi bhUtvA ca tena kiM dravyabhUtAmanvayazaktimujjhati, nojjhati / yadi nojjhati kathamanyo nAma syAt, yena prakaTitatrikoTisattAkaH sa eva na syAt / / 20 // athAsadutpAdamanyatvena nizcinoti maNuvo Na havadi devo devo vA mANuso va siddho vaa| evaM ahojamANo aNaNNabhAvaM kadhaM lahadi // 21 // manujo na bhavati devo devo vA mAnuSo vA siddho vaa| evamabhavanananyabhAvaM kathaM labhate // 21 // paryAyA hi paryAyabhUtAyA AtmavyatirekavyakteH kAla eva satvAttato'nyakAleSu bhavantyasanta eva / yazca paryAyANAM dravyatvabhUtayAnvayazakyAnusyUtaH kramAnupAtI khakAle prAdurbhAvaH tasminparyAyabhUtAyA AtmavyatirekavyakteH pUrvamasattvAtparyAyA anya eva / tataH paryAyANAmanyatvena nizcIyate paryAyasvarUpakakaraNAdhikaraNabhUtatvena paryAyebhyo pRthagbhUtasya dravyaparityajati Na cayadi dravyArthikanayena dravyatvaM na tyajati dravyAdbhinno na bhavati / aNNo kaI ivadi anyo bhinnaH kathaM bhavati / kiMtu dravyAnvayazaktirUpeNa sadbhAvanibaddhotpAdaH sa eveti dravyAdabhinna iti bhAvArthaH // 20 // atha dravyasyAsadutpAdaM pUrvaparyAyAdanyatvena nizcinoti-maNuvo Na havadi devo AkulatvotpAdakamanujaH devAdivibhAvaparyAyavilakSaNamanAkulavarUpasvabhAvapariNatilakSaNaM paramAtmadravyaM yadyapi nizcayena manuSyaparyAye devaparyAye ca samAnaM tathApi manujo devo na bhavati / kasmAddevaparyAyakAle manuSyaparyAyasyAnupalambhAt / devo vA mANuso va siddho vA devo vA manuSyo na bhavati svAtmopalabdhirUpasiddhaparyAyo vA na bhavati / nahIM chor3atA, to anyarUpa kabhI nahIM ho sakatA, jo nArakI thA, vahI tithaMca paryAyameM hai, vahI manuSya ho nAtA hai, vahI devatA tathA siddha Adi paryAyarUpa ho jAtA hai| ina saba avasthAoMmeM avinAzI dravya vahI eka hai, dUsarA nahIM / isaliye satutpAdakI apekSA saba paryAyoMmeM vahI avinAzI vastu hai, aisA siddha huA // 20 // Age asatutpAdako anyarUpase dikhAte haiM-[manujaH] jo manuSya hai, vaha [devaH] deva [vA] athavA [devaH] deva hai, vaha [mAnuSaH] manuSya [vA] athavA [siddhaH] siddha arthAt mokSa-paryAyarUpa [na bhavati] nahIM ho sakatA, [evaM abhavan ] isa prakAra nahIM hotA huA [ananyabhAvaM] abhinnapaneko [kathaM] kisa taraha [labhate] prApta ho sakatA hai ? / bhAvArtha-jo deva manuSyAdi paryAya haiM, ve saba eka kAlameM nahIM hote, kiMtu judA judA samayameM hote haiN| jisa samaya deva-paryAya hai usa samaya manuSyAdi paryAya nahIM hai, eka hI paryAya ho sakatI hai| isa kAraNa jo eka paryAya hotI hai, vaha anyarUpa nahIM ho sakatI / saba judA judA hI paryAya hote haiN| isaliye paryAyakA kartA, karaNa, dravya, AdhAra hai, so dravya paryAyase judA nahIM hai, paryAyake palaTanese dravya bhI vyavahArase anya kahA jAtA hai / jaise-manuSya-paryAyarUpa jIva deva-paryAyarUpa vA siddha-paryAyarUpa nahIM hotA, aura

Page #309
kundakundaviracitaH [a0 2, gA0 21syaasdutpaadH| tathAhi-na hi manujastridazo vA siddho vA syAt, na hi tridazo manujo vA siddho vA syAt / evamasan kathamananyo nAma syAt yenAnya eva na syAt / yena ca niSpadyamAnamanujAdiparyAyaM jAyamAnavalayAdi vikAraM kAzcanamiva jIvadravyamapi pratipadamanyana syAt // 21 // athaikadravyasyAnyatvAnanyatvavipratiSedhamuTunoti davvaTTieNa savvaM davvaM taM pajjayahieNa punno| havadi ya aNNamaNaNNaM takAle tammayattAdo // 22 // dravyAthikena sarva dravyaM tatparyAyAdhikena punH| bhavati cAnyadananyattatkAle tanmayatvAt // 22 // sarvasya hi vastunaH sAmAnyavizeSAtmakatvAttatsvarUpamutpazyatAM yathAkramaM sAmAnyavizeSau garicchindatI dve kila cakSuSI, dravyAthikaM paryAyArthika ceti / tatra paryAyArthikamekAntanimIlitaM vidhAya kevalonmIlitena dravyAthikena yadAvalokyate tadA nArakatiryAmanuSyadevakasmAt / paryAyANAM parasparaM bhinnakAlatvAt , suvarNadravye kuNDalAdiparyAyANAmiva / evaM ahojjamANo evamabhavansan aNaNNabhAvaM kadhaM lahadi ananyabhAvamekatvaM kathaM labhate, na kathamapi / tata etAvadAyAti asadbhAvanibaddhotpAdaH pUrvaparyAyAdbhinno bhavatIti // 21 // athaikadravyasya paryAyaissahAnanyatvAbhidhAnamekatvamanyatvAbhidhAnamanekatvaM ca nayavibhAgena darzayati, athavA pUrvoktasadbhAvanibaddhAsadbhAvamutpAdadvayaM prakArAntareNa samarthayati-havadi bhavati / kiM kartR / savvaM davyaM sarva vivakSitAvivakSitajIvadravyam / kiM viziSTaM bhavati / aNaNaM ananyamabhinnamekaM tanmayamiti / kena saha / tena nArakatiryaGmanuSyadevarUpavibhAvaparyAyasamUhena kevalajJAnAdyanantacatuSTayazaktirUpasiddhaparyAyeNa ca / kena kRtvA / dalahieNa zuddhAnvayadravyArthikadeva-paryAyarUpa jIva manuSya-paryAyarUpa vA siddha-paryAya rUpa nahIM hotA, isa taraha paryAyake bhedase dravya bhI anya kahA jAtA hai / isa kAraNa paryAyArthikanayase dravya anyarUpa avazya karanA cAhiye / jaise sonA kaMkaNa kuMDalAdi paryAyoMke bhedase 'kaMkaNakA sonA,' 'kuMDalakA sonA' isa rItise anya anyarUpa kahA jAtA hai, usI prakAra manuSyajIva, devajIva, siddhajIva isa taraha anya anya rUpa kahanemeM AtA hai| isa kAraNa asatutpAdameM dravyako anyarUpa kahanA cAhiye, yaha siddha huA // 21 // Age eka dravyake anyatva, ananyatva ye do bheda haiM, ve paraspara virodhI eka jagaha kisa taraha raha sakate hai ? isakA samAdhAna AcArya mahArAja karate haiM-[dravyArthina] dravyArthikanayakI vivakSAse [tat sarva] vaha samasta vastu [ananyat ] anya nahIM hai, vahI hai, arthAt nara nArakAdi paryAyoMmeM vahI eka dravya rahatA hai [punaH] aura [paryAyArthina] paryAyArthikanayakI vivakSAse [anyat ] anyarUpa dravya hotA hai, arthAt nara nAraka Adi paryAyoMse judA judA kahA jAtA hai| kyoMki [tatkAlaM] nara nArakAdi paryAyoMke honeke samaya vaha dravya [tanmayatvAt ] usa paryAyasvarUpa hI ho jAtA hai| bhAvArtha-vastu sAmAnya, vizeSarUpa do prakArase hai| ina donoMke dekhanevAle haiM, unake do netra kahe haiM-eka to dravyArthika,

Page #310
22 ] siddhatva paryAyAtmakeSu vizeSeSu vyavasthitaM jIvasAmAnyamekamavalokayatAmanavalokitavizeSANAM tatsarvaM jIvadravyamiti pratibhAti / yadA tu dravyArthikamekAntanimIlitaM [ vidhAya ] kevalonsIlitena paryAyArthikenAvalokyate tadA jIvadravye vyavasthitAnnArakatiryagmanuSyadevasiddhatvaparyAyAtmakAn vizeSAnane kAnavalokayatAmanavalokitasAmAnyAnAmanyadanyatpratibhAti / dravyasya tattadvizeSakAle tattadvizeSebhyastanmayatvenAnanyatvAt gaNatRNaparNadArumayahavyavAhavat / yadA tu te ubhe api dravyArthikaparyAyArthike tulyakAlonmIlite vidhAya tata itazvAvalokyate tadA nArakatiryaGmanuSyadevasiddhatvaparyAyeSu vyavasthitaM jIvasAmAnyaM jIvasAmAnye ca vyavasthitA nArakatiryagmanuSya devasiddhatva paryAyAtmakA vizeSAzca tulyakAlamevAvalokyante / tatraikacakSuravalokana mekadezAvalokanaM, dvicakSuravalokanaM sarvAvalokanam / tataH sarvAvalokane dravyasyAnyatvamananyatvaM ca na vipratiSidhyate // 22 // atha sarvavipratiSedhaniSedhikAM saptabhaGgImavatArayati pravacanasAraH 145 nayena / kasmAt / kuNDalAdiparyAyeSu suvarNasyeva bhedAbhAvAt taM pajjayaTThieNa puNo tad dravyaM paryAyArthikanayena punaH anyadbhinnamanekaM paryAyaiH saha pRthagbhavati / kasmAditi cet / takkAle tammayattAdo tRNAgnikASThAgnipatrAgnivat svakIyaparyAyaiH saha tatkAle tanmayatvAditi / etAvatA vimuktaM bhavati / dravyArthikayena yadA vastuparIkSA kriyate tadA paryAyasaMtAnarUpeNa sarvaM paryAyakadambakaM dravyameva pratibhAti / yadA tu paryAyanayavivakSA kriyate tadA dravyamapi paryAyarUpeNa bhinna bhinnaM pratibhAti / yadA ca parasparasApekSayA nayadvayena yugapatsamIkSyate, tadaikatvamanekatvaM ca yugapatpratibhAtIti / yathedaM jIvadravye vyAkhyAnaM kRtaM tathA sarvadravyeSu yathAsaMbhavaM jJAtavyamityarthaH // 22 // evaM sadutpAdakathanena prathamA sadutpAdavizeSavivaraNarUpeNa dUsarA paryAyArthika / ina donoM netroMmeMse jo paryAyArthika netrako sarvathA baMda karake eka dravyArthika netrase hI dekhe, taba nAraka, tirthaMca, manuSya, deva, siddha paryAyoMmeM sthita jo sAmAnya eka jIva usake dekhanevAle puruSako saba jagaha jIva hI pratibhAsatA ( dIkhatA ) hai, bheda nahIM mAlUma hotA / aura jaba dravyArthika netrako sarvathA baMda kara eka paryAyArthika netrase hI dekhA jAve, taba jIvadravya meM nara nArakAdi paryAyoMke dekhanevAle puruSoMko nara nArakAdi paryAya judA judA mAlUma hote haiM / jisa kAlameM jo paryAya hotA hai, usa paryAyameM jIva usI svarUpa pariNamatA hai| jaise ki Aga, gobarake chAne - kaMDe, tRNa, pattA, kATha Adi IMdhana AkAra ho jAtI hai, usI prakAra jIva bhI aneka paryAyoMko dhAraNa karatA huA aneka AkArarUpa hojAtA hai / tathA jaba dravyArthika paryAyArthika donoM hI netroMse idhara udhara saba jagaha dekhA jAya, to eka hI samaya nara nArakAdi paryAyoMmeM vahI eka dravya dekhanemeM AtA hai, aura anya anya rUpa bhI dIkhatA hai / isa kAraNa eka nayarUpa netrase dekhanA eka aMgakA dekhanA hai, tathA do nayarUpa netroMse dekhanA saba aMgoMkA dekhanA kahA jAtA hai / isaliye sarvAMga dravyake dekhanemeM anyarUpa aura ananyarUpa -- isa taraha do svarUpa kahanekA niSedha nahIM ho sakatA || 22 || aba saba tarahake virodhoMko dUra prava. 19

Page #311
kundakundaviracitaH [a0 2, gA0 23atthi tti ya Nathi tti ya havadi avattavyamidi puNo dabvaM / pajjAyeNa du keNa vi tadubhayamAdiTThamaNNaM vA // 23 // astIti ca nAstIti ca bhavatyavaktavyamiti punadravyam / paryAyeNa tu kenApi tadubhayamAdiSTamanyadvA / / 23 // syAdastyeva 1 syAnAstyeva 2 syAdavaktavyameva 3 syAdastinAstyeva 4 syAdastyavaktavyameva 5 syAnAstyavaktavyameva 6 syAdastinAstyavaktavyameva 7, svarUpeNa 1 pararUpeNa 2 svapararUpayogapadyena 3 svapararUpakrameNa 4 svarUpasvapararUpayogapadyAbhyAM 5 pararUpasvapararUpayogapadyAbhyAM 6 svarUpapararUpasvapararUpayogapadhairAdizyamAnasya svarUpeNa sataH, pararUpeNAsataH, dvitIyA tathaivAsadutpAdavizeSavivaraNarUpeNa tRtIyA dravyaparyAyayorekatvAnekatvapratipAdanena caturthIti sadutpAdAsadutpAdavyAkhyAnamukhyatayA gAthAcatuSTayena saptamasthalaM gatam / atha samastadurnayaikAntarUpavivAdaniSedhikAM nayasaptabhaGgI vistArayati---asthi tti ya syAdastyeva / syAditi ko'rthaH kathaMcitko'rthaH / vivakSitaprakAreNa svadravyAdicatuSTayena taccatuSTayaM zuddhajIvaviSaye kathyate / zuddhaguNaparyAyAdhArabhUtaM zuddhAtmadravyaM dravyaM bhaNyate, lokAkAzapramitAH zuddhAsaMkhyeyapradezAH kSetraM bhaNyate, vartamAnazuddhaparyAyarUpapariNato vartamAnasamayaH kAlo bhaNyate, zuddhacaitanyaM bhAvazcetyuktalakSaNadravyAdicatuSTayena iti prathamabhaGgaH 1 / Natthi ti ya syAnnAstyeva syAditi ko'rthaH / kathaMcidvivakSitaprakAreNa paradravyAdicatuSTayena havadi bhavati 2 / kathaMbhUtam / avattavyamidi syAdavaktavyameva 3 syAditi ko'rthaH / kathaMcidvivakSitaprakAreNa yugapatsvaparadravyAdicatuSTayena syAdasti, syAnnAsti, syAdavaktavyaM, syAdastinAsti, syAdastyevAvaktavyaM, syAnnAstyevAvaktavyaM, syAdastinAstyavaktavyam / puNo punaH itthaMbhUtam / kiM bhavati / davvaM paramAtmadravyaM kartR / punarapi kathaMbhUtaM bhavati / tadubhayaM syAdastinAtyeva / syAditi ko'rthaH kathaMcidvivakSitaprakAreNa krameNa svaparadravyAdicatuSTayena 4 / kathaMbhUtaM saditthamitthaM bhavati / AdiTTa AdiSTaM vivakSitaM sat / kena kRtvA / pajjAyeNa karanevAlI saptabhaGgI vANIko kahate haiM-[dravyaM] jo vastu hai, vaha [kenacitparyAyeNa] kisI eka paryAyase [astIti ] astirUpa [bhavati] hai, [ca] aura kisI eka paryAyase [nAstIti] vahI dravya nAstirUpa hai, [ca] tathA [avaktavyaM iti] kisI eka prakArase vacanagocara nahIM hai, [tu punaH] aura [tat ubhayaM] kisI eka paryAyase vahI dravya astinAstirUpa hai, [vA] athavA kisI eka paryAyase [anyat] anya tIna bhaMgasvarUpa [AdiSTaM] kahA gayA hai| bhAvArtha-dravyakI siddhi saptabhaMgoMse hotI hai, ve isa prakAra haiM-svadravya, svakSetra, svakAla, svabhAva, isa taraha apane catuSTayakI apekSA dravya astirUpa hai 1, paradravyAdi catuSTayakI apekSA nAstirUpa hai 2, eka kAlameM 'asti nAsti' kaha nahIM sakate, isa kAraNa vaha avaktavya hai 3, kramase vacanadvArA astinAstirUpa hai 4, tathA dravyameM syAt astyavaktavya cauthA bhaMga hai, kyoMki kisI eka prakAra svacatuSTayase astirUpa hotA huA bhI eka hI kAlameM svaparacatuSTayase vacanadvArA kahA

Page #312
24] pravacanasAraH 147 svapararUpAbhyAM yugapadvaktumazakyasya, svapararUpAbhyAM krameNa sato'satazca, svarUpasvapararUpayogapadyAbhyAM sato vaktumazakyasya ca, pararUpasvapararUpayogapadyAbhyAmasato vaktumazakyasya ca, svarUpapararUpasvapararUpayogapadhaiH sato'sato vaktumazakyasya cAnantadharmaNo dravyasyaikaikaM dharmamAzritya vivakSitAvivakSitavidhipratiSedhAbhyAmavatarantI saptabhaGgikaivakAravizrAntamazrAntasamuccAryamANasyAskArAmoghamantrapadena samastamapi vipratiSedhaviSamohamudasyati // 23 // atha nirdhAryamANatvenodAharaNIkRtasya jIvasya manuSyAdiparyAyANAM kriyAphalatvenAnyatvaM dyotayati eso tti tthi koI Na Natthi kiriyA shaavnnivttaa| kiriyA hi patthi aphalA dhammo jadi Nipphalo paramo // 24 // du paryAyeNa tu praznottararUpanayavibhAgena tu / kathaMbhUtena / keNa vi kenApi vivakSitena naigamAdinayarUpeNa aNNaM vA anyadvA saMyogabhaGgatrayarUpeNa / tatkathyate--syAdastyevAvaktavyaM svadravyAdicatuSTayena yugapatsvaparadravyAdicatuSTayena ca 5 / syAnnAstyevAvaktavyaM paradravyAdicatuSTayena yugapatsvaparadravyAdicatuSTayena ca 6 / syAdastinAstyevAvaktavyaM krameNa svaparadravyAdicatuSTayena yugapatsvaparadravyAdicatuSTayena ca 7 / pUrva pazcAstakAye syAdastItyAdipramANavAkyena pramANasaptabhaGgI vyAkhyAtA, atra tu syAdastyeva yadevakAragrahaNaM tanayasaptabhaGgIjJApanArthamiti bhAvArthaH / yathedaM saptabhaGgIvyAkhyAnaM zuddhAtmadravye darzitaM tathA yathAsaMbhavaM sarvapadArtheSu draSTavyamiti // 23 // evaM nayasaptabhaGgI vyAkhyAnagAthayASTamasthalaM gatam / evaM pUrvoktaprakAreNa prathamA namaskAragAthA, dravyaguNaparyAyakathanarUpeNa dvitIyA, svasamayaparasamayapratipAdanena tRtIyA, dravyasya sattAdilakSaNatrayasUcanarUpeNa caturthIti svatantragAthAcatuSTayena pIThikAsthalam / tadanantaramavAntarasattAkathanarUpeNa prathamA, mahAsattArUpeNa dvitIyA, yathA dravyaM svabhAvasiddhaM tathA sattAguNo'pIti kathanarUpeNa tRtIyA, utpAdavyayadhrauvyatve'pi sattaiva dravyaM bhavatIti kathanena caturthIti gAthAcatuSTayena sttaalkssnnvivrnnmukhytaa| tadanantaramutpAdavyayadhrauvyalakSaNavivaraNamukhyatvena gAthAtrayaM, tadanantaraM dravyaparyAyakathanena guNaparyAyakathanena nahIM jAtA 5, aura kathaMcit prakAra paracatuSTayase nAstirUpa huA bhI eka hI samaya svaparacatuSTayakara vacanagocara na honese syAnnAstyavaktavya hai 6, aura kisI eka prakAra svarUpase astirUpa-pararUpase nAstirUpa hotA huA bhI eka hI samayameM svapararUpakara vacanase kaha nahIM sakate, isa kAraNa syAdastinAstyavaktavya bhaMgarUpa hai 7 // isa prakAra anaMtaguNAtmaka dravya saptabhaMgase siddha huA / vidhiniSedhakI mukhyatA-gauNatA karake yaha saptabhaMgI vANI 'syAt' padarUpa satyamaMtrase ekAMtarUpa khoTe nayarUpI viSa-mohako dUra karatI hai // 23 // Age jIvake jo ye asadbhUta manuSyAdi paryAya dikhalAye haiM, ve moha-kriyAke phala haiM, isa kAraNa vastu svabhAvase judA haiM, aisA dikhalAte haiM-[eSaH] yaha paryAya TaMkotkIrNa avinAzI hai, [iti] aisA [kazcit ] nara nArakAdi paryAyoMmeM koI bhI paryAya [nAsti] nahIM hai / aura [svabhAvanivRttA] rAgAdi azuddha pariNatirUpa vibhAva svabhAvakara utpanna

Page #313
148 kundakundaviracitaH [a0 2, gA0 24eSa iti nAsti kazcinna nAsti kriyA svbhaavnirvRttaa| kriyA hi nAstyaphalA dharmoM yadi niHphalaH paramaH // 24 // iha hi saMsAriNo jIvasyAnAdikarmapudgalopAdhisaMnidhipratyayapravartamAnapratikSaNavivartanasya kriyA kila svabhAvanivRttavAsti / tatastasya manuSyAdiparyAyeSu ca na kazcanApyeSa eveti TaGkokIrNo'sti, teSAM pUrvapUrvopamardapravRttakriyAphalatvenottarottaropamadhamAnakhAt phalamabhilaSyeta vA mohasaMvalanAvilayanAt kriyaayaaH| kriyA hi tAvacetanasya pUrvottaradazAviziSTacaitanyapariNAca gAthAdvayaM, tatazca dravyasyAstitvasthApanArUpeNa prathamA, pRthaktvalakSaNasyAtadbhAvAbhidhAnatvalakSaNasya ca kathanarUpeNa dvitIyA, saMjJAlakSaNaprayojanAdibhedarUpasyAtadbhAvasya vivaraNarUpeNa tRtIyA, tasyaiva dRDhIkaraNArthaM caturthIti gAthAcatuSTayena sattAdravyayorabhedaviSaye yuktikathanamukhyatA / tadanantaraM sattAdravyayorguNaguNikathanena prathamA, guNaparyAyANAM dravyeNa sahAbhedakathanena dvitIyA ceti svatantragAthAdvayam / tadanantaraM dravyasya sadutpAdAsadutpAdayoH sAmAnyavyAkhyAnena vizeSavyAkhyAnena ca gAthAcatuSTayaM, tatazca saptabhaGgIkathanena gAthaikA ceti samudAyena caturviMzatigAthAbhiraSTabhiH sthalaiH sAmAnyajJeyavyAkhyAnamadhye sAmAnyadravyaprarUpaNaM samAptam / ataH paraM tatraiva sAmAnyadravyanirNayamadhye sAmAnyabhedabhAvanAmukhyatvenaikAdazagAthAparyantaM vyAkhyAnaM karoti / tatra krameNa paJca sthAnAni bhavanti / prathamastAvadvArtikavyAkhyAnAbhiprAyeNa sAMkhyaikAntanirAkaraNa, athavA zuddhanizcayanayena karmaphalaM bhavati, na ca zuddhAtmasvarUpamiti tasyaivAdhikArasUtrasya vivaraNArtha 'kamma NAmasamakkhaM' ityAdi pAThakrameNa gAthAcatuSTayaM, tataH paraM rAgAdipariNAma eva dravyakarmakAraNatvAdbhAvakarma bhaNyata iti pariNAmamukhyatvena 'AdA kammamalimaso' ityAdisUtradvayaM, tadanantaraM karmaphalacetanA karmacetanA jJAnacetaneti trividhacetanApratipAdanarUpeNa 'pariNamadi cedaNAe' ityAdisUtradvayaM, tadanantaraM zuddhAtmabhedabhAvanAphalaM kathayan san 'kattA karaNaM' ityAyekasUtreNopasaMharati / evaM bhedabhAvanAdhikAre sthalapaJcakena samudAyapAtanikA / tadyathA--atha narakAdiparyAyAH karmAdhInatvena vinazvaratvAditi zuddhanizcayanayena jIvasvarUpaM na bhavatIti bhedabhAvanAM kathayati--eso tti Natthi koI TaGkotkIrNajJAyakaikasvabhAvaparamAtmadravyavatsaMsAre manuSyAdiparyAyeSu madhye sarvadaivaika ekarUpa eva nityaH ko'pi nAsti / tarhi manuSyAdiparyAyanivartikA saMsArakriyA huI jo [kriyA] jIvakI azuddha kartavyatA [nAsti na] vaha nahIM hai, aisA bhI nahIM, arthAt kriyA to avazya hai| [ yadi] jo [paramaH dharmaH] utkRSTa vItarAga bhAva [niSphalaH] nara nArakAdi paryAyarUpa phalakarake rahita hai, to [hi] nizcayase [kriyA rAgAdi paraNamanarUpa kriyA [aphalA phala rahita [nAsti] nahIM hai, arthAt kriyA phalavatI hai| bhAvArtha-saMsArameM koI paryAya nitya nahIM hai| yahA~ koI yaha kahe, ki nara nArakAdi paryAya nitya nahIM mAnoge, to rAgAdi pariNatirUpa kriyA bhI nahIM ho sakatI ? aisA kahanA ThIka nahIM haiM, kyoMki AtmA anAdi kAlase pudgalakarmake nimittase nAnArUpa paraNamana karatA hai, isa kAraNa rAgAdi pariNatirUpa kriyA hai / usI kriyAke phala nara nArakAdi paryAya haiM, tathA pUrva paryAya Ageko paryAyase vinAzIka haiN| jaise snigdha rUkhe guNoMkara pariNata huI paramANu

Page #314
25 ] pravacanasAraH 149 mAtmikA / sA punaraNoraNvantarasaMgatasya pariNatirivAtmano mohasaMvalitasya dvayaNuka kAryasyeva manuSyAdikAryasya niSpAdakatvAtsaphalaiva / saiva mohasaMvalanavilayane punaraNorucchinnANvantarasaMgamasya pariNatiriva dvyaNukakAryasyeva manuSyAdikAryasyAniSpAdakatvAt paramadravyasvabhAvabhUtatayA paramadharmAkhyA bhavatyaphalaiva // 24 // atha manuSyAdiparyAyANAM jIvasya kriyAphalatvaM vyanakti kammaM NAmasamakkhaM sabhAvamadha appaNo sahAveNa / abhibhUya paraM tiriyaM NeraiyaM vA suraM kuNadi // 25 // sApi na bhaviSyati / Na Natthi kiriyA na nAsti kriyA midhyAtvarAgAdipariNatiH saMsAraH karmeti yAvat iti paryAyanAmacatuSTayarUpA kriyAstyeva / sA ca kathaMbhUtA / sabhAvaNivvattA zuddhAtmasvabhAvAdviparItApi naranArakAdivibhAvaparyAyasvabhAvena nirvRttA / tarhi kiM niSphalA bhaviSyati / kiriyA hi Natthi aphalA kriyA hi nAstyaphalA sA mithyAtvarAgAdipariNatirUpA kriyA yadyapyanantasukhAdiguNAtmakamokSakAryaM prati niSphalA tathApi nAnAduHkhadAyaka svakIya kArya bhUtamanuSyAdiparyAyanirvartakatvAtsaphaleti manuSyAdiparyAyaniSpattirevAsyAH phalam / kathaM jJAyata iti cet / dhammo jadi NiSphalo paramo dharmo yadi niSphalaH paramaH nIrAgaparamAtmopalambhapariNatirUpaH AgamabhASayA paramayathAkhyAtacAritrarUpo vA yo'sau paramo dharmaH, sa kevalajJAnAdyanantacatuSTayavyaktirUpasya kAryasamaya sArasyotpAdakatvAtsaphalospi naranArakAdiparyAyakAraNabhUtaM jJAnAvaraNAdikarmabandhaM notpAdayati, tataH kAraNAnniSphalaH / tato jJAyate naranArakAdisaMsArakAryaM mithyAtvarAgAdikriyAyAH phalamiti / athavAsya sUtrasya dvitIyavyAkhyAnaM kriyate - yathA zuddhanayena rAgAdivibhAvena pariNamatyayaM jIvastathaivAzuddhanayenApi na pariNamatIti yaduktaM sAMkhyena tannirAkRtam / kathamiti cet / azuddhanayena mithyAtvarAgAdivibhAvapariNatajIvAnAM naranArakAdiparyAyapariNatidarzanAditi / evaM prathamasthale sUtragAthA gatA // 24 // atha manuSyAdiparyAyAH karmajanitA iti vizeSeNa vyaktIkaroti -- kammaM karmarahitaparamAtmano vilakSaNaM karma kartR / kiMviziSTam / NAmasamakkhaM nirnAmanirgotramuktAtmano viparItaM nAmeti 1 oMkI kriyA dvayaNukAdi skaMdharUpa kAryako utpanna karatI hai, usI prakAra mohase milI huI AtmAkI kriyA avazya hI manuSyAdi paryAyoMko utpanna karatI hai, isa kAraNa kriyA phalavatI samajhanA cAhiye / dUsarA pramANa phalavatI kriyA honemeM yaha hai, ki vItarAgabhAva naranArakAdi paryAyarUpa phalarahita hai, to Uparase yaha bAta siddha hI hai, ki rAgAdi pariNatirUpa kriyA nara nArakAdi paryAyarUpa phalavAlI hai / jaise baMdhayogya-snigdharUkSa-bhAvarahita paramANu dvayaNukAdi baMdhako nahIM utpanna kara sakate, usI taraha parama vItarAgabhAva manuSyAdi paryAyoMko kAraNa nahIM hai / isaliye yaha sArAMza nikalA, ki mohase milI huI kriyA saMsArakA kAraNa hai | moha rahita kriyA vastukA svabhAva hai, vahI paramadharmarUpa hai, tathA saMsArakA nAza isI kiyA hotA hai // 24 // Age jIvake manuSyAdi paryAya kiyAke phala haiM, aisA dikhAte haiM[ atha] isake bAda jo [ nAmasamAkhyaM ] nAmakarma saMjJAvAlA [ karma ] nara nArakAdirUpa nAmakarma hai, 1 -

Page #315
150 kundakundaviracitaH [a0 2, gA0 26karma nAmasamAkhyaM svabhAvamathAtmanaH svabhAvena / abhibhUya naraM tiryaJcaM nairayikaM vA suraM karoti // 25 // kriyA khalvAtmanA prApyatvAtkarma, tannimittaprAptapariNAmaH pudgalo'pi karma, tatkAryabhUtA manuSyAdiparyAyA jIvasya kriyAyA mUlakAraNabhUtAyAH pravRttatvAt kriyAphalameva syuH / kriyA'bhAve pudgalAnAM karmatvAbhAvAttatkAryabhUtAnAM teSAmabhAvAt / atha kathaM te karmaNaH kAryabhAvamAyAnti, karmasvabhAvena jIvasvabhAvamabhibhUya kriyamANatvAt tu pradIpavat / tathAhi-yathA khalu jyotiHsvabhAvena tailasvabhAvamabhibhUya kriyamANaH pradIpo jyotiHkArya tathA karmasvabhAvena jIvakhabhAvamabhibhUya kriyamANA manuSyAdiparyAyAH karmakAryam // 25 // __ atha kuto manuSyAdiparyAyeSu jIvasya svabhAvAbhibhavo bhavatIti nirdhArayati NaraNArayatiriyasurA jIvA khalu nnaamkmmnnivvttaa| Na hi te laddhasahAvA pariNamamANA skmmaanni.|| 26 // samyagAkhyA saMjJA yasya tadbhavati nAmasamAkhyaM nAmakarmetyarthaH / sabhAvaM zuddhabuddhakaparamAtmasvabhAvaM aha atha appaNo sahAveNa AtmIyena jJAnAvaraNAdisvakIyasvabhAvena karaNabhUtena abhibhUya tiraskRtya pracchAdya taM pUrvoktamAtmasvabhAvam / pazcAmki karoti / NaraM tiriyaM NeraiyaM vA muraM kuNadi naratiryagnArakasurarUpaM karotIti / ayamatrArthaH yathAgniH kartA tailasvabhAvaM karmatApannamabhibhUya tiraskRtya bAMdhAreNa dIpazikhArUpeNa pariNamayati, tathA karmAgniH kartA tailasthAnIyaM zuddhAtmasvabhAvaM tiraskRtya vartisthAnIyazarIrAdhAreNa dIpazikhAsthAnIyanaranArakAdiparyAyarUpeNa pariNamayati / tato jJAyate manuSyAdiparyAyAH nizcayanayena karmajanitA iti // 25 // atha naranArakAdiparyAyeSu kathaM jIvasya svabhAvAbhibhavo jAtastatra kiM jIvAbhAva iti prazne pratyuttaraM vaha [svabhAvena ] apane nara nArakAdi gatirUpa pariNamana svabhAvase [AtmanaH] jIvake [svabhAvaM] zuddha niSkriya pariNAmako [abhibhUya ] AcchAdita karake jIvako [naraM] manuSya [tiyacaM] tiryaca [nairayikaM] nArakI [vA] athavA [suraM] deva [karoti] ina cAroM gatiyoMrUpa karatA hai| bhAvArtha-rAgAdi pariNatirUpa kriyA AtmAse hotI hai, isaliye isa kriyAkA nAma 'bhAvakarma' hai / usake nimittako pAkara pudgala dravya karmarUpa pariNamana karatA hai, isa kAraNa pudgalako bhI karma kahate haiN| usa karmake phala manuSyAdi paryAya haiN| vAstavameM dekhA jAya, to jIvakI jo rAgAdirUpa kriyA hai, usIkI mukhyatAse ina manuSyAdi paryAyoM kI pravRtti hotI hai, isI liye ye paryAya kriyAke phala kahe gaye haiN| yadi rAgAdi kriyA na ho, to pudgala karmarUpa pariNamana nahIM kara sakatA, karmarUpa pariNamana na honese nara nArakAdi paryAya bhI nahIM ho sakate / jaise dIpaka agnisvabhAvase tela svabhAvako dUra karake prakAzarUpa kArya karatA hai, usI prakAra jJAnAvaraNAdi karma jIva-svabhAvako ghAtakara manuSyAdi paryAyarUpa nAnA prakArake kAryako karatA hai // 25 // Age nizcayase manuSyAdi paryAyoMmeM jIvake svabhAvakA nAza kadApi nahIM hotA, aisA dikhAte haiM- [naranArakatiryaksurAH] manuSya, nArakI, tiryaMca aura deva [jIvAH]

Page #316
27 ] pravacanasAraH naranArakatiryaksurA jIvAH khalu nAmakarmanirvRttAH / na hi te labdhasvabhAvAH pariNamamAnAH svakarmANi // 26 // amI manuSyAdayaH paryAyA nAmakarmanirvRttAH santi tAvat / na punaretAvatApi tatra jIvasya svabhAvAbhibhavo'sti / yathA kanakabaddhamANikyakaGkaNeSu mANikyasya / yattatra naiva jIvasvabhAvasupalabhate tat svakarmapariNamanAt payaHpUravat / yathA khalu payaHpUraH pradezasvAdAbhyAM picumandacandanAdivanarAjIM pariNamanna dravyatvasvAdutvasvabhAvamupalabhate, tathAtmApi pradezabhAvAbhyAM karmapariNamanAnA mUrtatkhaniruparAgavizuddhimattvasvabhAvamupalabhate // 26 // atha jIvasya dravyatvenAvasthitatve'pi paryAyairanavasthitatvaM dyotayatijAyadi Neva Na Nassadi khaNa maMgasamubbhave jaNe koI / jo hi bhavo so vilao saMbhavavilaya tti te NANA // 27 // dadAti--NaraNArayatiriyasurA jIdhA naranArakatiryak suranAmAno jIvAH santi tAvat / khalu sphuTam / kathaMbhUtAH / NAmakammaNivvattA naranArakAdisvakIya nAmakarmaNA nirvRttAH Na hi te laddhasahAvA kiMtu yathA mANikyabaddhasuvarNakaGkaNeSu mANikyasya hi mukhyatA nAsti, tathA te jIvAzcidAnandaikazuddhAtmasvabhAvamalabhamAnAH santo labdhasvabhAvA na bhavanti, tena kAraNena svabhAvAbhibhavo bhaNyate, na ca jIvAbhAvaH / kathaMbhUtAH santo labdhasvabhAvA na bhavanti / pariNamamANA sammANi svakIyodayAgatakarmANi sukhaduHkharUpeNa pariNamamAnA iti / ayamatrArthaH yathA vRkSasecanaviSaye jalapravAhazvandanAdivanarAjirUpeNa pariNataH sansvakIyakomalazItalanirmalasvabhAvaM na labhate, tathAyaM jIvo'pi vRkSasthAnIyakarmodayapariNataH sanparamAhlAdaikalakSaNasukhAmRtAsyAdanairmalyAdisvakIyaguNasamUhaM na labhata iti // 26 // atha jIvasya dravyeNa nityatve'pi paryAyeNa vinazvaratvaM darzayati- jAyadi Neva Na Nassadi jAyate naiva na nazyati dravyArthikanayena / ka / isa prakAra cAra gatiyoMsvarUpa jIva [ khalu ] nizcayase [nAmakarmanirvRttAH ] nAmakarmase race gaye haiM, [hi ] isI kAraNa se [te] ve jIva [svakarmANi ] apane apane upArjita karmoMrUpa [pariNamamAnAH ] paraNamana karate hue [ labdhasvabhAvA na ] cidAnaMda svabhAvako nahIM prApta hote / bhAvArthaye manuSyAdi paryAya nAmakarmase utpanna hote haiM, paraMtu inase jIvake svabhAvakA nAza nahIM hotA / jaisesonemeM jar3A huA mANika ratnakA nAza nahIM hotA hai, usI prakAra jIvakA bhI nAza nahIM hotA / kiMtu paryAyoMmeM apane apane karmoMke pariNamanase yaha jIva apane cidAnaMda zuddha svabhAvako nahIM pAtA hai / jaise jalakA pravAha vanameM apane pradezoM aura svAdase nIma caMdanAdi vRkSarUpa hoke pariNamana karatA hai, vahA~para vaha jala apane dravyasvabhAva aura svAda svabhAvako nahIM pAtA, usI prakAra yaha AtmA bhI jaba apane pradeza aura bhAvoMse karmarUpa hoke pariNamatA hai, taba yahI amUrtitva aura vItarAga cidAnaMda svabhAvako nahIM pAtA / isaliye yaha siddha huA, ki yaha jIva pariNamanake doSase anekarUpa ho jAtA hai, lekina usake svabhAvakA nAza nahIM hotA // 26 // Age jIva yadyapi dravyapanese eka avasthArUpa hai, 151

Page #317
152 kundakundaviracitaH [a0 2, gA0 27jAyate naiva na nazyati kSaNabhaGgasamudbhave jane kazcit / / yo hi bhavaH sa vilayaH saMbhavavilayAviti tau nAnA // 27 // .. - iha tAvanna kazcijjAyate na mriyate ca / atha ca manuSyadevatiryaGnArakAtmako.jIvalokaH prtikssnnprinnaamilaadutsNgitkssnnbhnggotpaadH| na ca vimatiSiddhametat , saMbhavavilayayorekakhanAnAkhAbhyAm / yadA khalu bhaGgotpAdayorekalaM tadA pUrvapakSaH, yadA tu nAnAvaM tdottrH| tathAhiyathA ya eva ghaTastadeva kuNDamityukte ghaTakuNDasvarUpayorekakhAsaMbhavAttadubhayAdhArabhUtA mRttikA saMbhavati, tathA ya eva saMbhavaH sa eva vilaya ityukte saMbhavavilayasvarUpayorekalAsaMbhavAttadubhayAdhArabhUtaM dhrauvyaM saMbhavati / tato devAMdiparyAye saMbhavati manuSyAdiparyAye vilIyamAne ca ya eva saMbhavaH sa eva vilaya iti kRkhA tadubhayAdhArabhUtaM dhrauvyavajjIvadravyaM saMbhAvyata eva / tataH sarvadA khaNabhaMgasamubbhave jaNe koI kSaNabhaGgasamudbhave jane ko'pi / kSaNaM kSaNaM prati bhaGgasamudbhavo yatra saMbhavati kSaNabhaGgasamudbhavastasminkSaNabhaGgasamudbhave vinazvare paryAyArthikanayena jane loke jagati kazcidapi, tasmAnnaiva jAyate na cotpadyata iti hetuM vadati jo hi bhavo so vilo dravyArthikanayena yo hi bhavaH sa eva vilayo yataH kAraNAt / tathAhi muktAtmanAM ya eva sakalavimalakevalajJAnAdirUpeNa mokSaparyAyeNa bhava utpAdaH sa eva nizcayaratnatrayAtmakanizcayamokSamArgaparyAyeNa vilayo vinAzastau ca mokSaparyAyamokSamArgaparyAyau kAryakAraNarUpeNa bhinnau, tadubhayAdhArabhUtaM yatparamAtmadravyaM tadeva mRtpiNDaghaTAdhArabhUtamRttikAdravyavat manuSyato bhI paryAyoMse anavasthita (nAnArUpa) hai, aisA pragaTa karate haiM-[kSaNabhaGgasamudbhave] samaya samaya vinAza honevAle [jane] isa jIvalokameM [kazcita] koI bhI jIva | naiva jAyate na to utpanna hotA hai, [na nazyati] aura na naSTa hotA hai / [yaH] jo dravya [hi] nizcayase [bhavaH] utpattirUpa hai, [sa] vahI vastu [vilayaH] nAzarUpa hai / [iti] isaliye [tau] ve [saMbhavavilayo] utpAda aura nAza ye donoM paryAya [nAnA] bheda liye hue haiN| bhAvArtha-isa vinAzIka saMsArameM jo dravyadRSTi se dekhA jAya, to na to koI vastu utpanna hotI hai, aura na vinAzako prApta hotI hai, isa kAraNa dravyArthikanayase utpAda aura vyaya ina donoM avasthAoMmeM dravya eka nitya hI hai, paryAyArthikanayako apekSA utpAda, vyaya judA judA haiM / isa taraha utpAda aura vyayameM ekatA aura anekatA ye do bheda hote haiN| jo dravyatvakara dekhA jAya, to ekatA hai, aura paryAyArthikase anekatA dekhane meM AtI hai| yahI dRSTAMtase dikhAte haiM--jaise jo ghar3A hai, vahI kUr3A hai, aisA kahanese ghar3e aura kUr3emeM ekatA nahIM hosakatI, isa kAraNa una do svarUpoMkA AdhAra miTTIkI jo apekSA lI jAve, to ekatA ho sakatI hai, usI prakAra utpAda, vyayameM bhI dravyapanese donoMkA AdhAra dhrauvya dravya AtA hai| isaliye jIvake devAdi paryAyake utpAda honepara aura manuSyAdi paryAyake vinAza honepara jo utpanna hotA hai, vahI vinAza pAtA hai, ina dono avasthAoMkA AdhAra dhrauvya jIvadravya hI siddha hotA hai / isa kAraNa jIva dravya hamezA dravyapanese TaMkotkIrNa rahatA hai / isa taraha saba avasthAoMmeM ekatA siddha huI / aba bheda dikhAte

Page #318
28] pravacanasAraH 153 dravyatvena jiivssttkotkiirnno'vtisstthte| api ca yathA'nyo ghaTo'nyatkuNDamityukte tadubhayAdhArabhUtAyA mRttikAyA anyakhAsaMbhavAt ghaTakuNDasvarUpe saMbhavataH, tathAnyaH saMbhavo'nyo vilaya ityukte tadubhayAdhArabhUtasya dhrauvyAsyAnyakhAsaMbhavAtsaMbhavavilayasvarUpe sNbhvtH| tato devAdiparyAye saMbhavati manuSyAdiparyAye vilIyamAne cAnyaH saMbhavo'nyo vilaya iti kRkhA saMbhavavilayavantau devAdimanuSyAdiparyAyau saMbhAvyete / tataH pratikSaNaM paryAyIMvo'navasthitaH // 27 // atha jIvasyAnavasthitakhahetumuddayotayati tamhA du Natthi koI sahAvasamavaDhido tti saMsAre / saMsAro puNa kiriyA saMsaramANassa dvvassa // 28 // tasmAttu nAsti kazcit svabhAvasamavasthita iti saMsAre / saMsAraH punaH kriyA saMsArato dravyasya // 28 // __ yataH khalu jIvo dravyakhenAvasthito'pi paryAyairanavasthitaH, tataH pratIyate na kazcidapi saMsAre svabhAvenAvasthita iti / yaccAtrAnavasthitavaM tatra saMsAra eva hetuH / tasya manuSyAdiparyAyadevaparyAyAdhArabhUtasaMsArijIvadravyavadvA / kSagabhaGgasamudbhave hetuH kathyate / saMbhavavilaya tti te NANA saMbhavavilayau dvAviti tau nAnA bhinnau yataH kAraNAttataH paryAyArthikanayena bhaGgotpAdau / tathAhi-ya eva pUrvoktamokSaparyAyasyotpAdo mokSamArgaparyAyasya vinAzastAveva bhinnau na ca tadAdhArabhUtaparamAtmadravyamiti / tato jJAyate dravyArthikanayena nityatve'pi paryAyarUpeNa, vinAzo'stIti // 27 // atha vinazvaratve kAraNamupanyasyati, athavA prathamasthale'dhikArasUtreNa manuSyAdiparyAyANAM karmajanitatvena yadvinazvaratvaM sUcitaM tadeva gAthAtrayeNa vizeSeNa vyAkhyAtamidAnIM tasyopasaMhAramAha-tamhA du Natthi koI sahAvasamavadvido tti tasmAnnAsti kazcitsvabhAvasamavasthita iti / yasmAtpUrvoktaprakAreNa manuSyAdiparyAyANAM vinazvaratvavyAkhyAnaM kRtaM tasmAdeva jJAyate paramAnandaikalakSaNaparamacaitanyacamatkArapariNatazuddhAtmasvabhAvavadavasthito nityaH ko'pi haiM jaise ghar3A anya hai, aura kUr3A anya hI hai, aisA kahanepara jo una donoMkA AdhAra mRttikAkI apekSA leM, to bheda ho nahIM sakatA, isaliye yahA~ ghaTa-kuMDa paryAyoMke bhedase hI bheda ho sakatA hai, usI prakAra anya hI utpanna hotA hai, aura dUsarA hI nAzako pAtA hai, aisA kahanepara yadi ina donoMkA AdhAra dravya liyA jAya, to bheda banatA hI nahIM hai, isa kAraNa utpAda aura vyaya paryAyake bhedase hI bheda hotA hai / isaliye devAdi paryAyoMke utpanna honepara aura manuSyAdi paryAyoMke vinAza honese anya hI utpanna hotA hai, aura dUsarA hI vinAza pAtA hai, aisA bheda deva manuSyAdi paryAyoMse kahA jAtA hai / isase yaha siddha huA, ki samaya samayameM paryAyoMse hI jIva anavasthita-asthira hai // 27 // Age jIvake athira bhAva dikhalAte haiM-[tasmAt tu] isa pUrvokta rItise [saMsAre] saMsArameM [kazcit ] koI bhI vastu [svabhAvasamavasthitaH] svabhAvase thira hai, [iti] aisA [nAsti] nahIM hai, [punaH] aura jo [saMsarato dravyasya] cAroM gatiyoMmeM bhaTakanevAle jIvadravyakI[kriyA anya anya avasthArUpa prava. 20

Page #319
154 kundakundaviracitaH [a0 2, gA0 29paryAyAtmakakhAt svarUpeNaiva tathAvidhavAt / atha yastu pariNamamAnasya dravyasya pUrvottaradazAparityAgopAdAnAtmakaH kriyAkhyaH pariNAmastatsaMsArasya svarUpam // 28 // atha pariNAmAtmake saMsAre kutaH pudgalazleSo yena tasya manuSyAdiparyAyAtmakatvamityatra samAdhAnamupavarNayati AdA kammamalimaso pariNAmaM lahadi kammasaMjuttaM / tatto silisadi kammaM tamhA kammaM tu pariNAmo // 29 // AtmA karmamalImasaH pariNAmaM labhate karmasaMyuktam / tataH zliSyati karma tasmAt karma tu pariNAmaH // 29 // yo hi nAma saMsAranAmAyamAtmanastathAvidhaH pariNAmaH sa eva dravyakarmazleSahetuH / atha tathAvidhapariNAmasyApi ko hetuH, dravyakarma hetuH tasya, dravyakarmasaMyuktalenevopalambhAt / evaM stiitretraashrydossH| na hi / anAdiprasiddhadravyakarmAbhisaMbaddhasyAtmanaH prAktanadravyakarmaNastatra nAsti / ka / saMsAre nissaMsArazuddhAtmano viparIte saMsAre / saMsArasvarUpaM kathayati-saMsAro puNa kiriyA saMsAraH punaH kriyA niSkriyanirvikalpazuddhAtmapariNatervisadRzA manuSyAdivibhAvaparyAyapariNatirUpA kriyA saMsArasvarUpam / sA ca kasya bhavati / saMsaramANassa jIvassa vizuddhajJAnadarzanasvabhAvamuktAtmano vilakSaNasya saMsarataH paribhramataH saMsArijIvasyeti / tataH sthitaM manuSyAdiparyAyAtmakaH saMsAra eva vinazvaratve kAraNamiti // 28 // evaM zuddhAtmano bhinnAnAM karmajanitamanuSyAdiparyAyANAM vinazvaratvakathanamukhyatayA gAthAcatuSTayena dvitIyasthalaM gatam / atha saMsArasya kAraNaM jJAnAvaraNAdi dravyakarma tasya tu kAraNaM mithyAtvarAgAdipariNAma ityAvedayati-AdA nidoSiparamAtmA nizcalena zuddhabudghakasvabhAvo'pi vyavahArepariNati hai, vahI [saMsAraH] saMsAra hai| bhAvArtha-yaha jIva dravyapanese yadyapi TaMkotkIrNa thirarUpa hai, to bhI paryAyoMse athira hai, isaliye saMsArameM, manuSyAdirUpa koI bhI paryAya avinAzI nahIM hai, svabhAva hIse saba athirarUpa haiM, aura cAroM gatiyoMmeM bhramaNa karate hue jIvakA pUrva avasthAko tyAgake AgekI avasthAkA jo grahaNa karanA hai, vahI saMsArakA svarUpa hai // 28 // Age kahate haiM, ki azuddha pariNatirUpa saMsArameM pudgalakA saMbaMdha kisa taraha huA ? jisase ki manuSyAdi paryAya hote haiM-[AtmA] yaha jIva [karmamalImasaH] pudgalakarmoMse anAdikAlase malina huA [karmasaMyuktaM] mithyAtva rAgAdirUpa karma sahita [pariNAmaM] azuddha vibhAva (vikAra) rUpa pariNAmako [labhate] pAtA hai, [tataH] aura usa rAgAdirUpa vibhAva pariNAmase [karma] pudgalIka dravyakarma [zliSyati] jIvake pradezoMmeM Akara baMdhako prApta hotA hai / [tu] aura [tasmAt ] isI kAraNase [pariNAmaH] rAgAdi vibhAva pariNAma [karma] pudgalIka-baMdhako kAraNarUpa bhAvakarma hai| bhAvArtha-jo AtmAke rAgAdirUpa azuddha pariNAma haiM, ve dravya karmabaMdhake kAraNa haiM, aura rAgAdi vibhAvapariNAmakA kAraNa dravyakarma hai, kyoMki dravyakarmake udaya honese bhAvakarma hotA hai / yahA~para koI yaha prazna kare, ki aisA honese itaretarAzraya doSa

Page #320
155 30] pravacanasAraH hetutvenopAdAnAt / evaM kAryakAraNabhUtanavapurANadravyakarmavAdAtmanastathAvidhapariNAmo dravyakarmaiva / tathAtmA cAtmapariNAmakartRvAdravyakarmakartApyupacArAt // 29 // atha paramArthAdAtmano dravyakarmAkartRkhamuddyotayati pariNAmo sayamAdA sA puNa kiriya tti hodi jiivmyaa| kiriyA kamma tti madA tamhA kammassa Na du kttaa||30|| pariNAmaH svayamAtmA sA punaH kriyeti bhavati jiivmyii| kriyA karmeti matA tasmAtkarmaNo na tu kartA // 30 // AtmapariNAmo hi tAvatsvayamAtmaiva, pariNAminaH pariNAmasvarUpakartRkhena pariNAmAdananyakhAt / yazca tasya tathAvidhaH pariNAmaH sA jIvamayyeva kriyA, sarvadravyANAM pariNAmalakSaNaNAnAdikarmabandhavazAt kammamalimaso karmamalImaso bhavati / tathA bhavansan kiM karoti / pariNAmaM lahadi pariNAmaM labhate / kathaMbhUtam / kammasaMjuttaM karmarahitaparamAtmano visadRzakarmasaMyuktaM mithyAtvarAgAdivibhAvapariNAmaM tatto silisadi kammaM tataH pariNAmAt zliSyati badhnAti / kim / karma / yadi punarnirmalavivekajyotiHpariNAmena pariNamati tadA tu karma muJcati tamhA kammaM tu pariNAmo tasmAt karma tu pariNAmaH / yasmAdAgAdipariNAmena karma badhnAti, tasmAdrAgAdivikalparUpo bhAvakarmasthAnIyaH sarAgapariNAma eva karmakAraNatvAdupacAreNa karmeti bhaNyate / tataH sthitaM rAgAdipariNAmaH karmabandhakAraNamiti // 29 // athAtmA nizcayena svakIyapariNAmasyaiva kartA na ca dravyakarmaga iti pratipAdayati / athavA dvitIyapAtanikAzuddhapAriNAmikaparamabhAvagrAhakeNa zuddhanayena yathaivAkartA tathaivAzuddhanayenApi sAMkhyena taduktaM tanniSedhArthamAtmano bandhamokSasidvayartha kathaMcitpariNAmitvaM vyavasthApayatIti pAtanikAdvayaM manasi saMpradhArya sUtramidaM nirUpapayati-pariNAmo sayamAdA pariNAmaH svayamAtmA AtmapariNAmastAvadAtmaiva / kasmAtpariNAmapariNAAtA hai, kyoMki rAgAdi vibhAvapariNAmoMse dravyakarma aura dravyakarmase vibhAvapariNAma hote haiM ? isakA uttara isa prakAra hai, ki-yaha AtmA anAdikAlase dravyakarmokara ba~dhA huA hai, isa kAraNa pUrva baMdhe dravyakarma usa rAgAdi vibhAvapariNAmake kAraNa hote haiM, aura vibhAvapariNAma navIna dravyakarmake kAraNa hote haiM, isaliye eka dUsareke AzrayarUpa itaretarAzraya doSa nahIM ho sakatA / isa taraha navIna prAcIna karmakA bheda honese kArya kAraNabhAva siddha hotA hai| AtmA niyamase apane vibhAvarUpa rAgAdi bhAvakarmIkA kartA hai, aura vyavahArase dravyakarmoMkA bhI kartA kahA jAtA hai // 29 // Age nizcayanayase 'AtmA dravyakarmakA akartA he' yaha kahate haiM-[pariNAmaH] jo AtmAkA pariNAma hai, vaha [svayaM] Apa [AtmA] jIva hI hai, [punaH] aura [kriyA] vaha pariNAmarUpa kriyA [jIvamayI] jIvakara kI jAtI hai, isase jIvamayI [iti] aisI [bhavati] hotI hai, arthAt kahI jAtI hai / [kriyA] jo kriyA hai, vahI [karma iti] 'karma' aisI sajJAse [matA] mAnI gaI hai, [tasmAt isa kAraNa AtmA [karmaNaH] dravyakarmakA [na tu kartA] karanevAlA nahIM hai // bhAvArtha-pariNAmI apane pariNAmakA kartA hotA hai, kyoMki pariNAmI

Page #321
156 kundakundaviracitaH [a0 2, gA0 30kriyAyA AtmamayatvAbhyupagamAt / yA ca kriyA sA punarAtmanA svatantreNa prApyatvAtkarma | tatastasya paramArthAdAtmA AtmapariNAmAtmakasya bhAvakarmaNa eva kartA, na tu pudgalapariNAmAtmakasya dravyakarmaNaH / atha dravyakarmaNaH kaH karteti cet / pudgalapariNAmo hi tAvatsvayaM pudgala eva, pariNAminaH pariNAmasvarUpakartRlena pariNAmAdananyatvAt / yazca tasya tathAvidhaH pariNAmaH sA pudgalamayyeva kriyA, sarvadravyANAM pariNAmalakSaNakriyAyA AtmamayatvAbhyupagamAt / yA ca kriyA sA punaH pudgalena svatantreNa prApyatvAtkarma / tatastasya paramArthAt pudgalAtmA AtmapariNAmAtmakasya dravyakarmaNa eva kartA, na tvAtmapariNAmAtmakasya bhAvakarmaNaH / tata AtmAtmasvarUpeNa pariNamati na pudgalasvarUpeNa pariNamati // 30 // atha kiM tatsvarUpaM yenAtmA pariNamatIti tadAvedayati minostanmayatvAt / sA puNa kiriya tti hodi sA punaH kriyeti bhavati sa ca pariNAmaH kriyA pariNatiriti bhavati / kathaMbhUtA / jIvamayA jIvena nirvRttatvAjjIvamayI kiriyA kamma tti madA jIvana svatantreNa svAdhInena zuddhAzuddhopAdAnakAraNamUtena prApyatvAtsA kriyA karmeti matA saMmatA / karmazabdenAtra yadeva cidrUpaM jIvAdabhinnaM bhAvakarmasaMjJaM nizcayakarma tadeva grAhyam / tasyaiva kartA jIvaH tamhA kammassa Na du kattA tasmAd dravyakarmaNo na karteti / atraitadAyAti - yadyapi kathaMcit pariNAmitve sati jIvasya kartRtvaM jAtaM tathApi nizcayena svakIya pariNAmAnAmeva kartA pudgalakarmaNAM vyavahAreNeti / tatra tu yadA zuddhopAdAnakAraNarUpeNa zuddhopayogena pariNamati tadA mokSaM sAdhayati, azuddhopAdAnakAraNena tu bandhamiti / pudgalo'pi jIvavannizcayena svakIyapariNAmAnAmeva kartA jIvapariNAmAnAM vyavahAreNeti // 30 // evaM rAgAdipariNAmAH karmabandhakAraNaM aura pariNAmakA ApasameM bheda nahIM hai, isaliye jo jIvakA pariNAma hai, vaha jIva hI huA / aura jo pariNAma hai, vaha AtmAkI kriyA honese jIvamayI kriyA kahI jAtI hai, kyoMki jisa dravyakI jo pariNAmarUpa kriyA hai, usase dravya tanmaya hai, isa kAraNa jIva bhI tanmaya honese jIvamayI kriyA kahalAI / jo kriyA hai, vaha AtmAne svAdhIna hokara kI hai, isaliye usI kriyAko karma kahate haiM / isase yaha sArAMza nikalA ki AtmAke rAgAdi vibhAva pariNAma AtmAkI kriyA ( kArravAI ) hai, usa kriyAse jIva tanmaya ho jAtA hai, ye hI jIvake bhAvakarma haiM / isaliye nizcayase AtmA apane bhAvakarmoMkA kartA hai / jaba AtmA apane bhAvakarmoMkA kartA hai, taba to pudgala pariNAmarUpa dravyakarmakA kartA kabhI nahIM ho sakatA hai ? yadi koI aisA prazna kare, ki dravyakarmakA kartA kauna hai ? to usakA uttara yaha hai, ki pudgalakA jo pariNAma vaha pudgala hI hai, aura pariNAmI apane pariNAmoMkA kartA hai, pariNAma - pariNAmI eka hI haiM / jo pudgalapariNAma hai, vahI pudgalamayI kriyA hai, kyoMki saba dravyoMkI pariNAmarUpa kriyAko tanmayapanA siddha hai / jo kriyA hai, vaha karma hai| pudgalane bhI svAdhIna hokara kI hai| isase yaha bAta siddha huI, ki pudgala apane dravyakarmarUpa pariNAmoMkA kartA hai, paraMtu jIvake bhAvakarmarUpa pariNAmoMkA kartA nahIM hai / isa kAraNa pudgala Atma-svarUpa pariNamana nahIM karanese hI dravyakarmakA kartA nahIM ho sakatA // 30 // Age jisa

Page #322
32 ] pravacanasAraH pariNamadi cedaNAe AdA puNa cedaNA tidhAbhimadA / sA puNa NANe kamme phalammi vA kammaNo bhaNidA // 31 // pariNamati cetanayA AtmA punaH cetanA tridhaabhimtaa| sA punaH jJAne karmaNi phale vA karmaNo bhaNitA // 31 // yato hi nAma caitanyamAtmanaH svadharmavyApakalaM, tatazcetanaivAtmanaH svarUpaM tayA khallAtmA pariNamati / yaH kazcanApyAtmanaH pariNAmaH sa sarvo'pi cetanAM nAtivartata iti tAtparyam / cetanA punarjJAnakarmakarmaphalakhena tredhA / tatra jJAnapariNatirjJAnacetanA, karmapariNatiH karmacetanA, karmaphalapariNatiH karmaphalacetanA // 31 // atha jJAnakarmakarmaphalasvarUpamupavarNayati NANaM aTThaviyappo kammaM jIveNa jaM samAraddhaM / tamaNegavidhaM bhaNidaM phalaM ti sokkhaM va dukkhaM vA // 32 // jJAnamarthavikalpaH karma jIvena yatsamArabdham / tadanekavidhaM bhaNitaM phalamiti saukhyaM vA duHkhaM vA // 32 // teSAmeva kartA jIva itikathanamukhyatayA gAthAdvayena tRtIyasthalaM gatam / atha yena pariNAmenAtmA pariNamati taM pariNAmaM kathayati-pariNamadi cedaNAe AdA pariNamati cetanayA karaNabhUtayA / sa kaH / AtmA / yaH ko'pyAtmanaH zuddhAzuddhapariNAmaH sa sarvo'pi cetanAM na tyajati ityabhiprAyaH / puNa cedaNA tidhAbhimadA sA sA cetanA punastridhAbhimatA / kutra kutra / NANe jJAnaviSaye kamme karmaviSaye phalammi vA phale vA / kasya phale / kammaNo karmaNaH / bhaNidA bhaNitA kathiteti / jJAnapariNatiH jJAnacetanA agre vakSyamANA, karmapariNatiH karmacetanA, karmaphalapariNatiH karmaphalacetaneti bhAvArthaH // 31 // atha jJAnakarmakarmaphalarUpeNa tridhA cetanAM vizeSeNa vicArayati-NANaM aTThaviyappaM jJAnaM matyAdibhedenASTavikalpaM bhavati / athavA pAThAntaraM gANaM aTTaviyappo jJAnamarthavikalpaH tathAhyarthaH paramAtmAdipadArthaH anantajJAnasukhAdisvarUpa AtmA pariNamana karatA hai, usIko kahate haiM-[AtmA] jIva [cetanayA] cetanA svabhAvase [pariNamati] pariNamana karatA hai, [punaH] aura [sA cetanA] vaha caitanyapariNati [abhimatA] sarvajJadevakara mAnI huI [jJAne] jJAnapariNatimeM [karmaNi] karmapariNatimeM [karmaNaH phale] karmakI phala-pariNatimeM [vidhA] tIna tarahakI [ bhaNitA] kahI gaI hai| bhAvArtha-jIvakA svarUpa cetanA hai, isa kAraNa jIvake pariNAma bhI cetanAko chor3ate nahIM, isaliye jIva cetanabhAvoMse pariNamana karatA hai| vaha cetanA jJAnacetanA 1, karmacetanA 2, karmaphalacetanA 3, isa taraha tIna prakArakI jinendradevane kahI hai // 31 // Age isa tIna tarahakI cetanAkA svarUpa kahate haiM-[arthavikalpaH ] svaparakA bheda liye hue jIvAdika padArthoMko bheda sahita tadAkAra jAnanA, vaha [jJAnaM] jJAnabhAva hai, arthAt AtmAkA jJAnabhAvarUpa pariNamanA, use jJAnacetanA kahate haiM, aura [jIvena] AtmAne [yat samArabdhaM] apane

Page #323
158 kundakundaviracitaH [a0 2, gA0 32arthavikalpastAvat jJAnam / tatra kaH khalvarthaH, svaparavibhAgenAvasthitaM vizvaM, vikalpastadAkArAvabhAsanam / yastu mukurundahRdayAbhoga iva yugapadavabhAsamAnavaparAkArArthavikalpastad jJAnam / kriyamANamAtmanA karma, kriyamANaH khalvAtmanA pratikSaNaM tena tena bhAvena bhavatA yaH sadbhAvaH sa eva karmAtmanA prApyakhAt / tattvekavidhamapi dravyakarmopAdhisaMnidhisadbhAvAsadbhAvAbhyAmanekavidham / tasya karmaNo yaniSpAdyaM sukhaduHkhaM tatkarmaphalam / tatra yad dravyakarmopAdhisAMnidhyasadbhAvAtkarma tasya phalamanAkulakhalakSaNaM prakRtibhUtaM saukhyaM, yattu dravyakopAdhisAMnidhyAsadbhAvAtkarma tasya phalaM saukhyalakSaNAbhAvAdvikRtibhUtaM duHkham / evaM jJAnakarmakarmaphalasvarUpanizcayaH // 32 // atha jJAnakarmakarmaphalAnyAtmavena nizcinotirUpo'hamiti, rAgAdyAzravAstu matto bhinnA iti svaparAkArAvabhAsenAdarza ivArthaparicchittisamartho vikalpaH vikalpalakSaNamucyate / sa eva jJAnaM jJAnacetaneti / kammaM jIveNa jaM samAraddhaM karma jIvena yatsamArabdhaM buddhipUrvakamanovacanakAyavyApArarUpeNa jIvena yatsamyakartumArabdhaM tatkarma bhaNyate / saiva karmacetaneti tamaNegavidhaM bhaNidaM tacca karma zubhAzubhazuddhopayogabhedenAnekavidhaM trividhaM bhaNitamidAnI phalacetanA kathyate-phalaM ti sokkhaM va dukkhaM vA phalamiti sukhaM duHkhaM vA viSayAnurAgarUpaM yadazubhopayogalakSaNaM karma tasya phalamAkulatvotpAdakaM nArakAdiduHkhaM, yacca dharmAnurAgarUpaM zubhopayogalakSaNaM karma tasya phalaM cakravartyAdipaJcendriyabhogAnubhavarUpaM, taccAzuddhanizcayena sukhamapyAkulotpAdakatvAt zuddhanizcayena duHkhameva / yacca rAgAdivikalparahitazuddhopayogapariNatirUpaM karma tasya phalamanAkulatvotpAdakaM paramAnandaikarUpasukhAmRtamiti / evaM jJAnakarmakarmaphalacetanAsvarUpaM jJAtavyam // 32 // atha jJAnakarmakarmaphalAnyabhedanayenAtmaiva bhavatIti prajJApayatikartavyase samaya samayameM jo bhAva kiye haiM, [tatkarma yaha bhAvarUpa karma hai, [anekavidhaM] vaha zubhAdikake bhedase aneka prakAra hai, usIko karmacetanA kahate haiN| [vA] aura [saukhyaM] sukharUpa [vA] athavA [duHkhaM duHkharUpa [phalaM] usa karmakA phala hai [iti bhaNitaM] aisA jinendradevane kahA hai| bhAvArtha-jaise darpaNa tadAkArarUpa huA bheda sahita ghaTapaTAdi padArthoM ko pratibimbita karatA hai, usI prakAra jJAna eka hI kAlameM svapara padArthoMko pragaTa karatA hai / isa taraha jJAnabhAvarUpa AtmAke pariNamanako jJAnacetanA kahate haiM / jo samaya samayameM pudgalakarmake nimittase jaise jaise pariNAma karatA hai, una pariNAmoMko bhAvakarma athavA karmacetanA kahate haiN| vaha karma pudgalake nimittase hI zubha azubharUpa aneka bhedoMvAlA ho jAtA hai, aura zubha dravyakarmake saMbaMdhase jo AtmAke sAtAkA udaya honA, vaha anAkularUpa iMdriyAdhIna sukharUpa karmaphala hai, tathA jo azubha dravyakarmake saMbaMdhase asAtAkA udaya honA, vaha sukhabhAvase rahita vikArarUpa duHkhanAmA karmaphala hai / isa prakAra karmaphalake vedanerUpa jo AtmAkA pariNamana vaha karmaphala cetanA hai| aise jJAnacetanA 1 karmacetanA 2 karmaphalacetanA 3 ye tIna bheda cetanAke kahe gaye haiM / / 32 // Age jJAna-karma-karmaphala ye abheda nayase AtmA hI hai, aisA dikhalAte

Page #324
33 ] pravacanasAraH appA pariNAmappA pariNAmo NANakammaphalabhAvI / tamhA NANaM kamma phalaM ca AdA muNedvvo // 33 // AtmA pariNAmAtmA pariNAmo jnyaankrmphlbhaavii| tasmAt jJAnaM karma phalaM cAtmA mantavyaH // 33 // - AtmA hi tAvatpariNAmAtmaivaM, pariNAmaH svayamAtmeti svayamuktatAt / pariNAmastu cetanAtmakatvena jJAnaM karma karmaphalaM vA bhavituM zIlaH, tnmykhaacetnaayaaH| tato jJAnaM karma karmaphalaM cAtmaiva / evaM hi zuddhadravyanirUpaNAyAM paradravyasaMparkAsaMbhavAtparyAyANAM dravyAntaHpralayAca zuddhadravya evAtmAvatiSThate // 33 // athaivamAtmano jJeyatAmApanasyAzuddhakhanizcayAt jJAnatatvAsiddhau 'zuddhAtmatattvopalambho bhavatIti tamabhinandan dravyasAmAnyavarNanAmupasaMharatiappA pariNAmappA AtmA bhavati / kathaMbhUtaH / pariNAmAtmA pariNAmasvabhAvaH / kasmAditi cet 'pariNAmo sayamAdA' ini pUrva svayameva bhaNitatvAt / pariNAmaH kathyate pariNAmo NANakammaphalabhAvI pariNAmo bhavati / kiMviziSTaH / jJAnakarmaphalabhAvI jJAnakarmakarmaphalarUpeNa bhavituM zIla ityarthaH / tamhA tasmAdeva tasmAtkAraNAt / NANaM pUrvasUtroktA jJAnacetanA / kammaM tatraivoktalakSaNA krmcetnaa| phalaM ca pUrvoktalakSaNaphalacetanA ca / AdA muNedavo iyaM cetanA trividhApyabhedanayenAtmaiva mantavyo jJAtavya iti / etAvatA kimuktaM bhavati / trividhacetanApariNAmena pariNAmI sannAtmA kiM karoti / nizcayaratnatrayAtmakazuddhapariNAmena mokSaM sAdhayati, zubhAzubhAbhyAM punarbandhamapi // 33 // evaM trividhacetanAkathanamukhyatayA gAthAtrayeNa caturthasthalam / atha sAmAnyajJeyAdhikArasamAptau pUrvoktabhedabhAvanAyAH zuddhAtmaprAptirUpaM phalaM darzayati-kattA haiM- [AtmA] jIva [pariNAmAtmA] pariNAma svabhAvavAlA hai, [pariNAmaH] aura pariNAma [jJAnakarmaphalabhAvI] jJAnarUpa-karmarUpa-karmaphalarUpa honeko samartha hai| [tasmAt ] isa kAraNa [jJAnaM] jJAna [karma] karmapariNAma [ca] aura [phalaM] karmaphala pariNAma ye hI [AtmA] jIvasvarUpa [mantavyaH] jAnane cAhiye / bhAvArtha-AtmA pariNAma svabhAvavAlA sadAkAlase hai| vaha pariNAma jJAnapariNAma-karmapariNAma-karmaphalapariNAma, isa taraha tIna bheda sahita hai| pariNAma aura pariNAmImeM ekatA honese pariNAmase judA AtmA nahIM hai, isaliye abhedanayakI apekSAse tIna pariNAmorUpa AtmA hI hai / azuddha dravyake kathanakI apekSA to karmapariNAma aura karmaphalapariNAmase ekatA hai, phala tathA jaba zuddha dravyArthikanayakI apekSA lI jAve, taba AtmAke paradravyakA saMbaMdha honA, asaMbhava hai, isa kAraNa vahA~ azuddha pariNAmoMkA honA kaha nahIM skte| isI liye zuddha dravyake kathanameM zuddha paryAya bhI dravyake hI aMdara lIna ho jAte haiM, bhedabhAva nahIM rahatA, aura usa avasthAmeM zuddha dravya eka jJAyakamAtra huA sthita rahatA hai // 33 // Age isa jIvake zuddha svabhAvakA nizcaya honese jJAnabhAvakI siddhi hotI hai, taba svajJeyarUpa AtmAke zuddhasvarUpakA lAbha hotA hai, aisA kahate hue dravyake sAmAnya kathanako

Page #325
kundakundaviracitaH kattA karaNaM kammaM phalaM ca appa ti Nicchido samaNo / pariNamadi Neva aNNaM jadi appANaM lahadi suddhaM // 34 // kartA karaNaM karma karmaphalaM cAtmeti nizcitaH zramaNaH / pariNamati naivAnyadyadi AtmAnaM labhate zuddham // 34 // yo hi nAmaivaM kartAraM karaNaM karma karmaphalaM cAtmAnameva nizcitya na khalu paradravyaM pariNamati sa eva vizrAntaparadravyasaMparka dravyAntaHpralInaparyAyaM ca zuddhamAtmAnamupalabhate, na punaranyaH / tathAhi - yadA nAmAnAdiprasiddhapaudgalikakarmabandhanopAdhisaMnidhimadhAvitoparAgaraJjitAtmavRttirjapApuSpasaMnidhipradhAvitoparAgaraJjitAtmavRttiH sphaTikamaNiriva parAropitavikAro'hamAsaM saMsArI tadapi na nAma mama ko'pyAsIt tadApyahameka evoparaktacitsvabhAvena svatantraH kartA, sa ahameka evoparaktacitsvabhAvena sAdhakatamaH karaNamAsam / ahameka evoparaktacitpariNamanasvabhAvenAtmanA prApyaH karmAsam / ahameka eva coparaktacitpariNamanasvabhAvasya niSpAdyaM saukhyaM viparyastalakSaNaM duHkhAkhyaM karmaphalamAsam / idAnIM punaranAdiprasiddhapaugalikakarmabandhanopAdhisaMnidhidhvaMsa visphuritasuvizuddhasahajAtmavRttirjapApuSpasaM nidhidhvaMsa visphuritasuvizuddhasahajAtmavRttiH svatantraH svAdhInaH kartA sAdhako niSpAdako'smi bhavAmi / sa kaH / appa tti Atmeti / Atmeti ko'rthaH / ahamiti / kathaMbhUtaH / ekaH / kasyAH sAdhakaH / nirmalAtmAnubhUteH / kiMviziSTaH / nirvikAraparamacaitanyapariNAmena pariNataH san karaNaM atizayena sAdhakaM sAdhakatamaM karaNamupakaraNaM karaNakArakamahamepha evAsmi bhavAmi / kasyAH sAdhakaH / sahajazuddha paramAtmAnubhUteH / kena kRtvA / rAgAdivikalparahitasvasaMvedanajJAnaparipUrNa karate haiM- [kartA ] kAmakA karanevAlA [karaNaM ] jisase kiyA jAya, aisA mukhya kAraNa [ karma ] jo kiyA jAya vaha karma [ca] aura [ phalaM ] karmakA phala ye cAroM [AtmA iti ] AtmA hI haiM, aisA [nizcitaH ] nizcaya karanevAlA [ zramaNaH ] bhedavijJAnI muni [ yadi ] jo [ anyat ] paradravyarUpa [ naiva ] nahIM [pariNamati ] pariNamana karatA hai, [tadA] tabhI [zuddhaM AtmAnaM ] zuddha arthAt karmopAdhirahita zuddha cidAnaMdarUpa AtmAko [ labhate ] pAtA hai / bhAvArtha- - jaba yaha jIva paradravyake saMbaMdhase AtmAko judA judA jAnakara zuddha karttA, zuddha karaNa, zuddha karma, zuddha phala, ina cAroM bhedoMse AtmAko abhedarUpa samajhatA hai, inase ekatAkA nizcayakara kisI kAlameM bhI paradravyase ekapanA mAnake pariNamana nahIM karatA, vahI jIva abhedarUpa jJAyakamAtra apane zuddha svarUpako prApta hotA hai / isI kathanako vizeSatAse dikhAte haiM-- jaise lAla puSpake saMyogase sphaTikamaNimeM rAga-vikAra utpanna ho jAtA hai, usI taraha anAdi kAlase pudgalakarmake baMdhanarUpa upAdhike saMbaMdhase jisake rAgavRtti utpanna huI hai, aisA maiM parakRta vikArasahita pUrva hI ajJAna dazAmeM saMsArI thA, usa samaya meM bhI merA anya dravya koI bhI nahIM saMbaMdhI thA, aisI avasthA meM bhI akelA hI maiM apanI bhUlase sarAga caitanyabhAva kara karttA huA / maiM hI eka sarAga caitanyabhAvakara ajJAna bhAvakA mukhya kAraNa huA, isase karaNa bhI maiM hI 160 [a0 2, gA0 34

Page #326
pravacanasAraH 161 34 ] sphaTikamaNiriva vizrAntaparAropita vikAro'hamekAntenAsmi mumukSuH, idAnImapi na nAma mama ko'pyasti, idAnImapyahameka iva suvizuddhacitsvabhAvena svatantraH kartAsmi, ahameka eva ca suvizuddhacitsvabhAvena sAdhakatamaH karaNamasmi, ahameka eva ca suvizuddhacitpariNamanasvabhAvenAtmanAprApyaH karmAsmi, ahameka eva ca suvizuddhacitpariNamanasvabhAvasya niSpAdyamanAkulavalakSaNaM saukhyAkhyaM karmaphalamasmi / evamasya bandhapaddhatau mokSapaddhatau cAtmAnamekameva bhAvayataH paramANorivaikatvaprabhAvanonmukhasya paradravyapariNatirna jAtu jAyate / paramANuriva bhAvitaikalaca pareNa no saMpRcyate / tataH paradravyAsaMpRktatvAtsuvizuddho bhavati / kartRkaraNakarmakarmaphalAni cAtmavena bhAvayan paryAyairna saMkIryate, tataH paryAyAsaMkIrNatvAcca suvizuddho bhavatIti // 34 // dravyAntaravyatikarAdapasAritAtmA sAmAnyamajjitasamasta vizeSajAtaH / ityeSa zuddhanaya uddhatamohalakSmIluNTAka utkaTavivekaviviktatattvaH // Natibalena kammaM zuddhabuddhaikasvabhAvena paramAtmanA prApyaM vyApyamahameka eva karmakArakamasmi / phalaM ca zuddhajJAnadarzanasvabhAvaSaramAtmanaH sAdhyaM niSpAdyaM nijazuddhAtmaruciparicchittinizcalAnubhUti rUpAbhedaratnatrayAtmakaparamasamAdhisamutpannasukhAmRtarasAsvAda pariNatirUpamahameka eva phalaM cAsmi Nicchido evamuktaprakAreNa nizcitamatiH san samaNo sukhaduHkhajIvitamaraNazatrumitrAdisamatAbhAvanApariNataH zramaNaH paramamuniH pariNamadi va aNNaM jadi pariNamati naivAnyaM rAgAdipariNAmaM yadi cet appANaM lahadi suddhaM tadAtmAnaM bhAvakarmakahalAyA / maiM hI eka sarAga caitanyapariNati svabhAvase apane azuddha bhAvako prApta huA, isaliye karma maiM hI huA / tathA maiM hI eka sarAga caitanyabhAvase utpanna aura AtmIka - sukhase ulaTA aisA duHkharUpa karmaphala huA, isa kAraNa ajJAna dazAmeM bhI maiM ina cAroM bhedoMse abhedarUpa pariNata huA, aura aba jJAna dazAmeM jaise rakta puSpake saMyogake chUTa jAnese sphaTikamaNi nirmala svAbhAvika zuddha ho jAtA hai, vaise maiM bhI sarvathA prakRtiyoMke vikArase rahita huA, nirmala mokSamArga meM pravartatA hU~, to aba bhI merA koI nahIM, aba maiM hI eka nirmala caitanyabhAvase svAdhIna karttA hU~, maiM hI eka nirmala caitanya bhAvakara zuddha svabhAvakA atizaya se sAdhanevAlA karaNa hU~, maiM hI eka nirmala caitanya pariNamana svabhAvase zuddha svarUpako prApta hotA hU~, isaliye karma hU~, aura maiM hI eka nirmala caitanyasvabhAvakara utpanna AkulatA rahita AtmIka - sukharUpa karmaphala hU~, isaliye jJAnadazAmeM bhI maiM hI akelA huA, ina cAroM bhedoMse abhedarUpa pariNamana karatA hU~, dUsarA koI bhI nahIM / isa prakAra isa jIvake baMdhapaddhati aura mokSa-paddhatike honepara bhI eka Atma-svarUpakI bhAvanA (citavana) se paradravyarUpa pariNati kisI samaya bhI nahIM ho sktii| jaise eka bhAvarUpa pariNata hue paramANukA anya paramANuke sAtha saMyoga nahIM hotA, usI taraha AtmAkA bhI paradravyake sAtha saMbaMdha nahIM hotA hai, isaliye azuddha paryAyoMse bhI saMbaMdha nahIM hotA / isa taraha prava. 21

Page #327
162 kundakundaviracitaH [a0 2, gA0 35ityucchedAtparapariNateH kartRkarmAdibhedabhrAntidhvaMsAdapi ca suciraallbdhshuddhaatmtttvH| saMcinmAtre mahasi vizade mUcchitazcetano'yaM sthAsyatyudyatsahajamahimA sarvadA mukta eva / / dravyasAmAnyavijJAnanimnaM kRkheti mAnasam / tadvizeSaparijJAnaprAgbhAraH kriyte'dhunaa|| iti dravyasAmAnyaprajJApanam / atha dravyavizeSaprajJApanaM tatra dravyasya jIvAjIvakhavizeSaM nizcinoti davvaM jIvamajIvaM jIvo puNa cedgovjogmo| poggaladavvappamuhaM acedaNaM havadi ajjIvaM // 35 // dravyaM jIvo'jIvo jIvaH punshcetnopyogmyH| pudgaladravyapramukho'cetano bhavati cAjIvaH // 35 // iha hi dravyamekatvanibandhanabhUtaM dravyavasAmAnyamanujjhadeva tadadhirUDhavizeSalakSaNasadbhAvAdadravyakarmanokarmarahitatvena zuddhaM zuddhabuddhakasvabhAvaM labhate prApnoti ityabhiprAyo bhagavatAM zrIkundakundAcAryadevAnAm // 34 // evamekasUtreNa paJcamasthalaM gatam / iti sAmAnyajJeyAdhikAramadhye sthalapazcakena bhedabhAvanA gtaa| ityuktaprakAreNa 'tamhA tassa NamAI' ityAdi paJcatriMzatsUtraiH sAmAnyajJeyAdhikAravyAkhyAnaM samAptam / ita UrcamekonaviMzatigAthAbhirjIvAjIvadravyAdivivaraNarUpeNa vizeSajJeyavyAkhyAnaM karoti / tatrASTasthAnAni bhavanti / teSvAdau jIvAjIvatvakathanena prathamagAthA, lokAlokatvakathanena dvitIyA, sakriyaniHkriyatvavyAkhyAnena tRtIyA ceti / / 'davvaM jIvamajIvaM' ityAdigAthAtrayeNa prathamasthalam , tadanantaraM jJAnAdivizeSaguNAnAM svarUpakathanena 'liMgehiM jehiM' ityAdigAthAdvayena dvitIyasthalam / athAnantaraM svakIyasvakIyaguNopalakSitadravyANAM nirNayArtha 'vaNNarasa' ityAdigAthAtrayeNa tRtIyasthalam / atha pazcAstikAyakathanamukhyatvena 'jIvA poggalakAyA' ityAdigAthAdvayena caturthasthalam / ataH paraM dravyANAM lokAkAzamAdhAra iti kathanena prathamA, yadevAkAzadravyasya pradezalakSaNaM tadeva zeSANAmiti kathanarUpeNa dvitIyA ceti, 'logAlogesu' ityAdisUtradvayena paJcamasthalam / tadanantaraM kAladravyasyApradezatvasthApanarUpeNa prathamA, samayarUpaH paryAyakAlaH jJAnI nirmala hotA hai| isI kAraNa anya dravyoMse bhinna svarUpa kartA, karaNa, karma, phala Adi saba bhedoMse rahita abhedarUpa zuddha nayakara mohakA vinAzaka aisA prakAzarUpa jJAnatattva isa jIvake zobhA pAtA hai / sArAMza-jaba isa jIvake para vastumeM pariNati miTa jAtI hai, aura kartA karma bhedarUpa bhrama (ajJAna) kA nAza hotA hai, tabhI zuddha svarUpako pAkara jJAnamAtra nirmala AtmIka-prakAzameM sAhajika mahimA sahita sadA mukta huA hI tiSThatA hai // 34 // isa prakAra dravyakA sAmAnyavarNana pUrNa huA / Age dravya vizeSakA kahanA AraMbha karate hue pahale dravyake 'jIva aura ajIva' aise do bheda dikhalAte haiM-[dravyaM sattArUpa vastu [jIvaH ajIvaH] jIva ajIva isa taraha do bhedarUpa hai, [punaH] aura

Page #328
36] pravacanasAraH 163 nyonyavyavacchedena jIvAjIvasavizeSamupaDhaukate / tatra jIvasyAtmadravyamevaikA vyaktiH / ajIvasya punaH pudgaladravyaM dharmadravyamadharmadravyaM kAladravyamAkAzadravyaM ceti paJca vyktyH| vizeSalakSaNaM jIvasya cetanopayogamayavaM, ajIvasya punaracetanatvam / tatra yatra svadharmavyApakalAtsvarUpalena ghotamAnayAnapAyinyA bhagavatyA saMvittirUpayA cetanayA tatpariNAmalakSaNena dravyattirUpeNopayogena ca nittatvamavatIrNa pratibhAti sa jiivH| yatra punarupayogasahacaritAyA yathoditalakSaNAyAzcetanAyA abhAvAdahirantazcAcetanakhamavatIrNa pratibhAti so'jIvaH // 35 // atha lokAlokalavizeSaM nizcinoti poggalajIvaNibaddho dhmmaadhmmtthikaaykaalddddho| vadi AgAse jo logo so savvakAle du||36 // pudgalajIvanibaddho dhrmaadhrmaastikaaykaalaaddhyH| vartate AkAze yo lokaH sa sarvakAle tu // 36 // kAlANurUpo dravyakAla iti kathanarUpeNa dvitIyA ceti 'samao du appadeso' ityAdigAthAdvayena SaSThasthalam / atha pradezalakSaNakathanena prathamA, tadanantaraM tiryakpracayordhvapracayasvarUpakathanena dvitIyA ceti, 'AyAsamaNuNiviTuM' ityAdisUtradvayena saptamasthalam / tadanantaraM kAlANurUpadravyakAlasthApanarUpeNa 'uppAdo paddhaMso' ityAdigAthAtrayeNASTamasthalamiti vizeSajJeyAdhikAre samudAyapAtanikA / tadyathA-atha jIvAjIvalakSaNamAvedayati-davvaM jIvamajIvaM dravyaM jIvAjIvalakSaNaM bhavati / jIvo puNa cedaNo jIvaH punazcetanaH svataHsiddhayA bahiraGgakAraNanirapekSayA bahirantazca prakAzamAnayA nityarUpayA nizcayena paramazuddhacetanayA vyavahAreNa punarazuddhacetanayA ca yuktatvAcetano bhavati / punarapi kiMviziSTaH / uvajogamao upayogamayaH akhaNDaikapratibhAsamayena sarvavizuddhena kevalajJAnadarzanalakSaNenArthagrahaNavyApArarUpeNa nizcayanayenetthaMbhUtazuddhopayogena, vyavahAreNa punarmatijJAnAdyazuddhopayogena ca nivRttatvAnniSpannatvAdupayogamayaH poggaladavbappamuhaM acedaNaM havadi ajIvaM pudgaladravyapramukhamacetanaM bhavatyajIvadravyaM pudgaladharmAdharmAkAzakAlasaMjJaM dravyapaJcakaM pUrvoktalakSaNacetanAyA upayogasya cAbhAvAdajIvamacetanaM bhavatItyarthaH // 35 // atha lokAlokarUpeNAkAzapadArthasya dvaividhyamAkhyAti-poggalajIvaNibaddho aNuskandhabhedabhinnAH pudgalAstAvattathaiva mUrtAtIndriyajJAnamayatvaina donoMmeMse [jIvaH] jIvadravya [cetanopayogamayaH] cetanA aura jJAnadarzanopayogamayI hai, [pudgaladravyapramukhaH] tathA pudgala dravyako Adi lekara pA~ca dravya [acetanaH] cetanA rahita arthAt jar3asvarUpa [ajIvaH] ajIva dravya hotA hai / bhAvArtha-dravyake do bheda haiM, eka jIva, dUsarA ajIva / ina donoMmeM jIvadravya eka prakArakA hI hai| ajIvake pudgala 1, dharma 2, adharma 3, AkAza 4, kAla 5, isa taraha pA~ca bheda haiM / jIvakA lakSaNa cetanA aura upayoga hai| jo svarUpase sadAkAla prakAzamAna hai, avinAzI hai, pUjya hai, jIvakA sarva dhana hai, jAnanAmAtra hai, use cetanA kahate haiN| usI cetanAkA pariNAma padArthake jAnane dekhanerUpa vyavahArameM pravRtta hotA hai, vaha jJAnadarzanarUpa upayoga hai // 35 // Age loka aura aloka isa taraha do bheda dikhalAte haiM-[yaH] jo kSetra [AkAze] anaMta AkAzameM

Page #329
164 kundakundaviracitaH [a0 2, gA0 36___ asti hi dravyaM lokAlokakhena vizeSaviziSTaM svalakSaNasadbhAvAt / svalakSaNaM hi lokasya SaDdravyasamavAyAtmakavaM, alokasya punaH kevalAkAzAtmakakham / tatra sarvadravyavyApini paramamahatyAkAze yatra yAvati jIvapudgalau gatisthitidharmANau gatisthitI AskandatastadgatisthitinibandhanabhUtau ca dharmA'dharmAvabhivyApyAvasthitau, sarvadravyavartanAnimittabhUtazca kAlo nityadurlalitastattAvadAkAzaM zeSANyazeSANi dravyANi cetyamISAM samavAya Atmalena svalakSaNaM yasya sa lokaH / tatra yAvati punarAkAze jIvapudgalayorgatisthitI na saMbhavato dharmAdhamauM nAvasthitau na kAlo durlalitastAvatkevalamAkAzamAtmalena svalakSaNaM yasya so'lokaH // 36 // atha kriyAbhAvatadbhAvavizeSaM nizcinoti uppAdahidibhaMgA poggalajIvappagassa logss| pariNAmAdo jAyaMte saMghAdAdo va bhedAdo // 37 // utpAdasthitibhaGgAH pudgalajIvAtmakasya lokasya / pariNAmAjjAyante saMghAtAdvA bhedAt // 37 // kriyAbhAvavatvena kevalabhAvavattvena ca dravyasyAsti vishessH| tatra bhAvavantau kriyAvantau ca nirvikAraparamAnandaikasukhamayatvAdilakSaNA jIvAzcetthaMbhUtajIvapudgalairnibaddhaH saMbaddho bhRtaH pudgalajIvanibaddhaH dhammAdhammatthikAyakAlaDDho dharmAdharmAstikAyau ca kAlazca dharmAdharmAstikAyakAlAstairADhayo bhRto dharmAdharmAstikAyakAlADhayaH jo yaH eteSAM paJcAnAmitthaMbhUtasamudAyo rAziH samUhaH vaTTadi vartate / kasmin / AmAse anantAnantAkAzadravyasya madhyavartini lokAkAze so logo sa pUrvoktapaJcAnAM samudAyastadAdhArabhUtaM lokAkAzaM ceti SaDdravyasamUho loko bhavati / ka savvakAle du sarvakAle tu tadvahirbhUtamanantAnantAkAzamaloka ityabhiprAyaH // 36 // atha dravyANAM sakriyaniHkriyatvena bhedaM darzayatItyekA pAtanikA, dvitIyA tu jIvapudgalayorarthavyaJjanaparyAyau dvau, zeSadravyANAM tu mukhyavRtyArthaparyAya iti vyavasthApayati--jAyaMte jAyante / ke krtaarH| uppAdaTidibhaMgA utpaadsthitibhnggaaH| kasya saMbandhinaH / [pudgalajIvanibaddhaH] pudgala aura jIvakara saMyukta hai, aura [dharmAdharmAstikAyakAlAvyaH] dharmAstikAya, adharmAstikAya, aura kAla inase bharA huA hai, [sa tu] vahI kSetra [sarvakAle] atIta, anAgata, vartamAna, tInoM kAloMmeM [lokaH] 'loka' aise nAmase kahA jAtA hai / bhAvArtha-AkAzadravyake loka aura aloka aise do bheda haiM / anaMta sarvavyApI usa AkAzameM jitanA AkAza pudgala, jIva, dharma, adharma, kAladravya, inase ghirA huA hai, use lokAkAza kahate haiM, aura kevala AkAza hI hai, anya 5 dravya nahIM rahate, vaha alokAkAza kahA jAtA hai / 36 // Age chaha dravyoMmeMse kriyAvAle kitane dravya haiM, aura bhAvavAle kitane haiM, aisA bheda dikhalAte haiM-[pudgalajIvAtmakasya lokasya pudgala aura jIva ina donoMkI gati sthiti pariNatirUpa lokake [utpAdasthitibhaGgAH] utpatti, dhruvapanA, vinAza [pariNAmAH] aise tIna pariNAma [saMghAtAt] milanese [vA] athavA [bhedAt ] kchuir3anese

Page #330
37] pravacanasAraH 165 pudgalajIvau pariNAmAdbhedasaMghAtAbhyAM cotpadyamAnAvatiSThamAnabhajyamAnakhAt / zeSadravyANi tu bhAvavantyeva pariNAmAdevotpadyamAnAvatiSThamAnabhajyamAnakhAditi nizcayaH / tatra pariNAmamAtralakSaNo bhAvaH, parispandanalakSaNA kriyaa| tatra sarvANyapi dravyANi pariNAmasvabhAvakhAt pariNAmenopAttAnvayavyatirekANyavatiSThamAnotpadyamAnabhajyamAnAni bhAvavanti bhavanti / pudgalAstu parispandasvabhAvakhAtparispandena bhinnAH saMghAtena saMhatAH punarbhedenotpadyamAnAvatiSThamAnabhajyamAnAH kriyAvantazca bhavanti / tathA jIvA api parispandasvabhAvakhAtparispandena nUtanakarmanokarmapudgalebhyo bhinnAstaiH saha saMghAtena saMhatAH punarbhedenotpadyamAnAvatiSThamAnabhajyamAnAH kriyAvantazca bhavanti // 37 / / logassa lokasya / kiMviziSTasya / poggalajIvappagassa pudgalajIvAtmakasya pudgalajIvAvityupalakSaNaM SaDdravyAtmakasya / kasmAtsakAzAt jAyante / pariNAmAdo pariNAmAt ekasamayavartino'rthaparyAyAt saMghAdAdo va bhedAdo na kevalamarthaparyAyAtsakAzAjjAyante jIvapudgalAnAmutpAdAdayaH saMghAtAdvA bhedAdvA vyaJjanaparyAyAdityarthaH / tathAhi-dharmAdharmAkAzakAlAnAM mukhyavRttyaikasamayavartino'rthaparyAyA eva jIvapudgalAnAmarthaparyAyavyaJjanaparyAyAzca / kathamiti cet / pratisamayapariNatirUpA arthaparyAyA bhaNyante / yadA jIvo'nena zarIraMga saha bhedaviyogaM tyAgaM kRtvA bhavAntarazarIreNa saha saMghAtaM melApakaM karoti tadA vibhAvayaJjanaparyAyo bhavati, tasmAdeva bhavAntamasaMkramaNAtsakriyatvaM bhaNyate pudgalAnAm / tathaiva vivakSitaskandhavighaTanAtsakriyatvena skandhAntarasaMyoge sati vibhAvavyaJjanaparyAyo bhavati / muktajIvAnAM tu nizcayaratnatrayalakSaNena paramakAraNasamayasArasaMjJena nizcayamokSamArgabalenAyogicaramasamaye nakhakezAnvihAya paramaudArikazarIrasya vilIyamAnarUpeNa vinAze sati kevalajJAnAdyanantacatuSTayavyaktilakSaNena paramakAryasamayasArarUpeNa svabhAvavyaJjanaparyAyeNa kRtvA yo'sAvutpAdaH sa bhedAdeva bhavati na saMghAtAt / kasmAditi cet / zarIrAntareNa saha saMbandhAbhAvAditi bhAvArthaH // 37 // evaM jIvAjIvatvalokAlokatvasakriyaniHkriyatvakathanakrameNa prathamasthale gAthAtrayaM gatam / [jAyante] hote haiN| bhAvArtha-kriyA aura bhAva ina donoMse dravyameM bheda ho jAtA hai| una dravyoMmeMse pudgala aura jIva kriyAvanta hai, aura bhAvavanta bhI haiM, isase anya dravya kevala bhAvavAle hI haiM / kriyAkA cihna halanA calanA hai, aura bhAvakA lakSaNa pariNamanamAtra hai / pariNamanarUpa bhAvase saba dravya utpAda, vyaya, dhruvatA sahita haiM, isa kAraNa hara eka samayameM paryAyase paryAyAMtara arthAt eka paryAyase dUsare paryAyarUpa dravya hote haiM, aura kriyA kevala jIva-pudgala hI meM hotI hai| pudgalakA halana calana svabhAva hai, isa kAraNa skaMdhase milate bhI haiM, aura vichur3ate bhI haiM / isaliye milane aura vichur3anekI apekSA utpAda, vyaya aura dhruvapane sahita haiM, kriyAvAle haiN| isI taraha jIva bhI karmake saMyogase halana calanarUpa hotA huA navIna karma nokarmarUpa pudgalase milatA hai, aura purAne karma nokarma pudgaloMse vichur3a jAtA hai, isa kAraNa utpAda, vyaya, dhrauvya sahita huA kriyAvAlA hai| isase yaha bAta siddha huI, ki jIva aura pudgala ye do dvanya to kriyAvAn bhI haiM, aura bhAvavAle bhI haiM / tathA dharmAdika cAra dravya kevala bhAvavanta (pariNAmavAle) hI

Page #331
166 kundakundaviracitaH [a0 2, gA0 38atha dravyavizeSo guNavizeSAditi prajJApayati liMgehiM jehiM davvaM jIvamajIvaM ca havadi viNNAdaM / te'tanbhAvavisiTThA muttAmuttA guNA NeyA // 38 // liGgaiyadravyaM jIvo'jIvazca bhavati vijJAtam / / te'tadbhAvaviziSTA mUrtAmUrtA guNA jJeyAH // 38 // dravyamAzritya parAnAzrayakhena vartamAnailiGgayate gamyate dravyametairiti liGgAni gunnaaH| te ca yadravyaM bhavati na tadguNA bhavanti, ye guNA bhavanti te na dravyaM bhavatIti dravyAdatadbhAvena viziSTAH santo liGgaliGgiprasiddhau talliGgasamupaDhaukante / atha te dravyasya jIvo'yamajIvo'yamityAdivizeSamutpAdayanti, svayamapi tadbhAvaviziSTakhenopAttavizeSatvAt / yato hi yasya yasya dravyasya yo yaH svabhAvastasya tasya tena tena viziSTakhAtteSAmasti vizeSaH / ata eva ca mUrtAnAmamUrtAnAM ca dravyANAM mUrtavenAmUrtakhena ca tadbhAvena viziSTakhAdime mUrtA guNA ime amUrtA atha jJAnAdivizeSaguNabhedena dravyabhedamAvedayati-liMgehiM jehiM liGgaithaiH sahajazuddhaparamacaitanyavilAsarUpaistathaivAcetanai DarUpairvA liGgaizcidaivizeSaguNaithaiH karaNabhUtairjIvana kartRbhUtena havadi viNNAdaM vizeSeNa jJAtaM bhavati / kiM karmatApannam / davyaM dravyam / kathaMbhUtam / jIvamajIvaM ca jIvadravyamajIvadravyaM ca te muttAmuttA guNA NeyA te tAni pUrvoktacetanAcetanaliGgAni mUrtAmUrtaguNA jJeyA jJAtavyAH / te ca kathaMbhUtAH / atabbhAvavisihA atadbhAvaviziSTAH / tadyathA-zuddhajIvadravye ye kevalajJAnAdiguNAsteSAM zuddhajIvapradezaiH saha yadekatvamabhinnatvaM tanmayatvaM sa tadbhAvo bhaNyate, teSAmeva guNAnAM taiH pradezaiH saha yadA saMjJAlakSaNaprayojanAdibhedaH kriyate tadA punaratadbhAvo bhaNyate, tenAtadbhAvena saMjJAdibhedarUpeNa svakIyasvakIyadravyeNa saha viziSTA bhinnA iti, dvitIyavyAkhyAnena punaH svakIyadravyeNa saha sadbhAvena tanmayatvenAnyadravyAdiviziSTA haiM // 37 // Age guNoMke bhedase hI dravyoMmeM bheda hai, aisA dikhalAte haiM -[yaili| jina cihnoMse [jIvaH] jIva [ca] aura [ajIvaH] ajIva [dravyaM] dravya [jJAtaM bhavati] jAnA jAtA hai, [te] ve cihna (lakSaNa) [tadbhAvaviziSTAH] dravyoke svarUpakI vizeSatA liye hue [mUrtAmUrtA guNAH mUrtIka aura amUrtIka guNa [jJeyAH] jAnane cAhiye / bhAvArtha-jo apane dravyake AdhAra raheM, unheM guNa kahate haiM / ve guNa dravyake cihna haiM / dravyakA svarUpa guNoMse jAnA jAtA hai, isa kAraNa dravya lakSya hai, guNa lakSaNa hai| lakSya-lakSaNa donoMmeM kathaMcit bheda bhI hai, aura kisI prakArase abheda bhI hai| yahI dikhalAte haiM, jo dravya hai, vaha guNa nahIM hai, jo guNa hai, vaha dravya nahIM hai, aisA jo guNa-guNI bheda kahA jAve, to bheda hai, aura yadi vastukA svarUpa vicArA jAya, to lakSya-lakSaNameM bheda hI nahIM hai, kyoMki pradeza-bheda nahIM hai, eka hI hai| jo jisa dravyakA svabhAva hai, vaha apanI apanI vizeSatAko liye huye hai, isa kAraNa mUrtIka dravyake mUrtIka guNa hote haiM, aura amUrtIkake amUrtIka guNa hote haiN| eka pudgala dravya mUrtIka hai, aura jIva, dharma, adharma, AkAza-kAla, ye pA~ca dravya amUrtIka haiM,

Page #332
40 ] iti teSAM vizeSo nizreyaH // 38 // pravacanasAraH atha mUrtImUrtaguNAnAM lakSaNasaMbandhamAkhyAti-- mutA iMdiyagejjhA poggaladavyapagA aNegavidhA / davvANamamuttANaM guNA amuttA muNedavvA // 39 // mUrtA indriyagrAhyAH pudgaladravyAtmakA anekavidhAH / dravyANAmamUrtAnAM guNA amUrtA jJAtavyAH / / 39 / / mUrtAMnAM guNAnAmindriyagrAhyatvaM lakSaNam / amUrtAnAM tadeva viparyastam / te ca mUrtA : pudgaladravyasya, tasyaivekasya mUrtakhAt / amUrtAH zeSadravyANAM pudgalAdanyeSAM sarveSAmapyamUrtatvAt // 39 // atha mUrtasya pudgaladravyasya guNAn gRNAti vaNNarasagaMdhaphAsA vijjate poggalassa sumAdo / puDhavIpariyaMtassa ya saho so poggalo citto // 40 // 167 bhinnA ityabhiprAyaH // 38 // evaM guNabhedena dravyabhedo jJAtavyaH / atha mUrtAmUrtaguNAnAM lakSaNaM saMbandhaM ca nirUpayati -- muttA iMdiyagejjhA mUrtA guNA indriyagrAhyA bhavanti, amUrtAH punarindriyaviSayA na bhavanti iti mUrtImUrtaguNAnAmindriyAnindriyaviSayatvalakSaNamuktam / idAnIM mUrtaguNAH kasya saMbandhino bhavantIti saMbandhaM kathayati poggaladavbappagA aNegavidhA mUrtaguNAH pudgaladravyAtmakA anekavidhA bhavanti pudgaladravyasaMbandhino bhavantItyarthaH / amUrtaguNAnAM saMbandhaM pratipAdayati davtrANamamuttANaM vizuddhajJAnadarzanasvabhAvaM yatparamAtmadravyaM tatprabhRtInAmamUrtadravyANAM saMbandhino bhavanti / te ke guNAH / amuttA amUrtAH guNAH kevalajJAnAdaya ityarthaH / iti mUrtImUrtaguNAnAM lakSaNasaMbandhI jJAtavyau // 39 // evaM jJAnAdivizeSaguNabhedena dravyabhedo bhavatIti kathanarUpeNa dvitIyasthale gAthAdvayaM gatam / atha mUrtapudgaladravyasya guNAnAvedayati-vaNNarasagaMdhaphAsA vijjaMte aisA nizcayase jAnanA cAhiye || 38 || Age mUrta-amUrtakA lakSaNa - saMbaMdha kahate haiM - [ mUrtAH ] jo mUrta guNa haiM, ve [ indriyagrAhyAH ] indriyoMse grahaNa kiye jAte haiM, aura ve [ pudgaladravyAtmakAH ] pudgaladravyake hI haiM, tathA [ anekavidhAH ] varNAdika bhedoMse aneka tarahake haiM / [ amUrtAnAM dravyANAM ] aura jo amUrtIka dravyoMke [ guNAH ] guNa haiM, ve [amUrtA: ] amUrtIka [ jJAtavyAH ] jAnane cAhiye / bhAvArtha - mUrtIka guNa iMdriyoMse jAne jAte haiM, amUrtIka guNa indriyoMse nahIM jAne jAte / indriyoMse jAnanA, yaha to mUrtIkakA lakSaNa huA, aura jo pudgalake haiM, yaha pugalake sAtha una mUrtIka guNoMkA saMbaMdha batalAyA / isI prakAra indriyoMse grahaNa nahIM honA, ye amUrtakA lakSaNa huA, tathA amUrtI dravyake haiM, yaha amUrtIka dravyake sAtha una amUrtIka guNoMkA saMbaMdha dikhalAyA / isataraha mUrta aura amUrta guNoM kA lakSaNa aura saMbaMdha kahA gayA hai // 39 // Age mUrta pudgaladravya guNoM ko kahate haiM- [ sUkSmAt pRthivIparyantasya ] paramANuse lekara mahAskaMdha pRthivI paryaMta [ pudgaladravyasya ] aise pudgaladravyameM [varNarasagandhasparzAH ] rUpa 5, rasa 5, gaMdha 2, sparza 8 ye cAra prakArake guNa

Page #333
168 kundakundaviracitaH [a0 2, gA0 40varNarasagandhasparzA vidyante pudgalasya sUkSmasAt / / pRthivIparyantasya ca zabdaH sa pudglshcitrH||40|| indriyagrAhyAH kila sparzarasagandhavarNAstadviSayavAt , te cendriyagrAhyakhavyaktizaktivazAt gRhyamANA agRhyamANAzca A ekadravyAtmakasUkSmaparyAyAtparamANoH, A anekadravyAtmakasthUlaparyAyAtpRthivIskandhAcca sakalasyApi pudgalasyAvizeSeNa vizeSaguNavena vidyante / te ca bhUtakhAdeva zeSadravyANAmasaMbhavantaH pudgalamadhigamayanti / zabdasyApIndriyagrAhyakhAdguNavaM na khalvApoggalassa varNarasasparzagandhA vidyante / kasya / pudgalasya / kathaMbhUtAH / suhumAdo puDhavIpariyaMtassa ya "puDhavI jalaM ca chAyA cauridiyavisayakammaparamANU / chavvihabheyaM bhaNiyaM poggaladavvaM jiNavarehiM // " iti gAthAkathitakrameNa paramANulakSaNasUkSmasvarUpAdeH pRthvIskandhalakSaNasthUlasvarUpaparyantasya ca / tathAhi-yathAnantajJAnAdicatuSTayaM vizeSalakSaNabhUtaM yathAsaMbhavaM sarvajIveSu sAdhAraNaM tathA varNAdicatuSTayaM vizeSalakSagabhUtaM yathAsaMbhavaM sarvapudgaleSu sAdhAraNam / yathaiva cAnantajJAnAdicatuSTayaM muktajIve'tIndriyaviSayajJAnamanumAnagamyamA[vidyante] maujUda haiM, [ca] aura jo [zabdaH] zabda hai, [saH] vaha [paudgalacitraH] bhASA dhvani Adike bhedase aneka prakAravAlA pudgalakA paryAya hai| bhAvArtha-pudgaladravya sUkSmasUkSma 1, sUkSma 2, sUkSmasthUla 3, sthUlasUkSma 4, sthUla 5, sthUlasthUla 6 chaha prakArakA kahA gayA hai / unameM se paramANu sUkSmase sUkSma hai 1, kArmANa (karma hone yogya) vargaNA sUkSma haiM 2, sparza, rasa, gaMdha, zabda ye sUkSmasthUla haiM, kyoMki netra-iMdriyase nahIM dekhe jAte, isaliye sUkSma haiM, tathA cAra iMdriyoMse jAne jAte haiM, isaliye sthUla bhI haiM 3, chAyA (parachA~I) sthUlasUkSma hai, kyoMki netrase dekhanemeM AtI hai, isaliye sthUla hai, tathA hAthase grahaNa nahIM kI jAtI, isaliye sUkSma bhI hai 4, jala, taila Adika sthUla haiM, kyoMki chedana bhedana karanese phira usI samaya mila jAte haiM 6, pRthivI, parvata, kATha vagairaH sthUlasthUla haiN| isa prakAra bhedoMse pudgala dravya aneka prakAra hai / ye sparzAdi cAroM guNa indriyoMse jAne jAte haiN| yahA~para koI prazna kare, ki paramANu kArmaNavargaNAdikameM bhI ye cAra guNa haiM, ve atyanta sUkSmarUpase vahA~ rahanepara indriyoMse pratyakSa hI nahIM ho sakate, to inako indriya-grAhya kisa taraha kahate ho? isakA samAdhAna yaha hai, ki paramANu Adi pudgala yadyapi indriya-pratyakSa nahIM haiM, to bhI unameM iMdriya grahaNa yogya zakti avazya maujUda hai, jaba skaMdhake saMbaMdha honese sthUlapanA dhAraNa karate haiM, taba iMdriyoMse pratyakSa niyamakara hote haiN| isa kAraNa vyakti-zaktikI apekSA grahaNa kiye jAveM, athavA nahIM kiye jAveM, paraMtu indriya-grahaNa yogya avazya haiN| sabhI chaha prakArake pudgaloMke sparzAdi cAra guNa niyamase pAye jAte haiM, amUrta dravyake ye cAroM nahIM pAye jAte, isI liye ye guNa pudgalake cihna haiN| zabda bhI karNa-indriyase grahaNa kiyA jAtA hai, paraMtu vaha pudgalakI paryAya hai, guNa nahIM hai, kyoMki aneka pudgalaskaMghoMke saMyogase utpanna hotA hai, isaliye paryAya hai / jo koI anyavAdI zabdako AkAzadravyakA guNa mAnate haiM, unakA kahanA apramANa hai, kyoMki AkAzadravya amUrtIka hai, isaliye iMdriya-pratyakSa nahIM hotA, aura karNa-indriyase grahaNa kiyA jAtA hai / niyama aisA hai,

Page #334
40] pravacanasAraH - 169 zaGkanIyaM, tasya vaicitryapapazcitavaizvarUpasyApyanekadravyAtmakapudgalaparyAyavenAbhyupagamyamAnakhAt / guNale vA na tAvadamUrtadravyaguNaH zabdaH guNaguNinoravibhaktapradezalenaikavedanavedyakhAdamUrtadravyasyApi shrvnnendriyvissykhaaptteH| paryAyalakSaNenotvAtaguNalakSaNakhAnmUrtadravyaguNo'pi na bhavati / paryAyalakSaNaM hi kAdAcitkalaM guNalakSaNaM tu nityatvam / tataH kAdAcitkatvotkhAtanityavasya na zabdasyAsti guNavam / yattu tatra nityatvaM tattadArambhakapudgalAnAM tadguNAnAM ca sparzAdInAmeva na zabdaparyAyasyeti dRDhataraM grAhyam / na ca pudgalaparyAyatve zabdasya pRthivIskandhasyeva sparzanAdIndriyagamagamyaM ca, tathA zuddhaparamANudravye varNAdicatuSTayamapyatIndriyajJAnaviSayamanumAnagamyamAgamagamyaM ca / yathA vAnantacatuSTayasya saMsArijIve rAgAdisnehanimittena karmabandhavazAdazuddhatvaM bhavati tathA varNAdicatuSTayasyApi snigdharUkSaguNanimittena dvayaNukAdibandhAvasthAyAmazuddhatvam / yathA vAnantajJAnAdicatuSTayasya rAgAdisneharahitazuddhAtmadhyAnena zuddhatvaM bhavati tathA varNAdicatuSTayasyApi snigdhaguNAbhAve bandhane'sati paramANupudgalAvasthAyAM zuddhatvamiti / saddo so poggalo yastu zabdaH sa paudgalaH yathA jIvasya naranArakAdivibhAvaparyAyAH tathAyaM ki jisakA kAraNa iMdriya-grahaNa yogya na ho, usakA kArya bhI indriya-grahaNa yogya nahIM ho sakatA / yadi zabda indriyase grAhya hai, to amUrta AkAza bhI karNa-indriyase grAhya honA cAhiye / zabda guNa hai, guNa-guNIke pradeza kabhI jude hote nahIM haiM, isa kAraNa zabdake grahaNa honese AkAza bhI avazya karNa-indriyase pratyakSa honA cAhiye, paraMtu vaha AkAza to kabhI indriya pratyakSa hotA nahIM hai, isaliye zabda AkAzakA guNa kadApi nahIM ho sakatA / yahA~para bhI koI aisI tarka kare, ki pudgaladravya mUrtIka hai, usakA hI guNa zabda ho jAnA cAhiye, pudgalakI paryAya kyoM kahate ho? isakA samAdhAna isa taraha hai, ki paryAyakA lakSaNa anitya hai, aura guNakA lakSaNa nitya hai / yadi zabda pudgalakA guNa kahA jAve, to pudgala hamezA zabdarUpa hI prApta honA cAhiye, paraMtu aisA nahIM hai / jaba skaMdhoMkA saMyoga hotA hai, taba zabda hotA hai, isaliye paryAya hI hai, guNa nahIM hai, aisA nizcayakara jAnanA / yadi koI yaha kahe, ki jaise bhUmi pudgalakI paryAya hai, vaha sparzanAdi cAra indriyoMse grahaNa kI jAtI hai, usI prakAra zabda bhI cAra indriyoMse pratyakSa honA cAhiye, eka karNa-indriyase hI pratyakSa kyoM kahate ho? usakA uttara isa tarahase hai, ki jala pudgalakI paryAya hai, vaha nAsikA-indriyase pratyakSa nahIM hotA, agni nAsikA aura jIbha ina donoMse grahaNa nahIM hotii| pavana nAsikA jIbha aura netra ina tInoMse grahaNa nahIM hotA, isa kAraNa 'jisa iMdriyakA jo viSaya hai, usa iMdriyase vahI grahaNa kiyA jAtA hai, aisA niyama to hai, paraMtu aisA nahIM, ki jo pudgalakI paryAya hai, vaha sabhI iMdriyoMse grahaNa honI caahiye| isa kAraNa zabda kevala karNendriyase hI grahaNa kiyA jAtA hai, zeSa cAra iMdriyoMse grAhya nahIM hai| yadi yahA~para koI anyavAdI aisI tarkaNA kare, ki-jalameM gaMdha guNa nahIM honese nAsikA jalako nahIM grahaNa karatI / agnimeM gaMdha, rasa, ina donoM guNoMke na honese nAsikA jIbha ye donoM usako grahaNa nahIM kara sktii| pavanameM gaMdha, rasa, rUpa, ina tInoMke na honese nAsikA, jIbha, netra, usako grahaNa nahIM karate haiM ? isa tarkakA samAdhAna isa tarahase hai, ki aisA koI

Page #335
170 / kundakundaviracitaH [a0 2, gA0 40viSayatvam / apAM ghrANendriyAviSayatvAt , jyotiSo prANarasanendriyAviSayakhAt , maruto ghrANarasanacakSurindriyAviSayatvAca / na cAgandhAgandharasAgandharasavarNAH, evamabjyotirmArutaH, sarvapudgalAnAM sparzAdicatuSkopetakhAbhyupagamAt / vyaktasparzAdicatuSkANAM ca candrakAntAraNiyavAnAmArambhakaireva pudgalairavyaktagandhAvyaktagandharasAvyaktagandharasavarNAnAmajyotirudaramarutAmArambhadarzanAt / na ca kacitkasyacit guNasya vyaktAvyaktavaM kAdAcitkapariNAmavaicitryapratyayaM nityadravyasvabhAvapratighAtAya / tato'stu zabdaH pudgalaparyAya eveti // 40 // athAmRrtAnAM zeSadravyANAM guNAn gRNAti AgAsassavagAho dhammadavvassa gamaNaheduttaM / dhammedaravassa du guNo puNo ThANakAraNadA // 41 // kAlassa vaTTaNA se guNovaogo tti appaNo bhnnido| NeyA saMkhevAdo guNA hi muttippahINANaM // 42 // jugalaM / zabdaH pudgalasya vibhAvaparyAyo na ca guNaH / kasmAt / guNasyAvinazvaratvAt ayaM ca vinazvaro / naiyAyikamatAnusArI kazcidvadatyAkAzaguNo'yaM zabdaH / parihAramAha-AkAzaguNAtve satyamUrto bhavati / amUrtazca zravaNendriyaviSayo na bhavati, dRzyate ca zravaNendriyaviSayatvam / zeSendriyaviSayaH kasmAnna bhavatIti cetanyendriyaviSayo'nyendriyasya na bhavati vastusvabhAvAdeva rasAdiviSayavat / punarapi kathaMbhUtaH / citto citraH bhASAtmakAbhASAtmakarUpeNa prAyogikavaizrasikarUpeNa ca nAnAprakAraH / tacca "sado khaMdhappabhavo" ityAdi gAthAyAM pazcAstikAye vyAkhyAtaM tiSThatyatrAlaM prasaMgena // 40 // athAkAzAdyamUrtadravyANAM vizeSaguNAnpratipAdayati-AkAzasyAvagAhahetutvaM, dharmadravyasya gamanahetutvaM, dharmetaradravyasya tu punaH sthAnapudgala nahIM hai, jo ki sparzAdi cAra guNoMmeMse eka yA do yA tIna guNoMko dhAraNa kare, kyoMki sabhI pudgaloMmeM cAra guNa avazya hote haiM / isakA kAraNa yaha hai, guNoMmeM kamatIpanA nahIM hotA hai, aisI sarvajJakI AjJA hai / isaliye pRthivI, jala, agni, vAyu, inameM sparzAdika cAroM guNa hote haiM, aisA jAnanA caahiye| kevala mukhya gauNakA bheda hai, vaha isa prakAra hai--pRthivImeM sparza, rasa, gaMdha, varNa, ye cAroM guNa pragaTa pAye jAte haiM, jalameM gaMdhakI gauNatA hai, agnimeM gaMdha, rasa, ina donoMkI gauNatA hai, pavanameM gaMdha, rasa, varNa, ina tInoMkI gauNatA haiM / isaliye sabhI pudgaloMmeM cAroM guNa hote haiM / isa bAtakI siddhike liye dUsarI yukti bhI dikhalAte haiM--caMdrakAMtamaNi (pASANa) pRthivIkAyase jala jhar3atA hai, jalase pRthvIkAya motI utpanna hote haiM, araNI lakar3Ise agni utpanna hotI hai, jo nAmaka annake khAnese peTameM vAyu ho jAtA hai / isa kAraNa pRthvI, jala, agni, vAyuke pudgaloMmeM bheda nahIM hai, kevala pariNamanake bhedase bheda hai / isase siddha huA, ki sabhI pudgaloMmeM sparzAdi cAra guNa pAye jAte haiM // 40 // Age amUrtIka pA~ca dravyoMke guNoMko kahate haiM-AkAzasya AkAza dravyakA [avagAhaH] eka hI samaya saba dravyoMko jagaha denekA kAraNa aisA avagAhanAmA vizeSa guNa hai, [tu] aura [dharmasya] dharmadravyakA [gamanahetutvaM] jIva pudgaloM ke

Page #336
42] pravacanasAraH AkAzasyAvagAho dharmadravyasya gamanahetutvam / dhamaitaradravyasya tu guNaH punaH sthAnakAraNatA // 41 // kAlasya vartanA syAt guNa upayoga iti Atmano bhnnitH| jJeyAH saMkSepAguNA hi mUrtimahINAnAm // 42 // yugalam / vizeSaguNo hi yugapatsarvadravyANAM sAdhAraNAvagAhahetukhamAkAzasya, sakRtsarveSAM gamanapariNAminAM jIvapudgalAnAM gamanahetulaM dharmasya, sakRtsarveSAM sthAnapariNAminA jIvapudgalAnAM sthAnahetukhamadharmasya, azeSazeSadravyANAM pratiparyAyaM samayavRttihetuvaM kAlasya, caitanyapariNAmo jIvasya / evamamUrtAnAM vizeSaguNasaMkSepAdhigame liGgam / tatraikakAlameva sakaladravyasAdhAraNAvagAhasaMpAdanamasarvagatalAdeva zeSadravyANAmasaMbhavadAkAzamadhigamayati / tathaikavArameva gatipariNatakAraNatAguNo bhavatIti prathamagAthA gatA / kAlasya vartanA syAdguNaH jJAnadarzanopayogadvayamityAtmano guNo bhaNitaH / evaM saMkSepAdamUrtadravyANAM guNA jJeyA iti / tathAhi-sarvadravyANAM sAdhAraNamavagAhahetutvaM vizeSaguNatvAdevAnyadravyANAmasaMbhavatsadAkAzaM nizcinoti / gatipariNatasamastajIvapudgalAnAmekasamaye sAdhAraNaM gamanahetutvaM vizeSagugatvAdevAnyadravyANAmasaMbhavatsaddharmadravyaM nizcinoti / tathaiva ca sthitipariNatasamastajIvapudgalAnAmekasamaye sAdhAraNaM sthitihetutvaM vizeSaguNatvAdevAnyadravyANAmasaMbhavadadharmadravyaM nizcinoti / sarvagamanakA kAraNa aisA gatihetutvanAmA vizeSa guNa hai, [punaH] tathA [dhamataradravyasya adharmadravyakA [guNaH] vizeSa guNa [sthAnakAraNatA] eka hI samaya sthitibhAvako pariNata hue jIva pudgaloMko sthitikA kAraNapanA hai / [kAlasya] kAladravyakA [vartanA] sabhI dravyoMke samaya samaya pariNamanakI pravRttikA kAraNa aisA vartanA nAmakA guNa [sthAt ] hai, [AtmanaH guNaH] jIvadravyakA vizeSa guNa [upayogaH iti bhaNitaH] cetanA pariNAma hai, aisA bhagavAnne kahA hai / [hi] nizcayase [ete guNAH] pahale kahe jo vizeSa guga haiM, ve [saMkSepAt] vistAra na karake thor3emeM hI [mUrtipahINAnAM mUrtirahita jo pA~ca dravya haiM, unake [jJeyAH] jAnanA cAhiye / bhAvArtha-avagAhananAmA guNa AkAzadravyakA hI cihna hai, kyoMki anya pA~ca dravya haiM, ve sarva vyApaka nahIM hai, AkAza dravya hI sarvagata (sabameM phailA huA) hai, isa kAraNa pA~ca dravyoMkA avagAha guNa nahIM ho sakatA, aura AkAza sabakA bhAjana hai, kyoMki saba dravya isImeM rahate haiM, isase isa AkAzakA avagAha cihna hai, vaha guNa hotA huA AkAzake astipane (maujUdagI) ko dikhAtA hai / jIva pudgalakI gatiko sahAyatA karanevAlA gatihetutvanAmA guNa dharmadravyakA hI cihna hai, anya pA~ca dravyoMkA bana nahIM sakatA, kyoMki kAladravya pudgala pradezI hai, isase kAlapudgalakA guNa nahIM ho sakatA / jo dravya akhaMDarUpa loka pramANa ho, vahI pudgalakI saba jagaha gatimeM sahAyatA kara sakatA hai, aura samudghAtake vinA jIvadravya lokake asaMkhyAtaveM bhAgameM rahatA hai, isase jIvadravyakA bhI guNa nahIM ho sakatA, aura AkAzadravya lokAlokataka hai| yadi AkAzakA guNa ho, to jIva pudgala alokameM gamana kara sakate haiM, so aisA hai nahIM / isa kAraNa AkAzakA bhI guNa

Page #337
172 kundakundaviracitaH [a0 2, gA0 42samastajIvapudgalAnAmAlokAdgamanahetukhamapradezakhAkAlapudgalayoH samuddhAtAdanyatra lokAsaMkhyeyabhAgamAtrakhAjjIvasya lokAlokasIno'calitakhAdAkAzasya viruddhakAryahetukhAdadharmasyAsaMbhavaddharmamadhigamayati / tathaikavArameva sthitipariNatasamastajIvapudgalAnAmAlokAtsthAnahetukhamapradezatvAkAlapudgalayoH samuddhAtAdanyatra lokAsaMkhyeyabhAgamAtrakhAjIvasya, lokAlokasImno'calitakhAdAkAzasya, viruddhakAryahetukhAddharmasya cAsaMbhavadadharmamadhigamayati / tathA azeSadravyANAM pratiparyAyaM samayavRttihetulaM kAraNAntarasAdhyakhAtsamayaviziSTAyA vRtteH svtstessaamsNbhvtkaalmdhigmyti| tathA caitanyapariNAmazcetanakhAdeva zeSadravyANAmasaMbhavan jIvamadhigamayati / evaM guNavizeSAdravyavizeSo'dhigantavyaH // 41-42 // atha dravyANAM pradezavattvApradezavatvavizeSaM prajJApayati jIvA poggalakayA dhammAdhammA puNo ya AgAsaM / sapadesehiM asaMkhA Natthi padesa tti kAlassa // 43 // dravyANAM yugapatparyAyapariNatihetutvaM vizeSaguNatvAdevAnyadravyANAmasaMbhavatkAladravyaM nizcinoti / sarvajIvasAdhAraNaM sakalavimalakevalajJAnadarzanadvayaM vizeSaguNatvAdevAnyAcetanapaJcadravyANAmasaMbhavatsacchuddhabuddhaikasvabhAvaM paramAtmadravyaM nizcinoti / ayamatrArthaH--yadyapi paJca dravyANi jIvasyopakAraM kurvanti tathApi tAni duHkhakAraNAnyeveti jJAtvA yadi vAkSayAnantasukhAdikAraNaM vizuddhajJAnadarzanopayogasvabhAvaM paramAtmadravyaM tadeva manasA dhyeyaM vacasA vaktavyaM kAyena tatsAdhakamanuSThAnaM ca kartavyamiti // 41-42 // evaM kasya dravyasya nahIM hai, adharmadravya jIva pudgalakI sthitiko sahAyatA denevAlA hai, usako gati sahAyatA viruddha par3hatI hai, isa kAraNa adharmadravyakA bhI guNa nahIM ho sakatA / isaliye yaha gatihetu guNa eka dharmadravya hI ko pragaTa dikhalAtA hai| usI prakAra eka hI bAra sthitibhAvako pariNata hue jIvapudgaloMko si honA, aisA sthitihetutva guNa eka adharmadravyakA hI hai, kyoMki kAlapudgala apradezI aura khaMDa haiM, isaliye ina donoMkA guNa nahIM ho sakatA, aura jIvadravya samudghAtake vinA lokapramANa hotA hI nahIM, isase jIvakA bhI guNa nahIM bana sakatA, AkAzadravya lokAloka pramANa hai, so yadi AkAzakA guNa mAnA jAve, to alokameM bhI jIvapudgalakI sthiti honI cAhiye, isaliye AkAzakA bhI guNa nahIM siddha huaa| isa kAraNa sthitihetutvanAmA guNa adharmadravyake hI astipaneko pragaTa karatA hai / tathA samasta dravyoMke paryAyoMko samaya samayameM palaTAnekA kAraNa vartanAhetutvanAmA guNa kAladravyakA hai, kyoMki anya pA~ca dravyoMse samaya-paryAyakI utpatti nahIM hotI / isa kAraNa pA~ca dravyoMkA vartanAhetutva guNa nahIM haiM, vaha guNa kevala kAlake hI astitvako kahatA hai| usI prakAra cetanA guNa jIvakA hI hai, kyoMki anya pA~ca dravya acetana haiM, isaliye unakA na hokara jIvakA hI cihna hotA huA jIvako pragaTa dikhalAtA hai| isa taraha guNoMke bhedase dravyakA bheda jAnanA cAhiye // 41-42 // Age chaha dravyoMmeM pradezI aura apradezIpaneke bhedako dikhalAte haiM-[jIvAH] jIvadravya [pudgalakAyAH] pudgala skaMdha [punaH] aura kA heta

Page #338
173 pravacanasAraH jIvAH pudgalakAyA dharmAdhauM punazcAkAzam / __ svapadezairasaMkhyA na santi pradezA iti kAlasya // 43 // pradezavanti hi jIvapudgaladharmAdharmAkAzAni anekapradezavattvAt / apradezaH kAlANuH pradezamAtrakhAt / asti ca saMvartavistArayorapi lokAkAzatulyAsaMkhyeyapradezAparityAgAjjIvasya dravyeNa pradezamAtrakhAdapradezave'pi dvipradezAdisaMkhyeyAsaMkhyeyAnantapradezaparyAyeNAnavadhAritapradezakhAtpudgalasya, sakalalokavyApyasaMkhyeyapradezaprastArarUpatvAt dharmasya, sakalalokavyApyasaMkhyeyapradezaprastArarUpalAdevAdharmasya, sarvavyApyanantapradezaprastArarUpavAdAkAzasya ca pradezavatvam / kAlANostu dravyeNa pradezamAtrakhAtparyAyeNa tu parasparasaMparkAsaMbhavAdapradezavamevAsti / tataH kAladravyake vizeSaguNA bhavantIti kathanarUpeNa tRtIyasthale gAthAtrayaM gatam / atha kAladravyaM vihAya jIvAdipaJcadravyANAmastikAyatvaM vyAkhyAti-jIvA poggalakAyA dhammAdhammA puNo va AgAsaM jIvAH pudgalakAyAH dharmAdharmo punazcAkAzam / sapadesehi asNkhaa| ete paJcAstikAyAH kiMviziSTAH / svapradezairasaMkhyeyAH / atrAsaMkhyeyapradezazabdena pradezabahutvaM grAhyam / tacca yathAsaMbhavaM yojanIyam / tasya tAvatsaMsArAvasthAyAM vistAropasaMhArayorapi pradIpavatpradezAnAM hAnivRddhayorabhAvAdvayavahAreNa dehamAtre'pi nizcayena lokAkAzapramitAsaMkhyeyapradezatvam / dharmAdharmayoH punaravasthitarUpeNa lokAkAzapramitAsaMkhyeyapradezatvam / skandhAkArapariNatapudgalAnAM tu saMkhyeyAsaMkhyeyAnantapradezatvam / kiMtu pudgalavyAkhyAnena pradezazabdena paramANavo grAhyA, na ca kSetrapradezAH / kasmAtpudgalAnAmanantapradezakSetre'vasthAnAbhAvAditi / paramANorvyaktirUpeNaikapradezatvaM zaktirUpeNopacAreNa bahupradezatvaM ca / AkAzasyAnantA iti / Natthi padesa tti kAlassa na santi pradezA iti kAlasya / kasmAddavyarUpeNaikapradezatvAt parasparasaMbandhAbhAvAtparyAyarUpeNApIti // 43 // [dharmAdhamauM] dharmadravya tathA adharmadravya [ca] aura [AkAzaM] AkAzadravya ye pA~ca dravya [pradezaiH] pradezoMse [asaMkhyAtAH] gaNanA rahita haiM, arthAt koI asaMkhyAta pradezI haiM, koI anaMta pradezI haiM, [kAlasya] kAladravyake [pradezAH] aneka pradeza [na saMti] nahIM haiM, [iti] isa prakAra bhagavAnne kahA hai, arthAt kAladravya pradezamAtra honese apradezI hai| bhAvArtha-jIva, pudgala, dharma, adharma, AkAza, ye pA~ca dravya aneka pradezavAle haiM, isa kAraNa pradezI kahe jAte haiN| unameM jIvadravya to lokAkAzake pramANa asaMkhyAta pradezavAlA hai, saMkoca vistAra svabhAva honepara bhI asaMkhyAta pradezoMse kama bar3ha nahIM ho sakatA, pudgaladravya paramANudravyase to pradezamAtra hai, isaliye apradezI bhI hai, paraMtu paramANumeM milanekI zakti honese do paramANuse lekara saMkhyAta-asaMkhyAta-anaMta paramANuoMke skaMdhataka pradezabheda honeke kAraNa saMkhyAtapradezI asaMkhyAtapradezI anaMtapradezI jAnanA cAhiye / vyavahAranayale dharmadravya aura adharmadravya lokAkAza pramANa haiM, isa kAraNa asaMkhyAta pradezI haiN| AkAzadravya sarvavyApaka honese anaMtapradezI hai| kAla aNudravya honese pradezamAtra hai, isaliye apradezI hai, aura usa kAlANumeM ApasameM mila jAnekI zakti na honese pudgala paramANukI taraha upacArase bhI pradezI nahIM ho sakatA /

