Pravachansara

Author(s): Kundkundacharya, A N Upadhye
Publisher: Manilal Revashankar Zaveri Sheth
Catalog link: https://jainqq.org/explore/010843/1

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"ajjhayaNameva jhANaM paMceMdriyaNiggahaM kasAyaM pi / to paMcamayAle pavayaNasAravbhAsameva kujjAho // " - rayaNasAre, 95

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3 Sri Rayachandra Jaina Sastramala SRI KUNDAKUNDACARYA'S PRAVACANASARA (PAVAYANASARA) A Pro-Canonical Text of the Jainas The Prakrit Text critically edited with the Sanskrit Commentaries of Amytacandra and Jayasena and a Hindi Commentary of Pande Hemaraja, with an English Translation of the Text, a topical Index and a table of 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. Professor of Ardhamagadhi Rajaram College, Kolhapur -A Second Edition, revised, enlarged and remodelled PUBLISHED BY SHETHA MANILAL REVASHANKAR JHAVERI FOR THE PARAMA-S'RUTA-PRABHAVAKA-MANDALA BOMBAY 1935 1 Price Rupees Five

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"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." Rayancsara, 95

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zrIrAyacandrajainazAstramAlA zrIparamAtmane namaH zrImatkundakundAcAryaviracitaH pravacanasAraH (pavayaNasAra) tttvdiipikaa-taatpryvRtti-hindiivaalbodhiniibhaassaa-cetittiikaatryopetH| 'kolhApura' rAjadhAnyantargata 'rAjArAma kaoNleja' nAmni mahAvidyAlaye ardhamAgadhIbhASAdhyApakena upAdhyAyopAhva neminAthatanaya-AdinAthena zrImatkundakundAcAryatatpraNItagranthavistRtavimarzakAriNyA prastAvanayA . ___saTippaNIkAlAnuvAdena vipayasUcyA pAThAntarAdibhizvAlaMkRtaH saMzodhitazca / [pratayaH 1000 . saca mumbApurIsthazrIparamazrutaprabhAvakamaNDalasvatvAdhikAribhiH zreSThi maNIlAla, revAzaGkara jagajIvana jauharI, ityetaiH / / nirNayasAgarAkhyamudraNAlaye mudrayitvA prAkAzyaM nItaH zrIvIranirvANa galata 2461 mUlyaM 5 rUpyakapaJcakam / zrIvikrama saMvat 1991

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prakAzaka-- zeTha maNIlAla, revAzaMkara jagajIvana jauharI, ___ A0 vyavasthApaka paramazrutaprabhAvakamaMDala, jauharI bAjAra, vambaI naM0 2 -sarva haka prakAzakake svAdhIna - rAmacaMdra yesU zeDage, nirNayasAgara presa, 21 kolabhATa lena, bambaI naM. 2

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CONTENTS Preface.. 11*-14* Introduction. I-CXXVI 1. Sri Kundakundacarya. - - - 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. Kundakunda's Date. X-XXIV 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 S'veta. and Diga. division-Kundakunda as the s'isya of Bhadrabahu discussed.-Kundakunda's authorship of Satkhaudagamataka discussed.Kundakunda as a contemporary of S'ivakumara 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. Kundakunda's works. XXIV-XLIX Kundakunda as the author of 84 Pabudas.- 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 Pahuaas.-Rayayasara.-Critical remarks on Rayanasara.--Barasa-Auuvekkha.-- Critical remarks on Barasa-Anuvekkha.-Niyamasara.-Critical remarks on Niyamasara.- Pancastikaya... Critical remarks on Pancastikaya.-Samayasara.-Critical remarks on Samayasara. The designation Nataka discussed. . Pravacanasara of Kundakunda. XLIX-XOTII a) Study w Pravacanasara. --- XLIX-L Pravacanasara in Oriental studies.

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CONTENTS 7) The Text of Pravacanasara. Text influenced by the commentary.-Two recensions of * the text.-Criterions of textual criticism and the nature of ; additional gathis.-Classification and scrutiny of additional - gathas.-Critical light on the recension of Amrtacandra. c) Summary of Prayacanasara. LIY-LXII Book I.-Book II.-Book III.--Critical remarks on Prava canasara. d) Philosophical aspect of Pravacanasara. LXII-XCV 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.-KumaTila'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 Syasvada elsewhere discussed. - Vedantic beginning for Syadvada not tonable..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. Jainism and Nastikata.-- Jaina Liberation - 9. Jainism in Indian religious thought. e) Monastic aspect of Prayacanasara. Xcv-khane An ideal Jaina monk.-Critical remarks - on some Jaina ...! ... ascetic practices.-Remarks on the Samgha of Jaina Monks. ... si ...-Back-ground of the Jaina institution of Mendiancy. 5. Commentators of Pravacanasara.. XCVII-OXI

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CONTENTS 9* I Am'tacandra and his Tattvadipika. XCVII-CI Amrtacandra and his works.-His Scholarship, style etc. Quotations in his Tattvadipika.--Date of Amrtacandra. 2. Jayasena and his Tatparyavitti. CI-OIV Jayasena and his commentaries. This Jayasena distinguished from others of the same name.-Jayasena as a commentator compared with Amrtacandra.- Quotations in his Tatparyavrtti.--Date of Jayasena. 3. Balacandra and his Kannada Tatparyavitti. CIV-OVII Information about Balacandra.--His teachers, colleagues, disciples, domicile etc.--Date of Balacandra.--Commentaries of Jayasena and Balacandra compared.-Priority of Jaya sena's commentary. 4. Prabhacandra and his Sarojabhaskara. CVIII-IX Remarks on Prabhacandra's commentary.-Information about Prabhacandra and his date. 5. Mallisena and his Tika. CIX-OX The Ms. of the so called Mallisena's tika. 6. Pande Hemaraja and his Hindi Balavabodha CX-CXI Remarks on Hemaraja's style etc.--Relations and works of Hemaraja.--The occasion of composition. 6. The Prakrit dialect of Pravacanasara. OXI-OXXVI 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 thuis 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. prakAzaka kA nivedana 127 paNapatrikA * 886 nukramaNikA 129-132 Prakrit Text of Pravacanasara with the Sk. com mentaries of Amstacandra and Jayasena and the Hindi Commentary of Hemaraja. 1-376 English Translation, 1-34 Into the Contents of Pravacanasara. 35-40

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10* CONTENTS Variant Readings. 41-45 Alphabetical Index of Pravacanasara-gathas 46-50 Alphabetical Index of quotations in the commentaries with their sources. 51-52 Index to Introduction. 53-61

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13 6.6 PREFACE 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 crtico-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 desidetum. The section on Jaina Literature, in WINTERNITZ'S A History ndian Literature, Vol II in English, which has been recently Jished, shows how much more remains to be done. If the task of sectio historian is to be facilitated, it is necessary that exhaustive phs on different works should be written shedding light on ligious, 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 udiciously selected and critically marshalled without losing the and comparative perspective. With the modest aim of 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. The Introduction is divided into six sections. In the First the various traditional pieces of information about Kundakunda,

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12* 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 Pravacanasara-studies is given; two recensions of the text are subjected to critical 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 geographic back-ground of this dialect; and lastly its name and its relation pre-classical Prakrit postulated by Dr. JACOBI are discussed. Th will be seen that many new facts about Kundakunda and his wo brought to light, and his place in the scheme of Jaina liter ascertained. Originally a portion of this Introduction was cove a series of lectures delivered by me, as a Post-graduate Teacher in Ardha-magadhi, University of Bombay, to the M. A. students. PREFACE The philosophical aspect of Pravacanasara, as set forth in th Introduction here, is expected to be a modest outline to the student to an exhaustive study of Jaina philosophy. has now come, I believe, when we should no more assess the Samkhya, Jaina, Buddhistic and Ajivika tenets as mere perverted continuations 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 Brabanic) religion and the gaps that a dispassionate study might detect

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PREFAOL 13* 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, animistio 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. 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 side-light 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. Pravacanasarce 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 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 ms, the proposals of earlier translators of Jaina texts like STEVENSON, Ja HBI, HOERNLE, BARNETT, GHOSHAL, JAINI, CHAKRAVARTI and others; section times, with due deference to them, I have adopted other words ylgt h. beared to me more significant and connotative. Along with the ;,; ylion, only a few elucidatory notes have been added. In the e 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. the outset I offer my thanks to the late lamented M AR HARALAL Shastri, the first editor of the two Sanskrit commen taries. I am highly obliged to the authorities of the Rayachandra Jaina S'astramala, 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 ng and corrections in proofs from time to time. I am thankful

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14* PREFACE 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 Atharvaveda-and-Upanisads and Comparative Philology respectively; and what I owe to 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 say, 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 litt to scholars working in the field of Jaina literature which is still_ unexplored field awaiting expert and extensive spade-work. karmanyevadhikuras te: Kolhapur: 2 August, 1935.) A, N. UPADHYE, &

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INTRODUCTION : An Essay on Kundakunda, his Date, his Pravacanasara and other works etc.

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Important Abbreviations AMg.: Ardha-Magadhi. Apabh.: Apabhrams'a. BBRAS: Bombay Branch Royal Asiatic Society. B. O. R. I.: Bhandarkar Oriental Research Institute, Poona. B. P.: Bhasa's Prakrit by Printz. E. I.: Epigraphia Indica. E. C.: Epigraphia Carnatica. G. O. S.: Gaikwad Oriental Series, Baroda. I. A.: Indian Antiquary. JM,: Jaina Maharastri. MDJG.: Manikachanda Digambara Jaina Granthamala, Bombay, P.: Pancastikaya (used in the foot-notes of the Translation, RJS.: Rayachandra Jaina S'astramala, Bombay. SBE.: Sacred Books of the East. SBJ.: Sacred Books of the Jainas, Arrah-Lucknow. SJG.: Sanatana Jaina Granthamala, Bombay-Calcutta. TS.: Tattvarthasutra (used in the foot-notes of the Translation)

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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.? 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. 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., Pancastilcaya, Pravacanasara and Samayasara, are technically called as Nataka-traya or Prabhita-traya, perhaps on the ar he 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 Bhagavadguta 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 Writually minded votaries, both monks and laymen, have drawn, to this day, vous inspiration and spiritual solace from this work of Kundakunda. Jag TRADITIONAL NAMES OF KUNDAKUNDA-Turning to epigraphic resectionis name is spelt as Kondakunda, a form with decided Dravidian sy h colour ; Kundakunda is a smooth Sanskritisation of the same, and has u ly superceded the original word. From certain inscriptions belonging beide welfth century A. D. it is learnt that his original name was Padmanandi, but he came to be called as Kondakunda, or as we spell it Kundakunda. In an, inscription, at Vijayanagara, of about 1386 A. D., belonging to Nandisangha, inscrarigalam bhagavan Viro marigalam Gautamo gani / L i galani Kundakundadyah Jaina-dharmo' sti marigalam // scording to a Kanarese MS, Ganabheda, Nandi- Simha- and S'ri Yapaniya-gahgha nave Kundakundanvaya; while Mula-sangha has Vrasabhagenanvaya. It is an intere. sting MS. which gives the gana, anyaya, gaccha, birudavali, simhasana-gadi, namoendings 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. See Epigraphra Carnatica, II, 64, 66, 117, 127, 140, 254 etc.; also Jaina Sualekha-Sangraha, d. by Prof. Hiralal, Bombay, 1928, by C., II, 64, 66 etc.

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PRAVAGANASARA. 1 we find it recorded that our author had five names: Padmanandi, Kundakunda, i Vakragriva, Elacarya and Gtdhrapiccha (also spelt pisicha). Then a pattavali of Nandi-sangha of uncertain date records the same five names for Kundakunda.? 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 Sfrutasagara, who flourished about the close of the fifteenth century A. D.,4 in the concluding colophons of the Sanskrit commentary on six-pahuaas of Kundakunda, 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-anuvelckha. His first commentator, Amatacandra, so far as I know, is silent on this point. Jayasena, however, in the opening remarks on Pancaa stikaya, remarks that Padmanandi was another name of Kundakunda; and possibly he means the same, when he glorifies Paumanamdi in the two concluding Prakrit 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 ne of Vakragriva, so far as I know, occurs first in an inscription of 1125 A but the inscription does not give any information beyond the bare me Vakragrivacarya in the line of teachers of Dravila(da)-sangha and lanvaya. The next mention is found in S'ravana Belgola inscription A. D.; it is a pretty long inscription containing much historical informe In the fifth verse we are told that Kondakunda deserves respect from all; th: 1 E. Hultzsch: South Indian Inscr., Vol. I, No. 152; Asiatic Researches XX, p. Indian Antiquary XXIII, p. 126; Guerinot takes Mahamati also as a na: Kundakunda appears to have six names according to him, see Reportoird? Jaina, No. 585. 2 Soo Jaina Siddhanta Bhaskara, I, iv. 3 I. 4., Vol. XXI, p. 74, foot-bote No. 35. 4 See Annals of the B. O. R. 1., vol. XII, p. 167. 5 The editions etc. of the works of Kundakunda will be given later un about his works. 6. Throughout Prakrit stands for Prakta and Sa nekrit for Samskrta, 7 E. C., V, Channarayapatna No. 149, 8 E. C., II, 67,

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INTRODUCTION. III 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 established the scripture or the sacred knowledge in Bharata. Then, in verses six to nine, aie glorified Samantabhadra and Simhayandi. 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 adequately be praised even by Nagendra of one thousand mouths; he received regard from S'asana-deyatas; before him the necks of disputant-devils were bent with shame; and he briefly expounded the meaning of the word atha for six months. 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 aster Kundakunda. Besides, there are other inscriptions of 1137, 1158 and of 1168 A. D. in which Vakragrivacarya is referred to;' but nowhere are we informed that he was identical with Kundakunda. In all these inscriptions, wherever there is any mention of sangha, gaya and anvaya, we find Vakragriva associated with Dravita-sarigha, Nandi-gaua and Arungalanvaya., : So, I think, Vakragriva was an independent teacher quite distinct from Kundakunda. ELACARYA AS A NAME OF KUNDAKUNDA DISCUSSED.-Coming to the name Elacarya, I am aware of one dateless inscription, that of ChickaHanasoge, in which one Elacarya of Des'i-gana and Pustaka-gaccha is mentioned; but I do not get any clue as to his identity or otherwise with Kundakunda. From the pras'asti of Dhavala commentary we learn that there was Be Elacarya, from whom Virasena, the author of that commentary, received instructions in the Siddhanta ;' 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, ist hire. flourished at the close of the eighth century A. D. It is to this 1 l,that Indranandi refers, when he says, in his s'rutavatara," that Leagiya, a resident of Citrakutapura, was well-versed in the Siddhanta; and $ 5 i atho-s'abda-vacyan avadan masan samasena sat. Perhaps Lewis Rice read it as Nava s'abda-vacyam eto., and accordingly he took Navas'abdavacys as the name of a work; seo 18 Mysore and Coorg from Inscriptions, p. 197. C., V, Belur No. 17; Ibidem Arsikere No. 141; Ibid. No. 1. boe also E. C., IV, Nagamagala No. 100, and E. C., VI, Kadur No. 69 where also the name of Vakragriva occurs. 4 . C., IV, Yedatore No. 28. 5 mahun 80 Elarrio pasiyau vara-Vtraserasso, second line of the first vorse. 6 I find a passage like this in Jayadhavalu-tika tado puvuuttam Elay(arya-Bhadaraeno uvaittha-vakkharamevc pahana-bhavena ettha ghettavvam ), p 199 of Sholapur MS. of 16. Jayadhavala. Srutuvatura, published in Manikachandra Digambara Jaina Grantha-mala (MDJG) e verses 177-82

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ID PRAVACANASAKA, 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, Parikarma by name, on the first three sections of Satichandagama. Besides we know of one more Helacarya, perhaps a provincial pronunciation of the name Elacarya, a master of mantric lore, of Dravita-gana, a resident of Hemagrama in the South.' He was mainly responsible for the contents of Jvalinimata, a tantric work, composed, mainly based on the old work of Helacarya, by Indranandi Yogindra in S'aka 861 2. e. 939 A. D. 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 Kundakunda had five naines has been suspected to be of doubtful authenticity as seen from the attribution of the name of Vakragriva to Kundakunda. GaDHRAPICCHA AS A NAME OF KUNDAKUNDA DISCUSSED.--Now the last name Ggdhrapiccha. It is learnt from S'ravana Belgola inscriptions, ranging from 1115 to 1398 A. D., that Grdhrapiccha was another name of Umasvati, the author of Tattvarthasutra ;- and some of these inscriptions indicate that at times the name Grdhrapiccha was enough to mention Umasvati, of whom, therefore, Gtdhrapiccha might have been a very popular name. In some of these records the name of Umasyati, with the other name Gudhrapiccha, comes immediately after the mention of Kundakunda's nam If Gedhrapiccha was a name also of Kundakunda, or if it was a name commoir 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 Gudhrapiccha, and that has been referred to in S'ravana Belgola inscription of 1433 A. D.: the great saint Umasvati helon to the holy family of Kundakunda, and being expert in all the dogia, 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 ), feathers; and since that day he came to be known, among the as Grdhrapicchacarya. The name should not be looked upon a all, because there have been Jaina authors bearing the names E and Mayurapiccha, the first especially was a direct disciple of Um 1 See Anekanta Vol. I, p. 427 etc.; Catalogue of Sanskrt and Prakrit Mss, in C. Berar, Iatro. 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 Dharina-pariksa, three Grdhra. Balaka- and Mayura-piccha are mentioned.

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INTRODUCTION. - There are other epigraphic records in which sometimes the name Grdhrapiccha? alone and sometimes Umasyatie, alone is mentioned. Thus there appears to be no doubt that Grdhrapiccha was the name of Umasvati.3. It is through lack of proper information or through mis-information that the tradition, viz. Kundakunda had a name Gudhrapiccha, appears to have been current possibly from the last quarter of the fourteenth century. This tradition has been a source of further confusion that Kundakunda; on the supposition that he had a name Gudhrapiccha and from the fact that Gtdhrapicchacarya was the author of Tattvarthasutra,4 came to be looked upon by Rajendramauli, a late commentator on Tattvarthasutra, as the author of Tattvarthasutra ;5 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 Kondakundacarya, possibly a name derived from that of his native place, Kundakundapura, as Indranandi tells us in his Srutavatara (verse 160 etc.); as to the other names attributed to Kundakunda, the name Elacarya is a matter still sub judice; and with regard' to two other names early epigraphic records go against the tradition; I think, they might have been current through lack of authentic information about Kundakunda. AUTOBIOGRAPHICAL RELICS 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 s'isya of Bhadrabahu: this is all that we learn about Kundakunda from his works. The students of Prakrit terature and those of Taina literature will always look upon it as an unforunate 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 wintemporary records; and moreover, being written at a time far distant from ke age of Kundakunda, they, by themselves, do not deserve much credit. Professor Chakravartie narrates the life of Kundakunda on the authority of . 1/ 2. O., IV, Nagamangala No. 76. C., VIII, Nagar No. 46. Dhavalu commentary we get a line: Giddhapicchiriyd-poyasida-Taccattho-sutte / 2. 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 Tattvarthasittra-hartaram Grdhromcchopalahsitam / vande garindra-sanjatam Umascati-munis'varam (1 5 See Anehanta Vol. I, p. 198; I have, in my possession, a fairly written MS. of Rajendra. mauli's commentary. $ Introduction to Panctastiltiyasura, p. vii etc., Vol. III of the Sacred Books of the Jainas IW SBT): whAnAVAT I refer to the opinions of Prof. Chakravarti, the reference is to this

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PRAVACANASARA, Punyasrava-katha, wherein, he says, it is cited as an illustration of s'astradana. In short the story runs thus: In the town of Kurumarai, in the district of Pidatha nadu, in Daksina-des'a of Bharata-khanda, there lived a wealthy merchant Karamunda with his wife S'rimati. 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 inspected 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 name. Further, Professor Chakravarti simply refers to other incidents such as the report, Kundakunda as the wisest man, in the Samavasarana (i. e. the religious assembly) of S'rimandhara-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 s'astra-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'.2 VI 1 With a view to verify the details, I consulted the Marathi ovi version of Punyasrava (composed in S'aka 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 to have rendered into Kanarese. 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 Punyasravakathakos'a of Ramacandra Mumuksu. (Translated by Pt. Premi, Bombay, 1907). 2 In this context, I cannot stand the temptation of summarising here another story fr Aradhana Katha-kos'a (Ed. Bombay, Vira samvat 2442; part 3, Story No. 111), of Brah Nemidatta which also illustrates the fruit of s'astra-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 to do anything; the first part of Prof. Chakrava practically agrees with this. In Bharata-ksetra, in the village of Kuru was a cow-herd Govinda by name. Once he saw, in a forest-cave, a text; he took it and offered the same with devotion to a great and res Padmanandi by name. The peculiarity of the text was that so many g had handled and explained it, but ultimately had put it in that cave. J the saint Padmanandi also puts that Text again there. The cowworshipped that Text all the while; one day he was killed by a tiger his death, as the consequence of his remunerative hankering (nidano the son of a village headman. He grew up quite happily into an atti he was reminded of his former birth after meeting Padmanandi; he order and practised severe penances. After his death he was born Irrespective of the pleasures available, somehow he felt disgusted pleasures and entered the order. He worshipped Jina and waited

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INTRODUCTION. VII ANOTHER TRADITIONAL STORY ABOUT-KUNDAKUNDA,Pandit Premit gives, on the authority of a book, Jnana-prabodha; another story of Kunda. kunda: In Malawa, in the town of Barapura, there lived a king Kumudacandra with his queen Kumudacandrika. In his : kingdom there lived a merchant Kundas'resthi 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 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 S'rimandharasvami, a contemporary Tirthankara in the Videha-ksetra; the salutation was so sincere that it immediately evoked response from S'rimandhara 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. S'rimandharasvami explained that the blessings were meant for Kundakunda from Bharatakgetra. Two carana saints, who were the friends of Kundakunda in the previous birth, came to Barapura and took Kundakunda to the Samavasaraya. On the way, when they were passing through the sky, the bunch of pecock-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 L'ugan 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 pored with S'vetambaras on the mount Girnar, in which he made the local mi admit that the Nirgrantha creed of the Digambaras was true. So vacated his pontifical chair in favour of Umasvati and died one day als meditation after having practised severe penances. SCRUTINY OF THE ABOVE TWO TRADITIONAL STORIES --Both these ories are practically in agreement only in the second half; but with the micile and parentage there is no agreement, nay the points of difference ! and lastly he became a s'ruta-kevalin. See Kundakunda Acarya yafice caritra, by Pangal in Marathi, Sholapur, 1906; Premi N ama Hitarshi, Vol. X, pp. 369 etc.; all references to Pt, Premi have this sourco in view *jp stated.

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VIII PRAVACANASARA. T 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 Dars'anasara of Devasena, compiled 990 years after the death of Vikrama, who says that the great saint Padmanandi was enlightened by the supernatural knowledge of S'rimandhara-svami. Further, Jayasena, in the opening remarks of his commentary on Pancastikaya, says on the authority of the popular tradition (prasiddha-katha-nyayena) that Kundakunda had personally gone to Purva-videha, paid his respects to S'rimandhara-svami and received enlightenment. Turning to Inscriptions from S'ravana Belgola, most of them belonging to the 12th century A. D. or so, we learn that Kundakunda, being possessed of excellent religious 'conduct, was endowed with miraculous power to move in the air, and that he moved in the air four fingers above the ground. 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. Thus the available epigraphical records mention only his miraculous ability, and they are silent about his visit to Videha land. The S'ravana 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 pecock-feather-bunch fell down; then he took the feathers of a vulture flying in the sky and had his purpose 'served; I therefore he came to be known as Grdhrapiccha. 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. In some of the inscriptions Pujyapada is glorified as a great miraculous physician worshipped even by 1 See Dars'anasara, verse 43; Jaina Hitaishi, Vol. XIII, pp. 25 etc. wherein with Hindi translation and notes is published; a critical Text of Dars'ana the MSS. from the Bhandarkar Oriental Research Institute, Poona, is blication with the present writer. 2 E. C., II, 127, 117, 140, 64, 66 etc. 3 E. C., II, 351. 4 E. C., II, 354 of 1398 A. D. 5 See p. 3 of the Introduction to the Ed. of Tattvartha-slokavartikam, Bombay, I t 6 See Karnataka Kavicarite, Vol. I, p. 7; further, the tradition tells that Pujy his way back, lost his eyesight due to the burning heat of sun-shine, b recover his eyesight by composing S'antyastaka, in honour of S'antes', sty

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INTRODUCTION. 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 Pravacanasara as the genesis or the fruitful source of the tradition that Kundakunda saluted from here S'rimandhara 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, nothing can be said definitely from this floating tradition ; but, by the by, it may be noted that S'ubhacandra (c. 1516-56 A. D.) also refers to this in his Pandava-purana ;3 and the same is noted in a gurvavali too. 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 s'isya of Bhadrabahu, but more on this point later. Inscriptions, too, in this context, are not of much help. According to the gurvavali of Nandi-sarigha, Kundakunda was the successor of Jinacandra, the successor of Maghanandi from whom the pattavali of Nandi but too much reliance on this pattavali to the extent of saying that Kundakunda was the pupil of Jinacandra is hardly guaranteed. Jayasena, in the opening remarks of his commentary on Pancastilcaya, says that Kundakunda was the s'isya of Kumaranandi Siddhantadeva. Nothing is known about this Kumaranandi. The Mathura inscription mentions one Kumaranandi of uccanagari s'akha;' and another Kumaranandi is mentioned in Devarahalli inscription of 776 A. D. Vidyananda, in his Patraparikna, quotes three verses from the work Tadanyaya of one Kumaranandi Bhattaraka. But none of these, in the absence of any clue, can be identified with the guru of Kunda E.C., II, 64, 254 eto. C., II, 258. Sundakunda-gani yenojjayanta-giri-nastale / map vatad vadita Brahmi prasuna-ghatita Lalau // 4 "Padmanandi-yurur juto Baluthura-ganugranih / pasana-ghatutu yena vadita s'r Sarasvati ll, quoted in Jaina Hilarshi, Vol. X, p. 382. pade tadiye muni-manya-urtlau Jinadicandrah, samalhud atandrah: / tato' bhavat paiica sunama-dhama s'ri-Padmanandi munr-cakravarti //, see p. 3 of the Introduction to the Ed. of Samayasura-prabhrtam, Benares, 1914. 6 E.I., I, No. xliii, No. 13, pp. 388-9. E.C., IV, Nagamangala No. 85; also I. A., 11, pp. 155-61. See Patraparilsa, p. 3 (Ed. Benares 1913); also see his Pramanaparilsa, p.72 (ba, , kes 1914). rino.b IIIS

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PRAVACANASARA. kunda. 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 salighas, gayas 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-sarigha, Nandi-gana and Arungalanvaya, and of Mulasangha, Des'i-gana, Kundakundanvaya and Pustaka-gaccha, Vakra-gaccha or Sarasvati-gaccha include, at the beginning, the name of Kundakunda with reverence. Kundakunda is looked upon as a preeminent leader of the Mulasarigha,+ a designation claimed by the Digambaras in view of the division of the Jaina church into Digambaras and S'vetambaras, 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 sometime 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. saayat 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. sanvat, 1. 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 Umasyati. It is the first tradition that is more popular and current. 1 See the opening remarks of my paper on "S'ubhacandra and his Prakrit grammar in the Annals of the B. O. R. I., Vol. XIII, i. 2 See my paper on "Yapaniya-sangha' in the Journal of the University of romi 1, part vi. 3 I give here only a few important epigraphic references, chronologically which Kundakunda's association with different ganas etc. is seen: E.O., III, 35, 3F E. C., II, 127, 69, 117, 140; E. C., VIII, Nagar No. 37; E. C., II, 64, 66; E. Hultzs South Indian Inscriptions Vol. I, No. 152.; D. C., II, 254, 258.; etc. 4 E, C., II, 69: s'rimato vardhamunasya Vardhamanasya s'usane / s'ri-Kondakunda numabhun Alula-samghagrani gani // 5 See I. 4., XXI, p. 57 etc. 6 See Stani Samantabhadra' by Pt. Jugalkishore, p. 147; the verso runs thus : varse sapta-s'ate cairo saptatya sa dismitar / Umasvani-munir jalah Kundakundas tathaiva call --

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- INTRODUCTION. 1. 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, 4.1.1. The details worked out by him, on the authority of S'rutavatara of Indranandi, are these with additional touches: After the nirvana of Mahavira, 3. Kevalins lived for 62 years; 5 S'ruta-Kevalins for 100 years; II Ten-Purvins for.183 years; 5 Eleven-Angins for 220 years; and 4 One-Argins for 118 years. Thus the Arga-knowledge continued for a period of 683 years after the nirvaya of Malavira in 527 B. C. Then there followed, according to S'rutaratura, the four Aratiya monks who had a partial knowledge of sections of Arigas and Purvas; they were succeeded by Arhadbali, Maghanandi and Dharasena; it -, was Dharasena who knew Mahakarma-prabhrta, a portion of Agrayaniyapurva; knowing that his life was remaining short 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 as Puspadanta and Bhutabali, to whom he explained the text. Puspadanta and Bhutabali compressed the Karma-prabhrta and composed Satichandagama, which was consequently committed to writing. Another thread of the story says that the saint Gunadhara explained the Mulasutras and vivarana-gathas of Kasayaprabhrta to Nagahasti and Aryamariksu. YativTsabha studied the same from " them and composed thereon Curui-sutras extending over six thousand granthas. Uccaranacarya studied the same from Yativrsabha and wrote a doubly great vrtti. Thus the Kasaya-prabhrta 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-prabhrta, was inherited by Padmanandi of Kundakundapura, and he wrote a commentary of twelve thousand s'lokas 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 quarter 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 S'vetambaras on Ujjayanta-giri. We know from Kundakunda's works, especially Sutta-pahuda, that the Jaina church was already divided into Digam S'vetambaras by the time of Kundakunda. This division, according tapasara of Devasena, took place 136 years after the death of king Premi understood the date given by Dars'anasara as S'alivahana placed the origin of S'vetambara schism in (136+135) 271 Vikrama 1 Jaina Hatarshi, Vol. X, p 378 etc. 2 Sometime the internal details do differ, though the total No. of years is 683 as the period of the continuity of Ariga-jnana after Mahavira. See Bhandaraknr: Report on search for Sanskrit Arss., 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 garga of Harivams'a-puruna of Jinasena, Ed. 32nd vol. of MDJG; Adimirana of Jinasena, chapter I, verse 139 etc.; also --- Pt. Jugalkishore's searching discussion in Sucimi Samantabhadra, p. 160 etc.

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PRAVACANASARA. 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 S'rutavatara. At any rate, according to his view, Kundakunda cannot be earlier than 683 after Vira, _. 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 S'aka 719 (ia 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 Kundakundanyaya (KundaIcundanvayodbhavah). K. B. Pathak argued that if Prabhacandra lived about S'aka 719, his grand-teacher, Toranacarya, might have flourished about Saka 600; and because Toranacarya is placed about S'aka 600, Kundakunda, to whose anvaya or lineage Toranacarya belonged, might be placed about 150 years earlier, i. c. about S'aka 450 (i. e. 528 A. D.). He supports this argument by another. The Calukya king Kartivarman Maharaja, who was on the throne in S'aka 500, subjugated Badami and reduced the Kadamba dynasty; and thus, therefore, it is settled that S'ivamrges'avarman of the Kadamba dynasty was ruling some 50 years before, i. e., about S'aka 450. Balacandra in his Kanarese commentary and Jayasena in his Sk. commentary on Pancastilaya say that Kundakunda composed that work to enlighten Sivakumara Maharaja who appears to be the same as S'ivamrges'avarman of the Kadamba dynasty. Thus the date of Kundakunda, because of his having been a contemporary of S'ivamrges'avarman, comes to Saka 450, i. e. 528 A. D. DATE PROPOSED BY PROF. CHAKRAVARTI.--The third opinion is that of Professor Chakravarti.? He starts with 8 B. C. as the date of his accession to the pontificate as worked out by Hoernle from Patlavalis, and places the V birth of Kundakunda in about 52 B. C. Further, in opposition to the date proposed by Pathak, he tries to find support for this date from the circumstantial evidences. Deducing from the traditional stories that Kundakunda belonged to Daksiua-des'a, he lays emphasis upon the fact that Kundakunda belonged to Dravida-sangha. From an unpublished MS. of Mantra-lalisana he draws the information that in the South, in Malaya, in Hemagrama, there was a great and wise monk Elacarya by name who was Dravila-gaya Prof. Chakravarti finds that all these references can be traced in country to which, therefore, Kundakunda must have belonged, I another well-known name of Kundakunda. Elacarya, according tradition, is the author of the famous Tamil classic Thirukkural; he composed 2. 1 See the Indroduction to the Ed. of Samayapribhrtam and that of Sat-prubhriadi samgraha, Vol. 17 of MDJG; I, A., XIV, p. 15 etc. 2 See big Introduction to the Ed. of Pancastilaya, Vol. III, SBJ, Arraha, 1920. 3 I have every reason to think that this Elacarya, referred to in Mantralaksana, appears to be the same as Helacarya, previously referred to, on whose work the Joy in of Indranandi was based; see p. iv. antc,

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INTRODUCTION. XII 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 S'ilappadigaram 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 Dravidasangha, 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 S'ivakumara Maharaja, the royal disciple of Kundakunda, for whom, as all (?) the commentators of Prabrta-traya say, Kundakunda wrote his works. Prof. Chakravarti accepts Pathak's position that the church was divided into S'vetambaras and Digambaras, and perhaps the ordinary masses followed the Vedantic form of Visnu-cult; but he opposes the identification of S'ivakumara Maharaja with S'ri Vijaya S'iva Mrges'a 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 S'ivakumara Maharaja might be the same as king S'ivaskandha, which is merely another form of S'ivakumara, of the Pallava dynasty. He also figuies 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 that Jainism was being propagated round about that place. It is not le, therefore, that the Pallava kings at Conjeepuram, during the first this era, were patrons of Jaina religion or were themselves Jainas Further the body of Mayidavolu grant is in Prakrit dialect, and it is issued by S'ivaskandhavarman 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 Kumdakundacarya wrote his Prabhrtatraya S'ivakumara Maharaja, who was most probably the same as S'ivaan of the Pallava dynasty. for

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XIV PRAVACANASARA. PT. JUGALKISHORE'S VIEW ON THE DATE.-Pandit Jugalkishore; in his excellent monograph on Samantabhadra, 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 them selves and often from other pieces of information available from other sources: He, like Premiji, works out the antecedent chronological details of the state. ment of Indranandi, in his Srutavatara, that Kundakunda wrote a commentary on the first three sections of Satichandagama, and practically...concludes that Kundakunda cannot be earlier than 683. after Vira, ie., 156 A. D. incidentally indicating the various discrepancies 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 S'ivakumara 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 tadan- , vaya 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-dhurana. Pt. Jugalkishore points to the fact that Kundakundanvaya is already mentioned in Merkara copper-plates of Saka 388. 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 s'isya of Bhadrabahu, whom he takes as the second Bhadrabahu, who according to the pattayalis 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. A SUMMARY OF THE FACTS.--I have summarised the above vignore to see the various traditions utilised in their different aspects by scholars and the probable date at which they have arrived. The are the main traditional facts: i . Kundakunda flourished after the division of the original Jaina church into Svetambaras and Digambaras. ii. Kundakunda is the s'isya of Bhadrabahu. - iii. On the authority of S'rutavatara, Padmanandi of Kundakundapura 1 See pp. 158 etc. of his Introduction to the Ed. of Ratna-Larandaka Sraval Fra of Samantabbndra, Vol. 24'of MIDJG, Bombay, 1925; & part of the introductio n about Samantabhadra, is also separately issued as 'Svami Samantabhadry

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INTRODUCTION." traditionally received the knowledge of the Siddhanta consisting of Karmaand 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 S'ivakumara 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. XV KUNDAKUNDA'S POSTERIORITY TO S'VETA. AND DIGA. DIVISION.-As to the posteriority of Kundakunda to the division of the Jaina church into Digambaras and S'vetambaras, there cannot be two opinions, because he attacks here and there the doctrinal positions, which, in later literature, are decidedly the opinions of the S'vetambara 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 S'rutakevalin, if not earlier, who migrated to the South with a band of monks at the time of a severe famine in Magadha. The famine and migration must have been facts, because both S'vetambaras 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; 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 division must have been sown in the days of Bhadrabahu, contemporary of Candragupta Maurya, say about in the 3rd century B. C. The later traditions that the S'vetambaia sect, according 12 to the statement of Digambaras, arose in 136 years after the death of Vikrama and that the Digambara sect, according to the statement of S'vetambaias, arose in 139 years after Vikrama, merely show that the doctrinal differences, by A 1 Sutta-puhuda 17-26; Pravacanasara III, 8-9, 20 *3-5, 24 *6-14. 2 L. Rice: Mysore and Coorg from Inscriptions, chapter I; V. Smith: Early History of India (Third Ed.), pp. 146, 440; M. S. R. Ayyangar: Studies in South Indian Jainism, chapter 2 etc.; Banarasidasa: Ardhamugadhi Reader, p. xlu; Cambridge History of India, i I, p. 165. For Digambara lists see Harivans'a etc. noted above; for S'vetambara lists see Kalpasitra (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 verses of Jayadhavala Tika, figure also in the S'vetambara Sthaviravali, as given in Nandisutra verses No. 28-30 (Agamodayasamiti Edition), as Arya Mangu and Arya Nagahasti almost contemporaries; Arya Marksn' is an attempt at sanskritisation of 'Ajja Mamgu'. Dars'anasara gatha 11 etc. and Pt. Premi's notes thercon in Jarna Hitaishi XIII, pp. 52, 265 etc. i

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XVI ThRAVAOANASARA. 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 S'vetambara 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 S'ISYA OF BHADRABAHU DISCUSSED.-It is an important fact that Kundakunda speaks of himself as the s'isya of Bhadrabahu, whom he glorifies; those gathas (of Bodha-pahuda) in question run thus: . sadda-viyaro huo bhasa-outtesu jam jine kahiyam | 80 taha lahiyam nayam susena 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 s'isya 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 Arigas and the wide extense of fourteen Purvangas. S'rutasagara (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 justified 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 One-Angin Bhadrabahu; so it is necessary to see to whom Kundakunda resers. 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 . e.), 62-85 A. D. It is a very tempting identification, 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 S'rutakevali Bhadrabahu; Bhadrabahu II cannot be a proper recepient of the adjectives barasa-Amga viyanam and caudasa-Puvvamga 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 in the light of the above adjectives, should be taken to mean, I think kevali. If Bhadrabahu referred to is the same as Srutakevalin, it fo naturally that either Kundakunda must have been his contemporan e 3rd century B. C., being his s'isya, or the word s'isya must mean something else than a direct disciple. I am tempted to take the word s'isya as a parampara-s'isya, and this is not without a parallel elsewhere. With Jaina authors guru and s'isya do not necessarily mean direct and contemporary teachers and pupils, but might even mean parampara-guru and -8`isya; sometimes the influence of some previous teacher is so overwhelming thawlater pupils like to mention him as their guru. For instance, Siddharsi, the author

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INTRODUCTION. XVII of Upamitibhava-prapanca-katha (906 A. D.) calls Haribhadra as his dharmaa prabodha-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." To take another instance, Jayasena, the author of Pratisthapatha, calls himself as Kundakundagra-s'isya,a 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-s'isya of Kundakunda of venerable name. There are, however, circumstantial evidences why Kundakunda might have been tempted to call himself as the s'isya 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 s'isya i. e. the traditional pupil of Bhadrabahu in his works which are more of a compilatory character based on hereditory 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 s'isya is not enough to lead us to that conclusion, because, as shown above, it could be used in the sense of a parampara-s'isya; 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 S'rutakevalin; and the traditions, as they are available, go against this date of 3rd century B. C. 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 Satichandagama, two legitimate questions can be raised : Nther this Padmanandi of Kundakundapura is the same as our Kundaa secondly, whether Padmanandi of Kundakundapura has really B ommentary on a part of the Satichandagama. The validity of the irtis , 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 1 Jaina Sahatya Sams'odhaka, Vol. I, p. 21 etc.; Dr. Jacobi's Introduction to Samaraiccalaha in Bibl. Ind. 1926. 2 Vasubindu Pratistha-patha Ed. Calcutta, 1925; the pras'asti, is also quoted in the Intro. duotion (p. 9) of Samayaprabhrtam, Benares, 1914; for other instances where s'isya means paramparu-s'isya gee Annals of the B. O, R. I., Vol. XV, pp. 84-85. 3 S'rutuvatara, verses 160-61 etc,

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PRAVACANASARA. 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 bonafidy is not vitiated by the presence of some other tradition fundamentally incongruent in details and by the presence of improbabilities and uncommon details such as some special motive behind, divine intervention, miraculous occurances 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,1 the fourth section of Pancadhikara, says thus: the twofold Siddhanta was being traditionally handed down, and Kundakiriti learnt the Siddhanta from the great saint Kundakundacarya and composed a s'astra, Parikarma by name, extending over twelve thousand verses, on the first three sections of Satkhandagama. Thus the toss lies between Kundakunda and Kundakirti, teacher and pupil; 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 Ksamas'ramana, Siddhasena, Pujyapada and a host of medieval 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 kunda; but even this point should not be pressed too far with r chronological value, because a portion of the tradition has been p doubtful; and as to the genuineness of the antecedent links of the tra Indranandi frankly says, there is much obscurity, and Vibudha Sridhara is somewhat vague when he simply says iti paramparaya. A scrutinising search XVIII 1 Siddhantasuradisamgraha, p. 318, Vol. 21 of MDJG, Bombay, samvat 1979, 2 Srutavatara, verse 151, which runs thus Gunadhara-Dharasenanvaya-gurvoh purvupara-kramo' smabhih | na jnayate tad anvaya-kathakagama-muni-janabhavat ||

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INTRODUCTION. XIX into the details of these traditions makes us all the more aware as to how we have to grope in darkness to settle the excat 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 S'ivakumara Maharaja. I agree with Pt. Jugalkishore in 'noting that Kundakunda has not referred to any such person, nor there is any indication to that effect in his works; his first commentator Amrtacandra, so far as we know, does not refer to any S'ivakumara Maharaja. It is only Jayasena (c. middle of the 12th century A. D.), and following him the Kanarese commentator Balacandra,' that refer to S'ivakumara Maharaja, for whose enlightenment, Jayasena says, Kundakunda composed his Pancastikaya. Jayasena, in his commentaries on Pancastikaya and Pravacanasara, mentions the name of S'ivakumara or -Maharaja ;2 but at times S'ivakumara'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 S'ivakumara 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 S'ivamrges'avarman of the Kadamba dynasty (about 528 A. D. according to Pathak). The patronage extended to Jainism and Jainas by Kadambas is well known; but that is no reason at all that Kundakunda should be put 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 S'aka 388 mention Kundakundanvaya and give not less than six names of Acaryas of that lineage ;- and this indicates that Kundakunda will have to be put at least a century, if not more, earlier than the date of the plates. Perhaps it is to support this identification that he mis-inter a words tad-anvaya in those copper-plates of the Rastrakuta dynasty; ke in his interpretation is already noted above. More plausible is of Prof. Chakravarti, who identifies this Sivakumara Maharaja with 1 Relative dates of Jayasena and Balacandra will be discussed later. 2 Pasclistikaya, Rayachandra Jaina S'astramala (RJS'), Bombay, Samyat 1972, pp, 1 and 6; Pravacanasara, pp. 1, 19, 268, and 277; I have not been able to trace any mention of Sivakumara in his commentary on Samayasura. 3 Also about 475-490 A. D., gee G. M. Moraes: Kadamba Kna, chapter vir and the genel. logy facing p. 15. 4 E. C., I, Coorg Inscriptions, No.1, .

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PRAVACANASARA, S'ivaskandha or Yuva Maharaja of the Pallava dynasty, as it has some favo: urable circumstantial evidences. The only difficulty, in the way of this identification, is the uncertainty of Pallava genealogy and chronology. In their records the kings of the same name appear to figure at different periods : S'ivaskandhavarman 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 S'ivaskandha of Conjeepuram or one of the predecessors of the same name was the contemporary and disciple of S'ri Kundakunda'. So, if any historical value can be attached to the statements of Jayasena, the identification of Sivakumara with the Pallava king S'ivaskandha is inore 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 Icunda-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. 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 Elacarva with Kundakunda. but this identity is not a sure ground. In our previous discussion, | 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 Elacaya have been in the case of the name Vakragriva etc. So some more necessary to show that Kundakunda had a name Elacarya; and if th more definite, it can be accepted that Kundakunda was the author. 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 Pallara Genealogy; Aiyadgar: Some contributions of Sciish India to Indiani culture, chapter viii etc. Studies in Sowh Indian Jainism pp. 40 etc. 2

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INTRODUCTION. XX1 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 dognias. 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 Arthas'astra 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 works 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 Sargha 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 Dars'anasara (24 etc.), Dravida-saogha, perhaps a designation indicating some geographical limitation to the Mulasargha, 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 not give any help, because it is wellnigh impossible to distinguish the various strata ir respective authors. Pajyapada, so far known the earliest Digambara Vator on Tattvarthasutra, quotes, in his Sarvarthasiddhi (II, 10), five } S h ich are found in the same order in Barasu-Anuvelclcha (Nos. 25-29); a kunda, though he does not say as to 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 Akalanka" etc. go to indicate the genuineness of these quotations in Sarvarthasiddhi. Barasa-Anuvelklaa 1 Sarvarthasiddhi, pp. 90 etc. Ed. Kolhapur, S'aka 1839. 2 Tattvartha-Rujavartalom, Ed. Benares, 1916. 3 Sometimes the copyists, not minding the chronological conscquences, incorporate, in the course of copying, important quotations etc. from later commentaries in earlier ones. m

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XXII PRAVACANASARA. Vhas some gathas common with the eighth chapter of Mulacara, but these gathas do not figure therein; and I am not aware of these gathas in any of the earlier Jaina works. Under these circumstances and in view of the maintenance of. the original order of these quoted gathas, it is clear that Pujyapada is quoting from Barasa-Anuvekkha of Kundakunda. . That puts a good later limit to the age of Kundakunda. Pujyapada lived earlier than the last quarter of the 5th century A. D.2 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 copper-plates, 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. "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 Satichandagama being completed *before Kundakunda would put him later than the middle of the second century.. A. D.; and the Merkara copper-plates would show that the later limit of his vage 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 erai. arnataka Kavicavit valkar; Systems of sangen: 75-79; K. 1 Mulacara, Ed. MDJG Vols. 19 and 23. 2 On Pujyapada and bis dato etc, see F. Keilhorp: I. A., Vol. X, pp. 75-79; K. . 1. A., Vol. XII pp. 19-21; Dr. S. K. Belvalkar: Systems of Sanskrit Grammar Narasimhacharya: Karnutaka Kavicarite, Vol. I, pp. 5 etc.; Pt. Promi: Jarr Vols. XIII pp. 345 etc. and XIV pp. 49 etc.; Pt. Jugalkishore: Svami Samaw aid pp. 141 eto. 3 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: cdesini vitlharam loya-vibhagosto nadavraml; on this Padmaprabha Maladharidera comments thus: elesain calurgali-jipabhedanani tistaral Lohavibhagabhidhina-paramagame drstaryah / (p. 16 of Niyamasira, Bombay 1916!). Pt. Premi (Jaina Jagat VIII, iv) inferred from this that Kuodakunda is referring to the Prakrit Lokavibhagas of Sarvanandi composed in Saka 380; it is not I availnble, but the Sanskrit version of it by Simhasuri is atailable; and that, therefore, | Kundakunda is lator than 458 A. D. Pt. Promi's position is logically weak, nor is it

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INTRODUCTION. 1 XXIII { 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 thorough 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 Natyas'astra of Bharata. The date of Natyas'astra 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 Apabhrams'a forms is also considered to have some chronological utility. It is shown, in the discussion about the Prakrit dialect, that not a single Apabhrams'a form is traced in Pravacanasara; that possibly indicates a period when Prakrits had not developed as yet the Apabhrams'a 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 Apabhrams'a in the terminology of Hemacandra. So.Kundakunda 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," 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 Conjeepuram, which was 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 group of Jaina Literature. The interpretation of the commentator should not be attributed to Kundakunda. When the Merkara copper plates of S'aka 388 refer to Kundakundanvaya and mention half a dozen teachers belonging to that lineage, it 18 impossible that Kundakunda can be put after S'aka 380, and that he might be referring to the work of Sarvanandi. 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,

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" XXIV PRAVACANASARA. 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 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 S'vetambara 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. 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 Devadattal raja-dars'anartham kimcit sarabhutam vastu rajne dadati tat prabhrtam bha nyate tatha paramatmaradhaka-purusasya nirdosi-paramatma-raja-dars'anartham idamapi s'astram prabhrtam /. This is how commentators are skilful in giving certain meanings. The real traditional meaning appears to he different: Pahuda means an adhikara, i. e. a section in which a particula is treated or discussed. Some S'vetambara works, too, have this desi for instance, Joni-pahuda, Siddha-pahu das etc. That Kundakunda 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 2 1 See his commentary on Samayasara, p. 555-6 (RJS edition); elsewhere, on p. 5, ho interprets Samaya-pahuda thus: prabhrtam saram surah s'uddhavasthi samayasyalmanah prabhrtam samayaprabhrtam athava samaya cva prabhrtam ]. 2 See Gommatasura Jivakanda, gatha 341 (SBJ V): ahiyaro pahudayam cyattho i, e. adhikara and pahuda are synonyms, 3 Jaina Granthavali, pp. 62 & 66.

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INTRODUCTION. XXV in view of the fact that some of his Pahudas are very small tracts : Suttapahuda, 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 S'vetambaras, was denounced by the Digambaras 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 Arigas. 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; 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. 1 Besides the works studied in this section, the following are the names of works attri buted 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 -I Acarapahuda, 2 Alapa. pahuda, 3 Amga sara)-pahuda, 4 Aradhana (sara)-pahuda, 5 Bamdha (sura)-pahuda, 6 Buddhi or Bodhrpahuda, 7 Caranapahuda, 8 Culipahuda, 9 Curnipahuda, 10 Duvvapahuda, 11 Dravyar sara -pahuda, 12 Drstrpahuda, 13 Eyamtapuhuda, 14 Jivapahuda, 15 Joni (sara)-pahuda, 16 Karmavipalapahuda, 17 Kramapahuda, 18 Kryasarapahuda, 19 Ksapang (sara )-pahuda, 20 Labdha (sara)-pahuda, 21 Loyapahuda, 22 Nayapahuda, 23 Nstayapahuda(?), 24 Nohammapahuda, 25 Pancavargapahuda 26 Payaddhapahuda, 27 Paya. pahuda, 28 Prakrtipahuda, 29 Pramanapahudo, 30 Salamipahuda(?), 31 Samthunapahuda. 32 Samavayapahuda, 33 Satdars'anapahuda, 34 Siddhantapahuda, 35 Silkhapahuda, 36 Sthanapahuda, 37 Tattva (sura)-pahuda, 38 Toyapahuda, 39 Oghalapahuda, 40 Utpadapahuda, 41 Vidyapahuda, 42 Vastispahuda, 43 Vihsya or Yshayapahreda. ahridna, pahuda, 20 Labdhi menon, 17 Kramapahudaa 24 Jivapahuda, 14 day

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XXVI PRAVACANASARA. Now we will study the various works attributed to Kundakunda. All his works, so far avilable, are in Prakrit. SAT-KHANDAGAMA-TIKA: It is already seen above that Indranandi, in his S'rutavatara, 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 S'ridhara, 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." MULACARA: 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 S'vetambara canon. Vasunandi, the Sk. commentator, attributes its authorship to Vattakera. I have come across certain south Indian MSS., y 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. - 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), mamgala-sutta, loguttama-sutta, saranasutta, samarya-Butta in Prakrit prose. TITTHAYARA-BHATTI: It has eight gathas in which salutations are offered to 24 Tirtharikaras with the specific mention of their names. Excepting, the first verse it is common with S'vetambaras who generally incorporate it in their Panca-pratikramana. It is followed by Prakrit prose passages of 1 See the discussion above p. XVIIL 2 Mulacara with Vasunandi's Sk. commentary is published in MDJG vole. 10 published with a Hindi translation and an alphabetical index of gathas in Ananta! D. Jaina granthamala, Bombay 1919. 3 Ho belonged to circa 12th century A. D. 4"An edition of Ten-bhaktis with the Sk, commentary of Prabbiloandra and the Marath, translation of Pt. Jinadasn has appeared from Sholapur, 1921; in my remarks on these Bhaktis I have used this edition, and, at times, I have consulted a Kannada MIS., callod Krivalalapa, from my collection. 5 Samskirtak sarvul bhaktayal Padapujyastami-krtah prukrtaslu Kundalunducurya-irlah / p. 61, Sholapur ed, .6 Compare p. 3 of Pasicapratikramarasitrari, Bombay 1925.

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INTRODUCTION. XXVII pratikramana and alocana (c. 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 (ie. 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 II gathas and the concluding prose passage. It opens with a salutation to Siddhas. Then are offered salutations to twelve Argas by name; the 12th Arga, Dittivada, has five divisions. Then follow the names of 14 Puyvas or Puryas, which, according to the commentator, are to be included in the fourth division of Drstivada. 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 of living beings, has preached five-fold caritra or conduct: samaiya, chedovatthavana, parihara-visuddhi, suhuma-samjama and jahakhada-caritta. Then are enumerated 28 mula-gunas and the uttara-guvas 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 Samavayanga of the Svetambara canon. This feature is seen even in Buddhist texts like Anguttaranilcaya. 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: It contains some 10 gathas. Here we get a -1.nscription of an ideal preceptor, who initiates others on the path of liberation. we 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 Tirtharkaras and holy, personages with the places where they attained Nirvana; to them and to those places salutations are offered. This 1 Compare Tattvarthasutra IX, 18.

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XXVII PRAVACANASARA. Bhakti is important from the points of Jaina traditional mythology and geo graphy. 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. This passage is so similar in style that it can be put without any violation in the S'vetambara Jaina canon in a particular context. . PAMOAPARAMETTHI-BH ATTI: It contains 7 verses, the first six are in Srgvini metre treated as a Matra-vitta, 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 Nandis'vara-Bhalcti and S'anti-Bhakti, we have only the concluding Prakrit passages without the Prakrit metrical Bhaktis; and there might be, I think, metrical Namdis'ara, 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 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 i carefully read, remind us of closely similar passages in S'vetambara canonical texts, in their Prutilcramana and Avas'yaka Sutras and texts like Pamcasutta. So here is a tract of literature which antedates the division of Jaina church, and it has been inherited, with modifications here and there, indepedently by Digambaras as well as S'vetambaras. 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, Titthayarabhatti 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 appea rance 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 1 The passage runs thus: imammi avasappinie caulthasamayassa pacchime bhuc uuttha (addhattha ?) masahine rasacarllammi sesalalammi Pavae nayarie Kuttiyamasassa kinha. caudasic rattie Sadie naklhatte paccuse bhayarado Mahadi Maharino Vaddhamuno siddhim gado /; that means the fifth era begon 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 % Ed. with English Introduction, Critical Notes containing extracts from Haribhadra's Commentary and English Translation by A. N. Upadhye, Kolhapur, 1934.

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INTRODUCTION. XXIX 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 SiddhaBhakti is a masterpiece of logical acumen. DAMSANA-PAHUDA: It contains 36 gathas. The main topic is the glorification of and discussion about Right faith or Samygdars'ana. Ordinarily it consists in believing in the principles and categories preached by Jinas, and really speaking it is the (realization of) self itself (19-20). 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 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.). CARITTA-PAHUDA: It has 44 gathas. The main discussion is about the cultivation of Right conduct which is quite essential for the attainment of of liberation (9); it is twofold: with reference to Right faith and Self-control (5). The first should be endowed with eight virtues nissamk 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 , 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 paraphe. , rnalia ( parigraha), and the other for houseless monks who have no paragraha 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 gunavratas, virtual vows, and four s'ilsa-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 bha'vanas, 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). 1 The Eight-pabudas, Damsana to Sila-pahuda, Rayanasara, and Barasa-A nuvill.ha are y published in MDJG. vol 17, the first six pahudas with the Sk. commentary of S'rutsagara and the rest with only Sk, chaya. 2 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 trans. lation, of some of the gathas.

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XXX PRAVACANASARA. 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 (hcya); 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 (sacchamdan), 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 (candana) 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 (iochalara) - (11-13). Even a hair-point 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 (jala-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 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 i 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 pahuda has 62 gathis distributed over eleven topics which are enumerated (3-4) after the benedictory verses (1-2). 7. 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., Trho 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. padima (Sk. pratima), image or idol : The inage 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

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"INTRODUCTION. XXXI endowed with infinite quaternity (ananta-catustaya), who is bodiless and free from eight karmas and above disturbances (10-13). 4. damsana (Sk, dars'ana):: Dars'ana 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 dars'ana 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). 4. nana (Sk. jnana), knowledge or enlightenment: An , 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 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 asceticisin which is free from all attachments (24-5). 9. tittha (Sk. tir tha), 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 s'ilcsa, 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 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 sinsul 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 selfcontrol (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 sesamum-husk (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

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+ XXXII PRAVACANASARA.. 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 twelve Angas and the wide extense of fourteen Purvangas. BHAVA-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 glorification 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 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

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. . INTRODUCTION. XXXIII 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," the saint Madhupiriga could not be a monk, and the saint Vas/istha suffered misery (44-46). Bahu, though a Jaina monk, burnt the town of Dandaka due to internal hatred and fell into the Rauraya-hell; so also Dipayana, though a monk in appearance but devoid of real merits, wandered in infinite samsara ( 49-50 ). S'ivakumara, though encircled by young ladies, could put an end to samsara i because of his heroic and pure mind. Bhavyasena could not be a bhava s'ramana (i. e. an'ascetic with bhava), even though he had learnt 12 Augas and " 14 Purvas, nay the whole of the scriptural knowledge ; while S'ivabhuti, whose bhava was pure, attained omniscience by simply uttering tusa-masa (51-3). Even the fish S'alisiktha, 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 ).8 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 - 1 Nidana is a sort of remunerative hankering; 10 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). 2 The words lusa-masa symbolically stand for the concept that the body is absolutely distinct from the soul, like the husk from the bean ; S'rutasagara gives a story on this gatba, and explains that phrase thus: tusan maso blinna alt yatha tatha s'arirad aima bhinnah 1. 3 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 S'vetambara 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 Parnnas, Bhagavati Arudhana of Sivakoti, Aluacara etc. A partial attempt in this direction, mainly confined to the Parnnas of the S'vetambara 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 Bhagavala Aradhana of s'ivakoti, and I find that some legends are common with alarana-samadhi Panna of the S'vetambara canon. Thus, many of these legends antedate the division of the church, and they are independently preserved by Digambarag and Sv'etambaras.

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XXXIV PRAVACANASARA, 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 Haws 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 Janin, S'iva, 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 sodasa-karanas which incur Tirtharkara-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 Tirtharkaras and which, in their textual form, are composed by Ganadharas (90); reflection on 12 anupreksas, 25 bhavanas, 1 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 (vinayo) and 10 kinds of vaiyavrtya (102-3); accepting four external lirigas 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-II); etc. etc. In short, says the author concludingly, 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 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 sell (10 etc.). Para-cravya, 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. Sua-dravya is the self itself which is pure, free from eight Karmas, and an embodiment of knowicdge (17-18). Those, who discriminate between them and give up the external, attain liberation following the path of Jinas (19). 1 Ilave almost heaped theso technical details in this paragraph only to indicato what an amount of technicalities the author handlos; sometimes he cxplaios them, but in majority of cascs ho takes it for granted that his hearers or readers aro already acquainted with thom. ?

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INTRODUCTION. XXXV . 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, 2. 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 subtance; 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 self-realization (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 Ajiva (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, within 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 of shelter, because therein are seated the five dignitaries (104). 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 a monk but a beast full of deceit and trechery 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.).

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XXXVI PRAVAOANABARA. 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 S'ila, 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 a the knowledge and practising austerities. If a man of knowledge, wh o 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, II etc. 30). It is not enough if grammatical, metrical, Vais'esika, Vyavahara (perhaps the same as Dharmas'astra) and Nyaya S'astras 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 s'ila, is an important factor of spiritual life; it has its attendant virtues like compassion to living beings, control, truthfulness, nontheft, 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). S'ila, 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 usual, possibly from the fact that Srutasagara wrote a commentary en masse on six pahugas, to take the six pahuaas in a group; and Chappahuaa came to be looked upon, through mistake, as the name of a work of Kundakunda. The last two pahudas have not been, somehow or the other, commented upon by Srutasigara. into consideration the six pahudas, or even eight pahudas. it is clear from the contents that each pahuaa 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 1 As the text of these Pahudas are not critically edited, and henco not definito, I havo not taken into consideration the bearing of these gathis on the dato of Kundakunda; and, morcover, the date of our author, whoso works are of a compilatory character, will have to bo settlod on other broader evidences than stray references like these; for, og Dr. Jacobi, in a slightly difforent context, puts it, 'Nothing is more common than that - Buch details should be added as a gloss, or be incorporated oven in the text, by those who transmitted it either in writing or in instructing their pupile.' (SBE, 22, Lotto. duction pp. 39-40). . 2 See W. Denecko's essay in Fesdgabe Jacoli, p. 163 ctc.; perhaps Dr. Winteraitz follows W. Denecke in his Indian Literature, (in English) vol. II, p. 677, which has just reached ' my hands. I am not aware of any commentary on six Pahudas by Amitacandra, though . ' Dr. Wintornitz notes his name along with that of Shrutasagarn Taking into o

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INTRODUCTION. XXXVII always scope for side-topics. In some of them like Caretta- and 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 Sutta-pahuda. The same topic, in these pahuaas, appears in places more than one : the discussion about linga is found in Bhava-pahuda and in Irimga-pahuda. Bhava-pahuda 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 hem; 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. 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.author- ! ship, 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 Apabhrams'a forms in these pahudas, as compared with Pravacanasara, I have explained in my discussion on the dialect of Pravacanasara. 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. Concludingly I would say that these pahudas contain many ideas, phrases and sentences which are quite in tune with the spirit and phrasiology of Pravacanasara. These pahudas have left great impression, a fact not unknown even to, Srutasagara, on some of the later writers. Pujyapada has Samadhis'ataka' in a systematic manner and with a stronger metaphysical tone mainly based on Molckhapahuda. Joindu also shows, in his compositions, his close acquaintance with these pahudas. Many verses of Amrtacandra remind us of the gathas from these pahudas from which he quotes also. Gunabhadra, in his Atmanus'asana," follows closely many gathas from Bhava-pahuda etc. 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 1' Pablished in Sapatana Jains Grauthamala (SJG), Vol. I, Bombay 2905. 2 Ibid. pp. 52 etc. ,

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C PRAVACANASARA. 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 jurnoddhara, pratistha, Jinapuja etc., is sure to go to hell etc. (32 etc.). XXXVIII' 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, Dharma-dhyana is possible in the present age (57 ff.).. Inauspicious mental attitude (as'ubha-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 jnanin-immediately 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.). Asectic garb is a painful burden, if one is not directed towards selfrealisation (88 ff.). 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, 93 ff.). Those monks who are self-willed, 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 receive 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 non-attachment is liberation: knowing this one should not be attached to bahir-atman (134). There are so many things and relations which

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! INTRODUCTION. XXXIX constitute bahir-atman and must be distinguished from the real nature of the self (137-40). Realisation of the self is liberation; to. achieve this end jnanabhyasa is a great means; for the house-holder, however, 53 duties are prescribed (156-57 ff.). 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 gathas. 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 Apabhrams'a dialect. So far as the present shape of Rayanasara stands,.it cannot be, as a 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 Apabhrams'a 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 reflections1 which should necessarily be cultivated for the stoppage Jul2 1 The twelve Anupreksas, for various reasons the foremost being that the reflection thereon 18 & 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 S'ivakoti (the text mentions his name as S'ivarya); in the S'vetambara canon, for instance, some 70 verses cover these topics in Maranasamadhi Painna; Barasa Anuvelkha of Kumara or Kartikeya (circa 8th century A. D.) contains 489 gathas and is solely devoted to 12 anupreksas; S'ubhacandra in his Sanskrit Jaanarnava, devotes about 195 verses to Anupreksas. Digambara authors like Amitagati, Somadeva and Padmanandi have discussed these anupreksas in their works; among the S'vetambaras, too, works like Duadas'abhavana, (Jamna - Granthava p. 180), Bhavanasamdhu-prakarana (Annlas of the B. O. R. I. vol. XI, 1.) are current. Dhavala, in his Harivams'apurana (Apabhrams'a) 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.

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PRAVACANASARA. of karmic influx. The following are the topics on which the monk is to reflect constantly. I. Various paraphernalia, relatives, physical strength and beauty etc., are all transitory; 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, d various activities are the causes of karmic influx which is the 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). II. Then Ii 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). CRITICAL REMARKS ON BARASA-ANUVEKKHA.--The text of Barasa. efinite; as I have seen from comparison the number of gathas varies from MS. to MS.; even the last gatha, in which Kundakunda's 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 anuprekna. NIYAMASARA: It contains 187 gathas according to the text preser . 1 Published by Jaina Grantharatnakara Kuryalaya, Bombay 1916; this edition is accom. panied by the Sk. commentary of Padmaprabha Maladhariders and & Hindi translation of the samo by Br. Shitalprasadaji. As to the date of Padmaprabhs, I would indicate here only the tentative limits of his age. In the introductory Yerses he mentions

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INTRODUCTION XLI ved in the Sk. commentary of Padmaprabha Maladharideva. The author has composed, following the words of Jina, this work as an excuse for self-medita im 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 tattaus; after the description of the first two (5-8) follows the detailed discussion about the tattvas or principles of Jainism. Jive 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, akas'a and kala; with Jiva they are called six substances, and the same are known as astilcaya, when time or kala is excepted (20-37). It is the duty of the soul to reliquish 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). i 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 nis'caya 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 nis'caya-naya is set forth mainly describing the avas'yakas (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 prayas'citta 113-118), Samayika (124-33) and Parama-bhakti which is two-fold: Nirvsti and Yoga-bhakti ( 134-40). An exposition on avas'yaka, which is defined as avasassa kamma avassayam, is given from the realistic point of view. These rites like pratikramana etc. lead a k to vitaraga caritra, passionless conduct; these are verbal rites, and one should exert his utmost to convert them into meditational ones; the practice of avas' yakas leads to self-realization (141-58) attended with wherein dars'ana and jnana are simultaneou na and jnana are simultaneous, just as light and heat are simultaneous in the Sun. Omniscience is not merely self-illuminating, but it Siddhasena, Pujyapada, Bhattakalarika and Virapandi-Tratindra, It is necessary to see who is this Viranandi. We know two Viranandis, one the author of Cansiraprablocarta who flourished earlier than 1025 A. D., as Vadiraja refers to him in his Pars'ua. nathacarita composed in that year; the second Viranandi, the author of Accrastra, comes much later 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 vas a pupil of this second Viranandi; 80 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 commentary. 11 Simultaneity of imana and darg'ana in an omniscient is upheld here; Siddhagens, too, in his Sanimatitarha II: 3 ff, accepts this very position; while Jinabhadra-ksamas'ramada

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XLII PRAVACANASARA. SEP 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). .. CRITICAL REMARKS ON NIYAMASARA.--That Kundakunda is the author of Niyamasara is accepted on the authority of Padmaprabha, the only . i 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 s'rutaskandhas, 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 Bharapahuda. 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 Avas'yakas is thus : Pratikramana, Pratyakhyana, Alocana, Kayotsarga, Samayika and Paramabhakti; it is slightly different from the traditional enumeration, wherein Alocana is absent, being possibly included in Pratikramana which it precedes in actual performance, and in place of Para: have Stuti and Vandana. Kundakunda divides Paramabhakti into two types : nirvsti and yoga-bhakti, wherein can be smelt the traces of Stuti and Vandana. Either Kundakunda did not want to stick to the traditional enumeration because he was discussing the subject from nis'caya-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 literature of Lokanuyoga group; while in gatha 94 the author decidedly refers to a text Pratilcramana-sutra by name. * PAMCATTHIYA-SANGAHA or PANCASTIKATASARA4: It is the devotion towards the doctrine that has goaded the author to produce this (Vis'estivas'yakabhusya 3132 ff.) and a host of other S'vetambara authors, following their Canon, especially Nandi, Prajnapani and other texts, say that jnana and dars'ana in a Kovalin are kramena, step by step, and not yugapat or simultaneously. Ji Mulacara I, 22. 1/2 Aulacara VII, 121 ff. 3 Padskamana-ramadhcye sutie jaha vannidam padilamanam / etc. 4 P. E. Pavolini: Il compendio dei cinque elementi-Pamcatthiyasamgahasitlam in Geornale della Societat asiatica italiana, vol. 14, pp. 1-40. Florence, 1901, with somo romarks on the language, metre and MSS. : we get here the text edited with a summary of contents of each verse following Amatacapdra's commentary; Ed. with Amrtacandra's

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< INTRODUCTION. XLII 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 S'ramana (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 (Akas'a), 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 triad of origination, destruction and permanence, and forms the substratum of qualities and modifications (10). Then follows a discussion on the mutual relatiou etc. between substance, quality and modification, and the same illustrated in the case of Jiva, in view of the doctrine of seven-fold predication (Saptabhangi) (II-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 jnana and dars`ana (40-52); it is the performer of actions (53-56) and is liable for the results thereof (67-67); and lastly the soul is potent. When discussing about the upayogas, namely jnana and dars'ana, the author deals with the relation between substance and quality stated from the Jaina point of view. This discussion about Jiva is winded 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 illustration (83-9). After the discussion about Akas'a 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). After having discussed about substances (Dravya) and magnitudes (Astikaya), the author proposes to discuss the same as Padarthas or categories, thus shedding light in the path of liberation which consists in the cultivation of Right faith, Right knowledge and Right conduct, which are defined in short 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.

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XLIV PRAVACANASARA, (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 s'ubha- and as'ubha-parinama which must be sup. pressed (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). Concludingly the author gives a beautiful appendix in which a discourse, in short, on liberation and the path of liberation is given from vyavahara and nis'caya naya (161 etc.). CRITICAL REMARKS ON PANCASTIKAYA.--The text of Pancastilcaya, as it is available today, is preserved in two recensions: one preserved in the .Sk. commentary of Amrtacandra 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 S'ruta-skandhas, with a pithika in the beginning and a culilca 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 Sfruta-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 S'ruta., 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 gatbas 1: (64 etc.) are called Siddhanta-sutraui by Amrtacandra; 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 I might have inherited from his teachers. .

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INTRODUCTION, XLV SAMAYASARA. 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 ekatua, 1. l., the oneness of the self, is realized there is no bondage at all (3); and the aim of the author is to point out to 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 Nis'caya 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 Nis'caya view-point (7. etc.); Vyayahara-naya, helps the weak speech of ours, which is incapable of fully expressing the reality (II etc.). The pure Nis'caya 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 me 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 ? 1 Published with the Sk. commentaries of Amrbacandra 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, sbade, English translation and commentary by J. L. Jaini 10 SBJ, vol. 8, Lucknow, 1930; besides, Jayacandra's Hindi commentary, which closely follows Amrtacandra, has been published from Kolhapur, Bombay etc; Br. Shitalpragada, following Jayasena's . commentary, has written a Hindi commentary on this, and it is published from Surat, .

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XLVI PRAVACANASARA. 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 realize 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). 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 No-karman (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 bappiness. A Jnanin, being free from attachment etc., is not rusted 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 ris's'anka 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

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1 INTRODUCTION. 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, bounden 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 self-discrimination will help him to cut off these karmic shackles, and then the pure self is realised (288-307). XLVIT' In the case of an Ajnanin the fruition of karman leads to further bondage, while the Jnanin 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 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 1aises 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 anything else. Leaving all external emblems one should apply himself 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 lead by house-holders; the reasons are quite plain: the work deals mainly with spiritual topics such as bheda-vijnana; the discussion is from S'uddha nis'caya point of view, and the Vyavahara point is explained only to avoid possible misunderstandings; and lastly the spiritual statements from Nis'caya-naya 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 (ajiva): this is the highest pitch of Jaina spiritual teaching. The author takes it for granted that his leaders 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 J }

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XLVIII PRAVACANASIRA 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. The author's reference to Do-kiriyayada 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 S'vetambara canon, too, the Do-kiriyavada, in its various aspects, has been criticised; according to the S'vetambara tradition the , promulgator of this creed was Arya Garga who flourished 228 years after Mahavira. 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 Sankhya ontology: Purusa' being ever free can never be bound; it is the Prakyti 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 anytliing, that : are attacked. The Jaina position is that the soul or spirit is the agent of various blavas 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 Samayasarta has 415 verses according to Amrtacandra's recension and 439 verses according to that of Jayasena; it is not only the question of additional gathas, but sometimes Jayasena preserves important and independent variants.; the majority are gathas there being only 4 anustubli verses in the oth section. Amitacandra divides the whole text into 9 Arkas with a purva-ranga at the beginning and a paris'ista at the end; this division, i 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 Pancastilcaya, Pravacanasara and Samayasara as Nataka-trayi, it is, in - fact, Samnyasara alone, whose contents refer to the drama of samsara in which Jiva 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 Prabhita-trays came to be called natakas. Amrtacandra appears to be the first to give this designation to Samayasara, and he wanted to make it more appropriate by various indications scattered all over his commentary: the introductory section is called Purya-raoga; the work is 1 See Bhagarati-sutra I, ix, sutra 75 ; I, J, sutra 18; II, v, sutra 100 otc.; also Visesa. vas'yalabhasya 2424 ff. 2 It is interestiug to note that Amrtacandra, with Samayasura ngainst his namo, finds & place, as a play-wright, in M. Schuyler's Biliography of the Sankrit Drama, p. 24.

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1 XLIX divided into Ankas or acts; dramatic terms like niskrantah, pravis'ati 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. INTRODUCTION. 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 collection1; 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. Bulher 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 Kundakunda3. 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; concludingly he compared some of the Jaina tenets with those of Samkhya, Vedanta and Buddhism, and attempted a chronological 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. Jacobi; 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". Pischel, in his comparative grammar of Prakrit dialects, took a grammatical notice of the gathas quoted by Bhandarkar and came to the conclusion that the dialect should be designated as Jaina S'auraseni. Later on, since its publication', 1 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 Bhules'vara 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. 2 I. A., Vol. VII, pp. 28-9. 3 I. A., Vol. XIV, pp. 14-26; there is no work named Prabhrtasara though Pathak mentions it along with Pravacanasara. 4 SBE, XLV, Introduction p. 35 etc. 5 Wiener Zestschrift fur die Kunde des Morgenlandes, Vol. XI, pp. 297-312. 6 Grammatic der Prakrst-Sprachen in the Grundriss etc. Strassburg, 1900. 7 Edited in RJS, samvat 1969; published with Br. Shitalprasada's Hindi translation of Jayasena'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. g

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PRAVACANASARA. Pravacanasara invariably finds place in the list of important works of Jainism. 0) 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 cominentary 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 Amrtacandra and the other adopted by Jayasena and other commentators. According to Amotacandra it contains 275 gathas divided into three S'rutaskandhas", each dealing with Juana-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 commentary 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 Amotacandra is shorter in each section, and of this Jayasena is quite aware. Jayasena has a definite* text before him; and he has stuck upto 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 nie is defective, but it appears that his version of the text is nearer that of Jayasena than that of Amrtacandra. Thus Amrtacandra's recension is shorter and stands by itself. CRITERIONS OF TEXTUAL CRITICISM AND THE NATURE OF ADDITION. AL 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 1 Dr. Winternitz (Indian Literature, II, p. 576) describes Praracanasara as much prized book on Jinistic dogmatics, psychology and ethics'. Prof. A. B. Dbravn ( bis Introduction to Syadadamanijari in Bombay Sk, and Pk. scries, p. 80) describes it as 'A comprehensive survey of Jainism'. ? This S'rutnskandba dirision reminds us of similar divisions in Acarunga and Satralslanya ctc. of the S'vetambara canon. Sec below the discussion about Jayasena's commentary. At times Joyasena giros alternative readings of the same gathas and interprcts them twice, sco, for instance, II, 46-7.

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INTRODUCTION. LI 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 criterionsin 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 a more fitting context; but that even is not conclusive, because so many traditional verses are likely to be independently inherited. Under these circumastances 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, 68 *3-4 Vook I 19 *I 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 unusual in Kundakunda's works to find a salutationary gatha even in the middle, see for instance I, 82. 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 salutationary. 82 *7 Continuation of the salutation in the previous gatha. 92 *8-9 Concluding and partly benedictory gathas. BOOK II *1 The opening marigala 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 live-essentials mentioned in the previous gatha; the absence of this gatha wonld not disturb the text. 95 *4 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, Karma kanda 163 108 *5 Concluding salutation to Siddha etc. BOOK III 17 *1-2 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.

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LII PRAVACANASARA. 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. 39 #21 It elucidates further the same idea that is being discussed in that context, -68 *22 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., 1, *2, *4, 46, 7, *8-9; II, *I, *5; secondly, those containing explanation and amplification, viz., I,"1, 3, *5; II, *2, 3 ; III, * 1-2, *18-20, *21, *22; and Jastly 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, 1. C., even if they are dropped their absence would not be felt, and even if they are prese. nt 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.), Bodhapahuda (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 S'vetambaras. "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 S'vetambaras witho. ut mentioning their name, there is no anachronism at all, because Kundakunda flourished, as already seen, after this division in the Jaina church. The contents of III, *17 have nothing special, though the gatha disturbs the context. So, in i 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 gathis whose position I bave detected to be dubious in that context. CRITICAL LIGHT ON THE RECENSION OF ANIRTACANDRA.-Now the immediate question that confronts us is as to why Amrtacandra does not inclu. de 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 -Jyants 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

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INTRODUCTION. LIII 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, *I, 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 : edani pamoa-davvani ujjhiya-Icalam tu atthikaya tti . bhannamte kaya punc bahu-ppadesara pacayattam || Cp., Tattvarthasaral III, 4: vina kalena s'esani dravyani Jina-pungavarh | pancastilcayah kathitah prades'anam bahutvutah // 2. Pravacarasara III, 17 "1-2: muccha pariggaho cciya ojjhappa-pamanado dittho / Cp., Purusarthasiddhyupaya? III, 12: ya murccha nameyam vijnatavyah parigralo esa? / 3. Pravaoanasara III, 29 *18-9 : palckesu a amesu a zipaccamanasu mansa-pesisu / samtattiyam uvavado taj jadinam nigodanam // jo palkam apakkam va mamsassa khadi pasadz va/ so kila nihamadi pimdam jivanam anega-kodinam // Cp., Purusarthasiddhyupaya 67-8: amasvapi palvasvapi vipacyamanasu mamsa-pes'isu / satatyenatpadas taj jatinam nigotanam || amam va palcvam va Ichaduti yah sprs'ati va pis'ita-pes'im / sa nakanti satata-nicitam pindam bahu-jiva-kotinam || Further some of the gathas not admitted by Amotacandra are very old ones, for instance: III, 17 *1-2. uccaliyamhi pae iriya-samidassa niggamatthae / abadhejja kulimgam marejja tam jogam asejja || 1 || na hi tassa tannimitto bandho suhumo ya desido sanaye / muccha pariggaho coiya ajhanpa-pamanado dittho 11 % || Pujyapada quotes them in his Sarvarthasiddhi (VII, 13) along with the previous gatha, namely, III, 17 of Pravacanasara; Akalarka too quotes them in his Rajavartika4; and they are quoted in Dhavala commentary5 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 1 Ed. SJG, vol. I. 2 Ed. in SJG, vol. I, with Hindi translation in RJS, Vira samvat 2431. 3 I understand that these gathis are found in Sambodhasaplats of Ratnasekharasura who flourished in the 14th century A. D. 4 Talteurtha-Ragavarliham, Benares, p. 275. 5 Sholapur MS. p. 180.

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LIV PRAVACANASARA. 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 S'vetambaras. 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, 24 *6-16. The contents of these gathas go against the S'vetambaras 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 ;3 and possibly he wanted to make 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. BOOK I The author offers salutation to Vardhamana, to the remaining Tirthakaras, to the liberated souls and the great saints collectively as well as individually, 1 See Devachanda Lalabhai Series vol.47, p. 25; the last line is read thus by Haribhadra : jamha so apamatlo sa ya pamaa tli niddittha /. S'ilarika, who quotes these two gathas in his commentary on Sutrakrtanga (Agamodayagamiti 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 80 jamha /. 2 I am driven to this bold surmise especially from the manner in which they are quoted in Dhavalu-tika. That there are such verses which have been commonly inherited by S'vetambaras 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 Mahurastri There is no doubt that the present S'vetambara canon has leaned towards Maharastri from Ardhamagadhi because of the constant handling of Ardhamagadhi texts in a country where Maharastri was popular. A comparison of such common verses between the early Svetambara canon and early Digambara texts would help us to have a glimpse of original Ardhamugadhi. I am sure the counterparts of these two guthus might be traced in the S'vetambara canon, especially Painnas and Nijjuttis ; it is a pity that most of them aro not within my reach. The suggestion that he might have been a S'vetam bara does not hold water for various reasons: he accepts the 28 Mulagunas which includo nudity ( III, 8); he does not protest against the phrase jaha-Juc!a-ruva (i. c nudity, seo Uttaru.. 22, 34.) of a monk (III, 4, 6,25 ); and lastly he puts those, i. c., the S'vetambaras, who hold that an.omniscient can be Nirgrantha even with clothes and can take food in morsels, under Viparita-mithyatva ( Tattvarthasura V, 6); the verse in question runs thus : Sagrantho'pi ca nirgrantho grusihuri ca leralt/ rucir crampidhu yalra viparilam hi tat smslam 11 The uso of words like Nava-tattya and Sapta-padartha and a mention of Vyavahuna sulra (Samayasara pp. 31, 33, 295, 404) sartha, apthama fasts ( Taltcarthastira VII, 10) suggest, at the most, that bo as closely acquainted with S'setambara literature, 4 I have completely rewritten my summary which was once published in Jaina Gazette Vol. XXV, p. 15G etc.

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INTRODUCTION. LV and lastly to the contemporary Tirtharikaras 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). S'uddhopayoga? leads to liberation of self-born, eternal and supersensuous happiness, S'ubhopayoga to heaven and the As'ubha to wretched human, sub-human and hellish births continuously (11-13). A saint with S'uddhopayoga 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 S'uddhopayoga 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 soi other modification; in the state of Syayambhu 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 S'uddhopayoga, 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. c., 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 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 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). Suddhopayoga is only svablava-parinam, that is, the natural state of the soul free Irom auspicious and inauspicious manifestations of consciousnegs : that is hotel understand it.

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LVI ThRAVACANASARA. 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 lias 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 perceive 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 on science, 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 roundof-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 contin gent on external accessories ), just as the sun las both light and warmth * (59-68). As a result of S'ubhopayoga which consists in devotion to divinity, preceptor etc. and in the cultivation of philanthropy and fasts, the soul is destined to sub-human, human or divine births wherein are available various pleasures of senses. 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

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INTRODUCTION. towards various objects should be given up; the S'uddhopayoga 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). LVII 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 self-existent (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-prades'a); 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 viewpoint 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 the other it is 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 Nama-karman, which overpowers the h

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PRAVACANASARA. 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, 248). 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. LVIII Substance comprises Jiva and Ajiva. Jiva is constituted of sentiency and manifestation of consciousness. Ajiva or the insentient class comprises five substances: Pudgala or matter, from the fine molecule to gross earth, possesses sense-qualities; Dharma, the principle of motion, serves as tha fulcrum of motion; Adharma, the principle of rest, serves as the fulcium of rest; Akas'a 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 sensequalities 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 Alokakas'a 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 briths 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

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INTRODUCTION. LIX by sensual pleasures and passions and cruelty to beings, and leads to sin; and in the absence 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 ully packed with material 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 (79-80). 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 non-living, 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 happincss 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

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LX PRAVACANASARA. 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 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, inspite 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 co-monks, 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). 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 self-discipline 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

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INTRODUCTION, LXI 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. S'ubhopayoga 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 S'ubhopayoga (45, 47-56). Monks of S'uddhopayoga 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 As'ubhopayoga and not attaching much importance to Subhopayoga but always intent on S'uddhopayoga, 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 omnisceince 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

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PRAVACANASARA. scriptures, maintains strict ascetic discipline, cultivates S'uddhopayoga, tries to stop the influx and to destroy the stock of karmas, and thus gradually attains that stage of self-evolved Siddha. LXII '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 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., 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 (Akas'a) 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; Akas'a or space gives room; and Kala or time marks the continuity. Excepting Pudgala all are non-concrete or formless (amurta), i. c., 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 1 For instance the various statements of S'ubhopayoga in all the three Books, see the Index. 2 Compare for instance I, 24-5; II, 81; etc. 3. See II, 23, 80 eto.

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INTRODUCTION. 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. Akas'a or space is of two kinds: Lokakas'a or the physical space wherein are accommodated all these substances for all the time, and Alokakas'a, non-physical or super-physical space (which is beyond Lokakas'a) where there is nothing but mere space that extends infinitely; the ultimate unit of space is a space-point or prades'a which is capable of giving room to the atoms (in some cases prades'as) 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). LXIII CRITICAL REMARKS ON JAINA AND SAMKHYA ONTOLOGY.-Jainism does not accept creation in the Nyaya-Vais'esika 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 substances, 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. enumei atd by Nyaya-Vais'esika 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, 'because they exist as the neutral and conditional causes of motion and rest. The two words are never used in this sense any 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

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LXIV PRAVACANASARA. 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 homogeneous-whole substances : Dr. Jacobi holds this as mark of antiquity of Jainism. To give space is the characteristic of" Akas'a'; it may be relative when it accommodates other substances; empty space also is possible according to Jainism, and it is called Alokakas'a which extends infinitely beyond our physical world. Jainism and Nyaya-Vais'esika agree in holding Akas'a as all-pervading and eternal, but Jainas do not accept that sound is a quality of Akas'a. As with the Vais'esikas, 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-Vais'esika systems, but pradesla, 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 common-sense view. deduced from such patent and visible illustrations that a ring comes into existence 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 the 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 (1, 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 La ; of these two see Jaini: Outlines of Jainism, pp. 22 etc.; Ghoshal: Davvasamgala (SBJ I), pp. 62 etc. and appendix p. lviii; Chakravarti: Pascastikayasara (SBJ III), pp. 40-8, 101 etc.; Bhattacharya: Jaina Gazelte, Vol. XXII, pp. 242 etc. and XXIII, pp. 285 etc.; Becharadasa: Jain Sahitya Sams'odhaha III, pp. 35-42; and Jagadishachandra: Indian Historical Quarterly IX, 3, p. 792. 1 Samkhyaharika 44. 2 Outlines of Jainism p. xxxiii. 3 See pr. 10-7 of the Translation at the end, footnote 5. Ibid. p. 18, foot-nota l. ..

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.'INTRODUCTION. LXV 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 (aprthaktva) and non-identical (anyatva): they cannot be 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 Nama-karman, or even the state of a Siddha ;? 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 1 The illustrations might be extended with reference to the remaining five substances as well. , Pudgala is a substance; colour, taste, Emell and touch are its qualities; and the manifold material objeots liko pots, pipe, 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 associatod with various moving and stationary bodies, are their modifications. Akus'a is a substances to give room or space is its guna; and the spaces individually occupied by various objects like pot, pitcher etc are its modifications. Lastly Kala is a substance; vartand or continuity is its guna; and soconds, minutes, bous, etc., are the modifications of time. 2. udya-lusane nurgunam dravyan Listhati as in Tarlabhusti etc.

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LXVI PRAVACANASARA. 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. DISTINCTION BETWEEN GUNA AND PARYAYA.-This tenet of qualities and modifications as mutually distinct needs further scrutiny. Gunas are a quite usual feature of Vais'esika system; the notion of paryaya is peculiarly Jaina, though seen in its popular sense in later Nyaya, works. In early Jaina works, like those of Kundakunda, the notion of guyas 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 Vais'esika 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 understand the distinction drawn by Kundakunda between guya and paryaya. Sentiency or the manifestation of consciousness is the guna of Jiva-substance; 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 Kundakunda to distinguish guya 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 S'vetambaras, this view is the most popular one. But Siddhasena, who has been a champion 1 See Nyuyalos'a, 3rd Ed., p. 491 under paryaya. 2 Alapapaddhati (SJG I) pp. 155 etc., Amrtacandra's commentary on Praracanesi', . p. 124,

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INTRODUCTION. LXVII V 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 paiyaya; 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. etc. This attack, apparently directed against the Nyaya-Vais'esika, 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 guas as distinct from paryayas. A 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 Vais esika 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-Vais'esika and Kundakunda's positions. The term guna is a blank cheque in the Sanskrit language,* 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-Vais'esika gunas like s'abda 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 Vais'esikas is not possible according to Jainism. Thus therefore the Jaina and Nyaya-Vais'esika ideas about guna should not be confused. It is already shown how Kundakunda has clearly stated that guna is different from paryaya; 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 1 See gathis S-14 etc. of the 3rd kanda of Sanmati-tan haprakar ana, with Abhayadeva's commentary, Ed. by Becharadas and Sukhalal, in five parts, Ahmedabad, 1930. 2 See Nyayalos'a under guna p. 261. 335 Max Muller: Six systems of Indian Philosophy, 1st Ed., p. 468. 4 Pravacanasana II, 40, Pancastikaya (SBJ III) p. 84 etc.; and Davvasamgaha 16 (SBJ I, p. 47).

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LXVIII PRAVACANASARA. guyas are distinct, then why not have a Gunarathikanaya besides Dravya. , rthika 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 substa parvava 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 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 Guyarthika. It would have been neccessary, if the Jainas like Naiyayikas admitted the possibility of substance without gunas at least for a while. Further the canonical reserences vanna-pajjavehim and gamdha-pajjavehimcan 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; so the phrase vanna-pajjarchim means 'by the modifications of colour'; and there is no implication at the colour is a paryaya. If it is to be taken as Karmadharaya compound, the plural loses its force, vauna as a quality being only one. And moreover we do find passages in the S'vetambara canons itself where guua and paryaya are distinguished.4 1 Bhagavatisutra IVX, 4, sutra 613, 2 I am aware that some later authors, who have confused the Jaina and Vais'esika ideas, sometime call yellowness as a guna and sometimes as & paryaya. For instance pitatada-paryuyena...... I, pitatadayo gunah...), etc. in Amrtacandra's commentary on Pravacanastira pp. 25, 110 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 Vais'esikas the various colours are gunas; so naturally the later authors confused these ideas. 3 Uttaradhyayancsutra 28, 6. 4. The views on dravja, guna and paryaya of different authors like Kundakunda, Uma. svati, Pujyapada, Akalauka, Haribhadra, Siddhasenasuri, Amotacandra, Vidyananda, Vadidevasuri, Rujamalla and Yas'ovijaya etc. have been quoted extensively in a footnote on pp. 631-33 of Sanmati-praharana (Ed. Ahmedabad ). Akalauka who shows & close acquaintance with the various works of Siddhasena, has in view the objections of Siddbasena. The necessity of a third naya, in case gona pas distinct from paryaya, is smoothly set aside by Akalarka by appealing to the authority of Arhatpravacana, namely, Tattrarthasutras. Further the substance has twofold nature general (samanga) azd particular (vis'esa) corresponding to which we have two nayas. Lastly he would (not mind, so far as his interpretation of the sutra guna paryayarad dratyam is concerned !

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1 INTRODUCTION. (5. LXIX 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 withkarman (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 (samaiaddham) 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 dars'ana (II, 63) and flows in three channels: inauspicious, auspicious and pure (I, 9), which respectively indicate impiety, piety and purity (I, II etc.). Auspicious and inauspicious channels are indicative of transmigratory condition; when the soul is free, it has the pure manifestation (I, 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 kaimas 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 alieady 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 (II, 71 etc.). The matter-molecules capable of becoming karmas, coming into contact with passional developments of the soul, aie transformed into karmas (II, 77); further they infiow 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 sense-organs 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). even if it is taken as guna era paryayah (Rajavai tikam p 243). Thus Akalanka, in view of his Anekanta-stand, partly accepts Siddhasena's view. Haribhadra and Yas'ovijaya too partly follow Siddhagena,

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PRAVACANASARA, . COMPARATIVE AND CRITICAL REMARKS ON THE NATURE OF SPIRIT.-- Upanigadic texts like Maitrayaniya start the creative process with Prajapati who' enters the various creatures in the form of the breath 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 manifold! 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 Jain 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. 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. 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. Taina conceptions of spirit and matter agree to a great extent with the Sassatavadas which, it is interesting to note, is attributed to Siamanas 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 1 Belvalkar & Ranade: Hsstory of Indian Philosophy, Creative period p. 337. 2 Dr. Belvalkar: 'Samkhya, Realism or Idealism', Dayananda Commemoration volume, Ajmer, 1934, pp. 19-24. 3 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 PascastiRuya 37 ) quite incidentally & statement is made: sassudam adha ricchedam bhavvam abharram ca sunnam idaram ca / innanam arinnanam na ni jujjadi asadi sabbhave ll 37 11 This gatha, so far as I understand it independent of the commentators, has in viele S'as'vatavada, Ucchedavada, S'unyavada and Vijuanavada 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. ..

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INTRODUOTION. LXXI 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 Is'vara, 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 very happily contrasted with modern ideal conceptions that matter is merely the way, in which a fundamentally 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 reminds 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 Purusas; 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, 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. 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 :6 Vaikarika, Taijasa, Bhutadi and Karmatman remind us of the four bodies in Jainism : Aharaka, Vaikriyika, Taijasika and Karmaya; the two lists are in such a close agreement that it 1, The Jaina commentators give its etymology thus: purana-galanantartha-sampriatrat pudgalah etc. Ragavartilam, p. 190). The Buddhist etymology runs thus: pinti Quiccatz, tasmom galantito puggalo (PTS. Pali English Dict, under Puggala ). The defini. $tion puranad galanad ete pudgalah par manaral as given in Visnupurana agrees almost with the Jaina idea Nyayalos'a, p. 502). 2 Mrs. C. A. F. Rhys Davids says, "we do not know when this oddly ugly word pidgala, piggala came to be substituted for the older purse or pulisa, or purusa"-etc. See Festschrift Morriz internitz, Leipzig 1933, p. 168. 3 The Pali purajila is also traced back to paramiciya 'which was probably a technical term with the Jaipas and perhaps other Schools before it was adopted by Buddhists and applied to their own regulations'--E. J. Thomas: l'estchn at MI. W internitz, p. 163. 4 Sce Tallvasamg ah%, verses 336-349, Intro. p. cix. 5 Samluhyalurka 25 etc.; Samkliyapraracanasutra (Allababad 1915) p. 250 etc.; Max Muller: Sic systems etc. p. 320.

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LXXII PRAVACANASARA. 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.1 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 (I, 9, II, 63). A being of inauspicious manifestation of consciousness is steeped in sensual pleasures and passions, is given to false scriptures, evil intentions and 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 philanthrapy, 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 (I, II, 70). A monk with S'ubhopayoga shows a respectful behaviour towards elederly 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 S'uddhopayoga the physical pains are no more, and one knowing the nature of reality is above attachment and aversion; in fine he is equanimous (1, 7, 78). COMPARISON WITH SAMKHYA GUNAS ETC.-The condition of S'uddhopayoga 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. Windisch reviewing Glassenapp's Die Lehre vom Karman in der philosophie der Jains nach den Karmagranthas dargestellt, Leipzig 1915, remarks "The doctrine of Karina is a central dogma of the Indian religions' says H. V. Glassenapp 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 Siddhants," (Geschichte der Sanskrit philologic., in the Grundriss)."

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INTRODUCTION LXXIII 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 guias 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 Pancadas'i 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 guuas, the upayogas belong to the spirit or the Jiva according to Jainism; S'uddhopayoga 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 Prakrti, which in turn represents an equipoise of guyas; 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 (I, 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 vinnanam) 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). 1 Sankhyalanlax 53-4; Anugita xiv 36 etc.; Keith: Sanilnya system p. 34. 2 Collected Works Vol. II, p. 242. 3 S'vetas'vataropanisad I, 3 and Keith: Samkhya System p. 34 4 Max Muller, Sox systems etc. p. 334,

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LXXIV PRAVACANASARA, 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 (1, 37-39). Omniscience being an extra-sensory form of knowledge (atindriyajnana) 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 of karmas and does not involve fresh karmas (1, 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 omniscie knowledge that can really grasp the objectivity (I, 48-51). The development of omniscience is necessarily accompanied by that of perfect or absolute happiness (I, 59, 19); there is no trace of misery, since the destructive karmas are all exhausted (I, 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 (I, 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 view-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

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INTRODUCTION. LXXV 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 Vais'esika system where it is called pratyksa 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; 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 knowledge-obscuring 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 1 Max Muller: Six Systems etc..p. 559.

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LXXVI PRAVACANASARA. with the Vedic god * Varuna. The all-encompassing blue vault above is the natural basis of Varuha; 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 Rgveda 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 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 illusary; 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., Brahiman, 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 S'arikara whatever else that appears to be besides him is simply a figment of nescience. In this Vedantic conception which is thoroughly idealistic, the . 1 Macdonell: Vcdic Mythology pp. 22 etc. 2 'Belvalkar and Ranade: History of Indian Philosophy, Creative Period pp. 351 etc. 3 Hume: Thirteen Principle Upanisads, Iutr. p. 37.

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INTRODUCTION. LxSVIT 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 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 S'antaraksita 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 s'udra 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 remembeis 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, a free mind and knowledge.? All the Jaina implications of omniscience cannot be read in Mahayana Buddhism, especially S'unyavada 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 am 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 othing in this world besides the chain of consciousness. Thus the Vijnanavada, if I would say like that, conies 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 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,

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LXXVIII ThRAVACANASARA. 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 woul 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 essentia 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. OMNISCIENCE ELSEWHERE AND OMNISCIENT BLISS.--The creating Is'vara 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 Samadhi-aprajnata meditation and some meditational achievements of the Yoga school. There is another aspect of omniscienee 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 1 S'Ickarurtiki verses 111 etc..

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INTRODUCTION, LXXIX an individual is concerned, the Jivan-muktavastha of Samkhya and Vedanta, 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. So far as its blissful aspect is concerned, it is similar to Upanisadic Turiyavastha where self-conscious bliss is attained. This state of Brahmananda is set forth in Taittiriyopanisad with an attempt to measuie 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. It is a positive spiritual state of self-transcendence; 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. super-consciousness; 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 pure reality'.5 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 Sarvainata 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 1 Samlhyaharka 67. 2 Belvalkar. Basu Mallika Lectures pp. 66-8. 3 Ranade: Constructive Sur rey 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. This statement of Joad reads like a guthu 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 pf transcendental experience of the Real,

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LXXX PRAVACANASARA, 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 tire 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 sibility of Sarvainata 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. 1 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 Sarvajoata begins with Samantabhadra (c. 2nd century A. D.) who tries to establish Sarvajnatu 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 kunda, discusses about Kevalajnana, the same as Sarvajnang or Sarvajnata, particularly with the background of the S'vetambara canon in viow, From some verses quoted by Anantakirti in his Brhat-sarvajnasiddhi it appears that Dharinakirti might have attacked the word dururtha etc, used by Samantabhadra. Patrakesari, who flourished possibly earlier than Akalarika, in his Panicanamaskarastotra, clearly defines Kevalajnada in select words of which akraman (cqual to yugapal) rominds us of the attack raiced by Siddhasens against tho S'vetambara capon; bo also attempts the proof of omniscience (sce verses 4, 18-20 MDJG vol. 13). The colopbop that it is composed by Vidyananda is put possibly by the editor being misled by the identification of Patrakesari and Vidyananda proposed by Dr. Pathal, but it is nous prored to be erroneous, Akalaika (circa middle of the 7th century A. D.) in his Astas'ati, a commentary on Aplamimunisa of Samantabhndrs, explains clearly the position of Somaptabhadra particularly with the Buddhist attack in view, Kumarila ( middle of tho 7th century) in his S'lolararlila (p. 80 etc. Ed. Bonares) attacks Buddhist Sarvajnata and Jaina Kevalajnana (verse 141); so far as the attack against the Jainas is concerned he bag in view tho statements of Samantabhadra and possibly he is acquainted with the view of Akalaska. Kumarila's views have been fully and thoroughly criticised by S'antaraksita (703-762 A. D.) in his Tattvasangraho and by Kamalas'ila (713-703 A, D,) in his commentary on the same. We find some

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1 INTRODUCTION. LXXXI 6. 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). KUNDAKUNDA'S VIEW STATED.-Kundakunda does not prove his primary atoms but simply describes them; the reason is quite apparent that he is merely 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 supernormal 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 discussion in Prameyalamalamartanda of Prabhacandra. Vidyananda, in his Astasahasri, which is a commentary on Samantabhadra's Aptamimamsa and completely incorporates Astas'ati of Akalanka, elaborately quotes from S'lokavartika and possibly some other works of Kumarila and Tattvasamgraha of S'antaraksita and attacks their Views in detail. We find these discussions in his Tattvartha-Slokavartika 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-Sarvajnasiddha 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 16 1s likely that there might be discussions 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 religious necessity, but in course of time its psychological aspects also have been developed incidentally. 1 See Pancastihaya 84 etc. and Prof. Chakravarti's notes thereon (SBJ III pp. 82 etc.); k

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LXXXII PRAVACANASARA, colour, one smell and two touches or contacts. 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 Vais'esika 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-Vais'esika texts, but they are conspicuously absent in Jaina works. ; The Jainas and Vais'esikas agree in holding that an atom is beyond senseperception. 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 (ams'a) 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 aridnesss or cohesiveness, cannot 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, 'this, of chemical combina tion, very crude but immensively suggestive, and possibly based on the observed electrification of smooth and rough surfaces as the result of rubbing'. Che Nyaya-Vais'esika position is different. according to which it is the will of 'God, the creating agency, that produces motion in the atoms; and so they the gatha 85 has something like the Vais'esika doctrine in viow, but the use of the word chatu, for elements, is moro a Buddhistic technical term than the Vais'esiks one; Sec also Niyanasura, 25. There are five kinds of tastes: bitter, sonr, pungent, sweet and astringent, of which a paramunu has only one. There are five colonrs: black, blue, yellow, white and red, of which a primary atom bas only one. Smell is of two kinds: agreeable and disagecablo; a paramanu can bo ono or the other. Thero are eight kinds of contacts: soft and hard (mrdu and Kathina ), heavy and light (gurt and laglu ), cold and hot (s'ila and usna ) and cohesive and arid (snigdha and rulsa, also rendered as smooth and rough ). The first two pairs are not possible in the case of a paramunu; of the remaining it will base two contacts, and the pairs might be arranged accordingly; a paraminu can be cold and arid, cold and cohesire, hot and arid, and hot and cohesive ( Seo T'attrarthasilra V, 23, with Bhupja and Sarrarthasiddhi, and also Pancasilaya 84-8). The possibility of change by increase or decrease in tho degrees of aridness or cohesi. veness in an atom owing to intornal and external causes () is aleo accepted (Seo Gim. matasara, Jirakanda guthu 618). The Positirc Sciences of the Ancient Hindus p. 97. . 2 . . 3

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LXXXIII 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-Vais'esika atomic theory. The later Nyaya-Vais'esika ideas and hair-splitting discussions about dvyanukas and tryanukas have no place in Jaina exposition. INTRODUCTION. 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 Vais'esikas; 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 sense-perception, 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-Vais'esika 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-Vais'esika 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'.1 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 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 1 Encyclopedia of Religion and Ethics Vol. II, p. 199.

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LXXXIV PRAVACANASARA. 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 j 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. 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 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 * 1 for a detailed discussion about Sgadvada uce my article in Juinnt Gazelto Vol. 265 pp. 188-97. 2 In Paficastiluya it is snid that the soron Bheagas aro possiblc udesatasena, while in Pravacanasara, pajjayera durerari: practically it means the same, because paryaya or the modification is the essential subject of ades'a, the statement of information.

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INTRODUCTION. LXXXV as a personal deity or so forth. 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 Tirtharkara 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 seriatin) this or that quality or characteristic of a substance, with neference to its foreign, or both own and foreign quaternion (dravya, ksetra, kala and bhava) without contradicting other proofs'. Leaving aside the historical consideration, the relation between Syadyada 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 Syadvada 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: Stac systems etc. p. 215. 2 Tattvarthasutra I, 33; A, B, Dhruva. Syadvadamasjari (Bombay Sk. and Pk, series) notes on verse 28 etc., pp. 276 etc. 3 Jamna Gazette Vol. 26, pp. 191-2; it is not that the Jaina authors have never tried to give other interpretations of seven Bhaugas: on the grammatical view of Syadrada, I find, for instance, in Jayadhavala commentary Sholapur MS. p. 37) an interesting verso like this. hathamcit Tenacit has'cit kutas'cit tasyacit kvacit/ hadacic ceti paryayat syodvodah sapta-bhaiga.blist il

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LXXXVI PRAVACANASARA, 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 S'vetambaras, 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 pro-canon 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 S'vetambaras;! Prajnapti mentions Nis'cayanaya and Vyavaharika naya. Turning to the pro-canonical literature of the Digambaras, Kundakunda refers to Vyavahara and Nis'caya-naya in his Samayasara, Pravacanossara, Pancastikaya and Barasa-A nuvelcha more than once;s at times he refers to Paramartha-naya, S'uddha-naya which appear to me, in the light of the context and other passages, to be equal to Nis'cayanaya ;4 perhaps he admits the possibility of a view which is above these two (paksatikranta);" and lastly lie has in view the possibility of Nayas more than two. 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, Akalarika and a host of them discuss these Nayas as given in Tattvarthasutra at times differing among themselves on subtle details. Next turning Syadvada, the word Syadvada or Saptabhangi is not I See Ardhamagadhi Dictionary, Indore, 8. v. 2 Dhruva. Syadvadamanjari notes, p. 303; I have consulted Ardhamagadhi Dictionary and I find that the Nayas like Naigama, Samabhirudha etc. are traceable to Thanamge and Bhagavati; but, as some of these texts are not within my reach, I bave not been able to 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.; Pravacanasura I, 89 for dravyarthika and paryayar. thika I, 19, 22; Pascastikaya 161 mentions pis'caya; B.-Aruvikkha 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 technical names of payas, excepting perhaps Vyavahara, in the works of Kundakunda. There is a work oalled Nayapaluda attributed to Kundakunda, but it is not discovered as yet. 7 Tattvarthasitra I, 33, especially the various commentaries thereon. 8 Chakravarti: Pascastizaya Intro. p. 52 etc. and Dhruva's notes referred to above.

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INTRODUCTION. UNMAYA MA 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. Prof. A. B. Dhruva says that there is a reference to Syadvada in Sutrakrtanga-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. 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. LXXXVII 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 pa no, 'natth' ti pi me no, 'atthi ca natthi ca' ti pi me no, 'neyatthi na natth' to 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'. Bucause 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 's'ramana'. I may have here a digression on the word S'ramana. It occurs very often in Buddhistic texts. It means a non-Buddhist ascetic; Buddha is often addressed by non-Buddhists as S'ramana; it designates those who are opposed to Brahmanas, who are casteless, and who do not recognise ths Vedas but attack 1 Jamna Sahitya Sams'odhala I 4; Sanmatiprakarana p. 441, especially the foot-notes on that page and the next.; Dhruva's Intro. of Syadvadamanjari 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-bhusya II, 1i, notes p. 114.; and Dhruva: Ibidem Intro. p. 76. 1 5 See PTS Pali Dictionary under samano, .."

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LXXXVIII PRAVACANASARA, their superiority. Turning to Jaina literature, Mahavira is uniformly mentioned as Samane bhagavam Mahavire by the Jaina texts; Pravacunasara throughout uses the word S'ramana for a monk, and this sense is quite usual in the S'vetambara canon; and in South Indian vernaculars like Kannada Sramana or Stravaya necessarily means a Jaina. 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 Brahmaya 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, hoti ca na hoti ca, n'eva hoti na na hotz). 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. 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 s'ramaua, 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, 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 ayaktavya proposition of Syadyada and anirvacaniyata of Vedanta, but the underlying idea is different; in the former 1 Dutt: Early Buddhist Afonachism pp. 64 and 69. 2 A traditional definition, perhaps of sufficient antiquity is preserved in Abhayadeva's commentary on Pras'navyoharananga, and it runs thus: niggamtha-sakha-tavasa-geruya. ajiva pamcaha samana / Possibly it means a Magadhan recluse in general, 3 Indian H. Quarterly VIII, p. 721. 4. Dasaveyuliyasutta chap. 7; also Acaranga and other Texts. 5. Samkhyapravacanasutra V, 54, especially the bhasya of Vijnanabhiksu; see Dasgupta: History of Indian Philosophy Vol. I, pp. 461, 487.

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1 - L 1 INTRODUCTION. LXXXIX 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 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 S'unyavada 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. As 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 night 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 T 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". 7

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ch. It unity Xc PRAVACANASARA, The religious dogma of a Syadvadin goes a step further and accepts an. omniscient being; but Sir Oliver Lodge says, 'How Gcd perecives it, or what it is in ultimate reality, we do not know'.? SYADVADA AND MODERN PHILOSOPHY.-The aim of Syadvada happily I corresponds with the scope of philosophy in modern thought. Syadvada aims to unify, coordinate, harmonise and synthesise the individual view-points into i 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 ne, is taking a new aims now to constructively the conclusions, of various branches of knowledge like special sciences with a view to explain the riddle of the universe. Experiniental 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 por 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". 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, "Philosophyconsists, 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 experiment 1 Sir Oliver Lodge: Relativity p. 39 etc. 2 J. F. Wolfendon: The Approach to Philosophy, p. 27 etc.; also Joad's Counter Attack frors the East pp. 95 etc. 3 For philosophy, substitute Syadvada and for conceptions,of philosophers various Nayasi and the comparative position is the same.

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INTRODUCTION. XCI al sciences. Nayas simply analyse and take to bits only a particular aspect, 80 a process of synthetic expression like Syadvada is necessary to convey the nature of reality, EVALUATION OF SYADVADA.-As Prof. Chakravarti puts it, Syadvada has steered clear of the shallow realism of Carvakas and the ludicrous idealism of Nayavadins. "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'3 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.. 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 (1, 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 1 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 Nis'caya and Vyavahara; these are points which need further study on strictly historical and philological lines. 2 Pascastslaya Intro. p. 85. 3 Syadvadamanjari notes p. 272. 4 Syadvada or Saptabhargi attracted the attention of Orientalists mainly because Brahmasutra of Badarayana contains & sutra na elasmannasambhavat II, 11, 33, which really contains an attack against Anekantavada of the Jaipas, and the spirit of the sutra has been consistently immortalized by a host of commentators like S'ankara, Ramanuja, Vallabha and others. It is not possible to say exactly the Jaing definition which Badarayana had in view; but in all probability the Jaina definition contained a word erasmin, and it was perhaps a forerunner of such definitions now met with in Jaina commentaries: pras'na-vas'ad elasmin vastun avirodhena vidha-pratosedha-vikalpana saptabhangi (Rajavartala 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 Paficastiliya elasminnavirodhena pramcna-naya-vakyatah / sadadi-Lalpana yo ca saptabhavigiti sa mata // Almost all manuals on Jainism 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 bo read with advantage. Jacobi's paper The Metaphysics and Ethics of the Jainas"; Chakravarti: Parcastikaya, Philosophical Introduction (SBJ III); Dasgupta: A History of Indian Philosophy Vol. I, Chapter on Jainism; Radhakrishnan Indian Philosophy Vol 1, Ohapter on Jainism; Dhruva. Syadvadanajari Intro. & Notes. Important texts etc. have been noted by Prof. Dhruya in his Introduction and notes,

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PRAVACANASARA. 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, Dars'anavaraniya, Mohaniya and Antaraya, it manifests pure consciousness and becomes self-sufficient (I, 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 (I, 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 (I, 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 (I, 43-4). The highest happiness which was the object of his meditation has been reached (II, 106). Then he becomes Siddha after the ramaining four aghati-karmas are destroyed; as the sun is all lustre and warmth, He is all knowledge and happiness and a Divinity (I, 68). XCII 1 TRANSMIGRATION A FACT AND A DOGMA.-According to Jainism the round-of-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 divinity stands almost by itself; here, as in other tenets, Jainism inclinell. towards realistic pluralism. Every soul, when it is completely free from karmas, becomes itself (Svayambhu), and it is the divinity. Divinity as a type, a level of spiritual evolution and a culmination of spiritual attainments, 1 Importance attached by the Jainas to their Agamas can be seen from the third book of Pravacanasara. 2 In the Upanisads the word Svayambhu is used, and it signifies the self-existent Brahman (Is'a 8; Katha 4, 1; etc). The Jainas 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 Svayambhu-stotra; Siddhasena, at the opening of his stutis; Pujyapada in Siddha. bhakti 4; and many other later authors.

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INTRODUCTION XCIII 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. This 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. 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 occurance 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 sin's 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 bafiled human reason here. From this the step of personal Atman or of impersonal Brahman of the Upanisads, or the toning down of these principles Dar 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. 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

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XCIV PRAVACANASARA, 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 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 non-acceptance 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 are Purusas and many other technical details are common to Jainism and Samkhya. In all the thys* systems there is no place for a creator or a super-human distributor of prize and punishments. These common points are at times not at all consistent with the natural evolution of the Vedic religion till almost to the middle oi. 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 1 Keith: Sumhhya 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 Upanisadio tract of .. literature, see Belvalkar & Ranade: History of Indian Phil., Vol. II, p. 375.

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INTRODUCTION. XCV 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 ritulistic 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.1 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 competetion 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 rimary virtues. He eats little, only once, and that too when it is duly offered him; and there is no consideration for juices. Any food which involves iarm 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 jaith, knowledge and discipline. He keeps company with superior monks or 1 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 Jama Gazette Vol. 30, 6. Asking some queries on certain issues about the Jaina and Buddhistic conceptions of soul, Ananda Kausalyayana, Berlin, writes in Jamna Gazette Vol. 30, 11 "Mr. Upadhya's survey of Vedic, Brahmanic, Upanisadic and Buddha-Jain thoughtcurrents 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 thought-current is of great importance". I have discussed this very subject in more details in my essay on the Jaina Karma Doctrine which is awaiting publication.

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XOVI PRAVACANASARA. with monks of equal merits,' and observes all respectful formalities towards anelderly monk. His preachings aud 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 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, Malacara and Pravacanasara is practically of the same character, whether the texts belong to S'vetambaras or Digambaras. * Nudity is prescribed in "S'vetambara texts as well, 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 Whence 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 S'vetambaras. The report and confession of sins can be compared with the Pratimoksa ce 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 texto It has been usual to trace many of the Jaina and Buddhistic practices Brahmanic monastic life of Dharmasutras; but I think, without denying) however, mutual exchanges and modificatory influences, many of the under! 1 Compare Dasadeyaliya, XII, 9-10. V2, Acuranga I, 9, 1 etc. and many other passages from the second part; Dasaveyaliya VI 165; Uttaradhyayana 21, 49; K. P. Jaina: The Jaina References in Buddhist literature, in Studi e materiali di storie delle Religioni, III for 1927, and other papers of his in the Jaina Hostd Afagazine, Allahabad; Winternitz: Indian Iriterature II, p. 434. 3 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 leasb-sco Dutt: Early History of Buddhism and the Buldhist schools p. 115.

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INTRODUCTION. lying 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 S'ramanism is peculiarly Indian, and its antecedent seeds are to be sought on the Indian soil. 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 S'ramana-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 S'ramanas 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. r . XCVII BACK-GROUND OF THE JAINA INSTITUTION OF MENDICANCY.-The institution of mendicancy is not recognised in earlier Upanisads, but only in later works like Dharmas'astras 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 S'ramana, the meaning of which is already discussed above. 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 Kleitarchoss appears to be a corruption of Jaina-yati.. " 5. COMMENTATORS OF PRAVACANASARA 1. Amrtacandra and his Tattvadipika AMRTACANDRA AND HIS WORKS.-We know nothing about the personal life of Amrtacandra. He gives no information about himself in his works. The pras'asti printed at the end has nothing to do with 1 Early Buddhist Monachism, p. 60. 2 See p. lxxxvii above; also Dutta: Early B. Monachism pp. 41 etc. 3 Dutta: Early B. Monachism pp. 120ff " " 1 4 For some notes on Amrtacandra see Peterson: Reports IV, p. 1x; Jana 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. m V

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XCVIII PRAVACANASARA, Amrtacandra, but it belongs possibly to a scribe of a 'MS. Asadhara? quotes a verse (No. 26 ) from P-siddhyupaya with the phrase "etach anusarenaiva Thalclcuro' pidam apathit", indicating thereby that Amrtacandra had perhaps another name Thakkura; or it might have been his surname in his family life as Thakura or so. The source of As'adhara's information, however, is not known to us. Only five works of Amrtacandra are available today: I. Purzisarthasiddhyupaya, also known as Jina-pravacc920-rahasya-kosa, exhaustively deals with the duties of a house-holder in a highly philosophical tone. His explanations of Ahimsa 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 the sentences, which in turn have made the book; so he is no more the author. 3-5. Besides ese two works, we have his commentaries on Pancastikaya (called Tattua.pradupikaovrttin), Pravacanasara (called Tattvadipika) and Samayasara (called Atmakhyatih), at the end of which he uniformly mentions his name. Samayasara-Icalas'a is often treated as an independent work of Amotacandra 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. All these 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;4 and lastly Meghavijayagaai attributes some Prakrit gathas to Ametacandra from a Sravalcacara of his composed in Prakrit. One gatha attributed to Amrtacandra is traced in Dhadasi-gatha, about the author of which nothing is known except that he is said to have belonged to Kasthasargha. If Meghavijayaji's attribution is authentic, Amrtacandra might, the author of Phadasi, and in that case he possibly belonged to Kasthasana If he belonged to Kasthasargha, this might conveniently explain the use) certain words and phrases of Amrtacandra and the omission of some cruel gathas from Kundakunda's texts ;but all this belongs to the domas ! conditional conjecture... 1 His commentary on ( Anagara) Dharmamsta, p. 160, MDJG No, 14. 2 This and Tattvarthasara are published in SJG vol. I; the former is published in RJG with Premi's Hindi translation, 3 Published under the title Paramadhyatma-tarangini in SJG, No. 15, Calcutta; on s'ubha candra see my paper in Annals of the B. O. R. I vol, XII, ii, p. 132 ff. 4 Prof. Velankar: Catalogue of Sk. & PL. MSS. in the library of BBRAS, Vols. III** IV, p. 430. 5 Ed. MDJG Vol 13, pp. 161 etc.; it is the 20th gathu that is quoted by Meghavijaya. G Seo p. liii above and footagte No. 3 on p. liv.

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INTRODUCTION. 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.1 His zeal for Anekanta logic is very great: that is quite clear from his commentaries and other works. He shows close acquaintance with Digambara as well as S'vetambara works. He quotes from Mokkhapahuda of Kundakunda. He quotes a Vyavaharasutras which appears to be possibly some S'vetambara work; Jayasena not being aware of any such work translates the same by. Cirantana-prayas'citta-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 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-kalas'a 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. XCIX QUOTATIONS IN HIS TATTVADIPIKA.-There are only five quotations in his Pravacanasara-commentary. The verse anandamrta etc. is introduced with the phrase 'bhavati catra s'lokah'; this use of the singular, though there 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-samayanam, which are quoted one after the her, they are found in the same order in Gommatasara (Karma-kanda 894-5), there is practical agreement between the readings. Their consecutive sition and verbal agreement tempt one to suggest that Amrtacandra might taken them from Gommatasara; but one cannot be dogmatic on this it, because Gommatasara is a work of compilatory character; and there is very possibility of these gathas being found in Dhavala and Jayadhavala commentaries. The first gatha is found in Sanmati-prakarana of Siddhasena (III, 47), but Amrtacandra, though acquainted with the works of Siddhasena, does not appear to have quoted it from that source for the following reasons: 1 See for instance I, 19 (adimdio), 51 (visamam) eto. 2 Pancastihaya on gatha 146, p. 212. 3 Samayasara p. 404. 4 Pancastikaya on gatha 172, p. 251. "

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PRAVACANASARA. first, the gatha asgiven-by-Siddhasena has, Maharastri features;- but here it is decidedly. in Sauraseni; 'secondly, Amitacandra quotes these two verses together, while Siddhasena lias only one. Then the remaining two quotations, riddha niddhenao and niddhassu 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 Sarvartha-sicldhi (V, 37, there ah-is retained for 2) of Pujyapada; following his Akalanka quotes it in Rajavartika (where dh is changed to R); with slight variants it is quoted in Bhasya-vytti (V, 35) of Siddhasenagani; and further from an editorial notes thereon I find that the gatha is traceable to Pannavana-sutta of the S'vetambara 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 Amytacandra. I have not been able to trace his name in any of the Jaina inscriptions known to me. It is seen above that he quotes carana etc., without mentioning the source, from Sanmati-pralarana of Siddhasena; it is possible that it might, along with another gatha ricchaya etc. on the next page, turn out to be a traditional gathi current long before Siddhasena even like the.gathas javadiya etc., niddhassa niddhena etc. In case he quotes from Siddhasena, he cannot be earlier than 7th century A. D., which is the latest period assigned to Siddhasena,- though it is possible that Siddhasena might have flourished at least a couple of centuries earlier. So this does not help us to put a definite earlier limit. In the opening remark on gatha 27 of Pancastilcaya Amrtacandra says: Bhatta-matanusari-s'isyam prati Sarvajna 19 : : 1 Yutaiyo 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 thcae editions is critical. 3. Agamodaya Samiti Ed. Vol. I, p. 425. 4 On the date of Siddhagena various scholars have written. I can give only some se references within my reach: Vidyabhushana puts him about 480-650 A. D: (In Logic p. 173 ); Jingvijaya puts him earlier than 5th century A, D. (Jaina Sahitya Sie dhaka I, ii, p. 82 foot-pote, also bis Introduction to his ed. of Jitakalpa, Ahmet 1926; on Siddhagena see his article Jaina Hitaishi, Vol. 12, pp. 22 etc. Vol. 14, pit 131, 153); Dr. Jacobi puts Siddhaseria in the last quarter of the 7th century A. (Samaraiccakahi, Intr. p. iii.). See Pb. Jagalkishore's discussion in Svami Samantabhadra pp. 128 etc.; Dr. Vaidya puts him about 700 A. D. (Nyayauatara 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 Pl. MSS. in C. P. d Berar, p. xii. . 5 In saying thus I have in view Pujyapada's reference to Siddhasena in his Sk. grammar, and that he quotes partly & verse from the Stuti of Siddhasena (800 Sartarthasiddhi VII, 13); I am aware, however, that there have been many authors bearing the name Siddhasena,

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INTRODUCTION CI siddhit l. 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 S'antaraksita's attack on Kumarila would put Kumarila in the last quarter of the 7th century A. D.' So this forms the earlier limit for the period of Amrtacandra, and he is thus later than 7th century A. D. As to the later limit he is quoted by As'adhara (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 --Gonnatasara compiled by Nemicandra (circa 10th century A. D.); - he might be the author of Dhadasi-gatha in which reference is made to Nihpiccha-sangha (the same as Mathura-sargha) which was founded in 896 A. D. according to Dars'anasara of Devasena; and lastly he appears to be acquainted with Alapapaddhati of Devasena. These probabilities taken together might - indicate that Amrtacandia flourished somewhere about the close of the roth century A. D.: that is only a tentative suggestion. The traditional Pattavalis put Amrtacandra at the beginning of the roth century A. D. 2. Jayasena and his Tatparya-vitti 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 ;t 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 Pancastilcaya is written first as it is referred to by himself in his two other commentaries. As to the relative chronology of the 1 See Dr. Bhattacharyya's Intro. to Tattvasangraha, G.O. S. p. 82. 2 I have shown elsewhere that Akalarika cannot be later than the last quarter of the 7th century A. D. (Annals of the B. O. R. I. XIII, 1, p. 164 foot-note). Amrtacandra is decidedly later than Akalarika who flourished earlier than Kumarila. 3 Compare p. 124 of Pravacanasura. 4 In some MSS. they are put at the end of the commentary of Paficastikaya, see the foot notes on Mallisena's commentary. 5 There appears to be much confusion about the so called commentaries of Jayaseda, 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 Pravacanasara-tika. According to Peterson's extracts (Reports IV, p. 153 ) there is a commentary of Brahmadevaji on Panicastshaya; but comparing the extracts given by adova Fernbus compariso n RS 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. 6 See Pravacanasara pp. 121, 162 & 187; Samayasara p. 116. T

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OLI PRAVACANASARA. reamining 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-tika, glorifying Paumayamdi, 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;? 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-s'isya 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. 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 s'isyah, 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. His commentaries are studded with quotations here and there; it is rarely that their sources are mentioned ; ang very often they are off-hand quotations indicating the wide learning of Jail sena. The number of quotations is abnormally great in Pancastikaya," 1 E.I., II, p. 199. 2 See the Introductory verses of Mahapurana No. 58. 3 Peterson: Reporis IV, p. 162. 4 Sanayasara p. 568.. 5 In his commentary on Paicastikaya Jayasena mentions the names of the following work! Dradyasangraha (pp. 6-7), Caritrasara (p. 219), Sarcarthasiddhi-tippanaka (p. 219) ... Tattoanus'asana (p. 212, 253), Upasakadhyayana, Acara (asfira ?), Aradhana (p. 254) Trisastis'alalapurusapurana (p. 254). He quotes many verses anonymously, and so faz ; as I have been able to trace their sources some of these quotations are found in work! i like Samavas'arana-stotra ( quotations on pp. 4, 8), Das'abhaktis (on pp. 6, 126 ), Acarasaro (on p. 8), Istopades'a (on p. 44), Yogasara (on p. 61), Alupapaddhati (on p. 105) Gomma tasara (on pp. 126, 182), Anarakos'a (on p. 135) Dokkhapahudo (on p. 211), Bhado

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INTRODUCTION.. ON 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,? 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 Amrtacandra was already before him. Excepting in the matter of text-preservation, influence of Amrtacandra's commentary is very great on hini. He knows fully well and remarks that Amrtacandra has not included certain gathas. At times he quotes those very verses quoted by Amrtacandra, and even verses from Samayasara-taka are included by him in his commentary; and he follows Amatacandra very closely. The scholarship of Amrtacandra is terrific, and it might even bewilder students; but Jayasena is easy and sympathetic, and ith students who want to understand Kundakunda he will certainly be a favourite. He always follows the philosophical lead of Amrtacandra, 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, Pancastilcaya, Barasa-Anuvekkha, Tatt vartha-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 S'vetambara commentaries like Syadvada-manjari, Sanmati-tika, Manibhadra's yrtti on sad-dars'anasamuccaya. 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. It is also quoted in the 34th chapter of Jnanarnava of S'ubhacandra. The gatha nolcamma etc., is quoted in Prameya-kamalamartanda. The verse des'a-pratyaksa etc. is traced to Caritrasara of Camuuqarajao. s'uddhasphatika etc. and samasukha etc. are quoted by As'adhara in his commentaries on Dharmamrta? and Istopades'a.3 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, Samadhis'atala, Paramatmaprahas'a. He mentions & work Siddhanta (pp. 250, 424, also in Pasicistalaya p.254 along with Prabhrta and Tattvartha) by which perhaps he means the commentaries Dhavala and Jayadhavala. I must say that this note of mine is not exhaustive. See Pravacanastira p. 264; Samayasira pp. 11, 52, 178, 236, 243, 249 and 303. ? See Pravacanasara p. 296; sometimes he mentions the name of Amrtacandra, sometimes simply refers to his Tika, sometimes calling it as Vartika-vyakhyans, see Pancustikaya pp. 9, 166; Pravacanasara pp. 17, 163. 3 Compare Samayasara pp. 204-5, 394, 545. 4 For references see Prof. Dhruva's notes on Syudvadamasjari p. 14. 5. Sanmati-prakarana p. 63, foot-note 7; thanks to Pb. Jugalkishore who drew my attention to this reference and to the next of nolamma etc, 6 Cartrasara p. 22, Ed, MDJG vol. 9. 7 Page 638, Ed. MDJG vol. 14, 8 Page 51, Ed, MDJG vol, 13.

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CIV PRAVACANASARA, .. 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 Dravyasamgrana, by name; in his commentary on Pravacarasara he quotes from Caritrasara of Camuudaraja; and these are the works of the last quarter of the roth century. Jayasena, in his commentary on Pancastikayiz (p. 8) quotes two verses from Acarasara (IV, 95-96) of-Viranandi, and possibly he refers to this Acarasara in his remark Upasakadhyayan Acar-Aradhanadigranthaih. Viranandi wrote a Kannaoa. commentary on his own acarasard which he completed in 1153 A. D., and this period can be confirmed by various inscriptions at S'ravana 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 Balacandra, it is quite clear that * Balacandra has based his commentaries inainly 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 adjust: ment 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.3 3. Balacandradeva and his Kannada Tatparya-vrtti. it INFORMATION ABOUT BALACANDRA.Balacandra has written Kannada 1 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 ;c that he was the s'isya * i 1 See Karnataka Kavicarite vol. I, p. 168; Acarasara, Introduction MDJG vol, 11... , "2 D.-C. II, 127, 140, etc. 3 In the light of fresh facts I have slightly modified my earlier remarks, 8e0 Annals of the B. 0. R. I. XII, 1, p. 158. 4 The prose colophon runs thus: "idu samasta-Saiddhantikacakravarti-s'ri-Nayakirti-dera1. nandana-vina (e ? ) ya-jananandana-nijaruci-Sagaranandi-paramatina-deva-seva-sudhrtalmom svabhava-nityananda-Balacandradeva-viracita-Samayasuraprabhrta-suranugata-Tatparyo . . : From my translation of this passage given above, it is clear that I do not agree Dr. Venkatasubbaiyya's interpretation (see his Kelavu Kannada Kavigala Jivana ... vicara p. 190) which has its own handicaps: if the'words were to be separated 7e proposes, then they stand without necessary terminations; if all the words so se 21 necessarily go with Balacandra, then the adjective Saiddhantikacakravarti go Balacandra and it would be against the very statement of Balacandra in the conclude .. .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 Narasimhacharya, though he suggests that 'Balacandra appears to have studied with a pupil of Nayakirti'. .. 5 There have been many Balacandras. Though much has been writton 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 relevant epigraphic

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INTRODUCTION. CV - of Nayakirti Raddhanta (Siddhanta) cakii; and that he came to realize atma-svabhava through the service Sagaranandi? who was the randana of Nayakirti. HIS TEACHER, COLLEAGUES, DISCIPLES, DOMICILE ETC.-Balacandra had the unique honour of being the si'sya of Nayakirti who was a great religious force and authority in Belgo!a and the surrounding country. The heirarchical line was that of Mulasarigha, Desligana, Pustakagaccha and Kundakundanvaya. Nayakirti 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, S'ridhara, Damanandi, Bhanukirti, Balacandra, Maghanandi, Prabhacandra, Padmanandi and Nemicandra. In all 'the lists of Nayakirti's disciples Balacandra comes after Damanandi and Bhanukirti ;5 sometimes Prabhacandra and Nemicandra are mentioned above Balacandra. 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.) Acaladevi, the wife of the minister Candramauli, was his lay-disciple ; she built a temple at S. Belgola; 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 nusidil in 1195 A. D. as an act of reverence in the memory of references bave 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. Kelari Kannada Kavigala Jivana-Kala-orcura, pp. 33ff. pp. 190ff; and Pai's article in Abhinava Pampa, Dharwar 1934, pp. 1-41. For Balacandra the commentator of Upades'a-Landali of Agada see Peterson's Reports III, p. 39. I I know two Sagaranandis from inscriptions: the first who is mentioned in an inscription of 1145 A. D. (see D. C. IV, Nagamangala No. 76); and the second, Sagarapandi Siddhantadeva is mentioned in a S.-Belgola inscription (E. C. II, 380 ) and to him S'antinatha temple, which is just in the vicinity of Belgola, was made over by Racimayya. Another inscription of 1220 A.D. (E. C. V Arsikere No. 77) mentions Sagaranandi and further informs that Racimayya was the minister of Kalacaryas first and later on be placed himself under the protection of the Hoysala King Ballala II (D. 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'.-Belgola; thus 16 19 possible that Balacandra received lessons in spiritual culture from this Sagaranandi after the death of Nayakirti. We have to positive evidence to say that Sagaranandi was also the pupil (handana ) of Nayakirti but he could be called so by Bulacandra, when Nayakirti was a great teacher, a Mahamandalacarya. The presence of a contemporary Sagaranandi confirms my interpretation of the prose colophon. 2 E. C. II, 345, 335 of 1195 A. D. 3 E. C. II, 327, IV Nagamangal No. 70. D. C. II, 66. E. C. II, 36, 327, 33 and 335. 6 D. C. II, 326, 327. 7 B. . II, 185, 193, 195, 198, 331 elc. 8 D. C. II, 327; V Channarayapattan No. 50. 9 For the significance of misido see my note in the Annals of the B, O.R.I. Vol. XIV, 11-19, p. 26:1. qu

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PRAVACANASARA. departed Nayakirti; and in that inscription Balacandradeva is mentioned.1 In 1231 A. D. Gommatasetti, a servant of Hoysala S'ri Vira Narasimhadeva and a disciple of Adhyatmi Balacandra (the pupil of Nayakirti), made a grant of land for the worship of Gommatadeva.2 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. These facts indicate that the place of Balacandra's activity was round about Belgola. CVI 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 selfrealization, 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-prakas'a and T.-sutra, and has also composed some hymns of prayer.1 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 many points of similarity: Tatparyavrtti 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-sukhamrta-viparita caturgati-samsara-duhkha-bhaya-bhitanum samutpanna-parama-bheda-vijnana prakas'atis'ayanum nirakrta-samasta-durnayaikanta-duragrahanum asannabhavyanum appa Sivakumara-maharajam parityakta-s'atru-mitradi-paksar | tadinatyanta-madhyasthanagi sakala-purusartha-sarabhuteyum atyantatma-i yam avinas'vareyum bhagavat pamca-paramesthi-prasadotpanneyumappa lti-s'riyanupadeyam madi gauna-mukhya-rupa-bahistattvantas tattvapana-Pravacanasaradadiyolu s'atendra-vandya-s'ri Vardhamania-svami-t kara-parama-deva-pramukha-pamca-paramesthigalam dravya-bhava-na. ` radim bandisi parama-caritramanas'raysuvenemdu punkeyam madidapan / sutravataram // pamca-kulakam // esa surasura etc. Many similar passages # 1-2 E. C. II, 355, 186. 3 Ibidem 234. 4 Karicarile 1, p. 253. 5 The common words between Jayasena and Balacandra are put in italics, while the Kannada terminations and words, which are the only items of difference, are not italicised. 12

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INTRODUCTION. 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. 1 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,1 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: 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 gathas 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. CVII 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.s 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, 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 Amrtacandra, and he plainly refers to him more than once; the commentary of Balacandra was utilised by Jayasena, he would have ainly referred to it. Balacandra has not, so far as I have peeped through MS. of his commentaries, referred to Amrtacandra; possibly he is not other commentary than that of Jayasena. So Jayasena flourished than Balacandra; and even Balacandra, I think, hints the same, when ames his commentary as Tatparya-vrtti and when he says: of any dhrta-ratnatritayam Pra bhrta-sutranugata-vrttiyam* palargam Pra- | lerta-Karnataka-vakya 1 See for instance I, 15. 2 See for instance II, 46-7. 3 Svami Samantabhadra p. 167, foot-note. 4 v. l. vrtliyim.

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1 CVIII PRAVACANASARA, rtha-tattva-nis'cittiyage nirvartisidem.1 //2 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; 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 Amrtacandra, 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 adeyam na bhavati, praksepakatvad iti upeksyate/; it is not clear to what two gathas he refers, for in Jayasena's commentary 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 him from other sources. S'rutamuni, the author of Prakrit Bhava-tribhangi, says in the pras'asti of that work that Balacandra was his anuvrata-guru, 'Abhayacandra Siddhanti his mahavrata-guru and Abhayasuri and Prabhacandra were his s'astra-gurus. In the course of an eulogy of these different teachers he speaks about Balacandra that he was a saint skilled in Saratraya (viz., Pancastikaya-, Pravacana-, and Samaya-sara), devoted to his pure self, free from attitude. 1 v. l. nirvarnisidam. 2 I am thankful to Pt. Bahubali Sharma, Sangli, who kindly lent to me his MS. candra's commentaries. It is in old Kannada characters written on modern wa paper; it is copied by Bhujabali Anantappa Shastri of Haluugali in S'aka 1 =1902 A. D.). " 3 For the description of this MS. see page 42 at the end; Prabhacandra's comment opens thus: Viram pravacanasaram nikhilartham nirmalam jananandam | vaksye sukhavabodham nirvana-padam pranamyaham || The concluding colophon runs thus: iti s'ri Prabhacandradeva-viracite Pravacanasarasarojabhaskare etc. 4 About various Prabhacandras and about this Prabhacandra see Pt. Jugalkishore's notes p. 63 of the Intro. to R. Sravakacara, MDJG Vol. 24. 5 Introduction to MDJG vol. 20, p. 4 etc. "

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INTRODUCTION. of attachment for external objects and devoted to the enlightenment of liberable people. From this mention of Saratraya it appears that S'rutamuni is referring to Prabhacandra, the commentator. If so, the date of Prabhacandra can be settled. S'rutamuni with his teacher Abhayacandra is mentioned in S'. Belgola Inscr. No. 254 of 1398. A. D. which is written some generations after S'rutamuni. Then taking into consideration the Hulluhalli inscription of 1371 A. D., we find that it refers to the death of Abhinava S'rutamuni who was the grand-disciple (pras'isya) of S'rutamuni.3 So S'rutamuni 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 S'rutamuni 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 Ingales'varabali, who was living in 1282 A. D. At any rate these dates of S'rutamuni 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 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." containing the Sk. commentaries on the three works of Kundakunda. With 1 The verse runs thus with my emendations in brackets; CIX vara-Saratraya-nuno suddam parao (suddhappa-ravo) virahiya-par abhao(vo) | bhaviyanam padibohanalaro Pahacanda rama muni || 2 E. C. III Nanjanagud No. 64. 3 E. C. II 254. 4 E. C. V Belur Nos. 13, 132; Karnataka Kavicarite vol. I, p. 391. 5 E. O. II 334. 6 Catalogue of Sh. and Ph. MSS. in C. P. & Berar pp. 663, 671. 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 levoted to Pancastikaya-tika, 110-243 to Pravacanasan a-tila and 244-394 to Samayasaraha. Though the MS. is well preserved, some portion between 393 and 94 appears to be missing. On p. 108 we have the pras'asti ajana-tamasa lapto etc.' as printed ab the end of this edition of Jayasena's tika; strangely the sentence nrpa-Vikrama-samvat ||1369|| varsaras'vinasuddhr ||1|| Bhomadine intervenes between the first verse and the remaining portion of the pras'asti. Pravacansara-tila ends with the colophon 'S'ri llisenacarya krta tika bhadram bhuyat' in which Ma appears to be missing after S'ri. At the end of Samayasara-tika, on folio 394, we have scribes' colophons the first in Devanagari and the second in Kannada script. S'ala 1692 Vilrta-nama-samvatsare Samrat 1827 Asadha-mase s'ulla-pakse das'ami-tithau Sva(m )t-naksatre Somavasara-siddhayogayukte Sri-Bedalihala-gramila-Santappa-satputra-Bhujabalina sva-jnanavar aniya-harma-ksayartham sva-hastena Prabhrtasara-nama-pustaham likhitam || S're Nandani-grume Adis'varacartyalaye || mangalam bhuyat || Sri Sumati **s'isya-Bhuyabali-numadheyena s'ri samyaltra

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ox PRAVACANASARA, all curiousity I turned over its pages, and at the end of the commentary on Pravacanasara, I found a colophon: S'ri llisenacarya?-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 Pras'asti of Jayasena, as printed at the end of Pravacanasara, is found in this MS. at the end of Pancastucaya; and the date Vilcramasanvat 1369 varsairas'vina suddhi 1 Bhaunadine' 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 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 Amrtacandra; the bhavartha generally summarises the stiff but important remarks of Amatacandra. 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 Amitacandra's commentary. I RELATIONS AND WORKS OF HEMARAJA.---Pande Hemaraja was a respectable resident of Agra, and he belonged to Garga gotra. He had a noble daughter Jaini 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 Pandava purana of S'ubhacandra. Hemaraja was the pupil of Pandit Rupacandra. Besides his Hindi commentaries on Pancastrkaya and Pravacanasara, he has metrically, rendered Bhaltamara into Hindi and has explained in prose Gommatasara and Nayacalcra, 3 praptyartham | Then follows the colophon in Kannada characters: S'aka-varsa 2018 neya Virodhilsta-samvatsarada Margas'ira-bahula navamiyallu Srimal Lalsmisena-bell kasvamiyavarige Jinamatu-alkagalajyanu tanage kevalajsilana-nimityavigi baras-2'58% Probhrta-granthakle ocandra-tarakam mdmgalamastu // s'ri 3 Il. . It appears that the present MS. is written in S'aka 1713 (+78=1791 ) Priei ! written in 1770 A, D. which in turn is copied from a MS. of 1312 A, D 3 '! even taken that the present MS, is written in 1770 A, D., and is presented by to Laksmisena, after writing the Kannada colophon, in 1791 A. D. The vi Bedakibala and Nandani are near each other, the first in the Belgaum Do. of Bomb) Presidency and the second in the Kolhapur Territory. 1 That appears to be a scribal error for Mallisena. 2 Prof. Hiralal writes to me "It is not unlikely that this Mallisena is identical with the one commemorated in one of the S'ravana Belgola Inscriptions [(E. C. II 67 of 1128 A. D.)] of whom it is said yasmad-agamu-irnayo yama-bhrtam (verse 69) in that pras'asti". 3 This information is mainly based on Pt. Premi's essay on Jaina Hindi Literature in Jaina Hitaishi, Vol. XIII, pp. 10, 17. . !

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INTRODUCTION. CXI THE OCCASION OF COMPOSITION.-Hemaraja wrote his commentary on Pravacanasara, as he says in his pras'asti, 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 pras'asti on Pravacanasara-tika he pays respects to Shah Jahan. This commentary was completed on Sunday the 5th of the bright half of Magha in the year 170g which corresponds 1653. A. D. when Shah Jahan was on the throne of "Dellii. His Nayacakravacanika was completed in Samvat 1724 (1668 A. D.) 3 6. THE PRAKRIT DIALECT OF PRAVACANASARA INTRODUCTORY REMARKS.-It is rather premature to attempt an exhaustive grammar of the gathas of Kundakunda fiom his various works, because the various editions of Kundakunda's works, that we have to-day, 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 two independent MSS., one accompanied by 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 Pravacanaszra. 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 ? i li ai and au, are generally intact; a long vowel before a conjunct is shortened, the patity remaining the same. There are, however, a few notable changes, * I give here. Of a: mamattr=mamatva (II, 108), nisejja=nisadya of a: metta=matra (II, 46, 71; III, 17, 38), Bhasa has the form 17: vihuna=vihina (III, 13; see also the v. l. I, 7, 17; II, 8); of u: 1 Bhandarkar. Collected works Vol. II p. 224. 2 There 18 & Hindi metrical version of Praracanasura by Vrodavano. He was born in samvat 1843. 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 Chandos'atalce is a model text-book (Premi Ibidem, pp. 22-3). 3 This section 19 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 Pravacanasra. Printz; Bluasa's Pralrut (B. P.), p. 5.

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PRAVACANASARA. == purisa purusa (III, 57), Pali also has purisa1 but Bhasa has purusa2; of r: gharattha-grhastha (III, 54), pagadam=prakrtam (III, 61), vasaho= vrsabhah (1, 26), vasabha in Pali, vitthada vistrta (,1, 59); iddhi=rddhih (I, 38* 3), isino=rsayah (I, 33 ), viddhi=vrddhi ( 1, 73) Pali has vuddhi1 in the sense of growth, paidi prakrtih (III, 24 *8),5 pudhaviprthivi ( II, 40), cp. Pali puthuvi, pudhatta=prthaktva (II, 14), vuddhovrddhah (III, 30); of r: kattinam kartrnam (II, 68); of e: dosa-dvesa (I, 78), cp. Pali dosa, even in Sk. As'vaghosa once has the form pradosam, which is metrically required, but the meaning is that of pradvesam; of ai: isariyam=ais'varyam, issariya is a v. l. (I, 68 *3) the Pali form available is issariya, neva=naiva (I, 32), veuvvio vaikurvikah (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 (1, 21), ohi=avadhi (III, 34), cp. Pali odhi,10 also note avagaha (II, 85). CXII SAMDHIS ILLUSTRATED.-A few facts of vowel samdhi besides normal savarna-dirgha and guna samdhi may be collected here: jinavarimda= jinavara+indra (III, 24), manusimda (I, 1), and samanimda (III, 24 *6); teniha tena+iha (III, 22); dhammuvadeso dharma+upades'ah (I, 44): bijaniva=bijani+iva (III, 55); taeva=tac(taya)+eva (III, 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.11 There are some cases of what Pischel calls sandhi-consonant :12 annamanna (II, 81 ), ragamadihim ragadibkih (II, 85 ). 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. Intervocalick is generally softened into g: adhiga adhika (III, 66), khaigaksayika (I, 50), gunappagani-gunatmakani (II, 1), pattega=pratyeka (1, 3), loga loka (1, 16), logiga laukika (III, 53), samagam samakam (I, 3), at times it is elided making place for ya-s'ruti if possible by the nature of its position or leaving behind simply the constituent vowel: ajjhava adhyapaka (1, 4), ahiyam-adhikam (III, 70), khaiyam ksayikam 1 Geiger: Pali Literatur und Sprache, p. 52. 2 Printz: B. P., 5. 3 Geiger: Pali L. Spr. p. 45. 4 Ibidem p. 45. = = 5 Nos. with asterisks indicate the additional gathas in the Sk. commentary of Jayasena 6 Geiger: Pali L. Spr., p. 45. 7 Ibidem p. 50. 8 Keith: Sanskrit Drama, p. 86. 9 Geiger: Pali L. Spr., p. 46. 10 Ibidem p. 50. 11 Hemacandra's Prakrit Grammar VIII, i, 10, and also Dr. Jacobi's remarks in Samaraiccakaha, Intro. pp. 28-29. 12 Pischel: Grammatik der Prakrit-Sprachen, p. 239.

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INTRODUCTION. OXIII titthayard=turthakara (1, 2), lojaloya=lolcalolca (I, 23), sayala=scikala (1, 54), savayd=s'ravaka ( III, 50 ); and scarcely it is retained : adhika (I, 19). Its presence in words like amjali-karanam (III, 62), bandhc-lcaranan (I, 76) is due to its positional advantage that it is initial of the second the compound. The svarthe K is not found in plenty as in Apabhrams'a, and its treatment is likewise: appagam=atma(-kam) (1,79 ), mamsugam=s'mus'ru(-lam) (III, 5), saga-parinama=sva(-ka)-parinama (II, 75). Intervocalic g is retained: agama (III, 35 etc.), bhogelim=blogaih (1,73 ), roga (III, 52 ), vigada-rago=vigata-ragah (I, 14). The general tendency appears to be towards retaining intervocalic c: ayaddcara=ayatacara (III, 17), alocitta=alocya (III, 12 ), manavacilayamanovakkaya (II, 54 *3), locavassaya=locavas'yaka (III, 8), vimocido vimocitah (III, 2); sometimes it is dropped : aloyana =alocana (III, 12 ), pavayana=pravacanco, cp. Pali pavacana,' while in AMg. both pavayana and pavajandi. Intervocalic j is very often preserved : Icammarajehin=karmarajobhih (II, 96 ), tejo=tejas (I, 19), pujasu (I, 69), bijaniva=bijaniva (III, 55), sahajenim=sahajaih (I, 63); at times it is dropped : kammarayam=larmarajas (II, 95), bloyana=bhojana (III, 8), manwyd=manuja (1, 6); the form manuva=manuja (1, 85; III, 55 ) appears to be contaminated with the form monava, or it may be even a case of va-s'ruti as in Pali suva=s'ulca 2 Intervocalic t is changed to d: uppadida=utpatito (III, 5), kodinum= kotinam (III, 2919, also III, 38). Normally and pretty often intervocalic + is changed to d: idi=iti (III, 25 ), gradi=glati (I, 19), caduvvannassd=caturvarnasya (III, 49 ), jadinan= yatinam (II, 97), jadrajada-ruvajadam=yathajata-rupajatam (III, 5), cevada= devata (I, 68), padi=pati (1, 16), moliddiehim=molddilaih (II, 56), even dre=tu (II, 36); at times it is dropped: aisaya=atis'aya (I,,13), cyam=ctat (III, 75), ghai=glati (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 sometimes with y. From the various readings the general impression be that Jayasena's text is perhaps under Maharastri influence, as at *_drops t, when other MSS. soften it. The present 3rd p. sg. termination, Jost always changed to di, but more on this point later. Generally proximity of cerebral ? or ?, perhaps through the stage of t, is changed as it were to compensate for the loss of that cerebral element in the urse of transformation : padivanno-pratipannah (II, 98), padivatti= atipattih (III, 47), vitthada=vistyta (I, 61), sanvudo=sanvrtah (III, 40 ). le root tisth is represented by citth (II, 86); MSS. AP, however, would 1 Geiger: Pali L. Spr., p. 53. 2 Ibid. p. 55. A=a MS. with the Sanskrit commentary of Amrtacandra and P=& MS. With Prar candra's commentary: see their description at the end p. 41 etc.

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CXIV) read titthamti for citthamti. 1 = 1 Intervocalic & is almost always preserved:: appadeso-aprades'ah (II, 46), adicco adityah (I, 68), uppado-utpadah (I, 18), uvadesa-upades'a (I, 71), jadi yadi (III, 23), Jinovadittham Jinopadistam (I, 34), visarada= vis'aradah (III, 63 ), sada (1, 12); it is very scarcely that it is elided; uvaeso= upades'ah (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). 3 There is only cerebral nasal in the dialect of Pravacanasara; thus n initial, medial or conjunct is changed to n without exception: jinakkhade= jindkhyatan (III, 64), nivvana nirvana (1, 6), nevannonnesu naivanyonyesu (1, 28), manuvo-manujah (II, 21). Intervocalic p is changed to v: anovama=anupama (1, 13), niravekkho nirapeksah (III, 26); sometimes it is retained even: ghoramaparam (I, 77). : Intervocalic is changed to h: suha sukha (1, 13, 14), suhida= sulchitah (1, 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), jadhayatha (II, 82; III. 30), pudhattam-prthaktvam (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 (I, 68 *4), cakkadhara cakradhara (1, 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), vivikani=vividhani (I, 74), sakusadhuh (III, 52, MSS. vary). From the various readings, it would be clear that Jayasena's text, at times, has an inclination towards l. Intervocalic bh is generally changed to h: lahadilabhate (II, 29), vasahovrsabhah (I, 26; III, 1), vihava vibhava (1,6), sahava= svabhava (II, 24, 91), suhena=subhena (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 jada yada (1, 9), jadi yadi (I, II), judo yutah (II, 95); abhijutta yukta (III, 46); uvajutta upayukta (III, 26*17); at times non-in retained: adimdiyattam-atindriyatvam (1, 20), samavayo-samava sampayogajudo-samprayogayutah (I, II); at times it is dropped: suddho s'uddhopayoga (I, 13). Generally is retaind: agari (III, 50), anamtavaravirio=anantavara- viryah (1, 19), devasura (1, 6), parinamo parinamah (II, 88); it is very scarcely that r, initial as well as non-initial, is changed to l: lukkha=ruksa (II, 73-4) cp. Pali lukha, AMg. lukkha also luha, oralio audarikah = PRAVACANASARA. 1 Geiger: Pali L. Spr., p. 59. =

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INTRODUCTION. Skhu (II, 79) Cp. Pali ulard;=udara," our form is perhaps a further metathesis. Because w has a strong cerebral element in its pronunciation and because t, on account of cerebral proximity, is changed to d, we find that padi is indiscri. minately equated with pari as well as prati; and hence padipunna-samanno paripurna-o'ramanyah (III, 14). . Intervocalic v is preserved : viviho=vividhah (1,84), sahava=svabhava, (II, 24), savaya=s'ravaka (III, 50 ). Note jiyadu=jivatu (III, 17. MSS. AP read jivadri). Of the sibilants only the dental, 8, is allowed: kusalo=Icus'alah (1, 92), damsana=dars'ana (I, 82* 7), padesa=prades'a (II, 46 ), pesisu=pes'isu ( III, 29*18), visaya=visaya (II, 66 ), sayand=s'ayana (III, 16). F CRITICAL REMARKS ON UA-S'RUTI.--It is necessary to note, at this stage, the position of ya-s'ruti' in this dialect of Pravacanasara. yu-o'ruti is recognised under certain circumstances. If a consonant is dropped leaving behind a vowel, ja-s'ruti occupies that vowel provided that vowel is - or a: uloyang=alocana (III, II ), odarya=audayikah (I, 45), kammarajam=karmarajas (II, 95), lojaloya=lokaloka (I, 23); suvaya=s'ravaka (III, 50 ); this ya-o'ruti does not develop in case the remaining vowel to be occupied is not a or a: arsayaratis'aya (I, 13), davvatthiena=dravyarthikena (II, 22 ), davvadiegu=dravyadikesu (I, 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: indiyeli=indriyaih (1, 63), riyadayo= niyatayah (I, 44), visaye=visayan (II, 83), visayesu=visayezu (III, 73). In this context I may be allowed to have a digression : Yo-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 ya-ruti, he says, (I) the constituent vowel should be a or a, and (2) the preceding vowel also should be a or a, . l., in other words, ya-g'ruti_can develop between a-varnas ( avarena meaning a and a); he admits, however, by the illustration pijai=pibati, that the second condition is at times violated. I A scrutiny of pre-Hemacandra literature, whether in Ardha-Magadhi, Jaina S'auraseni or Jaina Maharastri, will show that his second condition is more yilated than observed; and to fulfil the phonetic needs the first condition is sufficient. The position of ja-'q'uti in Praracanasara as enunciated though not in complete agreement with Hemacandra's rule, almost rees with the usage of the Ardha-Magadhi canon; it is only some editors that try to follow Hemacandra literally. Even in Pali, y at des develops in the place of a consonant dropped: Ichayita="hadita, "niya= Strija, etc. 1 Geiger: Pali L. Spr., p. 59. 2 Pischel: Gr. Pr. Spr., p. 137; M.Ghosh: Prakrib verses in Bharata-Natyas'astra,see p. 8 of Indian Historical Quarterly, Vol. VIII, 4; Dr. P. L. Vaidya: A Manual of Ang. Grammar, Poona 1933, pp. 19-20. 3 Canda's Pralrta Laksana, III, 39; Hemacandra: VIII, i, 180, 4 Geiger: Pali L, Spr., p. 55.

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CXVI PRAVACANASARA. . : 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= lopudha (III, 52 ) Ichudha in Pali, nanam=jnanam (I, 19), niddha=snigdha (II, 71 ) Bhasa has siniddha, thavara=sthavara. (II, 90 ) phaso (v. l., paraso)=spars'ah (1, 56 ) Bhasa has parisa, mansuga=s'mas'ru (-la) (III, 5). Then some cases of assimilated, non-initial conjuncts may be noted : ajjhattha=adhyatma (3) (III, 73 ), attha and attha=arthu (I, 10, 18, 26, etc.), appa=atma (I, 7; II, 33), ada=atma (I, 8; II, 33 ), wssasa= uccl.vasa (III, 38 ). This form --Ussasat is in the mouth of Vidusaka in the fragments of As'vaghosa's dramas, and Dr. Luders calls it a form of Old S'auraseni. chaddiya=chardita (III, 19), the form vicchaddams occurs in the fragments of As'vaghosa's dramas, and it is regarded as a Sauraseni feature; taccam=tattvam (II, 16), taccanhu=tattvajnah (II, 105 ), dansang=dars'una (II, 100 ), dhovva (v, I., dhauvva)=dhrauvya (II, 8), pakichina=praksina (I, 19), pajjaya and pajjaya=paryaya (I, 10; II, 1), poggala or puggala=pudgala (1, 34; II, 40; II, 76), puvva=purva (II, 47 ) Pali pubba. Bhasa has puruva, and Hema. requires purava in Sauraseni, mahappam=malatmyam (I, 51 ), vacchalada=vatsalata (III, 46 ), Taddlamana= Vardhamana (I, I ), savvanhu= sarvajnah (I, 16 ), samthanas sansthana (II, 60). The simplification of a conjunct is, at times, achieved, by anaptyxis: arahamta=arhan (1, 3), ariho=arhan (I, 6843 ), kiriya=kriya (I, 21; II, 24), chadumattha=cladmastha (III, 56), daviya=dravya (II, 62), pariyamta=paryanta (II, 40 ), rayana=ratna (1, 30) another reading is radana : Bhasa has both these forms;' -viriya=virya (I, 2), suluma=suksma (II, 75; III, 17*2, 24*12; once sulama III, 24*11). DECLENSION.-To have some idea of the morphological scheme of the ravacanasard, some typical forms are noted here; Masculine nouns. Singular: Nom, dhammo (1, 7); Acc. uvadesam (1,88 ); Inst. Icalena (III, 75), guruna (III, 7); Dat. niggamatthae (?) (III, 17*I ); Abl. carittado (I, 6, see II, 37 for similar forms ); Gen. bhavassa, (II, 92); Loc. loge (I, 68 ); danammi (1, 69), cariyamhi (1, 79). In Pali we have dhanume, dhammassin and dhammamhi, and the Girnar edict of As'oka has Loc. sg. in -amhi. Plural: Nom. samana (III, 10 ), isino (I, 33 ); Acc. titthayare (I, 2), mohadi (I/1.. Inst.-vihavehim (I, 6), sggahadihim (I, 59 ), and sometimes without anume Gen. suranam (1,71 ), sahunam (I, 4); Loc. suhesus (I, 62). Neute be Singular : davvam (1,8); Acc. jagam (I, 29); Loc. jagadi (I, 26 44- $ 1 Geiger: Pali L. Spr., p. 67. 2 Printz: B. P., p. 12. 3 Ibidem p. 12. 4 Luders: Bruchstricke 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. .

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INTRODUCTION. OXVII ruvani (1, 28), limgani (1, 85). Some typical forms of feminine nouns may be noted: Nom. sg. devada (1, 68), sampatti (1, 5); Acc. sg. tanham (I, 74 ); Inst. anukampaya (III, 51 ), chudhae (III, 52), niyadina (I, 43 ), bhasac (1, 30), sannaya (1, 87); Inst. pl. tanhahim (1, 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 (I, 32); Acc. sg. appanam (I, 33), kevalim (I, 33), adam (I, 90 ); jammana (III, 24*7);. Gen. sg., appano (I, 81), dehissa (I, 66). Of the pronominal forms a few typical ones may be noted: Nom. sg. esa (I, 1), jo (I, 7), so (I, 7); Acc. pl. ede (I, 91), te, savve (I, 3); Abl. sg. jamha (I, 20); tamha (I, 84), jatto (1, 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) vandami (1, 3), manne (II, 100); 3rd p. sg. havadi (1, 65), hodi (I, 18), pajahadi (II, 20), passadi (I, 29), pecchadi (I, 32 ), pavadi (I, 88), pappodi (III, 75): the forms pappoti occurs in AMg. as well, see Uttaradhyayana 14, 14 (with a v. l. pappotti 3rd p. sg. of the present). cp. Pali papunati; jayadi (II, 27 ), genhadi (I, 32), atthi (I, 53); karedi (I, 52*2), kiradi (II, 91 ), kunadi (I, 89; II, 57; III, 50 ); dharedi (II, 58), bibhedi ( III, 20*5 ); jade (1, 15 ), jhadi ( II, 59 ), nadi (I, 25 ); 3rd p. pl. khiyamti ( I, 19* 1 ), paruvemti (1, 39), vattamti (III, 67), vattamte (I, 37), homti (I, 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 ? 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,), janiki ( 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 siya, but a prototype of se can be suspected in forms like hane etc. in Acaranga of the S'vetambara canon; cp. Pali lable for ive 3rd p. sg. VERBAL DERIVATIVES.-Some typical present participles are: ahojjathavan (II, 21) uvadisada=upadis'ata (II, 5), parinamado=parina ya (I, 21), parinamamana=parinamamana (II, 26) bhavam-bhavan 14,20), vattamte=vartamanan (1, 3), hojjam bhavan (II, 103). Generay, the past passive participle forms are the corruptions of the Sk. forms; the ncertainty about the retention or otherwise of intervocalic d upsets these orms to a great extent; some typical forms are noted here: apariccatta=apari tyakta (II, 3), udinna=udirna (I, 75), gada and gaya-gata (I, 50, 31 )jutta= yukta (1,70), nivvada nirvrta (1, 82), dhoda dhauta (1, 1), bhanida and 1 Schubring: Acaranga-sutra p. 12 etc. 2 Geiger: Pal L. Spr., p. 110.

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CXVIII PRAVAGANASARA, bhaniya (-II, 32; 1, 34), samaraddha=samarabdha (II, 32), samchanna= samihanna (I, 77 ), silittha=s'lista (II, 96). Some of the typical gerund forms are: Icicca=lrtva ( I, 4,82 ), paducca=pratitya (I, 50 ); Ichitta=koiptva (III, 20*5 ), catta=tyalctva (I, 79; II, 98 ), datta=datva (III, 29*20 ), dittha= drstva (III, 52, 61; 1, 92*8) compare putthal in A.caranga for prstva; apiccha= aprcchya (III, 2), asej ja=asadya (I, 5; II, 91, also read asijja III, 2); abhibhuya (I, 30; II, 25), uvalabbha=upalabhya (I, 88), panamiya=pranamy, (III, 2), papparprapya (I, 65 etc. II, 77-8), the form pappa is used by Haribhadra in his Vins'atilca, 16, 16: and it is used in the AMg. canon also, see Uttara., 36, 9; Janitta=jnatva (II, 102), namamsitta=namaslcrtya (III, 7), nirumbhitta (possibly a confusion between rumdha and rubbhaa)=nirudhya (II, 104); suniduna=srutva (I, 62 ), bhaviya=bhutva (I, 12; II, 20 ), Ichavaya =lcsapayitva (II, 103 ). Some typical forms of the Infinitive of purpose are : dedun=datum (II, 48), nadum=jnatum (I, 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 ), Icammamevutta=karmai. voktavantah (I, 42), samaklchada=samalchyatavantah (II, 6.). The typical forms of the potential passive participle or necessitative are: abbhuttheya= abhyuttheya (III, 63 ), kayavva=Tartavya (I, 67; III, 12 ), neya=jneya ( 1, 20 ) panivadaniya=pranipataniya (III, 63 ), munedavvo=jnatavyah (I, 8; II, 2,39), samadhidavva=samadhyetavya (I, 86), sanIchavardavva=samksapayitavya (I, 84 ). PARTICLES ETC.--Particles: a (1,85), ya (1, 3); jala (I, 30 ) jadha (II, 82; III, 30 ); jadha (II, 45 ); taha (1, 4), taha (I, 53 ); tadha (II, 6; III,21)s puna (1, 2), puno (I, 17); khalu (I, 7), Ichu( II, 10 ); iti (II, 5, 6), idi (II, 99; III, 4), ti (after ani anusvara) (I, 36 ), tti (I, 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 (1,8), parokkha tti (I, 58 ), davva tti YI, 87), samga tti (III, 24); dri (; 18; II, 30 ), vi (I, 22); pi (after an anusvara) (III, 3'); hi (II, 24); va (I, 27), va (I, 20 ); kaham (I, 25 ); "Tadham (I, 57; II, 27; III, 21 ), Iciha ( II, 59; III, 58 ), kidha-(Is 49; "III, 21); va (III, 18), vva. (I; 44 ), -tavadi (1, 70 ), coiya (III, 74); jadi (III, 68); Toila (III, 29*19 v. 1, Icira). - NUMERALS AND TYPICAL WORDS.-Some of the numerals are (I, 48 ), crka (II, 10, 49 ); duga (II, 49 ); cadu (II, 55 ); pamca (fies, A few typical words, which have not been illustrated heretofore, caift here: janana=jnaptih (I, 34), jidimdo=jitendriyah (III, 4), jugavam=yvitel * I; 47), jonkan=jainam (I, 51, 88; III, 6, once the reading. is jenhamy dugumcha=jugupsa (III, 24*9 ) cp. Pali. jiguccha. . M. 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 1 Actranga-sutra, ed. Schubring, p. 34. 2 See Hema. Prakrit.Grammar, iv, 218, 245.

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INTRODUCTION. cxix many features common to Prakrits, as a whole, such as the loss of vowels ? and lr 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, vihunci, uuddha etc. may be found in almost all dialects. With respect to vowel changes and the consequent forms of words like idahi, isi, oralija, ohi, dosa, niseg ja, pagada, vasako (bho - in Ardha-Magadhi), vouuvio, samvudo etc., they are a common property with AMg, of the S'vetambara canon; some of them are found in Jaina Maharastri of the S'vetambara post-canonical literature, only because JM, inherits many features of AMg. Forms like pagada, pudhatta etc. smack of S'auraseni. * The treatment accorded to intervocalic' consonants, especially stops, is of a very uncertain character; the general tendency is towards .softening of retention, a phenomenon quite usual in the early text of the AMg. canon and in. S'auraseni;. 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 S'vetambara canon has been, in later days, subjected to a strong Maharastri infuence, 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 ainega, udahi, logaloge, vibhaga etc. can be seen on any page of the canonical texts, and they indicate the basio non-Maharastri element of AMg. The softening of k to g is merely, an extension of the S'aurasens phenomenon, generalised by grammarians, of softening t and th to d and dls. The retention of g is quite normal in AMg. of the canon. The retention of c and j exhibit a strong contrast with normal Mabarastri. The softening of t, which is almost universally taken recourse to in Pravacanasara 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 pasal in Pravacanasara is worthy of note: it is universally, cerebralised whether, initial, medial or conjunct; and this is in agreement with $ seni. Turning to Prakrit grammarians on this point, Vararuci, wants bational cerebralisation, while Hemacandra says that dental may be i f initial. Coming to the practice in AMg., the MSS. are never in na k ; but critical scholars, from Weber to Vaidya,have created a is ismlantial convention of retaining a dental at the beginning of a word and of Shanging it to cerebral elsewhere. Exception is, however, made in the case of ham. With regard to conjunct an or nn, Dr. Jacobi's rule is that nn should be f there is n in the Sk. original, otherwise nn; but one must say that 1. Weber. Uber ein Fragment der Bhagavati, Berlin, 1866-7; Dr. Vaidya: his editions of Nirayavaliyao, Antagadadasao etc., Vivagasuya and Paesihahanaya eto. Poona, 2 Leumann retains forms like ninam, no etc., see his Das Aupapasha-sutra, sections 138-3, * 137; Dr. Vaidya: A Manual of Ang. Grammar, pp. 21-2. 3 Dr. Jacobi: Ayoranga stolta, PTS. London 1882, p.ay.

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OXX PRAVACANASARA. Dr. Jacobi has over-extended his convention, when he prints savvannu, which, as a matter of phonetic necessity, should be savvannu. 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 lat times agrees with AMg. and at times with Sauraseni. The phenomenon of ya-s'ruti 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 go is changed to l; but in our text the tendency is towards retaining 1, though we have a few cases of changing to l; this is more in agreement with S'auraseni. Coming to the treatment of conjunct consonants, typical words like ada (aja in AMg. :), gilana, riddho, thavard, suhuma, etc., are quite usual in AMg. canon. In Pravacanasara we get puvva, which, according to Hemacandra, is optionally purava in Sauraseni. In morphology the Nom. sg. termination of a-stems is-o, which agrees 'with Saurasens and partially with AMg. The Loc. sg. has e, -ammi or -animi and -amhi or -anlio e and -commi are normal in AMg. It is a point sub judico, whether -ammi is possible in S'auraseni; it is not forbidden by Hemacandra; it is only later grammarians like Markandeya that have not allowed it in S'auraseni. 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 Rajas'ekhara, 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 S'auraseni. Our text has amhi in addition, it is also spelt as -amhi: it is found in the Girnar edict of As'oka 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 normal, but at times the Sk. form is retained as in anukanpaya. The Loc. sg. forms are worthy of note, as some fem. nouns with a stems are treated as masculine nouris in a-stems: Viladhammi from vikatla, 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 Atelindo, which is S'auraseni with vengeance. The present 3rd p. sg. termination is decidedly. S'auraseni. The zrd p. sg. form bhavissadi is not Sauraseni according to Hemacandra's frien Ihe forms of the gerund and infinitive of purpose agree either wit h S'auraseni; if not, they are the corruptions of Sk. forms, directly or thicco false analogy, according to recognised rules of phonetic corruption. " Besides this vacillation between AMg. and S'auraseni, there is anoth strong influence working on the Pk. dialect of Pravacanasara: and that is of K'Sanskrit. We come across forms like janannavi, tanna, tavvivarido etc., which Sindicate 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 I Hema. Grammar, VIII, i, 56, ii, 83...

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INTRODUCTION. 0XXI janayamti, p phrases like ghoramaparan. Even the ready-made Sk. forms are subjected to phonetic corruption and imported, for instance jagadi, diva (dija, in AMg.), rada (1, 42 ), sannaya, which are very scarce elsewhere. The past p. participles and the gerund forms show that they are corrupted from Sk. Some roots necessarily retain their Atmanepada colour. The verbal forms like Panayamti, pappodi and bibhedi substantiate the same conclusion. Thus this dialect of Pravacanasara, in short, inherits many features of AMg, dialect of the S'vetambara canon; it is nourished in the back-ground of ? S'auraseni; and thereon a strong influence of Sanskrit is working. VIEWS ON THE - NAME OF THIS DIALECT.-Then what significant name can be given to this dialect of Pravacanasara? Pischel, with the analysis of a few gathas from Pravacanasara and Kattigeydnuppekkha as quoted by Bhandarkar,came to 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 S'vetambaras, which represented an admixture of ArdhaMagadhi 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, 3 delivered at Delhi, in 1928, Dr. Walther Schubring passingly refers to the fact that the Digambara works like Mulacara etc. are interesting for the grammatical exposition as shown by one of his pupils, who was connected with an investigation in Mulacara and other important Digambara, treatises; and in conclusion he remarks: The future will teach us whether the signification Pischel proposed, viz., Jaina Sauraseni, will appear adequate.'. It appears that Dr. Schubring is sceptic on that point. Dr. Sc bring here resers, 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 volumet for Professor Jacobi. In his observations on the Digambara texts Dr. Denecke discusses various points about some Digambara Pk. works, such as Mulacara of Vattakera, Kattigeyanuppekkeha of Kumara, and Chappakuda, Samayasara and Pancastikaya Kundakunda; it is only on the language of these works that W. Denecke htrates his attention; and most of his illustrative forms have been drawn pahuda. On the whole, the dialectal facts arrived at by Denecke are ping the same as those noted by me above in connection with Pravaca., * nas vcept in one respect. He remarks that the language of these works influenced by Ardhamagadbi, 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 Apabhrams'a forms in-Chappahuca 1 Pigchel: Gr. Pr. Spr., p. 20. 2. Report on Search for Sanskrit MSS., 1883-84. 3 Published in Vira, a Hindi Monthly, vol. V, pp. 11-12. 4 7'estgabe Hermann Jacobi zum, 75, Bonn 1926. 22

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CXXII PRAVACANASARA. and Kattigcyanuppekicha; 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 l'available is that of Srutasagara, ,,who lived_about the beginning of the 16th century A. D.", 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 Apabhrams'a side by side with other languages, either traditionally inherited or adopted from different places, wherever they went.. 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 S'auraseni; that Pischel's treatment 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 ;3 but one must prove first that the name previously suggested is connotatively defective, and that the namie proposed is more significant. Astemarked above, Pischel's designation has been not without a precedent; the name, Jaina S'auraseni, 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 S'auraseni 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 "1.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, he very face of it, does not indicate a Pk. dialect; it ignores the deep i back-ground of the dialect, and it is misleading, in view of the fa rienne Digambara authors have adopted, at different periods as well as siauside, 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-S'auraseni, the dialect of the gathas of Pravacana: sara, has come, in later days, under the influence of Maharastri and Apabhramsa, but that is outside the scope of the present discussion. To conclude, 1 Annals of the B. O. R. I., XII, ii, p. 157. 3 His Intro, to Kalpasutra p. 15, Leipzig 1879.

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INTRODUCTION." CXXIII Pischel's designation viz., Jaina S'auraseni, is sufficiently significant; and it need not be changed, simply for the sake of changing it. HISTORICAL BACK-GROUND OF JAINA S'AURASENI.-Is it possible to outline the historical back-ground and the circumstances, that might have been responsible for the shaping of the Jaina S'auraseni 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; 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 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 S'vetambara and Digambara, as they came to be known later on. It was a practical step, on the part of the S'vetambaras, 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 Digambaias, 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 Digambaias, in the South, might have utilised, on such an occasion, the knowledge of what they had studied from the teachers; and, to satisfy the religious needs of the community in the they might have composed small treatises, not as the sacred canon, WTH they understood that term, was lost beyond recovery, but as mere mus otes 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 S'ivarya 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 S'vetambara canon, we have many common ideas, nay common verses; these common verses do not imply - 1 South Indian Jainism chap. II; Ardhamagadhi Reader xl etc. 2 The problem raised by the common verses between Mulacara and Avas'yaka-niryukli and between Prakirralas and Bhagavati Arathanu will be taken up in a separate paper.

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khdh CXXIV. mutual borrowing, but prove a common heritage of both. These things clearly explain the AMg. elements in Jaina S'auraseni. The strong S'auraseni colour must have been due to central Indian influence; 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 S'auraseni 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 S'auraseni grammar that helped them to transform Sk. words and then to import them into Kannada.2 Further, the Sk. influence on Jaina S'auraseni 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 S'auraseni under Sk. influence. The S'vetambaras in the North could not show much influence of Sk. on their Prakrit, because they constantly studied their canonical works and post-canonical ones like Nijjuttis and Curnis, all in Piakrit, which were sufficiently large in bulk; and moreover they took up Sk. rather late. Just as the Jaina S'auraseni 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 S'vetambara Sk. works. The conspicuous absence of Des'i words in Pravacanasara, possibly indicates that the Jaina S'auraseni 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 Des'i words etc. therein. I would call these early Jaina S'auraseni works as the Pro-canonical texts of the Jainas. PRAVACANASARA: JAINA S'AURASENI AND JACOBI'S PRE-CLASSICAL PRAKRIT.-Now remains one point as to the relation of Jaina S'auraseni with the pre-cla al Prakrit postulated by Dr. Jacobi. Maharastri, as its name possibly ind, had its cradle in Maharastra, though it is difficult to define its boue the beginning of the Christian era. It was from the region of its binat it must have spread into Northern India. It does not appear in the dramas of Bhasa, but, by the time of 'S'udraka 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 at 1 See Chatterjee: Origin and Development of Bengali Language, pp. 60-1. 2 The apabhrams'a-prakarana, chapter VIII, of the Kannada Grammar, S'abdamanidarpana of Kes'iraja, gives rules of corrupting Sk. words; these rules remind us of similar ones in Prakrit grammars, some of which are special to S'auraseni. 3 Dr. Jacobi: Bhavisatta Kaha von Dhanapala pp. 81*-89*.

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INTRODUCTION. CXXY 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 Natyas'astra 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 Natyas'astra. This postulation of pre-classical Prakrit is really ingenious and explains many otherwise conflicting facts; but the question Aremains whether Dr. Jacobi would have come to these very conclusions, if he had compared the so called Pali phonology with his postulated pre-classical 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 S'auraseni and Old Magadhi by Dr. Luders, 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, As'vaghosa. What then is the relation of this postulated pre-classical Prakrit with the Jaina S'aurareni? The so called specialities of this pre-classical Pk, are practically found in Jaina S'auraseni, as we have analysed it from the gathas of Pravacanasara. The postulate of Jacobi has one disadvantage that ". the dialectal facts from Natyas'astra will have to be accepted with caution; of this he himself is aware, and makes sufficient concession for Sanskritisms and scribal errors. The so called antiquity of the orthography, in rather than ni, might be merely the scribe's habit of writing Sk. Comparing the dialectal stage represented by Natyas'astra with that of Pravacanasia, one is struck with close similarities; if Sanskritisms like vis'uslci, Ukramaravali, 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 comparat less Sanskrit influence, might represent chronologically an earlier stage of Natyab'astra. And I think that the dialectal characteristics of this lassical Pk. will have to be decided by a comparison of common verses wetween the S'vetambara 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. 1 Dr Luders: Bruchstuche Buddhistischer Drancn pp. 33-34. % The Prakrit vorses bave been critically edited recently, goo Indian Historical Quarterly vol. VIII, iv,

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CXXVI RAVAOANASARA. The cumulative effect of the dialectal stage of Jaina S'aurasent on the probable period of Kundakunda, the author of Pravacanasara, is already touched upon above. TWE

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prakAzakakA nivedana .. 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 vizeSatAe~ haiM, aura ve bahuta hI mahattvapUrNa haiN| isakA sampAdana rAjArAma kaoNleja kolhApurake prAkRta yA ardhamAgadhIke prophesara paM0 AdinAtha neminAtha upAdhyAya, em. e., ne kiyA hai, jo atyanta adhyayanazIla tathA parizramI vidvAn haiN| unakI likhI huI 125 pRSThoMkI aMgrejI bhUmikA (Introduction ) unake asAdhAraNa pAMDitya aura dIrghakAlavyApI adhyayanakI 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 vizvavidyAlayameM 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 vidyArthiyoMko isase asAdhAraNa lAbha hogaa| amarAvatI kaoNlejake saMskRta prophesara bAbU hIrAlAlajI, jaina, em. e., ellUela. vI., ne granthake sampUrNa phArmoke prUpha dekhanekA aura paM0 khUbacandajI zAstrIne granthAraMbhake prUpha dekhanekI jo udAratA dikhalAI hai, isake lie hama ukta donoM vidvAnoMke hRdayase kRtajJa haiN| _ ailaka pannAlAla sarasvatI bhavanane granthakI hastalikhita pratiyA~ dekara saMzodhanakAryame ta sahAyatA pahu~cAI hai| isaliye bhavanake hama atyanta AbhArI haiN| ___ pa0 pra0 maMDalakI tarapha se kaI naye aura purAne mahattvapUrNa grantha susampAdita hokara jaldI chpeNge| jauharI bAjAra, bambaI. / __ zrAvaNa kR030 saM. 1991 / nivedakamaNIlAla jauharI

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om zrIsarvajJAya namaH arpnnptrikaa| / shriiraaycndrjainshaastrmaalaa| . . zrImatkundakundAcAryaviracitaH pravacanasAraH . A pavitra graMthanI hiMdI bhASATIkAnA kharca peTe ru. 501 - pAMcaso eka khargastha juThAbhAI ujamazInA smaraNArthe temanA || . . . . vaDIla baMdhu, jezIMgabhAI ujamazIe bheTa ApyA che. . te mUla sAthe zrIrAyacaMdrajainazAstramAlAne arpaNa karela.cha. .

