Purushartha Siddhupaya

Author(s): Amrutchandracharya, Vijay K Jain
Publisher: Vikalp
Catalog link: https://jainqq.org/explore/009868/1

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Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri-viracita puruSArthasiddhayupAya Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain

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Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri - viracita puruSArthasiddhayupAya

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Shri Amritchandra Suri's Purusarthasiddhyupaya (Also: Purushartha Siddhyupaya, Jaina Pravachana Rahasya Kosha) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION English Translation, and Edited by: Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission, provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-4-8 Rs. 350/ Published, in the year 2012, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun

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Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri-viracita puruSArthasiddhayupAya Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain vikalpa

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Front cover illustration: The Jaina Flag* The Jaina Flag was conceptualized by Acharya 108 Vidyanandji Muniraj, and was approved and adopted as a Jaina symbol with the consent of Acharya Dharmasagarji, Acharya Deshabhushanji, Acharya Tulsiji, Acharya Sushil Kumarji, Munishri Janak Vijayji and many other saints and nuns (Aryikas), in 1974, as the nation was preparing for the grand celebration of the 2500th Nirvana Anniversary of Lord Mahavira, the 24th Tirthamkara. The flag is rectangular in shape and the ratio of its width and height is 3:2. It has five colours - red, yellow, white, green and black (or blue). The stripes of red, yellow, green and black are equal in breadth and the white stripe is double their breadth. The Swastika, in the centre of the flag, is saffron in colour. The five colours symbolize the Five Worshipful Beings (Panch Parmesthi): White - Arhat Parmesthi - The Perfect Souls, embodied, who have got rid of all destructive karmas (ghatiya karmas), Red - Siddha Parmesthi - The Perfect Souls in Nirvana who have got rid of all karmas (ghatiya as well as aghatiya), Yellow - Acharya Parmesthi - The Masters of Adepts who exhibit great tenderness towards their disciples, Green - Upadhyaya Parmesthi - The Adepts, embodiment of faith and learning, Black - Sadhu Parmesthi - The Ascetics devoted to the contemplation of the Self. These five colours also denote five vows, small as well as great; white stands for noninjury (ahimsa), red for truthfulness (satya), yellow for non-stealing (achaurya), green for chastity (brahmacharya), and black for non-attachment (aparigraha). In the centre of the Flag is a Swastika, an ancient Jaina symbol, that denotes the four states of existence - human, celestial, plants and animals, and infernal - of a transmigrating soul. The three dots above the Swastika connote the Three Jewels (ratnatrai) of Right Faith, Right Knowledge, and Right Conduct. Above the three dots is the arc (semi-circle) conceptualizing the Siddha Sila, the abode of the Siddhas, situated at the summit of the universe (lokakash). The dot above the arc signifies the eternal bliss enjoyed by the Siddhas. * The description of the Jaina Flag has been adapted from Acharya Vidynand's Jaina Sasana Dhwaj, Kundkund Bharti Trust, New Delhi, 2010. (iv)

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FOREWORD Acharya Vidyanand Muni Jainism - A Practical Religion prAtaH protthAya tataH kRtvA tAtkAlikaM kriyAkalpam / nirvartayedyathoktaM jinapUjAM prAsukairdravyaiH // 155 // After awaking in the morning, one should perform the worship of Lord Jina with inanimate and purified objects, as per the prescribed method. A ccording to saint Amritchandra Suri, a sravaka should aim to achieve the highest level of ahimsa. However, because of limitations, he cannot achieve such highest goal, therefore eleven steps are advocated. The sravaka can achieve the principle of ahimsa for acquisition of goal of life, by performing six prescribed duties which help in spiritual upliftment. The six duties are: (1) Worship of Lord Jinendra; (2) Following the preachings of saints; (3) Study of Jain scriptures; (4) Meditation; (5) Following discipline in their daily engagement; (6) Charity for the needy. (v)

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Jain Philosophy has a very practical approach - to attain salvation through right belief, right knowledge and right conduct. It is a religion which adds success to every person involved in different fields whether a doctor, scientist, labourer or artist. The practicality of this religion can be seen as it can be practised along with daily social engagements of life. Mr. Vijay K. Jain has translated into English the greatest classical Jain text Purushartha Siddhyupaya composed by His Holiness Amritchandra Acharya. His successful accomplishment of this job would play a vital role in evolving spiritual and moral values in the Jain society especially among the English knowing people. I highly appreciate your job and convey my auspicious blessings to you. August 2012 New Delhi (vi) 3.17211a4 Acharya Vidyanand Muni

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ACKNOWLEDGMENT ll that is contained in this book has been excerpted from, or transI lated from, a number of authentic Jaina texts. We gratefully acknowledge the contribution of the following publications in the preparation of the present volume: 1. zrI amRtacandrAcAryaviracita puruSArthasiddhayupAyaH, zrI paramazruta-prabhAvaka-maMDala, zrImad rAjacandra Azrama, AgarA, paMcamAvRtti, 1966. 2. zrI amRtacandrAcArya viracita puruSArthasiddhayupAya, bhAratavarSIya anekAnta vidvat pariSada, 1995. 3. zrImad amRtacandrAcAryadeva viracita puruSArthasiddhayupAya, paNDita ToDaramala smAraka TrasTa, e-4 bApUnagara, jayapura, 2010. 4. zrImadamRtacandrAcAryaviracita puruSArthasiddhayupAya, svAdhIna granthamAlA, sAgara, ma.pra., 1969. 5. zrI mannemicandra siddhAntacakravarti viracita trilokasAra, zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI, 1974. 6. Prasada, Ajit (Ed.), Purushartha Siddhyupaya (Jaina Pravachana Rahasya Kosha) by Shrimat Amrita Chandra Suri, The Central Jaina Publishing House, Ajitashram, Lucknow, 1933. 7. Jain, S.A., Reality : English Translation of Shri Pujyapada's Sarvarthasiddhi, Vira Sasana Sangha, Calcutta-37, 1960. 8. Jain, C.R., The Key of Knowledge, Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition, 1975. 9. Jain, Vijay K. (Ed.), Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation, Vikalp Printers, Dehradun, 2011. 10. Jain, Vijay K. (Ed.), Acharya Kundkund's Samayasara - with Hindi and English Translation, Vikalp Printers, Dehradun, 2012. V.K.J. (vii)

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EDITOR'S BIOGRAPHICAL NOTE D aving had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b: 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, Varanasi, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had earlier been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association. He has written/edited several books: Marketing Management for Small Units, Mangaement Publishing Co., 1988. Jain Dharma: Mangal Parichaya, Mangaement Publishing Co., 1994. From IIM-Ahmedabad to Happiness, Vikalp Printers, Dehradun, 2006. Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation, Vikalp Printers, Dehradun, 2011. Acharya Kundkund's Samayasara - with Hindi and English Translation, Vikalp Printers, Dehradun, 2012. Mr. Jain is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. (viii)

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PREFACE I. From The World Teacher to The Learned Gurus vidyAvAn puruSo loke saMmatiM yAti kovideH / nArI ca tadvatI dhatte strIsRSTeragrimaM padam // 98 // vidyA yazaskarI puMsAM vidyA zreyaskarI matA / samyagArAdhitA vidyAdevatA kAmadAyinI // 99 // vidyA kAmaduhA dhenurvidhA cintAmaNirnRNAm / trivargaphalitAM sUte vidyA saMpatparamparAm // 100 // vidyA bandhuzca mitraM ca vidyA kalyANakArakam / sahayAyi dhanaM vidyA vidyA sarvArthasAdhanI // 101 // AcArya jinasena, AdipurANa, 16/98-101 In this world, a learned man is revered even by the knowledgeable scholars, and a learned woman too gets to the highest status. Learning brings about repute to people; learning endows them with propitious outcomes; sincere adoration of Goddess of Learning fulfills all desires. Learning is the Holy Cow (Kamadhenu) that has the power to yield whatever desired; learning is the Magical Gem (Chimtamani, whose possessor's every wish is granted); learning engenders the tradition of providing fortunes including spiritual, economic, and worldly bounties. Learning is an individual's brother; learning is a friend; learning brings about propitious results; learning is the wealth that accompanies you; learning ensures accomplishment of all endeavours. A ccording to the Jaina tradition, in every half cycle of cosmic age (the _aeon of regeneration - utsarapini, or of degeneration - avasarpini), twenty four Tirthamkaras are born in this part of the universe (called the Bharata ksetra of Jambudvipa in the Jaina cosmology). (ix)

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The Tirthamkaras have shown us the way to cross the ocean of samsara, the cycle of births and deaths. Lord Mahavira, 599-527 BCE*, the twentyfourth Tirthankara, and the greatest Teacher the world has seen in the past twenty-six centuries, has demonstrated the heights of greatness and glory to which a soul, conscious of its own nature, may reach. He Himself attained the summum bonum, the great ideal of perfection and bliss, and as a true guide and Perfect Teacher has carved out the path to be followed by the aspirants after liberation - ascetics and laymen. Having Himself acquired omniscience (Kevalajnana), He is the true guide to put us on the correct path. The Tirthamkaras alone are entitled to our fullest measure of reverence on account of having shown the heights of glory to which we can rise by living the life enjoined by Their teachings. As a help to reflect upon Their divine attributes, we worship the images of the Tirthamkaras installed in our temples. The images are either in standing position (kayotsarga - symbolizing detachment to the body), or in sitting posture (padmasana - the lotus posture, in deep meditation). In both cases, the images represent the Divine Lord absorbed in pure effulgence of spirit and eternal bliss, as a result of self-realization. We do not worship these images for obtaining favours or bounties, but for drawing inspiration from a real-life Ideal, who has shown the correct path that leads to the realization of the ultimate goal, having Himself achieved that supreme status. A Tirthankara, having attained omniscience, delivers divine sermon for the benefit of the potential aspirants to liberation (bhavya jivas), in a majestic congregation (samavasarana) of the four classes of celestial beings (the Residential - Bhavanavasi, the Peripatetic - Vyantara, the Stellar - Jyotiska, and the Heavenly - Vaimanika devas), the four orders of human beings (monks, nuns, laymen and laywomen), and animals. The congregation is set in the most imposing and grand surroundings created by the devas. The presence of Lord Jina (the Tirthamkara) in the congre * Abbreviation for 'Before Common Era', a non-religious alternative to the use of B.C. in designating the first period of the Gregorian Calendar; CE - 'Common Era' - a replacement for A.D. (x)

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gation is always embellished with eight miraculous accompaniments called Pratiharyas. The Lord's divine voice, one of the eight Pratiharyas, is heard and enjoyed by all present in their respective tongue. Acharya Manatunga (c. seventh century CE) describes its splendour in his everlasting creation Bhaktamar Stotra: svargApavargagamamArgavimArgaNeSTaH saddharmatattvakathanaikapaTustrilokyA: / divyadhvanirbhavati te vizadArthasarva bhASAsvabhAvapariNAmaguNaiH prayojyaH // 35 // Your divine voice is a guide that illuminates the path leading to heaven and liberation; it is fully capable of expounding the essentials of true religion for the benefit of all the beings of the three worlds; it is endowed with miraculous attribute that makes it comprehensible and understood by every listener in his own language. Only a disciple of exceptional brilliance and accomplishment (riddhi) is able to fully assimilate, without doubt, delusion, or misapprehension, the irrefutable teachings of a Tirthamkara. The presence of such a worthy disciple, called a Ganadhara, is mandatory in the congregation before the Tirthamkara delivers His sermon. There were eleven Ganadharas in Lord Mahavira's congregation, with Gautamasvami, also known as Indrabhuti or Gautam Ganadhara, as His chief disciple. As per the teachings of Lord Mahavira, Gautamasvami compiled the most sacred canonical scriptures comprising twelve parts (Dvadasanga), also referred to as eleven Angas and fourteen Purvas, since the twelfth Anga comprises the fourteen Purvas. These scriptures contained the most comprehensive and accurate description of every branch of learning that one needs to know. The knowledge contained in these scriptures was transmitted orally by the teachers to their disciple saints. During the next sixty-two years after liberation (Nirvana) of Lord Mahavira, sequentially, three Anubaddha Kevalis attained omniscience (xi)

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(Kevalajnana) Jambusvami. Gautam Ganadhara, Sudharmacharya, and During the next one hundred years, five Acharyas had complete knowledge of the scriptures, as such, called Sruta Kevalis, the last of them being Acharya Bhadrabahu. It is generally accepted by the Digambara sect of Jainas that the contents of the original Angas or Purvas were gradually lost during the course of the next five hundred years as these were transmitted orally from one generation of Acharyas to the next. Acharya Bhutabali was the last ascetic who had partial knowledge of the original canon. Some learned Acharyas later on started to restore, compile and put into written words the teachings of Lord Mahavira, that were the subject matter of Dvadasanga. Acharya Dharasen, during the late first century to early second century CE, guided two Acharyas, Acharya Pushpadant and Acharya Bhutabali, to put these profound tenets in the written form. The two Acharyas wrote, on palm leaves, Satakhandagama - among the oldest known Digambara Jaina texts. Around the same time, Acharya Gunadhar wrote Kasayapahuda. Since then an enormous amount of magnificent literature has been created by the most learned Acharyas. Only a part of this ocean of literature on various aspects of Jaina faith and philosophy may be available today in readable form. We articulate, with utmost reverence, the names of many distinguished Jaina Acharyas, and read their works with great devotion. Prominent Jaina Acharyas whose works have exerted the greatest influence on the thinkers as well as the practitioners, ascetics and laymen, include Acharya Kundkund, Acharya Umasvami, Acharya Samantabhadra, Acharya Pujyapada, Acharya Amritchandra (Shri Amritchandra Suri), and Nemichandra Siddhanta Chakravarty. Like the sun illuminating the ten directions, Acharya Kundkund (also Kundakunda), authored some of the most profound and sacred Jaina texts, including Samayasara, Panchastikaya, Niyamasara, Pravachanasara, and Atthapahuda. Four other names of Acharya Kundkund find mention in the Jaina literature: Padmanandi, Vakragrivacharya, Elacharya, and Griddhapichhacharya. As to the age (xii)

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when Acharya Kundkund flourished, different opinions are held but most assign him to the first century BCE to the first century CE. In his invocation (mangalacharana) of Samayasara, Acharya Kundkund writes, "...I will articulate this Samayaprabhrita, which has been propounded by the all-knowing Masters of Scripture (Sruta Kevalis)." This statement confirms that he had partial access to the true knowledge contained in the teachings of Lord Mahavira. Acharya Kundkund's works are today considered to be the ultimate word in Jaina philosophy. Acharya Umasvami (also Umasvati), author of one of the most widely read Jaina scriptural texts, Tattvarthsutra (or Tattvartha Sutra, Tattvartha-Adhigama Sutra), called sometimes as the 'Jaina Bible', lived around the second century CE, and was believed to be the Chief Disciple of Acharya Kundkund. Acharya Samantabhadra who authored, besides several other scriptures, the well-known text for the householders (sravakas) -. Ratnakarandasravakachara - lived around the second and third century CE. Author of scriptures including Sarvathasiddhi, Samadhitantra, Istopadesa, and Jainendra Vyakarana, Acharya Pujyapada lived around the fifth and sixth century Vikram Samvat* (VS). Sarvathasiddhi, the most authoritative commentary on Acharya Umasvami's Tattvarthsutra, as the name suggests, enlightens the reader on the way to accomplish the desired objectives, the ultimate being the attainment of liberation. The following excerpts, rendered into English, from Acharya Dharmabhushan's1 Jainadarsanasara throw adequate light on the life of Acharya Amritchandra: Acharya Amritchandra was a distinguished scholar of spiritual essence in the tenth century Vikram Samvat (VS). He had exceptional command over Sanskrit and Prakrit languages. He reinstated the grand scriptural legacy of Acharya Kundkund which seemed to have been forgotten for centuries. Acharya * Gregorian Year 2000 CE corresponds with Year 2057 in the Vikram Samvat (VS) calendar. (xiii)

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Amritchandra, in his commentaries on scriptures based predominantly on the transcendental point of view (nischaya naya), did not ignore the doctrine of the manifold points of view (anekantavada)... Acharya Amritchandra's three commentaries on Acharya Kundkund's Samayasara, Pravachanasara, and Panchastikaya, touch the reader's heart by expounding the true import of these profound scriptures. While his commentary on Samayasara elucidates the true meaning of the text, his composition of Samayasara Kalasa has, as it were, mounted a sacred urn (kalasa) on it. The seed of spiritual advancement that Acharya Kundkund had sown, Acharya Amritchandra helped it sprout, flower and mature... Purusarthasiddhyupaya is Acharya Amritchandra's most widely read original writing. It is a matchless composition that deals with the conduct required of the householder (sravaka). Not only its subject matter and style remarkable, its language and poetic excellence matches the most stringent literary standards. In no other text that deals with the conduct required of the householder we see the same treatment of complex matters such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. Acharya Amritchandra single-handedly transformed the gold minted by Acharya Kundkund into invaluable, pristine ornaments. Through his unparalleled and demystifying commentaries on the writings of Acharya Kundkund, Acharya Amritchandra, after one thousand years, revived, for the people of the world, the magnificence of Acharya Kundkund. Nemichandra Siddhanta Chakravarty, the celebrated author of scriptures including Dravyasamgraha, Gomattasara (Jivakand and Karmakand), Trilokasara, and Labdhisara, was among the most distinguished of the Jaina Acharyas, who lived around the eleventh and twelfth century CE. (xiv)

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II. Salutations On 22nd April, 2012, learned saints, Bhattarakas (holy ones; heads of traditional Digambara Jain institutions) from across India, and scholars assembled in Kundkund Bharti, New Delhi, to pay their respect and have the darsana of Acharya Vidyanand Muniraj on the occasion of his 88th Birth Anniversary. While honouring distinguished Jaina scholars on the occasion, the Acharya preached that the only way to attain any spiritual progress is through the acquisition of knowledge. He proclaimed, "One who is ignorant and dim-witted does not know the Real Self." Acharya Vidyanand Muniraj has always been extremely keen in propagating, for the benefit of all, the teachings of Lord Jina. Having assimilated an ocean of profound knowledge that is found in the holy scriptures, he is today a living institution of learning. Starting from 25th July, 2012, the year is being observed as the 'Year of Knowledge Enhancement (Jnana Vardhanotsava Varsa), as the Muniraj completes, on 25th July, 2013, fifty glorious years of his initiation (diksa) as a Digambara Muni. We are truly fortunate that in our midst lives such a great Acharya; his darsana only is capable of cutting the shackles of karmic bondage that have constrained us since long, and illuminating the path that leads to true happiness here and hereafter. I feel extremely grateful and privileged for he directed me to work on this great composition by Acharya Amritchandra, Purusarthasiddhyupaya, and feel contented that the work reaches your hands in this 'Year of Knowledge Enhancement'. Before printing of this book, in spite of my best efforts, I was having apprehensions about possible errors or slip-ups in the work. Acharya Vidyanand Muniraj graciously got the proof-reading done by several learned persons. I do not personally know these individuals but I must thank them for their thoughtful and useful interventions. Two worthy disciples of Acharya Vidyanand Muniraj - Elacharya Shrutsagar and Elacharya Pragysagar - have always showered their blessings on me and guided me in my efforts to understand the profound (xv)

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teachings contained in the scriptures. Elacharya Shrutsagar gave me his book on Acharya Manatunga's Bhaktamar Stotra, which reproduces his breathtaking miniature paintings depicting the essence of each of the forty-eight stotras. The calibre, dedication, perseverance, and devotion of Elacharya Shrutsagar is astounding. Elacharya Pragysagar, at a comparatively young age, has mastered the Prakrit language, the language of many original Jaina scriptures. He proofread with meticulous care an earlier work edited by me: Acharya Kundkund's Samayasara. His composition, Vanaraj Se Jinaraj (Tirthamkara Vardhamana), is a testimony to his deep knowledge of the Jaina scriptures. My gratitude to Shri Ajit Prasada who, in 1933, published Purushartha Siddhyupaya (Jaina Pravachana Rahasya Kosha) by Shrimat Amrita Chandra Suri. I took liberal help from this great work in my present undertaking. Dehradun is blessed this rainy season with the Chaturmas of a congregation of five Digambara Jaina Munis. I get the opportunity of their regular darsana. Param Pujya 108 Amitsen Muni Maharaj provided me with all the requisite details while I was writing the first part of this Preface. Personifying simplicity, modesty, and magnanimity, all these revered Munis have no engagements other than devotion to Lord Jina, study of the scriptures, and meditation. 16th August, 2012 Dehradun Reference 1. Dharmabhushan Acharya, Jainadarsanasara (Part Three), Shri Digambara Jain Mandir Samiti, Kavinagar, Ghaziabad, Uttar Pradesh, Third Edition, 2007, p. 191-195. (xvi) Vijay K. Jain ***

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OM zrI amRtacandrasUri - viracita puruSArthasiddhyupAya Shri Amritchandra Suri's Purusarthasiddhyupaya maMgalAcaraNa tajjayati paraM jyotiH samaM samastairanantaparyAyaiH / darpaNatala iva sakalA pratiphalati padArthamAlikA yatra // (1) anvayArtha - ( yatra ) jisameM (samastaiH ) sampUrNa (anantaparyAyaiH ) ananta paryAryoM se (samaM) sahita (sakalA ) samasta ( padArthamAlikA) padArthoM kI mAlA arthAt samUha (darpaNatala iva) darpaNa ke tala bhAga ke samAna (pratiphalati ) jhalakatI hai, (tat) vaha (paraM) utkRSTa (jyotiH ) jyoti arthAt kevalajJAnarUpI prakAza ( jayati ) jayavanta ho / INVOCATION 1. Victory to the Supreme Effulgence (Omniscience - the infinite and all-embracing knowledge) that images, as it were in a mirror, all substances and their infinite modes, extending through the past, the present, and the future.

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puruSArthasiddhayupAya paramAgamasya bIjaM* niSiddhajAtyandhasindhuravidhAnam / sakalanayavilasitAnAM virodhamathanaM namAmyanekAntam // (2) anvayArtha - ( paramAgasya) utkRSTa Agama arthAt jaina siddhAnta kA (bIjaM) prANa-svarUpa, (niSiddhajAtyandhasindhuravidhAnam ) janma se andhe puruSoM dvArA hone vAle hAthI ke svarUpa-vidhAna kA niSedha karane vAle, (sakalanayavilasitAnAM) samasta nayoM kI vivakSA se vibhUSita padArthoM ke (virodhamathanaM) virodha ko dUra karane vAle (anekAntam ) anekAnta dharma ko (namAmi) maiM (zrImadamRtacandrasUri) namaskAra karatA huuN| 2. I bow to Anekanta (the doctrine of manifold points of view - relative pluralism), the root of unmatched Jaina Scripture, that reconciles the partial viewpoints of men, born blind, about the elephant, and which removes all contradictions about the nature of substances by apprehending the ultimate reality through multiplicity of viewpoints. Parable of the blind men and the elephant Six persons, born blind, once upon a time, went out to 'see' an elephant which had come to their village. They all touched different parts of the elephant's body; one touching its trunk, another its ear, a third its leg, and so forth. After the departure of the animal, they all began to talk of their knowledge concerning its form. The blind man who touched the trunk said that the elephant was like a tree branch, the one who touched the ear said that the elephant was like a hand fan, the one who touched the leg said that the elephant was like a pillar, the one who touched the tail said that the elephant was like a rope, the one who touched the belly said that the elephant was like a * pAThAntara : jIvaM

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puruSArthasiddhayupAya wall, and the one who touched the tusk said that the elephant was like a solid pipe. Upon this, a quarrel arose as to who was the truthful witness among them, and from words they speedily came to blows. At this juncture, there appeared on the scene a man who was not blind like them, and who had actually seen an elephant. With great difficulty he was able to reconcile them by explaining to them that what each one of them had felt with his hands was not the whole animal, but only a part of his body. Moral: 'Men of this world are like the blind men of the parable; they insist on their partial knowledge being accepted for the whole truth.' Anekantavada ...Jainism points out that all the above schools of thought have fallen into error on account of their one-sidedness. They only look at things from one particular point of view, and ignore all others. This is not the way to deal with the living Reality, which overflows speculation on all sides. Hence, if anyone wishes to get hold of the whole truth, he must first put himself in different attitudes to study things from all possible points of view. This particular method of study, called anekanta, is the one which Jainism itself adopts. With its aid it not only points out the element of truth in all other religions, but also rectifies their errors. It gives us a many-sided, and, therefore, the necessarily true, view of things. Jain, C.R., The Key of Knowledge, p. 488. lokatrayaikanetraM nirUpya paramAgamaM prayatnena / 3141977Ulcferra facat qnareffhoseuritsu911 (3) . . . . . . . . . . . . .

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puruSArthasiddhayupAya anvayArtha - (lokatrayaikanetraM ) tIna loka ke samasta padArthoM ko dikhAne ke liye eka-advitIya netrasvarUpa (paramAgamaM) utkRSTa Agama-jaina siddhAMta ko (prayatnena) parizramapUrvaka - bhale prakAra (nirUpya) manana karake (asmAbhiH) hamAre dvArA (ayaM) yaha (puruSArthasiddhyupAyaH) puruSArthasiddhyupAya nAma kA grantha (viduSAM) vidvAn puruSoM ke liye ( upoddhiyate) kahA jAtA hai| 3. After carefully acquiring the essence of the Supreme Scripture that provides an unrivalled vision of the three worlds, I expound this treatise, Purusarthasiddhyupaya, for the benefit of the scholars. The Three Worlds The Lower World: It comprises seven earths (having abodes of infernal beings), one below the other. The Middle (Transverse) World: It comprises innumerable concentric islands-continents, extending one beyond the other in transverse position up to the ocean of Svayambhuramana. The human beings reside in the two and a half continents commencing from Jambudvipa up to the Manusottara mountain chain which runs in the middle of Puskaradvipa, and in the two oceans. The Upper World: Mount Meru of Jambudvipa is embedded in the earth to a depth of 1000 yojanas and is 99,000 yojanas high. Below it is the Lower World. That which extends transversely within this range (namely the height of Mount Meru) is the Middle World. Above it is the Upper World. There are sixteen heavens or kalpas, on eight storeys, which are the habitations of devas from Saudharma to Achyuta. Above these are the higher celestial regions - vimanas of Graiveyakas, Anudisas, and Anuttaras. Above these is the holy Siddha Sila, which is the abode of the Pure Souls dissociated from corporeal

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puruSArthasiddhyupAya body, and having reached the topmost part of the universe, remain there in eternal bliss. The whole of the region below this abode of the Pure Souls is the region of transmigration, known as samsara, which is to be crossed with the aid of the Supreme Teacher. mukhyopacAravivaraNa nirastadustaravineyadurbodhAH / vyavahAranizcayajJAH pravarttayante jagati tIrtham // (4) anvayArtha - ( vyavahAranizcayajJAH ) vyavahAra naya aura nizcaya naya ko jAnane vAle ( mukhyopacAravivaraNa nirastadustaravineyadurbodhAH ) mukhya aura gauNa kathana kI vivakSA se ziSyoM ke gahare mithyAjJAna ko dUra karane vAle mahApuruSa ( jagati ) saMsAra meM (tIrtham) dharma ko ( pravarttayante) phailAte haiN| 4. Those Teachers who understand both the empirical point of view (vyavahara naya) as well as the transcendental point of view (nischaya naya), and remove the misapprehensions of the disciples by espousing the absolute as well as the relative standpoints, promulgate the teachings of the Omniscient Lord in this world. Both, the empirical point of view (vyavahara naya), and the transcendental point of view (nischaya naya), are worth knowing. Acharya Kundkund's Samayasara: suddhA suddhAdeo NAdavvo prmbhaavdrisiihiN| vavahAradesidA puNa je du aparame ThidA bhAve // (1-12-12) 5

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puruSArthasiddhayupAya zuddhAtmabhAva ke darziyoM ke dvArA zuddha dravya kA kathana karane vAlA zuddhanaya-nizcayanaya jAnane yogya hai| aura jo jIva azuddha bhAva meM (zrAvaka kI apekSA zubhopayoga meM evaM pramatta-apramatta kI apekSA bhedaratnatraya meM) sthita haiM, unake lie vyavahAra naya kA upadeza kiyA gayA hai| The pure, transcendental point of view (nischaya naya), expounded by those who have actually realized the ultimate truth about the real nature of substances, is worth knowing. And for those souls who are in their impure state (like the householder engaged in virtuous activity, and the ascetic, vigilant or non-vigilant, in the ratnatrai - Three Jewels - of right faith, knowledge and conduct), the empirical point of view (vyavahara naya) is recommended. nizcayamiha bhUtArthaM vyavahAraM varNayantyabhUtArtham / bhUtArthabodhavimukhaH prAyaH sarvo'pi saMsAraH // (5) anvayArtha - (iha) isa grantha meM (nizcayaM) nizcaya kA ( bhUtArthaM ) satyArtha kA, (vyavahAraM) vyavahAra kA ( abhUtArthaM ) asatyArtha kA (varNayanti ) varNana karate haiM; (sarvaH api) samasta hI (saMsAraH) saMsAra (prAyaH) bahudhA ( bhUtArthabodhavimukhaH ) yathArtha jJAna se vimukha hai| 5. Both, the transcendental point of view (nischaya naya) which reveals the ultimate truth, and the empirical point of view (vyavahara naya) which does not reveal the ultimate truth, are described here. Almost the whole world is ignorant of the true knowledge revealed by the transcendental point of view (nischaya naya).

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abudhasya bodhanArthaM munIzvarA dezayantyabhUtArtham / vyavahArameva kevalamavaiti yastasya dezanA nAsti // (6) anvayArtha (munIzvarAH) AcArya mahArAja ( abudhasya ) ajJAnI puruSoM ko (bodhanArtha) jJAna karAne ke liye (abhUtAtham ) vyavahAra naya kA ( dezayanti ) upadeza dete haiM, (yaH) jo (kevalaM) kevala ( vyavahAram eva ) vyavahAra naya ko hI ( avaiti ) jAnatA hai ( tasya ) usake liye (dezanA ) upadeza (nAsti ) nahIM hai| - puruSArthasiddhyupAya 6. In order to make him understand, the Acharyas preach the ignorant through the empirical point of view (vyavahara naya). However, the discourse is of no use to a person who knows only the empirical point of view (vyavaharanaya). Necessity of the empirical point of view (vyavahara naya ) Acharya Kundkund's Samayasara: jaha Na vi sakkamaNajjo aNajjabhAsaM viNA du gAheduM / taha vavahAreNa viNA paramatthuvadesaNamasakkaM // (1-8-8) jaise anArya ko anArya bhASA ke binA arthagrahaNa karAnA (Azaya samajhAnA) zakya nahIM hai, usI prakAra vyavahAra naya ke binA paramArtha kA upadeza karanA azakya hai| Just as it is not possible to explain something to a non-Aryan except in his own non-Aryan language, in the same way, it is not possible to preach spiritualism without the help of empirical point of view (vyavahara naya). 7

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puruSArthasiddhayupAya mANavaka eva siMho yathA bhavatyanavagItasiMhasya / vyavahAra eva hi tathA nizcayatAM yAtyanizcayajJasya // (7) anvayArtha - (yathA) jisa prakAra (anavagItasiMhasya ) siMha ko nahIM jAnane vAle puruSa ko ( mANavakaH) billI (evaM) hI (siMhaH) siMhasvarUpa (bhavati) bhAsatI hai, (tathA) usI prakAra (anizcayajJasya) nizcaya naya ke svarUpa ko nahIM jAnane vAle puruSa ko (vyavahAra) vyavahAra naya (eva) hI (hi) avazya (nizcayatAM) nizcaya nayapane ko (yAti) prApta hotA hai| 7. Just like for a man who has not known a lion, a cat symbolizes the lion, in the same way, a man not aware of the true nature of the transcendental point of view (nischaya naya), considers only the empirical point of view (vyavahara naya) as the ultimate truth (as revealed by the transcendental point of view). vyavahAranizcayo yaH prabudhya tattvena bhavati madhyasthaH / prApnoti dezanAyAH sa eva phalamavikalaM ziSyaH // (8) anvayArtha - (yaH) jo (tattvena) vAstavika rUpa se (vyavahAranizcayo) vyavahAra naya aura nizcaya naya donoM nayoM ko (prabudhya) jAna kara (madhyasthaH bhavati) madhyastha ho jAtA hai arthAt kisI eka naya kA sarvathA ekAntI na bana kara apekSAdRSTi se donoM ko svIkAra karatA hai, ( sa eva) vaha hI (ziSyaH) upadeza sunane vAlA (dezanAyAH) upadeza ke (avikalaM) sampUrNa (phalaM) phala ko ( prApnoti) prApta karatA hai| 8. The disciple who, after understanding the true nature of substances from both the transcendental as well as the empirical

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puruSArthasiddhyupAya points of view and gets unbiased towards any of these, he only gets the full benefit of the teachings. asti puruSazcidAtmA vivarjitaH sparzagandharasavarNaiH / guNaparyayasamavetaH samAhitaH samudayavyayadhrauvyaiH // (9) anvayArtha - ( sparzagandharasavarNaiH ) sparza-rasa- gandha-varNa se (vivarjitaH ) rahita ( guNaparyayasamavetaH) guNa aura paryAyoM se viziSTa ( samudayavyayadhrauvyaiH ) utpAda-vyaya- - dhrauvya se ( samAhitaH ) sahita (cidAtmA ) caitanyamaya AtmA (puruSaH ) puruSa ( asti ) hai| 9. The soul is pure consciousness, devoid of touch, taste, smell, and colour, has qualities and modes, and is characterized by origination, disappearance, and permanence. pariNamamAno nityaM jJAnavivartairanAdisantatyA / pariNAmAnAM sveSAM sa bhavati kartA ca bhoktA ca // (10) anvayArtha - ( saH ) vaha jIva ( nityaM ) sadA ( anAdisantatyA ) anAdi-saMtati se (jJAnavivartaiH ) jJAnadi ke vikAroM se ( pariNamamAnaH ) pariNamana karatA huA (sveSAM ) apane (pariNAmAnAM ) pariNAmoM kA (kartA) karane vAlA (ca) aura (bhoktA ) bhogane vAlA (ca) bhI (bhavati) hotA hai| 9

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puruSArthasiddhyupAya The soul, due to its ignorance, since eternity and incessantly, gets conditioned by passions like attachment and is thus the creator of those conditions and also the enjoyer of the fruits thereof. 10. anvayArtha - ( yadA) jisa samaya (sarvavivarttottIrNaM ) samasta vaibhAvika bhAvoM se rahita hokara (saH) vaha puruSa (acalaM) niSkampa ( caitanyaM ) caitanya - svarUpa ko (Apnoti ) prApta hotA hai, ( tadA) usa samaya (samyakpuruSArthasiddhi) samIcIna puruSa ke prayojana kI siddhi ko ( ApannaH ) pAtA huA ( kRtakRtyaH ) kRtakRtya (bhavati) ho jAtA hai| sarvavivarttettIrNaM yadA sa caitanyamacalamApnoti / bhavati tadA kRtakRtyaH samyakpuruSArthasiddhimApannaH // (11) 11. When the soul, getting rid of all negative dispositions, establishes itself in immutable and pure consciousness, it accomplishes the ultimate goal and gets truly contented. 10 jIvakRtaM pariNAmaM nimittamAtraM prapadya punaranye / svayameva pariNamante'tra pudgalAH karmabhAvena || (12) anvayArtha (jIvakRtaM) jIva dvArA kiye gaye ( pariNAmaM ) rAgadveSAdika vibhAva-bhAva kA ( nimittamAtraM ) nimittamAtra ( prapadya) pAkara (punaH) phira (anye pudgalAH ) jIva se bhinna jo pudgala haiM ve (atra ) isa AtmA meM ( svayameva ) apane Apa hI (karmabhAvena) karmarUpa se (pariNamante) pariNamana karate haiN|

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puruSArthasiddhayupAya 12. As a consequence of the rise of passions like attachment in the soul, physical matter gets bonded with the soul, transforming itself into karmic matter like knowledgeobscuring karma. pariNamamAnasya citazcidAtmakaiH svayamapi svakairbhAvaiH / bhavati hi nimittamAtraM paudgalikaM karma tasyApi // (13) anvayArtha - ( hi) nizcaya karake (svakaiH ) apane (cidAtmakaiH ) caitanya svarUpa (bhAvaiH) bhAvoM se, rAgAdi pariNAmoM se (svayam api) apane Apa hI (pariNamamAnasya) pariNamana karane vAle (tasya ) usa (citaH api) jIva ke bhI (paudgalikaM karma ) pudgala ke vikAra-rUpa karma (nimittamAtra) nimittakaraNa mAtra (bhavati ) hote haiN| 13. The soul loses its pure consciousness as a result of its bondage with karmic matter like knowledge-obscuring karma and, as a consequence, entertains passions like attachment. Interaction between the soul and the karmic matter Acharya Kundkund's Samayasara: Na vi kuvvadi kammaguNe jIvo kammaM taheva jiivgunne| aNNaoNNNaNimitteNa du pariNAma jANa doNhaM pi|| (3-13-81) edeNa kAraNeNa du kattA AdA sageNa bhaavenn| poMggalakammakadANaM Na du kattA svvbhaavaannN|| (3-14-82) 11

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puruSArthasiddhayupAya jIva karma ke guNoM ko nahIM karatA hai| isI prakAra karma jIva ke guNoM ko nahIM karatA hai; parantu eka-dusare ke nimitta se ina donoM ke pariNAma jaano| isa kAraNa se AtmA apane hI bhAvoM se kartA hai, parantu pudgala karma ke dvArA kiye gaye samasta bhAvoM kA kartA nahIM hai| It should be understood that the soul and the karmic matter get modified as a result of one conditioning the other due to mutual interaction. As such, the soul is the creator as far as its own attributes are concerned, but not the creator of all the attributes that are due to its association with the karmic matter. evamayaM karmakRtairbhAvairasamAhito'pi yukta iva / pratibhAti bAlizAnAM pratibhAsaH sa khalu bhavabIjam // (14) anvayArtha - (evaM) isa prakAra (ayaM) yaha jIva (karmakRtaiH) karmakRta rAgAdika evaM zarIrAdika (bhAvaiH) bhAvoM se (asamAhitaH api) sahita nahIM hai to bhI (bAlizAnAM) ajJAniyoM ko (yukta iva) una bhAvoM se sahita (pratibhAti) mAlUma hotA hai, (saH) vaha (pratibhAsaH) pratibhAsa-samajha (khalu) nizcaya se ( bhavabIjam ) saMsAra kA kAraNa hai| 14. Thus, the soul, although distinct from its modifications due to the influence of the karmic matter including the quasikarmic matter (particles of matter fit for the three kinds of bodies and the six kinds of completion and development), it appears to be one with these modifications to the ignorant. And this misapprehension is truly the seed of the worldly cycle of births and deaths (samsara). 12

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puruSArthasiddhayupAya The soul is pure but looks tainted to the ignorant Acharya Kundkund's Samayasara: jaha phalihamaNi visuddho Na sayaM pariNamadi raagmaadiihiN| raMgijjadi aNNehiM du so rattAdIhi dvvehiN|| (8-42-278) evaM NANI suddho Na sayaM pariNamadi raagmaadiihiN| rAgijjadi aNNehiM du so rAgadIhi dosehiN|| (8-43-279) jaise sphaTika maNi vizuddha hai, vaha svayaM lAla Adi varNa rUpa se pariNata nahIM hotI; parantu vaha anya lAla Adi varNa vAle dravyoM se lAla Adi rUpa pariNamana karatI hai| isI prakAra jJAnI (AtmA svayaM to) zuddha hai| vaha rAgAdi rUpa svayaM pariNamana nahIM karatA; parantu vaha anya rAgAdi doSoM se rAga rUpa pariNamana karatA Just as a crystal, which is pure, does not alter its colour by itself, but when in proximity with coloured (like red) objects, seems to acquire red tinge, similarly the knowledgeable Self is pure, and does not acquire modifications like attachment by itself. But due to dispositions like attachment, its purity gets tainted. viparItAbhinivezaM nirasya samyagvyavasya nijatattvam / yattasmAdavicalanaM sa eva puruSArthasiddhayupAyo'yam // (15) anvayArtha - (viparItAbhinivezaM) viparIta zraddhAna ko (nirasya) dUra kara (nijatattvam) apane svarUpa ko (samyak vyavasya) acchI taraha samajha kara . . . . . . . . . . . . . . . . . . . . . . . . 13

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puruSArthasiddhayupAya (yat) jo ( tasmAt ) usa nijasvarUpa se (avicalanaM ) calAyamAna nahIM hotA hai, ( sa eva ayaM ) vaha hI isa (puruSArthasiddhyupAyaH ) puruSa ke prayojana kI siddhi kA upAya hai| 15. Knowing the true nature of the Self, he who leaves aside all inconsistent dispositions, and establishes himself firmly in the pure state, attains the ultimate object of the soul. anusaratAM padametatkarambitAcAranityanirabhimukhA / ekAntaviratirUpA bhavati munInAmalaukikI vRttiH // anvayArtha (etat ) isa (padaM) pada ko ( anusaratAM) anusaraNa karane vAle arthAt ratnatraya ko prApta huye ( munInAm ) muniyoM kI ( karambitAcAranityanirabhimukhA ) pApa - mizrita AcAra se sadA parAGmukha (ekAntaviratirUpA ) sarvathA tyAgarUpa ( alaukikI vRttiH bhavati) loka ko atikrama kiye huye vRtti hotI hai| (16) 16. The ascetics who follow the true path mentioned above distance themselves away from all iniquitous activities, get engrossed in the Self, renouncing all worldly dispositions. 14 bahuzaH samastaviratiM pradarzitAM yo na jAtu gRhNAti / tasyaikadezaviratiH kathanIyA'nena bIjena // (17) anvayArtha - ( bahuzaH ) aneka bAra ( pradarzitAM) dikhalAyI gayI ( samastaviratiM ) sarvathA tyAgarUpa muniyoM kI mahAvRtti ko ( yaH ) jo puruSa ( jAtu ) kadAcit (na

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puruSArthasiddhyupAya gRhNAti ) nahIM grahaNa karatA hai ( tasya ) usa puruSa ke liye ( ekadezaviratiH ) ekadeza tyAga kA upadeza (anena bIjena) isa bIja se - nIce likhe hue hetu se (kathanIyA) kahanA caahiye| The disciple who, in spite of its great glory been demonstrated repeatedly, is not able to adopt the path of complete renunciation followed by the ascetics, should be inducted into the path of partial renunciation. 17. yo yatidharmamakathayannupadizati gRhasthadharmamalpamatiH / tasya bhagavatpravacane pradarzitaM nigrahasthAnam // (18) anvayArtha - ( yaH ) jo (alpamatiH ) alpa buddhi upadezaka ( yatidharmam ) munidharma kA ( akathayan) upadeza na dekara (gRhasthadharmam ) gRhasthadharma kA ( upadizati ) upadeza detA hai, ( tasya ) usa upadezaka ko ( bhagavatpravacane) sarvajJa-praNIta siddhAnta meM (nigrahasthAnam ) daNDapAtra ( pradarzitaM ) kahA gayA hai| 18. The imprudent teacher who preaches his disciple the dharma of the householder, when the dharma of the ascetic is required to be preached, deserves censure, as per the doctrine of the Omniscient Lord. akramakathanena yataH protsahamAno'tidUramapi ziSyaH / apade'pi sampratRptaH pratArito bhavati tena durmatinA // (19) anvayArtha ( yataH ) jisa kAraNa se ( tena) usa ( durmatinA ) durbuddhi ke (akramakathanena) krama-viruddha upadeza dene se ( atidUram ) atyanta adhika 15

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puruSArthasiddhyupAya (protsahamAnaH api) bar3he hue utsAha vAlA bhI (ziSyaH) ziSya - upadeza kA pAtra (apade api) jaghanya zreNI meM hI (sampratRptaH) santuSTa hotA huA (pratAritaH ) ThagAyA ( bhavati) jAtA hai| hamapanH api) bace hue utsAha vAlA bhI ziSya 19. This way, because of the inappropriate instructions of the lax preacher, the disciple, notwithstanding his high aspirations, gets hooked to a low spiritual position, and thus gets deluded. evaM samyagdarzanabodhacaritratrayAtmako nityam / tasyApi mokSamArgo bhavati niSevyo yathAzakti // (20) anvayArtha - (evaM) isa prakAra (samyagdarzanabodhacaritratrayAtmakaH) samyagdarzana, samyagjJAna, samyakcAritra svarUpa (mokSamArgaH) mokSa kA mArga (nityam ) sadA (tasya api) usa upadeza grahaNa karane vAle pAtra ko bhI (yathAzakti) apanI zakti ke anusAra (niSevyaH) sevana karane yogya (bhavati) hotA hai| 20. So, a recipient of spiritual discourse should try to incessantly, and as per his capacity, follow the threefold path to liberation, consisting of right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcharitra). Path to liberation Acharya Umasvami's Tattvarthsutra: samyagdarzanajJAnacAritrANi mokssmaargH|| (Ch. 1 - 1) [samyagdarzanajJAnacAritrANi] samyagdarzana, samyagjJAna aura samyakcAritra, tInoM milakara [mokSamArgaH] mokSa kA mArga hai, arthAt mokSa kI prApti kA upAya hai| 16

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puruSArthasiddhayupAya Right faith, right knowledge, and right conduct (together) constitute the path to liberation. tatrAdau samyaktvaM samupAzrayaNIyamakhilayatnena / tasmin satyeva yato bhavati jJAnaM caritraM ca // (21) anvayArtha - (tatra) una tInoM meM (Adau) pahale (akhilayatnena) saMpUrNa prayatnoM se (samyaktvaM ) samyagdarzana (samupAzrayaNIyam) bhale prakAra prApta karanA cAhie (yataH) kyoMki (tasmin sati eva) usa samyagdarzana ke hone para hI (jJAna) samyagjJAna (ca) aura (caritraM ) samyakcAritra ( bhavati ) hotA hai| 21. Out of the three constituents of the path to liberation mentioned above, sincere efforts should be made to first acquire right faith (samyagdarsana). Only on the acquisition of right faith can knowledge and conduct become right knowledge (samyagjnana) and right conduct (samyakcharitra). jIvAjIvAdInAM tattvAnAM sadaiva kartavyam / zraddhAnaM viparItAbhinivezaviviktamAtmarUpaM tat // (22) anvayArtha - (jIvAjIvAdInAM) jIva-ajIva Adika (tattvAnAM) tattvoM kA (viparItAbhinivezaviviktam ) mithyA abhiprAyarahita-mithyAjJAnarahita (sadaiva) sadA hI (zraddhAnaM) zraddhAna-vizvAsa-abhirUci-pratIti (kartavyam) karanA cAhiye, (tat) vahI zraddhAna (AtmarUpaM) AtmA kA svarUpa hai, arthAt AtmA se bhinna padArtha nahIM hai| . . . . . . . . . . . . . . . . . . . . . . . .