Page #339
174 kundakundaviracitaH [a0 2, gA0 44mapradezaM zeSadravyANi pradezavanti // 43 // atha kAmI pradezino'pradezAcAvasthitA iti prajJApayati logAlogesu Nabho dhammAdhammehi Adado logo| sese paDucca kAlo jIvA puNa poggalA sesA // 44 // lokAlokayonebho dharmAdharmAbhyAmAtato lokH| zeSau pratItya kAlo jIvAH punaH pudgalAH zeSau // 44 // AkAzaM hi tAvat lokAlokayorapi SaDdravyasamavAyAsamavAyayoravibhAgena vRttavAt / dharmAdhamauM sarvatra loke tannimittagamanasthAnAnAM jIvapudgalAnAM lokAdahistadekadeze ca gamanasthAnAsaMbhavAt / kAlo'pi loke jIvapudgalapariNAmavyajyamAnasamayAdiparyAyavAt , sa tu atha tamevArtha draDhayati edANi paMcadavyANi ujjhiyakAlaM tu atthikAya tti / bhaNNaMte kAyA puNa bahuppadesANa pacayattaM // 2 // edANi paMcadavyANi etAni pUrvasUtroktAni jIvAdiSadravyANyeva ujjhiya kAlaM tu kAladravyaM vihAya asthikAya tti bhaNNaMte astikAyAH paJcAstikAyA iti bhaNyante kAyA puNa kAyAH kAyazabdena punaH / kiM bhaNyate / bahuppadesANa pacayattaM bahupradezAnAM saMbandhi pracayatvaM samUha iti / atra paJcAstikAyamadhye jIvAstikAya upAdeyastatrApi paJcaparameSThiparyAyAvasthA tasyAmapyarhatsiddhAvasthA tatrApi siddhaavsthaa| vastutastu rAgAdisamastavikalpajAlaparihArakAle siddhajIvasadRzA svakIyazuddhAtmAvastheti bhAvArthaH // 2 // evaM pazcAstikAyasaMkSepasUcanarUpeNa caturthasthale gAthAdvayaM gatam / atha dravyANAM lokAkAze'vasthAnamAkhyAtilogAlogesu Nabho lokAlokayoradhikaraNabhUtayorNabha AkAzaM tiSThati dhammAdhammehi Adado logo dharmAdharmAstikAyAbhyAmAtato vyApto bhRto lokaH / kiM kRtvaa| sese paDucca zeSau jIvapudgalau pratItyAzritya / ayamatrArthaH-jIvapudgalau tAvalloke tiSThatastayorgatisthityoH kAraNabhUtau dharmAdharmAvapi loke / kAlo kAlo'pi isase yaha bAta siddha huI, ki pA~ca dravya pradezavAle haiM, aura kAladravya kevala apradezI hai // 43 / / Age pradezI aura apradezI dravya kisa jagaha rahate haiM ? isa bAtako kahate haiM--[lokAlokayoH] loka aura alokameM [nabhaH] AkAzadravya rahatA hai, [dharmAdharmAbhyAM dharmadravya aura adharmadravyase [lokaH AtataH] lokAkAza vyApta hai, arthAt dharma aura adharma ye donoM dravya lokAkAzameM phaila rahe haiM,[zeSau pratItya] jIva pudgala dravyakI pratItise [kAlaH] kAladravya tiSTha rahA hai| [zeSAH jIvAH] bAkI rahe jIvadravya [punaH] aura [pudgalAH] pudgaladravya ye donoM lokAkAzameM haiN| bhAvArthaAkAzadravya saba jagaha hai, kyoMki sabakA bhAjana (rahanekA ThikAnA ) hai, isaliye lokAlokameM hai| dharma adharmadravya lokameM haiM, inake nimittase hI jIva pudgalakI gati sthiti lokase bAhara eka pradezameM bhI nahIM hotI, lokameM hI hotI hai / kAladravyakA samayAdi paryAya, jIva pudgalake pariNamana karanese hI pragaTa

Page #340
45 ] pravacanasAraH 175 lokaikapradeza evApradezatvAt / jIvapudgalau tu yuktita eva loke SaDdravyasamavAyAtmakatvAllokasya / kiMtu jIvasya pradezasaMvartavistAradharmatvAt pudgalasya bandhahetubhUtasnigdharUkSaguNadharmatvAcca tadekadezasarvalokaniyamo nAsti kAlajIvapudgalAnAmityekadravyApekSayA ekadeza anekadravyApekSayA punaraJjanacUrNapUrNasamudrakanyAyena sarvaloka eveti // 44 // atha pradezavattvApadezatvasaMbhavaprakAramAtraM sUtrayati jadha te NabhappadesA tadhappadesA havaMti sesANaM / apadeso paramANU teNa padesunbhavo bhaNido // 45 // yathA te namaH pradezAstathA pradezA bhavanti zeSANAm / apradezaH paramANustena pradezodbhavo bhaNitaH // 45 // zeSau jIvapudgalau pratItya loke / kasmAditi cet / jIvapudgalAbhyAM navajIrNapariNatyA vyajyamAnasamayaghaTikAdiparyAyatvAt / zeSazabdena kiM bhaNyate / jIvA puNa puggalA sesA jIvAH pudgalAzca punaH zeSA bhaNyanta iti / ayamatra bhAvaH -- yathA siddhA bhagavanto yadyapi nizcayena lokAkAzapramitazuddhAsaMkhyeyapradeze kevalajJAnAdiguNAdhArabhUte svakIyasvakIyabhAve tiSThanti tathApi vyavahAreNa mokSazilAyAM tiSThantIti bhaNyante / tathA sarve padArthA yadyapi nizcayena svakIyasvakIyasvarUpe tiSThanti tathApi vyavahAreNa lokAkAze tiSThantIti / atra pyananta jIvadravyebhyo'nantaguNapudgalAstiSThanti tathApyekadIpaprakAze bahudIpaprakAzavadviziSTAvagAhazaktiyogenAsaMkhyeyapradeze'pi loke'vasthAnaM na virudhyate // 44 // atha yadevAkAzasya paramANuvyAptakSetraM pradezalakSaNamuktaM zeSadravyapradezAnAM tadeveti sUcayati-- jadha te NabhappadesA yathA te prasiddhAH paramANuhotA hai, isa kAraNa kAladravya bhI lokameM hI hai / rahe jIva pudgala ye lokameM pragaTa dIkhate ho haiM, jIvake saMkoca vistAra zakti honese vaha lokaparimANa bhI hai / pulake baMdhakA kAraNa snigdha ( cikanA ) rUkSa (rUkhA) guNa pariNamana honese yaha bhI saba lokapramANa hai / isa kAraNa ye donoM dravya lokake ekapradeza ( hisse) meM bhI haiM, aura saba lokameM bhI rahate haiM / tathA kAladravya, jIvadravya aura pudgala aneka dravya haiM, inakI apekSA jo dekhA jAya, to saba loka bharA huA hai / jaise kAjala vagairaH rakhane kI kajarauTI aMjana vagairaH se bharI rahatI hai, usI prakAra aneka dravyakI apekSA ina tIna dravyoMse saba loka bharA huA hai // 44 Age ina dravyoMke pradezapaneke kathanakA saMbhava honA dikhalAte haiM - [ yathA ] jaise [te] ve eka paramANu barAbara kahe gaye jo [ nabhaH pradezAH ] AkAzake pradeza haiM, ve jaise paramANuoMke mApase anaMta gine jAte haiM, [tathA ] usI prakAra [zeSANAM ] zeSa dharmadravya, adharmadravya, ekajIvadravya, inake bhI [ pradezAH ] pradeza paramANurUpa gajase mApe huye [bhavaMti ] hote haiM, arthAt mApe jAte haiM, [ paramANuH ] avibhAgI pudgala-paramANu [apradezaH ] do Adi pradezoMse rahita hai, arthAt pradezamAtra hai, [te] usa paramANuse [ pradezodbhavaH ] pradezoMkI utpatti [ bhaNitaH ] kahI gaI hai / bhAvArthasabase sUkSma (choTA) avibhAgI paramANu hotA hai, vaha paramANu jitanI jagaha roke, utanI jagahakA nAma

Page #341
176 kundakundaviracitaH [a0 2, gA0 45sUtrayiSyate hi svayamAkAzasya pradezalakSaNamekANuvyApyasamiti / iha tu yathAkAzasya pradezAstathA zeSadravyANAmiti pradezalakSaNamakArakatvamAsUtryate / tato yathaikANunyApyenAMzena gaNyamAnasyAkAzasyAnantAMzatvAdanantapradezavaM tathaikANuvyApyenAMzena gaNyamAnAnAM dharmAdharmaikajIvAnAmasaMkhyeyAMzatvAt pratyekamasaMkhyeyapradezatvam / yathA cAvasthitapramANayodharmAdharmayostathA saMvartavistArAbhyAmanavasthitapramANasyApi zuSkAItvAbhyAM carmaNa iva jIvasya khAMzAlpabahutvAbhAvAdasaMkhyeyapradezatvameva / amUrtasaMvartavistArasiddhizca sthUlakazazizukumArazarIravyApitvAdasti svasaMvedanasAdhyaiva / pudgalasya tu dravyeNaikapradezamAtratvAdapradezatve yathodite satyapi dvipradezAdhudbhavahetubhUtatathAvidhasnigdharUkSaguNapariNAmazaktisvabhAvAtpadezodbhavatvamasti / tataH paryAyeNAnekapradezatvasyApi saMbhavAt dvayAdisaMkhyeyAsaMkhyeyAnantapradezatvamapi nyAyyaM pudgalasya // 45 // atha kAlANorapadezatvameveti niyamayati samao du appadeso padesamettassa vvajAdassa / vadivaDhdo so vadi padesamAgAsavvassa // 46 // vyAptakSetrapramANAkAzapradezAH tadhappadesA havaMti sesANaM tenaivAkAzapradezapramANena pradezA bhavanti / keSAm / zuddhabubaikasvabhAvaM yatparamAtmadravyaM tatprabhRtizeSadravyANAm / apadeso paramANU apradezo dvitIyAdipradezarahito yo'sau pudgalaparamANuH teNa padesubbhavo bhaNido tena paramANunA pradezasyodbhava utpttirbhnnitaa| paramANuvyAptakSetraM pradezo bhavati / tadane vistareNa kathayati iha tu sUcitameva // 45 // evaM paJcamasthale svatantragAthAdvayaM gatam / atha kAladravyasya dvitIyAdipradezarahitatvenApradezatvaM vyavasthApayati- samao samayapradeza hai / isa taraha AkAzake anaMta pradeza hote haiM / usI prakAra pradezase dharmadravya, adharmadravya, aura eka jIvadravyakA mApa kiyA jAve, to asaMkhyAta asaMkhyAta pradezI haiM, unameM bhI dharmadravya aura adharmadravya sadA hI sthirarUpa haiM, tathA jIvadravya saMsArameM saMkoca vistArakara athira hai, jaise sUkhA aura gIlA carma anavasthita hai, to bhI apane pradezoMse kama jyAdA nahIM hotA / isa prakAra asaMkhyAtapradezI hai / yahA~para koI prazna kare, ki AtmA amUrta hai, usake saMkoca vistAra kisa taraha ho sakatA hai ? to usakA uttara yaha hai, ki jaise koI puruSa moTA hai, vaha kSINa ho jAtA hai, aura koI kSINase moTA ho jAtA hai, isa dazAmeM usa puruSake zarIrake moTe vA kSINa honeke sAthameM hI AtmAke pradeza bhI saMkoca aura vistArako prApta hote haiM, aura jaise bAlaka jaba javAna hotA hai, taba AtmAke pradeza bhI vistArarUpa ho jAte haiM, isa kAraNa AtmAke saMkoca vistAra acchI taraha anubhavameM Ate haiM, saMdeha nahIM rahatA / pudgaladravya paramANukI apekSA yadyapi eka pradezI hai, to bhI dvayaNukAdi honekI isameM milana-zakti hai, isaliye dvayaNuka vagairaha skaMdha (samUharUpa) paryAyoMkI apekSA saMkhyAta, asaMkhyAta, anaMtapradezI pudgaladravya hai, // 45 // Age kAlANuko apradezI dikhalAte haiM [tu] aura [samayaH] kAladravya [apradezaH] pradezase rahita hai, arthAt pradezamAtra hai, [saH] vaha kAlANu [AkAzadravyasya

Page #342
177 47] pravacanasAraH samayastvapradezaH pradezamAtrasya dravyajAtasya / vyatipatataH sa vartate pradezamAkAzadravyasya // 46 // __ apradeza eva samayo dravyeNa pradezamAtratvAt na ca tasya pudgalasyeva paryAyeNApyanekapradezatvaM yatastasya nirantaraM prastAravistRtapradezamAtrAsaMkhyeyadravyatve'pi parasparasaMparkAsaMbhavAdekaikamAkAzamadezamabhivyApya tasthuSaH pradezamAtrasya paramANostadabhivyAptamekamAkAzapradeza mandagatyA vyatipatata eva vRttiH // 46 // atha kAlapadArthasya dravyaparyAyau prajJApayati vadivadado taM desaM tassama samao tado paro puvvo| jo attho so kAlo samao uppaNNapaddhaMsI // 47 // vyatipatatastaM dezaM tatsamaH samayastataH paraH puurvH| yo'rthaH sa kAlaH samaya utpannamadhvaMsI // 47 // paryAyasyopAdAnakAraNatvAtsamayaH kAlANuH / du punaH / sa ca kathaMbhUtaH / appadeso apradezo dvitIyAdipradezarahito bhavati / sa ca kiM karoti / so vaTTadi sa pUrvoktakAlANuH paramANorgatipariNateH sahakAritvena vartate / kasya saMbandhI yo'sau paramANuH / padesamettassa davyajAdassa pradezamAtrapudgalajAtirUpaparamANudravyasya / kiM kurvataH / vadivadado vyatipatato mandagatyA gacchataH / kaM prati / padesaM kAlANuvyAptamekapradezam / kasya saMbandhinam / AgAsadavvassa AkAzadravyasyeti / tathAhi-kAlANurapradezo bhavati / kasmAt / dravyeNaikapradezatvAt / athavA yathA snehaguNena pudgalAnAM parasparabandho bhavati tathAvidhabandhAbhAvAtpa yeNApi / ayamatrArthaH----yasmAtpudgalaparamANorekapradezagamanaparyantaM sahakAritvaM karoti na cAdhikaM tasmAdeva jJAyate so'pyekapradeza iti // 46 // atha pUrvoktakAlapadArthasya paryAyasvarUpaM dravyasvarUpaM ca pratipAdayativadivadado tasya pUrvasUtroditapudgalaparamANorvyatipatato mandagatyA gacchataH / kaM karmatApannam / taM desaM taM pUrvagAthoditaM kAlANuvyAtamAkAzapradezam / tassama tena kAlANuvyAptaikapradezapudgalaparamANumandagatigamanena AkAzadravyake pradeza nirvibhAgakSetrarUpa pradezameM [vyatipatataH] maMda gatise gamana karanevAlA pradezamAtrasya dravyajAtasya] tathA eka pradezarUpa aise pudgalajAtirUpa paramANuke nimittase [vartate] samaya-paryAyakI pragaTatAse pravartatA hai / bhAvArtha-lokAkAzake asaMkhyAta pradeza haiM, aura eka eka pradezameM eka eka kAlANu ThaharA huA hai, vaha judA judA thiratA liye hue ratnoMkI rAzikI taraha ApasameM milanerUpa zaktise rahita hai, isa prakAra ve asaMkhyAta haiN| jaba pudgalaparamANu AkAzake eka pradezase dUsare pradezameM maMda gatise jAtA hai, taba pudgala-paramANukI gatise usa AkAzameM tiSTe hue kAlANukA samayarUpa paryAya pragaTa hotA hai, aura eka kAlANu eka pradezamAtra honese hI apradezI hai // 46 // Age kAla padArthake dravya aura paryAya dikhAte haiM-[taM dezaM] jo AkAzakA eka pradeza hai, usameM [vyatipatataH] maMda gamanase jAnevAle pudgala-paramANuko [tatsamaH] prava. 23

Page #343
178 kundakundaviracitaH [ a0 2, gA0 47 yo hi yena pradezamAtreNa kAlapadArthenAkAzasya pradezo'bhivyAptastaM pradeza mandagatyAtikramataH paramANostatpradezamAtrAtikramaNaparimANena tena samo yaH kAlapadArthasUkSmavRttirUpasamayaH sa tasya kAlapadArthasya paryAyastataH evaMvidhAtparyAyAtpUrvottaravRttivRttatvena vyaJjitanityalo yo'rthaH tattu dravyam / evamanutpannAvidhvasto dravyasamayaH, utpannamadhvaMsI paryAyasamayaH / anaMzaH samayo'yamAkAzapradezasyAnaMzatvAnyathAnupapatteH / na caikasamayena paramANorAlokAntagamane'pi samaH samAnaH sadRzastatsamaH samao kAlANudravyasya sUkSmaparyAyabhUtaH samayo vyavahArakAlo bhavatIti paryAyavyAkhyAnaM gatam / tado paro pucvo tasmAtpUrvoktasamayarUpakAlaparyAyAtparo bhAvikAle pUrvamatItakAle ca jo attho yaH pUrvaparyAyeSvanvayarUpeNa dattapadArtho dravyaM so kAlo sa kAlaH kAlapadArthoM bhavatIti dravyavyAkhyAnam | samao uppaNNapaddhaMsI sa pUrvoktasamayaparyAyo yadyapi pUrvAparasamayasaMtAnApekSayA saMkhyeyAsaMkhyeyAnantasamayo bhavati, tathApi vartamAnasamayaM pratyutpannapradhvaMsI / yastu pUrvoktadravyakAlaH sa trikAlasthAyitvena nitya iti / evaM kAlasya paryAyasvarUpaM dravyasvarUpaM ca jJAtavyam // athavAnena gAthAdvayena samayarUpavyavahArakAlavyAkhyAnaM kriyate nizcayakAlavyAkhyAnaM tu 'uppAdo paddhaso' ityAdi gAthAtrayeNAgre karoti / tadyathA / samao paramArthakAlasya paryAyabhUtasamayaH / avappadeso apagatapradezo dvitIyAdipradezarahito niraMza ityarthaH / kathaM niraMza iti cet / padesamettassa daviyajAdassa pradezamAtrapudgaladravyasya saMbandhI yo'sau paramANuH vadivAdAdo vaTTadi vyatipAtAt mandagatigamanAtsakAzAtsa paramANustAvadgamanarUpeNa vartate / kaM prati / padesamAgAsadaviyassa vivakSitaikAkAzapradezaM jitanA kucha sUkSmakAla lage, usa samAna kAlapadArtha [ samayaH ] samayanAmA paryAya kahA jAtA hai / [tataH ] usa paryAyase [ paraH pUrvaH ] Age tathA pahale [yaH ] jo nityabhUta [ arthaH] padArtha hai, [sa] vaha [kAlaH ] kAlanAmA dravya hai / bhAvArtha - eka AkAzake pradezameM jo kAlANu hai, vaha dUsare pradezameM rahanevAle kAlANuse kadApi nahIM milatA, isa kAraNa jaba pudgala - paramANu eka pradeza se dUsare pradeza ( jagaha ) meM jAtA hai, taba pahale pradezameM rahanevAle kAlANuse dUsare pradezavarti kAlANumeM bheda hai, saMyoga nahIM hai, kyoMki usameM milana-zaktikA abhAva hai| isa kAraNa sUkSma kAlakA samaya nAmakA paryAya pulakI maMda gati se pragaTa jAnA jAtA hai| jo kAlANu bhinna nahIM hote, tathA unameM milanekI zakti hotI to samaya-paryAya kabhI nahIM hotA / akhaMDa eka dravyake pariNamanase tathA kAlANuke bhinna honese samaya-bheda hotA hai / - paramANu eka kAlANuse dUsare kAlANumeM jaba jAtA hai, vahA~ bheda hotA hai / isI liye kAladravyakA samaya-paryAya pudgala - paramANuko maMda gatise pragaTa hotA hai / aura jo samaya- paryAyake utpanna honese na to utpanna hotA hai, na vinAza pAtA hai, Age pIche sadA nitya hai, vaha kAlANu dravyasamaya hai / tathA paryAya-samaya vinAzIka hai, kAlANurUpa dravya- samaya nitya hai / paryAya - samayase anya koI bhI sUkSma kAla nahIM hai, isa kAraNa samaya niraMzI hai, arthAt phira usakA bheda nahIM hotA, aura jo samayake bhI aMza (bhAga) kiye jAveM, to sUkSma AkAzake pradezoMke bhI aMza ho jAyeMge, paraMtu pradeza to sabase sUkSma

Page #344
47 179 samayasya sAMzatvaM viziSTagatipariNAmAdviziSTAvagAhapariNAmavat / tathAhi-he - yathA viziSTAvagAhapariNAmAdekaparamANuparimANo'nantaparamANuskandhaH paramANoranaMzatkhAt punarapyanantAMzalaM na sAdhayati tathA viziSTagatipariNAmAdekakAlANuvyAsaikAkAzapradezAtikramaNaparimANAvacchinaikasamayenaikasmAllokAntAdvitIyaM lokAntamAkrAmataH paramANorasaMkhyeyAH kAlANavaH samayasyAnaMzatvAdasaMkhyeyAMzatvaM na sAdhayanti // 47 // athAkAzasya pradezalakSaNaM sUtrayati pravacanasAraH prati / iti prathamagAthA vyAkhyAnam / vavibadado taM desaM sa paramANustamAkAzapradezaM yadA vyatipatito'tikrAnto bhavati tassama samao tena pudgalaparamANumandagatigamanena samaH samAnaH samayo bhavatIti niraMzatvamiti vartamAnasamayo vyAkhyAtaH / idAnIM pUrvaparasamayau kathayati - tado paro pucco tasmAtpUrvoktavartamAnasamayAtparo bhAvI ko'pi samayo bhaviSyati pUrvamapi ko'pi gataH attho jo evaM yaH samayatrayarUpo'rthaH so kAlo so'tItAnAgatavartamAnarUpeNa trividhavyavahArakAlo bhaNyate / samao uppaNNapaddhaMsI teSu triSu madhye yo'sau vartamAnaH sa utpannapradhvaMsI atItAnAgatau tu saMkhye yA saMkhyeyAnantasamayAvityarthaH / evamuktalakSaNe kAle vidyamAne'pi paramAtmatattvamalabhamAno'tItAnantakAle saMsArasAgare bhramito'yaM jIvo yatastataH kAraNAttadeva nijaparamAtmatattvaM sarvaprakAropAdeyarUpeNa zraddheyaM, svasaMvedanajJAnarUpeNa jJAtavyamAhArabhayamaithunaparigrahasaMjJAsvarUpaprabhRti samastarAgAdivibhAvatyAgena dhyeyamiti tAtparyam // 47 // evaM kAlavyAkhyAnamukhyatvena SaSThasthale gAthAdvayaM gatam / atha pUrvaM yatsUcitaM pradezasvarUpaM tadidAnIM vivRNotikSetra hai, usameM aMzoMkI kalpanA kisa taraha ho sakatI hai ? kadApi nahIM ho sakatI / usI taraha samaya bhI sUkSma kAla hai, isameM aMza kalpanA nahIM ho sakatI / yahA~para koI prazna kare, ki pudgala - paramANu eka samayameM zIghra gatise jAkara lokake agrabhAgataka pahu~catA hai, usa avasthAmeM caudaha rAjUtaka zreNIbaddha jitane AkAza-pradezoM meM kAlANu haiM, una sabako sparza karatA hai, isaliye ekasamayameM gamana karanese jitane AkAza-pradezoM meM kAlANu haiM, utane hI samayake aMza bheda hone cAhiye ? isakA uttara yaha hai, ki paramANumeM koI eka gatipariNAmakI vizeSatA hai, isa kAraNa bahuta zIghra cAlase 14 rAjU calA jAtA hai, paraMtu samayake aMza nahIM hote hai, samaya to atyaMta sUkSma kAla hai / jaise eka paramANuke pramANa AkAza-pradeza hai, usameM anaMta paramANuokA skaMdha rahatA hai, vahA~para pradezake anaMta aMza nahIM hote, kyoMki paramANu niraMza hai, usameM dUsarA aMza siddha nahIM hotA / isa kAraNa usa AkAzake pradezameM koI eka aisI avagAha-zakti hai, jo usameM eka paramANuke barAbara anaMta paramANu skaMdha (samUha) rahate haiM, lekina anaMta paramANuoMse usa pradezake anaMta aMza nahIM ho jAte, yaha koI avagAha - zaktikI hI vizeSatA hai / usI taraha gatipariNAmakI vizeSatAse eka samaya meM paramANu lokake aMtataka calA jAtA hai, vahA~ asaMkhyAta kAlANuoMko ullaMghana karanepara bhI samayake asaMkhyAta aMza siddha nahIM hote / samaya to aMzarUpa hI hai, usase dUsare aMza kisa taraha ho sakate haiM? kadApi bhI nahIM // 47 // Age AkAzake pradezakA lakSaNa kahate haiM - [ aNu

Page #345
180 kundakundaviracitaH [a0 2, gA048AgAsamaNuNiviTaM AgAsapadesasaNNayA bhaNidaM / savvesiM ca aNUNaM sakkadi taM dedumavagAsaM // 48 // AkAzamaNuniviSTamAkAzapradezasaMjJayA bhaNitam / / sarveSAM cAzUnAM zaknoti tadAtumavakAzam // 48 // AkAzasyaikANuvyApyo'zaH kilAkAzapradezaH, sa khalveko'pi zeSapaJcadravyapradezAnAM paramasaukSmapariNatAnantaparamANuskandhAnAM cAvakAzadAnasamarthaH / asti cAvibhAgaikadravyakhe'pyaMzakalpanamAkAzasya, sarveSAmaNUnAmavakAzadAnasyAnyathAnupapatteH / yadi punarAkAzasyAMzA na syuriti matistadAGgulIyugalaM nabhasi prasArya nirUpyatAM kimekaM kSetraM kimanekam / ekaM cekimabhinnAMzAvibhAgaikadravyatvena kiM vA bhinnAMzAvibhAgaikadravyatvena / abhinnAMzAvibhAgaikadravyalena cet yenAMzenaikasyA aGguleH kSetraM tenAMzenetarasyA ityanyatarAMzAbhAvaH / evaM dvayAyazAnAmabhAvAdAkAzasya paramANoriva pradezamAtrakham / bhinnAMzAvibhAgaikadravyatvena cet avibhAgaikadravyasyAMzaAgAsamaNuNiviThaM AkAzam aNuniviSTaM pudgalaparamANuvyAptam / AgAsapadesasaNNayA bhaNidaM AkAzapradezasaMjJayA bhaNitaM kathitam / savvesiM ca aNUNaM sarveSAmaNUnAM cakArAtsUkSmaskandhAnAM ca sakkadi taM dedumavagAsaM zaknoti sa AkAzapradezo dAtumavakAzam / tasyAkAzapradezasya yadItthaMbhUtamavakAzadAnasAmarthya na bhavati tadAnantAnanto jIvarAzistasmAdapyanantaguNapudgalarAzizcAsaMkhyeyapradezaloke kathamavakAzaM labhate / tacca vistareNa pUrva bhaNitameva / atha matam -akhaNDAkAzadravyasya pradezavibhAvaH kathaM ghaTate / parihAramAha-cidAnandaikasvabhAvanijAtmatattvaparamaikAgryalakSaNasamAdhisaMjAtanirvikArAhAdaikarUpasukhasudhArasAniviSTaM] paramANuse vyApta (rokA gayA) jo [AkAzaM] AkAzadravya hai, vaha [AkAzapradezasaMjJayA] AkAzakA pradeza aise nAmase [bhaNitaM] bhagavantadevane kahA hai, [tat] vaha AkAzakA eka pradeza [sarveSAM] anya saba dravyoMke pradezoMko [ca] aura [aNUnAM] paramasUkSmapaneko pariNata hue aise anaMta pudgalaskaMdhoMko [avakAzaM] jagaha [dAtuM] deneko [zaknoti] samartha hai| bhAvArthajitane AkAzako eka paramANu rokakara sthita ho, utanA AkAzanAmA pradeza hai| isase sUkSma kSetra koI bhI nahIM hai, jaisA ki yaha pradeza sUkSma hai, isameM anya aMzokI kalpanA nahIM hotii| tathA usa sUkSma AkAzake pradezameM jagaha denekI aisI hI zakti hai, ki pA~ca dravyoMke bhI pradeza rahate haiM, aura anaMta pudgala-paramANu tathA anaMta pudgala-skaMdha bhI rahate haiM / yaha AkAzameM avagAha (jagaha) denekI koI eka aisI hI atizaya mahimAyukta zakti hai| yahA~para koI prazna kare, ki AkAzadravya to akhaMDa eka vastu hai, usameM pradezarUpa aMza kalpanA kaise ho sakatI hai ? usakA samAdhAna isa tarahase hai, ki nirvibhAga eka vastumeM bhI aMza kalpanA bana sakatI hai| yadi aisA kaho, ki kisa tarahase hotI hai ? to pahale apane hAthakI do aMgulI AkAzameM rakkho, aba batalAo, ki do aMguliyoMkA eka kSetra hai, ki do kSetra ? yadi kaho ki eka kSetra hai, to yaha prazna uThatA hai, ki kyA vaha akhaMDa eka AkAzakI

Page #346
49] pravacanasAraH 181 kalpanamAyAtam / anekaM cet kiM savibhAgAnekadravyatvena kiM vA'vibhAgaikadravyatvena / savibhAgAnekadravyatvena cet ekadravyasyAkAzasyAnantadravyatvaM, avibhAgaikadravyatvena cet avibhAgaikadravyasyAMzakalpanamAyAtam // 48 // atha tiryagRrdhvapracayAvAvedayati eko va duge bahugA saMkhAtIdA tado aNaMtA ya / davvANaM ca padesA saMti hi samaya tti kAlassa // 49 // eko vA dvau bahavaH saMkhyAtItAstato'nantAzca / dravyANAM ca pradezAH santi hi samayA iti kAlasya // 49 // pradezapacayo hi tiryapacayaH smyvishissttkRttimcystduurdhvprcyH| tatrAkAzasyAvasthitAnantapradezakhAddharmAdharmayoravasthitAsaMkhyeyapradezavAjIvasyAnavasthitAsaMkhyeyapradezavAtpudgalasya svAdatRptamuniyugalasyAvasthitakSetraM kimekamanekaM vA / yadyekaM tarhi dvayorapyekatvaM prApnoti na ca tathA / bhinnaM cettadA akhaNDasyapyAkAzadravyapradezavibhAgo na virudhyata ityarthaH // 48 // atha tiryakpracayordhvapracayau nirUpayati-eko va duge bahugA saMkhAtIdA tado aNaMtA ya eko vA dvau bahavaH saMkhyAtItAstato'nantAzca / davANaM ca padesA saMti hi kAladravyaM vihAya paJcadravyANAM saMbandhina ete pradezA yathAsaMbhavaM santi hi sphuTam / samaya tti kAlassa kAlasya punaH pUrvoktasaMkhyopetAH samayAH santIti / tadyathA-ekAkAraparamasamarasIbhAvapariNataparamAnandaikalakSaNasukhAmRtabharitAvasthAnAM kevalajJAnAdivyaktirUpAnantaguNAdhArabhUtAnAM lokAkAzapramitazuddhAsaMkhyeyapradezAnAM muktAtmapadArthe yo'sau pracayaH samUhaH samudAyo apekSA eka kSetra hai ? yadi aisA mAno, taba to ThIka hai, aura jo do aMguliyoMkI bhinnatAse do aMza AkAzake kalpanA karanepara unakI apekSA bhI eka kSetra kahoge, to jisa aMzakara eka aMgulIkA kSetra hai, usI aMzakA dUsarI aMgulIkA bhI kSetra hai, aisA mAnanese anya aMzoMkA abhAva ho jaaygaa| isI taraha do Adi AkAzake aneka aMzoMkara bhinna bhinna hI aneka aMza mAnoge, to AkAza anaMta ho jAveMge, aura jo eka AkAzake aneka aMza mAnoge, to eka akhaMDa AkAzameM aMzakalpanA siddha hI hai // 48 // Age tiryakpracaya, Urdhvapracaya ina donoMkA lakSaNa kahate haiM-[dravyANAM pradezAH] kAladravyake vinA pA~ca dravyoMke nirvibhAga aMzarUpa pradeza [ekaH] eka [vA] athavA [dvau bahavaH] do athavA bahuta saMkhyAte [ca] aura [saMkhyAtItAH] asaMkhyAta [ca] tathA [tataH] usake bAda [anaMtAH] anaMta isa taraha yathAyogya [santi] sadAkAla rahate haiM, [kAlasya] kAladravyakA [samaya iti] samaya paryAyarUpa eka pradeza [hi] nizcayakara jAnanA cAhiye / bhAvArtha-jina dravyoMke bahuta pradeza hoveM, unheM tiryakpracaya kahate haiM, kyoMki pradezoMke samUhakA nAma tiryakpracaya hai| aneka samayoMkA nAma Urdhvapracaya hai / so yaha Urdhvapracaya saba dravyoMke hotA hai, kyoMki atIta, anAgata, vartamAna, kAlake aneka samayoMmeM saba dravya pariNamana karate haiN| tiryakpracaya eka kAladravyake binA sabake jAnanA caahiye|

Page #347
kundakundaviracitaH 182 [ a0 2, gA0 50 dravyeNAnekama dezatvazaktiyuktaikadezatvAtparyAyeNa dvibahupradezatvAccAsti tiryakpracayaH / na punaH kAlasya zaktyA, vyaktyA caika pradezatvAt / Urdhvamacayastu trikoTisparzilena sAMzatvAdravyavRtteH sarvadravyANAmanivArita eva / ayaM tu vizeSaH samayaviziSTavRttimacayaH zeSadravyANAmUrdhvamacayaH samayamacayaH eva kAlasyordhvapracayaH / zeSadravyANAM vRtterhi samayAdarthAntarabhUtatvAdastisamayaviziSTatvam / kAlavRttestu svataH samayabhUtatvAt tannAsti // 49 // atha kAlapadArthordhvapacayaniranvayatvamupahanti- uppAdo paddhaso vijjadi jadi jassa ekasamayamhi | samayassa so vi samao sabhAvasamavadvido havadi // 50 // rAziH sa / kiM kiM bhaNyate / tiryakpracayAH tiryaksAmAnyamiti vistArasAmAnyamiti akramAnekAnta iti ca bhaNyate / sa ca pradezapracayalakSaNastiryakpracayo yathA muktAtmadravye bhagitastathA kAlaM vihAya svakIyasvakIyapradezasaMkhyAnusAreNa zeSadravyANAM sa bhavatIti tiryakpracyo vyAkhyAtaH / pratisamayavartinAM pUrvottaraparyAyANAM muktAphalamAlAvatsaMtAna Urdhvapracaya ityUrdhvasAmAnyamityAyatasAmAnyamiti kramAnekAnta iti ca bhaNyate / sa ca sarvadravyANAM bhavati / kiMtu paJcadravyANAM saMbandhI pUrvAparaparyAya saMtAnarUpo yossAvUrdhvatApracayastasya svakIyasvakIyadravyamupAdAnakAraNam / kAlastu pratisamayaM sahakArikAraNaM bhavati / yastu kAlasya samayasantAnarUpa UrdhvatApracayastasya kAla evopAdAnakAraNaM sahakArikAraNaM ca / kasmAt / kAlasya bhinnasamayAbhAvAtparyAyA eva samayA bhavantItyabhiprAyaH // 49 // evaM saptamasthale svatantragAthAdvayaM gatam / atha samayasaMtAnarUpasyorvvapracayasyAnvayirUpeNAdhArabhUtaM kAladravyaM vyavasthApayati-uppAdo AkAzadravyake nizcala anaMta pradeza haiM, dharma aura adharma ina dravyoMke nizcala asaMkhyAta pradeza haiM, jIvake saMkoca vistAra kI apekSA athira asaMkhyAta pradeza haiM, pudgalake yadyapi dravyapanese eka pradeza hai, to bhI milana-zaktirUpa paryAyakI apekSA dose lekara saMkhyAta, asaMkhyAta, anaMtapradeza jAnane, kAladravya ekapradezamAtra hai, isameM kAlANuoM kI Apasa meM milana-zakti nahIM haiM / isa kAraNa pA~ca dravyoMke bahuta pradeza honese tiryakpracaya hai, kAla pradezamAtra hai, isaliye usake tiryak pracaya nahIM hai| Urdhvapraca to saba dravyoM hai, kyoMki sabhI dravya samaya samaya meM pariNamana karate haiM / yahA~para itanA vizeSa jAnanA, ki pA~ca dravyoMkA jo Urdhvapracaya hai, vaha kAlake Urdhvapracayase jAnA jAtA hai, kyoMki kAladravya saba dravyoM kI pariNati honeko sahAyaka hai / isa kAraNa kAlake samaya-paryAyase saba dravyoMkI pariNatikA bheda ginA jAtA hai / isI liye kAlake Urdhvapracayase anya pA~ca dravyoMkA UrdhvapracayarUpa bheda gina lenA / kAlakA Urdhvapracaya anyase nahIM, kyoMki kAlakI pariNatikA bheda kAla hI ke samayaparyAyase ginanemeM AtA hai / isa kAraNa kAlake Urdhvapracayako nimitta va upAdAnakAraNa Apa kAla hI jAnanA / anya pA~ca dravya apane Urdhvapracayako upAdAnakAraNa haiM, kAlakA Urdhvapracaya usa jagaha nimittakAraNa hai // 49 // Age kahate haiM, ki yadyapi samaya-saMtAnarUpa Urdhvapracayase kAlapadArtha utpanna hotA hai, tathA vinAza pAtA hai, to

Page #348
50] pravacanasAraH utpAdaH pradhvaMso vidyate yadi yasyaikasamaye / samayasya so'pi samayaH svabhAvasamavasthito bhavati // 50 // samayo hi samayapadArthasya vRtyaMzaH, tasmin kasyApyavazyamutpAdamadhvaMsau saMbhavataH, paramANorvyatipAtotpadyamAnadena kAraNapUrvakhAt / tau yadi vRttyaMzasyaiva kiM yogapadhena kiM krameNa, yaugapadyena cet nAsti yaugapadyaM, samamekasya viruddhadharmayoranavatArAt , krameNa cet nAsti kramaH, vRttyaMzasya sUkSmatvena vibhAgAbhAvAt / tato vRttimAn ko'pyavazyamanusatavyaH, sa ca samayapadArtha eva / tasya khalvekasminnapi vRttyaM samutpAdamadhvaMsau sNbhvtH| yo hi yasya vRttimato yasmin vRttyaMze tattyaMzaviziSTatvenotpAdaH sa eva tasyaiva vRttimatastasminneva vRttyaMze pUrvapaddhaMso vijjadi jadi utpAdaH pradhvaMso vidyate yadi cet / kasya / jassa yasya kAlANoH / ka ekasamayamhi ekasamaye vartamAnasamaye / samayassa samayotpAdakatvAtsamayaH kAlANustatya so vi samao so'pi kAlANuH sabhAvasamahavido havadi svabhAvasamavasthito bhavati / pUrvoktamutpAdapradhvaMsadvayaM tadAdhArabhUtaM kAlANudravyarUpaM dhrauvyamiti trayAtmakasvabhAvasattAstitvamiti yAvat / tatra samyagavasthitaH svabhAvaH samavasthito bhavati / tathAhi-yathAGgalidravye yasminneva vartamAnakSaNe vakrapariNAmasyotpAdastasminneva kSaNe tasyaivAGgalidraSyasya pUrvarjuparyAyeNa pradhvaMsastadAdhArabhUtAGgulidravyena dhrauvyamiti dravyasiddhiH / athavA svasvabhAvarUpasukhenotpAdastasminneva kSaNe tasyaivAtmadravyasya pUrvAnubhUtAkulatvaduHkharUpeNa pradhvaMsastadubhayAbhI dravyapanese dhruva hai-[yasya samayasya] jisa kAlANurUpa dravyasamayakA [ekasamaye] eka hI ati sUkSma kAlasamayameM [yadi] yadi [utpAdaH] utpanna honA, [pradhvaMsaH] vinAza honA [vidyate] pravartatA hai, to [sopi] vaha bhI [samayaH] kAlapadArtha [svabhAvasamavasthitaH] avinAzI svabhAvameM sthirarUpa [bhavati] hotA hai| bhAvArtha-kAlapadArthakA samayaparyAya hai, usameM pUrvaparyAyakA nAza aura uttaraparyAyakA utpAda avazya hotA hai, kyoMki pudgalaparamANu pUrvakAlANuko chor3akara Ageke kAlANuke samIpa maMda gatise jAtA hai, vahA~ samayaparyAya utpanna hotA hai| isa kAraNa pUrvakA nAza aura AgekI paryAyakI utpatti eka samaya hotI hai| yahA~para koI prazna kare, ki kAladravyameM utpAda-vyaya honA kyoM kahate ho, samayaparyAyako hI utpAda vyaya sahita honA mAna lenA cAhiye ? to isakA samAdhAna isa tarahase hai, ki-jo samayaparyAyakA hI utpAda vyaya mAnA jAve, to eka samayameM utpAda vyaya nahIM bana sakate, kyoMki utpAda-vyaya ye donoM prakAza aMdhakArakI taraha ApasameM virodhI haiM / isa kAraNa ekaparyAya samayakA utpAda-vyaya eka kAlameM kisa taraha ho sakatA hai ? nahIM ho sktaa| yadi aisA kaho, "ki ekasamayameM kramase samayaparyAyakA utpAda vyaya hotA hai," to aisA bhI ThIka nahIM mAlUma hotA, kyoMki samaya atyaMta sUkSma hai, usameM kramase bheda ho hI nahIM sktaa| isI liye eka samayameM samayaparyAyakA utpAda vyaya nahIM saMbhava hotA hai / kAlANurUpa dravyasamayako aMgIkAra karanese utpAda vyaya eka hI samayameM acchI taraha siddha hote haiN| isa kAraNa kAlANurUpa dravyasamaya hI

Page #349
184 kundakundaviracitaH [ a0 2, gA0 50 vRttyaMzaviziSTatvena pradhvaMsaH / yadyevamutpAdavyayAvekasminnapi vRttyaMze saMbhavataH samayapadArthasya kathaM nAma niranvayatvaM, yataH pUrvottaravRttyaMzaviziSTatvAbhyAM yugapadupAttapradhvaMsotpAdasyApi svabhAvenApradhvastAnutpannatvAdavasthitatvameva na bhavet / evamekasmin vRttyaMze samayapadArthasyotpAdavyayadhauvyavatvaM siddham / / 50 / atha sarvavRttyaMzeSu samayapadArthasyotpAdavyayatrauvyavattvaM sAdhayatiemhi saMti samaye saMbhavaThidiNAsasaNNidA aTThA / samayasma savvakAlaM esa hi kAlANusanbhAvo // 51 // ekasmin santi samaye saMbhavasthitinAzasaMjJitA arthAH / samayasya sarvakAlaM eSa hi kAlANusadbhAvaH // 51 // asti hi samasteSvapi vRttyaMzeSu samayapadArthasyotpAdavyayadhrauvyakhamekasmin vRttyaMze tasya dhArabhUtaparamAtmadravyatvena dhauvyamiti dravyasiddhiH / athavA mokSaparyAyarUpeNotpAdastasminneva kSaNe ratnatrayAtmakanizcayamokSamArgaparyAyarUpeNa pradhvaMsastadubhayAdhAraparamAtmadravyatvena dhauvyamiti dravyasiddhiH / tathA vartamAnasamayarUpaparyAyeNotpAdastasminneva kSaNe tasyaiva kAlANudravyasya pUrva samayarUpaparyAyeNa pradhvaMsastadubhayAdhArabhUtAGgulidravyasthAnIyena kAlANudravyarUpeNa dhauvyamiti kAladravyasiddhirityarthaH // 50 // atha pUrvoktaprakAreNa yathA vartamAnasamaye kAladravyasyotpAdavyayadhauvyatvaM sthApitaM tathA sarvasamayeSvastIti nizcinoti -- egamhi saMti samaye saMbhavaThidiNAsasaNNidA aTThA ekasminsamaye santi vidyante / ke / saMbhavasthitinAzasaMjJitA arthAH dharmAH svabhAvA iti yAvat / kasya saMbandhinaH / samayassa samayarUpaparyAyasyotpAdakatvAt / samayaH kAlANustasya savvakAlaM yadyekasmin vartamAnasamaye sarvadA tathaiva sa hi kAlANusambhAvo eSa pratyakSIbhUto hi sphuTamutpAdavyayadhrauvyAtmakakAlANusadbhAva avinAzI dhruvadravya svIkAra karanA cAhiye / usa dravyakAlANuke eka samayameM pUrvasamayaparyAyakA nAza aura uttarasamayaparyAyakA utpAda hotA hai, tathA dravyapane dhauvya hai / isa prakAra dravyake dhauvya mAnanese eka samayameM utpAda, vyaya, dhrauvya acchI taraha siddha hote haiM / yadi kAlANudravya na mAnA jAve, to ye utpAdAdi tInoM bhAva siddha nahIM ho skte| jaise hAthakI u~galI Ter3hI karanese usa u~galI ke pUrva sIdhe paryAyakA nAza hotA hai, vakra (Ter3hA ) paryAyakA utpAda hotA hai, aura aMgulIpane dhanya hai, usI prakAra kAladravyake utpAda, vyaya aura dhrauvya jAnane cAhiye // 50 // Age saba samayaparyAyoMmeM kAlapadArthake utpAda-vyaya-dhrauvya siddha hote haiM, aisA kahate haiM - [ ekasmin samaye ] eka samayaparyAyameM [samayasya ] kAlANurUpa kAlapadArthake [saMbhavasthitinAzasaMjJitAH ] utpAda, sthiti, nAza nAmake [arthAH ] bhAva [santi ] pravartate haiM, [ eSaH hi ] yaha utpAda, vyaya, dhrauvyarUpa hI [ kAlANusadbhAvaH ] kAladravyakA astitva [sarvakAlaM ] sadAkAla rahatA haiM / bhAvArtha - eka hI samaya kAlapadArthake utpAda, aura dhauvya ye tInoM bhAva hote haiM, aura jaise kAladravya ekasamayameM utpAda, vyaya, dhruvarUpa pariNamana vyaya,

Page #350
52 ] 185 I darzanAt, upapattimaccaitat vizeSAstitvasya sAmAnyAstitvamantareNAnupapatteH / ayameva ca samayapadArthasya siddhayati sadbhAvaH / yadi vizeSasAmAnyAstitve siddhayatastadA ta astitvamantareNa na siddhyataH kathaMcidapi // 51 // atha kAlapadArthasyAstitvAnyathAnupapattyA pradezamAtratvaM sAdhayatijassa Na saMti padesA padesametaM tu taccado NAduM / suNaM jANa tamatthaM atthaMtarabhUdamatthIdo // 52 // yasya na santi pradezAH pradezamAtraM tu tattvato jJAtum / zUnyaM jAnIhi tamarthamarthAntarabhUtamastitvAt // 52 // astitvaM hi tAvadutpAdavyayadhaunyaikyAtmikA vRttiH / na khalu sA pradezamantareNa suutryiti| tadyathA--yathA pUrvamekasamayotpAdapradhvaMsAdhAreNAGgulidravyAdidRSTAntena vartamAnasamaye kAladravyasyotpAdavyayadhauvyatvaM sthApitaM tathA sarvasamayeSu jJAtavyamiti / atra yadyapyatItAnantakAle durlabhAyAH sarvaprakAropAdeyabhUtAyAH siddhagateH kAlalabdhirUpeNa bahiraGgasahakArI bhavati kAlastathApi nizcayanayena nijazuddhAtmatattvasamyakzraddhAnajJAnAnuSThAnasamastaparadravyecchAnirodhalakSaNarUpA tapazcaraNarUpA yA tu nizcayacaturvidhArAdhanA saiva tatropAdanakAraNaM na ca kAlastena kAraNena sa heya iti bhAvArthaH // 51 // athotpAdavyayadhauvyAtma* kAstitvAvaSTambhena kAlasyaikapradezatvaM sAdhayati -- jassa Na saMti yasya padArthasya na santi na vidyante / ke / padesA pradezAH padesamettaM tu pradezamAtramekapradezamANaM punastadvastu taccado NAduM tattvataH padArtho karatA hai, usI prakAra saba samayoM meM bhI pariNamatA hai / kAlANudravya to dhruva rahatA hai, parantu pUrva samayakA nAza aura Age samayakA utpAda hotA hai / isa taraha ye tInoM bhAva sadaiva siddha hote haiM // 51 // Age kAlapadArtha pradezamAtra kAlANurUpa na hove, to utpAda, vyaya, dhauvyarUpa astitva bhI nahIM bana sakatA, yaha siddha karate haiM - [ yasya ] jisa dravyake [ pradezAH ] kSetrake nirvibhAga aneka aMza [ na santi ] nahIM haiM, [ca] aura [ pradezamAtraM ] eka pradezamAtra bhI [ tattvataH ] svarUpase [ jJAtuM ] jAnaneko ['na'] nahIM hai, to [ taM artha ] usa dravyako [ zUnyaM] astitva rahita arthAt avastubhUta [jAnIhi ] tuma jAno / bhAvArtha- padArthakA astitva utpAda, vyaya, dhrauvyase hotA hai / isaliye astitva jo dravyake pradeza na hoveM, to nahIM hotA / yadi kAladravyakA ekapradeza bhI na mAnA jAve, to usa kAlapadArthakA mUlase nAza ho jAvegA / yadi koI aisA kahe, ki samayaparyAya hI mAno, pradezamAtra kAlAdravya mAnane kI koI AvazyakatA nahIM hai / to usase yaha pU~chanA hai, ki, paryAyavAle dhauvyake vinA samayaparyAya kisa taraha ho sakatA hai ? jo aisA kaho, ki dravya vinA hI samayaparyAya utpanna hotA hai, to utpAda, vyaya, dhauvyakI ekatA eka kAla kisa taraha ho sakatI hai ? jo aisA mAno, "ki anAdianaMta niraMtara aneka samayaparyAya aMzoMkI paraMparAmeM pUrva pUrva samaya aMzakA nAza hotA hai, agale aMzakA utpAda hai, paraMparA saMtAna dravyapanese dhauvya hai / isa taraha dravya vinA hI ye tInoM bhAva sagha sakate pravacanasAraH

Page #351
186 kundakundaviracitaH [a0 2, gA0 52mANA kAlasya saMbhavati, yataH pradezAbhAve vRttimadabhAvaH / sa tu zUnya eva, astikhasaMjJAyA vRtterarthAntarabhUtakhAt / na ca vRttireva kevalA kAlo bhavitumarhati, vRttehiM vRttimantamantareNAnupapatteH / upapattau vA kathamutpAdavyayadhrauvyaikyAtmakakham / anAdyantanirantarAnekAMzavazIkRtaikAtmakatvena pUrvapUrvAzapadhvaMsAduttarottarAMzotpAdAdekAtmadhrauvyAditi cet / naivam / yasminnaMze pradhvaMso yasmiMzcotpAdastayoH saha pravRttyabhAvAt kutastyamaikyam / tathA madhvastAMzasya sarvathAstamitakhAdutpadyamAnAMzasya vA saMbhavitAtmalAbhavAtmadhvaMsotpAdaikyavartidhrauvyameva kutastyam / evaM sati nazyati trailakSaNyaM, ullasati kSaNabhaGgaH, astamupaiti nityaM dravyaM, udIyante kSaNakSayiNo bhaavaaH| tatastatvaviplavabhayAtkazcidavazyamAzrayo bhUto vRttvRttimaannustvyH| sa tu pradeza evaaprdeshsyaanvyvytirekaanuvidhaayikhaasiddheH| evaMsapradezatve hi kAlasya kuta ekadravyanivandhanaM lokAkAzatulyAjJAtuM zakyate / muNNaM jANa tamatthaM yasyaiko'pi pradezo nAsti tamartha padArtha zUnyaM jAnIhi he ziSya, kasmAcchUnyamiti cet / atyaMtarabhUdaM ekapradezAbhAve satyarthAntarabhUtaM bhinnaM bhavati yataH kAraNat / kasyAH sakAzAdbhinnam / atthIdo utpAdavyayadhrauvyAtmakasattAyA iti / tathAhi- kAlapadArthasya tAvatpUrvasUtroditaprakAreNotpAdavyayadhrauvyAtmakamastitvaM vidyate taccAstitvaM pradezaM vinA na ghaTate / yazca pradezavAn sa kAlapadArtha iti / atha mataM kAladravyAbhAvo'pyutpAdavyayadhrauvyatvaM ghaTate / naivam / aGgalidravyAbhAve vartamAnavakraparyAyotpAdo bhUtarjuparyAyasya vinAzastadubhayAdhArabhUtaM dhrauvyam / kasya bhaviSyati / na kasyApi / tathA kAladravyAbhAve vartamAnasamayarUpotpAdo bhUtasamayarUpo vinAzastadubhayAdhArabhUtaM dhrauvyam / kasya bhaviSyati / haiM," to aisA mAnanese tInoM bhAva eka samayameM siddha nahIM ho sakate, kyoMki jisa aMzakA nAza hai, usakA nAza hI hai, aura jisakA utpAda hai vaha, utpAdarUpa hI hai| utpAda vyaya ekameM kisa taraha hosakate haiM, aura dhrauvya bhI kahA~ raha sakatA hai, aura aisA mAnanepara ina bhAvoMke nAza honekA prasaMga AtA hai, tathA bauddhadharmakA praveza hotA hai| aisA honese nityapanekA abhAva ho jAyagA, aura dravya kSaNavinAzI hone lagegA, ityAdi aneka doSa A jAyeMge / isa kAraNa samayaparyAyakA AdhArabhUta pradezamAtra kAladravya avazya svIkAra karanA cAhiye / pradezamAtra dravyameM eka hI samaya acchI taraha utpAda, vyaya, dhrauvya sadha jAte haiN| jo koI aisA kahe "ki kAladravyake jaba pradezakI sthApanA kI, to asaMkhyAta kAlANuoMko bhinna mAnanekI kyA AvazyakatA hai ? eka akhaMDa lokaparimANa dravya mAnalenA cAhiye / usIse samaya utpanna hosakatA hai", to usakA samAdhAna yaha hai, ki jo akhaMDa kAladravya hove, to samayaparyAya utpanna nahIM ho sakatA, kyoMki pudgalaparamANu jaba eka kAlANuko chor3akara dUsare kAlANuprati maMdagatise jAtA hai, taba usa jagaha donoM kAlANu judA judA honese samayakA bheda hotA hai / jo eka akhaMDa lokaparimANa kAladravya hove, to samayaparyAyakI siddhi kisa taraha ho sakatI hai ? yadi kaho, "ki kAladravya lokaparimANa asaMkhyAtapradezI hai, usake ekapradezase dUsare pradeza prati jaba pudgalaparamANu jAyagA, taba samayaparyAyako siddhi ho jAyagI," to usakA uttara yaha hai, ki aisA kahanese bar3A bhArI

Page #352
52 ] pravacanasAraH saMkhyeyapradezatvaM nAbhyupagamyeta / paryAyasamayAprasiddheH / pradezamAtraM hi dravyasamayamatikrAmataH paramANoH paryAyasamayaH prasiddhyati / lokAkAzatulyAsaMkhyeyapradezatve tu dravyasamayasya kutastyA tatsiddhiH / lokAkAzatulyAsaMkhye yama dezaikadravyatve'pi tasyaikadezamatikrAmataH paramANostatsiddhiriti cennaitraM, ekadezavRtteH sarvavRttitvavirodhAt / sarvasyApi hi kAlapadArthasya yaH sUkSmo vRttyazaH sa samayo na tu tadekadezasya, tiryakpracayasyordhvapracayatvaprasaMgAcca / tathAhiprathamamekena pradezena vartate tato'nyena tato'pyantareNeti tiryakpacayo'pyUrdhvapracayIbhUya pradeza - mAtraM dravyamavasthApayati / tatastiryakpracayasyordhvapracayatvamanicchatA prathamameva pradezamAtra kAladravyaM vyavasthApayitavyam // 52 // 187 athaivaM jJeyatattvamuktvA jJAnajJeyavibhAgenAtmAnaM nizcinvannAtmano'tyantavibhaktatvAya vyavahArajIvatvahetumAlocayati na kasyApi / evaM satyetadAyAti - anyasya bhaGgo'nyasyotpAdo'nyasya dhauvyamiti sarvaM vastusvarUpaM viplavate / tasmAdvastuviplavabhayAdutpAdavyayauvyANAM ko'pyeka AdhArabhUto'stItyabhyupagantavyaH / sa caikapradezarUpaH kAlANupadArthaM eveti / atrAtItAnantakAle ye kecana siddhasukhabhAjanaM jAtA, bhAvikAlaM cAtmopAdAnasiddhaM svayamatizayavadityAdivizeSeNa viziSTasiddhasukhasya bhAjanaM bhaviSyanti te sarve'pi kAlalabdhivazenaiva / tathApi tatra nijaparamAtmopAdeyarucirUpaM vItarAgacAritrAvinAbhUtaM yannizcayasamyaktvaM tasyaiva mukhyatvaM, na ca kAlasya, tena sa ya iti / tathA coktam -- "kiM palavieNa bahuNA siddhA NaravarA gayA kAle / sijjhihahiM je vibhaviyA taM jANaha sammamAhappaM // " 52 // evaM nizcayakAlavyAkhyAnamukhyatvenASTamasthale gAthAtrayaM gatam / iti pUrvoktaprakAreNa 'davvaM jIvamajIvaM' ityAdyekonaviMzatigAthAbhiH sthalASTakena vizeSajJeyAdhikAraH doSa AvegA / vaha isa prakAra hai-- eka akhaMDa kAladravyake eka pradezase dUsare pradeza prati jAnese samayaparyAyakA bheda nahIM hotA, kyoMki akhaMDadravyase ekapradezameM samayaparyAyake honepara sabhI jagaha samayaparyAya hai / kAlakI ekatAse samayakA bheda nahIM ho sakatA / isaliye aisA hai, ki sabase sUkSma kAlaparyAya samaya hai / vaha kAlANuke bhinna bhinnapanese siddha hotA hai, ekatAse nahIM / kAlake akhaMDa mAnanese aura bhI doSa AtA hai, kAlake tiryakpracaya nahIM hai, Urdhvapracaya hai / jo kAlako asaMkhyAta pradezI mAnA jAve, to kAlake tiryakpracaya honA cAhiye, vahI tiryak Urdhvapracaya ho jAvegA / vaha tarahase hai-- asaMkhyAta pradezI kAla prathama eka pradezakara pravRtta hotA hai / isase Age anya pradezaze pravRtta hotA hai, usase bhI Age anya pradezase pravRtta hotA hai, isa taraha kramase asaMkhyAta pradezoM se pravRtta hove, to tiryakpracaya hI Urdhvapracaya ho jaavegaa| eka eka pradezameM kAladravyako kramase pravRtta honese kAladravya bhI pradezamAtra hI sthita ( siddha ) hotA hai / isa kAraNa jo puruSa tiryakpracayameM UrdhvapracayakA doSa nahIM cAhate haiM, ve pahale hI pradezamAtra kAladravyako mAneM, jisase ki kAladravyakI siddhi acchI taraha hove // 52 // isa taraha pUrvokta vizeSajJeyatattvakA varNana kiyA / Age jJAna - jJeyase

Page #353
kundakundaviracitaH sapadesehiM samaggo logo aTThehiM Nihido Nico / jo taM jANadi jIvo pANacaTukkeNa saMbaddho // 53 // svapradezaiH samagro loko'thairniSThito nityaH / yastaM jAnAti jIvaH prANacatuSkena saMbaddhaH || 53 // evamAkAzapadArthAdAkAlapadArthAcca samastaireva saMbhAvitapradezasadbhAvaiH padArthaH samagra eva yaH samAptiM nIto lokastaM khalu tadantaHpAtitve'pyacintyasvaparaparicchedazakti saMpadA jIva eva jAnate na tvitaraH / evaM zeSadravyANi jJeyameva, jIvadravyaM tu jJeyaM jJAnaM ceti jJAnajJeyavibhAgaH / athAsya jIvasya sahajavijRmbhitAnantajJAnazaktihetuke trisamayAvasthAyitvalakSaNe vastusvarUpa bhUtasamAptaH // / ataHparaM zuddhajIvasya dravyabhAvaprANaiH saha bhedanimittaM 'sapadesehiM samaggo' ityAdi yathAkrameNa gAthASTakaparyantaM sAmAnyabhedabhAvanAvyAkhyAnaM karoti / tadyathA / atha jJAnajJeyajJApanArthaM tathaivAtmanaH prANacatuSkena saha bhedabhAvanArthaM vA sUtramidaM pratipAdayati - logo loko bhavati / kathaMbhUtaH / Nidvido niSThitaH samAptiM nIto bhRto vA / kaiH kartRbhUtaiH / aTThehiM sahajazuddhabuddhaikasvabhAvo yo'sau paramAtmapadArthastatprabhRtayo ye'rthAstaiH / punarapi kiMviziSTaH / sapadesehiM samaggo svakIyapradezaiH samagraH paripUrNaH / athavA padArthaiH kthNbhuutaiH| sapradezaH pradezasahitaiH / punarapi kiMviziSTo lokaH / Nicco dravyArthikanayena nityaH lokAkAzApekSayA vA / athavA nityo na kenApi puruSavizeSeNa kRtaH jo taM jANadi yaH kartA taM jJeyabhUtalokaM jAnAti jIvo sa jIvapadArtho bhavati / etAvatA kimuktaM bhavati yo'sau vizuddhajJAnadarzanasvabhAvo jIvaH sa jJAnaM jJeyazva bhaNyate / zeSapadArthAstu jJeyA eveti jJAtRjJeyavibhAgaH / punarapi kiMviziSTo jIvaH / pANacaTukkeNa saMbaddho yadyapi nizcayena svataH siddhaparama caitanyasvabhAvena nizcayaprANena jIva iti AtmAkA nizcaya karake usako samasta parabhAvoMse judA dikhalAneke liye vyavahAra jIvapanekA kAraNa kahate haiM - [sapradezaH] apane apane pradezoMse saMyukta [ arthaiH] saba padArthoMse [samagraH ] bharA huA aisA jo [lokaH] yaha tIna loka hai, vaha [ nityaH ] anAdianaMta [ niSThitaH ] nizcala ThaharA huA hai, [taM] usa dravyasvarUpa lokako [yaH ] jo dravya jAnatA hai, [saH ] vaha dravya [ jIvaH ] cetanAlakSaNavAlA jIvanAmA jAnanA cAhiye / vaha jIvadravya [ prANacatuSkAbhisaMbaddhaH ] iMdriya, bala, Ayu, ucchvAsa ina cAra prANoMse yukta hai / bhAvArtha - yaha loka chaha dravyoM se racita hai, aura sadAkAla avinAzI hai, tathA isa lokameM chaha dravyoMmeMse arcityazakti aura apanA-parakA jAnanevAlA eka jIvadravya hI hai, dUsarA koI nahIM / isase yaha bAta siddha huI, ki anya pA~ca dravya to jJeya haiM, aura jIvadravya jJAna bhI hai, tathA jJeya bhI hai, ese jJAna-jJeyakA bheda jAnanA / aura yadyapi yaha jIva vastusvarUpase svAbhAvika utpanna jJAnAdi zakti sahita tInoMkAla avinAzI TaMkotkIrNa hai, to bhI saMsAra - avasthAmeM anAdi pudgala ke saMyogase dUSita huA cAra prANoMse saMbaMdha rakhatA hai / ve cAra prANa vyavahArajIvake kAraNa haiM / ina cAra prANoMse isa jIvakA bheda karane yogya hai, jisase ki yaha jIva sAhajika (svAbhAvika ) 188 [a0 2, gA0 53

Page #354
189 55] pravacanasAraH tayA sarvadAnapAyini nizcayajIvatve satyapi saMsArAvasthAyAmanAdipravAhapravRttapudgalasaMzleSadUSitAsmatayA prANacatuSkAbhisaMbaddhatvaM vyavahArajIvatvaheturvibhaktavyo'sti // 53 // ... atha ke prANA ityAvedayati iMdiyapANo ya tadhA balapANo taha ya AupANo ya / ANappANappANo jIvANaM hoMti pANA te // 54 // indriyaprANazca tathA balaprANastathA cAyuHprANazca / AnapAnamANo jIvAnAM bhavanti prANAste // 54 // sparzanarasanaghrANacakSuHzrotrapaJcakamindriyaprANAH, kAyavAGmanastrayaM balaprANAH, bhavadhAraNanimittamAyuHmANaH / udazcananyazcanAtmako marudAnaprAnaprANAH // 54 // atha prANAnAM niruktyA jIvakhahetukha paudgalikakhaM ca sUtrayati pANehiM caduhiM jIvadi jIvassadi jo hi jIvido puvvaM / so jIvo te pANA poggaladavvehiM NivvattA // 55 // tathA vyavahAreNAnAdikarmabandhavazAdAyurAdyazuddhaprANacatuSkenApi saMbaddhaH san jIvati / tacca zuddhanayena jIvasvarUpaM na bhavatIti bhedabhAvanA jJAtavyetyabhiprAyaH // 53 // athendriyAdiprANacatuSkasvarUpaM pratipAdayatiatIndriyAnantasukhAbhAvAdAtmano vilakSaNa indriyaprANaH, manovAkAyavyApArarahitAtparamAtmavyAdvisadRzo balaprANaH, anAdyanantasvabhAvAtparamAtmapadArthAdviparItaH sAdyanta AyuHprANaH, ucchvAsanizvAsajanitakhedarahitAcchuddhAtmatattvAtpratipakSabhUta AnapAnaprAgaH / evamAyurindriyabalocchvAsarUpeNAbhedanayena jIvAnAM saMbandhinazcatvAraH prANA bhavanti / te ca zuddhanayena jIvAdbhinnA bhAvayitavyA iti // 54 // atha ta eva prANA bhedanayena dazavidhA bhavantItyAvedayati paMca vi iMdiyapANA maNavacikAyA ya tiNNi blpaannaa| ANappANappANo AugapANeNa hoti dasapANA // *3 // indriyaprANaH paJcavidhaH, tridhA balaprANaH, punazcaika AnapAnaprANaH, AyuHprANaH / iti bhedena daza apane nizcaya svabhAvako prApta ho jAve // 53 // Age vyavahArajIvake kAraNa jo prANa kahe, unhIMko kahate haiM-[indriyaprANaH] pA~ca indriyaprANa [ca tathA] aura isItaraha [balaprANaH] tIna balaprANa [ca tathA] aura isI prakAra [AyuHprANaH] AyuprANa [ca] aura [AnapAnaprANAH] uzvAsa nizvAsa nAmA prANa [te] ye saba [prANAH] 10 prANa [jIvAnAM] jIvoMke hote haiN| bhAvArtha-sparzana, rasana, prANa, cakSu, karNa ye pAMca iMdriyaprANa, kAyabala 1, vacanabala 2, manobala 3, ye tIna balaprANa, manuSyAdi paryAyakI sthitikA hetu AyuHprANa aura zvAsozvAsaprANa, isa prakAra dasa vizeSaprANa haiM, aura cAra sAmAnya prANa sabhI jovoMke hote haiM // 54 // Age ina prANoMko vyavahAra jIvake kAraNa kahate hue pudgalIka haiM, aisA dikhAte haiM--[yaH] jo caitanyasvarUpa AtmA [hi] nizcayase

Page #355
190 kundakundaviracitaH [a0 2, gA0 55prANaizcaturbhirjIvati jIviSyati yo hi jIvitaH pUrvam / sa jIkaH te prANAH pudgaladravyainittAH // 55 // prANasAmAnyena jIvati jIviSyati jIvitavAMzca pUrvamiti jIvaH / evamanAdisaMtAnapravartamAnatayA trisamayAvasthakhAtmANasAmAnyaM jIvasya jIvalaheturasyeva / tathApi tana jIvasya svabhAvakhamavAmoti pudgaladravyanivRttakhAt / / 55 // atha prANAnAM paudgalikalaM sAdhayati jIvo pANaNibaddho baddho mohAdiehiM kammehiM / uvabhujadi kammaphalaM bajjhadi aNNehi kamme hiN||56|| jIvaH prANanibaddho baddho mohAdikaiH krmbhiH| upabhukte karmaphalaM badhyate'nyaiH krmbhiH||56|| yato mohAdibhiH paudgalikakarmabhirbaddhavAjjIvaH prANanibaddho bhavati / yatazca prANanibaddhaprANAste'pi cidAnandaikasvabhAvAtparamAtmano nizcayena bhinnA jJAtavyA ityabhiprAyaH // 3 // athaprAgazabdavyutpattyA jIvasya jIvatvaM prANAnAM pudgalasvarUpatvaM ca nirUpayati-pANehiM caduhiM jIvadi yadyapi nizcayena sattAcaitanyasukhabodhAdizuddhabhAvaprANairjIvati tathApi vyavahAreNa vartamAnakAle dravyabhAvarupaizcaturbhirazuddhaprANairjIvati jIvassadi jIviSyati bhAvikAle jo hi jIvido yo hi sphuTaM jIvitaH puvvaM pUrvakAle so jIvo sa jIvo bhavati te pANA te pUrvoktAH prANAH poggaladavvehiM NivattA udayAgatapudgalakarmagA nivRttA niSpannA iti / tata eva kAraNAtpudgaladravyaviparItAdanantajJAnadarzanasukhavIryAdyanantaguNasvabhAvAtparamAtmatatvAdbhinnA bhAvayitavyA iti bhAvaH // 55 // atha prANAnAM yatpUrvasUtroditaM paudgalikatvaM tadeva darzayati-jIvo pANaNibaddho jIvaH kartA caturbhiH prANairnibaddhaH saMbaddho bhavati / kathaMbhUtaH san / baddho [caturbhiH prANaiH] pahale kahe hue iMdriyAdi cAra prANoMse [jIvati] jItA hai, [jIviSyati] jIvegA, [pUrva jIvitaH] pahale jItA thA, [saH] vaha [jIvaH] jIvadravya hai, [punaH] aura [prANAH] cAroM prANa [pudgaladravyaiH] pudgaladravyase [nivRttAH] race gaye haiN| bhAvArtha-yadyapi yaha jIva nizcayase AtmIka nijalakSaNarUpa sukha, sattA, avabodha, caitanyarUpa prANoMkara sadA avinAzI jIvita hai, to bhI saMsAra-avasthAmeM anAdikAlase paradravyasaMtAnake saMbaMdhase tInakAlavartI cAroM gatike paryAyoMmeM jIvitavyake kAraNa vyavahAra prANoMse jIvita kahA gayA hai / vAstavameM ye cAroM prANa AtmAke nijasvarUpa nahIM hai, pudgaladravyase racita haiN| isaliye parabhAvarUpa hI haiM // 55 // Age prANoMko pudgalIka dikhalAte haiM-[mohAdikaiH karmabhiH] moha, rAga, dveSa, bhAva, Adi pudgalIka aneka karmoMse [baddhaH] baiMdhA huA [jIvaH] AtmA [prANanibaddhaH] cAra prANoMse ba~dhA hai, aura una prANoMke saMbaMdhase hI [karmaphalaM] udaya avasthAko prApta hue karmoMke phalako [upabhuJjAnaH] bhogatA huA [anyaiH karmabhiH] anya navIna jJAnAvaraNAdi karmoMse [badhyate] baMdhatA hai| bhAvArtha-yaha AtmA rAga, dveSa,

Page #356
57] pravacanasAraH 191 khAtpaugalikakarmaphalamupabhuJjAnaH punarapyanyaiH paugalikakarmabhirbadhyate / tataH paugalikakarmakAryakhAtpaugalikakarmakAraNakhAca paudgalikA eva mANA nizcIyante // 56 // atha prANAnAM paugalikakarmakAraNakhamunmIlayati pANAbAdhaM jIvo mohapadesehiM kuNadi jIvANaM / jadi so havadi hi baMdho NANAvaraNAdikammehiM // 57 / / mANAbAdhaM jIvo mohapradveSAbhyAM karoti jiivyoH|| __ yadi sa bhavati hi bandho jJAnAvaraNAdikarmabhiH // 57 // prANairhi tAvajjIvaH karmaphalamupabhukte, tadupabhuJjAno mohapadveSAvAmoti tAbhyAM svajIvaparazuddhAtmopalambhalakSaNamokSAdivilakSaNairbaddhaH / kairbaddhaH / mohAdiehiM kammehiM mohanIyAdikarmabhirbaddhastato jJAyate mohAdikarmabhirbaddhaH san prANanibaddho bhavati, na ca karmabandharahita iti / tata eva jJAyate prANAH pudgalakarmodayajanitA iti / tathAvidhaH san kiMkaroti / uvabhuMjadi kammaphalaM paramasamAdhisamutpannanityAnandaikalakSaNasukhAmRtabhojanamalabhamAnaH san kaTukaviSasamAnamapi karmaphalamupabhuke / bajjhadi aNNehi kammehiM tatkarmaphalamupabhujAnaH sannayaM jIvaH karmarahitAtmano visadRzairanyakarmabhirnavatarakarmabhirvadhyate / yataH kAraNAtkarmaphalaM bhuJjAno navatarakarmANi badhnAti, tato jJAyate prANA navatarapudgalakarmaNAM kAraNabhUtA iti // 56 // atha prANA navatarapudgalakarmabandhasya kAraNaM bhavantIti pUrvoktamevArtha vizeSeNa samarthayatipANAvAcaM AyurAdiprANAnAM bAdhAM pIDAM kuNadi karoti / sa kaH / jIvo jIvaH / kAbhyAM kRtvA mohapadesehiM sakalavimalakevalajJAnapradIpena mohAndhakAravinAzakAtparamAtmano viparItAbhyAM mohapradveSAbhyAm / keSAM prANabAdhAM karoti / jIvANaM ekendriyapramukhajIvAnAm / jadi yadi cet so havadi baMdho tadA svAtmopalambhaprAptirUpAnmokSAdviparIto mUlottaraprakRtyAdibhedabhinnaH sa paramAgamaprasiddho hi sphuTaM bandho moha, bhAvoMkara pariNamana karanese hI pudgalIka cAra prANoMko dhAraNa karatA hai, aura yaha pudgalIka mohAdika bhAvoMse ba~dhA huA prANoMse baddha hotA hai| isa kAraNa ina prANoMkA kAraNa pudgaladravya hai / kAraNake samAna hI kArya hotA hai, isaliye ye prANa bhI pudgalIka haiM, aura ina prANoMkara udayako prApta hue karmoke bhogase navIna pudgalIkakarma baMdhate haiM, isa kAraNa ye prANa pudgalake kAraNa haiM / isa taraha bhI prANa pudgalIka jAnane / isase yaha bAta siddha huI, ki ye prANa pudgalase utpanna hue haiM, aura pudgalako utpanna bhI karate haiM, isaliye pudgalIka haiM // 56 // Age nUtana pudgalIkakarmake kAraNa prANa haiM, aisA dikhalAte haiM[yadi] yadi [saH] vaha prANasaMyukta [jIvaH] saMsArI AtmA [mohapradeSAbhyAM] rAga, dveSa, bhAvoMse [jIvayoH] svajIva tathA parajIvoMke [prANAcA,] prANoMkA ghAta [karoti] karatA hai, [tadA] taba [hi] nizcayase isake [jJAnAvaraNAdikarmabhiH] jJAnAvaraNAdi ATha karmoMse [bandhaH] prakRti sthityAdirUpa baMdha [bhavati] hotA hai / bhAvArtha-yaha jIva prANoMkara karmaphalako bhogatA hai, aura usa phalako bhogatA huA iSTa aniSTa padArthoMmeM rAga, dveSa karatA hai, una rAga, dveSa, bhAvoMse sAmane

Page #357
192 kundakundaviracitaH [a0 2, gA0 57 jIvayoH prANAbAdhaM vidadhAti / tadA kadAcitparasya dravyamANAnAvAdhya kadAcidanAbAdhya svasya bhAvaprANAnuparaktatvena bAdhamAno jJAnAvaraNAdIni karmANi badhnAti / evaM mANAH paugalikakarmakAraNatAmupayAnti // 57 // atha pudgalamANasaMtatipravRttihetumantaraGgamAsUtrayati -- AdA kammamalimaso dharedi pANe puNo puNo aNNe / Na cayadi jAva mamantaM dehapadhANesu visayesu // 58 // AtmA karmamalImaso dhArayati prANAn punaH punaranyAn / na tyajati yAvanmamakhaM dehapradhAneSu viSayeSu // 58 // yo'yamAtmanaH paudgalikaprANAnAM saMtAnena pravRttiH tasyA anAdipaudgalakarma mUlaM, zarIrAdimamatvarUpamuparaktatvamantaraGgo hetuH // 58 // bhavati / kaiH kRtvA / NANAvaraNAdikammehiM jJAnAvaraNAdikarmabhiriti / tato jJAyate prANAH pudgalakarmabandhakAraNaM bhavantIti / ayamatrArthaH -- yathA ko'pi taptalohapiNDena paraM hantukAmaH san pUrvaM tAvadAtmAnameva hanti pazcAdayaghAte niyamo nAsti, tathAyamajJAnI jIvo'pi tapta loha piNDasthAnIyamohAdipariNAmena pariNataH san pUrvaM nirvikArasvasaMvedanajJAnasvarUpaM svakIyazuddhaprANaM hanti pazcAduttarakAle paraprANaghAte niyamo nAstIti // 57 // athendriyAdiprANotpatterantaraGgahetumupadizati -- AdA kammamalimaso ayamAtmA svabhAvena bhAvakarmadravyakarmano karmamalarahitatvenAtyantanirmalo'pi vyavahAreNAnAdi karmabandhavazAnmalImaso bhavati / tathAbhUtaH san kiM karoti / dharedi pANe puNo puNo aNNe dhArayati prANAn punaHpunaH anyAnnavatarAn / yAvatkam / Na cayadi jAva mamattaM niHsnehacicca matkArapariNaterviparItAM mamatAM yAvatkAlaM na tyajati / keSu viSayeSu / dehadhANesu visayesu dehaviSayarahitaparamacaitanya prakAzapariNateH pratipakSabhUteSu dehapradhAneSu pazcendriyaviSayeSviti / tataH sthitametat indriyAdiprANotpatterdehAdimamatvamevAntaraGgakAraNamiti // 58 // jJAnaprANakA nAza karatA hai, tathA anya jIvoMke dravyaprANoMkA ghAta karatA hai / jaba yaha rAga, dveSa, bhAvoMse pariNamana karatA hai, taba anya jIvake dravyaprANoMkA ghAta hove, athavA na hove, paraMtu Apa to avazya rAga dveSI huA apanA ghAta kara letA hai| dUsarI bAta yaha hai, ki jaba yaha jIva rAgI dveSI hotA hai, taba aneka tarahake baMdha karatA hai, aura prANoMke saMbaMdhase pudgalIka baMdhako karatA hai / isaliye ye prANa pudgalIka karmake kAraNa haiM // 57 // Age ina prANoMkI saMtAnakI utpattikA aMtaraMga kAraNa batalAte haiM[karmamalImasaH ] anAdikAlase lekara karmokara mailA jo [AtmA] jIvadravya hai, vaha [ tAvat ] tabataka [punaH punaH] bAraMbAra [ anyAn ] dUsare navIna [ prANAn ] prANoMko [ dhArayati ] dhAraNa karatA hai, [yAvat] jabataka ki [ dehapradhAneSu ] zarIra hai, mukhya jinameM aise [ viSayeSu ] saMsAra, zarIra, bhoga, Adika viSayoM meM [ mamatAM] mamatva buddhiko [ na tyajati ] nahIM chor3a detA / bhAvArthajabataka isa jIvake zarIrAdimeM se mamatvabuddhi nahIM chUTatI, tabataka caturgatirUpa saMsArake kAraNa prANoM ko ----

Page #358
59] pravacanasAraH atha pudgalamANasaMtatinivRttihetumantaraGgaM grAhayati 193 jo iMdiyAdivijaI bhavIya uvaogamappagaM jhAdi / kamme hiM soNa raMjadi kiha taM pANA aNucaraMti // 59 // ya indriyAdivijayI bhUtvopayogamAtmakaM dhyAyati / karmabhiH sa na rajyate kathaM taM prANA anucaranti / / 59 / / pudgalamANasaMtatinivRtterantaraGgo heturhi paugalikakarmamUlasyoparaktatvasyAbhAvaH / sa tu samastendriyAdiparadravyAnuvijayino bhUtvA samastopAzrayAnuvRttivyAvRttasya sphaTikamaNerivAtyantavizuddhamupayogamAtramAtmAnaM sunizcalaM kevalamadhivasataH syAt / idamatra tAtparyam - Atmano'tyantavibhaktasiddhaye vyavahArajIvatva hetavaH pudgalamANA evamucchettavyAH // 59 // atha punarasyAtmano'tyantavibhaktavasiddhaye gativiziSTavyavahArajIvatva hetuparyAMyasvarUpamupavarNayati-- athendriyAdiprANAnAmabhyantaravinAzakAraNamAvedayati- jo iMdiyAdivijaI bhavIya yaH kartAtIndriyAtmotthasukhAmRtasaMtoSabalena jitendriyatvena niH kaSAyanirmalAnubhUtibalena kaSAyajayena paJcendriyAdivIjayIbhUtvA ugamapagaM jhAdi kevalajJAnadarzanopayogaM nijAtmAnaM dhyAyati kammehiM so Na raMjadi karmabhizvicamatkArAdAtmanaH pratibandhakairjJAnAvaraNAdikarmabhiH sa na rajyate na badhyate / kiha taM pANA aNucaraMti karmabandhAbhAve sati taM puruSaM prANAH kartAraH kathamanucaranti kathamAzrayanti / na kathamapIti / tato jJAyate kaSAyendriyavijaya eva paJcendriyAdiprANAnAM vinAzakAraNamiti // 59 // evaM 'sapadesehiM samaggo' ityAdi - gAthASTakena sAmAnya bhedabhAvanAdhikAraH samAptaH / athAnantaramekapaJcAzadgAthAparyantaM vizeSabhedabhAvanAdhikAraH dhAraNa karatA hai / isa kAraNa prANoMkA aMtaraMga kAraNa jo mamatA bhAva hai, vaha saba tarahase tyAgane yogya hai // 58 // Age ina pudgalIka prANoMkI saMtAnake nAzakA aMtaraMga kAraNa kahate haiM - [ yaH ] jo puruSa [ indriyAdivijayIbhUtvA ] iMdriya kaSAya atratAdika viSayoMko jItanevAlA hokara [AtmakaM ] apane [upayogaM] samasta parabhAvoMse bhinna zuddha caitanyasvarUpakA [ dhyAyati ] ekAgra citta hokara anubhava karatA hai, [saH ] vaha bhedavijJAnI [karmabhiH ] samasta zubhAzubhakarmoMse [na rajyate ] rAgI nahIM hotA, [taM] usa mahAtmAko [ prANAH ] saMsArasaMtAnake kAraNa pudgalIka prANa [ kathaM ] kisa taraha [anucaranti ] saMbaddha kara sakate haiM ? kisI tarahase bhI nahIM / bhAvArtha- pudgala-saMtAnake abhAvakA kAraNa eka vItarAgabhAva hai / jaise sphaTikamaNikI zuddhatAkA kAraNa usake samIpa kAlI pIlI harI Adi vastukA abhAva hai, usI taraha yaha AtmA sakala iMdriya vikAroMse rahita hokara nija svarUpameM thira honese zuddhasvarUpako prApta hotA hai, usake bAda phira prANadhAraNarUpa dUsarA janma nahIM dhAraNa karatA / isaliye iSTa aniSTa padArthameM rAgabhAva tyAganA yogya hai // 59 // Age phira parabhAvoM se judA AtmAkoM dikhalAneke liye vyavahArajIvake cAra gatiyoMke paryAyoMkA svarUpa kahate hai - [ astitva prava. 25

Page #359
194 kundakundaviracitaH atthittaNicchidassa hi atthassatthaMtarasmi saMbhUdo / attho pajjAo so saMThANAdippabhedehiM // 60 // astitvanizcitasyArthasyArthAntare saMbhUtaH / arthaH paryAyaH sa saMsthAnAdiprabhedaiH // 60 // svalakSaNabhUtasvarUpAstitkhanizcitasyaikasyArthasya svalakSaNabhUtasvarUpAstitvanizcita evAnyasminnarthe viziSTarUpatayA saMbhAvitAtmalAbho'rtho'nekadravyAtmakaH paryAyaH / sa khalu pudgalasya pudgalAntara iva jIvasya punale saMsthAnAdiviziSTatayA samupajAyamAnaH saMbhAvyata eva / upapannacaivaMvidhaH paryAyaH / anekadravyasaMyogAtmatvena kevalajIvavyatirekamAtrasyaikadravyaparyAyasyAskhalitasyAntaravabhAsanAt // 60 // kathyate / tatra vizeSAntarAdhikAracatuSTayaM bhavati / teSu caturSu madhye zubhAdyupayogatraya mukhyatvenaikAdazagAthAparyantaM prathamavizeSAntarAdhikAraH prArabhyate / tatra catvAri sthalAni bhavanti / tasminnAdau narAdiparyAyaiH saha zuddhAtmasvarUpasya pRthaktvaparijJAnArthaM 'atthittaNicchadassa hi' ityAdi yathAkrameNa gAthAtrayam / tadanantaraM teSAM saMyogakAraNaM 'appA uvaogappA' ityAdi gAthAdvayam / tadanantaraM zubhAzubhazuddhopayogatraya sUcanamukhyatvena 'jo jANAdi jiNiMde' ityAdi gAthAtrayam / tadanantaraM kAyavAGmanasAM zuddhAtmanA saha bhedakathanarUpeNa 'NAhaM deho' ityAdi gAthAtrayam / evamekAdazagAthAbhiH prathamavizeSAntarAdhikAre samudAyapAtanikA / tadyathA-- atha punarapi zuddhAtmano vizeSa bhedabhAvanArthaM naranArakAdiparyAyarUpaM vyavahArajIvatvahetuM darzayati ----atthittaNicchidassa hi cidAnandaikalakSaNasvarUpAstitvena nizcitasya jJAnasya hi sphuTam / kasya / atthassa paramAtmapadArthasya atthaMtarammi zuddhAtmArthAdanyasmin jJAnAvaraNAdikarmarUpe arthAntare saMbhUdo saMjAta utpannaH attho yo naranArakAdirUpo'rthaH / pajjAo so nirvikArazuddhAtmAnubhUtilakSaNasvabhAvavyaJjanaparyAyAdanyAdRzaH san vibhAvayaJjanaparyAyo bhavati / sa itthaMbhUtaparyAyo jIvasya / kaiH kRtvA jAtaH / saMThANAdippabhedehiM saMsthAnAdirahitaparamAtmadravyavilakSaNaiH saMsthAnasaMhananazarIrAdiprabhedairiti nizcitasya ] apane sahaja svabhAvarUpa svarUpake astitvakara nizcala jo [ arthasya ] jIvapadArtha hai, usake [hi ] nizcayase [yaH ] jo [arthAntare saMbhUtaH ] anya padArtha pudgaladravyake saMyogase utpanna huA, [artha: ] jo aneka dravyasvarUpa padArtha hai, [saH ] vaha saMyogajanita bhAva [ saMsthAnAdiprabhedaiH ] saMsthAna saMhananAdike bhedoMse [paryAyaH ] nara nAraka Adi vibhAva (vikAra) paryAya haiM / bhAvArtha - jIvake pudgalake saMyogase nara nArakAdi vibhAvaparyAya utpanna hote haiN| ve paryAya vyavahAra jIvake kAraNa haiM, sarvathA vinAzavAn haiM, tathA tyAgane yogya haiM, aura jo jIvake pudgala -saMyogase bhinna asaMkhyAtapradezI aMtaraMgameM prakAzamAna nitya akhaMDita jJAna darzanAdiparyAya haiM, ve upAdeya ( grahaNa karane yogya ) 1 pustakAntare tadanantaraM zubhAzubhazuddhopayogatraya sUcana mukhyatvena appA uvaogappA ' -ityAdisUtradvayaM tadantaraM zarIravAGmanasAM saMbaMdhitvena zuddhAtmanaH kartRkaraNAdiniSedha kathanamukhyatvena 'NAhaM deho' ityAdi -gAthAzrayam, tataH paraM tasyaivopayogatrayasya vizeSavyAkhyAnAyaM 'jo jANAdi jiNide' ityAdi gAthAtrayam / [ a0 2, gA0.60 6

Page #360
62) pravacanasAraH 195 atha paryAyavyaktIrdarzayati NaraNArayatiriyasurA saMThANAdIhiM aNNahA jAdA / pajjAyA jIvANaM udyAdihiM NAmakammassa // 61 // naranArakatiryakasurAH saMsthAnAdibhiranyathA jaataa| paryAyA jIvAnAmudayAdibhirnAmakarmaNaH // 61 // nArakastiryamanuSyo deva iti kila paryAyA jIvAnAm / te khalu nAmakarmapudgalavipAkakAraNakhenAnekadravyasaMyogAtmakalAt kukUlAGgArAdiparyAyA jAtavedasaH kSobhakhilvasaMsthAnAdibhiriva saMsthAnAdibhiranyathaiva bhUtA bhavanti // 61 // athAtmano'nyadravyasaMkIrNatve'pyarthanizcAyakamastivaM khaparavibhAgahetulenodyotayati taM sambhAvaNibaddhaM davvasahAvaM tihA samakkhAdaM / jANadi jo saviyappaM Na muhadi so aNNadadviyamhi / / 62 // taM sadbhAvanibaddhaM dravyasvabhAvaM tridhA samAkhyAtam / jAnAti yaH savikalpaM na muhyati so'nyadravye // 62 // // 60 // atha tAneva paryAyabhedAn vyaktIkaroti--NaraNArayatiriyasurA naranArakatiryagdevarUpA avasthAvizeSAH / saMThANAdIhiM aNNahA jAdA saMsthAnAdibhiranyathA jAtAH, manuSyabhave yatsamacaturasrAdisaMsthAnamaudArikazarIrAdikaM ca tadapekSayA bhavAntare'nyadvisadRzaM saMsthAnAdikaM bhavati / tena kAraNena te naranArakAdiparyAyA anyathA jAtA bhinnA bhaNyante / na ca zuddhabudrukasvabhAvaparamAtmadravyatvena / kasmAt / tRNakASThapatrAkArAdibhedabhinnasyAgneriva svarUpaM tadeva / pajjAyA jIvANaM te ca naranArakAdayo jIvAnAM vibhAvavyaJjanaparyAyA bhaNyante / kaiH kRtvA / udayAdihiM NAmakammassa udayAdibhirnAmakarmaNo nirdoSaparamAtmazabdavAcyAnnirNAmanirgotrAdilakSaNAcchuddhAtmadravyAdanyAdRzairnAmakarmajanitairbandhodayodIraNAdibhiriti / yata eva te karmodayajanitAstato jJAyante zuddhAtmasvarUpaM na saMbhavantIti // 6 // atha svarUpAstitvalakSaNaM paramAtmadravyaM yo'sau jAnAti sa paradravye mohaM na karotIti prakAzayati-jANadi jAnAti jo yaH kartA / haiM // 60 // Age dravyaparyAyake bheda dikhalAte haiM--[hi] nizcayase [jIvAnAM] saMsArI jIvoMke [naranArakatiyaksurAH paryAyAH] manuSya, nArakI, tiryaMca aura devaparyAya haiM, ve [nAmakarmaNaH udayAt pudgalavipAkI nAmakarmake udayase [saMsthAnAdibhiH ] saMsthAna, saMhanana, sparza, rasAdike bhedoMse [anyathA jAtAH] svabhAvaparyAyase bhinna vibhAvasvarUpa utpanna hote haiN| bhAvArtha-jaise ani, gobarake chAnese tathA lakar3I, tRNa ityAdi aneka prakArake IMdhanake saMyogase utpanna aneka tarahake AkAroMse vibhAva (vikAra) rUpa paryAya sahita hotI hai, usI taraha isa jIvake pudgalake saMyogase devAdika nAnA vikAra utpanna hote haiM // 61 // Age yadyapi paradravyoMse AtmA milA huA hai, to bhI svaparabhedake nimitta svarUpAstitvako dikhalAte haiM--[yaH] jo puruSa [taM] usa pUrvakathita [sadAvanibaddhaM]

Page #361
196 kundakundaviracitaH [a02, gA062yatkhalu skhalakSaNabhUtaM kharUpAstisamarthanizcAyakamAkhyAtaM sa khalu dravyasya svabhAva eva, sadbhAvanibaddhatvAdravyasvabhAvasya / yathAsau dravyasvabhAvo dravyaguNaparyAyatvena sthityutpAdavyayatvena ca tritayIM vikalpabhUmikAmadhirUDhaH parijJAyamAnaH paradravye mohamapohya svaparavibhAgaheturbhavati tataH svarUpAstitvameva svaparavibhAgasiddhaye pratipadamavadhAryam / tathA hi-yacetanatvAnvayalakSaNaM dravyaM yazcetanAvizeSatvalakSaNo guNo yazcetanatvavyatirekalakSaNaH paryAyastatrayAtmakaM, yA pUrvottaravyatirekasparzinA cetanatvena sthitiryAvuttarapUrvavyatirekatvena cetanasyotpAdavyayau tatrayAtmakaM ca svarUpAstitvaM yasya nu svabhAvo'haM saMkhalvayamanyaH / yaccAcetanatvAnvayalakSaNaM dravyaM yo'cetanAvizeSatvalakSaNo guNo yo'cetanatvavyatirekalakSaNaH paryAyastatrayAtmakaM, yA pUrvottaravyatirekasparzinAcetanatvena sthitiyA'vuttarapUrvavyatirekatvenAcetanasyotpAdavyayau tatrayAtmakaM ca svarUpAstitvam / yasya tu svabhAvaH pudgalasya sa khalvayamanyaH nAsti / me moho'sti svaparavibhAgaH // 62 // kam / taM pUrvoktaM davvasahAvaM paramAtmadravyasvabhAvam / kiMviziSTam / sambhAvaNibaddhaM svabhAvaH svarUpasattA tatra nibaddhamAdhInaM tanmayaM sadbhAvanibaddham / punarapi kiMviziSTam / tihA samakkhAdaM tridhA samAkhyAtaM kathitam / kevalajJAnAdayo guNAH siddhatvAdivizuddhaparyAyAstadubhayAdhArabhUtaM paramAtmadravyaM dravyatvamityuktalakSaNatrayAtmakaM tathaiva zuddhotpAdavyayadhrauvyatrayAtmakaM ca yatpUrvoktaM svarUpAstitvaM tena kRtvA tridhA samyagAkhyAtaM kathitaM pratipAditam / punarapi kathaMbhUtaM AtmasvabhAvam / saviyappaM savikalpaM jJAnaM nirvikalpaM darzanaM pUrvoktadravyaguNaparyAyarUpeNa sabhedam / itthaMbhUtamAtmasvabhAvaM jAnAti, Na muhadi so aNNadaviyamhi na muhyati so'nyadravye sa tu bhedajJAnI vizuddhajJAnadarzanasvabhAvamAtmatattvaM deharAgAdiparadravye mohaM na gacchatItyarthaH dravyake svarUpAstitvakara saMyukta aura [vidhA samAkhyAtaM] dravya, guNa, paryAya athavA utpAda, vyaya, dhrauvya aise tIna prakAra kahe hue [dravyasvabhAvaM] dravyake nija lakSaNako [savikalpaM] bheda sahita [jAnAti] jAnatA hai, [saH] vaha bheda vijJAnI [anyadravye] apanese bhinna acetanadravyoMmeM [na muhyati] mohako nahIM prApta hotA / bhAvArtha-jo puruSa dravya, guNa, paryAya, bhedoMse tathA utpAda, vyaya, dhrauvya, ina tIna bhedoMse svarUpa aura pararUpako acchI taraha jAnatA hai, vaha svarUpAstitvakA jAnanevAlA svaparakA jJAyaka hI hotA hai / parapadArthameM rAgI, dveSI, tathA mohI nahIM hotA / isI svapara bhedako vizeSatAse dikhAte haiM jo jIva kAlalabdhi (acchI honahAra) pAkara darzanamohakA upazama athavA kSaya karatA hai, usI jIvako aisA bheda-vijJAna hotA hai, ki jo caitanyavasturUpa dravya hai, caitanya pariNatirUpa paryAya hai, aura jo caitanyarUpa guNa hai, vaha merA svarUpa hai| yahI merA svarUpa apane caitanyapariNAmase utpAda, vyaya, dhrauvyatA liye hue apane svarUpAstitvase saMyukta hai| tathA jo yaha mujhase para hai, vaha acetanadravya hai / vaha acetanadravya apane acetanatva guNa sahita hai, apane acetanaparyAyasvarUpa pariNamatA hai, aura utpAda-vyaya-dhrauvyako liye hue apane svarUpAstitva saMyukta hai, isa kAraNa mere svarUpase bhinna pudgalaMkA vikAra jo yaha moha hai, vaha merA svarUpa nahIM hai, yaha mujhe vizvAsa hai / isa prakAra jJAnIke sva

Page #362
64] pravacanasAraH athAtmano'tyantavibhaktatvAya paradravyasaMyogakAraNasvarUpamAlocayati appA uvaogappA uvaogo NANadaMsaNaM bhnnido| so vi suho asuho vA uvaogo appaNo havadi // 63 // AtmA upayogAtmA upayogo jJAnadarzanaM bhnnitH| so'pi zubho'zubho vA upayoga Atmano bhavati // 63 // Atmano hi paradravyasaMyogakAraNamupayogavizeSaH, upayogo hi tAvadAtmanaH svabhAvazcaitanyAnuvidhAyipariNAmatvAt / sa tu jJAnaM darzanaM ca sAkAranirAkAratvenobhayarUpatvAccaitanyasya / athAyamupayogo dvedhA viziSyate zuddhAzuddhatvena / tatra zuddho niruparAgaH, azuddhaH soparAgaH / sa tu vizuddhisaMklezarUpatvena dvaividhyAduparAgasya dvividhaH zubho'zubhazca // 63 // . athAtra ka upayogaH paradravyasaMyogakAraNamityAvedayati uvaogo jadi hi ho puNNaM jIvassa saMcayaM jAdi / asuho vA tadha pAvaM tesimabhAve Na cayamatthi // 64 // // 62 // evaM naranArakAdiparyAyaiH saha paramAtmano vizeSabhedakathanarUpeNa prathamasthale gAthAtrayaM gatam / athAtmanaH pUrvoktaprakAreNa naranArakAdiparyAyaiH saha bhinnatvaparijJAnaM jAtaM, tAvadidAnI teSAM saMyogakAraNaM kathyate--appA AtmA bhavati / kathaMbhUtaH / uvaogappA caitanyAnuvidhAyI yo'sAvupayogastena nivRttatvAdupayogAtmA / uvaogo NANadaMsaNaM bhaNido sa copayogaH savikalpaM jJAnaM nirvikalpaM darzanamiti bhaNitaH so vi muho so'pi jJAnadarzanopayogadharmAnurAgarUpaH zubhaH asuho viSayAnurAgarUpo dveSamoharUpazcAzubhaH / vAzabdena zubhAzubhAnurAgarahitatvena zuddhaH / uvaogo appaNo havadi itthaMbhUtastrilakSaNa upayoga AtmanaH saMbandhIbhavatItyarthaH // 63 // athopayogastAvannarakAdiparyAyakAraNabhUtasya karmarUpasya paradravyasya saMyogaaura parakA bheda hotA hai // 62 // Age saba prakArase AtmAko bhinna karaneke liye paradravyake saMyogakA kAraNa dikhalAte haiM-[AtmA] jIvadravya [upayogAtmA] cetanA svarUpa haiM, [upayogaH] vaha cetanA pariNAma [jJAnadarzanaM] jAnanA dekhanAsvarUpa do bheda [bhaNitaH] kahA gayA hai, [sa] vaha jJAna darzanarUpa do prakAra [AtmanaH] AtmAkA [upayogaH] caitanya pariNAma [hi] nizcayase [zubhaH] zubharUpa [vA] athavA [azubhaH] azubharUpa [bhavati] hotA hai| bhAvArtha-jIvake sAtha paudgalIka vargaNAoMke baMdhakA kAraNa azuddha cetanAsvarUpa upayoga hai, vaha upayoga AtmAkA jJAna darzanarUpa caitanyapariNAma hai / unameM sAmAnyacetanA 'darzana' hai, aura 'jJAna' vizeSacetanA hai / yaha jJAna, darzanarUpa upayoga zuddha azuddha aise do prakArakA hai / jo vItarAgaupayoga hai, vaha to 'zuddhopayoga' hai, aura jo sarAgaupayoga hai, vaha 'azuddhopayoga' hai / yaha azuddhopayoga bhI vizuddha (maMda kaSAya) aura saMkleza (tIvra kaSAya) ke bhedase do prakArakA hai| vizuddharUpa 'zubhopayoga' hai, aura saMklezarUpa 'azubhopayoga' hai, // 63 // Age zubhopayoga azubhopayoga ina donoMmeM paradravyake saMbaMdhakA kAraNa batalAte haiN| [jIvasya] AtmAke

Page #363
198 kundakundaviracitaH [a0.2, gA064upayogo yadi hi zubhaH puNyaM jIvasya saMcayaM yAti / azubho vA tathA pApaM tayorabhAve na cayo'sti // 64 // upayogo hi jIvasya prdrvysNyogkaarnnmshuddhH| sa tu vizuddhisaMklezarUpoparAgavazAt zubhAzubhatvenopAttadvaividhyaH / puNyapApatvenopAttadvaividhyasya paradravyasya saMyogakAraNatvena nirvartayati / yadA tu dvividhasyApyasyAzuddhasyAbhAvaH kriyate tadA khalUpayogaH zuddha evAvatiSThate / sa punarakAraNameva paradravyasaMyogasya // 64 // atha zubhopayogasvarUpaM prarUpayati jo jANAdi jiNide pecchadi siddhe taheva anngaare| jIvesu sANukaMpo uvaogo so suho tassa // 65 // kAraNaM bhavati / tAvadidAnI kasya karmaNaH ka upayogaH kAraNaM bhavatIti vicArayati-uvaogo jadi hi ho upayogo yadi cet hi sphuTaM zubho bhavati / puNNaM jIvassa saMcayaM jAdi tadAkAle dravyapuNyaM kartR jIvasya saMcayamupacayaM vRddhiM yAti bayata ityarthaH / asuho vA taha pAvaM azubhopayogo vA tathA tenaiva prakAreNa puNyavad dravyapApaM saMcayaM yAti / tesimabhAve Na cayamatthi tayorabhAve na cayo'sti / nirdovinijaparamAtmabhAvanArUpeNa zuddhopayogabalena yadA tayordvayoH zubhAzubhopayogayorabhAvaH kriyate tadobhayaH saMcayaH karmabandho nAstItyarthaH // 64 // evaM zubhAzubhazuddhopayogatrayasya sAmAnyakathanarUpeNa dvitIyasthale gAthAdvayaM gatam / atha vizeSega zubhopayogasvarUpaM vyAkhyAti-jo jANAdi jiNide yaH kartA jAnAti / kAn / anantajJAnAdicatuSTayasahitAn kSudhAdyaSTAdazadoSarahitAMzca jinendrAn / [yadi] jo [hi ] nizcayakara [zubhaH] dAna pUjA Adi kriyA zubharUpa [upayogaH] caitanyavikAramaya azuddha pariNAma hotA hai, [tadA] usa samaya [puNyaM] sAtAko utpanna karanevAlA puNyarUpa pudgalapiMDa [saMcayaM] ikaTThA hokara AtmAke pradezoMmeM baMdhapaneko [yAti prApta hotA hai, [vA] athavA [azubhaH] jisa samaya AtmAke mithyAtva viyaya kaSAyAdirUpa azubhopayoga hotA hai, to tathA usI prakAra ikaTThA hokara [pApaM] asAtAko karanevAlA pAparUpa pudgalavargaNAkA piMDa Akara ba~dhatA hai| [tayoH] una zubhopayoga azubhopayoga pariNAmoMke [abhAve] nAza honepara [cayaH] paradravyakA saMcayarUpa baMdha [na asti] nahIM hotA hai| bhAvArtha-isa AtmAke zubha azubharUpa donoM prakArakA jo azuddhopayoga hai, vaha baMdhakA hI kAraNa hai, usa azuddhopayogakA abhAva honese, tathA nirmala zuddhopayogabhAvarUpa pariNamana karanese hI isake paradravyakA saMyoga nahIM hotaa| isase yaha bAta siddha huI, ki zubha azubharUpa azuddhopayoga paradravyake saMyogakA kAraNa hai, aura zuddhopayoga mokSakA kAraNa hai // 64 // Age zubhopayogakA svarUpa kahate haiM-[yaHjo jIva [jinendrAna] paramapUjya devAdhideva paramezvara vItarAga jo arahaMtadeva haiM, unake svarUpako [jAnAti] jAnatA hai, [siddhAn] aSTakarmopAdhi rahita siddha parameSThiyoMko [pazyati] jJAnadRSTi se dekhatA hai, [tathaiva] usI prakAra [anagArAna] AcArya

Page #364
66 ] pravacanasAraH yo jAnAti jinendrAn pazyati siddhAMstathaivAnagArAn / jIveSu sAnukampa upayogaH sa zubhastasya // 65 // viziSTakSayopazamadazAvizrAntadarzanacAritra mohanIyapudgalAnuvRttiparatvena parigRhItazobhanoparAgatvAt paramabhaTTArakamahAdevAdhidevaparamezvarArhatsiddhasAdhuzraddhAne samasta bhUtagrAmAnukampAcaraNe ca pravRttaH zubha upayogaH // 65 // athAzubhopayogasvarUpaM rUpayati visayakamAogADho dussudiducittadugoTTijudo / uggo ummaggaparo uvaogo jassa so asuho // 66 // viSayakaSAyAvagADho duHzrutiduzcittaduSTagoSTiyutaH / ugra unmArgapara upayogo yasya so'zubhaH // 66 // 199 pecchadi siddhe pazyati / kAn / jJAnAvaraNAdyaSTakarmarahitAnsamyaktvAdyaSTaguNAntarbhUtAnantaguNasahitAMzva siddhAn tava aNagAre tathaivAnagArAn / anagArazabdavAcyAnnizcayavyavahArapazcAcArAdiyathoktalakSaNAnAcAryopAdhyAyasAdhUn / jIvesu sANukaMpo trasasthAvarajIveSu sAnukampaH sadayaH uvaogo so suho sa -itthaMbhUta upayogaH zubho bhaNyate / sa ca kasya bhavati / tassa tasya pUrvoktalakSaNajIvasyetyabhiprAyaH ||65 // athAzubhopayogasvarUpaM nirUpayati-- visayakasAogADho viSayakaSAyAvagADhaH dussrudiduccittaduDagoTTajudo duHzrutiduzcittaduSTa goSThIyutaH ummo ugraH ummaggaparo unmArgaparaH uvaogo evaM vizeSaNacatuSTayayukta upayogaH pariNAmaH jassa yasya jIvasya bhavati so asuho sa upayogastvazubhopayogo bhaNyate, abhedena puruSo vA / tathA hi-viSayakaSAyarahita zuddhacaitanyapariNateH pratipakSabhUto viSayakaSAyAvagADho viSayakaSAyapariNataH / zuddhAtmatattvapratipAdikA zrutiH suzrutistadvilakSaNA duHzrutiH mithyAzAstrazrutirvA / nizcintAtmadhyAnapariNataM sucittaM tadvinAzakaM duzcittaM, svaparanimitteSTakAmabhogacintApariNataM rAgAdyapadhyAnaM vA / paramaupAdhyAya sAdhuoM ko bhI jAnatA hai, dekhatA hai, [ca] aura [ jIve ] samasta prANiyoMpara [ sAnukampaH ] dayAbhAvayukta hai, [tasya ] usa jIvake [saH ] vaha [ zubhaH] zubharUpa [ upayogaH ] caitanyavikArarUpa pariNAma jAnanA cAhiye / bhAvArtha- jisa jIvake darzanamohanIya athavA cAritramohanIyakarmakI vizeSatArUpa kSayopazama avasthA to na huI ho, aura zubharAgakA udaya ho, usa jIvake bhaktipUrvaka paMcaparameSThIke dekhane, jAnane, zraddhAkaranerUpa pariNAma hoveM, tathA saba jIvoMmeM dayAbhAva ho, yahI zubhopayogakA lakSaNa jAnanA cAhiye // 65 // Age azubhopayogakA svarUpa kahate haiM - [ yasya ] jisa jIvakA [ upayogaH ] azuddha caitanya vikAra pariNAma [ viSayakaSAyAvagADhaH ] indriya viSaya tathA krodhAdi kaSAya inase atyaMta gADha ho, [duHzrutiduzcittaduSTagoSThIyutaH ] mithyA zAstrokA sunanA, Arta raudra azubha dhyAnarUpa mana parAI niMdA Adi carcA, inameM upayoga sahita ho, [ ugraH :] hiMsAdi AcaraNake karanemeM mahA udyamI ho, aura [ unmArgaparaH ] vItarAga sarvajJakathita mArga ulaTA

Page #365
[ a0 2, gA0 66 kundakundaviracitaH viziSTodayadazAvizrAntadarzanajJAnacAritramohanIyapudgalAnuvRttiparatvena parigRhItAzobhanoparAgatvAtparamabhaTTArakamahAdevAdhidevaparamezvarArhatsiddhasAdhubhyo'nyatrAnmArgazraddhAne viSayakaSAyaduHzravaNadurAzayaduSTa sevanogratAcaraNe ca pravRtto'zubhopayogaH // 66 // atha paradravyasaMyogakAraNavinAzamabhyasyati-- 200 asuhovaogarahido suhovajutto Na aNNadaviyamhi | ho majjhattho'haM NANappagamappagaM jhAe // 67 // azubhapayogarahitaH zubhopayukto na anyadravye / bhavanmadhyastho'haM jJAnAtmakamAtmakaM dhyAyAmi // 67 // yo hi nAmAyaM paradravyasaMyogakAraNatvenopanyasto'zuddha upayogaH sa khalu mandatItrodayadazAvizrAntaparadravyAnuvRttitantravAdeva pravartate na punaranyasmAt / tato'hameSa sarvasminneva paracaitanyapariNatervinAzikA duSTagoSThI tatpratipakSabhUtakuzIlapuruSagoSThI vA / itthaMbhUtaM duHzrutiduzcittaduSTagoSThIbhiryuto duHzrutiduzcittaduSTagoSThIyuktaH paramopazamabhAvapariNataparamacaitanyasvabhAvAtpratikUlaH ugraH vItarAgasarvajJapraNItanizcayavyavahAramokSamArgAdvilakSaNa unmArgaparaH / itthaMbhUtavizeSaNa catuSTaya sahita upayogaH pariNAmaH tatpariNatapuruSo vebhapayogo bhaNyata ityarthaH || 66 || atha zubhAzubharahitazuddhopayogaM prarUpayati- asuhova - ogarahido azubhopayogarahito bhavAmi / sa kaH ahaM ahaM kartA / punarapi kathaMbhUtaH / suhovajutto Na zubhopayogayuktaH pariNato na bhavAmi / ka viSaye'sau zubhopayogaH aNNadaviyamhi nijaparamAtmadravyAdanya-dravye / tarhi kathaMbhUto bhavAmi / hojjaM majjhattho jIvitamaraNalAbhAlAbhasukhaduHkhazatrumitranindAprazaMsAdijo mithyAmArga usameM sAvadhAna ho, [saH ] vaha pariNAma [ azubhaH ] azubhopayoga kahA hai / bhAvArtha- jaba isa jIvake darzanamoha tathA cAritramohakA tIvra udaya hotA hai, taba vaha azubharAgake grahaNa karanese paMcaparameSThImeM ruci nahIM karatA, mithyAmArgakA zraddhAnI hokara viSayakaSAyoM meM pravartatA hai, mithyA siddhAMtazAstroM ko sunatA hai, khoTe AcaraNa karatA hai, ityAdi pApakriyAoMmeM lIna hotA hai, isIse vaha jIva azubhopayogI kahA jAtA hai // 66 // Age paradravya saMyogake kAraNa jo zubha azubhabhAva haiM, unake nAza honekA kAraNa dikhalAte haiM - [ azubhopayogarahitaH ] mithyAtva, viSaya, kaSAyAdi rahita huA [zubhopayuktaH na ] zubhopayogarUpa bhAvoMmeM bhI upayoga nahIM karanevAlA [ anyadravye madhyastho bhavan ] aura zubha azubha dravya bhAvarUpa para bhAvoMmeM madhyavartI huA arthAt donoMko samAna mAnanevAlA aisA jo [ahaM ] svaparavivekI maiM hU~, so [ jJAnAtmakaM ] jJAnasvarUpa [ AtmAnaM ] zuddha jIvadravyakA [dhyAyAmi ] paramasamarasIbhAvameM magna huA anubhava karatA hU~ / bhAvArtha - yaha jo parasaMyogakA kAraNa zubha azubharUpa azuddha upayoga hotA hai, vaha mohanIya karmakI maMda tIvra dazAke AdhIna hokara pravartatA hai, zuddha AtmIka bhAvase viparIta (ulaTA ) hai, paradravyarUpa hai, isa kAraNa ina donoM zubha azubha bhAvoMmeM merI samAna buddhi hai, isI liye maiM madhyastha hU~, paradravyako aMgIkAra nahIM karatA hU~, isa

Page #366
pravacanasAraH 68] dravye madhyastho bhavAmi / evaM bhavaMzcAhaM paradravyAnuvRttitantralAbhAvAt zubhenAzubhena vA zuddhopayogena nirmukto bhUkhA kevalakhadravyAnuvRttiparigrahAt prasiddhazuddhopayoga upayogAtmanAtmanyeva nityaM nizcalamupayuJjastiSThAmi / eSa meM paradravyasaMyogakAraNavinAzAbhyAsaH // 67 // atha zarIrAdAvapi paradravye mAdhyasthaM prakaTayati NAhaM deho Na maNo Na ceva vANI Na kAraNaM tesi / kattA Na Na kArayidA aNumaMtA va kattINaM // 68 // nAhaM deho na mano na caiva vANI na kAraNaM teSAm / kartA na na kArayitA anumantA naiva kartRNAm // 68 // zarIraM ca vAcaM ca manazca paradravyakhenAhaM prapadye, tato na teSu kazcidapi mama pakSapAto'sti / sarvatrApyahamatyantaM madhyastho'smi / tathA hi-na khalvahaM zarIravAanasAM svarUpAdhArabhUtamacetanadravyamasmi, tAni khalu mAM svarUpAdhAramantareNApyAtmanaH svarUpaM dhArayanti / tato'haM zarIravAmanaHpakSapAtamapAsyAtyantamadhyastho'smi / na ca me zarIravAGmanAkAraNAcetanadravyakhamasti, tAni khalu mAM kAraNamantareNApi kAraNavanti bhavanti / tato'haM tatkAraNalapakSapAtamapAsyAsmyayamatyantamadhyasthaH / na ca me svatantrazarIravAGmanAkAraNAcetanadravyatvamasti, tAni khalu mAM viSaye madhyastho bhavAmi / itthaMbhUtaH san kiM kromi| NANappagamappagaM jhAe jJAnAtmakamAtmAnaM dhyAyAmi / jJAnena nivRttajJAnAtmakaM kevalajJAnAntarbhUtAnantaguNAtmakaM nijAtmAnaM zuddhadhyAnapratipakSabhUtasamastamanoratharUpacintAjAlalyAgena dhyAyAmIti zuddhopayogalakSaNaM jJAtavyam // 67 // evaM zubhAzubhazuddhopayogavivaraNarUpeNa tRtIyasthale gAthAtrayaM gatam / atha dehamanovacanaviSaye'yantamAdhyasthyamuddyotayati-NAhaM deho Na maNo Na ceva vANI nAhaM deho na mano na caiva vaannii| manovacanakAyavyApArarahitAtparamAtmadravyAdbhinnaM yanmanovacanakAyatrayaM nizcayanayena tannAhaM bhavAmi / tataH kAraNAttatpakSapAtaM muktvAtyantamabhyastho'smi / Na kAraNaM tesiM na kAraNaM teSAm / nirvikAraparamAhlAdaikalakSaNasukhAmRtapariNateryadupAdAnakAraNabhUtamAtmadravyaM tadvilakSaNo kAraNa maiM azuddhopayogase rahita huA kevala svarUpakI pravRttise zuddhopayogI hokara AtmAmeM sadA kAla nizcala hokara tiSThatA huuN| yaha jo mere AtmalIna zuddhopayoga vRtti hai, vahI paradravyasaMyoga kAraNake vinAzakA abhyAsa hai, yahI mokSamArga hai, yahI sAkSAt jIvanmokSa hai, aura yahI kartRtva, bhoktRtva, Asrava, baMdhabhAva, dazAse rahita siddhasvarUpa zuddhabhAva hai // 67 // Age zarIrAdi paradravyameM bhI madhyastha bhAva dikhalAte haiM-[ ahaM] maiM jo zuddhacinmAtra svaparavivekI hU~, so [dehaH na] zarIrarUpa nahIM hU~, [mano na] manayogarUpa bhI nahIM hU~, [ca] aura [eva] nizcayase [vANI na] vacanayogarUpa bhI nahIM hU~, [teSAM kAraNaM na] una kAya vacana manakA upAdAna kAraNarUpa pudgalapiMDa bhI nahIM hU~, [kartA na] una tIna yogoMkA kartA nahIM hU~, arthAt mujha kartAke vinA hI ve yogya pudgalapiMDakara kiye jAte haiM, [kArayitA na] una tIna yogoMkA preraka hokara karAnevAlA nahIM hU~, pudgaladravya hI unakA prava. 26

Page #367
202 kundakundaviracitaH [a0 2, gA0 68kartAramantareNApi kriyamANAni / tato'haM ttkrmvpksspaatmpaasyaasmyymtyntmdhysthH| na ca me svatantrazarIravAGmanAkArakAcetanadravyaprayojakatvamasti, tAni khalu mAM kArakaprayojakama[rthamantareNApi kriyamANAni / tato'haM tatkArakamayojakapakSapAtamapAsyAsmyayamatyantamadhyasthaH / na ca me svatantrazarIrAvAGmanaHkArakAcetanadravyAnujJAtRvamasti, tAni khalu mAM kArakAnujJAtAramantareNApi kriyamANAni tato'haM tatkArakAnujJAtRvapakSapAtamapAsyAsmyayamatyantaM mdhysthH||68|| atha zarIravAGmanasAM paradravyavaM nizcinoti deho ya maNo vANI poggaladavvappaga ti NidivA / poggaladavvaM hi puNo piMDo paramANuvvANaM // 69 // dehazca mano vANI pudgaladravyAtmakA iti nirdiSTAH / pudgaladravyamapi punaH piNDaH paramANudravyANAm // 69 // zarIraM ca vAk ca manazca trINyapi paradravyaM pudgaladravyAtmakakhAt / pudgaladravyavaM tu teSAM pudgaladravyaskhalakSaNabhUtasvarUpAstikhanizcitakhAt / tathAvidhapudgaladravyaM khanekaparamANudravyANAmekamanovacanakAyAnAmupAdAnakAraNabhUtaH pudgalapiNDo na bhavAmi / tataH kAraNAtpakSapAtaM muktvAtyantamadhyastho'smi / kattA Na hi kAraidA aNumaMtA va kattINaM kartA na hi kArayitA anumantA naiva kartRNAm / svazuddhAtmabhAvanAviSaye yatkRtakAritAnumatasvarUpaM tadvilakSaNaM yanmanovacanakAyaviSaye kRtakAritAnumatasvarUpaM tannAhaM bhavAmi / tataH kAraNAtpakSapAtaM muktvAtyantamadhyastho'smIti tAtparyam // 68 // atha kAyavAGmanasAM zuddhAtmasvarUpAtparadravyatvaM vyavasthApayati-deho ya maNo vANI puggaladavyappaga ti NihiTThA dehazca mano vANI tisro'pi pudgaladravyAtmakA iti nirdiSTAH / kasmAt / vyavahAreNa jIvena sahaikatve'pi nizcayena paramacaitanyaprakAzapariNatebhinnatvAt / pudgaladravyaM kiM bhaNyate / puggaladavvaM hi puNo piMDo paramANudavANaM kartA hai, [kartRNAM] aura una yogoMke karanevAle pudgalapiMDoMkA [anumantA] anumodanevAlA bhI nahIM huuN| merI anumodanAke vinA hI pudgalapiMDa una yogoMkA kartA hai| isa kAraNa maiM paradravyameM atyaMta madhyastha huuN| bhAvArtha-svapara vivekI jIva saba dravyoMke svarUpakA jAnanevAlA hai, isa kAraNa ina tIna yogoMko pudgalIka jAnatA hai| inameM kRta, kArita, anumodanA, bhAva nahIM karatA, paradravyake bhAva jAnakara tyAgI hotA hai, svarUpameM nizcala huA tiSThatA hai, aura zubha azubharUpa azuddhopayogako vinAza karake nirAsrava huA zuddhopayogI hotA hai // 68 // Age ina zarIra vacana mana tInoMko nizcayakara paradravya dikhalAte haiM-[dehaH ] zarIra [manaH] citta [ca] aura [vANI] vacana ye tInoM yoga [pudraladravyAtmakAH] pudgaladravyarUpa haiM, [iti] aise [nirdiSTAH] vItarAgadevane kahe haiM, [punaH] aura [pudgaladravyaM] tIna yogarUpa pudgaladravya [api] nizcayase [paramANudravyANAM] sUkSma avibhAgI pugalaparamANuoMkA [piNDaM] skaMdharUpa (samUharUpa) piMDa hai / bhAvArtha-ye tIna yoga nizcayase pudgaladravyasvarUpa haiM / anaMta paramANu milakara ekarUpa hue vibhAvaparyAya hI haiM, isa kAraNa ye yoga pudgalaparyAya

Page #368
70 1 203 piNDaparyAyeNa pariNAmaH / anekaparamANudravyasvalakSaNa bhUtasvarUpAstitvAnAmanekatve'pi kathaMci - dekatvenAvabhAsanAt / / 69 // pravacanasAraH athAtmanaH paradravyatvAbhAvaM paradravyakartRtvAbhAve ca sAdhayati NAhaM poggalamaio Na te mayA poggalA kayA piMDaM / tamhA hi Na deho'haM kantA vA tassa dehassa // 70 // nAhaM pudgalamayo na te mayA pudgalAH kRtAH piNDam / tasmAddhi na deho'haM kartA vA tasya dehasya || 70 / / yadetatprakaraNanirdhAritaM pudgalAtmakamantarnItavAGmano dvaitaM zarIraM nAma paradravyaM na tAvadahamasmi, mamApudgalamayasya pudgalAtmakazarIratvavirodhAt / na cApi tasya kAraNadvAreNa kartRdvAreNa kartRprayojanadvAreNa kartranumantudvAreNa vA zarIrasya kartAhamasmi, mamAnekaparamANudravyaikapiNDaparyAyapariNAmasyAkarturane kaparamANudravyaikapiNDaparyAyapariNAmAtmakazarIrakartRtvasya sarvathA virodhAt // 70 // pudgaladravyaM hi sphuTaM punaH piNDaH samUho bhavati / keSAm / paramANudravyANAmityarthaH // 69 // athAtmanaH zarIrarUpaparadravyabhAvaM tatkartRtvAbhAvaM ca nirUpayati - NAhaM puggalamaio nAhaM pudgalamayaH Na te mayA puggalA kayA piMDA na ca te pudgalA mayA kRtAH piNDAH / tamhA hi Na deho'haM tasmAdeho na bhavAmyahaM hi sphuTaM kattA vA tassa dehassa kartA vA na bhavAmi tasya dehasyeti / ayamatrArthaH - deho'haM na bhavAmi / kasmAt / azarIrasahajazuddhacaitanyapariNatatvena mama dehatvavirodhAt / kartA vA na bhavAmi tasya dehasya | sadapi kasmAt / niHkriyaparamacijjyotiH pariNatatvena mama dehakartRtvavirodhAditi // 70 // evaM kAyavAGmanasAM haiM / yadyapi yogarUpa pudgalaparyAyameM apane svarUpAstitvase paramANu judA judA haiM, to bhI, snigdha rUkSa guNake baMdha pariNAmakI apekSAse eka piMDarUpa bhAsate ( mAlUma par3ate ) haiM / 69 / / Age AtmAke para - dravyakA abhAva aura paradravyake kartApanekA abhAva siddha karate haiM - [ aha ] maiM zuddha caitanyamAtra vastu [pudralamayaH na ] acetana pudgaladravyarUpa nahIM hU~, [ te pudgalAH ] ve sUkSmaparamANurUpa pudgala [ mayA ] svarUpa gupta mujha caitanyase [piNDaM kRtA na ] skaMdharUpa nahIM kiye gaye haiM, apanI zakti se hI piMDarUpa ho jAte haiM / [tasmAt ] isa kAraNa [hi] nizvayase [ ahaM] jJAnasvarUpa maiM [ dehaH ] pudralavikAra zarIramayI [na] nahIM hU~, maiM to amUrta caitanya hU~, [vA ] athavA [tasya dehasya ] usa pudgalamayI dehakA [kartA 'na' ] utpanna karanevAlA bhI nahIM hU~ / bhAvArtha - yaha mana vacana sahita zarIra haiM, vaha avazya pudgalIka hI hai, isameM kucha bhI saMdeha nahIM, aisA maiMne nizcaya kiyA hai / isa kAraNa maiM isakA kRta, kArita, anumoda bhAvoMse kartA nahIM hU~, kyoMki yaha zarIra to anaMta paramANuoMkA piMDa hai, aura mujhameM anaMtaparamANurUpa pariNamana zakti nahIM haiM, isaliye maiM isa zarIrakA kartA kisa taraha ho sakatA hU~ ? nahIM ho sakatA / pudgalakI nija zaktise vaha pudgalaparyAya hI hai, mujhameM aura zarIrameM bar3A bhArI virodha hai / isa kAraNa maiM bhinna dravya hU~ // 70 // Age kahate haiM, ki paramANurUpa dravyoMke skaMdha paryAya

Page #369
204 kundakundaviracitaH atha kathaM paramANudravyANAM piNDaparyAyapariNatiriti saMdehamapanudatiapadeso paramANU padesamento ya sayamasaddo jo / giddho vA lukkho vA dupadesAdittamaNuhavadi // 71 // apradezaH paramANuH pradezamAtrazca svayamazabdo yaH / faral vA rUkSa vA dvipadezAditvamanubhavati // 71 // paramANurhi dvayAdipradezAnAmabhAvAdapadezaH, ekama dezasadbhAvAtma dezamAtraH, svayamanekaparamANudravyAtmakazabdaparyAyavyaktyasaMbhavAdazabdazca / yatazcatuHsparzapaJcarasa dvigandhapaJcavarNAnAmavirodhena sadbhAvAt snigdho vA rUkSo vA syAt / tata eva tasya piNDaparyAyapariNatirUpAdvipradezAditvAnubhUtiH / athaivaM snigdharUkSataM piNDatvasAdhanam // 71 // [ a0 2, gA0 71 zuddhAtmanA saha bhedakathanarUpeNa caturthasthale gAthAtrayaM gatam / iti pUrvoktaprakAreNa 'atthittaNicchidassa hi ' ityAdyekAdazagAthAbhiH sthalacatuSTayena prathamo vizeSAntarAdhikAraH samAptaH / atha kevalapudgalamukhyatvena navagAthAparyantaM vyAkhyAnaM karoti / tatra sthaladvayaM bhavati / paramANUnAM parasparabandhakathanArthaM 'apadeso paramANU ' ityAdi prathamasthale gAthAcatuSTayam / tadanantaraM skandhAnAM bandhamukhyatvena dupadesAdI khaMdhA' ityAdi dvitIya - sthale gAthApaJcakam / evaM dvitIyavizeSAntarAdhikAre samudAyapAtanikA / atha yadyAtmA pudgalAnAM piNDaM na karoti tarhi kathaM piNDaparyAyapariNatiriti prazne pratyuttaraM dadAti - apadeso apradezaH / sa kaH / paramANU pudglprmaannuH| punarapi kathaMbhUtaH / padesametto ya dvitIyAdipradezAbhAvAt pradezamAtrazca / punazca kiMrUpaH / sayamasaddo ya svayaM vyaktirUpeNAzabdaH / evaM vizeSaNatrayaviziSTaH san Niddho vA lukkho vA snigdho vA rUkSo vA yataH kAraNAtsaMbhavati tataH kAraNAt / dupadesAdittamaNuhavadi dvipradezAdirUpaM bandhamanubhavatIti / tathAhi--yathAyamAtmA zuddhabukasvabhAvena bandharahito'pi pazcAdazuddhanayena snigdha sthAnIyarAga - bhAvena rUkSasthAnIyadveSabhAvena yadA pariNamati tadA paramAgamakathitaprakAreNa bandhamanubhavati / tathA paramANurapi svabhAvena bandharahito'pi yadA bandhakAraNabhUtasnigdharUkSaguNena pariNato bhavati tadA pudgalAntareNa saha kisa tarahase hote haiM, isa saMdehako dUra karate haiM - [ paramANuH ] jo sUkSma avibhAgI pudgalaparamANu hai, vaha [apradezaH ] do Adi pradezoM se rahita hai, [ pradezamAtraH ] eka pradezamAtra hai, [ca] aura [ svayaM azabdaH ] Apa hI zabda paryAya rahita hai, ' zabda to anaMta pudgalaparamANuoMke skaMdhase utpanna hotA hai,' [ yat ] isI kAraNa se yaha paramANu [ snigdho vA ] cikanA pariNAma sahita huA, [vA ] aura rUkSa (rUkhA) pariNAma sahita bhI huA, [ dvipradezAditvaM ] do pradezako Adi lekara aneka pradeza bhAvoMko [ anubhavati ] prApta hotA hai / bhAvArtha - yaha 'paramANu' avibhAgI pradezamAtra hai, aura isameM varNAdi pA~ca guNa avirodhI pAye jAte haiM, tathA pragaTa zabda paryAya rahita hai, isa kAraNa yaha zuddha paramANu kahA jAtA hai / isameM snigdha rUkSa guNa haiM, ina guNoMke pariNamanese hI eka paramANu dUsare paramANuse mila jAtA hai, isa kAraNa piMDarUpa skaMdhaparyAya ho jAtA hai, aura vaha anekapradezI bhI kahA jAtA hai // 71 //

Page #370
72 ] pravacanasAraH atha kIdRzaM tatsnigdharUkSatvaM paramANorityAvedayati -- guttaramegAdI aNussa NiddhattaNaM ca lukkhattaM / pariNAmAdo bhaNidaM jAva aNatattamaNubhavadi // 72 // ekottaramekAdyaNoH snigdhakhaM ca rUkSatvam / pariNAmAdbhaNitaM yAvadanantatvamanubhavati / / 72 / / paramANorhi tAvadasti pariNAmaH, tasya vastusvabhAvatvenAnatikramAt / tatastu pariNAmAdupAkAdAcitkavaicitryaM citraguNayogitvAtparamANorekAdyekottarAnantAvasAnAvibhAgaparicchedavyApi snigdhatvaM vA rUkSatvaM vA bhavati / / 72 / / athAtra kIdRzAtsnigdharUkSatvA piNDatvamityAvedayati 205 vibhAva paryAyarUpaM bandhamanubhavatItyarthaH // 71 // atha kIdRzaM tatsnigdharUkSatvamiti pRSThe pratyuttaraM dadAtieguttaramegAdI ekottaramekAdi / kim / NiddhattaNaM ca lukkhattaM snigdhatvaM rUkSatvaM ca karmatApannaM bhaNidaM bhaNitaM kathitam / kiMparyantam / jAva anaMtattamaNubhavadi anantatvamanantaparyantaM yAvadanubhavati prApnoti / kasmAtsakAzAt / pariNAmAdo pariNativizeSAtpariNAmitvAdityarthaH / kasya saMbandhi / aNussa aNoH pudgalaparamANoH / tathAhi--yathA jIve jalAjAgomahiSIkSIre snehavRddhiva snehasthAnIyaM rAgatvaM rUkSasthAnIyaM dveSatvaM bandhakAraNabhUtaM jaghanyavizuddhasaMklezasthAnIyamAdiM kRtvA paramAgamakathitakrame gotkRSTavizuddhasaMklezaparyantaM vardhatam / tathA pudgalaparamANu dravye'pi snigdhatvaM rUkSatvaM ca bandhakAraNabhUtaM pUrvokta jalAditAratamyazaktidRSTAntenaikaguNasaMjJAjaghanyazaktimAdiM kRtvA guNasaMjJenAvibhAgaparicchedadvitIyanAmAbhidheyena zaktivizeSeNa vardhate / kiMparyantam / yAvadanantasaMkhyAnam / kasmAt / pudgaladravyasya pariNAmitvAt pariNAmasya vastusvabhAvAdeva niSedhitumazakyatvAditi // 72 // athAtra kIdRzAtsnigdharUkSatvaguNAt piNDo bhavatIti prazne samAdhAnaM dadAti - bajjhati hi badhyante hi sphuTam / ke / karmatApannAH aNupariNAmA aNupariNAmAH / aNupariNAmaAge paramANuoMmeM snigdha rUkSa guNa kisa tarahakA hai, yaha kahate haiM - [ aNoH ] paramANuke [pariNAmAt ] snigdha, rUkSa, guNameM aneka prakArakI pariNamana zakti honese [ ekAdi] ekase lekara [ ekontaraM ] eka eka bar3hatA huA tabataka [ snigdhatvaM ] cikkanabhAva [vA ] athavA [ rUkSatvaM ] rUkSabhAva [ bhaNitaM ] kahA gayA hai / [ yAvat ] jabataka ki [ anantatvaM ] anaMta bhedoko [anubhavati ] prApta ho jAtA hai / bhAvArtha- paramANumeM snigdha rUkSa guNa haiM, una guNoMkI anaMta prakAra pariNati hotI hai, isaliye snigdha rUkSa guNake anaMta bheda ho jAte haiM / ve bheda isa tarahake hote haiM, ki jinakA dUsarA phira aMza nahIM hotA, unhIMkA nAma avibhAgapraticcheda bhI kahA gayA hai| jaise bakarI, gAya, bhaiMsa, U~TanIke dUdhameM athavA ghI vagairaha meM bar3hate bar3hate cikanAIkA bheda hotA hai, aura jaise dhUli, rAkha, reta ityAdi vastuoMmeM rUkhApana adhika adhika hotA hai, usI prakAra snigdha rUkSa guNake anaMtabheda jAnane cAhiye // 72 // Age kisa tarahake snigdha, rUkSa, guNake pariNamanase baMdha hokara piMDa ho jAtA hai, yaha

Page #371
206 kundakundaviracitaH [a0 2, gA0 73NiddhA vA lukkhA vA aNupariNAmA samA va visamA vaa| samado durAdhigA jadi bajjhanti hi AdiparihINA // 73 // snigdhA vA rUkSA vA aNupariNAmAH samA vA viSamA vaa| samato dvayadhikA yadi badhyante hi aadiprihiinaaH||73|| samato dvayadhikaguNAddhi snigdharUkSatvAdvandha ityutsargaH, snigdharUkSadvayadhikaguNatvasya hi pariNAmakatvena bandhasAdhanatvAt / na khalvekaguNAt snigdharUkSatvAbandha ityapavAdaH ekaguNasnigdharUkSatvasya hi pariNamyapariNAmakatvAbhAvena bandhasyAsAdhanatvAt / / 73 // zabdenAtra pariNAmapariNatA aNavo gRhyante / kathaMbhUtAH / NiddhA vA lukkhA vA nigdhapariNAmapariNatA vA rUkSapariNAmapariNatA vA / punarapi kiMviziSTAH samA va visamA vA dvizakticatuHzaktiSaTzaktyAdipariNatAnAM sama iti saMjJA / trizaktipaJcazaktisaptazaktyAdipariNatAnAM viSama iti saMjJA / punazca kiMrUpA / samado durAdhigA jadi samataH samasaMkhyAnAtsakAzAd dvAbhyAM guNAbhyAmadhikA yadi cet / kathaM dviguNAdhikatvamiti cet / eko dviguNastiSThati dvitIyo'pi dviguNa iti dvau samasaMkhyAnau tiSThatastAvat ekasya vivakSitadviguNasya dviguNAdhikatve kRte sati sa caturguNo bhavati zakticatuSTayapariNato bhavati / tasya caturguNasya pUrvoktadviguNena saha bandho bhavatIti / tathaiva dvau trizaktiyuktau tiSThatastAvat / tatrApyekasya triguNazabdAbhidheyasya trizaktiyuktasya paramANoH zaktidvayamelApake kRte sati paJcaguNatvaM bhavati / tena paJcaguNena saha pUrvoktatriguNasya bandho bhavati / evaM dvayordvayoH snigdhayoIyoIyo rUkSayoyoIyoH snigdharUkSayo samayoH viSamayozca dviguNAdhikatve sati bandho bhavatItyarthaH, kiMtu vizeSo'sti / AdiparihINA Adizabdena jalasthAnIyaM jaghanyasnigdhatvaM vAlukAsthAnIyaM jaghanyarUkSatvaM bhaNyate tAbhyAM vihInA AdiparihInA badhyante / kiM ca-paramacaitanyapariNatilakSaNaparamAtmatattvabhAvanArUpadharmadhyAnazukladhyAnabalena yathA jaghanyasnigdhazaktisthAnIye kSINarAgatve sati jaghanyarUkSazaktisthAnIye kSINadveSatve ca sati jalavAlukayoriva jIvasya bandho na bhavati, tathA pudgalaparamANorapi jaghanyasnigdharUkSazaktiprastAve bandho na bhavatItyabhiprAyaH // 73 // atha dikhalAte haiM-[aNupariNAmAH] paramANuke paryAyabheda [snigdhA vA] snigdha hoveM, [vA] athavA [rukSAH] rUkhe hoveM, [samA vA] do cAra chaha ityAdi aMzoMkI ginatI kara samAna hoM, [viSamA vA] athavA tIna pA~ca sAta ityAdi aMzoMkara viSama hoM, paraMtu [yadi] jo [AdiparihInA] jaghanya aMzase rahita [samataH] ginatIkI samAnatAse [vyadhikAH] do aMza adhika hoveM, taba bidhyante] ApasameM ba~dhate haiM, anyarItise nhiiN| bhAvArtha-snigdha rUkSa guNameM anaMta aMza bheda haiM, paraMtu eka paramANu dUsare paramANuse taba ba~dhatA hai, jaba ki do aMza adhika snigdha athama rUkSa guNakA pariNamana ho, kyoMki do hI aMzakI adhikatAse baMdha honekI yogyatA paramAgamameM dikhalAI hai, anya prakArase baMdha nahIM hotA, pUrvokta pariNamanase hI hotA hai| eka aMzarUpa snigdha rUkSa bhAva pariNata paramANuse baMdha nahIM hotA, kyoMki ati jaghanyabhAvameM baMdhapariNAma honekI ayogyatA hai| isa kAraNa eka aMzakara