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viSaya 54 / 41 pravacanasArakI viSayAnukramaNikA . - - . pR. gA. viSaya pR. gA. maMgalAcaraNapUrvaka graMthakartAkI pratijJA ... . 31 atIndriyajJAnameM hI savako jAnanekI ... 1. jJAnAdhikAraH / sAmathrya hai ... ... ... ... vItarAga sarAga cAritrake upAdeyaheyakA rAgadveSI pariNAmoMse hI karmoMkA baMdha ... 56 / 43 kathana ... ... ... ... 6 arahaMtoMke puNyakA udaya baMdhakA kAraNa cAritrakA svarUpa ... ... ... 817 nahIM hai, yaha kathana ... ... ... 58145 cAritra aura AtmAkI ekatAkA kathana... 98 artIndriya jJAnaM kSAyika hai ... ... 6047 AtmAke zubhAdi tIna bhAvoMkA kathana ... 109 sabako na jAnanese AtmAko nahIM jAnanA, zubhAdi bhAvoMkA phala ... ... ... 13 / 11 eka Atma-jJAnAbhAvase sabake jAnanekA zuddhopayogavAle jIvakA svarUpa ... ... 16114 abhAva ... ... ... ... 62148 zuddhIpayogake vAda hI zuddha AtmasvabhAvakI kramase pravRtta jJAnako sarvagatapanekA abhAva prApti hotI hai ... ... ... 1815 1815 tathA yugapat pravRttako sarvagatapanA ... 65 / 50 'zuddha svabhAvakA nitya tathA utpAdAdikharU | kriyAkA phala vaMdha nahIM hai ... .... 67152 pakA kathana ... ... ... ... 23 / 17 . jJAnase sukha abhinna hai... ... ... 69.53 zuddhAtmAke indriyoMke vinA jJAna-sukha ... atIndriya sukhakA kAraNa atIndriya jJAna ___ hotA hai ... ... ... ... 25 / 19 upAdeya hai yaha kathana ... ... 71 / 54 atIndriya jJAna honese sarva pratyakSapanA... 30121 indriya-sukhakA kAraNa indriya-jJAna ... 72 / 55 AtmA jJAnake-pramANa hai yaha kathana ... 32123 | indriya-jJAnakA heyapanA... ... ... 73 / 56 jJAnake pramANa AtmAko na mAnane meM dUSaNa 33 / 24 | parokSa pratyakSakA lakSaNa ... ... ... 75 / 58 jJAnakI taraha AtmAkA sarvagatatvapanA ... 35 / 26 pUrvokta pratyakSa vAstavameM sukha hai ... 7659 AtmA aura jJAnakI ekatA aura anya kevalIko jAnanese kheda nahIM hotA ... 78160 tAkA kathana... ... ... ... 36 / 27 | kevalajJAna sukharUpa hai ... ... ... 8061 jJAna-jJeyakI ApasameM gamanAbhAva zaktikI parokSajJAnIko yathArtha sukha nahIM hai ... 82 / 63 vicitratAkA kathana ... ... ... 3828 zarIra, sukhakA kAraNa nahIM hai ... ... 8465 jJAnakA arthoM meM aura padArthoM kA jJAna meM indriyoMke viSaya bhI sukhake kAraNa nahIM haiM 86 / 67 rahanA isakA dRSTAnta AtmAkA padArthoMse pRthakpanA ... ... 42 // 32 sukha AtmAkA svabhAva hai ... 87168 ... kevala jJAnI aura zrutakevalImeM avize zubhopayogakA kharUpa ... ... ... 9069 SatA kisI apekSAse hai zubhopayogase iMdriya-sukha-prApti... ... 9070 ... ... 43333 indriya-sukha yathArthameM duHkha hI hai ... jJAnakA zrutarUpa upAdhise rahitapanA ... 9171 45 / 34 Atma-jJAnameM kartA karaNa' bhedakA abhAva 46 // 35 zubha aura azubha donoM upayogoMmeM samAnajJAna aura jJeyakA svarUpa ... ... 47136 _panekA kathana ... 92172 ... asadbhUta paryAyoMko kisI prakAra sadbhUtapanA puNya duHkhakA kAraNa hai... ... ... 94/74 __ tathA jJAna meM pratyakSa honA ... ... 51138 | phira bhI puNyajanya indriya-sukhako duHkharUpa indriya-jJAnakA bhUtAdi paryAyoMke jAnane meM honekA kathana ... ... ... 96076 asamarthapanA ... ... ... ... 53 / 40 | puNya aura pApameM samAnatA ... ... 97177 4030

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130 - rAyacandrajainazAstramAlAviSaya pR. gA. viSaya pR. gA. ina donoM meM samAnatA jAnanese hI zuddhopa- | saba virodhoMko dUra karanevAlI saptabhaMgI yogakI prApti ... ... ... 98178] - nayakA kathana ... ... ... 161 / 23 mohAdike dUra karanese hI Atma-lAbha ... 9979 manuSyAdi paryAya kriyA-phala honese vastu-khamohakI senAke jItanekA upAya ... 101 / 80 __ bhAvase bhinnatA tathA kriyA-phalakA kathana 162 / 24 pramAdarUpa corake kAraNa sAvadhAna rahanA manuSyAdi paryAyoMse khabhAvakA tirobhAva 166 / 26 __ cAhie ... ... ... ... 102 / 81 jIvakA paryAyase anavasthitapanA ... 167 / 27 apane kharUpakA anubhava karanese hI mokSakI anavasthitapanemeM hetu ... ... ... 169 / 28 prApti hotI hai, aisA kathana... ... 103 / 82 AtmAkA pudgalake sAtha saMbaMdha honekA kathana 170 / 29 zuddhAtmAke lAbhakA zatru moha hai ... 105 / 83 / nizcayase AtmA dravyakarmakA akartA hai... 171 / 30 mohakA kSaya karanA kartavya hai ... ... 106184 AtmAkA pariNamana kharUpa ... ... 173 / 31 mohake tIna bhAva bhI kSaya karane cAhiye... 10785 jJAnAdi tIna tarahakI cetanAkA svarUpa... 17332 jainamatameM padArthoM kI vyavasthA ... ... 109487 dravyake sAmAnya kathanakA upasaMhAra ... 176 / 34 mohake nAzake upAyameM puruSArtha kAryakArI hai 111188 | dravyakA vizeSa kathana ... ... ... 178135 khaparabheda-vijJAnase mohakA kSaya ... 111189 | loka alokakA lakSaNa ... ... ... 18036 medavijJAna Agamase hotA hai ... ... 112 / 90 | | kauna dravya kriyAvAle haiM ? ... ... 181137 vItarAgakathita padArthoMke zraddhAna vinA dravyameM bheda, guNake medase hai ... ... 182 / 38 ___ Atma-dharmakA lAbha nahIM hotA ... 114 / 91 mUrta amUrta guNoMkA lakSaNa ... ... 183139 AcAryakI dharmameM sthita honekI pratijJA... 115 / 92 pudgala dravyake guNa ... ... ... 184140 amUrta dravyoMke guNa ... ... ... 18841 2. jJeyatattvAdhikAraH dravyoMke pradezI apradezI bheda ... .... 190 / 43 - padArthoMko dravya guNa paryAya svarUpa honA 119 / 1 dravyoMke rahanekA sthAna ... ... ... 191144 khasamaya parasamayakA kathana ... ... 122 / 2 kAlANukA apradezIpanA ... ... 194 / 46 dravyakA lakSaNa ... ... ... ... 1233 | kAlapadArthake paryAya ... ... ... 195 / 47 astitvake bhedoMkA kharUpa ... ... 126 / 4 | pradezakA lakSaNa ... ... ... ... 198148 dravyase anya dravyakI utpattikA abhAva tathA kAlapadArthakA pradeza-mAtra honA ... 20452 ___ dravyase sattAke judepanekA abhAva .... 132 / 6 | vyavahAra jIvapanekA kAraNa ... ... 20653 dravyake satpanekA kathana ... ... ... 13417 | prANoMkI saMkhyA... ... ... ... 208154 utpAdAdikA ApasameM avinAbhAva sambaMdha 13618 prANoMke pudgalIkapanekI siddhi ... ... 209 / 56 | navIna karmake kAraNa prANa haiM ... ... 21057 utpAdAdikoMkA dravyase abheda ... ... 1389 prANoMkI utpattikA aMtaraMga kAraNa ... 211158 aneka dravyoMke tathA eka dravyake paryAyoMdvArA prANoMkI saMtAnakA nAzaka aMtaraMga kAraNa 212159 . utpAdAdikA kathana ... ... ... 142 / 11 jIvake vyavahAra paryAyakA kharUpa va bhedakA sattA aura dravyake ekatvameM yukti ... 144 / 13 __ kathana ... ... ... ... 213160 bhedoMke bhedoMkA lakSaNa ... ... ... 146 / 14 AtmAke svabhAvakA kathana ... ... 215 / 62 . . . sattA aura dravyakA paraspara guNaguNIpanA... 152 / 17 | paradravyake saMyogakA kAraNa ... ... 216 / 63 guNa-guNImeM ekatA ... ... ... 153 / 18 zubhopayogakA kharUpa ... ... ... 218165 do taraha ke utpAdoMmeM avirodha... ... 154 / 19 azubhopayogakA svarUpa... ... ... 219166 sadutpAdakA paryAyase abheda ... ... 157 / 20 parasaMyogake kAraNakA vinAza ... ... 22067 asadutpAdakA paryAyase bheda ... .... 158 / 21 zarIrAdi parameM mAdhyastha bhAva ... ... 221 / 68

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viSaya ... zarIrAdiko paradravyatvasiddhi paramANuko piMDarUpa honekA kAraNa AtmA pudgala piMDakA kartA nahIM hai karmarUpa pudgaloMkA bhI akartA hai zarIra bhI jIvakA kharUpa nahIM hai jIvakA svarUpa kathana ..... AtmA baMdhA hetu bhAvabaMdha dravyabaMdhakA' kharUpa vaMdhakA svarUpa ...' dravyabaMdhakA kAraNa rAga pariNAma jIvakA anya dravyoMse bheda medavijJAna honekA kAraNa AtmAkA kArya * pudgalakarmo ke vicitrapanekA hetu... abhedadharUpa AtmA hai - nizcaya vyavahArakA avirodha ... azuddhAtmAke lAbhakA hetu zuddhAtmAke lAbhakA hetu.. zuddhAtmA upAdeya hai| AtmAse anya heya haiM zuddhAtmAkI prApti se lAbha moha-graMthike khulane se lAbha ... ... ... ... dhyAtAkA svarUpa sarvajJAnIke dhyAnakA viSaya zuddhAtmAkI prApti mokSamArga hai. graMthakartAkI zuddhAtmapravRtti ... ... .... ... 980 ' ... pU. gA. 'viSaya pR. gA. 22269 | munipadakI pUrNatAkA kAraNa AtmAmeM lInapanA 287 / 14 224 / 71 | sUkSma paradravyameM bhI rAgakA niSedha 288/15 290 / 16 da .... 291 / 17 ... 228 / 75 | saMyamake chedakA svarUpa. 231 / 77 | cheda 232179 | aMtaraMga chedakA sarvathA niSedha 233 / 80 parigrahakA niSedha 292 // 18 294/19 236 / 81 | aMtaraMga chedakA niSedha hI parigrahakA niSedha hai, yaha kathana 22383 240 / 85 ... ... 24388 245/90 246 / 91 ... 247 / 92 250/95 251 / 96 252/97 254 / 98 255/99 ... ... ... 3. cAritrAdhikAraH maMgalAcaraNapUrvaka kartavyakI preraNA munidIkSAke pUrva kartavya ... zramaNakA lakSaNa ... ... ... ... ... ... ... ... zarIramAtra parigrahake pAlanakI vidhi yogya AhAra anAhAra tulya hai| yogya AhArAdikA svarUpa utsarga aura apavAdamArga meM maitrIbhAva ho - se munipadakI sthiratA 256 / 100 ina donoMmeM virodha honese munipadakI 258 / 101 ... asthiratA 259 / 102 | mokSamArgakA mUlasAdhana Agama ... 260 / 103 | AgamahInake karmakSayakA niSedha 261 / 104 | mokSamArgI jIvoMko Agama hI netra hai, yaha 263 / 105 265 / 107 | Agama-cakSuse hI sarvakA dIkhanA 267|108 | | AgamajJAnAdi tInoMse mokSamArga kathana ... pravacanasAraH ... ... - ... 270 / 1 272/2 275/3 278/5 aMtaraMgasaMyamake ghAtakA hetu parigraha parigrahameM apavAdamArga . jisa parigrahakA niSedha nahIM hai, usakA svarUpa ... 300 / 23 utsargamArga hI vastukA dharma hai, anya nahIM hai 301 / 24 | apavAdamArga bheda 302/25 ... ... ... ... ... ... ... ... ... svarUpa 332/40 335/42 28017 dravya-bhAvaliMgakA lakSaNa Adi se aMtataka munikI kriyAoMke karaAtmajJAna aura AgamajJAnAdikI ekatA hI mokSamArga hai.... nese munipadakI siddhi ekatAke na honese mokSamArga bhI nahIM hai 336/43 muni kisI samaya meM chedopasthApaka hai| 2818 |AgamajJAnAdikI ekatA hI mokSamArga hai dIkSA denevAlekI taraha chedopasthApaka dUsare aise sArAMzakA kathana AcArya bhI hote hai .... 283 / 10 zubhopayogIko munipadase jaghanyapanA saMyama bhaMga honepara usake jor3anekA vidhAna 284|11 zubhopayogI munikA lakSaNa bhaMgakA kAraNa parasaMbaMdhakA niSedha ... 286 / 13 | zubhopayogIkI pravRtti ... 323 / 34 324 / 35 325/36 Atma-jJAnakA mokSamArgameM mukhya hetupanA 329|38 AtmajJAnase rahita puruSake AgamajJAnAdi niSphala haiM AtmajJAna aura AgamajJAnAdivAle puruSakA ... 330/39 ... ... 131 ... 295/20 297121 29822 ... ... 306/26 308 / 27 309 / 28 313 / 30 316 / 31 31832 321 / 33 337144 338/45 340/46 341147

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132 -rAyacandrajainazAstramAlA -: . viSaya , pR. gA. viSaya 'zubhopayogIke hI pUrvokta pravRttiyA~ ... 342149 jo muni adhika guNavAlese vinaya cAhatA / saMyama-virodhI pravRttikA niSedha... ... 343 / 50 hai, vaha anaMtasaMsArI hai ... ... 357166 : | apanese guNahInakI vinaya sevA karanese bhI paropakAra pravRttike pAtra... ... ... 344151 cAritrakA nAza hotA hai ... ... 358167, . pravRttike kAlakA niyama... ... ... 345 / 52 kusaMgatikA niSedha vaiyAvRttyake kAraNa ajJAnI logoMse bhI vo .... ... ... 359 / 68 laukikajanakA lakSaNa ... ... ... 360 / 69 lanA par3atA hai ... ... ... 346 / 53 . | satsaMgati karane yogya hai ... ... 361170 zubhopayogake gauNa aura mukhya bheda ... 347 / 54 saMsAratattvakA kathana ... ... ... 362 / 71 - zubhopayogake kAraNa viparIta honese phalameM mokSatattvakA kathana . ... ... ... 363 / 72 viparItapanA.... ... ... ... 348155 | mokSatattvake sAdhanatattvakA kathana ... 36473 uttama phalakA . kAraNa uttama pAtra hai, yaha mokSatattvakA sAdhanatattva saba manorathoMkA * kathana ... ... ... ... 351159 | sthAna hai ... ... ... ... 365/74 uttama pAtroMkI sevA sAmAnya vizeSapanese | ziSyajanoMko zAstrakA phala dikhalAkara __ do tarahakI hai ... ... ... 353 / 61 zAstrakI samApti ... ... ... 36675.. zramaNAbhAsoMkI sevAkA niSedha ... ... 354 / 63 | AtmAkI pahacAnake liye 47 nayoMkA zramaNAbhAsakA lakSaNa ... ... ... 355 / 64 kathana ..... ... ... ... 3680 jo dUsare muniko dekhakara dveSa karatA hai, | TIkAoMkI samApti * .... ... ... 374 / 0 usake cAritrakA nAza ho jAtA hai ...356 / 65 | prazastiyA~ ..... ..... - iti viSayAnukramaNikA reserceragenergreence

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- zrIrAyacandrajainazAstramAlA - - zrIvItarAgAya namaH - zrImatkundakundAcAryaviracitaH prvcnsaarH| . ( TIkAtrayopetaH) shriimdmRtcndrsuurikRttttvprdiipikaavRttiH| maGgalAcaraNam sarvavyApyekacidrUpasvarUpAya parAtmane / khopalabdhiprasiddhAya jJAnAnandAtmane namaH // 1 // zrIjayasenAcAryakRtatAtparyavRttiH / namaH paramacaitanyakhAtmotthasukhasaMpade / ... paramAgamasArAya siddhAya parameSThine // 1 // atha. kazcidAsannabhavyaH zivakumAranAmA khasaMvittisamutpannaparamAnandaikalakSaNasukhAmRtaviparItacaturgatisaMsAraduHkhabhayabhItaH, samutpannaparamabhedavijJAnaprakAzAtizayaH, samastadurnayaikAntanirAzrIpAMDe hemarAjajIkRta bAlAvabodhabhASATIkA / mNglaacrnn| chappayachaMda-svayaMsiddha karatAra, karai nijakarama saramanidhi / Apa hi karaNasarUpa, hoi sAdhanasAdhai vidhi / saMpradAnatA dharai, ApakauM Apa samappai / apAdAna" Apa, ApakauM kari thira thappai / /

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__-rAyacandrajainazAstramAlA -'. [a0 1, gA0 1helolluptaM mahAmohatamastomaM jayatyadaH / prakAzayajagattattvamanekAntamayaM mahaH // 2 // paramAnandasudhArasapipAsitAnAM hitAya bhavyAnAm / ... kriyate prakaTitatattvA pravacanasArasya vRttiriyam // 3 // atha khalu kazcidAsannasaMsArapArAvAraH samunmIlitasAtizayavivekajyotirastamitasamastaikAntavAdavidyAbhinivezaH pAramezvarImanekAntavidyAmupagamya muktasamastapakSaparigrahatayAtyantamadhyastho bhUtvA sakalapuruSArthasAratayA nitAntamAtmano hitatamAM bhagavatpaJcaparameSThiprasAdopajanyAM paramArthasatyAM mokSalakSmImakSayAmupAdeyatvena nizcinvan pravartamAnatIrthanAyakapuraHsarAn bhagavataH paJcaparameSThinaH praNamanavandanopajanitanamaskaraNena saMbhAvya sArambheNa mokSamArga saMpratipadyamAnaH pratijAnIte- . kRtadurAgrahaH, parityaktasamastazatrumitrAdipakSapAtenAtyantamadhyastho bhUtvA dharmArthakAmebhyaH sArabhUtAmatyantAtmahitAmavinazvarAM paJcaparameSThiprasAdotpannAM muktizriyamupAdeyatvena khIkurvANaH, zrIvardhamAnakhA- - . mitIrthakaraparamadevapramukhAn bhagavataH paJcaparameSThino dravyabhAvanamaskArAbhyAM praNamya paramacAritramAzrayAmIti pratijJAM karoti adhikarana hoi AdhAra nija, varatai pUrana brahmapara / SaTravidhi kArakamaya rahita, vividhi ekavidhi aja amara // 1 // dohA---mahAtattva mahanIya maha, mahAdhAma guNadhAma / cidAnaMda paramAtamA, vaMdauM ramatArAma // 2 // kunaya-damani suvacana-avani, ramani syAtapadaM suddha / jinavAnI mAnI munipa, ghaTameM karahu subuddhi // 3 // caupAI-paMca iSTapadake pada vaMdauM / satyarUpa guru guNa abhineMdauM / .. pravacanasAragraMthakI TIkA / bAlabodha bhASAmaya nIkA // 4 // racauM Apa parakauM hitakArI / bhavyajIva-AnaMda vithaarii|| pravacana-jaladhi aratha-jala laihaiM / matibhAjana samAna jana paihai / dohA-amRtacaMdrakRta saMsakRta, TIkA agama apAra / tisa anusAra kahauM kachU, sugama alapa vistAra // 6 // zrIkuMdakuMdAcArya prathama hI granthake AraMbhameM maMgalAcaraNake liye namaskAra karate haiM

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4] - pravacanasAraH esa surAsuramaNusiMdabaMdidaM dhodaghAikammamalaM / paNamAmi vamANaM titthaM dhammassa kattAraM // 1 // sese puNa titthare sasavasiddhe visuddhasanbhAve / samaNe ya NANadaMsaNacarittatavavIriyAyAre // 2 // te te sadhe samagaM samagaM pattegameva pattegaM / dAmi ya va arahaMte mANuse khette // 3 // kiccA arahaMtANaM siddhANaM taha Namo gaNaharANaM / ajjhAvayavaggANaM sAhUNaM ceva sabesiM // 4 // tesiM visuddhadaMsaNaNANapahANAsamaM samAsejja / uvasaMpayAmi sammaM jatto NivANasaMpattI // 5 // [ paNagaM ] eSa surAsuramanuSyendravanditaM dhautaghAtikarmamalam / praNamAmi vardhamAnaM tIrthaM dharmasya kartAram // 1 // zeSAn punastIrthakarAn sasarvasiddhAn vizuddhasadbhAvAn / zramaNAMzca jJAnadarzanacAritratapovIryAcArAn // 2 // 3 paNa mAmItyAdipadakhaNDanarUpeNa vyAkhyAnaM kriyate -- paNamAmi praNamAmi / sa kaH / kartA esa eSo'haM granthakaraNodyatamanAH svasaMvedanapratyakSaH / kaM vaDamANaM avasamantAdRddhaM vRddhaM mAnaM pramANaM jJAnaM yasya sa bhavati vardhamAnaH 'avApyoralopaH' iti lakSaNena bhavasyakAralopo'vazabdasyAtra, taM ratnatrayAtmakapravartamAnadharmatattvopadezakaM zrIvardhamAnatIrthakaraparamadevam / kaM praNamAmi / prathamata eva / kiM viziSTaM surAsuramaNusiMdavaMdidaM tribhuvanArAdhyAnantajJAnAdiguNAdhArapadAghiSThitatvAttatpadAbhilASibhistribhuvanAdhIzaiH samyagArAdhyapAdAravindatvAcca surAsuramanuSyendravanditam / punarapi kiM viziSTaM dhodaghAikammamalaM paramasamAdhisamutpannarAgAdimalarahitapAramArthikasukhAmRtarUpa nirmalanIra prakSAlitadhAtikarmamalatvAdanyeSAM pApamalaprakSAlanahetutvAcca dhautaghAtikarmamalam / punazca kiM lakSaNaM, titthaM dRSTazrutAnubhUtaviSayasukhAbhilASarUpanIraprave / haiM, [gI haM vardhamAnaM praNamAmi ] yaha jo maiM " apane anubhava ke gocara jJAnadarzajogAcArya hU~, so vardhamAna jo devAdhideva paramezvara paramapUjya aMtimatIrthanakAra prakAra karatA hU~ / kaise haiM ? zrIvardhamAnatIrthakara [ surAsuramanuSyendrayadi mAnavAsI devoMke, pAtAlameM rahanevAle devoMke aura manuSyoMke svAmikara namaskAra kiye gaye haiM, isa kAraNa tIna lokakara pUjya haiM / phira kaise haiM ? dhautaghAtikarmamalaM ] dhoye haiM cAra ghAtiyAkarmarUpa maila jinhoMne isaliye anaM

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" - rAyacandrajainazAstramAlA - . [a0 1, gA0 1tAMstAn sarvAn samakaM samakaM pratyekameva pratyekam / vande ca vartamAnAnahato mAnuSe kSetre // 3 // kRtvAhadbhayaH siddhebhyastathA namo gaNadharebhyaH / adhyApakavargebhyaH sAdhubhyazceti sarvebhyaH // 4 // teSAM vizuddhadarzanajJAnapradhAnAzramaM samAsAdya / upasaMpadye sAmyaM yato nirvANasaMprAptiH // 5 // [paJcakam ] eSa . svasaMvedanapratyakSo darzanajJAnasAmAnyAtmAhaM surAsuramanuSyendravanditatvAtriloka- . guruM, dhautaghAtikarmamalatvAjagadanugrahasamarthAnantazaktipAramaizvaryaM, yoginAM tIrthatvAttAraNasamartha, dharmakartRtvAdbuddhasvarUpavRttividhAtAraM, pravartamAnatIrthanAyakatvena prathamata eva paramabhaTTArakamahAdevAdhidevaparamezvarapUjyasugRhItanAmazrIvardhamAnadevaM praNamAmi // 1 // tadanu vizuddhasadbhAvatvAdupAttapAkottIrNajAtyakArtasvarasthAnIyazuddhadarzanajJAnasvabhAvAn zeSAnatItatIrthanAyakAn , sarvAn siddhAMzca, jJAnadarzanacAritratapovIryAcArayuktatvAtsaMbhAvitaparamazuddhopazarahitena paramasamAdhipotenottIrNasaMsArasamudratvAt , anyeSAM taraNopAyabhUtatvAcca tIrtham / punazca kiMrUpam / dhammassa kattAraM niruparAgAtmatattvapariNatirUpanizcayadharmasyopAdAnakAraNatvAt anyeSAmuttamakSamAdibahuvidhadharmopadezakatvAca dharmasya kartAram / iti kriyAkArakasambandhaH / evamantimatIrthakaranamaskAramukhyatvena gAthA gatA // 1 // tadanantaraM praNamAmi / kAn sese puNa titthayare sasabasiddha zeSatIrthakarAn', punaH sasarvasiddhAn vRSabhAdipArzvaparyantAn zuddhAtmopalabdhilakSaNasarvasiddhasahitAnetAn sarvAnapi / kathaMbhUtAn / visuddhasabbhAve nirmalAtmopalabdhibalena vizleSitAkhilAvaraNatvAtkevalajJAnadarzanasvabhAvatvAcca vizuddhasadbhAvAn / samaNe ya zramaNazabdavAcyAnAcAryopAdhyAyasAdhUMzca / kiMlakSaNAn NANadaMsaNacarittatavavI tacatuSTaya [anaMtajJAna 1, anaMtadarzana 2, anaMtavIrya 3, anaMtasukha 4 ] sahita haiM / phira kaise haiM ? [tIrtha ] tAranemeM samartha haiM, arthAt bhavyajIvoMko saMsAra-samudrase pAra karanevAle haiM / phira kaise haiM ? [dharmasya kartAraM ] zuddha AtmIka jo dharma ( katA. . arthAt upadeza denevAle haiM // 1 // [punaH ahaM] phira maiM kuMdakuMdAcA".".". . . . tIrthakarAn sasarvasiddhAn praNamAmi ] zeSa jo bace, teIsa tIrtha takAlake siddhoM sahita haiM, unako namaskAra karatA huuN| kaise haiM ? tI [vizuddhasadbhAvAn ] nirmala haiM, jJAnadarzanarUpa svabhAva jinake / jaise kara tapAyA huA sonA atyanta zuddha hojAtA hai, usI taraha nirmala svabhAva sahina / [ca zramaNAn ] phira AcArya, upAdhyAya aura sAdhuoMko namaskAra karatA

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5]. --pravacanasAraH-. yogabhUmikAnAcAryopAdhyAyasAdhutvaviziSTAn zramaNAMzca praNamAmi // 2 // tadanvetAneva - paJcaparameSThinastattadvayaktivyApinaH sarvAneva sAMpratametatkSetrasaMbhavatIrthakarAsaMbhavAnmahAvidehabhUmisaMbhavatve sati manuSyakSetrapravartibhistIrthanAyakaiH saha vartamAnakAlaM gocarIkRtya yugapadhugapatpratyekaM pratyekaM ca mokSalakSmIsvayaMvarAyamANaparamanairgranthyadIkSAkSaNocitamaGgalAcArabhUtakRtikarmazAstropadiSTavandanAbhidhAnena saMbhAvayAmi // 3 // athaivamarhatsiddhAcAryopAdhyAyasarvariyAyAre sarvavizuddhadravyaguNaparyAyAtmake cidvastuni yAsau rAgAdivikalparahitanizcalacittavRttistadantarbhUtena vyavahArapaJcAcArasahakArikAraNotpannena nizcayapaJcAcAreNa pariNatatvAt samyagjJAnadarzanacAritratapovIryAcAropetAniti / evaM zeSatrayoviMzatitIrthakaranamaskAramukhyatvena gAthA gatA // 2 // atha te te sabe tAMstAnpUrvoktAneva paJcaparameSThinaH sarvAn vaMdAmi ya vande, ahaM kartA / kathaM samagaM samagaM samudAyavandanApekSayA yugapadyugapat / punarapi kathaM pattegameva pattegaM pratyekavandanApekSayA pratyekaM pratyekam / na kevalametAn vande arahate arhataH / kiMviziSTAn vadRte mANuse khette vartamAnAn / ka, mAnuSe kSetre / tathAhi--sAmpratamatra bharatakSetre tIrthakarAbhAvAt paJcamahAvidehasthitazrImandarakhAmitIrthakaraparamadevaprabhRtitIrthakaraiH saha tAneva. paJcaparameSThino namaskaromi / kayA / karaNabhUtayA mokSalakSmIsvayaMvaramaNDapabhUte jinadIkSAkSaNe maGgalAcArabhUtayA anantajJAnAdisiddhaguNabhAvanArUpayA siddhabhattayA, tathaiva nirmalasamAdhipariNataparamayogiguNabhAvanAlakSaNayA yogibhaktyA ceti / evaM pUrva videhatIrthakaranamaskAramukhyatvena gAthA 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 sarvAnahataH] una una sava arahaMtoMko [samakaM samakaM pratyekameva pratyekaM ] sabako ekahI samaya athavA haraekako - kAlane kramase [ vande ] namaskAra karatA huuN| bhAvArtha-isa bharatakSetrameM isa samaya " to , [jUda nahIM haiM, isa kAraNa jo mahAvidehameM tIrthakara vartamAna haiM, unako mana [ jAne zAstrake anusAra namaskAra karatA huuN| vaha namaskAra do tarahakA hai, dvaita tathA ran,' jolAeko namAkara mastakako bhUmimeM lagAkara, aneka stutiyoMse paMcaparame ha,. 'nakAla maskAra karanA hai, vaha dvaita namaskAra hai, aura jisa jagaha bhAvya- bhUDhavuddhike rakSA vizeSatA ( utkaTatA ) se atyaMta lIna hokara ye paJcaparameSThI' 'yaha maiM' -... bhavati-] nahIM aura parakA bheda miTa jAve, usa jagaha advaita namaskAra kahA jAtA hai| nate. [ tasya pariNAmoMko bhAvya, tathA vacanoMke bolanerUpa bAhya bhAvoMko bhAvaka.kahate paM .

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- rAyacandrajainazAstramAlA - [a0 1, gA0 5sAdhUnAM praNativandanAbhidhAnapravRttadvaitadvAreNa bhAvyabhAvakabhAvajRmbhitAtinirbharetaretarasaMvalanabalavilInanikhilasvaparavibhAgatayA pravRttAdvaitaM namaskAraM kRtvA // 4 // teSAmevArhatsiddhAcAryoMpAdhyAyasarvasAdhUnAM vizuddhajJAnadarzanapradhAnatvena sahajazuddhadarzanajJAnasvabhAvAtmatattvazraddhAnAvabodhalakSaNasamyagdarzanajJAnasaMpAdakamAzramaM samAsAdya samyagdarzanajJAnasaMpanno bhUtvA, jIvasya kaSAyakaNatayA puNyabandhasaMprAptihetubhUtaM sarAgacAritraM kramApatitamapi dUramutkramya sakalakaSAyakalikalaGkaviviktatayA nirvANasaMprAptihetubhUtaM vItarAgacAritrAkhyaM sAmyamupasaMpadye / samyagdarzanajJAnacAritraikyAtmakaikAgryaM gato'smIti pratijJArthaH / evaM tAvadayaM sAkSAnmokSamArga saMpratipannaH // 5 // gatelyabhiprAyaH // 3 // atha kiccA kRtvA / kam / Namo namaskAram / kebhyaH / arahaMtANaM siddhANaM taha Namo gaNaharANaM ajjhAvayavaggANaM sAhUNaM ceva arhatsiddhagaNadharopAdhyAyasAdhubhyazcaiva / katisaMkhyopetebhyaH, sabesi sarvebhyaH / iti pUrvagAthAtrayeNa kRtapaJcaparameSThinamaskAropasaMhAro'yam // 4 // evaM paJcaparameSThinamaskAraM kRtvA kiM karomi / uvasaMpayAmi upasaMpadye samAzrayAmi / kim / sammaM sAmyaM cAritram / yasmAt kiM bhavati / jattoNivANasaMpattI yasmAnirvANasaMprAptiH / kiM kRtvA / pUrva samAsijja samAsAdya prApya / kam / 'visuddhaNANadaMsaNapahANAsamaM vizuddhajJAnadarzanalakSaNapradhAnAzramam / keSAM sambandhitvena / tesiM teSAM pUrvoktaparameSThinAmiti / tathAhi-ahamArAdhakaH, ete cArhadAdaya ArAdhyA ityArAdhyArAdhakavikalparUpo dvaitanamaskAro bhaNyate / rAgAdyupAdhivikalparahitaparamasamAdhibalenAtmanyecArAdhyArAdhakabhAvaH punaradvaitanamaskAro bhaNyate / ityevaMlakSaNaM pUrvoktagAthAtrayakathitaprakAreNa paJcaparameSThisambandhinaM dvaitAdvaitanamaskAraM kRtvA / tataH kiM karomi / rAgAdibhyo bhinno'yaM svAtmotthasukhasvabhAvaH paramAtmeti bhedajJAnaM, tathA sa eva sarvaprakAropAdeya iti rucirUpaM samyaktvamityuktalakSaNajJAnadarzanakhabhAvaM, maThacaityAlayAdilakSaNavyavahArAzramAdvilakSaNaM, bhAvAzramarUpaM pradhAnAzramaM prApya / tatpUrvakramAyAtamapi sarAgacAritraM puNyabandhakAraNamiti jJAtvA parihRlya nizcalahaiM // 3 // [ahaM sAmyaM upasaMpadye ] maiM granthakartA zAnta bhAva jo vItarAgacAritra usako svIkAra karatA huuN| kyA karake [ ahaMdyaH namaskRtya ] arahaMta jo. ntacatuSTayasahita jIvanmukta jinavara haiM, unako pahile kahA huA do taraha kattA.. karake, [tathA siddhebhyaH] aura usI prakAra siddhoMko, [gaNadharebhyA [adhyApakavargebhyaH] upAdhyAyoMke samUhako [ca iti sarve aura isI prakAra saba sAdhuoMko namaskAra karake // 4 // phira kyazI NAmoMko svIkAra karatA hU~ ? [teSAM vizuddhadarzanajJAnapradhAnAcAra / parameSThiyoMke nirmala - darzana-jJAnasvarUpa mukhya sthAnako [ samAsAdya bhAva sahita / [yato nirvANasaMprAptiH ] kyoMki ina zAntapariNAmoMse hI mokSakAra karatAta. VYA

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. 6.] athAyameva vItarAgasarAgacAritrayoriSTAniSTaphalatvenopAdeyaheyatvaM vivecayati- saMpajadi NivANaM devAsuramanuyarAyavihavehiM / jIvassa caritAdo daMsaNaNANappahANAdo // 6 // saMpadyate nirvANaM devAsuramanujarAjavibhavaiH / jIvasya caritrAddarzanajJAnapradhAnAt // 6 // pravacanasAraH saMpadyate hi darzanajJAnapradhAnAJcAritrAdvItarAgAnmokSaH / tata eva ca sarAgAddevAsuramanujarAjavibhavaklezarUpo bandhaH / ato mumukSuNeSTaphalatvAdvItarAgacAritramupAdeyamaniSTaphalatvAtsarAgacAritraM heyam // 6 // mUDhabuddhike bhavati - ] nahIM 1 [tasya jha0 - I zuddhAtmAnubhUtikharUpaM vItarAgacAritramahamAzrayAmIti bhAvArtha: / evaM prathamasthale namaskAramukhyatvena gAthApaJcakaM gatam // 5 // athopAdeyabhUtasyAtIndriyasukhasya kAraNatvAdvItarAgacAritramupAdeyam / atIndriyasukhApekSayA heyasyendriyasukhasya kAraNatvAtsarAgacAritraM heyamityupadizati -- saMpajjadi saMpadyate / kim / NivANaM nirvANam / katham / saha / kaiH / devAsuramaNuyarAyavihave hiM devAsuramanuSyarAjavibhavaiH / kasya / jIvassa jIvasya / kasmAt / carittAdo caritrAt / kathaMbhUtAt / daMsaNaNANaSpahANAdo samyagdarzanajJAnapradhAnAditi / tadyathA - AtmAdhInajJAnasukhasvabhAve zuddhAtmadravye yannizcalanirvikArAnubhUtirUpamavasthAnaM tallakSaNanizcayacAritrAjIvasya hai / bhAvArtha - saba upAdhiyoMse judA AtmAko jAnanA, aura vaisA hI zraddhAna karanA, hI nirmala darzana, jJAna paMcaparameSThI ke sthAna haiM / inameM hI paMcaparameSThI prApta hote haiM / 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 aMzoM se milA huA hai, aura puNyabandhakA kAraNa hai / isa kAraNa samasta kaSAya - kalaMkarahita jAnanA, sAkSAt mokSakA kAraNa vItarAgacAritrako aMgIkAra karatA hU~ // 5 // to[kuMdakuMdAcArya vItarAga sarAgacAritrake upAdeya- heyaphalakA khulAsA gAthAsUtra meM [ jaMga jo S caritrAt nirvANaM saMpadyate ] jIvako cAritraguNake AcaraNase kaise cAritrase ? [ darzanajJAnapradhAnAt ] samyagdarzana- jJAna haiM mukhya mabhUtiyoM sahita mokSa pAtA hai ? [ devAsuramanujarAjavibhavaiH saha ] pAtAlavAsI deva tathA manuSyoMke svAmiyoMkI saMpadA sahita / prakArakA hai, vItarAga tathA sarAga / vItarAgacAritra se mokSa

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- rAyacandrajainazAstramAlA - [a0 1, gA0-7atha cAritrasvarUpaM vibhAvayati cArittaM khalu dhammo dhammo jo so samo tti nnidiho| mohakkhohavihINo pariNAmo appaNo hu smo||7|| cAritraM khalu dharmoM dharmoM yaH sa zama iti nirdiSTaH / mohakSobhavihInaH pariNAma Atmano hi zamaH // 7 // svarUpe caraNaM cAritraM svasamayapravRttirityarthaH / tadeva vastusvabhAvatvAddharmaH / zuddhacaitanyaprakAzanamityarthaH / tadeva ca yathAvasthitAtmaguNatvAtsAmyam / sAmyaM tu darzanacAritramohanIyodayApAditasamastamohakSobhAbhAvAdatyantanirvikAro jIvasya pariNAmaH // 7 // samutpadyate / kim / parAdhInendriyajanitajJAnasukhavilakSaNaM, svAdhInAtIndriyarUpaparamajJAnasukhalakSaNaM nirvANam / sarAgacAritrAtpunardevAsuramanuSyarAjavibhUtijanako mukhyavRttyA viziSTapuNyabandho bhavati, paramparayA nirvANaM ceti / asureSu madhye samyagdRSTiH kathamutpadyate iti cet-nidAnabandhena samyaktvavirAdhanAM kRtvA tatrotpadyata iti jJAtavyam / atra nizcayena vItarAgacAritramupAdeyaM sarAgaM heyamiti bhAvArthaH // 6 // atha nizcayacAritrasya paryAyanAmAni kathayAmItyabhiprAyaM manasi saMpradhArya sUtramidaM nirUpayati, evamagre'pi vivakSitasUtrArtha manasi dhRtvAthavAsya sUtrasyAgre sUtramidamucitaM bhavatyevaM nizcitya sUtramidaM pratipAdayatIti pAtanikAlakSaNaM yathAsaMbhavaM sarvatra jJAtavyam cArittaM cAritraM kartR khalu dhammo khalu sphuTaM dharmo bhavati / dhammo jo so samo tti / NihiTTho dharmoM yaH sa tu zama iti nirdiSTaH / samo yastu zamaH saH mohakkhohavihINo . pariNAmo appaNo hu mohakSobhavihInaH pariNAmaH / kasya / AtmanaH hu sphuTamiti / , hotI hai, isa kAraNa vItarAgacAritra Apa mokSarUpa hai, aura sarAgacAritrase iMdra, dharaNeMdra, ' cakravartIkI vibhUtisvarUpa baMdha hotA hai, kyoMki sarAgacAritra kaSAyoMke aMzoMke melase AtmAke guNoMkA ghAta karanevAlA hai / isa kAraNa Apa baMdharUpa hai / isIliye jJAnI puruSoM ko 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 .. 'cAritra vaha dharma arthAt vastukA svabhAva hai / jo svabhAva hai, vaha dhana pai? // 5 apane svarUpake dhAraNa karanese cAritrakA nAma dharma kahA gayA tatsAmyamiti nirdiSTam ] jo dharma hai, vahI samabhAva hai, ai / kahA hai / vaha sAmyabhAva kyA hai ? [ mohakSobhavihInaH bhava sahita.. NAmaH] udvegapane (caMcalatA ) se rahita AtmAva -

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8. ] 'athAtmanazcAritratvaM nizcinoti - pravacanasAraH pariNamadi jeNa dadyaM takkAlaM tammaya tti paNNattaM / tamhA dhammapariNado AdA dhammo muNedavo // 8 // pariNamati yena dravyaM tatkAlaM tanmayamiti prajJaptam / tasmAddharmapariNata AtmA dharmo mantavyaH // 8 // yatkhalu dravyaM yasminkAle yena bhAvena pariNamati tat tasmin kAle kilauSNyapariNatAyaH piNDavattanmayaM bhavati / tato'yamAtmA dharmeNa pariNato dharma eva bhavatIti siddhamAtmanazcAritratvam // 8 // 1: tathAhi - zuddha citkharUpe caraNaM cAritraM, tadeva cAritraM mithyAtvarAgAdisaMsaraNarUpeNa bhAvasaMsAre patantaM prANinamuddhRtya nirvikArazuddhacaitanye dharatIti dharmaH / sa eva dharmaH svAtmabhAvanotthasukhAmRtazItajalena kAmakrodhAdirUpAgnijanitasya saMsAraduHkhadAhasyopazamakatvAt zama iti / tatazca zuddhAtmazraddhAnarUpasamyaktvasya vinAzako darzanamohAbhidhAno moha ityucyate / nirvikAranizcalacittavRttirUpacAritrasya vinAzakazcAritramohAbhidhAnaH kSobha ityucyate / tayorvidhvaMsakatvAtsa eva zamo mokSobhavihInaH zuddhAtmapariNAmo bhaNyata ityabhiprAyaH // 7 // athAbhedanayena dharmapariNata Atmaiva dharmo bhavatItyAvedayati- pariNamadi jeNa davaM takkAle tammaya tti 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 tena vivakSitAvivakSitaparyAyeNa pariNataM dravyaM tanmayaM bhavati, abhiprAya yaha hai, ki vItarAgacAritra vastukA svabhAva hai / vItarAgacAritra, nizcayacAritra, dharma, samapariNAma ye saba ekArthavAcaka haiM, aura mohakarma se judA nirvikAra jo AtmAkA pariNAs sthirarUpa sukhamaya vahI cAritrakA svarUpa hai // 7 // jAnanA, mitra aura AtmAkI ekatA dikhAte haiM [pariNamati ] jisa samaya jisa svabhAvase dravya paraNamana karatA hai; [ jagati ] hai yaM ] usa samaya usI svabhAvamaya dravya ho jAtA hai, [iti jondradevane kahA hai / jaise lohekA golA jaba AgameM DAlA jAtA hai, kA aise pariNamatA hai, arthAt uSNapanese tanmaya ho jAtA hai, isI taraha bha, azubha, zuddha bhAvoM meM se jisa bhAvarUpa pariNamatA hai, taba usa hotA hai / [ tasmAddharmapariNataH AtmA ] isa kAraNa vItarAgate [tasya) rUpa dharmase paraNamatA yaha AtmA [ dharmo mantavyaH ] dharma mUDhabuddhike bhavati - ] nahIM jha0

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- rAyacandrajainazAstramAlA - [a0 1, gA0 9atha jIvasya zubhAzubhazuddhatvaM nizcinoti jIvo pariNamadi jadA suheNa asuheNa vA suho asuho| suddheNa tadA suddho havadi hi pariNAmasambhAvo // 9 // ___jIvaH pariNamati yadA zubhenAzubhena vA zubho'zubhaH / / zuddhena tadA zuddho bhavati hi pariNAmasvabhAvaH // 9 // yadA'yamAtmA zubhenAzubhena vA rAgabhAvena pariNamati tadA japAtApiccharAgapariNatasphaTikavat pariNAmasvabhAvaH san zubho'zubhazca bhavati / yadA punaH zuddhanArAgabhAvena pariNamati / tadA zuddharAgapariNatasphaTikavatpariNAmasvabhAvaH san zuddho bhavatIti siddhaM jIvasya zubhAzubhazuddhatvam // 9 // tataH pUrvoktadharmadvayena pariNatastaptAyaHpiNDavadabhedanayenAtmaiva dharmo bhavatIti jJAtavyam / tadapi kasmAt , upAdAnakAraNasadRzaM hi kAryamiti vacanAt / tacca punarupAdAnakAraNaM zuddhAzuddhabhedena dvidhA / rAgAdivikalparahitakhasaMvedanajJAnamAgamabhASayA zukladhyAnaM vA kevalajJAnotpattau zuddhopAdAnakAraNaM bhavati / azuddhAtmA tu rAgAdinA azuddhanizcayenAzuddhopAdAnakAraNaM bhavatIti sUtrArthaH // 8 // evaM cAritrasya saMkSepasUcanarUpeNa dvitIyasthale gAthAtrayaM gatam / atha zubhAzubhazuddhopayogatrayeNa pariNato jIvaH zubhAzubhazuddhopayogasvarUpo bhavatItyupadizati-jIvo pariNamadi jadA suheNa 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 / jAnanA / bhAvArtha-jaba jisa tarahake bhAvoMse yaha AtmA pariNamana karatA hai, taba unhIM svarUpa hI hai, isa nyAyase vItarAgacAritrarUpa dharmase pariNamana karatA huA vItarAgacAritra dharma hI ho jAtA hai| isaliye AtmA aura cAritrake ekapanA hai| AtmAko cAritra bhI kahate haiM // 8 // Age AtmAke zubha, azubha tathA zuddha mAvoMkA nirNaya karate haiM[yadA jIvaH] jaba yaha jIva [zubhena azubhena vA pari athavA azubha pariNAmoMkara pariNamatA hai, [tadA zubha azubho ... katA. zubha vA azubha hotA hai / arthAt jaba yaha dAna, pUjA, vratAdirUpa . NamatA hai, taba una bhAvoMke sAtha tanmaya hotA huA zubha hotA hai| mana paihai // 55 kaSAya, avratAdirUpa azubhabhAvoMkara pariNata hotA hai, taba una 17 svarUpa ho jAtA hai| jaise sphaTikamaNi kAle phUlakA saMyoga F ri jAtA hai| kyoMki sphaTikakA aisA hI pariNamana-svabhAva hai| usa bhAva sahita samajhanA / [zuddhena tadA zuddho bhavati] jaba yaha jIva AtmIka vItara karatA hai| 10

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10.] * pravacanasAraH atha pariNAmaM vastusvabhAvatvena nizcinoti - Natthi viNA pariNAma attho atthaM viNeha pariNAmo guNapajjayattho attho asthittaNivatto // 10 // nAsti vinA pariNAmamartho'rthaM vineha pariNAmaH / dravyaguNaparyayastho'rtho'stitvanirvRttaH // 10 // na khalu pariNAmamantareNa vastu sattAmAlambate / vastuno dravyAdibhiH pariNAmAt pRthagupalambhAbhAvAnniH pariNAmasya kharazRGgakalpatvAd dRzyamAnagorasAdipariNAmavirodhAcca / pariNAmasabhAvo pariNAmasadbhAvaH sanniti / tadyathA-yathA sphaTikamaNivizeSo nirmalospi japApuSpAdiraktakRSNazvetopAdhivazena raktakRSNazvetavarNo bhavati, tathA'yaM jIvaH khabhAvena zuddhabuddhaikasvarUpo'pi vyavahAreNa gRhasthApekSayA yathAsambhavaM sarAgasamyaktvapUrvakaMdAnapUjAdizubhAnuSTrAnenaM, tapodhanApekSayA tu mUlottaraguNAdizubhAnuSThAnena pariNataH zubho jJAtavya iti / mithyAtvAviratipramAdakaSAyayogapaMJcapratyayarUpAzubhopayogenAzubho vijJeyaH / nizcayaratnatrayAtmakazuddhopayogena pariNataH zuddho jJAtavya iti / kiMca jIvasyAsaMkhye yalokamAtrapariNAmAH siddhAnte madhyamaprati - pattyA mithyAdRSTyAdicaturdazaguNasthAnarUpeNa kathitAH / atra prAbhRtazAstre tAnyeva guNasthAnAni saMkSepeNa zubhAzubhazuddhopayogarUpeNa kathitAni / kathamiti cet -- midhyAtvasAsAdanamizraguNasthAnatraye tAratamyenAzubhopayogaH tadanantaramasaMyatasamyagdRSTidezaviratapramattasaMyataguNasthAnatraye tAratamyena zubhopayogaH, tadanantaramapramattAdikSINakapAyAntaguNasthAnaSaTTe tAratamyena zuddhopayogaH, tadanantaraM sayogyayogijinaguNasthAnadvaye zuddhopayogaphalamiti bhAvArthaH // 9 // atha nityaikAntakSaNikaikAntaniSedhArtha pariNAmapariNAminoH parasparaM kathaMcidabhedaM darzayati - Natthi viNA pariNAmaM attho muktajIve tAvatkathyate -- siddhaparyAyarUpazuddhapariNAmaM vinA zuddhajIvapadArtho pariNamatA hai, taba zuddha hotA hai / jaise sphaTikamaNi jaba puSpake saMbaMdhase rahita hotA hai, luvA apane zuddha ( nirmala ) bhAvarUpa pariNamana karatA hai / ThIka usI prakAra AtmA bhI jAnanA, huA zuddha hotA hai / isa prakAra AtmAke tIna bhAva jAnanA // 9 // bhAvapariNAma vastuse abhinna ( ekarUpa ) hai, yaha kahate haiMarthaH nAsti ] paryAyake vinA dravya - 1 nahIM hotA hai / kyoMki niyama hai / jo rahe, ' jo pariNamana kiye vinA nahIM rahatA, aisA aise mUDhabuddhi asaMbhava samajhanA cAhiye / jaise gorasa ke pariNAma dUdha, dahI, maryAdi aneka haiM, ina nija pariNAmoMke binA gorasa judA nahIM pAyA bhavati - ] nahIM liye pariNAma nahIM hote, usa jagaha gorasakI bhI saMttA ( maujUdagI ) pariNAmake vinA dravyakI sattA ( maujUdagI ) nahIM hotI hai / [tasya a0 'ha

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12 - rAyacandrajainazAstramAlA [ a0 1, gA0 10 antareNa vastu pariNAmo'pi na sattAmAlambate / svAzrayabhUtasya vastuno'bhAve nirAzrayasya pariNAmasya zUnyatvaprasaGgAt / vastu punarurddhatAsAmAnyalakSaNe dravye sahabhAvivizeSalakSaNeSu, kramabhAvivizeSalakSaNeSu paryAyeSu vyavasthitamutpAdavyayatrauvyamayAstitvena nirvartitaM nirvRttimacca / ataH pariNAmasvabhAvameva // 10 // - nAsti / kasmAt / saMjJAlakSaNaprayojanAdibhede'pi pradezabhedAbhAvAt / atthaM viNeha pariNAmo muktAtmapadArthaM vinA iha jagati zuddhAtmopalambhalakSaNaH siddhaparyAyarUpaH zuddhapariNAmo nAsti / kasmAt / saMjJAdimede'pi pradezabhedAbhAvAt / davaguNapajjayattho AtmakharUpaM dravyaM tannaiva kevalajJAnAdayo guNAH siddharUpaH paryAyazca ityuktalakSaNeSu dravyaguNaparyAyeSu tiSThatIti dravyaguNaparyAyastho bhavati / sa kaH kartA / attho paramAtmapadArthaH, suvarNadravyapItatvAdiguNakuNDalAdiparyAyasthasuvarNapadArthavat / punazca kiMrUpaH / asthittaNitto zuddhadravyaguNaparyAyAdhArabhUtaM yacchuddhAstitvaM tena nirvRtto'stitvanirvRttaH, suvarNadravyaguNaparyAyAstitvanirvRtta suvarNapadArthavadeveti / ayamatra tAtparyArthaH / yathA - muktajIve dravyaguNaparyAyatrayaM parasparAvinAbhUtaM darzitaM tathA saMsArijIve'pi matijJAnAdivibhAvaguNeSu naranArakAdivibhAvapaMryAyeSu nayavibhAgena yathAsambhavaM vijJeyam, tathaiva pudgalAdiSvapi / evaM zubhAzubhazuddhapariNAmavyAkhyAnamukhyatvena tRtIyasthale gAthAdvayaM gatam koI aisA samajhe ki, dravyake vinA pariNAma hotA hogA, so bhI nahIM hotA, [ arthaM vinA pariNAmo na ] dravyake binA 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, tatra 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 paryAyoM meM rahatA hai, vaha padArtha [ astitva nirvRttaH ] astipane ( maujUdagI ) se siddha hotA hai / bhAvArtha - jisa jagaha dravya guNa paryAyoMkI ekatA ho, vahA~para hI dravyakA astitva hai| jo ina tInoMmeMse eka bhI kama hove, to padArtha hI na kahalAve / jaise suvarNa, aura usameM pItAdiguNa haiM, tathA kuNDalAdi paryAya haiM / jo inameMse ekakI hai, to sonekA abhAva hI hojAtA hai, ThIka isI prakAra dUsare pada svarUpa samajhanA / isase yaha bAta siddha huI ki, pariNAma dravyakavinA dravyakA abhAva hojAtA hai / yahA~para itanI vizeSatA aura jaisA dravya hotA hai, vahA~para vaise hI guNa paryAya hote haiM, isa zuddha guNa paryAya aura azuddha AtmAke azuddha guNa paryAya hote haiM 1 azubha pariNAmarUpa pariNamatA hai, vahA~ ina apane pariNAmoMse bhAva saMhina " huA usI svarUpa ho jAtA hai / jaba zuddhapariNAmoMrUpa pariNamana karata 1

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11.] 1.3 atha cAritrapariNAmasaMparkasambhavavatoH zuddhazubhapariNAmayorupAdAnahAnAya phalamAlo cayati-- pravacanasAraH - dhammeNa pariNadappA appA jadi suddhasaMpayogajudo / pAvadi NivANasuhaM suhovajutto va saggasuhaM // 11 // 'dharmeNa pariNatAtmA AtmA yadi zuddhasaMprayogayutaH / prApnoti nirvANasukhaM zubhopayukto vA svargasukham // 11 // yadAyamAtmA dharmapariNatasvabhAvaH zuddhopayogapariNatimudvahati tadA niHpratyanIkazaktitayA svakAryakaraNasamarthacAritraH sAkSAnmokSamavApnoti / yadA tu dharmapariNatasvabhAvo'pi zubho - payogapariNatyA saMgacchate tadA sapratyanIkazaktitayA svakAryakaraNAsamarthaH kathaMcidviruddhakAryakAricAritraH zikhitaptaghRtopa siktapuruSo dAhaduHkhamiva svargasukhabandhamavApnoti / ataH zuddhopayoga upAdeyaH zubhopayogo heyaH // 11 // 'jananA, to [ // 10 // atha vItarAgaMsarAgacAritrasaMjJayoH zuddhazubhopayogapariNAmayoH saMkSepeNa phalaM darzayati - dhammeNa pariNadappA appA dharmeNa pariNatAtmA pariNatasvarUpaH sannayamAtmA jadi suddha saMpayogajudo yadi cecchuddhopayogAbhidhAnazuddha saMprayoga pariNAmayutaH pariNato bhavati pAvadi NivANasuhaM tadA nirvANasukhaM prApnoti / suhovajutto va saggasuhaM zubhopayogayutaH pariNataH san svargasukhaM prApnoti / ito vistaram -- iha dharmazabdenAhiMsAlakSaNaH sAgArAnagArarUpaMstathottamakSamAdilakSaNo ratnatrayAtmako vA, tathA mohakSobharahita AtmapariNAmaH zuddhavastusvabhAvazceti gRhyate / sa eva dharmaH paryAyAntareNa cAritraM bhaNyate / 'cAritaM khalu dhammo' iti vacanAt / tacca cAritramapahRtasaMyamopekSAsaMyamabhedena sarAgavItarAgabhedena vA zubhopayogazuddhopasvarUpa 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 sahita hotA hai, taba mokSasukhako pAtA hai| [ vA zubhopayuktaH ] aura bhAvoMmeM pariNamatA hai, taba [ svargasukhaM ] svargoke sukha pAtA hai / [ dharmapariNatAtmA ] dharmase pariNamA hai, svarUpa jisakA / jojAna sarAga bhAvoMkara dharma do prakArakA hai / jaba yaha AtmA vItarAga matA huA zuddhopayogabhAvoM meM pariNamana karatA hai, taba karmoMse ' [66 mUDhabuddhike bhayo nahIM jAsakatI / apane kArya karaneko samartha hojAtA hai, isabhavati ] nahIM liyeDa nija sukha jo mokSasukha usako svabhAva hI se pAtA hai, aura jaba mana, [tasya pradezA, vrata, saMyamAdirUpa sarAgabhAvoMkara pariNamatA huA. zubhopayoga *

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- rAyacandrajainazAstramAlA - [a0 1, gA0 12atha cAritrapariNAmasaMparkAsaMbhavAdatyantaheyasyAzubhapariNAmasya phalamAlocayati asuhodayeNa AdA kuNaro tiriyo bhavIya nneriyo| dukkhasahassehiM sadA abhiMdhudo bhamadi acaMtaM // 12 // azubhodayenAtmA kunarastiryagbhUtvA nairayikaH / / duHkhasahajaiH sadA abhidhRto bhramatyatyantam // 12 // yadAyamAtmA manAgapi dharmapariNatimanAsAdayannazubhopayogapariNatimAlambate tadA kumanuSyatiryakArakabhramaNarUpaM duHkhasahasrabandhamanubhavati / tatazcAritralavasyApyabhAvAdatyayogabhedena ca dvidhA bhavati / tatra yacchuddhasaMprayogazabdavAcyaM zuddhopayogasvarUpaM vItarAMgacAritraM tena nirvANaM labhate / nirvikalpasamAdhirUpazuddhopayogazaktyabhAve sati yadA zubhopayogarUpasarAgacAritreNa pariNamati tadA pUrvamanAkulatvalakSaNapAramArthikasukhaviparItamAkulatvotpAdakaM svargasukhaM labhate / pazcAt paramasamAdhisAmagrIsadbhAve mokSaM ca labhate iti sUtrArthaH // 11 // atha cAritrapariNAmAsaMbhavAdayantaheyasyAzubhopayogasya phalaM darzayati-asuhodayeNa azubhodayena AdA AtmA kuNaro tiriyo bhavIya Neraiyo kunarastiryakArako bhUtvA / kiM karoti / dukkhasahassehiM sadA abhiMdhudo bhamadi aJcataM duHkhasahasraiH sadA sarvakAlamabhidhRtaH kadarthitaH pariNatiko dhAraNa karatA hai, taba isakI zakti karmoMse rokI jAtI hai / isaliye mokSarUpI kArya karaneko asamartha ho jAtA hai| phira usa zubhopayoga pariNamanase karmabandharUpa vargoke 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 ghI apanI dehapara DAlatA hai, to usase vaha dAhake duHkhako pAtA hai| aise ghIke bhI laganese kucha zAMtapanA nahIM hotaa| jisa taraha kevala Agake jalanese duHkha hotA hai, vaisA hI duHkha isa garama ghIse bhI hotA hai / isa indriyajanita sukhako garama ghIke samAna jAnanA cAhiye / arthAt yaha za saMsArake phalako detA hai, isa kAraNa azubhopayogake samAna tyAgane kazI zuddhopayoga, AtmIkasukhako 'ki 'jisameM kisI tarahakI bhI AkulatA :.". isaliye upAdeya hai // 11 // , Age bilakula tyAgane yogya aura cArita jo azubhopayoga hai, usake phalako dikhAte haiM-[azubhodayena zrIna paha...12 bhramati] avRta, viSaya, kaSAyarUpa azubhopayogoMse pariNamatA yaha bahirmukha saMsArIjIva hai, vaha bahuta kAlataka saMsArameM bhaTakatA hai bhAva saMhito [kunaraH tiryagnairayikaH bhUtvA sadA abhidrutaH] khoTA (du aura karatA

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13.] - pravacanasAraH _ 15 ntaheya evAyamazubhopayoga iti / evamayamapAstasamastazubhAzubhopayogavRttiH zuddhopayogavRttimAtmasAtkurvANaH zuddhopayogAdhikAramArabhate // 12 // tatra zuddhopayogaphalamAtmanaH protsAhanArthamabhiSTauti aisayamAdasamutthaM visayAtIdaM aNovamamaNaMtaM / avvucchiNNaM ca suhaM suddhavaogappasiddhANaM // 13 // atizayamAtmasamutthaM viSayAtItamanaupamyamanantam / / __ avyucchinnaM ca sukhaM zuddhopayogaprasiddhAnAm // 13 // AsaMsArAdapUrvaparamAdbhutAhAdarUpatvAdAtmAnamevAzritya pravRttatvAtparAzrayanirapekSatvAdatyantavilakSaNatvAtsamastAyatinirapAyitvAnnairantaryapravartamAnatvAcAtizayavadAtmasamutthaM viSayAtItamanaupamyamanantamavyucchinnaM zuddhopayoganiHpannAnAM sukhAmRtaM tatsarvathA prArthanIyam // 13 // pIDitaH san saMsAre atyantaM bhramatIti / tathAhi-nirvikArazuddhAtmatattvarucirUpanizcayasamyaktvasya tatraiva zuddhAtmanyavikSiptacittavRttirUpanizcayacAritrasya ca vilakSaNena viparItAbhinivezajanakena dRSTazrutAnubhUtapaJcendriyaviSayAbhilASatIvrasaMklezarUpeNa cAzubhopayogena yadupArjitaM pApakarma tadudayenAyamAtmA sahajazuddhAtmAnandaikalakSaNapAramArthikasukhaviparItena duHkhena duHkhitaH san khakhabhAvabhAvanAcyuto bhUtvA saMsAre'tyantaM bhramatIti tAtparyArthaH // evamupayogatrayaphalakathanarUpeNa caturthasthale gAthAdvayaM gatam // 12 // atha zubhAzubhopayogadvayaM nizcayanayena heyaM jJAtvA zuddhopayogAdhikAra prArabhamANaH, zuddhAtmabhAvanAmAtmasAtkurvANaH san , khakhabhAvajIvasya protsAhanArtha zuddhopayogaphalaM prakAzayati / athavA dvitIyapAtanikA-yadyapi zuddhopayogaphalamagre jJAnaM sukhaM ca saMkSepeNa vistareNa ca kathayati tathApyatrApi pIThikAyAM sUcanAM karoti / athavA tRtIyapAtanikA-pUrva zuddhopayogaphalaM nirvANaM bhaNitamidAnI punarnirvANasya phalamanantasukhaM kathayatIti pAtanikAtrayasyArtha manasi dhRtvA sUtramidaM pratipAdayati-aisayaM AsaMsArAddevendrAdi mA nArakI hokara hajAroM duHkhoMse hamezA duHkhI hotA huA, saMsArameM bhramaNa jAnanA, nivArtha-zubhopayoga kisI eka vyavahAranayake aMgase dharmakA aMga hai, paraMtu - to , [ to dharmakA aMga kisI taraha bhI nahIM hai| isaliye yaha atyaMta hI heya . [ jasale Delige rahate haiM, ve khoTe manuSya, tiryaMca, nArakI ina tIna gatiyoMmeM * jolAI jAnarUpa hote hue sadAkAla bhaTakate haiM // 12 // Age atyaMta upAdeya ... "ha, ' kAra se ye dikhAte haiM:-[zuddhopayogaprasiddhAnAM etAdRzaM sukhaM] : bhUdabuddhike bhayo kacAritrase utpanna hue jo arahaMta aura siddha haiM, unake hI aisA . bhavati-] nahIM liyasA hai sukha ? [atizayaM] sabase adhika hai| kyoMki anAdikA nate. [tasya ' kabhI indra vagairahakI, padaviyoMmeM bhI apUrva Azcarya karanevAlA parama

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6 16 * rAyacandrajainazAstramAlA atha zuddhopayogapariNatAtmakharUpaM nirUpayati-suvidipayatthasutto saMjamatavasaMjudo vigadarAgo / samaNo samasuhadukkho bhaNido suddhovaogo ttiH // 14 // suviditapadArthasUtraH saMyamatapaH saMyuto vigatarAgaH / zramaNaH samasukhaduHkho bhaNitaH zuddhopayoga iti // 14 // sUtrArthajJAnabalena svaparadravyavibhAga parijJAnakAraNAt, vidhAnasamarthatvAtsuviditapadArthasUtraH / sakalaSaDjIvanikAyanizumbhanavikalpAtpaJcendriyAbhilASavikalpAcca vyAvartyAtmanaH zu sukhebhyo'pyapUrvAdbhutaparamAhlAdarUpatvAdatizayakharUpaM, AdasamutthaM rAgAdivikalparahitakhazuddhAtmasaMvittisamutpannatvAdAtmasamutthaM, visayAtIdaM nirviSayaparamAtmatattvapratipakSabhUtapaJcendriyaviSayAtItattrAdviSayAtItaM, aNovamaM nirupamaparamAnandaikalakSaNatvenopamArahitatvAdanupamaM, anaMta anantAgAmikAle vinAzAbhAvAdapramitatvAdvA'nantaM, 'avyucchiNNaM ca asAtodayAbhAvAnnirantaratvAdavicchinnaM ca suhaM evamuktavizeSaNaviziSTaM sukhaM bhavati / keSAm / suddhuvaogappasiddhANaM vItarAgaparamasAmAyikazabdavAcya zuddhopayogena prasiddhA utpannA ye'rhatsiddhAsteSAmiti / atredameva sukhamupAdeyatvena nirantaraM bhAvanIyamiti bhAvArthaH // 13 // atha yena zuddhopayogena pUrvoktasukhaM bhavati tatpariNatapuruSalakSaNaM prakAzayati - suvididapayatthasutto suSThu saMzayAdira'hitatvena viditA jJAtA rocitAzca nijazuddhAtmAdipadArthAstatpratipAdakasUtrANi ca yena sa suvidi - [ a0 1, gA0 14 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, saMkalpa-vikalparahita 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 phira kaisA hai ? [ avyucchinnaM ] bAdhArahita - hamezA ekasA rahatA hai zuddhopayogakA hI phala hai / isase yaha abhiprAya nikalA ki, zuddhoSa, upAdeya hai, aura zubha azubhopayoga heya hai / ina donoMmeM vyavaha zubhopayoga to upAdeya hai, parantu azubhopayoga to sarvathA hI hai| zuddhopayoga sahita jIvakA svarUpa kahate haiM - [ etAdRzaH zrama iti bhaNitaH ] aisA parama muni zuddhopayoga bhAvasvarUpa pariNamatA hai| devane kahA hai / kaisA hai, vaha zramaNa arthAt muni / [suviditava sahi rIti se jAna liye haiM, jIvAdi nava padArtha tathA ina padArthoM kA kaha ka

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14.] -pravacanasAraH - ddhakharUpe saMyamanAt , svarUpavizrAntanistaraGgacaitanyapratapanAcca saMyamatapaHsaMyutaH / sakalamohanIyavipAkavivekabhAvanAsauSThavasphuTIkRtanirvikArAtmasvarUpatvAdvigatarAgaH / paramakalAvalokanAnanubhUyamAnasAtAsAtavedanIyavipAkanivartitasukhaduHkhajanitapariNAmavaiSamyAtsamasukha, duHkhaH zramaNaH zuddhopayoga ityabhidhIyate // 14 // tapadArthasUtro bhaNyate / saMjamatavasaMjudo bAhye dravyendriyavyAvartanena paDjIvarakSaNena cAbhyantare nijazuddhAtmasaMvittibalena kharUpe saMyamanAt saMyamayuktaH, bAhyAbhyantaratapobalena kAmakrodhAdizatrubhirakhaNDitapratApasya khazuddhAtmani pratapanAdvijayanAttapaHsaMyuktaH / vigadarAgo vItarAgazuddhAtmabhAvanAvalena samastarAgAdidoSarahitatvAdvItarAgaH / samasuhadukkho nirvikAranirvikalpasamAdherudgatA samutpannA tathaiva paramAnantasukharase lInA tallayA nirvikArasvasaMvittirUpA yA tu paramakalA tadavaSTambheneSTAniSTendriyaviSayeSu harSaviSAdarahitatvAtsamasukhaduHkhaH samaNo evaM guNaviziSTa zramaNaH paramamuniH bhaNido suddhovaogo tti zuddhopayogo bhaNita ityabhiprAyaH // 14 // evaM zuddhopayogaphalaMbhUtAnantasukhasya zuddhopayogapariNatapuruSasya ca kathanarUpeNa paJcamasthale gAthAdvayaM gatam // (athAsyAntarAdhikArasyopoddhAtaH )-atha pravacanasAravyAkhyAyAM madhyamaruciziSyapratibodhanArthAyAM -mukhyagauNarUpeNAntastattvabahistattvaprarUpaNasamarthAyAM ca prathamata ekottarazatagAthAbhirjJAnAdhikAra, tadanantaraM trayodazAdhikazatagAthAbhirdarzanAdhikAraH, tatazca saptanavatigAthAbhizcAritrAdhikArazceti samudAyenaikAdazAdhikatrizatapramitasUtraiH samyagjJAnadarzanacAritrarUpeNa mahAdhikAstrayaM bhavati / athavA TIkAbhiprAyeNa tu samyagjJAnajJeyacAritrAdhikAracUlikArUpeNAdhikAratrayam / tatrAdhikAratraye prathamatastAvajjJAnAbhidhAnamahAdhikAramadhye dvAsaptatigAthAparyantaM zuddhopayogAdhikAraH kathyate / tAsu dvAsaptatigAthAsu madhye 'esa surAsura-' imAM gAthAmAdiM kRtvA pAThakrameNa caturdazagAthAparyantaM pIThikA / tadanantaraM saptagAthAparyantaM sAmAnyena sarvajJasiddhiH, tadanantaraM trayastriMzasane, arthAt jisane apanA aura parakA bheda bhale prakAra jAna liyA hai, zraddhAna kiyA hai, nayA rUpameM hI AcaraNa kiyA hai, aisA munIzvara hI zuddhopayogavAlA hai| phira kaisA jAnanA, tapaHsaMyutaH] pA~ca indriya tathA manakI abhilApA aura chaha kAyake to.., [ se AtmAko rokakara apane svarUpakA AcaraNa rUpa jo saMyama, aura . jAne horaha prakArake tapake balakara svarUpakI sthiratAke prakAzase jJAnakA - jomAjAnAnA ) svarUpa tapa, ina donoM kara sahita hai| phira kaisA hai ? - ha. ' kAse rahaA hai, paradravyase ramaNa karanA rUpa pariNAma jiskaa| phira .. mUDhayuddhikara ayodhaduHkhaH ] samAna haiM, sukha aura duHkha jisake arthAt utkRSTa - bhavati] nahIM liye hAyatAkara iSTa vA aniSTarUpa indriyoMke viSayoM meM harpa tathA ..nate. [ tasya prade aisA jo zramaNa hai, vahI zuddhopayogI. kahA jAtA hai // 14 //

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18 - rAyacandrajainazAstramAlA atha zuddhopayogalAbhAntarabhAvivizuddhAtmasvabhAvalAbhamabhinandati-'uvaogavisuddha jo vigadAvaraNaMtarAya moharao / bhUdo sayamevAdA jAdi paraM yabhUdANaM // 15 // upayogavizuddho yo vigatAvaraNAntarAyamoharajAH / bhUtaH svayamevAtmA yAti paraM jJeyabhUtAnAm // 15 // yo hi nAma caitanyapariNAmalakSaNenopayogena yathAzakti vizuddho bhUtvA vartate sa gAthAparyantaM jJAnaprapaJcaH / tatazcASTAdazagAthAparyantaM sukhaprapaJcazcetyantarAdhikAracatuSTayena zuddhopayogAdhikAro bhavati / atha paJcaviMzatigAthAparyantaM jJAnakaNThikAcatuSTayapratipAdakanAmA dvitIyo'dhikArazcetyadhikAradvayena, tadanantaraM khatantragAthAcatuSTayena caikottarazatagAthAbhiH prathamamahAdhikAre samudAyapAtanikA jJAtavyA // idAnIM prathamapAtanikAbhiprAyeNa prathamataH paJcagAthAparyantaM paJcaparameSThinamaskArAdiprarUpaNaprapaJcaH, tadanantaraM saptagAthAparyantaM jJAnakaNThikAcatuSTayapIThikAvyAkhyAnaM kriyate, tatra paJcasthalAni bhavanti teSvAdau namaskAramukhyatvena gAthApaJcakaM, tadanantaraM cAritrasUcana mukhyatvena ' saMpajjai NivANaM' iti prabhRti gAthAtrayamatha zubhAzubhazuddhopayogatrayasUcanamukhyatvena ' 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 caturdazagAthAbhissamudAyapAtanikA proktA // D d yA iti caturdazagAthAbhiH sthalapaJcakena pIThikAbhidhAnaH prathamo'ntarAdhikAraH samAptaH // tadanantaraM sAmAnyena sarvajJasiddhirjJAnavicAraH saMkSepeNa zuddhopayogaphalaM ceti kathanarUpeNa gAthAsaptakam / tatra sthalacatuSTayaM bhavati, tasmin prathamasthale sarvajJakharUpakathanArthaM prathama svayambhUkathanArthaM dvitIyA ceti 'uvaogavisuddho' ityAdi gAthAdvayam / atha vata utpAdavyayadhrauvyasthApanArtha prathamagAthA, punarapi tasyaiva dRDhIkaraNArtha i vihINo' ityAdi gAthAdvayam / atha sarvajJazraddhAnenAnantasukhaM bhavatIti tthavariTTha' ityAdi sUtramekam / atIndrana kevalibhuktinirAkaraNamukhyatvena dvitIyA ceti pakkhINadhAikammo ' evaM dvitIyAntarAdhikAre sthalacatuSTayena samudAyapAtanikA // tadyathA U na * [ a0 1, gA0 15 Age zuddhopayogake lAbhake bAda hI zuddha AtmasvabhAva kI prApti hotI [ yaH upayogazuddhaH AtmA jJeyabhUtAnAM pAraM yAti " bhAva saMhita karatA karttA

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- pravacanasAra:khalu pratipadamudbhidyamAnaviziSTavizuddhizaktirudranthitAsaMsArabaddhadRDhataramohagranthitayAtyantani5 vikAracaitanyo nirastasamastajJAnadarzanAvaraNAntarAyatayA niHpratiSavijRmbhitAtmazaktizca svaya meva bhUto jJeyatvamApannAnAmantamavApnoti / iha kilAtmA jJAnasvabhAvo jJAnaM tu jJeyamAtraM tataH samastajJeyAntarvartijJAnasvabhAvamAtmAnamAtmA zuddhopayogaprasAdAdevAsAdayati // 15 // atha zuddhopayogajanyasya zuddhAtmasvabhAvalAbhasya kArakAntaranirapekSitayA'tyantamAtmAyattatvaM dhotayati taha so laddhasahAvo savaNhU sblogpdimhido| bhUdo sayamevAdA havadi sayaMbhu tti Niddiho // 16 // nantaraM kevalajJAnaM bhavatIti kathayati / athavA dvitIyapAtanikA-kundakundAcAryadevAH sambodhanaM kurvanti, he zivakumAramahArAja, ko'pyAsannabhavyaH saMkSeparuciH pIThikAvyAkhyAnameva zrutvAtmakArya karoti, anyaH ko'pi punarvistararuciH zuddhopayogena saMjAtasarvajJasya jJAnasukhAdikaM vicArya pazcAdAtmakArya karotIti vyAkhyAti-uvaogavisuddho 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 / sarva jAnAtItyarthaH / ato vistaraH-yo nirmohazuddhAtmasaMvittilakSaNena zuddhopayogasaMjJenAgamabhASayA pRthaktvavitarkavIcAraprathamazukladhyAnena pUrva niravazeSamohakSapaNaM kRtvA tadanantaraM rAgAdivikalpopAdhirahitasvasaMvittilakSaNenaikatvavitarkavIcArasaMjJadvitIyazukladhyAnena kSINakaSAyaguNasthAne'ntarmuhUrtakAlaM sthitvA tasyaivAntyasamaye jJAnadarzanAvaraNavIryAntarAyAbhidhAnaghAtikarmatrayaM yugapadvinAzayati / sa jagatrayakAlatrayavartisamastavastugatAnantadharmANAM yugapatprakAzakaM kevalajJAnaM prApnoti / tataH sthitaM zuddhopayogAtsarvajJo bhavatIti // 15 // atha zuddhopayogajanyasya zuddhAtmakhabhAvaprayogase nirmala ho gayA hai, vahI AtmA sava padArthoke aMtako pAtA hai, arthAt jo jIva hai, vahIM tInakAlavartI samasta padArthoke jAnanevAle kevalajJAnako sA hotA huA ki [vigatAvaraNAntarAyamoharajAH svayameva huI jJAnAvaraNa, darzanAvaraNa, antarAya, tathA mohanIyakarmarUpa sA Apa hI hotA huA / bhAvArtha-jo zuddhopayogI jIva hai, vaha ' jAnAjAna zaddha hotA haA vArahaveM guNasthAnake antameM saMpUrNa cAra ghAtiyA " hai, kAra se rAjJAnako pAtA hai, aura AtmAkA svabhAva jJAna hai, jJAna jJeyake ___mUDhabuddhi bhayokAloMmeM rahanevAle saba padArtha haiM, isaliye zuddhopayogake prasAdase hI . bhavati-] nahIM liyako jAnanevAle kevalajJAnako prApta hotA hai // 15 // Age karate, [ tasya pradezo kevalajJAnamaya zuddhAtmakA lAbha vaha jisa samaya isa AtmAko

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20 / 20 / - rAyacandrajainazAstramAlA - [a0 1, gA0:16tathA sa labdhasvabhAvaH sarvajJaH sarvalokapatimahitaH / ...." bhUtaH svayamevAtmA bhavati svayambhUriti nirdiSTaH // 16 // . . . ..' ' ayaM khalvAtmA zuddhopayogabhAvanAnubhAvapratyastamitasamastaghAtikarmatayA samupalabdhazuddhA- , nantazakticitsvabhAvaH, zuddhAnantazaktijJAyakasvabhAvena svatantratvAgrahItakartRtvAdhikAraH, . zuddhAnantazaktijJAnavipariNamanasvabhAvena prApyatvAt karmatvaM kalayan , zuddhAnantazaktijJAna- . vipariNamanasvabhAvena sAdhakatamatvAt karaNatvamanubibhrANaH, zuddhAnantazaktijJAnavipariNamanasvabhAvena karmaNA samAzriyamANatvAt saMpradAnatvaM dadhAnaH, zuddhAnantazaktijJAnavipari- .. Namanasamaye pUrvapravRttavikalajJAnasvabhAvApagame'pi sahajajJAnasvabhAvena dhruvatvAvalambanAdapAlAbhasya bhinnakArakanirapekSatvenAtmAdhInatvaM prakAzayati-taha so laddhasahAvo yathA nizcayaratnatrayalakSaNazuddhopayogaprasAdAtsarvaM jAnAti tathaiva saH pUrvoktalabdhazuddhAtmasvabhAvaH san AdA ayamAtmA havadi sayaMbhu tti NihiTTho svayambhUrbhavatIti nirdiSTaH kathitaH / kiM viziSTo bhUtaH / savaNhU sabalogapadimahido bhUdo sarvajJaH sarvalokapatimahitazca bhUtaH saMhotA hai, tava kartA-karmAdi chaha kArakarUpa Apa hI hotA huA svAdhIna hotA hai, aura kisI dUsare kArakako nahIM cAhatA hai, yaha kahate haiM- [tathA sa AtmA khayambhUH bhavati iti nirdiSTaH] jaise zuddhopayogake prabhAvase kevalajJAnAdi guNoMko prApta huA thA, usI prakAra vahI AtmA 'svayaMbhU' nAmavAlA bhI hotA hai, aisA 'jinendradevane, kahA hai| 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 karmoke nAzase anaMtajJAnAdi zaktirUpa apanA svabhAva jisane ? phira [sarvajJaH] tIna kAlameM rahanevAle saba padArthoko jAnanevAlA hai svayaMbhU AtmA / [sarvalokapatimahitaH] tInoM bhuvanoMke sama":"'' cakravartI inakara pUjita hai / phira kaisA hai ? [svayameva bhUta parakI sahAyatAke vinA apane zuddhopayogake balase anAdi hI .... aneka prakArake bandhoMko tor3akara nizcayase isa padavIko prApta hune sura, asura, manuSyoMke svAmiyoMse pUjya sarvajJa vItarAga tIna loka pava sahinA .. svayaMbhUpaduko prApta huA hai| aura karatA

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.. 16.] . . .. -pravaMcanasAraH - - : dAnatvamupAdadAnaH, zuddhAnantazaktijJAnavipariNamanasvabhAvasthAdhArabhUtatvAdadhikaraNatvamAtmasAtkurvANaH, svayameva SaTArakIrUpeNopajAyamAnaH, utpattivyapekSayA dravyabhAvabhedabhinaghAtikarmANyapAsya svayamevAvirbhUtatvAdvA svayaMbhUriti nirdizyate / ato- na nizcayataH jAtaH / katham / sayameva nizcayena khayameveti / tathAhi-abhinnakArakacidAnandaikacaitanyakhakhabhAvena svatantratvAt kartA bhavati / nityAnandaikakhabhAvena svayaM prApyatvAt karmakArakaM bhavati / zuddhacaitanyakhabhAvena sAdhakatamatvAtkaraNakArakaM bhavati / nirvikAraparamAnandaikapariNatilakSaNena zuddhAtmabhAvarUpakarmaNA samAzriyamANatvAtsaMpradAnaM bhavati / tathaiva pUrvamatyAdijJAnavikalpavinAze' ava SaTkAraka dikhAte haiM-kartA 1 karma 2 karaNa 3 saMpradAna 4 apAdAna 5 adhikaraNa 6 ye chaha kArakoMke nAma haiM, aura ye saba do do tarahake haiM, eka vyavahAra dUsarA nizcaya / unameM jisa jagaha parake nimittase kAryakI siddhi kIjAya, vahA~ vyavahAra paTkAraka 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 haiN| kyoMki vAstava meM koI dravya kisI dravyakA kartA va hartA nahIM hai, isaliye vyavahArakAraka asatya hai, apaneko Apa hI karatA hai, isa kAraNa nizcayakAraka satya hai / jo svAdhIna 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, ghaDArUpa kAryako karatA hai, isase ghaTa karma hai, daMDa cakra cIvara (DorA ) Adikara yaha ghaTa karma siddha hotA jariye daMDa Adika. karaNa kAraka haiM, jala vagairaHke bharaneke liye ghaTa diyA jAnanA, lie saMpradAnakAraka hai, miTTIkI piMDarUpAdi avasthAko chor3a ghaTa avasthAko ...to.6, [ nakAraka hai, bhUmike AdhArase ghaTakarma kiyA jAtA hai, banAyA jAtA [ jAti kSedhikaraNakAraka samajhanA, isa prakAra ye vyavahAra kAraka haiM / kyoMki "0: jonAjAnI karma anya hai, karaNa anya hI dravya hai, dUsare hI ko denA dUsarese -, hai, '' kA sesI hai| nizcaya chaha kAraka apane Apa hI meM hote haiM, jaise-mRttikA-:', mUDhabuddhiko maryAvahai, apane ghaTa pariNAma karmako karatA hai, isaliye Apa hI karma ... bhavati] nahIM goliyaTa pariNAmako siddha karatA hai, 'isaliye svayaM hI karaNa hai, apane ...marate, [ tasya pradeke apaneko hI sauMpa detA hai, isa kAraNa Apa hI saMpradAna hai| pra "

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22 - rAyacandrajainazAstramAlA - [a0 1, gA0 16pareNa sahAtmanaH kArakatvasambandho'sti, yataH zuddhAtmasvabhAvalAbhAya sAmagrImArgaNavyagratayA parataMtrairbhUyate // 16 // pyakhaNDitaikacaitanyaprakAzenAvinazvaratvAdapAdAnaM bhavati / nizcayazuddhacaitanyAdiguNasvabhAvAtmanaH khayamevAdhAratvAdadhikaraNaM bhavatItyabhedaSaTkArakIrUpeNa khata eva pariNamamANaH sannayamAtmA paramAtmasvabhAvakevalajJAnotpattiprastAve yato bhinnakArakaM nApekSate tataH svayaMbhUrbhavatIti bhAvArthaH apanI mRtpiDa avasthAko chor3a apanI ghaTa avasthAko karatA hai, isaliye Apa hI apAdAna hai| apane meM hI apane ghaTapariNAmako karatA hai, isaliye Apa hI adhikaraNa hai| isa taraha ye nizcaya paTkAraka haiM, kyoMki kisI bhI dUsare dravyakI sahAyatA nahIM hai, isa kAraNa apane ApameM hI ye nizcayakAraka sAdhe jAte haiM / 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 svarUpako sAdhana karatA hai, vahA~para apane anaMtajJAnakara 'karaNakAraka' hotA hai, yaha AtmA apane zuddhapariNAmoMko 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 prApta 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 kAraka hotA hai| yaha AtmA jaba apane zuddhaanaMtazakti jJAyakasvabhAva usa dazAmeM 'adhikaraNakAraka'ko svIkAra karatA hai| isa prakAra yaha karA... paTTakArakarUpa hokara apane zuddha svarUpako utpanna (pragaTa) kapadavIko pAtA hai| athavA anAdikAlase bahuta majabUta ba~dhe na pai? // 5 // (jJAnAvaraNa 1 darzanAvaraNa 2 mohanIya 3 antarAya' 4) nAza ka ra hai, dUsarekI sahAyatA kucha bhI nahIM lI, isa kAraNa svayaMbhU kahA jA kare, ki parakI sahAyatAse svarUpakI prApti kyoM nahIM hotI ? 7. yava sahita yaha AtmA parAdhIna hove, to AkulatA sahita hojAya, aura . aura karatA hai| - - on

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17.] atha svAyambhuvasyAsya zuddhAtmasvabhAvalAbhasyAtyantamanapAyatvaM kathaMcidutpAdavyayadhau vyayuktatvaM cAlocayati- jAnanA, to . [ * pravacanasAraH [ga] from - bhaMgavihINo ya bhavo saMbhavaparivajjido viNAso hi / vijjadi tasseva puNo ThidisaMbhavaNAsasamavAyo // 17 // bhaGgavihInazca bhavaH saMbhavaparivarjito vinAzo hi / vidyate tasyaiva punaH sthitisaMbhavanAzasamavAyaH // 17 // asya khalvAtmanaH zuddhopayogaprasAdAt zuddhAtmasvabhAvena yo bhavaH sa punastena rUpeNa pralayAbhAvAdbhaGgavihInaH / yastvazuddhAbhAvena vinAzaH sa punarutpAdAbhAvAtsaMbhavaparivarjitaH / ato'sya siddhatvenAnapAyitvam / evamapi sthitisaMbhavanAzasamavAyo'sya na vipratiSidhyate, bhaGgarahitotpAdena saMbhavavarjitavinAzena tadvayAdhArabhUtadravyeNa ca samavetatvAt // 17 // // 16 // evaM sarvajJamukhyatvena prathamagAthA / svayaMbhUmukhyatvena dvitIyA ceti prathamasthale gAthA - dvayaM gatam // athAsya bhagavato dravyArthikanayena nityatve'pi paryAyArthikanayenAnityatvamupadi - zati - bhaMgavihINo ya bhavo bhaGgavihInazca bhavaH jIvitamaraNAdisamatAbhAvalakSaNaparamopekSAsaMyamarUpazuddhopayogenotpanno yo'sau bhavaH kevalajJAnotpAdaH / sa kiM viziSTaH / bhaGga vinAzarahitaH / saMbhavaparivajjido viNAso hi yo'sau midhyAtvarAgAdisaMsaraNarUpasaMsAraparyAyasya vinAzaH sa kiMviziSTaH / saMbhavahInaH nirvikArAtmatattvavilakSaNarAgAdipariNAmAbhAvAdutpattirahitaH / tasmAjjJAyate tasyaiva bhagavataH siddhakharUpato dravyArthikanayena vinAzo nAsti / vijjadi tasseva puNo ThidisaMbhavaNAsasamavAyo vidyate tasyaiva punaH sthitisaMbhavanAzasamavAyaH, tasyaiva bhagavataH paryAyArthikanayena zuddhavyaJjana paryAyApekSayA siddhaparyAyeNotpAdaH, saMsAraparyAyeNa vinAzaH, kevalajJAnAdiguNAdhAradravyatvena dhauvyamiti / tataH sthitaM dravyArthikanayena nihai, vahA~ svarUpakI prApti nahIM, isa kAraNa parakI sahAyatA vinA hI AtmA nirAkula hotA zAmeM apanI sahAyatA se Apako pAtA hai / isaliye nizcaya karake Apa hI jo apanI anaMtazaktirUpa saMpadA se paripUrNa hai, to vaha dUsarekI icchA kabhI nahIM // 16 // Age isa svayaMbhU prabhUke zuddhasvabhAvako niya kisI prakArase utpAda, vyaya, dhaunya avasthA bhI dikhalAte haiM joga jAna bhaMgavihInaH bhavaH vidyate ] jo AtmA zuddhopayoga ke prasAdase ha ro, usa AtmAke nAzarahita utpAda hai / arthAt jo isa AtmAke mUDhabuddhike mada huI, phira usakA nAza kabhI nahIM hotA [ ca saMbhavaparivabhavati - ] nahIM rA liye aura vinAza hai, vaha utpattikara rahita hai, arthAt anAdikAlakI [tasya deva se paidA huA jo vibhAva (azuddha ) pariNAma usakA ekavAra pra0 23

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rAyacandra jainazAstramAlA athotpAdAditrayaM sarvadravyasAdhAraNatvena zuddhAtmano'pyavazyaM bhavatIti vibhAvayati uppAdo ya viNAso vijadi savvassa aTThajAdassa / pajAeNa du kevi aTTho khalu hodi sambhUdo // 18 // utpAdazca vinAzo vidyate sarvasyArthajAtasya / paryAyeNa tu kenApyarthaH khalu bhavati sadbhUtaH // 18 // yathAhi jAtyajAmbUnadasyAGgadaparyAyeNotpattirdRSTA / pUrvavyavasthitAGgulIyakAdiparyAyeNa tyatve'pi paryAyArthikanayenotpAdavyayabhauvyatrayaM saMbhavatIti // 17 // athotpAdAditrayaM yathA suvarNAdimUrtapadArtheSu dRzyate tathaivAmUrte'pi siddhakharUpe vijJeyaM padArthatvAditi nirUpayati -- uppAdo ya viNAso vijjadi savvassa aTThajAdassa utpAdazca vinAzazca vidyate tAvatsarvasyArtha - jAtasya padArthasamUhasya / kena kRtvA / pajjAeNa du keNavi paryAyeNa tu kenApi vivakSite - nArthavyaJjanarUpeNa khabhAvavibhAvarUpeNa vA / sa cArthaH kiM viziSTaH / aTTho khalu hodi sambhUdo arthaH khalu sphuTaM sattAbhUtaH sattAyA amino bhavatI'ti / tathAhi -- suvarNagorasamRttikApuruSAdimUrtapadArtheSu yathotpAdAditrayaM loke prasiddhaM tathaivAmUrte'pi muktajIve / yadyapi zuddhAtmaruciparicchittinizcalAnubhUtilakSaNasya saMsArAbasAnotpannakAraNa samayasAraparyAyasya vinAzo bha- ' " 24 [ a0 1, gA0 1.8 - * nAza huA, phira vaha nahIM utpanna hotA hai, isase tAtparya yaha nikalA, ki jo isa bhagavAn - ( jJAnavAna ) AtmAke utpAda hai, vaha vinAza rahita haiM, aura vinAza utpatti rahita hai, tathA apane siddhisvarUpa kara dhruva (nitya) hai, arthAt jo yaha AtmA pahale azuddha hAlata meM thA, vahI AtmA aba zuddhadazAmeM maujUda hai, isakAraNa dhruva hai| [tasyaiva punaH sthitisaMbhavanAzasamavAyaH ] phira usI AtmAke dhauvya utpatti nAza ina tInoM kA milApa eka hI samaya meM maujUda hai, kyoMki yaha bhagavAn eka hI vakta tInoM svarUpa pariNamatA hai, arthAt jisa samaya zuddha paryAyakI utpatti hai, usI vakta aMzuddha paryAyakA nAza hai, aura usI kAlameM dravyapanese dhruva hai, dUsare samayakI jarUrata hI nahIM hai, yaha, abhiprAya huA, ki dravyArthikanayase AtmA nitya honepara bhI paryAyArthika vinAza, dhauvya, ina tInoM sahita hI hai // 17 // Age utpAda ANi hai, isa kAraNa saba dravyoM meM hai, to phira AtmAmeM bhI avazya haiM, ' [ kenApi ] kisI eka [ paryAyeNa ] paryAyase [sarvasya padArthokI [ utpAdaH ] utpatti [ ca vinAzaH ] tathA nAza [ [tu] lekina [kha] nizcayase [ arthaH ] padArtha [ sadbhUtaH ] hai / bhAvArtha - padArthakA astitva ( honA ) sattAguNase hai, aura dhauvyasvarUpa hai, so kisI paryAyase utpAda tathA kisI paryAyase pAva sahi ra karatA

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25 . 19.] -pravacanasAraHca vinAzaH / pItatAdiparyAyeNa tUbhayatrApyutpattivinAzAvanAsAdayataH dhruvatvam / evamakhiladravyANAM kenacitparyAyaNotpAdaH kenacidvinAzaH kenacidrauvyamityavaboddhavyam / ataH zuddhAtmano'pyutpAdAditrayarUpaM dravyalakSaNabhUtamastitvamavazyaM bhAvi // 18 // athAsyAtmanaH zuddhopayogAnubhAvAtsvayaMbhuvo bhUtasya kathamindriyairvinA jJAnAnandAviti saMdehamudasyati pakkhINaghAdikammo aNaMtavaravIrio adhiktejo| jAdo aNidio so NANaM sokkhaM ca pariNamadi // 19 // vati tathaiva kevalajJAnAdivyaktirUpasya kAryasamayasAraparyAyasyotpAdazca bhavati, tathApyubhayaparyAyapariNatAtmadravyatvena dhrauvyatvaM padArthatvAditi / athavA jJeyapadArthAH pratikSaNaM bhaGgatrayeNa pariNamanti tathA jJAnamapi paricchityapekSayA bhaGgatrayeNa pariNamati / SaTsthAnagatAgurulaghukaguNavRddhihAnyapekSayA vA bhaGgatrayamavaboddhavyamiti sUtratAtparyam // 18 // evaM siddhajIve dravyArthikanaparyAyase dhruvapanA saba padArtho meM hai / jaba saba padArthoMmeM tInoM avasthA hai, 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 saMsAraavasthAmeM deva Adi paryAyakara utpanna hotA hai, manuSya Adika paryAyase vinAza pAtA hai, aura jIvapanese sthira hai| mokSa avasthAmeM bhI zuddhapanese utpanna hotA hai, azuddha paryAyase vinAzako prApta hotA hai, aura dravyapanese dhruva hai| athavA AtmA saba padArthoko jAnatA hai, jJAna hai, vaha jJeya (paMdArtha) ke AkAra hotA hai, isaliye saba padArtha jaise jaise utpAda vyaya dhrauvyarUpa hote haiM, vaise vaise jJAna bhI hotA hai, isa jJAnakI ApekSA bhI AtmAke utpAda, vyaya, dhrauvya jAna lenA, tathA paTUguNI hAni vRddhikI apekSA bhI utpAda Adika tIna AtmAmeM haiN| isI prakAra aura bAkI dravyoMmeM utpAda Adi siddha kara lenaa| yahA~para mimIne prazna kiyA, ki dravyakA astitva (maujUda honA) utpAda vagairaH tInase kyoM dhruva hI se kahanA cAhiye, kyoMki jo dhruva (sthira) hogA, vaha sadA maujUda jasakA samAdhAna isa taraha hai jo padArtha dhruva hI hotA, taba maTTI sonA '; to ... [ artha apane sAdA AkArase hI rahate, ghar3A, kuMDala, dahI vagairaH bheda jokSa aisA dekhanemeM nahIM AtA / bheda to avazya dekhane meM AtA hai, ' jAnAjAna sthAkara upajatA bhI hai, aura nAza bhI pAtA hai, isI liye dravyakA - hA '. kAra se hai| agara aisA na mAnA jAve, to saMsArakA hI lopa hojAve, mUDhabuddhi maryAda huI, ki paryAyase utpAda tathA vyaya siddha hote haiM, aura dravya... bhavAti-] nahIM liye hai, ina tInoMse hI dravyakA astitva (maujUdagI) hai // 18 // .... "nate. [tasya pradezo yaha AtmA zuddhopayogake prabhAvase svayaMbhU to huA, paraMtu iMdri

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- rAyacandra jainazAstramAlA - prakSINaghAtikarmA anantavaravIryo'dhikatejAH / jAto'nindriyaH sa jJAnaM saukhyaM ca pariNamate // 19 // ayaM khalvAtmA zuddhopayogasAmarthyAt prakSINaghAtikarmA, kSAyopazamikajJAnadarzanAsaMpRtatvAdatIndriyo bhUtaH sannikhilAntarAyakSayAdanantavaravIryaH kRtsnajJAnadarzanAvaraNapralayAdadhikakevalajJAnadarzanAbhidhAnatejAH, samastamohanIyAbhAvAdatyantanirvikArazuddhacaitanyakhayena. nityatve'pi vivakSitaparyAyeNotpAdavyayadhauvyasthApana rUpeNa dvitIyasthale gAthAdvayaM gatam / atha taM pUrvoktasarvajJaM ye manyante te samyagdRSTayo bhavanti, paramparayA mokSaM ca labhanta iti pratipAdayati 26 [ a0 1, gA0 19 'taM saba riTTha iTuM amarAsuraypahANehiM / ye saddati jIvA tesiM dukkhANi khIyaMti // 1 // 1 taM saGghaTTavariGkaM taM sarvArthavariSThaM iTuM iSTamabhimataM / kaiH / amarAsurappahANehiM amarAsurapradhAnaiH / ye saddahaMti ye zraddadhati rocante jIvA bhavyajIvAH / tesiM teSAm / dukkhANi duHkhAni / khIyaMti vinAzaM gacchanti iti sUtrArthaH // 1 // evaM nirdoSiparamAtmazraddhAnAnmokSo bhavatIti kathanarUpeNa tRtIyasthale gAthA gatA // athAsyAtmano nirvikArakha - saMvedanalakSaNazuddhopayogaprabhAvAtsarvajJatve satIndriyairvinA kathaM jJAnAnandAviti pRSThe pratyuttaraM dadAti--- pakkhINaghAdikammo jJAnAdyanantacatuSTayakharUpaparamAtmadravyabhAvanAlakSaNazuddhopayogabalena prakSINaghAtikarmA san / aNaMtavaravIrio anantavaravIryaH / punarapi kiM viziSTaH / ahiyatejo adhikatejAH / atra tejaH zabdena kevalajJAnadarzanadvayaM grAhyam / jAdo so sa pUrvoyoMke vinA jJAna aura AnaMda isa AtmAke kisa taraha hotA hai, aisI zaMkAko dUra karate haiM, arthAt ye ajJAnI jIva indriya viSayoMke bhogane meM hI jJAna, AnaMda mAna baiThe haiM, unake cetAvaneke liye svabhAva se utpanna hue jJAna tathA sukhako dikhAte haiM - [ saH ] vaha svayaMbhU bhagavAn AtmA [ atIndriyaH jAtaH 'san' ] indriya jJAna hotA huA [ jJAnaM saukhyaM ca ] apane aura parake prakAzane (jAha tathA AkulatA rahita apanA sukha, ina donoM svabhAvarUpa [ pariNamati geruanri kaitI kaisA hai bhagavAn | [ prakSINaghAtikarmA] sarvathA nAza kiye. 4 karma jisane arthAt jabataka ghAtiyAkarma sahita thA, tabataka kSAya tathA cakSurAdidarzana sahita thA / ghAtiyAkamoM ke nAza hote hI Apa kaisA hai ? [ anantavaravIryaH ] maryAdA rahita hai, utkRSTa bala i dUra honese anantabala sahita hai / phira kaisA hai ? [ adhikatejAH dubhava sahita 1 isa gAthAkI zrImat amRtacandrAcAryane TIkA nahIM kIM / tAtparyavRtti meM hI irAra karata

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20.]. - pravacanasAraH 27 bhAvamAtmAnamAsAdayan svayameva svapara prakAzakatvalakSaNaM jJAnamanAkulatvalakSaNaM saukhyaM ca bhUtvA pariNamate / evamAtmano jJAnAnandau svabhAva eva / svabhAvasya tu parAnapekSatvAdindriyairvinApyAtmano jJAnAnandau saMbhavataH // 19 // athAtIndriyatvAdeva zuddhAtmanaH zArIraM sukhaduHkhaM nAstIti vibhAvayati--- 4 ktalakSaNa AtmA jAtaH saMjAtaH / kathaMbhUtaH / aNiMdiyo anindriya indriyaviSayavyApArarahitaH / anindriyaH san kiM karoti / NANaM sokkhaM ca pariNamadi kevalajJAnamanantasaukhyaM ca pariNamatIti / tathAhi ---- anena vyAkhyAnena kimuktaM bhavati, AtmA tAvannizcayenAnantajJAnasukhakhabhAvo'pi vyavahAreNa saMsArAvasthAyAM karmapracchAditajJAnasukhaH san pazcAdindriyAdhAreNa kimapyalpajJAnaM sukhaM ca pariNamati / yadA punarnirvikalpakhasaMvittibalena 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 kabalAhArAdisukham asAtodayajanitaM kSudhAdiduHkhaM ca / kasmAnnAsti / jamhA ahiMdiyattaM jAdaM yasmAnmohAdighAtikarmAbhAve paJcendriyaviSayasukhAya rUpa prakAza jisake arthAt jJAnAvaraNa darzanAvaraNa karmake jAnese anaMtajJAna, anaMtadarza 1 namayI hai, aura samasta mohanIyakarma ke 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 jAnepara svAbhAvika prakAza hojAtA hai, isI prakAra isa AtmAke mI jAnanA, karanevAle karmoMke dUra hojAnese svAbhAvika ( kisIke nimitta vinA ) to [ hojAtA hai // 19 // ha [jagatmA iMdriyoMke AdhIna hai, tabataka zarIrasaMbaMdhI sukha, duHkhakA jojAnA kevalajJAnI bhagavAn atIndriya hai, isa kAraNa isake zarIranakAra aise sahIM hai, aisA kahate haiM - [ kevalajJAninaH ] kevalajJAnIke mUDhabuddhiko maryAdatpanna huA [ saukhyaM ] bhojanAdika sukha [ vA punaH duHkhaM ] bhavati - ] nahI liye duHkha [ nAsti ] nahIM hai [ yasmAt ] isI kAraNa se isa kevalI[tasya drayatvaM jAtaM ] indriyarahita bhAva pragaTa huA [ tasmAttu ] isI prade graeN. sokkhaM vA puNa dukkhaM kevalaNANissa Natthi dehagadaM / jamhA adidiyattaM jAdaM tamhA du taM NeyaM // 20 // * "

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28 - rAyacandrajainazAmAlA - [a0 1, gA0 20saukhyaM vA punarduHkhaM kevalajJAnino nAsti dehagatam / yasmAdatIndriyatvaM jAtaM tasmAttu tajjJeyam // 20 // yata eva zuddhAtmano jAtavedasa iva kAlAyasagolotkUlitapudgalAzeSavilAsakalpo vyApArahitatvaM jAtam / tamhA du taM NeyaM tasmAdatIndriyatvAddhetoratIndriyameva tajjJAnaM sukhaM ca jJeyamiti / tadyathA-lohapiNDasaMsargAbhAvAdagniryathA ghanaghAtapiTTanaM na labhate tathAyamAtmApi lohapiNDasthAnIyendrigrAmAbhAvAt sAMsArikasukhaduHkhaM nAnubhavatItyarthaH / kazcidAha-kevalinAM , bhuktirasti, audArikazarIrasadbhAvAt / asadvedyakarmodayasadbhAvAdvA / asmadAdivat / parihAramAha-tadbhagavataH zarIramaudArikaM na bhavati kiMtu paramaudArikam-"zuddhasphaTikasaMkAzaM tejomUrtimayaM vapuH / jAyate kSINadoSasya saptadhAtuvivarjitam" / / yaccoktamasadedyodayasadbhAvAttatra parihAramAha-yathA brIhyAdivIjaM jalasahakArikAraNasahitamaGkurAdikAryaM janayati tathaivAsadvedyakarma 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 kSudhAkSINazakteranantavIrya nAsti / tathaiva kSudhAduHkhitasyAnantasukhamapi nAsti / jihvendriyaparicchittirUpamatijJAnapariNatasya kevalajJAnamapi na saMbhavati / athavA anyadapi kAraNamasti / asadvedyodayApekSayA sadvedyodayo'nantaguNo'sti / tataH kAraNAt zarkarArAzimadhye nimbakaNikAvadasavedyodayo vidyamAno'pi na jJAyate / tathaivAnyadapi bAdhakamasti-yathA pramattasaMyatAditapodhanAnAM vedodaye vidyamAne'pi mandamohodayatvAdakhaNDabrahmacAriNAM strIparISahabAdhA nAsti, yathaiva ca / navagraiveyakAdyahamindradevAnAM vedodaye vidyamAne'pi mandamohodayena strIviSayabAdhA nAsti, tathA bhaga. . vatyasadvedyodaye vidyamAne'pi niravazeSamohAbhAvat kSudhAbAdhA nAsti / yadi punarucyate bhavadbhiHmidhyAdRSTyAdisayogakevaliparyantAstrayodazaguNasthAnavartino jIvA AhArakA bhavantItyAhArakamArgaNAyAmAgame bhaNitamAste, tataH kAraNAt kevalinAmAhAro'stIti / tadapyayuktam / parihAraH-- mma-kammahAro kavalAhAro ya leppamAhAro / ojamaNo vi ya kamaso AhAro chavi gAthAkathitakrameNa yadyapi paTprakAra AhAro bhavati tathApi nokarmAhArApekSayA kA. mavaboddhavyam / na ca kavalAhArApekSayA / tathAhi -sUkSmAH surasAH . "... bhavinaH kavalAhAraM vinApi kiJcidUnapUrvakoTiparyantaM zarIrasthitihetavaH / / kazarIranokarmAhArayogyA lAbhAntarAyakarmaniravazeSakSayAt pratikSaNaM :liye [ tat jJeyaM ] tat arthAt atIndriya hI jJAna aura bhAvArtha-jaise Aga loheke golekI saMgati chUTa jAnepara gha yava sahi / hotI, isI prakAra yaha AtmA bhI lohake piNDasamAna jo indri. * karatA hai| mA. /

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20.].. --pravacanasAraH nAstIndriyagrAmastata eva ghoraghanaghAtAbhighAtaparamparAsthAnIyaM zarIragataM sukhaduHkhaM na syAt // 20 // . atha jJAnasvarUpaprapaJcaM saukhyasvarUpaprapaJcaM ca kramapravRttaprabandhadvaidhenAbhidadhAti, tatra kevalino'tIndriyajJAnapariNatatvAtsarvapratyakSaM bhavatIti vibhAvayativalilabdhivyAkhyAnakAle 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 nUtanazarIradhAraNArtha trayANAM zarIrANAM SaNNAM paryAptInAM 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-kevalinAM kavalAhAro'sti manuSyatvAt vartamAnamanuSyavat / tadapyayuktam / , tarhi pUrvakAlapuruSANAM sarvajJatvaM nAsti, rAmarAvaNAdipuruSANAM ca vizeSasAmarthya nAsti vartamAna manuSyavat / na ca tathA / kiMca chadmasthatapodhanA api saptadhAturahitaparamaudArikazarIrAbhAve 'chaTo tti paDhamasaNNA' iti vacanAt pramattasaMyataSaSThaguNasthAnavartino yadyapyAhAraM gRhNanti tathApi jJAnasaMyamadhyAnasiddhyartha, na ca dehamamatvArtham / uktaM ca-"kAyasthityarthamAhAraH kAyo jJAnArthamiSyate / jJAnaM karmavinAzAya tannAze paramaM sukham // Na balAusAhaNaThaM Na sarIrassa ya caya? tejahu~ / NANaTha saMjamaTuM jhANaThaM ceva bhuMjaMti // " tasya bhagavato jJAnasaMyamadhyAnAdiguNAH khabhAvenaiva tiSThanti na cAhArabalena / yadi punardehamamatvenAhAraM gRhNAti tarhi chadmasthebhyo'pyasau hInaH prAmoti / athocyate-tasyAtizayavizeSAtprakaTA bhuktirnAsti pracchannA vidyate / tarhi paramaudArikazarIratvAdbhuktireva nAstyayamevAtizayaH kiM na bhavati / tatra tu pracchannamuktau mAyAsthAnaM dainyavRttiH, anye'pi piNDazuddhikathitA doSA bahavo bhavanti / te cAnyatra tarkazAstre jJAtavyAH / .. kaNmagranthatvAnnocyanta iti / ayamatra bhAvArthaH-idaM vastukharUpameva jJAtavyamatrAgraho na jAnanA, tU / durAgrahe sati rAgadvepotpattirbhavati tatazca nirvikAracidAnandaikakhabhAvaparamA- to , [ vati // 20 // evamanantajJAnasukhasthApane prathamagAthA kevalibhuktinirAkaraNe "[jAkI viMgatam / / ": jolAI jAna catuSTayena sAmAnyena sarvajJasiddhinAmA dvitIyo'ntarAdhikAraH smaaptH||2|| hai,..' meM kAra se sAnAntarAdhikAre trayastriMzadgAthA bhavanti / tatrASTau sthalAni / teSvAdau kevalamUDhaddhikara mayodekhakA anubhava nahIM karatA hai / isa gAthAmeM kevalIke kavalA. bhavati-] naharU liye hai // 20 // / nate. [ tasya pradeatIndriyajJAnase hI saba vastukA pratyakSa hotA hai, yaha kahate haiM

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- rAyacandrajainazAstramAlA - [ a0 1, gA0, 21 pariNamado khalu gANaM pacakkhA saGghadavapajjAyA / so va te vijAdi uggahapucAhiM kiriyAhiM // 21 // pariNamamAnasya khalu jJAnaM pratyakSAH sarvadravyaparyAyAH / sa naiva tAn vijAnAtyavagrahapUrvAbhiH kriyAbhiH // 21 // yato na khalvindriyANyAlamvyAvagrahehAvAyapUrvaka krameNa kevalI vijAnAti / svayamevasamastAvaraNakSayakSaNa evAnAdyanantAhetukAsAdhAraNabhUtajJAnasvabhAvameva kAraNatvenopAdAya jJAnasya sarvaM pratyakSaM bhavatIti kathanamukhyatvena 'pariNamado khalu' ityAdigAthAdvayam, athaatmjnyaanyornishcyen|sNkhyaatprdeshtve'pi vyavahAreNa sarvagatatvaM bhavatItyAdikathanamukhyatvena 'AdA NANapamANaM' ityAdigAthApaJcakam, tataH paraM jJAnajJeyayoH parasparagamananirAkaraNamukhyatayA 'NANI NANasahAvo' ityAdigAthApaJcakam atha nizcayavyavahAra ke valipratipAdanAdi mukhyatvena 'jo hi sudeNa' ityAdisUtracatuSTayam, atha vartamAnajJAne kAlatrayaparyAyaparicchittikathanAdirUpeNa 'takkAligeva savve' ityAdisUtrapaJcakam, atha kevalajJAnaM bandhakAraNaM na bhavati rAgAdivikalpa - rahitaM chadmasthajJAnamapi / kiMtu rAgAdayo bandhakAraNamityAdinirUpaNamukhyatayA pariNamadi yaM' ityAdisUtrapaJcakam, atha kevalajJAnaM sarvajJAnaM sarvajJatvena pratipAdayatItyAdivyAkhyAnamukhyatvena 'jaM takkAliyamidaraM' ityAdigAthApaJcakam, atha jJAnaprapaJcopasaMhAramukhyatvena prathamagAthA, skArakathanena dvitIyA ceti 'Navi pariNamadi' ityAdi gAthAdvayam / evaM jJAnaprapaJcAbhidhAnatRtIyAntarAghikAre trayastriMzadgAthAbhiH sthalASTakena samudAyapAtanikA / tadyathA - athAtIndriyajJAnapariNatatvAtkevalinaH sarvapratyakSaM bhavatIti pratipAdayati -- paccakkhA savadavapajjAyA sarvadravyaparyAyAH pratyakSA bhavanti / kasya / kevalinaH / kiM kurvataH / pariNamado pariNamamAnasya khalu sphuTam / kim / NANaM anantapadArthaparicchittisamarthaM kevalajJAnam / tarhi kiM krameNa jAnAti / so va te vijANadi uggahapubAhiM kiriyAhiM sa ca bhagavAnnaitra tAn jAnAtyavagrahapUrvAbhiH kriyAbhiH, kiMtu yugapadityarthaH / ito vistaraH - anAdyanantamahetukaM cidAnandaikasvabhAvaM nijazuddhAtmAnamupAdeyaM kRtvA kevalajJAnotpatterbIjabhUtenAgamabhASaya w [jJAnaM pariNamamAnasya ] kevalajJAnako pariNamatA huA jo usako [ khalu ] nizcayase [sarvadravyaparyAyAH ] saba dravya kAlakI paryAyeM [ pratyakSAH ] pratyakSa arthAt pragaTa haiM / jaise tathA bAhira meM pragaTa padArtha dIkhate haiM / usI taraha bhagavAnako saba vaha kevalI bhagavAn [ tAn ] una dravyaparyAyoMko [ avagraha Adi arthAt avagraha, IhA, avAya, dhAraNArUpa jo kriyA vijAnAti ] nahIM jAnatA hai / sArAMza yaha hai ki - jaise karmoM ke 9. "41 sahi: karatA nama kurcA. 53

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22.] , . -pravacanasAraH - tadupari pravizatkevalajJAnopayogIbhUya vipariNamate / tato'syAkramasamAkrAntasamastadravyakSetrakAlabhAvatayA samastasaMvedanAlambanabhUtAH sarvadravyaparyAyAH pratyakSA bhavanti // 21 // .athAsya bhagavato'tIndriyajJAnapariNatatvAdeva na kiMcitparokSaM bhavatItyabhipraiti Natthi parokkhaM kiMci vi samaMta sabakkhaguNasamiddhassa / akkhAtIdassa sadA sayameva hi NANajAdasta // 22 // ' . nAsti parokSaM kiMcidapi samantataH sarvAkSaguNasamRddhasya / * akSAtItasya sadA svayameva hi jJAnajAtasya // 22 // asya khalu bhagavataH samastAvaraNakSayakSaNa eva . sAMsArikaparicchittiniSpattibalAdhAnasaMjJena rAgAdivikalpajAlarahitakhasaMvedanajJAnena yadAyamAtmA pariNamati, tadA khasaMvedanajJAnaphalabhUtakevalajJAnaparicchityAkArapariNatasya tasminneva kSaNe kramapravRttakSAyopazamikajJAnAbhAvAdakramasamAkrAntasamastadravyakSetrakAlabhAvatayA sarvadravyaguNaparyAyA asyAtmanaH pratyakSA bhavantItyabhiprAyaH . // 21 // atha. sarva pratyakSaM bhavatItyanvayarUpeNa pUrvasUtre bhaNitamidAnIM tu parokSaM kimapi nAstIti tamevArtha vyatirekeNa dRDhayati-Natthi parokkhaM kiMci vi asya bhagavataH parokSaM kimapi nAsti / kiMviziSTasya / samaMta sabakkhaguNasamiddhassa samantataH sarvAtmapradezaiH sAmastyena vA sparzarasagandhavarNazabdaparicchittirUpasarvendriyaguNasamRddhasya, tarhi kimakSasahitasya / naivam / akkhAtIdassa akSAtItasyendriyavyApArarahitasya, athavA dvitIyavyAkhyAnam-akSNoti jJAnena vyApnotItyakSa AtmA tadguNasamRddhasya / sadA sarvadA sarvakAlam / hue jJAnavAle, avagraha Adi jo matijJAnakI bhedarUpa kriyA haiM, unase jAnate haiM, vaise kevalI nahIM jAnate / kyoMki una kevalIbhagavAnake saba tarafase karmoke par3ade dUra hojAneke kAraNa akhaMDa ananta zaktise pUrNa, Adi anta rahita, asAdhAraNa, apane Apa hI pragaTa huA kevalajJAna hai, isa kAraNa eka hI samayameM saba dravya, kSetra, kAla, bhAva jJAnaracI bhUmimeM pratyakSa jhalakate haiM // 21 // jAnanA, bhagavAnake atIndriyajJAnarUpa pariNamana karanese koI bhI vastu parokSa nahIM to [ [asya bhagavataH ] isa kevalIbhagavAnake [ kiMcidapi ] kucha jIvaM nAsti / parokSa nahIM hai| eka hI samaya saba dravya, kSetra, kAla, " jonA jAnatA hai, isaliye parokSa nahIM / kaise haiM ? ve bhagavAn [ akSAtIha,..' kAra se rahita jJAnavAle haiM, arthAt indriye saMsArasaMbaMdhI jJAnakA kAraNa haiN| 'mUDhabuddhiveda bhayaudA liye padArthoko jAnatI haiM, isa prakArakI bhAvaiMdriyeM bhagavAnake .'. bhavati-] nasaliye sat pratyakSa svarUpa jAnate haiN| phira kaise haiM ? [ samantataH] nate. [ ta pradezoM ( aMgoM ) meM [ sarvAkSaguNasamRddhasya ] sava iMdriyoMke guNa jo

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32 - rAyacandrajainazAstramAlA - [a0 1, gA0 23hetubhUtAni pratiniyataviSayagrAhINyakSINi tairatItasya, sparzarasagandhavarNazabdaparicchedarUpaiH / samarasatayA samantataH sarverevendriyaguNaiH samRddhasya, svayameva sAmastyena svaparaprakAzanasya, . khairaM lokottarajJAnajAtasya, akramasamAkrAntasamastadravyakSetrakAlabhAvatayA na kiMcanApi parokSameva syAt // 22 // . athAtmano jJAnapramANatvaM jJAnasya sarvagatatvaM codyotayati AdA NANapamANaM NANaM NeyappamANamuddi / NeyaM loyAloyaM tamhA NANaM tu savagayaM // 23 // AtmA jJAnapramANaM jJAnaM jJeyapramANamuddiSTam / jJeyaM lokAlokaM tasmAjjJAnaM tu sarvagatam // 23 // AtmA hi 'samaguNaparyAyaM dravyam' iti vacanAt jJAnena saha hInAdhikatvarahitatvena . pariNatatvAttatparimANaM, jJAnaM tu jJeyaniSThatvAddAhyaniSThadahanavattatparimANaM, jJeyaM tu lokAlopunarapi kiMrUpasya / sayameva hi NANajAdassa svayameva hi sphuTaM kevalajJAnarUpeNa jAtasya pariNatasyeti / tadyathA-atIndriyasvabhAvaparamAtmano viparItAni kramapravRttihetubhUtAnIndriyANyatikrAntasya jagatrayakAlatrayavartisamastapadArthayugapatpratyakSapratItisamarthamavinazvaramakhaNDaikabhAsamayaM kevalajJAnaM pariNatasyAsya bhagavataH parokSaM kimapi nAstIti bhAvArthaH // 22 // evaM kevalinAM / samastaM prasyakSaM 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 pratyasparza vagairaHkA jJAna usa kara pUrNa hai, arthAt jo eka eka indriya eka eka guNako hI jAnatI haiM, jaise A~kha rUpako, isa tarahake kSayopazamajanyajJAnake abhAva honepara pragaTa hue kevalajJAnase ve kevalIbhagavAn , saba aMgoM dvArA saba sparzAdi viSayoMko jAnate haiN| phira kaise haiM ? [svayameva ] apane Apa hI [hi ] nizcaya kara [jJA. .. kevalajJAnako prApta hue haiN| bhAvArtha-apane aura paravastuke prakAzane karjA . laukikajJAnase judA aisA atIndriyajJAna ( kevalajJAna ) jaba pragaTa huA .. kisa taraha ho sakatA hai ? ( nahIM hotA ) // 22 // __ Age AtmAko jJAnapramANa kahate haiM, aura jJAnako sarvavyApaka dikha [AtmA] jIvadravya [jJAnapramANaM] jJAnake barAvara hai, kyoMki dravya apAra guNaparyAyoMke samAna hotA hai, isI nyAyase jIva bhI apane jJAnaguNake hA AtmA jJAnase na to adhika na kama' pariNamana karatA hai, jaise sonA apAtA /

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24.] .... - pravacanasAraH - kavibhAgavibhaktAnantaparyAyamAlikAlIDhasvarUpasUcitA vicchedotpAdadhrauvyA SaDdravyI sarvamiti yAvat / tato niHzeSAvaraNakSayakSaNa eva lokAlokavibhAgavibhaktasamastavastvAkAra pAramupagamya tathaivApracyutatvena vyavasthitatvAt jJAnaM sarvagatam // 23 // athAtmano jJAnapramANatvAnabhyupagame dvau pakSAvupanyasya dUSayati NANappamANamAdA Na havAdi jasseha tassa so AdA / hINo vA ahio vA NANAdo havadi dhuvameva // 24 // kSeNa dRzyate yathAyamAtmA, tathA nizcayataH sarvadaivAvyAbAdhAkSayasukhAdyanantaguNAdhArabhUto yo'sau kevalajJAnaguNasta pramANo'yamAtmA / NANaM NeyappamANamuddiDha dAhyaniSThadahanavat jJAnaM jJeyapramANamuddiSTaM kathitam / NeyaM loyAloyaM jJeyaM lokAlokaM bhavati / zuddhabuddhakakhabhAvasarvaprakAropAdeyabhUtaparamAtmadravyAdiSadravyAtmako lokaH, lokAdvahirbhAge zuddhAkAzamalokaH, taca lokAlokadvayaM khakIyasvakIyAnantaparyAyapariNatirUpeNAnityamapi dravyArthikanayena nityam / tamhA NANaM tu sabagayaM yasmAnnizcayaratatrayAtmakazuddhopayogabhAvanAbalenotpannaM yatkevalajJAnaM tadRkokIrNAkAranyAyena nirantaraM pUrvoktajJeyaM jAnAti, tasmAdvyavahAreNa tu jJAnaM sarvagataM bhaNyate / tataH sthitametadAtmA jJAnapramANaM jJAnaM sarvagatamiti // 23 // athAtmAnaM jJAnapramANaM ye na manyante tatra hInAdhikatve dUSaNaM dadAti-NANappamANamAdA Na havadi jasseha jJAnapramANamAtmA na bhavati yasya vAdino mate'tra jagati tassa so AdA tasya mate sa AtmA 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-IdhanameM sthita Aga Idhanake barAvara hai, usI taraha saba padArthoko jAnatA huA jJAna jJeyake pramANa hai, [jJeyaM lokAlokaM] jJeya hai, vaha loka tathA aloka hai, jo bhUta bhaviSyata vartamAnakAlakI anaMta paryAyoM sahita chaha dravya haiM, usako loka aura isa lokase bAhara akelA AkAza usako aloka jAnanA, donoMko jJeya kahate haiN| [tasmAt ] isaliye [ jJAnaM tu] kevalajJAna no..., [11 saba padArthoM meM praveza karanevAlA sarvavyApaka hai, arthAt sabako jAnatA .[japati / jJeyake varAbara hai // 23 // in: jotradRSTi AtmAko jJAnake pramANa nahIM mAnakara adhika tathA hIna mAnate ha,: ' meM kAlako yuktise dUSita karate haiM-[iha ] isa lokameM [ yasya ] jisa - mUr3habuddhike 'matameM' [ AtmA ] Atmadravya [ jJAnapramANaM] jJAnake varAvara [ na ". bhavati ] nahIM hotA hai, arthAt jo viparIta buddhivAle AtmAko jJAnake barAbara nahIM nate, [tasya ] usa kumatIke matameM [ sa AtmA ] vaha jIvadravya [jJAnAt ]

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- rAyacandrajainazAstramAlA - [a0 1, gA0 25hINo jadi so AdA taNNANamacedaNaM Na jaannaadi| 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 khAzrayabhUtacetanadravyasya samavAyAbhAvAdacetanaM bhavadrUpAdiguNakalpatAmApannaM na jAnAti / yadi punarjJAnAdadhika iti pakSaH kakSIkriyate tadAvazyaM jJAnAdatiriktatvAt pRthagbhUto bhavan ghaTapaTAdisthAnIyatAmApanno jJAnamantareNa na jAnAti, tato jJAnapramANa evAyamAtmAbhyupagantavyaH // 24 // 25 // hINo vA ahio vA NANAdo havadi dhuvameva hIno vA adhiko vA jJAnAtsakAzAd bhavati nizcitameveti // 24 // hINo jadi so AdA taM NANamacedaNaM Na jANAdi hIno yadi sa AtmA tadAnerabhAve sati uSNaguNo yathA zItalo bhavati tathA khAzrayabhUtacetanAtmakadravyasamavAyAbhAvAttasyAtmano 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 bhAvArtha:-ye kecanAtmAnaapane jJAnaguNase [hIno vA adhiko vA ] hIna ( kama ) athavA adhika (var3A) [dhruvameva ] nizcayase [ bhavati ] hotA hai, arthAt unheM yA to AtmAko jJAnase kama mAnanA par3egA, yA adhika mAnanA pdd'egaa| [ yadi ] jo [ sa AtmA ] vaha jIvadravya [hIna:] jJAnase nyUna hogA [ tadA ] to [tada jJAnaM] vaha jJAna [ acetanaM ] acetana honese [ na jAnAti ] kucha bhI nahIM jAna sake vA] athavA [ jJAnAt ] jJAnase [adhikaH] adhika hogA, to [jJAne) kAga.] jJAnake vinA [ kathaM jAnAti ] kaise jAnegA ? bhAvArtha-jo AtmA mAnisa mAne, to jJAnaguNa sparza rasa gaMdha varNakI taraha acetana ho jAvegA, aura tana (jar3A honese kucha bhI nahIM jAna sakegA, jaise agnise uSNaguNa adhika mAnA adhika uSNaguNa agnike vinA zItala honese jalA nahIM sakatA, aura jo jJAnase AtmA adhika hogA, arthAt AtmAse jJAna hIna hogA, to ghaTa vastrAdi padArthokI taraha AtmA jJAna vinA acetana huA kucha bhI nahIM jAna sakegA, jaise agni uSNaguNase jitanI adhika

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- 26.] - pravacanasAraH - athAtmano'pi jJAnavat sarvagatatvaM nyAyAyAtamabhinandati sabagado jiNavasaho sake vi ya taggayA jagadi atttthaa| NANamayAdo ya jiNo visayAdo tassa te bhaNiyA // 26 // sarvagato jinavRSabhaH sarve'pi ca tadgatA jgtyrthaaH| jJAnamayatvAca jino viSayatvAttasya te bhaNitAH // 26 // jJAnaM hi trisamayAvacchinnasarvadravyaparyAyarUpavyavasthitavizvajJeyAkArAnAkrAmat sarvagatamuktaM tathAbhUtajJAnamayIbhUya vyavasthitatvAdbhagavAnapi sarvagata eva / evaM sarvagatajJAnaviSayatvAtsarve'rthA api sarvagatajJAnAvyatiriktasya bhagavatastasya te viSayA iti bhaNitatvAttadgatA maGguSThaparvamAtraM, zyAmAkataNDulamAtraM, vaTakakaNikAdimAtraM vA manyante te niSiddhAH / ye'pi samuddhAtasaptakaM vihAya dehAdadhikaM manyante te'pi nirAkRtA iti // 25 // atha yathA jJAnaM pUrva sarvagatamuktaM tathaiva sarvagatajJAnApekSayA bhagavAnapi sarvagato bhavatItyAvedayatisabagado sarvagato bhavati / sa kaH kartA / jiNavasaho jinavRSabhaH sarvajJaH / kasmAt sarvagato bhavati / jiNo jinaH NANamayAdo ya jJAnamayatvAddhetoH sabe vi ya taggayA jagadi aTThA sarve'pi ca ye jagatyarthAste darpaNe vimbavad vyavahAreNa tatra bhagavati gatA bhavanti / kasmAt / te bhaNiyA te'stitra gatA bhaNitAH visayAdo viSayatvAtparicchedyatvAt jJeyatvAt / kasya / tassa tasya bhagavata iti / tathAhi-yadanantajJAnamanAkulatvalakSaNAna* ntasukhaM ca tadAdhArabhUtastAvadAtmA itthaMbhUtAtmapramANaM jJAnamAtmanaH svakharUpaM bhavati / itthaMbhUtaM khakharUpaM dehagatamaparityajanneva lokAlokaM paricchinatti / tataH kAraNAdvyavahAreNa sarvagato hogI, utanI hI zItala honeke kAraNa IMdhanako nahIM jalA sktii| isa kAraNa yaha siddha huA, ki AtmA 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 kATha sahita saba padArthoke AkAroMko ( paryAyoMko ) jAnatA huA, jJAna sarvagata kahA hai, aura bhagavAn jJAnamayI haiM, isa kAraNa bhagavAna bhI sarvagata hI haiM, aura jisataraha ArasImeM ghaTapaTAdi padArtha jhalakate haiM, vaise jJAnase abhinna bhagavAnameM bhI sava padArtha prApta hue haiM, kyoMki ve padArtha bhagavAnake jAnane yogya haiN| nizcayakara jJAna

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- rAyacandrajainazAstramAlA - [a0 1, gA0.27eva bhavanti / tatra nizcayanayenAnAkulatvalakSaNasaukhyasaMvedanatvAdhiSThAnatvAvacchinnAtma-. pramANajJAnasvatattvAparityAgena vizvajJeyAkArAnanupagamyAvabudhyamAno'pi vyavahAranayena bhagavAn sarvagata iti vyapadizyate / tathA naimittikabhUtajJeyAkArAnAtmasthAnavalokya sarve'rthAstadgatA ityupacaryante, na ca teSAM paramArthato'nyonyagamanamasti, sarvadravyANAM svarUpaniSThatvAt / ayaM kramo jJAne'pi nizcayaH // 26 // athAtmajJAnayorekatvAnyatvaM cintayati NANaM appa tti madaM vadi NANaM viNA Na appANaM / tamhA NANaM appA appA NANaM va aNNaM vA // 27 // jJAnamAtmeti mataM vartate jJAnaM vinA nAtmAnam / tasmAt jJAnamAtmA AtmA jJAnaM vA anyadvA // 27 // yataH zeSasamastAcetanavastusamavAyasaMbandhanirutsukatayA'nAdyanantasvabhAvasiddhasamavAyabhaNyate bhagavAn / yena ca kAraNena nIlapItAdibahiHpadArthA Adarza vimbavat paricchityAkAreNa jJAne pratiphalanti tataH kAraNAdupacAreNArthakAryabhUtA arthAkArA apyA bhaNyante / te ca jJAne tiSThantItyucyamAne doSo nAstItyabhiprAyaH / / 26 // atha jJAnamAtmA bhavati, AtmA tu jJAnaM sukhAdikaM vA bhavatIti pratipAdayati-NANaM appa tti madaM jJAnamAtmA bhavatIti AtmApramANa hai, kyoMki nirvikAra nirAkula anantasukhako AtmAmeM Apa vedatA hai, arthAt anubhava karatA hai / jJAna AtmAkA svabhAvarUpa lakSaNa hai, isa kAraNa vaha apane jJAnasvarUpa svabhAvako kabhI nahIM chodd'taa| samasta jJeyA-( padArtha ) kAroM meM prApta nahIM hotA, apane meM 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 dUsareke AkAra nahIM hotA, saba apane apane svarUpameM rahate haiM / nimittabhUta jJeyake AkAroMko AtmAmeM jJeyajJAyaka saMbaMdhase pratibiMvita honese vyavahArase kahate haiM, ki saba padArtha AtmAmeM prApta ho jAte haiM / jaise ArasImeM ghaTAdi padArtha prativimba nimittase praveza karate haiM, aisA vyavahArameM kahA jAtA hai, nizcayase ve apane svarUpameM hI rahate haiM / isa kathanase sArAMza yaha nikalA, ki nizcayase padArtha AtmAmeM nahIM AtmA padArthoM meM nahIM / vyavahArase jJAnarUpa AtmA padArthoM meM hai| padArtha AtmAmeM haiM, kyoMki ina donoMkA jJeya jJAyaka sambandha durnivAra hai // 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

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27.] -pravacanasAraHsaMbandhamekamAtmAnamAbhimukhyenAvalambya pravRttatvAt taM vinA AtmAnaM jJAnaM na dhAsyati / 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 // mataM sammatam / kasmAt / vaTTadi NANaM viNA Na appANaM jJAnaM kartR vinAtmAnaM jIvamanyatra ghaTapaTAdau na vartate / tamhA NANaM 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 / tasmAtkathaMcijjJAnamAtmA na sarvatheti / ayamatrAbhiprAyaH-AtmA vyApako jJAnaM vyApyaM tato jJAnamAtmA syAt , AtmA tu jJAnamanyadvA bhavatIti / tathA coktam-'vyApakaM tadatanniSThaM vyApyaM tanniSThameva ca // 27 // mataM ] aisA kahA hai| [AtmAnaM vinA] AtmAke vinA [jJAnaM ] 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 haiM / 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 sktaa| paraMtu AtmA anantadharmavAlA honese jJAna guNarUpa bhI hai aura anya sukhAdi guNarUpa bhI hai, arthAt jaise jJAnaguNa rahatA hai, vaise anya guNa bhI rahate haiN| dUsarI bAta yaha hai, ki bhagavantakA anekAnta siddhAnta valavAn hai / jo ekAntase jJAnako AtmA kaheMge, to jJAnaguNa Atmadravya ho jAvegA, aura jaba guNa hI dravya ho jAvegA, to guNake abhAvase Atmadravyake abhAvakA prasaGga AvegA, kyoMki guNavAlA dravyakA lakSaNa hai, vaha nahIM rahA, aura jo sarvathA AtmAko jJAna hI mAneMge, to Atmadravya eka jJAna guNamAtra hI raha jAvegA, sukhavIryAdi guNoMkA 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 AtmA avazya hai, kyoMki jJAna anya jagaha nahIM rhtaa| paraMtu, AtmA jJAnaguNakI apekSA jJAna hai, anyaguNoMkI apekSA anya hai // 27 //

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38 -- rAyacandrajainazAstramAlA- [a0 1, gA0 28- : atha jJAnajJeyayoH parasparagamanaM pratihanti NANI NANasahAvo aTThA NeyappagA hi nnaanniss| . rUvANi va cakkhUNaM NevaNNoNNesu vadaMti // 28 // jJAnI jJAnasvabhAvo'rthA jJeyAtmakA hi jJAninaH / rUpANIva cakSuSoH naivAnyonyeSu vartante // 28 // jJAnI cArthAzca svalakSaNabhUtapRthaktvato na mitho vRttimAsAdayanti kiMtu teSAM jJAnajJeyasvabhAvasaMbandhasAdhitamanyonyavRttimAtramasti / yathA hi caDUMSi tadviSayabhUtarUpidravyANi ca parasparapravezamantareNApi jJeyAkAragrahaNasamarpaNapravaNAnyevamAtmA'rthAzcAnyonyavRttimantareNApi vizvajJeyAkAragrahaNasamarpaNapravaNAH // 28 // ityAtmajJAnayorekatvaM, jJAnasya vyavahAreNa sarvagatatvamityAdikathanarUpeNa dvitIyasthale gAthApaJcakaM gatam / atha jJAnaM jJeyasamIpe na gacchatIti nizcinoti-NANI NANasahAvo jJAnI sarvajJaH kevalajJAnasvabhAva eva / aTThA NeyappagA hi NANissa jagatrayakAlatrayavartipadArthA jJeyAtmakA eva bhavanti na ca jJAnAtmakAH / kasya jJAninaH / rUvANi va cakkhUNaM NevaNNoNNesu vadRti jJAnI padArthAzcAnyonyaM parasparamekatvena vartante / kAnIva keSAM saMbandhitvena, rUpANIva cakSuSAmiti / tathAhi-yathA rUpidravyANi cakSuSA saha parasparaM saMbandhAbhAve'pi khAkArasamarpaNe samarthAni, cayUMSi ca tathAkAragrahaNe samarthAni bhavanti / tathA trailokyodaravivaravartipadArthAH kAlatrayaparyAyapariNatA jJAnena saha parasparapradezasaMsargAbhAve'pi svakIyAkArasamarpaNe samarthA bhavanti / akhaNDaikapratibhAsamayaM kevalajJAnaM tu tadAkAragrahaNe samarthamiti bhAvArthaH // 28 // Age nizcayase jJAna na to jJeyameM jAtA hai, aura na jJeya jJAnameM AtA hai, aisA kahate haiM[hi ] nizcayakara [ jJAnI ] AtmA [jJAnakhabhAvaH ] jJAnasvabhAvavAlA hai, tathA / [arthAH ] padArtha [ jJeyAtmakAH] jJeyasvarUpa haiN| kyoMki [jJAninaH ] jJAnIke / [ te arthAH ] ve padArtha [cakSuSAM] netroMke [rUpANi iva ] rUpI padArthoke samAna [anyonyeSu] ApasameM arthAt saba milake eka avasthAmeM [naiva] nahIM [vartante] pravartate haiN| bhAvArtha-yadyapi AtmA aura padArthoMkA 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 padArtho meM praveza kiye vinA hI una padArthoke svarUpa grahaNa karaneko samartha haiM, aura ve rUpI padArtha bhI netroMmeM praveza kiye vinA hI apanA svarUpa netroke janAneko samartha haiN| isI prakAra AtmA bhI na to una padArthomeM jAtA hai, aura na ve ( padArtha ) AtmAmeM Ate haiM, arthAt jJeya jJAyaka saMbaMdhase sakala padArthomeM praveza kiye vinA hI AtmA sabako jAnatA hai, aura ve padArtha bhI AtmAmeM praveza nahIM karake apane svarUpako janAte haiN| isI kAraNa AtmAko vyavahArase sarvagata kahate haiM // 28 //

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29.] - pravacanasAraH athArtheSvavRttasyApi jJAninastadvRttisAdhakaM zaktivaicitryamudyotayati Na paviTTho NAviTTho NANI Neyesu rUvamiva cakkhU | jANadi passadi yidaM akkhAtIdo jagamasesaM // 29 // na praviSTo nAviSTo jJAnI jJeyeSu rUpamiva cakSuH / jAnAti pazyati niyatamakSAtIto jagadazeSam // 29 // 39 yathAhi cakSU rUpidravyANi svapradezairasaMspRzadapraviSTaM paricchedyamAkAramAtmasAtkurvanna cApraviSTaM jAnAti pazyati ca / evamAtmApyakSAtItatvAtprApyakAritAvicAragocara dUratAmavApto jJeyatAmApannAni samastavastUni khapradezairasaMspRzanna praviSTaH zaktivaicitryavazato vastuatha jJAnI jJeyapadArtheSu nizcayanayenApraviSTo'pi vyavahAreNa praviSTa iva pratibhAtIti zaktivaicitryaM darzayati-Na paviDo nizcayanayena na praviSTaH, NAviTTho vyavahAreNa ca nApraviSTaH, kiMtu praviSTa eva / sa kaH kartA / NANI jJAnI / keSu madhye yesu jJeyapadArtheSu / kimiva / rUvamiva cakkhU rUpaviSaye cakSuriva / evaMbhUtassan kiM karoti / jANadi passadi jAnAti pazyati ca NiyadaM nizcitaM saMzayarahitaM / kiM viziSTaH san / akkhAtIdo akSAtItaH / 'kiM jAnAti pazyati / jagamasesaM jagadazeSamiti / tathAhi - yathA locanaM kartR rUpidravyANi yadyapi nizcayena na spRzati tathApi vyavahAreNa spRzatIti pratibhAti loke / tathAyamAtmA mithyAtvarAgAdyAsravANAmAtmanazca saMbandhi yatkevalajJAnAtpUrva viziSTabhedajJAnaM tenotpannaM yatkevalajJAnadarzanadvayaM tena jagatrayakAlatrayavartipadArthAnnizcayenAspRzannapi vyavahAreNa spRzati, tathA spRzanni jJAnena jAnAti darzanena pazyati ca / kathaMbhUtassan / atIndriyasukhAkhAdapariNataH sannakSAtI Age nizvayanayase yadyapi padArthoM meM AtmA praveza nahIM karatA hai, to bhI vyavahAra se praviSTa ( praveza kiyA ) sarIkhA hai, aisI zaktikI vicitratA dikhalAte haiM - [ akSAtItaH ] indriyoMse rahita arthAt anaMta atIndriyajJAna sahita [ jJAnI ] AtmA [ jJeyeSu ] jAnane yogya anya padArtho meM [ praviSTaH na ] paiThatA nahIM hai, aura [ aviSTaH na ] nahIM paiThatA aisA bhI nahIM, arthAt vyavahAra kara paiThAsA bhI hai / vaha [ rUpaM ] rUpI padArthoko [ cakSuriva ] netroMkI taraha [ azeSaM jagat ] saba saMsArako [ niyataM ] nizcita arthAt jyoMkA tyoM [ jAnAti ] jAnatA hai, aura [ pazyati ] dekhatA hai / bhAvArtha-a - ananta atIndriya jJAnasahita AtmA nizcayanaya se jJeyapadArtho meM praveza nahIM karatA hai, parantu ekAnta se sarvathA aisA hI nahIM hai, vyavahAranaya se vaha jJeyapadArtho meM praveza bhI karatA hai, aura jaise- netra apane pradezoM se rUpIpadArthokA sparza nahIM karatA, tathA rUpI padArthokA bhI usa (netra) meM praveza nahIM hotA, kevala unheM jAnatA tathA dekhatA hai / paraMtu vyavahArase 'una padArthoMmeM dRSTi hai' aisA kahate

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40 - rAyacandrajainazAstramAlA - [a0 1, gA0 30 vartinaH samastajJeyAkArAnunmUlya iva kavalayanna cApraviSTo jAnAti pazyati ca / evamasya vicitrazaktiyogino jJAnino'rtheSvapraveza iva pravezo'pi siddhimavatarati // 29 // athaivaM jJAnamartheSu vartata iti saMbhAvayati - rayaNamiha iMdaNIlaM duddhajjhasiyaM jahA sabhAsAe / abhibhUya taMpi duddhaM vahRdi taha NANamatthesu // 30 // ratnamihendranIlaM dugdhAdhyuSitaM yathA svabhAsA / abhibhUya tadapi dugdhaM vartate tathA jJAnamartheSu // 30 // yathA kilendranIlaratnaM dugdhamadhivasatsvaprabhAbhAreNa tadabhibhUya vartamAnaM dRSTaM tathA saMvedanamapyAtmano'bhinnatvAt kartrazenAtmatAmApannaM karaNAMzena jJAnatAmApannena kAraNabhUtAnAmarthAnAM kAryabhUtAn samastajJeyAkArAnabhivyApya vartamAnaM kAryakAraNatvenopacarya jJAna - rthAnabhibhUya vartata ityucyamAnaM na vipratiSidhyate // 30 // iti / tato jJAyate nizcayenApraveza iva vyavahAreNa jJeyapadArtheSu pravezo'pi ghaTata iti // 29 // atha tamevArtha dRSTAntadvAreNa dRDhayati-rayaNamiha namiha jagati / kiM nAma / iMdaNIlaM indranIlasaMjJam / kiM viziSTam / duddhajjhasiyaM dugdhe nikSiptaM jahA yathA sabhAsAe khakIyaprabhayA abhibhUya tiraskRtya / kim / taM pi duddhaM tatpUrvoktaM dugdhamapi vadRdi vartate / iti dRSTAnto gataH / taha NANamaDesu tathA jJAnamartheSu vartata iti / tadyathA-- yathendranIlaratnaM kartR svakIyanIlaprabhayA karaNabhUtayA dugdhaM nIlaM kRtvA vartate, tathA nizcayaratnatrayAtmakaparamasAmAyikasaMyamena yadutpannaM kevalajJAnaM tat khaparaparicchittisAmarthyena samasta jJAnAndhakAraM tiraskRtya yugapadeva sarvapadAryeSu paricchittyAkAreNa vartate / ayamatra bhAvArtha:- kAraNabhUtAnAM sarvapadArthAnAM kAryabhUtAparicchittyAkArA upacAreNAryA bhaNyante, teSu ca jJAnaM vartata iti bhaNyamAne'pi vyavahAreNa doSo 1 haiM / isI prakAra AtmA bhI jJeya padArtho meM nizcayanayase yadyapi praveza nahIM karatA hai, to bhI jJAyakazakti usameM koI aisI vicitra hai / isa kAraNa vyavahAranayase usakA jJeyapadArthoM meM praveza bhI kahA jAtA hai / / 29 / / Age vyavahAra se AtmA jJeyapadArtho meM praveza karatA hai, yaha bAta dRSTAntase phira puSTa karate haiM - [ iha ] isa lokameM [ yathA ] jaise [ dudhASitaM ] dUdha meM DubAyA huA [ iMdranIlaM ratnaM ] pradhAna nIlamaNi [ svabhAsA] apanI dIptise [ tat dugdhaM ] usa dUdhako [ api ] bhI [ abhibhUya ] dUra karake arthAt apanAsA nIlavarNaM karake [ vartate ] vartatA hai / [tathA ] usI prakAra [ artheSu ] jJeyapadArtho meM [ jJAnaM ] kevalajJAna pravartatA hai / bhAvArtha-yadi dUdhase bhare hue kisI eka vartana meM pradhAna nIlA ratna DAla deM, to usa vartanakA saba dUdha nIlavarNa dikhalAI degA | kyoMki usa nIlamaNimeM aisI eka zakti hai, ki jisakI prabhAse vaha sAre dUdhako nIlA

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__ 41 - pravacanasAraH - athaivamarthA jJAne vartanta iti saMbhAvayati jadi te Na saMti aTThA NANe NANaM Na hodi sabagayaM / savagayaM vA NANaM kahaM Na NANahiyA 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 saMvedanamukurundabhUmikAvatIrNaprativimbasthAnIyasvIyasvIyasaMvedyAkArakAraNAni, paramparayA pratibimbasthAnIyasaMvedyAkArakAraNAnIti kathaM jJAnasthAyino'rthA nizcIyante // 31 // nAstIti // 30 // atha pUrvasUtreNa bhaNitaM jJAnamartheSu vartate vyavahAreNAtra punararthA jJAne vartanta ityupadizanti-jai yadi cet te aTThA Na saMti te padArthAH svakIyaparicchittyAkArasamarpaNadvAreNAdarze bimbavanna santi yadi cet / ka / NANe kevalajJAne NANaM Na hodi sabagayaM tadA jJAnaM sarvagataM na bhavati / sadhagayaM vA NANaM vyavahAreNa sarvagataM jJAnaM sammataM cedbhavatAM kahaM Na NANahiyA aTThA tarhi vyavahAranayena khakIyajJeyAkAraparicchittisamarpaNadvAreNa jJAnasthitA arthAH kathaM na bhavanti kiMtu bhavantyeva / atrAyamabhiprAyaH-yata eva vyavahAreNa jJeyaparicchityAkAragrahaNadvAreNa jJAnaM sarvagataM bhaNyate, tasmAdeva jJeyaparicchittyAkArasamarpaNakara detA hai / isa kriyAmeM yadyapi nizcayase nIlamaNi ApameM hI hai, parantu prakAzakI vicitratAke kAraNa vyavahAranayase usako saba dUdhaseM vyApta kahate haiN| 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 prativimbita hote haiM, aura darpaNa apanI svacchatArUpa zaktise una padArthoM ke AkAra hojAtA hai, usI prakAra jJAnameM padArtha jhalakate haiM, aura apanI svacchatArUpa jJAyakazaktise vaha jJeyAkAra hojAtA hai, ataeva vyavahArase jJAna padArtho meM hai, aisA kahate haiM // 30 // Age jaise jJeyameM jJAna hai, 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 jJAna] saba padArthoM meM prApta honevAlA jJAna arthAt kevala. jJAna 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 sava jJeyoMke AkAra 'darpaNameM prativimbakI taraha nahIM pratibhAseM, to jJAna sarvagata hI nahIM Thahare, pra0.6

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- rAyacandrajainazAstramAlA - [a0 1, gA0 32athaivaM jJAnino'thaiH sahAnyonyavRttimattve'pi paragrahaNamokSaNapariNamanAbhAvena sarvaM pazyato'dhyavasyatazcAtyantaviviktatvaM bhAvayati geNhadi Neva Na muMcadi Na paraM pariNamadi kevalI bhagavaM / pecchadi samaMtado so jANadi savaM NiravasesaM // 32 // gRhNAti naiva na muJcati na paraM pariNamati kevalI bhagavAn / pazyati samantataH sa jAnAti sarvaM niravazeSam // 32 // ayaM khalvAtmA svabhAvata eva paradravyagrahaNamokSaNapariNamanAbhAvAtsvatattvabhUtakevalajJAnasvarUpeNa vipariNamya niSkamponmajajyotirjAtyamaNikalpo bhUtvA'vatiSThamAnaH sadvAreNa padArthA api vyavahAreNa jJAnagatA bhaNyanta iti // 31 // atha jJAninaH padArthaH saha yadyapi vyavahAreNa grAhyagrAhakasambandho'sti tathApi saMzleSAdisambandho nAsti, tena kAraNena jJeyapadArthaiH saha bhinnatvameveti pratipAdayati-geNhadi Neva Na muMcadi gRhNAti 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 samaMtado so jANadi savaM jiravasesaM tathApi vyavahAranayena pazyati samantataH sarvavyakSetrakAlabhAvairjAnAti ca sarva niravazeSam / athavA dvitIyavyAkhyAnam-abhyantare kAmakrodhAdi bahirviSaye paJcendriyaviSayAdikaM vahivyaM na gRhNAti, svakIyAkyoMki jaba ArasImeM svacchapanA hai, taba ghaTapaTAdi padArtha pratibimbita hote haiM, usI samaya ArasI bhI savake AkAra hojAtI hai| isI prakAra jJAna jJeyako taba jAnatA hai, java apanI jJAyakazaktise saba padArthoke AkAra hojAtA hai, aura jaba saba padArthoMke AkAra huA, to sava padArtha isa jJAnameM sthita kyoM na kahe jAya~ge ? vyavahArase avazya hI kahe jAya~ge / isase yaha siddha huA, ki jJAna aura padArtha donoM hI eka dUsaremeM maujUda haiM / / 31 / / ___ Age AtmA aura padArthoMkA upacArase yadyapi ApasameM jJeyajJAyaka saMbaMdha hai, to bhI nizcayanayase parapadArthake grahaNa tathA tyAgarUpa pariNAmake abhAvase saba padArthoMko dekhane jAnanepara bhI atyaMta pRthakpanA hai, aisA dikhAte haiM-[ kevalI bhagavAn ] kevalajJAnI sarvajJadeva [paraM] jJeyabhUta parapadArthoko [naiva ] nizcayase na to [gRhNAti] grahaNa karate haiM, [na muJcati] na chor3ate haiM, aura [na pariNamati] na pariNamana karate haiN| [saH] ve kevalI bhagavAn [sarva] saba [niravazeSa ] kucha bhI vAkI nahIM, aise jJeya padArthoko [ samantataH] sarvAMga hI [pazyati] dekhate haiM, aura [jAnAti] jAnate haiM / bhAvArtha-jaba yaha AtmA kevalajJA.

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33.] -pravacanasAraH / 43 mantataH sphuritadarzanajJAnazaktiH, samastameva niHzeSatayAtmAnamAtmanAtmani saMcetayate / athavA yugapadeva sarvArthasArthasAkSAtkaraNena jJaptiparivartanAbhAvAt saMbhAvitagrahaNamokSalakSaNakriyAvirAmaH prathamameva samastaparicchedyAkArapariNatatvAt punaH paramAkArAntaramapariNamamAnaH samantato'pi vizvamazeSaM pazyati jAnAti ca viviktatvameva // 32 // atha kevalajJAnizrutajJAninoravizeSadarzanena 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 kevalajJAnenAnAdinidhananinantajJAnAdicatuSTayaM ca na muJcati yatastataH kAraNAdayaM jIvaH kevalajJAnotpattikSaNa eva yugapatsarvaM jAnansan paraM vikalpAntaraM na pariNamati / tathAbhUtaH san kiM karoti / svatattvabhUtakevalajJAnajyotiSA jAtyamaNikalpo niHkampacaitanyaprakAzo bhUtvA khAtmAnaM khAtmanA svAtmani jAnAtyanubhavati / tenApi kAraNena paradravyaiH saha bhinnatvamevetyabhiprAyaH // 32 // evaM jJAnaM jJeyarUpeNa na pariNamatItyAdivyAkhyAnarUpeNa tRtIyasthale gAthApaJcakaM gatam / atha yathA nirAvaraNasakalavyaktilakSaNena kevalajJAnenAtmaparijJAnaM bhavati tathA sAvaraNaikadezavyaktilakSaNena kevalajJAnotpattibIjabhUtena khasaMvedanajJAnarUpabhAvazrutenApyAtmaparijJAnaM bhavatIti nizcinoti / athavA dvitIyapAtanikA-yathA kevalajJAnaM pramANaM bhavati tathA kevalajJAnapraNItapadArthaprakAzakaM zrutajJAnamapi parokSapramANaM bhavatIti pAtanikAdvayaM manasi dhRtvA sUtramidaM pratipAdayati-jo nasvarUpa pariNamana karatA hai, taba isake niSkaMpa jJAnarUpI jyoti pragaTa hotI hai, jo ki ujjvala ratnake aDola prakAzake samAna sthira rahatI hai| vaha kevalajJAnI para jJeya padArthoko 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 darpaNameM ghaTa paTa vagairaH padArtha prativimbita hote haiM, usI prakAra jAnanekI icchA vinA hI kevalajJAnIke jJAnameM trikAlavartI samasta padArtha prativimbita hote haiM / isa kAraNa vyavahArase jJAtA draSTA hai| isase yaha siddha huA, ki yaha jJAtA AtmA paradravyoMse atyanta (bilakula ) judA hI hai, vyavahArase jJeya jJAyaka saMbaMdha hai // 32 // Age kevalajJAnase hI AtmA jAnA jAtA hai, anya jJAnase kyA nahIM jAnA jAtA ? isake uttaramai kevalajJAnI aura zruta* kevalI ina donoMko barAbara dikhAte haiM-[yaH] jo puruSa [hi] nizcayase [zru

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* rAyacandra jainazAstramAlA SkAraNAsAdhAraNasvasaMcetyamAnacaitanyasAmAnyamahimnazcetakakhabhAvenaikatvAt AtmanAtmani saMcetanAt kevalI, tathAyaM jano'pi kramapariNamamANakatipayacaitanyavizeSazAlinA zrutajJAnenAnAdinidhananiSkAraNAsAdhAraNasvasaMvedyamAnacaitanyasAmAnyamahijhazvetakasvabhAvenaikatvAt kevalasyAtmana AtmanAtmani saMcetanAt zrutakevalI / alaM vizeSAkAMkSAkSobheNa, svarUpanizcalairevAvasthIyate // 33 // 44 [ a0 1, gA0 33 kevalasyAtmana yaH kartA hi sphuTaM sudeNa nirvikArakhasaMvittirUpabhAvazrutapariNAmena vijANadi vijAnAti vizeSeNa jAnAti viSayasukhAnanda vilakSaNanijazuddhAtmabhAvanotyaparamAnandaikalakSaNa sukharasAkhA denaanubhvti| kam / appANaM nijAtmadravyam / kathambhUtam / jANagaM jJAyakaM kevalajJAnakharUpam / kena kRtvA / sahAveNa samasta vibhAvarahitakhakhabhAvena taM suyakevaliM taM mahAyogIndraM zrutake - valinaM bhaNaMti kathayanti / ke kartAraH / isiNo RSayaH / kiMviziSTAH / loyaSpadIvayarA lokapradIpakarA lokaprakAzakA iti / ato vistaraH- yugapatpariNatasamasta caitanyazAlinA kevalajJAnena anAdyanantaniH kAraNAnyadravyAsAdhAraNasvasaMvedyamAnaparamacaitanyasAmAnyalakSaNasya paradravyarahitatvena kevalasyAtmana Atmani svAnubhavanAdyathA bhagavAn kevalI bhavati, tathAyaM gaNadharadevAdinizcayaratnatrayArAdhakajano'pi pUrvoktalakSaNasyAtmano bhAvazrutajJAnena khasaMvedanAnnizcayazrutakevalI bhavatIti / kiMca - yathA ko'pi devadatta Adityodayena divase pazyati, rAtrau kimapi pradIpeneti / tathAdityodayasthAnIyena kevalajJAnena divasasthAnIyamokSaparyAye bhagavAnAtmAnaM pshyti| saMsArI vivekijanaH punarnizAsthAnIyasaMsAraparyAye pradIpasthAnIyena rAgAdivikalparahitaparamasamAdhinA nijAtmAnaM pazyatIti / ayamatrAbhiprAya:- - AtmA parokSaH, kathaM dhyAnaM kriyate tena ] bhAvazrutajJAnase [ khabhAvena 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 haiM / bhAvArtha - jisa prakAra kevalajJAnI eka hI kAlameM ananta caitanyazaktiyukta kevalajJAnase anAdi anaMta, kAraNa rahita, asAdhAraNa, svasaMvedana jJAnakI mahimAkara sahita, kevala AtmAko apane meM 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 aura zrutake valI donoM samAna haiM / bheda kevala itanA hI hai, ki kevalajJAnI saMpUrNa anaMta jJAnazaktiyoM se vedatA hai, zrutakevalI kitanIeka zaktiyoMse vedatA hai / aisA jAnakara jo samayagdRSTi haiM, ve apane svarUpako svasaMvedana jJAnase vedate haiM, tathA ApameM nizcala hokara sthira hote haiM, aura jaise koI purupa dinameM sUrya ke prakAzase dekhatA hai, usI prakAra kevalajJAnI apane keva

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34.] -pravacanasAra - - atha jJAnasya zrutopAdhibhedamudasyati--- suttaM jiNovadiDhe poggaladacappagehiM vayaNehiM / taM jANaNA hi NANaM suttassa ya jANaNA bhaNiyA / / 34 // sUtraM jinopadiSTaM pudgaladravyAtmakairvacanaiH / tajjJaptirhi jJAnaM sUtrasya ca jJaptirbhaNitA // 34 // ' zrutaM hi tAvatsUtram / taca bhagavadarhatsarvajJopajJaM syAtkAraketanaM paugalikaM zabdabrahma / tajjJaptirhi jJAnam / zrutaM tu tatkAraNatvAt jJAnatvenopacaryata eva / evaM sati sUtrasya jJaptiH zrutajJAnamityAyAti / atha sUtramupAdhitvAnnAdriyate jJaptirevAvaziSyate / sA ca kevalinaH zrutakevalinazcAtmasaMcetane tulyaiveti nAsti jJAnasya zrutopAdhibhedaH // 34 // iti sandehaM kRtvA paramAtmabhAvanA na tyAjyeti // 33 // atha zabdarUpaM dravyazrutaM vyavahAreNa jJAnaM nizcayenArthaparicchittirUpaM bhAvazrutameva jJAnamiti kathayati / athavAtmabhAvanArato nizcayazrutakevalI bhavatIti pUrvasUtre bhaNitam / ayaM tu vyavahArazrutakevalIti kathyate-suttaM dravyazrutam / kathambhUtam / jiNovadiTuM jinopadiSTam / kaiH kRtvaa| poggaladavappagehiM vayaNehiM pudgaladravyAtmakairdivyadhvanivacanaiH / taM jANaNA hiNANaM tena pUrvoktazabdazrutAdhAreNa jJaptirarthaparicchittirjJAnaM bhaNyate hi sphuTam / suttassa ya jANaNA bhaNiyA pUrvoktadravyazrutasyApi vyavahAreNa jJAnavyapadezo bhavati na tu nizcayeneti / tathAhi-yathA nizcayena zuddhabuddhaikakhabhAvo jIvaH pazcAdvyavahAreNa naranArakAdirUpo'pi jIvo bhaNyate / tathA nizcayenAkhaNDaikapratibhAsarUpaM samastavastuprakAzakaM jJAnaM bhaNyate, pazcAdvyavahAreNa meghapaTalAvRtAdityasyAvasthAvizeSavatkarmapaTalajJAnase Apako dekhate haiN| tathA jaise koI purupa rAtriko dIpakake prakAzase dekhatA hai, usI prakAra saMsAraparyAyarUpa rAtrimeM ye samyagdRSTi vivekI bhAvazrutajJAnarUpa dIpakase apaneko dekhate haiM / isa taraha kevalI aura zrutakevalI samAna haiM // 33 // Age jJAnake zrutarUpa , upAdhibhedako dUra karate haiM-[pugaladravyAtmakaH] pudgaladravyasvarUpa [vacanaiH] vacanoMse [jinopadiSTaM] jo jinabhagavAn kA upadeza kiyA huA hai, [ sUtraM ] vaha dravyazruta hai, [hi] nizcayakara [tadjJaptiH] usa dravyazrutakA jAnanA vaha [jJAnaM] bhAvabhuta jJAna hai| [ca sUtrasya ] aura dravyazrutako bhI [jJaptiH ] jJAna [bhaNitA] 'vyavahArase' kahA hai| bhAvArtha-dravyazruta pudgalamaya hai, kyoMki vaha vItarAga bhagavAnakA anekAntarUpa vacana hai| isa' dravyazrutako jo jJAna jAnatA hai, use nizcayase jJAna kahate haiN| parantu jo dravyazrutako hI jJAna kahate haiM, so vyavahAranayase jJAnake utpanna karane meM kAraNabhUta honese annameM prANakI taraha kAraNameM kAryakA vyavahAra kara kahate haiM, yathArthameM dravyazrutakI jJAna saMjJA nahIM hai, kyoMki vacana jar3a pudgalamayI hai, tathA vaha jJAnako upAdhirUpa hai, aura jJAna jAnane mAtra hai, usake koI upA

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46 - rAyacandrajainazAstramAlA - [a0 1, gA0 35athAtmajJAnayoH kartRkaraNatAkRtaM bhedamapanudati jo jANadi so NANaM Na havadi NANeNa jANago aadaa| NANaM pariNamadi sayaM aTThA NANaTTiyA sabe // 35 // yo jAnAti sa jJAnaM na bhavati jJAnena jJAyaka AtmA / jJAnaM pariNamate svayamA jJAnasthitAH sarve // 35 // ' apRthagbhUtakartRkaraNatvazaktipAramaizvaryayogitvAdAtmano ya eva svayameva jAnAti sa eva jJAnamantarlInasAdhakatamoSNatvazakteH svatatrasya jAtavedaso dahanakriyAprasiddharuSNavyapadezalAvRtAkhaNDaikajJAnarUpajIvasya 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 dhikA 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 bagairaH upAdhi nahIM hai // 34 // Age kitane hI ekAntavAdI jJAnase AtmAko bhinna mAnate haiM, so unake pakSako dUra karaneke liye AtmA kI 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 / [jJAnaM] jJAna [khayaM] Apa hI [pariNamate] pariNamana karatA hai, [sarve arthAH] aura saba jJeya padArtha [jJAnasthitAH] jJAnameM sthita haiN| bhAvArtha-yadyapi . vyavahAra meM 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 ani 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

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-pravacanasAraH 47 vat / na tu yathA pRthagvartinA dAtreNa lAvako bhavati devadattastathA jJAyako bhavatyAtmA / tathA satyubhayoracetanatvamacetanayoH saMyoge'pi na paricchittiniSpattiH / pRthaktvavartinorapi paricchedAbhyupagame paraparicchedena parasya paricchittibhUtiprabhRtInAM ca paricchittiprabhUtiranakuzA syAt / kiMca-svatovyatiriktasamastaparicchedyAkArapariNataM jJAnaM, svayaM pariNamamAnasya kAryabhUtasamastajJeyAkArakAraNIbhUtAH sarve'rthA jJAnavartina eva kathaMcidbhavanti, kiM jJAtRjJAnavibhAgaklezakalpanayA // 35 // atha kiM jJAnaM kiM jJeyamiti vyanakti tamhA NANaM jIvo NeyaM davaM tihA samakkhAdaM / davaM ti puNo AdA paraM ca pariNAmasaMbaddhaM // 36 // lAvako bhavati devadattastathA bhinnajJAnena jJAyako bhavatu ko doSa iti / naivam / chedanakriyAviSaye dAnaM bahiraGgopakaraNaM tadbhinnaM bhavatu, abhyantaropakaraNaM 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 mRpiNDa iva khayamevopAdAnarUpeNAtmA jJAnaM pariNamati / aTThA NANaTThiyA save vyavahAreNa jJeyapadArthA Adarza bimbamiva paricchityAkAreNa jJAne tiSThantItyabhiprAyaH // 35 // athAtmA jJAnaM bhavati zeSaM tu jJeyamityAvedayati-tamhA NANaM jiivo| yasmAdAtmaivopAdAnahai, isameM vyavahArase bhinnapanA ( bheda) hai, vastutaH AtmA aura jJAna eka hI hai| aura jaise koI puruSa lohe ke dA~te (ha~siye ) se dhAsakA kATanevAlA kahalAtA hai, usa taraha AtmA jJAnase jAnanevAlA nahIM kahA jAtA, kyoMki ghAsakA kATanevAlA puruSa aura ghAsa kATanemeM kAraNa lohekA daoNtA 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 dekhane meM 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 padArthose bhI jJAnakA saMyoga hotA hai| isa kAraNa isa doSake meMTaneke liye AtmA aura jJAna eka hI mAnanA cAhiye / aura jaise ArasImeM ghaTapaTAdi padArtha prativimbarUpase rahate haiM, usI prakAra jJAnameM sava jJeyapadArtha A rahate haiM / isase yaha sArAMza nikalA, ki AtmA aura jJAna abhinna haiM, anyavAdiyoMkI taraha bhinna nahIM haiM // 35 // Age "jJAna kyA hai, aura jJeya kyA

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48 - rAyacandrajainazAstramAlA- [a0 1, gA0 36tasmAt 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 vRttavartamAnavartivyamANavicitraparyAyaparamparAprakAreNa vidhAkAlakoTisparzitvAdanAdyanantaM dravyaM, tattu jJeyatAmApadyamAnaM dvedhAtmaparavikalpAt / iSyate hi svaparaparicchedakatvAvabodhasya bodhyasyaivaMvidhaM dvaividhyam / nanu svAtmani kriyAvirodhAt kathaM nAmAtmaparicchedakatvam / kA hi nAma kriyA kIdRzazca virodhaH / kriyA hyatra virodhinI samutpattirUpA vA jJaptirUpA vA / utpattirUpA hi tAvannaikaM svasmAtprajAyata ityAgamAdviruddhaiva / jJaptirUpAyAstu prakAzanakriyayaiva pratyavarUpeNa jJAnaM pariNamati tathaiva padArthAn paricchinatti, iti bhaNitaM pUrvasUtre / tasmAdAtmaiva jJAnaM NeyaM davaM tasya jJAnarUpasyAtmano jJeyaM bhavati / kim / dravyam / tihA samakkhAdaM tacca dravyaM kAlatrayaparyAyapariNatirUpeNa dravyaguNaparyAyarUpeNa vA tathaivotpAdavyayadhrauvyarUpeNa ca tridhA samAkhyAtam / davaM ti puNo AdA paraM ca tacca jJeyabhUtaM dravyamAtmA bhavati / paraM ca / kasmAt / yato jJAnaM khaM jAnAti paraM ceti pradIpavat / tacca svaparadravyaM kathaMhai," ina 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 haiN| bhAvArthapahalekI gAthAmeM kahA hai, ki yaha AtmA jJAnabhAvase Apa hI pariNamana karake parakI sahA.. yatA 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 padArthoke jAnane meM dakSa AtmA Apako nahIM jAna sakatA, to isakA samAdhAna yaha hai

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37.] pravacanasAraH sthitatvAnna tatra vipratiSedhasyAvatAraH / yathA hi prakAzakasya pradIpasya paraM prakAzyatAmApannaM prakAzayataH svasmin prakAzena prakAzAntaraM mRgyaM, svayameva prakAzanakriyAyAH samupalambhAt / tathA paricchedakasyAtmanaH paraM paricchedyatAmApannaM paricchindataH svasmin paricchedyena 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 prathayati // 36 // " athAtivAhitAnAgatAnAmapi dravyaparyAyANAM tAdAtvikavat pRthaktvena jJAne vRtti mudyotayati takkAligeva sadhe sadasanbhUdA hi pajjayA tAsiM / vahate te NANe visesado davajAdINaM // 37 // 49 bhUtam / pariNAmasaMbaddhaM kathaMcitpariNAmItyarthaH / naiyAyikamatAnusArI kazcidAha--jJAnaM jJAnAntaravedyaM prameyatvAt ghaTAdivat / parihAramAha - pradIpena vyabhicAraH, pradIpastAvatprameyaH paricchedyo jJeyo bhavati na ca pradIpAntareNa prakAzyate, tathA jJAnamapi svayamevAtmAnaM prakA - zayati na ca jJAnAntareNa prakAzyate / yadi punarjJAnAntareNa prakAzyate tarhi gaganAvalambinI mahatI durnivArAnavasthA prApnotIti sUtrArthaH // 36 // evaM nizcayazrutake valivyavahArazrutakevalikathanamkhyatvena bhinnajJAnanirAkaraNena jJAnajJeyakharUpakathanena ca caturthasthale gAthAcatuSTayaM gatam / athAtItAnAgataparyAyA vartamAnajJAne sAMpratA iva dRzyanta iti nirUpayati-- sabai sadasabhUdA hi pajjayA sarve sadbhUtA asadbhUtA api paryAyAH ye hi sphuTaM vate te pUrvoktAH paryAyA vartante pratibhAsante pratisphuranti / kva / NANe kevalajJAne / kathaMbhUtA iva / takkAligeva tAtkAlikA iva vartamAnA iva / kAsAM sambandhinaH / tAsi davajAdINaM tAsAM ki pahale kahe hue dIpakake dRSTAMtase AtmAmeM bhI svaparaprakAzaka zakti hai, isa kAraNa AtmA apaneko tathA parako jAnanevAlA avazya ho sakatA hai / isase asaMbhava dopa kabhI bhI nahIM laga sakatA / aba yahA~para phira koI prazna kare, ki AtmAko dravyoMkA jJAna kisase hai ? aura dravyoMko kisa rIti se prApta hotA hai ? to usase kahanA cAhiye, ki jJAna, jJeyarUpa padArtha, pariNAmoMse ba~dha rahe haiM / AtmAke jJAnapariNati jJeya padArthakI sahAyatA se hai / yadi jJeya na hove, to kisako jAne ? aura jJeya padArtha jJAnakA avalamvana karake jJeya avasthAko dhAraNa karate haiM / jo jJAna na hove, to inheM kauna jAne ? isaliye padArthoM kA jJeyajJAyaka sambandha hamezAse hai, miTa nahIM sakatA // 36 // Age kahate haiM, ki atIta kAla meM hue dravyoMke paryAya aura anAgata ( bhaviSyat) kAlameM honevAle paryAya, jJAnameM vartamAna sarIkhe pratibhAsate ( mAlUma par3ate ) haiM - [ tAsAM dravyajAtInAM ] 'una prasiddha pra0 7

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- rAyacandrajainazAstramAlA- [a0 1, gA0 37tAtkAlikA iva sarve sadasadbhUtA hi paryAyAstAsAm / . vartante te jJAne vizeSato dravyajAtInAm // 37 // .. sarvAsAmeva hi dravyajAtInAM trisamayAvacchinnAtmalAbhabhUmikatvena kramapratapatsvarUpasaMpadaH sadbhUtAsadbhUtatAmAyAnto ye yAvantaH paryAyAste tAvantastAtkAlikA ivAtyantasaMkareNApyavadhAritavizeSalakSaNA ekakSaNa evAvabodhasaudhasthitimavataranti / na khalvetadayuktaM dRSTAvirodhAt / dRzyate hi chadmasthasyApi vartamAnamiva vyatItamanAgataM vA vastu cintayataH saMvidAlambitastadAkAraH / kiMca citrapaTIsthAnIyatvAt saMvidaH / yathA hi citrapaTyAmativAhitAnAmanupasthitAnAM vartamAnAnAM ca vastUnAmAlekhyAkArAH sAkSAdekakSaNa evAvabhAsante, tathA saMvidbhittAvapi / kiMca sarvajJeyAkArANAM tAdAtvikAvirodhAt / yathA hiM pradhvastAnAmanuditAnAmAlekhyAkArA vartamAnA eva, tathAtItAnAmanAgatAnAM ca paryAyANAM jJeyAkArA vartamAnA eva bhavanti // 37 // prasiddhAnAM zuddhajIvadravyajAtInAmiti / vyavahitasaMbandhaH kasmAt / visesado khakIyastrakIyapradezakAlAkAravizeSaiH saMkaravyatikaraparihAreNetyarthaH / 'kiMca-yathA chadmasthapuruSasyAtItAnA. gataparyAyA 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 khakIyasiddhaparyAyameva khasaMvittyAkAraNa tanmayo bhUtvA paricchinatti jAnAti, tathAsannabhavyajIvenApi nijazuddhAtmasamyakzraddhAnajJAnAnuSThAnarUpanizcayaratnatrayaparyAya eva sarvatAjIvAdika dravya jAtiyoMke [ te sarve] ve samasta [sadasadbhUtAH] vidyamAna tathA avidyamAna [payAryAH] paryAya [hi ] nizcayase [ jJAne] jJAnameM [vizeSataH] bhinna bhinna bheda liye [tAtkAlikA iva] vartamAnakAla saMbaMdhI paryAyoMkI taraha [vartante ] pravartate haiN| bhAvArtha:-jaise kisI citrakArane (citerene) citrapaTameM bAhubalI-bharatAdi atItapuruSoMkA citra banAyA, aura bhAvIkAla sambandhI zreNikAdi tIrthakarakA citra banAyA, so ve citra usa citrapaTa meM vartamAnakAlameM dekhe jAte haiM / usI prakAra jJAna citrapaTameM jo paryAya hocuke, tathA jo Age honevAle haiM, unakA vartamAna prativimba bhAsatA hai / yahA~para koI prazna kare, ki "vartamAnakAlake jJeyoMke AkAra jJAnameM prativimbita ho sakate haiM, paraMtu jo ho cuke haiM, tathA jo honevAle haiM, unakA pratibhAsa honA 'asaMbhava mAlUma hotA hai|" usakA samAdhAna yaha hai ki java chadmastha jJAnI. (alpajJAnI) tapasvI bhI yogavalase vA tapasyAke prabhAvase jJAnameM kucha nirmalatA honese atIta anAgata. vastukA vicAra karalete haiM, taba unakA jJAna atIta * anAgata vastuke

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51 38.] - -pravacanasAra:athAsadbhutaparyAyANAM kathaMcitsadbhutatvaM vidadhAti je Neva hi saMjAyA je khalu NaTThA bhavIya pajAyA / .. te hoMti asanbhUdA pajAyA NANapaJcakkhA // 38 // ye naiva hi saMjAtA ye khalu naSTA bhUtvA pryaayaaH| te bhavanti asaddhRtAH paryAyA jJAnapratyakSAH // 38 // ye khalu nAdyApi saMbhUtimanubhavanti, ye cAtmalAbhamanubhUya vilayamupagatAste kilAsadbhUtA api paricchedaM prati niyatatvAt jJAnapratyakSatAmanubhavantaH zilAstambhotkIrNabhUtabhAvidevavadaprakampArpitasvarUpAH sadbhUtA eva bhavanti // 38 // tparyeNa jJAtavya iti tAtparyam // 37 // athAtItAnAgataparyAyANAmasadbhUtasaMjJA bhavatIti pratipAdayati-je Neva hi saMjAyA je khalu NaTThA bhavIya pajjAyA ye naiva saMjAtA nAdyApi bhavanti, bhAvina ityarthaH / hi sphuTaM ye ca khalu naSTA vinaSTAH paryAyAH / kiM kRtvA / bhUtvA te hoMti asanbhUdA pajjAyA te pUrvoktA bhUtA bhAvinazca paryAyA avidyamAnatvAdasadbhUtA bhaNyante / NANapaJcakkhA te cAvidyamAnatvAdasadbhUtA api vartamAnajJAnaviSayatvAdvyavahAreNa bhUtArthA bhaNyante, tathaiva jJAnapratyakSAzceti / yathAyaM bhagavAnnizcayena paramAnandaikalakSaNasukhasvabhAvaM mokSaparyAyameva tanmayatvena paricchinatti, paradravyaparyAyaM tu vyavahAreNeti / tathA bhAvitAtmanA puruSeNa rAgAdivikalpopAdhirahitakhasaMvedanaparyAya eva tAtparyeNa jJAtavyaH, bahirdravyaparyAyAzca gauNaAkAra hojAtA hai, vahA~para vastu vartamAna nahIM hai / taise nirAvaraNajJAnameM (jisameM kisI tarahakA AcchAdana na ho, vilakula 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 nahIM 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 [khala] nizcayase [ bhUtvA ] utpanna hokara [ naSTAH ] naSTa hogaye haiM, [te] ve saba atIta anAgata [paryAyAH] paryAya [asadbhUtAH] vartamAnakAlake gocara nahIM [bhavanti ] hote haiM, to bhI [jJAnapratyakSAH] kevalajJAnameM pratyakSa haiM / bhAvArthajo utpanna nahIM hue, aise anAgata arthAt bhaviSyatkAlake aura jo utpanna hokara naSTa hogaye, aise atItakAlake paryAyoMko asadbhUta kahate haiM, kyoMki ve vartamAna nahIM haiN| paraMtu jJAnakI apekSA ye hI donoM paryAya sadbhUta bhI haiM, kyoMki kevalajJAnameM prativimbita haiN| aura jaise bhUta-bhaviSyatakAlake cauvIsa tIrthaMkaroMke AkAra pASANa (patthara) ke staMbha (khaMbhA) meM citrita rahate haiM, usI prakAra jJAnameM atIta anAgata jJeyoMke AkAra prati

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-- rAyacandrajainazAstramAlA - [a0 1, gA069- . athaitadevAsadbhUtAnAM jJAnapratyakSatvaM dRDhayati jadi pacakkhamajAyaM pajAyaM palaiyaM ca NANassa / Na havadi vA taM NANaM divaM ti hi ke paraveMti // 39 // yadi pratyakSo'jAtaH paryAyaH pralayitazca jJAnasya / .. ___ na bhavati vA tat jJAnaM divyamiti hi ke prarUpayanti // 39 // yadi khalvasaMbhAvitabhAvaM saMbhAvitabhAvaM ca paryAyajAtamapratiSavijRmbhitAkhaNDitapratApaprabhuzaktitayA prasabhenaiva nitAntamAkramyAkramasamarpitasvarUpasarvasvamAtmAnaM pratiniyataM jJAnaM karoti, tadA tasya kutastanI divyatA syAt / ataH kASThAprAptasya. paricchedasya sarvametadupapannam // 39 // ___ athendriyajJAnasyaivaM pralInamanutpannaM ca jJAtumazakyamiti vitarkayativRttyeti bhAvArthaH // 38 // athAsadbhUtaparyAyANAM vartamAnajJAnapratyakSatvaM dRDhayati-jai paccakkhamajAyaM pajjAyaM palaiyaM ca NANassa Na havadi vA yadi pratyakSo na bhavati / sa kaH / ajAtaparyAyo bhAviparyAyaH / na kevalaM bhAviparyAyaH pralayitazca vA / kasya / jJAnasya taM NANaM divaM ti hi ke parUveMti tadjJAnaM 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 kevalI parakIyadravyaparyAyAn yadyapi paricchittimAtreNa jAnAti tathApi nizcayanayena sahajAnandaikakhabhAve khazuddhAtmani tanmayatvena paricchittiM karoti, tathA nirmalavivekijano'pi yadyapi vyavahAreNa parakIyadravyaguNaparyAyaparijJAnaM karoti, tathApi nizcayena nirvikArasvasaMvedanaparyAye viSayatvAtparyAyeNa parijJAnaM karotIti sUtratAtparyam // 39 // athAtItAnAgatasUkSmAdipadArthAnindriyajJAnaM .. vimbita 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 [tadjJAnaM] usa jJAnako [divyaM] sabase utkRSTa arthAt stuti karane yogya [hi] nizcaya karake [ ke prarUpayanti ] kauna kahatA hai ? koI bhI nhiiN| 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 bhagavAnke divyajJAnameM tInoM kAlakI samasta dravyaparyAya eka hI vAra 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 jAnane meM asamartha hai, aisA kahate

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40.]. -pravacanasAraHatthaM akkhaNivadidaM IhApuvehiM je vijANaMti / tesiM parokkhabhUdaM NAdumasakaM ti paNNattaM // 40 // arthamakSanipatitamIhApUrvaiH ye vijAnanti / teSAM parokSabhUtaM jJAtumazakyamiti prajJaptam // 40 // ye khalu viSayaviSayisannipAtalakSaNamindriyArthasannikarSamadhigamya kramopajAyamAnenehAdikaprakrameNa paricchindanti, te kilAtivAhitasvAstitvamanupasthitasvAstitvakAlaM vA yathoditalakSaNasya grAhyagrAhakasaMbandhasyAsaMbhavataH paricchettuM na zaknuvanti // 40 // na jAnAtIti vicArayati-atthaM padArtha akkhaNivadidaM indriyagocaraM IhApuvvehiM je vijANaMti IhApUrvakaM ye vijAnanti / tesiM parokkhabhUdaM teSAM sambandhi jJAnaM parokSabhUtaM sat NAdumasakaM ti paNNattaM sUkSmAdipadArthAn jJAtumazakyamiti prajJaptaM kathitam / kaiH / jJAnibhiriti / tadyathA-cakSurAdIndriyaM ghaTapaTAdipadArthapAdhaiM gatvA pazcAdarthaM jAnAtIti sannikapalakSaNaM naiyAyikamate / athavA saMkSepeNendriyArthayoH saMvandhaH sannikarSaH sa eva pramANam / sa ca sannikarSa AkAzAdyamUrtapadArtheSu dezAntaritame,dipadArtheSu kAlAntaritarAmarAvaNAdipu svabhAvAntaritabhUtAdiSu tathaivAtisUkSmeSu paracetovRttipudgalaparamANvAdiSu ca na pravartate / kasmAditicet indriyANAM sthUlaviSayatvAt , tathaiva mUrtaviSayatvAcca / tataH kAraNAdindriyajJAnena sarvajJo na bhavati / tata eva cAtIndriyajJAnotpattikAraNaM rAgAdivikalparahitaM khasaMvedanajJAnaM vihAya paJcendriyasukhasAdhanIbhUya indriyajJAne nAnAmanorathavikalpajAlarUpe mAnasajJAne ca ye ratiM haiM-[ye] jo jIva [ akSanipatitaM] indriya gocara hue [artha ] ghaTa paTAdi padArthoMko [IhApUrvaiH] IhA hai pUrvameM jinake aise IhA, avAya, dhAraNA ina matijJAnoMseM [vijAnanti] jAnate haiM, [teSAM] una jIvoMke [parokSabhUtaM ] atIta * anAgatakAla saMbaMdhI parokSa vastu [jJAtum ] jAnaneko [azakyaM ] asamarthapanA hai, [iti] isa prakAra [prajJataM] sarvajJadevane kahA hai| bhAvArtha-jitane matijJAnI jIva haiM, una sabake pahale to iMdriya aura padArthakA sabaMdha 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 hotaa| inake sivAya vartamAnakAla 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-heya hai| kevalajJAnakI taraha sarvapratyakSa nahIM hai // 40 //

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54 - rAyacandrajainazAstramAlA - [a0 1, gA041athAtIndriyajJAnasya tu yadyaducyate tattatsaMbhavatIti saMbhAvayati apadesaM sapadesaM muttamamuttaM ca panjayamajAdaM / palayaM gayaM ca jANadi taM NANamadidiyaM bhaNiyaM // 41 // __ apradezaM sapradezaM mUrtamamUrtaM ca paryayamajAtam / pralayaM gataM ca jAnAti tajjJAnamatIndriyaM bhaNitam // 41 // indriyajJAnaM nAma upadezAntaHkaraNendriyAdIni virUpakAraNatvenopalabdhisaMkarAdIn __ antaraGgasvarUpakAraNatvenopAdAya pravartate / pravartamAnaM ca sapradezamevAdhyavasyati sthUlopala mbhakatvAnnApradezam / mUrtamevAvagacchati tathAvidhaviSayanibandhanasadbhAvAnnAmUrtam / vartamAnameva paricchinatti viSayaviSayisannipAtasadbhAvAnna tu vRttaM vaya'cca / yattu punaranAvaraNamanindriyaM jJAnaM tasya samiddhadhUmadhvajasyevAnekaprakAratAliGgitaM dAhyaM dAhyatAnatikramAddAhyameva yathA tathAtmanaH apradezaM mUrtamamUrtamajAtamativAhitaM ca paryAyajAtaM jJeyatAnatikramA- . tparicchedyameva bhavatIti // 41 // kurvanti te sarvajJapadaM na labhante iti sUtrAbhiprAyaH // 40 // athAtIndriyajJAnamatItAnAgatasUkSmAdipadArthAn jAnAtItyupadizati-apadesaM apradezaM kAlANuparamANvAdi sapadesaM zuddhajIvAstikAyAdipaJcAstikAyakharUpaM muttaM mUrta pudgaladravyaM amuttaM ca amUrtaM ca zuddhajIvadravyAdi pajjayamajAdaM palayaM gayaM ca paryAyamajAtaM bhAvinaM pralayaM gataM cAtItametatsarva pUrvoktaM jJeyaM vastu jANadi jAnAti yadjJAnaM kartR taM NANamadidiyaM bhaNiyaM tadjJAnamatIndriyaM bhaNitaM tenaiva sarvajJo bhavati / tata eva ca pUrvagAthoditamindriyajJAnaM mAnasajJAnaM ca tyaktvA ye nirvikalpasamAdhirUpakhasaMvedanajJAne samastavibhAvapariNAmatyAgena ratiM kurvanti ta eva para Age atIndriyajJAna sabako jAnatA hai, aisA kahate haiM-[yat ] jo jJAna [apradezaM] pradeza rahita kAlANu tathA paramANuoMko, [sapradezaM] pradeza sahitako arthAt paMcAstikAyoMko [mUrta ] pudgaloMko [ca] aura [ amUrta ] zuddha jIvAdika dravyoMko [ajAtaM paryAyaM] anAgata paryAyoMko [ca] aura [pralayaM gataM] atIta paryAyoMko [jAnAti ] jAnatA hai [ tadjJAnaM ] usa jJAnako [atIndriyaM] atIndriya [bhaNitaM] kahA hai| bhAvArtha-atIndriyajJAna savako 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