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puruSArthasiddhayupAya 22. Right faith (samyagdarsana) entails belief in substances like soul and non-soul without delusion and misapprehension. Firm belief in these substances results into the realization of the Real Self. Right faith Acharya Umasvami's Tattvarthsutra: tattvArthazraddhAnaM smygdrshnm|| (Ch. 1 - 2) [tattvArthazraddhAnaM] tattva (vastu) ke svarUpa sahita artha-jIvAdi padArthoM kI zraddhA karanA [samyagdarzanam] samyagdarzana hai| Belief in substances ascertained as they are is right faith. sakalamanekAntAtmakamidamuktaM vastujAtamakhilajJaiH / kimu satyamasatyaM vA na jAtu zaGketi kartavyA // (23) anvayArtha - (idaM) yaha (sakalaM) sampUrNa (vastujAtam) vastu-samUha (akhilajJaiH) sarvajJadeva ne (anekAntAtmakam ) anekAnta-svarUpa ( ukta) kahA hai; (kimu) kyA (satyaM) satya hai (vA) athavA (asatyaM) asatya hai (jAtu) kabhI (iti) isa prakAra (zaGkA) zaMkA-sandeha (na) nahIM (kartavyA) karanA caahie| 23. The description of the nature of substances by the Omniscient Lord is based on Anekantavada (the doctrine of manifold points of view - relative pluralism). A right believer should not entertain any doubt as to whether it is true or false. 18

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The non-doubting right believer Acharya Kundkund's Samayasara: jo cattAri vi pAye chiMdadi te kammabaMdhamohakare / so NissaMko cedA sammAdiTThI muNedavvo / puruSArthasiddhyupAya (7-37-229) jo AtmA karma-bandha kA bhrama utpanna karane vAle una cAroM hI (mithyAtva, avirati, kaSAya aura yogarUpa cAroM hI ) pAyoM ko kATatA hai, use ni:zaMka samyagdRSTi mananapUrvaka jAnanA cAhiye / The soul which cuts all the four feet (wrong belief, nonabstinence, passion, and yoga), that create the notion of karmic bondage, must be understood to be a non-doubting right believer. - iha janmani vibhavAdInyamutra cakritvakezavatvAdIn / ekAntavAdadUSitaparasamayAnapi ca nAkAMkSet // (24) anvayArtha (iha ) isa ( janmani ) loka meM ( vibhavAdIni ) vaibhava Adi sampadAoM ko, ( amutra ) paraloka meM ( cakritvakezavatvAdIn ) cakravartI, nArAyaNa Adi padoM ko (ca ) aura ( ekAntavAdadUSitaparasamayAn api ) ekAntavAda hone se sadoSa dUsare matoM ko bhI (na) nahIM ( AkAMkSet) caahe| 24. A right believer should not desire riches of the world in this life, splendour of Chakravarti or Narayana in the life hereafter, and take up or follow other sects that advocate onesided views. 19

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puruSArthasiddhayupAya The desire-free right believer Acharya Kundkund's Samayasara: jo du Na karedi kaMkhaM kammaphale taha ya svvdhmmesu| so NikkaMkho cedA sammAdiTThI munnedvvo|| (7-38-230) jo AtmA karmoM ke phala kI tathA samasta dharmoM kI kAMkSA (icchA) nahIM karatA, use niSkAMkSa samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which does not desire for the fruits of various karmas, and for any attributes of physical things, must be understood to bea desire-freeright believer. kSuttRSNAzItoSNaprabhRtiSu nAnAvidheSu bhAveSu / dravyeSu purISAdiSu vicikitsA naiva karaNIyA // (25) anvayArtha - (kSuttRSNAzItoSNaprabhRtiSu) kSudhA, tRSA, zIta, uSNa ityAdi (nAnAvidheSu ) aneka prakAra vAle (bhAveSu) padArthoM meM, (purISAdiSu) mala Adika (dravyeSu ) dravyoM meM (vicikitsA ) ghRNA (naiva) nahIM (karaNIyA ) karanA caahie| 25. A right believer should not entertain feeling of revulsion (disgust) in conditions such as hunger, thirst, cold, or heat, and at the sight of materials like excretion. 20

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puruSArthasiddhyupAya The revulsion-free right believer Acharya Kundkund's Samayasara: jo Na karedi daguMchaM cedA savvesimeva dhmmaannN| so khalu NivvidigiMcho sammAdiTThI munnedvvo|| (7-39-231) jo AtmA sabhI dharmoM ke prati jugupsA (glAni) nahIM karatA hai use vastutaH nirvicikitsa samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which does not exhibit revulsion (disgust) for attributes of physical things must be understood to be a revulsion-free right believer. loke zAstrAbhAse samayAbhAse ca devatAbhAse / nityamapi tattvarucinA kartavyamamUDhadRSTitvam // (26) anvayArtha - (loke) loka meM (zAstrAbhAse) zAstrAbhAsa meM - jo zAstra to na hoM parantu zAstra sarIkhe mAlUma hote hoM unameM (samayAbhAse) dharmAbhAsa meM (ca) aura (devatAbhAse ) devatAbhAsa meM (nityaM) sadA (api) hI (tattvarucinA) sagyagdRSTi ke dvArA ( amUDhadRSTitvam ) mUr3hatA-rahita zraddhAna (kartavyam ) karanA caahie| 26. Aright believer should exhibit keen interest in the tattvas (substances) and not admire or have superstitious faith on ubiquitous scriptures, religious convictions, and deities in this world. . . . . . . . . . . . . . . . . . . . . . . . . 21

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puruSArthasiddhayupAya The non-deluded right believer Acharya Kundkund's Samayasara: jo havadi asammUDho cedA saddiSTThi svvbhaavesu| so khalu amUDhadiTThI sammAdiTThI munnedvvo|| (7-40-232) jo AtmA samasta bhAvoM meM amUr3ha aura yathArtha dRSTi vAlA hotA hai, use vastutaH amUDhadRSTi samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which exhibits, in all dispositions, a view that is free from errors, and conforming to reality, must be understood to be a non-deluded right believer. dharmo'bhivarddhanIyaH sadAtmano mArdavAdibhAvanayA / paradoSanigRhanamapi vidheyamupabRMhaNaguNArtham // (27) anvayArtha - ( upabRMhaNaguNArtham ) upabRMhaNaguNa ke liye arthAt upagUhana aMga kI rakSA ke liye (mArdavAdibhAvanayA) mArdava, Arjava, kSamA, satya Adi bhAvanAoM ke dvArA (sadA) nirantara (AtmanaH) AtmA kA (dharmaH) dharma (abhivarddhanIyaH) bar3hAnA cAhiye; (paradoSanigRhanam api) dUsare ke doSoM kA AcchAdana bhI (vidheyam ) karanA caahiye| 27. A right believer should constantly meditate on virtues of dharma, like supreme modesty, in order to protect the soul from all contrary dispositions. He should also cover up the shortcomings of others. 22

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puruSArthasiddhyupAya The annihilator right believer Acharya Kundkund's Samayasara: jo siddhabhatti jutto uvagRhaNago du svvdhmmaannN| so uvagRhaNagArI sammAdiTThI munnedvvo|| (7-41-233) jo AtmA (zuddhAtma bhAvanArUpa) siddhabhakti se yukta hai aura samasta rAgAdivibhAva dharmoM kA upagRhaka (nAza karane vAlA) hai, use upagUhanakArI samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which is full of contemplation and devotion to the Omniscient Lord and is the annihilator of all contrary dispositions such as attachment etc., must be understood to be an annihilator right believer. kAmakrodhamadAdiSu calayitumuditeSu vartmano nyAyAt / zrutamAtmanaH parasya ca yuktyA sthitikaraNamapi kAryam // (28) anvayArtha - (nyAyAt vartmanaH) nyAyamArga se (calayitum ) calAyamAna karane ke liye ( kAmakrodhamadAdiSu ) kAma, krodha, mada AdikoM ke (uditeSu) udita hone para (zrutam ) zAstrAnusAra (yuktyA ) yuktipUrvaka (AtmanaH) apanA (ca) aura (parasya) dUsare kA (sthitikaraNa api) sthitikaraNa bhI (kAryam ) karanA caahiye| 28. On the rise of passions like sexual desire, anger, and pride, which tend to move the soul away from the righteous path, one should strive to reinstate oneself, as well as the others, on the right track as per the teachings of the Scripture. 23

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puruSArthasiddhayupAya The unwavering right believer Acharya Kundkund's Samayasara: ummaggaM gacchaMtaM sagaM pi magge Thavedi jo cedaa| so ThidikaraNAjutto sammAdiTThI munnedvvo|| (7-42-234) jo AtmA unmArga meM jAte hue svayaM apanI AtmA ko bhI zivamArga meM sthApita karatA hai, use sthitikaraNa yukta samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which, when going astray, re-establishes firmly on the path to liberation, must be understood to be an unwavering right believer. anavaratamahiMsAyAM zivasukhalakSmInibandhane dhrme| sarveSvapi ca sadharmiSu paramaM vaatslymaalmbym|| (29) anvayArtha - (ahiMsAyAM) ahiMsA meM (zivasukhalakSmInibandhane ) mokSasukha-rUpI lakSmI kI prApti meM kAraNabhUta (dharme ) dharma meM (ca) aura (sarveSu ) samasta (sadharmiSu api) samAna dharma vAloM meM bhI (paramaM ) utkRSTa (vAtsalyam ) vAtsalya bhAva (Alambyam ) pAlanA caahiye| 29. A right believer should have tender affection for the principle of non-injury, and for the truth proclaimed by religionfoundation for achieving liberation. He should also exhibit compassion for all his brethren following the precepts of religion. 24

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puruSArthasiddhyupAya The right believer endowed with tenderness Acharya Kundkund's Samayasara: jo kuNadi vacchalattaM tiNhaM sAhUNa moNkkhmggmmi| so vacchalabhAvajudo sammAdiTThI munnedvvo|| (7-43-235) jo AtmA mokSamArga meM tIna - samyagdarzana, samyagjJAna aura samyakcAritra - ina tIna sAdhanoM athavA mokSamArga ke sAdhaka tIna sAdhuoM - AcArya, upAdhyAya aura sAdhuoM - ke prati vAtsalya karatA hai, use vAtsalyabhAva se yukta samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which shows tenderness and affection toward the three cornerstones of the path to liberation - right faith, right knowledge, and right conduct - and the three explorers of the path to liberation - chief preceptor, preceptor, and ascetic - must be understood to be a right believer endowed with tenderness. AtmA prabhAvanIyo ratnatrayatejasA satatameva / dAnatapojinapUjAvidyAtizayaizca jinadharmaH // (30) anvayArtha - (ratnatrayatejasA) samyagdarzana, samyagjJAna, samyakcAritra ye hI tIna ratna kahalAte haiM, inake pratApa se ( satatam eva) nirantara hI (AtmA) apanA AtmA (prabhAvanIyaH) prabhAvita karanA cAhiye (ca) aura ( dAnatapojinapUjAvidyAtizayaiH) dAna, tapa, jinendra-pUjana aura vidyA ke atizaya-camatkAroM se (jinadharmaH) jaina dharma prabhAvita karanA caahiye| 30. A right believer should ever make his soul radiate with the Three Jewels comprising right faith (samyagdarsana), right 25

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puruSArthasiddhayupAya knowledge (samyagjnana), and right conduct (samyakcharitra). He should promote Jainism though exceptional charity, austerity, worship of the Omniscient Lord, and learning. The right believer promulgating the teachings of the Omniscient Lord Acharya Kundkund's Samayasara: vijjArahamArUDho maNorahapahesu bhamadi jo cedaa| so jiNaNANapahAvI sammAdiTThI munnedvvo|| (7-44-236) jo AtmA vidyA (jJAna) rUpI ratha meM Arur3ha huA manoratha-mArga meM bhramaNa karatA hai, use jinendradeva ke jJAna kI prabhAvanA karane vAlA samyagdRSTi (mananapUrvaka) jAnanA caahiye| The soul which, mounted on the chariot' of learning (knowledge), moves on course to the desired goal, must be understood to be a right believer, promulgating the teachings of the Omniscient Lord. ityAzritasamyaktvaiH samyagjJAnaM nirUpya yatnena / AmnAyayuktiyogaiH samupAsyaM nityamAtmahitaiH // (31) anvayArtha - (iti) isa prakAra (AzritasamyaktvaiH ) samyagdarzana ko dhAraNa karane vAle una puruSoM ko jo (nityam ) sadA (AtmahitaiH) AtmA kA hita cAhate haiM, (AmnAyayuktiyogaiH) jinadharma kI paddhati aura yuktiyoM ke dvArA ( yatnena) bhale prakAra (nirUpya) vicAra karake (samyagjJAnaM) samyagjJAna (samupAsyaM) Adara ke sAtha prApta karanA caahiye| . . . . . . . . . . . . . . . . . . . . . . . . 26

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puruSArthasiddhyupAya 31. Having attained right faith (samyagdarsana) as described above, for the advancement of the Self on spiritual path, one should exert oneself wholeheartedly for the acquisition of right knowledge (samyagjnana) through proper understanding of the tenets of valid knowledge contained in the Scripture. pRthagArAdhanamiSTaM darzanasahabhAvino'pi bodhasya / lakSaNabhedena yato nAnAtvaM saMbhavatyanayoH // (32) anvayArtha - (darzanasahabhAvinaH api) samyagdarzana kA sahabhAvI hone para bhI (bodhasya) samyagjJAna kA (pRthagArAdhanaM) judA ArAdhana karanA arthAt samyagdarzana se bhinna prApti karanA (iSTaM) iSTa hai; (yataH) kyoMki (anayoH) samyagdarzana aura samyagjJAna meM (lakSaNabhedena) lakSaNa ke bheda se (nAnatvaM) nAnApana arthAt bheda (saMbhavati) ghaTita hotA hai| 32. Although faith and knowledge arise in the soul simultaneously, right knowledge (samyagjaana) should be venerated and acquired separately as there is distinction between the two on the basis of their individual attributes. samyagjJAnaM kAryaM samyaktvaM kAraNaM vadanti jinAH / jJAnArAdhanamiSTaM samyaktvAnantaraM tasmAt // (33) anvayArtha - (jinAH) jinendradeva (samyagjJAnaM ) samyagjJAna ko (kArya) kArya aura (samyaktvaM) samyagdarzana ko (kAraNaM) kAraNa (vadanti) kahate haiM, (tasmAt ) isaliye (jJAnArAdhanam ) samyagjJAna kA ArAdhana (samyaktvAnantaraM) samyagdarzana ke pIche ( iSTaM) ThIka hai| . . . . . . . . . . . . . . . . . . . . . . . . 27

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puruSArthasiddhyupAya 33. The Omniscient Lord has called right knowledge (samyagjnana) as the effect and right faith (samyagdarsana) as the cause. Therefore, it is appropriate to venerate and acquire right knowledge after the acquisition of right faith. kAraNakAryavidhAnaM samakAlaM jAyamAnayorapi hi / dIpaprakAzayoriva samyaktvajJAnayoH sughaTam // anvayArtha (samakAlaM) samAna kAla meM arthAt eka kAla meM ( jAyamAnayoH api) utpanna hue bhI ( samyaktvajJAnayoH ) samyagdarzana aura samyagjJAna meM ( kAraNakAryavidhAnaM ) kAraNa- kArya bhAva ( dIpaprakAzayoH iva ) dIpa aura prakAza ke samAna (sughaTaM ) bhale prakAra ghaTita hotA hai| 34. Surely right faith (samyagdarsana) and right knowledge (samyagjnana) arise in the soul simultaneously, still there exists a relationship of cause and effect between the two, as between the lamp and the light. 28 (34) Right faith and right knowledge - cause and effect relationship Acharya Pujyapada's Sarvarthasiddhi: ...faith and knowledge arise in the soul simultaneously. For instance, when the clouds disappear, both the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence, destruction, or destruction-cum-subsidence of faith-deluding karmas, right sensory knowledge and right scriptural knowledge are attained by the soul at the same time by removal of wrong sensory and wrong scriptural knowledge... It

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puruSArthasiddhyupAya is on the basis of right faith that knowledge acquires the attribute of "right". Knowledge is mentioned before conduct, for conduct issues from knowledge. Jain, S.A., Reality, p. 4. kartavyo'dhyavasAyaH sadanekAntAtmakeSu tattveSu / saMzayaviparyayAnadhyavasAyaviviktamAtmarUpaM tat // (35) anvayArtha - (sadanekAntAtmakeSu) samIcIna anekAntasvarUpa (tattveSu ) tattvoM meM (adhyavasAyaH) yathArtha bodha (kartavyaH) prApta karanA cAhiye, (tat) vahI (saMzayaviparyayAnadhyavasAyaviviktam ) saMzaya, viparpaya, vimoha se rahita (AtmarUpaM) AtmA kA svarUpa hai| 35. The nature of reality (substances) must be ascertained with the help of the Jaina doctrine of manifold points of view (anekantavada) and the knowledge thus obtained, free from doubts, misapprehension, and delusion, is really the nature of the soul. graMthArthobhayapUrNaM kAle vinayena sopadhAnaM ca / bahumAnena samanvitamanihnavaM jJAnamArAdhyam // (36) anvayArtha - (kAle) adhyayanakAla meM (vinayena) vinayapUrvaka (bahumAnena samanvitam ) atizaya sammAna ke sAtha arthAt Adara-bhakti evaM namaskAra kriyA ke . . . . . . . . . . . . . . . . . . . . . . . . 29

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puruSArthasiddhyupAya sAtha ( graMthArthobhayapUrNaM ) graMtha - zabda se pUrNa, artha se pUrNa aura zabda va artha donoM se pUrNa (sopadhAnaM ca ) dhAraNA sahita arthAt zuddha pATha sahita ( anihnavaM ) binA kisI bAta ko chipAye (jJAnaM ) samyagjJAna ( ArAdhyam) prApta karanA caahiye| 36. Knowledge must be acquired abiding by certain principles: correct reading, writing and pronunciation of every letter, word, and sentence; understanding correct meaning of words, phrases, and text; reading, writing, and speaking with full and proper understanding of the import of what is being studied; observance of propriety of time; due modesty; proper assimilation; reverence for the Scripture and the Teacher; and no concealment of the source of knowledge. vigalitadarzanamohaiH samaJjasajJAnaviditatattvArthaiH / nityamapi niHprakampaiH samyakcAritramAlambyam // (37) anvayArtha - (vigalitadarzanamohaiH ) naSTa ho cukA hai darzanamohanIya karma jinakA (samaJjasajJAnaviditatattvArthaiH ) samyagjJAna ke dvArA jAne haiM jIva- ajIva tattva jinhoMne (nityamapi niHprakampaiH ) jo sadA aDola athavA acala rahane vAlA hai, aise puruSoM-jIvoM dvArA ( samyakcAritram ) samyak cAritra ( Alambyam ) dhAraNa kiyA jAnA caahiye| 30 37. Those who have destroyed delusion, understood reality through the acquisition of right knowledge (samyagjnana), and are determined to stay resolute, must take recourse to right conduct (samyakcharitra).

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puruSArthasiddhayupAya nahi samyagvyapadezaM caritramajJAnapUrvakaM labhate / jJAnAnantaramuktaM cAritrArAdhanaM tasmAt // (38) anvayArtha - (ajJAnapUrvakaM) ajJAna-pUrvaka (caritram) cAritra (samyakvyapadezaM) samyak bhAva ko - samIcInatA ko (hi) nizcaya se (na labhate) nahIM prApta hotA hai, (tasmAt ) isaliye (cAritrArAdhanaM) cAritra kA ArAdhana karanA (jJAnAnantaram ) jJAna ke pIche ( uktaM) kahA gayA hai| 38. Conduct based on ignorance can certainly not be termed "right". It is for this reason that adoration of conduct is preached to be proper subsequent to the attainment of right knowledge (samyagjnana). cAritraM bhavati yataH samastasAvadyayogapariharaNAt / sakalakaSAyavimuktaM vizadamudAsInamAtmarUpaM tat // (39) anvayArtha - (yataH) kAraNa ki (samastasAvadyayogapariharaNAt ) samasta pApayukta yogoM ke dUra karane se (cAritraM) cAritra (bhavati) hotA hai, (tat) vaha cAritra (sakalakaSAyavimuktaM) samasta kaSAyoM se rahita hotA hai, (vizadam) nirmala hotA hai, ( udAsInam ) rAga-dveSa rahita vItarAga hotA hai, (AtmarUpaM ) vaha cAritra AtmA kA nija svarUpa hai| 39. Right conduct (samyakcharitra) is achieved by abjuring all sinful activities of the body, the speech, and the mind. It is devoid of all passions, untainted, unattached to any alien substance, and very nature of the soul. . . . . . . . . . . . . . . . . . . . . . . . . 31

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puruSArthasiddhayupAya hiMsAto'nRtavacanAtsteyAdabrahmataH parigrahataH / kAtsyaikadezaviratezcAritraM jAyate dvividhaM // anvayArtha - ( hiMsAtaH ) hiMsA se ( anRtavacanAt ) asatya vacana se ( steyAt) corI se (abrahmataH ) kuzIla se ( parigrahata: ) parigraha se ( kAtsnyaikadezavirateH ) sarva- deza virati aura eka deza virati se ( cAritraM ) cAritra (dvividhaM ) do prakAra (jAyate) hotA hai| 40. Depending on whether it is complete or partial abstinence from injury, falsehood, stealing, unchastity, and attachment, conduct is of two kinds. (40) 41. nirataH kArtsyanivRttau bhavati yatiH samayasArabhUto'yam / yA tvekadezaviratirniratastasyAmupAsako bhavati // 32 anvayArtha (kArtsyanivRttau ) sarvathA tyAgarUpa cAritra meM (nirataH) lavalIna rahane vAle (ayaM ) ye ( yatiH ) muni- mahArAja (samayasArabhUtaH ) AtmA ke sArabhUta - zuddhopayoga-svarUpa meM AcaraNa karane vAle (bhavati) hote haiM, ( yA tu ) yaha jo ( ekadezaviratiH) ekadeza rUpa tyAga hai ( tasyAm ) usameM (nirataH ) lavalIna rahane vAlA ( upAsakaH ) zrAvaka (bhavati) hotA hai| (41) Ascetics who establish themselves in pure and absolute consciousness observe complete abstinence. Those who practice the path of partial abstinence are called sravakas (the householders).

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puruSArthasiddhyupAya AtmapariNAmahiMsanahetutvAtsarvameva hiMsaitat / anRtavacanAdikevalamudAhRtaM ziSyabodhAya // (42) anvayArtha - (AtmapariNAmahiMsanahetutvAt ) AtmA ke zuddhopayogarUpa pariNAmoM ke ghAta hone ke kAraNa (etatsarvam ) ye saba (hiMsA eva) hiMsA hI haiM, (anRtavacanAdi) asatya vacanAdika bheda (kevalam ) kevala (ziSyabodhAya) ziSyoM ko samajhAne ke lie ( udAhRtaM) udAharaNarUpa kahe gae haiN| 42. All these subdivisions (injury, falsehood, stealing, unchastity, and attachment) are 'himsa' as indulgence in these sullies the pure nature of the soul. Falsehood etc. have been mentioned separately only to make the disciple understand through illustrations. Ahimsa (non-injury) - the foremost of vows Acharya Pujyapada's Sarvarthasiddhi: Non-injury is mentioned first, as it is the most important of the vows. Just as the surrounding fence protects the corn, so also truth etc. safeguard non-violence. From the point of view of samayika caritra (equanimity or concentration of mind), which consists of desisting from all kinds of harmful activities, the vow is one. And the same vow is spoken of as five from the standpoint of reinitiation (chedopasthapana caritra). Jain, S.A., Reality, p. 190. yatkhalu kaSAyayogAtprANAnAM dravyabhAvarUpANAm / vyaparopaNasya karaNaM sunizcitA bhavati sA hiMsA // (43) . . . . . . . . . . . . . . . . . . . . . . . . 33

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puruSArthasiddhyupAya anvayArtha - (khalu) nizcaya karake (kaSAyayogAt ) kaSAya sahita yogoM se (dravyabhAvarUpANAm ) dravya aura bhAvarUpa (prANAnAM) prANoM kA ( yat vyaparopaNasya karaNaM) jo naSTa karanA hai (sA) vaha (sunizcitA) nizcitarUpa se (hiMsA) hiMsA ( bhavati) hotI hai| 43. Acting under the influence of passions, an injury caused to physical or psychical vitalities is deliberate hinsa. Vitalities - the life principles Acharya Umasvami's Tattvarthsutra: pramattayogAtprANavyaparopaNaM hiNsaa|| (Ch. 7- 13) [pramattayogAt] kaSAya-rAga-dveSa arthAt ayatnAcAra (asAvadhAnI-pramAda) ke sambandha se athavA pramAdI jIva ke mana-vacana-kAya yoga se [prANavyaparopaNaM] jIva ke bhAva-prANa kA, dravya-prANa kA athavA ina donoM kA viyoga karanA so [hiMsA] hiMsA hai| The severance of vitalities out of passion is injury. Acharya Pujyapada's Sarvarthasiddhi: The vitalities or life-principles are ten, namely the five senses, energy, respiration, life-duration, the organ of speech, and the mind. The one-sensed lives possess four vitalities - sense organ of touch, strength of body or energy, respiration, and life-duration. The two-sensed beings have six, namely the sense of taste and the organ of speech in addition to the former four. The three-sensed beings have seven with the addition of the sense of smell. The four-sensed beings have eight with the addition of the sense of sight. In the animal world, the fivesensed beings without mind have nine life-principles with the 34

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puruSArthasiddhyupAya addition of the sense of hearing. Those endowed with mind have ten with the addition of the mind. Jain, S.A., Reality, p. 62, 63, 196. aprAdurbhAvaH khalu rAgAdInAM bhavatyahiMseti / teSAmevotpattirhiseti jinAgamasya saMkSepaH // (44) anvayArtha - (khalu) nizcaya karake (rAgAdInAM) rAgAdika bhAvoM kA (aprAdurbhAvaH) udaya meM nahIM AnA (ahiMsA) ahiMsA ( bhavati) kahalAtI hai, (iti) isI prakAra (teSAm eva ) unhIM rAgAdika bhAvoM kI ( utpattiH) utpatti kA honA (hiMsA) hiMsA hai, (iti jinAgamasya) isa prakAra jinAgama kA arthAt jaina-siddhAMta kA ( saMkSepaH) sArabhUta rahasya hai| 44. From the transcendental point of view (nischaya naya), non-manifestation of passions like attachment is non-injury (ahimsa), and manifestation of such passions is injury (himsa). This is the essence of the Jaina Scripture. yuktAcaraNasya sato rAgAdyAvezamantareNApi / na hi bhavati jAtu hiMsA prANavyaparopaNAdeva // (45) anvayArtha - (yuktAcaraNasya) yogya AcaraNa vAle arthAt yatnAcAra pUrvaka sAvadhAnI se kArya karane vAle (sataH) sajjana puruSa ko (rAgAdyAvezam) rAgAdirUpa pariNAmoM ke udaya hue (aMtareNa) binA (prANavyaparopaNAt eva) prANoM kA ghAta hone mAtra se (jAtu) kabhI (hi) nizcaya karake ( hiMsA na bhavati) hiMsA nahIM lagatI hai| . . . . . . . . . . . . . . . . . . . . . . . . 35

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puruSArthasiddhyupAya 45. Therefore, a person following right conduct, due to the absence of passions like attachment, does not commit slightest of injury (himsa) although he may have occasioned severance of vitalities. Himsa arises from passionate activity Acharya Pujyapada's Sarvarthasiddhi: The qualifying phrase 'arising from passionate activity' is intended to indicate that mere severance of the vitalities is not wicked. "Even with the severance of life one is not stained with the sin of injury." Again it has been said thus in the scriptures: "When a monk goes on foot with carefulness, sometimes small insects get crushed under his feet and die. Still there is not the slightest bondage of sin in his case. From the spiritual standpoint, infatuation is called attachment." Jain, S.A., Reality, p. 196,197. 36 vyutthAnAvasthAyAM rAgAdInAM vazapravRttAyAm / mriyatAM jIvo mA vA dhAvatyagre dhruvaM hiMsA // (46) anvayArtha (rAgAdInAM ) rAgAdikoM ke ( vazapravRttAyAm ) vaza meM pravarttita ( vyutthAnAvasthAyAM ) pramAda avasthA meM ( jIvaH ) jIva ( mriyatAM ) mara jAye (mA vA) athavA nahIM mare (dhruvaM ) niyama se ( hiMsA ) hiMsA (agre ) Age ( dhAvati ) daur3atI hai| 46. Infatuated by passions like attachment, when a person acts carelessly, he commits himsa, whether a living being is killed or not.

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puruSArthasiddhyupAya yasmAtsakaSAyaH san hantyAtmA prathamamAtmanAtmAnam / pazcAjjAyeta na vA hiMsA prANyantarANAM tu // anvayArtha - ( yasmAt ) kyoMki ( AtmA ) AtmA ( sakaSAyaH san ) kaSAyasahita hotA huA (prathamam) pahale (AtmanA ) apane hI dvArA ( AtmAnam ) apane Apa ko (hanti) mAra DAlatA hai, (pazcAt ) pIche ( prANyantarANAM ) dUsare jIvoM kI (hiMsA ) hiMsA ( jAyeta na vA ) ho athavA nahIM ho| The first victim of passions is self (47) 47. It is due to the fact that under the influence of passions, the self first injures himself, later on, he may or may not cause injury to other living beings. Acharya Pujyapada's Sarvarthasiddhi: It has been said thus in the Scripture: "He who has passions causes injury to himself by himself. Whether injury is then caused to other living beings or not, it is immaterial." Jain, S.A., Reality, p. 197. hiMsAyAmaviramaNaM hiMsApariNamanamapi bhavati hiMsA / tasmAt pramattayoge prANavyaparopaNaM nityam // (48) anvayArtha - (hiMsAyAm ) hiMsA meM ( aviramaNa ) virakta na honA (api) tathA (hiMsApariNamanam ) hiMsA meM pariNamana karanA ( hiMsA bhavati ) hiMsA kahalAtI hai ( tasmAt ) isalie ( pramattayoge ) pramAda yoga meM (nityam) niyama se ( prANavyaparopaNaM ) prANoM kA ghAta hotA hai| 37

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puruSArthasiddhayupAya 48. Not exercising detachment from passionate activities that cause himsa, and indulgence in such activities, both are said to constitute himsa. As such, all activities out of passion unavoidably cause severance of vitalities. sUkSmApi na khalu hiMsA paravastunibandhanA bhavati puMsaH / hiMsAyatananivRttiH pariNAmavizuddhaye tadapi kAryA // (49) anvayArtha - (khalu) nizcaya karake (puMsaH) AtmA ke (sUkSma hiMsA api) sUkSma hiMsA bhI ( paravastunibandhanA) jisameM paravastu kAraNa ho aisI (na bhavati) nahIM hotI hai, (tadapi) to bhI (pariNAmavizuddhaye) pariNAmoM kI vizuddhi ke liye (hiMsAyatananivRttiH) hiMsA ke AyatanoM, hiMsA ke nimitta kAraNoM kA tyAga (kAryA) karanA caahiye| 49. Verily the soul does not cause even the slightest of injury attributable to any alien object. Still it is desirable for the purity of thought to renounce external objects, incidental to causing injury. nizcayamabuddhyamAno yo nizcayatastameva saMzrayate / nAzayati karaNacaraNaM sa bahiH karaNAlaso bAlaH // (50) anvayArtha - ( yaH) jo (nizcayam abuddhyamAnaH) nizcayanaya ko nahIM samajhatA huA (nizcayataH) nizcayarUpa se (tameva ) usakA hI (saMzrayate) Azraya karatA hai, svIkAra karatA hai (saH bAlaH) vaha mUrkha (bahiH karaNAlasaH) bAhya kriyArUpa cAritra meM AlasI-pramAdI (san ) hotA huA (karaNacaraNaM) kriyArUpa cAritra ko - vyavahAra cAritra ko (nAzayati) naSTa kara detA hai| . . . . . . . . . . . . . . . . . . . . . . . . 38

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puruSArthasiddhyupAya 50. The unwise man who does not understand the real meaning of the transcendental point of view (nischaya naya), undermines external discipline, gets lax, and thus destroys conduct based on restraint. avidhAyApi hi hiMsAM hiMsAphalabhAjanaM bhavatyekaH / kRtvA'pyaparo hiMsAM hiMsAphalabhAjanaM na syAt // (51) anvayArtha - (hi) nizcaya se ( hiMsAM avidhAya api) hiMsA ko nahIM karake bhI (ekaH) eka koI jIva ( hiMsAphalabhAjanaM) hiMsA ke phala kA bhoktA ( bhavati) hotA hai (aparaH) dUsarA jIva (hiMsAM kRtvA api) hiMsA karake bhI (hiMsAphalabhAjanaM ) hiMsA ke phala kA bhoktA (na syAt ) nahIM hotA hai| 51. In reality, one may be responsible for the sinful act of himsa without actually causing injury; the other, while having caused injury, may not be responsible for the act. ekasyAlpA hiMsA dadAti kAle phalamanalpam / anyasya mahAhiMsA svalpaphalA bhavati paripAke // (52) anvayArtha - (ekasya) kisI ko (alpA hiMsA) thor3I bhI hiMsA (kAle) samaya para - udaya kAla meM (analpam phalam ) bahuta phala ko (dadAti) detI hai| (anyasya) kisI jIva ko (mahAhiMsA) bahuta bar3I hiMsA bhI (paripAke) phalakAla meM (svalpaphalA) thor3A phala dene vAlI ( bhavati) hotI hai| 52. One may have to experience grave consequences on fruition (of karma) due to even minor himsa committed by him; 39

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puruSArthasiddhayupAya the other may have to experience only mild consequences on fruition (of karma) due to even major himsa committed by him. ekasya saiva tIvraM dizati phalaM saiva mandamanyasya / vrajati sahakAriNorapi hiMsA vaicitryamatra phalakAle // anvayArtha (sahakAriNoH api) do puruSoM ke dvArA sAtha-sAtha kI gaI bhI (hiMsA) hiMsA (phalakAle ) phalakAla prApta hone para ( atra ) AtmA meM (vaicitryam) vicitratA ko ( vrajati) prApta hotI hai ( sA eva) vahI hiMsA (ekasya) eka jIva ko (tIvraM phalaM ) tIvra phala (dizati ) detI hai (sA eva ) vahI hiMsA ( anyasya ) dUsare jIva ko (mandam) manda phala detI hai| 53. - When two persons commit the act of himsa jointly, its consequences on fruition (of karma), curiously enough, may be grave for one person and mild for the other. 40 (53) prAgeva phalati hiMsA kriyamANA phalati phalati ca kRtA'pi / Arabhya kartumakRtA'pi phalati hiMsAnubhAvena // (54) anvayArtha (prAk eva hiMsA phalati ) koI hiMsA pahale hI phala detI hai (kriyAmANA phalati ) koI hiMsA karate-karate phala detI hai, ( kRtA api phalati ) koI hiMsA kara cukane para phala detI hai, (ca) aura ( kartum Arabhya ) koI hiMsA AraMbha karake ( akRtA api ) binA kiye bhI ( phalati ) phala detI hai| (iti) isa prakAra ( anubhAvena ) bhAvoM ke anusAra ( hiMsA phalati ) hiMsA phala detI hai| -