Page #372
74 ] pravacanasAraH atha paramANUnAM piNDatvasya yathoditahetutvamavadhArayati dvittaNeNa duguNo cadguNaNidveNa baMdhamaNubhavadi / lakkheNa vA tiguNido aNu bajjhadi paMcaguNajunto // 74 // snigdhatvena dviguNazcaturguNasnigdhena bandhamanubhavati / rUkSeNa vA triguNato'Nurbadhyate paJcaguNayuktaH // 74 // yathoditahetukameva paramANUnAM piNDatvamavadhArya dvicaturguNayostripaJcaguNayozca dvayoH snigdhayoH dvayorUkSayordvayoH snigdharUkSayorvA paramANvorbandhasya prasiddheH / uktaM ca "NiddhA NidveNa bajjhati lakkhA lukkhA ya poggalA / Niddha lukkhA ya bajjhati rUvArUvI ya poggalA ||" "Niddhassa tamevArthaM vizeSeNa samarthayati -- guNazabda vAcyazaktidvayayuktasya snigdhaparamANozcaturguNaH snigdhena rUkSeNa vA samazabdasaMjJena tathaiva trizaktiyuktarUkSasya paJcaguNarUkSeNa snigdhena vA viSamasaMjJena dviguNAdhikatvena sati bandho bhavatIti jJAtavyam / ayaM tu vizeSaH --- paramAnandaikalakSaNasvasaMvedajJAnabalena hIyamAnarAgadveSatve sati pUrvoktajalavAlukAdRSTAntena yathA jIvAnAM bandho na bhavati tathA jaghanyastrigdharUkSatvaguNe sati paramANUnAM ceti / baMdha nahIM hotA || 73 || Age kisa taraha baMdha hotA hai, yaha dikhalAte haiM - [ snigdhatvena ] cikanepanese [ dviguNaH ] do aMzarUpa pariNata paramANu [ caturguNasnigdhena ] cAra aMzarUpa pariNata hue paramANu [baMdhaM ] baMdha avasthAko [ anubhavati ] prApta hotA hai, [vA ] athavA [rUkSeNa] rUkhepanese [triguNitaH ] tIna aMzarUpa pariNata paramANu [ paJcaguNayuktaH ] pA~ca aMzarUpa pariNata hue paramANuse saMyukta huA [anubadhyate ] baMdhako prApta hotA hai| bhAvArtha - eka paramANumeM do aMza snigdha hoM, tathA dUsare paramANumeM cAra aMza hoM, to donoM paramANuoMkA ApasameM baMdha hotA hai / athavA ekameM cAra aMza hoM, tathA dUsaremeM chaha aMza hoM, to bhI baMdha hotA hai / isa prakAra apane anaMta aMza bheda taka do aMza adhika snigdhatA se snigdha paramANuoMkA athavA skaMdhoMkA baMdha jAnanA / tathA eka paramANu tIna aMza rUkSa ho, aura dUsarA paramANu pA~ca aMza rUkSa ho, to donoMkA baMdha hotA hai, athavA eka paramANu pA~ca aMza dUsarA sAta aMza ho, to bhI baMdha hotA hai| isa prakAra apane aMza bheda taka do aMza adhika rUkSatAse rUkSa paramANuoMkA athavA skaMdhoMkA baMdha jAnanA cAhiye / eka paramANumeM do aMza rUkhepaneke haiM, aura dUsare paramANumeM cAra aMza snigdhatAke haiM, to bhI baMdha hotA hai, isa prakAra do aMza adhika snigdha rUkSa guNoMke aMzoMse bhI paramANu tathA skaMdhoMkA baMdha jAnanA caahiye| isase yaha bAta siddha huI, ki snigdhatAse do aMza adhika snigdhatAkara baMdha hotA hai, tathA rUkSatAse do aMza adhika rUkSatAkara baMdha hotA haiM, aura rUkSatA snigdhatAmeM bhI do aMza adhika honese baMdha hotA hai / jo do paramANuoMmeM aMza barAbara hoM, to baMdha nahIM hotA, aura jo eka aMza adhika ho, to bhI baMdha honA saMbhava nahIM hai, paraMtu jaba do aMza adhika hoM, tabhI baMdha ho sakatA hai, dUsarI taraha baMdha honekI yogyatA nahIM hai / tathA jo eka aMza cikanAI athavA rUkhAI ho, to bhI baMdha nahIM hotA, kyoMki eka aMza ati jaghanya hai isa kAraNa baMdha yogya nahIM hai| do aMzase lekara Age 207

Page #373
208 kundakundaviracitaH [a0 2, gA0 75 NidveNa durAhiNa lakkhassa lukkheNa durAhieNa / Niddhassa lukkheNa havedi baMdho jahaNNavajje visame same vA // " // 74 // athAtmanaH pudgalapiNDAtmakartRtvAbhAvamavadhArayati -- dupadesAdI khaMdhA suhamA vA bAdarA saMsaMThANA / puDha vijalateuvAU sagapariNAmehiM jAyaMte // 75 // dvipadezAdayaH skandhAH sUkSmA vA bAdarAH saMsaMsthAnAH / pRthivIjalatejovAyavaH svakapariNAmairjAyante // 75 // evamamI samupajAyamAnA dvipadezAdayaH skandhA viziSTAvagAhanazaktivazAdupAttasaukSmyasthaulyavizeSA viziSTAkAradhAraNazaktivazAdgRhItavicitrasaMsthAnAH santo yathAsvaM sparzAdicatuSkatathA coktam -- "ddhissa gidveNa durAdhigeNa lukkhassa lukkheNa durAdhigeNa / Nissa lakkheNa havedi baMdho ghaNNava visame same vA " // 74 // evaM pUrvoktaprakAreNa snigdharUkSapariNataparamANusvarUpakathanena prathamagAthA | snigdharUkSaguNavivaraNena dvitIyA / snigdharUkSaguNAbhyAM dvayAdhikatve sati bandhakathanena tRtIyA / tasyaiva dRDhIkaraNena caturthI ceti paramANUnAM parasparabandhavyAkhyAnamukhyatvena prathamasthale gAthAcatuSTayaM gatam / athAtmA dvaNukAdipudgalaskandhAnAM kartA na bhavatItyupadizati -- jAyante utpadyante / ke kartAraH / dupadesAdI khaMdA dvipradezAdyanantANuparyantAH skandhA jAyante / puDhavijalateubAU pRthvIjalatejovAyavaH / kathaMbhUtAH santaH / suhumA vA bAdarA sUkSmA bAdarAH / punarapi kiMviziSTAH santaH / saMsaMThANA yathAsaMbhavaM vRttacaturasrAdisvakIyasvakIyasaMsthAnAkArayuktAH / kaiH kRtvA jAyante / sagapariNAmehiM svakIyasvakIyasnigdharUkSapariNAmairiti / atha vistaraH - jIvA hi tAvadvastutaSTaGko kIrNajJAya kaikarUpeNa zuddhabuddhaikasvabhAvA eva pazvAdvayavahAreNAnAdi karmabandhopAdhivazena zuddhAtmasvabhAvamalabhamAnAH santaH pRthivyaptejovAtaanaMta bhedataka do aMza adhika cikanAI rukhAIke hoveM, taba baMdha hotA hai, eka aMzase baMdhakA abhAva hI jAnanA / eka paramANu eka aMza cikanAI athavA rUkhAIpanese pariNata ho, aura dUsarA tIna aMza cikanAI athavA tIna aMza rUkhApanese pariNata ho, to bhI baMdha nahIM hotA / yadyapi yahA~para do aMza adhika bhI haiM, to bhI baMdhakI yogyatA nahIM hai, isa kAraNa eka aMzase baMdha kabhI nahIM hotA // 74 // Age AtmAke pudgalapiMDake kartApanekA abhAva dikhalAte haiM - [ dvipradezAdayaH skandhAH ] do pradezako Adi lekara paramANuoMke skaMdha arthAt do paramANuoMkA skaMdha, tIna paramANuoMkA skaMdha, ityAdi anaMta paramANuoMke khaMdha paryaMta jo skaMdha haiM, ve saba [svakapariNAmaiH ] apane hI snigdha rUkSa guNake pariNamanakI yogyatAse [jAyante ] utpanna hote haiM, [ vA ] athavA [ sUkSmA bAdarAH ] sUkSmajAti aura sthUlajAtike [pRthvIjalatejovAyavaH ] pRthivIkAya, jalakAya, agnikAya, vAyukAya, ye bhI snigdha rUkSabhAvake pariNamanase pudgalAtmaka skaMdha paryAyarUpa utpanna hote haiM / ve pudgalaparyAya [sasaMsthAnA: ] tikone, caukone, golAkAra, ityAdi aneka AkAra sahita hote haiN| bhAvArtha-do paramANuoMke skaMdhase

Page #374
pravacanasAraH 209 syAvirbhAvatirobhAvasvazaktivazamAsAdya pRthivyaptejovAyavaH svapariNAmaireva jAyante / ato'vadhAryate yaNukAdyanantAnantapudgalAnAM na piNDakartA puruSo'sti // 75 // athAtmanaH pudgalapiNDA netRtvAbhAvamavadhArayati 76 ] ogADhagADhaNicido puggala kAyehiM savvado logo / sumehi bAdarehi ya appA oggehiM joggehiM // 76 // avagADhagADhanicitaH pudgalakAyaiH sarvato lokaH / sUkSmairbAdaraizcAprAyogyairyogyaiH // 76 // yato hi sUkSmatvapariNatairbAdarapariNataizcAnatisUkSmavasthUlatvAt karmakhapariNamanazaktiyogibhiratisUkSmasthUlatayA tadayogibhizcAvagAhaviziSTatvena parasparamabAdhamAnaiH svayameva sarvata eva kAyikeSu samutpadyante, tathApi svakIyAbhyantarasukhaduHkhAdirUpapariNaterevAzuddhopAdAnakAraNaM bhavanti / na ca pRthivyAdikAyAkArapariNateH / kasmAditi cet / tatra skandhAnAmevopAdAnakAraNatvAditi / tato jJAyate pudgalapiNDAnAM jIvaH kartA na bhavatIti // 75 // athAtmA bandhakAle banghayogyapudgalAn bahirbhAgAnnaivAnayatItyAvedayati--ogADhagADhaNicido avagAhyAvagAhyanairantaryeNa nicito bhRtaH / sa kaH logo lokaH / kathaMbhUtaH / savtrado sarvataH sarvapradezeSu / kaiH kartRbhUtaiH / puggalakAyehiM pudgalakAyaiH / kiMviziSTaiH / muhumehi bAdarehi ya indriyAgrahaNayogyaiH sUkSmaistadgrahaNayogyairbAdaraizca / punazca kathaMbhUtaiH / appAaggehiM atisUkSmasthUlatvena karmavargaNAyogyatArahitaiH / punazca kiMviziSTaiH / joggehiM atisUkSmasthUlatvAbhAvAtkarmavargaNAyogyairiti / ayamatrArthaH --- nizvayena zuddhasvarUpairapi vyavahAreNa karmodayAdhInatayA pRthivyAdi lekara anaMtAnaMta paramANuskaMdha paryaMta nAnAprakAra AkAroMko dhAraNa kiye hue sUkSma sthUlarUpa jo pudgalaparyAya hote haiM, tathA sparza, rasa, gaMdha, varNakI mukhyatA vA gauNatA liye hue pRthvI, jala, teja, vAyurUpa piMDa haiM, una saba paryAyoMkA kartA pudgaladravya jAnanA cAhiye / isase yaha siddhAMta nikalA, ki AtmA( puruSa ) pudgala piMDakA kartA nahIM hai, pudgaladravyameM hI piMDa honekI snigdharUkSa zakti hai, isaliye apane pariNAmase vaha aneka prakAra ho jAtA hai // 75 // Age AtmA pudgalapiMDakA preraka bhI nahIM hai, yaha nizcaya karate haiM-- [lokaH] asaMkhyapradezI loka [sarvataH ] saba jagaha [sUkSmaiH ] sUkSmarUpa [ca] aura [ bAdaraiH ] sthUlarUpa [AtmaprAyogyaiH ] AtmAke grahaNa karane yogya [ yogyaiH ] karmarUpa hone yogya athavA karmarUpa na hone yogya aise [pulakAyaiH ] pudgaladravyake piMDoMse [ avagADhagADhanicitaH ] atyaMta gAr3ha bhara rahA hai / bhAvArtha - yaha loka saba jagaha eka eka pradezameM anaMta anaMta kArmANa ( karma hone yogya) vargaNAoMse bharapUra hai, avagAhanA zakti honese kahIMpara bAdhA nahIM hotI / isa kAraNa isa loka meM saba jagaha jIva Thahare hue haiM, aura karmabaMdhake yogya pudgalavargaNA bhI saba jagaha maujUda haiM / jIvake jisa tarahake pariNAma hote haiM, usI tarahakA AtmAke karmabaMdha hotA hai / aisA nahIM "hai, ki yaha AtmA Apa kisI jagahase preraNA karake kArmANavargaNAoMkA baMdha karatA ho / jisa jagaha 1 pra. 27

Page #375
210 kundakundaviracitaH [ a0 2, gA0 77 pudgalakAyairgADhaM nicito lokaH / tato'vadhAryate na pudgalapiNDAnAmAnetA puruSo'sti // 76 // athAtmanaH pudgalapiNDAnAM karmakhakartRtvAbhAvamavadhArayati - kammattaNapAoggA khaMdhA jIvassa pariNaI pappA | gacchati kammabhAvaM paNa hi te jIveNa pariNamidA // 77 // karma prAyogyAH skandhA jIvasya pariNatiM prApya / gacchanti karmabhAvaM na hi te jIvena pariNamitAH // 77 // yato hi tulya kSetrAvagADhajIvapariNAmamAtraM bahiraGgasAdhanamAzritya jIvaM pariNamayitAramantareNApi karmatvapariNamanazaktiyoginaH pudgalaskandhAH svayameva karmabhAvena pariNamanti / tato'vadhAryate na pudgalapiNDAnAM karmakartA puruSo'sti // 77 // athAtmanaH karmatvapariNatapudgaladravyAtmakazarIrakartRkhAbhAvamavadhArayati - paJcasUkSmasthAvaratvaM prAptairjIvairyathA loko nirantaraM bhRtastiSThati tathA pudgalairapi / tato jJAyate yatraiva zarIrAvagADhakSetre jIvastiSThati bandhayogyapudgalA api tatraiva tiSThanti na ca bahirbhAgAjIva AnayatIti // 76 // atha karmaskandhAnAM jIva upAdAnakartA na bhavatIti prajJApayati --- kammattaNapAoggA khaMdhA karmatvaprAyogyAH skandhAH kartAraH jIvassa pariNaI pappA jIvasya pariNatiM prApya nirdoSiparamAtmabhAvanotpannasahajAnandaikalakSaNasukhAmRtapariNateH pratipakSabhUtAM jIvasaMbandhinIM midhyAtvarAgAdipariNatiM prApya gacchaMti kammabhAvaM gacchanti pariNamanti / kam / karmabhAvaM jJAnAvaraNAdivyakarmaparyAyaM Na hi te jIveNa pariNamidA na hi naiva te karmaskandhA jIvenopAdAnakartRbhUtena pariNamitAH pariNatiM nItA ityarthaH / anena vyAkhyAnenaitaduktaM bhavati karmaskandhAnAM nizcayena jIvaH kartA na bhavatIti // 77 // atha zarIrAkArapariNatapudgalapiNDAnAM jIvaH kartA na bhavatItyupadizati -- te te kammattagadA te te pUrvasUtroditAH karmatvaM gatA dravyakarmaparyAya - jIva hai, usI jagaha anaMtavargaNA haiM, vahA~para hI ApasameM baMdha ho jAtA hai / isa kAraNa AtmA pudgalapiMDakA preraka nahIM hai || 76 / / Age AtmAko pudgalapiMDarUpa karmakA akartA dikhalAte haiM - [ karmatvaprAyogyAH ] aSTakarmarUpa honeyogya jo [ skandhAH ] pudgalavargaNAoMke piMDa haiM, ve [jIvasya ] saMsArI AtmAkI [ pariNati ] azuddha pariNatiko [ prApya ] pAkara [ karmabhAvaM ] ATha karmarUpa pariNAmako [gacchanti ] prApta hote haiM, [tu] paraMtu [te] ve karmayogya baMdha [ jIvena ] AtmAne [na pariNamitAH ] nahIM pariNamAye haiM, apanI zaktise hI pariNata hue haiN| bhAvArtha - jisa kSetrameM kArmANavargaNA haiM, usI kSetra meM jIva bhI haiM / ve jIva anAdi baMdhake saMyogase azuddha bhAvoMsvarUpa pariNamate haiM / usa azuddha pariNAmakA baMdharUpa bahiraMga nimittakAraNa pAkara karmavargaNA apanI aMtaraMga nijazaktise ATha karmarUpa pariNama jAtI haiM / isa kAraNa yaha AtmA unakA pariNamAnevAlA nahIM hai, kArmANavargaNA apane Apa pariNamatI hai / isI liye 'unakA kartA AtmA nahIM hai' yaha siddha huA // 77 // Age AtmAko nokarmarUpa zarIrakA akartA dikhalAte haiM - [ te te ] ve ve [karmatvagatAH ] dravyakarmarUpa pariNata hue [ pudgala -

Page #376
___79] pravacanasAra: 211 te te kammattagadA poggalakAyA puNo vi jIvassa / saMjAyaMte dehA dehatarasaMkamaM pappA // 78 // te te karmavagatAH pudgalakAyAH punarapi jIvasya / saMjAyante dehA dehAntarasaMkramaM prApya / / 78 // ye ye nAmAmI yasya jIvasya pariNAma nimittamAtrIkRtya pudgalakAyAH svayameva karmalena pariNamanti, atha te te tasya jIvasyAnAdisaMtAnapravRttizarIrAntarasaMkrAntimAzritya svayameva ca zarIrANi jAyante / ato'vadhAyate na karmavapariNatapudgaladravyAtmakazarIrakartA puruSo'sti // 78 // athAtmanaH zarIrakhAbhAvamavadhArayati orAlio ya deho deho veuvio ya tejio| AhAraya kammaio puggalavappagA savve // 79 // audArikazca deho deho vaikriyikazca tejsH| AhArakaH kArmaNaH pudgaladravyAtmakAH sarve // 79 // yato hyaudArikavaikriyikAhArakataijasakArmaNAni zarIrANi sarvANyapi pudgaladravyAtmakAni / pariNatAH poggalakAyA pudgalaskandhAH puNo vi jIvassa punarapi bhavAntare'pi jIvasya saMjAyate dehA saMjAyante samyagjAyante dehAH zarIrANIti / kiM kRtvA / dehatarasaMkamaM pappA dehAntarasaMkramaM bhavAntaraM prApya labdhveti / anena kimuktaM bhavati ~~audArikAdizarIranAmakarmarahitaparamAtmAnamalabhamAnena jIvena yAnyupArjitAnyaudArikAdizarIranAmakarmANi tAni bhavAntare prApte satyudayamAgacchanti tadudayena nokarmapudgalA audArikAdizarIrAkAreNa svayameva pariNamanti / tataH kAraNAdaudArikAdikAyAnAM jIvaH kartA na bhavatIti / / 78 // atha zarIrANi jIvasvarUpaM na bhavantIti nizcinoti-oralio ya deho audArikazca dehaH deho veuvio ya deho vaikriyakazca tejaio tainasikaH AhAraya kammaio AhAraH kArmaNazca puggaladabappagA savve ete paJca dehAH pudgaladravyAtmakAH sarve'pi mama svarUpaM na bhavanti / kasmAditi kAyAH] karmavargaNApiMDa [dehAntarasaMkramaM prApya] anya paryAyakA saMbaMdha pAke [punaH] phira [hi] nizcayase [jIvasya AtmAke [dehAH] zarIrarUpa [saMjAyante] utpanna hote haiN| bhAvArtha-jIvake pariNAmakA nimitta pAkara dravyakarmabaMdharUpa jo pudgala hue the, ve hI anya paryAyameM zarIrAkAra ho jAte haiM, aura apanI hI zaktise dravyakarmakA nokarmarUpa zarIra phala ho jAtA hai| isa kAraNa nokarmakA bhI kartA pudgala hI hai, AtmA nahIM hai / / 78 // Age AtmAke pA~ca zarIroMkA abhAva dikhalAte haiM[audArikaH dehaH] manuSya tiryaMca saMbaMdhI audArikazarIra [ca aura [vaikriyikaH] nArakI devatA saMbaMdhI vaikriyikazarIra [ca] aura [taijasaH] zubha azubha taijasazarIra [AhArakaH] AhAraka putalekA zarIra [kArmaNaH] ATha karmarUpa zarIra isa taraha ye pA~ca zarIra haiM, ve [sarve] saba hI [pudraladravyAtmakAH] pudgaladravyamayI haiN| isakAraNa pA~ca zarIra AtmA nahIM hai / AtmA to inase

Page #377
212 tato'vadhAryate na zarIraM puruSo'sti / / 79 / / atha kiM tarhi jIvasya zarIrAdisarvaparadravyavibhAgasAdhanamasAdhAraNaM svalakSaNamityAvedayatiarasamarUvamagaMdhaM avvattaM cedaNAguNamasadaM / jANa aliMgaggahaNaM jIvamaNiddiTThasaThANaM // 80 // arasamarUpamagandhamavyaktaM cetanAguNamazabdam / jAnIhyaliGgagrahaNaM jIvamanirdiSTasaMsthAnam // 80 // Atmano hi rasarUpagandhaguNA bhAvasvabhAvatvAtsparzaguNavyaktyabhAvasvabhAvatvAt zabdaparyAyAbhAvasvabhAvatvAttathA tanmUlAda liGgagrAhyatvAtsarvasaMsthAnAbhAvasvabhAvatvAcca pudgaladravyavibhAgasAdhanamarasatvamarUpatvamagandhavamavyaktalama zabdakhama liGgagrAhyatvamasaMsthAnalaM cAsti / sakalapudgalApudgalAjIvadravya vibhAgasAdhanaM tu cetanAguNatvamasti / tadeva ca tasya svajIvadravyamAtrAzritavena svalakSatAM vibhrANaM zeSadravyAntaravibhAgaM sAdhayati / aliGgagrAhya iti vaktavye yadaliGgagrahaNamityuktaM cet / mamAzarIracaitanyacamatkArapariNatatvena sarvadaivA cetanazarIratva virodhAditi // 79 // evaM pudgalaskandhAnAM bandhavyAkhyAnamukhyatayA dvitIyasthale gAthApaJcakaM gatam / iti 'apadeso paramANU' ityAdi gAthAnavakena paramANuskandhabhedabhinnapudgalAnAM piNDaniSpattivyAkhyAnamukhyatayA dvitIyavizeSAntarAdhikAraH samAptaH / athaikonaviMzatigAthAparyantaM jIvasya pudgalena saha bandhamukhyatayA vyAkhyAnaM karoti, tatra SaT sthalAni bhavanti / teSvAdau 'arasamarUvaM' ityAdi zuddhajIvavyAkhyAnagAthaikA 'mutto rUvAdi' ityAdipUrvapakSaparihAramukhyatayA gAthAdvayamiti prathamasthale gAthAtrayam / tadanantaraM bhAvabandhamukhyatvena 'uvaogamao' ityAdi gAthAdvayam / atha parasparaM dvayAH pudgalayoH bandho jIvasya rAgAdipariNAmena saha bandho jIvapudgalayorbandhazceti trividhabandhamukhyatvena 'phAse hi puggalANaM' ityAdi sUtradvayam / tataH paraM nizcayena dravyabandhakAraNatvAdrAgAdipariNAma eva bandha iti kathanamukhyatayA 'ratto baMdhadi' ityAdi gAthAtrayam / atha bhedabhAvanA mukhyatvena 'bhaNidA puDhavI ' ityAdi sUtradvayam / tadanantaraM jIvo rAgAdipariNAmAnAmeva kartA na ca dravyakarmaNAmiti kathanamukhyatvena 'kuvvaM sahAvamAdA' ityAdi SaSThastha gAthAsaptakam / yatra mukhyatvamiti vadati tatra yathAsaMbhavamanyo'pyartho bhinna svarUpa hai || 79 / / Age jIvakA zarIrAdika para dravyoMse bhinna zuddha svarUpa, jo ki anya dravyameM nahIM pAyA jAve, aisA lakSaNa dikhalAte haiM - [ svaM ] he bhavya, tU [ jIvaM ] zuddhasvarUpa AtmAko [asaM] 5 prakArake rasase rahita, [ arUpaM ] 5 vargoMse rahita [ agandhaM ] do prakArake gaMdha guNa rahita, [avyaktaM ] ATha prakArake sparza guNa rahita, isIse apragaTa [ azabda ] zabdaparyAyase rahita svabhAvavAlA [aliGgagrahaNaM ] pudgalake cihnase grahaNa nahIM honevAlA, [ anirdiSTasaMsthAnaM ] saba AkAroM se rahita nirAkAra svabhAvayukta [ cetanAguNaM ] aura jJAna darzana guNavAlA aisA zuddha nirvikAradravya jAnanA / bhAvArtha --- yaha AtmA amUrta svabhAva honese rasa, rUpa, gaMdha, sparza, zabda saMsthAnAdika pudgalIka bhAvoMse rahita hai, apane cetanA guNa se dharma, adharma, AkAza, kAla, ina cAra amUrta dravyoM se bhI kundakundaviracitaH [a0 2, gA0 79

Page #378
80] .. pravacanasAraH tabahutarArthapratipattaye / tathAhi-na liGgairindriyaihikatAmApanasya grahaNaM yasyetyatIndriyajJAnamayatvasya prtipttiH| na liGgairindriyairgrAhyatAmApanasya grahaNaM yasyetIndriyapratyakSAviSayatvasya / na liGgAdindriyagamyAddhamAdagneriva grahaNaM ysyetiindriyprtyksspuurvkaanumaanaavissytvsy| na liGgAdeva paraiH grahaNaM yasyetyanumeyamAtrakhAbhAvasya / na liGgAdeva pareSAM grahaNaM yasyetyanumAtRmAtrakhAbhAvasya / na liGgAtsvabhAvena grahaNaM yasyeti pratyakSajJAtRtvasya / na liGgenopayogAkhyalakSaNena grahaNaM jJeyA limbanaM yasyeti bahirAlambanajJAnAbhAvasya / na liGgasyopayogAkhyalakSaNasya grahaNaM svayamAharaNaM yasyetyanAhAryajJAnavasya / na liGgasyopayogAkhyalakSaNasya grahaNaM pareNa haraNaM yasyetyAhAryajJAnavasya / na liGge upayogAkhyalakSaNasya grahaNaM sUrya ivoparAgo yasyeti zuddhopayogasva. bhAvasya / na liGgAdupayogAkhyalakSaNAdgrahaNaM paudgalikakarmAdAnaM yasyeti dravyakarmAsaMpRktavasya / na liGgebhya indriyebhyo grahaNaM viSayANAmupabhogo yasyeti viSayopabhoktakhAbhAvasya / na liGgAtmano vendriyAdilakSaNAdgrahaNaM jIvasyeti zukrAtavAnuvidhAyikhAbhAvasya / na liGgasya mehanAlabhyata iti sarvatra jJAtavyaH / evamekonaviMzatigAthAbhistRtIyavizeSAntarAdhikAre samudAyapAtanikA / tadyathA-atha kiM tarhi jIvasya zarIrAdiparadravyebhyo bhinnamanyadravyAsAdhAraNaM svasvarUpamiti prazne pratyuttaraM dadAti-arasamarUvamagaMdhaM rasarUpagandharahitatvAttathA cAvyAhAryamANAsparzarUpagandhatvAzca anbattaM avyaktatvAt asadaM azabdatvAt aliMgaggahaNaM aliGgagrahaNatvAt aNidisaMThANaM anirdiSTasaMsthAnatvAcca jANa jIvaM jAnIhi jIvam / arasamarUpamagandhamasparzamavyaktamazabdamaliGgagrahaNamanirdiSTasaMsthAnalakSaNaM ca he ziSya, jIvaM jIvadravyaM jAnIhi / punarapi kathaMbhUtam / cedaNAguNaM samastapudgalAdibhyo'cetanebhyo bhinnaH samastAnyadravyAsAdhAraNaH svakIyAnantajIvajAtisAdhAraNazca cetanAguNo yasya taM cetanAguNaM cAliGgaprAhyamiti vaktavye yadaliGgagrahaNamityuktaM tatkimarthamiti cet bahutarArthapratipattyartham / tathAhi-liGgamindriyaM tenArthAnAM grahaNaM paricchedanaM na karoti tenAliGgagrahaNo bhavati / tadapi kasmAtsvayamevAtIndriyAkhaNDajJAnasahitatvAt / tenaiva liGgazabdavAcyena cakSurAdIndriyeNAnyajIvAnAM yasya grahaNaM paricchedanaM kartuM nAyAti tenAliGgagrahaNa ucyate / tadapi kasmAt / nirvikArAtIndriyasvasaMvedanapratyakSajJAnagamyatvAt / liGgaM dhUmAdi tena dhUmaliGgodbhavAbhinna hai, svajIva sattAkI apekSA anya jIva dravyase bhI bhinna hai, apane astitvakara sadrUpa vastumAtra hai, aura yahA~para aliMgagrahaNa vizeSaNa isaliye kahA hai, ki vaha AtmA kisI pudgalIka cihnase grahaNa nahIM kiyA jAtA / isa vizeSaNa padake aneka artha hai, unameM se kucha thor3e dikhalAte haiM-liMga nAma iMdriyoMkA hai, una indriyoMse yaha AtmA padArthoMkA grahaNa (jJAna) karanevAlA nahIM hai, atIndriya svabhAvase padArthoko jAnatA hai, isaliye aliMgagrahaNa hai| athavA indriyoMse anya jIva bhI isa AtmAkA grahaNa nahIM karasakate, yaha to atIndriya svasaMvedana jJAnagamya (apane anubhavagocara) hai, isaliye bhI aliMgagrahaNa hai| jaise dhUma-dhueM cihnako dekhakara agnikA jJAna karate haiM, vaise anumAna jJAnakara liMga arthAt cihnakara yaha AtmA anya padArthokA jAnanevAlA nahIM hai, yaha to atIndriya pratyakSajJAnase jAnatA hai, isa kAraNa bhI

Page #379
214 kundakundaviracitaH [ a0 2, gA0 80 kArasya grahaNaM yasyeti laukikasAdhanamAtratvAbhAvasya / na liGgenAmehanAkAreNa grahaNaM lokavyAptiryasyeti kuhukamasiddhasAdhanAkAralokavyAptitvAbhAvasya / na liGgAnAM strIpunnapuMsakavedAnAM grahaNaM yasyeti strIpunnapuMsakadravyabhAvAbhAvasya / na liGgAnAM dharmadhvajAnAM grahaNaM yasyeti bahiraGgayati liGgAbhAvasya / na liGgaM guNo grahaNamarthAvabodho yasyeti guNavizeSAnAlIDhazuddhadravyatvasya / na liGgaM guNaparyAyo grahaNamarthAvabodhavizeSo yasyeti paryAyavizeSAnAlIDhazuddhadravyatvasya / na liGgaM pratyabhijJAnaheturgrahaNamarthAvabodhasAmAnyaM yasyeti dravyAnAlIDhazuddhaparyAyatvasya // 80 // atha kathamamUrtasyAtmanaH sniggharUkSatvAbhAvAd bandho bhavatIti pUrvapakSayatimutto svAdiguNo bajjhadi phAsehiM aNNamaNNehiM / tavvivarIdo appA bajjhadi kidha poggalaM kammaM // 81 // mUrtI rUpAdiguNo badhyate sparzairanyonyaiH / aaya AtmA nAti kathaM paugalaM karma // 81 // numAnenAgnivadanumeyabhUtaparapadArthAnAM grahaNaM na karoti tenAliGgagrahaNa iti / tadapi kasmAt / svayamevAliGgodbhavAtIndriyajJAnasahitatvAt tenaiva liGgodbhavAnumAnenAgnigrahaNavat parapuruSANAM yasyAtmano grahaNaM parijJAnaM kartuM nAyAti tenAliGgagrahaNa iti / tadapi kasmAt | aliGgodbhavAtIndriyajJAnagamyatvAt / athavA liGgaM cihnaM lAJchanaM zikhAjaTAdhAraNAdi tenArthAnAM grahaNaM paricchedanaM na karoti, tenAliGgagrahaga iti / tadapi kasmAt / svAbhAvikAcihnodbhavAtIndriyajJAnasahitatvAt / tenaiva cihnodbhavajJAnena parapuruSANAM yasyAtmano grahaNaM parijJAnaM kartuM nAyAti tenAliGgagrahaNa iti / tadapi kasmAnniruparAgasvasaMvedanajJAnagamyatvAditi / evamaliGgagrahaNazabdasya vyAkhyAnakrameNa zuddhajIvasvarUpaM jJAtavyamityabhiprAyaH // 80 // athAmUrtazuddhAtmano vyAkhyAne kRte satyamUrtajIvasya mUrtapudgalakarmaNA saha kathaM bandho bhavatIti pUrvapakSaM karoti -- muto rUvAdiguNo mUrto rUparasagandhasparzavAn pudgaladravyaguNaH bajjhadi anyonyasaMzleSeNa badhyate bandhamanubhavati, aliMgagrahaNa hai / koI bhI jIva iMdriyagamya cihnase isa AtmAkA anumAna nahIM kara sakatA, arthAtiMdriyajJAna janita anumAnase grahaNa nahIM kiyA jAsakatA, isa kAraNa bhI aliMgagrahaNa hai / ityAdi aliMgagrahaNa zabda ke aneka artha hote haiM / yaha zuddha AtmA kevala anubhavagamya hai, vacanase nahIM kahA jAsakatA, kahane se azuddhatAkA prasaMga AtA hai / isaliye zuddha jIvadravya jJAnagamya hai / jo anubhavI haiM, ve hI zAMtarasake svAdako jAnate haiM, isakA anya kathana hai, vaha vyavahAramAtra hai / jinake kAlalabdhi nikaTa AgaI hai, ve hI vyavahAramAtra zabdabrahmakA nimitta pAkara svarUpameM lIna hote haiN| isa kAraNa avAcya zuddha jIvadravya anubhava yogya hI hai // 80 // Age amUrta AtmAke snigdha rUkSa guNakA abhAva honese baMdha kisa taraha ho sakatA hai ? aisA tarka karate haiM - [ rUpAdiguNaH ] rUpa, rasa, gaMdha, sparza guNavAlA [mUrtaH] skaMdha vA paramANurUpa pudgaladravya [ anyonyaiH ] paraspara [ sparzaiH ] snigdha rUkSarUpa sparzaguNase [badhyate ] baMdhako prApta hosakatA hai, [ tadviparItaH ] pudgalake snigdha, rUkSaguNa rahita I

Page #380
82] pravacanasAraH 215 mUrtayohi tAvatpudgalayo rUpAdiguNayuktatvena yathoditasnigdharUkSavasparzavizeSAdanyonyabandho'vadhAryate eva / Atmakarmapudgalayostu sa kathamavadhAryate / mUrtasya karmapudgalasya rUpAdiguNayuktatvena yathoditasnigdharUkSavasparzavizeSasaMbhave'pyamUrtasyAtmano rUpAdiguNayuktakhAbhAvena yathoditasnigdharUkSavasparzavizeSAsaMbhAvanayA caikAGgavikalakhAt / / 81 // athaivamamUrtasyApyAtmano bandho bhavatIti siddhAntayati rUvAdiehiM rahido pecchadi jANAdi khvamAdINi / davvANi guNe ya jadhA taha baMdho teNa jANIhi // 82 // rUpAdikai rahitaH pazyati jAnAti rUpAdIni / dravyANi guNAMzca yathA tathA bandhastena jAnIhi // 82 // yena prakAreNa rUpAdirahito rUpINi dravyANi tadguNAMzca pazyati jAnAti ca, tenaiva prakAreNa tatra doSo nAsti / kaiH kRtvA / phAsehi aNNamaNNehiM snigdharUkSaguNalakSaNasparzasaMyogaiH / kiMviziSTaiH / anyonyaiH parasparanimittaH / tabivarIdo appA bajjhadi kitha poggalaM kammaM tadviparItAtmA badhnAti kathaM paudgalaM karmeti / ayaM paramAtmA nirvikAraparamacaitanyacamatkArapariNatatvena bandhakAraNabhUtasnigdharUkSaguNasthAnIyadveSAdivibhAvapariNAmarahitatvAdamUrtavAcca paudgalakarma kathaM badhnAti na kathamapIti pUrvapakSaH // 81 // athaivamamUrtasyApyAtmano nayavibhAgena bandho bhavatIti pratyuttaraM dadAti-rUvAdiehiM rahido amUrtaparamacijyotiHpariNatatvena tAvadayamAtmA rUpAdirahitaH / tathAvidhaH san kiM karoti / pecchadi jANAdi muktAvasthAyAM yugapatparicchittirUpasAmAnyavizeSagrAhakakevaladarzanajJAnopayogena yadyapi tAdAtmyasaMbandho nAsti tathApi grAhyagrAhakalakSaNasaMbandhena pazyati jAnAti / kAni karmatApannAni / rUbamAdINi davANi rUpa[AtmA] jIvadravya [paugalikaM karma] pudgalIka-karmavargaNAoMko [kathaM] kaise [badhnAti] bA~dha sakatA hai ? bhAvArtha-pudgaladravya mUrtIka hai, vaha apane snigdha rUkSa guNakara ApasameM ba~dhatA hai / AtmA to amUrtIka hai, snigdha, rUkSa guNase rahita hai, vaha karmavargaNAse kisa taraha ba~dha sakatA hai ? yaha bar3A saMzaya hai, ki eka tarapha to snigdha, rUkSa guNa sahita karmavargaNA aura dUsarI tarapha snigdha, rUkSa guNa rahita AtmA ye donoM ApasameM kisa taraha baMdhako prApta ho sakate haiM ? aisA ziSyakA prazna hai // 81 // Age amUrta AtmAke bhI baMdha hotA hai, aisA uttara dRSTAnta dvArA kahate haiN|-[ruupaadikaiH rahitaH] rUpAdise rahita yaha AtmA [yathA] jaise [rUpAdIni dravyANi] rUpAdiguNoMvAle ghaTa paTAdisvarUpa aneka pudgaladravyoMko [ca] aura [guNAn] una dravyoMke rUpAdiguNoMko [jAnAti] jAnatA hai, [pazyati] dekhatA hai, [tathA] usI prakAra [tena] pudgaladravyake sAtha [bandhaM] AtmAkA baMdha [jAnIhi] jaano| bhAvArtha-AtmA amUrtIka hai, paraMtu mUrtIkadravyakA dekhane jAnanevAlA hai| dekhanA jAnanA isakA svabhAva hai, usa dekhane jAnanese hI mUrtIkadravyase baMdha hotA hai, jo dekhatA jAnatA na hotA, to baMdha hotaa| jaba dekhatA jAnatA hai, tabhI baMdha hai| yahI bAta dRSTAntase dikhalAte haiM jaise

Page #381
216 . kundakundaviracitaH [a0 2, gA0 82rUpAdirahito rUpibhiH karmapudgalaiH kila badhyate / anyathA kathamamUtoM mUtaM pazyati jAnAti cetyatrApi paryanuyogasyAnivAryavAt / na caitadatyantadurghaTakhAdA ntikIkRtaM, kiMtu dRSTAntadvAreNAvAlagopAlaprakaTitam / tathAhi-yathA bAlakasya gopAlakasya vA pRthagavasthitaM mRgalIvadaM balIvadaM vA pazyato jAnatazca na balIvana sahAsti saMbandhaH, viSayabhAvAvasthitabalIvardanimittopayogAdhirUDhabalIvardAkAradarzanajJAnasaMbandho balIvardasaMbandhavyavahArasAdhakasvastyeva, tathA kilAtmano nIrUpatvena sparzazUnyavAna karmapudgalaiH sahAsti saMbandhaH, ekAvagAhabhAvAvasthitakarmapudgalanimittopayogAdhirUDharAgadveSAdibhAvasaMbandhaH karmapudgalabandhavyavahArasAdhakastvastyeva // 82 // rasagandhasparzasahitAni mUrtadravyANi / na kevalaM dravyANi guNe ya jadhA tadguNAMzca yathA / athavA yaH kazcitsaMsArI jIvo vizeSabhedajJAnarahitaH san kASThapASANAdyacetanajinapratimAM dRSTvA madIyArAdhyo'yamiti manyate / yadyapi tatra sattAvalokadarzanena saha pratimAyAstAdAtmyasaMbandho nAsti tathApi paricchedyaparicchedakalakSaNasaMbandho'sti / yathA vA samavasaraNe pratyakSajinezvaraM dRSTvA vizeSabhedajJAnI manyate madIyArAdhyo'yamiti / tatrApi yadyapyavalokanajJAnasya jinezvareNa saha tAdAtmyasaMbandho nAsti tathApyArAdhyArAdhakasaMbandho'sti / taha baMdho teNa jANIhi tathA bandhaM tenaiva dRSTAntena jAnIhi / ayamatrArtha:-yadyapyayamAtmA nizcayenAmUrtastathApyanAdikarmabandhavazAdvayavahAreNa mUrtaH san dravyabandhanimittabhUtaM rAgAdivikalparUpaM bhAvabandhopayogaM karoti / tasminsati mUrtadavyakarmaNA saha yadyapi tAdAtmyasaMbandho nAsti tathApi pUrvoktadRSTAntena saMzleSasaMvadho'stIti nAsti doSaH // 82 // evaM zuddhabuddhaikasvabhAvajIvakathanamukhyatvena prathamagAthA / mUrtirahitaeka bAlaka miTTIke valaya (kaMkaNa) ko apanA samajhakara dekhatA hai, jAnatA hai, mAnatA hai, paraMtu vaha valaya usa bAlakase judA hai, kucha saMbaMdha nahIM hai, to bhI jo usa kaMkagako koI tor3a DAle, phor3a DAle, athavA lejAve, to vaha bAlaka ati duHkhI hotA hai, aura isI taraha gvAliyA sacce kaMkaNako apanA samajha kara dekhatA hai, jAnatA hai, mAnatA hai, saccA valaya bhI usa gvAliyese judA hai-usa valayase kucha . saMbaMdha nahIM hai, to bhI usa sacce valayako jo koI tor3a DAle, athavA lejAve, to gvAliyA bhI ati duHkhI hotA hai / isa jagaha vicAranA cAhiye, ki mATIkA valaya aura saccA valaya donoM bAla gopAlase jude haiM, unake jAnese-TUTane phUTanese bAlaka aura gvAliyA kyoM duHkhI hote haiN| isase yaha bAta vicArameM AtI hai, ki ve bAla gopAla una valayoMko apanA mAnakara dekhate haiM, jAnate haiN| isa kAraNa apane pariNAmoMse baMdha rahe haiM, unakA jJAna valayake nimittase tadAkAra pariNata ho rahA hai / isaliye parasvarUpa valayose saMbaMdhakA vyavahAra AjAtA hai| usI prakAra isa AtmAkA pudgalase kucha saMbaMdha nahIM hai, paraMtu anAdikAlase lekara eka kSetrAvagAhakara Thahare hue jo pudgala haiM, unakA nimitta pAkara utpanna huA jo rAga, dveSa, moharUpa azuddhopayoga vahI bhAvabaMdha hai, usIse AtmA ba~dhA huA hai, pudgalIka karmabaMdha vyavahAramAtra hai / isase yaha bAta siddha huI, ki jo yaha AtmA paradravyako rAgI, dveSI, mohI, hokara dekhatA hai, jAnatA hai, vahI azuddhopayogarUpa pariNAma baMdhakA kAraNa hai, aura apane hI azuddhapariNAmase baMdha hai

Page #382
83 ] atha bhAvabandhasvarUpaM jJApayati pravacanasAraH uvaogamao jIvo mujjhadi rajjedi vA padussedi / pappA vividhe visaye jo hi puNo tehiM saMbaMdho // 83 // upayogamayo jIvo muhyati rajyati vA pradveSTi / prApya vividhAn viSayAn yo hi punastaiH saMbandhaH // 83 // para ayamAtmA sarva eva tAvatsavikalpanirvikalpaparicchedAtmakatvAdupayogamayaH / tatra yo hi nAma nAnAkArAn paricchedyAnarthAnAsAdya mohaM vA rAgaM vA dveSaM vA samupaiti sa nAma taiH pratyayairapi moharAgadveSairupa raktAtmasvabhAvatvAnnIlapItaraktopAzrayapratyayanIlapItaraktavairuparaktasvabhAvaH sphaTikamaNiriva svayameka eva tadbhAvadvitIyatvAd bandho bhavati // 83 // atha bhAvabandhayukti dravyabandhasvarUpaM ca prajJApayati -- 217 jIvasya mUrtakarmaNA saha kathaM bandho bhavatIti pUrvapakSarUpeNa dvitIyA tatparihArarUpeNa tRtIyA ceti gAthAtrayeNa prathamasthalaM gatam / atha rAgadveSamohalakSaNaM bhAvabandhasvarUpamAkhyAti -- uvaogamao jIvo upayogamayo jIvaH, ayaM jIvo nizcayanayena vizuddhajJAnadarzanopayogamayastAvattathAbhUto'pyanAdibandhavazAtsopAdhisphaTikavat paropAdhibhAvena pariNataH san / kiM karoti / mujjhadi rajjedi vA padussedi muhyati rajyati vA praSTa dveSaM karoti / kiM kRtvA / pUrvaM pappA prApya / kAn / vividhe visaye nirviSayaparamAtmasvarUpabhAvanAvipakSabhUtAnvividhapaJcendriyaviSayAn / jo hi puNo yaH punaritthaMbhUto'sti jIvo hi sphuTaM, tehi saMbaMdhI taiH saMbaddho bhavati taiH pUrvoktarAgadveSamo haiH kartRbhUtairmoharAgadveSarahitajIvasya zuddha pariNAmalakSaNaM paramadharmamalabhamAnaH san sa jIvo baddho bhavatIti / atra yo'sau rAgadveSamohapariNAmaH sa eva bhAvabandha ityarthaH // 83 // atha bhAvabandhayukti dravyabandhasvarUpaM ca pratipAdayati-bhAveNa jeNa bhAvena pariNAmena yena jIvo jIvaH // 82 // Age bhAvabaMdhakA svarUpa dikhalAte haiM - [ yaH ] jo [ upayogamayaH ] jJAna darzanamayI [jIvaH ] AtmA [ vividhAn ] aneka tarahake [ viSayAn ] iSTa aniSTa viSayoMko [ prApya ] pAkara [muhyati ] mohI hotA hai, [vA] athavA [rajyati ] rAgI hotA hai, athavA [ pradveSTi ] dveSI hotA hai, [saH ] vaha [punaH ] phira [taiH] una rAga, dveSa, moha bhAvoMse [ baddhaH ] baMdhA huA hai| bhAvArtha- - yaha saMsArI jIva iMdriyoMke viSayoMmeM upayogI hotA huA rAga, dveSa, mohabhAvako prApta hotA hai / ve rAga, dveSa, mohabhAva parake nimittase hote haiM / yadyapi yaha AtmA ekabhAvasvarUpa hai, paraMtu rAga, dveSa, mohabhAvake pariNamanase dvaitabhAvarUpa huA hai, isase baMdha hai / jaise sphaTikamaNi svabhAvase eka zvetabhAvarUpa hai, paraMtu nIla pIta raktavastuke saMbaMdhase nIla pIta raktarUpa dUsare pariNAmako prApta hotA hai, tadAkAra saMbaMdhako dhAraNa karatA hai, usI prakAra yaha AtmA parasaMyogase rAga, dveSa, mohabhAvarUpa bhAvabaMdhase ba~dhatA hai || 83 // Age bhAvabaMdha ke anusAra dravyabaMdhakA svarUpa dikhalAte haiM - [ jIvaH ] AtmA [ yena bhAvena ] jisa rAga, dveSa, mohabhAvakara [ viSaye ] iMdriyoMke viSayameM [AgataM ] Aye hue iSTa prava. 28

Page #383
kundakundaviracitaH bhAveNa jeNa jIvo pecchadi jANAdi AgadaM visaye / rajjadi teNeva puNo bajjhadi kamma tti uvadeso // 84 // bhAvena yena jIvaH pazyati jAnAtyAgataM viSaye / rajyati tenaiva punarbadhyate karmetyupadezaH // 84 // ayamAtmA sAkAranirAkAraparicchedAtmakatvAtparicchedyatAmApadyamAnamarthajAtaM yenaiva moharUpeNa rAgarUpeNa dveSarUpeNa vA bhAvena pazyati jAnAti ca tenaivoparajyata ev| yo'yamuparAgaH sa khalu snigdharUkSatvasthAnIyo bhAvabandhaH / atha punastenaiva paugalikaM karma badhyata eva, ityeSa bhAvapravandhapratyayo dravyabandhaH // 84 // atha pudgalajIvatadubhayabandhasvarUpaM jJApayati 218 [ a0 2, gA0 84 phAsehiM puggalANaM baMdho jIvassa rAgamAdIhi / aNNoNasavagAho puggalajIvappago bhaNido // 85 // kartA pecchadi jANAdi nirvikalpadarzanapariNAmena pazyati savikalpajJAnapariNAmena jAnAti / kiM karmatApanaM, AgadaM visaye AgataM prAptaM kimapISTAniSTaM vastu paJcendriyaviSaye rajjadi teNetra puNo rajyate tenaiva punaH AdimadhyAntavarjitaM rAgAdidoSarahitaM cijjyotiHsvarUpaM nijAtmadravyamarocamAnastathaivAjAnansan samastarAgAdivikalpaparihAreNa bhAvayaMzca tenaiva pUrvoktajJAnadarzanopayogena rajyate rAgaM karoti iti bhAvabandhayuktiH / 1 jhadi kammati uvadeso tena bhAvabandhena navataradravyakarma badhnAtIti dravyabandhasvarUpaM cetyupadezaH // 84 // evaM bhAvabandhakathanamukhyatayA gAthAdvayena dvitIyasthalaM gatam / atha pUrvanavatarapudgaladravya karmagoH parasparabandho jIvasya tu rAgAdibhAvena saha bandho jIvasyaiva navataradravyakarmaNA saha ceti trividhabandhasvarUpaM prajJApayati--- phAsehi puggalANaM baMdho sparzaiH pudgalAnAM bandhaH pUrvanavatarapudgala dravyakarma gojava gatarAgAdibhAvanimittena aniSTa padArthako [ pazyati ] dekhatA hai, [jAnAti ] jAnatA hai, [tena eva ] aura usI rAga, dveSa, moharUpa pariNAmakara [rajyate ] tadAkAra ho lIna hojAtA hai, [punaH ] phira [tenaiva ] usI bhAvabaMdhake nimittase [karma ] jJAnAvaraNAdi ATha prakAra dravyakarma [badhyate ] ba~dhate haiM, [ iti upadezaH ] yaha bhagavantakA upadeza haiM / bhAvArtha - yaha AtmA jJAna darzana svabhAva sahita hai / jaba yaha rAga, dveSa, mohabhAvoM se jJeyapadArthako dekhatA hai, jAnatA hai, taba isake cidvikArarUpa rAga, dveSa, moha pariNAma hote haiM / una azuddhopayogarUpa pariNAmoMkA jo honA vahI bhAvabaMdha hai / isI bhAvakarmake anusAra dravyakarma ba~dhate haiM, aisA jinendradevakA upadeza manameM dhAraNa karane yogya hai || 84 // Age pudgalakarmakA baMdha pudgalakarmoMse hotA hai, jIvakA baMdha azuddharAgAdi bhAvoMse hotA hai, aura AtmA pudgala ina donoMkA bhI baMdha ApasameM hotA hai, aisA tIna tarahakA baMdha dikhalAte haiM - [ sparzaiH ] yathAyogya snigdha, rUkSa, sparza, guNoMse [pudgalAnAM] pudgalakarmavargagAoMkA ApasameM [bandhaH ] milakara ekapiMDarUpa baMdha hotA hai, [ rAgAdibhiH ] para upAdhi se utpanna cidvikArarUpa rAga, dveSa, moha, pariNAmoMse [ jIvasya ] AtmAkA

Page #384
pravacanasAraH 219 sparzaH pudgalAnAM bandho jIvasya rAgAdibhiH / anyonyasyAvagAhaH pudgalajIvAtmako bhaNitaH // 85 // yastAvadana karmaNAM snigdharUkSatvasparzavizeSerekatvapariNAmaH sa kevlpudglbndhH| yastu jIvasyaupAdhika moharAga dveSaparyAyai rekakhapariNAmaH sa kevljiivbndhH| yaH punaH jIvakarmapudgalayoH parasparapariNAmanimittamAtratvena viziSTataraH parasparamavagAhaH sa tadubhayabandhaH // 85 // atha dravyabandhasya bhAvabandhahetukakhamujjIvayati sapadeso so appA tesu padesesu puggalA kaayaa| pavisaMti jahAjoggaM ciTuMti hi jati bajjhaMti // 86 // sapradezaH sa AtmA teSu pradezeSu pudgalAH kaayaaH| pravizanti yathAyogyaM tiSThanti hi yAnti badhyante // 86 // ayamAtmA lokakAzatulyAsaMkhyeyapradezavAtsapradezaH / atha teSu tasya pradezeSu kAyavADAsvakIyasnigdharUkSopAdAnakAraNena ca parasparasparzasaMyogena yo'sau bandhaH sa pudgalabandhaH / jIvassa rAgamAdIhiM jIvasya rAgAdibhirniruparAgaparamacaitanyarUpanijAtmatattvabhAvanAcyutasya jIvasya yadrAgAdibhiH saha pariNamanaM sa jIvabandha iti / aNNoNNassavagAho puggalajIvappago bhaNido anyonyasyAvagAhaH pudgalajIvAtmako bhaNitaH / nirvikArasvasaMvedanajJAnarahitatvena snigdharUkSasthAnIyarAgadveSapariNatajIvasya bandhayogyasnigdharUkSapariNAmapariNatapudgalasya ca yo'sau parasparAvagAhalakSaNaH sa itthaMbhUtabandho jIvapudgalabandha iti trividhabandhalakSaNaM jJAtavyam // 85 // atha bandho 'jIvassa rAgamAdIhiM' pUrvasUtre yaduktaM tadeva rAgatvaM dravyabandhasya kAraNamiti vizeSeNa samarthayati-sapadeso so appA sa prasiddhAtmA lokAkAzapramitAsaMkhyeyapradezatvAttAvatsapradezaH / tesu padesesu puggalA kAyA teSu pradezeSu karmavargaNAyogyapudgalakAyAH kartAraH pavisaMti pravizanti / katham / jahAjoggaM manovacanakAyavargaNAlambanavIryAntarAyakSayopazamabaMdha hotA hai, [anyonyaM] parasparameM pariNAmoMkA nimitta pAkara [avagAhaH] eka kSetrameM jIvakarmakA baMdha honA [pudgalajIvAtmakaH] vaha pudgalakarma aura jIva ina donoMkA baMdha [bhaNitaH] kahA gayA hai // bhAvArtha-jaba jIvake navIna karmabaMdha hotA hai, taba vaha tIna jAtikA hotA hai| jo jIvake pradezoMmeM pUrvabaddha vargaNA haiM, unase to nUtana karmavargagA snigdha rUkSa bhAvakara ba~dhatI haiM, aura jo jIvake rAgAdi azuddhopayoga hotA hai, usase jIvabaMdha hotA hai, tathA jIva aura pudgalake pariNamanase nimitta naimittikabhAvakara jo donoMkA ekakSetrAvagAha hai, vaha ApasameM jIvapudgalakA baMdha hotA hai, isa prakAra tIna jAtikA baMdha jAnanA cAhiye // 85 // Age dravyabaMdhakA kAraNa bhAvabaMdha hai, aisA dikhalAte haiMsiH so [AtmA] yaha AtmA [sapradezaH] lokapramANa asaMkhyAta pradezI hai, [teSu pradezeSu] una asaMkhyAtapradezoMmeM [pudgalAH kAyAH] pudgalakarmavargagApiMDa [yathAyogya] mana, vacana, kAyavargaNAoMkI sahAyatAse jo AtmAke pradezoMkA kaMparUpa yogakA pariNamana hai, usIke anusAra [pravizanti]

Page #385
220 kundakundaviracitaH [a0 2, gA0 86novargaNAlambanaH parispando yathA bhavati tathA karmapudgalakAyAH svayameva parispandavantaH pravizantyapi tiSThantyapi [gacchantyapi ] ca / asti cejIvasya moharAgadveSarUpo bhAvo badhyante'pi c| tato'vadhAryate dravyabandhasya bhAvabandho hetuH // 86 // atha dravyabandhahetukhena rAgapariNAmamAtrasya bhAvabandhasya nizcayavandhavaM sAdhayati ratto baMdhadi kammaM muccadi kammehiM rAgarahidappA / eso baMdhasamAso jIvANaM jANa Nicchayado // 87 // rakto badhnAti karma mucyate karmabhI rAgarahitAtmA / eSa bandhasamAso jIvAnAM jAnIhi nizcayataH // 87 / / yato rAgapariNata evAbhinavena dravyakarmaNA badhyate na vairAgyapariNataH, abhinavena dravyakarmaNA rAgapariNato na mucyate vairAgyapariNata eva, saMspRzyataivAbhinavena dravyakarmaNA cirasaMcijanitAtmapradezaparispandalakSaNayogAnusAreNa yathAyogyam / na kevalaM pravizanti ciTThati hi pravezAnantaraM svakIyasthitikAlaparyantaM tiSThanti hi sphuTam / na kevalaM tiSThanti jaMti svakIyodayakAlaM prApya phalaM dattvA gacchanti, bajhaMti kevalajJAnAdyanantacatuSTayavyaktirUpamokSapratipakSabhUtabandhasya kAraNaM rAgAdikaM labdhvA punarapi dravyabandharUpeNa badhyante ca / ata etadAyAtaM rAgAdipariNAma eva dravyabandhakAraNamiti / athavA dvitIyavyAkhyAnam-pravizanti pradezabandhAstiSThanti sthitibandhAH phalaM dattvA gacchantyanubhAgabandhA badhyante prakRtibandhA iti // 86 // evaM trividhabandhamukhyatayA sUtradvayena tRtIyasthalaM gatam / atha dravyabandhakAraNatvAnizcayena rAgAdivikalparUpo bhAvabandha eva bandha iti prajJApayati-ratto baMdhadi kammaM rakto badhnAti karma / rakta eva karma badhnAti na ca vairAgyapariNataH muMcadi kammehiM rAgarahidappA mucyate karmabhyAM rAgajIvake pradezomeM Ake praveza karate haiM, [ca] aura [badhyante] parasparameM eka kSetrAvagAhakara ba~dhate haiM, tathA ve karmavargaNApiMDa [tiSThanti] rAga, dveSa, moha, bhAvake anusAra apanI sthiti lekara Thaharate haiM, usake bAda [yAnti] apanA phala dekara kSaya hojAte haiM / bhAvArtha-jo pahale to jIvake rAgAdi azuddhopayogarUpa bhAvabaMdha hotA hai, usake bAda dravyabaMdha hotA hai| isa kAraNa dravyabaMdhakA kAraNa bhAvabaMdha jAnanA / prakRti aura pradezabaMdha yogapariNAmase hote haiM, sthiti aura anubhAgabaMdha rAga dveSarUpa kaSAya pariNAmase hote haiM // 86 // Age dravyabaMdhakA kAraNa rAgAdi bhAva hai, isaliye rAgAdi bhAvako ho nizcayabaMdha dikhalAte haiM-[raktaH] jo jIva paradravyameM rAgI hai, vahI [karma] jJAnAvaraNAdi karmoko [badhnAti] bA~dhatA hai, [rAgarahitAtmA] aura jo rAgabhAvakara rahita hai, vaha [karmabhiH ] saba karmakalaMkoMse [mucyate] mukta hotA hai / [nizcayataH] nizcayanayakara [jIvAnAM] saMsArI AtmAoMke [eSaH] yaha rAgAdi vibhAvarUpa azuddhopayoga hI bhAvabaMdha hai, aisA [bandhasamAsaH] baMdhakA saMkSepa kathana jAnIhi ] he ziSya, tU samajha / bhAvArtha-jo jIva rAgabhAvakara pariNamatA hai, vahI navIna dravya karmakara ba~dhatA hai, aura jo jIva vairAgyasvarUpa parigamana karatA hai, vaha karmoMse nahIM ba~dhatA / rAgapariNata

Page #386
88 ] pravacanasAraH 221 tena purANena ca na mucyate rAgapariNataH, mucyata eva saMspRzyataivAbhinavena dravyakarmaNA cirasaMcitena purANena ca vairAgyapariNato na badhyate / tato'vadhAryate dravyabandhasya sAdhakatamatvAdrAgapariNAma eva nizcayena bandhaH // 87 // atha pariNAmasya dravyabandhasAdhakatamarAgaviziSTatvaM savizeSaM prakaTayatipariNAmAdo baMdho pariNAmo rAgadosamohajudo / asuho mohapadoso suho va asuho havadi rAgo // 88 // pariNAmAd bandhaH pariNAmo rAgadveSamohayutaH / azubha mohamadvaiSau zubho vAzubho bhavati rAgaH // 88 // dravyabandho'sti tAvadviziSTapariNAmAt / viziSTatvaM tu pariNAmasya rAgadveSamohamayatvena / tatra zubhAzubhatvena dvaitAnuvarti / tatra mohadveSamayatvenAzubhatvaM, rAgamayatvena tu zubhakhaM cAzubhalaM ca / rahitAtmA mucyata eva zubhAzubhakarmabhyAM rAgarahitAtmA na ca badhyate eso baMdhasamAso eva pratyakSIbhUto bandhasaMkSepaH / jIvANaM jIvAnAM saMbandhI jANa Nicchayado jAnIhi tvaM he ziSya. nizcayato nizcayanayAbhiprAyeNeti / evaM rAgapariNAma eva bandhakAraNaM jJAtvA samastarAgAdivikalpajAlatyAgena vizuddhajJAnadarzanasvabhAvanijAtmatattve nirantaraM bhAvanA kartavyeti // 87 // atha jIvapariNAmasya dravyabandhasAdhakaM rAgAdyupAdhijanitabhedaM darzayati - pariNAmAdo baMdho pariNAmAtsakAzAdbandho bhavati / sa ca pariNAmaH kiMviziSTaH / pariNAmo rAgadosamohajudo vItarAgaparamAtmano vilakSaNatvena pariNAmo rAgadveSa mohopAdhitrayeNa saMyuktaH asuho mohapadoso azubhau mohapradveSau paropAdhijanitapariNAmatrayamadhye mohapradveSadvayamazubham / suho va aho havadi rAgo zubho'zubho vA bhavati rAgaH / paJcaparameSThyAdibhaktirUpaH zubharAga ucyate, viSayakaSAyarUpazvAzubha iti / ayaM pariNAmaH sarvo'pi sopAdhitvAt bandhaheturiti jJAtvA bandhe zubhAzubhajIva nUtanakarmase chUTatA hI nahIM, aura vairAgyapariNativAlA navIna karmoMse chUTa jAtA hai, tathA purAne karmoMse chUTatA hai | rAgapariNativAlA jIva navIna karmoMse bhI ba~dhatA hai, aura purAne karmoMse bhI pahalekA ba~dhA huA hai / vairAgyase pariNata jIva baMdha avasthAke honepara bhI abaMdha ho gayA hai / isase yaha bAta siddha huI, ki dravyabaMdhakA kAraNa rAgAdi azuddhopayoga hai, vahIM nizcayabaMdha hai, dravya upacAramAtra hai // 87 // Age dravyabaMdhakA kAraNa jo pariNAma hai, usameM rAgakI vizeSatA dikhalAte haiM - [ pariNAmAt ] azuddhopayogarUpa pariNAmase [bandhaH ] pudgalakarmavargaNArUpa dravyabaMdha hotA hai, [ pariNAmaH ] aura vaha pariNAma [ rAgadveSamohayutaH ] rAga, dveSa, moha, bhAvoMkara sahita hai / vaha pariNAma zubha aura azubhake bhedase do tarahakA hai, unameM se [mohapradveSau ] mohabhAva aura dveSabhAva ye donoM [ azubhau ] azubha haiM, aura [ rAgaH ] rAgabhAva [ zubhaH ] paMcaparameSThIkI bhakti Adi svarUpa zubha hai, [vA ] aura [azubhaH ] viSayaratirUpa azubha bhI hai / bhAvArtha - jo pariNAma rAga, dveSa, mohakI vizeSatA liye hue ho, vahI pariNAma baMdhakA kAraNa hai / mohasAmAnya rAga, dveSa, mohake bhedase tIna prakArakA hai, unameM se dveSa, moha

Page #387
kundakundaviracitaH vizuddhisaMklezAGgatvena rAgasya dvaividhyAt bhavati // 88 // atha viziSTapariNAmavizeSamaviziSTapariNAmaM ca kAraNe kAryamupacarya kAryatvena nirdizatisupariNAmo puNNaM asuho pAva tti bhaNiyamaNNesu / pariNAmo NaNNagado dukkhakkhayakAraNaM samaye // 89 // zubha pariNAmaH puNyamazubhaH pApamiti bhaNitamanyeSu / pariNAmo'nanyagato duHkhakSayakAraNaM samaye // 89 // dvividhastAvatpariNAmaH paradravyapravRttaH svadravyapravRttazca / tatra paradravyapravRttaH paroparaktatvAdviziSTapariNAmaH, svadravyamavRttastu parAnuparaktatvAdaviziSTapariNAmaH / tatroktau dvau viziSTaparisamastarAgadveSavinAzArthaM samastarAgAdyupAdhirahite sahajAnandaikalakSagasukhAmRtasvabhAve nijAtmadravye bhAvanA kartavyeti tAtparyam // 88 // atha dravyarUpapuNyapApabandhakAraNatvAcchubhAzubha pariNAmayoH puNyapApasaMjJAM zubhAzubharahitazuddhopayoga pariNAmasya mokSakAraNatvaM ca kathayati - muhapariNAmo puNNaM dravyapuNyabandhakAraNatvAcchubha pariNAmaH puNyaM bhaNyate asuho pAtra tti bhaNiyaM dravyapApabandhakAraNatvAdazubhapariNAmaH pApaM bhaNyate / keSu viSayeSu yo'sau zubhAzubhapariNAmaH / aNNesu nijazuddhAtmanaH sakAzAdanyeSu zubhAzubhabahirdavyeSu pariNAmo gaNNagado pariNAmo nAnyagato'nanyagataH svasvarUpastha ityarthaH / sa itthaMbhUtaH zuddhopayogalakSaNaH pariNAmaH dukkhakkhayakAraNaM duHkhakSaya kAraNaM duHkhakSayAbhidhAnamokSasya kAraNaM bhaNido bhaNitaH / kva bhaNitaH / samaye paramAgame labdhikAle vA / kiM ca / mithyAdRSTisAsAdanamizraguNasthAnatraye tAratamyenAzubhapariNAmo bhavatIti pUrvaM bhaNitamasti, aviratadezaviratapramattasaMyatasaMjJaguNasthAnatraye tAratamyena zubhapariNAmazca bhaNitaH, apramattAdikSINakaSAyAntaguNasthAneSu tAratamyena zuddhopayogo'pi bhaNitaH / nayavivakSAyAM mithyAdRSTacAdikSINakaSAyAntaguNasthAneSu punarazuddhanizcayanayo bhavatyeva / tatrAzuddhanizcayamadhye zuddhopayogaH kathaM labhyata iti ziSyeNa pUrvapakSe kRte sati pratyuttaraM dadAti vastvekadezaparIkSA tAvannayalakSaNaM zubhAzubhazuddhadravyAlambanamupayogalakSaNaM ceti tena kAraNenAzuddhanizcayamadhye'pi zuddhAtmAvalambanatvAt zuddhato azubha bhAva hI haiM, aura rAga zubha azubhake bhedase do prakArakA hai| dharmAnurAga zubha hai, aura viSayarAga azubha bhAva hai / isa prakAra ye zubhAzubha do tarahake pariNAma baMdhake hI kAraNa haiM / / 88 / / Age baMdha kAraNavizeSa jo zubhAzubhapariNAma haiM, unako tathA mokSakA kAraNa zuddha pariNAmako kAraNameM kAryakA upacAra karake kAryarUpameM dikhalAte haiM - [ anyeSu ] apanI AtmasattA se bhinnarUpa paMcaparameSThI AdikoM meM [yaH ] jo [zubhapariNAmaH ] bhakti Adi prazastarAgarUpa pariNAma hai, vaha [ puNyaM ] puNya hai, aura [azubha ] paradravyameM mamatva viSayAnurAga aprazasta (khoTA ) rAga pariNAma hai, vaha [ pApaM ] pApa hai, [ ananyagataH pariNAmaH ] jo anyadravyameM nahIM pravarte, aisA vItarAga zuddhopayogarUpa bhAva hai, vaha [duHkhakSayakAraNaM] duHkhake nAzakA kAraNarUpa mokSasvarUpa hai, [ iti ] aisA [ samaye ] paramAgamameM [bhaNitaM] kahA hai / bhAvArtha - pariNAma do prakArakA hai, eka to paradravyameM pravartatA 222 [a0 2, gA0 89

Page #388
90] pravacanasAraH 223 NAmasya vizeSa, zubhapariNAmo'zubhapariNAmazca / tatra puNya pudgalabandhakAraNatvAt zubhapariNAmaH puNyaM, pApapudgalabandhakAraNatvAdazubhapariNAmaH pApam / aviziSTapariNAmasya tu zuddhatvenaikatvAnnAsti vizeSaH / sa kAle saMsAraduHkhahetukarmapudgalakSayakAraNatvAtsaMsAraduHkhahetukarma pudgalakSayAtmako mokSa eva / / 89 / / atha jIvasya svaparadravyapravRttinivRttisiddhaye svaparavibhAgaM darzayatibhaNidA puDhaviSpamuhA jIvaNikAyAdha thAvarA ya tasA / aNNA te jIvAdI jIvo vi ya tehiMdo aNNo // 90 // dhyeyatvAt zuddhasAdhakatvAcca zuddhopayogapariNAmo labhyata iti nayalakSaNamupayogalakSaNaM ca yathAsaMbhavaM sarvatra jJAtavyam / atra yo'sau rAgAdivikalpopAdhirahitasamAdhilakSaNazuddhopayogo muktikAraNaM bhaNitaH sa zuddhAtmadravyalakSaNAddheyabhUtAcchuddha pariNAmikabhAvAdabhedapradhAnadravyArthikanayenAbhinno'pi bhedapradhAnaparyAyArthikanayena bhinnaH / kasmAditi cet / ayamekadezanirAvaraNatvena kSAyopazamikakhaNDajJAnavyaktirUpaH sa ca pariNAmikaH sakalAvaraNarahitatvenAkhaNDajJAnavyaktirUpaH / ayaM tu sAdisAntatvena vinazvaraH, sa ca anAdyanantatvenAvinazvaraH / yadi punarekAntenAbhedo bhavati tarhi ghaTotpattau mRtpiNDavinAzavad dhyAnaparyAyavinAze mokSe jAte sati dhyeyarUpapAriNAmakasyApi vinAzo bhavatItyarthaH / tata eva jJAyate zuddhapAriNAmikabhAvo dhyeya rUpo bhavati dhyAnabhAvanArUpo na bhavati / kasmAt / dhyAnasya vinazvaratvAditi // 89 // evaM dravyabandhakAra gatvAt mithyAtvarAgAdivikalparUpo bhAvabandha eva nizcayena bandha iti kathanamukhyatayA gAthAtrayeNa caturthasthalaM gatam / atha jIvasya svadravyapravRttiparadravyanivRttinimittaM SaDjIvanikAyaiH saha bhedavijJAnaM darzayatibhaNidA puDhaviSpA bhaNitAH paramAgame kathitAH pRthivIpramukhAH / te ke / jIvaNikAyA jIvasamUhAH / hai, dUsarA nijadravyameM pravartatA hai / jo paradravyameM pravartatA hai, vaha baMdhakAraNarUpa vizeSatA sahita hai, isaliye vizeSa pariNAma kahA jAtA hai, aura jo svarUpameM pravartatA hai, vaha baMdha kAraNavizeSa rahita hai, isa kAraNa avizeSa pariNAma kahA jAtA hai / vizeSa pariNAmake zubha azubha aise do bheda haiN| jo puNyarUpa pudgalabaMdhakA kAraNa hai vaha zubhapariNAma haiM, aura jo pAparUpa pudgaloMke baMdhakA kAraNa hai, use azubha pariNAma jAnanA cAhiye / ye zubha azubha pariNAma puNya pApa bhI kahe jAte haiM, vAstavameM puNyAdikake kAraNa haiM, paraMtu kAraNameM kAryakA upacAra hotA hai, usakI apekSA puNya pApa kahe jAte haiM / tathA jo avizeSa pariNAma hai, vaha zuddha ekabhAva hai, isaliye usameM bheda nahIM hai, vaha saMsArameM duHkharUpa pudgalakSayakA kAraNa hai, aura sakalakarmakSayalakSaNa mokSakA bIjabhUta hai / yahA~para bhI kAraNameM kAryake upacArakI apekSA yaha zuddhopayoga mokSarUpa hI jAnanA cAhiye // 89 // Age jIvakI svadravyameM pravRtti aura paradravyase nivRtti isa bAta kI siddhi ke liye svaparabheda dikhalAte haiM - [ atha ] isake bAda [ ye ] jo [pRthivIpramukhAH] pRthvIko Adi lekara [ jIvanikAyAH ] jIvake chaH kAya jo [ sthAvarAH ] sthAvara [ca] aura [trasAH] trasa [ bhaNitAH ] kahe gaye haiM, [te] ve saba bheda [ jIvAt anye]

Page #389
224 kundakundaviracitaH [a0 2, gA0 90bhaNitAH pRthivIpramukhA jIvanikAyA atha sthAvarAzca trsaaH| anye te jIvAjjIvo'pi ca tebhyo'nyaH // 90 // ya ete pRthivIprabhRtayaH SaDjIvanikAyAstrasasthAvarabhedenAbhyupagamyante te khalbacetanakhA. danye jIvAt , jIvo'pi ca cetanakhAdanyastebhyaH / atra SaDjIvanikAyAtmanaH paradravyameka evAtmA svadravyam / / 90 // atha jIvasya svaparadravyapravRttinimittalena svaparavibhAgajJAnAjJAne avadhArayati jo Navi jANadi evaM paramappANaM sahAvamAseja / kIradi ajjhavasANaM ahaM mamedaM ti mohAdo // 91 // yo naiva jAnAtyevaM paramAtmAnaM svabhAvamAsAdha / kurute'dhyavasAnamahaM mamedamiti mohAt / / 91 // yo hi nAma naivaM pratiniyatacetanAcetanavasvabhAvena jIvapudgalayoH svaparavibhAgaM pazyati sa adha atha / kathaMbhUtAH thAvarA ya tasA sthAvarAzca trasAH / te ca kiMviziSTAH / aNNA te anye bhinnAste kasmAt / jIvAdo zuddhabuddhakajIvasvabhAvAt / jIvo vi ya tehiMdo aNNo jIvo'pi ca tebhyo'nya iti / tathA hi-TaGkotkIrNajJAyakaikasvabhAvaparamAtmatattvabhAvanArahitena jIvena yadupArjitaM trasasthAvaranAmakarma tadudayajanitatvAdacetanatvAcca trasasthAvarajIvanikAyAH zuddhacaitanyasvabhAvajIvAdbhinnAH / jIvo'pi ca tebhyo vilakSaNatvAdbhinna iti / atraivaM bhedavijJAne jAte sati mokSArthI jIvaH svadravye pravRtti paradravye nivRttiM ca karotIti bhAvArthaH // 90 // athaitadeva bhedavijJAnaM prakArAntareNa draDhayati-jo Navi jANadi evaM yaH kartA naiva jAnAtyevaM pUrvoktaprakAreNa / kam / paraM SaDjIvanikAyAdiparadravyaM, appANaM nirdoSiparamAtmadravyarUpaM nijAtmAnam / kiM kRtvA / sahAvamAseja zuddhopayogalakSaNanijazuddhasvabhAvamAzritya kIradi ajjhavasANaM sa puruSaH karotyadhyavasAnaM pariNAmam / kena rUpeNa / ahaM mamedaM ti ahaM mamedamiti / cetanAlakSaNa jIvase anya acetana pudgalapiMDarUpa haiM, [ca aura [jIvaH api] jIvadravya bhI nizcayase [tebhyaH] una trasa sthAvararUpa chaha prakArake bhedoMse [anya] judA TaMkotkIrNa jJAyakasvarUpa hai / bhAvArtha-jo kucha kamaijanita sAmagrI hai, vaha saba paradravyarUpa hai / usase nivRtta hokara nijadravyameM hI pravRtti karanI cAhiye / 90 // Age jIvake svadravyameM pravRtti karanese bhedavijJAna hotA hai, aura paradravyameM pravRtti karanese svaparabhedavijJAnakA abhAva hotA hai, yaha dikhalAte haiM yaH] jo jIva [evaM] pUrvokta prakArase arthAt cetana aura acetana svabhAvoMkA nizcayakarake [svabhAvaM AsAdya saccidAnaMdarUpa zuddha nitya AtmIkabhAvako upAdeyarUpa aMgIkAra kara [paraM] pudgalako [AtmAnaM] tathA jIvako sva aura parake bhedakara [na jAnAti] nahIM jAnatA hai, vaha [mohAt] rAga, dveSa, mohase [ahaM idaM] maiM zarIrAdisvarUpa hU~, [mama idaM] mere ye zarIrAdi haiM, [iti] aisA [adhyavasAnaM] mithyA pariNAma [kurute] karatA hai / bhAvArtha-jo jIva svarUpako aMgIkArakara svaparakA bheda nahIM jAnatA

Page #390
225 92 ] evAhaM mamedamityAtmAtmIyatvena paradravyamadhyavasyati mohAnnAnyaH / ato jIvasya paradravyapravRttinimittaM svaparaparicchedAbhAvamAtrameva sAmarthyAtsvadravyapravRttinimittaM tadabhAvaH // 91 // athAtmanaH kiM karmeti nirUpayati pravacanasAraH kuvaM sabhAvamAdA havadi hi kattA sagassa bhAvassa / poggaladavvamayANaM Na du kattA savvabhAvANaM // 92 // kurvan svabhAvamAtmA bhavati hi kartA svakasya bhAvasya / pudgaladravyamayAnAM na tu kartA sarvabhAvAnAm // 92 // AtmA hi tAvatvaM bhAvaM karoti tasya svadharmatvAdAtmanastathAbhavanazaktisaMbhave nAvazyameva kAryakhAt / sa taM ca svatantraH kurvANastasya kartAvazyaM syAt, kriyamANaJcAtmanA svo bhAvastenApyatvAttasya karmAvazyaM syAt / evamAtmanaH svapariNAmaH karma na khAtmA pudgalasya bhAvAn mamakArAhaMkArAdirahitaparamAtmabhAvanAcyuto bhUtvA paradravyaM rAgAdikamahamiti dehAdikaM mametirUpeNa / kasmAt | mohAdo mohAdhInatvAditi / tataH sthitametatsvaparabheda vijJAnabalena svasaMvedanajJAnI jIvaH svadravye ratiM paradravye nivRttiM karotIti / / 99 / / evaM bhedabhAvanAkathanamukhyatayA sUtradvayena paJcamasthalaM gatam / athAtmano nizcayena rAgAdisvapariNAma eva karma na ca dravyakarmeti prarUpayati kuvvaM sabhAvaM kurvansvabhAvam, atra svabhAvazabdena yadyapi zuddhanizvayena zuddhabudvaikasvabhAvo bhaNyate, tathApi karmabandhaprastAve rAgAdipariNAmo'pyazuddhanizcayena svabhAvo bhaNyate / taM svabhAvaM kurvan / sa kaH / AdA AtmA havadi hi kattA kartA bhavati hi sphuTam / kasya / sagasta bhAvassa svakIyacidrUpasvabhAvasya rAgAdipariNAmasya tadeva tasya rAgAdipariNAmarUpaM nizcayena bhAvakarma bhaNyate / kasmAt / taptAyaHpiNDavattenAtmanA prApyatvAdvayApyahai, vaha bhedavijJAnI nahIM hai, aura bhedavijJAnI na hone se paradravyameM ahaMkAra mamakAra karatA hai / isase yaha bAta siddha huI, ki paradravyameM pravRttikA kAraNa svaparabhedakA nahIM jAnanA hai, aura svadravyameM pravRttikA kAraNa svaparabhedakA jAnanA hai // 91 // Age AtmAkA karma kaunasA hai, aisA kahate haiM - [ AtmA ] jIva [ svabhAvaM ] apane cetanAsvarUpapariNAmako [ kurvan ] karatA huA [ svakasya ] apane [ bhAvasya ] cetanAsvarUpabhAvakA [kartA ] kartA (karanevAlA) [hi ] nizvayase [ bhavati ] hotA hai / [tu] aura [pudgaladravyamayAnAM ] pudgaladravyamayI [ sarva bhAvAnAM ] sarva dravya karma zarIrAdi bhAvoMkA [kartA ] nevA [] nahIM hai / bhAvArtha - jIvadravya apane pariNAmakA kartA hai, kyoMki ve pariNAma jIvake svabhAva haiM, jIvameM usa bhAvarUpa honekI zakti hai, isa kAraNa pariNAma kArya hai / usa kAryako svAdhIna hoke karatA huA AtmA kartA hotA hai, aura jo AtmAkara kiyA jAve, vaha pariNAmarUpa kArya so AtmAkA karma hai / yahI AtmAke pariNAma pariNAmIbhAvarUpa kartAkarmabhAva hai / AtmA dravyakarmAdi pudgalIkabhAvoMkA kartA nahIM hai, kyoMki ve paradravyake svabhAva haiM, AtmAke una bhAvoMrUpa honekI zaktikA abhAva hai / isaliye una pudgalIkabhAvoMkA akartA huA yaha AtmA akartA hai; kyoMki prava. 19

Page #391
226 kundakundaviracitaH _[a0 2, gA0 92karoti teSAM paradharmavAdAtmanastathAbhavanazaktyasaMbhavenAkAryavAt sa tAnakurvANo na teSAM kartA syAt akriyamANAzcAtmanA te na tasya karma syuH| evamAtmanaH pudgalapariNAmo na karma // 92 / / atha kathamAtmanaH pudgalapariNAmo na karma syAditi saMdehamapanudati geNhadi Neva Na muMcadi karedi Na hi poggalANi kammANi / jIvo puggalamajjhe vaTTapaNavi savvakAlesu // 93 // gRhNAti naiva na muJcati karoti na hi pudgalAni karmANi / jIvaH pudgalamadhye vartamAno'pi sarvakAleSu // 93 // na khalvAtmanaH pudgalapariNAmaH karma paradravyopAdAnahAnazUnyatvAt , yo hi yasya pariNamayitA dRSTaH sa tadupAdAnahAnazUnyo na dRSTaH, yathAgnirayaHpiNDasya / AtmA tu tulyakSetravartite'pi paradravyopAdAnahAnazUnya eva / tato na sa pudgalAnAM karmabhAvena pariNamayitA syAt // 93 // tvAditi / poggaladavvamayANaM Na du kattA sababhAvANaM cidrUpAtmano vilakSaNAnAM pudgaladravyamayAnAM na tu kartA sarvabhAvAnAM jJAnAvaraNAdidravyakarmaparyAyANAmiti / tato jJAyate jIvasya rAgAdisvapariNAma eva karma tasyaiva sa karteti // 92 // athAtmanaH kathaM dravyakarmarUpapariNAmaH karma na syAditi praznasamAdhAnaM dadAti-gehadi Neva Na muMcadi karedi Na hi poggalANi kammANi jIvo yathA nirvikalpasamAdhirataH paramamuniH parabhAvaM na gRhNAti na muJcati na ca karotyupAdAnarUpeNa lohapiNDo vAgniM tathAyamAtmA na ca gRhNAti na ca muJcati na ca karotyupAdAnarUpeNa pudgalakarmANIti / kiM kurvanapi / puggalamajjhe vaTTaNNavi sabakAlesu kSIranyAyena pudgalamadhye vartamAno'pi sarvakAleSu / anena kimuktaM bhavati-yathA siddho bhagavAn pudgalamadhye vartamAno'pi paradravyagrahaNamocanakaraNarahitastathA zuddhanizcayena zaktirUpeNa saMsArI jIvo'pIti bhAvArthaH // 93 // atha yadyayamAtmA pudgalakarma na karoti na ca muJcati tarhi bandhaH kathaM tarhi mokSo'pi ve bhAva AlmAkara nahIM kiye jAte haiM, isI kAraNa ve AtmAke karma nahIM hai / una bhAvoMse kartAkarmabhAva pudgalakA hI hai| isase yaha bAta siddha huI, ki pudgalapariNAma AtmAke karma nahIM haiM / / 92 // Age AtmAkA pudgalapariNAma karma kisa taraha nahIM hai, yaha saMdeha dUra karate haiM-[jIvaH] AtmA [sarvakAleSu] sadAkAla [pudgalamadhye] pudgalake bIcameM eka kSetrAvagAhakara [pravartamAnaH api] maujUda hai, to bhI [pudgalAni karmANi] pudgalIka dravyakarmAdikoMko [naiva gRhNAti] na to grahaNa karatA hai, aura na muJcati] na chor3atA hai, tathA [hi] nizcayase [na karoti] karatA bhI nahIM hai| bhAvArtha-pudgalIka pariNAma AtmAke nahIM haiM, kyoMki AtmAke paradravyakA grahaNa karanA tathA chor3anA nahIM hai| jaise ki agni svabhAvase lohake piMDako grahaNa karatI vA chor3atI nahIM hai| jo dravya jisakA pariNamAvanevAlA hotA hai, vahI usakA grahaNa karanevAlA vA chor3anevAlA hotA hai, aisA niyama hai| AtmA pudgalakA pariNamAvanevAlA nahIM hai, isa kAraNa pudgalako na to grahaNa karatA hai, na chor3atA hai, aura na karanevAlA kartA hI hai| isaliye yaha siddha huA, ki pudgalIkapariNAma AtmAkA nahIM haiM // 93 / /

Page #392
94] pravacanasAraH 227 athAtmanaH kutastahi pudgalakarmabhirupAdAnaM hAnaM ceti nirUpayati sa idANi kattA saM sagapariNAmassa davvajAdassa / AdIyade kadAI vimuccade kammadhUlIhiM // 94 // sa idAnIM katoM san svakapariNAmasya dravyajAtasya / AdIyate kadAcidvimucyate karmadhalibhiH // 94 // so'yamAtmA paradravyopAdAnahAnazUnyo'pi sAMprataM saMsArAvasthAyAM nimittamAtrIkRtaparadravyapariNAmasya svapariNAmamAtrasya dravyatvabhUtakhavAtkevalasya kalayan kartRvaM tadeva tasya svapariNAmaM nimittamAtrIkRtyopAttakarmapariNAmAbhiH pudgaladhUlIbhirviziSTAvagAharUpeNopAdIyate kadAcinmucyate ca // 94 // kathamitiprazne pratyuttaraM dadAti-sa idANiM kattA saM sa idAnI kartA san sa pUrvoktalakSaNa AtmA idAnI ko'rthaH evaM pUrvoktanayavibhAgena kartA san / kasya / sagapariNAmassa nirvikAranityAnandaikalakSaNaparamasukhAmRtavyaktirUpakAryasamayasArasAdhakanizcayaratnatrayAtmakakAraNasamayasAravilakSaNasya mithyAtvarAgAdivibhAvarUpasya svakIyapariNAmasya / punarapi kiMviziSTasya / dabajAdassa svakIyAtmadravyopAdAnakAraNajAtasya / AdIyade kadAI kammadhalIhiM AdIyate badhyate / kAbhiH / karmadhUlIbhiH kartRbhUtAbhiH kadAcitpUrvoktavibhAvapariNAmakAle / na kevalamAdIyate vimuccade vizeSeNa mucyate tyajyate tAbhiH karmadhUlIbhiH kadAcitpUrvoktakAraNasamayasArapariNatikAle / etAvatA vimuktaM bhavati - azuddhapariNAmena badhyate zuddhapariNAmena mucyata iti // 94 // atha yathA dravyakarmANi nizcayena svayamevotpadyante tathA jJAnAvaraNAdiAge AtmAkA pudgalamayI karmoMse grahaNa tyAga kisa taraha hotA hai, yaha kahate haiM-[saH] vaha paradravyake grahaNa tyAgase rahita AtmA [idAnIM] aba saMsAra avasthAmeM paradravyakA nimitta pAke [dravyajAtasya] Atmadravyase utpanna hue [svakapariNAmasya] cetanAke vikArarUpa azuddha apane pariNAmoMkA [kartA san ] kartA hotA huA [karmadhUlIbhiH] usa azuddha cetanArUpa AtmapariNAmakA hI nimitta pAkara jJAnAvaraNAdi karmarUpa pariNata huI pudgalakarmarUpa dhUlise [upAdIyate] grahaNa kiyA jAtA hai, aura [kadAcit] kisI kAlameM apanA rasa (phala) dekara [vimucyate] chor3a diyA jAtA hai| bhAvArtha-saMsAra avasthAmeM yaha jIva paradravya saMyogake nimittase azuddhopayoga bhAvoMsvarUpa pariNamana karanese unakA kartA hai, pariNamanakI apekSA azuddhopayoga bhAva AtmAke pariNAma haiM, isa kAraNa unakA to kartA ho sakatA hai, lekina pudgalakarmakA kartA nahIM hotaa| usa AtmAke azuddha pariNAmoMkA nimitta pAkara pudgaladravya apanI nijazaktise jJAnAvaraNAdi karmarUpa pariNamana karake AtmAse eka kSetrAvagAha hoke apane Apa ba~dhate haiM, phira apanA rasa (phala) dekara Apa hI kSayako prApta hojAte haiN| isase yaha bAta siddha huI, ki pudgalakarmakA AtmA grahaNa karanevAlA vA chor3anevAlA nahIM hai, pudgala hI pudgalako grahaNa karatA hai, tathA chor3atA hai // 94 // [yadA] jisa samaya [AtmA] yaha AtmA

Page #393
228 kundakundaviracitaH [a0 2, gA0 95atha kiMkRtaM pudgalakarmaNAM vaicitryamiti nirUpayati pariNamadi jadA appA suhamhi asuhamhi raagdosjudo| taM pavisadi kammarayaM NANAvaraNAdibhAvehiM // 95 // pariNamati yadAtmA zubhe'zubhe raagdvessyutH| taM pravizati karmarajo jnyaanaavrnnaadibhaavaiH|| 95 // asti khalvAtmanaH zubhAzubhapariNAmakAle svayameva samupAttavaicitryakarmapudgalapariNAmaH navadhanAmbuno bhUmisaMyogapariNAmakAle samupAttavaicitryAnyapudgalapariNAmavat / tathAhi-yathA yadA navadhanAmbubhUmisaMyogena pariNamati tadAnye pudgalAH svayameva samupAttavaicitryaiH zAdvalazilIndhrazakragopAdibhAvaiH pariNamante, tathA yadAyamAtmA rAgadveSavazIkRtaH zubhAzubhabhAvena pariNamati tadA anye yogadvAreNa pravizantaH karmapudgalAH svayameva samupAttavaicitryairjJAnAvaraNAdibhAvaiH pariNamante / ataH svabhAvakRtaM karmaNAM vaicitryaM na punarAtmakRtam // 95 // ___ athaika eva AtmA vandha iti vibhAvayativicitrabhedarUpeNApi svayameva pariNamantIti kathayati-pariNamadi jadA appA pariNamati yadAtmA samasta zubhAzubhaparadravyaviSaye paramopekSAlakSaNaM zuddhopayogapariNAmaM muktvA yadAyamAtmA pariNamati / ka / muhamhi asuhamhi zubhe'zubhe vA pariNAme / kathaMbhUtaH san / rAgadosajudo rAgadveSayuktaH pariNata ityarthaH / taM pavisadi kammarayaM tadA kAle tatprasiddhaM karmarajaH pravizati / kaiH kRtvA / NANAvaraNAdibhAvehiM bhUmermedhajalasaMyoge sati yathA'nye pudgalAH svayameva haritapallavAdibhAvaiH pariNamanti tathA svayameva nAnAbhedaparigatairmUlottaraprakRtirUpajJAnAvaraNAdibhAvaiH paryAyairiti / tato jJAyate jJAnAvaraNAdikarmaNAmutpattiH svayaMkRtA tathA mUlottaraprakRtirUpavaicitryamapi, na ca jIvakRtamiti // 95 // atha pUrvoktajJAnAvaraNAdiprakRtInAM jaghanyotkRSTAnubhAgasvarUpaM pratipAdayati[rAgadveSayutaH] rAga dveSa bhAvo sahita huA [zubhe azubhe] zubha azubha bhAvoMmeM [pariNamati] pariNamana karatA hai, usI samaya [jJAnAvaraNAdibhAvaiH] jJAnAvaraNAdi ATha karmarUpa hokara [tatkamarajaH] vaha karmarUpI dhUla [pravizati] isa AtmAke yogoM dvArA praveza karatI hai| bhAvArthajaise varSARtumeM navIna meghoMkA jala jaba bhUmike sAtha saMyoga karatA hai, taba usa meghajalakA nimitta pAke anya pudgala Apase hI nijazaktise harI dUba (ghAsa) aura hare pIle Adi patte, aMkura vagairaha bhAvoMsvarUpa pariNamana karate haiM, usI prakAra jaba yaha AtmA zubha azubharUpa rAga, dveSa, bhAvoMse pariNata hotA hai, taba isake zubhAzubhabhAvoMkA nimitta pAkara pudgaladravya apane Apa nAnA prakAra jJAnAvaraNAdi ATha karmarUpa pariNamatA hai / isa kAraNa yaha siddhAMta huA, ki pudgaladravya svabhAvase hI karmokI vicitratAkA kartA hai, AtmA kartA nahIM ho sakatA // 95 / / Age abhedanayakI vivakSAse AtmAko eka baMdhasvarUpa dikhalAte haiM--[sa AtmA] vaha saMsArI jIva [sapradezaH] lokamAtra asaMkhyAta pradezovAlA honese

Page #394
96, *4 ] pravacanasAraH sapadeso so appA kasAyido moharAgadosehiM / kammarajehiM siliTTho baMdho tti paruvido samaye // 96 // sapradezaH sa AtmA kaSAyito moharAgadveSaiH / karmarajobhiH zliSTo bandha iti prarUpitaH samaye // 96 // yathAtra sapradezale sati lodhrAdibhiH kaSAyitakhAt maJjiSTharaGgAdibhirupazliSTamekaM raktaM dRSTaM vAsaH, tathAtmApi sapradezave sati kAle moharAgadveSaiH kaSAyitatvAt karmarajobhirupazliSTa eko suhapayaDINa visohI tibbo asuhANa saMkilesammi / vivarIdo du jahaNNo aNubhAgo savapayaDINaM // 4 // aNubhAgo anubhAgaH phaladAnazaktivizeSaH bhavatIti kriyAdhyAhAraH / kathaMbhUto bhavati / tivyo tItraH prakRSTaH paramAmRtasamAnaH / kAsAM saMbandhI / suhapayaDINaM sadvadyAdizubhaprakRtInAm / kayA kAraNabhUtayA / visohI tIvadharmAnurAgarUpavizuddhayA / asuhANa saMkilesammi asadvedyAyazubhaprakRtInAM tu mithyAtvAdirUpatIvasaMkleze sati tIvro hAlAhalaviSasadRzo bhavati / vivarIdo du jahaNNo viparItastu jaghanyo guDanimbarUpo bhavati / jaghanyavizuddhayA jaghanyasaMklezena ca madhyamavizuddhayA madhyamasaMklezena tu zubhAzubhaprakRtInAM khaNDazarkarArUpaH kAJjIraviSasthapazceti / evaMvidho jaghanyamadhyamotkRSTarUpo'nubhAgaH kAsAM saMbandhI bhavati / savvapayaDINaM mUlottaraprakRtirahitanijaparamAnandaikasvabhAvalakSaNasarvaprakAropAdeyabhUtaparamAtmadravyAdbhinnAnAM heyabhUtAnAM sarvamUlottarakarmaprakRtInAmiti karmazaktisvarUpaM jJAtavyam / athAbhedanayena bandhakAraNabhUtarAgAdipariNatAtmaiva bandho bhaNyata ityAvedayati-sapadeso lokAkAzapramitAsaMkhyeyapradezatvAtsapradezastAvadbhavati so appA sa pUrvoktalakSaNa AtmA / punarapi kiMviziSTaH / kasAyido kaSAyitaH pariNato raJjitaH / kaiH / moharAgadosehiM nirmohasvazuddhAtmatattvabhAvanApratibandhibhirmoharAgadveSaH / punazca kiMrUpaH / kammarajehiM siliTTo karmarajobhiH zliSTaH karmavargagAyogyapudgalarajobhiH saMzliSTo baddhaH / baMdho tti parUvido abhedenAtmaiva bandha iti prarUpitaH / ka / samaye paramAgame / atredaM bhaNitaM bhavati-yathA vastraM lodhrAdidravyaiH kaSAyitaM raJjitaM sanmaJjiSThAdiraGgadravyeNa raJjitaM sadabhedena raktamityucyate tathA vastrasthAnIya AtmA lodhrAdidravyasthAnIyamoharAgadveSaiH kaSAyito raJjitaH pariNato maJjiSThAsthAnIyakarmapudgalaiH saMzliSTaH saMbaddhaH san bhede'pyabhedopacAralakSaNenAsadbhUtavyavahAreNa bandha ityabhidhIyate / kasmAt / azuddhadravyanirUpaNArthaviSayatvAdasadbhUtavyavahAra[moharAgadveSaiH kaSAyitaH] moha-rAga-dveSarUpa raMgase kasailA huA [karmarajobhiH] jJAnAvaraNAdi ATha karmarUpI dhUlI-samUhase [zliSTaH] ba~dhA huA hai, [iti] isa prakAra [samaye jainasiddhAntameM [baMdhaH] baMdharUpa [prarUpitaH] kahA gayA hai| bhAvArtha-jaise vastra pradezoMvAlA honese lodha phiTakarI Adise kasailA hotA hai, phira vahI vastra maMjIThAdi raMgase lAla hojAtA hai, usI prakAra yaha AtmA pradezI hai, isaliye baMdhake samayameM rAga, dveSa, mohabhAvoMse raMjita huA kasailA hotA hai, taba karmarUpI dhUlise baMdha avasthAko prApta hotA hai| isa kAraNa rAga, dveSa, bhAvArUpa pariNamana nizcayabaMdha hai, karmavargaNArUpa vyavahArabaMdha

Page #395
230 kundakundaviracitaH [a0 2, gA0 96bandho draSTavyaH zuddhadravyaviSayakhAnizcayasya // 96 // __ atha nizcayavyavahArAvirodhaM darzayati eso baMdhasamAso jIvANaM NicchayeNa nnihitto| arahaMtehiM jadINaM vavahAro aNNahA bhaNido // 97 // eSa bandhasamAso jIvAnAM nizcayena nirdissttH| arhadbhiryatInAM vyavahAro'nthayA bhaNitaH // 97 // __rAgapariNAma evAtmanaH karma, sa eva puNyapApadvaitam / rAgAdipariNAmasyaivAtmA kartA tasyaivopAdAtA hAtA cetyeSa zuddhadravyanirUpaNAtmako nishcynyH| yastu pudgalapariNAma AtmanaH nayasyeti // 96 // eso baMdhasamAso eSa bandhasamAsaH eSa bahudhA pUrvoktaprakAro rAgAdipariNatirUpo bandhasaMkSepaH keSAM saMbandhI / jIvANaM jIvAnAm / NicchayeNa NihiTTho nizcayena nirdiSTaH kathitaH / kaiH kartRbhUtaiH / arahaMtehiM arhadbhiH nirdoSiparamAtmabhiH / keSAm / jadINaM jitendriyatvena zuddhAtmasvarUpe yatnaparANAM gaNadharadevAdiyatInAm / vavahAro dravyakarmarUpavyavahArabandhaH aNNahA bhaNido nizcayanayApekSayAnyathA vyavahAranayeneti bhaNitaH / kiMca rAgAdIvAtmA karoti tAneva bhuGkte ceti nizcayanayalakSaNamidam / ayaM tu nizcayanayo dravyakarmabandhapratipAdakAsadbhUtavyavahAranayApekSayA zuddhadravyanirUpaNAtmako vivakSitanizcayanayastathaivAzuddhanizcayazca bhaNyate / dravyakarmANyAtmA karoti bhuGkte cetyazudravyanirUpaNAtmakAsadbhUtavyavahAranayo hai| nizcayanaya to kevala dravyake pariNAmako dikhalAtA hai, aura vyavahAranaya anya dravyake pariNAmako dikhalAtA hai // 96 // Age nizcaya aura vyavahAra ina donoM nayoMkA ApasameM avirodha dikhalAte haiM[arhadbhiH] ahaMtadevane [jIvAnAM] saMsArI jIvoMkA [eSaH] pUrvokta prakAra yaha rAgapariNAma hI [nizcayena] nizcayase baMdha hai, aisA [bandhasamAsaH] baMdhakA saMkSepa kathana (sArAMza) [yatInAM] munIzvaroMko [nirdiSTaH] dikhalAyA hai| [anyathA] isa nizcayabaMdhase judA jo jIvoMke eka kSetrAvagAharUpa dravyakarmabaMdha hai, vaha [vyavahAraH] upacArase baMdha [bhaNitaH] bhagavaMtane kahA hai| bhAvArtha-jo puNya pApa svarUpa AtmAkA rAga pariNAma hai, vaha usakA karma hai, usIkA AtmA kartA hai, usa rAga pariNAmako apane hI pariNamanase grahaNa karatA hai, aura apane hI se chor3atA hai| isa kAraNa yaha zuddha dravyakA kahanevAlA nizcayanaya jAnanA / tathA jo dravyakarmarUpa pudgalapariNAma AtmAkA karma hai, usakA vaha kartA hai, aura grahaNa karanevAlA tathA chor3anevAlA hai, so yaha azuddha dravyakA kahanevAlA vyavahAranaya hai| isa prakAra nizcaya vyavahAra nayase zuddhAzuddharUpa baMdhakA svarUpa do prakAra dikhalAyA hai| paraMtu itanA vizeSa hai, ki nizcayanaya grahaNa karane yogya hai, kyoMki vaha kevala dravyake pariNAmako dikhalAtA hai, aura sAdhyarUpa zuddha dravyake zuddha svarUpako dikhalAtA hai| tathA vyavahAranaya paradravyake pariNAmako AtmapariNAma dikhalAnese dravyako azuddha dikhalAtA hai, isa kAraNa grahaNa yogya nahIM hai| yahA~para koI prazna kare, 'ki tumane rAgapariNAmako nizcayabaMdha kahA, aura isIko zuddha dravyakA kathana tathA grahaNa yogya kahA hai, so kyA kAraNa

Page #396
98] pravacanasAraH 231 karma sa eva puNyapApadvaitaM pudgalapariNAmasyAtmA kartA tasyopAdAtA hAtA ceti so'zuddhadravyanirUpaNAtmako vyvhaarnyH| ubhAvapyeto staH, zuddhAzuddhakhenobhayathA dravyasya pratIyamAnakhAt / kinvatra nizcayanayaH sAdhakatamavAdupAttaH, sAdhyasya hiM zuddhakhena dravyasya zuddhakhaghotakakhAgnizcayanaya eva sAdhakatamo na punarazuddhadyotako vyavahAranayaH // 97 // athAzuddhanayAdazuddhAtmalAbha evetyAvedayati Na cayadi jo du mamattiM ahaM mamedaM ti dehadaviNesu / so sAmaNNaM cattA paDivaNNo hodi ummaggaM // 98 // na tyajati yastu mamatAmahaM mamedamiti dehadraviNeSu / sa zrAmaNyaM tyaktvA pratipanno bhavatyunmArgam // 98 // yo hi nAma zuddhadravyanirUpaNAtmakanizcayanayanirapekSo'zuddhadravyanirUpaNAtmakavyavahArabhaNyate / idaM nayadvayaM tAvadasti / kiMtvatra nizcayanaya upAdeyaH na cAsadbhUtavyavahAraH / nanu rAgAdInAtmA karoti bhuGkte cetyevaMlakSaNo nizcayanayo vyAkhyAtaH sa kathamupAdeyo bhavati / parihAramAha-rAgAdInevAtmA karoti na ca dravyakarmarAgAdaya eva bandhakAraNamiti yadA jAnAti jIvastadA rAgadveSAdivikalpajAlalyAgena rAgAdivinAzArtha nijazuddhAtmAnaM bhAvayati / tatazca rAgAdivinAzo bhavati / rAgAdivinAze cAtmA zuddho bhavati / tataH paraMparayA zuddhAtmasAdhakatvAdayamazuddhanayo'pyupacAreNa zuddhanayo bhaNyate nizcayanayo na bhaNyate tathaivopAdeyo bhaNyate ityabhiprAyaH // 97 // evamAtmA svapariNAmAnAmeva kartA na ca dravyakarmaNAmiti kathanamukhyatayA gAthAsaptakena SaSThasthalaM gatam / iti 'arasamarUvaM' ityAdigAthAtrayeNa pUrvaM zuddhAtmavyAkhyAne kRte sati ziSyeNa yaduktamamUrtasyAtmano mUrtakarma gA saha kathaM bandho bhavatIti tatparihArArthaM nayavibhAgena bandhasamarthanamukhyatayaikonaviMzatigAthAbhiH sthalaSaTkena tRtIyavizeSAntarAdhikAraH samAptaH / ataH paraM dvAdazagAthAparyantaM caturbhiH sthalaiH zuddhAtmAnubhUtilakSaNavizeSabhedabhAvanArUpacUlikAvyAkhyAnaM karoti / tatra zuddhAtmano bhAvanApradhAnatvena 'Na cayadi jo du mamatti' ityAdipAThakrameNa prathamasthale gAthAcatuSTayam / tadanantaraM zuddhAtmopalambhabhAvanAphalena darzanamohagranthivinAzastathaiva cAritramohagranthivinAzaH krameNa tadubhayahai ? yaha kathana ThIka nahIM hai, kyoMki yaha rAgapariNAma to dravyakI azuddhatA karatA hai, vaha grahaNa yogya kaise hosakatA hai ? to isakA samAdhAna isa tarahase hai, ki rAgapariNAma to AtmAkI azuddhatAko hI karatA hai, isameM kucha bhI saMdeha nahIM, paraMtu isa jagaha dUsarI vivakSAse kathana kiyA gayA hai| vahI dikhalAte haiM-yahAMpara zuddha dravyakA kathana eka dravyAzrita pariNAmakI apekSAse jAnanA cAhiye, aura azuddha kathana anya dravyakA pariNAma anya dravyameM lagAnA jAnanA / tathA jo isa jagaha baMdharUpa nizcayanaya grahaNa yogya kahA hai, so isaliye ki yaha jIva apane hI pariNAmoMse apaneko ba~dhA huA samajhegA, to Apa hI apaneko chur3AvegA / isa kAraNa aisI samajha honeke liye grahaNa yogya kahA hai, aura jo apaneko dUsarese baMdhA huA mAnegA, to kabhI chUTanekA upAya nahIM kregaa| isaliye apanese apaneko ba~dhA mAnatA

Page #397
232 kundakundaviracitaH [a0 2, gA0 98nayopajanitamohaH san ahamidaM mamedamityAtmAtmIyatena dehadraviNAdau paradravye mamakha na jahAti sa khalu zuddhAtmapariNatirUpaM zrAmaNyAkhyaM mArga dUrAdapahAyAzuddhAtmapariNatirUpamunmArgameva pratipadyate / ato'vadhAryate azuddhanayAdazuddhAtmalAbha eva // 98 // atha zuddhanayAt zuddhAtmalAbha evetyavadhArayati NAhaM homi paresiMNa me pare saMti NANamahameko / idi jo jhAyadi jhANe so appANaM havadi jhAdA // 99 // vinAzo bhavatIti kathanamukhyatvena 'jo evaM jANittA' ityAdi dvitIyasthale gAthAtrayam / tataH paraM kevalidhyAnopacArakathanarUpeNa 'NihadaghaNaghAdikammA' ityAdi tRtIyasthale gAthAdvayam / tadanantaraM darzanAdhikAropasaMhArapradhAnatvena 'evaM jiNA jiNiMdA' ityAdi caturthasthale gAthAdvayam / tataHparaM 'daMsagasaMsuddhANaM' ityAdi namaskAragAthA ceti dvAdazagAthAbhizcaturthasyale vizeSAntarAdhikAre samudAyapAtanikA / athAzuddhanayAdazuddhAtmalAbha eva bhavatItyupadizati-Na cayadi jo du mamattiM na tyajati yastu mamatAM mamakArAhaMkArAdisamastavibhAvarahitasakalavimalakevalajJAnAdyanantaguNasvarUpanijAtmapadArthanizcalAnubhUtilakSaNanizcayanayarahitatvena vyavahAramohitahRdayaH san mamatAM mamatvabhAvaM na tyajati yaH / kena rUpeNa ahaM mamedaM ti ahaM mamedamiti / keSu viSayeSu / dehadaviNesu dehadravyeSu dehe deho'hamiti paradravyeSu mamedamiti so sAmaNNaM cattA paDivaNNo hodi ummaggaM sa zrAmaNyaM tyaktvA pratipanno bhavatyunmArga sa puruSo jIvitamaraNalAbhAlAbhasukhaduHkhazatrumitranindAprazaMsAdiparamamAdhyasthyalakSaNaM zrAmaNyaM yatitvaM cAritraM dUrAdapahAya tatpratipakSabhUtamunmArga mithyAmArga pratipanno bhavati / unmArgAcca saMsAraM paribhramati / tataH sthitaM azuddhanayAdazuddhAtmalAbha eva // 98 // atha zuddhanayAcchuddhAtmalAbho bhavatIti nizcinoti-NAhaM homi paresiM Na me pare saMti nAhaM huA hI rAgAdi pariNAmoMkA tyAgI hoke, apane vItarAga pariNAmako dhAraNa kregaa| isI apekSAse nizcayabaMdha zuddha dravyakA sAdhaka kahA gayA hai // 97 // Age azuddha nayase azuddhAtmAkA lAbha hotA hai, yaha dikhalAte haiM---[yaH] jo puruSa [dehadaviNeSu] zarIra tathA dhanAdikameM [ahaM idaM] maiM zarIrAdirUpa hU~, [tu] aura [mama idaM] mere ye zarIra dhanAdika haiM, [iti] isa prakAra [mamatA] mamatva buddhiko [na jahAti] nahIM chor3atA hai, [saH] vaha puruSa [zrAmaNyaM] samasta paradravyake tyAgarUpa munipadako [tyattavA] chor3akara [unmArga] azuddha pariNatirUpa viparIta mArgako [pratipannaH bhavati prApta hotA hai / bhAvArtha-jo puruSa zuddha dravyake dikhAnevAle nizcayanayako chor3akara azuddha dravyake svarUpako kahatA hai, aura aise vyavahAranayakI sahAyatA lekara mohI huA deha dhanAdi paramAvoMmeM 'ye mere, maiM ina svarUpa hU~' isa taraha mamatAbhAvako dhAraNa karatA huA mohako nahIM chor3atA hai, vaha puruSa azuddha pariNatirUpa huA munipadako chor3ake viparIta mArgapara calanevAlA hai| isase yaha nizcaya huA, ki azuddha nayake grahaNa karanese azuddhAtmAkA lAbha hotA hai // 98 // Age zuddha nayase zuddha AtmAkA lAbha hotA hai, yaha kahate haiM-[ahaM] maiM zuddhAtmA [pareSAM] zarIrAdi paradravyoMkA [na bhavAmi]

Page #398
100 ] pravacanasAraH 233 nAhaM bhAvAmi pareSAM na me pare santi jJAnamahamekaH / iti yo dhyAyati dhyAnena sa AtmA bhavati dhyAtA // 99 // __ yo hi nAma svaviSayamAtrapravRttAzuddhadravyanirUpaNAtmakavyavahAranayAvirodhamadhyasthaH zuddhadravyanirUpaNAtmakanizcayanayApahastitamohaH san nAhaM pareSAmasmi na pare me santIti svaparayoH parasparasvakhAmisaMbandhamuddhaya zuddhajJAnamevaikamahamityanAtmAnamutsRjyAtmAnamevAtmalenopAdAya paradravyavyAvRttavAdAtmanyevaikasminnagre cintAM niruNaddhi sa khalvekAgracintAnirodhakastasminnekAgracintAnirodhasamaye zuddhAtmA syAt / ato'vadhAryate zuddhanayAdeva shuddhaatmlaabhH|| 99 // atha dhruvakhAt zuddha AtmaivopalambhanIya ityupadizati evaM NANappANaM dasaNabhUdaM adidiyamahatthaM / dhuvamacalamaNAlaMbaM maNNe'haM appagaM suddhaM // 10 // bhavAmi pareSAm / na me pare santIti samastacetanAcetanaparadravyeSu svasvAmisaMbandhaM manovacanakAyaiH kRtakAritAnumataizca svAtmAnubhUtilakSaganizcayanabalena pUrvamapahAya nirAkRtya / pazcAt kiM karoti / NANamahameko jJAnamahamekaH sakalavimalakevalajJAnamevAhaM bhAvakarmadravyakarmanokarmarahitatvenaikazca / idi jo jhAyadi ityanena prakAreNa yo'sau dhyAyati cintayati bhAvayati / ka / jhANe nijazuddhAtmadhyAne sthitaH so appANaM havadi jhAdA sa AtmAnaM bhavati dhyAtA / sa cidAnandaikasvabhAvaparamAtmAnaM dhyAtA bhavatIti / tatazca paramAtmadhyAnAttAdRzameva paramAtmAnaM labhate / tadapi kasmAt / upAdAnakAraNasadRzaM kAryamiti vacanAt / tato jJAyate zuddhanayAcchuddhAtmalAbha iti // 99 // atha dhruvatvAcchuddhAtmAnameva bhAvaye'hamiti vicArayatimaNNe 'maNNe' ityAdipadakhaNDanArUpeNa vyAkhyAnaM kriyate-manye dhyAyAmi sarvaprakAropAdeyatvena bhAvaye / nahIM hU~, aura [pare me] zarIrAdika paradravya mere [na santi] nahIM haiM, [ahaM ] maiM paramAtmA [ekaH jJAnaM] sakala parabhAvoMse rahita eka jJAnasvarUpa hI hU~, [iti] isa prakAra [yaH] jo bhedavijJAnI jIva [dhyAne] ekAgratArUpa dhyAnameM samasta mamatva bhAvoMse rahita huA [dhyAyati] apane nijasvarUpakA cintavana karatA hai, [saH] vahI puruSa [AtmAnaM] AtmAke prati [dhyAtA] dhyAnakA karanevAlA [ bhavati] hotA hai / bhAvArtha-jo puruSa vyavahAranayake azuddha kathanameM avirodhI hoke madhyastha huA nizcayanayake zuddha kathanase mohako dUra karatA hai, arthAt zarIrAdi parabhAva mere nahIM haiM, maiM inakA nahIM hU~, aisI bhAvanAse parameM svAmIpanekI buddhiko chor3akara zuddha jJAnamAtra apanA svarUpa jAnake aMgIkAra karatA huA, bAhya vastuse cittako haTAkara aura samasta saMkalpa vikalpa tyAgake anya ciMtAko rokatA hai, vaha jIva ekAgratArUpa dhyAnake samaya zuddhAtmA hotA hai| isase yaha bAta siddha huI, ki zuddhanayake avalambanase zuddhAtmAkA lAbha hotA hai // 99 // Age kahate haiM, ki.AtmA avinAzI dhruva zuddha vastu hai, isa kAraNa yahI grahaNa yogya hai--[ahaM] bhedavijJAnI maiM [evaM] isa taraha [AtmAnaM] AtmAko [manye] mAnatA hU~, ki AtmA [zuddhaM] parabhAvoMse rahita nirmala hai, [dhruvaM] nizcala ekarUpa ,

Page #399
234 kundakundaviracitaH .. [a0 2, gA0 100evaM jJAnAtmAnaM darzanabhUtamatIndriyamahArtham / dhruvamacalamanAlambaM manye'hamAtmakaM zuddham // 10 // Atmano hi zuddha Atmaiva sadahetukalenAnAdyanantavAt svataH siddhavAca dhruvo na kiMcanApyanyat zuddhakhaM cAtmanaH paradravyavibhAgena svadharmAvibhAgena. caikakhAt / tacca jJAnAtmakakhAdarzanabhUtakhAdatIndriyamahArthavAdacalakhAdanAlambakhAca / tatra jJAnamevAtmani bibhrataH svayaM darzanabhUtasya cAtizayaparadravyavibhAgena svadharmAvibhAgena cAstyekakham / tathA pratiniyatasparzarasagandhavarNaguNazabdaparyAyagrAhINyanekAnIndriyANyatikramya sarvasparzarasagandhavarNaguNazabdaparyAyagrAhakasyaikasya sato mahato'rthasyendriyAtmakaparadravyavibhAgena sparzAdigrahaNAtmakasvadharmAvibhAgena cAstyekalam / tathA kSaNakSayapravRttaparicchedyaparyAyagrahaNamokSaNAbhAvenAcalasya paricchedyaparyAyAtmakaparadravyavibhAgena tatpratyayaparicchedAtmakakhadharmAvibhAgena cAstyekakham / tathA nityapravRttaparicchedyadravyAlambanAbhAvenAnAlambasya paricchedyaparadravyavibhAgena tatpratyayaparicchedAtmakakhadharmAsa kaH / ahaM kartA / kaM karmatApannam / appagaM sahajaparamAhAdaikalakSaganijAtmAnam / kiMviziSTam / suddhaM rAgAdisamastavibhAvarahitam / punarapi kiMviziSTam / dhuvaM TotkIrNajJAyakaikasvabhAvatvena dhruvamavinazvaram / punarapi kathaMbhUtam / evaM NANappANaM daMsaNabhUdaM evaM bahuvidhapUrvoktaprakaraNAkhaNDekajJAnadarzanAtmakam / punazca kiMrUpam / aiMdiyaM atIndriyaM mUrtavinazvarAnekendriyarahitatvenAmUrtAvinazvaraikAtIndriyasvabhAvam / punazca hai, [jJAnAtmAnaM] jJAnasvarUpa hai, [darzanabhUtaM] darzanamayI hai, [atIndriyamahArtha] apane atIMdriya svabhAvase sabakA jJAtA mahAn padArtha hai, [acalaM] apane svarUpameM nizcala hai, [anAlambaM] paradravyake AlaMbana (sahAyatA) se rahita svAdhIna hai| isa prakAra zuddha TaMkotkIrNa AtmAko avinAzI vastu mAnatA huuN| bhAvArtha-AtmA kisI kAraNase utpanna nahIM huA hai, isaliye anAdi, anaMta, zuddha, svataHsiddha, avinAzI hai, aura dUsarI koI bhI vastu dhruva nahIM hai| yaha AtmA apane svabhAvakara ekasvarUpa hai, isa kAraNa zuddha hai| yaha apane jJAnadarzana-guNamayI hai, isake paradravyase judApanA hai, apane dharmase judA nahIM hai, isa kAraNa eka hai| nizcayase eka sparza, rasa, gaMdha, varNa, zabdarUpa viSayoMkI grahaNa karanevAlI jo pA~ca indriyA~ haiM, unako tyAgakara apane akhaMDa jJAnase eka hI samaya ina pA~ca viSayoMkA jJAtA yaha AtmA mahA padArtha hai, isaliye isa AtmAkA pA~ca viSayarUpa paradravyase judApanA hai, paraMtu inake jAnanerUpa svabhAvase judApanA nahIM hai, isaliye bhI yaha ekarUpa hai| isI prakAra yaha AtmA samaya samaya vinAzIka jJeyapadArthoMke grahaNa karanevAlA aura tyAganevAlA nahIM hai, acala hai, isa kAraNa isake jJeyaparyAyarUpa paradravyase judApanA hai, 'usake jAnanerUpa bhAvase judApanA nahIM hai, isaliye bhI eka hai, aura anya bhAva sahita jJeyapadArthoke avalaMbanakA abhAva hai, yaha AtmA to svAdhIna hai, isa kAraNa isake jJeyapadArthoMse bhinnapanA hai, paraMtu inake jAnanerUpa bhAvase judApanA nahIM hai, isase bhI ekarUpa hai| isa prakAra aneka paradravyoMke bhedase apanI ekatAko nahIM chor3atA hai, isa kAraNa zuddhanayase zuddha

Page #400
101] vibhAgena cAstyekatvam / evaM zuddha AtmA cinmAtrazuddhanayasya tAvanmAtranirUpaNAtmakatvAt ayameka eva ca dhruvakhAdupalabdhavyaH, kimanyairadhvanInAGgasaMgacchamAnAnekamArgapAdapacchAyAsthAnI - yairadhuvaiH / / 100 / / pravacanasAraH athAdhuvatvAdAtmano'nyanopalabhanIyamityupadizati -- 235 dehA vA daviNA vA suhadukkhA bAdha sattamittajaNA / jIvassa Na saMti dhuvA dhuvovaogappago appA // 101 // dehA vA draviNAni vA sukhaduHkhe vAtha zatru mitrajanAH / jIvasya na santi dhruvA dhruva upayogAtmaka AtmA // 101 // Atmano hi paradravyAvibhAgena paradravyoparajyamAnasvadharmavibhAgena cAzuddhatvanibandhanaM na kIdRzam / mahatthaM mokSalakSaNamahApuruSArthasAdhakatvAnmahArtham | punarapi kiMsvabhAvam | acalaM aticapalacaJcalamanovAkkAyavyApArarahitatvena svasvarUpe nizcalaM sthiram / punarapi kiMviziSTam | aNAlaMbaM svAdhInadravyatvena sAlambanaM bharitAvasthamapi samastaparAdhInaparadravyAlambanarahitatvena nirAlambanamityarthaH // 100 // athAtmanaH pRthagbhUtaM dehAdikamadhruvatvAnna bhAvanIyamityAkhyAti - Na saMti dhuvA dhruvA avinazvarA nityA na santi / kasya / jIvassa jIvasya / ke te / dehA vA daviNA vA dehA vA dravyANi vA sarvaprakArazucIbhUtAdeharahitAtparamAtmano vilakSaNA audArikAdipaJcadehAstathaiva ca paJcendriyabhogopabhogasAdhakAni paradravyANi ca / na kevalaM dehAdayo dhruvA na bhavanti suhadukkhA vA nirvikAraparamAnandaikalakSaNasvAtmotthasukhAmRtavilakSaNAni sAMsArika sukhaduHkhAni vA / adha aho bhavyAH sattumittajaNA zatrumitrAdibhAvarahitAdAtmano bhinnAH zatrumitrAdijanAzca / yadyetat sarvamadhruvaM tarhi kiM dhruvamiti cet / dhuvo dhruvaH zAzvataH / sa kaH / appA nijAtmA / kiMviziSTaH / uvaogappago trailokyodaravivaravartitrikAlaviSaya samastadravyaguNacinmAtra vastu hai, yahI eka TaMkotkIrNa dhruva hai, aura aMgIkAra karane yogya hai / jaise mArga meM gamana karate hue pathika-janoMkoM aneka vRkSoMkI chAyA vinAzIka aura adhruva hotI hai, usI prakAra isa AtmA paradravyake saMbaMdhase aneka anuvabhAva utpanna hote haiM, unase kucha sAdhya [ iSTa ] kI siddhi nahIM hotI / isaliye eka nityasvarUpa yahI avalaMbana yogya hai, bAkI saba tyAjya haiM // 100 // Age kahate haiM, ki AtmA dhruva hai, isa kAraNa isake sivAya anya vastuko aMgIkAra karanA yogya nahIM hai- [ dehAH ] audArikAdi pA~ca zarIra [vA ] athavA [ draviNAni ] dhana dhAnyAdika [vA ] athavA [ sukhaduHkhe ] iSTa aniSTa paMcendriya viSayajanya sukha duHkha [ vA atha ] athavA aura [ zatru mitrajanAH ] zatru mitra Adika loka ye sabhI saMyogajanya padArtha [ jIvasya ] AtmAke [dhruvAH ] avinAzI [ na santi ] nahIM haiM, kevala [upayogAtmakaH ] jJAna darzanasvarUpa [AtmA] zuddhajIva [dhruvaH ] avinAzI vastu hai / bhAvArtha -- jo zarIrAdika bhAva haiM, ve paradravyase tanmayI haiM, AtmAse bhinna haiM, aura azuddhatA ke kAraNa haiM / ve AtmA kucha nahIM lagate, vinAzIka haiM, aura jo yaha AtmA hai, vaha anAdi anaMta hai, 1

Page #401
236 kundakundaviracitaH [a0 2, gA0 101kiMcanApyanyadasaddhetumattvenAdyantakhAtparataH siddhakhAcca dhruvamasti / dhruva upayogAtmA zuddha Atmaiva / ato'dhruvaM zarIrAdikamupalabhyamAnamapi nopalabhe zuddhAtmAnamupalabhe dhruvam // 101 / / athaiva zuddhAtmopalambhAtki syAditi nirUpayati jo evaM jANittA jhAdi paraM appagaM visuddhppaa| sAgAro'NAgAro khavedi so mohaduggaMThiM // 102 // ya evaM jJAkhA dhyAyati paramAtmAnaM vizuddhAtmA / sAgAro'nagAraHkSapayati sa mohadurgranthim // 102 // amunA yathoditena vidhinA zuddhAtmAnaM dhruvamadhigacchatastasminneva pravRtteH zuddhAtmavaM syAt / tato'nantazakticinmAtrasya paramasyAtmana ekAgrasaMcetanalakSaNaM dhyAnaM syAt, tataH paryAyayugapatparicchittisamarthakevalajJAnadarzanopayogAtmaka iti / evamadhruvatvaM jJAtvA dhruvasvabhAve svAtmani bhAvanA kartavyeti tAtparyam // 101 // evamazuddhanayAdazuddhAtmalAbho bhavatIti kathanena prathamagAthA / zuddhanayAcchuddhAtmalAbho bhavatIti kathanena dvitIyA / dhruvatvAdAtmaiva bhAvanIya iti pratipAdanena tRtIyA / Atmano'nyaddhRvaM na bhAvanIyamiti kathanena caturthI ceti zuddhAtmavyAkhyAnamukhyatvena prathamasthale gAthAcatuSTayaM gatam / athaivaM pUrvoktaprakAreNa zuddhAtmopalambhe sati kiM phalaM bhavatIti prazne pratyuttaramAha-jhAdi dhyAyati jo yaH kartA / kam / appagaM nijAtmAnam / kathaMbhUtam / paraM paramAnantajJAnAdiguNAdhAratvAtparamutkRSTam / kiM kRtvA pUrvam / evaM jANittA evaM pUrvoktaprakAreNa svAtmopalambhalakSaNasvasaMvedanajJAnena jJAtvA / kathaMbhUtaH san dhyAyati / visuddhappA khyAtipUjAlAbhAdisamastamanorathajAlarahitatvena vizuddhAtmA san / punarapi kathaMbhUtaH / sAgAro'NAgAro saagaaro'naagaarH| athavA sAkArAnAkAraH / sahAkAreNa vikalpena vartate sAkAro jJAnopayogaH, anAkAro nirvikalpo darzanopayogastAbhyAM yuktaH sAkArAnAkAraH / athavA sAkAraH savikalpo gRhasthaH anAkAro nirvikalpastapodhanaH athavA sahAkAreNa liGgeja cihnena vartate sAkAro yatiH anAkArazcihnarahito gRhasthaH / khavedi so mohaduggaMThiM ya evaM guNaviziSTaH kSapayati sa mohautkRSTa se utkRSTa hai, sadA siddharUpa hai, jJAnadarzanamayI hai, aura eka dhruva hai| isa kAraNa maiM zarIrAdi adhruva (vinAzIka) vastuko aMgIkAra nahIM karatA hU~, zuddha AtmAko hI prApta hotA hU~ // 101 // Age zuddhAtmAkI prAptise kyA hotA hai, yaha kahate haiM-[yaH] jo [sAgAraH] aNuvratI zrAvaka tathA [anagAraH] munIzvara [evaM] pUrvokta rItise [jJAtvA] svarUpako dhruva jAnakara [paramAtmAnaM] sabase utkRSTa zuddhAtmAko [dhyAyati] ekAgrapanese citavana karatA hai, [saH] vaha [vizuddhAtmA] nirmala AtmA hotA huA [mohadurgranthi ] mohakI anAdi kAlakI viparIta buddhirUpI gA~Thako [kSapayati] kSINa (naSTa) karatA hai| bhAvArtha-jo puruSa zuddha avinAzI AtmAke svabhAvako prApta hotA hai, arthAt usa svabhAvameM ramaNa karatA hai, usake zuddhAtmabhAva pragaTa hotA hai, usake bAda anaMta caitanya-zakti sahita paramAtmAkA jAnanerUpa ekAgra dhyAna hotA hai, isaliye gRhastha athavA muni yadi

Page #402
103] pravacanasAraH 237 sAkAropayuktasya cAvizeSeNaikAgracetanama siddherAsaMsArabaddha dRDhataramohadurgrantherudgrandhanaM syAt / ataH zuddhAtmopalambhasya mohagranthibhedaH phalam / / 102 // atha mohagranthibhedAtkisyAditi nirUpayati jo hidamohagaMThI rAgapadose khavIya sAmaNNe / hojjaM samasuhadukkho so sokkhaM akkhayaM lahadi // 103 // yo nihatamohagranthI rAgadveSau kSapayitvA zrAmaNye | bhavan samasukhaduHkhaH sa saukhyamakSayaM labhate // 103 // mohagranthikSapaNAddhi tanmUlarAgadveSakSapaNaM tataH samamukhaduHkhasya paramamAdhyasthalakSaNe zrAmaNye bhavanaM tato'nAkulavalakSaNAkSayasaukhyalAbhaH / ato mohagranthibhedAdakSayasaukhyaM phalam // 103 // athaikAgryasaMcetanalakSaNaM dhyAnamazuddhatvamAtmano nAvahatIti nizcinoti durgranthim / moha eva durgranthiH zuddhAtmarucipratibandhako darzanamohastam / tataH sthitametat-Atmopalambhasya mohagranthivinAza eva phalam // 102 // atha darzanamohagranthibhedAtkiM bhavatIti prazne samAdhAnaM dadAti -- jo hidamohaThI yaH pUrvasUtroktaprakAreNa nihatadarzanamohagranthirbhUtvA rAgapadose khavIya nijazuddhAtmanizcalAnubhUtilakSaNavItarAgacAritrapratibandhako caritramohasaMjJau rAgadveSau kSapayitvA / ka / sAmaNNe svasvabhAvalakSaNe zrAmaNye | punarapi kiM kRtvA / hojjaM bhUtvA / kiMviziSTaH / samasuhadukkho nijazuddhAtmasaMvittisamutpannarAgAdivikalpopAdhirahitaparamasukhAnubhavena sAMsArika sukhaduHkhotpannaharSaviSAdarahitatvAtsamasukhaduHkhaH / so sokkhaM akkhayaM lahadi sa evaM guNaviziSTo bhedajJAnI saukhyamakSayaM labhate / tato jJAyate darzanamohakSayAccAritramohasaMjJarAgadveSavinAzatazca sukhaduHkhamAdhyasthyalakSaNazrAmaNye'vasthAnaM tenAkSayasukhalAbho bhavatIti // 103 // atha nijazuddhAtmaikAgryalakSaNadhyAnamAtmano'tyantavizuddhiM karotItyAvedayati -- jo khavidamohanizcala hoke svarUpako dhyAve, to anAdi baMdhavAlI mohakI gA~Thako khola sakatA hai / isa kAraNa zuddhAtmAkI prAptikA phala mohakI gA~ThakA khulanA hai / / 102 // Age moha - gA~Thake khulane se kyA hotA hai, yaha kahate haiM - [ yaH ] jo puruSa [ nihatamohagranthiH ] mohakI gA~Thako dUra karatA huA [ zrAmaNye] yati avasthAmeM [ rAgadveSau ] iSTa aniSTa padArthoMmeM prIti aprItibhAvako [ kSapayitvA ] chor3akara [ samasukhaduHkhaH ] sukha duHkhameM samAna dRSTivAlA [ bhavet ] hotA hai, [saH ] vaha samabuddhi puruSa [ akSayaM saukhyaM ] avinAzI atIndriya AtmIka mokSa - sukhako [ labhate ] pAtA hai / bhAvArtha - isa mohakI gA~Thake khulanese AtmAke rAga dveSakA nAza hotA hai, aura jahA~ rAga dveSakA abhAva hai, vahIM sukha duHkhameM samAna bhAva hote haiM, tathA vahA~ hI AkulatA rahita svAdhIna AtmIka sukha avazya hotA hai / isa kAraNa mohakI gA~Thake khulanese avinAzIka sukha honerUpa hI phala hotA hai // 103 // Age ekAgratAse nizcala svarUpakA anubhava karanevAlA dhyAna AtmAkI azuddhatAko dUra karatA hai, yaha kahate haiM - [ yaH ] jo puruSa [ kSapitamohakaluSaH ] moharUpa mailakoM kSaya karatA huA