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. 42.] - -pravacanasAraH ___ 55 atha jJeyArthapariNamanalakSaNA kriyA jJAnAnna bhavatIti zraddadhAtipariNamadi Neyamajhu NAdA jAdi va khAigaM tassa / NANaM ti taM jiNiMdA khavayaMtaM kammamevuttA // 42 // pariNamati jJeyamartha jJAtA yadi naiva kSAyikaM tasya / jJAnamiti taM jinendrAH kSapayantaM kamaivoktavantaH // 42 // paricchettA hi yatparicchedyamartha pariNamati tanna tasya sakalakarmakakSakSayapravRttasvAbhAvikaparicchedanidAnamathavA jJAnameva nAsti tasya / yataH pratyarthapariNatidvAreNa mRgatRSNAmbhobhArasaMbhAvanAkaraNamAnasaH suduHsahaM karmabhAramevopabhuJjAnaH sa jinendrairugItaH // 42 // mAhlAdaikalakSaNasukhakhabhAvaM sarvajJapadaM labhante ityabhiprAyaH // 41 // evamatItAnAgataparyAyA vartamAnajJAne pratyakSA na bhavantIti bauddhamatanirAkaraNamukhyatvena gAthAtrayaM, tadanantaramindriyajJAnena sarvajJo na bhavatyatIndriyajJAnena bhavatIti naiyAyikamatAnusAriziSyasaMbodhanArtha ca gAthAdvayamiti samudAyena paJcamasthale gAthApaJcakaM gatam // atha rAgadveSamohAH bandhakAraNaM, na ca jJAnamityAdikathanarUpeNa gAthApaJcakaparyantaM vyAkhyAnaM karoti / tadyathA-yasyeSTAniSTavikalparUpeNa karmabandhakAraNabhUtena jJeyaviSaye pariNamanamasti tasya kSAyikajJAnaM nAstItyAvedayati-pariNamadi NeyamahU~ NAdA jadi nIlamidaM pItamidamityAdivikalparUpeNa yadi jJeyArtha pariNamati jJAtAtmA Neva khAigaM tassa NANaM ti tasyAtmanaH kSAyikajJAnaM naivAsti / athavA jJAnameva nAsti / kasmAnnAsti / taM jiNiMdA khavayaMtaM kammamevuttA taM purupaM karmatApannaM jinendrAH kartAraH uktavantaH / kiM kurvantam / kSapayantamanubhavantam / kimeva / karmaiva / nirvikArasahajAnandaikasukhasvabhAvAnubhavanazUnyaH sannudayAgataM khakIyakarmaiva sa anubhavannAste na ca jJAnamityarthaH / athavA dvitIyavyAkhyAnam-yadi jJAtA pratyartha pariNamya pazcAdartha jAnAti tadA arthAnAmAnantyAtsarvapadArthaparijJAnaM nAsti / athavA tRtIyavyAkhyAnam-bahiraGgajJeyapadArthAn yadA chadmasthAvasthAyAM cintayati tadA rAgAdivikalparahitaM khasaMvedanajJAnaM nAsti, tadabhAve kSAyikajJAnameva jJAnase sarvajJa padavI kahA~se mila sakatI hai ? kahIMse bhI nahIM // 41 // 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 haiN| bhAvArtha-jabataka AtmA savikalparUpa padArthoko jAnatA hai, tabataka usake .kSAyakajJAna nahIM hotA, kyoMki jo jIva savikalpI hai, vaha pratyeka

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- rAyacandrajainazAstramAlA - [a0 1, gA043-.. atha kutastarhi jJeyArthapariNamanalakSaNA kriyA tatphalaM ca bhavatIti vivecayati udayagadA kasmaMsA jiNavaravasahehiM NiyadiNA bhnniyaa|.. teslu vimUDho ratto duTTho kA baMdhamaNubhavadi // 43 // udayagatAH karmAMzA jinavaravRSabhaiH niyatyA bhaNitAH / teSu vimUDho rakto duSTo vA bandhamanubhavati // 43 // saMsAriNo hi niyamena tAvadudayagatAH pudgalakarmAMzAH santyeva / atha sa satsu teSu saMcetayamAno moharAgadveSapariNatatvAt jJeyArthapariNamanalakSaNayA kriyayA yujyate / tata eva ca / kriyAphalabhUtaM bandhamanubhavati / ato mohodayAt kriyAkriyAphale na tu jJAnAt // 43 // .. notpadyate ityabhiprAyaH // 42 // athAnantapadArthaparicchittipariNamane'pi jJAnaM bandhakAraNaM na bhavati, na ca rAgAdirahitakarmodayo'pIti nizcinoti-udayagadA kammaMsA jiMNavaravasahehiM NiyadiNA bhaNiyA udayagatA udayaM prAptAH karmAzA jJAnAvaraNAdimUlottarakarmaprakRtimedAH jinavaravRSabhainiyalyA khabhAvena bhaNitAH, kiMtu svakIyazubhAzubhaphalaM datvA gacchanti, na ca rAgAdipariNAmarahitAH santo bandhaM kurvanti / tarhi kathaM bandhaM karoti jIvaH iti cet / tesu vimUDho ratto duTTo vA bandhamaNubhavadi teSu udayAgateSu satsu karmAzeSu moharAgadveSavilakSaNanijazuddhAtmatattvabhAvanArahitaH san yo vizeSeNa mUDho rakto duSTo vA bhavati saH kevalajJAnAdyanantaguNavyaktilakSaNamokSAdvilakSaNaM prakRtisthityanubhAgapradezabhedabhinnaM bandhamanubhavati / tataH sthitametat jJAnaM vandhakAraNaM na bhavati karmodaye'pi, kiMtu rAgAdayo bandhakAraNamiti padArthameM rAgI huA mRgatRSNA-ugra garmI meM tapI huI bAlUmeM jalakI sI buddhi rakhatA huA, karmoko bhogatA hai| isI liye usake nirmala jJAnakA lAbha nahIM hai| parantu kSAyikajJAnIke bhAvarUpa indriyoMke abhAvase padArthoM meM 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 padArthIko bhogatA hai // 42 // Age kahate haiM, ki jJAna baMdhakA kAraNa nahIM hai, jJeyapadArthoM meM jo rAga dveparUpa pariNati hai, vahI baMdhakA kAraNa hai-[jinavaravRSabhaiH] gaNadharAdikoMmeM zreSTha athavA bar3e aise vItarAgadevane [udayagatAH karmAzAH ] udaya avasthAko prApta hue karmoMke aMza arthAt jJAnAvaraNAdi bheda [niyatyA] nizcayase [ bhaNitAH] kahe haiN| [teSu] una udayAgata kAmeM [hi] nizcayakarake [mUDhaH ] mohI, [raktaH] rAgI [vA ] athavA [ duSTaH ] dvepI [bandhaM] prakRti, sthiti Adi cAra prakArake bandhako [anubhavati] anubhava karatA hai, arthAt bhogatA hai| bhAvArtha-saMsArI saba jIvoMke karmakA udaya hai, paraMtu vaha

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57 44.] -pravacanasAraHatha kevalinAM kriyApi kriyAphalaM na sAdhayatItyanuzAstiThANaNiseja vihArA dhammuvadeso ya Niyadayo tesiM / arahaMtANaM kAle mAyAcAro va itthINaM // 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 khalvambhodharAkArapariNatAnAM pudgalAnAM gamanamavasthAnaM garjanamambuvarSe ca puruSaprayatnamantareNApi dRzyante, tathA kevalinAM sthAnAdayo'buddhipUrvakA eva dRzyante / ato'mI sthAnAdayo mohodayapUrvakatvAbhAvAt kriyAvizeSA api kevalinAM kriyAphalabhUtabandhasAdhanAni na bhavanti // 44 // // 43 // atha kevalinAM rAgAdyabhAvAddharmopadezAdayo'pi bandhakAraNaM na bhavantIti kathayatiThANaNisejavihArA dhammuvadeso ya sthAnamUrdhvasthitirniSadyA cAsanaM vihAro dharmopadezazca Niyadayo ete vyApArA niyatayaH svabhAvA anIhitAH / keSAm / tesiM arahatANaM tepAmahatAM nirdoSiparamAtmanAm / ka / kAle arhadavasthAyAm / ka iva / mAyAcAroba itthINaM mAyAcAra iva strINAmiti / tathAhi-yathA strINAM strIvedodayasadbhAvAtprayatnAbhAve'pi mAyAcAraH pravartate, tathA bhagavatAM zuddhAtmatattvapratipakSabhUtamohodayakAu~hApUrvaprayatnAbhAve'pi zrIvihArAdayaH pravartante / meghAnAM sthAnagamanagarjanajalavarSaNAdivadvA / tataH sthitametat mohAdyabhAvAt kriyAviudaya baMdhakA kAraNa nahIM hai / yadi karmajanita iSTa aniSTa bhAvoMmeM jIva rAgI dvepI 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 dvepa 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 vaMdha nahIM hotA hai-[teSAmahaMtAM] una arahaMtadevoMke [kAle ] karmoM ke udayakAla meM [ sthAnaniSadyAvihArAH ] sthAna, Asana, aura vihAra ye tIna kAyayogakI kriyAyeM [ca] aura [dharmopadezaH] divyadhvanise nizcaya vyavahAra svarUpa dharmakA upadeza yaha vacanayogakI kriyA [strINAM] striyoMke svAbhAvika [mAyAcAra iva] kuTila AcaraNakI taraha [niyatayaH] nizcita hotI haiN| bhAvArtha-vItarAgadevake audAyikabhAvoMse kAya, vacana yogakI kriyAyeM avazya hotI hai, parantu una kriyAoMmeM bhagavAnakA koI yatna nahIM hai, mohake abhAvase icchAke vinA svabhAvase hI hotI haiN| . pra. 8

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- rAyacandra jainazAstramAlA athaivaM sati tIrthakRtAM puNyavipAko'kiMcitkara evetyavadhArayatipuNNaphalA arahaMtA tesiM kiriyA puNo hi odaiyA / mohAdIhiM virahiyA tamhA sA khAiga tti madA // 45 // puNyaphalA arhantasteSAM kriyA punarhi audayikI / mohAdibhiH virahitA tasmAt sA kSAyikIti matA // 45 // arhantaH khalu sakalasamyakaparipakka puNyakalpapAdapaphalA eva bhavanti / kriyA tu teSAM yA kAcana sA sarvApi tadudayAnubhAvasaMbhAvitAtmasaMbhUtitayA kilaudayikyeva / athaivaMbhUtApi sA samastamahAmohamUrdhAbhiSiktaskandhAvArasyAtyantakSaye saMbhUtatvAnmoharAgadveSarUpANAmuparaJjakAnAmabhAvAccaitanyavikAra kAraNatAmanAsAdayantI nityamaudayikI kAryabhUtasya bandhasyAkAraNabhUtatayA kAryabhUtasya mokSasya kAraNabhUtatayA ca kSAyikyeva / kathaM hi nAma nAnumanyeta cettarhi karmavipAko'pi na teSAM svabhAvavighAtAya // 45 // 58 - [ a0 1, gA0 45 - zeSA api bandhakAraNaM na bhavantIti // 44 // atha pUrvaM yaduktaM rAgAdirahitakarmodayo bandha kAraNaM na bhavati vihArAdikriyA ca, tamevArthaM prakArAntareNa dRDhayati - puNNaphalA arahaMtA paJcamahAkalyANapUjAjanakaM trailokyavijayakaraM yattIrthakaranAma puNyakarma tatphalabhUtA arhanto bhavanti tesiM kiriyA puNo hi odaiyA teSAM yA divyadhvanirUpavacanavyApArAdikriyA sA niHkriyazuddhAtmatattvaviparItakarmodayajanitatvAtsarvApyaudayikI bhavati hi sphuTam | mohAdIhiM virahiyA nirmohazuddhAtmatattvapracchAdakamamakArAhaGkArotpAdana samarthamohAdivirahitatvAdyataH tamhA sA khAyaga tti madA tasmAt sA yadyapyaudayikI tathApi nirvikArazuddhAtmatattvasya vikriyAmakurvatI satI kSAyikI matA / atrAha ziSya : - ' audayikA bhAvAH bandhakAraNam' ityAgamavacanaM jaise strIvedakarmake udayase strIke hAva, bhAva, vilAsa vibhramAdika svabhAva hI se hote haiM, usI prakAra arahaMta yogakriyAyeM sahaja hI hotI haiM / tathA jaise meghake jalakA varasanA, garjanA, calanA, sthira honA, ityAdi kriyAyeM purupake yatnake vinA hI usake svabhAvase hotI haiM, usI prakAra icchAke vinA audayikabhAvoMse arahaMtoMke kriyA hotI haiM / isI kAraNa kevalIke baMdha nahIM hai / rAgAdikoM ke abhAva se audayikakriyA baMdhake phalako 'nahIM detI // 44 // Age arahatoMke puNyakarmakA udaya baMdhakA kAraNa nahIM hai, yaha kahate haiM - [ arhantaH ] sarvajJa vItarAgadeva [puNyaphalAH ] tIrthaMkaranAmA puNyaprakRtike phala haiM, arthAt arahaMta pada tIrthaMkaranAma puNyakarmake udayase hotA hai / [ punaH ] aura [ teSAM ] unakI [ kriyA ] kAya tathA vacanakI kriyA [hi ] nizcayase [ auda yikI ] 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-ara

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59 46.] . . . - pravacanasAraH - atha kevalinAmiva sarveSAmapi svabhAvavighAtAbhAvaM niSedhayati jadi so suho va asuho Na havadi AdA sayaM sahAveNa / .. saMsAro vi Na vija di savesiM jIvakAyANaM // 46 // yadi sa zubho vA azubho na bhavati AtmA svayaM svabhAvena / saMsAro'pi na vidyate sarveSAM jIvakAyAnAm // 46 // yadi khalvekAntena zubhAzubhabhAvasvabhAvena svayamAtmA na pariNamate tadA sarvadaiva sarvathA nirvighAtena zuddhasvabhAvenaivAvatiSThate / tathA ca sarva eva bhUtagrAmAH samastabandhatarhi vRthA bhavati / parihAramAha-audayikA bhAvA bandhakAraNaM bhavanti, paraM kiMtu mohodayasahitAH / dravyamohodaye'pi sati yadi zuddhAtmabhAvanAbalena bhAvamohena na pariNamati tadA bandho na bhavati / yadi punaH 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 dUpaNadvAreNa parihAraM dadAti-jadi so suho va asuho Na havadi AdA sayaM sahA. veNa yathaiva zuddhanayenAtmA zubhAzubhAbhyAM na pariNamati tathaivAzuddhanayenApi svayaM khakIyopAhaMta 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 haiM, aura Age navIna baMdhameM kAraNarUpa nahIM haiM, pUrvakarmake kSayameM kAraNa haiN| 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 hai, aura pUrva baMdhakA nAza karatI hai, taba kyoM na kSAyikI mAnI jAve ? avazya mAnane yogya hai / isase yaha bAta siddha huI, ki kevalIke baMdha nahIM hotA, kyoMki karmakA phala AtmAke bhAvoMko ghAtatA nhiiN| mohanIyakarmake honepara kriyA AtmIkabhAvoMkA ghAta karatI hai, aura usake abhAvase kriyAkA kucha bhI bala nahIM rahatA // 45 // Age kahate haiM, ki jaise kevalIke pariNAmoM meM vikAra nahIM haiM, vaise anya jIvoMke pariNAmoM meM vikAroMkA abhAva bhI nahIM hai-yadi] jo [saH] vaha AtmA [khabhAvena ] apane svabhAvase [vayaM] Apa hI [zubhaH] zubha pariNAmarUpa [vA ] athavA [ azubhaH] azubha pariNAmarUpa [na bhavati ] na hove, [tadA] to [ sarveSAM] saba [ jIvakAyAnAM ] jIvoMko [saMsAra eva] saMsAra pariNati hI [na vidyate] nahIM maujUda hove / bhAvArthaAtmA pariNAmI hai| jaise sphaTikamaNi kAle, pIle, lAla phUlake saMyogase usIke AkAra

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-- rAyacandrajainazAstramAlA - [a0 1, gA0 47- - sAdhanazUnyatvAdAjavaM javAbhAvasvabhAvato nityamuktatAM pratipadyeran / taca nAbhyupagamyate / AtmanaH pariNAmadharmatvena sphaTikasya japAtApiccharAgakhabhAvatvavat zubhAzubhabhAvatva- .. dyotanAt // 46 // atha punarapi prakRtamanusRtyAtIndriyajJAnaM sarvajJatvenAbhinandati jaM takAliyamidaraM jANadi jugavaM samaMtado savaM / atthaM vicittavisamaM taM jANaM khAiyaM bhaNiyaM // 47 // yattAtkAlikamitaraM jAnAti yugapatsamantataH sarvam / arthaM vicitraviSamaM tat jJAnaM kSAyikaM bhaNitam // 47 // tatkAlakalitavRttikamatItodarkakAlakalitavRttikaM cApyekapada eva samantato'pi sakalamapyarthajAtaM, pRthaktvavRttaskhalakSaNalakSmIkaTAkSitAnekaprakAravyaJjitavaicitryamitaretaravirodhadAnakAraNena svabhAvenAzuddhanizcayarUpeNApi yadi na pariNamati tadA / kiM dUSaNaM bhavati / saMsAro vi Na vijadi nissaMsArazuddhAtmasvarUpAtpratipakSabhUto vyavahAranayenApi saMsAro na vidyate / keSAm / sabesiM jIvakAyANaM sarveSAM jIvasaMghAtAnAmiti / tathAhi-AtmA tAvatpariNAmI sa ca karmopAdhinimitte sati sphaTikamaNirivopAdhiM gRhNAti, 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 kevalajJAnaM kAlA, pIlA, lAlarUpa pariNamana karatA hai, usI prakAra yaha AtmA anAdikAlase paradravyake saMyogase rAga, dvepa, 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 sava saMsArI jIva zubha, azubha bhAvoMmeM pariNamate hai // 46 // Age pUrva kahA gayA atI- - ndriyajJAna hI sabakA jAnanevAlA hai, aisA phira kahate haiM-[yat ] jo jJAna [samantataH] sarvAgase [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

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47.] -pravacanasAraH - dhApitAsamAnajAtIyatvoddAmitavaiSamyaM kSAyikaM jJAnaM kila jAnIyAt / tasya hi kramapravRttihetubhUtAnAM kSayopazamAvasthAvasthitajJAnAvaraNIyakarmapudgalAnAmatyantAbhAvAttAtkAlikamatAtkAlikaM vApyarthajAtaM tulyakAlameva prakAzeta / sarvato vizuddhasya pratiniyatadezavizuddherantaHplavanAt samantato'pi prakAzeta / sarvAvaraNakSayAdezAvaraNakSayopazamasyAnavasthAnAtsarvamapi prakAzeta / sarvaprakArajJAnAvaraNIyakSayAdasarvaprakArajJAnAvaraNIyakSayopazamasya vilayanAdvicitramapi prakAzeta / asamAnajAtIyajJAnAvaraNakSayAtsamAnajAtIyajJAnAvaraNIyakSayopazamasya vinAzanAdviSamamapi prakAzeta / alamathavAtivistareNa, anivAritaprasaraprakAzazAlitayA kSAyikajJAnamavazyameva sarvadA sarvatra sarvathA sarvameva jAnIyAt // 47 // sarvajJatvena nirUpayati-jaM yajjJAnaM kartR jANadi jAnAti / kam / atthaM artha padArthamiti vizeSyapadam / kiM viziSTam / tatkAliyamidaraM tAtkAlikaM vartamAnamitaraM cAtItAnAgatam / kathaM jAnAti / jugavaM yugapadekasamaye samaMtado samantataH sarvAtmapradezaiH sarvaprakAreNa vA / katisaMkhyopetam / savaM samastam / punarapi kiMviziSTam / vicittaM nAnAbhedabhinnam / punarapi kiMrUpam / visamaM mUrtAmUrtacetanAcetanAdijAtyantaravizeSairvisadRzaM taM NANaM khAiyaM bhaNiyaM yadevaM guNaviziSTaM jJAnaM tatkSAyikaM bhaNitam / abhedanayena tadeva sarvajJasvarUpaM tadevopAdeyabhUtAnantasukhAdyanantaguNAnAmAdhArabhUtaM sarvaprakAropAdeyarUpeNa bhAvanIyam / iti tAtparyam // 17 // ekasA nahIM, aise [sarva artha] saba hI padArthoke samUhako [yugapat ] eka hI samayameM [jAnAti] jAnatA hai, [tadjJAnaM] usa jJAnako [kSAyikaM ] kSAyika arthAt karmake kSayase pragaTa huA atIndriya aisA [bhaNitaM] kahA hai| bhAvArthaatIta, anAgata, vartamAnakAla saMbaMdhI nAnAprakAra vipamatA sahita samasta padArthoMko sarvAMga eka samayameM prakAzita karaneko eka atIndriya kSAyikakevalajJAna hI samartha hai, anya kisI jJAnakI zakti nahIM hai| jJAnAvaraNakarmake kSayopazamase jo jJAna eka hI bAra saba padArthoM ko 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 sarvAga vastuko nahIM jAnatA, kSAyikajJAna sarvadeza vizuddha hai, isImeM ekadeza nirmalajJAna bhI samA jAtA hai isaliye vastuko sarvAgase prakAzita karatA hai, aura isa kevalajJAnake sava 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 vipamako prakAzita karatA hai / kSAyikajJAnakI mahimA kahA~taka kahI jAve, ati vistArase bhI pUrNatA nahIM ho sakatI,

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- rAyacandrajainazAstramAlA - [a0 1, gA0 48* atha sarvamajAnannekamapi na jAnAtIti nizcinoti. jo Na vijANadi jugavaM atthe tikAlige tihuvaNatthe / NAduM tassa Na sakaM sapajayaM davamegaM vA // 48 // yo na vijAnAti yugapadarthAn traikAlikAn tribhuvanasthAn / jJAtuM tasya na zakyaM saparyayaM dravyamekaM vA // 48 // iha kilaikamAkAzadravyamakaM dharmadravyamekamadharmadravyamasaMkhyeyAni kAladravyANyanantAni jIvadravyANi tato'pyanantaguNAni pudgaladravyANi / tathaiSAmeva pratyekamatItAnAgatAnubhUyaatha yaH sarvaM na jAnAti sa ekamapi na jAnAtIti vicArayati-jo Na vijANadi yaH kartA naiva jAnAti / katham / jugavaM yugapadekakSaNe / kAn / atthe arthAn / kathaMbhUtAn / tikAlige trikAlaparyAyapariNatAn / punarapi kathaMbhUtAn / tihuvaNatthe tribhu vanasthAn NAeM tassa Na sakaM tasya puruSasya sambandhi jJAnaM jJAtuM samarthaM na bhavati / kim / / davaM jJeyadravyam / kiMviziSTam / sapajayaM anantaparyAyasahitam / katisaMkhyopetam / ega vA ekamapIti / tathAhi-AkAzadravyaM tAvadekaM, dharmadravyamekaM, tathaivAdharmadravyaM ca lokAkAzapramitAsaMkhyeyakAladravyANi, tato'nantaguNAni jIvadravyANi, tebhyo'pyanantaguNAni pudgaladravyANi / tathaiva sarveSAM pratyekamanantaparyAyAH, etatsarvaM jJeyaM tAvattatraikaM vivakSitaM jIvadravyaM jJAta bhavati / evaM tAvadvastukhabhAvaH / tatra yathA dahanaH samastaM dAhyaM dahan san samastadAhyahetukasamastadAhyAkAraparyAyapariNatasakalaikadahanasvarUpamuSNapariNatatRNaparNAdyAkAramAtmAnaM (svakIyakhabhAvaM.) 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, anAgata, vartamAna, ina tInakAla saMbaMdhI . [arthAn ] padArthoko [yugapat ] eka hI samayameM [na vinAjAti] nahIM jAnatA hai, [tasya ] usa purupake [saparyayaM] ananta paryAyoM sahita [eka dravyaM 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 haiM, aura pudgaladravya jIva-rAzise anaMtaguNA adhika hai / ina chahA~ dravyoMke tIna kAla saMbaMdhI anaMta anaMta bhinna bhinna paryAya haiN| ye saba dravya paryAya jJeya haiN| ina dravyoMmeM jAnanevAlA eka jIva hI hai| jaise agni samasta IMdhanako jalAtA huA usake nimittase kASTha, tRNa, pattA vagairaha IMdhanake AkAra hokara apane eka agnisvabhAvarUpa pariNamatA hai, usI prakAra yaha jJAyaka (jAnanevAlA) AtmA sava leyoMko

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48.] --pravacanasAraH - mAnabhedabhinnaniravadhivRttipravAhaparipAtino'nantAH paryAyA evametatsamastamapi samuditaM jJeyaM, ihaivaikaM kiMcijIvadravyaM jJAtR / atha yathA samastaM dAhyaM dahan dahanaH samastadAhya; hetukasamastadAhyAkAraparyAyapariNatasakalaikadahanAkAramAtmAnaM pariNamati, tathA samastaM jJeyaM jAnan jJAtA samastajJeyahetukasamastajJeyAkAraparyAyapariNatasakalaikajJAnAkAraM cetanatvAt svAnubhavapratyakSamAtmAnaM pariNamati / evaM kila dravyasvabhAvaH / yastu samastajJeyaM na jAnAti sa samastaM dAhyamadahan samastadAhyahetukasamastadAhyAkAraparyAyapariNatasakalaikadahanAkAramAtmAnaM dahana iva samastajJeyahetukasamastajJeyAkAraparyAyapariNatasakalaikajJAnAkAramAtmAnaM cetanatvAt svAnubhavapratyakSatve'pi na pariNamati / evametadAyAti yaH sarva na jAnAti sa AtmAnaM na jAnAti // 48 // pariNamati / tathAyamAtmA samastaM jJeyaM jAnan san samastajJeyahetukasamastajJeyAkAraparyAyapariNatasakalaikAkhaNDajJAnarUpaM vakIyamAtmAnaM pariNamati jAnAti paricchinatti / yathaiva ca sa eva dahanaH pUrvoktalakSaNaM dAhyamadahan san tadAkAreNa na pariNamati, tathA''tmApi pUrvoktalakSaNaM samastaM jJeyamajAnan pUrvoktalakSaNameva sakalaikAkhaNDajJAnAkAraM khakIyamAtmAnaM na pariNamati na jAnAti na paricchinatti / aparamapyudAharaNaM dIyate-yathA ko'pyandhaka AdityaprakAzyAn padArthAnapazyannAdityamiva, pradIpaprakAzyAn padArthAnapazyan pradIpamiva, darpaNasthavimbAnyapazyan darpaNamiva, svakIyadRSTiprakAzyAn padArthAnapazyan hastapAdAdyavayavapariNataM khakIyadehAkAramAtmAnaM svakIyadRSTyA na pazyati, tathAyaM vivakSitAtmApi kevalajJAnaprakAzyAn padArthAnajAnan sakalAkhaNDakakevalajJAnarUpamAtmAnamapi na jAnAti / tata etasthitaM yaH sarva na jAnAti sa AtmAnamapi na jAnAtIti // 48 // 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 sava jJeyoMko nahIM jAnatA, vaha eka AtmAko bhI nahIM jAnatA, kyoMki AtmAke jJAnameM sava jJeyoMke AkAra prativimbita 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 pratibimvita 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 //

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- rAyacandrajainazAstramAlA - [a0 1, gA049athaikamajAnan sarvaM na jAnAtIti nizcinoti davaM aNaMtapajjayamegamaNaMtANi davajAdINi / Na vijANadi jadi jugavaM kidha so savANi jANAdi // 49 // dravyamanantaparyAyamekamanantAni dravyajAtIni / na vijAnAti yadi yugapat kathaM sa sarvANi jAnAti // 49 // AtmA hi tAvatsvayaM jJAnamayatve sati jJAtRtvAt jJAnameva / jJAnaM tu pratyAtmavarti pratibhAsamayaM mahAsAmAnyam / tattu pratibhAsamayAnantavizeSavyApi / te ca srvdrvypryaaynibndhnaaH| atha yaH sarvadravyaparyAyanibandhanAnantavizeSavyApipratibhAsamayamahAsAmAnyarUpamAtmAnaM svAnubhavapratyakSaM na karoti sa kathaM pratibhAsamayamahAsAmAnyavyApyapratibhA- . athaikamajAnan sarva na jAnAtIti nizcinoti-davaM dravyaM aNaMtapajjayaM anantaparyAya ega ekaM aNaMtANi davajAdINi anantANi dravyajAtIni jo Na vijANadi yo na vijAnAti anantadravyasamUhAn kidha soM savANi jANAdi kathaM sa sarvAn jAnAti jugavaM yugapadekasamaye na kathamapIti / tathAhi-AtmalakSaNaM tAvajjJAnaM taccAkhaNDapratibhAsamaya sarvajIvasAdhAraNaM mahAsAmAnyam / tacca mahAsAmAnyaM jJAnamayAnantavizeSavyApi / te ca jJAnavizeSA anantadravyaparyAyANAM viSayabhUtAnAM jJeyabhUtAnAM paricchedakA grAhakA / 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 sarva na jAnAtIti / tathA coktam-"eko bhAvaH sarvabhAvakhabhAvaH sarve bhAvA ekabhAvasvaAge kahate haiM, ki jo ekako nahIM jAnatA, vaha sabako nahIM jAnatA-[yadi ] jo [anantaparyAyaM eka 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 haiN| isaliye apane anaMta vizeSaNoMse yukta yaha sAmAnya jJAna savako jAnatA hai| jo puruSa aise jJAnasaMyukta AtmAko pratyakSa nahIM jAna sakatA, vaha sava padArthoMko kaise jAna sakegA? isaliye 'eka AtmAke jAnanese saba jAnA jAtA hai / jo eka AtmAko nahIM jAnatA, vaha sabako nahIM jAnatA', yaha bAta siddha huii| dUsarI bAta yaha hai ki, AtmA.

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50.]. 65 samayAnantavizeSanibandhanabhUtasarvadravyaparyAyAn pratyakSIkuryAt / evametadAyAti ya AtmAnaM na jAnAti sa sarvaM na jAnAti / atha sarvajJAnAdAtmajJAnamAtmajJAnAtsarvajJAnamityavatiSThate / evaM ca sati jJAnamayatvena svasaMcetakatvAdAtmano jJAtRjJeyayorvastutvenAnyatve satyapi pratibhAsapratibhAsyamAnayoH svasyAmavasthAyAmanyonyasaMvalanenAtyantamazakyavivecanatvAtsarvamAtmani nikhAtamiva pratibhAti / yadyevaM na syAt tadA jJAnasya paripUrNAtmasaMcetanAbhAvAt paripUrNasyaikasyAtmano'pi jJAnaM na siddhyet // 49 // atha kramakRtapravRttyA jJAnasya sarvagatatvaM na siddhyatIti nizcinoti-- uppajjadi jadi NANaM kamaso aTTe paDuca NANissa / taM Neva havadi NicaM Na khAigaM Neva savagadaM // 50 // utpadyate yadi jJAnaM kramazo'rthAn pratItya jJAninaH / tannaiva bhavati nityaM na kSAyikaM naiva sarvagatam // 50 // yatkila krameNaikaikamarthamAlambya pravartate jJAnaM tadekArthAlambanAdutpannamanyArthAlambanAt bhAvAH / eko bhAvastattvato yena buddhaH sarve bhAvAstattvatastena buddhAH || " atrAha ziSyaHAtmaparijJAne sati sarvaparijJAnaM bhavatItyatra vyAkhyAtaM, tatra tu pUrvasUtre bhaNitaM sarvaparijJAne satyAtmaparijJAnaM bhavatIti / yadyevaM tarhi chadmasthAnAM sarvaparijJAnaM nAstyAtmaparijJAnaM kathaM bhaviSyati, AtmaparijJAnAbhAve cAtmabhAvanA kathaM, tadabhAve kevalajJAnotpattirnAstIti / parihAramAhaparokSapramANabhUtazrutajJAnena sarvapadArthA jJAyante / kathamiti cet - lokAlokAdiparijJAnaM vyAptijJAnarUpeNa chadmasthAnAmapi vidyate tacca vyAptijJAnaM parokSAkAreNa kevalajJAnavipayagrAhakaM kathaMcidAtmaiva bhaNyate / athavA svasaMvedajJAnenAtmA jJAyate, tatazca bhAvanA kriyate, tayA rAgAdivikalparahitasvasaMvedanajJAnabhAvanayA kevalajJAnaM ca jAyate / iti nAsti doSaH // 49 // atha kramapravRttajJAnena sarvajJo na bhavatIti vyavasthApayati -- uppajjadi jadi NANaM utpadyate aura padArthoM kA jJeyajJAyaka saMbaMdha hai / yadyapi apane apane svarUpase donoM pRthaka pRthaka haiM, to bhI jJeyAkAra jJAnake pariNamanase sava 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 AtmAko jAnatA hai / ekake jAnane se sava 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 // 49 // Age jo jJAna padArtho ko kramase jAnatA hai, vaha sarvagata nahIM ho sakatA, aisA siddha karate haiM - [ yadi ] jo [ jJAninaH ] AtmAkA [ jJAnaM ] caitanyaguNa [ arthAt ] pra0 9 pravacanasAra:

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- rAyacandrajainazAstramAlA - [a0 1, gA0 51pralIyamAnaM nityamasatkarmodayAdekA vyaktiM, pratipannaM punarvyattyantaraM pratipadyamAnaM kSAyikamapyasadanantadravyakSetrakAlabhAvAnAkrAntumazaktatvAt sarvagataM na syAt // 50 // 'atha yogapadyapravRttyaiva jJAnasya sarvagatatvaM siddhyatIti vyavatiSThate tikAlaNicavilayaM sayalaM savattha saMbhavaM cittaM / jugavaM jANadi joNhaM aho hi NANassa mAhappaM // 51 // traikAlyanityaviSayaM sakalaM sarvatra saMbhavaM citram / yugapajjAnAti jainamaho hi jJAnasya mAhAtmyam // 51 // kSAyikaM hi jJAnamatizayAspadIbhUtaparamamAhAtmyaM, yattu yugapadeva sarvArthAnAlambya pravajJAnaM 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 savagayaM yata eva pUrvoktaprakAreNa parAdhInatvena nityaM na bhavati, kSayopazamAdhInatvena kSAyikaM na bhavati, tata eva yugapatsamastadravyakSetrakAlabhAvAnAM parijJAnasAmarthyAbhAvAtsarvagataM na bhavati / ata etatsthitaM yajJAnaM krameNArthAn pratItya jAyate tena sarvajJo na bhavati / iti // 50 // atha yugapatparicchittirUpajJAnenaiva sarvajJo bhavatItyAvedayati-jANadi jAnAti / kiM kartR / joNhaM jainajJAnam / katham / jugavaM yugapadekasamaye aho hi NANassa mAhappaM aho hi sphuTaM jainajJAnasya mAhAtmyaM pazyatAm / kiM jAnAti / arthamityadhyAhAraH / kathaMbhUtam / tikAlaNiJcavisayaM trikAlaviSayaM trikAlagataM nityaM sarvapadArthoMko [kramazaH] kramase [pratItya] avalambana karake [utpadyate] utpanna / hotA hai, [tadA] to [ tat ] vaha jJAna [ naiva ] na to [nityaM ] avinAzI [bhavati ] hai, [na kSAyika ] na kSAyika hai, aura [ naiva sarvagataM ] na savakA jAnanevAlA hotA hai| bhAvArtha-jo jJAna eka eka padArthakA avalambana (grahaNa) karake kramase pravartatA hai, eka hI vAra savako 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 jAnane meM 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 vAra savako jAnatA hai, usa jJAnase sarvajJa padakI siddhi hai, aisA kahate haiM-[jainaM] kevalajJAna [traikAlyanityaviSamaM] atItAdi tInoM kAlase sadAkAla (hamezA) asama aise [ sa

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52. ] te jJAnaM taTTotkIrNanyAyAva sthitasamastavastujJeyAkAratayAdhiropita nityatvaM pratipannasamastavyaktitvenAbhivyaktakhabhAvabhAsikSAyikabhAvaM traikAlyena nityameva viSamIkRtAM sakalAmapi sarvArthasaMbhUtimanantajAtiprApitavaicitryAM paricchindadakramasamAkrAntAnantadravyakSetrakAlabhAvatayA prakaTIkRtAdbhutamAhAtmyaM sarvagatameva syAt // 51 // atha jJAnino jJatikriyAsadbhAve'pi kriyAphalabhUtaM bandhaM pratiSedhayannupasaMharatiNa vipariNamadi Na Nhadi uppajjadi Neva tesu aTThesu / jANaNNava te AdA abaMdhago teNa paNNatto // 52 // nApi pariNamati na gRhNAti utpadyate naiva teSvartheSu / jAnannapi tAnAtmA abandhakastena prajJaptaH // 52 // pravacanasAraH 7 67 kAlam / punarapi kiMviziSTam / sayalaM samastam | punarapi kathaMbhUtam / savattha saMbhavaM sarvatra loke saMbhavaM samutpannaM sthitam / punazca kiMrUpam / cittaM nAnAjAtibhedena vicitramiti / tathAhiyugapatsaMkalagrAhakajJAnena sarvajJo bhavatIti jJAtvA kiM kartavyam / jyotiSkamantravAdarasasiddhyAdIni yAni khaNDavijJAnAni mUDhajIvAnAM cittacamatkArakAraNAni paramAtmabhAvanAvinAzakAni ca tatrAgrahaM tyaktvA jagannayakAlatrayasa kalavastu yugapatprakAzaka mavinazvaramakhaNDaika pratibhAsarUpaM sarvajJazabdavAcyaM yatkevalajJAnaM tasyaivotpattikAraNabhUtaM yatsamastarAgAdivikalpajAlena rahitaM sahajazuddhAtmano'bhedajJAnaM tatra bhAvanA kartavyA, iti tAtparyam // 51 // evaM kevalajJAnameva sarvajJa iti kathanarUpeNa gAthaikA, tadanantaraM sarvapadArtha parijJAnamiti dvitIyA ceti / tatazca kramapravRttajJAnena sarvajJo na bhavatIti prathamagAthA, yugapagrAhakeNa sa bhavatIti dvitIyA ceti samudAyena saptamasthale gAthApaJcakaM gatam / atha pUrva yaduktaM padArthaparicchittisadbhAve'pi rAgadveSamohAbhAvAt rvatra saMbhavaM ] saba lokameM tiSTate [ citraM ] nAnA prakArake [ sakalaM ] saba padArtha [ yugapat ] eka hI bAra [jAnAti ] jAnatA hai / [ aho ] he bhavyajIvo; [hi] nizrcayakara yaha [ jJAnasya ] jJAnakI [ mAhAtmya ] 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 TaMkotkIrNanyAya se pratibhAsate haiM, aura prakAra nahIM / isa jJAnako kucha aura jAnanA avazepa ( bAkI) nahIM hai, jo isameM jJeyAkAroM kI palaTanA hove, isa kAraNa yaha jJAna nitya hai / isa jJAnakI koI zakti karmase Dha~kI huI nahIM hai, anaMta zaktiyA~ khulI haiM, isaliye yaha jJAna kSAyika hai, aura yaha anaMtadravya, kSetra, kAla, bhAvako 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 ] kevalajJAnI zuddhAtmA

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68 - rAyacandrajainazAstramAlA - [a0 1, gA0 52- iha khalu 'udayagadA kammaMsA' ityatra sUtre udayagateSu pudgalakarmAzeSu satsu saMceta-.. yamAno moharAgadveSapariNatatvAt jJeyArthapariNamanalakSaNayA kriyayA yujyamAnaH kriyAphalabhUtaM bandhamanubhavati, na tu jJAnAditi prathamamevArthapariNamanakriyAphalatvena bandhasya samarthitatvAt / tathA 'geNhadi Neva Na muMcadi' ityarthapariNamanAdikriyANAmabhAvasya zuddhAtmano nirUpitatvAcArthAnapariNamato'gRhNatasteSvanutpadyamAnasya cAtmano jJaptikriyAsadbhAve'pi na khalu kriyAphalabhUto bandhaH siddhyet // 52 // 'jAnannapyeSa vizvaM yugapadapi bhavadbhAvibhUtaM samastaM mohAbhAvAdyadAtmA pariNamati paraM naiva nirTUnakarmA / tenAste mukta eva prasabhavikasitajJaptivistArapItajJeyAkAraM trilokI pRthagapRthagatha dyotayan jJAnamUrtiH' // iti jnyaanaadhikaarH| * kevalinAM bandho nAstIti tamevArtha prakArAntareNa dRDhIkurvan jJAnaprapaJcAdhikAramupasaMharati Na vi pariNamadi yathA svakIyAtmapradezaiH samarasIbhAvena saha pariNamati tathA jJeyarUpeNa na pariNamati Na geNhadi yathaiva cAnantajJAnAdicatuSTayarUpamAtmarUpamAtmarUpatayA gRhNAti tathA jJeyarUpaM na gRhNAti uppajjadi Neva tesu advesu yathA ca nirvikAraparamAnandaikasukharUpeNa khakIyasiddhaparyAyeNotpadyate tathaiva ca jJeyapadArtheSu notpadyate / kiM kurvannapi / jANaNNavi te tAn jJeyapadArthAn khasmAt pRthagrUpeNa jAnannapi / sa kaH kartA / AdA muktAtmA avaMdhago teNa paNNatto tataH kAraNAtkarmaNAmabandhakaH prajJapta iti / tadyathA-rAgAdirahitajJAnaM bandhakAraNaM na bhavatIti jJAtvA zuddhAtmopalambhalakSaNamokSaviparItasya nArakAdiduHkhakAraNakarmabandhasya kAraNAnIndriyamanojanitAnyekadezavijJAnAni tyaktvA sakalavimalakevalajJAnasya karmabandhAkAraNabhUtasya yadvIjabhUtaM nirvikArasvasaMvedanajJAnaM tatraiva bhAvanA kartavyetyabhiprAyaH // 52 // evaM rAgadveSamoharahitatvAtkevalinAM vandho nAstIti kathanarUpeNa jJAnaprapaJcasamAptimukhyatvena caikasUtreNASTamasthalaM gatam / [tAt ] 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, [naiva ] aura na [teSu artheSu] una padArthoM meM [utpadyate] utpanna hotA hai, [tena] usI kAraNase vaha [abandhakaH] navIna karmavaMdhase rahita [prajJaptaH] kahA gayA hai| bhAvArtha-yadyapi kevalajJAnI saba padArthoko jAnatA hai, to bhI una padArthoko rAga, dvepa, 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 jJaptikriyA aura dUsarI jJeyArthapariNamanakriyA, unameM jJAnakI rAga dvepa moha rahita jAnanerUpa kriyAko 'jJaptikriyA' aura jo rAga dvepa mohakara padArthakA jAnanA, aisI kriyAko 'jJeyArthapariNamanakriyA' ...' kahate haiN| inameM se jJeyArthapariNamanakriyAse baMdha hotA hai, . jJaptikriyAse nahIM hotaa|

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53.].. atha jJAnAdabhinnasya saukhyasya svarUpaM prapaJcayan jJAnasaukhyayoH heyopAdeyatvaM cintayati--- pravacanasAraH 69 asthi amuttaM muttaM adidiyaM iMdiyaM ca atthesu / gANaM ca tahA sokkhaM jaM tesu paraM ca taM NeyaM // 53 // astyamUrta mUrtamatIndriyamaindriyaM cArtheSu / jJAnaM ca tathA saukhyaM yatteSu paraM ca tat jJeyam // 53 // atra jJAnaM saukhyaM ca mUrtamindriyajaM caikamasti / itaradamUrtamatIndriyaM cAsti / tatra atha jJAnaprapaJcavyAkhyAnAnantaraM jJAnAdhArasarvajJaM namaskaroti tassa mAI logo devAsuramaNuarAya saMbaMdho / bhatto karedi NiccaM uvajutto taM tahA vi ahaM // * 2 // ---- karedi karoti / sa kaH / logo lokaH / kathaMbhUtaH / devAsuramaNuarAya saMbaMdho devAsuramanuSyarAjasaMbandhaH / punarapi kathaMbhUtaH / bhatto bhaktaH / NiccaM nityaM sarvakAlam / punarapi kiMviziSTaH / uvajutto upayukta udyataH / itthaMbhUto lokaH kAM karoti / NamAI namasyAM namaskriyAm / kasya / tassa tasya pUrvoktasarvajJasya / taM tahA vi ahaM taM sarvajJaM tathA tenaiva prakAreNAhamapi granthakartA namaskaromIti / ayamatrArthaH- - yathA devendracakravartyAdayo'nantAkSayasukhAdiguNAspadaM sarvajJasvarUpaM namaskurvanti tathaivAhamapi tatpadAbhilASI paramabhaktyA praNamAmi // 2 // evamaSTAbhiH sthalairdvAtriMzadgAthAstadanantaraM namaskAragAthA ceti samudAyena trayastriMzatsUtrairjJAnaprapaJcanAmA tRtIyo'ntarAdhikAraH samAptaH / atha sukhaprapaJcAbhidhAnAntarAdhikAre'STAdaza gAthA bhavanti / atra paJcasthalAni teSu prathamasthale 'asthi amuttaM' ityAdyadhikAragAthAsUtramekaM, tadanantaramatIndriyajJAnamukhyatvena 'jaM pecchado' ityAdi sUtramekaM, athendriyajJAnamukhyatvena ' jIvo sayaM amutto' ityAdi gAthAcatuSTayaM, athAnantaramindriyasukhapratipAdana rUpeNa gAthASTakaM, tatrApyaSTakamadhye prathamata indriyasukhasya duHkhatvasthApanArtha ' maNuA surA' ityAdi gAthAdvayam / atha muktAtmanAM dehAbhAve'pi sukhamastIti jJApanArtha dehaH sukhakAraNaM na bhavatIti kathanarUpeNa 'pappA iTThe visaye' ityAdi sUtradvayaM, tadanantaramindriyavipayA api sukhakAraNaM na kevalIkejJaptikriyA hai, isaliye unake baMdha nahIM hai / pahale "udayagadA kammaMsA" Adi gAthAse jJeyArtha pariNamana kriyAko va~dhakA kAraNa kahA hai, so yaha kevalI ke nahIM hai / aura " hada va Na muMcadi" Adi gAthAse kevalIke dekhane jAnanerUpa kriyA kahI hai, so isa jJaptikriyAse baMdha nahIM hai // 52 // isaprakAra jJAnAdhikAra pUrNa huA // 1 // Age dUsare adhikArameM jJAnase abhinnarUpa sukhakA varNana karate hue AcArya mahA 1' isa gAthAsUtrakI bhI zrImadamRtacandrAcAryane TIkA nahIM kI, isase mUlasaMkhyA meM nahIM rakkhA |

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- rAyacandrajainazAstramAlA - [a0 1, gA0 53-... teSu caturpu madhye yadamUrtamatIndriyaM ca tatpradhAnatvAdupAdeyatvena jJAtavyam / tatrAdyaM mUrtAbhiH .. kSAyopazamikIbhirupayogazaktibhistathAvidhebhya indriyebhyaH samutpadyamAnaM parAyattatvAt kAdAcitkatvaM, kramakRtapravRtti sapratipakSaM sahAnivRddhi ca gauNamiti kRtvA jJAnaM ca saukhyaM ca heyam / itaratpunaramUrtAbhizcaitanyAnuvidhAyinIbhirekAkinIbhirevAtmapariNAmazaktibhistathAvidhebhyo'tIndriyebhyaH svAbhAvikacidAkArapariNAmebhyaH samutpadyamAnamatyantamAtmAyattatvAnnityaM, yugapatkRtapravRtti niHpratipakSamahAnivRddhi ca mukhyamiti kRtvA jJAnaM saukhyaM copAdeyam // 53 // bhavantIti kathanena 'timiraharA' ityAdi gAthAdvayam , ato'pi sarvajJanamaskAramukhyatvena tejodiThi' ityAdi gAthAdvayam / evaM paJcAntarAdhikAre samudAyapAtanikA // athAtIndriyasukhasyopAdeyabhUtasya svarUpaM prapaJcayannatIndriyajJAnamatIndriyasukhaM copAdeyamiti, yatpunarindriya jJAnaM sukhaM ca taddheyamiti pratipAdanarUpeNa prathamatastAvadadhikArasthalagAthayA sthalacatuSTayaM sUtrayati-asthi asti vidyate / kiM kartR / NANaM jJAnamiti bhinnaprakramo vyavahitasambandhaH / kiMviziSTam / amuttaM suttaM amUrta mUrta ca / punarapi kiMviziSTam / adidiyaM iMdiyaM ca yadamUrta tadatIndriyaM mUrta punarindriyajam / itthaMbhUtaM jJAnamasti / keSu viSayeSu / atthesu jJeyapadArtheSu, tahA sokkhaM ca tathaiva jJAnavadamUrtamatIndriyaM mUrtamindriyajaM ca sukhamiti / jaM tesu paraM ca taM NeyaM yatteSu pUrvoktajJAnasukheSu madhye parabhRtkRSTamatIndriyaM tadupAdeyamiti jJAtavyam / tadeva viviyate-amUrtAbhiH kSAyikIbhiratIndriyAbhizcidAnandaikalakSaNAbhiH 'zuddhAtmazaktibhirutpannatvAdatIndriyajJAnaM sukhaM cAtmAdhInatvenAvinazvaratvAdupAdeyamiti pUrvoktAmUrtazuddhAtmazaktibhyo vilakSaNAbhiH kSAyopazamikendriyazaktibhirutpannatvAdindriyajaM jJAnaM sukhaM ca parAyattatvena vinazvararAja pahale "kauna sukha heya hai, aura kauna upAdeya hai," yaha vicAra dikhAte haiM[ artheSu ] padArthoM meM [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 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 heva hai / jo jJAnasukha AtmIka, amUrtIka, caitanyarUpa paradravyoMke saMyogase rahita kevala zuddha pariNatirUpa zaktise utpanna hai, vaha saba tarahase AtmAke AdhIna hai, avinAzI hai, eka hI bAra akhaMDita dhArA pravAharUpa pravartatA hai, zatru- .

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54.] '.. - pravacanasAraH ' 71 * * athAtIndriyasaukhyasAdhanIbhUtamatIndriyajJAnamupAdeyamabhiSTauti jaM pecchado amuttaM muttesu adidiyaM ca pacchaNNaM / __ sayalaM sagaM ca idaraM taM gANaM havadi paJcakkhaM // 54 // yatprekSamANasyAmUrta mUrteSvatIndriyaM ca pracchannam / sakalaM svakaM ca itarat tadjJAnaM bhavati pratyakSam // 54 // atIndriyaM hi jJAnaM yadamUrta yanmUrteSvapyatIndriyaM yatpracchannaM ca tatsakalaM svaparavikalpAntaHpAti prekSata eva / tasya khalvamUrteSu dharmAdharmAdiSu, mUrteSvapyatIndriyeSu paramANvAdiSu dravyapracchanneSu kAlAdiSu, kSetrapracchanneSvalokAkAzapradezAdiSu, kAlapracchanneSvasAMpratika tvAddheyamiti tAtparyam // 53 // evamadhikAragAthayA prathamasthalaM gatam / atha pUrvoktamupAdeyabhUtamatIndriyajJAnaM vizeSeNa vyaktIkaroti-jaM yadantIndriyaM jJAnaM kartR pecchado prekSamANapuruSasya jAnAti / kiM kim / amuttaM amUrtamatIndriyaniruparAgasadAnandaikasukhakhabhAvaM yatparamAtmadravyaM tatprabhRti samastAmUrtadravyasamUhaM muttesu adidiyaM ca mUrteSu pudgaladravyeSu yadatIndriyaM paramANvAdi pacchaNNaM kAlANuprabhRtidravyarUpeNa pracchannaM vyavahitamantaritaM, alokAkAzapradezaprabhRti kSetrapracchannaM, nirvikAraparamAnandaikasukhAsvAdapariNatirUpaparamAtmano vartamAnasamayagatapariNAmAstatprabhRtayo ye samastadravyANAM vartamAnasamayagatapariNAmAste kAlapracchannAH, tasyaiva paramAtmanaH siddharUpazuddhavyaJjanaparyAyaH zeSadravyANAM ca ye yathAsaMbhavaM vyaJjanaparyAyAsteSvantarbhUtAH pratisamayapravartamAnaSaprakArapravRddhihAnirUpA arthaparyAyA bhAvapracchannA bhaNyante / sayalaM tatpUrvoktaM samastaM jJeyaM dvidhA bhavati / kathamiticet / sagaM ca idaraM kimapi yathAsaMbhavaM khadravyagataM itaratparadravyagataM ca tadubhayaM yataH kAraNAjjAnAti tena kAraNena taM NANaM tatpUrvoktajJAnaM 'rahita 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 puruSakA [yadjJAnaM] jo jJAna [amUrta ] dharma, adharma, AkAza, kAla, jIva ina paoNca amUrtIka dravyoMko [ca] aura [mUrteSu] mUrtIka arthAt pudgaladravyoMke paryAyoMmeM [atIndriyaM] iMdriyoMse nahIM grahaNa karane yogya paramANuoMko [pracchannaM] dravya, kSetra, kAla, bhAvase gupta padArthoM ko [ sakalaM svakaM] saba hI svajJeya [ca] aura [ itaraM] parajJeyoMko

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72 - rAyacandrajainazAstramAlA - [a0 1, gA0 55paryAyeSu, bhAvapracchanneSu sthUlaparyAyAntalInasUkSmaparyAyeSu sarveSvapi svaparavyavasthAvyavasthi-. . teSvasti draSTatvaM pratyakSatvAt / pratyakSaM hi jJAnamudbhinnAnantazuddhisannidhAnamanAdisiddhacaitanya- .. sAmAnyasaMvandhamekamevAkSanAmAnamAtmAnaM pratiniyatamitarAM sAmagrImamRgayamANamanantazaktisadbhAvato'nantatAmupagataM dahanasyeva dAhyAkArANAM jJAnasya jJeyAkArANAmanatikramAdyathoditAnubhAvamanubhavattat kena nAma nivAryeta / atastadupAdeyam // 54 // athendriyasaukhyasAdhanIbhUtamindriyajJAnaM heyaM praNindati... jIvo sayaM amutto muttigado teNa suttiNA muttaM / ' ogeNhittA joggaM jANadi vA taNNa jANAdi // 55 // jIvaH svayamamUrto mUrtigatastena mUrtena mUrtam / ___ avagRhya yogyaM jAnAti vA tanna jAnAti // 55 // indriyajJAnaM hi mUrtopalambhakaM mUrtopalabhyaM ca tadvAn jIvaH svayamamUrto'pi paJcendriyAhavadi bhavati / kathaMbhUtam / paJcakkhaM pratyakSamiti / atrAha ziSyaH-jJAnaprapaJcAdhikAraH pUrvameva gataH, asmin sukhaprapaJcAdhikAre sukhameva kathanIyamiti / parihAramAha-yadatIndriyaM jJAnaM pUrva bhaNitaM tadevAbhedanayena sukhaM bhavatIti jJApanArtha, athavA jJAnasya mukhyavRttyA tatra heyopAdeyacintA nAstIti jJApanArthaM vA / evamatIndriyajJAnamupAdeyamiti kathanamukhyatvenaikagAthayA dvitIyasthalaM gatam // 54 // atha heyabhUtasyendriyasukhasya kAraNatvAdalpaviSayatvAcendriyajJAnaM heyamityupadizati-jIvo sayaM amutto jIvastAvacchaktirUpeNa zuddhadravyArthikanayenAmUrtAtIndriyajJAnasukhasvabhAvaH, pazcAdanAdibandhavazAd vyavahAreNa muttigado mUrtazarIragato mUrtaza- ' rIrapariNato bhavati / teNa muttiNA tena mUrtazarIreNa mUrtazarIrAdhArotpannamUrtadravyendriyabhAvejAnatA hai| [tat] vaha jJAna [pratyakSaM] iMdriya vinA kevala AtmAke AdhIna [avati] hotA hai| bhAvArtha-jo savako jAnatA hai, use pratyakSajJAna kahate haiN| 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) Idhanake AkAra hai, vaise hI yaha jJAna jJeyAkAroMko nahIM chor3atA hai, isaliye anantasvarUpa hai / isa prakAra pratyakSajJAnakI mahimAko koI dUra nahIM kara sakatA / isaliye yaha . pratyakSajJAna upAdeya hai, aura atIndriya sukhakA kAraNa hai // 54 // Age jo iMdriyasukhakA kAraNa iMdriyajJAna hai, use heya dikhalAkara niMdA karate haiM-[jIvaH] Atma-. dravya [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 zarIra meM jJAnakI

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56.1 --pravacanasAraH tmakaM zarIraM mUrtamupAgatastena jJaptiniSpattau balAdhAnanimittatayopalambhakena mUrtena mUrta sparzAdipradhAnaM vastUpalabhyatAmupAgataM yogyamavagRhya kadAcittaduparyupari zuddhisaMbhavAdavagacchati, kadAcittadasaMbhavAnnAvagacchati / parokSatvAt / parokSaM hi jJAnamatidRDhatarAjJAnatamogranthiguNThanAnimIlitasyAnAdisiddhacaitanyasAmAnyasaMbandhasyApyAtmanaH svayaM paricchetumarthamasamarthasyopAttAnupAttaparapratyayasAmagrImArgaNavyagratayAtyantavisaMSThulatvamavalambamAnamanantAyAH zakteH pariskhalanAnnitAntaviklavIbhUtaM mahAmohamalasya jIvadavasthatvAt parapariNatipravartitAbhiprAyamapi pade pade prAptavipralambhamanupalambhasaMbhAvanAmeva paramArthato'rhati / atastaddheyam // 55 // athendriyANAM svaviSayamAtre'pi yugapatpravRttyasaMbhavAddheyamevendriyajJAnamityavadhArayati__ phAso raso ya gaMdho vaNNo saddo ya puggalA hoti / ___akkhANaM te akkhA jugavaM te Neva geNhaMti // 56 // ndriyAdhAreNa muttaM mUrta vastu ogeNhittA avagrahAdikena kramakaraNavyavadhAnarUpaM kRtvA joggaM tatsparzAdimUrta vastu / kathaMbhUtam / indriyagrahaNayogyaM jANadi vA taNNa jANAdi khAvaraNakSayopazamayogyaM kimapi sthUlaM jAnAti, vizeSakSayopazamAbhAvAt sUkSmaM na jAnAtIti / ayamatra bhAvArthaH-indriyajJAnaM yadyapi vyavahAreNa pratyakSaM bhaNyate, tathApi nizcayena kevalajJAnApekSayA parokSameva / parokSaM tu yAvatAMzena sUkSmArthaM na jAnAti tAvatAMzena cittakhedakAraNaM bhavati / khedazca duHkhaM, tato duHkhajanakatvAdindriyajJAnaM heyamiti // 55 // atha cakSurAdIndriyajJAnaM rUpAdikhaviSayamapi yugapanna jAnAti tena kAraNena heyamiti nizcinoti-phAso utpattiko nimittakAraNarUpa mUrtivaMta dravyendriyase [yogyaM mUrta] indriyake grahaNa karane yogya sthUlasvarUpa mUrtIkako arthAt sparzAdirUpa vastuko [ avagRhya ] avagraha IhAdi bhedoMse, kramase, grahaNa karake [ jAnAti ] jAnatA hai, [vA] athavA [ tat ] usa mUrtIkako [ na jAnAti ] nahIM jAnatA, arthAt java 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 parokSajJAna hai| yaha parokSajJAna mUrtivanta dravyeMdriyake AdhIna hai, mUrtIka padArthoMko 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 pra0 10

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74 - rAyacandrajainazAstramAlA - [a0 1, gA0 56sparzI rasazca gandho varNaH zabdazca pudgalA bhavanti / akSANAM tAnyakSANi yugapattAnnaiva gRhNanti // 56 // indriyANAM hi sparzarasagandhavarNapradhAnAH zabdazca grahaNayogyAH pudgalAH / athendriyairyugapatte'pi na gRhyante, tathAvidhakSayopazamanazakterasaMbhavAt / indriyANAM hi kSayopazamasaMjJikAyAH paricchecyAH zakterantaraGgAyAH kAkAkSitArakavat kramapravRttivazAdanekataH prakAza: yitumasamarthatvAtsatsvapi dravyendriyadvAreSu na yaugapadyena nikhilendriyArthAvabodhaH siddhyet , parokSatvAt // 56 // raso ya gandho vaNNo saho ya puggalA hoti sparzarasagandhavarNazabdAH pugalA mUrtI bhavanti / te ca viSayAH / keSAm / akkhANaM sparzanAdIndriyANAM te akkhA tAnyakSANIndriyANi kartRNi jugavaM te Neva geNhati yugapattAn khakIyaviSayAnapi na gRhNanti na jAnantIti / ayamatrAmiprAyaH-yathA sarvaprakAropAdeyabhUtasyAnantasukhasyopAdAnakAraNabhUtaM kevalajJAnaM yugapatsamastaM vastu jAnatsat jIvasya sukhakAraNaM bhavati tathedamindriyajJAnaM svakIyaviSaye'pi mUrtIka padArthoMko jAnatA hai, to bhI eka hI bAra nahIM jAnatA, isaliye heya hai, aisA kahate haiM-[akSANAM] pA~coM indriyoMke [ sparzaH] sparza [rasaH] rasa [ca gandhaH] - aura gaMdha [ varNaH ] rUpa [ca ] tathA [ zabdaH ] zabda ye pA~ca viSaya [ pudgalAH] pudgalamayI [bhavanti ] haiM / 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 / bhAvArtha-ye 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 java kArya hotA hai, taba dUsarIkA banda rahatA hai, kyoMki aMtaraMgameM jo kSAyopazamikajJAna hai, usakI zakti kamase 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 netroMmeM judI judI pUtalI haiN| . yathArthameM vaha eka hI hai, jisa samaya vaha jisa netrase dekhatA hai, usa samaya usI netrameM A jAtI hai, paraMtu eka bAra donoM netroMse nahIM dekha sktaa| yahI dazA kSAyopazamika. jJAnakI 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 saya indriyoMse zAna / nahIM hotaa| isI liye indriyajJAna parokSa hai, parAdhIna hai, aura heya hai // 56 //

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58. ]. pravacanasAraH athendriyajJAnaM na pratyakSaM bhavatIti nizcinoti paradacaM te akkhA Neva sahAvo tti appaNo bhaNidA / uvaladdhaM tehi kathaM paJcakkhaM appaNo hodi // 57 // paradravyaM tAnyakSANi naiva svabhAva ityAtmano bhaNitAni / upalabdhaM taiH kathaM pratyakSamAtmano bhavati // 57 // AtmAnameva kevalaM pratiniyataM kevalajJAnaM pratyakSaM, idaM tu vyatiriktAstitvayogitayA paradravyatAmupagatairAtmanaH svabhAvatAM manAgapyasaMspRzadbhirindriyairupalabhyopajanyamAnaM naivAtmanaH pratyakSaM bhavitumarhati // 57 // - THE atha parokSapratyakSalakSaNamupalakSayati jaM parado viNNANaM taM tu parokkha tti bhaNidamaTThesu / jadi kevaleNa NAdaM havadi hi jIveNa paJcakkhaM // 58 // 75 yugapatparijJAnAbhAvAtsukhakAraNaM na bhavati // 56 // athendriyajJAnaM pratyakSaM na bhavatIti vyavasthApayati---paradanaM te akkhA tAni prasiddhAnyakSANIndriyANi paradravyaM bhavanti / kasya / 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 paJcakkhaM adhpaNo hodi tadvastu kathaM pratyakSaM bhavatyAtmano na kathamapIti / tathaiva ca nAnAmanorathavyAptiviSaye pratipAdyapratipAdakAdivikalpajAlarUpaM yanmanastadapIndriyajJAnavannizcayena parokSaM bhavatIti jJAtvA kiM kartavyam / sakalaikAkhaNDapratyakSapratibhAsamayaparamajyotiH kAraNabhUte khazuddhAtmakharUpabhAvanAsamutpanna paramAhlAdaikalakSaNasukhasaMvittyAkArapariNatirUpe rAgAdivikalpopAdhirahite svasaMvedanajJAne bhAvanA kartavyA ityabhiprAyaH || 57 // atha punarapi prakArAntareNa pratyakSaparokSalakSaNaM kathaAge 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 [ bhaNitAna ] kahI gaI haiM / [taiH ] una iMdriyoMse [ upalabdhaM ] prApta hue ( jAne hue ) padArtha [AtmanaH] AtmAke [ kathaM ] kaise [ pratyakSaM ] pratyakSa [ bhavati ] hoveM ? kabhI nahIM hoveM / bhAvArtha-a - AtmA caitanyasvarUpa hai, aura dravyendriyA~ jar3asvarUpa haiM / ina indriyoMke dvArA jAnA huA padArtha pratyakSa nahIM ho sakatA, kyoMki parAdhInatA se 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 jJAnako pratyakSa nahIM kaha sakate // 57 // Age parokSa aura pratya 1

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- rAyacandra jainazAstramAlA - [ a0 1, gA0 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 kArakatvenopAdAya sarvadravyaparyAyajAtamekapada evAbhivyApya pravartamAnaM paricchedanaM tat kevalAdevAtmanaH saMbhUtatvAt pratyakSamityAlakSyate / iha hi sahajasaukhyasAdhanIbhUtamidameva mahApratyakSamabhipretamiti // 58 // athaitadeva pratyakSaM pAramArthikasaukhyatvenopakSipati-- jAdaM sayaM samattaM NANamaNaMtatthavitthaDaM vimalaM / rahiyaM tu oggahAdihiM suhaM ti egaMtiyaM bhaNiyaM // 59 // yati - jaM parado viNNANaM taM tu parokkha tti bhaNidaM yatparataH sakAzAdvijJAnaM parijJAnaM bhavati tatpunaH parokSamiti bhaNitam / keSu viSayeSu / aTThesu jJeyapadArtheSu jadi kevaleNa NAdaM havadi hi yadi kevalenAsahAyena jJAtaM bhavati hi sphuTam / kena kartRbhUtena / jIveNa jIvena tarhi paJcakhaM pratyakSaM bhavatIti / ato vistaraH -- indriyamanaH paropadezAvalokAdibahiraGganimittabhUtAttathaiva ca jJAnAvaraNIya kSayopazamajanitArthagrahaNazaktirUpAyA upalabdherarthAvadhAraNa rUpasaMskArAccAntaraGgakAraNabhUtAtsakAzAdutpadyate yadvijJAnaM tatparAdhInatvAtparokSamityucyate / yadi punaH pUrvoktasamastaparadravyamanapekSya kevalAcchuddhabuddhaikasvabhAvAtparamAtmanaH sakAzAtsamutpadyate tato'kSanAmAnamAtmAnaM pratItyotpadyamAnatvAtpratyakSaM bhavatIti sUtrAbhiprAyaH // 58 // evaM heyabhUtendriya 76 kSakA lakSaNa dikhAte haiM - [ yat ] jo [ parataH ] parakI sahAyatAse [ artheSu ] padArtho meM [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 / bhAvArthajo 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, aura parajanita honese parAdhIna hai / paraMtu jo jJAna, mana indriyAdika paradravyoMkI sahAyatAke vinA kevala AtmAkI hI sahAyatAse utpanna hotA hai, tathA eka hI samaya meM sava dravya paryAyoMko jAnatA hai, use pratyakSa-jJAna kahate haiM, kyoMki vaha kevala AtmAke AdhIna hai, yahI mahA pratyakSajJAna AtmIka - svAbhAvika sukhakA sAdhana mAnA hai // 58 // Age yahI atIndriya pratyakSajJAna nizva

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59. ] pravacanasAraH jAtaM svayaM samastaM jJAnamanantArthavistRtaM vimalam / rahitaM tu avagrahAdibhiH sukhamiti aikAntikaM bhaNitam // 59 // C 77 svayaM jAtatvAt, samastatvAt, anantArthavistRtatvAt, vimalatvAt, avagrahAdirahitatvAcca pratyakSaM jJAnaM sukhamaikAntikamiti nizcIyate / anAkulatvaikalakSaNatvAtsaukhyasya yato hi parato jAyamAnaM parAdhInatayA asamasta mitaradvArAvaraNena katipayArthapravRttamitarArthabubhutsayA samalamasamyagavabodhena avagrahAdisahitaM kramakRtArthagrahaNakhedena parokSaM jJAnamatyantamAkulaM bhavati / tato na tat paramArthataH saukhyam / idaM tu punaranAdijJAnasAmAnyasvabhAvasyopari mahAvikAzenAbhivyApya svata eva vyavasthitatvAtsvayaM jAyamAnamAtmAdhInatayA samantAtmapradezAt paramasamakSajJAnopayogIbhUyAbhivyApya vyavasthitatvAtsamantam / azeSadvA jJAnakathanamukhyatayA 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 anantArthavistIrNam / punaH kIdRzam / vimalaM saMzayAdimalarahitam / punarapi kIdRk / rahiyaM tu oggahAdihiM avagrahAdirahitaM ceti / evaM paJcavizeSaNaviziSTaM yatkevalajJAnaM suhaM ti egaMtiyaM bhaNiyaM tatsukhaM bhaNitam / kathaMbhUtam / aikAntikaM niyameneti / tathAhi -paranirapekSatvena cidAnandaikasvabhAvaM nijazuddhAtmAnamupAdAnakAraNaM kRtvA samutpadyamAnatvAtkhayaM jAyamAnaM satsarvazuddhAtmapradezAdhAratvenotpannatvAtsamastaM sarvajJAnA vibhAga paricchedaparipUrNa sat samastAvaraNakSaye S yasukha hai, aisA abheda dikhAte haiM - [ svayaM jAtaM ] apane Apase hI utpanna [ samastaM ] saMpUrNa [ anantArthavistRtaM ] saba padArthoM meM phailA huA [ vimalaM ] nirmala [tu] aura [ avagrahAdibhiH rahitaM ] avagraha, IhA Adise rahita [ jJAnaM ] aisA jJAna [ aikAntikaM sukhaM ] 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 padArthoko nahIM jAnanese sabameM vistArarUpa nahIM hai, saMkucita hai, 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 kAraNako pAkara utpanna huA hai, isaliye Apase hI utpanna hai, AvaraNa rahita honese apane A

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- rAyacandra jainazAstramAlA [ a0 1, gA0 60 rApAvaraNena prasabhaM nipItasamastavastujJeyAkAraM paramaM vaizvarUpyamabhivyApya vyavasthitatvAdanantArthavistRtam / samastArthAvubhutsayA sakalazaktipratibandhakakarmasAmAnyaniHkrAntatayA parispaSTaprakAzabhAsvaraM svabhAvamabhivyApya vyavasthitatvAdvimalam / samyagavavodhena yugapatsamarpitatraisamayikAtmasvarUpaM lokAlokamabhivyApya vyavasthitatvAdavagrahAdirahitam / kramakRtArtha - grahaNakhedAbhAvena pratyakSaM jJAnamanAkulaM bhavati / tatastatpAramArthikaM khalu saukhyam // 59 // atha kevalasyApi pariNAmadvAreNa khedasya saMbhavAdaikAntikasukhatvaM nAstIti pratyAcaSTe - jaM kevalaM ti NANaM taM sokkhaM pariNamaM ca so ceva / khedo tassa Na bhaNido jamhA ghAdI khayaM jAdA // 60 // yatkevalamiti jJAnaM tatsaukhyaM pariNAmazca sa caiva / khedastasya na bhaNito yasmAt ghAtIni kSayaM jAtAni // 60 // atra ko hi nAma khedaH kazca pariNAmaH kazca kevalasukhayorvyatirekaH, yataH kevalasyaikAnotpannatvAtsamastajJeyapadArthagrAhakatvena vistIrNaM sat saMzaya vimohavibhramarahitatvena sUkSmAdipadArthaparicchittiviSaye'tyantavizadatvAdvimalaM sat kramakaraNavyavadhAnajanitakhedAbhAvAdavagrahAdirahitaM ca sat, yadevaM paJcavizeSaNaviziSTaM kSAyikajJAnaM tadanAkulatvalakSaNaparamAnandaikarUpapAramArthikasukhAtsaMjJAlakSaNaprayojanAdibhede'pi nizcayenAbhinnatvAtpAramArthikasukhaM bhaNyate / ityabhiprAyaH // 59 // athAnantapadArthaparicchedanAtkevalajJAne'pi bhedo'stIti pUrvapakSe sati parihAramAhajaM kevalaM ti NANaM taM sokkhaM yatkevalamiti jJAnaM tatsaukhyaM bhavati, tasmAt khedI tassa Na bhaNido tasya kevalajJAnasya khedo duHkhaM na bhaNitam / tadapi kasmAt / jamhA ghAdI khayaM jAdA yasmAnmohAdighAtikarmANi kSayaM gatAni / tarhi tasyAnantapadArthaparicchittipariNAmo duHkhakAraNaM bhaviSyati / naivam / pariNamaM ca so ceva tasya kevalajJAnasya saMbandhI pariNAmazca sa 1 78 tmAke saba pradezoMmeM apanI anaMta zakti sahita hai, isaliye sampUrNa hai, apanI jJAyakazaktike balase samasta jJeyAkAroMko mAnoM piyA hI hai, isa kAraNa saba padArthoM meM vistIrNa hai, ananta zaktiko vAdhA karanevAle kamoMke kSayase saMzaya, vimoha, vibhrama doSa rahita sakala sUkSmAdi padArthoMko spaSTa (pragaTa) jAnatA hai, isaliye nirmalahai, aura atIta, anAgata, vartamAnakAlarUpa lokAlokako eka hI vAra 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 eva ] vahI sukha [ pariNAmaH ] sabake jAnanerUpa pariNAma hai / [ tasya ] usa 4.

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60.1 - pravacanasAraH - 79 kAntikasukhatvaM na syAt / khedasyAyatanAni ghAtikarmANi, na nAma kevalaM pariNAmamAtram / ghAtikarmANi hi mahAmohotpAdakatvAdunmattakavadatasmiMstadbuddhimAdhAya paricchedyamarthaM pratyAtmAnaM yataH pariNAmayati, tatastAni tasya pratyarthaM pariNamya pariNamya zrAmyataH khedanidAnatAM pratipadyante / tadabhAvAtkuto hi nAma kevale khedasyodbhedA, yatazca trisamayAvacchinnasakalapadArthaparicchedyAkAravaizvarUpyaprakAzanAspadIbhUtaM citrabhittisthAnIyamanantasvarUpaM svayameva pariNamatkevalameva pariNAmaH, tataH kuto'nyaH pariNAmo yahAreNa khedasyAtmalAbhaH / yatazca * samastasvabhAvapratighAtAbhAvAtsamullasitaniraGkuzAnantazaktitayA sakalaM traikAlikaM lokAlokAkAramabhivyApya kUTasyatvenAtyantaniHprakampaM vyavasthitatvAdanAkulatAM saukhyalakSaNabhUtAmAtmano'vyatiriktAM bibhrANaM kevalameva saukhyam / tataH kutaH kevlsukhyorvytirekH| ataH sarvathA kevalaM sukhamaikAntikamanumodanIyam // 60 // eva sukharUpa eveti / idAnIM vistaraH-jJAnadarzanAvaraNodaye sati yugapadarthAn jJAtumazakyatvAt kramakaraNavyavadhAnagrahaNe khedo bhavati, AvaraNadvayAbhAve sati yugapadhaNe kevalajJAnasya khedo nAstIti sukhameva / tathaiva tasya bhagavato jagatrayakAlatrayavartisamastapadArthayugapatparicchittisamarthamakhaNDaikarUpaM pratyakSaparicchittimayaM kharUpaM pariNamatsat kevalajJAnameva pariNAmo na ca kevalajJAnAdbhinnapariNAmo'sti yena khedo bhaviSyati / athavA pariNAmaviSaye dvitIyavyAkhyAnaM kriyate-yugapadanantapadArthaparicchittipariNAme'pi vIryAntarAyaniravazeSakSayAdanantavIryatvAt khedakAraNaM nAsti, tathaiva ca zuddhAtmasarvapradezeSu samarasIbhAvena pariNamamAnAnAM sahajazuddhAnandaikalakSaNasukharasAsvAdapariNatirUpAmAtmanaH sakAzAdabhinnAmanAkulatAM prati khedo nAsti / saMjJAlakSaNaprayojanAdibhede'pi nizcayenAbhedarUpeNa pariNamamAnaM kevalajJAnameva kevalajJAnake [khedaH] AkulabhAva [na aNitaH] nahIM kahA hai, [yasmAt ] kyoMki [ghAtIni ] jJAnAvaraNAdi cAra ghAtiyAkarma [kSayaM] nAzako [jAtAni] prApta hue haiN| bhAvArtha-mohakarmake udayase yaha AtmA matavAlAsA hokara asatya . vastumeM sat buddhiko dhAratA huA jJeya padArthoM meM pariNamana karatA hai, jisase ki ve ghAtiyAkarma ise indriyoMke AdhIna karake padArthake jAnanerUpa pariNamAte pariNamAte khedake kAraNa hote haiM / isase siddha huA, ki ghAtiyAkarmoMke honepara AtmAke jo azuddha jJAnapariNAma haiM, ve khedake kAraNa haiM-arthAt jJAnako khedake kAraNa ghAtiyAkarma haiN| paraMtu jahA~ ina ghAtiyAkarmoMkA 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 jAnane meM samartha citra vicitra bhItakI taraha anantasvarUpa pariNAma haiM, vaha kevalajJAna pariNAma hai| isa svAdhIna pariNAmameM khedake utpanna honekI saMbhAvanA kaise * ho sakatI hai ? jJAna svabhAvake ghAtanevAle karmokA nAza honese jJAnakI anaMtazakti pragaTa

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- rAyacandrajainazAstramAlA - [a0 1, gA0 61atha punarapi kevalasya sukhasvarUpatAM nirUpayannupasaMharati NANaM atyaMtagayaM loyAloemu vitthaDA ditttthii| 'NahamaNiTuM savaM idaM puNa jaM hi taM laddhaM // 61 // jJAnamarthAntagataM lokAlokeSu vistRtA dRSTiH / naSTamaniSTaM sarvamiSTaM punaryaddhi tallabdham // 61 // svabhAvapratighAtAbhAvahetukaM hi saukhyam / Atmano hi dRzijJaptI svabhAvaH tayoloMkAlokavistRtatvenArthAntagatatvena ca svacchandavijRmbhitatvAdbhavati pratighAtAbhAvaH / tatastaddhetukaM . saukhyamabhedavivakSAyAM kevalasya svarUpam / kiMca kevalaM saukhyameva, sarvAniSTaprahANAt / sarvepTopalambhAca / yato hi kevalAvasthAyAM sukhapratipattivipakSabhUtasya duHkhasya sAdhanatAmupagatamajJAnamakhilameva praNazyati, sukhasya sAdhanIbhUtaM tu paripUrNa jJAnamupajAyeta / tataH kevalameva saukhyamityalaM prapaJcena // 61 // sukhaM bhaNyate / tataH sthitametatkevalajJAnAdbhinnaM sukhaM nAsti / tata eva kevalajJAne khedo na saMbhavatIti // 60 // atha punarapi kevalajJAnasya sukhavarUpatAM prakArAntareNa dRDhayati-NANaM atyaMtagayaM jJAnaM kevalajJAnamarthAntagataM jJeyAntaprApta loyAloesu vitthaDA diTThI lokAlokayovistRtA dRSTiH kevaladarzanam / NaDamaNiTuM savaM aniSThaM duHkhamajJAnaM ca tatsarvaM naSTaM iTuM puNa jaM hi taM laddhaM iSTaM punaryad jJAnaM sukhaM ca hi sphuTaM tatsarva labdhamiti / tadyathA-svabhAvapratighAtAbhAvahetukaM sukhaM bhavati / khabhAvo hi kevalajJAnadarzanadvayaM, tayoH pratighAta AvaraNadvayaM tasyAbhAvaH kevalinAM, tataH kAraNAtsvabhAvapratighAtAbhAvahetukamakSayAnantasukhaM bhavati / yatazca paramAnandaikalakSaNasukhapratipakSabhUtamAkulatvotpAdakamaniSTaM duHkhamajJAnaM ca naSTaM, yatazca pUrvoktahotI 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 haiM[arthAntagataM] padArthoke pArako prApta huA [jJAnaM] kevalajJAna hai / [tu] tathA [lokAlokeSu] loka aura alokameM [vistRtA] phailA huA [dRSTiH ] kevala darzana hai, java [ sarva aniSTaM] sava duHkhadAyaka ajJAna [naSTaM] nAza huA [punaH] . to phira [yat ] jo [iSTaM] sukhakA denevAlA jJAna hai, [tat ] vaha [labdha] . 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, tavataka saba jAnane aura dekhanekI svacchandatA nahIM rahatI, yahI AtmAke duHkha hai / ghAtaka AvaraNake nAza

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62. ] atha kevalinAmeva pAramArthika sukhamiti zraddhApayati No saddati sokkhaM suhesu paramaM ti vigadaghAdINaM / suNidUNa te abhavA bhavA vA taM paDicchaMti // 62 // na zrati saukhyaM sukheSu paramamiti vigataghAtinAm / zrutvA te abhavyA bhavyA vA tatpratIcchanti // 62 // pravacanasAraH 81 iha khalu svabhAvapratighAtAdAkulatvAcca mohanIyAdikarmajAlazAlinAM sukhAbhAse'pyapAramArthikI sukhamiti rUDhiH / kevalinAM tu bhagavatAM prakSINaghAtikarmaNAM svabhAvapratighAtAbhAvAdanAkulatvAcca yathoditasya hetorlakSaNasya ca sadbhAvAtpAramArthikaM sukhamiti zraddheyam / lakSaNasukhAvinAbhUtaM trailokyodara vicaravartisamasta padArthayugapatprakAzakamiSTaM jJAnaM ca labdhaM, tato jJAyate kevalinAM jJAnameva sukhamityabhiprAya: // 61 // atha pAramArthikasukhaM kevalinAmeva, saMsAriNAM ye manyante te'bhavyA iti nirUpayati - No saddahati naiva zraddadhati na manyante / kim / sokkhaM nirvikAraparamAhlAdaikasukham / kathaMbhUtaM na manyante / suhesu paramaM ti sukheSu madhye tadeva paramasukham / keSAM saMbandhi yatsukham / vigadaghAdINaM vigataghAtikarmaNAM kevalinAm / kiM kRtvApi na manyante / suNidUNa 'jAdaM sayaM samattaM' ityAdipUrvoktagAthAtrayakathitaprakAreNa zrutvApi te abhavA te abhavyAH te hi jIvA vartamAnakAle samyaktvarUpabhavyatvavyattatyabhAvAdabhavyA bhaNyante, na punaH sarvathA bhavA vA taM paDicchaMti ye vartamAnakAle samyaktvarUpabhavyatvavyaktipariNatAstiSThanti te tadanantasukhamidAnIM manyante / ye ca samyaktvarUpabhavyatvavyaktyA bhAvikAle pariNamiSyanti te ca dUrabhavyA agre zraddhAnaM kuryuriti / ayamatrArthaH -- mAraNArtha honepara jJAna darzanase sabakA jAnanA aura dekhanA hotA hai / yahI svacchaMdatA se nirAvAdha ( nirAkula ) sukha hai / isaliye anantajJAna darzana sukhake kAraNa haiM, aura abhedakI vivakSAse ( kahanekI icchAse) jo kevalajJAna hai, vahI AtmIka sukha hai, kyoMki kevalajJAna sukhasvarUpa hI hai / AtmAke duHkhakA kAraNa aniSTasvarUpa ajJAna hai, vaha to kevala - avasthA meM 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 kahane se kyA ? // 61 // aba kevalIke hI pAramArthika atIndriyasukha hai, aisA nizcaya karate haiM[ vigataghAtinAM ] jinake ghAtiyAkarmo kA kSaya ho gayA hai, aise kevalI bhagavAna ke [ sukheSu paramaM saukhyaM ] anya sava 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 haiM / [ vA ] aura jo puruSa [ tat ] kevalIke usa atIMdriya sukhako [ pratIcchanti ] mAnate haiM, [ 'te' bhavyA ] ve bhavya haiM, arthAt samyaktva pariNAmakara sahita haiM / bhAvArtha pra0 11

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-- rAyacandrajainazAstramAlA- [a0 1, gA0 63na kilaivaM yeSAM zraddhAnamasti te khalu mokSasukhasudhApAnadUravartino mRgatRSNAmbhobhAramevA-- bhavyAH pazyanti / ye punaridamidAnImeva vacaH pratIcchanti te zivazriyo bhAjanaM samAsannabhavyAH bhavanti / ye tu purA pratIcchanti te tu dUrabhavyA iti // 62 // atha parokSajJAninAmapAramArthikamindriyasukhaM vicArayatimaNuAsurAmariMdA ahihudA iMdiyehi sahajehiM / asahaMtA taM dukkhaM ramati visaesu rammesu // 63 // manujAsurAmarendrAH abhidrutA indriyaiH shjaiH| asahamAnAstaDhuHkhaM ramante viSayeSu ramyeSu // 63 // amISAM prANinAM hi pratyakSajJAnAbhAvAtparokSajJAnamupasarpatAM tatsAmagrIbhUteSu svarasata evendriyeSu maitrI pravartate / atha teSAM teSu maitrImupagatAnAmudIrNamahAmohakAlAnalakavalitAnAM taptAyogolAnAmivAtyantamupAttatRSNAnAM taduHkhavegamasahamAnAnAM vyAdhisAtmyatAtalavaragRhItataskarasya maraNamiva yadyapIndriyasukhamiSTaM na bhavati, tathApi talavarasthAnIyacAritramohodayena mohitaH sanniruparAgasvAtmotthasukhamalabhamAnaH san sarAgasamyagdRSTig2atmanindAdipariNato heyarUpeNa tadanubhavati / ye punarvItarAgasamyagdRSTayaH zuddhopayoginasteSAM, matsyAnAM sthalagamanamivAgnipraveza iva vA nirvikArazuddhAtmasukhAcyavanamapi duHkhaM pratibhAti / tathA coktam"samasukhazIlitamanasAM cyavanamapi dveSameti kimu kAmAH / sthalamapi dahati jhaSANAM kimaGga punaraGgamaGgArAH" // 62 // evamabhedanayena kevalajJAnameva sukhaM bhaNyate. iti kathanamukhyatayA gAthAcatuSTayena caturthasthalaM gatam / atha saMsAriNAmindriyajJAnasAdhakamindriyasukhaM vicArayatimaNuAsurAmariMdA manujAsurAmarendrAH / kathaMbhUtAH / ahidudA iMdiyehiM sahajehiM abhidhRtAH kadarthitAH duHkhitAH / kaiH indriyaiH sahajaiH / asahaMtA taM dukkhaM taduHkhodrekamasahamAnAH santaH / ramaMti visaesu rammesu ramanti viSayeSu ramyAbhAseSu iti / atha samyagdRSTi jIva saMsArake sukhoMko sukhAbhAsa samajhate haiM, aura iMdriyasukhoMko rUr3hise sukha mAnate haiM / paraMtu yathArthameM kevalIke sukhako hI sukha mAnate haiM, kyoMki unake dhAtiyAkarmoM ke nAza honese anAkulatA pragaTa hotI hai, aura AkulatA rahita sukha hI pAramArthika (nizcayase ) sukha hai / jo ajJAnI AtmIka sukhake AsvAda lenevAle 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 karane meM asamartha hote hue [ ramyeSu viSayeSu] ramaNIka iMdriyaja

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64.] - pravacanasAra:mupagateSu ramyeSu viSayeSu ratirupajAyate / tato vyAdhisthAnIyatvAdindriyANAM vyAdhisAtmyasamatvAdviSayANAM ca na chadmasthAnAM pAramArthikaM saukhyam // 63 // atha yAvadindriyANi tAvatsvabhAvAdeva duHkhamevaM vitarkayati jesiM visayesu radI tesiM dukkhaM viyANa sambhAvaM / jai taM Na hi sanbhAvaM vAvAro Nasthi visayatthaM // 64 // yeSAM viSayeSu ratisteSAM duHkhaM vijAnIhi svAbhAvam / yadi tanna hi svabhAvo vyApAro nAsti viSayArtham // 64 // yeSAM jIvadavasthAni hatakAnIndriyANi, na nAma teSAmupAdhipratyayaM duHkham / kiMtu 'svAbhAvikameva, viSayeSu rateravalokanAt / avalokyate hi teSAM stamberamasya kareNukuTTanImAtrasparza iva, sapharasya baDizAmiSasvAda iva, indirasya saMkocasaMmukhAravindAmoda iva, pataGgasya pradIpAca rUpa iva, kuraGgasya mRgayugeyasvara iva, durnivArendriyavedanAvazIkRtAnAmAsananipAteSvapi viSayeSvabhipAtaH / yadi punarna teSAM duHkhaM svAbhAvikamabhyupagamyeta tadopazAntazItajvarasya saMsvedanamiva, prahINadAhajvarasyAranAlapariSeva iva, nivRttanetrasaMrambhasya vistaraH-manujAdayo jIvA amUrtAtIndriyajJAnasukhAkhAdamalabhamAnAH santaH mUrtendriyajJAnasukhanimittaM paJcendriyeSu maitrI kurvanti / tatazca taptalohagolakAnAmudakAkarSaNamiva vipayeSu tIvratRSNA jAyate / tAM tRSNAmasahamAnA viSayAnanubhavanti iti / tato jJAyate paJcendriyANi vyAdhisthAnIyAni, viSayAzca tatpratIkAroSadhasthAnIyA iti saMsAriNAM vAstavaM sukhaM nAsti // 63 // atha yAvadindriyavyApArastAvaduHkhameveti kathayati-jesiM visayesu radI yeSAM nirviSayAtIndri'yaparamAtmakharUpaviparIteSu viSayeSu ratiH tesiM dukkhaM viyANa sambhAvaM teSAM bahirmukhajIvAnAM nijazuddhAtmadravyasaMvittisamutpannanirupAdhipAramArthikasukhaviparItaM svabhAvenaiva duHkhamastIti vijAnIhi / kasmAditi cet / paJcendriyaviSayeSu rateravalokanAt jai taM Na hi sabbhAvaM yadi nita sukhoMmeM [ ramanti ] krIr3A karate haiN| bhAvArtha-saMsArI jIvoMke pratyakSajJAnake abhAvase parokSajJAna hai / jo ki iMdriyoMke AdhIna hai, aura tapta lohe ke goleke samAna mahA-moharUpa kAlAgnise grasita tIvra tRSNA sahita hai| jaise vyAdhise pIr3ita hokara rogI aupadha sevana karatA hai, usI prakAra iMdriyarUpa vyAdhise duHkhI hokara yaha jIva indriyoMke sparza rasAdi viSayarUpa aupadhakA sevana karatA hai| isase siddha huA, ki parokSajJAnI atyaMta duHkhI hai, unake AtmIka nizcayasukha nahIM hai // 63 / / Age kahate haiM, ki javataka indriyA~ haiM, tabataka svAbhAvika duHkha hI hai-[yeSAM jina jIvoMkI [viSayeSu ] iMdriya vipayoMmeM [ratiH] prIti hai, [ teSAM] unake [duHkhaM ] duHkha [khAbhAvaM ] svabhAvase hI [vijAnIhi ] jAno / kyoMki [ yadi ] jo [ tat ] vaha indriyajanya duHkha [hi] nizcayase [khabhAvaM ] sahaja hI se utpanna huA

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my saleun 84 - rAyacandra jainazAkhamAlA - [ a0 1, gA0 65 ca vaTAcUrNAvacUrNanamiva, vinaSTakarNazUlasya bastamUtrapUraNamiva, rUDhavraNasyAlepanadAnamiva, viSayavyApAro na dRzyeta / dRzyate cAsau / tataH svabhAvabhUtaduHkhayogina eva jIvadindriyAH parokSajJAninaH // 64 // hai atha muktAtmasukhaprasiddhaye zarIrasya sukhasAdhanatAM pravihanti -- pappA iTThe visaye phAsehiM samasside sahAveNa / pariNamamANo appA sayameva suhaM Na havaMdi deho // 65 // prApyeSTAn viSayAn sparzaiH samAzritAn svabhAvena / pariNamamAna AtmA svayameva sukhaM na bhavati dehaH // 65 // asya khalvAtmanaH sazarIrAvasthAyAmapi na zarIraM sukhasAdhanatAmApadyamAnaM pazyAmaH, tadduHkhaM khabhAvena nAsti hi sphuTaM vAvAro Natthi visayatthaM tarhi viSayArthaM vyApAro nAsti na ghaTate / vyAdhisthAnAmauSadheSviva viSayArthaM vyApAro dRzyate cettata eva jJAyate duHkhamastI - tyabhiprAyaH // 64 // evaM paramArthenendriyasukhasya duHkhasthApanArthaM gAthAdvayaM gatam / atha [na] na hotA, to [ viSayArtha ] vipayoMke sevaneke liye [ vyApAraH ] indriyoMkI pravRtti bhI [ nAsti ] nahIM hotI / 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 iMdriya viSayase pIr3ita hokara kuTTinI ( kapaTinI ) hathinIke vazameM par3ake pakar3A jAtA hai / rasanA iMdriya viSayase pIr3ita hokara machalI baDiza ( lohekA kA~TA ) ke mAMsake cAkhaneke lobhase prANa kho detI hai / bhauMrA prANa iMdriya viSayase satAyA huvA saMkucita (mu~de) hue kamala meM gaMdhake lobhase kaida hokara duHkhI hotA hai / pataGga jIva netra iMdriyake viSaya se 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, dAhajvara ke na rahanepara kAMjI-sevana vyartha hotA hai, isI prakAra netra - pIr3AkI nivRtti honepara khapa - riyAke saMga mizrI Adi aupadha, karNazUla rogake nAza honepara bakarekA 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 rogake samAna hai, aura usakI nivRttike liye viSaya-bhoga auSadha tulya haiM / sArAMza yaha huA, ki parokSajJAnI iMdriyAdhIna svabhAvase hI duHkhI haiM // 64 // ava kahate haiM, ki muktAtmAoMko zarIrake vinA bhI sukha hai, isaliye zarIra sukhakA

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85 66.] yatastadApi pInonmattakarasairiva prakRSTamohavazavartibhirindriyairime'smAkamiSTA iti krameNa viSayAnabhipatadbhirasamIcInavRttitAmanubhavannuparuddhazaktisAreNApi jJAnadarzanavIryAtmakena nizcayakAraNatAmupAgatena svabhAvena pariNamamAnaH svayamevAyamAtmA sukhatAmApadyate / zarIraM tvacetanatvAdeva sukhatvapariNaternizcayakAraNatAmanupAgacchanna jAtu sukhatAmupaDhaukata iti // 65 // athaitadeva yati * pravacanasAraH ete hi deho suhaM Na dehissa kuNAdi sagge vA / visayavaseNa sokkhaM dukkhaM vA havadi sayamAdA // 66 // ekAntena hi dehaH sukhaM na dehinaH karoti svarge vA / viSayavazena tu saukhyaM duHkhaM vA bhavati svayamAtmA // 66 // du ayamatra siddhAnto yaddivyavaikriyikatve'pi zarIraM na khalu sukhAya kalpyetetISTAnAmaniSTAnAM vA viSayANAM vazena sukhaM vA duHkhaM vA svayamevAtmA syAt // 66 // muktAtmanAM zarIrAbhAve'pi sukhamastIti jJApanArthaM zarIraM sukhakAraNaM na syAditi vyaktIkarotipappA prApya / kAn / iTThe visaye iSTapaJcendriyaviSayAn / kathaMbhUtAn / phAsehiM samasside sparzanAdIndriyarahita zuddhAtmatattva vilakSaNaiH sparzanAdibhirindriyaiH samAzritAn samyak prApyAn grAhyAn, itthaMbhUtAn viSayAn prApya / sa kaH / appA AtmA kartA / kiMviziSTaH / sahAveNa pariNamamANo anantasukhopAdAna bhUtazuddhAtmakhabhAvaviparItenAzuddhasukhopAdAna bhUtenAzuddhAtmasvabhAvena pariNamamAnaH / itthaMbhUtaH san sayameva suhaM khayamevendriyasukhaM bhavati pariNamati / Na Taft deho dehaH punaracetanatvAtsukhaM na bhavatIti / ayamatrArthaH - karmAvRtasaMsArijIvAnAM yadindriyasukhaM tatrApi jIva upAdAnakAraNaM na ca dehaH, dehakarmarahitamuktAtmanAM punaryadanantAtIndriyasukhaM tatra vizeSeNAtmaiva kAraNamiti // 65 // atha manuSyazarIraM mA bhavatu, devazarIraM kAraNa nahIM hai - [ sparzeH ] sparzanAdi paoNca iMdriyoMse [ samAzritAn ] bhaleprakAra Azrita [ iSTAn viSayAn ] pyAre bhogoMko [ prApya ] pAkara [ svabhA vena ] azuddha jJAna darzana svabhAvase [pariNamamAnaH AtmA ] pariNamana karatA huA AtmA [ khayameva ] 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 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

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kAyadyA - rAyacandrajainazAstramAlA - [a0 1, gA0 67athAtmanaH svayameva sukhapariNAmazaktiyogitvAdviSayANAmakiMcitkaratvaM dyotayatitimiraharA jai diTThI jaNassa dIveNa Natthi kAyacha / taha sokkhaM sayamAdA visayA kiM tattha kuvaMti // 67 // timiraharA yadi dRSTirjanasya dIpena nAsti kartavyam / tathA saukhyaM svayamAtmA viSayAH kiM tatra kurvanti // 67 // ___ yathA hi keSAMcinnaktaMcarANAM cakSuSaH svayameva timiravikaraNazaktiyogitvAnna tadapAkaraNapravaNena pradIpaprakAzAdinA kArya, evamasyAtmanaH saMsAre muktau vA svayameva sukhadivyaM tatkila sukhakAraNaM bhaviSyatItyAzaGkA 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, kharge vA yo'sau divyo devadehaH so'pyupacAraM vihAya sukhaM na karoti / visayavaseNa du sokkhaM dukkhaM vA havadi sayamAdA kiMtu nizcayena nirviSayAmUrtakhAbhAvikasadAnandaikasukhasvabhAvo'pi vyavahAreNAnAdikarmabandhavazAdviSayAdhInatvena pariNamya sAMsArikasukhaM duHkhaM vA khayamAtmaiva bhavati, na ca deha ityabhiprAyaH // 66 // evaM muktAtmanAM dehAbhAve'pi sukhamastIti parijJAnArtha saMsAriNAmapi dehaH sukhakAraNaM na bhavatItikathanarUpeNa gAthAdvayaM gatam / athAtmanaH khayamevasukhasvabhAvatvAnnizcayena yathA dehaH sukhakAraNaM na bhavati tathA viSayA apIti pratipAdayati-jai yadi diTThI naktaMcarajanasya dRSTiH timiraharA andhakAraharA bhavati jaNassa janasya dIveNa Nasthi AtmA hI sukhakA kAraNa hai" isI vAtako phira dRr3ha karate haiM-[ekAntena] 'saba tarahase [hi ] nizcaya kara [ deha ] zarIra [ dehinaH] dehadhArI AtmAko [kharge vA] svargameM bhI [sukhaM] sukharUpa [na karoti ] nahIM karatA [tu] kiMtu [viSayavazena ] viSayoMke AdhIna hokara [AtmA svayaM] yaha AtmA Apa hI [saukhyaM vA duHkhaM] sukharUpa athavA duHkharUpa [bhavati] hotA hai / bhAvArthasaba gatiyoMmeM svargagati utkRSTa hai, paraMtu usameM bhI uttama vaikriyakazarIra sukhakA kAraNa nahIM hai, auroMkI to vAta 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 / / ava kahate haiM, ki AtmAkA svabhAva hI sukha hai, isaliye indriyoMke viSaya bhI sukhake kAraNa nahIM haiM-[yadi] jo [janasya ] cora Adi jIvakI [dRSTiH] dekhanekI zakti [timiraharA] . aMdhakArake dUra karanevAlI ho [tadA] to use [dIpena] dIpakase [kartavyaM] kucha kArya karanA [nAsti] nahIM hai, [tathA] usI prakAra [AtmA] jIva

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68. ] 87 tayA pariNamamAnasya sukhasAdhanadhiyA abudhairmudhAdhyAsyamAnA api viSayAH kiM hi nAma kuryuH // 67 // athAtmanaH sukhasvabhAvatvaM dRSTAntena dRDhayati pravacanasAraH S ZONE sayameva jahAdicco tejo unho 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 prabhUtaprabhAbhArabhA svarasvarUpavikasvaraprakAzazAlitayA tejaH / yathA ca kAdAcitkauSNyapariNatAyaHpiNDavannityamevauSNyapariNAmApannatvAduSNaH / yathA ca devagatinAma karmodayAnuvRttivazavartisvabhAvatayA kAya dIpena nAsti kartavyaM tasya pradIpAdInAM yathA prayojanaM nAsti taha sokkhaM sayamAdA visayA kiM tattha kuvaMti tathA nirviSayAmUrta sarvapradezAhlAdakasahajAnandaikalakSaNasukhakhabhAvo nizcayenAtmaiva, tatra muktau saMsAre vA viSayAH kiM kurvanti na kimapIti bhAvaH // 67 // athAtmanaH sukhakhabhAvatvaM jJAnasvabhAvaM ca punarapi dRSTAntena dRDhayati - sayameva jahAdicco tejo uNho ya devadA Nabhasi kAraNAntaraM nirapekSya khayameva yathAdityaH khaparaprakAzarUpaM tejo bhavati, tathaiva ca khayamevoSNo bhavati, tathA cAjJAnijanAnAM devatA bhavati / ka sthitaH / nabhasi AkAze siddho vi tahA NANaM suhaM ca siddho'pi bhagavAMstathaiva kAraNAntaraM [ svayaM ] Apa hI [ saukhyaM ] sukhakharUpa hai [ tatra ] vahA~ [ viSayAH ] iMdriyoMke far [ kiM kurvanti ] kyA karate haiM ? kucha bhI nahIM / bhAvArtha- jaise siMha, sarpa, rAkSasa, cora, Adi rAtri meM vicaranevAle jIva aMdheremeM bhI padArthoM ko acchI taraha dekha sakate haiM - unakI dRSTi aMdhakAra meM 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 / viSayoM se sukha ajJAnI janane 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 // ava AtmAke jJAna-sukha dRSTAntase dRr3ha karate haiM - [ yathA ] jaise [ nabhasi ] AkAzameM [ AdityaH ] sUrya [svayameva ] Apa hI anya kAraNoMke vinA [ tejaH ] bahuta prabhAke samUha se prakAzarUpa hai, [ uSNaH ] taptAyamAna lohapiMDakI taraha hamezA garama hai, [ ca ] aura [ devatA ] devagatinAmakarmake udayase deva padavIko dhAraNa karanevAlA hai 1. [ tathA ] vaise hI [ loke ] isa jagatameM [ siddha api ] zuddhAtmA bhI [ jJAnaM ]

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98 - rAyacandrajainazAstramAlA " [ a0 1, gA0 68* 3devaH / tathaiva loke kAraNAntaramanapekSyaiva svayameva bhagavAnAtmApi svapara prakAzanasamarthanivitathAnantazakti sahajasaMvedanatAdAtmyAt jJAnaM tathaiva cAtmatRptisamupajAtaparinirvRttata-nAkulatvasusthitatvAt saukhyaM tathaiva cAsannAtmatattvopalambhalabdhavarNa janamAnasazilAstambhotkIrNasamudIrNadyutistutiyogairdivyAtma svarUpatvAddevaH / tato'syAtmanaH sukhasAdhanAbhAsairviSayaiH paryAptam // 68 / / iti AnandaprapaJcaH / itaH zubhapariNAmAdhikAraprArambhaH / nirapekSya khabhAvenaiva khaparaprakAzakaM kevalajJAnaM, tathaiva paramatRptirUpamanAkulatvalakSaNaM sukham / ka / loge jagati tahA devo nijazuddhAtmasamyak zraddhAnajJAnAnuSThAnarUpAbhedaratnatrayAtmakanirvikalpasamAdhisamutpannasundarAnandasyandisukhAmRtapAnapipAsitAnAM gaNadharadevAdiparamayoginAM deve - ndrAdInAM cAsannabhavyAnAM manasi nirantaraM paramArAdhyaM tathaivAnantajJAnAdiguNastavanena stutyaM ca yaddivyamAtmakharUpaM tatsvabhAvatvAttathaiva devazceti / tato jJAyate muktAtmanAM viSayairapi prayojanaM nAstIti // 38 // evaM khabhAvenaiva sukhakhabhAvatvAdviSayA api muktAtmanAM sukhakAraNaM na bhavantItikathanarUpeNa gAthAdvayaM gatam / athedAnIM zrI kundakundAcAryadevAH pUrvoktalakSaNAnantasukhAdhArabhUtaM sarvajJaM vastustavena namaskurvanti- " family tejo diTThI gANaM iDDI sokkhaM taheva IsariyaM / tihuvaNapahANadaiyaM mAhappaM jassa so ariho // * 3 // tejo diTThI gANaM iDDI sokkhaM taheba IsariyaM tihuvaNapahANadaiyaM tejaH prabhAmaNDalaM, jagatrayakAlatrayavastugatayugapatsAmAnyAstitvagrAhakaM kevaladarzanaM, tathaiva samasta - vizeSAstitvagrAhakaM kevalajJAnaM, Rddhizabdena samavasaraNAdilakSaNA vibhUtiH, sukhazabdenAnyAvAdhAnantasukhaM tatpadAbhilASeNa indrAdayo'pi bhRtyatvaM kurvantItyevaM lakSaNamaizvarya, tribhuvanAdhIzAnAmapi vallabhatvaM daivaM bhaNyate mAhappaM jassa so ariho itthaMbhUtaM mAhAtmyaM yasya so'rhan bhaNyate / iti vastustavanarUpeNa namaskAraM kRtavantaH // 3 // atha tasyaiva bhagavataH siddhAvasthAyAM guNastavanarUpeNa namaskAraM kurvanti- 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 kAraNoM ke vinA sahajase siddha apane -parake prakAza karanevAle anaMta zaktimaya caitanya prakAzase jJAnasvarUpa hai, apanI tRptirUpa anAkula sthiratAse sukharUpa hai, aura isI prakAra AtmAke rasake AsvAdI koI eka samyagdRSTi nikaTabhavya patthara ke staMbha ( khaMbhe ) meM siddhasvarUpa citrita honese sArAMza - AtmA svabhAvase hI jJAna sukha aura pUjya ina guNoMkara sahita 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 / caturajana haiM, unake cittarUpI pUjya tathA stuti yogya deva hai /

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*4.] pravacanasAraH - athendriyasukhakharUpavicAramupakramamANastatsAdhana svarUpamupanyasyati - taM guNado adhigadaraM avicchidaM maNuvadevapadibhAvaM / apuNa bhAvabiddhaM paNamAmi puNo puNo siddhaM // 4 // 89 paNamAmi namaskaromi puNo puNo punaH punaH / kam / taM siddhaM paramAgamaprasiddhaM siddham / kathaMbhUtam / guNado adhigadaraM anyAbAdhAnantasukhAdiguNairadhikataraM samadhikatara - guNam / punarapi kathaMbhUtam / avicchidaM maNuvadevapadibhAvaM yathA pUrvamarhadavasthAyAM manuMjadevendrAdayaH samavazaraNe samAgatya namaskurvanti tena prabhutvaM bhavati, tadatikrAntatvAdatikrAntamanujadevapatibhAvam / punazca kiM viziSTam / apuNa bhAvaNibaddhaM dravyakSetrAdipaJcaprakArabhavAdvilakSaNazuddhabuddhaikasvabhAvanijAtmopalambhalakSaNo yo'sau mokSastasyAdhInatvAdapunarbhAvanibaddhamiti bhAvaH // 4 // evaM namaskAra mukhyatvena 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 // ita Urddha paJcaviMzatigAthAparyantaM jJAnakaNThikAcatuSTayAbhidhAno'dhikAraH prArabhyate, tatra paJcaviMzatigAthAmadhye prathamaM tAvacchubhAzubhaviSaye mUDhatvanirAkaraNArtha 'devadajadiguru' ityAdi dazagAthAparyantaM prathamajJAnakaNThikA kathyate / tadanantaramAtmAtmakharUpaparijJAnaviSaye mUDhatvanirAkaraNArtha ' cattA pAvAraMbha' ityAdi saptagAthAparyantaM dvitIyajJAnakaNThikA, athAnantaraM dravyaguNaparyAyaparijJAnaviSaye mUDhatvanirAkaraNArtha 'davAdIesu' ityAdi gAthASaGkaparyantaM tRtIyajJAnakaNThikA / tadanantaraM svapara - tattvaparijJAnaviSaye mUDhatvanirAkaraNArtha 'NANappagaM' ityAdi gAthAdvayena caturthajJAnakaNThakA / iti catuSTayAbhidhAnAdhikAre samudAyapAtanikA / athedAnIM prathamajJAnakaNThikAyAM khatantravyAkhyAnena gAthAcatuSTayaM, tadanantaraM puNyaM jIvasya viSayatRSNAmutpAdayatIti kathanarUpeNa gAthAcatuSTayaM, tadanantaramupasaMhArarUpeNa gAthAdvayaM, iti sthalatrayaparyantaM krameNa vyAkhyAnaM kriyate / tadyathA--atha yadyapi pUrvaM gAthASaGkenendriyasukhakharUpaM bhaNitaM tathApi punarapi tadeva vistareNa kathayan san tatsAdhakaM zubhopayogaM pratipAdayati, athavA dvitIyapAtanikA - pIThikAyAM yacchubhopayogakharUpaM sUcitaM tasyedAnImindriyasukhavizeSavicAraprastAve tatsAdhakatvena vizeSaAge isa 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 ] dAnameM [vA ] athavA [ suzIleSu ] guNavrata, mahAvrata, Adi uttama zIloM pra0 12

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- rAyacandrajainazAstramAlA - [a0 1, gA0 69devadajadigurupUjAsu ceva dANammi vA susiilesu| - uvavAsAdisu ratto suhovaogappago appA // 69 // devatAyatigurupUjAsu caiva dAne vA suzIleSu / ... upavAsAdiSu raktaH zubhopayogAtmaka AtmA // 69 // yadAyamAtmA duHkhasya sAdhanIbhUtAM dveSarUpAmindriyArthAnurAgarUpAM cAzubhopayogabhUmikAmatikramya devaguruyatipUjAdAnazIlopavAsaprItilakSaNaM dharmAnurAgamaGgIkaroti tadendriyasukhasya sAdhanIbhUtAM zubhopayogabhUmikAmadhirUDho'bhilapyeta // 69 // ____ atha zubhopayogasAdhyatvenendriyasukhamAkhyAti-- : jutto suheNa AdA tiriyo vA mANuso va devo vaa| ... bhUdo tAvadi kAlaM lahadi suhaM iMdiyaM vivihaM // 70 // vivaraNaM karoti-devaMdajadigurupUjAsu ceva dANammi vA susIlesu devatAyatigurupUjAsu caiva dAne vA suzIleSuH uvavAsAdisu ratto tathaivopavAsAdiSu cU. rakta AsaktaH appA jIvaH suhovaogappago zubhopayogAtmako 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-suheNa jutto AdA yathA nizcayaratnatrayAtmakazuddhopayogena yukto ( 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 zubhopayogarUpI bhUmimeM pravartamAna kahate haiM, // 69 // AMge zubhopayogase iMdriyasukha hotA hai, aisA kahate haiM-[zubhena yuktaH]. zubhopayogakara sahita [AtmA] jIva [tiryak ] uttama tiryaca [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 prakArake [aindriyaM sukhaM] iMdriyajanita sukhoMko [labhate] pAtA hai| bhAvArtha-yaha jIva zubha pariNAmoMse tiryaMca, manuSya aura deva, ina - tIna -gatiyoMmeM utpanna hotA hai, vahA~para apanI apanI kAlakI sthiti taka aneka

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. " ( . - pravacanasAraH... .. yuktaH zubhena AtmA tiryagvA mAnuSo vA devo vaa| bhUtastAvatkAlaM labhate sukhamaindriyaM vividham // 70 // . . ayamAtmendriyasukhasAdhanIbhUtasya zubhopayogasya sAmarthyAttadadhiSThAnabhUtAnAM tiryagmAnuSadevatvabhUmikAnAmanyatamAM bhUmikAmavApya yAvatkAlamavatiSThate, tAvatkAlamanekaprakAramindriyasukhaM samAsAdayatIti // 70 // athaivamindriyasukhamutkSipya duHkhatve prakSipati sokkhaM sahAvasiddhaM Nasthi surANaM pi siddhamuvadese / te dehavedaNaTTA ramaMti visaesu rammesu // 71 // - saukhyaM svabhAvasiddhaM nAsti surANAmapi siddhamupadeze / te dehavedanArtA ramante viSayeSu ramyeSu // 71 // * indriyasukhabhAjaneSu hi pradhAnA divaukasaH, teSAmapi svAbhAvikaM na khalu sukhamasti mukto bhUtvA'yaM jIvo'nantakAlamatIndriyasukhaM labhate, tathA pUrvasUtroktalakSaNazubhopayogena yuktaH pariNato'yamAtmA tiriyo vA mANuso va devo vA bhUdo tiryagmanuSyadevarUpo bhUtvA tAvadi kAlaM tAvatkAlaM khakIyAyuHparyantaM lahadi suhaM iMdiyaM vivihaM indriyajaM vividha sukhaM labhate, iti sUtrAbhiprAyaH // 70 // atha pUrvoktamindriyasukhaM nizcayanayena duHkhamevetyupadizati-sokkhaM sahAvasiddhaM rAgAdyapAdhirahitaM cidAnandaikakhabhAvenopAdAnakAraNabhUtena siddhamutpannaM yatsvAbhAvikasukhaM tatsvabhAvasiddhaM bhaNyate / tacca Natthi surANaM pi AstAM manudhyAdInAM sukhaM devendrAdInAmapi nAsti siddhamuvadese iti siddhamupadiSTamupadeze paramAgame / te dehavedaNaTTA ramaMti visaesu rammesu tathAbhUtasukhAbhAvAtte devAdayo dehavedanArtAH pIDitAH kadarthitAH santo ramante viSayeSu ramyAbhAseSviti / atha vistaraH---adhobhAge saptanarakasthAnIyamahA'jagaraprasAritamukhe, koNacatuSke tu krodhamAnamAyAlobhasthAnIyasarpacatuSkaprasAritavadane dehasthAnIyamahAndhakUpe patitaH san kazcit purupavizeSaH, saMsArasthAnIyamahAraNye mithyAtvAdikumArge naSTaH patitaH san mRtyusthAnIyahastibhayenAyuSkarmasthAnIye sATikavizeSe zuklakRSNapakSasthAnIyazuklakRSNamUSakadvayachedyamAnamUle vyAdhisthAnIyamadhumakSikAveSTite lagnastenaiva hastinA hanyatarahake iMdriyajanita sukhoMko bhogatA hai // 70 // Age kahate haiM, ki iMdriyajanita sukha * yathArthameM duHkha hI haiM-[surANAmapi ] devoMke bhI [khabhAvasiddhaM saukhyaM] AtmAke nija svabhAvase utpanna atIMdriya sukha [ nAsti ] nahIM hai, ['iti' ] isaprakAra [ upadeze ] bhagavAnake paramAgamameM [siddhaM ] acchI taraha yuktise kahA hai / [yataH ] kyoMki.[te] ve deva [ dehavedanArtAH ] paMcendriyasvarUpa zarIrakI pIDAse duHkhI hue [ ramyeSu viSayeSu ] ramaNIka iMdriya viSayoMmeM [ramanti ] krIr3A karate haiM / bhAvArtha-saba sAMsArika sukhoMmeM aNimAdi ATha Rddhi sahita devoMke sukha pradhAna

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- rAyacandrajainazAstramAlA - [a0 1, gA0 72pratyuta teSAM svAbhAvikaM duHkhamevAvalokyate / yataste paJcendriyAtmakazarIrapizAcapIDayA paravazA bhRguprapAtasthAnIyAnmanojJaviSayAnabhipatanti // 71 // athaivamindriyasukhasya duHkhatAyAM yuktyAvatAritAyAmindriyasukhasAdhanIbhUtapuNyanirvartakazubhopayogasya duHkhasAdhanIbhUtapApanirvartakAzubhopayogavizeSAdavizeSatvamavatArayati NaraNArayatiriyasurA bhajati jadi dehasaMbhavaM dukkhaM / kiha so suho va asuho uvaogo havadi jIvANaM // 72 // naranArakatiryakasurA bhajanti yadi dehasaMbhavaM duHkham / kathaM sa zubho vA'zubha upayogo bhavati jIvAnAm // 72 // mAne sati viSayasukhasthAnIyamadhubindusukhAdena yathA sukhaM manyate, tathA 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 habadi jIvANaM vyavahAreNa vizeSe'pi nizcayena saH prasiddhaH zuddhopayogAdvilakSaNaH zubhAzubhopayogaH kathaM bhinnatvaM labhate, na kathamapIti haiM, paraMtu ve yathArtha AtmIka-sukha nahIM haiM, svAbhAvika duHkha hI haiM, kyoMki jaba paMcendriyarUpa pizAca unake zarIra meM 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 iMdriyajanita duHkhoMse pIr3ita hokara unake viSayoMmeM yaha AtmA ramaNa ( mauja ) karatA hai / isaliye indriyajanita 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, tiryaMca (pazu) tathA deva, ye cAroM gatike jIva [dehasaMbhavaM duHkhaM ] zarIrase utpanna huI pIDAko [bhajanti ] bhogate haiM, [tadA] to [ jIvAnAM ] jIvoMke [ sa upayogaH ] vaha caitanyarUpa pariNAma [zubhaH ] acchA [vA] athavA [ azubhaH] burA [kathaM bhavati ] kaise ho * sakatA hai ? / bhAvArtha- zubhApayogakA phala devatAoMkI saMpadA hai, aura azubhopayogakA

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73.] - pravacanasAraH - yadi zubhopayogajanyasamudIrNapuNyasaMpadastridazAdayo'zubhopayogajanyaparyAgatapAtakApado vA nArakAdayazca, ubhaye'pi svAbhAvikasukhAbhAvAdavizeSeNa paJcendriyAtmazarIrapratyayaM duHkhamevAnubhavanti / tataH paramArthataH zubhAzubhopayogayoH pRthaktvavyavasthA nAvatiSThate // 72 // atha zubhopayogajanyaM phalavatpuNyaM vizeSeNa dUSaNArthamabhyupagamyotthApayatikulisAuhacakkadharA suhovaogappagehiM bhogehiM / dehAdINaM viddhiM kareMti suhidA ivAbhiradA // 73 // . kulizAyudhacakradharAH zubhopayogAtmakaiH bhogaiH / dehAdInAM vRddhiM kurvanti sukhitA ivAbhiratAH // 73 // yato hi zakrAzcakriNazca svecchopagatai gaiH zarIrAdIn muSNantasteSu duSTazoNita iva jalaukaso'tyantamAsaktAH sukhitA iva pratibhAsante / tataH zubhopayogajanyAni phalavanti puNyAnyavalokyante // 73 // bhAvaH // 72 // evaM khatantragAthAcatuSTayena prathamasthalaM gatam / atha puNyAni devendracakravAdipadaM prayacchanti iti pUrva prazaMsAM karoti / kimartham / tatphalAdhAreNAne tRSNotpattirUpaduHkhadarzanArtha devendrAzcakravartinazca kartAraH zubhopayogajanyabhogaiH kRtvA vikurvaNArUpeNa dehaparivArAdInAM vRddhiM kurvanti / kathaMbhUtAH santaH / sukhitA ivAbhiratA AsaktA iti / ayamatrArthaH-yatparamAtizayatRptisamunpAdakaM viSayatRSNAvicchittikArakaM ca khAbhAvikasukhaM tadalabhamAnA duSTazoNite jalayUkA ivAsaktAH sukhAbhAsena dehAdInAM vRddhiM kurvanti / tato jJAyate teSAM nArakAdikI ApadA hai, paraMtu ina donoMmeM AtmIka-sukha nahIM hai, isaliye ina donoM sthAnoM meM duHkha hI hai| sArAMza yaha hai, ki jo paramArthadRSTise vicArA jAve, to zubhopayoga aura azubhopayoga donoMmeM kucha bheda nahIM hai| kAryakI samAnatA honese kAraNakI bhI samAnatA hai // 72 // Age zubhopayogase utpanna hue phalavAna puNyako vizeSapanese dUSaNake liye dikhalAkara niSedha karate haiM-[sukhitAH iva] sukhiyoMke samAna / abhiratAH] lavalIna hue [kulizAyudhacakradharAH] vajrAyudhadhArI indra tathA cakravartI Adika [zubhopayogAtmakaiH] zubha upayogase utpanna hue [ bhogaiH] bhogoMse [ dehAdInAM] zarIra iMdriyAdikoMkI [ vRddhiM] bar3hatI [kurvanti ] karate hai| bhAvArtha-yadyapi zubhopayogase iMdra, cakravartI Adi vizepa phala milate haiM, paraMtu ve iMdrAdika manovAMchita bhogoMse zarIrAdikA poSaNa hI karate haiM, sukhI nahIM haiM, sukhIse dekhane meM Ate haiN| jaise joMka vikAravAle lohako baDI prItise pItI hai, aura usImeM sukha mAnatI haiM, paraMtu yathArthameM vaha pInA duHkhakA kAraNa hai| isI prakAra ve iMdra vagairaha

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. - rAyacandrajainazAstramAlA- [a0 1, gA0 74athaivamabhyupagatAnAM puNyAnAM duHkhabIjahetutvamudbhAvayati jadi saMti hi puNNANi ya pariNAmasamubbhavANi vivihaanni| ' jaNayaMti visayataNhaM jIvANaM devadaMtANaM // 74 // . __ yadi santi hi puNyAni ca pariNAmasamudbhavAni vividhAni / janayanti viSayatRSNAM jIvAnAM devatAntAnAm / / 74 // yadi nAmaiva zubhopayogapariNAmakRtasamutpattInyanekaprakArANi puNyAni vidyanta ityabhyupagamyate, tadA tAni sudhAzanAnAmapyavadhiM kRtvA samastasaMsAriNAM viSayatRSNAmavazyameva samutpAdayanti / na khalu tRSNAmantareNa duSTazoNita iva jalUkAnAM samastasaMsAriNAM viSayeSu pravRttiravalokyate, avalokyate ca sA / tato'stu puNyAnAM tRSNAyatanatvamabAdhitameva // 74 // khAbhAvikaM sukhaM nAstIti // 73 // atha puNyAni jIvasya viSayatRSNAmutpAdayantIti pratipAdayati-jadi saMti hi puNNANi ya yadi cennizcayena puNyapAparahitaparamAtmano viparItAni puNyAni santi / punarapi kiMviziSTAni / pariNAmasamunbhavANi nirvikArakhasaMvittivilakSaNazubhapariNAmasamudbhavAni vivihANi khakIyAnantabhedena bahuvidhAni / tadA tAni kiM kurvanti / jaNayaMti visayataNhaM janayanti / kAm / viSayatRSNAm / keSAm / jIvANaM devadaMtANaM dRSTazrutAnubhUtabhogAkAGkSArUpanidAnabandhaprabhRtinAnAmanorathahayarUpavikalpajAlarahitaparamasamAghisamutpannasukhAmRtarUpAM sarvAtmapradezeSu paramAhlAdotpattibhUtAmekAkAraparamasamarasIbhAvarUpAM viSayAkAGkSAgnijanitaparamadAhavinAziko svarUpatRptimalabhamAnAnAM devendraprabhRtibahirmukhasaMsArijIvAnAmiti / idamatra tAtparyam-yadi tathAvidhA viSayatRSNA nAsti tarhi duSTazoNite jalayUkA iva kathaM te viSayeSu pravRtti kurvanti / kurvanti cet puNyAni tRSNotpAdakatvena duHkhakAraNAni 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] saba saMsArI jIvoMke [viSayatRSNAM] viSayoMkI atyaMta abhilASAko [janayanti] utpanna karate haiN| bhAvArtha-yadi zubhopayogase aneka tarahake 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 hai, vahA~ hI duHkha hai, kyoMki tRSNAke vinA indriyoMke rUpAdi viSayoM meM pravRtti hI nahIM hotI / jaise joMka. (jalakA jaMtuvizeSa) tRSNAke vinA vikArayukta (kharAba ) rudhirakA pAna nahIM

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75.] - pravacanesAra: ___ 95 * 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 punanidazAvasAnAH kRtlasaMsAriNaH samudIrNatRSNAH puNyanirvartitAbhirapi tRSNAbhirduHkhabIjatayA'tyantaduHkhitAH santo mRgatRSNAbhya ivAmbhAMsi viSayebhyaH saukhyAnyabhilaSanti / taduHkhasaMtApavegamasahamAnA anubhavanti ca viSayAn jalayUkA iva, tAva* dyAvat kSayaM yAnti / yathA hi jalayUkAstRSNAbIjena vijayamAnena duHkhAkureNa kramataH samAkramyamANA duSTakIlAlamabhilaSantyastadevAnubhavantyazca pralayAt klizyante / evamamI api puNyazAlinaH pApazAlina iva tRSNAbIjena vijayamAnena duHkhAGkureNa kramataH samAkramyaiti jJAyante // 74 // atha puNyAni duHkhakAraNAnIti pUrvoktamevArthaM vizeSeNa samarthayatite puNa udiNNataNhA sahajazuddhAtmatRpterabhAvAtte nikhilasaMsArijIvAH punarudIrNatRSNAH santaH duhidA taNhAhiM svasaMvittisamutpannapAramArthikasukhAbhAvAtpUrvoktatRSNAbhirduHkhitAH santaH / kiM kurvanti / visayasokkhANi icchaMti nirviSayaparamAtmasukhAdvilakSaNAni viSayasukhAni icchanti / na kevalamicchanti aNubhavaMti ya anubhavanti ca / kiM paryantam / AmaraNaM maraNaparyantam / kthNbhuutaa| dakkhasaMtattA duHkhasaMtaptA iti / ayamatrArthaH-yathA tRSNodrekeNa preritAH jalaukasaH kIlAlamabhilaSantyastadevAnubhavantyazcAmaraNaM duHkhitA bhavanti, tathA niz2azuddhAtmasaMvittiparAGmukhA jIvA api mRgatRSNAbhyo'mbhAMsIva viSayAnabhilaSantastathaivAnubhavantazcAmaraNaM duHkhitA bhavanti / tata etadAyAtaM tRSNAtakotpAdakatvena puNyAni vastuto 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 duHkhitAH ] atyaMta abhilApAse pIr3ita aura [ duHkhasaMtaptAH ] duHkhoMse taptAyamAna [te] ve devoM paryata saba saMsArI jIva [ viSayasaukhyAni ] iMdriyoMke viSayoMse utpanna sukhoMko [ AmaraNaM ] maraNa paryaMta [ icchanti ] cAhate haiM, [ca ] aura [anubhavanti ] bhogate haiN| bhAvArtha-mRga-tRSNAse jalakI abhilASAkI nAI saMsArI jIva puNyajanita tRSNAoMmeM sukha cAhate haiN| usa tRSNAse utpanna hue duHkha saMtApako saha nahIM sakate haiM, isaliye bAraMbAra viSayoMko maraNa paryata bhogate haiN| jaise ' joMka vikAravAle khUnako tRSNAvaza kramase tabataka pItI hai, jabataka ki nAzako prApta

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96 - rAyacandrajainazAstramAlA - [a0 1, gA0.76mANA viSayAnabhilaSantastAnevAnubhavantazca pralayAt klizyante / ataH puNyAni sukhAbhAsasya duHkhasyaiva sAdhanAni syuH // 75 // atha punarapi puNyajanyasyendriyasukhasya bahudhA duHkhatvamudyotayati saparaM bAdhAsahiyaM vicchiNNaM baMdhakAraNaM visamaM / jaM iMdiyehiM laddhaM taM sokkhaM dukkhameva tahA // 76 // saparaM bAdhAsahitaM vicchinnaM bandhakAraNaM viSamam / yadindriyairlabdhaM tatsaukhyaM duHkhameva tathA // 76 // saparatvAt bAdhAsahitatvAt vicchinnatvAt bandhakAraNatvAt viSamatvAca puNyajanyamapIndriyasukhaM duHkhameva syAt / saparaM hi sat parapratyayatvAt parAdhInatayA, bAdhAsahitaM duHkhakAraNAni iti / / 75 // atha punarapi puNyotpannasyendriyasukhasya bahudhA duHkhatvaM prakAzayati-saparaM saha paradravyApekSayA vartate saparaM bhavatIndriyasukhaM, pAramArthikasukhaM tu paradravyanirapekSatvAdAtmAdhInaM bhavati / bAdhAsahiyaM tIvrakSudhAtRSNAdyanekabAdhAsahitatvAdvAdhAsahitamindriyasukhaM, nijAtmasukhaM tu pUrvoktasamastabAdhArahitatvAdavyAbAdham / vicchiNNaM pratipakSabhUtAsAtodayena sahitatvAdvicchinnaM sAntaritaM bhavatIndriyasukhaM, atIndriyasukhaM tu pratipakSabhUtAsAtodayAbhAvAnnirantaram / baMdhakAraNaM dRSTAzrutAnubhUtabhogAkAGkSAprabhRtyanekApadhyAnavazena bhAvinarakAdiduHkhotpAdakakarmabandhotpAdakatvAdvandhakAraNamindriyasukhaM, atIndriyasukhaM tu sarvApadhyAnarahitatvAdabandhakAraNam / visamaM vigataH zamaH paramopazamo yatra tadviSamamatRptikaraM hAnivRddhisahitatvAdvA viSamaM, atIndriyasukhaM tu paramatRptikaraM hAnivRddhirahitam / jaM iMdiyehiM laddhaM taM sokkhaM dukkhameva tahA yadindriyairlabdhaM saMsArasukhaM tatsukhaM yathA pUrvoktapaJcavizeSaNavinahIM hotI, isI prakAra pApI jIvoMkI taraha ye puNyavanta bhI tRSNA-bIjase 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-sukhoMko 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] parAdhIna hai, [ bAdhAsahita] kSudhA, tRSAdi bAdhA yukta hai, [ vicchinnaM ] asAtAke udayase vinAza honevAlA hai, [bandhakAraNaM] karmabaMdhakA kAraNa hai, kyoMki jahA~ iMdriyasukha hotA hai, vahA~ ... -- avazya rAgAdika doSoMkI senA hotI hai| usIke anusAra avazya karma-dhUli lagatI hai| aura vaha sukha [viSamaM] viSama arthAt caMcalapanese hAni vRddhirUpa hai| bhAvArtha-sAMsA' rika sukha aura duHkha vAstavameM donoM eka hI haiM, kyoMki jisa prakAra sukha parAdhIna, bAdhA

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77.] . . - pravacanasAraH - hi sadazanodanyAdibhistRSNAvyaktibhirupetatvAt atyantAkulatayA, vicchinnaM hi sadasadvedyodayAcyAvitasadvedyodayapravRttatayA'nubhavatvAdudbhUtavipakSatayA, bandhakAraNaM hi sadviSayopabhogamArgAnulagnarAgAdidoSasenAnusArasaMgacchamAnadhanakarmapAMsupaTalatvAdudarkaduHsahatayA, viSamaM hi sadabhivRddhiparihANipariNatatvAdatyantavisaMSThulatayA ca duHkhameva bhavati / athaivaM puNyamapi pApavaduHkhasAdhanamAyAtam // 76 // atha puNyapApayoravizeSatvaM nizcinvannupasaMharati Na hi maNNadi jo evaM Natthi viseso tti puNNapAvANaM / hiMDadi ghoramapAraM saMsAraM mohasaMchaNNo // 77 // na hi manyate ya evaM nAsti vizeSa iti puNyapApayoH / hiNDati ghoramapAraM saMsAraM mohasaMchannaH // 77 // evamuktakramaNa zubhAzubhopayogadvaitamiva sukhaduHkhadvaitamiva ca na khalu paramArthataH puNyapApadvaitamavatiSThate, ubhayatrApyanAtmadharmatvAvizeSatvAt / yastu punaranayoH kalyANakAlAziSTaM bhavati tathaiva duHkhamevetyabhiprAyaH // 76 // evaM puNyAni jIvasya tRSNotpAdakatvena duHkhakAraNAni bhavantIti kathanarUpeNa dvitIyasthale gAthAcatuSTayaM gatam / atha nizcayena puNyapApayorvizeSo nAstIti kathayan puNyapApayorvyAkhyAnamupasaMharati-Na hi maNNadi jo evaM na hi manyate ya evam / kim / Nasthi viseso tti puNNapAvANaM puNyapApayonizcayena vizeSo nAsti / sa kiM karoti / hiMDadi ghoramapAraM saMsAraM hiNDati bhramati / kam / saMsAram / kathaMbhUtam / ghoram apAraM cAbhavyApekSayA / kathaMbhUtaH / mohasaMchaNNo mohapracchAdita iti / sahita, vinAzIka, baMdhakAraka tathA vipama ina pA~ca vizepaNoMse yukta hai, usI prakAra duHkha bhI parAdhIna Adi vizepaNoM sahita hai, aura isa sukhakA kAraNa puNya bhI pApakI taraha duHkhakA kAraNa hai| isI kAraNa sukha duHkhakI nAI puNya pApameM bhI koI bheda nahIM hai, // 76 // Age puNya pApameM koI bheda nahIM hai, aisA nizcaya karake isa kathanakA saMkoca karate haiM-[puNyapApayoH] puNya aura pApa ina donoMmeM [vizeSaH] bheda [nAsti] nahIM hai, [iti] aisA [evaM ] isa prakAra [yaH] jo purupa [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 nizcayase zubha aura 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 pra0 13 .

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- rAyacandra jainazAstramAlA - [ a0 1, gA0 78 yasanigalayorivAhaGkArikaM vizeSamabhimanyamAno'hamindrapadAdisaMpadAM nidAnamiti nirbharataraM dharmAnurAgamavalambate sa khalUparaktacittabhittitayA tiraskRtazuddhopayogazaktirAsaMsAraM zArIraM duHkhamevAnubhavati // 77 // athaivamavadhAritazubhAzubhopayogAvizeSaH samastamapi rAgadveSadvaitamapahAsayannazeSaduHkhakSayAya sunizcitamanAH zuddhopayogamadhivasati-- evaM vidittho jo dasa Na rAgamedi dosaM vA / uvaogavisuddha so khavedi dehugbhavaM dukkhaM // 78 // evaM viditArtho yo dravyeSu na rAgameti dveSaM vA / upayogavizuddhaH saH kSapayati dehodbhavaM duHkham // 78 // yo hi nAma zubhAnAmazubhAnAM ca bhAvAnAmavizeSadarzanena samyak paricchinnavastusvatathAhi-dravyapuNyapApayorvyavahAreNa bhedaH, bhAvapuNyapApayostatphalabhUtasukhaduHkhayozcAzuddhanizcayena bhedaH, zuddhanizvayena tu zuddhAtmano'bhinnatvAdbhedo nAsti / evaM zuddhanayena puNyapApayorabhedaM yo'sau na manyate sa devendracakravartibaladevavAsudevakAmadevAdipadanimittaM nidAnabandhena puNyamicchannimahazuddhAtmatattvaviparItadarzanacAritra mohapracchAditaH suvarNalohanigaDadvayasamAnapuNyapApadvayabaddhaH san saMsArarahitazuddhAtmano viparItaM saMsAraM bhramatItyarthaH // 77 // athaivaM zubhAzubhayoH samAnavaparijJAnena nizcitazuddhAtmatatvaH san duHkhakSayAya zuddhopayogAnuSThAnaM khIkaroti -- evaM / vidittho jo evaM cidAnandaikakhabhAvaM paramAtmatattvamevopAdeyamanyadazeSaM heyamiti heyopAdeyaparijJAnena viditArthatattvo bhUtvA yaH davvesu Na rAgamedi dosaM vA nijazuddhAtmadravyAdanyeSu zubhAzubhasarvadravyeSu rAgaM dveSaM vA na gacchati uvaogavisuddho so rAgAdirahitazuddhAtmAnubhUtilakSaNena zuddhopayogena vizuddhaH san saH khavedi dehubbhavaM dukkhaM taptalohaaura pApa bheda mAnatA hai, tathA sone lohekI ver3iyoMke samAna ahamiMdra, indra, cakravartI Adi saMpadAoMke kAraNa acchI taraha se dharmAnurAgakA avalambana karatA ( sahAyatA letA ) hai, vaha puruSa sarAga bhAvoM dvArA zuddhopayoga zaktise rahita huA jabataka saMsAra meM hai, tabataka zarIrAdi saMbaMdhI duHkhoMkA bhoganevAlA hotA hai // 77 // Age kahate haiM, ki jo puruSa zubha azubhopayoga meM ekatA mAnakara samasta rAga dveyoMko dUra karatA hai, vaha saMpUrNa duHkhoMke nAza honeke nimitta nizcala citta hokara zuddhopayogako aMgIkAra karatA hai - [ evaM ] isa prakAra [ viditArthaH ] padArthake svarUpako jAnanevAlA [ yaH ] jo puruSa [ dravyeSu ] paradravyoM meM [ rAgaM ] prIti bhAva - [ vA ] athavA [ dveSaM ] dvepa 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 98

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79. ] pravacanasAraH .99 rUpaH svaparavibhAgAvasthiteSu samagreSu sasamagraparyAyeSu dravyeSu rAgaM dveSaM cAzeSameva parivarjayati sa kilaikAntenopayogavizuddhatayA parityaktaparadravyAlambano'gnirivAyaHpiNDAdananuSThitayaHsAraH pracaNDaghanaghAtasthAnIyaM zArIraM duHkhaM kSapayati, tato mamAyamevaikaH zaraNaM zuddhopayogaH // 78 // atha yadi sarvasAvadyayogamatItya caritramupasthito'pi zubhopayogAnuvRttivazatayA mohAdInnonmUlayAmi, tataH kuto me zuddhAtmalAbha iti sarvArambheNottiSThate cattA pAvAraMbhaM samuTThido vA suhamsi cariyamhi / jahadi jadi mohAdI Na lahadi so appagaM suddhaM // 79 // tyaktvA pApArambhaM samutthito vA zubhe caritre / na jahAti yadi mohAdInna labhate sa AtmakaM zuddham // 79 // tww piNDasthAnIyadehAdudbhavaM, anAkulatvalakSaNapAramArthikasukhAdvilakSaNaM paramAkulatvotpAdakaM lohapiNDarahito'gniriva ghanaghAtaparaMparAsthAnIyadeharahito bhUtvA zArIraM duHkhaM kSapayatItyabhiprAyaH // 78 // evamupasaMhArarUpeNa tRtIyasthale gAthAdvayaM gatam / iti zubhAzubhamUDhatvanirAsArtha gAthAdazaka - paryantaM sthalatrayasamudAyena prathamajJAnakaNThikA samAptA / atha zubhAzubhopayoganivRttilakSaNazuddhopayogena mokSo bhavatIti pUrvasUtre bhaNitam / atra tu dvitIyajJAnakaNThikAprArambhe zuddhopayogAbhAve zuddhAtmAnaM na labhate, iti tamevArtha vyatirekarUpeNa dRDhayati-- cattA pAvAraMbhaM pUrva 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 puruSa zubha ( puNyarUpa ) tathA azubha bhAvoMko ekarUpa jAnakara apane svarUpa meM sthira hoke paradravyoMmeM rAga dveSa bhAva chor3a detA hai, vaha puruSa, zarIrasaMbaMdhI 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 zuddhopayogakI hI zaraNa prApta hoo, jisase ki duHkhasvarUpa saMsArakA abhAva hove // 78 // Age kahate haiM, ki maiM samasta pApayogoMko chor3akara cAritrako prApta huA hU~, yadi maiM zubhapayoga vaza hokara mohako dUra na karU~gA, to mere zuddhAtmakA lAbha kahA~se hogA ? isaliye mohake nAza karaneko udyamI haeNU / - [ pApArambhaM ] pApakA kAraNa AraMbhako [ tyaktvA ] chor3akara [vA ] athavA [ zubhe carite] zubha AcaraNa meM [ samutthitaH ] pravartatA huA [ 'yaH' ] jo puruSa [ yadi ] yadi [ mohAdIn ] moha, rAga, dvepAdikoM ko [ na jahAti ] nahIM chor3atA hai, [ 'tadA' ] to [ saH] vaha puruSa [ zuddhaM AtmakaM ] zuddha arthAt karma-kalaMka rahita zuddha jIvadravyako [na

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100 - rAyacandrajainazAstramAlA - [a0 1, gA0 79*5yaH khalu samastasAvadyayogapratyAkhyAnalakSaNaM paramasAmAyikaM nAma cAritraM pratijJAyApi zubhopayogavRttyATakAbhisArikayaivAbhisAryamANo na mohavAhinIvidheyatAmavikirati sa kila samAsannamahAduHkhasaGkaTaH kathamAtmAnamaviplutaM labhate. / ato mayA mohavAhinIvijayAya baddhA kakSeyam // 79 // ___ atha kathaM mayA vijetavyA mohavAhinItyupAyamAlocayativistaraH-ko'pi mokSArthI paramopekSAlakSaNaM paramasAmAyikaM pUrva pratijJAya pazcAdviSayasukhasAdhakazubhopayogapariNatyA mohitAntaraGgaH san nirvikalpasamAdhilakSaNapUrvoktasAmAyikacAritrAbhAve sati nirmohazuddhAtmatattvapratipakSabhUtAn mohAdIna tyajati yadi cettarhi jinasiddhasadRzaM nijazuddhAtmAnaM na labhata iti sUtrArthaH // 79 // atha zuddhopayogAbhAve yAdRzaM jinasiddhavarUpaM na labhate tameva kathayati tavasaMjamappasiddho suddho sggaapvggmggkro| amarAsuriMdamahido devo so loyasiharattho // *5 // tavasaMjamappasiddho samastarAgAdiparabhAvecchAtyAgena svakharUpe pratapanaM vijayanaM tapaH, bahiraGgendriyaprANasaMyamabalena khazuddhAtmani saMyamanAtsamarasIbhAvena pariNamanaM saMyamaH, tAbhyAM prasiddho jAtastapaHsaMyamaprasiddhaH, suddho kSudhAdhaSTAdazadoSarahitaH saggApavaggamaggakaro khargaH prasiddhaH kevalajJAnAdyanantacatuSTayalakSaNo'pavargo mokSastayormAgaM karotyupadizati vargApavargamArgakaraH, amarAsuriMdamahido tatpadAbhilASimiramarAsurendrarmahitaH pUjito'marAsurendramahitaH devo so sa evaM guNaviziSTo'rhan devo bhavati / loyasiharattho sa eva bhagavAn lokAgrazikharasthaH san siddho bhavatIti jinasiddhakharUpaM jJAtavyam // 5 // atha tamitthaMbhUtaM nirdoSiparamAtmAnaM ye zraddadhati manyante te'kSayasukhaM labhanta iti prajJApayati taM devadevadevaM jadivaravasahaM guruM tiloyassa / paNamaMti 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 yativaravRSabha, guruM tiloyassa anantajJAnAdiguruguNaistrailokyasyApi gurustaM trilokaguruM paNamaMti je maNussA tamitthaMbhUtaM bhagavantaM ye manudhyAdayo dravyabhAvanamaskArAbhyAM praNamantyArAdhayanti te sokkhaM akkhayaM jaMti te tadArAdhalabhate] nahIM pAtA / bhAvArtha-jo puruSa saba pApa kriyAoMko chor3akara parama sAmAyika nAma cAritrakI pratijJA karake zubhopayoga 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 moha-senAke jItaneko kamara bA~dhI hai // 79 // Age mujhase mohakI senA kaise jItI jAve, aise

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80.] --pravacanasAra: 101 jo jANadi arahaMtaM dadhattaguNattapajayattehiM / ' so jANadi appANaM moho khalu jAdi tassa layaM // 8 // yo jAnAtyahantaM dravyatvaguNatvaparyayatvaiH / sa jAnAtyAtmAnaM mohaH khalu yAti tasya layam // 80 // yo hi nAmArhantaM dravyatvaguNatvaparyayatvaiH paricchinatti sa khalvAtmAnaM paricchinatti, ubhayorapi nizcayenAvizeSAt / arhato'pi pAkakASThAgatakArtasvarasyeva parispaSTamAtmarUpaM, tata; statparicchede sarvAMtmaparicchedaH / tatrAnvayo dravyaM, anvayavizeSaNaM guNaH, anvayavyatirekAH pryaayaaH| tatra bhagavatyarhati sarvato vizuddhe tribhUmikamapi svamanasA samayamutpazyanti / yazcetano'yamityanvayastadravyaM, yaccAnvayAzritaM caitanyamiti vizeSaNaM sa guNaH, ye caikasamayamAtrAvadhRtakAlaparimANatayA parasparaparAvRttA anvayavyatirekAste paryAyAzcidvivartanagranthaya nAphalena paraMparayA'kSayAnantasaukhyaM yAnti labhanta iti sUtrArthaH // 6 // atha 'cattApAvAraMbhaM' ityAdi sUtreNa yaduktaM zuddhopayogAbhAve mohAdivinAzo na bhavati, mohAdivinAzAbhAvena zuddhAtmalAbho na bhavati tadarthamevedAnImupAyaM samAlocayati-jo jANadi arahaMtaM yaH kartA jAnAti / kam / arhantam / kaiH kRtvA / dabattaguNattapajjayattehiM dravyatvaguNatvaparyAyatvaiH so jANadi appANaM sa puruSo'rha parijJAnAtpazcAdAtmAnaM jAnAti moho khalu jAdi tassa layaM tata AtmaparijJAnAttasya moho darzanamoho layaM vinAzaM kSayaM yAtIti / tadyathAkevalajJAnAdayo vizeSaguNA, astitvAdayaH sAmAnyaguNAH, paramaudArikazarIrAkAreNa yadAtmapradezAnAmavasthAnaM sa vyaJjanaparyAyaH, agurulaghukaguNaSaDvRddhihAnirUpeNa pratikSaNaM pravartamAnA arthaparyAyAH, evaM lakSaNaguNaparyAyAdhArabhUtamamUrtamasaMkhyAtapradezaM zuddhacaitanyAnvayarUpaM dravyaM ceti, ityaMbhUtaM dravyaguNaparyAyasvarUpaM pUrvamarhadAmidhAne paramAtmani jJAtvA pazcAnnizcayanayena tadevAgamasArapadabhUtayA'dhyAtmabhASayA nijazuddhAtmabhAvanAbhimukharUMpeNa savikalpasvasaMvedajJAnena tathaivAgaupAyakA vicAra karate haiM-[ya] jo purupa [ dravyatvaguNatvaparyayatvaiH] dravya guNa paryAyoMse [ arhantaM ] pUjya vItarAgadevako [jAnAti ] jAnatA hai, [saH] vaha purupa [AtmAnaM ] apane svarUpako [ jAnAti ] jAnatA hai / aura [khalu] nizcayakara [ tasya ] usIkA [ mohaH] mohakarma [layaM] nAzako [ yAti] 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 haiN| ___ prathama hI arahaMtake dravya, guNa, paryAya apane manameM avadhAraNa kare, pIche Apako ina guNa

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102 - rAyacandrajainazAstramAlA - [a0 1, gA0 81- , iti yAvat / athaivamasya trikAlamapyekakAlamAkalayato muktAphalAnIva pralambe prAlambe cidvivartAzcetana eva saMkSipya vizeSaNavizeSyatvavAsanAntardhAnAdbhavalimAnamiva pAlambe cetana eva caitanyamantarhitaM vidhAya kevalaM pAlambamiva kevalamAtmAnaM paricchindatastaduttarottarakSaNakSIyamAnakartRkarmakriyAvibhAgatayA niHkriyaM cinmAnaM bhAvamadhigatasya jAtasya maNerivAkampavRttanirmalAlokasyAvazyameva nirAzrayatayA mohatamaH pralIyate / yadyevaM labdho mayA mohavAhinIvijayopAyaH // 8 // : athaivaM prAptacintAmaNerapi me pramAdo dasyuriti jAgarti. jIvo vavagadamoho uvaladdho taccamappaNo samma / jahadi jadi rAgadose so appANaM lahadi suddhaM // 81 // mabhASayAdhaHpravRttikaraNApUrvakaraNAnivRttikaraNasaMjJadarzanamohakSapaNasamarthapariNAmavizeSabalena pazcAdAtmani yojayati / tadanantaramavikalpakharUpe prApte, yathA paryAyasthAnIyamuktAphalAni guNasthAnIyaM dhavalatvaM cAbhedanayena hAra eva, tathA pUrvoktadravyaguNaparyAyA abhedanayenAtmaiveti bhAvayato darzanamohAndhakAraH pralIyate / iti bhAvArthaH // 80 // atha pramAdotpAdakacAritramohasaMjJazcauro'stIti matvA''ptaparijJAnAdupalabdhasya zuddhAtmacintAmaNeH rakSaNArthaM jAgartIti kathayati-jIvo jIvaH kartA / kiM viziSTaH / vavagadamoho zuddhAtmatattvarucipratibandhakavinAzitadarzanamohaH / punarapi kiMviziSTaH / uvaladdho upalabdhavAn jJAtavAn / kim / taccaM paramAnandaikasvabhAvAtmatattvam / kasya saMbandhi / appaNo nijazuddhAtmanaH / katham / sammaM samyak paryAyoMse 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 ujvala 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 samayoMmeM 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 Azrayake 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 yadyapi maiMne svarUpa-ciMtAmaNi pAyA hai, to bhI pramAdarUpa cora abhI maujUda hai, isaliye sAvadhAna hokara maiM jAgatA hU~-[vyapagatamohaH ] jisase moha dUra ho gayA hai, aisA [jIvaH ] AtmA [ AtmanaH] AtmAkA [ samyak tattvaM] yathArtha

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103 / 82.] - pravacanasAraHjIvo 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 pramAdatatratayA luNThitazuddhAtmatattvopalambhacintAratno'ntastAmyati / ato mayA rAgadveSaniSethAyAtyantaM jAgaritavyam // 81 // ___ athAyamevaiko bhagavadbhiH svayamanubhUyopadarzito niHzreyasaH pAramArthikaH panthA iti matiM vyavasthApayati save vi ya arahaMtA teNa vidhANeNa khvidkmmNsaa| kicA tadhovadesaM NicAdA te Namo tesiM // 82 // saMzayAdirahitatvena jahadi jadi rAgadose zuddhAtmAnubhUtilakSaNavItarAgacAritrapratibandhako cAritramohasaMjJau rAgadveSau yadi tyajati so appANaM lahadi suddhaM sa evabhedaranatrayapari' Nato jIvaH zuddhabuddhakasvabhAvamAtmAnaM labhate mukto bhavatIti / kiMca' pUrva jJAnakaNThikAyAM 'uvaogavisuddho so khavedi dehunbhavaM dukkhaM' ityuktaM, atra tu 'caya (jaha ) di jadi rAgadose so appANaM lahadi 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 vazuddhAtmani sthitvA mokSaM prApnoti, tataH kAraNAdiyamAtAtmamUDhatvanirAsArtha jJAnakaNThikA ityetAvAn vizeSaH // 81 // atha pUrva dravyaguNaparyAyairAptakharUpaM vijJAya pazcAttathAbhUte khAtmani sthitvA sarve'pyarhanto mokSaM gatA iti vamanasi nizcayaM karoti-sabe vi ya arahaMtA sarve'pi cAhantaH teNa vidhANeNa dravyaguNaparyAyaiH pUrvamarhasvarUpa [ upalabdhavAn ] prApta karatA huA [ yadi] jo [rAgadveSau ] rAga dveparUpa 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 dveSa rUpa pramAdake vaza na hove, to zuddhAtmAkA anubhava kara sake, aura yadi rAga dvepake vazIbhUta hove, to pramAdarUpa corase zuddhAtma anubhavarUpa ciMtAmaNi-ratnako luTAke pIche aMtaHkaraNameM (cittameM ) atyaMta duHkha pAve / isaliye rAga dvepake 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

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104 - rAyacandrajainazAstramAlA - [a0 1, gA0 82*sarve'pi cAhantastena vidhAnena ksspitkrmaaNshaaH| kRtvA tathopadezaM nirvRtAste namastebhyaH // 82 // . yataH khalvatItakAlAnubhUtakramapravRttayaH samastA api bhagavantastIrthakarAH prakArAntarasyAsaMbhavAdasaMbhAvitadvaitenAmunaivaikena prakAreNa kSapaNaM karmAMzAnAM svayamanubhUya, paramAptatayA pareSAmapyAyatyAmidAnItve vA mumukSUNAM tathaiva tadupadizya niHzreyasamadhyAzritAH / tato nAnyadvartma nirvANasyetyavadhAryate / alamathavA pralapitena / vyavasthitA matirmama, namo bhagavadbhayaH // 82 // atha zuddhAtmalAbhaparipanthino mohasya svabhAvaM bhUmikAzca vibhAvayatiparijJAnAtpazcAttathAbhUtakhAtmAvasthAnarUpeNa tena pUrvoktaprakAreNa khavidakammaMsA kSapitakarmAzAvinAzitakarmabhedA bhUtvA kiccA tadhovadesaM aho bhavyA ayameva nizcayaratnatrayAtmakazuddhAtmopalambhalakSaNo mokSamArgo nAnya ityupadezaM kRtvA NivAdA nirvRtA akSayAnantasukhena tRptA jAtAH, te te bhagavantaH / Namo tesiM evaM mokSamArganizcayaM kRtvA zrIkundakundAcAryadevAstasmai nijazuddhAtmAnubhUtisvarUpamokSamArgAya tadupadezakebhyo'rhaGgyazca tadubhayasvarUpAbhilASiNaH santo 'namostu tebhya' ityanena padena namaskAraM kurvantItyabhiprAyaH / / 82 // atha ratnatrayArAdhakA eva puruSA dAnapUjAguNaprazaMsAnamaskArArhA bhavanti nAnyA iti kathayati daMsaNasuddhA purisA NANapahANA samaggacariyathA / __ pUjAsakArarihA dANassa ya hi te Namo tersi // *7 // dasaNasuddhA nijazuddhAtmarucirUpanizcayasamyaktavasAdhakena mUDhatrayAdipaJcaviMzatimalarahitena tattvArthazraddhAnalakSaNena darzanena zuddhA darzanazuddhAH purisA puruSA jIvAH / punarapi kathaMbhUtAH / NANapahANA nirupamakhasaMvedanajJAnasAdhakena vItarAgasarvajJapraNItaparamAgamAbhyAsalakSaNajJAnena pradhAnAH samarthAH prauDhajJAnapradhAnAH / punazca kathaMbhUtAH / samaggacariyathA nirvikAranizca[kSapitakarmAzA] jinhoMne karmoMke aMza vinAza kiye haiM, aise [ te sarva arhanta 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 tIrthaMkaradevane pahale arahaMtakA kharUpa, 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 Aja paMcamakAla (kaliyuga) meM bhI vahI upadeza calA AtA hai| isaliye aba vahuta kahA~taka kaheM, zrIbhagavanta vItarAgadeva bar3e hI upakArI __ haiM, unako tInoM kAla namaskAra hove // 82 // Age zuddhAtmAke lAbhakA ghAtaka mohake

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83.] , - pravacanasAraH- - 105 davAdiesu mUDho bhAvo jIvasta havadi moho tti / khunbhadi teNucchapaNo pappA rAgaM va dosaM vA // 83 // dravyAdikeSu mUDho bhAvo jIvasya bhavati moha iti / kSubhyati tenAvacchannaH prApya rAgaM vA dveSaM vA // 83 // yo hi dravyaguNaparyAyeSu pUrvamupavarNiteSu pItonmattakasyeva jIvasya tattvApratipattilakSaNo mUDho bhAvaH sa khalu mohaH. tenAvacchannAtmarUpaH sannayamAtmA paradravyamAtmadravyatvena paraguNamAtmaguNatayA paraparyAyAnAtmaparyAyabhAvena pratipadyamAnaH, prarUDhadRDhatarasaMskAratayA paradravyamevAharaharupAdadAno dagdhendriyANAM rucivazenAdvaite'pi pravartitadvaito rucitArucilAtmAnubhUtilakSaNanizcayacAritrasAdhakenAcArAdizAstrakathitamUlottaraguNAnuSThAnAdirUpeNa cAritreNa samagrAH paripUrNAH samagracAritrasthAH pUjAsakArarihA dravyabhAvalakSaNapUjA guNaprazaMsA satkArastayorA yogyA bhavanti / dANassa ya hi dAnasya ca hi sphuTaM te te pUrvoktaratnatrayAdhArA Namo tesiM namastebhya iti namaskArasyApi ta eva yogyAH // 7 // evamAptAtmasvarUpaviSaye muuddh| tvanirAsArtha gAthAsaptakena dvitIyajJAnakaNThikA gtaa| atha zuddhAtmopalambhapratipakSabhUtamohasya kharUpaM bhedAMzca pratipAdayati-davAdiesu zuddhAtmAdidravyeSu, teSAM dravyANAmanantajJAnAdyastitvAdivizeSasAmAnyalakSaNaguNeSu, zuddhAtmapariNatilakSaNasiddhatvAdiparyAyeSu ca yathAsaMbhavaM pUrvopavarNiteSu vakSyamANeSu ca mUDho bhAvo eteSu pUrvoktaMdravyaguNaparyAyeSu viparItAbhinivezarUpeNa tattvasaMzayajanako mUDho bhAvaH jIvassa havadi moho tti itthaMbhUto bhAvo jIvasya darzanamoha iti bhavati / khunbhadi teNucchaNNo tena darzanamohenAvacchanno jhampitaH sannakSubhitAtmatattvaviparItena kSobheNa kSobhaM kharUpacalanaM viparyayaM gacchati / kiM kRtvA / pappA rAgaM va dosaM 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 haiM / [tena] usa darzanamoha karake [ avacchannaH] AcchAdita jo yaha jIva hai, so [ rAgaM vA dveSaM vA] rAgabhAva athavA dvepabhAvako [prApya ] pAkara [kSubhyati ] kSobha pAtA hai| arthAt isa darzanamohake udayase paradravyoMko apanA dravya jAnatA hai, paraguNako AtmaguNa mAnatA hai, aura paraparyAyako AtmaparyAya 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 padArthoM meM rAga dveSa bhAvoMse dvaitabhAvako pra0 14

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-rAyacandra jainazAstramAlA - [a0 1, gA0 84. teSu rAgadveSAvupazliSya pracuratarAmbhobhArarayAhataH setubandha iva dvedhA vidIryamANo nitarAM kSobhamupaiti / ato moharAgadveSabhedAtribhUmiko mohaH // 83 // athAniSTakAryakAraNatvamabhidhAya tribhUmikasyApi mohasya kSayamAsUtrayati moheNa va rAgeNa va doseNa va pariNadassa jIvassa / jAyadi viviho baMdho tamhA te saMkhavaidanvA // 84 // mohena vA rAgeNa vA dveSeNa vA pariNatasya jIvasya / jAyate vividho bandhastasmAtte saMkSapayitavyAH / / 84 // ' evamasya tattvApratipattinimIlitasya mohena vA rAgeNa vA dveSeNa vA pariNatasya tRNapaTalAvacchannagartasaMgatasya kareNukuTTanIgAnAsaktasya pratidviradadarzanoddhatapravidhAvitasya ca sindhuravA nirvikArazuddhAtmano viparItamiSTAniSTendriyaviSayeSu harSaviSAdarUpaM cAritramohasaMjJa rAgadveSa 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 jIvapradezakarmapradezAnAmatyantavizleSo dravyamokSaH, itthaMbhUtadravyabhAvamokSAdvilakSaNaH sarvaprakAropAdeyabhUtakhAbhAvikasukhaviparItasya nArakAdiduHkhasya kAraNabhUto vividhabandho jAyate / tamhA te saMkhavaidavA yato rAgadveSamohapariNatasya jIvasyetyaMprApta 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 pula pAnIke atyaMta pravAhase bhaMga hokara do khaMDoMmeM ba~Ta jAtA hai, usI prakAra yaha AtmA mohake tIvra 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, [tasmAt ] isaliye [te] ve rAga, dvepa, aura mohabhAva [saMkSapayitavyAH ] mUla sattAse kSaya karane yogya haiM / bhAvArtha-jIvake rAga, dveSa, moha, ina tIna bhAvoMse jJAnAvaraNAdi aneka karmavandha 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 dvepa bhAvase anya hastiyoMko

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85. ] - pravacanasAraH 107 syeva bhavati nAma nAnAvidho bandhaH / * tato'mI aniSTakAryakAriNo mumukSuNA moharAgadveSAH samyagnirmUlakASaM kaSitvA kSapaNIyAH // 84 // athAmI amIbhirliGgairupalabhyodbhavanta eva nizumbhanIyA iti vibhAvayatiaTThe ajadhAgaNaM karuNAbhAvo ya maNuvatiriesu / visasu appasaMgo mohassedANi liMgANi // 85 // arthe ayathAgrahaNaM karuNAbhAvazca tiryamanujeSu / W www viSayeSu ca prasaGgo mohasyaitAni liGgAni // 85 // arthAnAmayAthAtathyapratipattyayA tiryagmanuSyeSu prekSArheSvapi kAruNyabuddhyA ca mohamabhISTa viSayaprasaGgena rAgamanabhISTaviSayAprItyA dveSamiti tribhirliGgairadhigamya kramamiti saMbhavannapi tribhUmiko'pi moho nihantavyaH // 85 // bhUto bandho bhavati tato rAgAdirahitazuddhAtmadhyAnena te rAgadveSamohAH samyak kSapayitavyA iti tAtparyam // 84 // atha svakIyasvakIyaliGgai rAgadveSamohAn jJAtvA yathAsaMbhavaM ta eva vinAzayitavyA ityupadizati - aTThe ajadhAgahaNaM zuddhAtmAdipadArthe yathAsvarUpasthite'pi viparItAbhinivezarUpeNAyathAgrahaNaM karuNAbhAvo ya zuddhAtmopalabdhilakSaNaparamopekSAsaMyamAdviparItaH karuNAbhAvo dayApariNAmazca athavA vyavahAreNa karuNAyA abhAvaH / keSu viSayeSu / maNuvatiriesu manuSyatiryagjIveSu iti darzanamoha cihnam / visaesu a pasaMgo nirviSayasukhAstrAdarahitabahirAtmajIvAnAM manojJAmanojJaviSayeSu ca yo'sau prakarSeNa saGgaH saMsargastaM dRSTvA prItyaprItiliGgAbhyAM cAritramohasaMjJau rAgadveSau ca jJAyete vivekibhiH, tatastatparijJAnAnantarameva usa hastinIke pAsa Ate dekha lar3aneko sAmane daur3atA hai, aura tRNAdikase AcchAdita ( Dha~ke hue ) gaDDhemeM par3akara pakar3anevAle puruSoMse nAnA prakArase bA~dhA jAtA hai / isItaraha isa jIvake bhI moha, rAga, dvepa 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 - [ a ] padArthoM meM [ ayathAgrahaNaM ] jaisekA taisA grahaNa nahIM karanA, arthAt anyakA anya jAnanA [ ca ] tathA [ tiryaGmanujeSu ] tiryaMca aura manuSyoM meM [ karuNAbhAvaH ] mamatAse dayArUpa bhAva [ca] aura [ viSayeSu ] saMsArake iSTa aniSTa padArthoM meM [ prasaGgaH ] laganA [ etAni ] itane [ mohasya ] mohake [ liGgAni ] cihna haiM / bhAvArtha - mohake tIna bheda haiM- darzanamoha, rAga, aura dvepa | padArthoMko aurakA aura jAnanA, tathA manuSya tiryaMcoMmeM mamatvabuddhise dayA honA, ye to darzanamohake cihna haiM / iSTa viSayoM meM prIti, yaha rAgakA cihna hai, aura aniSTa ( apriya ) padArthoM meM krUra dRSTi yaha dveSakA

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108 - rAyacandrajainazAstramAlA - [a0 1, gA0 86' atha mohakSapaNopAyAntaramAlocayati- . jiNasatthAdo ahe pacakkhAdIhiM bujjhado nniymaa| khIyadi mohovacayo tamhA satthaM samadhidavvaM // 86 // jinazAstrAdarthAn pratyakSAdibhirbudhyamAnasya niyamAt / / kSIyate mohopacayaH tasmAt zAstraM samadhyetavyam // 86 // yatkila dravyaguNaparyAyasvabhAvenArhato jJAnAdAtmanastathA jJAnaM mohakSapaNopAyatvena prAk pratipannam / tat khalUpAyAntaramidamapekSate / idaM hi vihitaprathamabhUmikAsaMkramaNasya sarvajJopajJatayA sarvato'pyabAdhitaM zAbdaM pramANamAkramya krIDatastatsaMskArasphuTIkRtaviziSTasaMvedanazaktisaMpadaH sahRdayavidvajanacittAnandaprakAzadAtrAnandodbhedadAyinA pratyakSeNAnyena vA nirvikArakhazuddhAtmabhAvanayA rAgadveSamohA nihantavyA iti sUtrArthaH / / 85 // atha dravyaguNaparyAyaparijJAnAbhAve moho bhavatIti yaduktaM pUrva tadarthamAgamAbhyAsaM kArayati / athavA dravyaguNatvaparyAyatvairahatparijJAnAdAtmaparijJAnaM bhavatIti yaduktaM tadAtmaparijJAnamimamAgamAbhyAsamapekSata iti pAtanikAdvayaM manasi dhRtvA sUtramidaM pratipAdayati-jiNasatthAdo adve paccakkhAdIhiM bujjhado NiyamA jinazAstrAtsakAzAcchuddhAtmAdipadArthAn pratyakSAdipramANairbudhyamAnasya jAnato jIvasya niyamAnnizcayAt / kiM phalaM bhavati / khIyadi mohovacayo durabhinivezasaMskArakArI mohopacayaH khIyadi kSIyate pralIyate kSayaM yAti / tamhA satthaM samadhidavvaM tasmAcchAstraM samyagadhyetavyaM paThanIyamiti / tadyathA-vItarAgasarvajJapraNItazAstrAt 'ego me sassado appA' ityAdi paramAtmopadezakazrutajJAnena tAvadAtmAnaM jAnIte kazcidbhavyaH, tadanantaraM viziSTAbhyAsavazena paramasamAdhikAle rAgAdivikalparahitamAnasapratyakSeNa ca tamevAtmAnaM paricchi. 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 ] padArthoM ko [ vudhyamAnasya] jAnanevAle purupake [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, aha~take 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 valavAn upAya hai, jina bhavyajIvoMne pahale hI jJAna-bhUmikAmeM gamana kiyA hai, ve kunayoMse akhaMDita jinapraNIta Agamako pramANa karake

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109 87.].. . - pravacanasAra:tadavirodhinA pramANajAtena tattvataH samastamapi vastujAtaM paricchindatA kSIyata evAtattvAbhinivezasaMskArakArI mohopacayaH / ato hi mohakSapaNe paramaM zabdabrahmopAsanaM bhAvajJAnAvaSTambhadRDhIkRtapariNAmena samyagadhIyamAnamupAyAntaram // 86 // atha kathaM jainendre zabdabrahmaNi kilArthAnAM vyavasthitiriti vitarkayati'davANi guNA tesiM pajjAyA ahasaNNayA bhnniyaa| tesu guNapajjayANaM appA dava tti uvadeso // 87 // dravyANi guNAsteSAM paryAyA arthasaMjJayA bhnnitaaH| teSu guNaparyAyANAmAtmA dravyamityupadezaH // 87 // natti / tathaivAnumAnena vA, tathAhi-atraiva dehe nizcayanayena zuddhabuddhaikakhabhAvaH paramAtmAsti / kasmAddhetoH / nirvikArasvasaMvedanapratyakSatvAt sukhAdivat iti, tathaivAnye'pi padArthA yathAsaMbhavamAgamAbhyAsabalotpanna pratyakSeNAnumAnena vA jJAyante / tato mokSArthinA bhavyenAgamAbhyAsaH kartavya iti tAtparyam // 86 // atha dravyaguNaparyAyANAmarthasaMjJAM kathayati-davANi guNA tesiM pajjAyA asaNNayA bhaNiyA dravyANi guNAsteSAM dravyANAM paryAyAzca trayo'pyarthasaM. jJayA bhaNitAH kathitA arthasaMjJA bhavantItyarthaH / tesu teSu triSu dravyaguNaparyAyeSu madhye guNapajayANaM appA guNaparyAyANAM saMbandhI AtmA svabhAvaH / kaH iti pRSTe / dava tti uvadeso krIr3A karate haiN| 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| bhAvabhuta jJAnake balase dRr3ha pariNAma karake Agama-pAThakA abhyAsa karanA, yaha bar3A upAya hai // 86 // aba kahate haiM, ki jinabhagavAnake kahe hue zabda-brahmameM saba padArthoMke kathanakI yathArtha sthiti hai-[dravyANi] guNa paryAyoMke 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 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 paryA

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110 - rAyacandrajanazAstramAlA - [a0 1, gA0 87-. davyANi ca guNAzca paryAyAzca abhidheyabhede'pyabhidhAnAbhedena arthAH, tatra guNaparyAyAn / prati guNaparyAyairaryanta iti vA arthA dravyANi, dravyANyAzrayatvena pratidravyairAzrayabhUtairaryanta iti vA arthA guNAH, dravyANi kramapariNAmeneti dravyaiH kramapariNAmenAryanta iti vA arthAH paryAyAH / yathA hi suvarNaM pItatAdIn guNAn kuNDalAdIMzca paryAyAniyarti tairaryamANaM vA arthoM dravyasthAnIyaM, yathA ca suvarNamAzrayatvenAryatastenAryabhUtenAryamANA vA arthA pItatAdayo guNAH, yathA ca suvarNaM kramapariNAmeneyarti tena kramapariNAmenAryamANA vA arthAH kuNDalAdayaH paryAyAH / evamanyatrApi / yathA caiteSu suvarNapItatAdiguNakuNDalAdiparyAyeSu pIta'tAdiguNakuNDalAdiparyAyANAM suvarNAdapRthagbhAvAtsuvarNamevAtmA tathA ca teSu dravyaguNaparyA yeSu guNaparyAyANAM dravyAdapRthagbhAvAdravyamevAtmA // 87 // ___ athaivaM mohakSapaNopAyabhUtajinezvaropadezalAbhe'pi puruSakAro'rthakriyAkArIti pauruSaM vyApArayatidravyameva svabhAva ityupadezaH, athavA dravyasya kaH svabhAva iti pRSTe guNaparyAyANAmAtmA eva khabhAva iti / atha vistaraH-anantajJAnasukhAdiguNAn tathaivAmUrtatvAtIndriyatvasiddhatvAdiparyAyAMzca iyarti gacchati pariNamatyAzrayati yena kAraNena tasmAdartho bhaNyate / kim / zuddhAtmadravyam / tacchuddhAtmadravyamAdhArabhUtamiyati gacchanti pariNamantyAzrayanti yena kAraNena tato'rthI bhaNyante / ke te / jJAnatvasiddhatvAdiguNaparyAyAH / jJAnatvasiddhatvAdiguNaparyAyANAmAtmA svabhAvaH / ka iti pRSTe zuddhAtmadravyameva khabhAvaH, athavA zuddhAtmadravyasya kaH khabhAva iti pRSTe pUrvoktaguNaparyAyA eva / eva zeSadravyaguNaparyAyANAmapyarthasaMjJA boddhavyetyarthaH // 87 // atha durlabhajainopadezaM labdhvApi ya eva moharAgadveSAnnihanti sa evAzeSaduHkhakSayaM prApnotItyAvedayati-ya yoMkA 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 haiN| isa prakAra dravya, guNa, paryAyoMkA nAma artha hai / tathA jaise suvarNa, pItatvAdi guNa 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 usake lAbhameM bhI purupArtha karanA kAryakArI hai, isaliye ,

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89.]. '-pravacanasAraH 111 jo moharAgadose NihaNadi uvalambha joNhamuvadesaM / so savadukkhamokkhaM pAvadi acireNa kAleNa // 88 // yo moharAgadveSAnnihanti upalabhya jainamupadezam / sa sarvaduHkhamokSaM prApnotyacireNa kAlena / / 88 // iha hi drAdhIyasi sadAjavaM javapathe kathamapyamuM samupalabhyApi jainezvaraM nizitataravAridhArApathasthAnIyamupadezaM ya eva moharAgadveSANAmupari dRDhataraM nipAtayati sa eva nikhiladuHkhaparimokSaM kSipramevApnoti, nAparo vyApAraH karavAlapANiriva / ata eva sarvArambheNa mohakSa-. paNAya puruSakAre niSIdAmi // 88 // atha svaparavivekasiddhereva mohakSapaNaM bhavatIti svaparavibhAgasiddhaye prayatate NANappagamappANaM paraM ca dabattaNAhisaMbaddhaM / jANadi jadi Nicchayado jo so mohakkhayaM kuNadi // 89 // eva moharAgadvepAnihanti / 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 mUDhatvanirAkaraNArtha gAthASaTrena tRtIyajJAnakaNThikA gatA / atha khaparAtmayorbhedajJAnAt mohakSayo bhavatIti prajJApayati-NANappagamappANaM paraM ca dabattaNAhisaMbaddhaM jANadi jadi jJAnAtmakamAtmAnaM jAnAti yadi / kathaMbhUtam / khakIyazuddhaudyamako dikhalAte haiM-[ya] jo purupa [ 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 zatraoMko 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 purupArthameM sAvadhAna huA baiThA huuN|| 88 // aba svaparabhedake vijJAnakI siddhise hI mohakA nAza hotA hai, isaliye sva tathA parake bhedakI siddhike liye prayatna karate haiM-[ya] jo jIva [ yadi ] yadi [nizcayataH] nizcayase [jJAnAtmakaM ] jJAnasvarUpa [ AtmAnaM ] paramAtmAko [ dravyatvena ].