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puruSArthasiddhayupAya 54. Depending on the thought-activity, himsa may become culpable (causing influx of karmas) before it is committed, at the time of its commission, after it has been committed, and also due to just an intention or attempt to commit it without its actual commission. ekaH karoti hiMsAM bhavanti phalabhAgino bahavaH / bahavo vidadhati hiMsAM hiMsAphalabhugbhavatyekaH // (55) anvayArtha - (ekaH) eka jIva (hiMsAM karoti) hiMsA ko karatA hai (phalabhAginaH ) phala ke bhAgI (bahavaH bhavanti) bahuta hote haiM, (bahavaH hiMsA vidadhati) bahuta jIva hiMsA karate haiM (hiMsAphalabhuk) hiMsA ke phala kA bhAgI (ekaH bhavati) eka hotA hai| 55. When an individual commits himsa, many may be responsible for its consequence; when many commit himsa, only one individual may be responsible for its consequence. kasyApi dizati hiMsA hiMsAphalamekameva phalakAle / anyasya saiva hiMsA dizatyahiMsAphalaM vipulam // (56) anvayArtha - (kasya api hiMsA) kisI jIva ko to hiMsA (phalakAle) phalakAla meM (ekam eva hiMsAphalaM) eka hI hiMsArUpa phala ko (dizati) detI hai (anyasya) dUsare jIva ko ( saiva hiMsA ) vahI hiMsA (vipulam ahiMsAphalaM) bar3e bhArI ahiMsArUpa phala ko (dizati) detI hai| 56. For one person the fruit of an act of himsa, on its fruition, 41

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puruSArthasiddhayupAya is what the sinful act of himsa warrants; for another, the fruit of the same act of himsa, on its fruition, is what the virtuous act of ahimsa warrants. hiMsAphalamaparasya tu dadAtyahiMsA tu pariNAme / itarasya punarhisA dizatyahiMsAphalaM nAnyat // (57) anvayArtha - (aparasya tu) kisI ko to ( ahiMsA) ahiMsA (pariNAme) udayakAla meM ( hiMsAphalaM) hiMsA ke phala ko (dadAti) detI hai, (tu punaH ) aura (itarasya) kisI ko (hiMsA) hiMsA (ahiMsAphalaM) ahiMsA ke phala ko (dizati) detI hai (na anyat) anya phala ko nhiiN| 57. Further, an act of ahimsa, on fruition, gives the fruit of himsa to one person, and, to another, anact of himsa, on fruition, gives the fruit none other than that of ahimsa. iti vividhabhaGgagahane sudustare mArgamUDhadRSTInAm / guravo bhavanti zaraNaM prabuddhanayacakrasaJcArAH // (58) anvayArtha - (iti) isa prakAra (sudustare ) atyanta kaThina (vividhabhaGgagahane) aneka prakAra ke bhaGga bheda-prabhedarUpa gahana vana meM (mArgamUDhadRSTInAm ) jinamArga ko bhUle hue puruSoM ke liye (prabuddhanayacakrasaJcArAH) aneka nayasamUha ko bhalI-bhAMti jAnane vAle (guravaH) zrIgurU-AcArya mahArAja hI (zaraNaM bhavanti) zaraNa hote haiN| 58. Thus, to those who have lost their way in the difficult-tounderstand, multiple viewpoints, like a traveller lost in a thick 42

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puruSArthasiddhyupAya forest, only the Teachers, well versed in the application of partial standpoints or aspects of knowledge (nayas) can provide refuge. atyantanizitadhAraM durAsadaM jinavarasya nayacakram / khaNDayati dhAryamANaM mUrdhAnaM jhaTiti durvidagdhAnAm // (59) anvayArtha - ( atyantanizitadhAraM) atyanta tIkSNa dhAra vAlA (durAsadaM) bar3I kaThinatA se milane vAlA (jinavarasya nayacakram ) jinendradeva kA nayarUpI cakra (dhAryamANaM) yadi dhAraNa kiyA jAye to vaha (durvidagdhAnAm ) ajJAnI jIvoM ke (mUrdhAnaM ) mastaka ko (jhaTiti ) zIghra hI (khaNDayati ) khaNDa-khaNDa kara detA hai| 59. Lord Jina's extremely sharp-edged chakra (spinning, disk-like super weapon with serrated edges) of manifold points of view, when used by misguided intellects, is difficult to be warded off and cuts off their heads in no time. avabudhya hiMsyahiMsakahiMsAhiMsAphalAni tattvena / nityamavagRhamAnairnijazaktyA tyajyatAM hiMsA // (60) anvayArtha - ( hiMsyahiMsakahiMsAhiMsAphalAni ) hiMsya kauna hai, hiMsaka kauna hai, hiMsA kyA hai, hiMsA kA phala kyA hai - ina cAroM bAtoM ko (tattvena) vAstava rUpa se (avabudhya ) samajha karake (nityam avagRhamAnaiH) sadA saMvara karane meM sAvadhAna rahane vAle puruSoM ko (nijazaktyA) apanI zakti ke anusAra (hiMsA) hiMsA (tyajyatAM) chor3anA caahiye| 60. After a proper understanding of what is meant by himsa - the victim of himsa, the perpetrator of himsa, the inference of 43

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puruSArthasiddhayupAya hinsa , and the consequence of himsa - one who is engaged in the stoppage of influx must renounce himsa to the best of one's ability. madyaM mAMsaM kSaudraM paJcodumbaraphalAni yatnena / hiMsAvyuparatikAmairmoktavyAni prathamameva // (61) anvayArtha - ( hiMsAvyuparatikAmaiH ) hiMsA ko chor3ane kI icchA karane vAle puruSoM ko (prathama eva) sabase pahale ( yatnena) prayatnapUrvaka athavA sAvadhAnI ke sAtha (madyaM) madirA ( mAMsaM) mAMsa (kSaudraM) madhu (paJca udumbaraphalAni ) pAMca udumbara phala (moktavyAni) chor3a dene caahiye| 61. Those who wish to renounce himsa must, first of all, make effort to give up the consumption of wine, flesh, honey, and the five udumbara fruits (the five udumbara trees are Gular, Anjeera, Banyan, Peepal, and Pakar, all belonging to the fig class). madyaM mohayati mano mohitacittastu vismarati dharmam / vismRtadharmA jIvo hiMsAmavizaGkamAcarati // (62) anvayArtha - (madyaM) madirA (manaH mohayati) mana ko mUrchita-behoza kara detA hai ( mohitacittastu) mohita citta vAlA puruSa (dharmam vismarati) dharma ko bhUla jAtA hai, (vismRtadharmA jIvaH) dharma ko bhUlA huA jIva (vizaGkam ) binA kisI prakAra kI zaMkA ke (hiMsAm Acarati) hiMsA kA AcaraNa karatA hai| 44

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puruSArthasiddhyupAya 62. Wine deludes the mind and a deluded person tends to forget piety; the person who forgets piety commits himsa without hesitation. rasajAnAM ca bahUnAM jIvAnAM yoniriSyate madyam / madyaM bhajatAM teSAM hiMsA saMjAyate'vazyam // anvayArtha - (ca ) tathA ( bahUnAM rasajAnAM jIvAnAM ) bahuta se rasa se utpanna hue jIvoM kI (yoniH ) yoni arthAt jIvotpatti kA AdhAra (madyam) madirA ( iSyate ) kahI jAtI hai (madyaM bhajatAM ) madirA pIne vAle ko ( teSAM ) una jIvoM kI (hiMsA avazyam saMjAyate) hiMsA avazya lagatI hai| 63. (63) Wine is the birthplace of many creatures that owe their origination in liquor; those who drink wine, therefore, necessarily commit himsa. abhimAnabhayajugupsAhAsyAratizokakAmakopAdyAH / hiMsAyAH paryAyAH sarve'pi ca zarakasannihitAH // (64) anvayArtha - ( abhimAnabhayajugupsAhAsyAratizokakAmakopAdyAH) abhimAna, bhaya, glAni, hAsya, arati, zoka, kAmavAsanA, krodha Adi jo sabhI durguNa athavA kaSAya haiM, (hiMsAyAH paryAyAH ) hiMsA ke paryAya haiM (ca) aura ( sarve api) ve sabhI (zarakasannihitAH ) madirA ke nikaTavartI haiM arthAt madirA ke pAsa rahate haiN| 64. Pride, fear, disgust, laughter, disliking, grief, sex-passion, 45

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puruSArthasiddhayupAya and anger etc., are bywords for himsa; and all these go together with wine. na vinA prANavighAtAnmAMsasyotpattiriSyate yasmAt / mAMsaM bhajatastasmAt prasaratyanivAritA hiMsA // (65) anvayArtha - ( yasmAt ) jisa kAraNa (prANavighAtAt vinA) binA prANoM ke vadha hue (mAMsasya utpattiH) mAMsa kI utpatti (na izyate) nahIM ho sakatI (tasmAt) isalie (mAMsaM bhajataH) mAMsa kA sevana karane vAle puruSa ko ( hiMsA anivAritA prasarati ) hiMsA anivArya rUpa se hotI hai| 65. Since non-vegetarian food cannot be produced without causing destruction to life, therefore, one who eats flesh necessarily commits himsa. Have mercy on other living beings - life is dear to all One should practice ahimsa every day of one's life. Ahimsa means not injuring others. Since we injure others only to satisfy our desires, desirelessness must necessarily lead to ahimsa. Many people think that the killing of animals is necessary for their living, and on that account harden their tender nature. There is absolutely no justification for the act of wanton cruelty. Nuts, vegetables and cereals contain all the nourishment necessary to maintain life, and, in their purity, constitute more joy-giving food than the dead entrails and carcasses of innocent animals butchered relentlessly and in utter disregard of their mute appeals for mercy. Life is dear and 46

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puruSArthasiddhayupAya joyful to all, and we should remember that the disregard of their appeals for mercy, and the sight of the pain and writhings of their bleeding and dying carcasses must recoil on our own souls, furnishing us with brutal and butcher-like tendencies, thus engendering karmas which cannot be easily destroyed, and which form an ever-hardening shell round the soul. Jain, C.R., The Key of Knowledge, p. 579-580. Don't harden your soul's natural instincts If we would but ponder a little over the matter, we should find that the slaughter of animals is not only sinful, but quite unnecessary as well. Taste, of which we make so much in insisting upon an animal diet, is not at all in the things which we take in or absorb. The aesthetic pleasure which simple, wholesome, non-animal food affords to the soul on account of its natural purity, cannot be equaled by the most sumptuous and expensive preparations from dead entrails and carcasses of birds and beasts, however much we might endeavour to conceal their sickening stench by condiments and spices. Besides, taste for flesh is only an acquired something like all other tastes. When a man takes to smoking his instincts revolt from the fumes of nicotine, but with each repetition, they become more and more blunted, till they lose their natural delicacy altogether, and actually long for that which they had abhorred before. The same is the case with all other evil things; they not only vitiate the natural instincts of the soul, but also tend to harden one's heart. Jain, C.R., The Key of Knowledge, p. 581. Renounce himsa in all its forms ... no one who is not prepared to renounce himsa (injuring others), in all its three forms can ever hope for salvation or 47

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puruSArthasiddhayupAya immortality. These three forms are, (1) the actual commission of the harmful act oneself, (2) its abetment when done by another, and (3) the encouraging of those who have already committed it independently of oneself. As we punish the man who abets a burglary, the thief who actually commits it, and the receiver of the property stolen at the burglary, so does Will detest the accessory after the fact as much as the abettor and the 'thief". Hence, they who slaughter animals, they who get them slaughtered, and also they who purchase their dead limbs are travelling on the path that leads to suffering and pain. Jain, C.R., The Key of Knowledge, p. 601. yadapi kila bhavati mAMsaM svayameva mRtasya mahiSavRSabhAdeH / tatrApi bhavati hiMsA tadAzritanigotanirmathanAt // (66) anvayArtha - ( yadapi ) yadyapi (mAMsa) mAMsa (svayam eva mRtasya ) apane Apa mare hue (mahiSavRSabhAdeH api bhavati) bhaiMsa, baila Adi pazuoM kA bhI hotA hai (ta api) vahA~ bhI ( tadAzritanigotanirmathanAt ) usa mAMsa ke Azrita nigoda jIvarAzi ke ghAta hone se (kila) nizcaya se (hiMsA bhavati) hiMsA hotI hai| 66. Eating flesh of animals like buffalo and ox, which have died of themselves, also involves himsa due to the destruction of numerous subtle, unevolved, spontaneously-born living beings (nigoda jivas) contingent on it. 48

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puruSArthasiddhayupAya AmAsvapi pakvAsvapi vipacyamAnAsu mAMsapezISu / sAtatyenotpAdastajjAtInAM nigotAnAm // (67) anvayArtha - (AmAsu) kaccI, (pakvAsu api) pakI huI bhI, (vipacyamAnAsu api) pakatI huI bhI (mAMsapezISu ) mAMsa kI DaliyoM meM (tajjAtInAM) usI jAti ke (nigotAnAm ) nigoda jIva-rAziyoM kI (sAtatyena) nirantara hI ( utpAdaH) utpatti hotI rahatI hai| 67. Subtle, unevolved, spontaneously-born living beings (nigoda jivas) of the same genus originate constantly in pieces of flesh, whether raw, cooked, or being cooked. AmAM vA pakvAM vA khAdati yaH spRzati vA pizitapezIm / sa nihanti satatanicitaM piNDaM bahujIvakoTInAm // (68) anvayArtha - (yaH) jo (AmA) kaccI (vA) athavA (pakvAM) pakAI huI (pizitapezIm ) mAMsa kI DalI ko (khAdati) khAtA hai (vA) athavA (spRzati ) sparza karatA hai (saH) vaha (bahujIvakoTInAm ) ananta jIva-rAziyoM ke (satatanicitaM) nirantara saMcita hue (piNDaM) piNDa ko (nihanti ) naSTa kara detA hai| 68. One who eats raw or cooked pieces of flesh, or touches them, causes the destruction of large clusters of subtle, unevolved, spontaneously-born living beings (nigoda jivas) constantly gathering together. . . . . . . . . . . . . . . . . . . . . . . . . 49

Page #68
puruSArthasiddhyupAya madhuzakalamapi prAyo madhukarahiMsAtmakaM bhavati loke / bhajati madhu mUDhadhIko yaH sa bhavati hiMsako'tyantam // (69) anvayArtha - (loke) loka meM (madhuzakalamapi) madhu kA eka choTA sA kha Da bhI (prAyaH) bahudhA (madhukarahiMsAtmakaM) madhumakkhiyoM kI hiMsA kA svarUpa (bhavati) hotA hai| (yaH) jo (mUDhadhIkaH) mUr3ha buddhi rakhane vAlA ( madhu bhajati) madhu kA sevana karatA hai (saH) vaha (atyantam hiMsakaH bhavati) atyanta hiMsaka hotA hai| 69. It is likely that even a small droplet of honey in the world will represent killing of honeybees. The senseless person who consumes honey is responsible for grave himsa. svayameva vigalitaM yo gRhNIyAdvA chalena madhu golAt / tatrApi bhavati hiMsA tadAzrayaprANinAM ghAtAt // (70) anvayArtha - (saH) jo puruSa (golAt) madhu ke chatte se (svayam eva vigalitaM) apane Apa hI gire huye (vA) athavA (chalena) chala se girAye huye ( madhu) madhu ko (gRhNIyAt ) grahaNa karatA hai (tatrApi) vahA~ para bhI (tadAzrayaprANinAM) usake AzrayabhUta prANiyoM ke (ghAtAt ) ghAta se ( hiMsA bhavati ) hiMsA hotI hai| 70. The person who consumes honey which drops down from the honeycomb on its own, or that obtained through some trick, is also responsible for himsa as, in both cases, destruction of subtle, unevolved, spontaneously-born living beings (nigoda jivas), generated in honey, is caused. 50

Page #69
madhu madyaM navanItaM pizitaM ca mahAvikRtayastAH / valbhyante na vratinA tadvarNA jantavastatra // (71) anvayArtha (madhu madyaM navanItaM ) madhu - zahada, madya - madirA, navanIta- makkhana, athavA launI (ca) aura (pizitaM ) mAMsa ( mahAvikRtayaH ) mahAn vikRti vAle padArtha haiM, ina padArthoM ke sevana karane se AtmA meM vikAra paidA hotA hai, ( tA: ) ye cAroM (vratinA ) vratI puruSoM ke dvArA ( na valbhyante ) sevana karane yogya nahIM haiM, ( tatra ) unameM ( tadvarNAH) usI varNa vAle ( jantavaH ) jantu utpanna hote rahate haiN| - puruSArthasiddhyupAya 71. Honey, wine, butter, and flesh, these four substances provide media for growth of microbes and are, therefore, not suitable for consumption by a votary. These substances inhabit subtle, unevolved, spontaneously-born living beings (nigoda jivas) of the same genus. yonirudumbarayugmaM plakSanyagrodhapippalaphalAni / trasajIvAnAM tasmAtteSAM tadbhakSaNe hiMsA // - (72) anvayArtha - ( udumbarayugmaM ) udumbara yugma Umara aura kaThUmara ( plakSanyagrodhapippalaphalAni) pAkara, bar3a aura pIpala phala (trasajIvAnAM ) trasa jIvoM ke ( yoniH ) yonibhUta haiM arthAt trasa jIvoM kI utpatti ke ye pA~coM phala ghara haiM, inameM aneka trasa jIva utpanna hote rahate haiM ( tasmAt ) isaliye (tadbhakSaNe ) unake bhakSaNa karane meM (teSAM ) una trasa jIvoM kI (hiMsA) hiMsA (bhavati) hotI hai| 72. Fruits of the two udumbaras (Gular and Anjeera) and of Pakar, Banyan and Peepal, are birthplaces of microbes. Therefore, eating of these fruits causes himsa of those living beings. 51

Page #70
puruSArthasiddhayupAya yAni tu punarbhaveyuH kAlocchinnatrasAni zuSkANi / bhajatastAnyapi hiMsA viziSTarAgAdirUpA syAt // (73) anvayArtha - (punaH) phira (yAni) jo phala (zuSkANi tu) sUkhe hue bhI (kAlocchinnatrasAni) kAla pAkara trasa jIvoM se rahita ho jAyeM (tAni api) unako bhI (bhajataH) sevana karane vAle ko (viziSTarAgAdirUpA) viziSTa rAgAdi rUpa ( hiMsA syAt ) hiMsA hotI hai| 73. Even if these fruits be eaten on having dehydrated over time, and hence free from mobile beings, himsa is caused due to the presence of excessive desire for them. aSTAvaniSTadustaraduritAyatanAnyamUni parivartya / jinadharmadezanAyAH bhavanti pAtrANi zuddhadhiyaH // (74) anvayArtha - (amUni ) ina (aSTau) ATha padArthoM ko (aniSTadustaraduritAyatanAni) aniSTa, kaThinatA se chUTane vAle aura pApoM kI khAna svarUpa (parivarNya) chor3akara hI (zuddhadhiyaH) zuddha buddhi vAle puruSa (jinadharmadezanAyAH) jinadharma ke upadeza grahaNa karane ke ( pAtrANi bhavanti) pAtra hote haiN| 74. Those men of pure intellect who renounce all these eight things which cause distress, difficult to give up, and mines of insuperable sins, are worthy recipients of the precepts of the Jaina religion. 52

Page #71
puruSArthasiddhayupAya dharmamahiMsArUpaM saMzRNvanto'pi ye parityaktum / sthAvarahiMsAmasahAstrasahiMsAM te'pi muJcantu // (75) anvayArtha - (dharma ahiMsArUpaM) dharma ahiMsArUpa hai isa bAta ko (saMzRNvantaH api) bhale prakAra jAnate haiM phira bhI (ye) jo puruSa (sthAvarahiMsAm parityaktum ) sthAvara hiMsA ke chor3ane meM (asahAH) asamartha haiM (te api) ve bhI (trasa hiMsAM muJcantu) trasa hiMsA ko to chor3a deN| 75. Even after proper listening to the doctrine of ahimsa, those who are not able to renounce himsa of immobile beings (sthavara jivas), should at least renounce himsa of mobile beings (trasa jivas). kRtakAritAnumananairvAkkAyamanobhiriSyate navadhA / autsargikI nivRttirvicitrasvarUpApavAdikI tvessaa|| (76) anvayArtha - (autsargikI) utsargarUpI-sAmAnyarUpa (nivRttiH) tyAga (kRtakAritAnumananaiH) kRta, kArita, anumodanA ke bhedoM se (vAkkAyamanobhiH) vacana, kAya aura mana ke bhedoM se ( navadhA) nau prakAra (iSyate) kahA jAtA hai (tu) aura (eSA apavAdikI nivRttiH) yaha apavAdarUpa tyAga (vicitrarUpA) aneka prakAra kahA jAtA hai| 76. Perfect renunciation (autsargiki nivritti) is of nine kinds (3 x 3): renunciation of it by action of the body, the organ of speech, and the mind; and, in each case, not doing it through oneself, through abetment when done by others, and through 53

Page #72
puruSArthasiddhyupAya encouragement of those who commit it independently of oneself. Imperfect renunciation (apavadiki nivritti) is of many kinds. stokai kendriyaghAtAdgRhiNAM sampannayogyaviSayANAm / zeSasthAvaramAraNaviramaNamapi bhavati karaNIyam // (77) anvayArtha - (sampannayogyaviSayANAm ) indriya viSayoM ke nyAyapUrvaka sevana karane vAle (gRhiNAM) gRhasthoM ko ( stokaikendriyaghAtAt ) anya ekedriya ke ghAta ke sivA (zeSasthAvaramAraNaviramaNam api ) bAkI ke sthAvara jIvoM ke mArane kA tyAga bhI ( karaNIyam bhavati) karanA yogya hai| 77. Householders practising judicious sense-gratification, cause injury to a limited number of one-sensed beings. They should desist from injury to other one-sensed (sthavara) beings. amRtatvahetubhUtaM paramamahiMsArasAyanaM labdhvA / avalokya bAlizAnAmasamaJjasamAkulairna bhavitavyam // (78) anvayArtha - ( amRtatvahetubhUtaM ) amRtapane athavA mokSa kA kAraNabhUta ( paramam) utkRSTa ( ahiMsArasAyanaM ) ahiMsArUpI rasAyana ko ( labdhvA ) pAkara (bAlizAnAm) mUrkhoM ke ( asamaJjasam ) ayogya athavA pratikUla bartAva ko ( avalokya ) dekhakara ( AkulaiH ) vyAkula ( na bhavitavyam ) nahIM honA caahiye| 54 78. Having acquired the elixir of ahimsa that leads to immortality, one should not get perturbed on seeing the improper behaviour of the ignorant.

Page #73
puruSArthasiddhyupAya sUkSmo bhagavaddharmo dharmArthaM hiMsane na doSo'sti / iti dharmamugdhahRdayairna jAtu bhUtvA zarIriNo hiMsyAH // (79) anvayArtha - (bhagavaddharmaH sUkSmaH) Izvara kA batAyA huA dharma sUkSma hai (dharmArthaM hiMsane) dharma ke lie hiMsA karane meM (na doSaH asti) doSa nahIM hai (iti) isa prakAra (dharmamugdhahRdayaiH) dharma meM mUDhabuddhi rakhane vAle hRdayasahita (bhUtvA) banakara (jAtu) kabhI (zarIriNaH) prANI (na hiMsyAH ) nahIM mArane caahiye| 79. "Dharma, as proclaimed by God, is very subtle and there is no wrong involved in committing himsa for the sake of dharma." Not getting deluded by this wrong belief, one should desist from committing himsa of embodied beings. dharmo hi devatAbhyaH prabhavati tAbhyaH pradeyamiha sarvam / iti durvivekakalitAM dhiSaNAM na prApya dehino hiMsyAH // (80) anvayArtha - (hi) nizcaya karake (dharmaH) dharma (devatAbhyaH) devatAoM se (prabhavati) paidA hotA hai isaliye (tAbhyaH) unake liye (iha) isa loka meM (sarvam ) saba kucha (pradeyam) de denA cAhiye (iti) isa prakAra (durvivekakalitAM) avivekapUrNa (dhiSaNAM) buddhi ko (prApya) pA kara ke ( dehinaH) prANI (na hiMsyAH) nahIM mAranA caahiye| 80. "Verily dharma is created by gods and, therefore, it is in order that everything is offered to them." Falling prey to such indiscriminate notion, one should not kill embodied beings. . . . . . . . . . . . . . . . . . . . . . . . . 55

Page #74
puruSArthasiddhyupAya pUjyanimittaM ghAte chAgAdInAM na ko'pi doSo'sti / iti saMpradhArya kAryaM nAtithaye sattvasaMjJapanam // (81) anvayArtha - (pUjyanimittaM ) pUjya puruSoM ke nimitta (chAgAdInAM) bakarA Adi ke (ghAte) mArane meM (na ko'pi doSaH asti) koI doSa nahIM hai (iti) isa prakAra (saMpradhArya) nizcaya karake (atithaye) atithi ke liye (sattvasaMjJapanam ) prANiyoM kI hiMsA (na kAryaM ) nahIM karanA caahiye| 81. "There is nothing wrong in killing animals, like a he-goat, for the sake of (feeding) persons deserving deep respect." Believing this to be true, one should not kill living beings for the sake of guests. bahusattvaghAtajanitAdazanAdvaramekasattvaghAtottham / ityAkalayya kAryaM na mahAsattvasya hiMsanaM jAtu // (82) anvayArtha - (bahusattvaghAtajanitAt ) bahuta se prANiyoM kA ghAta karane se taiyAra hone vAle ( azanAt ) bhojana se ( ekasattvaghAtottham ) eka prANI ke ghAta se utpanna bhojana (varam ) zreSTha hai (iti) isa prakAra (Akalayya) vicAra karake ( mahAsattvasya) eka vizAla trasa prANI kI ( hiMsanaM) hiMsA (jAtu) kabhI (na kAryaM) nahIM karanA caahiye| 82. "It is better to prepare food by killing one large-size living being rather than by killing a number of smaller ones." Thinking this to be true, never kill a living being of higher order. 56

Page #75
puruSArthasiddhayupAya rakSA bhavati bahUnAmekasyaivAsya jIvaharaNena / iti matvA kartavyaM na hiMsanaM hiMsrasattvAnAm // (83) anvayArtha - (asya) isa (ekasya eva) eka hI hiMsaka jIva ke ( jIvaharaNena) prANa naSTa karane se (bahUnAm ) bahuta se jIvoM kI (rakSA bhavati) rakSA hotI hai (iti) isa prakAra ( matvA ) mAna kara (hiMsrasattvAnAm ) hiMsA karane vAle prANiyoM kI ( hiMsanaM na kartavyaM) hiMsA nahIM karanA caahiye| 83. "By killing one being that kills others, one saves many." Putting your belief on this, do not kill even those beings which kill others. bahusattvaghAtino'mI jIvanta upArjayanti guru pApam / ityanukampAM kRtvA na hiMsanIyAH zarIriNo hiMsrAH // (84) anvayArtha - (amI) ye (bahusattvaghAtinaH) bahuta jIvoM kI hiMsA karane vAle hiMsaka jIva (jIvanta) jIte hue (guru pApam ) bahuta pApa ko (upArjayanti) ikaTThA karate haiM (iti) isa prakAra (anukampAM) dayA ko (kRtvA) karake (hiMstrAH) hiMsA karane vAle (zarIriNaH) zarIradhArI-jIva (na hiMsanIyAH) nahIM mArane caahiye| 84. "Killers of many jivas, if left alive, are bound to accumulate still greater sins." This fallacious argument should not prompt one to kill, out of mercy, even those living beings who kill habitually or naturally. . . . . . . . . . . . . . . . . . . . . . . . . 57

Page #76
puruSArthasiddhyupAya bahuduHkhAH saMjJapitA prayAnti tvacireNa duHkhavicchittim / iti vAsanAkRpANImAdAya na duHkhino'pi hantavyAH // anvayArtha - (tu) aura ( bahuduHkhAH saMjJapitA ) bahuta duHkhoM se satAye hue prANI (acireNa ) jaldI (duHkhavicchittim) duHkha ke nAza ko ( prayAnti ) pA jAyeMge (iti) isa prakAra ( vAsanAkRpANIm ) vAsanA - vicAra rUpI talavAra ko (AdAya ) lekara ( dukhinaH api) duHkhI jIva bhI ( na hantavyAH ) nahIM mArane caahiyeN| (85) 85. "Those undergoing great suffering, will get released from the agony in no time." Holding the sword of this kind of fallacious commiseration, do not kill even those who are in distress. kRcchreNa sukhAvAptirbhavanti sukhino hatAH sukhina eva / iti tarkamaNDalAgraH sukhinAM ghAtAya nAdeyaH // 58 (86) anvayArtha - ( sukhAvAptiH ) sukha kI prApti (kRcchreNa ) bar3I kaThinatA se hotI hai, isaliye (hatAH) mAre hue (sukhina: ) sukhI jIva ( sukhina eva) sukhI hI ( bhavanti ) hote haiM, (iti) isa prakAra (tarkamaNDalAgraH ) vicArarUpI talavAra (sukhinAM ghAtAya ) sukhI puruSoM ke ghAta ke liye ( na AdeyaH ) nahIM pakar3anA caahiye| 86. "Happiness is achieved on enduring great hardships; therefore, those killed in their happy state will continue to be happy." Do not take hold of the weapon of this misleading reasoning to kill someone who is happy.

Page #77
puruSArthasiddhyupAya upalabdhisugatisAdhanasamAdhisArasya bhUyaso'bhyAsAt / svaguroH ziSyeNa ziro na kartanIyaM sudharmamabhilaSitA // (87) anvayArtha - (bhUyasaH) bahuta se (abhyAsAt) abhyAsa se (upalabdhisugatisAdhanasamAdhisArasya) sugati kA kAraNabhUta samAdhi ke sAratattva ko prApta karane vAle (svaguroH) apane guru kA (ziraH) zira (sudharmam abhilaSitA) zreSTha dharma ke cAhane vAle (ziSyeNa) ziSya ke dvArA (na kartanIyaM) nahIM kATanA caahiye| 87. A disciple, desirous of piety, should not cut off the head of his own preceptor who, through constant practice, has developed concentration that is instrumental in achieving a superior state of existence. dhanalavapipAsitAnAM vineyavizvAsanAya darzayatAm / jhaTitighaTacaTakamokSaM zraddheyaM naiva khArapaTikAnAm // (88) anvayArtha - (dhanalavapipAsitAnAM) dhana ke pyAse (vineyavizvAsanAya) ziSyoM ko vizvAsa dilAne ke liye (jhaTitighaTacaTakamokSaM) zIghra hI ghaTa ke phUTane se ur3ane vAlI cir3iyA ke samAna mokSa ko (darzayatAm ) dikhAne vAle (khArapaTikAnAm ) dhUrta-DhoMgI khArapaTikoM ke mata ko (naiva zraddheyaM) nahIM mAnanA caahiye| 88. Do not believe in the doctrine of the Kharpatikas that postulates 'break the pot (the body) for immediate salvation'. Impelled by their thirst for small riches, they induce their disciples into the trap of such a doctrine. . . . . . . . . . . . . . . . . . . . . . . . . 59

Page #78
puruSArthasiddhyupAya dRSTvA paraM purastAdazanAya kSAmakukSimAyAntam / nijamAMsadAnarabhasAdAlabhanIyo na cAtmA'pi // anvayArtha (ca) aura ( azanAya ) bhojana ke liye (purastAt) sanmukha ( AyAntam) Ate hue (paraM) kisI ( kSAmakukSim ) bhUkhe jIva ko (dRSTvA ) dekha kara (nijamAMsadAnarabhasAt) apanA mAMsa dekara ( AtmA api ) apanI bhI (na AlabhanIyaH ) hiMsA nahIM karanI caahiye| (89) 89. And, on being approached for food by a hungry man, do not fanatically desecrate your own body so as to give him food; thus shun violence towards self. ko nAma vizati mohaM nayabhaGgavizAradAnupAsya gurUn / viditajinamatarahasyaH zrayannahiMsAM vizuddhamatiH // (90) anvayArtha - ( nayabhaGgavizAradAn ) vastu-dharmoM kI apekSA ko acchI taraha jAnane vAle ( gurUn) jaina gurUoM kI ( upAsya ) upAsanA- - pUjA karake (viditajinamatarahasyaH ) jinamata ke rahasya ko samajhane vAlA ataeva (vizuddhamatiH ) nirmala buddhi ko dhAraNa karane vAlA (ahiMsAM zrayan ) ahiMsA tattva para ArUr3ha rahane vAlA ( ko nAma) kauna puruSa ( mohaM vizati ) moha ko prApta hotA hai? arthAt koI nahIM hotaa| 60 90. After familiarizing oneself with the essence of Jainism through Teachers adept in manifold points of view, and having taken refuge in the principle of ahimsa, which person of clear intellect would yield to delusions (set forth in the preceding _verses)?

Page #79
puruSArthasiddhayupAya yadidaM pramAdayogAdasadabhidhAnaM vidhIyate kimapi / tadanRtamapi vijJeyaM tadbhedAH santi catvAraH // (91) anvayArtha - ( yat ) jo (kim api ) kucha bhI (pramAdayogAt ) pramAda ke yoga se (idaM) yaha ( asat abhidhAnaM) asatya kathana ( vidhIyate) kahA jAtA hai (tat) vaha (anRtam api ) asatya hI (vijJeyaM) jAnanA cAhiye (tadbhedAH) usa asatya ke bheda (catvAraH) cAra ( santi ) haiN| 91. A statement, made out of passion, that is not commendable, should certainly be known as falsehood. It has four subdivisions. Falsehood Acharya Umasvami's Tattvarthsutra: asadabhidhAnamanRtam // (Ch. 7 - 14) pramAda ke yoga se [asat abhidhAnam] jIvoM ko du:khadAyaka athavA mithyArUpa vacana bolanA so [anRtam] asatya hai| Speaking what is not commendable is falsehood. Acharya Pujyapada's Sarvarthasiddhi: That which causes pain and suffering to the living is not commendable, whether it refers to actual facts or not. Jain, S.A., Reality, p. 197. . . . . . . . . . . . . . . . . . . . . . . . . 611

Page #80
puruSArthasiddhyupAya svakSetrakAlabhAvaiH sadapi hi yasminniSiddhyate vastu / tatprathamamasatyaM syAnnAsti yathA devadatto'tra // (92) anvayArtha - (svakSetrakAlabhAvaiH) apane dravya, kSetra, kAla aura bhAva se (sat api) vidyamAna bhI (vastu) vastu (yasmin) jisa vacana meM (niSiddhayate) niSiddha kI jAtI hai (tat) vaha (prathamam ) pahalA ( asatyaM) asatya hai| (yathA) jaise (atra ) yahAM para (devadattaH nAsti ) devadatta nahIM hai| 92. A statement that negates the existence of an object (which is existent) with respect to its substance (dravya), the place where it is (ksetra), the time when it exists (kala), and the characteristics intrinsically present in it (bhava), is the first kind of falsehood. For example, to say, "Devadatta is not here," when he is actually present. asadapi hi vasturUpaM yatra parakSetrakAlabhAvaistaiH / udbhAvyate dvitIyaM tadanRtamasmin yathAsti ghaTaH // (93) anvayArtha - ( yatra) jisa vacana meM ( asat api vasturUpa) avidyamAna bhI vastusvarUpa (taiH parakSetrakAlabhAvaiH) una bhinna kSetra, bhinna kAla, bhinna bhAvoM dvArA (udbhAvyate) kahA jAtA hai (tat dvitIyaM anRtam ) vaha dUsare prakAra kA asatya hai (yathA asmin ghaTaH asti) jisa prakAra isa jagaha ghaTa hai| 93. A statement that affirms the existence of an object (which is not existent) with respect to the place where it is (ksetra), the time when it exists (kala), and the characteristics intrinsically 62

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puruSArthasiddhyupAya present in it (bhava), is the second kind of falsehood. For example, to say, "Pitcher is here," when it is not actually there. vastu sadapi svarUpAtpararUpeNAbhidhIyate yasmin / anRtamidaM ca tRtIyaM vijJeyaM gauriti yathAzvaH // (94) anvayArtha - (yasmin ) jisa vacana meM (svarUpAt vastu sat api) apane svarUpa se vastu upasthita hai to bhI ( pararUpeNa abhidhIyate) parasvarUpa se kahA jAtA hai (idaM tRtIyaM anRta vijJeyaM) yaha asatya kA tIsarA bheda samajhanA caahiye| (yathA gauH azvaH iti ) jisa prakAra gau ko ghor3A kaha denaa| 94. A statement that pronounces the existence of an object as another object, with respect to the nature of the substance (dravya), is the third kind of falsehood. For example, to call a cow, ahorse. garhitamavadyasaMyutamapriyamapi bhavati vacanarUpaM yat / sAmAnyena tredhA matamidamanRtaM turIyaM tu // (95) anvayArtha - (tu) aura (yat vacanarUpaM) jo vacana svarUpa (garhitam ) niMdanIya (avadyasaMyutam ) doSa-sahita (api apriyam ) aura apriya-kaThora (bhavati) hotA hai (iti) isa prakAra (idam) yaha (turIyaM) cauthA (anRtaM) jhUTha (sAmAnyena) sAmAnya rIti se (tredhA) tIna prakAra (matam ) mAnA gayA hai| . . . . . . . . . . . . . . . . . . . . . . . . 63

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puruSArthasiddhayupAya 95. And the fourth kind of falsehood, in general terms, is of three types - that speech which is condemnable (garhita), sinful (savadya), and unpleasant (apriya). paizunyahAsagarbhaM karkazamasamaJjasaM pralapitaM ca / anyadapi yadutsUtraM tatsarvaM garhitaM gaditam // (96) anvayArtha - (paizUnyahAsagarbhaM) pizunapanA arthAt cugalakhorI, dUsaroM kI jhUThI sAMcI burAI karanA, haMsI sahita vacana bolanA (karkazam) krodhapUrNa, dUsare ke tiraskAra karane vAle vacana bolanA (asamaJjasaM) kucha kA kucha asambaddha bolanA (pralapitaM ca) jina vacanoM kA koI upayukta artha nahIM hai aise nirarthaka evaM ni:ssAra vacanoM kA bolanA (anyat api yat utsUtraM ) aura bhI jo vacana bhagavat AjJA se viruddha - jinAgama kathita sUtroM kI AjJA ke viruddha haiM (tatsarvaM) vaha saba vacana (garhitaM) niMdya (gaditam ) kahA gayA hai| 96. Condemnable (garhita) speech comprises statements which may be spiteful and contemptuous, harsh, nonsensical, useless gossip, and also those contrary to the Scripture. chedanabhedanamAraNakarSaNavANijyacauryavacanAdi / tatsAvA yasmAtprANivadhAdyAH pravartante // (97) anvayArtha - (chedanabhedanamAraNakarSaNavANijyacauryavacanAdi) chedanA, bhedanA, mAranA, khetI, vANijya aura corI Adi ke jo vacana haiM (tat sAvadhaM) ve doSa sahita vacana haiM (yasmAt ) kyoMki (prANivadhAdyAH) ina vacanoM se prANiyoM ke vadha Adi hiMsA ke kArya (pravartante ) hote haiN| 64

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puruSArthasiddhyupAya 97. Sinful (savadya) speech comprises statements which may be prompting others to engage in piercing, splitting, beating, ploughing, trading, or stealing, as such activities lead to the destruction of life. aratikaraM bhItikaraM khedakaraM vairazokakalahakaram / yadaparamapi tApakaraM parasya tatsarvamapriyaM jJeyam // (98) anvayArtha - ( aratikaraM ) citta meM AkulatA paidA karane vAlA evaM dhairya ko naSTa karane vAlA vidveSotpAdaka, ( bhItikaraM ) bhaya utpanna karane vAlA, (khedakaraM ) citta meM kheda, pazcAttApa utpanna karane vAlA, (vairazokakalahakaram ) zatrutA utpanna karane vAlA, zoka utpanna karanevAlA, lar3AI-jhagar3A utpanna karanevAlA, ( yat aparam api ) aura jo bhI ( parasya) dUsare ko ( tApakaraM ) santApa-kaSTa dene vAlA vacana hai ( tat sarvam) vaha samasta (apriyaM ) apriya - asuhAvanA-zravaNakaTu vacana (jJeyam) samajhanA caahiye| 98. Unpleasant (apriya) speech comprises statements which may cause in others discomfiture, fear, regret, enmity, grief, hostility, or anguish. sarvasminnapyasmin pramattayogaikahetukathanaM yat / anRtavacane'pi tasmAnniyataM hiMsA samavatarati // (99) anvayArtha - ( asmin sarvasmin api ) ina samasta hI nirUpaNa meM (yat) kyoMki (pramattayogaikahetukathanaM ) pramAda yoga hI jisameM kAraNa hai aisA kathana hotA hai, (tasmAt ) isalie (anRtavacane'pi ) jhUTha vacana meM bhI ( hiMsA niyataM ) hiMsA niyama se (samavatarati ) hotI hai| 65