Page #403
238 kundakundaviracitaH [a0 2, gA0 104jo khavidamohakaluso visayaviratto maNo nnirubhittaa| samavaDhido sahAve so appANaM havadi jhAdA // 104 // yaH kSapitamohakaluSo viSayavirakto mano nirudhy| samavasthitaH svabhAve sa AtmAnaM bhavati dhyAtA // 104 // Atmano hi parikSapitamohakaluSasya tanmUlaparadravyapravRttyabhAvAdviSayaviraktasaM syAt , tato'dhikaraNabhUtadravyAntarAbhAvAdudadhimadhyapravRttaikapotapatatriNa iva ananyazaraNasya manaso kaluso yaH kSapitamohakaluSaH moho darzanamohaH kaluSazcAritramohaH pUrvasUtradvayakathitakrameNa kSapitau mohakaluSau yena sa bhavati kSapitamohakaluSaH / punarapi kiMviziSTaH / visayaviratto mohakaluSarahitasvAtmasaMvittisamutpannasudhArasAsvAdabalena kaluSamohodayajanitaviSayasukhAkAGkSArahitatvAdviSayaviraktaH / punarapi kathaMbhUtaH / samabaDhido samyagavasthitaH / kva / sahAve nijaparamAtmadravye svabhAve / kiM kRtvA pUrvam / maNo NirubhittA viSayakaSAyotpannavikalpajAlarUpaM mano nirudhya nizcalaM kRtvA so appANaM havadi jhAdA sa evaMguNayuktaH puruSaH svAtmAnaM bhavati dhyAtA / tenaiva zuddhAtmadhyAnenAtyantikI muktilakSaNAM zuddhiM labhata iti / tataH sthitaM zuddhAtmadhyAnAjIvo vizuddho bhavatIti / kiM ca dhyAnena kilAtmA zuddho jAtaH tatra viSaye caturvidhavyAkhyAnaM kriyate / tathAhi-dhyAnaM dhyAnasaMtAnastathaikadhyAnacintA dhyAnAnvayasUcanamiti / tatraikAgryacintAnirodho dhyAnam / tacca zuddhAzuddharUpeNa dvidhA / atha dhyAnasaMtAnaH kathyate--yatrAntarmuhUrtaparyantaM dhyAnaM tadanantaramantarmuhUrtaparyantaM tattvacintA punarapyantarmuhUrtaparyantaM dhyAnaM punarapi tataH cinteti pramattApramattaguNasthAnavadantarmuhUrte'ntarmuhUrte gate sati parAvartanamasti sa dhyAnasaMtAno bhaNyate / sa ca dharmadhyAnasaMbandhI / zukladhyAnaM punarupazamazreNikSapakazreNyArohaNe bhavati / tatra cAlpakAlatvAtparAvartanarUpadhyAnasaMtAno na ghaTate / idAnIM dhyAnacintA kathyate yatra dhyAnasantAnavadvayAnaparAvarto nAsti dhyAnasaMbandhinI cintAsti tatra yadyapi kApi kAle dhyAnaM karoti tathApi sA dhyAnacintA bhaNyate / atha dhyAnAnvayasUcanaM kathyatetathA [viSayaviraktaH] paradravyarUpa iSTa aniSTa iMdriyoMke viSayoMse virakta huA [manaH nirudhya] caMcala cittako bAhya viSayoMse rokakara [svabhAve samavasthitaH] apane anaMta sahaja caitanyasvarUpameM [samavasthitaH] ekAgra nizcalabhAvameM ThaharatA hai, [sa] vaha puruSa [AtmAnaM] TaMkotkIrNa nija zuddha jIvadravyakA [dhyAtA] dhyAna karanevAlA [bhavati] hotA hai| bhAvArtha-jaba yaha AtmA nirmohI hotA hai, taba mohake AdhIna jo paradravyameM pravRtti hai, usakA abhAva hotA hai, aura parapravRttike abhAvase indriyoMke viSayoMmeM vairAgyabhAva hotA hai, aisA honese sahaja hI manakA nirodha hotA hai| yaha mana atyanta caMcala hai| jaba iMdriya-viSayoMse vairAgyabhAva hotA hai, taba viSayarUpa AdhArake abhAvase apane Apa caMcalapanese rahita hojAtA hai| jaise samudrake madhyameM jahAjakA pakSI ur3a ur3akara cAroM dizAoMmeM vRkSAdi AdhArake abhAva honese anya Azrayake vinA jahAjake hI Upara Apa hI se nizcala hokara tiSThatA-ThaharatA hai, usI prakAra yaha mana bhI vairAgyabhAvase paradravyarUpa indriya viSaya AdhArake vinA

Page #404
105 pravacanasAraH 239 nirodhaH syAt / tatastanmUlacazcalakhavilayAdanantasahajacaitanyAtmani svabhAve samavasthAnaM syAt / tattu svarUpapravRttAnAkulaikAgrasaMcetanakhAt dhyAnamityupagIyate / ataH svabhAvAvasthAnarUpalena dhyAnamAtmano'nanyakhAt dhyAnamAtmaiveti [ nAzuddhatvAyeti] // 104 // athopalabdhazuddhAtmA sakalajJAnI ki dhyAyatIti praznamAsUtrayati NihadaghaNaghAdikammo paJcakvaM sabvabhAvataccaNhU / NeyaMtagado samaNo jhAdi kamaDhe asaMdeho // 105 // nihataghanaghAtikarmA pratyakSaM srvbhaavtttvjnyH| jJeyAntagataH zramaNo dhyAyati kmrthmsNdehH||105|| loko hi mohasadbhAve jJAnazaktipratibandhakasadbhAve ca satRSNakhAdapratyakSArthavAnavacchinnaviSayavAbhyAM cAbhilaSitaM jijJAsitaM saMdigdhaM cAthai dhyAyan dRSTaH, bhagavAn sarvajJastu nihataghanayatra dhyAnasAmagrIbhUtA dvAdazAnuprekSA anyadvA dhyAnasaMbandhi saMvegavairAgyavacanaM vA vyAkhyAnaM tat dhyAnAnvayasUcanamiti / anyathA vA caturvidhaM dhyAnavyAkhyAnaM dhyAtA dhyAnaM phalaM dhyeyamiti / athavArtaraudradharmyazuklavibhedena caturvidhaM dhyAnavyAkhyAnaM tadanyatra kathitamasti // 104 // evamAtmaparijJAnAdarzanamohakSapaNaM bhavatIti kathanarUpeNa prathamagAthA, darzanamohakSayAccAritramohakSapaNaM bhavatIti kathanena dvitIyA, tadubhayakSayeNa mokSo bhavatIti pratipAdanena tRtIyA cetyAtmopalambhaphalakathanarUpeNa dvitIyasthale gAthAtrayaM gatam / athopalabdhazuddhAtmatattvasakalajJAnI kiM dhyAyatIti praznamAkSepadvAreNa pUrvapakSaM vA karoti-NihadaghaNaghAdikammo pUrvasUtroditanizcalanijaparamAtmatattvapariNatirUpazuddhadhyAnena nihataghanaghAtikarmA / paJcakkhaM savvabhAvataccaNhU pratyakSaM yathA bhavati tathA sarvabhAvatattvajJaH sarvapadArthaparijJAtasvarUpaH NeyaMtagado jJeyAntagataH jJeyabhUtapadArthAnAM paricchittirUpeNa pAraMgataH / evaM vizeSaNatrayaviziSTaH samaNo jIvitamaraNAdisamabhAvapariNatAtmasvarUpaH zramaNo mahAzramaNaH sarvajJaH jhAdi kamaTuM dhyAyati kamarthamiti praznaH / athavA kamarthaM dhyAyati na kamapItyAkSepaH / kathaMbhUtaH san / asaMdeho asandehaH saMzayAdirahita iti / ayamatrArthaH-yathA ko'pi devadatto viSayasukhanimittaM nirAzraya huA sahaja hI nizcala hotA hai, taba caMcalatAke abhAvase svarUpameM ekAgra hotA hai, usa ekAgratAse anaMta caitanyasvarUpakA svasaMvedana (anubhava) rUpa dhyAna hotA hai, usa dhyAnase AtmA zuddha hotA hai| isa kAraNa dhyAna parama zuddhatAkA kAraNa hai // 104 // Age kahate haiM, ki jina kevalIbhagavAnane zuddha svarUpako pAyA hai, unake bhI dhyAna kahA gayA hai, ve kevalI kyA dhyAna karate haiM, aisA prazna karate haiM-[nihataghanaghAtikarmA] jinhoMne atyaMta dRr3habaddha ghAtiyAkarmoMkA nAza kiyA hai, [pratyakSa parokSatAse rahita sAkSAt [sarvabhAvatattvajJaH] samastapadArthoMke jAnanevAle [jJeyAntagataH] jAnane yogya padArthoke pArako prApta [asaMdehaH] saMzaya, vimoha, vibhramase rahita aise [zramaNaH mahAmuni kevalI [kamartha] kisa padArthakA [dhyAyati] dhyAna karate haiN| bhAvArtha-isa saMsArameM mohakarmake udayase jJAnake ghAtaka karmake udayase ye saMsArI jIva tRSNAvanta haiM, isaliye ina jIvoMko

Page #405
240 kundakundaviracitaH [a02, gA0 105 ghAtikarmatayA mohAbhAve jJAnazaktipratibandhakAbhAve ca nirastatRSNatvAtpratyakSasarvabhAvatattvajJeyAntagatattvAbhyAM ca nAbhilaSati na jijJAsati na saMdidyati ca kuto'bhilaSito jijJAsitaH saMdigdhavArthaH / evaM sati kiM dhyAyati // 105 // athaitadupalabdhazuddhAtmA sakalajJAnI dhyAyatItyuttaramAsUtrayati - savvAbAdhavijutto samaMta savvakkhasokkhaNANaDDho / bhUdo akkhAtI do jhAdi aNakkho paraM sokkhaM // 106 // sarvAbAdhaviyuktaH samantasarvAkSasaukhyajJAnADhyaH / bhUto'kSAtIto dhyAyatyanakSaH paraM saukhyam // 106 // ayamAtmA yadaiva sahajasaukhyajJAnavAdhAyatanAnAmasArvadikAsakalapuruSasaukhyajJAnAyatanAnAM cAkSANAmabhAvAtsvayamanakSatvena vartate tadeva pareSAmakSAtIto bhavan nirAbAdhasahajasaukhyajJAnatvAt sarvAbAdhaviyuktaH, sArvadikkasakala puruSasaukhyajJAnapUrNatvAtsamantasarvAkSa saukhyajJAnADhayazca bhavati / vidyArAdhanAdhyAnaM karoti yadA vidyA siddhA bhavati tatphalabhUtaM viSayasukhaM ca siddhaM bhavati tadArAdhanAvyAnaM na karoti, tathAyaM bhagavAnapi kevalajJAnavidyAnimittaM ca tatphalabhUtAnantasukhanimittaM ca pUrvaM chadmasthAvasthAyAM zuddhAtmabhAvanArUpaM dhyAnaM kRtavAn idAnIM taddhyAnena kevalajJAnavidyA siddhA tatphalabhUtamanantasukhaM ca siddham / kimarthaM dhyAnaM karotIti praznaH AkSepo vA, dvitIyaM ca kAraNaM parokSe'rthe dhyAnaM bhavati bhagavataH sarvaM pratyakSaM kathaM dhyAnamiti pUrvapakSadvAreNa gAthA gatA // 105 // athAtra pUrvapakSe parihAraM dadAti jhAdi dhyAyati ekAkArasamarasIbhAvena pariNamatyanubhavati / sa kaH kartA / bhagavAn / kiM dhyAyati / sokkhaM saukhyam / kiMviziSTam / paraM utkRSTaM sarvAtmapradezAhlAdakaparamAnantasukham / kasminprastAve / yasminneva kSaNe bhUdo bhUtaH saMjAtaH / kiMviziSTaH / akkhAtIdo akSAtItaH indiyarahitaH na kevalaM svayamatIndriyo jAtaH pareSAM ca aNakkho anakSaH indriyaviSayo na bhavatItyarthaH / punarapi kiMviziSTaH / savvAbAdhavijutto prAkRtalakSaNabalena bAdhAzabdasya hrasvatvaM sarvAbAdhAviyuktaH / AsamantAdvAdhAH pIDA AbAdhAH sarvAzca tA AbAdhAzca sarvAbAdhAstAbhirviyukto rahitaH sarvAbAdhAviyuktaH / punazca kiMrUpaH / samaMtasavvakkhasokkhasakala padArtha pratyakSa nahIM hote, aura sabake aMtaHpraviSTa inakA jJAna nahIM hai, isa kAraNa vAMchita arthakA dhyAna karate haiM, inake to dhyAnakA honA saMbhava hai, paraMtu kevalI bhagavAn to dhAtiyAkarma rahita haiM, samasta padArthoMke sAkSAtkAra karanevAle haiM, aura saba padArthoMkA pramANa ( mApa) karanevAle haiM, isaliye ina sarvajJake koI cIjakI icchA nahIM rahI, aura kucha jAnanA bhI bAkI na rahA, isa kAraNa kevalI bhagavAnake dhyAna kaise ho sakatA hai ? aisA ziSyakA prazna hai // 105 // Age isa praznakA uttara kahate haiM, ki yadyapi svarUpako prApta hue haiM, to bhI kevalI dhyAna karate haiM - [ akSAtItaH ] indriyoMse rahita [bhUtaH ] hue [anakSaH] dUsareko indriya jJAnagamya na honevAle, [sarvAbAdhaviyuktaH ] samasta jJAnAvaraNAdi ghAtiyAkarmoMse rahita aura [samantasarvAkSasaukhyajJAnADhyaH ] sarvAMga paripUrNa AtmAke anaMtakha

Page #406
241 107] pravacanasAraH evaMbhUtazca sarvAbhilASajijJAsAsaMdehAsaMbhave'pyapUrvamanAkulakhalakSaNaM paramasaukhyaM dhyAyati / anAkulakhasaMgataikAgrasaMcetanamAtreNAvatiSThata iti yAvat / IdRzamavasthAnaM ca sahajajJAnAnandasvabhAvasya siddhakhasya siddhireva // 106 // . athAyameva zuddhAtmopalambhalakSaNo mokSasya mArga ityavadhArayati--- evaM jiNA jiNiMdA siddhA maggaM samuhidA samaNA / jAdA Namotthu tersi tassa ya NivvANamaggassa // 107 // NANalo samantataH sAmastyena sparzanAdisarvAkSasaukhyajJAnADhyaH / samantataH sarvAtmapradezairvA sparzanAdisarvendriyANAM saMbandhitvena ye jJAnasaukhye dve tAbhyAmADhyaH paripUrNa ityarthaH / tadyathA-ayaM bhagavAnekadezodbhavasAMsArikajJAnasukhakAraNabhUtAni sarvAtmapradezodbhavasvAbhAvikAtIndriyajJAnasukhavinAzakAni ca yAnIndriyANi nizcayaratnatrayAtmakakAraNasamayasArabalenAtikAmati vinAzayati yadA tasminneva kSaNe samastabAdhArahitaH sannatIndriyamanantamAtmotthasukhaM dhyAyatyanubhavati pariNamati / tato jJAyate kevalinAmanyacintAnirodhalakSaNaM dhyAnaM nAsti kiMtvidameva paramasukhAnubhavanaM vA dhyAnakAryabhUtAM karmanirjarAM dRSTvA dhyAnazabdenopacaryate / yatpunaH sayogikevalinastRtIyazukladhyAnamayogikevalinazcaturthazukladhyAnaM bhavatItyuktaM tadupacAreNa jJAtavyamiti sUtrAbhiprAyaH // 106 // evaM kevalI kiM dhyAyatIti praznamukhyatvena prathamagAthA / paramasukhaM dhyAyatyanubhavatIti parihAramukhyatvena dvitIyA ceti dhyAnaviSayapUrvapakSaparihAradvAreNa tRtIyasthale gAthAdvayaM gatam / athAyameva nijazuddhAtmopalabdhilakSaNamokSamArgo nAnya iti vizeSeNa samarthayati-jAdA utpannAH / kathaMbhUtAH / siddhA siddhAH siddhaparameSThino muktAtmAna ityarthaH / ke kartAraH / jiNA jinAH anagAra aura anaMtajJAna ina donoMse pUrNa aise kevalI bhagavAn [paraM] utkRSTa [saukhyaM] AtmIkasukhakA [dhyAyati citavana arthAt ekAgratAse anubhava karate haiM / bhAvArtha-yaha AtmA jisa samaya anaMtajJAna anaMtasukhake AvaraNa karanevAle ekadezI jJAna sukhake hetu indriyoMke nAzase atIMdriya dazAko prApta hotA hai, taba bAdhAoM (rukAvahahoM se rahita huA anaMtajJAna anaMtasukha sahita hotA hai, aise kevalI bhagavAnameM yadyapi kucha prApta karanekI icchA nahIM rahI, aura kucha jAnanekI bhI abhilASA nahIM rahI, tathA kucha saMzaya bhI nahIM rahA, to bhI bhagavAn ekAgratAse apane anaMta anAkula paramasukhako anubhavate haiN| isa kAraNa upacArase 'dhyAna karatA hai aisA kahate haiN| dhyAna karanekA phala yaha hai, ki pUrvameM ba~dhe hue karmoMkI nirjarA hotI hai, aura AgAmI baMdhakA paramasaMvara hotA hai, isa kAraNa kevalIbhagavAnake apane anaMtasukhakA anubhava karanese pUrva karmokI nirjarA hotI hai, AgekA saMvara hai, isaliye upacAramAtra kevalIke dhyAna haiM / isa prakAra svAbhAvika jJAnAnandasvarUpa siddhatvakI siddhi bhagavAnake hI hai // 106 // Age zuddha AtmAkI prApti hI mokSamArga hai, nizcaya karate haiM-[evaM] isa pUrvokta prakArase [mArga] samyagdarzana jJAna cAritramayI zuddhAtmapravRttirUpa mokSamArgake prati [samutthitAH] udyamI hoke prApta hue jo [jinAH] usI bhavase mokSa jAnevAle sAmAnya caramazarIrI jIva [jinendrAH] arahaMta padake prava. "

Page #407
242 kundakundaviracitaH [a0 2, gA0 107evaM jinA jinendrAH siddhA mArga samutthitAH zramaNAH / jAtA namo'stu tebhyastasmai ca nirvANamArgAya // 107 // yataH sarva eva sAmAnyacaramazarIrAstIrthakarAH acaramazarIrA mumukSavazvAmunava yathoditena zuddhA tmatattvapravRttilakSaNena vidhinA pravRttamokSasya mArgamadhigamya siddhA babhUvuH, na punaranyathApi / tato 'vadhAryate kevalamayameka eva mokSasya mArgoM na dvitIya iti / alaM ca prapaJcena / teSAM zuddhAtmatattvapravRttAnAM [siddhAnAM] tasya zuddhAtmatattvapravRttirUpasya mokSamArgasya ca pratyastamitabhAvyabhAva kavibhAgalena noAgamabhAvanamaskAro'stu / avadhArito mokSamArgaH kRtyamanuSThIyate // 107 / athopasaMpadye sAmyamiti pUrvapatijJAM nirvahan mokSamArgabhUtAM svayamapi zuddhAtmapravRttimAsUtrayati tamhA taha jANittA appANaM jANagaM sabhAveNa / parivajAmi mamati uvaDhido Nimmamattammi // 108 // kevalinaH / jiNiMdA na kevalaM jinA jinendrAzca tIrthakaraparamadevAH / kathaMbhUtAH santaH ete siddhA jAtAH maggaM samuTThidA nijaparamAtmatattvAnubhUtilakSaNamArga mokSamArga samutthitA AzritAH / kena / evaM pUrvaM bahudha vyAkhyAtakrameNa / na kevalaM jinA jinendrA anena mArgeNa siddhA jAtAH samaNA sukhaduHkhAdisamatA bhAvanApariNatAtmatattvalakSaNAH zeSA acaramadehazramaNAzca / acaramadehAnAM kathaM siddhatvamiti cet / "tavasiddhe Nayasiddhe saMjamasiddhe carittasiddhe ya / NANammi daMsaNammi ya siddhe sirasA NamaMsAmi // " iti gAthAkathita krameNaikadezena Namotthu tesiM namo'stu tebhyaH / anantajJAnAdisiddhaguNasmaraNarUpo bhAvanamaskAro'rU tassa ya NivANamaggassa tasmai nirvikArasvasaMvittilakSaNanizcayaratnatrayAtmakanirvANamArgAya ca / tato'va dhAryate ayameva mokSamArgo nAnya iti // 107 // atha 'uvasaMpayAmi sammaM jatto NivvANasaMpattI' ityAdi pUrvapratijJA nirvAhayan svayamapi mokSamArgaH pariNati svIkaroti pratipAdayati-tamhA yasmAtpUrvoktazuddhAtmopalambhalakSaNamokSamArgeNa jinA jinendrA zramaNAzca siddhA jAtAstasmAdahamapi taha tathaiva tenaiva prakAreNa jANittA jJAtvA / kam / appANaM nijadhAraka tIrthaMkara aura [zramaNAH] eka do paryAya dhAraNakara mokSa jAnevAle aise mokSAbhilASI muni haiM, ve [siddhAH] mokSameM siddha avasthAko [jAtAH] prApta hue haiM, [tebhyaH] una sabako [ca] tatha [tasmai nirvANamArgAya] zuddhAtmAkI pravRttimayI anubhavarUpa mokSamArgako [namaH astu] dravya bhAvarUpa namaskAra hove / bhAvArtha-jo tIrthakara vA sAmAnyakevalI athavA anya muni mokSako gaye haiM, ye kevala zuddha AtmAko pravRttirUpa mokSamArgako pAkara hI mukta hue haiM / zuddhAtmAke anubhava vina dUsarA koI mokSamArga nahIM hai, yahI advitIya mArga hai / aba bahuta vistAra kahA~taka kiyA jAve, sArAMza itanA hai, ki jo zuddhAtmatattvameM pravartamAna haiM, aise siddha parameSThiyoMko aura jo zuddhAtmatattvakI pravRttimarya anubhavarUpa mokSamArga hai, usako dravya bhAvarUpa namaskAra hove // 107 // Age AcAryane jo pUrva pratijJA kI thI, ki maiM samatAbhAvoMko avalaMbatA hU~, aba usIkA nirvAha ( pAlana ) karate hue mokSa

Page #408
243 108] pravacanasAraH tasmAttathA jJAkhAtmAnaM jJAyakaM svabhAvena / parivarjayAmi mamatAmupasthito nirmamakhe // 108 // - ahameSa mokSAdhikArI jJAyakasvabhAvAtmatattvaparijJAnapurassaramamavanirmamabahAnopAdAnavidhAnena kRtvAntarasyAbhAvAtsarvArambheNa zuddhAtmani pravartate / tathAhi-ahaM hi tAvat jJAyaka eva svabhAvena, kevalajJAyakasya ca sato mama vizvenApi sahajajJeyajJAyakalakSaNa eva saMbandhaH na punaranye svasvAmilakSaNAdayaH sNbndhaaH| tato mama na kacanApi mamalaM sarvatra nirmamakhameva / athaikasya jJAyakabhAvasya samastajJeyabhAvasvabhAvakhAtmotkIrNa likhitanikhAtakIlitamajjitasamAvartitapratibimbitavattatra kramapravRttAnantabhUtabhavadbhAvivicitraparyAyamAgbhAramagAdhasvabhAvaM gambhIra paramAtmAnam / kiMviziSTam / jANagaM jJAyakaM kevalajJAnAdyanantaguNasvabhAvam / kena kRtvA jJAtvA / sabhAveNa samastarAgAdivibhAvarahitazuddhabuddhaikasvabhAvena / pazcAt kiM karomi / parivajjAmi pari samantAdvarjayAmi / kAm / mamattiM samastacetanAcetanamizraparadravyasaMbandhinI mamatAm / kathaMbhUtaH san / uvadvido upasthitaH pariNataH / ka / Nimmamattammi samastaparadravyamamakArAhaMkArarahitatvena nirmamatvalakSaNe paramasAmyAbhidhAne vItarAgacAritre tatpariNatanijazudrAtmasvabhAve vaa| tathAhi-ahaM tAvatkevalajJAnadarzanasvabhAvatvena jJAyakaikaTotkIrNasvabhAvaH / tathAbhUtasya sato mama nu kevalaM svasvAmyAdayaH praradravyasaMbandhA na santi / nizcayena jeyajJAyakasaMbandho nAsti / tataH kAraNAtsamastaparadravyamamatvarahito bhUtvA paramasAmyalakSaNe nijazuddhAtmani mArgarUpa zuddha AtmAkI pravRtti dikhalAte haiM-[tasmAt ] isa kAraNase arthAt jo mukta hue haiM, ve zuddhAtmAke zraddhAna, jJAna, AcaraNase hue haiM, isa kAraNase [tathA] usI prakAra arthAt jaise tIrthaMkarAdikoMne svarUpa jAnake zuddhAtmAkA anubhava kiyA hai, usI taraha maiM bhI [svabhAvena] apane AtmIka bhAvase [jJAyakaM] sakala jJeyapadArthoMko jAnanevAle [AtmAnaM] AtmAko [jJAtvA] samasta paradravyase bhinna jAnakara [mamatAM] para vastumeM mamatvabuddhiko [parivarjayAmi] saba tarahase chor3atA hU~, aura [nirmamatve] svarUpameM nizcala hoke vItarAga bhAvameM [upasthitaH] sthita hotA huuN| bhAvArthajo puruSa mokSakA icchuka hai, vaha jJAnasvarUpa AtmAkA jAnanevAlA hotA hai, isake bAda mamatA bhAvakA tyAgI hoke vItarAgabhAvoMkA AcaraNa karatA hai, tathA anya saba kArya mithyA bhramarUpa samajhakara saba 'prakArake udyamavAlA hoke zuddhAtmAmeM pravartatA hai / usa pravRttikI rIti isa taraha hai-maiM nijasvabhAvase jJAyaka (jAnanevAlA) hU~, isa kAraNa samasta paravastuoMke sAtha merA jJeyajJAyaka sambaMdha hai, lekina ve padArtha mere haiM, maiM unakA svAmI hU~, aisA merA sambaMdha nahIM hai / isaliye mere kisI paravastumeM mamatvabhAva nahIM hai, sabameM mamatAbhAva rahita hU~, aura jo maiM eka svabhAva hU~, so merA samasta jJeyapadArthoMkA jAnanA svabhAva hai, Isa kAraNa ve jJeya mujhameM aise mAlUma hote haiM, ki mAnoM pratimAkI taraha gar3ha diye haiM, vA likhe haiM, yA meremeM samA gaye (mila gaye) haiM, yA kIlita haiM, yA DUba gaye haiM, vA palaTa rahe haiM, athavA pratibiMbita haiM, isa taraha mere jJeyajJAyaka saMbaMdha hai, anya koI bhI saMbaMdha nahIM hai| isaliye aba maiM mohako

Page #409
244 kundakundaviracitaH [a0 2, gA0 108samastamapi dravyajAtamekakSaNa eva pratyakSayantaM jJeyajJAyakalakSaNasaMbandhasyAnivAryakhenAzakyavivecanakhAdupAttavaizvarUpyamapi sahajAnantazaktijJAyakasvabhAvenaikyarUpyamanujjhantamAsaMsAramanayaiva sthityA sthitaM mohenAnyathAdhyavasyamAnaM zuddhAtmAnameSa mohamutkhAya yathAsthitamevAtiniHpakampaH saMpratipadye / svayameva bhavatu cAsyaivaM darzanavizuddhimUlayA samyagjJAnopayuktatayAtyantamavyAbAdharatakhAtsAdhorapi sAkSAtsiddhabhUtasya svAtmanastathAbhUtAnAM paramAtmanAM ca nityameva tadekaparAyaNavalakSaNo bhAvanamaskAraH // 108 // jainaM jJAnaM jJeyatattvapraNeta sphItaM zabdabrahma samyagvigAya / saMzuddhAtmadravyamAtraikavRttyA nityaM yuktaiH sthIyate'smAbhirevam // tiSThAmIti / kiMca 'uvasaMpayAmi samma' ityAdisvakIyapratijJAM nirvAhayansvayamapi mokSamArgapariNati svIkarotyevaM yaduktaM gAthApAtanikA prArambhe tena kimuktaM bhavati-ye tAM pratijJAM gRhItvA siddhiM gatAstaireva sA pratijJA vastuvRttyA samAptiM nItA / kundakundAcAryadevaH punanidarzanAdhikAradvayarUpagranthasamAptirUpeNa samApti nItA / zivakumAramahArAjena tu tadgranthazravaNena ca / kasmAditi cet / ye mokSaM gatAsteSAM sA pratijJA paripUrNA jaataa| na caiteSAM kasmAt / caramadehatvAbhAvAditi // 108 // evaM jJAnadarzanAdhikArasamAptirUpeNa caturthasthale gAthAdvayaM gatam / evaM nijazuddhAtmabhAvanArUpamokSamArgeNa ye siddhiM gatA ye ca tadArAdhakAsteSAM darzanAdhikArApekSayAvasAnamaGgalArtha granthApekSayA madhyamaGgalArthaM ca tatpadAbhilASI bhUtvA namaskAraM karoti dasaNasaMsuddhANaM sammaNNANovajogajuttANaM / avvAbAdharadANaM Namo Namo siddhasAhUNaM // *5 // ___ Namo Namo namo namaH punaH punarnamaskaromIti bhaktiprakarSaM darzayati / kebhyaH / siddhasAhUNaM siddhadUra kara apane yathAsthita (jaisA thA vaisA ) svarUpako nizcala hokara, Apase hI aMgIkAra karatA huuN| mere svarUpameM trikAlasambaMdhI aneka prakAra ati gaMbhIra saba hI dravya-paryAya eka hI samayameM pratyakSa haiM, aura merA yaha svarUpa jJeyajJAyaka sambaMdhase yadyapi samasta lokake svarUpa huA hai, to bhI svAbhAvika anaMta jJAyakazaktise apane eka svarUpako nahIM chor3atA, aura yaha merA svarUpa anAdi kAlase isI prakArakA thA, paraMtu mohake vazIbhUta hoke anyakA anya (dUsarA ) jAnA, isI kAraNa maiM ajJAnI huaa| aba maiMne jaisekA taisA (yathArtha ) jAna liyA, isa kAraNa apramAdI hoke svarUpako svIkAra karatA hU~, aura samyagdarzana samyagjJAnase akhaNDita sukhameM tiSThe hue sAkSAt siddhasvarUpa bhagavAn apanI jo AtmA hai, usako hamArA bhAvanamaskAra hove / tathA jo anya jIva usa paramAtmabhAvako prApta hue haiM, unako bhI hamArA bahuta bhaktise bhAvanamaskAra hove // 108 //

Page #410
pravacanasAraH jJeya kurvanaJjasAsImavizva jJAnIkurvan jJeyamAkrAntabhedam / AtmIkurvan jJAnamAtmanyabhAsi sphUrjityAtmA brahma saMpadya sadyaH // dravyAnusAri caraNaM caraNAnusAri dravyaM mitho dvayamidaM nanu savyapekSam tasmAnmumukSuradhirohatu mokSamArga dravyaM pratItya yadi vA caraNaM pratItya || iti tadIpikAyAM pravacanasAravRttau zrImadamRtacandrasUriviracitAyAM jJeyatattvaprajJApano nAma dvitIyaH zrutaskandhaH samAptaH / / 2 / sAdhubhyaH / punarapi kathaMbhUtebhyaH / siddhazabdavAcyasvAtmopalabdhilakSaNArhatsiddhebhyaH sAdhuzabdavAcya mokSasAdhakAcAryopAdhyAyasAdhubhyaH / punarapi kathaMbhUtebhyaH / daMsaNasaMsuddhANaM mUDhatrayAdipaJcaviMzatimalarahitasamyagdarzanasaMzuddhebhyaH / punarapi kathaMbhUtebhyaH / sammaNNANovajogajuttANaM saMzayAdirahitaM samyagjJAnaM tasyopayogaH samyagjJAnopayogaH, yogo nirvikalpasamAdhirvItarAga cAritramityarthaH tAbhyAM yuktAH samyagjJAnopayogayuktAstebhyaH / punazca kiMrUpebhyaH / avtrAvAdharadANaM samyagjJAnAdibhAvanotpannAvyAbAdhAnantasukharatebhyazca // 5 // iti namaskAragAthAsahitasthalacatuSTayena caturthavizeSAntarAdhikAraH samAptaH / evaM 'asthittaNicchidasma hi' ityAdyekAdazagAthAparyantaM zubhAzubhazuddhopayogatraya mukhyatvena prathamo vizeSAntarAdhikArastadanantaraM 'apadeso paramANU padesametto ya' ityAdigAthAnavakaparyantaM pudgalAnAM parasparabandhamukhyatvena dvitIyo vizeSAntarAdhikArastataH paraM 'arasamarUvaM' ityAdi ekonaviMzatigAthAparyantaM jIvasya pudgalakarmaNA saha bandhamukhyatvena tRtIyo vizeSAntarAdhikArastatazca 'Na cayadi jo du mamatti' ityAdi dvAdazagAthAparyantaM vizeSabhedabhAvanAcUlikAvyAkhyAnarUpazcaturtho cAritravizeSAntarAdhikAra ityekAdhikapaJcAzadgAthAbhirvizeSAntarAdhikAracatuSTayena vizeSabhedabhAvanAbhidhAnazcaturtho'ntarAdhikAraH samAptaH / 245 iti zrIjayasenAcAryakRtAyAM tAtparyavRttau ' tamhA daMsaNamAI' ityAdi paJcatriMzadgAthAparyantaM sAmAnyajJeyavyAkhyAnaM tadanantaraM 'davvaM jIvaM' ityAdyekonaviMzatigAthAparyantaM jIvapudgaladharmAdibhedena vizeSajJeyavyAkhyAnaM tatazca 'sapadesehi samaggo' ityAdi gAthASTakaparyantaM sAmAnya bhedabhAvanA tataH paraM 'atthittaNicchidassa hi' ityAdyekAdhikapaJcAzadgAthAparyantaM vizeSabhedabhAvanA cetyantarAdhikAracatuSTayena trayodazAdhikazatagAthAbhiH samyagdarzanAdhikAranAmA jJeyAdhikArAparasaMjJo dvitIyo mahAdhikAraH samAptaH // 2 // iti zrIpAMDe hemarAjakRta zrIpravacanasAra siddhAMtakI bAlAvabodhabhASATIkAmeM jJeyatattvakA adhikAra pUrNa huA // 2 //

Page #411
[a0 3, gA0 1 kundakundaviracitaH cAritrAdhikAraH // 3 // atha pareSAM caraNAnuyogasUcikA cUlikA / tatra dravyasya siddhau caraNasya siddhiH dravyasya siddhicaraNasya siddhau / buddhaveti karmAviratAH pare'pi dravyAviruddhaM caraNaM carantu // iti caraNAcaraNe parAn prayojayati-'esa surAsura' ityAdi 'sese' ityAdi 'te te' ityaadi| ___ evaM paNamiya siddhe jiNavaravasahe puNo puNo smnne|| paDivajadu sAmaNNaM jadi icchadi dukkhaparimokkhaM // 1 // kArya pratyatraiva granthaH samApta iti jJAtavyam / kasmAditi cet / 'uvasaMpayAmi samma' iti prtijnyaasmaateH| ataHparaM yathAkrameNa saptAdhikanavatigAthApayantaM cUlikArUpega cAritrAdhikArakhyAkhyAnaM prArabhyate / tatra tAvadutsargarUpega cAritrasya saMkSepavyAkhyAnam / tadanantaramapavAdarUpeNa tasyaiva cAritrasya vistavyAkhyAnam / tatazca zrAmaNyAparanAmamokSamArgavyAkhyAnam / tadanantaraM zubhopayogavyAkhyAnamityantarAdhikAracatuSTayaM bhavati / tatrApi prathamAntarAdhikAre paJcasthalAni 'evaM paNamiya siddhe' ityAdi gAthAsaptakena dIkSAbhimukhapuruSasya dIkSAvidhAnakathanamukhyatayA prathamasthalam / ataHparaM 'badasamididiya' ityAdimUlaguNakathanarUpeNa dvitIyasthale gaathaadvym| tadanantaraM guruvyavasthAjJApanAthe 'liMgaggahaNe' ityAdi ekA gaathaa| tathaiva prAyazcittakathanamukhyatayA 'payadamhi' ityAdi gAthAdvayamiti samudAyena tRtIyasthale gAthAtrayam / athAdhArAdizAstrakathitakrameNa tapodhanasya saMkSepasamAcArakathanArtha 'adhivAse va' ityAdi caturthasthale gAthAtrayam / tadanantaraM bhAvahiMsAdravyahiMsAparihArArtha 'apayattAdo cariyA' ityAdipaJcamasthale sUtraSaTkamityekaviMzatigAthAbhiH sthalapaJcakena prathamAntarAdhikAre samudAyapAtanikA / tadyathA-athAsannabhavyajIvAMzcAritre prerayati-paDivajadu pratipadyatAM svIkarotu / isake bAda cAritrakA adhikAra prAraMbha karate haiM--jo jIva mokSAbhilASI haiM, ve dravyake svarUpako bhI yathArtha jAnate haiM, aura cAritrake svarUpako bhI yathArtha jAnate haiM, kyoMki -dravyake jJAnake anusAra cAritra hotA hai, aura cAritrake anusAra dravyajJAna hotA hai / isa kAraNa ye donoM ekatra rahate haiM / ina donoMmeM jo eka na hove, to mokSamArga bhI na ho, isaliye ina donoMkA jAnanA yogya hai| isI kAraNa cAritrakA svarUpa kahate haiM / Age cAritrake AcaraNameM anya jIvoMko yukta karate haiM / jo dravyakA jJAna hove, to cAritrake AcaraNakI acchI taraha siddhi hove, aura jo cAritra ho, to dravyakA jJAna saphala hove / ina donoMkI paraspara siddhi hai / isa kAraNa jo jIva kriyAmeM pravRtta hote haiM, ve Atmadravyake jAnanese avirodhI kriyAkA AcaraNa karo, ahaMbuddhi rahita nirabhilASI hoke Acaro / isI liye AcArya anya jIvoMke hitake nimitta yatyAcAra kahate haiN| pUrva hI graMthAraMbhake AdimeM "esa surAsura" ityAdi

Page #412
1] pravacanasAraH evaM praNamya siddhAn jinavaravRSabhAn punaH punaH zramaNAn / pratipadyatAM zrAmaNyaM yadIcchati duHkhaparimokSam // 1 // yathA mamAtmanA duHkhamokSArthinA, 'kiccA arihaMtANaM' iti 'tesiM' iti arhatsiddhAcAryopAdhyAyasAdhUnAM praNativandanAtmaka namaskArapuraHsaraM vizuddhadarzanajJAnapradhAnaM sAmyanAma zrAmaNyamavAntaragranthasaMdarbhobhayasaMbhAvita sausthityaM svayaM pratipannaM pareSAmAtmApi yadi duHkhamokSArthI tathA tatpratipadyatAM yathAnubhUtasya tatpratipattirvatmanaH praNetAro vayamime tiSThAma iti // 1 // atha zramaNo bhavitumicchan pUrva kiM kiM karotItyupadizati 247 1 kim / sAmaNNaM zrAmaNyaM cAritram | yadi kiMm / icchadi jadi dukkhaparimokkhaM yadi ca duHkhaparimokSamicchati / sa kaH kartA / pareSAmAtmA / kathaM pratipadyatAm evaM evaM pUrvoktaprakAreNa 'esa surAsuramaNusiMda' ityAdigAthApaJcakena paJcaparameSThinamaskAraM kRtvA mamAtmanA duHkhamokSArthinAnyaiH pUrvoktabhavyairvA yathA taccAritraM pratipannaM tathA pratipadyatAm / kiM kRtvA pUrvam / paNamiya praNamya / kAn / siddhe aJjanapAdukAdisiddhivilakSaNasvAtmopalabdhisiddhisametasiddhAn / jiNavaravasahe sAsAdanAdikSINakaSAyAntA ekadezajanA ucyante zeSAzvAnagArakevalino jinavarA bhaNyante / tIrthakara paramadevAzca jinavaravRSabhA iti tAn jinavaravRSabhAn / na kevalaM tAn praNamya puNo puNo samaNe ciccamatkAramAtranijAtmasamyakzraddhAnajJAnAnuSThAnarUpanizcayaratnatrayAcaraNapratipAdana sAdhakatvodyatAn zramaNazabdavAcyAnAcAryopAdhyAya sAdhUMzca punaH punaH pragamyeti / kiMca pUrvaM granthaprArambhakAle zAmyamAzrayAmIti zivakumAramahArAjanAmA pratijJAM karotIti bhaNitam / idAnIM tu mahAtmanA cAritraM pratipannamiti pUrvAparavirodhaH / parihAramAha-granthaprArambhAtpUrvameva dIkSA gRhItA tiSThati paraM kiMtu granthakaraNavyAjena kApyAtmAnaM bhAvanApariNataM darzayati / kApi zivakumAra - mahArAjaM kApyanyaM bhavyajIvaM vA / tena kAraNenAtra granthe puruSaniyamo nAsti kAlaniyamo nAstItyabhiprAyaH // 1 // atha zramaNo bhavannicchanpUrvaM kSamitavyaM karoti - 'uvadvido hodi so samaNo' ityagre SaSThagAthAya gAthAoMse paMcaparameSThiyoMko namaskAra kiyA thA, unhIM gAthAoMse isa yatyAcAra ke AraMbha meM bhI AcArya namaskAra karate haiM / aba phira AcArya namaskArapUrvaka dayAlu hoke kahate haiM - [ evaM ] isa prakAra "esa surAsura" ityAdi gAthAoMkara [ jinavaravRSabhAn] jinavaroM meM zreSTha aise arahaMtoMko [ siddhAn ] siddhoMko [ punaH punaH ] aneka bAra [ zramaNAn ] muniyoM ko [ praNamya ] namaskAra karake 'bhavya - jIvoM ko cAritrameM preraNA karanekA upadeza karate haiM, ki he bhavyajovo ! jaise duHkhakA nAza karaneke liye merI AtmAne paMca-parameSThiyoMko vaMdanA ( namaskAra ) pUrvaka nirmala jJAna darzanarUpa samatAbhAva nAmavAlA yatimArga aMgIkAra kiyA hai, usI prakAra' [ yadi ] jo tumhArA AtmA bhI [ duHkhaparimokSaM ] duHkhase mukta honekI [icchati ] abhilASA karatA hai, to [ zrAmaNyaM ] yatidharmako [ pratipadyatAM ] prApta hove / bhAvArtha -- jaisA hamane vaha sAmyabhAvarUpa mokSakAmArgabhUta cAritra anubhava kiyA hai, vaisA hI tumako bhI kahate haiM, ki tuma bhI munimArgakA AcaraNa karo // 1 // Age jo muni honA cAhatA hai,

Page #413
218 kundakundaviracitaH [a0 3, gA0 2Apiccha baMdhuvaggaM vimocido gurukalattaputtehiM / Asija NANadaMsaNacarittatavavIriyAyAraM // 2 // ApRcchaya bandhuvarga vimocito gurukltrputraiH| AsAdya jJAnadarzanacAritratapovIryAcAram // 2 // yo hi nAma zramaNo bhavitumicchati sa pUrvameva bandhuvargamApRcchate, gurukalatraputrebhya AtmAnaM vimocayati, jJAnadarzanacAritratapovIryAcAramAsIdati / tathAhi-evaM bandhuvargamApRcchate, aho idaMjanazarIrabandhuvargavartina AtmAnaH asya janasya AtmA na kiMcanApi yuSmAkaM bhavatIti nizcayena yUyaM jAnIta tata ApRSTA yUyaM, ayamAtmA adyodbhinnajJAnajyotiH AtmAnamevAtmano'nAdivandhumupasarpati / aho idaMjanazarIrajanakasyAtman , aho idaMjanazarIrajananyA Atman , asya janasyAtmAna na yuvAbhyAM janito bhavatIti nizcayena yuvAM jAnItaM tata imamAtmAnaM yuvAM vimuyadvayAkhyAnaM tiSThati tanmanasi dhRtvA pUrvaM kiM kRtvA zramaNo bhaviSyatIti vyAkhyAti-Apiccha ApRcchya pRSTvA / kam / baMdhuvaggaM gotram / tataH kathaMbhUto bhavati / vimocido vimocitastyakto bhavati / kaiH kartRbhUtaiH / gurukalattaputtehiM pitRmAtRkalatraputraiH / punarapi kiM kRtvA zramaNo bhaviSyati / Asija AsAdya Azritya / kam / NANadaMsaNacarittatakvIriyAyAraM jJAnadarzanacAritratapovIryAcAramiti / atha vistaraH-aho bandhuvargapitRmAtRkalatraputrAH, ayaM madIyAtmA sAMpratamudbhinnaparamavivekajyotissan svakIyacidAnandaikasvabhAvaM paramAtmAnameva nizcayanayenAnAdibandhuvargaM pitaraM mAtaraM kalatraM putraM cAzrayati tena kAraNena mAM vaha pahale kyA kyA kare, usakI paripATIko kahate haiM-[baMdhuvarga] apane kuTuMbasamUhako [Apacchaya] pUMchakara [gurukalatraputraiH] mA bApa strIjana aura putra inase [vimocitaH] mukta huA [jJAnadarzanacAritratapovIryAcAraM] ATha prakArakA jJAnAcAra, ATha tarahakA darzanAcAra, teraha prakArakA cAritrAcAra, bArahaprakAra tapAcAra aura Atmazaktiko prApta karanevAlA aisA vIryAcAra, isa taraha pA~ca AcAroMko [AsAdya svIkAra karake virakta hotA hai| bhAvArtha-jo jIva muni honA cAhatA hai, vaha pahale hI apane kuTumbake logoMse pUchakara apaneko chur3Ave / chur3AnekI rIti isa tarahase hai--bho isa janake zarIrake tuma bhAI baMdhuo, isa janakA ( merA) AtmA tumhArA nahIM hai, aisA tuma nizcayakara samajho / isaliye tumase pU~chatA hU~, ki yaha merI AtmAmeM jJAna-jyoti pragaTa huI hai, isa kAraNa apanA AtmasvarUpa hI anAdi bhAI baMdhuko prApta hotA / aho isa janake zarIrake tuma mAtA pitAo, isa janakA AtmA tumane utpanna nahIM kiyA, yaha tuma nizcayase samajho, isaliye tuma isa mere mAtmAke viSayameM mamatA bhAva chodd'o| yaha AtmA jJAna-jyotikara pragaTa huA hai, so apane AtmasvarUpa hI mAtA pitAko prApta hotA hai / he isa janake zarIrakA mana haranevAlI strI, tU isa janake AtmAko nahIM ramaNa karAtI, (prasanna karatI) yaha nizcayase jAna / isa kAraNa isa AtmAse mamatva bhAva chor3a de| yaha AtmA jJAna-jyotikara pragaTa huA hai, isaliye apanI anubhUtirUpa strIke sAtha ramaNa-svabhAvI

Page #414
2 ] 249 " zvatam, ayamAtmA adyodbhinnajJAnajyotiH AtmAnamevAtmano'nAdijanakamupasarpati / aho idaMjanazarIraramaNyA Atmana, asya janasyAtmAnaM na tvaM ramayasIti nizvayena tvaM jAnIhi tata imamAtmAnaM vimuJca, ayamAtmA adyodbhinnajJAnajyotiH svAnubhUtimevAtmano'nAdiramaNImupasarpati / aho idaMjanazarIra putrasyAtman asya janasyAtmano na tvaM janyo bhavasIti nizcayena khaM jAnIhi tata imamAtmAnaM vimuJca, ayamAtmA adyonijJAnajyotiH AtmAnamevAtmano'nAdijanyamupasarpati / evaM gurukalatraputrebhya AtmAnaM vimocayati / tathA aho kAlavinayopadhAnabahumAnAnihnavArthavyaJjanatadubhayasaMpannalakSaNajJAnAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi tvAM tAvadAsIdAmi yAvaccatprasAdAt zuddhamAtmAnamupalabhe / aho niHzaGkitatvaniHkAGkSitatvanirvicikitsatvanirmUDhadRSTitvopabRMhaNasthitikaraNavAtsalyaprabhAvanAlakSaNadarzanAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi tvAM tAvadAsIdAmi yAvat tvatprasAdAt zuddhamAtmAnamuJcata yUyamiti kSamitavyaM karoti / tatazca kiM karoti paramacaitanyamAtranijAtmatattva sarvaprakAropAdeyaruciparicchittinizvalAnubhUti samasta paradravyecchAnivRttilakSaNatapazcaraNasvazaktyanavagUhanavIryAcArarUpaM nizcayapazcAcAramAcArAdicaraNagranthakathitatatsAdhakavyavahArapaJcAcAraM cAzrayatItyarthaH / atra yagotrAdibhiH saha kSamitavyavyAkhyAnaM kRtaM tadatrAtiprasaMgAniSedhArtham / tatra niyamo nAsti / kathamiti cet / pUrvakAle pracureNa bharatasagararAma - hai / he janake zarIrakA putra; tU isa janake AtmAse nahIM utpanna huA, yaha nizvayase samajha / isa kAraNa isameM mamatA bhAva chor3a, yaha AtmA jJAna jyotikara pragaTa huA hai, isaliye apane AtmAkA yaha AtmA hI anAdi putra hai, aura vaha usako prApta hotA hai / isa prakAra mAtA, pitA, strI, putrAdi, kuTumbase apanA pIchA chur3Ave / athavA jo koI jIva muni honA cAhatA hai, vaha to saba taraha kuTumbase viraktahI hai, usako kuTumbase pU~cha kA kucha kArya hI nahIM rahA, paraMtu yadi kuTumbase virakta hove, aura jaba kucha kahanA par3e, taba vairAgyake kAraNa kuTumbake samajhAneko isa taraha ke vacana nikalate haiM / yahA~para aisA nahIM samajhanA, ki jo virakta hove, to kuTumbako rAjI karake hI hove / kuTumba yadi kisI taraha rAjI na hove, taba kuTumbake bharose rahanese virakta kabhI ho hI nahIM sktaa| isa kAraNa kuTumbake pU~chanekA niyama nahIM hai| jo kabhI kisI jIvako muni-dazA dhAraNake samaya kucha kahanA hI hove, to pUrvokta prakAra upadezarUpa vacana nikalate haiM / usa taraha vairAgyarUpa vacanoMko sunakara jo nikaTa-saMsArI jIva kuTumbameM hoM, ve bhI virakta hosakate haiM / tathA isake bAda samyagdRSTI jIva apane svarUpako dekhatA hai, jAnatA hai, anubhava karatA hai, anya samasta hI vyavahAra bhAvoM se apaneko bhinna mAnatA hai, aura parabhAvarUpa sabhI zubhAzubha kriyAoMko heyarUpa jAnatA hai, aMgIkAra nahIM karatA / lekina vahI samyagdRSTI jIva pUrva ba~dhe hue karmoM ke udayase aneka prakArake vibhAva (vikAra) bhAvasvarUpa pariNamatA hai, to bhI una bhAvoMse virakta hai, vaha yaha jAnatA hai, kiM jabataka isa azuddha pariNatikI sthiti hai, tabataka yaha avazya hotI hai, isa kAraNa AkulatArUpa bhAva ko bhI nahIM prApta hotA / yaha samyagdRSTI jIva to sakala dravya bhAvarUpa vibhAvabhAvoMkA tabhI tyAga pasa 32 pravacanasAraH

Page #415
250 kundakundaviracitaH [a0 3, gA0 2mupalabhe / aho mokSamArgapravRttikAraNapazcamahAvratopetakAyabAmanoguptIryAbhASeSaNAdAnanikSepaNapratiSThApanasamitilakSaNacAritrAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi khAM tAvadAsIdAmi yAvatvatprasAdAt zuddhamAtmAnamupalabhe / aho anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezaprAyazcittavinayavayAttyasvAdhyAyadhyAnavyutsargalakSaNatapaAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi khAM tAvadAsIdAmi yAvatvatmasAdAt shuddhmaatmaanmuplbhe| aho samastetarAcArapravartakasvazaktyanigRhanalakSaNavIryAcAra, na pANDavAdayo rAjAna eva jinadIkSAM gRhNanti, tatparivAramadhye yadA ko'pi mithyAdRSTirbhavati tadA dharmasyopasarga karotIti / yadi punaH ko'pi manyate gotrasaMmataM kRtvA pazcAttapazcaraNaM karomi tasya pracureNa tapazcaraNameva nAsti kathamapi tapazcaraNe gRhIte'pi yadi gotrAdimamatvaM karoti tadA tapodhana eva na bhavati / tathAcoktam- "jo sakalaNayararajaM puvvaM caiUNa kuNai ya mamattiM / so Navari liMgadhArI saMjamasAreNa karacukA, jaba isake svapara vivekarUpa bhedavijJAna pragaTa huA thA, aura tabhI TaMkotkIrNa nijabhAva bhI aMgIkAra kiye / isaliye samyagdRSTIko na to kucha tyAganeko rahA hai aura na kucha svIkAra karaneko hI hai| paraMtu vahI samyagdRSTi jIva cAritramohake udayase zubha bhAvorUpa pariNamana karatA hai, usa pariNamanakI apekSA tyAgatA hai, aura aMgIkAra karatA hai / yahI kathana dikhalAte hai-prathama hI guNasthAnoMkI paripATIke kramase azubha pariNatikI hAni hotI hai, usake bAda dhIre dhIre zubha pariNati bhI chUTatI jAtI hai| isa kAraNa pahale to vaha gRhavAsa kuTumbakA tyAgI hotA hai, pIche zubha rAgake udayase vyavahAra ratnatrayarUpa paMcAcAroMko aMgIkAra karatA hai / yadyapi jJAnabhAvase samasta hI zubhAzubha kriyAoMkA tyAgI hai, paraMtu zubha rAgake udayase hI paMcAcAroko grahaNa karatA hai| usakI rIti batalAte haiM-he kAla, vinaya, upadhAna, bahumAna, anihnava, artha, vyaMjana, tadubhayarUpa ATha prakAra jJAnAcAra; maiM tujhako jAnatA hU~, ki tU zuddhAtma svarUpakA nizcaya karake svabhAva nahIM hai, to bhI maiM tabataka aMgIkAra karatA hU~, jabataka ki tere prasAdase zuddhAtmAko prApta ho jAU~ / aho niHzaMkitatva, niHkAMkSitatva, nirvicikitsatva, nirmUDhadRSTitva, upabaMhaNa, sthitikaraNa, vAtsalya, prabhAvanAsvarUpa, darzanAcAra; tU zuddhAtmAkA svarUpa nahIM hai, aisA maiM nizcayase jAnatA hU~, to bhI tujhako tabataka svIkAra karatA hU~, jabataka tere prasAdase zuddha AtmAko prApta ho jAU~ / aho mokSamArgakI pravRttike kAraNa paMca mahAvrata, tIna gupti, pA~ca samitirUpa teraha prakAra cAritrAcAra; maiM jAnatA hU~, ki nizcayase tU zuddhAtmAkA svarUpa nahIM hai, tathApi tabataka aMgIkAra karatA hU~, jabataka ki tere prasAdase zuddhAtmAko prApta hoU~ / aho anazana, avamaudarya, vRttiparisaMkhyAna, rasaparityAga, viviktazayyAsana, kAyakleza, prAyazcitta, vinaya, vaiyAvRtya, svAdhyAya, dhyAna, vyutsargasvarUpa bAraha prakAra tapaAcAra; maiM nizcayase jAnatA hU~, ki tU zuddhAtmAkA svabhAva nahIM hai, paraMtu to bhI tujhako tabataka svIkAra karatA hU~, jabataka tere prasAdase zuddhasvarUpako prApta hojAU~ / aho samasta AcArakI pravRttike bar3hAnemeM svazaktike pragaTa karanevAle vIryAcAra; maiM nizcayase jAnatA , ki tU zuddhAtmAkA svarUpa nahIM hai,

Page #416
pravacanasAraH 251 zuddhasyAtmanasvamasIti nizcayena jAnAmi tathApi khAM tAvadAsIdAmi yAvatvatmasAdAt zuddhamAtmAnamupalabhe / evaM jJAnadarzanacAritratapovIryAcAramAsIdati ca // 2 // athAtaH kIdRzo bhavatItyupadizati samaNaM gaNiM guNaDDhe kularUvavayovisihamiTTadaraM / samaNehi taM pi paNado paDiccha meM cedi aNugahido // 3 // zramaNaM gaNinaM guNADhayaM kularUpavayoviziSTamiSTataram / zramaNaistamapi praNataH pratIccha mAM cetynugRhiitH||3|| tato hi zrAmaNyArthI praNato'nugRhItazca bhavati / tathAhi-AcaritAcAritasamastaviratipravRttisamAnAtmarUpazrAmaNyatvAt zramaNam , evaMvidhazrAmaNyAcaraNAcAraNapravINakhAt guNADhayaM, NissAro" // 2 // atha jinadIkSArthI bhavyo jainAcAryamAzrayati-samaNaM nindAprazaMsAdisamacittatvena pUrvasUtroditanizcayavyavahArapazcAcArasya caraNAbharaNapravIgatvAt zramaNam / guNaDDaM caturazItilakSaguNASTAdazasahasrazIlasahakArikAra gottamanijazuddhAtmAnubhUtiguNenADhacaM bhRtaM paripUrNatvAd guNADhyam / kularUvavayovisiTTha lokaduguMchArahitatvena jinadIkSAyogyaM kulaM bhaNyate / antaraGgazuddhAtmAnubhUtirUpakaM nirgranthanirvikAra rUpamucyate / zuddhAtmasaMvittivinAzakArivRddhabAlayauvanodekajanitabuddhivaikalparahitaM vayazceti taiH kularUpavayobhirviziSTatvAtkularUpavayoviziSTam / idaraM saMmatam / kaiH / samaNehiM nijaparamAtmatattvabhAvanAsahitasamaparaMtu to bhI tujhako tabataka aMgIkAra karatA hU~ jabataka ki tere prasAda ( kRpA )se zuddha svarUpako prApta ho jAu~ / isa prakAra jJAna, darzana, cAritra, tapa, vIryarUpa pA~ca prakAra AcArako aMgIkAra karatA hai // 2 // Age isake bAda kaisA hotA hai, yaha kahate haiM-[taM] usa [gaNiNaM] parama AcAryake pAsa jAkara [praNataH] namaskAra karatA huA [cApi] aura nizcayakara [mAM] he prabho, mujhako [pratIccha] zuddhAtma tattvakI siddhikarake aMgIkAra karo, [iti] isa prakAra binatI karatA huA [anugRhItaH] AcArya dIkSAkA upadeza dete haiM, aura aMgIkAra karate haiM / ve AcArya kaise haiM, ki [zramaNaM] paMcAcArake AcaraNa karanemeM tathA karAnemeM pravINa arthAt sAmyabhAvalIna haiM, [guNADhyaM] yatipadavIkA Apa AcaraNa karanemeM anyako AcaraNa karAnemeM pravINa honese guNoMkara paripUrNa haiM, [kularUpavayoviziSTaM] kulase, rUpase, umarase, vizeSatA liyehue (utkRSTa ) hai, aura ve [zramaNaiH] muktike icchuka mahAmuniyoMkara [iSTataraM] atipriya haiM / bhAvArtha-jo uttama kulameM utpanna huA hai, usakI saba loka niHzaMka hote hue sevA karate haiM, jo uttama kulotpanna hogA, usake kulakI paripATIse hI krUra bhAvAdika doSoMkA abhAva nizcayase hogaa| isase kulako vizeSatA liye hue hI AcArya hote haiM, AcAryake bAharase rUpakI vizeSatA aisI hai, ki dekhanese unameM aMgaraMgakI zuddha anubhava-mudrA pAyI jAtI hai, to bhI bAharake zuddha rUpakara mAnoM aMtaraMgakI zuddhatA batalAI jArahI hai, isa kAraNa rUpakI vizeSatAkara sahita hote haiM, tathA vaya (umara) karake vizeSatA isa taraha hai, ki bAlaka, vRddha avasthAmeM buddhikI

Page #417
252 kundakundaviracitaH [a0 3, gA0 3sakalalaukikajananiHzaGkasevanIyavAt kulakramAgatakrauryAdidoSavarjitavAcca kulaviziSTam , antaraGgazuddharUpAnumApakabahiraGgazuddharUpalAt rUpaviziSTaM, zaizavavArdhakyakRtabuddhivikravakhAbhAvAdyauvanodekakriyAviviktabuddhikhAca vayoviziSTaM, niHzeSitayathoktazrAmaNyAcaraNAcAraNaviSayapauruSeyadoSakhena mumukSubhirabhyupagatatarakhAt zramaNairiSTataraM ca gaNinaM zuddhAtmatatvopalambhasAdhakamAcArya zuddhAtmatattvopalambhAsiddhayA mAmanugRhANetyupasarpana praNato bhavati / evamiyaM te zuddhAtmatattvopalambhasiddhiriti tena prArthitArthena saMyujyamAno'nugRhIto bhavati // 3 // athAto'pi kIdRzo bhavatItyupadizati NAhaM homi paresiM Na me pare Nasthi majjhamiha kiNci| idi Nicchido jidiMdo jAdo jadhajAdarUvadharo // 4 // nAhaM bhavAmi pareSAM na me pare nAsti mameha kiMcit / iti nizcito jitendriyaH jAto yathAjAtarUpadharaH // 4 // cittazramaNairanyAcAryaiH guNiM evaMvidhaguNaviziSTaM, paramabhAvanAsAdhakadIkSAdAyakamAcAryam / taM pi paNado na kevalamAcAryamAzrito bhavati pragato'pi bhavati / kena rUpeNa / paDiccha maM he bhagavan , anantajJAnAdijinaguNasaMpattikAraNabhUtAyA anAdikAle'tyantadurlabhAyA bhAvasahitajinadIkSAyAH pradAnena prasAdena mAM pratIccha svIkuru cedi aNugahido na kevalaM praNato bhavati, tenAcAryeNAnugRhItaH svIkRtazca bhavati / he bhavya, nissArasaMsAre durlabhabodhiM prApya .nijazuddhAtmabhAvanArUpayA nizcayacaturvidhArAdhanayA manuSyajanma saphalaM kurvityanena prakAreNAnugRhIto bhavatItyarthaH // 3 // atha guruNA svIkRtaH sannIdRzo bhavatItyupadizati-NAhaM homi paresiM nAhaM bhavAmi pareSAm / nijazuddhAtmanaH sakAzAtpareSAM bhinnadravyANAM saMbandhI na bhavAmyaham / Na me pare na me saMbandhIni paradravyANi, Nasthi majjhamiha kiciM nAsti mameha vikalatAse rahita haiM, aura javAna avasthAmeM kAma-vikArase buddhikI vikalatA hotI hai, usase bhI rahita haiN| aisI avasthAkI vizeSatA liye hue AcArya kahe gaye haiM, aura samasta siddhAMtokta munikI kriyAke AcaraNa karane tathA karAnemeM jo kabhI pIche doSa huA ho, usako batalAnevAle haiM, tathA gugakA upadeza karanevAle haiM / isaliye atyaMta priya haiM / ityAdi aneka guNoMkara zobhAyamAna jo AcArya haiM, unake pAsa jAkara yaha dIkSA(vrata)kA grahaNa karanevAlA puruSa pahale to namaskAra karatA hai, usake bAda zuddhAtmatattvake sAdhaka AcAryako hAtha jor3akara binatI karatA hai, ki prabho, maiM saMsArase bhayabhIta huA haiM, so mujhako zuddhAtmatattvakI siddhi honeke liye dIkSA do / taba AcArya kahate haiM, ki tujhako zuddhAtmatatvakI siddhi (prApti ) karanevAlI yaha bhagavatI-dIkSA hai| aisA kahakara vaha mumukSu AcAryase kRpAyakta kiyA jAtA hai // 3 // Age phira vaha kaisA hotA hai, yaha kahate haiM- [ahaM] maiM [pareSAM] zuddha cinmAtrase anya jo paradravya haiM, unakA [na bhavAmi] nahIM hU~, aura [na me] na mere [pare] paradravya haiM, isaliye [iha] isa lokameM [mama] merA [kiMcit] kucha bhI [nAsti nahIM hai

Page #418
pravacanasAraH 253 ____ tato'pi zrAmaNyArthI yathAjAtarUpadharo bhavati / tathAhi-ahaM tAvanna kiMcidapi pareSAM bhavAmi pare'pi na kiMcidapi mama bhavanti, sarvadravyANAM paraiH saha tattvataH samastasaMbandhazUnyakhAt / tadiha SaDdravyAtmake loke na mama kiMcidapyAtmano'nyadastIti nizcitamatiH paradravyakhasvAmisaMbandhAnAmindriyanoindriyANAM jayena jitendriyazca san dhRtayathAniSpannAtmadravyazuddharUpakhena yathAjAtarUpadharo bhavati // 4 // arthatasya yathAjAtarUpadharatvasyAsaMsArAnabhyastakhenAtyantamaprasiddhasyAbhinavAbhyAsakauzalopalabhyamAnAyAH siddhergamakaM bahiraGgAntaraGgaliGgadvaitamupadizati jadhajAdarUvajAdaM uppADidakesamaMsugaM suddhaM / / rahidaM hiMsAdIdo appaDikammaM havadi liMgaM // 5 // kiMcidapi paradravyaM mama nAsti / idi Nicchido iti nizcitamatirjAtaH / jiviMdo jAdo indriyamanojanitavikalpajAlarahitAnantajJAnAdiguNasvarUpanijaparamAtmadravyAdviparItendriyanoindriyANAM jayena jitendriyazca saMjAtaH san jadhanAdarUvadharo yathAjAtarUpadharaH vyavahArega nagnatvaM yathAjAtarUpaM nizcayena tu svAtmarUpaM taditthaMbhUtaM yathAjAtarUpaM dharatIti yathAjAtarUpadharaH nirgrantho jAta ityarthaH // 4 // atha tasya pUrvasUtroditayathAjAtarUpadharassa nirgranthasyAnAdikAladurlabhAyAH svAtmopalabdhilakSaNasiddhergamakaM cihna bAhyAbhyantaraliGgadvayamAdizati-jadhajAdarUvajAdaM pUrvasUtroktalakSagayathAjAtarUpega nirgranthatvena jAtamutpannaM yathAjAtarUpajAtam / uppADidakesamaMsugaM kezazmazrusaMskArotpannarAgAdidoSavarjanArthamutpATitakezazmazrukam / suddhaM niravadyacaitanyacamatkAravisadRzena sarvasAvadhayogena rahitatvAcchuddham / rahidaM hiMsAdIdo zuddhacaitanyarUpa[iti] isa taraha [nizcitaH] nizcaya karatA huA [jitendriyaH] pA~ca iMdriyoMkA jItanevAlA [yathAjAtarUpadharaH jAtaH] AtmAkA jaisA kucha svayaMsiddha svarUpa hai, usako dhAraNa karatA hai / bhAvArtha-jo puruSa muni honA cAhatA hai, usake prathama to aise bhAva hote haiM, ki na maiM paradravyakA hU~, aura na mere paradravya haiM, kyoMki koI dravya apanA svarUpa chor3akara kisIse milatA nahIM hai, saba jude jude haiM / isaliye saMsArameM jo nokarma, dravyakarma, bhAvakarmarUpa samasta parabhAva haiM, unameM merA svarUpa kucha bhI nahIM hai / maiM sabase bhinna avinAzI TaMkotkIrNa vastumAtra hU~, aisA nizcaya karake jiteMdrI hotA huA jaisA kucha munikA svarUpa hai, usako dhAraNa karatA hai // 4 // Age anAdikAlase lekara kabhI jisakA abhyAsa nahIM kiyA thA, aisA jo yathAjAtarUpadhAraka munipada hai, usakI batalAnevAlI aMtaraMga bahiraMga bhedakara liMgakI dvaitatA dikhalAte haiM, arthAt jina cinhoMse muni-padavI acchI taraha jAnI jAve, aise dravya bhAvaliMgoMko kahate haiM-[yathAjAtarUpajAtaM] jaisA nigraMtha arthAt paramANumAtra parigrahase bhI rahita munikA svarUpa hotA hai, vaise svarUpavAlA [utpAditakezazmazrukaM] loMca karaDAle haiM, zira DAr3hIke bAla jisane aisA [zuddhaM] samasta parigraharahita honese nirmala [hiMsAditaH rahitaM] hiMsA Adi pApa yogoMse rahita aura [apratikarma] zarIrake samhAlanekI athavA sajAnekI kriyAkara rahita, aisA

Page #419
254 kundakundaviracitaH mucchAraMbhavimukaM juttaM ubajogajogasuddhIhiM / liMgaM Na parAvekkhaM apuNanbhavakAraNaM jevhaM // 6 // jugalaM / yathAjAtarUpajAtamutpATitakezazmazrukaM zuddham rahitaM hiMsAdito'pratikarma bhavati liGgam // 5 // mUrcchArambhavimuktaM yuktamupayogayogazuddhibhyAm / liGgaM na parApekSamapunarbhavakAraNaM jainam || 6 || yugalam / Atmano hi tAvadAtmanA yathoditakrameNa yathAjAtarUpadharasya jAtasyAyathAjAtarUpadharakhapratyayAnAM moharAgadveSAdibhAvAnAM bhavatyevAbhAvaH, tadabhAvAttu tadbhAvabhAvino nivasanabhUSaNadhAraNasya mUrdhajavyaJjanapAlanasya sakiMcanatvasya sAvadyayogayuktatvasya zarIrasaMskArakaraNatvasya cAbhAvAdyathAjAtarUpatvamutpATitakezazmazruvaM zuddhavaM hiMsAdirahitatvamapratikarmatvaM ca bhavatyeva, tadetadvahiraGgaM liGgam / tathAtmano yathAjAtarUpadharatvApasAritAyathAjAtarUpadharatvapratyayamoharAgadveSAdinizcaya hiMsAkAraNabhUtAyA rAgAdipariNatilakSaganizcayahiMsAyA abhAvAt hiMsAdirahitam / appaDikammaM havadi paramopekSAsaMyamabalena dehapratikArarahitatvAdapratikarma bhavati / kim / liMgaM evaM paJcavizeSaNa viziSTaM liGgaM dravyaliGgaM jJAtavyamiti prathamagAthA gatA || mucchAraMbhavimukkaM paradravyakAGkSArahitanirmohaparamAtmajyotirvilakSaNA bAhyadravye mamatvabuddhirmUrcchA bhaNyate manovAkkAyavyApArarahitaciccamatkArapratipakSabhUta Arambho vyApArastAbhyAM mUrcchArambhAbhyAM vimuktaM mUrcchArambhavimuktam / juttaM uvajogajogasuddhIhiM nirvikArasvasaMvedanalakSaNa upayogaH nirvikalpasamAdhiryogaH tayorupayogayogayoH zuddhirupayogayogazuddhistayA yuktam / Na parAvekkhaM nirmalAnubhUtipariNateH parasya paradravyasyApekSayA rahitaM na parApekSam / apuNanma[ liGgaM] munIzvarake dravyaliMga [bhavati ] hotA hai / tathA [mUrcchArambhaviyuktaM ] paradravyameM mohase utpanna mamatArUpa pariNAmoMke AraMbhase rahita [ upayogayogazuddhibhyAM ] jJAnadarzanarUpa caitanyapariNAmasvarUpa upayoga aura mana vacana kAyakI kriyArUpa yoga inakI zuddhi arthAt zubhAzubharUpa raMjakatA se rahita bhAvarUpa upayogazuddhi aura yogapariNatikI nizcalatArUpa yogazuddhi isa taraha do prakArakI zuddhatAkara [yuktaM] sahita [na parApekSaM ] parakI apekSA nahIM rakhanevAlA [apunarbhavakAraNaM ] aura mokSakA kAraNa aisA [jainaM liGgaM ] jinendrakara kahA huA bhAvaliMga hotA hai| bhAvArthayathAjAtarUpa (nithapane) padake rokanevAle jo rAga, dveSa, moha, bhAva haiM, unakA jaba abhAva hotA hai, taba yaha AtmA Apa hI se paripATI ( krama ) ke anusAra yathAjAtarUpakA dhAraka hotA hai / usa avasthAmeM isa jIvake rAgAdi bhAvoMke bar3hAnevAle jo vastra AbhUSaNa hai, unakA abhAva tathA sira DAr3hIke bAloMkI rakSAkA abhAva hotA hai, niSparigraha dazA hotI hai, pApakriyAse rahita lotA hai, aura zarIra maMDanAdika kriyAse rahita hotA hai, arthAt jaisA munikA svarUpa bAhyadazAse hotA hai, vaisA hI bana jAtA hai, yaha dravyaliMga jAnanA / tathA isa AtmAke jaisA nirmamatvAdi aMtaraMgameM munipada kahA hai, vaisI hI [ a0 3, gA0 5

Page #420
pravacanasAraH 255 bhAvAnAmabhAvAdeva tanAvabhAvino mamalakarmamakramapariNAmasya zubhAzubhoparaktopayogatatpUrvakatathAviSayogAzuddhiyuktavasya paradravyasApekSavasya cAbhAvAnmUrchArambhaviyuktabamupayogayogazuddhiyuktabamaparApekSavaM ca bhavatyeva, tadetadantaraGga liGgam // 5-6 // ___ athaitadubhayaliGgamAdAyaitadetatkRtA ca zramaNo bhavatIti bhavatikriyAyA bandhuvargamacchanakriyAdizeSasakalakriyANAM caikakartRkalamuddayotayaniyatA zrAmaNyapratipattirbhavatItyupadizati AdAya taM piliMgaM guruNA parameNaM taM nnmNsittaa| socA savadaM kiriyaM uvaDhido hodi so smnno||7|| AdAya tadapi liGgaM guruNA parameNa taM namaskRtya / zrukhA savratAM kriyAmupasthito bhavati sa zramaNaH // 7 // tato'pi zramaNo bhavitumicchan liGgadvaitamAdatte guruM namasyati vratakriye zRNoti athopakAraNaM punarbhavavinAzakazuddhAtmapariNAmAviparItApunarbhavasya mokSasya kAraNamapunarbhavakAraNam / jeNDa jinasya saMbandhIdaM jinena proktaM vA jainam / evaM paJcavizeSaNaviziSTaM bhavati / kim / liMgaM bhAvaliGgamiti / iti dravyaliGgabhAvaliGgasvarUpaM jJAtavyam // 5-6 // athaitalliGgadvaitamAdAya pUrva bhAvinaigamanayena yaduktaM pazcAcArasvarUpaM tadidAnI svIkRtya tadAdhAreNopasthitaH svastho bhUtvA zramaNo bhavatItyAkhyAti-AdAya taM pi liMgaM AdAya gRhItvA tatpUrvoktaM liGgadvayamapi / kathaMbhUtam / dattamiti kriyAdhyAhAraH / kena dattam / guruNA parameNa divyadhvanikAle paramAgamopadezarUpeNAdbhaTTArakeNa / dIkSAkAle tu dIkSAguruNA, liGgagrahaNAnantaraM taM NamaMsittA taM guruM namaskRtya socA tadanantaraM zrutvA / kAm / kiriyaM kriyAM bRhatpraavasthAkara jo svarUpakA honA usake rokanevAle jo rAga dveSa moha bhAva haiM, unakA jaba abhAva hotA hai, taba isa AtmAke svAbhAvika mokSakA kAraNa, ahaMkAra mamatA bhAva rahita, upayogakI zuddhatA saMyukta, svAdhIna, aMtaraMgaliMga pragaTa hotA hai / isa prakAra jaba yaha AtmA bAhya cinhoMse aura aMtaraMga cinhoMse yathAjAtarUpakA dhAraka hotA hai, taba isake munipada kahA hai / / 5-6 // Age do prakArake liMgako aMgIkAra kara anya kriyAoMko karake hI muni hotA hai, isa kAraNa kuTumbIlokoMko pU~chane Adika kriyAse lekara Age jo samasta kriyA muni-padakI pUrNatA taka haiM, una saba kriyAoMkA jaba yaha eka kartA hotA hai, taba isake nizcayase muni-padakI siddhi hotI hai, yaha kahate haiM-[parameNa guruNA] utkRSTa guru jo arahaMta kevalI athavA dIkSA denevAle AcAryagurU haiM, unase upadezita [tadapi liGga] dravya bhAva bhedase do prakArake liMgako [AdAya] aMgIkAra karake, [taM namaskRtya] dIkSAke denevAle ahaMta vA AcAryako [namaskRtya] namaskAra karake aura [sabratAM] pAMca mahAvratoM sahita [kriyAM] munikI AcAra vidhiko [zrutvA] sunakara [saH] vaha munipadakA icchuka puruSa [upasthitaH] munipadako ekAgratAse avalambanakara tiSThatA huA [zramaNaH] sabameM samadRSTi honese paripUrNa sAkSAt muni hotA hai / bhAvArtha-jo muni honA cAhatA hai, vaha prathama gurUke upadezase do prakArake liMgako dhAraNa

Page #421
256 kundakundaviracitaH [a0 3, gA0 7tiSThate upasthitazca paryAptazrAmaNyasAmagrIkaH zramaNo bhavati / tathAhi-tata idaM yathAjAtarUpadharavasya gamakaM bahiraGgamantaraGgamapi liGgaM prathamameva guruNA parameNAIdbhaTTArakeNa tadAle ca dIkSAcAyaNa tadAdAnavidhAnapratipAdakalena vyavahArato dIyamAnakhAdattamAdAnakriyayA saMbhAvya tanmayo bhavati / tato bhAvyabhAvakabhAvapravRttetaretarasaMvalanapratyastamitasvaparavibhAgalena dattasarvasvamUlottaraparamagurunamaskriyayA saMbhAvya bhAvastavavandanAmayo bhavati / tataH sarvasAvadhayogamatyAkhyAnalakSaNaikamahAvratazravaNAtmanA zrutajJAnena samaye bhavantamAtmAnaM jAnan sAmAyikamadhirAhati / tataH samastasAvadyakarmAyatanaM kAyamutsRjya yathAjAtarUpaM svarUpamekamekAoNAlambya vyavatiSThamAna upasthito bhavati, upasthitastu sarvatra samadRSTikhAtsAkSAcchramaNo bhavati // 7 // athAvicchinnasAmAyikAdhirUDho'pi zramaNaH kadAcicchedopasthApanamarhatItyupadizatitikramaNAm / kiMviziSTAm / sabadaM satratAM vratAropaNasahitAm / uvaDhido tatazcopasthitaH svasthaH san hodi so samaNo sa pUrvoktastapodhana idAnIM zramago bhavatIti / ito vistaraH-pUrvoktaliGgadvayagrahaNAnantaraM pUrvasUtroktapaJcAcAramAzrayati tatazcAnantajJAnAdiguNasmaraNarUpeNa bhAvanamaskAreNa tathaiva tadguNapratipAdakavacanarUpeNa dravyanamaskAreNa ca guruM namaskaroti / tataH paraM samastazubhAzubhapariNAmanivRttirUpaM svasvarUpe nizcalAvasthAnaM paramasAmAyikavatamArohati svIkaroti / manovacanakAyaiH kRtakAritAnumataizca jagattraye kAlatraye'pi samastazubhAzubhakarmabhyo bhinnA nijazuddhAtmapariNatilakSaNA yA tu kriyA sA nizcayena bRhatpatikramaNA bhaNyate / vratAropaNAnantaraM tAM ca zRNoti / tato nirvikalpaM samAdhibalena kAyamutsRjyopasthito bhavati, tatazcaivaM paripUrNazramagasAmagryAM satyAM paripUrNazramaNo bhavatItyarthaH // 7 // evaM dIkSAbhimukhapuruSasya dIkSAvidhAnakathanamukhyatvena prathamasthale gAthAsaptakaM gatam / atha nirvikalpasAmAyikasaMyame yadA cyuto karatA hai / vaha do prakArakA liMga vyavahArase gurUkA diyA huA kahA jAtA hai, kyoMki gurUne hI dravya bhAva liMgakI vidhi batalAI hai, aura yaha ziSya jaba isa liMgako svIkAra karatA hai, taba mAnatA hai, ki gurUne mujhako munipada diyA hai, aisI bhAvanAse tanmaya hotA hai / pIche gurUko parama upakArI jAnakara namaskAra karatA hai, usake bAda bahuta bhaktise stuti karatA hai, aura saba pApayogoMkI kriyAke dUra karanevAle pA~ca mahAvratoMko yatyAcArarUpa zrutajJAnase sunatA hai, tathA jaisA siddhAntameM TaMkotkIrNa zuddha siddha samAna AtmAkA svarUpa kahA hai, vaisA hI jAnatA huA rAga dveSase rahita sAmAyika dazAko prApta hotA hai, aura pratikramaNa, Alocana, pratyAkhyAnasvarUpa zrutajJAnase sunatA hai, sunakara tIna kAlake kause bhI bhinna apane svarUpakA anubhava karatA hai / tIna kAlakI mana, vacana, kAyakI kriyAse rahita sthira svarUpako prApta hotA hai, aura jisa zarIrakI kriyAse pApa hove, aise kAyayogakA tyAgI hotA hai, tathA yathAjAtasvarUpako dhAraNakara ekAgrase tiSThatA hai / jaba itanI saMpUrNa kriyAyeM hotI haiM, tabhI munipadavI hotI hai // 7 // Age yadyapi akhaMDita sAmAyika dazAko muni prApta hai, to bhI kisI kAlameM chedopasthApaka hotA hai, yaha kahate haiM [vratasamitIndriyarodhAH] pApa yogakriyAse rahita pAMca mahAvrata,

Page #422
257 pravacanasAraH vadasamididiyarodho locAvassayamacelamaNhANaM / khidisayaNamadaMtavaNaM ThidibhoyaNamegabhattaM ca // 8 // ede khalu mUlaguNA samaNANaM jiNavarehiM pnnnnttaa| tesu pamatto samaNo chedovaTThAvago hodi // 9 // jumm| vratasamitIndriyarodho locAvazyakamacelamasnAnam / kSitizayanamadantadhAvanaM sthitibhojanamekabhaktaM ca // 8 // ete khalu mUlaguNAH zramaNAnAM jinavaraiH prajJaptAH / teSu pramattaH zramaNaH chedopasthApako bhavati // 9 // yugmam / sarvasAvadyayogapatyAkhyAnalakSaNaikamahAvatavyaktavazena hiMsAnRtasteyAbrahmaparigrahaviratyAtmakaM paJcatayaM vrataM tatparikarazca pazcatayI samitiH pazcataya indriyarodho locaH SaTtayamAvazyabhavati tadA savikalpaM chedopasthApanacAritramArohatIti pratipAdayati-vadasamididiyarodho vratAni ca samitayazcendriyarodhazca vratasamitindriyarodhaH / lAcAvassayaM locaM cAvazyakAni locAvazyakaM, "samAhArasyaikavacanam" / acelamaNhANaM khidisayaNamadaMtavaNaM ThidibhoyaNamegabhattaM ca acelakAsnAnakSitizayanAdantadhAvanasthitibhojanakabhaktAni // ede khalu mUlaguNA samaNANaM jiNavarehi paNNattA ete khalu sphuTaM aSTAviMzatimUlaguNAH zramaNAnAM jinavaraiH prajJaptAH tesu pamatto samaNo chedovaDhAvago hodi teSu mUlaguNeSu yadA pramattaH cyuto bhavati / saH kaH / zramaNastapodhanastadAkAle chedopasthApako bhavati / chede vratakhaNDane sati punarapyupasthApakazchedopasthApaka iti / tathAhinizcayena mUlamAtmA tasya kevalajJAnAdyanantaguNA mUlaguNAste ca nirvikalpasamAdhirUpeNa paramasAmAyikAbhidhAnena nizcayaikavratena mokSabIjabhUtena mokSe jAte sati sarve prakaTA bhavanti / tena kAraNena pA~ca samiti, aura pA~ca indriyoMkA nirodha (rokanA) locAvazyakaM] kezoMkA loMca, chaha Avazyaka kriyAyeM, [acalakyaM digambara avasthA, [ asnAnaM] aMga prakSAlanAdi kriyAse rahita honA, [kSitizayanaM ] bhUmimeM sonA, [adantadhAvanaM ] dA~tona nahIM karanA, [sthitibhojanaM] khar3e hokara bhojana karanA, [ca] aura [ekabhuktaH ] eka bAra bhojana karanA, [ete] ye 28 [mUlaguNAH] mUlaguNa [zramaNAnAM] munIzvaroMke [jinavaraiH] sarvajJavItarAgadevane [khalu] nizcayakara [prajJaptAH ] kahe haiM, ina mUlaguNoMse hI yatipadavI sthira rahatI hai| [teSu] una mUlaguNoMmeM jo kisI samaya [pramattaH] pramAdI huA [zramaNaH] muni ho, to [chedopasthApakaH] saMyamake cheda (bhaMga) kA phira sthApana karanevAlA hotA hai / bhAvArtha-ye aTThAIsa mUlaguNa nirvikalpa sAmAyikake bheda haiM, isa kAraNa ye munike mUlaguNa haiM, inhIMse munipadakI siddhi hotI hai / jo kabhI ina guNoMmeM pramAdI hojAve, to nirvikalpa sAmAyikakA bhaMga hojAtA hai, isaliye inameM sAvadhAna honA yogya hai / jo yaha mAlUma ho, ki mere isa bhedameM saMyamakA bhaMga huA hai, to usI bhedameM phira AtmAko sthApana kare, usa prava.33

Page #423
258 kundakundaviracitaH [a0 3, gA0 9kamacelakyamasnAnaM kSitizayanamadantadhAvanaM sthitibhojanamekabhaktazcaivaM ete nirvikalpasAmAyikasaMyamavikalpatvAt zramaNAnAM mUlaguNA eva / teSu yadA nirvikalpasAmAyikasaMyamAdhirUDhatvenAnabhyastavikalpavAtmamAdyati tadA kevalakalyANamAtrArthinaH kuNDalabalayAGgulIyAdiparigrahaH kila zreyAn , na punaH sarvathA kalyANalAbha eveti saMpadhArya vikalpenAtmAnamupasthApayan chedopasthApako bhavati / / 8-9 // __ athAsya pravrajyAdAyaka iva chedopasthApakaH paro'pyastItyAcAryavikalpaprajJApanadvAreNopadizati liMgaggahaNe tesiM guru tti pavvajjadAyago hodi / chedesUvaTThavagA sesA NijjAvagA samaNA // 10 // liGgagrahaNe teSAM gururiti pratrajyAdAyako bhavati / chedayorupasthApakAH zeSA niryApakAH zramaNAH // 10 // tadeva sAmAyika mUlaguNavyaktikAraNatvAt nizcayamUlaguNo bhavati / yadA punarnirvikalpasamAdhau samartho na bhavatyayaM jIvastadA yathA ko'pi suvarNArthI puruSaH suvarNamalabhamAnastatparyAyAnapi kuNDalAdIn gRhNAti na ca sarvathA tyAgaM karoti, tathAyaM jIvo'pi nizcayamUlaguNAbhidhAnaparamasamAdhyabhAve chedopasthApanaM cAritraM gRhNAti / chede satyupasthApanaM chedopasthApanam / athavA chedena vratabhedenopasthApanaM chedopasthApanam / tacca saMkSepeNa paJcamahAvratarUpaM bhavati / teSAM vratAnAM ca rakSaNArthaM paJcasamityAdibhedena punaraSTAviMzatimUlaguNabhedA bhavanti / teSAM ca mUlaguNAnAM rakSaNArtha dvAviMzatiparISahajayadvAdazavidhatapazcaraNabhedena catustriMzaduttaraguNA bhavanti teSAM ca rakSaNArthaM devamanuSyatiryagacetanakRtacaturvidhopasargajayadvAdazAnuprekSAbhAvanAdayazcetyabhiprAyaH // 8-9 // evaM mUlottaraguNakathanarUpeNa dvitIyasthale sUtradvayaM gatam / athAsya tapodhanasya pravrajyAdAyaka ivAnyo'pi niryApakasaMjJo gururasti iti guruvyavasthAM nirUpayati-liMgaggahaNe tesiM liGgagrahaNe teSAM tapodhanAnAM avasthAmeM chedopasthApaka hotA hai / jaise koI puruSa suvarNakA icchuka hai, usa puruSako sonekI kaMkaNa. kuMDala, mudrikA, Adi jitanI paryAyeM haiM, ve saba grahaNa karanA kalyANakArI hai, aisA nahIM haiM, ki sonA hI grahaNa yogya hai, usake bheda-paryAya grahaNa yogya nahIM ho / yadi bhedoMko grahaNa nahIM karegA, to sonekI prApti kahA~se ho sakatI hai ? kyoMki sonA to una bhedoMsvarUpa hI hai, isa kAraNa soneke saba paryAya-bheda grahaNa karane yogya haiN| usI prakAra nirvikalpa sAmAyika saMyamakA jo abhilASI hai, usako usa sAmAyikake bheda 28 mUlaguNa bhI grahaNa karane yogya haiM, kyoMki sAmAyika ina mUlaguNoMrUpa hai, isa kAraNa ina guNoMmeM vaha muni sAvadhAna hotA hai, yadi kisI kAraNase kabhI bhaMga hojAve, to phira sthApana karatA hai // 8-9 // Age jaise isa muniko dIkSAke denevAle AcArya hote haiM, usI prakAra isake saMyama bhaMga huA ho, to upadeza dekara saMyamake bhedoMmeM phira sthApana kare, isa prakAra bhedakA batalAnevAlA dUsarA bhI isakA gurU hotA hai, yaha kahate haiM teSAM] pUrvokta muniyoMke [liGgagrahaNe] muniliGga graha

Page #424
pravacanasAraH 259 yato liGgagrahaNakAle nirvikalpasAmAyikasaMyamapratipAdakalena yaH kilAcAryaH pravrajyAdAyakaH sa guruH, ya punaranantaraM savikalpacchedopasthApanasaMyamapratipAdakalena chedaM pratyupasthApakaH sa niryApakaH, yo'pi chinnasaMyamapratisaMdhAnavidhAnapratipAdakalena chede satyupasthApakaH so'pi niryApaka eva / tatazchedopasthApakaH paro'pyasti // 10 // atha chinnasaMyamapratisaMdhAnavidhAnamupadizati payadamhi samAraddhe chedo samaNassa kAyaceTamhi / jAyadi jadi tassa puNo AloyaNapubviyA kiriyA // 11 // guru tti hodi gururbhavatIti / sa kaH / paJcajjadAyago nirvikalpasamAdhirUpaparamasAmAyikapratipAdako yau'sau pravrajyAdAyakaH sa eva dIkSAguruH chedesu a vaTTagA chedayozca vartakAH ye sesA NijjAvagA samaNA te zeSAH zramaNA niryApakA bhavanti zikSAguravazca bhavantIti / ayamatrArtha:-nirvikalpasamAdhirUpasAmAyikasyaikadezena cyutirekadezacchedaH, sarvathA cyutiH sakaladezaccheda iti dezasakalabhedena dvidhA chedaH / tayozchedayorye prAyazcittaM dattvA saMvegavairAgyajanakaparamAgamavacanaiH saMvaraNaM kurvanti te niryApakAH zikSAguravaH zrutaguravazceti bhaNyante / dIkSAdAyakastu dIkSAgururityabhiprAyaH // 10 // atha pUrvasUtroktacchedadvayasya prAyazcittavidhAnaM kathayati-payadamhi samAraddhe chedo samaNassa kAyacemhi jAyadi jadi prayatAyAM samArabdhAyAM chedaH zramaNasya kAyaceSTAyAM jAyate yadi cet / atha vistaraH-chedo jAyate yadi cet / svasthabhAvacyutilakSaNaH chedo bhavati / kasyAm / kAyaceSTAyAm / kathaMbhUtAyAm / prayatAyA~ svasvabhAvalakSaNaprayatnaparAyAM samArabdhAyAM azanazayanayAnasthAnAdiprArabdhAyAm / tassa puNo AloyaNapubbiyA NakI avasthAmeM [guruH] jo gurU hotA hai, vaha [pravrajyAdAyakaH] dIkSAko denevAlA [ bhavati] hotA hai, arthAt kahA jAtA hai, [chedayoH ] eka deza sarvadezake bhedakara jo do prakArake cheda arthAt saMyamake bheda unake [upasthApakAH] upadeza dekara phira sthApana karanevAle [zeSAH] anya [zramaNAH] yatyAcArameM ati pravINa mahAmuni haiM, ve [niryApakAH] niryApakaguru kahe jAte haiM / bhAvArtha-prathama to jisa AcAryake pAsase munipadakI dIkSA lIjAve, vaha gurU dIkSAdAyaka kahA jAtA hai, aura dIkSA leneke bAda aMtaraMga ekadeza jo kabhI saMyamakA bhaMga huA ho, to jisa gurUke upadezase phira usa saMyamakI sthApanA kIjAve, vaha gurU niryApaka kahA jAtA hai, athavA yadi jisa saMyamakA sarvathA hI nAza huA ho, to vaha saMyama jisa gurUke upadezase phira aMgIkAra kiyA jAve, vaha gurU bhI niryApaka kahA jAtA hai // 10 // Age jo saMyamarUpa vRkSa bhaMga huA ho, to usake jor3anekI vidhi dikhalAte haiM-[prayatAyAM] yatnapUrvaka [samArabdhAyAM] Arambha huI [kAyaceSTAyAM] zarIrakI kriyAke honepara [yadi] jo [zramaNasya] munike [chedaH] saMyamakA bhaMga [jAyate] utpanna ho, to [punaH] phira [tasya] usa muniko [AlocanapUrvikA kriyA] jaisI kucha yatyAcAra graMthoMmeM AlocanA-kriyA kahI gaI hai, vaisI hI karanI cAhiye, yaha upAya hai| [chedopa

Page #425
260 kundakundaviracitaH [a0 3, gA0 12chedapautto samaNo samaNaM vavahAriNaM jiNamadamhi / AsejjAlocittA uvadidaM teNa kAyavvaM // 12 // jugalaM / prayatAyAM samArabdhAyAM chedaH zramaNasya kAyaceSTAyAm / jAyate yadi tasya punarAlocanApUrvikA kriyA // 11 // chedaprayuktaH zramaNaH zramaNaM vyavahAriNaM jinamate / AsAdyAlocyopadiSTaM tena kartavyam // 12 // yugalam / dvividhaH kilaH saMyamasya chedaH, bahiraGgo'ntaraGgazca / tatra kAyaceSTAmAtrAdhikRto bahiraGgaH, upayogAdhikRtaH punarantaraGgaH / tatra yadi samyagupayuktasya zramaNasya prayatnasamArabdhAyAH kAyaceSTAyAH kathaMcidvahiraGgacchedo jAyate tadA tasya sarvathAntaraGgacchedavarjitavAdAlocanapUrvikayA kriyayaiva prtiikaarH| yadA tu sa evopayogAdhikRtacchedalena sAkSAccheda evopayukto bhavati kiriyA tasya punarAlocanapUrvikA kriyA / tadA kAle tasya tapodhanasya svasthabhAvasya bahiraGgasahakArikAraNabhUtA pratikramaNalakSaNAlocanapUrvikA punaH kriyaiva prAyazcittaM pratikAro bhavati na cAdhikam / kasmAditi cet / abhyantare svasthabhAvacalanAbhAvAditi prathamagAthA gatA / chedapautto samaNo chede prayuktaH zramaNo nirvikArasvasaMvittibhAvanAcyutilakSaNacchedena yadi cet prayuktaH sahitaH zramaNo bhavati / samaNaM vavahAriNaM jiNamadamhi zramaNaM vyavahAriNaM jinamate tadA jinamate vyavahArajJaM prAyazcittakuzalaM zramaNaM Asejja AsAdya prApya na kevala sAdya AlocittA niHprapaJcabhAvenAlocya doSanivedanaM kRtvA / uvadiTuM yuktaH zramaNaH] aMtaraMga upayogarUpa yatipada jisake bhaMga huA ho, aisA muni [jinamate vyavahAriNaM] vItarAga-mArgameM vyavahArakriyAmeM catura [zramaNaM] mahAmuniko [AsAdya] prApta hokara [Alocya] aura apane doSa prakAzita karake (kaha karake) [tena] usa mahAmunise [upadiSTaM] upadeza kiyA gayA, jo munipada bhaMgakA daMDa vaha [kartavyaM] kre| bhAvArtha-saMyamakA bhaMga do prakAra hotA hai, eka to bahiraGga dUsarA aNtrngg| jo upayogake vinA zarIra hI kI kriyAse bhaMga huA ho, vaha bahiraGga hai, aura jo upayogakara bhaMga huA ho, vaha aMtaraMga hai / isa taraha do prakArase saMyamakA bhaMga jAnanA / jo muni aMtaraMgameM upayogakI nirmalatAse saMyamameM sAvadhAna hai, aura bahiraGga calanA, baiThanA, sonA, Adi zarIrakI kriyAoMmeM yatnase pravartatA hai, tathA yatna karanepara bhI jisakA kisI taraha zarIramAtra kriyAse upayoga vinA hI saMyamakA bhaMga huA ho, to usa munike sarvathA aMtaraMgameM saMyamakA bhaMga nahIM huA, kiMtu vahA~para kisI jAtikA bahiraGgameM usa munike usa saMyamake sthApana karanekA upAya AlocanAdika kriyA hai| AlocanAdika kriyAse usa doSakI nivRtti hotI hai, aura jo aMtaraGgameM upayogase saMyamakA ghAta huA ho, to yaha sAkSAt saMyamakA dhAta hai| vaha muni isa doSako dUra karaneke liye jo AcArya mahAmuni bhagavaMta kathita vyavahAra-mArgameM pravINa (catura) ho, usake pAsa jAkara apanA doSa prakAze, (kahe) AlocanAdi kriyA kare, aura vaha AcArya jo saMyamake zuddha karanekA upAya

Page #426
pravacanasAraH 261 tadA jinoditavyavahAravidhividagdhazramaNAzrayaNAlocanapUrvakatadupadiSTAnuSThAnena pratisaMdhAnam // 11-12 // atha zrAmaNyasya chedAyatanakhAt paradravyapratibandhA pratiSedhyA ityupadizati adhivAse va vivAse chedavihaNo bhavIya saamnnnne|| samaNo viharadu NicaM pariharamANo NibaMdhANi // 13 // adhivAse vA vivAse chedavihIno bhUkhA zrAmaNye / zramaNo viharatuM nityaM pariharamANo nibandhAn // 13 // sarva eva hi paradravyapratibandhA upayogoparaJjalena niruparAgopayogarUpasya zrAmaNyasya chedAteNa kAyavvaM upadiSTaM tena kartavyam / tena prAyazcittaparijJAnasahitAcAryega nirvikArasvasaMvedanabhAvanAnukUlaM yadupadiSTaM prAyazcittaM tatkartavyamiti sUtratAtparyam / / 11-12 // evaM guruvyavasthAkathanarUpeNa prathamagAthA, tathaiva prAyazcittakathanArtha gAthAdvayamiti samudAyena tRtIyasthale gAthAtrayaM gatam / atha nirvikArazrAmaNyacchedajanakAnparadravyAnubandhAnniSedhayati-viharadu viharatu vihAraM karotu / sa kaH / samaNo zatrumitrAdisamacittazramaNaH NicaM nityaM sarvakAlam / kiM kurvansan / pariharamANo pariharansan / kAn / NibaMdhANa cetanAcetanamizraparadravyeSvanubandhAn / ka viharatu / adhivAse adhikRtagurukulavAse nizcayena svakIyazuddhAtmavAse vA vivAse guruvirahitavAse vA / kiM kRtvA / sAmaNNe nijazudvAtmAnubhUtilakSaganizcayacAritre chedavihUNo bhavIya chedavihIno bhUtvA rAgAdirahitanijazuddhAtmAnubhUtilakSaganizcayacAritracyutirUpacchedarahito bhUtvA / tathAhi-gurupArzve yAvanti zAstrANi tAvanti paThitvA tadanantaraM guruM pRSTvA ca samazIla(AcaraNa) batalAve, usako aMgIkAra kre| isa prakAra phira saMyamako sthApana karanA caahiye| aise yaha aMtaraGga bahiraGgarUpa do prakArakI saMyamakA chedopasthApana jAnanA yogya hai // 11-12 // Age munipadake bhaMgakA kAraNa paradravyoMke sAtha saMbaMdha hai, isaliye parake saMbaMdhoMkA niSedha karate haiM-[zrAmaNye samatAbhAvarUpa yati avasthAmeM [chedavihIno bhUtvA] aMtaraMga bahiraMga bhedase do tarahakA jo munipadakA bhaMga hai, usase rahita hokara [nityaM] sarvadA (hamezA) [nibandhAn ] paradravyameM iSTa aniSTa sambandhoke [pariharamANaH] tyAgatA huA [anivAse] AtmAmeM AtmAko aMgIkAra kara jahA~ gurUkA vAsa ho, vahA~para arthAt una pUjya guruoMkI saMgatimeM rahe, [vA] athavA [vivAse] athavA usase dUsarI jagaha rahakara [viharatu] vyavahAra karma kare / bhAvArtha-jo muni apane gurUoMke pAsa rahe, taba to bahuta acchI bAta hai, athavA anya jagaha rahe, taba bhI acchA hai / paraMtu saba jagaha iSTa aniSTa viSayoMmeM sambandha ( rAga dveSa) kA tyAga honA cAhiye, tathA munipadavIke bhaMga hojAnekA kAraNa paradravyake sAtha saMbaMdha honA hI hai, kyoMki paradravyake saMbaMdhase avazya hI upayoga bhUmimeM rAgabhAva hotA hai, jisa jagaha rAgabhAva hai, vahA~para vItarAgabhAva yatipadakA bhaMga hotA hI hai / isa kAraNa paradravyake sAtha saMbaMdha honA upayogakI azuddhatAke kAraNa haiM / isaliye paradravya saMbaMdha muniko sarvathA niSedha kiyA hai|

Page #427
262 kundakundaviracitaH [a0 3, gA0 14yatanAni tadabhAvAdevAchinnazrAmaNyam / ata AtmanyevAtmano nityAdhikRtya vAse vA [guruvena gurUnadhikRtya vAse vA] gurubhyo viziSTe vAse vA nityameva pratiSedhayan paradravyapratibandhAn zrAmaNye chedavihIno bhUtvA zramaNo vartatAm // 13 // atha zrAmaNyasya paripUrNAyatanavAt svadravya eva pratibandho vidheya ityupadizati caradi Nibaddho NiccaM samaNo NANammi daMsaNamuhammi / payado mUlaguNesu ya jo so paDipuNNasAmaNNo // 14 // carati nibaddho nityaM zramaNo jJAne darzanamukhe / prayato mUlaguNeSu ca yaH sa paripUrNazrAmaNyaH // 14 // eka eva hi svadravyapratibandha upayogamArjakalena mArjitopayogarUpasya zrAmaNyasyaparipUrNatAyatanaM, tatsadbhAvAdeva paripUrNa zrAmaNyam / ato nityameva jJAne darzanAdau ca pratibaddhena mUlatapodhanaiH saha bhedAbhedaratnatrayabhAvanayA bhavyAnAmAnandaM janayan tapaHzrutasatvaikatvasaMtoSabhAvanApaJcakaM bhAvayan tIrthakaraparamadevagagavaradevAdimahApuruSANAM caritAni svayaM bhAvayan parevAM prakAzayaMzca viharatIti bhAvaH // 13 // atha zrAmaNyaparipUrNakAragatvAtsvazuddhAtmadravye nirantaramavasthAnaM kartavyamityAkhyAti-caradi carati vartate / kathaMbhUtaH Nibaddho AdhInaH, NiccaM nityaM sarvakAlam / saH kaH kartA / samaNo lAbhAlAbhAdisamacittazramaNaH / ka nibaddhaH / NANammi vItarAgasarvajJapraNItaparamAgamajJAne tatphalabhUtasvasaMvedanajJAne vA daMsaNamuhammi darzanaM tattvArthazradvAnaM tatkalabhUtanijazuddhAtmopAdeyarucirUpanizcayasamyaktvaM vA tatpramukhedhanantasukhAdiguNeSu payado mUlaguNesu ya pragataH prayatnaparazca / keSu / mUlaguNeSu nizcayamUlaguNAdhAraparajaba paradravyakA saMbaMdha munike dUra ho jAyagA, to sahaja hI aMtaraMga saMyamakA ghAta na hogA, tabhI nirdoSa munipadakI siddhi hogii| isa taraha paradravyake virakta vItarAgabhAvoMmeM lIna muni kahIM bhI rahe, cAhe guruke pAsa rahe, athavA anya jagaha rahe, sabhI jagaha vaha nirdoSa hai, aura jo parabhAvoMmeM rAgI dveSI hotA hai, vaha saba jagaha saMyamakA dhAtI hotA hai, tathA mahA sadoSI hai| isaliye paradravyake sambandha muniko sarvathA niSedha kiye gaye haiM // 13 // Age munipadakI pUrNatAkA kAraNa apane AtmAkA sambandha hai, isaliye AtmAmeM lIna honA yogya hai, yahI kahate haiM- [yaH] jo [zramaNaH] muni [darzanamukhe] samyak darzana Adi anaMtaguNa sahita [jJAne] jJAnasvarUpa AtmAmeM [nityaM] hamezAM [carati] pravRtta (lIna) hotA hai, [saH] vaha [ mUlaguNeSu] 28 mUlaguNoMmeM [prayataH] sAvadhAna hokara udyamI huA [paripUrNazrAmaNyaH ] aMtaraGga bAhya saMyama bhaMgase rahita akhaMDita yatipadavI arthAt paripUrNa munipadakA dhAraka hotA hai / bhAvArtha-apane AtmAmeM jo rata (lIna ) honA, vaha paripUrNa munipadavIkA kAraNa hai, kyoMki jaba yaha apanemeM rata hotA hai, tabhI isake paradravyameM mamatva bhAva chUTatA hai, aura jisa avasthAmeM yaha paradravyase virakta huA, ki vahIM isakA upayoga bhI nirmala ho jAtA hai, jisa jagaha upayogakI nirmalatA hai, vahA~ avazya hI munipadakI siddhi hotI hai| isaliye AtmAmeM rata honA paripUrNa

Page #428
263 15] pravacanasAraH guNamayatatayA caritavyaM jJAnadarzanasvabhAvazuddhAtmadravyapratibaddhazuddhAstivamAtreNa vartitavyamiti tAtparyam // 14 // atha zrAmaNyasya chedAyatanakhAt yatijanAsannaH sUkSmaparadravyapratibandho'pi pratiSedhya ityupadizati bhatte vA khamaNe vA Avasadhe vA puNo vihAre vaa| uvadhimhi vA NibaddhaM Necchadi samaNamhi vikadhamhi // 15 // bhakte vA kSapaNe vA Avasathe vA punarvihAre vaa| upadhau vA nibaddhaM necchati zramaNe vikathAyAm // 15 // zrAmaNyaparyAyasahakArikAraNazarIravRttihetumAtravenAdIyamAne bhakte tathAvidhazarIravRttyavirodhena zuddhAtmadravyanIraGganistaraGgavizrAntisUtraNAnusAreNa pravartamAne kSapaNe nIraGganistaraGgAntaraGgadravyaprasiddhayarthamadhyAsyamAne girIndrakandaraprabhRtAvAvasathe yathoktazarIravRttihetumArgaNArthamArabhyamANe mAtmadravye vA jo so paDipuNNasAmaNNo ya evaM guNaviziSTazramaNaH sa paripUrNazrAmaNyo bhavatIti / ayamatrArthaH-nijazuddhAtmabhAvanAratAnAmeva paripUrNazrAmaNyaM bhavatIti // 14 // atha zrAmaNyacchedakAraNatvAprAsukAhArAdiSvapi mamatvaM niSedhayati-Necchadi necchati / kam / NibaddhaM nibaddhamAbaddham / ka / bhatte vA zuddhAtmabhAvanAsahakAribhUtadehasthitihetutvena gRhyamANe bhakte vA prAsukAhAre khamaNe vA indriyadarpavinAzakAraNabhUtatvena nirvikalpasamAdhihetubhUte kSapaNe vAnazane Avasadhe vA paramAtmatatvopalabdhisahakAribhUte giriguhAyAvasathe vA puNo vihAre vA zuddhAtmabhAvanAsahakAribhUtAhAranIhArArthavyavahArArthavyavahAre vA / munipadakA kAraNa hai / aisA samajhakara apane jJAna darzanAdi anaMta guNoMmeM apanA sarvasva jAna rata honA yogya hai, aura aTTAbIsa mUlaguNoMmeM yatnase pravRtta honA yogya hai / isase yaha bAta siddha huI, ki munipadakI pUrNatA eka AtmAmeM lIna honese hI hotI hai, isa kAraNa anya paradravyakA sambandha tyAganA hI yogya hai // 14 // Age munike nikaTameM yadyapi sUkSma paradravya bhI haiM, tathApi unameM muniko rAgabhAvapUrvaka sambandha niSiddha hai, yaha kahate haiM--jo mahAmuni hai, vaha [bhakte ] AhArameM [vA] athavA [kSapaNe] indriyoMko uttejita na hone denekA kAraNa tathA nirvikalpa samAdhike kAraNabhUta anazanameM [vA] athavA [Avasathe] guphA Adika nivAsasthalameM [vA punaH] athavA [vihAre] vihAra-kAryameM [vA] athavA [upadhau] zarIramAtra parigrahameM [vA] athavA [zramaNe] dUsare muniyoMmeM [vA] athavA [vikathAyAM] adharma-carcAmeM [nibandhaM] mamatvapUrvaka sambandhako [na] nahIM [icchati] cAhatA hai| bhAvArtha-munipadakA nimittakAraNa zarIra hai, aura zarIrakA AdhAra AhAra hai, isaliye usako muni grahaNa karate haiM, aura apanI zaktike anusAra zuddhAtmAmeM nizcala sthiratAke nimittabhUta upavAsako svIkAra karate haiM, aura manakI caMcalatAko rokaneke liye ekAnta parvatakI guphAdikake nivAsako, tathA zarIrakI pravRttike liye AhAra nIhAra kriyA vihArakAryako bhI karate haiM, aura unake munipadavIkA nimittakAraNa

Page #429
264 kundakundaviracitaH [a0 3, gA0 15vihArakarmaNi zrAmaNyaparyAyasahakArikAraNavenApatiSidhyamAne kevaladehamAtre upadhau anyonyabodhyabodhakabhAvamAtreNa kathaMcitparicite zramaNe zabdapudgalollAsasaMvalanakazmalitacidbhittibhAgAyAM zuddhAtmadravyaviruddhAyAM vikathAyAM caiteSvapi tadvikalpAcitritacittabhittitayA pratiSedhyaH pratibandhaH // 15 // atha ko nAma cheda ityupadizati apayattA vA cariyA synnaasnntthaanncNkmaadiisu| samaNassa savvakAle hiMsA sA saMtattiya tti madA // 16 // aprayatA vA caryA zayanAsanasthAnacakramaNAdiSu / / zramaNasya sarvakAle hiMsA sA saMtateti matA // 16 // azuddhopayogo hi chedaH, zuddhopayogarUpasya zrAmaNyasya chedanAt tasya hiMsanAt sa eva ca punardezAntaravihAre vA uvadhimhi zuddhopayogabhAvanAsahakAribhUtazarIraparigrahe jJAnopayogakaraNAdau vA samaNamhi paramAtmapadArthavicArasahakArikAraNabhUte zramaNe samazIlasaMghAtakatapodhane vA / vikamhi paramasamAdhividhAtazrRGgAravIrarAgAdikathAyAM ceti / ayamatrArthaH-AgamaviruddhAhAravihArAdiSu tAtvatpUrvameva niSiddhaH / yogyAhAravihArAdiSvapi mamatvaM na kartavyamiti // 15 // evaM saMkSepeNAcArArAdhanAdikathitatapodhanavihAravyAkhyAnamukhyatvena caturthasthale gAthAtrayaM gatam / atha zuddhopayogabhAvanApratibandhakacchedaM kathayatimadA matA saMmatA / kaa| hiMsA zuddhopayogalakSaNazrAmaNyachedakAraNabhUtA hiMsA / kathaMbhUtA / saMtattiya tti saMtatA nirantareti / kA hiMsA matA / cariyA caryA ceSTA yadi cet / kathaMbhUtA / apayattA vA zarIramAtra parigraha bhI hai, tathA guru ziSyake bhedase paThana-pAThana avasthAmeM dUsare muniyoMkA sambandha bhI hai, aura zuddhAtma dravyakI virodhinI paudgalika zabdoMke dvArA kathA carcA bhI hai / yadyapi munike paradravyarUpa parigraha hai, tathApi inameM mamatvabuddhirUpa cittavRttikA niSedha haiM / yadyapi munine sthUla paradravyakA tyAga to prathama hI kara diyA hai, tathApi munipadameM bhI isa prakArake sUkSma paradravyake astitvameM mamatvabhAva nahIM karanA cAhiye, kyoMki inameM bhI mamatva bhAva karanese zuddhAtma dravyavRttirUpa munipadakA bhaMga ho jAtA hai| isaliye sUkSma paradravyoMmeM bhI sambandha karanekA niSedha hai / / 15 // Age zuddhopayogarUpa yatitvakA munike kaunasA bhaMga hai, isa bAtako batAte haiM-[vA] athavA [zramaNasya] munike [zayanAsanasthAnacamaNAdiSu] sone, baiThane, khar3e hone, calane Adi aneka kriyAoMmeM [yA] jo [aprayatA] yatna rahita [caryA] pravRtti hotI hai, [sA] vaha [sarvakAle] hamezaH [saMtatA] akhaNDita [hiMsA] caitanya prANoMkA vinAza karanevAlI hiMsA hai, [iti] isa prakAra [matA] vItarAga sarvajJadevane kahI hai| bhAvArtha-saMyamakA ghAta hI azuddha upayoga hai, kyoMki munipada zuddhopayogarUpa hai| azuddhopayogase munipadakA nAza hotA hai, aura azuddhopayogakA honA yahI hiMsA hai, sabase bar3I hiMsA jJAnadarzanarUpa zuddhopayogake ghAtase hI hotI hai / vaha azuddhopayoga munike niraMtara usa samaya hI samajhanA

Page #430
17] 265 hiMsA / ataH zramaNasyAzuddhopayogAvinAbhAvinI zayanAsanasthAnacaGkramaNAdviSvaprayatA yA caryA sA khalu tasya sarvakAlameva saMtAnavAhinI chedAnarthAntarabhUtA hiMsaiva // 16 // athAntaraGgabahiraGgatvena chedasya dvaividhyamupadizati-- maradu va jiyadu va jIvo ayadAcArassa NicchidA hiMsA / payadassa Natthi baMdho hiMsAmeteNa samidassa // 17 // mriyatAM vA jIvatu vA jIvo'yatAcArasya nizcitA hiMsA / prayatasya nAsti bandho hiMsAmAtreNa samitasya / / 17 / / azuddhopayogo'ntaraGgacchedaH, paramANavyaparopo bahiraGgaH / tatra paramANavyaparopasadbhAve tadasadbhAve vA tadavinAbhAvinAprayatAcAreNa prasiddhyadazuddhopayogasadbhAvasya sunizcita hiMsAbhAvaaprayatnA vA niHkaSAyasvasaMvittirUpaprayatnarahitA saMklezasahitetyarthaH / keSu viSayeSu / sayaNAsaNaThANacakamAdIsu zayanAsanasthAnacaGkramaNasvAdhyAyatapazcaraNAdiSu / kasya / samaNassa zramaNasya tapodhanasya / kka / savvakAle sarvakAle / ayamatrArthaH - bAhyavyApArarUpAH zatravastAvatpUrvameva tyaktvA tapodhanaiH azanazayanAdivyApAraH punastyakto nAyAti / tataH kAraNAdantaraGgakrodhAdizatrunigrahArthaM tatrApi saMklezo na kartavya iti // 16 // athAntaraGgabahiraGgahiMsArUpeNa dvividhacchedamAkhyAti -- maradu va jiyadu va jIvo ayadAcArassa NicchidA hiMsA mriyatAM vA jIvatu vA jIvaH prayatnarahitasya nizcitA hiMsA bhavati bahiraGgAnyajIvasya maraNe'maraNe vA nirvikArasvasaMvittilakSaNaprayatnarahitasya nizvayazuddhacaitanyaprANavyaparo pravacanasAraH rUpA nizvayahiMsA bhavati / payadassa Natthi baMdho bAhyAbhyantaraprayatnaparasya nAsti bandhaH / kena / cAhiye, jisa samaya muni sonA, baiThanA, calanA, ityAdi kriyAoMmeM yatnapUrvaka pravRtti nahIM karate / yatnake vinA munikI kriyA aTThAIsa mUlaguNakI ghAtinI hai / yatna usa ho samayameM nahIM hotA, jisa samayameM upayogakI caMcalatA hotI hai, yadi upayogakI caMcalatA na ho, to yatna avazya ho / isaliye upayogakI jo nizcalatA hai, vahI zuddhopayoga hai / yatna sahita kriyAse bhaMga nahIM hotA, aura yatna rahita kriyAse bhaMga hotA hai, isaliye yaha bAta siddha huI, ki munikI jo yatna rahita kriyAoMmeM pravRtti hai, vaha saba niraMtara zuddhopayogarUpa saMyamakI ghAtanevAlI hiMsA hI hai, isaliye muniko yatnase rahanA yogya hai || 16 || Age antaraGga bahiraGgake bhedase saMyamake ghAtake bhI do bheda haiM, yaha dikhAte haiM - [ jIvaH ] dUsarA jIva, [ mriyatAM vA ] mare, [jIvatu vA ] athavA jIvita rahe, [ayatAcArasya ] jisa munikA AcAra yatnapUrvaka nahIM hai, usake [hiMsA ] hiMsA [ nizcitA ] nizcita hai, kyoMki [samitasya] pA~coM samitiyoMmeM [prayatasya ] yatnapUrvaka pravRtti karanevAle munike [hiMsAmAtreNa] bAhyameM jIvake ghAtake hone mAtrase [ bandhaH ] bandha [ nAsti ] nahIM hotA / bhAvArtha -- hiMsA do prakArakI hai, eka antaraGga aura dUsarI bahiraGga; jJAnaprANakI ghAta karanevAlI azuddhopayogarUpa pravRttiko 'antaraGgahiMsA' kahate haiM / bAhyajIvake prANoMkA ghAta karaneko 'bahiraGgahiMsA' kahate haiM / ina donoMmeM antaraGgahiMsA prava. 34

Page #431
266 kundakundaviracitaH [a0 3, gA0 18prasiddhastathA tadvinAbhAvinA prayatAcAreNa prasiddhayadazuddhopayogAsadbhAvaparasya paramANavyaparopasadbhAve'pi bandhAmasiddhayA sunizcitahiMsA'bhAvaprasiddhezvAntaraGga evaM chedo balIyAn na punarbahiraGgaH / evamapyantaragacchedAyatanamAtrakhAdahiraGgacchedo'bhyugamyetaiva / / 17 / / __ atha sarvathAntaraGgacchedaH pratiSedhya ityupadizati ayadAcAro samaNo chassu vi kAyesu vadhakaro tti mdo| - caradi jadaM jadi NicaM kamalaM va jale Niruvalevo // 18 // hiMsAmetteNa dravyahiMsAmAtreNa / kathaMbhUtasya puruSasya / samidassa samitasya zuddhAtmasvarUpe samyagito gataH pariNataH samitastasya samitasya / vyavahAreNeryAdipaJcasamitiyuktasya ca / ayamatrArtha:-svasvabhAvanAnirUpanizcayaprANasya vinAzakAraNabhUtA rAgAdipariNatinizcayahiMsA hiMsA bhaNyate rAgAdyutpattebahiraGganimittabhUtaH parajIvaghAto vyavahArahiMseti dvidhA hiMsA jJAtavyA / kiMtu vizeSaH-bahiraGgahiMsA bhavatu vA mA bhavatu svasvabhAvanArUpanizcayaprANaghAte sati nizcayahiMsA niyamena bhavatIti / tataH kAraNAtsava mukhyeti // 17 // atha tamevArtha dRSTAntadArTAntAbhyAM dRDhayati uccAliyamhi pAe iriyAsamidassa nniggmtthaae| AvAdhejja kuliMga marijja taM jogamAsejja / / *1 // Na hi tassa taNNimitto baMdho suhumo ya desido samaye / mucchA pariggaho ciya ajjhappapamANado dihro // 12 // jummaM / uccAliyamhi pAe utkSite cAlite sati pAde / kasya / iriyAsamidassa IryAsamititapodhanasya / ka / NiggamatthAe vivakSitasthAnAnnirgamasthAne AbAdheja AbAdhyeta pIDayeta / sa kaH / kuliMga sUkSmabalavatI hai / kyoMki bAhyameM dUsare jIvakA ghAta ho, yA na ho, kintu yadi munike yatnarahita halana calanAdi kriyA ho, to usa munike yatna rahita AcArase avazyameva upayogakI caMcalatA hotI hai| ataeva azuddhopayogake honese AtmAke caitanya prANakA ghAta hotA hai, isI liye hiMsA avazyameva hai, aura yadi muni yatnase pA~ca samitiyoMmeM pravRtti kare, to vaha muni upayogakI nizcalatAse zuddhopayogarUpa saMyamakA rakSaka hotA hai| isaliye bAhyameM kadAcit dUsare jIvakA ghAta bhI ho, taba bhI antaraGga ahiMsaka bhAvake balase bandha nahIM hotA / isaliye zuddhopayogarUpa saMyamakI ghAtanevAlI antaraGgahiMsA hI balavatI hai / antaraGgahiMsAse avazya hI bandha hotA hai| kintu bAhyahiMsAse bandha hotA bhI hai, aura nahIM bhI hotA hai| yadi yatna karanepara bhI bAhyahiMsA ho jAya, to bandha nahIM hotA, aura jo yatna na ho, to avazya hI bAhyahiMsA bandhakA kAraNa hotI hai, aura bAhyahiMsAkA jo niSedha kiyA hai, so bhI antaraGgahiMsAke nivAraNa karaneke liye hI kiyA hai / isaliye antaraGgahiMsA tyAjya hai, aura zuddhopayogarUpa ahiMsakabhAva upAdeya hai|| 17 // Age sarvathA antaraGga zuddhopayogarUpa saMyamakA ghAta niSedha karane yogya hai, yaha kahate haiM[ayatAcAraH] jisake yatnapUrvaka AcAra kriyA nahIM, aisA [zramaNaH] jo muni vaha [SaTUsvapi]

Page #432
18] pravacanasAraH ayatAcAraH zramaNaH SaTsvapi kAyeSu vadhakara iti mataH / carati taM yadi nityaM kamalamiva jale nirupalepaH / / 18 / / yatastadavinAbhAvinA aprayatAcAratvena prasiddha dazuddhopayogasadbhAvaH SaTkAyaprANavyaparopratyayabandhaprasiddhayA hiMsaka eva syAt / yatazca tadvinAbhAvinA prayatAcAratvena prasiddhacadazuddhopayogAsadbhAvaH parapratyayabandha lezasyApyabhAvAjjaladurlalitaM kamalamiva nirupalepakhaprasiddherahiMsaka jantuH na kevalamAbAdhyeta marijja mriyatAM vA / kiM kRtvA / taM jogamAsejja taM pUrvoktaM pAdayogaM pAdasaMghaTanamAzritya prApyeti / Na hi tassa taNimitto baMdho muhumo ya desido samaye na hi tasya tannimit bandhaH sUkSmo'pi dezitaH samaye tasya tapodhanasya tannimittaM sUkSmajantughAtanimitto bandhaH sUkSmo'pi stoko'pi naiva dRSTaH samaye paramAgame / dRSTAntamAha-mucchA pariggaho ciya mUrcchAparigrahazcaiva ajjhaSpapamANado diTTho adhyAtmaM dRSTamiti / ayamatrArtha : - 'mUrcchA parigrahaH' iti sUtre yathAdhyAtmAnusAreNa mUrcchArUparAgAdipariNAmAnusAreNa parigraho bhavati na ca bahiraGgaparigrahAnusAreNa tathAtra sUkSmajantughAte'pi yAvatAMzena svasvabhAvacalanarUpA rAgAdipariNatilakSaNabhAvahiMsA tAvatAMzena bandho bhavati, na ca pAdasaMghaTamAtreNa tasya tapodhanasya rAgAdipariNatilakSaNabhAvahiMsA nAsti / tataH karaNAdbandho'pi nAstIti // 1-2 // atha nizcayahiMsArUpo'ntaraGgacchedaH sarvathA pratiSedhya ityupadizati - ayadAcAro nirmalAtmAnubhUtibhAvalakSaNaprayatnarahitatvena ayatAcAraH prayatnarahitaH / sa kaH / samaNo zramaNastapodhanaH chassu vi kAye karoti mado paTsvapi kAyeSu vadhakaro hiMsAkara iti mataH saMmataH kathitaH / caradi Acarati vartate / kathaM yathA bhavati / jadaM yataM yatnaparaM jadi yadi cet NiccaM nityaM sarvakAlaM tadA kamalaM va jale Niruvaletro kamalamiva jale nirupalepa iti / etAvatA kimuktaM bhavati -- zuddhAtmasaMvittilakSaNachahoM [kAyeSu ] pRthivI Adi kAyoMmeM [ bandhakaH ] bandhakA karanevAlA hai, [ iti ] aisA [mataH ] sarvajJadevane kahA hai / [yadi ] yadi [ nityaM ] hamezaH [yataM ] yati kriyAmeM yatnakA [ carati ] AcaraNa karatA hai, [tadA] to vaha muni [jale ] jalameM [ kamalam ] kamalakI [ iva] taraha [ nirupalepaH] karmabandharUpa lepase rahita hai / bhAvArtha - jisa samaya upayoga rAgAdibhAvase dUSita hotA hai, usa samaya avazyameva yati kriyAmeM zithila hokara guNoM meM yatna rahita hotA hai / jahA~ yatna rahita kriyA hotI hai, vahA~ avazyameva azuddhopayogakA astitva hai / yatna rahita kriyAse SaTkAyakI virAdhanA hotI hai / isase azuddhopayogI munike hiMsakabhAvase bandha hotA hai / jaba munikA upayoga rAgAdi bhAvase raMjita na ho, taba avazya hI yati kriyAmeM sAvadhAna hotA huA yatnase rahatA hai, usa samaya zuddhopayogakA astitva hotA hai, aura yatnapUrvaka kriyAse jIvakI virAdhanAkA isake aMza bhI nahIM hai / ataeva ahiMsakabhAvase karmalepase rahita hai, aura yadi yatna karate hue bhI kadAcit parajIvakA ghAta hojAya, to bhI zuddhopayogarUpa ahiMsakabhAvake astitvase karmalepa nahIM lagatA / jisa prakAra kamala yadyapi jalameM DUbA rahatA hai, tathApi apane aspRzya svabhAvase nirlepa hI hai, usI taraha yaha muni bhI hotA hai| isaliye 1 1 267

Page #433
268 kundakundaviracitaH [a0 3, gA0 18eva syAt / tatastaistaiH sarvaiH prakArairazuddhopayogarUpo'ntaraGgacchedaH pratiSedhyo yairyaistadAyatanamAtrabhUtaH paraprANavyaparoparUpo bahiraGgacchedo dUrAdeva pratiSiddhaH syAt // 18 // athaikAntikAntaraGgacchedavAdupadhistadvatpatiSedhya ityupadizati havadi va Na havadi baMdho madamhi jIve'dha kAyacemhi / baMdho dhuvamuvadhIdo idi samaNA chaDiyA savvaM // 19 // bhavati vA na bhavati bandho mRte jIve'tha kAyaceSTAyAm / / bandho dhruvamupadheriti zramaNAstyaktavantaH sarvam // 19 // ___ yathA hi kAyavyApArapUrvakasya paramANavyaparopasyAzuddhopayogasadbhAvAsadbhAvAbhyAmanaikAntikabandhalena chedasamanaikAntikamiSTaM, na khalu tathopadheH, tasya sarvathA tadavinAbhAvivaprasiddhayazuddhopayogapariNatapuruSaH SaDjIvakule loke vicarannapi yadyapi bahiraGgadravyahiMsAmAtramasti tathApi nizcayahiMsA nAsti / tataH kAraNAcchuddhaparamAtmabhAvanAbalena nizcayahiMsaiva sarvatAtparyeNa parihartavyeti // 18 // atha bahiraGgajIvaghAte bandho bhavati na bhavati vA parigrahe sati niyamena bhavatIti pratipAdayati-havAdi va Na havadi baMdho bhavati vA na bhavati bandhaH kasminsati madamhi jIve mRte satyanyajIve / adha aho| kasyAM satyAm / kAyaceTTamhi kAyaceSTAyAm / tarhi kathaM bandho bhavati / baMdho dhuvamuvadhIdo bandho bhavati dhruvaM nizcitam / kasmAdupadheH parigrahAtsakAzAditi hetoH samaNA chaDDiyA savvaM zramaNA mahAzramaNAH jina jina bhAvoMse zuddhopayogarUpa antaraGgasaMyamakA sarvathA ghAta ho, una bhAvoMkA niSedha hai, aura antaraGgasaMyamake ghAtakA kAraNa, parajIvakI bAdhArUpa bahiraGgasaMyamakA bhI ghAta sarvathA tyAjya hai // 18 // Age sarvathA antaraGgasaMyamakA ghAtaka honese muniko parigrahakA sarvathA niSedha karate haiM-[atha] Age arthAt muniko parigrahase saMyamakA ghAta dikhAte haiM, ki [kAyaceSTAyAM] munikI halana calana kriyAke honese [jIve] trasa sthAvara jIvake [mRte sati] maranepara [hi] nizcayase [bandhaH] karmalepa [bhavati] hotA hai, [vA] athavA [na] nahIM bhI [bhavati hotA hai| kintu [upadheH] parigrahase [bandhaH] bandha [dhruvaM] nizcayase hotA hI hai| [iti] aisA jAnakara [zramaNAH] mahAmuni arahaMtadeva [saveM] samasta hI parigrahako pahale hI [tyaktavantaH] chor3ate haiM / bhAvArtha-munike halana calanAdi kriyAse parajIvakA jo ghAta hotA hai, usa ghAtase munike sarvathA bandha nahIM hotA, hotA bhI hai, aura nahIM bhI hotA hai, yahA~ anekAnta hai, eka niyama nhiiN| kyoMki yadi antaraGga zuddhopayoga hai, to bandha nahIM hotaa| isaliye bAhya paraprANa ghAtase zuddha azuddha upayogake hone yA na honese bandha hotA bhI hai, aura nahIM bhI hotA hai / munike parajIvake ghAtase bandha hove bhI, aura na bhI hove, parantu yadi muni parigrahakA grahaNa kareM, to bandha hove bhI na bhI hove, aisA nahIM hai| kintu nizcayase bandha hotA hai| kyoMki parigrahake grahaNase sarvathA azuddhopayoga hotA hai| ataH antaraGgasaMyamakA ghAta honese bandha nizcita hai / antaraGga abhilASAke vinA parigrahakA grahaNa kadAcit nahIM hotA, anta

Page #434
19] 269 daikAntikAzuddhopayogasadbhAvasyaikAntikabandhakhena chedatvamaikAntikameva / ata eva bhagavanto'rhantaH paramAH zramaNAH svayameva [ prAgeva ] sarvamevopadhiM pratiSiddhavantaH / ata eva cAparairapyantaraGgacchedavattadanAntarIyakatvAtprAgeva sarva evopadhiH pratiSedhyaH / / 19 / / vaktavyameva kila yattadazeSamuktametAvataiva yadi cetayate'tra ko'pi / vyAmohajAlamatidustarameva nUnaM nizcetanasya vacasAmativistare'pi // pravacanasAraH sarvajJAH pUrvaM dIkSAle zuddhabukasvabhAvaM nijAtmAnameva parigrahaM kRtvA zeSaM samastaM bAhyAbhyantaraparigrahaM charditavantaH / evaM jJAtvA zeSatapodhanairapi nijaparamAtmaparigrahaM svIkAraM kRtvA zeSaH sarvo'pi parigraho manovacanakAyaiH kRtakAritAnumataizva tyajanIya iti / atredamuktaM bhavati - zuddha caitanyarUpanizcayaprANe rAgAdipariNAmarUpanizcayahiMsayA pAtite sati niyamena bandho bhavati / parajIvaghAte punarbhavati vA na bhavatIti niyamo nAsti, paradravye mamatvarUpamUrcchAparigraheNa tu niyamena bhavatyeveti // 19 // evaM bhAvahiMsAvyAkhyAnamukhyatvena paJcamasthale gAthASaTkaM gatam / iti pUrvoktakrameNa evaM pagamiya siddhe' ityAyekaviMzatigAthAbhiH sthala paJcakenotsarga cAritravyAkhyAnanAmA prathamo'ntarAdhikAraH samAptaH / ataH paraM cAritrasya dezakAlApekSayApahatasaMyamarUpeNApavAdavyAkhyAnArthaM pAThakramega triMzadgAthAbhirdvitIyo'ntarAdhikAraH prArabhyate // tatra catvAri sthalAni bhavanti, tasminprathamasthale nirgranthamokSamArgasthApanAmukhyatvena 'Na hi Niravekkho cAgo' ityAdi gAthApaJcakam / atra TIkAyAM gAthAtrayaM nAsti / tadanantaraM sarvasAvadyapratyAkhyAnalakSaNasAmAyikasaMyamAsamarthAnAM yatInAM saMyamazaucajJAnopakaraNanimittamapavAdavyAkhyAnamukhyatvena 'chedo jeNa Na raGgabhAva ke vinA zarIrakI kriyAse yatna karate hue parajIvakA ghAta ho bhI jAya, parantu parigrahakA grahaNa antaraGgabhAva vinA zarIrakI ceSTAse kadAcit nahIM hotaa| isaliye aisA jAnakara hI bhagavAn vItarAgadeva parigrahakA sarvathA tyAga karate haiM, aura dUsare muniyoM ko bhI yahI cAhiye, ki ve bhI samasta parigrahakA tyAga kareM / zuddhopayogarUpa antaraGgasaMyamakA ghAta karo, yA parigrahakA grahaNa karo, ye donoM samAna haiM / saMyamake ghAtaka donoM haiM / isaliye muniko cAhiye, ki jisa prakAra antaraGgasaMyamake ghAtakA niSedha kare, usI prakAra parigrahako sabase pahale chor3a de| bahuta kahA~taka kaheM, jo samajhane vAlA hai, vaha thor3e hI meM samajha jAtA hai, aura jo samajhanevAlA na hove, to usako jitanA vacanakA vistAra dikhAyA jAya, vaha saba hI mohakA samUha apAra vAgjala hotA hai, arthAt kisI prakAra bhI vaha samajhatA nahIM // 19 // Age antaraGgabhAvase jo bAhyaparigrahakA tyAga hai, vaha antaraGga zuddhopayogarUpa saMyamake ghAtakA niSedhaka nahIM hai, aisA upadeza karate haiM- yadi [ nirapekSaH ] parigrahakI apekSAse sarvathA rahita [ tyAgaH ] parigrahakA tyAga [na] na hoya to [hi ] nizcayase [ bhikSoH ] munike [AzayavizuddhiH ] cittakI nirmalatA [na] nahIM [ bhavati ] hotI hai, [ca] aura [citte ] jJAnadarzanopayoga