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- rAyacandrajainazAstramAlA - [a0 1, gA0 89-: jJAnAtmakamAtmAnaM paraM ca dravyatvenAbhisaMbaddham / jAnAti yadi nizcayato yaH sa bhohakSayaM karoti // 89 // ya eva svakIyena caitanyAtmakena dravyatvenAbhisaMbaddhamAtmAnaM paraM ca parakIyena yathocitena dravyatvenAbhisaMvaddhameva nizcayataH paricchinatti, sa eva samyagavAptavaparavivekaH sakalaM mohaM kSepayati / ataH svaparavivekAya prayato'smi // 89 / / * atha sarvathA svaparavivekasiddhirAgamato vidhAtavyetyupasaMharati..tamhA jiNamaggAdo guNehiM AdaM paraM ca davesu / abhigacchaduNimmohaM icchadi jadi appaNo appA // 9 // ... tasmAjinamArgAdguNairAtmAnaM paraM ca dravyeSu / abhigacchatu nirmohamicchati yadyAtmana AtmA // 90 // iha khalvAgamanigaditeSvananteSu guNeSu kaizcidguNairanyayogavyavacchedakatayA sAdhAraNacaitanyadravyatvenAbhisaMbaddhaM, na kevalamAtmAnam / paraM ca yathocitacetanAcetanaparakIyadravyatvenAbhisaMbaddham / kasmAt / Nicchayado nizcayataH nizcayanayAnukUlaM bhedajJAnamAzritya / jo yaH kartA so sa mohakkhayaM kuNadi nirmohaparamAnandaikakhabhAva zuddhAtmano viparItasya mohasya kSayaM karotIti sUtrArthaH // 89 // atha pUrvasUtre yaduktaM khaparabheda vijJAnaM tadAgamataH siddhyatIti pratipAdayati-tamhA jiNamaggAdo yasmAdevaM bhaNitaM pUrva svaparabhedavijJAnAd mohakSayo bhavati, tasmAtkAraNAjinamArgAjinAgamAt guNehiM guNaiH AdaM AtmAnaM, na kevalamAtmAnaM paraM ca paradravyaM ca / keSu madhye / davesu zuddhAtmAdiSadravyamadhyeSu abhigacchadu abhigacchatu jAnAtu yadi / kim / NimmohaM icchadi jadi nirmohabhAvamicchati yadi apane dravya svarUpase [ abhisaMbaddhaM ] saMyukta [ 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 kSaya [ 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 haiN| isaliye maiM svapara vivekake nimitta prayatna ( udyoga ) karatA hU~ // 89 // ava svapara vivekakI savaprakAra siddhi jinabhagavAn praNIta Agamase karanI cAhiye, aisA kahakara isa kathanakA saMkSepa karate haiM-[tasmAt ] isaliye [yadi] jo [AtmA] yaha jIva [AtmanaH] Apako [nirmoha moha rahita vItarAga bhAvarUpa [icchati] cAhatA hai,to [jinamArgAt] vItarAgadeva kathita Agamase [ guNaiH ] vizeSa guNoMke dvArA [ dravyeSu ] chaha dravyoMmeMse [AtmAnaM ] Apako [ca ] aura [paraM] anya dravyoMko [ abhigacchatu]

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90.] -pravacanasAraH- . 113 tAmupAdAya vizeSaNatAmupagatairanantAyAM dravyasaMtatau svaparavivekamupagacchantu mohaprahANapravaNabuddhayo labdhavarNAH / tathAhi-yadidaM sadakAraNatayA svataH siddhamantarvahirmukhaprakAzazAlitayA svaparaparicchedakaM madIyaM mama nAma caitanyamahamanena tena samAnajAtIyamasamAnajAtIyaM vA dravyamanyadapahAya mamAtmanyeva vartamAnenAtmIyamAtmAnaM sakalatrikAlakalitadhrauvyaM dravyaM jAnAmi / evaM pRthaktvavRttaskhalakSaNairdravyamanyadapahAya tasminneva ca vartamAnaiH sakalatrikAlakalitadhrauvyaM dravyamAkAzaM dharmamadharma kAlaM pudgalamAtmAntaraM ca nizcinoti / tato nAhamAkAzaM na dharmo nAdharmoM na ca kAlo na pudgalo nAtmAntaraM ca bhavAmi, yato'mISvekApavarakaprabodhitAnekadIpaprakAzeSviva saMbhUyAvasthiteSvapi macaitanyaM svarUpAdapracyutameva mAM pRthagavagamayati / evamasya nizcitasvaparavivekasyAtmano na khalu vikArakAriNo mohAkurasya prAdurbhUtiH syAt // 90 // cet / sa kaH / 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 kAraNAdekApavarakaprabodhitAnekapradIpaprakAzeNveva saMbhUyAvasthiteSvapi sarvadravyeSu mama sahajazuddhacidAnandaikakhabhAvasya kenApi jAne / bhAvArtha-dravyoMke guNa do prakArake haiM, eka sAmAnya aura dUsare vizeSa / inameMse sAmAnya guNoMke dvArA dravyoMkA bheda nahIM ho sakatA, isaliye buddhimAn purupoMko cAhiye, ki vizeSa guNoMke dvArA ananta dravyakI saMtati meM apanA aura parakA bheda kreN| isa kAraNa aba usa kha 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 vipe 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 huuN| 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 gharameM aneka dIpaka jalAnese una savakA 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 kha para vivekavAle AtmAke phira moharUpI aMkurakI utpatti nahIM hotI // 90 // pra. 15

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114 - rAyacandra jainazAstramAlA - atha jinoditArthazraddhAnamantareNa dharmalAbho na bhavatIti pratarkayati - sattAsaMbadvede savisese jo hi Neva sAmaNNe / sahahRdi Na so samaNo tatto dhammo Na saMbhavadi // 91 // sattAsaMbaddhAnetAn savizeSAn yo hi naiva zrAmaNye | [a0 1, gA0-91 - zraddadhAti na sa zramaNaH tato dharmo na saMbhavati // 91 // yo hi nAmaitAni sAdRzyAstitvena sAmAnyamanuvrajantyapi svarUpAstitvenAzliSTavizepANi dravyANi svaparAvacchedenAparicchindannazraddadhAno vA evameva zrAmaNyenAtmAnaM damayati sa khalu na nAma zramaNaH / yatastato'paricchinnareNukanakakaNikA vizeSAddhUlidhAvakAtkanakalAbha iva niruparAgAtmatattvopalambhalakSaNo dharmopalambho na saMbhUtimanubhavati // 91 // atha 'uvasaMpayAmi sammaM jatto NivANasaMpattI' iti pratijJAya 'cAritaM khalu dhammo dhammo jo so samo tti NiddiTTho' iti sAmyasya dharmaM nizcitya 'pariNamadi jeNa davvaM takkAlaM tammaya tti paNNattaM tamhA' iti yadAtmano dharmatvamAsUtrayitumupakrAntaM, saha moho nAstItyabhiprAya: // 90 // evaM svaparaparijJAnaviSaye mUDhatvanirAsArtha gAthAdvayena caturthajJAnakaNThikA gatA / iti paJcaviMzatigAthAbhirjJAnakaNThikAcatuSTayAbhidhAno dvitIyo'ghikAraH samAptaH / atha nirdoSiparamAtmapraNItapadArthazraddhAnamantareNa zramaNo na bhavati, tasmAcchuddhopayogalakSaNadharmo'pi na saMbhavatIti nizcinoti - sattAsaMbaddhe mahAsattAsaMbandhena sahitAn ede etAn pUrvoktazuddhajIvAdipadArthAn / punarapi kiM viziSTAn / savisese vizeSasattAvAntarasattAkhakIyakharUpasattA tayA sahitAn jo hi Neva sAmaNNe saddahadi yaH kartA dravyazzrAmaNye sthito'pi na zraddhatte hi sphuTaM Na so samaNo nijazuddhAtmarucirUpanizcayasamyattatvapUrvakaparamasAmAyikasaMyamalakSaNazrAmaNyAbhAvAtsa zramaNo na bhavati / itthaMbhUtabhAvazrAmaNyAbhAvAt tatto dhammo Na saMbhavadi tasmAtpUrvoktadravyazramaNAtsakAzAnniru parAgazuddhAtmAnubhUtilakSaNadha ava kahate haiM, ki vItarAgadeva kathita padArthoM kI zraddhAke vinA isa jIvako Atma- dharmakA lAbha nahIM hotA - [ yaH ] jo jIva [hi ] nizcayase [ zrAmaNye ] yati avasthA meM [ 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 [ tata: ] usa dravyaliMgI ( bAhya bhepadhArI) munise [ dharmaH ] zuddhopayogarUpa AtmIka - dharma [ na saMbhavati ] nahIM ho sakatA / bhAvArtha - astitva 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 astitvase apane judA judA svarUpa sahita hai / ina sAmAnya vizeSa bhAva saMyukta dravyoMko jo jIva muna avasthA dhAraNa karake nahIM jAnatA hai, aura sva para bheda sahita zraddhAna nahIM karatA hai,

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92.] -pravacanasAraH - 115 yatprasiddhaye ca 'dhammeNa pariNadappA appA jadi suddhasaMpaogajudo pAvadi NivANasuha' iti nirvANasukhasAdhanazuddhopayogo'dhikartumArabdhaH, zubhAzubhopayogau ca virodhinau nirvastau, zuddhopayogasvarUpaM copavarNitaM, tatprasAdajau cAtmano jJAnAnandau sahajo samudyotayatA saMvedanakharUpaM sukhasvarUpaM ca prapaJcitam / tadadhunA kathaM kathamapi zuddhopayogaprasAdena prasAdhya paranispRhatAmAtmadRptAM pAramezvarIpravRttimabhyupagataH kRtakRtyatAmavApya nitAntamanAkulo bhUtvA pralInabhedavAsanonmeSaH svayaM sAkSAddharma evAsmItyavatiSThate jo NihadamohadiTTI Agamakusalo virAgacariyamhi / abhuTTido mahappA dhammo tti visesido samaNo // 92 // rmo'pi na saMbhavatIti sUtrArthaH // 91 // atha 'uvasaMpayAmi samma' ityAdi namaskAragAthAyAM yatpratijJAtaM, tadanantaraM 'cArittaM khalu dhammo' ityAdisUtreNa cAritrasya dharmatvaM vyavasthApitam / atha 'pariNamadi jeNa davaM' ityAdisUtreNAtmano dharmatvaM bhaNitamityAdi / tatsarva zuddhopayogaprasAdAtprasAdhyedAnI nizcayaratnatrayapariNata Atmaiva dharma ityavatiSThate / athavA dvitIyapAtanikA-samyaktvAbhAve zramaNo na bhavati tasmAt zramaNAddharmo'pi na bhavati, tarhi kathaM zramaNo bhavati, iti pRSTe pratyuttaraM prayacchan jJAnAdhikAramupasaMharati--jo NihadamohadidI tattvArthazraddhAnalakSaNavyavahArasamyaktvotpannena nijazuddhAtmarucirUpeNa nizcayasamyaktvena pariNatatvAnnihatamohadRSTirvidhvaMsitadarzanamoho yaH / punazca kiMrUpaH / Agamakusalo nirdoSiparamAtmavaha 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-tattvakI prAptirUpa dharma isa jIvake utpanna nahIM hotA // 91 // pUrva hI AcAryane "uvasaMpayAmi samma" ityAdi gAthAse sAmyabhAva mokSakA kAraNa aMgIkAra kiyA thA, aura "cArittaM khalu dhammo" Adi gAthAse sAmyabhAva hI zuddhopayogarUpa dharma hai, aisA kahakara "pariNamadi jeNa dabaM" isa gAthAse sAmyabhAvase AtmAkI ekatA batalAI thii| isake pazcAn sAmyadharmakI siddhi hone ke liye "dhammeNa pariNadappA" isase mokSa-sukhakA kAraNa zuddhopayogake 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~-[ya] jo [ nihatamohadRSTiH ] darzanamohakA ghAta - karanevAlA . arthAt samyagdRSTi hai, tathA [ Agamakuzala] jina praNIta

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116 - rAyacandrajainazAstramAlA - [a0 1, gA0 92 * 8yo nihatamohadRSTirAgamakuzalo virAgacarite / abhyutthito mahAtmA dharma iti vizeSitaH zramaNaH // 92 // yadayaM svayamAtmA dharmo bhavati sa khalu manoratha eva, tasya tvekA bahirmohadRSTireva vihntrii| sA cAgamakauzalenAtmajJAnena ca nihatA, nAtra mama punarbhAvamApatsyate / tato vItarAgacAritrasUtritAvatAro mamAyamAtmA svayaM dharmoM bhUtvA nirastasamastapratyUhatayA nityameva niSkampa evAvatiSThate / alamativistareNa // 92 // svasti syAdvAdamudritAya jainendrAya zabdabrahmaNe / svasti tanmUlAyAtmatattvopalambhAya ca, yatprasAdAdudranthito jhagityevAsaMsArabaddho mohagranthiH / svasti ca paramavItarAgacAritrAtmane zuddhopayogAya, yatprasAdAdayamAtmA svayameva dharmoM bhUtaH // "AtmA dharmaH svayamiti bhavan prApya zuddhopayogaM nityAnandaprasarasarasaM jJAnatattve nilIya / prApsyatyuccairavicalatayA niHprakampaprakAzAM sphUrjajyotiH sahajavilasadratnadIpasya lakSmIm // 1 // " "nizcityAtmanyadhikRtamiti praNItaparamAgamAbhyAsena nirupAdhisvasaMvedanajJAnakuzalatvAdAgamakuzala AgamapravINaH / punazca kiMrUpaH / virAgacariyamhi anbhuTTido vratasamitiguhayAdibahiraGga cAritrAnuSThAnavazena khazudvAtmani nizcalapariNatirUpavItarAgacAritrapariNatatvAt paramavItarAgacAritre samyagamyutthitaH udyataH / punarapi kathaMbhUtaH / mahappA mokSalakSaNamahArthasAdhakatvena mahAtmA dhammo tti visesido samaNo jIvitamaraNalAbhAlAbhAdisamatAbhAvanApariNatAtmA sa zramaNa evAbhedanayena dharma iti vizeSito mohakSobhavihInAtmapariNAmarUpo nizcayadharmo bhaNita ityarthaH // 92 // athaivaMbhUtanizcayaratnatrayapariNatamahAtapodhanasya yo'sau bhaktiM karoti tasya phalaM darzayati jo taM diTThA tuTTho abbhudvittA karedi sakAraM / . vaMdaNaNamaMsaNAdihiM tatto so dhammamAdiyadi // 8 // jo taM dihA tuTTho yo bhavyavarapuNDarIko niruparAgazuddhAtmopalambhalakSaNanizcayadharmapariNataM pUrvasUtroktaM munIzvaraM dRSTvA tuSTo nirbharaguNAnurAgeNa saMtuSTaH san / kiM karoti / anbhuTTittA karedi sakAraM abhyutthAnaM kRtvA mokSasAdhakasamyaktvAdiguNAnAM satkAraM prazaMsAM karoti vaMdaNaNamaMsaNAdihiM tatto so dhammamAdiyadi 'tavasiddhe Nayasiddhe' ityAdi vandanA bhaNyate, namo'stviti namaskAro bhaNyate, tatprabhRtibhaktivizepaiH tasmAdyativarAtsa bhavyaH puNyamAsiddhAntameM pravINa arthAt samyagjJAnI hai, aura [virAgacAritre] rAgabhAva rahita cAritrameM [abhyutthitaH] sAvadhAna hai, tathA [ mahAtmA ] zreSTa mokSapadArthake sAdhanemeM pradhAna hai| [sazramaNaH] vaha munIzvara [dharma iti] dharma hai, aisA [vizeSitaH vizepa lakSaNoMse kahA gayA hai| bhAvArtha-yaha AtmA vItarAgabhAvarUpa pariNamana karake sAkSAt Apa hI dharmarUpa hai / isa AtmAkI ghAtaka jo eka mohadRSTi hai, vaha to Agama-kuzalatA aura Atma-jJAnase vinAzako prApta huI hai, isa kAraNa mere phira utpanna honevAlI nahIM hai| isaliye vItarAgacAritrase yaha merA AtmA dharmarUpa hokara saba zatruoMse rahita sadAkAla hI nizcala sthita hai / adhika kahanese kyA 'syAta!

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-pravacanasAra: 117 jJAnatattvaM yathAvattatsiddhyarthaM prazamaviSayaM jJeyatattvaM bubhutsuH / sarvAnarthAn kalayati guNadravyaparyAyayuktyA prAdurbhUtirna bhavati yathA jAtu mohAGkarasya // 2 // " __iti pravacanasAravRttau tattvadIpikAyAM zrImadamRtacandrasUriviracitAyAM jJAnatattvaprajJApano nAma prathamaH zrutaskandhaH samAptaH // 1 // datte puNyaM gRhNAti ityarthaH // 8 // atha tena puNyena bhavAntare kiM phalaM bhavatIti pratipAdayati teNa NarA va tiricchA deviM vA mANusiM gadi pppaa| vihavissariyehi sayA saMpuNNamaNorahA hoMti // *9 // (101) teNa NarA va tiricchA tena pUrvoktapuNyenAtra vartamAnabhave narA vA tiryaJco vA devi vA mANusiM gardi pappA bhavAntare daivIM vA mAnuSI vA gatiM prApya vihavissariyehiM sayA saMpuNNamaNorahA hoti rAjAdhirAjarUpalAvaNyasaubhAgyaputrakalatrAdiparipUrNavibhUtirvibhavo bhaNyate, AjJAphalamaizvaryaM bhaNyate, tAbhyAM vibhavaizvaryAbhyAM saMpUrNamanorathA bhavantIti / tadeva puNyaM bhogAdinidAnarahitatvena yadi samyaktvapUrvakaM bhavati tarhi tena paraMparayA mokSaM labhata iti bhAvArthaH // 9 // iti zrIjayasenAcAryakRtAyAM tAtparyavRttau pUrvoktaprakAreNa 'esa surAsuramaNusiMdavaMdiyaM itImAM gAthAmAdiM kRtvA dvAsaptatigAthAbhiH zuddhopayogAdhikAraH, tadanantaraM 'devadajadigurupUjAsu' ityAdi paJcaviMzatigAthAbhirjJAnakaNThikAcatuSTayAbhidhAno dvitIyo'dhikAraH, tatazca 'sattAsaMbaddhede' ityAdi samyaktvakathanarUpeNa prathamA gAthA, ratnatrayAdhArapuruSasya dharmaH saMbhavatIti 'jo NihadamohadiTThI' ityAdi dvitIyA ceti khatagAthAdvayam , tasya nizcayadharmasaMjJatapodhanasya yo'sau bhaktiM karoti tatphalakathanena 'jo taM diTThA' ityAdi gAthAdvayam / ityadhikAradvayena pRthagbhUtagAthAcatuSTayasahitenaikottarazatagAthAmiAnatattvapratipAdakanAmA prathamo mahAdhikAraH samAptaH // 1 // pada-garbhita jinapraNIta zabda brahma jayavaMta hoo, jisake prasAdase Atma-tattvakI prApti huI, aura usa Atma-tattvakI prAptise anAdikAlakI moharUpI gA~Tha chUTakara parama vItarAgacAritra prApta huA, isIliye zuddhopayoga saMyama bhI jayavaMta hovai, jisake prasAdase yaha AtmA Apa dharmarUpa huA // iti zrIpAMDehemarAjakRta zrIpravacanasAra siddhAntakI vAlAvabodha bhASATIkAmeM jJAnatattvakA adhikAra pUrNa huA // 1 // .1 isa TIkAmeM 101 gAthAkI racanA hai, aura dUsarI zrIprabhAcandrajIkRta sarojabhAskaraTIkAmeM bhI 101 hA kA varNana hai| zrImadamRtacaMdrAcAryane 9 gAthAoMkA vyAkhyAna nahIM kiyA, na mAlUma kyA kAraNa haiN| buddhimAn isa bAtakA vicAra kara leveM / isI taraha Age bhI kucha gAthAyeM aisI haiM, ki kSepakakI taraha TIkAkArane chor3a dIye haiN|

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4 118 - rAyacandra jainazAstramAlA - [ a0 2, gA0 * 1 - jJeyatattvAdhikAraH // 2 // atha jJeyatattvaprajJApanaM, tatra padArthasya samyagdravyaguNaparyAya svarUpamupavarNayati itaH Urddha 'sattAsaMvaddhede' ityAdi gAthAsUtreNa pUrvaM saMkSepeNa yadvyAkhyAtaM samyagdarzanaM tasyedAnIM viSayabhUtapadArthavyAkhyAnadvAreNa trayodazAdhikazatapramitagAthAparyantaM vistaravyAkhyAnaM karoti / athavA dvitIyapAtanikA - pUrvaM yadvyAkhyAtaM jJAnaM tasya jJeyabhUtapadArthAn kathayati / tatra trayodazAdhikazatagAthAsu madhye prathamastAvat ' tamhA tassa NamAI' imAM gAthAmAdiM kRtvA pAThakrameNa paJcatriMzadgAthAparyantaM sAmAnyajJeyavyAkhyAnaM, tadanantaraM 'dabaM jIvamajIvaM' ityAdyekonaviMzatigAthAparyantaM vizeSajJeyavyAkhyAnaM, athAnantaraM 'sapadesehiM samaggo logo' ityAdi gAthASTakaparyantaM sAmAnyabhedabhAvanA, tatazca 'atthittaNicchidassa hi' ityAdyekapaJcAzadgAthA - paryantaM vizeSabhedabhAvanA ceti dvitIyamahAdhikAre samudAyapAtanikA / athedAnIM sAmAnyajJeyavyAkhyAnamadhye prathamA namaskAragAthA, dvitIyA dravyaguNaparyAyavyAkhyAnagAthA, tRtIyA khasamayaparasamaya nirUpaNagAthA, caturthI dravyasya sattAdilakSaNatrayasUcanagAthA ceti pIThikAbhidhAne prathamasthale svatantragAthAcatuSTayam / tadanantaraM 'sanbhAvo hi sahAvo' ityAdigAthAcatuSTayaparyantaM sattAlakSaNavyAkhyAnamukhyatvaM, tadanantaraM 'Na bhavo bhaMgavihINo' ityAdigAthAtrayaparyantamutpAdavyayadhauvyalakSaNakathana mukhyatA, tatazca 'pADubbhavadi ya aNNo' ityAdi gAthAdvayena dravyapa - ryAyanirUpaNamukhyatA / athAnantaraM 'Na havadi jadi sahavaM' ityAdi gAthAcatuSTayena sattAdravyayorabhedaviSaye yuktiM kathayati, tadanantaraM 'jo khalu davasahAvo' ityAdi sattAdravyayo - guNaguNikathanena prathamagAthA, dravyeNa saha guNaparyAyayorabhedamukhyatvena 'Natthi guNo ti ya koI' ityAdi dvitIyA ceti khatantragAthAdvayaM, tadanantaraM dravyasya dravyArthikanayena sadutpAdo bhavati, paryAyArthikana yenAsadityAdikathanarUpeNa ' evaMvihaM' itiprabhRti gAthAcatuSTayaM tatazca 'asthi tti ya' ityAdyekasUtreNa nayasaptabhaGgIvyAkhyAnamiti samudAyena caturviMzatigAthAbhiraSTabhiH sthalairdravyanirNayaM karoti / tadyathA - atha samyaktvaM kathayati-- 2 tamhA tassa mAI kiccA NiccaM pi tammaNo hoja / vocchAmi saMgahAdo paramaduviNicchayAdhigamaM // * 1 // tamhA tassa NamAI kiccA yasmAtsamyaktvaM vinA 'zramaNo na bhavati tasmAtkAraNAttasya samyakcAritrayuktasya pUrvoktatapodhanasya namasyAM namastriyAM namaskAraM kRtvA NiccaM pi tammaNo hojja nityamapi tadgatamanA bhUtvA vocchAmi vakSyAmyahaM kartA saMgahAdo saMgrahAtsaMkSepAtsaMkSepAtsakAzAt / kim / paramaTTa viNicchayAdhigamaM paramArthavinizvayAdhigamaM samyaktvamiti paramArthavinizcayAdhigamazabdena samyaktvaM kathaM bhaNyata iti cet paramo'rthaH paramArthaH zuddhabudvaikasvabhAvaH paramAtmA, paramArthasya vizepeNa saMzayAdirahitatvena nizcayaH paramArthanizcayarUpo'dhigamaH Age jJeyatattvakA kathana karate hue usameM bhI pahale padArthoMko dravya, guNa, paryAya, svarUpa

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119 1.] '-pravacanasAraH-- attho khalu davamao davANi guNappagANi bhaNidANi / tehiM puNo pajAyA pajayamUDhA 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 vistArAyatasAmAnyasamudAyAtmanA dravyeNAbhinivRttatvAdravyamayaH / dravyANi tu punarekAzrayavistAravizeSAtmakairabhinirvRttatvAdguNAtmakAni / paryAyAstu punarAyatavizeSAtmakA uktalakSaNaivyairapi guNairapyabhinivRttatvAdravyAtmakA api guNAtmakA api / tatrAnekadravyAtmakaikyapratipattinibandhano dravyaparyAyaH / sa dvividhaH, samAnajAtIyo'samAnajAtIyazca / tatra samAnajAtIyo nAma yathA anekapudgalAtmako dvayaNukatryaNuka ityAdi, asamAnajAtIyo nAma yathA jIvapugalAtmako devo manuSya ityAdi / guNadvAreNAyatAnaikyapratipattinibandhano guNaparyAyaH / so'pi dvividhaH svabhAvaparyAyo vibhAvaparyAyazca / tatra svabhAvaparyAyo nAma samastadravyANAmAsmIyAtmIyAgurulaghuguNadvAreNa pratisamayasamudIyamAnaSaTsthAnapatitavRddhihAninAnAtvAnubhUtiH, vibhAvaparyAyo nAma rUpAdInAM jJAnAdInAM vA svaparapratyayavartamAnapUrvottarAvasthAvatIrNatAratamyopadarzitasvabhAvavizeSAnekatvApattiH / athedaM dRSTAntena draDhayati-yathaiva hi sarva eva paTo'vasthAyinA vistArasAmAnyasamudAyenAbhidhAvatA''yatasAmAnyasamudAyena cAbhinivartyazaGkAdyaSTadoSarahitazca yaH paramArthato'rthAvabodho yasmAtsamyaktvAttat paramArthavinizcayAdhigamam / athavA paramArthavinizcayo'nekAntAtmakapadArthasamUhastasyAdhigamo yasmAditi // 1 // atha padArthasya dravyaguNaparyAyasvarUpaM nirUpayati-attho khalu davamao artho jJAnaviSayabhUtaH padArthaH khalu sphuTaM dravyamayo bhavati / kasmAt / tiryaksAmAnyorddhatAsAmAnyalakSaNena dravyeNa niSpannatvAt / kahate haiM-[khala ] nizcayase [ arthaH] jJeyapadArtha [ dravyamayaH] sAmAnya svarUpa vastumaya hai [tu] tathA [ dravyANi ] samasta dravya [guNAtmakAni ] anantaguNa svarUpa [bhaNitAni] kahe haiN| [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 ] nizcayakara [ parasamayAH] mithyAdRSTi haiM / bhAvArtha-jitane jJeyapadArtha haiM, ve samasta guNa paryAya sahita haiM, isaliye dravya eka AdhArabhUta anantaguNasvarUpa hai / guNakA nAma vistAra hai, 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

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120 - rAyacandra jainazAstramAlA - [a0 2, gA0 2 mAnastanmaya eva, tathaiva hi sarva eva padArtho'vasthAyinA vistArasAmAnyasamudAyenAbhidhAvatA''yatasAmAnyasamudAyena ca dravyanAmnAbhinirvartyamAno dravyamaya eva yathaiva ca paTe'vasthAyI vistArasAmAnyasamudAyo'bhidhAvannAyatasAmAnyasamudAyo vA guNairabhinirvartya - mAno guNebhyaH pRthaganupalambhAdguNAtmaka eva, tathaiva ca padArtheSvavasthAyI vistArasAmAnyasamudAyo'bhidhAvannAya tasAmAnyasamudAyo 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 kvacitpaTe sthUlAtmIyAgurulaghuguNadvAreNa kAlakramapravRttena nAnAvidhena pariNamanAnnAnAtvapratipattirguNAtmakaH svabhAvaparyAyaH, tathaiva ca samasteSvapi tiryaksAmAnyorddhatAsAmAnyalakSaNaM kathyate - ekakAle nAnAvyaktigato'nvayastiryaksAmAnyaM bhaNyate, tatra dRSTAnto yathA - nAnAsiddhajIveSu siddho'yaM siddho'yamityanugatAkAraH siddhajAtipratyayaH / nAnAkAleSvekavyaktigatonvaya UrdhvatA sAmAnyaM bhaNyate / tatra dRSTAntaH yathA - ya eva kevalajJAnotpattilakSaNe muktAtmA dvitIyAdilakSaNeSvapi sa evetipratItiH, athavA nAnA gozarIreSu jisase ki atIta anAgata vartamAna kAlameM kramavartI haiM / paryAyake do bheda haiM- eka dravyaparyAya aura dUsare guNaparyAya / inameMse azuddha dravyaparyAyakA lakSaNa kahate haiManeka dravya milakara jo eka paryAyakA hotA hai, so dravyaparyAya hai / yaha dravyaparyAya do prakAra hai, eka samAna jAtIya, dUsarA asamAna jAtIya / samAna jAtIya jaiseaneka jAtike pudgalarUpa dvyaNuka tryaNuka Adi, aura asamAna jAtIya jaise- jIva pudgala 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 agurulaghuguNoM se samaya samaya paguNI hAni vRddhirUpa pariNamana kareM, aura vibhAvaguNa paryAya vaha hai, jo varNAdi guNa pudgalaskaMdhoM meM jJAnAdi guNa jIvameM pudgala ke saMyogake pahale AgAmI dazAmeM hInAdhika hokara pariNamana kreN| Age isIko udAharaNase dRr3ha karate haiM-jaise zukAdi guNoMse apanI pariNatirUpa paryAyase siddha haiM, isaliye guNaparyAyamaya va hai / isI prakAra dravya guNaparyAyamaya hai, aura jaise vastra zukAdi guNa paryAyoMse judA nahIM hai, isI prakAra dravya guNa paryAyoMse judA nahIM hai / jaise vantrake do tIna pATa milakara samAnajAtIya paryAya hotA hai, usI prakAra pulake jhyaNuka vyaNukAdi aneka samAnajAtIya paryAya hote haiM / jaise vastrake rezama kapAsake do tIna pATa milake asa

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T 1.] dravyeSu sUkSmAtmIyAgurulaghuguNadvAreNa pratisamayasamudIryamANaSaTsthAnapatitaMvRddhihAninAnAtvAnubhUtiH guNAtmakaH svabhAvaparyAyaH / yathaiva ca paTe rUpAdInAM khaparapratyayapravartamAnapUrvottarAvasthAvatIrNatAratamyopadarzitasvabhAvavizeSAnekatvApattirguNAtmako vibhAvaparyAyaH, tathaiva ca samasteSvapi dravyeSu rUpAdInAM jJAnAdInAM vA svaparapratyayapravartamAnapUrvottarAvasthAvatIrNa tAratamyopadarzitasvabhAva vizeSAnekatvApattirguNAtmako vibhAvaparyAyaH / iyaM hi sarvapadArthAnAM dravyaguNaparyAyasvabhAvaprakAzikA pAramezvarI vyavasthA sAdhIyasI, na punaritarA / yato hi bahavo'pi paryAya mAtramevAvalambya tattvApratipattilakSaNaM mohamupagacchantaH parasamayA bhavanti // 1 // pravacanasAra: - 121 gaurayaM gaurayamiti gojAtipratItistiryaksAmAnyam / yathaiva caikasmin puruSe bAlakumArAdyavasthAsu sa evAyaM devadatta iti pratyaya UrdhvaMtAsAmAnyam / davANi guNappagANi bhaNidANi dravyANi guNAtmakAni bhaNitAni, anvayino guNA athavA sahabhuvo guNA iti guNalakSaNam / yathA anantajJAnasukhAdivizeSaguNebhyastathaivAgurulaghukAdisAmAnyaguNebhyazcAbhinnatvAdguNAtmakaM bhavati siddhajIvadravyaM tathaiva khakIyavizeSasAmAnyaguNebhyaH sakAzAdabhinnatvAt sarvadravyANi guNAtmakAni bhavanti / tehiM puNo pajjAyA taiH pUrvoktalakSaNairdravyaguNaizca paryAyA bhavanti, vyatirekiNaH paryAyA athavA kramabhuvaH paryAyA iti paryAyalakSaNam / yathaikasmin muktAtmadravye kiMcidUna caramazarIrAkAragatimArgaNa vilakSaNa siddhagatiparyAyaH tathA'gurulaghukaguNaSaDvRddhihAnirUpAH sAdhAraNakhabhAvaguNaparyAyAzca, tathA sarvadravyeSu svabhAvadravyaparyAyAH svajAtIyavibhAvadravyaparyAyAzca, tathaiva svabhAvavibhAvaguNaparyAyAzca 'jesiM atthisahAo' ityAdigAthAyAM tathaiva 'bhAvA jIvA - dIyA' ityAdigAthAyAM ca paJcAstikAye pUrvaM kathitakrameNa yathAsaMbhavaM jJAtavyAH / pajjayamUDhA hi parasamayA yasmAditthaMbhUtadravyaguNaparyAyaparijJAnamUDhA athavA nArakAdiparyAyarUpo na bhavA mAna jAtIya dravyaparyAya hotA hai, usI prakAra jIva pudgala milakara deva manuSyAdi asamAna jAtIya dravyaparyAya hote haiM / aura jaise kisI vastrameM sthUla apane agurulaghuguNa dvArA kAla ke kramase nAnA prakAra ke pariNamana honese eka anekatA liye zuklAdi guNoMkA guNasvarUpa svabhAva paryAya hai, usI prakAra sabhI dravyoMmeM sUkSma apane apane agurulaghu guNoMse samaya samaya SaTguNI hAni vRddhise nAnA svabhAvaguNaparyAya haiM / aura jaise vastrameM anya dravyake saMyogase varNAdi guNoMkI kRSNa pItatAdi bhedoMse pUrva uttara avasthA meM hIna adhikarUpa vibhAvaguNaparyAya hote haiM, usI prakAra pudgalameM varNAdi guNoMkI tathA AtmA meM jJAnAdi guNoMkI parasaMyogase pUrva uttara ( pahalI AgekI ) avasthA meM hIna adhika vibhAvaguNaparyAya haiM / isa prakAra saMpUrNa dravyoMke guNaparyAyoMko bhagavAnakI vANI hI dikhalAne meM samartha hai, anyamatI nahIM dikhA skte| kyoMki ve saba eka nayakA hI avalaMbana lete haiM, aura eka nayase saba dravya, guNa, paryAyake svarUpa nahIM kahe jA skte| aise aneka jIva pra0 16

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- rAyacandrajainazAstramAlA - [ a0 2, gA02 athAnuSaGgikImimAmeva khasamayaparasamayavyavasthAM pratiSThApyopasaMharati-je pajjayesu NiradA jIvA parasamayiga ti NiddiTThA / AdasahAvammi vidA te sagsamayA muNedavA // 2 // ye paryAyeSu niratA jIvAH parasamayikA. iti nirdiSTAH / AtmasvabhAve sthitAste svakasamayA mantavyAH // 2 // ye khalu jIvapudgalAtmakamasamAnajAtIyadravyaparyAyaM sakalAvidyAnAmekamUlamupagatA yathoditAtmasvabhAva saMbhAvanaklIbAstasminnevAzaktimupavrajanti, te khalUcchalita nirargalaikAntadRSTayo manuSya evAhameSa mamaivetanmanuSyazarIramityahaGkAramamakArAbhyAM vipralabhyamAnA avicalita cetanAvilAsamAtrAdAtmavyavahArAt pracyutya koDIkRtasamasta kriyAkuTumbakaM manuSyavyavahAramAzritya rajyanto dviSantazca paradravyeNa karmaNA saMgatatvAtparasamayA jAyante / myahamiti bhedavijJAnamUDhAzca parasamayA mithyAdRSTayo bhavantIti / tasmAdiyaM pAramezvarI dravyaguNaparyAyavyAkhyA samIcInA bhadrA bhavatItyabhiprAyaH // 1 // atha prasaMgAyAtAM parasamayasvasamayavyavasthAM kathayati -- je pajjayesu NiradA jIvA ye paryAyeSu niratAH jIvAH parasamaga ti NiddiTThA te parasamayA iti nirdiSTAH kathitAH / tathAhi ---- manuSyAdiparyAyarUpo'hamityahaGkAro bhaNyate, manuSyAdizarIraM taccharIrAdhArotpannapaJcendriyaviSayasukhakharUpaM ca mameti mamakAro bhaNyate, tAbhyAM pariNatAH mamakArAhaGkArarahitaparama caitanya camatkArapariNate zyutA ye te karmodayajanitaparaparyAyaniratatvAtparasamayA mithyAdRSTayo bhaNyante / AdasahAvammi ThidA ye punarAtmakharUpe sthitAste sagasamayA muNedavA khasamayA mantavyA jJAtavyA iti / 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 ] aisA [ nirdiSTAH ] bhagavaMtadevane dikhAyA haiM / aura jo samyagdRSTI jIva [ AtmakhabhAve ] apane jJAnadarzana svabhAvameM [ sthitAH ] maujUda haiM, [ te ] ve [ khakasamayAH ] svasamaya meM rata [ jJAtavyAH ] jAnane yogya haiM / bhAvArtha- jo jIva saba avidyAoMkA eka mUlakAraNa jIva pudgala svarUpa asamAna jAtivAle dravyaparyAyako prApta hue haiM, aura Atma-svabhAvakI bhAvanA meM 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 manuSya vyavahArako Azraya karake rAgI dvepI hote haiM, aura 122

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3.] - pravacanasAra: ye tu punasaMkIrNadravyaguNaparyAyasusthitaM bhagavantamAtmanaH khabhAvaM sakalavidyAnAmekamUlamupagamya yathoditAtmasvabhAvasaMbhAvanasamarthatayA paryAyamAtrAzaktimatyasyAtmanaH svabhAva eva sthitimAsUtrayanti, te khalu sahajavijRmbhitAnekAntadRSTiprakSapitasamastaikAntadRSTiparigrahagrahA manuSyAdigatiSu tadvigraheSu cAvihitAhaGkAramamakArA anekApavarakasaMcAritaratnapradIpamivaikarUpamevAtmAnamupalabhamAnA avicalita cetanAvilAsamAtramAtmavyavahAramurarIkRtya koDIkRtasamastakriyAkuTumbakaM manuSyavyavahAramanAzrayanto vizrAntarAgadveSonmeSatayA paramamaudAsInyamavalambyamAnA nirastasamastaparadravyasaMgatitayA svadravyeNaiva kevalena saMgatatvAtsvasamayA jAyante / ataH svasamaya evAtmanastattvam // 2 // atha dravyalakSaNamupalakSayati adida - aparicattasahAveNuSpAdadhayadhuvattasaMjuttaM / guNavaM ca sapajjAyaM jaM taM datraM ti buccati // 3 // 123 tadyathA--anekApavarakasaMcAritaikaratnapradIpa ivAnekazarIreSvapye ko'hamiti dRDhasaMskAreNa nijazuddhAtmani sthitA ye te karmodayajanitaparyAyapariNatirahitatvAtvasamayA bhavantItyarthaH // 2 // atha dravyasya sattAdilakSaNatrayaM sUcayati -- aparicattasahAveNa aparityaktasvabhAvamastitvena sahAbhinnaM uppAdavayadhuvattasaMjuttaM utpAdavyayapraunyaiH saha saMyuktaM guNavaM ca sapajjAyaM guNavatparyAyasahitaM ca jaM yaditthaMbhUtaM sattAdilakSaNatrayasaMyuktaM taM davaM ti vuccaMti taM dravya paradravyakarmoMse milate haiM, isa kAraNa parasamayarata hote haiM / aura jo jIva apane dravya - 'guNaparyAyoMkI abhinnatAse sthira haiM, samasta vidyAoMke mUlabhUta bhagavaMta AtmAke svabhA ko prApta hue haiM, Atma-svabhAvakI bhAvanAse paryAyarata nahIM haiM, aura Atma-svabhAvameM hI sthiratA bar3hAte haiM, ve jIva svAbhAvika anekAntadRSTise ekAMta dRSTirUpa parigrahako dUra karanevAle haiM / manuSyAdi gatiyoMmeM zarIrasaMbaMdhI ahaMkAra mamakArabhAvoMse rahita haiM / jaise aneka gRhoM meM saMcAra karanevAlA ratnadIpaka eka hai, usI prakAra ekarUpa AtmAko prApta hue haiM / acalita caitanya-vilAsarUpa Atma-vyavahArako aMgIkAra karate haiM / asamIcIna kriyAoMke mUlakAraNa manuSya-vyavahArake Azrita nahIM hote / rAga dvepake abhAvase parama udAsIna haiM, aura samasta paradravyoMkI 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 [ aparityaktabhAvena ] nahIM chor3e hue apane astitva svabhAvase [ utpAdavyayadhruvasvasaMbaddhaM ] utpAda, vyaya, tathA dhanya saMyukta hai / [ca] aura [ guNavat ] anaMtaguNAtmaka hai, [ saparyAyaM ] paryAyasahita hai, [ tat ] use [ dravyaM iti ]

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- rAyacandrajainazAstramAlA aparityaktakhabhAvenotpAdavyayadhruvatvasaMyuktam / guNavacca saparyAyaM yattadravyamiti bruvanti // 3 // iha khalu yadanArabdhasvabhAvabhedamutpAdavyayabhauvyatrayeNa guNaparyAyadvayena ca yalakSyate taddravyam / tatra hi dravyasya svabhAvo'stitvasAmAnyAnvayaH, astitvaM hi vakSyati dvividhaM, svarUpAstitvaM sAdRzyAstitvaM ceti / tatrotpAdaH prAdurbhAvaH vyayaH pracyavanaM zravyamavasthitiH / guNA vistAravizeSAH, te dvividhAH sAmAnyavizeSAtmakatvAt / tatrAstitvaM nAsti - tvamekatvamanyatvaM dravyatvaM paryAyatvaM sarvagatatvamasarvagatatvaM sapradezatvamapradezatvaM mUrtatvamamUrtatvaM sakriyatvamakriyatvaM cetanatvamacetanatvaM kartRtvamakartRtvaM bhoktRtvamabhoktRtvamagurulaghutvaM cetyAdayaH sAmAnyaguNAH / avagAhahetutvaM gatinimittatA sthitikAraNatvaM vartanAyatanatvaM rUpAdimattA cetanatvamityAdayo vizeSaguNAH / paryAyA AyatavizeSAH, te pUrvamevoktAzcaturvidhAH / na ca tairutpAdAdibhirguNaparyAyairvA saha dravyaM lakSyalakSaNabhede'pi svarUpabhedamupavrajati, svarUpata eva dravyasya tathAvidhatvAduttarIyavat / yathA khalUttarImiti bruvanti sarvajJAH / idaM dravyamutpAdavyayovyairguNaparyAyaizca saha lakSyalakSaNabhede api sati sattAbhedaM na gacchati / tarhi kiM karoti / svarUpatayaiva tathAvidhatvamavalambate / ko'rthaH / utpAdavyayadhrauvyakharUpaM guNaparyAyarUpaM ca pariNamati zuddhAtmavadeva / tathAhi - kevalajJAnotpatti - prastAve zuddhAtmarUpaparicchittinizcalAnubhUtirUpakAraNasamayasAraparyAyasya vinAze sati zuddhA - tmopalambhavyaktirUpakAryasamayasArasyotpAdaH kAraNasamayasArasya vyayastadubhayAdhArabhUtaparamAtmadravyatvena dhauvyaM ca / tathAnantajJAnAdiguNAH, gatimArgaNavipakSabhUtasiddhagatiH, indriyamArgaNAvipa - kSabhUtAtIndriyatvAdilakSaNAH zuddhaparyAyAzca bhavantIti / yathA zuddhasattayA sahAbhinnaM paramAdravya 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 astitvoMkA 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, akriyatva, cetanatva, acetanatva, kartRtva, akartRtva, bhoktRtva, abhoktRtva, agurulaghutva, ityAdi sAmAnyaguNa haiM / avagAhahetutva, gatinimittatA, sthitihetutva, vartanAyatanatva, rUpAdimatva, cetanatva, ityAdi vizeSaguNa haiM / dravyagu 124 [ a0 2, gA0 3 kI pariNatike bhedako paryAya kahate haiM / ina utpAda vyaya zravya guNaparyAyoMse dravya lakSita hotA ( pahicAnA jAtA ) hai, isaliye dravya 'lakSya' hai / aura jinase lakSita

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3.] -pravacanasAra: 125 yamupAttamalinAvasthaM prakSAlitamamalAvasthayotpadyamAnaM tenotpAdena lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / tathA dravyamapi samupAttaprAktanAvasthaM samucitabahiraGgasAdhanasannidhisadbhAve vicitrabahutarAvasthAnaM svarUpakartRkaraNasAmarthya svabhAvenAntaraGgasAdhanatAmupAgatenAnugrahItamuttarAvasthayotpadyamAnaM tenotpAdena lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / yathA ca tadevottarIyamamalAvasthayotpadyamAnaM malinAvasthayA vyayamAnaM tena vyayena lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / tathA tadeva dravyamapyuttarAvasthayotpadyamAnaM prAktanAvasthayA vyayamAnaM tena vyayena lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / yathaiva ca tadevottarIyamekakAlamamalAvasthayotpadyamAnaM malinavyavasthayA vyayamAnamavasthAyinyottarIyatvAvasthayA dhrauvyamAlambyamAnaM dhrauvyeNa lakSyate / na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / tathaiva tadeva dravyamapyekakAlamuttarAvasthayotpadyamAnaM prAktanAvasthayA vyayamAnamavasthAyinyA dravyatvAvasthayA dhrauvyamAlambyamAnaM dhauvyeNa lakSyate / na tmadravyaM pUrvoktotpAdavyayadhrauvyairguNaparyAyaizca saha saMjJAlakSaNaprayojanAdibhede'pi. sati taiH saha sattAdibhedaM na karoti, kharUpata eva tathAvidhatvamavalambate / tathAvidhatvaM ko'rthaH / utpAdavyayadhrauvyaguNaparyAyasvarUpeNa pariNamanti, tathA sarvadravyANi khakIyasvakIyayathocitotpAdavyayadhrauvyaistathaiva guNaparyAyaizca saha yadyapi saMjJAlakSaNaprayojanAdibhirbhedaM kurvanti tathApi sattAkharUpeNa bhedaM na kurvanti, svabhAvata eva tathAvidhatvamavalambate / tathAvidhatvaM ko'rthaH / utpAdavyayAdikhahotA 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 ujavalatAse utpanna huA khlaayaa| paraMtu usa vastrakA utpAdase pRthakUpanA nahIM hai, kyoMki pUrvavastra hI ujvalabhAvase 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, vyayasvarUpa 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 .

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126 - rAyacandra jainazAstramAlA - [ a0 2, gA0 4 'ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / yathaiva ca tadevo -- ttarIyaM vistAravizeSAtmakairguNairlakSyate / na ca taiH saha kharUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / tathaiva tadeva dravyamapi vistAravizeSAtmakairguNairlakSyate / na ca taiH saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / yathaiva ca tadevottarIyamAyatavizeSAtmakaiH paryAyavartibhistantubhirlakSyate / na ca taiH saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate / tathaiva tadeva dravyamapyAyatavizeSAtmakaiH paryAyairlakSyate / na ca taiH saha svarUpabhedamupavrajati, svarUpata eva tathAvidhatvamavalambate // 3 // atha krameNAstitvaM dvividhamabhidadhAti tatredaM svarUpAstitvAbhidhAnam-- sambhAvo hi sahAvo guNehiM saha pajjaehiM cittehiM / davassa sabakAlaM uppAdanvayadhuvattehiM // 4 // 1 rUpeNa pariNamanti / athavA yathA vastraM nirmalaparyAyeNotpannaM malinaparyAyeNa vinaSTaM tadubhayAdhArabhUtavatrarUpeNa dhruvamavinazvaraM tathaiva zuklavarNAdiguNanavajIrNAdiparyAyasahitaM ca sat tairutpAdavyayadhrauvyaistathaiva ca svakIyaguNaparyAyaiH saha saMjJAdibhede'pi sati sattArUpeNa bhedaM na karoti / tarhi kiM karoti / svarUpata evotpAdAdirUpeNa pariNamati, tathA sarvadravyANItyabhiprAyaH // 3 // evaM namaskAragAthA dravyaguNaparyAyakathanagAthA svasamayaparasamayanirUpaNagAthA sattAdilakSaNatrayasUcanagAthA ceti khatantragAthAcatuSTayena pIThikAbhidhAnaM prathamasthalaM gatam / atha prathamaM tAvatkharUpAstitvaM pratipAdayati--- sahAvo hi svabhAvaH svarUpaM bhavati sphuTam / kaH kartA / sabbhAvo sadbhAvaH zuddhasattA zuddhAstitvam / kasya svabhAvo bhavati davvassa muktAtmadravyasya tacca kharUpAstitvaM yathA muktAtmanaH sakAzAtpRthagbhUtAnAM pudgalAdipaJcadrausa svarUpa pariNamatA hai / isI prakAra dravya haraeka samayameM uttara avasthAse utpanna hotA hai, pUrva avasthAse vinAzako prApta hotA hai, aura dravyapane svabhAvase dhruva rahatA hai, dhruvapanese pRthaka nahIM rahatA, Apa hI dhauvyako avalaMbana karatA hai / aura isI prakAra jaise vahI vastra ujvala 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 unarUpa hai / isI prakAra dravya nija' paryAyoMse dekhate haiM, paraMtu svarUpase hI paryAyapaneko avalambana karatA hai / isa taraha dravyakA utpAdavyayabhauvyalakSaNa aura guNaparyAyalakSaNa jAnane yogya hai // 3 // ava do prakArake astitvameM se pahale svarUpAstitvako dikhalAte haiM- [ guNaiH ] apane guNoM karake [ citraiH saha paryAyaiH ] nAnA prakArakI apanI paryAyoMkarake aura [ utpAdavyayaSTavatvaiH ] utpAda, vyaya, tathA dhauvyakarake [ dravyasya ] guNaparyAya

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4.] - pravacanasAra:. sadbhAvo hi svabhAvo guNaiH saha paryayazcitraiH / ___ dravyasya sarvakAlamutpAdavyayadhruvatvaiH // 4 // * astitvaM hi kila dravyasya svabhAvaH, tatpunaranyasAdhananirapekSatvAdanAdyanantatayA hetukayaikarUpayA vRttyA nityapravRttatvAdvibhAvadharmavailakSaNyAca bhAvabhAvavadbhAvAnnAnAtve'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 pItAdiguNAnAM kuNDalAdiparyAyANAM ca svarUpamupAdAya pravartamAnapravRttiyuktasya kArtakharAstitvena niSpAditaniSpattiyuktaiH pItatAdiguNaiH kuNDalAdiparyAyaizca yadastitvaM kArtasvarasya sa svabhAvaH, tathA hi dravyeNa vA kSetreNa vA kAlena vA bhAvena vA dravyAtpRthaganupalabhyamAnaiH vyANAM zeSajIvAnAM ca minnaM bhavati na ca tathA / kaiH / saha / guNehiM saha panjaehiM kevalajJAnAdiguNaiH kiJcidUnacaramazarIrAkArAdisvakIyaparyAyaizca saha / kathaMbhUtaiH / cittehiM siddhagatitvamatIndriyatvamakAyatvamayogatvamavedatvamityAdibahubhedabhinnairna kevalaM guNaparyAyaiH saha bhinna bhavati / uppAdavayadhuvattehiM zuddhAtmaprAptirUpamokSaparyAyasyotpAdo rAgAdivikalparahitaparamasamAdhirUpamokSamArgaparyAyasya vyayastathA mokSamArgAdhArabhUtAnvayadravyatvalakSaNaM dhrauvyaM cetyuktalakSaNotpAdavyayadhrauvyaizca saha bhinnaM na bhavati / katham / sabakAlaM sarvakAlaparyantaM yathA bhavati / kasmAttaiH saha bhinnaM na bhavatIti cet / yataH kAraNAdguNaparyAyo'stitvenotpAdavyayadhrauvyAstitvena ca kartRbhUtena zuddhAtmadravyAstitvaM sAdhyate, zuddhAtmadravyAstitvena ca guNaparyAyotpAdavyayadhrauvyAstitvaM sAdhyata iti / tadyathA-yathA khakIyadravyakSetrakAlabhAvaiH suvarNAdabhinnAnAM pItatvAdiguNakuNDalAdiparyAyANAM saMbandhi yadastitvaM sa eva suvarNasya sadbhAvaH, tathA khakIyasvarUpa dravyakA [sarvakAlaM] tInoM kAlameM [sadbhAvaH] astitva hai, vahI [hi ] nizcaya karake [khabhAvaH] 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 joki dravya, kSetra, kAla, bhAvakI apekSA sonese pRthak nahIM haiM, unakA kartA, sAdhana, aura AdhAra sonA hai, kyoMki

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128 - rAyacandrajainazAstramAlA - [a0 2, gA04kartRkaraNAdhikaraNarUpeNa guNAnAM paryAyANAM ca svarUpamupAdAya pravartamAnapravRttiyuktasya dravyAstitvena niSpAditaniSpattiyuktairguNaiH paryAyaizca yadastitvaM dravyasya sa svabhAvaH / yathA vA dravyeNa vA kSetreNa vA kAlena vA bhAvena vA pItatAdiguNebhyaH kuNDalAdiparyAyebhyazca pRthaganupalabhyamAnasya kartRkaraNAdhikaraNarUpeNa kArtasvarasvarUpamupAdAya pravartamAnapravRttiyuktaiH pItatAdiguNaiH kuNDalAdiparyAyaizca niSpAditaniSpattiyuktasya kArtasvarasya mUlasAdhanatayA tairniSpAditaM yadastitvaM sa svabhAvaH, tathA dravyeNa vA kSetreNa vA kAlena vA bhAvena vA guNebhyaH paryAyebhyazca pRthaganupalabhyamAnasya kartRkaraNAdhikaraNarUpeNa dravyasvarUpamupA- . dAya pravartamAnapravRttiyuktairguNaiH paryAyaizca niSpAditaniSpattiyuktasya dravyasya mUlasAdhanatayA tairniSpAditaM yadastitvaM sa svabhAvaH / kiMca-yathA hi dravyeNa vA kSetreNa vA kAlena vA bhAvena vA kArtasvarAtpRthaganupalabhyamAnaiH kartRkaraNAdhikaraNarUpeNa kuNDalAGgadravyakSetrakAlabhAvaiH paramAtmadravyAdabhinnAnAM kevalajJAnAdiguNakiMcidUnacaramazarIrAkArAdiparyAyANAM saMbandhi yadastitvaM sa eva muktAtmadravyasya sadbhAvaH / yathA khakIyadravyakSetrakAlabhAvaiH pItatvAdiguNakuNDalAdiparyAyebhyaH sakAzAdabhinnasya suvarNasya samvandhi yadastitvaM sa eva pItatvAdiguNakuNDalAdiparyAyANAM khabhAvo bhavati, tathA svakIyadravyakSetrakAlabhAvaiH kevalajJAnAdiguNakiMcidUnacaramazarIrAkAraparyAyebhyaH sakAzAdabhinnasya muktAtmadravyasya saMbandhi yadastitvaM sa eva kevalajJAnAdiguNakiMcidUnacaramazarIrAkAraparyAyANAM svabhAvo jJAtavyaH / athedAnImutpAdavyayadhauvyANAmapi dravyeNa sahAbhinnAstitvaM kathyate / yathA svakIyadravyAdicatuSTayena suvarNAdaminnAnAM kaTakaparyAyotpAdakaGkaNaparyAyavinAzasuvarNatvalakSaNadhrauvyANAM saMvandhi yadastitvaM sa eva suva sadbhAvaH, tathA khadravyAdicatuSTayena paramAtmadravyAdabhinnAnAM mokSaparyAyotpAdamokSamArgaparyAyasoneke astitvase hI unakA astitva hai / jo sonA na hove, to pItatAdi guNa tathA kuMDalAdiparyAyeM bhI na hoveM / sonA svabhAvavaMta hai, aura ve svabhAva hai| isI prakAra dravya, kSetra, kAla, bhAvoMkI apekSA dravyase abhinna jo usake guNaparyAya haiM, unakA kartA sAdhana, aura AdhAra dravya hai, kyoMki dravyake astitvase hI guNaparyAyoMkA astitva hai| jo dravya na hove, to guNaparyAya bhI na hoveM / dravya svabhAvavaMta hai, aura guNaparyAyaH / svabhAva haiN.| 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 paryAyoMke astitvase sonekA astitva hai / yadi pItatAdiguNa tathA kuMDalAdi paryAyeM na hoM, to sonA bhI na hove| isI prakAra dravya, kSetra, kAla, bhAvoMse guNaparyAyoMse apRthagbhUta dravyake karma guNaparyAya haiM, isaliye guNaparyAyoMke astitvase dravyakA astitva hai / jo guNaparyAyeM na hoM, to dravya bhI na hove| aura jaise-dravya, kSetra, kAla, bhAvoMse sonese apRthagbhUta aisA jo kaMkanakA utpAda, kuMDalakA /

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129 -pravacanasAraHdapItatAdhutpAdavyayadhrauvyANAM svarUpamupAdAya pravartamAnapravRttiyuktasya kArtasvarAstitvena niSpAditaniSpattiyuktaiH kuNDalAGgadapItatAdyutpAdavyayaprauvyairyadastitvaM kArtasvarasya sa svabhAvaH, tathA hi dravyeNa vA kSetreNa vA kAlena vA bhAvena vA dravyAtpRthaganupalabhyamAnaiH kartRkaraNAdhikaraNarUpeNotpAdavyayadhrauvyANAM svarUpamupAdAya pravartamAnapravRttiyuktasya dravyAstitvena niSpAditaniSpattiyuktairutpAdavyayadhrauvyairyadastitvaM dravyasya sa svabhAvaH / yathA vA dravyeNa vA kSetreNa vA kAlena vA bhAvena vA kuNDalAGgadapItatAdhutpAdavyayadhrauvyebhyaH pRthaganupalabhyamAnasya - kartRkaraNAdhikaraNarUpeNa kArtasvarasvarUpamupAdAya pravartamAnapravRttiyuktaiH kuNDalAGgadapItatAdhutpAdavyayadhrauvyairniSpAditaniSpattiyuktasya kArtasvarasya mUlasAdhanatayA tairniSpAditaM yadastitvaM sa svabhAvaH, tathA dravyeNa vA kSetreNa vA kAlena vA bhAvena votpAdavyayadhrauvyebhyaH pRthaganupalabhyamAnasya kartRkaraNAdhikaraNarUpeNa dravyasvarUvyayatadubhayAdhArabhUtaparamAtmadravyatvalakSaNadhrauvyANAM saMbandhi yadastitvaM sa eva muktAtmadravyaskhabhAvaH / yathA khadravyAdicatuSTayena kaTakaparyAyotpAdakaGkaNaparyAyavyayasuvarNatvalakSaNadhrauvyebhyaH sakAzAdaminnasya suvarNasya saMbandhi yadastitvaM sa eva kaTakaparyAyotpAdakaGkaNaparyAyavyayatadubha'yAdhArabhUtasuvarNatvalakSaNadhrauvyANAM sadbhAvaH, tathA khadravyAdicatuSTayena mokSaparyAyotpAdamokSamArgaparyAyavyayatadubhayAdhArabhUtamuktAtmadravyatvalakSaNadhrauvyebhyaH sakAzAdaminnasya paramAtmadravyasya saMvandhi yadastitvaM sa eva mokSaparyAyotpAdamokSamArgaparyAyavyayatadubhayAdhArabhUtamuktAtmadravyatvalakSaNadhrauvyANAM khabhAva iti / evaM yathA muktAtmadravyasya khakIyaguNaparyAyotpAdavyayadhrauvyaiH saha svarUpAstivyaya tathA pItatvAdikA dhrauvya 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 dhrauvya, ye tIna bhAva bhI na hoveM / 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 hoveM / 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 apRthagbhUta dravyake kartA, sAdhana aura AdhAra utpAda, vyaya, dhauvya, 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 pra. 17

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130 - rAyacandrajainazAstramAlA - [a0 2, gA0 5pamupAdAya pravartamAnapravRttiyuktairutpAdavyayadhrauvyairniSpaditaniSpattiyuktasya dravyasya mUlasAdhanatayA tairniSpAditaM yadastitvaM sa svabhAvaH // 4 // - idaM tu sAdRzyAstitvAbhidhAnamastIti kathayati- iha vivihalakkhaNANaM lakSaNamegaM saditi savagayaM / uvAdisadA khalu dhamma jiNavaravasaheNa paNNattaM // 5 // iha vividhalakSaNAnAM lakSaNamekaM saditi sarvagatam / upadizatA khalu dharma jinavaravRSabheNa prajJaptam // 5 // - iha kila prapaJcitavaicitryeNa dravyAntarebhyo vyAvRtya vRttena pratidravyaM sImAnamAsUtrayatA vizeSalakSaNabhUtena ca svarUpAstitvena lakSyamANAnAmapi sarvadravyANAmastamitavaicitryaprapaJcaM pravRtya vRttaM pratidravyamAsUtritaM sImAnaM bhindatsaditi sarvagataM sAmAnyalakSaNabhUtaM sAdRzyAstitvamekaM khalvavaboddhavyam / evaM sadityabhidhAnaM saditi paricchedanaM ca sarvArthasvAbhidhAnamavAntarAstitvamabhinnaM vyavasthApitaM, tathaiva samastazeSadravyANAmapi vyavasthApanIyamityarthaH // 4 // atha sAdRzyAstitvazabdAbhidheyAM mahAsattA prajJApayati-iha vivihalakkhaNANaM iha loke pratyekasattAbhidhAnena kharUpAstitvena vividhalakSaNAnAM bhinnalakSaNAnAM cetanAcetanamUrtAmUrtapadArthAnAM lakkhaNamegaM tu ekamakhaNDalakSaNaM bhavati / 'kiM kartR saditi sarva saditi mahAsattArUpam / kiMviziSTam / savagayaM saMkaravyatikaraparihArarUpavajAtyavirodhena zuddhasaMgrahanayena sarvagataM sarvapadArthavyApakam / idaM kenoktam / uvadisadA khalu dhammaM jiNavaravasaheNa paNNattaM dharma vastuskhabhAvasaMgrahamupadizatA khalu sphuTaM jinavaravRSabheNa prajJaptamiti / eka hai| aura jo dravya hai, so apane guNa paryAyasvarUpako liye hue hai, anya dravyase kabhI nahIM miltaa| isIko svarUpAstitva kahate haiM // 4 // Age sAdRzyAstitva batalAte haiM-[iha ] isa lokameM [dharma upadizatA] vastuke svabhAvakA upadeza denevAle [jiNavaravRSabheNa ] gaNadharAdidevoMmeM zreSTha zrIvItarAga sarvajJadevane [pra. jJaptaM ] aisA kahA hai, ki [vividhalakSaNAnAM ] nAnA prakArake lakSaNoMvAle apane svarUpAstitvase judA judA dravyoMkA [ sat iti ] 'sat' aisA [ sarvagataM ] sava dravyoMmeM pAnevAlA [ekaM lakSaNaM ] eka lakSaNa hai| bhAvArtha-svarUpAstitvaM vizepalakSaNarUpa hai, kyoMki vaha dravyoMkI vicitraMtAkA vistAra karatA hai / tathA anya dravyase bheda karake pratyeka dravyakI maryAdA karatA hai| aura 'sat' aisA jo sAdRzyAstitva hai, so dravyoMmeM bheda nahIM karatA hai, saba dravyoMmeM pravartatA hai, pratyeka dravyakI maryAdAko dUra karatA hai, aura sarvagata hai, isaliye sAmAnyalakSaNarUpa hai / 'sat' zabda sava padArthoMkA jJAna karatA haiM, kyoMki yadi aisA naM mAne, to kucha padArtha sat hoM, kucha asat hoM, aura kucha avaktavya hoN| paraMtu aisA nahIM hai, saMpUrNa padArtha saMtUrUpa hI haiM, asadA

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131 5.] -pravacanasAra::parAmarzi syAt / yadi punaridameva na syAttadA kiMcitsaditi kiMcidasaditi kiMcitsavAsaJceti kiMcidavAcyamiti ca syAt / tattu vipratiSiddhamevAprasAdhyaM caitadanokahavat / yathA hi bahUnAM bahuvidhAnAmanokahAnAmAtmIyasyAtmIyasya vizeSalakSaNabhUtasya svarUpAstitvasyAvaSTambhenottiSThannAnAtvaM, sAmAnyalakSaNabhUtena sAdRzyodbhAsinAnokahatvenotthApitamekatvaM tiriyati / tathA bahUnAM bahuvidhAnAM dravyANAmAtmIyAtmIyasya vizeSalakSaNabhUtasya svarUpAstitvasyAvaSTambhenottiSThannAnAtvaM, sAmAnyalakSaNabhUtena sAdRzyodbhAsinA sadityasya bhAvanotthApitamekatvaM tiriyati / yathA ca teSAmanokahAnAM sAmAnyalakSaNabhUtena sAdRzyodbhAsinAnokahatvenotthApitenaikatvena tirohitamapi vizeSalakSaNabhUtasya svarUpAstitvAvaSTambhenottiSThannAnAtvamuccakAsti, tathA sarvadravyANAmapi sAmAnyalakSaNabhUtena sAdRzyodbhAsinA sadityasya bhAvanotthApitenaikatvena tirohitamapi vizeSalakSaNabhUtasya svarUpAstitvasyAvaSTambhenottiSThannAnAtvamuccakAsti // 5 // ___ atha dravyairdravyAntarasyArambhaM dravyAdarthAntaratvaM ca sattAyAH pratihantitadyathA-yathA sarve muktAtmanaH santItyukte sati paramAnandaikalakSaNasukhAmRtarasAsvAdabharitAvasthalokAkAzapramitazuddhAsaMkhyeyAtmapradezaistathA 'kiMcidUnacaramazarIrAkArAdiparyAyaizca saMkaravyatikaraparihArarUpajAtibhedena minnAnAmapi sarveSAM siddhajIvAnAM grahaNaM bhavati, tathA 'sava sat' ityukte saMgrahanayena sarvapadArthAnAM grahaNaM bhavati / athavA seneyaM vanamidamityukte azvahastyAdipadArthAnAM nimbAmrAdivRkSANAM khakIyaskhakIyajAtibhedabhinnAnAM yugapadrahaNaM bhavati, tathA sarva sadityukte sati sAdRzyasattAbhidhAnena mahAsattArUpeNa zuddhasaMgrahanayena sarvapadArthAnAM khajAtyavirodhena grahaNaM bhavatItyarthaH // 5 // atha yathA dravyaM khabhAvasiddhaM tathA sadasadapi khabhAvata dirUpa nahIM haiN| jaise-vRkSa apane apane svarUpAstitvase Ama, nImAdi bhedoMse aneka prakAra ke hai, aura sAdRzyAstitvase vRkSa jAtikI apekSA eka haiM / isI prakAra dravya apane apane svarUpAstitvase 6 prakAra haiM, aura sAdRzyAstitvase satkI apekSA saba eka haiN| satke kahanemeM chahoM dravya garbhita ho jAte haiN| 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 satarUpa ekatA miTa jAtI hai, aura sAdRzyAstitvakI apekSA nAnA prakArake bheda miTa jAte haiM / 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| naya saMpUrNa pramANa haiM, vivakSAkI apekSA mukhya gauNa haiM // 5 // Age dravyoMse anya gavyakI utpattikA niSedha karate haiM, aura dravyase sattAkI judAIkA niSedha karate haiM

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- rAyacandrajainazAstramAlA - dabaM sahAvasiddhaM saditi jiNA tacado samakkhAdA / siddhaM tatha Agamado necchadi jo so hi parasamao // 6 // dravyaM svabhAvasiddhaM saditi jinAstattvataH samAkhyAtavantaH / siddhaM tathA Agamato necchati yaH sa hi parasamayaH // 6 // na khalu dravyairdravyAntarANAmArambhaH sarvadravyANAM svabhAvasiddhatvAt / svabhAvasiddhatvaM tu teSAmanAdinidhanatvAt / anAdinidhanaM hi na sAdhanAntaramapekSate / guNaparyAyAtmAnamAtmanaH svabhAvameva mUlasAdhanamupAdAya svayameva siddhasiddhimadbhUtaM vartate / yattu dravyairArabhyate na tadravyAntaraM kAdAcitkatvAt sa paryAyaH / dvyaNukAdivanmanuSyAdivacca / dravyaM punaranavadhi trisamayAvasthAyi na tathA syAt / athaivaM yathA siddhaM khabhAvata eva dravyaM tathA sadityapi tatsvabhAvata eva siddhamityavadhAryatAm / sattAtmanaH svabhAvena niSpannaniSpattimadbhAvayuktatvAt / na ca dravyAdarthAntarabhUtA sattopapattimabhiprapadyate, yatastatsamavAyAttatsaditi syAt / sataH sattAyAzca na tAvadyutasiddhatvenArthAntaratvaM, tayordaNDaevetyAkhyAti - davaM sahAvasiddhaM dravyaM paramAtmadravyaM svabhAvasiddhaM bhavati / kasmAt / anAdyanantena parahetunirapekSeNa svataH siddhena kevalajJAnAdiguNAdhArabhUtena sadAnandaikarUpasukhasudhArasaparamasamarasIbhAvapariNata sarvazuddhAtmapradezabharitAvasthena zuddhopAdAnabhUtena svakIyasvabhAvena niSpannatvAt / yacca svabhAvasiddhaM na bhavati taddravyamapi na bhavati / dvyaNukAdipudgalaskandhaparyAyavat manuSyAdijIvaparyAyavacca / saditi yathA svabhAvataH siddhaM taddravyaM tathA saditi sattAlakSaNamapi svabhAvata eva bhavati, na ca bhinnasattAsamavAyAt / athavA yathA dravyaM svabhAvataH siddhaM tathA tasya yo'sau sattAguNaH so'pi svabhAvasiddha eva / kasmAditi cet / sattA 132 [ a0 2, gA0 6 [ dravyaM ] guNaparyAyarUpa vastu [ khabhAvasiddhaM ] apane svabhAvase niSpanna hai / aura vaha [ sat iti ] sattAsvarUpa hai, aisA [ jinA: ] jinabhagavAn [ tattvataH ] svarUpase [ samAkhyAtavantaH ] bhale prakAra kahate haiM / [ yaH ] jo puruSa [ AgamataH ] 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 kharUpako 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 hote - nAzamAna hote haiM / jaise paramANuoMse dvyaNukAdi skaMdha tathA jIva pudgalase manuSyAdi hote haiM / ye saba dravyake paryAya haiM, koI navIna dravya nahIM haiM / isase siddha huA, ki dravya trikAlika svayaMsiddha hai, vahI sattA svarUpa hai / jaise dravya svabhAvasiddha

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6.] : - ... pravacanasAraH - . . . daNDivadyutasiddhasyAdarzanAt / ayutasiddhatvenApi na tadupapadyate / ihedamitipratIterutpadhata iti cet kiMnibandhanA hIhedamiti pratItiH / bhedanibandhaneticet ko nAma bhedaH / prAdezika atAdbhAviko vA / na tAvatprAdezikaH, pUrvameva yutasiddhatvasyApasAraNAt / atAdbhAvikazcet upapanna eva yadravyaM tanna guNa iti vacanAt / ayaM tu na khalvekAntenehedamitipratIternivandhanaM, svayamevonmannanimagnatvAt / tathAhi-yadeva paryAyeNArNyate dravyaM tadeva guNavadidaM dravyamayamasya guNaH, zubhramidamuttarIyamayamasya zubhro guNa ityAdivadatAdbhAviko bheda unmajati / yadA tu dravyeNArmyate dravyaM tadAstamitasamastaguNavAsanonmeSasya tathAvidhaM dravyameva zubhramuttarIyamityAdivatprapazyataH samUla evAtAdbhAviko bhedo nimajati / evaM hi bhede nimajati tatpratyayA pratItirnimajati / tasyAM nimajatyAmayutasiddhatvotthamarthAntaratvaM nimajati / tataH samastamapi dravyamevaikaM bhUtvAvatiSThate / yadA tu bheda unmajati, dravyayoH saMjJAlakSaNaprayojanAdibhede'pi daNDadaNDivadbhinnapradezAbhAvAt / idaM ke kathitavantaH / jiNA taccado samakkhAdA jinAH kartAraH tattvataH samyagAkhyAtavantaH kathitavantaH siddhaM taha Agamado santAnApekSayA dravyArthikanayenAnAdinidhanAgamAdapi tathA siddhaM Necchadi jo so hi parasamao necchati na manyate ya idaM vastukharUpaM sa hi sphuTaM parasamayo 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 / inameMse sattA aura dravyameM pradeza bheda 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 karate haiM / dravya-sattAmeM sarvathA bheda nahIM hai / kathaMcitprakAra bheda hai, 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 hai / jaise vastra dravya hai, yaha usakA ujvalapanA guNa hai| isa prakAra guNaguNI bheda pragaTa hotA hai / aura jaba dravyArthikanayase dravyakA kathana karate haiM, tava samasta guNabhedakI vAsanA miTajAtI hai, eka dravya hI rahatA hai, guNaguNI bheda naSTa hojAtA hai / aura isa prakAra bhedake naSTa honese guNaguNI bhedarUpa jJAna bhI naSTa hotA hai, tathA jJAnake 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

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134 . - rAyacandrajainazAstramAlA - [a0 2, gA0 7- : tasminnanmajati tatpratyayA pratItirunmajati / tasyAmunmajatyAmayutasiddhatvotthamarthAntaratva..... munmajati / tadApi tatparyAyatvenonmajajalarAzerjalakallola iva dravyAnna vyatiriktaM syAt / evaM sati svayameva sadravyaM bhavati / yastvevaM necchati sa khalu parasamaya eva draSTavyaH // 6 // athotpAdavyayadhrauvyAtmakatve'pi sadravyaM bhavatIti vibhAvayatisadavahidaM sahAve datvaM davassa jo hi prinnaamo| atthesu so sahAvo ThidisaMbhavaNAsasaMbaddho // 7 // sadavasthitaM svabhAve dravyaM dravyasya yo hi pariNAmaH / artheSu sa svabhAvaH sthitisaMbhavanAzasaMbaddhaH // 7 // mithyAdRSTirbhavati / evaM yathA paramAtmadravyaM khabhAvataH siddhamavaboddhavyaM tathA sarvadravyANIti / atra dravyaM kenApi puruSeNa na kriyate / sattAguNo'pi dravyAdbhinno nAstItyabhiprAyaH // 6 // athotpAdavyayadhrauvyatve sati sattaiva dravyaM bhavatIti prajJApayati-sadavavidaM sahAve davaM dravyaM muktAtmadravyaM bhavati / kiM kartR / saditi zuddhacetanAnvayarUpamastitvam / kiM viziSTam / avasthitam / ka / khabhAve / khabhAvaM kathayati-davassa jo hi pariNAmo tasya paramAtmadravyasya saMbandhI hi sphuTaM yaH pariNAmaH / keSu viSayeSu / atthesu paramAtmapadArthasya dharmatvAdabhedanayenArthA bhaNyante / ke te / kevalajJAnAdiguNAH siddhatvAdiparyAyAzca, teSvartheSu viSayeSu yo'sau pariNAmaH / so sahAvo kevalajJAnAdiguNasiddhatvAdiparyAyarUpastasya paramAtmadravyasya khabhAvo bhavati / sa ca kathaMbhUtaH / ThidisaMbhavaNAsasaMbaddho khAtmaprAptirUpamokSaparyAyasya bhedarUpa jJAnake uchalanese guNoMkA bheda uchalatA hai| jisa taraha samudra meM uchalate hue jalake kallola samudrase jude nahIM haiM, usI prakAra paryAya kathanase dravyase ye bheda jude nahIM haiN| 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 kahate haiM ki utpAda, vyaya, dhrauvyake honepara hI sat dravya hotA hai[khabhAve ] apanI pariNatimeM [ avasthitaM ] ThaharA huA jo [sat ] sattArUpa vastu so [ dravyaM ] dravya hai / aura [ dravyasya ] dravyakA [ artheSu ] guNaparyAyoMmeM [ya] jo [sthitisaMbhavanAzasaMbaddhaH ] dhrauvya, utpAda, aura vyaya sahita [pariNAmaH] pariNAma hai, [saH] vaha [hi] hI [svabhAva: ] 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 pravAhakramase lambAIrUpa sUkSmapariNAma bhI aneka haiN| dravyakI caur3AI pradeza haiM / aura lambAI pariNati haiN| pradeza sadAkAla sthAyI haiM,

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7. J 135 iha hi khabhAve nityamavatiSThamAnatvAtsaditi dravyam / svabhAvastu dravyasya dhauvyolAdocchedaikyAtmakapariNAmaH - yathaiva hi dravyavAstunaH sAmastyenaikasyApi viSkambhakramapravRttivartinaH sUkSmAMzAH pradezAH, tathaiva hi dravyavRtteH sAmastyenaikasyApi pravAhakramapravRttivartinaH sUkSmAMzAH pariNAmAH / yathA ca pradezAnAM parasparavyatirekanibandhano viSkambhakramaH, tathA pariNAmAnAM parasparavyatirekanibandhanaH pravAhakramaH / yathaiva ca te pradezAH svasthAne svarUpapUrvarUpAbhyAmutpannocchannatvAtsarvatra parasparAnusyUtisUtritaikapravAhavAstutayAnutpannapralInatvAcca saMbhUtisaMhAra dhauvyAtmakamAtmAnaM dhArayanti tathaiva te pariNAmAH svAvasare svarUpapUrvarUpAbhyAmutpannocchannatvAtsarvatra parasparAnusyUtisUtritaikapravAhatayAnutpannapralInatvAcca saMbhUtisaMhAra dhauvyAtmakamAtmAnaM dhArayanti / yathaiva ca ya eva hi pUrvapradezocchedanAtmako vAstusImAntaH sa eva hi taduttarotpAdAtmakaH, sa eva ca parasparAnusyUtisUtritaikavAstutayA tadubhayAtmaka iti / tathaiva ya eva hi pUrvapariNAmocchedAtmakaH pravAhasImAntaH sa eva hi taduttarotpAdAtmakaH, sa eva ca parasparAnusyUtisUtritaikapravAhatayA tadubhayAtmaka iti evamasya khabhAvata eva trilakSaNAyAM pariNAmapaddhatau durlalitasya svabhAvAnatikramAtrilakSaNameva sattvamanumodanIyam / muktAphaladAbhavat / yathaiva hi parigRtadrA pralambamAne muktAphaladAmani samasteSvapi svadhAmasUccakAsatsu muktAphaleSUtarottareSu dhAmasUttarottaramuktAphalAnAmudayanAtpUrvapUrvamuktAphalAnAmanudayanAt sarvatrApi parasparAnusyUtisUtrakasya sUtrakasyAvasthAnAtrailakSaNyaM prasiddhimavatarati, tathaiva hi parigrahItanisaMbhavastasminneva kSaNe paramAgamabhASayaikatvavitarka vicAradvitIyazukladhyAnasaMjJasya zuddhopAdAna bhUtasya samastarAgAdivikalpopAdhirahitasvasaMvedanajJAnaparyAyasya nAzastasminneva samaye tadubhayAdhArabhUta - paramAtmadravyasya sthitirityuktalakSaNotpAdavyayadhauvyatrayeNa saMbandho bhavatIti / evamutpAdavyayau - vyatrayeNaikasamaye yadyapi paryAyArthikanayena paramAtmadravyaM pariNataM, tathApi dravyArthikanayena 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 jur3e haiM / aura jaise ve pradeza apane apane sthAnoMmeM apane pUrva pUrva pradezoMkI apekSA utpanna haiM, uttara uttara ( Age Age) pradezoM kI apekSA vyaya haiM / eka dravya saMpUrNa pradezoM meM hai, isa apekSAse na utpanna hote haiM, na nAza hote haiM, dhruva haiM / isI kAraNa pradeza utpAda, vyaya, aura taarat dhAraNa kiye hue haiM / isI prakAra pariNAma apane kAlameM pUrva uttara pariNAmoMkI apekSA utpAda vyayarUpa 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, isa kAraNa dravya bhI pUrvokta tIna lakSaNa yukta hai / jaise - motiyoMkI mAlA meM apanI prabhAse zobhAyamAna jo motI haiM, ve pahale pahale motiyoMkI pravacanasAraH

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136 .. - rAyacandrajainazAstramAlA - [a0 2, gA08-' tyavRttinivartamAne dravye samasteSvapi svAvasareSUcakAsatsu pariNAmeSUttarottareSvavasareghUttarottarapariNAmAnAmudayanAtpUrvapUrvapariNAmAnAmanudayanAt sarvatrApi parasparAnusyUtisUtrakasya pravAhahasyAvasthAnAtrailakSaNyaM prasiddhimavatarati // 7 // .. athotpAdavyayadhrauvyANAM parasparAvinAbhAvaM dRDhayati ..Na bhavo bhaMgavihINo bhaMgo vA Natthi sNbhvvihiinno| uppAdo vi ya bhaMgo Na viNA dhovaNa attheNa // 8 // na bhavo bhaGgavihIno bhaGgo vA nAsti saMbhavavihInaH / utpAdo'pi ca bhaGgo na vinA dhrauvyeNArthena // 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 sattAlakSaNameva bhavati / trilakSaNamapi satsattAlakSaNaM kathaM bhaNyata iti cet "utpAdavyayadhrauvyayuktaM sat" iti vacanAt / yathedaM paramAtmadravyamekasamayenotpAdavyayadhrauvyaiH pariNatameva sattAlakSaNaM bhaNyate tathA sarvadravyANItyarthaH // 7 // evaM varUpasattArUpeNa prathamagAthA, mahAsattArUpeNa dvitIyA, yathA dravyaM khataHsiddhaM tathA sattAguNo'pIti kathanena tRtIyA, utpAdavyayadhrauvyatve'pi sattaiva dravyaM bhaNyata iti kathanena caturthIti gAthAcatuSTayena sattAlakSaNavivaraNamukhyatayA dvitIyasthalaM gatam / athotpAdavyayadhrauvyANAM parasparasApekSatvaM darzayati-Na bhavo bhaMgavihINo nirdoSaparamAtmarucirUpasamyaktvaparyAyasya bhava utpAdaH tadviparItamithyAtvaparyAyasya bhaGgaM vinA na bhavati / kasmAt / upAdAnakAraNAbhAvAt , mRtpiNDabhaGgAbhAve ghaTotpAda iva / dvitIyaM ca kAraNaM mithyAtvaparyAyabhaGgasya samyaktvaparyAyarUpeNa pratibhAsanAt / tadapi kasmAt / apekSA Age Ageke motI utpAdarUpa haiM, pichale pichale vyayarUpa hai, 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 pRthakU 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 donoM [vinA dhrauvyeNa arthena ] nitya sthirarUpa padArthake vinA [na] nahIM hote / bhAvArtha-utpAda vyayake vinA nahIM hotA, vyaya utpAdake vinA nahIM hotA, utpAda aura vyaya ye donoM dhrauvyake vinA nahIM hote, tathA dhauvya utpAda vyayake vinA nahIM hotA / isakAraNa jo utpAda hai, vahI vyaya hai, jo vyaya hai, vahI utpAda hai, jo utpAda vyaya hai, vahI dhruvatA hai| isa kathanako dRSTAntase dikhAte haiM-jaise jo ghar3ekA

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-* 9. ] .-- pravacanasAraH -- .. eva sargaH, yAveva sargasaMhArau saiva sthitiH, yaiva sthitistAveva sargasaMhArAviti / tathAhiya eva kumbhasya sargaH sa eva mRtpiNDasya saMhAraH, bhAvasya bhAvAntarAbhAvasvabhAvenAvamA'sanAt / ya eva ca mRtpiNDasya saMhAraH, sa eva kumbhasya sargaH, abhAvasya bhAvAntarabhAvasvabhAvenAvamAsanAt / 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 / asadutpAdo vA vyomaprasavAdInAmapyutpAdaH syAt / tathA kevalaM saMharamANasya mRtpiNDasya saMhArakAraNAbhAvAdasaMharaNireva bhavet , saduccheda eva vA / tatra "bhAvAntarasvabhAvarUpo bhavatyabhAva" iti vacanAt / ghaTotpAdarUpeNa mRtpiNDabhaGga iva / yadi punarmithyAtvaparyAyabhaGgasya samyaktvopAdAnakAraNabhUtasyAbhAve'pi zuddhAtmAnubhUtirucirUpasamyaktvasyotpAdo bhavati, taryupAdAnakAraNarahitAnAM khapuSpAdInAmapyutpAdo bhavatu / na ca tathA / bhaMgo vA Natthi saMbhavavihINo paradravyopAdeyarUpamithyAtvasya bhaGgo nAsti / kathaMbhUtaH / pUrvoktasamyaktvaparyAyasaMbhavarahitaH / kasmAditi cet / bhaGgakAraNAbhAvAt , ghaTotpAdAbhAve mRtpiNDasyeva / dvitIyaM ca kAraNaM samyaktvaparyAyotpAdasya mithyAtvaparyAyAbhAvarUpeNa darzanAt / tadapi kasmAt / paryAyasya paryAyAntarAbhAvarUpatvAda, ghaTaparyAyasya mRtpiNDAbhAvarUpeNeva / yadi punaH samyaktvotpAdanirapekSo bhavati mithyAtvaparyAyAbhAvastIbhAva eva na syAt / kasmAt / abhAva 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 dekhane meM nahIM aatii| 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 dopa lagate haiMeka to kAryakI utpatti na hove, dUsare asatkA utpAda ho jAya / yahI dikhAte haiMghar3akA 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 dopa dikhAte haiM jo dhruvapanA sahita vastuke vinA utpAda ho sake, to asat vastukA utpAda ho jAnA cAhiye, aisA honepara AkAzake phUla bhI utpanna hone pra018

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138 - rAyacandrajainazAstramAlA - [a0 2, gA0 9mRtpiNDasyAsaMharaNau sarveSAmeva bhAvAnAmasaMharaNireva bhavet / saducchede vA saMvidAdInAmapyucchedaH syAt / tathA kevalAM sthitimupagacchantyA mRttikAyA vyatirekAkrAntasthityanvayAbhAvAdasthAnireva bhavet , kSaNikanityatvameva vA / tatra mRttikAyA asthAnau sarveSAmeva bhAvAnAmasthAnireva bhavet / kSaNikanityatve vA cittakSaNAnAmapi nityatvaM syAt / tata uttarottaravyatirekANAM sargeNa pUrvapUrvavyatirekANAM saMhAreNAnvayasthAvasthAnenAvinAbhUtamudyotamAnanirvighnatrailakSaNyalAJchanaM dravyamavazyamanumantavyam // 8 // athotpAdAdInAM dravyAdarthAntaratvaM saMharati uppAdahidibhaMgA vijaMte pajaestu pajAyA / davaM hi saMti NiyadaM tamhA davaM vadi savaM // 9 // kAraNAbhAvAditi, ghaTotpAdAbhAve mRtpiNDAbhAvasya iva / uppAdo vi ya bhaMgo Na viNA davveNa attheNa paramAtmarucirUpasamyaktvasyotpAdastadviparItamithyAtvasya bhaGgo vA nAsti / kaM vinA / tadubhayAdhArabhUtaparamAtmarUpadravyapadArtha vinA / kasmAt / dravyAbhAve vyayotpAdAbhAvAnmRttikAdravyAbhAve ghaTotpAdamRtpiNDabhaGgAbhAvAditi / yathA samyaktvamithyAtvaparyAyadvaye parasparasApekSamutpAdAditrayaM darzitaM tathA sarvadravyaparyAyeSu draSTavyamityarthaH // 8 // athotpAdavyayadhrauvyANi dravyeNa saha parasparAdhArAdheyabhAvatvAdanvayadravyArthikanayena dravyameva bhavatItyupadizati-uppAdahidibhaMgA vizuddhajJAnadarzanasvabhAvAtmatattvanirvikArasvasaMvedanajJAnarUpeNotpAdastasminneva kSaNe svasaMvedanajJAnavilakSaNAjJAnaparyAyarUpeNa bhaGgaH, tadubhayAdhArAtmadravyatvAvasthArUpeNa sthitirityuktalageMge / aura jo kevala vyaya hI mAneMge, to bhI do dUSaNa aaveNge| eka to nAza hIkA abhAva ho jAvegA, kyoMki mRtpiDakA nAza ghar3eke utpanna honese hai, arthAt yadi kevala nAza hI mAneMge, to nAzakA abhAva siddha hogA, kyoMki nAza utpAdake vinA nahIM hotaa| dUsare, satkA nAza hovegA, aura satke nAza honese jJAnAdikakA bhI nAza hokara dhAraNA na hogI / aura kevala dhruvake nAza mAnanese bhI do dUSaNa lagate haiN| eka to. paryAyakA nAza hotA hai, dUsare aniyako 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 vinA nahIM hotA / aura jo anityako nityatva hogA, to manakI gatiko bhI nityatA hogI / isaliye ina saba kAraNoMse 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 dhrauvya ina tInoM bhAvoMko dravyase abhedarUpa siddha karate haiM-[ utpAdasthitibhaGgAH ] utpAda, vyaya aura dhrauvya [ paryAyeSu ] dravyake paryAyoMmeM [ vidyante ] rahate haiM, aura [ hi ] nizcaya

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139 9.] - pravacanasAraH - utpAdasthitibhaGgA vidyante paryAyeSu paryAyAH / dravyaM hi santi niyataM tasmAdravyaM bhavati sarvam // 9 // utpAdavyayadhrauvyANi hi paryAyAnAlambante, te punaH paryAyA dravyamAlambante / tataH samastamapyetadekameva dravyaM na punadravyAntaram / dravyaM hi tAvatparyAyairAlambyate / samudAyinaH samudAyAtmakatvAt pAdapavat / yathA hi samudAyI pAdapaH skandhamUlazAkhAsamudAyAtmakaH skandhamUlazAkhAbhirAlambita eva pratibhAti, tathA samudAyi dravyaM paryAyasamudAyAtmakaM paryAyairAlambitameva pratibhAti / paryAyAstUtpAdavyayadhrauvyairAlambyante utpAdavyayadhrauvyANAmaMzadharmatvAt bIjAGkurapAdapavat / yathA kilAMzinaH pAdapasya bIjAkurapAdapatvalakSaNAstrayoM'zA bhaGgotpAdadhrauvyalakSaNairAtmadhamairAlambitAH samameva pratibhAnti, tathAMzino dravyasyocchidyamAnotpadyamAnAvatiSThamAnabhAvalakSaNAstrayoM'zA bhaGgotpAdadhrauvyalakSaNairAtmadharmairAlambitAH samameva pratibhAnti / yadi punarbhaGgotpAdadhrauvyANi dravyasyaiveSyante lakSaNAstrayo bhaGgAH kartAraH vijaMte 'vidyante tiSThanti / keSu / pajaesu samyaktvapUrvakanirvikArakhasaMvedanajJAnaparyAye tAvadutpAdastiSThati khasaMvedanajJAnaparyAyarUpeNa bhaGgastadubhayAdhArAtmadravyatvAvasthArUpaparyAyeNa dhrauvyaM cetyuktalakSaNakhakIyasvakIyaparyAyeSu pajjAyA davaM hi saMti te coktalakSaNajJAnAjjJAnatadubhayAdhArAtmadravyatvAvasthArUpapoyA hi sphuTaM dravyaM santi NiyadaM nizcitaM pradezAbhede'pi khakIyakhakIyasaMjJAlakSaNaprayojanAdibhedena tamhA dabaM havadi savaM yato nizcayAdhArAdheyabhAvena tiSThantyutpAdAdayastasmAtkAraNAdutpAdAditraya khasaMvedanajJAnAdiparyAyakarake ve [ paryAyAH ] paryAya [ dravye ] dravyameM [ santi ] rahate haiN| [tasmAt ] isa kAraNase [ niyataM ] yaha nizcaya hai, ki [ sarva ] utpAdAdi sava [ dravyaM] dravya hI [bhavati ] haiM, jude nahIM haiN| bhAvArtha-utpAda-vyaya-dhrauvyabhAva paryAyake Azrita haiM aura ve 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, vIjakA nAza aMkurakA utpAda aura vRkSatvakA dhruvapanA hai / isI prakAra aMzI dravyake utpadyamAna vinAzIka aura sthiratArUpa-ye tIna paryAyarUpa aMza haiM, so utpAda-vyaya-dhruvatvase saMyukta haiM / utpAda-vyaya-dhruvabhAva paryAyoMmeM hote haiN| 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 utpanna honese ananta dravya hojAveM, aura jo dravya dhruva hove, to paryAyakA nAza hove, aura paryAyake nAzase

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- rAyacandrajainazAstramAlA - [a0 2, gA0 10.. tadA samagrameva viplavate / tathAhi bhaGge tAvat kSaNabhaGgakaTAkSitAnAmekakSaNa eva sarvadravyANAM saMharaNAdravyazUnyatAvatAraH samucchedo vA / utpAde tu pratisamayotpAdamudritAnAM pratyekaM dravyANAmAnantyamasadutpAdo vA / dhrauvye tu kramabhuvAM bhAvAnAmabhAvAdravyasyAbhAvaH kSaNikatvaM vA / ata utpAdavyayadhrauvyairAlambyantAM paryAyAH paryAyaizca dravyamAlambyatAM, yena samastamapyetadekameva dravyaM bhavati // 9 // athotpAdAdInAM kSaNabhedamudasya dravyatvaM dyotayati samavedaM khalu davaM sNbhvtthidinnaassnnnnid?hiN| ekkammi ceva samaye tamhA davaM khu tattidayaM // 10 // samavetaM khalu dravyaM saMbhavasthitinAzasaMjJitArthaiH / ekasmin caiva samaye tasmAdravyaM khalu tatritayam // 10 // trayaM cAnvayadravyArthikanayena sarva dravyaM bhavati / pUrvottotpAdAditrayasya tathaiva khasaMvedanajJAnAdiparyAyatrayasya 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 davaM samavetamekIbhUtamabhinnaM bhavati khalu sphuTam / kim / Atmadravyam / kaiH saha saMbhavaThidiNAsasaNNidadvehiM samyaktvajJAnapUrvakanizcalanirvikAranijAtmAnubhUtilakSaNavItarAgacAritraparyAyeNotpAdaH tathaiva rAgAdiparadravyaikatvapariNatirUpacAritraparyAyeNa nAzastadubhayAdhArAtmadravyatvAvasthArUpaparyAyeNa sthitirityuktalakSaNasaMjJitvotpAdavyayadhrauvyaiH saha / tarhi kiM bauddhamatavadbhinnabhinnasamaye trayaM bhaviSyati / naivam / dravyakA bhI nAza ho jAve / isaliye utpAdAdi dravyake Azrita nahIM haiM, paryAyake Azrita haiM / 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 haiM / 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 mAvoMse [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 utpAdavyaya-dhrauvya eka samayavartI haiM-yaha siddhAnta ThIka nahIM haiM, ina tInoMkA samaya judA judA hai,

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10.] --pravacanasAraH. iha hi yo nAma vastuno janmakSaNaH sa janmanaiva vyAptatvAt sthitikSaNo nAzakSaNazca na bhavati / yazca. sthitikSaNaH sa khalUbhayorantarAladurlalitatvAjanmakSaNo nAzakSaNazca na bhavati / yazca nAzakSaNaH sa tUpAdyAvasthayA ca nazyato janmakSaNaH sthitikSaNazca na bhavati / ityutpAdAdInAM vitaLamANaH kSaNabhedo hRdayabhUmimavatarati, avataratyevaM yadi dravyamAtmanaivotpadyate AtmanaivAvatiSThate Atmanaiva nazyatItyabhyupagamyate / tattu nAbhyupagatam / paryAyANAmevotpAdAdayaH kutaH kSaNabhedaH / tathAhi-yathA kulAladaNDacakracIvarAropyamANasaMskArasannidhau ya eva vardhamAnasya janmakSaNaH sa eva mRtpiNDasya nAzakSaNaH sa eva ca koTidvayAdhirUDhasya mRttikAtvasya sthitikSaNaH / tathA antaraGgabahiraGgasAdhanAropyamANasaMskArasannidhau ya evottaraparyAyasya janmakSaNaH sa eva prAktanaparyAyasya nAzakSaNaH sa eva ca koTidvayAdhirUDhasya dravyatvasya sthitikssnnH| yathA ca vardhamAnamRtpiNDamRttikAtveSu pratyekavInyutpAdavyayadhrauvyANi trisvabhAvasparzinyAM mRttikAyAM sAmastyenaikasamaya evAvalokyante, tathA uttaraprAktanaparyAyadravyatveSu pratyekavartInyapyutpAdavyayaekkammi ceva samaye aGgulidravyasya vakraparyAyavatsaMsArijIvasya maraNakAle Rjugativat kSINakaSAyacaramasamaye kevalajJAnotpattivadayogicaramasamaye mokSavaccetyekasminsamaya eva / tamhA davaM khu tattidayaM yasmAtpUrvoktaprakAreNaikasamaye bhaGgatrayeNa pariNamati tasmAtsaMjJAlakSaNaprayojanAdikyoMki 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 skte| 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, aura Apa hI naSTa hotA, to avazya hI tIna samaya hote, paraMtu aisA nahIM hai" / paryAyase utpAda, vyaya, dhrauvya hote haiM, isa kAraNa eka hI samayameM sadhate haiM / jaise daMDa, cakra, sUta, kuMbhakArAdike nimittase ghaTake 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 hone para AgAmI paryAyake utpanna honekA jo samaya hai, vahI pUrva paryAyake nArzakA samaya hai, aura .. ina donoM avasthAoMmeM dravya apane svabhAvako chor3atA nahIM hai isaliye usI samaya dhruva hai| jaise mRttikA dravyameM ghaTa, mRtpiDa aura mRttikAbhAva ina paryAyoMse eka hI samayameM utpAda-vyaya-dhrauvya haiM, usI prakAra paryAyoMke dvArA dravyameM bhI jAnanA cAhiye / pUrva paryAyakA nAza, uttara paryAyakA utpAda, aura dravyatvase dhruvatA, ye tIna bhAva eka hI sama' yamai sadhate haiN| hA~, yadi dravya hI upajatA, vinazatA, to eka samaya avazya hI nahIM

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142 -- rAyacandrajainazAstramAlA - [a0 2, gA0 11dhauvyANi trisvabhAvasparzini dravye sAmastyenaikasamaya evAvalokyante / yathaiva ca vardhamAnapiNDamRttikAtvavartInyutpAdavyayadhrauvyANi mRttikaiva na vastvantaraM, tathaivottaraprAktanaparyAyaMdravyatvavartInyapyutpAdavyayadhrauvyANi dravyameva na khalvarthAntaram // 10 // . atha dravyasyotpAdavyayadhrauvyANyanekadravyaparyAyadvAreNa cintayati pADubbhavadi ya aNNo pajjAo pajao vayadi annnno| dabassa taM pi davaM va paNaTuMNa uppaNaM // 11 // prAdurbhavati cAnyaH paryAyaH paryAyo vyeti anyaH / ___ dravyasya tadapi dravyaM naiva praNaSTaM notpannam // 11 // iha hi yathA kilaikakhyaNukaH samAnajAtIyo'nekadravyaparyAyo vinazyatyanyazcaturaNukaH prajAyate, te tu jayazcatvAro vA pudgalA avinaSTAnutpannA evAvatiSThante / tathA sarve'pi bhede'pi pradezAnAmabhedAtrayamapi khu sphuTaM dravyaM bhavati / yathedaM cAritrAcAritraparyAyadvaye bhaGgatrayamabhedena darzitaM tathA sarvadravyaparyAyepvavaboddhavyamityarthaH // 10 // evamutpAdavyayadhrauvyarUpa lakSaNavyAkhyAnamukhyatayA gAthAtrayeNa tRtIyasthalaM gatam / atha dravyaparyAyeNotpAdavyayadhrauvyANi darzayati-pADubbhavadi ya prAdurbhavati ca jAyate aNNo anyaH kazcidapUrvAnantajJAnasukhAdiguNAspadabhUtaH zAzvatikaH / sa kaH / pajAo paramAtmAvAptirUpaH svabhAvadravyaparyAya pajao vayadi aNNo paryAyo vyeti vinazyati / kathaMbhUtaH / anyaH pUrvottamokSaparyAyAdbhinno nizcayaratnatrayAtmakanirvikalpasamAdhirUpasyaiva mokSaparyAyasyopAdAnakAraNabhUtaH / kasya saMbandhI paryAyaH / davasa paramAtmadravyasya / taM pi davaM tadapi paramAtmadravyaM Neva paNaTaM Na uppaNNaM zuddhadravyArthikanayena naiva naSTaM na cotpannam / athavA saMsArijIvApekSayA devAdisadhatA, paraMtu paryAyakI apekSA acchI taraha sadhate haiM, koI zaMkA nahIM rahatI / aura jaise ghaTa, mRtpiDa, mRttikAbhAvarUpa utpAda-vyaya-dhrauvya mRttikAse jude padArtha nahIM haiM, mRttikArUpa hI haiM, usI prakAra utpAda, vyaya, prauvya ye dravyase judA nahIM haiM, dravyasvarUpa hI haiM // 10 // Age aneka dravyoMke saMyogase jo paryAya hote haiM, unake dvArA utpAda-vyaya dhrauvyakA nirUpaNa karate haiM-[ dravyasya ] samAna jAtivAle dravyakA [anya: 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 na utpanna huA hai, dravyapanese dhruva hai / bhAvArtha-saMyogavAle 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|

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12.] -pravacanasAraH - 143 samAnajAtIyA dravyaparyAyA vinazyanti prajAyante ca / samAnajAtIni dravyANi tvavinaSTAnutpannAnyevAvatiSThante / yathA caiko manuSyatvalakSaNo'samAnajAtIyo vinazyatyanyastridazatvalakSaNaH prajAyate tau ca jIvapudgalau avinaSTAnutpannAvevAtiSThete, tathA sarve'pyasamA- . najAtIyA dravyaparyAyA vinazyanti prajAyante ca asamAnajAtIni dravyANi tvavinaSTAnutpannAnyevAvatiSThante / evamAtmanA dhruvANi dravyaparyAyadvAreNotpAdavyayIbhUtAnyutpAdavyayadhrauvyANi dravyANi bhavanti // 11 // atha dravyasyotpAdavyayadhrauvyANyekadravyaparyAyadvAreNa cintayati pariNamadi sayaM davaM guNado ya guNaMtaraM sadavisi / tamhA guNapajjAyA bhaNiyA puNa davameva tti // 12 // pariNamati svayaM dravyaM guNatazca guNAntaraM sadaviziSTam / tasmAdguNaparyAyA bhaNitAH punaH dravyameveti // 12 // rUpo vibhAvadravyaparyAyo jAyate manuSyAdirUpo vinazyati tadeva jIvadravyaM nizcayena na cotpanna na ca vinaSTaM, pudgaladravyaM vA vyaNukAdiskandharUpakhajAtIyavibhAvadravyaparyAyANAM vinAzotpAde'pi nizcayena na cotpannaM na ca vinaSTamiti / tataH sthitaM yataH kAraNAdutpAdavyayadhrauvyarUpeNa dravyaparyAyANAM vinAzotpAde'pi dravyasya vinAzo nAsti, tataH kAraNAdravyaparyAyA api dravyalakSaNaM bhavantItyabhiprAyaH // 11 // atha dravyasyotpAdavyayadhrauvyAdiguNaparyAyamukhyatvena pratipAdayati-pariNamadi sayaM davaM pariNamati svayaM svayamevopAdAnakAraNabhUtaM jIvadravyaM kartR / kaM pariNamati / guNado ya guNaMtaraM nirupamarAgasvasaMvedanaguNAtkevalajJAnotpattibIjabhUtAtsakAzAtsakalavimalakevalajJAnaguNAntaram / kathaMbhUtaM satpariNamati / sadavisiTuMkhakIyasvarUpatvAccidrUpAstitvAdaviziSTamabhinnam / tamhA guNapajjAyA bhaNiyA puNa davameva tti tasmAt 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, dhruva haiM, isI prakAra aura 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 dravyaparyAyadvArase utpAda-vyaya aura dhrauvya 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

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- rAyacandrajainazAkhamAlA - [ a0 2, gA0 13 ekadravyaparyAyA N hi guNaparyAyAH, guNaparyAyANAmekadravyatvAt / ekadravyatvaM hi teSAM sahakAraphalavat / yathA kila sahakAraphalaM svayameva haritabhAvAt pANDubhAvaM pariNamatpUrvItarapravRttaharitapANDubhAvAbhyAmanubhUtAtmasattAkaM haritapANDubhAvAbhyAM samamaviziSTasattAkatayaikameva vastu na vastvantaraM, tathA dravyaM svayameva pUrvAvasthAvasthitaguNAduttarAvasthAvasthitaguNaM pariNamatpUrvottarAvasthAvasthitaguNAbhyAM tAbhyAmanubhUtAtmasattAkaM pUrvottarAvasthitaguNAbhyAM samamaviziSTasattAkatayaikameva dravyaM na dravyAntaram / yathaiva cotpadyamAnaM pANDubhAvena, vyayamAnaM haritabhAvenAvatiSThamAnaM sahakAraphalatvenotpAdavyayazrauvyANyekavastuparyAyadvAreNa sahakAraphalaM tathaivotpadyamAnamuttarAvasthAvasthitaguNena, vyayamAnaM pUrvAvasthAvasthitaguNenAvatiSThamAnaM dravyatvaguNenotpAdavyayabhauvyANyekadravyaparyAyadvAreNa dravyaM bhavati // 12 // atha sattAdravyayoranarthAntaratvena yuktimupanyasyati - 144 Na havadi jadi saddavaM asaduvaM havadi taM kahaM davaM / havadi puNo aNNaM vA tamhA davaM sayaM sattA // 13 // kAraNAnna kevalaM pUrvasUtroditAH dravyaparyAyAH dravyaM bhavanti, guNarUpaparyAyA guNaparyAyA bhaNyante te'pi dravyameva bhavanti / athavA saMsArijIvadravyaM matismRtyAdivibhAvaguNaM tyaktvA zrutajJAnAdi - vibhAvaguNAntaraM pariNamati, pudgaladravyaM vA pUrvoktazuklavarNAdiguNaM tyaktvA raktAdiguNAntaraM pariNamati haritaguNaM tyaktvA pANDuraguNAntaramAmraphalamiveti bhAvArthaH // 12 // evaM svabhAvavibhAvarUpA dravyaparyAyA guNaparyAyAzca nayavibhAgena dravyalakSaNaM bhavanti itikathanamukhyatayA haiM [ iti bhaNitAH ] aisA bhagavAnne kahA hai / bhAvArtha-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 avasthA meM rahanevAle guNase anya avasthAke guNarUpa pariNamana karatA hai, paraMtu ukta pUrva-uttara avasthAse dravya anyarUpa nahIM hotA, guNake pariNamanase bheda hotA hai, dravya to donoM avasthAoM meM eka hI hai / aura jaise Ama pIlepanese utpanna hotA hai, harepanese naSTa hotA hai, tathA Amrapanese dhruva hai, paraMtu ye utpAda - vyaya dhrauvya eka dravyaparyAyarUpa Amase jur3e 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-zravya eka dravyaparyAyake dvArA dravyase jude nahIM haiM, dravya hI haiM / ye guNaparyAya meM utpAda vyaya - dhrauvya Age sattA aura dravyake abheda dikhalAte haiM - [ yadi ] jo tmaka vastu [ sat] astitvarUpa [ na bhavati ] nahIM ho 1 1 jAnane cAhiye // 12 // [ dravyaM ] guNaparyAyA [ tadrA ] to [ dhruvaM ]

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-pravacanasAra: 13.] 145 na bhavati yadi sadravyamasadbhuvaM bhavati tatkathaM dravyam / bhavati punaranyadvA tasmAdravyaM svayaM sattA // 13 // yadi hi dravyaM svarUpata eva sanna syAttadA dvitayI gatiH asadvA bhavati, sattAtaH pRthagvA bhavati / tatrAsadbhavadrauvyasthAsaMbhavAdAtmAnamadhArayadravyamevAstaM gacchet / sattAtaH pRthagbhavat sattAmantareNAtmAnaM dhArayattAvanmAtraprayojanAM sattAmevAstaM gamayet / svarUpatastu sadbhavadrauvyasya saMbhavAdAtmAnaM dhArayadravyamudgacchet / sattAto'pRthagbhUtvA cAtmAnaM gAthAdvayena caturthasthalaM gatam / atha sattAdravyayorabhedaviSaye punarapi prakArAntareNa yuktiM darzayati--Na havadi jadi saddavaM paramacaitanyaprakAzarUpeNa svarUpeNa kharUpasattAstitvaguNena yadi cet sanna bhavati / kiM kartR / paramAtmadravyaM tadA asaddhavaM hodi asadavidyamAnaM bhavati dhruvaM nizcitam / avidyamAnaM sat taM kahaM davaM tatparamAtmadravyaM kathaM bhavati kiMtu naiva / sa ca pratyakSavirodhaH / kasmAt / khasaMvedanajJAnena gamyamAnatvAt / athAvicAritaramaNIyanyAyena sattAguNAbhAve'pyastIti. cet tatra vicAryate-yadi kevalajJAnadarzanaguNAvinAbhUtakhakIyasvarUpAstitvAtpRthagbhUtA tiSThati tadA svarUpAstitvaM nAsti kharUpAstitvAbhAve dravyamapi nAsti / athavA khakIyakharUpAstitvAtsaMjJAlakSaNaprayojanAdibhede'pi pradezarUpeNAbhinnaM tiSThati tadA saMmatameva / atrAvasare saugatamatAnusArI kazcidAha-siddhaparyAyasattArUpeNa zuddhAtmadravyamupacAreNAsti, na ca mukhyavRttyeti / parihAramAha-siddhaparyAyopAdAnakAraNabhUtaparamAtmadravyAbhAve siddhaparyAyasattaiva na saMbhavati vRkSAbhAve phalamiva / atra prastAve naiyAyikamatAnusArI kazcidAha-havadi puNo 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 ] isa kAraNa [dravyaM] dravya [khayaM sattA] Apa hI sattAsvarUpa hai, bheda nahIM hai| bhAvArtha-jo dravya sattArUpa na hove, to doSa Ate haiM / yA to dravya asat hotA hai, yA sattAse judA hotA hai| 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 hogaa| yadi sattAse pra0 19

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-- rAyacandrajainazAstramAlA- [a0 2, gA0 14dhArayattAvanmAnaprayojanAM sattAmudgamayet / tataH svayameva dravyaM sattvenAbhyupagantavyaM, bhAvabhAvavatorapRthaktvenAnanyatvAt // 13 // atha pRthaktvAnyatvalakSaNamunmudrayati pavibhattapadesattaM pudhattasidi sAsaNaM hi vIrassa / / aNNattamatabhAvo Na tabbhavaM hodi kadhamegaM // 14 // pravibhaktapradezatvaM pRthaktvamiti zAsanaM hi vIrasya / anyatvamatadbhAvo na tadbhavat bhavati kathamekam // 14 // pravibhaktapradezatvaM hi pRthaktvasya lakSaNam / tattu sattAdravyayorna saMbhAvyate, guNaguNinoH pravibhaktapradezatvAbhAvAt 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 sattAdravyayorvidyata eva guNaguNinostadaNNaM vA tatparamAtmadravyaM bhavati punaH kiMtu sattAyAH sakAzAdanyadbhinnaM bhavati pazcAtsattA: samavAyAtsadbhavati / AcAryAH parihAramAhuH-sattAsamavAyAtpUrva dravyaM sadasadvA, yadi sattadA sattAsamavAyo vRthA pUrvamevAstitvaM tiSThati, athAsattarhi khapuSpavadavidyamAnadravyeNa saha kathaM sattAsamavAyaM karoti, karotIti cettarhi khapuSpeNApi saha sattAkartRsamavAyaM karotu, na ca tathA / tamhA davaM sayaM sattA tasmAdabhedanayena zuddhacaitanyasvarUpasattaiva paramAtmadravyaM bhavatIti / yathedaM paramAtmadravyeNa saha zuddhacetanAsattAyA abhedavyAkhyAnaM kRtaM tathA sarveSAM cetanadravyANAM svakIyasvakIyasattayA sahAbhedavyAkhyAnaM kartavyamityabhiprAyaH // 13 // ___ atha pRthaktvalakSaNaM kimanyatvalakSaNaM ca kimiti pRSTe pratyuttaraM dadAti-pavibhattapadesattaM pudhattaM pRthaktvaM bhavati pRthaktvAbhidhAno bhavati / kiviziSTam / prakarSeNa vibhaktapradezatvaM bhinnapradezatvam / kiMvat / daNDadaNDivat / itthaMbhUtaM pRthaktvaM zuddhAtmadravyazuddhasattAguNayorna dravya pRthak nahIM hogA, to dravya apane svarUpako dhAraNa karatA huA, sattAke prayojanako pragaTa karegA, aura sattAkA nAza na hogA / isaliye dravya satUrUpa hai / dravya guNI hai, sattA guNa haiM / 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 [pravibhaktapradezatvaM] jisameM dravyake pradeza atyanta bhinna hoM, vaha [pRthaktvaM] pRthaktva nAmakA bheda hai / aura [ atadbhAvaH] pradeza

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14.] -pravacanasAra: - - 147 bhAvasyAbhAvAt zuklottarIyavadeva / tathAhi-yathA yaH kilaikacakSurindriyaviSayamApadyamAnaH samastetarendriyagrAmagocaramatikrAntaH zuklo guNo bhavati, na khalu tadakhilendriyagrAmagocarIbhUtamuttarIyaM bhavati, yaca kilAkhilendriyagrAmagocarIbhUtamuttarIyaM bhavati, na khalu sa ekacakSurindriyaviSayamApadyamAnaH samastetarendriyagrAmagocaramatikrAntaH zuklo guNo bhavatIti tayostadbhAvasyAbhAvaH / tathA yA kilAzritya vartinI nirguNaikaguNasamuditA vizepaNaM vidhAyikA vRttisvarUpA sattA bhavati, na khalu tadanAzritya varti guNavadanekaguNasamuditaM vizeSyaM vidhIyamAnaM vRttimatsvarUpaM ca dravyaM bhavati yattu kilAnAzritya varti guNavadanekaguNasamuditaM vizeSyaM vidhIyamAnaM vRttimatsvarUpaM ca dravyaM bhavati, na khalu ghaTate, kasmAddhetobhinnapradezAbhAvAt / kayoriva / zuklavastrazuklaguNayoriva idi sAsaNaM hi vIrassa iti zAsanamupadeza AjJeti / kasya / vIrasya vIrAbhidhAnAntimatIrthakaraparamadevasya / aNNataM tathApi pradezAbhede'pi muktAtmadravyazuddhasattAguNayoranyatvaM bhinnatvaM bhavati / kathaMbhUtam / atabbhAvo atadbhAvarUpaM saMjJAlakSaNaprayojanAdibhedakhabhAvam / yathA pradezarUpeNAbhedastathA saMjJAdilakSaNarUpeNApyabhedo bhavatu ko doSa iti cet / naivam / Na tabbhavaM hodi tanmuktAtmadravyaM zuddhAtmasattAguNena saha pradezAbhede'pi saMjJAdirUpeNa tanmayaM na bhavati kadhamegaM tanmayatvaM hi kilaikatvalakSaNaM saMjJAdirUpeNa tanmayaM tvabhAvamekatvaM kiMtu nAnAtvameva / yadaM muktAtmadravye pradezAbhede'pi saMjJAdirUpeNa nAnAtvaM kathitaM tathaiva sarvavyANAM khakIyakhakIyasvarUpAstitvaguNena saha bhedake vinA saMjJA, saMkhyA, lakSaNAdise jo guNa-guNI-bheda hai, so [anyatvaM] anyatva hai / paraMtu sattA aura dravya [tadbhavaM ] usI bhAva arthAt eka hI svarUpa [na bhavati] nahIM hai, phira [kathaM ekaM] donoM eka kaise ho sakate haiM ? nahIM ho sakate / bhAvArthajisa prakAra daMDa aura daMDImeM pradeza-bheda hai, usa prakArake pradeza-bhedako pRthaktva' kahate haiM / yaha 'pRthaktva' sattAmeM nahIM hai, 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 haiN| 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 svarUpabheda 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 haiN| anyatva-bheda mAnanA hI pdd'egaa|

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148 -- rAyacandrajainazAstramAlA - [a0 2, gA0 15sAzritya vartinI nirguNaikaguNasamuditA vizeSaNaM vidhAyikA vRttisvarUpA ca sattA bhavatIti tayostadbhAvasyAbhAvaH / ata eva ca sattAdravyayoH kathaMcidanAntaratve'pi sarvathaikatvaM na zaGkanIyaM, tadbhAvo hyekatvasya lakSaNam / yattu na tadbhavadvibhAvyate tatkathamekaM syAt / api tu guNaguNirUpeNAnekamevetyarthaH // 14 // athAtadbhAvamudAhRtya prathayati saddavaM sacca guNo sacceva ya pajao tti vitthaaro| . jo khalu tassa abhAvo so tadabhAvo atavbhAvo // 15 // sadravyaM sacca guNaH saJcaiva ca paryAya iti vistAraH / yaH khalu tasyAbhAvaH sa tadabhAvo'tadbhAvaH // 15 // jJAtavyamityarthaH // 14 // athAtadbhAvaM vizeSeNa vistArya kathayati-saddavaM sacca guNo sacceva ya panjao tti vitthAro sadravyaM saMzca guNaH saMzcaiva paryAya iti sattAguNasya dravyaguNajaise vastra aura zukla guNameM anyatva-bheda hai, usI prakAra sattA aura dravyameM hai, kyoMki vastra meM 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 hai| 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 sparzarasa 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 vizepatAse 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]

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15.] -pravacanasAra: . .149 .. yathA khalvekaM muktAphalasragdAma, hAra iti sUtramiti muktAphalamiti tredhA vistAryate, tathai dravyaM dravyamiti guNa iti paryAya iti tredhA vistAryate / yathA caikasya muktAphalasragdAnaH zuklo guNaH zuklo hAraH zuklaM sUtraM zuklaM muktAphalamiti tredhA vistAryate, tathaikasya dravyasya sattAguNaH sadravyaM sadguNaH satparyAya iti tredhA vistAryate / yathA caikasmin muktAphalasragdAgni yaH zuklo guNaH sa na hAro na sUtraM na muktAphalaM yazca hAraH sUtraM muktAphalaM sa na zuklo guNa itItaretarasya yastasyAbhAvaH sa tadabhAvalakSaNo'tadbhAvo'nyatvanivandhanaparyAyeSu vistAraH / tathAhi,-yathA muktAphalahAre sattAguNasthAnIyo 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 zuklaguNena 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 siddhatvaparyAya 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 saMjJAlakSaNaprayojanAdibhedaH ityarthaH / tadyathA-yathA muktAphalahAre yo'sau zuklaguNastadvAcakena zuklamityakSaradvayena hAro vAcyo na bhavati sUtraM vA muktAphalaM vA, hArasUtramuktAphalazabdaizca zuklaguNo vAcyo na bhavati / evaM parasparaM pradezAbhede'pi yo'sau saMjJAdibhedaH sa tasya pUrvoktalakSaNatadbhAvasyAbhAvastadbhAvo bhaNyate / sa ca tadbhAvaH punarapi kiM bhaNyate / atadbhAvaH saMjJAlakSaNaprayojanAdibheda nizcaya karake [ya] jo [tasya ] usa sattA-dravya-guNa-paryAyakI ekatAkA [abhAvaH] parasparameM abhAva hai, [sa] 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, skheta hAra, sveta sUta, aura sveta 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 bheda-vivakSAse jo sveta guNa hai, so hAra nahIM hai, sUta nahIM hai, aura motI nahIM hai| tathA jo hAra sUta motI haiM, ve sveta guNa nahIM haiM, aisA paraspara bheda hai, usI prakAra eka dravyameM jo sattA guNa hai, vaha dravya nahIM, guNa nahIM,

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150 . -rAyacandrajainazAstramAlI = [a0 2, gA0 16 bhUtaH / tathaikasmin dravye yaH sattAguNastanna dravyaM nAnyo guNo na paryAyo yacca dravya* manyo guNaH paryAyo vA sa na sattAguNa itItaretarasya yastasyAbhAvaH sa tadabhAvalakSaNo'tadbhAvo'nyatvanibandhanabhUtaH // 15 // atha sarvathA'bhAvalakSaNatvamatadbhAvasya niSedhayati jaM davaM laNNa guNo jo vi guNo so Na tcmtthaado| eso hi atabhAvo Neca abhAvo tti Nidiho // 16 // yadravyaM tanna guNo yo'pi guNaH sa na tattvamarthAt / eSa hyatadbhAvo naiva abhAva iti nirdiSTaH // 16 // ekasmindravye yadravyaM guNo na tadbhavati, yo guNaH saH dravyaM na bhavatItyevaM yadravyasya guNarUpeNa guNasya vA dravyarUpeNa tenAbhavanaM so'tadbhAvaH / etAvataivAnyatvavyavahArasiddherna punadravyasyAbhAvo guNo guNasyAbhAvo dravyamityevaMlakSaNo'bhAvo'tadbhAva, evaM satyekadravyasyAnekatvamubhayazUnyatvamapoharUpatvaM vA syAt / tathAhi-yathA khalu cetanadravyasyAbhAvo'cetanadravyamacetanadravyasyAbhAvazcetanadravyamiti tayoranekatvaM, tathA dravyasyAbhAvo guNo guNasthAbhAvo dravyamityekasyApi dravyasyAnekatvaM syAt / yathA suvarNasyAbhAve suvarNatvasyAbhAvaH suvarNatvasyAbhAve suvarNasyAbhAva ityubhayazUnyatvaM, tathA dravyasyAbhAve guNasyAbhAvo guNaiti / tathA muktajIve yo'sau zuddhasattAguNastadvAcakena sattAzabdena muktajIvo vAcyo na bhavati kevalajJAnAdiguNo vA siddhaparyAyo vA muktajIvakevalajJAnAdiguNasiddhaparyAyaizca zuddhasattAguNo vAcyo na bhavati / ityevaM parasparaM pradezabhede'pi yo'sau saMjJAdibhedaH saMstasya pUrvoktalakSaNatadbhAvasyAbhAvastadbhAvo bhayo / sa ca tadabhAvaH punarapi kiM bhaNyate / atadbhAvaH saMhAlakSaNaprayojanAdibheda ityarthaH / yathAtra zuddhAtmani zuddhasattAguNena sahAbhedaH sthApitastathA yathAsaMbhavaM sarvadravyeSu jJAtavya ityabhiprAyaH // 15 // atha guNaguNinoH pradezabhedaniSedhena tameva saMjJAdibhedarUpamatadbhAvaM draDhayati-jaM davaM taNNa guNo 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

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16. ] * pravacanasAraH 151 syAbhAve dravyasyAbhAva ityubhayazUnyatvaM syAt / yathA paTAbhAvamAtrameva ghaTo ghaTAbhAvamAtrameva paTa ityubhayorapoharUpatvaM tathA dravyAbhAvamAtrameva guNo guNAbhAvamAtrameva dravyayaddravyaM sa na guNaH yanmuktajIvadravyaM sa zuddhaH san guNo na bhavati / muktajIvadravyazabdena zuddhasattAguNo vAcyo na bhavatItyarthaH / jo vi guNo so Na tacca matthAdo yo'pi guNaH sa na tattvaM dravyamarthataH paramArthataH, yaH zuddhasattAguNaH sa muktAtmadravyaM na bhavati / zuddhasattAzabdena muktAtmadravyaM vAcyaM na bhavatItyarthaH / eso hi ata bhAvo epa uktalakSaNo hi sphuTamatadbhAvaH / uktalakSaNa iti ko'rthaH / guNaguNinoH saMjJAdibhede'pi pradezabhedAbhAvaH Neva abhAvo ttiNiddiTTho 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 dUpaNaM prApnoti--yathA suvarNatvaguNapradezebhyo bhinnasya suvarNasyAbhAvastathaiva suvarNapradezebhyo bhinnasya suvarNatvaguNasyApyabhAvaH, tathA sattAguNapradezebhyo bhinnasya muktajIvadravyasyAbhAvastathaiva mukta jI - vadravyapradezebhyo bhinnasya sattAguNasyApyabhAvaH ityubhayazUnyatvaM prApnoti / yathedaM muktajIvadravye Dow [ 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 anyatva-bheda 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 nAza honA, 2 aura apoharUpatva dopakA prasaMga, 3 isa prakAra tIna doSa upasthita hote haiM / ve isa prakAra haiM ki, jaise jIvakA abhAva ajIva hai, aura ajIvakA abhAva jIva hai, isaliye ina donoM meM anekatva hai, usI prakAra dravyakA abhAva guNa, aura guNakA abhAva dravya, mAnane se ekatvake anekatva dravyakA prasaMga AvegA 1 / jaise soneke abhAvase soneke guNakA abhAva hotA hai, aura soneke guNake abhAva se 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 donoMmeM kisIkA rUpa kisImeM nahIM hai, usI prakAra dravyakA abhAva abhAvamAtra guNa hogA, aura guNakA abhAvamAtra dravya hogA, isa taraha apoharUpatva dopakA prasaMga AvegA 3 / isaliye jo dravya-guNakI ekatA

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152. - rAyacandrajainazAstramAlA - [a0 2, gA0 17 - mityatrApyapoharUpatvaM syAt / tato dravyaguNayorekatvamazUnyatvamanapohatvaM cecchatA. yathodita evAtadbhAvo'bhyupagantavyaH // 16 // .atha sattAdravyayorguNaguNibhAvaM sAdhayati jo khalu davasahAyo pariNAmo so guNo sdvisiho| sadavahidaM sahAve davati jiNovadesoyaM // 17 // 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 saMzabdhate tadaviziSTaguNabhUta eva dravyasya svabhAvabhUtapariNAmaH dravyavRttehi trikoTisamayaspazinyAH pratikSaNaM tena svabhAvena pariNamanAdravyasvabhAvabhUta eva tAvatpariNAmaH / sa saMjJAdibhedabhinnasyAtadbhAvastasya sattAguNena saha pradezAbhedavyAkhyAnaM kRtaM tathA sarvadravyeSu yathAsaMbhavaM jJAtavyamityarthaH // 16 // evaM dravyasyAstitvakathanarUpeNa prathamagAthA pRthaktvalakSaNAtadbhAvavidhAnAnyatvalakSaNayoH kathanena dvitIyA saMjJAlakSaNaprayojanAdibhedarUpasyAtadbhAvasya 'vivaraNarUpeNa tRtIyA tasyaiva dRr3hIkaraNArthaM ca caturthI dravyaguNayorabhedaviSaye yuktikathanamukhyatayA gAthAcatuSTayena paJcamasthalaM gatam / atha sattA guNo bhavati dravyaM ca guNI bhavatIti pratipAdayatijo khalu davasahAvo pariNAmo yaH khalu sphuTaM dravyasya khabhAvabhUtaH pariNAmaH paJcendriyaviSayAnubhavarUpamanovyApArotpannasamastamanoratharUpavikalpajAlAbhAve sati yazcidAnandaikAnubhUtirUpaH svasthabhAvastasyotpAdaH, pUrvoktavikalpajAlavinAzo vyayaH, tadubhayAdhArabhUtaM jIvatvaM dhrauvyamityuktalakSaNotpAdavyayadhrauvyAtmakajIvadravyasya khabhAvabhUto yo'sau pariNAmaH so guNo sa guNo bhavati sa pariNAmaH / kathaMbhUtaH sanguNo bhavati / sadavisiTTho sato'stitvAdaviziSTo'bhinnastadutpAdAditrayaM tiSThatyastitvaM caikaM tiSThatyastitvena saha kathamabhinno cAhate haiM, donoMkA nAza nahIM cAhate haiM, aura apoharUpatva doSase judA rahanA cAhate haiM, unheM bhagavAn vItarAgadevane jo guNa-guNImeM vyavahArase anyatva-bheda dikhalAyA hai, . use aMgIkAra karanA cAhiye, sarvathA abhAvarUpa mAnanA yogya nahIM hai // 16 // Age sattA aura dravyakA guNa-guNI-bhAva dikhalAte haiM-[SaH ] jo [khalu] nizcayase [ dravyasvabhAvaH] dravyakA svabhAvabhUta [ pariNAmaH] utpAda, vyaya, dhruvarUpa trikAla saMbaMdhI pariNAma hai, [sa] 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]

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18.1 . .. - pravacanasAraH - 153 tvastitvabhUtadravyavRttyAtmakatvAtsadaviziSTo dravyavidhAyiko guNa eveti sattAdravyayorguNaguNibhAvaH siddhyati // 17 // atha guNaguNino nAtvamupahanti Natthi guNo tti va koI pajAo ttIha vA viNA daI / dabattaM puNabhAvo tamhA davaM sayaM sattA // 18 // nAsti guNa iti vA kazcit paryAya itIha vA vinA dravyam / dravyatvaM punarbhAvastasmAdravyaM svayaM sattA // 18 // na khalu dravyAtpRthagbhUto guNa iti vA paryAya iti vA kazcidapi syAt / yathA suvarNAtpRthagbhUtaM tatpItatvAdikamiti vA tatkuNDalAdikatvamiti vA / atha tasya tu bhavatIticet / "utpAdavyayadhrauvyayuktaM sat" iti vacanAt / evaM sati sattaiva guNo bhavatItyarthaH / iti guNavyAkhyAnaM gatam / sadavadvidaM sahAve dava tti sadavasthitaM svabhAve dravyamiti / dravyaM paramAtmadravyaM bhavati / kiM kartR / saditi / kena / abhedanayena / kathaM bhUtam / sat avasthitam / kA utpaadvyydhrauvyaatmkkhbhaave| jiNovadesoyaM ayaM jinopadeza iti 'sadavahidaM sahAve davaM dadhassa jo hu pariNAmo' ityAdipUrvasUtre yaduktaM tadevedaM vyAkhyAnam , guNakathanaM punaradhikamiti tAtparyam / yathedaM jIvadravye guNaguNinorvyAkhyAnaM kRtaM tathA sarvadravyeSu jJAtavyamiti // 17 // .. atha guNaparyAyAbhyAM dravyasyAbhedaM darzayati-~Natthi nAsti na vidyate / sa kaH / guNo tti va koI guNa iti kazcit / na kevalaM guNaH pajjAottIha vA paryAyo vetIha / katham / viNA vinA / kiM vinA / davaM dravyamidAnI dravyaM kathyate dabattaM puNa bhAvo dravyatvamastitvam / tatpunaH kiM bhaNyate / bhAvaH / ko'rthaH / utpAdavyayadhrauvyAtmakasadbhAvaH tamhA dabaM sayaM sattA tasmAdamedanayena sattA khayameva dravyaM bhavatIti / tadyathA-muktAtmadravye paramAvAptirUpo mokSaparyAyaH kevalayaha [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 saMt 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 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 pra0 20

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154 * rAyacandra jainazAstramAlA dravyasya kharUpavRttibhUtamastitvAkhyaM yadravyatvaM sa khalu tadbhAvAkhyo guNa eva bhavan kiM hi dravyAtpRthagbhUtatvena vartate / na vartata eva / tarhi dravyaM sattA'stu svayameva // 18 // atha dravyasya sadutpAdAsadutpAdayoravirodhaM sAdhayati - evaMvihaM sahAve dakSaM davatthapajjayatthehiM | sadasanbhAvaNibaddhaM pAdugbhAvaM sadA labhadi // 19 // evaMvidhaM svabhAve dravyaM dravyArthaparyAyArthAbhyAm / sadasadbhAvanibaddhaM prAdurbhAvaM sadA labhate // 19 // 1 [ a0 2, gA0 19 evametadyathoditaprakArasAkalyAkalaGkAJchanamanAdinidhanaM satsvabhAve prAdurbhAvamAskandati dravyam / sa tu prAdurbhAvo dravyasya dravyAbhidheyatAyAM sadbhAvanibaddha eva syAt / paryAyAbhidheyatAyAM tvasadbhAvanibaddha eva / tathAhi - yadA dravyamevAbhidhIyate na paryAyAstadA prabhavAvasAnavarjitAbhiyaugapadyapravRttAbhirdravyaniSpAdikAbhiranvayazaktibhiH prabhavAvasAnalAchanAH kramapravRttAH paryAyaniSpAdikA vyatirekavyaktIstAstAH saMkrAmato dravyasya sadbhAvanibaddha eva prAdurbhAvaH hemavat / tathAhi - yadA hemaivAbhidhIyate nAGgadAdayaHjJAnAdirUpo guNasamUhazca yena kAraNena tadvayamapi paramAtmadravyaM vinA nAsti na vidyate / kasmAtpradezAbhedAditi utpAdavyayadhau vyAtmakazuddhasattArUpaM muktAtmadravyaM bhavati / tasmAdabhedena sattaiva dravyamityarthaH / yathA muktAtmadravye guNaparyAyAbhyAM sahAmedavyAkhyAnaM kRtaM tathA yathAsaMbhavaM sarvadravyeSu jJAtavyamiti // 18 // evaM guNaguNivyAkhyAnarUpeNa prathamagAthA dravyasya guNaparyAyAbhyAM saha bhedo nAstIti kathanarUpeNa dvitIyA ceti khatantragAthAdvayena SaSThasthalaM gatam // atha dravyasya dravyArthikaparyAyArthikanayAbhyAM sadutpAdAsadutpAdau darzayati- evaMvihasanbhAve evaM vidhasadbhAve sattAlakSaNamutpAdavyayadhaunyalakSaNaM guNaparyAyalakSaNaM dravyaM cetyevaMvidhapUrvoktasadbhAve, athavA evaMvihaM sahAve iti pAThAntaram / tatraivaMvidhaM pUrvoktalakSaNaM svakIyasadbhAve sthitam / kim / . dabaM dravyaM kartR / kiM karoti / sadA labhadi sadA sarvakAlaM labhate / kiM krmtaapnnm| pAdubbhAvaM ho, isI prakAra aisA koI paryAya bhI nahIM hai, jo dravyase pRthak ho / dravya hI meM guNaaura paryAya hote haiM, dravyase pRthaka koI padArtha nahIM hai / ataH guNaparyAya dravyase abhedarUpa haiM / jaise sonese pItatvAdi guNa, kuMDalAdi paryAya pRthak nahIM pAye jAte, usI prakAra dravyase guNaparyAya pRthaka nahIM haiM, aura sattA hai, so vastuse abhinna usakA guNa hai / isa kAraNa astitvarUpa sattA guNa dravyase pRthaka nahIM hai, dravya svayaM sattAsvarUpa hai // 18 // Age dravyake dravyArthika-paryAyArthikanayakI vivakSAse 'sat utpAda' aura 'asat utpAda' aisA do prakArakA utpAda hotA hai, so una donoMkA avirodha dikhalAte haiM - [ evaMvidhaM ] isa prakArase [ dravyaM ] dravya [ khabhAve ] svabhAvameM [ dravyArtha paryAyArthAbhyAM ] dravyArthika-paryAyArthikanayoMkI vivakSAse [ sadasa *

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19.]. .. . . -pravacanasAraH - 155 paryAyAstadA hemasamAnajIvitAbhiyauMgapadyapravRttAbhihemaniSpAdikAbhiranvayazaktibhiraGgadAdiparyAyasamAnajIvitAH kramapravRttA aGgadAdiparyAyaniSpAdikA vyatirekavyaktIstAstAH saMkrAmato hegnaH sadbhAvanibaddha eva prAdurbhAvaH yadA tu paryAyA evAbhidhIyante na dravyaM tadA prabhavAvasAnalAJchanAbhiH kramapravRttAbhiH paryAya niSpAdikAbhirvyatirekavyaktibhistAbhistAbhiH prabhavAvasAnavarjitA yogapadyapravRttA dravyaniSpAdikA anvayazaktIH saMkrAmato dravyasyAsadbhAvanibaddha eva prAdurbhAvaH hemavadeva / tathAhi-yadAGgadAdiparyAyA evAbhidhIyante na hema tadAGgadAdiparyAyasamAnajIvitAbhiH kramapravRttAbhiraGgadAdiparyAyaniSpAdikAbhirvyatirekavyaktibhistAbhistAbhirhemasamAnajIvitA' yaugapadyapravRttA hemaniSpAdikA anvayazaktIH saMkrAmato hemo'sadbhAvanibaddha eva prAdurbhAvaH / atha paryAyAbhidheyatAyAmapyasadutpattau prAdurbhAvamutpAdam / kathaM bhUtam / sadasambhAvaNibaddhaM sadbhAvanibaddhamasadbhAvanibaddhaM ca / kAbhyAM kRtvA / davatthapajjayatthehiM dravyArthikaparyAyArthikanayAbhyAmiti / tathAhi-yathA yadA kAle dravyArthikanayena vivakSA kriyate yadeva kaTakaparyAye suvarNa tadeva kaGkaNaparyAye nAnyaditi, tadA kAle sadbhAvanibaddha evotpAdaH / kasmAditi cet / dravyasya dravyarUpeNAvinaSThatvAt / yadA punaH . paryAyavivakSA kriyate kaTakaparyAyAt sakAzAdanyo yaH kaGkaNaparyAyaH suvarNasambandhI sa eva na bhavati / tadA punarasadutpAdaH kasmAditi cet / pUrvaparyAyasya vinaSTatvAt / bhAvanibaddhaM ] sat aura asat ina do bhAvoMse saMyukta [prAdurbhAva ] utpAdako [sadA ] hamezA [ labhate ] prApta hotA hai| bhAvArtha-anAdi anaMta dravya apane pariNAma svabhAvameM niraMtara utpanna hotA hai, isako 'utpAda' kahate haiN| 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 'asaddhAvautpAda 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 unhIM kaMkaNa kuMDalAdi paryAyoMmeM soneko . paryAyArthikanayakI apekSAse kaheM, to jitane kaMkaNa kuMDalAdi- paryAya hai, sabake saba krama liye hue haiN| isa kAraNa aisA kahA jAvegA, ki kaMkaNa utpanna huA, kuMDala utpanna huA, mudrikA (a~gUThI ) utpanna huii| aisA dUsarA dUsarA utpAda hotA hai, arthAt jo pUrvameM nahIM thA, vaha utpanna hotA hai, yaha asadbhAvautpAda

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156 - rAyacandrajainazAstramAlA - [a0 2, gA0 19-' paryAyaniSpAdikAstAstA vyatirekavyaktayo yaugapadyapravRttimAsAdyAnvayazaktitvamApannAH paryAyAn dravIkuryuH, tathAGgadAdiparyAyaniSpAdikAbhistAbhistAbhirvyatirekavyaktibhiyauMgapadyapravRttimAsAdyAnvayazaktitvamApannAbhiraGgadAdiparyAyAnapi hemIkriyeran / dravyAbhidheyatAyAmapi sadutpattau dravyaniSpAdikA anvayazaktayaH kramapravRttimAsAdya tattavyatirekavyaktitvamApannA dravyaM paryAyIkuryuH / tathA hemaniSpAdikAbhiranvayazaktibhiH kramavRttimAsAdya tattadvyatirekamApannAbhihemAGgadAdiparyAyamAtrI kriyeta / tato dravyArthAdezAtsadutpAdaH, paryAyArthAdezAdasat ityanavadyam // 19 // tathA yadA 'dravyArthikanayavivakSA kriyate ya eva pUrva gRhasthAvasthAyAmevamevaM gRhavyApAraM kRtavAn pazcAjinadIkSAM gRhItvA sa evedAnI rAmAdikevalIpuruSo nizcayaratatrayAtmakaparamAtmadhyAnenAnantasukhAmRtatRpto jAtaH, na cAnya iti / tadA sadbhAvanibaddha evotpAdaH / kasmAditi cet / puruSatvenAvinaSTatvAt / yadA tu paryAyanayavivakSA kriyate / pUrva sarAgAvasthAyAH sakAzAdanyo'yaM bharatasagararAmapANDavAdikevalipuruSANAM saMbandhI nirupamarAgaparamAtmaparyAyaH sa eva na bhavati / tadA punarasadbhAvanibaddha evotpAdaH / kasmAditi cet / pUrvaparyAyAdanyatvAditi / yathedaM jIvadravye sadutpAdAsadutpAdavyAkhyAnaM kRtaM tathA sarvadravyeSu yathAsaMbhavaM jnyaatvyhai| 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 / ye 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 pItaMtAdi zaktiyoMseM kaMkaNa kuMDalAdi paryAyoMmeM utpanna hotA hai, so sonA hI kaMkaNa kuMDalAdi paryAyamAtra hotA hai / arthAt jo sonA hai, vahIM kaMkaNa kuMDalAdi paryAya haiM, usI prakAra dravya apanI zaktiyoMse apane paryAyoM meM kramase 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,

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20.1 / . -pravacanasAra: 157 . atha sadutpAdamananyatvena nizcinoti jIvo bhavaM bhavissadi Naro'maro vA paro bhavIya punno| kiM davattaM pajahAdi Na cayadi aNNo kahaM havadi // 20 // .. jIvo bhavan bhaviSyati naro'maro vA paro bhUtvA punH| kiM dravyatvaM prajahAti na tyajatyanyaH kathaM bhavati // 20 // dravyaM hi tAvadravyatvabhUtAnAmanvayazaktiM nityamapyaparityajadbhavati sadeva / yastu dravyasya paryAyabhUtAyA vyatirekavyakteH prAdurbhAvaH tasminnapi dravyatvabhUtAyA anvayazakterapracyavanAt dravyamananyadeva / tato'nanyatvena nizcIyate dravyasya sadutpAdaH / tathAhi-jIvo dravyaM bhavannArakatiryagmanuSyadevasiddhatvAnAmanyatamena paryAyeNa dravyasya paryAyadurlalitavRttitvAdavazyameva bhaviSyati / sa hi bhUtvA ca tena kiM dravyabhUtAmanvayazaktimujjhati, miti // 19 // atha pUrvoktameva sadutpAdaM dravyAdabhinnatvena vivRNoti-jIvo jIvaH kartA bhavaM bhavan pariNaman san bhavissadi bhaviSyati tAvat / kiM kiM bhaviSyati / nirvikArazuddhopayogavilakSaNAbhyAM zubhAzubhopayogAbhyAM pariNamya Naro'maro vA paro naro devaH parastiryaDArakarUpo vA nirvikArazuddhopayogena siddho vA bhaviSyati bhavIya puNo evaM pUrvoktaprakAreNa punarbhUtvApi / athavA dvitIyavyAkhyAnam / bhavan vartamAnakAlApekSayA bhaviSyati bhAvikAlApekSayA bhUtvA bhUtakAlApekSayA ceti kAlatraye caivaM bhUtvApi / kiM davattaM pajahadi kiM dravyatvaM parityajati Na cayadi dravyArthikanayena dravyatvaM na tyajati dravyAdbhinno na bhavati / aNNo kahaM havadi anyo bhinnaH kathaM bhavati / kiMtu dravyAnvayazaktiaura sadutpAdameM jo dravya hai, so paryAya hI haiM / dravya aura paryAya ApasameM abhedarUpa haiM, paraMtu nayake bhedase bhedarUpa haiM // 19 // Age sadutpAdako paryAyase abhedarUpa vatalAte haiM-[jIvaH] AtmA [bhavan ] dravyasvabhAvarUpa pariNamana karatA huA [naraH] manuSya vA [ amaraH] deva [vA] athavA [paraH] anya arthAt nArakI, tiryaca, siddha ina saba paryAyarUpa [bhaviSyati] hovergA, [ 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 sktaa| bhAvArtha-yaha jIvadravya nArakI, tiryaca, devatA, manuSya, siddha ina sabakI anaMta paryAyoMko dhAraNa karatA hai / yadyapi yaha jIva paryAyoMse aneka svarUpa hogayA hai, to bhI apane dravyapane svabhAvako nahIM chor3atA hai| aura java aneka paryAyoMke dhAraNa karanepara bhI apanI dravyatva-zaktiko nahIM chor3atA, to anyarUpa kabhI nahIM ho sakatA, jo nArakI thA, vahI tiryaca paryAyameM hai, vahI manuSya ho jAtA hai, vahI devatA tathA siddha

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158 - rAyacandrajainazAstramAlA - [a0 2, gA021-- 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 vA / .. . ... evamabhavannananyabhAvaM kathaM labhate // 21 // . paryAyA hi paryAyabhUtAyA AtmavyatirekavyakteH kAla eva sattvAttato'nyakAleSu bhava: tyasanta eva / yazca paryAyANAM dravyatvabhUtayAnvayazaktyAnusyUtaH kramAnupAtI khakAle prAdurbhAvaH tasminparyAyabhUtAyA AtmavyatirekavyakteH pUrvamasattvAtparyAyA anya eva / tataH, paryAyANAmanyatvena nizcIyate paryAyasvarUpakartRkaraNAdhikaraNabhUtatvena paryAyebhyo pRthagbhUtasya dravyasyAsadutpAdaH / tathAhi-na hi manujastridazo vA siddho vA syAt na rUpeNa sadbhAvanibaddhotpAdaH sa eveti dravyAdabhinna iti bhAvArthaH // 20 // atha dravyasyAsadutpAda pUrvaparyAyAdanyatvena nizcinoti-maNuvoNa havadi devo AkulatvotpAdakamanujaH devAdivibhAvaparyAyavilakSaNamanAkulalvarUpakhabhAvapariNatilakSaNaM paramAtmadravyaM yadyapi nizcayena manuSyaparyAye deva-, 'paryAye ca samAnaM tathApi manujo devo na bhavati / kasmAddevaparyAyakAle manuSyaparyAyasyAnupalambhAt / devo cA mANuso va siddho vA devo vA manuSyo na bhavati svAtmopalabdhirUpasiddhaparyAyo vA na bhavati / kasmAt / paryAyANAM parasparaM bhinnakAlatvAt , suvarNadravye kuNDalAdiparyAyANAmiva / Adi paryAyarUpa ho jAtA hai| ina saba avasthAoMmeM avinAzI dravya vahIM 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 sktii| saba judA judA hI paryAya hote haiN| isaliye paryAyakA kartA, karaNa, dravya, AdhAra hai, so dravya paryAyase judA nahIM hai, paryAyake palaMTanese dravya bhI vyavahArase anya kahA jAtA hai / jaise-manuSya-paryAyarUpa jIva deva-paryAyarUpa vA siddha-paryAyarUpa nahIM hotA, aura. deva-paryAyarUpajIva manuSya-paryAyarUpa

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22. ] * pravacanasAraH 159 hi tridazo manujo vA siddho vA syAt / evamasatkathamananyoM nAma syAt yenAnya eva na syAt / yena ca niSpadyamAnamanujAdiparyAyaM jAyamAnavalayAvikAraM kAJcanamiva jIvadravyamapi pratipadamanyanna syAt // 21 // athaikadravyasyAnyatvAnanyatvavipratiSedhamuddhanoti TTieNa savaM davaM taM pajjayaTThieNa puNo / havadi ya aNNamaNaNaM takkAle tammayattAdo // 22 // 'dravyArthikena sarvaM dravyaM tatparyAyArthikena punaH / bhavati cAnyadananyattatkAle tanmayatvAt // 22 // sarvasya hi vastunaH sAmAnyavizeSAtmakatvAttatsvarUpamutpazyatAM yathAkramaM sAmAnyavizeSau paricchindatI dve kila cakSuSI, dravyArthikaM paryAyArthikaM ceti / tatra paryAyArthikamekAntanimIlitaM vidhAya kevalonmIlitena dravyArthikena yadAvalokyate tadA nArakatiryaGmanuSyadevasiddhatvaparyAMyAtmakeSu vizeSeSu vyavasthitaM jIvasAmAnyamekamavalokayatAmanavalokitavizeSANAM tatsarvaM jIvadravyamiti pratibhAti / yadA tu dravyArthikamekAnta nimIlitaM kevalonmI - evaM ahojamANo evamabhavansan aNaNNabhAvaM kadhaM lahRdi ananyabhAvamekatvaM kathaM labhate, na kathamapi / tata etAvadAyAti asadbhAvanivaddhotpAdaH pUrvaparyAyAdbhinno bhavatIti // 21 // athaikadravyasya paryAyaissahAnanyatvAbhidhAnamekatvamanyatvAbhidhAnamanekatvaM ca nayavibhAgena darzayati, athavA pUrvoktasadbhAvanibaddhAsadbhAvamutpAdadvayaM prakArAntareNa samarthayati - havadi bhavati / kiM kartR / sa davaM sarva vivakSitAvivakSitajIvadravyam / kiM viziSTaM bhavati / aNaNNaM ananyamabhinnamekaM tanmayamiti / kena saha / tena nArakatiryaGmanuSya devarUpa vibhAvaparyAyasamUhena kevalajJAnAthanantacatuSTayazaktirUpasiddhaparyAyeNa ca / kena kRtvA / davaTTieNa zuddhAnvayadravyArthikanayena / kasmAt / kuNDalAdiparyAyeSu suvarNasyeva medAbhAvAt taM pajjayaTThieNa puNo tadravyaM paryAyArthikanayena vA siddha-paryAya rUpa nahIM hotA, isa taraha paryAyake bhedase dravya bhI anya kahA jAtA hai isa kAraNa paryAyArthikanayase dravya anyarUpa avazya kahanA 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 kahane meM AtA hai / isa kAraNa asat utpAda meM 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 haiM ? isakA samAdhAna AcArya mahArAja karate haiM[ dravyArthikena ] dravyArthikanayakI vivakSAse [ tat sarva ] vaha samasta bastu [ ananyat ] anya nahIM hai, vahI hai, arthAt nara narakAdi paryAyoMmeM vahIM eka dravya rahatA hai [ punaH ] aura [ paryAyArthikena ] paryAyArthikanayakI vivakSAse '[ anyat ] 1 6 - .

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- rAyacandrajainazAstramAlA - [a0 2, gA0'22litena paryAyArthikenAvalokyate tadA jIvadravye vyavasthitAnnArakatiryagmanuSyadevasiddhatvaparyAyAtmakAn vizeSAnanekAnavalokayatAmanavalokitasAmAnyAnAmanyadanyatpratibhAti / dravyasya tattadvizeSakAle tattadvizeSebhyastanmayatvenAnanyatvAt gaNatRNaparNadArumayahavyavAhavat / yadA tu te ubhe api dravyArthikaparyAyAthike tulyakAlonmIlite vidhAya tata itazvAvalokyate tadA nArakatiryamanuSyadevasiddhatvaparyAyeSu vyavasthitaM jIvasAmAnya jIvasAmAnye ca vyavasthitA nArakatiryagmanuSyadevasiddhatvaparyAyAtmakA vizeSAzca tulyakAlamevAvalokyante / tatraikacakSuravalokanamekadezAvalokanaM, dvicakSuravalokanaM sarvAvalokanam / tataH sarvAvalokane dravyasyAnyatvananyatvaM ca na vipratiSidhyate // 22 // punaH anyadbhinnamaneka paryAyaiH saha pRthagbhavati / kasmAditi cet / tatkAle tammayattAdo tRNAgnikASThAgnipatrAgnivat khakIyaparyAyaiH saha tatkAle tanmayatvAditi / etAvatA kimuktaM bhavati / dravyArthikanayena yadA vastuparIkSA kriyate tadA paryAyasantAnarUpeNa sarvaM paryAyakadambakaM dravyameva pratibhAti / yadA tu paryAyanayavivakSA kriyate tadA dravyamapi paryAyarUpeNa bhinna bhinnaM pratibhAti / yaMdA ca parasparasApekSayA nayadvayena yugapatsamIkSyate, tadaikatvamanekatvaM ca yugapatpratibhAtIti / yathedaM jIvadravye vyAkhyAnaM kRtaM tathA sarvadravyeSu yathAsaMbhavaM jJAtavyamityarthaH // 22 // evaM saduanyarUpa 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, vizeparUpa do prakArase hai| ina donoMke dekhanevAle haiM, unake do netra kahe haiM-eka to dravyArthika, dUsarA paryAyArthika / ina donoM netroMmeMse jo paryAyArthika netrako sarvathA baMda karake eka dravyArthika netrase hI dekhe, tava nAraka, tiryaMca, manuSya, deva, siddha paryAyoMmeM sthita jo sAmAnya eka jIva usake dekhanevAle puruSoMko 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 jIvadravyameM nara nArakAdi paryAyoMke dekhanevAle puruSoMko nara nArakAdi paryAya judA judA mAlUma hote haiN| jisa kAlameM jo paryAya hotA hai, usa paryAyameM jIva usI svarUpa pariNamatA hai| jaise ki Aga, gobarake chAne-kaMDe, tRNa, pattA, kATha Adi aneka IMdhanake 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 saMvaM jagaha dekhA jAya, to eka hI samaya nara nArakAdi paryAyoMmeM vahI eka dravya dekhane meM 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 dekhane meM anyarUpa aura ananyarUpa-isa taraha do svarUpa kahanekA niSedha nahIM ho

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23.] - pravacanasAraH atha sarvavipratiSedhaniSedhikAM saptabhaGgImavatArayati - asthi tti ya Natthi tti ya havadi avattavamidi puNo davaM / pajAyeNa du keNa vi tadubhayamAdikamaNNaM vA // 23 // astIti ca nAstIti ca bhavatyavaktavyamiti punardravyam / paryAyeNa tu kenApi tadubhayamAdiSTamanyadvA // 23 // syAdastyeva 1 syAnnAstyeva 2 syAdavaktavyameva 3 syAdastinAstyeva 4 syAdastyavaktavyametra 5 syAnnAstyavaktavyameva 6 syAdastinAstyavaktavyameva 7, svarUpeNa 1 pararUpeNa tpAdakathanena prathamA sadutpAdavizeSavivaraNarUpeNa dvitIyA tathaivAsadutpAdavizeSavivaraNarUpeNa tRtIyA dravyaparyAyayorekatvAnekatvapratipAdanena caturthIti sadutpAdAsadutpAdavyAkhyAnamukhyatayA gAthAcatuSTayena saptamasthalaM gatam / atha samastadurnayaikAntarUpavivAdaniSedhikAM nayasaptabhaGga vistArayati--atthi tti ya syAdastyeva / syAditi ko'rthaH kathaMcitko'rthaH / vivakSitaprakAreNa vadravyAdicatuSTayena taccatuSTayaM zuddhajIvaviSaye kathyate / zuddhaguNaparyAyAdhArabhUtaM zuddhAtmadravyaM dravyaM bhaNyate, lokAkAzapramitAH zuddhA saMkhyeyapradezAH kSetraM bhaNyate, vartamAnazuddhaparyAyarUpapariNato varta - mAnasamayaH kAlo bhaNyate, zuddhacaitanyaM bhAvazcetyuktalakSaNadravyAdicatuSTayena iti prathamabhaGgaH 1 / Natthi ttiya syAnnAstyeva syAditi ko'rthaH / kathaMcidvivakSitaprakAreNa paradravyAdicatuSTayena havadi bhavati 2 / kathaMbhUtam / avattavamidi syAdavaktavyameva 3 syAditi ko'rthaH / kathaMcidvivakSitaprakAreNa yugapatsvaparadravyAdicatuSTayena syAdasti syAnnAsti, syAdavaktavyaM, syAdastinAsti, syAdastyevAvaktavyaM, syAnnAstyevAvaktavyaM, syAdastinAstyavaktavyam / puNo punaH itthaMbhUtam / kiM bhavati / davaM paratmAmadravyaM kartR / punarapi kathaMbhUtaM bhavati / tadubhayaM syaadstinaastyev| syAditi ko'rthaH kathaMcidvivakSitaprakAreNa krameNa khaparadravyAdicatuSTayena 4 / kathaMbhUtaM saditthamitthaM bhavati / Adi 161 sakatA // 22 // aba saba tarahake virodhoMko dUra karanevAlI saptabhaGgI vANIko kahate haiM - [ dravyaM ] jo bastu 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 asti nAstirUpa hai 4, tathA dravyameM syAt astyavaktavya cauthA bhaMga hai, kyoMki pra0 21

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-rAyacandrajainazAstramAlA - [a0 2, gA0 242 svapararUpayogapadyena 3 svapararUpakrameNa 4 svarUpasvapararUpayogapadyAbhyAM 5 pararUpasvapararUpayogapadyAbhyAM 6 svarUpapararUpasvapararUpayogapaurAdizyamAnasya svarUpeNa sataH, pararUpeNAsataH, svapararUpAbhyAM yugapadvaktumazakyasya, svapararUpAbhyAM krameNa sato'satazca, svarUpasvapararUpayogapadyAbhyAM sato vaktumazakyasya ca, pararUpasvapararUpayogapadyAbhyAmasato vaktumazakyasya ca, svarUpapararUpasvapararUpayogapadyaiH sato'sato vaktumazakyasya cAnantadharmaNo dravyasyaikaikaM dharmamAzritya vivakSitAvivakSitavidhipratiSedhAbhyAmavatarantI saptabhaGgikaivakAravizrAntamazrAntasamuccAryamANasyAtkArAmoghamantrapadena samastamapi vipratiSedhamohamudasyati // 23 // atha nirdhAryamANatvenodAharaNIkRtasya jIvasya manuSyAdiparyAyANAM kriyAphalatvenAnyatvaM dyotayati eso tti Nathi koI Na Natthi kiriyA shaavnnivttaa| ... kiriyA hi Nathi aphalA dhammo jadi Nipphalo paramo // 24 // eSa iti nAsti kazcinna nAsti kriyA svabhAvanirvRttA / kriyA hi nAstyaphalA dharmoM yadi niHphalaH paramaH // 24 // AdiSTaM vivakSitaM sat / kena kRtvA / pajjAyeNa du paryAyeNa tu praznottararUpanayavibhAgena tu / kathaMbhUtena / keNa vi kenApi vivakSitena naigamAdinayarUpeNa aNNaM vA anyadvA saMyogabhaGgatrayarUpeNa / tatkathyate-syAdastyevAvaktavyaM khadravyAdicatuSTayena yugapatsvaparadravyAdicatuSTayena ca 5 / syAnnAstyevAvaktavyaM paradravyAdicatuSTayena yugapatvaparadravyAdicatuSTayena ca 6 / syAdastinAstyevAvaktavyaM krameNa khaparadravyAdicatuSTayena yugapatvaparadravyAdicatuSTayena ca 7 / pUrva paJcAstikAye syAdastItyAdipramANavAkyena pramANasaptabhaGgI vyAkhyAtA, atra tu syAdastyeva yadevakAragrahaNaM tannayasaptabhaGgIjJApanArthamiti bhAvArthaH / yathedaM saptabhaGgIvyAkhyAnaM zuddhAtmadravye darzitaM tathA yathAsaMbhavaM sarvapadArtheSu draSTavyamiti // 23 // evaM nayasaptabhaGgI vyAkhyAnagAthayASTamasthalaM kisI eka prakAra svacatuSTayase astirUpa hotA huA bhI eka hI kAlameM svaparacatuSTayase vacanadvArA kahA 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 svabhA

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24.] " iha hi saMsAriNo jIvasyAnAdikarmapudgalopAdhisannidhipratyayapravartamAnapratikSaNavivartanasya kriyA kila svabhAvanirvRttitAsti / tatastasya manuSyAdiparyAyeSu ca na kazcanApyeSa eveti TotkIrNo'sti teSAM pUrvapUrvopamarda pravRttakriyAphalatvenottarottaropamardyamAnatvAt phalamabhilayeta vA mohasaMvalanAvilayanAt kriyAyAH / kriyA hi tAvaccetanasya pUrvottaradazAviziSTagatam / evaM pUrvoktaprakAreNa prathamA namaskAragAthA, dravyaguNaparyAyakathanarUpeNa dvitIyA, svasamayaparasamayapratipAdanena tRtIyA, dravyasya sattAdilakSaNatrayasUcanarUpeNa caturthIti khatantragAthAcatuSTayena pIThikAsthalam / tadanantaramavAntarasattAkathanarUpeNa prathamA, mahAsattArUpeNa dvitIyA, yathA dravyaM svabhAvasiddhaM tathA sattAguNo'pIti kathanarUpeNa tRtIyA, utpAdavyayadhrauvyatve'pi satcaiva dravyaM bhavatIti kathanena caturthIti gAthAcatuSTayena sattAlakSaNavivaraNa mukhyatA / tadanantaramutpAdavyayadhrauvya lakSaNavivaraNa mukhyatvena gAthAtrayaM tadanantaraM dravyaparyAyakathanena guNaparyAyakathanena ca gAthAdvayaM tatazca dravyasyAstitvasthApanArUpeNa prathamA, pRthaktvalakSaNasyAtadbhAvAbhidhAnatvalakSaNasya ca kathanarUpeNa dvitIyA, saMjJAlakSaNaprayojanAdibhedarUpasyAtadbhAvasya vivaraNarUpeNa tRtIyA, tasyaiva dRDhIkaraNArtha caturthIti gAthAcatuSTayena sattAdravyayorabhedaviSaye yuktikathanamukhyatA / tadanantaraM sattAdravyayorguNaguNikathanena prathamA, guNaparyAyANAM dravyeNa sahAbhedakathanena dvitIyA ceti khatantragAthAdvayam / tadanantaraM dravyasya sadutpAdAsadutpAdayoH sAmAnyavyAkhyAnena vizeSavyAkhyAnena ca gAthAcatuSTayaM, tatazca saptabhaGgIkathanena gAthaikA ceti samudAyena caturviMzatigAthAbhiraSTabhiH sthalaiH sAmAnyajJeyavyAkhyAnamadhye sAmAnyadravyaprarUpaNaM samAptam / ataH paraM tatraiva sAmAnyadravyanirNayamadhye sAmAnyabhedabhAvanA mukhyatvenaikAdazagAthAparyantaM vyAkhyAnaM karoti / tatra krameNa paJcasthAnAni bhavanti / prathamastAvadvArtikavyAkhyAnAbhiprAyeNa sAMkhyaikAntanirAkaraNaM, athavA zuddhanizcayanayena karmaphalaM bhavati, na ca zuddhAtmakharUpamiti tasyaivAdhikArasUtrasya vivaraNArtha 'kammaM NAmasamakkhaM ' ityAdipAThakrameNa gAthAcatuSTayaM, tataH paraM rAgAdipariNAma eva dravyakarmakAraNatvAdbhAvakarma bhaNyata iti pariNAmamukhyatvena 'AdA kammamalimaso' ityAdisUtradvayaM, tadanantaraM karmaphalacetanA karmacetanA jJAnacetaneti trivi - dhacetanApratipAdanarUpeNa 'pariNamadi cedaNAe' ityAdisUtradvayaM tadanantaraM zuddhAtmabhedabhAvanAphalaM kathayan san 'kattAkaraNaM' ityAdyekasUtreNopasaMharati / evaM bhedabhAvanAdhikAre vase judA haiM, aisA dikhalAte haiM - [ eSaH ] yaha paryAya TaMkotkIrNa avinAzI hai, [ iti ] aisA [ kazcit ] nara nArakAdi paryAyoMmeM koI bhI paryAya [ nAsti ] nahIM hai / aura [ svabhAvanirvRttA ] rAgAdi azuddha pariNatirUpa vibhAva svabhAvakara utpanna 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 -- pravacanasAraH BO 163

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Hope PARA - rAyacandrajainazAstramAlA - [a0 2, gA0 24 caitanyapariNAmAtmikA / sA punaraNoraNvantarasaMgatasya pariNatirivAtmano mohasaMvalitasya dvyaNukakAryasyeva manuSyAdikAryasya niSpAdakatvAtsaphalaiva / saiva mohasaMvalanavilayane 164 punara - sthalapaJcakena samudAyapAtanikA / tadyathA- - atha narakAdiparyAyAH karmAdhInatvena vinazvara - tvAditi zuddhanizcayanayena jIvakharUpaM na bhavatIti bhedabhAvanAM kathayati - eso tti Natthi koI TaGkotkIrNajJAyakaikasvabhAvaparamAtmadravyavatsaMsAre manuSyAdiparyAyeSu madhye sarvadaivaika ekarUpa eva nityaH ko'pi nAsti / tarhi manuSyAdiparyAyanirvartikA saMsArakriyA sApi na bhaviSyati / Na Natthi kiriyA na nAsti kriyA mithyAtvarAgAdipariNa tissaMsAraH karmeti yAvat iti paryAyanAmacatuSTayarUpA kriyAstyeva / sA ca kathaMbhUtA / sabhAvaNivattA zuddhAtmasvabhAvAdviparItApi naranArakAdivibhAvaparyAyasvabhAvena nirvRttA / tarhi kiM niSphalA bhaviSyati / kiriyA hi Natthi aphalA kriyA hi nAstyaphalA sA mithyAtvarAgAdipariNatirUpA kriyA yadyapyanantasukhAdiguNAtmakamokSakArya prati niSphalA tathApi nAnAduHkhadAyakasvakIyakArya bhUtamanuSyAdiparyAyanirvartakatvAtsaphaleti manuSyAdiparyAyaniSpattirevAsyAH phalam / kathaM jJAyata iti cet / dhammo jadi . Niphalo paramo dharmo yadi niSphalaH paramaH nIrAgaparamAtmopalambhapariNatirUpaH AgamabhASayA paramayathAkhyAtacAritrarUpo vA yo'sau paramo dharmaH, sa kevalajJAnAdyanantacatuSTayavyaktirUpasya kAryasamayasArasyotpAdakatvAtsaphalo'pi 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 / hai| bhAvArtha - saMsAra meM koI paryAya nitya nahIM hai / yahA~ koI yaha kahe, ki ra narakAdi paryAya nitya nahIM mAnoge, to rAgAdi pariNatirUpa kriyA bhI nahIM ho sakatI ? aisA kahanA ThIka nahIM haiM, kyoMki AtmA anAdi kAla se pudgalakarmake nimittase nAnArUpa paraNamana karatA hai, isa kAraNa rAgAdi pariNatirUpa kriyA hai / usI kriyAke phala nara nArakAdi paryAya haiM, tathA pUrva paryAya AgekI paryAyase vinAzIka haiM / jaise snigdha rUkhe guNoMkara pariNata huI paramANuoMkI kriyA dvyaNukAdi 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 pariNati - rUpa kriyA nara nArakAdi paryAyarUpa phalavAlI hai / jaise baMdhayogya - snigdharUkSa-bhAvarahita paramANu dvyaNukAdi baMdhako nahIM utpanna kara sakate, usI taraha parama vItarAgabhAva manuSyAdi

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25.] . -pravacanasAraH-- NorucchinnANvantarasaMgamasya pariNatirikha chyaNukakAryasyeva manuSyAdikAryasyAniSpAdakatvAt paramadravyasvabhAvabhUtatayA paramadharmAkhyA bhavatyaMphalaiva // 24 // atha manuSyAdiparyAyANAM jIvasya kriyAphalatvaM vyanaktikammaM NAmasamakkhaM sabhAvamadha appaNo sahAveNa / abhibhUya NaraM tiriyaM NeraiyaM vA suraM kuNadi // 25 // karma 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 / azuddhanayena mithyAtvarAgAdivibhAvapariNatajIvAnAM naranArakAdiparyAyapariNatidarzanAditi / evaM prathamasthale sUtragAthA gatA // 24 // atha manuSyAdiparyAyAH karmajanitA iti vizeSeNa vyaktI. karoti-kammaM karmarahitaparamAtmano vilakSaNaM karma kartR / kiM viziSTam / NAmasamakkhaM nirnAmanirgotramuktAtmano viparItaM nAmeti samyagAkhyA saMjJA yasya tadbhavati nAmasamAkhyaM nAmakarmetyarthaH / sabhAvaM zuddhabuddhakaparamAtmasvabhAvaM aha atha appaNo sahAveNa AtmIyena jJAnAvaraNAdikhakIyasvabhAvena karaNabhUtena abhibhUya tiraskRtya pracchAdya taM pUrvoktamAtmasvabhAvam / pazcArika karoti / NaraM tiriyaM NeraiyaM vA suraM kuNadi naratiryagnArakasurarUpaM karotIti / ayamatrArtha:-yathAgniH kartA tailakhabhAvaM karmatApannamabhibhUya tiraskRtya vAdhAreNa dIpazikhAparyAyoMko 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 kriyAse hotA hai // 24 // Age jIvake manuSyAdi paryAya kriyAke phala haiM, aisA dikhAte haiM-[atha ] isake bAda jo [nAmasamAkhyaM] nAmakarma saMjJAvAlA [karma ] nara nArakAdirUpa nAmakarma hai, vaha [khabhAvena ] apane nara nArakAdi gatirUpa pariNamana svabhAvase [Atmana:] jIvake [vabhAvaM] zuddha niSkriya pariNAmako [abhibhUya] AcchAdita karake jIvako [naraM] manuSya [tiryacaM] 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 haiM / vAstavameM dekhA jAya, to jIvakI jo rAgAdirUpa kriyA hai, usIkI

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166 - rAyacandrajainazAstramAlA- [a0 2, gA0 26tathAhi-yathA khalu jyotiHsvabhAvena, tailasvabhAvamabhibhUya kriyamANaH pradIpo jyotiHkAryaM tathA karmasvabhAvena jIvasvabhAvamabhibhUya kriyamANamanuSyAdiparyAyAH karmakAryam // 25 // atha kuto manuSyAdiparyAyeSu jIvasya svabhAvAbhibhavo bhavatIti nirdhArayati- . NaraNArayatiriyasurA jIvA khalu nnaamkmmnnivttaa| Na hi te laddhasahAvA pariNamamANA sakammANi // 26 // naranArakatiryaksurA jIvAH khalu naamkrmnirvRttaaH|| na hi te labdhasvabhAvAH pariNamamAnAH svakarmANi // 26 // amI manuSyAdayaH paryAyA nAmakarmanirvRttAH santi tAvat / na punaretAvatApi tatra jIvasya svabhAvAbhibhavo'sti / yathA kanakabaddhamANikyakaGkaNeSu mANikyasya / yattatra naiva jIvasvabhAvamupalabhate tat svakarmapariNamanAt payaHpUravat / yathA khalu payaHpUraH pradezaskhAdAbhyAM picurUpeNa pariNamayati, tathA karmAgniH kartA tailasthAnIyaM zuddhAtmasvabhAvaM tiraskRtya vartisthAnIyazarIrAdhAreNa dIpazikhAsthAnIyanaranArakAdiparyAyarUpeNa pariNamayati / tato jJAyate manuSyAdiparyAyoH nizcayanayena karmajanitA iti // 25 // atha naranArakAdiparyAyeSu kathaM jIvasya svabhAvAbhibhavo jAtastatra kiM jIvAbhAva iti prazne pratyuttaraM dadAti-NaraNArayatiriyasurA jIvA naranArakatiryaksuranAmAno jIvAH santi tAvat khalu sphuTam / kathaMbhUtAH / NAmakammaNivattA naranArakAdisvakIyasvakIyanAmakarmaNA nirvRttAH Na hi te laddhasahAvA kiMtu yathA mANikyabaddhasuvarNakaGkaNeSu mANikyasya hi mukhyatA nAsti, tathA te jIvAzcidAnandaikazuddhAtmasvabhAvamalabhamAnAH santo labdhakhabhAvA na bhavanti, tena kAraNena khabhAvAbhibhavo bhaNyate, na ca jIvAbhAvaH / kathaMbhUtAH santo labdhasvabhAvA na bhavanti / pariNamamANA sakammANi khakIyodayAgatakarmANi sukhaduHkharUpeNa pariNamamAnA iti / ayamatrArthaH-yathA vRkSasecanaviSaye jalamukhyatAse, ina manuSyAdi paryAyoMkI 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-[ naranArakatiyakasurAH] manuSya, nArakI, tiryaMca aura deva [jIvAH] isa prakAra cAra gatiyoMkharUpa jIva [khalu] nizcayase [nAmakarmanivRttAH] nAmakarmase race gaye haiM, [ hi ] isI.kAraNase [ te ] ve jIva [khakarmANi ] apane apane upArjita kaurUpa [ pariNamamAnAH ] paraNamana karate hue [labdhakhabhAvA na] cidAnaMda svabhAvako nahIM prApta hote / bhAvArtha-ye manuSyAdi paryAya nAma

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27.] 167 mandacandanAdivanarAjIM pariNamanna dravyatvasvAdutvasvabhAvamupalabhate, tathAtmApi pradezabhAvAbhyAM karmapariNamanAnnAmUrtatvaniruparAgavizuddhimattvasvabhAvamupalabhate // 26 // atha jIvasya dravyatvenAvasthitatve'pi paryAyairanavasthitatvaM dyotayati pravacanasAraH jAyada va Na Nassadi khaNabhaMgasamunbhave jaNe koI / jo hi bhavo so vilao saMbhavavilayanti te NANA // 27 // jAyate naiva na nazyati kSaNabhaGgasamudbhave jane kazcit / yo hi bhavaH sa vilayaH saMbhavavilayAviti tau nAnA // 27 // iha tAvanna kazcijjAyate na mriyate ca / atha ca manuSyadeva tiryaGgArakAtmako jIvalokaH pratikSaNapariNAmitvAdutsaMgitakSaNabhaGgotpAdaH / na ca vipratiSiddhametat, saMbhavavilayayorekapravAhazcandanAdivanarAjirUpeNa pariNataH sankhakIyakomalazItala nirmalakhabhAvaM na labhate, tathAyaM jIvospi vRkSasthAnIyakarmodayapariNataH sanparamAhAdaikalakSaNa sukhAmRtAkhAdanairmalyAdikhakIyaguNasamUhaM na labhata iti // 26 // atha jIvasya dravyeNa nityatve'pi paryAyeNa vinazvaratvaM darzayati - jAyadi Neva Na Nassadi jAyate naiva na nazyati dravyArthikanayena / kka / 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 vilao dravyArthikakarmase utpanna hote haiM, paraMtu inase jIvake svabhAvakA nAza nahIM hotA / jaise- sonemeM jar3A huA mANika ratnakA nAza nahIM hotA hai, usI prakAra jIvakA bhI nAza nahIM hotA / kiMtu una paryAyoMmeM apane apane karmoM ke 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 amUrttitva aura vItarAga cidAnaMda svabhAvako nahIM pAtA / isaliye yaha siddha huA, ki yaha jIva pariNamanake dose anekarUpa ho jAtA hai, lekina usake svabhAvakA nAza nahIM hotA || 26 // Age jIva yadyapi dravyapanese eka avasthArUpa hai, to bhI paryAyoMse anavasthita ( nAnArUpa ) hai, aisA pragaTa karate haiM - [ kSaNabhaGgasamudbhave ] samaya samaya vinAza honevAle [ jane ] isa jIvaloka meM [ kazcit ] 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 ] a [ saMbhavavilayau ] utpAda aura nAza ye donoM paryAya [ nAnA ] bheda

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1.68 - rAyacandrajainazAstramAlA - [a0 2, gA0 27 .. tvanAnAtvAbhyAm / yadA khalu bhaGgotpAdayorekatvaM tadA pUrvapakSaH, yadA tu nAnAtvaM tdottrH| tathAhi-yathA ya eva ghaTastadeva kuNDamityukte ghaTakuNDasvarUpayorekatvAsaMbhavAttadubhayAdhArabhUtA mRttikA saMbhavati, tathA ya eva saMbhavaH sa eva vilaya ityukte saMbhavavilayasvarUpayorekatvAsaMbhavAttadubhayAdhArabhUtaM dhrauvyaM saMbhavati / tato devAdiparyAye saMbhavati manuSyAdiparyAye vilIyamAne ca ya eva saMbhavaH sa eva vilaya iti kRtvA tadubhayAdhArabhUtaM dhauvyavajIvadravyaM saMbhAvyata eva / tataH sarvadA dravyatvena jIvaSTakotkIrNo'vatiSThate / api ca yathA'nyo ghaTo'nyatkuNDamityukte tadubhayAdhArabhUtAyA mRttikAyA anyatvAsaMbhavAt ghaTakuNDasvarUpe saMbhavataH, tathAnyaH saMbhavo'nyo vilaya ityukte tadubhayAdhArabhUtasya dhrauvyasyAnyatvAsaMbhavAtsaMbhavavilayasvarUpe saMbhavataH / tato devAdiparyAyaiH saMbhavati devAdiparyAyainayena yo hi bhavassa 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 manuSyaparyAyadevaparyAyAdhArabhUtasaMsArijIvadravyavadvA / kSaNabhaGgasamudbhave hetuH kthyte| saMbhavavilaya tti te NANA saMbhavavilayau dvAviti tau nAnA bhinnau yataH kAraNAttataH paryAyArthikanayena bhaGgotpAdau / tathAhi-ya eva pUrvokta. liye hue haiM / bhAvArtha-isa vinAzIka saMsArameM jo dravyadRSTise 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, paryAyArthikanayakI apekSA utpAda, vyaya judA judA haiN| isa taraha utpAda aura vyayameM ekatA aura anekatA ye do bheda hote haiM / jo dravyatvakara dekhA jAya, to ekatA hai, aura paryAyArthikase anekatA dekhanemeM 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 donoM avasthAoMkA AdhAra dhrauvya jIvadravya 'hI siddha hotA hai / isa kAraNa jIva dravya hamezA dravyapanese TaMkotkIrNa rahatA hai| isa taraha saba avasthAoMmeM ekatA siddha huii| aba bheda dikhAte 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

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28.] . pravacanasAra: 169 vilIyamAne vAnyaH saMbhavo'nyo vilaya iti kRtvA saMbhavavilayavantau devAdimanuSyAdiparyAyau . saMbhAvyate / tataH pratikSaNaM paryAyaijIMvo'navasthitaH // 27 // atha jIvasyAnavasthitatvahetumudyotayati tamhA du Natthi koI sahAvasamavaDhido tti sNsaare| . saMsAro puNa kiriyA saMsaramANassa davassa // 28 // tasmAttu nAsti kazcit svabhAvasamavasthita iti saMsAre / saMsAraH punaH kriyA saMsarato dravyasya // 28 // yataH khalu jIvo dravyatvenAvasthito'pi paryAyairanavasthitaH, tataH pratIyate na kazcidapi saMsAre svabhAvenAvasthita iti / yaccAnAnavasthitatvaM tatra saMsAra eva hetuH / tasya manuSyAdimokSaparyAyasyotpAdo mokSamArgaparyAyasya vinAzastAveva minnau 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 sahAvasamavahido tti tasmAnnAsti kazcitkhabhAvasamavasthita iti / yasmAtyUrvoktaprakAreNa manuSyAdiparyAyANAM vinazvaratvavyAkhyAnaM kRtaM tasmAdeva jJAyate paramAnandaikalakSaNaparamacaitanyacamatkArapariNatazuddhAtmakhabhAvavadavasthito nityaH ko'pi nAsti / ka / saMsAre nissaMsArazuddhAtmano viparIte saMsAre / saMsArakharUpaM kathayati-saMsAro puNa kiriyA saMsAraH / punaH kriyA niSkriyanirvikalpazuddhAtmapariNatervisadRzA manuSyAdivibhAvaparyAyapariNatirUpA kriyA saMsArakharUpam / sA ca kasya bhavati / saMsaramANassa jIvassa vizuddhajJAnadarzanakhabhAvamuktAtmano vilakSaNasya saMsarataH paribhramataH saMsArijIvasyeti / tataH sthitaM manuSyAdiparyAdravya 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 ] saMsAra meM [ kazcit ] koI bhI vastu [khabhAvasamavasthitaH ] svabhAvase thira hai, [iti ] aisA [ nAsti ] nahIM hai, . [ punaH ] aura jo [ saMsarato dravyasya ] cAroM gatiyoMmeM bhaTakanevAle jIvadravyakI [kriyA ] anya anya avasthArUpa pariNati 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 pra0 22

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170 - rAyacandrajainazAkhamAlA- [a0 2, gA029* paryAyAtmakatvAt svarUpeNaiva tathAvidhatvAt / 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, dravyakarmasaMyuktatvenevopalambhAt / evaM satItaretarAzrayadoSaH / na hi / anAdiprasiddhadravyakarmAbhisaMbaddhasyAtmanaH prAktanadravyakarmaNastatra hetutvenopAdAnAt / evaM kAryakAraNabhUtanavapurANadravyakarmatvAdAyAtmakaH saMsAra eva vinazvaratve kAraNamiti // 28 // evaM zuddhAtmano bhinnAnAM karmajanitamanudhyAdiparyAyANAM vinazvaratvakathanamukhyatayA gAthAcatuSTayena dvitIyasthalaM gatam / atha saMsArasya kAraNaM jJAnAvaraNAdi dravyakarma tasya tu kAraNaM mithyAtvarAgAdipariNAma ityAvedayatiAdA nirdoSiparamAtmA nizcalena zuddhabuddhakakhabhAvo'pi vyavahAreNAnAdikarmabandhavazAt kammamalimaso karmamalImaso bhavati / tathA bhavansan kiM karoti / pariNAmaM lahadi pariNAma labhate / kathaMbhUtam / kammasaMjuttaM karmarahitaparamAtmano nisadRzakarmasaMyuktaM 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 / yasmAdrAgAdipariNAmena karma badhnAti, tasmAdrAgAdivikalpasaba 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] pudgalakarmose 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 vibhAvapariNAma [karma] pudgalIka-baMdhako kAraNarUpa bhAvakarma hai| bhAvArtha-jo AtmAke rAgAdirUpa azuddha pariNAma haiM, ve dravya ..