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puruSArthasiddhayupAya 99. For all these kinds of falsehood, the underlying cause is passion. Therefore, falsehood also, certainly, causes himsa. hetau pramattayoge nirdiSTe sakalavitathavacanAnAm / heyAnuSThAnAderanuvadanaM bhavati nAsatyam // (100) anvayArtha - (sakalavitathavacanAnAm ) samasta jhUTha vacanoM kA (pramattayoge hetau nirdiSTe) pramAda yoga ko hI kAraNa batalAne para (heyAnuSThAnAdeH anuvadanaM) heya-upAdeya Adi kA kathana (asatyaM na bhavati) asatya nahIM hai| 100. As falsehood necessarily involves passion, a discourse by a passionless saint preaching what is acceptable and what is not, does not involve falsehood (even if it should be unpleasant to the listener). bhogopabhogasAdhanamAtraM sAvadyamakSamA moktum / ye te'pi zeSamanRtaM samastamapi nityameva muJcantu // (101) anvayArtha - (ye) jo puruSa (bhogopabhogasAdhanamAtraM) bhoga-upabhoga sAmagrI ke ikaTThA karane meM kAraNamAtra (sAvadyam ) sadoSa vacana ko ( moktum akSamA) chor3ane ke liye asamartha haiM ( te api ) ve bhI (zeSam samastam api anRtaM ) bAkI ke samasta jhUTha ko (nityam eva muJcantu) sadA hI chor3a deveN| 101. Those who are not able to renounce completely the sinful (savadya) speech as is necessary to arrange articles of use and consumption, should perpetually renounce all the remaining kinds of falsehood. 66

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puruSArthasiddhyupAya On falsehood Firstly, as regards religion, falsehood directly produces impurity of the heart, perverts and deadens the finer instincts, converts the nobler emotion of love into that of hatred, and renders the ego unfit for the higher forms of unfoldment. It makes the intellect cloudy, and replaces the serenity of mind with worry and anxiety, thus directly robbing the ego of ananda, or bliss, the acquisition and enjoyment of which is the sole aim and aspiration of the soul. The liar wants to be happy but does the very thing that gives birth to unhappiness! It is like pulling out the foundation to build the superstructure with. Spiritual progress is impossible without peace of mind and peace of mind cannot be had till the heart be purified; hence, lying is an immediate obstacle to the path of emancipation. Secondly, as far as material prosperity is concerned, it is also easy to see that untruthfulness even here ultimately leads to ruin. We resort to falsehood to gain a cheap advantage by dishonest means. But dishonesty never flourishes in the long run, however much may be the immediate advantage to be gained thereby. If it were otherwise, all the thieves, and dacoits and forgers, in the world, would be millionaires in no time; but happily such is not the case. National prosperity is no exception to this rule. The short-lived triumph which falsehood and dishonesty secure for their votary, in some instances, is too feeble a recompense for the life-long anguish and fear which inevitably follow in their wake. The liar cannot look an honest man in the face; his features bear the stamp of wretchedness and sin; he shuffles and cringes and loses his self-reliance. Prosperity in business is impossible with such qualifications as these and the health of the body, depending, as it does, on mental strength and purity, also suffers in consequence. This is not all; for those 67

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puruSArthasiddhayupAya whom the liar defrauds, become his enemies when the fraud is discovered, and hunt him down sooner or later. Are these conditions worth purchasing in consideration of some temporary gain by falsehood and deceit? We venture to hope that no man in his senses will answer this question in the affirmative. Jain, C.R., The Key of Knowledge, p. 234, 235. avitIrNasya grahaNaM parigrahasya pramattayogAdyat / tatpratyeyaM steyaM saiva ca hiMsA vadhasya hetutvAt // (102) anvayArtha - ( yat ) jo ( pramattayogAt ) pramAda ke yoga se (avitIrNasya) binA diye hue (parigrahasya) parigraha kA (grahaNaM) grahaNa karanA hai (tat) vaha (steyaM) corI ( pratyeyaM) jAnanA cAhiye (sA eva ca) aura vahI ( vadhasya hetutvAt ) hiMsA kA kAraNa hone se ( hiMsA) hiMsA hai| 102. Driven by passions, taking anything that has not been given be termed as theft and since theft causes injury, it is himsa. Stealing Acharya Umasvami's Tattvarthsutra: adattAdAnaM steym|| (Ch. 7 - 15) pramAda ke yoga se [adattAdAnaM] binA dI huI kisI bhI vastu ko grahaNa karanA so [steyam] corI hai| Taking anything that is not given is stealing. 68

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puruSArthasiddhayupAya arthA nAma ya ete prANA ete bahizcarAH puMsAm / harati sa tasya prANAn yo yasya jano haratyarthAn // (103) anvayArtha - (yaH ete arthA nAma) jitane bhI dhana dhAnya Adi padArtha haiM (ete puMsAm bahizcarAH prANA) ye puruSoM ke bAhya-prANa haiN| (yaH janaH ) jo puruSa ( yasya arthAn harati) jisake dhana dhAnya Adi padArthoM kA haraNa karatA hai (saH) vaha (tasya prANAn harati ) usake prANoM kA haraNa karatA hai| 103. All possessions of men are their external vitalities. Anyone who deprives others of their possessions, therefore, causes destruction of vitalities. hiMsAyAH steyasya ca nAvyAptiH sughaTa eva sA yasmAt / grahaNe pramattayogo dravyasya svIkRtasyAnyaiH // (104) anvayArtha - (hiMsAyAH) hiMsA kI (ca) aura (steyasya) corI kI (na avyAptiH) avyApti nahIM hai (yasmAt ) kyoMki (anyaiH svIkRtasya dravyasya) dUsaroM ke dvArA svIkAra kiye gaye dravya ke (grahaNe) grahaNa karane meM (pramattayogaH) pramAda yoga ( sughaTa eva) acchI taraha ghaTatA hai isaliye (sA) vahAM hiMsA hotI hai| 104. There is no exclusivity between himsa and theft (wherever there is theft, there is himsa). When a person takes something that belongs to others, passion is the underlying cause and, therefore, hinsa must take place. . . . . . . . . . . . . . . . . . . . . . . . . 69

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puruSArthasiddhyupAya nAtivyAptizca tayoH pramattayogaikakAraNavirodhAt / api karmAnugrahaNe nIrAgANAmavidyamAnatvAt // (105) anvayArtha - (pramattayogaikakAraNavirodhAt) pramAda yogarUpa eka kAraNa kA virodha hone se (api) aura (karmAnugrahaNe) karma ke grahaNa karane meM (nIrAgANAm ) vItarAga muniyoM ke (avidyamAnatvAt ) pramAda yoga kA abhAva hone se (tayauH) una corI aura hiMsA meM (ativyAptizca na) ativyApti bhI nahIM hai| 105. There is no overlapping either (taking something without passion is not himsa). Certainly, no himsa is involved when passionless (higher order) saints take in karmic molecules since they are not driven by passion. asamarthA ye kartuM nipAnatoyAdiharaNavinivRttim / tairapi samastamaparaM nityamadattaM parityAjyam // (106) anvayArtha - (ye) jo puruSa (nipAnatoyAdiharaNavinivRttim ) kUpa-jala Adi ke haraNa karane kI nivRtti ko (kartuM asamarthA) karane ke liye asamartha haiM (taiH api) una puruSoM ke dvArA bhI ( aparaM samastam adattaM) dUsarA samasta binA diyA huA dravya (nityam ) sadA (parityAjyam) chor3a denA caahiye| 106. Those who are not able to refrain from taking well-water etc. (although free of charge, but, strictly speaking, not given to them), should always desist from taking anything else that is not given to them. 70

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puruSArthasiddhayupAya yadvedarAgayogAnmaithunamabhidhIyate tadabrahma / avatarati tatra hiMsA vadhasya sarvatra sadbhAvAt // (107) anvayArtha - ( yat vedarAgayogAt ) puMveda aura strIvedarUpa rAga-pariNAma ke sambaMdha se ( yat ) jo (maithunam ) strI-puruSoM kI kAma ceSTA hotI hai (tat) usako (abrahma) abrahma ( abhidhIyate) kahate haiN| (tatra sarvatra ) vahAM saba avasthAoM meM ( vadhasya sadbhAvAt ) jIvoM kA vadha hone se ( hiMsA avatarati) hiMsA ghaTita hotI 107. Unchastity (abrahma) is copulation arising from sexual desire. There is all-round injury to the living in copulation and, therefore, it is himsa. Unchastity Acharya Umasvami's Tattvarthsutra: maithunmbrhm|| (Ch.7-16) [maithunamabrahma] jo maithuna hai so abrahma arthAt kuzIla hai| Copulation is unchastity. hiMsyante tilanAlyAM taptAyasi vinihite tilA yadvat / bahavo jIvA yonau hiMsyante maithune tadvat // (108) anvayArtha - ( yadvat ) jisa prakAra (tilanAlyAM) tiloM kI nalI meM (taptAyasi vinihite) tapAye hue lohe ke DAlane para (tilA hiMsyante ) tila naSTa ho jAte haiM - . . . . . . . . . . . . . . . . . . . . . . . . 71

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puruSArthasiddhayupAya bhuna jAte haiM (tadvat ) usI prakAra (yonau) yoni meM (maithune) maithuna karate samaya (bahavo jIvA) aneka jIva ( hiMsyante) mAre jAte haiN| 108. Just as a hot rod of iron inserted into a tube filled with sesame seeds burns them up, in the same way, many beings get killed during sexual intercourse. yadapi kriyate kizcinmadanodrekAdanagaramaNAdi / tatrApi bhavati hiMsA rAgAdyutpattitantratvAt // (109) anvayArtha - ( yadapi ) jo bhI (kiJcit madanodrekAt) kucha kAma ke prakopa se (anaGgaramaNAdi) anaMgakrIr3ana Adi (kriyate) kiyA jAtA hai (tatrApi) vahAM para bhI (rAgAdyutpattitantratvAt ) rAgAdika kI utpatti pradhAna hone se ( hiMsA bhavati) hiMsA hotI hai| 109. Indulgence in perverted sexual practices, owing to abnormal sexual passion, also results in himsa because of the presence of excessive desire. ye nijakalatramAnaM parihartuM zaknuvanti na hi mohAt / niHzeSazeSayoSinniSevaNaM tairapi na kAryam // (110) anvayArtha - (ye) jo puruSa (mohAt) cAritra-mohanIya karma ke udaya se (nijakalatramAtraM) apanI strI mAtra ko (parihartu) chor3ane ke liye (na hi zaknuvanti) nizcaya se samartha nahIM haiM (taiH api) unheM bhI (niHzeSazeSayoSinniSevaNaM) bAkI kI samasta striyoM kA sevana (na kAryam ) nahIM karanA caahiye| . . . . . . . . . . . . . . . . . . . . . . . . 72

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puruSArthasiddhyupAya 110. Men who, because of attachment, find it impossible to give up sexual attraction to their wives, should at least take a vow to abstain from sexual contact with other females. yA mUrchA nAmeyaM vijJAtavyaH parigraho hyeSaH / mohodayAdudIrNo mUrchA tu mamatvapariNAmaH // (111) anvayArtha - (yA) jo (iyaM) yaha (mUrchA nAma) mUrchA hai (eSaH hi) yaha hI (parigrahaH) parigraha (jJAtavyaH) jAnanA cAhie (tu) tathA ( mohodayAt ) mohanIya karma ke udaya se ( udIrNaH) utpanna huA (mamatvapariNAmaH) mamatArUpa pariNAma (mUrchA ) mUrchA kahalAtA hai| 111. Infatuation, certainly, must be known as attachment to possessions (parigraha). And the passion of attachment, which comes into existence due to the rise of delusion, is infatuation. Infatuation - attachment to possessions Acharya Umasvami's Tattvarthsutra: mUrchA prigrhH|| (Ch.7-17) [mUrchA parigrahaH] jo mUrchA hai so parigraha hai| Infatuation is attachment to possessions. . . . . . . . . . . . . . . . . . . . . . . . . 73

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puruSArthasiddhyupAya mUrchAlakSaNakaraNAt sughaTA vyAptiH parigrahatvasya / sagrantho mUrchAvAn vinA'pi kila zeSasaGgebhyaH // (112) anvayArtha - (mUrchAlakSaNakaraNAt ) parigraha kA mUrchA lakSaNa karane se (parigrahatvasya) donoM prakAra - bahiraGga aura antaraGga parigraha kI (vyAptiH sughaTA) vyApti acchI taraha ghaTa jAtI hai (zeSasaGkebhyaH) bAkI ke saba parigrahoM se (vinA api) rahita bhI (kila) nizcaya karake (mUrchAvAn ) mUrchA vAlA (sagranthaH) parigraha vAlA hai| 112. Characterization of attachment to possessions (parigraha) as infatuation is all-inclusive. Therefore, a person who has renounced all possessions, but under infatuation, certainly is 'with possession'. yadyevaM bhavati tadA parigraho na khalu ko'pi bahiraGgaH / bhavati nitarAM yato'sau dhatte mUrchAnimittatvam // (113) anvayArtha - (yadi evaM) yadi isa prakAra hai arthAt parigraha kA lakSaNa mUrchA hI kiyA jAtA hai (tadA) usa avasthA meM (khalu ko'pi bahiraGgaH parigraho na bhavati) nizcaya se koI bhI bahiraGga parigraha, parigraha nahIM ThaharatA hai, isa AzaMkA ke uttara meM AcArya kahate haiM ki ( bhavati) bAhya parigraha bhI parigraha kahalAtA hai (yataH) kyoMki (asau ) yaha bAhya parigraha (nitarAM) sadA (mUrchAnimittatvam) marchA kA nimitta kAraNa hone se arthAt yaha merA hai aisA mamatva-pariNAma bAhya parigraha meM hotA hai isaliye vaha bhI mUrchA ke nimittapane ko (dhatte) dhAraNa karatA hai| 113. The assertion that infatuation is attachment to possessions (parigraha) would mean that there can be no external 74

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puruSArthasiddhayupAya parigraha. It is not so because infatuation is instrumental in all external possessions (parigraha) as well. evamativyAptiH syAtparigrahasyeti cedbhavennaivaM / yasmAdakaSAyANAM karmagrahaNe na mUrchAsti // (114) anvayArtha - (evam ) isa prakAra (parigrahasya) parigraha kI (ativyAptiH ) ativyApti (syAt ) hogI (iti cet ) yadi aisA hai to ( evaM na bhavet ) aisA nahIM ho sakatA ( yasmAt ) kyoMki (akaSAyANAM) kaSAya rahita vItarAga muniyoM ke (karmagrahaNe) karma ke grahaNa karane meM (na mUrchA asti) mUrchA nahIM hai| 114. This may seem to be overlapping (possessing anything is infatuation). It is not so; when passionless (higher order) saints take in karmic molecules, there is no attachment, and, therefore, there is no infatuation. The passionless saints have no attachment Acharya Pujyapada's Sarvarthasiddhi: The passionless person possessed of right faith, knowledge and conduct is free from delusion. Hence there is no infatuation in his case. Further, knowledge is not fit to be disregarded or cast off, and it is also the essential characteristic of the soul. So it is not infatuation. Desire etc. are fit to be cast off, as these are the effects of karmas and contrary to the nature of the soul. So infatuation in these is attachment. Infatuation or attachment is at the root of all evils. If a person has the idea of this is mine', he has to safeguard it. In 75

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puruSArthasiddhayupAya safeguarding it, violence is bound to result. For its sake he utters falsehood. He also commits theft and attempts copulation. And this results in various kinds of pain and suffering in the infernal region. Jain, S.A., Reality, p. 199. atisaMkSepAd dvividhaH sa bhavedAbhyantarazca bAhyazca / prathamazcaturdazavidho bhavati dvividho dvitIyastu // (115) anvayArtha - (saH) vaha parigraha (atisaMkSepAt ) ati saMkSepa meM (dvividhaH) do prakAra kA ( bhavet ) hotA hai (Abhyantarazca bAhyazca) Abhyantara parigraha aura bAhya parigraha, (prathamaH) pahalA Abhyantara parigraha (caturdazavidhaH) caudaha prakAra kA hai (dvitIyastu) dUsarA bAhya parigraha (dvividhaH bhavati) do prakAra kA hai| 115. Attachment to possessions (parigraha), very briefly, is of two kinds: attachment to internal possessions (abhyantara parigraha), and attachment to external possessions (bahya parigraha). The first is of fourteen kinds and the second is of two kinds. mithyAtvavedarAgAstathaiva hAsyAdayazca SaD doSAH / catvArazca kaSAyAzcaturdazAbhyantarA granthAH // (116) anvayArtha - (mithyAtvavedarAgAH) mithyAtva, puMveda, strIveda, napuMsakaveda (tathaiva) usI prakAra (hAsyAdayazca SaD doSAH) hAsya, rati, arati, zoka, bhaya, jugapsA, ye chaha doSa (catvArazca kaSAyAH) cAra kaSAya ye (caturdaza AbhyantarA granthAH) caudaha Abhyantara parigraha kahalAte haiN| 76

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puruSArthasiddhyupAya 116. Wrong belief, the three sex - passions (male sex-passion, female sex-passion, and neuter sex-passion), also the six defects like laughter (the six defects are laughter, liking, disliking, sorrow, fear, and disgust), and four passions (anger, pride, deceitfulness, and greed), are the fourteen internal possessions. atha nizcittasacittau bAhyasya parigrahasya bhedau dvau / naiSaH kadApi saGgaH sarvo'pyativartate hiMsAm // anvayArtha (atha) inake anantara bAhya parigraha ke bheda batalAte haiM (bAhyasya parigrahasya) bAhya parigraha ke ( nizcittasacittau ) acetana aura sacetana ( dvau bhedau ) do bheda haiM (eSaH) yaha donoM prakAra ke (sarvo'pi saGgaH ) sabhI parigraha ( kadApi ) kabhI bhI ( hiMsAm na ativartate ) hiMsA kA ativartana - ullaMghana nahIM karate haiN| - (117) 117. Further, external possessions are divided into two subclasses, the non-living, and the living. All these possessions never exclude himsa. ubhayaparigrahavarjanamAcAryAH sUcayantyahiMseti / dvividhaparigrahavahanaM hiMseti jinapravacanajJAH // (118) anvayArtha (jinapravacanajJA: ) jinendra bhagavAna ke upadiSTa Agama ko jAnane vAle (AcAryAH) zrI parama guru AcArya mahArAja (ubhayaparigrahavarjanam ) sacitta aura acitta ina donoM prakAra ke parigrahoM kA chor3anA ( ahiMsA iti) ahiMsA hai aura (dvividhaparigrahavahanaM ) donoM prakAra ke parigrahoM kA grahaNa karanA ( hiMsA iti sUcayanti ) hiMsA hai, aisA sUcita karate haiN| 77

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puruSArthasiddhayupAya 118. The Masters (Acharyas), well versed in the Jaina doctrine, call the renunciation of both kinds of possessions (internal and external) as ahimsa, and the appropriation of both kinds as himsa. hiMsAparyAyatvAt siddhA hiMsAntaraGgasaGgeSu / bahiraGgeSu tu niyataM prayAtu mUrcchava hiMsAtvam // (119) anvayArtha - (aMtaraGgasaGgeSu ) antaraMga parigrahoM meM (hiMsAparyAyatvAt ) hiMsA ke paryAya hone se ( hiMsA siddhA) hiMsA siddha hai (bahiraGgeSu tu) bahiraMga parigrahoM meM to (niyataM) niyama se (marchA eva hiMsAtvam prayAtu) mUrchA hI hiMsApane ko siddha karatI hai| 119. Internal possessions are proved to be hinsa as these are just another name for himsa , and external possessions, due to the passion of attachment in them, certainly result into himsa. evaM na vizeSaH syAdundararipuhariNazAvakAdInAm / naivaM bhavati vizeSasteSAM mUrchAvizeSeNa // (120) anvayArtha - ( evaM) isa prakAra arthAt yadi bahiraMga parigrahoM meM mahyaM kA utpanna honA hI hiMsA hai to (undararipuhariNazAvakAdInAM) billI aura hariNa ke bacce Adi ke viSaya meM (na vizeSaH syAt ) kucha vizeSa nahIM hogaa| ( evaM na) uttara meM kahate haiM ki aisA nahIM hai ( teSAM mUrchAvizeSaNa) unake mUrchA vizeSa se (vizeSaH bhavati ) vizeSa hai| . . . . . . . . . . . . . . . . . . . . . . . . 78

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puruSArthasiddhayupAya 120. If that be so, there would be no difference (as regard himsa) between a cat and a young deer. No, it is not so. There is difference due to the degree of their infatuation. haritatRNAMkuracAriNi mandA mRgazAvake bhavati mUrchA / undaranikaronmAthini mArjAre saiva jAyate tIvrA // (121) anvayArtha - (haritatRNAMkuracAriNi) hare tRNoM ke aMkuroM ko carane vAle (mRgazAvake) mRga ke bacce meM (mandA mUrchA bhavati) manda mUrchA hotI hai (undaranikaronmAthini) mUSoM (cUhoM) ke samUhoM ko naSTa karane vAlI (mArjAre) billI meM ( sA eva tIvrA jAyate) vahI mUrchA tIvra hotI hai| 121. Infatuation is mild in the young deer which grazes blades of green grass, and it is intense in the cat which annihilates a number of mice. nirbAdhaM saMsiddhayet kAryavizeSo hi kAraNavizeSAt / audhasyakhaNDayoriha mAdhuryaprItibheda iva // (122) anvayArtha - (kAraNavizeSAt ) kAraNa vizeSa se (kAryavizeSaH) kArya vizeSa (hi) nizcaya se (nirbAdhaM saMsiddhayet ) nirbAdha rIti se siddha hotA hai (iha ) isa loka meM ( audhasyakhaNDayoH mAdhuryaprItibheda iva) [audhas nAma dUdha vAle pazuoM ke thanoM ke Upara dUdha se bhare huye bhAga (ainarI) kA hai usa bhAga meM dUdha paidA hotA hai isaliye audhasya nAma dUdha kA hai] dUdha aura khANDa donoM kI madhuratA meM prIti kA jisa prakAra bheda dekhA jAtA hai| . . . . . . . . . . . . . . . . . . . . . . . . 79

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puruSArthasiddhyupAya 122. The cause is certainly what is responsible for the smooth accomplishment of the result in this world; like the difference in the sweetness of milk or sugar will determine the level of desire (when sweetness is what one is looking for). mAdhuryaprItiH kila dugdhe mandaiva mandamAdhurye / saivotkaTamAdhurye khaNDe vyapadizyate tIvrA // (123) anvayArtha - (kila) nizcaya karake (mAdhuryaprItiH) madhuratA meM prIti (mandamAdhurye dugdhe ) manda madhuratA rakhane vAle dUdha meM (mandA eva) manda hI hai| (sA eva) vahI madhuratA meM prIti (utkaTamAdhurye khaNDe ) adhika madhuratA rakhane vAlI khANDa meM (tIvrA vyapadizyate) tIvra kahI jAtI hai| 123. Certainly, a liking for milk, which is moderately sweet, would mean less desire for sweetness, and a liking for sugar, which is much sweeter, would mean greater desire for sweetness. tattvArthAzraddhAne niryuktaM prathamameva mithyAtvam / samyagdarzanacaurAH prathamakaSAyAzca catvAraH // (124) anvayArtha - (tattvArthAzraddhAne) tattvArtha ke azraddhAna karane meM (mithyAtvam ) mithyAdarzana (prathamam eva) pahale hI (niryuktaM) niyata hai (catvAraH) cAra (prathamakaSAyAzca) prathama kaSAya - anantAnubandhI krodha, mAna, mAyA, lobha - bhI (samyagdarzanacaurAH) samyagdarzana ke curAne vAle haiN| 80

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puruSArthasiddhayupAya 124. At the outset, wrong belief (mithyatva), the cause of delusion in the substances (tattvas), and the four passions (anger, pride, deceitfulness, and greed) of the first order (anantanubandhi - leading to endless mundane existence), which rob one of right faith, should be got rid of. pravihAya ca dvitIyAn dezacaritrasya sanmukhAyAtaH / niyataM te hi kaSAyAH dezacaritraM nirundhanti // (125) anvayArtha - (dvitIyAn ca) dvitIya kaSAya - apratyAkhyAnAvaraNa krodha, mAna, mAyA, lobha - ina cAra kaSAyoM ko bhI (pravihAya ) chor3a dene se (dezacaritrasya) ekadeza cAritra ke (sanmukhAyAtaH) sanmukha hote haiM arthAt ekadeza cAritra ko dhAraNa karate haiM (hi) kyoMki (te kaSAyAH) ve cAroM kaSAya (niyataM) niyamarUpa se (dezacaritraM ) ekadeza cAritra ko (nirundhanti) rokate haiN| 125. Then, so as to approach the stage of partial right conduct, the four passions of the second order (apratyakhyana - hindering partial abstinence) should be got rid of. These second order passions, as a rule, hinder the attainment of partial right conduct. The sixteen classes of passions (kasayas) Acharya Pujyapada's Sarvarthasiddhi: The passions are four, viz, anger, pride, deceitfulness and greed. And each of these passions is subdivided into four classes that which leads to endless cycle of worldly existence owing to wrong faith, that which arrests even partial abstinence of the householder, that which arrests complete X1

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puruSArthasiddhayupAya abstinence of an ascetic, and that which disturbs perfect conduct. These together make up sixteen. Jain, S.A., Reality, p. 224. Passions (kasayas) - from most malignant to mild The most malignant are the worst, and prevent the acquisition of Right Faith itself; the highly malignant sort admit of the acquisition of faith, but obstruct Right Conduct; the malignant enable the householder's vows to be observed, but stand in the way of the more rigorous vows of asceticism becoming a saint; and the mild only debar the soul from pure self-contemplation (sukla dhyana). Jain, C.R., The Key of Knowledge, p. 642-643.) nijazaktyA zeSANAM sarveSAmantaraGgasaGgAnAm / kartavyaH parihAro mArdavazaucAdibhAvanayA // (126) anvayArtha - (zeSANAM sarveSAm ) bAkI ke samasta ( antaraGgasaGgAnAm ) antaraMga parigrahoM kA (nijazaktyA) apanI zakti ke anusAra (mArdavazaucAdibhAvanayA) mArdava, zauca Adi bhAvanAoM ke dvArA (parihAraH kartavyaH) tyAga kara denA caahiye| 126. All remaining internal possessions should be shed, with due exertion, and through constant contemplation on the ten virtues or duties, like (supreme) modesty and purity. bahiraGgAdapi saGgAt yasmAtprabhavatyasaMyamo'nucitaH / parivarjayedazeSaM tamacittaM vA sacittaM vA // (127) 82

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puruSArthasiddhayupAya anvayArtha - ( yasmAt ) jisa (bahiraGgAdapi saGgAt ) bAhya parigraha se bhI (anucitaH asaMyamaH) anucita asaMyama (prabhavati) utpanna hotA hai (taM acittaM vA sacittaM vA) usa acitta athavA sacitta (azeSaM) samasta parigraha ko (parivarjayet ) chor3a denA caahiye| 127. And one should turn away from all external possessions, non-living or living, as even these external possessions are the cause of improper indulgence (lack of self-restraint). yo'pi na zakyastyaktuM dhanadhAnyamanuSyavAstuvittAdi / so'pi tanUkaraNIyaH nivRttirUpaM yatastattvam // (128) anvayArtha - (yaH api) jo koI bhI (dhanadhAnyamanuSyavAstuvittAdi) dhana-dhAnya, manuSya, ghara, dravya Adi (tyaktuM) chor3ane ke liye (na zakyaH) nahIM samartha hai (saH api) vaha parigraha bhI (tanUkaraNIyaH) kama karanA cAhiye ( yataH) kyoMki (tattvam nivRttirUpaM) tattva kA rUpa nivRttisvarUpa hI hai| 128. And if one is not able to wholly renounce external possessions like land and cattle, servants, houses, and wealth, these should be reduced to the minimum, as renunciation is truly the nature of the Self. rAtrau bhuJjAnAnAM yasmAdanivAritA bhavati hiMsA / hiMsAvirataistasmAt tyaktavyA rAtribhuktirapi // (129) anvayArtha - (yasmAt ) kyoMki (rAtrau bhunAnAnAM) rAtri meM bhojana karane vAle ke (anivAritA hiMsA bhavati) anivArya hiMsA hotI hai (tasmAt ) isaliye . . . . . . . . . . . . . . . . . . . . . . . . 83

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puruSArthasiddhayupAya ( hiMsAvirataiH ) hiMsA se virakta hone vAle puruSoM ko (rAtribhuktiH api) rAtri bhojana bhI ( tyaktavyA) chor3a denA caahiye| 129. Those who take meals at night necessarily commit himsa. Therefore, one who wishes to avoid hinsa must renounce eating at night. rAgAdyudayaparatvAdanivRtti tivartate hiMsAm / rAtriM divamAharataH kathaM hi hiMsA na saMbhavati // (130) anvayArtha - (anivRttiH) tyAga nahIM karanA (rAgAdyudayaparatvAt) rAgAdi ke udaya ke paratantra hone se arthAt rAgAdhikya hone se ( hiMsAm na ativartate) hiMsA se nahIM bacA jA sakatA hai, (hi) taba (rAtriM divam AharataH) rAtri-dina bhojana karane vAle ko ( hiMsA kathaM na saMbhavati) hiMsA kyoM nahIM lagegI? arthAt use avazya hiMsA lagatI hai| 130. Non observance of vows (non-renunciation) entails dependence on passions like attachment, and therefore, hinsa is not thereby excluded. How can one who takes food day and night possibly avoid himsa? yadyevaM tarhi divA kartavyo bhojanasya parihAraH / bhoktavyaM tu nizAyAM netthaM nityaM bhavati hiMsA // (131) anvayArtha - (yadi evaM) yadi aisA hai ki dina-rAta bhojana karane se hiMsA hotI hai (tarhi ) to (divA bhojanasya parihAraH kartavyaH) dina meM bhojana kA parihAra karanA yogya hai (tu) aura (nizAyAM bhoktavyaM) rAtri meM bhojana karanA cAhiye (itthaM) . . . . . . . . . . . . . . . . . . . . . . . . 84

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puruSArthasiddhayupAya aisA karane se arthAt dina meM bhojana kA tyAga aura rAtri meM bhojana karane se (hiMsA nityaM na bhavati ) hiMsA sadaiva nahIM hotI hai| 131. If that be so, one may renounce eating food during the daytime and eat during the night; this way himsa would not be committed at all times. naivaM vAsarabhukterbhavati hi rAgo'dhiko rajanibhuktau / annakavalasya bhukterbhuktAviva maaNskvlsy|| (132) anvayArtha - (evaM na) aisA nahIM hai (hi) kyoMki (vAsarabhukteH ) dina meM bhojana karane kI apekSA (rajanibhuktau) rAtri meM bhojana karane para (rAgaH adhikaH bhavati) rAga adhika hotA hai, (annakavalasya bhukteH) anna ke grAsa ke khAne kI apekSA (mAMsakavalasya bhuktau iva) mAMsa ke grAsa ke khAne meM jaise adhika rAga hotA hai| 132. No, it is not so. Just as there is stronger attachment in the eating of a morsel of flesh than in the eating of a morsel of grain, in the same way, certainly, there is more attachment in eating at night than in eating during the daytime. arkAlokena vinA bhuJAnaH pariharet kathaM hiMsAm / api bodhitaH pradIpe bhojyajuSAM sUkSmajantUnAm // (133) anvayArtha - (arkAlokena vinA) sUrya ke prakAza ke binA rAtri ke aMdhakAra meM (bhuJjAnaH) bhojana karane vAlA (pradIpe bodhitaH api ) dIpaka ke jalA lene para bhI (bhojyajuSAM sUkSmajantUnAm ) bhojana meM prItivaza girane vAle sUkSma jantuoM kI . . . . . . . . . . . . . . . . . . . . . . . . 85

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puruSArthasiddhayupAya (hiMsAm ) hiMsA ko (kathaM) kaise (pariharet ) bacA sakatA hai? arthAt nahIM bacA sktaa| 133. And, how can one who eats food without the light of the sun, albeit a lamp may have been lighted, avoid hinsa of minute beings which get into food? kiM vA bahupralapitairiti siddhaM yo manovacanakAyaiH / pariharati rAtribhukti satatamahiMsAM sa pAlayati // (134) anvayArtha - (bahupralapitaiH) bahuta sA kahane se (kiM vA) kyA phAyadA hai, (iti) isa prakAra Upara ke samasta vivecana se (siddhaM) yaha bAta bhalI-bhAMti siddha ho jAtI hai ki (yaH manovacanakAyaiH) jo mana, vacana, kAya se (rAtribhukti pariharati) rAtri bhojana kA tyAga karatA hai (saH) vaha (satatam ahiMsA pAlayati) nirantara ahiMsAvrata ko pAlatA hai| 134. Why to go on talking unnecessarily. A person who renounces night-eating through the mind, the organ of speech, and the body, observes ahimsa perpetually. ityatra tritayAtmani mArge mokSasya ye svahitakAmAH / anuparataM prayatante prayAnti te muktimacireNa // (135) anvayArtha - (ye svahitakAmAH) jo apane hita ke cAhane vAle puruSa (iti atra tritayAtmani mokSasya mArge) isa prakAra samyagdarzana, samyagjJAna, samyakcAritra ina tIna svarUpa mokSa ke mArga meM (anuparataM prayatante) nirantara prayatna karate haiM (te acireNa ) ve zIghra hI ( muktim prayAnti ) mokSa ko prApta hote haiN| . . . . . . . . . . . . . . . . . . . . . . . . 86

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puruSArthasiddhyupAya 135. This way, in this world, those interested in the welfare of the self, and tread, without hindrance, on the threefold path (comprising right faith, right knowledge, and right conduct) that leads to liberation, attain salvation without delay. paridhaya iva nagarANi vratAni kila pAlayanti zIlAni / vratapAlanAya tasmAcchIlAnyapi pAlanIyAni // (136) anvayArtha - (iva nagarANi paridhayaH) jisa prakAra nagaroM kI rakSA parakoTa karate haiM, usI prakAra (kila) nizcaya se (vratAni zIlAni pAlayanti) vratoM kI rakSA zIla karate haiM (tasmAt ) isaliye (vratapAlanAya) ahiMsA Adi paMca vratoM ke pAlana karane ke liye arthAt unakI rakSA karane ke liye (zIlAni api pAlanIyAni) zIla bhI pAlana karane caahiye| 136. Just as the encircling walls guard towns, similarly, seela vratas (supplementary vows comprising three guna vratas and four siksa vratas) protect the minor vows (anu vratas). Therefore, it is imperative for a votary to observe the seela vratas too. Minor or supplementary vows Acharya Umasvami's Tattvarthsutra: digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhogaparimANAtithisaMvibhAgavatasaMpannazca // (Ch. 7 - 21) [ca] aura phira ve vrata [digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhogaparimANAtithisaMvibhAgavratasaMpannaH] digvrata, dezavrata tathA anarthadaNDavrata ye 87

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puruSArthasiddhyupAya tIna guNavrata aura sAmAyika, proSadhopavAsa, upabhoga-paribhoga parimANa (maryAdA) tathA atithisaMvibhAgavata ye cAra zikSAvrata sahita hote haiM arthAt vratadhArI zrAvaka pA~ca aNuvrata, tIna guNavrata aura cAra zikSAvrata, ina bAraha vratoM sahita hotA hai| Abstaining from activity with regard to directions, country, and purposeless sin, periodical concentration, fasting at regular intervals, limiting consumable and non-consumable things, and partaking of one's food after feeding an ascetic, are the minor or supplementary vows. Acharya Pujyapada's Sarvarthasiddhi: Abstaining from direction, abstaining from country or region, abstaining from purposeless sinful activity. These three are called guna vratas, as the word vrata is added on to every one of them. These enhance the value of the five vows. Similarly the vow of concentration, the vow of fasting, the vow of limiting consumable and non-consumable things, and the vow of offering food to an ascetic, are the other supplementary or minor vows, which are called siksa vratas. A householder who observes these vows is called viratavirata, i.e., one who observes abstinence as well as non-abstinence. Jain, S.A., Reality, p. 202. pravidhAya suprasiddharmaryAdAM sarvatopyabhijJAnaiH / prAcyAdibhyo digbhyaH kartavyA viratiravicalitA // (137) anvayArtha - (suprasiddhaiH abhijJAnaiH) suprasiddha saMketa sthAnoM dvArA (sarvataH api) samasta dizAoM meM hI ( maryAdA pravidhAya) maryAdA karake (prAcyAdibhyaH) pUrva Adi dizAoM se (avicalitA viratiH kartavyA) dRr3harUpa, kabhI vicalita nahIM hone vAlI, virakti lenA caahiye| . . . . . . . . . . . . . . . . . . . . . . . . 88

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puruSArthasiddhyupAya 137. Taking a resolve not to participate in activities beyond set limits in directions, like east, and demarcating boundaries with well-known reference objects, one should take the vow of abstinence with regard to directions (dikurata). iti niyamitadigbhAge pravartate yastato bahistasya / sakalAsaMyamavirahAdbhavatyahiMsAvrataM pUrNam // (138) anvayArtha - (iti) isa prakAra (yaH) jo (niyamita digbhAge) niyata dizAoM ke vibhAgoM meM (pravartate ) pravartana karatA hai (tasya) usa puruSa ke (tataH bahiH) usa maryAdita kSetra se bAhara (sakalAsaMyamavirahAt ) samasta hI asaMyama kA abhAva hone se (pUrNam ahiMsAvrataM bhavati) pUrNa ahiMsAvrata hotA hai| 138. A person who thus confines his activities within the set boundaries, since there is total absence of indulgence in the excluded region, follows the vow of complete ahimsa there. tatrApi ca parimANaM grAmApaNabhavanapATakAdInAm / pravidhAya niyatakAlaM karaNIyaM viramaNaM dezAt // (139) anvayArtha - (ca tatrApi) aura usa digvrata meM bhI (grAmApaNabhavanapATakAdInAm ) grAma, bAjAra, mandira, muhallA Adi ke kucha hisse kI (parimANaM) maryAdA ko (niyatakAlaM pravidhAya) kisI samaya vizeSa paryanta dhAraNa karake (dezAt viramaNaM karaNIyaM) deza se virakti kara lenA caahiye| . . . . . . . . . . . . . . . . . . . . . . . . 89

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puruSArthasiddhyupAya 139. Within the limits (set in dikvrata), one should again fix limits specifying a village, market, house, street etc., for a fixed period of time, and abstain from activities outside the new limit (desavrata'). iti viratau bahudezAttadutthahiMsAvizeSaparihArAt / tatkAlaM vimalamatiH zrayatyahiMsAM vizeSeNa // (140) anvayArtha - (iti bahudezAt virataH) isa prakAra bahudeza se virakti ho jAne para (tadutthahiMsAvizeSaparihArAt) usa bahudeza meM hone vAlI hiMsA-vizeSa kA parityAga ho jAne se (tatkAlaM vimalamatiH) usa samaya taka vaha nirmala buddhi kA dhArI-dezavratI (vizeSaNa) vizeSarUpa se (ahiMsAM zrayati) ahiMsA ko pAlatA hai| 140. This way, desisting from activity in a vast region for a fixed time period, the pure-minded effectively renounces, for that time and space, all himsa, and, therefore, must be deemed to observe the vow of complete ahimsa. pApaddhijayaparAjayasaGgaraparadAragamanacauryAdyAH / na kadAcanApi cintyAH pApaphalaM kevalaM yasmAt // (141) anvayArtha - (pApaddhijayaparAjayasaGgaraparadAragamanacauryAdyAH) pApoM kI RddhisvarUpa arthAt adhika pApa phala ko dene vAle apanA jaya, dUsaroM kA parAjaya, saMgrAma, Desavrata limits the field of activity still further than in the case of dikurata. Besides, dikurata is taken for one's lifetime, whereas desavrata is taken for shorter periods. 90

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puruSArthasiddhyupAya paradAragamana aura corI Adi ye sabhI ( kadAcana api) kabhI bhI ( na cintyAH ) nahIM cintavana karane cAhiyeM ( yasmAt ) kyoMki ( kevalaM pApaphalaM ) inake cintavana karane se kevala pApa hI phala milatA hai| 141. One should never engage oneself in thoughts such as hunting, victory, defeat, battle, adultery, and theft, as sin is the only outcome of such evil thoughts. vidyAvANijyamaSIkRSisevAzilpajIvinAM puMsAm / pApopadezadAnaM kadAcidapi naiva vaktavyam // anvayArtha (vidyAvANijyamaSIkRSisevAzilpajIvinAM puMsAm ) vidyA - jJAna, vANijya-vyApAra, maSI - syAhI, kRSi khetI, sevA-cAkarI, zilpa-kalAkauzala ina chaha prakAra ke udyogoM dvArA AjIvikA karanevAle puruSoM ke liye (pApopadezadAnaM) pAparUpa upadeza kA dAna ( kadAcit api) kabhI bhI (naiva vaktavyam) nahIM kahanA caahiye| - (142) 142. Those who live on knowledge skills (astrology etc.), trade, writing, agriculture, service, and art and craft, should never be given sinful advice. bhUkhananavRkSamoTTanazADvaladalanAmbusecanAdIni / niH kAraNaM na kuryAddalaphalakusumoccayAnapi ca // (143) anvayArtha - (bhUkhananavRkSamoTTanazADvaladalanAmbusecanAdIni ) pRthvI ko khodanA, vRkSoM ko ukhAr3anA, ghAsa Adi ko rauMdanA yA naSTa-bhraSTa karanA, jala ko 91