Page #435
270 kundakundaviracitaH [a0 3, gA0 20athAntaraGgacchedapratiSedha evAyamupadhipratiSedha ityupadizati Na hi Niravekkho cAgo Na havadi bhikkhussa aasyvisuddhii| avisuddhassa ya citte kahaM Nu kammakkhao vihio // 20 // na hi nirapekSastyAgo na bhavati bhikssoraashyvishuddhiH| avizuddhasya ca citte kathaM nu karmakSayo vihitaH // 20 // na khalu bahiraGgasaMgasadbhAve tuSasadbhAve taNDulagatAzuddhakhasyevAzuddhopayogarUpasyAntaraGgacchedasya pratiSedhasadbhAve ca na zuddhopayogamUlasya kevalasyopalambhaH / tato'zuddhopayogasyAntaraGgacchedasya pratiSedhaM prayojanamapekSyopavidhIyamAnaH pratiSedho'ntaraGgacchedapratiSedha eva syAt // 20 // vijadi' ityAdi sUtratrayam / tadanantaraM strInirvANanirAkaraNapradhAnatvena 'pecchadi Na hi iha logaM' ityAcekAdaza gAthA bhavanti / tAzcAmRtacandraTIkAyAM na santi / tataH paraM sarvopekSAsaMyamasamarthasya tapodhanasya dezakAlApekSayA kiMcitsaMyamasAdhakazarIrasya niravadyAhArAdisahakArikAraNaM grAhyamiti punasyapavAdavizeSavyAkhyAnamukhyatvena 'uvayaraNaM jigamagge' ityAdhekAdazagAthA bhavanti / atra TIkAyAM gAthA catuSTayaM nAsti / evaM mUlasUtrAbhiprAyeNa triMzadgAthAbhiH TIkApekSayA punarvAdazagAthAbhiH dvitIyAntarAdhikAre samudAyapAtanikA / tathAhi-atha bhAvazuddhipUrvakabahiraGgaparigrahaparityAge kRte sati abhyantaraparigrahaparityAgaH kRta eva bhavatIti nirdizati-Na hi giravekkho cAgo na hi nirapekSastyAgaH yadi cet parigrahatyAgaH sarvathA nirapekSo na bhavati kiMtu kimapi vastrapAtrAdikaM grAhyamiti bhavatA bhaNyate tarhi he ziSya Na havadi bhikkhussa AsayavisuddhI na bhavati bhikSorAzayavizuddhiH tadA sApekSapariNAme sati bhikSostapodhanasya cittazuddhirna bhavati avisuddhassa ya citte zuddhAtmabhAvanArUpazuddhirahitasya tapodhanasya citte manasi hi sphuTaM kahaM tu kammakkhao vihio kathaM tu karmakSayo vihitaH ucito na kathamapi / anenaitaduktaM bhavati-yathA bahiraGgatuSasadbhAve sati taNDulasyAbhyantarazuddhiM kartuM nAyAti tathA vidyamAne'vidyamAne vA bahiraGgaparigrahe'bhilASe sati nirmalazuddhAtmAnubhUtirUpAM cittazuddhiM kartuM nAyAti / yadi punarviziSTavairAgyapUrvakaparigrahatyAgo bhavati tadA cittazuddhirbhavatyeva khyAtipUjAlAbhanimittatyAge tu na bhavati // 20 // rUpa pariNAmoMmeM [avizuddhasya jo samala hai, usa munike [kathaM] kisa prakAra [nu] bhalA [karmakSayaH] samasta karmakA nAza [vihitaH] ho sakatA hai ? nahIM ho sakatA / bhAvArtha-jo munike bAhya parigraha tila tusamAtra bhI ho, to antaraGgameM zuddhopayogarUpa saMyamakA ghAta avazya hotA hai, utane hI parigrahase azuddha bhAva avazya hote haiM / jisa prakAra cA~valake Upara tusake (chilake) honese cA~valameM avazya Arakta (lalAI liye hue) mala hotA hai, usa hI prakAra munike kiMcitmAtra bhI bAhya parigrahake honese abhyantarameM nizcayase azuddha bhAva hote haiN| jisa munike kucha bhI parigraha hai, usake zuddhopayoga nahIM hotA, jahA~ zuddhopayoga nahIM, vahA~ kevalapadakI prApti kahA~se hove / isaliye jo koI azuddhopayogarUpa asaMyama bhAvako chor3anA cAhe, vaha puruSa bAhya parigrahakA sarvathA tyAga kare, taba usa puruSake

Page #436
271 21] pravacanasAraH __ arthakAntikAntaraGgacchedasamupadhivistareNopadizati kidha tamhi Natthi mucchA AraMbho vA asaMjamo tassa / tadha paradavvammi rado kadhamappANaM pasAdhayadi // 21 // kathaM tasminnAsti mUcchoM Arambho vA asaMyamastasya / tathA paradravye rataH kathamAtmAnaM prasAdhayati // 21 // upadhisadbhAve hi mamatapariNAmalakSaNAyA mUrchAyAstadviSayakarmaprakramapariNAmalakSaNasyAatha tameva parigrahatyAgaM draDhayati geNhadi va celakhaMDaM bhAyaNamatthi tti bhaNidamiha mutte / jadi so cattAlaMbo havadi kahaM vA aNAraMbho // 3 // vatthakkhaMDaM dudiyabhAyaNamaNNaM ca geNhadi nniydN| vijadi pANAraMbho vikkhevo tassa cittammi // 4 // geNhai vidhuNai dhovai sosei jadaM tu Adave khittaa| patthaM ca celakhaMDa vibhedi parado ya pAlayadi // *5 // visesayaM / geNhadi va celakhaMDaM gRhNAti vA celakhaNDaM vastrakhaNDaM bhAyaNaM bhikSAbhAjanaM vA atthi ti bhaNidaM astIti bhaNitamAste / ka / iha sutte iha vivakSitAgamasUtre jadi yadi cet / so cattAlaMbo havadi kahaM nirAlambanaparamAtmatattvabhAvanAzUnyaH san sa puruSo bahirdravyAlambanarahitaH kathaM bhavati na kathamapi vA aNAraMbho niHkriyanirArambhanijAtmatattvabhAvanArahitatvena nirArambho vA kathaM bhavati kiMtu sArambha eva, iti prathamagAthA / / vatthakhaMDaM duddiyabhAyaNaM vastrakhaNDaM dugdhikAbhAjanaM aNNaM ca geNhadi anyacca gRhNAti kambalamRduzayanAdikaM yadi cet / tadA kiM bhavati / NiyadaM vijadi pANAraMbho nijazuddhacaitanyalakSaNaprANavinAzarUpo vA niyataM prANArambhaH prANavadho vidyate na kevalaM prANArambhaH vikkhevo tassa cittammi avikSiptacittaparamayogarahitasya parigrahapuruSasya vikSepastasya vidyate citte manasIti / iti dvitIyagAthA // geNhai svazuddhAtmagrahaNazUnyaH san gRhNAti kimapi bahirdravyaM vidhuNai karmadhUli vihAya bahiraGgadhUli vidhUnoti vinAzayati / dhovai nirmalaparamAtmatattvamalajanakarAgAdimalaM vihAya bahiraGgamalaM dhauti prakSAlayati sosei jadaM tu Adave khittA nirvikalpadhyAnAtapena saMsAranadIzoSaNamakurvan zoSayati zuSkaM karoti jadaM tu yatnaparaM tu yathA bhavati / kiM kRtvA / Atape nikSipya / kiM tat / patthaM ca celakhaMDaM pAtraM vastrakhaNDaM antaragasaMyamake ghAtakA niSedha avazya hotA hai // 20 // Age yaha kahate haiM, ki sarvathA antaraGgasaMyamakA ghAta parigrahase hI hai-[tasmin ] usa parigrahake honepara [mUchauM ] mamatva pariNAma [vA] athavA usa parigrahake liye [ArambhaH ] udyamase kriyAkA Arambha aura [tasya] usa hI munike [asaMyamaH] zuddhAtmAcaraNarUpa saMyamakA ghAta [kathaM] kisa prakAra [nAsti na hove, avazya hI hove, [tathA] usa hI prakAra jisake parigraha hai, vaha muni [paradravye nijarUpase bhinna paradravyarUpa

Page #437
272 [ a0 3, gA0 21 rambhasya zuddhAtmarUpa hiMsanapariNAmalakSaNasyAsaMyamasya vAvazyaM bhAvitvAttathopadhidvitIyasya paradravyaratavena zuddhAtmadravyamasAdhakatvAbhAvAcca aikAntikAntaraGgacchedavamupadheravadhAryata eva / idamatra tAtparyamevaMvidhatvamupadhera vadhAryaM sa sarvathA saMnyastavyaH // 21 // kundakundaviracitaH atha kasyacitkacitkadAcitkathaMcitkazcidupadhirapratiSiddho'pyastItyapavAdamupadizatichedo jeNa Na vijjadi gahaNavisaggesu sevamANassa / samaNo tehi vadu kAlaM khettaM viyANittA // 22 // chedo yena na vidyate grahaNavisargeSu sevamAnasya / zramaNasteneha vartatAM kAlaM kSetraM vijJAya // 22 // vA bibhedi nirbhayazuddhAtmatattvabhAvanAzUnyaH san bibheti bhayaM karoti / kasmAtsakAzAt / parado ya paratacaurAdeH pAlayadi paramAtmabhAvanAM na pAlayanna rakSayanparadravyaM kimapi pAlayatIti tRtIyA gAthA / / 3-5 / / atha saparigrahasya niyamena cittazuddhirnazyatIti vistareNAkhyAti - kidha tamhi Natthi mucchA paradravyamamatvarahitaciccamatkArapariNatervisadRzamUrcchA kathaM nAsti api tvastyeva / ka / tasmin parigrahAkAtipuruSe AraMbho vA manovacanakAyakriyArahitaparamacaitanyapratibandhaka Arambho vA kathaM nAsti kiM tvastyeva asaMjamo tassa zuddhAtmAnubhUtivilakSaNAsaMyamo vA kathaM nAsti kiM tvastyeva tasya saparigrahasya tatha paradaosmma rado tathaiva nijAtmadravyAtparadravye rataH kadhamappANaM pasAdhayadi sa tu saparigrahapuruSaH kathamAtmAnaM prasAdhayati / na kathamapIti // 21 // evaM zvetAmbara matAnusAriziSya saMbodhanArthaM nirgranthamokSamArgasthApanamukhyatvena prathamasthale gAthApaJcakaM gatam / atha kAlApekSayA paramopekSAsaMyamazaktyabhAve satyAhArasaMyamazauca jJAnopakaraNAdikaM kimapi grAhyamityapavAdamupadizati -- chedo jeNa Na vijjadi chedo yena na vidyate / parigrahameM [rataH ] rAgI hokara [ kathaM ] kisa taraha [ AtmAnaM ] apane zuddha svarUpakA [ prasAdhayati ] ekAgratAse anubhava karasakatA hai ? nahIM kara sakatA / bhAvArtha - jisake parigraha hotA hai, usake avazya hI mamatvabhAva hote haiM / usa parigraha ke nimittase Arambha bhI hotA hai, jahA~ mamatA aura Arambha hotA hai, vahA~ zuddhopayogarUpa AtmIka prANakI hiMsA hotI hai, jahA~ hiMsA ho, vahIM asaMyama bhI ho, aura bhI parigrahI muniko bar3A doSa hai, parigraha paradravya hai, jo paradravyameM rata hotA hai, usake zuddhAtmadravyakI siddhikA abhAva hotA hai, zuddhAtmadravyakI siddhi munipadakA mUla hai, jahA~ yaha nahIM, vahA~ munipada nahIM / isaliye isa kathanakA yaha abhiprAya hai, ki parigraha sarvathA tyAgane yogya hai // 21 // Age kisI munike kisI eka kAlameM kisI eka tarahase koI eka parigraha atyAjya bhI hai, aisA apavAdamArga dikhalAte haiM--[ sevamAnasya ] parigraha sevanevAle munike [ grahaNavisargeSu ] grahaNa karanemeM athavA tyAgane meM [r] jisa parigrahase [ chedaH ] zuddhopayogarUpa saMyamakA ghAta [ na vidyate ] nahIM ho, [tena ] usa parigrahase [ zramaNaH ] muni [kAlaM kSetraM ] kAla aura kSetrako [vijJAya ] jAnakara [ iha ] isa lokameM [vartatAM ] pravarte ( rahe ) to koI hAni nahIM hai / bhAvArtha - utsargamArga vaha hai,

Page #438
23] pravacanasAraH 273 ___ Atmadravyasya dvitIyapudgaladravyAbhAvAtsarva evopadhiH pratiSiddha ityutsargaH / ayaM tu mizrakAlakSetravazAtkazcidapratiSiddha ityapavAdaH / yadA hi zramaNaH sarvopadhipratiSedhamAsthAya paramamupekSAsaMyamaM pratipattukAmo'pi viziSTakAlakSetravazAvasanazaktirna pratipattuM kSamate tadApakRSya saMyama patipadyamAnastadvahiraGgasAdhanamAtramupadhimAtiSThate / sa tu tathA sthIyamAno na khalUpadhitvAcchedaH, pratyuta chedapratiSedha eva / yaH kilAzuddhopayogAvinAbhAvI sa chedaH / ayaM tu zrAmaNyaparyAyasahakArikAraNazarIravRttihetubhUtAhAranirhArAdigrahaNavisarjanaviSayacchedapratiSedhArthamupAdIyamAnaH sarvathA zuddhopayogAvinAbhUtakhAcchedapratiSedha eva syAt // 22 // athApratiSiddhopadhisvarUpamupadizati____ appaDikuTuM uvadhi apatthaNijaM asaMjadajaNehiM / mucchAdijaNaNarahidaM geNhadu samaNo jadi vi appaM // 23 // yenopakaraNena zuddhopayogalakSaNasaMyamasya chedo vinAzo na vidyate / kayoH / gahaNavisaggesu grahaNavisargayoH yasyopakaraNasyAnyavastuno vA grahaNe svIkAre visarjane / kiM kurvataH tapodhanasya / sevamANassa tadupakaraNaM sevamAnasya / samaNo teNiha baTTadu kAlaM khettaM viyANittA zramaNastenopakaraNeneha loke vartatAm / kiM kRtvA / kAlaM kSetraM ca vijJAyeti / ayamatra bhAvArtha:-kAlaM paJcamakAlaM zItoSNAdikAlaM vA kSetraM bharatakSetraM mAnuSajAGgalAdikSetraM vA, vijJAya yenopakaraNena svasaMvittilakSaNabhAvasaMyamasya bahiraGgadravyasaMyamasya vA, chedo na bhavati tena vartata iti // 22 // atha pUrvasUtroditopakaraNasvarUpaM darzayati-appaDikuTuM uvadhi nizcayavyavahAramokSamArgasahakArikAraNatvenApratiSiddhamupadhimupakaraNarUpopadhiM apatthaNijjaM asaMjadajaNehiM ki saba parigrahakA niSedha kiyA hai, kyoMki AtmAke eka apane bhAvake sivAya paradravyarUpa dUsarA pudgalabhAva nahIM hai, isa kAraNa utsargamArga parigraha rahita hai, aura yaha vizeSarUpa apavAdamArga hai vaha kAla kSetrake vaza kisI eka parigrahako grahaNa karatA hai, isaliye apavAda bhedarUpa hai / yahI dikhalAte haiMjisa samaya koI eka muni saba parigrahako tyAgakara parama vItarAga saMyamako prApta honA cAhatA hai, vahI muni kisI eka kAlakI vizeSatAse athavA kSetrake vizeSase hIna zakti hotA hai, taba vaha vItarAgasaMyama dazAko nahIM dhAraNa kara sakatA, isaliye sarAgasaMyama avasthAko aMgIkAra karatA hai, aura usa avasthAkA bAhya sAdhana parigraha grahaNa karatA hai / usa parigrahako grahaNa kara tiSThate hue munike usa parigrahase saMyamakA ghAta nahIM hotaa| saMyamakA ghAta vahA~ hotA hai, jahA~para ki munipadakA ghAtaka azuddhopayoga hotA hai / yaha parigraha to saMyamake ghAtake dUra karaneke liye hai / munipadavIkA sahakArI kAraNa zarIra hai, aura usa zarIrakI pravRtti AhAra nIhArake grahaNa tyAgase hotI hai, usameM saMyamake ghAtake niSedhake liye aMgIkAra karate haiM / isa kAraNa azuddhopayogamayI jo saMyamakA ghAta hai, usako dUra karanevAlA parigraha hai, isaliye ghAtaka nahIM hai // 22 // Age jisa parigrahakA munike liye niSedha nahIM hai, usakA svarUpa dikhalAte haiM-[zramaNaH] apavAdamArgI muni [upadhi] aise parigrahako [gRhNAtu] grahaNa kare, to prava. 35

Page #439
274 kundakundaviracitaH [a0 3, gA0 23aprtikrussttmupdhimpraarthniiymsNytjnaiH| mUrchAdijananarahitaM gRhNAtu zramaNo yadyapyalpam // 23 // yaH kilopadhiH sarvathA bandhAsAdhakabAdapratikruSTaH saMyamAdanyatrAnucitavAdasaMyatajanApArthanIyo rAgAdipariNAmamantareNa dhAryamANakhAnmUrchAdijananarahitazca bhavati sa khalvapatiSiddhaH / ato yathoditasvarUpa evopadhirupAdeyo na punaralpo'pi yathoditaviparyastasvarUpaH // 23 // athotsarga eva vastudharmoM na punarapavAda ityupadizati kiM kiMcaNa tti taka apuNabbhavakAmiNodha dehe vi| saMga tti jiNavariMdA NippaDikammattamuddidyA // 24 // kiM kiMcanamiti tarkaH apunarbhavakAmino'tha dehe'pi / saMga iti jinavarendrA niHpratikarmavamuddiSTavantaH // 24 // atra zrAmaNyaparyAyasahakArikAraNakhenApatiSidhyamAne'tyantamupAttadehe'pi paradravyakhAtparigraho'yaM na nAmAnugrahArhaH kiMtUpekSya evetyapratikarmakhamupadiSTavanto bhagavanto'rhadevAH / atha tatra aprArthanIyaM nirvikArAtmopalabdhilakSaNabhAvasaMyamarahitasyAsaMyatajanasyAnabhilaSaNIyam / mucchAdijaNaNarahidaM paramAtmadravyavilakSaNabahirdravyamamatvarUpamU rakSaNArjanasaMskArAdidoSajananarahitam / geNhadu samaNo jadi vi appaM gRhNAtu zramaNo yamapyalpaM pUrvoktamupakaraNopadhiM yadyapyalpaM tathApi pUrvoktocitalakSaNameva grAhya na ca tadviparItamadhikaM vetyabhiprAyaH // 23 // atha sarvasaMgaparityAga, eva zreSThaH zeSamazakyAnuSThAnamiti prarUpayati-kiM kiMcaNa tti takaM kiM kiMcanamiti tarkaH kiM kiMcanaM parigraha iti tarko vicAraH kriyate tAvat / kasya / apuNabbhavakAmiNo apunarbhavakAminaH anantajJAnAdicatuSTayAtmamokSAbhilASiNaH adha aho deho vi deho'pi saMga tti saGgaH parigraha iti hetoH jiNavariMdA jinavarendrAH kartAraH NippaDikucha bhI doSa nahIM hai / jo parigraha [apratikruSTaM] baMdhako nahIM karatA [asaMyatajanaiH] saMyama rahita janoMkA [aprArthanIyaM prArthanA karaneke yogya nahIM hai, [mUcchAdijananarahitaM] mamatA, AraMbha, hiMsAdika bhAvoMkI utpattise rahita hai, aura vaha [yadyapi] yadyapi [alpaM] thor3A hai| bhAvArtha-jisa parigrahako asaMyamI grahaNa nahIM kara sakate, aura jisase rAgAdibhAva vinA grahaNa honese mUrchAdi bhAva nahIM hote, aise parigrahakA muniko niSedha nahIM hai, kiMtu grahaNa karane yogya hai, aura jo isase viparIta parigraha hai, vaha thor3A honepara bhI grahaNa yogya nahIM hai, jaisA kucha munike yogya hai, vahI grahaNa yogya hai // 23 // Age utsargamArga hI vastukA dharma hai, apavAdamArga nahIM, aisA upadeza karate haiM-[atha] aho, dekho ki [apunarbhavakAminaH] mokSake abhilASI munike [dehe'pi] dehake honepara bhI [saMgaH] parigraha hai, [iti] aisA jAnakara [jinavarendrAH ] sarvajJa vItarAgadeva [ni:pratikarmatvaM] mamatvabhAva sahita zarIrakI kriyAke tyAgakA [ uddiSTavantaH] upadeza karate hue, taba usa munike [kiM] kyA [kiMcana] anya bhI kucha parigraha hai, [iti] aisA [tarkaH] bar3A hI

Page #440
25.7] pravacanasAraH 275 zuddhAtmatattvopalambhasaMbhAvanarasikasya puMsaH zeSo'nyo'nupAttaH parigraho varAkaH kiM nAma syAditi vyakta eva hi teSAmAkUtiH / ato'vadhAryate utsarga eva vastudharmoM na punrpvaadH| idamatra tAtparya vastudharmakhAtparamanagranthyamevAvalambyam // 24 // atha ke'pavAdavizeSA ityupadizati uvayaraNaM jiNamagge liMga jahajAdarUvamidi bhaNidaM / guruvayaNaM pi ya viNao suttajjhayaNaM ca NiddiDheM // 25 // kammattamuTThiA niHpratikarmatvamupadiSTavantaH / zuddhopayogalakSaNaparamopekSAsaMyamabalena dehe'pi niHpratIkAritvaM kathitavanta iti / tato jJAyate mokSasukhAbhilASiNAM nizcayena dehAdisarvasaMgaparityAga evocito'nyastUpacAra eveti // 24 // evamapavAdavyAkhyAnarUpeNa dvitIyasthale gAthAtrayaM gatam / athaikAdazagAthAparyantaM strInirvANanirAkaraNamukhyatvena vyAkhyAnaM karoti / tadyathA-zvetAmbaramatAnusArI ziSyaH pUrvapakSaM karoti pecchadi Na hi iha logaM paraM ca samaNidadesido dhammo / dhammamhi tamhi kamhA viyappiyaM liMgamitthINaM // *6 // pecchadi Na hi iha logaM niruparAganijacaitanyanityopalabdhibhAvanAvinAzakaM khyAtipUjAlAbharUpaM prekSate na ca hi sphuTaM iha lokam / na ca kevalamiha lokaM paraM ca svAtmaprAptirUpaM mokSaM vihAya svargabhogaprAptirUpaM paraM ca paralokaM ca necchati / sa kaH / samaNidadesido dhammo zramaNendradezito dharmaH jinendropadiSTa ityarthaH / dhammamhi tamhi kamhA dharme tasmin kasmAt viyappiyaM vikalpitaM nirgranthaliGgAdvastraprAvaraNena pRthakRtam / kim / liMga sAvaraNacihnam / kAsAM saMbandhi / itthINaM strINAmiti pUrvapakSagAthA // 6 // atha parihAramAha Nicchayado itthINaM siddhI Na hi teNa jammaNA diTThA / tamhA tappaDirUvaM viyappiyaM liMgamitthINaM // 7 // Nicchayado itthINaM siddhI Na hi teNa jammaNA diTThA nizcayataH strINAM narakAdigativilakSaNAnantasukhAdiguNasvabhAvA tenaiva janmanA siddhirna diSTA na kathitA / tamhA tappaDirUvaM tasmAtkAraNAtpativicAra hotA hai| bhAvArtha-jisa mArga munipadakA sahakArI zarIra bhI paradravyarUpa parigraha jAnakara Adara karane yogya nahIM hai, vaha bhI mamatAbhAvase rahita hokara tyAgane yogya hai, aura bhagavaMtadevane mamatAse Ara vihArameM pravRtti honeko manA kiyA hai, to usa mArgameM zuddhAtma rasake AsvAdI munike anya parigraha vicArA kaise bana sakatA hai, aisA arahaMtadevakA prakaTa (nizcita) abhiprAya hai / isase yaha bAta siddha hotI hai, ki utsarga niSparigraha mArga hai, vahI vastukA dharma hai| parigraha rahanese apavAdamArga vastukA dharma nahIM hai / isase yaha abhiprAya nikalA, ki utsargamArga hI vastukA dharma hai, isaliye parama nirgrantha padavI avalaMbana karane yogya hai // 24 // Age apavAdamArgake kaunase bheda haiM, unako dikhalAte haiM[jinamArge] sarvajJa vItarAgadeva kathita nigrantha mokSamArgameM [upakaraNaM] munike upakArI parigraha

Page #441
276 kundakundaviracitaH upakaraNaM jinamArge liGgaM yathAjAtarUpamiti bhaNitam / guruvacanamapi ca vinayaH sUtrAdhyayanaM ca nirdiSTam // 25 // yogyaM sAvaraNarUpaM viyappiyaM liMgamitthINaM nirgranthaliGgAtpRthaktvena vikalpitaM kathitaM liGgaM prAvaraNasahitaM cihnam / kAsAm / strINAmiti // 7 // atha strINAM mokSapratibandhakaM pramAdabAhulyaM darzayatipaDIpamAdamaiyA edAsiM vitti bhAsiyA pamadA / tamhA tAo pamadA pamAdabahula ti NidiTThA // *8 // paiDIpamAdamaiyA prakRtyA svabhAvena pramAdena nirvRttA pramAdamayI / kA kartrI bhavati / edAsiM vitta etAsAM strINAM vRttiH pariNatiH bhAsiyA pamadA tata eva nAmamAlAyAM pramadAH pramadAsaMjJA bhaNitA bhASitAH striyaH / tamhA tAo pamadA yata eva pramadA saMjJAstAH striyaH tasmAttata eva pamAdabahula ti NidiTThA niHpramAdaparamAtmatattva bhAvanAvinAzakapramAdabahulA iti nirdiSTAH // 8 // atha tAsAM mohAdibAhulyaM darzayati saMti dhuvaM pamadANaM mohapadosA bhayaM durguchA ya / citte cittA mAyA tamhA tAsi NaNivvANaM // 9 // [a0 3, gA0 25.8 saMti dhuvaM pamadANaM santi vidyante dhruvaM nizvitaM pramadAnAM strINAm / ke te / mohapadosA bhayaM durguchA ya mohAdirahitAnanta sukhAdiguNasvarUpamokSakAraNapratibandhakAH mohapradveSabhayaduguMchA pariNAmAH cit cittA mAyA kauTilyAdirahitaparamabodhAdipariNateH pratipakSabhUtA citte manasi citrA vicitrA mAyA tamhA tAsi NaNivvANaM tata eva tAsAmanyAbAdhasukhAdyanantaguNAdhArabhUtaM nirvANaM nAstItyabhiprAyaH // 9 // athaitadeva draDhayati-- viNA vaTTadi NArI ekaM vA tesu jIvaloyamhi | Na hi saMuDaM ca gataM tamhA tAsiM ca saMvaraNaM // * 10 // Na viNA vahadi NArI na vinA vartate nArI ekaM vA tesu jIvaloyamhi teSu nirdoSaparamAtmadhyAnavighAtakeSu pUrvoktadoSeSu madhye jIvaloke tvekamapi doSaM vihAya Na hi saMuDaM ca gattaM na hi sphuTaM saMvRtaM gAtraM ca zarIraM tamhA tAsiM ca saMvaraNaM tata eva ca tAsAM saMvaraNaM vastrAvaraNaM kriyata iti // 10 // atha punarapi nirvANapratibandhakadoSAndarzayati cittassAvo tAsi sitthillaM attavaM ca pakkhalaNaM / vijadi sahasA tAmu a uppAdo muhamamaNuANaM // *11 // vijjadi vidyate tAsu ca strISu / kim / cittassAvo cittasravaH niHkAmAtmatattvasaMvittivinAzaka[iti] isa prakAra [bhaNitaM ] kahe haiM, ki [ yathAjAtarUpaM liGgaM ] jaisA munikA svarUpa cAhiye, baisA hI zarIra ke dravyaliGgakA honA, eka to yaha parigraha hai / [ guruvacanaM api ] tattvake upadezaka guruke vacanarUpa pudgaloMkA grahaNa eka yaha bhI parigraha hai, [ca] aura [ vinayaH ] jo koI zuddhAtmA ke

Page #442
*13] pravacanasAraH 277 yo hi nAmApratiSiddho'sminupadhirapavAdaH sa khalu nikhilo'pi zrAmaNyaparyAyasahakArikAraNalenopakArakArakakhAdupakaraNabhUta eva na punrnyH| tasya tu vizeSaH sarvAhAryavarjitasahajacittasya kAmodrekeNa sravo rAgasAbhAvaH tAsi tAsAM strINAM sithillaM zithilasya bhAvaH zaithilyaM tadbhavamuktiyogyapariNAmaviSaye cittadADhAbhAvaH sattvahInapariNAma ityarthaH / attavaM ca pakkhalaNaM Rtau bhavamArtavaM praskhalanaM raktasravaNaM sahasA jhaTiti mAse mAse dinatrayaparyantaM cittazuddhivinAzako raktasravo bhavatItyarthaH / uppAdo suhamamaNuANaM utpAda utpattiH sUkSmalabdhyaparyAptamanuSyANamiti // 11 // athotpattisthAnAni kathayati liMgamhi ya itthINaM thaNaMtare NAhikakkhapadesesu / bhaNido muhumuppAdo tAsiM kaha saMjamo hodi // *12 // liMgamhi ya itthINaM thaNaMtare NAhikakkhapadesesu strINAM liGge yonipradeze stanAntare nAbhipradeze kakSapradeze ca bhaNido muhumuppAdo eteSu sthAneSu sUkSmamanuSyAdijIvotpAdo bhaNitaH / ete pUrvoktadoSAH puruSANAM kiM na bhavantIti cet / evaM na vaktavyaM strISu bAhulyena bhavanti / na cAstitvamAtreNa samAnatvam / ekasya viSakaNikAsti dvitIyasya ca viSaM sarvato'sti kiM samAnatvaM bhavati / kiMtu puruSANAM prathamasaMhananabalena doSavinAzako muktiyogyavizeSasaMyamo'sti / tAsiM kaha saMjamo hodi tataH kAraNAttAsAM kathaM saMyamo bhavatIti // 12 // atha strINAM tadbhavamuktiyogyAM sakalakarmanirjarAM niSedhayati jadi desaNeNa suddhA muttajjhayaNeNa cAvi sNjuttaa| ghoraM caradi va cariyaM itthissa Na NijjarA bhaNidA // *13 // jadi daMsaNeNa suddhA yadyapi darzanena samyaktvena zuddhAH suttajjhayaNeNa cAvi saMjuttA ekAdazAGgasUtrAdhyayanenApi saMyuktA ghoraM caradi va cariyaM ghoraM pakSopavAsamAsopavAsAdi carati vA caritraM itthissa Na NijjarA bhaNidA tathApi strIjanasya tadbhavakarmakSayayogyA sakalanirjarA na bhaNiteti bhAvaH / kiMca yathA prathamasaMhananAbhAvAtstrI saptamanarakaM na gacchati tathA nirvANamapi "puMvedaM vedaMtA purisA je khavagaseDhimArUDhA / sesodayeNa vi tahA jhANuvujuttA ya te du sijhNti|" iti gAthAkathitArthAbhiprAyeNa bhAvastrINAM kathaM nirvANamiti cet / tAsAM bhAvastrINAM prathamasaMhananamasti dravyastrIvedAbhAvAttadbhavamokSapariNAmapratibandhakatIvakAmodreko'pi nAsti / dravyastrINAM prathamasaMhananaM nAstIti kasmAnnAgame kathitamAsta iti cet / tatrodAharaNagAthA"aMtimatigasaMghaDaNaM NiyameNa ya kammabhUmimahilANaM / AdimatigasaMdhaDaNaM Nathi tti jiNehi NiddideM" // atha matam-yadi mokSo nAsti tarhi bhavadIyamate kimarthamarjikAnAM mahAvatAropaNam / parihAramAha-tadupacAreNa anubhavI mahAmuni haiM, unakA vinayameM pravRtta honerUpa dravyamanake pudgala yaha bhI parigraha hai, [ca] aura [sUtrAdhyayanaM vacanAtmaka siddhAntoMkA par3hanA, yaha bhI parigraha [prajJaptaM] kahA hai| bhAvArthajisa parigrahakA apavAdamArgameM niSedha nahIM kiyA gayA hai, vaha sabhI parigraha yati avasthAkA sahAyaka hai, 1 antimasaMhananatrayaM niyamena karmabhUmimahilAnAmasti / AdimasaMhananatrayaM nAstIti jinanirdiSTam //

Page #443
kundakundaviracitaH [a0 3, gA0 25*14 rUpopekSitayathAjAtarUpalena bahiraGgaliGgabhUtAH kAyapudgalAH zrUyamANatatkAlabodhakagurugIryamANAtmatattvadyotaka siddhopadezavacana pudgalAstathAdhIyamAnanityabodhakAnAdinidhanazuddhAtmatattvadyotanasakulavyavasthAnimittam / na copacAraH sAkSAdbhavitumarhati agnivat kUro'yaM devadatta ityAdivat / tathA coktammukhyAbhAve sati prayojane nimitte copacAraH pravartate / kiMtu yadi tadbhave mokSo bhavati strINAM tarhi zatavarSadIkSitAyA arjikAyA athadine dIkSitaH sAdhuH kathaM vanyo bhavati / saiva prathamataH kiM na vandyA bhavati sAdhoH / kiMtu bhavanmate mallitIrthakaraH strIti kathyate tadapyayuktam | tIrthakarA hi samyagdarzana vizuddhayAdiSoDazabhAvanAH pUrvabhave bhAvayitvA pazcAdbhavanti / samyagdRSTeH strIvedakarmaNo bandha eva nAsti kathaM strI bhaviSyatIti / kiM ca yadi mallitIrthakaro vAnyaH ko'pi vA strIbhUtvA nirvANaM gataH tarhi strIrUpapratimArAdhanA kiM na kriyate bhavadbhiH / yadi pUrvoktadoSAH santaH strINAM tarhi sItArukmiNI kuntI draupadIsubhadrAprabhRtayo jinadIkSAM gRhItvA viziSTatapazcaraNena kathaM SoDazasvarge gatA iti cet / parihAramAha-tatra doSo nAsti tasmAtsvargAdAgatya puruSavedena mokSaM yAsyantyagre / tadbhavamokSo nAsti bhavAntare bhavatu ko doSa iti / idamatra tAtparyam - svayaM vastusvarUpameva jJAtavyaM paraM prati vivAdo na kartavyaH / kasmAt / vivAde rAgadveSotpattirbhavati tatazca zuddhAbhAvanA nazyatIti // athopasaMhArarUpeNa sthitapakSaM darzayati tumhA taM paDirUvaM liMga tAsiM jiNehiM NihiM / kularUvavaojuttA samaNIo tassamAcArA / / * 14 // tamhA yasmAttadbhave mokSo nAsti tasmAtkAraNAt taM paDirUvaM liMga tAsiM jiNehiM NiddihaM tatpratirUpaM vastraprAvaraNasahitaM liGgaM cihna lAJchanaM tAsAM strINAM jinavaraiH sarvajJairnirdiSTaM kathitam / kularUvavaojuttA samaNIo lokaduguJchArahitatvena jinadIkSAyogyaM kulaM bhaNyate / antaraGganirvikAracittazuddhijJApakaM bahiraGganirvikAraM rUpaM bhaNyate / zarIrabhaGgarahitaM vA atibAlavRddhabuddhivaikalyarahitaM vayo bhaNyate / taiH kularUpavayobhiryuktAH kularUpavayoyuktA bhavanti / kAH zrAmaNyarjikAH / punarapi kiMviziSTAH / tassamAcArA tAsAM strINAM yogyastadyogya AcArazAstravihitasamAcAra AcaraNaM yAsAM tAstatsamAcArA iti // 14 // adAnIM puruSANAM dIkSAgrahaNe varNavyavasthAM kathayati -- 278 auda tI eko kallAgaMgo tavosaho vayasA / muha kuMchArahido liMga gahaNe havadi joggo / / * 15 // vasu tI eko varNeSu triSvekaH brAhmaNakSatriyavaizyavarNeSvekaH kallANaMgo kalyANAGga ArogyaH tavoso vayasA tapaHsahaH tapaHkSamaH / kena / ativRddhabAlatvarahitavayasA sumuho nirvikArAbhyantaraparamacaitanyapariNativizuddhijJApakaM gamakaM bahiraGganirvikAraM mukhaM yasya mukhAvayavabhaGgarahitaM vA sa bhavati sumukhaH isaliye upakArI hai, anya parigraha nahIM hai / usa munike yogya parigrahake bheda isa prakAra hai, ki saba aa AbhUSaNAdikase rahita sahaja ( svAbhAvika) suMdara yathAjAtarUpa bAhya dravya liMgasvarUpa kAyayoga saMbaMdhI pudgala, eka to yaha upakaraNa hai, aura zuddhAtmatattvake prakAzaka jo vacanAtmaka pudgala haiM, unako

Page #444
279 *16 ] pravacanasAraH marthazrutajJAnasAdhanIbhUtazabdAtmasUtrapudgalAzca zuddhAtmatattvavyaJjakadarzanAdiparyAyatatpariNatapuruSavinItatAbhiprAyavartakacittapudgalAzca bhavanti / idamatra tAtparya, kAyavadvacanamanasI api na vastudharmaH // 25 // __ athAmatiSiddhazarIramAtropadhipAlanavidhAnamupadizatikuMchArahido lokamadhye durAcArAdyapavAdarahitaH liMgaggahaNe havadi joggo evaM guNaviziSTapuruSo jinadIkSAgrahaNe yogyo bhavati / yathAyogyaM sacchUdrAdyapi // 15 // atha nizcayanayAbhiprAyaM kathayati jo rayaNattayaNAso so bhaMgo jiNavarehi nnihittttho| - sesaM bhaMgeNa puNo Na hodi sallehaNAariho // 16 // jo rayaNattayaNAso so bhaMgo jiNavarehi NihiTTho yo ratnatrayanAzaH sa bhaGgo jinavarainirdiSTaH / vizuddhajJAnadarzanasvabhAvanijaparamAtmatattvasamyakzraddhAjJAnAnuSThAnarUpo yo'sau nizcayaratnatrayasvabhAvastasya vinAzaH sa eva nizcayena nAzo bhaGgo jinavarairnirdiSTaH sesaM bhaMgeNa puNo zeSabhaGgena punaH zeSakhaNDamuNDavAtavRSaNAdibhaGgena Na hodi sallehaNAariho na bhavati sallekhanAhaH lokaduguJchAbhayena nirgrantharUpayogyo na bhavati / kaupInagrahaNena tu bhAvanAyogyo bhavatItyabhiprAyaH // 16 // evaM strInirvANanirAkaraNavyAkhyAnamukhyatvenaikAdazagAthAbhistRtIyaM sthalaM gatam / atha pUrvoktasyopakaraNarUpApavAdavyAkhyAnasya vizeSavivaraNaM karoti-idi bhaNidaM kathitam / kim / uvayaraNaM upakaraNam / ka / jiNamagge jinoktamokSamArge / kimupakaraNam / liMgaM zarIrAkArapudgalapiNDarUpaM dravyaliGgam / kiMviziSTam / jahajAdarUvaM yathAjAtarUpaM yathAjAtazabdenAtra vyavahAreNa saMgaparityAgayuktaM nizcayenAbhyantareNa zuddhabuddhakasvabhAvaM paramAtmasvarUpaM guruvayaNaM pi ya guruvacanamapi nirvikAraparamacijjyotiHsvarUpaparamAtmatattvapratibodhakaM sArabhUtaM siddhopadezarUpaM gurUpadezavacanam / na kevalaM gurUpadezavacanaM suttajjhayaNaM ca AdimadhyAntavarjitajAtijarAmaraNarahitanijAtmadravyaprakAzakasUtrAdhyayanaM ca paramAgamavAcanamityarthaH / NiddiSTaM upakaraNarUpeNa nirdiSTaM kathitam / viNao svakIyanizcayaratnatrayazuddhinizcayavinayaH, tadAdhArapuruSeSu bhaktipariNAmo vyavahAravinayaH / ubhayo'pi vinayapariNAma upakaraNaM bhavatIti nirdiSTaH / anena kimuktaM bhavati-nizcayena caturvidhamevopakaraNam / anyadupakaraNaM vyavahAra iti // 25 // atha yuktAhAravihAralakSaNatapodhanasya svarUpamAkhyAtigurUke pAsase sunatA hai, tathA jo anAdi anaMta zuddhAtmatattvakA pragaTa karanevAlA zrutajJAna hai, usake vacanasvarUpa jo sUtrapudgala haiM, unako par3hatA hai, ye bhI upakaraNa haiM, aura jina mahApuruSa munIzvaroMke jJAnAdi bhAva pragaTa hue haiM, unameM vinayarUpa pariNata hue jo citta pudgala haiM, ye bhI upakaraNa haiM / isase yaha bAta siddha huI, ki muniko jaise zarIrameM mamatAbhAvakA niSedha hai, usI taraha vacana manakA bhI niSedha hai, kyoMki ye bhI vastuke dharma nahIM haiM, isaliye tyAjya haiM, inase hI apavAdamArgI muni kahalAte haiM, utsargamArga inase rahita hai // 25 // Age muniko niSedha nahIM kiyA gayA, aisA zarIramAtra parigraha usake pAlanekI vidhi batalAte haiM-[zramaNaH] jo muni hai, vaha [ihalokanirApekSaH] isa lokameM viSa

Page #445
280 kundakundaviracitaH ihalogaNirAvekkho appaDibaddho parammi loyamhi / juttAhAravihAro rahidakasAo have samaNo // 26 // ihalokanirApekSaH apratibaddhaH parasmin loke / yuktAhAravihAro rahitakaSAyo bhavet zramaNaH || 26 // anAdinidhanaikarUpa zuddhAtmatattvapariNatavAdakhilakarma pudgala vipAkAtyantaviviktasvabhAvalena rahitakaSAyatvAttadAtvamanuSyatve'pi samasta manuSyavyavahAra bahirbhUtatveneha lokanirapekSatvAttathA bhavi - SyadamartyAdibhAvAnubhUtitRSNAzUnyatvena paralokApratibaddhatAcca paricchedyArthopalambhaprasiddhyarthapradIpapUraNotsarpaNasthAnIyAbhyAM zuddhAtmatatvopalambhaprasiddhyartha taccharIrasaMbhojanasaMcalanAbhyAM yuktAhAravihAro hi syAt zramaNaH / idamatra tAtparyam - yato hi rahitakaSAyaH tato na taccharIrAnurAgeNa divyazarIrAnurAgeNa vAhAravihArayorayuktyA pravartate / zuddhAtmatatvopalambhasAdhakazrAmaNyaparyAyapAlanAyaiva kevalaM yuktAhAravihAraH syAt // 26 // [ a0 3, gA0 26 ihalAgaNirAvekkho ihalokanirApekSaH TaGkotkIrNajJAyakaikasvabhAvanijAtmasaMvittivinAzakakhyAtipUjAlAbharUpehalokakAGkSArahitaH appaDibaddho parammi loyamhi apratibaddhaH parasmin loke tapazcaraNe kRte divyadevastrI parivArAdibhogA bhavantIti, evaMvidhaparaloke pratibaddho na bhavati juttAhAravihAro dave yuktAhAravihAro bhavet / sa kaH / samaNoM zramaNaH / punarapi kathaMbhUtaH / rahidakasAo niH kaSAyasvarUpasaMvityavaSTambhabalena rahitakaSAyazceti / ayamatra bhAvArtha:- yo'sau ihalokaparalokanirapekSatvena niHkaSAyatvena ca pradIpasthAnIyazarIre tailasthAnIyaM grAsamAtraM dattvA ghaTapaTAdiprakAzyapadArthasthAnIyaM nijaparamAtmapadArthameva nirIkSate sa eva yuktAhAravihAro bhavati, punaranyaH zarIrapoSaNanirata iti // 26 // atha paJcadazapramAdaiyoMkI abhilASA rahita huA [ parasmin loke ] paralokameM arthAt honevAlI devAdiparyAyoMmeM [ apratibaddhaH ] abhilASAkara nahIM ba~dhe hue [ rahitakaSAyaH ] rAga dveSa bhAvarUpa kaSAyoMse rahita hote haiM, [ yuktAhAravihAraH ] yogya AhAra vihAra meM [ bhavet ] pravRtti karatA hai, ayogyako chor3atA hai / bhAvArtha -- munIzvarane apanA svarUpa anAdi anaMta pudgalase utpanna hue bhAvoMse bhinna jAna liyA hai, isaliye karmake udayase jo milI huI manuSyAdi paryAya hai, usameM Atma-buddhi nahIM karate, arthAt apanI nahIM mAnatA, aura kaSAyoMse rahita hai, isaliye manuSya saMbaMdhinI kriyAse rahita hai, unheM isa lokameM paMcendrIke viSayoMkI vAJchA nahIM hai, tathA AgAmI kAlake devAdi gatike divya-sukhoM ke bhoganeko vAJchAse bhI rahita haiM, isaliye paralokakI bhI abhilASAse ba~dhe huye nahIM haiM / jaise ghaTa paTAdi padArthoMke dekhaneke liye dIpaka meM tela DAlate haiM, aura battI Adi ko bhI sa~bhAlate haiM, usI prakAra muni zuddhAtmatattvakI prAptike liye zarIrako bhojanase, tathA calanAdi kriyAse, yogya AhAra vihAra kriyAmeM pravRtta karate haiM / isase yaha kathana siddha huA, ki munIzvara kaSAya bhAvoMse rahita haiM, isaliye apane vartamAna zarIrake anurAgase pravRtti nahIM karate, kintu zuddhAtmatattvakI siddhike liye munipadavI pAlaneke nimitta kevala yogya

Page #446
281 27] pravacanasAraH atha yuktAhAravihAraH sAkSAdanAhAravihAra evetyupadizati jassa aNesaNamappA taM pi tavo tappaDicchagA smnnaa| aNNaM bhikkhamaNesaNamadha te samaNA aNAhArA // 27 // yasyAneSaNa AtmA tadapi tapaH tatmatyeSakAH shrmnnaaH| anyadbhakSamaneSaNamatha te zramaNA anAhArAH // 27 // svayamanazanasvabhAvakhAdeSaNAdoSazUnyabhakSyakhAcca yuktAhAraH sAkSAdanAhAra eva syAt / tathAhi-yasya sakalakAlameva sakalapudgalAharaNazUnyamAtmAnamavabuddhayamAnasya sakalAzanatRSNAzUnyavAtsvayamanazana eva svabhAvaH / tadeva tasyAnazanaM nAma tapo'ntaraGgasya balIyasvAt iti stapodhanaH pramatto bhavatIti pratipAdayati kohAdiehi cauhi vi vikahAhi tahiMdiyANamatthehiM / samaNo havadi pamatto uvajutto NehaNidAhiM // 17 // __havadi krodhAdipaJcadazapramAdarahitaciccamatkAramAtrAtmatattvabhAvanAcyutaH san bhavati / sa kaH kartA / samaNo sukhaduHkhAdisamacittaH shrmnnH| kiMviziSTo bhavati / pamatto pramattaH pramAdI / kaiH kRtvA / kohAdiehi cauhi vi caturbhirapi krodhAdibhiH vikahAhi strIbhakta corarAjakathAbhiH tarhidiyANamatthehi tathaiva paJcendriyANAmarthaiH sparzAdiviSayaiH / punarapi kiMrUpaH / uvajutto upayuktaH pariNataH / kAbhyAm / NehaNidAhiM snehanidrAbhyAmiti // 17 // atha yuktAhAravihAratapodhanasvarUpamupadizati-jassa yasya muneH saMbandhI appA AtmA / kiMviziSTaH / aNesaNaM svakIyazuddhAtmatattvabhAvanotpannasukhAmRtAhAreNa tRptatvAnna vidyate eSaNamAhArAkAGkSA yasya sa bhavatyaneSaNaH / taM pi tavo tasya tadeva nizcayena nirAhArAtmabhAvanArUpamuvAsalakSaNaM tapaH, tappaDicchagA samaNA tatpratyeSakAH zramaNAH tannizcayopavAsalakSaNaM tapaH AhArameM pravartita-prerita hote haiM // 26 // Age kahate haiM, ki yogya AhAra vihAra karanepara bhI muniko sAkSAt AhAra vihArase rahita mAnanA cAhiye-[yasya AtmA] jisa munikA jIva [aneSaNaH] apane svabhAvakara paradravyake grahaNase rahita nirAhArI hai, [tat] vahI AtmAkA nirAhAra svabhAva [api] nizcayase [tapaH] aMtaraGga tapa hai / [tatpratyeSakAH zramaNAH] usa nirAhAra AtmasvabhAvakI siddhike vAJchaka jo mahAmuni haiM, ve [aneSaNaM] AhArake doSoMse rahita [anyat bhaikSaM] anya bhikSAke viSayameM zuddha annako grahaNa karate haiM, [atha] isI liye grahaNa karate hue bhI [te zramaNAH] ve mahAmuni [anAhArAH] AhAra grahaNase rahita hI haiM, aisA mAnanA cAhiye / bhAvArtha-jo mahAmunIzvara haiM, unhoMne bhI apanA svarUpa sadAkAla samasta paradravyarUpa pudgalake grahaNase rahita jAna liyA hai, isaliye bhojana karanekI tRSNAse rahita haiM, aura yahI unake aMtaraGga anazana nAmA tapa hai / aise nirAhAra AtmasvabhAvake bhAvanevAle muni jo zarIrakI sthitike nimitta AhAra bhI lete haiM, to saba doSoMse rahita zuddha annako lete haiM, isaliye ve muni AhAra grahaNa karate hue bhI nahIM lenevAle prava. 36

Page #447
282 kundakundaviracitaH [a0 3, gA0 27kRlA ye taM svayamanazanasvabhAvaM bhAvayanti shrmnnaaH| tatpatiSiddhaye caiSaNAdoSazUnyamanyadvakSa caranti / te kilAharanto'pyanAharanta iti [iva] yuktAhArakhena svabhAvaparabhAvapratyayapratibandhAbhAvAtsAkSAdanAhArA eva bhavanti / evaM svayamavihArasvabhAvakhAtsamitizuddhavihArakhAca yuktavihAraH sAkSAdavihAra eva syAt ityanuktamapi gamyateti // 27 // atha kuto yuktAhAravaM siddhathatItyupadizati kevaladeho samaNo dehe vi mamattarahidaparikammA / Ajutto taM tavasA aNimUhiya appaNo sati // 28 // kevaladehaH zramaNo dehe'pi mmvrhitprikrmaa| AyuktavAMstaM tapasA anigRhyAtmanaH zaktim / / 28 // yato hi zramaNaH zrAmaNyaparyAyasahakArikAraNakhena kevaladehamAtrasyopadheH prasahyApratiSedhakapratIcchanti tatpratyeSakAH zramaNAH / punarapi kiM yeSAm / aNNaM nijaparamAtmatattvAdanyadbhinnaM heyam / kim / aNesaNaM annasyAhArasyaiSaNaM vAJchAneSaNam / kathaMbhUtam / bhikkhaM bhikSAyAM bhavaM bhaikyaM adha atha aho te samaNA aNAhArA te anazanAdiguNaviziSTAH zramaNA AhAragrahaNe'pyanAhArA bhavanti / tathaiva ca niHkriyaparamAtmAnaM ye bhAvayanti paJcasamitisahitA viharanti ca vihArA bhavantItyarthaH // 27 // atha tadevAnAhArakatvaM prakArAntareNa prAha-kevaladeho kevaladeho'nyaparigraharahito bhavati / sa kaH kartA / samaNo nindAprazaMsAdisamacittaH zramaNaH / tarhi kiM dehe mamatvaM bhaviSyati / naivam / dehe vi mamattarahidaparikammo dehe'pi mamatvarahitaparikarmA "mamattiM parivajAmi Nimmamatti uvvido| AlaMbaNaM ca me AdA hI mAne jAte haiM, kyoMki unhoMne eka to apanA svabhAva nirAhAra samajha rakkhA hai, aura dUsare jo AhAra lete haiM, to rAgI hokara nahIM lete, isaliye baMdha nahIM hotA / isa kAraNa nirAhAra hI mAnane aura isItaraha calanAdi kriyArUpa vihAra-karmako bhI nijasvabhAva nahIM mAnate haiM, aura jo vihAra-karma karate bhI haiM, to IryAsamitikI zuddhise yogya vihAra karate haiM / isaliye vihAra-kriyA karanepara bhI avihArI mAnanA cAhiye // 27 // Age yogya AhAra kisase hotA hai, yaha kahate haiM-[zramaNaH] muni [kevaladehaH] eka zarIramAtra parigrahavAlA hotA huA aura [dehe'pi] dehake honepara bhI usameM [na mama] yaha merA nahIM hai, [iti isa prakAra mamatvarahitaparikarmA] dehasaMbandhI ayogya AhAra vihAra kriyAse rahita huA tathA [AtmanaH zakti ] apane sthiratA bhAvasvarUpa balako [anigUhan] nahIM chipAtA huA arthAt pragaTa karatA huA [taM] usa dehako [tapasA] anazanarUpa tapasyAmeM [AyuktavAn ] lagAtA hai / bhAvArtha-munike anya parigraha paramANumAtra bhI nahIM, kiMtu muniavasthAkA sahakArI kAraNa akelA dehamAtra parigraha hai, vaha kisI prakAra jabardastIse bhI dUra nahIM kiyA jAsakatA hai / isaliye munike kevala zarIramAtra parigrahakA niSedha nahIM hai, aura yadyapi munike zarIra hai, to bhI usa zarIrameM mamatAbhAva nahIM karate / tathA "kiM kiMcaNa tti taka" aisI pahale gAthA

Page #448
29] pravacanasAraH 283 lAtkevaladehave satyapi dehe 'kiM kiMcaNa' ityAdiprAktanasUtradhotitaparamezvarAbhiprAyaparigraheNa na nAma mamAyaM tato nAnugrahArhaH kiMtUpekSya eveti parityaktasamastasaMskArakhArahitaparikarmA syAt / tatastanmamavapUrvakAnucitAhAragrahaNAbhAvAdyuktAhAravaM siddhayet / yatazca samastAmapyAtmazaktiM prakaTayannanantarasUtroditenAnazanasvabhAvalakSaNena tapasA taM dehaM sarvArambheNAbhiyuktavAn syAt / tata AhAragrahaNapariNAmAtmakayogadhvaMsAbhAvAdhuktasyaivAhAreNa ca yuktAhAravaM siddhayet // 28 // atha yuktAhArasvarUpaM vistareNopadizati ekaM khalu taM bhattaM appaDipuNNodaraM jahAladdhaM / caraNa bhikkheNa divA Na rasAvekkhaM Na madhumaMsaM // 29 // ekaH khalu sa bhaktaH aparipUrNodaro ythaalbdhH| bhaikSAcaraNena divA na rasApekSo na madhumAMsaH // 29 // avasesAI vosare" // iti zlokakathitakrameNa dehe'pi mamatvarahitaH Ajutto taM tavasA AyuktavAn AyojitavAMstaM dehaM tapasA / kiM kRtvA / aNigRhiya anigUdya pracchAdanamakRtvA / kAm / appaNo sattiM AtmanaH zaktimiti / anena kimuktaM bhavati-yaH ko'pi dehAccheSaparigrahaM tyaktvA dehe'pi mamatvarahitastathaiva taM dehaM tapasA yojayati sa niyamena yuktAhAravihAro bhavatIti / / 28 / / atha yuktAhAratvaM vistareNAkhyAti-ekaM khalu taM bhattaM ekakAla eva khalu hi sphuTaM sa bhakta AhAro yuktAhAraH kasmAdekabhaktenaiva nirvikalpasamAdhisahakArikAraNabhUtazarIrasthitisaMbhavAt / sa ca kathaMbhUtaH / appaDipuNNodaraM yathAzaktyA kahI gaI hai, usameM sarvajJa vItarAgakA abhiprAya yaha hai, ki parigraha sarvathA tyAjya hai, aisA jAnake bhagavaMtakI AjJAko grahaNakara zarIrameM mamatAbhAvase rahita hotA hai, dehake saMbhAlanemeM pravRtta nahIM hotA, mamatva buddhise ayogya AhArako grahaNa nahIM karatA, isa kAraNa munike yogya AhArakI siddhi hotI hai| usa zarIrako ayogya AhArase poSaNa nahIM karatA, yathAzakti tapasyAmeM hI lagAtA hai| sArAMza yaha nikalA ki munike aMtaraMga vItarAga bhAvakA bala hai, isaliye saba Arambhase zarIrako usameM lagAtA hai, jo kabhI AhAra bhI letA hai, to yogya letA hai, isaliye vairAgyake balase yogya AhArakI siddhi hai // 28 // Age yogya AhArakA svarUpa vistArase dikhalAte haiM-[sa bhaktaH] vaha zuddha AhAra [khalu] nizcayakara [ekaH] eka kAla (vakta) grahaNa kiyA jAtA hai, taba yogya AhAra hotA hai, aura vaha yogya AhAra [aparipUrNodaraH] nahIM pUrNa hotA hai, peTa jisase aisA hotA hai, [yathAlabdhaH] jaisA kucha mile, vaisA hI aMgIkAra karane yogya hai, [bhaikSAcaraNena] bhikSAvRtti kara lenA yogya hai, [divA] dinameM hI lene yogya hai, [na rasApekSaH] jisa AhArameM miSTa snigdhAdi rasakI icchA na ho, tathA [ na madhumAMsaH] zahada aura mAMsAdi ayogya vastueM jisameM nahIM haiM aisA / bhAvArtha-muniko eka hI bAra AhAra karanA cAhiye, kyoMki muni-paryAyakA sahAyaka zarIra hai, usa zarIrako sthiti eka bAra AhAra lenese hojAtI hai, isaliye eka vakta lenA yogya hai, aura jo

Page #449
284 kundakundaviracitaH [a0 3, gA0 29ekakAla evAhAro yuktAhAraH, tAvataiva zrAmaNyaparyAyasahakArikAraNazarIrasya dhAraNavAt / anekakAlastu zarIrAnurAgasevyamAnakhena prasahya hiMsAyatanIkriyamANo na yuktaH zarIrAnurAgasevakatvena ca yuktasya apratipUrNodara evAhAro yuktAhAraH tasyai vAmatihatayogatAt / patipUrNodarastu pratihatayogalena kathaMcit hiMsAyatanIbhavan na yuktH| pratihatayogalena na ca yuktasya yathAlabdha evAhAro yuktAhAraH tasyaiva vizeSapriyakhalakSaNAnurAgazUnyatvAt / ayathAlabdhastu vizeSa priyakhalakSaNAnurAgasevyamAnadena prasahya hiMsAyatanIkriyamANo na yuktaH / vizeSamiyakhalakSaNAnurAgasevakalena na ca yuktasya bhikSAcaraNenaivAhAro yuktAhAraH tasyaivArambhazUnyakhAt / abhekSAcaraNena khArambhasaMbhavAtmasiddhahisAyatanakhena na yuktH| evaMvidhAhArasevanavyaktAntarazuddhivAnna ca yuktasya divasa evAhAro yuktAhAraH tadeva samyagavalokanAt / adivase tu samyagavalokanAbhAvAdanivAryahiMsAyatanakhena na yuktH| evaMvidhAhArasevanavyaktAntarazuddhivAnna nyUnodaraH jahAladdhaM yathAlabdho na ca svecchAlabdhaH caraNaM bhikkheNa bhikSAcaraNenaiva labdho na ca svapAkena divA divaiva na ca rAtrau / Na rasAvekkhaM rasApekSo na bhavati kiMtu sarasavirasAdau samacittaH Na madhumaMsaM amadhumAMsaH amadhumAMsa ityupalakSaNena AcArazAstrakathitapiNDazudbhikrameNa samastAyogyAhArarahita iti / etAvatA kimuktaM bhavati / evaMviziSTavizeSaNayukta evAhArastapodhanAnAM yuktAhAraH kasmAditi cet / cidAnandaikalakSaNanizcayaprANarakSaNabhUtA rAgAdivikalpopAdhirahitA yA tu nizcayanayenAhiMsA tatsAdhakarUpA bahizarIrake anurAgase bAra bAra leve, to vaha pramAda dazAse dravya-bhAvahiMsAkA kAraNa hotA hai, isaliye bAra bAra lenA ayogya hai, eka hI kAla lenA ucita hai, aura eka bAra bhI zarIrake anurAgase jo liyA jAve, to vaha bhI ayogya hai, saMyamakI siddhikA kAraNa zarIrakI sthitike nimitta jo lenA hai, vaha yogya hai, aura eka bAra bhI peTa bharake AhAra lenA hai, vaha bhI ayogya hai, kyoMki bahuta AhArase yogakI zithilatA honepara pramAda-dazA hojAtI hai, vahI hiMsAkA kAraNa hai, isaliye udara bharake bhojana karanA yogya nahIM hai, Unodara rahanA ThIka hai, aura zarIrake anurAgakara jo peTabhara bhI na liyA jAya, to bhI vaha yogya AhAra nahIM hai, saMyamakA sAdhana zarIrakI sthitike nimitta hI Unodara rahanA ThIka hai| jaisA kucha mile, vaisA hI aMgIkAra kare, aisA nahIM, ki apane liye karAve / isaliye yathAlabdha AhAra ThIka hai, aura yathAlabdha AhAra bhI jo vizeSa indriyasvAdake anurAgase kiyA jAve, to vaha hiMsAkA sthAna hotA hai, isakAraNa niSedha yogya hai, yadi saMyama-sAdhaka zarIrakI sthitike nimitta liyA jAve, to vaha yogya hai / bhikSAvRttise jo AhAra liyA jAve, to Arambha nahIM karanA par3atA, aura yadi bhikSAvRttise nahIM liyA jAve, to hiMsAkA kAraNa Arambha avazya hotA hai / isaliye vaha niSiddha hai, bhikSAvRtti yogya hai, tathA rAga bhAvase aMtaraGgakI azuddhatAse bhikSAvRttise bhI grahaNa karanA ayogya AhAra kahA jAtA hai| saMyama sAdhaka zarIrakI sthiti ke liye bhikSA kara lenA yogya hai / dinameM acchI taraha dikhalAI detA hai, dayAkA pAlana hotA hai, isaliye dinakA AhAra yogya hai / rAtrimeM acchI taraha nahIM dikhalAI detA hai|

Page #450
3018] pravacanasAraH 285 ca yuktasya / arasApekSa evAhAro yuktaahaarstsyaivaantHshuddhisundrkhaat| rasApekSastu antarazuddhayA prasahya hiMsAyatanIkriyamANo na yuktH| antarazuddhisevakatvena na ca yuktasya amadhumAMsa evAhAro yuktAhAraH tasyaivAhiMsAyatanatvAt / samadhumAMsastu hiMsAyatanavAnna yuktH| evaMvidhAhArasevanavyaktAntarazuddhitvAnna ca yuktasya madhumAMsamatra hiMsAyatanopalakSaNaM tena samastahiMsAyatanazUnya evAhAro yuktAhAraH // 29 // athotsargApavAdamaitrIsausthityamAcaraNasyopadizati-- bAlo vA buDDho vA samabhihado vA puNo gilANo vA / cariyaM caradu sajoggaM mUlacchedo jadhA Na havadi // 30 // raGgaparajIvaprANavyaparopaNanivRttirUpA dravyAhiMsA ca sA dvividhApi tatra yuktAhAre saMbhavati / yastu tadviparItaH sa yuktAhAro na bhavati / kasmAditi cet / tadvilakSaNabhUtAyA dravyarUpAyA hiMsAyA sadbhAvAditi // 29 // atha vizeSeNa mAMsadUSaNaM kathayati pakkesu a Amesu a vipaJcamANAsu mNspesiisu| saMtattiyamuvavAdo tajjAdINaM NigodANaM // *18 // jo pakkamapakaM vA pesIM maMsassa khAdi phAsadi vaa| so kila-NihaNadi piMDaM jIvANamaNegakoDINaM / *19 // jummaM / bhaNita ityadhyAhAraH / sa kaH / uvavAdo vyavahAranayenotpAdaH / kiMviziSTaH / saMtattiyaM sAntatiko isa kAraNa avazya hiMsA hotI hai, isaliye rAtribhojana niSiddha hai, aura dinakA bhI AhAra sarAga pariNAmoMse karanA ayogya hai, saMyama-sAdhanake nimitta yogya hai / jo AhAra sarasa hogA usase avazya aMtaraGga azuddha hogA, aisA honepara hiMsAkA kAraNa ho jAyagA isaliye sarasa AhAra yogya nahIM, nIrasa AhAra yogya hai / madhu mAMsa yukta AhAra hiMsAkA sthAnaka hai, isaliye niSedha kiyA gayA hai, inase rahita AhAra yogya hai, aura jina vastuoMmeM madhu mAMsakA doSa lagatA ho, tathA hiMsA hotI hove, aisI vastuoMkA AhAra yogya nahIM hai, niHpApa AhAra yogya hai / isase yaha bAta siddha huI, ki jo AhAra eka vakta liyA jAve, peTa bharake na liyA jAve, bhikSAvRttise yukta yathAlabdha dinameM nIrasa mAMsAdi doSa rahita liyA jAve, vaha AhAra yogya hai, isase anya rItise jo lenA hai, vaha ayogya hai // 29 // Age utsargamArga aura apavAdamArgameM maitrIbhAva hove, to munike AcArakI sthiratA hosakatI hai, isaliye ina donomeM maitrIbhAva dikhalAte hai-[bAlo vA] bAlaka ho, [vA] athavA [vRddhaH] buDDhA ho, [vA] athavA [zramAbhihataH] tapasyAse khinna (duHkhI) huA ho, [vA punaH] athavA [glAnaH] rogase pIr3ita hove, aisA muni [yathA mUlacchedaH] jisatarahase mUlasaMyamakA ghAta [na bhavati nahIM ho, usa tarahase [svayogyAM] apanI zaktike anusAra [cayoM] AcaraNa [caratu] kare / bhAvArtha-utsargamArga. vahA~ hai, jahA~para muni, bAla, vRddha, kheda, roga, ina cAra avasthAoMkara sahita ho,

Page #451
286 kundakundaviracitaH [a0 3, gA0 30 20bAlo vA vRddhA vA zramAbhihato vA punarlAno vaa| cayaryA caratu skhayogyAM mUlacchedo yathA na bhavati // 30 // . bAlavRddhazrAntaglAnenApi saMyamasya zudvAtmatattvasAdhanatvena mUlabhUtasya chedo na yathA syAtathA saMyatasya svasya yogyamatikarkazamevAcaraNamAcaraNIyamityutsargaH / bAlavRddhazrAntaglAnena zarIrasya zuddhAtmatattvasAdhanabhUtasaMyamasAdhanabena mUlabhUtasya chedo na yathA syAttathA bAlavRddhazrAntaglAnasya svasya yogyaM mRdevAcaraNamAcaraNIyamityapavAdaH / vAlavRddhazrAntaglAnena saMyamasya nirantaraH / keSAM saMbandhI / NigodANaM nizcayena zuddhabuddhakasvabhAvAnAmanAdinidhanatvenotpAdavyayarahitAnAmapi nigodajIvAnAm / punarapi kathaMbhUtAnAm / tajjAdINaM tadvarNatadgandhatadrasatatsparzatvena tajAtInAM mAMsajAtInAm / kAsvadhikaraNabhUtAsu / maMsapesIsu mAMsapezISu mAMsakhaNDeSu / kathaMbhUtAsu / pakkesu a Amesu a vipaJcamANAsu pakkAsu cAmAsu ca vipacyamAnAsviti prathamagAthA / jo pakkamapakkaM vA yaH kartA pakkAmapakkA vA pesI pezI khaNDam / kasya / maMsassa mAMsasya khAdi nijazuddhAtmabhAvanotpannasukhasudhAhAramalabhamAnaH san khAdati bhakSati phAsadi vA sparzati vA so kila NihaNadi piMDaM sa kartA kila lokoktyA paramAgamoktyA vA nihanti piNDam / keSAm / jIvANaM jIvAnAm / katisaMkhyopetAnAm / aNegakoDINaM anekakoTInAmiti / atredamuktaM bhavati-zeSakandamUlAdyAhArAH kecanAnantakAyA apyagnipakkAH santaH prAsukA bhavanti mAMsaM punaranantakAyaM bhavati tathaiva cAgnipakamapakaM pacyamAnaM vA prAsukaM na bhavati / tena kAraNenAbhojyamabhakSaNIyamiti // 18-19 // atha pANigatAhAraH prAsuko'pyanyasmai na dAtavya ityupAdizati. appaDikuTuM piMDaM pANigayaM NevaM deyamaNNassa / dattA bhottumajoggaM bhutto vA hodi paDikuTo // *20 // appaDikuTuM piMDaM pANigayaM Neva deyamaNNassa apratikuSTa AgamAviruddha AhAraH pANigato hastaparaMtu zuddhAtmatattvake sAdhanevAle saMyamakA bhaMga (nAza) jisa taraha na ho, usa taraha ati kaThina apane yogya AcaraNako kare, vahIM utsargamArga hai, aura jahA~para bAlAdi dazAyukta huA zuddhAtmatatvake sAdhanevAle saMyamakA, tathA saMyamake sAdhaka zarIrakA nAza jisataraha na ho, usI taraha apanI zaktike anusAra komala AcaraNa kare, aisA saMyama pAle vahA~ apavAdamArga hai / isa taraha munimArgake do bheda haiM / utsargaavasthAmeM kaisA hI rogAdi dazAkara pIr3ita ho, apane ati kaThora AcaraNa karoM saMyamako pAle / apavAda avasthAmeM jo rogAdi avasthAse pIr3A ho, to zarIrakI rakSA kare, komala AcArameM pravarte, saMyamako pAle / isa taraha 'kaThina komala' do prakArake munike mArga haiM / jo ina donoM mArgoMmeM ApasameM virodha hove, jaise ki utsargamArgI apavAda avasthAko na dhAraNa kare, aura apavAdamArgI utsarga avasthAko na dhAraNa kare, to munise saMyama nahIM palasakatA, kyoMki jo utsargamArgI kaThora hI AcaraNa kare, rogAdi avasthAke vazase jaghanya dazArUpa apavAdamArgako na dhAraNa kare, to zarIrake nAzase saMyamakA nAza kregaa|

Page #452
*20] pravacanasAraH 287 zuddhAtmatattvasAdhanakhena mUlabhUtasya chedo na yathA syAttathA saMyatasya svasya yogyamatikarkazamAcaraNamAcaratA zarIrasya zuddhAtmatattvasAdhanabhUtasaMyamasAdhanabena mUlabhUtasya chedo na yathA syAt tathA bAlavRddhazrAntaglAnasya svasya yogyaM mRdvapyAcaraNamAcaraNIyamityapavAdasApekSa utsargaH / bAlavRddhazrAntaglAnena zarIrasya zuddhAtmatattvasAdhanabhUtasaMyamasAdhanalena mUlabhUtasya chedo na yathA syAttathA bAlavRddhAzrAntaglAnasya svasya yogyaM mRdvAcaraNamAcaratA saMyamasya zuddhAtmatattvasAdhanalena mUlabhUtasya chedo na yathA syAttathA saMyatasya svasya yogyamatikarkazamapyAgato naiva deyo na dAtavyo'nyasmai dattA bhottumajoggaM datvA pazcAdbhoktumayogyaM bhutto vA hodi paDikuTTho kathaMcit bhukto vA bhojanaM kRtavAn tarhi pratikuSTho bhavati prAyazcittayogyo bhavatIti / ayamatra bhAvaHhastagatAhAraM yo'sAvanyasmai na dadAti tasya nirmohAtmatattvabhAvanArUpaM nirmohatvaM jJAyata iti // 20 // atha nizcayavyavahArasaMjJayorutsargApavAdayoH kathaMcitparasparasApekSabhAvaM sthApayan cAritrasya rakSAM darzayati-caradu caratu, Acaratu / kim / cariyaM cAritramanuSThAnam / kathaMbhUtam / sajoggaM svayogyamavasthAyogyam / kathaM yathA bhavati / mUlacchedo jadhA Na havadi mUlacchedo yathA na bhavati / sa kaH kartA carati / bAlo vA vuDDho vA samabhihado vA puNo gilANo vA bAlo vA vRddho vA zramAbhihataH pIDitaH zramAbhihato vA glAno vyAdhistho veti / tadyathA-utsargApavAdalakSaNaM kathyate tAvatsa zuddhAtmanaH sakAzAdanyadvAhyAbhyantaraparigraharUpaM sarva tyAjyamityutsargo nizcayanayaH sarvaparityAgaH paramopekSAsaMyamo vItarAgacAritraM zuddhopayoga iti yAvadekArthaH / tatrAsamarthaH puruSaH zuddhAtmabhAvanAsahakAribhUtaM kimapi prAsukAhArajJAnopakaraNAdikaM gRhNAtItyapavAdo vyavahAranaya ekadezaparityAgastathA cApahRtasaMyamaH sarAgacAritraM zubhopayoga iti yAvadekArthaH / tatra zuddhAtmabhAvanAnimittaM sarvatyAgalakSaNotsarge durdharAnuSThAne pravartamAnastapodhanaH zuddhAtmatattvasAdhakatvena mUlabhUtasaMyamasya saMyamasAdhakatvena mUlabhUtazarIrasya vA yathA chedo vinAzo na bhavati tathA kimapi isaliye utsargamArgIko apavAdamArgase maitrIbhAva rakhanA yogya hai, aura apavAdamArgIko utsargamArgase maitrIbhAva karanA yogya hai / jo apavAdamArgI rogAdikase pIr3ita huA zarIrakI rakSAke liye jaghanya hI AcaraNa karanemeM pravRtta (taiyAra) hogA, to vaha pramAdI huA, utkRSTa saMyamako nahIM pA sakegA, aura jaghanya saMyamakA bhI nAza kregaa| isaliye apavAdamArgIko utsargamArgase maitrIbhAva rakhanA yogya hai| yahI maitrIbhAva dikhalAte haiM-bAla, vRddha, kheda, roga, ina dazAokara yadyapi muni pIr3ita ho, to bhI zuddhAtmatattvakA sAdhanevAlA jo saMyama hai, usakA nAza jisa taraha na ho, usI prakAra ati kaThina AcaraNako Acare, paraMtu vahI muni jisa taraha saMyamakA kAraNa zarIrakA nAza na ho, usI prakAra apane yogya komala AcaraNa bhI Acare / aisA muni apavAdamArgakI apekSA sahita utsargamArgI kahA jAtA hai / tathA bAla, vRddha, kheda, roga, ina avasthAoMse sahita muni saMyamake sAdhana zarIrakA jisa taraha nAza na ho, usa taraha apane yogya komala AcaraNako AcaratA hai, parantu vahI muni jisa taraha zuddhAtmatattvakA sAdhaka saMyamakA nAza na ho, usI prakAra ati kaThora AcaraNako .

Page #453
'288 kundakundaviracitaH [a0 3, gA0 31caraNamAcaraNIyamityutsargasApekSo'pavAdaH / ataH sarvathotsargApavAdamaitryA sausthityamAcaraNasya vidheyam // 30 // athotsargApavAdavirodhadauHsthamAcaraNasyopadizati AhAre va vihAre desaM kAlaM samaM khamaM uvdhi| jANittA te samaNo vadi jadi appalevI so // 31 // AhAre vA vihAre deza kAlaM zramaM kSamAmupadhim / / jJAkhA tAn zramaNo vartate yadhalpalepI sH|| 31 // atra kSamAglAnakhaheturupavAsaH / bAlavRddhakhAdhiSThAnaM zarIramupadhiH, tato bAladdhazrAntaglAnA prAsukAhArAdikaM gRhNAtItyapavAdasApekSa utsargo bhaNyate / yadA punarapavAdalakSaNe'pahRtasaMyame pravartate tathApi zuddhAtmatattvasAdhakatvena mUlabhUtasaMyamasya saMyamasAdhakatvena mUlabhUtazarIrasya vA yathocchedo vinAzo na bhavati tathotsargasApekSatvena pravartate / tathA pravartata iti ko'rthaH / yathA saMyamavirAdhanA na bhavati tathetyutsargasApekSopavAda ityabhiprAyaH // 30 // athApavAdanirapekSamutsarga tathaivotsarganirapekSamapavAdaM ca niSedhayaMzcAritrarakSaNAya vyatirekadvAreNa tamevArtha draDhayati-vadi vartate / sa kaH kartA / samaNo zatrumitrAdisamacittaH zramaNaH yadi / kim / jadi appalevI so yadi cedalpalepI stokasAvadho bhavati / kayorviSayorvartate / AhAre va vihAre tapodhanayogyAhAravihArayoH / kiM kRtvA / pUrva jANittA jJAtvA / kAn karmatApannAn / desaM Acare, to vaha utsargamArgakI apekSA liye hue, apavAdamArgI hai / isase yaha bAta siddha huI, ki utsarga aura apavAda ina donoM mArgoM meM jo paraspara maitrIbhAva hove, to munike AcArakI sthiratA acchI taraha hosakatI hai // 30 // Age utsarga aura apavAdamArga ina donoMmeM ApasameM virodha ho, to maitrIbhAva na hove / usake na honese AcArakI sthiratA nahIM hosakatI, yaha kahate haiM-[sa zramaNaH] vaha apavAdamArgI athavA utsargamArgI muni [yadi] jo [alpalepI] thor3e karmabaMdhase lipta hotA hai, to [dezaM] kSetra [ kAlaM] zIta uSNAdi kAla [zramaM] mArgAdikakA kheda [kSamAM] upavAsAdi karanekI zakti [upadhi] aura bAla, vRddha, rogAdi avasthAyukta zarIrarUpa parigraha [tAn] ina pAMcoMko [jJAtvA] acchItaraha jAnakara [AhAre] muni-yogya AhAra-kriyAmeM [vA] athavA [vihAre] halana calanAdi kriyA [vartate] pravRtta hotA hai / bhAvArtha-jo paramavivekI utsargI athavA apavAdI muni ina deza Adi pA~ca bhedoMko jAnakara jisa kriyAmeM karmabaMdha thoDA ho, aura saMyamakA bhaMga na ho, aisI AhAra kriyA pravarte, to doSa nahIM hai, kyoMki saMyamakI rakSAke nimitta jisa tarahase zarIrakA nAza na ho, usI taraha kaThora athavA komala kriyAmeM pravartatA hai / isaliye deza kAlakA jAnanevAlA utsargamArgI muni, bAla, vRddha, kheda, rogI avasthAoMke kAraka AhAra vihArameM pravRtta hotA hai, komala kriyAko AcaratA hai, aura alpa karmabaMdha bhI jisameM hotA hai, aisI apavAda avasthAko dhAratA huA utsargamuni bahuta acchA hai, jo ki zarIra-rakSA karake bhI saMyamakA bhaMga nahIM hone detA hai, aura deza kAlAdikA

Page #454
pravacanasAraH 289 31] eva khAkRSyante / atha dezakAlajJasyApi bAlavRddhazrAntaglAnakhAnurodhenAhAravihArayoH pravartamAnasya mRdvAcaraNapravRttavAdalpo lepo bhavatyeva tadvaramutsargaH / dezakAlajJasyApi bAlavRddhazrAntaglAnakhAnurodhenAhAravihArayoH pravartamAnasya mRdvAcaraNapravRttavAdalpa eva lepo bhavati tadvaramapavAdaH / dezakAlajJasyApi bAlavRddhazrAntaglAnakhAnurodhenAhAravihArayoralpalepabhayenApravartamAnasyAtikakezAcaraNIbhUyAkrameNa zarIraM pAtayataH suralokaM prApyodvAntasamastasaMyamAmRtabhArasya tapaso'navakAzatayAzakyapratikAro mahAn lepo bhavati / tanna zreyAnapavAdanirapekSa utsrgH| kAlaM samaM khamaM uvadhiM dezaM kAlaM mArgAdizramaM kSamaM kSamatAmupavAsAdiviSaye zaktiM upadhiM bAlavRddhazrAntaglAnasaMbandhinaM zarIramAtropadhiM parigrahamiti pazca dezAdIn tapodhanAcaraNasahakAribhUtAniti / tathAhipUrvakathitakrameNa tAvadurdharAnuSThAnarUpotsarge vartate / tatra ca prAsukAhArAdigrahaNanimittamalpalepaM dRSTvA yadi na pravartate tadA ArtavyAnasaMklezena zarIratyAgaM kRtvA pUrvakRtapuNyena devaloke samutpadyate / tatra saMyamAbhAvAnmahAn lepo bhavati / tataH kAraNAdapavAdanirapekSamutsarga tyajati / zuddhAtmabhAvanAsAdhakamalpalepaM bahulAbhamapavAdasApekSamutsarga svIkaroti tathaiva ca pUrvasUtroktakrameNApahRtasaMyamazabdavAcye'pavAde pravartate tAvatpravartamAnaH jAnanevAlA apavAdamArgI muni, bAla, vRddha, kheda, roga, avasthAoMke vazIbhUta hokara AhAra vihAra kriyAmeM pravartatA huA komala AcaraNoMko AcaratA hai, aura na pramAdI huA ati komala AcaraNakara saMyamakA nAza karatA hai / jahA~para saMyamakA nAza huA jAnatA hai, vahA~ kaThora kriyA bhI karatA hai, ati zithila bhI nahIM hotA / zarIrakI rakSA karake saMyamako pAlatA hai, alpa baMdha bhI hotA hai, aisI utsargaavasthAko liye hue apavAdamArgI muni bahuta acchA hai, jo ki saMyamako bhI pAlatA hai, aura zarIrako bhI Digane nahIM detA / tathA deza kAlAdikA jAnanevAlA utsargamuni, bAla, vRddha, roga, kheda, avasthAoMke honepara jo alpa karmabaMdhake bhayase komala AcArako nahIM AcaraNa kare, AhAra vihAra kriyAmeM nahIM pravarte, aura manameM yaha jAne, ki maiM isa utkRSTa utsarga saMyamako dhAraNa karatA hU~, mujhako / jaghanya dazAsvarUpa apavAda saMyama yogya nahIM hai, tathA jo hIna avasthAko dhAraNa karU~gA, to baMdha hogA, aisA jAnakara utkRSTa hI AcArakA AcaraNa kare, to vaha muni ati kaThora tapa karake zarIrakA nAzakara devalokameM jAke utpanna hotA hai, vahA~ saMyamarUpa amRtakA vamana (ulTI) karatA hai, kyoMki devapada tapasyAkA kAraNa nahIM hai / isaliye vahA~para vahI jIva mahA karmabaMdhase lipta hotA hai / isa kAraNa jo utsargamArgI apavAdamArgase maitrIbhAva nahIM karatA, to vaha utsargamArgI acchA nahIM hai, jo ki zarIrakA nAzakara saMyamakA nAza karatA hai / tathA jo deza kAlAdikA jAnanevAlA apavAda muni bAla, vRddha, kheda, roga, avasthAoMke honepara AhAra vihArameM pravRtti kare, aura manameM yaha samajhe, ki siddhAntoMmeM kahA hai, ki jo alpa baMdha bhI hove, to bhI roga khedAdi dazAoMke honepara vaha muni komala AcArameM pravRtti kare, to doSa nahIM hai, aisA jAnakara jo ati zithila (AlasI) hoke svecchAcArI huA AhAra vihArameM pravarte, to vaha saMyamakA nAza kara asaMyamIke samAna hove, usa samaya munike tapakA abhAva hai, prava. 37

Page #455
290 kundakundaviracitaH [a0 3, gA0 31dezakAlajJasyApi bAlavRddhazrAntaglAnakhAnurodhenAhAravihArayoralpalepavaM vigaNayya yatheSTaM pravartamAnasya mRdvAcaraNIbhUya saMyamaM virAdhyAsaMyatajanasamAnIbhUtasya tadAkhe tapaso'navakAzatayAzakyapratikAro mahAn lepo bhavati tanna zreyAnutsarganirapekSo'pavAdaH / ataH sarvathotsargApavAdavirodhadausthityamAcaraNasya pratiSedhyaM tadarthameva sarvathAnugamyazca parasparasApekSotsargApavAdavijRmbhitavRttiH syaadvaadH| ityevaM caraNa purANapuruSairjuSTaM viziSTAdarairutsargAdapavAdatazca vicaradvavIH pRthgbhuumikaaH| Akramya kramato nivRttimatulAM kRtvA yatiH sarvata zcitsAmAnyavizeSabhAsini nijadravye karotu sthitim / / 31 // ityAcaraNaprajJApanaM samAptam / atha zrAmaNyAparanAmno mokSamArgasyaikAgralakSaNasya prajJApanaM tatra tanmUlasAdhanabhUte prathamamAgama eva vyApArayatisan yadi kathaMcidauSadhapathyAdisAvadhabhayena vyAdhivyathAdipratIkAramakRtvA zuddhAtmabhAvanAM na karoti tarhi mahAn lepo bhavati / athavA pratIkAre pravartamAno'pi harItakIvyAjena guDabhakSaNavadindriyasukhalAmpaTayena saMyamavirAdhanAM karoti tathApi mahAn lepo bhavati / tataH kAraNAdutsarganirapekSamapavAdaM tyaktvA zuddhAtmabhAvanArUpaM zubhopayogarUpaM vA saMyamamavirAdhayannauSadhapathyAdinimittotpannAlpasAvadyamapi bahuguNarAzimutsargasApekSamapavAdaM svIkarotItyabhiprAyaH // 31 // evaM 'uvayaraNaM jiNamagge' ityAcekAdazagAthAbhirapavAdastra vizeSavivaraNarUpeNa caturthasthalaM vyAkhyAtam / iti pUrvoktakrameNa 'Na hi ziravekkho cAgo' ityAdi triMzadgAthAbhiH sthalacatuSTayenApavAdanAmA 'dvitIyAntarAdhikAraH' samAptaH / ataH paraM caturdazagAthAparyantaM zrAmaNyAaisI avasthAmeM mahAn karma-baMdhase lipta hotA hai| isaliye jo apavAdamArgI utsargaavasthAse maitrIbhAva lie hue na hove, to vaha apavAdamArgI acchA nahIM hai / isa kAraNa utsarga apavAdameM jo virodha hove, to munike saMyamakI sthiratA na ho| isaliye utsarga apavAdameM maitrIbhAva honA yogya hai / bhagavAnakA mata anekAnta hai, jisa taraha saMyamakI rakSA hove, usI taraha pravarte, aisA nahIM hai, ki saMyamakA nAza ho, athavA na ho, parantu apanI eka avasthAko nahIM chor3anA' aisA jinamArga nahIM hai, jinamArga to aisA hai, ki kahIM akelA apavAda hI hai, kahIM akelA utsarga hI hai, kahIM utsarga liye apavAda hai, aura kahIM apavAda liye utsarga hai / jisa taraha saMyama rahe, usI taraha apavAdameM virodha rahita ho / jo mahApuruSa haiM, unhoMne utsarga apavAdarUpa nAnA taraha kI bhUmiko kramase aMgIkAra kI haiM / usake bAda utkRSTa dazAko prApta hokara samasta kriyA-kAMDase nivRtta hue haiM / pazvAt sAmAnya vizeSa svarUpa caitanyarUpa jo nijatattva usameM sthira ho rahe haiM / isI kramase anya bhavyajIva bhI svarUpameM gupta raheM // 31 // isa prakAra AcAra-vidhi pUrNa huI / Age ekAgratArUpa mokSa-mArgakA svarUpa kahate haiM, isa mokSamArgakA dUsarA

Page #456
32 ] pravacanasAraH eyaggagado samaNo eyaggaM Nicchidassa atthesu / NicchitI Agamado AgamaceTTA tado jehA // 32 // aikAyagataH zramaNaH aikAyyaM nizcitasya artheSu / nizcitirAgamata AgamaceSTA tato jyeSThA || 32 // 1 zramaNo hi tAvadaikAgryagata eva bhavati / aikAgryaM tu nizcitArthasyaiva bhavati / arthanizcayasvAgamAdeva bhavati / tata Agama eva vyApAraH pradhAnataraH, na cAnyA gatirasti / yato na khalvAgamamantareNArthA nizcetuM zakyante tasyaiva hi trisamayapravRttatrilakSaNasakalapadArthasArthayAthAtmyAvagamasusthitAntaraGgagambhIratvAt / na cArthanizcayamantareNaikAgryaM siddhayet yato'nizcitArthasya paranAmA mokSamArgAdhikAraH kathyate / tatra catvAri sthalAni bhavanti, teSu prathamataH AgamAbhyAsamukhyatvena 'eyaggamaNo' ityAdi yathAkrameNa prathamasthale gAthAcatuSTayam / tadanantaraM bhedAbhedaratnatraya svarUpameva mokSamArga iti vyAkhyAnarUpeNa 'AgamaputrvA diTThI' ityAdi dvitIyasthale sUtracatuSTayam / ataH paraM dravyabhAvasaMyamakathanarUpeNa 'cAgo ya aNAraMbho' ityAdi tRtIyasthale gAthAcatuSTayam / tadanantaraM nizrayavyavahAramokSamArgaupasaMhAramukhyatvena 'mujjhadi vA' ityAdi caturthasthale gAthAdvayam / evaM sthalacatuSTayena tRtIyAntarAdhikAre samudAyapAtanikA / tadyathA - athaikAyyagataH zramaNo bhavati / taccaikAgryamAgamaparijJAnAdeva bhavatIti prakAnAma munIzvarapada bhI hai, cAhe koI munIzvara kaho, athavA mokSamArga kahe, nAmamAtrakA bheda hai, vastu-bheda nahIM hai| muni jo hai, ve jJAna - darzana - cAritrarUpa mokSamArga hai, isa kAraNa ekatA hai / usa mokSamArgakA mUlasAdhana jinapraNIta Agama hai, isaliye prathama hI siddhAntako pravRtti dikhalAte haiM - [ ekAgragataH ] jo jJAna-darzana-cAritrakI sthiratAko prApta huye haiM, vaha [ zramaNaH ] muni kahalAte haiM, aura [ artheSu nizcitasya ] jIva ajIvAdi padArthoMke nizcaya jJAnavAleke [ aikAgryaM ] sthira bhAva hotA hai, tathA [AgamataH nizcitiH ] sarvajJa vItarAgapraNIta siddhAnta se padArthoMkA yathArtha jJAna hotA hai, [tataH ] isa kAraNa [AgamaceSTA ] siddhAntake abhyAsakI pravRtti [ jyeSThA ] pradhAna hai / bhAvArtha - muni bahI hai, jisake jJAna - darzana - cAritra sthira hue haiM, aura jo jIva saMzaya-vimoha - vibhramase rahita hokara jIvAdi padArthoMko jAnatA hai, zraddhAna karatA hai, usake ekAgratA hotI hai, tathA jo bhagavatapraNIta AgamakA abhyAsa kare, to yathArtha saba padArthoM kA jJAtA dekhanevAlA hotA hai, isa kAraNa pahale mokSamArgIko siddhAntake paThanakI pravRtti karanI yogya hai / siddhAntake vinA yathArtha padArthoMkA nizcaya nahIM kiyA jaataa| trikAlavartI utpAda, vyaya, dhauvyasahita dravya-guNa-paryAya - lakSaNavAle sakala padArthoMke samUhakA yathArtha jJAna akele usa Agamase hI hotA hai, usI jJAnase antaraGga sthiratAse gambhIra hotA hai, isaliye Agama hI se padArthoMkA nizcaya hotA hai / jisake padArthoMkA nizcaya na ho, vaha puruSa nizcaya svarUpameM Akula citta huA sthira bhAvako nahIM dhAraNa kara sakatA, saba jagaha DA~vA~Dola rahatA hai / atyanta caJcala bhAvase kabhI kartRtva jvarake Avezase parAdhIna huA tIna lokakA Apa kartA hotA hai, sampUrNa parabhAvoMke utpanna 291

Page #457
292 kundakundaviracitaH [a0 3, gA0 32kadAcinizcikIrSAkulitacetasaH samantato dolAyamAnasyAtyantataralatayA kadAciccikIrSAjvaraparavazasya vizvaM svayaM sisRkSovizvavyApArapariNatasya pratikSaNavijRmbhamANakSobhatayA kadAcibubhukSAbhAvitasya vizvaM svayaM bhogyatayopAdAya rAgadveSadoSakalmASitacittavRtteriSTAniSTavibhAgena pravartitadvaitasya prativastupariNamamAnasyAtyantavisaMsthulatayA kRtanizcayasya niHkriyanirbhogaM yugapadApItavizvamapyavizvatayaikaM bhagavantamAtmAnamapazyataH satataM vaiyagryameva syAt / na caikAgryamantareNa zrAmaNyaM siddhayet , yato naikAgryasyAnekamevedamiti pazyatastathApratyayAbhiniviSTasyAnekamevedamiti jAnatastathAnubhUtibhAvitasyAnekamevedamitimatyarthavikalpavyAvRttacetasA saMtataM pravartamAnasya tathA vRttiduHsthitasya caikAtmapratItyanubhUtivRttisvarUpasamyagdarzanajJAnacAritrapariNatizayati eyaggagado samaNo aikAgryagataH zramaNo bhavati / atrAyamarthaH-jagattrayakAlatrayavartisamastadravyaguNaparyAyaikasamayaparicchittisamaryasakalavimalakevalajJAnalakSaNanijaparamAtmatattvasamyazraddhAnajJAnAnuSThAnarUpamaikAmyaM bhaNyate / tatra gatastanmayatvena pariNataH zramaNo bhavati / eyaggaM Nicchidassa aikAya punarnizcitasya tapodhanasya bhavati / keSu / atthesu TaGkotkIrNajJAyakaikasvabhAvo yo'sau paramAtmapadArthastatprabhRtivartheSu NicchittI Agamado sA ca padArthanizcitirAgamato bhavati / tathAhi-jIvabhedakarmabhedapratipAdakA gamAbhyAsAdbhavati na kevalamabhyAsAttathaivAgamapade sArabhUtAccidAnandaikaparamAtmatatvaprakAzakAdadhyAtmAbhidhAnAkaranekI icchAse samasta dravyoMke vyApArarUpa pariNamana karatA hai, aura samaya samayameM ahaMbuddhise kSobhabhAvakI havAse kSobhita samudrakI taraha kSobhita huA, kabhI bhoganekI icchA karatA hai, samasta trailokyakA bhoktA apaneko mAnatA hai, savako bhogya jAnatA hai, ki yaha merI vastu hai, maiM isakA bhoganevAlA hU~, aura rAga dveSa bhAvoMse kalaGkita (malina) citta hotA hai, iSTa aniSTa vastuoMmeM dvividhabheda mAnakara pravartatA hai, haraeka vastumeM Atmabuddhise pariNamatA hai, atyaMta zithila bhAvakara bahirmukha huA parameM AtmAkA nizcaya karatA hai, aura vaha akartA, abhoktA apanI jJAna-zaktise eka hI samaya samasta lokAlokakA pInevAlA (jAnanevAlA) aura apane svarUpase eka hai, aise bhagavaMta AtmAko dekhatA jAnatA nahIM hai, hamezA caJcalatAse klezayukta rahatA hai| isa kAraNa padArthoke nizcaya vinA ekAgratA nahIM hotI, isIse padArthoMkA nizcaya karanA yogya hai / ekAgratA vinA munipadakI siddhi nahIM hotI, kyoMki vaha svarUpako para upAdhise anekarUpa dekhatA hai, amekatArUpa pratItike Aveza se anekarUpa jAnatA hai, aneka hI svarUpa dekhatA hai, anekarUpa anubhava karatA hai, ki merA svarUpa aneka hai, saba parabhAvoMse rahita eka svarUpako dekhatA, jAnatA, anubhavatA nahIM hai, isI liye haraeka padArthameM niraMtara AtmabhAvase pravartatA hai, saMkalpa vikalparUpa cittakI pravRtti dhAraNa karatA hai| isa prakAra ekAgratA vinA athira dusthita huA puruSa apane eka svarUpake anubhavakI pravRttikara jJAna, darzana, cAritrarUpa AtmatattvakI ekAgratAko kaise pAsakatA hai ? jahA~para ekAgratA na ho, vahA~ zuddhAtmatattva anubhavarUpa yatipada kisa taraha ho sake ? nahIM hotA / isase yaha bAta siddha huI, ki jisakA dUsarA nAma mokSamArga hai, aisA jo

Page #458
33] pravacanasAraH 293 pravRttadRzijJaptittirUpAtmatattvaikAgryAbhAvAt zuddhAtmatattvapravRttirUpaM zrAmaNyameva na syAt / ataH sarvathA mokSamArgAparanAmnaH zrAmaNyasya siddhaye bhagavadarhatsarvajJopajJe prakaTAnekAntaketane zabdabrahmaNi niSNAtena mumukSuNA bhavitavyam // 32 // athAgamahInasya mokSAkhyaM karmakSapaNaM na saMbhavatIti pratipAdayati AgamahINo samaNo NevappANaM paraM viyANAdi / avijANato aTe khavedi kammANi kidha bhikkhU // 33 // AgamahInaH zramaNo naivAtmAnaM paraM vijAnAti / avijAnanan kSapayati karmANi kathaM bhikSuH // 33 // na khalvAgamamantareNa parAtmajJAnaM paramAtmajJAnaM vA syAt, na ca parAtmajJAnazunyasya paramAtmajJAnazUnyasya vA mohAdidravyabhAvakarmaNAM jJaptiparivartarUpakarmaNAM vA kSapaNaM syAt / tparamAgamAcca padArthaparicchittirbhavati AgamaceTThA tado jeTThA tataH kAraNAdeva muktalakSaNAgamaparamAgame ca ceSTA pravRttiH jyeSThA prazasyetyarthaH // 32 // athAgamaparijJAnahInasya karmakSapaNaM na bhavatIti prarUpayatiAgamahINo samaNo NevappANaM paraM viyANAdi AgamahInaH zramaNo naivAtmAnaM paraM vA vijAnAti avijANaMto aTe avijAnanAnparamAtmAdipadArthAn khavedi kammANi kidha bhikkhU kSapayati karmANi kathaM bhikSurna kathamapi iti / ito vistaraH----"guNajIvApajjattI pANA saNNA ya maggaNAo ya / uvaogo vi ya kamaso vIsaM tu parUvaNA bhaNidA // " iti gAthAkathitAdyAgamamajAnan tathaiva "bhiNNau jeNa Na jANiyaha munipada hai, usakI siddhi ke nimitta ahaMta sarvajJa kathita pragaTa anekAnta dhvajAsahita brahmarUpa siddhAMta muktivAMchaka puruSoMkara Adara karane yogya hai / siddhAntake abhyAsase padArthAMkA nizcaya hotA hai, usa nizcayase ekAgratA hotI hai, usa ekAgratAse munipada hotA hai, munipada aura mokSamArga eka hai / isa kAraNa mokSAbhilASIko AgamakA abhyAsa karanA ucita hai // 32 // Age Agamase jo rahita hai, usake mokSarUpa karmoMkI kSapaNA (kSaya) nahIM hotI, yaha kahate haiM--[AgamahInaHzramaNaH] siddhAntakara rahita muni [AtmAnaM] nokarma, dravyakarma, bhAvakarmase rahita zuddha jIvadravyako aura [paraM] para zarIrAdi dravya bhAva karmoko [naiva] nizcayakara nahIM [vijAnAti] jAnatA hai, aura [arthAn ] jIva ajIvAdi padArthoMko [avijAnan ] nahIM jAnatA huA [bhikSuH] muni [karmANi] dravyabhAvarUpa samasta karmoMkA [kathaM ] kaise [kSapayati] nAza kara sakatA hai / bhAvArtha-jisa jIvako siddhAntakA jJAna na ho, aura Agamake par3hane sunanerUpa abhyAsase rahita hove, usako apanA aura parakA jJAna nahIM hotA, aura nirvikalparUpa paramAtmAkA bhI jJAna nahIM hotA hai, usIko dikhalAte haiM-anaMta saMsArarUpI nadIkA bar3hAnevAlA jo yaha mahAmoha hai, usase kalaMkita (malIna) hue jagata-jIva haiM, ve bhagavaMtapraNIta Agamake vinA vivekase rahita haiM, jaise dhatUreko pIkara unmatta (bAvalA) huA manuSya karane yogya kArya aura akAryako nahIM jAnatA, usI tarahase anajAna ho rahe haiM, para aura AtmAko eka

Page #459
291 kundakundaviracitaH [a0 3, gA0 33tathAhi-na tAvannirAgamasya niravadhibhavApagApravAhavAhimahAmohamalamalImasasyAsya jagataH pItonmattakasyevAvakINavivekasyAviviktena jJAnajyotiSA nirUpayato'pyAtmAtmapradezanizcitazarIrAdidravyeSUpayogamizritamoharAgadveSAdibhAveSu ca svaparanizcAyakAgamopadezapUrvakasvAnubhavAbhAvAdayaM paro'yamAtmeti jJAna siddhayet / tathA ca trisamayaparipATIprakaTitavicitraparyAyaprAgbhArAgAdhagambhIrasvabhAvaM vizvameva jJeyIkRtya pratapataH paramAtmanizcAyakAgamopadezapUrvakasvAnubhavAbhAvAt jJAnasvabhAvasyaikasya paramAtmano jJAnamapi na siddhayet / parAtmaparamAtmajJAnazUnyasya tu dravyakarmArabdhaiH zarIrAdibhistatpratyayairmoharAgadveSAdibhAvaizca sahaikyamAkalayato vadhyaghAtakavibhAgAbhAvAnmohAdidravyabhAvakarmaNAM kSapaNaM na siddhayet / tathA ca jJeyaniSThatayA prativastu pAtotpAtapariNatalena jJapterAsaMsArAtparivartamAnAyAH paramAtmaniSThavamantareNAnivAryaparivartatayA jJaptiparivatarUpakarmaNAM kSapaNamapi na siddhayet / ataH karmakSapaNArthibhiH sarvathAgamaH paryupAsyaH // 33 // yau NiyadehahaM paramatthu / so aMdhau avarahaM aMdhayaha kiM darisAvai paMthu / / " iti dohakasUtrakathitAyAgamapadasArabhUtamadhyAtmazAstraM cAjAnan puruSo rAgAdidoSarahitAvyAbAdhasukhAdiguNasvarUpanijAtmadravyasya bhAvakarmazabdAbhidheyai rAgAdinAnAvikalpajAlainizcayena karmabhiH saha bhedaM na jAnAti tathaiva karmArividhvaMsakasvakIyaparamAtmatattvasya jJAnAvaraNAdidravyakarmabhirapi saha pRthaktvaM na vetti / tathA cAzarIralakSaNazuddhAtmapadArthasya zarIrAdinokarmakarmabhiH sahAnyatvaM na jAnAti / itthaMbhUtabhedajJAnAbhAvAddehasthamapi nijazuddhAtmAnaM na rocate / samastarAgAdiparihAreNa na ca bhAvayati / tatazca kathaM karmakSayo bhavati na kathamapIti / tataH kAraNAnmokSAsvarUpa dekhate haiM, jAnate haiM, zarIrAdi paradravyameM aura upayogase mile hue rAga, dveSa, moha, bhAvoMmeM ekatA mAnate haiM / svapara bhedakA kAraNa jo siddhAnta usake upadezase jisake AtmAkA anubhava nahIM huA hai, isa kAraNa usake yaha AtmA hai, yaha para hai, aise bhedavijJAnakI siddhi nahIM hotI / aura nirvikalpa samAdhise eka paramAtmajJAnakI bhI siddhi nahIM hotii| vaha paramAtmA tIna kAlasaMbaMdhI anaMta nAnA prakArakI paryAyoM sahita loka alokarUpa samasta jJeyako eka samayameM jAnakara prakAzamAna hai, aise kevalajJAna svabhAvarUpa AtmAko nahIM jAnatA hai / jo paramAtmAke bhedavijJAnase zUnya hai, aura paramAtmajJAnase bhI zUnya hai, vaha puruSa dravyakarma, bhAvakarma nokarmase AtmAko eka (milA huA) mAnatA hai, aisA nahIM samajhatA, ki ye karma AtmAke ghAtaka haiM, AtmA inase ghAtA jAtA hai, isI liye AtmAke svabhAva nahIM haiM, aisA bheda nahIM jAnatA, aura samasta vikalpoMse rahita hoke svarUpako nahIM anubhavatA, to batalAiye ki aise jIvake moha Adika dravya bhAvakarmIkA kSaya kisa tarahase hove ? nahIM ho sakatA, aura vahI jIva apanI bhUlase para jJeyoMmeM tiSThatA hai, haraeka padArthameM grahaNa aura tyAgase rAga dveSa bhAvarUpa pariNamana karatA hai, isaliye usa jIvakA jJAna anAdi kAlase ulaTA ho rahA hai, paramAtmasvarUpameM sthira nahIM hotaa| aise jIvake athira zuddha kSayopazamarUpa jJAnakarmakI bhI kSapaNA nahIM hotii| jo ki bhedavijJAnase zUnya hai, aura paramAtmajJAnase zUnya hai / isa kAraNa ajJAnIke dravyakarma, bhAvakarma, nokarma, athira jJAnakarma, inakA

Page #460
34 ] athAgama evaikatharmokSamArgamupasarpatAmityanuzAstiAgamavakkhU sAhU iMdiyacakkUNi savvabhUdANi / devA ya ohicakkhU siddhA puNa savvado cakkhU // 34 // AgamacakSuH sAdhurindriyacakSUMSi sarvabhUtAni / devAzrAdhicakSuSaH siddhAH punaH sarvatazcakSuSaH // 34 // iha tAvadbhagavantaH siddhA evaM zuddhajJAnamayatvAtsarvatazcakSuSaH zeSANi tu sarvANyapi bhUtAni mUrtadravyAvasaktadRSTivAdindriyacakSUMSi, devAstu sUkSmatvaviziSTamUrtadravyagrAhitvAdavadhicakSuSaH / atha ca dspi rUpadravyamAtradRSTatvenendriyacakSubhya'viziSyamANA indriyacakSuSa eva / evamamISu samasteSvapi saMsAriSu mohopahatatayA jJeyaniSTheSu satsu jJAnaniSThakha mUlazuddhAtmatattvasaMvedanasAdhyaM sarvatazcakSustvaM ma siddhayet / atha tatsiddhaye bhagavantaH zramaNA AgamacakSuSo bhavanti / tena jJeyajJAnayoranyofrthanA paramAgamAbhyAsa eva kartavya iti tAtparyArthaH // 33 // atha mokSamArgArthinAmAgama eva dRSTirityAkhyAti--AgamacakkhU zuddhAtmAdipadArthapratipAdakaparamAgamancakSuSo bhavanti / ke te / sAhU nizcayaratnatrayAdhAreNa nijazuddhAtmasAdhakAH sAdhavaH iMdiyacakkhUNi nizcayenAtIndriyA mUrtakevalajJAnAdiguNasvarUpANyapi vyavahAreNAnAdikarmabandhavazAdindriyAdhInatvenendriyacakSUMSi bhavanti / kAni kartRNi / savvabhUdANi sarvabhUtAni sarvasaMsArijIvA ityarthaH / devA ya ohicakkhU devA api ca sUkSmamUrtapudgaladravyaviSayAvadhicakSuSaH siddhA puNa savvado cakkhU siddhAH punaH zuddhabudvaikasvabhAvajIvA jIvalokAkAzapramitazuddhA saMkhyeya sarvanAza nahIM hotA / isaliye ina karmoMke kSayake nimittakAraNa AgamakA abhyAsa karanA yogya hai // 33 // Age mokSamArgI jIvoMke eka siddhAnta hI netra hai, yaha kahate haiM - [ sAdhuH ] muni [AgamacakSuH ] siddhAntarUpI netroMvAlA hotA hai, arthAt munike mokSamArgakI siddhike nimitta Agama-netra hote haiM, [sarvabhUtAni ] samasta saMsArI jIva [ indriyacakSUMSi ] mana sahita sparzanAdi chaha indriyoMrUpa cakSuvAle haiM, arthAt saMsArI jIvoMke iSTa aniSTa viSayoMke jAnaneke liye indriya hI netra haiM, [ca] aura [devAH ] cAra tarahake deva [ avadhicakSuSaH ] avadhijJAnarUpa netroMvAle haiM, arthAt devatAoMke sUkSma mUrtIka dravya dekhaneko avadhijJAna netra haiM, lekina vaha avadhijJAna indriyajJAnase vizeSa nahIM, kyoMki avadhi mUrtadravyako grahaNa karatA hai, aura indriya netra bhI mUrtIkako grahaNa karatA hai, isase ina donoMmeM samAnatA hai, [punaH ] tathA [siddhAH ] aSTakarma rahita siddhabhagavAn [ sarvataH cakSuSaH ] saba orase netroMvAle haiN| bhAvArtha - saMsArameM jitane saMsArI jIva haiM, ve saba ajJAnase AcchAdita haiM, isa kAraNa parajJeya padAthaumeM mohita haiM, jJAnasvarUpa zuddhAtmajJAnase rahita haiM, isase inake atIndriya sabakA dekhanevAlA netra nahIM hai, sarvadarzI to eka siddhabhagavAn haiM, usa siddhapadakI prAptike nimitta jo mokSamArgI mahAmuni haiM, ve Agama-netrake dhAraka hote haiM, usa Amama-netra se svarUpa pararUpakA bheda karate haiN| yadyapi jJeya jJAnakI paraspara ekatA ho rahI hai, bheda nahIM kiyA jAtA hai, so bhI Agama-netrake balase lakSaNabheda judA judA pravacanasAraH 295

Page #461
296 kundakundaviracitaH [a0 3, gA0 34nyasaMvalanenAzakyavivecanale satyapi svaparavibhAgamAracayya nirminnamahAmohAH santaH paramAtmAnamavApya satataM jJAnaniSThA evAvatiSThante / ataH sarvamapyAgamacakSuSaiva mumukSUNAM draSTavyam // 34 // athAgamacakSuSA sarvameva dRzyata eveti samarthayati savve AgamasiddhA atthA guNapajjaehiM cittehiM / jANaMti AgameNa hi pecchittA te vi te samaNA // 35 // sarve AgamasiddhA arthA gunnpryaayshcitraiH|| jAnantyAgamena hi dRSTvA tAnapi te zramaNAH // 35 // . Agamena tAvatsarvANyapi dravyANi pramIyante, aviziSTa[ vispRSTa ]tarkaNasya sarvadravyANAmavirudakhAt / vicitraguNaparyAyaviziSTAni ca pratIyante, sahakramapravRttAnekadharmavyApakAnekAntamayakhenaivAgamasya pramANakhopapatteH / ataH sarve'rthA AgamasiddhA eva bhavanti / atha te zramaNAnAM pradezacakSuSa iti / anena kimuktaM bhavati, sarvazuddhAtmapradeze locanotpattinimittaM paramAgamopadezAdutpannaM nirvikAraM mokSArthibhiH svasaMvedanajJAnabheva bhAvanIyamiti // 34 // athAgamalocanena sarvaM dRzyata iti prajJApayatisavve AgamasiddhA sarve'pyAgamasiddhA Agamena jnyaataaH| ke te / atthA vizuddhajJAnadarzanasvabhAvo yo'sau paramAtmapadArthastatprabhRtayo'rthAH / kathaM siddhAH / guNapajjaehiM cittehiM vicitraguNaparyAyaiH saha / jANaMti jAnanti / kAn / te vi tAn pUrvoktArthaguNaparyAyAn / kiM kRtvA pUrvam / pecchittA dRSTvA jJAtvA / kena / AgameNa hi Agamenaiva / ayamatrArthaH-pUrvamAgamaM paThitvA pazcAjAnanti te samaNA te zramaNA bhavantIti / atredaM bhaNitaM bhavati-sarve dravyaguNaparyAyAH paramAgamena jJAyante / kasmAt / Agamasya jAte haiM, isa bhedavijJAnakI zaktise prANI mahAmohako jItatA hai, pIche paramAtmatatvako pAtA hai, taba nirantara anantajJAnameM tiSThatA hai / isaliye sarvadarzI siddhapadake sAdhaka Agamako jAnakara muktike icchuka mahAmuni sabako Agama-netrase dekhate haiM, Agama bar3A netra hai // 34 // Age Agama-netrase saba dekhA jAtA hai, yaha bAta dRr3ha karate haiN| [sarva arthAH] sabhI jIva ajIvAdi padArtha haiM, ve [citraiH] nAnA prakArake [guNaparyAyaiH] guNaparyAyoMse [AgamasiddhAH] siddhAntameM siddha haiM, [tAn api] guNa paryAyoM sahita una padArthoMko bhI [te zramaNAH] ve mokSamArgI mahAmuni [hi] nizcayakara [Agamena dRSvA] siddhAnta-netrase dekhakara [jAnanti] jAnate haiN| bhAvArtha-jitane jIva ajIvAdi padArtha haiM, unake guNa paryAyoMke bhedase jo svarUpa haiM, vaha anAdinidhana siddhAntameM acchI taraha siddha kiyA hai, arthAt siddhAntameM dravya, guNa, paryAyakA svarUpa yathArtha kahA hai, kisI tarka (nyAya) se khaMDita nahIM hotA, avirodharUpa hai / sahabhAvI guNa aura kramavartI paryAya ina do bhedoMse dravyameM jo anaMtadharma haiM, una svarUpa anekAntako Agama kahA hai, isase pramANa hai, kyoMki nAnA prakArake guNa paryAya sahita saba dravyoMke anekAMtasvarUpakA Agama kahanevAlA hai / aise Agama-netrase mahAmuni sakala padArthoMke svarUpako dekhate haiM, jAnate haiM / saba padArtha jJeya haiM, mahAmuni jJAtA haiM, dravyazruta Agamako

Page #462
36 ] jJeyatvamApadyante svayameva, vicitraguNaparyAyaviziSTasarvadravyavyApakAnekAntAtmakazrutajJAnopayogIbhUya vipariNamanAt / ato na kiMcidapyAgamacakSuSAmadRzyaM syAt / / 35 / / athAgamajJAnatatpUrvatattvArthazraddhAnatadubhayapUrvasaMyatatvAnAM yaugapadyasya mokSamArgalaM niyamayatiAgamapuvvA diTThI Na bhavadi jasseha saMjamo tassa / NatthIdi bhaNadi sutaM asaMjado hodi kigha samaNo // 36 // AgamapUrvA dRSTirna bhavati yasyeha saMyamastasya / nAstIti bhaNati sUtramasaMyato bhavati kathaM zramaNaH // 36 // pravacanasAraH d iha hi sarvasyApi syAtkAraketanAgamapUrvikayA tattvArthazraddhAnalakSaNayA dRSTayA zUnyasya svaparavibhAgAbhAvAt kAyakaSAyaiH sahaikyamadhyavasato'niruddhaviSayAbhilASatayA SaDjIvanikAyaparokSarUpeNa kevalajJAnasamAnatvAt pazcAdAgamAdhAreNa svasaMvedanajJAne jAte svasaMvedanajJAnabalena kevalajJAne ca jAte pratyakSA api bhavanti / tataH kAraNAdAgamacakSuSA paraMparayA sarvaM dRzyaM bhavatIti // 35 // evamAgamAbhyAsakathanarUpeNa prathamasthale sUtracatuSTayaM gatam / athAgamaparijJAnatattvArthazraddhAnatadubhayapUrvaka saMyatatvatrayasya mokSamArgatvaM niyamayati -- AgamapuvvA diTThI Na bhavadi jasseha AgamapUrvikA dRSTiH samyaktvaM nAsti yasyeha loke saMjamo tassa Natthi saMyamastasya nAsti idi bhaNadi ityevaM bhaNati kathayati / kiM kartR / suttaM sUtramAgamaH / asaMjado hodi kidha samaNo asaMyataH san zramaNastapodhanaH kathaM bhavati na jAnakara bhAvazruta jJAnake upayogI hokara pariName haiM, isa kAraNa mahAmuni Agamake balase sabako dekhate haiM, isI liye Agama- netrase kucha bhI anadIkhatA nahIM rahatA / isa kAraNa mokSAbhilASIko abhyAsa karanA yogya hai || 35 || Age siddhAntakA jJAna aura usa siddhAntake anusAra zraddhAna aura jJAna zraddhAna saMyukta saMyama ye tInoM eka kAlameM hoveM, to mokSamArga hotA hai, aisA nizcaya karate haiM - [ iha ] isa lokameM [yasya ] jisa jIvake [AgamapUrvA ] pahale acchI taraha siddhAntako jAnakara [ dRSTiH ] samyagdarzana [ na bhavati ] nahIM ho, [ tasya ] to usake [ saMyamaH ] munikI kriyArUpa AcAra [ nAsti ] nahIM [iti ] yaha bAta [ sUtraM ] jinapraNIta siddhAnta [ bhaNati ] kahatA hai, [asaMyataH ] aura jisake saMyamabhAva nahIM hai, vaha puruSa [ kathaM ] kaise [zramaNaH ] muni [bhavati ] ho sakatA hai ? nahIM ho sakatA / bhAvArtha -- jisa puruSake prathama hI Agamako jAnakara padArthoMkA zraddhAna na huA ho, usa puruSake saMyamabhAva bhI nahIM hotA, yaha nizcaya hai, aura jisake saMyama nahIM haiM, vaha muni nahIM kahA jAtA / jisake Agamako jAnakara zraddhAna huA ho, vahI muni kahalAtA hai, anyathA nahIM kahA jAtA / isI kathanako vizeSatAse dikhalAte haiM-- jJAna darzana cAritrakA jo eka hI bAra honA usako mokSamArga kahate haiM, kyoMki jo jIva anekAnta dhvajAkara virAjamAna Agama-jJAnake anusAra zraddhAnarUpa samyagdarzanase rahita hai, usake bhedavijJAnake abhAvase svaparakA bheda nahIM hotA, kaSAya pariNAmoMse ekatAkA abhyAsa hotA hai, vahA~ para rAga, dveSa, moha, bhAvase viSayAbhilASAkA nirodha nahIM hotA, indriyeM viSayoMmeM pravartatIM pra. 38 297

Page #463
298 kundakundaviracitaH [a0 3, gA0 36ghAtino bhUlA sarvato'pi kRtamavRtteH sarvato nivRttyabhAvAttathA paramAtmajJAnAbhAvAd jJeyacakramAkramaNanirargalajJaptitayA jJAnarUpAtmatattvaikAgryapravRttyabhAvAcca saMyama eva na tAvat siddhayet / asiddhasaMyamasya tu sunizcitaikAyyagatavarUpaM mokSamArgAparanAmazrAmaNyameva na siddhayet / ata AgamajJAnatattvArthazraddhAnasaMyatakhAnAM yogapadyasyaiva mokSamArgavaM niyamyeta // 36 // athAgamajJAnatattvArthazraddhAnasaMyatakhAnAmayogapadyasya mokSamArgalaM vighaTayati Na hi AgameNa sijjhadi saddahaNaM jadi vi Nathi atthesu / sadahamANo atthe asaMjado vA Na NivvAdi // 37 // na hyAgamena siddhayati zraddhAnaM yadyapi nAstyartheSu / zraddadhAna arthAnasaMyato vA na nirvAti // 37 // zraddhAnazUnyenAgamajanitena jJAnena tadavinAbhAvinA zraddhAnena ca saMyamazUnyena na tAvatsikathamapIti / tathAhi-yadi nirdoSinijaparamAtmaivopAdeya iti rucirUpaM samyaktvaM nAsti tarhi paramAgamabalena vizadekajJAnarUpamAtmAnaM jAnannapi samyagdRSTirna bhavati jJAnI ca na bhavati tadvayAbhAve sati pazcendriyaviSayAbhilASaSaDjIvavadhavyAvRtto'pi saMyato na bhavati / tataH sthitametat paramAgamajJAnatattvArthazraddhAnasaMyatatvatrayameva muktikAraNamiti // 36 // athAgamajJAnatattvArthazradvAnasaMyatatvAnAM yogapadyAbhAve mokSo nAstIti vyavasthApayati-Na hi AgameNa sijjhadi AgamajanitaparamAtmajJAnena na siddhayati / saddahaNaM jadi vi Natthi atthesu zraddhAnaM yadi ca nAsti paramAtmAdipadArtheSu / saddahamANo atthe zraddadhAno vA cidAnandaikasvabhAvanijaparamAtmAdipadArthAn / asaMjado vA Na NivAdi viSayakaSAyAdhInatvenAsaMyato vA na nirvAti nirvANaM na labhata iti / tathAhi-yathA pradIpasahitapuruSasya kUpapatanaprastAve kUpapatanAnnivartanaM mama hitamiti nizcayarUpaM zraddhAnaM yadi nAsti tadA pradIpaH kiM karoti na kimapi / tathA jIvasyApi paramAhaiM, SaTkAyake jIvoM kI hiMsA hotI hai, aTakase rahita huA yathecchAcArI hotA hai, sarva tyAgarUpa munivrata nahIM hotA, usI prakAra nirvikalpa samAdhikara paramAtmajJAna bhI nahIM hotA, aura jJeya padArthoMmeM pravartanevAlI svacchaMda jJAnavRtti usa svarUpameM ekAgra bhAvase jJAnapravRttikA amAva hai / isa kAraNa aise jIvake AgamajJAnapUrvaka zraddhAna vinA saMyamabhAvakI kaise siddhi hove ? kisI taraha nahIM / jisake saMyamakI siddhi na huI, usake nizcita ekAgratArUpa mokSamArganAmA munipadakI bhI siddhi nahIM hotii| isaliye AgamajJAna, tattvArthazraddhAna, saMyamabhAva, ina tInoMkI ekatA jaba hove, tabhI mokSamArgakI siddhi hotI hai // 36 // Age AgamajJAna, tatvArthazraddhAna, saMyamabhAva, ina tInoMkI ekatA ho, tabhI mokSamArga hove, yaha kahate haiM[yadi] jo [artheSu] jIvAjIvAdi padArthoMmeM [zraddhAnaM] rucirUpa pratIti [nAsti nahIM hai, to [Agamena hi] siddhAntake jAnanese bhI [na siddhathati] mukta nahIM hotA, [vA] athavA [arthAt ] jIvAjIvAdika padArthoMkA [zraddadhAnaH api] zraddhAna karatA huA bhI jo [asaMyataH] asaMyamI hove, to vaha [na] nahIM [nirvAti] mukta hotA / bhAvArtha-yadyapi Amamake balase saba

Page #464
37] pravacanasAraH 299 yati / tathAhi-Agamabalena sakalapadArthAn vispaSTaM tarkayannapi yadi sakalapadArthajJeyAkArakarambitavizadaikajJAnAkAramAtmAnaM na tathA pratyeti tadA yathoditAtmanaH zraddhAnazUnyatayA yathoditamAtmAnamananubhavan kathaM nAma jJeyanimagno jJAnavimUDho'jJAnI syAt / ajJAninazca jJeyadyotako bhavannapyAgamaH kiM kuryAt / tataH zraddhAnazUnyAdAgamAnAsti siddhiH / kiM ca-sakalapadArthajJeyAkArakarambitavizadekajJAnAkAramAtmAnaM zraddadhAno'pyanubhavannapi yadi svasminneva saMyamya na vartayati tadAnAdimoharAgadveSavAsanopajanitaparadravyacaGkramaNasvairiNyAzcitteH svasminneva sthAnAnirvAsananiHkampaikatattvamacchitacivRttyabhAvAtkathaM nAma saMyataH syAt / asaMyatasya ca yathoditAtmatattvapratItirUpaM zraddhAnaM yathoditAtmatattvAnubhUtirUpaM jJAnaM vA kiM kuryAt / tataH saMyamazUnyAt zraddhAnAt jJAnAdvA nAsti siddhiH| ata AgamajJAnatattvArthazraddhAnasaMyatakhAnAmayaugapadyasya mokSamArgavaM vighaTetaiva // 37 // gamAdhAreNa sakalapadArthajJeyAkArakarAvalambitavizadaikajJAnarUpaM svAtmAnaM jAnato'pi mamAtmaivopAdeya iti nizcayarUpaM yadi zraddhAnaM nAsti tadAsya pradIpasthAnIya AgamaH kiM karoti na kimapi / yathA vA sa eva pradIpasahitapuruSaH svakIyapauruSabalena kUpapatanAdyadi na nivartate tadA tasya zraddhAnaM pradIpo dRSTirvA kiM karoti na kimapi / tathAyaM jIvaH zraddhAnajJAnasahito'pi pauruSasthAnIyacAritrabalena rAgAdivikalparUpAdasaMyamAdyadi na nivartate tadA tasya zraddhAnaM jJAnaM vA kiM kuryAnna kimapIti / ataH etadAyAti paramAgamajJAnatattvArthazraddhAnasaMyatatvAnAM madhye dvayenaikena vA nirvANaM nAsti kiMtu trayeNeti // 37 // evaM bhedAbhedaratnatrayAtmakapadArthoMko vizeSarUpase jAnatA hai, paraMtu sakala padArthoke jAnanese pratibimbita nirmala jJAnAkAra AtmA jaisA hai, usako usI prakAra na jAne, vaisA hI zraddhAna na kare, aura jaisA kucha kahA hai, vaisA hI jo na anubhave, to parajJeyameM magna huA ajJAnI jIva akele Agamake jAnanese hI zraddhAna binA jJAnI kaise ho sakatA haiM ? kisI prakAra bhI nhiiN| yadi Agamako jAne aura tattvArthakA zraddhAna kare, tabhI jJAnI ho sakatA hai, anya prakAra nahIM / yadyapi Agama sakala padArthoMko pragaTa karatA hai, to bhI ajJAnIko kucha kAryakArI nahIM hosakatA, kyoMki ajJAnI zraddhAnase rahita hai, isaliye usako Agamase kucha phalakI siddhi nahIM hotI / yadyapi sakala jJeya padArthokara pratibimbita nirmala jJAnAkAra AtmAkA koI zraddhAna bhI karatA hai, koI jIva anubhava bhI karatA hai, to bhI vahI jIva apanemeM jo saMyama bhAva dharake nizcala hoke nahIM pravarte, to usa saMyamIke jaisA kucha kahA hai, vaisA hI AtmatattvakI pratItirUpa zraddhAna kyA kare, aura yathArtha AtmatattvakI anubhUtirUpa jJAna bhI saMyamabhAva vinA kyA kare, kyoMki yaha jIva anAdi kAlase lekara rAga, dveSa, mohakI vAsanAse parameM lagA huA hai, isakAraNa isa jIvakI azuddha cetanArUpI vyabhicAriNI strI parabhAvoMmeM ramatI hai, apane AtmIka-rasameM magna nahIM hotI / paravAsanAse rahita niSkaMpa eka AtmIka-tattvameM saMyamabhAva vinA sthiratA nahIM hotI, isaliye saMyamabhAva rahita zraddhAnase vA jJAnase mokSa nahIM hotA, jaba Agama-jJAna, tattvArthazraddhAna, aura saMyamabhAva ina tInoMkI ekatA ho, tabhI mokSa .