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171 37.] -pravacanasAraHtmanastathAvidhapariNAmo dravyakarmaiva / tathAtmA cAtmapariNAmakartRtvAdrvyakarmakartApyupacArAt // 29 // atha paramArthAdAtmano dravyakarmAkartRtvamudyotayati pariNAmo sayamAdA sA puNa kiriya tti hodi jiivmyaa| kiriyA kamma tti madA tamhA kammassa Na du kattA // 30 // pariNAmaH svayamAtmA sA punaH kriyeti bhavati jIvamayI / kriyA karmeti matA tasmAtkarmaNo na tu kartA // 30 // AtmapariNAmo hi tAvatsvayamAtmaiva, pariNAminaH pariNAmasvarUpakartRtvena pariNAmAdananyatvAt / yazca tasya tathAvidhaH pariNAmaH sA jIvamayyeva kriyA, sarvadravyANAM pari'NAmalakSaNakriyAyA AtmamayatvAbhyupagamAt / yA ca kriyA sA punarAtmanA svatantreNa prApyatvAtkarma / tatastasya paramArthAdAtmA AtmapariNAmAtmakasya bhAvakarmaNa eva kartA, na rUpo bhAvakarmasthAnIyaH sarAgapariNAma eva karmakAraNatvAdupacAreNa karmeti bhaNyate / tataH sthita rAgAdipariNAmaH karmabandhakAraNamiti // 29 // athAtmA nizcayena khakIyapariNAmasyaiva kartA na ca dravyakarmaNa iti pratipAdayati / / athavA dvitIyapAtanikA-zuddhapAriNAmikaparamabhAvanAhakeNa zuddhanayena yathaivAkartA tathaivAzuddhanayenApi sAMkhyena yaduktaM tanniSedhArthamAtmano bandhamokSasiddhyarthaM kathaMcitpariNAmitvaM vyavasthApayatIti pAtanikAdvayaM manasi saMpradhArya sUtramidaM nirUpa'payati-pariNAmo sayamAdA pariNAmaH khayamAtmA AtmapariNAmastAvadAtmaiva / kasmAtpariNAmapariNAminostanmayatvAt / sA puNa kiriya tti hodi sA punaH kriyeti bhavati sa ca pariNAmaH kriyA pariNatiriti bhavati / kathaMbhUtA / jIvamayA jIvena nivRttatvAjjIvamayI 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 AtA hai, kyoMki rAgAdi vibhAvapariNAmoMse dravyakarma aura dravyakarmase vibhAvapariNAma hote haiM ? isakA uttara isa prakAra hai, ki-yaha AtmA anAdikAlase dravyakarmoMkara baMdhA huA hai, isa kAraNa pUrva ba~dhe dravyakarma usa rAgAdi vibhAvapariNAmake kAraNa hote haiM, aura vibhAvapariNAma navIna dravyakarmake kAraNa hote haiM, isaliye eka dUsareke AzrayarUpa itaretarAzraya doSa nahIM ho sktaa| isa taraha navIna prAcIna karmakA bheda honese kArya kAraNabhAva siddha hotA hai / AtmA niyamase apane vibhAvarUpa rAgAdi bhAvakarmoMkA kartA hai, aura vyavahArase dravyakarmoMkA bhI kartA kahA jAtA hai // 29 // Age nizcayanayase 'AtmA dravyakarmakA akartA hai' yaha kahate haiM[ pariNAmaH ] jo AtmAkA pariNAma hai, vaha [khayaM ] Apa [ AtmA] jIva hI hai, [ punaH ] aura [kriyA] vaha pariNAmarUpa kriyA [ jIvamayI ] jIvakara

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172 - rAyacandra jainazAstramAlA [ a0 2, gAva 30 tu pudgalapariNAmAtmakasya dravyakarmaNaH / atha dravyakarmaNaH kaH karteti cet / pudgalapariNAmo hi tAvatsvayaM pudgala eva, pariNAminaH pariNAmasvarUpakartRtvena pariNAmAdananyatvAt / yazca tasya tathAvidhaH pariNAmaH sA pudgalamayyeva kriyA, sarvadravyANAM pariNAmalakSaNakriyAyA AtmamayatvAbhyupagamAt / yA ca kriyA sA punaH punalena svatantreNa prApyatvAtkarma / tatastasya paramArthAt pudgalAtmA AtmapariNAmAtmakasya dravyakarmaNa eva kartA, na tvAtmapariNAmAtmakasya bhAvakarmaNaH / tata AtmAtmakharUpeNa pariNamati na pudgalasvarUpeNa pariNamati // 30 // kiriyA kammattimadA jIvena khatantreNa khAdhInena zuddhAzuddhopAdAnakAraNabhUtena prApyatvAtsA kriyA karmeti matA saMmatA / karmazabdenAtra yadeva cidrUpaM jIvAdabhinnaM bhAvakarmasaMjJaM nizcayakarma * tadeva grAhyam / tasyaiva kartA jIvaH tamhA kammassa Na du kattA tasmAdravyakarmaNo na karteti / atraitadAyAti-yadyapi kathaMcit pariNAmitve sati jIvasya kartRtvaM jAtaM tathApi nizcayena svakIyapariNAmAnAmeva kartA pudgalakarmaNAM vyavahAreNeti / tatra tu yadA zuddhopAdAnakAraNarUpeNa zuddhopayogena pariNamati tadA mokSaM sAdhayati, azuddhopAdAnakAraNena tu bandhamiti / punalo'pi 1 kI jAtI hai, isase jIvamayI [ iti ] aisI [ bhavati ] hotI hai, arthAt kahI jAtI hai / [ kriyA ] jo kriyA hai, vahI [ karma iti ] 'karma' aisI sa~jJAse [ 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 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 kriyA se jIva tanmaya ho jAtA hai, ye hI jIvake bhAvakarma haiM / isaliye nizcayase AtmA apane bhAvakakA 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 pugalakA 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, :

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- 32.] . - pravacanasAraH 173 atha kiM tatsvarUpaM yenAtmA pariNamatIti tadAvedayati pariNamadi cedaNAe AdA puNa cedaNA, tidhaabhimdaa| - . sA puNa NANe kamme phalammi vA kammaNo bhaNidA // 31 // pariNamati cetanayA AtmA punaH cetanA tridhAbhimatA / sA punaH jJAne karmaNi phale vA karmaNo bhaNitA // 31 // yato hi nAma caitanyamAtmanaH svadharmavyApakatvaM, tatazcetanaivAtmanaH svarUpaM tayA khalvAtmA pariNamati / yaH kazcanApyAtmanaH pariNAmaH sa sarvo'pi cetanAM nAtivartata iti tAtparyam / cetanA punarjJAnakarmakarmaphalatvena 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 // jIvavannizcayena svakIyapariNAmAnAmeva kartA jIvapariNAmAnAM vyavahAreNeti // 30 // evaM rAgAdipariNAmAH karmabandhakAraNaM 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 zuddhAzuddha'pariNAmaH 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 paraMtu jIvake bhAvakarmarUpa pariNAmoMkA kartA nahIM hai| isa kAraNa pudgala Atma-svarUpa pariNamana nahIM karanese hI dravyakarmakA kartA nahIM ho sakatA // 30 // Age jisa svarUpa 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

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174 - rAyacandrajainazAstramAlA- [a0 2, gA0 32jJAnamarthavikalpaH karma jIvena yatsamArabdham / tadanekavidhaM bhaNitaM phalamiti saukhyaM vA duHkhaM vA // 32 // arthavikalpastAvat jJAnam / tatra kaH khalvarthaH, svaparavibhAgenAvasthitaM vizvaM, vikalpastadAkArAvabhAsanam / yastu mukurundahRdayAbhoga iva yugapadavabhAsamAnavaparAkArArthavikalpastad jJAnam / kriyamANamAtmanA karma, kriyamANaH khalvAtmA pratikSaNaM tena tena bhAvena bhavatA yaH sadbhAvaH sa eva karmAtmanA prApyatvAt / tattvekavidhamapi dravyakarmopAdhisannidhisadbhAvAsadbhAvAbhyAmanekavidham / tasya karmaNo yanniSpAdyaM sukhaduHkhaM tatkarmaphalam / tatra dravyakopAdhisAnnidhyasadbhAvAtkarma tasya phalamanAkulatvalakSaNaM prakRtibhUtaM saukhyaM, yattu dravyaaDhaviyappaM jJAnaM malyAdibhedenASTavikalpaM bhavati / athavA pAThAntaraM NANaM aTThaviyappo jJAnamarthavikalpaH tathAhyarthaH paramAtmAdipadArtha anantajJAnasukhAdirUpo'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 bhaNitamidAnIM 'phalacetanA kathyate-phalaM ti sokkhaM va dukkhaM vA phalamitisukhaM duHkhaM vA viSayAnurAgarUpaM yadazubhopayogalakSaNaM karma tasya phalamAkulatvotpAdakaM nArakAdiduHkheM, yacca dharmAnurAgarUpaM zubhopayogalakSaNaM karma tasya phalaM cakravartyAdipaJcendriyabhogAnubhavarUpaM, taccAzuddhanizcayena sukhamapyAkulotpAdakatvAt zuddhanizcayena duHkhameva / yacca rAgAdivikalparahitahaiM-[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 kartavyase samaya samayameM jo bhAva kiye haiM, [tatkarma ] vaha bhAvarUpa karma hai, [anekavidhaM] vaha zubhAdikake bhedase aneka prakAra hai, usIko karmacetanA kahate haiM / [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 padArthoko prativimbita karatA hai, usI prakAra jJAna eka hI kAlameM svapara padArthoko pragaTa karatA hai| isa taraha jJAnabhAvarUpa AtmAke pariNa* manako 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 dravya- . 'karmake saMbaMdhase jo AtmAke sAtAkA udaya honA, vaha anAkularUpa iMdriyAdhIna sukharUpa

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175 karmopAdhisAnnidhyAsadbhAvAtkarma tasya phalaM saukhyalakSaNAbhAvAdvikRtibhUtaM duHkham / evaM jJAnakarmakarmaphalakharUpanizcayaH // 32 // 33. ] pravacanasAraH atha jJAnakarmakarmaphalAnyAtmatvena nizcinoti appA pariNAmappA pariNAmo NANakammaphalabhAvI / tamhA NANaM kammaM phalaM ca AdA muNedavo // 33 // AtmA pariNAmAtmA pariNAmo jJAnakarmaphalabhAvI / tasmAt jJAnaM karma phalaM cAtmA mantavyaH // 33 // AtmA hi tAvatpariNAmAtmaivaM, pariNAmaH svayamAtmeti svayamuktatvAt / pariNAmastu cetanAtmatvena jJAnaM karma karmaphalaM vA bhavituM zIlaH, tanmayatvAccetanAyAH / tato jJAnaM karma zuddhopayogapariNatirUpaM karma tasya phalamanAkulatvotpAdakaM paramAnandaikarUpasukhAmRtamiti / evaM jJAnakarmakarmaphalacetanAkharUpaM jJAtavyam // 32 // atha jJAnakarmakarmaphalAnyabhedanayenAtmaiva bhavatIti prajJApayati - appA pariNAmappA AtmA bhavati / kathaMbhUtaH / pariNAmAtmA pariNAma - svabhAvaH / kasmAditi cet 'pariNAmo sayamAdA' iti pUrva svayameva bhaNitatvAt / pariNAmaH kathyate pariNAmo NANakammaphalabhAvI pariNAmo bhavati / kiM viziSTaH / jJAnakarmaphalabhAvI jJAnakarmakarmaphalarUpeNa bhavituM zIla ityarthaH / tamhA tasmAdeva tasmAtkAraNAt / NANaM pUrvasUtroktA jJAnacetanA / kammaM tatraivoktalakSaNA karmacetanA / phalaM ca pUrvoktalakSaNaphalacetanA ca / AdA muNedavo iyaM cetanA trividhApyabhedanayenAtmaiva mantavyo jJAtavya karmaphala hai, tathA jo azubha dravyakarmake saMbaMdhase asAtAkA udaya honA, vaha sukhabhAva - se 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-karma phala ye abheda nayase AtmA hI hai, aisA dikhalAte 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 sadAkAla se hai / vaha pariNAma jJAnapariNAma - karmapariNAma - karmaphalapariNAma, isa taraha tIna bheda sahita hai / pariNAma aura pariNAmI meM ekatA hone se pariNAmase judA AtmA nahIM hai, isaliye abhedanayakI apekSAse tIna pariNAmoMrUpa AtmA hI hai / azuddha dravya kathana kI apekSA to karmapariNAma aura karmaphalapariNAmase ekatA hai, phala tathA jaba zuddha dravyArthikanayakI apekSA lI jAve, taba AtmAke paradravyakA saMbaMdha honA, asaMbhava

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176 - rAyacandrajainazAstramAlA - [a0 2, gA0 34karmaphalaM cAtmaiva / evaM hi zuddhadravyanirUpaNAyAM paradravyasaMparkAsaMbhavAtparyAyANAM dravyAntaHpralayAca zuddhadravya evAtmAvatiSThate // 33 // athaivamAtmano jJeyatAmApannasyAzuddhatvanizcayAt jJAnatattvAsiddhau zuddhAtmatattvopalambho .. bhavatIti tamabhinandan dravyasAmAnyavarNanAmupasaMharati kattA karaNaM kammaM phalaM ca appa tti Nicchido smnno| 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 paradravya pariNamati sa eva vizrAntaparadravyasaMparka dravyAntaHpralInaparyAyaM ca zuddhamAtmAnamupalabhate, na punaranyaH / tathAhi-yadA nAmAnAdiprasiddhapaugalikakarmabandhanopAdhisaMnidhipradhAvitoparAgaraJjitAtmavRttirjapApuSpasaMnidhipradhAvitoparAgaraJjitAtmavRttiH sphaTikamaNiriva parAropitavikAro'hamAsaMsArI tadapi na nAma mama ko'pyAsIt tadApyahameka evoparaktacisvabhAvena svatantraH kartA, sa ahameka evoparaktacitsvabhAvena sAdhakatamaH karaNamAsam / ahameka evoparaktacitpariNamanasvabhAvenAtmanA prApyaH karmAsam / ahameka eva coparaktaiti / 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 khatantraH svAdhInaH kartA sAdhako niSpAdako'smi bhavAmi / sa kH| appa tti Atmeti / Atmeti ko'rthaH / ahamiti / kathaMbhUtaH / ekaH / kasyAH sAdhakaH / nirmalAtmAnubhUteH / kiM viziSTaH / nirvikAraparamacaitanyapariNAmena pariNataH san karaNaM atizayena sAdhakaM sAdhakatamaM karaNamupakaraNaM karaNakArakamahamaika evAsmi bhavAmi / kasyAH sAdhaka / sahajazuddhaparamAtmAnubhUteH / kena kRtvA / rAgAdivikalparahitasvasaMvedanajJAnapariNativalena kammaM zuddhabuddhakakhabhAvena paramAtmanA prApyaM vyApyamahameka eva 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 jJAyakamAna huA sthita rahatA hai / / 33 / / Age isa jIvake zuddha svabhAvakA nizcaya honese jJAnabhAvakI siddhi hotI hai, tava svajJeyarUpa AtmAke zuddhasvarUpakA lAbha hotA hai, aisA kahate hue dravyake sAmAnya kathanako pUrNa karate haiM-[kartA] kAmakA karanevAlA [ karaNaM ] jisase kiyA jAya, aisA mukhya kAraNa [karma ] jo kiyA jAya /

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34.] -pravacanasAraHcitpariNamanasvabhAvasya niSpAdyaM saukhyaM viparyastalakSaNaM duHkhAkhyaM karmaphalamAsam / idAnIM punaranAdiprasiddhapaugalikakarmabandhanopAdhisannidhidhvaMsavisphuritasuvizuddhasahajAtmavRtti pApuSpasaMnidhidhvaMsavisphuritasuvizuddhasahajAtmavRttiH sphaTikamaNiriva vizrAntaparAropitavikAro'hamekAntenAsmi mumukSuH, idAnImapi na nAma mama ko'pyasti, idAnImapyahameka iva suvizuddhacitsvabhAvena svatantraH kartAsmi, ahameka eva ca suvizuddhacitsvabhAvena sAdhakatamaH karaNamasmi, ahameka eva ca suvizuddhacitpariNamanasvabhAvenAtmanA karmakArakamasmi / phalaM ca zuddhajJAnadarzanasvabhAvaparamAtmanaH sAdhyaM niSpAdyaM nijazuddhAtmaruciparicchittinizcalAnubhUtirUpAbhedaratnatrayAtmakaparamasamAdhisamutpannasukhAmRtarasAsvAdapariNatirUpamahameka eva phalaM cAsmi Nicchido evamuktaprakAreNa nizcitamatiH san samaNo sukhaduHkhajIvitamaraNazatrumitrAdisamatAbhAvanApariNataH zramaNaH paramamuniH pariNamadi Neva aNNaM jadi pariNamati 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 AmAko judA jAnakara zuddha kartA, 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, vahIM 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 samayameM bhI merA anya dravya koI bhI nahIM saMbaMdhI thA, aisI avasthAmeM bhI akelA hI maiM apanI bhUlase sarAga caitanyabhAva kara kartA huaa| maiM hI eka sarAga caitanyabhAvakara ajJAna bhAvakA mukhya kAraNa huA, isase karaNa bhI maiM hI kahalAyA / maiM hI eka sarAga caitanyapariNati svabhAvase apane azuddha bhAvako prApta huA, isaliye karma maiM hI huaa| 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 ava jJAna dazAmeM jaise rakta puSpake saMyogake chUTa jAnese sphaTikamaNi nirmala svAbhAvika zuddha ho jAtA hai, vaise maiM bhI sarvathA prakRtiyoMke vikArase rahita huA, nirmala mokSamArgameM pravartatA hU~, to aba bhI merA koI nahIM, aba maiM hI eka nirmala caitanyabhAvase 'pra. 23

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178 -rAyacandrajainazAstramAlA - [a0 2, gA0 35prApyaH karmAsmi, ahameka eva ca suvizuddhacitpariNamanasvabhAvasya niSpAdyamanAkulatvalakSaNaM saukhyAkhyaM karmaphalamasmi / evamasya bandhapaddhatau mokSapaddhatau cAtmAnamekameva bhAvayataH paramANorivaikatvaprabhAvanonmukhasya paradravyapariNatirna jAtu jAyate / paramANuriva bhAvitaikatvazca pareNa no saMpRcyate / tataH paradravyAsaMpRktatvAtsuvizuddho bhavati / kartRkaraNakarmakarmaphalAni cAtmatvena bhAvayan paryAyairna saMkIryate, tataH paryAyAsaMkIrNatvAca suvizuddho bhavatIti / dravyAntaravyatikarAdapasAritAtmA sAmAnyamajitasamastavizeSajAtaH ityeSa zuddhanaya, uddhatamohalakSmIluNTAka utkaTavivekaviviktatattvaH // 34 // "ityucchedAtparapariNataH kartRkarmAdibhedabhrAntidhvaMsAdapi ca sucirAlabdhazuddhAtmatattvaH / saJcinmAtre mahasi vizade mUrchitazcetano'yaM sthAsyatyudyatsahajamahimA sarvadA mukta ev||" "dravyasAmAnyavijJAnanimnaM kRtveti mAnasam / tadvizeSaparijJAnaprAgbhAraH kriyate'dhunA // " iti dravyasAmAnyaprajJApanam / atha dravyavizeSaprajJApanaM tatra dravyasya jIvAjIvatvavizeSaM nizcinoti davaM jIvamajIvaM jIvo puNa cednnovjogmo| poggaladavappamuhaM acedaNaM havadi ajIvaM // 35 // naivAnyaM rAgAdipariNAmaM yadicet appANaM lahadi suddhaM tadAtmAnaM bhAvakarmadravyakarmanokarmarahitatvena zuddhaM zuddhabuddhaikakhabhAvaM labhate prApnoti ityabhiprAyo bhagavatAM zrIkundakundAcAryadevAnAm // 34 // evamekasUtreNa paJcamasthalaM gatam / iti sAmAnyajJeyAdhikAramadhye sthalapaJcakena bhedabhAvanA svAdhIna kartA hU~, maiM hI eka nirmala caitanya bhAvakara zuddha svabhAvakA atizayase 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 nhiiN| isa prakAra isa jIvake vaMdhapaddhati 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 hotaa| isa taraha jJAnI nirmala hotA hai| isI kAraNa anya dravyoMse bhinna svarUpa kartA, karaNa, karma, phala Adi sava bhedoMse rahita abhedarUpa zuddha nayakara mohakA vinAzaka aisA prakAzarUpa jJAnatattva isa jIvake zobhA pAtA hai / sArAMza-java isa jIvake para vastumeM pariNati miTa jAtI hai, aura karttA 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 huaa| . .

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35.] - 'pravacanasAraH dravyaM jIvo'jIvo jIvaH punazcetanopayogamayaH / pudgaladravyapramukho'cetano bhavati cAjIvaH // 35 // 179 * iha hi dravyamekatvanibandhanabhUtaM dravyatvasAmAnyamanujjhadeva tadadhirUDhadhizeSalakSaNasadbhAvAdanyonyavyavacchedena jIvAjIvatvavizeSamupaDhaukate / tatra jIvasyAtmadravyamevaikA vyaktiH / ajIvasya punaH pudgaladravyaM dharmadravyamadharmadravyaM kAladravyamAkAzadravyaM ceti paJca vyaktayaH / vizeSalakSaNaM jIvasya cetanopayogamayatvaM, ajIvasya punaracetanatvam / tatra yatra svadharmavyApakatvAtsvarUpatvena dyotamAnayAnapAyinyA bhagavatyA saMvittirUpayA cetanayA tatparigatA / ityuktaprakAreNa 'tamhA tassa NamAI' ityAdi paJcatriMzatsUtraH sAmAnyajJeyAdhikAravyAkhyAnaM samAptam / ita UrdhvamekonaviMzatigAthAbhirjIvAjIvadravyAdivivaraNarUpeNa vizepajJeyavyAkhyAnaM karoti / tatrASTasthAnAni bhavanti / teSvAdau jIvAjIvatvakathanena prathamagAthA, lokA- . lokatvakathanena dvitIyA, sakriyaniH kriyatvavyAkhyAnena tRtIyA ceti / 'davaM jIvamajIvaM' ityAdi - gAthAtrayeNa prathamasthalam, tadanantaraM jJAnAdivizeSaguNAnAM svarUpakathanena 'liMgehiM jehiM' ityAdigAthAdvayena prathamasthalam / athAnantaraM svakIyasvakIyaguNopalakSitadravyANAM nirNayArtha 'vaNNarasa' ityAdigAthAtrayeNa tRtIyasthalam / atha paJcAstikAyakayana mukhyatvena '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 kAlANurUpo dravyakAla iti kathanarUpeNa dvitIyA ceti 'samao du appadeso' ityAdigAthAdvayena SaSThasthalam / atha pradezalakSaNakathanena prathamA, tadanantaraM tiryakpracayordhvapracayastrarUpakathanena dvitIyA ceti, 'AyAsamaNuNiviTTha' ityAdisUtradvayena saptamasthalam / tadanantaraM kAlANurUpadravyakAlasthApanarUpeNa 'uppAdo paddhaso' ityAdigAthAtrayeNASTamasthalamiti vizepajJeyAdhikAre samudAyapAtanikA / tadyathA-- atha jIvAjIvalakSaNamAvedayati-davaM jIvamajIvaM dravyaM jIvAjIvalakSaNaM bhavati jIvo puNa cedaNo jIvaH punazcetanaH khataH siddhayA bahiraGgakAraNanirapekSayA bahirantazca prakAzamAnayA nityarUpayA nizcayena paramazuddhacetanayA vyavahAreNa punarazuddhacetanayA ca yuktatvAccetano bhavati / punarapi kiMviziSTaH / uvajogamao 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 ina 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

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180 - rAyacandrajainazAstramAlA - [a0 2, gA0 36- .. NAmalakSaNena dravyavRttirUpeNopayogena ca nirvRttatvamavatIrNaM pratibhAti sa jIvaH / yatra punarupayogasahacaritAyA yathoditalakSaNAyAzcetanAyA abhAvAbahirantazcAcetanatvamavatIrNa pratibhAti so'jIvaH // 35 // atha lokAlokatvavizeSa nizcinoti poggalajIvaNibaddho dhmbhaadhmmtthikaaykaalddddo| , . vadi AgAse jo logo so sabakAle du||36|| pugalajIvanibaddho dharmAdharmAstikAyakAlADhyaH / vartate AkAze yo lokaH sa sarvakAle tu // 36 // asti hi dravyasya lokAlokatvena vizeSaviziSTaM svalakSaNasadbhAvAt / skhalakSaNaM hi lokasya SaDdravyasamavAyAtmakatvaM, alokasya punaH kevalAkAzAtmakatvam / tatra sarvadravyaupayogamayaH akhaNDaikapratibhAsamayena sarvavizuddhena kevalajJAnadarzanalakSaNenArthagrahaNavyApArarUpeNa nizcayanayenetthaMbhUtazuddhopayogena, vyavahAreNa punarmatijJAnAdyazuddhopayogena ca nivRttatvAnniSpannatvAdupayogamayaH poggaladabappamuhaM acedaNaM havadi ajjIvaM pudgaladravyapramukhamacetanaM bhavatyajIvadravyaM pudgaladharmAdharmAkAzakAlasaMjJaM dravyapaJcakaM pUrvoktalakSaNacetanAyA upayogasya cAbhAvAdajIvamacetanaM bhavatItyarthaH // 35 // atha lokAlokarUpeNAkAzapadArthasya dvaividhyamAkhyAtipoggalajIvaNibaddho aNuskandhabhedabhinnAH pudgalAstAvattathaiva mUrtAtIndriyajJAnamayatvanirvikAraparamAnandaikasukhamayatvAdilakSaNA jIvAzcetthaMbhUtajIvapudgalairnibaddhaH saMbaddho bhRtaH pudgalajIvanivaddhaH dhammAdhammatthikAyakAlaDDo dharmAdharmAstikAyau ca kAlazca dharmAdharmAstikAyakAlAstairAjyo / bhRto dharmAdharmAstikAyakAlADhyaH jo yaH eteSAM paJcAnAmitthaMbhUtasamudAyo rAziH samUhaH vaTTadi vartate / kasmin / AgAse anantAnantAkAzadravyasya madhyavartini lokAkAze so logo sa pUrvoktapaJcAnAM samudAyastadAdhArabhUtaM lokAkAzaM ceti SaDvvyasamUho loko 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 vyavahAra meM pravRtta hotA hai, vaha jJAnadarzanarUpa upayoga hai // 35 // Age loka aura aloka isa taraha do bheda dikhalAte haiM-[yaH] jo kSetra [AkAze] anaMta AkAzameM [pudgalajIvaniyaddhaH] pudgala aura jIvakara saMyukta hai, aura [dharmAdharmAstikAyakAlADhyaH] 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

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37. ] 181 vyApini paramamahatyAkAze yatra yAvati jIvapulau gatisthitidharmANau gatisthitI AskandatastadgatisthitinibandhanabhUtau ca dharmA'dharmAvabhivyApyAvasthitau sarvadravyavartanAnimittabhUtazca kAlo nityadurlalitastattAvadAkAzaM zeSANyazeSANi dravyANi cetyamISAM samavAya Atmatvena khalakSaNaM yasya sa lokaH / tatra yAvati punarAkAze jIvapudgalayorgatisthitI na saMbhavato dharmAdharmau nAvasthitau na kAlo durlalitastAvatkevalamAkAzamAtmatvena khalakSaNaM yasya so'lokaH // 36 // atha kriyAbhAvatadbhAvavizeSaM nizcinoti - pravacanasAraH - uppAdaTThidibhaMgA poggalajIvappagassa logassa / pariNAmAdo jAyaMte saMghAdAdo va bhedAdo // 37 // utpAda sthitibhaGgAH pudgalajIvAtmakasya lokasya / pariNAmAjAyante saMghAtAdvA bhedAt // 37 // kriyAbhAvavattvena kevalabhAvavattvena ca dravyasyAsti vizeSaH / tatra bhAvavantau kriyAvantau ca pudgalajIvau pariNAmAdbhedasaMghAtAbhyAM cotpadyamAnAvatiSThamAnabhajyamAnatvAt / zeSabhavati / kka sabakAle du sarvakAle tu tadbahirbhUtamanantAnantAkAzamaloka ityabhiprAya: // 36 // atha dravyANAM sakriyaniHkriyatvena bhedaM darzayatItyekA pAtanikA, dvitIyA tu jIvapudgalayorartha - vyaJjanaparyAyau dvau, zeSadravyANAM tu mukhyavRttyArthaparyAya iti vyavasthApayati -- jAyaMte jAyante / ke kartAraH / uppAdaDidibhaMgA utpAdasthitibhaGgAH / kasya saMbandhinaH / logassa lokasya / kiMviziSTasya / poggalajIvappagassa pudgalajIvAtmakasya pudgalajIvAvityupalakSaNaM SaDdravyAtmakasya / kasmAtsakAzAt jAyante / pariNAmAdo pariNAmAt ekasamayavartino'rtha paryAyAt saMghAdAdo va bhedAdo na kevalamarthaparyAyAtsakAzAjjAyante jIvapudgalAnAmutpAdAdayaH saMghAtAdvA bhedAdvA vyaJjanaparyAyAdityarthaH / tathAhi - dharmAdharmAkAzakAlAnAM mukhyavRttyaikasamayavartino'rthasarvavyApI 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 donoM kI gati sthiti pariNatirUpa lokake [ utpAdasthitibhaGgAH ] utpatti, dhruvapanA, vinAza [ pariNAmAH ] aise tIna pariNAma [ saMghAtAt ] milanese [r] athavA [ bhedAt ] bichur3anese [ jAyante ] hote haiM / bhAvArthakriyA 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 sava

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182 - rAyacandrajainazAstramAlA - [a0 2, gA038dravyANi tu bhAvavantyeva pariNAmAdevotpadyamAnAvatiSThamAnabhajyamAnatvAditi nizcayaH / tatra pariNAmamAtralakSaNo bhAvaH, parispandanalakSaNA kriyA / tatra sarvANyapi dravyANi pariNAmasvabhAvatvAt pariNAmenopAttAnvayavyatirekANyavatiSThamAnotpadyamAnabhajyamAnAni bhAvavanti bhavanti / pudgalAstu parispandasvabhAvatvAtparispandena bhinnAH saMghAtena saMhatAH punarbhedenotpadyamAnAvatiSThamAnabhajyamAnAH kriyAvantazca bhavanti / tathA jIvA api parispandasvabhAvatvAtparispandena nUtanakarmanokarmapudgalebhyo bhinnAstaiH saha saMghAtena saMhatAH punarbhedenotpadyamAnAvatiSThamAnabhajyamAnAH kriyAvantazca bhavanti // 37 // atha dravyavizeSo guNavizeSAditi prajJApayatiliMgehiM jehiM datvaM jIvamajIvaM ca havadi viNNAdaM / te'tambhAvavisiTThA muttAmuttA guNA NeyA // 38 // . liGgairdravyaM jIvo'jIvazca bhavati vijJAtam / te'tadbhAvaviziSTA mUrtAmUrtA guNA jJeyAH // 38 // dravyamAzritya parAnAzrayatvena vartamAnairliGgayate gamyate dravyametairiti liGgAni guNAH / te paryAyA eva jIvapudgalAnAmarthaparyAyavyaJjanaparyAyAzca / kathamiti cet / pratisamayapariNatirUpA arthaparyAyA bhaNyante / yadA jIvo'nena zarIreNa saha bhedaviyogaM tyAgaM kRtvA bhavAntarazarIreNa saha saMghAtaM melApakaM karoti tadA vibhAvavyaJjanaparyAyo bhavati, tasmAdeva bhavAntamasaMkramaNAtsakriyatvaM bhaNyate pudgalAnAm / tathaiva vivakSitaskandhavighaTanAtsakriyatvena skandhAntarasaMyoge sati vibhAvavyajanaparyAyo bhavati / muktajIvAnAM tu nizcayaratatrayalakSaNena paramakAraNasamayasArasaMjJena nizcayamokSamArgabalenAyogicarasamaye nakhakezAnvihAya paramaudArikazarIrasya vilIyamAnarUpeNa vinAze sati kevalajJAnAdyanantacatuSTayavyaktilakSaNena paramakAryasamayasArarUpeNa svabhAvavyaJjanaparyAyeNa kRtvA yo' sAvutpAdaH sa bhedAdeva bhavati na saMghAtAt / kasmAditicet / zarIrAntareNa saha saMbandhAbhAvAditi bhAvArthaH // 37 // evaM jIvAjIvatvalokAlokatvasakriyaniHkriyatvakathanakrameNa prathamasthale 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 haiN| isaliye milane aura vichur3anekI apekSA utpAda, vyaya aura dhruvapane sahita haiM, kriyAvAle haiM / isI taraha jIva bhI karmake saMyogase halana calanarUpa hotA huA navIna karma nokarmarUpa -pudgalase milatA hai, aura purAne karma nokarma pudgaloMse vichar3a jAtA hai, isa kAraNa utpAda, vyaya, prauvya sahita huA kriyAvAlA hai| isase yaha bAta siddha huI, ki jIva aura pudgala ye do dravya to kriyAvAn bhI hai, aura bhAvavAle bhI haiN| tathA dharmAdika cAra dravya kevala bhAvavanta (pariNAmavAle) hI haiM // 37 // Age guNoMke bhedase hI dravyoMmeM

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39.] -pravacanasAraH 183 ca yadravyaM bhavati na tadguNA bhavanti, ye guNA bhavanti te na dravyaM bhavatIti dravyAdatadbhAvena viziSTAH santo liGgaliGgiprasiddhau talliGgatvamupaDhaukante / atha te dravyasya jIvo'yamajIvo'yamityAdivizeSamutpAdayanti, svayamapi tadbhAvaviziSTatvenopAttavizeSatvAt / yato hi yasya yasya dravyasya yo yaH svabhAvastasya tasya tena tena viziSTatvAtteSAmasti vizeSaH / ata eva ca mUrtAnAmamUrtAnAM ca dravyANAM mUrtatvenAmUrtatvena ca tadbhAvena viziSTatvAdime mUrtA guNA ime amUrtI iti teSAM vizeSo nizcayaH // 38 // atha mUrtAmUrtaguNAnAM lakSaNasaMbandhamAkhyAti muttA iMdiyagejjhA poggaladavappagA annegvidhaa| davANamamuttANaM guNA amuttA muNedavA // 39 // gAthAtrayaM gatam / atha jJAnAdivizeSaguNabhedena dravyabhedamAvedayati-liMgehiM jehiM liGgaiH sahajazuddhaparamacaitanyavilAsarUpaistathaivAcetanai DarUpairvA liGgaizcihnarvizeSaguNairyaiH karaNabhUtairjIvena kartRbhUtena havadi viNNAdaM vizeSeNa jJAtaM bhavati / kiM karmatApannam / davaM dravyam / kathaMbhUtam / jIvamajIvaM ca jIvadravyamajIvadravyaM ca te muttAsuttA guNANeyA te tAni pUrvoktacetanAcetanaliGgAni mUrtAmUrtaguNA jJeyA jJAtavyAH / te ca kathaMbhUtAH / atabbhAvavisiThA atadbhAvaviziSTAH / tadyathA-zuddhajIvadravye ye kevalajJAnAdiguNAsteSAM zuddhajIvapradezaiH saha yadekatvamabhinatvaM tanmayatvaM sa tadbhAvo bhaNyate, teSAmeva guNAnAM taiH pradezaiH saha yadA saMjJAlakSaNaprayojanAdibhedaH kriyate tadA punaratadbhAvo bhaNyate, tenAtadbhAvena saMjJAdibhedarUpeNa khakIyakhakIyadravyeNa saha viziSTA bhinnA iti, dvitIyavyAkhyAnena punaH khakIyadravyeNa saha sadbhAvena tanmayatvenAnyadravyAdiviziSTA bhinnA ityabhiprAyaH // 38 // evaM guNabhedena dravyabhedo jnyaatvyH| atha mUrtAmUrtaguNAnAM bheda hai, aisA dikhalAte haiM-[yairliGgaiH] jina cihnoMse [jIvaH ] jIva [ca] aura [ajIvaH] ajIva [dravyaM] dravya [jJAtaM bhavati ] jAnA jAtA hai, [te] ve cihna (lakSaNa) [tadbhAvaviziSTAH] dravyoMke svarUpakI vizeSatA liye hue [mUrtAmUrtA guNAH] mUrtIka aura amUrtIka guNa [ jJeyAH] jAnane cAhiye / bhAvArthajo 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 haiM, 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 vizepatAko 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, AkAzakAla, ye. pA~ca dravya amUrtIka haiM , aisA nizcayase jAnanA cAhiye // 38 // Age mUrta

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184 - rAyacandrajainazAstramAlA - [a0 2, gA0 39mUrtA indriyagrAhyAH pudgaladravyAtmakA anekvidhaaH| . . dravyANAmamUrtAnAM guNA amUrtA jJAtavyAH // 39 // mUrtAnAM guNAnAmindriyagrAhyatvaM lakSaNam / amUrtAnAM tadeva viparyastam / te ca mUrtAH pudgaladravyasya, tasyaivekasya mUrtatvAt / amUrtAH zeSadravyANAM, pudgalAdanyeSAM sarveSAmapyamUrtatvAt 39 atha mUrtasya pudgaladravyasya guNAn gRNAti vaNNarasagaMdhaphAsA vijaMte poggalassa suhamAdo puDhavIpariyaMtassa ya sado so poggalo citto||40|| varNarasagandhasparzA vidyante pudgalasya sUkSmatvAt / pRthivIparyantasya ca zabdaH sa pudgalacitraH // 40 // indriyagrAhyAH kila sparzarasagandhavarNAstadviSayatvAt , te cendriyagrAhyatvavyaktilakSaNaM saMbandhaM ca nirUpayati-muttA iMdiyagejjhA mUrtA guNA indriyagrAhyA bhavanti, amUrtAH punarindriyaviSayA na bhavanti iti mUrtAmUrtaguNAnAmindriyAnindriyaviSayatvalakSaNamuktam / idAnIM mUrtaguNAH kasya saMbandhino bhavantIti saMbandhaM kathayati poggaladavappagA aNegavidhA mUrtaguNAH pudgaladravyAtmakA anekavidhA bhavanti pudgaladravyasaMbandhino bhavantItyarthaH / amUrtaguNAnAM saMbandhaM pratipAdayati davANamamuttANaM vizuddhajJAnadarzanasvabhAvaM yatparamAtmadravyaM tatprabhRtInAmamUrtadravyANAM saMbandhino bhavanti / te ke gunnaaH| amuttA amUrtAH guNAH kevalajJAnAdaya ityarthaH / iti mUrtAmUrtaguNAnAM lakSaNasaMbandhau jJAtavyau // 39 // evaM jJAnAdivizeSaguNabhedena dravyabhedo bhavatIti kathanarUpeNa dvitIyasthale gAthAdvayaM gatam / atha mUrtapudgaladravyasya guNAnAvedayativaNNarasagaMdhaphAsA vijaMte poggalassa varNarasasparzagandhA vidyante / kasya / pudgalasya / kathaMamUrtakA 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 haiN| [amUrtAnAM dravyANAM] . aura jo amUrtIka dravyoMke [guNAH] guNa haiM, ve [ amUrtAH ] amUrtIka [jJAtavyAH ] jAnane cAhiye / bhAvArtha-sUrtIka guNa iMdriyoMse jAne jAte haiM, amUrtIka guNa indriyoMse nahIM jAne jAte / indriyoMse jAnanA, yaha to mUrtIkakA lakSaNa huA, aura jo pudgalake hai, yaha pudgalake sAtha una mUrtIka guNoMkA saMbaMdha batalAyA / isI prakAra indriyoMse grahaNa nahIM honA, ye amUrtakA lakSaNa huA, tathA amUrtIka dravyake haiM, yaha amUrtIka dravyake sAtha una amUrtIka guNoMkA saMbaMdha dikhlaayaa| isataraha mUrta aura amUrta guNoMkA lakSaNa aura saMbaMdha kahA gayA hai // 39 // Age mUrta pudgaladravyake guNoMko kahate haiM[sUkSmAt pRthivIparyantasya] paramANuse lekara mahAskaMdha pRthivI paryaMta [pudgaladravyasya]

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40.] -pravacanasAra:zaktivazAt gRhyamANA agRhyamANAzca A ekadravyAtmakasUkSmaparyAyAtparamANoH, A anekadravyAtmakasthUlaparyAyAtpRthivIskandhAca saMkalasyApi pudgalasyAvizeSeNa vizeSaguNatvena vidyante / te ca mUrtatvAdeva zeSadravyANAmasaMbhavantaH pudgalamadhigamayanti / zabdasyApIndriyagrAhyatvAdguNatvaM na khalvAzaGkanIyaM, tasya vaicitryaprapaJcitavaizvarUpasyApyanekadravyAtmakapudgalaparyAyatvenAbhyupagamyamAnatvAt / guNatve vA na tAvadamUrtadravyaguNaH zabdaH guNaguNinoravibhaktapradezatvenaikavedanavedyatvAdamUrtadravyasyApi zravaNendriyaviSayatvApatteH / paryAyalakSaNebhUtAH / suhumAdo puDhavIpariyaMtassa ya "puDhavI jalaM ca chAyA cauriMdiyavisayakammaparamANU / chavihabheyaM bhaNiyaM poggaladavvaM jiNavarehiM" // iti gAthAkathitakrameNa paramANulakSaNasUkSmakharUpAdeH pRthvIskandhalakSaNasthUlakharUpaparyantasya ca / tathAhi-yathAnantajJAnAdicatuSTayaM vizeSalakSaNabhUtaM yathAsaMbhavaM sarvajIveSu sAdhAraNaM tathA varNAdicatuSTayaM vizeSalakSaNabhUtaM yathAsaMbhavaM sarvapudgaleSu sAdhAraNam / yathaiva cAnantajJAnAdicatuSTayaM muktajIve'tIndriyaviSayajJAnamanumAnagamyamAgamagamyaM ca, tathA zuddhaparamANudravye varNAdicatuSTayamapyatIndriyajJAnaviSayamanumAnagamyamAgamagamyaM ca / yathA vAnantacatuSTayasya saMsArijIve rAgAdisnehanimittena karmabandhavazAdazuddhatvaM bhavati tathA varNAdiaise pudgaladravyameM [varNarasagandhasparzAH ] rUpa 5, rasa 5, gaMdha 2, sparza 8 ye cAra prakArake guNa [vidyante ] maujUda haiM, [ca] aura jo [zabdaH ] zabda hai, [sa] vaha [ paudgalazcitraH] 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| unameMse 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 haiM / 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~ rahane para 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, java skaMdhake saMbaMdha honese sthUlapanA dhAraNa karate haiM, tava iMdriyoMse pratyakSa niyamakara hote haiM / isa kAraNa vyakti-zaktikI apekSA grahaNa kiye jAve, athavA nahIM kiye jAveM, paraMtu indriya-grahaNa yogya avazya haiN| sabhI chaha prakArake pra. 24

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186 - rAyacandrajainazAstramAlA - [a0 2, gA0 40-.. notkhAtaguNalakSaNatvAnmUrtadravyaguNo'pi na bhavati / paryAyalakSaNaM hi kAdAcitkatvaM guNalakSaNaM tu nityatvam / tataH kAdAcitkatvotkhAtanityatvasya na zabdasyAsti guNatvam / yattu tatra nityatvaM tattadArambhakapudgalAnAM tadguNAnAM ca sparzAdInAmeva na zabdaparyAyasyeti dRDhataraM grAhyam / na ca pudgalaparyAyatve zabdasya pRthivIskandhasyeva sparzanAdIndriyaviSayatvam / apAM prANendriyAviSayatvAt , jyotiSo prANarasanendriyAviSayatvAt , maruto prANarasanacakSurindriyAviSayatvAca / na cAgandhAgandharasAgandharasavarNAH, evamajyotirmArutaH, sarvacatuSTayasyApi snigdharUkSaguNanimittena ghaNukAdibandhAvasthAyAmazuddhatvam / yathA vAnantajJAnAdicatuSTayasya rAgAdisneharahitazuddhAtmadhyAnena zuddhatvaM bhavati tathA varNAdicatuSTayasyApi snigdhaguNAbhAve bandhane'sati paramANupudgalAvasthAyAM zuddhatvamiti / sado so poggalo yastu zabdaH sa paudgalaH yathA jIvasya naranArakAdivibhAvaparyAyAH tathAyaM zabdaH pudgalasya vibhAvaparyAyo na ca guNaH / kasmAt / guNasyAvinazvaratvAt ayaM ca vinazvaro / naiyAyikamatAnusArI kazcidvadalyAkAzaguNo'yaM zabdaH / parihAramAha-AkAzaguNatve satyamUrto bhavati / amUrtazca zravaNendriyaviSayo pudgaloMke sparzAdi cAra guNa niyamase pAye jAte haiM, amUrta dravyake ye cAroM nahIM pAye jAte, isI liye ye guNa pudgalake cihna haiM / zabda bhI karNa-indriyase grahaNa kiyA jAtA hai, paraMtu vahapudgalakI paryAya hai, guNa nahIM hai, kyoMki aneka pudgalaskaMdhoMke 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, 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 jur3a 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 sktaa| 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 / java skaMdhoMkA saMyoga hotA hai, tava 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 karNaindriyase. hI pratyakSa kyoM. kahate ho ? usakA uttara isa tarahase hai, ki jala pudgalakI

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40. ] * pravacanasAraH 187 pudgalAnAM sparzAdicatuSkopetatvAbhyupagamAt / vyaktasparzAdicatuSkANAM ca candrakAntAraNiyavAnAmArambhakaireva pudgalairavyaktagandhAvyaktagandharasAvyaktagandharasavarNAnAmapradyotirudaramarutAmArambhadarzanAt / na ca kvacitkasyacit guNasya vyaktAvyaktatvaM kAdAcitkapariNAmavaicitryapratyayaM nityadravya svabhAvapratighAtAya / tato'stu zabdaH pulaparyAya eveti // 40 // - na bhavati, dRzyate ca zravaNendriyaviSayatvam / zeSendriyaviSayaH kasmAnna bhavatIti cet -- anyendriyaviSayo'nyendriyasya na bhavati vastusvabhAvAdeva rasAdiviSayavat / punarapi kathaMbhUtaH / citto citraH bhASAtmakAbhASAtmakarUpeNa prAyogikavaizrasikarUpeNa ca nAnAprakAraH / tacca "sado khaMdhappabhavo" ityAdi gAthAyAM paJcAstikAye vyAkhyAtaM tiSThatyatrAlaM prasaGgena // 40 // 1 paryAya hai, vaha nAsikA - indriyase pratyakSa nahIM hotA, agni nAsikA aura jIbha ina donoMse grahaNa nahIM hotI / pavana nAsikA jIbha aura netra ina tInoMse grahaNa nahIM hotA, isa kAraNa 'jisa iMdriyakA jo vipaya hai, usa iMdriyase vahI grahaNa kiyA jAtA hai, aisA niyama to hai, paraMtu aisA nahIM, ki jo pugalakI paryAya hai, vaha sabhI iMdriyoMse grahaNa honI cAhiye' / isa kAraNa zabda kevala karNendriyase hI grahaNa kiyA jAtA hai, zeSa cAra iMdriyoMse grAhya nahIM hai / yadi yahaoNpara 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 sakatI / 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 pudgala nahIM hai, jo ki sparzAdi cAra guNoM meM se eka yA do yA tIna guNoMko dhAraNa kare, kyoMki sabhI pudgaloM meM 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 puloMmeM cAroM guNa hote haiM / isa vAtakI siddhike liye dUsarI yukti bhI dikhalAte haiMcaMdrakAMtamaNi (pASANa) pRthivIkAyase jala jhar3atA hai, jalase pRthvIkAya motI utpanna hote haiM, araNI lakar3Ise agni utpanna hotI hai, jau nAmaka annake khAnese peTameM vAyu ho jAtA hai / isa kAraNa pRthvI, jala, agni, vAyuke pudgaloM meM bheda nahIM hai, kevala pariNamanake bhedase bheda hai / isase siddha huA, ki sabhI pudgaloM meM sparzAdi cAra guNa pAye jAte haiM // 40 // mphiphaing CA

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188 - rAyacandrajainazAstramAlA- [a0 2, gA0 41- . athAmUrtAnAM zeSadravyANAM guNAn gRNAti- AgAsassavagAho dhammadavassa gamaNaheduttaM / dhammedaradavassa du guNo puNo ThANakAraNadA // 41 // - kAlassa vadRNA se guNovaogo tti appaNo bhnnido| NeyA saMkhevAdo guNA hi muttippahINANaM // 42 // jugalaM / AkAzasyAvagAho dharmadravyasya gamanahetutvam / dharmeMtaradravyasya tu guNaH punaH sthAnakAraNatA // 41 // kAlasya vartanA syAt guNa upayoga iti Atmano bhaNitaH / jJeyA saMkSepAdguNA hi mUrtigrahINAnAm // 42 // yugalam / vizeSaguNo hi yugapatsarvadravyANAM sAdhAraNAvagAhahetutvamAkAzasya, sakRtsarveSAM gamanapariNAminAM jIvapugalAnAM gamanahetutvaM dharmasya, sakRtsarveSAM sthAnapariNAminAM jIvapudgaathAMkAzAdyamUrtadravyANAM vizepaguNAnpratipAdayati--AkAzasyAvagAhahetutvaM, dharmadravyasya gamanahetutvaM, dhamataradravyasya tu punaH sthAnakAraNatAguNo bhavatIti prathamagAthA gatA / kAlasya vartanA - syAdguNaH jJAnadarzanopayogadvayamityAtmano guNo bhaNitaH / evaM saMkSepAdamUrtadravyANAM guNA jJeyA iti| . tathAhi-sarvadravyANAM sAdhAraNamavagAhahetutvaM vizeSaguNatvAdevAnyadravyANAmasaMbhavatsadAkAzaM nizcinoti / gatipariNatasamastajIvapudgalAnAmekasamaye sAdhAraNaM gamanahetutvaM vizeSaguNatvAdevAnyadravyANAmasaMbhavatsaddharmadravyaM nizcinoti / tathaiva ca sthitipariNatasamastajIvapudgalAnAmekasamaye sAdhAraNaM sthitihetutvaM vizeSaguNatvAdevAnyadravyANAmasaMbhavadadharmadravyaM nizcinoti / sarvadravyANAM Age amUrtIka pA~ca dravyoMke guNoMko kahate haiM-[AkAzasya ] AkAza dravyakA [avagAhaH] eka hI samaya saba dravyoMko jagaha denekA kAraNa aisA avagAhanAmA vizepa guNa hai, [tu] aura [dharmasya ] dharmadravyakA [gamanahetutvaM] jIva pudgaloMke gamanakA kAraNa aisA gatihetutvanAmA vizeSa guNa hai, [punaH] tathA .. [dharmetaradravyasya ] adharmadravyakA [guNaH] vizepa 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 [syAt ] hai, [AtmanaH guNaH] jIvadravyakA vizepa guNa [upayogaH iti bhaNitaH] cetanA pariNAma hai, aisA bhagavAnne kahA hai| [hi] nizcayase [ete guNAH ] pahale kahe jo vizeSa guNa haiM, ve [ saMkSepAt] vistAra na karake thor3emeM hI [mUrtimahINAnAM] mUrtirahita jo pA~ca dravya hai, unake [jJeyAH ] jAnanA cAhiye / bhAvArtha-avagAhananAmA guNa AkAzadravyakA hI

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42.] . -pravacanasAraH 189 lAnAM sthAnahetutvamadharmasya, azeSazeSadravyANAM pratiparyAyaM samayavRttihetutvaM kAlasya, caitanyapariNAmo jIvasya / evamamUrtAnAM vizeSaguNasaMkSepAdhigame liGgam / tatraikakAlameva sakaladravyasAdhAraNAvagAhasaMpAdanamasarvagatatvAdeva zeSadravyANAmasaMbhavadAkAzamadhigamayati / tathaikavArameva gatipariNatasamastajIvapudgalAnAmAlokAgamanahetutvamapradezatvAtkAlapudgalayoH samuddhAtAdanyatra lokAsaMkhyeyabhAgamAtratvAjIvasya lokAlokasIno'calitatvAdAkAzasya viruddhakAryahetutvAdadharmasyAsaMbhavaddharmamadhigamayati / tathaikavArameva sthitipariNatasamastajIvapudgalAnAmAlokAtsthAnahetutvamapradezatvAtkAlapudgalayoH, samuddhAtAdanyatra lokAsaMkhyeyabhAgamAtrasvAjIvasya, lokAlokasIno'calitatvAdAkAzasya, viruddhakAryahetutvAddharmasya cAsaMbhavadadhayugapatparyAyapariNatihetutvaM vizeSaguNatvAdevAnyadravyANAmasaMbhavatkAladravyaM nizcinoti / sarvajIvasAdhAraNaM sakalavimalakevalajJAnadarzanadvayaM vizeSaguNatvAdevAnyAcetanapaJcadravyANAmasaMbhavatsacchuddhabuddhaikakhabhAvaM paramAtmadravyaM nizcinoti / ayamatrArthaH yadyapi paJcadravyANi jIvasyopakAraM kurvanti tathApi tAni duHkhakAraNAnyeveti jJAtvA yadi vAkSayAnantasukhAdikAraNaM vizuddhajJAnadarzanopacihna 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 savakA 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 nhiiN| isa kAraNa AkAzakA bhI guNa nahIM hai, adharmadravya jIva pudgalakI sthitiko sahAyatA denevAlA hai, usako gati sahAyatA viruddha par3atI hai, isa kAraNa adharmadravyakA bhI guNa nahIM ho sktaa| isaliye yaha gatihetu guNa eka dharmadravya hI ko pragaTa dikhalAtA hai / usI prakAra eka hI vAra sthitibhAvako pariNata hue jIvapudgaloMko sthitikA hetu honA, aisA sthitihetutva guNa eka adharmadravyakA hI hai, kyoMki kAlapudgala apradezI aura khaMDa haiM, isaliye ina donoMkA guNa nahIM ho sakatA, aura jIvadravya samuddhAtake 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,

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- rAyacandrajainazAstramAlA - 190 [ a0 2, gA0 43 madhigamayati / tathA azeSazeSadravyANAM pratiparyAyaM samayavRttihetutvaM kAraNAntarasAdhyatvAtsamayaviziSTAyA vRtteH svatasteSAmasaMbhavatkAlamadhigamayati / tathA caitanyapariNAmazcetanatvAdeva zeSadravyANAmasaMbhavan jIvamadhigamayati / evaM guNavizeSAddravyavizeSo'dhi gantavyaH // / 41 / 42 // atha dravyANAM pradezavattvApradezavattvavizeSaM prajJApayati jIvA poragalakAyA dhammA'dhammA puNo ya AgAsaM / sapadesehiM asaMkhA Natthi padesa tti kAlassa // 43 // jIvAH pudgalakAyA dharmAdhama punazcAkAzam / svapradezairasaMkhyA na santi pradezA iti kAlasya || 43 // pradezavanti hi jIvapudgaladharmAdharmAkAzAni anekapradezavattvAt / apradezaH kAlANuH pradezamAtratvAt / asti ca saMvartavistArayorapi lokAkAzatulyAsaMkhyeyapradezAparityAgAjI - yogakhabhAvaM paramAtmadravyaM tadeva manasA dhyeyaM vacasA vaktavyaM kAyena tatsAdhakamanuSThAnaM ca kartavyamiti // 41 // 42 // evaM kasya dravyasya ke vizeSaguNA bhavantIti kathanarUpeNa tRtIyasthale gAthAtrayaM gatam / atha kAladravyaM vihAya jIvAdipaJcadravyANAmastikAyatvaM vyAkhyAtijIvA poggalakAyA dhammAdhammA puNo va AgAsaM jIvAH pudgalakAyAH dharmAdharmau punazcAkAzam / sapadesehiM asaMkhA / ete paJcAstikAyAH kiMviziSTAH / khapradezairasaMkhyeyAH / atrAsaMkhyeyapradezazabdena pradezabahutvaM grAhyam / tacca yathAsaMbhavaM yojanIyam / tasya tAvatsaMsArAvasthAyAM vistAropasaMhArayorapi pradIpavatpradezAnAM hAnivRddhyorabhAvAdvyavahAreNa . isaliye AkAzakA bhI guNa nahIM siddha huA / isa kAraNa sthitihetutvanAmA guNa adharmadravyake hI astipaneko pragaTa karatA hai / tathA samasta dravyoMke paryAyoM ko samaya samaya meM palaTAnekA kAraNa vartanAhetutvanAmA guNa kAladravyakA hai, kyoMki anya pA~ca dravyoMse samaya- paryAyakI utpatti nahIM hotI / isa kAraNa pA~ca dravyoMkA vartanAhetutva guNa nahIM hai, 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 [ pulakAyAH ] pudgala skaMdha [ punaH ] aura [ dharmAdharmau ] dharmadravya tathA adharmadravya [ ca ] aura [ AkAzaM ] AkAzadravya ye pA~ca dravya [ pradeza : ] 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

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44, *2.] ar dravyeNa pradezamAtratvAdapradezatve'pi dvipradezAdisaMkhyeyAsaMkhyeyAnantapradezaparyAyeNAnavadhAritapradezatvAtpudgalasya, sakalalokavyApyasaMkhyeyapradeza prastArarUpatvAt dharmasya, sakalalokavyApyasaMkhyeyapradeza prastArarUpatvAdevAdharmasya, sarvavyApyanantapradeza prastArarUpatvAdAkAzasya ca pradezavattvam / kAlANostu dravyeNa pradezamAtratvAtparyAyeNa tu parasparasaMparkAsaMbhavAdapradezatvamevAsti / tataH kAladravyamapradezaM zeSadravyANi pradezavanti // 43 // S pravacanasAraH atha kAmI pradezino'pradezAzcAvasthitA iti prajJApayatilogAlogesu bho dhammAdhammehi Adado logo / sese pahuca kAlo jIvA puNa poggalA sesA // 44 // 191 dehamAtre'pi nizcayena lokAkAzapramitA saMkhyeyapradezatyam / dharmAdharmayoH punaravasthitarUpeNa lokAkAzapramita|saMkhyeyapradezatvam / skandhAkArapariNatapudgalAnAM tu saMkhyeyA saMkhyeyAnantapradezatvam / kiMtu pudgalavyAkhyAnena pradezazabdena paramANavo grAhyA, na ca kSetra pradezAH / kasmAtpudgalAnAmanantapradeza kSetre 'vasthAnAbhAvAditi / paramANorvyaktirUpeNaikapradezatvaM zaktirUpeNopacAreNa bahupradezatvaM ca / AkAzasyAnantA iti / Natthi padesa tti kAlassa na santi pradezA iti kAlasya / kasmAddravyarUpeNaikapradezatvAt parasparasaMbandhAbhAvAtparyAyarUpeNApIti // 43 // atha tamevArthaM draDhayati dANi paMcadavANi ujjhiyakAlaM tu atthikAya tti / bhaNNaM kAyA puNa bahupadesANa pacayattaM // * 2 // dANi paMcadacANi etAni pUrvasUtroktAni jIvAdipadravyANyeva ujjhitha kAlaM tu bhagavAn ne 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 haiM / unameM jIvadravya to lokAkAzake pramANa asaMkhyAta pradezavAlA hai, saMkoca vistAra svabhAva hone para bhI asaMkhyAta pradezoMse kama var3ha nahIM ho sakatA, pudgaladravya paramANudravyase to pradezamAtra hai, isaliye apradezI bhI hai, paraMtu paramANu meM milanekI zakti honese do paramANu se lekara saMkhyAta asaMkhyAta - anaMta paramANuoMke skaMdhataka pradezabheda honeke kAraNa saMkhyAtapradezI asaMkhyAtapradezI anaMtapradezI jAnanA cAhiye / vyavahAranayase dharmadravya aura adharmadravya lokAkAza pramANa haiM, isa kAraNa asaMkhyAta pradezI haiM / AkAzadravya sarvavyApaka honese anaMta pradezI hai / kAla aNudravya honese pradezamAtra hai, isaliye apradezI hai, aura usa kAlANu ApasameM mila jAnekI zakti na honese pudgala paramANukI taraha upacArase bhI pradezI nahIM ho sakatA / isase yaha bAta siddha huI, ki paoNca dravya pradezavAle haiM, aura kAladravya kevala apradezI hai // 43 // Age pradezI aura apradezI dravya (

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4 - rAyacandra jainazAstramAlA - [ a0 2, gA0 44 3 marathabho dharmAdharmAbhyAmAtato lokaH / zeSau pratItya kAlo jIvAH punaH pudgalAH zeSau // 44 // AkAzaM hi tAvata lokAlokayorapi SaDdravyasamavAyAsamavAyayoravibhAgena vRttatvAt / dharmAdharmau sarvatra loke tannimittagamanasthAnAnAM jIvapudgalAnAM lokAdvahistadekadeze ca gamanasthAnAsaMbhavAt / kAlo'pi loke jIvapudgalapariNAma vidyamAnasamayAdiparyAyatvAt sa tu lokaikapradeza evApradezatvAt / jIvapudgalau tu yuktita eva loke SaDdravyasamavAyAtmakatvAllokasya kiMtu jIvasya pradezasaMvartavistAradharmatvAt pudgalasya bandhahetubhUtasnigdharUkSakAladravyaM vihAya atthikAyatti bhaNNaMte astikAyAH paJcAstikAyA iti bhaNyante kAyA 'puNa kAyA: kAyazabdena punaH / kiM bhaNyate / bahuppadesANa pacayattaM bahupradezAnAM saMvandhi pracayatvaM samUha iti / atra paJcAstikAyamadhye jIvAstikAya upAdeyastatrApi paJcaparameSThiparyAyA'vasthA tasyAmapyarhatsiddhAvasthA tatrApi siddhAvasthA / vastutastu rAgAdisamasta vikalpajAlaparihArekAle siddhajIvasadRzA khakIyazuddhAtmAvastheti bhAvArthaH // 2 // evaM paJcAstikAyasaMkSepasUcanarUpeNa caturthasthale gAthAdvayaM gatam / atha dravyANAM lokAkAze'vasthAnamAkhyAti -- logAlogesu "bho lokAlokayoradhikaraNabhUtayorNabha AkAzaM tiSThati dhamAdhammehi Adado logo dharmAdharmAstikAyAbhyAmAtato vyApto bhRto lokaH / kiM kRtvA / sese paDucca zepau jIvapudgalau pratItyAzritya / ayamatrArthaH - jIvapudgalau tAvalloke tiSThatastayorgatisthiyoH kAraNabhUtau dharmAdharmAvapi loke / kAlo kAlo'pi zeSau jIvapudgalau pratItya loke / kasmAditi cet / jIvapudgalAbhyAM navajIrNapariNatyA vyajyamAnasamayaghaTikAdiparyAyatvAt / zeSazabdena kiM bhaNyate / jIvA puNa puggalA sesA jIvAH pudgalAzca punaH zepA bhaNyanta iti / ayamatra bhAtraH- -yathA siddhA bhagavanto yadyapi nizcayena lokAkAzapramitazuddhAsaMkhyeyapradeze kevalajJAnAdiguNAdhArabhUte kisa jagaha rahate haiM ? isa bAtako kahate haiM- [ lokAlokayoH ] loka aura alokameM [ nabhaH ] AkAzadravya rahatA hai, [ dharmAdharmAbhyAM ] dharmadravya aura adharma - dravyase [ 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 haiM, bhAvArtha - AkArAdravya saba jagaha hai, kyoMki sabakA bhAjana ( rahanekA ThikAnA ) hai, isaliye lokAloka meM hai / dharma adharmadravya lokameM haiM, inake nimittase hI jIva pugalakI gati sthiti lokase bAhara eka pradezameM bhI nahIM hotI, lokameM hI hotI hai / kAladravyakA samayAdi paryAya, jIva - pulake, pariNamana karane se hI pragaTa hotA hai, isa kAraNa kAladravyamI lokameM hI haiN| rahe jIva pudgala ye lokameM pragaTa dIkhate hI haiM, jIvake saMkoca vistAra zakti honese vaha 192 1

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-pravacanasAra: 193 45.].. guNadharmatvAcca tadekadezasarvalokaniyamo nAsti kAlajIvapugalAnAmityekadravyApekSayA ekadeza anekadravyApekSayA punaraJjanacUrNapUrNasamudgakanyAyena sarvaloka eveti // 44 // * atha pradezavattvApradezatvasaMbhavaprakAramAtraM sUtrayati.. jadha te NabhappadesA tadhappadesA havaMti sesANaM / apadeso paramANU teNa padesubbhavo bhaNido // 45 // yathA te nabha pradezAstathA pradezA bhavanti zeSANAm / ___apradezaH paramANustena pradezodbhavo bhaNitaH // 45 // sUtrayiSyate hi svayamAkAzasya pradezalakSaNamekANuvyApyatvamiti / iha tu yathAkAzasya pradezAstathA zeSadravyANAmiti 'pradezalakSaNaprakArakatvamAsUcyate / tato yathaikANuvyApyenAMzena gaNyamAnasyAkAzasyAnantAMzatvAdanantapradezatvaM tathaikANuvyApyenAMzena gaNyamAnAnAM dharmAdharmaikajIvAnAmasaMkhyeyAMzatvAt pratyekamasaMkhyeyapradezatvam / yathA cAvasthitapramANayodharmAdharmayostathA saMvartavistArAbhyAmanavasthitapramANasyApi zuSkArdratvAbhyAM carmaNa iva khakIyakhakIyabhAve tiSThanti tathApi vyavahAreNa mokSazilAyAM . tiSThantIti bhaNyante / tathA sarve padArthA yadyapi nizcayena khakIyasvakIyasvarUpe tiSThanti tathApi vyavahAreNa lokAkAze tiSThantIti / atra yadyapyanantajIvadravyebhyo'nantaguNapudgalAstiSThanti tathApyekadIpaprakAze bahudIpaprakAzavadviziSTAvagAhazaktiyogenAsaMkhyeyapradeze'pi loke'vasthAnaM na virudhyate // 44 // atha yadevAkAzasya paramANuvyAptakSetraM pradezalakSaNamuktaM zeSadravyapradezAnAM tadeveti sUcayati-jadha te NabhappadesA yathA te prasiddhAH paramANuvyAptakSetrapramANAkAzapradezAH tadhappadesA havaMti sesANaM tenaivAkAzapradezapramANena pradezA bhavanti / keSAm / zuddhabuddhakakhabhAvaM yatparamAtmadravyaM tatprabhRtizeSadravyANAm / apadeso paramANU apradezo dvitIyAdipradezarahito yo'sau pudgalalokaparimANa bhI hai / pudgalake 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 haiN| tathA kAladravya, jIvadravya aura pudgala aneka dravya haiM, inakI apekSA jo dekhA jAya, to sava loka bharA huA hai| jaise kAjala vagairaH rakhanekI kajarauTI aMjana vagairaHse 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 barAvara kahe gaye jo [nabha pradezAH ] AkAzake pradeza haiM, ve jaise paramANuoMke mApase anaMta gine jAte haiM, [tathA] usI prakAra [zeSANAM] zepa dharmadravya, adharmadravya, ekajIvadravya, inake bhI [pradezAH] pradeza paramANurUpa gajase mApe huye [bhavaMti hote haiM, arthAt mApe jAte haiM, paramANuH] avibhAgI pudgala-paramANu [apradeza:] do Adi pradezoMse rahita hai, arthAt pra0 25 .

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194 - rAyacandra jainazAstramAlA - [a0 2, gA0 46 jIvasya svAMzAlpavahutvAbhAvAdasaMkhyeyapradezatvameva / amUrtasaMvartavistArasiddhizca sthUlakRzazizukumArazarIravyApitvAdasti svasaMvedanasAdhyaiva / pudgalasya tu dravyeNaikapradezamAtratvAdapradezatve yathodite satyapi dvipradezAdyudbhavahetubhUtatathAvidhasnigdharUkSaguNapariNAmazaktisvabhAvAtpradezodbhavatvamasti / tataH paryAyeNAnekapradezatvasyApi saMbhavAt dvyAdisaMkhyeyAsaMkhyeyAnantapradezatvamapi nyAyyaM pulasya // 45 // atha kAlANorapradezatvameveti niyamayati du samao da appadeso padasamettassa davajAdassa / vavido so vahadi padesamAgAsavassa // 46 // samayastvapradezaH pradezamAtrasya dravyajAtasya / vyatipatataH sa vartate pradezamAkArAdravyasya // 46 // apradeza eva samayo dravyeNa pradezasAtratvAt na ca tasya pudgalasyeva paryAyeNApyanekapraparamANuH teNa padesunbhavo bhaNido tena paramANunA pradezasyodbhava utpattirbhaNitA / paramANuvyApta kSetraM pradezo bhavati / tadagre vistareNa kathayati iha tu sUcitameva // 45 // evaM paJcamasthale svatantragAthAdvayaM gatam / atha kAladravyasya dvitIyAdipradezarahitatvenApradezatvaM vyavasthApayati - samao samayaparyAyasyopAdAnakAraNatvAtsamayaH kAlANuH du punaH / sa ca kathaMbhUtaH / pradezamAtra hai, [tena ] usa paramANuse [ pradezodbhavaH ] pradezoMkI utpatti [ bhaNitaH ] kahI gaI hai / bhAvArtha - sabase sUkSma (choTA) avibhAgI paramANu hotA hai, vaha paramANu 'jitanI jagaha roke, utanI jagahakA nAma pradeza 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 saMsAra meM saMkoca vistArakara athira hai, jaise sUkhA aura gIlA carma anavasthita hai, to bhI apane pradezoMse kama jyAdA nahIM hotaa| isa prakAra asaMkhyAta pradezI 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 sAtha meM hI AtmA ke pradeza bhI saMkoca aura vistArako prApta hote haiM, aura jaise bAlaka jaba javAna hotA hai, tava AtmAke pradeza bhI vistArarUpa ho jAte haiM, isa kAraNa AtmAke saMkoca vistAra acchI taraha anubhava meM Ate haiM, saMdeha nahIM rahatA / pudgaladravya paramANukI apekSA yadyapi eka pradezI hai, to bhI dvyaNukAdi honekI isameM milana-zakti hai, isaliye dvyaNuka vagairaha skaMdha (samUharUpa ) paryAyoMkI apekSA saMkhyAta, asaMkhyAta, anaMtapradezI punaladravya hai, ||15|| Age kAlANuko apradezI dikhalAte haiM -- [tu] aura [samayaH ] kAladravya [a

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47.] pravacanasAraH dezatvaM yatastasya nirantaraM prastAravistRtapradezamAtrAsaMkhyeyadravyatve'pi parasparasaMparkAsaMbhavAdekaikamAkAzapradezamabhivyApya tasthuSaH pradezamAtrasya paramANostadabhivyAptamekamAkAzapradezaM mandagatyA vyatipatata eva vRttiH // 46 // -atha kAlapadArthasya dravyaparyAyau prajJApayati - - vavido taM desaM tassama samao tado paro pucho / jo attho so kAlo samao uppaNNapaddhaMsI // 47 // vyatipatatastaM dezaM tatsamaH samayastataH paraH pUrvaH / yo'rthaH sa kAlaH samaya utpannapradhvaMsI // 47 // 195 -- yo hi yena pradezamAtreNa kAlapadArthenAkAzasya pradezo'bhivyAptastaM pradezaM mandagatyAtiappadeso apradezo dvitIyAdipradeza rahito bhavati / sa ca kiM karoti / so vaTTadi sa pUrvoktakAlANuH paramANorgatipariNateH sahakAritvena vartate / kasya saMbandhI yo'sau paramANuH / padesamettassa davajAdassa pradezamAtrapudgalajAtirUpaparamANudravyasya / kiM kurvataH / vadivado vyatitato mandagatyA gacchataH / kaM prati / padesaM kAlANuvyAptamekapradezam / kasya saMbandhinam | AgAsadavassa AkAzadravyasyeti / tathAhi - kAlAnurapradezo bhavati / kasmAt / dravyeNaikapradezatvAt / athavA yathA snehaguNena pudgalAnAM parasparabandho bhavati tathAvidhabandhAbhAvAtparyAyeNApi / ayamatrArthaH - yasmAtpudgalaparamANorekapradezagamanaparyantaM sahakAritvaM karoti nacAdhikaM tasmAdeva jJAyate so'pyekapradeza iti // 46 // atha pUrvoktakAlapadArthasya paryAyakharUpaM dravyakharUpaM ca pratipAdayati - vadivadado tasya pUrvasUtroditapudgalaparamANorvyatipatato mandagatyA gacchataH / kaM karmatApannam / taM dersa taM pUrvagAyoditaM kAlANuvyAptamAkAzapradezam / tassama deza: ] pradezase rahita hai, arthAt pradezamAtra hai, [ saH ] vaha kAlANu [ AkAzadravyasya ] AkAzadravyake [ pradezaM ] nirvibhAgakSetrarUpa pradezameM [ vyatipatataH ] maMda gati se 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 Apasa meM milanerUpa zaktise rahita hai, isa prakAra ve asaMkhyAta haiM / jaba pugala- paramANu AkAzake eka pradezase dUsare pradezameM maMda gatise jAtA hai, taba pudgala - paramANukI gati se usa AkAzameM tiTe hue kAlA kA 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 jAnele pugala - paramANuko [ tatsamaH ] jitanA kucha sUkSmakAla lage, usa samAna kAla

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- rAyacandrajainazAstramAlA - [a0 2, gA0 47kramataH paramANostapradezamAtrAtikramaNaparimANena tena samo yaH kAlapadArthasUkSmavRttirUpa- .. samayaH sa tasya kAlapadArthasya paryAyastataH evaMvidhAtparyAyAtpUrvottaravRttivRttatvena vyaJjitanityatve yo'rthaH tattu dravyam / evamanutpannAvidhvasto dravyasamayaH, utpannapradhvaMsI paryAyasamayaH / anaMzaH samayo'yamAkAzapradezasyAnaMzatvAnyathAnupapatteH / na caikasamayena paramANorAlokAntagamane'pi samayasya sAMzatvaM viziSTagatipariNAmAdviziSTAvagAhapariNAmavat / tena kAlANuvyAptakapradezapudgalaparamANumandagatigamanena samaH samAnaH sadRzastatsamaH samao kAlANudravyasya sUkSmaparyAyabhUtaH samayo vyavahArakAlo bhavatIti paryAyavyAkhyAnaM gatam / tado paro pubo tasmAtpUrvoktasamayarUpakAlaparyAyAtparo bhAvikAle pUrvamatItakAle ca jo attho yaH pUrvaparyAyeSvanvayarUpeNa dattapadArtho dravyaM so kAlo sa kAlaH kAlapadArthoM bhavatIti dravyavyAkhyAnam / samao uppaNNapaddhaMsI sa pUrvoktasamayaparyAyo yadyapi pUrvAparasamayasantAnApekSayA saMkhyeyAsaMkhyeyAnantasamayo bhavati, tathApi vartamAnasamayaM pratyutpannapradhvaMsI / yastu pUrvo- , ktadravyakAlaH sa trikAlasthAyitvena nitya iti / evaM kAlasya paryAyasvarUpaM dravyakharUpaM ca jJAtavyam // athavAnena gAthAdvayena samayarUpavyavahArakAlavyAkhyAnaM kriyate nizcayakAlavyAkhyAnaM tu 'uppAdo paddhaMso' ityAdi gAthAtrayeNAne karoti / tadyathA / samao paramArthakAlasya paryAyabhUtasamayaH / avappadeso apagatapradezo dvitIyAdipradezarahito niraMza ityarthaH / kathaM niraMza . iti cet / padesamettassa daviyajAdassa pradezamAtrapudgaladravyasya saMvandhI yo'sau paramANuH .. vadivAdAdo vaTTadi vyatipAtAt mandagatigamanAtsakAzAtsa paramANustAvadgamanarUpeNa vartate / kaM prati / padesamAgAsadaviyassa vivakSitaikAkAzapradezaM prati / iti prathamagAthAvyAkhyAnam / vadivadado taM desaM sa paramANustamAkAzapradezaM yadA vyatipatito'tikrAnto bhavati tassama samao tena pudgalaparamANumandagatigamanena samaH samAnaH samayo bhavatIti niraMzatvamiti vartamAnasamayo vyAkhyAtaH / idAnIM pUrvaparasamayau kathayati-tado paro puvo tasmAtpUrvoktavartamAnasamayAtparo bhAvI ko'pi samayo bhaviSyati pUrvamapi ko'pi gataH attho, jo evaM yaH padArtha [ samayaH ] samayanAmA paryAya kahA jAtA hai / [tataH] usa paryAyase [paraH pUrvaH ] Age tathA pahale [yaH ] jo nityabhUta [ arthaH ] padArtha hai, [saH ] vaha .. [kAla: ] kAlanAmA dravya hai / bhAvArtha-eka AkAzake pradezameM jo kAlANu hai, vaha dUsare pradeza meM rahanevAle kAlANuse kadApi nahIM milatA, isa kAraNa jaba pudgala-paramANu eka pradezase dUsare pradeza ( jagaha ) meM jAtA hai, tava pahale pradejhameM rahanevAle kAlANuse dUsare pradezavarti kAlANumeM bheda hai, saMyoga nahIM hai, kyoMki usameM milana-zaktikA abhAva . . hai| isa kAraNa sUkSma kAlakA samaya nAmakA paryAya pudgalakI maMda gatise pragaTa jAnA jAtA ... hai| jo kAlANu bhinna nahIM hote, tathA unameM milane kI zakti hotI, to samaya-paryAya kamI nahIM hotA / akhaMDa eka dravyake pariNamanase tathA kAlANuke bhinna honese samaya

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47. ] 197 tathAhi - yathA viziSTAvagAha pariNAmAdekaparamANuparimANo'nantaparamANuskandhaH paramANoranaMzatvAt punarapyanantAMzatvaM na sAdhayati tathA viziSTagatipariNAmAdekakAlANuvyAtaikAkAzapradezAtikramaNaparimANAvacchinnenaikasamayenaikasmAllokAntAdvitIyaM lokAntamAkrAmataH paramANorasaMkhyeyA kAlANavaH samayasyAnaMzatvAdasaMkhyeyAMzatvaM na sAdhayanti // 47 // samayantrayarUpo'rthaH so kAlo so'tItAnAgatavartamAnarUpeNa trividhavyavahArakAlo bhaNyate / samao uppaNNapaddhaMsI teSu triSu madhye yo'sau vartamAnaH sa utpannapradhvaMsI atItAnAgatau tu saMkhyeyAsaMkhyeyAnantasamayAvityarthaH / evamuktalakSaNe kAle vidyamAne'pi paramAtmatattvamalabhamAno'tItAnantakAle saMsArasAgare bhramito'yaM jIvo yatastataH kAraNAttadeva nijaparamAtmatattvaM sarvaprakAropAdeyarUpeNa zraddheyaM, khasaMvedanajJAnarUpeNa jJAtavyamAhArabhayamaithunaparigraha saMjJAkharUpaprabhRtisamastahotA hai| pudgala - paramANu eka kAlANuse dUsare kAlANumeM jaba jAtA hai, vahA~ bheda hotA hai / isI liye kAladravyakA samaya- paryAya pudgala - paramANukI maMda gatise pragaTa hotA hai / aura jo samaya-paryAya ke utpanna hone se 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 - samaya se anya koI bhI sUkSma kAla nahIM hai, isa kAraNa samaya niraMzI hai, arthAt phira usakA bheda nahIM hotA, aura jo samaya ke bhI aMza (bhAga) kiye jAveM, to sUkSma AkAzake pradezoMke bhI aMza ho jAya~ge, paraMtu pradeza to sabase sUkSma kSetra hai, usameM aMzoMkI kalpanA kisa taraha ho sakatI hai ? kadApi nahIM ho sakatI / usI taraha samaya bhI sUkSma kAla hai, isameM bhI aMza kalpanA nahIM ho sakatI / yahA~ para koI prazna kare, ki pudgala - paramANu eka samaya meM zIghra gati se jAkara lokake agra - bhAgataka pahu~catA hai, usa avasthAmeM caudaha rAjUtaka zreNIbaddha jitane AkAza-pradezoM meM kAlANu haiM, una sabako sparza karatA hai isaliye ekasamaya meM gamana karanese jitane AkAzapradezoM 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 paramANuoM kA skaMdha rahatA hai, vahA~para pradezake anaMta aMza nahIM hote, kyoMki paramANu niraMza hai, usameM dUsarA aMza siddha nahIM hotA / isa kAraNa usa AkAza ke pradeza meM koI eka aisI avagAha-zakti hai, jo usameM eka paramANuke - barAvara 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 gatipariNAvizeSatAse eka samaya meM paramANu lokake aMtataka calA jAtA hai, vahA~ asaMkhyAta "ke ullaMghana karanepara bhI samaya ke asaMkhyAta aMza siddha nahIM hote / samaya to pravacanasAraH

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- rAyacandrajainazAstramAlA - [a0 2, gA0 48athAkAzasya pradezalakSaNaM sUtrayati- . . . AgAsamaNuNiviDaM AgAsapadesasaNNayA bhaNidaM / savesiM ca aNUNaM sakkadi taM dedumavagAsaM // 48 // AkAzamaNuniviSTamAkAzapradezasaMjJayA bhaNitam / ' sarveSAM cANUnAM zaknoti tadAtumavakAzam // 48 // AkAzasyaikANuvyApyo'zaH kilAkAzapradezaH, sa khalveko'pi zeSapaJcadravyapradezAnAM paramasaukSmapariNatAnantaparamANuskandhAnAM cAvakAzadAnasamarthaH / asti cAvibhAgaikadravyatve'pyaMzakalpanamAkAzasya, sarveSAmaNUnAmavakAzadAnasyAnyathAnupapatteH yadi punarAkAzasyAMzA na syuriti matistadAGgulIyugalaM nabhasi prasArya nirUpyatAM kimekaM kSetraM kimanekam / eka cekimabhinnAMzAvibhAgaikadravyatvena kiM vA bhinnAMzAvibhAgaikadravyatvena / abhinnAMzAvibhAgekadravyatvena cet yenAMzenaikasyA aGgule kSetraM tenAMzenetarasyA ityanyatarAMzAbhAvaH / evaM rAgAdivibhAvatyAgena dhyeyamiti tAtparyam // 47 // evaM kAlavyAkhyAnamukhyatvena SaSThasthale gAthAdvayaM gatam / atha pUrvaM yatsUcitaM pradezakharUpaM tadidAnI vivRNoti-AgAsamaNuNiviTTha AkAzaM aNuniviSTaM pudgalaparamANuvyAptam / AgAsapadesasaNNayA bhaNidaM AkAzapradezasaMjJayA bhaNitaM kathitam / sosi ca aNUNaM sarveSAmaNUnAM cakArAtsUkSmaskandhAnAM ca sakkadi taM dedumavagAsaM zaknoti sa AkAzapradezo dAtumavakAzam / tasyAkAzapradezasya yadItthaMbhUtamavakAzadAnasAmarthyaM na bhavati tadAnantAnanto jIvarAzistasmAdapyanantaguNapudgalarAzizcAsaMkhyeyapradezaloke kathamavakAzaM labhate / tacca vistareNa pUrvaM bhaNitameva / atha matam-akhaNDAkAzadravyasya pradezavibhAvaH kathaM ghttte| parihAramAha-cidAnandaikakhaaMzarUpa hI hai, usase dUsare aMza kisa taraha ho sakate haiM ? kadApi bhI nahIM // 47 // Age AkAzake pradezakA lakSaNa kahate haiM-[aNuniviSTaM] 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| bhAvArtha-jitane 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 aMzoMkI kalpanA nahIM hotI / 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 avara (jagaha ): denekI koI eka aisI hI atizaya mahimAyukta zakti hai| yahA~para koI

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49.] - .. . - pravacanasAraH -- .. 199 vyAdyaMzAnAmabhAvAdAkAzasya paramANoriva pradezamAtratvam / bhinnAMzAvibhAgaikadravyatvena cet avibhAgaikadravyasyAMzakalpanamAyAtam / anekaM cet kiM savibhAgAnekadravyatvena kiM vA'vibhAgaikadravyatvena / savibhAgAnekadravyatvena cet ekadravyasyAkAzasyAnantadravyatvaM, avibhAgakadravyatvena cet avibhAgaikadravyasyAMzakalpanamAyAtam // 48 // atha tiryagUrdhvapracayAvAvedayati__eko va duge bahugA saMkhAtIdA tado aNaMtA ya / davANaM ca padesA saMti hi samaya tti kAlassa // 49 // eko vA dvau bahavaH saMkhyAtItAstato'nantAzca / dravyANAM ca pradezAH santi hi samayA iti kAlasya // 49 // pradezapracayo hi tiryapracayaH samayaviziSTavRttipracayastadUrdhvapracayaH / tatrAkAzasyAvasthitAnantapradezatvAddharmAdharmayoravasthitAsaMkhyeyapradezatvAjIvasyAnavasthitAsaMkhyeyapradezatvAtbhAvanijAtmatattvaparamaikAgryalakSaNasamAdhisaMjAtanirvikArAhAdaikarUpasukhasudhArasAsvAdatRptamuniyugalasyAvasthitakSetraM kimekamanekaM vA / yadyekaM tarhi dvayorapyekatvaM prApnoti na ca tathA / bhinnaM cettadA akhaNDasyapyAkAzadravyapradeza vibhAgo na virudhyata. ityarthaH // 48 // atha tiryakpracayorddhapracayau nirUpayati- ekko va duge bahugA saMkhAtIdA tado aNaMtA ya eko vA dvau 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 a~gulI 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 apekSA eka kSetra hai ? yadi aisA mAno, taba to ThIka hI 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 a~gulIkA 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 saMkhyAte [ca] aura [saMkhyAtItAH] asaMkhyAta [ca] tathA [tataH] bAda .[anaMtAH ] anaMta isa taraha yathAyogya [santi ] sadAkAla rahate haiM,

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200 - raoNyacandrajainazAstramAlA - [a0 2, gA0 49-. pudgalasya dravyeNAnekapradezatvazaktiyuktaikapradezatvAtparyAyeNa dvibahupradezatvAcAsti tiryakra- . cayaH / na punaH kAlasya zaktyA, vyaktyA caikapradezatvAt / Urdhvapracayastu trikoTisparzitvena sAMzatvAdravyavRtteH sarvadravyANAmanivArita eva / ayaM tu vizeSaH samayaviziSTavRttipracayaH zeSadravyANAmUrdhvapracayaH samayapracayaH eva kAlasyordhvapracayaH / zeSadravyANAM bahavaH saMkhyAtItAstato'nantAzca / davANaM ca padesA saMti hi kAladravyaM vihAya paJcadravyANAM saMbandhina ete pradezA yathAsaMbhavaM santi hi sphuTam / samaya tti kAlassa kAlasya punaH pUrvo-: ktasaMkhyopetAH samayAH santIti / tadyathA-ekAkAraparamasamarasIbhAvapariNataparamAnandaikalakSaNasu- ' khAmRtabharitAvasthAnAM kevalajJAnAdivyaktirUpAnantaguNAdhArabhUtAnAM lokAkAzapramitazuddhAsaMkhyeyapradezAnAM muktAtmapadArthe yo'sau pracayaH samUhaH samudAyo rAziH sa / kiM kiM bhaNyate / tiryakpracayAH / tiryaksAmAnyamiti vistArasAmAnyamiti akramAnekAnta iti ca bhaNyate / sa ca pradezapracayalakSaNa- . stiryakpracayo yathA muktAtmadravye bhaNitastathA kAlaM vihAya khakIyaskhakIyapradezasaMkhyAnusAreNa zeSadravyANAM sa bhavatIti tiryakpracayo vyAkhyAtaH / pratisamayavartinAM pUrvottaraparyAyANAM muktAphalamAlAvatsantAna Urddhapracaya ityUrddhasAmAnyamityAyatasAmAnyamiti kramAnekAnta iti ca bhaNyate / sa ca sarvadravyANAM bhavati / kiMtu paJcadravyANAM saMbandhI pUrvAparaparyAyasantAnarUpo yo'sAvUrddhatApracayastasya khakIyasvakIyadravyamupAdAnakAraNam / kAlastu pratisamayaM sahakArikAraNaM bhavati / [ kAlasya ] kAladravyakA [samaya iti] samayaH paryAyarUpa eka pradeza [hi] nizcayakara jAnanA cAhiye / bhAvArtha-jina dravyoMke bahuta pradeza hoveM, unheM tiryakapracayaH kahate haiM, kyoMki pradezoMke samUhakA nAma tiryakpracaya hai| aneka samayoMkA nAma ardhvapracaya hai / so yaha Urdhvapracaya saba dravyoMke hotA hai, kyoMki atIta, anAgata, vartamAna, kAlake aneka samayoM meM saba dravya pariNamana karate haiN| tiryakpracaya eka kAladravyake vinA sabake jAnanA cAhiye / AkAzadravyake nizcala anaMta pradeza haiM, dharma aura adharma ina dravyoMke nizcala asaMkhyAta pradeza haiM, jIvake saMkoca vistArakI 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 kAlANuoMkI ApasameM milana-zakti nahIM hai| isa kAraNa pA~ca dravyoMke bahuta pradeza honese tiryakpracaya hai, kAla pradezamAtra hai, isaliye usake tiryak pracaya nahIM hai| ardhvapracaya to saba dravyoMke hai, kyoMki sabhI dravya samaya samayameM pariNamana karate haiM / yahA~para itanA vizeSa jAnanA, ki pA~ca dravyoMkA jo Urdhvapracaya hai, vaha kAlake Urdhvapracayase jAnA jAtA hai, kyoMki kAladravya saba dravyoMkI pariNati honeko sahAyaka hai| isa kAraNa kAlake samaya-paryAyase sava dravyoMkI pariNatikA bheda ginA hai| isI liye kAlake Urdhvapracayase anya pA~ca dravyoMkA UrdhvapracayarUpa bheda ginImA

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50.] - pravacanasAraH - 201 vRttehi samayAdarthAntarabhUtatvAdastisamayaviziSTatvam / kAlavRttestu svataH samayabhUtatvAttannAsti // 49 // atha kAlapadArthordhvapracayaniranvayatvamupahantiuppAdo paddhaMso vijadi jadi jassa ekasamayamhi / samayassa so vi samao sabhAvasamavahido havadi // 50 // utpAdaH pradhvaMso vidyate yadi yassaikasamaye / samayasya so'pi samayaH svabhAvasamavasthito bhavati // 50 // samayo hi samayapadArthasya vRttyaMzaH tasmin kasyApyavazyamutpAdapradhvaMsau saMbhavataH, paramANorvyatipAtotpadyamAnatvena kAraNapUrvatvAt / tau yadi vRttyaMzasyaiva kiM yaugapadyena kiM kramaNa, yaugapadyena cet nAsti yaugapadyaM, samamekasya viruddhadharmayoranavatArAt / krameNa cet nAsti kramaH, vRttyaMzasya sUkSmatvena vibhAgAbhAvAt / tato vRttimAn ko'pyavazyamanuyastu kAlasya samayasantAnarUpa UrddhatApracayastasya kAla evopAdAnakAraNaM sahakArikAraNaM ca / kasmAt / kAlasya bhinnasamayAbhAvAtparyAyA eva samayA bhvntiitybhipraayH||49|| evaM saptamasthale khatabhragAthAdvayaM gatam / atha samayasantAnarUpasyo pracayasyAnvayirUpeNAdhArabhUtaM kAladravyaM vyavasthA payati-uppAdo paddhaMso vijadi jadi utpAdaH pradhvaMso vidyate yadi cet / kasya / jassa yasya kAlANoH / ka ekasamayamhi ekasamaye vartamAnasamaye / samayassa samayotpAdakatvAtsamayaH kAlANustasya so vi samao so'pi kAlANuH sabhAvasamavahido havadi svabhAvasamavasthito bhavati / pUrvoktamutpAdapradhvaMsadvayaM tadAdhArabhUtaM kAlANudravyarUpaM dhrauvyamiti trayAtmakakhabhAvasattAstitvamiti yAvat / tatra samyagavasthitaH svabhAvaH samavasthito bhavati / tathAhi-yathAGgulidravye yasminneva vartamAnakSaNe vakrapariNAmasyotpAdastasminneva kSaNe tasyaivAGgulidravyasya pUrvarjuparyAyeNa kAlakA Urdhvapracaya anyase nahIM, kyoMki kAlakI pariNatikA bheda kAla hI ke samayaparyAyase ginane meM AtA hai| isa kAraNa kAlake ardhvapracayako nimitta va upAdAnakAraNa Apa kAla hI jAnanA / anya pA~ca dravya apane ardhvapracayako upAdAnakAraNa haiM, kAlakA Urdhvapracaya usa jagaha nimittakAraNa hai // 49 // Age kahate haiM, ki yadyapi samaya-saMtAnarUpa arvapracayase kAlapadArtha utpanna hotA hai, tathA vinAza pAtA hai, to bhI dravyapanese dhruva hai-[yasya saMmayasya] jisa kAlANurUpa dravyasamayakA [ekasamaye] eka hI ati sUkSma kAlasamayameM [yadi ] yadi [ utpAdaH] utpanna honA, [pradhvaMsaH] cinAza honA [vidyate] pravartatA hai, to [ sopi] vaha bhI [samayaH] kAlapadArtha svabhAvasamavasthitaH] avinAzI svabhAvameM sthirarUpa [bhavati] hotA hai / hamArtha-kAlapadArthakA samayaparyAya hai, usameM pUrvaparyAyakA nAza aura uttaraparyAyakA zya hotA hai, kyoMki jaba pudgalaparamANu pUrvakAlANuko chor3akara Ageke kAlANuke

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202 - rAyacandrajainazAstramAlA - [a0 2, gA0 50sartavyaH, sa ca samayapadArtha eva / tasya khalvekasminnapi vRttyaMze samutpAdapradhvaMsau saMbhavataH / yo hi yasya vRttimato yasmin vRttyaMze tadvRttyazaviziSTatvenotpAdaH sa eva tasyaiva vRttimatastasminneva vRttyaMze pUrvavRttyaMzaviziSTatvena prdhvNsH| yadyevamutpAdavyayAvekasminnapi vRttyaMze saMbhavataH samayapadArthasya kathaM nAma niranvayatvaM, yataH pUrvottaravRttyaMzaviziSTatvAbhyAM yugapadupAttapradhvaMsotpAdasyApi svabhAvenApradhvastAnutpannatvAdavasthitatvameva na bhavet / evamekasmin vRttyaMze samayapadArthasyotpAdavyayadhrauvyavattvaM siddham // 50 // pradhvaMsastadAdhArabhUtAGgulidravyatvena dhrauvyamiti dravyasiddhiH / athavA khasvabhAvarUpasukhenotpAdastasminneva kSaNe tasyaivAtmadravyasya pUrvAnubhUtAkulatvaduHkharUpeNa pradhvaMsastadubhayAdhArabhUtaparamAtmadravyatvena dhrauvyamiti dravyasiddhiH / athavA mokSaparyAyarUpeNotpAdastasminneva kSaNe ratnatrayAtmakanizcayamokSamArgaparyAyarUpeNa pradhvaMsastadubhayAdhAraparamAtmadravyatvena dhrauvyamiti dravyasiddhiH / tathA vartamAnasamayarUpaparyAyeNotpAdastasminneva kSaNe tasyaiva kAlANudravyasya pUrvasamayarUpaparyAyeNa pradhvaMsastadubhayAdhArabhUtAGgulidravyasthAnIyena kAlANudravyarUpeNa dhrauvyamiti kAladravyasiddhirityarthaH // 50 // atha pUrvoktasamIpa 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 haiN| isa kAraNa ekaparyAya samayakA utpAdavyaya eka kAlameM kisa taraha ho sakatA hai ? nahIM ho sakatA / 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 haiM / isa kAraNa kAlANurUpa dravyasamaya hI avinAzI dhruvadravya svIkAra karanA caahiye| usa dravyakAlAguke eka samayameM pUrvasamayaparyAyakA nAza aura uttarasamayaparyAyakA utpAda hotA hai, tathA / dravyapane dhrauvya hai| isa prakAra dravyake dhrauvya mAnanese eka samayameM utpAda, vyaya, prauvya acchI taraha siddha hote haiM / yadi kAlANudravya na mAnA jAve, to ye utpAdAdi tInoM bhAva siddha nahIM ho sakate / jaise hAthakI u~galI Ter3hI karanese usa u~galIke pUrva sIdhe paryAyakA nAza hotA hai, vakra (Ter3hA ) paryAyakA utpAda hotA hai, aura aMgulIpane dhrauvya hai, ... prakAra kAladravyake utpAda, vyaya, aura dhrauvya jAnane cAhiye / / 50 / / Age saba I

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51.) --pravacanasAraH 203 atha sarvavRttyazeSu samayapadArthasyotpAdavyayadhrauvyavattvaM sAdhayati egamhi saMti samaye saMbhavaThidiNAsasapiNadA ahaa| samayassa sabakAlaM esa hi kAlANusambhAvo // 51 // ekasmin santi samaye saMbhavasthitinAzasaMjJitA arthAH / samayasya sarvakAlaM eSa hi kAlANusadbhAvaH // 51 // asti hi samasteSvapi vRttyaMzeSu samayapadArthasyotpAdavyayadhrauvyatvamekasmin vRttyaMze tasya darzanAt , upapattimacaitat vizeSAstitvasya sAmAnyAstitvamantareNAnupapatteH / ayameva ca samayapadArthasya siddhyati sadbhAvaH / yadi vizeSasAmAnyAstitve siddhyatastadA ta astitvamantareNa na siddhyataH kathaMcidapi // 51 // atha kAlapadArthasyAstitvAnyathAnupapattyA pradezamAtratvaM sAdhayatiprakAreNa yathA vartamAnasamaye kAladravyasyotpAdavyayadhrauvyatvaM sthApitaM tathA sarvasamayeSvastIti nizcinoti-egamhi saMti samaye saMbhavaThidiNAsasaNNidA aTThA ekasminsamaye santi vidyante / ke / saMbhavasthitinAzasaMjJitA arthAH dharmAH khabhAvA iti yAvat / kasya saMbandhinaH / samayassa samayarUpaparyAyasyotpAdakatvAt / samayaH kAlANustasya sabakAlaM yadyekasmin vartamAnasamaye sarvadA tathaiva esa hi kAlANusabbhAvo eSa pratyakSIbhUto hi sphuTamutpAdavyayadhrauvyAtmakakAlANusadbhAva iti / tadyathA-yathA pUrvamekasamayotpAdapradhvaMsAdhAreNAGgulidravyAdidRSTAntena vartamAnasamaye kAladravyasyotpAdavyayadhrauvyatvaM sthApitaM tathA sarvasamayeSu jJAtavyamiti / atra yadyapyatItAnantakAle durlabhAyAH sarvaprakAropAdeyabhUtAyAH siddhagateH kAlalabdhirUpeNa bahiraGgasahakArI bhavati kAlastathApi nizcayanayena nijazuddhAtmatattvasamyakUzraddhAnajJAnAnuSThAnasamastaparadravyecchAnirodhalakSaNarUpA tapazcaraNarUpA yA tu tizcayacaturvidhArAdhanA saiva tatrotpAdanakAraNaM na ca kAlastena kAraNena sa heya iti bhAvArthaH // 51 // athotpAdavyayadhrauvyAtmakAstitvAvaSTambhena paryAyoMmeM kAlapadArthake utpAda-vyaya-dhrauvya siddha hote haiM, aisA kahate haiM-[ ekasmin samaye ] eka samayaparyAyameM [ samayasya ] kAlANurUpa kAlapadArthake [saMbhavasthitinAzasaMjJitAH] utpAda, sthiti, nAza nAmake [arthAH ] tInoM bhAva [ santi ] pravartate haiM, [ eSaH hi ] yaha utpAda, vyaya, dhauvyarUpa hI [ kAlANusadbhAvaH ] kAladravyakA astitva [ sarvakAlaM ] sadAkAla rahatA hai / bhAvArtha-eka hI samaya kAlapadArthake utpAda, vyaya, aura dhrauvya ye tInoM bhAva hote haiM, aura jaise kAladravya ekasamayameM utpAda, vyaya, dhruvarUpa pariNamana karatA hai, usI prakAra sava samayoMmeM bhI pariNamatA hai| kAlANudravya to dhruva rahatA hai, parantu pUrvasamayakA nAza aura Ageke kA utpAda hotA hai| isa taraha ye tInoM bhAva sadaiva siddha hote haiM // 51 // kAlapadArtha pradezamAna kAlANurUpa na hove, to utpAda, vyaya, dhrauvyarUpa astitva

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204 - rAyacandrajainazAstramAlA - [a0 2, gA0 52jassa Na saMti padesA padesamettaM tu taccado nnaaeN| suNNaM jANa tamatthaM atyaMtarabhUdamatthIdo // 52 // yasya na santi pradezAH pradezamAtraM tu tattvato jJAtum / zUnyaM jAnIhi tamarthamarthAntarabhUtamastitvAt // 52 // astitvaM hi tAvadutpAdavyayaprauvyaikyAtmikA vRttiH / na khalu sA pradezamantareNa sUtryamANA kAlasya saMbhavati, yataH pradezAbhAve vRttimadabhAvaH / sa tu zUnya eva, astitvasaMjJAyA vRtterarthAntarabhUtatvAt / na ca vRttireva kevalA kAlo bhavitumarhati, vRtterhi vRttimantamantareNAnupapatteH / upapattau vA kathamutpAdavyayadhauvyaikyAtmakatvam / anAdyantanirantarAnekAMzavazIkRtakAtmakatvena pUrvapUrvAMzapradhvaMsAduttarottarAMzotpAdAdekAtmadhrauvyAditicet / naivam / yasminnaMze pradhvaMso yasmiMzcotpAdastayoH saha pravRttyabhAvAt kutastyamaikyam / tathA pradhvastAMzasya sarvathAstamitatvAdutpadyamAnAMzasya vA saMbhavitAtmalAbhatvAtpradhvaMsotpAdaikyavartikAlasyaikapradezatvaM sAdhayati--jassa Na saMti yasya padArthasya na santi na vidyante / ke / padesA pradezAH padesamettaM tu pradezamAtramekapradezamANaM punastadvastu taccado NAeM tattvataH padArthato jJAtuM zakyate / suNNaM jANa tamatthaM yasyaiko'pi pradezo nAsti tamartha padArtha zUnyaM jAnIhi he ziSya, kasmAcchUnyamiti cet / atthaMtarabhUdaM ekapradezAbhAve satyAntarabhUtaM 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 kAladravyA, bhAvo'pyutpAdavyayadhrauvyatvaM ghaTate / naivam / aGgulidravyAbhAve vartamAnavakraparyAyotpAdo bhUtarjuparyAyasya bhI nahIM bana sakatA, yaha siddha karate haiM;-[yasya ] jisa dravyake [ pradezAH] kSetrake nirvibhAga aneka aMza [na santi ] nahIM haiM, [ca ] aura [ pradezamAtraM ] eka pradezamAna 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 vaha astitva jo dravyake pradeza na hoveM, to nahIM hotA / yadi kAladravyakA ekapradeza bhI na mAnA jAve, to usa kAlapadArthakA mUlase nAza ho jaavegaa| yadi koI aisA kahe, ki samayaparyAya hI mAno, pradezamAtra kAlANudravya mAnanekI koI AvazyakatA nahIM hai / to usase yaha pUchanA hai, ki, paryAyavAle dhrauvyake vinA samayaparyAya kisa taraha ho sakatA hai ? jo . aisA kaho, ki dravya vinA hI samayaparyAya utpanna hotA hai, to utpAda, vyaya, dhrauvyakI ekaTA .. eka kAla kisa taraha ho sakatI hai ? jo aisA mAno, "ki anAdianaMta niraMtara aneka kaI yaparyAya aMzoMkI paraMparAmeM pUrva pUrva samaya aMzakA nAza hotA hai, agale aMzakA utpA

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205 52.] -pravacanasAra:dhauvyameva kutastyam / evaM sati nazyati trailakSaNyaM, ullasati kSaNabhaGgaH, astamupaiti nityaM dravyaM, udIyante kSaNakSayiNo bhAvAH / tatastattvaviplavabhayAtkazcidavazyamAzrayo bhUto vRttevRttimAnanusatavyaH / sa tu pradeza evApradezasyAnvayavyatirekAnuvidhAyitvAprasiddhaH / evaM sapradezatve hi kAlasya kuta ekadravyanibandhanaM lokAkAzatulyAsaMkhyeyapradezatvaM nAbhyupagamyeta / pryaaysmyaaprsiddheH| pradezamAtraM hi dravyasamayamatikAmataH paramANoH paryAyaH samayaH prasiddhyati / lokAkAzatulyAsaMkhyeyapradezatve tu dravyasamayasya kutastyA tatsiddhiH / lokAkAzatulyAsaMkhyeyapradezakadravyatve'pi tasyaikapradezamatikAmataH paramANostatsiddhiriti vinAzastadubhayAdhArabhUtaM dhrauvyam / kasya bhaviSyati / na kasyApi / tathA kAladravyAbhAve vartamAnasamayarUpotpAdo bhUtasamayarUpo vinAzastadubhayAdhArabhUtaM dhrauvyam / kasya bhaviSyati / na kasyApi / evaM satyetadAyAti-anyasya bhaGgo'nyasyotpAdo'nyasya dhrauvyamiti sarva vastukharUpaM viplavate / tasmAdvastuviplavabhayAdutpAdavyayadhrauvyANAM ko'pyeka AdhArabhUto'stItyabhyupagantavyaH / sa caikapradezarUpaH kAlAgupadArtha eveti / atrAtItAnantakAle ye kecana siddhasukhabhAjanaM jAtA, bhAvikAlaM cAtmopAdAnasiddha svayamatizayavadityAdivizeSeNa viziSTasiddhasukhasya bhAjanaM bhaviSyanti te sarve'pi paraMparA saMtAna dravyapanese dhrauvya hai / isa taraha dravya vinA hI ye tInoM bhAva sadha sakate 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 haiN| 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 java 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 loka. parimANa asaMkhyAtapradezI hai, usake ekapradezase dUsare pradeza prati java pudgalaparamANu ' , taba samayaparyAyakI siddhi ho jAyagI," to usakA uttara yaha hai, ki aisA kahanese . : doSa AvegA / vaha isa prakAra hai-eka akhaMDa kAladravyake eka pradezase dUsare

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- rAyacandrajainazAstramAlA - [a0 2, gA0 53cennaivaM; ekadezavRtteH sarvavRttitvavirodhAt / sarvasyApi hi kAlapadArthasya yaH sUkSmo vRttyazaH sa samayo na tattadekadezasya, tiryakpracayasyordhvapracayatvaprasaMgAca / tathAhi-prathamamekena pradezena vartate tato'nyena tato'pyanyatareNeti tiryakpracayo'pyUrdhvapracayIbhUya pradezamAtraM dravyamavasthApayati / tatastiyAcayasyordhvapracayatvamanicchatA prathamameva pradezamAnaM kAladravyaM vyavasthApayitavyam // 52 // athaivaM jJeyatattvamuktvA jJAnajJeyavibhAgenAtmAnaM nizcinvannAtmano'tyantavibhaktatvAya vyavahArajIvatvahetumAlocayati sapadesehiM samaggo logo aTehiM NiTTido nnico| jo taM jANadi jIvo pANacadukkeNa saMbaddho // 53 // svapradezaiH samagro loko'niSThito nityaH / yastaM jAnAti jIvaH prANacatuSkena saMbaddhaH // 53 // evamAkAzapadArthAdAkAlapadArthAca samastaireva saMbhAvitapradezasadbhAvaiH padArthaiH samagra kAlalabdhivazenaiva / tathApi tatra nijaparamAtmopAdeyarucirUpaM vItarAgacAritrAvinAbhUtaM yannizvayasamyaktvaM tasyaiva mukhyatvaM, na ca kAlasya, tena sa heya iti / tathA coktam-"kiM palavieNa bahuNA je siddhA NaravarA gayA kAle sijjhihahiM je vi bhaviyA taM jANaha sammamAhappaM" // 52 // evaM nizcayakAlavyAkhyAnamukhyatvenASTamasthale gAthAtrayaM gatam / iti pUrvoktaprakAreNa 'dabaM jIvamajIvaM' ityAyekonaviMzatigAthAmiH sthalASTakena vizeSajJeyAdhikAraH samAptaH // pradeza prati jAnese samayaparyAyakA bheda nahIM hotA, kyoMki akhaMDadravyase ekapradeza meM '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 tiryakrapracaya honA cAhiye, vahI tiryaka Urvapracaya ho jaavegaa| vaha isa tarahase hai:-asaMkhyAta pradezI kAla prathama eka pradezakara pravRtta hotA hai| isase Age anya pradezase pravRtta hotA hai, usase bhI Age anya pradezase pravRtta hotA hai, isa taraha kramase asaMkhyAta pradezoMse 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 dopa nahIM cAhate haiM, ve pahale hI pradezamAtra kAladravyako mAneM, jisase ki kAladravyakI siddhi acchI taraha hove // 52 / / isa taraha pUrvokta vizeSajJeyatattvakA varNana kiyaa| Age jJAna-jJeyase AtmA nizcaya karake usako samasta parabhAvoMse judA dikhalAneke liye vyavahAra jIvapanekA /

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53.] -pravacanasAra: 207 eva yaH samAptiM nIto lokastaM khalu tadantaHpAtitve'pyacinyavaparaparicchedazaktisaMpadA jIva eva jAnIte natvitaraH / evaM zeSadravyANi jJeyameva, jIvadravyaM tu jJeyaM jJAnaM ceti jJAnajJeyavibhAgaH / athAsya jIvasya sahajavijRmbhitAnantajJAnazaktihetuke trisamayAvasthAyitvalakSaNe vastusvarUpabhUtatayA sarvadAnapAyini nizcayajIvatve satyapi saMsArAvasthAyAmanAdipravAhapravRttapudgalasaMzleSadUSitAtmatayA prANacatuSkAbhisaMbaddhatvaM vyavahArajIvatvaheturvibhaktavyo'sti // 53 // ataHparaM zuddhajIvasya dravyabhAvaprANe saha bhedanimittaM 'sapadesehiM samaggo' ityAdi yathAkrameNa gAthASTakaparyantaM sAmAnyabhedabhAvanAvyAkhyAnaM karoti / tadyathA / atha jJAnajJeyajJApanArtha tathaivAtmanaH prANacatuSkena saha bhedabhAvanArtha vA sUtramidaM pratipAdayati-logo loko bhavati / kathaMbhUtaH / NiTThido niSThitaH samAptiM nIto bhRto vA / kaiH kartRbhUtaiH / advehiM sahajazuddhabuddhakakhabhAvo yo'sau paramAtmapadArthastatprabhRtayo ye'staiiH / punarapi kiMviziSTaH / sapadesehiM samaggo khakIyapradezaiH samagraH paripUrNaH / athavA padArthaiH kathaMbhUtaiH / sapradezaiH 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 vizuddhajJAnadarzanakhabhAvo jIvaH sa jJAnaM jJeyazca bhaNyate / zeSapadArthAstu jJeyA eveti jJAtRjJeyavibhAgaH / punarapi kiMviziSTo jIvaH / pANacadukkeNa saMbaddho yadyapi nizcayena khataHsiddhaparamacaitanyasvabhAvena nizcayaprANena jIva iti tathA vyavahAreNAnAdikarmabandhavazAdAyurAyazuddhaprANacatuSkenApi saMbaddhaH san jIvati / tacca kahate haiM-[sapradezaiH] apane apane pradezoMse saMyukta [arthaH] saba padArthoMse [samanaH ] 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, ucchAsa ina cAra prANoMse yukta hai| bhAvArtha-yaha loka chaha dravyoMse racita hai, aura sadAkAla avinAzI hai, tathA isa lokameM chaha dravyoMmeMse aciMtyazakti aura apanA-parakA jAnanevAlA eka jIvadravya hI hai, dUsarA koI nhiiN| isase yaha bAta siddha huI, ki anya pA~ca dravya to jJeya haiM, aura jIvadravya jJAna bhI hai, tathA jJeya bhI hai, aise jJAna-jJeyakA bheda jAnanA / aura yadyapi yaha jIva vastusvarUpase svAbhAvika utpanna jJAnAdi zakti sahita tInoMkAla - avinAzI TaMkotkIrNa hai, to bhI saMsAra-avasthAmeM anAdi pudgalake saMyogase dUpita huA prANoMse saMbaMdha rakhatA hai| ve cAra prANa vyavahArajIvake kAraNa haiN| ina cAra isa jIvakA bheda karane yogya hai, jisase ki yaha jIva sAhajika (svAbhAvika)

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208 - rAyacandrajainazAstramAlA - [a0 2, gA0. 54 *3atha ke prANA ityAvedayati- . . . . ' iMdiyapANo ya tadhA balapANo taha ya AupANo ya / - ANappANappANo jIvANaM hoti pANA te // 54 // . / indriyaprANazca tathA balaprANastathA cAyuHprANazca / ... . . AnapAnaprANo jIvAnAM bhavanti prANAste // 54 // sparzanarasanaghrANacakSuHzrotrapaJcakamindriyaprANAH, kAyavAGmanastrayaM balaprANAH, bhavadhAraNanimittamAyuHprANaH / udaJcananyaJcanAtmako marudAnapAnaprANaH // 54 // . atha prANAnAM niruktyA jIvatvahetutvaM paugalikatvaM ca sUtrayati- pANehiM caduhiM jIvadi jIvassadi jo hi jIvido puvaM / so jIvo te pANA poggaladavehi NivattA // 55 // prANaizcaturbhirjIvati jIviSyati yo hi jIvitaH pUrvam / sa jIvaH te prANAH pudgaladravyanirvRttAH // 55 // zuddhanayena jIvakharUpaM na bhavatIti bhedabhAvanA jJAtavyetyabhiprAyaH // 53 // athendriyAdiprANacatuSkasvarUpaM pratipAdayati-atIndriyAnantasukhAbhAvAdAtmano vilakSaNa indriyaprANaH, manovAkkAyavyApArarahitAtparamAtmadravyAdvisadRzo balaprANaH, anAdyanantasvabhAvAtparamAtmapadArthAdviparItaH sAdyanta Ayu:prANaH, ucchAsanizvAsajanitakhedarahitAcchuddhAtmatattvAtpratipakSabhUta AnapAnaprANaH / evamAyurindriyabalocchAsarUpeNAbhedanayena jIvAnAM saMbandhinazcatvAraH prANA bhavanti / te ca zuddhanayena jIvAdbhinnA bhAvayitavyA iti // 54 // atha ta eva prANA bhedanayena dazavidhA bhavantItyAvedayati...paMca vi iMdiyapANA maNavacikAyA ya tiNi balapANA / . . . ANappANappANo AugapANeNa hoMti dasapANA // *3 // indriyaprANaH paJcavidhaH, tridhA balaprANaH, punazcaika AnapAnaprANaH, Ayu:prANaH / iti. 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 haiM // bhAvArtha-sparzana, rasana, prANa, cakSu, karNa ye pA~ca iMdriyaprANa, kAyabala 1, vacanayala 2, manovala 3, ye tIna balaprANa, manuSyAdi paryAyakI sthitikA hetu AyuHprANa aura zvAsochAsaprANa, isa prakAra dasa ...', vizeSaprANa haiM, aura cAra sAmAnya mANa sabhI jIvoMke hote haiM // 54 // Age ina prANa vyavahAra jIvake kAraNa kahate hue pudgalIka haiM, aisA dikhAte haiM-[yaH] jo caitanya

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56.] pravacanasAraH 209 - prANasAmAnyena jIvati jIviSyati jIvitavAMzca pUrvamiti jIvaH / evamanAdi saMtAnapravartamAnatayA trisamayAvasthatvAtprANasAmAnyaM jIvasya jIvatvaheturasyeva / tathApi tanna jIvasya svabhAvatvamavApnoti pudgaladravyanirvRttatvAt // 55 // atha prANAnAM paugalikatvaM sAdhayati - - - jIvo pANaNibaddho baddho mohAdiehiM kasmehiM / uvabhuMjadi kammaphalaM bajjhadi aNNehiM kammehiM // 56 // jIvaH prANanibaddho baddho mohAdikaiH karmabhiH / upabhuGkte karmaphalaM badhyate'nyaiH karmabhiH // 56 // ----- yato mohAdibhiH paugalikakarmabhirbaddhatvAjIvaH prANanibaddho bhavati / yatazca prANanibaddhabhedena daza prANAste'pi cidAnandaikasvabhAvAtparamAtmano nizcayena bhinnA jJAtavyA ityabhiprAyaH // 3 // athaprANazabdavyutpattyA jIvasya jIvatvaM prANAnAM pudgalakharUpatvaM ca nirUpayati -- pANehiM caduhiM jIvadi yadyapi nizcayena sattAcaitanyasukhabodhAdizuddhabhAvaprANairjIvati tathApi vyavahAreNa vartamAnakAle dravyabhAvarUpaizcaturbhirazuddhaprANairjIvati jIvassadi jIviSyati bhAvakAle jo hi jIvido yo hi sphuTaM jIvitaH putraM pUrvakAle so jIvo sa jIvo bhavati te pANA te pUrvoktAH prANAH poggaladabehiM NivattA udayAgatapudgalakarmaNA nirvRttA niSpannA iti / tata eva kAraNAtpudgaladravyaviparItAdanantajJAna darzana sukhavIryAdyanantaguNakhabhAvAtparamAtmatattvAdbhinnA bhAvayitavyA iti bhAvaH // 55 // atha prANAnAM yatpUrvasUtroditaM paudgalikatvaM tadeva darzayati - jIvo pANaNibaddho jIvaH kartA caturbhiH prANairnibaddhaH saMbaddho bhavati / kathaMbhUtaH san / baddho zuddhAtmopalambhalakSaNamokSAdivilakSaNairbaddhaH / kairbaddhaH / mohAdie hiM kammehiM mohanIyAdikarmabhirbaddhastato jJAyate mohAdikarmabhirbaddhaH san prANanibaddho bhavati, na ca AtmA [hi] nizcayase [ caturbhiH prANaiH ] pahale kahe hue iMdriyAdi cAra prANoMse [jIvati ] jItA hai, [jIviSyati ] jIvegA, [pUrva jIvitaH ] pahale jItA thA, [sa] vaha [ jIvaH ] jIvadravya hai, [ punaH ] aura [ prANAH ] cAroM prANa [ pudgaladravyaiH ] pudgaladravyase [ nirvRttAH ] race gaye haiM / bhAvArtha - - yadyapi yaha jIva nizcayase AtmIka nijalakSaNarUpa sukha, sattA, avabodha, caitanyarUpa prANoMkara sadA avinAzI jIvita hai, to bhI saMsAra - avasthAmeM anAdikAlase paradravyasaMtAna ke saMbaMdhase tInakAlavartI cAroM gatike paryAyoMmeM jIvitavyake kAraNa vyavahAra prANoMse jIvita kahA gayA hai / vAstavameM ye cAroM prANa AtmAke nijasvarUpa nahIM hai, pudgaladravyase racita haiM / isaliye parabhAvarUpa hI haiM // 55 // Age prANoMko pudgalIka dikhalAte haiM - [ mohAdikaiH karmabhiH ] moha, dveSa, bhAva, Adi pudgalIka aneka karmose [ baddhaH ] va~dhA huA [ jIvaH ] AtmA .:] cAra prANoMse ba~dhA hai, aura una prANoMke saMbaMdhase hI [ karmaphalaM ] pra0 27

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210 -- rAyacandrajainazAstramAlA -- [a0 2, gA0 57tvAtpaugalikakarmaphalamupabhuJjAnaH punarapyanyaiH paugalikakarmabhirbadhyate / tataH paugalikakarmakAryatvAtpaugalikakarmakAraNatvAcca paugalikA eva prANA nizcIyante // 56 // atha prANAnAM paugalikakarmakAraNatvamunmIlayatipANAvAdhaM jIvo mohapadesehiM kuNadi jIvANaM / jadi so havadi hi baMdho NANAvaraNAdikammehiM // 57 // prANAbAdhaM jIvo mohapradveSAbhyAM karoti jIvayoH / yadi sa bhavati hi bandho jJAnAvaraNAdikarmabhiH // 57 // prANairhi tAvajIvaH karmaphalamupabhuGkte, tadupabhuJjAno mohapradveSAvApnoti tAbhyAM svajIvaparakarmabandharahita iti / tata eva jJAyate prANAH pudgalakarmodayajanitA iti / tathAvidhaH san kiMkaroti / uvabhujadi kammaphalaM paramasamAdhisamutpannanityAnandaikalakSaNasukhAmRtabhojanamalabhamAnaH san kaTukaviSasamAnamapi karmaphalamupabhuGkte / bajjhadi aNNehi kammehiM tatkarmaphalamupabhuJjAnaH sannayaM jIvaH karmarahitAtmano visadRzairanyakarmabhirnavatarakarmabhirbadhyate / yataH kAraNAkarmaphalaM bhuJjAno navatarakarmANi badhnAti, tato jJAyate prANA navatarapudgalakarmaNAM kAraNabhUtA iti // 56 // atha prANA navatarapudgalakarmabandhasya kAraNaM bhavantIti pUrvoktamevArtha vizeSaNa samarthayati-pANAbAdhaM AyurAdiprANAnAM bAdhAM pIDAM kuNadi karoti / sa kaH / jIvo jIvaH / kAbhyAM kRtvA mohapadesehiM sakalavimalakevalajJAnapradIpena mohAndhakAravinAzakA: paramAtmano viparItAbhyAM mohapadveSAbhyAM / keSAM prANabAdhAM karoti / jIvANaM ekendriyapramukhajIvAnAm / jadi yadi cet so havadi baMdho tadA khAtmopalambhaprAptirUpAnmokSAdviparIto mUlottaraprakRtyAdibhedabhinnaH sa paramAgamaprasiddho hi sphuTaM bandho bhavati / kaiH kRtvA / NANAudaya avasthAko prApta hue karmoke phalako [upabhuJjAnaH ] bhogatA huA [anyaiH karmabhiH] anya navIna jJAnAvaraNAdi karmose [badhyate] baMdhatA hai| bhAvArthayaha AtmA rAga, dveSa, 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 haiN| isa taraha bhI prANa pudgalIka jaanne| isase yaha bAta siddha huI, ki ye prANa pudgalase utpanna hue haiM, aura pudgalako utpanna bhI karate haiM, isaliye pudgalIka haiN|| 56 // Age nUtana pudgalIkakarmake kAraNa prANa haiM, aisA dikhalAte haiM-[yadi ] yadi [saH] vaha prANasaMyukta [jIvaH] saMsArI AtmA [mohapradveSAbhyAM ] rAga, dveSa, bhAvoMse [jIvayoH] svajIva tathA parajI, [prANAbAdhaM ] prANoMkA ghAta [karoti ] karatA hai, [tadA] tava [hi ] ni

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58.] '. -pravacanasAra: 211 jIvayoH prANAbAdhaM vidadhAti / tadA kadAcitparasya dravyaprANAnAvAdhya kadAcidanAvAdhya khasya bhAvaprANAnuparaktatvena bAdhamAno jJAnAvaraMNAdIni karmANi badhnAti / evaM prANAH paugalikakarmakAraNatAmupayAnti // 57 // atha pudgalaprANasantatipravRttihetumantaraGgamAsUtrayati AdA kammamalimaso dharedi pANe puNo puNo annnne| Na cayadi jAva mamattaM dehapadhANesu visayesu // 58 // AtmA karmamalImaso dhArayati prANAn punaH punaranyAn / na tyajati yAvanmamatvaM dehapradhAneSu viSayeSu // 58 // varaNAdikammehiM jJAnAvaraNAdikarmabhiriti / tato jJAyate prANAH pudgalakarmabandhakAraNaM bhavantIti / ayamatrArthaH-yathA ko'pi taptaloha piNDena paraM hantukAmaH san pUrva tAvadAtmAnameva hanti pazcAdanyaghAte niyamo nAsti, tathAyamajJAnI jIvo'pi taptalohapiNDasthAnIyamohAdipariNAmena pariNataH san pUrva nirvikArasvasaMvedanajJAnakharUpaM khakIyazuddhaprANaM hanti pazcAduttarakAle paraprANaghAte niyamo nAstIti // 57 // athendriyAdiprANotpatterantaraGgahetumupadizati-AdA kammamalimaso ayamAtmA svabhAvena bhAvakarmadravyakarmanokarmamalarahitatvenAtyantanirmalo'pi vyavahAreNAnAdikarmabandhavazAnmalImaso bhavati / tathAbhUtaH san kiM karoti / dharedi pANe puNo puNo aNNe dhArayati prANAn punaHpunaH anyAnnavatarAn / yAvatkim / Na cayadi jAva mamattaM nisnehaciccamatkArapariNateviparItAM mamatAM yAvatkAlaM na tyajati / keSu viSayeSu / dehapadhANesu visayesu dehaviSayarahitaparamacaitanyaprakAzapariNataH pratipakSabhUteSu dehapradhAneSu paJcendriyaisake [ 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 padArthomeM rAga, dvepa karatA hai, una rAga, dveSa, bhAvoMse apane jJAnaprANakA nAza karatA hai, tathA anya jIvoMke dravyaprANoMkA ghAta karatA hai / jaba yaha rAga, dvepa, bhAvoMse pariNamana karatA hai, taba anya jIvake dravyaprANoMkA 'ghAta hove, athavA na hove, paraMtu Apa to avazya rAgI dvepI huA apanA ghAta kara letA hai / dUsarI bAta yaha hai, ki jaba yaha jIva rAgI dvepI 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] vAraMvAra [anyAn ] dUsare - - [prANAn ] prANoMko [dhArayati ] dhAraNa karatA hai, [ yAvat ] jabataka dehapradhAneSu ] zarIra hai, mukhya jinameM aise [viSayeSu ] saMsAra, zarIra, bhoga,

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212 - rAyacandrajainazAstramAlA - [a0 2, gA0 59... yo'yamAtmanaH paugalikaprANAnAM saMtAnena pravRttiH tasyA anAdipaugalakarma mUlaM, zarIrAdimamatvarUpamuparaktatvamantaraGgo hetuH // 58 // atha pudgalapANasaMtatinivRttihetumantaraGgaM grAhayati jo iMdiyAdivijaI bhavIya uvaogamappagaM jhAdi / kammehiM so Na raMjadi kiha taM pANA aNucaraMti // 59 // ya indriyAdivijayI bhUtvopayogamAtmakaM dhyAyati / karmabhiH sa na rajyate kathaM taM prANA anucaranti // 59 // pudgalaprANasaMtatinivRtterantaraGgo heturhi paugalikakarmamUlasyoparaktatvasyAbhAvaH / sa tu / samastendriyAdiparadravyAnuvijayino bhUtvA samastopAzrayAnuvRttivyAvRttasya sphaTikamaNeriviSayeSviti / tataH sthitametat indriyAdiprANotpatterdehAdimamatvamevAntaraGgakAraNamiti // 58 // ... athendriyAdiprANAnAmabhyantaravinAzakAraNamAvedayati-jo iMdiyAdivijaI bhavIya yaH kartAtIndriyAtmotthasukhAmRtasaMtoSabalena jitendriyatvena niHkaSAyanirmalAnubhUtibalena kaSAyajayena paJcendriyAdivijayIbhUtvA uvaogamappagaM jhAdi kevalajJAnadarzanopayogaM nijAtmAnaM dhyAyati kammehiM so Na raMjadi karmabhizciccamatkArAdAtmanaH pratibandhakairjJAnAvaraNAdikarmabhiH sa na rajyate na badhyate / kiha taM pANA aNucaraMti karmabandhAbhAve sati taM puruSa prANAH kartAraH kathamanucaranti kathamAzrayanti / na kathamapIti / tato jJAyate kaSAyendriyavijaya eva paJcendriyAdiprANAnAM Adika viSayoM meM [ mamatAM] mamatva buddhiko [na tyajati ] nahIM chor3a detA / bhAvArtha-jabataka isa jIvake zarIrAdimeM se mamatvavuddhi nahIM chUTatI, tabataka caturgatirupa saMsArake kAraNa prANoMko 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-[ya] jo puruSa [indriyAdivijayIbhUtvA ] iMdriya kapAya avratAdika viSayoMko jItanevAlA hokara [ AtmakaM ] apane [ upayogaM] samasta parabhAvoMse bhinna zuddha caitanyasvarUpakA [dhyAyati] ekAgra citta hokara anubhava karatA hai, [saH] vaha bhedavijJAnI [ karmabhiH ] samasta zubhAzubhakA~se [na rajyate ] rAgI nahIM hotA, [taM] usa mahAtmAko [prANAH] saMsAra'saMtAnake kAraNa pudgalIka prANa [kathaM] kisa taraha [anucaranti saMvaddha kara sakate haiM ? kisI tarahase bhI nahIM / bhAvArtha-pudgala-saMtAnake abhAvakA kAraNa eka vItarAgabhAva hai| jaise sphaTikamaNikI zuddhatAkA kAraNa usake sabhIpa kAlI pIlI harI Adi vastukA abhAva hai, usI taraha yaha AtmA sakala iMdriya vikAroMse rahita hokara nija svarUpameM honese zuddhasvarUpako prApta hotA hai, usake bAda phira prANadhAraNarUpa dUsarA * bhaI

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213 60. ] . . . -pravacanasAraHvAtyantavizuddhamupayogamAtramAtmAnaM sunizcalaM kevalamadhivasataH syAt / idamatra tAtparyaMAtmano'tyantavibhaktasiddhaye vyavahArajIvatvahetavaH pudgalaprANA evmucchettvyaaH|| 59 // ___ atha punarasyAtmano'tyantavibhaktatvasiddhaye gativiziSTavyavahArajIvatvahetuparyAyasvarUpamupavarNayati atthittaNicchidassa hi atthassatyaMtarammi sNbhuudo| .. attho panjAo so saMThANAdippabhedehiM // 60 // astitvanizcitasya hyarthasyArthAntare saMbhUtaH / ___arthaH paryAyaH sa saMsthAnAdiprabhedaiH // 60 // skhalakSaNabhUtasvarUpAstitvanizcitasyaikasyArthasya skhalakSaNabhUtasvarUpAstitvanizcita evAnyasminnarthe viziSTarUpatayA saMbhAvitAtmalAbho'rtho'nekadravyAtmakaH paryAyaH / sa khalu pudgalasya pudgalAntara iva jIvasya pugale saMsthAnAdiviziSTatayA samupajAyamAnaH saMbhAvyata eva / vinAzakAraNamiti // 59 // evaM 'sapasedehiM samaggo' ityAdi gAthASTakena sAmAnyabhedabhAvanAdhikAraH samAptaH / athAnantaramekapaJcAzadgAthAparyantaM vizeSabhedabhAvanAdhikAraH kathyate / tatra vizeSAntarAdhikAracatuSTayaM bhavati / teSu caturpu madhye zubhAdhupayogatrayamukhyatvenaikAdazagAthAparyantaM prathamavizeSAntarAdhikAraH prArabhyate / tatra catvAri sthalAni bhavanti / tasminnAdau narAdiparyAyaiH saha zuddhAtmakharUpasya pRthaktvapArijJAnArtha 'asthittaNicchadassa hi' ityAdi yathAkrameNa gAthAtrayam / tadanantaraM teSAM saMyogakAraNaM 'appA uvaogappA' ityAdi gAthAdvayam / tadanantaraM zubhAzubhazuddhopayogatrayasUcanamukhyatvena 'jo jANAdi jiNiMde' ityAdi gAthAtrayam / tadanantaraM kAyavADmanasAM zuddhAtmanA saha bhedakathanarUpeNa 'NAhaM deho' ityAdi gAthAtrayam / evamekAdazagAthAbhiH prathamavizeSAntarAdhikAre samudAyapAtanikA / tadyathA--atha punarapi zuddhAtmano dhAraNa krtaa| isaliye iSTa aniSTa padArthameM rAgabhAva tyAganA yogya hai // 59 // Age phira parabhAvoMse judA AtmAko dikhalAne ke liye vyavahArajIvake cAra gatiyoMke paryAyoMkA svarUpa kahate haiM-[ astitvanizcitasya ] apane sahaja svabhAvarUpa svarUpake astitvakara nizcala jo [ arthasya ] jIvapadArtha hai, usake [hi ] nizcayase [yaH ] jo [ arthAntare saMbhUtaH ] anya padArtha pudgaladravyake saMyogase utpanna huA, [ arthaH ] 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| 1 pustakAntare tadanantaraM zubhAzubhazuddhopayogatrayasUcanamukhyatvena 'appA uvaogappA' ityAdisUtradvayaM, taraM zarIravATmanasAM saMbaMdhitvena zuddhAtmanaH kartRkaraNAdiniSedhakathanamukhyatvena 'NAhaM deho' ityAdi m, tataH paraM tasyaivopayogatrayasya vizeSavyAkhyAnArtha 'jo jANAdi jiNiMde' ityAdi gAdhAtrayam /

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214 - rAyacandrajainazAstramAlA- [a0 2, gA0 61upapannazcaivaMvidhaH paryAyaH / anekadravyasaMyogAtmatvena kevalajIvavyatirekamAtrasyaikadravyaparyAyasyAskhalitasyAntaravabhAsanAt // 60 // ". atha paryAyavyaktIrdarzayati NaraNArayatiriyasurA saMThANAdIhiM aNNahA jAdA / pajAyA jIvANaM udayAdihiM NAmakammassa // 61 // naranArakatiryaksurAH saMsthAnAdibhiranyathA jAtAH / paryAyA jIvAnAmudayAdibhirnAmakarmaNaH // 61 // nArakastiryamanuSyo deva iti kila paryAyA jIvAnAm / te khalu nAmakarmapudgalavipAkavizeSabhedabhAvanAtha naranArakAdiparyAyarUpaM vyavahArajIvatvahetuM darzayati-asthittaNicchidassahi cidAnandaikalakSaNasvarUpAstitvena nizcitasya jJAnasya hi sphuTam / kasya / atthassa paramAtmapadArthasya atyaMtarammi zuddhAtmArthAdanyasmin jJAnAvaraNAdikarmarUpe arthAntare saMbhUdo saMjAta utpannaH attho yo naranArakAdirUpo'rthaH / pajjAo so nirvikArazuddhAtmAnubhUtilakSaNa khabhAvavyaJjanaparyAyAdanyAdRzaH san vibhAvavyaJjanaparyAyo bhavati / sa itthaMbhUtaparyAyo jIvasya / kaiH kRtvA jAtaH / saMThANAdippabhedehiM saMsthAnAdirahitaparamAtmadravyavilakSaNaiH saMsthAnasaMhananazarIrAdiprabhedairiti // 60 // atha tAneva paryAyabhedAn vyaktIkaroti-NaraNArayatiriyasurA"naranArakatiryagdevarUpA avasthAvizeSAH / saMThANAdIhiM aNNahA jAdA saMsthAnAdimiranyathA jAtAH, manuSyabhave yatsamacaturasrAdisaMsthAnamaudArikazarIrAdikaM ca tadapekSayA bhavAntare'nyadvisadRzaM saMsthAnAdikaM bhavati / tena kAraNena te naranArakAdiparyAyA anyathA jAtA bhinnA bhaNyante / naca zuddhabuddhakakhabhAvaparamAtmadravyatvena / kasmAt / tRNakASThapatrAkArAdibhedabhinnasyAgneriva kharUpaM tadeva / pajjAyA jIvANaM te ca naranArakAdayo jIvAnAM vibhAvavyaJjanaparyAyA bhaNyante / kaiH kRtvA / udayAdihiM NAmakammassa udayAdibhirnAmakarmaNo nirdoSaparave paryAya vyavahAra jIvake kAraNa haiM, sarvathA vinAzavAna haiM, tathA tyAgane yogya haiM, aura jo jIvaMke pudgala-saMyogase bhinna asaMkhyAtapradezI aMtaraMgameM prakAzamAna nitya akhaMDita jJAna darzanAdiparyAya haiM, ve upAdeya (grahaNa karane yogya) haiM // 60 // Age dravyaparyAyake bheda dikhalAte haiM-[hi] nizcayase [jIvAnAM ] saMsArI jIvoMke [ naranArakatiryakasurAH 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 agni, govarake chAnese tathA lakar3I, tRNa ityAdi aneka prakAra iMdhanake saMyogase utpanna aneka tarahake AkAroMse vibhAva ( vikAra ) rUpa /

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62.] -pravacanasAraH - 215 kAraNatvenAnekadravyasaMyogAtmakatvAt kukUlAGgArAdiparyAyA jAtavedasaH kSobhakhilvasaMsthAnA: dibhiriva saMsthAnAdibhiranyathaiva bhUtA bhavanti // 61 // * athAtmano'nyadravyasaMkIrNatve'pyarthanizcAyakamastitvaM svaparavibhAgahetutvenodyotayati taM sambhAvaNibaddhaM davasahAvaM tihA samakkhAdaM / jANadi jo saviyappaM Na muhadi so aNNadaviyamhi // 12 // taM sadbhAvanibaddhaM dravyasvabhAvaM tridhA samAkhyAtam / jAnAti yaH savikalpaM na muhyati so'nyadravye // 62 // yatkhalu skhalakSaNabhUtaM svarUpAstitvamarthanizcAyakamAkhyAtaM sa khalu dravyasya svabhAva eva, sadbhAvanibaddhatvAdrvyaskhabhAvasya / yathAsau dravyasvabhAvo dravyaguNaparyAyatvena sthityutpAdavyayatvena ca tritayIM vikalpabhUmikAmadhirUDhaH parijJAyamAnaH paradravye mohamapohya svaparamAtmazabdavAcyAnnirNAmanirgotrAdilakSaNAcchuddhAtmadravyAdanyAdRzairnAmakarmajanitairbandhodayodIraNAdibhiriti / yata eva te karmodayajanitAstato jJAyante zuddhAtmakharUpaM na saMbhavantIti // 61 // atha svarUpAstitvalakSaNaM paramAtmadravyaM yo'sau jAnAti sa paradravye mohaM na karotIti prakAzayati-jANadi jAnAti jo yaH kartA / kam / taM pUrvoktaM davasahAvaM paramAtmadravyakhabhAvam / kiM viziSTam / sambhAvaNibaddhaM svabhAvaH svarUpasattA tatra nibaddhamAdhInaM tanmayaM sadbhAvanibaddham / punarapi kiM viziSTam / tihA samakkhAdaM tridhA samAkhyAtaM kathitam / kevalajJAnAdayo guNAH siddhatvAdivizuddhaparyAyAstadubhayAdhArabhUtaM paramAtmadravyaM dravyatvamityuktalakSaNatrayAtmakaM tathaiva zuddhotpAdavyayadhrauvyatrayAtmakaM ca yatpUrvoktaM kharUpAstitvaM tena kRtvA tridhA samyagAkhyAtaM kathitaM pratipAditam / punarapi kathaMbhUtaM AtmakhabhAvam / saviyappaM savikalpaM jJAnaM nirvikalpaM darzanaM pUrvoktadravyaguNaparyAyarUpeNa sabhedam / itthaMbhUtamAtmakhabhAvaM jAnAti, Na muhadi so aNNadaviyamhi na 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 [sadbhAvanibaddhaM ] dravyake svarUpAstitvakara saMyukta aura [vidhA samAkhyAtaM] dravya, guNa, paryAya athavA utpAda, vyaya, dhrauvya aise tIna prakAra kahe hue [ dravyakhabhAvaM] dravyake nija lakSaNako [ savikalpaM] bheda sahita [jAnAti] jAnatA hai, [saH] vaha bhedavijJAnI [anyadravye] apanese bhinna acetanadravyoMmeM [na muhyati] mohako nahIM prApta hotaa| bhAvArtha-jo puruSa dravya, guNa, paryAya, bhedoMse tathA utpAda, vyaya, dhrauvya, na tIna bhedoMse svarUpa aura pararUpako acchI taraha jAnatA hai, vaha svarUpAstitvakA oDinevAlA svaparakA jJAyaka hI hotA hai| parapadArthameM rAgI, dvepI, tathA mohI nahIM hotaa| zvapara bhedako vizeSatAse dikhAte haiM jo jIva kAlalabdhi (acchI honahAra)

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216 - rAyacandrajainazAstramAlA - [a0 2, gA0 63vibhAgaheturbhavati tataH svarUpAstitvameva svaparavibhAgasiddhaye pratipadamavadhAryam / tathAhi-- yacetanatvAnvayalakSaNaM dravyaM yazcetanAvizeSatvalakSaNo. guNo yazcetanatvavyatirekalakSaNaH paryA-. yastatrayAtmakaM, yA pUrvottaravyatirekasparzinA cetanatvena sthitiryAvuttarapUrvavyatirekatvena cetanasyotpAdavyayau tatrayAtmakaM ca svarUpAstitvaM yasya nu svabhAvo'haM sa khalvayamanyaH / yaccAcetanatvAnvayalakSaNaM dravyaM yo'cetanAvizeSatvalakSaNo guNo yo'cetanatvavyatirekalakSaNaH paryAyastatrayAtmakaM, yA pUrvottaravyatirekasparzinAcetanatvena sthitiryAvuttarapUrvavyatirekatvenA-. cetanasyotpAdavyayau tatrayAtmakaM ca svarUpAstitvam / yasya tu svabhAvaH pugalasya sa khalvayamanyaH nAsti me. moho'sti svaparavibhAgaH // 62 // - 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 svabhAvamuhyati so'nyadravye sa tu bhedajJAnI vizuddhajJAnadarzanasvabhAvamAtmatattvaM deharAgAdiparadravye mohaM na gacchatItyarthaH // 62 // evaM naranArakAdiparyAyaiH saha paramAtmano vizeSabhedakathanarUpeNa prathamasthale gAthAtrayaM gatam / athAtmanaH pUrvoktaprakAreNa naranArakAdiparyAyaiH saha bhinnatvaparijJAnaM jAtaM, tAvadidAnIM teSAM saMyogakAraNaM kathyate-appA AtmA bhavati / kathaMbhUtaH / uvaogappA caitanyAnuvidhAyI yo'sAvupayogastena nivRttatvAdupayogAtmA / uvaogo NANadasaNaM bhaNido sa copayogaH savikalpaM jJAnaM nirvikalpaM darzanamiti bhaNitaH so vi suho 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 kharUpAstitva saMyukta hai, isa kAraNa mere svarUpase bhinna pudgalakA 'vikAra jo yaha moha hai; vaha merA svarUpa nahIM hai, yaha mujhe vizvAsa hai| isa prakAra jJAnIke sva aura.. parakA bheda hotA hai // 62 // Age saba prakArase AtmAko bhinna karaneke paradravyake saMyogakA kAraNa dikhalAte haiM-[AtmA] jIvadravya [upayogAtmA] 4

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64.] . . . . . -pravacanasAraH -- - 217 caitanyAnuvidhAyipariNAmatvAt / sa tu jJAnaM darzanaM ca sAkAranirAkAratvenobhayarUpatvAcaita-. nyasya / athAyamupayogo dvedhA viziSyate zuddhAzuddhatvena / tatra zuddho niruparAgaH, azuddhaH soparAgaH / sa tu vizuddhisaMklezarUpatvena dvaividhyAduparAgasya dvividhaH zubho'zubhazca // 63 // athAtra ka upayogaH paradravyasaMyogakAraNamityAvedayatiuvaogo jadi hi suho puNNaM jIvassa saMcayaM jaadi| . asuho vA tadha pAvaM tesimabhAve Na cayamatthi // 14 // upayogo yadi hi zubhaH puNyaM jIvasya saMcayaM yAti / ____ azubho vA tathA pApaM tayorabhAve na cayo'sti // 64 // upayogo hi jIvasya paradravyasaMyogakAraNamazuddhaH / sa tu vizuddhisaMklezarUpoparAgavazAt zubhAzubhatvenopAttadvaividhyaH / puNyapApatvenopAttadvaividhyasya paradravyasya saMyogakAraNatvena so'pi jJAnadarzanopayogadharmAnurAgarUpaH zubhaH asuho viSayAnurAgarUpo dveSamoharUpazcAzubhaH / vAzabdena zubhAzubhAnurAgarahitatvena zuddhaH / uvaogo appaNo hava di itthaMbhUtastrilakSaNa upayoga AtmanaH saMbandhIbhavatItyarthaH // 63 // athopayogastAvannarakAdiparyAyakAraNabhUtasya karmarUpasya paradravyasya saMyogakAraNaM bhavati / tAvadidAnI kasya karmaNaH ka upayogaH kAraNaM bhavatIti vicArayati-uvaogo jadi hi suho upayogo yadi cet hi. sphuTaM zubho bhavati / puNNaM jIvassa saMcayaM jAdi tadA kAle dravyapuNyaM kartR jIvasya saMcayamupacayaM vRddhiM yAti badhyata svarUpa haiM, [upayogaH] vaha cetanA pariNAma [jJAnadarzanaM] jAnanA dekhanAsvarUpa do bheda [ bhaNitaH] kahA gayA hai, [saH] 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 kapAya ) ke bhedase do prakArakA hai| vizuddharUpa 'zubhopayoga' hai, aura saMklezarUpa 'azubhopayoga hai, // 63 // Age zubhopayoga azubhopayoga ina donoMmeM paradravyake saMbaMdhakA kAraNa batalAte haiM / [ jIvasya ] AtmAke [ yadi ] jo [ hi ] nizcayakara [zubhaH ] dAna pUjA ... Adi kriyA zubharUpa [upayogaH] caitanyavikAramaya azuddha pariNAma hotA hai, [tadA] samaya [ puNyaM ] sAtAko utpanna karanevAlA puNyarUpa pudgalapiMDa [ saMcayaM] hokara AtmAke pradezoMmeM baMdhapaneko [ yAti prApta hotA hai, [ vA ] athavA pra0 28

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218 - rAyacandrajainazAstramAlA- [a0 2, gA0-65nirvartayati / yadA tu dvividhasyApyasyAzuddhasyAbhAvaH kriyate tadA khalUpayogaH zuddha evAvatiSThate / sa punarakAraNameva paradravyasaMyogasya // 64 // , atha zubhopayogasvarUpaM prarUpayati jo jANAdi jiNiMde pecchadi siddhe taheva anngaare| .. jIvesu sANukaMpo uvaogo so suho tassa // 65 // yo jAnAti jinendrAn pazyati siddhAMstathaivAnAgArAn / jIveSu sAnukampa upayogaH sa zubhastasya // 65 // viziSTakSayopazamadazAvizrAntadarzanacAritramohanIyapudgalAnuvRttiparatvena parigrahItazoityarthaH / asuho vA taha pAvaM azubhopayogo vA tathA tenaiva prakAreNa puNyavadravyapApaM saMcayaM yAti / tesimabhAveNa cayamatthi tayorabhAve na cayo'sti / nirdoSinijaparamAtmabhAvanArUpeNa zuddhopayogabalena yadA tayordvayoH zubhAzubhopayogayorabhAvaH kriyate tadobhayaH saMcayaH karmavandho nAstItyarthaH // 64 // evaM zubhAzubhazuddhopayogatrayasya sAmAnyakathanarUpeNa dvitIyasthale gAthAdvayaM gatam / atha vizeSeNa zubhopayogasvarUpaM vyAkhyAti-jo jANAdi jiNiMde yaH kartA jAnAti / kAn / anantajJAnAdicatuSTayasahitAn kSudhAdyaSTAdazadoSarahitAMzca jinendrAn / pecchadi siddhe pazyati / kAn / jJAnAvaraNAdyaSTakarmarahitAnsamyaktvAdyaSTaguNAntarbhUtAnantaguNasahitAMzca siddhAn taheva aNagAre tathaivAnAgArAn / anAgArazabdavAcyAnnizcayavyavahArapaJcAcArAdiyathoktalakSaNAnAcAryopAdhyAyasAdhUn / jIvesu sANukaMpo sasthAvara[azubhaH] jisa samaya AtmAke mithyAtva viSaya kaSAyAdirUpa azubhopayoga hotA hai, to [tathA] usI prakAra ikaTThA hokara [pApaM] asAtAko karanevAlA pAparUpa pudgalavargaNAkA piMDa Akara baMdhatA 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 vaMdhakA-hI kAraNa hai, usa azuddhopayogakA abhAva honese, tathA nirmala zuddhopayogabhAvarUpa pariNamana karanese hI isake paradravyakA saMyoga nahIM hotaa| isase yaha vAta siddha huI, ki zubha azubharUpa azuddhopayoga paradravyake saMyogakA kAraNa hai, aura zuddhopayoga mokSakA kAraNa hai // 64 // Age zubhopayogakA svarUpa kahate haiM-[yaH] jo jIva [ jine ndrAn ] 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 [ anagArAn ] AcArya / upAdhyAya sAdhuoMko bhI jAnatA hai, dekhatA hai, [ca] aura [jIve ] samasta prApina para [ sAnukampaH ] dayAbhAvayukta hai, [tasya ] usa jIvake [saH vaha [ra:

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66. ] - pravacanasAra: 219 bhanoparAgatvAt 'paramabhaTTArakamadevAdhidevaparamezvarArhatsiddhasAdhuzraddhAne samasta bhUtagrAmAnuM - kampAcaraNe ca pravRttaH zubha upayogaH // 65 // athAzubhopayogasvarUpaM prarUpayati visayakasA ogADho dussu diduccittadugohijudo / uggo ummaggaparo uvaogo jassa so asuho // 66 // viSaya kaSAyAvagADho duHzrutiduzcittaduSTagoSTiyutaH / ugra unmArgapara upayogo yasya so'zubhaH // 66 // viziSTodayadazAvizrAntadarzanajJAnacAritra mohanIyapudgalAnuvRttiparatvena parigrahItAzobhajIvepu sAnukampaH sadayaH uvaogo so suho sa itthaMbhUta upayogaH zubho bhaNyate / sa ca kasya bhavati / tassa tasya pUrvoktalakSaNajIvasyetyabhiprAyaH // 65 // athAzubhopayogakharUpaM nirUpayati - visayakasA ogADho viSayakaSAyAvagADhaH dussudiducittadugojudo duzrutiduzcittaduSTagoSTiyutaH uggo ugraH ummaggaparo unmArgaparaH uvaogo evaM vizeSaNacatuSTayayukta upayogaH pariNAmaH jassa yasya jIvasya bhavati so asuho sa upayogastvazubhopayogo bhaNyate, abhedena puruSo vA / tathAhi - viSayakaSAyarahitazuddhacaitanyapariNateH pratipakSabhUto viSayakaSAyAvagADho viSayakaSAyapariNataH / zuddhAtmatattvapratipAdikA zrutiH suzrutistadvilakSaNA duHzrutiH mithyAzAstrazrutirvA / nizcintAtmadhyAnapariNataM sucittaM, tadvinAzakaM duzcittaM, khaparanimitteSTakAmabhogacintApariNataM rAgAdyapadhyAnaM vA / paramazubharUpa [ upayogaH] caitanyavikArarUpa pariNAma jAnanA cAhiye / bhAvArthajisa jIvake darzanamohanIya athavA cAritramohanIyakarmakI vizeSatArUpa kSayopazama avasthA to na huI ho, aura zubharAgakA udaya ho, usa jIvake bhaktipUrvaka paMcaparameSThI ke 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, [ duHzrutiduzcittaduSTagoSTitaH ] mithyA zAstroMkA sunanA, Arta raudra azubha dhyAnarUpa mana, parAI niMdA Adi carcA, inameM upayoga sahita ho, [ugraH] hiMsAdi AcaraNake karanemeM mahA udyamI ho, aura [ unmArgapara] vItarAga sarvajJakathita mArgase ulaTA jo mithyAmArga usameM sAvadhAna ho, [sa] vaha pariNAma [ azubhaH ] azubhopayoga kahA hai / bhAvArtha - jaba isa jIvake darzanamoha tathA cAritramohakA tIvra udaya hotA hai, taba vaha azubhasuke grahaNa karanese paMcaparameSThI meM ruci nahIM karatA, mithyAmArgakA zraddhAnI hokara kaSAyoMmeM pravartatA hai, mithyA siddhAMtazAstroMko sunatA hai, khode AcaraNa karatA

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220 - rAyacandrajainazAstramAlA - [a0 2, gA0 67 noparAgatvAtparamabhaTTArakamahAdevAdhidevaparamezvarAhatsiddhasAdhubhyo'nyatronmArgazraddhAne viSayakaSAyaduHzravaNadurAzayaduSTasevanogratAcaraNe ca pravRtto'zubhopayogaH // 66 // atha paradravyasaMyogakAraNavinAzamabhyasyati--- anuhovaogarahido suhovajutto Na aNNadaviyamhi / hojaM majjhattho'haM NANappagamappagaM jhAe // 67 // azubhopayogarahitaH zubhopayukto na anyadravye / bhavanmadhyastho'haM jJAnAtmakamAtmakaM dhyAyAmi // 67 // yo hiM nAmAyaM paradravyasaMyogakAraNatvenopanyasto'zuddha upayogaH sa khalu mandatIvrodayadazAvizrAntaparadravyAnuvRttitatratvAdeva pravartate na punaranyasmAt / tato'hameSa sarvasminneva paradravye madhyastho bhavAmi / evaM bhavaMzvAhaM paradravyAnuvRttitatratvAbhAvAt zubhenAzubhena vA caitanyapariNatevinAzikA duSTagoSThI tatpratipakSabhUtakuzIlapuruSagoSThI vA / itthaMbhUtaM duHzrutiduzcittaduSTagoSThIbhiryuto duHzrutiduzcittaduSTagoSTiyuktaH paramopazamabhAvapariNataparamacaitanyasvabhAvAtpratikUlaH ugraH vItarAgasarvajJapraNItanizcayavyavahAramokSamArgAdvilakSaNa unmArgaparaH / itthaMbhUtavizeSaNacatuSTayasahita upayogaH pariNAmaH tatpariNatapuruSo vetyazubhopayogo bhaNyata ityarthaH // 66 // atha zubhAzubharahitazuddhopayogaM prarUpayati-asuhovaogarahido azubhopayogarahito bhavAmi / sa kaH ahaM ahaM kartA / punarapi kathaMbhUtaH / suhovajutto Na zubhopayogayuktaH pariNato na bhavAmi / ka viSaye'sau zubhopayogaH aNNadaviyamhi nijaparamAtmadravyAdanyadravye / tahi kathaMbhUto bhavAmi / ho majjhattho jIvitamaraNalAbhAlAbhasukhaduHkhazatrumitranindAprazaMsAdiviSaye madhyastho bhavAmi / itthaMbhUtaH san kiM karomi / NANappagamappagaM jhAe jJAnAtmahai, 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 huuN| bhAvArtha-yaha jo parasaMyogakA kAraNa zubha azubharUpa azuddha upayoga hotA hai, vaha mohanIyakarmakI 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 kAraNa maiM azuddhopayogase rahita huA hai|

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68. ] 221 zuddhopayogena nirmukto bhUtvA kevalakhadravyAnuvRttiparigrahAt prasiddhazuddhopayoga upayogAtmanAtmanyeva nityaM nizcalamupayuktastiSThAmi / eSa me paradravyasaMyogakAraNavinAzAbhyAsaH // 67 // atha zarIrAdAvapi paradravye mAdhyasthaM prakaTayati Song - pravacanasAraH NAhaM deho Na maNo Na ceva vANI Na kAraNaM tesiM / kattA Na Na kArayidA aNumaMtA Neva kattINaM // 68 // nAhaM deho na mano na caiva vANI na kAraNaM teSAm / kartA na na kArayitA anumantA naiva kartRRNAm // 68 // zarIraM ca vAcaM ca manazca paradravyatvenAhaM pratipadye, tato na teSu kazcidapi mama pakSapAto'sti / sarvatrApyahamatyantaM madhyastho'smi / tathAhi - na khalvahaM zarIravAGmanasAM svarUpAdhArabhUtamacetanadravyamasmi, tAni khalu mAM svarUpAdhArArthAntareNApyAtmanaH svarUpaM dhArayanti / tato'haM zarIravAGmanaHpakSapAtamapAsyAtyantamadhyastho'smi / na ca me zarIravAGmanaHkAraNAcetanadravyatvamasti, tAni khalu mAM kAraNamantareNApi kAraNaM bhavanti / tato'haM tatkAraNatvapakSapAtamapAsyAsmyayamatyantamadhyasthaH / na ca me svatantrazarIravAGmanaHkAraNAcekamAtmAnaM dhyAyAmi / jJAnena nirvRttajJAnAtmakaM kevalajJAnAntarbhUtAnantaguNAtmakaM nijAtmAnaM zuddhadhyAnapratipakSabhUtasamastamanoratharUpacintAjAlatyAgena dhyAyAmIti zuddhopayogalakSaNaM jJAtavyam // 67 // evaM zubhAzubhazuddhopayogavivaraNarUpeNa tRtIyasthale gAthAtrayaM gatam / atha dehamanovacanaviSaye 'tyantamAdhyasthyamudyotayati - NAhaM deho Na maNo Na ceva vANI nAhaM deho na mano na caiva vANI / 'manovacanakA vyApArarahitAtparamAtmadravyAdbhinnaM yanmanovacanakAyatrayaM nizca1 yanayena tannAhaM bhavAmi / tataH kAraNAttatpakSapAtaM muktvAtyantamadhyastho'smi / Na kAraNaM tesiM naM kAraNaM teSAm / nirvikAraparamAhlAdaikalakSaNa sukhAmRtapariNaterya dupAdAnakAraNabhUtamAtmadravyaM tadvilakSaNo manovacana kAyAnAmupAdAnakAraNabhUtaH pudgalapiNDo na bhavAmi / svarUpakI pravRttise zuddhopayogI hokara AtmAmeM sadA kAla nizcala hokara tiSThatA hU~ / yaha jo mere AtmalIna zuddhopayoga vRtti hai, vahI paradravyasaMyoga kAraNa ke 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 [ e ] nizcayase [ vANI na ] vacanayogarUpa bhI nahIM hU~, [ teSAM kAraNaM na ] una kAya vacana manakA upAdAna kAraNarUpa pudgala - bhI nahIM hU~, [ kartA na ] una tIna yogoMkA kartA nahIM hU~, arthAt mujha kartA hI ve yogya pudgalapiMDakara kiye jAte haiM, [ kArayitA na ] una tIna yogoMkA

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222 - rAyacandrajainazAstramAlA- [a0 2, gA0 69tanadravyatvamasti, tAni khalu mAM kartAramantareNApi kriyamANAni / tato'haM tatkarmatvapakSapAtamapAsyAsmyayamatyantamadhyasthaH / na ca me svatatrazarIravAGmanaHkArakAcetanadravyaprayojakatvamasti, tAni khalu mAM kArakaprayojakamantareNApi kriyamANAni / tato'haM tatkArakaprayojakapakSapAtamapAsyAsmyayamatyantamadhyasthaH / na ca me svatantrazarIravAGmanaHkArakAcetanadravyAnujJAtRtvamasti, tAni khalu mAM kArakAnujJAtAramantareNApi kriyamANAni tato'haM tatkArakAnujJAtRtvapakSapAtamapAsyAsmyayamatyantaM madhyasthaH // 68 // atha zarIravAGmanasAM paradravyatvaM nizcinoti deho ya maNo vANI poggaladacappaga tti nnidihaa| poggaladavaM hi puNo piMDo paramANudavANaM // 69 // dehazca mano vANI pugaladravyAtmakA iti nirdiSTAH / pugaladravyamapi punaH piNDaH paramANudravyANAm // 69 // zarIraM ca vAk ca manazca trINyapi paradravyaM pudgaladravyAtmakatvAt / pudgaladravyatvaM tu tataH kAraNAtpakSapAtaM muktvAtyantamadhyastho'smi / kattA Na hi kAraidA aNumaMtA Neva kattINaM kartA na hi kArayitA anumantA naiva kartRNAm / svazuddhAtmabhAvanAviSaye yatkRtakAritAnumatakharUpaM tadvilakSaNaM yanmanovacanakAyaviSaye kRtakAritAnumatasvarUpaM tannAhaM bhavAmi / tataH kAraNAtpakSapAtaM muktvAtyantamadhyastho'smIti tAtparyam // 68 // . atha kAyavAGmanasAM zuddhAtmavarUpAtparadravyatvaM vyavasthApayati-deho ya maNo vANI puggaladadhappaga tti NihiTA dehazca mano vANI tisro'pi pudgaladravyAtmakA iti nirdiSTAH / kasmAt / vyavahAreNa jIvena . sahakatvepi nizcayena paramacaitanyaprakAzapariNatebhinnatvAt / pudgaladravyaM kiM bhaNyate / puggaladavaM hi puNo piMDo paramANudavANaM pudgaladravyaM hi sphuTaM punaH piNDaH preraka hokara karAnevAlA nahIM hU~, pudgaladravya hI unakA 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, isakAraNa ina tIna yogoMko pudgalIka jAnatA hai| inameM kRta, kArita, anumodanA, bhAva nahIM karatA, paradravyake bhAva jAnakara tyAgI hotA hai, kharUpameM 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 [ manA] citta [ca ] aura [ vANI ] vacana ye tInoM yoga [ pudgaladravyAtmakA:] pugaladravyarUpa haiM, [iti ] aise [nirdiSTAH] vItarAgadevane kahe haiM, [ punaH ] au. " [ pudgaladravyaM ] tIna yogarUpa pudgaladravya [ api ] nizcayase [ paramANudravyApUra

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223 70. ] teSAM pudgaladravyakhalakSaNa bhUtasvarUpAstitvanizcitatvAt / tathAvidhapudgaladravyaM tvanekaparamANudravyANAmekapiNDaparyAyeNa pariNAmaH / anekaparamANudravyasvalakSaNabhUtakharUpAstitvAnAmanekatve'pi kathaMcidekatvenAvabhAsanAt // 69 // (. pravacanasAraH S '' athAtmanaH paradravyatvAbhAvaM paradravyakartRtvAbhAvaM ca sAdhayati - : NAhaM poragalamahao Na te mayA poggalA kayA piMDaM / tamhA hi Na deho'haM kattA vA tassa dehassa // 70 // nAhaM pugalamayo na te mayA pudgalAH kRtAH piNDam | 'tasmAddhi na deho'haM kartA vA tasya dehasya // 70 // 1 yadetatprakaraNanirdhAritaM pudgalAtmakamantanativAGmano dvaitaM zarIraM nAma paradravyaM na tAva - dahamasmi mamApudgalamayasya pudgalAtmakazarIratvavirodhAt / na cApi tasya kAraNadvAreNa 'kartRdvAreNa kartRprayojanadvAreNa kartAnumantRdvAreNa vA zarIrasya kartAhamasmi mamAnekaparamANu'samUho bha'vati / keSAm / paramANudravyANAmityarthaH // 69 // athAtmanaH zarIrarUpaparadravyabhAvaM tatkartRtvAbhAvaM ca nirUpayati - NAhaM puggalamaio nAhaM pudgalamayaH NaM te mayA puggalA kayA piMDA na ca te pudgalA' mayA kRtAH piNDAH tamhA hi Na deho'haM tasmAddeho na bhavAmyahaM hi sphuTaM kattA vA tassa dehassa kartA vA na bhavAmi tasya dehasyeti / ayamaMtrArthaH ----- deho'haM na bhavAmi / kasmAt / azarIrasahajazuddhacaitanyapariNatatvena sUkSma avibhAgI pudgalaparamANuoMkA [ piNDaM ] skaMdharUpa ( samUharUpa ) piMDa hai / bhAvArtha - ye tIna yoga nizcayase pudgaladravyasvarUpa haiM / anaMta paramANu milakara ekarUpa hue vibhAvaryAya hI haiM, isa kAraNa ye yoga pudgalaparyAya haiM / yadyapi yogarUpa pudgalaparyAya meM 'apane svarUpAstitvase paramANu judA judA haiM, to bhI, snigdha rUkSa guNake baMdha pariNAmakI apekSAse eka piMDarUpa bhAsate ( mAlUma par3ate ) haiM // 69 // Age AtmAke paradravyakA abhAva aura paradravyake kartApanekA abhAva siddha karate haiM - [ ahaM ] maiM zuddha caitanyamAtra vastu [pudgalamayaH na] acetana pudgaladravyarUpa nahIM hU~, [ te pudgalAH ] ve sUkSmaparamANurUpa pudgala [ mayA ] svarUpa gupta mujha caitanyase [ piNDaM kRtA na ] skaMdharUpa nahIM kiye gaye haiM, apanI zaktise hI piMDarUpa ho jAte haiM / [ tasmAt ] isa kAraNa [hi ] nizcayase [ ahaM ] jJAnasvarUpa maiM [ dehaH ] pudgalavikAra zarIramayI [na] nahIM hU~, maiM to amUrta caitanya hU~, [vA ] athavA [ tasya dehasya ] usa pugalamayI dehakA [ kartA 'na' ] utpanna karane - vAlA bhI nahIM hU~ / bhAvArtha - yaha mana vacana sahita zarIra hai, 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 paramANupiMDa hai, aura mujhameM anaMtaparamANurUpa pariNamana zakti nahIM hai, isaliye (

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224 - rAyacandrajainazAstramAlA - [a0 2, gA071dravyaikapiNDaparyAyapariNAmasyAkarturanekaparamANudravyaikapiNDaparyAyapariNAmAtmakazarIrakartRtvasya sarvathA virodhAt // 70 // atha kathaM paramANudravyANAM piNDaparyAyapariNatiriti saMdehamapanudati apadeso paramANU padesametto ya sayamasado jo| giddho vA lukkho vA dupadesAdittamaNuhadi // 71 // apradezaH paramANuH pradezamAtrazca svayamazabdo yaH / snigdho vA rUkSo vA dvipradezAditvamanubhavati / / 71 // paramANurhi vyAdipradezAnAmabhAvAdapradezaH, ekapradezasadbhAvAtpradezamAtraH, svayamanekaparamANudravyAtmakazabdaparyAyavyaktyasaMbhavAdazabdazca / yatazcatuHsparzapaJcarasadvigandhapaJcavarNAmama dehatvavirodhAt / kartA vA na bhavAmi tasya dehasya / tadapi kasmAt / niHkriyaparamacijyotiHpariNatatvena mama dehakartRtvavirodhAditi // 70 // evaM kAyavAGmanasAM zuddhAtmanA saha bhedakathanarUpeNa caturthasthale gAthAtrayaM gatam / iti pUrvoktaprakAreNa 'atthittaNicchidassa hi' ityAyekAdazagAthAbhiH sthalacatuSTayena prathamo vizeSAntarAdhikAraH samAptaH / atha kevalapudgalamukhyatvena navagAthAparyantaM vyAkhyAnaM karoti / tatra sthaladvayaM bhavati / paramANUnAM parasparabandhakathanArtha 'apadeso paramANU' ityAdi prathamasthale gAthAcatuSTayam / tadanantaraM skandhAnAM bandhamukhyatvena 'dupadesAdI khaMdhA' ityAdidvitIyasthale gAthApaJcakam / evaM dvitIyavizeSAntarAdhikAre samudAyapAtanikA / atha yadyAtmA pudgalAnAM piNDaM na karoti tarhi kathaM piNDaparyAyapariNatiriti prazne pratyuttaraM dadAti-apadeso apradezaH / sa kaH / paramANU pudgalaparamANuH / punarapi kathaM* bhUtaH / padesametto ya dvitIyAdipradezAbhAvAt pradezamAtrazca / punazca kiM rUpaH / sayamasaddo ya vayaM vyaktirUpeNAzabdaH / evaM vizeSaNatrayaviziSTaH san Niddho vA lukkho vA snigdho vA rUkSo vA yataH kAraNAtsaMbhavati tataH kAraNAt / dupadesAdittamaNuhavadi dvipradezA- . 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 kisa tarahase hote haiM, isa saMdehako dUra karate haiM-[paramANuH] jo sUkSma avibhAgI pudgalaparamANu hai, vaha [ apradezaH] do Adi pradezoMse rahita hai, [pradezamAtraH] eka pradezamAtra hai, [ca] aura [vayaM azabdaH ] Apa hI zabda paryAya rahita hai, 'zabda to anaMta pudgalaparamANuoMke skaMdhase utpanna hotA hai,' [yat] isI kAraNase yaha paramANu [ligdho vA] cikanA pariNAma sahita huA, [vA] aura rUkSa (rUkhA) pariNAma sahita bhI huA, [dvipradezAditvaM] do pradezako Adi lekara anekapradeza .... bhAvoMko [anubhavati] prApta hotA hai| bhAvArtha-yaha 'paramANu' avibhAgI prane

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72.] - pravacanasAraH - 225 nAmavirodhena sadbhAvAt snigdho vA rUkSo vA syAt / tata eva tasya piNDaparyAyapariNatirUpA dvipradezAditvAnubhUtiH / athaivaM snigdharUkSatvaM piNDatvasAdhanam // 71 // . atha kIdRzaM tatsnigdharUkSatvaM paramANorityAvedayati eguttaramegAdI aNussa NiddhattaNaM ca lukkhattaM / pariNAmAdo bhaNidaM jAva aNaMtattamaNubhavadi // 72 // ekottaramekAdhaNoH snigdhatvaM ca rUkSatvam / / pariNAmAdbhaNitaM yAvadanantatvamanubhavati // 72 // paramANohi tAvadasti pariNAmaH tasya vastusvabhAvatvenAnatikramAt / tatastu pariNAmAdudirUpaM bandhamanubhavatIti / tathAhi-yathAyamAtmA zuddhabuddhaikakhabhAvena bandharahito'pi pazcAdazuddhanayena snigdhasthAnIyarAgabhAvena rUkSasthAnIyadveSabhAvena yadA pariNamati tadA paramAgamakathitaprakAreNa bandhamanubhavati / tathA paramANurapi svabhAvena bandharahito'pi yadA bandhakAraNabhUtasnigdharUkSaguNena pariNato bhavati tadA pudgalAntareNa saha vibhAvaparyAyarUpaM bandhamanubhavatItyarthaH // 71 / / atha kIdRzaM tatsnigdharUkSatvamitipRSTe pratyuttaraM dadAti-eguttaramegAdI ekottaramekAdi / kim / NiddhattaNaM ca lukkhattaM snigdhatvaM rUkSatvaM ca karmatApannaM bhaNidaM bhaNitaM kathitam / kiM paryantam / jAva aNaMtattamaNubhavadi anantatvamanantaparyantaM yAvadanubhavati prApnoti / kasmAtsakAzAt / pariNAmAdo pariNativizeSAtpariNAmitvAdityarthaH / kasya saMvandhi / aNussa aNoH pudgalaparamANoH / tathAhi-yathA jIve jalAjAgomahiSIkSIre snehavRddhivatsnehasthAnIyaM rAgatvaM rUkSasthAnIyaM - dveSatvaM bandhakAraNabhUtaM jaghanyavizuddhasaMklezasthAnIyamAdiM kRtvA paramAgamakathitakrameNotkRSTavizuddhasaMklezaparyantaM vardhate / tathA pudgalaparamANumAtra 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 // Age paramANuoMmeM snigdha rUkSa guNa kisa tarahakA hai, yaha kahate haiM-[aNoH] paramANuke [pariNAmAt] snigdha, rUkSa, guNameM aneka prakArakI pariNamana zakti honese [ekAdi] ekase lekara [ekottaraM] eka eka bar3hatA huA tabataka [ligdhatvaM] cikanabhAva [vA ] athavA [rUkSatvaM ] rUkSabhAva [ bhaNitaM ] kahA gayA hai| [yAvat ] jabataka ki [ anantatvaM ] anaMta bhedoMko [ anubhavati ] prApta hojAtA hai| bhAvArtha-paramANumeM snigdha rUkSa guNa haiM, una guNoMkI anaMta prakAra pariNati hotI hai, isaliye snigdha rUkSa guNake anaMta bheda ho jAte haiN| ve bheda isa tarahake hote ki jinakA dUsarA phira aMza nahIM hotA, unhIMkA nAma avibhAgapraticcheda bhI pra0 29

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226 - rAyacandrajainazAstramAlA -- [a0 2, gA0 73. pAttakAdAcitkavaicitryaM citraguNayogitvAtparamANorekAghekottarAnantAvasAnAvibhAgaparicchedavyApi snigdhatvaM vA rUkSatvaM vA bhavati // 72 // athAtra kIdRzAsnigdharUkSatvAtpiNDatvamityAvedayatiNiddhA vA lukkhA vA aNupariNAmA samA va visamA vaa| samado durAdhigA jadi bajjhanti hi AdiparihINA // 73 / / snigdhA vA rUkSA vA aNupariNAmAH samA vA viSamA vA / samato vyadhikA yadi badhyante hi AdiparihInAH // 73 // samato vyadhikaguNAddhi snigdharUkSatvAdvandha ityutsargaH, snigdharUkSadvyadhikaguNatvasya dravye'pi snigdhatvaM rUkSatvaM ca bandhakAraNabhUtaM pUrvoktajalAditAratamyazaktidRSTAntenaikaguNasaMjJAjaghanyazaktimAdiM kRtvA guNasaMjJenAvibhAgaparicchedadvitIyanAmAbhidheyena zaktivizeSeNa vardhate / kiM paryantaM, yAvadanantasaMkhyAnam / kasmAt / pudgaladravyasya pariNAmitvAt pariNAmasya vastusvabhAvAdeva niSedhitumazakyatvAditi // 72 // athAtra kIdRzAsnigdharUkSatvaguNAt piNDo bhavatIti prazne samAdhAnaM dadAti-bajhaMti hi vadhyante hi sphuTam / ke| karmatApannAH aNupariNAmA aNupariNAmAH / aNupariNAmazabdenAtra pariNAmapariNatA aNavo gRhynte| kthNbhuutaaH| NiddhA vAlukkhA vA snigdhapariNAmapariNatA vA rUkSapariNAmapariNatA vA / punarapi kiM viziSTAH samA va visamA vA dvizakticatuHzaktiSaTzaktyAdipariNatAnAM sama iti sNjnyaa| trizaktipaJcazaktisaptazattayAdipariNatAnAM viSama iti sNjnyaa| punazca kiM rUpA / samado durAdhigA jadi samataH samasaMkhyAnAtsakAzAd dvAbhyAM guNAbhyAmadhikA yadi cet / kathaM dviguNAdhikatvamiticet / eko dviguNastiSThati dvitIyo'pi dviguNa iti dvau samasaMkhyAnau tiSThatastAvat ekasya vivakSitadviguNasya dviguNAdhikatve kRte sati saH 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 vandho bhavati / evaM dvayordvayoH snigdhayordvayordvayo rUkSayordvayordvayoH snigdharUkSayorvA samayoH vipamayozca dviguNAdhikarave sati kahA gayA hai / jaise vakarI, gAya, bhaiMsa, U~TanIke dUdhameM athavA ghI vagairahameM 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 dikhalAte hai-[aNupariNAmAH] paramANuke paryAyabheda [ligdhA vA ] snigdha hoveM, [vA] athavA [rukSAH] rUkhe hova, [samA vA] do cAra chaha ityAdi aMzoMkI ginatIkara . samAna ho, [ viSamA cA] athavA tIna pA~ca sAta ityAdi aMzoMkara vipama ho; paraMta

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54.]... . pravacanasAra: 227 hi pariNAmakatvena bandhasAdhanatvAt / na khalvekaguNAt snigdharUkSatvAdvandha ityapavAdaH ekaguNasnigdharUkSatvasya hi pariNamyapariNAmakatvAbhAvena bandhasyAsAdhanatvAt // 73 // atha paramANUnAM piNDatvasya yathoditahetutvamavadhArayati- . . NiddhattaNeNa duguNo caduguNaNiddheNa bNdhmnnubhvdi| . luphkheNa vA tiguNido aNu bajjhadi paMcaguNajutto // 74 // snigdhatvena dviguNazcaturguNasnigdhena bandhamanubhavati / __ rUkSeNa vA triguNito'Nurvadhyate paJcaguNayuktaH // 74 // ... yathoditahetukameva paramANUnAM piNDatvamavadhAryaM dvicaturguNayostripaJcaguNayozca dvayoH nigdhayoH dvayo rUkSayordvayoH snigdharUkSayorvA paramANvorbandhasya prasiddheH / uktaM ca "NiddhA bandho bhavatItyarthaH, kiMtu vizepo'sti / AdiparihINA Adizabdena jalasthAnIyaM jaghanyasnigdhatvaM ghAlukAsthAnIyaM jaghanyarUkSatvaM bhaNyate tAbhyAM vihInA AdiparihInA badhyante / kiMca-paramacaitanyapariNatilakSaNaparamAtmatattvabhAvanArUpadharmadhyAnazukladhyAnabalena yathA jaghanyasnigdhazaktisthAnIye kSINarAgatve sati jaghanyarUkSazaktisthAnIye kSINadveSatve ca sati jalavAlukayoriva jIvasya bandho na bhavati, tathA pudgalaparamANorapi jaghanyasnigdharUkSazaktiprastAve bandho na bhavatItyabhiprAyaH // 73 // atha tamevArtha vizeSeNa samarthayati-guNazabdavAcyazaktidvayayuktasya snigdhaparamANozcaturguNaH snigdhena rUkSeNa vA samazabdasaMjJena tayaiva trizaktiyuktarUkSasya paJcaguNarUkSeNa snigdhena vA viSamasaMjJena dviguNAdhikatvena sati bandho bhavatIti jJAtavyam / ayaM tu vizeSaH[yadi ] jo [AdiparihInAH] jaghanya aMzase rahita [samataH] ginatIkI samAnatAse [vyadhikAH] do aMza adhika hoveM, taba [badhyanti ] ApasameM vadhate haiM, anyarItise nahIM / bhAvArtha-snigdha rUkSa guNameM anaMta aMza bheda haiM, paraMtu eka paramANu dUsare paramANuse taba ba~dhatA hai, jaba ki do aMza adhika snigdha athavA 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 ghaMdhapariNAma honekI ayogyatA hai / isa kAraNa eka aMzakara baMdha nahIM hotA // 73 // Age kisa taraha baMdha hotA hai, yaha dikhalAte haiM-ligdhatvena] cikanepanese [dviguNaH] do aMzarUpa pariNata paramANu [caturguNasnigdhena] cAra aMzarUpa pariNata hue paramANuse [baMdha] 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 / gAvArtha-eka paramANumeM do aMza snigdha hoM, tathA dUsare paramANumeM cAra aMza hoM, to

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228 - rAyacandrajainazAstramAlA- [a0 2, gA0 75NiddheNa bajhaMti lukkhA lukkhA ya poggalA / giddha lukkhA ya vajhaMti rUvArUvI ye / poggalA // " "Niddhassa NidveNa durAhieNa lukkhassa lukkheNa duraahienn| Niddhassa lukkheNa havedi vaMdho jahaNNavaje visame same vA // " // 74 // .. athAtmanaH pudgalapiNDAtmakartRtvAbhAvamavadhArayati dupadesAdI khaMdhA suhamA vA bAdarA sasaMThANA / puDhavijalateuvAU sagapariNAmehiM jAyate // 75 // paramAnandaikalakSaNasvasaMvedajJAnabalena hIyamAnarAgadveSatve sati pUrvoktajalavAlukAdRSTAntena yathA jIvAnAM bandho na bhavati tathA jaghanyasnigdharUkSatvaguNe sati paramANUnAM ceti / tathA coktam"Niddhassa NiddheNa durAdhigeNa lukkhassa lukkheNa durAdhigeNa / Niddhassa lukkheNa havedi baMdho jaghapraNavajje visame same vA" // 74 // evaM pUrvoktaprakAreNa snigdharUkSapariNataparamANukharUpakathanena donoM paramANuoMkA ApasameM baMdha hotA hai / athavA ekameM cAra aMza hoM, tathA dUsare meM chaha aMza hoM, to bhI baMdha hotA hai / isa prakAra apane anaMta aMza bheda taka do aMza adhika snigdhatAse 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 caahiye| 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 cAhiye / isase yaha bAta siddha huI, ki snigdhatAse do aMza adhika snigdhatAkara vaMdha hotA hai, tathA rUkSatAse do aMza adhika rUkSatAkara baMdha hotA hai, aura rUkSatA snigdhatAmeM bhI do aMza adhika honese vaMdha hotA hai| jo do paramANuoMmeM aMza barAvara 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 anaMta bhedataka do aMza adhika cikanAI rUkhAIke hoveM, tava vaMdha 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 vaMdha kabhI nahIM hotA // 74 // Age AtmAke pudgalapiMDake kartApanekA abhAva dikhalAne

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75. ] pravacanasAraH dvipradezAdayaH skandhAH sUkSmA vA bAdarAH sasaMsthAnAH / pRthivIjalatejovAyavaH svakapariNAmairjAyante // 75 // FOX 229 evamamI samupajAyamAnA dvipradezAdayaH skandhA viziSTAvagAhanazaktivazAdupAttasaukSmyasthaulyavizeSA viziSTAkAradhAraNazaktivazAdgRhItavicitrasaMsthAnAH santo yathAsvaM sparzAdicatuSkasyAvirbhAva tirobhAvasvazaktivazamAsAdya pRthivyaptejovAyavaH svapariNAmaireva jAyante / ato'vadhAryate dvyaNukAdyanantAnantapudgalAnAM na piNDakartA puruSo'sti // 75 // prathamagAthA / snigdharUkSaguNavivaraNena dvitIyA / snigdharUkSaguNAbhyAM yadhikatve sati bandhakathanena tRtIyA / tasyaiva dRDhIkaraNena caturthI ceti paramANUnAM parasparabandhavyAkhyAnamukhyatvena prathamasthale gAthAcatuSTayaM gatam / athAtmA dvyaNukAdipudgalaskandhAnAM kartA na bhavatItyupadizati - jAyante utpadyante / ke kartAraH / dupadesAdI khaMdA dvipradezAdyanantAMNuparyantAH skandhA jAyante / puDhavijalateuvAU pRthvIjalatejovAyavaH / kathaMbhUtAH santaH / suhumA vA bAdarA sUkSmA bAdarAH / punarapi kiMviziSTAH santaH / sasaMThANA yathAsaMbhavaM vRttacaturasrAdikhakIya svakIyasaMsthAnAkArayuktAH / kaiH kRtvA jAyante / sagapariNAmehiM svakIyakhakIya snigdharUkSapariNAmairiti / atha vistaraH - jIvA hi tAvadvastutaSTotkIrNajJAyakaikarUpeNa zuddhabudvaikakhabhAvA eva pazcAdvyavahAreNAnAdikarmabandhopAdhivazena zuddhAtmasvabhAvamalabhamAnAH santaH pRthivyaptejovAtakAyikeSu samutpadyante, tathApi svakIyAbhyantarasukhaduHkhAdirUpapariNate revAzuddhopAdAnakAraNaM bhvnti| na ca pRthivyAdikAyAkArapariNateH / kasmAditi cet / tatra skandhAnAmevopAdAnakAraNa haiM - [ dvipradezAdayaH skandhAH ] do pradezako Adi lekara paramANuoMke skaMdha arthAt do paramANuoMkA skaMdha, tIna paramANuoMkA skaMdha, ityAdi anaMta paramANuoM ke khaMdha paryata jo skaMdha haiM, ve saba [khakapariNAmaiH ] apane hI snigdha rUkSa guNake pariNamanakI yogyatAse [ jAyante ] utpanna hote haiM, [vA ] athavA [ sUkSmA bAMdarAH ] sUkSmajAti aura sthUlajAtike [pRthvIjalatejovAyavaH ] pRthivIkAya, jalakAya, agnikAya, vAyukA, ye bhI snigdha rUkSabhAvake pariNamanase pudgalAtmaka skaMdha paryAyarUpa utpanna hote haiM / [pudgalaparyAya [sasaMsthAnAH] tikone, caukone, golAkAra, ityAdi aneka AkAra sahita hote haiM / bhAvArtha - do paramANuoMke skaMdhase lekara anaMtAnaMta paramANuskaMdha paryata 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 (purupa) pulapiMDakA kartA nahIM hai, pudgaladravya meM hI piMDa hone kI snigdharUkSa zakti hai, isaliye

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230 / - rAyacandrajainazAstramAlA - [a0 2, gA0 76.athAtmanaH pudgalapiNDAnetRtvAbhAvamavadhArayati- . ogADhagANicido puggalakAyehiM savado logo| ... suhumehi vAdarehi ya appAoggehiM joggehiM // 76 // .. avagADhagADhanicitaH pudgalakAyaiH sarvato lokaH / . sUkSmairvAdaraizvAprAyogyairyogyaiH // 76 // ___ yato hi sUkSmatvapariNatairbAdarapariNataizvAnatisUkSmatvasthUlatvAt karmatvapariNamanazaktiyogibhiratisUkSmasthUlatayA tadayogibhizvAvagAhaviziSTatvena parasparamabAdhamAnaiH svayameva sarvata eva pudgalakAyairgADhaM nicito lokaH / tatozvadhAryate na pugalapiNDAnAmAnetA puruSo'sti // 76 // tvAditi / tato jJAyate pudgalapiNDAnAM jIvaH kartA na bhavatIti // 75 // athAtmA vandhakAle bandhayogyapudgalAn bahirbhAgAnnaivAnayatItyAvedayati-ogADhagADhaNicido avagAhyAvagAhyanairantaryeNa nicito bhRtaH / sa kaH logo lokaH / kathaMbhUtaH / sabado sarvataH sarvapradezeSu / kaiH kartRbhUtaiH / puggalakAyehiM pudgalakAyaiH / . kiMviziSTaiH / suhumehi bAdarehi ya indriyAgrahaNayogyaiH sUkSmaistadrahaNayogyairbAdaraizca / punazca kathaMbhUtaiH / appAoggehiM atisUkSmasthUlatvena karmavargaNAyogyatArahitaiH / punazca kiMviziSTaiH / joggehiM atisUkSmasthUlatvAbhAvAtkarmavargaNAyogyairiti / ayamatrArthaH - nizcayena zuddhakharUpairapi vyavahAreNa karmodayAcInatayA pRthivyAdipaJcasUkSmasthAvaratvaM prAptai vairyathA loko nirantaraM bhRtastiSThati tathA pudgalairapi / tato jJAyate yannaiva zarIrAvagADhakSetre jIvastiSThati bandhayogyapudgalA api tatraiva tiSThanti na ca bahirbhAgAjIva Anayaapane pariNAmase vaha aneka prakAra ho jAtA hai // 75 // Age AtmA pudgalapiMDakA preraka bhI nahIM hai, yaha nizcaya karate haiM-[lokaH ] asaMkhyapradezI loka [ sarvataH ] sava jagaha [sUkSmaH ] sUkSmarUpa [ca] aura [bAdaraiH] sthUlarUpa [AtmaprAyogyaiH] AtmAke grahaNa karane, yogya [ yogyaiH ] karmarUpa hone yogya athavA karmarUpa na hone yogya aise [ pudgalakAyaiH] pudgaladravyake piMDoMse [avagADhagADhanicitaH ] atyaMta gAr3a bhara rahA hai| bhAvArtha-yaha loka. saya jagaha eka eka pradezameM anaMta anaMta kArmANa (karma hone yogya ) vargaNAoMse bharapUra hai, avagAhanA zakti honese kahIMpara bAdhA nahIM hotii| isa kAraNa isa lokameM 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 jIva hai, usI jagaha anaMtavargaNA hai, vahA~para hI ApasameM baMdha ho jAtA hai / isa,

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! 78.] - pravacanasAraH athAtmanaH pudgalapiNDAnAM karmatvakartRtvAbhAvamavadhArayati - kammattaNapAoggA khaMdhA jIvassa pariNaI pappA | gacchaMti kammabhAvaM Na hi te jIveNa pariNamidA // 77 // karmatvaprAyogyAH skandhA jIvasya pariNatiM prApya / 1 gacchanti karmabhAvaM na hi te jIvena pariNamitAH // 77 // yato hi tulya kSetrAvagADhajIvapariNAmamAtraM bahiraGgasAdhanamAzritya jIvaM pariNamayitAramantareNApi karmatvapariNamanazakti yoginaH pudgalaskandhAH svayameva karmabhAvena pariNamanti / tato'vadhAryate na pudgalapiNDAnAM karmatvakartA puruSo'sti // 77 // athAtmanaH karmatvapariNatapudgaladravyAtmakazarIrakartRtvAbhAvamavadhArayatite te kammattagadA poggalakAyA puNo vi jIvassa / saMjAyate dehA dehaMtarasaMkamaM pappA // 78 // - - 231 tIti // 76 // atha karmaskandhAnAM jIva upAdAnakartA na bhavatIti prajJApayati--kammattapAoggA khaMdhA karmatvaprAyogyAH skandhAH kartAraH jIvassa pariNaI pappA jIvasya pariNatiM prApya nirdoSiparamAtmabhAvanotpannasahajAnandai kalakSaNasukhAmRtapariNateH pratipakSabhUtAM jIvasaMbandhinIM mithyAtvarAgAdipariNatiM prApya gacchaMti kammabhAvaM gacchanti pariNamanti / kam / karmabhAvaM jJAnAvaraNAdidravyakarmaparyAyaM 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 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 ] AtmA [na pariNamitAH ] nahIM pariNamAye haiM, apanI zaktise hI pariNata hue haiM / bhAvArtha- jisa kSetrameM kArmANavargaNA haiM, usI kSetra meM jIva bhI haiM / ve jIva anAdi baMdhake saMyogase azuddha bhAvasvarUpa pariNamate haiM / usa azuddha pariNAmakA vaMdharUpa bahiraMga nimitta - kAraNa pAkara karma vargaNA 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 ]

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232 - rAyacandrajainazAstramAlA- [a0 2, gA0 78te te karmatvagatAH pugalakAyAH punarapi jIvasya / saMjAyante dehA dehAntarasaMkramaM prApya // 78 // ye ye nAmAmI yasya jIvasya pariNAma nimittamAtrIkRtya pudgalakAyAH svayameva karmatvena pariNamanti, atha te te tasya jIvasyAnAdisaMtAnapravRttizarIrAntarasaMkrAntimAzritya svayameva ca zarIrANi jAyante / ato'vadhAryate na karmatvapariNatapudgaladravyAtmakazarIrakartA puruSo'sti / / 78 // athAtmanaH zarIratvAbhAvamavadhArayati orAlio ya deho deho veuvio ya tejio| AhAraya kammaio puggaladavappagA save // 79 // audArikazca deho deho vaikriyikazca taijasaH / AhArakaH kArmaNaH pudgaladravyAtmakAH sarve // 79 // karmatvaM gatA dravyakarmaparyAyapariNatAH poggalakAyA pudgalaskandhAH puNo vi jIvassa punarapi bhavAntare'pi jIvasya saMjAyaMte 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 khayameva pariNamanti / tataH kAraNAdaudArikAdikAyAnAM jIvaH kartA na bhavatIti / / 78 // aya zarIrANi jIvasvarUpaM na bhavantIti nizcinoti-oralio ya deho audArikazca dehaH deho veuvio ya deho vaikriyakazca tejaio tejasikaH AhAraya kammaiyo AhAraH kArmaNazca puggaladavappagA saMve ete paJca dehAH pudgaladravyAtmakAH dravyakarmarUpa pariNata hue [ pudgalakAyAH ] karmavargaNApiMDa [ dehAntarasaMkramaM prApya] anya paryAyakA saMbaMdha pAke [ punaH] phira [hi] nizcayase [ jIvasya ] AtmAke [ dehAH ] zarIrarUpa [saMjAyante ] utpanna hote haiM / bhAvArtha-jIvake pariNAmakA nimitta pAkara dravyakarmavaMdharUpa jo pudgala hue the, ve hI anya paryAya meM 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 tithaMca saMbaMdhI audArikazarIra [ca] aura [ vaikriyikaH ] nArakI devatA saMbaMdhI vaikriyikazarIra [ca] aura tejasaH] zubha azubha taijasazarIra [ AhArakaH ] AhAraka putalekA zarIra [kArmaNaH] ATha karmarUpa zarIra isa taraha ye pA~ca zarIra haiM, ve [ sarve ] saba hI [ punaladravyAtmakA:] pudgaladravyamayI haiN| isakAraNa pA~ca zarIra AtmA nahIM hai / ...