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puruSArthasiddhyupAya pheMkanA, ina kAryoM ko (ca) aura (dalaphalakusumoccayAn ) patte, phala, phUla Adi ko tor3anA (api) bhI (niHkAraNaM na kuryAt ) binA kAraNa nahIM karanA caahiye| 143. Digging the earth, uprooting trees, trampling lawns, sprinkling water, and also plucking leaves, fruits and flowers, should not be done without purpose. asidhenuviSahutAzanalAGgalakaravAlakArmukAdInAm / vitaraNamupakaraNAnAM hiMsAyAH pariharedyatnAt // (144) anvayArtha - (asidhenuviSahutAzanalAGgalakaravAlakArmukAdInAm ) asitalavAra, dhenu-churI, viSa-jahara, hutAzana-agni, lAGgala-hala, karavAla-khaDga, kArmuka-dhanuSa, Adi (kuMta, krakaca, mudgara, pAza-jaMjIra, kAMTA, kuza, rassA, pIMjarA, kaThairA Adi vastuyeM bhI samajhanA cAhiyeM) (hiMsAyAH upakaraNAnAM) jo hiMsA ke upakaraNa-sAmagrI haiM inakA (vitaraNam ) dUsaroM ko denA (yatnAt pariharet ) prayatna-pUrvaka baMda kara denA caahiye| 144. Make efforts not to pass on instruments of hinsa, such as knife, poison, fire, plough, sword, and bow, to others. rAgAdivarddhanAnAM duSTakathAnAmabodhabahulAnAm / na kadAcana kurvIta zravaNArjanazikSaNAdIni // (145) anvayArtha - (rAgAdivarddhanAnAM) rAgAdi ko bar3hAne vAlI (abodhabahulAnAm ) ajJAna se bharI huI (duSTa kathAnAm ) duSTa kathAoM kA (zravaNArjana . . . . . . . . . . . . . . . . . . . . . . . . 92

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puruSArthasiddhyupAya zikSaNAdIni) sunanA, saMgraha, par3hanA-par3hAnA Adi (kadAcana) kabhI bhI (na kurvIta) nahIM karanA caahiye| 145. One should never listen to, collect, or learn, evil stories that arouse passions such as attachment, and are largely nonsensical. sarvAnarthaprathamaM mathanaM zaucasya sadma mAyAyAH / dUrAtpariharaNIyaM cauryAsatyAspadaM dyUtam // (146) anvayArtha - (sarvAnarthaprathama) sampUrNa anarthoM meM pahalA (zaucasya mathanaM) saMtoSa-vRtti ko naSTa karane vAlA (mAyAyAH sadma) mAyA kA ghara (cauryAsatyAspadaM) corI aura jhUTha kA sthAna aisA (dyUtam ) jUA khelanA (dUrAt pariharaNIyaM) dUra se hI chor3a denA caahiye| 146. Foremost among the (seven) addictions, destroyer of contentment, abode of deceitfulness, and seat of theft and falsehood, gambling should be abandoned from a distance. evaMvidhamaparamapi jJAtvA muzcatyanarthadaNDaM yaH / tasyAnizamanavadyaM vijayamahiMsAvrataM labhate // (147) anvayArtha - (yaH) jo puruSa ( evaM vidham ) isa prakAra (aparamapi) dUsare bhI (anarthadaNDam jJAtvA) anarthadaNDoM ko jAnakara unheM (muJcati) chor3a detA hai (tasya) usa puruSa kA (ahiMsAvrataM) ahiMsAvrata (anizam ) nirantara (anavadyaM) nirdoSa (vijayam ) vijaya ko (labhate) prApta hotA hai| 93

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puruSArthasiddhayupAya 147. The one who renounces, after ascertaining their true nature, all purposeless sinful activities of this kind and others, incessantly leads his vow ofahimsa to high standards. Purposeless sin - anarthadandavrata Acharya Pujyapada's Sarvarthasiddhi: That, which leads to sin without any advantage, is purposeless sin. Desisting from such activity is to be free from purposeless sin. Purposeless sin is of five kinds, namely evil thought, preaching of sin, negligent activity, giving of hurtful things, and listening to undesirable stories. Wishing how others may suffer from victory, defeat, punishment, bondage, mutilation, confiscation of all possessions and so on, is evil thought. Preaching sin is using words which incite others to cause sufferings to animals, to pursue commerce and activities causing injury to living beings and so on. Intoxicated activity is cutting trees, digging the earth, sprinkling water and so on, without any purpose. Giving hurtful things such as poison, thorns, weapons, fire, rope, whip, stick and so on is the fourth kind. The fifth kind is listening to or teaching of stories which provoke injury, lust, etc. Jain, S.A., Reality, p. 203. rAgadveSatyAgAnnikhiladravyeSu sAmyamavalambya / tattvopalabdhimUlaM bahuzaH sAmAyika kAryam // (148) anvayArtha - (nikhiladravyeSu ) samasta iSTa-aniSTa padArthoM-dravyoM meM (rAgadveSatyAgAt ) rAgadveSa kA tyAga kara dene se (sAmyam avalambya ) samatAbhAva dhAraNa . . . . . . . . . . . . . . 94

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puruSArthasiddhyupAya karake (tattvopalabdhimUlaM) tattva prApti kA mUlabhUta kAraNa (sAmAyikaM bahuzaH kAryam ) sAmAyika adhika rUpa meM karanA caahiye| 148. After renouncing all attachments and aversions, and adopting a sense of equanimity in all objects, one should practise, many times, periodic concentration (samayika), the principal means to realize the true nature of the Self. rajanIdinayorante tadavazyaM bhAvanIyamavicalitam / itaratra punaH samaye na kRtaM doSAya tadguNAya kRtam // (149) anvayArtha - (tat ) vaha sAmAyika (rajanIdinayoH ante) rAta aura dina ke anta samaya meM - prAta:kAla evaM saMdhyA samaya meM (avicalitam) ekAgratA-pUrvaka (avazyaM bhAvanIyam) avazya hI karanA caahiye| (punaH itaratra samaye kRtaM) phira dUsare samaya meM kiyA huA (tat) vaha sAmAyika (na doSAya) doSa paidA karane vAlA nahIM hotA hai kintu (guNAya kRtam ) guNa paidA karane vAlA hotA hai| 149. Periodic meditation (samayika) must be performed, without distraction, at the end of the night and the day (early morning and evening). If performed at other times, it is not improper, and is beneficial. sAmAyikaM zritAnAM samastasAvadyayogaparihArAt / bhavati mahAvratameSAmudayepi critrmohsy|| (150) anvayArtha - (eSAm ) ina (sAmAyikaM zritAnAM) sAmAyika karane vAle puruSoM ke (samastasAvadyayogaparihArAt ) sampUrNa pApa yogoM kA tyAga ho jAtA hai isaliye 95

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puruSArthasiddhayupAya (caritramohasya udayepi) cAritra-mohanIya karma ke udaya hone para bhI (mahAvratam Hafa) Helda et GIAT 150. The householders, due to the absence of all sinful activities during the period of meditation (samayika), observe great vows, although the conduct-deluding karmas remain in operation. Samayika means oneness with the Self Acharya Pujyapada's Sarvarthasiddhi: The preposition 'sam' means one state of being. For instance, ghee becomes one with the thing mixed. Similarly oil also. To become one is samaya. That, which has oneness as its object, is samayikam. One attains the great vows when one practises samayika (concentration) at a particular place and time, since one is free from minute and gross injury and so on. It is argued that it would be perfect restraint and discipline (samyama). But it is untenable, as there is the presence of karmas or passions which arrest complete restraint. In that case these should not be called great vows. No. These are called great vows figuratively... Jain, S.A., Reality, p. 203. Samayika - for the attainment of divinity The origin of the idea of prayer, it may be pointed out here, is to be found in the daily meditation of the Jainas, termed samayika, which is directly calculated to enable the soul to attain to its high ideal in the shortest possible time. The samayika consists in an endeavour to refrain from the commission of all kinds of sin for a certain period of time usually for an antara-muhurta (= about 48 minutes) every day. During this period one should engage oneself, with a cheerful mind in subduing one's likes and dislikes, and should 96

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puruSArthasiddhayupAya dissociate oneself mentally from all kinds of interests and undertakings of which the worldly personality is made up. The most valuable gain from samayika is the cultivation of an evergrowing feeling of equanimity, that well-balanced state of mental quietude and serenity which is the foremost attribute of divinity. The necessity for samayika will be apparent to any one who will ponder over the nature of the wide gulf which separates the actual from the potential; for he who would become a God must first learn to behave as a God before he can be allowed a seat in the Assembly of Gods. Samayika aims at the attainment of divinity through perfection in conduct, which, consisting, as it does, in the purest and most complete form of renunciation, is the sole and the immediate cause of salvation, that is of wholeness and freedom from the pain and misery of samsara (births and deaths). The layman who has just entered the path observes the samayika meditation but once daily in the morning, for he is not able to tear himself away from business and pleasure at that early stage in his spiritual career to be able to perform it more often; but as he progresses onwards, he takes to its observance three times - morning, noon and evening - every day, gradually extending its duration also from one antaramuhurta to three times as much at each sitting. The ascetic who has successfully passed through the preliminary stages of renunciation, as a householder, is expected to be an embodiment of desirelessness itself, so that his whole life is, as it were, a continuous samayika from one end to the other. The quality or nature of meditation also varies with the progress of the soul, though its general aspect remains the same so long as its type is not changed from what is known as dharma dhyana (religious meditation) to that termed sukla dhyana, which is pure self concentration in the highest sense. Jain, C.R., The Key of Knowledge, p. 254-255.) 97

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puruSArthasiddhyupAya sAmAyikasaMskAraM pratidinamAropitaM sthirIkartum / pakSArddhayordvayorapi kartavyo'vazyamupavAsaH // anvayArtha (pratidinaM AropitaM ) pratidina kiye jAne vAle (sAmAyikasaMskAraM ) sAmAyikarUpa saMskAra (sthirIkartum ) sthira rakhane ke liye ( dvayoH api pakSArddhayoH ) donoM hI pakSoM ke Adhe-Adhe samaya meM arthAt pratyeka aSTamI aura pratyeka caturdazI meM ( upavAsaH avazya kartavyaH ) upavAsa avazya karanA caahiye| - (151) 151. For the sake of strengthening the performance of daily mediatation (samayika), one must undertake fasting twice each lunar fortnight (prosadhopavasa). muktasamastArambhaH proSadhadinapUrvavAsarasyArddha / upavAsaM gRhNIyAnmamatvamapahAya dehAdau // 98 (152) anvayArtha - ( proSadhadinapUrvavAsarasyArddhe) jo upavAsa karane kA dina hai usa ke pahale dina ke uttarArddha meM (muktasamastArambhaH ) samasta ArambhoM kA tyAga karate huye ( dehAdau mamatvam apahAya ) apane zarIra Adi bAhya padArthoM meM mamatvabhAva chor3akara (upavAsaM gRhNIyAt) upavAsa dhAraNa kreN| 152. Free from all routine activities, and giving up attachment to own body etc., one should commence fasting from mid-day prior to the day of fasting (the eighth and the fourteenth day of each lunar fortnight).

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zritvA viviktavasatiM samastasAvadyayogamapanIya / sarvendriyArthavirataH kAyamanovacanaguptibhistiSThet // - puruSArthasiddhyupAya anvayArtha (viviktavasatiM ) ekAnta ( zritvA) Azraya karake ( samasta dUra sAvadyayogam apanIya ) samasta pApa paJca hiMsAdi pApa yogoM ko karake (sarvendriyArthavirataH) sarva indriyoM ke viSayoM se virakta hotA huA (kAyamanovacanaguptibhiH ) kAyagupti, manogupti, vacanagupti ko dhAraNa karake ( tiSThet) tthhreN| (153) 153. One should retreat to a secluded place, renounce all sinful activities, abstain from indulgence in all sense-objects, and observe proper restraint over body, mind, and speech. dharmadhyAnazakto vAsaramativAhya vihitasAndhyavidhiH / zucisaMstare triyAmAM gamayetsvAdhyAyajitanidraH // .... (154) anvayArtha - ( dharmadhyAnazaktaH ) dharmadhyAna meM tallIna ho ( vAsaram ativAhya ) usa dina ko bitAveM (vihitasAndhyavidhiH ) pIche sAMyakAla meM jo kucha vidhi hai use pUrA kareM, pazcAt ( svAdhyAyajitanidraH ) svAdhyAya se nidrA para vijaya pAkara (zucisaMstare) pavitra Asana para ( triyAmAM gamayet ) rAtri bitAveM / 154. The day should be spent in virtuous contemplation, and the evening in performance of meditation (samayika). Subjugating sleep through self-study, the night should be spent on a clean mat. 99

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puruSArthasiddhayupAya prAtaH protthAya tataH kRtvA tAtkAlika kriyAkalpam / nirvartayedyathoktaM jinapUjAM prAsukairdravyaiH // (155) anvayArtha - (tataH) rAtri bitAne ke pazcAt (prAtaH protthAya ) prAta:kAla uThakara (tAtkAlikaM kriyAkalpaM kRtvA) usa kAla sambandhI samasta kriyAkANDa ko karake (yathoktaM) zAstrokta vidhi ke anusAra (prAsukaiH dravyaiH) prAsuka dravyoM se (jinapUjAM nivartayet ) jinendra bhagavAna kI pUjA kreN| 155. Thus spending the night, in the morning, after performing the necessary duties of the time, one should engage oneself in the worship of Lord Jina with pious, inanimate objects (prasuk dravya), as per the prescribed method. uktena tato vidhinA nItvA divasaM dvitIyarAtriM ca / ativAhayetprayatnAda ca tRtIyadivasasya // (156) anvayArtha - (tataH) isake pazcAt arthAt sAmAyika se pahale-pahale taka jina pUjana karane ke pazcAt ( uktane vidhinA) Upara kahI huI vidhi ke anusAra (divasaM nItvA) dina ko bitAkara (ca dvitIyarAtriM) aura dvitIya rAtri ko bitAkara (prayatnAt ) prayatnapUrvaka sAvadhAnI se (tRtIyadivasasya arddha ca) tIsare dina ke pUrvArddha bhAga ko bhI (ativAhayet ) bitaaveN| 156. Thereafter, the day of fasting, the second night, and the half of the third day, should carefully be passed in the manner stated above. 100

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puruSArthasiddhayupAya iti yaH SoDazayAmAn gamayati parimuktasakalasAvadyaH / tasya tadAnIM niyataM pUrNamahiMsAvrataM bhavati // (157) anvayArtha - (iti) isa prakAra Upara kahI huI vidhi ke anusAra (yaH parimuktasakalasAvadyaH) jo zrAvaka sampUrNa pApArambhoM ko chor3a kara proSadhopavAsa karatA huA (SoDazayAmAn gamayati) solaha pahara bitAtA hai (tasya) usa zrAvaka ke (tadAnIM) usa samaya (pUrNam ahiMsAvrataM niyataM bhavati) pUrNa ahiMsAvrata nizcaya se hotA hai| 157. The householder, who thus spends sixteen yamas (48 hours), free from all sinful activities, certainly observes the great vow of ahimsa during the period of prosadhopavasa. Prosadhopavasa - dwelling in the self Acharya Pujyapada's Sarvarthasiddhi: The word prosadha' refers to the holy days in the lunar month. Abstaining from the pleasures of the five senses such as sounds and dwelling in the self in deep concentration is fasting2. It means giving up the four kinds of food. Prosadhe upavasa is prosadhopavasa, that is fasting on the eighth and fourteenth days of the lunar cycle. The fasting householder discards bodily adornments such as bath, perfume, garlands, and ornaments, and spends his time in a sacred place like the abode of a saint or a temple or in his lonely fasting apartment, 1 prosadha: the eighth and the fourteenth days of a fortnight, the bright half and the dark half of the lunar month. 2 The five senses turn away from their pleasure of touch etc. and repose in the self in deep concentration during fasting. 101

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puruSArthasiddhayupAya contemplating on pure thoughts by listening to or making others listen to the scriptures and refraining from injury. Jain, S.A., Reality, p. 203, 204. bhogopabhogahetoH sthAvarahiMsA bhavetkilAmISAm / bhogopabhogavirahAdbhavati na lezo'pi hiMsAyAH // (158) anvayArtha - (amISAm ) ina dezavratI tyAgI puruSoM ke (bhogopabhogahetoH) bhoga-upabhoga ke kAraNa se hI (sthAvarahiMsA bhavet kila) sthAvara hiMsA hotI hai aisA nizcaya hai| (bhogopabhogavirahAt) bhoga-upabhoga kA tyAga kara dene se (hiMsAyAH lezaH api na bhavati) hiMsA kA lezamAtra bhI nahIM hotA hai| 158. Certainly, the use of consumable and non-consumable objects by a votary (with partial vows) results into himsa of immobile beings, but as he renounces the consumable and nonconsumable objects, not the slightest of himsa is occasioned. vAggupternAstyanRtaM na samastAdAnavirahataH steyam / nAbrahma maithunamucaH saGgo nAGgepyamUrcchasya // (159) anvayArtha - (vAggupteH ) vacanagupti pAlane ke kAraNa (anRtaM nAsti) jhUTha vacana nahIM hai, (samastAdAnavirahataH) samasta dravya lene kA tyAga karane se (na steyam) corI nahIM hai, (maithunamucaH) maithuna chor3a dene ke kAraNa (na abrahma) brahmacarya bhaMga nahIM hai, (aGge api amUrcchasya ) zarIra meM bhI mamatva bhAva chor3a dene se (saGgaH na) parigraha nahIM hai| . . . . . . . . . . . . . . . . . . . . . . . . 102

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puruSArthasiddhyupAya 159. For, due to control of speech, there is no falsehood; due to giving up of all appropriation, there is no stealing; due to nonindulgence in sex, there is no unchastity; and due to absence of infatuation even for own body, there is no attachment. itthamazeSitahiMsaH prayAti sa mahAvratitvamupacArAt / udayati caritramohe labhate tu na saMyamasthAnam // (160) anvayArtha - (ittham ) isa prakAra (azeSitahiMsaH) samasta hiMsA ko chor3ane vAlA (saH) vaha proSadhopavAsa karane vAlA ( upacArAt mahAvratitvam prayAti) upacAra se mahAvratIpane ko prApta hotA hai| (tu) parantu (caritramohe udayati) cAritra-mohanIya karma ke udaya hone se (saMyamasthAnam na labhate) saMyamasthAna ko nahIM pAtA hai| 160. This way, having got rid of all kinds of himsa, the vows of a votary (who observes periodic fasting, prosadhopavasa) reach the stage of great vows, except that due to the presence of conduct-deluding karmas, he does not attain the high spiritual stage of an ascetic. bhogopabhogamUlA viratAviratasya nAnyato hiMsA / adhigamya vastutattvaM svazaktimapi tAvapi tyAjyau // (161) anvayArtha - (viratAviratasya) kucha aMzoM meM virata, kucha aMzoM meM avirata arthAt dezavratI-paMcamaguNasthAnavartI puruSa ke ( bhogopabhogamUlA) bhoga aura upabhoga ke kAraNa se hone vAlI (hiMsA bhavati) hiMsA hotI hai, (anyataH na) aura kisI nimitta se nahIM hotii| (vastutattvaM adhigamya) vastusvarUpa ko jAna kara 103

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puruSArthasiddhyupAya (svazaktim api) apanI zakti ke anusAra (tau api) ve donoM - 971-3941 - ( vt) 015 Ca aile 161. Himsa takes place to a votary (with partial vows) due to the use of consumable and non-consumable objects and not due to any other reason, therefore, realizing the true nature of substances, he should limit the use of consumable and nonconsumable objects as per his capacity (bhogopabhoga parimana). Bhogopabhoga parimana - limiting the use of consumable and non-consumable objects Acharya Pujyapada's Sarvarthasiddhi: Consumable things are food, drink, perfume, garlands of flowers and so on, which can be enjoyed only once. Garments, clothing, ornaments, beds, chairs, houses, carriages, horses, and so on, are non-consumable things, as these can be enjoyed again and again. A limit is placed on these possessions by the householder. The householder who desires to avoid gross injury must always abstain from honey, meat and wine. He must also renounce flowers like jasmine and white lotus, ginger, roots, etc., which are the seats of infinite organisms and which are fit to be called infinite-bodied. Very little advantage is derived from these, in spite of considerable injury caused. With regard to carriages, horses, and ornaments and decorations, one must decide what is essential and what is superfluous. And he must renounce the superfluous for a period or for life-time according to his capacity. Jain, S.A., Reality, p. 204. 104

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puruSArthasiddhayupAya ekamapi prajighAMsuH nihantyanantAnyatastato'vazyam / karaNIyamazeSANAM pariharaNamanantakAyAnAm // (162) anvayArtha - (yataH eka api prajighAMsuH) kyoMki eka bhI anantakAya se bhare huye piNDa ko jo naSTa karane kI icchA karatA hai vaha ( anantAn nihanti) ananta jIvoM ko mAra DAlatA hai (tataH) isaliye (azeSANAM anantakAyAnAm ) samasta anantakAya vAle padArthoM kA (avazyam pariharaNam karaNIyam ) avazya tyAga karanA caahiye| 162. Since the destruction of vegetation containing singlebodied group-souls (anantakaya vegetables - the ones which infinite jivas adopt as their one and common body) causes hinsa of infinite jivas, therefore, all such vegetables must not be consumed. navanItaM ca tyAjyaM yonisthAnaM prabhUtajIvAnAm / yadvApi pizuddhau viruddhamabhidhIyate kizcit // (163) anvayArtha - (prabhUtajIvAnAm yonisthAnaM) aneka jIvoM ke utpatti hone kA yonisthAna aisA (navanItaM ca tyAjyaM) launI-makkhana bhI chor3a denA caahiye| (yadvA pizuddhau api) athavA kucha kAla taka piGazuddhi rahane para bhI arthAt usa padArtha meM jIvarAzi nahIM utpanna hone para bhI (kiJcit viruddham abhidhIyate ) kucha viruddhatA pragaTa kI jAtI hai vaha bhI tyAjya hai| 163. Butter, the birthplace of numerous jivas after a certain period of time, should also be given up. All victuals which impinge, even slightly, on the purity of food, should be avoided. . . . . . . . . . . . . . . . . . . . . . . . . 105

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puruSArthasiddhayupAya aviruddhA api bhogA nijazaktimapekSya dhImatA tyAjyAH / atyAjyeSvapi sImA kAryekadivAnizopabhogyatayA // (164) anvayArtha - (nijazaktim apekSya) apanI zakti kA vicAra karake (aviruddhA api bhogAH) aviruddha bhoga bhI (dhImatA) buddhimAna puruSa ke dvArA (tyAjyAH) chor3a denA caahiye| (atyAjyeSu api) unake nahIM chor3a pAne para bhI (ekadivAnizopabhogyatayA) eka dina yA eka rAtri kI upabhogatA kA niyama karake (sImA kAryA) maryAdA bAMdha lenI caahiye| 164. Depending on the ability, even those objects of enjoyment which are not prohibited should be given up by the wise. If he is not able to renounce these objects completely, a limit, e.g., a day or a night, should be set for their enjoyment. punarapi pUrvakRtAyAM samIkSya tAtkAlikI nijAM zaktim / sImanyantarasImA pratidivasaM bhavati kartavyA // (165) anvayArtha - (punarapi) phira bhI (pUrvakRtAyAM) pahale kI huI (sImani) sImA ke bhItara (nijAM tAtkAlikI zaktim samIkSya) apanI usa kAla kI zakti ko bhale prakAra vicAra karake (antarasImA) dUsarI sImA (pratidivasaM) pratidina (kartavyA bhavati) kara lenA caahiye| 165. Setting a limit within the previously set limit, depending on one's capacity at the time, is advisable for each day. 106

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puruSArthasiddhayupAya iti yaH parimitabhogaiH saMtuSTastyajati bahutarAn bhogAn / bahutarahiMsAvirahAttasyA'hiMsA viziSTA syAt // (166) anvayArtha - (iti) isa prakAra (yaH) jo puruSa (parimitabhogaiH saMtuSTaH) niyamita kiye gaye bhogoM se saMtuSTa hotA huA (bahutarAn bhogAn) adhika bhogoM ko (tyajati) chor3a detA hai (tasya) usa puruSa ke (bahutara hiMsAvirahAt ) bahuta adhika hiMsA ke chUTa jAne se (viziSTA ahiMsA) vizeSa ahiMsA (syAt ) hotI 166. The householder who gets contented with limited enjoyments, abstaining from the vast majority of them, leaves behind many kinds of himsa and, therefore, observes excellent ahimsa. vidhinA dAtRguNavatA dravyavizeSasya jAtarUpAya / svaparAnugrahahetoH kartavyo'vazyamatithaye bhAgaH // (167) anvayArtha - ( dAtRguNavatA ) dAtA ke guNa dhAraNa karane vAle puruSa ko (vidhinA) vidhipUrvaka (jAtarUpAya atithaye) janmakAla ke rUpa - nagna avasthA - ko dhAraNa karane vAle atithi-sAdhu ke liye (svaparAnugrahahetoH) apane aura para ke upakAra ke nimitta (dravyavizeSasya) vizeSa zuddha evaM yogya dravyoM kA (bhAgaH) vibhAga-hissA (avazyam kartavyaH) avazya karanA-denA caahiye| 167. Assimilating all the qualities required of a donor, and observing the correct manner of offering a gift, a householder must give, for mutual benefit, a portion of appropriate things to 107

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puruSArthasiddhayupAya a guest saint, who is (naked') like at birth (atithi-samvibhaga vrata). Giving of charity Acharya Umasvami's Tattvarthsutra: anugrahArthaM svasyAtisargo daanm|| (Ch. 7-38) [anugrahArthaM] anugraha-upakAra ke hetu se [svasyAtisargaH] dhana Adi apanI vastu kA tyAga karanA so [dAnaM] dAna hai| Charity is the giving of one's wealth to another for mutual benefit. vidhidrvydaatRpaatrvishessaattdvishessH|| (Ch. 7 - 39) [vidhidravyadAtRpAtravizeSAt] vidhi, dravya, dAtR aura pAtra kI vizeSatA se [tadvizeSaH] dAna meM vizeSatA hotI hai| The distinction with regard to the effect of a gift consists in the manner, the thing given, the nature of the giver, and the nature of therecipient. Giving of a gift (dana) to an ascetic Acharya Pujyapada's Sarvarthasiddhi: He, who moves from place to place without transgressing his self-control is called a guest (atithi). Or he, who comes on any day without any regularity or definiteness, is a guest. Four A digambara saint is completely naked, like a child at birth. He is considered to be the most propitious recipient of charity. 108

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puruSArthasiddhyupAya things are offered to the guest - food, implements, medicine and shelter. Pure food must be offered by the householder with a pure heart to the ascetic on the path to emancipation, who is earnest in practising restraint and discipline. Implements such as books which promote right faith and so on must be presented to him. Wholesome and proper medicine must be given to him. Shelter also must be provided for the ascetic with great devotion. Jain, S.A., Reality, p. 204. saMgrahamuccasthAnaM pAdodakamarcanaM praNAmaM ca / / vAkkAyamanaH zuddhireSaNazuddhizca vidhimAhuH // (168) anvayArtha - (saMgraham ) uttama pAtroM kA bhale prakAra samIcIna rIti se grahaNa karanA, isI kA nAma pratigrahaNa-paDagAhana bhI hai, (uccasthAna) unheM UMcA Asana denA, (pAdodakam ) unake pAda-prakSAlana karanA, (arcanaM) unakI pUjA karanA (ca praNAmaM) aura praNAma karanA, (vAkkAyamanaH zuddhiH) vacanazuddhi rakhanA, kAyazuddhi rakhanA, manaHzuddhi rakhanA (ca eSaNazuddhiH) aura eSaNAzuddhi rakhanA arthAt bhojana kI zuddhi rakhanA, (vidhim AhuH) inako dAna dene kI vidhi kahate haiN| 168. And the right manner for giving of gift consists in: respectful welcome, a high seat, washing the feet, worshipping, bowing, purity of mind, speech and body, and purity of food. aihikaphalAnapekSA kSAntiniSkapaTatAnasUyatvam / aviSAditvamuditve nirahaGkAritvamiti hi dAtRguNAH // (169) . . . . . . . . . . . . . . . . . . . . . . . . 109

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puruSArthasiddhyupAya anvayArtha - ( aihikaphalAnapekSA ) isa loka sambandhI phala kI apekSA nahIM karanA, ( kSAMtiH ) kSamAbhAva dhAraNa karanA, (niSkapaTatA) mAyAcAra nahIM rakhanA, ( anasUyatvam) IrSyAbhAva nahIM rakhanA, (aviSAditvamuditve ) kisI bhI kAraNa se viSAda-kheda nahIM karanA aura isa bAta kA harSa nahIM manAnA ki mujhe Aja bahuta phAyadA ho gayA, ( nirahaGkAritvam ) ahaMkAra - mAna nahIM karanA, (iti) isa prakAra (hi) nizcaya se ( dAtRguNAH ) dAtA meM guNa honA Avazyaka haiN| 169. The qualities required of the donor are: no desire for worldly benefits, composure, earnestness, absence of the feelings of envy, despondency, glee, and pride. rAgadveSAsaMyamamadaduHkhabhayAdikaM na yatkurute / dravyaM tadeva deyaM sutapaHsvAdhyAyavRddhikaraM // (170) anvayArtha (yat) jo ( rAgadveSAsaMyamamadaduHkhabhayAdikaM ) rAga, dveSa, asaMyama, mada, du:kha, bhaya Adi ko ( na kurute ) nahIM karatA hai ( sutapaHsvAdhyAyavRddhikaraM ) sutapa karane meM, svAdhyAya karane meM jo vRddhi karane vAlA ho ( tat eva dravyaM deyaM ) vahI dravya dene yogya hai| - 170. Objects which do not cause arousal of the passions of attachment and aversion, do not bring about non-restraint, pride, pain and fear etc., and result into advancement of austerities and study, are worth giving. pAtraM tribhedamuktaM saMyogo mokSakAraNaguNAnAm / aviratasamyagdRSTirviratAviratazca sakalaviratazca // 110 (171)

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puruSArthasiddhyupAya anvayArtha (mokSakAraNaguNAnAm saMyogaH ) mokSa ke kAraNarUpa guNa samyagdarzana samyagjJAna aura samyakcAritra inakA saMyoga jinameM ho aise (aviratasamyagdRSTiH ) aviratasamyagdRSTi - caturthaguNasthAnavartI (viratAviratazca ) viratAvirata-dezavirata paMcamaguNasthAnavartI aura (sakalaviratazca) sakalavirata - chaThe guNasthAnavartI muni mahArAja ( pAtraM ) isa prakAra pAtra ( tribhedam ) tIna prakAra ke (uktaM ) kahe gaye haiM / -- 171. The recipients of gift (dana) must have qualities that lead to liberation - right faith, right knowledge, and right conduct. Depending on the level of their advancement on the path to liberation, the recipients are categorized into three classes: right believers without vows, with partial vows, and with great vows. hiMsAyAH paryAyo lobho'tra nirasyate yato dAne / tasmAdatithivitaraNaM hiMsAvyuparamaNameveSTam // (172) anvayArtha - ( yataH lobhaH hiMsAyAH paryAyaH) kAraNa ki lobha hiMsA kA hI paryAya hai arthAt hiMsArUpa hI hai ( atra dAne nirasyate) vaha lobha isa dAna ko dene meM dUra kiyA jAtA hai (tasmAt ) isaliye ( atithivitaraNaM) atithi ko dAna denA (hiMsAvyuparamaNam eva iSTam ) hiMsA kA tyAga hI siddha ho jAtA hai| 172. Giving of gift wipes out greed which is a form of himsa; therefore, giving of gift to a worthy recipient has been said to be renunciation of himsa. gRhamAgatAya guNine madhukaravRttyA parAnapIDayate / vitarati yo nA'tithaye sa kathaM na hi lobhavAn bhavati // (173) 111

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puruSArthasiddhyupAya anvayArtha - ( guNine) ratnatraya guNoM ke dhAraNa karane vAle (madhukaravRttyA parAn apIDayate) bhramara kI vRtti ke samAna dUsaroM ko pIr3A nahIM pahu~cAne vAle (gRham AgatAya) apane ghara Aye hue ( atithaye) sAdhu ke liye ( yaH na vitarati) jo dAna nahIM detA hai (saH kathaM lobhavAn na hi bhavati) vaha kyoM nizcaya se lobhI nahIM hai? arthAt avazya lobhI hai| 173. How can a householder be not called greedy who does not offer food etc. to an ascetic, who is full of virtues and accepts gift (food) like a honeybee without causing harm to others, when he (the ascetic) visits his home? kRtamAtmArthaM munaye dadAni bhaktamiti bhAvitastyAgaH / arativiSAdavimuktaH zithilitalobho bhavatyahiMsaiva // (174) anvayArtha - ( AtmArthaM kRtam bhaktam ) apane liye banAye huye bhojana ko (munaye dadAni) maiM zrI muni mahArAja ke liye dAna dUM (iti bhAvitaH tyAgaH) isa prakAra bhAvapUrvaka kiyA huA dAna (arativiSAdavimuktaH) aprema aura kheda se rahita hotA hai (zithilitalobhaH) lobha-kaSAya ko zithila kara detA hai, isaliye (ahiMsA eva bhavati) vaha ahiMsA svarUpa hI ho jAtA hai| 174. The ascetic should be offered food out of that prepared for family, with pure thoughts, without any indifference or regret. Such an act of giving gift (food) slackens greed, and is a form of ahimsa. Giving of food to a holy saint On two points alone does he (an ascetic) come in touch with the men and women of the world; firstly he imparts instruction 112

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puruSArthasiddhyupAya on dharma to all who seek it from him, and, secondly, he goes out to obtain his subsistence from such of the pious householders as welcome him with veneration and respect, considering it their good luck to have the opportunity of serving holy saints. He eats but only to keep his body and soul together, so that he might continue the work on which he has embarked - the destruction of his karmas. He is not a beggar in any sense of the word. And will not touch a morsel if the food be not free from all kinds of impurities pointed out in the Scripture. As a householder, he himself used to long for the opportunity to serve the holy men, and would patiently wait at his door for their arrival before taking his meal. What he then did himself it is his turn now to expect from others. Neither is he looked upon as a burden, for every true householder longs for the opportunity to tread the same path, and actually worships the beings into whose footsteps he knows that he will himself have some day to walk, to reach the goal. With reference to the merit of giving food to homeless saints, it is said in Ratna Karanda Sravakachara: "As water for certain washes away blood, so does the giving of food to homeless saints, without doubt, destroy the sins incidental to a householder's life." The statement that the sins incidental to a householder's life are destroyed by the giving of food to a saint, in the approved manner, is descriptive of the power of holy thoughts in washing away karmic impurities from the soul. The approved manner consists in (1) prostrating oneself at the feet of the saint, (2) offering him a seat, (3) washing his feet, and applying the washing to one's forehead in token of reverence, (4) worshipping him, (5) saluting him, (6-8) preserving one's own mind, speech and body in a state of purity in his presence, and (9) giving him pure suitable food to eat. Jain, C.R., The Key of Knowledge, p. 641-642.) 113

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puruSArthasiddhayupAya iyamekaiva samarthA dharmasvaM me mayA samaM netum / satatamiti bhAvanIyA pazcimasallekhanA bhaktyA // (175) anvayArtha - (iyam ekA eva) yaha eka hI ( me dharmasvaM) mere dharmarUpa dravya ko (mayA samaM netum ) mere sAtha le jAne ke lie (samarthA) samartha hai (iti satatam) isa prakAra nirantara (bhaktyA pazcimasallekhanA bhAvanIyA) bhaktipUrvaka maraNakAla meM sallekhanA kA cintavana karanA caahiye| 175. The householder should court voluntary death (sallekhana) at the end of his life, always thinking fervently that only this (sallekhana) will enable him to carry with him his wealth of piety. Sallekhana - greeting death when it approaches Acharya Umasvami's Tattvarthsutra: mAraNAntikI sallekhanAM jossitaa|| (Ch. 7 - 22) vratadhArI zrAvaka [mAraNAntikIM] maraNa ke samaya hone vAlI [sallekhanA] sallekhanA ko [joSitA] prItipUrvaka sevana kreN| The householder courts voluntary death at the end of his life. maraNAnte'vazyamahaM vidhinA sallekhanAM kariSyAmi / itibhAvanApariNato'nAgatamapi pAlayedidaM zIlam // (176) anvayArtha - (ahaM) maiM (maraNAnte) maraNakAla meM (vidhinA) vidhipUrvaka (sallekhanAM avazyam kariSyAmi) sallekhanA ko avazya dhAraNa karUMgA (iti . . . . . . . . . . . . . . . . . . . . . . . . 114

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puruSArthasiddhyupAya bhAvanApariNataH ) isa prakAra kI bhAvanA rakhane vAlA puruSa ( anAgatamapi idaM zIlam pAlayet ) maraNakAla Ane se pahale hI isa zIla kA pAlana kara letA hai| 176. "I shall certainly, at the approach of death, observe sallekhana in the proper manner." Meditating persistently in this manner, the observance of the vow of sallekhana starts much before the approach of death. maraNe'vazyaMbhAvini kaSAyasallekhanAtanukaraNamAtre / rAgAdimantareNa vyApriyamANasya nAtmaghAto'sti // anvayArtha ( maraNe avazyaM bhAvini ) maraNa ke niyama se utpanna hone para ( kaSAyasallekhanAtanukaraNamAtre) kaSAya sallekhanA ke sUkSma karane mAtra meM ( rAgAdimantareNa ) rAga-dveSa ke binA ( vyApriyamANasya ) vyApAra karane vAle sallekhanA dhAraNa karane vAle puruSa ke ( AtmaghAtaH na asti ) AtmaghAta nahIM hai| -- (177) 177. When death is imminent, the vow of sallekhana is observed by progressively slenderizing the body and the passions. Since the person observing sallekhana is devoid of all passions like attachment, it is not suicide. yo hi kaSAyAviSTaH kumbhakajaladhUmaketuviSazastraiH / vyaparopayati prANAn tasya syAtsatyamAtmavadhaH // (178) anvayArtha - ( hi ) nizcaya karake (yaH) jo puruSa ( kaSAyAviSTaH ) kaSAya se raMjita hotA huA (kumbhakajaladhUmaketuviSazastraiH) zvAsa rokanA, jala, agni, viSa aura zastroM ke dvArA ( prANAn ) prANoM ko (vyaparopayati ) naSTa karatA hai ( tasya ) usake ( AtmavadhaH satyam syAt ) Atmavadha vAstava meM hotA hai| 115

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puruSArthasiddhayupAya 178. When a man, actuated by passions, puts an end to his life by means of stopping breath, or by water, fire, poison, or weapon, he is certainly guilty of suicide. nIyante'tra kaSAyA hiMsAyA hetavo yatastanutAm / sallekhanAmapi tataH prAhurahiMsAprasiddhyartham // (179) anvayArtha - (atra) isa sallekhanA meM (hiMsAyA hetavaH kaSAyA) hiMsA ke kAraNabhUta kaSAya ( yataH tanutAm nIyante) jisa kAraNa sUkSma kiye jAte haiM (tataH sallekhanAm api) isaliye sallekhanA ko bhI ( ahiMsAprasiddhyartham prAhuH) ahiMsA kI siddhi ke liye kahate haiN| 179. In the observance of sallekhana, since passions, the instrumental cause of himsa, are subdued, sallekhana is said to be leading to ahimsa. Sallekhana is not suicide Acharya Pujyapada's Sarvarthasiddhi: Sallekhana is making the physical body and the internal passions emaciated by abandoning their sources gradually at the approach of death. The householder observes sallekhana at the end of his life... It is argued that it is suicide, since there is voluntary severance of life etc. No, it is not suicide, as there is no passion. Injury consists in the destruction of life actuated by passion. Without attachment etc., there is no passion in this undertaking. A person, who kills himself by means of poison, weapon etc., swayed by attachment, aversion or infatuation, commits suicide. But he who practices holy death is free from 116