Page #465
300 kundakundaviracitaH a03, gA0 38 athAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yaugapadye'pyAtmajJAnasya mokSamArgasAdhakatamakhaM dyota yati - jaM aNNANI kammaM khavedi bhavasaya sahassakoDIhiM / taM NANI tihiM gupto khavedi ussAsametteNa // 38 // yadajJAnI karma kSapayati bhavazatasahasrakoTibhiH / tajjJAnI tribhirguptaH kSapayatyucchvAsamAtreNa // 38 // yadajJAnI karma kramaparipATyA bAlatapovaicitryopakrameNa ca pacyamAnamupAttarAgadveSatayA sukhaduHkhAdivikArabhAvapariNataH punarAropitasaMtAnaM bhavazatasahasrakoTIbhiH kathaMcana nistarati, mokSamArgasthApana mukhyatvena dvitIyasthale gAthAcatuSTayaM gatam / kiMca bahirAtmAvasthAntarAtmAvasthA paramAtmAvasthA mokSAvasthAtrayaM tiSThati / avasthAtraye'nugatAkAradravyaM tiSThati / evaM parasparasApekSadravyaparyAyAtmako jIvapadArthaH / tatra mokSakAraNaM cintyate / mithyAtvarAgAdirUpA bahirAtmAvasthA tAvadazuddhA muktikAraNaM na bhavati / mokSAvasthA zuddhAtmaphalabhUtA sA cAgre tiSThati / etAbhyAM dvAbhyAM bhinnA yAntarAtmAvasthA sA mithyAtvarAgAdirahitatvena zuddhA yathA sUkSmanigotajJAne zeSAvaraNe satyapi kSayopazamajJAnAvaraNaM nAsti tathAtrApi kevalajJAnAvaraNaM satyapyekadezakSayopazamajJAnApekSayA nAstyAvaraNam / yAvatAMzena nirAvaraNarAgAdirahitatvena zuddhA ca tAvatAMzena mokSakAraNaM bhavati tatra zuddha pAriNAmikabhAvarUpaM paramAtmadravyaM dhyeyaM bhavati tacca tasmAdantarAtmadhyAnAvasthAvizeSAtkathaMcidbhinnam / yadaikAntenAbhinnaM bhavati tadA mokSe'pi dhyAnaM prApnoti, athavAsya dhyAnaparyAyasya vinAze sati tasya pAriNAmikabhAvasyApi vinAzaH prApnoti / evaM bahirAtmAntarAtmaparamAtmakathanarUpeNa mokSamArgo jJAtavyaH / atha paramAgamajJAnatattvArthazraddhAnasaMyatatvAnAM bhedaratnatrayarUpANAM melApake'pi yadabhedaratnatrayAtmakaM nirvikalpasamAdhilakSaNamAtmajJAnaM nizcayena tadeva muktikAraNamiti pratipAdayati - jaM aNNANI kammaM khavedi nirvi kalpasamAdhirUpanizcayaratnatrayAtmakaviziSTabhedajJAnAbhAvAdajJAnI jIvo yatkarma kSapayati / kAbhiH karmabhUtAbhiH / mArga hotA hai, aisA tAtparya samajhanA // 37 // Age Agama-jJAna, tattvArtha zraddhAna aura saMyamabhAva isa ratnatrayakI ekatAke honepara bhI AtmajJAnako mukhyarUpa mokSamArgakA sAdhaka dikhalAte haiM - [ ajJAnI ] paramAtmajJAna rahita puruSa [yat karma ] jo jJAnAvaraNAdi aneka karma [bhavazatasahasrakoTibhiH ] sau hajAra kor3a (aneka) paryAyoMkara [ kSapayati ] kSaya karatA hai, [ tribhirguptaH ] mana, vacana, kAyakI kriyAoMke nirodhakara svarUpameM lIna [ jJAnI ] paramAtmabhAvakA anubhavI jJAtA [ tat ] una jJAnAvaraNAdi asaMkhyAta lokamAtra karmoMko [ ucchvAsamAtreNa ] eka usvAsamAtra ( thor3e ) kAlameM hI [ kSapayati ] kSaya kara detA hai / bhAvArtha - ajJAnI jIva kriyAkAMDakI paripATIse aura aneka prakAra ke ajJAnatapake balase jo karma kSaya karatA hai, usI karmake udayase rAga, dveSa, bhAvoMse sukha duHkhAdi vikAra bhAvoMrUpa pariNamatA hai, pazcAt navIna baMdha karake santAna bar3hAtA hai, isa kAraNa aneka sau hajAra koTi paryAyoMmeM bhI karmoMkA kSaya nahIM karatA, -mukta nahIM hotA, ajJAnIke karmakI nirjarA baMdhakA hI kAraNa

Page #466
39] pravacanasAraH 301 tadeva jJAnI syAtkAraketanAgamajJAnatatvArthazraddhAnasaMyatakhayogapaghAtizayaprasAdAsAditazuddhajJAnamayAtmakakhAnubhUtilakSaNajJAnivasadbhAvAtkAyavAGmanaHkarmoparamapravRttatriguptatvAt pracaNDopakramapacyamAnamapahastitarAgadveSatayA dUranirastasamastasukhaduHkhAdivikAraH punaranAropitasaMtAnamucchvAsamAtreNaiva lIlayaiva pAtayati / ata AgamajJAnatattvArthazraddhAnasaMyatakhAnAM yaugapadye'pyAtmajJAnameva mokSamArgasAdhakatamamanumantavyam // 38 // __athAtmajJAnazUnyasya sarvAgamajJAnatattvArthazraddhAnasaMyatakhAnAM yaugapadyamapyakiMcitkaramityanuzAsti paramANupamANaM vA mucchA dehAdiesu jassa punno| vijadi jadi so siddhiM Na lahadi savvAgamadharo vi // 39 // bhavasayasahassakoDIhiM bhavazatasahasrakoTibhiH taM NANI tihiM gutto tatkarma jJAnI jIvatriguptiguptaH san khavedi ussAsametteNa kSapayatyucchvAsamAtreNeti / tadyathA-bahirviSaye paramAgamAbhyAsabalena yatsamyakparijJAnaM tathaiva zraddhAnaM vratAdyanuSThAnaM ceti trayaM tattrayAdhAreNotpannaM siddhajIvaviSaye samyakparijJAnaM zraddhAnaM tadguNasmaraNAnukUlamanuSThAnaM ceti trayaM tattrayAdhAraNotpannaM vizadAkhaNDaikajJAnAkAre svazuddhAtmani paricchittirUpaM savikalpajJAnaM svazuddhAtmopAdeyabhUtarucivikalparUpaM samyagdarzanaM tatraivAtmani rAgAdivikalpanivRttirUpaM savikalpacAritramiti trayam / tatrayaprasAdenotpannaM yanirvikalpasamAdhirUpaM nizcayaratnatrayalakSaNaM viziSTa svasaMvedanajJAnaM tadabhAvAdajJAnI jIvo bahubhavakoTibhiryatkarma kSapayati tatkarma jJAnI jIvaH pUrvoktajJAnaguNasadbhAvAt triguptiguptaH sannucchvAsamAtreNa lIlayaiva kSapayatIti / tato jJAyate paramAgamajJAnatatvArthazraddhAnasaMyatatvAnAM bhedaratnatrayarUpANAM sadbhAve'pyabhedaratnatrayarUpasya svasaMvedanajJAnasyaiva pradhAnatvamiti // 38 // atha pUrvasUtroktAtmajJAnarahitasya sarvAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yogapadyamapyakiMcitkaramityupadizati-paramAhai, aura jJAnIke vaha syAdvAda-dhvajAse cinhita AgamakA jAnanA, tatvArtha zraddhAna, aura saMyamabhAva ina tIna ratnatraya bhAvoMkI adhikatAke prasAdase aMgIkAra kI gaI zuddha jJAnamayI AtmatattvakI anubhUti, usarUpa jJAnake honese mana, vacana, kAyakI kriyAka nirodhase svarUpameM gupta hai, isa kAraNa vaha jJAnI apanI jJAna vairAgyakI zaktike balase eka kSaNameM vinA hI yatnake apanI lIlA hI kara asaMkhyAta lokamAtra karmIko kSaya kara DAlatA hai, karmake udayameM rAga, dveSa, moha, bhAvoMse rahita hai, isaliye iSTa aniSTa padArthoMke saMyogase sukha duHkha vikArako nahIM dhAraNa karatA, isI kAraNa nUtana baMdhakA kartA nahIM hai, saMsArakI saMtAnakA ucchedaka hai, sahaja hI mukta hotA hai / isase yaha tAtparya jAnanA, ki AgamajJAna, tattvArthazraddhAna, aura saMyamabhAva inakI ekatAke honepara bhI AtmajJAna hI ko mokSake sAdhanekI adhikatA hai // 38 // Age AtmajJAnazUnya puruSake AgamajJAna, tattvArthazraddhAna, saMyamabhAva inakI ekatA bhI akAryakArI hai, aisA kahate haiM-[yasya jisa puruSake [punaH] phira [paramANupramANaM vA] paramANubarAbara bhI atisUkSma [dehAdikeSu] zarIrAdi paradravyoMmeM [mUrchA] mamatA bhAva [yadi] jo

Page #467
302 kundakundaviracitaH paramANupramANaM vA mUrcchA dehAdikeSu yasya punaH / vidyate yadi sa siddhiM na labhate sarvAgamadharo'pi // 39 // yadi karatalAmalakIkRtasakalAgamasAratayA bhUtabhavadbhAvi ca svocitaparyAyaviziSTamazeSadravyajAtaM jAnantamAtmAnaM jAnan zraddadhAnaH saMyamayaMzcAgamajJAtattvArthazraddhAnasaMyatatvAnAM yaugapadye'pi manAGmohamalopaliptatvAt yadA zarIrAdimUccha paraktatayA niruparAgopayogapariNataM kRtvA jJAnAtmAnamAtmAnaM nAnubhavati tadA tAvanmAtramohamalakalaGkakIlikAkIlitaiH karmabhiravimucyamAno na siddhyati / ata AtmajJAnazUnyamAgamajJAnatattvArthazraddhAnasaMyatatva yaugapadyamapyakiMcitkarameva / / 39 / / athAgamajJAnatattvArtha zraddhAnasaMyatatvayaugapadyAtmajJAnayaugapadyaM sAdhayati [a0 3, gA0 39*21 pamANaM vA mucchA dehAdie jassa puNo vijjadi jadi paramANumAtraM vA mUrcchA dehAdikeSu viSayeSu yasya puruSasya punarvidyate yadi cet / so siddhiM Na lahadi sa siddhiM muktiM na labhate / kathaMbhUtaH / savvAgamadharotra sarvAgamadharo'pIti / ayamatrArthaH - sarvAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yaugapadye sati yasya dehAdiviSaye stokamamatvaM vidyate tasya pUrvasUtroktaM nirvikalpasamAdhilakSaNaM nizcayaratnatrayAtmakaM svasaMvedanajJAnaM nAstIti // 39 // atha dravyabhAvasaMyamasvarUpaM kathayati 1 cAgo ya aNAraMbhI visayavirAgo khao kasAyANaM / so saMjamo tti bhaNido pavvajjAe viseseNa // * 21 // 1 cAgo ya nijazuddhAtmaparigrahaM kRtvA bAhyAbhyantaraparigrahanivRttistyAgaH aNAraMbho niHkriyanija[vidyate ] maujUda hai, to [saH ] vaha puruSa utane hI moha kalaMkase [sarvAgamadharo'pi ] dvAdazAMgakA pAThI hotA huA bhI [ siddhiM] mokSako [na] nahIM [ labhate ] pAtA / bhAvArtha - jaise hAthameM nirmala sphaTikakA maNikA aMtara bAhirase acchA dIkhatA hai, usI taraha jina puruSoMne samasta AgamakA rahasya jAna liyA hai, aura usI Agamake anusAra trikAla sambaMdhI sakala paryAya sahita saMpUrNa dravyoMke jAnanevAlA AtmAko ve jAnate haiM, zraddhAna karate haiM, aura AcaraNa karate haiM / isI taraha jisa puruSa ke AgamajJAna, tatvArthazraddhAna, saMyama, isa ratnatrayakI ekatA bhI huI hai, paraMtu vahI puruSa jo kisI kAlameM zarIrAdi paradravyoM meM rAgabhAva malase malIna huA jJAnasvarUpa AtmAko vItarAga upayoga bhAvarUpa nahIM anubhava karatA hai, to vahI puruSa utane hI sUkSma mohakalaMkase kIlita karmoMse nahIM chUTatA - mukta nahIM hotA / isase yaha bAta siddha huI, ki vItarAga nirvikalpa samAdhise AtmajJAnase zUnya puruSake AgamajJAna, tattvArthazraddhAna aura saMyamabhAvoMkI ekatA bhI kAryakArI nahIM hai, jo AtmajJAna sahita ho, tabhI mokSakA sAdhaka ho sake, isa kAraNa AtmajJAna mokSakA mukhya sAdhana hai // 39 // Age jisake AgamajJAna, tattvArthazraddhAna, saMyamabhAva kI ekatA hai, aura AtmajJAnakI ekatA hai, usa puruSakA svarUpa kahate haiM - [ sa zramaNaH ] vaha mahAmuni [ saMyataH ] saMyamI [ bhaNitaH ] bhagavaMtadevane kahA hai, jo ki

Page #468
40 ] pravacanasAraH paMcasamido tiguto paMcediyasaMvuDo jidakasAA / daMsaNaNANasamaggo samaNo so saMjado bhaNido // 40 // paJcasamitastriguptaH paJcendriyasaMvRto jitakaSAyaH / darzanajJAnasamagraH zramaNaH sa saMyato bhaNitaH // 40 // yaH khalvanekAntaketanAgamajJAnabalena sakalapadArthajJeyAkArakarambita vizadai kajJAnAkAramAtmAnaM zraddadhAno'nubhavazvAtmanyeva nityanizcalAM vRttimicchan samitipaJcakAGkuzitamavRttipravartita saMyamasAdhanIkRtazarIrapAtraH krameNa nizcalaniruddhapaJcendriyadvAratayA samuparatakAyavAGmanovyApAro bhUtvA cidvRtteH paradravyacaGkramaNanimittamatyantamAtmanA samamanyonyasaMvalanA dekIbhUtamapi svabhAvabhedaparatvena nizcityAtmanaiva kuzalo malla iva sunirbharaM niSpIDya niSpIDya kaSAyazuddhAtmadravye sthitvA manovacanakAya vyApAranivRttiranArambhaH visayavirAgo nirviSayasvAtmabhAvanotthasukhe tRptiM kRtvA paJcendriyasukhAbhilASatyAgo viSayavirAgaH / khao kasAyANaM niH kaSAyazuddhAtmabhAvanAbalena krodhAdikaSAyatyAgaH kaSAyakSayaH / so saMjamo tti bhaNido sa evaMguNaviziSTaH saMyama iti bhaNitaH / pavvajjA viseseNa sAmAnyenApi tAvadidaM saMyamalakSaNaM pravrajyAyAM tapazcaraNAvasthAyAM vizeSeNeti / atrAbhyantarazuddhA saMvittirbhAvasaMyamo bahiraGganivRttizca kravyasaMyama iti // 21 // athAgamajJAnatattvArthazraddhAnasaMyatatvAnAM trayANAM yatsavikalpaM yaugapadyaM tathA nirvikalpAtmajJAnaM ceti dvayoH saMbhavaM darzayati--- paMcasamido vyavahAreNa paJcasamitibhiH samitaH saMvRttaH paJcasamitaH nizcayena tu svasvarUpe samyagito gataH pariNataH samitaH tigutto vyavahAreNa manovacanakAyanirodhatrayeNa guptaH triguptaH nizcayena svarUpe guptaH pariNataH paMceMdirist vyavahAreNa paJcendriyaviSayavyAvRtyA saMvRtaH paJcendriyasaMvRtaH nizcayena vAtIndriyasukhasvAdarataH jidakasAo vyavahAreNa krodhAdikaSAyajayena jitakaSAyaH nizcayena cAkaSAyAtmabhAvanArataH daMsaNaNANasamaggo atra darzanazabdena nijazuddhAtmazraddhAnarUpaM samyagdarzanaM grAhyam / jJAnazabdena tu svasaMvedanajJAnamiti tAbhyAM samagra darzanajJAnasamagraH samaNo so saMjado bhaNido sa evaMguNaviziSTaH zramaNaH saMyata iti [paJcasamitaH ] IryAdi pA~ca samitiyoM ko pAlatA hai [ triguptaH ] tIna yogoMke nirodhase tIna guptivAlA haiM, [ paJcendriyasaMvRtaH ] pA~ca indriyoMko rokanevAlA [jitakaSAyaH ] kaSAyA~ko jItanevAlA aura [ darzanajJAnasamagraH ] darzana jJAnase paripUrNa hai / bhAvArtha - jo puruSa syAdvAdarUpa Agamase sakala jJeyAkArakara pratibimbita, nirmala jJAnasvarUpa AtmAko jAnatA hai, zraddhAna karatA hai, anubhavatA hai, apane meM nizcala vRttiko cAhatA hai, jisane pA~ca samitike AcaraNase svecchAcAra vRttiko rokakara, apane zarIra aura saMyamakA sAdhana kiyA hai, kramase nizcala hoke paMcendriyoMkA nirodha kiyA hai, jisake mana, vacana, kAyase kacAya dUra hue haiM, jina kaSAyoMse yaha caitanyavRtti paradravyameM gamana karatI hai, aura jo kaSAya AtmAke sAtha paraspara milane se ekatAko dhAraNa karate haiM, una kaSAya- zatruoMko nizcayakara apanese jude jAna unako eka hI bAra apane jJAnakI adhikatAse cUra cUra kara DAlA hai, jaise pravINa malla apane zatru mallako masala 303

Page #469
kundakundaviracitaH [a0 3, gA0 40cakramakrameNa nIvaM tyAjayati, sa khalu sakalaparadravyazUnyo'pi vizuddhadRzijJaptimAtrakhabhAvabhUtAvasthApitAtmatattvopajAtanityanizcalavRttitayA sAkSAtsaMyata eva syAt / tasyaiva cAgamajJAnatattvArthazraddhAnasaMyatakhayogapadyAtmajJAnayogapadhaM siddhayati // 40 // ___ athAsya siddhAgamajJAnatattvArthazraddhAnasaMyatavayogapadyAtmajJAnayogapaghasaMyatasya kIdRglakSaNamityanuzAsti samasattubaMdhuvaggo samasuhadukkho psNsdismo| samaloTukaMcaNo puNa jIvidamaraNe samo samaNo // 41 / / samazatrubandhuvargaH samasukhaduHkhaH prshNsaanindaasmH| __ samaloSTakAJcanaH punarjIvitamaraNe samaH zramaNaH // 41 // saMyamaH samyagdarzanajJAnapuraHsaraM cAritraM, cAritraM dharmaH, dharmaH sAmyaM, sAmyaM mohakSobhavihInaH AtmapariNAmaH / tataH saMyatasya sAmyaM lakSaNam / tatra zatrubandhuvargayoH sukhaduHkhayoH prazaMsAnindayoH loSTakAzcanayojIvitamaraNayozca samaH / ayaM mama paro'yaM svaH, ayamAhAdo'yaM paribhaNitaH / ata etadAyAtaM vyavahAreNa yadahirviSaye vyAkhyAnaM kRtaM tena savikalpaM samyAdarzanajJAnacAritratrayaM yogapacaM grAhyam / abhyantaravyAkhyAnena tu nirvikalpAtmajJAnaM grAhyamiti savikalpayogapacaM nirvikalpAsmajJAnaM ca ghaTata iti // 40 // athAgamajJAnatattvArthazraddhAnasaMyatatvalakSaNena vikalpatrayayogapadhena tathA nirvikalpAtmajJAnena ca yukto yo'sau saMyatastasya kiM lakSaNamityupadizati / ityupadizati ko'rthaH iti pRSTe pratyuttaraM dadAti / evaM praznottarapAtanikAprastAve kApi kApi yathAsaMbhavamitizabdasyAoM jJAtavyaHsa zramaNaH saMyatastapodhano bhavati / yaH kiMviziSTaH / zatrubandhusukhaduHkhanindAprazaMsAloSThakAzcanajIvitamaraNeSu samaH samacittaH iti / tataH etadAyAti / zatrubandhusukhaduHkhanindAprazaMsAloSTakAzcanajIvitamaraNamasala kara prANarahita kara detA hai, usI taraha vinAza kiyA hai, aisA vaha mahAmuni subhaTa, saba paradravyase rahita huA, jJAna, darzana, cAritrakI sthiratAse sAkSAt saMyamI hai, aura usI munike AgamajJAna, tattvArthazraddhAna, saMyamakI ekatA hai, tathA AtmajJAnakI ekatA hai / / 40 // Age AgamajJAna, tattvArthazraddhAna, saMyamabhAvakA ekatva aura AtmajJAnakA ekatva jisa munike siddha huA hai, aura vaha jina lakSaNoMse mAlUma hotA hai, unako dikhAte haiM-[zramaNaH] samatA bhAvameM lIna mahA muni hai, vaha [samazatrubandhuvargaH] zatru kuTumbake loga inameM samAna bhAvavAlA hai, [samasukhaduHkhaH] sukha aura duHkha jisake samAna haiM, [prazaMsAnindAsamaH] bar3AI aura nindA-doSakathana ina donoMmeM samAna hai, [samaloSTakAzcanaH] lohA aura sonA jisake samAna haiM, aura [punaH jIvitamaraNe samaH] prANadhAraNa aura prANatyAga ye donoMmeM bhI samAna haiN| bhAvArtha-samyagdarzana, samyagjJAnayukta jo cAritra hai, usako saMyama kahate haiM, vahI dharma hai, aura usIkA nAma sAmyabhAva bhI hai| moha kSobhase rahita jo AtmAkA pariNAma vaha sAmyabhAva hai, isase saMyamIkA lakSaNa sAmyabhAva hai| zatru, mitra, sukha, duHkha,

Page #470
42]. pravacanasAraH 305 tApaH, idaM mamotkarSaNamidamapakarSaNamayaM mamAkiMcitkara idamupakArakamidaM mamAtmadhAraNamayamatyantavinAza iti mohAbhAvAt sarvatrApyanuditarAgadveSadvaitasya satatamapi vizuddhadRSTijJaptisvabhAvamAtmAnamanubhavataH zatrubandhusukhaduHkhaprazaMsAnindAloSTakAJcanajIvitamaraNAni nirvizeSameva jJeyakhenAkramya jJAnAtmanyAtmanyacalitavRtteryatkila sarvataH sAmyaM tatsiddhAgamajJAnatattvArthazraddhAnasaMyatakhayogapadyAtmajJAnayogapadyasya saMyatasya lakSaNamAlakSaNIyam // 41 // athedameva siddhAgamajJAnatattvArthazraddhAnasaMyatakhayogapadyAtmajJAnayogapadyasaMyatavamaikAgryalakSaNazrAmaNyAparanAma mokSamArgalena samarthayati dasaNaNANacarittesu tIsu jugavaM samuhido jo du| eyaggagado tti mado sAmaNNaM tassa paDipuNNaM // 42 // darzanajJAnacaritreSu triSu yugapatsamutthito yastu / ekAgragata iti mataH zrAmaNyaM tasya paripUrNam // 42 // jJeyajJAtRtattvatathApratItilakSaNena samyagdarzanaparyAyeNa jJeyajJAtRtattvatathAnubhUtilakSaNena samatAbhAvanApariNatanijazuddhAtmatattvasamyakzraddhAnajJAnAnuSThAnarUpanirvikalpasamAdhisamutpannanirvikAraparamAlAdaikalakSaNasukhAmRtapariNatisvarUpaM yatparamasAmyaM tadevaparamAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yogapadyena tadA nirvikalpAtmajJAnena ca pariNatatapodhanasya lakSaNaM jJAtavyamiti / / 41 // atha yadeva saMyatatapodhanasya sAmyalakSaNaM bhaNitaM tadeva zrAmaNyAparanAmA mokSamArgo bhaNyata iti prarUpayati-daMsaNaNANacarittesu tIsu jugavaM samuhido jo du darzanajJAnacAritreSu triSu yugapatsamyagupasthita udyato yastu kartA eyaggagado tti stuti, niMdA sonA, lohA, jIvana, maraNa ityAdi iSTa, aniSTa viSayoMmeM munike bheda nahIM hai, samatAbhAva hai| yaha merA hai, yaha para hai, yaha Ananda hai, yaha duHkha hai, yaha mujhako uttama hai, yaha mujhako hIna hai, yaha upakArI hai, yaha kucha nahIM, yaha jIvana hai, yaha merA vinAza hai, ityAdi jo aneka vikalpa haiM, ve mohake abhAvase munike nahIM hote, isaliye mahAmuni rAga dveSase rahita haiM, sadAkAla nirmala jJAna darzanamayI AtmAko anubhavate haiM, saba iSTa aniSTa viSayoMko jJeyarUpa jAnate haiM, rAgI hoke kartA nahIM haiM, svarUpameM samasta saMkalpa, vikalpoMse rahita hoke nizcala tiSThe hue haiM, aise munike jo samatAbhAva hai, vahI mahAmunikA lakSaNa hai, isI lakSaNase munike AgamajJAna, tattvArthazraddhAna, saMyamabhAva inakI ekatA aura AtmajJAnakI ekatA siddha huI jAna par3atI hai, isaliye samabhAva munikA pragaTa lakSaNa hai // 11 // Age pUrNa siddha huI, jo yaha AgamajJAna, tattvArthazraddhAna, saMyamabhAvakI ekatA aura AtmajJAnakI ekatA yahI ekAgratArUpa mokSamArga hai, isIkA dUsarA nAma munipadavI hai, yaha kahate haiM-yaH] jo puruSa [darzanajJAnacaritreSu] samyagdarzana, samyagjJAna, samyakcAritra, [triSu] ina tIna bhAvoMmeM [yugapat] eka hI samaya [samutthitaH] acchI taraha udyamI huA pravartatA hai, vaha [ekAgragataH] ekApratAko prApta hai, [iti mataH] aisA kahA hai, [tu] aura [tasya] usI puruSake [zrAmaNyaM]

Page #471
kundakundaviracitaH [ a0 3, gA0 42 jJeyajJAkriyAntaranivRttisUtryamANadraSTRjJAtRtattvavRttilakSaNena cAritraparyAyeNa ca 306 bhAvyabhAvakabhAvavijRmbhitAtinirbharetaretarasaMcalanabalAdaGgAGgibhAvena jJAnaparyAyeNa tribhirapi yaugapadyena pariNatasyAtmano yadAtmaniSThatve sati saMyatakhaM tatpAnakavadanekAtmakasyaikasyAnubhUyamAnatAyAmapi samastaparadravyaparAvartatvAdabhivyaktaikAyya lakSaNazrAmaNyAparanAmA mokSamArga evAvagantavyaH / tasya tu samyagdarzanajJAnacAritrANi mokSamArga iti bhedAtmakatvAtparyAyapradhAnena vyavahAranayenaikAgryaM mokSamArga ityabhedAtmakatvAdravyapradhAnena nizcayanayena vizvasyApi bhedAbhedAtmakatvAttadubhayamiti pramANena prajJaptiH / mado sa aikAgryagata iti mataH saMmataH sAmaNNaM tassa paDipuNNaM zrAmaNyaM cAritraM yatitvaM tasya paripUrNamiti / tathAhi--bhAvakarmadravyakarmano karmabhyaH zeSapudgalAdipaJcadravyebhyo'pi bhinnaM sahajazuddhanityAnandaikasvabhAvaM mama saMbandhi yadAtmadravyaM tadeva mamopAdeyamitirucirUpaM samyagdarzanam / tatraiva paricchittirUpaM samyagjJAnaM tasminneva svarUpe nizcalAnubhUtilakSaNaM cAritraM cetyuktasvarUpaM samyagdarzanajJAnacAritratrayaM pAnakavadanekamapyabhedanayenaikaM yat tatsavikalpAvasthAyAM vyavahAreNaikAgryaM bhaNyate / nirvikalpasamAdhikAle tu nizcayeneti tadeva ca nAmAntareNa paramasAmyamiti tadeva paramasAmyaM paryAyanAmAntareNa zuddhopayogalakSaNaH zrAmaNyAparanAmA mokSamArgoM jJAtavya iti / tasya tu mokSamArgasya samyagdarzanajJAnacAritrANi mokSamArga iti bhedAtmakatvAtparyAyapradhAnena vyavahAranayena nirNayo bhavati / aikAgryaM mokSamArga ityabhedAtmakatvAt dravyapradhA I tipada [ paripUrNa ] pUrNa huA jAnanA / bhAvArtha - jJeya, jJAyaka, tattvakI yathAvatpratItikA honA samyagdarzana hai; jJeya, jJAyakakA yathArtha jAna lenA, samyagjJAna hai; aura anya kriyAse nivRtta hoke darzanasvarUpa AtmAmeM pravRtti ' cAritra' kahA jAtA hai / ina tInoM hI bhAvoMkA AtmA bhAvaka hai, ye bhAvya haiM, ina bhAvya bhAvoMke bar3hanese ati paripUrNa paraspara milApa hai, AtmA aMgI hai, ye tInoM bhAva aMga haiM, aMga aMgIko ekatA hai / isa prakAra eka bhAvako pariNata hue AtmAke svarUpameM lIna honerUpa jo saMyamabhAva hai, vaha yadyapi samyagdarzana, jJAna, cAritrake bhedase aneka hai, tathApi ekasvarUpa hI hai / jaise Ama tathA imalI AdikA banAyA huA 'panA' miSTa khaTTA caraparA sugaMdha dravya Adike bhedase aneka hai, tathApi sabako milakara eka paryAya dhAraNa karatA hai, isase eka hai, usI prakAra vaha saMyama yadyapi ratnatraya se bheda liye hue hai, to bhI tInoM bhAvoMkA eka saMyamarUpa paryAya hai, isaliye ekarUpa hai, ekarUpa saMyamabhAva saba paradravyase rahita hai, pragaTa ekAgratArUpa munipada hai, aura yahI mokSamArga jAnanA / usa mokSamArgako jo darzana jJAna cAritra aise bhedakara kahanA hai, yaha bhedasvarUpa paryAyakI vivakSAkara vyavahAranaya se hai, aura ekAgratArUpa mokSamArga aisA jo kathana hai, vaha abhedasvarUpa dravyArthikakI vivakSAkara nizcayanayase jAnanA / jitane kucha padArtha saMsAra meM haiM, ve saba bheda abhedasvarUpa haiM / isaliye bhedakara kahanA vyavahAra hai, aura abhedakara kahanA vaha nizcaya hai, ina donoMkI siddhi pramANase hotI hai / yaha mokSamArga nizvayakara eka hai, vyavahArakara aneka hojAtA hai; jJAna, darzana, cAritra, ina tIna bhedoMko lie

Page #472
43 ] pravacanasAraH ityevaM pratipatturAzayavazAdeko'pyanekIbhavaMtrailakSaNyamathaikatAmupagato mArgo'pavargasya yaH / draSTRjJAtRnibaddhavRttimacalaM lokastamAskandatA mAskandatyacirAdvikAzamatulaM yenollasantyAzciteH // 42 // athAnaikAgryasya mokSamArgalaM vighaTayati mujjhadi vA rajjadi vA dussadi vA davvamaNNamAsejja / jadi samaNo aNNANI bajjhadi kammehiM vivihehiM // 43 // muhyati vA rajyati vA dveSTi vA dravyamanyadAsAdya / yadi zramaNo'jJAnI badhyate karmabhirvividhaiH // 43 // yo hi na khalu jJAnAtmAnamAtmAnamekamagraM bhAvayati so'vazyaM jJeyabhUtaM dravyamanyadAsIdati / tadAsAdya ca jJAnAtmAtmajJAnAdbhraSTaH svayamajJAnIbhUto muhyati vA rajyati vA dveSTi vA tathAbhUtazca badhyata eva na tu vimucyate / ata anaikAgryasya na mokSamArgakhaM siddhayet // 43 // 307 nena nizcayanayena nirNayo bhavati / samastavastusamUhasyApi bhedAbhedAtmakatvAnnizcayavyavahAramokSamArgadvayasyApi pramANena nizcayo bhavatItyarthaH // 42 // evaM nizvayavyavahAra saMyamapratipAdanamukhyatvena tRtIyasthale gAthAcatuSTayaM gatam / atha yaH svazuddhAtmanyekAgro na bhavati tasya mokSAbhAvaM darzayati -- mujjhadi vA rajjadi bA dussadi vA davvamaNNamAsejja jadi muhyati vA rajyati vA dveSTi vA yadi cet / kiM kRtvA dravyamanyadAsAdya prApya / sa kaH / samaNI zramaNastapodhanaH / tadA kAle aNNANI ajJAnI bhavati / ajJAnI san bajjhadi kammehiM vivihehiM badhyate karmabhirvividhairiti / tathAhi -- yo nirvikArasvasaMvedanajJAnenaikAmro bhUtvA svAtmAnaM na jAnAti tasya cittaM bahirviSayeSu gacchati / tatazcidAnandaikanijasvabhAvAcyuto bhavati / tatazca rAgadveSamohaiH pariNamati tatpariNaman bahuvidhakarmaNA badhyata iti / tataH kAraNAnmokSArthi - hue yadyapi aneka hai, to bhI ekAgratAkara eka hai / aisA eka anekasvarUpa yaha mokSamArga jJAtApuruSoM vicArase siddha huA hai / aise mokSamArgako he jagat ke bhavyajIvo ! tuma aMgIkAra karo, jisase ki yaha cidAnaMda apane anaMta prakAzako prApta hove // 42 // Age jisake ekAgratA nahIM hai, usake mokSamArga bhI nahIM, yaha kahate haiM--[ yadi ] jo [ajJAnI ] AtmajJAnase rahita [ zramaNaH ] muni [ anyat dravyaM ] AtmAse bhinna paradravyako [ AsAdya ] aMgIkAra kara [ muhyati vA ] mohako prApta hotA hai, [ rajyati vA ] athavA rAgI hotA hai, [ vA dveSTi ] athavA dveSI hotA hai, to vaha ajJAnI muni [ vividhaiH ] aneka tarahake [karmabhiH ] jJAnAvaraNAdikamase [ badhyate ] ba~dha jAtA hai / bhAvArthajo koI jJAnasvarUpa AtmAko ekAgra hokara nahIM ciMtatA hai, vaha avazya hI paradravyako svIkAra karatA hai, aura paradravyameM lagA huA, jJAnasvarUpa AtmAse bhraSTa hotA hai / ajJAnI huA rAgI, dveSI, mohI, hotA hai / aisA honepara karmoMse ba~dhatA hai, mukta nahIM hotA / isaliye jo ekAgratAkara rahita hai, usake mokSa

Page #473
308 kundakundaviracitaH [a0 3, gA0 44athaikAgryasya mokSamArgasamavadhArayannupasaMharati aDhesu jo Na mujjhadi Na hi rajadi Neva dosamuvayAdi / samaNo jadi so NiyadaM khavedi kammANi vivihANi // 44 // artheSu yo na muhyati na hi rajyati naiva dveSamupayAti / zramaNo yadi sa niyataM kSapayati karmANi vividhAni // 44 // yastu jJAnAtmAnamAtmAnamekamagraM bhAvayati sa na jJeyabhUtaM dravyamanyadAsIdati / tadanAsAdya ca jJAnAtmAtmajJAnAdabhraSTaH svayameva jJAnIbhUtastiSThanna muhyati na rajyati na dveSTi bhirekAgratvena svasvarUpaM bhAvanIyamityarthaH // 43 // atha nijazuddhAtmani yo'sAvekAgrastasyaiva mokSo bhavatItyupadizati-aDhesu jo Na mujjhadi Na hi rajadi Neva dosamuvayAdi artheSu bahiHpadArtheSu yo na muhyati na rajyati hi sphuTaM naivaM dveSamupayAti jadi yadi cet so samaNo sa zramaNaH NiyadaM nizcitaM khavedi vivihANi kammANi kSapayati karmANi vivadhAni iti / atha vizeSaH yo'sau dRSTazrutAnubhUtabhogAkAGkSArUpAdyapadhyAnatyAgena nijasvarUpaM bhAvayati tasya cittaM bahiHpadArtheSu na gacchati tatazca bahiHpadArthe cintAbhAvAnirvikAraciccamatkAramAtrAccyuto na bhavati / tadacyavanena ca rAgAdyabhAvAdvividhakarmANi vinAzayatIti / tato mokSArthinA nizcalacittena nijAtmani bhAvanA kartayeti / itthaM vItarAgacAritravyAkhyAnaM zrutvA kecana vadanti-sayogikevalinAmapyekadezena cAritraM, paripUrNacAritraM punarayogicaramasamaye bhaviSyati tena kAraNenedAnImasmAkaM samyaktvabhAvanayA bhedajJAnabhAvanayA ca pUryate cAritraM pazcAdbhaviSyatIti naivaM vaktavyam / abhedanayena dhyAnameva cAritraM tacca dhyAnaM kevalinAmupacAreNoktaM cAritramapyupacAreNeti / yatpunaH samastarAgAdivikalpajAlarahitaM zuddhAtmAnubhUtilakSaNaM samyagdarzanajJAnapUrvakaM vItarAgacchamasthacAritraM tadeva kAryakArIti / kasmAditi cet , tenaiva kevalajJAnaM jAtastasmAcAritre tAtparya kartavyamiti bhAvArthaH / kiMca utsargavyAkhyAnakAle zrAmaNyaM vyAkhyAtamatra punarapi kimarthamiti parihAramAha-tatra sarvaparityAgalakSaNa utsarga eva mukhyatvena ca mokSamArgaH atra tu zrAmaNyavyAkhyAnamasti paraM kiMtu zrAmaNyaM mokSamArgo bhavatIti mukhyamArgakI siddhi nahIM hai / / 43 // Age jo ekAgratAko prApta hai, usIke mokSamArga hai, aisA kahakara vyAkhyAnakA saMkoca karate haiM-[yaH] jo jJAnasvarUpa AtmAkA jAnanevAlA [zramaNaH ] muni [yadi] yadi [artheSu] parasvarUpapadArthoMmeM [na muhyati ] mohI nahIM hotA, [na hi rajyati] to vaha nizcayakara rAgI nahIM hotA, aura [ dveSaM ] dveSabhAvako bhI [naiva upayAti ] nahIM prApta hotA, [sa:] vaha muni [niyataM] nizcita ekAgratAkara sahita huA [vividhAni ] aneka prakArake [karmANi ] jJAnAvaraNAdi karmIko [kSayapati] kSaya karatA hai / bhAvArtha-jo puruSa jJAnasvarUpa AtmAko ekAgratAkara ciMtavana karatA hai, vaha jJeyarUpa paradravyako aMgIkAra nahIM karatA, parako tyAgakara jJAnasvarUpa AtmAmeM lIna hojAtA hai, vahA~ Apa hI jJAnI huA mohI, rAgI, dveSI, nahIM hotA, aisI vItarAga avasthAkara mukta hotA hai| karmoMse nahIM ba~dhatA / isaliye jo muni ekAgrabhAvako prApta hai, usako

Page #474
45] pravacanasAraH tathAbhUtaH san mucyata eva na tu badhyate / ata aikAyyasyaiva mokSamArgatvaM siddhayet // 44 / / iti mokSamArgaprajJApanam // atha zubhopayogaprajJApanam / tatra zubhopayoginaH zramaNatvenAnvAcinoti samaNA suddhavajuttA suhovajuttA ya hoMti samayamhi / tesu vi suddhavajuttA aNAsavA sAsavA sesA // 45 // zramaNAH zuddhopayuktAH zubhopayuktAzca bhavanti samaye / teSvapi zuddhopayuktA anAstravAH sAsravAH shessaaH||45|| ye khalu zrAmaNyapariNatiM pratijJAyApi jIvitakaSAyakaNatayA samastaparadravyanivRttipravRttasuvizuddhadRzijJaptisvabhAvAtmatattvavRttirUpAM zuddhopayogabhUmikAmadhiroDhuM na kSamante / te tadupakaNThaniviSTAH kaSAyakuNThIkRtazaktayo nitAntamutkaNThulamanasaH zramaNaH kiM bhaveyurna vetytraabhidhiiyte| 'dhammeNa pariNadappA' iti svayameva nirUpitavAdasti tAvacchubhopayogasya dharmeNa sahaikArthatvena vizeSo'sti / / 44 // evaM zrAmaNyAparanAmamokSamArgopasaMhAramukhyatvena caturthasthale gAthAdvayaM gatam / atha zubhopayoginAM zAstravatvAdvyavahAreNa zramaNatvaM vyavasthApayati-saMti vidyante / ka / samayamhi samaye paramAgame / ke santi / samaNA zramaNAstapodhanAH / kiMviziSTAH / suddhavajuttA zuddhopayogayuktA zuddhopayogina ityarthaH / muhovajuttA ya na kevalaM zuddhopayogayuktAH zubhopayogayuktAzca / cakAro'tra anvayArthe gauNArthe grAhyaH / tatra dRSTAntaH / yathA nizcayena zuddhabuddhakasvabhAvAH siddhajIvA eva jIvA bhaNyante vyavahAreNa caturgatipariNatA azuddhajIvAzca jIvA iti tathA zuddhopayoginAM mukhyatvaM zubhopayoginAM tu cakArasamuccayavyAkhyAnena gauNatvam / kasmAdgauNatvaM jAtamiticet / tesu vi suddhavajuttA aNAsavA sAsavA sesA hI mokSamArgakI siddhi hai, isameM saMdeha nahIM hai / / 44 // isa prakAra mokSamArgAdhikAra sampUrNa huaa| Age zubhopayogakA kathana karate hue pahale zubhopayogIko munipadavIse jaghanya dikhalAte haiM--[samaye paramAgamameM [zramaNAH] muni [zuddhopayuktAH ] zuddhopayogI [ca] aura [zubhopayuktAH ] zubhopayogI isa taraha do prakArake [bhavanti] hote haiM, [teSu api ] una do tarahake muniyoMmeM bhI [zuddhopayuktAH ] zuddhopayogI mahAmuni [anAsravAH] karmoMke Asravase rahita haiM, [zeSAH] bAkI jo zubhopayogI muni haiM, ve [sAsravAH] AsravabhAva sahita haiM / bhAvArtha-jo jIva yatipariNatikI pratijJA karake bhI kaSAyake aMzake udayase saba paradravyoMse nivRtta hokara bhI nirmala jJAna, darzana, svabhAvakara Atma-tatvakI pravRttirUpa zuddhopayoga bhUmikAke Upara car3haneko asamartha haiM, zuddhopayogI mahAmunike samIpavartI haiM, aura jinakI kaSAyake udayase zakti kSINa horahI hai, jinakA mana caMcala hai, aise zubhopayogI muni, muni hosakate haiM, ki nahIM ? aisA ziSyakA prazna hai, usakA uttara yaha hai, ki "dhammeNa pariNadappA" ityAdi gAthAmeM hama samAdhAna kara Aye haiN| zubhopayogakA dharmake sAtha ekArthasamavAya hai / ekArthasamavAya use kahate haiM, ki jahA~ AtmAmeM jJAna darzana pariNati hai, aura rAga pariNati bhI hai, isa taraha eka Atma

Page #475
kundakundaviracitaH [a0 3, gA0 45-- samavAyaH / tataH zubhopayogino'pi dharmasadbhAvAdbhaveyuH zramaNAH kiMtu teSAM zuddhopayogibhiH samaM samakASThavaM na bhavet , yataH zuddhopayogino nirastasamastakaSAyavAdanAsravA eva / ime punaranavakIrNakaSAyakaNavAtsAsravA eva / ata eva ca zuddhopayogibhiH samamamI na samuccIyante kevalamanyAcIyanta eva // 45 // atha zubhopayogizramaNalakSaNamAsUtrayati arahaMtAdisu bhattA vacchaladA pavayaNAbhijuttesu / vijadi jadi sAmaNNe sA suhajuttA bhave cariyA // 46 // ahaMdAdiSu bhaktivatsalatA pravacanAbhiyukteSu / / vidyate yadi zrAmaNye sA zubhayuktA bhaveccaryA // 46 // sakalasaMgasaMnyAsAtmani zrAmaNye satyapi kaSAyalavAvezavazAt svayaM zuddhAtmavRttimAtreNAvasthAtumazaktasya pareSu zuddhAtmavRttimAtreNAvasthiteSvahaMdAdiSu zuddhAtmavRttimAtrAvasthitipratiteSvapi madhye zuddhopayogayuktA anAsravAH zeSAH sAtavA iti yataH kAraNAt / tadyathA-nijazuddhAtmabhAvanAbalena samastazubhAzubhasaMkalpavikalparahitatvAcchuddhopayogino nirAsravA eva zeSAH zubhopayogino mithyAtvaviSayakaSAyarUpAzubhAsravanirodhe'pi puNyAsravasahitA iti bhAvaH // 45 // atha zubhopayogizramaNAnAM lakSaNamAkhyAti-sA muhajuttA bhave cariyA sA caryA zubhayuktA bhavet / kasya / tapodhanasya / kathaMbhUtasya / samastarAgAdivikalparahitaparamasamAdhau sthAtumazakyasya / yadi kim / vijadi jadi vidyate yadi cet / ka / sAmaNNe zrAmaNye cAritre / kiM vidyate / arahaMtAdisu bhattI anantaguNayukteSvarhatsiddheSu guNAnurAgayuktA bhaktiH vacchaladA vatsalasya bhAvo vatsalatA vAtsalyaM vinayo'nukUlavRttiH / keSu viSayeSu / pavayaNAbhijuttemu pravacanAbhiyukteSu / pravacanazabdenAtrAgamo bhaNyate saMgho vA tena pravacanenAbhiyuktAH pravapadArthameM donoMkA samavAya hai, isa kAraNa zubhopayogIke bhI dharmakA astitva hai, isI liye zubhopayogI mI paramAgamameM muni kahe haiM, paraMtu itanA vizeSa hai, ki zubhopayogI zuddhopayogIkI dazAmeM samAnatA nahIM hai, kyoMki zuddhopayogI samasta kaSAyoMse rahita hai, nirAsrava hai, aura zubhopayogI kaSAya aMzase rahita nahIM hai, isake kaSAyakA aMza jIvita hai, sAsrava hai / isaliye zuddhopayogIke barAbara nahIM hai, jaghanya hai // 45 // Age zubhopayogI munikA lakSaNa kahate haiM-[yadi] jo [zrAmaNye] muni-avasthAmeM | ahaMdAdiSu bhaktiH ] arahaMtAdi paMcaparameSThiyoMmeM anurAga aura [pravacanAbhiyukteSu] paramAgamakara yukta zuddhAtma svarUpake upadezaka mahAmuniyoMmeM [vatsalatA] prIti arthAt jisa taraha gau apane bachar3emeM anurAgiNI hotI hai, usI taraha [vidyate pravarte, to [sA] vaha [zubhayuktA] zubha rAgakara saMyukta [caryA] AcArakI pravRtti [bhavet ] hotI hai| bhAvArtha-jo muni samasta parigrahake tyAga karanese muni-avasthAko bhI prApta hai, paraMtu kaSAya aMzake udayavazase Apa zuddhAtmAmeM sthira honeko azakta hai, to vaha muni, jo zuddhAtmasvarUpake upadeSTA haiM, unameM bhaktise prItikarake pravartatA hai,

Page #476
47 ] pravacanasAraH pAdakeSu pravacanAbhiyukteSu ca bhaktyA vatsalatayA ca pracalitasya tAvanmAtrarAgapravartitaparadravyapravRttisaMvalitazuddhAtmavRtteH zubhopayogi cAritraM syAt / ataH zubhopayogizramaNAnAM zuddhAtmAnurAgayogi cAritratvaM lakSaNam // 46 // atha zubhopayogizramaNAnAM pravRttimupadarzayati-- vaMdaNaNamaMsaNehiM abbhuTThANAnugamaNapaDivattI / samaNesu samAvaNao Na NiMdidA rAyacariyamhi // 47 // vandananamaskaraNAbhyAmabhyutthAnAnugamanapratipattiH / zramaNeSu zramApanayo na ninditA rAgacaryAyAm // 47 // zubhopayoginAM hi zuddhAtmAnurAgayogicaritratayA samadhigatazuddhAtmavRttiSu zramaNeSu vandananamaskaraNAbhyutthAnAnugamanapratipattimavRttiH zuddhAtmavRttitrANanimittA zramApanayanamavRttizca na duSyet // 47 // 311 canAbhiyuktA AcAryopAdhyAyasAdhavasteSviti / etaduktaM bhavati -- svayaM zuddhopayogalakSaNe paramasAmayike sthAtumasamarthasyAnyeSu zuddhopayogaphalabhUtakevalajJAnena pariNateSu tathaiva zuddhopayogArAdhakeSu ca yAsau bhaktistacchubhopayogizramaNAnAM lakSaNamiti // 46 // atha zubhopayoginAM zubhapravRttiM darzayati-Na NiMdidA naiva niSiddhA / ka / rAyacariyamhi zubharAgacaryAyAM sarAgacAritrAvasthAyAm / kA na ninditA / vaMdaNaNamaMsahiM abbhudrANAnugamaNapaDivattI vandananamaskArAbhyAM sahAbhyutthAnAnugamanapratipattipravRttiH / samaNesu samAvaNao zramaNeSu zramApanayaH ratnatrayabhAvanAbhighAtaka zramasya khedasya vinAza iti / anena kimuktaM bhavati - zuddhopayogasAdhake zubhopayoge sthitAnAM tapodhanAnAM itthaMbhUtAH zubhopayogapravRttayo ratnatrayArAdhakasvarUpeSu viSaye yuktA eva vihitA eveti // 47 // atha zubhopayoginAmevetthaMbhUtAH pravRttayo bhavanti na usa munike itanI hI rAgapravRttikara paradravyameM pravRtti hotI hai, aura vaha zuddhAtmatatvakI sthiratAse calita hotA hai / aise munike zubhopayogarUpa cAritrabhAva jAnanA / ye hI paMcaparameSThiyoM meM bhakti, sevA, prIti, zubhopayogI munIzvarakA lakSaNa pragaTa haiM // 46 // Age zubhopayogI munIzvarakI pravRtti dikhalAte haiM - [ rAgacaryAyAM] sarAgacAritra avasthAmeM jo zubhopayogI muni haiM, unako [ zramaNeSu ] zuddhasvarUpameM thira aise mahAmuniyoMmeM [ zramApanayaH ] aniSTa vastuke saMyogase huA jo kheda usakA dUra karanA, aura [vandananamaskArAbhyAM ] guNAnuvAdarUpa stuti aura namaskAra sahita [ abhyutthAnAnugamanapratipattiH ] Ate hue dekhake uThakara khar3A ho jAnA, pIche pIche calanA, aisI pravRttikI siddhi, [na ninditA ] niSedharUpa nahIM kI gaI hai| bhAvArtha- zubhopayogI muni jo mahA munIzvaroMkI stuti kareM, namaskAra kareM, unako dekhakara uThake khar3e hoM aura pIche pIche caleM, ityAdi vinayapUrvaka pravarteM, to yogya hai, niSedha nahIM hai, aura jo mahAmunike sthiratAke ghAtaka kabhI upasargAdise kheda huA ho, to usake dUra karaneko vaiyAvRtti kriyA bhI niSedharUpa nahIM hai, zuddhAtmabhAvakI thiratAke liye yogya hai,

Page #477
312 kundakundaviracitaH [a0 3, gA0 48atha zubhopayoginAmevaivaMvidhAH pravRttayo bhavantIti pratipAdayati dasaNaNANuvadeso sissaggahaNaM ca posaNaM tesiM / cariyA hi sarAgANaM jiNiMdapUjovadeso ya // 48 // darzanajJAnopadezaH ziSyagrahaNaM ca poSaNaM teSAm / caryA hi sarAgaNAM jinendrapUjopadezazca / / 48 // anujighRkSApUrvakadarzanajJAnopadezapravRttiH ziSyasaMgrahaNapravRttistatpoSaNapravRttirjinendrapUjopadezapravRttizca zubhopayoginAmeva bhavanti na zuddhopayoginAm // 48 // atha sarvA evaM pravRttayaH zubhopayoginAmeva bhavantItyavadhArayati uvakuNadi jo vi NicaM cAduvyaNNassa samaNasaMghassa / kAyavirAdhaNarahidaM so vi sarAgappadhANo se // 49 // ca zuddhopayoginAmiti prarUpayati-dasaNaNANuvadeso darzanaM mUDhatrayAdirahitaM samyaktvaM jJAnaM paramAgamopadezaH tayorupadezo darzanajJAnopadezaH sissaggahaNaM ca posaNaM tesiM ratnatrayArAdhanAzikSAzIlAnAM ziSyANAM grahaNaM svIkArasteSAmeva poSaNamazanazayanAdicintA cariyA hi sarAgANaM itthaMbhUtA caryA cAritraM bhavati hi sphuTam / keSAm / sarAgANAM dharmAnurAgacAritrasaMhitAnAm / na kevalamitthaMbhUtA jiNiMdapUjovadeso ya yathAsaMbhavaM jinendrapUjAdidharmopadezazceti nanu zubhopayoginAmapi kApi kAle zuddhopayogabhAvanA dRzyate / zuddhopayoginAmapi kApi kAle zubhopayogabhAvanA dRzyate / zrAvakANAmapi sAmAyikAdikAle zuddhabhAvanA dRzyate, teSAM kathaM vizeSo bhedo jJAyata iti / parihAramAha ---yuktamuktaM bhavatA paraM kiMtu ye pracureNa zubhopayogena vartante yadyapi kApi kAle zuddhopayogabhAvanAM kurvanti tathApi zubhopayogina eva bhaNyante / ye'pi zuddhopayoginaste yadyapi kApi kAle zubhopayogena vartante tathApi zuddhopayogina eva / kasmAt / bahupadasya pradhAnatvAdAmravananimbavanavaditi // 48 // atha kAzcidapi yA pravRttayastAH zubhopayoginAkhedake nAza honepara munike samAdhi hotI hai, isaliye yogya hai // 47 / / Age zubhopayogiyoMke hI aisI pravRttiyA~ hotI haiM, yaha kahate haiM-[hi] nizcayakara [sarAgANAM] zubhopayogI muniyoMkI [caryA] yaha kriyA hai, jo ki, [darzanajJAnopadezaH] samyagdarzana samyagjJAnakA upadeza denA, [ziSyagrahaNaM] ziSya-zAkhAoMkA saMgraha karanA, [ca teSAM poSaNaM] aura una ziSyoMkA samAdhAna karanA, [ca] aura [jinendrapUjopadezaH] bhagavAn vItarAgakI pUjAkA upadeza denA, ityAdi / bhAvArthapUrva kahIM jo kriyAyeM ve zubhopayogI munike hotI haiM, zuddhopayogiyoMke nahIM hotIM, kyoMki zuddhopayogI vItarAga haiM, aura zubhopayogI sarAga haiM, isaliye inake dharmAnurAgase aisI icchA hotI hai, ki jIva dharmako grahaNa kareM, to bahuta acchA hai, aisA jAnakara jJAna darzanakA upadeza dete haiM, ziSyoMko rakhate haiM, poSate haiM, bhagavAnkI bhaktikA upadeza karate haiM, aisI zubhopayogI munikI kriyAyeM haiM // 48 // Age samasta vaiyAvRttyAdika kriyAyeM zubhopayogiyoMke bhI nahIM hotI, yaha kahate haiM-[yaH api] jo muni

Page #478
313 50] pravacanasAraH upakaroti yo'pi nityaM cAturvarNasya zramaNasaMghasya / kAyavirAdhanarahitaM so'pi sarAgapradhAnaH syAt // 49 // * pratijJAtasaMyamasAt SaTkAyavirAdhanarahitA yA kAcanApi zuddhAtmavRttitrANanimittA cAtuvarNasya zramaNasaMghasyopakArakaraNapravRttiH sA sarvApi rAgapradhAnakhAt zubhopayoginAmeva bhavati na kadAcidapi zuddhopayoginAm // 49 // . atha pravRtteH saMyamavirodhivaM pratiSedhayati jadi kuNadi kAyakhedaM vejAvaccatthamujjado smnno| Na havadi havadi agArI dhammo so sAvayANaM se // 50 // meveti niyamati-uvakuNadi jo vi NicaM cAduvvaNNassa samaNasaMghassa upakaroti yo'pi nityaM kasya cAturvarNasya zramaNasaMghasya / atra zramaNazabdena zramaNazabdavAcyA RSimuniyatyanagArA grAhyAH / "dezapratyakSavitkevalabhRdihamuniH syAdRSiH prasRtarddhirArUDhaH zreNiyugme'jani yatiranagAro'paraH sAdhuvargaH / rAjA brahmA ca devaH parama iti RSirvikriyAkSINazaktiprApto buddhayauSadhIzo viyadayanapaTurvizvavedI krameNa // " RSaya Rddhi prAptAste caturvidhA rAjabrahmadevaparamaRSibhedAt / tatra rAjarSayo vikriyAkSINarddhiprAptA bhavanti / brahma yo buddhacauSadharddhiyuktA bhavanti / devarSayo gaganagamanarddhisaMpannA bhavanti / paramarSayaH kevalinaH kevalajJAnino bhavanti munayaH avadhimanaHparyayakevalinazca / yataya upazamakakSapakazreNyArUDhAH / anagArAH sAmAnyasAdhavaH / kasmAt / sarveSAM sukhaduHkhAdiviSaye samatApariNAmo'stIti / athavA zramaNadharmAnukUlazrAvakAdicAturvarNasaMdhaH / kathaM yathA bhavati / kAyavirAdhaNarahiMdaM svasvabhAvanAsvarUpaM svakIyazuddhacaitanyalakSaNaM nizcayaprANaM rakSan parakIyaSaTkAyavirAdhanArahitaM yathA bhavati so vi sarAgappadhANo se so'pItthaMbhUtastapodhano dharmAnurAgacAritrasahiteSu madhye pradhAnaH zreSThaH syAdityarthaH // 49 // atha vaiyAvRttyakAle'pi svakIyasaMyamavirAdhanA kartavyetyupadizati-jadi kuNadi kAyakhedaM vejjAvaccatthamujjado yadi cet karoti nizcayase [nityaM] sadAkAla [cAturvarNasya] cAra prakArake [zramaNasaMghasya] munIzvaroMke saMghakA [kAyavirAdhanarahitaM] SaTkAya jIvoMkI virAdhanA rahita [upakaroti] yathAyogya vaiyAvRtyAdika kara upakAra karatA hai, [so'pi] vaha bhI caturvidha saMghake upakArI munike [sarAgapradhAnaH] sarAgadharma hai, pradhAna jisake, aisA zubhopayogI [syAt hotA hai / bhAvArtha--jo cAra tarahake saMghakA upakArI hotA hai, vaha eka zuddhAtmAke AcaraNakI rakSAke liye hotA hai / caturvidha saMgha zuddhAtmAkA AcaraNa karatA hai, isase usakI rakSAke liye vaha aisA upakAra karatA hai, jisameM ki SaTkAyakI virAdhanA (hiMsA) na hove, kyoMki yaha muni bhI saMyamI hai, isaliye apanA saMyama bhI rakhatA hai, upakAra karatA hai, isa kAraNa yaha saMyamI zubhopayogI hai, zuddhopayogiyoMke aisI kriyA nahIM hotii|| 49 // Age aisI vaiyAvRtyAdika kriyA nahIM kare, jo ki apane saMyamakI virodhinI hove, yaha kahate haiM-[vaiyAvRttyartha udyataH] anya munIzvaroMkI sevAke liye udyamavAn huA jo zubhopayogI muni vaha [yadi] praba. .

Page #479
314 kundakundaviracitaH [a0 3, gA0 50yadi karoti kAyakhedaM vaiyAvRttyarthamudyataH zramaNaH / na bhavati bhavatyagArI dharmaH sa zrAvakANAM syAt // 50 // yo hi pareSAM zuddhAtmavRttitrANAbhiprAyeNa vaiyAvRttyapravRttyA svasya saMyama virAdhayati sa gRhasthadharmAnupravezAt zrAmaNyAt pracyavate / ato yA kAcana pravRttiH sA sarvathA saMyamAvirodhenaiva vidhAtavyA / pravRttAvapi saMyamasyaiva sAdhyavAt // 50 // atha pravRtteviSayavibhAge darzayati joNhANaM NiravekkhaM sAgAraNagAracariyajuttANaM / aNukaMpayovayAraM kuvvadu levo jadi vi appo||51|| jainAnAM nirapekSaM sAkArAnAkAracaryAyuktAnAm / / anukampayopakAraM karotu lepo yadyapyalpaH // 51 // yA kilAnukampApUrvikA paropakAralakSaNA pravRttiH sA khalbanekAntamaitrIpavitritacitteSu kAyakhedaM SaTkAyavirAdhanAm / kathaMbhUtaH san / vaiyAvRttyarthamudyataH samaNo Na huvadi tadA zrabhagastapodhano na bhavati / tarhi kiM bhavati / havadi agArI agArI gRhastho bhavati / kasmAt / dhammo so sAvayANaM se SaTkAyavirAdhanAM kRtvA yo'sau dharmaH sa zrAvakANAM syAt na ca tapodhanAnAmiti / idamatra tAtparyam-yo'sau svazarIrapoSaNArtha ziSyAdimohena vA sAvadhaM necchati tasyedaM vyAkhyAnaM zobhate, yadi punaranyatra sAvadyamicchati vaiyAvRttyAdisvakIyAvasthAyogye dharmakArye necchati tadA tasya samyaktvameva nAstIti // 50 // atha yadyapyalpalepo bhavati paropakAre tathApi zubhopayogibhirdharmopakAraH kartavya ityupadizati-kuvvadu karotu / sa kaH kartA / zubhopayogI puruSaH / kaM karotu / aNukaMpayozyAraM anukampAjo [kAyakhedaM] SaTkAyakI virAdhanArUpa hiMsAko [karoti] karatA hai, to vaha [zramaNaH] apane saMyamakA dhAraka muni [na bhavati] nahIM hotA, kintu [agArI bhavati] gRhastha hotA hai, kyoMki [saH] vaha jIvakI virAdhanAyukta vaiyAvRtyAdi kriyA [zrAvakAgAM] gRhavAsI zrAvakoMkA [dharmaH] dharma [syAt hai| bhAvArtha-jo koI sarAga cAritrI muni anya munIzvaroMkI zuddhAtmAcaraNakI rakSAke liye vaiyAvRttya kriyAkara apanemeM virAdhanA karatA hai, vaha gRhasthadharmako karatA hai, munipadase giratA hai, kyoMki hiMsA sahita gRhasthakA dharma hai, isaliye zuddhopayogI munike saMyamakA ghAta na hove, isa taraha sevAdi kriyAmeM pravartatA hai, kyoMki anyakI sevAmeM jo pravartatA hai, vaha bhI saMyamakI hI vRddhi ke liye / isa kAraNa saMyamakA ghAta karanA yogya nahIM hai // 50 // Age paropakAra pravRtti kisakI kare, yaha bheda dikhalAte haiM-[sAkArAnAkAracaryAyuktAnAM] zrAvaka munikI AcAra kriyA sahita jo [jainAnAM] jinamArgAnusArI zrAvaka aura muni hai, unakA [nirapekSa] phalakI abhilASA rahita hoke [anukampayA] dayAbhAvase [upakAraM] upakAra arthAt yathAyogya sevAdika kriyA [karotu] zubhopayogI karo, koI doSa nhiiN| [yadyapi] lekina isa zubhAcArase [ alpaH lepaH] thor3AsA zubhakarma

Page #480
52] pravacanasAraH 315 zuddheSu jaineSu zuddhAtmajJAnadarzanapravRttavRttitayA sAkArAnAkAracaryAyukteSu zuddhAtmopalambhetarasakalanirapekSatayaivAlpalepApyapratiSiddhA na punaralpalepeti sarvatra sarvathaivApratiSiddhA, tatra tathAmavRttyAzuddhAtmavRttitrANasya parAtmanoranupapatteriti // 51 // atha pravRtteH kAlavibhAgaM darzayati rogeNa vA chudhAe taNhAe vA sameNa vA ruuddhN| dihA samaNaM sAhU paDivajjadu Adasattoe // 52 // rogeNa vA kSudhayA tRSNayA vA zrameNa vA rUDham / dRSTvA zramaNaM sAdhuH pratipadyatAmAtmazaktyA // 52 // yadA hi samadhigatazuddhAtmavRtteH zramaNasya tatpacyAvanahetoH kasyApyupasargasyopanipAtaH sahitopakAraM dayAsahitaM dharmavAtsalyam / yadi kim / leyo jadi vi appo "sAvadyalezo bahupuNyarAzau" iti dRSTAntena yadyapyalpalepaH stokasAvayaM bhavati / keSAM karotu / jeNhANaM (?) nizcayavyavahAramomokSamArgapariNatajainAnAm / katham / NiravekkhaM nirapekSaM zuddhAtmabhAvanAvinAzakakhyAtipUjAlAbhavAJchArahitaM yathA bhavati / kathaMbhUtAnAM janAnAm / sAgAraNagAracariyajuttANaM sAgArAnAgAracaryAyuktAnAM zrAvakatapodhanAcaraNasahitAnAmityarthaH // 51 // kasminprastAve vaiyAvRttyaM kartavyamityupadizati-paDivajjadu pratipadyatAM svIkarotu / kayA / AdasatIe svazaktyA / sa kaH kartA / sAhU ratnatrayabhAvanayA svAtmAnaM sAdhayatIti sAdhuH / kam / samaNaM jIvitamaraNAdisamapariNatatvAcchamaNastaM zramaNam / divA dRSTvA / kathaMbhUtam / rUDhaM rUDhaM vyAptaM pIDitaM kadarthitam / kena rogeNa vA anAkulatvalakSaNaparamAtmano baMdhatA hai, paraMtu to bhI doSa nahIM hai / bhAvArtha-jo yaha dayAbhAvakara paropakArarUpa pravRtti kahI hai, vaha anekAntase pavitra hai citta jinakA aise uttama jainI yatI zrAvakoMmeM karanI yogya hai, zuddhAtmakI prAptise anya samasta zubha phalakI vAJchAse rahita sahaja hI jo alpakarma lepa bhI ho, to bhI acchA hai, aura jo zuddhAtmAkI prAptise rahita mithyAdRSTi haiM, unakI sevAdika, niSedha kI gaI hai / jo unakI sevAdikase thor3A bhI karmabaMdha hai, to bhI niSedha hai, kyoMki una mithyAdRSTiyoMkI sevAse na to apaneko zuddhAtmatattvakI prApti hai, aura na unake zuddhAtma tatvakI rakSA hai, donoM jagaha dharmakI vRddhi nahIM hai, isase usakA niSedha haiM // 51 // Age kisa samaya dharmAtmAoMke vaiyAvRttyAdika kriyA hotI hai, yaha kahate haiM[sAdhuH] zubhopayogI muni [rogeNa rogakara [vA] athavA [kSudhayA] bhUkhakara [vA] athavA [tRSNayA] pyAsakara [vA] athavA [zrameNa] parISahAdikake khedakara [rUDhaM] pIDita hue [zramaNaM] mahAmunIzvarako [dRSTrA] dekhakara [AtmazattayA] apanI zaktike anusAra [pratipadyatA] vaiyAvRttyAdika kriyA kro| yahI sevAdikakA samaya jAnanA / bhAvArtha-jo muni acchI taraha zuddhasvarUpameM lIna hue haiM, unake kisI eka saMyogase svarUpase calAyamAna honekA kAraNa koIeka upasarga AgayA ho to vaha zubhopayogI munikA vaiyAvRttyAdikakA kAla hai| usa samaya aisA

Page #481
kundakundaviracitaH [a0 3, gA0 52syAt sa zubhopayoginaH svazaktyA praticikIrSA prvRttikaalH| itarastu svayaM zuddhAtmavRtteH samadhigamanAya kevalaM nivRttikAla eva // 52 // atha lokasaMbhASaNapravRtteH sanimittavibhAgaM darzayati vejAvaccaNimittaM gilANagurubAlavuDDhasamaNANaM / logigajaNasaMbhAsA Na NididA vA suhovajudA // 53 // vaiyAvRttyanimittaM glAnagurubAlavRddhazramaNAnAm / laukikajanasaMbhASA na ninditA vA zubhopayutA // 53 // samadhigatazuddhAtmavRttInAM glAnagurubAlavRddhazramaNAnAM vaiyAvRttyanimittameva zuddhAtmavRttizunyajanasaMbhASaNaM prasiddhaM na punaranyanimittamapi // 53 // __athaivamuktasya zubhopayogasya gauNamukhyavibhAgaM darzayativilakSaNenAkulatvotpAdakena rogeNa vyAdhivizeSeNa vA chudhAe kSudhayA tahAe vA tRSayA vA sameNa vA mArgopavAsAdizrameNa vA / atredaM tAtparyam-svasvabhAvanAvighAtakarogAdiprastAve vaiyAvRtyaM karoti zeSakAle svakIyAnuSThAnaM karotIti // 52 // atha zubhopayoginAM tapodhanavaiyAvRttyanimittaM laukikasaMbhASaNaviSaye niSedho nAstItyupadizati-Na NididA zubhopayogitapodhanAnAM na ninditA na niSiddhA / kA karmatApanA / logigajaNasaMbhAsA laukikajanaiH saha saMbhASA vacanapravRttiH suhovajudA vA athavA sApi zubhopayogayuktA bhaNyate / kimartha na niSiddhA / vejAvaJcaNimittaM vaiyAvRttyanimitta / keSAM vaiyAvRttyam / gilANagurubAlavuDDhasamaNANaM glAnagurubAlavRddhazramagAnAm / atra guruzabdena sthUlakAyo bhaNyate athavA pUjyo vA gururiti / tathAhi-yadA ko'pi zubhopayogayukta AcAryaH sarAgacAritralakSaNazubhopayoginAM vItarAgacAritralakSaNazuddhopayoginAM vaiyAvRttyaM karoti tadAkAle tadvaiyAvRttyanimittaM laukikajanaiH saha saMbhASaNaM karoti na zeSakAla iti bhAvArthaH // 53 // evaM gAthApaJcakena laukikavyAkhyAnasaMbandhiprathamasthalaM gatam / athAyaM kArya kare, jo unakA upasarga dUra hoke svarUpameM sthiratA ho / isase anya jo zubhopayogiyoMkA kAla hai, vaha apane zuddhAtmasvarUpake AcaraNake nimitta hai, sevAdikake nimitta nahIM / ve muni usa samaya dhyAnAdikameM pravartate haiM // 52 // Age zubhopayogiyoMke vaiyAvRttyAdikake liye ajJAnI logoMse bhI bolanA par3atA hai, aisA bheda dikhalAte haiM-[glAnagurubAlavRddhazramaNAnAM] roga pIDita, pUjya AcArya, varSoM meM choTe, aura varSoMmeM bar3e, aise cAra tarahake muniyoMkI [vaiyAvRttyanimittaM] sevAke liye [zubhopayutA] zubha bhAvoMkara sahita [laukikajanasaMbhASA vA] ajJAnI cAritrabhraSTa jIvoMse vacanakI pravRtti karanI (bolanA ) bhI [na ninditA] niSedhita nahIM kI gaI hai| bhAvArtha-jo dharmAtmA muni haiM, ve ajJAnI logoMse vacanAlApa nahIM karate haiM, paraMtu kisI samaya una logoMse bolanese jo mahAmunIzvaroMkA upasarga dUra ho jAvegA, aisA mAlUma par3a jAya, to una muniyA~kI vaiyAvRttyake liye una logoMse vacanAlApa karanekA niSedha nahIM hai, anya kAryake liye niSedha hai // 53 //

Page #482
317 54 ] pravacanasAraH esA pasatthabhUdA samaNANaM vA puNo gharatthANaM / cariyA paretti bhaNidA tAeva paraM lahadi sokkhaM // 54 // eSA prazastabhUtA zramaNAnAM vA punagRhasthAnAm / caryA pareti bhaNitA tayaiva paraM labhate saukhyam / / 54 // evameSa zuddhAtmAnurAgayogiprazastacaryArUpa upavarNitaH zubhopayogaH tadayaM zuddhAtmaprakAzikAM samastaviratimupeyuSAM kaSAyakaNasadbhAvAtpavartamAnaH zuddhAtmavRttiviruddharAgasaMgatakhAdgauNaH zramaNAnAM, gRhiNAM tu samastaviraterabhAvena zuddhAtmaprakAzanasyAbhAvAtkaSAyasadbhAvAtpavartamAno'pi sphaTikasaMparkeNArka tejasa ivaidhasAM rAgasaMyogenAzuddhAtmano'nubhavAtkramataH paramanirvANasaukhyakAraNabAcca mukhyaH // 54 // vaiyAvRttyAdilakSaNazubhopayogastapodhanairgauNavRttyA zrAvakaistu mukhyavRttyA kartavya ityAkhyAti--bhaNidA bhagitA kathitA / kA karmatApanA / cariyA cAritramanuSThAnam / kiMviziSTA / esA eSA pratyakSIbhUtA / punazca kiMrUpA / pasatthabhUdA prazastabhUtA dhrmaanuraagruupaa| keSAM saMbandhinI / samaNANaM vA zramagAnAM vA puNo gharatthANaM gRhasthAnAM vA punariyameva caryA paretti parA sarvotkRSTeti tAeva paraM lahadi sokkhaM tayaiva zubhopayogacaryayA paraMparayA mokSasukhaM labhate gRhastha iti / tathAhi-tapodhanAH zeSatapodhanAnAM vaiyAvRttyaM kurvA gAH santaH kAyena kimapi niravadhavaiyAvRttyaM kurvanti / vacanena dharmopadezaM ca / zeSamauSadhAnnapAnAdikaM gRhasthAnAmadhInaM tena kAraNena vaiyAvRtyarUpo dharmo gRhasthAnAM mukhyaH tapodhanAnAM gauNaH / dvitIyaM ca kAraNaM nirvikAraciccamatkArabhAvanApratipakSabhUtena viSayakaSAyanimittotpannAtaraudradhyAnadvayena pariNatAnA gRhasthAnAmAtmAzritanizcayadharmasyAvakAzo nAsti vaiyAvRttyAdidharmeNa durvyAnavaJcanA bhavati tapodhanasaMsargeNa nizcayavyavahAramokSamArgopadezalAbho bhavati / tatazca paraMparayA nirvANaM labhata ityabhiprAyaH // 54 // evaM zubhoAge zubhopayoga kisake gauNa hai, aura kisake mukhya hai, yaha dikhalAte haiM-[eSA] yaha [prazasta bhUtA] zubharAgarUpa [caryA ] AcArapravRtti [zramaNAnAM] munIzvaroMke hotI hai, [vA punaH] aura [gRhasthAnAM] zrAvakoMke [parA] utkRSTa hotI hai, [iti bhaNitA] aisau paramAgamameM kahI gaI hai, [tayA eva] usI zubharAgarUpa AcAra pravRttikara zrAvaka [paraM saukhyaM] utkRSTa mokSa sukhako labhate] paramparAkara pAtA hai / bhAvArtha-zuddhAtmAmeM anurAgarUpa jo zubhAcAra hai, vaha zuddhAtmAkI prakAzanevAlI mahAviratiko prApta munIzvaroMke kaSAya aMzake udayase gauNarUpa pravartatA hai, kyoMki yaha zubhAcAra zuddhAsmAke AcaraNake virodhI rAgake sambaMdhase hotA hai, aura zrAvakake yaha zubhAcAra mukhya hai, kyoMki gRhasthake mahAviratikA to abhAva hai, isaliye zuddhAtmAcAragakI thiratAke prakAzakA abhAva hai, isIkAraNa kaSAyoMke udayase mukhya hai / yaha zubhopayoga rAgake saMyogase gRhasthake zuddhAtmAke anubhavase paramparA mokSakA kAraNa hotA hai / jaise sphaTikamaNikA sambaMdhase IMdhanameM sUryase Aga paramparAkara pragaTa hotI hai, usI prakAra gRhasthake yaha zubhopayoga paramparA mokSakA kAraNa hai // 54 // Age isa zubhopa |

Page #483
318 kundakundaviracitaH [a0 3, gA0 55atha zubhopayogasya kAraNavaiparItyAt phalavaiparItyaM sAdhayati rAgo pasatthabhUdo vatthuviseseNa phaladi vivarIdaM / NANAbhUmigadANiha bIjANiva sassakAlamhi // 55 // rAgaH prazastabhUto vastuvizeSeNa phalati viparItam / nAnAbhUmigatAnIha bIjAnIva sasyakAle // 55 // yathaikeSAmapi vIjAnAM bhUmivaiparItyAniSpattivaiparItyaM tathaikasyApi prazastarAgalakSaNasya zubhopayogasya pAtravaiparItyAtphalanaiparItyaM kAraNavizeSAtkAryavizeSasyAvazyaM bhAvikhAt // 55 // atha kAraNavaiparItyaphalavaiparItye darzayati chadumatthavihidavatthusu vnniymjjhynnjhaanndaannrdo| Na lahadi apuNabbhAvaM bhAvaM sAdappagaM lahadi // 56 // payogitapodhanAnAM zubhAnuSThAnakathanamukhyatayA gAthASTakena dvitIyasthalaM gatam / ita Urdhva gAthASaTkaparyantaM pAtrApAtraparIkSAmukhyatvena vyAkhyAnaM karoti / atha zubhopayogasya pAtrabhUtavastuvizeSAtphalavizeSaM darzayatiphaladi phalati phalaM dadAti / sa kaH / rAgo rAgaH / kathaMbhUtaH / pasatthabhUdo prazastabhUto dAnapUjAdirUpaH / kiM phalati / vivarIdaM viparItamanyAdRzaM bhinnabhinnaphalam / kena kAraNabhUtena / vatthuviseseNa javanyamadhyamotkRSTabhedabhinnapAtrabhUtavastuvizebega / atrArthe dRSTAntamAha-NANAbhUmigadAgiha bIjANiva sassakAlamhi nAnAbhUmigatAnIha bIjAni iva sasyakAle dhAnyaniSpattikAla iti / ayamatrArthaH-yathA jaghanyamadhyamotkRSTabhUmivazena tAnyeva bIjAni bhinnabhinnaphalaM prayacchanti tathA sa eva bIjasthAnIyazubhopayogo bhUmisthAnIyapAtrabhUtavastuvizeSeNa bhinnabhinnaphalaM dadAti / tena kiM siddham / yadA pUrvasUtrakathitanyAyena samyaktvapUrvakaH zubhopayogo bhavati tadA mukhyavRttyA puNyabandho bhavati paraMparayA nirvANaM ca / no cetpuNyabandhamAtrameva // 55 // atha kAraNavaiparItyAtphalamapi viparItaM bhavati tamevArtha draDhayati-Na lahadi na labhate / sa kaH kartA / vadaNiyamajjhayaNajhANadANarado vrataniyamAdhyayanadhyAnadAnarataH / keSu viSayeSu / yogake kAraNakI viparItatAse phalakI viparItatA siddha hotI hai-[prazastabhUtaH] zubharUpa [rAgaH] rAgabhAva arthAt zubhopayoga [vastuvizeSeNa] puruSake bhedakara [viparItaM] viparIta kAryako [phalati] phalatA hai, jaise [sasyakAle] khetIke samayameM [nAnAbhUmigatAni] nAnAprakArakI khoTI bhUmimeM DAle hue [hi] nizcayase [bIjAni iva] bIja dhAnya viparIta phalako karate haiN| bhAvArtha-koI koI bhUmiyA~ aisI kharAba haiM, ki jinameM upajaneke liye boyA gayA anna kharAba hojAtA hai, usI taraha yaha zubhopayoga pAtrake bhedase viparIta phalako bhI detA hai, jisa tarahakA puruSa kharAba aura acchA hotA hai, vahA~ vaise phalako utpanna karatA hai, vaha kAraNake bhedase kAryameM bheda avazya hojAtA hai // 55 // Age kAraNakI viparItatAse phalakI viparItatA dikhalAte haiM-[chadmasthavihitavastuSu] ajJAnI jIvoMkara apanI buddhise kalpita deva guru dharmAdika padArthoMmeM [vrataniyamAdhyayana

Page #484
57 ] pravacanasAraH 319 chadmasthavihitavastuSu vrtniymaadhyyndhyaandaanrtH| na labhate apunarbhAvaM bhAvaM sAtAtmakaM labhate // 56 // zubhopayogasya sarvajJavyavasthApitavastuSu praNihitasya puNyopacayapUrvako'punarbhAvopalambhaH kila phalaM, tattu kAraNavaiparItyAdviparyaya eva / tatra chadmasthavyavasthApitavastUni kAraNavaiparItyaM teSu vrataniyamAdhyayanadhyAnadAnaratavANihitasya zubhopayogasyApunarbhAvazUnyakevalapuNyApaudaprAptiH phalavaiparItyaM tatsudevamanujavam // 56 // atha kAraNavaiparItyaphalavaiparItye eva vyAkhyAti avididaparamatthesu ya visayakasAyAdhigesu purisesu / jur3e kadaM va dattaM phaladi kudevesu mnnuvesu||57 // aviditaparamArtheSu ca viSayakaSAyAdhikeSu puruSeSu / juSTaM kRtaM vA dattaM phalati kudeveSu manujeSu // 57 // yAni vratAdIni / chadumatthavihidavatthusu chamasthavihitavastuSu alpajJAnipuruSavyavasthApitapAtrabhUtavastuSu / itthaMbhUtaH puruSaH kaM na labhate / apuNabbhAvaM apunarbhavazabdavAcyaM mokSam / tarhi kiM labhate / bhAvaM sAdappagaM lahadi bhAvaM sAtAtmakaM labhate / bhAvazabdena sudevamanuSyatvaparyAyo grAhyaH / sa ca kathaMbhUtaH sAtAtmakaH sadvedyodayarUpa iti / tathAhi-ye kecana nizcayayavahAramokSamArga na jAnanti puNyameva muktikAraNaM bhaNanti te chamasthazabdena gRhyante na ca gagadharadevAdayaH / taiH chamasthairajJAnibhiH zuddhAtmopadezazUnyairye dIkSitAstAni chadmasthavihitavastUni bhaNyante / tatpAtrasaMsargena yadbataniyamAdhyayanadAnAdikaM karoti tadapi zuddhAtmabhAvanAnukUlaM na bhavati tataH kAraNAnmokSaM na labhate / sudevamanuSyatvaM labhata ityarthaH // 56 // atha samyaktvavratarahitapAtreSu bhaktAnAM kudevamanujatvaM bhavatIti pratipAdayati--phaladi phalati / keSu / kudevesu maNuvesu kutsitadeveSu manujeSu / kiM kartR / juDaM juSTaM sevA dhyAnadAnarataH] jo puruSa vrata, niyama, paThana, dhyAna, dAnAdi kriyAoMmeM lIna hai, vaha puruSa [apuna rbhAvaM] mokSako [nA nahIM libhate pAtA, kintu [sAtAtmakaM bhAvaM] puNyarUpa uttama deva manuSyapadavIko [labhate pAtA hai / bhAvArtha-sarvajJa vItarAgakara sthApita deva, guru, dharmAdikameM jo zubhopayogarUpa bhAva nizcala hote haiM, unakA phala sAkSAt puNya hai, paramparA mokSa hai, aura isa hI zubhopayogake kAraNakI viparItatAse viparIta hotA hai, aura viparIta phalako karatA hai, yahI dikhalAte haiN| jina ajJAnI jIvoMne deva, guru, dharmAdika vastu sthApita kI haiM, ve kAraNa viparIta haiM, unameM vrata, niyama, paThana, pAThana, dhyAna, dAnAdikakara ati prItise laganerUpa jo zubhopayoga hai, usase mokSakI prApti nahIM hai, kaNake vinA akele payAla (bhUse ) kI taraha puNyarUpa phala hotA hai, vaha phala uttama devatA uttama manuSyagatirUpa jAnanA // 56 / / Age kAraNakI viparItatAse phalakI viparItatAko aura bhI dikhalAte haiM-[aviditaparamArtheSu] nahIM jAnA hai, zuddhAtma padArtha jinhoMne [ca] aura [viSayakaSAyA

Page #485
320 kundakundaviracitaH [a0 3, gA0 57yAni hi chadmasthavyavasthApitavastUni kAraNavaiparItyaM ye khalu zuddhAtmaparijJAnazUnyatayAnavAptazuddhAtmavRttitayA cAviditaparamArthA viSayakaSAyAdhikAH puruSAH teSu zubhopayogAtmakAnAM juSTopakRtadattAnAM yA kevalapuNyApasadaprAptiH phalavaiparItyaM tatkudevamanujakham // 57 // atha kAraNavaiparItyAt phalamaviparItaM na sidhyatIti zraddhApayati jadi te visayakasAyA pAva tti parUvidA va stthesu| kiha te tappaDibaddhA purisA NitthAragA hoti // 58 // yadi te viSayakaSAyAH pApamiti prarUpitA vA zAstreSu / kathaM te tatpratibaddhAH puruSA nistArakA bhavanti // 58 // viSayakaSAyAstAvatpApameva tadvantaH puruSA api pApameva tadraktA api pApAnuraktakhAt pApameva bhavanti / tato viSayakaSAyavantaH svAnuraktAnAM puNyAnuyAyinaH [ puNyAyApi na ] kRtA kadaM va kRtaM vA kimapi vaiyAvRttyAdikam / dattaM dattaM kimapyAhArAdikam / keSu / purisemu puruSeSu pAtreSu / kiMviziSTeSu / avididaparamatthemu ya aviditaparamArtheSu ca paramAtmatattvazraddhAnajJAnazUnyeSu / punarapi kiMrUpeSu / visayakasAyAdhigesu viSayakaSAyAdhikeSu viSayakaSAyAdhInatvena nirviSayazuddhAtmasvarUpabhAvanArahiteSu ityarthaH / / 57 // atha tamevArtha prakArAntarega draDhayati-jadi te visayakasAyA pAva tti parUvidA va satthesu yadi ca te viSayakaSAyAH pApamiti prarUpitAH zAstreSu kiha te tappaDibaddhA purisA NitthAragA hoti kathaM te tatpratibaddhA viSayakavAyapratibadvAH puruSA nistArakAH saMsArottArakA . dAtRNAm / na kathamapIti / etaduktaM bhavati-viSayakaSAyAstAvatpApasvarUpAstadvantaH puruSA api pApA eva dhikeSu ] indriyoMke viSaya tathA krodhAdi kaSAya jinake adhika haiM, aise [puruSeSu] ajJAnI manuSyoMkI [juSTaM] bahuta prItikara sevA karanA, [kRtaM] Tahala cAkarI karanA, [vA] athavA [dattaM] unako AhArAdikakA denA, vaha [kudeveSu ] nIca devoMmeM [manujeSu] nIca manuSyoMmeM [phalati] phalatA hai| bhAvArtha-jina ajJAnI chadmastha jIvoMne viparIta guru sthApana kiye haiM, ve kAraNa viparIta haiM, AtmAke jAne vinA aura AcaraNa vinA paramArthajJAnase rahita haiM, tathA viSaya kaSAyoMke sevanevAle haiN| aise guruoMkI sevA bhakti karanA, vaiyAvRttyakA karanA, aura AhArAdikakA denA, ina kriyAoMse jo puNya hotA hai, usakA phala nIca deva aura nIca manuSya honA hai // 57 // Age kAraNakI viparItatAse uttama phalakI siddhi nahIM hotI, yaha kahate haiM--[yadi] jo [te] ve [viSayakaSAyAH] sparza Adika pA~ca viSaya, krodhAdi cAra kaSAya [zAstreSu] siddhAntameM [pApaM] pAparUpa haiM, [iti prarUpitAH] aise kahe gaye haiM, [vA] to [tatpratibaddhAH] una viSaya kaSAyoMse yukta haiM, [te puruSAH] ve pApI puruSa apane bhaktoMke [kathaM] kisa taraha [nistArakAH] tAranevAle [bhavanti] ho sakate haiM ? nahIM hosakate / bhAvArtha-viSaya aura kaSAya ye donoM saMsArameM bar3e bhArI pApa haiM, jo jIva viSaya-kaSAyoMkara pApI haiM, aura apaneko guru mAnate haiM, apane bhaktoMko puNyAtmA kahate haiM, ve pApI

Page #486
60] pravacanasAraH ___321 kalpyante kathaM punaH saMsAranistAraNAya / tato na tebhyaH phalamaviparItaM sidhyet // 58 // athAviparItaphalakAraNaM kAraNamaviparItaM darzayati uvaradapAvo puriso samabhAvo dhammigesu svvesu|| guNasamididovasevI havadi sa bhAgI sumaggassa / / 59 // uparatapApaH puruSaH samabhAvo dhArmikeSu sarveSu / guNasamititopasevI bhavati sa bhAgI sumArgasya // 59 // uparatapApalena sarvadharmimadhyasthalena guNagrAmopasevitvena ca samyagdarzanajJAnacAritrayogapadyapariNatinivRttaikAgryAtmakasumArgabhAgI sa zramaNaH svayaM parasya mokSapuNyAyatanavAdaviparItaphalakAraNaM kAraNamaviparItaM pratyeyam / / 59 // athAviparItaphalakAraNaM kAraNamaviparItaM vyAkhyAti--- asubhovayogarahidA saddhavajuttA suhovajuttA vaa| NitthArayaMti logaM tesu pasatthaM lahadi bhatto // 60 // azubhopayogarahitAH zuddhopayuktA zubhopayuktA vaa|| nistArayanti lokaM teSu prazastaM labhate bhaktaH // 60 // te ca svakIyabhaktAnAM dAtRNAM puNyavinAzakA eveti // 58 // atha pAtrabhUtatapodhanalakSaNaM kathayatiuparatapApatvena sarvadhArmikasamadarzitvena guNagrAmasevakatvena ca svasya mokSakAraNatvAtpareSAM puNyakAraNatvAccetthaMbhUtagugayuktaH puruSaH samyagdarzanajJAnacAritraikAgryalakSaNanizcayamokSamArgasya bhAjanaM bhavatIti // 59 // atha teSAmeva pAtrabhUtatapodhanAnAM prakArAntarega lakSaNamupalakSayati-zuddhopayogazubhopayogapariNatapuruSAH pAtraM saMsArake tAranevAle kaise kahalAye jAsakate haiM ? unase uttama phala kaise siddha hosakatA hai ? kisI taraha bhI nahIM, kyoMki saMsArameM viSaya kaSAya mahApApa haiM / isaliye viSaya aura kaSAyavAle tarana tArana nahIM hosakate // 58 // aura uttama phalakA kAraNa uttama pAtra dikhalAte haiM -[saH] vaha [puruSaH] paramamuni [sumArgasya] ratnatrayakI ekatAse ekAgratArUpa mokSamArgakA [bhAgI] sevanevAlA pAtra [bhavati] hotA hai / joki [uparatapApaH] samasta viSaya kaSAyarUpa pApoMse rahita ho, [sarveSu] sabhI [dhArmikeSu] dharmoM meM [samabhAvaH] samadRSTi ho, arthAt anaMta nayasvarUpa aneka dharmoMmeM pakSapAtI nahIM ho, madhyastha ho, aura [guNasamititopasevI ] jJAnAdi aneka guNoMke samUhakA sevanevAlA ho / bhAvArtha--pUrvokta guNoM sahita aise mahApuruSa muni tAranemeM samartha haiM, Apa aura dUsareko puNya aura mokSa deneke ThikAne haiM / esA yaha uttama pAtra uttama phalakA kAraNa samajhanA / / 59 // Age phira bhI uttama phalakA uttama kAraNa dikhalAte haiM-[azubhopayogarahitAH] khoTe rAgarUpa moha dveSabhAvoMse rahita hue aise [zuddhopayuktAH ] sakala kaSAyoMke udayake abhAvase koI zuddhopayogI [vA] athavA [zubhopayuktAH ] uttama rAgake udayase koI zubhopayogI isa taraha prava. 1

Page #487
kundakundaviracitaH [a0 3, gA0 60 yathAktalakSaNA eva zramaNA mohadveSAprazasta rAgocchedAdazubhopayogaviyuktAH santaH sakalakaSAyodayavicchedAt kadAcit zuddhopayuktAH prazastarAgavipAkAtkadAcicchubhopayuktAH svayaM mokSAyatanavena lokaM nistArayanti tadbhaktibhAvApravRttaprazasta bhAvA bhavanti pare ca puNyabhAjaH // 60 // athAviparIta phalakAraNAviparIta kAraNasamupAsanapravRttiM sAmAnyavizeSato vidheyatayA sUtradvaitenopadarzayati- 322 diTThA padaM vatthaM advANappadhANakiriyAhiM / du tado guNAdo visesidacvo tti uvadeso // 61 // dRSTvA prakRtaM vastvabhyutthAnapradhAnakriyAbhiH / vartatAM tato guNadvizeSitavya iti upadezaH / / 61 // I zramaNAnAmAtmavizuddhihetau prakRte vastuni tadanukUlakriyApravRttyA guNAtizayAdhAnamabhavantIti / tadyathA - -- 1 - nirvikalpasamAdhibalena zubhAzubhopayogadvayarahitakAle kadAcidvItarAga cAritralakSaNazuddhopayogayuktAH kadAcitpunarmohadveSAzubharAgarahitakAle sarAgacAritralakSaNazubhopayogayuktAH santo bhavyalokaM nistArayanti, teSu ca bhavyo bhakto bhavyavarapuNDarIkaH prazastaphalabhUtaM svargaM labhate paraMparayA mokSaM ceti bhAvArthaH // 60 // evaM pAtrApAtraparIkSAkathanamukhyatayA gathApaJcakena tRtIyasthalaM gatam / ita Urdhvam AcArakathitakrameNa pUrvaM kathitamapi punarapi dRDhIkaraNArthaM vizeSeNa tapodhanasamAcAraM kathayati / athAbhyAgatatapodhanasya dinatrayaparyantaM sAmAnyapratipattiM tadanantaraM vizeSapratipattiM darzayati-baTTadu vartatAm / sa kaH / atratya AcAryaH / kiM kRtvA / diTThA dRSTvA / kim / vatyuM tapodhanabhUtaM pAtraM vastu / kiMviziSTam / pagadaM prakRtam abhyantaraniruparAgazuddhAtmabhAvanAjJApaka bahiraGganirgranthanirvikArarUpam / kAbhiH kRtvA vartatAm / abbhudvANappaatrariyAhiM abhyAgatayogyAcAravihitAbhirabhyutthAnAdikriyAbhiH tado guNAdo tato dinatrayAnantaraM donoM prakArake muni [ lokaM ] uttama bhavya jIvoMko [ nistArayanti ] tArate haiM / [teSu ] una donoM tarahake muniyoMkA [ bhakta: ]. sevaka mahApuruSa [ prazastaM ] uttama sthAnako [ labhate ] pAtA hai / bhAvArtha-ye uttama muni Apa mokSake ThikAne haiM, isaliye jagatake uddhAra karanevAle haiM, jo ina muniyoMkI bhakti karatA hai, vaha uttama bhAvoM sahita hotA hai, aura jo anumodanA karatA hai, vaha bhI puNyaphalako bhogatA hai / / 60 / / Age jo uttama phalake kAraNa uttama pAtra haiM, unakI sevA sAmAnya vizeSatAse do gAthAoMmeM dikhalAte haiM - [ tataH ] isa kAraNa jo uttama puruSa haiM, ve [ prakRtaM ] uttama [vastu ] pAtrako [dRSTvA ] dekhakara [abhyutthAnapradhAnakriyAbhiH ] AtA huA dekhake uTha khar3A honA, ityAdi uttama pAtrakI kriyAoMkara [vartatAM] pravarte / kyoMki [ guNAt ] uttama guNa honese [ vizeSitavyaH ] Adara vinayAdi vizeSa karanA yogya hai, [ iti ] aisA [ upadezaH ] bhagavaMtadevakA upadeza hai / bhAvArtha - bhagavaMtakI aisI AjJA hai, ki jo jJAnAdiguNoM se

Page #488
323 63] pravacanasAraH pratiSiddham // 61 // abbhuTThANaM gahaNaM uvAsaNaM posaNaM ca sakAraM / aMjalikaraNaM paNamaM bhaNimiha guNAdhigANaM hi // 62 // abhyutthAnaM grahaNamupAsanaM poSaNaM ca stkaarH| aJjalikaraNaM praNAmo bhaNitamiha guNAdhikAnAM hi // 62 // zramaNAnAM svato'dhikaguNAnAmabhyutthAnagrahaNopAsanapoSaNasatkArAJjalikaraNapraNAmapravRttayo na pratiSiddhAH // 62 // atha zramaNAbhAseSu sarvAH pravRttIH pratiSedhayati abbhuTTeyA samaNA suttatthavisAradA uvaaseyaa| saMjamatavaNANaDDhA paNivadaNIyA hi samaNehiM // 63 // guNAdguNavizeSAt visesidayo tti tena AcAryeNa sa tapodhano ratnatrayabhAvanAvRddhikAraNakriyAbhirvizeSitavyaH / uvadeso ityupadezaH sarvajJagagadharadevAdInAmiti // 61 // atha tameva vizeSa kathayati, bhaNidaM bhaNitaM kathitam iha asmingranthe / keSAM saMbandhI / guNAdhigANaM hi guNAdhikatapodhanAnAM hi sphuTam / kiM bhaNitam / abbhuTThANa gahaNaM ubAsaNaM posaNaM ca sakAraM aMjalikaraNaM paNamaM abhyutthAnagrahaNopAsanapoSaNasatkArAJjalikaraNapraNAmAdikam / abhimukhagamanamabhyutthAnam , grahaNaM svIkAraH, upAsanaM zuddhAtmabhAvanAsahakArikAraganimittaM sevA, tadarthamevAzanazayanAdicintA poSaNam , bhedAbhedaratnatrayagugaprakAzanaM satkAraH, baddhAJjalinamaskAro'JjalikaraNam , namo'stvitivacanavyApAraH praNAma iti // 62 // athAbhyAgatAnAM tadevAbhyutthAnAdikaM prakArAntareNa nirdizati-abbhuTTeyA yadyapi cAritraguNenAdhikA na bhavanti tapasA vA tathApi samyagjJAnaguNena jyeSThatvAcchUtavinayArthamabhyutyeyAH abhyutyeyA abhyutthAnayogyA bhavanti / ke te / samaNA nirgranthAcAryAH / kiviziSTAH / suttatthavisAradA vizuddhajJAnadarzanasvabhAvaparamAtmatattvaadhika ho, usakA Adara vinaya karanA, dharmAtmAoM ko yogya hai / isaliye dharmAtmAoko uttama pAtrakI vinayAdi kriyA avazya karanI cAhiye // 61 // Age vinayAdi kriyAko vizeSapanese kahate haiM[iha] isa lokameM [hi] nizcayakara [guNAdhikAnAM] apanese adhika gugoM sahita mahApuruSoMke liye [abhyutthAnaM] sAmane Ate hue dekhakara uThake khar3A hoke sAmane jAnA, [grahaNaM] bahuta Adarase Aiye, Aiye, aise uttama vacanoMkara aMgIkArakara [upAsanaM] sevA karanA, poSaNaM annapAnAdikara poSanA, [satkAraM] gugoMkI prazaMsAkara uttama vacana kahanA, [aJjalikaraNaM vinayase hAtha jor3anA, [ca aura [praNAmaM] namaskAra karanA yogya hai / bhAvArtha-itanI pUrvokta uttama kriyAyeM apanese guNoMkara utkRSTa puruSoMkI karanI yogya haiM // 62 // Age jo asalameM muni to nahIM haiM, lekina munise mAlUma par3ate haiM, aise dravyaliMgI muniyoMkI Adara vinayAdika saba kriyAoMkA niSedha hai, yahI kahate haiM-[zramaNaiH] uttama muniyoMkara [hi] nizcayase [sUtrArthavizAradAH]

Page #489
324 kundakundaviracitaH [a0 3, gA0 63abhyuttheyAH zramaNAH sUtrArthavizAradA upaaseyaaH| saMyamatapojJAnADhayAH praNipatanIyA hi zramaNaiH // 63 // sUtrArthavaizAradyamavartitasaMyamatapaHsvatattvajJAnAnAmeva zramaNAnAmabhyutthAnAdikAH pravRttayo'pratiSiddhA itareSAM tu zramaNAbhAsAnAM tAH pratiSiddhA eva // 63 // atha kIdRzaH zramaNAbhAso bhavatItyAkhyAti Na havadi samaNo tti mado saMjamatavasuttasaMpajutto vi / jadi saddahadi Na atthe AdapadhANe jiNakkhAde // 64 // na bhavati zramaNa iti mataH saMyamatapaHsUtrasaMprayukto'pi / yadi zraddhatte nArthAnAtmapradhAnAn jinAkhyAtAn // 64 // prabhRtyanekAntAtmakapadArtheSu vItarAgasarvajJapraNItamArgeNa pramANanayanikSepairvicAracaturacetasaH sUtrArthavizAradAH / na kevalamabhyuttheyAH uvAseyA paramacijjyotiH paramAtmapadArthaparijJAnArthamupAseyAH paramabhaktyA sevanIyAH / saMjamatavaNANaDDhA paNivadaNIyA hi saMyamatapojJAnADhyAH praNipatanIyAH hi sphuTaM bahiraGgendriyasaMyamaprANasaMyamabalenAbhyantare svazuddhAtmani yatnaparatvaM saMyamaH / bahiraGgAnazanAditapobalenAbhyantare paradravyecchAnirodhena ca svasvarUpe pratapanaM vijayanaM tapaH / bahiraGgaparamAgamAbhyAsenAbhyantare svasaMvedanajJAnaM samyagjJAnam / evamuktalakSaNaiH saMyamatapojJAnarADhyAH paripUrNA yathAsaMbhavaM prtivndniiyaaH| kaiH / samaNehiM zramaNeriti / atredaM tAtparyam-ye bahuzrutA api cAritrAdhikA na bhavanti te'pi paramAgamAbhyAsanimittaM yathAyogyaM vandanIyAH / dvitIyaM ca kAraNam-te samyaktve jJAne ca pUrvameva dRDhatarAH asya tu navataratapodhanasya samyaktve jJAne cApi dADhayaM nAsti tarhi stokacAritrANAM kimarthamAgame vandanAdiniSedhaH kRta iti cet / atiprasaMganiSedhArthamiti / / 63 // atha zramaNAbhAsaH kIdRzo bhavatIti pRSTe pratyuttaraM dadAti--Na havadi samaNo sa zramaNo na bhavati tti mado iti mataH saMmataH / ka / Agame / kathaMbhUto'pi / saMjamatavamuttasaMpajutto vi saMyamatapaHzrutaiH saMprayukto'pi sahito'pi / yadi kim / jadi saddahadi Na yadi cenmUDhaparamAgamake arthoMmeM catura aura [saMyamatapojJAnADhayAH] saMyama, tapasyA, jJAna, ityAdi gugoMkara pUrNa aise [zramaNAH] mahAmuni [abhyuttheyAH] khar3e hoke sAmane jAkara Adara karane yogya haiM, [upAseyAH] sevane yogya haiM, aura [praNipatanIyA] namaskAra karane yogya haiN| bhAvArtha-jo muni samyagdarzana, jJAna, cAritrakara sahita haiM, unhIMkI pUrvokta vinayAdi kriyA karanI yogya hai, aura jo dravyaliMgI zramaNAbhAsa muni haiM, unakI vinayAdi karanA yogya nahIM haiM // 63 // Age zramaNAbhAsa muni kaisA hotA hai, yaha kahate haiM-[saMyamatapaHsUtrasaMprayukto'pi] saMyama, tapasyA, siddhAnta, inakara sahita honepara bhI [yadi] jo muni [jinAkhyAtAn ] sarvajJavItarAga kathita [AtmapradhAnAn] saba jJeyoMke jAnanese AtmA hai, mukhya jinameM aise [arthAn] jIvAdika padArthoMkA [na zraddhatte] nahIM zraddhAna karatA, vaha mithyAdRSTi [zramaNaH] uttama muni [na bhavati] nahIM

Page #490
pravacanasAraH 65] 325 AgamajJo'pi saMyato'pi tapaHstho'pi jinoditamanantArthanirbharaM vizva svenAtmanA jJeyavena niSpItavAdAtmapradhAnamazraddadhAnaH zramaNAbhAso bhavati // 64 // atha zrAmaNyena samamananumanyamAnasya vinAzaM darzayati avavadadi sAsaNatthaM samaNaM diTThA padosado jo hi / kiriyAsu NANumaNNadi havadi hi so NaTTacAritto // 65 // apavadati zAsanasthaM zramaNaM dRSTvA pradveSato yo hi / kriyAsu nAnumanyate bhavati hi sa naSTacAritraH // 65 / / zramaNaM zAsanasthamapi pradveSAdapavadataH kriyAsvananumanyamAnasya ca pradveSakaSAyitattvAccAritraM trayAdipaJcaviMzatisamyaktvamalarahitaH san na zraddhatte na rocate na manyate / kAn / atthe padArthAn / kathaMbhUtAn / AdapadhANe nirdoSiparamAtmaprabhRtIn / punarapi kathaMbhUtAn / jiNakkhAde vItarAgasarvajJenAkhyAtAn divyadhvaninA praNItAn gaNadharadevairgranthaviracitAnityarthaH // 64 // atha mArgasthazramaNadUSaNe doSaM darzayati-avavadadi apavadati dUSayatyapavAdaM karoti / sa kaH / jo hi yaH kartA hi sphuTam / kam / samaNaM zramaNaM tapodhanam / kathaMbhUtam / sAsaNatthaM zAsanasthaM nizcayavyavahAramokSamArgastham / kasmAt / padosado nirdoSiparamAtmabhAvanAvilakSaNAt / pradveSAtkaSAyAt / kiM kRtvA pUrvam / diTThA dRSTvA apavadate / na kevalaM apavadate / NANumaNNadi nAnumanyate / kAsu viSayAsu / kiriyAsu yathAyogyaM vandanAdikriyAsu havadi hi so bhavati hi sphuTaM saH / kiMviziSTaH / gaDhacAritto kathaMcidatiprasaMgAnnaSTacAritro bhavatIti / tathAhimArgasthatapodhanaM dRSTvA yadi kathaMcinmAtsaryavazAdoSagrahaNaM karoti tadA cAritrabhraSTo bhavati sphuTaM pazcAdAtmanindAM kRtvA vartate tadA doSo nAsti kAlAntare vA nivartate tathApi doSo nAsti / yadi punastatraivAnubandhaM kRtvA tInakaSAyavazAdatiprasaMgaM karoti tadA cAritrabhraSTo bhavatItyayaM bhAvArthaH / bahuzrutairalpazrutatapodhanAnAM doSo na grAhyastairapi tapodhanaiH kimapi pAThamAtraM gRhItvA teSAM doSo na grAhyaH kiMtu kimapi sArapadaM gRhItvA svayaM bhAvanaiva kartavyA / kasmAditi cet / rAgadveSotpattau satyAM bahuzrutAnAM zrutaphalaM nAsti tapodhanAnAM hosakatA, [iti mataH] aisA yaha zramaNAbhAsamuni siddhAntoMmeM mahApuruSoMne kahA hai| bhAvArthajo siddhAntakA jAnanevAlA bhI hai, saMyamI tapasvI bhI hai, lekina sarvajJapraNIta jIvAdika padArthoMkA zraddhAna nahIM karatA, isIse vaha zramaNAbhAsa kahA jAtA hai / / 64 // Age yathArtha munipada sahita munikI jo kriyA vinayAdi nahIM karatA, vaha cAritrase rahita hai, aisA dikhalAte haiM [yaH] jo muni [zAsanasthaM] bhagavaMtako AjJAmeM pravRtta [zramaNaM] uttama muniko [dRSTA] dekhakara [pradeSataH] dveSa bhAvase [hi] nizcayakara [apavadati] anAdara kara burAI karatA hai, [kriyAsu] aura pUrvokta vinayAdi kiyAoMmeM [na anumanyate] nahIM prasanna hotA, [saH] vaha dveSI avinayI muni [hi] nizcayase [naSTacAritraH] cAritra rahita [bhavati] hai / bhAvArtha-jo koI muni dUsare jinamArgI muniko dekhakara dveSa bhAvase nindA karatA hai, nirAdara karatA hai, vaha kaSAya bhAvoMkI pariNatise naSTacAritrI hotA hai // 65 //

Page #491
326 kundakundaviracitaH [a0 3, gA0 66nazyati // 65 // ___ atha zrAmaNyenAdhikaM hInabhivAcarato vinAzaM darzayati guNadodhigassa viNayaM paDicchago jo vi homi samaNo tti / hojaM guNAdharo jadi so hodi aNaMtasaMsArI // 66 // guNato'dhikasya vinayaM pratyeSako yo'pi bhavAmi zramaNa iti / bhavan guNAdharo yadi sa bhavatyanantasaMsArI // 66 // svayaM jaghanyaguNaH san zramaNo'hamapItyavalepAtpareSAM guNAdhikAnAM vinayaM pratIcchan tapaHphalaM ceti // 65 // atrAha ziSyaH-apavAdavyAkhyAnaprastAve zubhopayogo vyAkhyAtaH punarapi kimartham atra vyAkhyAnaM kRtamiti / parihAramAha-yuktamidaM bhavadIyavacanaM kiMtu tatra sarvatyAgalakSaNAtsargavyAkhyAne kRte sati tatrAsamarthatapodhanaiH kAlApekSayA kimapi jJAnasaMyamazaucopakaraNAdikaM grAhyamityapavAdavyAkhyAnameva mukhyam / atra tu yathA bhedanayena samyagdarzanajJAnacAritratapazcaraNarUpA caturvidhArAdhanA bhavati / saivAbhedanayena samyaktvacAritrarUpega dvidhA bhavati / tatrApyabhedavivakSayA punarekaiva vItarAgacAritrArAdhanA / tadA bhedanayena samyagdarzanasamyagjJAnasamyakcAritrarUpatrividhamokSamArgo bhavati / sa evAbhedanayena zrAmaNyAparamokSamArganAmA punareka eva sa cAbhedarUpo mukhyavRttyA 'eyaggagado samaNo' ityAdi caturdazagAthAbhiH pUrvameva vyAkhyAtaH / ayaM tu bhedarUpo mukhyavRttyA zubhopayogarUpeNedAnI vyAkhyAto nAsti punaruktadoSa iti / evaM samAcAravizeSavivaraNarUpega caturthasthale gAthASTakaM gatam / atha svayaM guNahInaH sannapareSAM guNAdhikAnAM yo'sau vinayaM vAJchati tasya guNavinAzaM darzayati-sa hodi aNaMtasaMsArI sa kathaMcidanantasaMsAre saMbhavati / yaH kiM karoti / paDicchago jo vi pratyeSako yastu abhilASako'pekSaka iti / kam / viNayaM vandanAdivinayam / kasya saMbandhinam / guNadodhigassa bAhyAbhyantaratnatrayaguNAbhyAmadhikasyAnyatapodhanasya / kena kRtvA / homi samaNo tti ahamapi zramaNo bhavAmItyabhimAnena garveNa / yadi kim / hoja guNAdharo jadi nizcayavyavahAraratnatrayaguNAbhyAM hInaH svayaM yadi cedbhavatIti / ayamatrArtha:---yadi cedguNAdhikebhyaH sakAzAdgaNa pUrva vinayavAJchAM karoti pazcAdvivekabalenAtmanindA karoti / tadAnantasaMsArI na bhavati yadi punastatraiva mithyAbhimAnena khyAtipUjAlAbhArtha durAgrahaM karoti tathA bhavati / athavA Age jo yatipanese utkRSTa hai, usako jo apanese hina Acare vaha anaMtasaMsArI hai, yaha dikhalAte haiM-- [yaH] jo muni [ahaM zramaNaH] maiM yatI [bhavAmi] hU~, [iti] aise abhimAnase [guNataH adhikasya] jJAna saMyamAdi guNoMkara utkRSTa mahAmuniyoMse [vinayaM] Adarako pratyeSakaH] cAhatA hai, vaha [yadi] jo [guNAdharaH] guNoMko nahIM dhAraNa karanevAlA [bhavan ] huA saMtA [saH] jhUThe garvakA karanevAlA, vaha [anaMtasaMsArI] anaMta saMsArakA bhogane vAlA [bhavati] hotA hai / bhAvArtha-jo koI mahAmunike pAsase apanA vinaya cAhatA hai, aura kahatA hai, kyA huA jo ye gugose adhika haiM, maiM bhI to yati hU~, aisA ahaMkAra bhI karatA hai, vaha saMsArameM

Page #492
68 ] pravacanasAraH zrAmaNyAvalepavazAt kadAcidanantasaMsAryapi bhavati // 66 // or zrAmaNyenAdhikasya hInaM samamivAcarato vinAzaM darzayatiadhigaguNA sAmaNNe vahaMti guNAdharehiM kiriyAsu / jadi te micchuvajuttA havaMti pabhaTTacAritA // 67 // adhikaguNAH zrAmaNye vartante guNAdharaiH kriyAsu / yadi te mithyopayuktA bhavanti prabhRSTacAritrAH // 67 // svayamadhikaguNA guNAdharaiH paraiH saha kriyAsu vartamAnA mohAdasamyagupayuktatvAccAritrAdbhrazyanti // 67 // athAsatsaMga pratiSedhyatvena darzayati Nicchida suttasthapado samidakasAo tavodhigo cAvi / logigajaNasaMsaggaM Na cayadi jadi saMjado Na havadi // 68 // yadi kAlAntare'pyAtmanindAM karoti tathApi na bhavatIti // 66 // atha svayamadhikaguNAH santo guNAdharaiH saha bandanAdikriyAsu vartante tadA guNavinAzaM darzayati -- vati vartante pravartate jadi yadi cet / ka vartante / kiriyAsu vandanAdikriyAsu / kaiH saha / guNAdharehiM guNAdharairguNarahitaiH / svayaM kathaMbhUtAH santaH / adhigaguNA adhikaguNAH / ka / sAmaNNe zrAmaNye cAritre te micchuvajuttA havaMti kathaMcidi prasaMgAnmithyAtvaprayuktA bhavanti / na kevalaM mithyAtvaprayuktAH pabhaTTacAritA prabhraSTacAritrAzca bhavanti / tathAhi--yadi bahuzrutAnAM pArzve jJAnAdiguNavRddhayarthaM svayaM cAritraguNAdhikA api vandanAdikriyAsu vartate tadA doSo nAsti / yadi punaH kevalaM khyAtipUjAlAbhArthaM vartante tadAtiprasaMgAdoSo bhavati / idamatra tAtparyam - vandanAdikriyAsu vA tattvavicArAdau vA yatra rAgadveSotpattirbhavati tatra sarvatra doSa eva / nanu bhavadIyakalpanIyamAgame nAsti / naivam / AgamaH sarvo'pi rAgadveSaparihArArtham eva paraM kiMtu ye kecanotsargApavAdarUpeNAgamanayavibhAgaM na jAnanti ta eva rAgadveSau kurvanti na cAnya iti // 67 // iti pUrvoktakrameNa 'eyaggagado' ityAdi caturdazagAthAbhiH sthalacatuSTayena zrAmaNyAparanAmA mokSamArgAbhidhAnastRtIyAntarAdhikAraH bhaTakatA hai / isa kAraNa apane se bar3oMkA vinaya karanA yogya hai || 66 // Age Apa yatipanemeM utkRSTa ho, aura jo guNahInakI vinayAdika karatA hai, to usake cAritrakA nAza hojAtA hai, yaha dikhalAte haiM - [ yadi ] jo [ zrAmaNye] yatipanemeM [ adhikaguNAH ] utkRSTa guNavAle mahAmuni haiM, ve [guNAdharaiH ] guNoMkara rahita hIna muniyoMke sAtha [ kriyAsu ] vinayAdi kriyAmeM [ vartante] pravartate haiM, to [te] ve utkRSTa muni [ mithyopayuktAH ] mithyA bhAvoMkara sahita hue [ prabhRSTacAritrAH ] cAritrabhraSTa [ bhavanti ] hojAte haiM / bhAvArtha -- jo apanese hIna guNoMvAlekA vinaya Adara karate haiM, ve ajJAnI hue saMyamakA nAza karate haiM // 67 // Age kusaMgatikA niSedha karate hai - [ nizcitasUtrArthapadaH ] nizcaya karaliye haiM, siddhAnta aura jIvAdi padArtha jisane [ zamitakaSAyaH ] aura jisane kaSAyoko 327

Page #493
kundakundaviracitaH nizcitasUtrArthapadaH zamitakaSAyastapo'dhikazcApi / laukikajanasaMsarga na tyajati yadi saMyato na bhavati // 68 // yataH sakalasyApi vizvavAcakasya salakSmaNaH zabdabrahmaNastadvAcyasya sakalasyApi sallakSmaNo vizvasya ca yugapadanusyUtatadubhayajJeyAkAratayAdhiSThAnabhUtasya sallakSmaNo jJAtRtatvasya nizcayanayAnnizcitasUtrArthapadatvena niruparAgopayogatvAt zamitakaSAyatvena bahuzo'bhyastaniSkampopayogakhAttapo'dhikatvena ca suSThu saMyato'pi saptArciH saMgataM toyamitrAvazyaM bhAvivikAratvAt laukika saMgAdasaMyata eva syAttatastatsaMgaH sarvathA pratiSedhya eva // 68 // atha laukikalakSaNamupalakSayati 328 samAptaH / athAnantaraM dvAtriMzadgAthAparyantaM paJcabhiH sthalaiH zubhopayogAdhikAraH kathyate / tatrAdau laukikasaMsarganiSedhamukhyatvena 'Nicchidasuttatthapado' ityAdipAThakrameNa gAthApaJcakam / tadanantaraM sarAgasaMyamApara - nAmazubhopayogasvarUpakathanapradhAnatvena 'samaNA suvajuttA' ityAdi sUtrASTakam / tatazca pAtrApAtraparIkSApratipAdanarUpeNa 'rAgo pasatthabhUdo' ityAdi gAthASaTkam / tataH paramAcArAdivihitakrameNa punarapi saMkSeparUpeNa samAcAra vyAkhyAnapradhAnatvena 'diTThA pagadaM vatthaM' ityAdi sUtrASTakam / tataH paraM paJcaratnamukhyatvena 'je ajadhAgahidatthA' ityAdi gAthApaJcakam / evaM dvAtriMzadgAthAbhiH sthalapaJcakena caturthAntarAdhikAre samudAyapAtanikA / tadyathA atha laukikasaMsarga pratiSedhayati -- Nicchidasuttatthapado nizcitAni jJAtAni nirNItAnyanekAntasvabhAvanijazuddhAtmAdipadArthapratipAdakAni sUtrArthapadAni yena sa bhavati nizcitasUtrArthapadaH samidakasAo paraviSaye krodhAdiparihAreNa tathAbhyantare paramopazamabhAvapariNatanijazuddhAtmabhAvanAbalena ca zamitakaSAyaH tavodhigo cAvi anazanAdibahiraGgitapobalena tathaivAbhyantare zuddhAtmabhAvanAviSaye pratipannAdvijayanAcca tapo'dhikacApi san svayaM saMyataH kartA logigajaNasaMsaggaM Na cayadi jadi laukikAH svecchAcAriNasteSAM saMsargoM laukikasaMsargastaM na tyajati yadi cet saMjado Na havadi tarhi saMyato na bhavatIti / ayamatrArtha :- svayaM bhAvitAtmApi yadyasaMvRtajanasaMsargaM na tyajati tadAtiparicayAdagnisaMgataM jalamiva vikRtibhAvaM gacchatIti // 68 // athAnukampAlakSaNaM kathyate [ a0 3, gA0 68 zAMta kiyA hai, [ca] aura jo [ tapo'dhikaH api ] tapasyAkara utkRSTa hai, to bhI [ yadi ] jo [ laukikajanasaMsarga ] cAritrabhraSTa ajJAnI muniyoMkI saMgati [ na jahAti ] nahIM chor3atA hai, to [ saMyataH ] saMyamI muni [ na bhavati ] nahIM ho sktaa| bhAvArtha - jo bhagavatpraNIta zabdabrahmakA jAnanevAlA hai, Atmatattvako bhI jAnatA hai, bahuta abhyAsakara niSkaMpa upayogI hai, aura tapakI adhikatAse utkRSTa saMyamI bhI hai, ityAdi aneka guNoMkara yukta hai, to bhI laukika munikI jo saMgati nahIM chor3e, to vaha saMyamI nahIM hosakatA / jaise Agake sambandhase uttama zItala jala avazya garbha vikArako dhAraNa karatA hai, usI taraha munibhI kusaMgati se avazya nAzako prApta hotA hai / isaliye kusaMgati tyAgane yogya hai || 68 // Age laukika munikA lakSaNa kahate haiM - [ nairgranthyaM pravrajitaH ] nirbaMtha munipadako

Page #494
329 70] pravacanasAraH NiggaMtho pavvaido vadi jadi ehigehi kammehiM / so logigo tti bhaNido saMjamatavasaMjudo cAvi // 69 // nirgranthaH pravrajito vartate yadhaihikaiH karmabhiH / sa laukika iti bhaNitaH saMyamatapaHsaMyutazcApi // 69 // pratijJAtaparamanainthyapravrajyavAdudRDhasaMyamatapobhAro'pi mohabahulatayA zlathIkRtazuddhacetanavyavahAro muhurmanuSyavyavahAreNa vyAghUrNamAnakhAdaihikakarmAnivRttau laukika ityucyate // 69 // atha satsaMga vidheyakhena darzayati tamhA samaM guNAdo samaNo samaNaM guNehiM vA ahiyaM / adhivasadu tamhi NicaM icchadi jadi dukkhaparimokkhaM // 70 // tasmAtsamaM guNAt zramaNaH zramaNaM guNairvAdhikam / adhivasatu tatra nityaM icchati yadi duHkhaparimokSam // 70 // tisidaM va bhukkhidaM vA duhidaM dadvaNa jo hi duhidamaNo / paDivajadi taM kivayA tassesA hodi aNukaMpA // *22 // tisidaM va bhukkhidaM vA duhidaM vA daTTaNa jo hi duhidamaNo paDivajadi tRSitaM vA bubhukSitaM vA duHkhitaM vA dRSTvA kamapi prANinaM yo hi sphuTaM duHkhitamanAH san pratipadyate svIkaroti / kaM karmatApannam / taM prANinam / kayA / kivayA kRpayA dayApariNAmena tassesA hodi aNukaMpA tasya puruSasyaiSA pratyakSIbhUtA zubhopayogarUpAnukampA dayA bhavatIti / imAM cAnukampAM jJAnI svasthabhAvanAmavinAzayan saMklezaparihAreNa karoti / ajJAnI punaH saMklezenApi karotItyarthaH // 22 // atha laukikalakSaNaM kathayatiNigaMtho pavvaido vastrAdiparigraharahitatvena nirgrantho'pi dIkSAgrahaNena prabajito'pi vaTTadi jadi vartate yadi cet / kaiH / ehigehi kammehiM aihikaiH karmabhiH bhedAbhedaratnatrayabhAvanAzakaiH khyAtipUjAlAbhanimittaijyotiSamantravAdivaidikAdibhiraihikajIvanopAyakarmabhiH so logigo tti bhaNido sa laukiko vyAvahArika iti bhaNitaH / kiM viziSTo'pi saMjamatavasaMjudo cAvi dravyarUpasaMyamatapobhyAM saMyuktazcApItyarthaH // 69 // athottamasaMsargaH kartavya ityupadizati-tamhA yasmAddhInasaMsargAdguNahAnirbhavati tasmAtkAraNAt adhidhAraNakara dIkSita huA muni [ yadi] jo [ aihikaiH] isa lokasambandhI [karmabhiH] saMsArI-karma jyotiSa, vaidyaka, maMtra yaMtrAdikoMkara [ vartate ] pravarte, to [saH] vaha bhraSTa muni [ saMyamatapaHsaMprayukto'pi] saMyama tapasyAkara sahita huA bhI [laukikaH] laukika [iti] aise nAmase [bhaNitaH] kahA hai| bhAvArtha- yadyapi nigraMtha dIkSAkI pratijJA kI hai, saMyama tapasyAkA bhAra bhI liyA hai, lekina jo mohakI adhikatAse zuddha cetanA vyavahArako zithila karatA hai, 'maiM manuSya hU~ aise abhimAnakara ghUma rahA hai, aura isaloka sambandhI karmoMse rahita nahIM huA aisA bhraSTa muni laukika kahalAtA hai / aisekI saMgati muniko tyAgane yogya hai // 69 // Age acchI saMgati karanI cAhiye, prava. 12

Page #495
330 kundakundaviracitaH [a0 3, gA0 70___ yataH pariNAmasvabhAvakhenAtmanaH saptAci saMgataM toyamivAvazyaM bhAvivikArakhAllaukikasaMgAtsaMyato'pyasaMyata eva syAt / tato duHkhamokSArthinA guNaiH samo'dhiko vA zramaNaH zramaNena nityamevAdhivasanIyaH tathAsya zItApavarakakoNanihitazItatoyavatsamaguNasaMgAdguNarakSA zItataratuhinazarkarAsaMpRktazItatoyavat guNAdhikasaMgAt guNavRddhiH // 70 // ityadhyAsya zubhopayogajanitAM kAMcitpattiM yatiH samyak saMyamasauSThavena paramAM krAmanivRtti kramAt / helAkrAntasamastavastuvisaraprastAraramyodayAM / jJAnAnandamayI dazAmanubhavavekAntataH zAzvatIm / / iti zubhopayogaprajJApanam / atha paJcaratnam / tantrasyAsya zikhaNDimaNDanamiva pradyotayatsarvato dvaitIyIkamathAhato bhagavataH saMkSepataH zAsanam / vasada adhivasatu tiSThatu / sa kaH kartA / samaNo zramaNaH / ka / tamhi tasminnadhikaraNabhUte NicaM nityaM sarvakAlam / tasminkutra / samaNaM zramaNe lakSaNavazAdadhikaraNe karma paThyate / kathaMbhUte zramaNe / samaM same samAne / kasmAt / guNAdo bAhyAbhyantararatnatrayalakSaNaguNAt / punarapi kathaMbhUte / ahiyaM vA svasmAdadhike vA / kaiH / guNehiM mUlottaraguNaiH / yadi kim / icchadi jadi icchati vAJchati yadi cet / kam / dukkhaparimokkhaM svAtmotthasukhavilakSaNAnAM nArakAdiduHkhAnAM mokSaM duHkhaparimokSamiti / atha vistaraH-yathAgnisaMyogAjalasya zItalaguNavinAzo bhavati tathA vyAvahArikajanasaMsargAtsaMyatasya saMyamaguNavinAzo bhavatIti jJAtvA tapodhanaH kartA samaguNaM guNAdhikaM vA tapodhanamAzrayati tadAsya tapodhanatya yathA zItalabhAjanasahitazItalajalasya zItalaguNarakSA bhavati tathA samaguNasaMsargAdguNarakSA bhavati / yathA ca tasyaiva jalasya karpUrazarkarAdizItaladravyanikSepe kRte sati zItalaguNavRddhirbhavati tathA nizcayaaisA dikhalAte haiM-[tasmAt ] isa kAraNase, arthAt Agake sambaMdhase jalakI taraha, muni bhI laukikakI kusaMgatise asaMyamI ho jAtA hai / isase kusaMgatiko tyAgakara [zramaNaH ] uttama muni [ yadi] jo [duHkhaparimokSaM] duHkhase mukta huA (chUTanA) [icchati ] cAhatA hai, to [guNAt samaM] guNoMse apane samAna [vA] athavA [guNaiH adhikaM] guNoMmeM apanese adhikakI [zramaNam ] zramaNako [tatra ] ina donoMkI saMgatimeM [ adhivasatu] nivAsa karanA cAhiye / bhAvArtha-jo mokSAbhilASI muni haiM, usako cAhiye, ki yA to guNoMmeM apane samAna hoM, yA adhika hoM, aise donoMkI saMgati kareM, anyakI na kreN| jaise zItala gharake konemeM zItala jalake rakhanese zItala guNakI rakSA hotI hai, vaha jala ati zItala ho jAtA hai, varapha mizrIkI saMgatise aura bhI adhika zItala ho jAtA hai, usI taraha guNAdhika puruSakI saMgatise guNa bar3hate haiM, isaliye satsaMgati karanA yogya hai / muniko cAhiye, ki pahalI avasthAmeM to pUrva kahI huI zubhopayogase utpanna pravRttiko svIkAra kare, pIche kramase saMyamakI ,

Page #496
71) pravacanasAraH vyAkurvajjagato vilakSaNapathAM saMsAramokSasthiti jiyAtsaMprati paJcaratnamanaghaM sUtrairimaiH paJcabhiH // atha saMsAratattvamudghATayati je ajadhAgahidatthA ede tacca tti NicchidA smye| acaMtaphalasamiddhaM bhamaMti te to paraM kAlaM // 71 // ye ayathAgRhItArthA ete tattvamiti nizcitAH samaye / atyantaphalasamRddhaM bhramanti te ataH paraM kAlam // 71 // ye svayamavivekato'nyathaiva pratipadyArthAnitthameva tatvamiti nizcayamAracayantaH satataM samupacIyamAnamahAmohamalamalImasamAnasatayA nityamajJAnino bhavanti te khalu samaye sthitA apyanAsAditaparamArthazrAmaNyatayA zramaNAbhAsAH santo'nantakarmaphalopabhogamAgbhArabhayaMkaramanavyavahAraratnatrayaguNAdhikasaMsargAdguNavRddhirbhavatIti sUtrArthaH // 70 // itaHparaM paJcamasthale saMkSepeNa saMsArasvarUpasya mokSasvarUpasya ca pratItyartha paJcaratnabhUtagAthApaJcakena vyAkhyAnaM karoti / tdythaa| atha saMsArasvarUpaM prakaTayati-atyantaphalasamRddhaM bhramanti na vidyate'nta ityatyantaM te. paraM kAlaM dravyakSetrakAlabhavabhAvapaJcaprakArasaMsAraparibhramaNarahitazuddhAtmasvarUpabhAvanAcyutAH santaH paribhramanti / kam / paraM kAlam anantakAlam / kathaMbhUtam / nArakAdiduHkharUpAtyantaphalasamRddham / punarapi kathaMbhUtam / ato vartamAnakAlAtparaM utkRSTatAse parama dazAko dhAraNa kare / isaliye he bhavyo ! samasta vastukI prakAzanevAlI kevalajJAnAnandamayI avinAzI avasthAko saba tarahase pAkara apane atIndriya sukhako anubhavo // 70 // isa prakAra yaha zubhopayogakA adhikAra pUrNa huaa| Age paMca ratnoMko pA~ca gAthAoMse kahate haiN| ye paMca ratna isa siddhAntake mukuTa haiM, aura bhagavantake anekAntamatako saMkSepase kahate haiM, aura saMsAra mokSakI sthitiko pragaTa karate haiM, isaliye ye paMca ratna jayavante hoveM / saMsAratattva 1, mokSatatva 2, mokSatatvakA sAdhana 3, mokSatattvasAdhana sarvamanorathasthAna kathana 4, aura ziSyajanoMko zAstra-paThanakA lAbha 5, ye pAMca ratna haiM / Age pA~coMmeM se prathama hI saMsAratattvako kahate haiM-[ye] jo puruSa [samaye] jinamatameM dravyaliMga avasthA dhAraNakara tiSThate bhI haiM, lekina [ayathAgRhItArthAH] anyathA padArthoMkA svarUpa grahaNa karate hue [ete tattvaM] jo padArtha hamane jAnaliye haiM, ye hI vastukA svarUpa haiM, [iti] aisA mithyApanA mAnakara [nizcitAH] nizcaya kara baiThe haiM, [te] aise ve zramagAbhAsa muni [ataH] isa vartamAnakAlase Age [atyantaphalasamRddhaM] anantabhramaNarUpI phalakara pUrNa [paraM kAlaM] anaMtakAlaparyaMta [bhramanti ] bhaTakate haiN| bhAvArtha-ye ajJAnI muni mithyAbuddhise padArthakA zraddhAna nahIM karate haiM, anyakI anya kalpanA karate haiM, aura sadA mahAmoha mallakara cittakI malinatAse avivekI haiM, yadyapi dravyaliMgako dhAraNa kara rahe haiM, to bhI paramArtha munipaneko nahIM prApta hue haiM, jo munike samAna mAlUma par3ate haiM, ve anaMtakAlataka anaMtaparAvartanakara bhayAnaka karma-phalako bhogate hue bhaTakate haiN| isa

Page #497
332 kundakundaviracitaH [a0 3, gA0 71ntakAlamanantabhavAntaparAvarteranavasthitavRttayaH saMsAratattvamevAvabudhyatAm // 71 // atha mokSatattvamudghATayati ajadhAcAravijutto jatthapadaNicchido pasaMtappA / aphale ciraM Na jIvadi iha so saMpuNNasAmaNNo // 72 // ayathAcAraviyukto yathArthapadanizcitaH prshaantaatmaa| aphale ciraM na jIvati iha sa saMpUrNazrAmaNyaH / / 72 // yastrilokacUlikAyamAnanirmalavivekadIpikAlokazAlitayA yathAvasthitapadArthanizcayanivartitautsukyasvarUpamantharasatatopazAntAtmA san svarUpamekamevAbhimukhyena caranayathAcAraviyukto nityaM jJAnI syAt sa khalu saMpUrNazrAmaNyaH sAkSAt zramaNo helAvakINasakalapAktanakarmaphalakhAdaniSpAditanUtanakarmaphalakhAcca punaH prANadhAraNadainyamanAskandan dvitIyabhAvaparAvartAbhAvAt zuddhasvabhAvAvasthitattirmokSatattvamabudhyatAm // 72 // bhAvinamiti / ayamatrArthaH-itthaMbhUtasaMsAraparibhramaNapariNatapuruSA evAbhedena saMsArasvarUpaM jJAtavyamiti / / 71 // atha mokSasvarUpaM prakAzayati-ajadhAcAravijutto nizcayavyavahArapaJcAcArabhAvanApariNatatvAdayathAcAraviyuktaH viparItAcArarahita ityarthaH / jatthapadaNicchido sahajAnandaikasvabhAvanijaparamAtmAdipadArthaparijJAnasahitatvAdyathArthapadanizcitaH pasaMtappA viziSTaparamopazamabhAvapariNatanijAtmadravyabhAvanAsahitatvAtprazAntAtmA jo yaH kartA so saMpuNNasAmaNNo sa saMpUrNazrAmaNyaH san ciraM Na jIvadi ciraM bahutarakAlaM na jIvati na tiSThati aphale zuddhAtmasaMvittisamutpannasukhAmRtarasAsvAdarahitatvenAphale saMsAre / kim / zIghra mokSaM gacchatIti / ayamatra bhAvArthaH-itthaMbhUtamokSatattvapariNata puruSa evAbhedena mokSasvarUpaM jJAtavyamiti liye aise zramaNAbhAsa muniko saMsAratatva jAnanA cAhiye, dUsarA koI saMsAra nahIM hai, jo jIva mithyAbuddhi liye hue haiM, ve hI jIva saMsAra haiM / / 71 // Age mokSatattvako pragaTa karate haiM-[ayathAcAraviyuktaH] jo puruSa mithyA AcaraNase rahita haiM, arthAt yathAvat svarUpAcaraNameM pravartate haiM, [ yathArthapadanizcitaH] jaisA kucha padArthoMkA svarUpa hai, vaisA hI jisane nizcala zraddhAna kara liyA hai, [prazAntAsmA aura jo rAga dveSase rahita hai, aisA [saH] vaha puruSa [saMpUrNazrAmaNyaH] sampUrNa munipadavI sahita huA [iha] isa [aphale] phala rahita saMsArameM [ciraM] bahuta kAlataka [na jIvati] prANoMko nahIM dhAraNa karate haiM, thor3e kAlataka hI rahate haiM / bhAvArtha-trilokakA cUDAmaNiratna samAna nirmala vivekarUpI dIpakake prakAzase jisa mahAmunine yathAvat padArthoMkA nizcaya kiyA hai, aura eka apane hI svarUpako mukhyapanese AcaratA hai, viparIta AcaraNase rahita huA, sadAkAla jJAnI hai, aisA paripUrNa munipadavIkA dhAraka mahAmuni pUrva ba~dhe samasta karma-phaloMkI nirjarA karatA hai, navIna karmabaMdha-phalakA utpanna karanevAlA nahIM hotA, isase phira saMsArika prANoMke dhAraNa karanekI dInatAko nahIM karatA / jisake dUsarI paryAyakA anAva hai, aisA yaha zuddha svarUpameM sthita muni hai, usIko tuma mokSa

Page #498
333 73] pravacanasAraH atha mokSatattvasAdhanatattvamuddhATayati sammaM vididapadatthA cattA uvahiM bahitthamajjhatthaM / visayesu NAvasattA je te zuddha tti NidivA // 73 // samyagviditapadArthAstyaktvopadhi bahisthamadhyastham / viSayeSu nAvasaktA ye te zuddhA iti nirdiSTAH // 73 // anekAntakalitasakalajJAjJeyatattvayathAvasthitasvarUpapANDityazauNDAH santaH samastabahiraGgAntaraGgasaMgasaMgatiparityAgaviviktAntazcakacakAyamAnAnantazakticaitanyabhAsvarAtmatattvasvarUpAH svarUpaguptasuSuptakalpAntastattvattitayA viSayeSu manAgapyAsaktimanAsAdayantaH samastAnubhAvavanto bhagavantaH zuddhA evAsaMsAraghaTitavikaTakarmakavATavighaTanapaTIyasAdhyavasAyena prakaTIkriyamANAvadAnAvamokSatattvasAdhanatattvamavabudhyatAm // 73 // // 72 // atha mokSakAraNamAkhyAti-sammaM vididapadatthA saMzayaviparyayAnadhyavasAyarahitAnantajJAnAdisvabhAvanijaparamAtmapadArthaprabhRtisamastavastuvicAracaturacittacAturyaprakAzamAnasAtizayaparamavivekajyotiSA samyagviditapadArthAH / punarapi kiMrUpAH / visayesu NAvasattA paJcendriyaviSayAdhInarahitatvena nijAtmattatvabhAvanArUpaparamasamAdhisaMjAtaparamAnandaikalakSaNasukhasudhArasAsvAdAnubhavanaphalena viSayeSu manAgapyanAsaktAH / kiM kRtvA / pUrva svasvarUpaparigrahaM svIkAraM kRtvA cattA tyaktvA / kam / upahiM upadhiM parigraham / kiviziSTam / bahitthamajjhatthaM bahisthaM kSetrAdyanekavidhaM madhyasthaM mithyAtvAdicaturdazabhedabhinnam / je evaMguNaviziSTAH ye mahAtmAnaH te muddha tti NidivA te zuddhAtmAnaH zuddhopayoginaH siddhayanti iti nirdiSTAH kathitAH / anena vyAkhyAnena vimuktaM bhavati-itthaMbhUtAH paramayogina evAbhedena mokSamArgA ityavaboddhavyAH // 73 // atha zuddhopayogalakSaNamokSamArga sarvamanorathasthAnatvena pradarzayati-bhaNiyaM bhaNitam / tattva jAno, anya mokSa nahIM / jo paradravyase mukta huA svarUpameM lIna hai, vahI jIva mukta hai // 72 // Age mokSatatvakA sAdhanatattva dikhalAte haiM-[ye] jo jIva[samyag yathArtha [viditapadArthAH] samasta tattvoMko jAnate haiM, tathA [bahisthamadhyasthaM ] bAhya aura aMtaraMga rAgAdi [upadhi] parigrahako [tyaktvA ] chor3akara [viSayeSu] pA~ca indriyoMke sparzAdi viSayoMmeM [na avasaktAH ] lIna nahIM haiM [te] ve, jIva [zuddhAH ] nirmala bhagavanta mokSatatvake sAdhana haiM, [iti] aise [nirdiSTAH] kahe gaye haiN| bhAvArtha-jo anekAntapane sahita sakala jJeya jJAyaka tattvoMke yathArtha jAnanemeM pravINa haiM, samasta bAhya aMtara parigrahako tyAgakara daidIpyamAna hue haiM, anaMta jJAnazaktikara virAjamAna Atmatattva jinake ghaTameM hai, indriyoMke viSayoMmeM kisI samaya bhI Asakta nahIM hote, svarUpameM aise lIna haiM, ki mAnoM sukhase sorahe haiM, isaliye viSayoMse rahita haiM, saMsArameM lage karmarUpa kivAr3oMke ughAr3aneko jinhoMse apanI zakti pragaTa kI hai, aura mahAprabhAva sahita haiM, aise zuddhajIva haiM, ve hI mokSatattvake sAdhaka jAnane cAhiye / / 73 // Age mokSatattvakA sAdhanatattva sarva manovAJchita arthAkA sthAna

Page #499
334 kundakundaviracitaH [a0 3, gA0 74atha mokSatattvasAdhanatattvaM sarvamanorathasthAnavenAbhinandayati suddhassa ya sAmaNNaM bhaNiyaM suddhassa daMsaNaM NANaM / suddhassa ya NivvANaM so ciya siddho Namo tassa // 74 // zuddhasya ca zrAmaNyaM bhaNitaM zuddhasya darzanaM jJAnam / / zuddhasya ca nirvANaM sa eva siddho namastasmai // 74 // yattAvatsamyagdarzanajJAnacAritrayogapadyapravRttaikAgryalakSaNaM sAkSAnmokSamArgabhUtaM zrAmaNyaM tacca zuddhasyaiva / yacca samastabhUtabhavadbhAvivyatirekakarambitAnantavastvanvayAtmakavizvasAmAnyavizeSapratyakSapratibhAsAtmakaM darzanaM jJAnaM ca tat zuddhasyaiva / yacca niHpratighavijRmbhitasahajajJAnAnandamudritadivyakhabhA nirvANaM tat zuddhasyaiva / yazca TaGkotkIrNaparamAnandAvasthAsu sthitAtmasvabhAvopalambhagambhIro bhagavAn siddhaH sa zuddha eva / alaM vAgvistAraNa, sarvamanorathasthAnasya mokSatattvasAdhanatattvasya zuddhasya parasparamaGgAGgibhAvapariNatabhAvyabhAvakabhAvatAtpatyastamitasvakim / sAmaNNaM samyagdarzanajJAnacAritraikAgryazatrumitrAdisamabhAvapariNatirUpaM sAkSAnmokSakAraNaM yacchrAmaNyam / tattAvatkasya / suddhassa ya zuddhasya ca zuddhopayogina eva suddhassa desaNaM NANaM trailokyodaravivaravartitrikAlaviSayasamastavastugatAnantadharmekasamayasAmAnyavizeSaparicchittisamartha darzanajJAnadvayaM tacchuddhasyaiva suddhassa ya NiyANaM avyAbAdhAnantasukhAdiguNAdhArabhUtaM parAdhInarahitatvena svAyattaM yannirvANaM tacchuddhasyaiva so ciya siddho yo laukikamAyAJjanarasadigvijayamantrayantrAdisiddhavilakSaNasvazuddhAtmopalambhalAgaTotkIrNajJAyakaikasvabhAvo jJAnAvaraNAdyaSTavidhakarmarahitatvena samyaktvAdyaSTaguNAntarbhUtAnantaguNasahitasiddho bhagavAn sa caiva zuddhaH, evaM Namo tassa nirdoSinijaparamAtmanyArAdhyarAdhakasaMbandhalakSago bhAvanamaskAro'stu tasyaiva / atraitaduktaM bhavati-asya mokSakAraNabhUtazuddhopayogasya madhye sarveSTamanorathA labhyanta iti matvA hai, yaha dikhalAte haiM-[zuddhasya ] jo parama vItarAgabhAvako prApta huA mokSakA sAdhaka parama yogIzvara hai, usake [zrAmaNyaM] samyagdarzana, jJAna, cAritrakI ekatAkara ekAgratA liye hue sAkSAt mokSamArgarUpa yatipada [ bhaNitaM] kahA hai, [ca] aura [zuddhasya ] usI zuddhopayogI mokSasAdhaka munIzvarake [darzanaM jJAnaM ] atIta, anAgata, vartamAna, ananta paryAya sahita sakala padArthoMko sAmAnya vizeSatAse dekhanA jAnanA bhI kahA hai, [ca tathA [zuddhasya] usI zuddhopayogI mojJamArgI munIzvarake [nirvANaM] nirAvaraNa ananta jJAna, darzana, sukha, vIrya, sahita parama nirmala mokSa-avasthA bhI hai, [sa eva] vahI zuddha mokSa-sAdhana [siddhaH] TaMkotkIrNa parama Ananda avasthAmeM thirarUpa nirAvaraNa dazAko prApta parabrahmarUpa sAkSAt siddha hai, [tasmai ] aise sarvamanorathake ThikAne mokSa-sAdhana zuddhopayogIko [namaH] hamArA bhAvanamaskAra hove / bhAvArtha-bahuta vistArase kahA~taka kahA jAya, yaha jo mokSatattvakA sAdhana zuddhopayogI mahAmuni hai, vaha saba manovAJchita kAryokA sthAna hai, kyoMki isa dazAke honepara saba manoratha pUrNa hote haiM, isase yaha mokSa-mArga hai, isIke anaMta jJAna darzana haiM, isIko