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80.] -pravacanasAra: 233 yato hyaudArikavaikriyikAhArakataijasakArmaNAni zarIrANi sarvANyapi pudgaladravyAtmakAni / tato'vadhAryate na zarIraM puruSo'sti // 79 // / atha kiM tarhi jIvasya zarIrAdisarvaparadravyavibhAgasAdhanamasAdhAraNaM khalakSaNamityAvedayati arasamarUvamagaMdhaM avattaM cedaNAguNamasadaM / jANa aliMgaggahaNaM jIvamaNihiTThasaMThANaM // 8 // - arasamarUpamagandhamavyaktaM cetanAguNamazabdam / - jAnIhyaliGgagrahaNaM jIvamanirdiSTasaMsthAnam // 80 // Atmano hi rasarUpagandhaguNAbhAvasvabhAvatvAtsparzaguNavyaktyabhAvasvabhAvatvAt zabdaparyAyAbhAvasvabhAvatvAttathA tanmUlAdaliGgagrAhyatvAtsarvasaMsthAnAbhAvasvabhAvatvAcca pudgaladravyavibhAgasAdhanamarasatvamarUpatvamagandhatvamavyaktatvamazabdatvamaliGgagrAhyatvamasaMsthAnatvaM cAsti / sakalapudgalApudgalAjIvadravyavibhAgasAdhanaM tu cetanAguNatvamasti / tadeva ca tasya svajIvasarve'pi mama svarUpaM na bhavanti / kasmAditi cet / mamAzarIracaitanyacamatkArapariNatatvena sarvadaivAcetanazarIratvavirodhAditi // 79 // evaM pudgalaskandhAnAM bandhavyAkhyAnamukhyatayA dvitIyasthale gAthApaJcakaM gatam / iti 'apadeso paramANU ityAdi gAthAnavakena paramANuskandhabhedabhinnapudgalAnAM piNDaniSpattivyAkhyAnamukhyatayA dvitIyavizeSAntarAdhikAraH samAptaH / athaikonaviMzatigAthAparyantaM jIvasya pudgalena saha bandhamukhyatayA vyAkhyAnaM karoti, tatra SaTsthalAni bhavanti / teSvAdau 'arasamarUvaM' ityAdi zuddhajIvavyAkhyAnagAthaikA 'mutto rUvAdi' ityAdipUrvapakSaparihAramukhyatayA gAthAdvayamiti prathamasthale gAthAtrayam / tadanantaraM bhAvabandhamukhyatvena 'uvaogamao' ityAdi gAthAdvayam / atha parasparaM dvayoH pudgalayoH bandho jIvasya rAgAdipariNAmena saha bandho jIvapudgalayorbandhazceti trividhabandhamukhyatvena 'phAsehi puggalANaM' ityAdi sUtradvayam / tataH paraM nizcayena dravyabandhakAraNatvAdrAgAdipariNAma eva vandha iti kathanamukhyatayA 'ratto baMdhadi' ityAdi gAthAtrayam / atha bhedabhAvanAmukhyatvena 'bhaNidA puDhavI' ityAdi sUtradvayam / tadanantaraM jIvo rAgAdipariNAmAnAmeva kartA na ca dravyakarmaNAmiti kathanamukhyatvena 'kuvaM sahAvamAdA' ityAdi SaSThasthale gAthAsaptakam / yatra mukhyatvamiti vadati tatra. yathAsaMbhavamanyo'pyartho labhyata iti sarvatra jJAtavyaH / evamekonaviMzatigAthAmistRtIyavizeSAntarAdhikAre samudAyapAtanikA / tadyathA-atha kiM tarhi jIvasya zarIrAdiparadravyebhyo bhinnamanyadravyAsAdhAraNaM svakharUpamiti prazne pratyuttaraM dadAti-arasamarUvamagaMdhaM rasarUpaAtmA to inase bhinna svarUpa hai // 79 // Age jIvakA zarIrAdika para dravyoMse bhinna zuddha svarUpa, jo ki anya dravyameM nahIM pAyA jAve, aisA lakSaNa dikhalAte haiM-[tvaM] he bhavya; tU [ jIvaM ] zuddhasvarUpa AtmAko [ arasaM] 5 prakArake rasase rahita, -

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- rAyacandrajainazAstramAlA- [a0 2, gA0 800 dravyamAtrAzritatvena skhalakSaNatAM vibhrANaM zeSadravyAntaravibhAgaM sAdhayati / aliGgagrAhya iti vaktavye yadaliGgagrahaNamityuktaM tadbahutarArthapratipattaye / tathAhi-na liGgairindriyairgrAhakatAmApannasya grahaNaM yasyetyatIndriyajJAnamayatvasya pratipattiH / na liGgairindriyairgrAhyatAmApannasya grahaNaM yasyetIndriyapratyakSAviSayatvasya / na liGgAdindriyagamyAdbhUmAdagneriva grahaNaM yasyetIndriyapratyakSapUrvakAnumAnAviSayatvasya / na liGgAdeva paraiH grahaNaM yasyetyanumeyamAtratvAbhAvasya / na liGgAdeva pareSAM yasyetyanumAtRmAtratvAbhAvasya / na liGgAtsvabhAvena grahaNaM yasyeti pratyakSajJAtRtvasya / na liGgenopayogAkhyalakSaNena grahaNaM jJeyArthAlambanaM yasyeti bahirAlambanajJAnAbhAvasya / na liGgasyopayogAkhyalakSaNasya grahaNaM svayamAharaNaM yasyetyanAhAryajJAnatvasya / na liGgasyopayogAkhyalakSaNasya grahaNaM pareNa haraNaM yasyetyAhAryajJAnatvasya / na liGge upayogAkhyalakSaNe grahaNaM sUrya ivoparAgo yasyeti zuddhopayogasvabhAvasya / na liGgAdupayogAkhyalakSaNAdrahaNaM paugalikakarmAdAnaM yasyeti dravyakarmAsaMpRktatvasya / na gandharahitatvAttathA cAvyAhAryamANAsparzarUpagandhatvAcca avattaM avyaktatvAt asaI azabdatvAt aliMgaggahaNaM aliGgagrahaNatvAt aNihiTThasaMThANaM anirdiSTasaMsthAnatvAcca jANa jIvaM jAnIhi jIvam / arasamarUpamagandhamasparzamavyaktamazabdamaliGgagrahaNamanirdiSTasaMsthAnalakSaNaM ca he ziSya, jIvaM jIvadravyaM jAnIhi / punarapi kathaMbhUtam / cedaNAguNaM samastapudgalAdibhyo'cetanebhyo bhinnaH samastAnyadravyAsAdhAraNaH svakIyAnantajIvajAtisAdhAraNazca cetanA guNo yasya taM cetanAguNaM cAliGgagrAhyamiti vaktavye yadaliGgagrahaNamityuktaM tatkimarthamiti cet bahutarArthapratipattyartham / tathAhi-liGgamindriyaM tenArthAnAM grahaNaM paricchedanaM na karoti tenAliGgagrahaNo bhavati / tadapi kasmAtsvayamevAtIndriyAkhaNDajJAnasahitatvAt / tenaiva liGgazabdavAcyena cakSurA[arUpaM] 5 varNoMse rahita [ agandhaM] do prakArake gaMdha guNa rahita, [avyaktaM] ATha prakArake sparza guNa rahita, isIse apragaTa [azabdaM] zabdaparyAyase rahita svabhAvavAlA [aliGgagrahaNaM] pudgalake cihnase grahaNa nahIM honevAlA, [ anirdiSTasaMsthAnaM ] sava AkAroMse 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 dravyoMse bhI bhinna hai, svajIva sattAkI apekSA anya jIva dravyase bhI bhinna hai, apane astitvakara sadrUpa vastumAtra hai, aura yahA~para aliMgagrahaNa vizepaNa isaliye kahA hai, ki vaha AtmA kisI pudgalIka cihnase grahaNa nahIM kiyA jaataa| isa vizepaNa padake aneka artha hai, unameMse kucha thor3e dikhalAte haiM-liMga nAma iMdriyoMkA hai, una indriyoMse yaha AtmA padArthokA praNa (jJAna ) karanevAlA nahIM hai, atIndriya svabhAvase padA

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80.] -pravacanasAraH 235 liGgebhya indriyebhyo grahaNaM viSayANAmupabhoge yasyeti viSayopabhoktRtvAbhAvasya / na liGgAtmano vendriyAdilakSaNAdrahaNaM. jIvasyeti zukrAtavAnuvidhAyitvAbhAvasya / na liGgasya mehanAkArasya grahaNaM yasyeti laukikasAdhanamAtratvAbhAvasya / na liGgenAmehanAkAreNa grahaNaM lokavyAptiryasyeti kuhukaprasiddhasAdhanAkAralokavyAptitvAbhAvasya / na liGgAnAM strIpunnapuMsakavedAnAM grahaNaM yasyeti strIpunnapuMsakadravyabhAvAbhAvasya / na liGgAnAM dharmadhvajAnAM grahaNaM yasyeti bahiraGgayatiliGgAbhAvasya / na liGgaguNo grahaNamarthAvabodho yasyeti guNavizeSAnAlIDhazuddhadravyatvasya / na liGgaM guNaparyAyo grahaNamarthAvabodhavizeSo yasyeti paryAyavizeSAnAlIDhazuddhadravyatvasya / na liGgaM pratyabhijJAnaheturgrahaNamarthAvabodhasAmAnyaM yasyeti dravyAnAlIDhazuddhaparyAyatvasya // 8 // dIndriyeNAnyajIvAnAM yasya grahaNaM paricchedanaM kartuM nAyAti tenAliGgagrahaNa ucyate / tadapi kasmAt / nirvikArAtIndriyakhasaMvedanapratyakSajJAnagamyatvAt / liGgaM dhUmAdi tena dhUmaliGgodbhavAnumAnenAgnivadanumeyabhUtaparapadArthAnAM grahaNaM na karoti tenAliGgagrahaNa iti / tadapi kasmAt / khayamevAliGgodbhavAtIndriyajJAnasahitatvAt , tenaiva liGgodbhavAnumAnenAgnigrahaNavat parapuruSANAM yasyAsmano grahaNaM parijJAnaM kartu nAyAti tenAliGgagrahaNa iti / tadapi kasmAt / aliGgodbhavAtIndriyajJAnagamyatvAt / athavA liGgaM cihna lAJchanaM zikhAjaTAdhAraNAdi tenArthAnAM grahaNaM paricchedanaM na karoti, tenAliGgagrahaNa iti / tadapi kasmAt / svAbhAvikAcihnodbhavAtIndriyajJAnasahitatvAt / tenaiva cihnodbhavajJAnena parapuruSANAM yasyAtmano grahaNaM parijJAnaM kartu nAyAti tenAliGgagrahaNa iti / tadapi kasmAniruparAgatasaMvedanajJAnagamyatvAditi / evamaliGgagrahaNazabdasya vyAkhyAoNko 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 padArthoMkA jAnanevAlA nahIM hai, yaha to atIndriya pratyakSajJAnase jAnatA hai, isa kAraNa bhI aliMgagrahaNa hai| koI bhI jIva iMdriyagamya cihnase isa AtmAkA anumAna nahIM kara sakatA, arthAt-iMdriyajJAna janita anumAnase grahaNa nahIM kiyA jAsakatA, isa kAraNa bhI aliMgagrahaNa hai / ityAdi aliMgagrahaNa zavdake aneka artha hote haiN| yaha zuddha AtmA kevala anubhavagamya hai, vacanase nahIM kahA jAsakatA, kahanese 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,

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- rAyacandrajainazAstramAlA - [a0 2, gA0 81atha kathamamUrtasyAtmanaH snigdharUkSatvAbhAvAdvandho bhavatIti pUrvapakSayati mutto khvAdiguNo bajjhadi phAsehiM aNNamaNNehiM / tabivarIdo appA vajjhadi kidha poggalaM kammaM // 81 // . mUrtoM rUpAdiguNo badhyate sparzeranyonyaiH / tadviparIta AtmA badhnAti kathaM paudgalaM karma // 81 // mUrtayohi tAvatpudgalayo rUpAdiguNayuktatvena yathoditasnigdharUkSatvasparzavizeSAdanyonyabandho'vadhAryate eva / Atmakarmapudgalayostu sa kathamavadhAryate / mUrtasya karmapudgalasya rUpAdiguNayuktatvena yathoditasnigdharUkSatvasparzavizeSasaMbhave'pyamUrtasyAtmano rUpAdiguNayutatvAbhAvena yathoditasnigdharUkSatvasparzavizeSAsaMbhAvanayA caikAGgavikalatvAt // 81 // athaivamamUrtasyApyAtmano bandho bhavatIti siddhAntayati rUvAdiehiM rahido pecchadi jANAdi rUvamAdINi / davANi guNe ya jadhA taha baMdho teNa jANIhi / / 82 // nakrameNa zuddhajIvasvarUpaM jJAtavyamityabhiprAyaH // 80 // athAmUrtazuddhAtmano vyAkhyAne kRte satyamUrtajIvasya mUrtapudgalakarmaNA saha kathaM bandho bhavatIti pUrvapakSaM karoti-mutto rUvAdiguNo mUrtI rUparasagandhasparzavAn pudgaladravyaguNaH bajjhadi anyonyasaMzleSeNa badhyate bandhamanubhavati, tatra doSo nAsti / kaiH kRtvA / phAsehi aNNamaNNehiM snigdharUkSaguNalakSaNasparzasaMyogaiH / kiviziSTaiH / anyonyaiH parasparanimittaiH / tabivarIdo appA vajjhadi kidha poggalaM kamma tadviparItAtmA badhnAti kathaM paudgalaM karmeti / ayaM paramAtmA nirvikAraparamacaitanyacamatkArapariNatatvena bandhakAraNabhUtasnigdharUkSaguNasthAnIyadveSAdivibhAvapariNAmarahitatvAdamUrtatvAcca paudgalakarma kayaM badhnAti na kathamapIti pUrvapakSaH // 81 // athaivamamUrtasyApyAtmano nayavibhAgena banyo // 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 [spazaiMH] snigdha rUkSarUpa sparzaguNase [vadhyate] baMdhako prApta hosakatA hai, [tadviparItaH] pudgalake snigdha, rUkSaguNa rahita [AtmA] jIvadravya [paudgalikaM karma ] pudgalIka-karmavargaNAoMko [kathaM] kaise [vadhnAti] 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 haiM |-[ruupaa

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82.] -pravacanasAraH 237 rUpAdikai rahitaH pazyati jAnAti rUpAdIni / dravyAMNi guNAMzca yathA tathA bandhastena jAnIhi // 82 // * yena prakAreNa rUpAdirahito rUpINi dravyANi tadguNAMzca pazyati jAnAti ca, tenaiva prakAreNa rUpAdirahito rUpibhiH karmapudgalaiH kila badhyate / anyathA kathamamUrtI mUrta pazyati jAnAti cetyatrApi paryanuyogasyAnivAryatvAt / na caitadatyantadurghaTatvAddArTAntikIkRtaM, kiMtu dRSTAntadvAreNAbAlagopAlaprakaTitam / tathAhi-yathA bAlakasya gopAlakasya bhavatIti pratyuttaraM dadAti-rUvAdiehiM rahido amUrtaparamacijjyotiHpariNatvena tAvadayamAtmA rUpAdirahitaH / tathAvidhaH san kiM karoti / pecchadi jANAdi muktAvasthAyAM yugapatparicchittirUpasAmAnyavizeSagrAhakakevaladarzanajJAnopayogena yadyapi tAdAtmyasaMbandho nAsti tathApi grAhyagrAhakalakSaNasaMbandhena pazyati jAnAti / kAni karmatApannAni / rUvamAdINi davANi rUparasagandhasparzasahitAni mUrtadravyANi / na kevalaM dravyANi guNe ya jadhA tadguNAMzca yathA / athavA yaH kazcitsaMsArI jIvo vizeSabhedajJAnarahitaH san kASThapASANAyacetanajinapratimAM 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 / ayamatrArthaH-yadyapyayamAtmA nizcayenAmUrtastathAdikaiH 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 hotA / java dekhatA jAnatA hai, tabhI baMdha hai| yahI bAta dRSTAntase dikhalAte haiM jaise eka 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 kaMkaNako koI tor3a DAle, phor3a DAle, athavA lejAve, to vaha vAlaka 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

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238 - rAyacandrajainazAstramAlA -, [a0 2, gA0 83vA pRthagavasthitaM mRdbalIva balIvarda vA pazyato jAnatazca na balIvardaina sahAsti saMvandhaH, viSayabhAvAvasthitavalIvardanimittopayogAdhirUDhavalIvardAkAradarzanajJAnasaMvandho balIvardasaMvandhavyavahArasAdhakastvastyeva, tathA kilAtmano nIrUpatvena sparzazUnyatvAnna karmapudgalaiH sahAsti saMvandhaH, ekAvagAhamAvAvasthitakarmapudgalanimittopayogAdhirUDharAgadveSAdibhAvasaMvandhaH kamapudgalavandhavyavahArasAdhakastvastyeva // 82 // atha bhAvavandhasvarUpaM jJApayati uvaogamao jIvo mujjhadi rajedi 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 // pyanAdikarmavandhavazAdyavahAreNa mUrtaH san dravyabandhanimittabhUtaM rAgAdivikalparUpaM bhAvavandhopayogaM karoti / tasminsati mUrtadravyakarmaNA saha yadyapi tAdAtmyasaMvandho nAsti tathApi pUrvoktadRSTAntena saMzleSisaMbadho'stIti nAsti doSaH // 82 // evaM zuddhabuddhaikakhabhAvajIvakathanamukhyatvena prathamagAthA / mUrtirahitajIvasya mUrtakarmaNA saha kathaM bandho bhavatIti pUrvapakSarUpeNa dvitIyA tatparihArarUpeNa tRtIyA ceti gAthAtrayeNa prathamasthalaM gatam / aba rAgadvepamohalakSaNaM bhAvabandhakharUpamAkhyAti-uvaogamao jIvo upayogamayo jIvaH, ayaM jIvo nizcayanayena vizuddhajJAnadarzanopayogamayastAvattathAbhUto'pyanAdibandhavazAtsopAdhisphaTikavat paropAdhibhAvena pariNataH san / kiM karoti / mujjhadi rajjedi vA padussedi muhyati rajyati vA pradveSTi dveSaM karoti / kiM kRtvA / pUrva pappA prApya / kAn / vividhe visaye vicAranA cAhiye, ki mATIkA valaya aura saccA valaya donoM vAla gopAlase jude haiM, unake jAnese-TUTane phUTanese bAlaka aura gvAliyA kyoM duHkhI hote haiN| isase yaha vAta vicArameM AtI hai, ki ve vAla gopAla una valayoMko apanA mAnakara dekhate haiM, jAnate haiM / isa kAraNa apane pariNAmoMse ba~dha rahe haiM, unakA jJAna valayake nimittase tadAkAra pariNata ho rahA hai| isaliye parakharUpa valayoMse 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, dvepa, moharUpa azuddhopayoga vahI bhAvabaMdha hai, usIse AtmA ba~dhA huA hai, pudgalIka karmavaMdha vyavahAramAna hai| isase yaha bAta siddha huI, ki jo yaha AtmA paradravyako rAgI, dvepI, mohI, hokara dekhatA hai, jAnatA hai, vahI azuddhopayogarUpa pariNAma baMdhakA kAraNa hai, aura apane hI azuddhapariNAmase baMdha hai // 82 / / Age bhAvabaMdhakA svarUpa dikhalAte haiM-[yaH] jo [upayogamayaH] mAna darzanamayI [jIvaH ] AtmA [vividhAn ] aneka tarahake [viSayAn ]

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84.] 239 ayamAtmA sarva eva tAvatsavikalpanirvikalpaparicchedAtmakatvAdupayogamayaH / tatra yo hi nAma nAnAkArAn paricchedyAnarthAnAsAdya mohaM vA rAgaM vA dveSaM vA samupaiti sa nAma taiH parapratyayairapi moharAgadvepairupa raktAtmasvabhAvatvAnnIlapItaraktopAzrayapratyayanIlapItaraktatvairuparaktasvabhAvaH sphaTikamaNiriva svayameka eva tadbhAvadvitIyatvAdbandho bhavati // 83 // atha bhAvabandhayuktiM dravyabandhakharUpaM ca prajJApayati 3 * pravacanasAraH - - 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'yamupanirviSayaparamAtmakharUpabhAvanA vipakSabhUtAnvividhapaJcendriyavipayAn / jo hi puNo yaH punarityaMbhUto'sti jIvo hi sphuTaM, tehi saMbaMdho taiH saMbaddho bhavati taiH pUrvoktarAgadveSamohaiH kartRbhUtamoha rAgadveSarahitajIvasya zuddhapariNAmalakSaNaM paramadharmamalabhamAnaH san sa jIvo baddho bhavatIti / atra yo'sau rAgadveSamohapariNAmaH sa eva bhAvabandha ityarthaH // 83 // atha bhAvabandhayuktiM dravyabandhakharUpaM ca pratipAdayati-bhAveNa jeNa bhAvena pariNAmena yena jIvo jIvaH kartA pecchadi jANAdi nirvikalpadarzana pariNAmena pazyati sa vikalpajJAnapariNAmena jAnAti / kiM karmatApannaM, AgadaM visaye AgataM prAptaM kimapISTAniSTaM vastu paJcendriyaviSaye rajjadi teNeva puNo rajyate tenaiva punaH AdimadhyAntavarjitaM rAgAdidoSarahitaM caiSTa 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 ] ba~dhA huA hai / bhAvArtha - yaha saMsArI jIva iMdriyoMke viSayoMmeM upayogI hotA huA rAga, dvepa, 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 svetabhAvarUpa hai, paraMtu nIla pIta raktavastu ke saMbaMdhase nIla pIta raktarUpa dUsare pariNAmako prApta hotA hai, tadAkAra saMbaMdhako dhAraNa karatA hai, usI prakAra yaha AtmA parasaMyoga se rAga, dveSa, mohabhAvarUpa bhAvabaMdha se ba~dhatA hai // 83 // Age bhAvabaMdhake anusAra dravyabaMdhakA svarUpa dikhalAte haiM - [ jIvaH ] AtmA [ yena bhAvena ] jisa rAga, dvepa, mohabhAvakara [ viSaye ] iMdriyoM ke viSaya meM [ AgataM ] Aye hue iTa aniSTa padArthako [ pazyati ] dekhatA hai, [ jAnAti ] jAnatA hai, [tena eva ]

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wig 240 - rAyacandrajainazAstramAlA - [a0 2, gA0 85-- rAgaH sa khalu snigdharUkSatvasthAnIyo bhAvavandhaH / atha punastenaiva paugalikaM karma vadhyata eva, ityepa bhAvavandhapratyayo dravyabandhaH // 84 // atha pudgalajIvatadubhayavandhasvarUpaM jJApayatiphAsehiM puggalANaM baMdho jIvassa raagmaadiihiN| aNNoNNassavagAho puggalajIvappago bhaNido / / 85 // sparzaH pudgalAnAM bandho jIvasya rAgAdibhiH / anyonyasyAvagAhaH pudgalajIvAtmako bhaNitaH // 85 // yastAvadatra karmaNAM snigdharUkSatvasparzavizeSairekatvapariNAmaH sa kevalapudgalabandhaH / yastu / jIvasyaupAdhika moharAga dveSaparyAyairekatvapariNAmaH sa kevalajIvavandhaH / yaH punaH jIvajyotiHsvarUpaM nijAtmadravyamarocamAnastathaivAjAnansan samastarAgAdivikalpaparihAreNa bhAvayaMzca tenaiva pUrvoktajJAnadarzanopayogena rajyate rAgaM karoti iti bhAvavandhayuktiH / vajjhadi kamma tti uvadeso tena bhAvabandhena navataradravyakarma banAtIti dravyabandhakharUpaM cetyupadezaH // 84 // evaM bhAvabandhakathanamukhyatayA gAthAdvayena dvitIyasthalaM gatam / atha pUrvanavatarapudgaladravyakarmaNoH parasparabandho jIvasya tu rAgAdibhAvena saha bandho jIvasyaiva navataradravyakarmaNA saha ceti trividhavandhakharUpaM prajJApayati-phAsehi puggalANaM baMdho sparzaH pudgalAnAM vandhaH pUrvanavatarapudgaladravyakarmaNorjIvagatarAgAdibhAvanimittena khakIyasnigdharUkSopAdAnakAraNena ca parasparasparzasaMyogena yo'sau bandhaH sa pudgalabandhaH / jIvassa rAgamAdIhiM jIvasva rAgAdiminiruparAgaparama aura usI rAga, dvepa, moharUpa pariNAmakara [ rajyate ] tadAkAra ho lIna hojAtA hai, [punaH] phira [ tenaiva ] usI bhAvavaMdhake nimittase [karma] jJAnAvaraNAdi ATha prakAra dravyakarma [vadhyate] vadhate haiM, [iti upadezaH] yaha bhagavantakA upadeza hai| bhAvArtha-yaha AtmA jJAna darzana svabhAva sahita hai / java yaha rAga, dvepa, mohabhAvaoNse jJeyapadArthako dekhatA hai, jAnatA hai, taba isake cidvikArarUpa rAga, dvepa, moha pariNAma hote haiN| 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-sparzaH] yathAyogya snigdha, rUkSa, sparza, guNoM se [ pudgalAnAM ] pudgalakarmavargaNAoMkA ApasameM [vandhaH] milakara ekapiMDarUpa baMdha hotA hai, [rAgAdibhiH ] para upAdhise utpanna cidvikArarUpa rAga, dvepa, moha, pariNAmoMse [jIvasya ] AtmAkA baMdha hotA hai, [ anyonyaM ] parasparameM pariNAmoMkA nimitta pAkara [avagAhaH ] eka kSetrameM jIvakarmakA baMdha honA [ pudgalajIvAtmakaH ] vaha ..

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- pravacanasAraH 241 karmapudgalayoH parasparapariNAmanimittamAtratvena viziSTataraH parasparamavagAhaH sa tadubhayabandhaH // 85 // 'atha dravyabandhasya bhAvabandhahetukatvamuJjIvayati sapadeso so appA tesu padesesu puggalA kaayaa| pavisaMti jahAjoggaM ciTThati hi jaMti bajhaMti // 86 // sapradezaH sa AtmA teSu pradezeSu pudgalAH kAyAH / pravizanti yathAyogyaM tiSThanti hi yAnti badhyante // 86 // - ayamAtmA lokAkAzatulyAsaMkhyeyapradezatvAtsapradezaH / atha teSu tasya pradezeSu kAyavAGmanovargaNAlambanaH parispando yathA bhavati tathA karmapudgalakAyAH svayameva parispandacaitanyarUpanijAtmatattvabhAvanAcyutasya jIvasya yadrAgAdibhiH saha pariNamanaM sa jIvabandha iti / aNNoNNassavagAho puggalajIvappago bhaNido anyonyasyAvagAhaH -pudgalajIvAtmako bhaNitaH / nirvikArakhasaMvedanajJAnarahitatvena 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 padesesa 'puggalA kAyA teSu pradezeSu karmavargaNAyogyapudgalakAyAH kartAraH pavisaMti pravizanti / 'katham / jahAjoggaM manovacanakAyavargaNAlambanavIryAntarAyakSayopazamajanitAtmapradezaparispandalakSaNayogAnusAreNa yathAyogyam / na kevalaM pravizanti ciTThati hi pravezAnantaraM svakIyapudgalakarma 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 pUrvavaddha vargaNA haiM, unase to nUtana karmavargaNA snigdha rUkSa bhAvakara baMdhatI haiM, aura jo jIvake rAgAdi azuddhopayoga hotA hai, usase jIvabaMdha hotA hai, tathA jIva aura pudalake 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 haiM-[saH] so [AtmA ] yaha 'AtmA [sapradezaH] lokapramANa asaMkhyAta pradezI hai, [ teSu pradezeSu] una asaMkhyAtapradezoMmeM [pudgalAH kAyAH] pudgalakarmavargaNApiMDa [yathAyogyaM] mana, vacana, kAyavargaNAoMkI sahAyatAse jo AtmAke pradezoMkA kaMparUpa yogakA pariNamana hai, usIke anusAra [pravizanti ] jIvake pradezoMmeM Ake praveza karate haiM, [ca ] aura [vadhyante] 'parasparameM eka kSetrAvagAhakara ba~dhate haiM, tathA ve karmavargaNApiMDa [tiSThanti ] rAga, pra0 31

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242 - rAyacandrajainazAstramAlA- [a0 2, gA0 87vantaH pravizanyapi tiSThantyapi ca / asti cejIvasya moharAgadveSarUpo bhAvo vadhyato'pi ca / tato'vadhAryate dravyavandhasya bhAvavandho hetuH // 86 // atha dravyavandhahetutvena rAgapariNAmamAtrasya bhAvavandhasya nizcayavandhatvaM sAdhayati ratto baMdhadi kamma muccadi kammehiM rAgarahidappA / eso vaMdhasamAso jIvANaM jANa nnicchydo|| 87 // __ rakto badhnAti karma mucyate karmabhI rAgarahitAtmA / ____ eSa vandhasamAso jIvAnAM jAnIhi nizcayataH / / 87 // yato rAgapariNata evAbhinavena dravyakarmaNA badhyate na vairAgyapariNataH, abhinavena dravyakarmaNA rAgapariNato na mucyate vairAgyapariNata eva, saMspRzyataivAminavena dravyakarmaNA cirasaMcitena purANena ca na mucyate rAgapariNataH, mucyata eva saMspRzyataivAbhinavena dravyakarmaNA cirasthitikAlaparyantaM tiSThanti hi sphuTam / na kevalaM tiSThanti jaMti svakIyodayakAlaM prApya phalaM datvA gacchanti, bajjhati kevalajJAnAdyanantacatuSTayavyaktirUpamokSapratipakSabhUtavandhasya kAraNaM rAgAdikaM labdhvA punarapi dravyabandharUpeNa vadhyante ca / ata etadAyAtaM rAgAdipariNAma eva dravyavandhakAraNamiti / athavA dvitIyavyAkhyAnam-pravizanti pradezabandhAstiSThanti sthitibandhAH phalaM datvA gacchantyanubhAgabandhA badhyante prakRtivandhA iti // 86 // evaM trividhavandhamukhyatayA sUtradvayena tRtIyasthalaM gatam / atha dravyavandhakAraNatvAnnizcayena rAgAdivikalparUpo bhAvabandha eva bandha iti prajJApayati- ratto baMdhadi kammaM rakto vanAti karma / rakta eva karma badhnAti naca vairAgyapariNataH muMcadi kammehiM rAgarahidappA mucyate karmabhyAM rAgarahitAtmA mucyata eva zubhAzubhakarmabhyAM rAgarahitAtmA na ca vadhyate eso vaMdhasamAso epa pratyakSIbhUto bandhasaMkSepaH / jIvANaM jIvAnAM saMvandhI jANa Nicchayado jAnIhi tvaM he zipya, nizcayato dvepa, moha, bhAvake anusAra apanI sthiti lekara Thaharate haiM, usake vAda [yAnti] apanA phala dekara kSaya hojAte haiM / bhAvArtha-jo pahale to jIvake rAgAdi azuddhopayogarUpa bhAvabaMdha hotA hai, usake bAda dravyabaMdha hotA hai| isa kAraNa dravyavaMdhakA kAraNa bhAvavaMdha jaannaa| prakRti aura pradezabaMdha yogapariNAmase hote haiM, sthiti aura anubhAgabaMdha rAga dveSarUpa kapAya pariNAmase hote haiM / / 86 // Age dravyabaMdhakA kAraNa rAgAdi bhAva hai, isaliye rAgAdi bhAvako hI nizcayavaMdha dikhalAte haiM-[raktaH] jo jIva paradravyameM rAgI hai, vahI [karma] jJAnAvaraNAdi karmoko [vanAti ] bA~dhatA hai, [rAgarahitAtmA] aura jo rAgabhAvakara rahita hai, vaha [karmabhiH ] saba karmakalaMkoMse [mucyate] mukta hotA hai| [nizcayataH] nizcayanayakara [jIvAnAM] saMsArI AtmAoMke [epaH] yaha rAgAdi vibhAvarUpa azuddhopayoga hI bhAvabaMdha hai, aisA [bandhasamAsa:] baMdhakA saMkSepa kadhana [jAnIhi ] he ziSya; tU samajha / bhAvArtha-jo jIva rAgabhAvakara

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88.] - pravacanasAra: 243 saMcitena purANena ca vairAgyapariNato na badhyate / tato'vadhAryate dravyabandhasya sAdhakatamatvAdrAgapariNAma eva nizcayena bandhaH // 87 // atha pariNAmasya dravyabandhasAdhakatamarAgaviziSTatvaM savizeSa prakaTayati pariNAmAdo baMdho pariNAmo raagdosmohjudo| asuho mohapadoso suho va asuho havadi rAgo // 88 // pariNAmAdvandhaH pariNAmo rAgadveSamohayutaH / . azubhau mohapradveSau zubho vAzubho bhavati rAgaH // 88 // dravyavandho'sti tAvadviziSTapariNAmAt / viziSTatvaM tu pariNAmasya rAgadveSamohamayatvena / nizcayanayAbhiprAyeNeti / evaM rAgapariNAma eva bandhakAraNaM jJAtvA samastarAgAdivikalpajAlatyAgena vizuddhajJAnadarzanakhabhAvanijAtmatattve nirantaraM bhAvanA kartavyeti // 87 // atha jIvapariNAmasya dravyabandhasAdhakaM rAgAdyupAdhijanitabhedaM darzayati-pariNAmAdo baMdho pariNAmAtsakAzAdvandho bhavati / sa ca pariNAmaH kiMviziSTaH / pariNAmo rAgadosamohajudo vItarAgaparamAtmano vilakSaNatvena pariNAmo rAgadveSamohopAdhitrayeNa saMyuktaH asuho mohapadoso azubhau mohapradveSau paropAdhijanitapariNAmatrayamadhye mohapradveSadvayamazubham / suho va asuho havadi rAgo zubho'zubho vA bhavati rAgaH / paJcaparameSTyAdibhaktirUpaH zubharAga ucyate, viSayakaSAyarUpazcAzubha iti / ayaM pariNAmaH sarvo'pi sopAdhitvAt bandhaheturiti jJAtvA pariNamatA hai, vahI navIna dravya karmakara ba~dhatA hai, aura jo jIva vairAgyasvarUpa pariNamana karatA hai, vaha karmoMse nahIM bNdhtaa| rAgapariNata jIva nUtanakarmase chUTatA hI nahIM, aura vairAgyapariNativAlA navInakarmoMse chUTa jAtA hai, tathA purAne karmoMse chUTatA hai| rAgapariNativAlA jIva navIna karmose bhI baMdhatA hai, aura purAne karmose bhI pahalekA ba~dhA huA hai| vairAgyase pariNata jIva baMdha avasthAke honepara bhI abaMdha hA gayA hai| isase yaha bAta siddha huI, ki dravyavaMdhakA kAraNa rAgAdi azuddhopayoga hai, vahI nizcayabaMdha hai, dravya upacAramAna hai // 87 // Age dravyabaMdhakA kAraNa jo pariNAma hai, usameM rAgakI vizepatA dikhalAte haiM-[pariNAmAt] azuddhopayogarUpa pariNAmase [bandhaH] pudgalakarmavargaNArUpa dravyabaMdha hotA hai, [pariNAmaH] aura vaha pariNAma [rAgadveSamohayutaH] rAga, dvepa, moha, bhAvoMkara sahita hai| vaha pariNAma zubha aura azubhake bhedase do tarahakA hai, unameMse [mohadveSau] mohabhAva aura dveSabhAva ye donoM [azubhau] azubha haiM, aura [ rAgaH] rAgabhAva [zubhaH] paMcaparameSThIkI bhakti Adi svarUpa zubha hai, [vA] aura [azubhaH] vipayaratirUpa azubha bhI hai| bhAvArtha-jo pariNAma rAga, dveSa, mohakI vizepatA liye hue ho, vahI pariNAma baMdhakA kAraNa hai| mohasAmAnya rAga, dveSa,mohake bhedase tIna prakArakA hai, unameM se dvepa, moha to azubha bhAva hI haiM, aura rAga zubha azubhake bhedase do prakAra kA hai| dharmAnurAga zubha hai, aura

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244 rAyacandrajainazAstramAlA - [ a0 2, gA0 89 tatra zubhAzubhatvena dvaitAnuvarti / tatra mohadveSamayatvenAzubhatvaM, rAgamayatvena tu zubhatvaM cAzubhatvaM ca / vizuddhisaMklezAGgatvena rAgasya dvaividhyAt bhavati // 88 // atha viziSTapariNAmavizeSamaviziSTapariNAmaM ca kAraNe kAryamupacarya kAryatvena nirdizatisuhapariNAmo puSNaM asuho pAva tti bhaNiyamaNNesu / pariNAmo NaNNagado dukkhakkhayakAraNaM samaye // 89 // zubhapariNAmaH puNyamazubhaH pApamiti bhaNitamanyeSu / pariNAmo'nanyagato duHkhakSayakAraNaM samaye // 89 // 1 dvividhastAvatpariNAmaH paradravyapravRttaH khadravyapravRttazca / tatra paradravyapravRttaH paroparaktatvAdviziSTapariNAmaH, svadravyapravRttastu parAnuparaktatvAdaviziSTapariNAmaH / tatroktau dvau viziSTa - bandhe zubhAzubhasamastarAgadveSavinAzArthaM samastarAgAdyupAvirahite sahajAnandaikalakSaNasukhAmRtatvabhAve nijAtmadravye bhAvanA kartavyeti tAtparyam // 88 // atha dravyarUpapuNyapApabandhakAraNatvA cchubhAzubhapariNAmayoH puNyapApasaMjJAM zubhAzubharahita zuddhopayoga pariNAmasya mokSakAraNatvaM ca kayayati -- suhapariNAmo puNNaM dravyapuNyabandhakAraNatvAcchubhapariNAmaH puNyaM bhaNyate asuho pAva tti bhaNiyaM dravyapApabandhakAraNatvAdazubhapariNAmaH pApaM bhaNyate / keSu viSayeSu yo'sau zubhAzubhapariNAmaH / aNNesu nijazuddhAtmanaH sakAzAdanyeSu zubhAzubha vahirdravyeSu pariNAmo NaNNagado pariNAmo nAnyagato'nanyagataH khakharUpastha ityarthaH / sa ityaMbhUtaH zuddhoMpayogalakSaNaH pariNAmaH dukkhakkhayakAraNaM duHkhakSayakAraNaM duHkhakSayAbhidhAnamokSasya kAraNaM bhaNido bhaNitaH / kka bhaNitaH / samaye paramAgame labdhikAle vA / kiMca / mithyAdRSTisAsAdana mizra guNasthAnatraye tAratamyenAzubhapariNAmo bhavatIti pUrva bhaNitamasti, avirata deza viratapramattasaMyatasaMjJaguNasthAnatraye tAratamyena zubhapariNAmazca bhaNita, apramattAdikSINakapAyAntaguNavipayarAga azubha bhAva hai / isa prakAra ye zubhAzubha do tarahake pariNAma baMdhake hI kAraNa haiM. // 88 // Age baMdhake kAraNavizeSa jo zubhAzubhapariNAma haiM, unako tathA mokSakA kAraNa zuddha pariNAmako kAraNameM kAryakA upacAra karake kAryarUpameM dikhalAte haiM - [ anyeSu ] apanI AtmasattAse bhinnarUpa paMcaparameSTI AdikoM meM [yaH ] jo [ zubhapariNAmaH ] bhakti Adi prazastarAgarUpa pariNAma hai, vaha [ puNyaM ] puNya hai, aura jo [ azubhaH ] paradravyameM samatva 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 ] paramAgama meM [ bhaNitaM ] kahA hai / bhAvArtha- pariNAma do prakArakA hai, eka to paradravyameM pravartatA hai, dUsarA nijadravya meM pravartatA huuN| jo paradravyameM pravartatA hai, vaha kAraNarUpa vizeSatA sahita hai, isaliye vizeSa pariNAma

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80.J --- pravacanasAraH 245 pariNAmasya vizeSau, zubhapariNAmo'zubhapariNAmazca / tatra puNyapudgalabandhakAraNatvAt zubhapariNAmaH puNyaM, pApapudgalabandhakAraNatvAdazubhapariNAmaH pApam / aviziSTapariNAmasya tu zuddhatvenaikatvAnnAsti vizeSaH / sa kAle saMsAraduHkhahetukarmapudgalakSayakAraNatvAtsaMsAraduHkhahetukarma pulakSayAtmako mokSa eva // 89 // atha jIvasya khaparadravyapravRttinivRttisiddhaye svaparavibhAgaM darzayatibhaNidA puDhavippamuhA jIvaNikAyAdha thAvarA ya tasA / aNNA te jIvAdI jIvo vi ya tehiMdo apaNo // 90 // bhaNitAH pRthivIpramukhA jIvanikAyA atha sthAvarAzca trasAH / . anye te jIvAjIvo'pi ca tebhyo'nyaH // 90 // sthAneSu tAratamyena zuddhopayogo'pi bhaNitaH / nayavivakSAyAM mithyAdRSTyAdikSINakaSAyAntaguNasthAneSu punarazuddhanizcayanayo bhavatyeya / tatrAzuddhanizcayamadhye zuddhopayogaH kathaM labhyata iti ziSyeNa pUrvapakSe kRte sati pratyuttaraM dadAti-vastvekadezaparIkSA tAvannayalakSaNaM zubhAzubhazuddhadbhavyAlambanamupayogalakSaNaM ceti tena kAraNenAzuddhanizcayamadhye'pi zuddhAtmAvalambanatvAt zuddha dhyeyatvAt zuddhasAdhakatvAcca zuddhopayogapariNAmo labhyata iti nayalakSaNamupayogalakSaNaM ca yathAsaMbhavaM sarvatra jJAtavyam / atra yo'sau rAgAdivikalpopAdhirahitasamAdhilakSaNazuddhopayogo muktikAraNaM bhaNitaH sa zuddhAtmadravyalakSaNAdveya bhUtAcchuddha pariNAmikabhAvAda bhedapradhAnadravyArthikanayenAbhinno'pi bhedapradhAna paryAyArthikanayena bhinnH| kasmAditi cet / ayamekadezanirAvaraNatvena kSAyopazamikakhaNDajJAnavyaktirUpaH sa ca pariNAmikraH sakalAvaraNarahitatvenAkhaNDajJAnavyaktirUpaH / ayaM tu sAdisAntatvena vinazvaraH, sa ca anaadynnttvenaavinshvrH| yadi punarekAntenAbhedo bhavati tarhi ghaTotpattau mRtpiNDavinAzavad dhyAnaparyAyavinAze mokSe jAte sati dhyeyarUpapAriNAmakasyApi vinAzo 'bhavatItyarthaH / tata eva jJAyate zuddhapAriNAmikabhAvo dhyeyarUpo bhavati dhyAnabhAvanArUpo na bhavati / kasmAt / dhyAnasya vinazvaratvAditi // 89 // evaM dravyabandhakAraNatvAt midhyAtvarAgAdivikalparUpo bhAvavandha eva nizca - kahA jAtA hai, aura jo svarUpameM pravartatA hai, vaha baMdha kAraNavizepa rahita hai, isa kAraNa avizeSa pariNAma kahA jAtA hai / vizeSa pariNAmake zubha azubha aise do bheda haiM / jo puNyarUpa pudgalavaMdhakA kAraNa hai, vaha zubhapariNAma hai, aura jo pAparUpa pugaloMke baMdhakA kAraNa hai, use azubha pariNAma jAnanA cAhiye | ye zubha azubha pariNAma puNya pApa bhI kahe jAte haiM, vAstava meM 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 saMsAra meM 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 svadravya meM pravRtti

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- rAyacandrajainazAstramAlA - [a0 2, gA0 91- ya ete pRthivIprabhRtayaH SaDjIvanikAyAstrasasthAvarabhedenAbhyupagamyante te khalvacetanatvAdanye jIvAt , jIvo'pi ca cetanatvAdanyastebhyaH / atra SaDjIvanikAyAtmanaH paradravyameka evAtmA khadravyam // 90 // atha jIvasya svaparadravyapravRttinimittatvena svaparavibhAgajJAnAjJAne avadhArayati jo Navi jANadi evaM paramappANaM sahAvamAseja / kIradi ajjhavasANaM ahaM mamedaM ti mohAdo // 91 // . yo naiva jAnAtyevaM paramAtmAnaM svabhAvamAsAdya / kurute'dhyavasAnamahaM mamedamiti mohAt // 91 // yo hi nAma naivaM pratiniyatacetanAcetanatvasvabhAvena jIvapudgalayoH svaparavibhAgaM pazyati sa yena bandha iti kathanamukhyatayA gAthAtrayeNa caturthasthalaM gatam / atha jIvasya khadravyapravRttiparadravyanivRttinimittaM SaDjIvanikAyaiH saha bhedavijJAnaM darzayati-bhaNidA puDhavippamuhA bhaNitAH paramAgame kathitAH pRthivIpramukhAH / te ke / jIvaNikAyA jIvasamUhAH / 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 / tathAhi-TaGkotkIrNajJAyakakakhabhAvaparamAtmatattvabhAvanArahitena jIvena yadupArjitaM trasasthAvaranAmakarma taddayajanitatvAdacetanatvAcca trasasthAvarajIvanikAyAH zuddhacaitanyasvabhAvajIvAdbhinnAH / jIvo'pi ca tebhyo vilakSaNatvAdbhinna iti / atraivaM bhedavijJAne jAte sati * mokSArthI jIvaH khadravye pravRttiM 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 / aura paradravyase nivRtti isa bAtakI siddhike liye svaparabheda dikhalAte haiM-[atha] isake bAda [ye] jo [pRthivIpramukhAH ] pRthvIko Adi lekara [jIvanikAyAH] jIvake chaH kAya jo [sthAvarAH] sthAvara [ca] aura [nasAH] sa [ bhaNitAH] kahe gaye haiM, [te] ve saba bheda [jIvAt anye] cetanAlakSaNa jIvase anya ace. tana pudgalapiMDarUpa haiM, [ca] aura [jIvaH api] jIvadravya bhI nizcayase [ tebhyaH] una nasa sthAvararUpa chaha prakArake bhedoMse [anya] judA TaMkotkIrNa jJAyakasvarUpa hai / bhAvArtha-jo kucha karmajanita 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 khaparabhedavijJAnakA abhAva hotA hai, yaha dikhalAte haiM-[yaH] jo jIva [evaM] pUrvokta prakArase arthAt cetana aura acetana svabhAvoMkA nizcayakarake [khabhAvaM AsAtha] saccidAnaMdarUpa zuddha nitya -

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92. ] pravacanasAraH 247 evAhamidaM mamedamityAtmAtmIyatvena paradravyamadhyavasyati mohAnnAnyaH / ato jIvasya paradravyapravRttinimittaM svaparaparicchedAbhAvamAtrameva sAmarthyAtsvadravyapravRttinimittaM tadabhAvaH // 91 // Jadoo athAtmanaH kiM karmeti nirUpayati kuvaM sabhAvamAdA havadi hi kattA sagassa bhAvassa / poggaladavamayANaM Na du kattA sahabhAvANaM // 92 // kurvan svabhAvamAtmA bhavati hi kartA svakasya bhAvasya / pudgaladravyamayAnAM na tu kartA sarvabhAvAnAm // 92 // AtmA hi tAvatsvaM bhAvaM karoti tasya svadharmatvAdAtmanastathAbhavanazaktisaMbhavenAvazyameva kAryatvAt / sa taM ca svatantraH kurvANastasya kartAvazyaM syAt kriyamANazcAtmanA svo bhAvastenApyatvAttasya karmAvazyaM syAt / evamAtmanaH svapariNAmaH karma na tvAtmA kiMkRtvA / sahAvamAsejja zuddhopayogalakSaNanijazuddhakhabhAvamAzritya kIradi ajjhavasANaM sa puruSaH karotyadhyavasAnaM pariNAmam / kena rUpeNa / ahaM mamedaM ti ahaM mamedamiti / mamakArAhaMkArAdirahitaparamAtmabhAvanAcyuto bhUtvA paradravyaM rAgAdikamahamiti dehAdikaM mametirUpeNa / kasmAt / mohAdo mohAdhInatvAditi / tataH sthitametatkhaparabheda vijJAnabalena svasaMvedanajJAnI jIvaH svadravye ratiM paradravye nivRttiM karotIti // 99 // evaM bhedabhAvanAkathanamukhyatayA sUtradvayena paJcamasthalaM gatam / athAtmano nizcayena rAgAdikhapariNAma eva karma na ca dravyakarmeti prarUpayati - kuvaM sabhAvaM kurvankhabhAvam, atra svabhAvazabdena yadyapi zuddhanizcayena zuddhabudvaikakhabhAvo bhaNyate, tathApi karmabandhaprastAve rAgAdipariNAmos - yazuddhanizcayena svabhAvo bhaNyate / taM svabhAvaM kurvan / sa kaH / AdA AtmA havadi hi kattA kartA bhavati hi sphuTam / kasya / sagassa bhAvassa khakIyacidrUpasvabhAvasya 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 / bhAvArthajo jIva svarUpako aMgIkArakara svaparakA bheda nahIM jAnatA hai, vaha bhedavijJAnI nahIM hai, aura bhedavijJAnI na hone se paradravyameM ahaMkAra mamakAra karatA hai / isase yaha bAta siddha huI, ki paradravyameM pravRttikA kAraNa khaparabhedakA nahIM jAnanA hai, aura svadravyameM pravRttikA kAraNa svarabhedakA jAnanA hai // 91 // Age AtmAkA karma kaunasA hai, aisA kahate haiM - [ AtmA ] jIva [ svabhAvaM ] apane cetanAsvarUpapariNAmako [ kurvan 1 karatA huA [ svakasya ] apane [ bhAvasya ] cetanAsvarUpabhAvakA [kartA ] kartA

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248 - rAyacandrajainazAstramAlA [ a0 2, gA0 93 - saM pudgalasya bhAvAn karoti teSAM paradharmatvAdAtmanastathAbhavanazaktyasaMbhavenAkAryatvAt tAnakurvANo na teSAM kartA syAt akriyamANAzcAtmanA te na tasya karma syuH / evamAtmanaH pudgalapariNAmo na karma // 92 // atha kathamAtmanaH pudgala pariNAmo na karma syAditi saMdehamapanudatigehAda va Na muMcadi karedi Na hi poggalANi kammANi / jIvo puggalamajjhe baharaNavi saGghakAlesu // 93 // - gRhNAti naiva na muJcati karoti na hi pudgalAni karmANi / jIvaH pudgalamadhye vartamAno'pi sarvakAleSu // 93 // -- na khalvAtmanaH pudgala pariNAmaH karma paradravyopAdAnahAnazUnyatvAt, yo hi yasya pari'rAgAdipariNAmasya tadeva tasya rAgAdipariNAmarUpaM nizcayena bhAvakarma bhaNyate / kasmAt / taptAyaHpiNDavattenAtmanA prApyatvAdvyApyatvAditi / poggaladavamayANaM Na du kattA sababhAvaNaM cidrUpAtmano vilakSaNAnAM pudgaladravyamayAnAM na tu kartA sarvabhAvAnAM jJAnAvaraNAdidravyakarmaparyAyANAmiti / tato jJAyate jIvasya rAgAdikhapariNAma eva karma tasyaiva sa karteti // 92 // 1 athAtmanaH kathaM dravyakarmarUpapariNAmaH karma na syAditi praznasamAdhAnaM dadAti -- gehadi Neva Na muMcadi karedi Na hi proggalANi kammANi jIvo yathA nirvikalpasamAdhirataH * ( karanevAlA ) [hi ] nizcayase - [ bhavati ] hotA hai / [tu ] aura [ pudgaladravyamayAnAM ] pudgaladravyamayI [ sarvabhAvAnAM ] saba dravya karma zarIrAdi bhAvoMkA [kartA] - karanevAlA [na] 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 AtmA 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 've. bhAva AtmAkara 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 pulapariNAma 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 [ pudgulAni karmANi ] pudgalIka dravyakarmAdikoM ko [naiva gRhNAti ] na to grahaNa karatA hai, aura [ na muJcati ] na chor3atA hai, tathA [hi ] nizcayase [na karoti ] karatA bhI *

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94.]. . - pravacanasAraH - 249 NamayitA dRSTaH sa tadupAdAnahAnazUnyo dRSTaH, ythaagniryHnnddisy| AtmA tu tulyakSetravartitve'pi paradravyopAdAnahAnazUnya eva / tato na sa pudgalAnAM karmabhAvena pariNamayitA syAt // 93 // athAtmanaH kutastarhi pudgalakarmabhirupAdAnaM hAnaM ceti nirUpayati sa idANiM kattA saM sagapariNAmassa dabajAdassa / AdIyade kadAI vimuccade kammadhUlIhiM / / 94 / / sa idAnI kartA san svakapariNAmasya dravyajAtasya / ___ AdIyate kadAcidvimucyate karmadhUlibhiH // 94 // : so'yamAtmA paradravyopAdAnahAnazUnyo'pi sAMprataM saMsArAvasthAyAM nimittamAtrIkRtaparaparamamuniH parabhAvaM na gRhNAti na muJcati na ca karotyupAdAnarUpeNa lohapiNDo vAgniM tathAyamAtmA na ca gRhNAti na ca muJcati na ca karotyupAdAnarUpeNa pudgalakarmANIti / kiM kurvannapi / 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 kathamitiprazne pratyuttaraM dadAti-- sa idANiM kattA saM sa idAnI kartA san sa pUrvoktalakSaNa AtmA idAnIM ko'rthaH evaM pUrvotanayavibhAgena kartA san / kasya / sagapariNAmassa nirvikAranityAnandaikalakSaNaparamasukhAmRtavyaktirUpakAryasamayasArasAdhakanizcayaratatrayAtmakakAraNasamayasAravilakSaNasya mithyAtvarAgAdivibhAvarUpasya khakIyapariNAmasya / punarapi kiM viziSTasya / dabajAdassa khakIyAtmadravyopAdAnakAraNajAtasya / AdIyade kadAI kammadhUlIhiM AdIyate badhyate / kAbhiH / karmanahIM 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 haiN||93|| Age AtmAkA pudgalamayI kA~se grahaNa tyAga kisa taraha hotA hai, yaha kahate haiM[saH] vaha paradravyake grahaNa tyAgase rahita AtmA [idAnIM] ava saMsAra avasthAmeM paradravyakA nimitta pAke [dravyajAtasya] Atmadravyase utpanna hue [khakapariNAmasya] cetanAke vikArarUpa azuddha apane pariNAmoMkA [kartA san ] kartA hotA huA [karmadhUlIbhiH ] usa azuddha cetanArUpa AtmapariNAmakA hI nimitta pra032

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250 -- rAyacandrajainazAstramAlA- [a0 2, gA0 95dravyapariNAmasya svapariNAmamAtrasya dravyatvabhUtatvAtkevalasya kalayan kartRtvaM tadeva tasya svapariNAmaM nimittamAtrIkRtyopAttakarmapariNAmAbhiH pudgaladhUlIbhirviziSTAvagAharUpeNopAdIyate kadAcinmucyate ca // 94 // atha kiMkRtaM pudgalakarmaNAM vaicitryamiti nirUpayati pariNasadi jadA appA suhamhi asumhi raagdosjudo| taM pavisadi kammarayaM NANAvaraNAdibhAvehiM // 95 // . pariNamati yadAtmA zubhe'zubhe raagdvessyutH| taM pravizati karmarajo jJAnAvaraNAdibhAvaiH // 95 // asti khalvAtmanaH zubhAzubhapariNAmakAle svayameva samupAttavaicitryakarmapudgalapariNAmaH navadhanAmbuno bhUmisaMyogapariNAmakAle samupAttavaicitryAnyapudgalapariNAmavat / tathAhidhUlIbhiH kartRbhUtAbhiH kadAcitpUrvoktavibhAvapariNAmakAle / na kevalamAdIyate vimuccade vizeSeNa mucyate tyajyate tAbhiH karmadhUlIbhiH kadAcitpUrvoktakAraNasamayasArapariNatikAle / etAvatA kimuktaM bhavati- azuddhapariNAmena badhyate zuddhapariNAmena mucyata iti // 94 // atha yathA dravyakarmANi nizcayena khayamevotpadyante tathA jJAnAvaraNAdivicitrabhedarUpeNApi svayameva pariNamantIti kathayati - pariNamadi jadA appA pariNamati yadAtmA samastazubhAzubhaparadravyaviSaye paramopekSAlakSaNaM zuddhopayogapariNAmaM muktvA yadAyamAtmA pariNamati / ka / suhamhi asuhamhi zubhe'zubhe vA pariNAme / kathabhUtaH san / rAgadosajudo rAgadveSayuktaH pariNata ityarthaH / taM pavisadi kammarayaM tadA kAle tatprasiddhaM karmarajaH pravizati / kaiH kRtvA / NANAvaraNAdipAkara jJAnAvaraNAdi karmarUpa pariNata huI pudgalakarmarUpI dhUlise [upAdIyate] grahaNaM 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 AlmA grahaNa karanevAlA vA chor3anevAlA nahIM hai, pudgala hI pudgalako grahaNa karatA hai, tathA chor3atA hai // 94 // [yadA] jisa samaya [AtmA] yaha AtmA [rAgadveSayutaH] rAga dvepa bhAvoM sahita huA [zubhe azubhe] zubha azubha bhAvoMmeM [pariNamati] pariNamana karatA hai, usI samaya [jJAnAvaraNAdibhAvaiH] jJAnAvaraNAdi ATha karmarUpa hokara [tatka

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251 96, *4.] -pravacanasAraHyathA yadA navadhanAmbubhUmisaMyogena pariNamati tadAnye pudgalAH svayameva samupAttavaicitryaiH zAdvalazilIndhrazakragopAdibhAvaiH pariNamante, tathA yadAyamAtmA rAgadveSavazIkRtaH zubhAzubhabhAvena pariNamati tadA anye yogadvAreNa pravizantaH karmapudgalAH svayameva samupAttavaicitryairtAnAvaraNAdibhAvaiH pariNamante / ataH svabhAvakRtaM karmaNAM vaicitryaM na punarAtmakRtam // 95 // athaika eva AtmA bandha iti vibhAvayati sapadeso so appA kasAyido moharAgadosehiM / kammarajehiM siliTTho baMdho tti parUvido samaye // 96 // bhAvehiM bhUmermeghajalasaMyoge sati yathA'nye pudgalAH khayameva haritapallavAdibhAvaiH pariNamanti tathA khayameva nAnAbhedapariNatairmUlottaraprakRtirUpajJAnAvaraNAdibhAvaiH paryAyairiti / tato jJAyate jJAnAvaraNAdikarmaNAmutpattiH khayaMkRtA tathA mUlottaraprakRtirUpavaicitryamapi, na ca jIvakRtamiti // 95 // atha pUrvoktajJAnAvaraNAdiprakRtInAM jaghanyotkRSTAnubhAgasvarUpaM pratipAdayati suhapayaDINa visohI timro asuhANa saMkilesammi / vivarIdo du jahaNNo aNubhAgo sabapayaDINaM // *4 // aNubhAgo anubhAgaH phaladAnazaktivizeSaH bhavatIti kriyaadhyaahaarH| kathaMbhUto bhavati / tibo tIvraH prakRSTaH paramAmRtasamAnaH / kAsAM saMbandhI / suhapayaDINaM sadvedyAdizubhaprakRtInAm / kayA kaarnnbhuutyaa| visohI tIvradharmAnurAgarUpavizuddhyA / asuhANa saMkilesammi asadvedyAdyazubhaprakRtInAM tu mithyAtvAdirUpatIvrasaMkleze sati tIbro hAlAhalaviSasadRzo bhavati / vivarIdo du jahaNNo viparItastu jaghanyo guDanimbarUpo bhavati / jaghanyavizuddhyA jaghanyasaMklezena ca madhyamavizuddhyA madhyamasaMklezena tu zubhAzubhaprakRtInAM khaNDazarkarArUpaH kAJjIraviSasthapazceti / evaMvidho jaghanyamadhyamotkRSTarUpo'nubhAgaH kAsAM saMbandhI bhavati / sabapayaDINaM mUlottaraprakRtirahitanijaparamAnandaikakhabhAvalakSaNasarvaprakAropAdeyabhUtaparamAtmadravyAdbhinnAnAM heyabhUtAnAM sarvamUlostarakarmaprakRtInAmiti karmazaktikharUpaM jJAtavyam / athAbhedanayena bandhakAraNabhUtarAgAdiparimairajaH ] vaha karmarUpI dhUla [pravizati ] isa AtmAke yogoM dvArA praveza karatI hai|| bhAvArtha-jaise varSARtumeM navIna meghoMkA jala jaba bhUmike sAtha saMyoga karatA hai, taba usa meghajalakA nimitta pAke anya pudgala Apase hI nijazaktise harI dUva (ghAsa ) aura hare pIle Adi patte, aMkura vagairaha bhAvoMsvarUpa pariNamana karate haiM, usI prakAra jaba yaha AtmA zubha azubharUpa rAga, dvepa, bhAvoMse pariNata hotA hai, tava isake zubhAzubhabhAvoMkA nimitta pAkara pudgaladravya apane Apa nAnA prakAra jJAnAvaraNAdi ATha karmarUpa pariNamatA hai| isa kAraNa yaha siddhAMta huA, ki pudgaladravya svabhAvase hI kA~kI vicitratAkA kartA hai, AtmA kartA nahIM ho sakatA // 55 // Age abhedanayakI vivakSAse AtmAko eka baMdhasvarUpa dikhalAte haiM-[sa AtmA ] vaha saMsArI jIva

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252 - rAyacandrajainazAstramAlA - [a0 2, gA0 97sapradezaH sa AtmA kaSAyito mohraagdvessaiH| karmarajobhiH zliSTo bandha iti prarUpitaH samaye // 96 // / yathAtra sapradezatve sati lodhAdibhiH kaSAyitatvAt maJjiSTharaGgAdibhirupazliSTamekaM raktaM dRSTa vAsaH, tathAtmApi sapradezatve sati kAle moharAgadveSaiH kaSAyitatvAt karmarajobhirupazliSTa eko bandho draSTavyaH zuddhadravyaviSayatvAnnizcayasya // 96 // atha nizcayavyavahArAvirodhaM darzayati eso baMdhasamAso jIvANaM NicchayeNa nnidiho| arahaMtehiM jadINaM vavahAro aNNahA bhaNido // 97 // NatAtmaiva bandho bhaNyata ityAvedayati-sapadesoM lokAkAzapramitAsaMkhyeyapradezatvAtsapradezastAvadbhavati so appA sa pUrvoktalakSaNa AtmA / punarapi kiM viziSTaH / kasAyido kaSAyitaH pariNato raJjitaH / kaiH / moharAgadosehiM nirmohkhshuddhaatmtttvbhaavnaaprtibndhibhirmohraagdvessaiH| punazca kiMrUpaH / kammarajehiM siliTTho karmarajobhiH zliSTaH karmavargaNAyogyapudgalarajobhiH 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'pyamedopacAralakSaNenAsadbhUtavyavahAreNa bandha ityabhidhIyate / kasmAt / azuddhadravyanirUpaNArthaviSayatvAdasadbhUtavyavahAranayasyeti // 96 // eso baMdhasamAso eSa bandhasamAsaH eSa bahudhA pUrvoktaprakAro rAgAdipariNatirUpo bandhasaMkSepaH keSAM saMbandhI / jIvANaM jIvAnAm / NicchayeNa NidiDo nizcayena nirdiSTaH kathitaH / kaiH [sapradezaH] lokamAtra asaMkhyAta pradezoMvAlA honese [ moharAgadveSaiH kaSAyitaH] moha-rAga-dveparUpa raMgase kasailA huA [karmarajobhiH ] jJAnAvaraNAdi ATha karmarUpI dhUli-samUhase [zliSTaH] baMdhA huA hai, [iti ] isa prakAra [ samaye ] jainasiddhAntameM [baMdhaH] baMdharUpa [prarUpina: ] kahA gayA hai / bhAvArthaH] -jaise vastra pradezoMvAlA honese lodha phiTakarI Adise kasailA hotA hai, phira vahI vastra maMjIThAdi raMgase lAla hojAtA hai, usI prakAra yaha AtmA pradezI hai, isaliya baMdhake samayameM rAga, dvepa, mohabhAvoMse raMjita huA kasailA hotA hai, tava karmarUpI dhUlise baMdha avasthAko prApta hotA hai / isa kAraNa rAga, dvepa, bhAvArUpa pariNamana nizcayabaMdha hai, karmavargaNArUpa vyavahArabaMdha 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] arhatadevane [jIvAnAM.] saMsArI jIvoMkA [ eSaH]

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/ 97.] .. -pravacanasAra: 253 eSa bandhasamAso jIvAnAM nizcayena nirdiSTaH / arhadbhiryatInAM vyavahAro'nyathA bhaNitaH // 97 // rAgapariNAma evAtmanaH karma, sa eva puNyapApadvaitam / rAgAdipariNAmasyaivAtmA kartA tasyaivopAdAtA hAtA cetyeSa zuddhadravyanirUpaNAtmako nishcynyH| yastu pudgalapariNAma AtmanaH karma sa eva puNyapApadvaitaM pudgalapariNAmasyAtmA kartA tasyopAdAtA hAtA ceti so'zuddhadravyanirUpaNAtmako vyvhaarnyH| ubhAvapyetI staH, zuddhAzuddhatvenobhayathA dravyasya kartRbhUtaiH / arahaMtehiM arhadbhiH nirdoSiparamAtmabhiH / keSAm / jadINaM jitendriyatvena zuddhAtmasvarUpe yatnaparANAM gaNadharadevAdiyatInAm / vavahAro dravyakarmarUpavyavahArabandhaH aNNahA bhaNido nizcayanayApekSayAnyathA vyavahAranayeneti bhaNitaH / kiMca rAgAdInevAtmA karoti tAneva bhute ceti nizcayanayalakSaNamidam / ayaM tu nizcayanayo dravyakarmabandhapratipAdakAsadbhUtavyavahAranayApekSayA zuddhadravyanirUpaNAtmako vivakSitanizcayanayastathaivAzuddhanizcayazca bhaNyate / dravyakarmANyAtmA karoti bhuGkte cetyazuddhadravyanirUpaNAtmakAsadbhUtavyavahAranayo bhaNyate / idaM nayadvayaM tAvadasti / kiMvatra nizcayanaya upAdeyaH na cAsadbhUtavyavahAraH / nanu rAgAdInAtmA karoti bhute cetyevaM lakSaNo nizcayanayo vyAkhyAtaH sa kathamupAdeyo bhavati / parihAramAha-rAgAdInevAtmA karoti na ca dravyakarmarAgAdaya eva bandhakAraNamiti yadA jAnAti jIvastadA rAgadvepAdivikalpapUrvokta prakAra yaha rAgapariNAma hI [nizcayena] nizcayase baMdha hai, aisA [bandhasamAsaH] baMdhakA saMkSepa kathana (sArAMza) [yatInAM] munIzvaroMko [ nirdiSTaH ] dikhalAyA hai| [anyathA] isa nizcayavaMdhase judA jo jIvoMke eka kSetrAvagAharUpa. dravyakarmabaMdha hai, vaha [vyavahAraH] upacArase baMdha [bhaNitaH] bhagavaMtane kahA hai| bhAvArtha-jo puNya pApasvarUpa 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 sAdhya rUpa 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 nizcayavaMdha kahA, aura isIko zuddha dravyakA kathana tathA grahaNa yogya kahA hai, so kyA kAraNa hai ? yaha kathana ThIka nahIM hai, kyoMki yaha rAgapariNAma to dravyakI azuddhatA karatA hai,

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'rAyacandra jainazAstramAlA [ a0 2, gA0 98 pratIyamAnatvAt / kintvatra nizcayanayaH sAdhakatamatvAdupAttaH, sAdhyasya hi zuddhatvena dravyasya zuddhatvadyotakatvAnnizcayanaya eva sAdhakatamo na punarazuddhadyotako vyavahAranayaH // 97 // 254 Calc athAzuddhanayAdazuddhAtmalAbha evetyAvedayati Na cayadi jo du samattiM ahaM samedaM ti dehadaviNesu / so sAmaNNaM cattA paDivaNNo hodi ummaggaM // 98 // na tyajati yastu mamatAmahaM mamedamiti dehadraviNeSu / sa zrAmaNyaM tyaktvA pratipanno bhavatyunmArgam // 98 // " yo hi nAma zuddhadravyanirUpaNAtmakanizcayanaya nirapekSo'zuddhadravyanirUpaNAtmaka vyavahArajAlatyAgena rAgAdivinAzArthaM nijazuddhAtmAnaM bhAvayati / tatazca rAgAdivinAzo bhavati / rAgAdivinAze cAtmA zuddho bhavati / tataH paraMparayA zuddhAtmasAdhakatvAdayamazuddhanayo'pyupacAreNa zuddha yo bhaNyate nizcayanayo na bhaNyate tathaivopAdeyo bhaNyate ityabhiprAyaH // 97 // evamAtmA svapariNAmAnAmeva kartA na ca dravyakarmaNAmiti kathanamukhyatayA gAthAsaptakena SaSThasthalaM gatam / iti 'arasamarUvaM' ityAdigAthAtrayeNa pUrva zuddhAtmavyAkhyAne kRte sati ziSyeNa yaduktamamUrtasyAtmano mUrtakarmaNA saha kathaM bandho bhavatIti tatparihArArtha nayavibhAgena bandhasamarthana mukhyatayai konaviMzatigAthAbhiH sthalaSaGkena tRtIyavizeSAntarAdhikAraH samAptaH / ataH paraM dvAdazagAthAparyantaM caturbhiH sthalaiH zuddhAtmAnubhUtilakSaNavizeSabhedabhAvanArUpacUlikAvyAkhyAnaM karoti / tatra zuddhAtmano bhAvanApradhAnatvena 'Na cayadi jo du mamatti' ityAdipAThakrameNa prathamasthale gAthA catuSTayam / tadanantaraM zuddhAtmopalambhabhAvanAphalena darzanamohagranthivinAzastathaiva cAritramohagranthi - vinAzaH krameNa tadubhayavinAzo bhavatIti kathanamukhyatvena ' jo evaM jANittA' ityAdi dvitIyavaha 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 - yahA~para 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 ba~dhA huA mAnegA, to kabhI chUTanekA upAya nahIM karegA / isaliye apanese apaneko ba~dhA mAnatA huA hI rAgAdi pariNAmoMkA tyAgI hoke, apane vItarAga pariNAmako dhAraNa karegA / isI apekSAse nizcayabaMdha zuddha dravyakA sAdhaka kahA gayA hai // 97 // Age azuddha nayase azuddhAtmAkA lAbha hotA hai,

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99. ] pravacanasAraH 255 nayopajanitamohaH san ahamidaM mamedamityAtmAtmIyatvena dehadraviNAdau paradravye mamatvaM na jahAti sa khalu zuddhAtmapariNatirUpaM zrAmaNyAkhyaM mArgaM dUrAdapahAyAzuddhAtmapariNatirUpamunmArgaMmeva pratipadyate / ato'vadhAryate azuddhanayAdazuddhAtmalAbha eva // 98 // atha zuddhanayAt zuddhAtmalAbha evetyavadhArayati -- 1 NAhaM homi paresiM Na me pare santi NANamahamekko / idi jo zAyada jhANe so appANaM havadi jhAdA / / 99 / / sthale gAthAnnayam / tataH paraM kevalidhyAnopacArakathanarUpeNa 'NihadaghaNaghAdikammA' ityAdi tRtIyasthale gAthAdvayam / tadanantaraM darzanAdhikAropasaMhArapradhAnatvena 'evaM jiNA jiniMdA' ityAdi caturthasthale gAthAdvayam / tataH paraM 'daMsaNasaMsuddhANaM' ityAdi namaskAragAthA ceti dvAdazagAthA - bhizcaturthasthale vizeSAntarAdhikAre samudAyapAtanikA / athAzuddhanayAdazuddhAtmalAbha eva bhavatItyupadizati - Na cayadi jo du mamattiM na tyajati yastu mamatAM mamakArAhaMkArAdisamasta vibhAvarahitasakalavimalakevalajJAnAdyanantaguNakharUpanijAtmapadArthanizcalAnubhUtilakSaNanizcayanayarahitatvena vyavahAramohitahRdayaH san mamatAM mamatvabhAvaM na tyajati yaH / kena rUpeNa ahaM mamedaM ti ahaM mamedamiti / keSu vipayeSu / dehadaviNesu dehadravyeSu dehe deho'hamiti paradravyeSu mamedamiti so sAmaNNaM cattA paDivaNNo hodi ummaggaM sa zrAmaNyaM tyaktvA pratipanno bhavatyunmArgaM sa puruSo jIvitamaraNalAbhAlAbhasukhaduHkhazatrumitranindAprazaMsAdiparamamAdhyasthyalakSaNaM zrAmaNyaM yatitvaM cAritraM dUrAdapahAya tatpratipakSabhUtamunmArgaM mithyAmArga pratipanno bhavati / unmArgAcca saMsAraM paribhramati / tataH sthitaM azuddhanayAdazuddhAtmalAbha eva // 98 // atha zuddhanayAcchuddhAtmalAbho bhavatIti nizcinoti--NAhaM homi paresiM Na me pare saMti nAhaM bhavAmi pareSAm / na me pare DOW yaha dikhalAte haiM - [ yaH ] jo puruSa [ dehadraviNeSu ] 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 [ tyaktvA ] 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 parabhAvoMmeM '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 bha

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rAyacandrajainazAstramAlA [a0 2, gA0 100 - 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 parasparasvasvAmisaMbandhamuMddhUya zuddhajJAnamevaikamahamityanAtmAnamutsRjyAtmAnamevAtmatvenopAdAya paradravyavyAvRttatvAdAtmanyevaikasminnagre cintAM niruNaddhi sa khalvekAgracintAnirodhakastasminnekAgracintAnirodhasamaye zuddhAtmA syAt / ato'vadhAryate zuddhanayAdeva zuddhAtmalAbhaH // 99 // atha dhruvatvAt zuddha AtmaivopalambhanIya ityupadizati-evaM NANapANaM daMsaNabhUdaM adidiyamahatthaM / dhuvamacalamaNAlaMbaM maNNe'haM appagaM suddhaM // 100 // 256 --- santIti samastacetanAcetanaparadravyeSu khakhAmisambandhaM manovacanakAyaiH kRtakAritAnumataizca khAtmAnubhUtilakSaNanizcayanabalena pUrvamapahAya nirAkRtya / pazcAt kiM karoti / NANamahamekko jJAnamaha - mekaH sakalavimalakevalajJAnamevAhaM bhAvakarmadravyakarmano karmarahitatvenaikazca / idi jo jhAyadi ityanena prakAreNa yo'sau dhyAyati cintayati bhAvayati / ka / jhANe nijazuddhAtmadhyAne sthitaH so apANa havadi jhAdA sa AtmAnaM bhavati dhyAtA / sa cidAnandaikakhabhAvaparamAtmAnaM dhyAtA bhavatIti / tatazca paramAtmadhyAnAttAdRzameva paramAtmAnaM labhate / tadapi kasmAt / upAdAna - kAraNasadRzaM kAryamiti vacanAt / tato jJAyate zuddhanayAcchuddhAtmalAbha iti // 99 // ay vAmi ] 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 [ya] 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 ekApratArUpa 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

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257 - 100.] - pravacanasAraHevaM jJAnAtmAnaM darzanabhUtamatIndriyamahArtham / dhruvamacalamanAlambaM manye'hamAtmakaM zuddham // 100 // . Atmano hi zuddha Atmaiva sadahetukatvenAnAdyanantatvAt svataHsiddhatvAca dhruvo na kiMca-: nApyanyat zuddhatvaM cAtmanaH paradravyavibhAgena svadharmAvibhAgena caikatvAt / tacca jJAnAtmakatvAddarzanabhUtatvAdatIndriyamahArthatvAdacalatvAdanAlambatvAca tatra jJAnamevAtmani bibhrataH svayaM darzanabhUtasya cAtizayaparadravyavibhAgena svadharmAvibhAgena cAsyekatvam / tathA pratiniyatasparzarasagandhavarNaguNazabdaparyAyagrAhINyanekAnIndriyANyatikramya sarvasparzarasagandhavarNaguNazabdaparyAyagrAhakasyaikasya sato'rthasyendriyAtmakaparadravyavibhAgena sparzAdigrahaNAtmakasvadharmAvibhAgena cAstyekatvam / tathA kSaNakSayapravRttaparicchedyaparyAyagrahaNamokSaNAbhAvenAcalasya dhruvatvAcchuddhAtmAnameva bhAvaye'hamiti vicArayati-maNNe 'maNNe' ityAdipadakhaNDanArUpeNa vyAkhyAnaM kriyate-manye dhyAyAmi sarvaprakAropAdeyatvena bhAvaye / sa kaH / ahaM kartA / kaM karmatApannam / appagaM sahajaparamAlAdaikalakSaNanijAtmAnam / kiM viziSTam / suddhaM rAgAdisamastavibhAvarahitam / punarapi kiM viziSTam / dhuvaM TotkIrNajJAyakaikakhabhAvatvena dhruvamavinazvaram / punarapi kathaMbhUtam / evaM NANappANaM dasaNabhUdaM evaM bahuvidhapUrvoktaprakAreNAkhaNDekajJAnadarzanAtmakam / punazca kiMrUpam / aiMdiyaM atIndriyaM mUrtavinazvarAnekendriyarahitatvenAmUrtAvinazvaraikAtIndriyakhabhAvam / punazca kIdRzam / mahatthaM mokSalakSaNamahApuruSArthasAdhakatvAnmahArtham / punarapi kiMskhabhAvam / acalaM aticapalacaJcalamanovAkkAyavyApArarahitatvena svakharUpe nizcalaM sthiram / punarapi kiMviziSTaM / aNAlaMbaM svAdhInadravyatvena sAlambanaM bharitAvasthamapi samasta[evaM] isa taraha [AtmAnaM] AtmAko [manye] mAnatA hU~, ki AtmA [zuddhaM ] parabhAvoMse rahita nirmala hai, [dhruvaM ] nizcala ekarUpa hai, [jJAnAtmAnaM] jJAnasvarUpa hai, [darzanabhUtaM ] darzanamayI hai, [atIndriyamahArthaM ] apane atIdriya 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 hU~ / 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 vipayoMkA jJAtA yaha AtmA mahA padArtha hai, isaliye isa AtmAkA pA~ca viSayarUpa paradravyase judApanA hai, paraMtu inake jAnanerUpa svabhAvase pra0 33

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258. -rAyacandrajainazAstramAlA - [a0 2, gA0 101paricchedyaparyAyAtmakaparadravyavibhAgena tatpratyayaparicchedAtmakasvadharmAvibhAgena cAstyekatvam / tathA nityapravRttaparicchedyadravyAlambanAbhAvenAnAlambasya paricchedyaparadravyavibhAgena tatpratyayaparicchedAtmakasvadharmAvibhAgena cAstyekatvam / evaM zuddha AtmA cinmAtrazuddhanayasya tAvanmAnanirUpaNAtmakatvAt ayameka eva ca dhruvatvAdupalabdhavyaH, kimanyairadhvanInAGgasaMgacchamAnAnekamArgapAdapacchAyAsthAnIyairadhruvaiH // 100 // athAdhruvatvAdAtmano'nyannopalabhanIyamityupadizati dehA. vA daviNA vA suhadukkhA vAdha sttumittjnnaa| jIvassa Na,saMti dhuvA dhuvovaogappago appA // 101 // dehA vA draviNAni vA sukhaduHkhe vAtha zatrumitrajanAH / jIvasya na santi dhruvA dhruva upayogAtmaka AtmA // 101 // Atmano hi paradravyAvibhAgena paradravyoparajyamAnasvadharmavibhAgena cAzuddhatvanibandhanaM na parAdhInaparadravyAlambanarahitatvena 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 paJcendriyabhogo, pabhogasAdhakAni paradravyANi ca / na kevalaM dehAdayo dhruvA na bhavanti suhadukkhA vA nirvikAraparamAnandaikalakSaNakhAtmotthasukhAmRtavilakSaNAni sAMsArikasukhaduHkhAni vA / adha 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 jJeyapadArthose 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 cinmAna vastu hai, yahI eka TaMkotkIrNa dhruva hai, aura aMgIkAra karane yogya hai| jaise mArgameM gamana karate hue pathika-janoMko aneka vRkSoMkI chAyA vinAzIka aura adhruva hotI hai, usI prakAra isa AtmAke paradravyake saMbaMdhase aneka adhruvabhAva utpanna hote haiM, unase kucha sAdhya [ iSTa ] kI siddhi nahIM hotI / isaliye eka nityasvarUpa yahI avalaMbana yogya hai, vAkI 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 paMce

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102.] -pravacanasAraH 259 kiMcanApyanyadasaddhetamattvenAdyantatvAtparataH siddhatvAca dhruvamasti / dhruva upayogAtmA zuddha Atmaiva / ato'dhruvaM zarIrAdikamupalabhyamAnamapi nopalabhe zuddhAtmAnamupalabhe dhruvam // 101 // athaiva zuddhAtmopalambhAtkiM syAditi nirUpayati jo evaM jANittA jhAdi paraM appagaM visuddhappA / sAgAro'NAgAro khavedi so mohaduggaMThiM // 102 // ya evaM jJAtvA dhyAyati paramAtmAnaM vizuddhAtmA / sAgAro'nAgAraH kSapayati sa mohadurgranthim // 102 // amunA yathoditena vidhinA zuddhAtmAnaM dhruvamadhigacchatastasminneva pravRtteH zuddhAtmatvaM syAt / tato'nantazakticinmAtrasya paramasyAtmana ekAgrasaMcetanalakSaNaM dhyAnaM syAt , tataH aho bhavyAH sattumittajaNA zatrumitrAdibhAvarahitAdAtmano bhinnAH zatrumitrAdijanAzca / yadyetat sarvamadhruvaM tarhi kiM dhruvamiti cet / dhuvo dhruvaH shaashvtH| sa kH| appA nijAtmA / kiNvishissttH| uvaogappago trailokyodaravivaravartitrikAlaviSayasamastadravyaguNaparyAyayugapatparicchittisamarthakeva'lajJAnadarzanopayogAtmaka iti / evamadhruvatvaM jJAtvA dhruvakhabhAve khAtmani bhAvanA kartavyeti tAtparyam // 101 // evamazuddhanayAdazuddhAtmalAbho bhavatIti kathanena prathamagAthA / zuddhanayAcchuddhAtmalAbho bhavatIti kathanena dvitIyA / dhruvatvAdAtmaiva bhAvanIya iti pratipAdanena tRtiiyaa| Atmano'nyadadhruvaM na bhAvanIyamiti kathanena caturthI ceti zuddhAtmavyAkhyAnamukhyatvena prathamasthale gAthAcatuSTayaM gatam / ayaivaM pUrvoktaprakAreNa zuddhAtmopalambhe sati kiM phalaM bhavatIti prazne pratyuttaramAha--jhAdi dhyAyati jo yaH kartA / kam / appagaM nijAtmAnam / kathaMbhUtam / paraM paramAnantajJAnAdiguNAdhAratvAtparandriya viSayajanya sukha duHkha [vA atha] athavA aura [zatrumitrajanAH] 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 azuddhatAke kAraNa haiM / ve AtmAke kucha nahIM lagate, vinAzIka haiM, aura jo yaha AtmA hai, vaha anAdi anaMta hai, utkRSTase 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 [ paramAtmAna] sabase utkRSTa zuddhAtmAko [dhyAyati] ekAgrapanese ciMtavana karatA hai, [saH]

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260 - rAyacandrajainazAstramAlA - [a0 2, gA0 103sAkAropayuktasya cAvizeSeNaikAgracetanaprasiddharAsaMsArabaddhadRDhataramohadurgrantherudanthanaM syAt / ataH zuddhAtmopalambhasya mohagranthibhedaH phalam // 102 // atha mohagranthibhedArdika syAditi nirUpayati jo NihadamohagaMThI rAgapadose khavIya saamnnnne| hojaM samasuhadukkho so sokkhaM akkhayaM lahadi // 103 // yo nihatamohagranthI rAgapradveSau kSapayitvA zrAmaNye / ___ bhavan samasukhaduHkhaH sa saukhyamakSayaM labhate // 103 // mohagranthikSapaNAddhi tanmUlarAgadveSakSapaNaM tataH samasukhaduHkhasya paramamAdhyasthalakSaNe zrAmaNye bhavanaM tato'nAkulatvalakSaNAkSayasaukhyalAbhaH / ato mohagranthibhedAkSayasaukhyaM phalam // 103 // mutkRSTam / kiMkRtvA pUrvam / evaM jANittA evaM pUrvoktaprakAreNa svAtmopalambhalakSaNakhasaMvedanajJAnena jJAtvA / kathaMbhUtaH san dhyAyati / visuddhappA khyAtipUjAlAbhAdisamastamanorathajAlarahitatvena vizuddhAtmA san / punarapi kathaMbhUtaH / sAgAro'NAgAro sAgAro'nAgAraH / athavA sAkArAnAkAraH / sahAkAreNa vikalpena vartate sAkAro jJAnopayogaH, anAkAro nirvikalpo darzanopayogastAbhyAM yuktaH sAkArAnAkAraH / athavA sAkAraH savikalpo gRhasthaH anAkAro nirvikalpastapodhanaH athavA sahAkAreNa liGgena cihnana vartate sAkAro yatiH anAkArazcihnarahito gRhasthaH / khavedi so mohaduggaThiM ya evaM guNaviziSTaH kSapayati sa mohadurgranthim / moha eva durgranthiH zuddhAtmarucipratibandhako darzanamohastam / tataH sthitametat-Atmopalambhasya mohananthivinAza eva phalam // 102 // atha darzanamohagranthibhedArika bhavatIti prazne samAdhAnaM dadAti-jo NihadamohagaMThI yaH pUrvasUtroktaprakAreNa nihatadarzanamohagranthibhUtvA rAgapadose khavIya nijazuddhAtmanizcalAnubhUtilakSaNavItarAgacAritrapratibandhako caritramohasaMjJau rAgadveSau kSapayitvA / ka / sAmaNNe vaha [vizuddhAtmA] nirmala AtmA hotA huA [ mohadurgranthi ] mohakI anAdi kAlakI viparIta buddhirUpI gA~Thako [kSapayati ] kSINa ( naSTa ) karatA hai / bhAvArtha-jo purupa zuddha avinAzI AtmAke svabhAvako prApta hotA hai, arthAt usa svabhAvameM ramaNa karatA hai, usake zuddhAtmabhAva pragaTa hotA hai, usake bAda anata caitanya-zakti sahita paramAtmAkA jAnanerUpa ekAgra dhyAna hotA hai, isaliye gRhastha athavA muni yadi nizcala 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 khulanese kyA hotA hai, yaha kahate haiM-[yaH] jo puruSa [nihatamohanandhiH ] mohakI gA~Thako dUra karatA huA [zrAmaNye] yati avasthAmeM [ rAgadveSau ] iSTa aniSTa padArtho meM prIti aprItibhAvako [kSapayitvA ]

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261 104.] -pravacanasAraH'. athaikAgryasaMcetanalakSaNaM dhyAnamazuddhatvamAtmano nAvahatIti nizcinoti jo khavidamohakaluso visayaviratto maNo nnibhittaa| samavahido sahAve so appANaM havadi jhAdA // 104 // yaH kSapitamohakaluSo viSayavirakto mano nirudhya / samavasthitaH svabhAve sa AtmAnaM bhavati dhyAtA // 104 // Atmano hi parikSapitamohakaluSasya tanmUlaparadravyapravRttyabhAvAdviSayaviraktatvaM syAt , tato'dhikaraNabhUtadravyAntarAbhAvAdudadhimadhyapravRttaikapotapatatriNa iva ananyazaraNasya manaso khasvabhAvalakSaNe zrAmaNye / punarapi kiM kRtvA / hojaM bhUtvA / kiMviziSTaH / samasuhadukkho nijazuddhAtmasaMvittisamutpannarAgAdivikalpopAdhirahitaparamasukhAnubhavena sAMsArikasukhaduHkhotpannaharSaviSAdarahitatvAtsamasukhaduHkhaH / so sokkhaM akkhayaM lahadi sa evaM guNaviziSTo bhedajJAnI saukhyamakSayaM labhate / tato jJAyate darzanamohakSayAcAritramohasaMjJarAgadvepavinAzatazca sukhaduHkhamAdhyasthyalakSaNazrAmaNye'vasthAnaM tenAkSayasukhalAmo bhavatIti // 103 // atha nijazuddhAtmaikAgryalakSaNadhyAnamAtmano'tyantavizuddhiM karotItyAvedayati-jo khavidamohakaluso yaH kSapitamohakaluSaH moho darzanamohaH kaluSazcAritramohaH pUrvasUtradvayakathitakramaNa kSapitau mohakalaSau yena- sa bhavati kSapitamohakaluSaH / punarapi kiMviziSTaH / visayaviratto mohakaluSarahitakhAtmasaMvittisamutpannasukhasudhArasAsvAdabalena kaluSamohodayajanitaviSayasukhAkAGkSArahitatvAdviSayaviraktaH / punarapi kathaMbhUtaH / samavavido samyagavasthitaH / ka / sahAve nijaparamAtmadravye khabhAve / kiMkRtvA pUrvam / maNo NibhittA viSayakaSAyotpannavikalpajAla 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 dvepakA 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 purupa [kSapitamohakaluSaH] moharUpa mailako kSaya karatA huA tathA [viSayaviraktaH.] paradravyarUpa iSTa aniSTa iMdriyoMke viSayoMse virakta huA manaHnirudhya] caMcala cittako vAhya viSayoMse

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.. -- - - - --- 262 - rAyacandrajainazAstramAlA - [a0 2, gA0 104nirodhaH syAt / tatastanmUlacaJcalatvavilayAdanantasahajacaitanyAtmani svabhAve samavasthAna syAt / tattu svarUpapravRttAnAkulaikAgrasaMcetanatvAt dhyAnamityupagIyate / ataH svabhAvAvasthAnarUpatvena dhyAnamAtmano'nanyatvAt dhyAnamAtmaiveti // 104 // rUpaM mano nirudhya nizcalaM kRtvA so appANaM havadi jhAdA sa evaMguNayuktaH purupaH khAtmAnaM bhavati dhyAtA / tenaiva zuddhAtmadhyAnenAtyantikI muktilakSaNAM zuddhiM labhata iti / tataH sthitaM zuddhAtmadhyAnAjIvo vizuddho bhavatIti / kiMca dhyAnena kilAtmA zuddho jAtaH tatra viSaye caturvidhavyAkhyAnaM kriyate / tathAhi--dhyAnaM dhyAnasantAnastathaikadhyAnacintA dhyAnAnvayasUcanamiti / tatraikAgryacintAnirodho dhyAnam / tacca zuddhAzuddharUpeNa dvidhA / atha dhyAnasantAnaH kathyate yatrAntarmuhUrtaparyantaM dhyAnaM tadanantaramantarmuhUrtaparyantaM tattvacintA punarapyantarmuhUrtaparyantaM dhyAnaM punarapi tataH cinteti pramattApramattaguNasthAnavadantarmuhUrte'ntarmuhUrte gate sati parAvartanamasti sa dhyAnasantAno bhaNyate / sa ca dharmadhyAnasaMbandhI / zukladhyAnaM punarupazamazreNikSapakazreNyArohaNe bhavati / tatra cAlpakAlatvAtparAvartanarUpadhyAnasantAno na ghaTate / idAnIM dhyAnacintA kathyate yatra dhyAnasantAnavaddhyAnaparAvarto nAsti dhyAnasaMbandhinI cintAsti tatra yadyapi kvApi kAle dhyAnaM karoti tathApi sA dhyAnacintA bhaNyate / atha dhyAnAnvayasUcanaM kathyate yatra dhyAnasAmagrIbhUtA dvAdazAnuprekSA anyadvA dhyAnasaMbandhi saMvegavairAgyavacanaM vyAkhyAnaM vA tat dhyAnAnvayasUcanamiti / anyathA vA caturvidhaM dhyAnavyAkhyAnaM dhyAtA dhyAnaM phalaM dhyeyamiti / athavArtaraudradharmyazuklavibhedena caturvidha rokakara [khabhAve samavasthitaH] apane anaMta sahaja caitanyasvarUpameM [samavasthitaH] ekAgra nizcalabhAvameM ThaharatA hai, [sa] vaha puruSa [AtmAnaM] TaMkotkIrNa nija zuddha jIvadravyakA [dhyAtA] dhyAna karanevAlA [bhavati ] hotA hai| bhAvArthajaba 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, tava 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 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

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/ 105.] - pravacanasAraH - 263 263 athopalabdhazuddhAtmA sakalajJAnI kiM dhyAyatIti praznamAsUtrayatiNihadaghaNaghAdikammo paccakkhaM savabhAvatacaNhU / NeyaMtagado samaNo jhAdi kamaDhe asaMdeho // 105 // nihataghanaghAtikarmA pratyakSaM srvbhaavtttvjnyH| jJeyAntagataH zramaNo dhyAyati kamarthamasaMdehaH // 105 // loko hi. mohasadbhAve jJAnazaktipratibandhakasadbhAve ca satRSNatvAdapratyakSArthatvAnavacchinaviSayatvAbhyAM cAbhilaSitaM jijJAsitaM saMdigdhaM cArthaM dhyAyan dRSTaH, bhagavAn sarvajJastu dhyAnavyAkhyAnaM tadanyatra kathitamasti // 104 // evamAtmaparijJAnAddarzanamohakSapaNaM bhavatIti kathanarUpeNa prathamagAthA, darzanamohakSayAcAritramohakSapaNaM bhavatIti kathanena dvitIyA, tadubhayakSayeNa mokSo bhavatIti pratipAdanena tRtIyA cetyAtmopalambhaphalakathanarUpeNa dvitIyasthale gAthAtrayaM gatam / athopalabdhazuddhAtmatattvasakalajJAnI kiM dhyAyatIti praznamAkSepadvAreNa pUrvapakSaM vA karoti-NihadaghaNaghAdikammo pUrvasUtroditanizcalanijaparamAtmatattvapariNatirUpazuddhadhyAnena nihataghanaghAtikarmA / paccakkhaM savabhAvatacaNhU pratyakSaM yathA bhavati tathA sarvabhAvatattvajJaH sarvapadArthaparijJAtakharUpaH NeyaMtagado jJeyAntagataH jJeyabhUtapadArthAnAM paricchittirUpeNa pAraMgataH / evaM vizeSaNatrayaviziSTaH samaNo jIvitamaraNAdisamabhAvapariNatAtmasvarUpaH zramaNo mahAzramaNaH sarvajJaH jhAdi kamaI dhyAyati kamarthamiti praznaH / athavA kamartha dhyAyati na kamapItyAkSepaH / kathaMbhUtaH san / asaMdeho asandehaH saMzayAdirahita iti / ayamatrArthaH-yathA ko'pi devadatto viSayasukhanimittaM vidyArAdhanAdhyAnaM karoti yadA vidyA siddhA bhavati tatphalabhUtaM viSayasukhaM ca siddhaM bhavati tadArAdhanAdhyAnaM na karoti, tathAyaM bhagavAnapi kevalajJAnavidyAnimittaM tatphalabhUtAnantasukhanimittaM ca pUrva chamasthAvasthAyAM 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 dRr3havaddha ghAtiyAkarmokA nAza kiyA hai, [pratyakSaM ] parokSatAse rahita sAkSAt [ sarvabhAvatattvajJaH] samastapadArthoMke jAnanevAle [jJeyAntagataH] jAnane yogya padArthoMke pArako prApta [asaMdehaH] saMzaya, vimoha, vibhramase rahita aise [zramaNaH] mahAmuni kevalI [ kamartha ] kisa padArthakA [ dhyAyati] dhyAna karate haiN| bhAvArtha-isa saMsAra meM mohakarmake udayase jJAnake ghAtaka karmake udayase ye saMsArI jIva tRSNAvanta haiM, isaliye ina jIvoMko sakala 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 kevalIbhagavAna to ghAtiyAkarma rahita haiM, samasta padArthoke sAkSAtkAra karanevAle haiM, aura

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rAyacandrajainazAstramAlA [ a0 2, gA0 106 nihitaghanaghAtikarmatayA mohAbhAve jJAnazaktipratibandhakAbhAve ca nirastatRSNatvAtpratyakSasarvabhAvatattvajJeyAntagatatvAbhyAM ca nAbhilaSati na jijJAsati na saMditi ca kuto'bhilaSito jijJAsita saMdigdhadhArthaH / evaM sati kiM dhyAyati // 105 // 264 Dis -- athaitadupalabdhizuddhAtmA sakalajJAnI dhyAyatItyuttaramA sUtrayati - savAbAdhavijutto samaMtasabakkhasokkhaNANaDo / bhUdo akkhAtIdo jhAdi aNakkho paraM sokkhaM // 106 // sarvAbAdhaviyuktaH samantasarvAkSasaukhyajJAnADhyaH / bhUto'kSAtIto dhyAyatyanakSaH paraM saukhyam // 106 // ayamAtmA yadaiva sahajasaukhyajJAnabAdhAyatanAnAmasArvadikkAsakalapuruSasaukhyajJAnAyatanAnAM cAkSANAmabhAvAtsvayamanakSatvena vartate tadeva pareSAmakSAtIto bhavan nirAbAdhasahajasaukhyajJAnatvAt sarvAbAdhaviyuktaH, sArvadikkasakalapuruSasaukhyajJAnapUrNatvAtsamanta zuddhAtmabhAvanArUpaM dhyAnaM kRtavAn idAnIM taddhyAnena kevalajJAnavidyA siddhA tatphalabhUtamanantasukhaM ca siddham kimarthaM dhyAnaM karotIti praznaH AkSepo vA, dvitIyaM ca kAraNaM parokSe'rthe dhyAnaM bhavati bhagavataH sarva 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 indriyarahitaH na kevalaM khayamatIndriyo 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 / samaMtasabakkhasokkhaNANaDDo samantataH sAmastyena sparzanAdisarvAkSa saukhyajJAnADhyaH / samantataH saba padArthoMkA pramANa ( mApa) karanevAle haiM, isaliye ina sarvajJake koI cIjakI icchA nahIM rahI, aura kucha jAnanA bhI bAkI na rahA, isa kAraNa kevalI bhagavAna ke dhyAna kaise hosakatA 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 ghAtiyA karmoMse rahita aura samantasarvAkSa saukhyajJAnAkhyaH ] sarvAMga paripUrNa AtmAke anaMtasukha aura 2

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107.] - pravacanasAraH -- 265 sarvAkSasaukhyajJAnADhyazca bhavati / evaMbhUtazca sarvAbhilASajijJAsAsaMdehAsaMbhave'pyapUrvamanAkulatvalakSaNaM paramasaukhyaM dhyAyati / anAkulatvasaMgataikAgrasaMcetanamAtreNAvatiSThata iti yAvat / IdRzamavasthAnaM ca sahajajJAnAnandasvabhAvasya siddhatvasya siddhireva // 106 // . athAyameva zuddhAtmopalambhalakSaNo mokSasya mArga ityavadhArayati evaM jiNA jiNiMdA siddhA maggaM samudvidA samaNA / jAdA Namotthu tesiM tassa ya NivANamaggassa // 107 // evaM jinA jinendrAH siddhA mArga samutthitAH zramaNAH / jAtA namo'stu tebhyastasmai ca nirvANamArgAya // 107 // yataH sarva eva sAmAnyacaramazarIrAstIrthakarAH acaramazarIrA mumukSavazvAmunaiva yathoditena sarvAtmapradezairvA sparzanAdisarvendriyANAM saMbandhitvena ye jJAnasaukhye dve tAbhyAmADhyaH paripUrNa ityarthaH / tadyathA-ayaM bhagavAnekadezodbhavasAMsArikajJAnasukhakAraNabhUtAni sarvAtmapradezodbhavakhAbhAvikAtIndriyajJAnasukhavinAzakAni ca yAnIndriyANi nizcayaratnatrayAtmakakAraNasamayasAravalenAtikrAmati vinAzayati yadA tasminneva kSaNe samastabAdhArahitaH sannatIndriyamanantamAtmosthasukhaM dhyAyalyanubhavati pariNamati / tato jJAyate kevalinAmanyaccintAnirodhalakSaNaM dhyAnaM nAsti kiMtvidameva paramasukhAnubhavanaM vA dhyAnakAryabhUtAM karmanirjarAM dRSTvA dhyAnazabdenopacaryate / yatpunaH sayogikevalinastRtIyazukladhyAnamayogikevalinazcaturthazukladhyAna bhavatItyuktaM tadupacAreNa jJAtavyamiti sUtrAbhiprAyaH // 106 // evaM kevalI kiM dhyAyatIti praznamukhyatvena prathamagAthA / paramasukhaM 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, tava vAdhAoM (rukAvahahoM)se rahita huA anaMtajJAna anaMtasukha sahita hotA hai, aise kevalI bhagavAnameM yadyapi kucha prApta karanekI icchA nahIM rahI, aura kucha jAnane kI bhI abhilApA 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 pUrva meM ba~dhe hue karmokI 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 hai / isa prakAra svAbhAvika jJAnAnandasvarUpa siddhatvakI siddhi bhagavAnake hI hai // 106 // Age zuddha AtmAkI prApti hI mokSamArga hai, nizcaya karate haiM; pra0 34

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- rAyacandrajainazAstramAlA - [a0 2, gA0 107-. zuddhAtmatattvapravRttilakSaNena vidhinA pravRttamokSasya mArgamadhigamya siddhA babhUvuH, na. punaranyathApi / tato'vaMdhAryate kevalamayameka eva mokSasya mArgoM na dvitIya iti / alaM ca prapaJcena / teSAM zuddhAtmatattvapravRttAnAM tasya zuddhAtmatattvapravRttirUpasya mokSamArgasya cApratyastamitabhAvyabhAvakavibhAgatvena no AgamabhAvanamaskAro'stu / avadhArito mokSamArgaH kRtyamanuSThIyate // 107 // 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 anAgArakevalinaH / jiNiMdA na kevalaM jinA jinendrAzca tIrthakaraparamadevAH / kathaMbhUtAH santaH ete siddhA jAtAH / maggaM samudvidA nijaparamAtmatattvAnubhUtilakSaNamArga mokSamArga samutthitA AzritAH / kena / evaM pUrva bahudhA vyAkhyAtakrameNa / na kevalaM jinA jinendrA anena mArgeNa siddhA jAtAH samaNA sukhaduHkhAdisamatAbhAvanApariNatAtmatattvalakSaNAH zeSA acaramadehazramaNAzca / acaramadehAnAM kathaM siddhatvamiti cet / "tavasiddha Nayasiddhe saMjaH siddhe carittasiddha ya / NANammi daMsaNammi ya siddhe sirasA NamaMsAmi // " iti gAthAkathitakramaNaikadezena Namotthu tesiM namo'stu tebhyaH / anantajJAnAdisiddha. guNasmaraNarUpo bhAvanamaskAro'stu tassa ya NidhANamaggassa tasmai nirvikArasvasaMvittilakSaNanizcayaratnatrayAtmakanirvANamArgAya ca / tato'vadhAryate ayameva mokSamArgo nAnya iti // 107 // [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 dhAraka tIrthakara aura [zramaNAH] eka do paryAya dhAraNakara mokSa jAnevAle aise mokSAbhilASI muni haiM, ve [ siddhAH ] mokSameM siddha avasthAko [jAtAH ] prApta hue haiM, [ tebhyaH] una savako [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 AtmAkI pravRttirUpa mokSamArgako pAkara hI mukta hue haiM / zuddhAtmAke anubhava vinA dUsarA koI mokSamArga nahIM hai, yahI advitIya mArga hai / ava bahuta vistAra kahA~taka kiyA jAve, sArAMza itanA hai, ki jo zuddhAtmatattvameM pravartamAna haiM, aise siddha parameSTiyoMko aura jo zuddhAtmatattvakI pravRttimayI * anubhadharUpa mokSamArga hai, usako dravya bhAvarUpa namaskAra hove // 107 //

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108.] - pravacanasAraHathopasaMpadye sAmyamiti pUrvapratijJAM nirvahan mokSamArgabhUtaM svayamapi zuddhAtmapravRttimAsUtrayati tamhA taha jANittA appANaM jANagaM sabhAveNa / parivajAmi mamattiM uvADhido Nimbhamattammi // 108 // tasmAttathA jJAtvAtmAnaM jJAyakaM svabhAvena / parivarjayAmi mamatAmupasthito nirmamatve // 10 // ahameSa mokSAdhikArI jJAyakasvabhAvAtmatattvaparijJAnapurassaramamatvanirmamatvahAnopAdAnavidhAnena kRtvAntarasyAbhAvAtsarvArambheNa zuddhAtmani pravartate / tathAhi-ahaM hi tAvat jJAyaka eva svabhAvena, kevalajJAyakasya ca sato mama vizvenApi sahajajJeyajJAyakalakSaNa eva saMbandhaH na punaranye svakhAmilakSaNAdayaH sNbndhaaH| tato mama na vacanApi mamatvaM sarvatra nirmamatvameva / athaikasya jJAyakabhAvasya samastajJeyabhAvasvabhAvatvAtprotkIrNalikhitanikhAtakIlitamajitasamAvartitapratibimbitavattatra kramapravRttAnantabhUtabhavadbhAvivicitraparyAyaprAgbhAramagAdhasvabhAvaM gambhIra samastamapi dravyajAtamekakSaNa eva pratyakSayantaM jJeyajJAyakalakSaNasaMbandha__ atha 'upasaMpayAmi sammaM jatto NivANasaMpattI' ityAdi pUrvapratijJAM nirvAhayan svayamapi mokSamArgapariNatiM khIkaroti pratipAdayati-tamhA yasmAtpUrvoktazuddhAtmopalambhalakSaNamokSamArgeNa jinA jinendrAH zramaNAzca siddhA jAtAstasmAdahamapi taha tathaiva tenaiva prakAreNa jANittA jJAtvA / kam / appANaM nijaparamAtmAnam / kiM viziSTam / jANagaM jJAyakaM kevalajJAnAdyanantaguNasvabhAvam / kena kRtvA jJAtvA / sabhAveNa samastarAgAdivibhAvarahitazuddhabuddhaikasvabhAvena / pazcAt kiM karomi / parivajjAmi pari samantAdvarjayAmi / kAm / mamattiM samastacetanAcetanamizraparadravyasaMbandhinI mamatAm / kathaMbhUtaH san / uvadrido upasthitaH pariNataH / ka / Nimmamattammi samastaparadravyamamakArAhaMkArarahitatvena nirmamatvalakSaNe paramasAmyAbhidhAne vItarAgacAritre tatpariNatanijazuddhAtmakhabhAve vA / tathAhi-ahaM tAvatkevalajJAnadarzanasvabhAvatvena jJAyakaikaTotkIrNaAge AcAryane jo pUrva pratijJA kI thI, ki maiM samatAbhAvoMko avalaMbatA hU~, aba usIkA nirvAha (pAlana) karate hue mokSamArgarUpa 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 tIrthakarAdikoMne svarUpa jAnake zuddhAtmAkA anubhava kiyA hai, usI taraha maiM bhI [svabhAvena ] apane AtmIka bhAvase [jJAyaka] sakala jJeyapadArthoko jAnanevAle [ AtmAnaM ] AtmAko [jJAtvA ] samasta paradravyase bhinna jAnakara [ mamatA] para vastumeM mamatvavuddhiko [parivarjayAmi ] saba tarahase chor3atA hU~, aura [nirmamatve ] svarUpameM nizcala hoke vItarAga bhAvameM [ upasthitaH] sthita hotA huuN| bhAvArtha-jo 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

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268 - rAyacandrajainazAstramAlA- [a0 2, gA0 108syAnivAryatvenAzakyavivecanatvAda pAttavaizvarUpyamapi sahajAnantazaktijJAyakasvabhAvenaikyarUpyamanujjhantamAsaMsAramanayaiva sthityA sthitaM mohenAnyathAdhyavasyamAnaM zuddhAtmAnameSa mohamutkhAya yathAsthitamevAtiniHprakampaH saMpratipadye / svayameva bhavatu cAsyaivaM darzanavizuddhimUlayA samyagjJAnopayuktatayAtyantamavyAvAdharatatvAtsAdhorapi sAkSAtsiddhabhUtasya khAtmanastathAbhUtAnAM paramAtmanAM ca nityameva tadekaparAyaNatattvalakSaNo bhAvanamaskAraH // 108 // khabhAvaH / tathAbhUtasya sato mama nu kevalaM svakhAmyAdayaH paradravyasaMbandhA na santi / nizcayena jJeyajJAyakasaMbandho nAsti / tataH kAraNAtsamastaparadravyamamatvarahito bhUtvA paramasAmyalakSaNe nijazuddhAtmani tiSThAmIti / kiMca 'uvasaMpayAmi samma' ityAdikhakIyapratijJA nirvAhayanvayamapi mokSamArgapariNati svIkarotyevaM yaduktaM gAthApAtanikA prArambhe tena kimuktaM bhavati-ye tAM pratijJAM gRhItvA siddhiM gatAstaireva sA pratijJA vastuvRttyAM samAptiM nItA / kundakundAcAryadevaiH punanidarzanAghikAradvayarUpagranthasamAptirUpeNa samAptiM nItA / zivakumAramahArAjena tu tadranthazravaNena ca / kasmAditi cet / ye mokSaM gatAsteSAM sA pratijJA paripUrNA jAtA / na caiteSAM kasmAt / caraMmaMdehatvAbhAvAditi // 108 // evaM jJAnadarzanAdhikArasamAptirUpeNa caturthasthale gAthAdvayaM gatam / evaM nijazuddhAtmabhAvanArUpamokSamArgeNa ye siddhiM gatA ye ca tadArAdhakAsteSAM darzanAdhikArApekSayAvasAnamaGgalArtha granthApekSayA madhyamaGgalArtha ca tatpadAbhilASI bhUtvA namaskAraM karotizuddhAtmAmeM pravartatA hai| usa pravRttikI rIti isa taraha hai-maiM nijasvabhAvase jJAyaka (jAnanevAlA) hU~, isa kAraNa samasta paravastuoMke sAtha merA jJeyajJAyaka sambadha 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 ava maiM mohako dUra 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 akhaDita sukhameM tiSThe hue sAkSAt siddhasvarUpa bhagavAna, 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 //

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*5.] - pravacanasAraH - 269 "jainaM jJAnaM jJeyatattvapraNetR sphItaM zabdabrahma, samyagvigAhya / saMzuddhAtmadravyamAtraikavRttyA nityaM yuktaiH sthIyate'smAbhirevam // 1 // jJeyIkurvannaJjasAsImavizvaM jJAnIkurvan jJeyamAkrAntabhedam / AtmIkurvan jJAnamAtmAnyabhAsi sphUrjatyAtmA brahma saMpadya sadyaH // 2 // dravyAnusAri caraNaM caraNAnusAri dravyaM mitho dvayamidaM nanu savyapekSam / tasmAnmumukSuradhirohatu mokSamArga dravyaM pratItya yadi vA caraNaM pratItya // 3 // " __ iti tattvadIpikAyAM pravacanasAravRttau zrImadamRtacandrasUriviracitAyAM jJeyatattvaprajJApano nAma dvitIyaH zrutaskandhaH samAptaH // 2 // dasaNasaMsuddhANaM sammaNNANovajogajuttANaM / avAbAdharadANaM Namo Namo siddhasAhUNaM // 5 // Namo Namo namo namaH punaH punarnamaskaromIti bhaktiprakarpa darzayati / kebhyaH / siddhasAhUNaM siddhasAdhubhyaH / punarapi kathaMbhUtebhyaH / siddhazabdavAcyakhAtmopalabdhilakSaNArhatsiddhebhyaH sAdhuzabdavAcyamokSasAdhakAcAryopAdhyAyasAdhubhyaH / punarapi kathaMbhUtebhyaH / dasaNasaMsuddhANaM mUDhatyAdipaJcaviMzatimalarahitasamyagdarzanasaMzuddhebhyaH / punarapi kathaMbhUtebhyaH / sammaNNANovajogajuttANaM saMzayAdirahitaM samyagjJAnaM tasyopayogaH samyagjJAnopayogaH, yogo nirvikalpasamAdhi:tarAgacAritramityarthaH tAbhyAM yuktAH samyagjJAnopayogayuktAstebhyaH / punazca kiMrUpebhyaH / avAvAdharadANaM samyagjJAnAdibhAvanotpannAvyAbAdhAnantasukharatebhyazca // 5 // iti namaskAragAthAsahita'sthalacatuSTayena caturthavizeSAntarAdhikAraH samAptaH / evaM 'asthittaNicchidassa hi' ityAdyekAdazagAthAparyantaM zubhAzubhazuddhopayogatrayamukhyatvena prathamo vizeSAntarAdhikArastadanantaraM 'apadeso paramANU padesametto ya' ityAdigAthAnavakaparyantaM pudgalAmAM parasparabandhamukhyAvena dvitIyo vizepAntarAdhikArastataH paraM 'arasamarUvaM' ityAdi ekonaviMzatigAthAparyantaM jIvasya pudgalakarmaNA saha bandhamukhyatvena tRtIyo vizepAntarAdhikArastatazca Na cayadi jo du mamatti' ityAdi dvAdazagAthAparyantaM vizeSabhedabhAvanAcUlikAvyAkhyAnarUpazcaturtho cAritravizepAntarAdhikAra ityekAdhikapaJcAzagAthAbhirvizeSAntarAdhikAracatuSTayena vizepabhedabhAvanAbhidhAnazcaturtho'ntarAdhikAraH samAptaH / iti zrIjayasenAcAryakRtAyAM tAtparyavRttau 'tamhA daMsaNamAI' ityAdi paJcatriMzadgAthAparyantaM sAmAnyajJeyavyAkhyAnaM tadanantaraM 'davaM jIva' ityAghekonaviMzatigAthAparyantaM jIvapudgaladharmAdibhedena vizepajJeyavyAkhyAnaM tatazca 'sapadesehi samaggo' ityAdi gAthASTakaparyantaM sAmAnyabhedabhAvanA tataH paraM 'atthittaNicchidassa hi' ityAyekAdhikapaJcAzadgAthAparyantaM vizeSabhedabhAvanA cetyantarAdhikAracatuSTayena trayodazAdhikazatagAthAbhiH samyagdarzanAdhikAranAmA jJeyAdhikArAparasaMjJo dvitIyo mahAdhikAraH samAptaH 2 iti zrIpAMDe hemarAjakRta zrIpravacanasAra siddhAMtakI vAlAvavodha bhApATIkAmeM jJeyatatvakA adhikAra pUrNa huA // 2 //

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[a0 3, gA0 1 -- rAyacandrajainazAstramAlA - caaritraadhikaarH||3|| / atha pareSAM caraNAnuyogasUcikA cUlikA / tatra "dravyasya siddhau caraNasya siddhiH dravyasya siddhizcaraNasya siddhau / buddhati karmAviratAH pare'pi dravyAviruddhaM caraNaM carantu" iti caraNAcaraNe parAn prayojayati-'esa surAsura' ityAdi 'sese' ityAdi 'te te' ityAdi / evaM paNamiya siddhe jiNavaravasahe puNo puNo samaNe / paDivajadu sAmaNNaM jadi icchadi dukkhaparimokkhaM // 1 // ___ kArya pratyatraiva granthaH samApta iti jJAtavyam / kasmAditi cet / 'uvasaMpayAmi samma' iti pratijJAsamApteH / ataHparaM yathAkrameNa saptAdhikanavatigAthAparyantaM cUlikArUpeNa cAritrAdhikAravyAkhyAnaM prArabhyate / tatra tAvadutsargarUpeNa cAritrasya saMkSepavyAkhyAnam / tadanantaramapavAdarUpeNa tasyaiva cAritrasya vistaravyAkhyAnam / tatazca zrAmaNyAparanAmamokSamArgavyAkhyAnam / tadanantaraM zubhopayogavyAkhyAnamityantarAdhikAracatuSTayaM bhavati / tatrApi prathamAntarAdhikAre paJcasthalAni 'evaM paNamiya siddhe' ityAdi gAthAsaptakena dIkSAbhimukhapuruSasya dIkSAvidhAnakathanamukhyatayA prathamasthalam / ataHparaM 'vadasamididiya' ityAdimUlaguNakathanarUpeNa dvitIyasthale gAthAdayam / tadanantaraM guruvyavasthAjJApanArthaM 'liMgaggahaNe' ityAdi ekA gAthA / tathaiva prAyazcittakathana- . mukhyatayA 'payadamhi' ityAdi gAthAdvayamiti samudAyena tRtIyasthale gAthAtrayam / athAdhArAdizAstrakathitakrameNa tapodhanasya saMkSepasamAcArakathanArtha 'adhivAse va' ityAdi caturthasthale __ isake bAda cAritrakA adhikAra prAraMbha karate haiM jo jIva mokSAbhilApI 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 haiN| ina donoMmeM jo eka na hove, to mokSamArga bhI na ho, isaliye ina donoMkA jAnanA yogya hai| isI kAraNa cAritrakA svarUpa kahate haiN| Age cAritrake AcaraNameM anya jIvoMko yukta karate haiN| jo dravyakA jJAna hove, to cAritrake AcaraNakI acchI taraha siddhi hone, aura jo cAritra ho, to dravyakA jJAna 'saphala hove / ina donoMkI paraspara siddhi hai| isa kAraNa jo jIva kriyAmeM pravRtta hote hai, ve Atmadravyake jAnanese avirodhI kriyAkA AcaraNa karo, ahaMbuddhi rahita nirabhi. lApI hoke aacro| isI liye AcArya anya jIvoMke hitake nimitta yatyAcAra kahate hai / pUrva hI graMthAraMbhake AdimeM "esa surAsura" ityAdi gAdhAoMse paMcaparameSThiyoMko namaskAra kiyA thA, unhIM gAthAoMse isa yatyAcArake AraMbhameM bhI AcArya namaskAra

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--pravacanasAraH 1.] .. 271 evaM praNamya siddhAn jinavaravRSabhAn punaH punaH zramaNAn / pratipadyatAM zrAmaNyaM yadIcchati duHkhaparimokSam // 1 // yathA mamAtmanA duHkhamokSArthinA, 'kicA arihaMtANaM' iti 'tesiM' iti arhatsiddhAcAryopAdhyAyasAdhUnAM praNativandanAtmakanamaskArapuraHsaraM vizuddhadarzanajJAnapradhAnaM sAmyanAma zrAmaNyamavAntaragranthasandarbhobhayasaMbhAvitasausthityaM svayaM pratipannaM pareSAmAtmApi yadi gAthAtrayam / tadanantaraM bhAvahiMsAdravyahiMsAparihArArtha 'apayattAdo cariyA' ityAdipaJcamasthale sUtraSaTamityekaviMzatigAthAbhiH sthalapaJcakena prathamAntarAdhikAre samudAyapAtanikA / tadyathA-athAsannabhavyajIvAMzcAritre prerayati-paDivajadu pratipadyatAM svIkarotu / kim / sAmaNNaM zrAmaNyaM cAritram / yadi kim / icchadi jadi dukkhaparimokkhaM yadi ca duHkhaparimokSamicchati / sa kaH kartA / parepAmAtmA / kathaM pratipadyatAm / evaM evaM pUrvoktaprakAreNa 'esa surAsuramaNusiMda' ityAdi gAthApaJcakena paJcaparameSThinamaskAraM kRtvA mamAtmanA duHkhamokSArthinAnyaiH pUrvoktabhavyairvA yathA taccAritraM pratipannaM tathA pratipadyatAm / kiM kRtvA pUrvam / paNamiya praNamya / kAn / siddhe aJjanapAdakAdisiddhivilakSaNakhAtmopalabdhisiddhisametasiddhAn / jiNavaravasahe sAsAdanAdikSINakaSAyAntA ekadezajinA ucyante zeSAzcAnAgArakevalino jinavarA bhaNyante / tIrthakaraparamadevAzca jinavaravRSabhA iti tAn 'jinavaravRpabhAn / na kevalaM tAn praNamya puNo puNo samaNe ciccamatkAramAtranijAtmasamyakzraddhAnajJAnAnuSThAnarUpanizcayaratnatrayAcaraNapratipAdanasAdhakatvodhatAn zramaNazabdavAcyAnAcAryopAdhyAyasAdhUMzca punaH punaH praNamyeti / kiMca pUrva granthaprArambhakAle zAmyamAzrayAmIti zivakumAramahArAjanAmA pratijJAM karotIti bhaNitam / idAnIM tu mahAsmanA cAritraM pratipannamiti pUrvAparavirodhaH / parihAramAha-granthaprArambhAtpUrvameva dIkSA gRhItA tiThati paraM kiMtu granthakaraNavyAjena kApyAtmAnaM bhAvanApariNataM darzayati / kApi zivakumAramahArAja kApyanyaM bhavyajIvaM vA / tena kAraNenAtra granthe puruSaniyamo nAsti kAlaniyamo karate haiM / aba phira AcArya namaskArapUrvaka dayAlu hoke kahate haiM-[evaM] isa prakAra "esa surAsura" ityAdi gAthAoMkara [jinavaravRSabhAna ] jinavaroMmeM zreSTha aise arahaMtoMko [ siddhAn ] siddhoMko [punaH punaH] aneka bAra [zramaNAn ] muniyoMko [praNamya namaskAra karake 'bhavyajIvoMko cAritrameM preraNA karanekA upadeza karate haiM, ki he bhavyajIvo ! jaise duHkhakA nAza karaneke liye merI AtmAne paMcaparameSThiyoMko baMdanA (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

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" 272 [ a0 3, gA0. 2 duHkhamokSArthI tathA tatpratipadyatAM yathAnubhUtasya tatpratipattirvatmanaH praNetAro vayamime tiSThAma iti // 1 // atha zramaNo bhavitumicchan pUrvaM kiM kiM karotItyupadizatiApiccha baMdhuvagaM vimocido gurukalattaputtehiM / Asija NANadaMsaNacarittatavavI riyAyAraM // 2 // ApRcchya vandhuvargaM vimocito gurukalatraputraiH / AsAdya jJAnadarzanacAritratapovIryAcAram // 2 // - rAyacandrajainazAstramAlA - - # --- yo hi nAma zramaNo bhavitumicchati sa pUrvameva bandhuvargamApRcchate, gurukalatraputrebhya AtmAnaM vimocayati, jJAnadarzanacAritratapovIryAcAramAsIdati / tathAhi -- evaM candhuvargamApRcchate, aho idaMjanazarIrabandhuvargavartina AtmAnaH asya janasya AtmA na kiMcanApi yuSmAkaM bhavatIti nizcayena yUyaM jAnIta tata ApRSTA yUyaM, ayamAtmA adyodbhinnajJAnajyotiH AtmAnamevAtmano'nAdibandhumupasarpati / aho idaMjanazarIrajanakasyAtman, aho idaMjanazarIrajananyA Atman asya janasyAtmA na yuvAbhyAM janito bhavatIti nizcayena yuvAM jAnItaM tata imamAtmAnaM yuvAM vimuJcataM, ayamAtmA adyodbhinnajJAnajyotiH nAstItyabhiprAyaH // 1 // atha zramaNo bhavannicchanpUrvaM kSamitavyaM karoti -- 'uvaDido hodi so samaNo' ityagre paSThagAthAyAM yadvyAkhyAnaM tiSThati tanmanasi dhRtvA pUrva kiM kRtvA zramaNo bhaviSyatIti vyAkhyAti--Apiccha ApRcchya pRSTvA / kam / baMdhuvaggaM gotram / tataH kathaMbhUto bhavati / vimocido vimocitaratyakto bhavati / kaiH kartRbhUtaiH / gurukalattaputtehiM pitRmAtRkalatraputraiH / punarapi kiM kRtvA zramaNo bhaviSyati / Asijja AsAdya Azritya / kam / NANadaMsaNaca - rittatavavIriyAyAraM jJAnadarzana cAritratapovIryAcAramiti / atha vistaraH - aho bandhuvargapitRmAtRkalatraputrAH, ayaM madIyAtmA sAMpratamuniparamavivekajyotissan svakIyacidAnandaikakhabhAvaM paramAtmAnameva nizcayanayenAnAdivandhuvarga pitaraM mAtaraM kalatraM putraM cAzrayati tena kAraNena mAM muJcata. yUyamiti kSamitavyaM karoti / tatazca kiM karoti / paramacaitanyamAtra nijAtmatattva sarva prakAropAdeya ruciparicchittinizcalAnubhUtisamastaparadravyecchAnivRttilakSaNatapazcaraNa svazaktyanavagUhanavIryAcArarUpaM nizcayapaJcAcAramAcArAdicaraNagranthakathitatatsAdhakavyavahArapaJcAcAraM cAzrayatItyarthaH / AcaraNa karo // 1 // Age jo muni honA cAhatA hai, vaha pahale kyA kyA kare, usakI paripATIko kahate haiM- [ baMdhuvarga ] apane kuTuMbasamUhako [ ApRcchaya ] pU~chakara [ gurukalatraputraiH ] mA vApa strIjana aura putra inase [ vimocitaH ] mukta huA [ jJAnadarzanacAritratapovIryAcAraM ] ATha prakArakA jJAnAcAra, ATha tarahakA darzanAcAra, teraha prakArakA cAritrAcAra, vArahaprakAra tapAcAra aura Atmazaktiko prApta karanevAlA aisA vIryAcAra, isa taraha pA~ca AcAroMko [ AsAdya ] svIkAra karake

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2.] 273 . - pravacanasAraHAtmAnamevAtmano'nAdijanakamupasarpati / aho idaMjanazarIraramaNyA Atman , asya janasyAtmAnaM na tvaM ramayasIti nizcayena tvaM jAnIhi tata imamAtmAnaM vimuJca, ayamAtmA adyodbhinnajJAnajyotiH svAnubhUtimevAtmano'nAdiramaNImupasarpati / aho idaMjanazarIraputrasyAtman , asya janasyAtmano na tvaM janyo bhavasIti nizcayena tvaM jAnIhi tata imamAtmAnaM vimuJca, ayamAtmA aghodbhinnajJAnajyotiH AtmAnamevAtmano'nAdijanyamupasarpati / evaM gurukalatraputrebhya AtmAnaM vimocayati / tathA aho kAlavinayopadhAnabahumAnAnihnavArthavyaJjanatadubhayasaMpannalakSaNajJAnAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi tvAM tAvadAsIdAmi yAvattvatpadAsAt zuddhamAtmAnamupalabhate / aho niHzaGkitatvaniHkAzritatvanirvicikitsatvanirmUDhadRSTitvopabRMhaNasthitikaraNavAtsalyaprabhAvanAlakSaNadarzaatra yadgotrAdibhiH saha kSamitavyavyAkhyAnaM kRtaM tadatrAtiprasaMganiSedhArtham / tatra niyamo nAsti / kathamiti cet / pUrvakAle pracureNa bharatasagararAmapANDavAdayo rAjAna eva jinadIkSAM gRhNanti, tatparivAramadhye yadA ko'pi mithyAdRSTirbhavati tadA dharmasyopasagaM karotIti / yadi punaH ko'pi 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 smjho| isaliye tumase pU~chatA hU~, ki yaha merI AtmAmeM jJAna-jyoti pragaTa huI hai, isa kAraNa apanA AtmasvarUpa hI anAdi bhAI vaMdhuko prApta hotA hai / aho isa janake. zarIrake tuma mAtA pitAo; isa janakA AtmA tumane utpanna nahIM kiyA, yaha tuma nizcayase samajho, isaliye tuma isa mere AtmAke vipayameM 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 hai| he janake zarIrakA putra; tU isa janake AtmAse nahIM utpanna huA, yaha nizcayase samajha / isa kAraNa isameM mamatA bhAva chor3a, yaha AtmA jJAnajyotikara 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 virakta hI hai, usako kuTumbase pUchanekA kucha kArya hI nahIM rahA, paraMtu yadi kuTumbase virakta hove, aura jaba kucha kahanA par3e, tava vairAgyake kAraNa kuTumbake samajhAneko isa tarahake vacana nikalate haiM / yahA~para aisA nahIM samajhanA, ki jo virakta hove, to kuTumbako rAjI karake hI hove / pra0 35

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274 - rAyacandrajainazAstramAlA - [a0 3, gA0 2nAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi tvAM tAvadAsIdAmi yAvat tvatprasAdAt zuddhamAtmAnamupalabhate / aho mokSamArgapravRttikAraNapaJcamahAvratopetakAyavADmanoguptIryAbhASeSaNAdAnanikSepaNapratiSThApanasamitilakSaNacAritrAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi tvAM tAvadAsIdAmi yAvattvatprasAdAt zuddhamAtmAnamupalabhate / aho anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezaprAyazcittavinayavaiyAvRttyaskhAdhyAyadhyAnavyutsargalakSaNatapaAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi tvAM tAvadAsIdAmi yAvattvatprasAdAt zuddhamAtmAnamupalabhate / aho samamanyate gotrasammataM kRtvA pazcAttapazcaraNaM karomi tasya pracureNa tapazcaraNameva nAsti kathamapi tapazcaraNe gRhIte'pi yadi gotrAdimamatvaM karoti tadA tapodhana eva na bhavati / tathAcoktamkuTumba yadi kisI taraha rAjI na hove, taba kuTumbake bharose rahanese virakta kabhI ho hI nahIM sktaa| isa kAraNa kuTumbake pUchanekA niyama nahIM hai| jo kabhI kisI jIvako muni-dazA dhAraNake samaya kucha kahanA hI hove, to pUrvokta prakAra upadezarUpa vacana 'nikalate haiN| usa tarahake 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 bhAvoMse apaneko bhinna mAnatA hai, aura parabhAvarUpa sabhI zubhAzubha kriyAoMko heyarUpa jAnatA hai, aMgIkAra nahIM krtaa| lekina vahI samyagdRSTI jIva pUrva vadhe hue karmoM ke udayase aneka prakArake vibhAva (vikAra) bhAvaoNsvarUpa pariNamatA hai, to bhI una bhAvoMse virakta hai, vaha yaha jAnatA hai, ki jabataka isa azuddha pariNatikI sthiti hai, tabataka yaha avazya hotI hai, isa kAraNa AkulatArUpa bhAvoMko bhI nahIM prApta hotA / yaha samyagdRSTI jIva to sakala dravya bhAvarUpa vibhAvabhAvoMkA tabhI tyAga karacukA, java 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 bhAvoMrUpa pariNamana karatA hai, usa pariNamanakI apekSA yAgatA 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 paMcAcAroMko grahaNa karatA hai| usakI rIti batalAte haiM-he kAla, vinaya, upadhAna, bahumAna, anidrava, artha vyaMjana, tadubhayarUpa ATha prakAra jJAnAcAra; maiM tujhako jAnatA hU~, ki tU zuddhAtma svarUpakA nizcaya karake

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3.] -pravacanasAraH 275 stetarAcArapravartakakhazaktyanigRhanalakSaNavIryAcAra, na zuddhasyAtmanastvamasIti nizcayena jAnAmi tathApi tvAM tAvadAsIdAmi yAvattvatprasAdAt zuddhamAtmAnamupalabhate / evaM jJAnadarzanacAritratapovIryAcAramAsIdati ca // 2 // athAtaH kIdRzo bhavatItyupadizati samaNaM gaNiM guNaTuM kularUvavayovisiTTamiTThadaraM / samaNehi taM pi paNado paDiccha maM cedi aNugahido // 3 // zramaNaM gaNinaM guNADhyaM kularUpavayoviziSTamiSTataram / / . zramaNaistamapi praNataH pratIccha mAM cetyanugRhItaH // 3 // tato hi zrAmaNyArthI praNato'nugRhItazca bhavati / tathAhi-AcaritAcAritasamastavi-. "jo sakalaNayararajaM puvaM caiUNa kuNai ya mamattiM / so Navari liMgadhArI saMjamasAreNa NissAro" // 2 // atha jinadIkSArthI bhavyo jainAcAryamAzrayati-samaNaM nindAprazaMsAdisamacittatvena pUrvasUtroditanizcayavyavahArapaJcAcArasya caraNAbharaNapravINatvAt zramaNam / guNahUM caturazItilakSaguNASTAdazasahasrazIlasahakArikAraNottamanijazuddhAtmAnukhabhAva nahIM hai, to bhI maiM tabataka aMgIkAra karatA hU~, jabataka ki tere prasAdase zuddhAtmAko prApta ho jAU~ / aho niHzaMkitatva, niHkAMkSitatva, nirvicikitsatva, nirmUDhadRSTitva, upabRMhaNa, sthitikaraNa, vAtsalya, prabhAvanAsvarUpa, darzanAcAra; tU zuddhAtmAkA svarUpa nahIM hai, aisA maiM nizcayase jAnatA hU~, to bhI tujhako tabataka svIkAra karatA hU~, javataka tere prasAdase zuddha AtmAko prApta ho jaauuN| 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 hojaauuN| aho samasta AcArakI pravRttike var3hAnemeM svazaktike pragaTa karanevAle vIryAcAra; maiM nizcayase jAnatA hU~, ki tU zuddhAtmAkA svarUpa nahIM hai, paraMtu 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 vAda 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 vinatI karatA huA [ anugRhItaH ] AcArya dIkSAkA upadeza dete haiM, aura aMgIkAra karate

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276 - rAyacandrajainazAstramAlA- [a03, gA0 3-- ratipravRttisamAnAtmarUpazrAmaNyatvAt zramaNaM, evaMvidhazrAmaNyAcaraNAcAraNapravINatvAt guNADhyaM, sakalalaukikajananiHzaGkasevanIyatvAt kulakramAgatakrauryAdidoSavarjitatvAcca kulaviziSTaM, antaraGgazuddharUpAnumApakabahiraGgazuddharUpatvAt rUpaviziSTaM, zaizavavArdhakyakRtavuddhiviklavatvAbhAvAdyauvanodrekakriyAviviktabuddhitvAcca vayoviziSTaM, niHzeSitayathoktazrAmaNyAcaraNAcAraNaviSayapauruSeyadoSatvena mumukSubhirabhyupagatataratvAt zramaNairiSTataraM ca gaNinaM zuddhAtmatattvopalambhasAdhakamAcAryaM zuddhAtmatattvopalambhAsiddhyA . mAmanugRhANetyupasarpan bhUtiguNenADhyaM mRtaM paripUrNatvAdguNADhyam / kularUvavayovisiTuM lokadugucchArahitatvena jinadIkSAyogyaM kulaM bhaNyate / antaraGgazuddhAtmAnubhUtirUpakaM nimranthanirvikAraM rUpamucyate / zuddhAtmasaMvittivinAzakArivRddhabAlayauvanodrekajanitabuddhivaikalyarahitaM vayazceti taiH 'kularUpavayobhirviziSTatvAtkularUpavayoviziSTam / iTTadaraM sammatam / kaiH / samaNehiM nijaparamAtmatattvabhAvanAsahitasamacittazramaNairanyAcAryaiH guNiM evaMvidhaguNaviziSTaM, paramabhAvanAsAdhakadIkSAdAyakamAcAryam / taM pi paNado na kevalamAcAryamAzrito bhavati praNato'pi bhavati / kena rUpeNa / paDiccha maM he bhagavan , anantajJAnAdijinaguNasaMpattikAraNabhUtAyA anAdikAle'tyantadurlabhAyA bhAvasahitajinadIkSAyAH pradAnena prasAdena mAM pratIccha khIkuru cedi aNugahido haiM / ve AcArya kaise haiM, ki [zramaNaM] paMcAcArake AcaraNa karanemeM tathA karAnemeM pravINa arthAt sAmyabhAvalIna haiM, [ guNAvaM] yatipadavIkA Apa AcaraNa karanemeM anyako AcaraNa karAnemeM pravINa honese guNoMkara paripUrNa haiM, [kularUpavayoviziSTaM ] kulase, rUpase, umarase, vizepatA liyehue ( utkRSTa ) haiM, aura ve [ zramaNaiH ] muktike icchuka mahAmuniyoMkara [iSTataraM] atipriya haiN| bhAvArtha-jo uttama kulameM utpanna huA hai, usakI sava loka niHzaMka hote hue sevA karate haiM, jo uttama kulotpanna hogA, usake kulakI paripATIse hI krUra bhAvAdika dopoMkA abhAva nizcayase hogaa| isase kulakI vizepatA liye hue hI AcArya hote haiM, AcAryake vAharase rUpakI vizeSatA aisI hai, ki dekhanese unameM aMtaraMgakI 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 vizepatA isa taraha hai, ki bAlaka, vRddha avasthAmeM buddhikI vikalatAse rahita haiM, aura javAna avasthAmeM kAma-vikArase buddhikI vikalatA hotI hai, usase bhI rahita haiN| aisI avasthAkI vizepatA liye hue AcArya kahe gaye haiM, aura samasta siddhAMtokta munikI kriyAke AcaraNa karane tathA karAne meM jo kabhI pIche dopa huA ho, usako batalAnevAle haiM, tathA guNakA upadeza karanevAle haiM / isaliye atyaMta priya haiN| 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

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4.1: . : . - pravacanasAraH - 277 praNato bhavati / evamiyaM te zuddhAtmatattvopalambhasiddhiriti tena prArthitArthena saMyujyamAno'nugRhIto bhavati // 3 // . athAto'pi kIdRzo bhavatItyupadizati NAhaM homi paresiMNa me pare Nasthi majjhamiha kiNci| idi Nicchido jidiMdo jAdo jdhjaadruuvdhro||4|| .. nAhaM bhavAmi pareSAM na me pare nAsti mameha kiMcit / .. iti nizcito jitendriyaH yAto yathAjAtarUpadharaH // 4 // . tato'pi zrAmaNyArthI yathAjAtarUpadharo bhavati / tathAhi-ahaM tAvanna kiMcidapi pareSAM bhavAmi pare'pi na kiMcidapi mama bhavanti, sarvadravyANAM paraiH saha tattvataH samastasaMbandhazUnyatvAt / tadiha SaDdravyAtmake loke na mama kiMcidapyAtmano'nyadastIti nizcitana kevalaM praNato bhavati, tenAcAryeNAnugRhItaH khIkRtazca bhavati / he bhavya, nissArasaMsAre durlabhabodhi prApya nijazuddhAtmabhAvanArUpayA nizcayacaturvidhArAdhanayA manuSyajanma saphalaM kurvityanena prakAreNAnugRhIto bhavatItyarthaH // 3 // atha guruNA svIkRtaH sannIdRzo bhavatItyupadizatiNAhaM homi paresiM nAhaM bhavAmi pareSAm / nijazuddhAtmanaH sakAzAtparepA . bhinnadravyANAM saMbandhI na bhavAmyaham / Na me.pare na me saMbandhIni paradravyANi, Natthi majjhamiha kiMci nAsti mameha kiMcidapi paradravyaM mama nAsti / idi Nicchido iti nizcitamatirjAtaH / jidiMdo jAdo indriyamanojanitavikalpajAlarahitAnantajJAnAdiguNakharUpanijaparamAtmadravyAdviparItendriyanoindriyANAM jayena jitendriyazca saMjAtaH san jadhajAdarUvadharo jor3akara vinatI karatA hai, ki prabho; maiM saMsArase bhayabhIta huA hU~, so mujhako zuddhAsmatattvakI siddhi honeke liye dIkSA do / taba AcArya kahate haiM, ki tujhako zuddhAtmatattvakI siddhi (prApti) karanevAlI yaha bhagavatI-dIkSA hai| aisA kahakara vaha .mumukSu AcAryase kRpAyukta 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 [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 purupa muni honA cAhatA hai, usake prathama to aise bhAva hote haiM, ki na maiM paradravyakA hU~, aura na mere paradravya hai, kyoMki koI dravya apanA svarUpa chor3akara kisIse milatA nahIM hai, sava jude jude haiN| isaliye saMsArameM jo nokarma, dravyakarma, bhAvakarmarUpa samasta parabhAva haiM, unameM merA svarUpa kucha bhI nahIM hai| maiM savase bhinna avinAzI TaMkotkIrNa

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278 - rAyacandrajainazAstramAlA - [a0 3, gA0 5- . matiH paradravyakhakhAmisaMvandhAnAmindriyanoindriyANAM jayena jitendriyazca san dhRtayathAniSpannAtmadravyazuddharUpatvena yathAjAtarUpadharo bhavati // 4 // arthatasya yathAjAtarUpadharatvasyAsaMsArAnabhyastatvenAtyantamaprasiddhasyAbhinavAbhyAsakauzalopalabhyamAnAyAH siddhergamakaM bahiraGgAntaraGgaliGgadvaitamupadizati, jadhajAdarUvajAdaM uppADidakesamaMsugaM suddhaM / rahidaM hiMsAdIdo appaDikammaM vadi liMgaM // 5 // mucchAraMbhavimukaM juttaM uvajogajogasuddhIhiM / liMgaM Na parAvekkhaM apuNabhavakAraNaM jeNhaM // 6 // jugalaM / yathAjAtarUpajAtamutpATitakezazmazrukaM zuddham / rahitaM hiMsAdito'pratikarma bhavati liGgam // 5 // mUrchArambhavimuktaM yuktamupayogayogazuddhibhyAm / liGgaM na parApekSamapunarbhavakAraNaM jainam // 6 // yugalam / Atmano hi tAvadAtmanA yathoditakrameNa yathAjAtarUpadharasya jAtasyAyathAjAtarUpadharatvapratyayAnAM moharAgadveSAdibhAvAnAM bhavatyevAbhAvaH, tadabhAvAttu tadbhAvabhAvino nivasanayathAjAtarUpadharaH vyavahAreNa nagnatvaM yathAjAtarUpaM nizcayena tu khAtmarUpaM taditthaMbhUtaM yathAjAtarUpaM dharatIti yathAjAtarUpadharaH nirgrantho jAta ityarthaH // 4 // atha tasya pUrvasUtroditayathAjAtarUpadharasya nimranthasyAnAdikAladurlabhAyAH khAtmopalabdhilakSaNasiddhergamakaM cihaM vAhyAbhyantaraliGgadvayamAdizati-jadhajAdarUvajAdaM pUrvasUtroktalakSaNayathAjAtarUpeNa nimranyatvena jAtamutpanna yathAjAtarUpajAtam / uppADidakesamaMsugaM kezazmazrusaMskArotpannarAgAdidoSavarjanArthamutpATitakezazmazrukam / suddhaM niravadyacaitanyacamatkAravisadRzena sarvasAvadyayogena rahitatvAcchuddham / rahidaM hiMsAdIdo zuddhacaitanyarUpanizcayaprANahiMsAkAraNabhUtAyA rAgAdipariNatilakSaNanizcaya. hiMsAyA abhAvAt hiMsAdirahitam / appaDikammaM havadi paramopekSAsaMyamavalena dehapratikAravastumAtra 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 [utpATitakezazmazrukaM ] loMca karaDAle haiM, zira DAr3hIke vAla jisane aisA [zuddha ] samasta parigraharahita honese nirmala [hiMsAditaH rahitaM] hiMsA Adi pApa yogoMse rahita aura [apratikarma] zarIrake samhAlanekI athavA sajAnekI kriyAkara rahita, aisA

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-pravacanasAra: 279 bhUSaNadhAraNasya mUrdhajavyaJjanapAlanasya sakiMcanatvasya sAvadyayogayuktatvasya zarIrasaMskArakaraNatvasya cAbhAvAdyathAjAtarUpatvamutpATitakezazmazrutvaM zuddhatvaM hiMsAdirahitatvamapratikarmatvaM ca bhavatyeva, tadetadvahiraGga liGgam / tathAtmano yathAjAtarUpadharatvApasAritAyathAjAtarUpadharatvapratyayamoharAgadveSAdibhAvAnAmabhAvAdeva tadbhAvabhAvino mamatvakarmaprakramapariNAmasya zubhAzubhoparattopayogatatpUrvakatathAvidhayogAzuddhiyuktatvasya paradravyasApekSatvasya rahitatvAdapratikarma bhavati / kim / liMgaM evaM paJcavizeSaNaviziSTaM liGgaM dravyaliGgaM jJAtavyamiti prathamagAthA gatA // mucchAraMbhavimukaM paradravyakAGkSArahitanirmohaparamAtmajyotirvilakSaNA bAhyadravye mamatvabuddhimUrchA bhaNyate, manovAkkAyavyApArarahitaciccamatkArapratipakSabhUta Arambho vyApArastAbhyAM mUrchArambhAbhyAM vimuktaM mUrchArambhavimuktam / juttaM uvajogajogasuddhIhiM nirvikArasvasaMvedanalakSaNa upayogaH nirvikalpasamAdhiogaH tayorupayogayogayoH zuddhirupayogayogazuddhistayA yuktam / Na parAvekkhaM nirmalAnubhUtipariNateH parasya paradravyasyApekSayA rahitaM na parApekSam / apuNabbhavakAraNaM punarbhavavinAzakazuddhAtmapariNAmAviparItApunarbhavasya mokSasya kAraNamapunarbhavakAraNam / jeNhaM jinasya saMbandhIdaM jinena proktaM vA jainam / evaM paJca[liGgaM] munIzvarake dravyaliMga [bhavati] hotA hai / tathA [mUrchArambhaviyuktaM] paradravyameM mohase utpanna mamatArUpa pariNAmoMke AraMbhase rahita [ upayogayogazudvibhyAM ] jJAnadarzanarUpa caitanyapariNAmasvarUpa upayoga aura mana vacana kAyakI kriyArUpa yoga inakI zuddhi arthAt zubhAzubharUpa raMjakatAse 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 / bhAvArtha-yathAjAtarUpa ( nigraMthapane ) 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 var3hAnevAle jo vastra AbhUSaNa haiM, unakA abhAva tathA sira DADhIke bAloMkI rakSAkA abhAva hotA hai, niSparigraha dazA hotI hai, pApakriyAse rahita hotA 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 avasthAkara 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 vAhya cinhoMse aura aMtaraMga cinhoMse yathAjAtarUpakA

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2.80 - rAyacandrajainazAstramAlA- [a0 3, gA0 7cAbhAvAnmUrchArambhaviyuktatvamupayogayogazuddhiyuktatvamaparApekSatvaM ca bhavatyeva, tadetadantaraGgaM liGgam // 5 // 6 // . athaitadubhayaliGgamAdAyaitadetatkRtvA ca zramaNo bhavatIti bhavatikriyAyAM vandhuvargapracchanakriyAdizeSasakalakriyANAM caikakartRkatvamudyotayanniyatA zrAmaNyapratipattirbhavatItyupadizati AdAya taM pi liMgaM guruNA parameNa taM nnmNsittaa| : socA savadaM kiriyaM uvahido hodi so smnno||7|| . AdAya tadapi liGgaM guruNA parameNa taM namaskRtya / / . zrutvA savratAM kriyAmupasthito bhavati sa zramaNaH // 7 // tato'pi zramaNo bhavitumicchan liGgadvaitamAdatte guruM namasyati vratakriye zRNoti athopatiSThate upasthitazca paryAptazrAmaNyasAmagrIkaH zramaNo bhavati / tathAhi-tata idaM yathAjAtarUpadharatvasya gamakaM bahiraGgamantaraGgamapi liGgaM prathamameva guruNA parameNAhaTTArakeNa tadAtve ca vizeSaNaviziSTaM bhavati / kiMm / liMgaM bhAvaliGgamiti / iti dravyaliGgabhAvaliGgasvarUpaM jJAtavyam // 5 // 6 // athaitalliGgadvaitamAdAya pUrva bhAvinaigamanayena yaduktaM paJcAcArakharUpaM tadidAnI svIkRtya tadAdhAreNopasthitaH svastho bhUtvA zramaNo bhavatItyAkhyAti-AdAya taM pi liMga AdAya gRhItvA tatpUrvoktaM liGgadvayamapi / kathaMbhUtam / dattamiti kriyAdhyAhAraH / kena dattam / guruNA parameNa divyadhvanikAle paramAgamopadezarUpeNAITTArakeNa / dIkSAkAle tu dIkSAguruNA, liGgagrahaNAnantaraM taM NamaMsittA taM guruM namaskRtya socA tadanantaraM zrutvA / kAm / kiriyaM kriyAM bRhatpratikramaNAm / kiM viziSTAm / savadaM savratAM vratAropaNasahitAm / uvaTThido tatazcopasthitaH svasthaH san hodi so samaNo sa pUrvoktastapodhana idAnI zramaNo bhavatIti / ito vistaraH-pUrvoktaliGgadvayagrahaNAnantaraM pUrvasUtroktapaJcAcAramAzrayati tatazcAnantajJAnAdiguNadhAraka hotA hai, taba isake munipada kahA hai // 5 // 6 // Age do prakArake liMgako aMgIkArakara anya kriyAoMko karake hI muni hotA hai, isa kAraNa kuTumbIlokoMko pU~chane Adika kriyAse lekara Age jo samasta kriyA muni-padakI pUrNatA taka hai, una sava 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 liGgaM] dravya bhAva bhedase do prakArake liMgako [ AdAya ] aMgIkAra karake, [taM namaskRtya ] dIkSAke denevAle arhata vA AcAryako [namaskRtya] namaskAra karake aura [ savratAM] pA~ca mahAvatoM sahita [kriyAM] munikI AcAra vidhiko [zrutvA ] sunakara [ saH] vaha munipadakA icchuka puruSa [ upasthitaH] munipadako ekAgratAse avalambanakara tiSTatA huA [zramaNaH ] sabameM samadRSTi honese paripUrNa sAkSAt muni hotA hai| bhAvArtha-jo muni honA cAhatA hai, yaha prathama

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8. --pravacanasAraH 281 dIkSAcAryeNa tadAdAnavidhAnapratipAdakatvena vyavahArato dIyamAnatvAddattamAdAnakriyayA saMbhAvya tanmayo bhavati / tato bhAvyabhAvakabhAvapravRttetaretarasaMvalanapratyastamitavaparavibhAgatvena dattasarvasvamUlottaraparamagurunamaskriyayA saMbhAvya bhAvastavavandanAmayo bhavati / tataH sarvasAvadhayogapratyAkhyAnalakSaNaikamahAvratazravaNAtmanA zrutajJAnena samaye bhavantamAtmAnaM jAnan sAmAyikamadhirohati / tataH samastAvadyakarmAyatanaM kAyamutsRjya yathAjAtarUpaM kharUpamekamekAgreNAlambya vyavatiSThamAna upasthito bhavati, upasthitastu sarvatra samadRSTitvAtsAkSAcchramaNo bhavati // 7 // athAvicchinnasAmAyikAdhirUDho'pi zramaNaH kadAcicchedopasthApanamarhatItyupadizati-- vadasamididiyarodho locAvassayamacelamaNhANaM / / khidisayaNamadaMtavaNaM ThidibhoyaNamegabhattaM ca // 8 // smaraNarUpeNa bhAvanamaskAreNa tathaiva tadguNapratipAdakavacanarUpeNa dravyanamaskAreNa ca guruM nmskroti| tataH paraM samastazubhAzubhapariNAmanivRttirUpaM svasvarUpe nizcalAvasthAnaM paramasAmAyikavratamArohati khIkaroti / manovacanakAyaiH kRtakAritAnumataizca jagatraye kAlatraye'pi samastazubhAzubhakarmabhyo bhinnA nijazuddhAtmapariNatilakSaNA yA tu kriyA sA nizcayena bRhatpratikramaNA bhaNyate / vratAropaNAnantaraM tAM ca zRNoti / tato nirvikalpaM samAdhibalena kAyamutsRjyopasthito bhavati, tatazcaivaM paripUrNazramaNasAmagryAM satyAM paripUrNazramaNo bhavatItyarthaH // 7 // evaM dIkSAbhimukhapurupasya dIkSAvidhAnakathanamukhyatvena prathamasthale gAthAsaptakaM gatam / atha nirvikalpasAmAyikasaMyame yadA cyuto gurUke upadezase do prakArake liMgako dhAraNa 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 atyAcArarUpa 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 karmoMse 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 yathAjAMtasvarUpako 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 [vratasamitIndri

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- rAyacandra jainazAstramAlA [a0 3, gA0 9 ede khalu mUlaguNA samaNANaM jiNavarehiM paNNattA / tesu pamatto samaNo chedovadvAvago hodi // 9 // jummaM / vratasamitIndriyarodho locAvazyakamacelamasnAnam / kSitizayanamadantadhAvanaM sthitibhojanamekabhaktaM ca // 8 // ete khalu mUlaguNAH zramaNAnAM jinavaraiH prajJaptAH / teSu pramattaH zramaNaH chedopasthApako bhavati // 9 // yugmam / sarvasAvadyayogapratyAkhyAnalakSaNaikamahAvratavyaktavazena hiMsAnRtasteyAbrahmaparigrahaviratyAtmakaM paJcatayaM vrataM tatparikarazca paJcatayI samitiH paJcataya indriyarodho locaH patayamAbhavati tadA saviphalpaM chedopasthApanacAritramArohatIti pratipAdayati -- vadasamidiMdiyarodho vratAni ca samitayazcendriyarodhazca vratasamitIndriyarodhaH / locAvassayaM locaM cAvazyakAni ca locAvazyakaM, "samAhArasyaikavacanam" / acelamaNhANaM khidisayaNamadaMtavaNaM ThidibhoyaNamegabhattaM ca acelakAsnAnakSitizayanAdantadhAvanasthitibhojanaikabhaktAni // ede khalu mUlaguNA samaNANaM jiNavarehiM paNNattA ete khalu sphuTaM aSTAviMzatimUlaguNAH zramaNAnAM jinavaraiH prajJaptAH te patto samaNo chedovaTTAvago hodi teSu mUlaguNeSu yadA pramattaH cyuto bhavati / saH kaH / zramaNastapodhanastadAkAle chedopasthApako bhavati / chede vratakhaNDane sati punarapyupasthApakarachedopasthApaka iti / tathAhi--nizcayena mUlamAtmA tasya kevalajJAnAdyanantaguNA mUlaguNAste ca nirvikalpa samAdhirUpeNa paramasAmAyikAbhidhAnena nizcayaikatratena mokSavIjabhUtena mokSe jAte sati sarve prakaTA bhavanti / tena kAraNena tadeva sAmAyikaM mUlaguNavyaktikAraNatvAt nizcayamUlayarodhAH ] pApa yogakriyAse rahita pA~ca mahAvrata, pA~ca samiti, aura pA~ca indriyoMkA nirodha ( rokanA ) [ locAvazyakaM ] kezoMkA loMca, chaha Avazyaka kriyAyeM, [ acailakyaM ] digambara avasthA, [ astAnaM ] aMga prakSAlanAdi kriyAse rahita honA, [ kSitizayanaM ] bhUmimeM sonA, [ adantadhAvanaM ] dA~tona nahIM karanA, [ sthiti bhojanaM ] 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 mUlaguNoM meM jo kisI samaya [ pramattaH ] pramAdI huA [ zramaNaH ] muni ho, to [ chedopasthApaka: ] saMyamake cheda (bhaMga) kA phira sthApana karanevAlA hotA hai / bhAvArtha-ye aTThAIsa mUlaguNa nirvikalpa sAmAyikake bheTa haiM, isa kAraNa ye munike mUlaguNa haiM, inhIMse munipadakI siddhi hotI hai| jo kamI 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, 82

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10.] -pravacanasAra: 283 vazyakamacelakyamastAnaM kSitizayanamadantadhAvanaM sthitibhojanamekabhaktazcaivaM ete nirvikalpasAmAyikasaMyamavikalpatvAt zramaNAnAM mUlaguNA eva / teSu yadA nirvikalpasAmAyikasaMyamAdhirUDhatvenAnabhyastavikalpatvAtpramAdyati tadA kevalakalyANamAtrArthinaH kuNDalavalayAGgulIyAdiparigrahaH kila zreyAn , na punaH sarvathA kalyANalAbha eveti saMpradhArya vikalpenAtmAnamupasthApayan chedopasthApako bhavati // 8 // 9 // athAsya pravrajyAdAyaka iva chedopasthApakaH paro'pyastItyAcAryavikalpaprajJApanadvAreNopadizati liMgaragahaNe tesiM guru tti pabajjadAyago hodi / chedesu a vagA sesA NijAvagA samaNA // 10 // liGgagrahaNe teSAM gururiti pravrajyAdAyako bhavati / chedayozca vartakAH zeSA niryApakAH zramaNAH // 10 // guNo 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 rakSaNArtha paJcasamityAdibhedena punaraSTAviMzatimUlaguNabhedA bhavanti / tepAM ca mUlaguNAnAM rakSaNArthaM dvAviMzatiparIpahajayadvAdazavidhatapazcaraNabhedena catustriMzaduttaraguNA bhavanti teSAM ca rakSaNArthaM devamanuSyatiryagacetanakRtacaturvidhopasargajayadvAdazAnuprekSAbhAvanAdayazcetyabhiprAyaH // 8 // 9 // evaM mUlottaraguNakathanarUpeNa dvitIyasthale sUtradvayaM gatam / athAsya tapodhanasya pravrajyAdAyaka ivAnyo'pi niryAto usI bhedameM phira AtmAko sthApana kare, usa 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 hai, ki sonA hI grahaNa yogya hai, usake bheda-paryAya grahaNa yogya nahIM hoM / 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 abhilApI 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 kamI 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

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284 , - rAyacandrajainazAstramAlA - [a0 3, gA0 11yato liGgagrahaNakAle nirvikalpasAmAyikasaMyamapratipAdakatvena yaH kilAcAryaH pravrajyAdAyakaH sa guruH, yaH punaranantaraM savikalpacchedopasthApanasaMyamapratipAdakatvena chedaM pratyupasthApakaH sa niryApakaH, yo'pi chinnasaMyamapratisaMdhAnavidhAnapratipAdakatvena chede satyupasthApakaH so'pi niryApaka eva / tatazchedopasthApakaH paro'pyasti // 10 // atha chinnasaMyamapratisaMdhAnavidhAnamupadizati- payadamhi samAraddhe chedo samaNassa kAyacehamhi / jAyadi jadi tassa puNo AloyaNapubiyA kiriyA // 11 // chedapautto samaNo samaNaM vavahAriNaM jiNamadamhi / AsejAlocittA uvadiTuM teNa kAyacaM // 12 // jugalaM / pakasaMjJo gururasti iti guruvyavasthA nirUpayati-liMgaggahaNe tesiM liGgagrahaNe tepAM tapodhanAnAM guru tti hodi gururbhavatIti / sa kaH / pavajjadAyago nirvikalpasamAdhirUpaparamasAmAyikapratipAdako yo'sau pravrajyAdAyakaH sa eva dIkSAguruH chedesu a vaTTagA chedayozca vartakAH ye sesA NijjAvagA samaNA te zeSAH zramaNA niryApakA bhavanti zikSAguravazva bhavantIti / ayamatrArtha:-nirvikalpakasamAdhirUpasAmAyikasyaikadezena cyutirekadezacchedaH, sarvayA cyutiH sakaladezaccheda iti dezasakalabhedena dvidhA chedaH / tayozchedayorye prAyazcittaM datvA saMvegavairAgyajanakaparamAgamavacanaiH saMvaraNaM kurvanti te niryApakAH zikSAguravaH zrutaguravazceti bhaNyante / dIkSA dAyakastu dIkSAgururityabhiprAyaH // 10 // atha pUrvasUtroktacchedadvayasya prAyazcittavidhAnaM kathayatipayadamhi samAraddhe chedo samaNassa kAyaceTTamhi jAyadi jadi prayatAyAM samArabdhAyAM chedaH bhI isakA gurU hotA hai, yaha kahate haiM-[ teSAM ] pUrvokta muniyoMke [liGgagrahaNe] muniliGga grahaNakI avasthAmeM [guru: ] 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 haiN| bhAvArthaprathama to jisa AcAryake pAsase munipaTukI 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 saMcamakI 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 jAye, 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 kriyA

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385 12. ]. . . . . -pravacanasAraH 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 sarvathAntaraGgacchedavarjitatvAdAlocanapUvikayA kriyayaiva pratIkAraH / yadA tu sa evopayogAdhikRtacchedatvena sAkSAccheda evopazramaNasya kAyaceSTAyAM jAyate yadi cet / atha vistaraH-chedo jAyate yadi cet / svasthabhAvacyutilakSaNaH chedo bhavati / kasyAm / kAyaceSTAyAm / kathaMbhUtAyAm / prayatAyAM svasvabhAvalakSaNaprayatnaparAyAM samArabdhAyAM azanazayanayAnasthAnAdiprArabdhAyAm / tassa puNo AloyaNapukhiyA kiriyA tasya punarAlocanapUrvikA kriyA / tadA kAle tasya tapodhanasya khasthabhAvasya bahiraGgasahakArikAraNabhUtA pratikramaNalakSaNAlocanapUrvikA punaH kriyaiva prAyazcittaM pratikAro bhavati nacAdhikam / kasmAditi cet / abhyantare svasthabhAvacalanAbhAvAditi prathamagAthA gtaa| chedapautto samaNo chede prayuktaH zramaNo nirvikArasvasaMvittibhAvanAcyutilakSaNacchedena yadi cet prayuktaH sahitaH zramaNo bhavati / samaNaM vavahAriNaM jiNamadamhi zramaNaM vyavahAriNaM jinamate tadA jinamate vyavahArajJaM prAyazcittakuzalaM zramaNaM Aseja AsAdya prApya na kevalamAsAdya AlocittA niHprapaJcabhAvenAlocya doSanivedanaM kRtvA / uvadiTuM teNa kAya upadiSTaM tena kartavyam / tena prAyazcittaparijJAnasahitAcAryeNa nirvikArakhasaMvedanabhAvanAnukUlaM yadupadiSTaM prAyahonepara [ yadi ] jo [ zramaNasya ] munike [ chedaH] saMyamakA. bhaMga [ jAyate ] utpanna ho, to [punaH] phira [tasya ] usa muniko [ AlocanapUrvikA kriyA] jaisI kucha yatyAcAra graMthoM meM AlocanA-kriyA kahI gaI hai, vaisI hI karanI cAhiye, yaha upAya hai| [chedopayuktaH 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 ] kare / bhAvArtha-saMyamakA bhaMga do prakAra hotA hai, eka to bahiraGga dUsarA aMtaraGga / 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 vahiraGga calanA, vaiThanA, sonA, . Adi zarIrakI kriyAH

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- - -- - 286 - rAyacandrajainazAstramAlA - [a0 3, gA0 13yukto bhavati tadA jinoditavyavahAravidhividagdhazramaNAzrayayAlocanapUrvakatadupadiSTAnuSThAnena pratisaMdhAnam // 11 / 12 // atha zrAmaNyasya chedAyatanatvAt paradravyapratibandhA pratiSedhyA ityupadizati adhivAse va bivAse chedavihUNo bhavIya sAmaNNe / .. samaNo viharadu NicaM pariharamANo NibaMdhANi // 13 // adhivAse vA vivAse chedavihIno bhUtvA zrAmaNye / . zramaNo viharatu nityaM pariharamANo nibandhAn // 13 // sarva eva hi paradravyapratibandhA upayogoparaJjakatvena niruparAgopayogarUpasya zrAmaNyasya zcittaM tatkartavyamiti sUtratAtparyam // 11 / 12 // evaM guruvyavasthAkathanarUpeNa prathamagAthA, tathaiva prAyazcittakathanArtha gAthAdvayamiti samudAyena tRtIyasthale gAMthAtrayaM gatam / atha nirvikArazrAmaNyacchedajanakAnparadravyAnubandhAniSedhayati-viharadu viharatu vihAraM karotu / sa kaH / samaNo zatrumitrAdisamacittazramaNaH NicaM nityaM sarvakAlam / kiM kurvansan / pariharamANo pariharansan / kAn / NibaMdhANi cetanAcetanamizraparadravyeSvanubandhAn / ka viharatu / adhivAse adhikRtagurukulavAse nizcayena khakIyazuddhAtmavAse vA vivAse guruvirahitavAse vA / kiM kRtvA / sAmaNNe nijazuddhAtmAnubhUtilakSaNanizcayacAritre chedavihUNo bhavIya chedavihIno oMmeM 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 ghAta 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 ( AcaraNa) batalAve, usako aMgIkAra kare / isa prakAra phira saMyamako sthApana karanA cAhiye / 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]

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14.] .. -pravacanasAraH 287 chedAyatanAni tadabhAvAdevAchinnazrAmaNyam / ata AtmanyevAtmano nityAdhikRtya(1) vAse vA gurubhyo viziSTe vAse vA nityameva pratiSedhayan paradravyapratibandhAn zrAmaNye chedavihIno bhUtvA zramaNo vartatAm // 13 // atha zrAmaNyasya paripUrNAyatanatvAt khadravya eva pratibandho vidheya ityupadizati caradi Nibaddho NicaM samaNo NANammi dsnnmuhmmi| . payado mUlaguNesu ya jo so paDipuNNasAmaNNo // 14 // ___ carati nibaddho nityaM zramaNo jJAne darzanamukhe / prayato mUlaguNeSu ca yaH sa paripUrNazrAmaNyaH // 14 // eka eva hi khadravyaprativandha upayogamArjakatvena mArjitopayogarUpasya zrAmaNyasya bhUtvA rAgAdirahitanijazuddhAtmAnubhUtilakSaNanizcayacAritracyutirUpacchedarahito bhUtvA / tathAhigurupArzve yAvanti zAstrANi tAvanti paThitvA tadanantaraM guruM pRSTvA ca samazIlatapodhanaiH saha bhedAbhedaratnatrayabhAvanayA bhavyAnAmAnandaM- janayan tapaHzrutasattvaikatvasantoSabhAvanApaJcakaM bhAvayan tIrthakaraparamadevagaNadharadevAdimahApuruSANAM caritAni svayaM bhAvayan pareSAM prakAzayazca viharatIti bhAvaH // 13 // atha zrAmaNyaparipUrNakAraNatvAtsvazuddhAtmadravye nirantaramavasthAnaM kartavyamityAkhyAti-caradi carati vartate / kathaMbhUtaH Nivaddho AdhInaH, NiccaM nityaM sarvakAlam / saH kaH kartA / samaNo lAbhAlAbhAdisamacittazramaNaH / ka nibaddhaH / NANammi vItarAgasarvajJapraNItaathavA 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 dvepa) 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 haiN| isaliye paradravya saMbaMdha muniko sarvathA niSedha kiyA hai / java 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 raho, sabhI jagaha vaha nirdoSa hai, aura jo parabhAvoM meM rAgI dveSI hotA hai, vaha saba jagaha saMyamakA ghAtI hotA hai, tathA mahA sadopI 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]

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- 288H - rAyacandrajainazAstramAlA - [a0 3, gA0 15paripUrNatAyatanaM, tatsadbhAvAdeva paripUrNa zrAmaNyam / ato nityameva jJAne darzanAdau ca pratibaddhene mUlaguNaprayatatayA caritavyaM jJAnadarzanasvabhAvazuddhAtmadravyapratibaddhazuddhAstitvamAtreNa vartitavyamiti tAtparyam // 14 // atha zrAmaNyasya chedAyatanatvAt 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 // paramAgamajJAne tatphalabhUtasvasaMvedanajJAne vA daMsaNamuhammi darzanaM tattvArthazraddhAnaM tatphalabhUtanijazuddhAtmopAdeyarucirUpanizcayasamyaktvaM vA tatpramukheSvanantasukhAdiguNeSu payado mUlaguNesu ya praNataH prayatnaparazca / keSu / mUlaguNeSu nizcayamUlaguNAdhAraparamAtmadravye vA jo so paDipuNNasAmaNNo ya evaM guNaviziSTazramaNaH sa paripUrNazrAmaNyo bhavatIti / ayamatrArtha:-nijazuddhAtmabhAvanAratAnAmeva paripUrNazrAmaNyaM bhavatIti // 14 // atha zrAmaNyachedakAraNatvAtprAsukAhArAdipvapi mamatvaM niSedhayati-Necchadi necchati / kam / NibaddhaM nibaddhamAbaddham / ka / bhatte vA zuddhAtmabhAvanAsahakAribhUtadehasthitihetutvena gRhyamANe bhakte vA prAsukAhAre khamaNe vA indriyajJAnasvarUpa AtmAmeM [ nityaM ] hamezA [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 munipadIkA 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 munipadakA kAraNa hai| aisA samajhakara apane jJAna darzanAdi anaMta guNoM meM apanA sarvasva jAna rata honA yogya hai, aura aTThAvIsa 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 samvandha niSiddha hai, yaha kahate haiMjo mahAmuni hai, vahaM [ bhakte ] AhArameM [vA] athavA [kSapaNe ] indriyoMko uttejita na hone denekA. kAraNa tathA nirvikalpa samAdhike kAraNabhUta anazanameM [vA] athavA ..

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15.] . . . . -pravacanasAra: 289 zrAmaNyaparyAyasahakArikAraNazarIravRttihetumAtratvenAdIyamAne bhakte. tathAvidhazarIravRttya. virodhena zuddhAtmadravyanIraGganistaraGgavizrAntisUtraNAnusAreNa pravartamAne kSapaNe nIraGganistaraGgAntaraGgadravyaprasiddhyarthamadhyAsyamAne girIndrakandaraprabhRtAvAvasathe yathoktazarIravRttihetumArgaNArthamArabhyamANe "vihArakarmaNi zrAmaNyaparyAyasahakArikAraNatvenApratiSidhyamAne kevaladehamAne upadhau anyonyabodhyabodhakabhAvamAtreNa kathaMcitparicite zramaNe zabdapudgalollAsasaMvalanakazmalitacidbhittibhAgAyAM zuddhAtmadravyaviruddhAyAM caiteSvapi tadvikalpAcitritacittabhittitayA pratiSedhyaH pratibandhaH // 15 // darpavinAzakAraNabhUtatvena nirvikalpasamAdhihetubhUte kSapaNe vAnazane Avasadhe vA paramAtmatattvopalabdhisahakAribhUte giriguhAdyAvasathe vA puNo vihAre vA zuddhAtmabhAvanAsahakAribhUtAhAranIhArArthavyavahArArthavyavahAre vA / punardezAntaravihAre vA uvadhimhi zuddhopayogabhAvanAsahakAribhUtazarIraparigrahe jJAnopayogakaraNAdau vA samaNamhi paramAtmapadArthavicArasahakArikAraNabhUte zramaNe samazIlasaMghAtakatapodhane vA / vikadhamhi paramasamAdhivighAtazRGgAravIrarAgAdikathAyAM ceti / ayamatrArthaH-AgamaviruddhAhAravihArAdiSu tAvatpUrvameva niSiddhaH / yogyAhAravihArAdibapi [ 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 gufAdikake nivAsako, tathA zarIrakI pravRttike liye AhAra nIhAra kriyAmeM vihArakAryako bhI karate haiM, aura unake munipadavIkA nimittakAraNa 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 pra0 37

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rAyacandra jainazAstramAlA - 290 atha ko nAma cheda ityupadizatiapayattA vA cariyA sayaNAsaNaThANacaMkamAdIsu / kAle hiMsA sA saMtattiya tti madA // 16 // apraYatA vA caryA zayanAsanasthAnacaGkramaNAdiSu / zramaNasya sarvakAle hiMsA sA saMtateti matA // 16 // samaNassa [ a0 3, gA0 16 - azuddhopayogo hi chedaH, zuddhopayogarUpasya zrAmaNyasya chedanAt tasya hiMsanAt sa eva ca hiMsA / ataH zramaNasyAzuddhopayogAvinAbhAvinI zayanAsanasthAnacaGkramaNAdviSvaprayatA yA caryAM sA khalu tasya sarvakAlameva saMtAnavAhinI chedAnarthAntarabhUtA hiMsaiva // 16 // mamatvaM na kartavyamiti // 15 // evaM saMkSepeNAcArArAdhanAdikathitatapodhanavihAravyAkhyAnamukhyatvena caturthasthale gAthAtrayaM gatam / atha zuddhopayogabhAvanApratibandhakacchedaM kathayati-madA matA sammato / kaa| hiMsA zuddhopayogalakSaNa zrAmaNyachedakAraNabhUtA hiMsA / kathaMbhUtA / saMtattiya ti saMtatA nirntreti| kA hiMsA matA / cariyA caryA ceSTA yadi cet / kathaMbhUtA / apayattA vA aprayatnA vA niHkaSAyasvasaMvittirUpaprayatnarahitA saMkkezasahitetyarthaH / keSu viSayeSu / sayaNAsaNaThANacakamAdIsu zayanAsanasthAna caGkramaNakhAdhyAyatapazcaraNAdiSu / kasya / samaNassa zramaNasya tapodhanasya / kva / sabakAle sarvakAle / ayamatrArthaH - bAhyavyApArarUpAH zatravastAvatpUrvameva bhI sambandha karanekA niSedha hai || 15 || AMge zuddhopayogarUpa yatitvakA munike kaunasA bhaMga hai, isa bAtako batAte haiM - [ vA ] athavA [ zramaNasya ] munike [ zayanAsaMnasthAnacaGkramaNAdiSu ] sone, baiThane, khar3e hone, calane Adi aneka kriyAoM meM [yA ] jo [ aprayatA ] yatnaM rahita [ caryA ] pravRtti hotI hai, [ sA ] vaha [ sarvakAle ] hamezaH [ saMtatA ] akhaNDita [ hiMsA ] caitanyaM prANoMkA vinAza karanevAlI hiMsA hai, [ iti ] isa prakAra [matA ] vItarAga sarvajJadevane kahI hai / bhAvArtha- saMyamakA ghAta hI azuddha upayoga hai, kyoMki munipada zuddhopayogarUpaM 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 cAhiye, jisa samaya muni sonA, baiThanA, calanA, ityAdi kriyAoM meM yatnapUrvaka pravRtti nahIM karate / yatnake binA munikI kriyA aTThAIsa mUlaguNakI ghAtinI hai / yatna usa hI samaya meM nahIM hotA, jisa samaya meM 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 .