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puruSArthasiddhyupAya desire, anger and delusion. Hence it is not suicide. "It has been taught by Lord Jina that the absence of attachment and the other passions is non-injury and that the rise of feelings of attachment and the other passions is injury." For instance, a merchant collects commodities for sale and stores them. He does not welcome the destruction of his storehouse. The destruction of the storehouse is against his wishes. And, when some danger threatens the storehouse, he tries to safeguard it. But if he cannot avert the danger, he tries to save the commodities at least from ruin. Similarly, a householder is engaged in acquiring the commodity of vows and supplementary vows. And he does not desire the ruin of the receptacle of these virtues, namely the body. But when serious danger threatens the body, he tries to avert it in a righteous manner without violating his vows. In case it is not possible to avert danger to the body, he tries to safeguard his vows at least. How can such a procedure be called suicide? Jain, S.A., Reality, p. 242, 243. iti yo vratarakSArthaM satataM pAlayati sakalazIlAni / varayati patiMvareva svayameva tamutsukA zivapadazrIH // (180) anvayArtha - (iti) isa prakAra (yaH vratarakSArthaM) jo puruSa vratoM kI rakSA ke liye (sakalazIlAni) samasta zIloM kA (satataM pAlayati) nirantara pAlana karatA hai (tam ) usa puruSa ko (zivapadazrIH) mokSa-lakSmI (utsukA) utsuka hotI huI (patiMvarA iva) pati ko svayaM varaNa karane vAlI kanyA ke samAna (svayameva varayati) apane Apa hI vara letI hai| 180. The man who incessantly observes all the supplementary vows and sallekhana (together, these are called seelas) for the 117

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puruSArthasiddhyupAya sake of safeguarding his vows (uratas), gets fervently garlanded (a gesture to indicate her choice for a husband) by the maiden called 'liberation'. aticArAH samyaktve vrateSu zIleSu paJca pazceti / saptatiramI yathoditazuddhipratibandhino heyAH // (181) anvayArtha - (samyaktve) samyagdarzana meM (vrateSu ) vratoM meM (zIleSu) zIloM meM (pazca pazca) pA~ca-pA~ca ( aticArAH) aticAra hote haiM (iti amI saptatiH) isa prakAra ye sattara aticAra (yathoditazuddhipratibandhinaH) jaisI ina vrata-zIloM kI zAstroM meM zuddhi batalAI gaI hai usake pratibandhI arthAt unameM dUSaNa lAne vAle haiM isaliye (heyAH) chor3ane yogya haiN| 181. Right belief (1), vows (5), and seelas (8) - seven supplementary vows, seela vratas, comprising three guna vratas and four siksa vratas, and sallekhana - have five transgressions each, totalling seventy. These transgressions should be avoided as they hinder the purity of the observances. zaGkA tathaiva kAsA vicikitsA saMstavo'nyadRSTInAm / manasA ca tatprazaMsA samyagdRSTeratIcArAH // (182) anvayArtha - (zaGkA) jinendradeva dvArA pratipAdita-Agama meM zaMkA karanA (tathaiva kAGkSA) usI prakAra vratoM se sAMsArika phala kI vAMchA rakhanA (vicikitsA) muniyoM ke svarUpa se evaM padArthoM se ghRNAbhAva dhAraNa karanA (anyadRSTInAm saMstavaH) anya dRSTi-mithyAdRSTiyoM kI stuti karanA (manasA tatprazaMsA) mana se . . . . . . . . . . . . . . . . . . . . . . . . 118

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puruSArthasiddhayupAya unakI aura unake kAryoM kI prazaMsA karanA ( samyagdRSTeH atIcArAH) samyagdRSTi ke aticAra kahe jAte haiN| 182. Doubt (in the teachings of the Jina), desire (for worldly enjoyment), repugnance or disgust (at the afflicted), praise for the wrong believers, and admiration for the knowledge and conduct of the wrong believers, are the five transgressions of right belief. Five transgressions of the right believer Acharya Umasvami's Tattvarthsutra: zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavAH smygdRssttertiicaaraaH|| (Ch. 7 - 23) [zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavAH] zaMkA, kAMkSA, vicikitsA, anyadRSTi kI prazaMsA aura anyadRSTi kA saMstava - ye pA~ca [samyagdRSTe: aticArAH] samyagdarzana ke aticAra haiN| Doubt in the teachings of the Jina, desire for worldly enjoyment, repugnance or disgust at the afflicted, admiration for the knowledge and conduct of the wrong believer, and praise of wrong believers, are the five transgressions of the right believer. chedanatADanabandhA bhArasyAropaNaM samadhikasya / pAnAnnayozca rodhaH pazcAhiMsAvratasyeti // (183) anvayArtha - (chedanatADanabandhA) pazu-pakSI Adi ko chedanA, unheM mAranA, unheM . . . . . . . . . . . . . . . . . . . . . . . . 119

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puruSArthasiddhyupAya bA~dha kara rakhanA, (samadhikasya bhArasya AropaNaM) bahuta adhika bhAra kA lAda denA (pAnAnnayozca rodhaH) pAnI aura anna kA nahIM denA athavA samaya para nahIM denA, (iti) isa prakAra ( ahiMsAvratasya paJca) ahiMsAvrata ke pA~ca aticAra haiN| 183. The five transgressions of the vow of ahimsa are: mutilating limbs, beating, binding, overloading, and withholding food and drink. Five transgressions of the small vow of ahimsa Acharya Umasvami's Tattvarthsutra: bndhvdhcchedaatibhaaraaropnnaannpaannirodhaaH|| (Ch. '7 - 25) [bandhavadhacchedAtibhArAropaNAnnapAnanirodhAH] bandha, vadha, cheda, adhika bhAra lAdanA aura anna-pAna kA nirodha karanA - ye pA~ca ahiMsANuvrata ke aticAra haiN| Binding, beating, mutilating limbs, overloading, and withholding food and drink. Acharya Pujyapada's Sarvarthasiddhi: Fastening with cord or the like restrains movement from place to place as one desires. A blow is beating with a stick, a whip or a cane. It is not injury of vitalities. That has been given up already. Mutilation is cutting off of limbs such as the ear and the nose. Overloading is putting more weight than an animal or a human being can reasonably carry. Withholding food and drink is denying these to the animals when they feel hunger and thirst. These are the transgressions of the small vow of non-violence. Jain, S.A., Reality, p. 207. 120

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puruSArthasiddhyupAya mithyopadezadAnaM rahaso'bhyAkhyAnakUTalekhakRtI / nyAsApahAravacanaM sAkAramantrabhedazca // (184) anvayArtha - (mithyopadezadAnaM) jhUThA upadeza denA, (rahaso'bhyAkhyAnakUTalekhakRtI) gupta bheda ko pragaTa kara denA, kisI ko Thagane ke liye kapaTarUpa se kucha kA kucha likhakara pragaTa karanA, (nyAsApahAravacanaM) kisI kI dharohara ke bhUla jAne para use apaharaNa karane kA vacana kahanA, (sAkAramantrabhedazca) kisI ke gupta abhiprAya ko kAya kI ceSTA Adi se jAnakara pragaTa kara denA - ye pA~ca satyANuvrata ke aticAra haiN| 184. Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming others' thoughts, are the five transgressions of the vow of speaking the truth. Five transgressions of the small vow of speaking the truth Acharya Umasvami's Tattvarthsutra: mithyopdeshrhobhyaakhyaankuuttlekhkriyaanyaasaaphaarsaakaarmntrbhedaaH|| (Ch.7 - 26) [mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahArasAkAramantrabhedAH] mithyA upadeza, rahobhyAkhyAna, kUTalekhAkriyA, nyAsApahAra aura sAkAramantrabheda - ye pA~ca satyANuvrata ke aticAra haiN| Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming others' thoughts. Acharya Pujyapada's Sarvarthasiddhi: Perverted teaching is misdirecting another who is on the path of prosperity and salvation. Divulging a secret is revealing 121

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puruSArthasiddhyupAya what has been done in secret by a couple. Forgery is preparing false records prompted by others in order to cheat others, by affirming that one has said and done things which one has not. Misappropriation is taking for oneself gold and other things entrusted to one's care by anotherl. The last is guessing others' thoughts by their posture, facial expression, etc., and proclaiming these out of envy etc. These are the five transgressions of the small vow of speaking the truth. Jain, S.A., Reality, p. 207-208. 1 When a person deposits certain things with another, and later on takes less than what he had deposited, the other person confirms it and takes the rest for himself. pratirUpavyavahAraH stenaniyogastadAhRtAdAnam / rAjavirodhAtikramahInAdhikamAnakaraNe ca // (185) anvayArtha - (pratirUpavyavahAraH) cokhI vastuoM meM ulaTa-phera kara milA denA, (stenaniyogaH) corI kA upAya batAnA, (tadAhRtAdAnam ) corI kA yA apaharaNa kiyA huA dravya grahaNa karanA, (rAjavirodhAtikramahInAdhikamAnakaraNe ca) rAjA ke niyamoM kA ullaMghana karanA, tathA thor3A denA va adhika lenA, ye pA~ca acauryavrata ke aticAra haiN| 185. Deceiving others with artificial or imitation goods, abetment of theft, receiving stolen goods, under-buying in a distorted state, and using false weights and measures, are the five transgressions of the vow of non-stealing. 122

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Five transgressions of the small vow of non-stealing Acharya Umasvami's Tattvarthsutra: puruSArthasiddhyupAya stenaprayogatadAhRtAdAnaviruddharAjyAtikramahInAdhika maanonmaanprtiruupkvyvhaaraaH|| (Ch. 7-27) corI ke liye cora ko preraNA karanA yA usakA upAya batAnA, cora se curAI huI vastu kharIdanA, rAjya kI AjJA ke viruddha calanA, dene - lene ke bA~Ta tarAjU Adi kama-jyAdA rakhanA aura kImatI vastu meM kama kImata kI vastu milAkara asalI bhAva se becanA - ye acauryANuvrata ke aticAra haiN| Prompting others to steal, receiving stolen goods, underbuying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods. Acharya Pujyapada's Sarvarthasiddhi: Prompting a person to steal, or prompting him through another or approving of the theft, is the first transgression. The second is receiving stolen goods from a person, whose action has neither been prompted nor approved by the recipient. Receiving or buying goods otherwise by than by a lawful and just means is an irregularity or a transgression. An attempt to buy precious things very cheaply in a disordered state is the third transgression. Cheating others by the use of false weights and measures in order to obtain more and give less, is the fourth transgression. Deceiving others with artificial gold, synthetic diamonds and so on, is the fifth transgression. These five are the transgressions of the vow of non-stealing. Jain, S.A., Reality, p. 208. 123

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puruSArthasiddhayupAya smaratIvrAbhinivezo'naGgakrIr3AnyapariNayanakaraNam / aparigRhItetarayorgamane cetvarikayoH paJca // (186) anvayArtha - (smaratIvrAbhinivezaH anaGgakrIr3A anyapariNayanakaraNam) kAma-bhoga meM tIvra lAlasA rakhanA, yogya aMgoM se bhinna aMgoM meM ramaNa karanA, dUsaroM kA vivAha karAnA, (aparigRhItetarayoH ca) aparigRhItA, jisakA kisI ke sAtha vivAha nahIM huA ho, aura usake itara arthAt parigRhItA, dUsare kI vivAhitA sadhavA yA vidhavA strI, aisI jo (itvarikayoH) vyabhicAriNI haiM unake yahAM (gamane) gamana karanA, ye pA~ca brahmacaryANuvrata ke aticAra haiN| 186. Excessive sexual passion, perverted sexual practices, bringing about marriages of others, intercourse with unchaste unmarried or married women, are the five transgressions of the vow of chastity. Five transgressions of the small vow of chastity Acharya Umasvami's Tattvarthsutra: prvivaahkrnnetvrikaaprighiitaa'prighiitaagmnaanNgkriidd'aakaamtiivraabhiniveshaaH|| (Ch. 7 - 28) dUsare ke putra-putriyoM kA vivAha karanA-karAnA, pati-sahita vyabhicAriNI striyoM ke pAsa AnA-jAnA, lena-dena rakhanA, rAgabhAva pUrvaka bAta-cIta karanA, pati-rahita vyabhicAriNI strI (vezyAdi) ke yahA~ AnA-jAnA, lena-dena Adi kA vyavahAra rakhanA, anaMgakrIr3A arthAt kAmasevana ke liye nizcit aMgoM ko chor3akara anya aMgoM se kAmasevana karanA aura kAmasevana kI tIvra abhilASA - ye pA~ca brahmacaryAkhuvrata ke aticAra haiN| Bringing about marriage, intercourse with an unchaste married woman, cohabitation with a harlot, perverted sexual practices, and excessive sexual passion. 124

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puruSArthasiddhyupAya Acharya Pujyapada's Sarvarthasiddhi: Marriage consists in taking a woman for wife. The marriage of others is 'paravivaha'. Bringing about or effecting the marriage of persons who do not belong to one's family is the first transgression. The rest are self explanatory. These are the five transgressions of the vow of continence or contentment with one's own wife. Jain, S.A., Reality, p. 209. 1 or giving a maid in marriage. 2 A woman who cohabits with one other than her spouse is an unchaste woman (itvari). The meaning of the suggix 'ka' is contemptible. Hence fituarika' means a contemptible adulteress. 'Parigrhita' is a married woman. 'Aparigrhita' is a harlot without a husband. Parigrhita and aparigrhita mean a married woman and an unmarried woman. Ituarike and te parigrhitaparigrhite mean a married adulteress and an unmarried harlot. Cohabitation with these constitutes two transgressions. Sexual enjoyment otherwise than in the generative organ is perverted sexual practice. The last is abnormal sexual passion. These are the five transgressions. vAstukSetrASTApadahiraNyadhanadhAnyadAsadAsInAm / kupyasya bhedayorapi parimANAtikramAH paJca // (187) anvayArtha - (vAstukSetrASTApadahiraNyadhanadhAnyadAsadAsInAm ) vAstu-ghara, kSetra-dhAna bone kA sthAna yA kheta, aSTApada-sonA, hiraNya-cAMdI, dhana-gau, bhaiMsa, ghor3A Adi, dhAnya-gehUM, canA, cAvala Adi, dAsa-naukara-cAkara, dAsI-naukarAnI, inake (api kupyasyabhedayoH) aura kupya ke donoM bheda - rezamI vastra aura sUtI vastra Adi ina saba ke (parimANAtikramAH paJca) parimANa ke niyama kA ullaMghana kara denA, ye pA~ca parigraha-parimANavrata ke aticAra haiN| 187. Exceeding the limits set with regard to houses and land, 125

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puruSArthasiddhayupAya gold and silver, cattle and corn, men and women servants, and clothes, are the five transgressions of the vow of limiting possessions. Five transgressions of the small vow of limiting possessions Acharya Umasvami's Tattvarthsutra: kssetrvaastuhirnnysuvrnndhndhaanydaasiidaaskupyprmaannaatikrmaaH|| (Ch. 7 - 29) [kSetravAstupramANAtikramAH] kSetra aura rahane ke sthAna ke parimANa kA ullaMghana karanA, [hiraNyasuvarNapramANAtikramAH] cA~dI aura sone ke parimANa kA ullaMghana karanA, [dhanadhAnyapramANAtikramAH] dhana (pazu Adi) tathA dhAnya ke parimANa kA ullaMghana karanA, [dAsIdAsapramANAtikramAH] dAsI aura dAsa ke parimANa kA ullaMghana karanA tathA [kupyapramANAtikramAH] vastra, bartana Adi ke parimANa kA ullaMghana karanA - ye pA~ca aparigraha aNuvrata ke aticAra haiN| Exceeding the limits set by oneself with regard to cultivable lands and houses, riches such as gold and silver, cattle and corn, men and women servants, and clothes. Acharya Pujyapada's Sarvarthasiddhi: 'Ksetra' consists of fields in which corn is grown. Vastu'is the habitation or place of residence. 'Hiranya'means stamped coins of precious metals. 'Suvarna' is gold. 'Dhana' consists of wealth such as cows. 'Dhanya'denotes corn such as rice, wheat etc. 'Dasidasa' means men and women servants. These are in pairs, ksetravastu, hiranyasuvarna, dhanadhanya, and dasidasa. 'Kupya'includes silk, cotton cloth, silken garments, sandalwood paste etc. The householder takes a resolve as follows, 'With regard to these, my possessions shall be only so much and not above the limit.' Exceeding the set limits with 126

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puruSArthasiddhayupAya regard to these out of excessive greed constitutes the five transgressions of the vow of limiting one's possessions. Jain, S.A., Reality, p. 209. UrdhvamadhastAttiryagvyatikramAH kSetravRddhirAdhAnam / smRtyantarasya gaditAH pazceti prathamazIlasya // (188) anvayArtha (Urdhvam adhastAt tiryak vyatikramAH ) Upara, nIce aura tirachI dizAoM kA ullaMghana karanA, ( kSetravRddhiH ) kSetra ko bar3hA lenA, (smRtyantarasya AdhAnam ) kI huI maryAdA ko bhUla kara kucha adhika maryAdA bar3hA lenA, (iti prathamazIlasya pazca gaditA: ) isa prakAra pahale zIla ke arthAt digvrata ke pA~ca aticAra kahe gaye haiN| 188. Exceeding the limits set in the directions, namely upwards, downwards, and horizontally, enhancing the set boundaries, and forgetting the boundaries set, are the five transgression of the first supplementary vow with regard to directions (dikvrata). Five transgressions of the supplementary vow with regard to directions (dikvrata) Acharya Umasvami's Tattvarthsutra: UrdhvAdhastiryagvyatikramakSetravRddhismRtyantarAdhAnAni // (Ch. 7-30) [UrdhvavyatikramaH] mApa se adhika UMcAI vAle sthaloM meM jAnA, [adhaHvyatikramaH] mApa se nIce (ku~A, khAna Adi) sthAnoM meM utaranA, [tiryakvyatikramaH] samAna sthAna ke mApa se bahuta dUra jAnA, [ kSetravRddhiH] kI 127

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puruSArthasiddhayupAya huI maryAdA meM kSetra ko bar3hA lenA aura [smRtyantarAdhAnaM] kSetra kI kI huI maryAdA ko bhUla jAnA - ye pA~ca digvrata ke aticAra haiN| Exceeding the limits set in the directions, namely upwards, downwards and horizontally, enlarging the boundaries in the accepted directions, and forgetting the boundaries set, are the five transgressions of the minor vow of direction. Acharya Pujyapada's Sarvarthasiddhi: Exceeding the limits set with regard to directions is a transgression. This, in short, is of three kinds - transgression upwards, transgression downwards, transgression horizontally, such as climbing a mountain, descending into a well and entering a cave, respectively. Enlarging the boundaries in the accepted directions out of greed is the fourth transgression. These transgressions arise from negligence, infatuation or attachment. Forgetting the limits set is the fifth transgression. These are the transgressions of the vow governing the range of one's actions in the ten directions. Jain, S.A., Reality, p. 210. preSyasya saMprayojanamAnayanaM zabdarUpavinipAtau / kSepo'pi pudgalAnAM dvitIyazIlasya pazceti // (189) anvayArtha - (preSyasya) kisI sevaka ko (saMprayojanam ) maryAdA ke bAhara bhejanA, (AnayanaM ) bAhara se koI vastu maMgA lenA, (zabdarUpavinipAtau) zabda sunA kara athavA rUpa dikhA kara saMdeza denA, (pudgalAnAM kSepaH api) aura pudgaloM kA maryAdA ke bAhara pheMkanA (iti paJca) isa prakAra pA~ca (dvitIyazIlasya) dUsare zIlavrata ke arthAt dezavrata ke aticAra haiN| 189. Sending someone, sending for something, indicating by . . . . . . . . . . . . . . . . . . . . . . . . 128

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puruSArthasiddhyupAya sound, showing oneself, and throwing clod etc., outside the region of one's resolve, are the five transgression of the supplementary vow with regard to limiting the region of one's activities (desavrata). Five transgressions of the supplementary vow with regard to limiting the region (desavrata) Acharya Umasvami's Tattvarthsutra: aanynpressypryogshbdruupaanupaatpudglkssepaaH|| (Ch. 7-31) [AnayanaM] maryAdA se bAhara kI cIja ko maMgAnA, [preSyaprayogaH ] maryAdA se bAhara naukara Adi ko bhejanA, [zabdAnupAta:] khAMsI, zabda Adi se maryAdA ke bAhara jIvoM ko apanA abhiprAya samajhA denA, [rUpAnupAta:] apanA rUpa Adi dikhAkara maryAdA ke bAhara ke jIvoM ko izArA karanA aura [ pudgalakSepAH] maryAdA ke bAhara kaMkara, patthara Adi pheMkakara apane kArya kA nirvAha kara lenA - ye pA~ca dezavrata ke aticAra haiN| Sending for something outside the country of one's resolve, commanding someone there to do thus, indicating one's intentions by sounds, by showing oneself, and by throwing clod etc. Acharya Pujyapada's Sarvarthasiddhi: Ordering someone to bring something from a country outside his mental resolve, commanding someone outside the limit, 'Do thus', making known one's intentions to someone beyond the limit by signs such as coughing, grunting, etc., by putting oneself in such a position as to be seen by persons on the other side, and by throwing clod etc. - these are the five transgressions of the vow of limiting the country of one's operations. - Jain, S.A., Reality, p. 210. 129

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puruSArthasiddhyupAya kandarpaH kautkucyaM bhogAnarthakyamapi ca maukharyam / asamIkSitAdhikaraNaM tRtIyazIlasya pazceti // (190) anvayArtha - ( kandarpaH ) hAsya sahita azlIla vacana bolanA (kautkucyaM) kAya se kuceSTA karanA ( bhogAnarthakyam api ) ora prayojana se adhika bhogoM kA upArjana-grahaNa karanA ( ca maukharyam ) aura lar3AI-jhagar3e vAle vacana bolanA (asamIkSitAdhikaraNaM) binA prayojana mana-vacana-kAya ke vyApAra ko bar3hAnA (iti tRtIyazIlasya paJca ) isa prakAra tIsare zIla ke anarthadaNDavrata ke - ye pA~ca aticAra haiN| 190. Uttering obscene words, making inappropriate gestures, keeping surplus of consumables and non-consumables, garrulity, overindulgence in thoughtless activities, are the five transgressions of the vow of refraining from purposeless sin (anarthadandavrata). -- Five transgressions of the supplementary vow of refraining from purposeless sin (anarthadandavrata) Acharya Umasvami's Tattvarthsutra: kandarpakautkucyamaukharyAsamIkSyAdhikaraNopabhogaparibhogAnarthakyAni // 130 (Ch. 7-32) [kandarpa] rAga se hAsyasahita aziSTa vacana bolA, [ kautkucyaM] zarIra kI kuceSTA karake aziSTa vacana bolanA, [maukharyaM] dhRSTatApUrvaka jarUrata se jyAdA bolanA, [asamIkSyAdhikaraNaM] binA prayojana mana, vacana, kAya kI pravRtti karanA aura [upabhoga-paribhogAnarthakyaM ] bhoga-upabhoga ke padArthoM kA jarUrata se jyAdA saMgraha karanA - ye pA~ca anarthadaNDavrata ke aticAra haiN|

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puruSArthasiddhayupAya Vulgar jokes, vulgar jokes accompanied by gesticulation, garrulity, unthinkingly indulging in too much action, keeping too many consumable and non-consumable objects, are the five transgressions of the vow of desisting from unnecessary sin. Acharya Pujyapada's Sarvarthasiddhi: Employing vulgar language mixed with laughter out of excessive attachment is the first transgression. The same accompanied by undesirable gesticulation is the second. Indulging in meaningless and unrestrained talk out of arrogance is the third. Indulging in too much action without considering the object is the fourth. Accumulation of consumable and non-consumable things beyond one's needs is the fifth. These are the five transgressions of the vow of refraining from purposeless sin. Jain, S.A., Reality, p. 211. vacanamanaHkAyAnAM duHpraNidhAnaM tvanAdarazcaiva / smRtyanupasthAnayutAH paJceti caturthazIlasya // (191) anvayArtha - (vacanamanaHkAyAnAM) vacana, mana aura kAya kI (duHpraNidhAnaM) khoTI pravRti karanA, (tu anAdaraH) sAmAyika meM anAdara karanA, (ca smRtyanupasthAnayutAH) aura sAmAyika ke samaya Adi ko bhUla jAnA (iti paJca caturthazIlasya) isa prakAra pA~ca aticAra caturtha zIla - sAmAyika - ke haiN| 191. Misdirected activity of the speech, mind, and body, lack of earnestness, and absent mindedness, are the five transgressions of the vow of periodic concentration (samayika). . . . . . . . . . . . . . . . . . . . . . . . . 131

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puruSArthasiddhyupAya Five transgressions of the supplementary vow with regard to periodic concentration (samayika) Acharya Umasvami's Tattvarthsutra: yogdussprnnidhaanaanaadrsmRtynupsthaanaani|| (Ch. 7 - 33) [yogaduSpraNidhAnaM] mana sambandhI pariNAmoM kI anyathA pravRtti karanA, vacana sambandhI pariNAmoM kI anyathA pravRtti karanA, kAya sambandhI pariNAmoM kI anyathA pravRtti karanA, [anAdara] sAmAyika ke prati utsAha rahita honA, [smRtyanupasthAnaM] ekAgratA ke abhAva ko lekara sAmAyika ke pATha Adi bhUla jAnA - ye pA~ca sAmAyika zikSAvrata ke aticAra haiN| Misdirected three-fold activity, lack of earnestness, and fluctuation of thought, are the five transgressions of concentration. Acharya Pujyapada's Sarvarthasiddhi: Activity has been explained as of three kinds. Action tending to evil is also of three kinds, vicious bodily activity, vicious speech activity and vicious mental activity. Lack of earnestness and fluctuation of thought are the other two. These five are the transgressions of the vow of concentration. Jain, S.A., Reality, p. 211. anavekSitApramArjitamAdAnaM saMstarastathotsargaH / smRtyanupasthAnamanAdarazca paJcopavAsasya // (192) anvayArtha - (anavekSitApramArjitam ) binA dekhe, binA jhAr3e (AdAnaM) kisI vastu kA grahaNa karanA, (saMstaraH) bichaunA bichA denA, (tathA utsargaH) tathA vastu . . . . . . . . . . . . . . . . . . . . . . . . 132

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puruSArthasiddhyupAya kA tyAga karanA, (smRtyanupasthAnam ) proSadhopavAsa ko bhUla jAnA, (anAdarazca) aura usameM Adara nahIM rakhanA, (paJcopavAsasya) ye pA~ca aticAra proSadhopavAsa vrata ke haiN| 192. Receiving articles, spreading mats and garments, and excreting without examining and cleaning, lack of concentration, and lack of earnestness, are the five transgressions of the vow of fasting (prosadhopavasa). Five transgressions of the supplementary vow of fasting (prosadhopavasa) Acharya Umasvami's Tattvarthsutra: aprtyvekssitaaprmaarjitotsrgaadaansNstropkrmnnaanaadrsmRtynupsthaanaani|| (Ch. 7-34) [apratyavekSitApramArjitotsargAdAnasaMstaropakramaNAnAdarasmRtyanupasthAnAni] binA dekhI, binA zodhI jamIna meM mala-mUtrAdi kSepaNa karanA, binA dekhe, binA zodhe pUjana ke upakaraNa grahaNa karanA, binA dekhe, binA zodhe jamIna para caTAI, vastra Adi bichAnA, bhUkha Adi se vyAkula ho Avazyaka dharma-kArya utsAha-rahita hokara karanA aura Avazyaka dharma-kAryoM ko bhUla jAnA - ye pA~ca proSadhopavAsa zikSAvrata ke aticAra haiN| Excreting, handling sandalwood paste, flowers etc., and spreading mats and garments without inspecting and cleaning the place and the materials, lack of earnestness, and lack of concentration. Acharya Pujyapada's Sarvarthasiddhi: Seeing carefully whether organisms are present or not is the function of the eyes. Cleaning is removing anything with soft implements. These two attributes are taken with utsarga 133

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puruSArthasiddhayupAya and so on. Excreting waste matter from the system in a place without inspecting and cleaning it, taking materials such as sandal-wood paste, flowers, incense etc. intended for the worship of the Lord (Arhat) and the Preceptor, and cloth etc. for personal use without inspecting and cleaning these, and spreading mats and garments without cleaning the place, are three. Lack of earnestness in one's essential duties when tormented by hunger, and lack of concentration are the other two. These five are the transgressions of the vow of fasting. Jain, S.A., Reality, p. 211-212. AhAro hi sacittaH sacittamizraH sacittasambandhaH / duHpakvo'bhiSavo'pi ca paJcAmI SaSThazIlasya // (193) anvayArtha - (hi) nizcaya se (sacitta AhAraH) sacitta AhAra - citta nAma jIva kA hai, jIva sahita AhAra ko sacitta AhAra kahA jAtA hai, (sacittamizraH) sacitta se milA huA AhAra, (sacittasambandhaH) sacitta se sambandha rakhane vAlA AhAra, (duHpakvaH) acchI taraha pAcana nahIM ho sakane vAlA AhAra, (ca abhiSavo'pi) aura puSTa-gAriSTha AhAra, (amI pazca) ye pA~ca aticAra (SaSThazIlasya ) chaThe zIla ke arthAt bhogopabhoga-parimANa vrata ke haiN| 193. Taking food containing organisms, mixed with organisms, placed near organisms, ill-cooked, and aphrodisiacal, are the five transgressions of the vow of limiting the use of consumable and non-consumable objects (bhogopabhoga parimana). 134

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puruSArthasiddhyupAya Five transgressions of the supplementary vow with regard to limiting the use of consumable and non-consumable objects (bhogopabhoga parimana) Acharya Umasvami's Tattvarthsutra: scittsmbndhsmmishraabhissvduHpkvaahaaraaH|| (Ch. 7 - 35) 1- sacitta-jIvavAle (kacce phala Adi) padArtha, 2- sacitta padArtha ke sAtha sambandha vAle padArtha, 3- sacitta padArtha se mile huye padArtha, 4- abhiSava - gariSTha padArtha, aura 5- duHpakva arthAt Adhe pake yA adhika pake hue yA burI taraha se pake padArtha - inakA AhAra karanA - ye pA~ca upabhoga-paribhoga parimANa zikSAvrata ke aticAra haiN| Victuals containing (one-sensed) organisms, placed near organisms, mixed with organisms, stimulants, and ill-cooked food. Acharya Pujyapada's Sarvarthasiddhi: ___The first is food containing (one-sensed) organisms, the second is food placed near such organisms, and the third is food mixed with such organisms. How is it that a householder partakes of food with organisms? It is because of negligence or infatuation. 'Dravo' is that which is stimulating. The last means ill-cooked. Food is qualified by these adjectives. These are the five transgressions of the vow of fixing a limit to consumable and non-consumable articles. Jain, S.A., Reality, p. 212. paradAtRvyapadezaH sacittanikSepatatpidhAne ca / kAlasyAtikramaNaM mAtsaryaM cetyatithidAne // (194) 135

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puruSArthasiddhyupAya anvayArtha - (paradAtRvyapadezaH) dUsare ko dAna dene ke lie kaha denA, (ca sacittanikSepatatpidhAne) aura sacitta padArtha meM rakhakara bhojana denA, sacitta padArtha se DhakA huA bhojana denA, (kAlasyAtikramaNaM) kAla kA atikramaNa kara bhojana denA, (ca mAtsaryaM) aura IrSyA-bhAva dhAraNa karanA, athavA anAdara se denA, (iti atithidAne) isa prakAra ye pA~ca aticAra atithi-saMvibhAga vrata meM hote haiN| 194. Pretentiously offering food of another host, placing food on things with organisms, covering it with such things, untimely food, and envy, are the five transgressions of the vow of hospitality (atithi-samvibhaga vrata). Five transgressions of the supplementary vow of hospitality (atithi-samvibhaga vrata) Acharya Umasvami's Tattvarthsutra: scittnikssepaapidhaanprvypdeshmaatsrykaalaatikrmaaH|| (Ch. 7 - 36) [sacittanikSepaH] sacitta patra Adi meM rakhakara bhojana denA, [sacittApidhAnaM] sacitta patra Adi se Dhake huye bhojana Adi ko denA [paravyapadezaH] dUsare dAtAra kI vastu ko denA [mAtsarya] anAdarapUrvaka denA athavA dUsare dAtAra kI vastu ko IrSApUrvaka denA aura [kAlAtikramaH] yogya kAla kA ullaMghana karake denA - ye pA~ca atithisaMvibhAga zikSAvrata ke aticAra haiN| Placing the food on things with organisms such as green leaves, covering it with such things, food of another host, envy, and untimely food. Acharya Pujyapada's Sarvarthasiddhi: Placing the food on things containing organisms such as the lotus leaf, and covering it with similar things are two. The third is offering another host's food as if it were one's own. The 136

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puruSArthasiddhayupAya fourth is lack of earnestness or envy of another host. Offering food either too early or too late is untimely food. These are the five transgressions of the vow of hospitality. ___Jain, S.A., Reality, p. 212. jIvitamaraNAzaMse suhRdanurAgaH sukhAnubandhazca / sanidAnaH paJcaite bhavanti sallekhanAkAle // (195) anvayArtha - (jIvitamaraNAzaMse) jIne aura marane kI AkAMkSA karanA, (sahRdanurAgaH) mitroM meM anurAga karanA, (sukhAnubandhaH) sukhoM kA smaraNa karanA, (ca) aura (sanidAnaH) nidAna-bandha bAMdhanA, (ete pazca) ye pA~ca aticAra (sallekhanAkAle bhavanti) sallekhanA ke samaya meM hote haiN| 195. Desire to live, desire to die, attachment to friends, recollection of past pleasures, and a desire for future enjoyments, are the five transgressions at the time of voluntary death (sallekhana). Five transgressions at the time of voluntary death (sallekhana) Acharya Umasvami's Tattvarthsutra: jiivitmrnnaashNsaamitraanuraagsukhaanubndhnidaanaani|| (Ch.7-37) [jIvitAzaMsA] sallekhanA dhAraNa karane ke bAda jIne kI icchA karanA, [maraNAzaMsA] vedanA se vyAkula hokara zIghra marane kI icchA karanA, [mitrAnurAgaH] anurAga ke dvArA mitroM kA smaraNa karanA, [sukhAnubandha] pahale bhoge huye sukhoM kA smaraNa karanA aura [nidAnaM] nidAna karanA arthAt AgAmI viSaya-bhogoM kI vAMchA karanA - ye pA~ca sallekhanAvrata ke aticAra haiN| 137

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puruSArthasiddhyupAya Desire for life, desire for death, recollection of affection for friends, recollection of pleasures, and constant longing for enjoyment. Acharya Pujyapada's Sarvarthasiddhi: Desire for life is desire to prolong one's life in order to live long. Desire for death is to long for speedy death in order to escape from pain and suffering. Attachment to friend is repeated recollection of one's sport etc. with one's former friend when they were young. Attachment to pleasure is recollecting again and again the various pleasures enjoyed in former times. Longing for enjoyment is constantly giving one's thoughts to enjoyment. These five are the transgressions of the vow of passionless death. ityetAnaticArAnaparAnapi saMpratarkya parivarjya / samyaktvavratazIlairamalaiH puruSArthasiddhimetyacirAt // Jain, S.A., Reality, p. 213. (196) anvayArtha (iti etAn aticArAn ) isa prakAra ina aticAroM ko (api aparAn) aura dUsare jo haiM unheM bhI ( saMpratarksa) bhale prakAra vicAra kara ( parivarjya ) unheM chor3a kara ( amalaiH samyaktvavratazIlaiH ) nirmala samyagdarzana, vrata aura zIloM ke dvArA (acirAt ) zIghra hI (puruSArthasiddhim ) puruSArthasiddhi ko (eti) prApta hotA hai / - 138 196. In this way, thoughtfully avoiding all the above transgressions, one soon realizes the Pure Self through pristine right belief, vows, and seelas (3 guna vratas, 4 siksa vratas, and 1sallekhana).