Page #500
75 ] paravibhAgo bhAvanamaskAro'stu // 74 // atha ziSyajanaM zAstraphalena yojayan zAstraM samApayatibujjhadi sAsaNameyaM sAgAraNagAracariyayA jutto / jo so pavayaNasAraM lahuNA kAleNa pappAdi // 75 // budhyate zAsanametat sAkArAnAkAracaryayA yuktaH / yaH sa pravacanasAraM laghunA kAlena prApnoti // 75 // I yo hi nAma suvizuddhajJAnadarzanamAtrasvarUpavyavasthita vRttisamAhitatvAt sAkArAnAkAracaryayA yuktaH san ziSyavargaH svayaM samastazAstrArthavistarasaMkSepAtmakazrutajJAnopayogapUrvakAlubhAvena kevalamAtmAnamanubhavan zAsanametad budhyate sa khalu niravadhitrisamayapravAhAvasthAyitvena sakalArthasArthAtmakasya pravacanasya sArabhUtaM bhUtArthasvasaMvedya divyajJAnAnandasvabhAvamananu bhUtapUrva zeSamanorathaparihAre tatraiva bhAvanA kartavyeti ||74 || atha ziSyajanaM zAstraphalaM darzayan zAstraM samAyapatipappAdi prApnoti so ziSyajanaMH kartA / kam / pavayaNasAraM pravacana sArazabdavAcyaM nijaparamAtmAnam / kena / lahuNA kAle stokakAlena / yaH kiM karoti / bujjhadi yaH ziSyajano budhyate / kim / sAsaNameyaM zAstramidam / kiM nAma / patrayaNasAraM samyagjJAnasya tasyaiva jJeyabhUtaparamAtmAdipadArthAnAM tatsAdhyastha nirvikArasvasaMvedanajJAnasya ca tathaiva tattvArthazradvAnalakSaNasamyagdarzanasya tadviSayabhUtAnekAntAtmaka paramAtmAdidravyANAM tena vyavahArasamyaktvena sAdhyasya nijazuddhAtmarucirUpanizcayasamyaktvasya tathaiva ca vratasamitigupyAdyanuSTAnarUpasya sarAgacAritrasya tenaiva sAdhyasya svazuddhAtmanizcalAnubhUtirUpasya vItarAgacAritrasya ca pratipAdakatvAtpravacanasArAbhidheyam / kathaMbhUtaH saH ziSyajanaH / sAgAraNagAracariyayA jutto sAgAyuktaH / AbhyantararatnatrayAnuSThAnamupAdeyaM kRtvA bahiraGgaratnatrayAnuSThAnaM sAgaracaryA zrAvakacaryA / bahiraGgaratnatrayAdhAreNAbhyantararatnatrayAnuSThAnamanAgAracaryA pramattasaMyatAditapodhanacaryetyarthaH // 75 // iti gAthApaJcakena paJcaratnasaMjJaM paJcamasthalaM vyAkhyAtam / evaM 'Nicchidasuttatthapado' ityAdi dvAtriMzadgAmokSa hai, aura yahI sAkSAt siddha hai / jo saba uttama avasthAyeM haiM, una rUpa yahI mAnanA cAhiye // 74 // Age ziSyajanoMko zAstrakA phala dikhalAkara zAstrakI samApti karate haiM. - [ yaH ] jo puruSa [ sAkArAnAkAracaryayA yuktaH ] zrAvaka aura munikI kriyAse saMyukta huA [ etat zAsanaM ] isa bhagavantapraNIta upadezako [ budhyate ] samajhatA hai, [ saH ] vaha [ laghunA kAlena ] thor3e hI kAlameM [pravacanasAraM] siddhAntake rahasyabhUta paramAtmabhAvako [ prApnoti ] pAtA hai / bhAvArthajo koI ziSyajana nirmala jJAna darzanameM sthira hoke zrAvaka athavA yatibhAva ko prApta huA saMkSepa vistAra - rUpa arthause garbhita zrutajJAnako pahale yathAvat (jaisekA taisA ) jAnakara, AtmAko anubhavatA huA, isa bhagavatpraNIta upadezako samajhatA hai, vaha puruSa sakala padArthoMkA sUcaka isa pravacana siddhAntakA sArabhUta svasaMvedana jJAnagamya saccidAnaMda pUrvameM nahIM anubhava kiyA thA, jisakA aise bhagavanta AtmAko 1 pravacanasAraH 335

Page #501
336 kundakundaviracitaH [a0 3, gA0 75bhagavantamAtmAnamavApnoti // 75 // gAthAsamAptiH // iti tattvadIpikAyAM zrImadamRtacandrasariviracitAyAM pravacanasAravRttau caraNAnusUcikAnAmakastRtIyaH zrutaskandhaH samAptaH // 3 // ____nanu ko'yamAtmA kathaM cAvApya iti cet , abhihitametat punarapyabhidhIyate / AtmA hi tAvacaitanyasAmAnyavyAptAnantadharmAdiSvekaM dravyamanantadharmavyApakAnantanayavyApyekazrutajJAnalakSaNapramANapUrvakasvAnubhavapramIyamANakhAt / tattu dravyanayena paTamAtravaJcinmAtram 1 / paryAyanayena tantumAtravadarzanajJAnAdimAtram 2 / astivanayenAyomayaguNakArmukAntarAlavartisaMhitAvasthalakSyonmukhavizikhavat / svadravyakSetrakAlabhAvairastikhavat 3 / nAstivanayenAnayomayAguNakArmukAntarAlavayaMsaMhitAvasthAlakSyonmukhaprAktanavizikhavat / paradravyakSetrakAlabhAvairnAstivavat 4 / thAbhiH sthalapaJcakena zubhopayogAbhidhAnazcaturthAntarAdhikAraH samAptaH // iti zrIjayasenAcAryakRtAyAM tAtparyavRttau pUrvoktakrameNa 'evaM paNamiya siddhe' ityAdhekaviMzatigAthAbhirutsargAdhikAraH / 'Na hi hiravekkho cAgo' ityAdi triMzadgAthAbhirapavAdAdhikAraH / tataH paraM 'eyaggagado samaNo' ityAdicaturdazagAthAbhiH zrAmaNyAparanAmA mokSamArgAdhikAraH / tato'pyanantaraM 'Nicchidasuttatthapado' ityAdidvAtriMzadgAthAbhiH zubhopayogAdhikArazcetyantarAdhikAracatuSTayena saptanavatigAthAbhizcaraNAnuyogacUlikA nAmA tRtIyo mahAdhikAraH samAptaH // 3 // atrAha ziSyaH / paramAtmadravyaM yadyapi pUrva bahudhA vyAkhyAtam / tathApi saMkSepeNa punarapi kathyatAmiti bhagavAnAha-kevalajJAnAdyanantaguNAnAmAdhArabhUtaM yattadAtmadravyaM bhaNyate / tasya ca nayaiH pramANena ca parIkSA kriyate / tadyathA-etAvat zuddhanizcayena nirupAdhisphaTikavatsamastarAgAdivikalpopAdhirahitam / pAtA hai / / 75 // iti zrIpAMDe hemarAjakRta zrIpravacanasAra siddhAntako bAlAvabodhabhASATIkAmeM cAritra adhikAra pUrNa huA // 3 // jo koI yaha prazna kare, ki yaha AtmA kaisA hai ? aura isakI prApti kisa taraha hotI hai ? to usakA samAdhAna pahale bhI kara Aye haiM, aura phira bhI tAtparyarUpase kahate haiM--yaha AtmA caitanyarUpa ananta dharmAtmaka eka dravya hai, ve ananta dharma ananta nayoMse jAne jAte haiM, ananta nayarUpa zrutajJAna hai| usa zrutajJAnapramANase ananta dharmasvarUpa AtmA jAnA jAtA hai, isa kAraNa nayoMse vastu dikhalAI jAtI hai / vahI AtmA dravyArthikanayakara cinmAtra hai, jaise vastra eka hai, aura paryAyArthikanayakara vahI AtmA jJAna darzanAdirUpase anekasvarUpa hai, jaise vahI vastra sUtake taMtuoMse aneka hai| vahI AtmA astitvanayakara svadravya kSetra, kAla, bhAvoMse astitvarUpa hai, jaise lohekA bANa apane dravyAdi catuSTayakara astitvarUpa hai, usameM lohA to dravya hai, vaha dhanuSa aura DorAke bIcameM rahatA hai, isase vaha bANakA kSetra hai, jo sAdhanekA samaya hai, vaha kAla hai, aura nizAnake sAmane hai, vaha bhAva haiM, isa taraha apane

Page #502
pravacanasAraH 337 astitvanAstivanayenAyomayAnayomaguNakArmukAntarAlavaya'guNakArmukAntarAlavartisaMhitAvasthAsaMhitAvasthalakSyonmukhAlakSyonmukhapAktanavizikhavat kramataH svaparadravyakSetrakAlabhArastitvanAstitvavat 5 / avaktavyanayenAyomayAnayomayaguNakArmukAntarAlavaya'saMhitAvasthalakSyonmukha lakSyonmukhaprAktanavizikhavat yugapatsvaparadravyakSetrakAlabhAvairavaktavyam 6 / astivAvaktavyanayenAyomayaguNakArmakAntarAlavartisaMhitAvasthAsaMhitAvasthalakSyonmukhAyomayAnayomayaguNakArmukAntarAlavartyaguNakArmukAntarAlabatisaMhitAvasthAsaMhitAvasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat svadravyakSetrakAlabhAvairyugapat svaparadravyakSetrakAlabhAvaizvAstitvavadavaktavyam 7 / nAstivAvaktavyanayenAnayomayAguNakArmukAntarAlavaya'saMhitAvasthAlakSyonmukhAyomayAnayomayaguNakArmukAntarAlavayaMguNakArmukAntarAlavartisaMhitAvasthAsaMhitAvasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat paradravyakSetrakAlabhAvairyugapatvaparadravyakSetrakAlabhAvaizca nAstikhavadavaktavyam 8 / astikhanAstikhAvaktatadevAzuddhanizcayanayena sopAdhisphaTikavatsamastarAgAdivikalpopAdhisahitam / zuddhasadbhUtavyavahAranayena zuddhasparzarasagandhavarNAnAmAdhArabhUtapudgalaparamANuvatkevalajJAnAdizuddhaguNAnAmAdhArabhUtam / tadevAzuddhasabhUtavyavahAranayenAzuddhasparzarasagandhavarNAdhArabhUtadvayaNukAdiskandhavanmatijJAnAdivibhAvaguNAnAmAdhArabhUtam / anupacaritAsadbhUtavyavahAranayena dvayaNukAdiskandhasaMzlezabandhasthitapudgalaparamANuvatparamaudArikazarIre vItarAgasarvajJavadvA catuSTayakara lohamaI bANa astitvarUpa hai, usI prakAra svacatuSTayakara AtmA astitvarUpa hai / vahI AtmA nAstitvanayakara para dravya, kSetra, kAla, bhAvase nAstitvarUpa hai, jaise vahI lohamaI bANa paracatuSTayase lohamaI nahIM hai, dhanuSa aura DorAke bIcameM nahIM hai, sAdhanekA samaya anya nahIM hai, aura nizAneke sAmane nahIM hai, aise vahI lohamaI bANa paracatuSTaya nayakara nAstitvarUpa hai, usI prakAra paracatuSTayase AtmA nahIM hai / vahI AtmA astinAstitvanayase svacatuSTaya paracatuSTayake kramase astinAstirUpa hai, jaise vahI bANa svacatuSTaya paracatuSTayako krama-vivakSAse astinAstirUpa hotA hai| vahI AtmA avaktavyanayakara eka hI samaya svacatuSTaya paracatuSTaya avaktavya hai, jaise vahI bANa svaparacatuSTayakara avaktavya sAdhatA hai| vahI AtmA astiavaktavyanayakara svacatuSTayakara aura eka hI bAra svaparacatuSTayakara astiavaktavyarUpa bANake dRSTAntase samajha lenA / nAstiavaktavyanayakara vahI AtmA paradravya, kSetra, kAla bhAvoMkara aura eka hI samaya svaparacatuSTayakara nAstiavaktavyarUpa bANake dRSTAntase jAna lenA / astinAstiavaktavyanayakara vahI AtmA svacatuSTayakara paracatuSTayakara aura eka hI bAra svaparacatuSTayakara bANakI taraha astinAstiavaktavyarUpa siddha hotA haiM / vikalpanayakara vahI AtmA bheda liye hue hai, jaise eka puruSa, kumAra, bAlaka, javAna, vRddha bhedoMse savikalpa hotA hai| avikalpanayakara vahI AtmA abhedarUpa hai, jaise vahI puruSa abhedarUpa hai / nAmanayakara vahI AtmA zabdabrahmase nAma leke kahA jAtA hai / sthApanAnayakara vahI AtmA pudgalakA sahArA lekara sthApita kiyA jAtA hai / jaise mUrtIka padArthakI sthApanA hai / dravyanayakara vahI AtmA atIta anAgata paryAyakara kahAjAtA hai, jaise zreNikarAjA tIrthaMkara prava. 13

Page #503
338 kundakundaviracitaH [a0 3, gA0 75vyanayenAyomayaguNakArmukAntarAlavartisaMhitAvasthalakSyonmukhAnayomayAguNakArmukAntarAlavayaMsaMhitAvasthAlakSyonmukhAyomayAnayomayaguNakArmukAntarAlavaya'guNakArmukAntaralavartisaMhitAvasthAsaMhitAvasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat svadravyakSetrakAlabhAvaiH paradravyakSetrakAlabhAvayugapatsvaparadravyakSetrakAlabhAvaizvAstitvanAstivavadavaktavyam 9 / vikalpanayena zizukumArasthaviraikapuruSavatsavikalpam 10 / avikalpanayenaikapuruSamAtrabadavikalpam 11 / nAmanayena tadAtmavat zabdabrahmAmarzi 12 / sthApanAnayena mUrtivavatsakalapudgalAlambi 13 / dravyanayena mANavakaSThizramaNapArthivavadanAgatAtItaparyAyoddhAsi 14 / bhAvanayena puruSAyitapravRttayoSidvattadAbaparyAyollAsi 15 / sAmAnyanayena hArasragdAmasUtravadvayApi 16 / vizeSanayena tadekamuktAphalavavyApi 17 / nityanayena naTadhuvavadavasthAyi 18 / anityanayena rAmarAvaNavadanavasthAyi 19 / sarvagatanayena visphAritAkSacakSurvatsarvavati 20 / asarvagatanayena mIlitAkSacakSurvadAtmavati 21 / zUnyanayena zUnyAgAravatkevalodbhAsi 22 / azUnyanayena lokAkrAntanauvanmilitodbhAsi 23 / vivikSitaikadehasthitam / upacaritAsadbhUtavyavahAranayena kASThAsanAdyupaviSTadevadattavatsamavazaraNasthitavItarAgasarvajJavadvA vivakSitaikagrAmagRhAdisthitam / ityAdi parasparasApekSAnekanayaiH pramIyamANaM vyavahiyamANaM krameNa mecakasvabhAvavivakSitaikadharmavyApakatvAdekasvabhAvaM bhavati / tadeva jIvadravyaM pramANena pramIyamANaM mecakasvabhAvAnAmanekadharmANAM yugapadvyApakacitrapaTavadanekasvabhAvaM bhavati / evaM nayapramANAbhyAM tattvavicArakAle mahArAja haiM / bhAvanayakara vahI AtmA jisa bhAvarUpa pariNamatA hai, usa bhAvase tanmaya ho jAtA hai, jaise puruSAdhIna strI viparIta saMbhogameM pravartatI huI usa paryAyarUpa hotI hai, usI prakAra AtmA vartamAna paryAyarUpa hotA hai / sAmAnyanayakara apane samasta paryAyoMmeM vyApI hai, jaise hArakA sUta saba motiyoM meM vyApI hai| vizeSanayakara vahI dravya eka paryAyakara kahA jAtA hai, jaise usa hArakA eka motI . saba hAroMmeM avyApI hai / nityanayakara dhrauvyarUpa hai, jaise naTa yadyapi aneka svAMga racatA hai, to bhI naTa eka hai, usI taraha nitya hai| anityanayakara vahI dravya avasthAntarakara anavasthita hai, jaise naTa rAma rAvaNAdike svAMgakara anyakA anya hojAtA hai| sarvagatanayakara sakalapadArthavartI hai, jaise khulI A~kha samasta ghaTa paTAdi padArthoMmeM pravartatI hai / asarvagatanayakara apane meM hI pravRtti karatI hai, jaise baMda kiyA huA netra apanemeM hI maujUda rahatA hai / zUnyanayakara kevala eka hI zobhAyamAna hai, jaise zUnya ghara eka hI hai / azUnyanayakara anekoMse milA huA zobhatA hai, jaise aneka logoM se bharI huI nAva zobhatI hai / jJAna jJeyake abheda kathanarUpa nayakara eka hai, jaise aneka IMdhanarUpa pariNata huI Aga eka hai / jJAnajJeyake bhedakathanarUpanayakara aneka hai, jaise ArasI ( darpaNa) apane aneka ghaTa paTAdi padArthoMke pratibimbase anekarUpa hotI hai / niyatanayakara apane nizcita svabhAvako liye hue hai, jaise jala apane sahaja svabhAvakara zItalatA lie hotA hai / aniyatanayakara anizcita svabhAva hai, jaise pAnI Agake sambandhase uSNa ho jAtA hai| svabhAvanayakara kisIkA banAyA huA nahIM hotA, jaise svabhAvakara kAMTA vinA banAyA huA tIkhA (painA)

Page #504
75 ] pravadhanasAraH 339 jJAnajJeyAdvaitanayena mahadindhanamArapariNatadhUmaketuvadekam 24 / jJAnajJeyadvaitanayena parapratibimbasaMpRktadarpaNavadanekam 25 / niyatinayena niyamitauSNyavahnivaniyatasvabhAvabhAsi 26 / aniyatinayena niyatyaniyamitauSNyapAnIyavadaniyatakhabhAvabhAsi 27 / svabhAvanayenAnizitatIkSNakaNTakavatsaMskAranarthakyakAri 28 / asvabhAvanayenAyaskAranizitatIkSNavizikhavatsaMskArasArthakyakAri 29 / kAlanayena nidAghadivasAnusAripacyamAnasahakAraphalavatsamayAyattasiddhiH 30 / akAlanayena kRtrimoSmapAcyamAnasahakAraphalavatsamayAnAyattasiddhiH 31 / puruSakAranayena puruSakAropalabdhamadhukukkuTIkapuruSakAravAdivadyannasAdhyasiddhiH 32 / daivanayena puruSakAravAdidattamadhukukkuTIgarbhalabdhamANikyadaivavAdivadayatnasAdhyasiddhiH 33 / Izvaranayena dhAtrIhaTAvalehyamAnapAnthabAlakavatpAratantryabhoktR 34 / anIzvaranayena svacchandadAritakuraGgakaNThIravavatsvAtantryabhokta 35 / guNinayenopAdhyAyavinIyamAnakumArakavadguNagrAhi 36 / aguNinayenopAdhyAyavinIyamAnakumArakAdhyakSavat kevalameva sAkSi 37 / kartRnayena raJjakavadrAgAdipariNAmakarta 38 / akartRnayena svakarmapravRttaraJjakAdhyakSavatkevalameva sAkSi 39 / bhoktRnayena hitAhitAnnayo'sau paramAtmadravyaM jAnAti sa nirvikalpasamAdhiprastAve nirvikArasvasaMvedanajJAnenApi jAnAtIti // punarapyAha ziSyaH-jJAtamevAtmadravyaM he bhagavannidAnIM tasya prApyupAyaH kathyatAm / bhagavAnAha--sakalavimalakevalajJAnadarzanasvabhAvanijaparamAtmatattvasamyakzraddhAnajJAnAnuSThAnarUpAbhedaratnatrayAtmakanirvikalpasamAdhisaMhotA hai / asvabhAvanayakara sa~bhAlA huA hotA hai, jaise lohekA bANa banAnese tIkhA hotA hai / kAlanayakara kAlake AdhIna siddhi hotI hai, jaise grISmakAla (garmI ) ke anusAra DAlakA Ama sahajameM paka jAtA hai / akAlanayakara kAlake AdhIna siddhi nahIM hai, jaise ghAsakI garmIse pAlameM Ama paka jAtA hai / puruSAkAranayase yatnase siddhi hotI hai, jaise zahadake utpanna karaneke liye kAThake chedameM eka madhumAkhI rakhate haiM, usa makSikAke zabdase dUsarI zahadakI makkhiyA~ Akara apane Apa madhuchattA banAtI haiM, isa taraha yatnase bhI zahadakI siddhi hotI hai, usI prakAra yatnase bhI dravyakI siddhi hotI hai / devanayakara vinA yatna bhI sAdhyakI siddhi hotI hai, jaise yatna kiyA thA zahadake liye paraMtu daivasaMyogase usa madhuchattemeM mANikaratnakI prApti ho gaI, isa taraha yatna vinA bhI siddhi hotI hai / Izvaranayakara parAdhIna huA bhogatA hai, jaise paMthI bAlaka dhAyake AdhIna huA khAna pAna kriyA karatA hai / anIzvaranayakara svAdhIna bhoktA hai, jaise svecchAcArI siMha mRgoMko vidAraNakara khAna-pAna kriyA karatA hai / guNanayakara guNoMkA grahaNa karanevAlA hai, jaise upAdhyAyakara sikhAyA huA kumAra guNagrAhI hotA hai / aguNanayakara kevala sAkSIbhUta hai, guNagrAhI nahIM hai, jaise adhyApakase sikhalAye hue kumArakA rakSaka puruSa guNagrAhI nahIM hotA / kartAnayakara rAgAdi pariNAmoMkA kartA hai, jaise ra~gareja raMgakA karanevAlA hotA hai / akartAnayakara rAgAdi pariNAmoMkA karanevAlA nahIM hai, sAkSIbhUta hai, jaise ra~gareja jaba aneka raMga karatA hai, taba koI tamAzA dekhanevAlA tamAzA hI dekhatA hai, vaha kartA nahIM hotA / bhoktAnayakara sukha duHkhakA bhoktA

Page #505
340 kundakundaviracitaH [a0 3, gA0 75bhoktavyAdhitavatsukhaduHkhAdibhokta 40 / abhoktRnamena hitAhitAnnabhoktavyAdhitAdhyakSadhanvantaricaravat kevalameva sAkSi 41 / kriyAnayena sthANubhinnamUrdhajAtadRSTilabdhanidhAnAndhavadanuSThAnaprAdhAnyasAdhyasiddhiH 42 / jJAnanayena caNakamuSTikrItacintAmaNigRhakoNavANijavadvivekaprAdhAnyasAdhyasiddhiH 43 / vyavahAranayena bandhakamocakaparamANvantarasaMyujyamAnaparamANuvaddhandhamokSayodvaitAnuvarti 44 / nizcayanayena kevalabadhyamAnamucyamAnabandhamokSocitasnigdharUkSataguNapariNataparamANuvadvandhamokSayoredvaitAnuvarti 45 / azuddhanayena ghaTazarAvaviziSTamRNmAtravatsopAdhisvabhAvam 46 / zuddhanayena kevalamRNmAtravanirupAdhisvabhAvam 47 / taduktamjAtarAgAdyupAdhirahitaparamAndaikalakSaNasukhAmRtarasAsvAdAnubhavamalabhamAnaH san pUrNamAsIdivase jalakallolakSubhitasamudra iva rAgadveSamohakallolairyAvadasvastharUpeNa kSobhaM gacchatyayaM jIvastAvatkAlaM nijazuddhAtmAnaM na hai| jaise hita, ahita pathyako letA huA rogI sukha duHkhako bhogatA hai / abhoktAnayakara bhoktA nahIM hai, kevala sAkSIbhUta hai, jaise hita, ahita pathyako bhoganevAle rogIkA tamAzA dekhanevAlA dhanvantarI vaidyakA naukara sAkSIbhUta hai / kriyAnayakara kriyAkI pradhAnatAse siddhi hotI, jaise kisI aMdhene mahAkaSTase kisI pASANake khaMbheko pAkara apanA mAthA phor3A, vahA~para usa aMdheke mastakameM jo lohU (rakta)kA vikAra thA, vaha dUra ho gayA, isa kAraNase usakI A~kheM khula gaIM, aura usa jagaha usane khajAnA pAyA, isa prakAra kriyA-kaSTakara bhI vastukI prApti hotI hai / jJAnanayakara vivekakI hI pradhAnatAse vastukI siddhi hotI hai, jaise kisI ratnake parIkSaka puruSane kisI ajJAnI dIna puruSake hAthameM ciMtAmaNiratna dekhA, taba usa dInapuruSako bulAkara apane gharake konemeM se eka muTThI caneke annakI dekara usake badale ciMtAmaNiratna le liyA, usI prakAra kriyA-kaSTake vinA hI vastukI siddhi hotI hai| vyavahAranayakara yaha AtmA baMdha mokSAvasthAkI dvividhAmeM pravartatA hai, jaise eka paramANu dUsare paramANuse baMdhatA hai, aura khulatA hai, usI prakAra yaha AtmA baMdha mokSa avasthAko pudgalake sAtha dhAraNa karatA hai / nizcayanayakara paradravyase baMdha mokSAvasthAkI dvividhAko nahIM dhAraNa karatA, kevala apane hI pariNAmase baMdha mokSa avasthAko dharatA hai, jaise akelA paramANu baMdha mokSa avasthAke yogya apane snigdha rUkSa guNa pariNAmako dharatA huA baMdha mokSa avasthAko dhAraNa karatA hai / azuddhanayakara yaha AtmA upAdhijanya svabhAvako liye hue hai, jaise eka miTTI ghar3A, saravA, Adi aneka bheda liye hue hotI hai / zuddhanayakara upAdhi rahita abheda svabhAvarUpa hai, jaise bhedabhAva rahita kevala mRttikA hotI hai / ityAdi ananta nayoMse vastukI siddhi hotI hai| vastu aneka taraha vacana-vilAsase dikhalAI jAtI hai, jitane vacana haiM, utane hI naya haiM, jitane naya haiM, utane hI mithyAvAda haiM / jo eka nayako sarvathA mAneM, to mithyAvAda hotA hai, aura jo kathaMcit mAnA jAya, to yathArtha anekatArUpa sarva vacana hotA hai, isaliye ekAntapanekA niSedha hai| eka hI bAra vastuko aneka nayakara siddha karate haiM / yaha AtmA naya aura pramANase jAnA jAtA hai, jaise eka samudra jaba judI judI nadiyoMke jalase siddha kiyA jAve, taba gaMgA yamunA Adike sapheda nIlAdi jaloMke

Page #506
pravacanasAraH jAvadiyA vayaNavahA tAvadiyA ceva hoti nnyvaadaa| jAvadiyA NayavAdA tAvadiyA ceva hoti parasamayA // parasamayANaM vayaNaM micchaM khalu hodi savvahA vayaNA / jaiNANaM puNa vayaNaM samma khu kahaMci vayaNAdo // __ evamanayA dizA. pratyekamanantadharmavyApakAnantanayairnirUpyamANamudanvadvadantarAlamiladdhavalanIlagAGgayAmunodakabhAravadanantadharmANAM parasparamatadbhAvamAtreNa zakyavivecanabAdamecakasvabhAvaikadharmavyApakaikadharmikhAdyathoditaikAntAtmAtmadravyam / yugapadanantadharmavyApakAnantanayavyApyekazrutajJAnalakSaNapramANena nirUpyamANaM tu samastataraGgiNIpayaHpUrasamavAyAtmakaikamakarAkaravadanantadhamaNiM vastuvenAzakyavivecanakhAnmecakasvabhAvAnantadharmavyApyekarmisAt yathoditAnekAntAtmAtmadravyaM syAtkArazrIvAsavazyaiyaughaiH pazyantItthaM cet pramANena cApi / pazyantyeva prasphuTAnantadharma svAtmadravyaM shuddhcinmaatrmntH|| prApnoti iti / sa eva vItarAgasarvajJapraNItopadezavat ekendriyavikalendriyapaJcendriyasaMjJiparyAptamanuSyadezakularUpendriyapaTutvaniAdhyAyuSyavarabuddhisaddharmazravaNagrahaNadhAraNazraddhAnasaMyamaviSayasukhanivartanakrodhAdikaSAyavyAvabhedase eka eka svabhAvako dhAratA hai, usI prakAra yaha AtmA nayoMkI apekSA eka eka svarUpako dhAraNa karatA hai / aura jaise vahI samudra aneka nadiyoMke jaloMse eka hI hai, bheda nahIM, anekAntarUpa eka vastu hai, usI prakAra yaha AtmA pramANakI vivakSAse anaMta svabhAvamaya eka dravya hai / isa prakAra eka aneka svarUpa naya pramAgase siddhi hotI hai, nayoMse ekasvarUpa dikhalAyA jAtA hai, pramAgase aneka svarUpa dikhalAye jAte haiM / isa prakAra syAtpadakI zobhAse garbhitanayoMke svarUpase aura anekAntarUpa pramANase anaMta dharma saMyukta zuddhacinmAtra vastukA jo puruSa nizcaya zraddhAna karate haiM, ve sAkSAt AtmasvarUpake anubhavI hote haiM / isa prakAra isa AtmadravyakA svarUpa kahA / Age usa AtmAkI prAptikA upAya dikhalAte haiM yaha AtmA anAdikAlase lekara pudgalIkakarmake nimittase moharUpI madirA (zarAva )ke pInese madonmatta huA ghUmatA hai, aura samudrakI taraha apanemeM vikalpa-taraMgoMse mahAkSobhita hai| kramase pravRtta hue ananta indriya-jJAnake bhedoMse sadAkAla palaTatA rahatA hai, ekarUpa nahIM, ajJAnabhAvakara parasvarUpa bAhyapadArthoMmeM Atmabuddhise maitrIbhAva karatA hai, AtmavivekakI zithilatAse sarvathA bahirmukha huA hai, bArambAra pudgalIkakarmake upajAnevAle rAga dveSa bhAvoMkI dvaitatAmeM pravarta rahA hai| aise AtmAko zuddha cidAnanda paramAtmAkI prApti kahA~se ho sakatI hai ? yadi yahI AtmA akhaMDa jJAnake abhyAsase anAdi pudgalIkakarmase utpanna huA jo mithyAmoha usako apanA ghAtaka jAnakara bhedAbhijJAna dvArA apanese judA

Page #507
342 kundakundaniracitaH [a0 3, gA0 75___ ityabhihitamAtmadravyamidAnImetadavAptikAro'bhidhIyate-asya tAvadAtmano nityamevAnAdipaudgalikakarmanimittamohabhAvanAnubhAvapUNitAtmavRttitayA toyAkarasyevAtmanyeva kSubhyataH kramapravRttAbhiranantAbhijJaptivyaktibhiH parivartamAnasya jJaptivyaktinimittatayA jJeyabhUtAsu bahirarthavyaktiSu pravRttamaitrIkasya zithilatAtmavivekatayAtyantabahirmukhasya punaH paugalikakarmanirmApakarAgadveSadvaitamanuvartamAnasya dUrata evaatmaavaaptiH| atha yadA khayameva pracaNDakarmakANDoccaNDIkRtAkhaNDajJAnakANDakhenAnAdipaugalikakarmanirmitasya [ mohasya] badhyaghAtakavibhAgajJAnapUrvakavibhAgakaraNAt kevalAtmabhAvAnubhAvanizcalIkRtavRttitayA toyAkara ivAtmanyevAtiniHprakampastiSThan yugapadeva vyApyAnantA jJaptivyaktIravakAzAbhAvAnna jAtu vivartate, tadAsya jJaptivyaktinimittatayA jJeyabhUtAsu bahirarthavyaktiSu na nAma maitrI pravartate / tataH supratiSThitAtmavivekatayAtyantamantarmukhIbhUtaH paugalikakarmanirmApakarAgadveSadvaitAnuvRttidarIbhUto dUrata evAnanubhUtapUrvamapUrvajJAnAnandasvabhAvaM bhagavantamAtmAnamavApnoti / avApnokheva jJAnAnandAtmAnaM jagadapi paramAtmAnamiti / / bhavati cAtra zlokaHrtanAdiparaMparAdurlabhAnyapi kathaMcitkAkatAlIyanyAyenAvApya sakalavimalakevalajJAnadarzanasvabhAvanijaparamAtmatattvasamyazraddhAnajJAnAnucaraNarUpAbhedaratnatrayAtmakanirvikalpasamAdhisaMjAtarAgadhupAdhirahitaparamAnandaikalakSaNasukhAmRtarasAsvAdAnubhavalAbhe satyamAvAsyAdivase jalakallolakSobharahitasamudra iva rAgadveSamohakallolakSobhakarake kevala AtmasvarUpakI bhAvanAse nizcala (thira) hove, to apane svarUpameM nistaraMga samudrakI taraha niSkaMpa huA tiSThatA hai / eka hI bAra vyApta hue jo anantajJAnako zaktike bheda unakara yaha palaTatA nahIM hai| apanI jJAna zaktiyoMkara bAhya pararUpa jJeya padArthoMmeM maitrIbhAva nahIM karatA hai / nizcala AtmajJAnakI vivekatAse atyanta svarUpake sanmukha huA hai / pudgalakarmabaMdhake kAraNa rAga dveSakI dvividhAse dUra rahatA hai| aisA jo paramAtmAkA ArAdhaka puruSa hai, vahI pUrvameM nahIM anubhava kiye hue aura jJAnAnanda svabhAva aise parabrahmako pAtA hai / Apa hI sAdhaka hai, Apa hI sAdhya hai, avasthAke bhedase sAdhya-sAdhaka bheda haiN| yaha sampUrNa jagat bhI jJAnAnandasvarUpa paramAtmabhAvako prApta hove, aura AnaMdarUpa amRta-jalake pravAhakara pUrNa bahatI huI isa kevalajJAnarUpI nadImeM jo Atmatattva magna horahA hai, jo samasta hI lokAlokake dekhaneko samartha hai, jJAnakara pradhAna haiM, jo tattva amUlya uttama mahAratnakI taraha atizobhAyamAna hai usa Atmatattvako syAdvAdarUpI jinezvarake matako svIkAra karake he jagatke bhavyajIvo ! tuma aMgIkAra karo, jisase ki paramAnaMdasukhako prApta hovo / isa prakAra kuMdakuMdAcAryakRta pravacanasArameM yaha caraNAnuyoga pUrNa huA / yaha anAdinidhana zabdabrahma apane artharasakara garbhita hai, kisI puruSase isakA artha kiyA huA nahIM ho sakatA, Apa hI arthazaktikara pravartatA hai / isaliye aisA koI nahIM samajhalenA ki pravacanasArakA artha maiMne kiyA hai, vaha to svataHsiddha hI hai|he bhavyo! nirmala jJAna-kalAke prakAzase anekAnta-vidyAko nizcayase dhAraNa karake eka paramAtmatattvako pAkara paramaAnaMdarUpa hovo /

Page #508
75 ] pravacanasAraH AnandAmRtapUranirbharavahatkaivalyakallolinI nirmagnaM jagadIkSaNakSama mahAsaMvedanazrImukham / syAtkArAGkajinezazAsanavazAdAsAdayantUllasat svaM tavaM vRjAtyaratnakiraNamaspaSTamiSTaM janAH || vyAkhyeyaM kila vizvamAtmasahitaM vyAkhyAtu gumphe girAM vyAkhyAtAmRtacandrasUririti mA mohAjjano valgatu ! arrar vizuddhabodhikalayA syAdvAdavidyAbalAt labdhvaikaM sakalAtmazAzvatamidaM svaM tattvamavyAkulaH // iti gaditamanIcaistattvamuccAvacaM yacciti tadapi kilAbhUtkalpamagnau hutasya / anubhavatu taduccaizciccidevAdya yasmAdaparamiha na kiMcittattvamekaM paraM cit // samApteyaM tattvadIpikA TIkA / rahita prastAve yathA nijazuddhAtmatatve sthiro bhavati tathA tadaiva nijazuddhAtmasvarUpaM prApnoti || iti zrIjayasenAcAryakRtAyAM tAtparyavRttau evaM pUrvoktakrameNa 'esa surAsura' ityAdyekottarazatagAthAparyantaM samyagjJAnAdhikAraH, tadanantaraM 'tamhA tassa NamAI' ityAdi trayodazottarazatagAthAparyantaM jJeyAdhikArAparanAmasamyaktvAdhikAraH, tadanantaraM 'tavasiddhe jayasiddhe' ityAdi saptanavatigAthAparyantaM cAritrAdhikArazceti mahAdhikAratrayeNaikAdazAdhikatrizatagAthAbhiH pravacanasAraprAbhRtaM samAptam / samApteyaM tAtparyavRttiH pravacanasArasya / 343 jo mahAbuddhivanta hue haiM, ve bhI tattvake kathana - samudrake parAgAmI nahIM hue, aura jo thor3A bahuta tatvakA katha maiMne kiyA hai, vaha saba tattvakI anantatAmeM isa taraha samA gayA hai, mAno kucha kahA hI nahIM, jaise AgameM homa karaneko vastu kitanI hI DAlo kucha nahIM rahatI, usI prakAra tattvameM saba kathana samA jAtA hai / isa kAraNa paramAtmatattva vacanase nahIM kahA jA sakatA, kevala anubhavagamya hai, isase bhavyo ! cinmAtra vastuko anubhavo, kyoMki isa lokameM dUsarI uttama vastu koI nahIM hai / isa liye zrI amRtacaMdrAcArya kahate haiM, ki cidAnanda paramAtmatattvakA hamezA ghaTame ( aMtaraMga meM ) prakAza karo | iti bAlabodhinI bhASATIkA /

Page #509

Page #510
pravacanasAraH prazastiH / nAthAnvayaM namaskRtya bhavyasAraGgavArmucam / saMgrathnAmi prazasti hi nAnAzabdavirAjitAm // 1 // muktizrIryasya kAntA prasabhamakhilaM troTitaM karmabandhaM yena dhyAnena pluSTaM nikhilabhavataruM pAtu vo neminAthaH / jJAnAkSirjJAnamUrtiH sakalamunijanaiH sevyamAno yatIndro bhavyAnAM yo hi cintyaH sakalaguNanidhirdevanAtho jitAriH // 2 // vikramAdityarAjye'smiMzcaturdazapare zate / navaSaSTyA yute kiM nu gopAdrau devapattane // 3 // anekabhUbhupadapadmalagnastasminnivAsI nanu pArarUpaH zRGgArahAro bhuvi kAminInAM bhUbhuk prasiddhaH zrIvIramendraH // 4 // madanArigRhaM tatra madavidhvaMsanakSamam / vaiDUryaghaTitaM manye kiM devaizcAtra nirmitam // 5 // nanu zakrasyAdezena dhana denAtra nirmitam / kaMsatAlaizca ghaNTAdyairvRte yatsvargibhiH saha // 6 // kAminyo yatra gAyanti nRtyanti hi svabhAvataH / paThanti viduSaH pAThaM niravadyaM kRte mudaH // 7 // zrIkASThasaMghe jagati prasiddhe mahadguNaughai trayamAthurAnvaye / sadA sadAcAravicArakSe gaNe suramye varapuSkarAkhye // 8 // munIzvaro'bhUnnayasenadevaH kRzASTakarmA yazasAM nivAsaH / paTTe tadIye munirazvasena AsItsadA brahmaNi dattacetAH // 9 // paTTe tadIye zubhakarmaniSTho'pyanantakIrtirguNaratnavArdhiH / munIzvaro'bhUjinazAsanendustatpaTTadhArI bhuvi kSemakIrtiH // 0 // paTTe tadIye nanu hemakIrtistapaHprabhAnirjitabhAnubhAnuH / ratnatrayAlaMkRta dharmamUrtiryatIzvaro'bhUjjagati prasiddhaH // 11 // yatipapAdakuzezayaSaTpadaH paramadharmadharaH kimu bhUdharaH / na hi jaDaH kiM nagaH khalu candramA na hi vidhuH sa kalaGkavivarjitaH // 12 // pArAvAro hi loke yo janAnimiSasevitaH / devakIrtimuniH sAkSAtparaM kSAravivarjitaH // 13 // vyAkhyAyeva guruH sAkSAtpazudharmavinirgataH / padma kortimunirbhAti paraM rAgavivarjitaH // 14 // digambaro'bhUdbhuvi meruparvataH suvarNavarNaiH kimu so'pyajaGgamaH / saritpattiH kiM jalakSAravarjito nakSatrarAjaH sa kalaGkanirgataH // 15 // pratApayandro hi munipradhAnaH svavyAkhyayA raJjitasarvalokaH / niyantritAtmIyamanovihaGgo vivAdibhUbhRtkulizo nitAntam // 16 // guNaratnairakUpAro bhavabhramaNazaGkitaH / hemacandro yatiH sAkSAtparaM grAhavivarjitaH // 17 // glAvaH sAmyaM ratnasAnoH sthiratvaM bhAnoH sUryaH sUryakArozca rUpam / gambhIratvaM payodheH prasabhamakhilaM tyAgamevaM balezca 'saMgRhItvA vidhAtrA kimuta nijabalAsthApito'yaM dharmacandro' lakSmINo jJAnadakSo vibudhamunijanA 345 TIkAkArasya prazastiH / ajJAnatamasA lipto mArgoM ratnatrayAtmakaH / tatprakAzasamarthAya namo'stu kumudendave // // sUrIzrIvIrasenAkhyo mUlasaMghespi sattapAH / nairgranthyapadavIM meje jAtarUpadharo'pi yaH // 2 // tataH zrIsomaseno'bhUdgaNI guNagaNAzrayaH / tadvineyo'sti yastasmai jayasenatapobhUte // 3 // zIghraM babhUva mAla ? sAdhuH sadA dharmarato vadAnyaH / sUnustataH sAdhumahIpatiryastasmAdayaM cArubhaTastanUjaH // 4 // yaH saMtataM sarvavidaH saparyAmAryakramArAdhanayA karoti / sa zreyase prAbhRtanAmagranthapuSTAtpiturbhaktivilopabhIruH // 5 // zrImatribhuvanacandra nijamatavArAzitAyanA candram / praNamAmi kAmanA prabalamahAparvataikazatadhAram // // jagatsamasta saMsArijIvakAraNabandhave / sidhave prava. 44

Page #511
346 kundakundAcAryaviracitaH prazasti / nandakArI svabhAvAt // 18 // padmakIrtimuneH ziSyo guNaratnamahonidhiH / brahmacArI harIrAjaH zIlavatavibhUSitaH // 19 // iti prazastiH / guNaratnAnAM namastribhuvanendave // 7 // tribhuvanacandraM candraM naumi mahAsaMyamottamaM zirasA / yasyodayena jagatAM svAntatamorAzikRntanaM kurute // 8 // iti prazastiH / bhASAkArakI prazasti / dohA - mUlagraMthakaratA bhae, kuMdakuMda matimAna / amRtacaMdra TIkA karI, devabhASa paravAna // 1 // jaise karatA mUlakau, taisau TIkAkAra / tAtaiM atisuMdara sarasa, baratai pravacanasAra // 2 // sakalatattva para kAsinI, tattvadIpikA nAma / TIkA sarasuti de vikI, yaha TIkA abhirAma // 3 // caupAI - bAlabodha yaha konI jaise / so tuma sunahu kahUM maiM taise // nagara Agare maiM hitakArI / ka~varapAla gyAtA avikArI // 4 // tina vicAra jiyamaiM iha kInI / jo bhASA iha hoi navInI // alpabuddhi bhI aratha bakhAne / agama agocara pada pahicAnai // 5 // yaha vicAra manamaiM tina rAkhI / pAMDe hemarAjalauM bhAkhI // AgeM rAjamallaneM kInI / samayasArabhASA rasalInI // 6 // aba jo pravacanakI hai bhAkhA / tau jinadharma vadhai bahu-sAkhA // tA kara, vilaMba na kIjai / paramabhAvanA aMgaphala lIjai // 7 // dohA - avanIpati baMdahiM caraNa, suyaNa-kamala vihasaMta / sAhajihAMdinakara-udai, arigaNa-timira nasaMta // 8 // soraThA - nija subodha anusAra, aisaiM hita upadezasauM / racI bhASa avikAra, jayavaMtI pragaTahu sadA // 9 // hemarAja hiya Ani, bhavikajIvake hita bhaNI / jinavara ANa pramAni, bhASA pravacanakI karI // 10 // dohA - satraha se nava uttara, mAgha mAsa sita pAkha / paMcami AditavArako, pUrana kInI bhAkha SaTsahasra- sata-tIna hai, saMkhyA graMthapramAna | 11 // viduSa vivekavicArikari, suNijyo puruSa pradhAna // 12 // isa prakAra prazasti pUrNa huI / samApto'yaM granthaH

Page #512
ki kuMdakuMda-viraio pavayaNasAro 1) esa surAsuramaNusiMdavaMdidaM dhodaghAikammamalaM / paNamAmi vaDDamANaM titthaM dhammassa kattAraM // 1 // 2) sese puNa titthayare sasavasiddhe visuddhasambhAve / samaNe ya NANadasaNacarittatavavIriyAyAre / / 2 / / 3) te te savve samagaM samagaM pattegameva pattegaM / vaMdAmi ya vaTTate arahaMte mANuse khette // 3 // 4) kiccA arahaMtANaM siddhANaM taha Namo gaNaharANaM / ____ ajjhAvayavaggANaM sAhUNaM ceva savvesi // 4 // 5) tesiM visuddhadaMsaNaNANapahANAsamaM samAsejja / uvasaMpayAmi sammaM jatto NibANasaMpattI // 5 // [ paNagaM] 6) saMpajjadi NivvANaM devAsuramaNuyarAyavihave hiN| ___ jIvassa carittAdo daMsaNaNANappahANAdo // 6 // 7) cArittaM khalu dhammo dhammo jo so samo tti nnihitto| __mohakkhohavihINo pariNAmo appaNo hu samo // 7 // 8) pariNamadi jeNa davvaM takAlaM tammaya tti paNNattaM / tamhA dhammapariNado AdA dhammo muNedavyo // 8 // 9) jIvo pariNamadi jadA suheNa asuheNa vA suho asuho / suddheNa tadA suddho havadi hi pariNAmasabbhAvo / / 9 // 1) K vaMdiyaM, P ghAdi. 3) K patteyameva patteyaM. 4) A tadha, A cedi for ceva. 5) K visuddhaNANaM daMSaNapahANAsamaM, sAmAsijja, K jutto for jatto. 6) c saMpajai, K maNuva, A ppahANau P padhANado. 7) A samutti, ACP vihUNo, AP appaNo'dha samo. 8) CK takAle (degLe), [tammayaM ti ?], A muNeyancau.

Page #513
348 kuMdakuMda-viraio [1. 10 : 1-1010) Natthi viNA pariNAma atyo atthaM viNeha prinnaamo| davvaguNapajjayattho attho asthittaNincatto // 10 // 11) dhammeNa pariNadappA appA jadi muddhsNpyogjudo| pAvadi NivyANasuhaM suhovajutto va saggasuhaM // 11 // 12) amuhodayeNa AdA kuNaro tiriyo bhavIya nneriyo| dukkhasahassehi sadA abhidhudo bhamadi accaMtaM // 12 // 13) aisayamAdasamutthaM visayAtIdaM aNovamamaNataM / __anvucchiNNaM ca muhaM suddhavaogappasiddhANaM / / 13 / / 14) suvididapayatthasutto saMjamatavasaMjudo vigadarAgo / samaNo samasuhadukkho bhaNido suddhovaogo tti // 14 // 15) uvogavisuddho jo vigdaavrnnNtraaymohro| bhUdo sayamevAdA jAdi paraM NeyabhUdANaM // 15 / / 16) taha so laddhasahAvo savvaNhU sabalogapadimahido / bhUdo sayamevAdA havadi sayaMbhu ti NihiTTho // 16 // 17) bhaMgavihINo ya bhavo saMbhavaparivajjido viNAso hi / vijadi tasseva puNo ThidisaMbhavaNAsasamavAyo // 17 // 18) uppAdo ya viNAso vijadi savvassa aTThajAdassa / pajjAeNa du keNavi aTTho khalu hodi sabbhUdo // 18 // 18*1) taM sabadravariSTuM iTa amraasurpphaannehi| je sadahati jIvA tesiM dukkhANi khIyaMti // 18*1 // 19) pakkhINaghAdikammo aNaMtavaravIrio adhiktejo| jAdo aNidio so NANaM sokkhaM ca pariNamadi // 19 // 20) sokkhaM vA puNa dukkhaM kevalaNANissa gasthi dehagadaM / jamhA adidiyattaM jAdaM tamhA du taM NeyaM // 20 // ___11) K pAvai, K ya for va. 12) K sayA, AP abhidudo, c abhidudo, K bhamai. 13) AP adisaya. 14 AP padattha. 15) c mAharavo. 16) P tadha, K sahAo, sabbaloyapaDimahido. havai. '17) AP "bihUNo, ra tti for hi, AP dvidi, ra samavAo 18) A attha for aTTha, c pajAyeNa, K saMbhUdo. 18*1) K te, P padhANehi, c je for ye 19) CK ghAi 8 vIriyo, CK ahiya, AP adidio c aiMdiyo. 20) c . dehagayaM. 5 aiMdiyattaM.

Page #514
-1. 32 : 1-32] pavayaNasAro 21) pariNamado khalu NANaM paJcakkhA svvdcpjjaayaa| so va te vijANadi uggahapunyAhiM kiriyAhiM // 21 // 22) Natthi parokkhaM kiMci vi samaMta savvakvaguNasamiddhassa / __akkhAtIdassa sadA sayameva hi NANajAdassa / / 22 // 23) AdA NANapamANaM NANaM NeyappamANamuddiSTuM / NeyaM loyAloyaM tamhA NANaM tu savvagayaM / / 23 // 24) NANappamANamAdA Na havadi jasseha tassa so aadaa| hINo vA ahio vA NANAdo havadi dhuvameva // 24 // 25) hINo jadi so AdA taNNANamacedaNaM Na jANAdi / __ahio vA NANAdo NANeNa viNA kahaM NAdi // 25 // jugalaM / 26) savvagado jiNavasaho savve vi ya taggayA jagadi aTThA / NANamayAdo ya jiNo visayAdo tassa te bhaNiyA // 26 // 27) NANaM appa tti madaM vaTTadi NANaM viNA Na appANaM / tamhA NANaM appA appA gANaM va aNNaM vA // 27 // 28) NANI NANasahAvo aTThA NeyappagA hi NANissa / rUvANi va cakkhUNaM NevaNNoNNesu vaTuMti // 28 // 29) Na paviTTho NAviTTho NANI Neyesu rUvamiva cakkhU / jANadi passadi NiyadaM akkhAtIdo jagamasesaM // 29 // 30) rayaNamiha iMdaNIlaM duddhajjhasiyaM jahA sabhAsAe / abhibhUya taM pi duddhaM vaTTadi taha NANamatthesu // 30 // 31) jadi te Na saMti aTThA NANe gANaM Na hodi savvagayaM / savagayaM vA jANaM kahaM Na NANaTThiyA aTThA // 31 // 32) gehadi Neva Na muMcadi Na paraM pariNamadi kevalI bhagavaM / pecchadi samaMtado so jANadi savvaM giravasesaM // 32 // ___21) K oggaha. 22) P vi sammatta, K sayA. 23) c khu for tu. 24) CK havai, A adhigo, CK hodi for hayadi 25) c jai, K ta NANa", A adhigo. 26) CK gao, A bhaNidA. 27) K mayaM vadRi. KNANaM ca 28) K sahAo, AP asthA. 29) AP esu, AP akkhAdIdo 30) AP radaNamiha, AP dudujjhusiyaM, K dubujasiya [ duddhajjhusiyaM] K vaTTai, CP mahesu. 31) CK jai, CK hoi, atthA for adA 32) c geNDA va muMcai Na paraM pariNamai ...pecchai...jANai, P giNhadi, CKP bhayavaM.

Page #515
350 kuMdakuMda-viraio [I. 33 : 1-3333) jo hi sudeNa vijANadi appANaM jANagaM sahAveNa / taM suyakevalimisiNo bhaNaMti loyappadIvayarA // 33 // 34) suttaM jigovadiTTa poggaladavyappagehiM vayaNehiM / taM jANaNA hi NANaM suttassa ya jANaNA bhaNiyA // 34 // 35) jo jANadi so gANaM Na havadi NANeNa jANago aadaa| NANaM pariNamadi sayaM aTThA NANaTThiyA savve // 35 // 36) tamhA NANaM jIvo NeyaM davvaM tihA samakkhAdaM / davvaM ti puNo AdA paraM ca pariNAmasaMbaddhaM // 36 // 37) tatkAligeva savve sadasabbhUdA hi pajjayA taarsi| vaTTate te gANe visesado davyajAdINaM // 37 / / 38) je Neva hi saMjAyA je khalu NaTThA bhavIya pajAyA / . te hoti asanbhUdA pajjAyA NANapaJcakkhA // 38 // 39) jadi paJcakkhamajAyaM pajAyaM palaiyaM ca NANassa / __Na havadi vA taM gANaM divvaM ti hi ke parUveti // 39 // 40) atthaM akvaNivadidaM IhApuvvehiM je vijANaMti / tesiM parokkhabhUdaM NAdumasakaM ti paNNattaM / / 40 // 41) apadesaM sapadesa muttamamuttaM ca pajjayamajAdaM / palayaM gayaM ca jANadi taM NANamadidiyaM bhaNiyaM / / 41 // 42) pariNamadi NeyamaDheM NAdA jadi Neva khAigaM tassa / NANaM ti taM jiNidA khavayaMtaM kammamevuttA // 42 // 43) udayagadA kammaMsA jiNavaravasahehiM NiyadiNA bhaNiyA / tesu vimUDho ratto duTTho vA baMdhamaNubhavadi // 43 // 44) ThANaNisejavihArA dhammuvadeso ya Niyadayo tesiM / __ arahaMtANaM kAle mAyAcAro vya itthINaM / / 44 // 33) c vijANai, CK suda, AP loga. 34) P tajANaNA, CP bhaNidA 35) c jANai, CK pariNamai, PNANaTThidA. 36) AP tidhA for tihA, A dava tti. 37) c takAlieva, K pajjAyA 38) P saMjAdA, AC asanbhUyA. 39) CK jai. AP paccakkhamajAdaM, P palaidaM, c havai, P parUviti. 40) KP aha~, K 'saka tti. 41) CK maNidiyaM, AP gadaM. c jANai. 42) K khAiyaM. 43) K bhaNidA, AP hi muhido for bimaDho.

Page #516
- 1.55 : 1-55 ] pavayasAro 45) puNNaphalA arahaMtA tesiM kiriyA puNo hi odaiyA / mohAdIhiM virahiyA tamhA sA khAiga ti madA // 45 // 46 ) jadi so suho va asuho Na havadi AdA sayaM sahAveNa / saMsAro viNa vijjadi savvesiM jIvakAyANaM // 46 // 47 ) jaM takAliyamidaraM jANadi jugavaM samaMtado savvaM / atthaM vicittavisamaM taM NANaM khAiyaM bhaNiyaM // 47 // 48 ) jo Na vijANadi jugavaM atthe tikkAliMge tihuvaNatthe / duM tassa Na sakaM sapajjayaM davyamegaM vA // 48 // 49 ) davvaM anaMtapajjayamegamaNaMtANi davvajAdANi / Na vijAnadi jadi jugavaM kidha so savvANi jAgAdi // 49 // 50 ) uppajjadi jadi gANaM kamaso aTThe pacca NANissa / taM va havadi NiccaM Na khAigaM Neva savvagadaM // 50 // 51 ) tikkAlaNiccavisamaM sayalaM savvattha saMbhavaM cittaM / 52) jugavaM jANadi jonhaM aho hi NANassa mAhappaM // 51 // Na vipariNamadi Na gehadi uppajjadi Netra tesu asu / jANaNNava te AdA abaMdhago teNa paNNatto // 52 // 52 * 2 ) tassa NamAI logo devAsuramaNuarAya saMbaMdho / bhatto karodi NicaM uvajutto taM tahA vi ahaM // 522 / / 53) asthi amuttaM muttaM adidiyaM iMdiyaM ca atthesu / NaM ca tA sokkhaM jaM tesu paraM ca taM NeyaM // 53 // 54) jaM pecchado amuttaM muttemu adidiyaM ca pacchaNNaM / sayalaM sagaM ca idaraM taM gANaM havadi paccakkhaM // 54 // 55) jIvo sayaM amutto muttigado teNa muttiNA muttaM / ogevhittA joggaM jANadi vA taNNa jANAdi // 55 // 45 ) A odayigA, AP virahidA, K khAiyaM ti 46 ) C jai... havai 47 ) P khAyigaM 48 ) c vijANai. C aDe, A tekAlike, C tikkAliye, P tikAliye, A davvamekaM vA. 49) K jugavaM jo Na vijANai (third foot ), A kadha C kiha 50 ) C jai c havai, CK khAiyaM Neva savvagayaM 51) AP tekAla, AP "visamaM for visayaM, AKP sakalaM, K jonhaM jANadi jugavaM ( third foot ), C jANai. upaja, A atthe 52 2 ) C maNuya, P NiyadaM for NicaM. 53 ) CK aiMdiyaM, C aiMdiyaM, A sakalaM. 55 ) K muttigao, AP ogivhittA, K uggehitA, CK taM Na jANAdi. 351 52 ) C pariNamai Na genhai aTThesu, AP tathA 54) CK

Page #517
352 kuMdakuMda - viraio 56) phAso rasoya gaMdho vaNNo sado ya puggalA hoMti / akkhANaM te akkhA jugavaM te Neva geNDaMti / / 56 // 57) paradavtraM te akkhA netra sahAvo tti appaNo bhaNidA / uvaladdhaM tehi kathaM paccakkhaM appaNo hodi // 57 // 58) jaM parado viSNANaM taM tu parokkhaM ti bhaNidamaTThesu / di kevaleNa NAdaM vadi hi jIveNa paccakkhaM // 58 // 59 ) jAdaM sayaM samattaM NANamaNaMtatthavitthaDaM vimalaM / rahiyaM tu oggahAdihiM suhaM ti egaMtiyaM bhaNiyaM // 59 // 60 ) jaM kevalaM ti NANaM taM sokkhaM pariNamaM ca so ceva / khedo tassa Na bhaNido jamhA ghAdI khayaM jAdA // 60 // 61) NANaM atyaMtagayaM loyAloesu vitthaDA diTThI / maNi savvaM iTuM puNa jaM hi taM laddhaM // 61 // 62) No sadahaMti sokkhaM suhesu paramaM ti vigadaghAdINaM / suNiNa te abhavtrA bhavvA vA taM paDicchati // 62 // 63) maNuyAsurAmariMdA ahihudA iMdiyehiM sahajehiM / asatA taM dukkhaM rati trisae ramme // 63 // 64) jersi sisu radI tersi dukkhaM viyANa sambhAvaM / jai taM Na hi sambhAvaM vAvAro Natthi vipayatthaM // 64 // 65 ) pappA iTThe visaye phAsehiM samasside sahAveNa / pariNamamANo appA sayameva suhaM Na havadi deho // 65 // 66) egaMteNa hi deho suhaM Na dehissa kugadi sagge vA / vayavaseNa du sokkhaM dukkhaM vA havadi sayamAdA // 66 // 67 ) timiraharA jai diTThI jaNassa dIveNa Natthi kAyavvaM / taha sokkhaM sayamAdA visayA kiM tattha kuvrvvati // 67 // [1.56 : 1-56 56) A paraso, CK pAso for phAso, P givhaMti 57 ) C sahAo, A sahAva li, CK bhaNiyA, CK 59) A vitthidaM for vitthaDaM, AP rahidaM, K kahUM 58) A tattu for' taM tu parokkho ti [ parokkhaM ti ] x uggahAdihi, A suha pti, AP eyaMtiyaM. 60 ) CK ghAI, logAlogesu, x vitthudA, Ag for hi, K atthaM for laddha. 63) C mayA, A ahiduA, CK abhidudA, AP iMdiehiM 65 ) A visae, K pAsehi, 8 bhAdA for appA 66 ) A kuNai. bhaNio K ghAdikkhayaM jAdo 61) AP 62) A nahi, P Na for No, x parama ti. 64) CK raI, P sAhAvaM, c taM Nasthi sahAvaM. 67 ) AP jadi, A kAdavvaM, AP tadha.

Page #518
353 -I. 77 : 1-77] pavayaNasAro 68) sayameva jahAdicco tejo uNho ya devadA Nabhasi / siddho vi tahA NANaM suhaM ca loge tahA devo // 68 // 68*3) tejo diTThI NANaM iDDhI sokkhaM taheva IsariyaM / tihuvaNapahANadaiyaM mAhappaM jassa so ariho // 68*3 // 68*4) taM guNado adhigadaraM avicchidaM maNuvadevapadibhAvaM / apuNabbhAvaNivaddhaM paNamAmi puNo puNo siddhaM // 68*4 // 69) devadajadigurupUjAsu ceva dANammi vA susIlesu / uvavAsAdisu ratto suhovogappago appA // 69 // jutto suheNa AdA tiriyo vA mANuso va devo vA / bhUdo tAvadi kAlaM lahadi suhaM iMdiyaM vivihaM // 70 // 71) sokkhaM sahAvasiddhaM Natthi surANaM pi siddhamuvadese / te dehavedaNaTTA ramaMti visaemu rammesu // 71 / / NaraNArayatiriyamurA bhajati jadi dehasaMbhavaM dukkhaM / kiha so maho va asuho uvaogo havadi jIvANaM // 72 / / 73) kulisAuhacakkadharA suhovaogappagehiM bhogehiM / dehAdINaM viddhi karati suhidA ivAbhiradA // 73 // 74) jadi saMti hi puNNANi ya pariNAmasamubhavANi vivihANi / jaNayaMti visayataNhaM jIvANaM devadaMtANaM / / 74 // 75) te puNa udiNNataNhA duhidA taNhAhiM visayasokkhANi / icchaMti aNubhavaMti ya AmaraNaM dukkhasaMtattA // 75 // 76) saparaM bAdhAsahiyaM vicchiNNaM baMdhakAraNaM visamaM / jaM iMdiyehi laddhaM taM sokkhaM dukkhameva tahA / / 76 // 77) Na hi maNNadi jo evaM Natthi viseso tti puNNapAvANaM / hiMDadi ghoramapAraM saMsAraM mohasaMchaNNo / / 77 / / 68) A adhAdicco, CK jahAicco, A tadhA, CK loe. 68*3) P issariyaM, P tihuaNa. 68*4) c adicchidaM devamaNuyapadi, P paDibhAvaM. 69) P suhovajogappago '70) c lahai. 71) P sahAvasuddhaM, A siddhamuvadeso, c vedaNaTThA K vedaNattA. 72) P NaraNAraga, AP kidha, c hodi for havadi. 73) ACK cakkaharA, P kulisAyudhacakkadharA, AK suhovajoga, CK vaDDhi, A suhiyA. 74) c jai, AP pumnANi. 75) AP aNuhavaMti. 76) A sahitaM KP sahidaM, AP iMdiehiM, A tadhA. 77) c maNNai, AP saMchano, c sa cirakAleNa for mohasaMkaNNo. prava.15

Page #519
354 kuMdakuMda-viraio [I. 78 : 1-78-- 78) evaM vididattho jo davvesu Na rAgamedi dosaM vA / uvaogavisuddho so khavedi dehubbhavaM dukkhaM // 78 / / 79) cattA pAvAraMbhaM samuTThido vA suhammi cariyamhi / _Na jahadi jadi mohAdI Na lahadi so appagaM suddhaM // 79 // 79*5) tavasaMjamappasiddho suddho sggaapvggkro| ___ amarAsuriMdamahido devo so loyasiharattho // 79*5 / / 79*6) taM devadevadevaM jadivaravasahaM guruM tiloyassa / paNamaMti je maNussA te sokkhaM akkhayaM jaMti / / 79*6 // 80) jo jANadi arahaMtaM davyattaguNattapajjayattehiM / so jANadi appANaM moho khalu jAdi tassa layaM // 80 // 81) jIvo vagadamoho uvaladdho taccamappaNo samma / jahadi jadi rAgadose so appANaM lahadi suddhaM // 81 // 82) savve vi ya arahaMtA teNa vidhANeNa khavidakammaMsA / kiccA tadhovadesaM NivAdA te Namo tesiM // 82 // 82*7) daMsaNasuddhA purisA NANapahANA smggcriytthaa| pUjAsakArarihA dANassa ya hi te Namo tesi // 82*7 // 83) davAdiemu mUDho bhAvo jIvassa havadi moho ti / khubbhadi teNucchaNNo pappA rAgaM va dosaM vA // 83 // 84) moheNa va rAgeNa va doseNa va pariNadassa jIvassa / jAyadi viviho baMdho tamhA te saMkhavaidacA // 84 // 85) aTe ajadhAgahaNaM karuNAbhAvo ya maNuvatiriesu / visaemu ya ppasaMgo mohassedANi liMgANi // 85 / / ___86) jiNasatthAdo aTTe paJcakkhAdIhiM bujjhado nniymaa| khIyadi mohovacayo tamhA satthaM samadhidavyaM / / 86 // 79) cariyammi, CK Na cayadi, c jai, C lahai. 7905) K mahio. 79*6) A tilogassa 80) CK Ai81) CK cayadi jadi, rAyadose, P labhadi 82) CP khaviya. CK tahovadesaM. 82*7) P NANappadhaNA, am. hi 83) khubbhara, A teNovacchaNNo 85) CK ayathA, A va tiriyamaNuye(ve)su, c visayesu aippasaMgo. 86) K'cao P caya

Page #520
355 -II 3 : 2-3 pavayaNasAro 87) davANi guNA tesiM pajAyA adusaNNayA bhaNiyA / tesu guNapajjayANaM appA davya tti uvadeso // 87 / / 88) jo moharAgadose NihaNadi upalabbha joNhamuvadesaM / so savvadukkhamokkhaM pAvadi acireNa kAleNa / / 88 // 89) NANappagamappANaM paraM ca davyattaNAhisaMbaddhaM / jANadi jadi Nicchayado jo so mohakAvayaM kuNadi / / 89 // 90) tamhA jiNamaggAdo guNehiM AdaM paraM ca davvesu / abhigacchadu NimmohaM icchadi jadi appaNo appA // 9 // 91) sattAsaMbaddhede savisese jo hi va sAmaNNe / sadahadi Na so samaNo tatto dhammo Na saMbhavadi // 91 // 92) jo NihadamohadiTTI Agamakusalo virAgacariyamhi / abbhuhido mahappA dhammo tti visesido samaNo // 92 // 92*8) jo taM diTThA tuTTho anbhudvittA karedi sakkAraM / vaMdagaNamaMsaNAdihiM tatto so dhammamAdiyadi // 92*8 // 92*9) teNa NarA va tiricchA devi vA mANusiM gadi pappA / vihavissariyehiM sadA saMpuNNamaNorahA hoMti // 92*9 // [I] 1) tamhA tassa NamAI kiccA NicaM pi tammaNo hojja / vocchAmi saMgahAdo paramaviNicchayAdhigamaM / / *1 // 1) attho khalu davyamao davyANi guNappagANi bhaNidANi / tehiM puNo pajjAyA pajjayamUDhA hi parasamayA // 1 // 2) je pajjayesu giradA jIvA parasamayiga tti NidiTThA / ___ AdasahAvammi ThidA te sagasamayA muNedavyA // 2 // 3) apariccattasahAveNuppAdabbayadhuvattasaMjuttaM / guNavaM ca sapajjAyaM jaM taM davvaM ti vuccaMti // 3 // 87) 0 astha, K davyaM ti 44) c NihaNai, ACKP uvaladdha, c pAvai. 89) 8 jANai jai, A Niccapado. 90) P ahigacchadu. 91) CIK saMbaMdhe. A savaNo. 92) P cariyammi 9209) CK devidA mANusi, K sayA. 1) CP aTTho. 2) P parasamayaga, CK parasamayagaM ti, c ThiyA...muNeyavvA. 3) CK sahAvaM uppAda, A jattaM, CK davva tti, uccaMti.

Page #521
356 kuMdakuMda-viraio [II. 4 : 2-44) sambhAvo hi sahAvo guNehiM saha pajjaehiM cittehiM / davvassa sabakAlaM uppAdavyayadhuvattehiM // 4 // 5) iha vivihalakkhaNANaM lakkhamaNamegaM saditi sabagayaM / ubadisadA khalu dhammaM jiNavaravasaheNa paNNattaM // 5 // 6) davvaM sahAvasiddhaM saditi jiNA taccado samakkhAdA / siddhaM tadha Agamado Necchadi jo so hi parasamao // 6 // 7) sadavadvidaM sahAve davvaM dabassa jo hi pariNAmo / ____ atthesu so sahAvo ThidisaMbhavaNAsasaMbaddho // 7 // 8) Na bhavo bhaMgavihINo bhaMgo vA Natthi sNbhvvihiinno| uppAdo vi ya bhaMgo Na viNA dhovveNa atyeNa / / 8 / / 9) uppAdahidibhaMgA vijaMte pajjaemu pjjaayaa| davvaM hi saMti NiyadaM tamhA davvaM havadi savvaM // 9 // 10) samavedaM khalu davvaM saMbhavaThidiNAsasaNNidaTehiM / / ekammi ceva samaye tamhA davvaM khu tattidayaM // 10 // 11) pADubbhavadi ya aNNo panjAo pajao vayadi aNNo / dancassa taM pi davyaM Neva paNaTuM Na uppaNNaM // 11 // 12) pariNamadi sayaM davvaM guNado ya guNaMtaraM sadavisiDeM / tamhA guNapajjAyA bhaNiyA puNa davyameva tti // 12 // 13) Na havadi jadi saddavyaM asaddhavaM havadi taM kahaM davvaM / havadi puNo aNNaM vA tamhA davyaM sayaM sattA // 13 // 14) pavibhattapadesattaM pudhattamidi sAsaNaM hi viirss| __aNNattamatabbhAvo Na tabbhavaM hodi kadhamegaM // 14 // 15) sadavvaM saca guNo sacceva ya panjao tti vitthAro / jo khalu tassa abhAvo so tadabhAvo atabbhAvo // 15 // ___4) AP sagapajaehi. 5) K "mega tu saditi, AP saditti. 6) A samakkhAdo, K taha, P parasamayo. 7) CP aDhesu, K sahAo...saMbaMdho 8) P vihUNo, CK davveNa P dhauvveNa, 8 aTeNa, 10) A ekammi, K datthehi. 11) AKP pAdubbhavadi, P a for ya, cNeva ya NaTuM. 12) CK davyamevetti . 13) K hodi taM, AP kadhaM 14) c matabbhAvaM atabbhavaM hodi kahamekaM, A hodi.

Page #522
-II. 27 : 2-27 pavayaNasAro 16) jaM davvaM taM Na guNo jo viguNo soNa taccamatthAdo / esohi abhAvo Netra abhAvo ti NiddiTTho // 16 // 17 ) jo khalu davvasahAvo pariNAmo so guNo sadavisiho / sava sahAve datti jiNovadesoyaM // 17 // 18) Natthi guNo tti va koI pajjAo tIha vA viNA davvaM / davvattaM puNa bhAvo tamhA davvaM sayaM sattA // 18 // 19 ) evaMvihaM sahAve davvaM davvatthapajjayatthehiM / sadasabhAvaNibaddhaM pAdubbhAvaM sadA labhadi // 19 // 20) jIvo bhavaM bhavissadi paro'maro vA paro bhavIya puNo / kiM dataM jahadi Na cayadi aNNo kahaM havadi // 20 // 21 ) maNuvo Na havadi devo devo vA mANuso va siddho vA / evaM ahojjamANo aNaNNabhAvaM kadhaM lahadi // 21 // 22) davvaNi savvaM davvaM taM pajjayaTThieNa puNo / safe a aNNamaNaNaM takkAle tammayattAdo || 22 // 23) asthi tti ya Natthi tti ya havadi avattavyamidi puNo davvaM / pajjAyeNa du keNa vi tadubhayamAdidrumaNNaM vA // 23 // 24) esoti Natthi koI Na Natthi kiriyA sahAvaNivvattA / kiriyA hi for aphalA dhammo jadi NiSphalo paramo // 24 // (25) kammaM NAmasamakkhaM sabhAvamadha appaNI sahAveNa / abhibhUya paraM tiriyaM NeraiyaM vA suraM kuNadi // 25 // 26) NaraNArayatiriyasurA jIvA khalu NAmakammaNivvattA / Na hi te sahAvA pariNamamANA sammANi // 26 // 27 ) jAyadi va Na Nassadi khaNabhaMgasamubbhave jaNe koI / jo hi bhavo so vilao saMbhavavilaya tti te NANA // 27 // (18) Kti ya, P pajAyo. (19) AP evaMvidhaM K evaMvihasanbhAve, A labhade, C lahai K lahadi. 20) C bhavissara, A hodi for havadi 21. A maNuo P maNuso, A hodi havai, CK kahaM, C lahai. 22 ) K aNaNNamaNNaM, AP takkAlaM. 23 ) C havaI, AP pajAeNa 25) CK sahAvamaha, PNAraiyaM. 26 ) P 27 ) K saMbhavavilao, c te aNNA. NAraga. 357

Page #523
358 kuMdakuMda - viraio 28 ) tamhA du Natthi koI sahAvasamavadvido tti saMsAre / saMsAro purNa kiriyA saMsaramANassa davtrassa // 28 // 29) AdA kammamalimaso pariNAmaM lahadi kammasaMjuttaM / tatto silisadi kammaM tamhA kammaM tu pariNAmo // 29 // 30 ) pariNAmo sayamAdA sA puNa kiriyatti hodi jIvamayA / kiriyA kamma tti madA tamhA kammassa Na du kattA // 30 // 31) pariNamadi cedaNAra AdA puNa cedaNA titrAbhimadA | sA puNa NANe kamme phalammi vA kammaNo bhaNidA // 31 // 32) NANaM aDaviyappo kammaM jIveNa jaM samAraddhaM / tamagavidhaM bhaNidaM phalaM ti sokkhaM va dukkhaM vA // 32 // 33) appA pariNAmappA pariNAmo NANakammaphalabhAvI / tamhA NANaM kammaM phalaM ca AdA muNedavva // 33 // 34 ) kattA karaNaM kammaM phalaM ca appa ti Nicchido samaNo / pariNamadi Netra aNNaM jadi appANaM lahadi suddhaM // 34 // 35) davvaM jIvamajIvaM jIvo puNa vedaNotrajogamao / poladavtraSpamuhaM adaNaM havadi ajjIvaM // 35 // 36) poggalajIvaNibaddho dhammAdhammatthi kAyakAlaDDho / di AgAse jo logo so savvakAle du // 36 // 37) uppAdaTThidibhaMgA poggalajIvappagassa logassa / pariNAmAdo jAyaMte saMghAdAdo va bhedAdo || 37 // 38) liMgehiM jehiM davvaM jIvamajIvaM ca havadi viNNAdaM / bhAvavisiTTA muttAmuttA gugA yA // 38 // 39) muttA iMdiyagejjhA poragaladavyapagA aNegavidhA / davvANamamuttANaM guNA amuttA mudavvA / / 39 / / 28) CK jIvassa for davvassa 29 ) C lahai, A silisidi, ceyaNAe, CK tihAhimadA, C khalu for puNa, C phalamhi, bhaNiyA C ta aNeyavihaM, CK bhaNiyaM, A phala tti P phalaM ca 33) C muNeyavtro 35 ) AP cedaNovajogamayo, CK 'vaogamao, A ya ajIva for ajjIvaM. (37) ACP pariNAmA for pariNAmAdo, K jAyadi 39) CKP aNeya, CK vihA. [ II. 28 : 2-28 silasadi. 30 ) mayA 31) A 32 A atthaviyappo, KP viyappaM, 54) K NevamaNNaM C lahai. (36) P puggala, A AyAse.

Page #524
-ll. 50 : 2-50] pavayaNasAro 40) vaNNarasagaMdhaphAsA vijaMte poggalassa suhumAdo / puDhavIpariyaMtassa ya sado so poggalo citto // 40 // 41) AgAsassavagAho dhammadavyassa gamaNaheduttaM / dhammedaradayassa du guNo puNo ThANakAraNadA // 41 // 42) kAlassa vaTTaNA se guNovaogo ti appaNo bhaNido / NeyA saMkhevAdo guNA hi muttippahINANaM // 42 / / jugalaM / 43) jIvA poggalakAyA dhammAdhammA puNo ya aagaasN| sapadesehiM asaMkhA Natthi padesa tti kAlassa / / 43 // 43*2) edANi paMcadavANi ujjhiyakAlaM tu atthikAya tti / bhaNNaMte kAyA puNa bahupadesANa pacayattaM / / 43*2 // 44 logAlogesu Nabho dhammAdhammehi Adado logo| sese paDucca kAlo jIvA puNa poggalA sesA // 44 // 45) jadha te NabhappadesA tadhappadesA havaMti sesANaM / apadeso paramANU teNa padesubbhavo bhaNido // 45 // 46) samao du appadeso padesamettassa davyajAdassa / vadivadado so vaTTadi padesamAgAsadavyassa // 46 // 47) badivadado taM dekheM tassama samao tado paro puvyo / jo attho so kAlo samao uppaNNapaddhaMsI / / 47 // 48) AgAsamaNuNiviTeM AgAsapadesasaNNayA bhaNidaM / savvesiM ca aNUNaM sakadi taM dedubhavagAsaM // 48 // 49) eko va duge bahugA saMkhAtIdA tado aNatA ya / davANaM ca padesA saMti hi samaya tti kAlassa / / 49 // 50) uppAdo paddhaMso vijadi jadi jassa ekasamayamhi / / samayassa so vi samao sabhAvasamavaDhido havadi // 50 // ____40) P puggala. 41) A dvANa for ThANa. 43) CK AyAsaM, A desehi asaMkhAdA, c padeso tti kAlassa 43*2) PpaMcadavyANujjhiya, P bahuppadesavicayavattaM. 44) c loyAloyesu, K loyAloesu P paicca(?), P puNu 45) CKP jaha, CKP Naha~, CK taha, ppaesA. 46) P 'mitta for 'metta, CP daviya for daba vaha 48). CK AyAsa (in both places). 49) AP eko, CK duve. AP saMkhAdIdA. 50, c ega, CK sahAva, c hodi.

Page #525
360 kuMdakuMda-viraio [ II. 51 : 2-5151) egamhi saMti samaye saMbhavaThidiNAsasaNNidA aTThA / samayassa savvakAlaM esa hi kAlANusabbhAvo // 51 // 52) jassa Na saMti padesA padesamettaM tu taccado NAeM / suNNaM jANa tamatyaM atyaMtarabhUdamatthIdo // 52 // 53) sapadesehiM samaggo logo adverhi Nivido Nicco / jo taM jANadi jIvo pANacadukkeNa saMbaddho // 53 / / 54) iMdiyapANo ya tathA balapANo taha ya AupANo ya / __ ANappANappANo jIvANaM hoti pANA te // 54 // 54*3) paMca vi iMdiyapANA maNavacikAyA ya tiNNi blpaannaa| ___ANappANappANo AugapANeNa hauti dasapANA // 54*3 // 55) pANehiM caduhiM jIvadi jIvassadi jo hi jIvido puvvaM / so jIvo te pANA poggaladavvehi NivattA // 55 // 56) jIvo pANaNibaddho baddho mohAdiehiM kammehiM / . uvabhujadi kammaphalaM bajjhadi aNNehiM kammehiM / / 56 // 57) pANAbAdhaM jIvo mohapadesehiM kuNadi jIvANaM / jadi so havadi hi baMdho NANAvaraNAdikammehiM / / 57 // 58) AdA kammamalimaso dharedi pANe puNo puNo aNNe / Na cayadi jAva mamattaM dehapadhANesu visayesu // 58 // 59 jA iMdiyAdivijaI bhavIya uvaogamappagaM jhAdi / kammehiM so Na raMjadi kiha taM pANA aNucaraMti / / 59 // 60) atthittaNicchidassa hi atthassatyaMtarammi saMbhUdo / __ attho pajjAo so saMThANAdippabhedehi // 60 // 61) NaraNArayatiriyasurA saMThANAdIhiM aNNahA jaadaa| pajjAyA jIvANaM udayAdihiM NAmakammassa // 61 // __51) A ekami, c ekammi. P ekaMhi. 52) K paesA paesa', AP ca for tu, K tamaTuM(?). 53) jANai, CK caukkeNa , cadukkAhi.54) CK tahA 54*3) CK maNavacikAe (yeNa. 55) c jIvissadi, A pANA puNa for te pANA. 56) c mohAdiyehi, AP uba jaM for uvabhuMjadi. 57) c padosehiM. 58) A dharadi, AP jahadi for cayadi, CK mamatti dehapahANesu. 59) A vijayI, APC rajadi, A kadha, P kidha, for kiha. 60) K sanbhUdo, A pajAyo. 61) A udayAdu hi.

Page #526
pavayaNasAro 62) taM sanbhAvaNibaddhaM davtrasahAvaM tihA samakkhAdaM / jAdi jo saviyappaM Na muhadi so aNNadaviyamhi // 62 // 63) appA uvaogappA uvaogo NANadaMsaNaM bhaNido / so vi suho asuho vA uvaogo appaNI havadi // 63 // 64) uvaogo jadi hi suho puNNaM jIvassa saMcayaM jAdi / aho vA ta pAvaM tesimabhAve Na cayamatthi // 64 // 65 ) jo jANAdi jiNiMde pecchadi siddhe taheva aNagAre / jIve sANukaMpo uvaogo so suho tassa // 65 // 66 ) visayakasAogADho dusmudiduccittadugojudo / uggo ummaggaparo unaogo jassa so asuho // 66 // 67 ) asuhoogarahido suhovajutto Na aNNadaviyamhi | hojjaM majjhattho'haM NANappagamappagaM jhAe / 67 // 68) NAhaM deho Na maNo Na caiva vANI Na kAraNaM tesiM / kattA Na Na kArayidA aNumaMtA Neva kattINaM // 68 // 69) deho ya maNo vANI pomgaladavtrappaga ti NiddiTThA / poggaladavvaM hi puNo piMDo paramANuvvANaM // 69 // (70) NAhaM poragalamaio Na te mayA poggalA kayA piMDaM / tamhA hi Na deho'haM kattA vA tassa dehassa // 70 // 71) apadeso paramANU padesametto ya sayamasado jo / frao vA lukkho vA dupadesAdittamaNuhavadi // 71 // 72) eguttaramegAdI aNussa viddhattaNaM ca lukkhattaM / pariNAmAdo bhaNidaM jAva aNatattamaNubhavadi / / 72 / / 73) NiddhA vA lukkhA vA aNupariNAmA samAva visamA vA / samado durAdhigA jadi bajjhanti hi AdiparihINA // 73 // 74) NiddhattaNeNa duguNo caduguNaNidveNa baMdhamaNubhavadi / lakkheNa vA tiguNido aNu bajjhadi paMcaguNajutto // 74 // -II. 74 : 2-74 ] 63) K bhaNidaM ( ? ), AP so hi for sA vi. 64) CK taha. 65 ) C aNayAre, AP jIve ya for 67) C rahiyo 68 ) CK Na hi kAraidA. 69) AP poggaladavvaM pi. 70) P kadA. 71) P "mitto, c ya for jo, ACKP maNubhavadi. jIvesu. prava. 46 361

Page #527
362 kuMdakuMda-viraio [II. 75 : 2-7575) dupadesAdI khaMdhA suhumA vA bAdarA ssNtthaannaa| puDhavijalateuvAU sagapariNAmehiM jAyate // 75 // 76) ogADhagADhaNicido puggalakAyehiM savvado logo| muhumehi bAdarehi ya appAoggehiM joggehiM / / 76 // 77) kammattaNapAoggA khaMdhA jIvassa pariNaI pappA / gacchaMti kammabhAvaM Na hi te jIveNa pariNamidA / / 77 // 78) te te kammattagadA poggalakAyA puNo vi jIvassa / saMjAyate dehA dehaMtarasaMkamaM pappA // 78 // 79) orAlio ya deho deho veuvio ya tejio| AhAraya kammaio puggaladavvappagA savve // 79 // 80) arasamarUvamagaMdhaM avvattaM cedaNAguNamasadaM / jANa aliMgaggahaNaM jIvamaNiviTThasaMThANaM // 80 // 81) mutto rUvAdiguNo bajjhadi phAsehi aNNamaNNehiM / tavivarIdo appA bajjhadi kidha poggalaM kammaM // 81 // 82) rUvAdiehiM rahido pecchadi jANAdi rUvamAdINi / davyANi guNe ya jadhA taha baMdho teNa jANIhi // 82 // 83) uvaogamao jIvo mujjhadi rajjedi vA padussedi / pappA vividha visaye jo hi puNo tehiM saMbaMdho // 83 // 84) bhAveNa jeNa jIvo pecchadi jANAdi AgadaM visye| rajjadi teNeva puNo bajjhadi kamma tti uvadeso // 84 // 85) phAsehiM puggalANaM baMdho jIvassa rAgamAdIhiM / aNNoNNassavagAho puggalajIvappago bhaNido // 85 // 86) sapadeso so appA tesu padesesu puggalA kaayaa|| pavisaMti jahAjoggaM ciTuMti hi jaMti bajjhaMti // 86 // 76) AK poggala, A kAyaehiM. 77) A Na du for Na hi. 78) AP puNo hi for puNo vi. 79) c veyubdhiyo...tejaiyo ( K tejaigo)...kammaiyo, AK poggala. 81) K pAsehi, A appA baMdhadi, CK kiha. 82) P jahA taha, A jadhA tadha, CK jANAhi. 83) c vivihe, AP visae, CK so baMdho. 84) AP visae. 85) K pAsehi, K poggalANaM, A aNNoNNamavagAho, AK poggala'. 86) K poggalA. CK ceTuMti, AP ciTuMti hi.

Page #528
-II. 97 : 2-97 ] pavayaNasAro 87 ) ratto baMdhadi kammaM muccadi kammehiM rAgarahidappA | eso baMdhasamAso jIvANaM jANaM Nicchayado // 87 // 88) pariNAmAdo baMdho pariNAmo rAgadosamohajudo / asuho mohapadoso suho va asuho havadi rAgo // 88 // 89) suhapariNAmo puNNaM asuho pAva tti bhaNiyamaNNesu / pariNAmo gaNNagado dukkhakkhayakAraNaM samaye // 89 // 90) bhaNidA puDhavippamuhA jIvaNikAyAdha thAvarA ya tasA / aNNA te jIvAdo jIvo vi ya tehiMdo aNNo // 90 // 91 ) jo Navi jANadi evaM paramappANaM sahAvamAsejja / kIradi ajjhavasANaM ahaM mamedaM ti mohAdo // 91 // 92) kuvvaM sabhAvamAdA havadi hi kattA sagassa bhAvassa / poggaladavtrayANaM Na du kattA savvabhAvANaM // 92 // 93 ) gehadi Netra Na muMcadi karedi Na hi poggalANi kammANi / jIva puggalamajhe vi savtrakAle // 93 // 94 ) sa idANi kattAsaM sagapariNAmassa davvajAdassa / AdIyade kadAI vimuccade kammadhUlIhiM // 94 // 95) pariNamadi jadA appA suhamhi asuhamhi rAgadosajudo / taM pavisadi kammarayaM NANAvaraNAdibhAvehiM // 95 // 95 * 4 ) suhapayaDINa visohI tibbo asuhANa saMkilesamma / vivarIdo du jahaNNo aNubhAgo savvapayaDINaM / / 954 / / 96) sapadeso so appA kasAyido moharAgadosehiM / kammarajehiM siTThiI baMdho tti parUvido samaye // 96 // 97) eso baMdhasamAso jIvANaM NicchayeNa NiddiTTho / arahaMtehiM jINaM vavahAro aNNA bhaNido // 97 // 87) CK muMcadi, CK rAya 88 ) K mohapadesA 89) 8 pAvaM ti, ACK bhaNida 91 ) 8 jANai, mAsija, A mamedati 92 ) CK sahAvI c poggalakammakayANaM. 93 ) c gevhai Neva Na muMcai kares, K poDagalamo. 94) CK vimuMcade, C dhUlehiM. 95 ) AP suhammi asuhammi, c pavisai, K medehiM for bhAvehi. 954) C tibvaM; this gatha is not included in Prabhacandra's Commentary. kasAido, KP kammara ehiM. 97 ) P NicchaeNa. 96) CP 363

Page #529
364 kuMdakuMda-viraio [II. 98 : 2-9898) Na cayadi jo du mamattiM ahaM mamedaM ti dehadaviNesu / so sAmaNNaM cattA paDivaNNo hodi ummaggaM // 98 // 99) NAhaM homi paresiM Na me pare saMti NANamahameko / idi jo jhAyadi jhANe so appANaM havadi jhAdA // 99 / / 100) evaM NANappANaM daMsaNabhUdaM adidiyamahatthaM / dhuvamacalamaNAlaMbaM maNNe'haM appagaM suddhaM // 100 // . 101) dehA vA daviNA vA muhadukkhA vAdha sttmittjnnaa| jIvassa Na saMti dhuvA dhuvovaogappago appA // 101 // 102) jo evaM jANittA jhAdi paraM appagaM visuddhappA / sAgAro'NAgAro khavedi so mohaduggaMThiM // 102 // 103) jo NihadamohagaMThI rAgapadose khavIya sAmaNNe / hojaM samasuhadukkho so sokkhaM akkhayaM lahadi // 103 / / 104) jo khavidamohakaluso visayaviratto maNo NirubhittA / samavaDhido sahAve so appANaM havadi jhAdA // 104 // 105) NihadaghaNaghAdikammo paJcakkhaM savabhAvataJcaNhU / NeyaMtagado samaNo jhAdi kamaDhe asaMdeho // 105 // 106) savvAbAdhavijutto smNtsbkkhsokkhnnaannddddho| bhUdo akkhAtIdo jhAdi aNakkho paraM sokkhaM // 106 // 107) evaM jiNA jiNiMdA siddhA maggaM samuTThidA samaNA / jAdA Namotthu tesiM tassa ya NinvANamaggassa // 107 // 108) tamhA taha jANittA appANaM jANagaM sabhAveNa / parivajjAmi mamattiM uvahido Nimmamattammi // 108 // 108*5) daMsaNasaMmuddhANaM sammaNNANovajogajuttANaM / avvAbAdharadANaM Namo Namo siddhasAhUNaM // 108*5 // 98) AP jahadi for cayadi, c hoi 100) CK aiMdiyauM, 1 maNNehamappagaM suddhaM 101) A suhaduha for sudukkhA, c dhuvauvaogappago. 102) CK duggathi(?). 103) K gaMthI ?), c diTThI for gaThI 104) P sabhAve for sahAve, A dhAdA for jhAdA 105) CK ghAi, A jhAyadi kima8 cNa saMdeho, 106) A samatta for samaMta, P akkhAdIdo. 107) C samadvidA. 108) K sahAveNa, A tadha, KNimmamattamhi 108*5) c rayANaM.

Page #530
tu -III. 12 : 3-12 pavayaNasAro [ III ] 1) evaM paNamiya siddhe jiNavaravasahe puNo puNo samaNe / paDivajjadu sAmaNNaM jadi icchadi dukkhaparimokkhaM // 1 // 2) Apiccha baMdhavaggaM vimocido gurukalataputtehiM / Asija NANadasaNacarittatavavIriyAyAraM // 2 // 3) samaNaM gaNiM guNaDDe kularUvavayovisiTThamiTTadaraM / samaNehi taM pi paNado paDiccha meM cedi aNugahido // 3 // 4) NAhaM homi paresiM Na me pare Nasthi majjhamiha kiMci / idi Nicchido jidido jAdo jadhajAdarUvadharo // 4 // 5) jadhajAdarUvajAdaM uppADidakesamaMsugaM suddhaM / rahidaM hiMsAdIdo appaDikammaM havadi liMgaM // 5 // 6) mucchAraMbhavimukaM juttaM ubajogajogasuddhIhi / liMgaMNa parAvekhaM apuNabbhavakAraNaM jeNhaM // 6 // jugalaM / 7) AdAya taM pi liMgaM guruNA parameNaM taM NamaMsittA / soccA savadaM kiriyaM upaDhido hodi so samaNo // 7 // 8) vadasamididiyarodho locAvassayamacelamaNhANaM / khidisayaNamadaMtavaNaM ThidibhoyaNamegabhattaM ca // 8 // 9) ede khalu mUlaguNA samaNANaM jiNavarehiM paNNattA / tesu pamatto samaNo chedovaTThAvago hodi // 9 // jummaM / 10) liMgaggahaNe tesiM guru tti pancajjadAyago hodi / chedesUvaTThavagA sesA NijAvagA samaNA // 10 // 11) payadamhi samAraddhe chedo samaNassa kAyace?mhi / jAyadi jadi tassa puNo AloyaNapubbiyA kiriyA // 11 // 12) chedapautto samaNo samaNaM vavahAriNaM jiNamadamhi / ___ AsejjAlocittA uvadi8 teNa kAyavyaM // 12 // jugalaM / 1) CK icchadi jadi, P mokkho for mokkha. 2) ACP vimoido, 8 'yAyAre. 4) C jahajAda. 5) jahajAda, c uppADiya, KdegmassugaM, CP rahiyaM, c appaDiyamaM. 6) A vijuttaM, P vimuttaM for vimukaM, Cg uvaoga, CK joNhaM. 8) AP locAvassaka, locAvAsaya, CK Thiya, c 'meyabhatta. 10) AP chedesUvaDhavagA, chedesu uvaTThavagA, K avaThThavagA. 12) AP cheduvajutto, CK AsijA.

Page #531
366 kuMdakuMda - viraio 13) adhivAse va vivAse chedavihUNo bhavIya sAmaNNe / samaNo viharadu NicaM pariharamANo NibaMdhANi // 13 // 14 ) caradi Nibaddho NicaM samaNo NANammi daMsaNamuhammi | pado mUlaguNesu ya jo so paDipuNNasAmaNNo // 14 // 15) bhatte vA khamaNe vA Avasadhe vA puNo vihAre vA / uvadhihi vA NibaddhaM Necchadi samaNamhi vikadhamhi // 15 // 16) apayattA vA cariyA sayaNAsaNaThANacaMkamAdIsu / samaNassa savvakAle hiMsA sA saMtattiya tti madA // 16 // 17 ) maradu va jiyadu va jIvo ayadAcArassa NicchidA hiMsA / payadassa Natthi baMdhI hiMsAmetteNa samidassa || 17 // 17 * 1) uccAliyamhi pAe iriyAsamidassa NiggamatthAe / AbAja kuliMgaM marijja taM jogamAsejja / / 17*1 // 17 * 2) Na hi tassa taNimitto baMdho suhumo ya desido samaye / mucchA pariggaho ci ajjhappapamANado diTTho // 172 // jummaM / 18 ) ayadAcAro samaNo chassu vi kAyesu vadhakaro tti mado / caradi jadaM jadi NicaM kamalaM va jale Niruvalevo // 18 // 19 ) havadi va Na havadi baMdho madamhi jIve'dha kAyace mhi | baMdhuvamuvadhIdo idi samaNA chaDDiyA savvaM // 19 // 20) Na hi Niravekkho cAgo Na havadi bhikkhussa AsayavisuddhI / aviddhassa ya citte kahaM Nu kammakkhao vihio // 20 // 20*3) gehadi va celakhaMDa bhAyaNamatthi tti bhaNidamiha sutte / jadi so cattAlaMbo havadi kahaM vA aNAraMbho // 203 // 20*4) vatthakkhaMDa duddiyabhAyaNamaNNaM ca geNhadi NiyadaM / vijjadi pANAraMbhI vikkhevo tassa cittammi || 20*4 // 13) cx vihINo. 14) P paDivaNNa for paDipuNNa. 15) CP khavaNe, AP uvadhimmi, CK Avasahe vA ( 3 ) No. 16 ) A savvakAlaM, c sAtattiya 17) AP jIvadu, AP samidIsu for samidassa. 1701) C pAye, C nigamadvANe, c mareja. 18) ACP baMdhago ti for vadhakaro ti. 19 ) AP madehi for madamhi 4 sabaNA for samaNA, ACK chaDDiyA 20 ) AP cAo, C havai K visohI, CK hi for ya, CK tu for Nu. 20*3) c gevhai, C jai. 2004) P vatthakhaMDaNaM 8 giNhade, K gevhade. C vijjai. [ lll. 13 : 3-13

Page #532
24x12 : 3-24*12 ] pavayaNasAro 20*5) geNhai vidhuNai dhovai sosei jadaM tu Adave khittaa| patthaM ca celakhaMDaM vibhedi parado ya pAlayadi // 2005 // visesayaM / 21) kidha tamhi Natthi mucchA AraMbho vA asaMjamo tassa / tadha paradavvammi rado kadhamappANaM pasAdhayadi // 21 // 22) chedo jeNa Na vijadi gahaNavisaggesu sevamANassa / samaNo teNiha vadRdu kAlaM khettaM viyANittA // 22 // 23) appaDikuTuM uvadhi apatthaNijjaM asaMjadajaNehiM / mucchAdijaNaNarahidaM geNhadu samaNo jadi vi appaM // 23 // 24) kiM kiMcaNa titakaM apuNabbhavakAmiNodha dehe vi| ___saMga tti jiNavariMdA NippaDikammattamuTThiA // 24 // 24*6) pecchadi Na hi iha logaM paraM ca samarNidadesido dhammo / dhammamhi tamhi kamhA viyappiyaM liMgamitthINaM // 24*6 // 24*7) Nicchayado itthINaM siddhI Na hi teNa jammaNA dihaa| tamhA tappaDirUvaM viyappiyaM liMgamitthINaM // 24*7 // 24*8) paiDIpamAdamaiyA edAsiM vitti bhAsiyA pmdaa|| tamhA tAo pamadA pamAdabahula tti NihiTThA / / 24*8 / / 24*9) saMti dhuvaM pamadANaM mohapadosA bhayaM duguMchA ya / citte cittA mAyA tamhA tAsi Na NivvANaM / / 24*9 / / 24*10) Na viNA vaTTadi NArI ekaM vA tesu jIvaloyamhi / ___Na hi saMuDaM ca gataM tamhA tAsiM ca saMvaraNaM // 24*10 // 24*11) cittassAvo tAsi sithillaM attavaM ca pakkhalaNaM / vijadi sahasA tAsu a uppAdo muhamamaNuANaM // 24*11 // 24*12) liMgamhi ya itthINaM thaNaMtare NAhikakkhapadesesu / bhaNido muhumuppAdo tAsiM kaha saMjamo hodi / / 24*12 // 2005) P has the termination di for s throughout; CP pattaM for patthaM. 21) CP kiDa, tammi, CK pasAhayadi. 22) P khitta for khettaM, c vijANittA. 23) K jaNassa, CK rahivaM, AP adi ghi yappaM. 24) cr deho vi, CK saMgo ti, ACKP appaDideg for NippaDi. 24*8) c payaDI, P viSNAdA for NihiTThA. 24*9) K padesA. 24*10) 8 vaTTai, ? tAsi tu for tAsi ca. 24deg11) P setthiLaM. 24.12) kaksadesesu, kiha.

Page #533
368 kuMdakuMda-viraio [III. 24*13 : 3-24*1324*13) jadi daMsaNeNa suddhA muttajjhayaNeNa cAvi sNjuttaa| ghoraM caradi va cariyaM itthissa Na NijjarA bhaNidA // 24*13 // 24*14) tamhA taM paDirUvaM liMgaM tAsi jiNehiM NiddiDaM / kularUvavaojuttA samaNIo tassamAcArA // 24*14 // 24*15) vaNNesu tIsu eko kallANaMgo tavosaho vysaa| 'musaho kuMchArahido liMgaggahaNe havadi joggo // 24*15 // 24*16) jo rayaNattayaNAso so bhaMgo jiNavarehi NiTThio / sesaM bhaMgeNa puNo Na hodiHsallehaNAariho // 24*16 // 25) uvayaraNaM jiNamagge liMgaM jahajAdarUvamidi bhaNidaM / guruvayaNaM pi ya viNao muttajjhayaNaM ca NididaM // 25 // 26) ihalogaNirAvekkho appaDibaddho parammi loyamhi / juttAhAravihAro rahidakasAo have samaNo // 26 // 26*17) kohAdiehi cauhi vi vikahAhi tahiMdiyANamatthehiM / / ___samaNo havadi pamatto uvajutto NehaNidAhi // 26*17 / / 27) jassa aNesaNamappA taM pi tavo tappaDicchagA samaNA / aNNaM bhikkhamaNesaNamadha te samaNA aNAhArA // 27 // 28) kevaladeho samaNo dehe vi mamattarahidaparikammA / Ajutto taM tavasA aNigRhiya appaNo sattiM // 28 // 29) ekaM khalu taM bhattaM appaDipuNNodaraM jahAladdhaM / __ caraNaM bhikkheNa divA Na rasAvekkhaM Na madhumaMsaM // 29 // 29*18) pakkemu a Amesu a vipaJcamANAsu maMsapesIsu / saMtattiyamuvavAdo tajjAdINaM NigodANaM // 29*18 / / 29*19) jo pakkamapakaM vA pesIM maMsassa khAdi phAsadi vaa| so kila NihaNadi piMDaM jIvANamaNegakoDINaM // 29*19 // 24*13) P dasaNaMhi for daMsaNeNa, c bhaNiyA. 24*14) P tappaDirUvaM, c vayo'. 24*16) c sesanbhaMgeNa, c hoi. 25) c viNayaM, AP paNNattaM for NiddilaM. 26) c loya, P savaNo 26*17) CP kodhAdiehi caduhi pahi. 27) A tao for tavo, CK maha 28) A deho Na mametti rahidaparikamme, P deheNa(? mamatti kammo, CK rahiba, A aNigRhaM for aNigRhiya. 29) AC jadhA, CK maha 29*18) c pesesu, P sAtattiya for saMtattiya. 29*19) CP kira for kila, c NihaNai.

Page #534
-II. 39*21 : 3-39*21] pavayaNasAro 369 29*20) appaDikuTuM piMDaM pANigayaM Neva deyamaNNassa / dattA bhottumajoggaM bhutto vA hodi paDikuTTho // 29*20 // 30) bAlo vA buDDho vA samabhihado vA puNo gilANo vA / cariyaM caradu sajoggaM mUlacchedo jadhA Na havadi // 30 // 31) AhAre va vihAre desaM kAlaM samaM khamaM uvadhi / jANittA te samaNo vaTTadi jadi appalevI so // 31 // 32) eyaggagado samaNo eyaggaM Nicchidassa atthesu / NicchittI Agamado AgamaceTTA tado jeTTA // 32 // 33) AgamahINo samaNo NevappANaM para viyANAdi / avijANato aDhe khavedi kammANi kidha bhikkhU // 33 // 34) AgamacakkhU sAhU iMdiyacakkhUNi savvabhUdANi / devA ya ohicakkhU siddhA puNa savvado cakkhU // 34 // 35) savve AgamasiddhA atthA guNapajjaehiM cittehiM / jANaMti AgameNa hi pecchittA te vi te samaNA // 35 // 36) AgamapuvA diTThI Na bhavadi jasseha saMjamo tassa / NatthIdi bhaNadi muttaM asaMjado hodi kidha samaNo // 36 // 37) Na hi AgameNa sijjhadi saddahaNaM jadi vi Natthi atthesu / sadahamANo atthe asaMjado vA Na NivyAdi // 37 // 38) jaM aNNANI kammaM khavedi bhavasayasahassakoDIhiM / taM NANI tihi gutto khavedi ussaasmettennH|| 38 // 39) paramANupamANaM vA mucchA dehAdiesu jassa punno| vijadi jadi so siddhiM Na lahadi savvAgamadharo vi // 39 // 39*21) cAgo ya aNAraMbho visayavirAgo khao kasAyANaM / so saMjamo ti bhaNido pavvajjAe viseseNa // 39*21 // 30) samabhigado for "hado, K caradi, AP mUlaccheda. 31) CK ya for va, P uvahi. 32) cr aDhesu, " 'ciTThA tado jiTThA. 33) KP vijANAdi, AP asthe, CK kiha. 34) K devA vi, A savvadA. 35) uc aTThA for asthA. 36) P havadi for bhavadi, AP Nasthi tti, AP havadi c havai for hodi 37) c aDhesu, c bhaTTe. 38) CK bhavasada, CK khavei, AP ussAdamittaNa. 39) AC dehAdiyesu. 39*21) c pavajAye, prava. 7

Page #535
370 kuMdakuMda-viraio [ III. 40 : 3-40 [III. 40 : 340) paMcasamido tigutto paMceMdiyasaMvuDo jidksaao| daMsaNaNANasamaggo samaNo so saMjado bhaNido // 40 // 41) samasattubaMdhuvaggo samasuhadukkho pasaMsaNidasamo / samaloDhukaMcaNo puNa jIvidamaraNe samo samaNo // 41 // 42) daMsaNaNANacarittesu tIsu jugavaM samuDhido jo du / eyaggagado tti mado sAmaNNaM tassa paDipuNNaM // 42 // 43) mujjhadi vA rajjadi vA dussadi vA davvamaNNamAsejja / jadi samaNo aNNANI bajjhadi kammehiM vivihehiM // 43 // 44) aDhesu jo Na mujjhadi Na hi rajadi Neva dosamuvayAdi / samaNo jadi so NiyadaM khavedi kammANi vivihANi // 44 // 45) samaNA muddhavajuttA suhovajuttA ya hoti samayamhi / tesu vi suddhavajuttA aNAsavA sAsavA sesA // 45 // 46) arahaMtAdisu bhattI vacchaladA pavayaNAbhijuttesu / vijjadi jadi sAmaNNe sA muhajuttA bhave cariyA // 46 // 47) baMdaNaNamaMsaNehiM abbhuTThANANugamaNapaDivattI / samaNesu samAvaNao Na NididA rAyacariyamhi // 47 // 48) daMsaNaNANuvadeso sissaggahaNaM ca posaNaM tesiM / cariyA hi sarAgANaM jiNiMdapUjovadeso ya // 48 // 49) uvakuNadi jo vi NicaM cAduvvaNNassa samaNasaMghassa / kAyavirAdhaNarahidaM so vi sarAgappadhANo se // 49 // 50) jadi kuNadi kAyakhedaM vejjAvaccatthamujjado smnno|| __Na havadi havadi agArI dhammo so sAvayANaM se // 50 // 51) joNhANaM NiravekkhaM sAgAraNagAracariyajuttANaM / aNukaMpayovayAraM kuvbadu levo jadi vi appo // 51 // 40) CK jiya. 41) P samabaMdhusattuvaggo, C leTcha, K leMDa, CK viya for puNo, K jIviya, P savaNe for samaNo. 42) A yugavaM, A paripuNNaM. 44) A atthesu, AP vividhANi, CK vivihANi kammANi. 45) CKP saMti for hoti. 46) CK have for bhave 47) A vaMdaNaNamaMsaNeNa hi, CK rAga. 48) A jiNeMda. 49) GP cAuvaNNassa. P kAyavirAhaNa, CP pahANo, P so for the final se (also in the next gatha). 511 sAyAraNayAra', aNukaMpAuvayAra, A jadi vi appaM.

Page #536
-III. 64 : 3-64 ] pavayaNasAro 52) rogeNa vA chudhAe taNhAe vA sameNa vA rUDhaM / diTThA samaNaM sAhU paDivajjadu AdasatI // 52 // 53) vejjAvaJcaNimittaM gilANagurubAlavuDDhasamaNANaM / logigajaNasaM bhAsA Na NiMdidA vA suhovajudA // 53 // 54 ) esA pasatthabhUdA samaNANaM vA puNo gharatthANaM / cariyA paretti bhaNidA tAeva paraM lahadi sokkhaM // 54 // 55) rAgo pasatthabhUdo vatdhuviseseNa phaladi vivarIdaM / fter bhUmigadANi bIjANiva sassakAlamhi // 55 // 56) chadumatthavidivatthusu vadaNiyamajjhayaNajhANadANarado / lahadi apuNabhAvaM bhAvaM sAdappagaM lahadi / / 56 / / 57 ) avididaparamatthesu ya visayakasAyAdhisa purisesu / ju kadaM dattaM phaladi kudeve maNuve || 57 // 58) jadi te visayakasAyA pAva tti parUvidA va satthe | ki te tappaDibaddhA purisA NitthAragA hoti // 58 // 59 ) uvaradapAvo puriso samabhAvo dhammigesu savvesu / guNasamididovasevI havadi sa bhAgI sumaggassa / / 59 / / 60 ) asubhovayogarahidA saDuvajuttA suhovajuttA vA / NitthArayati logaM tesu pasatthaM lahadi bhatto // 60 // 61 ) diTThA pagadaM vatyuM abbhudvANappadhANakiriyAhiM tado guNAdo visedivyo tti uvadeso // 61 // 62 ) abbhuTTANaM gahaNaM uvAsaNaM posaNaM ca sakAraM / aMjalikaraNaM paNa bhaNidamiha guNAdhigANaM hi // 62 // 63) anbhuTTheyA samaNA suttatthavisAradA uvAseyA / saMjamatavaNANaDDhA paNivadaNIyA hi samaNehiM // 63 // 64) Na havadi samaNo ti mado saMjamatavasuttasaMpajutto vi / didi atthe AdapadhANe jiNakkhAde // 64 // 52) C roena, CK chuhAe, AP sAdhU. 53 ) P vijjAvazca. 55 ) c* vivarIyaM, AP bhUmigadANi hi, A bIyANi va. 57) A maNujesu P maNusesu for maNuvesu. 58) A kaha. 59) C pAo. 60 ) CKP asuhovaogarahidA. 61) C pagaDaM, A tatto guNado, damba pti. 62) 4 uvavA ( ba ) saNaM, ACP bhaNidamiha. 64) C aTThe AdapahANe. 371

Page #537
372 kuMdakuMda-viraio [ III. 65 : 3-6565) avavadadi sAsaNatthaM samaNaM diTThA padosado jo hi kiriyAsu NANumaNNadi havadi hi so gaTThacAritto // 65 // 66) guNadodhigassa viNayaM paDicchago jo vi homi samaNo tti / hojaM guNAdharo jadi so hodi aNaMtasaMsArI // 66 // 67) adhigaguNA sAmaNNe baTuMti guNAdharehiM kiriyAsu / jadi te micchuvajuttA havaMti panbhaTThacArittA // 67 // 68) Nicchidamuttatthapado samidakasAo tavodhigo cAvi / logigajaNasaMsaggaM Na cayadi jadi saMjado Na havadi // 68 // 68*22) tisidaM va mukkhidaM vA duhiMdaM dahaNa jo hi duhidmnno| paDivajadi taM kivayA tassesA hodi aNukaMpA // 68*22 / / 69) NiggaMtho pancaido vaTTadi jadi ehigehi kammehiM / so logigo tti bhaNido saMjamatavasaMjudo cAvi // 69 // 70) tamhA samaM guNAdo samaNo samaNaM guNehiM vA ahiyaM / adhivasadu tamhi NicaM icchadi jadi dukkhaparimokkhaM // 70 // 71) je ajadhAgahidatthA ede tacca tti NicchidA samaye / _acaMtaphalasamiddhaM bhamaMti te to paraM kAlaM // 71 // 72) ajadhAcAravijutto japatthapadaNicchido pasaMtappA / aphale ciraM Na jIvadi iha so saMpuNNasAmaNNo / 72 // 73) sammaM vididapadatthA cattA uvahiM bahitthamajjhatthaM / visayesu NAvasattA je te suddha tti NiTThiA // 73 // 74) suddhassa ya sAmaNNaM bhaNiyaM suddhassa dasaNaM NANaM / / suddhassa ya NivyANaM so ciya siddho Namo tassa // 74 // 75) bujjhadi sAsaNameyaM sAgAraNagAracariyayA jutto| jo so pavayaNasAraM lahuNA kAleNa pappodi // 75 // 68) AP jahadi for cayadi, c jai. 68*22) This gatha is not traced in P, there being altogather a different arrangement of gathas in this section. 69) A pabbaido, . logigo di, A saMjamatavasaMpajutto vi. 70) A adhiyaM, P adhigaM, c icchai. 72) P pasanmappA for pasaMtappA, CK jo for iha. 73) P NovasattA. 75) CK sAsaNamedaM.

Page #538
pravacanasAragAthAnAM varNAnukramasUcI Here is given an alphabetically arranged Index of the gathas of Pravacanasara. The first No. refers to the Book and the second to the gatha therein. The number 3. 29 *20 means that it is the 20th additional gatba, of the version of Jayasena, following the 29th gatha of the 3rd Book according to Amrtacandra's version. A 1.85 AgamacakkhU sAhU AgamapuvA diTThI AgamahINo samaNo AgAsamaNuNiviTTha AgAsassavagAho AdA kammamalimaso AdA kammamalimaso dharedi AdA NANapamANaM AdAya taM pi liMga Apiccha baMdhuvaggaM AhAre va vihAre 3.34 3.36 3.33 2.18 2-11 2.29 2.58 123 1.53 2.60 . 2.23 3.2 2.1 3.67 3.13 1.41 2.71 2.54 3.16 aisayamAdasamutthaM ajadhAcAravijutto aTTha ajadhAgahaNaM aDhesu jo Na mujjhadi atthaM akkhaNivadidaM asthi amuttaM mutaM asthittaNicchidassa atthi ti Nasthi tti attho khalu davvamao adhigaguNA sAmaNNe adhivAse va vivAse apadesaM sapadesa apadeso paramANu apayattA vA cariyA aparicattasahAveNuppAda apaDikuTuM uvadhi appaDikuTuM piDaM appA uvaogappA appA pariNAmappA abbhuTThANaM gahaNaM anbhuTTeyA samaNA ayadAcAro samaNo arasamarUvamagaMdhaM arahaMtAdisu bhattI avavadadi sAsaNasthaM avididaparamasthesu asubhovayogarahidA asuhodayeNa AdA asuhovogarahido iMdiyapANo ya tadhA ihalogaNirAvekkho iha vivihalakkhaNANaM 3.26 4 3.17*1 2.3 3.23 3.29*20 2.63 2.33 3.62 uccAliyamhi pAe udayagadA kammaMsA uppajadi jadi NANa uppAdadidibhaMgA vijete uppAdaTThidibhaMgA uppAdo paMddhaso uppAdo ya viNAso uvaogamao jIvo. uvaogavisuddho jo uvaogo adi hi uvakuNadi jo vi uvayaraNaM jiNamagge uvaradapAvo puriso 1.50 2.9 2.37 2.50 1.18 3.18 2.80 3.16 3.66 3.57 2.64 3.49 3.25 1.12

Page #539
pravacanasAraH 3.29 2.49 geNhadi va Na geNhadi Neva......paraM geNhadi va celakhaMDa 3.20*3 2.51 2.72 cattA pAvAraMbha caradi Nibaddho NicaM cAgo ya aNAraMbho cArittaM khalu dhammo cittassAvo tAsi 3.39*21 3.24*11 ekaM khalu taM bhattaM eko va duge bahugA egaMteNa hi deho egamhi saMti samaye eguttaramegAdI edANi paMcadavANi ede khalu mUlaguNA eyaggagado samaNo evaM jiNA jiNidA evaM NANappANaM evaM paNamiya siddha evaM vididattho evaMvihaM sahAve esa surAsuramaNusiMda esA pasatyabhUdA eso tti Natthi eso baMdhasamAso 2.107 2.100 3.1 1.78 chadumatthavihida cheduvajutto samaNo chedo jeNa Na vijjadi 3.56 3.12 3.22 2.19 3.54 3.50 3.58 3.24*13 ogADhagADhaNicido orAlio ya deho 2.79 1.74 .77 kattA karaNa kamma kammattaNapAoggA kammaM NAmasamakkhaM kAlassa vaTTaNA se kiccA arahaMtANaM kidha tamhi Nasthi ki kicaNa tti taka kulisAuhacakkadharA kuvvaM sabhAvamAdA kevaladeho samaNo kohAdiehi cauhi jadi kuNadi kAyakhedaM 2.24 jadi te Na saMti 2.97 jadi te visayakasAyA jadi dasaNeNa suddhA 2.76 jadi paJcakkhamajAyaM jadi saMti hi puNNANi jadi so suho jadhajAdarUvajAdaM 2.34 jadha te NabhappadesA assa aNesaNamappA 2.25 jassa ma saMti 2.42 jaM aNNANI kamma jaM kevalaM ti NANaM 3.21 jaM takAliyamidaraM 3.24 jaM dadhvaM taNNa guNo jaM parado viNNANaM jaM pecchado amuttaM jAdaM saMyaM samatta Ayadi Neva Na Nassadi jiNasasthAdo aTe jIvA poggalakAyA 3.2015 | jIvo pariNamadi 2.15 3.25 2.52 3.38 1.60 2.16 1.58 .3.26*17 2.27 guNadodhigassa viNayaM gevhA vidhuNai 2.13

Page #540
jIvo pANaNibaddho jIvo bhavaM bhavissadi jIvo vavagadamoho jIvo sayaM amutto jutto suddeNa AdA je ajadhAgahidatthA je Neva hi saMjAyA je pajayesu giradA jesi visayesu radI jo iMdiyAdivijaI jo evaM jjaNitA jo khalu davvasahAvo jo khavidamohaka so jo jANadi arahaMtaM o Adi jiNide jo jANadi so NANaM jo Navi jANadi evaM jo Na vijAnadi jo hidamohagaMThI jo hidamoha diTThI jonhANaM NiravekkhaM jo taM diTThA ho jo pakkamapakaM vA jo moharAgado jo rayaNattayaNAso jo hi sudeNa ThANaNiseja vihArA na cayadi jo du Natthi guNo vi Natthi parokkhaM Natthi viNA pariNAmaM Na paviTTho NAviTTho Na bhavo bhaMgavihINo raNArayatiriya NaraNArayatiriyasurA Tha Na 2.56 2.20 1.81 1.55 1.70 3.71 1.38 2.2 1.64 2.59 2.102 2.17 2.104 1.80 2.65 1.35 2.91 1.48 gAthAsUcI 2.103 1.92 3.51 1.92*8 3. 29* 19 nAhaM homi paresi NiggaMthaM paNvaido Nicchayado itthINaM Nicchidasuttasthapado NiddhataNeNa duguNo NiddhA vA lukkhA vA 1.88 3.24* 16 | NihadaghaNaghAdikammo 1.33 jo saddati sokkhaM 1.44 2.98 2.18 1.22 1. 10 1.29 2.8 2.26 2.61 paraNArayatiriya Na viNA vaTTadi NArI Na vi pariNamadi Na Na havadi jadi saddavvaM Na havadi samaNo ti Na hi AgameNa Na hi Niravekkho Na hi tassa taNimito Na hi maNNadi jo NANapagamappANaM NANappamANamAdA gANaM aTThaviyappo gANaM atyaMtagayaM NANaM appa tti madaM pANI NANasahAvo NAhaM deho Na mRNo haM poggalamaio NAhaM homi paresiM... saMti takkAligeva savve tamhA jiNamaggAdo tamhA NANaM jIvo tamhA tadhA jANitA tamhA tassa NamAI tamhA taM paDirUvaM tamhA du Natthi koi tamhA samaM guNAdo tava saMjamappasiddho tassa NamAI loge 375 1.72 3.24* 10 1.52 2. 13 3.64 3.37 3.20 3.17* 2 1.77 1.89 1.24. 2.27 .1.61 1.27 1.28 2.68 2.70 2.99 3.4 3.69 3.24*7 3.68 2.74 2.73 2.105 1.61 1.37 1.90 1.36 2.108 2.0*1 3.24* 14 2.28 3.70 1.79*5 1.52.12

Page #541
376 taha so laddhasahAvo taM guNado adhigadaraM taM devadevadevaM taM sabhAvaNibaddha taM savvavari tikkAlaNizca visamaM timiraharA jai diTThI tisidaM vA bhukkhidaM tejo diTThI gANaM teNa NarA vA te te kammattagadA te te savve samagaM te puNa udiNNataNhA tesi visuddhadasaNa davaTThieNa savvaM davvaM anaMtapajjaya davvaM jIvamajIva dabvaM sahAvasiddhaM davvANi guNo tesi davvAdie maDho daMsaNaNANacaritsu daMsaNaNANuva deso daMsaNasaMsuddhA daMsaNasuddhA purisA dipadaM vatthU dupadesAdI khaMdA devajadigurupUjAsu dehA vA daviNA deho ya maNo dhammeNa pariNadappA paiDIpamAdamaiyA pakkesu a Amesu pakkhINaghAdikammo 1.16 1.68*4 1.79*6 2.32 1.1*18 pravacanasAraH 1.51 1.67 3.68* 22 1.68*3 1.92*9 2.78 1.3 1.75 1.5 2.22 1.49 2.35 2.6 1.87 1.83 3.42 3.48 3.61 2.75 1.69 2.101 2.69 1.11 payadamhi samAraddhe pappA iTThe visaye paradavvaM te akkhA 3.24* 8 3.29* 18 1.19 paramANupamANaM vA pariNamadi cedaNAe pariNamadi jadA pariNamadi jeNa pariNamadi NeyamahaM pariNamadi sayaM pariNamado khalu pariNAmAdo baMdho pariNAmo sayamAdA pavibhattapade ttaM paMca vi iMdiyapANA paMcasamido tigutto phAso raso ya gaMdho 2.108*5 | phAsehi~ puggalANaM 1.82*7 pADubbhavadi ya pANAbAdhaM jIvo pANehiM caduhi puNNaphalA arahaMtA pecchadi Na hi poggalajIvaNibaddho bAlo vA vuDDho bujjhadi sAsaNameyaM bhaNidhA puDha bhatte vA khamaNe bhaMgavihINo ya bhAveNa jeNa jIvo AsurAmariMdA maNuvo Na hodi maradu va jiyadu bha ji 3.11 1.65 1.57 3.39 2.31 2.95 1.8 1.42 2.12 1.21 2.88 2.30 2.14 2.54 3,40 2.11 2.57 2.55 135 3. 24* 2.36 1.56 2.85 3.30 3.75 2.90 3.15 3.17 2.84 - 1.63 2.21 3.17

Page #542
gAthAsUcI 377 2.15 2.53 mucchAraMbhavimukaM mujjhadi vA rajadi muttA iMdiyagejjhA mutto rUbAdiguNo moheNa va rAgeNa 2.86 2.16 33 ratto baMdhadi kamma rayaNamiha iMdaNIla rAgo pasatyabhUdo rUvAdiehi rahido hogeNa vA chudhAe 2.82 3.73 liMgaggahaNe tesi liMga hi ya itthINaM ligehi jehi davaM logAlogesu Nabho sahavvaM saba guNo sapadesahi samaggo 2.39 sapadeso so appA 2.81 sapadeso so appA saparaM bAdhAsahiya sambhAvo hi sahAvo 2.87 samao du appadeso 1.30 samaNaM gaNiM guNoM 3.55 samaNA suddhavajuttA samaveda khalu daba 3.52 samasattubaMdhuvaggo samma vididapadatthA sayameva jahAdicco savvagado jiNavasaho 3.24*12 savvAbAdhavijutto 2.38 sabve AgamasiddhA 2.44 savve vi ya arahaMtA saMti dhuvaM pamadANaM saMpajadi NivvANa 3.24 *15 | suttaM jiNovadiTuM suddhassa ya sAmaNa suvididapadatthasutto suhapayaDINa visohI 3.47 suhapariNAmo puNNaM 2.66 sese puNa titthayare 3.53 sokkha vA puNa dukkhaM sokkhaM sahAvasiddha 1.26 2.1.6 3.35 3.24* vaNNarasagaMdhaphAsA vaNNesu tIsu vatthakkhaMDaM duddiyavadasamididiyarodho vadivadado taM desa vaMdaNaNamaMsaNehi visayakasAogADho vejjAvaJcaNimittaM 3.74 1.14 2.95* 2.89 1.2 1.2. sa idANi kattA sattAsaMbaddhede sadavaTTiyaM sahAve 1.91 havadi Na havadi hINo jadi so AdA 2.7

Page #543
pravacanasAraH amRtacandrAcAryaTIkAntargatAnAM svaracitAnAmu kAnAM ca padyAnAM varNAnukramasUcI 162 245 207 330 pRSThAkA AtmA dharmaH svayamiti ... ... .... 105 AnandAmRtapUranirbhara ... ... iti gaditamanIcaiH ... ... ityAdhyAsya zubhopayoga ... 330 ityucchedAtparapariNateH ... ityevaM caraNaM purANapuruSaH 290 ityevaM pratipatturAzaya ... jAnamapyeSa vizvaM ... jAvadiyA vayaNavahA 341 karmakANDa, 894. jaina jJAnaM jJeyatattva jJeyIkurvanmajasA ... Niddhassa NiddheNa ... jIvakANDa, 614. NiddhA giddheNa ... ... jIvakANDa, 612. tantrasyAsya zikhaNDi dravyasAmAnyavijJAna ... 162 dravyasya siddhau caraNasya 246 dravyANusAri caraNaM dravyAntaravyatikarA ... 161 nizcityAtmanyadhikRta 106 paramAnandasudhArasa ... parasamayANaM vayaNaM... 341 karmakANDa, 895. vaktavyameva kila... vyAkhyeyaM kila ... ... ... sarvavyApyekacidrUpa... ... ... ... / syAtkArazrI ... 341 helolluptaM mahAmoha * The verses marked with asterisk alone are quotations, and the rest are all composed by Amotacandra in various contexts in his commentary. The manner in which the verse anandamita etc. is introduced perhaps indicates that it is a quotation. 215

Page #544
padyasUcI jayasenAcAryaTIkAyAmuktAnAM padyAdInAM varNAnukramasUcI pRSThAGkAH 2 277 123, 138 25 58 avApyoralopaH aMtimatigasaMghaDaNaM utpAdavyayadhrauvya... ekaM dvau zrInava... eko bhAvaH sarvabhAva ego me sassado... audayikA bhAvA (?) kAya sthityarthamAhAraH kiM palavieNa bahuNA guNajIvA pajattI... chaThThotti paDhamasaNNA jesi asthisahAvo jo sakalaNayararajaM Na balAusAhaNa... giddhassa NidveNa kammammahA tavasiddhe Nayasiddha dezapratyakSavid puDhavI jalaM ca puMvedaM vedatA bhAvA jIvAdIyA... bhAvAntarasvabhAvarUpo bhiNNau jeNa Na jANiyau bhuktyupasargAbhAvAt mamati parivajjAmi mukhyAbhAve sati ... mohassa baleNa ghAdade vyApakaM tadataniSThaM zuddhasphaTikasaGkAza saddo khaMdappabhavo... samaguNaparyAyaM dravyam samasukhazIlitamanasAM samyagdarzanajJAna ... samAhArasyakavacanam sAvadyalezo :: 97 52 26 187 293 26 110 250 26 208 25 242 313 168 277 110 124 293 25 282 278 25 33 25 170 29 73 306 257 315 karmakANDa, 32. tatvArtha sUtra, 5,30. tatvArthasUtra, 2,30. mUlAcAra, 48 dohApAhuDa, 216. (3) bArasa aNuvekkhA, 90. jIvakANDa, 2. jIvakANDa, 701. paJcAstikAya, 5. mUlAcAra, 481. jIvakANDa, 614. bhAvasaMgraha, 110 siddhabhakti, 20. cAritrasAra pR. 22. jIvakANDa, 601. siddhabhakti, 6. paJcAstikAya, 16. dohApADa 128. nandIzvarabhakti (?) mUlAcAra, 45. AlApapaddhati. karmakANDa, 19. pazcAstikAya, 79. tattvArthasUtra, 5,38 (3) tatvArthasUtra 1,1. svayambhustotra, 58. 379

Page #545

Page #546
CRITICAL APPARATUS The dialectal form of the Prakrit gathas, though they are physically placed in the Sanskrit commentary of Amstacandra, is substantially made to conform to the text as incorporated in the Sanskrit commentary of Jayasena, who, as it is evident from some of his remarks in his commentaries on the works of Kundakunda, appears to be particular about the Prakrit text; and hence, I was tempted to collate the gathas with the MSS. containing the commentaries of Amotacandra and Prabhacandra, which have been designated as A and P and are described below. I regret, however, that I could not get a Ms. containing only the commentary of Jayasena. For the benefit of those who want to read the Prakrit text continuously, I have given the Text with Various Readings in this edition. The Readings are collected from the following MSS. A-It belongs to Sri Ailaka Pannalala D. Jaina Sarasvati Bhavana, Bombay 4; and it is numbered as 5347/1364. It is a paper MS. oblong in size, measuring about 121 by 61 inches. It contains 70 leaves plus the last one. From the contents it is clear that some leaves after the 70th have been lost; and, therefore, the major portion of the final prose passage in Amstacandra's commentary is missing; in the first book gatha No. 23 with its commentary is not copied due to oversight; otherwise the Ms. is quite intact, though the last page is slightly damaged in one corner. The Ms. contains the gathas, chaya and the Sanskrit commentary of Amstacandra. The MS. is fairly accurate, especially in Sanskrit portions, leaving aside some orthographical errors that can be easily detected. The writer appears to be an intelligent copyist with an uniform Devanagari hand. In the first and the last five pages he has written the introductory remarks, preceding each gatha, in red ink; but in the middle they are simply rubbed over with red chalk; it is very convenient to read the gathas only, which, otherwise, would have been very difficult to be detected in those continuously and closely running lines. It is with this MS. that I have checked some of the knotty points in the printed text of

Page #547
382 Pravacanasara the commentary of Amstacandra. The colophon, which gives the date of the MS., runs thus in red ink: iti tattvadIpikA nAma pravacanasAravRttiH samAptA // * // zubhaM bhavatu maMgalaM mahA zrI deyAdvidyA paramezvarI // * // zrIH // atha saMvatsare zrIvikramAdityagatAbdAH saMvat // 1497 // varSa jyeSTha sudi 13 // zanivAsare zrI ttoddaamhaadurge||shrii mUlasaMdhe balAtkAragaNe sarasvatIgacche bhaTTArakazrIpadmanaMdidevA tatpaTTe bhaTTArakazrIzubhacaMdradevAH gurubhrAtA zrImavanadevAstatsiSya brahmanarasiMha tatpustakAt mayA suMdaralAlena lipikRtA iMdoramadhye svapaThanArtha H saMvat 1930 // zrI // zrIrastu // kalyANamastu lekhakapAThakayoH 1 st 1 st 1 A: 11 It can be very easily detected from this colophon that the present MS. is written in Samvat 1930, at Indore, by Sundaralala from a MS., belonging to Brahma Narasimha, which appears to have been written at SFIETSTAZIONI (ant?) in Samvat 1497. Sundaralala says that he copied it for his study; that indicates that he might be knowing Sanskrit, though the language of the colophon is not a piece of good Sanskrit; at any rate, it must be said to his credit that Sundarlala is a faithful copyist. P_-It belongs to Sri Ailaka Pannalala D. Jaina Sarasvati Bhavana, Bombay 4; it is numbered as 1370/309. It is a paper MS. oblong in size, measuring 12 by 62 inches. There are 43 leaves; and the MS., for all appearance, is complete. It contains the text and the Sanskrit commentary of Prabhacandra. The MS. is lately copied in Bombay, in Samvat 1981, from a MS. written in Samvat 1555. The MS. is not carefully written; especially in the beginning portion, the copyist is not able to read correctly the MS. from which he is copying, and which possibly appears to have been written in that padima tra system. Especially the Prakrit portion is very faulty. There is a good deal of disorder, especially in the third book, in the numbering and order of gathas: one is not in a position to say whether the copyist is responsible for this, or more possibly, as the gaps in the middle indicate, the MS., from which this copy is made, was not in a good condition. As one interested in the well-being of that institution, I have to request the authorities of Sri Ailaka Pannalala Sarasvati Bhavana to employ intelligent copyists to prepare MSS. for the institution; otherwise carelessly written MSS. would defeat the very aim of the institution. C_This Ms. belongs to the Balatkaragana Mandira, Karanja, No. 768. It has 178 folios, 10 by 65 inches in size. Each page

Page #548
Critical Apparatus has 16 lines, with some 42 letters in a line. It contains Pancastikaya, Pravacanasara and Samayasara accompanied by Balacandra's Kannada commentary on them. It is accurately copied in general, and may be about 200 years old. Pages 51 to 106 are covered by Pravacanasara. It ends thus: maMgala mahAzrIH || 3200 // sarvagraMthasaMkhyA / / 6634 / / mUlagAthA / / 181 / / 311 / / 443 // sarvagAthA / / 935 // In its readings is used for 1; very often e and ya get interchanged; d is often written for dh; etc. But these are ignored while recording the readings. K-This belongs to the Senagana Mandira, Karanja. It contains Pancastikaya besides Pravacanasara which covers 170 leaves, from 135 to 304. It ends thus: 383 graMthasaMkhyA / 6720 // // malliSeNAcAryakRtaTIkAmidaM bhadraM bhUyAt // zrI // zrI // zrI // The portion beginning with Mallisenacarya appears to be added later on and then scored off. Really speaking it contains the Tatparyavrtti of Jayasena. The order of gathas in the third chapter is different here and there. It writes for 1; often ya and e are interchanged; and about ya-sruti there is some looseness: these are generally ignored while recording the readings. Possibly it is copied from a MS. in Kannada script and that explains the above details as well as the reading attham for laddham. My friend Dr. V. P. Johrapurkar supplied to me the descriptions of C and K and also his careful collations of these from which I have recorded readings selected from the point of view of Prakrit dialectology. My thanks are due to him for his kindness in allowing me to use his collations. In noting the following variants my attention was devoted to the dialectal differences, and those I have very scrutinizingly noted; naturally, apparent mistakes of the MSS. have been ignored; some orthographical peculiarities have been recorded in a few cases. When a reading of some MSS. is noted, it means that others agree with the text printed; and so forth. When all of them give a particular reading, I could not accept it, becasuse my aim has been to give a tentative text as incorporated in the commentary of Jayasena. These Various Readings, I am sure, would be useful, wher we are out to build a critical text of Pravacanasara without any bias for a particular commentator.

Page #549
THE ENGLISH TRANSLATION OF, PRAVACANASARA Book I. 1. Here I pay obeisance to Vardhamana, the saviour, the promulgator of the law, who is saluted by the Suras, Asuras and lords of men, and who has washed off the dirt of destructive Karmas.1 2. (I pay obeisance) also to the remaining Tirtharkaras (i.e., the promulgators of the creed) along with all Siddhas (i.e., the liberated souls) whose nature is pure and to the Sramanas (i.e., the saints) whose behaviour is characterised by knowledge, faith, conduct, penance and energy. 3. I pay obeisance to them collectively as well as individually and to the contemporary Arahantas in the Manusa region. 4-5. .After saluting Arahantas (i.e., Tirthankaras), Siddhas also Ganadharas (i.e. the direct disciples of Tirtharkaras), the band of preceptors and all the saints, and after having taken the life (i.e. a state of life, asrama) of foremost knowledge and faith of pure nature, I adopt equanimity whereby Nirvana is attained. In these foot-notes P. stands for Pancastikaya of Kundakunda and TS. for Tattvartha-sutras of Umasvati as commented upon by Pujyapada. 1. The passional vibrations etc. subject a soul to the influx of Karma which is of the nature of subtle matter. According to its fruit the Karma is divided into eight basic types: 1. Jnana varaniya-k., knowledge-obscuring-k.. which obscures the knowledge of the soul; 2. Darsanavaraniya-k., conation-obscuring-k., which obscures the conative faculty of the soul; 3. Vedaniya-k., feeling-k., which gives rise to, determines and regulates the feelings of pleasure and pain; 4. Mohaniya-k., deludingk., which deludes the faith and conduct of the soul; 5. Ayus-k., age-k., which determines the age in a particular embodiment; 6. Nama-k., body-making-k.. which organises the various physical- features of the embodied being; 7. Gotra-k., familydetermining-k., which determines the high or low family of the individual, and 8. Antaraya-k., obstructive-k., which hinders the happy disposition of the soul. These eight are divided into two groups: Ghati-k., destructive-k., and Aghati-k., non-destructive-k., according as they crush or not the natural attributes of the soul. The first, second, fourth and the last constitute Ghati-k., and the remaining are Aghati-k. These eight basic types (mulaprakrti) are further divided into 148 subtypes (uttara-prakrti) and so forth, each basic type dividing itself into various subtypes. TS. VIII. 2. At present there are no Tirthankaras in our region after Mahavira, who attained liberation in 527 B. C.; but there are Tirthankaras, according to the Jaina tradition, in the five videha-countries of the Manusa-koetra i.e., the first two islands and a half of the Jaina geography, TS. III.