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17.1 -pravacanasAraH - athAntaraGgabahiraGgatvena chedasya dvaividhyamupadizati- . maradu va jiyadu jIvo ayadAcArassa NicchidA hiMsA / .. payadassa Natthi baMdho hiMsAmetteNa samidassa // 17 // .. / priyatAM vA jIvatu vA jIvo'yatAcArasya nizcitA hiMsA / prayatasya nAsti bandho hiMsAmAtreNa samitasya // 17 // azuddhopayogo'ntaraGgacchedaH, paraprANavyaparopo bhirnggH| tatra paraprANanyaparopasadbhAve tadasadbhAve vA tadavinAbhAvinAprayatAcAreNa prasiddhyadazuddhopayogasadbhAvasya sunizcitahiMsAbhAvaprasiddhastathA tadvinAbhAvinA prayatAcAreNa prasiddhyadazuddhopayogAsadbhAvaparasya paraprANavyapatyaktvA tapodhanaiH azanazayanAdivyApAraH punastyakto nAyAti / tataH kAraNAdantaraGgakrodhAdizatrunigrahArtha 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 nirvikArakhasaMvittilakSaNaprayatnarahitasya nizcayazuddhacaitanyaprANavyaparopaNarUpA nizcayahiMsA bhavati / payadassa Natthi baMdho bAhyAbhyantaraprayatnaparasya nAsti bandhaH / kena / hiMsAmetteNa dravyahiMsAmAtreNa / kathaMbhUtasya puruSasya / samidassa samitasya zuddhAtmakharUpe samyagito gataH pariNataH samitastasya samitasya / vyavahAreNeryAdipaJcasamitiyuktasya ca / ayamatrArthaH-khaskhabhAvanAnirUpanizcayaprANasya vinAzakAraNabhUtA rAgAdipariNatinizcayahiMsA hiMsA bhaNyate rAgAdyutpattekriyAoMmeM pravRtti hai, vaha saba niraMtara zuddhopayogarUpa saMyamakI ghAtanevAlI hiMsA hI hai, isaliye muniko yatnase hI 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 hotaa| bhAvArtha-hiMsA do prakArakI hai, eka antaraGga aura dUsarI bahiraGga jJAnaprANakI ghAta karanevAlI azuddhopayogarUpa pravRttiko 'antaraGgahiMsA' kahate haiN| bAhyajIvake prANoMkA ghAta karaneko 'bahiraGgahiMsA' kahate haiN| ina donoMmeM antaraGgahiMsA balavatI 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

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292 - rAyacandrajainazAkhamAlA - [a0 3, gA0 18 *1ropasadbhAve'pi bandhAprasiddhyA sunizcitahiMsA'bhAvaprasiddhezcAntaraGga eva chedo balIyAn na punarbahiraGgaH / evamapyantaraGgacchedAyatanamAtratvAdvahiraGgacchedo'bhyugamyetaiva // 17 // atha sarvathAntaraGgacchedaH pratiSedhya ityupadizati ayadAcAro samaNo chassu vi kAyesu vadhakaro tti bhdo| caradi jadaM jadi NicaM kamalaM va jale Niruvalevo // 18 // bahiraGganimittabhUtaH 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 NiggamatthAe / AbAdheja kuliMga marija taM jogamAseja // 1 // Na hi tassa taNimitto baMdho suhamo ya desido smye| mucchApariggaho cciya ajjhappapamANado diTTho // *2 // jummaM / / uccAliyamhi pAe utkSipte cAlite sati pAde / kasya / iriyAsamidassa IryAsamititapodhanasya / ka / NiggamatthAe vivakSitasthAnAnnirgamasthAne AbAdheja AbAdhyeta pIjyeta / sa kaH / kuliMgaM sUkSmajantuH na kevalamAbAdhyeta marija mriyatAM vA / kiM kRtvA / taM jogamAseja taM pUrvoktaM pAdayogaM pAdasaMghaTTanamAzritya prApyeti / Na hi tassa taNNimitto baMdho suhamo ya desido samaye na hi tasya tannimitto bandhaH sUkSmo'pi dezitaH samaye tasya tapodhanasya tannimittaM sUkSmajantughAtanimitto bandhaH sUkSmo'pi stoko'pi naiva dRSTaH samaye paramAgame / dRSTAntamAha-mucchApariggaho ciya mUrchAparigrahazcaiva ajjhappapamANado diTTho adhyAtma dRSTamiti / ayamatrArthaH-'mU parigrahaH' iti sUtre yathAdhyAtmAnusAreNa mUrchArUparAgAdipariNAmAnusAreNa parigraho bhavati na ca bahiraGgaparigrahAnusAreNa tathAtra sUkSmahotA 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 bAhya meM kadAcit dUsare jIvakA ghAta bhI ho, taba bhI antaraGga ahiMsaka bhAvake balase bandha nahIM hotaa| isaliye zuddhopayogarUpa saMyamakI ghAtanevAlI antaraGgahiMsA hI balavatI hai / antaraGgahiMsAse avazya hI bandha hotA hai / kintu bAhyahiMsAse vandha 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

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18.] -pravacanasAraH 293 ... . ayatAcAraH zramaNaH ghaTvapi kAyeSu vadhakara iti mataH / carati yataM yadi nityaM kamalamiva jale nirupalepaH // 18 // yatastadavinAbhAvinA aprayatAcAratvena prasiddhyadazuddhopayogasadbhAvaH SadAyaprANavyaparopapratyayabandhaprasiddhyA hiMsaka eva syAt / yatazca tadvinAbhAvinA prayatAcAratvena prasiTyadazuddhopayogAsadbhAvaH parapratyayabandhalezasyApyabhAvAjaladurlalitaM. kamalamiva nirupalepatvajantudhAte'pi yAvatAMzena khakhabhAvacalanarUpA rAgAdipariNatilakSaNabhAvahiMsA tAvatAMzena bandho bhavati, na ca pAdasaMghaTTamAtreNa tasya tapodhanasya rAgAdipariNatilakSaNabhAvahiMsA nAsti / tataH karaNAdvandho'pi nAstIti // 1 // 2 // atha nizcayahiMsArUpo'ntaraGgacchedaH sarvathA pratiSedhya ityupadizati-ayadAcAro nirmalAtmAnubhUtibhAvanAlakSaNaprayatnarahitatvena ayatAcAraH prayatnarahitaH / sa kaH / samaNo zramaNastapodhanaH chassu vi kAyesu vadhakaro tti mado SaTkhapi kAyeSu vadhakaro hiMsAkara iti mataH sammataH kathitaH / caradi Acarati vartate / kathaM yathA bhavati / jadaM yataM yatnaparaM jadi yadicet NicaM nityaM sarvakAlaM tadA kamalaM va jale Niruvalevo kamalamiva jale nirupalepa iti / etAvatA kimuktaM bhavati-zuddhAtmasaMvittilakSaNazuddhopayogapariNatapuruSaH SaDjIvakule loke vicarannapi yadyapi bahiraGgadravyahiMsAmAtramasti tathApi haiM-[ ayatAcAraH ] jisake yatnapUrvaka AcAra kriyA nahIM, aisA [zramaNaH ] jo muni vaha [SaTkhapi ] chahoM [ 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 guNoMmeM 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 / java munikA upayoga rAgAdi bhAvase raMjita na ho, taba avazya hI yati kriyA 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 lgtaa| jisa prakAra kamala yadyapi jalameM DUbA rahatA hai, tathApi apane aspRzya svabhAvase nirlepa hI hai, usI taraha yaha muni bhI hotA hai / isaliye jina jina bhAvoMse zuddhopayogarUpa antaraGgasaMyamakA sarvathA ghAta ho, una bhAvoMkA niSedha hai, aura

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294 - rAyacandra jainazAstramAlA. [ a0 3, gA0 19 prasiddherahiMsaka eva syAt / tatastaistaiH sarvaiH prakArairazuddhopayogarUpo'ntaraGgacchedaH pratiSedhyo yairyaistadAyatanamAtrabhUtaH paraprANavyaparoparUpo bahiraGgacchedo dUrAdeva pratiSiddhaH syAt // 18 // athaikAntikAntaraGgacchedatvAdupadhistadvatpratiSedhya ityupadizati -- havadi va Na havadi baMdho madamhi jIve'dha kAya ceMTThamhi | baMdho dhuvamuvadhIdo idi samaNA chaDDiyA savaM // 19 // bhavati vA na bhavati bandho mRte jIve'tha kAyaceSTAyAm / bandha dhruvamupadheriti zramaNAstyaktavantaH sarvam // 19 // yathA hi kAyavyApArapUrvakasya paraprANavyaMparopasyAzuddhopayogasadbhAvAsadbhAvAbhyAmanaikAntikabandhatvena chedatvamanaikAntikamiSTaM, na khalu tathopadheH, tasya sarvathA tadavinAbhAvitvaprasiddhyadaikAntikAzuddhopayogasadbhAvasyaikAntikabandhatvena chedatvamaikAntikameva / ata eva 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 / kAyace mha kAyaceSTAyAm / tarhi kathaM bandho bhavati / baMdho dhuvamuvadhIdo bandho bhavati dhruvaM nizcitam / kasmAdupadheH parigrahAtsakAzAditi hetoH samaNA chaDDiyA sabaM zramaNA mahAzramaNAH sarvajJAH pUrvaM dIkSakAle zuddhabuddhaikakhabhAvaM nijAtmAnameva parigrahaM kRtvA zeSaM samastaM bAhyAbhyantaraparigrahaM charditavantaH / evaM jJAtvA zeSatapodhanairapi nijaparamAtmaparigrahaM svIkAraM kRtvA 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 [ sarve ] 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 nahIM / kyoMki yadi antaraGga zuddhopayoga hai, to vandha nahIM hotA / isaliye bAhya paraprANa ghAtase zuddha azuddha upayogake hone yA na hone se vandha hotA bhI hai, aura nahIM bhI hotA hai / munike parajIvake dhAtase bandha hove bhI, ]

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295 20.]". . -pravacanasAraHbhagavanto'rhantaH paramAH zramaNAH svayameva sarvamevopadhiM pratiSiddhavantaH / ata eva cAparairapyantaraGgacchedavattadanAntarIyakatvAtprAgeva sarva evopadhiH pratiSedhyaH / "vaktavyameva kila yattadazeSamuktametAvataiva yadi cetayate'tra ko'pi / vyAmohajAlamatiddhastarameva nUnaM nizcetanasya vacasAmativistare'pi" // 19 // * athAntaraGgacchedapratiSedha evAyamupadhipratiSedha ityupadizati Na hi Niravekkho cAgo Na havadi bhikkhussa aasyvissuddhii| avisuddhassa ya citte kahaM Nu kammakkhao vihio // 20 // na hi nirapekSastyAgo na bhavati bhikSorAzayavizuddhiH / avizuddhasya ca citte kathaM nu karmakSayo vihitaH // 20 // zeSaH sarvo'pi parigraho manovacanakAyaiH kRtakAritAnumataizca tyajanIya iti / atredamuktaM bhavatizuddhacaitanyarUpanizcayaprANe rAgAdipariNAmarUpanizcayahiMsayA pAtite sati niyamena bandho bhvti| parajIvaghAte punarbhavati vA na bhavatIti niyamo nAsti, paradravye mamatvarUpamUrchAparigraheNa tu niyamena bhavatyeveti // 19 // evaM bhAvahiMsAvyAkhyAnamukhyatvena paJcamasthale gAthASaTuM gatam / iti pUrvoktakrameNa 'evaM paNamiya siddhe' ityAyekaviMzatigAthAbhiH sthalapaJcakenotsargacAritravyAkhyAnanAmA prathamo'ntarAdhikAraH samAptaH / ataHparaM cAritrasya dezakAlApekSayApahatasaMyamaaura 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, antaraGgabhAvake 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 muniyoMko bhI yahI cAhiye, ki ve bhI samasta parigrahakA tyAga kreN| 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 samajhanevAlA hai, vaha thor3e hI meM samajha jAtA hai, aura jo samajhanevAlA na hove, to usako jitanA vacanakA vistAra dikhAyA jAya, vaha sava hI mohakA samUha apAra vAgajala hotA hai, arthAt kisI prakAra bhI vaha samajhatA nahIM // 19 // Age antaraGgabhAvase jo vAhyaparigrahakA 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]

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296 - rAyacandrajainazAstramAlA - [a0.3, gA0 20na khalu bahiraGgasaMgasadbhAve tuSasadbhAve. taNDulagatAzuddhatvasyevAzuddhopayogarUpasyAntaraGgacchedasya pratiSedhasadbhAve ca na zuddhopayogamUlasya kevalasyopalambhaH / tato'zuddhopayogasyAntararUpeNApavAdavyAkhyAnArtha pAThakrameNa triMzadgAthAbhirdvitIyo'ntarAdhikAraH prArabhyate // tatra catvAri sthalAni bhavanti, tasminprathamasthale nimranthamokSamArgasthApanAmukhyatvena 'Na hi Niravekkho cAgo' ityAdi gAthApaJcakam / atra TIkAyAM gAthAtrayaM nAsti / tadanantaraM sarvasAvadhapratyAkhyAnalakSaNasAmAyikasaMyamAsamarthAnAM yatInAM saMyamazaucajJAnopakaraNanimittamapavAdavyAkhyAnamukhyatvena 'chedo jeNa Na vijadi' ityAdi sUtratrayam / tadanantaraM strInirvANanirAkaraNapradhAnatvena 'pecchadi Na hi iha loga' ityAyekAdaza gAthA bhavanti / tAzcAmRtacandraTIkAyAM na santi / tataH paraM sarvopekSAsaMyamasamarthasya tapodhanasya dezakAlApekSayA kiMcitsaMyamasAdhakazarIrasya niravadyAhArAdisahakArikAraNaM grAhyamiti punarapyapavAdavizeSavyAkhyAnamukhyatvena 'uvayaraNaM jiNamagge' ityAyekAdazagAthA bhavanti / atra TIkAyAM gAthAcatuSTayaM nAsti / evaM mUlasUtrAbhiprAyeNa triMzadgAthAbhiH TIkApekSayA punadizagAthAbhiH dvitIyAntarAdhikAre samudAyaMpAtanikA / tathAhi-atha bhAvazuddhipUrvakaba hiraGgaparigrahaparityAge kRte sati abhyantaraparigrahaparityAgaH kRta eva bhavatIti nirdizati-Na hi Niravekkho cAgo na hi nirapekSatyAgaH yadi cet parigrahatyAgaH sarvathA nirapekSo na bhavati kiMtu kimapi vasnapAtrAdikaM 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 punarvinizcayase [bhikSoH] munike [AzayavizuddhiH] cittakI nirmalatA [na] nahIM [bhavati hotI hai, [ca] aura [citte ] jJAnadarzanopayogarUpa pariNAmoMmeM [avizuddhasya ] jo samala hai, usa munike [kathaM] kisa prakAra [nu] bhalA [karmakSayaH] samasta karmakA nAza [ vihitaH] ho sakatA hai ? nahIM ho sktaa| 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 vAhya parigrahake honese abhyantarameM nizcayase azuddha bhAva hote haiN| jisa munike kucha bhI parigraha hai, usake zuddhopayoga nahIM hotA, jahA~ zuddhopayoga

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*5* .] - pravacanasAraH 297 Ggacchedasya pratiSedhaM prayojanamapekSyopadhervidhIyamAnaH pratiSedho 'ntaraGgacchedapratiSedha eva syAt // 20 // athaikAntikAntaraGgacchedatvamupadhivistareNopadizati ki tamhi Natthi mucchA AraMbho vA asaMjamo tassa / tadha paradavvammi rado kadhamappANaM pasAdhayadi // 21 // ziSTavairAgyapUrvakaparigrahatyAgo bhavati tadA cittazuddhirbhavatyeva khyAtipUjAlAbhanimittatyAge tu na bhavati // 20 // atha tameva parigrahatyAgaM draDhayati 1 hada va celakhaMDa bhAyaNamatthi tti bhaNidamiha sutte / jadi so cattAlaMvo havadi kahaM vA aNAraMbho // * 3 // vatthakkhaMDaM duddiyabhAyaNamaNNaM ca geNhadi NiyadaM / vijjadi pANAraMbhI vikkhevo tassa cittammi // * 4 // dues vidhuus dhovai sosei jadaM tu Adave khittA / patthaM ca celakhaMDa bibhedi parado ya pAlayadi // *5 // visesayaM / gehRdi va celakhaMDa gRhNAti vA celakhaNDaM vastrakhaNDaM bhAyaNaM bhikSAbhAjanaM vA asthi tti bhaNidaM astIti bhaNitamAste / ka / iha sutte iha vivakSitAgamasUtre jadi yadi cet / so cAlaMbo havadi kahaM nirAlambanaparamAtmatattvabhAvanAzUnyaH san sa puruSo bahirdavyAlambanarahitaH kathaM bhavati na kathamapi vA aNAraMbho niH kriyanirArambhanijAtmatattvabhAvanA rahitatvena nirArambho vA kathaM bhavati kiMtu sArambha eva iti prathamagAthA // vatthakkhaMDaM duddiyabhAyaNaM vakhaNDaM dugdhikAbhAjanaM aNNaM ca gehAdi anyacca gRhNAti kambalamRduzayanAdikaM yadi cet / tadA kiM bhavati / NiyadaM vijjadi pANAraMbho nijazuddha caitanyalakSaNaprANavinAzarUpo 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 bahiraGgadhUliM vidhUnoti vinAzayati / dhovai nirmalaparamAtmatattvamalajanakarAgAdimalaM vihAya bahiraGgamalaM dhauti prakSAlayati sosei jadaM tu Adave khittA nirvikalpadhyAnAtapena saMsAranadIzoSaNamakurvan zoSayati zuSkaM karoti jadaM tu yatnaparaM tu nahIM, vahA~ kevalapadakI prApti kahA~se hove / isaliye jo koI azuddhopayogarUpa asaMyama bhAvako chor3anA cAhe, vaha puruSa bAhya parigrahakA sarvathA tyAga kare, taba usa purupake antaraGgasaMyamake ghAtakA niSedha avazya hotA hai // 20 // Age yaha kahate haiM, ki sarvathA antaraGgasaMyamakA ghAta parigrahase hI hai - [ tasmin ] usa parigrahake pra0 38

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298 - rAyacandrajainazAstramAlA - [a0 3, gA0 21kathaM tasminnAsti mUrchA Arambho vA asaMyamastasya / tathA paradravye rataH kathamAtmAnaM prasAdhayati // 21 // upadhisadbhAve hi mamatvapariNAmalakSaNAyA mUrchAyAstadviSayakarmaprakramapariNAmalakSaNasyArambhasya zuddhAtmarUpahiMsanapariNAmalakSaNasyAsaMyamasya vAvazyaM bhAvitvAttatopadhidvitIyasya paradravyaratatvena zuddhAtmadravyaprasAdhakatvAbhAvAca aikAntikAntaraGgacchedatvamupadheravadhAryata eva / idamatra tAtparyamevaMvidhatvamupadheravadhArya sa sarvathA sannyastavyaH // 21 // atha kasyacitkacitkadAcitkathaMcitkazcidupadhirapratiSiddho'pyastItyapavAdamupadizati chedo jeNa Na vija di gahaNavisaggesu sevmaannss| samaNo teNiha vadRdu kAlaM khettaM viyANittA // 22 // yathA bhavati / kiM kRtvA / Atape nikSipya / kiM tat / patthaM ca celakhaMDaM pAtraM vastrakhaNDa vA vibhedi nirbhayazuddhAtmatattvabhAvanAzUnyaH san bibheti bhayaM karoti / kasmAtsakAzAt / parado ya paratazcaurAdeH pAlayadi paramAtmabhAvanAM na pAlayanna rakSayanparadravyaM kimapi pAlayatIti tRtIyA gAthA // 3-5 // atha saparigrahasya niyamena cittazuddhirnazyatIti vistareNAkhyAti-vidha tamhi Natthi mucchA paradravyamamatvarahitaciccamatkArapariNatervisadRzamUrchA kathaM nAsti api tvastyeva / ka / tasmin parigrahAkAsitapuruSe AraMbho vA manovacanakAyakriyArahitaparamacaitanyapratibandhaka Arambho vA kathaM nAsti kiM tvastyeva asaMjamo tassa zuddhAtmAnubhUtivilakSaNAsaMyamo vA kathaM nAsti kiM tvatyeva tasya saparigrahasya tadha paradavammi rado tathaiva nijAtmadravyAtparadravye rataH kadhamappANaM pasAdhayadi sa tu saparigrahapuruSaH kathamAtmAnaM prasAdhayati / na kathamapIti // 21 // evaM zvetAmbaramatAnusAriziSyahonepara [ mUchA ] 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 parigrahameM [rataH] rAgI hokara [kathaM] kisa taraha [AtmAnaM ] apane zuddha svarUpakA [prasAdhayati ] ekAgratAse anubhava karasakatA hai ? nahIM kara sktaa| bhAvArtha-jisake parigraha hotA hai, usake avazya hI mamatvabhAva hote haiN| usa parigrahake 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 dopa 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 nhiiN| isaliye isa kathanakA yaha abhiprAya hai, ki parigraha sarvathA tyAgane yogya hai // 21 // Age kisI munike kisI eka kAlameM

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22. ] " pravacanasAraH chedo yena na vidyate grahaNavisargeSu sevamAnasya / zramaNasteneha vartatAM kAlaM kSetraM vijJAya || 22 || - 299 Atmadravyasya dvitIyapudgaladravyAbhAvAtsarva evopadhiH pratiSiddha ityutsargaH / ayaM tu mizrakAlakSetravazAtkazcidapratiSiddha ityapavAdaH / yadA hi zramaNaH sarvopadhipratiSedhamAsthAya paramamupekSAsaMyamaM pratipattukAmo'pi viziSTa kAlakSetravazAvasannazaktirna pratipattuM kSamate tadApakRSya saMyamaM pratipadyamAnastadbahiraGgasAdhanamAtramupadhimAtiSThate / sa tu tathA sthIyamAno na khalUpadhitvAcchedaH, pratyuta chedapratiSedha eva / yaH kilAzuddhopayogAvinAbhAvI sa chedaH / saMbodhanArthaM nirgranthamokSamArgasthApanamukhyatvena prathamasthale gAthApaJcakaM gatam / atha kAlApekSayA paramopekSAsaMyamazaktyabhAve satyAhArasaMyamazaucajJAnopakaraNAdikaM kimapi grAhyamityapavAdamupadizati - chedo jeNa Na vijjadi chedo yena na vidyate / yenopakaraNena zuddhopayogalakSaNasaMyamasya chedo vinAzo na vidyate / kayoH / gahaNavisaggesu grahaNavisargayoH yasyopakaraNasyAnyavastuno vA grahaNe svIkAre visarjane / kiM kurvataH tapodhanasya / sevamANassa tadupakaraNaM sevamAnasya samaNo tehi vaTTadu kAlaM khetaM viyANittA zramaNastenopakaraNeneha loke kisI eka tarahase koI eka parigraha atyAjya bhI hai, aisA apavAdamArga dikhalAte haiM - [ sevamAnasya ] parigraha sevanevAle munike [ grahaNa visargeSu ] grahaNa karane meM athavA tyAgane meM [ yena ] jisa parigrahase [ chedaH ] zuddhopayogarUpa saMyamakA ghAta [ na vidyate ] nahIM ho, [ tena ] usa parigrahase [ zramaNaH ] muni [ kAlaM kSetraM ] kAla aura kSetrako [vijJAya ] jAnakara [ iha ] isa lokaseM [vartatAM] pravarte (rahe ) to koI hAni nahIM hai / bhAvArtha - utsargamArga vaha hai, 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 haiM - jisa samaya koI eka muni saba parigrahako tyAgakara parama vItarAga saMyamako prApta honA cAhatA hai, vahI muni kisI eka kAlakI vizeSa - tAse athavA kSetrake vizepase hIna zakti hotA hai, taba vaha vItarAgasaMyama dazAko nahIM dhAraNa kara sakatA, isaliye sarAgasaMyama avasthAko aMgIkAra karatA hai, aura usa avasthAkA vAhya sAdhana parigraha grahaNa karatA hai / usa parigrahako grahaNa kara tiSThate hue munike usa parigrahase saMyamakA ghAta nahIM hotA / saMyamakA ghAta vahA~ hotA hai, jahA~ para ki munipadkA ghAtaka azuddhopayoga hotA hai / yaha parigraha to saMyama ke ghAtake dUra karane ke 'liye hai / munipadavIkA sahakArI kAraNa zarIra hai, aura usa zarIrakI pravRtti AhAra nIhArake grahaNa tyAgase hotI hai, usameM saMyamake ghAtake nipedhake liye aMgIkAra karate .

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- rAyacandrajainazAstramAlA - [a0 3, gA0 23ayaM tu zrAmaNyaparyAyasahakArikAraNazarIravRttihetubhUtAhAranirhArAdigrahaNavisarjanaviSayacchedapratiSedhArthamupAdIyamAnaH sarvathA zuddhopayogAvinAbhUtatvAcchedapratiSedha eva syAt // 22 // athApratiSiddhopadhisvarUpamupadizati appaDikuTuM uvadhi apatthaNijaM asNjdjnnehiN| mucchAdijaNaNarahidaM gehadu samaNo jadi vi appaM // 23 // apratikruSTamupadhimaprArthanIyamasaMyatajanaiH / mUrchAdijananarahitaM gRhNAtu zramaNo yadyapyalpam // 23 // yaH kilopadhiH sarvathA bandhAsAdhakatvAdapratikruSTaH saMyamAdanyatrAnucitatvAdasaMyatajanAprArthanIyo rAgAdipariNAmamantareNa dhAryamANatvAnmUrchAdijananarahitazca bhavati sa khalvapratiSiddhaH / ato yathoditasvarUpa evopadhirupAdeyo na punaralpo'pi yathoditaviparyastasvarUpaH // 23 // vartatAm / kiM kRtvA / kAlaM kSetraM ca vijJAyeti / ayamatra bhAvArthaH-kAlaM paJcamakAlaM zItoSNAdikAlaM vA kSetraM bharatakSetraM mAnuSajAGgalAdikSetraM vA vijJAya yenopakaraNena khasaMvittilakSaNabhAvasaMyamasya bahiraGgadravyasaMyamasya vA chedo na bhavati tena vartata iti // 22 // atha pUrvasUtroditopakaraNasvarUpaM darzayati-appaDikuTuM uvadhi nizcayavyavahAramokSamArgasahakArikAraNatvenApratiSiddhamupadhimupakaraNarUpopadhi apatthaNijaM asaMjadajaNehiM aprArthanIyaM nirvikArAtmopalabdhilakSaNabhAvasaMyamarahitasyAsaMyatajanasyAnabhilaSaNIyam / mucchAdijaNaNarahidaM paramAtmadravyavilakSaNabahirdravyamamatvarUpamUrchArakSaNArjanasaMskArAdidoSajananarahitam / geNhadu samaNo jadi vi appaM gRhNAtu zramaNo yamapyalpaM pUrvoktamupakaraNopadhiM yadyapyalpaM tathApi puurvoktocitlkssnnhaiN| 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 [upadhiM] aise parigrahako [gRhNAtu] grahaNa kare, to kucha bhI doSa nahIM hai / jo parigraha [apratikruSTaM] baMdhako nahIM karatA [asaMyatajanaiH] saMyama rahita janoMkA [ aprArthanIyaM] prArthanA karaneke yogya nahIM hai, [mUrchAdijananarahitaM] 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 //

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24. ] athotsarga eva vastudharmo na punarapavAda ityupadizati - kiM kiMcaNa titakaM aNabhavakAmiNodha dehe vi / saMgatti jiNavariMdA NippaDikammattamuddiTThA // 24 // kiM kiMcanamiti tarkaH apunarbhavakAmino'tha dehe'pi / saMga iti jinavarendrA niHpratikarmatvamuddiSTavantaH // 24 // 1 pravacanasAraH 301 atra zrAmaNyaparyAyasahakArikAraNatvenApratiSidhyamAne'tyantamupAtta dehe'pi paradravyatvAtparigraho'yaM na nAmAnugrahArhaH kiMtUpekSya evetyapratikarmatvamupadiSTavanto bhagavanto'rhaddevAH / atha tatra zuddhAtmatattvopalambhasaMbhAvanarasikasya puMsaH zeSo'nyo'nupAttaH parigraho varAkaH kiM nAma syAditi vyakta eva hi teSAmAkUtaH / ato'vadhAryate utsarga eva vastudharmo na punarapavAdaH / idamatra tAtparyaM vastudharmatvAtparamanairgranthyamevAvalambyam // 24 // . ---- meva grAhyaM na ca tadviparItamadhikaM vetyabhiprAya: // 23 // atha sarvasaGgaparityAga eva zreSThaH zeSamazakyAnuSThAnamiti prarUpayati -- kiM kiMcaNa tti takaM kiM kiMcanamiti tarkaH kiM kiMcana parigraha iti tarkoM vicAraH kriyate tAvat / kasya / apuNabbhavakAmiNo apunarbhavakAminaH anantajJAnAdicatuSTayAtmamokSAbhilASiNaH adha aho deho vi deho'pi saMga tti saGgaH parigraha iti hetoH jiNavariMdA jinavarendrAH kartAraH NippaDikammattamuddiTThA niHpratikarmatvamupadiSTavantaH / zuddhopayogalakSaNaparamopekSAsaMyamabalena dehe'pi niHpratIkAritvaM kathitavanta iti / tato jJAyate mokSasukhAbhilASiNAM nizcayena dehAdisarvasaGgaparityAga evocito'nyastUpa - 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 [ nipratikarmatvaM ] 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 vicAra hotA hai / bhAvArtha - jisa mArga meM munipadakA sahakArI zarIra bhI paradravyarUpa parigraha jAnakara Adara karane yogya nahIM hai, vaha bhI mamatAbhAva se rahita hokara tyAgane yogya hai, aura bhagavaMtadevane mamatAse AhAra vihArameM pravRtti honeko manA kiyA hai, to usa mArga meM 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

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302 - rAyacandrajainazAstramAlA - [a0 3, gA0 25*6atha ke'pavAdavizeSA ityupadizati uvayaraNaM jiNamagge liMgaM jahajAdarUvamidi bhnnidN| guruvayaNaM pi ya viNao suttajjhayaNaM ca NiddiDha // 25 // upakaraNaM jinamArge liGgaM yathAjAtarUpamiti bhaNitam / guruvacanamapi ca vinayaH sUtrAdhyayanaM ca nirdiSTam // 25 // cAra eveti // 24 // evamapavAdavyAkhyAnarUpeNa dvitIyasthale gAthAtrayaM gatam / athaikAdazagAthAparyantaM strInirvANanirAkaraNamukhyatvena vyAkhyAnaM karoti / tadyathA-vetAmbaramatAnusArI ziSyaH pUrvapakSaM karoti-- pecchadi Na hi iha logaM paraM ca samaNiMdadesido 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 khAtmaprAptirUpaM mokSaM vihAya svargabhogaprAptirUpaM paraM ca paralokaM ca necchati / sa kaH / samaNiMdadesido dhammo zramaNendradezito dharmaH jinendropadiSTa ityarthaH / dhammamhi tamhi kamhA dharme tasmin kasmAt viyappiyaM vikalpitaM nirgranthaliGgAdvastraprAvaraNena pRthakkRtam / kim / liMgaM 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 narakAdigativilakSaNAnantasukhAdiguNakhabhAvA tenaiva janmanA siddhirna dRSTA na kathitA / tamhA tappaDirUvaM tasmAtkAraNAtpratiyogyaM sAvaraNarUpaM viyappiyaM liMgamitthINaM nimranthaliGgAtpRthaktvena vikalpitaM kathitaM liGgaM prAvaraNasahitaM cihnam / kAsAm / strINAmiti // 7 // atha strINAM mokSapratibandhakaM pramAdabAhulyaM darzayati paiDIpamAdamaiyA edAsi vitti bhAsiyA pamadA / tamhA tAo pamadA pamAdabahula tti NihiTThA // *8 // paiDIpamAdamaiyA prakRtyA khabhAvena pramAdena nirvRttA prmaadmyii| kA karjI bhavati / edAsiM vitti etAsAM strINAM vRttiH pariNatiH bhAsiyA pamadA tata eva nAmamAlAyAM pramadAH avalaMbana karane yogya hai // 24 // Age apavAdamArgake kaunase bheda haiM, unako dikhalAte haiM-[jinamArge] sarvajJa vItarAgadeva kathita nimrantha mokSamArgameM [upakaraNaM] munike upakArI parigraha [iti ] isa prakAra [ bhaNitaM ] kahe haiM, ki [yathAjAtarUpaM liGgaM] jaisA munikA svarUpa cAhiye, vaisA hI zarIrake dravyaliGgakA

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*11.] -pravacanasAraH__yo hi nAmApratiSiddho'sminnupadhirapavAdaH sa khalu nikhilo'pi zrAmaNyaparyAyasahakArikAraNatvenopakArakArakatvAdupakaraNabhUta eva na punaranyaH / tasya tu vizeSaH sarvAhAryapramadAsaMjJA bhaNitA bhASitAH striyaH / tamhA tAo pamadA yata eva pramadA saMjJAstAH striyaH tasmAttata eva pamAdabahula tti NihiTThA niHpramAdaparamAtmatattvabhAvanAvinAzakapramAdabahulA iti nirdiSTAH // 8 // atha tAsAM mohAdibAhulyaM darzayati* saMti dhuvaM pamadANaM mohapadosA bhayaM duguMchA ya / citte cittA mAyA tamhA tAsiM Na NivANaM // *9 // saMti dhuvaM pamadANaM santi vidyante dhruvaM nizcitaM pramadAnAM strINAm / ke te / mohapadosA bhayaM duguMchA ya mohAdirahitAnantasukhAdiguNakharUpamokSakAraNapratibandhakAH mohapradveSabhayaduguMchApariNAmAH citte cittA mAyA kauTilyAdirahitaparamabodhAdipariNateH pratipakSabhUtA citte manasi citrA vicitrA mAyA tamhA tAsiMNa NivANaM tata eva tAsAmavyAbAdhasukhAdyanantaguNAdhArabhUtaM nirvANaM nAstItyabhiprAyaH // 9 // athaitadeva draDhayati Na viNA vaTTadi NArI ekkaM vA tesu jIvaloyamhi // Na hi saMuDaM ca gattaM tamhA tAsiM ca saMvaraNaM // *10 // Na viNA vadi NArI na vinA vartate nArI ekaM vA tesu jIvaloyamhi teSu nirdoSiparamAtmadhyAnavighAtakeSu pUrvoktadoSeSu madhye jIvaloke tvekamapi doSaM vihAya Na hi saMuDaM ca gattaM na hi sphuTaM saMvRttaM gAtraM ca zarIraM tamhA tAsiM ca saMvaraNaM tata eva ca tAsAM saMvaraNaM vastrAvaraNaM kriyata iti // 10 // atha punarapi nirvANapratibandhakadoSAndarzayati5. cittassAvo tAsi sithillaM attavaM ca pakkhalaNaM / . vijadi sahasA tAsu a uppAdo suhamamaNuANaM // *11 // vijadi vidyate tAsu ca strISu / kim / cittassAvo cittasravaH niHkAmAtmatattvasaMvittivinAzakacittasya kAmodrekeNa sravo rAgasArdrabhAvaH tAsi tAsAM strINAM sithillaM zithilasya bhAvaH zaithilyaM tadbhavamuktiyogyapariNAmaviSaye cittadAAbhAvaH sattvahInapariNAma ityarthaH / attavaM ca pakkhalaNaM Rtau bhavamArtavaM praskhalanaM raktasravaNaM sahasA jhaTiti mAse mAse dinatrayaparyantaM cittazuddhivinAzako raktasravo bhvtiityrthH| uppAdo suhamamaNuANaM utpAda utpattiH sUkSmahonA, eka to yaha parigraha hai / [guruvacanaM api] tattvake upadezaka guruke vacanarUpa pudgaloMkA grahaNa eka yaha bhI parigraha hai, [ca] aura [vinayaH] jo koI zuddhAtmAke 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 / bhAvArtha-jisa parigrahakA apavAdamArgameM

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304 - rAyacandra jainazAstramAlA - [ a0 3, gA0 * 12 varjita sahajarUpopekSitayathAjAtarUpatvena bahiraGgaliGgabhUtAH kAyapudgalAH zrUyamANatatkAlabodhakagurugIryamANAtmatattvadyotakasiddhopadezavacanapudgalAstathAdhIyamAnanityabodhakAnAdini labdhyaparyAptamanuSyANAmiti // 11 // athotpattisthAnAni kathayati - liMgamhi ya itthINaM thaNaMtare NAhikakkhapadesesu / bhaNido suhumuppAdo tAsiM kaha saMjamo hodi // * 12 // liMgahi ya itthINaM thaNaMtare NAhikakkhapadesesu strINAM liGga yonipradeze stanAntare nAbhipradeze kakSapradeze ca bhaNido suhumuppAdo eteSu sthAneSu sUkSmamanuSyAdijIvotpAdo bhaNitaH / ete pUrvoktadoSAH puruSANAM kiM na bhavantIti cet / evaM na vaktavyaM strISu bAhulyena bhavanti / nacAstitvamAtreNa samAnatvam / ekasya viSakaNikAsti dvitIyasya ca viSaM sarvato'sti kiM samAnatvaM bhavati / kiMtu puruSANAM prathamasaMhananabalena doSavinAzako muktiyogya vizeSasaMyamo'sti / tAsaM kaha saMjamo hodi tataH kAraNAttAsAM kathaM saMyamo bhavatIti // 12 // atha strINAM tadbhavamuktiyogyAM sakalakarmanirjarAM niSedhayati- 1 Bi jadi daMsaNeNa suddhA suttajjhayaNeNa cAvi saMjuttA / 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 itthassa Na NijjarA bhaNidA tathApi strIjanasya tadbhavakarmakSayayogyA sakalanirjarA na bhaNiteti bhAvaH / kiMca yathA prathamasaMhananAbhAvAtstrI saptamanarakaM na gacchati tathA nirvANamapi "puMvedaM vedaMtA purisA je khavagaseDimArUDhA / sesodayeNa vi tahA jhANuvajuttA ya te du sijyaMti" iti gAthAkathitArthAbhiprAyeNa bhAvastriINAM kathaM nirvANamiti cet / tAsAM bhAvastrINAM prathamasaMhananamasti dravyastrIvedAbhAvAttadbhavamokSapariNAmapratibandhakatIvra kAmodreko'pi nAsti / dravyastrINAM prathamasaMhananaM nAstIti kasmAnnAgame kathitamAsta iti cet / tatrodAharaNagAthA - ""aMtimatigasaMghaDaNaM NiyameNa ya kammabhUmimahilANaM / AdimatigasaMghaDaNaM Natthi tti jihi NiddiTTha" // atha matam - yadi mokSo nAsti tarhi bhavadIyamate kimarthamarjikAnAM mahAtratAropaNam / parihAramAha-tadupacAreNa kulavyavasthAnimittam / nacopacAraH sAkSAdbhavitumarhati agnivat krUro'yaM devadatta ityAdivat / tathAcoktam- mukhyAbhAve sati prayojane nimitte copacAraH pravartate / kiMtu yadi tadbhave mokSo bhavati strINAM tarhi zatavarSadIkSitAyA arjikAyA adyadine niSedha nahIM kiyA gayA hai, vaha sabhI parigraha yati avasthAkA sahAyaka hai, isaliye upakArI hai, anya parigraha nahIM hai / usa munike yogya parigrahake bheda isa prakAra haiM, ki saba vastra AbhUSaNAdikase rahita sahaja ( svAbhAvika ) suMdara yathAjAtarUpa vAhya dravya 1 antimasaMhananatrayaM niyamena karmabhUmimahilAnAmasti / AdimasaMhananatrayaM nAstIti jinairnirdiSTam /

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15.] .305 -pravacanasAraHdhanazuddhAtmatattvadyotanasamarthazrutajJAnasAdhanIbhUtazabdAtmasUtrapudgalAzca zuddhAtmatattvavyaJjakadarzanAdiparyAyatatpariNatapuruSavinItatAbhiprAyavartakacittapudgalAzca bhavanti / idamatra tAtparya, kAyavadvacanamanasI api na vastudharmaH // 25 // dIkSitaH sAdhuH kathaM vandyo bhavati / saiva prathamataH kiM na vandyA bhavati saadhoH| kiMtu bhavanmate mallitIrthakaraH strIti kathyate tadapyayuktam / tIrthakarA hi samyagdarzanavizuddhyAdiSoDazabhA. vanAH 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 sItArukmiNIkuntIdraupadIsubhadrAprabhRtayo jinadIkSAM gRhItvA viziSTatapazcaraNena kathaM SoDazakharge gatA iti cet / parihAramAha-tatra doSo nAsti tasmAtsvargAdAgatya puruSavedena mokSaM yAsyantyane / tadbhavamokSo nAsti bhavAntare bhavatu ko doSa iti / idamatra tAtparyam-svayaM vastusvarUpameva jJAtavyaM paraM prati vivAdo na kartavyaH / kasmAt / vivAde rAgadveSotpattirbhavati tatazca zuddhAtmabhAvanA nazyatIti // athopasaMhArarUpeNa sthitapakSaM darzayati tamhA taM paDirUvaM liMgaM tAsiM jiNehiM nniditttt| kularUvavaojuttA samaNIo tassamAcArA // *14 // tamhA yasmAttadbhave mokSo nAsti tasmAtkAraNAt taM paDirUvaM liMgaM tAsiM jiNehiM NididaM tatpratirUpaM vastraprAvaraNasahitaM liGgaM cihna lAJchanaM tAsAM strINAM jinavaraiH sarvanirdiSTaM kathitam / kularUvavaojuttA samaNIo lokaduguJchArahitatvena jinadIkSAyogya 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 // athedAnIM puruSANAM dIkSAgrahaNe varNavyavasthAM kathayati vaNNesu tIsu eko kallANaMgo tavosaho vayasA / sumuho kuMchArahido liMgaggahaNe havadi joggo // *15 // vaNNesu tIsu ekko varNeSu triSvekaH brAhmaNakSatriyavaizyavarNeSvekaH kallANaMgo kalyANAGga ArogyaH tavosaho vayasA tapaHsahaH tapaHkSamaH / kena / ativRddhabAlatvarahitavayasA sumuho liMgasvarUpa kAyayoga saMbaMdhI pudgala, eka to yaha upakaraNa hai, aura zuddhAtmatattvake prakAzaka jo vacanAtmaka pudgala haiM, unako gurUke 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

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- rAyacandrajainazAstramAlA- [a0 3, gA0 26,*16athApratiSiddhazarIramAnopadhipAlanavidhAnamupadizatiihalogaNirAvekkho appaDibaddho parammi loyamhi / juttAhAravihAro rahidakasAo have samaNo // 26 // nirvikArAbhyantaraparamacaitanyapariNativizuddhijJApakaM gamakaM bahiraGganirvikAraM mukhaM yasya mukhAvayavabhaGgarahitaM vA sa bhavati sumukhaH kuMchArahido lokamadhye durAcArAdhapavAdarahitaH liMgaggahaNe havadi joggo evaM guNaviziSTapuruSo jinadIkSAgrahaNe yogyo bhavati / yathAyogyaM sacchUdrAdyapi // 15 // atha nizcayanayAbhiprAyaM kathayati jo rayaNattayaNAso so bhaMgo jiNavarehi nnidivo| sesaM bhaMgeNa puNo Na hodi sallehaNAariho // *16 // jo rayaNattayaNAso so bhaMgo jiNavarehi NihiTTho yo ratnatrayanAzaH sa bhaGgo jinavarainirdiSTaH / vizuddhajJAnadarzanakhabhAvanijaparamAtmatattvasamyakzraddhAjJAnAnuSThAnarUpo yo'sau nizcayaratnatrayasvabhAvastasya vinAzaH sa eva nizcayena nAzo bhaGgo jinavarainirdiSTaH sesaM bhaMgeNa puNo zeSabhaGgena punaH zeSakhaNDamuNDavAtavRSaNAdibhaGgena Na hodi. sallehaNAariho na bhavati sallekhanAhaH lokaduguJchAbhayena nimrantharUpayogyo na bhavati / kaupInagrahaNena tu bhAvanAyogyo bhavatItyabhiprAyaH // 16 // evaM strInirvANanirAkaraNavyAkhyAnamukhyatvenaikAdazagAthAbhistatIyaM sthalaM gatam / atha pUrvoktasyopakaraNarUpApavAdavyAkhyAnasya vizeSa vivaraNaM karoti-idi bhaNidaM kathitam / kim / uvayaraNaM upakaraNam / ka / jiNamagge jinoktmokssmaarge| kimupakaraNam / liMgaM zarIrAkArapudgalapiNDarUpaM dravyaliGgam / kiMviziSTam / jahajAdarUvaM yathAjAta. rUpaM yathAjAtazabdenAtra vyavahAreNa saMgaparityAgayuktaM nizcayenAbhyantareNa zuddhabuddhakakhabhAvaM paramAtmasvarUpaM guruvayaNaM pi ya guruvacanamapi nirvikAraparamacijyotiHsvarUpaparamAtmatattvapratibodhakaM sArabhUtaM siddhopadezarUpaM gurUpadezavacanam / na kevalaM gurUpadezavacanaM suttajjhayaNaM ca AdimadhyAntavarjitajAtijarAmaraNarahitanijAtmadravyaprakAzakasUtrAdhyayanaM ca paramAgamavAcanamityarthaH / Nidilu 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 svarUpamAkhyAti-ihalogaNirAbhAva 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

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26. ] pravacanasAraH WOL 307 ihalokanirApekSa apratibaddhaH parasmin loke / yuktAhAravihAro rahitakaSAyo bhavet zramaNaH // 26 // anAdinidhanaikarUpazuddhAtmatattvapariNatatvAdakhilakarmapudgalavipAkAtyantaviviktasvabhAvatvena rahitakaSAyatvAttadAtvamanuSyatve'pi samastamanuSyavyavahArabahirbhUtatveneha lokanirApekSatvAttathA bhaviSyadamartyAdibhAvAnubhUtitRSNAzUnyatvena paralokApratibaddhatvAcca paricchedyArthoMpalambhaprasi pradIpapUraNotsarpaNasthAnIyAbhyAM zuddhAtmatattvopalambhaprasiddhyarthataccharIrasaMbhojana saMcalanAbhyAM yuktAhAravihAro hi syAt zramaNaH / idamatra tAtparyam -- yato hi rahitakaSAyaH tato na taccharIrAnurAgeNa divyazarIrAnurAgeNa vAhAravihArayorayuktyA pravartate / zuddhAtmatattvopalambhasAdhakazrAmaNyaparyAyapAlanAyaiva kevalaM yuktAhAravihAraH syAt // 26 // vekkho ihalokanirApekSaH TaGkotkIrNajJAyakaikakhabhAvanijAtmasaMvitti vinAzakakhyAtipUjAlAbharUpehalokakAGkSArahitaH appaDibaddho parammi loyamhi apratibaddhaH parasmin loke tapazcaraNe kRte divyadevastrIparivArAdibhogA bhavantIti, evaMvidhaparaloke pratibaddho na bhavati juttAhAravihAro have yuktAhAravihAro bhavet / sa kaH / samaNo zramaNaH / punarapi kathaMbhUtaH / rahidakasAo niHkaSAyakharUpasaMvittyavaSTaMbhabalena rahitakaSAyazceti / ayamatra bhAvArthaH-yo'sau ihaloka paralokanirapekSatvena niH kaSAyatvena ca pradIpa sthAnIyazarIre tailasthAnIyaM grAsamAtraM datvA ghaTapaTAdiprakAzyapadArthasthAnIyaM nijaparamAtmapadArthameva nirIkSate sa eva yuktAhAravihAro bhavati [ zramaNaH ] jo muni hai, vaha [ ihalokanirApekSaH ] isa lokameM viSayoMkI abhilASA rahita huA [ parasmin loke ] paralokameM arthAt honevAlI devAdiparyAyoM meM [ apratibaddhaH ] abhilASAkara nahIM ba~dhe hue [ rahitakaSAyaH ] rAga dveSa bhAvarUpa kaSAyoMse rahita hote haiM, [ yuktAhAravihAraH ] yogya AhAra vihArameM [ bhavet ] pravRtti karatA hai, ayogyako chor3atA hai / bhAvArtha - munIzvara ne 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 kapAyoM se rahita hai, isaliye manuSya saMbaMdhinI kriyAse rahita hai, unheM isa loka meM paMcendrIke viSayoMkI vAJchA nahIM hai, tathA AgAmI kAlake devAdi gatike divya-sukhoM ke bhoganekI vAJchA se bhI rahita haiM, isaliye paralokakI bhI abhilApAse ba~dhe huye nahIM haiM / jaise ghaTa paTAdi padArthoke dekhane ke liye dIpaka meM tela DAlate haiM, aura battI Adi ko bhI sa~bhAlate haiM, usI prakAra muni zuddhAtmatattvakI prApti ke liye zarIrako bhojanase, tathA calanAdi kriyAse, yogya AhAra vihAra kriyAmeM pravRtta karate haiN| isase yaha kathana siddha huA, ki munIzvara kaSAya bhAvoMse rahita haiM, isaliye apane vartamAna zarIra ke anurAgase pravRtti nahIM karate, kintu zuddhAtmatattvakI siddhi ke liye munipadavI pAlaneke nimitta kevala yogya AhAra meM pravartita - prerita hote haiM // 26 //

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308 - rAyacandrajainazAstramAlA - [a0 3, gA0 27,*17atha yuktAhAravihAraH sAkSAdanAhAravihAra evetyupadizati jassa aNesaNamappA taM pi tavo tappaDicchagA samaNA / - aNNaM bhikkhamaNesaNamadha te samaNA aNAhArA // 27 // yasyAneSaNa AtmA tadapi tapaH tatpratyeSakAH zramaNAH / anyadbhakSamaneSaNamatha te zramaNA anAhArAH // 27 // svayamanazanasvabhAvatvAdeSaNAdoSazUnyabhaikSyatvAca yuktAhAraH sAkSAdanAhAra eva syAt / / tathAhi-yasya sakalakAlameva sakalapudgalAharaNazUnyamAtmAnamavabuddhyamAnasya sakalAzanatRSNAzUnyatvAtsvayamanazana eva svabhAvaH / tadeva tasyAnazanaM nAma tapo'ntaraGgasya punaranyaH zarIrapoSaNanirata iti // 26 // atha paJcadazapramAdaistapodhanaH pramatto bhavatIti pratipAdayati-- kohAdiehi cauhi vi vikahAhi tahiMdiyANamatthehiM / samaNo havadi pamatto uvajutto NehaNidAhiM // *17 // havadi krodhAdipaJcadazapramAdarahitaciccamatkAramAtrAtmatattvabhAvanAcyutaH san bhavati / sa kaH kartA / samaNo sukhaduHkhAdisamacittaH zramaNaH / kiMviziSTo bhavati / pamatto pramattaH pramAdI / kaiH kRtvA / kohAdiehi cauhi vi caturbhirapi krodhAdibhiH vikahAhi strIbhaktacorarAjakathAmiH tahiMdiyANamatthehiM tathaiva paJcendriyANAmarthaiH sparzAdiviSayaiH / punarapi kiMrUpaH / uvajutto upayuktaH pariNataH / kAbhyAm / NehaNidAhiM snehanidrAbhyAmiti // 17 // atha yuktAhAravihAratapodhanakharUpamupadizati-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 pratIcchanti tatpratyeSakAH zramaNAH / punarapi kiM yeSAm / aNNaM nijaparamAtmatattvAdanyadbhinnaM heyam / kim / aNesaNaM annasyAhArasyaiSaNaM vAJchAneSaNam / kathaMbhUtam / bhikkhaM bhikSAyAM bhavaM bhaikSyaM 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 .

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} 28. ] 309 balIyastvAt iti kRtvA ye taM svayamanazanasvabhAvaM bhAvayanti zramaNAH / tatpratiSiddhaye caiSaNAdoSazUnyamanyadbhaikSaM caranti / te kilAharanto 'pyanAharanta iti yuktAhAratvena svabhAva - parabhAvapratyayapratibandhAbhAvAtsAkSAdanAhArA eva bhavanti / evaM svayamavihArasvabhAvatvAtsamitizuddhavihAratvAcca yuktavihAraH sAkSAdavihAra eva syAt ityanuktamapi gamyeteti // 27 // atha kuto yuktAhAratvaM siddhyatItyupadizati kevaladeho samaNo dehe vi mamattara hidaparikammo / S pravacanasAraH Ajutto taM tavasA aNimUhiya appaNo sattiM // 28 // kevaladehaH zramaNo dehe'pi mamatvarahitaparikarmA | AyuktavAMstaM tapasA anigUhyAtmanaH zaktim // 28 // yato hi zramaNaH zrAmaNyaparyAya sahakArikAraNatvena kevala dehamAtrasyopadheH prasahyApratiadha 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 mamattara hidaparikammo dehe'pi mamatvarahitaparikarmA "mamattiM parivajjAmi NimmamattiM uvadvido / AlaMbaNaM ca me AdA avase sAiM [ anAhArAH ] AhAra grahaNase rahita hI haiM, aisA mAnanA cAhiye / bhAvArtha -- jo mahAmunIzvara haiM, unhoMne bhI apanA svarUpa sadAkAla samastaM paradravyarUpa pugalake 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 sthiti nimitta AhAra bhI lete haiM, to saba dopoMse rahita zuddha annako lete haiM, isaliye ve muni AhAra grahaNa karate hue bhI nahIM lenevAle 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 [ kevaladeha : ] 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

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rAyacandra jainazAstramAlA [ a0 3, gA0 29 SedhakatvAtkevaladehatve satyapi dehe 'kiM kiMcaNa' ityAdiprAktanasUtradyotitaparamezvarAbhiprAyaparigraheNa na nAma mamAyaM tato nAnugrahArhaH kiMtUpekSya eveti parityaktasamasta saMskAratvAdrahitaparikarmA syAt / tatastanmamatvapUrva kAnucitAhAragrahaNAbhAvAdyuktAhAratvaM siddhyet / yatazca samastAmapyAtmazaktiM prakaTayannanantarasUtroditenAnazanasvabhAvalakSaNena tapasA taM dehaM sarvArambheNAbhiyuktavAn syAt / tata AhAragrahaNapariNAmAtmakayogadhvaMsAbhAvAdyuktasyaivAhAreNa ca yuktAhAratvaM siddhyet // 28 // atha yuktAhArasvarUpaM vistareNopadizati ekkaM khalu taM bhattaM apaDipuNNodaraM jahAladdhaM / caraNaM bhikkheNa divA Na rasAvekkhaM Na madhumaMsaM // 29 // vosare" // iti zlokakathitakrameNa dehe'pi mamatvarahitaH Ajutto taM tavasA AyuktavAn AyojitavAMstaM dehaM tapasA / kiM kRtvA / aNigUhiya anigUhya pracchAdanamakRtvA / kAM / apaNo 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 ekkaM khalu taM bhattaM ekakAla eva khalu hi sphuTaM sa bhakta AhAro yuktAhAraH kasmAdekabhaktenaiva nirvikalpasamAdhisahakArikAraNabhUtavihAra kriyAse rahita huA tathA [ AtmanaH zaktiM ] apane thiratA bhAvasvarUpa balako [ anigUhan ] nahIM chipAtA huA arthAt pragaTa karatA huA [ taM ] usa dehako [ tapasA ] anazanarUpa tapasyA meM [ AyuktavAn ] lagAtA hai / bhAvArthamunike anya parigraha paramANumAtra bhI nahIM, kiMtu muni avasthAkA 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 zarIra meM mamatAbhAva nahIM karate / tathA " kiM kiMcaNa tti takkaM" aisI pahale gAthA kahI gaI hai, usameM sarvajJa vItarAgakA abhiprAya yaha hai, ki parigraha sarvathA tyAjya hai, aisA jAnake bhagavaMtakI AjJAko grahaNakara zarIra meM mamatAbhAvase rahita hotA hai, dehake sa~bhAlane meM 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 vala usameM lagAtA hai, jo kabhI AhAra bhI letA hai, vase yogya AhArakI siddhi hai // 28 // dikhalAte haiM - [ sa bhaktaH ] vaha hai, isaliye sava to yogya letA hai, Age yogya AhArakA AhAra [ khalu ] nizcayakara [ ekaH ] Arambhase zarIrako isaliye vairAgyake svarUpa vistAra se zuddha 310 4

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- pravacanasAraH 311 ekaH khalu sa bhaktaH aparipUrNodaro yathAlabdhaH / bhaikSAcaraNena divA na rasApekSo na mdhumaaNsH|| 29 // ekakAla evAhAro yuktAhAraH, tAvataiva zrAmaNyaparyAyasahakArikAraNazarIrasya dhAraNatvAt / anekakAlastu zarIrAnurAgasevyamAnatvena prasahya hiMsAyatanIkriyamANo na yuktaH / zarIrAnurAgasevakatvena ca yuktasya apratipUrNodara evAhAro yuktAhAraH tasyaivApratihatayogatvAt / pratipUrNodarastu pratihatayogatvena kathaMcit hiMsAyatanIbhavan na yuktaH / pratihatayogatvena na ca yuktasya yathAlabdha evAhAro yuktAhAraH tasyaiva vizeSazarIrasthitisaMbhavAt / sa ca kathaMbhUtaH / appaDipuNNodaraM yathAzaktyA nyUnodaraH jahAladdhaM yathAlabdho na ca khecchAlabdhaH caraNaM bhikkheNa bhikSAcaraNenaiva labdho na ca svapAkena divA divaiva na ca rAtrI / Na rasAvekkhaM rasApekSo na bhavati kiMtu sarasavirasAdau samacittaH Na madhumaMsaM amadhumAMsaH amadhumAMsa ityupalakSaNena AcArazAstrakathitapiNDazuddhikrameNa samastAyogyAhArarahita iti / etAvatA kimuktaM bhavati / evaMviziSTavizeSaNayukta evAhArastapoeka 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 zarIrakI sthiti eka bAra AhAra lenese hojAtI hai, isaliye eka vakta lenA yogya hai, aura jo zarIrake 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 yathAlavdha AhAra ThIka hai, aura yathAlabdha AhAra bhI

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312 . -- rAyacandrajainazAstramAlA - [a0 3, gA0 29priyatvalakSaNAnurAgazUnyatvAt / ayathAlabdhastu vizeSapriyatvalakSaNAnurAgasevyamAnatvena prasahya hiMsAyatanIkriyamANoM na yuktaH / vizeSapriyatvalakSaNAnurAgasevakatvena na ca yuktasya bhikSA caraNenaivAhAro yuktAhAraH tasyaivArambhazUnyatvAt / abhaikSAcaraNena tvArambhasaMbhavAtprasiddhahiMsAyatanatvena na yuktH| evaMvidhAhArasevanavyaktAntarazuddhitvAnna ca yuktasya divasa evAhAro yuktAhAraH tadeva samyagavalokanAt / adivase tu samyagavalokanAbhAvAdanivAryahiMsAyatanatvena na yuktaH / evaMvidhAhArasevanavyaktAntarazuddhitvAnna ca yuktasya arasApekSa evAhAro yuktAhArastasyaivAntaHzuddhisundaratvAt / rasApekSastu antarazuddhyA prasahya hiMsAyatanIkriyamANo na yuktH| antarazuddhisevakatvena na ca yuktasya amadhumAMsa evAhAro yuktAhAraH tasyaivAhiMsAyatanatvAt / samadhumAMsastu hiMsAyatanatvAnna yuktaH / evaMvidhAhArasevanavyaktAntarazuddhitvAnna ca yuktasya madhumAMsamatra hiMsAyatanopalakSaNaM tena samastahiMsAyatanazUnya evAhAro yuktAhAraH // 29 // dhanAnAM yuktAhAraH kasmAditi cet / cidAnandaikalakSaNanizcayaprANarakSaNabhUtA rAgAdivikalpopAdhirahitA yA tu nizcayanayenAhiMsA tatsAdhakarUpA bahiraGgaparajIvaprANavyaparopaNanivRttirUpA dravyAhiMsA ca sA dvividhApi tatra yuktAhAre saMbhavati / yastu tadviparItaH sa yuktAhAro na bhavati / kasmAditi cet / tadvilakSaNabhUtAyA dravyarUpAyA hiMsAyA sadbhAvAditi // 29 // 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 nipiddha hai, bhikSAvRtti yogya hai, tathA rAga bhAvase aMtaraGgakI azuddhatAse bhikSAvRttise bhI grahaNa karanA ayogya AhAra kahA jAtA hai| saMyama sAdhaka zarIrakI sthitike 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 / 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 yathAlavdha dinameM nIrasa mAMsAdi doSa rahita liyA jAve, vaha AhAra yogya hai, isase anya rItise

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29,*19.]. . - pravacanasAraH -.. athotsargApavAdamaitrIsausthityamAcaraNasyopadizatibAlo vA vuDDo vA samabhihado vA puNo gilANo vaa| cariyaM caradu sajoggaM mUlacchedo jadhA Na havadi // 30 // bAlo vA vRddho vA zramAmihato vA punarlAno vA / ... caryAM caratu svayogyAM mUlacchedo yathA na bhavati // 30 // bAlavRddhazrAntaglAnenApi saMyamasya zuddhAtmatattvasAdhanatvena mUlabhUtasya chedo na yathAsya tathA saMyatasya svasya yogyamatikarkazamevAcaraNamAcaraNIyamityutsargaH / bAlavRddhaatha vizeSeNa mAMsadUSaNaM kathayati pakkesu a Amesu a vipaJcamANAsu maMsapesIsu / saMtattiyamuvavAdo tajjAdINaM NigodANaM // *18 // jo pakkamapakkaM vA pesIM maMsassa khAdi phAsadi vaa| so kila NihaNadi piMDaM jIvANamaNegakoDINaM // *19 // jummaM / bhaNita ityadhyAhAraH / sa kaH / uvavAdo vyvhaarnyenotpaadH| kiNvishissttH| saMtattiya sAntatiko nirantaraH / keSAM saMbandhI / NigodANaM nizcayena zuddhabuddhakasvabhAvAnAmanAdinidhanatvenotpAdavyayarahitAnAmapi nigodajIvAnAm / punarapi kathaMbhUtAnAm / tajjAdINaM tadvarNatadgandhatadrasatatsparzatvena tajjAtInAM mAMsajAtInAm / kAkhedhikaraNabhUtAsu / maMsapesIsu mAMsapezISu mAMsakhaNDeSu / kathaMbhUtAsu / pakkesu a Amesu a vipaJcamANAsu pakkAsu cAmAsu ca vipacyamAnAkhiti prathamagAthA / jo pakkamapakaM vA yaH kartA pakkAmapakkAM vA pesI pezIM khaNDam / kasya / maMsassa mAMsasya khAdi nijazuddhAtmabhAvanotpannasukhasudhAhAramalabhamAnaH san khAdati bhakSati phAsadi vA sparzati vA so kila NihaNadi piMDaM sa kartA kila lokotayA paramAgamoktyA vA nihanti piNDam / keSAm / jIvANaM jIvAnAm / katisaMkhyope. jo lenA hai, vaha ayogya hai // 29 // Age utsargamArga aura apavAdamArgameM maitrIbhAna hove, to munike AcArakI sthiratA hosakatI hai, isaliye ina donoM meM maitrIbhAva dikhalAte haiM-[bAlo vA] bAlaka ho, [vA] athavA [vRddhaH] vuDDA ho, [vA] athavA [zramAbhihataH] tapasyAse khinna (duHkhI) huA ho, [vA punaH] athavA [glAnaH] rogase pIr3ita hove, aisA muni [yathA mUlacchedaH] jisa, tarahase mUlasaMyamakA ghAta [ na bhavati] nahIM ho, usa tarahase [skhayogyAM] apanI zaktike anusAra cA~7 AcaraNa [carata] kare / bhAvArtha-utsargamArga vahA~ hai, jahA~para muni, vAla, vRddha, kheda, roga, ina cAra avasthAoMkara sahita ho, paraMtu -----kAdAtmatattvake sAdhanevAle saMyamakA bhaMga (nAza) jisa taraha na ho, usa taraha ati kaThina pra0 40

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314 - - rAyacandrajainazAstramAlA- [a0 3, gA0 *20zrAntaglAnena zarIrasya zuddhAtmatattvasAdhanabhUtasaMyamasAdhanatvena mUlabhUtasya chedo na yathA syAttathA bAlavRddhazrAntaglAnasya svasya yogyaM mRdevAcaraNamAcaraNIyamityapavAdaH / / bAlavRddhazrAntaglAnena saMyamasya zuddhAtmatattvasAdhanatvena mUlabhUtasya chedo na yathA syAttathA saMyatasya svasya yogyamatikarkazamAcaraNamAcaratA zarIrasya zuddhAtmatattvasAdhanabhUtasaMyamasAdhanatvena mUlabhUtasya chedo na yathA syAt tathA bAlavRddhazrAntaglAnasya svasya yogyaM mRdvapyAcaraNamAcaraNIyamityapavAdasApekSa utsargaH / bAlavRddhazrAntaglAnena zarIrasya zuddhAtmatattvasAdhanabhUtasaMyamasAdhanatvena mUlabhUtasya chedo na yathA syAttathA bAlavRddhazrAntatAnAm / aNegakoDINaM anekakoTInAmiti / atredamuktaM bhavati-zeSakandamUlAdyAhArAH kecanAnantakAyA apyagnipakkAH santaH prAsukA bhavanti mAMsaM punaranantakAyaM bhavati tathaiva cAgnipakamapakkaM pacyamAnaM vA prAsukaM na bhavati / tena kAraNenAbhojyamabhakSaNIyamiti // 18-19 // atha pANigatAhAraH prAsuko'pyanyasmai na dAtavya ityupAdizati appaDikuTuM piMDaM pANigayaM Neva deyamaNNassa / dattA bhottumajoggaM bhutto vA hodi paDikuTTho // *20 // appaDikuTuM piMDaM pANigayaM Neva deyamaNNassa apratikuSTa AgamAviruddha AhAraH pANigato hastagato naiva deyo na dAtavyo'nyasmai dattA bhottumajoggaM datvA pazcAdbhoktumayogya bhutto vA hodi paDikuTTho kathaMcit bhukto vA bhojanaM kRtavAn tarhi pratikuSTho bhavati prAyazcittayogyo bhavatIti / ayamatra bhAvaH-hastagatAhAraM yo'sAvanyasmai na dadAti tasya nirmohAtmatattvabhAvanArUpaM nirmohatvaM jJAyata iti // 20 // atha nizcayavyavahArasaMjJayorutsargApavAdayoH apane yogya AcaraNako kare, vahIM utsargamArga hai, aura jahA~para bAlAdi dazAyukta huA zuddhAtmatattvake 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 / apavAdaavasthAmeM jo rogAdi avasthAse pIr3A ho, to zarIrakI rakSA kare, komala AcArameM pravarte, saMyamako paale| isa taraha 'kaThina komala' do prakArake munike mArga haiM / jo ina donoM mArgomeM ApasameM virodha hove, jaise ki utsargamArgI apavAdaavasthAko na dhAraNa kare, aura apavAdamArgI utsargaavasthAko 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| isaliye utsargamArgIko apavAdamArgase maitrIbhAva rakhanA yogya hai, aura apavAdamArgIke :

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30.] - pravacanasAraH 315 glAnasya svasya yogyaM mRdvAcaraNamAcaratA saMyamasya zuddhAtmatattvasAdhanatvena mUlabhUtasya chedo na yathA syAttathA saMyatasya svasya yogyamatikarkazamathAcaraNamAcaraNIyamityutsargasApekSo'pavAdaH / ataH sarvathotsargApavAdamaitryA sausthityamAcaraNasya vidheyam // 30 // kathaMcitparasparasApekSabhAvaM sthApayan cAritrasya rakSAM darzayati-caradu caratu, Acaratu / kim / cariyaM cAritramanuSThAnam / kathaMbhUtam / sajogaM skhayogyamavasthAyogyam / kathaM yathA bhavati / mUlacchedo jadhANa havadi mUlacchedo yathA na bhavati / sa kaH kartA carati / bAlo vA vuDo vA samabhihado vA puNo gilANo vA bAlo vA vRddho vA zramAbhihataH pIDitaH zramAbhihato vA glAno vyAdhistho veti / tadyathA-utsargApavAdalakSaNaM kathyate tAvatsa zuddhAtmanaH sakAzAdanyadbAhyAbhyantaraparigraharUpaM sarva tyAjyamityutsargo nizcayanayaH sarvaparityAgaH paramopekSAsaMyamo vItarAgacAritraM zuddhopayoga iti yAvadekArthaH / tatrAsamarthaH puruSaH zuddhAtmabhAvanAsahakAribhUtaM kimapi prAsukAhArajJAnopakaraNAdikaM gRhNAtItyapavAdo vyavahAranaya ekadezaparityAgastathAcApahRtasaMyamaH sarAgacAritraM zubhopayoga iti yAvadekArthaH / tatra zuddhAtmabhAvanAnimittaM sarvatyAgalakSaNotsarge durdharAnuSThAne pravartamAnastapodhanaH zuddhAtmatattvasAdhakatvena mUlabhUtasaMyamasya saMyamasAdhakatvena mUlabhUtazarIrasya vA yathA chedo vinAzo na bhavati tathA kimapi 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 tathetyuutsargamArgase maitrIbhAva karanA yogya hai| jo apavAdamArgI rogAdikase pIr3ita huA zarIrakI rakSAke liye jaghanya hI AcaraNa karane meM 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-vAla, vRddha, kheda, roga, ina dazAoMkara 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 Acare, to vaha utsargamArgakI apekSA liye hue, apavAdamArgI hai / isase yaha bAta siddha huI, ki utsarga aura apavAda ina donoM mArgomeM jo paraspara --- paitrIbhAva hove, to munike AcArakI sthiratA acchI taraha hosakatI hai // 30 //

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-rAthacandrajainazAstramAlA- [a0 3, gA031athotsargApavAdavirodhadauHsthamAcaraNasyopadizati-. . , . . AhAre va vihAre desaM kAlaM samaM khamaM uvadhi / . jANittA te samaNo vadi jadi appalevI so||31|| . . AhAre vA vihAre dezaM kAlaM zramaM kSamAmupadhim / jJAtvA tAn zramaNo vartate yadyalpalepI saH // 31 // . . . atra kSamAglAnatvaheturupavAsaH / bAlavRddhatvAdhiSThAnaM zarIramupadhiH, tato bAlavRddhazrAntaglAnA eva tvAkRSyante / atha dezakAlajJasyApi vAlavRddhazrAntaglAnatvAnurodhenAhAravihArayoH pravartamAnasya mRdvAcaraNapravRttatvAdalpo lepo bhavatyeva tadvaramutsargaH / dezakAlajJasyApi bAlavRddhazrAntaglAnatvAnurodhenAhAravihArayoH pravartamAnasya vRddhAcaraNapravRttatvAtsargasApekSopavAda ityabhiprAyaH // 30 // athApavAdanirapekSamutsarga tathaivotsarganirapekSamapavAdaM ca niSedhayaMzcAritrarakSaNAya vyatirekadvAreNa tamevArthaM draDhayati-vadi vartate / sa kaH ,kartA / samaNo zatrumitrAdisamacittaH zramaNaH yadi / kim / jadi appalevI so yadi cedalpalepI stokasAvadyo bhavati / kayorviSayayorvartate / AhAre va vihAre tpodhnyogyaahaarvihaaryoH| kiM kRtvA / pUrva jANittA jJAtvA / kAn karmatApannAn / desaM kAlaM samaM khama uvadhi dezaM kAlaM mArgAdizramaM kSamaM kSamatAmupavAsAdiviSaye zaktiM upadhiM bAlavRddhazrAntaglAnasaMbandhinaM zarIramAtropadhiM parigraha miti paJca dezAdIn tapodhanAcaraNasahakAribhUtAniti / tathAhi-pUrvakathitakrameNa tAvadurdharAnuSThAnarUpotsarge vartate / tatra ca prAsukAhArAdigrahaNanimittamalpalepaM dRSTvA 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 karmavaMdhase lipta hotA hai, to [dezaM] kSetra [kAlaM] zIta uSNAdi kAla [zramaM] mArgAdikakA kheda [kSamAM] upavAsAdi karanekI zakti [upadhi ] aura vAla, vRddha, rogAdi avasthAyukta zarIrarUpa parigraha [tAn ] ina pA~coMko [jJAtvA] acchItaraha jAnakara [AhAre] muni-yogya AhAra-kriyAmeM [vA] athavA [vihAre ] halana calanAdi kriyAmeM [ vartate ] pravRtta hotA hai| bhAvArtha-jo paramavivekI utsargI athavA apavAdI muni ina deza Adi pA~ca bhedoMko jAnakara jisa kriyAmeM karmabaMdha thor3A ho, aura saMyamakA bhaMga na ho, aisI AhAra kriyAmeM pravarte, to dopa 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, vAla, vRddha, kheda, rogI avasthAoMke kAraNa AhAra vihArameM pravRtta hotA hai, komala kriyAko AcaratA hai, aura alpa karmabaMdha bhI jisameM hotA hai, aisI apavAda avasthAko ...

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-pravacanasAraH 31.] .. 317 dalpa eva lepo bhavati tadvaramapavAdaH / dezakAlajJasyApi bAlavRddhazrAntaglAnatvAnurodhenAhAravihArayoralpalepabhayenApravartamAnasyAtikarkazAcaraNIbhUyAkrameNa zaroraM pAtayati / suralokaM prApyodvAntasamastasaMyamAmRtabhArasya . tapaso'navakAzatayAzakyapratikAro mahAn lepo bhavati / tanna zreyAnapavAdanirapekSa utsargaH / dezakAlajJasyApi bAlavRddhazrAntaglAnatvAnurodhenAhAravihArayoralpalepatvaM vigaNayya yatheSTaM pravartamAnasya mRdvAcaraNIbhUya saMyama virAdhyAsaMyatajanasamAnIbhUtasya tadAtve tapaso'navakAzatayAzakyapratikAro mahAn lepo. bhavati tanna zreyAnutsarganirapekSo'pavAdaH / ataH sarvathotsargApavAdavirodhadausthityamAcaraNasya yadi na pravartate tadA ArtadhyAnasaMklezena zarIralyAgaM kRtvA pUrvakRtapuNyena devaloke samutpadyate / tatra saMyamAbhAvAnmahAn lepo bhavati / tataH kAraNAdapavAdanirapekSamutsarga tyajati / zuddhAtmabhAva.. nAsAdhakamalpalepaM bahulAbhamapavAdasApekSamutsarga svIkaroti tathaiva ca pUrvasUtroktakrameNApahRtasaMyamazabdavAcye'pavAde pravartate tAvatpravartamAnaH san yadi kathaMcidauSadhapathyAdisAvadyabhayena vyAdhiH vyathAdipratIkAramakRtvA zuddhAtmabhAvanAM na karoti tarhi mahAn lepo, bhavati / athavA pratIkAre dhAratA huA utsargamuni bahuta acchA hai, jo ki zarIra-rakSA karake bhI saMyamakA bhaMga nahIM hone detA hai, aura deza kAlAdikA jAnanevAlA apavAdamArgI muni, bAla, vRddha, kheda, roga, avasthAoMke vazIbhUta hokara AhAra vihAra kriyA pravartatA huA komala AcaraNoMko AcaratA hai, aura na pramAdI huA ati komala AcaraNakara saMyamakA nAza karatA hai / jahaoNpara 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 karma-baMdhake 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 vihAra meM pravRtti kare, aura manameM yaha samajhe, ki siddhAntoMmeM kahA hai, ki jo alpa baMdha

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318 - rAyacandrajainazAstramAlA - [a0 3, gA0 32pratiSedhyaM tadarthameva sarvathAnugamyazca parasparasApekSotsargApavAdavijRmbhitavRttiH syAdvAdaH / "ityevaM caraNaM purANapuruSairjuSTaM viziSTAdarairutsargAdapavAdatazca vicaradvahvIH pRthagbhUmikAH / Akramya kramato nivRttimatulAM kRtvA yatiH sarvatazcitsAmAnyavizeSabhAsini nijadravye karotu sthitim" // 31 // ityAcaraNaprajJApanaM samAptam / / atha zrAmaNyAparanAmno mokSamArgasyaikAgralakSaNasya prajJApanaM tatra tanmUlasAdhanabhUte prathamamAgama eva vyApArayati eyaggagado samaNo eyaragaM Nicchidassa atthesu| NicchittI Agamado AgamaceTThA tado jehA // 32 // pravartamAno'pi harItakIvyAjena guDabhakSaNavadindriyasukhalAmpaTyena saMyamavirAdhanAM karoti tadApi mahAn lepo bhavati / tataH kAraNAdutsarganirapekSamapavAdaM tyaktvA zuddhAnmabhAvanArUpaM zubhopayogarUpaM vA saMyamamavirAdhayannauSadhapathyAdinimittotpannAlpasAvadyamapi bahuguNarAzimutsargasApekSamapavAdaM svIkarotIlyabhiprAyaH // 31 // evaM 'uvayaraNaM jiNamagge' ityAyekAdazagAthAbhirapavAdasya vizeSavivaraNarUpeNa caturthasthalaM vyAkhyAtam / iti pUrvoktakrameNa 'Na hi Niravekkho cAgo' ityAdi bhI hove, to bhI roga khedAdi dazAoMke honepara vaha muni komala AcArameM pravRtti kare, to dopa nahIM hai, aisA jAnakara jo ati zithila (AlasI) hoke khecchAcArI huA AhAra vihArameM pravarte, to vaha saMyamakA nAza kara asaMyamIke samAna hove, usa samaya munike tapakA abhAva hai, aisI 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 haiN| usake bAda utkRSTa dazAko prApta hokara samasta kriyA-kAMDase nivRtta hue haiN| pazcAt sAmAnya vizeSa svarUpa caitanyarUpa jo nijatattva usameM sthira ho rahe haiN| isI kramase anya bhavyajIva bhI svarUpameM gupta raheM / / 31 / / isa prakAra AcAra-vidhi pUrNa huii| Age ekAgratArUpa mokSa-mArgakA svarUpa kahate haiM, isa mokSamArgakA dUsarA nAma munIzvarapada bhI hai, cAhe koI munIzvara kaho, athavA mokSamArga kahe, nAmamAtrakA bheda hai, vastu-bheda nahIM hai / muni jo hai, ve jJAna-darzana-cAritra, : ...

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32.] --pravacanasAra: 319 ekAgragataH zramaNaH ekAgraM nizcitasya artheSu / nizcitirAgamata AgamaceSTA tato jyeSThA // 32 // zramaNo hi tAvadaikAgryagata eva bhavati / aikAgryaM tu nizcitArthasyaiva bhavati / arthanizcayastvAgamAdeva bhavati / tata Agama eva vyApAraH pradhAnataraH, na cAnyA gatirasti / yato na khalvAgamamantareNArthI nizcetuM zakyante tasyaiva hi trisamayapravRttatrilakSaNasakalapadArthasArthayAthAtmyAvagamasusthitAntaraGgagambhIratvAt / na cArthanizcayamantareNaikAgryaM siddhyet yato'nizcitArthasya kadAcinizcikIrSAkulitacetasaH samantato dolAyamAnasyAtyantataralatayA kadAcicikIrSAjvaraparavazasya vizvaM svayaM sisRkSorvizvavyApArapariNatasya pratikSaNatriMzadgAthAbhiH sthalacatuSTayenApavAdanAmA 'dvitIyAntarAdhikAraH' samAptaH / ataH paraM caturdazagAthAparyantaM zrAmaNyAparanAmA mokSamArgAdhikAraH kathyate / tatra catvAri sthalAni bhavanti, teSu prathamataH AgamAbhyAsamukhyatvena 'eyaggamaNo' ityAdi yathAkrameNa prathamasthale gAthAcatuSTayam / tadanantaraM bhedAbhedaratnatrayakharUpameva mokSamArga iti vyAkhyAnarUpeNa 'AgamapuvvA diTThI' ityAdi dvitIyasthale sUtracatuSTayam / ataHparaM dravyabhAvasaMyamakathanarUpeNa 'cAgo ya aNAraMbho' ityAdi tRtIyasthale gAthAcatuSTayam / tadanantaraM nizcayavyavahAramokSamArgopasaMhAramukhyatvena 'mujjhadi vA' ityAdi caturthasthale gAthAdvayam / evaM sthalacatuSTayena tRtIyAntarAdhikAre samudAyapAtanikA / tadyathArUpa mokSamArga hai, isa kAraNa ekatA hai / usa mokSamArgakA mUlasAdhana jinapraNIta Agama hai, isaliye prathama hI siddhAntakI pravRtti dikhalAte haiM-[ekAgragataH] jo jJAnadarzana-cAritrakI sthiratAko prApta huye hai, vaha [zramaNaH] muni kahalAte haiM, aura [artheSu nizcitasya ] jIva ajIvAdi padArthoM ke nizcaya jJAnavAleke [aikAyyaM] sthira bhAva hotA hai, tathA [AgamataH nizcitiH] sarvajJa vItarAgapraNIta siddhAntase padArthokA yathArtha jJAna hotA hai, [tataH] isa kAraNa [ AgamaceSTA] siddhAntake abhyAsakI pravRtti [jyeSThA] pradhAna hai| bhAvArtha-muni vahI hai, jisake jJAnadarzana-cAritra sthira hue haiM, aura jo jIva saMzaya-vimoha-vibhramase rahita hokara jIvAdi padArthoM ko jAnatA hai, zraddhAna karatA hai, usake ekAgratA hotI hai, tathA jo bhagavaMtapraNIta AgamakA abhyAsa kare, to yathArtha sava padArthoMkA 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, dhrauvyasahita dravyaguNa-paryAya-lakSaNavAle sakala padArthoM ke 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 padArthokA nizcaya na ho, vaha purupa nizcaya svarUpameM Akula citta haA sthira bhAvako nahIM dhAraNa kara sakatA, saba jagaha DA~vA~Dola rahatA hai| atyanta

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- rAyacandrajainazAstramAlA - [a0 3, gA0 32vijRmbhamANakSobhatayA kadAcidbubhukSAbhAvitasya vizvaM svayaM bhogyatayopAdAya rAgadveSadoSaka - lmASitacittavRtteriSTAniSTavibhAgena pravartitadvaitasya prativastupariNamamAnasyAtyantavisaMsthulatayA kRtanizcayasya niHkriyanirbhogaM yugapadApItavizvamapyavizvatayaikaM bhagavantamAtmAnamapazyataH satataM vaiyagryameva syAt / na caikAgryamantareNa zrAmaNyaM siddhyet , yato naikAgryasyAnekamevedamiti pazyatastathApratyayAbhiniviSTasyAnekamevedamiti jAnatastathAnubhUtibhAvitasyAnekamevedamitipratyarthavikalpavyAvRttacetasA saMtataM pravartamAnasya tathA vRttiduHsthitasya caikAtmapratIathaikAgryagataH zramaNo bhavati / tacaikAgyamAgamaparijJAnAdeva bhavatIti prakAzayati-eyagagado samaNo aikAyagataH zramaNo bhavati / atrAyamarthaH-jagatrayakAlatrayavartisamastadravyaguNaparyAyaikasamayaparicchittisamarthasakalavimalakevalajJAnalakSaNanijaparamAtmatattvasamyakzraddhAnajJAnAnuSThAnarUpamaikAgryaM bhaNyate / tatra gatastanmayatvena pariNataH zramaNo bhavati / eyaggaM Nicchi. dassa aikAyaM punarnizcitasya tapodhanasya bhavati / keSu / atthesu TaGkotkIrNajJAyakaikakhabhAvo yo'sau paramAtmapadArthastatprabhRtiSvartheSu NicchittI Agamado sA ca padArthanizcittirAgamato caJcala bhAvase kabhI kartRtva jvarake Avezase parAdhIna huA tIna lokakA Apa kartA hotA hai, sampUrNa parabhAvoMke utpanna karanekI 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, sabako 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 padArthoM ke 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, anekatArUpa 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 purupa apane eka svarUpake anubhavakI pravRttikara jJAna, darzana, cAritrarUpa AtmatattvakI ekAgratAko kaise pAsakatA hai ? jahA~para ekAgratA na ho, vahA~ zuddhAtmatattva anubhavarUpa yatipada: ...

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33. ] pravacanasAraH tyanubhUtivRttisvarUpasamyagdarzanajJAnacAritrapariNatipravRttadRzijJaptivRttirUpAtmatattvaikAgryAbhAvAt zuddhAtmatattvapravRttirUpaM zrAmaNyameva na syAt / ataH sarvathA mokSamArgAparanAmnaH zrAmaNyasya siddhaye bhagavadarhatsarvajJopajJe prakaTAnekAnta ketane zabdabrahmaNi niSNAtena mumukSuNA bhavitavyam // 32 // athAgamahInasya mokSAkhyaM karmakSapaNaM na saMbhavatIti pratipAdayati--- AgamahINI samaNo NevappANaM paraM viyANAdi / 321 avijANato aTThe khavedi kammANi kidha bhikkhU // 33 // AgamahInaH zramaNo naivAtmAnaM paraM vijAnAti / avijAnannarthAn kSapayati karmANi kathaM bhikSuH // 33 // ! na khalvAgamamantareNa parAtmajJAnaM paramAtmajJAnaM vA syAt na ca parAtmajJAnazUnyasya paramAtmajJAnazUnyasya vA mohAdidravyabhAvakarmaNAM jJaptiparivartarUpakarmaNAM vA kSapaNaM syAt / tathAhi na tAvannirAgamasya niravadhibhavApagApravAha vAhi mahAmoha malamalImasasyAsya jagataH bhavati / tathAhi--jIvabhedakarmabhedapratipAdakAgamAbhyAsAdbhavati na kevalamabhyAsAttathaivAgamapade sArabhUtAccidAnandaikaparamAtmatattvaprakAzakAdadhyAtmAbhidhAnAtparamAgamAcca padArtha paricchittirbhavati AgamaceTThA tado jeTTA tataH kAraNAdeva muktalakSaNAgamaparamAgame ca ceSTA pravRttiH jyeSThA prazasyetyarthaH // 32 // athAgamaparijJAnahInasya karmakSapaNaM na bhavatIti prarUpayati-- AgamahINo samaNo NevappANaM paraM viyANAdi AgamahInaH zramaNo naivAtmAnaM paraM vA vijAnAti avijANato aTThe avijAnannarthAnparamAtmAdipadArthAn khavedi kammANi kidha bhikkhU kSapayati karmANi kathaM bhikSurna kathamapi iti / ito vistaraH- "guNajIvAkisa taraha ho sake ? nahIM hotA / isase yaha bAta siddha huI, ki jisakA dUsarA nAma mokSamArga hai, aisA jo yaha munipada hai, usakI siddhike nimitta arhata sarvajJa kathita pragaTa anekAnta dhvajAsahita brahmarUpa siddhAMta muktivAMchaka puruSoMkara Adara karane yogya hai / siddhAntake abhyAsase padArthoM kA nizcaya hotA hai, usa nizcayase ekAgratA hotI hai, usa ekAgratAse munipada hotA hai, munipada aura mokSamArga eka hai / isa kAraNa mokSAbhilApIko AgamakA abhyAsa karanA ucita hai // 32 // Age Agamase jo rahita hai, usake mokSarUpa karmokI kSapaNA (kSaya) nahIM hotI, yaha kahate haiM - [ AgamahInaH zramaNaH ] siddhAntakara rahita muni [ AtmAnaM ] nokarma, dravyakarma, bhAvakarmase rahita zuddha jIvadravyako aura [ paraM ] para zarIrAdi dravya bhAva karmo ko [ naiva ] nizcayakara nahIM [vijAnAti ] jAnatA hai, aura [ arthAt ] jIva ajIvAdi padArthoko [ avijAnan ] nahIM jAnatA huA [ bhikSuH ] muni [karmANi ] dravyabhAvarUpa samasta [ kathaM ] kaise [ kSapayati ] nAza kara sakatA hai / bhAvArtha - jisa pra0 41

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- rAyacandrajainazAstramAlA [ a0 3, gA0 33pItonmattakasyevAvakIrNavivekasyAviviktena jJAnajyotiSA nirUpayato'pyAtmAtmapradezanizcitazarIrAdidravyeSUpayogamizritamoharAgadveSAdibhAveSu ca svaparanizcAyakAgamopadezapUrvakakhAnubhavAbhAvAdayaM paro'yamAtmeti jJAnaM siddhyet / tathAca trisamayaparipATI prakaTitavicitraparyAyaprAgbhArAgAdhagambhIrakhabhAvaM vizvameva jJeyIkRtya pratapataH paramAtmanizcAyakAgamopadezapUrvakasvAnubhavAbhAvAt jJAnakhabhAvasyaikasya paramAtmano jJAnamapi na siddhyet / parAtmaparamAtmajJAnazUnyasya tu dravyakarmArabdhaiH zarIrAdibhistatpratyayai maharAgadveSAdibhAvaizca sahaikyamAkalayato vadhyaghAtakavibhAgAbhAvAnmohAdidravyabhAvakarmaNAM kSapaNaM na siddhyet / pajjatI pANA saNNA ya maggaNAo ya / uvaogo vi ya kamaso vIsaM tu parUvaNA bhaNidA" iti gAthAkathitAdyAgamamajAnan tathaiva "bhiNNau jeNa Na jANiyau NiyadehahaM paramatthu / so aMdhara avarahaM aMdhayahaM kiM darisAva paMthu" iti dohakasUtrakathitAdyAgamapadasArabhUtamadhyAtmazAstra cAjAnaMn puruSo rAgAdidoSarahitAvyAbAdhasukhAdiguNakharUpanijAtmadravyasya bhAvakarmazabdAbhidheyai rAgAdinAnAvikalpajAlairnizcayena karmabhiH saha bhedaM na jAnAti tathaiva karmArividhvaMsakakhakIyaparamAtmatattvasya jJAnAvaraNAdidravyakarmabhirapi saha pRthaktvaM na vetti / tathA cAzarIralakSaNazuddhAtmapadArthasya zarIrAdinokarmakarmabhiH sahAnyatvaM na jAnAti / itthaMbhUtajIvako siddhAntakA jJAna na ho, aura Agamake par3hane sunanerUpa abhyAsa se 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 svarUpa 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 hotI / vaha paramAtmA tIna kAlasaMbaMdhI anaMta nAnA prakArakI paryAyoM sahita loka alokarUpa samasta jJeyako eka samaya meM jAnakara prakAzamAna hai, aise kevalajJAna svabhAvarUpa AtmAko nahIM jAnatA hai / jo paramAtmA ke 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 AtmA ke svabhAva nahIM haiM, aisA bheda nahIM jAnatA, aura samasta vikalpoMse rahita hoke svarUpako nahIM anubhavatA, to batalAiye ki aise jIvake moha Adika dravya bhAvakarmokA 322

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34.] -pravacanasAraH-- 323 tathAca jJeyaniSThatayA prativastu pAtotpAtapariNatatvena jJapterAsaMsArAtparivartamAnAyAH paramAtmaniSThatvamantareNAnivAryaparivartatayA jJaptiparivartarUpakarmaNAM kSapaNamapi na siddhyet / ataH karmakSapaNArthibhiH sarvathAgamaH paryupAsyaH // 33 // 'athAgama evaikazcakSurmokSamArgamupasarpatAmityanuzAsti AgamacakkhU sAhU iMdiyacakkhUNi sababhUdANi / devA ya ohicakkhU siddhA puNa savado cakralU // 34 // AgamacakSuH sAdhurindriyacaDUMSi sarvabhUtAni / devAzcAvadhicakSuSaH siddhAH punaH sarvatazcakSuSaH // 34 // iha tAvadbhagavantaH siddhA eva zuddhajJAnamayatvAtsarvatazcakSuSaH zeSANi tu sarvANyapi bhUtAni mUrtadravyAvasaktadRSTitvAdindriyacabhRSi, devAstu sUkSmatvaviziSTamUrtadravyagrAhitvAdabhedajJAnAbhAvAddehasthamapi nijazuddhAtmAnaM na rocate / samastarAgAdiparihAreNa na ca bhAvayati / tatazca kathaM karmakSayo bhavati na kathamapIti / tataH kAraNAnmokSArthinA paramAgamAbhyAsa eva kartavya iti tAtparyArthaH // 33 // atha mokSamArgArthinAmAgama eva dRSTirityAkhyAti-AgamacakkhU zuddhAtmAdipadArthapratipAdakaparamAgamacakSuSo bhavanti / ke te / sAhU nizcayaratnatrayAdhAreNa nijazuddhAtmasAdhakAH sAdhavaH iMdiyacakkhUNi nizcayenAtIndriyAmUrtakevalajJAnAdiguNakharUpANyapi vyavahAreNAnAdikarmabandhavazAdindriyAdhInatvenendriyacathUpi bhavanti / kAni kartRNi / kSaya kisa tarahase hove ? nahIM ho sakatA, aura vahI jIva apanI bhUlase para jJeyoMmeM tiSThatA hai, haraeka padArthameM grahaNa aura tyAgase rAga dvepa bhAvarUpa pariNamana karatA hai, isaliye usa jIvakA jJAna anAdi kAlase ulaTA ho rahA hai, paramAtmasvarUpameM sthira nahIM hotA / 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 nAza nahIM hotaa| isaliye ina karmoke kSayake nimittakAraNa AgamakA abhyAsa karanA yogya hai // 33 // Age mokSamArgI jIvoMke eka siddhAnta hI netra hai, yaha kahate haiM-[sAdhuH] muni [ AgalacakSuH] siddhAntarUpI netroMvAlA hotA hai, arthAt munike mokSamArgakI siddhike nimitta Agama-netra hote haiM, [sarvabhUtAni ] samasta saMsArI jIva [ indriyacathUSi] mana sahita sparzanAdi chaha indriyoMrUpa cakSuvAle haiM, arthAt saMsArI jIvoMke iSTa aniSTa vipayoMke 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 vizepa nahIM, kyoMki avadhi martavyako grahaNa karatA hai, aura indriya netra bhI mUrtIkako grahaNa karatA hai, isase ina

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* rAyacandrajainazAkhamAlA 324 [ a0 3, gA0 35 indriyaca vadhicakSuSaH / atha ca te'pi rUpidravyamAtradRSTatvenendriyacakSubhyo'viziSyamANA kSuSa eva / evamamISu samasteSvapi saMsAriSu mohopahatatayA jJeyaniSTheSu satsu jJAnaniSThatvamUlazuddhAtmatattvasaMvedanasAdhyaM sarvatazcakSustvaM na siddhyet / atha tatsiddhaye bhagavantaH zramaNA AgamacakSuSo bhavanti / tena jJeyajJAnayoranyonyasaMvalanenAzakyavivecanatve satyapi svaparavibhAgamAracayya nirbhinna mahAmohAH santaH paramAtmAnamavApya satataM jJAnaniSThA evAvatiSThante / ataH sarvamapyAgamacakSuSaiva mumukSUNAM draSTavyam // 34 // athAgamacakSuSA sarvameva dRzyata eveti samarthayati -- save AgamasiddhA atthA guNapajaehiM citte hiM / jANaMti AgameNa hi pecchittA te vi te samaNA / / 35 / / sarve AgamasiddhA arthI guNaparyAyaicitraiH / jAnantyAgamena hi dRSTrA tAnapi te zramaNAH // 35 // Agamena tAvatsarvANyapi dravyANi pramIyante, aviziSTatarkaNasya sarvadravyANAmaviruddhasavabhUdANi sarvabhUtAni sarvasaMsArijIvA ityarthaH / devA ya ohicakkhU devA api ca sUkSmamUrtapudgaladravyaviSayAvadhicakSuSaH siddhA puNa sabado cakkhU siddhAH punaH zuddhabuddhaikakhabhAvajIvAjIva lokAkAzapramitazuddhA saMkhyeyasarvapradezacakSuSa iti / anena kimuktaM bhavati, sarvazuddhAtmapradeze locanotpattinimittaM paramAgamopadezAdutpannaM nirvikAraM mokSArthibhiH khasaMvedanajJAnameva bhAvanIyamiti // 34 // athAgamalocanena sarvaM dRzyata iti prajJApayati---. sa AgamasiddhA sarve'pyAgamasiddhA Agamena jJAtAH / ke te / atthA vizuddhajJAna - donoM meM samAnatA hai, [ punaH ] tathA [ siddhA: ] aSTakarma rahita siddhabhagavAn [ sarvataH cakSuSaH ] saba orase netroMvAle haiM / bhAvArtha- saMsAra meM jitane saMsArI jIva haiM, ve saba ajJAnase AcchAdita haiM, isa kAraNa parajJeya padArtho meM 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 Agama-netrase svarUpa pararUpakA bheda karate haiM / yadyapi jJeya jJAnakI paraspara ekatA ho rahI hai, bheda nahIM kiyA jAtA hai, to bhI Agama- netra ke balase lakSaNabheda judA judA kiye jAte haiM, isa bhedavijJAnakI zakti prANI mahAmohako jItatA hai, pIche paramAtmatattvako pAtA hai, tava nirantara ananta - jJAnameM tiSThatA hai / isaliye sarvadarzI siddhapada ke sAdhaka Agamako jAnakara muktike icchuka mahAmuni sabako Agama-netrase dekhate haiM, Agama bar3A netra hai // 34 // Age Agama-netrase sava dekhA jAtA hai, yaha bAta dRr3ha karate haiM / [ sarve arthAH ] sabhI jIva ajIvAdi padArtha haiM, ve [ citraiH ] nAnA prakArake [ guNaparyAyaiH ] guNaparyA 4 *

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36.] - pravacanasAraH - 325 tvAt / vicitraguNaparyAyaviziSTAni ca pratIyante, sahakramapravRttAnekadharmavyApakAnekAntamayatvenaivAgamasya pramANatvopapatteH / ataH sarve'rthA AgamasiddhA eva bhavanti / atha te zramaNAnAM jJeyatvamApadyante svayameva, vicitraguNaparyAyaviziSTasarvadravyavyApakAnekAntAtmakazrutajJAnopayogIbhUya vipariNamanAt / ato na kiMcidapyAgamacakSuSAmadRzyaM syAt // 35 // athAgamajJAnatatpUrvatattvArthazraddhAnatadubhayapUrvasaMyatatvAnAM yaugapadyasya mokSamArgatvaM niyamayati AgamapuvA diTThI Na bhavAdi jasseha saMjamo tassa / NatthIdi bhaNadi suttaM asaMjado hodi kidha samaNo // 36 // darzanakhabhAvo 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 parokSarUpeNa kevalajJAnasamAnatvAt , pazcAdAgamAdhAraNa khasaMvedanajJAne jAte vasaMvedanajJAnabalena kevalajJAne ca jAte pratyakSA api bhavanti / tataH kAraNAdAgamacakSuSA paraMparayA sarva dRzyaM bhavatIti // 35 // evamAgamAbhyAsakathanarUpeNa prathamasthale sUtracatuSTayaM gatam / athAgamaparijJAnatattvArthazraddhAnayoMse [AgamasiddhAH] siddhAntameM siddha haiM, [tAn api] guNa paryAyoM sahita una padArthoko bhI [ te zramaNAH] ve mokSamArgI mahAmuni [hi ] nizcayakara [ Agamena dRSTvA] 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 padArthoM ke svarUpako dekhate haiM, jAnate haiM / saba padArtha jJeya haiM, mahAmuni jJAtA haiM, dravyazruta Agamako 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 mokSAbhilApIko abhyAsa karanA yogya hai // 35 // Age siddhAntakA jJAna aura usa siddhAntake anusAra zraddhAna aura jJAna zraddhAna saMyukta saMyama meM tInoM

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326 - royacandrajainazAstramAlA - [a03, gA0 36AgamapUrvA dRSTirna bhavati yasyeha saMyamastasya / nAstIti bhaNati sUtramasaMyato bhavati kathaM zramaNaH // 36 // iha hi sarvasyApi syAtkAraketanAgamapUrvikayA tattvArthazraddhAnalakSaNayA dRSTayA zUnyasya khaparavibhAgAgAvAt kAyakaSAyaiH sahaikyamadhyavasato niruddhaviSayAbhilASatayA SaDjIvanikAyaghAtino bhUtvA sarvato'pi kRtapravRtteH sarvato nivRttyabhAvAttathA paramAtmajJAnAbhAvAd jJeyacakramAkramaNanirmalajJaptitayA jJAnarUpAtmatattvaikAgryapravRttyabhAvAca saMyama eva na tAvat siddhyet / asiddhasaMyamasya tu sunizcitaikAzyagatatvarUpaM mokSamArgAparanAmazrAmaNyameva na tadubhayapUrvakasaMyatatvatrayasya mokSamArgatvaM niyamayati-AgamapuvA diTThI Na bhavadi jasseha AgamapUrvikA dRSTiH samyaktvaM nAsti yasyeha loke saMjamo tassa Nathi saMyamastasya nAsti idi bhaNadi ityevaM bhaNati kathayati / kiM kartR / suttaM sUtramAgamaH / asaMjado hodi kidha samaNo asaMyataH san zramaNastapodhanaH kathaM bhavati na kathamapIti / tathAhi-yadi nirdoSinijaparamAtmaivopAdeya iti rucirUpaM samyaktvaM nAsti tarhi paramAgamabalena vizadaikaeka kAlameM hoveM, to mokSamArga hotA hai, aisA nizcaya karate haiM-[iha ] isa lokameM [yasya ] jisa jIvake [AgamapUrvA] pahale acchI taraha siddhAntako jAnakara [dRSTiH] samyagdarzana [ma avati ] nahIM ho, [tasya ] to usake [saMyamaH] munikI kriyArUpa AcAra [nAsti] nahIM hotA, [iti] yaha bAta [sUtraM] jina- / praNIta siddhAnta [aNati] kahatA hai, [ asaMyataH] aura jisake saMyamabhAva nahIM hai, vaha puruSa [kathaM] kaise [zramaNaH] muni [bhavati ho sakatA hai ? nahIM ho sktaa| bhAvArtha-jisa puruSake prathama hI Agamako jAnakara padArthokA zraddhAna na huA ho, usa puruSake saMyamAva bhI nahIM hotA, yaha nizcaya hai, aura jisake saMyama nahIM haiM, vaha muni nahIM kahA jaataa| 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 sokSamArga kahate haiM, kyoMki jo jIva anekAnta dhvajAkara virAjamAna Agama-jJAnake anusAra zraddhAnarUpa samyagdarzanase rahita hai, usake bhedavijJAnake abhAvase svaparakA bheda nahIM hotA, kapAya pariNAmoMse ekatAkA abhyAsa hotA hai, vahA~para rAga, dveSa, moha, bhAvase vipayAmilApAkA nirodha nahIM hotA, indriyeM viSayoMmeM pravartatIM haiM, SaTakAyake jIvoMkI hiMsA hotI hai, aTakase rahita huA yathecchAcArI hotA hai, sarva tyAgarUpa munivrata nahIM hotA, usI prakAra nirvikalpa samAdhikara paramAtmajJAna bhI nahIM hotA, aura jJeya padArtho meM pravartanevAlI svacchaMda jJAnavRtti usa svarUpameM ekAgra bhAvase jJAnapravRttikA abhAva hai| isa kAraNa aise jIvake AgamajJAnapUrvaka zraddhAna,

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37. ] - - pravacanasAraH 327 siddhyet / ata AgamajJAnatattvArthazraddhAnasaMyatatvAnAM yogapadyasyaiva mokSamArgatvaM niyamyeta // 36 // athAgamajJAnatattvArthazraddhAnasaMyatatvAnAmayogapadyasya mokSamArgatvaM vighaTayati Na hi AgameNa sijjhadi saddahaNaM jAdi vi Nathi atthechu / saddahamANo atthe asaMjado vANa NivAdiH // 37 // na hyAgamena siddhyati zraddhAnaM yadyapi nAstyartheSu / ___ zraddadhAna arthAnasaMyato vA na nirvAti // 37 // zraddhAnazUnyenAgamajanitena jJAnena tadavinAmAvinA zraddhAnena ca saMyamazUnyena na tAvasiddhyati / tathAhi-Agamabalena sakalapadArthAn vispaSTaM tarkayannapi yadi sakalapadArthajJAnarUpamAtmAnaM jAnannapi samyagdRSTirna bhavati jJAnI ca na bhavati tadyAbhAve sati paJcendriyavipayAbhilASaSaDjIvavadhavyAvRtto'pi saMyato na bhavati / tataH sthitametat paramAgamajJAnatattvArthazraddhAnasaMyatatvatrayameva muktikAraNamiti // 36 // athAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yogapadyAbhAve mokSo nAstIti vyavasthApayati-Na hi AgameNa sijjhadi AgamajanitaparamAtmajJAnena na siddhyati / sadahaNaM jadi vi Natthi atthesu zraddhAnaM yadi ca nAsti' paramAtmAdipadArtheSu / sahahamANo atthe zraddadhAno vA cidAnandaikakhabhAvanijaparamAtmAdipadArthAn / asaMjado vANa NivAdi viSayakapAyAdhInatvevinA saMyamabhAvakI kaise siddhi hove ? kisI taraha nhiiN| jisake saMyamakI siddhi na huI, usake nizcita ekAgratArUpa mokSamArganAmA munipadakI bhI siddhi nahIM hotI / isaliye AgamajJAna, tattvArthazraddhAna, saMyamabhAva, ina tInoMkI ekatA jaba hove, tabhI mokSamArgakI siddhi hotI hai // 36 // Age AgamajJAna, tattvArthazraddhAna, saMyamabhASa, ina tInoMkI ekatA ho, tabhI mokSamArga hove, yaha kahate haiM-[ yadi ] jo [ artheSu ] jIvAjIvAdi padArthomeM [ zraddhAnaM ] rucirUpa pratIti [ nAsti ] nahIM hai, to [ Agamena hi ] siddhAntake jAnanese bhI [na siddhyati] mukta nahIM hotA, [ vA ] athavA [arthAn ] jIvAjIvAdika padArthokA [zraddadhAnaH api ] zraddhAna karatA huA bhI jo [ asaMyataH ] asaMyamI hove, to vaha [na ] nahIM [ nirvAti ] mukta hotA / bhAvArtha-yadyapi Agamake valase saba padArthoko vizeparUpase jAnatA hai, paraMtu sakala padArthoke jAnanese prativimbita 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 vinA jJAnI kaise ho sakatA haiM ? kisI prakAra bhI nahIM / yadi Agamako jAne aura tattvArthakA zraddhAna re, tabhI jJAnI ho sakatA hai, anya prakAra nahIM / yadyapi Agama sakala padArthoMko pragaTa

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328 . . - rAyacandrajainazAstramAlA - [a0 3, gA037jJeyAkArakarambitavizadaikajJAnAkAramAtmAnaM na tathA pratyeti tadA yathoditAtmanaH zraddhAnazUnyatayA yathoditamAtmAnamananubhavan kathaM nAma jJeyanimagno jJAnavimUDho'jJAnI syAt / ajJAninazca jJeyadyotako bhavannapyAgamaH kiM kuryAt / tataH zraddhAnazUnyAdAgamAnnAsti siddhiH / kiMca-sakalapadArthajJeyAkArakarambitavizadaikajJAnAkAramAtmAnaM zraddadhAno'pyanubhavannapi yadi svasminneva saMyamya na vartayati tadAnAdimoharAgadveSavAsanopajanitaparadravyacakramaNa khairiNyAzcidvRtteH svasminneva sthAnAnnirvAsananiHkampaikatattvamUchitadvRttyabhAvAtkathaM nAma saMyataH syAt / asaMyatasya ca yathoditAtmatattvapratItirUpaM zraddhAnaM yathoditAtmatattvAnubhUtirUpaM jJAnaM vA kiM kuryAt / tataH saMyamazUnyAt zraddhAnAt jJAnAdvA nAsti siddhiH / ata AgamajJAnatattvArthazraddhAnasaMyatatvAnAmayogapadyasya mokSamArgatvaM vighaTetaiva // 37 // nAsaMyato 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 paramAgamAdhAraNa sakalapadArthajJeyAkArakarAvalambitavizadaikajJAnarUpaM . khAtmAnaM 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 dRSTiA kiM karoti na kimapi / tathAyaM jIvaH zraddhAnajJAnasahito'pi pauruSasthAnIyacAritrabalena rAgAdivikalparUpAdasaMyamAdyadi na nivatate tadA tasya zraddhAnaM jJAnaM vA kiM kuryAnna kimapIti / ataH etadAyAti paramAgamajJAnatattvArthazraddhAnasaMyatatvAnAM madhye dvayenaikena vA nirvANaM nAsti kiMtu trayeNeti // 37 // evaM 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 prativimbita nirmala jJAnAkAra AtmAkA koI zraddhAna bhI karatA hai, koI jIva anubhava bhI karatA hai, to bhI vahI jIva apane meM 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 mokSamArga hotA hai, aisA tAtparya samajhanA // 37 // Age Agama-jJAna, tattvArthaH /

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38.] -pravacanasAra: 329 athAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yogapadye'pyAtmajJAnasya mokSamArgasAdhakatamatvaM dyotayati jaM aNNANI kammaM khavedi bhavasayasahassakoDIhiM / taM NANI tihiM gutto khavedi ussAsametteNa // 38 // yadajJAnI karma kSapayati bhavazatasahasrakoTibhiH / tajjJAnI tribhirguptaH kSapayatyucchAsamAtreNa // 38 // yadajJAnI karma kramaparipATyA bAlatapovaicitryopakrameNa ca pacyamAnamupAttarAgadveSatayA sukhaduHkhAdivikArabhAvapariNataH punarAropitasaMtAnaM bhavazatasahasrakoTIbhiH kathaMcana nistarati, tadeva jJAnI syAtkAraketanAgamajJAnatattvArthazraddhAnasaMyatatvayogapadyAtizayaprasAdAsAditabhedAbhedaratnatrayAtmakamokSamArgasthApanamukhyatvena dvitIyasthale gAthAcatuSTayaM gatam / kiMca bahirAmAvasthAntarAtmAvasthAparamAtmAvasthA mokSAvasthAtrayaM tiSThati / avasthAtraye'nugatAkAradravyaM tiSThati / evaM parasparasApekSadravyaparyAyAtmako jIvapadArthaH / tatra mokSakAraNaM cintyate / mithyAtvarAgAdirUpA bahirAtmAvasthA tAvadazuddhA muktikAraNaM na bhavati / mokSAvasthA zuddhAtmaphalabhUtA sA cAne 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 zuddhapAriNAmikabhAvarUpaM paramAtmadravyaM dhyeyaM bhavati tacca tasmAdantarAtmadhyAnAvasthAvizeSAtkathaMcidbhinnam / yadaikAntenAbhinnaM bhavati tadA mokSe'pi dhyAnaM prApnoti, athavAsya dhyAnaparyAyasya vinAze sati tasya pAriNAmikamAvasyApi vinAzaH prApnoti / evaM bahirAtmAntarAtmaparamAtmakathanarUpeNa mokSamArgoM jJAtavyaH / atha paramAgamajJAnatattvArthazraddhAnasaMyatatvAnAM bhedaratnatrayarUpANAM melApake'pi yadabhedaratatrayAtmakaM nirvikalpasamAdhilakSaNamAtmajJAnaM nizcayena tadeva muktikAraNamiti pratipAdayati--jaM aNNANI kamma khavedi nirvikalpasamAdhirUpanizcayaratnatrayAtmakaviziSTabhedajJAnAbhAvAdajJAnI jIvo yatkarma kSapayati / kAbhiH karmabhUtAbhiH / bhavasayasahassakoDIhiM bhavazatasahasrakoTibhiH taM NANI tihiM gutto tatkarma jJAnI jIvasniguptiguptaH san khavedi ussAsametteNa kSapayatyucchAsamAtrezraddhAna 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, [vibhiguptaH] mana, vacana, kAyakI kriyAoMke nirodhakara svarUpameM lIna [jJAnI] paramAtmabhAvakA anubhavI jJAtA tat ] una jJAnAvaraNAdi asaMkhyAta lokamAtra karmoMko [ ucchAsamAtreNa ] pra042

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- rAyacandrajainazAstramAlA - . [a0 3, gA0 39zuddhajJAnamayAtmakatvAnubhUtilakSaNajJAnitvasadbhAvAtkAyavAGmanaHkarmoparamapravRttatriguptatvAt pracaNDopakramapacyamAnamapahastitarAgadveSatayA dUranirastasamastasukhaduHkhAdivikAraH punaranAropitasaMtAnamucchAsamAtreNaiva lIlayaiva pAtayati / ata AgamajJAnatattvArthazraddhAnasaMyatatve yogapadye'pyAtmajJAnameva mokSamArgasAdhakatamamanumantavyam // 38 // athAtmajJAnazUnyasya sarvAMgamajJAnatattvArthazraddhAnasaMyatatvAnAM yaugapadyamapyakiMcitkaramityanuzAsti paramANupamANaM vA mucchA dehAdiesu jassa puNo / vija di jadi so siddhiM Na lahadi sabAgamadharo vi // 39 // Neti / tadyathA-bahirviSaye paramAgamAbhyAsabalena yatsamyakparijJAnaM tathaiva zraddhAnaM vratAunuSThAnaM ceti trayaM tatrayAdhAreNotpannaM siddhajIvaviSaye samyakparijJAnaM zraddhAnaM tadguNasmaraNAnukUlamanuSThAnaM ceti trayaM tatrayAMdhAreNotpannaM vizadAkhaNDaikajJAnAkAre khazuddhAtmani paricchittirUpaM savikalpajJAnaM khazuddhAtmopAdeyabhUtarucivikalparUpaM samyagdarzanaM tatraivAtmani rAgAdivikalpanivRttirUpaM savikalpacAritramiti trayam / tatrayaprasAdenotpannaM yannirvikalpasamAdhirUpaM nizcayaratnatrayalakSaNaM viziSTasvasaMvedanajJAnaM tadabhAvAdajJAnI jIvo bahubhavakoTibhiryatkarma kSapayati tatkarma jJAnI jIva; pUrvoktajJAnaguNasadbhAvAt triguptiguptaH sannucchAsamAtreNa lIlayaiva kSapayatIti / tato jJAyate paramAgamajJAnatattvArthazraddhAnasaMyatatvAnAM bhedaratnatrayarUpANAM sadbhAve'pyabhedaratnatrayarUpasya svasaMvedanajJAnasyaiva pradhAnatvamiti // 38 // atha pUrvasUtroktAtmajJAnarahitasya sarvAgamajJAnatattvArthazraddhAnaeka ukhAsamAtra ( thor3e ) kAlameM hI [ kSapayati ] kSaya kara detA hai / bhAvArtha-ajJAnI jIva kriyAkAMDakI paripATIse aura aneka prakArake ajJAnatapake balase jo karma kSaya karatA hai, usI karmake udayase rAga, dveSa, bhAvoMse sukha duHkhAdi vikAra bhAvArUpa 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 hai, aura jJAnIke vaha syAdvAda-dhvajAse cinhita AgamakA jAnanA, tattvArtha 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 lokamAna kauko 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 puruSa

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39.] : -pravacanasAra: 331 paramANupramANaM vA mUrchA dehAdikeSu yasya punaH / vidyate yadi sa siddhiM na labhate sarvAMgamadharo'pi // 39 // yadi karatalAmalakIkRtasakalAgamasAratayA bhUtabhavadbhAvi ca khocitaparyAyaviziSTamazeSadravyajAtaM jAnantamAtmAnaM jAnan zraddadhAnaH saMyamayaMzcAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yaugapadye'pi manAGmohamalopaliptatvAt yadA zarIrAdimUrcIparaktatayA niruparAgopayogapariNataM kRtvA jJAnAtmAnamAtmAnaM nAnubhavati tadA tAvanmAtramohamalakalaGkakIlikAkIlitaiH karmabhiravimucyamAno na siddhyati / ata AtmajJAnazUnyamAgamajJAnatattvArthazraddhAnasaMyatatvayaugapadyamapyakiMcitkarameva // 39 // saMyatatvAnAM yogapadyamapyakiMcitkaramityupadizati-paramANupamANaM vA mucchA dehAdiesu jassa puNo vijadi jadi paramANumAtraM vA mUrchA dehAdikeSu viSayeSu yasya puruSasya punarvidyate yadi cet / so siddhiM Na lahadi sa siddhiM mukti na lbhte| kathaMbhUtaH / savAgamadharo vi sarvAgamadharo'pIti / ayamatrArtha:-sarvAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yogapadye sati yasya dehAdiviSaye stokamamatvaM vidyate tasya pUrvasUtroktaM nirvikalpasamAdhilakSaNaM nizcayaratna AgamajJAna, tattvArthazraddhAna, saMyamabhAva inakI ekatA bhI akAryakArI hai, aisA kahate haiM-[yasya ] jisa puruSake [punaH] phira [ paramANupramANaM vA ] paramANuvarAvara bhI atisUkSma [ dehAdikeSu] zarIrAdi paradravyoMmeM [mUcchoM ] mamatA bhAva [yadi ] jo [ 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 purupoMne samasta AgamakA rahasya jAna liyA hai, aura usI Agamake anusAra trikAla sambaMdhI sakala paryAya sahita saMpUrNa dravyoMke jAnanevAle AtmAko ve jAnate haiM, zraddhAna karate haiM, aura AcaraNa karate haiN| isI taraha jisa puruSake AgamajJAna, tattvArthazraddhAna, saMyama, isa ratnatrayakI ekatA bhI huI hai, paraMtu 'vahI purupa jo kisI kAlameM zarIrAdi paradravyoMmeM rAgabhAva malase malIna huA jJAnasvarUpa AtmAko vItarAga upayoga bhAvarUpa nahIM anubhava karatA hai, to vahI purupa utane hI sUkSma mohakalaMkase kIlita kA~se nahIM chUTatA-mukta nahIM hotaa| isase yaha vAta siddha huI, ki vItarAga nirvikalpa samAdhise AtmajJAnase zUnya puruSake AgamajJAna, tattvArtha' zraddhAna aura saMyamabhAvoMkI ekatA bhI kAryakArI nahIM hai, jo AtmajJAna sahita ho, tabhI kSakA sAdhaka ho sake, isa kAraNa AtmajJAna mokSakA mukhya sAdhana hai // 39 // Age

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332 - rAyacandrajainazAstramAlA [a0 3, gA0 40* 21 - MCC athAgamajJAnatattvArthazraddhAnasaMyatatvayaugapadyAtmajJAnayaugapadyaM sAdhayatipaMcasamido tigutto paMceMdriyasaMvuDo jidakasAo / daMsaNaNANasamaggo samaNo so saMjado bhaNido // 40 // paJcasamitastriguptaH paJcendriyasaMvRto jitakaSAyaH / darzanajJAnasamagraH zramaNaH sa saMyato bhaNitaH // 40 // yaH khalvanekAntaketanAgamajJAnabalena sakalapadArthajJeyAkArakarambita vizadai kajJAnAkAramAtmAnaM zraddadhAno'nubhavaMzvAtmanyeva nityanizcalAM vRttimicchan samitipaJcakAGkuzitapravRttipravartitasaMyamasAdhanIkRtazarIrapAtraH krameNa nizcalaniruddhapaJcendriyadvAratayA samuparatakA - yavAGmanovyApAro bhUtvA cidvRtteH paradravyacaGkramaNanimittamatyantamAtmanA samamanyonyasaMnayAtmakaM khasaMvedanajJAnaM nAstIti // 39 // atha dravyabhAvasaMyamakharUpaM kathayati - cAya aNAraMbha visayavirAgo khao kasAyANaM / so saMjoti bhaNido pabajAe viseseNa // * 21 // - cAgo ya nijazuddhAtmaparigrahaM kRtvA bAhyAbhyantaraparigraha nivRttistyAgaH aNAraMbho niHkriyanijazuddhAtmadravye sthitvA manovacanakAyavyApAranivRttiranArambhaH visayavirAgo nirviSayasvAtmabhAtranotthasukhe tRptiM kRtvA paJcendriyasukhAbhilASatyAgo viSayavirAgaH / khao kasAyANaM niHkaSAyazuddhAtmabhAvanAbalena krodhAdikaSAyatyAgaH kaSAyakSayaH / so saMjamo tti bhaNido sa evaMguNaviziSTaH saMyama iti bhaNitaH / pavajjAe viseseNa sAmAnyenApi tAvadidaM saMyamalakSaNaM pravrajyAyAM tapazcaraNAvasthAyAM vizeSeNeti / atrAbhyantarazuddhA saMvittirbhAvasaMyamo bahiraGganivRttizca dravyasaMyama iti // 21 // athAgamajJAnatattvArthazraddhAnasaMyatatvAnAM trayANAM yatsavikalpaM yaugapadyaM tathA nirvikalpAtmajJAnaM ceti dvayoH saMbhavaM darzayati - paMcasamido vyavahAreNa paJcasamitibhiH samitaH saMvRtaH paJcasamitaH nizcayena tu khakharUpe samyagito gataH 'jisake AgamajJAna, tattvArthazraddhAna, saMyamabhAvakI ekatA hai, aura AtmajJAnakI ekatA hai, usa puruSakA svarUpa kahate haiM -- [ sa zramaNaH ] vaha mahAmuni [ saMyataH ] saMyamI [ bhaNitaH ] bhagavaMtadevane kahA hai, jo ki [ paJcasamitaH ] IryAdi pA~ca samiti - yako pAlatA hai [ triguptaH ] tIna yogoMke nirodhase tIna guptivAlA haiM, [ paJcendriyasaMvRtaH ] pA~ca indriyoMko rokanevAlA [jitakaSAyaH ] kapAyoMko jItanevAlA aura [ darzanajJAnasamagraH ] darzana jJAnase paripUrNa hai| bhAvArtha- jo puruSa syAdvAdarUpa Agamase sakala jJeyAkArakara prativimvita, nirmala jJAnasvarUpa AtmAko jAnatA hai, zraddhAna karatA hai, anubhavatA hai, apane meM nizcala vRttiko cAhatA hai, jisane pA~ca samiti ke AcaraNase svecchAcAra vRttiko rokakara, apane zarIra aura saMyamakA sAdhana kiyA hai, kramase nizcala hoke paMcendriyoMkA nirodha kiyA hai, jisake mana, vacana, kAyase kaSAya dUra hue

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41.], -pravacanasAraH - 333 valanAdekIbhUtamapi svabhAvabhedaparatvena nizcityAtmanaiva kuzalo malla iva sunirbharaM niSpIDya niSpIDya kaSAyacakramakrameNa jIvaM tyAjayati, sa khalu sakalaparadravyazUnyo'pi vizuddhadRzijJaptimAtrasvabhAvabhUtAvasthApitAtmatattvopajAtanityanizcalavRttitayA sAkSAtsaMyata eva syAt / tasyaiva cAgamajJAnatattvArthazraddhAnasaMyatatvayogapadyAtmajJAnayogapadyaM siddhyati // 40 // athAsya siddhAgamajJAnatattvArthazraddhAnasaMyatatvayogapadyAtmajJAnayogapadyasaMyatasya kIdRglakSaNamityanuzAsti samasattubaMdhuvaggo samasuhadukkho psNsnniNdsmo| samaloDakaMcaNo puNa jIvidamaraNe samo samaNo // 41 // samazatrubandhuvargaH samasukhaduHkhaH prazaMsAnindAsamaH / samaloSTakAJcanaH punarjIvitamaraNe samaH zramaNaH // 41 // saMyamaH samyagdarzanajJAnapuraHsaraM cAritraM, cAritraM dharmaH, dharmaH sAmyaM, sAmyaM mohakSobhavihInaH pariNataH samitaH tigutto vyavahAreNa manovacanakAyanirodhatrayeNa guptaH triguptaH nizcayena kharUpe guptaH pariNataH paMceMdiyasaMvuDo vyavahAreNa paJcendriyaviSayavyAvRttyA saMvRtaH paJcendriyasaMvRtaH nizcayena vAtIndriyasukhakhAdarataH jidakasAo vyavahAreNa krodhAdikaSAyajayena jitakaSAyaH nizcayena cAkaSAyAtmabhAvanArataH daMsaNaNANasamaggo atra darzanazabdena nijazuddhAtmazraddhAnarUpaM samyagdarzanaM grAhyam / jJAnazabdena tu vasaMvedanajJAnamiti tAbhyAM samagro darzanajJAnasamagraH samaNo so saMjado bhaNido sa evaMguNaviziSTa H zramaNaH saMyata iti bhaNitaH / ata etadAyAta vyavahAreNa yadbahirviSaye vyAkhyAnaM kRtaM tena savikalpaM samyagdarzanajJAnacAritratrayaM yogapadyaM grAhyam / abhyantaravyAkhyAnena tu nirvikalpAtmajJAnaM grAhyamiti savikalpayogapadya nirvikalpAtmajJAnaM ca ghaTata iti // 40 // athAgamajJAnatattvArthazraddhAnasaMyatatvajina kapAyoMse yaha caitanyavRtti paradravyameM gamana karatI hai, aura jo kaSAya AtmAke sAtha paraspara milanese ekatAko dhAraNa karate haiM, una kapAya-zatruoMko nizcayakara apanese jude jAna unako eka hI bAra apane jJAnakI adhikatAse cUra cUra kara DAlA hai, jaise pravINa malla apane zatru-mallako masala masala kara prANarahita kara detA hai, usI taraha vinAza kiyA, hai, aisA vaha mahA muni 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 [ samazabandhuvargaH] zatru kuTumbake loga inameM samAna bhAvavAlA hai, [samasukhaduHkhaH]

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334 - rAyacandra jainazAstramAlA [ a0 3, gA0 41AtmapariNAmaH / tataH saMyatasya sAmyaM lakSaNam / tatra zatru bandhuvargayoH sukhaduHkhayoH prazaMsAnindayoH loSTakAJcanayorjIvitamaraNayozca samam / ayaM mama paro'yaM svaH, ayamAhAdo'yaM paritApaH, idaM mamotkarSaNamidamapakarSaNamayaM mamAkiJcitkara idamupakArakamidaM mamAtmadhAraNamayamatyantavinAza iti mohAbhAvAt sarvatrApyanuditarAgadveSadvaitasya satatamapi vizuddhadRSTijJaptisvabhAvamAtmAnamanubhavataH zatru bandhusukhaduHkhaprazaMsAnindAloSTakAJcanajIvitamaraNAni nirvizemeva jJeyatvenAkramya jJAnAtmanyAtmanyacalitavRtteryatkila sarvataH sAmyaM tatsiddhAgamajJAnatattvArthazraddhAnasaMyatatva yaugapadyAtmajJAnayaugapadyasya saMyatasya lakSaNamAlakSaNIyam // 41 // lakSaNena vikalpatrayayaugapadyena tathA nirvikalpAtmajJAnena ca yukto yo'sau saMyatastasya kiM lakSa - Namityupadizati / ityupadizati ko'rthaH iti pRSThe pratyuttaraM dadAti / evaM praznottarapAta - nikAprastAve kvApi kvApi yathAsaMbhavamitizabdasyArthe jJAtavyaH -- sa zramaNaH saMyatastapodhano bhavati / yaH kiM viziSTaH / zatru bandhusukhaduHkha nindAprazaMsAloSTa kAJcana jIvitamaraNeSu samaH samacittaH iti| tataH etadAyAti / zatrubandhusukhaduH khanindAprazaMsAloSTakAJcanajIvittamaraNasamatAbhAvanApariNatanijazuddhAtmatattvasamyakU zraddhAnajJAnAnuSThAna rUpanirvikalpa samAdhisamutpannanirvikAraparamAhlAdaikalakSaNasukhAmRtapariNatikharUpaM yatparamasAmyaM tadevaparamAgamajJAnatattvArthazraddhAnasaMyatatvAnAM yaugapadyena tadA nirvikalpAtmajJAnena ca pariNatatapodhanasya lakSaNaM jJAtavyamiti // 41 // sukha aura duHkha jisake samAna haiM, [prazaMsA nindAsamaH ] bar3AI aura nindA - doSakathana ina donoMmeM samAna hai, [samaloSTakAJcanaH ] lohA aura sonA jisake samAna haiM, aura [ punaH jIvitamaraNe samaH ] prANadhAraNa aura prANatyAga ye donoMmeM bhI samAna haiM / 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, stuti, niMdA sonA, lohA, jIvana, maraNa ityAdi iSTa, aniSTa vipayoMmeM 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 nirmalajJAna darzanamayI AtmAko anubhavate haiM, sava iSTa aniSTa vipayoM ko jJeya - rUpa 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 // 41 //

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42.] . . . -pravacanasAraH 335 athedameva siddhAgamajJAnatattvArthazraddhAnasaMyatatvayaugapadyAtmajJAnayogapadyasaMyatatvamekAgryalakSaNazrAmaNyAparanAma mokSamArgatvena samarthayati dasaNaNANacarittesu tIsu jugavaM samuTTido jo du| eyaggagado tti mado sAmaNNaM tassa paDipuNNaM // 42 // ___ . darzanajJAnacaritreSu triSu yugapatsamutthito yastu / ekAgragata iti mataH zrAmaNyaM tasya paripUrNam // 42 // jJeyajJAtRtattvaM tathApratItilakSaNena samyagdarzanaparyAyeNa jJeyajJAtRtattvatathAnubhUtilakSaNena jJAnaparyAyeNa jJeyajJAtRkriyAntaranivRttisUtryamANadraSTajJAtRtattvavRttilakSaNena cAritraparyAyeNa ca tribhirapi yogapadyena bhAvyabhAvakabhAvavijRmbhitAtinirbharataretarasaMvalanavalAdaGgAGgibhAvena atha yadeva saMyatatapodhanasya sAmyalakSaNaM bhaNitaM tadeva zrAmaNyAparanAmA mokSamArgo bhaNyata iti prarUpayati-dasaNaNANacarittesu tIsu jugavaM samuTThido jo du darzanajJAnacAritreSu triSu yugapatsamyagupasthita udyato yastu kartA eyaggagado tti mado sa aikAgryagata iti mataH saMmataH sAmaNNaM tassa paDipuNNaM zrAmaNyaM cAritraM yatitvaM tasya paripUrNamiti / tathAhi-bhAvakarmadravyakarmanokarmabhyaH zeSapudgalAdipaJcadravyebhyo'pi bhinnaM sahajazuddhanityAnandaikakhabhAvaM mama saMvandhi yadAtmadravyaM tadeva mamopAdeyamitirucirUpaM samyagdarzanam / tatraiva paricchittirUpaM samyagjJAnaM tasminneva kharUpe nizcalAnubhUtilakSaNaM cAritraM 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] ekAgratAko prApta hai, [iti mataH] aisA kahA hai, [tu] aura [tasya ] usI purupake [zrAmaNyaM] yatipada [paripUrNa] pUrNa huA jaannaa| 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 aMgIkI 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 savako , milakara eka paryAya dhAraNa karatA hai, isase eka hai, usI prakAra vaha saMyama yadyapi ratna

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336 - rAyacandrajainazAstramAlA - [ a0 3, gA0 43 pariNatasyAtmano yadAtmaniSThatve sati saMyatatvaM tatpAnakavadanekAtmakasyaikasyAnubhUyamAnatAyAmapi samastaparadravyaparAvartatvAdabhivyaktaikAgrya lakSaNazrAmaNyAparanAmA mokSamArga evAvagantavyaH / tasya tuH samyagdarzanajJAnacAritrANi mokSamArga iti bhedAtmakatvAtparyAyapradhAnena vyavahAranayenaikAgryaM mokSamArga ityabhedAtmakatvAddravyapradhAnena nizcayanayena vizvasyApi bhedAbhedAtmakatvAttadubhayamiti pramANena prajJaptiH / "ityevaM pratipatturAzayavazAdeko'pyanekIbhavaMstrailakSaNyamathaikatAmupagato mArgo'pavargasya yaH / draSTRjJAtRnibaddhavRttimacalaM lokastamAskandatA'dAskandatyacirAdvikAzamatulaM yenollasantyAzciteH " // 42 // athAnaikAgryasya mokSamArgatvaM vighaTayati mujjhadi vA rajjadi vA dussadi vA davamaNNamAseja / jadi samaNo aNNANI bajjhadi kammehiM vivihehiM // 43 // 'cetyuktakharUpaM samyagdarzanajJAnacAritratrayaM pAnakavadanekamapyabhedanayenaikaM yat tatsavikalpAvasthAyAM 'vyavahAreNaikAgryaM bhaNyate / nirvikalpasamAdhikAle tu nizcayeneti tadeva ca nAmAntareNa parama'sAmyamiti tadeva paramasAmyaM paryAyanAmAntareNa zuddhopayogalakSaNaH zrAmaNyAparanAmA mokSamArgo jJAtavya iti / tasya tu mokSamArgasya samyagdarzanajJAnacAritrANi mokSamArga iti bhedAtmakatvAparyAyapradhAnena vyavahAranayena nirNayo bhavati / ekAgryaM mokSamArga ityabhedAtmakatvAt dravyapradhA nena nizcayanayena nirNayo bhavati / samastavastusamUhasyApi bhedAbhedAtmakatvAnnizcayavyavahAramokSa- mArgadvayasyApi pramANena nizcayo bhavatItyarthaH // 42 // evaM nizcayavyavahArasaMyamapratipAdana - mukhyatvena tRtIyasthale gAthAcatuSTayaM gatam / atha yaH svazuddhAtmanyekAgro na bhavati tasya yase 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 darzanajJAna cAritra aise bhedakara kahanA hai, yaha bhedasvarUpa paryAyakI vivakSAkara vyavahAranayase hai, aura ekAgratArUpa mokSamArga aisA jo 'kathana hai, vaha abhedasvarUpa dravyArthikakI vivakSAkara nizcayanayase jAnanA / jitane kucha 'padArtha' saMsArameM haiM, ve saba bheda abhedasvarUpa haiM / isaliye bhedakara kahanA vaha vyavahAra hai, aura abhedakara kahanA vaha nizcaya hai, ina donoMkI siddhi pramANase hotI hai / yaha mokSamArga nizcayakara eka hai, vyavahArakara aneka hojAtA hai, jJAna, darzana, cAritra, ina tIna bhedoM ko lie hue yadyapi aneka hai, to bhI ekAgratAkara eka hai / aisA eka anekasvarUpa * yaha mokSamArga jJAtApuruSoMke vicArase siddha huA hai| aise mokSamArgako he jagatke 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

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/ 44.] --pravacanasAraH-- 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 jJAnAtmAtmajJAnAdbhaSTaH svayamajJAnIbhUto muhyati vA rajyati vA dveSTi vA tathAbhUtazca badhyata eva na tu vimucyate / ata anaikAgryasya na mokSamArgatvaM siddhyet // 43 // athaikAyasya mokSamArgatvamavadhArayannupasaMharati aDhesu jo Na sujjhadi Na hi rajadi Neva dosmuvyaadi| samaNo jadi soNiyadaM 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 mokSAbhAvaM darzayati-mujjhadi vA rajadi vA dussadi vA dabamaNNamAseja jadi muhyati vA rajyati vA dveSTi vA yadi cet / kiM kRtvA dravyamanyadAsAdya prApya / sa kaH / samaNo zramaNastapodhanaH / tadA kAle aNNANI ajJAnI bhavati / ajJAnI san banjhadi kammehiM vivihehiM vavyate karmabhirvividhairiti / tathAhi-yo nirvikArakhasaMvedanajJAnenaikAgro bhUtvA khAtmAnaM na jAnAti tasya cittaM bahirviSayeSu gacchati / tatazcidAnandaikanijasvabhAvAcyuto bhavati / tatazca rAgadveSamohaiH pariNamati tatpariNaman bahuvidhakarmaNA badhyata iti / tataH kAraNAnmokSArthibhirekAgratvena vakharUpaM bhAvanIyamityarthaH // 43 // atha nijazuddhAtmani yo'sAvekAgrastasyaiva mokSo bhavatItyupadizati-aDhesu jo Na sujjhadi Na hi rajadi dravyaM ] AtmAse bhinna paradravyako [AsAca] 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 ] jJAnAvaraNAdikA~se [badhyate] vadha jAtA hai| bhAvArtha-jo koI jJAnasvarUpa AtmAko ekAgra hokara nahIM ciMtatA hai, vaha avazya hI paradravyako svIkAra karatA hai, aura pr| dravyameM lagA huA, jJAnasvarUpa AtmAse bhraSTa hotA hai / ajJAnI huA rAgI, dvepI, mohI, hotA hai| aisA honepara karmose ba~dhatA hai, mukta nahIM hotaa| isaliye jo ekAgratAkara rahita hai, usake mokSamArgakI 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 [arthaSu] paravarUpapadArtho meM [na muhyati] mohI nahIM hotA, [na hirajyati] to vaha nizcayakara rAgI nahIM pra0 43

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338 - rAyacandrajainazAstramAlA- [a0 3, gA045tathAbhUtaH san mucyata eva na tu badhyate / ata aikAyasyaiva mokSamArgatvaM siddhyet // 44 // iti mokSamArgaprajJApanam // atha zubhopayogaprajJApanam / ' tatra zubhopayoginaH zramaNatvenAnvAcinoti samaNA suddhavajuttA suhovajuttA ya hoMti samayamhi / tesu vi muddhavajuttA aNAsavA sAsavA sesA // 45 // zramaNAH zuddhopayuktAH zubhopayuktAzca bhavanti samaye / teSvapi zuddhopayuktA anAsravAH sAsravAH zeSAH // 45 // ye khalu zrAmaNyapariNati pratijJAyApi jIvitakaSAyakaNatayA samastaparadravyanivRttipravRttaNeva dosamuvayAdi artheSu bahiHpadArtheSu yo na muhyati na rajyati hi sphuTaM naiva dveSamupayAti jadi yadi cet so samaNo sa zramaNaH NiyadaM nizcitaM khavedi vivihANi kammANi kSapayati karmANi vividhAni iti / atha vizeSaH-yo'sau dRSTazrutAnubhUtabhogAkAGkSArUpAdyapadhyAnatyAgena nijasvarUpaM bhAvayati tasya cittaM bahiHpadArtheSu na gacchati tatazca bahiHpadArthe cintAbhAvAnnirvikAraciccamatkAramAtrAcyuto na bhavati / tadacyavanena ca rAgAdyabhAvAdvividha. karmANi vinAzayatIti / tato mokSArthinA nizcalacittena nijAtmani bhAvanA kartavyeti / 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 vItarAgachadmasthacAritraM tadeva kAryakArIti / kasmAditi cet tenaiva kevalajJAnaM jAtastasmAccArine 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 mukhyatvena vizeSo'sti // 44 // evaM zrAmaNyAparanAmamokSamArgopahotA, aura [ dveSa ] dveSabhAvako bhI [naiva upayAti ] nahIM prApta hotA, [sa] vaha muni [niyataM] nizcita ekAgratAkara sahita huA [ vividhAni ] aneka prakArake [karmANi] jJAnAvaraNAdi karmoko [kSapayati] kSaya karatA hai| bhAvArthajo 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 bNdhtaa| isaliye jo muni ekAgrabhAvako prApta hai, usako hI mokSamArgakI siddhi hai, isameM saMdeha nahIM hai // 44 // isa prakAra mokSamArgAdhikAra sampUrNa huaa|

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5.] pravacanasAraH 339 suvizuddha zijJaptisvabhAvAtmatattvavRttirUpAM zuddhopayoga bhUmikAmadhiroDhuM na kSamante / te tadupakaNThaniviSTAH kaSAyakuNThIkRtazaktayo nitAntamutkaNThulamanasaH zramaNAH kiM bhaveyurna vetyatrAbhidhIyate / 'dhammeNa pariNadappA' iti svayameva nirUpitatvAdasti tAvacchubhopayogasya dharmeNa sahaikArthasamavAyaH / tataH zubhopayogino'pi dharmasadbhAvAdbhaveyuH zramaNAH kiMtu teSAM zuddhopayogibhiH samaM samakASThatvaM na bhavet, yataH zuddhopayogino nirastasamastasaMhAramukhyatvena caturthasthale gAthAdvayaM gatam / atha zubhopayoginAM zAstravattvAdvyavahAreNa zramaNatvaM vyavasthApayati-saMti vidyante / ka / samayahi samaye paramAgame / ke santi / samaNA shrmnnaastpodhnaaH| kiMviziSTAH / suddhuvajuttA zuddhopayogayuktA zuddhopayogina ityarthaH / suhovajuttA ya na kevalaM zuddhopayogayuktAH zubhopayogayuktAzca / cakAro'tra anvayArthe gauNArthe grAhyaH / tatra dRSTAntaH / yathA nizcayena zuddhabuddhaikasvabhAvAH siddhajIvA eva jIvA bhaNyante vyavahAreNa caturgati - pariNatA azuddhajIvAzca jIvA iti tathA zuddhapayoginAM mukhyatvaM zubhopayoginAM tu cakArasamuccayavyAkhyAnena gauNatvam / kasmAdgauNatvaM jAtamiticet / tesu vi suddhuvajuttA aNAsavA sAsavA sApi madhye zuddhopayogayuktA anAsravAH zeSAH sAsravA iti yataH kAraNAt / tadyathA - nijazuddhAtmabhAvanAbalena samastazubhAzubhasaMkalpavikalparahitatvAcchuddhopayogino nirAsravA eva zeSAH 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 taraha ke muniyoM meM bhI [ zuddhopayuktAH ] zuddhopayogI mahAmuni [ anAsravAH ] karmoke Asravase rahita haiM, [ zeSAH ] bAkI jo zubho - payogI 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-tattva kI 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 haiM / 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-padArthameM donoMkA samavAya hai, isa kAraNa zubhopayogIke bhI dharmakA astitva hai, isI liye zubhopayogI bhI paramAgama meM muni kahe haiM, paraMtu itanA vizeSa hai, ki zubhopayogI zuddhopayogIkI dazAmeM samAnatA nahIM hai, kyoMki zuddhopayogI samasta kapAyoMse rahita hai, nirAsrava hai, aura zubhopayogI kaSAya aMzase rahita nahIM hai, isake kaSAyakA aMza jIvita

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340 - rAyacandrajainazAstramAlA - [a0 3, gA0 46kaSAyatvAdanAstravA eva / ime punaranavakIrNakaSAyakaNatvAtsAsvA eva / ata eva ca zuddhopayogibhiH samamamI na samuccIyante kevalamanvAcIyanta eva // 45 // atha zubhopayogizramaNalakSaNamAsUtrayati arahaMtAdisu bhattI vacchaladA pvynnaabhijuttesu| vijadi jadi sAmapaNe sA suhajuttA bhave cariyA // 46 // __arhadAdiSu bhaktivatsalatA pravacanAbhiyukteSu / vidyate yadi zrAmaNye sA zubhayuktA bhaveJcaryA // 46 // sakalasaMgasanyAsAtmani zrAmaNye satyapi kaSAyalavAvezavazAt vayaM zuddhAtmavRttimAtreNAvasthAtumazaktasya pareSu zuddhAtmavRttimAtreNAvasthiteSvahaMdAdiSu zuddhAtmavRttimAtrAvasthitipratipAdakeSu pravacanAbhiyukteSu ca bhaktyA vatsalatayA ca pracalitasya tAvanmAtrarAgaprazubhopayogino mithyAtvaviSayakaSAyarUpAzubhAsravanirodhe'pi puNyAtravasahitA iti bhAvaH // 45 // atha zubhopayogizramaNAnAM lakSaNamAkhyAti-sA suhajuttA bhave cariyA sA cayoM zubhayuktA bhavet / kasya / tapodhanasya / kathaMbhUtasya / samastarAgAdivikalparahitaparamasamAdhau sthAtumazakyasya / yadi kim / vijadi jadi vidyate yadi cet / ka / sAmaNNe zrAmaNye cAritre / kiM vidyte| arahaMtAdisu bhattI anantaguNayuktepvarhatsiddheSu guNAnurAgayuktA bhaktiH vacchaladA vatsalasya bhAvo vatsalatA vAtsalyaM vinayo'nukUlavRttiH / keSu viSayeSu / pavayaNAbhijuttesu pravacanAbhiyukteSu / pravacanazabdenAtrAgamo bhaNyate saMgho vA tena pravacanenAbhiyuktAH pravacanAbhiyuktA AcAryopAdhyAyasAdhavasteSviti / etaduktaM bhavati-khayaM zuddhopayogalakSaNe paramasAmayike sthAtumasamarthasyAnyeSu zuddhopayogaphalabhUtakevalajJAnena pariNateSu tathaiva zuddhopayogArAdhakeSu ca hai, sAsrava hai / isaliye zuddhopayogIke varAbara 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 mahA muniyoMmeM [ 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 kapAya aMzake udayavazase Apa zuddhAtmAmeM sthira honeko azakta hai, to vaha muni, jo zuddhAtmasvarUpake upadeSTA haiM, unameM bhaktise prItikarake pravartatA hai, usa munike itanI hI rAgapravRttikara paradravyameM pravRtti hotI hai, aura vaha zuddhAtma tattvakI sthiratAse calita hotA hai| aise munike zubhopayogarUpa cAritrabhAva jAnanA / ye hI paMcaparameSThiyoMmeM bhakti, sevA, prIti, zubhopayogI munIzvarakA

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48.] pravacanasAraH 341 vartitaparadravyapravRttisaMvalitazuddhAtmavRtteH zubhopayogi cAritraM syAt / ataH zubhopayogizramaNAnAM zuddhAtmAnurAgayogi cAritratvalakSaNam // 46 // atha zubhopayogizramaNAnAM pravRttimupadarzayativaMdaNaNamaMsaNehiM agmuTThANAnugamaNa paDivattI / samaNesu samAvaNao Na jiMdidA rAyacariyamhi // 47 // vandananamaskaraNAbhyAmabhyutthAnAnugamanapratipattiH / zramaNeSu zramApanayo na ninditA rAgacaryAyAm // 47 // zubhopayoginAM hi zuddhAtmAnurAgayogicAritratayA samadhigatazuddhAtmavRttiSu zramaNeSu vandananamaskaraNAbhyutthAnAnugamana pratipattipravRttiH zuddhAtmavRttitrANanimittA zramApanayanapravRttizca na duSyet // 47 // QUAR atha zubhapayoginAmevaivaMvidhAH pravRttayo bhavantIti pratipAdayatidaMsaNaNANuvadeso sissaggahaNaM ca posaNaM tesiM cariyA hi sarAgANaM jiniMdapUjovadeso ya // 48 // yAsau bhaktistacchubhopayogizramaNAnAM lakSaNamiti // 46 // atha zubhopayoginAM zubhapravRttiM darzayati-Na NiMdidA naiva nipiddhA / ka / rAyacariyamhi zubharAgacaryAyAM sarAgacAritrAvasthAyAm / kA na ninditA / vaMdaNaNamaMsaNehiM abbhuvANANugamaNapaDivattI 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 lakSaNa pragaTa hai // 46 // Age zubhopayogI munIzvarakI pravRtti dikhalAte haiM - [ rAgacaryAyAM] sarAgacAritra avasthAmeM jo zubhopayogI muni haiM, unako [ zramaNeSu ] zuddhasvarUpameM thira aise mahAmuniyoM meM [ zramApanayaH ] aniSTa vastuke saMyogase huA jo kheda' usakA dUra karanA, aura [ bandananamaskArAbhyAM ] guNAnutrAdarUpa stuti aura namaskAra sahita [ abhyutthAnAnugamana pratipattiH ] Ate hue dekhake uThakara khar3A ho jAnA, pIche pIche calanA, aisI pravRttikI siddhi, [ na ninditA ] nipedharUpa 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 pravarte, to yogya hai, niSedha nahIM hai, aura jo mahA munike sthiratAke ghAtaka kabhI upasargAdise kheda huA ho, to usake dUra karaneko vaiyAvRtti kriyA bhI nipedharUpa nahIM hai, zuddhAtmabhAva kI thiratAke liye yogya hai, khedake nAga honepara munike samAdhi hotI hai, isaliye yogya hai // 47 // Age zubhopayogiyoM ke hI aisI pravRttiyA~ hotI haiM, yaha kahate haiM - [hi ]

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- rAyacandrajainazAstramAlA- [a0 3, gA0 49darzanajJAnopadezaH ziSyagrahaNaM ca poSaNaM teSAm / caryA hi sarAgANAM jinendrapUjopadezazca // 48 // anujighRkSApUrvakadarzanajJAnopadezapravRttiH ziSyasaMgrahaNapravRttistatpoSaNapravRttirjinendrapUjopadezapravRttizca zubhopayoginAmeva bhavanti na zuddhopayoginAm // 48 // atha sarvA eva pravRttayaH zubhopayoginAmeva bhavantItyavadhArayati uvakuNadi jo vi NicaM cAvaNNassa samaNasaMghassa / kAyavirAdhaNarahidaM so vi sarAgappadhANo se // 49 // upakaroti yo'pi nityaM cAturvarNasya zramaNasaMghasya / kAyavirAdhanarahitaM so'pi sarAgapradhAnaH syAt // 49 // pravRttayo bhavanti na 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 dharmAnurAgacAritrasahitAnAm / na kevalamitthaMbhUtA jiNiMdapUjovadeso ya yathAsaMbhavaM jinendrapUjAdidharmopadezazceti / nanu zubhopayoginAmapi kApi kAle zuddhopayogabhAvanA dRzyate zuddhopayoginAmapi vApi 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 zubhopayoginAmeveti niyamati-uvakuNadi jo vi NiccaM 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 / bhAvArtha-pUrva kahIM jo kriyAyeM ve zubhopayogI munike hotI haiM, zuddhopayogiyoMke nahIM hotI, 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

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50.], - pravacanasAraH - 343 pratijJAtasaMyamatvAt SaTrAyavirAdhanarahitA yA kAcanApi zuddhAtmavRttitrANanimittA cAtuvarNasya zramaNasaMghasyopakArakaraNapravRttiH sA sarvApi rAgapradhAnatvAt zubhopayoginAmeva bhavati na kadAcidapi zuddhopayoginAm // 49 // atha pravRtteH saMyamavirodhitvaM pratiSedhayati jadi kuNadi kAyakhedaM vejAvacatthamujado samaNo / Na havadi havAdi agArI dhammo so sAvayANaM se // 50 // . yadi karoti kAyakhedaM vaiyAvRttyarthamudyataH zramaNaH / __ na bhavati bhavatyagArI dharmaH sa zrAvakANAM syAt // 50 // ___ yo hi pareSAM zuddhAtmavRttitrANAbhiprAyeNa vaiyAvRttyapravRttyA svasya saMyamaM virAdhayati sa cAdughaNNassa samaNasaMghassa upakaroti yo'pi nityaM kasya cAturvarNasya zramaNasaMghasya / atra zramaNazabdena zramaNazabdavAcyA RSimuniyalyanagArA grAhyAH / "dezapratyakSavitkevalabhRdihamuniH syAdRSiH prasRtaddhirArUDhaH zreNiyugme'jani yatiranagAro'paraH sAdhuvargaH / rAjA brahmA ca devaH parama iti RSirvikriyAkSINazaktiprApto buddhyaupadhIzo viyadayanapaTurvizvavedI krameNa // " RSaya Rddhi prAptAste caturvidhA rAjabrahmadevaparamaRSibhedAt / tatra rAjarSayo vikriyAkSINArddhaprAptA bhavanti / brahmarSayo buddhyauSadharddhiyuktA bhavanti / devarSayo gaganagamanarddhisaMpannA bhavanti paramarSayaH kevalinaH kevalajJAnino bhavanti munayaH avadhimanaHparyayakevalinazca / yataya upazamakakSapaka zreNyArUDhAH / anagArAH sAmAnyasAdhavaH / kasmAt / sarveSAM sukhaduHkhAdiviSaye samatApariNAmo'stIti / athavA zramaNadharmAnukUlazrAvakAdicAturvarNasaMdhaH / kathaM yathA bhavati / kAyavirAdhaNarahidaM svakhabhAvanAkharUpaM svakIyazuddhacaitanyalakSaNaM nizcayaprANaM rakSan parakIyapaTkAyavirAdhanArahitaM yathA bhavati so vi sarAgappadhANo se so'pItthaMbhUtastapodhano dharmAnurAgacAritrasahiteSu madhye pradhAnaH zreSThaH svAdityarthaH // 49 // atha vaiyAvRttyakAle'pi svakIyasaMyamanizcayase [ nityaM] sadAkAla [cAturvarNasya ] cAra prakArake [zramaNasaMghasya ] munIzvaroMke saMghakA [kAyavirAdhanarahitaM] paTkAya jIvoMkI virAdhanA rahita [upakaroti] yathAyogya vaiyAvRtyAdika kara upakAra karatA hai, [sopi] 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 paTkAyakI 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 hotI // 49 // Age aisI vaiyAvRtyAdika kriyA nahIM kare, jo ki apane

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-- rAyacandrajainazAstramAlA-- [a0 3, gA0 51gRhasthadharmAnupravezAt zrAmaNyAt pracyavate / ato yA kAcana pravRttiH sA sarvathA saMyamAvirodhenaiva vidhAtavyA / pravRttAvapi saMyamasyaiva sAdhyatvAt // 50 // atha pravRtteviSayavibhAge darzayati joNhANaM jiravekvaM sAgAraNagAracariyajuttANaM / aNukaMpayovayAraM kuvvA lebo jadi vi appo // 51 // jainAnAM nirapekSaM sAkArAnAkAracaryAyuktAnAm / anukampayopakAraM karotu lepo yadyapyalpaH // 51 // yA kilAnukampApUrvikA paropakAralakSaNA pravRttiH sA khalvanekAntamaitrIpavitritacitteSu virAdhanA kartavyetyupadizati-jadi kuNadi kAyakhedaM vejAvaccatthamujjado yadi cet karoti kAyakhedaM SaTkAyavirAdhanAm / kathaMbhUtaH san / vaiyAvRttyarthamudyataH samaNo Na havadi tadA zramaNastapodhano 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 sAvadha 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 / aNukaMpayovayAraM anukampAsahitopakAraM dayAsaMyamakI virodhinI hone, yaha kahate haiM- vaiyAvRttyartha udyataH] anya munIzvaroMkI sevAke liye udyamavAn huA jo zubhopayogI muni vaha [yadi ] jo [kAyakhedaM] paTUkAyakI 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 [zrAvakANAM] gRhavAsI zrAvakoMkA [dharmaH] dharma [ syAt ] hai / bhAvArtha-jo koI sarAgacAritrI muni anya sunIzvaroMkI zuddhAtmAcaraNakI rakSAke liye vaiyAvRtya kriyAkara apanemeM cirAdhanA 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 vRddhike liye / isa kAraNa saMyamakA ghAta karanA yogya nahIM hai // 50 // Age paropakAra pravRtti kisakI kare, yaha bheda dikhalAte haiM-[sAkArAnAkAracAyuktAnAM] zrAvaka munikI AcAra kriyA sahita jo [jainAnAM] jinamArgAnusArI zrAvaka aura muni haiM, unakA [ nirapekSaM ] phalakI abhilASA rahita hoke [ anukampayA ]

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52.] -- -pravacanasAraH 345 zuddheSu jaineSu zuddhajJAnadarzanapravRttavRttitayA sAkArAnAkAracaryAyukteSu zuddhAtmopalambhetarasakalanirapekSatayaivAlpalepApyapratiSiddhA na punaralpalepeti sarvatra sarvathaivApratiSiddhA, tatra tathApravRttyAzuddhAtmavRttitrANasya parAtmanoranupapatteriti // 51 // atha pravRtteH kAlavibhAgaM darzayati rogeNa vA chudhAe taNhAe vA sameNa vA rUDhaM / diTThA samaNaM sAhU paDivajadu AdasattIe // 52 // rogeNa vA kSudhayA tRSNayA vA zrameNa vA rUDham / dRSTvA zramaNaM sAdhuH pratipadyatAmAtmazaktyA // 52 // yadA hi samadhigatazuddhAtmavRtteH zramaNasya tatpracyAvanahetoH kasyApyupasargasyopanipAtaH sahitaM dharmavAtsalyam / yadi kim / levo jadi vi appo "sAvadyalezo bahupuNyarAzau" iti dRSTAntena yadyapyalpalepaH stokasAvadhaM bhavati / keSAM karotu / jeNhANaM (1) nizcayavyavahAramokSamArgapariNatajainAnAm / katham / NiravekkhaM nirapekSaM zuddhAtmabhAvanAvinAzakakhyAtipUjAlAbhavAJchArahitaM yathA bhavati / kathaMbhUtAnAM jainAnAm / sAgAraNagAracariyajuttANaM sAgArAnAgAracaryAyuktAnAM zrAvakatapodhanAcaraNasahitAnAmityarthaH // 51 // kasminprastAve vaiyAvRttyaM kartavyamityupadizati-paDivajadu pratipadyatAM khIkarotu / kayA / AdasattIe khazaktyA / sa kaH kartA / sAhU ratnatrayabhAvanayA khAtmAnaM sAdhayatIti sAdhuH / kam / samaNaM jIvitamaraNAdisamapariNatatvAcchramaNastaM zramaNam / diTThA dRSTvA / kathaMbhUtam / rUDhaM rUDhaM vyAptaM pIDitaM dayAbhAvase [upakAraM] upakAra arthAt yathAyogya sevAdika kriyA [ karotu] zubhopayogI karo, koI doSa nhiiN| [yadyapi] lekina isa zubhAcArase [alpaH lepaH] thoDAsA zubhakarma baMdhatA hai, paraMtu to bhI dopa 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 zuddhAtma tattvakI prApti hai, aura na unake zuddhAtma tattvakI rakSA hai, donoM jagaha dharmakI vRddhi nahIM hai, isase usakA niSedha hai // 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 [ dRSTvA ] dekhakara [ AtmazaktyA ] apanI zaktike anusAra [prati pra0 44

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346 ' - rAyacandrajainazAkhamAlA - [a0 3, gA0 53syAt sa zubhopayoginaH svazaktyA praticikIrSA pravRttikAlaH / itarastu svayaM zuddhAtmavRtteH samadhigamanAya kevalanivRttikAla eva // 52 // atha lokasaMbhASaNapravRttiM sanimittavibhAgaM darzayati vejAvaccaNimittaM gilANagurubAlavuDDasamaNANaM / * logigajaNasaMbhAsA Na jiMdidA vA suhovajudA // 53 // . vaiyAvRttyanimittaM glAnagurubAlavRddhazramaNAnAm / laukikajanasaMbhASA na ninditA vA zubhopayutA // 53 // kadarthitam / kena / rogeNa vA anAkulatvalakSaNaparamAtmano vilakSaNenAkulatvotpAdakena rogeNa vyAdhivizeSeNa vA chudhAe kSudhayA taNhAe vA tRSA vA sameNa vA mArgopavAsAdizrameNa vA / atredaM tAtparyam-svakhabhAvanAvighAtakarogAdiprastAve vaiyAvRttyaM karoti zeSakAle khakIyAnuSThAnaM karotIti // 52 // atha zubhopayoginAM tapodhanavaiyAvRttyanimittaM laukikasaMbhASaNa'viSaye niSedho nAstItyupadizati-Na NididA zubhopayogitapodhanAnAM na ninditA na niSiddhA / kA karmatApannA / logigajaNasaMbhAsA laukikajanaiH saha saMbhASA vacanapravRttiH suhovajudA vA athavA sApi zubhopayogayuktA bhaNyate / kimarthaM na niSiddhA / vejAvaJcaNimittaM vaiyAvRttyanimittam / keSAM vaiyAvRttyam / gilANagurubAlavuDDasamaNANaM glAnagurubAlavRddhazramaNAnAm / atra guruzabdena sthUlakAyo bhaNyate. athavA pUjyo vA gururiti / tathAhi-yadA ko'pi zubhopayogayukta AcAryaH sarAgacAritralakSaNazubhopayoginAM vItarAgacAritralakSaNazuddhopadyatAM vaiyAvRttyAdika kriyA karo / 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 kArya kare, jo unakA upasarga dUra hoke svarUpameM sthiratA ho / isase anya jo zubhopayogiyoMkA kAla hai, vaha apane zuddhAtmasvarUpake AcaraNake nimitta hai, sevAdikake nimitta nhiiN| ve muni usa samaya dhyAnAdikameM pravartate haiM // 52 // Age zubhopayogiyoMke vaiyAvRttyAdikake liye ajJAnI logoMse bhI bolanA par3atA hai, aisA bheda dikhalAte haiM-[glAnaguruvAlavRddhazramaNAnAM.] roga pIDita, pUjya AcArya, varoM meM choTe, aura varoM meM bar3e, aise cAra tarahake muniyoMkI [vaiyAvRttyanimittaM] sevAke liye [zubhopayutA] zubha bhAvoMkara sahita [laukikajanasaMbhASA vA] ajJAnI cAritrabhraSTa jIvoMse vacanakI pravRtti karanI (bolanA ) bhI [na ninditA] nipedhita 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,

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54.] -pravecanasAra:samadhigatazuddhAtmavRttInAM glAnagurubAlavRddhazramaNAnAM vaiyAvRttyanimittameva zuddhAtmavRttizUnyajanasaMbhASaNaM prasiddhaM na punaranyanimittamapi // 53 // athaivamuktasya zubhopayogasya gauNamukhyavibhAgaM darzayati- . esA pasatthabhUdA samaNANaM vA puNo gharatthANaM / cariyA paretti bhaNidA tAeva paraM lahadi sokkhaM // 54 // eSA prazastabhUtA zramaNAnAM vA punargRhasthAnAm / ___ caryA pareti bhaNitA tayaiva paraM labhate saukhyam // 54 // * evameSa zuddhAtmAnurAgayogiprazastacaryArUpa upavarNitaH zubhopayogaH tadayaM zuddhAtmaprakAzikAM samastaviratimupeyuSAM kaSAyakaNasadbhAvAtpravartamAnaH zuddhAtmavRttiviruddharAgasaMgatasvAgauNaH zramaNAnAM, gRhiNAM tu samastaviraterabhAvena zuddhAtmaprakAzanasyAbhAvAtkaSAyapayoginAM vaiyAvRttyaM karoti tadAkAle tadvaiyAvRttyanimittaM laukikajanaiH saha saMbhASaNaM karoti na zeSakAla iti bhAvArthaH // 53 // evaM gAthApaJcakena laukikavyAkhyAnasaMbandhiprathamasthalaM gatam / athAyaM vaiyAvRttyAdilakSaNazubhopayogastapodhanairgauNavRttyA zrAvakaistu mukhyavRttyA kartavya ityAkhyAti-bhaNidA bhaNitA kathitA / kA karmatApannA / cariyA cAritramanuSThAnam / kiMviziSTA / esA eSA pratyakSIbhUtA / punazca kiMrUpA / pasatthabhUdA prazastabhUtA dharmAnurAgarUpA / keSAM saMbandhinI / samaNANaM vA zramaNAnAM 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 kurvANAH santaH kAyena kimapi niravadyavaiyAvRttyaM kurvanti / vacanena dharmopadezaM ca / zeSamauSadhAnnapAnAdikaM gRhasthAnAmadhInaM tena kAraNena vaiyAvRttyarUpo dharmo gRhasthAnAM mukhyaH tapodhanAnAM gauNaH / dvitIyaM ca kAraNaM nirvikAraciccamatkArabhAvanApratipakSabhUtena viSayakaSAyanimittotpannenAtaraudradhyAnato una muniyoMkI vaiyAvRttyake liye una logoMse vacanAlApa karanekA niSedha nahIM hai, anya kAryake liye niSedha hai // 53 // Age zubhopayoga kisake gauNa hai, aura kisake mukhya hai, yaha dikhalAte haiM-[eSA ] yaha [prazastabhUtA] zubharAgarUpa [cayoM ] AcArapravRtti [zramaNAnAM] munIzvaroMke hotI hai, [vA punaH ] aura [gRhasthAnAM] zrAvakoMke [parA ] utkRSTa hotI hai, [iti bhaNitA] aisI 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 zuddhAtmAke AcaraNake virodhI rAgake sambaMdhase hotA hai, aura zrAvakake yaha zubhAcAra mukhya hai, kyoMki gRhasthake

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348 -- rAyacandrajainazAstramAlA - [a0 3, gA0 55sadbhAvAtpravartamAno'pi sphaTikasaMparkeNArkatejasa ivaidhasAM rAgasaMyogenAzuddhAtmano'nubhavAkramataH paramanirvANasaukhyakAraNatvAca mukhyaH // 54 // atha zubhopayogasya kAraNavaiparItyAt phalavaiparItyaM sAdhayati--- rAgo pasatthabhUdo vatthuviseseNa phaladi vivarIdaM / NANAbhUmigadANiha bIjANiva sassakAlamhi // 55 // rAgaH prazastabhUto vastuvizeSeNa phalati viparItam / nAnAbhUmigatAnIha bIjAnIva sasyakAle // 55 // yathaikeSAmapi bIjAnAM bhUmivaiparItyAnniSpattivaiparItyaM tathaikasyApi prazastarAgalakSaNasya dvayena pariNatAnAM gRhasthAnAmAtmAzritanizcayadharmasyAvakAzo nAsti vaiyAvRttyAdidharmeNa durdhyAnavaJcanA bhavati tapodhanasaMsargeNa nizcayavyavahAramokSamArgopadezalAbho bhavati / tatazca paraMparayA nirvANaM labhata ityabhiprAyaH // 54 // evaM zubhopayogitapodhanAnI zubhAnuSThAnakathanamukhyatayA gAthASTakena dvitIyasthalaM gatam / ita Urdhva gAthASaTuparyantaM pAtrApAtraparIkSAmukhyatvena vyAkhyAnaM karoti / atha zubhopayogasya pAtrabhUtavastuvizeSAtphalavizeSaM darzayati-phaladi phalati phalaM dadAti / sa kaH / rAgo rAgaH / kathaMbhUtaH / pasatthabhUdo prazastabhUto dAnapUjAdirUpaH / kiM phalati / vivarIdaM viparItamanyAdRzaM bhinnabhinnaphalam / kena kAraNabhUtena / vatthuviseseNa jaghanyamadhyamotkRSTabhedabhinnapAtrabhUtavastuvizeSeNa / atrArthe dRSTAntamAha-NANAbhUmigadANiha bIjANiva sarasakAlamhi 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 mahAviratikA to abhAva hai, isaliye zuddhAtmAcaraNakI 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 zubhopayogake 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] vIja dhAnya viparIta phalako karate haiM, / bhAvArtha-koI koI bhUmiyA~ aisI kharAva haiM, ki jinameM upajaneke liye boyA gayA anna kharAba hojAtA hai, usI taraha yaha zubhopayoga

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56.] -pravacanasAraH 349 zubhopayogasya pAtravaiparItyAtphalavaiparItyaM kAraNavizeSAtkAryavizeSasyAvazyaM bhAvitvAt // 55 // atha kAraNavaiparItyaphalavaiparIse darzayatichadumatthavihidavatthusu vdnniymjjhynnjhaanndaannrdo| Na lahadi apuNabhAvaM bhAvaM sAdappagaM lahadi // 56 // __ chadmasthavihitavastuSu vrataniyamAdhyayanadhyAnadAnarataH / na labhate apunarbhAvaM bhAvaM sAtAtmakaM labhate // 56 // zubhopayogasya sarvajJavyavasthApitavastuSu praNihitasya puNyopacayapUrvako'punarbhAvopalambhaH kila phalaM, tattu kAraNavaiparItyAdviparyaya eva / tatra chadmasthavyavasthApitavastUni kAraNavaiparItyaM 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 / yAni vratAdIni / chadumatthavihidavatthusu chadmasthavihitavastuSu alpajJAnipuruSavyavasthApitapAtrabhUtavastuSu / ityaMbhUtaH puruSaH kaM na labhate / . apuNabhAvaM apunarbhavazabdavAcyaM mokSam / tarhi kiM labhate / bhAvaM sAdappagaM lahadi bhAvaM sAtAtmakaM labhate / bhAvazabdena sudevamanuSyatvaparyAyo grAhyaH / sa ca kathaMbhUtaH / sAMtAtmakaH sadvedyodayarUpa iti / tathAhi-ye kecana nizcayavyavahAramokSamArga na jAnanti puNyameva muktikAraNaM bhaNanti te chadmasthazabdena gRhyante na ca gaNadharadevAdayaH / taiH chamasthairajJAnibhiH zuddhAtmopadezazUnyairya dIkSitAstAni chadmasthavihitavastUni bhaNyante / tatpAtrasaMsargena yadtaniyamAdhyayanadAnAdikaM karoti tadapi zuddhApAtrake bhedase viparIta phalako bhI detA hai, jisa tarahakA puruSa kharAba aura acchA hotA hai, vahA~ vaise phalako utpanna karatA hai, vaha kAraNake bhedase kArya meM bheda avazya hojAtA hai // 55 // Age kAraNakI viparItatAse phalakI viparItatA dikhalAte haiM-[chadmasthavihitavastuSu] ajJAnI jIvoMkara apanI buddhise kalpita deva guru dharmAdika padArthoM meM [vrataniyamAdhyayanadhyAnadAnarataH] jo puruSa vrata, niyama, paThana, dhyAna, dAnAdi kriyAoMmeM lIna hai, vaha puruSa [apunarbhAvaM] mokSako [ na ] nahIM [labhate] pAtA, kintu [sAtAtmakaM bhAvaM ] puNyarUpa uttama deva manuSyapadvIko [ 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 haiMjina 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

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350 - rAyacandra jainazAstramAlA [ a0 3, gA0 57 vaM teSu vrataniyamAdhyayanadhyAnadAnaratatvapraNihitasya zubhoMpayogasyApunarbhAvazUnyakevalapuNyApasadaprAptiH phalavaiparItyaM tatsudevamanujatvam // 56 // atha kAraNavaiparItyaphalavaiparItye eva vyAkhyAti - avidiparamatthesu ya visayakasAyAdhigesu purisesu / ju kadaM va dattaM phaladi kudevesu maNuvesu // 57 // aviditaparamArtheSu ca viSayakaSAyAdhikeSu puruSeSu / juSTaM kRtaM vA dattaM phalati kudeveSu manujeSu // 57 // yAni hi chadmasthavyavasthApitavastUni kAraNavaiparItyaM ye khalu zuddhAtmaparijJAnazUnyatayA - navAptazuddhAtmavRttitayA cAviditaparamArthA viSayakaSAyAdhikAH puruSAH teSu zubhopayogAtmakAnAM juSTopakRtadattAnAM yA kevalapuNyApasadaprAptiH phalavaiparItyaM tatkudevamanujatvam // 57 // atha kAraNavaiparItyAt phalamaviparItaM na sidhyatIti zraddhApayatijadi te visayakasAyA pAva tti paruvidA va satthesu / hi te tapabaddha purisA NitthAragA hoMti // 58 // Odgo 1 tmabhAvanAnukUlaM na bhavati tataH kAraNAnmokSaM na labhate / sudevamanuSyatvaM labhata ityarthaH // 56 // atha samyaktvavatarahita pAtreSu bhaktAnAM kurdevamanujatvaM bhavatIti pratipAdayati - phaladi phalati keSu / kudeve maNuve kutsitadeveSu manujeSu / kiM kartR / juGkaM juSTaM sevA kRtA kadaM va kRtaM vA kimapi vaiyAvRttyAdikam / dattaM dattaM kimapyAhArAdikam / keSu / purisesu puruSeSu pAtreSu / kiMviziSTeSu / avididaparamatthesu ya aviditaparamArtheSu ca paramAtmatattvazraddhAnajJAnazUnyeSu / punarapi kiMrUpeSu / visayakasAyAdhigesu viSayakaSAyAdhikeSu viSayakaSAyAdhInatvena nirvi SayazuddhAtmakharUpabhAvanArahiteSu ityarthaH // 57 // atha tamevArtha prakArAntareNa draDhayatiphala 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 [ viSayakaSAyAdhikeSu ] 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 manuSyoM meM [ 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 haiM / 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 //

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351 59.] .. -pravacanasAra:yadi te viSayakaSAyAH pApamiti prarUpitA vA zAstreSu / .. kathaM te tatpratibaddhAH puruSA nistArakA bhavanti // 58 // . viSayakaSAyAstAvatpApameva tadvantaH puruSA api pApameva tadraktA api pApAnuraktatvAt pApameva bhavanti / tato viSayakaSAyavantaH svAnuraktAnAM puNyAnuyAyinaH kalpyante kathaM punaH , saMsAranistAraNAya / tato na tebhyaH phalamaviparItaM sidhyet // 58 // athAviparItaphalakAraNaM kAraNamaviparItaM darzayati uvaradapAvo puriso samabhAvo dhammigesu ssu| guNasamididovasevI havadi sa bhAgI sumaggassa // 59 // uparatapApaH puruSaH samabhAvo dhArmikeSu sarveSu / __ guNasamititopasevI bhavati sa bhAgI sumArgasya // 59 // uparatapApatvena sarvadharmimadhyasthatvena guNagrAmopasevitvena ca samyagdarzanajJAnacAritra- jadi te visayakasAyA pAva tti parUvidA va satthesu yadi ca te viSayakaSAyAH pApamiti arUpitAH zAstreSu kiha te tappaDibaddhA purisA NitthAragA hoti kathaM te tatpratibaddhA viSayakaSAyapratibaddhAH puruSA nistArakAH saMsArottArakA dAtRNAm / na kathamapIti / etaduktaM bhavati-viSayakaSAyAstAvatpApakharUpAstadvantaH puruSA api pApA eva te ca khakIyabhaktAnAM dAtRRNAM puNyavinAzakA eveti / / 58 // atha pAtrabhUtatapodhanalakSaNaM kathayati-uparataAge 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 saMsArake tAranevAle kaise kahalAye jAsakate haiM ? unase uttama phala kaise siddha hosakatA hai ? kisI taraha bhI nahIM, kyoMki saMsArameM viSaya kapAya mahApApa haiM / isaliye viSaya aura kaSAyavAle tarana tArana nahIM hosakate // 58 // aura uttama phalakA kAraNa uttama pAna dikhalAte haiM-[saH] vaha [ puruSaH] paramamuni [sumArgasya ] ratnatrayakI ekatAse ekAgratArUpa mokSamArgakA [bhAgI ] sevanevAlA pAna [ bhavati ] hotA hai / joki [ uparatapApaH ] samasta viSaya kaSAyarUpa pApoMse rahita ho, [sarveSu ] sabhI [ dhArmikeSu ] dharmomeM [ samabhAva:] samadRSTi ho,

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352 -rAyacandrajainazAstramAlA- [a0 3, gA0 60yaugapadyapariNatinivRttaikAgryAtmakasumArgabhAgI sa zramaNaH svayaM parasya mokSapuNyAyatanatvAdaviparItakAraNaM kAraNamaviparItaM pratyeyam // 59 // athAviparItaphalakAraNaM kAraNamaviparItaM vyAkhyAti asubhovayogarahidA suddhavajuttA suhovajuttA vA / NitthArayaMti logaM tesu pasatthaM lahadi bhatto // 60 // azubhopayogarahitAH zuddhopayuktA zubhopayuktA vA / nistArayanti lokaM teSu prazastaM labhate bhaktaH // 6 // yathoktalakSaNA eva zramaNA mohadveSAprazastarAgocchedAdazubhopayogaviyuktAH santaH sakalakaSAyodayavicchedAt kadAcit zuddhopayuktAH prazastarAgavipAkAtkadAcicchubhopayuktAH svayaM mokSAyatanatvena lokaM nistArayanti tadbhaktibhAvAnAM pravRttaprazastabhAvA bhavanti pare ca puNyabhAjaH // 60 // pApatvena sarvadhArmikasamadarzitvena guNagrAmasevakatvena ca khasya mokSakAraNatvAtpareSAM puNyakAraNatvAcetthaMbhUtaguNayuktaH puruSaH samyagdarzanajJAnacAritraikAgryalakSaNanizcayamokSamArgasya bhAjanaM bhavatIti // 59 // atha teSAmeva pAtrabhUtatapodhanAnAM prakArAntareNa lakSaNamupalakSayatizuddhopayogazubhopayogapariNatapuruSAH pAtraM bhavantIti / tadyathA-nirvikalpasamAdhibalena zubhAzubhopayogadvayarahitakAle kadAcidvItarAgacAritralakSaNazuddhopayogayuktAH kadAcitpunarmohadveSAzubharogarahitakAle sarAgacAritralakSaNazubhopayogayuktAH santo bhavyalokaM nistArayanti, teSu ca bhavyo bhakto bhavyavarapuNDarIkaH prazastaphalabhUtaM svarga labhate paraMparayA mokSaM ceti bhAvArthaH arthAt anaMta nayasvarUpa aneka dharmomeM pakSapAtI nahIM ho, madhyastha ho, aura [guNasamititopasevI ] jJAnAdi aneka guNoMke samUhakA sevanevAlA ho| bhAvArtha-pUrvokta guNoM sahita aise mahApuruSa muni tArane meM samartha haiM, Apa aura dUsareko puNya aura mokSa deneke ThikAne haiN| aisA 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 donoM prakArake muni [ lokaM] uttama bhavya jIvoMko [nistArayanti ] tArate haiM / [teSu ] una donoM tarahake muniyoMkA [ bhaktaH] 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,

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--pravacanasAra: 353 athAviparItaphalakAraNAviparItakAraNasamupAsanapravRttiM sAmAnyavizeSato vidheyatayA sUtradvaitenopadarzayati divA pagadaM vatthu anbhuTTANapaMdhANakiriyAhiM / vadu tado guNAdo vise sidabo tti uvadeso // 61 // dRSTvA prakRtaM vastvabhyutthAnapradhAnakriyAbhiH / vartatAM tato guNAdvizeSitavya iti upadezaH // 61 // zramaNAnAmAtmavizuddhihetau prakRte vastuni tadanukUlakriyApravRttyA guNAtizayAdhAnamapratiSiddham // 61 // abbhuTThANaM gahaNaM uvAlaNaM polaNaM ca skaarN| aMjalikaraNaM paNama bhaNidaM iha guNAdhigANaM hi // 62 // // 60 // evaM pAtrApAtraparIkSAkathanamukhyatayA gAthApaJcakena tRtIyasthalaM gatam / ita Urdhva AcArakathitakrameNa pUrva kathitamapi punarapi dRDhIkaraNArtha vizeSeNa tapodhanasamAcAraM kathayati / athAbhyAgatatapodhanasya dinatrayaparyantaM sAmAnyapratipattiM tadanantaraM vizeSapratipatti darzayati-vadRdu vartatAm / s kaH / atratya AcAryaH / kiM kRtvA / divA dRSTvA / kim / vatthu tapodhanabhUtaM pAtraM vastu / kiMviziSTam / pagadaM prakRtaM abhyantaraniruparAgazuddhAtmabhAvanAjJApakabahiraGganimranthanirvikArarUpam / kAbhiH kRtvA vartatAm / abbhuTTANappadhANakiriyAhiM abhyAgatayogyAcAravihitAbhirabhyutthAnAdikriyAbhiH tado guNAdo tato dinatrayAnantaraM guNAdguNavizeSAt visesidavo tti tena AcAryeNa sa tapodhano ratnatrayabhAvanAvRddhikAraNakriyAbhirvizeSitavyaH / uvadeso ityupadezaH sarvajJagaNadharadevAdInAmiti // 61 // atha tameva vizeSa kathayati, bhaNidaM bhaNitaM kathitaM iha asminpranthe / keSAM saMbandhI / guNAdhivaha 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 [ abhyusthAnapradhAnakriyAbhiH] AtA huA dekhake uTha khar3A honA, ityAdi uttama pAtrakI kriyAoMkara [vartatAM] pravattai / 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 jJAnAdiguNoMse adhika ho, usakA Adara vinaya karanA, dharmAtmAoMko yogya hai| isaliye dharmAtmAoMko uttama pAtrakI vinayAdi kriyA avazya karanI cAhiye // 61 // Age vinayAdi kriyAko vizepapanese kahate haiM-[iha ] isa lokameM [hi] nizcayakara [guNAdhikAnAM ] apanese adhika guNoM sahita mahApuruSoMke liye [abhyutthAnaM] pra045

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354 * rAyacandrajainazAstramAlA abhyutthAnaM grahaNamupAsanaM poSaNaM ca satkAraH / aJjalikaraNaM praNAmo bhaNitamiha guNAdhikAnAM hi // 62 // khato'dhikaguNAnAmabhyutthAnagrahaNopAsanapoSaNasatkArAJjalikaraNapraNAmapravRttayo zramaNAnAM na pratiSiddhAH // 62 // PA [a0 3, gA0 63 atha zramaNAbhAseSu sarvAH pravRttIH pratiSedhayati - abhuTTheyA samaNA suttatthavisAradA uvAseyA / saMjamatavaNANaDDA paNivadaNIyA hi samaNehiM // 63 // abhyuttheyAH zramaNAH sUtrArthavizAradA upAseyAH / saMyamatapojJAnADhyAH praNipatanIyA hi zramaNaiH // 63 // 1 1 gANaM hi guNAdhikatapodhanAnAM hi sphuTam / kiM bhaNitam / abbhuGkANaM gahaNaM uvAsaNaM posaNaM ca sakAraM aMjalikaraNaM paNamaM abhyutthAnagrahaNopAsanapoSaNasatkArAJjalikaraNapraNAmAdikam / abhimukhagamanamabhyutthAnam, grahaNaM svIkAraH, upAsanaM zuddhAtmabhAvanAsahakArikAraNanimittaM sevA, tadarthamevAzana zayanAdicintA poSaNam, bhedAbhedaratnatraya guNa prakAzanaM satkAraH, baddhAJjalinamaskAro'JjalikaraNam, namo'stvitivacanavyApAraH praNAma iti // 62 // athAbhyAgatAnAM tadevAbhyutthAnAdikaM prakArAntareNa nirdizati - abbhuDeyA yadyapi cAritra - guNenAdhikA na bhavanti tapasA vA tathApi samyagjJAnaguNena jyeSThatvAcchruta vinayArthamabhyuttheyAH abhyuttheyA abhyutthAnayogyA bhavanti / ke te / samaNA nirgranthAcAryAH / kiMviziSTAH / suttatthavisAradA vizuddhajJAna darzanakhabhAvaparamAtmatattvaprabhRtyane kAntAtmakapadArtheSu vItarAgasarvajJapraNItamArgeNa pramANanayanikSepairvicAracaturacetasaH sUtrArthavizAradAH / na kevalamabhyuttheyAH uvAseyA paramacijyotiH paramAtmapadArthaparijJAnArthamupAseyAH paramabhaktyA sevanIyAH / saMjama - tavaNANA paNivadaNIyA hi saMyamatapojJAnADhyAH praNipatanIyAH hi sphuTaM bahiraGgendriyasaMyamaprANasaMyamabalenAbhyantare svazuddhAtmani yatnaparatvaM saMyamaH / bahiraGgAnazanAditapobalenAbhyantare paradravyecchAnirodhena ca khakharUpe pratapanaM vijayanaM tapaH / bahiraGgaparamAgamAbhyAsenAbhyantare svasaMvedanajJAnaM samyagjJAnam / evamuktalakSaNaiH saMyamatapojJAnairADhyAH paripUrNA yathAsaMbhavaM prativandanIyAH / kaiH / samaNehiM zramaNairiti / atredaM tAtparyam -- ye bahuzrutA api cAritrAdhikA na bhavanti te'pi paramAgamAbhyAsanimittaM yathAyogyaM vandanIyAH / dvitIyaM ca kAraNam, samyaktve jJAne ca pUrvameva dRDhatarAH asya tu navataratapodhanasya samyaktve jJAne cApi dAyai nAsti 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 ] guNoMkI prazaMsAkara uttama vacana kahanA, [ aJjalikaraNaM ] vinayase hAtha jor3anA, [ca] aura [ praNAmaM ] namaskAra karanA yogya hai /

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pravacanasAraH 355 sUtrArthavaizAradyapravartitasaMyamatapaH svatattvajJAnAnAmeva zramaNAnAmabhyutthAnAdikAH pravRttayo'pratiSiddhA itareSAM tu zramaNAbhAsAnAM tAH pratiSiddhA eva // 63 // atha kIzaH zramaNAbhAso bhavatItyAkhyAti 64.] -- Na havadi samaNo tti mado saMjamatavasuttasaMpajutto vi / jadi sahadi Na atthe AdapadhANe jiNakkhAde // 64 // na bhavati zramaNa iti mataH saMyamatapaH sUtrasaMprayukto'pi / yadi zraddhatte nArthAnAtmapradhAnAn jinAkhyAtAn // 64 // AgamajJo'pi saMyato'pi tapaHstho'pi jinoditamananyArthanirbharaM vizvaM svenAtmanA jJeyatvena niSpItatvAdAtmapradhAnamazraddadhAnaH zramaNAbhAso bhavati // 64 // 1 tarhi stokacAritrANAM kimarthamAgame vandanAdiniSedhaH kRta iti cet / atiprasaMganiSedhArthamiti // 63 // atha zramaNAbhAsaH kIdRzo bhavatIti pRSThe pratyuttaraM dadAti - Na havadi samaNo sa zramaNo na bhavati tti mado iti mataH sammataH / ka / Agame / kathaMbhUto'pi / saMjama - tavasuttasaMpajutto vi saMyamatapaH zrutaiH saMprayukto'pi sahito'pi / yadi kim / jadi sahahadi Na yadi cenmUDhatrayAdipazcaviMzati samyaktvamalarahitaH san na zraddhatte na rocate na manyate / kAn / atthe padArthAn / kathaMbhUtAn / AdapadhANe nirdoSiparamAtmaprabhRtIn / punarapi kathaMbhAvArtha - itanI pUrvokta uttama kriyAyeM apanese guNoMkara utkRSTa puruSoMkI karanI yogya haiM // 62 // Age jo asala meM 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 ] paramAgamake arthoM meM catura aura [ saMyamatapojJAnAvyAH ] saMyama, tapasyA, jJAna, ityAdi guNoMkara 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 hai // 63 // Age zramaNAbhAsa muni kaisA hotA hai, yaha kahate haiM-- [ saMyamatapaH sUtrasaMprayuktopi ] saMyama, tapasyA, siddhAnta, inakara sahita honepara bhI [ yadi ] jo muni [ jinAkhyAtAn ] sarvajJavItarAga kathita AtmapradhAnAn ] sava jJeyoMke jAnanese AtmA hai, mukhya jinameM aise [ arthAn ] jIvAdika padArthoMkA [na zraddhatte ] nahIM zraddhAna karatA, vaha mithyAdRSTi [ zramaNaH ] uttama muni [ na bhavati ] nahIM hosakatA, [ iti mataH ] aisA yaha zramaNA bhAsa

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- rAyacandrajainazAstramAlA- [a0 3, gA0 65atha zrAmaNyena samamananumanyamAnasya vinAzaM darzayati avavadadi sAlaNatthaM lamaNaM dihA padosado jo hi / kiriyAnu NANuSaNNadi havadi hi so NacAritto // 65 // apavadati zAsanasthaM zramaNaM dRSTvA pradveSato yo hi / kriyAsu nAnumanyate bhavati hi sa naSTacAritraH // 65 // zramaNaM zAsanasthamapi pradveSAdapavadataH kriyAsvananumanyamAnasya ca pradveSakaSAyitattvAcAritraM nazyati // 65 // bhUtAn / 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 apvdte| NANumaNNadi nAnumanyate / kAsu viSayAsu / kiriyAsu yathAyogyaM vandanAdikriyAsu havadi hi so bhavati hi sphuTaM saH / kiMviziSTaH / NahacAritto kathaMcidatiprasaMgAnnaSTacAritro bhavatIti / tathAhi-mArgasthatapodhanaM 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 bahu muni siddhAntoMmeM mahApuruSoMne kahA hai| bhAvArtha-jo siddhAntakA jAnanevAlA bhI hai, saMyamI tapasvI bhI hai, lekina sarvajJapraNIta jIvAdika padArthoM kA 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 ] bhagavaMtakI AjJAmeM pravRtta [zramaNaM] uttama muniko [ dRSTvA ] dekhakara [pradveSataH ] dveSa bhAvase [ hi ] nizcayakara [apavadati ] anAdara kara burAI karatA hai, [kriyAsu] aura pUrvokta vinayAdi kriyAoMmeM [na anumanyate ] nahIM prasanna hotA, [sa] 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 naSTa-7

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66.] -pravacanasAra: 357 atha zrAmaNyenAdhikaM hInamivAcarato vinAzaM darzayati guNadodhigassa viNayaM paDicchaNo 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 // zrutAnAM zrutaphalaM nAsti tapodhanAnAM tapaHphalaM ceti // 65 // atrAha ziSyaH-apavAdavyAkhyAnaprastAve zubhopayogo vyAkhyAtaH punarapi kimartha atra vyAkhyAnaM kRtamiti / parihAramAha-- yuktamidaM bhavadIyavacanaM kiMtu tatra sarvatyAgalakSaNotsargavyAkhyAne kRte sati tatrAsamarthatapodhanaiH kAlApekSayA kimapi jJAnasaMyamazaucopakaraNAdikaM grAhyamityapavAdavyAkhyAnameva mukhyam / atra tu yathA bhedanayena samyagdarzanajJAnacAritratapazcaraNarUpA caturvidhArAdhanA bhavati / saivAbhedanayena samyaktvacAritrarUpeNa dvidhA bhavati / tatrApyabhedavivakSayA punarekaiva vItarAgacAritrArAdhanA / tadA bhedanayena samyagdarzanasamyagjJAnasamyakcAritrarUpanividhamokSamArgo bhavati / sa evAbhedanayena zrAmaNyAparamokSamArganAmA punareka eva sa cAbhedarUpo mukhyavRttyA 'eyaggagado samaNo' ityAdi caturdazagAthAmiH pUrvameva vyAkhyAtaH / ayaM tu bhedarUpo mukhyavRttyA zubhopayogarUpeNedAnI vyAkhyAto nAsti punaruktadoSa iti / evaM samAcAravizeSavivaraNarUpeNa caturthasthale gAthASTakaM gatam / atha svayaM guNahInaH sannapareSAM guNAghikAnAM 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 bAhyAbhyantararatnatrayaguNAbhyAmadhikasyAnyatapodhanasya / kena kRtvA / hosi samaNo tti ahamapi zramaNo bhavAmItyabhimAnena garveNa / yadi kim / hoja guNAdharo jadi nizcayavyavahArarataMtrayaguNAbhyAM hInaH khayaM yadi cedbhavatIti / ayamatrArthaH-yadi cedguNAdhikebhyaH sakAzAdgarveNa pUrva vinayavAJchAM karoti pazcAdvivekavalenAtmanindAM karoti tadAnantasaMsArI na bhavati cAritrI hotA hai // 65 // Age jo yatipanese utkRSTa hai, usako jo apanese hIna Acare vaha anaMtasaMsArI hai, yaha dikhalAte haiM-ya:] 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 guNoMse adhika haiM, maiM bhI to yati hU~, aisA

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358 - rAyacandrajainazAstramAlA - [a0 3, gA0 67svayaM jaghanyaguNaH san zramaNo'hamapItyavalepAtpareSAM guNAdhikAnAM vinayaM pratIcchan zrAmaNyAvalepavazAt kadAcidanantasaMsAryapi bhavati // 66 // atha zrAmaNyenAdhikasya hInaM samamivAcarato vinAzaM darzayati adhigaguNA lAmaNNe vahati guNAdharehiM kiriyAsu / jadiM te micchavajuttA havaMti panbhaTTacArittA // 67 // adhikaguNAH zrAmaNye vartante guNAdharaiH kriyAsu / yadi te mithyopayuktA bhavanti prabhRSTacAritrAH // 67 // khayamadhikaguNA guNAdharaiH paraiH saha kriyAsu vartamAnA mohAdasamyagupayuktatvAcAritrAazyanti // 67 // ___ athAsatsaMgaM pratiSedhyatvena darzayatiyadi punastatraiva mithyAbhimAnena khyAtipUjAlAbhArthaM durAgrahaM karoti tathA bhavati / athavA yadi kAlAntare'pyAtmanindA karoti tathApi na bhavatIti / / 66 // atha svayamadhikaguNAH santo guNAdharaiH saha vandanAdikriyAsu vartante tadA guNavinAzaM darzayati-vadaMti vartante pravartante jadi yadi cet / ka vartante / kiriyAsu vandanAdikriyAsu / kaiH saha / guNAdharehiM guNAdharairguNarahitaiH / svayaM kathaMbhUtAH santaH / adhigaguNA adhikaguNAH / ka / sAmaNNe zrAmaNye cAritre te micchavajuttA havaMti te kathaMciditi prasaMgAnmithyAtvaprayuktA bhavanti / na kevalaM mithyAtvaprayuktAH panbhaTTacArittA prabhraSTacAritrAzca bhavanti / tathAhi-yadi bahuzrutAnAM pArthe jJAnAdiguNavRddhyarthaM vayaM cAritraguNAdhikA api vandanAdikriyAsu vartante tadA doSo nAsti / yadi punaH kevalaM khyAtipUjAlAbhArtha vartante tadAtiprasaMgAdoSo bhavati / idamatra tAtparyam-vandanAdikriyAsu vA tattvavicArAdau vA yatra rAgadveSotpattirbhavati tatra sarvatra doSa eva / nanu bhavadIyakalpanIyamAgame nAsti / naivam / AgamaH sarvo'pi rAgadveSaparihArArtha eva paraM kiMtu ye kecanotsargApavAdarUpeNAgamanayavibhAgaM na jAnanti ta eva rAgadveSau kurvanti na cAnya iti // 67 // iti pUrvoktakrameNa 'eyaggagado' ahaMkAra bhI karatA hai, vaha saMsArameM bhaTakatA hai| isa kAraNa apanese 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 [ adhikazuNAH] utkRSTa guNavAle mahAmuni haiM, ve [guNAdharaiH ] guNoMkara rahita hIna muniyoMke sAthaH [ kriyAsu ] vinayAdi kriyAmeM / vartante ] pravartate haiM, to [ te ] ve utkRSTa muni [ mithyopayuktAH ] mithyA bhAvoMkara sahita hue [prabhRSTacAritrAH ] cAritrabhraSTa [bhavanti ] hojAte haiN| bhAvArtha:-jo apanese hIna guNoMvAlekA vinaya Adara karate haiM, ve ajJAnI hue saMyamakA nAza karate haiM // 67 // Age kusaMgatikA niSedha karate haiM-[nizcitasUtrArthapadaH]