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cAritrAntarbhAvAt tapo'pi mokSAGgamAgame gaditam / anigUhitanijavIryaistadapi niSevyaM samAhitasvAntaiH // puruSArthasiddhyupAya - anvayArtha ( cAritrAntarbhAvAt ) samyakcAritra meM garbhita hone se (tapaH api ) tapa bhI (Agame mokSAGgam gaditam ) Agama meM mokSa kA aMga kahA gayA hai| isaliye (tadapi) vaha tapa bhI ( anigUhitanijavIryai: ) apanI zakti ko nahIM chipAne vAle ( samAhitasvAntaiH ) aura apane mana ko vaza meM rakhane vAle puruSa ke dvArA (niSevyaM) sevana karanA cAhiye / (197) 197. The Scriptures have held religious austerity or penance (tapa) to be a constituent of liberation as it is included in right conduct. Therefore, austerity ought to be practised by those who do not conceal their capacity and have a well-controlled mind. anazanamavamaudaryaM viviktazayyAsanaM rasatyAgaH / kAyaklezo vRtteH saMkhyA ca niSevyamiti tapo bAhyaM // -- (198) anvayArtha (anazanam) cAra prakAra ke bhojana kA parityAga kara denA, (avamaudaryaM ) Unodara rahanA arthAt thor3A sA AhAra lenA, bharapeTa nahIM khAnA, (viviktazayyAsanaM ) ekAnta meM sonA-baiThanA, ( rasatyAgaH ) rasoM kA tyAga karanA, ( kAyaklezaH ) zarIra ko kleza denA, ( vRtteH saMkhyA ca ) tathA AhAra kI niyati karanA, (iti bAhyaM tapaH niSevyam ) isa prakAra yaha chaha prakAra kA bAhya tapa sevana karanA caahiye| 198. Fasting, reduced diet, lonely habitation, giving up stimulating and delicious food, mortification of the body, and special restrictions on accepting food, are the (six kinds of) external austerities (bahya tapa) which should be observed. 139

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puruSArthasiddhyupAya External austerities (bahya tapa) Acharya Umasvami's Tattvarthsutra: anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsana kAyaklezA bAhyaM tapaH // (Ch. 919) [anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezA ] samyak prakAra se anazana, samyak avamaudarya, samyak vRttiparisaMkhyAna, samyak rasaparityAga, samyak viviktazayyAsana aura samyak kAyakleza - ye [ bAhyaM tapaH] chaH prakAra ke bAhya tapa haiN| (The external austerities are) fasting, reduced diet, special restrictions for begging food, giving up stimulating and delicious dishes, lonely habitation, and mortification of the body. Acharya Pujyapada's Sarvarthasiddhi: Fasting is intended to promote self-control and discipline, destruction of attachment, destruction of karmas and attainment of meditation and scriptural knowledge and not temporal benefits. Diminished diet is intended to develop vigilance in self-control, suppression of evils, contentment and study with ease. Special restrictions consist in limiting the number of houses etc. for begging food, and these are intended for overcoming desire. The fourth is giving up stimulating and delicious food such as ghee, in order to curb the excitement caused by the senses, overcome sleep, and facilitate study. The ascetic has to make his abode in lonely places or houses, which are free from insect afflictions, in order to maintain without disturbance celibacy, study, meditation and so on. This is the fifth austerity. Standing in the sun, dwelling under trees, sleeping in an open place without any covering, the different 140

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puruSArthasiddhyupAya postures all these constitute the sixth austerity, namely mortification of the body. What is the object of this? The object of this is to cultivate patient endurance of bodily pain and suffering, in order to remove attachment to pleasures and to proclaim the glory of the teachings of the Lord. What is the difference between affliction and mortification? Affliction is what occurs by chance. Mortification is self-imposed. These are called external, because these are dependent on external things and these are seen by others. Jain, S.A., Reality, p. 262-263. vinayo vaiyAvRttyaM prAyazcittaM tathaiva cotsargaH / svAdhyAyo'tha dhyAnaM bhavati niSevyaM tapo'ntaraGgamiti // anvayArtha (vinayaH) vinaya karanA, (vaiyAvRttyaM) vaiyAvRttya karanA, (prAyazcittaM ) prAyazcitta dhAraNa karanA, ( tathaiva ca utsargaH ) usI prakAra kAyotsarga karanA, ( svAdhyAyaH) svAdhyAya karanA, ( atha dhyAnaM ) pazcAt dhyAna dhAraNa karanA, ( iti antaraGga tapaH niSevyaM bhavati ) isa prakAra antaraMga tapa sevana karane yogya hai| 199. Reverence, service, expiation, renunciation, self-study, and meditation, are the internal austerities (antarang tapa) which should be observed. Internal austerities (antarang tapa) (199) Acharya Umasvami's Tattvarthsutra: praayshcittvinyvaiyaavRttysvaadhyaayvyutsrgdhyaanaanyuttrm|| (Ch. 9-20) [prAyazcittavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAni ] samyak rUpa se prAyazcitta, 141

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puruSArthasiddhayupAya samyak vinaya, samyak vaiyAvRttya, samyak svAdhyAya, samyak vyutsarga aura samyak dhyAna [uttaram] ye chaH prakAra ke abhyantara tapa haiN| Expiation, reverence, service, study, renunciation, and meditation are the internal austerities. Acharya Pujyapada's Sarvarthasiddhi: How are these internal? These are internal as the mind is restrained or subdued in these cases. The removal of sins committed by negligence or under the influence of passions is expiation. Reverence to the holy personages is 'vinaya'. Service is the help rendered to the saints in difficulty by bodily activity or with things. Contemplation of knowledge or giving up sloth or idleness is study. The giving up of the attitude of 'I' and 'mine' is renunciation. Checking the ramblings of the mind is meditation. Jain, S.A., Reality, p. 263. jinapuGgavapravacane munIzvarANAM yaduktamAcaraNam / sunirUpya nijAM padavIM zaktiM ca niSevyametadapi // (200) anvayArtha - (jinapuGgavapravacane) jinazreSTha zrIarhatadeva ke dvArA pratipAdita zAstroM meM (munIzvarANAM) munIzvaroM kA ( yat AcaraNam ) jo AcaraNa ( uktaM) kahA gayA hai (etat api) yaha bhI (nijAM padavIM) apanI padavI ko (sanirUpya) acchI taraha vicAra karake (zaktiM ca sunirUpya) tathA apanI sAmarthya ko bhI bhalI-bhAMti vicAra karake (niSevyam ) sevana karane yogya hai| 200. A householder also should practice, depending on his stage of spiritual progress and capacity, the conduct prescribed for the ascetic in the Scripture, propounded by Lord Jina. . . . . . . . . . . . . . . . . . . . . . . . . 142

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puruSArthasiddhayupAya idamAvazyakaSaTkaM samatAstavavandanApratikramaNam / pratyAkhyAnaM vapuSo vyutsargazceti kartavyam // (201) anvayArtha - (samatAstavavandanApratikramaNam ) samatA, stavana, vandanA, pratikramaNa, (pratyAkhyAnaM ) pratyAkhyAna, (vapuSo vyutsargaH ca) aura kAyotsarga (iti idam AvazyakaSaTkaM) isa prakAra ye chaha Avazyaka (kartavyam ) karanA caahiye| 201. Equanimity (samata or samayika), praising of Lord Jina (stav), prostrating in reverence to the worshipful (vandana), repentance (pratikramana), renunciation (pratyakhyana), and giving up attachment to the body (kayotsarga), are the six essential duties to be performed. samyagdaNDo vapuSaH samyagdaNDastathA ca vacanasya / manasaH samyagdaNDo guptitritayaM samanugamyam // (202) anvayArtha - (vapuSaH samyagdaNDaH) zarIra ko bhale prakAra vaza meM rakhanA, (tathA vacanasya ca samyagdaNDaH) usI prakAra vacana ko bhI pUrNatayA se vaza meM rakhanA, (manasaH samyagdaNDaH) mana ko bhI acchI taraha se vaza meM rakhanA, (guptitritayaM) ye tIna guptiyAM ( samanugamyam ) acchI taraha pAlana karanA caahiye| 202. Controlling well the activities of the body, the speech, and the mind, is the threefold control (gupti). The threefold control of body, speech and mind (gupti) Acharya Umasvami's Tattvarthsutra: samyagyoganigraho guptiH|| (Ch.9-4) 143

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puruSArthasiddhyupAya [samyakyoganigraho] bhale prakAra yoga kA nigraha karanA so [guptiH] gupti hai| Curbing activity well is control (gupti). Acharya Pujyapada's Sarvarthasiddhi: Restraining self-willed activity is restraint. The attribute 'well' is intended to prohibit activity leading to worldly pleasures. When the threefold activity of the body, the senseorgan of speech and the mind is curbed well, there is no room for evil disposition. So there is no inflow of karma due to activity, and consequently there is stoppage of influx. Restraint is of three kinds, control of bodily activity, control of vocal activity and control of mental activity. For the benefit of the ascetic, who is unable to restrain activity altogether, activity free from injury is indicated. Jain, S.A., Reality, p. 243. samyaggamanAgamanaM samyagbhASA tathaiSaNA samyak / samyaggrahanikSepau vyutsargaH samyagiti samitiH // (203) anvayArtha - (samyaggamanAgamanaM) acchI taraha pRthvI ko evaM jIvoM ke saMcAra ko dekhakara kahIM jAnA aura AnA, (samyagbhASA) hita-mita satya bolanA, (tathA samyak eSaNA) aura bhale prakAra nirantarAya bhojana grahaNa karanA, (samyaggrahanikSepau) uttama rIti se jIvoM ke saMcAra ko dekha-bhAla kara vastuoM kA uThAnA aura dharanA, (samyak vyutsargaH) jIva-bAdhA rahita nirjIva pRthvI meM malamUtra kSepaNa karanA (iti samitiH) isa prakAra ina pA~ca samitiyoM kA pAlana karanA caahiye| 203. Careful regulation of movements, of speech, of eating, of handling things, and of disposal of excretions, are the fivefold regulation of activities (samiti). 144

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puruSArthasiddhayupAya The fivefold regulation of activities (samiti) Acharya Umasvami's Tattvarthsutra: IryAbhASeSaNAdAnanikSepotsargAH smityH|| (Ch. 9 -5) [IryAbhASaiSaNAdAnanikSepotsargA:] samyak IryA, samyak bhASA, samyak eSaNA, samyak AdAnanikSepa aura samyak utsarga - ye pA~ca [samitayaH] samiti haiN| (cauthe sUtra kA 'samyak' zabda isa sUtra meM bhI lAgU hotA hai|) Walking, speech, eating, lifting and laying down, and depositing waste products constitute the fivefold regulation of activities. Acharya Pujyapada's Sarvarthasiddhi: Samyak' (carefulness in) is supplied. Walking etc. are qualified by this. That is carefulness in walking, carefulness in speech, carefulness in eating, carefulness in lifting and laying down, and carefulness in depositing waste products. These five kinds of regulations are the means by which the ascetic acquainted with the dwelling places of minute organisms avoids injury to organisms. In the case of an ascetic who conducts himself in this manner, there is stoppage of influx arising from non-restraint. Jain, S.A., Reality, p. 243. dharmaH sevyaH kSAntidRdutvamRjutA ca zaucamatha satyam / AkizcanyaM brahma tyAgazca tapazca saMyamazceti // (204) anvayArtha - (kSAntiH) kSamA, (mRdutvam) mArdava bhAva, komala pariNAma rakhanA 145

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puruSArthasiddhayupAya (RjutA ca) mAyAcAra kA abhAva, sarala pariNAma, (zaucam) lobha kaSAya kA tyAga, pavitratA, (atha satyam ) isake anantara satya vacana bolanA, (AkizcanyaM) parigraha rahita vRtti rakhanA, (brahma) brahmacarya dhAraNa karanA, (tyAgaH ca) dAna denA, (tapaH ca) tapa dhAraNa karanA, (saMyamaH ca) saMyama dhAraNa karanA, (iti dharmaH sevyaH ) isa prakAra dharma sevana karane yogya hai| 204. These ten virtues (das dharma) are worth observing: forgiveness, modesty, straightforwardness, contentment, truthfulness, non-attachment, chastity (celibacy), renunciation, austerity, and self-restraint. The ten supreme virtues (das dharma) Acharya Umasvami's Tattvarthsutra: uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiJcanyabrahmacaryANi dhrmH|| (Ch.9-6) [uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiMcanyabrahmacaryANi] uttama kSamA, uttama mArdava, uttama Arjava, uttama zauca, uttama satya, uttama saMyama, uttama tapa, uttama tyAga, uttama AkiMcanya aura uttama brahmacarya - ye dasa [dharmaH] dharma haiN| Supreme forbearance, modesty, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, nonattachment, and celibacy constitute virtue or duty. Acharya Pujyapada's Sarvarthasiddhi: ____What for is this mentioned? The first control' is intended to curb activity. The second 'regulation is intended to indicate regulation of activity, in the case of those who cannot curb it altogether, by giving proper directions. And the object of the tenfold virtue or duty is to avoid spiritual inertia or negligence, while engaged in activities such as movement. Forbearance is 146

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puruSArthasiddhayupAya the absence of defilement such as anger in the ascetic, who goes out for food for preserving the body, when he meets with insolent words, ridicule or derision, disgrace, bodily torment and so on from vicious people. Modesty (humility) is the absence of arrogance or egotism on account of high birth, rank and so on. Straightforwardness is freedom from crookedness. Purity is freedom from greed. Truth is the utterance of chaste words in the presence of noble persons. Now is not this included under regulation of speech-activity? There is nothing wrong in this. The ascetic who comes in contact with good as well as wicked people speaks as little as possible of what is good. Otherwise, it will lead to unnecessary evil originating from attachment. That is called regulation of speech-activity. But the ascetic coming in contact with good people, saints or those devoted to them, must discourse elaborately on the attributes of knowledge and conduct in order to promote virtue. Desisting from injury to life-principles and sensual pleasures while engaged in careful activity is self-restraint or discipline. Undergoing penance in order to destroy the accumulated karmas is austerity. Austerity is of twelve kinds as will be explained later. Gift is giving or bestowing knowledge etc. appropriate to saints. Non-attachment is giving up adornment of the body and the thought this is mine'. He who has nothing is 'akincana'. His thought or natural property is 'akincanya'l. Perfect celibacy consists in not recalling pleasure enjoyed previously, not listening to stories of sexual passion (renouncing erotic literature), and renouncing bedding and seats used by women. Continence (brahmacarya) is residing in the abode of the teacher in order to abandon self-willed activity. The word 'perfect' or 'supreme' is added to every one of the terms in order to indicate the avoidance of temporal objectives. 1 The ascetic never thinks that this is his and so on with regard to his own body and material possessions. . . . . . . . . . . . . . . 147

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puruSArthasiddhyupAya The practice of these moral virtues coupled with the thought of evil caused by the opposites of these leads to stoppage of karmic inflow. The passions such as anger do not rise, as the self embraces the moral virtues such as consummate forbearance and discards the opposites of these. Now how is the self able to practise these and refrain from the opposites of these? The self desiring his good becomes one with moral virtues, as the heated ball of iron becomes one with heat. Jain, S.A., Reality, p. 244-245. adhruvamazaraNamekatvamanyatA'zaucamAJavo janma / lokavRSabodhisaMvaranirjarAH satatamanuprekSyAH // (205) anvayArtha - (adhruvam ) saMsAra meM koI vastu sthira-rUpa se sadA Thaharane vAlI nahIM hai, (azaraNam ) saMsAra meM koI kisI kA zaraNabhUta nahIM hai, (ekatvam ) jIva akelA hI janmatA hai aura akelA hI maratA hai, saba kucha, sukha-du:kha, akelA hI bhogatA hai, (anyatA) jIva samasta vastuoM se bhinna hai, auroM kI to bAta kyA zarIramAtra se bhI bhinna hai, (azaucam) yaha zarIra mahA apavitra hai, isameM pavitratA kA lezamAtra bhI nahIM hai, (AstravaH) saMsArI jIva ke pratikSaNa anantAnaMta karmoM kA Agamana hotA rahatA hai, koI kSaNa aisA nahIM hai jisa samaya isake anantAnaMta vargaNAoM kA piNDasvarUpa-samayaprabaddha nahIM AtA rahatA hai, isI kAraNa yaha AtmA nAnA du:khoM ko bhogatA rahatA hai, (janma) yaha jIva saMsAra meM karmoM ke udaya se cAroM gatiyoM meM janma letA rahatA hai, dravya-kSetra-kAlAdi rUpa se naraka gati ke apAra du:khoM ko yaha jIvAtmA taiMtIsa sAgara hI nahIM kiMtu aneka taiMtIsa sAgaroM taka bhogatA rahatA hai, narakagati hI eka aisI gati hai jahAM se nikalane kI abhilASA isa jIva ke nirantara lagI rahatI hai, anya gatiyoM meM yaha bAta nahIM hai, anya jina gatiyoM meM jIva jAtA hai duHkhI rahane para bhI vahIM rahane kI icchA rakhatA hai, isI prakAra tiryaJca, manuSya evaM deva . . . . . . . . . . . . . . . . . . . . . . . . 148

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puruSArthasiddhayupAya gatiyoM meM bhramaNa karatA huA kabhI zAntilAbha nahIM kara pAtA hai| yahI saMsAra hai| (lokavRSabodhisaMvaranirjarAH) loka-anuprekSA, dharma-anuprekSA, bodhidurlabha anuprekSA, saMvara-anuprekSA aura nirjarA anuprekSA - ye bAraha anuprekSAyeM (satataM anuprekSyAH ) nirantara cintavana karane yogya haiN| 205. These twelve notions should be strengthened by constant reflection: the transitoriness of the world, the want of a protector of the soul, the inability of another to share one's suffering and sorrow, the distinction between the body and the soul, the filthiness of the body, the influx of karmas, the pain and suffering implied in transmigration, the form and divisions of the universe, the truth proclaimed by the religion, the extreme difficulty of obtaining the human birth, the stoppage of karmas, and the shedding of karmas. The twelve reflections (barah bhavana) Acharya Umasvami's Tattvarthsutra: anityaashrnnsNsaaraiktvaanytvaashucyaastrvsNvrnirjraalokbodhidurlbhdhrmsvaakhyaatttvaanucintnmnuprekssaaH|| (Ch. 9 - 7) [anityAzaraNasaMsAraikatvAnyatvAzucyAsravasaMvaranirjarAlokabodhidurlabhadharmasvAkhyAtattvAnucintanam] anitya, azaraNa, saMsAra, ekatva, anyatva, azuci, Asrava, saMvara, nirjarA, loka, bodhidurlabha aura dharma - ina bAraha ke svarUpa kA bArambAra cintavana karanA so [anuprekSAH] anuprekSA hai| Reflection is meditating on transitoriness, helplessness, transmigration, loneliness, distinctness, impurity, influx, stoppage, dissociation, the universe, rarity of enlightenment, and the truth proclaimed by religion. 149

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puruSArthasiddhayupAya Acharya Pujyapada's Sarvarthasiddhi: The bodies as well as the objects of pleasure of the senses are transient like bubbles. In the endless cycle of worldly existence, union and separation in the womb etc. alternate in quick succession. However, the self under delusion considers the persons and objects associated with him as permanent. But there is nothing in the world which is permanent except the natural characteristics of knowledge and perception of the self. This is contemplation on the transitory nature of things. He who contemplates thus is free from intense attachment to persons and things, and hence he does not feel distress when he loses them or separates from them as in the case of the garlands used and cast off. (1) There is no escape for the young one of a deer pounced upon by a hungry tiger fond of the flesh of animals. Similarly, there is no way of escape for the self caught in the meshes of birth, old age, death, disease and sorrow. Even the stout body is helpful in the presence of food, but not in the presence of distress. And wealth acquired by great effort does not accompany the self to the next birth. The friends who have shared the joys and sorrows of an individual cannot save him at his death. His relations all united together cannot give him relief when he is afflicted by ailment. But if he accumulates merit or virtue, it will help him to cross the ocean of misery. Even the lord of devas cannot help anyone at the point of death. Therefore virtue is the only means of succour to one in the midst of misery. Friends, wealth, etc. are also transient. And so there is nothing else except virtue which offers succour to the self. To contemplate thus is the reflection on helplessness. He, who is distressed at the thought that he is utterly helpless, does not identify himself with thoughts of worldly existence. And he I or with the objects of worldly existence. 150

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puruSArthasiddhyupAya endeavours to march on the path indicated by the Omniscient Lord. (2) Transmigration is the attainment of another birth by the self owing to the ripening of karmas. The five kinds of whirling round have been described already. He, who wanders in the endless cycle of births and deaths, undergoing millions of afflictions in innumerable wombs and families, takes different relationships such as father, brother, son, grandson, etc., or mother, sister, wife, daughter and so on, being propelled by the mechanism of karmas. The master becomes servant and the servant master, just as an actor acts several parts on the stage. To be brief, sometimes one becomes one's own son. There is no end to the transformations undergone by the self owing to the influence of karmas. Thus to reflect on the nature of mundane existence is contemplation on worldly existence. He who contemplates thus is alarmed at the miseries of transmigration and becomes disgusted with worldly existence. And he who is disgusted with it endeavours to free himself from it. (3) 'I am alone in suffering severe pain in the successive recurrence of birth, old age and death. There is none who is my friend or foe. I am born alone. I die alone. No one else, whether relations or others, takes away my manifold sufferings such as disease, old age and death. Relations and friends can't accompany me beyond the cemetery. Virtue alone is my neverfailing companion. This is the contemplation of solitariness. He who contemplates thus is free from attachment towards his friends and aversion towards his enemies. So he cultivates detachment and endeavours to attain emancipation. (4) To reflect that the self is distinct and separate from the body is the contemplation of distinctness or differentiation. 'Though I am one with the body from the point of view of bondage, yet I am different from it, as we possess different characteristics. The body is made up of sense-organs, but I am 151

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puruSArthasiddhyupAya devoid of the senses. The body is devoid of knowledge, but I am of the essence of knowledge. The body is perishable, but I am imperishable. My body has a beginning and an end, but my soul has neither beginning nor end. In the course of my mundane existence, hundreds of thousands of bodies of mine have perished. I am different from all these bodies. Oh, dear! When such is the case, what relation is there between me and external objects?' He who contemplates thus is free from attachment towards his body and other things. This leads to supreme detachment based on true knowledge, which helps the self to attain emancipation. (5) The body is the receptacle of impurities. It is developed from impurities such as semen and blood in the womb. It is the seat of unclean things like the lavatory. The skin-covering is full of apertures through which exude impurities. Like fire the body consumes quickly what comes in contact with it. Bathing, application of perfumes, incense, powder, garlands, etc. cannot remove the impurities of the body. Right faith, right knowledge and right conduct alone will bring about the complete purification of the soul. He, who thus contemplates on the impurities of the body, is disgusted with the body and endeavours to cross the ocean of transmigration. (6) Influx, stoppage and dissociation (of karmas) have been described already. Still they are mentioned here for reflecting on their good and evil. Influx leads to calamity and distress in this life and in the life to come. The senses, the passions and non-abstinence lead to as speedy influx as the current of a river. The senses such as touch, sight and the rest plunge the wild elephant, the crow, the serpent, the bird, the deer and the rest into the ocean of misery. Similarly the passions also cause injury, bondage, disgrace, anguish and so on. And in the future they lead to different kinds of suffering in the four states of beings. Thus reflection on the calamity and distress caused by 152

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puruSArthasiddhayupAya influx is contemplation on influx. This enables the self not to swerve from the wholesome attitudes of forbearance etc. And the evils originating from influx do not affect the self protected like the tortoise within the shell. (7) If the hole in the keel of a vessel sailing on the ocean is not closed, then water enters the ship, and the passengers certainly go down. But if the hole is plugged, then the passengers reach their destination. Similarly if influx is stopped, then there can be no obstacle to emancipation. Thus reflection on the merit of stoppage of karmas is contemplation on stoppage. He who reflects in this manner constantly endeavours to stop influx. Naturally it leads to emancipation. (8) Dissociation takes place after the fruition of karmas. It is of two kinds. One is involuntary and the other is by one's effort. The involuntary dissociation on the fruition of karmas, common to the four conditions of existence such as infernal beings, gives rise to a chain of evils. Dissociation by conquest of afflictions is by one's own effort. It gives rise to a chain of good or to no series. Thus reflection on the merits and demerits of dissociation is contemplation of dissociation. This impels one to destroy karmas. (9) The structure of the universe has been described already. The universe is in the midst of the non-universe space which is endless. The contemplation of the nature of the universe develops true knowledge. (10) In one minute living being there are organisms infinite times the emancipated souls. Thus the entire universe is densely filled with one-sensed beings with no interspace. To become a being with more than one sense is as difficult as finding out a very small piece of diamond buried in the sands of an ocean. Even among these most of them are endowed with imperfect senses (i.e. less than the five senses). Hence birth as 153

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puruSArthasiddhayupAya a five-sensed being is as rare as gratitude among the good qualities. And even among the five-sensed beings, many belong to the animal world such as the cow, the deer, the bird, the serpent, etc. Hence human birth is as difficult of attainment as a heap of jewels at the crossing of the roads. And if one loses the condition of a human being by negligence, it is as difficult to attain it once again, as it is difficult for a burnt tree to regain its old freshness. Even if human birth is attained, a good country, a good family, keen senses, health, etc, are more and more difficult of attainment. When all these are attained, if true faith is not acquired, human birth becomes useless like the face without vision. And even after attaining this rare true faith, if anyone is immersed in worldly pleasures, it is like burning sandal-wood paste for the sake of ash. Even with renunciation of worldly pleasures, meditation accompanied by austerities, propagation of true faith, and auspicious death are rare. If these are achieved, then the attainment of enlightenment has borne fruit. By contemplating on the difficulty in attaining true faith, one does not become negligent after attaining this rare jewel. (11) The faith promulgated by Jina is characterized by noninjury, based on truth, with humility as its root, forbearance as its strength, safeguarded by celibacy, dominated by quietism and characterized by restraint and non-attachment as its support. Without attaining it living beings have been wandering in the beginningless mundane existence, undergoing sufferings and misery owing to the rise of inauspicious karmas. If true faith is attained, one is bound to achieve emancipation, after enjoying several kinds of worldly prosperity and distinction. This is contemplating what is stressed in religion. This promotes constant devotion to religion. (12) Thus reflection on transitoriness etc. helps one to practise 154

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puruSArthasiddhayupAya moral virtues such as forbearance and consequently leads to effective stoppage of karmas. Reflection is mentioned in the middle for the sake of both. He who practises reflection in this way is enabled to practise the moral virtues and also subdue the afflictions. Jain, S.A., Reality, p. 245-250. (206) kSuttRSNA himamuSNaM nagnatvaM yAcanAratiralAbhaH / daMzo mazakAdInAmAkrozo vyAdhiduHkhamaGgamalam // sparzazca tRNAdInAmajJAnamadarzanaM tathA prajJA / satkArapuraskAraH zayyA caryA vadho niSadyA strI // dvAviMzatirapyete pariSoDhavyAH parISahAH satatam / saMklezamuktamanasA saMklezanimittabhItena // (207) (208) anvayArtha - (kSut ) kSudhA, (tRSNA) pyAsa, (himam) zIta, ( uSNam ) garamI, (nagnatvaM) nagnatA, (yAcanA) mAMganA, (arati) kisI aniSTa vastu se aruci, (alAbha) AhArAdi kA lAbha nahIM honA, (daMzo mazakAdInAm ) macchara, tataiyA, sarpa Adi dvArA kATanA, (AkrozaH) kuvacana suna kara krodha karanA, (vyAdhi duHkham ) zarIra meM kisI roga ke hone se du:khI honA, (aGgamalam ) zarIra meM dhUla-miTTI lipaTa jAye, mala aura pasInA A jAye, (sparzazca tRNAdInAm ) tinakA, kAMTA, suIM Adi cubha jAye, (ajJAnaM ) jJAna nahIM honA, (adarzanaM ) vastu ke svarUpa kA darzana nahIM honA, (prajJA) prajJA, (satkArapuraskAraH) satkAra-puraskAra, (zayyA) zayana, (caryA) gamana, (vadhaH) vadha, (niSadyA) baiThane kI sthiti, (strI) strI, (ete dvAviMzati api pariSoDhavyAH parISahAH) ye bAIsa parISaha bhI sahana karane yogya haiM (satataM) nirantara (saMklezamuktamanasA) kleza rahita mana se, (saMklezanimittabhItena) saMkleza kA kAraNa milane pr| 155

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puruSArthasiddhyupAya 206-208. The following twenty-two hardships should ever be endured, without anguish, by the ascetics who wish to get rid of all tribulations: hunger, thirst, cold, heat, nakedness, determination not to beg for favours, absence of pleasures, lack of gain, insect-bites, abuse or insult, illness, uncleanliness of the body, pain inflicted by blades of grass, despair or uneasiness arising from ignorance, lack of faith, non-appreciation of learning, reverence and honour (good as well as bad reception), sleeping on hard ground, pain arising from roaming, ill treatment or assault, discomfort of posture, and feminine attractiveness. The twenty-two hardships to be endured (parisaha jaya) Acharya Umasvami's Tattvarthsutra: kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA'lAbharogatRNasparzamalasatkArapuraskAra prajJA'jJAnAdarzanAni // 156 (Ch. 9 - 9) [kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA 'lAbharogatRNasparzamalasatkArapuraskAraprajJA'jJAnAdarzanAni ] kSudhA, tRSA, zIta, uSNa, daMzamazaka, nAgnya, arati, strI, caryA, niSadyA, zayyA, Akroza, vadha, yAcanA, alAbha, roga, tRNasparza, mala, satkArapuraskAra, prajJA, ajJAna aura adarzana, ye bAIsa parISaha haiN| Hunger, thirst, cold, heat, insect-bites, nakedness, absence of pleasures, women, pain arising from roaming, discomfort of postures, uncomfortable couch, scolding, injury, begging, lack of gain, illness, pain inflicted by blades of grass, dirt, reverence and honour (good as well as bad reception), (conceit of)

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puruSArthasiddhyupAya learning, despair or uneasiness arising from ignorance, and lack of faith (are the twenty-two hardships). Acharya Pujyapada's Sarvarthasiddhi: Hunger etc. are the twenty-two kinds of afflictions. These have to be endured by the ascetic striving after emancipation. The saint, who fails to obtain pure food or the required quantity of food, and whose torment of hunger is not dispelled, does not seek for food in improper places and at improper times. He does not tolerate neglect of his daily duties even to a small extent, and he is enthusiastic in study and meditation. He has himself practised and enabled others to practice fasting and eating less than his fill on several occasions. He takes only tasteless food. The water he drinks is parched as the drops of water poured in a red-hot vessel. Even when the ascetic is extremely hungry, he feels that it is better not to obtain food rather than obtain food. Such an ascetic who ignores the torment of hunger conquers hunger. (1) The ascetic has given up bathing, immersing himself in water and sprinkling his body with water. Like the birds he has no fixed abode. He may at times be tormented by parching thirst, owing to various reasons such as unsuitable food (too saltish, oily or astringent food), the heat of summer, bilious fever, fasting and so on. Even then he does not seek remedy, but extinguishes this flame of the fire of thirst by the cool and fragrant water of his meditation kept in the fresh, earthenware pot of fortitude. Such patient endurance of thirst is to be extolled. (2) Without garments and habitation the ascetic lives on rocks and so on underneath trees like birds. And when he is beset by extremely cold wind or suffers from frost, he does not think of the remedies enjoyed by him formerly, but dwells in the inner . . . . . . . . . . . . . 157

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puruSArthasiddhayupAya apartment of the house of knowledge1. This is proclaimed as endurance of cold. (3) In summer there is no breeze, no abundance of water, and the leaves get dried up by the scorching heat of the summer sun and fall off from the trees. The ascetic enters such a wood and suffers from thirst because of internal causes such as fasting. And, owing to forest-conflagration, scorching wind and oppressive heat of the sun, his throat and palate become parched. Still he does not think of remedies experienced by him formerly on several occasions. He is keenly intent on avoiding injury to living beings and safeguarding his conduct. This is described as endurance of heat. (4) The mention of flies and mosquitoes is a synecdoche. For instance, 'Let the ghee be safeguarded from crows'. Here 'crows' imply all those which damage the ghee. Similarly, 'flies and mosquitoes' imply all kinds of insects such as bees, gnats, small bees, bugs, maggots, ants, scorpions, etc. The ascetic endures the pain caused by these insects without thinking of the threefold remedies2 (of medicine, incantation and charms). His only mantle is the determination to attain emancipation. This is called patient endurance of insect-bites. (5) The saint embraces nakedness like that of the child, which is free from stigma and which is difficult of attainment. This frees him from the evils of begging, safeguarding, injury, etc., and it is the sole cause of attaining emancipation, as it is free from attachment. The mind of the saint embracing nakedness is free from the excitement of passion and agitation, as he considers the female body impure and stinking. Hence he always safeguards his celibacy perfectly. His nakedness must, 1i.e., contemplation of knowledge. 2 This is also interpreted by thought, word and deed'. 158

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puruSArthasiddhayupAya therefore, be considered blameless. (6) The ascetic is indifferent to pleasures of the senses. He stays in vacant houses, temples, hollow trees, or in mountaincaves, devoid of singing, dancing, instrumental music, etc. He is immersed in, and derives pleasure from, study and meditation. His heart is closed to thoughts of worldly pleasures witnessed, heard of and experienced by him formerly, and stories concerning worldly pleasures. And his heart is proof against the arrows of Cupid. He always evinces compassion for the living. He must be understood to have conquered dissatisfaction arising from the absence of pleasures. (7) In the presence of lovely, intoxicated women in the bloom of youth, the ascetic residing in lonely bowers, houses, etc. is free from agitation or excitement, even though he is disturbed by them. Similarly, he subdues agitations of his senses and his mind like the tortoise covered by his shell. And the smile, charming talk, amorous glances and laughter, lustful slow movement of women and the arrows of Cupid have no effect on him. This must be understood as the conquest of the disturbance caused by women. (8) Someone has led a celibate life, residing in the habitation of his master. He has learnt the truth about bondage and emancipation. He goes to another place for the sake of food for the body, which is the seat of discipline (saintliness). As initiated by his master, he practises detachment like the wind. His body is grown weak by frequent observances of fasting, taking less food, limiting the articles of food, giving up stimulating food, etc. He avoids roaming, which causes injury and which is opposed to regulations with regard to place and time. While going from place to place on foot, he wears no shoes, and hence his soles are pricked by thorns, sharp stones, etc. which cause him pain. He overcomes such pain and does not think of conveyances etc. used by him on former occasions. 159

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puruSArthasiddhayupAya And he practises to perfection the daily duties of an ascetic. This must be understood as the endurance of the affliction of roaming. (9) The ascetic adopts a posture for discipline and continues in it for the prescribed time in utter loneliness in the burial ground untrodden by him, garden, vacant house, mountaincave or arbour, examined carefully with the aid of sunlight and his senses. Neither does the roaring of wild animals such as the lion or the tiger engender fear in him, nor do troubles or injury caused by others force him to relinquish his posture. He does not swerve from the path to liberation, nor does his body move from the sitting postures such as virasana and utkutika. And he overcomes the pain caused by continuance in the same posture for a long time. This is ascertained as conquest of the discomfort of postures. (10) When the ascetic feels tired by study or meditation or walking, he goes to sleep on hard, uneven ground, abounding in pebbles and fragments of broken jars, which is very cold or hot. He stretches his body on one side like a stick. For the sake of avoiding injury to living organisms, he remains still like the fallen tree or the dead body and does not roll on his side. He contemplates on knowledge and he does not move his body even when tormented by evil spirits. Thus he overcomes the discomfort caused by remaining on hard bed for an unlimited time. This is called the endurance of pain caused by uncomfortable couch. (11) Even when he hears the harsh and vulgar words of persons of perverted attitude betokening censure and contempt which provoke the flame of anger, the saint pays no attention to such evil-doers, though he can ward off such evils. He thinks of the fruition of sinful karmas, is intent on practising moral virtues and does not give room for even the slightest passion. Thus he overcomes censure and reproach. (12) 160

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puruSArthasiddhayupAya When the ascetic is beaten and tormented by wicked men with sharp swords, maces, pestles, etc., he does not entertain ill-feelings against them. "This is due to my former evil deeds. What can these wretched people do to me? The body is transient like the bubbles and is the cause of misery. These people can harm only my transient body, and not my lasting faith, knowledge and conduct.' He, who considers the cutting of his body by an adze or the application of sandal-wood paste as equal, reflects in this manner and overcomes the injury done to him. (13) As the monk is absorbed in practising internal and external austerities, his body is emaciated, and he looks a mere skeleton. Like the tree dried up, by the extreme heat of the sun without strength or shade, the saint's physical frame is a mere assemblage of skin, bones and arteries. Still even on the point of death, he does not meanly and piteously beg for food, habitation, medicine, etc, by words, facial expressions or by gestures. Even at the time of food, he is difficult to be seen like the flash of lightning. This is the endurance of the affliction of begging. (14) Like the wind the ascetic is not attached to anything. He goes from place to place and takes food only once a day. He observes complete silence or regulation of speech. He displays his form only once. He takes food from his hands. Even if he does not get food for several days in several homes, he is not worried about it. He has no interest in testing the merits of hosts. 'Lack of gain is of greater virtue to me than gain.' The ascetic who is contented in this manner conquers the lack of gain. (15) The body is the repository of all impurities, transient and defenceless. The saint does not, therefore, have thought or desire for the body, and does not adorn the body. As the body is the means for acquiring the jewels of merit, accumulating 161

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puruSArthasiddhayupAya them and safeguarding them, the ascetic takes several kinds of useful food in order to keep the body intact, just as lubricating the axle of the wheels or application of ointment to a wound is indispensable. Sometimes, owing to unsuitable food and drink, he is afflicted with hundreds of diseases such as gout at the same time. Still he does not come under their control. He may even possess extraordinary powers of cure acquired by his austerities. Still he does not utilize these powers to get himself cured, as he has no attachment towards the body. This must be understood as the endurance of the affliction of disease. (16) 'Grass' implies anything which causes pain. When dried blades of grass, hard pebbles, thorns, sharp stones, spears, etc. cause pain to the soles of the feet, the ascetic does not give his attention to it. He carefully avoids injury to minute organisms during walking, sitting and sleeping. This is conquest of the affliction caused by blades of grass etc. (17) The ascetic takes the vow of non-bathing until death for the sake of avoiding injury to organisms with water-bodies. He perspires profusely in the extreme heat of the sun, and particles of dust wafted by the wind adhere to his body. And even when itching prevails owing to scab, eczema or ringworm, he does not scratch or rub his body. When the dirt on his body accumulates and that on another's decreases, there is no thought of envy in his heart. He is engaged in cleansing the soul from the mire of karmic impurities which clog the soul with the pure water of right knowledge and conduct. And naturally he overcomes the discomfort or affliction caused by dirt. (18) 'Satkara' is reverence and commendation. "Puraskara' is giving the place of honour or offering welcome. 'In these respects I am disregarded. I have practised celibacy for long and I am a great ascetic. I have a clear knowledge of my religion and other religions. I have won over my disputants on several 162

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puruSArthasiddhyupAya occasions. But I am not honoured by reverence, offer of a high seat and so on by anyone. Misbelievers, on the other hand, worship and honour even such a person who knows very little as if he were an omniscient and thus proclaim their religion. It is said in the scriptures that devas worship the ascetic who performs great austerities. If this be true, why is it I am not reverenced?' The monk who avoids such thoughts overcomes the affliction caused by the absence of reverence and honour. (19) 'I am highly learned and well-versed in all branches of scriptural knowledge and proficient in grammar, logic and spiritual science. Other learned men are insignificant and do not shine before me, like the light of the fire-fly before the sun.' The ascetic who is free from such pride in his learning overcomes the affliction of high intellect. (20) 'I put up with such contemptuous remarks as these - he is dull and ignorant like an animal. Though I perform severe austerities and am free from negligence, still I do not acquire excellence in knowledge.' The monk who avoids such thoughts overcomes the affliction caused by ignorance. (21) "My heart is pure with the attitude of supreme detachment. I am well-versed in the true knowledge of all the categories. I worship the great ones, the Arhat, the Temple, the Saint and the Religion. Still I have not attained remarkable knowledge, though I have been an ascetic for a pretty long time. It is said in scriptures that long fasting begets great things such as miraculous powers. But it does not appear to be true. So asceticism is useless. It is useless to observe vows. The ascetic who does not think in this manner out of pure right belief conquers the affliction of disbelief. (22) Jain, S.A., Reality, p. 250-56. 163

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puruSArthasiddhayupAya iti ratnatrayametat pratisamayaM vikalamapi gRhasthena / paripAlanIyamanizaM niratyayAM muktimabhilaSitA // anvayArtha - (iti) isa prakAra ( etat ratnatrayam ) yaha ratnatraya ( pratisamayaM ) hara samaya (vikalam api ) ekadeza rUpa se bhI ( niratyayAM) avinAzI (muktim abhilaSitA ) mukti ko cAhane vAle ( gRhasthena ) gRhastha ke dvArA ( anizaM ) nirantara (paripAlanIyam ) pAlana karane yogya hai| (209) 209. The householder, desirous of eternal liberation, should constantly nurture the Three Jewels (ratnatrai of right faith, right knowledge, and right conduct), albeit partially. baddhodyamena nityaM labdhvA samayaM ca bodhilAbhasya / padamavalambya munInAM kartavyaM sapadi paripUrNam // (210) anvayArtha - (nityaM baddhodyamena ) sadA prayantazIla gRhastha ke dvArA ( bodhilAbhasya samayaM labdhvA) ratnatraya kI prApti kA samaya pAkara (ca) aura ( munInAM padam avalambya ) muni ke pada ko dhAraNa kara ( sapadi ) zIghra hI (paripUrNam kartavyaM ) sampUrNa karanA caahiye| 164 210. This partial nurturing of the Three Jewels (ratnatrai of right faith, right knowledge, and right conduct) should be converted, with determined effort, into complete nurturing by stepping into the order of an ascetic, as soon as possible.