Page #550
I, 16] Pravacanasara 385 6. Nirvana, along with the glories of Devas, Asuras and lords of men, accrues to a soul through conduct pre-eminently characterised by faith and knowledge. 7. Verily this realisation is the Dharma, which, in turn, is pointed out as equanimity; -and equanimity is the state of the self in which infatuatory perturbation is absent. 8. For the time being a substance is said to be constituted of that by which it is transformed; therefore the self should be recognised as Dharma, when there is developed the condition of Dharma. 9. The Soul whose nature is amenable to modification comes to be auspicious, inauspicious or pure according as it develops auspicious, inauspicious or pure states (of consciousness). 10. There is no substance without a modification and no modification without a substance; the existence of a thing is made up of substance, quality and modification. 11. The self that has developed equanimity, if endowed with pure activities, attains the bliss of Nirvana, and if endowed with auspicious activities, attains heavenly happiness. 12. By the rise of inauspicious activities, the soul wanders for long as a low-graded human being, a sub-human being and a helli one being subject for ever to thousands of miseries. 13. The happiness of those who are famous for their pure consciousness or serenity is transcendental, born from the self, supersensuous, incomparable, infinite and indestructible. 14. That Sramana, who has well understood all things and the texts that explain them, who is endowed with self-control and penances, who is free from attachment, and to whom pleasure and pain are alike, is said to represent pure consciousness. (For the definition of Sutra, see gatha 34). 15. He, who has manifested pure consciousness and is free from (knowledge- and conation-) obscuring, obstructive and deluding Karmic dust, has become self-sufficient; and fully comprehends the objects of knowledge. 16. The ominiscient, who has realised his nature and is worshipped by the lords of all worlds, becomes self-sufficient; and he is called Svayambhu. 1. yatha caritran nirvanam bhavati tatha Devendradivibhavo'pi. 2. See note on I, 1.

Page #551
386 Translation of [1, 17 12 17. Further, he represents a condition of the collocation of permanence, origination and destruction, though therein the origination is without destruction and the destruction devoid of origination. 18. In fact, every entity is characterised by existence; and it is with regard to only one aspect that every object suffers origination and destruction.1 19. He develops knowledge and happiness after having exhausted the destructive Karmas, being endowed with excellent infinite strength and excessive lustre and after becoming supersensuous. *1. The miseries of those beings, that have faith in him who is best among all things and who is respected by the foremost among gods and demons, are exhausted.2 20. In the case of the omniscient, the pleasure or pain is not physical, because he is endowed with supersensuousness: so it should be known. 21. The omniscient who develops knowledge directly visualizes all objects and their modifications; he does never comprehend them through the sensational stages such as outlinear grasp. 22. Nothing is indirect to him who is himself ever omniscient and who is all-round rich in the qualities of all the organs of senses though himself beyond the senses. 23. The soul is co-extensive with knowledge; knowledge is said to be co-extensive with the objects of knowledge; the object of knowledge comprises the physical and non-physical universe; therefore knowledge is omnipresent. 24-25. He, who does not admit the soul to be co-extensive with knowledge, must indeed concede that the soul is either smaller or larger than knowledge. If the soul is smaller, the knowledge, being insentient, cannot know; if larger, how can it know in the absence of knowledge ? 26. The great Jina is everywhere and all the objects in the world are within him, since the Jina is an embodiment of knowledge 1. Compare P. 11. 2. The gathas which are marked with an asterisk are not recognised in Amrtacandra's commentary, but they are treated as a regular part of the text by Jayasena; such verses are serially numbered with an asterisk. 3. The sense-perception, being not immediate, has four stages: avagraha; outlinear grasp; tha, consideration or discrimination; avaya, judgement, dharana, retention of the judgement. Such stages are not present when omniscience is functioning. TS. I, 15. 4. See II. 36, 44, 53 etc. infra.

Page #552
-I, 35] Pravacanasara 387 and since they are the objects of knowledge. 27. The doctrine of Jina is that knowledge is the self and in the absence of the self there cannot be (any), knowledge; therefore, knowledge is the self, while the self is knowledge or anything else. 28. The knower has knowledge for his nature and all the objects are within the range of the knowledge, just as the objects of sight are within the ken of the eye, though there is no mutual inherence. 29. The knower, who is beyond sense-perception, necessarily knows and sees the whole world neither entering into nor entered into by the objects of knowledge, just as the eye sees the objects of sight. 30. The knowledge operates on the objects, just as a sapphire, thrown in the milk, pervades the whole of it with its lustre. 31. If those objects are not within the knowledge, knowledge cannot be all-pervasive; the knowledge is all-pervasive, how then objects are not existing in it. ? 32. The omniscient lord neither accepts nor abandons, nor transforms the external objectivity; he sees all around, and knows everything completely. 33. He, who clearly understands the self as of the nature of the knower on the authority of the scriptural knowledge, is called a srutakevalin by the sages that enlighten the world. 34. That which is preached by the Jina through words, which are constituted of material substance,is called the sutra (or the sacred text); knowledge consists in knowing it, and hence the sacred text also is designated as knowledge. 35. He who knows is knowledge; the self does not become a knower with knowledge (as an extraneous instrument). The very 1. I have taken na pravistah na avistah as against the commentators who take na avistah (na apravista)). 2. Sound is material according to Jaina philosophy, and it is the result of the clash of molecules (see II, 40 infra; and also P. 79; TS. V, 24). According to the Vaisesika system, it is a quality of akasa. When once it is accepted that sound is a quality, one is forced to find out some substance or the other, with which it is to be associated; and the Vaibesika school concludes that it is the linga of akasa, because no other substance is convenient for this attribution. As in Jainism, the Mimamsaka school holds that sound is a substance, 3. The doctor takes the temperature of the patient with the thermometer, i.e., his process of taking the temperature stands in need of an outside instrument. We are accustomed to define, nowadays, knowledge as the process of analysis and synthesis; and the author says that this process is not extraneous, but completely identical with, nay the very nature of the soul,

Page #553
388 Translation of [I, 36 self develops knowledge, and all the objects stand (reflected) in the knowledge. 36. Therefore the self is knowledge; the object of knowledge is the substance, which is said to be threefold;1 the substance comprises the soul and the (five) other (substances), which are prone to modification. 37. All modifications, present and absent, of all those types of substances, stand essentially (reflected) in the knowledge, as if in the present. 38. Those, which have never originated and those, in fact, that have been and are already destroyed are the absent modifications; they are directly visualised in omniscience. 39. If that omniscience would not directly visualise the future and past modifications, who then would call that knowledge super-natural ? 40. It is declared that it is impossible to know the past and future for those who are accustomed to) know the object by means of discrimination and other stages (of perception), when it has fallen within the range of the senses. 41. That is called supersensuous knowledge which knows any substance, with or without space-points, with or without form, and those modifications which have not come into existence and those which are destroyed. 42. If the knower develops the influence of the object known, then he does not possess the knowledge which is born after the destruction of Karmas; the great Jinas say that he who so develops, (merely) enjoys the fruit of Karma. 43. The great Jinas say that portions of Karmas are necessarily operating (and giving their fruit); he, who is infatuated with, or shows attachment or aversion towards them, necessarily incurs bondage (of Karmas). 44. In the case of Arahantas, at the time of their Arhatship, (certain activities like) standing, sitting, moving about and religious discourse are natural (and necessary consequences of the Karmic fruition with no effort on their part), just as acting deceitfully is in the case of women. seality and modie referenc 1. With reference to past, present and future; or with regard to substance, quality and modification; or with respect to origination, destruction and permanence; see II, 35-42 infra. 2. See note on I, 21 ante.

Page #554
-I, 54] 45. Arahantas owe their status to the fruits of merits (or meritorious Karmas); their activities are the consequences of the Karmic operations; their activities are called ksayiki (i.e., due to the destruction of Karmas), because they are free from infatuation etc. 46. The transmigratory existence would be an impossibility in the case of all the embodied beings, if the soul itself is naturally incapable of developing auspicious and inauspicious states. 47. That knowledge is called ksayika (i.e., produced after the destruction of Karmas) which knows completely and simultaneously the whole range of variegated and unequal objectivity of the present and otherwise. Pravacanasara 48. He, who does not know simultaneously the objects of the three tenses and in the three worlds, cannot know even a single substance with its (infinite) modifications. 49. A single substance has infinite modes and infinite are the classes of substances; if he does not know (them) simultaneously, how will he be able to know all of them? 50. If the knower, after coming into contact with the objectivity, produces knowledge step by step; that knowledge cannot be eternal, neither can it be ksayika, nor all-pervasive. 389 51. The omniscience of the Jina knows simultaneously the (whole range of) variegated and unequal objectivity possible in all places and present in three tenses; indeed great is the glory of that knowledge! 52. The soul (of the omniscient), though knowing all the things, does not transform itself (under their influence), does not receive (anything external), nor does it become one among them; and hence it is said to be without Karmic bondage.1 *2. Him ever adores the devoted world consisting of Devas, Asuras and lords of men; so do I devotedly adore him. 53. Just as knowledge of various entities is super-sensitive with reference to non-concrete and sensitive with regard to concrete things, so too is happiness; that which is the best of those (two) should be realized. 54. That is pratyaksa knowledge which perceives (all) the nonconcrete (things), among the concrete those (atoms etc.) that are beyond the scope of senses, those that are hidden and all others that are related to substances and also that are not. 1. Compare 32 ante.

Page #555
390 Translation of [I, 55 55. The soul itself is non-concrete (i.e., devoid of the sensequalities); when it is embodied, it comes to be concrete; (thus, being coupled with senses, ) it perceives the perceptible through (the stages of) outlinear grasp etc.,1 or sometimes it does not. 56. The sense-qualities of touch, taste, smell, colour and sound have a reference to material objects; the sense-organs can never grasp them simultaneously. 57. The sense-organs are of foreign stuff; they can never be said to form the nature of the soul. How then what is perceived by them can be direct (pratyaksa or immediate) for the soul? 58. Perception of things through a foreign agency is called paroksa, indirect or mediate; whatever is perceived by the soul alone is pratyaksa, direct or immediate? 59. That self-born, perfect, and pure knowledge which spreads over infinite things and which is free from (the stages of perception such as) outlinear grasp etc., is called the real happiness.3 60. Whatever is known as omniscient knowledge, that alone is a condition of happiness, no (trace of) misery is said to be there, since the destructive Karmas are exhausted. 61. (In the omniscient) the knowledge reaches the very verge of objectivity, and the vision extends over the physical and superphysical universe; in Him all that is undesirable is destroyed and whatever is desirable is achieved. 62. The abhavya souls do not believe the statement that the happiness of those who are free from destructive Karmas is the best of all, while the bhavya souls accept it (and believe).5 63. Lords of men, Asuras and Amaras, harassed by senses that are born with them, being unable to bear with the pain, sport themselves with attractive objects of senses. 64. Know that misery to be natural for those who are attached to the objects of senses; if it is not natural, there would not be any attempt for the objects of senses. 1. See note on 21 ante. 2. TS. V, 23. 3. Ignorance, which is the result of Knowledge-obscuring-karman, is misery in this world; then the real happiness consists in destroying the Karma and in developing absolute happiness which is identical with omniscience and constitutes the very stuff of the self. 4. See note on 1 ante. 5. The souls incapable of attaining liberation are called abhavya, and those capable, bhavya; see P. 163; TS. II, 7.

Page #556
-I, 74] Pravacanasara 391 65. It is not the body, but the very soul itself, that develops happiness having obtained desired objects that are naturally endowed with the qualities of touch etc. 66. Really speaking, the body does not make any embodied being happy even in heaven; but the soul itself develops happiness or misery coming under the influence of the objects of enjoyment. 67. If the visual faculty of people could remove darkness, then the lamp is of no avail; so when the soul itself is happiness, what then the objects of enjoyment contribute ? 68. Just as the sun, all by himself is lustrous and warm, and a deity of the sky, so also the liberated soul is (endowed with) knowledge and happiness, and is a divinity of the world. *3. He is Arhan (i.e., worshipful one) whose glory consists of lustre, conation, knowledge, supernatural accomplishment, happiness, affluence and the leading lordship of the three worlds. *4. I repeatedly offer obeisance to the Siddha, who is superior and never suffering in his merits, who holds lordship over men and Devas and who is never (hereafter) bound to take birth anymore. 69. The soul, that is devoted to the worship of God, ascetic and the preceptor, to the offering of gifts, to virtuous conduct, and to the observance of fasts, is of auspicious activities (or manifestation of consciousness). 70. The soul, endowed with auspicious manifestation of consciousness, is born as a sub-human or human being or a god, and, during that period, obtains different kinds of sensual pleasures. 71. It is evident from the doctrine that the happiness even of the gods is not self-established; oppressed by physical urge, they sport themselves with attractive objects of senses. 72. If men, denizens of hell, sub-human beings and gods (indiscriminately) suffer misery incidental to body, then of what avail is the (distinction of) auspicious or inauspicious activity of the soul? 73. Indra and other sovereigns, quite engrossed as if they are happy, nourish their bodies etc. by means of enjoyments that are the consequences of auspicious activities. 74. If there are, in fact, different merits resulting from auspicious activities (or mental condition), they (merely) occasion a sensual 1. The term upayoga is very difficult to be rendered into English; the shade of its sense often depends on the context; similar is the case with Dharma and other words.

Page #557
392 Translation of [1, 75- thirst to all the beings among whom the gods come last (in the order of enumeration).1 75. Moreover those beings, with their thirst enhanced, pained with desires and burning with misery, hanker after the pleasures of senses and experience them till their death. 76. Happiness derived through sense-organs is dependent, amenable to disturbances, terminable, a cause of bondage and dangerous; and hence it is misery in disguise. 77. He, who does not admit that there is no difference between merit and demerit, wanders in this horrible and boundless transmigratory existence muffled in delusion. 78. Thus, knowing the nature of reality, he, who does not entertain attachment or aversion for any object, destroys all physical pa being endowed with pure manifestation of consciousness. 79. Having abandoned sinful activities and proceeding on the path of auspicious conduct, if one does not abandon delusion etc., he cannot realize the pure self. *5. He is the God who is known for his austerities and selfcontrol, who is pure, who paves the path of heaven and liberation, who is worshipped by the lords of Amaras and Asuras and who stands at the summit of the physical world. *6. Those men attain eternal happiness who salute the God among the gods of gods, who is foremost among the great saints, and who is the preceptor of the three worlds. 80. He, who knows the Arahanta with respect to substantiality, quality and modification, realizes himself; and his delusion, in fact, dwindles into destruction. 81. The soul, being free from delusion and having grasped well the reality of the self, realizes the pure self, if it abandons attachment and aversion. 82. It is in this way that even all the Arahantas have destroyed portions of Karmas; preaching the same they attained Nirvana: my obeisance to them. *7. Bow unto those persons who are pure in faith, foremost in knowledge, practising perfect conduct, and who deserve respect, honour and gifts. 1. TS. VIII, 10.

Page #558
-I, 92*9] Pravacanasara 393 83. The deluded notion of the soul about substances etc., is called delusion, muffled therein and developing attachment or aversion the soul is baffled. 84. Various kinds of bondage become possible, when the soul develops delusion, attachment or aversion; therefore, they are to be destroyed.1 85. False perception of things, absence of kindness towards subhuman and human beings and indulging with objects of pleasurethese are the characteristics of delusion or infatuation. . 86. He, who regularly understands the reality from the Jaina scriptures with direct and other proofs, exhausts the heap of delusion; therefore the scripture should be studied. 87. Substances, qualities and their modifications are (technically) signified by the term artha; and among them, it is said, that the substance is the substratum of qualities and modifications 88. He, who destroys delusion, attachment and aversion, after having grasped the discourse of the Jina, escapes from all miseries within a short time. 89. He, who really knows his soul as constituted of knowledge and others as only related with it as substances, effects the destruction of delusion. 90. Therefore, if the soul aspires after the delusionless state of the self, it should understand from the Jaina creed the self and the non-self among the scheme of) substances with regard to their qualities. 91. He, who, in his state of Sramanya (i.e., asceticism), never believes in these substances with their closely related generality of existence and various special qualities, is not a Sramana, and rel ous purity is not possible for him. 92. The great souled Sramana, who has put an end to his delusive vision, who is expert in scriptures and who has established himself in conduct free from attachment, is qualified as Dharma. *8. He acquires religious merit who, at his sight, is pleased, stands up and respects him with salutation, obeisance etc. *9. Thereby, human and sub-human beings, obtaining the grades of gods and men, have their desires ever fulfilled with wealth and affluence 1. TS. VIII, 1-2. 2. TS. V, 38, 41.

Page #559
394 Translation of [II, *1 Book II. *1. Having saluted and having constantly concentrated my mind on him, I shall discourse in short upon the knowledge consisting in the ascertainment of the highest objectivity. 1. The object of knowledge is made up of substances, which are said to be characterised by qualities, and with which, moreover, are (associated) the modifications; those, who are deluded by modifications, are false believers. 2. Those beings, that are attached to modifications, are pointed out as the followers of the foreign creed (para-samayika); and those, who establish themselves in the nature of the self, are to be known as the followers of one's own creed.1 3. That is called a substance which is endowed with qualities and accompanied by modifications and which is coupled with origination, destruction and permanence without leaving its nature of existence).2 4. The nature of the substance is existence accompanied by qualities, by its variegated modifications and by origination, destruction and permanence for all the time. 8 5. Here, amongst various characteristics, existence is described as one all-comprising characteristic by the great Jina, when (he was) clearly propounding the (religious) creed. * 6. The Jinas have truly declared that the substance is naturally (and essentially) proved to be existential; and it is as well proved from the scriptures; he, who does not accept it, is a false believer. 7. That existing entity established in its nature is the substance; the development of the substance with reference to qualities and modes (artha) is (also) its nature coupled with permanence, origination and destruction. 8. There can be no origination without destruction, nor there is destruction without origination; origination and destruction are not possible in the absence of the permanent substantiality.5 1. For the cosmological shade of meaning of samaya, see P. 3. 2. Compare P. 10. 3. Umasvati expresses the same in TS. V, 29, 30, 38. 4. Compare P. 8-9. 5. The case of liberated souls stands on a slightly different level, see I, 17 ante.

Page #560
-II, 19] Pravacanasara 395 9. Origination, permanence and destruction take place in modifications; modifications are (possible) necessarily in a substance, therefore the substance forms the base of all of them. 10. A substance, in fact, is intimately united with the (three) conditions signified by the terms: origination, permanence and destruction at one and the same moment; therefore, really speaking, the substance is the substratum of) all the three. 11. In a substance some modification originates and some other passes away; but the substantiality neither originates nor is destroyed. 12. The substance, which is not different from its (initial) existence, develops of its own accord some other quality leaving the one; therefore, modifications in qualities are further called the substance. 13. If the substance is not an existing entity, it must be either non-existing or again something else than a substance; in either case how can it be a substance ? therefore, the substance is self-existent. 14. It is the dictum of Mahavira that separateness (prthaktva) consists in having separated space-points; non-identity (anyatva) is the absence of identity; (between satta or existence and dravya or substance) there is no identity (na tabbhavam perhaps the same as atadbhavah, non-identity), then how can those two be one? 15. Substance is existing, quality is existing and modification is existing: so is the detailed scope of existence; the negation of any one of them, in fact, is that negation termed as non-identity. 16. Really speaking what is substance is not quality, nor what is quality is substance; this is a case of non-identity and not of absolute negation: so it is pointed out. 17. That condition, which, in fact, forms the nature of the substance, is quality which is not different from its initial existence; that existing entity established in its nature is the substance: this is the doctrine of the Jina. 18. There is nothing as quality nor as a modification in the absence of a substance; that substantiality is (a condition) of positive existence; therefore the substance is existence itself.1 19. In this manner, the substance forever retains its position, in its own nature, as endowed with positive and negative conditions 1. Compare P. 8, 11-12.

Page #561
396 Translation of [II, 19 according as it is looked at from the substantial and the modificational view-points.1 20. When the soul (in its course) is or will be born as a man, god or any one else, does it leave its substantiality?; if it does not leave, how is it different (in different births)?? 21. A man (so long he has a human body) is not a god; nor is a god a man or a liberated being; if it is not so possible, how can their mutual non-difference be established? 22. All substances are non-different from the substantial viewpoint, but again they are different from the modificational view-point, because of the individual modification pervading it for the time. being. 23. According to some modification or the other it is stated that a substance exists, does not exist, is indescribable, is both or otherwise.3 24. There is no modification (such as human or divine etc.) as such which is permanent; nor there is any activity (of mundane beings) which is not the outcome of their nature. Even if the highest Dharma is without fruit, the activity (of mundane beings) is not without a fruit. 25. The Karma of the Nama type (i.e., the Nama-Karma which determines the various physical characteristics of the embodied beings)* overcomes the nature of the soul with its nature, makes him a man, a sub-human being, a denizen of hell or a god. 1. When it is said that a substance, without leaving its substantiality, undergoes various modifications, naturally there will be two view-points of looking at a substance according as our attention is mainly directed to the substance or towards the modifications: these are called dravyarthika-naya and paryayarthika-naya substantial and modificational view-points. 2. In various births, from the substantial view-point, the soul is the same behind different bodies; but it is different, if the bodies that envelop it in different births are taken into consideration; compare P. 17. 3. This is the famous Syadvada or the Saptabhangi-naya of the Jainas. The human mind is limited; the human speech has its limitations; the world of nature is made up of infinite things, and each thing has an indefinite number of qualities and modes. Every point can be studied in its positive and negative aspects; and when the speech cannot assert both of them definitely, we adopt the alternative that a thing is indescribable. To explore all the characteristics is an endless task; so the author here concentrates his attention on existence and non-existence which together give rise to indescribability, and points out the seven possible alternative modes of assertion; see P. 14. 4. See note on I, 1 ante.

Page #562
-II, 36] Pravacanasara 397 26. Men, denizens of hell sub-human beings and gods who are, in fact, shaped by (their own) Nama-karma, have not realized their nature (of knowledge and bliss), developing as they are their Karmas. 27. In this world, in which modifications originate and pass away at every moment, nothing is absolutely produced or destroyed; what is production of one modification is the destruction of another; and thus origination and destruction are different. 28. In this world, therefore, there is nothing as such absolutely established in its nature; after all mundane existence is (only) an activity of the soul-substance which is moving (in four grades of existence). 29. The soul tainted with Karma attains a condition mixed with Karma; thence Karma clings; therefore Karma is a condition (developed by passions etc.) 30. The development of the soul is soul itself, and this activity (of development) pervades the soul; this activity is known as Karma, and hence the soul is not the (direct) agent of (material) Karmas. 31. The soul develops into (or with) sentiency which, in turn, is said to be of three kinds, say with regard to knowledge, Karma and the fruit of Karma. 32. Knowledge is the comprehension of the objectivity (exactly as it is); whatever is done by the soul is Karma, which is of many kinds; the fruit of Karma is either happiness or misery. 33. The nature of the soul is development: this development is with reference to knowledge, Karma and the fruit; therefore, it should be understood that knowledge, Karma and the fruit constitute the soul. 34. When the Sramana is convinced that the soul itself is the agent, means, action, and the fruit, and if he does not develop anything (else as passions etc.), he realizes the pure self. 35. Substance comprises Jiva, the sentient principle and Ajiva, the non-sentient principle; Jiva is constituted of sentiency and manifestation of consciousness;1 Ajiva is insentient, and the foremost of this class is matter. 36. That space which is accompanied by matter and soul, which is rich with Kala (or time) and the two magnitudes (i.e., astikayas) of Dharma and Adharma (i.e., the principles of motion and rest) and which is eternal, is called Loka or the physical world.2 1. TS. II, 8. 2. TS. V, 12.

Page #563
398 Translation of [II, 37 37. Of this physical world constituted of matter and souls, there take place transformations consisting of origination, permanence and destruction collectively or individually. 38. The characteristics by which the sentient and non-sentient substances are recognised are known as the special qualities called murta and amurta, concrete and non-concrete. 39. The qualities which are perceived by senses, which characterise the material substances and which are manifold are marta or concrete qualities; the qualities of non-concrete substances are to be known as amurta or non-concrete. 40. Colour, taste, smell and touch are found in matter from the finer molecule to the gross earth; and sound is material and of various kinds. 41-42. The peculiar property of Akasa is to give room; of the Dharma-substance, to be a cause of movement; of Adharma-, to be a cause of stationariness; of Kala, to mark the continuity; of soul, the manifestation of consciousness: these are to be known, in short, the peculiar characteristics of non-concrete substances.3. 43. The souls, material bodies, principles of motion and rest, and space: all these possess innumerable space-points; but time has no space-points. 4 *2. These five substances, leaving aside the time, are called astika yas or magnitudes: the word kaya signifies the collection of space-points." 1. Compare P. 99. 2. TS. V, 5, 23-24. 3. According to Jainism space or akasa is a substance, a reality. We can think of a beginning and an end in connection with things limited, but we cannot posit these for nature as a whole. Space extends infinitely, so its extension is infinite. Besides extension there is another characteristic of space, namely, to give room or the capacity to contain. The second is not an independent characteristic, because it needs certain other things for which the room is to be given. The six substances including space as well are there in space to a certain extent, and that much extent is called lokakasa, the physical space; and the rest, where there is nothing but mere space, is called alokakasa, super-physical or non-physical space. The experience of this empty space is possible for the omniscient, since our ordinary experience is always relative. And since omniscience is capable of comprehending even empty space, there is no propriety of calling empty space as a mere theoretical abstraction: thus the Jaina authors accept the possibility of empty space. On gathas 41-42 see P. 23-24, 85-86, 90 etc; TS. V, 17-18, 22. 4. TS. V, 8-9. 5. On astikaya see P. 5.

Page #564
-II, 50] Pravacanasara 399 44. The sky or space pervades Loka and Aloka; Loka is occupied by the principles of motion and rest, by time which rests with the other two (viz., soul and matter) and by soul and matter. 45. Just as there are points of space, so are there of the remaining (substances); a primary atom is without space-points, because (being an unit) it gives rise to the (measure of) space-point. 46. The moment of time is without space-points; it is equal to the time required by that unit of substance measured by one pradesa to traverse one space-point of the sky-substance. 47. That much duration required for crossing from one to the other spatial point is known as) samaya, instant or moment; the objective entity before and after is time; samaya is liable to origination and destruction.3 48. That much portion of the space occupied by one atom is called the space-point and it is capable of giving room to the atoms of all (substances). 49. All substances (excepting time) have one, two, many, innumerable or even infinite space-points, while time has only one space-point viz., samaya, instant or moment. 50. That samaya or instant, which has origination and destruction at one and the same moment, is (still) a samaya established in its nature. 1. TS. V, 11. 2. It is an interesting feature of Jaina physics that it has accepted Time and Space as realities, as much facts as matter; and even their ultimate units are recognised with their mutual relation settled. A primary atom, an ultimate indivisible unit of matter, is an unit of matter; the space occupied by an atom is pradeda or space-point, which is the unit of space, and finally, the time required for an atom to traverse one space-point is samaya, instant or moment, which is an unit of time. The co-ordination of these three fundamental and ultimate facts of physical universe shows the insight with which the Indian mind pursued the analysis of any subject. 3. Compare P. 24 etc. Time, according to Jainism, is a substance, a reality forming a condition of the introduction of changes in other things. The ultimate unit of time is samaya. The Samkhya school, though it does not admit the reality of time, is quite in agreement with the Jaina definition of samaya. Time is both absolute and relative. Absolute time is a non-corporeal substance conditioning the introduction of change in various things; while moments, hours etc. are the modes of relative time only. Like other substances it is characterised by existence, but it differs from others in the fact that it is made up of simple elements called kalanu. Because of this manner of constitution, time is not looked upon as an astikaya. Time as a driving force is almost deified in Atharvaveda. Nyaya-Vaisesikas infer the existence of time from such notions as past, present and future. Buddhism does not accept the reality of time, as its theory of momentariness cannot harbour the possibility of any continuity. According to Buddhist authors, time is treated merely as a subjective element.

Page #565
400 Translation of [II, 51 51. This is the essential nature of kalanu (the unit of time), all the while, that it undergoes what are called origination, permanence and destruction at one and the same moment. 52. That, which has not many space-points, nor even one spacepoint in order that it might be known (?), should be known as void, which is something other than existence. 53. The physical world is stable, eternal and (filled) complete with entities endowed with space-points; he, who knows it, is the soul endowed with four life-essentials. 54. Life-essentials of Jivas or souls are senses, bala (i.e., the channels of activities), duration of life and respiration. *3. Life-essentials (in details) are ten: five senses, three channels of activity viz., of mind, speech and body, respiration and the duration of life. 55. That which formerly lived, lives now and will live in future with the four life-essentials is the Jiva, the sentient principle; these life essentials, moreover, are fashioned by material substances. 56. The soul endowed with life-essentials, bound by infatuatory and other Karmas, and enjoying the fruit of Karmas, is bound by other additional Karmas. 57. If the Jiva, through delusion and hatred, causes harm to the life-essentials of living beings, this results into the bondage of Karmas such as knowledge-obscuring. 58. The soul tainted with Karma, so long as it does not give up attachment towards external objects the foremost of which is the body, possesses other life-essentials again and again. 59. He, who has conquered his senses etc. and meditates the pure manifestation of consciousness of his self, will not be tainted by Karmas; how then can the life-essentials follow him? 60. The transformation of one condition into another, in the case of the soul (when coming into contact with matter whose exis 1. The life-essentials do not form the nature of the soul-stuff, but they are the indications or the signs of the presence of the soul in an embodied condition. We do not perceive the soul, but it has certain essential features in this mundane existence; and they are four in number (and the same would be ten when their details are taken into consideration). The four life-essentials are typically selective and mutually exclusive to a great extent. The signs of soul given by Vaisesikas, namely, pranapana-nimisonmesa-jivana-mano-gat indriyantara-vikarah sukha-duhkheccha - dvesaprayatnascatmano lingani (V. S. III, 2, 4), look more like a descriptive enumeration. 2. Compare P. 30.

Page #566
-II, 70] tential nature is (already) determined, is the modification with its varieties of figuration etc. Pravacanasara 61. Human, hellish, sub-human and divine modifications of the soul are mutually different with regard to the figuration (of the body) etc., because of the operation of Nama-karman.1 62. The nature of the substance established in its existential condition is said to be three-fold (viz., consisting of origination, permanence and destruction); he, who knows it in detail, will not be infatuated with foreign substances. 63. The soul is constituted of the manifestation of consciousness; manifestation of consciousness is towards knowledge and cognition; the manifestation of consciousness of the soul is either auspicious or inauspicious.2 64. If the manifestation of consciousness is auspicious, the soul accumulates merit; if inauspicious, sin; in the absence of both there is no accumulation (of Karmas). 401 65. He, who recognises the great Jinas, attends on Siddhas as well as saints and is compassionate towards living beings, has an auspicious resultant of consciousness.3 66. He, who is steeped in sensual pleasures and passions, who is given to false scriptures, evil intentions and wicked words, and who is cruel and goes astray, has an inauspicious resultant of conscious ness. 67. Being free from inauspicious manifestation of consciousness and without the auspicious one towards foreign substances and being indifferent, I meditate on my self that is essentially constituted of knowledge. 68. I am neither the body, nor the mind, nor the speech, nor the cause thereof, nor the agent, nor the commissioner, nor the consentor of the doers. 69. It is pointed out that body, mind and speech are constituted of material substances; and the material substance, in turn, is a lump of atomic substances. 70. I am neither made of matter, nor is the matter lumped by me; therefore, I am neither the body nor the maker of that body. 1. Compare P. 16. 2. See P. 40; TS. II, 8-9. 3. Compare I, 69 ante.

Page #567
402 Translation of [II, 71 71. The primary atom has no space-points; it is an unit of space-points and itself having no quality of sound; being arid or cohesive it comes to have two or more space-points.1 72. It is said that the points of aridness or cohesiveness of an atom, because of transformation, increasing by one from one onwards, attain infinity. 73. Atomic modifications, cohesive or arid, whether (having) even or odd points, bind mutually, when ordinarily there is the difference of two points, the minimum point being excepted.2 74. An atom with two points of cohesiveness binds with an atom of four points of cohesiveness or aridness; and that of three points with that of five points. 75. The gross entities (or molecules) which have two or more space-points and the subtle or gross earth-water-fire-air bodies come to have different shapes according to their modifications (of the qualities of cohesiveness or aridness). 76. The physical world is thickly packed everywhere with material bodies, subtle and gross, capable of being received or not (by the soul). 77. The molecules capable of becoming Karmas, coming into contact with the (passional) conditions or transformations of the soul, are developed into Karmas; and not that they are so transformed by the soul. 78. Those material bodies, which are transformed into Karmas, go to form the bodies, when the soul is passing into one more body again. 79. The physical body, the transformatory body, the electric body, the translocational body and the Karmic body: all these are made of material substance.* 80. Know that the (pure) soul is without (the qualities of) taste, colour, smell, touch, and sound; it is all the quality of sentiency; it is beyond inferential mark; and it has no definable shape.5 81. Material objects possessing the qualities of colour etc., mutually bind on account of their qualities of touch (viz., cohesiveness 1. See P. 77, 78, 81 etc. 2. TS. V, 33-37. 3. On the significance of skandha see P. 74 etc. 4. TS. II, 36. 5. This gatha is the same as P. 127.

Page #568
-II, 91] Pravacanasara 403 and aridness); the (nature of the) soul is quite opposed to this; then how is it that material Karmas bind it? 82. The soul, which is without colour etc., perceives and knows objects endowed with colour etc. and the qualities; similarly the case of) bondage is to be understood. 83. The soul, which is constituted of the manifestation of consciousness, conceives infatuation, attachment or aversion having obtained various objects of pleasure; so again it is bound up with them (i.e., the passional states). 84. It is by the attitude, with which the soul perceives and knows the obejcts of senses, that it is tinged; and it is thereby, moreover, the Karma binds: so goes the doctrine. 85. Bondage between material bodies is due to their qualities of touch etc. (i.e., cohesiveness and aridness); and that of the soul is due to attachment etc.; mutual interpenetration is said to be the bondage of soul and matter. 86. The soul has space-points, and in those space-points material bodies penetrate and remain as it may be possible; they pass away (according to their duration) or remain bound. 87. When the soul develops attachment, Karma binds; when it is without attachment, it becomes free from Karmas: know this to be in short the real description of the bondage of the soul. 88. Bondage results from the modification which consists of attachment, aversion and infatuation. Infatuation and aversion are inauspicious; while attachment is either auspicious or inauspicious. 89. It is already remarked that auspicious and inauspicious attitudes towards other (i.e., external) things lead to merit and sin (respectively). According to the doctrine (of the Jina), the attitude, which is (inclined) towards neither, is the cause of the destruction of misery.1 90. (All) the living embodiments, immovable like the earth etc. and the movable, are different from the (essential nature of) soul; and the soul is essentially different from them. 91. He, who, having realized (or accepted) his nature, does not understand the self and the non-self (and the difference between them), conceives, through infatuation, an attitude: I am this and this is mine. 1. Compare P. 132; also II, 64 ante. 2. TS. II, 12-13.

Page #569
Translation of [II, 92 92. The soul, effecting the development of its consciousness, is the agent of its own development; it is not the agent of all those conditions constituted of material substances.1 404 93. The soul, though standing in the midst of matter all the while, neither accepts nor abandons, nor is the agent of material Karmas. 94. The soul, at present (i.e., in this transmigratory condition), being the agent of its own modification constituted out of its own substance, is sometimes bound up with or released from Karmic dust. 95. When the soul, under the influence of attachment or aversion develops itself into auspicious or inauspicious resultant of consciousness, the Karmic dust pours into it in the form of knowledge-obscuring etc. *4. The fruition of auspicious or inauspicious types (of Karmas) is intensified by pure and soiled attitudes (respectively); but in reverse to that, all the types have minimum intensity. 96. The soul, which has space-points, when soiled by infatuation, attachment and aversion, is clung by Karmic dust;2 and that is called bondage in the scripture. 97. The Arahantas have preached to the ascetics or saints this discourse in short on the bondage of the soul from the realistic standpoint of view; the same from the ordinary stand-point of view is something different. 98. He, who does not abandon the notion of mineness over the body and possessions that 'I am this and this is mine', gives up the sramanya (i.e., the status of a saint) and goes astray. 99. 'I do not belong to others, nor do others belong to me; I am mere knowledge': he, who meditates thus in concentration, comes to meditate on his (pure) self. 100. Thus I consider myself to be constituted of knowledge and faith, supersensuous, a great objectivity, eternal, stable, independent and pure. 101. Bodies, possessions, happiness, misery, friends or enemies are not the eternal associates of the soul; the soul is eternally constituted of the manifestation of consciousness. 1. Compare P. 65. 2. Compare II, 29 & 86 ante.

Page #570
-III, 3] 102. He, who, knowing this and being pure in self, meditates on that highest Self, whether he is a layman or an ascetic, destroys the dangerous knot of delusion. Pravacanasara 103. He, who has destroyed the knot of delusion, who has overthrown attachment and aversion and is indifferent to pleasure and pain in his condition of a Sramana, attains eternal happiness. 104. He, who has destroyed the dirt of delusion, has abstained from objects of pleasure, has restrained his mind and is established in his own nature, becomes a meditator of the self. 405 105. What does that great sage, who has destroyed the thick destructive Karmas, who directly comprehends all entities and realities, who has reached the end of the objects of knowledge and who is free from doubts, meditate upon? 106. Being free from all hindrances, being all round rich in knowledge and happiness of all the senses (together), being beyond the reach of senses and having no senses, he meditates on the highest happiness. 107. My salutation to that path leading to Nirvana and to those who, following it, attained the state of Sramanas, of Jinas, of Jinendras and of Siddhas.1 108. Therefore, thus realizing the soul as the knower by nature, I give up the notion of mineness and have come to adopt the (notion of) non-attachment. *5. My repeated salutations to those liberated saints whose faith (darsana) is pure, who are endowed with the manifestation of consciousness with respect to right knowledge and who are happy without hindrances. Book III 1-2. Having repeatedly saluted the Siddhas, the foremost great Jinas and the saints, may he adopt asceticism, if he desires for escape from misery, after taking leave of the family of relations, being let off by elders, wife and children, and being intent on the cultivation of knowledge, faith, conduct, austerities and strength. 3. He prostrates himself before a (great) saint, the head of an ascetic band, rich in virtues, endowed with distinctive family, form and age, and honoured by ascetics, saying, 'Admit me'; and he is favoured (with admission to the ascetic community). 1. For their mutual distinctions see the commentary of Jayasena.

Page #571
406 Translation of [III, 4 4. I do not belong to others, nor do others belong to me; there is nothing that is mine here: thus determined and conquering his senses, he adopts a form similar to that in which he is born (yatha-jata-rupadharah).1 5-6. The (external) emblem (of a Jaina saint) consists in possessing a form in which one is born, in pulling out hair and moustache, in being pure, in being free from harm unto beings etc., and in not attending to the body (apratikarma); the (internal) Jaina (ascetic) emblem, which is the cause of negation of births, consists in being free from infatuation and preliminary sins, in being endowed with purity of manifestation of consciousness and activities, and in having no desire for anything else. 7. Adopting this (ascetic) emblem (both external and internal), at the hands of an excellent preceptor, bowing to him and (then) hearing the course of duties consisting of vows, when one begins to practise it, he becomes a Sramana (i.e., an ascetic). 8-9. (Five) vows, (fivefold) carefulness, control of (five) senses, pulling out the hair, (sixfold) avasyakas (or essentials), nakedness, not taking bath, sleeping on ground, not cleansing the teeth, taking meals in a standing posture and taking only one meal a day-these, in fact, have been prescribed, as the primary virtues3 of the ascetic, by the great Jinas; he, who is negligent about them, is a defaulter (who needs to be reestablished on the correct path). 10. That preceptor, at whose hands they accept the (ascetic) emblem, is known as pravrajya-dayaka (i.e., the teacher who initiates them into the ascetic fold); the remaining ascetics, who help to reestablish them in the right course, when they have committed certain defaults, are called niryapaka. 11-12. When the monk is carefully conducting (his) physical activities, if there is a default, to him is then prescribed a (lustral) 1. It means that he should give up everything including clothes and remain naked; this is the excellent type of Jaina asceticism. 2. appadikammam occurs here, in gatha 24, and also in 28 without the negative particle. Reading the two gathas side by side the sense is clear that a monk is not to pay attention to, caress and decorate his body in any way. prati and pari are often interchanged in Prakrit and sometimes phonetically represented by padi. So more conveniently and accurately the form should be derived from kr with pari. a-prati-ky is not altogether wrong, but the sense becomes restricted. pari is preferable as seen from the use of parikarma in gatha 28. 3. For the detailed discussion about primary virtues, see Mulacara of Vattakera, chapter 1.

Page #572
-III, 20) Pravacanasara 407 course of conduct preceded with alocana (i.e., the report of sins committed); the defaulter monk should approach a monk (practically) expert in the Jaina doctrine, should confess before him and practise what is prescribed by him. 13. Whether in the company of his preceptor or alone, without (any) breach with regard to his ascetic course, an ascetic should remain ever avoiding the attachments. 14. That is perfect asceticism, when one practises his course ever intent on knowledge preceded by faith and exerting in the (practice of) primary virtues. 15. A Sramana does not entertain attachment either for food or for fast, either for residence or for touring, or for paraphernalia, or for co-monks, or for unhealthy gossip. 16. Careless activities of a monk when sleeping, sitting, standing and walking, are always known as continuous harm unto living beings. 17. Let the being die or not, harm unto living beings is certain (to occur) in the case of him who is careless in conduct; there is no bondage for him, who is mindful of the items of carefulness, by mere (physical) harm. *1-2. If a subtle living organism is crushed or killed with the contact of the feet in movement of an ascetic who is careful in his walking towards his destiny, the scripture does not hold him liable even for a slight bondage as a consequence of that; (the case is similar to the statement:) it is infatuation alone that is called paraphernalia on the authority of the spiritual lore. 18. A Sramana of careless conduct is called murderer of the six (classes of) embodied beings; if he carefullly practises (his course of conduct), he is forever uncontaminated like the lotus on water. 19. There is or there is no bondage, when a being dies in the course of physical activities; bondage is certain from attachment to paraphernalia, therefore ascetics give up everything. 20. If there is no renunciation (absolutely free from (any) expectation, the monk cannot have the purification of mind; how can he effect the destruction of Karmas, when he is impure in mind? 1. Himsa is not merely prana-vyaparopana, but pramatta-yogat pranavyaparopanam himsa (TS. VII, 13). It is the passions, negligent and careless channels of activities etc., that matter most; it is the mental condition, rather than the visible act, that is of utmost importance. For instance, parigraha does not so much consist in having physical contact with external objects as in being infatuated with them.

Page #573
408 Translation of [III 20*3 *3-5. (If you were to say that) it is (found) stated in certain texts that a monk accepts a piece of clothing and possesses a pot; (we have to ask) how can he (with these) be independent and without activities involving preliminary sin ? If he accepts a piece of clothing, gourdbowl and anything else, necessarily there is involved harm unto living beings, and there is disturbance in his mind: he accepts the pot and the piece of cloth, cleanses them, washes them, carefully dries them in the sun, protects them and is afraid of others (that they might take them away.)1 21. (If he accepts these things) how then is he not liable to infatuation, preliminary sin and lack of control?; similarly when a monk is attached to external things, how will he realize his self? 22. A monk should so conduct (his course of duties), understanding the necessities of) time and place, that, when using the paraphernalia, there should not be any default (with respect to primary virtues) in accepting and abandoning it. 23. Let the monk accept that little (quantity of) paraphernalia, which does not involve bondage (i.e., which is sanctioned by the scripture), which is not desired for by men who are not self-controlled (i.e., which is essential for maintaining self-control) and which does not give rise to (any) infatuation etc. 24. Even the slightest thought about the body, on the part of him who aims at the negation of births, is considered as attachment; therefore the great Jinas have preached non-attention (towards the body). *6. The religion preached by great saints (i.e., the Tirthankaras) does not aim at (happiness etc. in) this or the next world (but only at liberation); then how is it that, in this religion, women are prescribed an alternative ascetic emblem (consisting of clothing etc.)?3 1. The life of a Jaina monk is expected to be ideally self-sufficient, independent and without sin; but these virtues cannot be ideal, if he were to accept clothes, alms-bowl etc.; dugdhika is a kind of native gourd. 2. a-prati-krusta, that which is not forbidden by the scriptural injunction; see *20 infra. 3. A question is raised that women, when they are not allowed to accept the standard course of asceticism, it means, should go only to heavens etc. which, as a matter of doctrine, are not considered to be healthy objects of aim. Liberation is the only aim, to be aspired after, which can never be attained by any other course than the adoption of standard asceticism; if women are to get liberation, they should also be allowed to accept the standard emblem. The answer is given in the gathas to follow.

Page #574
III, 25] Pravacanasara 409 *7. In fact, liberation is not said to be possible for women in that very birth; therefore an alternative (ascetic) emblem is prescribed for women befitting them. *8. The nature of these (viz., women) is naturally full of negligence (pramada), and hence they are designated as pramada; therefore these women (pramadah) are said to be plentifully negligent. *9. As a matter of fact, women are liable to infatuation, aversion, fear and disgust; in their mind (there is) crookedness of a varied type; therefore they cannot attain liberation in that very birth). *10. There is not a single woman, in the whole world, who is hout even one of these above faults; their limbs are not closed (?) (samudan), and hence they need clothing. *11. In their case there is always the mental mobility and fickleness and the periodical oozing of blood (at the time of monthly course) wherein grow subtle human organisms. *12. There is said to be the growth of subtle organisms in the female organ of generation, in between their breasts and in the parts of their navel and armpit; then how can self-control be possible for them ? *13. Women cannot effect (complete) exhaustion of Karmas, even though they are pure in faith, are endowed with scriptural study and practise a severe course of conduct. *14. Therefore the Jinas have prescribed for them an emblem befitting their nature (i.e., consisting of clothing etc.); those, that are endowed with family, form and age and practise that course, are called nuns (sramani). *15. He is a fit one for accepting the ascetic emblem who hails from the three castes (varnas), whose limbs are healthy, whose age can stand the austerities, who is of winning appearance and whose character is free from any scandal. *16. The loss of three jewels is said to be the (greatest) loss by the Jinas, even by any other loss one does not remain fit for observing sallekhana, ? i.e., the voluntary submission to death. 25. According to Jainism the (acceptable) ascetic paraphernalia is said to consist of the bodily form in which one is born, the words of the teacher, (disciplinary) modesty and the study of the sacred texts. 1. TS. I, 1. 2. sallekhana is a form of an ascetic ideal consisting in voluntary submission to death; and it must necessarily be differentiated from what is ordinarily called suicide: see Ratnakaranda Sravakacara of Samantabhadra, verses 122-30.

Page #575
410 Translation of [III, 26 26. He is Sramana who has no desires in this world and no attachment for the next, whose diet and tourings are proper, and who is free from passions. *17. The ascetic becomes negligent or careless, when he is affected by the four (passions), anger etc.1 and unhealthy gossip, by the objects of senses, and by affection and drowsiness. 27. (Really speaking) the soul of the monk does not eat (any) food; that is the (internal) penance; and the ascetics are after that. The ascetics are (as good as) without food, even if they accept faultless food. 28. The Sramana possesses the body alone, and even towards the body he pays not attention of mineness; he yokes the same to austerities without concealing his ability. 29. (The proper food consists of) one meal which is not stomachful, in the form in which it is obtained, which is obtained by begging and by day, wherein there is no consideration of juices and which does not contain honey and flesh. *18-19. There is an incessant growth of subtle organisms of the nigoda class2 (similar to the colour of the flesh etc.) in the pieces of flesh cooked or raw and in the course of being cooked; he, who eats or touches the pieces of raw or baked flesh, kills, in fact, a host of many crores of beings. *20. The unauthorised food (i.e., not sanctioned by the scriptures), which has fallen in the (cavity of) palms, should not be given to others; he is unfit to eat (again) after giving it (to others); if he eats, he must repent for that. 30. A monk, young or old, exhausted or diseased, should practise a course of conduct fit for him in a manner that there is no violation of primary virtues. 31. If a Sramana observes his course of conduct understanding the (nature of) food, touring, place, time, physical labour, his forbearance and his bodily condition, he incurs the least bondage. 32. He, who is concentrated on one thing alone, is a Sramana; such a concentration is possible for him whose comprehension of the 1. Anger, pride, deceit and greed are the four passions; unhealthy gossip is also of four kinds: about women about food, about thieves etc. and about the state. 2. nigoda beings form a class by themselves at the lowest stage of evolution with minimum amount of vitality. They live in groups rather than as individuals. They are said to take birth and die eighteen times within a wink of time.

Page #576
-III, 42] objectivity is certain; this certainty (of knowledge) is possible from the study of) scriptures; therefore application to the (study of) scriptures is of the highest importance. 33. The Sramana, who is lacking in the study of scriptures, does not know his self and the things other than his self; without knowing the objectivity how can the monk destroy the Karmas? 34. The saints have scriptures as their eyes; all the living beings have sense-organs as their eyes; the gods have clairvoyance as their eyes;1 and the Siddhas have eyes in every way. 35. All the objects, with their various qualities and modifications, are known from the scriptures; those, who know them learning from the scriptures, are the Sramanas. 36. He, whose right faith is not preceded by the (study of) scripture, cannot possess self-control: so says the sacred text; and if he has no moral discipline, how can he be a Sramana? 37. One does not attain liberation (merely) by the (study of) scripture, if he has no faith with regard to the nature of reality; or one who has faith cannot attain Nirvana, if he is devoid of moral discipline. 38. The man of knowledge, who is controlled in three ways 2, destroys within a breath the Karma which a man devoid of knowledge could destroy in hundred thousand crores of lives. Pravacanasara 39. Further, he, who has an atom of attachment towards body etc., cannot attain liberation, even if he knows all the scriptures. *21. Especially in ascetic life, moral discipline is said to consist in renunciation, in abstaining from activities (leading to sin), in refraining from sensual pleasures and in destroying the passions. 411 40. That Sramana, who has five-fold carefulness, who is controlled in three ways, who has curbed his five senses, who has subdued his passions and who is completely endowed with faith and knowledge, is called self-disciplined. 41. Enemies and the members of the family, happiness and misery, praise and censure, a clod of earth and (a lump of) gold, and even life and death are alike to the Sramana. 42. He, who is simultaneously applied to (the cultivation of) the trio of right faith, knowledge and conduct, is said to have attained concentration; and he has perfect asceticism. 1. TS. I, 9, 21. 2. Mentally, verbally and physically.

Page #577
412 Translation of [III, 43 43. If an ignorant ascetic, accepting an external object, falls a prey to delusion, attachment or aversion, he is bound by various Karmas. 44. If an ascetic develops neither infatuation nor attachment nor aversion, he necessarily destroys various Karmas. 45. According to the authority of the) scripture the ascetics are endowed with either pure or auspicious manifestation of consciousness; amongst them, those endowed with the pure one have no Karmic influx and the rest have. 46. The ascetic course of conduct, resulting from auspicious manifestation of consciousness, consists in devotion to Arahantas etc. and in showing affection towards those who are applied to the doctrine. 47. Standing up (when the elderly monks arrive), following them (when they are going), showing respect to them) and removal of fatigue: these, accompanied by salutation and adoration, are not forbidden for monks having auspicious resultant of consciousness. 48. Preaching about right faith and knowledge, receiving and feeding the pupils, and giving instruction in the worship of great Jin as constitute the course of conduct of monks with auspicious resultant of consiousness. 49. He, who renders assistance to the ascetic community consisting of four classes without causing harm to any living being, is the foremost monk (possessing subhopayoga). 50. If an ascetic, in course of rendering assistance to his comonks, causes pain to living beings, he is no more an ascetic but becomes a house-holder, because that forms the duty of a layman. 51. One should confer benefits on all the Jainas whether practising the course of duty of a house-holder or of an ascetic through compassion and without expecting anything in return, even though this involves slight sin. 52. A monk (of subhopayoga) should, to the best of his ability, help a co-ascetic seeing him suffering from disease, hunger, thirst or exhaustion. 1. Compare P. 135. 2. Compare P. 136. 3. See Jayasena's commentary for the explanation of four classes in the ascetic community.

Page #578
- III, 62] Pravacanasara 413 53. Talk with common people, if it results into auspicious consciousness, for rendering assistance to diseased, revered, young or old ascetics, is not forbidden.' 54. This course of conduct is good for monks; but it is the best for house-holders, whereby alone they (gradually) attain the highest bliss. 55. The auspicious attachment fruits otherwise according to the object with which it is associated, like the seeds, at the sowing time, sown in different kinds of fields. 56. One, who is devoted to vows, rules, study, meditation and charity and who is keeping in mind the aims prescribed by a teacher who has not attained omniscience, will not attain liberation, but attains a pleasurable condition of existence (to be followed by births again). 57. Reverence, service and gifts offered to persons, who do not know the nature of reality and in whom pleasures and passions predominate, result into wretched births among men and gods. 58. Since objects of pleasures and passions are described as sin in the sacred texts, how can those, who are given to them, be able (to cross and) to help others to cross (the mundane existence)? 59. That man, who has refrained from sin, who entertains an attitude of equality towards all religious people and who maintains a band of virtues, joins the excellent path of liberation. 60. Those, that are free from inauspicious manifestation of consciousness and are endowed with pure or auspicious one, can (cross and) help others to cross (the mundane existence); one who is devoted to them attains excellence. 61. Seeing a natural objects in the form of a great saint), one should perform such duties, the foremost of which is standing up, one is to be honoured according to his merits: that is the advice (of Jinas). 62. Meritorious ascetics in this world, it is said, should be welcomed with a stand-up, should be greeted with words, should be served, fed and revered, should be saluted with folded hands and be bowed down to. 1. As a rule he is not to have any familiarity with common people but on some such exceptional occasions it is not forbidden. 2. By observing the course of conduct preached by a non-omniscient teacher one cannot attain liberation which is decidedly superior to heavens. 3. He is a natural object, because he is yatha-jata-rupa-dharah without any artificiality

Page #579
414 Translation of [III, 63 63. Sramanas, skilled in the interpretation of sacred texts and rich in moral discipline, austerities and right knowledge, should be welcomed with a stand-up, should be served and be bowed down to by other ascetics. 64. It is opined that one does not become a Sramana, though endowed with moral discipline, austerities and scriptural study, if he has no faith in the realities, the foremost of which is the soul, as preached by Jinas. 65. Seeing an ascetic abiding by the injunctions of the scripture, he, who ridicules him through malice and is unwilling to do these reverential duties (unto him), ruins his conduct. 66. If a monk of inferior merits, thinking (proudly) that he is a Sramana, expects reverence from one who is more merited, he wanders in worldly existence till infinity. 67. If monks possessing more merits with regard to their asceticism, remain practising (their duties) with (or in the company of) those of inferior merits, they are victims of false faith and lose their conduct. 68. He, who has properly grasped the interpretation of the sacred text, who has pacified the passions and who excels in austerities, cannot be self-controlled, if he does not abandon company with common people. *22. He, who is pained in mind at the sight of and receives kindly the thirsty, hungry and miserable, is a man of compassion.1 69. If a monk, after becoming a Nirgrantha ascetic, still dabbles in worldly professions (like palmistry etc.), he is called a worldly man (or a commoner), even though he is endowed (externally) with selfcontrol and austerities. 70. Therefore, a Sramana, if he desires for release from misery, should always live with an ascetic of equal merits or possessing more merits. 71. Those, who have wrongly grasped the nature of realities and are sure (in their mistaken way) that the reality, according to the creed, is such, wander long (till infinity) in mundane existence which is full with the fruits of misery. 1. This gatha is the same as P. 137.

Page #580
-III, 75] Pravacanasara 415 72. He, who has abstained from improper conduct, who is certain about the nature of reality exactly as it is, whose soul is peaceful and who maintains perfect asceticism here, will not live long without attaining the fruit (of liberation). 73. Those, that have grasped all things properly, have renounced (attachment for) external and internal paraphernalia and are not steeped in pleasures of senses, are called the pure or Suddha. 74. He, who is pure, is said to be a Sramana; to the pure one belong faith and knowledge; the pure one atttains liberation; he is a Siddha: my salutation to him. 75. He, who, practising the course of duties of a house-holder and of a monk, comprehends this doctrine, realizes, within a short time, the essence of the doctrine (namely, the Self). 1. ajjhattha I have taken as adhyatma. 2. The author does not lose the opportunity of mentioning the name of the present work indirectly.

Page #581
INDEX The index is mainly intended for giving a topical analysis of Pravacanasara under convenient heads. In view of the fact that the English equivalents of Jaina technical terms are not finally settled, even if settled the English equivalent may not always necessarily and exclusively indicate the same Jaina term, I have put the topics with Sanskrit words at the head; and in every case an English equivalent, at least the meaning, is given. In giving the English equivalents I have always taken into consideration the suggestions of my worthy predecessors; and at times I have differed from them, because it was felt that a better connotative equivalent was needed. Some important and technical terms have also been included here. The references are to Books and Nos. of gathas; Nos. with an asterisk indicate the additional gathas according to Jayasena's commentary. I, 68 *3 means the 3rd additional gatha of Jayasena's text which comes just after 68th regular gatha of the first Book. 41. Ajava-Non-life or the insentient princi- ! demerit caused by II, 64; characterple; nature of II, 35. istics of II, 66; karmic influx in III, 45. Adharma-The principle of stationariness Astikaya--A magnitude, a technical name or the fulcrum of rest; property of II, given to five substances, time being excepted; five kinds of & defined II, Anagara--An ascetic II, 102 (?) 43 *2. Anyatva-Non-identity; defined II, 14. Akasa-Space, also sky; the property of Appadikammam-Non-attention towards II, 41; space-points of II, 43; two the body III, 5, 24 also 28. kinds of II, 44. Appadikuttha-Not forbidden by the Agama--The Jaina scripture; importance sacred text III, 23, 29 *20. of the study of III, 32; karman desAbhavya-A non-liberable being; nature troyed by the study of III, 33; monks of I, 62. see through III, 34; self-control obAmurta-Non-concrete; defined II, 39; tained from III, 36. see guna. Atman-The self; coextensive with knowArahanta (Sk. Arhat)-One who is wor- ledge, neither less nor more I, 23-24, thy of worship, Tirthankara; nature of 36; identity with knowledge I, 27; the the activities of I, 44-45; glories of I, happiness itself I, 67; contact & rela68 *3. tion of karma with II, 29-30; the relaArtha-An existential entity; some cha- tion of three kinds of cetana with II, racteristics of I, 10; defined I, 87. II, 33; agency etc. in II, 34; property of 1; agama as the proof of III, 35. II, 42; nature of II, 63; independence Avagraha-Outlinear grasp I, 21, 59. of II, 68; body not identical with II. Avadhi--Clairvoyance; as the eye of gods 70; real nature of II, 100; external III, 34. things & relations different from II, Asubhopayoga-Inauspicious manifesta- 101; see also jiva and cetana. tion of consciousness; fruit of I, 12; Arambha-Preliminary sin; all those

Page #582
- Guna] INDEX 417 activities which involve some slight curred due to II, 58; a way of escaping harm to living beings; III, 20 *4. from II, 59; transformation of mateAlocana-Report of defaults III, 11-12. rial aggregates into II, 77; body of Avasyaka-Essential duty III, 8. II, 79; illustration of the bondage of Asrava-The influx of Karmas; causes of II, 82; possibility of the destruction III, 45. of III, 20, 33, 44; causes of III, 43; Ahara-Food etc.; nature of monk's III, nama-k. the states of existence fashion 29, 29 * 20; reasons for abstaining from ed by II, 25-26, 61. non-vegetarian III, 29 *18-19. Kaya--Body, an embodied being; six Aharaka (-sarira)-The translocational kinds of III, 18. body II, 79. Karmana (-sarira)-The karmic body Indriya-The sense organ or the sense; II, 79. simultaneous comprehension impossi- | Kala-Time; property of II, 42; spaceble for I, 56; not a part of the soul's points denied in the case of II, 43. nature I, 57; sense-perception not Kalanu--The ultimate unit of time II, 51. pratyaksa I, 57; nature of the happi- Kevala-jnana--Omniscience; equated with ness from I, 76. happiness I, 19, 60; its direct comIha-Discrimination I, 40. prehension without sensational stages Utpada-vyaya-dhrauvya--Origination, de- I, 21; the manner of its vision I, 29; struction and permanence; refer to as a reflector of present and absent modifications leaving arthatva I, 18. modifications I, 37; scope of the comII, 9; interaction of II, 8; simultaneous prehension of I, 41, 48; its ability to presence of in a substance) II, 10; know all substances with all their relation of origination and destruction modifications I, 49; simultaneous comII, 27. prehension of I, 50; glory of I, 51; Upadhi--The same as parigraha III, 23. pratyaksatva of I, 54. Upayoga--The manifestation of conscious- Keyalin-The omniscient; his exemption ness. It is a very mobile term, whose from physical feeling I, 20; no indirect shade of meaning slightly changes perception in his case I, 22; the mode according to the context. It is a con- of his vision and comprehension I, 29; dition of the soul which is an embodi- his immunity from disturbances when ment of consciousness; three kinds of seeing and knowing I, 32; his immuI, 9; two channals of II, 63. nity from bondage I, 52; the object Audarika (darira)-The physical body of meditation of II, 106. II, 79. Ksayika-jnana--Knowledge which origiKarman-Karma, a subtle type of matter nates after the destruction of karmas; which inflows into the soul, when the defined I, 42, 47. latter is disturbed by passional vibra- Ganadhara-An apostle, the direct distions etc,; ghati-k. destroyed by Maha- ciple of Tirthankara, but sometimes vira I, 1; ghati-k. destroyed in sud- equated with acarya, who is at the head dhopayoga I, 15; nature of and soul's of an ascetic group I, 4. contact and relation with II, 29-30; soul Guna-Quality; modifications associated bound by II, 56; harm to life-essentials with II, 1; substance is the substratum as the cause of jnanavaraniya-k. etc. of II, 18; murta and amurta distincII, 57; life-essentials are further in- | tion of II, 38.

Page #583
418 INDEX Caritra of Caritra--equated with dharma and sama Jneya-The object of knowledge; coI, 7. extensive with knowledge I, 23; scope Cetana--Sentiency or consciousness; defi- of I, 23; reflected in and grasped com nition of and three kinds of II, 31-32; pletely by Jina 1, 29; its relation with see also atman and jiva. jnana illustrated I, 28. Chadmastha-One who has not attained Tapas --Penance, austerity; in the form omniscience; fruit of following III, 56. of fast III, 27. Cheda-Default (in the practice of pri- Taijasika (-sarira)-The electric body II, 79. mary virtues); and Chedopasthapaka is Trasa (-kaya)-Movable body (or being) that monk who stands in need of re- that possesses more than one sense II, 90. establishment in the correct behaviour Deva-A god, a resident of heavens; after he has committed a default III, nature of his happiness I, 71, 73-75. 9; antidotal procedure against III, Dravya-Substance; defined I, 49. II, 3; 11-12; guarding against III, 13, 22. infinite number of and infinite modiJiya-Soul or the sentient principle; non- fications of I, 49; as made up of quali concrete nature of I, 55; as one that ties II, 1; nature of II, 4; differentia develops happiness I, 65-66; its di- of II, 5-6; origination etc. associated fference and non-difference in different with the condition of II, 7; orgination births explained II, 20-21; nature of etc. intimately & simultaneously united II, 35; space-points of II, 43; as a with II, 10; existential character of and knower endowed with four life-essen- immunity from modificational disturtials II, 53; incurrance of karmas by bance II, 11; its relation with qualities II, 56; modifications of II, 61; descrip- and modifications II, 12; satta as the tion of II, 80, illustration of the karmic characteristic of II, 13, 17-18; positive bondage of II, 82, 84; bondage resul- and negative aspects of II, 19; two ting from the passional vibrations of kinds of II, 35; concrete and nonII, 83-84; embodiment distinct from concrete qualities of II, 38; spaceII, 90; conditions of material substa- points of II, 49; three-fold nature of nces not caused by II, 92; discussion II, 62. about the reception of karmas by II, Dravyarthika (-naya-Substantial view23; see also atman and cetana. point; non-difference established by Jnana-Knowledge; coextensive with the II, 22. self and the objects of knowledge Dvesa-Aversion (Pk. form dosa); see I, 23; all-pervasiveness of I, 23; the raga with which it is generally coupled. self identical with I, 27; its relation Dharma--equated with caritra and sama with jneya indicated with an illustra- I, 7; the soul considered as I, 8; a tion I, 28; its enlightenment of objects designation of sramana I, 92. illustrated I, 30; equated with the Dharma-The principle or fulcrum of understanding of the sacred text I, motion, property of ni, 41; space34; equated with the knower I, 35; points of II, 43. equated with the soul I, 36; two kinds | Dhyata-A meditator; qualifications of of I, 53; its being pratyaksa I, 54; II, 104. pratyaksa-.and paroksa-, distinguished Niryapaka-An ascetic who establishes and defined I, 58; karmas instantane- a defaulter-monk in the correct behaously destroyed through III, 38. viour; defined III, 10.

Page #584
-Raga] INDEX 419 Nirvana--Nirvana or Liberation; a way bodies of II, 76; bodies formed by II, of attaining I, 6; salutation to the 78; kinds of bodies formed by II, 79. path of II, 107; in the same birth Prthaktva-Separateness; defined II, 14. women cannot attain III, 24 *7-14, Pradesa-Space-point; predicated of diffeinfatuation as a hindrance to III, 39; rent substances II, 43; defined and its attainment of III, 59-60. scope II, 48. Panca-paramesthin-The five dignitaries; Pramada-A lady; why a woman is enumerated and saluted I, 4. called III, 24 *8. Paramanu--A primary atom; a measure Pravacanasara--The essence of the doc of space-point II, 45; nature of and 1 trine viz., nija-paramatman III, 75. the aggregates formed by II, 71; process, Pravrajya-dayaka-A preceptor who iniwith illustration, of aggregates formed tiates a monk in the order; defined by II, 72-74. III, 10. Para-samaya--A heretic creed; para- Prana-Life-essential; four kinds of II, samayika, a follower of the heretic 1 54; Ten further subdivisions of II, 54 creed; defined II, 1-2, 6: *3; material nature of II, 55; Karmic Parigraha---Attachment for parapherna- bondage consequent on the harm unto lia; defined III, 17 *2; bondage caused II, 57. by III, 19; self-realisation endangered Bandha-Bondage of karmas; its possibiby III, 21; hindrances due to III, 20 l ity I, 84; of soul and matter illustrated *3-5, 39; acceptable type of III, 23, I1, 81-82, 85, 86; the doctrine of II, 25; see also mamatva. 87; discussed in detail II, 95-97; Paryaya--Modification; subjected to ori- himsa as a cause of III, 17. gination and destruction I, 18; modi- Bhavya-A liberable being; nature of fications of all substances, both present I, 62. and absent, reflected in knowledge I, Mamatva--Sense of ownership, notion of 37; absent par yaya defined I, 38; mineness; mundane circuit caused by qualities associated with II, 1; a sub- II, 58; renunciation of II, 98-99, 108. stance endowed with II, 9; substance III, 15; not even for body III, 28. as the substratum of II, 18; as the Murcchu--Infatuation, excessive attachground of seven-fold predication II, ment III, 39; see also parigraha. 23; defined II, 60; illustrated II, 61. Murta-Concrete; defined II, 39; see Paryayarthika (-naya) - Modificational also guna. view-point; difference established by Mulaguna--Primary virtue; twentyeight II, 22. enumerated III, 8-9. Papa-Demerit; defined II, 89. III, 58; Moha-Delusion or Infatuation; destrucsee also punya. tion of I, 80, 86, 88-89. II, 102; dePunya--Merit; really not to be distin- fined 1, 83; as a cause of bondage I, guished from papa (so far as the 84; characteristics of I, 85. attainment of Nirvana is considered) Moksa-Liberation; see Nirvana. 1, 77; defined II, 89. Raga-Attachment; as a hindrance to Pudgala-Matter; its qualities I, 56. II, the realisation of spiritual purity I, 81; 40; sound as a form of II, 40; space- as a source of infatuation I, 83; as a points of II, 43; forms and constituents cause of bondage 1, 84, II, 87; two of II, 69; the physical world full with kinds of II, 88; illustration of the fruit

Page #585
420 of III 55; see also dvega with which it is generally coupled. Linga-Emblem (viz., the ascetic emblem); description and two kinds of III, 5-6; that prescribed for women III, 24 *6 etc. Loka-physical world II, 36; -akasa physical space; origination etc. in II, 37; constituents of II, 43. Vardhamana-Vardhamana alias Mahavira, the last Tirthankara of the Jainas; he attained liberation in 527 B. C.; saluted along with previous and contemporary Tirthankaras I, 1-3. Vikatha-Unhealthy gossip; four kinds of III, 15. INDEX Visaya The objects of pleasure; as the source of misery I, 64. Vaikriyika (Pk. Veuvvija) (-sarira)The transformatory body II, 79. Vrata-Vow III, 8. Sabda-Sound; the material nature of II, 40. [Linga 37; as a necessary qualification of a sramana III, 64. Sramana-An ascetic, a saint; his qualifications I, 91-92. III, 26; dharma as a designation of I, 92; procedure etc. to be observed at the time of the initiation of III, 2, 7; reflection and appearance of III, 4; his caution against cheda III, 13; commission of himsa by III, 16; careful activities prescribed for III, 18; responsibility of himsa on III, 171-2; foodlessness of III, 27; how least karma is incurred by III, 31; definition of a self-controlled monk III, 40-42; destruction of karmas by III, 44; activities allowed for an ascetic of subhopayoga III, 47-49; mutual help among III, 52; the occasion when contact with commoners not forbidden for III, 53; formalities to be observed by III, 61-63; Faith to be possessed by III, 64; malice and vanity leading to the fall of III, 65-66; his mistake in cooperating with a lower monk III, 67; selection of a colleague by III, 20; attainments of perfect ascetic III, 72. Sama-Equanimity; defined and equated with dharma & caritra I, 7. Sarira-Body; five kinds of II, 79. Sasana-Commandment or doctrine (of Sramani-A nun III, 24 *14. the Jina) III, 75. Suddha-The pure and the perfect one; defined III, 73; attainment of III, 74. Suddhopayoga-Pure manifestation of consciousness; fruit of I, 11; nature of happiness in, I, 13; nature of a iramana endowed with I, 14; omniscience in I, 15; as a cause of destroying misery I, 78; absence of karmic influx in III, 45. Sanya-Void; defined II, 52. Subhopayoga-Auspicious manifestation of consciousness; fruit of I, 11, 70; characteristics of I, 69. II, 65. III, 46; merit caused by II, 64; karmic influx in III, 45; activities sanctioned for a monk with III, 47-48. Sraddhana-Faith; importance of III. Bramanya-Asceticism; misery destroyed by the adoption of III 1; preliminary rites at the time of adopting III, 2; the preceptor etc. from whom to adopt III, 3; description of the emblem of III, 5-6; definition of the perfect type of III, 14; the fruit of the perfect type of III, 72. Sravaka-A householder or a layman III, 50; see sagara. Sruta-kevalin-A scriptural omniscient; defined I, 33. Sanga-Attachment or association; defined III, 24. Sat-Existence; scope of II, 15; sattaII, 18. Saptabhangi-The doctrine of seven-fold predication; stated II, 23.

Page #586
Hirsa ] INDEX 421 Samaya-Moment or instant, an unit of time which is coordinated with an atom of matter and a point of space; defined II, 46; origination etc. in II, 47; initial nature of II, 50. Samaya-Doctrine or creed; para- and svaka- defined II, 2, 6. Samiti-Carefulness III, 8. death III, 24 *16. Samyama-Self-control or discipline; defined III, 39 *21. Samsara-Transmigratory existence; de fined II, 28. Sagara-A householder II, 102; duty of III, 50; the highest duty of III, 54; see also sravaka. Siddha-A liberated Soul: an embodi. ment of absolute happiness and omni- science, and also a Divinity I, 68; salu tation to I, 68 *4. Siddhi--see Nirvana. Sukha-Happiness; in fubhopayoga I, 11; in suddhopayoga I, 13; equated with omniscience I, 19; of an omniscient I, 20; two kinds of I, 53; absolute happiness defined and equated with omniscience I, 59; happiness of senses is misery I, 76; absolute happi ness as an object of meditation II, 106. Sutra-The sacred text; its constitution and equation with knowledge I, 34. Skandha--An aggregate; formation of II, 74-75. Stri (moksa)--Liberation of women; discussed III, 24 *7-14. Sthavara (-kaya)-Immovable being, i. e., those that possess only the sense of touch; they are five: earth, water, fire, air and plants. II, 90. Syadvada--see saptabhangi. Svayambhu-The self-existent; definition of I, 16; as a collocation of origination, destruction and permanence I, 17. Himsa-Harm unto beings; framana's commission of III, 16; bondage due to III, 17.

Page #587
INDEX TO INTRODUCTION This Index and the Table of Contents supplement each other. The present Index includes names of authors and works and references to important topics. In the case of authors and works that are repeatedly referred to, only the informative references are noted. The dark numbers indicate important references. References are to the pages of the Introduction: 98 n2 means p. 98 footnote No. 2; and 119-n1 means that the occurrence is on p. 119 and also in the foot-note No. 1 on that page. Names of books are put in Italics, and those of modern scholars in small capitals. Words are arranged according to English alphabets. Abhayacandra, 104. Abhayadeva, 76n2, 84n1. Abhayasari, 104. Abhinava Pampa, 100n2. Abhinava Srutamuni, 104. Acaladevi, 101. Acaranga, 47n6, 84n3, 92n1, 112f. Acara-pahuda, 24n1. Acarasara, 38n1, 98n2, 99n6. Adharma, (the principle of rest), 41, 59f., Anekanta, same as Syadvada, 83ff., 87n3. 60-nl. Anekanta, 4n1, 5n2. Adipurana, 10n5. Aditi, 89. Agama, 87n4. Agrayaniyapurva, 11. Ahamkara, four bodies cpd. with 68. A History of Indian Phil., 84n4, 87n3. Ajita Kesakambali, 67n2. Ajivika, 90. AIYANGAR, 19n1. Ajjamamgu, 14n3, see Arya Mamksu. Akalanka, 13, 20, 23, 51, 65n4, 76n2, 81-3, 95. 96n4, 118. Akasa, 40, 59. Alapapaddhati, 63n2, 96, 98n2, 99. Alapapahuda, 24n1. Alocana, 25, 39, 40. A Manual of AMg. grammar, 110n3, 114n2. Amarakoka, 98n2. Amitagati, 37n1. Amrtacandra, 2, 18, 34n2, 40n4, 42-n1, 46n1, his recension of Prava. 47., Prakrit gathas translated by 50, 51n4, 63n2, his works, date etc. 93ff., 98-9, 106. Apagara-bhatti, 26. Anantakirti, 76n2. Anantavirya, 76n2, 118. ANANDA KAUSALYANA, 90n2. Anga, 10n5, 15, 24-5 30-1;-dharin, 16. Anga (sara) pahuda, 24n1. Anguttaranikaya, 26. An Idealistic View of Life, 75n4. Anirvacaniyatavada, alleged derivation of Syadvada from 84f. Annals of the B. O. R. I., 2n4, 9n7, 16n2, 37n1, 99n8, etc. Antagadadasao, 1141. Antanantika, 84. Anugita, 69n1. Anupreksas 32, literature on 37n1, summarised 38. Apabhramsa, forms in Paimacariya 22, forms in Pahudas 35, verses in Rayanasara 37, etc. Aptaminarsi, 762. Aradhana, 98n2. Aradhana-Kathakosa, 6n1. Aradhana (sara) pahuda, 24n1.

Page #588
-Brahmasutral Index to Introduction 423 Aratiya, 10. Ardhamagadhi, 51n4, non-Maharastri elements in 110, etc. Ardhamagadhi Dictionary, 82n1, 83; -Reader, 14n2, 117n2. Arhadbali, 10. Arthasastra, 20. Arungalanvaya, 2, 3, 9. Aryaganga, 45. Aryamamksu, 11, 14n3. Aryamangu, 14n3. Asadhara, 93, 96, 99. Ascetic practices, 91-2. Asceticism, -in Jainism 91f. Asiatic Researches, 2nl. Asoka text and Glossary, 111n9. Asoka, 115. Astasahasri, 76n2. Astasati, 76n2. Astikaya, 41f., 59. Asvaghosa, 107. 111, 119. Atmakhyati, 94. Atman, different views on 66f. Atmavidya, 90. Atomic theory, different views on 77ff. Avasyakas, 39f. Avasyaka-niryukti, 118nl. Avasyaka-sutra, 27. Ayadana, 29. Ayariya-bhatti, 26. Ayaramgasutta, 114n3. AYYANGAR M.S.R. 14n2, 19. Bandha (sara) pahuda, 24n1. Barasa-Anuvekkha, 2, 5, 20, 21, 27n2, 37ff., 37-n1, 82-n3, 99. Barapura, 6. BARNETT, Preface. BECHARADAS, 60n1, 63n3. BELVALKAR S. K., 21n1, 60, 66n1-2, 72n2, 75n2, 83n4, 90n1, Preface. Bhadrabahu, 5, 9, 14-n3, 15f., 20, 22, 30, 117. Bhagavadgita, 1. Bhagavati sutra, 45n1, 65n1, 82n2, 83. Bhagavati Aradhana, 31n3, 37n1, 118n1. Bhaktamara, 106. Bhakti Texts, 25f. BHANDARKAR, R.G., 10n5, 46, 69, 115. Bhanukirti, 101. Bharata, 22, 119. Bharata Natyasastra, 110n3. Bhasa, 22, 107, 111, 114, 119. Bhasa's Prakrit, 107n1, 111n2 etc. Bhasyavrtti, 95. Bhatta, 96; see Kumarila. BHATTACHARYA H.S., 60n1. BHATTACHARYA B., 96n3. Bhattakalanka, 38nl, see Akalanka. Bhava, 30f. Bhavana-sandhi-prakarana, 37n1. Bhavapahuda, 30f, 35, 40, 98n2. Bhava-linga, 30, 33. Bhava-tribhangi, 104. Bhavisattakaha, 119nl. Bhavyasena, 31. BHUJABALI SHASTRI, 103n3. Bhutabali, 11, 118. Bibliography of the Sanskrit Drama, 46n1. Bimbisara, 92n2. Bodha-pahuda, 5, 9, 15, 29., 35, 49. Bondage, Causes of 43. Boppana Pandita, 101. Brhat-sarvajna-siddhi, 76n2. Brahmadeva, 97n2, 98. Brahmajalasutta, 67, 84 Brahman, 72f., 81f. Brahmasutra, 1, 87n3; -bhasya 83n4. Badarayana, 87n3. Bahu, 31. BAHUBALI SHARMA, 103n3. Balacandra, 11, 14, 18-n2, 48, 100ff, and foot-notes thereon. Balacandra, of Ingalesvarabali, 104. Bala kapiccha, 4-n5. Balatkaragana, 9n2. Balavabodha, 105f. Ballala, 100n3. BANARASIDASA, 14n2. Bankapura, 8n5.

Page #589
424 Pravacanasara [Brahmi Brahmi, 7, 8, 9nl. Bruchsticke Buddhistischer Dramen, 111n4, 119n2. Buddha, 32; Omniscience of 73, 84, 92. Buddhi or Bodhi-pahuda, 24n1. Buddhism, 46, Jainism contrasted with 60-1; omniscience in 73, Atomism in 79, 84-5; Samkhya and Jainism cpd. with 89, 90f. BUHLER, 46. Calukya, 11. Cambridge History of India, 14n2. Camundaraja, 97f. Canda, 110n4. Candragupta, 15. Candramauli, 101. Candraprabha-carita, 38n1. Carana-pahuda, 24nl. Caritra, 26, of monks and laymen 28. Caritta-pahuda, 28f., 35, 45. Caritrasara, 97, 98n2, 99-n3. Carvaka, 76, 86. Catalogue of Sk. and Pk. Mss. in C.P. and Berar, 4n1, 46n2, 96nl. Caturmukha, 32. Cediharam, 29. CHAKRAVARTI A., 5n3, 6-n1, 12f., 13, 19f., 40n4, 60n1, 78n1, 82n8, 86, 87n3. Pre- face. Chandosataka, 106n3. Chappahuda, 34, 116f. CHATTERJEE, 118n2. CHAUGULE A.P., 105. Citrakutapura, 3f. Conjeepuram, 13, 19, 22. Constructive Survey of Upa. Phil., 75n3. Counter Attack from the East, 75n4, 86nl. Culipahuda, 24n1. Curni, 119. Curni-pahuda, 24n1. Dandaka, 31. Darsanasara, 7-n1, 11, 15n1, 20, 96. DARWIN, 85. Das Aupapatikasutra, 114n2. Dasabhaktis, 98n2; See Bhakti Texts. DASGUPTA, S.N., 84n4, 85, 87n3. Dasapurvin, 10. Dasaveyaliyasutta, 51, 84n3, 91n1, 92-nl. Davvasamgaha, 60n1, 64n3. Dayananda Commemoration vol. 67n1. Democritus, 79. DENECKE W. 34n2, 35, 116f. Desigana, 3, 9, 100. Deva, 29. Devacandra, 8. Devarddhigani, 118, Devasena, 7, 11, 20, 96. Dhadasi-gatha, 94, 96. Dhanapala, 119n1. Dharasena, 11, 18nl. Dharma, (the principle of motion), 40, 59f., 60-nl. Dharmacandra, 10613, Dharmadhyana, 33. Dharmakirti, 76n2. Dharmamota, 93n5, 99. Dharmaparaksa, 4n5. Dharmaratnakara, 97. Dharma-sastra, 34, -sutra, 92. Dhatu (=-element), 78n1. Dhavala (commentary), 3, 4-n8, 17, 20, 51-n4, 95, 98n2. Dhavala, 37n1. DHRUVA A. B., 47n5, 81n2, 82n2-8, 83ff, 87n3, 95n1. Die Lehre vom Karman etc., 68n6. Digambara, 1, 7, 8, 10, 11, 12f., 20, 23f., 27, 31n3, 37n1, 49, 51, 63, 82, 92, 94, etc. Digambari Language, 117. Diksa, 29. Dipayana, 31. Ditthivada, 25. Divinity, Jaina Conception of 87f., Vedic and Jaina notions of 89f. Divvapahuda, 24n1. Damanandi, 101. Damsana-pahuda, 27.

Page #590
- Indian Logic] Index to Introduction 425 Dohapahuaa, 99. God, in Jainism 87f., in Veda 89f. Do-kiriyavada, 45. Gommatadeva, 101. Dravida-samgha or gana, 28., 9, 12, 20, Gommatasara, 23n2, 49, 78n3, 95f., 98n2, 22. 99f. Dravya, see substance. Govinda, 6n1. Dravya-linga, 30, 33. Govindaraja, 11. Dravyarthika-naya, 63f., 86n3. Grammatik der Prakrit-Sprachen, 47n3, Dravyasamgraha, 97, 98n2, 99. 107n13, 110n3, 11501. Dravya (sara) pahuda, 24nl, Grdhrapincha, 2, 4f., 4n8. Drstipahuda, 24n1. GUERINOT, 2n1. Drstivada, see Ditthi-. Guna, see Quality, meanings of 64f., 69f. DUTT, 86n6, 93-n2-3. Gunabhadra, 35. DUTT N. 92n2. Gunadhara, 11, 14n3, 18nl. Dvadasa-bhavana, 37n). Gunarthika-naya, 63f. Gunasthana, 29, 32, 43. Early Buddhist Monachism, 83n6, 93n1-3. Gupti, 28, 39. Early History of Buddhism and B. Schools, Gymnetai, 93. 92n2. Gymnosophist, 93. Early History of India, 14n2. EDDINGTON, 85. Haribhadra, 16, 27n1, 51, 51n3-4, 65n4, Epigraphia Carnatica, F. notes on in4, 83, 113. 9n9, 18n5, 100n3-5, 101n1-5, etc. Harivamsa-purana, 10n5, 14n3, 37n1 (of Epigraphia Indica, 9n4, 97n4, etc. Dhavala). Ekadasangin, 10. Helacarya, see Elacarya, 4, 12n2. Ekangi, 10. Hemacandra, 22, 107n12, 108, 110, 114 Elacarya, 1, 3f., 3n5-6, 11f., 19f. etc. Elalasingha, 12. Hemagrama, 4, 12. Encyclopedia of R. and Ethics, 79n2. Hemaraja Pande, 40n4, 105f. EINSTEIN, 85. Henotheism, 89. Epicurus, 79. HERAS H., 20n1. Eyamta-pahuda, 24n1. HIRALAL, Prof., 1n4, 5n4, 105n3, Preface. History of Indian Philosophy, 66n1, 72n2, FADDEGON B., Preface. 90nl. Festgabe Jacobi, 34n2, 116-n2. HOERNLE, 2, 10, 10n5, Preface. Festschrift M. Winternitz, 68n2-3. HULTZSCH, E., 2n1, 9n9. HUME, 73n1. Ganabheda, 1n2. Gamin, 92. Icchakara, 28. GEIGER, 107ff., notes. Indian Antiquary 2n1-3, 9n5, 1012, 11nl, Gautama, 1-nl, 63. 21n1, 46n3-4, etc. Geschichte der Sanskrit philologie, 68n6. Indian Literature, A History of 34n2, 47n5, GHOSH M., 110n3. 92n1, 96ni. GHOSHAL, 60n1, preface. Indian Historical Quarterly, 60nl, 84n2, Girnar, 7, 8, -Edict, 115. etc. GLASENAPP H.V., 68n6. Indian Logic, 96n1.

Page #591
426 Pravacanasara [Indian Philosophy Indian Philosophy, 87n3. Jayasena, the teacher of Jinasena, 97. Ingalesvarabali, 104. Jayasena, 2, 7., 12, 14, 18f., 18n1, 40n4, Indranandi, 3f., 5, 10, 13, 17. 42-n1, 45-6, 87p3, 97ff., 101f., 102., 106. Indranandi Yogindra, 4. JHAVERI M.R., Preface. Isopanisad, 92n2. Jinabhadra Ksamasramana, 17, 39n1. Istopadesa, 98n2, 99. Jinabimba, 29. Jinacandra, 7, 9. JACOBI H., 16nl, 22n1, 34n1, 47, 61, 79, JINADAS Pt. 25n3. 83n4, 87n3, 96n1, 107n12, 114, 119-nl, Jinamudda, 29. Preface. Jinakalpi, 92. JAGADISHCHANDRA JAINA 60n1, 93n4. Jinamati, 105n1. Jaina Gazette, 52n1, 60n1, 80n1, 81n3, Jinapravacana-rahasyakosa, 93. 90n2. Jinasena -of Adipurana, 10n5, 97. Jaina Granthavali, 23n3, 37nl. Jinasena -of Harivamsa 10n5. Jaina Hitaishi, 6n2, 7n1, 9n2, 10n4, 15nl, JINAVIJAYA, 96nl. 21n1, 93n4, 96n1, 106nl. Jiva, nature of 40, 43, 60 etc. Jaina Hostel Magazine, 92n1. Jivapahuda, 24n1. Jaina Jagat, 21n2, 93n4. Jivasthana, 29, 43. JAINA K.P., 92nl. Jnana, simultaneous with darsana 39n1. Jaina Maharastri, 110f. Jnanaprabodha, 6. Jaina Sahitya Samsodhaka, 16n1, 60nl, Jnanarnava, 37n1, 99. 83n1, 96n1. JOAD C.E.M., 75-n4, 76n1, 86n1. Jaina Sauraseni, 47, 110, 112f., 115f. Joni-pahula, 23. Jaina Saurastri, 117. Joni (sara) pahuda, 24n1. Jaina Silalekha-samgrahah, 1n4. Journal of the U. of Bombay, 9n8, 106n4. Jaina Sidhanta Bhaskara, 2n2. JUGALKISHORE Pt., 10n3-5, 13, 15, 18, 21n Jaini, 106. 1-2, 96n1, 99n2, 102, 104n1. JAINI J.L., 42n1, 60nl, Preface. Jvalinimata, 4, 12n2. Jainism, creation not accepted by 60, re alistic tone of 60, Space according to 61, Kadamba, 11f, 12. Vedanta and Buddhism contrasted with Kadamba-Kula, 18n4. 61Substance, quality and modification Kalidasa, 22, 114, 119. in 62f., gunas in 63; Atman in 66, Kalpasutra, 14n3, 117nl. matter according to 67f., similarity of Kamalasila, 76n2. Samkhya with 60, 68, 90; Omniscience KAMPTZ KURT von, 31n3. according to 70f., Vedanta cpd. with 72, Kannada, 99f., 118-9. Vaisesika atomism and that of 78, Karamunda, 5. charge of nastikata on 89, its place in Karma, 65f., 68, Jaina theory of 68n6, Indian religious thought 90f, etc. etc. 90n2. Jambu, 14n3. Karma-prabhrta, 11, 14. Jayacandra, 42n1. Karma-vipaka-pahuda, 24n1. Jayadhavala, 3, 10n5, 14n3, 20, 81n3, Karnataka Kavicarite, 8n5, 21n1, 99n6, 95-n1, 98n2. 100n2. Jayasena, alias Vasubindu, 16, 97. Karttikeya, 37n1. Jayasena, the teacher of Dharmaghosa, 97. Kasaya-prabhita, 11, 14, 14n3.

Page #592
-Maulika- Samkhya] Kastha-Samgha, 94. Kathopanisad, 88n1. Kattigeyanuppekkha, 115, 116f. Kautilya, 20. Kavicarite, 101n10. Kayotsarga, 39. KEITH A.B., 69nl and n3, 90n1, 107n9. Kelavu Kannada Kavigala Jivana-kala vicara, 100n1-2. Kesiraja, 118n3. Kramapahuda, 24n1. Kriyakalapa, 25n3. Kriyasarapahuda, 24n1. red from 28. Limgapahuda, 33f. Kirtivarman, 11. LODGE SIR OLIVER, 85f., 85n1. Lohacarya, 17. Kleitarchos, 93. Lokavibhaga, 21n2. Knowledge, Jaina, Nyaya and Vaisesika Loyapahuda, 24n1. on 70f. LUDERS, 111n4, 119-n2. Kondakunda, see Kundakunda. Kondakundi, 22n2. KONOW, 115. Kriyavadin, 31. Ksanikavada, 67. Ksapana (sara) Pahuja, 24n1. Kumara, 37n1, 116. Kumara Maharaja, 13. Kumaranandi, 9, 97. Kumarapala, 106. Index to Introduction Kumarila, on Omniscience 74f., 76m2, 96-n4. Kumudacandra, 6. Kumudacandrika, 6. Kundakirti, 17, 24. Kundakunda, some information about 1ff., date of 10ff., works of 23ff., Pravacanasara of 46ff., his philosophy reconstructed 59ff., his commentators 93ff., Prakrit dialect used by 106ff., etc. etc. Kundakunda Acarya yamce caritra, 6n2. Kundakundanvaya, 1-n2, 9, 11, 18, 100. Kundalata, 6. Kundakundapura, 3f., 11, 14, 17, 24. KUNDANGAR K.G., Preface. Kundasresthi, 6. KURAL, 12f., 14, 19f. Kurumarai, 5, 6nl. Labdhi (sara) pahuda, 24n1. Laghu-sarvajna-siddhi, 76n2. Lala Bulakidasa, 106. Legends, in Jaina Literature, 31n3. Leucippus, 79. LEUMANN, 47, 114n2, Preface. Liberation, Jainism on, 89f., women bar MACDONELL A.A.. 72n1. Madhupinga, 31. Madura-samgha, 12, 19, 20. Magadha, 14, 20, 23, 89, 117. Magadhan Religion, theory of 90. Magadhi, 114. Maghanandi, 9, (of Nandi samgha), 10, 101 (colleague of Balacandra). Mahakarma-prabhrta, 11. 427 Mahamati, 2n1. Mahapurana, 97-n5. Maharastri, AMg. canon influenced by 51n4, 108-9, 114f. Mahavira, 1, 10, 63, 72, 83f., etc. Mahayana, 74. Maitrayaniya, 66. Maladharideva, 101. Mallisena, 97n1-2, 104f. Manibhadra, 99. Manimekhalai, 12. MANOHARLAL, Pt. Preface. Mantra-laksana, 12-n2. Marana-samadhi-painya, 31n3, 37n1. Marganasthana, 29. Markandeya, 115. Mathivaran, 6. Mathura-samgha, 96. Matter, nature of karman as a form of 66; discussion about 67f. Maulika- Samkhya, 68.

Page #593
428 Pravacanasara [Max Muller MAX MULLER, 24, 64n2, 68n5, 69n4, 71nl, Nayavada, 80, 81f., traced back in Jaina 81ni. Literature 82, cpd. with special sciences, Maya, 88. 86-n3. Mayidavolu, 13. Navatattva, 51n5. Mayura-piccha, 4-n5. Nemicandra, 96, another 101. Meditation, nature of 33. Nemidatta, 6n1. Meghacandra, 101. Nidana, 31n1. Megasthenes, 93. Nihpiccha-samgha 96. Meghavijayagani, 94-n3. Nijjutti, 51n4, 76, 119. Mendicancy, antecedents of Jaina 92. Nilakesi, 19. Merkara, 13, 18, 21-n2. Nirayavaliyao, 114n1. Mimamsa, 66, Omniscience according to Nirgrantha, 7, 8, 28, 51n5, 91 etc. 74. Nirvana, of Mahavira 26. Modification (paryaya), 61f., 62f., 64, Niryapaka (or -maka), 92. 65n4. Niscaya-naya, 42f., 82, 86n3. Mokkhapahuda, 32f., 35, 94, 9812. Nisidi, 101-n6. Monachism, 92f. Nitayapahuda, 24n1. Monk, a Jaina 91f. Niyamasara, 21n2, 38f., 78nl. MORAES G.M., 18n4. Nivvanabhatti, 26f. Mulacara, 20-n4, 25-n1, 31n3, 37n1, 38, Nokammapahuda, 24n1. 40-n1-2, 91, 99, 116, 118nl. Nudity, 92. Mulaguna, 26, 51n5, 91. Nyaya, 62f., substance and qualities in 63f., Mulasamgha, In2, 9, 10n1, 20, 22, 97, soul according to 67, possibility of 100. Knowledge in 71, Omniscience in 75, Mysore and Coorg from Inscriptions, 3n1, -sastra 34. 14n2. Nyayakosa, 63n1, 64n1, 68nl. Nyayavatara, 96nl. Nagadeva, 101. Nyaya-Vaisesika, 60f., gunas in 64, AtoNagahasti, 11, 14n3. mism 79f. Nagaraja, 5n4. Nandalala, 106. Oghatapahuda, 24n 1. Nandi -gana or -samgha, 1f., 9f. Old Amg., 119. Nandi-sutra, 14n3, 39nl. Old Magadhi, 119. Nandisvara-bhakti, 26. Old Sauraseni, 111, 119, NARASIMHACHARYA R., 21n1, 100n 1-2 Origin and Development of Bengali LanguNastikata, Jainism and 89. age, 118n2. Nataka, three works of Kundakunda Omniscience, nature of 39, exposition of called 46. the theory of 70f., Upanisads on 72f., Natakatraya, 1, 46. Buddhists on 73, Kumarila's attack on Natyasastra, 22, 119. 74., Samkhya etc. on 75, Religious exNavasabdavacya, 3nl. perience and 75f., Bibliography on 76n2. Naya, 40, 63, 81f., 86n3. Ontology, Jaina and Samkhya 59f. Nayacakra, 99, 106, -vacanika 106. Outlines of Jainism, 60n1, 61n1. Nayakirti, 100 and n.f. Nayapahuda, 24n1. Padapujyasvami, 25-n4, see Pujyapada.

Page #594
-Pudgala] Padima, 29. Padmanandi alias Kundakunda, 2, 5, 6n1, 7f., 11, 13, 16f.; teacher of Sakalakirti 13; colleague of Balacandra 101. Padmanandi, 37n1. Index to Introduction Padmaprabha Maladharideva, 21n2, Date Payadha-pahuda, 24n1. of 38n1, 40, 96. 40-n4. Pancadas, 69. Pancadhikara, 17. Payapahuda, 24n1. PETERSON, 93n4, 97n2-6. Paesikahanayam, 114n1. Pahudas, critical remarks on 34f., meaning PISCHEL, R., 47, 107f., 110n3, 115-n1, etc. of the word 23f. PAI, 100n2. Prabhacandra, the pupil of Puspanandi 11; the commentator of Dasabhakti 25-n3, the commentator of Pravacanasara, 48f., 104f., 107; the colleague of Balacandra 101; author of Prameya-kamala-martanda 76n2. Prabhrta, 23f., 98n2; -sara, 46n4; -traya, 1, 12, 46. Panna, 31n3, 51n4. Pali, -forms compared 107f. Pali Literatur and Sprache 107ff. notes. Pallava, 13, 19, 21-2. Pamcaparamethi-bhatti, 26. Pamcasutta, 27-n1, 92n2. Pancatthiyasangaha, see Pancastikaya Pradesa, 60f. Prajapati, 89. Prajnapand, 39n1. Prajnapti 82. Prakirnaka, 118n1, see Painna. Pre-classical Prakrit, 119f. Prakrta-Laksana, 110n4. Prakrit, 12, 22, 47, 106ff., etc. etc. Prakrti, 45, 60, 66f., 69, 90. Prakyti-pahuda, 24n1. Pramana-pahuda, 24n1. Pramana-parika, 9n6. Pancanamaskara-stotra, 76n2. Pancapratikramana, 25-n5. Pancastikaya, 1f., 5n3, 7f., 12-n1, 18-n3, 40f., 46, 49, 60n1, 64n3, 67n2, 78n1-2, 80n2, 82, references to nayas in 82n3, 83-n3, 86f., 94ff., 104f., etc. etc. Pancavargapahuda, 24n1. Pandavapurana, 9, 106. PANGAL T.N. 6n2. Pannavand-sutta, 95. Parama-bhakti, two kinds of 39f. Paramadhyatma-tarangini, 94n1. Paramanu-vada, 77f. Paramatmaprakasa, 98n2, 101. Paramartha-naya, 82. Palmacariya, 22. Paumanamdi, 2, 97. Pava, 26-n2. PAVOLINI P.E., 40n4. Pavvajja, 30. Parasamaya, 42. Parikarma, 3, 17, 24. Paryaya, see modification. Paryayarthika-naya, see naya, 86n3. Pataliputra, 23, 117. PATHAK K.B., 11-3, 15, 18, 21n1, 46, 76n2. Patimokkha, 92-n2. Patrakesari, 76n2. Patraparika, 9-n6. 429 Prameya-Kamala-martanda, 76n2, 99. Prasna-vyakarananga, 84n1. Prasthana-traya, 1. Pratikramana 25, 39f., -s@tra, 27, 40-n3. Pratistha-patha, 16, 97. Pratyakhyana, 39f. Pravacanasara, 1, 8, 14n1, 18-n3, 22, 46ff., text of 47., Summary of 52f., Philosophical aspect of 59f., monastic aspect. of 91f., commentators of 93ff., Prakrit dialect of 106ff., etc. etc. Pravrajyadayaka, 92. PREMI N., 5n4, 6n2, 11, 13f., 21n1-2, 93n4, 93n6, 106n1, 106n3. PRINTZ, 107n1, 107n3, 111n2, etc. Pudgala, see matter, 40, 59, 67ff.

Page #595
430 Pujyapada, Videha visited by 8f.; 17, 20; bibliography on 21-n1; Bhaktis attributed to 25-n4; 35, 38-n1, 51, 65n4, 88n1, 95, 96n2, 98n2, 118, etc. Punyasrava-kathakosa, 5-n4. Sakalakirti, 13. Salami-pahuda, 24n1. Salisiktha, 31. Sallekhana, 31n1. Samadhisataka, 35, 98n2. Samannaphalasutta, 83. Purana Kassapa, 90. Purusa, 45, Jiva compared with 60f., 67f., Samantabhadra, 3, 13f., 13n1, 17, 22, 90, etc. 76-n2, 82f., 88n1, 98n2, 118, etc. Samaraiccakahi, 96n1, 107n12. Samavasarana-stotra, 98n2. Samavayanga, 26. Samavaya pahuda, 24n1. Samayaprabhrtan 11n1, see Samayasara. Samayasara, lf., 9n3, 15f., 18n3, 23n1, 35, 42f., 51n5, 82-n3, 94f., 97n3f., 104f., 116. Samayasara-Kalasa, 94-5. Purusartha-siddhyupaya, 50, 93. Purva (also Puvva), 11, 15, 25, 30. Puspadanta, 11, 118. Puspanandi, 11. Pustakagaccha, 3, 9, 100. Quality, the theory of qualities discussed 61f; Siddhasena on 63, different authors on 65n4; see guna also. Racimayya, 100n3. RADHAKRISHNAN, 75-n4, 87n3. Rajamalla, 65n4, 106. Rajasekhara, 115. Rajavali-kathe, 8. Rajavartika, 20, 51, 65n4, 87n3, 95. Rajendramauli, 5-n2. Pravacanasara Ramanuja, 67, 87n3. RANADE R.D., 66n1, 72n2, 75n3, 90n1. Rastrakuta, 11, 19. Ratnakaranda Sravakacara, 104n1. Ratnasekharasuri, 50n3. Rayanasara, 27n2, 36f. Relativity, 85f. Reportoire D'Epigraphia Jaina, 2n1. Report on Search for Sk. Mss., 10n5. Reports, see Peterson. Rgveda, 72. RHYS DAVIDS Mrs. C.A.F., 68n2. RICE L., 3nl, 14n2. Right faith, 27, 36f., 39. Ria, 89. Rupacandra, 106. Sabda-manidarpana, 118n3. Saddarsana-pahuda, 24n1. Saddarbana-samuccaya, 99. Sagaranandi, 100n1-3, 101. Samayika, 39, 40. Samgha, 92. Sambodhasaptati, 50n3. [Pujyapada Samkhya, Kundakunda's reference to 45; Jaina ontology cpd, with that of 60; Dharma and Adharma in 60; gunas in 63; Atman in 66; similarity of Jainism with 68, 90f.; earlier form of 68; bodies in Jainism cpd. with Ahamkaras of 68; three upayogas cpd. with gunas 69; Omniscience in 75; etc. Samkhya-karika, 60n2, 68n5, 69nl. Samkhya-pravacana-sutra, 68n5, 84n4. Samkhya System, 69-n1, 90n1. Sammatitarka, 39n1. Samthana-pahuda, 24n1. Sanjaya Belatthiputta 83. Sankara, 73, 87n3. Sammati (tarka) prakaraya, 63n3, 65n4, 76n2, 83n1, 95-n1, 96-n1, 99-n2. Sanskrit Drama, 107n9. Santaraksita, 68, 73, 76n2, 96. Santibhakti, 27. Santyastaka, 8n5. Saptabhangi, 41, grammatical interpretation of 81n3, 83, 87n3; see Syadvada. Sarasvati gaccha 9. Sarmanes, 93. Sarojabhaskara, 103f.

Page #596
-Sunyavada] Index to Introduction 431 431 Sarvajnata, see Omniscience. Sarvanandi, 21n2. Sarvarthasiddhi, 20-n1, 31nl, 38, 51, 78n2, 95, 96n2; -tippanaka, 98n2. Sassatavada, 67. Sasvatavada, 67n2. Satkhandagama, 4, 11, 14, 17f., 21, 24. Satprabhrtadisamgraha 11n1. Sauraseni, 114f., etc. SCHUBRING W., 112n1, 112n3., 116. SCHUYLER M, 46n1. SEAL B.N. 79. Shah Jahan, 106. SHITALPRASADAJI Br., 38n1, 40n4, 42n1, 47n4. Siddha, 25. Siddhabhakti, 25, 27, 88n1. Siddhanta, 3., 8, 11, 14, 17, 42, 68n6, 98n2. Siddhanta-pahuda, 24nl. Siddhapahuda, 23. Siddharsi, 16. Siddhasena, 17, 38n1, 39n1 ;-on guna etc. 63., 65n4, 76n2, 82f., 88n1, 94f., on the date of 96n1-2. Siddhasena-gani, 95. Sikkhapahuda, 24nl. Silanka, 51n3. Silapahuda, 27n2, 34. Silappadigaram, 12. Simhanandi, 37nl. Simhasamgha, In2. Simhasuri, 21n2. Sisya, interpretation of 16. Siva, 32 Sivabhuti, 31. Sivakumara, 31. Sivakumara Maharaja 12ff., 18f. Sivakoti, 31n3, 37nl. Siva Mrgesavarman 11, 18. Sivarya, 37n1, 118. Sivaskandhavarman, 13, 19, 21. Six Systems of Indian Philosophy, 64n2, 68n5, 69n4, 71n1, 81n1. Skandhavarman, 19. Slokavartika, 74n3, 76n2. SMITH V., 14n2. Sodasakarana 32. Somadeva, 37n1. Somasena, 97. Some contributions of South India to Indian culture 19n1. Soul 59; nature of 62, 65, Jaina Nyaya views on 71. South Indian Inscriptions, 2n1, 9n9. Spirit, on the nature of spirit 66f., see Soul. Bramana, meaning of 83. Sramanism, 92. Sravakacara, 94. Sravana Belgola, 2, 4, 8f., etc. Sridhara, 101. Srimandharasvami, 6-8. Srutakevali, 10, 15-6. Srutamuni, 104f. Srutasagara, 2, 15, 27n2, 31n2, 34-n2, 35, 116. Srutaskandha, 42, 47-n6. Srutavatara of Indranandi, 3-n7, 5, 10f., 13, 14-n3, 17n1, 24; -of Vibudha Sri dhara, 17. STEVENSON, Preface. Sthanakavasi, 1. Sthanapahuda, 24nl. Studies in South Indian Jainism, 14n2, 19n2, 117n2. Subhacandra, 37n1, 99 (author of Jnanar nava). Subhacandra (author of Pandavapurana) 9-n7, 94-n1, 106. Substance, characteristics of 59, nature of 61f., qualities or modifications of 62nl. Sudabhatti, 25. Suddhanaya, 82. Sudraka, 119. Sujanottamsa, 101. SUKHALAL, 63n3, 96n1, 99. SUKTHANKAR S.S., Preface. SUKTHANKAR V.S., Preface. Sumati, 76n2. Sunyavada, 67n2, 74, 85.

Page #597
432 Surattaputta, 34. Sutrakrtanga, 51n3; -niryukti, 83. Suttapahula, 11, 14n1, 23, 28, 35, 49. Pravacanasara Suyagadam, 83n2. Svam Samantabhadra, 10n3-n5, 13nh, Toranacarya, 11. 21n1, 102n2. Svasamaya, 42. Toyapahula, 24n1. Svayambhu, 88-n1. Svayambha stotra, 88n1, 99. Svetambara, 1, 7, 8, 10, 11, 12f., alleged origin of 14f., 23f., 31n3, 37n1, 45, 47n6, 49, 51n4; Amrtacandra's attack on 51n5, 63-n2, 76n2, 82-3, 92, etc. Svetavataropanigad, 69n3. Syadvada, discussion about 79-86 with Uccaranacarya, 11. Ucchedavada, 67n2. 87n2-3, 99-nl. Systems of Sanskrit Grammar, 21n1. Taittiriyopanisad, 75. Tarkabhasa, 62n2. Tatparyavrtti, 97f., 100f. etc. Tattvadipika, 93f. Tattvanusasana, 98n2. Tattvapahuda, 24n1. Tattvapradipikavrtti, 94, foot-notes. Syadvadamanjari, 47n5, 81n2, 82n2, 83n1, Umasvati (mi), 4f., 5n1, 7f., 8f., 63f., 76, 78, 82. Upadesa-kandali, 100n2. UPADHYE A.N., 27n1. Upamitibhava-prapanca katha, 16. Upanisad, 1, Omniscience according to 72, 79, 84. Upayoga, the doctrine of 69, cpd. with Samkhya gunas 68f. Uposatha, 92n2. Utpadapahuda, 24n1. Uttaradhyayana, 51n5, 65n3, 92n1, 112-3. Tattvartha, 98n2. Tattvartha Rajavartikam, 20n2, 51n1. Tattvarthasara, 50, 51n5, 93-n6. Tattvartha Slokavartikam, 8n4, 762. Tattvarthasutra, 4f., 4n8, 5n1, 20, 26n1, 63, 65n4, 76, 78n2, 81n2, 82n7, 83, 99, 101. Tattvasamgraha, 68n4, 74n2, 76n2, 96n3. Thakkur, 93. Thanamga, 26, 82n2. THOMAS F.W., Preface. Tiruvalluvar, 12, 19f. Tittha, 29. Titthayarabhatti, 25, 27. 79n1. Thirukkural, 12. Thirteen Principal Upanisads, 73n1. THOMAS E.J., 67n2, 68n3, 74n1. Transmigration, Jainism on 88, -in Vedic literature 90. Trisasti-Salaka-puruca-purana, 98n2. Tusamasa, 31-n2. Uber die vom Sterbfasten etc. 31n3. Uber ein Fragment der Bhagavati, 114n1. Ucca-uagari-sakha, 9. The Approach to Philosophy, 86n1. The History of Buddhist Thought, 67n2, 74n1. The Pallava Genealogy, 19n1. The Positive Sciences of Ancient Hindus, Vakragriva, 2f., 19. Vararuci, 114. [Surattaputta Vadanyaya, of Kumaranandi, 9. Vadideva, 65n4, Vadiraja, 38n1, 76n2. VAIDYA P.L., 83n2, 96n1, 110n3, 114-1, Preface. Vallabha, 87n3. Vai esika, 34, time according to 61f., 64n1, atomism in 78f., 78n1. Vaiyavrtya, 32. Vajranandi, 20. Vakragaccha, 9. Vardhamana, 10n1, see Mahavira. Varuna, omniscience of 72, 89. Vasistha 31.

Page #598
-Yuva Maharaja] Vastupahuda, 24n1. Vasubindu, 16n2, 97. Vatsiputriya, 68. Vattakera, 25, 37n1, 116, 118. Vedanta, 46; Jainism contrasted with 61; Brahman in 62; Atman in 67; Samkhya influence on 89; Jainism cpd. with 71f.; Omniscience in 74; Syadvada as viewed by 80f., etc. Vedic Mythology, 72n1. VELANKAR H.D., 46n2, 94n2. Venakatatipura, 11. VENKATASUBBAIYYA, 100n2-3. Vibudha Sridhara, 17, 24. Vidvajjanabodhaka, 10. VIDYABHUSHANA, 96n1. Vidyananda, 9, 65n4, 76n2, 83. Vidyapahuda, 24n1. Vihiya (Vihaya) pahuda, 24n1. Vijaya Siva Mrgesa, 12. Vijnana, 67. Vijnanabhiksu, 84n4. Vijnanavada, 67n2, 74, 85. Vijnanavadin, 79. Vikrama, 7, 11. Vimalasari, 22-n1. Vimsatika, 113. Index to Introduction Vira, see Mahavira, 1n1, 10, 25f., 45, etc. Vira Ballaladeva, 101. Viranandi, 38n1, 97, 99. Vira Narasimhadeva, 101. Virasena, 3-n5, 4, 97, (an alleged predeces sor of Jayasena). Vilesavasyakabhasya, 39n1, 45n1. Visnu, 12, 15, 32. Vivagasuyam, 114n1. Vivekabhyudaya, 22n2. Vrndavana, 106n3. Vrabhasenanvaya, In2. Vyavahara, 34. Vyavahara-naya, 42f., 82-n6, 86n3. Vyavaharastra, 51n5, 94. WEBER, 114-n1, Preface. Weiner Zeitschrift etc., 47n2. WINDISCH, 68n6. WINTERNITZ M., 34n2, 47n5, 92n1, 961, Preface. WOLFENDEN J. F., 86n1. WOOLNER A.C., 111n9. Yajnavalkya, 90. Yapaniya-samgha, In2, 9n8. Yativrsabha, 11, 14n3. Yasovijaya, 65n4. 433 Ya-sruti, 108, 110f. Yoga, 90; Omniscience in 75. Yogasara, 98n2. Yogindradeva, 98n2. Yuva Maharaja, 13, 19.

Page #599

Page #600
RAYACHANDRA JAINA SASTRAMALA PRAVACANASARA (Prakrit Text, Two Sk. Commentaries and a Hindi Tika) EDITED WITH A CRITICAL INTRODUCTION By Professor A. N. Upadhye Select Opinions and Reviews: Dr. W. SCHUBRING, Hamburg University, Germany: 'You are to be congratulated to have finished a great work... hesitate to say that thanks to your labour a remarkable advancement of science can be recorded.' Dr. M. WINTERNITZ, Prague University: 'Excellent edition and translation of Kundakundacarya's Pravacanasara with the extremely valuable Introduction." Dr. A. BERRIEDALE KEITH, Edinburgh University: "This is of course a most valuable edition and your discussion of the philosophy of the text will be of permanent value to all students of Indian philosophical development. Dr. S. K. CHATTERJI, Calcutta University: "Your Introduction is full and detailed, and I agree with what you say about the personality of the author as well as the nature of the Prakrit. This is a very painstaking and crudite piece of work done in a very fine style." Prof. M. HIRIYANNA, Mysore University: 'Variorum edition of Pravacanasara. I am much impressed by its thoroughness... I have no doubt that the book will be of great use to all students of Indian thought." Dr. B. L. ATREYA, Benares Hindu University: 'It is indeed a masterly essay on Sri Kundakundacarya and his work. Pravacanasara, which no student of Jaina Literature and philosophy can afford to neglect. I am very much impressed by your vast information and deep. insight." Prof. HIRALAL JAIN, King Edward College, Amraoti: "Your Introduction is a splendid piece of scholarship. One can now say that Kundakunda has been studied critically, and a definite lead has been given as to the way the Prakrit Jaina works ought to be studied.'

Page #601
436 Dr. R. SHAMASHASTRY, Mysore: 'It is a learned contribution on the language and philosophy of the text." Maha-Mahopadhyaya R. NARASIMHACHARYA, Bangalore: 'Almost every page bears abundant testimony to your vast erudition and deep research... exhibit a rare scholarship and a thorough grasp of the subject.' Journal of the Royal Asiatic Society: 'Professor Upadhye gives us not merely a very careful account of Kundakunda and his works in general and the Pravacanasara in particular, but also a most valuable summary of certain of the Jain metaphysical doctrines. (pp. Ixii-xcv). His most interesting contribution is perhaps his conclusion. that the similarities of Jainism, Buddhism, and the Samkhya philosophy point to the existence of a great Magadhan indigenous religion which flourished before the advent of the Aryans; to the commingling of the streams of Aryan and indigenous religion at the close of the Brahmana period we owe, on the one hand, the Atmavidya of the Upanisads, and the tenets of Jainism and Buddhism on the other.' Journal of the University of Bombay: ...the edition is an excellent one and is bound to be extremely helpful in the study Sri Kundakunda and his Pravacanasara on accout of the wealth of information which it contains and the thought-provoking observations of the editor, which show his deep study and patient research." Indian Culture, Calcutta: "These are all very useful things and the edition has been so planned as to suit the requirements of the Hindi-knowing public, the orthodox pandit as well as the modern scholar.' Journal of The American O. Society: 'The introductory is very elaborate and deals with all aspects of Kundakunda's life and woaks." Journal of Indian History, Madras: "We welcome this important publication not only as giving us a reliable text and valuable commentaries as also a translation, but as giving an claborate critical Introduction, running through more than 125 pages, a vast mass of information relating to the work as a Jaina classic and of the history of Jainism itself." The Journal of Oriental Research, Madras: "We have great pleasure in commending this valuable edition to the scholars and students of Indian philosophy.'

Page #602
PARAMATMA-PRAKASA & YOGASARA Parmatma-Prakaka of Yogindudeva, An Apabhramsa Work on Jaina Mysticism: The Apabhramsa Text edited with Brahmadeva's Sanskrit Commentary and Daulatarama's Hindi Translation, with a Critical Introduction, Various Readings etc., etc.; and also Yogasara critically edited with the Sanskrit Chaya and with the Hindi translation of Pt. Jagadishchandra Shastri, by A. N. UPADHYE M. A., Professor of Ardhamagadhi, Rajaram College, Kolhapur; Published by the Secy., Rayachandra Jaina Sastramala, Royal 8vo pp. 12-124-396, Bombay 1937. Select Opinions and Reviews: Dr. LUDWIG ALSDORF, Berlin University, Germany: 'I have read the latter [i.e. Intro.] with great interest, and I feel bound to say that you have done very valuable research work and given an extremely useful contribution towards the knowledge of Apabhramsa and Jaina mysticism." Dr. L. SUALI, Pavia University, Italy: "... you have given us a first-rate piece of work. The amount of information you have spread through the Introduction is wonderful and the method of your editing is really sound." Dr. N. P. CHAKRAVARTI, Government Epigraphist, Ootacamund: 'I am glad that you have not only spared no pains regarding the text but have also added an exhaustive Introduction which is always very useful in a publication of this kind." Dr. S. K. DE, University of Dacca, Dacca: You have omitted no relevant points from your discussion and your editon of of this difficult text is all that one can desire... Your discussion of the general philosophical implication of the doctrines is interesting and scholarly, while your study of the Apabhramsa of the text is highly informative and lucid... I have nothing but great admiration for the patience, industry and learning displayed by this work." Dr. A BERRIEDALE KEITH, Edinburgh University: "You have again made an important and valuable contribution alike to the study of Apabhramia and of Jaina mysticism." Dr. B. R. SAKSENA, Allahabad University: 'zrI. AdinAtha upAdhyAya jaina prAkRta tathA itara jaina sAhityake pragAr3ha paMDita haiM / prasiddha graMtha 'pravacanasAra' kA suMdara aura sarvAMgapUrNa saMskaraNa nikAlakara unhoM ne pahale hI vidvanmaMDalI meM Adara aura satkAra pAyA hai / prastuta graMthake dvArA unhoM ne apanI kIrti ko aura ujjvala kiyA hai / itane susaMpAdita graMtha birale hI dekhaneko milate haiM / .....

Page #603
138 PROF. L. V. RAMASWAMI AIYER, Ernakulam, Cochin : 'The chapter on the language of Paramatma-prakasa and particularly the comparisons with Hemacandra are exceedingly useful and suggestive to the student of Indo-Aryan Linguistics.' Dr. LAKSHMAN SARUP, University of Panjab : ...Your excellent essay on Joindu and his Apabhramsa works. You have taken great pains. Some such Introduction was a long-felt desideratum.' M. GOVIND PAI Esq., Manjeshvar: "There is hardly any doubt that your essay is very scholarly and no less exhaustive.' Pt. D. L. NARASIMHACHAR, Mysore: 'It is so erudite and thorough that it is difficult to add anything more to it. You have made use of all the available material and presented tellingly and briefly. Prof. P. V. RAMANUJASWAMI, Vizianagaram: 'Let me congratulate you on the production of a learned and critical essay on the most important of Apabhramsa writers. I was wondering till now what the source of Hemachandra's verses could be. I am very grateful to you and every lover of Prakrit must similarly be.'

Page #604
BOOKS AND PAPERS BY A. N. UPADHYE This Bibliography is a record of the work done by Professor A. N. UPADHYE M. A., D. Litt., during the last twentyfive years. It presents systematically the list of the works (both in Sanskrit and Prakrit), edited by him along with their Tables of contents and Select Opinions on them. Then are enumerated his nearly one hundred research papers with a Summary of the contents and the place etc. of their publication. There is also a list of books reviewed by him and of those brought out under his General Editorship. There is a Foreword by Dr.V. S. AGRAWALA, Banaras Hindu University. Demy pp. 12-68. Sole Agents: Hindi Grantha Ratnakara (Private) Ltd., Hirabag, Bombay 4. (Kolhapur 1957) SELECT OPINIONS Mm. Dr. P. V. KANE, Bombay: "The booklet presents a marvellous array of the great industry, patience and enthusiasm with which you devoted over twentyfive years to critical editions and scholarly papers." Prof. Dr. P. K. GODE Poona: "Your zest for study is exemplary and your sense of literary veracity as evinced in your writings is marvellous." Dr. C. D. DESHMUKH, New Delhi: "The record is very impressive." Professor Dr. L. RENOU, Paris: "Here I am able to see at a glance your impressive and tremendous scientific work." Dr. D.C. SIRCAR, Ootacamund: "...an indication of your remarkable achievement in the field of Indological studies." Professor Dr. W. SCHUBRING, Hamburg: "The Auto Bibliography of your 'Books and Papers...is not only a suitable contribution to the history of Indology and especially Jainology, but above all the document of a life filled with indefatigable, enviable, and sympathetic scholarly feat."

Page #605
By Dr. A. N. UPADHYE 1. Pamcasuttam of an Unknown Ancient Writer: Prakrit Text edited with Introduction, Translation, Notes with copious Extracts from Haribhadra's Commentary, and a Glossary. Second Ed., Revised and Enlarged. Crown pp. 96. Kolhapur 1934. 2. Pravacanasara of Kundakunda. An authoritative work on Jaina ontology, epistemology etc.: Prakrit text, the Sanskrit commentaries of Amotacandra and Jayasena, Hindi exposition by Pande Hemaraja : Edited with an English Translation and a critical, elaborate Introduction etc. New Edition, Published in the Rayachandra Jaina Sastramala vol. 9, Royal 8vo pp. 16+ 132 + 376 + 64, Bombay 1935. Second Ed., Agas 1964. 3. Paramatma-prakasa of Yogindudeva. An Apabhramsa work on Jaina Mysticism : Apabhramsa text with Various Readings, Sanskrit Tika of Brahmadeva and Hindi exposition of Daulatarama, also the critical Text of Yogasara with Hindi paraphrase : Edited with a critical Introduction in English. New Ed., Published in the Rayachandra Jaina Sastramala vol. IO, Royal 8vo pp. 12 + 124 + 396, Bombay 1937. Second ed., Agas 1960. 4. Varangacarita of Jatasimhanandi. A Sanskrit Puranic kavya of A. D. 7th century : Edited for the first time from two palm-leaf Mss. with various Readings, a critical Introduction, Notes, etc., Published in the Manikachandra D. Jaina Granthamala No. 40, Crown pp. 16 + 88 + 396, Bombay 1938. 5. Kam savaho of Rama Panivada. A Prakrit Poem in Classical Style : Text and Chaya critically edited for the first time with Various Readings, Introduction, Translation, Notes, etc. Published by Hindi Grantha Ratnakara Karyalaya, Hirabag, Bombay 4, 1940, Crown pp. 50+ 214. 6. Usaniruddham: A Prakrit Kavya (attributed to Rama Panivada) Text with Critical Introduction, Variant Readings and Select Glossary, Published in the Journal of the University of Bombay, Vol. X, part 2, September 1941, Royal 8vo pp. 156-194. 7. Tiloyapannatti of Jadivasaha. An Ancient Prakrit Text dealing with Jaina Cosmography, Dogmatics etc. : authentically edited for the first time (ih collaboration with Prof. Hiralal Jain) with Various Readings etc. Part I, Published by Jaina S. Samraksaka Samgha, Sholapur 1943, Double Crown pp. 8 + 38 + 532. 8. Brhat Kathakosa of Harisena. A Thesaurus of 157 Tales in Sanskrit, connected with the Bhagavati Aradhana of Sivarya : The Sanskrit Text authentically edited for the first time. with Various Readings, with a Critical Introduction (covering 122 pages), Notes, Index of Proper Names etc. Published in the Singhi Jain Series, No. 17, Bharatiya Vidya Bhavana, Bombay 1943, Super Royal pp. 8+20+128+406. 9. The Dhurtakhyana : A Critical Study. This is a critical essay on the Dhurtakhyana (of Haribhadra) which is a unique satire in Indian literature.

Page #606
441 Included in Acharya Jinavijayaji's edition, Bharatiya Vidya Bhavana, Bombay 1944, Super Royal pp. 1-54. 10. Candralekha of Rudradasa: A Drama in Prakrit. The Prakrit Text and Sanskrit chaya authentically edited with a critical Introduction, Notes etc. It is an important Sattaka resembling the Karpuramanjari in various respects. The Introduction presents a study of Sattaka in the background of Indian theory of dramas and also a critical survey of some half a dozen Sattakas, most of them brought to light for the first time. Printed in graceful types at the Nirnayasagara Press, Bombay, Bharatiya Vidya Bhavana, Bombay 1945, Royal 8vo pp. 8 + 66 +96. 11. Lilavati of Kutuhala (c. 800 A. D.): Prakrit Text and an anonymous Sanskrit commentary, critically edited for the first time with Introduction, Glossary, Notes etc. It is a stylistic romantic Kavya dealing with the love story of king Satavahana and Lilavati, a princess from Ceylon. Published in the Singhi Jain Series : Royal Octavo pp. 28 + 88 + 384, Bombay 1949. 12. Tiloyapannatti of Jadivasaha : As above No. 7. Part II, with introduction, Indices etc. Double Crown pp. 116-540, Sholapur 1951. 13. Anamdasumdari of Ghanasyama : A Drama in Prakrit. The Prakrit Text and the Sanskrit Commentary of Bhattanatha : Authentically edited for the first time, with Critical Introduction, Notes etc. Demy pp. 102. Published by Motilal Banarasi Dass, Banaras 1955. 14. Janibudiva-pannatti-samgaho of Padmanandi: A Prakrit Text dealing with Jaina Cosmography. Authentically edited for the first time in collaboration with Dr. H. L. Jain) with the Hindi Anuvada of Pt. Balachanda. The Introduction institutes a careful study of the text and its allied works. There is an essay in Hindi on the Mathematics of the Tiloyapannatti by Prof. L. C. Jain, Jabalpur. Equipped with various Indices. Published by the J. S. S. Sangha, Sholapur. Double crown pp. about 500. Sholapur 1957. 15. Jnanapitha-pujanjali: A Collection of Stotras etc. in Sanskrit and Prakrit and Pujas in Hindi etc. Neatly edited with the Hindi Anuvada of Pt. Phoolchanda Shastri. Crown pp. 32-548. Published by Bharatiya Jnanapitha, Banaras 1957. 16. Kuvalayamala of Uddyotana: A unique Campu in Prakrit critically edited from rare Mss. material for the first time. Part I: Prakrit Text and Various Readings. Singhi Jain Series 45. Super Royal pp. 16-284. Bombay 1959. 17. Simgaramamjari of Visvesvara : A Prakrit Drama : Authentically edited for the first time with an Introduction in the Journal of the University of Poona 1960. Royal pp. 33-78. Poona 1960. 18. Karttikeyanupreksa of Svami Kumara : Prakrit Text critically edited for the first time along with the Sanskrit commentary of Subhacandra, an Elaborate Introduction dealing with the various problems about the text, the author, the commentary etc., and Various Appendices. Published in the Rajachandra Jaina Sastramala. Double Crown pp. 20 + 100 + 480. Bombay 1960. 19. Pancavimsati of Padmanandi : (c. 1136 A. D.). This is a collection of 26 Prakaranas (24 in Sanskrit and 2 in Prakrit) small and big, dealing with

Page #607
442 various topics: religious, spiritual, ethical, didactic, hymnal and ritualistic. The text along with an anonymous commentary critically edited (in collaboration with Dr. H. L. JAIN) with the Hindi Anuvada of Pt. BALACHAN D. The edition is equipped with a detailed Introduction shedding light on the various aspects of the author both in English and Hindi. There are useful Indices. Printed in the N. S. Press, Bombay. Jtvaraja J. Granthamala 10, Double Crown pp. 8-64-284. Sholapur 1962. 20. Atmanusasana of Gunabhadra (middle of the 9th century A. D.). This is a religio-didactic anthology in elegant Sanskrit verses composed by Gunabhadra, the pupil of Jinasena, the teacher of Rastrakuta Amoghavarsa. The Text is critically edited along with the Sanskrit commentary of Prabhacandra and a new Hindi Anuvada (in collaboration with Dr. H. L. JAIN and Pt. BALACHANDRA SHASTRI). The edition is equipped with Introductions in English and Hindi & some useful Indices. Jivaraja J. Granthamala, 11. Demy pp. 8-112-260, Sholapur 1961.

Page #608
zrImad rAjacaMdrAzrama agAsa dvArA saMcAlita zrImad rAjacandra jainaza (stramAlA meM milanevAle grantha - ratna | ++++++ paM0 1. gommaTasAra - jIvakAMDa - zrInemicandra siddhAntacakravartikRta mUlagAthAyeM, brahmacArIjI khUbacandrajI siddhAntazAstrIkRta naI hindITIkA | aba kI bAra paM0 jI ne dhavala, jayadhavala. mahAghavala aura bar3I saMskRtaTIkAke AdhArase vistRta TIkA likhI hai / tIsarI AvRtti mU0 6rU, po0 1ru. 2. svAmikAttikeyAnuprekSA - svAmikAttikeyakRta mUlagAthAyeM, zrIzubhacandrakRta bar3I saMskRtaTIkA. syAdvAda mahAvidyAlaya vArANasI ke pradhAnAdhyApaka paM0 kailAzacandrajI zAstrIkRta hindITIkAsampAdaka DA e. ena. upAdhye, prophesara, rAjarAma kaoNleja, kolhApura / mU0 14 rU. 3. paramAtmaprakAza aura yogasAra - mUla apabhraMza dohe, saMskRta TIkA, hindI TIkA, aMgrejI prastAvanA aura usake hindIsAra sahita mU09 rU. 4. puruSArthasiddhayupAya - zrIamRtacandrasUrikRta mUlazloka aura sva0 paM0 ToDaramallajI, sva0 paM0 daulatarAmajI kI TIkAke AdhArase likhI gaI naI hindITIkA / isameM ahiMsAke svarUpakA vistRta vivecana hai / mu0 2rU., po0 50 na. paise 5. gommaTasAra- karmakAMDa - zrInemicandrAcAryakRta mUlagAthAyeM, sva0 paM0 manoharalAlajI zAstrIkRta saMskRtachAyA aura hindITIkA, jaina siddhAnta grantha hai / mU0 3rU., po0 75 na. paise 6. sabhASyatattvArthAdhigamasUtra - zrIumAsvAtikRta mUlasUtra aura svopajJabhASya, aura siddhAntazAstrI paM0 khUbacandrajIkRta vizada TIkA, isa grantha meM saMpUrNa jaMnatattvoMkA nirUpaNa hai / mU0 3rU., po. 1 ru. 7. puSpamAlA, mokSamAlA, bhAvanAbodha - zrImadrAjacandrapraNIta, jainadharmakA yathArthasvarUpa dikhAnevAle 108 sundara pATha hai / mU0 1ru. 50 na. pai., po 50 na. paise. 8. zrImadrAjacaMdra - zrImad ke patroM, racanAoMkA apUrva saMgraha. adhyAtmakA apUrva vizAla grantha hai / ma0 gAMdhIjIkI mahattvapUrNa prastAvanA hai / mU0 10 rU., po0 2 rU. 9. nyAyAvatAra - mahAn tArkika siddhasenadivAkarakRta mUlazloka, siddharSikI saMskRtaTIkAkA hindIanuvAda jainadarzanAcArya pa0 vijayamUrtijI ema0 e0 neM kiyA hai / nyAyakA suprasiddha grantha hai / mU0 10 rU., po0 50 na paise. 10. prazamaratiprakaraNa - AcArya umAsvAtikRta mUlazloka, zrIharibhadrasUrikRta saMskRtaTIkA / adhyAtma grantha hai / mU0 6 rU. po0 75 na. paise

Page #609
444 11. iSTopadeza-zrIpUjyapAda-devanandiAcAryakRta mUlazloka paM0 pravara AzAdharakRta saMskRtaTIkA paM0 dhanyakumArajI jainadarzanAcArya ema0 e0 kRta hindITIkA, sva0 bariSTara campatarAyajIkRta aMgrejITIkA / hindI, aMgrejI, gujarAtI, marAThI padyAnuvAdoM sahita / bar3A sundara grantha hai| ma01 ru. 50 na paise, po0 25 na paise, aMgrejITIkAkA ma0 75 na paise, po0 12 na paise 12. jJAnArNava -- zubhacandrAcArya viracita mUla saMskRta paM0 pannAlAla bAkalIbAlakRta hindI anuvAda sahita / dhyAnapara suMdara aura mahatvapUrNa graMtha / naI AvRtti / mU07 pUrva prakAzita dravyasaMgraha, paMcAstikATa Adi bhI isI saMsthA kI ora se punaH prakAzita honevAlI hai| noTa:-graMtha vI0 pI0 se na bheje jAya~ge / graMthoMkA mUlya posTeja aura rajiSTrI phIsa ke 50 na. paise pezagI ma0 A0 se bhejanA caahiye| adhika mUlya graMtha maMgAnevAloMko kamIzana diyA jAyagA / isake liye ve hamase patravyavahAra kreN| zrImad rAjacaMdrAzrama agAsa dvArA prakAzita gujarAtI graMtha bhI yahA~ se mileMge jinakA lAgata dAmoMse kama mUlya rakkhA hai| alaga sUcIpatra maMgAiye / prAptisthAna-zrImad rAjacandra Azrama, agAsa, posTa boriyA, vAyA ANaMda (W.R.) aura paramazrutaprabhAvaka zrImad rAjacanda jainazAstramAlA caukasI cembara, khArAkuvA, jauharIbAjAra, bambaI naM 2

Page #610
Karttikeyanupreksa of Svami Kumara The Prakrit Text Critically Edited for the First Time along with the Sanskrit Commentary of Subhacandra, Hindi Anuvada by Pt. Kailashchandra, an Elaborate English Introduction dealing with the various Problems about the Text, the Author, Commentary etc, and Various Appendices. Published in the Rajachandra Jaina Sastramala. Double Crown pp. 20+ 100+ 480. Bombay 1960. Price Rs. 14/- only. Select Opinions Dr. H. L. Jain, Director, Vaishali Institute, Muzaffarpur (Bihar): "Your edition of Karttikeyanupreksa is a valuable contribution to the advancement of Prakrit and Jaina Studies. By your scholarly editions of some of the most important Prakrit works, you have substantially strengthened and advanced the cause of these studies for wich I congratulate you heartily." Prof. Dr. E. Frauwallner, Vienna: "Like all editions of Prof. Upadhye, they are an excellent piece of work." Pt. Dalasukhaji Malavania, Director, L. D. Institute of Indology, Ahmedabad: "svAmi kArtikeyAnuprekSA pUrI paDha gayA / Apane usake saMpAdanameM aura prasnAvanAmeM kAphI parizrama kiyA hai / jainAgamase lekara anuprekSAoMkI tulanA jo Apane kI haiM usase anuprekSAke viSayameM naI jAnakArI prApta hotI hai / lekhakake viSayameM bhI Apane madhyastha hokara vicAra kiyA hai vaha Apake anurUpa hai / zubhacandrake viSayameM bhI ApakA mantavya yathArtha lagatA hai|" Prof. Dr. P. K. Gode, Poona: "It is an index of your scholarly labour in many Jaina Fields, not known to me." Pt. Jugalkishore Mukthar, Delhi: "yaha Introduction bahumUsya, aneka upayogI sUcanAoM evaM tulanAtmaka adhyayanako lie hae bar3A hI mahatvapUrNa hai, aura isake likhanemeM Apane kAphI zrama uThAyA hai jo prazaMsanIya hai / graMthakA yaha saMskaraNa bahuta upayogI bana gayA hai / " Prof. Dr. W. Schubring, Hamburg (Germany): "I had the pleasure to receive Svami Kumara's Karttikeyanupreksa which you have edited critically with an exhaustive and most valuable introduction........I should like to thank you directly for that precious gift which adds one more bead to the rosary of your precious works. Prof. L. Alsdorf, Hamburg University, Germany: "You have added another excellent piece to the long, long row of books that have emerged from that quiet, scholarly study which I so well remember." Dr. Kl. Bruhn, Hamburg (Journal of the Oriental Research, XI, 4, p. 450 f.): "In Jaina literature the unknown still outweighs the known. It is only through such patient work as that of Dr. Upadhye that balance can be changed. To achieve this end texts have not only been analysed but must be projected as suggested above on the background of contemporary and earlier literature. Dr. Upadhye has treated this and other problems with exceptional care, and we hope that similar contributions will follow soon as a result of his researches in Jaina Literature.

Page #611

Page #612