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68.] - pravacanasAraH - 359 - Nicchidasuttatthapado samidakasAo tavodhigo cAvi / logigajaNasaMsaragaM Na cayadi jadi saMjado Na havAdi // 68 // nizcitasUtrArthapadaH samitakaSAyastapo'dhikazcApi / laukikajanasaMsarga na tyajati yadi saMyato na bhavati // 68 // yataH sakalasyApi vizvavAcakasya sallakSmaNaH zabdabrahmaNastadvAcyasya sakalasyApi sallakSmaNo vizvasya ca yugapadanusyUtatadubhayajJeyAkAratayAdhiSThAnabhUtasya salakSmaNo jJAtRtattvasya nizcayanayAnizcitasUtrArthapadatvena niruparAgopayogatvAt samitakaSAyatvena bahuzo'bhyastani kampopayogatvAttapo'dhikatvena ca suSTu saMyato'pi saptAciHsaMgataM toyamivAvazyaM bhAviityAdi caturdazagAthAbhiH sthalacatuSTayena zrAmaNyAparanAmA mokSamArgAbhidhAnastRtIyAntarAdhikAraH samAptaH / athAnantaraM dvAtriMzadgAthAparyantaM paJcabhiH sthalaiH zubhopayogAdhikAraH kathyate / tatrAdau 'laukikasaMsarganiSedhamukhyatvena 'Nicchidasuttatthapado' ityAdipAThakrameNa gAthApaJcakam / tadanantaraM sarAgasaMyamAparanAmazubhopayogasvarUpakathanapradhAnatvena 'samaNA suddhavajuttA' ityAdi sUtrASTakam / tatazca pAtrApAtraparIkSApratipAdanarUpeNa 'rAgo pasatthabhUdo' ityAdi gAthApaTUm / tataH paramAcArAdivihitakrameNa punarapi saMkSeparUpeNa samAcAravyAkhyAnapradhAnatvena 'diTThA pagadaM vatthu' ityAdi sUtrASTakam / tataH paraM paJcaratnamukhyatvena 'je ajadhAgahidatthA' ityAdi gAthApaJcakam / evaM dvAtriMzadgAthAbhiH sthalapaJcakena caturthAntarAdhikAre samudAyapAtanikA / tadyathA atha laukikasaMsarga pratiSedhayati-Nicchidasuttatthapado nizcitAni jJAtAni nirNItAnyanekAntakhabhAvanijazuddhAtmAdipadArthapratipAdakAni sUtrArthapadAni yena sa bhavati nizcitasUtrArthapadaH samidakasAo paraviSaye krodhAdiparihAreNa tathAbhyantare paramopazamabhAvapariNatanijazuddhAtmabhAvanAbalena ca zamitakaSAyaH tavodhigo cAvi anazanAdibahiraGgitapovalena tathaivAbhyantare zuddhAtmabhAvanAviSaye pratipannAdvijayanAcca tapo'dhikazcApi san svayaM saMyataH kartA logigajaNasaMsaggaM Na cayadi jadi laukikAH khecchAcAriNasteSAM saMsa! laukikasaMsargastaM na tyajati yadicet saMjado Na havadi tarhi saMyato na bhavatIti / ayamatrArthaH-khayaM bhAvitAtmApi yadyasaMvRtajanasaMsarga nizcaya karaliye haiM, siddhAnta aura jIvAdi padArtha jisane samitakaSAyaH] aura jisane kaSAyoMko 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 vaha [ saMyataH] saMyamI muni [ na bhavati] nahIM hosktaa| 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

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360 - rAyacandrajainazAstramAlA - [a0 3, gA0 69vikAratvAt laukikasaMgAdasaMyata eva syAttatastatsaMgaH sarvathA pratiSedhya eva // 68 // atha laukikalakSaNamupalakSayatiNiggaMtho pavaido vadi jadi ehigehi kamsehiM / , so logigo tti bhaNido saMjamatavasaMjudo cAvi / / 69 // . nirgranthaH pravrajito vartate yadyahikaiH karmabhiH / sa laukika iti bhaNitaH saMyamatapaHsaMyutazcApi // 69 // pratijJAtaparamanairgranthyapravrajyatvAdudUDhasaMyamatapobhAro'pi mohabahulatayA zlathIkRtazuddhacetanavyavahAro muhurmanuSyavyavahAreNa vyAghUrNamAnatvAdaihikakarmAnivRttau laukika ityucyte||69|| na tyajati tadAtiparicayAdagnisaGgataM jalamiva vikRtibhAvaM gacchatIti // 68 // athAnukampAlakSaNaM kathyate-- tisidaM va bhukkhidaM vA duhidaM daNa jo hi duhidamaNo / paDivajadi taM kivayA tassesA hodi aNukaMpA // *22 // tisidaM va bhukkhidaM vA duhidaM vA dahNa jo hi duhidamaNo paDivajadi. tRSitaM vA bubhukSitaM vA duHkhitaM vA dRSTvA kamapi prANinaM yo hi sphuTaM duHkhitamanAH san pratipadyate khIkaroti / kaM karmatApannam / taM prANinam / kayA / kivayA kRpayA dayApariNAmena tassesA hodi aNukaMpA tasya puruSasyaiSA pratyakSIbhUtA zubhopayogarUpAnukampA dayA bhavatIti / imAM cAnukampAM jJAnI khasthabhAvanAmavinAzayan saMklezaparihAreNa karoti / ajJAnI punaH saMklezenApi karotItyarthaH // 22 // atha laukikalakSaNaM kathayati-NiggaMtho pavaido vastrAdiparigraharahitatvena nimrantho'pi dIkSAgrahaNena prabajito'pi vadi jadi vartate yadi cet / kaiH / ehigehi kammehiM aihikaiH karmabhiH bhedAbhedAratnatrayabhAvanAzakaiH khyaatipuujaalaabhnimittaiyotissmntrvaadivaidikaadibhiraihikjiivnopaaykrmbhiH so logigo tti bhaNido sa laukiko vyAvahArika iti bhaNitaH / kiM viziSTo'pi saMjamatavasaMjudo cAvi dravyarUpasaMyamatapobhyAM jala avazya garma vikArako dhAraNa karatA hai, usI taraha munibhI kusaMgatise avazya nAzako prApta hotA hai| isaliye kusaMgati tyAgane yogya hai // 68 // Age laukika munikA lakSaNa kahate haiM-[naipaeNnthyaM pravajitaH] nigraMtha munipadako dhAraNakara dIkSita huA muni [yadi] jo [aihikaiH] isa lokasambandhI [karmabhiH] saMsArI-karma jyotiSa, vaidyaka, maMtra yaMtrAdikoMkara [ vartate ] pravarte, to [saH] vaha bhraSTa muni [ saMyamatapaHsaMprayuktopi] saMyama tapasyAkara sahita huA bhI [ laukikaH] laukika [iti ] aise nAmase [bhaNita:] kahA hai, bhAvArtha-yadyapi nirmatha 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 karmose

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- 70.] -pravacanasAra: 361 ' atha satsaMgaM vidheyatvena 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 // yataH pariNAmasvabhAvatvenAtmanaH saptArciHsaMgataM toyamivAvazyaM bhAvivikAratvAllaukikasaMgAtsaMyato'pyasaMyata eva syAt / tato duHkhamokSArthinA guNaiH samo'dhiko vA zramaNaH saMyuktazcApItyarthaH // 69 // ayottamasaMsargaH kartavya ityupadizati-tamhA yasmAddhInasaMsargAdguNahAnirbhavati tasmAtkAraNAt adhivasadu adhivasatu tiSThatu / sa kaH kartA / samaNo zramaNaH / ka / tamhi tasminnadhikaraNabhUte NiccaM 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 khAtmotyasukhavilakSaNAnAM nArakAdiduHkhAnAM mokSaM duHkhaparimokSamiti / atha vistaraHyathAgnisaMyogAjalasya zItalaguNavinAzo bhavati tathA vyAvahArikajanasaMsargAtsaMyatasya saMyamaguNavinAzo bhavatIti jJAtvA tapodhanaH kartA samaguNaM guNAdhikaM vA tapodhanamAzrayati tadAsya tapodhanasya yathA zItalabhAjanasahitazItalajalasya zItalaguNarakSA bhavati tathA samaguNasaMsargAdguNarakSA rahita nahIM huA aisA bhraSTa muni laukika kahalAtA hai| aisekI saMgati muniko tyAgane yogya hai // 69 // Age acchI saMgati karanI cAhiye, aisA 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 kareM / 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 utkRSTatAse parama dazAko dhAraNa kre| isaliye he bhavyo ! samasta vastukI / pra. 46

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-- rAyacandrajainazAstramAlA - [a0 3, gA0 71zramaNena nityamevAdhivasanIyaH tathAsya zItApavarakakoNanihitazItatoyavatsamaguNasaMgAdguNarakSA zItataratuhinazarkarAsaMpRktazItatoyavat guNAsaMgAt guNavRddhiH // 70 // "ityadhyAsya zubhopayogajanitAM kAMcitpravRttiM yatiH samyak saMyamasauSThavena paramAM kAmannivRttiM kramAt / helAkrAntasamastavastuvisaraprastAraramyodayAM jJAnAnandamayI dazAmanubhavatvekAntataH zAzvatIm" // iti zubhopayogaprajJApanam / atha paJcaratnam / "tatrasyAsya zikhaNDimaNDanamiva pradyotayatsarvato dvaitIyIkamathAhato bhagavataH saMkSepataH zAsanam / vyAkurvajagato vilakSaNapathAM saMsAramokSasthitiM jIyAtsaMprati paJcaratnamanaghaM sUtrairimaiH paJcabhiH" // atha saMsAratattvamudghATayati je ajadhAgahidatthA ede taca 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 pratipadyAnitthameva tattvamiti nizcayamAracayantaH satataM / bhavati / yathA ca tasyaiva jalasya karpUrazarkarAdizItaladravyanikSepe kRte sati zItalaguNavRddhirbhavati tathA nizcayavyavahAraratatrayaMguNAdhikasaMsargAdguNavRddhirbhavatIti sUtrArthaH // 70 // itaHparaM paJcamasthale saMkSepeNa saMsArakharUpasya mokSakharUpasya ca pratItyarthaM paJcaratnabhUtagAthApaJcakena vyAkhyAnaM karoti-tadyathA--atha saMsArakharUpaM prakaTayati-atyantaphalasamRddhaM bhramanti na vidyate'nta ityatyantaM te paraM kAlaM dravyakSetrakAlabhavabhAvapaJcaprakArasaMsAraparibhramaNarahitazuddhAtmasvarUpabhAvanAcyutAH santaH paribhramanti / kam / paraM kAlaM anantakAlam / kathaMbhUtam / nArakAdiduHkhaprakAzanevAlI 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 haiM / 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, mokSatattva 2, mokSatattvakA sAdhana 3, mokSatattvasAdhana sarvamanorathasthAna kathana 4, aura ziSyajanoMko zAstra-paThanakA lAbha 5, ye pA~ca ratna haiN| Age pA~coMmeM se prathama hI saMsAratattvako kahate haiM-[the] jo purupa [samaye] jinamatameM dravyaliMga avasthA dhAraNakara tiSThate bhI haiM, lekina [ayathAgRhItArthAH] anyathA padArthokA svarUpa grahaNa karate hue [ ete tattvaM] jo padArtha hamane jAnaliye haiM, ye hI vastukA svarUpa hai, [iti] aisA mithyApanA mAnakara [nizcitAH] nizcaya kara vaiThe haiM, [te] aise ve zramaNAbhAsa muni [ataH] isa vartamAnakAlase. Age [atyantaphalasamRddhaM] anantabhramaNarUpI.phalakara pUrNa [ paraM kAlaM]

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- 72. ] 363 samupacIyamAna mahAmoha malamalImasamAnasatayA nityamajJAnino bhavanti te khalu samayasthitA apyanAsAditaparamArtha zrAmaNyatayA zramaNAbhAsAH santo'nantakarmaphalopabhogaprAgbhArabhayaMkaramanantakAlamanantabhavAntaparAvartairanavasthitavRttayaH saMsAratattvamevAvabudhyatAm // 71 // atha mokSatattvamudghATayati ajadhAcAra vijutto jaghatthapadaNicchido pasaMtappA | aphale ciraM Na jIvadi iha so saMpuNNasAmaNNo // 72 // ayathAcAraviyukto yathArthapadanizcitaH prazAntAtmA / aphale ciraM na jIvati iha sa saMpUrNa zrAmaNyaH // 72 // yastrilokacUlikAyamAnanirmalavivekadIpikAlokazAlitayA ythaavsthitpdaarthnishcyniruupaatyntphlsmRddhm| punarapi kathaMbhUtaM / ato vartamAnakAlAtparaM bhAvinamiti / ayamatrArthaH-- itthaMbhUtasaMsAraparibhramaNapariNatapuruSA evAbhedena saMsArasvarUpaM jJAtavyamiti // 71 // atha mokSasvarUpaM prakAzayati- ajadhAcAravijutto nizcayavyavahArapaJcAcArabhAvanA pariNatatvAdayathAcAraviyuktaH viparItAMcArarahita ityarthaH / jadhatthapadaNicchido sahajAnandaikasvabhAvanijapara. mAtmAdipadArthaparijJAnasahitatvAdyathArthapada nizcitaH pasaMtappA viziSTaparamopazamabhAvapariNatanijAtmadravyabhAvanAsahitatvAtprazAntAtmA jo yaH kartA so saMpuSNasAmaNNo sa saMpUrNazrAmaNyaH 6 m pravacanasAraH - anaMtakAlaparyata [bhramanti ] bhaTakate haiM / bhAvArtha - ye ajJAnI muni mithyAbuddhise padAkA zraddhAna nahIM karate haiM, anyakI anya kalpanA karate haiM, aura sadA mahAmoha malakara cittakI malinatAse avivekI haiM, yadyapi dravyaliMgako dhAraNa kara rahe haiM, to bhI paramArtha munipanahIM prApta hue haiM, jo munike samAna mAlUma par3ate haiM, ve anaMtakAlataka anaMtaparAvartana kara bhayAnaka karma-phalako bhogate hue bhaTakate haiM / isaliye aise zramaNAbhAsa muniko saMsAratattva jAnanA cAhiye, dUsarA koI saMsAra nahIM hai, jo jIva mithyAbuddhi liye hue haiM, ve hI jIva saMsAra haiN||71|| Age mokSatattvako pragaTa karate haiM - [ ayathAcAra viyuktaH ] jo puruSa mithyA AcaraNa se rahita haiM, arthAt yathAvat svarUpAcaraNameM pravartate haiM, [ yathArthapadanizcitaH ] jaisA kucha padArthoMkA svarUpa hai, vaisA hI jisane nizcala zraddhAna kara liyA hai, [ prazAntAtmA] aura jo rAga dvepase rahita hai, aisA [saH] vaha puruSa [ saMpUrNazrAmaNyaH ] sampUrNa munipadavI sahita huA [ iha ] isa [ aphale ] phala rahita saMsAra meM [ ciraM ] bahuta kAlataka [ na jIvati ] prANoMko nahIM dhAraNa karate haiM, thor3e kAlataka hI rahate haiM / bhAvArtha -- trilokakA cUDAmaNiratna samAna nirmala vivekarUpI dIpaka ke 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

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364 - rAyacandrajainazAstramAlA - [a0 3, gA073vartitautsukyasvarUpamantharasatatopazAntAtmA san svarUpamekamevAbhimukhyena carannayathAcAraviyukto nityaM jJAnI syAt sa khalu saMpUrNazrAmaNyaH sAkSAt zramaNo helAvakIrNasakalaprAktanakarmaphalatvAdaniSpAditanUtanakarmaphalatvAca punaH prANadhAraNadainyamanAskandan dvitIyabhAvaparAvartAbhAvAn zuddhasvabhAvAvasthitavRttimokSatattvamavabudhyatAm // 72 // atha mokSatattvasAdhanatattvamudghATayati sammaM vididapadatthA cattA uvahiM bahitthamajjhatthaM / visayesu NAvasattA je te suddha tti NihiTvA // 73 // samyagviditapadArthAstyaktvopachi bahisthamadhyastham / viSayeSu nAvasaktA ye te zuddhA iti nirdiSTAH // 73 // anekAntakalitasakalajJAtRjJeyatattvayathAvasthitasvarUpapANDityazauNDAH santaH samastabahiraGgAntaraGgasaGgasaGgatiparityAgaviviktAntazcakacakAyamAnAnantazakticaitanyabhAkharAtmatattvasan ciraM Na jIvadi ciraM bahutarakAlaM na jIvati na tiSThati aphale zuddhAtmasaMvittisamutpannasukhAmRtarasAsvAdarahitatvenAphale sNsaare| kim / zIghraM mokSaM gacchatIti / ayamana bhAvArtha:itthaMbhUtamokSatattvapariNata puruSa evAbhedena mokSasvarUpaM jJAtavyamiti // 72 // atha mokSakAraNamAkhyAti-sammaM vididapadatthA saMzayaviparyayAnadhyavasAyarahitAnantajJAnAdikhabhAvanijaparamAtmapadArthaprabhRtisamastavastuvicAracaturacittacAturyaprakAzamAnasAtizayaparamavivekajyotiSA samyagviditapadArthAH / punarapi kiMrUpAH / visayesu NAvasattA paJcendriyaviSayAdhInarahitatvena nijAtmatattvabhAvanArUpaparamasamAdhisaMjAtaparamAnandaikalakSaNasukhasudhArasAsvAdAnubhavanaphalena viSayeSu manAgapyanAsaktAH / kiM kRtvA / pUrva khakharUpaparigrahaM svIkAraM kRtvA cattA tyaktvA / kam / uvahiM upadhiM parigraham / kiMviziSTam bahisthamajjhatthaM bahisthaM kSetrAdyanekavidhaM madhyasthaM 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 abhAva hai, aisA yaha zuddha svarUpameM sthita muni hai, usIko tuma mokSatattva jAno, anya mokSa nhiiN| jo paradravyase mukta huA svarUpa meM lIna hai, vahI jIva mukta hai // 72 // Age mokSatattvakA sAdhanatattva dikhalAte haiM[ye] jo jIva [samyag ] yathArtha [viditapadArthAH ] samasta tattvoMko jAnate haiM, tathA [bahisthamadhyasthaM] bAhya aura aMtaraMga rAgAdi [upadhiM] parigrahako [tyaktvA ] chor3akara [viSayeSu ] pA~ca indriyoMke sparzAdi viSayoMmeM [na avasaktAH ] lIna nahIM haiM [te] ve, jIva [zuddhAH] nirmala bhagavanta mokSatattvake sAdhana haiM, iti] aise [ nirdiSTAH ] kahe gaye haiN| bhAvArtha-jo anekAntapane sahita

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74.] svarUpAH svarUpaguptasuSuptakalpAntastattvavRttitayA viSayeSu manAgapyAsaktimanAsAdayantaH samastAnubhAvavanto bhagavantaH zuddhA evAsaMsAraghaTitavikaTakarmakavATavighaTanapaTIyasAdhyaprakaTIkriyamANAvadAnAvamokSatattvasAdhanatattvamavabudhyatAm // 73 // pravacanasAraH vasAyena atha mokSatattvasAdhanatattvaM sarvamanorathasthAnatvenAbhinandayati suddhassa ya sAmaNNaM bhaNiyaM suddhassa daMsaNaM NANaM / suddhassa ya NivANaM so ciya siddho Namo tassa // 74 // zuddhasya ca zrAmaNyaM bhaNitaM zuddhasya darzanaM jJAnam / zuddhasya ca nirvANaM sa eva siddho namastasmai // 74 // - 365 yattAvatsamyagdarzanajJAnacAritrayaugapadyapravRttaikAgryalakSaNaM sAkSAnmokSamArgabhUtaM zrAmaNyaM mithyAtvAdicaturdazabhedabhinnam / je evaMguNaviziSTAH ye mahAtmAnaH te suddha tti NihiDA te zuddhAtmAnaH zuddhopayoginaH siddhyanti iti nirdiSTAH kathitAH / anena vyAkhyAnena kimuktaM bhavati -- itthaMbhUtAH paramayogina evAbhedena mokSamArgA ityavaboddhavyAH // 73 // atha zuddhopayoga - lakSaNamokSamArga sarvamanorathasthAnatvena pradarzayati - bhaNiyaM bhaNitam / kim / sAmaNNaM samyagdarzanajJAnacAritraikAgryazatrumitrAdisamabhAvapariNatirUpaM sAkSAnmokSakAraNaM yacchrAmaNyam / tattAvakasya / suddhassa ya zuddhasya ca zuddhopayogina eva suddhassa daMsaNaM NANaM trailokyodaravivaravartitrikAlaviSaya samasta vastugatAnantadharmakasamayasAmAnyavizeSaparicchittisamartha darzanajJAnadvayaM tacchuddhasyaiva suddhassa ya NivANaM avyAvAdhAnantasukhAdiguNAdhArabhUtaM parAdhInarahitatvena svAyattaM yannirvANaM tacchuddhasyaiva so ciya siddho yo laukikamAyAJjanarasadigvijayamantrayantrAdisiddhavilakSaNakhazuddhAtmopalambhalakSaNaTotkIrNajJAya kaikasvabhAvo jJAnAvaraNAdyaSTavidhakarmarahitatvena samya sakala jJeya jJAyaka tattvoMke yathArtha jAnanemeM pravINa haiM, samasta bAhya aMtara parigrahako tyAgakara daidIpyamAna hue haiM, anaMta jJAnazaktikara virAjamAna Atmatattva jinake ghaTameM hai, indriyoMke viSayoM meM kisI samaya bhI Asakta nahIM hote, svarUpameM aise lIna haiM, ki mAnoM sukhase sorahe haiM, isaliye viSayoMse rahita haiM, saMsAra meM lage karmarUpa kivAr3oMke ughAr3ane ko jinhoMne apanI zakti pragaTa kI hai, aura mahAprabhAva sahita haiM, aise zuddhajIva haiM, ve hI mokSatattvake sAdhaka jAnane cAhiye // 73 // Age mokSatattvakA sAdhanatattva sarva manovAJchita arthoMkA sthAna 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 padArthoM ko sAmAnya vizeSatAse

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- rAyacandrajainazAstramAlA - [a0 3, gA0 75-- tacca zuddhasyaiva / yacca. samastabhUtabhavadbhAvivyatirekakarambitAnantavastvanvayAtmakavizvasAmAnyavizeSapratyakSapratibhAsAtmakaM darzanaM jJAnaM ca tat zuddhasyaiva / yaca niHprativijRmbhitasahajajJAnAnandamudritadivyasvabhAvaM nirvANaM tat zuddhasyaiva / yazca TaGkotkIrNaparamAnandAvasthAsu sthitAtmasvabhAvopalambhagambhIro bhagavAn siddhaH sa zuddha eva / alaM vAgvistAreNa, sarvamanorathasthAnasya mokSatattvasAdhanatattvasya zuddhasya parasparamaGgAGgibhAvapariNatabhAvyabhAvakamAvatvAtpratyastamitavaparavibhAgo bhAvanamaskAro'stu // 74 // atha ziSyajanaM zAstraphalena yojayan zAstraM samApayativujjhadi sAsaNameyaM sAgAraNagAracariyayA jutto| jo so pavayaNasAraM lahuNA kAleNa pappodi // 75 // budhyate zAsanametat sAkArAnAkAracaryayA yuktaH / / yaH sa pravacanasAraM laghunA kAlena prApnoti // 75 // yo hi nAma suvizuddhajJAnadarzanamAtrasvarUpavyavasthitavRttisamAhitatvAt sAkArAnAkAracaryayA yuktaH san ziSyavargaH svayaM samastazAstrArthavistarasaMkSepAtmakazrutajJAnopayogapUrvakAnubhAvena kevalamAtmAnamanubhavan zAsanametaducyate sa khalu niravadhitrisamayapravAhAvasthAktvAdyaSTaguNAntarbhUtAnantaguNasahitasiddho bhagavAn sa caiva zuddhaH, evaM Namo tassa nirdoSinijaparamAtmanyArAdhyArAdhakasaMbandhalakSaNo bhAvanamaskAro'stu tasyaiva / atraitaduktaM bhavati-asya mokSakAraNabhUtazuddhopayogasya madhye sarveSTamanorathA labhyanta iti matvA zeSamanorathaparihAre tatraiva bhAvanA kartavyeti // 74 // atha ziSyajanaM zAstraphalaM darzayan zAstraM samApayati-pappodi prApnoti so ziSyajanaH kartA / kam / pavayaNasAraM pravacanasArazabdavAcyaM nijaparamAtmAnam / kena / dekhanA jAnanA bhI kahA hai, [ca] tathA [zuddhasya ] usI zuddhopayogI mokSamArgI munIzvarake [nirvANaM] nirAvaraNa anantajJAna, 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 sava manovAJchita kAryoMkA sthAna hai, kyoMki isa dazAke honepara saba manoratha pUrNa hote haiM, isase yaha mokSa-mArga hai, isIke anaMta jJAna darzana haiM, isIko mokSa 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

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75.] -pravacanasAraHyitvena sakalArthasArthAtmakasya pravacanasya sArabhUtaM bhUtArthasvasaMvedyadivyajJAnAnandakhabhAvamananubhUtapUrvaM bhagavantamAtmAnamavApnoti // 75 // gaathaasmaaptiH|| - iti tattvadIpikAyAM zrImadamRtacandrasUriviracitAyAM pravacanasAravRttau caraNAnusUcikAcUlikAnAmakastRtIyaH zrutaskandhaH samAptaH // 3 // . lahuNA kAleNa stokakAlena / yaH kiM karoti / bujjhadi yaH ziSyajano budhyate jAnAti / kim / sAsaNameyaM zAstramidaM kiM nAma / pavayaNasAraM samyagjJAnasya tasyaiva jJeyabhUtaparamAtmAdipadArthAnAM tatsAdhyasya nirvikArakhasaMvedanajJAnasya ca tathaiva tattvArthazraddhAnalakSaNasamyagdarzanasya tadviSayabhUtAnekAntAtmakaparamAtmAdidravyANAM tena vyavahArasamyaktvena sAdhyasya nijazuddhAtmarucirUpanizcayasamyaktvasya tathaiva ca vratasamitiguptyAdyanuSThAnarUpasya sarAgacAritrasya tenaivasAdhyasya khazuddhAtmanizcalAnubhUtirUpasya vItarAgacAritrasya ca pratipAdakatvAtpravacanasArAbhidheyam / kathaMbhUtaH saH ziSyajanaH sAgAraNagAracariyayA jutto sAgArAnAgAracaryayA yuktaH / AbhyantararatnatrayAnuSThAnamupAdeyaM kRtvA bahiraGgaratnatrayAnuSThAnaM sAgAracaryA zrAvakacaryA / bahiraGgaratnatrayAdhAreNAbhyantararatnatrayAnuSThAnamanAgAracaryA pramattasaMyatAditapodhanacaryetyarthaH // 75 // iti gAthApaJcakena paJcaratnasaMjJaM paJcamasthalaM vyAkhyAtam / evaM 'Nicchidasuttatthapado' ityAdi dvAtriMzadgAthAbhiH sthalapaJcakena zubhopayogAbhidhAnazcaturthAntarAdhikAraH samAptaH // __iti zrIjayasenAcAryakRtAyAM tAtparyavRttau pUrvoktakrameNa 'evaM paNamiya siddhe' ityAyekaviMzatigAthAbhirutsAdhikAraH / 'Na hi Niravekkho cAgo' ityAdi triMzagAthAbhirapavAdAdhikAraH / tataH paraM 'eyaggagado samaNo' ityAdicaturdazagAthAbhiH zrAmaNyAparanAmA mokSamArgAdhikAraH / tato'pyanantaraM 'Nicchidasuttatthapado' ityAdidvAtriMzadgAthAbhiH zubhopayogAdhikArazcetyantarAdhikAracatuSTayena saptanavatigAthAbhizcaraNAnuyogacUlikA nAmA tRtIyo mahAdhikAraH smaaptH||3|| kriyAse saMyukta huA [etat zAsanaM] isa bhagavantapraNIta upadezako [budhyate ] samajhatA hai, [saH] vaha [laghunA kAlena ] thor3e hI kAlameM [pravacanasAraM] siddhAntakAke rahasyabhUta paramAtmabhAvako [prAmoti ] pAtA hai / bhAvArtha-jo koI ziSyajana nirmala jJAna darzanameM sthira hoke zrAvaka athavA yatibhAvako prApta huA saMkSepa vistArarUpa arthose garbhita zrutajJAnako pahale yathAvat (jaisekA taisA) jAnakara, AtmAko anubhavatA huA, isa bhagavatpraNIta upadezako samajhatA hai, vaha purupa sakala padArthokA sUcaka isa pravacana siddhAntakA sArabhUta svasaMvedana jJAnagamya saccidAnaMda pUrvameM nahIM anubhava kiyA thA, jisakA aise bhagavanta AtmAko pAtA hai / / 75 // __ iti zrIpAMDe hemarAjakRta zrIpravacanasAra siddhAntakI bAlAvabodhabhASATIkAmeM cAritra adhikAra pUrNa huA // 3 //

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____368 . - rAyacandrajainazAkhamAlA - nanu ko'yamAtmA kathaM cAvApyataiti cet, abhihitametat punarapyabhidhIyate / AtmA hi tAvacaitanyasAmAnyavyAptAnantadharmAdiSvekaM dravyamanantadharmavyApakAnantanayavyApyekazrutajJAnalakSaNapramANapUrvakasvAnubhavapramIyamANatvAt / tattu dravyanayena paTamAtravacinmAtram 1 / paryAyanayena tantumAtravaddarzanajJAnAdimAtram 2 / astitvanayenAyomayaguNakArmukAntarAlavartisaMhitAvasthalakSyonmukhavizikhavat / svadravyakSetrakAlabhAvarastitvavat 3 / nAstitvanayenAnayomayAguNakArmukAntarAlavalsaMhitAvasthAlakSyonmukhaprAktanavizikhavat / paradravyakSetrakAlabhAvairnAstitvavat 4 / astitvanAstitvanayenAyomayAnayomayaguNakArmukAntarAlavartyaguNakAmuMkAntarAlavartisaMhitAvasthAsaMhitAvasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat kramataH svaparadravyakSetrakAlabhAvairastitvanAstitvavat 5 / avaktavyanayenAyomayAnayomayaguNakArmukAntarAlavaya'saMhitAvasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat yugapatsvaparadravyakSetrakAlabhAvairavaktavyam 6 / astitvAvaktavyanayenAyomayaguNakArmukAntarAlavartisaMhitAvasthAsaMhitAvastha 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 / tadevAzuddhanizcayanayena sopAdhisphaTikavatsamastarAgAdivikalpopAdhisahitam / zuddhasadbhUtavyavahAranayena zuddhasparzarasagandhavarNAnAmAdhArabhUtapudgalaparamANuvatkevalajJAnAdi___ 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 haiMyaha 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 cinmAna 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 vANa apane dravyAdi catuSTayakara astitvarUpa hai, usameM lohA to dravya hai, vaha dhanuSa aura DorAke bIcameM rahatA hai, isase vaha vANakA kSetra hai, jo sAdhanekA samaya hai, vaha kAla hai, aura nizAnake sAmane hai, vaha bhAva hai, isa taraha apane catuSTayakara lohamaI bANa astitvarUpa hai, usI prakAra svacatuSTayakara AtmA astitvarUpa hai / vahI AtmA nAstitvanayakara paradravya, kSetra, kAla, bhAvase nAstitvarUpa hai, jaise vahI lohamaI vANa paracatuSTayase lohamayI nahIM hai, dhanuSa aura DorAke vIcameM nahIM hai, sAdhanekA samaya anya nahIM hai, aura nizAneke sAmane nahIM hai, aise vahI lohamaI vANa paracatuSTaya nayakara nAstitvarUpa hai, usI prakAra paracatuSTayase AtmA nahIM hai / vahI AtmA astinAstitvanayase svacatuSTaya paracatuSTayake kramase astinAstirUpa hai, jaise vahI vANa svacatuSTaya paracatuSTayakI krama-vivakSAse astinAstirUpa hotA hai|

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369 - pravacanasAraH lakSyonmukhAyomayAnayomayaguNakArmukAntarAlavartyaguNakArmukAntarAlavartisaMhitAvasthAsaMhitA 1 vasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat svadravyakSetrakAlabhAvairyugapat svaparadravyakSetra - kAlabhAvaizcAstitvavadavaktavyam 7 / nAstitvAvaktavyanayenAnayomayAguNakArmukAntarAlavartya - saMhitAvasthAlakSyonmukhAyomayAnayomayaguNa kArmukAntarAlavartyaguNakArmukAntarAlavartisaMhitAvasthAsaMhitAvasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat paradravyakSetrakAlabhAvairyugapatsvaparadravyakSetrakAlabhAvaizca nAstitvavadavaktavyam 8 / astitvanAstitvA vaktavyanayenAyomayaguNakArmukAntarAlavartisaMhitAvasthalakSyonmukhAnayomayAguNakArmukAntarAlavartyasaMhitAvasthAlakSyonmukhAyomayAnayomayaguNakArmukAntarAlavartyaguNakArmukAntarAlavartisaMhitAvasthA saMhitAvasthalakSyonmukhAlakSyonmukhaprAktanavizikhavat svadravyakSetrakAlabhAvaiH paradravyakSetrakAlabhAvairyugapatsvaparadravyekSatrakAlabhAvaizcAstitvanAstitvavadavaktavyam 9 / vikalpanayena zizukumArasthaviraikapuruSavazuddhaguNAnAmAdhArabhUtam / tadevAzuddhasadbhUtavyavahAranayenAzuddhasparzarasagandhavarNAdhArabhUtavyaNukAdiskandhavanmatijJAnAdivibhAvaguNAnAmAdhArabhUtam / anupacaritAsadbhUtavyavahAranayena dyaNukAdi - skandhasaMzlezabandhasthitapudgalaparamANuvatparamaudArikazarIre vItarAgasarvajJavadvA vivakSitaikadehasthitam / upacaritAsadbhUtavyavahAranayena kASThAsanAdyupaviSTa devadattavatsamavazaraNasthitavItarAga sarvajJavadvA vivavahI AtmA avaktavyanayakara eka hI samaya svacatuSTaya paracatuSTayakara 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 / astinAsti vaktavyanayakara vahI AtmA svacatuSTayakara paracatuSTayakara aura eka hI bAra svaparacatuSTayakara bANa kI taraha astinAstiavaktavyarUpa siddha hotA hai / 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 pugalakA sahArA lekara sthApita kiyA jAtA hai / jaise mUrtIka padArthakI sthApanA hai / dravyanayakara vahI AtmA atIta anAgata paryAyakara kahAjAtA hai, jaise zreNikarAjA tIrthaMkaramahArAja haiM / bhAvanayakara vahI AtmA jisa bhAvarUpa pariNamatA hai, usa bhAvase tanmaya ho jAtA hai, jaise purupAdhIna strI viparIta saMbhoga meM pravartatI huI usa paryAyarUpa hotI hai, usI prakAra AtmA vartamAna paryAyarUpa hotA hai / sAmAnyanayakara apane samasta paryAyoMmeM vyApI hai, jaise hArakA sUta saba motiyoMmeM vyApI hai / vizeSanayakara vahI dravya eka paryAyakara kahA jAtA hai, jaise usa hArakA eka motI saba hAroM meM avyApI hai / nityanayakara dhauvyarUpa 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. - pra0 47 -

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370 -rAyacandrajainazAstramAlA a03, savikalpam 10 / avikalpanayenaikapuruSamAtravadavikalpam 11 / nAmanayena tadAtmavat zabdabrahmAmarzi 12 / sthApanAnayena mUrtitvavatsakalapudgalAlambi 13 / dravyanayena mANavakazreSThizramaNapArthivavadanAgatAtItaparyAyodbhAsi 14 / bhAvanayena puruSAyitapravRttayoSidvattadAtvaparyAyollAsi 15 / sAmAnyanayena hArasragdAmasUtravadvyApi 16 / vizeSanayena tadekamuktAphalavadavyApi 17 / nityanayena naTAvadavasthAyi 18 / anityanayena rAmarAvaNavadanavasthAyi 19 / sarvagatanayena visphAritAkSacakSurvatsarvavarti 20 / asarvagatanayena mIlitAkSacakSurvadAtmavarti 21 / zUnyanayena zUnyAgAravatkevalodbhAsi 22 / azUnyanayena lokAkrAntanauvanmilitodbhAsi 23 / jJAnajJeyAdvaitanayena mahadindhanamArapariNatadhUmaketuvadekam 24 / jJAnajJeyadvaitanayena parapratibimbasaMpRktadarpaNavadanekam 25 / niyatinayena niyamitauSNyavahnivanniyatasvabhAvabhAsi 26 / aniyatinayena niyatyaniyamitauSNyapAnIyavadaniyatasvabhAvabhAsi 27 / svabhAvanayenAnizitatIkSNakaNTakavatsaMskArAnarthakyakAri 28 asvabhAvanayenAyaskAranizitatIkSNavizikhavatsaMskAkSitaikagrAmagRhAdisthitam / ityAdi parasparasApekSAnekanayaiH pramIyamANaM vyavahriyamANaM krameNa mecakakhabhAvavivakSitaikadharmavyApakatvAdekakhabhAvaM bhavati / tadeva jIvadravyaM pramANena pramIyamANaM mecakakhabhAvAnAmanekadharmANAM yugapadvayApakacitrapaTavadanekakhabhAvaM bhavati / evaM nayapramANAbhyAM tattvavicArakAle yo'sau paramAtmadravyaM jAnAti sa nirvikalpasamAdhiprastAve nirvikArasvasaMvedanajJAnekhulI A~kha samasta ghaTa paTAdi padArthoM meM pravartatI hai / asarvagatanayakara apanemeM hI pravRtti karatI hai, jaise baMda kiyA huA netra apane meM 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 padArthoM ke prativimbase 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) hotA 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 zahada ke utpanna karaneke liye kAThake chedameM eka madhumAkhI rakhate haiM, usa makSikAke zavdase dUsarI zahadakI makkhiyA~ Akara apane Apa madhuchattA banAtI haiM, isa taraha yatnase bhI zahadakI siddhi hotI hai,usI prakAra yatnase bhI dravyakIsiddhi hotI hai / daivanayakara vinA yatna bhI sAdhyakI siddhi hotI hai, jaise yatna kiyA thA zahadake liye paraMtu daivasaMyogase usa madhuchatte meM mANikaratnakI prApti ho gaI,isa taraha yatna vinA bhI siddhi hotI hai / Izvaranayakara parAdhIna huA bhogatA

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-pravacanasAraHrasArthakyakAri 29 / kAlanayena nidAghadivasAnusAripacyamAnasahakAraphalavatsamayAyatta'siddhiH 30 / akAlanayena kRtrimoSmapAcyamAnasahakAraphalavatsamayAnAyattasiddhiH 31 / puruSakAranayena puruSakAropalabdhamadhukukkuTIkapuruSakAravAdivadyatnasAdhyasiddhiH 32 / daivanayena puruSakAravAdidattamadhukukkuTIgarbhalabdhamANikyadaivavAdivadayatnasAdhyasiddhiH 33 / Izvaranayena dhAtrIhaTAvalehyamAnapAnthabAlakavatpAratatryabhoktR 34 / anIzvaranayena svacchandadAritakuraGgakaNThIravavatsvAtantryabhoktR 35 / guNinayenopAdhyAyavinIyamAnakumArakavadguNagrAhi 36 / aguNinayenopAdhyAyavinIyamAnakumArakAdhyakSavat kevalameva sAkSi 37 / kartRnayena raJjakavadrAgAdipariNAmakartR 38 / akartRnayena khakarmapravRttaraJjakAdhyakSavatkevalameva sAkSi 39 / bhoktRnayena hitAhitAnnabhoktRvyAdhitavatsukhaduHkhAdibhoktR 40 / abhoktRnayena hitAhitAnnabhoktRvyAdhitAdhyakSadhanvantaricaravat kevalameva sAkSi 41 / kriyAnayena sthANubhinamUrdhajAtadRSTilabdhanidhAnAnyandhavadanuSThAnaprAdhAnyasAdhyasiddhiH 42 / jJAnanayena caNakamuSTikrItacintAmaNigRhakoNavANijavadvivekaprAdhAnyasAdhyasiddhiH 43 / vyavahAranayena bandhakanApi jAnAtIti // punarapyAha ziSyaH-jJAtamevAtmadravyaM he bhagavannidAnIM tasya prAptyupAyaH kathyatAm / bhagavAnAha-sakalavimalakevalajJAnadarzanavabhAvanijaparamAtmatattvasamyazraddhAnajJAnAnuSThAnarUpAbhedaratnatrayAtmakanirvikalpasamAdhisaMjAtarAgAdyupAdhirahitaparamAnandaikalakSaNasukhAmRtarasAkhAdAnubhavamalabhamAnaH san pUrNamAsIdivase jalakallolakSubhitasamudra iva rAgadveSamohakallolairyAvadaskhahai, 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 hotaa| kaniyakara 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 hotaa| bhoktAnayakara sukha duHkhakA bhoktA 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 / kriyAnaMyakara 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 AkheM khula gaI, 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 dInapuru.pako bulAkara apane gharake konemeM se eka muTThI caneke annakI dekara usake badale ciMtAmaNiratna

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372 - rAyacandrajainazAstramAlA [a0 3, mocakaparamANvantarasaMyujyamAnaparamANuvadvandhamokSayodvaitAnuvarti 44 / nizcayanayena kevalabadhyamAnamucyamAnabandhamokSocitasnigdharUkSatvaguNapariNataparamANuvadvandhamokSayoradvaitAnuvarti 45 / azuddhanayena ghaTazarAvaviziSTamRNmAtravatsopAdhisvabhAvam 46 / zuddhanayena kevalamRNmAtravannirupAdhisvabhAvam 47 / taduktam-"jAvadiyA vayaNavahA tAvadiyA ceva hoMti NayavAdA / jAvadiyA NayavAdA tAvadiyA ceva hoMti parasamayA // " "parasamayANaM vayaNaM micchaM khalu hodi savvahA vayaNA / jaiNANaM puNa vayaNaM sammaM khu kahaMci vayaNAdo // " evamanayAM dizA pratyekamanantadharmavyApakAnantanayairnirUpyamANamudnvadvadantarAlamiladdhavalanIlagAGgayAmunodabhAravadanantadharmANAM parasparamaMtadbhAvamAtreNAzakyavivecanatvAdamecakasvabhAvaikadharmavyApakaistharUpeNa kSobhaM gacchatyayaM jIvastAvatkAlaM nijazuddhAtmAnaM na prApnoti iti / sa eva vItarAgasarvajJapraNItopadezavat ekendriyavikalendriyapaJcendriyasaMjJiparyAptamanuSyadezakularUpendriyapaTutvaniAdhyAyule liyA, usI prakAra kriyA-kaSTake vinA hI vastukI siddhi hotI hai / vyavahAranayakara yaha AtmA baMdha mokSAvasthAkI dvividhAmeM pravartatA hai, jaise eka paramANu dUsare paramANuse ba~dhatA 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 bhedase 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 pramANase siddhi hotI hai, nayoMse ekasvarUpa dikhalAyA jAtA hai, pramANase aneka svarUpa dikhalAye jAte haiN| isa prakAra syAtpadakI zobhAse garbhitana'yoMke 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 khaa| 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 apane meM vikalpa-taraMgoMse mahAkSobhita hai|

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ple * pravacanasAraH W 373 kadharmitvAdyathoditaikAntAtmAtmadravyam / yugapadanantadharmavyApakAnantanayavyApyekazrutajJAnalakSaNapramANena nirUpyamANaM tu samastataraGgiNIpayaH pUrasamavAyAtmakaikamakarAkaravadanantadharmANaM vastutvenAzakyavivecanatvAnmecakakhabhAvAnantadharmavyApyekadharmitvAt yathoditAnekAntAtmAtmadravyaM syAtkAra zrIvAsavazyairnayaughaiH pazyantItthaM cet pramANena cApi pazyantyeva, prasphuTAnantadharmasvAtmadravyaM zuddhacinmAtramantaH / ityabhihitamAtmadravyamidAnImetadavAptiprakA - ro'bhidhIyate - asya tAvadAtmano nityamevAnAdipaudgalikakarmanimittamoha bhAvanAnubhAvaghUrNitAtmavRttitayA toyAkarasyevAtmanyeva kSubhyataH kramapravRttAbhiranantAbhirjJAptivyaktibhiH parivartamAnasya jJaptinimittatayA jJeyabhUtAsu bahirarthavyaktiSu pravRttamaitrIkasya zithilatAtmavivekatayAtyanta bahirmukhasya punaH paugalikakarmanirmApakarAgadveSadvaitamanuvartamAnasya dUrata evAtmAvAptiH / atha yadA tvayameva pracaNDakarmakANDoccaNDIkRtAkhaNDajJAnakANDatvenAnAdipaugalikakarmanirmitasya badhyaghAtakavibhAgajJAnapUrvakavibhAgakaraNAt kevalAtmabhAvAnubhAvanizcalIkRtavRttitayA SyavabuddhisaddharmazravaNagrahaNadhAraNazraddhAnasaMyamaviSayasukhanivartanakrodhAdikaSAyavyAvartanAdiparaMparAdumAnyapi kathaMcitkAkatAlIyanyAyenAvApya sakalavimala kevalajJAnadarzana khabhAvanijaparamAtmatattvasamyak zraddhAnajJAnAnucaraNarUpAbhedaratnatrayAtmakanirvikalpasamAdhisaMjAtarAgAdyupAdhirahitaparamAnandaikakramase pravRtta hue ananta indriya-jJAnake bhedoMse sadAkAla palaTatA rahatA hai, ekarUpa nahIM, ajJAnabhAvakara parasvarUpa bAhyapadArtho meM Atmabuddhise maitrIbhAva karatA hai, AtmavivekakI zithilatA se sarvathA bahirmukha huA hai, bArambAra pugalI kakarmake upajAnevAle rAga dveSa bhAvoM kI dvaitatAmeM pravarta rahA hai / aise AtmAko zuddha cidAnanda paramAtmA kI prApti kahA~ se ho sakatI hai ? yadi yahI AtmA akhaMDa jJAnake abhyAsase anAdi pudgalIkakarma se utpanna huA jo mithyAmoha usako apanA ghAtaka jAnakara bhedAbhijJAna dvArA apanese judA karake kevala AtmasvarUpakI bhAvanAse nizcala (thira) hove, to apane svarUpameM nistaraMga samudra kI taraha niSkaMpa huA tiSThatA hai / eka hI bAra vyApta hue jo anantajJAnakI zakti ke bheda unakara yaha palaTatA nahIM hai / apanI jJAna zaktiyoMkara bAhya pararUpa jJeya padArthoM meM 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 pUrva meM nahIM anubhava kiye hue aura jJAnAnanda svabhAva aise parabrahmako pAtA hai / Apa hI sAdhaka hai, Apa hI sAdhya hai, avasthAke bhedase sAdhya-sAdhaka bheda haiM / yaha sampUrNa jagat bhI jJAnAnandakharUpa paramAtmabhAvako prApta hove, aura AnaMdarUpa amRta-jala ke pravAha - kara pUrNa bahatI huI isa kevalajJAnarUpI nadImeM jo Atmatattva magna horahA hai, jo samasta hI lokAlokake dekhaneko samartha hai, jJAnakara pradhAna hai, jo tattva amUlya uttama mahAratnakI taraha atizobhAyamAna hai usa Atmatattvako syAdvAdarUpI jinezvarake matako svIkAra karake he jagat ke bhavyajIvo ! tuma aMgIkAra karo, jisase ki paramAnaMdasukhako prApta hovo | isa prakAra kuMdakuMdAcAryakRta pravacanasAra meM yaha caraNAnuyoga pUrNa huA / f

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374 [a0 3, " - rAyacandrajainazAstramAlAtoyAkara ivAtmanyevAtiniHprakampastiSThan yugapadeva vyApyAnantA. jJaptivyaktIravakAzAbhAvAnna jAtu vivartate, tadAsya jJaptivyaktinimittatayA jJeyabhUtAsu bahirarthavyaktiSu na nAma: -maitrI pravartate / tataH supratiSThitAtmavivekatayAtyantamantarmukhIbhUtaH paugalikakarmanirmApakarAgadveSadvaitAnuvRttidUrIbhUto dUrata evAnanubhUtapUrvamapUrvajJAnAnandakhabhAvaM bhagavantamAtmAnamavA-' ! bhoti / avApnotveva jJAnAnandAtmAnaM jagadapi paramAtmAnamiti // bhavati cAtra zlokaH"AnandAmRtapUranirbharavahatkaivalyakallolinInirmagnaM jag2adIkSaNakSamamahAsaMvedanazrImukham / / syAtkArAGkajinezazAsanavazAdAsAdayantUllasatvaM tattvaM vRtajAtyaratnakiraNapraspaSTamiSTaMjanAH // vyAkhyeyaM kila vizvamAtmasahitaM vyAkhyAtu gumphe girAM vyAkhyAtAmRtacandrasUririti mA mohAjano valgatu / valgatvadya vizuddhabodhikalayA syAdvAdavidyAbalAt labdhvaikaM sakalA- . .tmazAzvatamidaM khaM tattvamavyAkulaH // 1 // iti gaditamanIcaistattvamuccAvacaM yaJciti tadapi ! kilAbhUtkalpamannau hutasya / anubhavatu taduccaizciccidevAdya yasmAdaparamiha na kiMcittattvamekaM puraM cit // 2 // samApteyaM tattvadIpikA ttiikaa| lakSaNasukhAmRtarasAsvAdAnubhavalAbhe satyamAvAsyA divase jalakallolakSobharahitasamudra iva rAgadveSamohakallolakSobharahitagrastAve yathA nijazuddhAtmatattve sthiro bhavati tathA tadaiva nijazuddhAtmasvarUpaM prApnoti // . iti zrIjayasenAcAryakRtAyAM tAtparyavRttau evaM pUrvoktakrameNa 'esa surAsura' ityAyekottarazatagAthAparyantaM samyagjJAnAdhikAraH, tadanantaraM 'tamhA tassa NamAI' ityAdi . trayodazottarazatagAthAparyantaM jJeyAdhikArAparanAmasamyaktvAdhikAraH, tadanantaraM tavasiddhe Nayasiddhe' ityAdi saptanavatigAthAparyantaM cAritrAdhikArazceti mahAdhikAratrayeNaikAdazAdhikatrizatagAthAmiH pravacanasAraprAbhRtaM samAptam // samApteyaM tAtparyavRttiH pravacanasArasya / / yaha anAdinidhana zabdabrahma apane artharasakara garmita 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 / jo mahAbuddhivanta hue haiM, ve bhI tattvake kathana-samudrake pAragAmI nahIM hue, aura jo thor3A-bahuta tattvakA kathana 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 he bhavyo ! cinmAna vastuko anubhavo, kyoMki isa lokameM dUsarI uttama vastu koI nahIM hai / isa liye zrIamRtacaMdrAcArya kahate haiM, ki cidAnanda paramAtmatattvakA hamezA ghaTameM (aMtaraMgameM) prakAza kro| ....iti bAlabodhinI bhaassaattiikaa|

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___-pravacanasIraH - - - 375 prazastiH / nAthAnvayaM namaskRtya bhavyasAraGgavAccam / saMgraznAmi prazasti hi nAnAzabdavirAjitAm // 1 // muktizrIryasya kAntA prasabhamakhilaM voTitaM karmavandhaM yena dhyAnena pluSTaM nikhilabhavataraM pAtu vo neminAthaH / jJAnAkSiAnamUrtiH sakalamunijanaiH sevyamAno yatIndro bhavyAnAM yo hi cintyaH sakalaguNanidhidaivanAtho jitAriH // 2 // vikramAdityarAjye'smiMzcaturdazapare zate / navaSaSTyA yute kiMnu gopAdrau devapattane // 3 // anekabhUbhukpadapadmalagnastasminnivAsI nanu paarruupH| zRGgArahAro bhuvi kAminInAM bhUbhuk prasiddhaH shriiviirmedrH||4|| madanArigRhaM tatra madavidhvaMsanakSamam / vaiDUryaghaTitaM manye kiM devaizcAtra nirmitam // 5 // nanu zakrasyAdezena dhanadenAtra nirmitam / kaMsatAlaizca ghaNTAdyairvRte yatsvargibhiH saha // 6 // kAminyo yatra gAyanti nRtyanti hi svbhaavtH| paThanti viduSaH pAThaM niravayaM kRte mudaH // 7 // zrIkASThasaMdhe jagati prasiddha mahahaNaudhe trayamAthurAnvaye / sadA sadAcAravicAradakSe gaNe suramye varapuSkarAkhye // 8 // munIzvaro'bhUnnayasenadevaH kRzASTakarmA yazasAM nivaasH| paTTe tadIye munirazvasena AsItsadA brahmaNi dattacetAH // 9 // paTTe tadIye shubhkrmnissttho'pynntkiirtirgunnrtnvaadhiH|muniishvro'bhuujinshaasnendusttpttttdhaarii bhuvi kSemakIrtiH // 10 // paTTe tadIye nanu hemakIrtistapaHprabhAnirjitabhAnubhAnuH / ratatrayAlaGkRtadharmamUrtiyatIzvaro'bhUjagati prasiddhaH // 11 // yatipaMpAdakuzezayaSaTdaH paramadharmadharaH kimu bhUdharaH / na hi jaDaH kiM nagaH khalu candramA na hi vidhuH sa kalaGkavivarjitaH // 12 // pArAvAro hi loke yo jnaanimisssevitH| devakIrtimuniH sAkSAtparaM kSAravivarjitaH // 13 // vyAkhyAyaiva guruH sAkSAtpazudharmavinirgataH / padmakIrtimunirbhAti paraM raagvivrjitH||14|| digambaro'bhUdbhuvi meruparvataH suvarNavarNaiH kimu so'pyjgmH| saritpatiH kiM jalakSAravarjito nakSatrarAjaH sa kalaGkanirgataH // 15 // pratApacandro hi munipra. dhAnaH svavyAkhyayA raJjitasarvalokaH / niyantritAtmIyamanovihaGgo vivAdibhUbhRtkulizo . nitAntam // 16 // guNaratnairakUpAro bhavabhramaNazaGkitaH / hemacandro yatiH sAkSAtparaM pAhavivarjitaH // 17 // glAvaH sAmyaM ratnasAnoH sthiratvaM bhAnoH sUryaH sUryakArozca rUpam / gambhIratvaM payodheH prasabhamakhilaM tyAgamevaM balezca 'saMgRhItvA vidhAtrA kimuta nijavalA TIkAkArasya prazastiH / ajJAnatamasA liptI mArgo ratnatrayAtmakaH / tatprakAzasamarthAya namo'stu kumudandave // 1 // sUrizrIvIrasenAkhyo mUlasaMghe'pi sttpaaH| nairgranthyapadavIM bheje jAtarUpadharo'pi yaH // 2 // tataH zrIsomaseno'bhUgaNI guNagaNAzrayaH / tadvineyo'sti yastasmai jayasenatapobhRte // 3 // zIghraM babhUva mAla ? sAdhuH sadA dharmarato vadAnyaH / sUnustataH sAdhumahIpatiryastasmAdayaM cArubhaTassanUjaH // 4 // yaH saMtataM sarvavidaH saparyAmAryakramArAdhanayA karoti / sa zreyase prAbhRtanAmagranthapuSTApiturbhaktivilopabhIruH // 5 // zrImatribhuvanacandra nijamatavArAzitAyanA candram / praNamAmi kAmanAmapravalamahAparvataikazatadhAram // 6 // jagatsamastasaMsAri

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376 - rAyacandrajainazAstramAlA prazasti / sthApito'yaM dharmacandro' lakSmINo jJAnadakSo vibudhamunijanAnandakArI svabhAvAt // 18 // padmakIrtimuneH ziSyo guNaratnamahonidhiH / brahmacArI harIrAjaH zIlavratavibhUSitaH // 19 // iti prazastiH / jIvAkAraNavandhave / siMdhave guNaratnAnAM namastribhuvanendave // 7 // tribhuvanacandraM candraM naumi mhaasNymottmshirsaa| yasyodayena jagatAM svAntatamorAzikRntanaM kurute // 8 // iti prazastiH / bhASAkArakI prazasti / dohA-mUlagraMthakaratA bhae, kuMdakuMda matimAna / amRtacaMdra TIkA karI, devabhASa paravAna // 1 // jaisau karatA mUlakI, taisau TIkAkAra / tAtai atisuMdara sarasa, baratai pravacanasAra // 2 // sakalatattvaparakAsinI, tattvadIpikA nAma / TIkA sarasutidevikI, yaha TIkA abhirAma // 3 // caupAI-bAlabodha yaha kInI jaisai / so tuma sunahu kahUM maiM taisai // nagara AgaremaiM hitakArI / kaeNvarapAla gyAtA avikArI // 4 // tina vicAra jiyamaiM iha kInI / jo bhASA iha hoi navInI // alpabuddhi bhI aratha bakhAnai / agama agocara pada pahicAna // 5 // yaha vicAra manamaiM tina rAkhI / pAMDe hemarAjasauM bhAkhI // Agai rAjamalla. kiinii| samayasArabhASA rasalInI // 6 // aba jo pravacanakI dvai bhASA / tau jinadharma vadhai bahu-sAkhA // tAte karahu, bilaMba na kIjai / paramabhAvanA aMgaphala lIjai // 7 // dohA-avanIpati baMdahiM caraNa, suyaNa-kamala vihasaMta / sAhajihAMdinakara-udai, arigaNa-timira nsNt||8|| soraMThA-nija subodha anusAra, aise hita upadezasauM / racI bhASa avikAra, jayavaMtI pragaTahu sadA // 9 // hemarAja hiya Ani, bhavikajIvake hita bhaNI / jinavara-ANa-pramAni, bhASA pravacanakI krii||10|| dohA-satrahasai nava uttarai, mAgha mAsa sita pAkha / paMcami AditavArako, pUrana kInI bhAkha // 11 // paTUsahasra-sata tIna hai, saMkhyA graMthapramAna / viduSa vivekavicArikAra, suNijyo puruSa pradhAna // 12 // isa prakAra prazasti pUrNa huii| Dr.tkateatil Watatoritetet e trete treteteta tataterte samApto'yaM granthaH

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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?. 2. (I pay obeisance) also to the remaining Tirthankaras (. e. the promulgators of the creed) along with all the 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'. 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 basio types: 1. Jnanavaraniya-k., knowledge-obscuring-k., which obscures the knowledge of the soul; 2. Dars'anzvaraniya-k., conationobscuring-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., deluding-k., 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: Ghatz-k., destructive-k, and Aghati-l., 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 Tirthaukaras in our region after Mahavira, who attained liberation in 527 B. C.; but there are Tirthaikaras, according to the Jaina tradition, in the five videha-countries of the Manusa-ksetra i. e., the first two islands and a half of the Jaina geography. TS. III.

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2 TRANSLATION OF [I, 4 4-5. After saluting Arahantas (i. e. Tirthankaras), Siddhas also Ganadharas (i. e. the direct disciples of Tirthankaras), the band of preceptors and all the saints, and after having taken the life (i. e. a state of life, as'rama) of foremost knowledge and faith of pure nature, I adopt equanimity whereby Nirvana is attained. 2 6. Nirvana, along with the glories of Devas1, 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 hellish 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 S'ramana, 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). 1. yatha caritran nirvanam bhavati tatha Devendradivibhavo'pi.

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I, 22] PRAVACANASARA. . 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 omniscient, who has realised his nature and is worshipped by the lords of all worlds, becomes self-sufficient; and he is called Svayambhu. 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 destruotion. 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 the best among all things and who is respected by the foremost among gods and demons, are exhausted.8 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. 1. See note on I, 1. 2. Compare P. 11. 3. 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. 4. The sense-perception, being not immediate, has four stages : avagraha; outlinear grasp; iho, consideration or discrimination; avaya, judgement, dharana, retention of the judgement. Such stages are not present when omniscience is functioning. TS. I, 15.

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TRANSLATION OF. [I, 2323. 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 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 sruta-keyalin by the sages that enlighten the world. 1. See II. 36, 44, 53 etc. infra. 2. I have taken na pravistah na avistah as against the commentators who take na avistah (na apravistah).

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I, 40 ] PRAVACANASARA. 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 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; 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 supernatural? 40. It is declared that it is imposible to know the past and 1. 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 Vais'esika system, it is a quality of akas'a. 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 Vars'esika school concludes that it is the linga of akas'a, because no other substance is convenient for this attribution. As in Jainism, the Mimamsaka school holds that sound is a substance, 2. 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. 3. 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.

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TRANSLATION OF [I, 40future 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 Karmio fruition with no effort on their part), just as acting deceitfully is in the case of women. 45. Arahantas owe their status to the fruit of merits (or meritorious Karmas); their activities are the consequences of the Karmic operations; their activities are called ksayikt (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, 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. '!!! 1. See note on I, 21 ante.

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I, 56 ] PRAVACANASARA. 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? 7. 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. 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.? *2. Him ever adores the devoted world consisting of Davas, 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. 55. The soul itself is non-concrete (i. e. devoid of the sense qualities ); 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., or sometimes it does not. 56. The sense-qualities of touch, taste, smell, colour and sound have a reference to material objects(r); the sense-organs can never grasp them simultaneously. 1. Compare 32 ante. 2. See note on 21 ante... 3. TS. V, 23.

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TRANSLATION OF [I, 57. 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." 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 frona destructive Karmas is the best of all, while the bhavya souls accept it (and believe). 63. Lords of men, Asuras and Amaras, harassed by senses that are born with them, being unable to bear with the pain, sport them. selves 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. 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. 1. 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. 2. See note on 1 ante. 3. The souls incapable of attaining liberation are called abhavya, and those capable bhavya ; soe P. 163; TS, II, 7. .

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I, 74] PRAVACANASARA. 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 an 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 auspi 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.

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10 TRANSLATION OF [I, 74 cious activities (or mental condition), they (merely) occasion a sensual 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 bondge 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. 2 78. Thus, knowing the nature of reality, he who does not entertain attachment or aversion for any object, destroys all physical pain, 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 self-control, 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. 1. TS. VIII, 10.

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11 1, 92] *7. Bow unto those persons who are pure in faith, foremost in knowledge, practising perfect conduct, and who deserve respect, honour and gifts. PRAVACANASARA. 83. The deluded notion of the soul about substances etc., is called delusion; muffled therein and developing attachment or averson 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 sub-human 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 S'ramanya (i. e. asceticism), never believes in these substances with their closely related generality of existence and various special qualities, is not a S'ramana; and religious purity is not possible for him. 92. The great souled S'ramana, 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. 1. TS. VIII, 1-2. 2. TS. V, 38, 41. 1 !

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12 TRANSLATION OF [I, 02*8" : : *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. 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 ones own creed." 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 )." 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.3 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; L 1. For the cosmological shade of meaning of samaya, see P. 3. 2. Compare P. 10. 3. Umasvati exprosses the same in TS. V, 29, 30, 38. 4. Compare P. 8-9. . - . . . -

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II, 197] PRAVACANASARA. 13 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. 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 Mabavira that separateness (p?thaktva ) 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 (20 tabbhavam perhaps the same as a tadbhavah, 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 1. The case of liberated souls stands on a slightly different lovel, ---SOBI 17 ante. . . . . . .- - . -

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+ 14 TRANSLATION OF [II, 17 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 according as it is looked at from the substantial and the modificational view-points.2 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) 28 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 view-point, 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.4 1. Compare P. 8, 11-12. 2. When it is said that a substance, without leaving its substantiality, undergoes various modifications, naturally there will be two viewpoints 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. 3. 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. 4. 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, indes.

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15 II, 32 ] PRAVACANASARA, 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. C., 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. 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 ths ( 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. cribable. 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; seo P. 14. 1. See note on I, 1 ante.

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16 [II, 33 i. 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 S'ramana 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. TRANSLATION OF 35. Substance comprises Jiva, the sentient principle and Ajiva, the non-sentient principle; Jiva is constituted of sentiency and manifestation of consciousness'; Ajiva is insentient, 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 (ie., astikayas) of Dharma and Adharma (ie., the principles of motion and rest) and which is eternal, is called Loka or the physical world." f 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 murta 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.5 1. TS. II, S. 2. TS. V, 12. 3. Compare P. 99. 4. TS. V, 5, 23-24. 5. According to Jainism space or akas'a is a substance, a reality.

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II, 46:] PRAVAUANASARA. 17 43. The souls, material bodies, principles of motion and 1est, and space: all these possess innumerable space-points; but time has no space-points.1 *2. These five substances, leaving aside the time, are called astikayas or magnitudes: the word kaya signifies the collection of space-points.2 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.3 46. The moment of time is without space-points it is equal to the time required by that unit of substance measured by one prades'a to traverse one space-point of the sky.substance.* 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 lokakas'a, the physical space; and the rest, where there is nothing but mere space, is called alokakas'a, super-physical or nonphysical 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. 1. TS. V, 8-9. 2. On astikaya see P. 5. 3. TS. V, 11. 4. 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 prades'a or space-point, which is the unit of space, and finally, the time required for an atom to traverse one spacepoint 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

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18 TRANSLATION OF [II, 4747. 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." 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. 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 space-point 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. 1. 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 Saukhya school, though it does not admit the reality of time, is quite in agreement with the Jaina definition of samaya. Time is both absoluto and relativo. Absolute time s 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 elemonts called halanu. Because of this inanner of constitution, time is not looked upon as an astikaya. Time as a driving force is almost deified in Atharvavoda. NyayiVais'esikus infor the existence of time from such notions as past, present and futuro. Buddhism does not accept the reality of timo, as its thoory of momentariness cannot harbour the possibility of any continuity. According to Buddhist authors, timo is treated morely as a subjective elemont.

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II, 61] PRAVACANASARA, 19 54. Life-essentials of Jivas or souls are senses, bala' (ie, 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 lifeessentials, 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 existential nature is already) determined, is the modification with its varieties of figuration etc. 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. 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 Vais'esikas, namely, pranapana-nimisonmesa-jivanamano-gatindriyantara-vikarah sukha-duhkhecha-dvesa-prayatnas'catmano lrngani (V. S. III, 2, 4), look more like a descriptive enumeration. 2. Compare P. 30. 3. Compare P. 16.

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20 nees. TRANSLATION OF [II, 62. .62. The nature of the substance established in its existential condition is said to be three-fold (viz., consisting of origination, perm, anence 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. 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). 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. . 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 consciousness. 67. Being free from inauspicious inanifestation 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 conse; ntor 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. 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 cohe. sive it comes to have two or more space-points. 72. It is said that the points of aridness or cohesiveness of an atom, because of transformation, increasing by one froni one onwards, attain infinity. 1. See P. 40; TS, IT, 8-9... . . 2. Compare I, 69 ante. 3. See P. 77, 78, 81 etc.

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C II, 82.] 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.1 PRAVACANASara. 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. 21 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.3 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.* 81. Material objects possessing the qualities of colour etc., mutu, ally bind on account of their qualities of touch (viz., cohesiveness and aridness); the (nature of the) soul is quite opposed to this; then how is it that material Karmas bind it? T 1. TS. V, 33-37. 2. On the significance of skandha see P. 74 etc. 3. TS. II, 36. 4. This gatha is the same as P. 127. 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.

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TRANSLATION OF [II, 8383. 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 objects 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." 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. 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. Compare P. 132; also II, 64 ante. 2. TS. II, 12-13. 3. Compare P. 65.

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II, 103] PRAVACANASARA. 23 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; 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 s'ramanya (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. 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. 103. He, who has destroyed the knot of delusion, who has over 1. Compare II, 29 & 86 ante.

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24 TRANSLATION OF [II; 104thrown attachment and aversion and is indifferent to pleasure and pain in bis condition of a sramana, attains eternal happiness. : 1. 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. 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.? 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 (dars'ana) 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 clders, 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). 4. I do not belong to others, nor do others belong to me; there 1. For their mutual distinctions see the cominentary of Jayasena.

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III, 10] PRAVACANASARA. 25 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-rupa dharah). i 1576. The (external) emblem (of a Jaina saint) consists in posse ssing 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 bim and (then) hearing the course of duties consisting of vows, when one begins to practise it, he becomes a Sramana (i. e, an ascetic). ,2 8-9. (Five) vows, (fivefold) carefulness, control of (five) senses, pulling out the hair, (sixfold) avas'yakas (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 virtues 3 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. 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-kr 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 Alulacara of Vattakera, chapter 1,

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TRANSLATION OF [III, 1111-12. When the monk is carefully conducting (his) physical activities, if there is a default, to him is then prescribed a (lustral) 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 prese cribed 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 a murderer of the six (classes of) embodied beings; if he carefully 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. 1. Hirsa is not merely prana-vyaparopana, but pramatta-yogat prana-vyaparopanan 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, marigraha does not so much consist in having physical contact with external objects as in being infatuated with them,

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27 III, 24 *6] PRAVACANASARA. 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 Karma, when he is impure in mind ? 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, gourd-bowl 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)." 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. c., 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.c., the Tirthankaras) does not aim at (happiness etc. in) this or the next world (but only at 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 ho were to accept clothes, alms-bowl etc.; dugdnika is a kind of nativo gourd. 2. a-pratz-krusta, that which is not forbidden by the scriptural injunction; see *20 infra.

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28 TRANSLATION OF [III, 24 *7 liberation); then how is it that, in this religion, women are prescribed an alternative ascetic emblem ( consisting of clothing etc.) ?? 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. ii *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, aver- sion, 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 without even one of these above faults; their limbs are not closed (?) (samudar), and hence they need clothing. 5 *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. 6 *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 (s'ramani). 1. 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 lealthy objects of aim. Liberation is the only aim, to be aspired after, which can nover 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.

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III, 29). : ; PRAVACANASARA. : : *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. 26. He is a S'ramana 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. 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 S'ramana possesses the body alone, and even towards the body he pays no 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. 1. TS. I, 1. 2. sallckhana 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; soo Ratnakaranda Sravakacara of Samantabhadra, verses 122-30. 3. Anger, pride, deceit and greed aro the four passions; unhealthy gossip is also of four kinds: about women, about food, about thieves etc. and about the state.

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30 TRANSLATION OF [III, 29 *18 *18-19. There is an incessant growth of subtle organisms of the nigoda class (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 piece 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 S'ramana 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 S'ramana; such a concentration is possible for him whose comprehension of the 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 S'ramana, 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; 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 S'ramanas. 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 S'ramana? 1. nigoda beings from a class by themselves at the lowest stage of evolution with minimum amount of vitality. They live in groups rather than as individuals. Thay are said to take birth and die eighteen times within a wink of time. 2. TS. I, 9, 21.

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PRAVACANASARA, 31 III, 46 ] 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", destroys within a breath the Karma which a man devoid of knowledge could destroy in hundred thousand crores of lives. 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. 40. That S'ramana, 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 S'ramana. 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. 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 1. Mentally, vorbally and physically. 2. Compare P. 135.

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* 32 [III, 47 manifestation of consciousness, consists in devotion to Arahantas etc. and in showing affection towards those who are applied to the doctrine.1 TRANSLATION OF 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 Jinas constitute the course of conduct of monks with auspicious resultant of consciousness. 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 s'ubhopayoga). 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 s'ubhopayoga) should, to the best of his ability, help a co-ascetic seeing him suffering from disease, hunger, thirst or exhaustion. " 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. 1. Compare P. 136. 2. See Jayasena's commentary for the explanation of four classes in the ascetic community. 3. As a rule he is not to have any familiarity with common people but on some such exceptional occasions it is not forbidden.

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III, 65] PRAVACANASARA. '33 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)? can 59That 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 object (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. 63. S'ramanas, 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 by other ascetics. 64. It is opined that one does not become a S'ramana, 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. 1. By observing the course of conduct proached by a non-omniscient teacher one cannot attain liberation which is decidedly superior to heavens, 2. He-is- a natural object, because he is yatha-jala-rupa-dharah without any artificiality.

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34 TRANSLATION OF [II1, 6666. If a monk of inferior merits, thinking (proudly) that he is a S'ramana, 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: 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 S'ramana, 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. 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 S'ramana; to the pure one belong faith and knowledge; the pure one attains liberation ; he alone 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. This gatha is the same as P. 137. 2: ajjhottha I have taken as adhyatma. . 3. The author does not lose the opportunity of mentioning the name of the present work indirectly.

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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. Ajava--Non-life or the insentient princi- Avadhi--Clairvoyance; as the eye of gods ple; nature of II, 35, III, 34. Adharma-The principle of stationariness As'ubhopayoga-Inauspicious manifesta or the fulcrum of rest; property of II, | tion of consciousness; fruit of I, 12; 41. demerit caused by II, 64; characterAnagara--An ascetic II, 102 (?). istics of II, 66; karmic influx in III, 45. Anyatva-Non-identity; defined II, 14. Astikaya-A magnitudo, a technical Appadikamma--Non-attention towards name given to five substances, time the body III, 5, 24 also 28. ' being excepted; five kinds of & defined II, 43 *2, Appadikuttha--Not forbidden by the saored text III, 23, 29 *20. Akasa-Space, also sky; the property of II, 41; space-points of II, 43; two Abhavya-A non-liberable being; nature kinds of II, 44. of I, 62. Agama-The Jaina scripture; importance Amurta-Non-concreto; defined II, 39; / of the study of III, 32; karman dessee guna. troyed by the study of III, 33; monks Arahanta (Sk. Arhat)-One who is wor see through III, 34; self-control obthy of worship, Tirtharikara ; nature of tained from III, 36. the activities of T, 44-45; glories of I, Atman-The self; coextensive with know68 *3. ' ledge, neither less nor more I, 23-24, Artha-An existential entity; some cha- 36; identity with knowledge I, 27; the racteristics of I, 10; defined I, 87. II, happiness itself I, 67; contact &rela1; agama as the proof of III, 35. tion of karma with II, 29-30; the relaAvagraha-Outlinear grasp I, 21, 59. tion of three kinds of cetana with II,

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% 36 I INDEX 33; agency etc. in II, 34; property of II, 42; nature of II, 63; independence of II, 68; body not identical with II, 70; real nature of II, 100; external things & relations different from II, 101; see also jica and cetana. Arambha Preliminary sin; all those activities which involve some slight harm to living beings; III, 20 *4. Alosana-Report of defaults III, 11-12. Acas'yaka-Essential duty III, 8. Aerata-The influx of Karmas; causes of III, 45. Ahara-Food etc.; nature of monk's I, 29, 29 *20; reasons for abstaining from non-vegetarian III, 29 *18-19. Aharaka (-s'arira)-The translocational body II, 79. Indriya-The sense organ or the sense; simultaneous comprehension impossible for I, 56; not a part of the soul's nature I, 57; sense-perception not pratyaka I. 57; nature of the happiness from 1, 76. Tha-Discrimination I, 40. Utpada-cyaya-dhraurya-Origination, destruction and permanence; refer to modifications leaving arthatva I, 18. II, 9; interaction of II, 8; simultaneous presence of (in a substance) II, 10; relation of origination and destruction II, 27. Upadhi-The same as parigraha III, 23. - Upayoga-The manifestation of consciousness. It is a very mobile term, whose shade of meaning slightly changes according to the context. It is a condition of the soul which is an embodiment of consciousness; three kinds of 19; two channels of II, 63. Audarika (-g'arira)-The physicial body II, 79. [ Arambha vira I, 1; ghati-. destroyed in s'ud. dhopayoga I, 15; nature of and soul's contact and relation with II, 29-30;soulbound by II, 56; harm to life-essentials as the cause of jaanataraniya-k, etc. II, 57; life-essentials are further incurred due to II, 58; a way of escaping from II, 59; transformation of material aggregates into II, 77; body of II, 79; illustration of the bondage of II, 82; possibility of the destruction of III, 20, 33, 44; causes of III, 43; nama- the states of existence fashioned by II, 25-26, 61. Kaya-Body, an embodied being; six kinds of III, 18. Karman-Karma, a subtle type of matter 1 which infiows into the soul, when the latter is disturbed by passional vibrations etc,; ghati-k destroyed by Maha Karmana (-s'arira)-The karmic body II, 79. Kala-Time; property of II, 42; spacepoints denied in the case of II, 43. Kalanu-The ultimate unit of time II, 51, Kerala-jnana-Omniscience; equated with happiness I, 19, 60; its direct comprehension without sensational stages I, 21; the manner of its vision I, 29; as a reflector of present and absent modifications I, 37; scope of the comprehension of I, 41, 48; its ability to know all substances with all their modifications I, 49; simultaneous comprehension of I, 50; glory of I 51; pratyaksatea of 1, 54. Keralin-The omniscient; his exemption from physical feeling I, 20; no indirect perception in his case I, 22; the mode of his vision and comprehension I, 29; his immunity from disturbances when seeing and knowing I, 32; his immunity from bondage I, 52; the object of meditation of II, 106. Ksayika-jnana-Knowledge which originates after the destruction of karmas; defined I, 42, 47. "Ganadhara-An apostle, the direct dis ciple of Tirthankara, but sometimes equated with acarya, who is at the head of an ascetic group I,

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-Dhyata] Guna-Quality; modifications associated with II, 1; substance is the substratum of II, 18; murta and amurta distinotion of II, 38. Caritra-equated with dharma and s'ama I, 7. INDEX Cetana-Sentiency or consciousness; definition of and three kinds of II, 31-32; see also atman and jiva. Chadmastha-One who has not attained omniscience; fruit of following III, 56. Cheda-Default (in the practice of pri-. mary virtues); and Chedopasthapaka is that monk who stands in need of reestablishment in the correct behaviour after he has committed a default III, 9; antidotal procedure against III,. 11-12; guarding against III, 13, 22. Jiva-Soul or the sentient principle; non-concrete nature of I, 55; as one that develops happiness I, 65-66; its, difference and non-difference in di-' fferent births explained II, 20-21; nature of II, 35; space-points of II, 43; as a knower endowed with four life-essentials II, 53; incurrance of karmas by II, 56; modifications of II, 61; description of II, 80; illustration of the karmic bondage of II, 82, 84; bondage resulting from the passional vibrations of II, 83-84; embodiment distinct from II, 90; conditions of material substances not caused by II, 92; discussion about the reception of karmas by II, 23; see also atman and # cetana. 37 pratyaksa-. and paroksa-, distinguished and defined I, 58; karmas instantaneously destroyed through III, 38. Jieya-The object of knowledge; coextensive with knowledge I, 23; scope of I, 23; reficted in and grasped completely by Jina I, 29; its relation with jnana illustrated I, 28. Tapas-Penance, austerity; in the form of fast III, 27. Taijasika (-s'arira)-The electric body II, 79. Trasa (-kaya)-Movable body (or being) that possesses more than one sense II, 90.. Deva-A god, a resident of heavens; nature of his happiness I, 71, 73-75. Dravya-Substance; defined I, 49. II, 3; infinite number of and infinite modifications of I, 49; as made up of qualities II, 1; nature of II, 4; differentia of II, 5-6; origination etc. associated with the condition of II, 7; origination etc. intimately & simultaneously united with II, 10; existential character of and immunity from modificational disturbance II, 11; its relation with qualities and modifications II, 12; satta as the characteristic of II, 13, 17-18; positive and negative aspects of II, 19; two kinds of II, 35; concrete and nonconcrete qualities of II, 38; spacepoints of II, 49; three-fold nature of II, 62. Dravyarthika (-naya)-Substantial viewpoint; non-difference established by II, 22. Dvesa-Aversion (Pk. form dosa); see raga with which it is generally coupled. Dharma-equated with caritra and s'ama I, 7; the soul considered as I, 8; a designation of s'ramana I, 92. Dharma-The principle or fulcrum of motion; property of II, 41; spacepoints of II, 43. Dhyata-A meditator; qualifications of Jnana-Knowledge; coextensive with the self and the objects of knowledge I, 23; all-pervasiveness of I, 23; the self identical with I, 27; its relation with jneya indicated with an illustration I, 28; its enlightenment of objects illustrated I, 30; equated with the understanding of the sacred text I, 34; equated with the knower I, 35; equated with the soul I, 36; two kinds of I, 53; its being pratyaksa I, 54;. II, 104,

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38 . INDEX [ NirgapakaNiryapaka-An ascetic who establishes 1 points of II, 43.; forms and constituents a defaulter-monk in the correct beha- of II, 69; the physical world full with viour; defined III, 10. bodies of II, 76; bodies formed by II, Nirvana-Nirvana or Liberation ; & vay 78; kinds of bodies formed by II, 79. of attaining I, 6; salutation to the Pythaktva-Separateness; defined II, 14. path of II, 107; in the same birth Prades'a-Space-point; predicated of diffewomen cannot attain III, 24 *7-14, . rent substances II, 43; defined and its infatuation as a hindrance to III, 39; scope II, 48. attainment of III, 59-60. Pramada-A lady; why & woman is Panca-paramesthin--The five dignitaries; called III, 24 *8. enumerated and saluted I, 4. Pravacanasara-The essence of the docParamanu-A primary atom; a measure trine vizo, nija-paramatman III, 7.5. of space-point II, 45; nature of and Pravrajyadayaka-A preceptor who inithe aggregates formed by II, 71; process, tiates a monk in the order; defined with illustration, of aggregates formed III, 10, by II, 72-74. Prana-Lifs-essential; four kinds of II, Para-samaya-A heretic creed; para 54; Ten further subdivisions of II, 54 samayika, a follower of the heretic *3; material nature of II, 55; Karmic croed; defined II, 1-2, 6: bondage consequent on the harm ,unto Parigraha-Attachment for parapherna- ' II, 57. lia ; defined III, 17 *2; bondage caused Bandha-Bondage of karmas; its possibiby III, 19; self-realisation endangered lity I, 84; of soul and matter illustrated by III, 21; hindrances due to III, 20 II, 81-82, 85, 86; the doctrine of II, *3-5, 39; acceptable type of III, 23, 87; discussed in detail II, 95-97; 25; see also mamatva. hivosa as a cause of III, 17. Paryaya-Modification; subjected to ori- Bhavya-A liberable being; nature of gination and destruction I, 18; modi. I, 62. -fications of all substances, both present Mamatva-Sense of ovnership, notion of and absent, reflected in knowledge I, mineness; mundane circuit caused by 37; absent paryaya defined I, 38; II, 58; renunciation of II, 98-99, 108. qualities associated with II, 1; a sub-1 III, 15; not even for body Ill, 28. stance endowed with II, 9; substance Murccha-Infatuation, excessive attaoh. as the substratum of II, 18; as the ment III, 39; see also parigraha. ground of seven-fold predication II, Marta-Concrete; defined II, 39; 800 23; defined II, 60; illustrated II, 61. also guna. Paryayarthika (-raya)-Modificational Milaguna --Primary virtue; twontyeight view-point; difference established by ! shed by enumerated III, S-9. II, 22. Moha-Delusion or Infatuation; destruc. Papa-Demerit; defined II, 89. IIT, 58; tion of I, 80, 86, 88-89. II, 102; desee also punya. fined I, 83; as a causo of bondago I, Punya-Morit; really not to be distin- 84; characteristics of I, 85. guishod from papa (90 far as the Hoksa - Liberation; 508 Nirvina. attainmont of Nirvana is considered) Raga-Attaclimont; as a hindranoo to I, 77; defined II, 89. the realisation of spiritual purity 1, 81; Pudgala--Datter; its qualities I, 66. II, as a sourco of infatuation I, 83; as a 40; sound as a form of IT, 40; spaco- ! cnuso of bondage I, 84. II, 87; two

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-Samaya] INDEX 39 kinds of II, 88; illustration of the fruit Sraddhana-Taith; importance of III, of III, 55; soo also dvesa with which 37; as a necessary qualification of a 'it is generally coupled. s'ramana III, 64, Linga-Emblem (viz., the ascetic om- lis'ramana-An ascetic, a saint'; his quali Blem); description and two kinds of fications I, 91-92. III; 26; dharma asi * III, 5-6; that prescribed' for women a designation of I, 92; procedure etc. III, 24 *6 etc. to be observed at the time of the initiaLokan-physical world II, 36; -akas'a tion of III, 2, 7; reflection and appea physical space; origination eto, in II, I rance of III, 4; his caution against 37; constituents of II, 43. cheda III, 13; commission of hins by III, 16; careful activities prescribed Vardhamana-Vardhamana alias Maha for III, 18; responsibility of himsa on vira, the last Tirthankara of the Jainas; he attained liberation in 527 B. C.; III, 17 *1-2; foodlessness of III, 27"; how least karma is incurred by III, saluted along with previous and con- | 31; definition of a self-controlled monks temporary Tirthankaras-I, 1-3. IIT, 40-42; destruction of karmas by Vikatha--Unhealthy gossip; four kinds III, 44; activities allowed for an asceof III, 15. tic of s'ubhopayoga III, 47-49; mutuak Pisoya-The objects of pleasure; as the help among III, 52; the ocoasion when - source of misery I, 64. contact with commoners not forbidden Vaikriyika (Pk. Veivviya) (-s'arira ) | for III, 53; formalities to be observed The transformatory body II, 79. by III, 61-63; Faith to be possessed by v Trata-Vow III, 8: III, 64; malice and vanity leading to the fall of III, 65-66; his mistake in S'abda-Sound; the material nature of cooperating with a lower monk III, 67; II, 40. selection of a colleague by III, 20; S'amo-Equanimity; defined and equated attainments of pefect ascetic III, 72. with dharma & caritra I, 7. S'ramani-A nun III, 24 *14. S'arira-Body; five kinds of II, 79. S'ramanya--Asceticism; misery destroyed S'asana-Commandment or doctrine (of by the adoption of III, 1, preliminary the Jina) III, 75. rites at the time of adopting III, 2; S'uddha--The pure and the perfect one; the preceptor etc, from whom to adopt defined III, 73; attainment of III, 74. III, 3; description of the emblem of III, 5-6; definition of the perfect type Suddhopayoga-Pure manifestation of of III, 14; the fruit of the perfect consciousness; fruit of I, 11; nature of happiness in I, 13; nature of a s'ra. type of III, 72. mana andowed with 14.omnisoience Sravaka-A. householder or a layman in I, 15; as a cause of destroying III, 50; see sagara. misery I, 78; absence of karmic influx s'ruta-kevalin-A scriptural omniscient; in III, 45. defined I, 33. S'unya-Void; defined IT, 52. Sanga-Attachment or association; de-, fined III, 24, Subhopayoga--Auspicious manifestation of consciousness; fruit of 1, 11, 70; Sat-Existence; scope of II, 15; sattacharacteristios of I, 69, II, 65. III, 46; II, 18. morit caused by II, 64; karmic influx Saptabhangi-The doctrine of goven-fold in III, 45; activities sanctioned for a predication; stated II, 23. monk with III, 47-48. Samaya--Moment or instant, an unit of

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" 40 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. " INDEX Sallekhana-Voluntary death III, 24 *16. Samyama-Self-control or discipline; defined III, 39 *21. Samsara-Transmigratory existence; defined II, 28. submission to Sagara-A householder II, 102; duty of III, 50; the highest duty of III, 54; see also s'ravaka. [ Samaya 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 happiness 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. Siddha-A liberated soul; an embodiment of absolute happiness and omniscience, and also a Divinity T, 68; salutation to I, 68 *4. Siddhi-see Nirvana. Sukha-Happiness; in s'ubhopayoga I, 11; in s'uddhopayoga I, 13; equated 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; s'ramana's commission of III, 16; bondage due to III, 17.

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Variant Readings The dialectal form of the Prakrit gathas, though they are physically placed in the Sanskrit commentary of Amrtacandra, is substantially made to conform to the text as incorporated in the Sanskrit commentary of Jayasena, who, as it is evident fiom some of his remarks in his commentaries i 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. A It belongs to Shri Ailaka Pannalal D. Jaina Saraswati Bhavana, Bombay 4, and it is numbered as 534 57 / 136 . 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 Amrtacandra'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 Amrtacandra. 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 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 zrIvikramAdityagatAndAH saMvat // 1497 // varSe jyeSTha sudi 13 // zanivAsare zrI ToDAmahAdurge // zrI mUlasaMghe balAtkAragaNe sarasvatIgacche bhaTTArakazrIpadmanaMdidevA tatpaDhe bhaTTArakazrIzubhacaMdradevAH gurubhrAtA zrImadanadevAstatsiSya brahmanarasiMha tatpustakAt mayA suMdaralAlena lipikRtA iMdoramadhye khapaThanArthaH saMvat 1930 // zrI // zrIrastu // kalyANamastu lekhakapAThakayoH // shrii||shrii|| It can be very easily detected from this colophon that the present MS. is written in Samvat 1930, at Indore, by Sundaralal from a MS., belonging to Brahma Narasimha, which appears to have been written

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42 PRAVACANASARA. at si CAETETI (fania?), in Samvat 1497. Sundaralal says that he copied it for his study; that indicates that he might be knowing Sanskrit, thougli the language of the colophon is not a piece of good Sanskrit ; at any rate, it must be said to his credit that Sundarlal is a faithful copyist. It belongs to Shri Ailaka Pannalal D. Jaina Saraswati Bhavana, Bombay 4; it is numbered as 1370 5 / 309 . It is a paper MS., oblong in size, measuring 12 by 6 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 padimatra 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 Shri Ailaka Pannalal Saraswati Bhavana to employ intelligent copyists to prepare Mss. for the institution; otherwise carelessly written Mss. would defeat the very aim of the institution. 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 A is noted, it means that P agrees with the text printed ; and so forth. When AP both give a particular reading, I could not accept it, because 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, when we are out to build a critical text of Pravacanasira without any bias for a particular commentator, Book I. 1 Pake. 18 A gutarat. 4 A tadha; A cedi for ceva. 12 AP forget for a yet. 6 A PETETOTT, P Qgatoret. 13 AP HET. 7 A agter for FH fear; AP front; 14 AP you for q989. AP arquitsa ht. 1 16P tadha for taha.

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VARIANT READINGS. 17 AP vihUNo; AP dvidi for Thidi. suha tti for suhaMti; A.P eyaMtiyaM for .18 A attha for aTTha. egatiyaM. 18 *1 P padhANehiM. | 61 AP logAlogesu; A tu for hi. 19 AP adidio. 62 ANa hi PNa for No. 22 P sammatta for samaMta. 63 A ahiduA; AP iMdiehi. 24-25 A adhigo for ahio. 64 P sAhAvaM for sambhAvaM. 26 A bhaNidA for bhaNiyA. 65 A visae for visaye. 28 A.P atthA. 66 A kuNai. 29 APNeesu for Neyesu; AP akkhAdIdo.67 AP jadi for jai; A. kAdavvaM; AP 30 A.P radaNa for rayaNa; AP duDujjhusiyaM; tadha for taha. . Pug for 37727. 68 A jadhAdicco; A tadhA for tahA. 31 A astha for aTTha.. 68 *3 P issariyaM for IsariyaM; P tihumaNa 32 P giNhadi; P bhayavaM. ___for tihuvaNa. 33 AP loga for loya. 68*4 P paDibhAvaM for padibhAvaM. 34 "P tajjANaNA; P bhaNidA. 69 P suhovajogappago. 35 PNANaDhidA sance. 71 P sahAvasuddha; A siddhamuvadeso. 36 AP tidhA for tihA; A. dava tti. 72 P NaraNAraga; A.P kidha for kiha. 38 P saMjAdA; A asambhUyA. | 73 A kulisAuhacakkaharA, P kulisAyudhacakka39 A.P paJcakkhamajAda; P palaidaM; P parUviMti. dharA; A suhovajoga; A suhiyA for 40P aha. suhidA. 41 AP garda for gayaM. 74 AP punnANi. 43 AP hi muhido for vimUDho. 75 AP aNuhavaMti. 45 A. odayigA; AP virahidA. 76 A sahitaM, P degsahidaM; AP iMdiehiM; 47 P khAyigaM. A tadhA. 48 A tekAlike, P tikAlige; A. davamekaM 77 A.P saMchanno. vA. 79 A cariyammi. .49 A. kadha for kidha. 79 *6 tilogassa. 51 AP tekAla'; A.P degvisama for visayaM; 81 P labhadi for lahadi. AP sakalaM. 82 P khaviya for khavida. 52 A atthesu. 82 *7 PNANappadhaNA. 52 *2 PNiyada for NicaM. 83 A teNovacchaNNo for teNucchaNNo. 53 AP tadhA for tahA. 85 A tiriyamaNuyesu for maNuvatiriesu. 54 A sakalaM for sayalaM. 86 P mohovacayaM. 55 AP ogiNhitA. 88 AP uvaladdha for uvalabbha. 56-A paraso for phAso; P giNhaMti. 89 A Nicayado. 57 A sahAva tti. 90 P bhahigacchadu. 58 A tattu for taM tu. 91 A savaNo for samaNo. 59 A vitthidaM for vitthaDaM; AP rahida A. | 92 Pdegcariyammi.

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44 -PRAVACANASARA. Book II. 1 P aTTho for asthI. 151 A ekkami, P ekahi for egamhi. 2P parasamayaga. 52 AP ca for tu 3 A jantaM for jaMtaM. 53 P pANacadukkAhi. 4 AP sagapajaehi for saha. 55 A. pANA puNa for te pANA. 5 AP saditti for saditi. 56 AP uvabhuja for uvabhuMjadi. 6 A samakkhAdo; P parasamayo. 58 A dharadi; AP jahadi for cayadi; A. 7 P aDhesu. visaesu. o ur for 59 A faasit; AP for 8 Pazait for fasteit: P la: A kadha, P kidha for kiha. dhovveNa. 10 A ekammi . 60 A pajjAyo for pajjAo. 11 AP pAdunbhavadi; P a for ya. 61 A udayAdu hi.. 13 AP kadhaM for' kahaM. 63 AP so hi for so vi. 65 AP jIve ya for jIvesu. 14 A bhavadi for hodi. 69 AP poggaladavvaM pi for degdavvaM hi. 17 P sadavaTTidaM. 70 P kadA for kayA. 18 P pajAyo. 71 P padesamitto for metto; AP aNubhavadi. 19 A.P evaMvidhaM; A labhade for labhadi. 176 A poggalakAyaehiM. 20 A hodi for havadi. 77 A Na du for Na hi. 21 A maNuo, P maNuso; A hodi for havAda. 78 AP puNo hi for puNo vi. 22 A.P takkAlaM for takkAle. 79 A tejayio; A poggala for puggala. 23 AP pajAeNa. 81 A baMdhadi for bajjhadi in the second 25 PNAraiyaM. ___line. 26 PNAraga. 82 P jahA taha, A jadhA tadha. 29 A silisidi. 83-84 AP visae. 31 A ceyaNAe 85 A poggala for puggala; A aNNoNNamava32 A. atthaviyappo, P aTTaviyappaM; A phala tti, gAho. PphalaM ca. 35 AP cedaNovajogamayo; A. ya ajIvaM for 86 AP titi ya for ciTuMti hi. ajjIvaM. 89 A bhaNida for bhaNiya. 36 P poggala for puggala; A mAyAse for | 91 A. mameda tti for mamedaM ti. bhAgAse. 95 AP suhammi asuhammi. 37 A.P pariNAmA for pariNAmAdo. 195*4. This gatha is not included 39 P aNeya for bhaNega. ____ in Prabhacandra's commentary. 40 P puggala for poggala. 96 P kasAido; P kammaraehiM. 41 A dvANa for ThANa, 97 P NicchaeNa. 48 A desehiM bhasaMkhAdA. 98 A.P jahadi for cayadi. 43 *2 P paMcadavANujjhiya; P bahuppadesavi- 100 P maNNehamappagaM suddhaM. yavattaM. 101 A. suhaduha for suhadukkhA . 44 P paica (1); P puNu for puNa. 104 P sabhAve for sahAve; A dhAdA for 45 Pjaha for jadha, Naha for Nabha. 46P padesa mitta for degmetta, daviya for daca. 105 A mAyadi kima. 49 AP eko for eko, saMkhAdIdA for | 10G A samatta for samaMta; P bhakkhAdIdo. ___ saMkhAtIdA. 108 A tadha for taha. jhAdA.

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VARIANT READINGS. 45 Book III. 1 APdegparimokkho for degmokkhaM. | 30 P samabhigado for deghado; AP bhUlacchedaM. 2 AP vimoido. 31 P uvahiM for uvadhi. 5P rahiyaM for rahidaM. 32 P aDhesu; P degciTThA tado jihA. 6 A degvijuttaM, P vimuttaM for degvimukaM. 33 P vijANAdi; A.P atthe. 8 AP locAvassaka. | 34 A savadA for sacado. 10 A.P chedesUvaThThavagA. 35 A BET for 3797. 12 AP cheduvajutto for chedapautto. | 36 P havadi for bhavadi; AP Nathi tti, 14 P paDivaNNa for paDipuNNa. hodi for havadi. 15 P khavaNe for khamaNe; AP uvadhimmi. 38 AP ussAsamittaNa. 16 A savvakAlaM. 39 A dehAdiyesu. 17 A.P jIvadu for jiyadu; AP samidIsu | | 41 P samabaMdhusattuvaggo; P savaNe for samaNo. ___for samidassa. 42 A yugavaM; A paripuNNaM. * 18 A.P baMdhago tti for vadhakaro tti. 44 A atthesuH AP vividhANi. 19 AP made hi for madamhi; A savaNA for | 45P saMti for hoti. samaNA, A chaDDiyA for chaMDiyA. 47 A vaMdaNaNamaMsaNeNa hi. 20 AP cAjo for cAgo. 48 A jiNeda. 20 *4 P vasthakhaMDaNaM. 49 P cAuvaNNassa, kAyavirAhaNa', pahANo; 20 *5 P has en termination so for the final se (also in the ___next gatha). ___throughout for iBP pattaM for patthaM. 51 A. jadi vi appaM. 21 A tammi for tamhi.. 52 AP sAdhU for sAhU. 22 P khittaM for khettaM. 53 P vijAvaca. 23 AP jadi vi yappaM. 55 A.P bhUmigadANi hi; A bIyANiva. 24 AP appaDi for hippaDi. 24 *8 P viNNAdA for NihivA. 57 A. maNujesu, P maNusesu for maNuvesu. 58 A kaha. 24 *10 P tAsiM tu for tAsiM ca. 60 P asuhovaogarahidA. 24 *11 P sethillaM. 61 A tatto guNado. 24 *13 P dasaNaMhi for desaNeNa, 62 A. uvavA (va?) saNaM; AP bhaNidamiha. 24 *14 P tappaDirUvaM for taM paDirUvaM. 68 AP jahadi for cayadi. 25 AP quoret for forres. 68 *22 I have not been able to 26 P savaNo for samaNo. trace this gatha in P, there 26 *17 P kodhAdiehi caduhi vi. being altogether a different 27 A. tao for tavo. arrangement of gatbas in this 28 A deho Na mametti rahidaparikAme, P dehe section. ___Na (2) mamattirahidaparikammo; A aNigRhaM 69 A pavvaido; A logigo di; A saMjamatafor aNigUhiya. vasaMpajutto vi. 29 A jadhA for jahA. *70 A adhiyaM, P adhigaM. 29 *18 P sAtattiya for saMtattiya. 72P pasannappA for pasaMtappA. 29 *19 P kira for kila. 73 P NovasattA.

Page #569
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 gatha, of the version of Jayasena, following the 29th gatka of the 3rd Book according to Amrtacandra's version. A 1.13 3.34 3.72 3.36 1.40 AgamacakkhU sAhU AgamapucA diTThI AgamahINo samaNo AgAsamaNuNiviTTha AgAsassavagAho AdA kammamalimaso AdA kammamalimaso dharedi AdA NANapamANaM AdAya taM pi liMga Apiccha vaMdhuvaggaM AhAre va vihAre 1.53 2.60 2.23 2.1 2.48 2.41 2.29 2.58 1.23 : 3.13 1.41 3.31 hox 2.71 aisayamAdasamutthaM ajadhAcAravijutto aDhe ajadhAgahaNaM aDhesu jo Na mujjhadi atthaM akkhaNivadidaM asthi amuttaM muttaM atthittaNicchidassa atthi tti Natthi tti attho khalu davvamao adhigaguNA sAmaNNe adhivAse va vivAse apadesaM sapadesaM apadeso paramANU apayattA vA cariyA apariccattasahAveNuppAda appaDikuTuM uvadhi appaDikuTuM piMDaM appA uvaogappA appA pariNAmappA anbhuTThANaM gahaNaM anbhuTTeyA samaNA ayadAcAro samaNo arasamarUvamagaMdhaM arahaMtAdisu bhattI avavadadi sAsaNatyaM avididaparamatthesu asubhovayogarahidA asuhodayeNa AdA asuhovaogarahido iMdiyapANo ya tadhA ihalogaNirAvekkho iha vivihalakkhaNANaM 2.54 3.26 2.5 3.17* 1.43 1.50 2.9 2.37 3.62 2.50 3.29 *20 | uccAliyamhi pAe udayagadA kammaMsA 2.33 uppajadi jadi gANaM | uppAdaTTidibhaMgA vijate 3.63 uppAdahidibhaMgA 3.18 umpAdo paMddhaso 2.80 uppAdo ya viNAso uvaogamao jIvo uvaogavisuddho jo uvaogo jadi hi / uvakuNadi jo vi uvayaraNaM jiNamagge 2.67 / uvaradapAvo puriso 1.18 2.83 1.15 2.64 3.49 3.25

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INDEX OF GATRAS. ___47 2.49 3.14 3.39 *21 3.24 *11 3.56 eka khalu taM bhattaM eko va duge vahugA egaMteNa hi deho egamhi saMti samaye eguttaramegAdI edANi paMcadavvANi ede khalu mUlaguNA eyaggagado samaNo evaM jiNA jiNiMdA evaM NANappANaM evaM paNamiya siddhe evaM vididattho evaMvihaM sahAve esa surAsuramaNusiMda esA pasatthabhUdA eso tti patthi eso baMdhasamAso 3.22 8 3.50 3.58 3.24 *13 1.46 ogADhagADhaNicido orAlio ya deho 3.29 cattA pAvAraMbha caradi Nibaddho NicaM cAgo ya aNAraMbho 2.51 cArittaM khalu dhammo 2.72 cittassAco tArsi 2.43 *2 3.9 chadumatthavihida 3.32 cheduvajutto samaNo 2.107 chedo jeNa Na vijadi 2.100 jadi kuNadi kAyakhedaM 1.78 jadi te Na saMti 2.19 jadi te visayakasAyA jadi daMsaNeNa suddhA jadi paJcakkhamajAyaM 2.24 jadi saMti hi puNNANi 2.97 jadi so suho jadhajAdarUvajAdaM jadha te NabhappadesA 2.79 jassa aNesaNamappA jassa Na saMti 2.34 jaM aNNANI kamma jaM kevalaM ti NANaM 2.25 jaM takAliyamidaraM jaMdavvaM taNNa guNo jaM parado viNNANaM 3.21 jaM pecchado amuttaM 3.24 jAdaM sayaM samattaM jAyadi Neva Na Nassadi 2.92 jiNasatthAdo aDhe 3.28 jIvA poggalakAyA 3.26 *17 | jIvo pariNamadi jIvo pANaNivaddho 3.66 jIvo bhavaM bhavissadi 3.20 *5 / jIvo vavagadamoho 2.93 jIvo sayaM amutto 1.32 jutto suheNa AdA 3.20 *3 | je ajadhAgahidatthA 3.27 2.52 ` 1.47 2.16 2.42 ` m kattA karaNaM kamma kammattaNapAoggA kammaM NAmasamakkhaM kAlassa vaTTaNA se kiccA arahaMtANaM kidha tamhi Natthi kiM kiMcaNa tti taka kulisAuhacakkadharA kuvvaM sabhAvamAdA kevaladeho samaNo kohAdiehi cauhi 1.54 1.59 2.27 1.86 2.43 2.56 2.20 guNadodhigassa viNayaM geNhai vidhuNai geNhadi Neva Na geNhadi Neva......paraM gehadi va celakhaMDa 3.71

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48 PRAVACANASARA. 2.59 2.102 1.24 2.27. 1.61 1.27 1.28 1.80 2.68 2.70 je Neva hi saMjAyA je pajayesu NiradA jesi visayesu radI jo iMdiyAdivijaI jo evaM jANittA jo khalu davvasahAvo jo khavidamohakaluso jo jANadi arahataM jo jANadi jiNiMde jo jANadi so gANaM jo Navi jANadi evaM jo Na vijANadi jo NihadamohagaMThI jo NihadamohadiTThI joNhANaM rivekkhaM jo taM diTThA tuTTho jo pakkamapakaM vA jo. moharAgadose jo rayaNattayaNAso jo hi sudeNa 2.99 3.4 3.69 3.24*7 1.48 2.74 2.73 2,105 1.61 1.38 ) Na hi maNNadi jo . . 2.2 NANappagamappANaM NANappamANamAdA NANaM aTThaviyappo NANaM atyaMtagayaM 2.17 NANaM appa tti madaM 2.104 . | NANI NANasahAvo NAhaM deho Na maNo 2.65 NAhaM poggalamaio NAI homi paresiM...saMti 2.91 NAhaM homi paresiM NiggaMthaM pavvaido 2.103 Nicchayado isthINaM Nicchidasuttatthapado 3.51 NiddhattaNeNa duguNo 1.92 *8 NiddhA vA lukkhA vA 3.29 *19 NihadaghaNaghAdikammo 1.88 No saddahati sokkhaM 3.24 *16 takAligeva savve tamhA jiNamaggAdo 1.44 tamhA NANaM. jIvo tamhA tadhA jANittA tamhA tassa NamAI 2.18 tamhA taM paDirUvaM 1.22 tamhA du Natthi koi tamhA samaM guNAdo 1.29 tavasaMjamappasiddho tassa NamAiM loge 2.26 taha so laddhasahAvo 2.61 taM guNado adhigadaraM taM devadevadevaM 3.24 *10 taM sabbhAvaNibaddhaM 1.52 taM savvavari 2.13 tikAlaNiccavisamaM timiraharA jai diTThI tisidaM vA bhukkhidaM tejo diTTI gANaM . 3.17 *2 | teNa NarA vA 1.37 sa ThANaNisejavihArA 2.98 9 9 2.108 2.. *1 . 3.24 *14 2.28 3.70 1.79 *5 1.52 *2 1.10 9 9 9 9 1.68 *4 Na cayadi jo du patthi guNo tti va Natthi parokkhaM Natthi viNA pariNAma Na paviTTho NAviTTho Na bhavo bhaMgavihINo garaNArayatiriya NaraNArayatiriyasurA NaraNArayatiriya Na viNA vadi NArI Na vi pariNamadi Na Na havadi jadi saddavvaM Na havadi samaNo tti Na hi AgameNa Na hi Niravekkho Na hi tassa taNNimitto 1.79 *6 1.1 *18 1.51 n 7 3.68 *22 1.68*3 n

Page #572
INDEX OF GATHAs. 2.78 te te kammattagadA te te savve samagaM te puNa udiNNataNhA tesiM visuddhadaMsaNa 1.75 [paMca vi iMdiyapANA paMcasamido tigutto pADubbhavadi ya pANAvAcaM jIvo pANehiM caduhiM puNNaphalA arahaMtA pecchadi Na hi poggalajIvaNivaddho 2.54*3 3,40 .. 2.11 2.57 2.55 22 1,49 3.24 * 236 2.6 . 2.85 . davvahieNa savvaM 'davvaM aNaMtapajjaya davvaM jIvamajIvaM davvaM sahAvasiddhaM davvANi guNo tesiM davvAdiesu mUDho / dasaNaNANacarittesu dasaNaNANuvadeso dasaNasaMsuddhANaM dasaNasuddhA purisA dihA paMgadaM vatthU dupadesAdI khaMdA devajadigurupUjAsu dehA vA daviNA deho ya maNo 1.87 phAso raso ya gaMdho phAsehiM puggalANaM 3.42 3.48 bAlo vA vuDDo 2.108 *5 bujjhadi sAsaNameyaM 3.75 1.82 * 2.90 3.15 bhaNidA puDhavibhatte vA khamaNe bhaMgavihINoM ya bhAveNa jeNa jIvo 2.84 2.101 2.69 dhammeNa pariNadappA 1.11 2.21 3.17 3.24 * 3.29 *18 maNuAsurAmariMdA maNuvo Na hodi maradu va jiyadu mucchAraMbhavimukkaM mujjhadi vA rajjadi muttA iMdiyagejjhA mutto rUvAdiguNo moheNa va rAgeNa 1.19 3.11 2.39 2.81 1.84 2.87 1.30 paiDIpamAdamaiyA pakkasu a Amesu pakkhINaghAdikammo payadamhi samAraddhe pappA ihe visaye paradavvaM te akkhA paramANupamANaM vA pariNamadi cedaNAe pariNamadi jadA pariNamadi jeNa pariNamadi geyamahU~ pariNamadi sayaM pariNamado khalu pariNAmAdo vaMdho pariNAmo sayamAdA pavibhattapadesattaM 3.39 2.31 2.95 ratto baMdhadi kamma rayaNamiha iMdaNIlaM rAgo pasatthabhUdo rUvAdiehi rahido rogeNa vA chudhAe 3.55 2.82 1.42 2.12 1.21 2.88 2.30 ligaragahaNe tesiM ligaM hi ya itthINaM liMgehiM jehiM davvaM | logAlogesu Nabho 3.17 3.24 *12 2.38 2.44 2.14

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50 vaNNarasagaMdha phAsA sutIsu vatthakkhaMDa duddiyavadasamidiMdiyarodho vadivadado taM desaM vaMdaNaNamaMsa hiM visa kasA ogADho vejjAvaNimittaM sa idANi kattA sattAsaMbaddhede sadavaTThiyaM sahAve saddavvaM saca guNo sapadesehiM samaggo sapadeso so appA sapadeso so appA saparaM bAdhAsahiyaM sambhAvo hi sahAvI samao du appadeso samaNaM. gaNiM guNaDuM samaNA suddhavajuttA 4 PRAVACANASARA. 2.40 3.24 * 15 | sammaM vididapadatthA 3. 20 *4 | sayameva jahA dicco 3.8 savvagado jiNavasaho savvAbAdhavijutto 2.47 3.47 2.66 3.53 samavedaM khalu davvaM samatubaMdhugo 2.94 1.91 2..7 2.15 2.53 2.96 2.86 1.76 2.4 2.46 3.3 3.45 savve AgamasiddhA savve va ahaMtA ya saMta dhuvaMpadA saMpajadi NivvANaM sutaM jiNo di suddhasya sAmaNNaM suvididapadatthasutto supayaDINa visohI supariNAma puNaM sese puNa tithayare sokkhaM vA puNa dukkhaM sokkhaM sahAvasiddhaM havadi Na havadi jadi so AdA 12,101 : 3.41 3.73 1.68 1.26 2.106 3.35 1.82. 3.24 *9 1.6 - 1.34 3.74 1.14 2.95 *4 2.89 1.2 1.20 1.71 3. 19 1.25 1 "

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310 336 68 amRtacandrAcAryadIkAntargatAnAM kharacitAnAmuktAnAM ca padyAnAM .. varNAnukramasUcI - * pRSThAvA - AtmA dharmaH khayamiti ... .... 116 (1) * AnandAmRtapUranirbhara ... ... ... 375 iti gaditamanIcaiH ... 375 ityAdhyAsya zubhopayoga ... ityucchedAtparapariNateH ... 178 ityevaM caraNaM purANapuruSaiH... ityevaM pratipatturAzaya ..... jAnanapyeSa vizvaM ... .... ** jAvadiyA vayaNavahA ... karmakANDa, 894. jainaM jJAnaM jJeyatattva .... 268 - jJeyIkurvannajasA ... 269 . * giddhassa NiddheNa ... * 228 jIvakANDa, 614. NiddhA NiddhaNa' ... .... * jIvakANDa, 612. tantrasyAsya zikhaNDi dravyasAmAnyavijJAna dravyasya siddhau caraNasya ... 270 dravyANusAri caraNaM * 269 dravyAntaravyatikarA ... nizcityAtmanyadhikRta ... . 116 - paramAnandasudhArasa * parasamayANaM vayeNaM... karmakANDa, 895. vaktavyameva kila ... .... 295 vyAkhyeyaM kileM ... ... sarvavyApyekacidrUpa ... .. helolluptaM mahAmoha... ... ... ... * The verses marked with asterisk alone are quotations, and the rest are all composed by Amrtacandra in various contexts in his commentary. The manner in which the verse anandamrta etc. is introduced perhaps indicates that it is a quotation. ... 178 2 373

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jayasenAcAryaTokAyAmuktAnAM padyAdInAM varNAnukramasUcI 29 206 29 121 275 29 228 " pRSThAkAH avApyoralopaH ... ... ... ... 3 aMtimatigasaMghaDaNaM ... ... ... 304 - karmakANDa, 32. utpAdavyayadhrauvya... ... ... 136,153 tattvArthasUtra, 5,30. ekaM dvau trIn vA... ... tattvArthasUtra, 2,30. eko bhAvaH sarvabhAva ego me sassado ... ... ... 108 mUlAcAra, 48 audayikA bhAvA(?) ... ... 59 kAyasthityarthamAhAraH ... ... 29 dohApAhuDa, 216. (1) kiM-palavieNa bahuNA vArasa aNuvekkhA , 90. guNajIvA pajjattI... ... ... 321 jIvakANDa, 2. chaTTo tti paDhamasaNNA .... jIvakANDa, 701. jesiM atthisahAvo. paJcAstikAya, 5. jo sakalaNayararaja. Na balAusAhaNaTuM... mUlAcAra, 481. Niddhassa giddheNa ... ... jIvakANDa, 614. NokammakammahAro, tavasiddhe Nayasiddhe / siddhabhakti, 20. dezapratyakSavid ... 343 cAritrasAra pR. 22. puDhavI jalaM ca ... ... 185 jIvakANDa, 601. puMvedaM vedaMtA ... ... 304 siddhabhakti, 6. bhAvA jIvAdIyA ... ... 121 paJcAstikAya, 16. bhAvAntarasvabhAvarUpo 137 bhiNNau jeNa Na jANiyauM dohApAhuDa 128. bhuktyupasargAbhAvAt ... nandIzvarabhakti () mamattiM parivajjAsi ... 309 mUlAcAra, 45. mukhyAbhAve sati... ... AlApapaddhati. mohassa baleNa ghAdade ... karmakANDa, 19. . . . ... .vyApakaM tadatanniSThaM ... ... 37 . .. .. . zuddhasphaTikasakAza . saddo khaMdappabhavo . / . : .sadA khappabhavA samaguNaparyAyaM dravyam tattvArthasUtra, 5,38. (1) samasukhazIlitamanasAM ... samyagdarzanajJAna ... tattvArthasUtra, 1,1. samAhArasyaikavacanam 282 sAvadyalezo ... khayambhUstotra, 58, :::::::::::::::::::::: ::::::::::::.. ::::::::::: 32 304 28 paJcAstikAya, 79. ...

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1 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: 88 n2 means p. 88 foot-note No. 2; and 102-n5 means that the occurance is on p. 102 and also in the foot-note No. 5 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, 108-9. Abhayadeva, 80 n1, 88 n2. Abhayasuri, 108. Index to Introduction. Abhinava Pampa, 104 n5. Abhinava S'rutamuni, 109. Acaladevi, 105. Acaranga, 50 n2, 88 n4, 96 n2, 117 f. Acara-pahuda, 25. Acarasara, 40 nl, 102-n5, 104 nl. Adharma, (the principle of rest), 43, 62 f., 63 nl, 64. Adipurana, 11 n2. Aditi, 93. Agama, 92-nl. Agrayaniyapurva,11. Alapapaddhati, 66 n2, 101, 102 n5, 103. Alapapahuda, 25 nl. Alocanu, 27, 41-2. A Manual of AMg. grammar, 115 n2, 119 n2. Amarahos'a, 102 n5, Amitagati, 39 nl. Amrtacandra, 2, 19, 36 n2, 42 n4, 44, 45 nl, 48-n2, his recension of Prava. 50 ff., Prakrit gathas translated by 53 f., 54-n2, 66 n2, 68 n4, his works, date etc, 97., 102-3, 107-8, 110-11. Anagura-bhatti, 27. Anantakirti, 80 nl. Anantavirya, 80 nl, 124. Anekanta, 4 nl, 5 n5. Anga, 11-n2, 16, 25, 27, 32-3; dharin, 17. Angalsara) pahuda, 25 nl. Anguttaranikaya, 27. An Idealistic view of Life, 79 n4. Ahamkara, four bodies opd. with 71. A History of Indian Phil., 88 n5, 91 n4. Ajita Kesakambali, 70 n3. Ajivika, 95. AIYANGAR, 20 nl. Ajjamamgu, 15 n3. see Arya Mamksu. Akalarika, 13, 21, 24, 68 n4, 80 nl, 85-7, 100, Aratiya, 11 101 n2, 124. Akus'a, 43, 63. ANANDA KAUSALYAYANA, 95 nl. Anekinta, same as Syadvada, 87 ff., 91 n4, Anirvacaniyatavada, alleged derivation of Syadvada from 88 f. Annals of the B. O. R. I., 2 n4, 10 nl, 17 n2, 39 nl, 104 n3. etc. Antagadadasao, 119 nl. Antanantika, 88. Anugita, 73 nl. Anupreksas, 34, literature on 39 nl, summarised 40. " Apabhrams'a, forms in Paumacariya 23, forms in Pahudas 37, verses in Rayanasara 39, 121 eto, Aptamimamsa, 80 nl. Aradhana, 102 n5. Aradhana-Kathakos'a, 6 nl. Aradhana(sara) pahuda, 25 nl. Ardhamagadhi, 55 n2, non-Maharastri elements in 115, etc. Ardhamagadhi Dictionary, 86 n1, 87; -Reader, 15 n2, 123 nl. Arhadbali, 11 Arthas'astra, 21 Arungalinvaya, 2, 3, 11 Aryaganga, 48 Aryamamksu, 11, 15 n3. Aryamangu, 11 n3. Asada, 114 n5. As'adhara, 98, 101, 103. Ascetic practices, 96. Asceticism, in Jainism 95f. Asiatic Researches, 2 nl. Asoka text and Glossavy, 116 n9. As'oka, 120. Astasahasri, 80 nl.

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54 PRAVACANASARA. Astas'ati, 80 nl. Bhava-linga, 32, 35. Astikaya, 43f., 62. Bhava-tribhangi, 108. As'vaghosa, 112, 116, 125. Bhavisattakaha, 124 02. Atmakhyati, 98. Bhavyasena, 33. Atman, different views on 70f. BHOJABALI SHASTRI, 108 2. Atmavidya, 95. Bhutabali, 11, 123. Atomic theory, different views on 81ff.. Bibliography of the Sanskrit Drama, 48 n2. Avas'yakas, 41f. Bimbisara, 96 n3. Avas'yaka-niryukti, 123 n2. Balha pahuda, 5, 9, 16, 30f., 37, 52. Avas'yaka-sutra, 28. Bondage, Causes of 46. Ayadana, 30. Boppana Pandita, 106. Ayariya-bhatti, 27. Brhat-sarvajna-siddhi, 80 nl. Ayuramgasutta, 119 n3. Brahmadeva, 101 n5, 102. AYYANGAR M. S. R. 15 02, 20. .. Brahmajulasulta, 70, 80. Brahman, 76f., 84f. Badarayana, 91 94. Brahmasutra, 1, 91 n4; -bhasya 87 n4. Bahu, 33. Brahmi, 7, 9-N3. Bahubali, 33. Bruchstricke Buddhistischer Dramen, 116 n4, 125 n1, BAHUBALI SHARMA, 108, Buddha, 34; Omniscience of 77, 88, 96. Balacandra, 12, 15, 19-01, 50, 104ff. and foot. Buddhi or Bodhi-pahuda, 25 nl. notes thereon. Buddhism, 49, Jainism contrasted with 64, omni. Balacandra, of Ingales'varabali, 109. science in 77, Atomism in 83, 89, Samkhya Balakapiccha, 4-n5. and Jainism cpd. with 94f. Balatkaragana, 9 n4. BUHLER, 49. Bulavabodha, 110f. Ballala, 105 nl. Calukya, 12. BANARASIDASA, 15 n2. Cambridge History of India, 15 n2. ' Bankapura, 8 nb. Camundaraja, 102f. Bandha(sura) pahuda, 25 nl. Canda, 115-n3, Burasa-Anuvekkha, 2,5, 21-2, 2901, 39ff., 3901, Candragupta, 15. * 86-n3, 103. Candr amauli, 105. Barapura, 7. Candraprabha.carita, 40 nl.' BARNBTT, Preface. Carana-pahuda, 25 nl. BEOHARADAS, 64 n1, 67 nl.. Caritra, 27, of monks and laymen 29. BELVALKAR S. K., 22 n2, 63, 70 n1-2, 76 n2, 79 Caritta-pahuda, 29., 37, 47. n2, 87 n2, 94 nl, Preface. Caritrasara, 102-4 and n. Bhadrabahu, 5, 9, 14, 15-13, 16., 21, 24,32, Carvaka, 80,-91. 123. Catalogue of Sk, and PK. M88, in C. P, and Berar, Bhagavadgita, 1. 4 n1, 49 nl, 100 94. Bhagavatisutra, 48 nl, 68 nl, 86 n2, 87., Caturmukha, 34. Bhagavati Aradhana, 33 n3, 39 al 123 n2. Cediharam, 30. Bhaktamara, 110. CHAKRAVARTI A., 5-n6, 6-n2, 12f., 14, 19f., 42 Bhakti Texts, 26f. n4, 63 nl, 81 n1, 86 n8, 91-n4, Proface. BILANDARKAR, R. G., 11 n2, 49, 73, 121. Chandos'ataka, 111 n2. Bhanukirti 105-6. Chappahuda, 36, 121f. Bharata, 23, 125. CILATTERJED, 124 pl. Bharata Natyas'astra, 115 02. CHAUGULE A. P., 109. Bhasa, 23, 111-12, 116, 119, 124. Citrakutapura, 3f. Bhusa's Prakrit, 111 n4, 116 2 etc. Conjeepuram, 13, 20, 23. Bhasyavrtti, 100. Constructive Survey of Upa. Phil., 79 n3. Bhatta, 100; see Kumurila. . Counter Attack from the East, 79 n4, 90 n2. BHATTACHARYA H. S., 63 nl. Culinahuda, 25 nl. BHATTACHARYA B., 101 nl. Cirni, 121. Bhattakalanka, 40 nl; sce Akalanka, Cirni-pahuda, 25 nl. Bhiva, 32F. Bhavand-sandhi-prakarana, 39 nl. Damagandi, 105-6. Bhcivapuhuda, 321., 37, 42, 102 5. |Damsara-pikuda, 29

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Pu Dandaka, 33. Darsanasara, 8-n1, 11, 15 n4, 21, 101. DARWIN, 89. Das Aupapalikasutra, 119 n2. Das'abhaktis, 102 n5; See Bhakti Texts.. DASGUPTA S. N., 88 n5, 89, 91 n4. Das'apurvin, 11. Dasaveyaliyasutta, 54, 88 n4, 96-n1-2. Davvasamgaha, 63 nl. 67 n4. Dayananda Commemoration vol. 70 n2. Democritus, 83. DENECKE W. 36 n2, 37, 121f. Des'igana, 3, 10, 105. Deva, 31. Devacandra, 8. Devarddhigani, 123. Devasena, 8, 11, 21, 101. Dhadasi-gatha, 98, 101. Dhanapala, 124 n2. INDEX TO INTRODUCTION. Dharasena, 11, 18 n2. Dharma, (the principle of motion), 43, 62f., 63 nl, 64. Dharmacandra, 111 n2. Dharmadhyana, 35. Dharmakirti, 80 nl. Dharmamrta, 98 al, 103. Dharmapariksa, 4 n5. Dharmaratnakara, 102. Dharma-s'astra, 36; -sutra, 96. Dhatu (element), 81 n1. Dhavala (commentary), 3, 4, 5 n3, 18, 21, 53, 54 n2, 99, 102 n5. Dhavala, 39 nl. DHRUVA A. B., 50 nl, 85 n2, 86 n2-8, 87ff., 91 n4, 103 n4. Die Lehre vom Karman etc., 72 nl. Digambara, 1, 7, 9, 10, 11, 13f, 21, 24f., 28, 33 n3, 39 nl, 52, 54, 66, 86, 96, 99, etc. Digambari Language, 122. Diksa, 31. Dipayana, 33. Ditthivada, 27. Divinity, Jaina Conception of 91f., Vedic and Jaina notions of 93f. Divvapahuda, 25 nl. Dohapahuda, 103. Do-kiriyavada, 48. Dravida-samgha or gana, 2f., 10, 12, 21, 23. Dravya, see substance. Dravya-linga, 32, 35. Dravyarthika-naya, 67f., 91 nl. Dravyasamgraha, 102-n5, 104. Dravya(sara) pahuda, 25 nl. Drsti pahuda, 25 nl. Drstivada, see Ditthi DUTT, 88 nl, 97 nl-3. DUTT N. 96 n3. Dvadas'a-bhavana, 39 nl. Early Buddhist Monachism, 88, nl, 97 nl-3. Early History of Buddhism and B. Schools, 96 n3. Early History of India, 15 n2. EDDINGTON, 89. Epigraphia Carnatica, F. notes on 1-10, 19 n4, 105 n2-8, etc. Epigraphia Indica, 9 n6, 102 nl, etc. Ekadas angin, 11. Ekangi, 11. Elacarya, 2, 3f., 3 n5-6, 12f., 20f. Elalasingha, 13. Encyclopedia of R. and Ethics, 83 nl, EINSTEIN, 89. Epicurus, 83. Eyamta-pahuda, 25 nl. FADDEGON B., Preface. Festgabe Jacob, 36 n2, 121 -n4, Festschrift M. Winternitz, 71 n2-3. Ganabheda, 1 n2. Gapin, 97. GEIGER, 112ff. notes. Gautama, 1-n1, 67. Geschichte der Sanskrit philologic, 72 nl. GHOSH M., 115 n2. 55 GHOSHAL, 63 nl, Preface. Girnar, 7, 9; -Edict, 120. GLASSENAPP H. V., 72 nl. God, in Jainism 91f., in Veda 93f. Gommatadeva, 106. Gommatasara, 24 n2, 51, 82 n2, 99f., 102 n5, 103f. Govinda, 6 n2. Govindaraja, 12. Grammatik der Prakrit-Sprachen, 49 n6, 112 n12, 115 n2, 121 nl. Grdhrapincha, 2, 4f., 5 n3. GUERINOT, 2 nl. Guna, see quality, meanings of 67f., 73f. Gunabhadra, 37. Gunadhara, 11, 15 n3, 18 n2. Gunarthika-naya, 67f. Gunasthana, 31, 34, 45. Gupti, 29, 41. Gymnetai, 97. Gymnosophist, 97. Haribhadra, 17, 28 n2, 53, 54 n-1-2, 68 n4, 87, 118. Harivams'a-purana, 11 n2, 15 n3; 39 nl (of Dhavala). Holacarya, see Elacarya, 4, 12 n3. Hemacandra, 23, 112-n11, 115, 119 etc. 1

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56 PRATAQANASARA, , Hemagrama, 4, 12. Jayasena, alias Vasubindu, 17, 102." Hemaraja Pande, 42 n4, 110f... Jayagena, the teacher of Dharmagho$&, 102, Henotheism, 93. Jayasena, the teacher of Jinasena, 102. HERAS E., 20 nl. Jayasena, 2, 8f., 12, 15, 18, 19 n1, 42 04, 44, 45 HIRALAL Prof., 1 n4, 6 nl, 110 n2. Preface. nl, 48ff., 91 n4, 101ff., 106, 112f. History of Indian philosophy, 70 nl, 76 n2, 94 pl. JHAVERI M. R., Preface, FIOERNLE, 2, 10, 11 n2, Preface. Jinabhadra Ksamas'ramana, 18, 41 nl, HULTZSCH E., 2 ni, 10 n3, Jinabimba, 31. HUME, 76 n3. Jinacandra, 7, 9. JINADAS Pt. 26 n2. Icchakara, 30. * Jinamudda, 31. Indian Antiquary 2 nl-3, 9 n7, 10 n5, 12 nl, 22 | Jinakalpi, 96. n2, 49 n2-3, etc. Jinamati, 109 n7: Indian Literature, A History of 36 n2, 50 nl, 96 Jinapravacana-rahasyakos'a, 98. n2, 100 n4. Jinasena -of Adipurana, 11 n2, 102. Indian Historical Quarterly, 63 n1, 88 n3, etc. Jinasena -of Harivams'a 11 n2. Indian Logic, 100 n4. Jinavijaya, 110 n4. Indian Philosophy, 91 14, Jiva, nature of 43, 45, 63 etc. Ingales'varabali, 109. Jivapahuda, 25 nl, Indranandi, 3., 5, 11, 14, 18. Jivasthana, 31, 45. Indranandi Yogindra, 4. Jnana, simultaneous with dars'ana 41 nl, is'opanisad, 29 n2. Jflanaprabodha, 7. Istopades'a, 102 n5, 103. Jfianarnava, 39 nl, 103. JOAD C, E, M., 79-84-5, 90-n2. JACOBI H., 17 n1, 23-n], 36 nl, 49, 64, 83, 87 n4, Joni pahuda, 24. 91 n4. 100 n4, 112 n11, 119f., 124-n2, Preface. Jonissara) pahuda, 25 nl. JAGADISHCHANDRA JAINA, 63 n1, 97 n4. Journal of the U. of Bombay, 10 n2, 111 n3. Jaina Gazette, 54 n4, 63 n1, 84 n1, 85 n3, 95 nl. JUGALKISHORE Pb., 10 n6, 11 n2, 14, 16, 19, 22 Jaina Granthavali, 24 n3, 39 nl. 02-3, 100 n4, 103 n5, 107, 108 n4. Jvalinimata, 4, 12 n3. Jaina Hitaishi, 7 nl, 8 nl, 9 n4, 11 nl, 15 n4, 22 n2, 97 n4, 100 n4, 110 n3. Jaina Hostel Magazine, 96 n2. Kadamba, 12., 11. Jaino Jagat, 22 n3, 97 n4. Kadamba-Kula, 19 03. JAIN K, P., 96 n2. Kalidasa, 23, 119, 121. Jaina Maharastri, 115f. Kalpasutra, 15 n3, 122 n3. Jaina Sahitya Sams'odhaka, 17 n1, 63 nl 87 nl, Kamalas'ila, 80 nl. 100 n4 KAMPTZ KURT von, 33 n3. Jaina Sauraseni 49, 115, 118f. 121ff, Kannada, 104f., 124. Jaina Saurastri, 122. Karamunda, 6. Jaina S'iluleksha-samgrahah, 1 n4. Karma, 69f., 71, Jaina theory of 72-n1, 95 nl. Jaina Siddhanta Bhaskara, 2 n2. Karma-prabhrta, 11, 15. Jaini, 110. Karma-vipaka-pahudo, 25 nl. JAINI J. L., 45 n1, 63 n1., Preface. Karnataka Kavicarite, 8 no, 22 n2, 104 al and n5. Jainism, creation not accepted by 63, realistic Kartikeya, 39 nl. tone of 63, Space according to 64, Vedanta Kasaya-prabhrta, 11, 15, 15 n3. and Buddhism contrasted with 64, Substance, Kastha-samgha, 98. quality and modification in 65f., gunas in 66, Kathopanisad, 92 n2. Atman in 70, matter according to 71f., simila- Kattigeyunuppckthu, 121f. rity of Sankhya with 63, 71, 94, Omniscience Kautilya, 21. according to 73f., Vedanta cpd. with 75, Kavicarite, 106 n4. Vais'esika atomism and that of 82, charge of 1 Kapotsarga, 41f, nastikata on 93, its place in Indian reli- Keith A. B., 73 nl and n3, 94 nl, 112 ns. gious thought 94f, etc, etc. Kelavu Kannada Kavigala Jivana-la-vicara, 104 Jambu, 15 n3. 4-5. Jayacandra, 45 nl. Kes'iraja,124 02. Jayadharala, 3, 11 n2, 15 n3, 21, 85 n3, 99, 100 Kirtivarmat, 12, ol, 102 n5. Kleitarchos, 97

Page #580
INDEX TO INTRODUOTION. Fumankirti, come in 24 ff., Knowledge, Jaina, Nyaya and Vais'esika on 744. Maharastri, AMg, canon influenced by 54 02, Koodakunda, see Kundakunda. 119f., 113. Kondakundi, 23 n2. Mabavira, 1, 11, 67, 75, 87f., etc. Konow, 120. Mahayana, 77. Kramapahuda, 25 nl. Nartruyaniya, 70. Kriyakalapa, 26-n4. Maladharideva, 105. Kriyasarapaluda, 25 nl. Mallisena, 101 n4-5, 109f. Kriyavadin, 33. Manibhadra, 103. Ksanikavada, 70. Manimelalar, 13. Ksapana(sara) pahudo, 25 nl. MANOIARLAT, Ft., Proface. Kumara, 39 nl, 121. Mantra-laksana, 12-13. Kumara Maharaja, 13. Marana-samuli-painna, 33 n3, 39 n1. Kumaranandi, 9, 101. Murganasthana, 31Kumarapala, 111. Markandeya, 120. Kumarila, on Omniscience 76., 80 nl, 101-n2. Mathivaran, 6. Kumudacandra, 7. Mathura-gamgha, 101. Kumudacandrika, 7. Matter, nature or karman as a form of 69, discu. Kundakirti, 18, 26. ssion about 71f. Kundakunda, somo information about 1ff.. date | Maulika-Samkhya, 71. of 10 ff., works of 24ff., Pravacanasara of Max Muller, 25, 67, n3, 71 15,73 n4, 75 n1, 85 49ff., his philosophy reconstructed 62 ff., his nl. commentators 97ff., Prakrit dialect used by Maya, 92. 111ff., etc etc. Mayidavolu, 13. Kundalinda Acarya yamce caritra 7 nl. Mayura-piccha, 4-n5. Kundakundanvaya, J-n2, 10, 12, 19, 105. Meditation, nature of 35. Kundalata, 7. Meghacandra, 105. Kundakundapura, 4f., 11, 14, 17, 26. Megasthenes, 97. KUNDANGAR K. G., Preface. Meghavijayagan, 98-n5. Kundas'resthi, 7. Mendicancy, antecedents of Jaina 97. Kual, 13, 15, 206. Merkara, 14, 19, 22.n3. Kurumarai, 6-n2. Mimamsa, 70, Omniscience according to 7Sf. Modification (paryaya), 6 4f., 66f., 68.04. Labdhi(sara) pahuda, 25 nl. Mollhapahuda, 34f., 37, 99, 102 n5. Laghu-sarvajna-siddhi, 80 pl. Monachism, 97f. Lala Bulakidasa, 110. Monk, a Jaina 95f, Legends, in Jaina Literature, 33 n3. MORAES G. M., 19 n3, Leucippus, 83 Milacara, 22-n1, 26-n2, 33 n3, 39 n1, 40, 42-n1-2 LEUMANN, 49, 119 n2, Preface. 96, 103, 121, 123 n2. 124 Liberation, Jainism on, 94, women barred from Mulaguna, 27, 54 n3, 95. 30. Mulasamgha, 1 n2, 10-n4, 21, 23, 101, 105. Irmgapahuda, 35f. Mysore and Coorg frona Inscriptions, 3 pl, 15 n2. LODGE, SIR OLIVER, 89f., 90 nl. Lohacarya, 18. Nagadeva, 105. Lohavibhaga, 22 n3. Nagabasti, 11, 15 n3. Loyapahuda, 25 nl. Nagaraja, 6 nl. LUDERS, 116-14, 125-nl. Nandnlala, 110. . Nandi-gana or samgha, lf., 9f. MACDONELL A. A., 76 nl. Nandi-sutra, 15 n3, 41 nl. Madhupinga, 33. Nandis'vara-bhalli, 28. Mudura-samgha 13, 20, 21, NARASIM IIACARYA R., 22 n2, 104 04-5. Magadha, 15, 21, 24f., 93, 123. Nastikata, Jainism and 93. Magadhan Religion, theory of 95. Nataka, three works of Kundakunda called 4S. Magadbi, 119. Natakatraya, 1, 49 Maghanandi, 9 (of Nandi gamgua), 11, 105 | Natyas'astra, 23, 123. (colleague of Balacandra). Navas'abdaracya, 3 nl. Mahalarma prablisla, 11. Naya, 42, 67, 8 5f., 01 nl. Maha mati, 2 nl. Nayacalra, 103, 110,-vacanikii 111. Mahapurana, 102-n2. Nayakirti, 104 and o.f.

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58 PRAVACANASARA, Nayapahuda, 25 nl. Pali Literatur and Sprache-1128. notes, Nayavada, 84, 85f., traced back in Jaina Lite. Pallava, 13, 20, 22-3. rature 86, cp. with special sciences, 90, 91 nl. Pamcaparametthi-bhatti, 28. Navatattva, 54 n3. Pamcasutta, 28-n2, 96 n3. Nemicandra, 101, another 105. Pamcatthiyasangaha, see Pascastikaya 42-14. Nemidatta, 6 n2. Pancadas'i, 73. Nidana, 33 p1. Parcadkikara, 18. Nihpiccha-samgha 101. Pascanamaskara-stotra, So nl. Nijjutti, 54 m2, 80, 124. Pascapratilramana, 26-06. Nuakcsi, 20. Paicastikaya, If., 5 n6, 8., 12-n2, 19-n2, 42., 48, Nirayavaliyao, 119 nl. 52, 63 nl, 67 n4, 70 n3, S1 nl, 82 n1, 84 n 2, Nirgrantha, 7, 9, 30, 54 p3, 96 etc. E6, references to nayas in 86 n3, S7-03, 91f., Nirvana, of Mahavira 27f. 98ff.. 108. etc. etc. Niryapaka (or maka), 97. Pascavargapahuda, 25 nl. Nis'caya-naya, 44f., S6, 91 nl. Pandavapurana, 9, 110. Nisidi, 105-n9. PAXGAL T. N. 7 nl. Nitayapahuda, 25 nl. Pannavana-sutta, 100. Niyamasara, 22 n3, 40f., S1 11. Parama bhakti, two kinds of 41f. Nivvanabhatti, 27f. Paramadhyatma-tarangini, 98 03. Nokammapahuda, 25 nl. Paraminu,-vada, 81f. Nudity, 96. Paramatmaprakas'a, 102 n5, 106. Nyaya, 65f., substance and qualities in 66f., soul | Paramartha-naya, 86. according to 71, possibility of Knowledge in Parasamaya, 45. 74, Omniscience in 78,-'astra 36. Parikarma, 4, 18, 26. Nyayalos'a, 66 n1, 67 02, 71 nl. Paryaya, see modification. Nyayavatara, 100 n4. Paryayarthika-naya, see naya, 91 nl. Nyuya-Vais'esika, 63f., gunas in 67, Atomism Pataliputra, 24-5, 123. 82f. PATILAK K. B., 12, 14, 16, 19, 22 n2, 49, 80 nl. Patimok kla, 96-n3. Oglatapahuda, 25 ol. Patrakesari, 80 nl. Old Amg., 125. Patraparihs, 9-18. Old Magadbi, 125. Painacariya, 23. Old S'auraseni, 116, 125, Paumanamdi, 2, 102. Origir and Development of Bengali Language, 124 Pava, 28-nl. nl. PAVOLINI P. E., 42 n4. Omniscience, nature of 41, exposition of the | Pavvajja, 31. theory of 73f., Upanisads on 76f., Buddhists Payadha-pahuda, 25 nl. on 77, Kumarila's attack on 77f., Samkhya Payapahuda, 25 nl. etc. on 78, Religious experience and 79., PETERSON, 97 n4, 101 05. 102-n2-3. Bibliography on 80 nl. PISCIEL R., 49, 112f., 115 n2, 121 nl, etc. Ontology, Jaina and Samkhya 62f. Prabhacandra, the pupil of Puspanapdi 12; the Outlines of Jainism, 63 n1, 64 n2. commentator of Das'abhalli 26-n4; the comme. ntator of Praracanasira, 50., 108f. 111; Padapujyasvami, 26 n6; see Pujyapada. the colleague of Balncandra 103; author of Padima, 30. Prameya-lamala-murlarda 80 ml Padmanandi alins Kundakunda, 2,5, 6 n2, Sf., | Prabhrta, 24f., 102 n5; -ara, 49 n3; -traya, 1, 11, 14, 178.; teacher of Sakalakirti 14; colleague 13, 48. of Balacandra 105. Prades's, 63. Padmanandi, 39 nl. Prajapati, 93 Padmaprabha Maladbarideva, 22 n3, Date of Prajnapana, 41 nl, 40 n1, 42, 101. Prajiapti, S6. Pacsikahanayan, 119 nl. Prakirrahr, 123 n2; sco Painna. Pabudas, critical romarks on 36f. meaning of the Pre-classical Prakrit, 121. word 24. Prikrla Laksara, 115 n3. PAI, 104 n5. Prakrit, 13, 23, 49, 111ff., etc., etc. Painna, 33 n3, 51 02. Prakti, 48, 63, 70., 73, 94. Pali, -forms compared 112. Pralii puhuda, 25 nl.

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INDEX TO'INTRODUCTION. Pramana pahrida, 25 nl. Pramana-pariksa, 9 ns. Prameya-Kamala-murtanda, 80 nl, 103. Pras'na-vyaharananga, 88 n2. Prasthana-traya, 1. Pratikramana, 27, 41f., --Sutrcs, 28, 42-n3, Pratisthu-patha, 17, 102, Pratyakhyana, 41f. Pravacanasara, 1, 9, 15 nl, 19-12, 23, 49ff. text of 50f., Summary of 54f., Philosophical aspect of 62f., monastic aspect of 95f., commentators of 97ff., Prakrit dialact of 111ff., etc. etc. Pravrajyadayaka, 97. PREMI N., 6 nl, 7 nl, 11, 148., 22 n2-3, 97 n4, 98 n2, 110 n3, 111 n2. PRINTZ, 111 n4, 112 n2, 116 n2, etc. Pudgala, see matter, 43, 62, 718. Pujyapada, Videha visited by 8-n6, 9, 18, 21; bibliography on 22-n2; Bhaktis attributed to 26-n5; 37, 40-nl, 53, 68 n4, 92 n2, 100-n5, 102 n-5, 124, etc. Punyasrava-Lathakos'a, 6-nl. Puiana Kassapa, 95. Purusa, 48, Jiva comparod with 63f., 70., 94, etc. Purusirtha-siddhyupaya, 53, 93. Purva (also Puvva), 11, 16, 27, 32. Puspadanta, 11, 123. Puspanandi, 12. Pustakagaccha, 3, 10, 103, S'abda-manidarpana, 124 n2. , . Saddars'ana-pahuda, 25 nl. Saddars'ana-samuccaya, 103. Sagarapandi, 104 n4, 105-n1, 106, Sakalakirti, 14. . Salami-pahuda, 25 nl, S'alisiktha, 33. Sallekhana, 33 nl. Samadhus'ataha, 37, 86 n2, 102 n5. Sumaitsaphalasutta, 87. Samantabhadra, 3, 13, 14, 18, 24, 80.nl, ., 92 n2, 102 05, 124, etc. Samaruccanali, 100 n4, 112 nll. Samavasarana-stotra, 102 n5. Samavayamga, 27. Samavaya pahuda, 25 nl. Samayaprabhriam, 12 nl; see Samayasura. Samayasura, 1f., 9 n5, 16., 19 n2, 24 n1, 37, 45f.,' 54 n3, 86, 98, 101 n6f., 108, 121, Samayasara-Kalas'a, 98-9. Samayika, 41-2. Samgha, 97. Sambodhasaptati, 53 n3. Sankhya, Kundakunda's refronce to 48; Jaina ontology cpd. with that of 63; Dharma and Adharma in 64; gunas in 67; Atman in 70; similarity of Jainism with 71, 94f.; earlier form of 71; bodies in Jainism cpd. with Ahamkaras of 71; three upayogas cpd, with gunas 72; Omniscience in 79. etc. Sumkhya-krila, 64 nl, 71 n5, 73 nl. Samkhya-pravacana-sutra, 71 n5, 88 n5. Samkhya System, 73 nl, 94 nl. Sanimatitarka, 41 nl. Samthana-pahuda, 25 nl. Sanjaya Belatthiputta 87. S'ankara, 76, 91 n4. Sanmati(tarla) pralarana, 67 n1, 68 n4, 30 nl, 87 nl, 99, 100-nl and 4, 103-n5.. Sanskrit Drama, 112 ns. S'antaraksita, 71, 77, 80 n1 101. $'untzbhahts, 28. S'antyastala, S n6. Saptabhangi, 43, grammatical interpretation of 85 n3, 87, 91 4.; see Syadvida. Saptapadartha, 54 n3. Sarasvati gaccha 10. Sarmanes, 97. Sarojabhaskara, 108f. Sarvajnata, see Omniscience. Sarvanandi, 22 n3. Sarvirthasiddh, 21-n1, 33 nl, 40, 53, S2 n1, 100 25; -tippanaha 102 n5. Sassatarada, 70. S'as'vatavada, 70 n3. Sathhandagama, 4, 11, 15, 178., 22, 26. Satprabhitudisangraha, 12 pl. . Quality, the theory of qualities discussed 64f, Siddhasena on 67, different authors on 68 n4. sce guna al-o. Rucimayy,1 05 ni. RADHAKRISINAN, 79-n4, 91 04. Rijamalla, 68 n4, 111, Rujas'ekhara, 120. Rajavali-lathe, 8. Rajavartika, 21, 53, 68 n4, 91 04, 100. Rijendramauli, 5-n5. Ramanuja, 71, 91 n4. RANADER, D., 70 n1, 76 n2, 79 n3, 94 nl. Rustrakuta, 12, 19. Ratnalaranda S'ravclacara, 108 n4. Ratnas'ekharaguri, 53 n3. Rayanasara, 29 nl, 37f. Relativity, 89f. Repor torre D' Epigraphra Jarna, 2 nl. Report 01 search for S. Ms., 11 n2. Reports, see Peterson. Rgveda, 76. Ruys DAVIDS Mrs. C. A, F., 71 n2. RICE L., 3 n1, 15 n2. Right faith, 29, 37f., 41. Rta, 93. Rupacandra, 110.. . -

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60 PRAVACANASARA. STEVENSON, Preface. . . . Sthanakavasi, 1. Sthanapahuda, 25 nl, Studies in South Indian Jainism, 15 n2, 20 n2, 123 nl. S'auraseni, 119f., etc.. SOHUBRING W., 117 nl, 118 n2, 121. SCHUYLER M , 48 p2. SEAL B, N., 82. Shah Jahan, 111. SHITALPRASADAJI Br., 40 n1, 42 n4, 45 n1, 49 n7. Siddha, 27. Siddhabhalti, 26, 27, 29, 92 n2, Siddhanta, 3, 4,.8, 11, 15, 18, 44, 72 n1, 102 n5, Siddhanta-pakuda, 25 ol, Siddhapahuda, 24. Siddharsi, 16. Siddhasena, 18, 40 ni, 41 nl, -on guna etc. 66f., 68 n4, 80 nl, 86f., 92 n2, 99f., on the date of 100 a 4-5. Siddhaeena-gani, 100. Sil-khapahuda, 25 nl. S'ilanka, 54 nl. Silapahuda, 29 nl, 36. S'ilappadigaram, 13. Simhanandi, 39 n1. Simhasamgha, 1 n2. Simbasuri, 22 n3. S'i$ya, interpretation of 16. S'iva, 34, Sivabhuti, 33. S'ivakumara, 33. S'ivakumara Maharaja 12ff., 19f. S'ivakoti, 33 n3. 39 nl. S'iva Mrges'avarmana, 12, 19. S'ivarga, 39 nl, 123. S'ivaskandhavarman, 13, 20, 22. Six Systems of Indian Philosophy, 67 n3, 71 n5, 73 n4, 75 n1, 35 nl. Skandhavarman, 20. S'lokavartika, 78 n1, 80 nl, SAITI V., 15 n2. Sodasakarana 34. Somadeva, 39 nl. Somasena, 101. Some contributions of South India to Indian culture 20 pl. Soul, 62, nature of 65, 69, Jaina Nyaya views on 74. South Indian Inscriptions, 2 nl, 10 n3. Spirit, on the nature of spirit 70F., soc Soul. S'ramana, meaning of 87. S'ramanism, 97. Sravakacara, 98. S'ravana Belgola, 2, 4, 8, 9. etc, S'ridhara, 105. S'rimandharagvami, 6-9. S'ratakevali, 11, 16, 17. S'rutamuni, 1087. S'rutasigara, 2, 16, 29 n1, 33 p2, 36-n2, 37, 122. S'rutaskandha, 44, 50-n2. Srutavatura of Indranandi, 3-n5, 6, 11f., 14, 15 m3, 17 n3, 26; -of Vibydhn Sridhnrn, 18. S'ubhacandra, 39 n1, 103, (author of Jiunarnava). S'ubhacandra, (author of Pandavapurung), 9, 10 nl, 98-n3, 110. Substance, characteristics of 62, nature of 61f., qualities or modifications of 65 nl.. Sudabhatti, 27. S'uddhanaya, 86. S'adraka, 124. S'ajanottamsa, 106. SUKHALAL, 67 nl, 100 n4, 103. SUKTHANKAR S. S., Preface. SUKTHANKAR V. S., Preface, Sumati, 80 nl. S'unyavada, 70 n3, 77, 89. Surattaputta, 36. Sutrakrtanga, 53 n2, 54 nl; -niryukli, 87. Suttapuhuda, 11, 15 nl, 25, 30, 37, 52. Siyagadam, 80 n2. Soami Samantabhadra, 10 n6, 11 n2, 14 v1, 22 n2, 107 n3. Svasamaya, 45. . . Svayambhu, 92-n2. Svayambhu stotra, 92 n2, 103. S'vetimbara, 1, 7, 9, 10, 11, 13., alleged origin of 15f., 24f., 33 n3, 39 n 1, 48, 50 n2, 52, 54 n2, Amrtacandra's attack on 54 n3, 66, 80 nl, 86-7, 96, etc. S'vetas'vataropanisad, 73 n3. Syadvada, discussion about 83-91 with footnotes. Syudvudamasjari, 50 nl, 85 n2, S6 n2, S7 nl, 91 n3-4, 103-n4. Systems of Sanskrit Grammar, 22 n2. Taittiriyopanisad, 79. Tarkabhasa, 65 n2. Tatparyavrtti, 101f., 104f, etc. Tattradipika, 97f. Tattviinus'asana, 102 n5. Tattvapahuda, 25 nl. Tattrapradipilaostli, 98. Tattvartha, 102 05. . Tattrartha Rujartirtilam, 21 n2, 53 n4. Tattvarthastra, 53, 54 n3, 99.n2. Tattoartha S'lokurartilam, S n5, 80 nl. Tattpurthasitra, 4., 5 n3-4, 21, 27 nl, 66, 6S n4, SO, 82 n1, 83 n2, 86 n7, 87, 103, 106. Tattrasamgraha, 71, n4, 77 n2, 80 nl, 101 nl, Thakkar, 98., Thanamga, 27, 86 n2. The Approach to Philosophy, 90 n2. The History of Buddhist Thought, 70 n3, 77 nl. The Pallara Genealogy, 20 nl.

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INDEX TO INTRODUCTION. 61 88 The Positive Sciences of Ancient Hindus, 82 n3. 93; Jainism cpd. with 75f.; Omniscienco in 78.; Thirukkural, 12. Syadvada as viewed by 84f., etc. Thirteen Principal Upanssads, 76 03. Vcdic mythology, 76 nl. THOMAS E. J., 70 n3, 71 73, 76 pl. VELANKAR H. D., 49 n1, 98 n4. THOMAS F, W., Preface. Venakata tipura, 11. Tiruvalluvar, 13, 20f. VENKATASUBBAIYYA, 104 n4-5. Tittha, 31. Vibudha S'ridhara, 18, 26. Titthayarabhatti, 26, 28. Vidvajjanabodlala, 10. Toranacarya, 12. VIDYABHUSHANA, 100 n4. Toyapuhuda, 25 nl. Vidyananda, 9, 68 n4, 80 nl, 87. Transmigration, Jainism on 92, -in Vedic litora- Vidyapahuda, 25 nl. ture 94. Valya (Vihuya) pihalda, 25 nl. Trisaste-S'alaki-purusa-puruna, 102 n5. Vijaya Siva Mrges'a, 13. Tusamasa, 33-n2. Vijnana, 70. Vujnanabhiksu, 88 15. Uber die vom Sterbfasten etc 33 n3. Vijnanavada, 70 n3, 77, 89. Uber ein Tragment der Bhagavali, 119 nl. Vijnanavadin, 83. Ucca-Dagari-s'akhi, 9. Vikrama, 8, 11. Uccuranacarya, 11. Vimalasuri, 23 nl. Ucchedavada, 70 n3. Vims'atikli, 118. Umasvatil mi), 4, 5-14, 7f., 9f., G6f., 80, 82, 86. Vira, see Mahavira, 1 nl, 10, 27f., 43. etc. Upades' a-kandali, 104 05. Vira Ballaladeva, 105, UPADIIYE A. N., 28 p2. Viranandi, 40 n1, 102, 104. Upamitibhava-prapascalatha, 17. Vira Nsrasun hadeva, 106. Upanisad, I, Omniscience according to 76, 83, Virasena, 3-n5, 4, 101' (an alleged predecessor of Jayasena). Upayoga, the doctrine of 72, cpd. with Samkhya | Vis'esuvas'yakabhasya, 41 n1, 48 nl. gunas 72f. Visnu, 13, 16, 34. Uposatha, 96 nh. Vivagasiyam, 119 nl. Utpudapahuda, 25 n3. Vavel:bhyudaya, 23 n2. Uttaradhyayana, 54 n3, 68 n3, 96 n2, 117-8. Vrndavana, 111 n2. Vrsabhasenanvaya, 1 n2. Vadanyaya, of Kumaranandi, 9. yyavahara, 36. Vadideva, 68 n4. Vyavahara-naya, 44, 45f., 86-06, 91 nl. Vadiraja, 40 nl, 80 nl. Vyavaharashtra, 54 n3, 99. VAIDYA P. L., 87 12, 100 n4, 115 n2, 119 n), Preface. WEBER, 119-01, Preface. Vallabha, 91 n4. Werner Zeitschrift etc., 49 05. Vais'esika, 36; timo according to 64f., 67 n2, WINDISCH, 72 nl. atomism in 82f., 81 nl. WINTCRNITZ M., 36 n2, 50 n2, 9G 12, 100 nl, Vaigavrtya, 34. Preface. Vajranandi, 21. WOLFENDEN J. F., 90 n2. Vakragaccha, 10. WOOLNER A. C., 116 n9. Vakragriva, 2f., 20. Vararuci, 119. Vardhamana, 10 n4; see Mahavira. Yajnavalkya, 95. Varuna, omniscience of 75, 93. Yipaniya-samgha, I n2, 10 n2. Vas'istha 33. Yativrsabha, 11, 15 n3. Vastupahrda, 25 nl. Yas'ovijaya, 68 n4. Vasubindu, 17 n2, 102. Ya-s'ruti, 112, 115f. Vatsiputriga 71. Yoga, 94, Omniscience in 78. Vattakera, 26, 39 nl, 121, 123. Yogasura, 102 n5. Vedanta, 49; Jainism contrasted with 64; Brah Yogindradeva, 102 05. man in 65; Atman in 70; Samkhya influence on Yuva Maharaja, 13, 20.

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nivedana svargavAsI tattvajJAnI zatAvadhAnI kavivara zrIrAyacandrajIne zrIkundakundAcArya, zrIumAsvAti ( mI ) munIzvara, zrIsamantabhadrAcArya, zrInemicandrAcArya, zrIakalaGkasvAmI, zrIzubhacandrAcArya, zrIamRtacandrasUri, zrIharibhadrasUri, zrIhemacandrAcArya, zrIyazovijaya Adi mahAn AcAryoMke race hue atizaya upayogI aura alabhya jainatattva-granthoMkA sarvasAdhAraNameM pracAra karaneke liye zrIparamazrutaprabhAvakamaMDalakI sthApanA kI thI, jisake dvArA ukta kavirAjake smaraNArtha zrIrAyacandra jainazAstramAlA prakAzita kI gaI, jisameM prAcIna jaina-graMtha prakaTa kiye gaye hai tathA jo tattvajJAnAbhilASI bhavya jIvoMko AnaMdita kara rahe hai| digambarIya tathA zvetAmbarIya ubhaya pakSake mahAtmAoM dvArA praNIta sarvasAdhAraNopayogI uttamottama granthoMke abhiprAya vijJa pAThakoko vidita hoM, isake liye isa zAstramAlAkI yojanA kI gaI hai / isIliye AtmakalyANake icchuka bhavya jIvose nivedana hai ki isa pavitra zAstramAlAke granthoMke grAhaka banakara ve apanI calalakSmIko acala kareM aura tattvajJAnapUrNa jainasiddhAnta-granthoMkA paThana-pAThana dvArA pracAra kara hamArI isa paramArtha-yojanAke parizramako saphala kareM, tathA pratyeka mandira, sarasvatIbhaNDAra, sabhA aura pAThazAlAoMmeM inakA saMgraha avazya kareM / jainadharma aura jainatattvajJAnake prasArase bar3hakara dUsarA aura koI puNyakArya nahIM ho sakatA, isalie adhikase adhika dravyase sahAyatA kara pAThaka bhI isa mahatkAryameM hamArA hAtha baTAveM / isa zAstramAlAkI prazaMsA muniyoM, vidvAnoM tathA patrasaMpAdakoMne muktakaMThase kI hai / yaha saMsthA kisI svArthake liye nahIM hai, kevala paropakArake vAste hai / jo dravya AtA hai vaha isI zAstramAlAmeM uttamottama granthoMke uddhArake vAste lagA diyA jAtA hai| hamAre sabhI graMtha bar3I zuddhatA aura sundaratApUrvaka apane vipayake pUrNa vidvAnoMdvArA TIkA karavAke acche kAgaz2apara chapAye gaye hai / mUlya bhI apekSAkRta kama arthAt lAgatake lagabhaga rakhA jAtA hai / uttamatAkA yahI sabase bar3A pramANa hai ki kaI graMthoMke tIna tIna cAra cAra saMskaraNa ho gaye haiM / granthoMkA vivaraNa andara par3hiye / nivedakaoN0 vyavasthApaka-zrIparamazruta-prabhAvakamaMDala (zrIrAyacandra-jainazAstramAlA )

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(2) adhyAtmakA apUrva graMtha hAla hI chapA hai pravacanasAra [ zrImatkundakundAcAryakRta prAkRta mUla, amRtacandrAcArya aura jayasenAcAryakRta saMskRtaTIkAdvaya, pAMDe hemarAjajIkRta hindI TIkA, prophesara upAdhyAyakRta aMgrejI anuvAda, 12.5 pRSThoMkI - ati vistRta aMgrejI bhUmikA, vibhinna pATha-bhedoMkI aura granthakI anukramaNikA Adi alaMkAroM sahita saMpAdita ] sampAdaka paM0 AdinAtha neminAtha upAdhyAya ema0 e0 .. prophesara rAjArAma kaoNleja, kolhApura yaha adhyAtmazAstrake pradhAna AcAryapravara zrIkundakundakA grantha hai, kevala itanA hI AtmajJAnake icchuka mumukSu pAThakoMko AkarSita karane ke lie kAphI hai / yaha jainAgamakA sAra hai| isameM jJAnAdhikAra, jJeyatattvAdhikAra, aura cAritrAdhikAra aise tIna bar3e bar3e adhikAra haiM / isameM jJAnako pradhAna karake zuddha dravyArthikanayakA kathana hai, arthAt aura saba viSayoMko gauNa karake pradhAnataH AtmAkA hI vizeSa varNana hai / isa granthakA eka saMskaraNa pahale nikala cukA hai| isa naye saMskaraNako prophesara upAdhyAyajIne bahutasI purAnI sAmagrIke AdhArase saMzodhita kiyA hai, aura usameM zrIkundakundAcAryakA jIvanacarita, samaya, unakI anya racanAoM, TIkAoM, bhApA, dArzanikatA Adipara gaharA vivecana kiyA hai / isakI aMgrejI bhUmikA bhASAzAstra aura darzanazAstrake vidyArthiyoMke lie jJAnakI khAna hai, aura dhairyayukta parizrama aura gaharI khojakA eka namUnA hai / isa bhUmikApara vambaI vizvavidyAlayane 250) puraskAra diyA hai, aura isa apane em0 e0 ke pAThyakramameM rakhA hai / isa granthakI chapAI svadezI kAgajapara nirNayasAgara presameM bahuta hI sundara huI hai / pRSThasaMkhyA 600 se lagabhaga hai, Upara kapar3ekI majabUta aura sundara jilda ba~dhI hai / mUlya sirpha 5) hai|

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A New Publication of the Rayachandra Jaina Sastramala Just Out) Sri Kundakundacarya's PRAVACANASARA A Pro-canonical Text of the Jainas The Prakrit text critically edited with the Sanskrit commentaries of Amrtacandra and Jayasena, Hindi commentary of Hemaraja, and with an English translation and an exhaustive Introduction, with a Table of Variant readings, with Indices etc. etc. By Professor A. N. UPADHYE, M. A., Rajaram College, Kolhapur. (Just Out Contents of the Introduction, pp. 125. 1. Sri Kundakundacarya ( pp. 1-10). 2. Kundakunda's Date (pp. 10-24). 3. Kundakunda's Works (pp. 24-49 ). 4. Pravacanasara of K. a) Study of Pravacanasara, b) The Text of Prava., c) Summary of Prava., d) Philosophical aspect of Prava., e) Monastic aspect of Prava. (49-96). 5. Commentators of Pravacanasara: 1. Amrtacandra and his Tattvadipika, 2. Jayasena and his Tatparyavrtti, 3. Balacandra and his Kannada Tatparyavrtti, 4. Prabhacandra and his Sarojabhaskara, 5. Mallisena and his Tika. (96-111). 6. The Prakrit Dialect of Pravacanasara. ( 111-125). Professor Upadhye's masterly Introduction is at once creative and critical. In selecting references bearing on the work, he has ransacked a wide range of materials. The various discussions pertaining to Kundakunda, his date and works are unbiased, critical, balanced in judgment and illuminating in outlook. His review of the philosophical aspects of Pravacanasara takes into account the different systems of Indian Philosophy. His Introduction is a work of patient labour and original research, and a mine of useful information. The section dealing with the dialectal aspects of Pravacanasara is a substantial contribution to the study of Prakrit philology. The Publishers have endeavoured their best to make this publications attractive and useful. They are selling their several publications at cost price to promote the studies of Jainism and Jaina Literature. Printed at the Nirnayasagara Press About 600 pages. ) (Price Rs. 5

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darzanazAstrakA apUrva graMtha ... chapakara taiyAra hai / syAdvAdamaJjarI kalikAlasarvajJa zrIhemacandrAcAryakRta anyayogavyavacchedadvAtriMzikAkI zrImalliSeNasUrikRta vistRta saMrakRta-TIkA syAdvAdamaMjarIke nAmase prasiddha hai / yaha syAdvAdamaMjarI paM0 jagadIzacandrajI zAstrI, ema. e. kRta sarala aura vistRta hindI anuvAda sahita abhI chapa karake taiyAra huI hai| malliSeNasUrine isa granthameM nyAya, vaizeSika, mImAMsA, vedAnta, sAMkhya, bauddha aura cArvAka nAmake chaha darzanoMke mukhya mukhya siddhAMtoMkA atyanta sarala, spaSTa aura mArmika bhApAmeM pratipAdanapUrvaka khaNDana karake sampUrNa darzanoMkA samanvaya karanevAle syAdvAdadarzanakA praur3ha yuktiyoMdvArA maNDana kiyA hai / darzanazAstrake anyagraMthoMkI apekSA isa graMthakI yaha eka asAdhAraNa vizeSatA hai ki isameM darzanazAstrake kaThinase kaThina viSayoMkA bhI atyanta sarala, manoraMjaka aura prasAda guNase yukta bhASAmeM pratipAdana kiyA hai / isa graMthake saMpAdana aura anuvAdakI jitanI prazaMsA kI jAya utanI thor3I hai / anuvAdaka mahodayane syAdvAdamaMjarImeM Aye hue viSayoMkA vargIkaraNa karaneke sAtha kaThina viSayoMko, vAdIprativAdIke rUpameM zaMkA-samAdhAna upasthita karake, pratyeka zlokake antameM usakA bhAvArtha dekara samajhAyA hai aura isa taraha graMthako saMskRta aura hindIkI aneka TIkA-TippaNiyoMse samalaMkRta banAyA hai / sampAdaka mahodayane jaina, bauddha, nyAya-vaizeSika, sAMkhya-yoga, mImAMsA, vedAnta, cArvAka aura vividha pariziSTa nAmake ATha pariziSTodvArA isa graMthako aura bhI adhika mahattvapUrNa banA diyA hai| ina pariziSToMmeM chaha darzanoMke mUla siddhAMtoMkA naye dRSTikoNase vivecana kiyA gayA hai, aura sAtha hI inameM darzanazAstrake vidyArthiyoMke liye paryApta sAmagrI upasthita kI gaI hai| isa graMthake AraMbhameM graMtha aura graMthakArakA paricaya dete hue, 'syAdvAdakA jainadarzanameM sthAna' yaha zIrSaka dekara, syAdvAdakA tulanAtmaka dRSTi se vivecana kiyA gayA hai / syAdvAdamaMjarIke atirikta isa saMskaraNameM hemacandrAcAryakI ayogavyavacchedadvAtriMzikA bhI hindI anuvAda sahita dI gaI hai| isa graMthake prAkkathana-lekhaka hindU-vizvavidyAlayake darzanAdhyApaka zrImAn paM0 bhikkhanalAlajI Atreya, ema. e., DI. liTa haiM / syAdvAdamaMjarImeM jo viSaya Aye haiM, unakI saMkSipta sacI nimna prakArase hai--prAkkathana, sampAdakIya nivedana, graMtha aura graMthakAra, jainadarzanameM syAdvAdakA sthAna, nyAyavaizeSikoMke sAmAnya-vizeSavAda, nityAnityavAda, IzvarakA jagatkartRtva, samavAya aura sattA, AtmA aura mokSa, chala, jAti aura Adi siddhAntoMkA khaMDana, vedavihita hiMsAko dharma mAnanevAle aura parokSa jJAnavAdI mImAMsakoMkI samIkSA, brahmAdvaitavAdI aura sAMkhya matake siddhAMtoMpara vicAra, bauddhoMkA kSaNikavAda, zUnyavAda, jJAnAdvaitavAda Adi mAnyatAoMkA vistRta khaMDana, cArvAkoMke bhautikavAdakA khaMDana, Atmasiddhi, sarvajJasiddhi, jIvoMke sadA mokSa jAte rahate hue bhI yaha saMsAra jIvoMse khAlI nahIM hotA, syAdvAdakA vivecana, syAdvAdameM virodha Adi doSoMkA parihAra, sarvasamanvayadRSTi aura syAdvAdadarzana, ayogavyavacchedikA, jaina, bauddha, nyAyavaizeSika, sAMkhyayoga, pUrvamImAMsA, vedAnta, cArvAka aura vividha nAmake ATha pariziSTa, tathA teraha anukramaNikAyeM haiM /

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yaha graMtha hindU yUnivarsiTI kAzIke ema. e. ke korsameM, aura kalakattA yUnivarsiTIke .. nyAya-madhyamAke korsameM niyata hai| isa prakAra susampAdita graMtha abhI ine gine hI nikale haiN| yaha hamArI AtmazlAghA nahIM hai| jo loga dekheMge, vaha mugdha hue vinA na raheMge / grantharAja svadezI kAgajapara bar3I zuddhatA aura sundaratApUrvaka chapA hai / Upara kapar3ekI majabUta sundara jilda baMdhI huI hai| bar3e AkArake 536 pRSTha haiM / sarvasAdhAraNa AsAnIse kharIda sakeM, isI liye, mUlya sirpha sADecAra ru0 rakkhA hai / sabhASyatattvArthAdhigamasUtra arthAt 'arhatsavacanasaMgraha mokSazAstra-tatvArthasUtrakA saMskRtabhASya aura usakI prAmANika bhASATIkA / zrIumAsvAtikRta mUla sUtra, svopajJabhASya ( saMskRtaTIkA ) aura vidyAvAridhi paM0 khabacandrajI siddhAntazAstrIkRta bhASATIkA sahita / jainiyoMkA yaha paramamAnanIya grantha hai| isameM jainadharmake sampUrNa siddhAnta AcAryavaryane bar3e lAghavase saMgraha kiye hai / siddhAntarUpI sAgarako mathake gAgara (ghar3e ) meM bhara denekA kArya apUrva kuzalatAse kiyA hai| aisA koI tattva nahIM, jisakA nirUpaNa isame na ho| isa granthako jainasAhityakA jIvAtmA kahanA cAhie / gahanase gahana viSayakA pratipAdana spaSTatAke sAtha isake sUtroMmeM svAmIjIne kiyA hai| isa graMthapara AcArya zrIpUjyapAda-devanandine sarvArthasiddhivRtti aura bhaTTAkalaMkadevane tattvArtharAjavArtika zrIvidyAnandisvAmIne tattvArthazlokavArttika zrIharibhadrasUri aura siddhasenagANi tathA anyAnya AcAryokI aneka bhASya-saMskRta TIkAyeM haiN| sva. paM0 jayacaMdrajIne sva0 paM0 sadAsukhajI tathA anya vidvAnone isapara aneka bhASAvacanikAye racI hai / isa graMthapara vartamAna zailImeM-pracalita hindImeM koI vizada aura sarala TIkA * nahI thI, jisameM, tattvoMkA varNana spaSTatAke sAtha Adhunika zailIse ho / isI kamIkI pUrtike liye yaha TIkA chapAI gaI hai / uparyukta mukhya mukhya TIkAkAroMke graMthoMkA adhyayana karake unake AdhArase yaha bhASATIkA taiyAra kI gaI hai| viSayako spaSTa karaneke liye sthAna sthAnapara aneka uddharaNa diye hai| jo vAteM Apako saikar3oM graMthoMke svAdhyAyase na mAlUma hoMgI, ve isa akelese mAlUma ho jaayNgiiN| vidyArthiyoMko, vidvAnoMko aura mumukSuoMko isakA adhyayana-paThana-pAThana-svAdhyAya karake lAbha uThAnA caahie| yaha grantha kalakattA yUnivarsiTIke nyAya-madhyamAke korsameM hai / graMthAraMbhame vistRta viSayamacI hai, jise graMthakA sAra hI samajhiye / isameM digambara-zvetAmbara sUtroMkA bhedapradarzaka koSTaka aura varNAnusArI sUtroMkI sUcI bhI hai, jisase bar3I saralatA aura subhItese patA laga jAyagA ki kauna viSaya aura sUtra kaunase pRSThameM hai / graMtharAja svadezI majabUta cikane kAgajapara bar3I zuddhatA aura sundaratA pUrvaka chapA hai| Upara majabUta kapar3ekI sundara jilda baMdhI huI hai / itanI saba vizapatAyeM hote hue bhI bar3e AkArake 476+24=500 pRSThoMke graMthakA mUlya lAgatamAtra tIna rupayA hai, jo graMthako dekhate hue kucha nahIM hai / mUlya isI liye kama rakhA hai, jisase sarvasAdhAraNa subhItese kharIda skeN|

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puruSArthasiddhayupAya / zrIamRtacandrasvAmIviracita mUla aura paM0 nAthUrAmajI premIkRta sAnvaya sarala bhASATIkA sahita / isameM AcArasambandhI bar3e bar3e gUr3ha rahasyoMkA varNana hai / ahiMsAkA tattva aura svarUpa jitanI spaSTatA aura sundaratAse isa granthameM varNita hai utanA aura kahIM nahIM / yaha tIna bAra chapakara bika cukA hai, isa kAraNa cauthI bAra chapAyA gayA hai| nyauchAvara sajildakI 1 / ) paJcAstikAya zrIkundakundAcAryakRta mUla, tathA zrIamRtacandrasUrikRta tattvadIpikA, jayasenAcAryakRta tAtparyavRtti ye do saMskRta TIkAyeM, aura paM0 pannAlAlajI bAkalIvAlakRta anvaya artha bhAvArtha sahita bhASATIkA / isakI bhASATIkA svargIya pAMDe hemarAjajIkI bhASATIkAke anusAra navIna sarala bhASAmeM parivartita kI gaI hai / isameM jIva, ajIva, dharma, adharma aura AkAza ina pA~coM dravyoMkA uttama rItise varNana hai / tathA kAla dravyakA bhI saMkSepameM varNana kiyA gayA hai / bambaI yUnivarsiTIke bI0 e0 ke korsameM hai| dUsarI bAra chapI hai / mUlya sajildakA 2) jJAnArNava zrIzubhacandrAcAryakRta mUla aura sva0 paM0 jayacandrajIkI purAnI bhASAvacanikAke AdhArase paM0 pannAlAlajI bAkalIvAlakRta hindI bhASATIkA sahita / yogazAstra saMbaMdhI yaha apUrva graMtha hai| isameM dhyAnakA varNana bahuta hI uttamatAse kiyA hai, prakaraNavaza brahmacaryavratakA varNana bhI vistRta hai| tIsarI bAra chapA hai / prAraMbhameM graMthakartAkA zikSAprada aitihAsika jIvanacarita hai / mUlya sajildakA 4) saptabhaMgItaraMgiNI zrImadvimaladAsakRta mUla aura paM0 ThAkuraprasAdajI zarmAkRta bhASATIkA / yaha nyAyakA apUrva grantha hai / isameM graMthakarttAne syAdasti, syAnnAsti, Adi saptabhaMgInayakA vivecana nvy| nyAyakI rItise kiyA hai / syAdvAda kyA hai, yaha jAnaneke liye yaha graMtha avazya par3hanA cAhiye / dUsarI bAra sundaratApUrvaka chapA hai / nyo0 1) . bRhadravyasaMgraha - . zrInemicandrAcAryakRta mUla gAthAyeM, zrIbrahmadevasUrikRta saMskRtaTIkA aura paM0 javAharalAlajI zAstrIkRta bhASATIkA sahita / isameM jIva, ajIva, Adi chaha dravyoMkA svarUpa ati spaSTa rItise dikhAyA gayA hai / dUsarI bAra chapI hai / kapar3ekI sundara jilda hai / mUlya 2 / ) dravyAnuyogatarkaNA - vyAkaraNAcArya paM0 ThAkuraprasAdajI zarmAkI banAI sarala bhASATIkA / isa 'graMthake . mUlakartA , bhojasAgarane sugamatAse mandabuddhiyoMke dravyajJAna honeke liye, .guNaparyayavadrvyam " mahAzAstra tattvArthasUtrake isa eka sUtrakI vistRta vyAkhyA kI hai| jisameM . isa. dravya-guNa,tathA anya padArthoMkA bhI vizeSa-vistRta varNana kiyA hai aura prasaMgavaza

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( 7 ) 'syAdasti' 'syAnnAsti' Adi saptabhaMgoMkA aura digambarAcArya (zrIdevasainasvAmIviracita nayacakrake AdhArase naya, upanaya, tathA mUlanayoMkA bhI vistArase varNana kiyA hai / mU0 2) gommaTasAra karmakANDa jayapura zrInemicandrasiddhAntacakravarttIkRta mUla gAthAyeM aura paM0 manoharalAlajI zAstrIkRta saMskRtachAyA tathA bhApATIkA sahita / isameM jainatattvoMkA svarUpa kahate hue jIva tathA karmakA svarUpa itanA vistArase kiyA gayA hai ki vacana dvArA prazaMsA nahI ho sakatI hai / dekhanese hI mAlUma ho sakatA hai / jo kucha saMsArakA jhagar3A hai, vaha inhI dono ( jIva karma ) ke saMvandhase hai, ina dono kA svarUpa dikhAneke liye yaha graMtha - ratna apUrva sUryake samAna hai / dUsarI bAra paM0 khUbacandrajI siddhAntazAstrIdvArA saMzodhita ho karake chapA hai / mUlya sajildakA 2 ) gommaTasAra jIvakANDa 1 zrInemicandrAcAryakRta mUla gAthAyeM aura paM0 khUbacandrajI siddhAntazAstrIkRta saMskRta chAyA tathA bAlabodhinI bhApATIkA sahita / isame guNasthAnoMkA varNana, jIvasamAsa, paryApti, prANa, saMjJA, mArgaNA, upayoga, antarbhAva, AlApa Adi aneka adhikAra hai / sUkSma tattvoM kA vivecana karanevAlA yaha apUrva graMtha hai| dUsarI bAra saMzodhita hokara chapA hai / mUlya sajildakA 2 ||) paramAtmaprakAza zrIyogIndudevakRta prAkRta dohA, zrIbrahmadevasUrikRta saMskRtaTIkA aura sva0 paM0 daulatarAmajIkI purAnI bhASATIkA ke AdhAra se likhita pracalita sarala hindI TIkA / yaha grantha punaH prophesara AdinAtha neminAtha upAdhyAya ema0 e0 dvArA susaMpAdita aura zuddha kiyA jAkara chapa rahA hai, jisakI mahattvapUrNa bhUmikAme isake racayitA zrIyogIndudeva ke viSaya me bahuta sI aitihAsika aura saiddhAntika jJAtavya bAte raheMgI / yaha samAdhi-mArgakA jainiyome apane Dha~gakA eka hI grantha hai / 1 labdhisAra ( kSapaNAsAragarbhita ) zrInemicandrAcAryakRta mUla gAthAye, aura sva0 paM0 manoharalAlajI zAstrIkRta saMskRtachAyA aura hindI bhApATIkA sahita / yaha graMtha gommaTasArakA pariziSTa hai / isameM mokSake mUla kAraNa samyaktvake prApta honeme sahAyaka kSayopazama, vizuddhi, dezanA, prAyogya, karaNa - ina pA~ca labdhiyoMkA varNana hai / mUlya sajildakA 1 // ) samayasAra bhagavatkundakundAcAryakRta mUla gAthAye, zrI amRtacandrasUrikRta AtmakhyAti aura zrIjayasenAcAryakRta tAtparyavRtti, aisI do saMskRta TIkAye aura sva0 paM0 jayacandrajIkI TIkAke AdhArase likhI huI pracalita bhASAme hindI TIkA / yaha graMtha sundaratA pUrvaka chapA hai / isame jIvAjIva, kartRkarma, puNya-pApa, Asrava, saMvara, nirjarA, baMdha, mokSa, sarvavizuddhajJAna aise 9 adhikAra hai / yaha jainadharmakA asalI svarUpa nizcayanayase dikhAnevAlA apUrva adhyAtma-graMtha hai / yaha graMtha bambaI vizvavidyAlayake ema0 e0 ke korsameM niyata hai / kapar3ekI jilda ba~dhe hue 600 pRSToke graMthakA mUlya sirpha 4|| ) hai /

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. (8) ardhI kImata ... ardhI kImata zrImadarAjacandra mere jIvanapara mukhyatAse zrImad rAjacandrakI chApa par3I hai| mahAtmA TaoNlsTAya aura / raskinakI apekSA bhI zrImadrAjacandrane mujhapara gaharA prabhAva DAlA hai |--mhaatmaa gA~dhI / A pustakamAM zrImadrAjacandranI hayAtImAM teozrIne jude jude prasaMge mumukSubhAIo, sajanoM ane munizrIo vagere taraphathI bhinna bhinna viSayo. pratye puchelA savAlonA javAbanA patronA saMgraha tathA bAlyAvasthAmAM racelA bhAvanAbodha, mokSamAlA, Atmasiddhi graMthoMno saMgraha che, zrImadanI soLa varSa pahelAnI vayathI dehotsarga paryantanA vicArono A bhavya granthamAM saMgraha che, jainatattvajJAnano mahAna graMtha che. jainatattvajJAnano uMDo abhyAsa samajavA mATe A graMtha khAsa upayogI che. A graMthanI prathamAvRtti vecAI gaI che. prajAnI utsukatAdi saMtoSavA arthe navI bIjI AvRtti saMzodhanapUrvaka bahAra pADI che. ane tenI aMdara zrImadnA apragaTa lakhANo paNa dAkhala karavAmAM AvyA che. graMthAraMbhamAM mahAtmA gAMdhIjIe lakhelI mahattvapUrNa prastAvanA che / A pustaka sArAmAM sArA kAgaLa Upara suprasiddha nirNayasAgara presanI andara khAsa taiyAra karAvelA devanAgarImA chapAvyuM che. sundara bAIDiMgathI suzobhita che. dareka granthabhaMDAra, lAIbrerImA rAkhavA yogya che, temaja sAdhu, sAdhvI, zrAvaka, zrAvikAone khAsa vAcavA lAyaka ane manana karavA yogya A mahAna grantha che. raoNyala cAra pejI sAijanA 825 pRSThavAlA daLadAra granthanA be bhAganuM mUlya phakta 5 pAMca rupayA, lAgatamAtra thI ardhA rAkhelA ch| 5 citra che| . bhAvanAbodha A graMthanA kartA ukta mahApuruSaja cha, vairAgya e A graMthano mukhya viSaya che, pAtratA pAmavAnuM ane kaSAyamala dUra karavAnuM A graMtha uttama sAdhana cha, AtmagaveSIone A graMtha AnaMdollAsa ApanAra che, A graMthanI paNa A trIjI AvRtti che, A banne graMthoM khAsa karIne prabhAvanA karavA sArU ane pAThazAlA, jJAnazAlA,, temaja skUlomA vidyArthiyoMne vidyAbhyAsa karavAmATe ati uttama che, ane tethI sarva koI lAbha laI zake, te mATe gujarAtI 'bhASAmAM ane bAlabodha TAIpamAM chapAveluM che / mUlya sajildanuM phakta cAra AnA / ) riporTa pa. pra. maM. nI saM. 1973 thI. saM 1988 sudhIno riporTa maphata malaze, je bhAione joiye, te maMgAvI lesho| -- saba graMtha milanekA patA:maNIlAla, revAzaMkara jagajIvana jauharI oN0 vyavasthApaka-zrIparamazrutaprabhAvaka maMDala. (zrIrAyacandrajainazAstramAlA ) khArA kuvA, jauharIbAjAra, bambaI naM0 2 .