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puruSArthasiddhyupAya asamagraM bhAvayato ratnatrayamasti karmabandho yaH / sa vipakSakRto'vazyaM mokSopAyo na bandhanopAyaH // (211) anvayArtha - (asamagraM) ekadeza rUpa (ratnatraya bhAvayataH) ratnatraya ko pAlana karane vAle puruSa ke (yaH karmabandhaH asti) jo karmabandha hotA hai (saH vipakSakRtaH) vaha ratnatraya ke vipakSabhUta rAga-dveSa kA kiyA huA hotA hai, ratnatraya (avazyaM mokSopAyaH) niyama se mokSa kA kAraNabhUta hai (na bandhanopAyaH) bandha kA kAraNa nahIM hai| 211. The bondage of karmas that takes place to those who partially nurture the Three Jewels (ratnatrai of right faith, right knowledge, and right conduct) is due to the obstructive passions like attachment and aversion. The Three Jewels certainly lead to liberation, and not to bondage. Right faith, right knowledge, and right conduct Acharya Kundkund's Samayasara: jIvAdIsaddahaNaM sammattaM tesimadhigamo nnaannN| rAgAdIpariharaNaM caraNaM eso du mokkhpho|| (4-11-155) jIvAdika nau padArthoM kA zraddhAna karanA samyagdarzana hai| unhIM padArthoM kA saMzaya, vimoha aura vibhrama se rahita jJAna samyagjJAna hai| rAgAdika kA parityAga samyakcAritra hai| yahI mokSa kA mArga hai| Belief in the nine substances as they are is right faith (samyagdarsana). Knowledge of these substances without doubt, delusion or misapprehension, is right knowledge (samyagjnana). Being free from attachment etc. is right conduct (samyakcharitra). These three, together, constitute the path to liberation. 165

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puruSArthasiddhayupAya yenAMzena sudRSTistenAMzenAsya bandhanaM nAsti / yenAMzena tu rAgastenAMzenAsya bandhanaM bhavati // (212) anvayArtha - (yena aMzena sudRSTiH) jisa aMza se AtmA ke samyagdarzana hai (tena aMzena) usa aMza se arthAt usa samyagdarzana dvArA ( asya bandhanaM nAsti) isa AtmA ke karmabandha nahIM hotA hai| arthAt samyagdarzana karmabandha kA kAraNa nahIM hai| (tu) aura (yena aMzena rAgaH) jisa aMza se rAga hai, sakaSAya pariNAma hai ( tena aMzena asya) usa aMza se arthAt usa sakaSAya pariNAma se isa AtmA ke (bandhanaM bhavati) karmabandha hotA hai| 212. The disposition that features right faith in the soul does not result into bondage, whereas the disposition of passions like attachment results into bondage. yenAMzena jJAnaM tenAMzenAsya bandhanaM nAsti / yenAMzena tu rAgastenAMzenAsya bandhanaM bhavati // (213) anvayArtha - (yena aMzena jJAnaM ) jisa aMza se AtmA ke samyagjJAna hai (tena aMzena ) usa aMza se arthAt usa samyagjJAna dvArA ( asya bandhanaM nAsti) isa AtmA ke karmabandha nahIM hotA hai| arthAt samyagjJAna karmabandha kA kAraNa nahIM hai| (tu) aura (yena aMzena rAgaH) jisa aMza se rAga hai, sakaSAya pariNAma hai ( tena aMzena asya) usa aMza se arthAt usa sakaSAya pariNAma se isa AtmA ke (bandhanaM bhavati) karmabandha hotA hai| 213. The disposition that features right knowledge in the soul does not result into bondage, whereas the disposition of passions like attachment results into bondage. 166

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puruSArthasiddhayupAya yenAMzena caritraM tenAMzenAsya bandhanaM nAsti / yenAMzena tu rAgastenAMzenAsya bandhanaM bhavati // (214) anvayArtha - (yena aMzena caritraM ) jisa aMza se AtmA ke cAritra hai ( tena aMzena) usa aMza se arthAt usa cAritra dvArA (asya bandhanaM nAsti) isa AtmA ke karmabandha nahIM hotA hai| arthAt cAritra karmabandha kA kAraNa nahIM hai| (tu) aura (yena aMzena rAgaH) jisa aMza se rAga hai, sakaSAya pariNAma hai (tena aMzena asya) usa aMza se arthAt usa sakaSAya pariNAma se isa AtmA ke (bandhanaM bhavati) karmabandha hotA hai| 214. The disposition that features right conduct in the soul does not result into bondage, whereas the disposition of passions like attachment results into bondage. yogAtpradezabandhaH sthitibandho bhavati yaH kaSAyAttu / darzanabodhacaritraM na yogarUpaM kaSAyarUpaM ca // (215) anvayArtha - (yogAtpradezabandhaH ) yoga se pradezabandha (bhavati) hotA hai (kaSAyAt) kaSAya se (sthitibandhaH bhavati) sthitibandha hotA hai (tu) parantu (darzanabodhacaritraM) samyagdarzana, samyagjJAna aura samyakcAritra (na yogarUpaM kaSAyarUpaM ca ) na to yogarUpa hI hai aura na kaSAyarUpa hI hai| 215. The threefold activity (yoga) causes nature-bondage (pradesa bandha), and the passions (kasaya) cause durationbondage (sthiti bandha). However, right faith, knowledge, and conduct do neither take the form of the threefold activity nor of the passions. . . . . . . . . . . . . . . . . . . . . . . . . __ 167

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puruSArthasiddhyupAya The four kinds of bondage Acharya Umasvami's Tattvarthsutra: prkRtisthitynubhvprdeshaastdvidhyH|| (Ch. 8 -3 [tat] usa bandha ke [prakRtisthityanubhavapradezAH] prakRtibandha, sthitibandha, anubhAgabandha aura pradezabandha [vidhayaH] ye cAra bheda haiN| Bondage is of four kinds according to the nature or species of karma, duration of karma, fruition of karma, and the quantity of space-points of karma. Acharya Pujyapada's Sarvarthasiddhi: "Prakrti' is nature. What is the nature of the margosa? Bitterness. What is the nature of molasses? Sweetness. Similarly, what is the nature of knowledge-obscuring karmas? Non-comprehension of objects. What is the nature of perception-covering karmas? Non-perception of objects. The feeling-producing karmas cause pleasant and unpleasant feeling. The faith-deluding karmas cause disbelief in the true nature of reality. The conduct-deluding karmas cause nonabstinence (indiscipline or want of restraint). The lifedetermining karma determines the span of life in a particular condition of existence of a living being. The name-karmas decide the names such as infernal beings, human beings, celestial beings and animals. The status-determining karmas determine high and low status. And obstructive karmas stand in the way of giving, gaining and enjoyment and so on. These must be defined. That, which is the cause of such happenings or experiences, is 'Prakrti', that is nature. Not falling off from its nature is duration. For instance, the retention of the sweetness of the milk of the goat, the cow, or the buffalo, is its duration. 168

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puruSArthasiddhyupAya Similarly, not deviating from the nature of non-comprehension of the knowledge-obscuring karmas is its duration. Its peculiar taste is intensity of fruition. Just as the milk of the goat or the cow has each its own peculiar taste of greater or less sweetness, so also does fruition differ corresponding to the potency of karmic matter. Determining the quantity of karmas is spacebondage. Measuring the karmic molecules with the measure of the space-point is space. Vidhi' means varieties. These are the four classes of bondage. The threefold activity causes nature-bondage and spacebondage, and the passions determine duration and (intensity of) fruition. The diversity of bondage is due to the degree or intensity of activity and passions. "Type-bondage and spacebondage are due to activity. Duration and intensity of fruition are due to the passions. If the soul does not take the modes of activity and passion, these are destroyed. Hence the soul is not the cause of bondage and duration." Jain, S.A., Reality, p. 219-220. darzanamAtmavinizcitirAtmaparijJAnamiSyate bodhaH / sthitirAtmani caritraM kuta etebhyo bhavati bandhaH // (216) anvayArtha - (darzanam ) samyagdarzana ko (AtmavinizcitiH) AtmA kI pratIti (iSyate) kahA jAtA hai| (AtmaparijJAnam ) AtmA kA samyak prakAra se jJAna karanA ( bodhaH ) samyagjJAna kahA jAtA hai| (Atmani sthitiH) AtmA meM sthira honA (caritraM ) samyakcAritra kahA jAtA hai| (etebhyaH kuta bandhaH bhavati) phira ina se bandha kaise ho sakatA hai? arthAt nahIM ho sktaa| 216. Conviction in the Self is right faith (samyagdarsana), knowledge of the true nature of the Self is right knowledge 169

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puruSArthasiddhyupAya (samyagjaana), and establishing oneself in the Self is right conduct (samyakcharitra). How can these three (right faith, right knowledge, and right conduct) cause bondage? The Self is identical with the Three Jewels Acharya Kundkund's Samayasara: daMsaNaNANacarittANi sevidavvANi sAhuNA nniccN| tANi puNa jANa tiNNi vi appANaM ceva nnicchydo|| (1-16-16) sAdhu ko (vyavahAra naya se) samyagdarzana, jJAna aura cAritra kI sadA hI upAsanA karanI cAhiye aura una tInoM ko nizcaya naya se eka hI AtmA jaano| From the empirical point of view (vyavahara naya), right faith, knowledge, and conduct, should always be cherished by the ascetic, but from the point of view of pure nischaya naya, these three are identical with the Self. samyaktvacaritrAbhyAM tIrthakarAhArakarmaNo bandhaH / yo'pyupadiSTaH samaye na nayavidAM so'pi doSAya // (217) anvayArtha - (samyaktvacaritrAbhyAM) samyagdarzana aura samyakcAritra se (tIrthakarAhArakarmaNo bandhaH ) tIrthaMkara aura AhAraka karmoM kA bandha hotA hai (yaH api samaye upadiSTaH) jo yaha bhI zAstra meM upadeza kiyA gayA hai (saH api) vaha bhI (nayavidAM) nayoM ke jAnane vAloM ke liye ( na doSAya ) doSayukta nahIM hai| 217. The bondages that lead to incarnation as a Tirthamkara (Tirthakaratva prakriti) and those which cause the complete 170

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puruSArthasiddhayupAya development of the organs and capacities (aharaka prakriti) have been described in the Scripture as due to right belief and conduct. To those who are well-versed in the doctrine of manifold points of view, there is no anomaly in this. sati samyaktvacaritre tIrthakarAhArabandhakau bhavataH / yogakaSAyau tasmAttatpunarasminnudAsInam // (218) anvayArtha - (samktva caritre sati) samyaktva aura cAritra ke hote hue (yogakaSAyau) yoga aura kaSAya (tIrthakarAhArabandhakau bhavataH) tIrthaMkara aura AhAraka prakRtiyoM ke bandha karane vAle hote haiM (tasmAt ) isaliye (tatpunaH) ve - samyaktva aura cAritra - phira (asmin ) isa bandha ke viSaya meM (udAsInam ) udAsIna haiN| 218. Only in the presence of right belief and conduct do the threefold activity (yoga) and passions (kasaya) lead to the Tirthakaratva prakriti and aharaka prakriti, not otherwise. Right belief and conduct, themselves, are unconcerned with bondage. Passions (kasaya) and activities (yoga) are progressively eliminated in the fourteen spiritual stages (gunasthana) Acharya Pujyapada's Sarvarthasiddhi: The souls are divided into fourteen classes or spiritual stages: 1. Delusion - mithyadrsti 2. Downfall - sasadanasamyagdrsti 171

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puruSArthasiddhayupAya 3. Mixed Right and Wrong Belief - samyagmithyadrsti 4. Vowless Right Belief - asamyatasamyagdrsti 5. Partial Vow - samyatasamyata 6. Imperfect Vow - pramatta samyata 7. Perfect Vow - apramatta 8. New Thought-Activity - apurvakarana 9. Advanced Thought-Activity - anivrttibadara samparaya 10. Slightest Delusion - suksmasamparaya 11. Subsided Delusion - upasanta kasaya 12. Destroyed Delusion - ksina kasaya 13. Omniscience with Vibration - sayogakevali 14. Non-Vibratory Omniscient - ayogakevali ...In one/numerable part of the eighth stage of 'New Thought-Activity' (apurvakarana), the two karmas of sleep and slumber bind. In the next one/numerable part thirty divisions of karmas bind. These are the celestial state of existence, birth as a being with five senses, transformable body, translocation (projectable) body, electric body, karmic body, symmetrical build, the chief and secondary parts of the translocation body, colour, odour, taste, touch, transmigrating force tending to celestial state, neither heavy nor light, selfannihilation, destruction caused by others, respiration, graceful movement (pleasant gait), voluntarily movable body, gross body, complete development, firmness of the teeth, bones, etc., possession of an individual body, sturdy frame (body with stamina), lovely body, amiable personality, melodious voice, lustrous body, formation of the body, and the status of a 'World Teacher'.... ... In the next stage of 'Slight Delusion' (suksmasamparaya), the five kinds of knowledge-obscuring karmas, the four kinds of perception-obscuring karmas, honour and glory, high family surroundings and the five kinds of obstructive karmas, the influx of which is caused by minute passions, 172

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puruSArthasiddhyupAya bind. There is stoppage of these karmas in the higher stages owing to the absence of minute passions in those stages. In the next three stages of 'Subsided Delusion', 'Destroyed Delusion', and 'Omniscience with Vibration' (upasanta kasaya, ksina kasaya and sayogakevali), there is the bondage of karmas causing the feeling of pleasure owing to the presence of mere vibrations or activity. And in the absence of activity in the case of 'Non-Vibratory Omniscient' (ayogakevali), there is stoppage of karma causing the feeling of pleasure. ....At the end of the fourteenth spiritual stage, the soul becomes liberated (Siddha). Adapted from: Jain, S.A., Reality, p. 238-241. nanu kathamevaM siddhayatu devAyuH prabhRtisatprakRtibandhaH / sakalajanasuprasiddho ratnatrayadhAriNAM munivarANAm // (219) anvayArtha - (nanu) zaMkA hotI hai ki (ratnatrayadhAriNAM) ratnatraya dhAraNa karane vAle (munivarANAm ) munivaroM ke (sakalajanasuprasiddhaH) samasta janoM meM prasiddha (devAyuH prabhRtisatprakRtibandhaH) devAyu Adika zubha prakRttiyoM kA bandha (evaM katham siddhayatu ) isa prakAra kaise siddha hogA? 219. How is it possible that, as is well-known, noble ascetics possessing the Three Jewels (ratnatrai of right faith, knowledge and conduct) get virtuous bondages leading to birth as celestial beings etc.? ratnatrayamiha heturnirvANasyaiva bhavati nAnyasya / / Asravati yattu puNyaM zubhopayogo'yamaparAdhaH // (220) 173

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puruSArthasiddhyupAya anvayArtha - (iha) isa loka meM (ratnatrayam nirvANasya eva hetuH) ratnatraya nirvANa kA hI kAraNa ( bhavati) hotA hai (anyasya na) aura kisI kA, bandha Adi kA, nahIM (tu) phira ( yat puNyaM Asravati) jo puNya kA Asrava hotA hai ( ayam aparAdhaH zubhopayogaH ) yaha aparAdha zubhopayoga kA hai| 220. The Three Jewels (ratnatrai of right faith, knowledge and conduct) certainly lead to liberation, and not to any other state of existence. Due to the soul's guilt (aparadha) of getting involved in virtuous dispositions (subhopayoga), bondage of virtuous karmas takes place. Both kinds of karmas, virtuous and wicked, bind the Self Acharya Kundkund's Samayasara: tamhA du kusIlehi ya rAgaM mA kAhi mA va sNsggi| sAdhINo hi viNAso kusiil-sNsggi-raagenn|| (4-3-147) isalie zubha aura azubha ina donoM kuzIloM ke sAtha rAga mata karo tathA saMsarga bhI mata karo, kyoMki kuzIla ke sAtha saMsarga aura rAga karane se svAdhIna sukha kA vinAza hotA hai| Therefore, do not entertain any attachment for or association with both these types of undesirable karmas, virtuous or wicked, as any attachment for or association with the undesirable will lead to the destruction of innate bliss. ekasmin samavAyAdatyantaviruddhakAryayorapi hi / iha dahati ghRtamiti yathA vyavahArastAdRzo'pi rUDhimitaH // (221) . . . . . . . . . . . . . . . . . . . . . . . . 174

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puruSArthasiddhyupAya anvayArtha (hi) nizcaya se (ekasmin) eka AtmA meM (samavAyAt) samavAya hone se ( atyantaviruddhakAryayoH api ) atyanta viruddha kArya karane vAloM meM bhI (yathA ghRtam dahati ) jisa prakAra ghRta jalAtA hai ( iti vyavahAra : ) yaha vyavahAra hotA hai (api tAdRzaH vyavahAraH ) usI prakAra vaisA vyavahAra (rUDhim itaH ) prasiddha huA hai| 221. It is explained by the fact that a single substance may exhibit, from the empirical point of view (vyavahara naya), two seemingly contradictory attributes. Like it is ordinarily said that ghee (ghrita) burns (although the nature of ghee is not to burn and it is only when it is heated that it burns). Only figuratively the soul is said to be the producer of karmic bondages Acharya Kundkund's Samayasara: jIvamhi hedubhUde baMdhassa du passidUNa pariNAmaM / jIveNa kadaM kamma bhaNNadi uvayArametteNa // (3-37-105) jIva ke nimittabhUta hone para jJAnAvaraNAdi bandha kA pariNamana dekhakara 'jIva ne karma kiyA' yaha upacAra mAtra se kahA jAtA hai| The soul is perceived as an extrinsic agent for the modifications of karmic bondages (knowledge-obscuring karma, etc.) and it is figuratively said that the karma has been produced by the soul. samyaktvabodhacAritralakSaNo mokSamArga ityeSaH / mukhyopacArarUpaH prApayati paraM padaM puruSam // (222) 175

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puruSArthasiddhayupAya anvayArtha - (samyakatvabodhacAritralakSaNaH) samyagdarzana, samyagjJAna, samyakcAritra lakSaNa (iti eSaH mokSamArgaH) isa prakAra tritayAtmaka yaha mokSamArga (mukhyopacArarUpaH) mukhya aura upacAra rUpa - nizcaya aura vyavahAra rUpa - (puruSam ) puruSa-AtmA ko (paraM padaM) utkRSTa pada ko (prApayati) prApta karA detA hai| 222. Right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcharitra), together constitute the path to liberation. This threefold path, understood from both viewpoints, empirical (vyavahara naya) and transcendental (nischaya naya), leads the soul to the Supreme Status. nityamapi nirupalepaH svarUpasavasthito nirupaghAtaH / gaganamiva paramapuruSa: paramapade sphurati vizadatamaH // (223) anvayArtha - (nityam api) sadA hI (nirupalepaH) karmaraja se rahita (svarUpasavasthitaH) nijarUpa meM bhale prakAra ThaharA huA (nirupaghAtaH) upaghAta-rahita - arthAt jo kisI se ghAtA na jAya (vizadatamaH ) atyanta nirmala (paramapuruSaH) utkRSTa paramAtmA (gaganam iva) AkAza ke samAna (paramapade) utkRSTa pada meM - loka zikhara ke agratama sthAna meM athavA utkRSTa sthAna meM (sphurati) prakAzamAna hotA hai| 223. Eternally free from karmic matter, established in the Pure Self, indestructible, and absolutely pure, the Supreme Being, like the sky, shines brightly at the pinnacle of the universe. 176

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puruSArthasiddhayupAya The Siddha Sila The liberated soul is rid of the material body and, robed in its natural garment of bliss, rises up to the topmost part of the universe, called the Siddha Sila, and resides there for ever, free from transmigration, i.e., the liability to repeated births and deaths. The following description of the Siddha Sila is given in the Scripture': At the top of the three worlds, is the eighth earth called Isatpragbhara, which is one rajju wide, seven rajjus long, and eight yojanas high. In the middle of this earth is the Siddha ksetra (Siddha Sila) in the form of a canopy (chhatra), white like silver and with the diameter equal to that of the human region?. It is eight yojanas thick in the middle and decreases towards the margins like that of a bowl kept upright. In the upper layer of rarefied air (tanuvatavalaya) of this Siddha ksetra reside the liberated Pure Souls, Siddhas, endowed with eight supreme qualities, like infinite faith, and immersed in infinite bliss. Shri Nemichandra Siddhantachakravarti's Trilokasara, v. 556, 557, 558. 2 The human region is 45,00,000 yojanas long and as many broad.. kRtakRtyaH paramapade paramAtmA sakalaviSayaviSayAtmA / paramAnandanimagno jJAnamayo nandati sadaiva // (224) 177

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puruSArthasiddhayupAya anvayArtha - (paramAtmA) karmaraja se sarvathA vimukta zuddhAtmA (paramapade) utkRSTa nijasvarUpa pada meM (kRtakRtyaH) kRtakRtya hokara ThaharatA hai (sakalaviSayaviSayAtmA) samasta padArthoM ke jJAna ko viSayabhUta karane vAlA (paramAnandanimagnaH) paramAnanda meM nimagna (jJAnamayaH) jJAnasvarUpa jisakA nijarUpa hai, aisA vaha paramAtmA (sadaiva nandati) sadaiva AnandarUpa se sthita hai| 224. Having achieved the ultimate goal, knowing everything that needs to be known, and enjoying eternal and supreme bliss, the Omniscient, Effulgent Soul, rests permanently in the Highest State (of liberation). ekenAkarSantI zlathayantI vastutattvamitareNa / antena jayati jainInItirmanthAnanetramiva gopI // (225) anvayArtha - (manthAnetram ) dahI mathane kI netI ko (gopI iva) gvAlina ke samAna (jainI nItiH) jinedra bhagavAna kI kahI huI naya vivakSA (vastu tattvam ) vastusvarUpa ko (ekena AkarSantI) eka se khIMcatI huI (itareNa zlathayantI) dUsare se zithila karatI huI ( antena jayati ) anta meM, arthAt donoM kI sApekSatA se, jayavanta hotI hai| 225. Like a milkmaid who, while churning (to produce butter), pulls one end of the rope while loosening the other, the Jaina philosophy, using dual means - the pure, transcendental point of view (nischaya naya), and the empirical point of view (vyavahara naya) - deals with the nature of substances, and succeeds in arriving at the ultimate truth. . . . . . . . . . . . . . . . . . . . . . . . 178

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puruSArthasiddhayupAya varNaiH kRtAni citraiH padAni tu padaiH kRtAni vAkyAni / vAkyaiH kRtaM pavitraM zAstramidaM na punarasmAbhiH // (226) anvayArtha - (citraiH) aneka prakAra ke svara-vyaMjana (varNaiH) varNoM se, akSaroM se (padAni kRtAni) pada kiye gaye haiM (tu) aura (padaiH) padoM se (vAkyAni kRtAni) vAkya kiye gae haiM, (vAkyaiH) vAkyoM se (idaM pavitraM zAstraM kRtaM) yaha pavitra zAstra kiyA gayA hai| (punaH asmAbhiH na) phira hamane kucha nahIM kiyA hai| 226. Different sets of letters and words have formed phrases, and phrases have formed sentences. This sacred treatise has thus been formed. It is not formed by me. Supreme modesty of the author The author of this sacred treatise, Shri Amritchandra Suri, exhibits supreme modesty through this last verse. It is true that the composition of any book or treatise is through letters, words, phrases, and sentences. It is also true that these do not constitute knowledge unless the reader has the ability and willingness to understand and grasp the import. The same has been expressed beautifully in Acharya Kundkund's Samayasara. Acharya Kundkund's Samayasara: satthaM NANaM Na havadi jamhA satthaM Na yANade kiNci| tamhA aNNaM NANaM aNNaM satthaM jiNA viNti|| (10-83-390) zAstra jJAna nahIM hai kyoMki zAstra kucha nahIM jAnatA; isalie jJAna anya hai, zAstra anya hai, aisA jinendradeva kahate haiN| 179

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puruSArthasiddhayupAya Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord. True to the Jaina philosophy, Shri Amritchandra Suri, through this last verse, has proclaimed that knowledge must come from within; in fact, the soul itself is knowledge. He has created this treatise through his own profound knowledge of the way to realize the Pure Self. This treatise can be an instrumental cause for instigating the process of realization of the Pure Self. The effort, however, must come from within the individual. iti zrImadamRtacandrasUrINAM kRtiH puruSArthasiddhyapAyo'para nAma jinapravacanarahasyakozaH smaaptH| 180

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GENERAL INDEX anantanubandhi - passions leading to endless mundane existence 81 abetment 48, 53, 122 abhyantara parigraha - internal possessions 76 abrahma - unchastity 71 abstinence 19, 32, 81, 88, 89, 127, 152, 168 Acharya Kundkund 5, 7, 11, 13, 19, 20, 21, 22, 23, 24, 25, 26, 165, 170, 174, 175, 179 Acharya Pujyapada 28, 33, 36, 37, 75, 81, 88, 94, 101, 104, 108, 116, 120, 121, 123, 125, 126, 128, 129, 131, 132, 133, 135, 136, 138, 140, 142, 144, 145, 146, 150, 157, 168, 171 Acharya Umasvami 16, 18, 34, 61, 68, 71, 73, 87, 108, 114, 119, 120, 121, 123, 124, 126, 127, 129, 130, 132, 133, 135, 136, 137, 140, 141, 143, 145, 146, 149, 156, 168 Achyuta 4 adultery 91 affliction 140, 141, 151, 153, 155, 157, 160, 161, 162, 163 aharaka prakriti - the complete development of the organs and I capacities 171 ahimsa, see himsa Amritchandra Suri, Shri 179, 180 ananda - bliss 67 anantakaya -single-bodied group souls 105 anarthadandavrata - purposeless sin 94, 130 Anekanta, Anekantavada - the doctrine of manifold points of view 2, 3, 18, 29 anger 23, 46, 77, 81, 117, 147, 148, 160 aniurttibadara-samparaya - advanced thought-activity 172 Anjeera 44, 51 antara-muhurta (about 48 min utes) 96, 97 antarang tapa - internal austeri ties 141 Anudisas 4 Anuttaras 4 anu vratas - minor vows 87 aparadha - soul's guilt 174 aparigrhita - a harlot without a husband 125 apavadiki nivritti - imperfect renunciation 54 apramatta - perfect vow 172 apratyakhyana - passions hinder ing partial abstinence 81 apriya - unpleasant 64, 65 apurvakarana - new thought activity 172 Arhat - The Lord 134, 163 arrogance 131, 147 181

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General Index 62, 63 bhogopabhoga parimana - limiting the use of consumable and nonconsumable objects 104, 134, 135 bondage 11, 19, 36, 151, 152, 159, 165, 166, 167, 168, 169, 170, 171, 173, 174, 175 butter 51, 105, 178 asamyatasamyagdrsti - vowless right belief 172 ascetic 6, 14, 15, 25, 32, 82, 88, 97, 103, 108, 109, 112, 140, 142, 144, 145, 147, 156, 157, 158, 159, 160, 161, 162, 163, 164, 170, 173 atithi - guest 108, 136 atithi-samvibhaga vrata - giving of a gift to a guest saint 108, 136 attachment 10, 11, 13, 23, 32, 33, 35, 36, 73, 74, 75, 76, 78, 84, 85, 93, 95, 98, 103, 110, 115, 116, 117, 128, 131, 137, 138, 140, 141, 143, 146, 147, 150, 151, 152, 154, 158, 162, 165, 166, 167, 174 austerity 26, 110, 139, 140, 141, 142, 146, 147, 154, 161, 162, 163 autsargiki nivritti - Perfect renunciation 53 aversion 95, 110, 116, 151, 165 ayogakevali - non-vibratory Omniscient 172, 173 celestial 4, 168, 172, 173 celibacy 140, 146, 147, 154, 158, 162 chakra - spinning, disk-like weapon with serrated edges 43 Chakravarti 19 chastity 124, 146 chedopasthapana caritra 33 chhatra - a canopy 177 chief preceptor 25 cold 20, 156, 157, 158, 160 colour 9, 13, 172 concentration 33, 59, 88, 95, 96, 97, 101, 131, 132, 133, 134 conduct 6, 16, 17, 25, 26, 29, 30, 31, 32, 36, 39, 75, 81, 82, 87, 96, 103, 111, 119, 139, 142, 145, 147, 152, 158, 161, 162, 164, 165, 167, 168, 170, 171, 173, 174, 176 conduct-deluding karmas 96, 103, 168 copulation 71, 76 bahya parigraha - external possessions 76 bahya tapa - external austerities 139, 140 Banyan 44, 51 barah bhavana - the twelve reflections 149 belief 18, 19, 55, 57, 77, 81, 118, 119, 138, 163, 165, 168, 171, 172 bhava - intrinsic characteristics dana - giving of a gift 108, 111 das dharma - the ten virtues 146 dasidasa - men and women 182

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General Index empirical point of view (vyavahara naya) 5, 6, 7, 8, 170, 175, 178 endurance 141, 157, 158, 160, 161, 162 energy 34 enlightenment 149, 154 envy 110, 122, 136, 137, 162 equanimity 33, 95, 97, 143 expiation 141, 142 external possessions 75, 76, 77, 78, 83 servants 126 deceit 68, 77, 81, 93 deceitfulness 77, 81, 93 delusion 18, 29, 30, 60, 73, 75, 81, 117, 150, 165, 171, 172, 173 desire 19, 20, 23, 26, 46, 52, 71, 72, 75, 80, 97, 104, 110, 117, 119, 120, 137, 138, 140, 161 desirelessness 46, 97 desavrata - abstinence with regard to new limits within the dikurata 90, 129 devas 4, 150, 163 dhana - wealth 126 dhanya - corn such as rice, wheat 126 dharma - duty 15, 22, 55, 97, 113, 146 dikurata - abstinence with regard to directions 89, 90, 127 disciple 5, 8, 15, 16, 33, 59 disgust 20, 21, 45, 77, 119 dishonesty 67 disliking 45, 77 disposition(s) 10, 13, 14, 22, 23, 174 distinctness 149, 151 doubt 18, 113, 165 dravya - substance 62, 63 duration-bondage 167 faith-deluding karmas 168 falsehood 32, 33, 61, 62, 63, 64, 66, 67, 68, 76, 93, 103 fasting 88, 98, 100, 101,103, 133, 134, 139, 140, 157, 158, 159, 163 fear 45, 65, 67, 77, 110, 160 feeling-producing karmas 168 flesh 44, 46, 47, 48, 49, 51, 85, 150 forbearance 146, 148, 153, 154, 155 forgery 121, 122 forgiveness 146 fruition (of karma) 39, 40, 41, 42, 153, 160, 168, 169 earnestness 110, 131, 132, 133, 134, 137 Effulgence, Supreme 1 Effulgent Soul 178 electric body 172 Elephant, the parable 2 gambling 93 garhita - condemnable 64 ghrita - ghee 175 Graiveyakas 4 greed 77, 81, 111, 112, 127, 128, 147 grief 45, 65 Gular 44, 51 guna vratas - a class of 183

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General Index supplementary vows 87, 88, 118, 138 gunasthana - the fourteen spiri tual stages 171 gupti - the threefold control 143, 144 infinite bliss 177 influx (of karmas) 41, 44, 144, 145, 149, 152, 153, 172 injury, also non-injury 24, 32, 33, 34, 35, 36, 37, 38, 39, 54, 68, 71, 94, 102, 104, 116, 117, 120, 144, 145, 147, 152, 143, 156, 158, 159, 160, 161, 162 insect-bites 156, 158 intensity (of fruition) 169 internal possessions 76, 77, 78, 82 Isatpragbhara - the eighth earth at the top of the universe 177 happiness 58, 67 heat 20, 156, 157, 158, 161, 162 he-goat 56 helplessness 149, 150 himsa, also ahimsa 33, 34, 35, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52, 53, 54, 55, 60, 66, 68, 69, 70, 71, 72, 77, 78, 79, 84, 85, 86, 89, 90, 92, 94, 101, 102, 103, 104, 105, 107, 111, 112, 116, 120 hiranya - stamped coins of pre cious metals 126 honesty 146 honey 44, 50, 51, 104 honour 156, 162, 163, 172 hospitality, vow of 136, 137 householder 6, 15, 32, 54, 81, 82, 88, 96, 97, 101, 104, 107, 109, 112, 113, 114, 116, 117, 126, 135, 142, 164 hunger 20, 120, 134, 156, 157 Jain, C.R., 3, 47, 48, 68, 82, 97, 113 Jain, S.A., 29, 33, 35, 36, 37, 61, 76, 82, 88, 94, 96, 102, 104, 109, 117, 120, 122, 123, 125, 127, 128, 129, 131, 132, 134, 135, 137, 138, 141, 142, 144, 145, 148, 155, 163, 169, 173 Jaina 2, 29, 35, 52, 78, 96, 178, 180 Jaina religion 52 Jaina Scripture 2, 35 Jainism 3, 26, 60 Jambudvipa 4 kala - time 62 kalpas - the sixteen heavens 4 kasayas - passions 81, 82 karmas - destruction of 28, 113, 140 karmas - destruction-cum subsidence of 28 karmas - shedding of 149 karmas - stoppage of 149, 153, 155 karmas - subsidence of 28 ignorance 31, 156, 157, 163 illness 156 imperfect renunciation (apavadiki nivritti) 54 infatuation 36, 73, 74, 75, 79, 103, 116, 128, 135 infernal beings 4, 153, 168 | 184

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karmic matter 11, 12, 169, 176 karmic molecules 70, 75, 169 kayotsarga - giving up attachment to the body 143 Kharpatikas 59 knowledge 1, 2, 3, 6, 11, 13, 16, 17, 25, 26, 27, 28, 29, 30, 31, 43, 47, 48, 68, 75, 82, 87, 91, 97, 111, 113, 119, 140, 142, 147, 150, 152, 153, 158, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 172, 173, 174, 175, 176, 179, 180 knowledgeable Self 13 knowledge-obscuring karma(s) 11, 168, 169, 172, 175 ksetra - agricultural land, place of existence 62, 126 ksina kasaya - destroyed delusion 172, 173 Kundkund, see Acharya Kundkund kupya - cloth, garment etc. 126 General Index mind 31, 33, 34, 35, 45, 53, 67, 86. 96, 99, 109, 113, 131, 139, 142, 143, 144, 158, 159 minor vows 87, 88 misappropriation 121, 122 misery 96, 150, 152, 154, 161 mithyadrsti - delusion 171 mithyatua - wrong belief 81 mobile beings 51, 52, 53, 102 modesty 22, 30, 82, 146, 147, 179 mortification 139, 140, 141 Mount Meru 4 laughter 45, 77, 131, 159 learning 26, 156, 157, 163 liberation 16, 17, 24, 25, 87, 111, 118, 139, 160, 164, 165, 174, 176 life-determining karma 168 life-duration 34 loneliness 149, 160 Lower World 4 nakedness 156, 158 name-karmas 168 Narayana 19 nature-bondage 167, 169 naya - aspect of knowledge 5, 6, 7, 8, 35, 39, 43, 170, 175, 176, 178 Nemichandra, Siddhantachakravarti 177 night-eating 86 nigoda jivas - subtle, unevolved, spontaneously-born living beings 48, 49, 50, 51 nischaya naya - the transcendental point of view 5, 6, 8, 35, 39, 170, 176, 178 non-abstinence 19, 88, 152, 168 non-Aryan 7 non-attachment 146, 147, 154 non-covetousness 146 non-renunciation 84 non-soul 18 non-violence 33, 120 Manusottara 4 meditation 95, 96, 97, 99, 140, 141, 142, 154, 157, 159, 160 Middle (Transverse) World 4 obstructive karmas 172 185

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General Index Omniscience 1, 172, 173 Omniscient Lord (The) 5, 15, 18, 23, 26, 28, 151, 180 one-sensed 34, 54, 135, 153, origination 9, 45 172 prasuk dravya - pious, inanimate objects 100 pratikramana - repentance 143 pratyakhyana - renunciation 143 preceptor 25, 59, 134 pride 23, 45, 77, 81, 110, 163 prosadhopavasa - fasting twice each lunar fortnight 98, 101, 103, 133 Pujyapada, see Acharya Pujyapada Puskaradvipa 4 puraskara - honour 162 pure consciousness 9, 10, 11 Pure Self 82, 138, 176, 180 Pure Souls 4, 5, purposeless sin, also anartha dandavrata 88, 94, 130, 131 Purusarthasiddhyupaya 1,4 Pakar 44, 51 parigraha - attachment 73, 74, 75, 76 parigrhita - a married woman 125 parisaha jaya - endurance of the twenty-two hardships 156 partial abstinence 32, 81 passion(s) 10, 11, 19, 23, 24, 31, 34, 35, 36, 37, 38, 45, 61, 66, 68, 69, 70, 72, 73, 75, 77, 78, 81, 82, 84, 93, 96, 110, 115, 116, 117, 124, 125, 138, 142, 147, 148, 152, 158, 159, 160, 165, 166, 167, 169, 171, 172, 173 passionless saint 66, 70, 75 Peepal 44, 51 perception-covering karmas 168 perception-obscuring karmas 172 perfect conduct 82 perfect renunciation (autsargiki nivritti) 53 periodic concentration, see samayika permanence 9 piety 45, 59, 114 posture 122, 141, 156, 160 pradesa bandha - nature-bondage 167 praksti - nature 168 pramatta samyata - imperfect vow quasi-karmic matter (particles of matter fit for the three kinds of bodies and the six kinds of completion and development) 12 rajju - an enormously large measure of distance used in the Jaina geography 177 Ratna Karanda Sravakachara 113 ratnatrai - the Three Jewels of right faith, knowledge and conduct 6, 164, 165, 173, 174 Real Self 18 reflection 149, 150, 152, 153, 154, 155 relative pluralism 2, 18 186

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General Index renunciation 15, 53, 54, 78, 83, 84, 96, 97, 111, 141, 142, 143, 146, 154 respiration 34, 172 restraint 39, 83, 96, 99, 109, 110, 144, 145, 146, 147, 154, 168 reverence 30, 113, 141, 142, 143, 156, 162, 163 right believer 18, 19, 20, 21, 22, 23, 24, 25, 26, 111, 119 right conduct 16, 17, 25, 26, 30, 31, 36, 81, 82, 87, 111, 139, 152, 164, 165, 167, 170, 176 right faith 6, 16, 17, 18, 25, 27, 28, 29, 75, 81, 82, 87, 109, 111, 152, 164, 165, 166, 167, 169, 170, 173, 174, 176 right knowledge 16, 17, 25, 27, 28, 29, 30, 31, 87, 111, 152, 162, 164, 165, 166, 169, 170, 176 roaming 156, 159, 160 sallekhana - courting voluntary death at the end of life 114, 115, 116, 117, 118, 137, 138 samata - equanimity 143 Samayasara, see Acharya Kundkund samayika - periodic concentration 33, 95, 96, 97, 98, 99, 131, 132, 143 samiti - the fivefold regulation of activities 144, 145 samyagdarsana - right faith 16, 17, 18, 25, 27, 28, 165, 169, 176 samyagjnana - right knowledge 16, 17, 26, 27, 28, 30, 31, 165, 170, 176 samyagmithyadrsti - mixed right and wrong belief 172 samyakcharitra - right conduct 16, 17, 26, 30, 31, 165, 170, 176 Sarvarthasiddhi, see Acharya Pujyapada sasadanasamyagdrsti - downfall 171 satkara - reverence 162 Saudharma 4 savadya - sinful 64, 65, 66 sayogakevali - Omniscience with vibration 172, 173 scriptural knowledge 28, 140, 163 self-restraint 83, 146, 147 sense(s) 34, 35, 54, 99, 101, 135, 140, 144, 150, 151, 152, 153, 154, 159, 172 sense-gratification 54 sensory knowledge 28 sex-passion 45, 77 seela vratas - supplementary vows comprising three guna vratas and four siksa vratas 87, 118 seelas - supplementary vows and sallekhana 117, 118, 138 siksa vratas - a class of supplemen tary vows 87, 88, 118, 138 sravakas 32 subhopayoga - virtuous disposi tions 174 sukla dhyana - pure self contemplation 82, 97 samsara - cycle of births and deaths 5, 12, 97 samyatasamyata - partial vow 172 ........................ 187

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General Index delusion 172 supplementary vows 87, 88, 117, 118 Supreme Being 176 Supreme Scripture 4 Supreme Teacher 5 suvarna - gold 126 Svayambhuramana 4 sexual desire 23, 71 Siddha - the liberated soul 4, 173, 177 Siddha Sila - the abode of liber ated souls 4, 177 sin 36, 67, 88, 91, 94, 96, 130, 131 sinful activities 31, 94, 96, 99, 101 smell 9, 34 sorrow 77, 149 soul 4, 5, 6, 9, 10, 11, 12, 13, 14, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 33, 38, 47, 67, 75, 82, 96, 97, 105, 113, 149, 152, 153, 162, 166, 167, 169, 171, 173, 174, 175, 176, 177, 178, 180 space-bondage 169 space-points (of karma) 168 speech 31, 34, 53, 64, 65, 66, 86, 99, 103, 109, 113, 131, 132, 143, 144, 145, 147, 161 spiritual stages 171 spiritualism 7 status-determining karmas 168 stav - praising of Lord Jina 143 stealing 32, 33, 65, 68, 103, 122, 123 sthavara - one-sensed beings 53, tanuvatavalaya - the outer atmo spheric layer of rarefied air 177 tapa - religious austerity or penance 139, 140, 141 taste 9, 34, 47, 169, 172 Tattvarthsutra, see Acharya Umasvami tattvas - substances 21, 81 ten virtues 82, 146 tenderness 25 theft 68, 69, 76, 91, 93, 122, 123 thirst 20, 59, 120, 155, 156, 157, 158 thought-activity 41, 172 Three Jewels 6, 25, 164, 165, 170, 173, 174 three worlds 4, 177 Tirthamkaras - Perfect Teachers 170 Tirthakaratva prakriti - bondages that lead to incarnation as a Tirthamkara 170, 171 touch 9, 34, 101, 152, 172 transcendental point of view (nischaya naya) 5, 6, 8, 35, 39, 178 transgressions 118-138 54 sthiti bandha - duration-bondage 167 straightforwardness 146, 147 substance (dravya) 62, 63 substances 1, 2, 6, 8, 18, 21, 29, 51, 81, 104, 165 , 178 suicide 115, 116, 117 suksmasamparaya - slightest 188

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General Index transitoriness 149, 154 transmigration 5, 149, 151, 152, 177 trasa jivas - mobile beings 53 Trilokasara 177 truthfulness 67, 146 vastu - habitation 126 vimanas - the abodes of higher celestial devas 4 viratavirata - one who observes abstinence as well as non abstinence 88 virtuous activity 6 vitalities 34, 36, 38, 69, 120 votary 51, 67, 87, 102, 103, 104 vyavahara naya - the empirical point of view 5, 6, 7, 8, 170, 175, 176, 178 udumbaras - certain trees belong ing to the fig class 44,51 ultimate goal 10, 178 ultimate reality 2 ultimate truth 6, 8, 178 Umasvami, see Acharya Umasvami unchastity 32, 33, 71, 103 universe 5, 149, 153, 176, 177 upasanta kasaya - subsided delusion 172, 173 Upper World 4 wine 44, 45, 46, 51, 104 World Teacher 172 wrong belief 19, 55, 77, 81, 172 yoga - the threefold activity 19, 167, 171, 172, 173 yojana(s) - a measure of distance, around 4000 miles 4, 177 valid knowledge 27 vandana - prostrating in reverence to the worshipful 143 . . . . . . . . . . . . . . 189

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Another sacred Jain text from Vikalp Printers: Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION AcAryazrI umAsvAmI viracita tattvArthasUtra zrImadAcArya umAsvAmI viracita tattvArthasUtra Foreword by: Acharya 108 Vidyanand Muni parasparopagraho jIvAnAm Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanandji Muniraj Edited by: Vijay K. Jain ISBN 81-903639-2-1 Published: 2011 Hard Bound Printed on Art Paper Pages: xii + 163 Size: 16 x 22.5 cm (approx.) Rs. 250/ Available at: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 190

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The most profound and sacred exposition in the Jain religious tradition. Acharya Kundkund's Samayasara Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. zrImadAcArya kundakunda viracita HIPRR zrImadAcArya kundakunda viracita HRRR Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2012 Hard Bound Printed on Art Paper Pages: xvi + 208 Size: 16 x 22.5 cm (approx.) ISBN 81-903639-3-X Rs. 350/ * Available at: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp printers@rediffmail.com Tel.: (0135) 2658971 191

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Mr. Vijay K. Jain has translated into English the greatest classical Jain text Purushartha Siddhyupaya composed by His Holiness Amritchandra Acharya. His successful accomplishment of this job would play a vital role in evolving spiritual and moral values in the Jain society especially among the English knowing people. I highly appreciate your job and convey my auspicious blessings to you. August 2012 New Delhi Param Pujya Acharya 108 Vidyanand Muni isa jagata meM bhavya janoM ke kalyANa ke lie jJAnavRddha, vayovRddha aura ghanavidvAMsa vijaya kumAra ne atyanta parizrama se puruSArthasiddhyupAya grantha kA aMgrejI meM anuvAda karake mahAn upakAra kiyA hai| unakI lekhanI isI taraha jIvana-paryanta jinavANI kI sevA karatI rahe yaha hamArA AzIrvAda hai| isa grantha ko par3hakara sabhI jIvoM ke mana meM Atma-kalyANa kI bhAvanA kI utpatti ke lie shubhaashiirvaad| varSAyoga (sasaMgha) - 2012 deharAdUna parama pUjya AcArya 108 subalasAgarajI mahArAja ke suziSya parama pUjya muni 108 amitasena mahArAja ISBN 81-903639-4-8 Rs.: 350/ vikalpa Vikalp Printers Publishing Section E-mail: vikalp_printers@rediffmail.com